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Thus the Lotus sutra, maintains that there is really but one vehicle though by a wise concession to human weakness the Buddha lets it appear that there are three to suit divers tastes. And the Mahayana is not a single vehicle but rather a train comprising many carriages of different classes.
On the other hand the Lankâvatâra Sûtra which was translated into Chinese in 513 and therefore can hardly have been composed later than 450, is conscious that its doctrines resemble Brahmanic philosophy, for an interlocutor objects that the language used in it by the Buddha about the Tathâgatagarbha is very like the Brahmanic doctrine of the Âtman.
The paper screens are open, but a melancholy rhythmic chant from within tells us that the noonday service is being held: the priests are chanting the syllables of Sanscrit texts transliterated into Chinese intoning the Sutra called the Sutra of the Lotus of the Good Law.
The next Sutra refers to the reasons set forth for his view by the Purvapakshin and refutes them. Where the cognising person is one only, repetition of the same matter under a new heading can only be explained as meaning difference of object enjoined, and hence separation of the two vidyas. The next Sutra refutes the argument founded on a rite enjoined in the Mundaka.
The shape thus described in detail can belong to the highest Self only, and hence Vaisvanara is none other but the highest Self. The next Sutra meets a further doubt as to this decision not yet being well established.
And the Lord saith, speaking through a certain Sutra: "My disciples that shall be, they that are sinners because of the lost way and love of evil things, it is they that shall destroy my holy doctrine." Whoso blasphemeth the doctrine of the Holy Name shall suffer without ceasing, for he shall fall into the depth of the Hell of Avichi for eighty thousands of Kalpas.
It thus appears that the entire chapter proposes as the object of cognition the individual soul free from sin, and so on. The qualities, viz. freedom from guilt, &c., may thus belong to the individual Self, and on this ground we conclude that the small ether is the individual Self. This view the second half of the Sutra sets aside.
We must object likewise to the view set forth in the preceding Sutra, viz. that Brahman is denoted by terms denoting the individual soul because that soul when departing becomes one with Brahman. For that view cannot stand the test of being submitted to definite alternatives.
Publications of the Kama Shastra Society. Author. Translator. 1. The Kama Sutra. 1883 Vatsyayana. Bhagvanlal Indraji. 2. The Ananga Ranga. 1885 Kullianmull. The Arabian Nights. 1885-1886. " Burton. 4. Nafzawi. Burton and others. 5. The Beharistan. 1887. Jami. Rehatsek. 6. The Gulistan 1888. Sadi. " or Rose Garden. Works still in Manuscript. Author. Translator 7. The Nigaristan Jawini. Rehatsek. 8.
They, with the exception of the best, are organs, on account of being so designated. All of them, without exception, are organs; for they all are called pranas equally, and they all are instruments of the soul. Not so, the Sutra replies. The 'best' one is to be excepted, since only the prawas other than the best are designated as organs. Gi.
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