Hinduism and Buddhism, An Historical Sketch, Vol. 1

by Charles Eliot

1. Dhamma-sangaṇi.
2. Vibhanga.
3. Kathâ-vatthu.
4. Puggala-paññatti.
5. Dhâtu-kathâ.
6. Yamaka.
7. Paṭṭhâna.

The Abhidhamma of the Sarvâstivâdins was entirely different. It seems probable that the Abhidhamma books of all schools consisted almost entirely of explanatory matter and added very little to the doctrine laid down in the suttas. It would appear that the only new topic introduced in the Pali Abhidhamma is the theory of relations (paccaya).]
[Footnote 612: Maj. Nik. XXII. and Angut. Nik. IV. 6.]
[Footnote 613: Pali means primarily a line or row and then a text as distinguished from the commentary. Thus Pâlimattam means the text without the commentary and Palibhâsâ is the language of the text or what we call Pali. See Pali and Sanskrit, R.O. Franke, 1902. Windisch, "Ueber den sprachlichen Character des Pali," in Actes du XIV'me Congrès des Orientalistes, 1905. Grierson, "Home of Pali" in Bhandarkar Commemorative Essays, 1917.]
[Footnote 614: It is not easy to say how late or to what extent Pali was used in India. The Milinda-Pañha (or at least books II. and III.) was probably composed in North Western India about the time of our era. Dharmapâla wrote his commentaries (c. 500 A.D.) in the extreme south, probably at Conjeevaram. Pali inscriptions of the second or third century A.D. have been discovered at Sarnath but contain mistakes which show that the engraver did not understand the language (Epig. Ind. 1908, p. 391). Bendall found Pali MSS. in Nepal, J.R.A.S. 1899, p. 422.]
[Footnote 615: Magadha of course was not his birth-place and the dialect of Kosala must have been his native language. But it is not hinted that he had any difficulty in making himself understood in Magadha and elsewhere.]
[Footnote 616: E.g. nominatives singular in e. For the possible existence of scriptures anterior to the Pali version and in another dialect, see S. Lévi, J.A. 1912, II. p. 495.]
[Footnote 617: Cullavag. V. 33, chandaso âropema.]
[Footnote 618: Although Pali became a sacred language in the South, yet in China, Tibet and Central Asia the scriptures were translated into the idioms of the various countries which accepted Buddhism.]
[Footnote 619: Mahâparinibbâna-sutta, II. 26. Another expressive compound is Dhûmakâ-likam (Cullav. XI. 1. 9) literally smoke-timed. The disciples were afraid that the discipline of the Buddha might last only as long as the smoke of his funeral pyre.]
[Footnote 620: Winternitz has acutely remarked that the Pali Pitaka resembles the Upanishads in style. See also Keith, Ait. Ar. p. 55. For repetitions in the Upanishads, see Chând. v. 3. 4 ff., v. 12 ff. and much in VII. and VIII., Brihad. Âr. III. ix. 9 ff., VI. iii. 2, etc. This Upanishad relates the incident of Yâjñavalkya and Maîtreyî twice. So far as style goes, I see no reason why the earliest parts of the Vinaya and Sutta Pitaka should not have been composed immediately after the Buddha's death.]
[Footnote 621: E.g. Mahâv. 1. 49, Dig. Nik. I. 14, Sut. Vib. Bhikkhunî, LXIX., Sut. Vib. Pârâj. III. 4. 4.]
[Footnote 622: Cullav. IV. 15. 4.]
[Footnote 623: Ang. Nik. IV. 100. 5, ib. v. lxxiv. 5.]
[Footnote 624: See Bühler in Epigraphia Indica, vol. II. p. 93.]
[Footnote 625: Even at the time of Fa Hsien's visit to India (c. 400 A.D.) the Vinaya of the Sarvâstivâdin school was preserved orally and not written. See Legge's trans, p. 99.]
[Footnote 626: Ang. Nik. IV. 160. 5, Bhikkhû bahussutâ ... mâtikâdhârâ monks who carry in memory the indices.]
[Footnote 627: Cullavag. XI., XII. ]
[Footnote 628: Dig. Nik. 1.]
[Footnote 629: It is remarkable that this account contemplates five Nikâyas (of which the fifth is believed to be late) but only two Pitakas, the Abhidhamma not being mentioned.]
[Footnote 630: It refers to a king Pingalaka, said to have reigned two hundred years after the Buddha's time.]
[Footnote 631: Mahâv XI. 3.]
[Footnote 632: Mahâv. II. 17.]
[Footnote 633: Cullav. IX. 5.]
[Footnote 634: The passages are:

1. The Vinaya-Samukasa. Perhaps the sermon at Benares with introductory matter found at the beginning of the Mahâvagga. See Edmunds, in J.R.A.S. 1913, p. 385.
2. The Alia-Vâsâni (Pali Ariya-Vâsâni) = the Samgîti-sutta of the Dîgha Nikâya.
3. The Anâgata-bhayâni = Anguttara-Nikâya, V. 77-80, or part of it.
4. The Munigâtha=Sutta-Nipâta, 206-220.
5. The Moneyasute=Moneyya-sutta in the Itivuttakam, 67: see also Ang. Nik. III. 120.
6. The Upatisapasine. The question of Upatissa: not identified.
7. The Lâghulovâde musâvâdam adhigicya. The addresses to Râhula beginning with subject of lying=Maj. Nik. 61.]

[Footnote 635: See J.A. 1916, II. pp. 20,38.]
[Footnote 636: For the date see the chapter on Ceylon.]
[Footnote 637: S. Lévi gives reasons for thinking that the prohibitions against singing sacred texts (ayataka gîtassara, Cullavag. V. 3) go back to the period when the Vedic accent was a living reality. See J.A. 1915, I. pp. 401 ff.]
[Footnote 638: Muséon, 1905, p. 23. Anesaki thinks the text used by Guṇabhadra was in Pali but the Abhayagiri, which had Mahayanist proclivities, may have used Sanskrit texts.]
[Footnote 639: Nikâya-Sangrahawa, Fernando, Govt. Record Office, Colombo, 1918.]
[Footnote 640: See Mahâyâna-sûtrâlatikâra, xvi. 22 and 75, with Lévi's notes.]
[Footnote 641: Cullav. VII. 3.]
[Footnote 642: In the first book of the Mahâvagga. ]
[Footnote 643: Ang. Nik. V. 201 and VI. 40.]
[Footnote 644: It may be objected that some Suttas are put into the mouths of the Buddha's disciples and that their words are very like those of the Master. But as a rule they spoke on behalf of him and the object was to make their language as much like his as possible.]
[Footnote 645: The Pali anthology known by this name was only one of several called Dhammapada or Udâna which are preserved in the Chinese and Tibetan Canons.]
[Footnote 646: The work might also be analyzed as consisting of three old documents (the tract on morality, an account of ancient heresies, and a discourse on spiritual progress) put together with a little connecting matter, and provided with a prologue and epilogue.]
[Footnote 647: But in Ceylon there was a decided tendency to rewrite Sinhalese treatises in Pali.]
[Footnote 648: Cf. Divyâv. ed. Cowell, p. 37 and Sam. Nik. P.T.S. edition, vol. IV. p. 60.]
[Footnote 649: See Takakusu on the Abhidharma literature of the Sarvâstivâdins in the Journ. of the Pali Text Society, 1905, pp. 67-147.]
[Footnote 650: But not always. See S. Lévi, J.A. 1910, p. 436.]
[Footnote 651: See Lüders, Bruchstücke Buddhistischer Dramen, 1911 and ib. Das Sâri putra-prakaraṇa, 1911.]
[Footnote 652: Inscriptions from Swat written in an alphabet supposed to date from 50 B.C. to 50 A.D. contain Sanskrit verses from the Dharmapada and Mahâparinirvânasûtra. See Epig. Indica, vol. IV. p. 133.]
[Footnote 653: E.g. The Sanskrit version of the Sutta-Nipâta. See J.R.A.S. 1916, pp. 719-732.]
[Footnote 654: See the remarks on the Saṃyuktâgama in J.A. 1916, II. p. 272.]
[Footnote 655: In the same spirit, the Chinese version of the Ekottara (sec. 42) makes the dying Buddha order his bed to be made with the head to the north, because northern India will be the home of the Law. See J.A. Nov., Dec. 1918, p. 435.]
[Footnote 656: See for the whole question, Péri, Les Femmes de Çâkya Muni, B.E.F.E.O. 1918, No. 2.]
[Footnote 657: Those of the Dharmaguptas, Mahâsânghikas and Mahîśâsakas.]
[Footnote 658: See J.A.O.S. Dec. 1910, p. 24.]
[Footnote 659: Jacobi considers the Yoga Sûtras later than 450 A.D. but if we adopt Péri's view that Vasubandhu, Asanga's brother, lived from about 280-360, the fact that they imply a knowledge of the Vijnânavâda need not make them much later than 300 A.D. It is noticeable that both Asanga and the Yoga Sûtras employ the word dharma-megha.]
[Footnote 660: Called Citta in the Yoga philosophy.]
[Footnote 661: See Tylor, Primitive Culture, vol. II. pp. 410 ff. Savages often supplement fasting by the use of drugs and the Yoga Sûtras (IV. 1) mention that supernatural powers can be obtained by the use of herbs.]
[Footnote 662: Kleśa: Kilesa in Pạli.]
[Footnote 663: The practices systematized in the Yoga Sûtras are mentioned even in the older Upanishads such as the Maitrâyaṇa, Śvetâśvatara and Chândogya.]
[Footnote 664: An extreme development of the idea that physical processes can produce spiritual results is found in Raseśvara Darśana or the Mercurial System described in the Sarva-Darśana-Sangraha chap. IX. Marco Polo (Yule's Edition, vol. II. pp. 365, 369) had also heard of it.]
[Footnote 665: It seems to me analogous to the introversion of European mystics. See Underhill, Mysticism, chaps, VI. and VII.]
[Footnote 666: Jhâna in Pali.]
[Footnote 667: Samprajñâta and Asamprajñâta, called also sa- and nirbīja, with and without seed.]
[Footnote 668: Savitarka and Savicâra, in which there is investigation concerned with gross and subtle objects respectively: Sânanda, in which there is a feeling of joy: Sasmitâ, in which there is only self-consciousness. The corresponding stages in Buddhism are described as phases of Jhâna not of Samâdhi.]
[Footnote 669: It is not easy to translate. Megha is cloud and dharma may be rendered by righteousness but has many other meanings. For the metaphor of the cloud compare the title of the English mystical treatise The Cloud of Unknowing.]
[Footnote 670: Siddhi, vibhûti, aiśvarya. A belief in these powers is found even in the Rig Veda where it is said (X. 136) that munis can fly through the air and associate with gods.]
[Footnote 671: So too European mystics "are all but unanimous in their refusal to attribute importance to any kind of visionary experience" (Underhill, Mysticism, p. 335). St John of the Cross, Madame Guyon and Walter Hilton are cited as severe critics of such experience.]
[Footnote 672: Cf. Underbill's remarks about contemplation (Mysticism, p. 394). "Its results feed every aspect of the personality: minister to its instinct for the Good, the Beautiful and the True. Psychologically it is an induced state in which the field of consciousness is greatly contracted: the whole of the self, its conative power, being sharply focussed, concentrated upon one thing. We pour ourselvea out or, as it sometimes seems to us, in towards this overpowering interest: seem to ourselves to reach it and be merged with it. Whatever the thing may be, in this act we know it, as we cannot know it by any ordinary devices of thought.">[
[Footnote 673: See instances quoted in W. James, Varieties of Religious Experience, pp. 251-3.]
[Footnote 674: This curious idea is also countenanced, though not much emphasized, by the Brahma Sûtras, IV. 4. 15. The object of producing such bodies is to work off Karma. The Yogi acquires no new Karma but he may have to get rid of accumulated Karma inherited from previous births, which must bear fruit. By "making himself many" he can work it off in one lifetime.]
[Footnote 675: World as Will and Idea, Book III. p. 254 (Haldane and Kemp's translation).]
[Footnote 676: E.g. Dig. Nik. II. 95, etc.]
[Footnote 677: St Theresa, St Catharine of Siena and Rudman Merawin. Cf. 1 John ii. 20, 27. "Ye know all things.">[
[Footnote 678: Chândog. Up. VIII. 15.]
[Footnote 679: As also to the Saṃhitâs of the Vaishṇavas and the Âgamic literature of the Śaivas. The six cakras are: (1) Mûladhâra at the base of the spinal cord, (2) Svâdhishṭhâna below the navel, (3) Maṇipûra near the navel, (4) Anâhata in the heart, (5) Viśuddha at the lower end of the throat, (6) Âjñâ between the eyebrows. See Avalon, Tantric Texts, II. Shaṭcakranirûpana. Ib. Tantra of Great Liberation, pp. lvii ff., cxxxii ff. Ib. Principles of Tantra, pp. cvii ff. Gopinatha Ras, Indian Iconography, pp. 328 ff. See also "Manual of a Mystic" (Pali Text Soc.) for something apparently similar, though not very intelligible, in Hinayanist Buddhism.]
[Footnote 680: For the later Yoga see further Book V. I have recently received A. Avalon, The Serpent Power, from which it appears that the danger of the process lies in the fact that as Kuṇḍalinî ascends, the lower parts of the body which she leaves become cold. The preliminary note on Yoga in Grieraon and Barnett's Lallâ-Vâkyâni (Asiat. Soc.'s Monographs, vol. XVII. 1920) contains much valuable information, but both works arrived too late for me to make use of them.]
[Footnote 681: Maj. Nik. 36 and 85, but not in 26.]
[Footnote 682: Dig. Nik. 2. For the methods of Buddhist meditation, the reader may consult the "Manual of a Mystic," edited (1896) and translated (1916) by the Pali Text Society. But he will not find it easy reading.]
[Footnote 683: See Ang. Nik. 1. 20 for a long list of the various kinds of meditation. A conspectus of the system of meditation is given in Seidenstücker, Pali-Buddhismus, pp. 344-356.]
[Footnote 684: Dig. Nik. XXII. ad. in.]
[Footnote 685: Dig. Nik. I. 21-26.]
[Footnote 686: See, for instance, Dig. Nik. II. 75. Sometimes five Jhânas are enumerated. This means that reasoning and investigation are eliminated successively and not simultaneously, so that an additional stage is created.]
[Footnote 687: See Dhamma-Sangaṇi; Mrs Rhys Davids' translation, pp. 45-6 and notes. Also Journal of Pali Text Society, 1885, p. 32, for meaning of the difficult word Ekodibhâva.]
[Footnote 688: E.g. Maj. Nik. 77; Ang. Nik. 1. XX. 63.]
[Footnote 689: Hardy, Eastern Monachism, pp. 252 ff.]
[Footnote 690: But also without shape, colour or outward appearance, so this statement must not be taken too literally.]
[Footnote 691: Such procedure has not received much countenance in Christian mysticism but the contemplation of a burnished pewter dish and of running water induced ecstasy in Jacob Boehme and Ignatius Loyola respectively. See Underhill, Mysticism, p. 69.]
[Footnote 692: Maj. Nik. 62 end.]
[Footnote 693: The analysis means to analyze all things as consisting alike of the four elements. The one perception is the perception that all nourishment is impure.]
[Footnote 694: See Dig. Nik. 13 and Rhys Davids' introduction to it. In spite of their name, they seem to be purely Buddhist and have not been found in Brahmanic literature. The four states are characterized respectively by love, sympathy with sorrow, sympathy with joy, and equanimity.]
[Footnote 695: Dig. Nik. XIII. 76.]
[Footnote 696: Dig. Nik. XVII. 2-4.]
[Footnote 697: Christian mystics also, such as St Angela and St Theresa, had "formless visions." See Underhill, Myst. pp. 338 ff.]
[Footnote 698: Attha vimokkhâ. See Mahâparinib. sut. in Rhys Davids' Dialogues of the Buddha, II. 119.]
[Footnote 699: Akiñcaññâyatanam.]
[Footnote 700: Nevasaññânâsaññâyatanam.]
[Footnote 701: Saññavedâyita nirodhasamâpatti. The Buddha when dying (Dig. XVI. V. 8, 9) passes through this state, but does not go from it to Parinibbâna. This perhaps means that it was regarded as a purification of the mind, but not on the direct road to the final goal.]
[Footnote 702: See Maj. Nik. 43. But the point of the discussion seems to be not so much special commendation of this form of trance as an explanation of its origin, namely that it, like other mental states, is bound to ensue when certain preliminary conditions both moral and intellectual have been realized. See also Sam. Nik. XXXVI. ii. 5. See for examples of this cataleptic form of Samâdhi Max Müller's Life of Ramakrishna, pp. 49,59, etc. Christian mystics (e.g. St Catharine of Siena and St Theresa) were also subject to deathlike trances lasting for hours and St Theresa is said once to have been in this condition for some days.]
[Footnote 703: Maj. Nik. 86.]
[Footnote 704: This is known to European mystics, particularly Suso. St Francis of Assisi, St Catharine of Siena and Richard Rolle are also cited. See Underhill. Mysticism, p. 332.]
[Footnote 705: Christian visions of Hell, Purgatory and Paradise are another instance of the divine eye, which thinks it can see the whole scheme of things.]
[Footnote 706: Tales about such powers, are still very common in the East, for instance the Chinese story (in the Liao Chai) of the man who learnt from a Taoist how to walk through a wall but failed ignominiously when he tried to give an exhibition to his family. Educated Chinese seem to think there is something in the story and say that he failed because his motives were bad.]
[Footnote 707: Bernheim, La Suggestion, chap. I. Quand j'ai éloigné de son esprit la préoccupation que fait naître l'idée de magnétisme ... je lui dis "Regardez-moi bien et ne songez qu'à dormir. Vous allez sentir une lourdeur dans les paupières, une fatigue dans vos yeux: ils clignotent, ils vont se mouiller; la vue devient confuse: ils se ferment." Quelques sujets ferment les yeux et dorment immédiatement.... C'est le sommeil par la suggestion, c'est l'image du sommeil que je suggère, que j'insinue dans le cerveau. Les passes, la fixation des yeux ou des doigts de l'opérateur, propres seulement à concentrer l'attention, ne sont pas absolument necéssaires.]
[Footnote 708: Thus in the drama Ratnâvalî a magician makes the characters see an imaginary conflagration of the palace and also a vision of heaven. His performance seems to be accepted as merely a remarkable piece of conjuring.]
[Footnote 709: Ang. Nik. xvi. 1. In spite of his magic power he could not prevent himself being murdered. The Milinda-Pañha explains this as the result of Karma, which is stronger than magic and everything else.]
[Footnote 710: E.g. Maj. Nik. 77. ]
[Footnote 711: Cullavag. v. 8.]
[Footnote 712: Dig. Nik. xi.]
[Footnote 713: Visuddhi Magga, xii. in Warren, Buddhism in Translation, pp. 315 ff.]
[Footnote 714: R.V. II. 12. 5.]
[Footnote 715: Yet Tennyson can say "And at their feet the crocus brake like fire," but in a mythological poem.]
[Footnote 716: Mahâv. V. i.]
[Footnote 717: E.g. Dig. Nik. XI. and Cullavag. V. 8.]
[Footnote 718: Even in the Upanishads the gods are not given a very high position. They are powerless against Brahman (e.g. Kena Up. 14-28) and are not naturally in possession of true knowledge, though they may acquire it (e.g. Chând. Up. VIII. 7).]
[Footnote 719: Dig. Nik. XI.]
[Footnote 720: Dig. Nik. I. chap. 2, 1-6. The radiant gods are the Abhassara, cf. Dhammap 200.]
[Footnote 721: Watters, II. p. 160.]
[Footnote 722: The legends of both Râma and Krishna occur in the Book of Jâtakas in a somewhat altered form, nos. 641 and 454.]
[Footnote 723: Thus Helios the Sun passes into St Elias.]
[Footnote 724: He is often called Brahmâ Sahampati, a title of doubtful meaning and not found in Brahmanic writings. The Pitakas often speak of Brahmâs and worlds of Brahmâ in the plural, as if there were a whole class of Brahmâs. See especially the Suttas collected in book I, chap. vi. of the Saṃyutta-Nikâya where we even hear of Pacceka Brahmâs, apparently corresponding in some way to Pacceka Buddhas.]
[Footnote 725: Maj. Nik. 49. The meaning of the title Baka is not clear and may be ironical. Another ironical name is manopadosikâ (debauched in mind) invented as the title of a class of gods in Dig. Nik. I. and XX. The idea that sages can instruct the gods is anterior to Buddhism, See e.g. Bṛihad-Âr. Up. II. 5. 17, and ib. IV. 3. 33, and the parallel passage in the Tait. Chând. Kaush. Upanishads and Śat. Brâhmaṇa for the idea that a Śrotriya is equal to the highest deities.]
[Footnote 726: Six Manvantaras of the present Kalpa have elapsed and we are in the seventh.]
[Footnote 727: We are in the Kali or worst age of the present mahâyuga. The Kali lasts 432,000 years and began 3102 B.C.
In their number and in many other points of cosmography the various accounts differ greatly. The account given above is taken from the Vishnu Purâna, book II. but the details in it are not entirely consistent.]
[Footnote 728: The detailed formulation of this cosmography was naturally gradual but its chief features are known to the Nikâyas. Dig. Nik. XIV. 17 and 30 seem to imply the theory of spheres. For Heavens, see Maj. Nik. 49, Dig. Nik. XI. 68-79 and for Hells Sut. Nip. III. 10, Maj. Nik. 129. See too De la Vallée Poussin's article, Cosmology Buddhist, in E.R.E.]
[Footnote 729: See for the Asuras Sam. Nik. I. xi. 1.]
[Footnote 730: See a Tibetan representation in Waddell's Buddhism of Tibet, p. 79.]
[Footnote 731: The question of whether the universe is infinite in space or not is according to the Pitakas one of those problems which cannot be answered.]
[Footnote 732: Dig. Nik. XXVII.]
[Footnote 733: Mâro pâpimâ. See especially Windisch, Mâra and Buddha, 1895, and Sam. Nik. I. iv.]
[Footnote 734: We sometimes hear of Mâras in the plural. Like Brahmâ he is sometimes a personality, sometimes the type of a class of gods. We also hear that he has obtained his present exalted though not virtuous post by his liberality in former births. Thus, like Sakka and other Buddhist Devas, Mâra is really an office held by successive occupants. He is said to be worshipped by some Tibetan sects. It is possible that the legends about Mâra and his daughters and about Krishna and the Gopîs may have a common origin for Mâra is called Kaṇha (the Prakrit equivalent of Krishna) in Sutta-Nipâta, 439.]
[Footnote 735: Ang. Nik. III. 35.]
[Footnote 736: This seems to be the correct doctrine, though it is hard to understand how the popular idea of continual torture is compatible with the performance of good deeds. The Kathâ-vatthu, XIII. 2, states that a man in purgatory can do good. See too Ang. Nik. 1. 19.]
[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.]