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Notes  Chapter 1 1. Charles Elliott Vernoff, “Naming the Game: A Question of the Field,” Council on the Study of Religion Bulletin 14, no. 4 (October 1983): 111. 2. See Wendy Doniger O’Flaherty, ed., Karma and Rebirth in Classical Indian Traditions (Berkeley and Los Angeles: University of California Press, 1980); but also Charles F. Keyes and E. Valentine Daniel, eds., Karma: An Anthropological Inquiry (Berkeley and Los Angeles: University of California Press, 1983), p. 10. 3. Yoga-Våsi∑†ha Råmåyaˆa 2.4–9. 4. Adhyåtma-Råmåyaˆa 2.6.14–16. 5. T. M. P. Mahadevan, Outlines of Hinduism (Bombay: Chetana, 1971), pp. 60–61. 6. David A. Stewart, The Adventure of Sobriety (East Lansing: Michigan State University Press, 1976), p. 76. 7. Edward Conze, “Buddhism: The Mahåyåna” in The Concise Encyclopaedia of Living Faiths, ed. R. C. Zaehner (Boston: Beacon Press, 1959), p. 298; Har Dayal, The Bodhisattva Doctrine in Buddhist Sanscrit Literature (Delhi: Motilal Banarsidass, 1970). 8. Ibid., p. 17; A. L. Basham, The Wonder That Was India (New York: Taplinger Publishing Company, 1967), pp. 277, 548. 9. See Edward Conze in R. C. Zaehner, Concise Encyclopedia, pp. 300– 301. 10. Arthur Waley, trans., The Analects of Confucius (New York: Vintage Books, n.d.), p. 189. 11. Wm. Theodore de Bary et al., eds., Sources of Chinese Tradition (New York: Columbia University Press, 1960), p.49. 12. Waley, Analects of Confucius, pp. 177–78. 13. James Legge, trans., The Texts of Taoism (London: Oxford University Press, 1927), p. 49. 14. Personal communication from Janice Reid, University of Sydney. 255 15. This is a simplification. See Jacob Neusner, Early Rabbinic Judaism (Leiden: E. J. Brill, 1975), pt. I, chap. 2; Robert Goldenberg “The Broken Axis: Rabbinic Judaism and the Fall of Jerusalem,” Journal of the American Academy of Religion 45, no. 3 (September 1977): supp. F: 869–82. 16. I am still in the process of tracing it to its primary source, although it is not infrequently attested. 17. Huston Smith, The Religion of Man (New York: Perennial, 1965), p. 330. 18. Qur’ån 7.157–58 in The Meaning of the Glorious Qur’ån, trans. M. M. Pickthall (New York: World Muslim League, 1977). Also see A. Guillaume, trans., The Life of Muhammad (New York: Oxford University Press, 1955), p. 252 n. 1; Maulana Muhammad Ali, A Manual of Hadith (London: Curzon Press, 1983), p. 35. 19. Qur’ån, 96.4–5. 20. Willard G. Oxtoby, ed., Religious Diversity: Essays by Wilfred Cantwell Smith (New York: Harper & Row, 1976), p. 24. 21. H. A. R. Gibb and J. H. Kramers, Shorter Encyclopaedia of Islam (Leiden: E. J. Brill, 1953), p. 200. 22. See W. Montgomery Watt, Free Will and Predestination in Early Islam (London: Luzac & Company, 1948), passim; Bell’s Introduction to the Qur’ån (Edinburgh: Edinburgh University Press, 1970), pp. 150–53. 23. Frederick J. Streng, Emptiness: A Study in Religious Meaning (Nashville , TN: Abingdon Press, 1969), pp. 39–40 and passim. Chapter 2 1. “If, in this way, the truth of the void and absolute reality necessarily reveals itself in our empirical world by means of the teaching, our actual, empirical world will be flooded with and cherished by the light of the void and absolute reality. The revelation of the void and absolute reality in the empirical world means the realization in the empirical world of that perfect wisdom which has reached the World of Awakening by destroying illusions (prajñåpåramitå)—that is, it means the salvation of this world. Therefore, according to Mahåyåna Buddhism the revelation in the empirical world of the void and absolute reality is called mercy (karu£å). It is also called upåya, which means ‘the way’ or ‘the means,’ to show how the void and absolute reality reaches the empirical world so that, on its impulse and by its means, the empirical world may be enabled to approach the void and absolute reality. The word upåya, the way, clearly expresses the character of the mercy which takes the form of the revelation in the empirical world of the void and absolute reality.” Susumu Yamaguchi, “Development of Mahåyåna Buddhist Beliefs ,” in The Path of the Buddha, ed. Kenneth W. Morgan (New York: Ronald Press Company, 1956), pp. 172–73). 2. “The becoming conscious of this ߨnyatå (Tib. stong-panyid) is prajñå (Tib. shes-rab), or highest knowledge. The realization of this highest knowl256 Notes to Chapter...

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