Chapter 1 - Country of Shi-lo-fu-shi-ti (Shravasti)

Note: Śrāvastī (or, Dharmapaṭṭana) in Uttara (Northern) Kośala has been identified with a great ruined city on the south bank of the Rāptī called Sāhet Māhet, about 58 miles north of Ayodhyā.^[1]

The kingdom of śrāvastī (Shi-lo-fu-shi-ti) is about 6000 li in circuit. The chief town is desert and ruined. There is no record as to its exact limits (area). The ruins of the walls encompassing the royal precincts^[2] give a circuit of about 20 li. Though mostly in ruins, still there are a few inhabitants. Cereals grow in great abundance; the climate is soft and agreeable, the manners of the people are honest and pure. They apply themselves to learning, and love religion (merit). There are several hundreds of saṅghārāmas, mostly in ruin, with very few religious followers, who study the books of the Saṃmatīya (Ching-liang-pu) school. There are 100 Deva temples with very many heretics. When Tathāgata was in the world, this was the capital of the country governed by Prasenajita-rāja (Po-lo-si-na-chi-to-wang).^[3]

Within the old precincts of the royal city are some ancient foundations; these are the remains of the palace of King Shing-kwan (Prasenajita).

From this not far to the east is a ruinous foundation, above which is built a small stūpa; these ruins represent the Great Hall of the Law,^[4] which King Prasenajita built for Buddha.

By the side of this hall, not far from it, above the ruins a stūpa is built. This is where stood the vihāra which King Prasenajita built for Prajāpatī^[5] Bhikṣunī, the maternal aunt of Buddha.

Still east of this is a stūpa to record the site of the house of Sudatta^[6] (Shen-shi).

By the side of the house of Sudatta is a great stūpa. This is the place where the Aṅgulimālya (Yang-kiu-li-mo-lo) gave up his heresy. The Aṅgulimālyas^[7] are the unlucky caste (the criminals) of Srāvastī. They kill everything that lives, and maddening themselves, they murder men in the towns and country, and make chaplets for the head of their fingers. The man in question wished to kill his mother to complete the number of fingers, when the Lord of the World (Buddha), moved by pity, went to him to convert him. Beholding the Lord from far, the Aṅgulimālya rejoicing said, "Now I shall be born in heaven; our former teacher declared that whoever injures a Buddha or kills his mother, ought to be born in the Brahmā heaven."

Addressing his mother, he said, "Old woman! I will leave you for a time till I have killed that great Shaman." Then taking a knife, he went to attack the Lord. On this Tathāgata stepped slowly as he went, whilst the Aṅgulimālya rushed at him without slacking his pace.

The Lord of the World addressing him said, "Why do you persevere in your evil purpose and give up the better feelings of your nature and foster the source of evil?" The Aṅgulimālya, hearing these words, understood the wickedness of his conduct, and on that paid reverence to Buddha, and sought permission to enter the law (i.e., the religious profession of Buddha), and having persevered with diligence in his religious progress, he obtained the fruit of an Arhat.

To the south of the city 5 or 6 li is the Jetavana.^[8] This is where Anāthapiṇdada (Ki-ku-to) (otherwise called) Sudatta, the chief minister of Prasenajita-rāja, built for Buddha a vihāra. There was a saṅghārāma here formerly, but now all is in ruins (desert).

On the left and right of the eastern gate has been built a pillar about 70 feet high; on the left-hand pillar is engraved on the base a wheel;^[9] on the right-hand pillar the figure of an ox is on the top. Both columns were erected by Aśoka-rāja. The residences (of the priests) are wholly destroyed; the foundations only remain, with the exception of one solitary brick building, which stands alone in the midst of the ruins, and contains an image of Buddha.

Formerly, when Tathāgata ascended into the Trāyastriṃśas heaven to preach for the benefit of his mother, Prasenajita-rāja, having heard that the king Udāyana had caused a sandal-wood figure of Buddha to be carved, also caused this image to be made.

The nobleman Sudatta was a man of "humanity" and talent. He had amassed great wealth, and was liberal in its distribution. He succoured the needy and destitute, and had compassion on the orphan and helped the aged. During his lifetime they called him Anāthapiṇdada (Ki-ku-to—friend of the orphan) on account of his virtue. He, bearing of the religious merit of Buddha, conceived a deep reverence for him, and vowed to build a vihāra for him. He therefore asked Buddha to condescend to come to receive it. The Lord of the World commanded śāriputra (She-li-tseu) to accompany him and aid by his counsel. Considering the garden of Jeta (Shi-to-yuen), the prince, to be a proper site on account of its pleasant and upland position, they agreed to go to the prince to make known the circumstances of the case. The prince in a jeering way said, "If you can cover the ground with gold (pieces) I will sell it (you can buy it)."

Sudatta, hearing it, was rejoiced. He immediately opened his treasuries, with a view to comply with the agreement, and cover the ground. There was yet a little space not filled.^[10] The prince asked him to desist, but he said, "The field of Buddha is true;^[11] I must plant good seed in it." Then on the vacant spot of ground^[12] he raised a vihāra.

The Lord of the World forthwith addressed ānanda and said, "The ground of the garden is what Sudatta has bought; the trees are given by Jeta. Both of them, similarly minded, have acquired the utmost merit. From this time forth let the place be called the grove of Jeta (Shi-to) and the garden of Anāthapiṇḍada (Ki-ku-to).

To the north-east of the garden of Anāthapiṇḍada (Ki-ku-to) is a stūpa. This is the place where Tathāgata washed with water the sick Bhikṣu. Formerly. when Buddha was in the world, there was a sick Bhikṣu (Pi-tsu), who, cherishing his sorrow, lived apart by himself in a solitary place. The Lord of the World seeing him, inquired, "What is your affliction, living thus by yourself?" He answered, "My natural disposition being a careless one and an idle one, I had no patience to look on a man sick (to attend on the sick),^[13] and now when I am entangled in sickness there is nobody to look on me (attend to me)." Tathāgata, moved with pity thereat, addressed him and said, "My son! I will look on you!" and then touching him, as he bent down, with his hand, lo! the sickness was immediately healed; then leading him forth to the outside of the door, he spread a fresh mat for him and himself, washed his body and changed his clothes for new ones.

Then Buddha addressed the Bhikṣu, "From this time be diligent and exert yourself." Hearing this, he repented of his idleness, was moved by gratitude, and, filled with joy, he followed him.

To the north-west of the garden of Anāthapiṇḍada is a little stūpa. This is the place where Mudgalaputra (Mo-te-kia-lo-tseu) vainly exerted his spiritual power in order to lift the girdle (sash) of śāriputra (She-li-tseu). Formerly, when Buddha was residing near the lake Wu-jeh-no,^[14] in the midst of an assembly of men and Devas, only śāriputra (She-li-tseu) was absent (had not time to join the assembly) Then Buddha summoned Mudgalaputra, and bade him go and command him to attend. Mudgalaputra accordingly went.

śāriputra was at the time engaged in repairing his religious vestments. Mudgalaputra addressing him said, "The Lord, who is now dwelling beside the Anavatapta lake, has ordered me to summon you."

śāriputra said, "Wait a minute, till I have finished repairing my garment, and then I will go with you." Mudgalaputra said, "If you do not come quickly, I will exert my spiritual power, and carry both you and your house to the great assembly."

Then śāriputra, loosing his sash, threw it on the ground and said, "If you can lift this sash, then perhaps my body will move (or, then I will start)." Mudgalaputra exerted all his spiritual power to raise the sash, yet it moved not. Then the earth trembled in consequence. On returning by his spiritual power of locomotion to the place where Buddha was, he found śāriputra already arrived and sitting in the assembly. Mudgalaputra sighing said, "Now then I have learned that the power of working miracles is not equal to the power of wisdom."^[15]

Not far from the stūpa just named is a well. Tathāgata, when in the world, drew from this well for his personal use. By the side of it is a stūpa which was built by Aśoka-rāja; in it are some śarīras^[16] of Tathāgata; here also are spots where there are traces of walking to and fro and preaching the law. To commemorate both these circumstances, (the king) erected a pillar and built the stūpa. A mysterious sense of awe surrounds the precincts of the place; many miracles are manifested also. Sometimes heavenly music is heard, at other times divine odours are perceived. The lucky (happy) presages (or, the omens that indicate religious merit) would be difficult to recount in full.

Not far behind the saṅghārāma (of Anāthapiṇḍada) is the place where the Brahmachārins killed a courtesan, in order to lay the charge of murdering her on Buddha (in order to slander him). Now Tathāgata was possessed of the tenfold powers,^[17] without fear,^[18] perfectly wise, honoured by men and Devas,^[19] reverenced by saints and sages; then the heretics consulting together said, "We must devise some evil about him, that we may slander him before the congregation." Accordingly they allured and bribed this courtesan to come, as it were, to hear Buddha preach, and then, the congregation having knowledge of the fact of her presence, they (the heretics) took her and secretly killed her and buried her body beside a tree, and then, pretending to be affected with resentment, they acquainted the king (with the fact of the woman's death). The king ordered search to be made, and the body was found in the Jetavana. Then the heretics with a loud voice said, "This great śramaṇa Gautama^[20] is ever preaching about moral duty and about patience (forbearance), but now having had secret correspondence with this woman, he has killed her so as to stop her mouth; but now, in the presence of adultery and murder, what room is there for morality and continence?" The Devas then in the sky joined together their voices and chanted, "This is a slander of the infamous heretics."

To the east of the saṅghārāma 100 paces or so is a large and deep ditch; this is where Devadatta,^[21] having plotted to kill Buddha with some poisonous medicine, fell down into hell. Devadatta was the son of Dronodana-rāja (Ho-wang). Having applied himself for twelve years with earnestness, he was able to recite 80,000 (verses) from the treasury of the law. Afterwards, prompted by covetousness, he wished to acquire the divine (supernatural) faculties. Associating himself with evil companions, they consulted together, and he spake thus: "I possess thirty marks (of a Buddha), not much less than Buddha himself; a great company of followers surround me; in what respect do I differ from Tathāgata?" Having thought thus, he forthwith tried to put a stumbling-block in the way of the disciples, but śāriputra and Mudgalaputra, obedient to Buddha's behest, and endowed with the spiritual power of Buddha himself, preached the law exhorting the disciples to re-union. Then Devadatta, not giving up his evil designs, wickedly placed some poison under his nails, designing to kill Buddha when he was paying him homage. For the purpose of executing this design he came from a long distance to this spot, but the earth opening, he went down alive into hell.

To the south of this again there is a great ditch, where Kukālī^[22] the Bhikṣunī slandered Tathāgata, and went down alive into hell.

To the south of the Kukālī ditch about 800 paces is a large and deep ditch. Chanścha,^[23] the daughter of a Brāhmaṇ, calumniated Tathāgata, and here went down alive into hell. Buddha was preaching, for the sake of Devas and men, the excellent doctrines of the law, when a female follower of the heretics, seeing from afar the Lord of the World surrounded by a great congregation who venerated and reverenced him, thought thus with herself, "I will this very day destroy the good name of this Gautama, in order that my teacher may alone enjoy a wide reputation." Then tying a piece of wood next her person, she went to the garden of Anāthapiṇḍada, and in the midst of the great congregation she cried with a loud voice and said, "This preacher of yours has had private intercourse with me, and I bear his child in my womb, the offspring of the śākya tribe." The heretics all believed it, but the prudent knew it was a slander. At this time, śakra, the king of Devas, wishing to dissipate all doubt about the matter, took the form of a white rat, and nibbled through the bandage that fastened the (wooden) pillow to her person. Having done so, it fell down to the ground with a great noise, which startled the assembly. Then the people, witnessing this event, were filled with increased joy; and one in the crowd picking up the wooden bolster, held it up and showed it to the woman, saying, "Is this your child, thou bad one?" Then the earth opened or itself, and she went down whole into the lowest hell of Avīchi, and received her due punishment.

These three ditches^[24] are unfathomable in their depth; when the floods of summer and autumn fill all the lakes and ponds with water, these deep caverns show no signs of the water standing in them.

East of the saṅghārāma 60 or 70 paces is a vihāra about 60 feet high. There is in it a figure of Buddha looking to the east in a sitting posture. When Tathāgata was in the world in old days, he discussed here with the heretics. Farther east is a Deva temple of equal size with the vihāra. When the sun is rising, the Deva temple does not cast its shade on the vihāra, but when it is setting, the vihāra obscures the Deva temple.

Three or four li to the east of the vihāra "which covers with its shadow" is a stūpa. This is where śāriputra discussed with the heretics. When Sudatta first bought the garden of the Prince Jeta for the purpose of building a vihāra for Buddha, then śāriputra accompanied the nobleman to inspect and assist the plan. On this occasion six masters of the heretics sought to deprive him of his spiritual power. śāriputra, as occasion offered, brought them to reason and subdued them. There is a vihāra by the side, in front of which is built a stūpa; this is where Tathāgata defeated the heretics and acceded to the request of Viśākhā.^[25]

On the south of the stūpa erected on the spot where Buddha acceded to Viśākhā's request is the place where Virūḍhaka-rāja,^[26] having raised an army to destroy the family of the śākyas, on seeing Buddha dispersed his soldiers. After King Virūḍhaka had succeeded to the throne, stirred up to hatred by his former disgrace, he equipped an army and moved forward with a great force. The summer heat being ended and everything arranged, he commanded an advance. At this time a Bhikṣu, having heard of it, told Buddha; on this the Lord of the World was sitting beneath a withered tree; Virūḍhaka-rāja, seeing him thus seated, some way off alighted from his chariot and paid him reverence, then as he stood up he said, "There are plenty of green and umbrageous trees; why do you not sit beneath one of these, instead of under this withered one with dried leaves, where you walk and sit?" The Lord said, "My honourable tribe is like branches and leaves; these being about to perish, what shade can there be for one belonging to it?" The king said, "The Lord of the World by his honourable regard for his family is able to turn my chariot." Then looking at him with emotion, he disbanded his army and returned to his country.

By the side of this place is a stūpa; this is the spot where the śākya maidens were slaughtered. Virūḍhaka-rāja having destroyed the śākyas, in celebration of his victory, took 500 of the śākya maidens for his harem. The girls, filled with hatred and rage, said they would never obey the king, and reviled the king and his household. The king, hearing of it, was filled with rage, and ordered them all to be slaughtered. Then the officers, obedient to the king's orders, cut off their hands and feet, and cast them into a ditch. Then all the śākya maidens, nursing their grief, invoked Buddha. The Lord by his sacred power of insight having beheld their pain and agony, bade a Bhikṣu take his garment and go to preach the most profound doctrine to the śākya girls, viz., on the bonds of the five desires, the misery of transmigration in the evil ways, the pain of separation between loved ones, and the long period (distance) of birth and death. Then the śākya maidens, having heard the instructions of Buddha, put away the defilement of sense, removed all pollutions, and obtained the purity of the eyes of the law; then they died and were all born in heaven. Then śakra, king of Devas, taking the form of a Brāhman, collected their bones and burnt them. Men of succeeding years have kept this record.

By the side of the stūpa commemorating the slaughter of the śākyas, and not far from it, is a great lake which has dried up. This is where Virūḍhaka-rāja went down bodily into hell. The world-honoured one having seen the śākya maidens, went back to the Jetavana, and there told the Bhikṣus, "Now is King Virūdhaka's end come; after seven days' interval a fire will come forth to burn up the king" The king hearing the prediction, was very frightened and alarmed. On the seventh day he was rejoiced that no harm had come, and in order to gratify himself he ordered the women of his palace to go to the lake, and there he sported with them on its shores, strolling here and there with music and drinking. Still, however, he feared lest fire should brust out. Suddenly, whilst he was on the pure waters of the lake, the waves divided, and flames burst forth and consumed the little boat in which he was, and the king himself went down bodily into the lowest hell, there to suffer torments.

To the north-west of the saṅghārāma 3 or 4 li, we come to the forest of Obtaining-Sight (āptanetravana?) where are vestiges of Tathāgata, who walked here for exercise, and the place where various holy persons have engaged in profound meditation. In all these places they have erected posts with inscriptions or else stūpas.

Formerly there was in this country a band of 500 robbers, who roamed about through the towns and villages and pillaged the border of the country. Prasenajita-rāja having seized them all, caused their eyes to be put out and abandoned them in the midst of a dark forest. The robbers, racked with pain, sought compassion as they invoked Buddha. At this time Tathāgata was in the vihāra of the Jetavana, and hearing their piteous cries (i.e., by his spiritual power), he was moved to compassion, and caused a soft wind to blow gently from the Snowy Mountains, and bring with it some medicinal (leaves?) which filled up the cavity of their eye-sockets. They immediately recovered their sight, and lo! the Lord of the World was standing before them. Arriving at the heart of wisdom, they rejoiced and worshipped. Fixing their walking-staves in the ground, they departed. This was how they took root and grew.

To the north-west of the capital 16 li or so, there is an old town. In the Bhadra-kalpa when men lived to 20,000 years, this was the town in which Kāśyapa Buddha was born. To the south of the town there is a stūpa. This is the place where he first met his father after arriving at enlightenment.

To the north of the town is a stūpa, which contains relics of the entire body^[27] of Kāśyapa Buddha. Both these were built by Aśoka-rāja. From this point going south-east 500 li or so, we come to the country of Kie-pi-lo-fa-sse-ti (Kapilavastu).

Footnotes and references:

[1]:

The town of śrāvastī, also called Dharmapaṭṭana (Trikāṇḍaśesha, ii. 1, 13), in Uttara (Northern) Kośala, has been identified by Cunningham with a great ruined city on the south bank of the Rāptī called Sāhet Māhet, about 58 miles north of Ayodhyā. As Hiuen Tsiang gives the bearing north-east, and the distance about 5OO li, he evidently did not travel by the shortest route. Fa-hian (chap. xx.), on the contrary, gives the distance eight yojanas, and the bearing (corrected) due north, both of which are correct. For a full account of Sāhet Māhet see Cunningham, Arch. Survey of Ind., vol. i. p. 331 ff.; see also J.R. As. S., vol. v. pp. 122 ff. It figures also in Brahmanical literature, in which it is said to have been founded by śrāvasta, the son of śrāva and grandson of Yuvanāśva. Harivaṃśa, 670; Vishṇ. Pur., vol. iii. p. 263; Hall's Vāsavadattā, Int. p. 53; Mahābhār., iii 12518; Pāṇini, iv. 2, 97; Bhāgav. Pur., ix. 6, 21. With respect, however, to the date of Vikramāditya of śrāvastī Cunningham seems to be misled by the statement of Hiuen Tsiang (ante, p. 106) that he lived in the middle of the thousand years after Buddha, as though this meant 500 A.B., whereas it means, as stated before, in the middle of the thousand years which succeeded the 500 years after Buddha, in the middle of the "period of images," in fact. See also Burnouf, Introd., pp. 20 f., 150, 209, 280; Lassen, Ind. Alt., vol. iii. pp. 200 f.; Vassilief, pp. 38, 75, 188, 218.

[2]:

Julien translates here and elsewhere kung shing by palace, but it should be "the royal precincts," or the portion of the city in which the royal palace stood, and which was defended by a surrounding wall. Cunningham is right therefore in his remarks on this point, p. 332, loc. cit.

[3]:

Prasenajit:—In the Aśoka Avadāna the following genealogy is given:—1. Bimbisāra (cir. B.C. 540-512). 2. Ajātaśatru, his son, 512. 3. Udayibhadra, his son, 480. 4. Muṇḍa, his son, 46. 5 Kākavaṇin, his son, 456. 6. Sahālin, his son. 7. Tulakuchi, his son. 8. Mahāmaṇḍala, his son, cir. 375. 9. Prasenajit, his son. 10. Nanda, his son. 11. Bindusāra, his son, 295. 12. Susīma, his son. Little dependence, however, can be placed on this genealogy, but it may be compared with the Singhalese and Brahmanical lists, J. As. S. Ben., vol vi. p. 714; Asiat. Res., vol. v. p. 286; Lassen, Ind. Alt., vol. i. pp. 859, xxxviii., vol. ii. pp. 71, 222, 1207; Burnouf, Intr., pp. 128, 320; Burgess, Archaeol. Surv. W. India, Rep., vol. v. p. 43, and Cave Temples, pp. 24 f. On Prasenajit, see Köppen, Die Rel. d. Bud., vol. i. pp. 98, 113, 495, 507; Vishṇ. Pur., vol. iv. p. 171; Mahābhār., ii. 332, iii. 11072, xii. 5924; Hariv., 709 f., 2054.

[4]:

The Saddharma Mahāśālā.

[5]:

Prajāpatī, formerly written, as a note tells us, Pajapati, with the meaning "lord of creatures;" it may be observed here that Hiuen Tsiang is the first to introduce the Sanskrit forms of proper names into the Chinese translations. Before him the Prākṛit, or provincial, forms are used; for example, in Fa-hian, instead of Po-lo-si-na-chi-to for Prasenajita, we have Po-sz-nih, corresponding with Pasenat or Pasenadi; instead of śrāvastī, we have She-wei for Sewet, etc. For further instances see Fo-sho-hing-tsun-king, p. 213, notes 1, 2.

[6]:

Sudatta, formerly written Su-ta. the same as Anāthapiṇḍada, "the friend of the orphan and destitute." For an account of his conversion and subsequent career, see Fo-sho-hing-tsan-king, p. 201, f.

[7]:

The Aṅgulimālyas were a sect founded by a converted brigand, who wore round his neck a string of fingers.

[8]:

Shi-to-lin, the garden of Jeta, the prince royal. For the sale of this garden to Sudatta (Shen-shi) and the circumstances attending it, see Fo-sho-hing tsan-king, p. 217. For a representation of the scene of the history, see Bharhut Stūpa, pl. lvii.

[9]:

Julien's translation of this passage is very confusing. He says, "On the top of the left-hand pillar is a dome (coupole); on the pinnacle (faite) of the right-hand pillar is sculptured the body of an elephant." But, in fact, the text says, "On the face (pedestal, "twan") of the left-hand pillar is the mark (figure) of a wheel (the symbol of dharma); on the top of the right-hand pillar is the form of an ox. This is in agreement with Fa-hian's account. The only doubt is whether "twan" may not mean "the top;" in that case the wheel would be on the top of the left-hand pillar, as Fa-hian says (chap. xx.)

[10]:

This incident of the broken promise is referred to by Aśvaghosha, Fo-sho-hing-tsan-king, p. 217. and seems to be the subject of the Bharhut sculpture, pl. xlv. fig. 9, where "the little space not filled" is represented, and the broken promise denoted by the broken surface of the ground. It would perhaps be too bold to suggest "chitu pādāsi-la" for the inscription, where "pādāsi" would be the aorist form of "pradā", and the meaning would be "taken or caught (la) in breaking what he gave." The tree certainly favours this identification; and the august figure by the side of Jeta would denote the "Lord of the World," or perhaps "the magistrate" or śāriputra.

[11]:

I.e., the system of Buddha is founded on truth; alluding to the wish of Jeta to annul the agreement.

[12]:

I.e., where there were no trees.

[13]:

This differs from Julien's version; he makes the fault of the Bhikshu to consist in neglecting his own sickness; but it seems rather to have been his former indifference to the sickness of others. For an incient somewhat like that in the text, see Sacred Books of the East, vol. xvii. p. 241.

[14]:

No feverish affliction, i.e., cool; antavatapta. See ante, vol. i. p. 11, note 28.

[15]:

Mudgalaputra excelled all the other disciples in miraculous power, śāriputra excelled in wisdom. Fo-sho-hing-tsan-king, ver. 1406.

[16]:

There is no mention of śāriputra in the text, as Julien translates; the two symbols, "she li" for "śarīra", misled him.

[17]:

Buddha was called Daśabala (shi-li) on account of the ten powers he possessed, for which see Burnouf, Lotus, p. 781, and Hardy, Manual of Buddhism, p. 394.

[18]:

Abhaya, an epithet given to every Buddha (Eitel, Handbook, s. v.)

[19]:

Devamanussapujitam.

[20]:

This is Buddha's gotra name, taken from the name probably of the Purohita of the śākyas. It is used in Northern books as a term of disrespect.

[21]:

Devadatta (Ti-po-ta-to) the cousin of Buddha, being the son of Dronodana, Buddha's uncle. He is also said to be his brother-in-law, being brother to Yaśodharu, Buddha's wife. He was tempted to aim at the first place in the Buddhist community, and when he failed in this he plotted to take the life of Buddha. (See Oldenberg, Buddha, p.160.)

[22]:

Kukālī (Kiu-kia-li-pi-tsu) also called Kokālī, interpreted "bad time. " She is also called Gopālī; she was a follower of Devadatta.

[23]:

For the history of this woman, called Chinchī (Chan-che) or Chinchīmanā, see Hardy, Manual of Buddhism, p. 275; also Fa-hian, chap, xx.

[24]:

These gulfs or ditches have all been identified by Cunningham. See Arch. Survey, vol. i. p. 342

[25]:

That is, accepted her offer to build a vihāra. For the history of Viśākhā, see Hardy, Man. of Budh., p. 220 seq.

[26]:

Virūḍhaka was the son of Prasenajit by a servant-woman of the śākyas. He had asked a wife of them, and they deceived him. See infra.

[27]:

The expression used here is the same as that employed by Fa-hian when speaking of the great Kāśyapa (chap. xxxiii.), whose "entire body" is preserved in the Cock's-foot Mountain near Buddha Gayā.