[Footnote 87: See Foucher, _Iconographie Bouddhique dans l'Inde._] [Footnote 88: The Bhagavad-gîtâ states quite clearly the doctrine of the deathbed prayer (VIII. ad init.). "He who leaves this body and departs remembering me in his last moments comes to my essence. Whatever form (of deity) he remembers when he finally leaves this body, to that he goes having been used to ponder on it."] [Footnote 89: See art. Âdi-Buddha in _E.R.E._ Asanga in the Sûtrâlankâra (IX. 77) condemns the doctrine of Âdi-Buddha, showing that the term was known then, even if it had not the precise dogmatic sense which it acquired later. His argument is that no one can become a Buddha without an equipment (Sambhâra) of merit and knowledge. Such an equipment can only be obtained from a previous Buddha and therefore the series of Buddhas must extend infinitely backwards.] [Footnote 90: For the prevalence of the doctrine in mediæval Bengal see B.K. Sarkar, _Folklore Element in Hindu Culture_, which is however sparing of precise references. The Dharma or Nirañjana of the Śûnya Purâna seems to be equivalent to Âdi-Buddha. Sometimes the Âdi-Buddha is identified with Vajrasattva or Samantabhadra, although these beings are otherwise classified as Bodhisattvas. This appears analogous to the procedure common in Hinduism by which a devotee declares that his special deity is all the gods and the supreme spirit.] [Footnote 91: It would appear that some of the Tantras treat of five bodies, adding to the three here given others such as the Ânandakâya, Vajrakâya and Svabhâvakâya. For this doctrine see especially De la Vallée Poussin, _J.R.A.S._ 1906, pp. 943-997 and _Muséon_, 1913, pp. 257 ff. Jigs-med nam-mká, the historian of Tibetan Buddhism, describes four. See Huth, _Ges. d. Bud. in d. Mongolei_, vol. II. pp. 83-89. Hinduism also assigns to living beings three bodies, the Kâraṇa-śarîra, lingaś. and sthûlaś.] [Footnote 92: Translated into Chinese by Dharmaraksha between 397 and 439 A.D.] [Footnote 93: The prototype of the Sambhoga-kâya is found in the Pali Canon, for the Buddha says (Mahâparinib. Sut. III. 22) that when he appears among the different classes of gods his form and voice are similar to theirs.] [Footnote 94: Watters, vol. II. p. 38. "Spiritual essence" is Fa-shên in Chinese, _i.e._ Dharma-kâya. Another passage is quoted to the effect that "henceforth the observances of all my disciples constitute the Tathâgata's Fa-shên, eternal and imperishable."] [Footnote 95: Mahâparinib. Sut. VI. i.] [Footnote 96: Something similar might happen in English if think and thing were pronounced in the same way and a thing were believed to be that which we can think.] [Footnote 97: See Ashtasâhasrikâ Prajñâ-pâramitâ, chap. IV, near beginning.] [Footnote 98: It is in this last point that no inferior intelligence can follow the thought of a Buddha.] [Footnote 99: _The Awakening of Faith_, Teitaro Suzuki, p. 59.] CHAPTER XIX MAHAYANIST METAPHYSICS