Reading section 43

[Footnote 273: Rice _(Mysore and Coorg from the Inscriptions_, 1909, p. 310) thinks that certain inscriptions at Sravana Belgola in Mysore establish that this tradition is true and also that the expedition was accompanied by King Candragupta who had abdicated and become a Jain ascetic. But this interpretation has been much criticised. It is probably true that a migration occurred and increased the differences which ultimately led to the division into Śvetâmbaras and Digambaras.]

[Footnote 274: Guérinot, _Épig. Jaina_, no. 11.]

[Footnote 275: Rice, _Mysore and Coorg from the Inscriptions_, 1909, pp. 113-114, 207-208.]

[Footnote 276: Similar tolerance is attested by inscriptions (_e.g._ Guérinot, nos. 522 and 5776) recording donations to both Jain and Saiva temples.]

[Footnote 277: They also make a regular practice of collecting and rearing young animals which the owners throw away or wish to kill.]

[Footnote 278: Or Sthânakavâsi. See for them _Census of India_, 1911, 1. p. 127 and _Baroda_, p. 93. The sect waa founded about A.D. 1653.]

[Footnote 279: Their names are as follows in Jain Prakrit, the Sanskrit equivalent being given in bracketa:

1. *Âyârângasuttam (Âcârânga). 2. *Sûyagadangam (Sûtrakṛitângam). 3. Thânangam (Sthâ.). 4. Samavâyangam. 5. Viyâhapaññatti (Vyâkhyâprajnâpti). This work is commonly known as the Bhagavatî. 6. Ñâyâdhammakahâo (Jñâtadharmakathâ). 7. *Uvâsagadasao (Upâsakadasâh). 8. *Antagadadasao (Antakritad.). 9. *Anuttarovavâidasâo (Anuttaraupapâtikad.). 10. Panhâvâgaranâim (Prasnavyakaraṇâni). 11. Vivâgasuyam (Vipâkasrutam).

The books marked with an asterisk have been translated by Jacobi (_S.B.E._ vols. XXII. and XIV.), Hoernle and Barnett. See too Weber, _Indischie Studien_, Bd. XVI. pp. 211-479 and Bd. XVIII. pp. 1-90.]

[Footnote 280: It is called Ârsha or Ardha-Mâgadhi and is the literary form of the vernacular of Berar in the early centuries of the Christian era. See H. Jacobi, Ausgewählte Erzählungen in _Maharashtri_, and introduction to edition of _Ayarânga-sutta_.]

[Footnote 281: The titles given in note 2 illustrate aome of its peculiarities.]

[Footnote 282: When I visited Sravana Belgola in 1910, the head of the Jains there, who professed to be a Digambara, though dressed in purple raiment, informed me that their sacred works were partly in Sanskrit and partly in Prakrit. He showed me a book called Trilokasâra.]

[Footnote 283: But see Jagmanderlal Jaini, l.c. appendix V.]

[Footnote 284: Compare for instance Uttarâdyayana X., XXIII. and XXV. with the Sutta-Nipâta and Dhammapada.]

[Footnote 285: I have only visited establishments in towns. Possibly Yatis who follow a severer rule may be found in the country, especially among Digambaras.]

[Footnote 286: In Gujarat they are called Cho-mukhji and it is said that when a Tîrthankara preached in the midst of his audience each side saw him facing them. In Burma the four figures are generally said to be the last four Buddhas.]

[Footnote 287: This seems clear from the presence in Burma of the curvilinear sikra and even of copies of Indian temples, _e.g._ of Bodh-Gaya at Pagan. Burmese pilgrims to Gaya might easily have visited Mt Parasnath on their way.]

[Footnote 288: I have this information from the Jain Guru at Sravana Belgola. He said that Gomateśvara (who seems unknown to the Śvetâmbaras) waa a Kevalin but not a Tîrthankara.]

[Footnote 289: Two others, rather smaller, are known, one at Karkâl (dated 1431) and one at Yannur. These images are honoured at occasional festivals (one was held at Sravana Belgola in 1910) attended by a considerable concourse of Jains. The type of the statues is not Buddhist. They are nude and represent sages meditating in a standing position whereas Buddhists prescribe a sitting posture for meditation.]

[Footnote 290: The mountain of Satrunjaya rises above Palitâna, the capital of a native state in Gujarat. Other collections of temples are found on the hill of Parasnath in Bengal, at Sonâgir near Datiâ, and Muktagiri near Gâwîlgarh. There are also a good many on the hills above Rajgîr.]

[Footnote 291: The strength of Buddhism in Burma and Siam is no doubt largely due to the fact that custom obliges every one to spend part of his life—if only a few days—as a member of the order.]

[Footnote 292: One might perhaps add to this list the Skoptsy of Russia and the Armenian colonies in many European and Asiatic towns.]

[Footnote 293: Throughout this book I have not hesitated to make use of the many excellent translations of Pali works which have been published. Students of Indian religion need hardly be reminded how much our knowledge of Pali writings and of early Buddhism owes to the labours of Professor and Mrs Rhys Davids.]

[Footnote 294: Sanskrit Sûtra, Pali Sutta. But the use of the words is not quite the same in Buddhist and Brahmanic literature. A Buddhist sutta or sûtra is a discourse, whether in Pali or in Sanskrit; a Brahmanic sûtra is an aphorism. But the 227 divisions of the Pâtimokkha are called Suttas, so that the word may have been originally used in Pali to denote short statements of a single point. The longer Suttas are often called Suttanta.]

[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 Śâkya.]

[Footnote 298: See among other passages the Ambaṭṭha Sutta of the Dîgha Nikâya in which Ambattha relates how he saw the Sâkyas, 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 Râjâ 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 Consulship in the Roman sense rather than kingdom.]

[Footnote 300: E.g. the Sonadaṇḍa and Kûṭadanta Suttas of the Dîgha Nikâya.]

[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 Bimbisâra and Ajâtasattu, dying in the reign of the latter. His date therefore depends on the chronology of the Śaisunâga 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 Udâna 1.5, which is not a very early work, a number of disciples including Devadatta are described as being all _Buddhâ_.]

[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 Tathâgata is equivalent to Tathâ-âgata not to Tâtha-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 Ratthapâla-sutta.]

[Footnote 307: Mahâv. I. 54. 1.]

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

[Footnote 309: But the story is found in the Mahâpadâna-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 (Mahâv. 1. 7. 1) and Anuruddha, a Sâkyan noble (Cullav. VII. 1. 1).]

[Footnote 311: In the Sonadaṇḍa-sutta and elsewhere.]

[Footnote 312: The Pabbajjâ-sutta.]

[Footnote 313: Maj. Nik. Ariyapariyesana-sutta. It is found in substantially the same form in the Mahâsaccaka-sutta and the Bodhirâjakumâra-sutta.]

[Footnote 314: The teaching of Alâra Kâlâma led to rebirth in the sphere called akiñcañ-ñâyatanam or the sphere in which nothing at all is specially present to the mind and that of Uddaka Râmaputta 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 Mahâparinibbâna-sutta) as names of stages in meditation or of incorporeal worlds (arûpabrahmâloka) where those states prevail. Some mysterious utterances of Uddaka are preserved in Sam. Nik. XXXV. 103.]

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

[Footnote 316: Sam. Nik. XXXVI. 19.]

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

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

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

[Footnote 320: If this discourse is regarded as giving in substance Gotama's own version of his experiences, it need not be supposed to mean much more than that his good angel (in European language) bade him not take his own life. But the argument represented as appealing to him was that if spirits sustained him with supernatural nourishment, entire abstinence from food would be a useless pretence.]

[Footnote 321: The remarkable figures known as "fasting Buddhas" in Lahore Museum and elsewhere represent Gotama in this condition and show very plainly the falling in of the belly.]

[Footnote 322: Âsava. The word appears to mean literally an intoxicating essence. See _e.g._ Vinaya, vol. IV. p. 110 (Rhys Davids and Oldenburg's ed.). Cf. the use of the word in Sanskrit.]

[Footnote 323: Nâparam itthattâyâti. Itthattam is a substantive formed from ittham thus. It was at this time too that he thought out the chain of causation.]

[Footnote 324: Tradition states that it was on this occasion that he uttered the well-known stanzas now found in the Dhammapada 154-5 (cf. Theragâthâ 183) in which he exults in having, after long search in repeated births, found the maker of the house. "Now, O maker of the house thou art seen: no more shalt thou make a house." The lines which follow are hard to translate. The ridge-pole of the house has been destroyed (visankhitaṃ more literally de-com-posed) and so the mind passes beyond the sankhâras (visankhâragataṃ). The play of words in visankhitaṃ and visankhâra can hardly be rendered in English.]

[Footnote 325: As Rhys Davids observes, this expression means "to found the Kingdom of Righteousness" but the metaphor is to make the wheels of the chariot of righteousness move unopposed over all the Earth.]

[Footnote 326: At the modern Sarnath.]

[Footnote 327: It is from this point that he begins to use this title in speaking of himself.]

[Footnote 328: Similar heavenly messages were often received by Christian mystics and were probably true as subjective experiences. Thus Suso was visited one Whitsunday by a heavenly messenger who bade him cease his mortifications.]

[Footnote 329: It is the Pipal tree or Ficus religiosa, as is mentioned in the Dîgha Nikâya, XIV. 30, not the Banyan. Its leaves have long points and tremble continually. Popular fancy says this is in memory of the tremendous struggle which they witnessed.]

[Footnote 330: Such are the Padhâna-sutta of the Sutta-Nipâta which has an air of antiquity and the tales in the Mahâvagga of the Saṃyutta-Nikâya. The Mahâvagga of the Vinaya (I. 11 and 13) mentions such an encounter but places it considerably later after the conversion of the five monks and of Yasa.]