[89] _The Distinguishing of the Mean_, by Vasubandhu. Nanjo, 1248. [90] “Manhattan’s Streets I Saunter’d, Pondering.” I might have quoted the whole poem, if not for limitation of space. [91] If we understand the following words of Tolstoi in the light which we gain from the Buddhist doctrine of karmaic immortality, we shall perhaps find more meaning in them than the author himself wished to impart: “My brother who is dead acts upon me now more strongly than he did in life; he even penetrates my being and lifts me up towards him.” CHAPTER IX NOTES. [92] The _Avatamsaka Sûtra_, Chinese translation by Buddhabhadra, fas. XXXIV. [93] That is the Dharmakâya personified. [94] In Hindu philosophy space is always conceived as an objective entity in which all things exist. [95] This should be understood in the sense that “God maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” The Dharmakâya is universal in its love, as space is in its comprehensiveness. Because it is absolutely free from human desires and passions that are the product of egoism and therefore tend always to be discriminative and exclusive. [96] The four views are: That the physical body is productive of impurities; that sensuality causes pain; that the individual soul is not permanent; and that all things are devoid of the Atman. [97] That is to say: The Dharmakâya, that assumes all forms of existence according to what class of being it is manifesting itself, is sometimes conceived by the believers to be a short-lived god, sometimes an immortal spirit, sometimes a celestial being of one hundred kalpas, and sometimes an existence of only a moment. As there are so many different dispositions, characters, karmas, intellectual attainments, moral environments, etc., so there are as many Dharmakâyas as subjectively represented in the minds of sentient beings, though the Dharmakâya, objectively considered, is absolutely one. [98] Asanga’s _General Treatise on Mahâyânism_. (_Mahâyâna samparigraha_). [99] The _Avatamsaka Sûtra_, chap. 13, “On Merit.” [100] This is by no means the case, for some of the Mahâyâna sûtras are undoubtedly productions of much later writers than the immediate followers of the Buddha, though of course it is very likely that some of the most important Mahâyâna canonical books were compiled within a few hundred years after the Nirvana of the Master.