The Mahayanist Buddhism of the Far East makes free use of such phrases as the Buddha in the heart, the Buddha mind and the Buddha nature. These seem to represent such Sanskrit terms as Buddhatva and Bodhicitta which can receive either an ethical or a metaphysical emphasis. The former line of thought is well shown in Śântideva[117] who treats Bodhicitta as the initial impulse and motive power of the religious life, combining intellectual illumination and unselfish devotion to the good of others. Thus regarded it is a guiding and stimulating principle somewhat analogous to the Holy Spirit in Christianity. But the Bodhicitta is also the essential quality of a Buddha (and the Holy Spirit too is a member of the Trinity) and in so far as a man has the Bodhicitta he is one with all Buddhas. This conception is perhaps secondary in Buddhism but it is also as old as the Upanishads and only another form of the doctrine that the spirit in every man (antaryâmin) is identical with the Supreme Spirit. It is developed in many works still popular in the Far East[118] and was the fundamental thesis of Bodhidharma, the founder of the Zen school. But the practical character of the Chinese and Japanese has led them to attach more importance to the moral and intellectual side of this doctrine than to the metaphysical and pantheistic side. FOOTNOTES: [Footnote 100: _E.g._ in Mahâparinib. Sut. IV. 57, the Buddha says "There has been laid up by Cunda the smith (who had given him his last meal) a karma, redounding to length of life, to good fortune, to good fame, _to the inheritance of heaven_, and of sovereign power."] [Footnote 101: Strictly speaking Madhyamaka is the name of the school Mâdhyamika of its adherents. Both forms are used, _e.g._ Madhyamakakârikâs and Mâdhyamikasûtra.] [Footnote 102: Nâgârjuna says Śûnyam iti na vaktavyam aśûnyam iti va bhavet Ubhayam nobhayam ceti prâjñâptyartham tu kathyate, "It cannot be called void or not void or both or neither but in order to somehow indicate it, it is called Śûnyatâ."] [Footnote 103: Sam. Nik. XXII. 90. 16.] [Footnote 104: Gotama, the founder of the Nyâya philosophy, also admitted the force of the arguments against the existence of present time but regarded them as a _reductio ad absurdum_. Shadworth Hodgson in his _Philosophy of Reflection_, vol. I. p. 253 also treats of the question.] [Footnote 105: The Sânkhya philosophy makes a similar statement, though for different reasons.] [Footnote 106: Vajracchedikâ. See _S.B.E._ vol. XLIX. It was translated into Chinese by Kumârajîva (384-417 A.D.).] [Footnote 107: Or in other repetitions of the same formula, beings, ideas, good things, signs, etc., etc.] [Footnote 108: Soyen Shaku, _Sermons of a Buddhist Abbot_, p. 47.] [Footnote 109: See for a simple and persuasive statement of these abstruse doctrines a charming little book called _Wu-Wei_ by H. Borel.]