[151] Vijesinha. [152] Lit. “like the fathom-light of the others, so the personal lustre of Mangala Buddha remained constantly pervading ten thousand worlds.” [153] _i.e._ the Pāramitās. [154] _i.e._ his last birth before attaining Buddhahood. [155] This name means “sharp-fanged.” [156] In approval of his act of faith. [157] Lit. “no grief as big as the tip of a hair.” [158] Viz. Gotama Bodhisatta. [159] When a good man is in difficulty, Indra is apprised of it by his marble throne becoming warm. [160] Lit. twelve or thirteen yojanas; a yojana is four leagues. [161] Used in the ecstatic meditation. [162] The Pali word for the capital of a column is gha_t_aka, “little pot.” [163] According to the gloss printed in the text it is a compound of milk, rice, honey, sugar and clarified butter. [164] Compare Jātaka No. 20 below. [165] Comp. pp. 19-20, verses 130-134. [166] See verse 125, above p. 19. [167] See verse 126, above p. 19. [168] In the four highest of the thirty-one spheres of existence the angels are unconscious, and the five worlds below these are called the Pure Abodes. [169] All the following verses down to verse 269 are quotations from the Cariyā-piṭaka. [170] The Saŋgas, of which there are five--lust, hate, ignorance, pride, and false doctrine. [171] The names are given in the text; the four Mahārājas, Sakka, Suyāma, Santusita, Paranimitta-vasavatti, and Mahā-Brahma. They are the archangels in the different heavenly seats in each world-system (Cakkavāla) of the Buddhist cosmogony. [172] In the seas surrounding each continent (Mahādīpa) there are five hundred islands. See Hardy’s Manual of Buddhism, p. 13. [173] _Majjhima-desa_, of which the commentator adds, “This is the country thus spoken of in the Vinaya,” quoting the passage at Mahāvagga, v. 13, 12, which gives the boundaries as follows: “To the E. the town Kajaŋgala, and beyond it Mahāsālā; to the S.E. the river Salalavatī; to the S. the town Setakaṇṇika; to the W. the brāhman town and district Thūṇa; and to the N. the Usīraddhaja Mountain.” These are different from the boundaries of the Madhya Desa of later Brahminical literature, on which see Lassen’s ‘Indische Alterthumskunde,’ vol. i. p. 119 (2nd edition). This sacred land was regarded as the centre of Jambudvīpa; that is, of the then known world--just as the Chinese talk of China as the Middle Country, and as other people have looked on their own capital as the navel or centre of the world, and on their world as the centre of the universe. [174] It is instructive to notice that in later accounts it is soberly related as actual fact that the Bodisat entered his mother’s womb as a white elephant: and the Incarnation scene is occasionally so represented in Buddhist sculptures. [175] I think this is the meaning of the passage, though Prof. Childers has a different rendering of the similar phrase at verse 104, where I would read “it” instead of “vegetation.” Compare Dāṭhāvaŋsa, i. 45.