Notes

   (1) The name is still remaining in Samkassam, a village forty-five
   miles northwest of Canouge, lat. 27d 3s N., lon. 79d 50s E.

(2) The heaven of Indra or Sakya, meaning “the heaven of thirty-three classes,” a name which has been explained both historically and mythologically.  “The description of it,” says Eitel, p. 148, “tallies in all respects with the Svarga of Brahmanic mythology.  It is situated between the four peaks of the Meru, and consists of thirty-two cities of devas, eight one each of the four corners of the mountain.  Indra’s capital of Bellevue is in the centre.  There he is enthroned, with a thousand heads and a thousand eyes, and four arms grasping the vajra, with his wife and 119,000 concubines.  There he receives the monthly reports of the four Maharajas, concerning the progress of good and evil in the world,” &c. &c.

(3) Buddha’s mother, Maya and Mahamaya, the mater immaculata of the Buddhists, died seven days after his birth.  Eitel says, “Reborn in Tushita, she was visited there by her son and converted.”  The Tushita heaven was a more likely place to find her than the Trayastrimsas; but was the former a part of the latter?  Hardy gives a long account of Buddha’s visit to the Trayastrimsas (M.  B., pp. 298-302), which he calls Tawutisa, and speaks of his mother (Matru) in it, who had now become a deva by the changing of her sex.

   (4) Compare the account of the Arhat’s conveyance of the artist to
   the Tushita heaven in chap. v.  The first expression here is more
   comprehensive.

(5) Anuruddha was a first cousin of Sakyamuni, being the son of his uncle Amritodana.  He is often mentioned in the account we have of Buddha’s last moments.  His special gift was the divyachakshus or “heavenly eye,” the first of the six abhijnas or “supernatural talents,” the faculty of comprehending in one instantaneous view, or by intuition, all beings in all worlds.  “He could see,” says Hardy, M. B., p. 232, “all things in 100,000 sakvalas as plainly as a mustard seed held in the hand.”

(6) Eitel gives the name Utpala with the same Chinese phonetisation as in the text, but not as the name of any bhikshuni.  The Sanskrit word, however, is explained by “blue lotus flowers;” and Hsuan-chwang calls her the nun “Lotus-flower colour ({.} {.} {.});”—­the same as Hardy’s Upulwan and Uppalawarna.

(7) Perhaps we should read here “to see Buddha,” and then ascribe the transformation to the nun herself.  It depends on the punctuation which view we adopt; and in the structure of the passage, there is nothing to indicate that the stop should be made before or after “Buddha.”  And the one view is as reasonable, or rather as unreasonable, as the other.

(8) “A holy king who turns the wheel;” that is, the military conqueror and monarch of the whole or part of a universe.  “The