[Footnote 380:  Dig.  Nik. 17 and Jataka 95.]

[Footnote 381:  It is said that this discipline was efficacious and that Channa became an Arhat.]

[Footnote 382:  It is difficult to find a translation of these words which is both accurate and natural in the mouth of a dying man.  The Pali text vayadhamma sankhara (transitory-by-nature are the Sankharas) is brief and simple but any correct and adequate rendering sounds metaphysical and is dramatically inappropriate.  Perhaps the rendering “All compound things must decompose” expresses the Buddha’s meaning best.  But the verbal antithesis between compound and decomposing is not in the original and though sankhara is etymologically the equivalent of confection or synthesis it hardly means what we call a compound thing as opposed to a simple thing.]

[Footnote 383:  The Buddha before his death had explained that the corpse of a Buddha should be treated like the corpse of a universal monarch.  It should be wrapped in layers of new cloth and laid in an iron vessel of oil.  Then it should be burnt and a Dagoba should be erected at four cross roads.]

[Footnote 384:  The Mallas had two capitals, Kusinara and Pava, corresponding to two subdivisions of the tribe.]

[Footnote 385:  Theragatha 557 ff.  Water to refresh tired and dusty feet is commonly offered to anyone who comes from a distance.]

[Footnote 386:  Mahavag.  VIII. 26.]

[Footnote 387:  E.g. Therigatha 133 ff.  It should also be remembered that orientals, particularly Chinese and Japanese, find Christ’s behaviour to his mother as related in the gospels very strange.]

[Footnote 388:  E.g. Roja, the Malta, in Mahavag.  VI. 36 and the account of the interview with the Five Monks in the Nidanakatha (Rhys Davids, Budd.  Birth Stories, p. 112).]

[Footnote 389:  E.g. Maj.  Nik. 36.]

[Footnote 390:  Dig.  Nik.  XVII. and V.]

[Footnote 391:  Maj.  Nik. 57.]

[Footnote 392:  Mahaparib.  Sutta, I. 61.]

[Footnote 393:  The earliest sources for these legends are the Mahavastu, the Sanskrit Vinayas (preserved in Chinese translations), the Lalita Vistara, the Introduction to the Jataka and the Buddha-carita.  For Burmese, Sinhalese, Tibetan and Chinese lives of the Buddha, see the works of Bigandet, Hardy, Rockhill and Schiefner, Wieger and Beal.  See also Foucher, Liste indienne des actes du Buddha and Hackin, Scenes de la Vie du Buddha d’apres des peintures tibetaines.]

[Footnote 394:  It was the full moon of the month Vaisakha.]

[Footnote 395:  The best known of the later biographies of the Buddha, such as the Lalita Vistara and the Buddha-carita of Asvaghosha stop short after the Enlightenment.]

[Footnote 396:  There are some curious coincidences of detail between the Buddha and Confucius.  Both disliked talking about prodigies (Analects.  V11. 20) Confucius concealed nothing from his disciples (ib. 23), just as the Buddha had no “closed fist,” but he would not discuss the condition of the dead (Anal. xi. 11), just as the Buddha held it unprofitable to discuss the fate of the saint after death.  Neither had any great opinion of the spirits worshipped in their respective countries.]