1. "bhava utpattih satta va" (Ratnaprabha ad Brahmasutra), II, 2, 3.
2. It has been the practice since the Rg-Veda to use the past participle instead of the finite verb. Even in the Gathas of the Jain Scripture, this tendency is found. See Herman Jacobi, Sacred Books of the East, v. 22, p. 72n
3. In the Apabhramsa language, perfect, imperfect and aorist are seldom found and the past tense is expressed by a past participle.
4. However, there is no such example in the Rig-Veda. It can be first found in the Brahmanas. See B. Delbruck, Altindische Syntax, p. 295.
5. S. Speyer, Vedische und Sanskrit-Syntax (Strassburg: 1896), p. 67.
6. vrsa/a, upalabdhum tarhi vayam ahutah" (Mudraraksasa, 111, 127, 6). Shobogenzo, Shoji (section on Life and Death. Taisho Tripitaka, v. LXXXII, p. 305).
7. Brhadaranyaka Upanisad, 111, 8, 8-11.
8. Brhad. Up., 111, 9, 26; IV, 4, 22; IV, 5, 15, cf. 11, 3, 6.
9. Brhad. Up., IV, 4, 25.
10. In the seventh chapter of the Madhyamaka-ka-rika, the theory which claims utpada-sthiti-bhanga is refuted. Formerly, in the Tseng-i-a-han Xll (Taisho, v. 11, p. 607 c), it is explained that there are three characteristics by which the conditioned elements are formed, namely appearance, change, and elimination. The Abhidharma-jnana-prasthaina, v. 3 (Taisho 780 c), also explains the same theory.
11. This is explained in Mahavibhasa, v. 39, the Nyayanusaara, v. 13 the Abhidharmakos'a volume (the Chinese translation, by Hsuan-tsang), etc.
12. Atharva-veda XIX, 53.
13. Praesens, imperfectum, futurum, perfectum, aoristum. In the Latin language aoristum is lacking, but plusquamperfectum and futurum exactum are added.
14. Speyer, op. cit., p. 53.
15. H. Oldenberg, Aus dem alten Indien ( Berlin: Gebruder Paetel, 1910 ), p. 93 .
16. In India there is no uniform system of marking historical eras. Their method of determining historical periods differs according to time and place. According to a historian, there are more than twenty ways of marking eras in India. This fact presents a great contrast to the uniform adoption in the West of the Christian era. Cf. V. A. Smith, The Early History of India (Oxford: Clarendon Press, 1904), p. 20.
17. E.g., Nyayabindutlka, p. 24, line 11. Samkara on the Brahmasutra 1, 604, line 10 (Anandrasma Sanskrit Series).
18. Ibid., 15. We do not minimize the fact that there are some exceptions, e.g., visesana-vis'esya-bhaava (Veda-ntasara, 168 b).
19. Samkara, op. cit. 1, p. 603, line 3.
20. Majjhima-Nikaaya 111, 19.
21. Vinaya, Mahaavagga, 1, 23.
22. Theragatha, tr. Mrs. Rhys Davids in Psalms of the Brethren (London: Oxford University Press, 1913 ), 1159.
23. Gleanings from Soto-Zen, ed. Ernest Shinkaku Hunt (Honolulu: Soto Mission, 1960), p. 25.
24. Profound Doctrine of the Lotus, Vlll, Pt. 2 (Taisho Tripitaka, v. XXXIII, 783 b.).
25. Shobogenzo, Shoji (section on Life and Death. Taisho Tripitaka, v. LXXXII, p. 305).
26. Shobogenzo, Bussho (section on Buddha-nature. Taisho Tripitaka, v. LXXXII, p. 93 a ) .
27. Sansho Doei (Religious Poems of Umbrella-Like Pine Tree).
28. Shasekishu, X, Pt. I .
29. This sentence was composed in China based upon such sentences as "In the milk, there is cream; in patient beings there is Buddha nature." and "If you have the desire to seek, you will find." These are from Mahaprajna-paramita-sutra.
30. Shobogenzo, Chapter: Bussho.
31. Shobogenzo, Chapter: Uji.
32. Ibid., Chapter: Setsushin Setsusho.
33. Ibid., Chapter: Hossho.
34. Ibid., Chapter: Setsushin Setsusho.
35. Yasusada Hiyane, Nihon Shukyoshi (History of Japanese Religions), p. 828.
36. Como Jigi, v. 1, folio 3.
37. Doji-mon, v. 2, p. 39.
38. Junsei Iwahashi, Sorai Kenkyu, p. 449.
39. Masaharu Anesaki, Nichiren the Buddhist Prophet (Cambridge: Harvard University Press, 1916 ), p. 119 .
40. In the Sado-gosho, in Showa Shinshu Nichiren Shonin Imonzenshu (Kyoto:
Heirakuji Shoten, 1934), v. 1, p. 842.
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