ama preserved in
the Pali Canon.

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 Santideva[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 (antaryamin) 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 Mahaparinib. 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
Madhyamika of its adherents. Both forms are used, _e.g._
Madhyamakakarikas and Madhyamikasutra.]

[Footnote 102: Nagarjuna says Sunyam iti na vaktavyam asunyam iti va
bhavet Ubhayam nobhayam ceti prajnaptyartham tu kathyate, "It cannot
be called void or not void or both or neither but in order to somehow
indicate it, it is called Sunyata."]

[Footnote 103: Sam. Nik. XXII. 90. 16.]

[Footnote 104: Gotama, the founder of the Nyaya 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 Sankhya philosophy makes a sim