[1] If an orthodox Brāhman is asked to describe his religion, he calls it Ārya-dharma, that is, the system of doctrines and duties held and practised by the Āryas. He never thinks of calling it by the name of any special founder or leader. Be it noted, however, that Dharma implies more than a mere religious creed. It is a far more comprehensive term than our word "religion."
[2] In many images of the Buddha he is represented with the sacred thread over the left shoulder and under the right arm, according to orthodox Brāhmanical usage.
[3] Since the Buddha became absolutely extinct, and since his system recognised no Supreme Soul of the Universe, there remained nothing for his followers to venerate except his memory. The mass of his converts, however, did not long rest satisfied with enshrining him in their minds. First they made pilgrimages to the Bodhi-tree, or "Tree of Knowledge," at Gayā, under which their great teacher obtained supreme wisdom. There they erected tumuli, or graves (variously called dagobas, chaityas, and stūpas), over his relics, and worshipped, these. Then adoration was paid to his foot-prints, and to the wheel or symbol of the Buddhist law. Finally, images of his person in different attitudes (to be described subsequently) were multiplied everywhere. Temples, at first, were unknown. There were rooms, or places of meeting, for Buddhist congregations to hear preaching; but it was not till a later period that these were used to enshrine images and relics. A vast period of development separates the original Sangha-griha from such a temple as that erected over the eye-tooth of Buddha, at Kandy, in Ceylon, which is a costly edifice, containing images and a library, as well as the far-famed relic shrine behind thick iron bars.
[4] The expression, Jainism, corresponds to Vaishnavism and S′aivism just as the term Jaina does to Vaishnava or S′aiva. Of course consistency would require the substitution of Bauddhism and Bauddha for Buddhism and Buddhist, but I fear the latter expressions are too firmly established to admit of alteration.
[5] There is one place in India where the growth of Vaishnavism out of Buddhism, and their near relationship, are conspicuously demonstrated. I mean Buddha-gayā, with the neighbouring Vishnu temple of the city of Gayā.
[6] In the Caves of Ellora, Brāhmanism, Buddhism, and Jainism, may be seen in juxtaposition, proving that at one period, at least, they existed together, and were mutually tolerant of each other.
[7] Their names at full are:—1. Rishabha; 2. Ajita; 3. Sambhava; 4. Abhinandana; 5. Sumati; 6. Padma-prabha; 7. Supārs′va; 8. Chandra-prabha; 9. Pushpa-danta; 10. S′ītala; 11. S′reyas; 12. Vāsupūjya; 13. Vimala; 14. Ananta; 15. Dharma; 16. S′ānti; 17. Kunthu; 18. Ara; 19. Malli; 20. Suivrata; 21. Nimi; 22. Nemi; 23. Pārs′vanātha; 24. Mahāvīra, or Vardhamāna. The first of these lived 8,400,000 years, and attained a stature equal to 500 bows' length. The age and stature of the second was something less. The twenty-third lived a hundred years, and was little taller than an ordinary man. The twenty-fourth lived only forty years, and was formed like a man of the present day. The Buddhists hold that their Buddha Gautama was much above the usual height.
[8] When Buddhism merged in Vaishnavism, its symbol of a wheel (chakra) was adopted by the worshippers of Vishnu.
[9] The word Tīrtha may mean a sacred ford or crossing-place on the bank of a river, or it may mean a holy man or teacher.
[10] This is by some interpreted to mean—Reverence to the creative energy inherent in the universe.