[6] But Kings Hsin-byu-shin of Burma and Śrî Sûryavaṃsa Râma of Siam have left inscriptions recording their desire to become Buddhas. See my chapters on Burma and Siam below. Mahayanist ideas may easily have entered these countries from China, but even in Ceylon the idea of becoming a Buddha or Bodhisattva is not unknown. See Manual of a Mystic (P.T.S. 1916), pp. xviii and 140.
[7] E.g. in Itivuttakam 75, there is a description of the man who is like a drought and gives nothing, the man who is like rain in a certain district and the man who is Sabbabhûtânukampako, compassionate to all creatures, and like rain falling everywhere. Similarly Ib. 84, and elsewhere, we have descriptions of persons (ordinary disciples as well as Buddhas) who are born for the welfare of gods and men bahujanahitâya, bahujanasukhâya, lokânukampâya, atthâya, hitâya, sukhâya devamanussânam.
[8] Ed. Senart, vol. I. p. 142.
[9] The Bodhicaryâvatâra was edited by Minayeff, 1889 and also in the Journal of the Buddhist Text Society and the Bibliotheca Indica. De la Vallée Poussin published parts of the text and commentary in his Bouddhisme and also a translation in 1907.
[10] The career of the Bodhisattva is also discussed in detail in the Avatamsaka sûtra and in works attributed to Nâgârjuna and Sthiramati, the Lakshaṇa-vimukta-hṛidaya-śâstra and the Mahâyâna-dharma-dhâtvaviśeshata-śâstra. I only know of these works as quoted by Teitaro Suzuki.
[11] See Childers, Pali Dict. s.v. Patti, Pattianuppadânam and Puñño.
[12] It occurs in the Pali Canon, e.g. Itivuttakam 100. Tassa me tumhe puttâ orasâ, mukhato jâtâ, dhammajâ.
[13] See Sylvain Lévi, Mahâyâna-sûtrâlankâra: introduction and passim. For much additional information about the Bhûmis see De la Vallée Poussin's article "Bodhisattva" in E.R.E.
[14] Eminent doctors such as Nâgârjuna and Asanga are often described as Bodhisattvas just as eminent Hindu teachers, e.g. Caitanya, are described as Avatâras.
[15] The idea that Arhats may postpone their entry into Nirvana for the good of the world is not unknown to the Pali Canon. According to the Maha Parin-Sutta the Buddha himself might have done so. Legends which cannot be called definitely Mahayanist relate how Piṇḍola and others are to tarry until Maitreya come and how Kâśyapa in a less active role awaits him in a cave or tomb, ready to revive at his advent. See J.A. 1916, II. pp. 196, 270.