[124] The full title of the work is _A Treatise on the Transcendentality of Bodhicitta_ (Nanjo, No. 1304). It is a little book consisting of seven or eight sheets in big Chinese type. It was translated into Chinese by Dânapâla (Shih Hu) during the tenth century of the Christian Era. [125] Upaya, meaning “expedient,” “stratagem,” “device,” or “craft,” has a technical sense in Buddhism. It is used in contrast to intelligence (_prajñâ_) and is synonymous with love (_karunâ_). So, Vimalakîrti says in the sûtra bearing his name (chap. 8, verses 1-4): “Prajñâ is the mother of the Bodhisattva and Upaya his father; there is no leader of humanity who is not born of them.” Intelligence (_prajñâ_) is the one, the universal, representing the principle of sameness (_samatâ_), while Upaya is the many, being the principle of manifoldness (_nânâtvâ_). From the standpoint of pure intelligence, the Bodhisattvas do not see any particular suffering existences, for there is nothing that is not of the Dharmakâya: but when they see the universe from the standpoint of their love-essence, they recognise everywhere the conditions of misery and sin that arise from clinging to the forms of particularity. To remove these, they devise all possible means that are directed towards the attainment of the final aim of existence. There is only one religion, religion of truth, but there are many ways, many means, many upayas, all issuing from the all-embracing love of the Dharmakâya and equally efficient to lead the masses to supreme enlightenment and universal good. Therefore, ontologically speaking, this universe, the Buddhists would say, is nothing but a grand display of Upayas by the Dharmakâya that desires thereby to lead all sentient beings to the ultimate realisation of Buddhahood. In many cases, thus, it is extremely difficult to render upaya by any of its English equivalents and yet to retain its original technical sense unsuffered. This is also the case with many other Buddhist terms, among which we may mention Bodhi, Dharmakâya, Prajñâ, Citta, Parivarta, etc. The Chinese translators have _fang p’ien_ for upaya which means “means-accommodation.” [126] Its full title is _A Discourse on the Non-duality of the Mahâyâna-Dharmadhâtu_. It consists of less than a dozen pages in ordinary Chinese large print. It was translated by Deva-prajñâ and others in the year 691 A.D. [127] This work was translated by Kumârajîva into Chinese at the beginning of the fifth century A.D. It is divided into two fascicles, each consisting of about one score of Chinese pages. [128] The above is a liberal rendering of the first part of the Chapter III, in Vasubandhu’s _Bodhicitta_. CHAPTER XII NOTES.