[Footnote 119:  In the Mahayana-sutralankara he quotes frequently from the Samyukta and Ekottara Agamas, corresponding to the Samyutta and Anguttara Nikayas of the Pali.]

[Footnote 120:  A reading Vaitulya has also been found in some manuscripts of the Lotus discovered at Kashgar and it is suggested that the word may refer to the sect of Vetullas or Vetulyakas mentioned in the Commentary on the Kathavatthu as holding that the Buddha really remained in the Tushita heaven and sent a phantom to represent him in the world and that it was Ananda, not the Buddha, who preached the law.  See Kern, Vers. en Med. der K. Ak. v.  Wetenschappen, Letterk., R. 4 D. VIII. pp. 312-9, Amsterdam, 1907, and De la Vallee Poussin’s notice of this article in J.R.A.S. 1907, pp. 434-6.  But this interpretation does not seem very probable.]

[Footnote 121:  IV. 160. 5.]

[Footnote 122:  See Cullavagga, V. 33.  The meaning evidently is that the Buddha’s words are not to be enshrined in an artificial literary form which will prevent them from being popular.]

[Footnote 123:  Sutralankara, I. 2.]

[Footnote 124:  See Waddell, “The Dharani cult” in Ostasiat.  Ztsft. 1912, pp. 155 ff.]

[Footnote 125:  Chap.  XXI, which is however a later addition.]

[Footnote 126:  Dig.  Nik. 32.]

[Footnote 127:  Watters, Yuean Chwang, II. p. 160.]

[Footnote 128:  The Mahavyutpatti (65) gives a list of 105 sutras.]

[Footnote 129:  The word param-ita means as an adjective gone to the further shore or transcendent.  As a feminine substantive it means a transcendent virtue or perfection.]

[Footnote 130:  See Walleser, Prajna-paramita in Quellen der Religionsgeschichte, pp. 15 ff. S.B.E. XLIX.  Nanjio, Catalogue Nos. 1-20 and Rajendralala Mitra’s Nepalese Buddhist Literature, pp. 177 ff.  Versions are mentioned consisting of 125,000 verses, 100,000 verses, 25,000 verses, 10,000 verses and 8,000 verses respectively.  (Similarly at the beginning of the Mahabharata we are told that the Epic consists of 8,800 verses, of 24,000 and of 100,000.) Of these the last or Ashtasahasrika has been published in the Bibliotheca Indica and the second or Satasahasrika is in process of publication.  It is in prose, so that the expression “verses” appears not to mean that the works are Gathas.  A Khotanese version of the Vajracchedika is edited in Hoernle’s Manuscript Remains by Sten Konow.  The Sanskrit text was edited by Max Mueller in Anecdota Oxoniensia.]

[Footnote 131:  The Sanskrit text has been edited by Kern and Nanjio in Bibliotheca Buddhica; translated by Burnouf (Le Lotus de la bonne Loi), 1852 and by Kern (Saddharma-Pundarika) in S.B.E. vol.  XXI.]

[Footnote 132:  There appears to have been an earlier Chinese version of 255 A.D. but it has been lost.  See Nanjio, p. 390.  One of the later Chinese versions alludes to the existence of two recensions (Nanjio, No. 139).  See B.E.F.E.O. 1911, p. 453.  Fragments of a shorter and apparently earlier recension of the Lotus have been discovered in E. Turkestan.  See J.R.A.S. 1916, pp. 269-277.]