[3] ‘The Vulture-hill;’ so called because Mâra, according to Buddhist tradition, once assumed the form of a vulture on it to interrupt the meditation of Ânanda; or, more probably, because it was a resort of vultures. It was near Râjagṛiha, the earlier capital of Aśoka, so that Fâ-hien connects a legend of it with his account of Patna. It abounded in caverns, and was famous as a resort of ascetics.
[4] A Brahmân by caste, but a Buddhist in faith.
[5] So, by the help of Julien’s ‘Méthode,’ I transliterate the Chinese characters 羅太私迷. Beal gives Râdhasvâmi, his Chinese text having a 婆 between 私 and 迷. I suppose the name was Râdhasvâmi or Râdhasâmi.
[6] 庠序, the names of two kinds of schools, often occurring in the Lî Kî and Mencius. Why should there not have been schools in those monasteries in India as there were in China? Fâ-hien himself grew up with other boys in a monastery, and no doubt had to ‘go to school.’ And the next sentence shows us there might be schools for more advanced students as well as for the Śrâmaṇeras.
[7] See [chap. xvi, note 25]. It is perhaps with reference to the famous Bodhisattva that the Brahmân here is said to be ‘also’ named Mañjuśrî.
[8] ? Cashmere cloth.
[9] See [chap. xxiii, note 3].
[10] We wish that we had more particulars of this great transaction, and that we knew what value in money Aśoka set on the whole world. It is to be observed that he gave it to the monks, and did not receive it from them. Their right was from him, and he bought it back. He was the only ‘Power’ that was.
[11] We know nothing more of Ne-le. It could only have been a small place; an outpost for the defence of Pâṭaliputtra.