E., p. 252.]
[Footnote 22: T.J., p. 70.]
[Footnote 23: See The Higher Buddhism in the Light of the Nicene Creed,
T[=o]ki[=o], 1894, by Rev. A. Lloyd.]
[Footnote 24: "I preach with ever the same voice, taking enlightenment
as my text. For this is equal for all; no partiality is in it, neither
hatred nor affection.... I am inexorable, bear no love or hatred towards
anyone, and proclaim the law to all creatures without distinction, to
the one as well as to the other."--Saddharma Pundarika.]
[Footnote 25: Unbeaten Tracks in Japan, Vol. II., p. 247.]
[Footnote 26: For the symbolism of the lotus see M.E., p. 437; Unbeaten
Tracks in Japan, Vol. I., p. 299; M.E. index; and Saddharma Pundarika,
Kern's translation, p. 76, note:
"Here the Buddha is represented as a wise and benevolent father; he is
the heavenly father, Brahma. As such ho was represented as sitting on a
'lotus-seat.' How common this representation was in India, at least in
the sixth century of our era, appears from Varahamihira's
Brihat-Sainhita, Ch. 58, 44, where the following rule is laid down for
the Buddha idols: 'Buddha shall be (represented) sitting on a
lotus-seat, like the father of the world.'"]
[Footnote 27: See The Northern Buddhist Mythology in _Journal of the
Royal Asiatic Society_, January, 1894.
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