Reading section 51

[Footnote 737: But even the language of the Pitakas is not always quite correct on this point, for it represents evil-doers as falling down straight into hell.]

[Footnote 738: Khud. Path. 7. In this poem, the word Peta (Sk. Preta) seems to be used as equivalent to departed spirits, not necessarily implying that they are undergoing punishment. In the _Questions of Milinda_ (IV. 8. 29) the practice of making offerings on behalf of the dead is countenanced, and it is explained exactly what classes of dead profit by them. On the other hand the Kathâ-vatthu states that the dead do not benefit by gifts given in this world, but two sects, the Râjagirika and Siddhattika, are said by the commentary to hold the contrary view.]

[Footnote 739: See Max Müller's _Ramakrishna_, p. 40, for another instance.]

[Footnote 740: In a passage of the Mahâparinib. Sut. (III. 22) which is probably not very early the Buddha says that when he mixes with gods or men he takes the shape of his auditors, so that they do not know him.]

[Footnote 741: Sam. Nik. II. 3. 10. Sadevakassa lokassa aggo.]

[Footnote 742: E.g. in the Lotus Sutra.]

[Footnote 743: One hundred and eight marks on the sole of each foot are also enumerated in later writings.]

[Footnote 744: Artaxerxes Longimanus. Cf. the Russian princely name Dolgorouki. The Chinese also attribute forty-nine physical signs of perfection to Confucius, including long arms. See Doré, _Recherches sur les Superstitions en Chine_, vol. XIII. pp. 2-6.]

[Footnote 745: Though Brahmans are represented as experts in these marks, it seems likely that the idea of the Mahâpurusha was popular chiefly among the Kshatriyas, for in one form, at any rate, it teaches that a child of the warrior caste born with certain marks will become either a universal monarch or a great teacher of the truth. This notion must have been most distasteful to the priestly caste.]

[Footnote 746: See Dig. Nik. 3. The Lakkhana Suttanta (Dig. Nik. 30) contains a discussion of the marks.]

[Footnote 747: See Dik. Nig. 14, Mahâpadânasutta: Therag. 490; Sam. Nik. XII. 4-10.]

[Footnote 748: Maj. Nik. 50, Mâratajjaniyasuttam.]

[Footnote 749: Dig. Nik. 14.]

[Footnote 750: Maj. Nik. 123. See also Dig. Nik. 14.]

[Footnote 751: More literally that he knows exactly how his feelings, etc., arise, continue and pass away and is not swayed by wandering thoughts and desires.]

[Footnote 752: Three extra Buddhas are sometimes mentioned but are usually ignored because they did not, like the others, come into contact with Gotama in his previous births.]

[Footnote 753: E.g. Ang. Nik. III. 15 and the Mahâ-Sudassana Sutta (Dig. Nik. X.) in which the Buddha says he has been buried at Kusinâra no less than six times.]

[Footnote 754: Dig. Nik. XVI. v. 15.]

[Footnote 755: The two kinds of Buddhas are defined in the Puggala-Pannatti, IX. 1. For details about Pratyeka-Buddhas see De La Vallée Poussin's article in _E.R.E._]

[Footnote 756: Thus in Dig. Nik. XVI. 5. 12 they are declared worthy of a Dâgaba or funeral monument and Sam. Nik. III. 2. 10 declares the efficacy of alms given to them.]