(9) A Kalpa, we have seen, denotes a great period of time; a period during which a physical universe is formed and destroyed. Asankhyeya denotes the highest sum for which a conventional term exists;—according to Chinese calculations equal to one followed by seventeen ciphers; according to Thibetan and Singhalese, equal to one followed by ninety-seven ciphers. Every Maha-kalpa consists of four Asankhyeya-kalpas. Eitel, p. 15.
(10) See chapter ix.
(11) See chapter xi.
(12) He had been born in the Sakya house, to do for the world what the character of all his past births required, and he had done it.
(13) They could no more see him, the World-honoured one. Compare the Sacred Books of the East, vol. xi, Buddhist Suttas, pp. 89, 121, and note on p. 89.
(14) Sudana or Sudatta was the name of the Bodhisattva in the birth which preceded his appearance as Sâkyamuni or Gotama, when he became the Supreme Buddha. This period is known as the Vessantara Jataka, of which Hardy, M. B., pp. 116-124, gives a long account; see also “Buddhist Birth Stories,” the Nidana Katha, p. 158. In it, as Sudana, he fulfilled “the Perfections,” his distinguishing attribute being entire self-renunciation and alms-giving, so that in the Nidana Katha is made to say (“Buddhist Birth Stories,” p. 159):—
“This earth, unconscious though she be, and ignorant of joy or grief, Even she by my free-giving’s mighty power was shaken seven times.”
Then, when he passed away, he appeared in the Tushita heaven, to enter in due time the womb of Maha-maya, and be born as Sâkyamuni.
(15) I take the name Sama from Beal’s revised version. He says in a note that the Sama Jataka, as well as the Vessantara, is represented in the Sanchi sculptures. But what the Sama Jataka was I do not yet know. But adopting this name, the two Chinese characters in the text should be translated “the change into Sama.” Rémusat gives for them, “la transformation en eclair;” Beal, in his first version, “his appearance as a bright flash of light;” Giles, “as a flash of lightning.” Julien’s Methode does not give the phonetic value in Sanskrit of {.}.
(16) In an analysis of the number of times and the different forms in which Sâkyamuni had appeared in his Jataka births, given by Hardy (M. B., p. 100), it is said that he had appeared six times as an elephant; ten times as a deer; and four times as a horse.
(17) Chaitya is a general term designating all places and objects of religious worship which have a reference to ancient Buddhas, and including therefore Stupas and temples as well as sacred relics, pictures, statues, &c. It is defined as “a fane,” “a place for worship and presenting offerings.” Eitel, p. 141. The hill referred to is the sacred hill of Mihintale, about eight miles due east of the Bo tree;—Davids’ Buddhism, pp. 230, 231.
(18) Eitel says (p. 31): “A famous ascetic, the founder of a school, which flourished in Ceylon, A.D. 400.” But Fâ-Hien gives no intimation of Dharma-gupta’s founding a school.