^{page 139 note 1} Prabâpâla Bodhisatwa, J., iii, 487.

^{page 142 note 1} Vid. Lalita Vietara, Cap. iii, and Man. of B., p. 127.

^{page 155 note 1} Kalika. Introd. to J. B., p. 386.

^{page 156 note 1} Nandâ and Nandabalâ. Introd. to J. B., p. 386.

^{page 165 note 1} Jin Jo Ŕishi, t. Kehântirichi. Vid. Jul ii, 133.

^{page 167 note 1} Perhaps the translation might be “The dragon was consumed with grief at finding no ground (of attack, i. e., no means for attack).”

^{page 168 note 1} Vid. the act of Káśyapa, Jul. ii, 483, 484.

^{page 169 note 1} Is this the Adttapariyá Sútra. M. B. 191

^{page 178 note 1} Lókávátára Sútra.

^{page 181 note 1} Adjitavatí; vid. Jul., sub voce.

^{page 191 note 1} The fire skandha (Chinese “wan”) are: 1. Rúpa, organized body. 2. Véidana, sensation. 3. Śanyá, perception. 4. Sanskára, discrimination. 5. Vijnána, consciousness.

^{page 194 note 1} Khakkaram

^{page 200 note 1} Ghanta, a bell. Vid. this legend, Jul., iii, 34.

^{page 200 note 2} Vid. Jul., iii, 24.

^{page 201 note 1} This legend is evidently connected with that recorded in Burnouf (J. B. 378), P 2

^{page 202 note 1} Viz, of Nátábhatiká

^{page 203 note 1} If the expression used refers to the whiteness of the River Śwétí or Śubhavastu (the white river), then the text would be “the appearance of the river” —referring to its rising a foot, owing to the massacres. Vid. the Commentary, and compare Jul., ii, 197.

^{page 206 note 1} Probably the Madhyânta Vibhanigba Câstra. Vid. Jul., ii, 269.

^{page 206 note 2} Obs. that in the work we are translating, this Bódhisattwa, is always called Tien-thsin, i. e., “The friend of Dévas,” and not Chi-thsin, “The friend of the age.” Vid. Jul., iii, 499.

^{page 206 note 3} The “Ling-Yen” Sutra explains “Cho-ti Pusah” as a Bódhisaltwa, who understands or perceives the lands of one hundred Buddhas. Jul. (1), Vol. ii., p. 15.

^{page 207 note 1} This legend is somewhat differently related in Jnl., ii, 273, 274. It proves at any rate that Tien-thsin (the friend of Déyas) is Vasubandhu (the friend of men).

^{page 208 note 1} Vid. this phrase explained, Jul., ii, lxv.

^{page 209 note 1} There are some particulars relative to Jina Bódhisattwa in Jul., iii, 105,153. The story about the elephants in the latter reference, may have some connection with the legend of the text. Obs. The translation of the latter portion of the commentary is only a substance of what is said. There is a difficulty in one word of the original, which is a corruption or a misprint, and throws the translation out.

^{page 209 note 2} Is this “Vidyâ mâtra siddhi tridaça çâstra kârikâ.” Jul., iii, 503?

^{page 210 note 1} M. Julien, in translating the legend (Hi, 115), has rendered this part thus: “He recited these magical prayers over a grain of mustard seed, which he used (et s'en servit) to knock at the rock.” I have ventured to render it in another way: “He recited these prayers even to a grain of mustard,” i. e., to such a nicety that he did not mistake so much as a grain of seed; or, as we say sometimes, “he recited so and so to an azimuth,” i. e., perfectly.

This legend will be found in extension in Julien(ut suprá.)

I would suggest, with diffidence, that the usual explanation of the passage εαν εχζτε πιστιν ωç κóκκον χιναπεωç (Matt, xvii, 20) as signifying the “least faith” is not so apposite to the sense of the passage, as if it were explained in accordance with the above, as denoting “perfecting faith,”—“faith to a mustard seed.”

^{page 211 note 1} This legend is differently related, Jul., ii, 435. According to that account the discussion took place in the Ghanta Sangharáma, in Pâtâlipouttra (Pauta.) Vid. as above.

^{page 211 note 2} On the use of red copper for this purpose, rid. Jul., ii, 178.

^{page 215 note 1} A.D. 650. This would make Buddha's birth about 850 B.C.