Volume I Part 31 (1/2)

[Footnote 295: _E.g._ Maj. Nik. 123 about the marvels attending the birth of a Buddha.]

[Footnote 296: See some further remarks on this subject at the end of chap. XIII. (on the Canon).]

[Footnote 297: Also Sakya or Sakka. The Sanskrit form is Sakya.]

[Footnote 298: See among other pa.s.sages the Amba??ha Sutta of the Digha Nikaya in which Ambattha relates how he saw the Sakyas, old and young, sitting on grand seats in this hall.]

[Footnote 299: But in Cullavagga VII. 1 Bhaddiya, a cousin of the Buddha who is described as being the Raja at that time, says when thinking of renouncing the world ”Wait whilst I hand over the kingdom to my sons and my brothers,” which seems to imply that the kingdom was a family possession. Rajja perhaps means Consuls.h.i.+p in the Roman sense rather than kingdom.]

[Footnote 300: E.g. the Sonada??a and Ku?adanta Suttas of the Digha Nikaya.]

[Footnote 301: Sanskrit Kapilavastu: red place or red earth.]

[Footnote 302: Tradition is unanimous that he died in his eightieth year and hitherto it has been generally supposed that this was about 487 B.C., so that he would have been born a little before 560. But Vincent Smith now thinks that he died about 543 B.C. See _J.R.A.S._ 1918, p.

547. He was certainly contemporary with kings Bimbisara and Ajatasattu, dying in the reign of the latter. His date therefore depends on the chronology of the Saisunaga and Nanda dynasties, for which new data are now available.]

[Footnote 303: It was some time before the word came to mean definitely the Buddha. In Udana 1.5, which is not a very early work, a number of disciples including Devadatta are described as being all _Buddha_.]

[Footnote 304: The Chinese translators render this word by Ju-lai (he who has come thus). As they were in touch with the best Indian tradition, this translation seems to prove that Tathagata is equivalent to Tatha-agata not to Tatha-gata and the meaning must be, he who has come in the proper manner; a holy man who conforms to a type and is one in a series of Buddhas or Jinas.]

[Footnote 305: See the article on the neighbouring country of Magadha in Macdonell and Keith's _Vedic Index_.]

[Footnote 306: Cf. the Ratthapala-sutta.]

[Footnote 307: Mahav. I. 54. 1.]

[Footnote 308: Devadutavagga. Ang. Nik. III. 35.]

[Footnote 309: But the story is found in the Mahapadana-sutta. See also Winternitz, _J.R.A.S._ 1911, p. 1146.]

[Footnote 310: He mentions that he had three palaces or houses, for the hot, cold and rainy seasons respectively, but this is not necessarily regal for the same words are used of Yasa, the son of a Treasurer (Mahav. 1. 7. 1) and Anuruddha, a Sakyan n.o.ble (Cullav. VII. 1. 1).]

[Footnote 311: In the Sonada??a-sutta and elsewhere.]

[Footnote 312: The Pabbajja-sutta.]

[Footnote 313: Maj. Nik. Ariyapariyesana-sutta. It is found in substantially the same form in the Mahasaccaka-sutta and the Bodhirajak.u.mara-sutta.]

[Footnote 314: The teaching of Alara Kalama led to rebirth in the sphere called akincan-nayatanam or the sphere in which nothing at all is specially present to the mind and that of Uddaka Ramaputta to rebirth in the sphere where neither any idea nor the absence of any idea is specially present to the mind. These expressions occur elsewhere (_e.g._ in the Mahaparinibbana-sutta) as names of stages in meditation or of incorporeal worlds (arupabrahmaloka) where those states prevail. Some mysterious utterances of Uddaka are preserved in Sam. Nik. x.x.xV. 103.]

[Footnote 315: Underhill, _Introd. to Mysticism_, p. 387.]

[Footnote 316: Sam. Nik. x.x.xVI. 19.]

[Footnote 317: The Lalita Vistara says Alara lived at Vesali and Uddaka in Magadha.]

[Footnote 318: The following account is based on Maj. Nik. suttas 85 and 26. Compare the beginning of the Mahavagga of the Vinaya.]

[Footnote 319: Maj. Nik. 12. See too Dig. Nik. 8.]