O house-builder! I have seen (thee). Again a house thou canst not build for me. I have broken thy rafters, Thy central support is destroyed. To Nirvāna my mind has gone. I have arrived at the extinction of evil-desire. The figure of the house is found also in Manu (vi. 79-81); in the “Lalita Vistara” (p. 107 of Foucaux’s Gya Tcher Rol Pa); and in the Ādi Granth (Trumpp, pp. 215, 216, 471). The last passage is as follows:-- A storm of divine knowledge has come! The shutters of Delusion all are blown away--are there no longer; The posts of Double-mindedness are broken down; the ridge-pole of spiritual Blindness is shattered; The roof of Craving has fallen on the ground; the vessel of Folly has burst! [206] See above, p. 2. A similar explanation is here repeated in a gloss. [207] Literally for four _asaŋkheyyas_ and a hundred thousand _kalpas_. [208] Anekakoṭi-sata-sahassā samāpattiyo samāpajjanto. [209] Yamaka-pāṭihāriyaŋ; literally ‘twin-miracle.’ Comp. pp. 88, 193, of the text, and Mah. p. 107. I am not sure of the meaning of the expression. Bigandet, p. 93, has ‘performed a thousand wonders.’ Hardy, p. 181, omits the clause; and Beal omits the whole episode. A gloss here adds that the Buddha performed a similar miracle on three other occasions. [210] The monks whose duty it is to learn by heart, repeat, and commentate upon the seven books in the Abhidhamma Pitaka. See above, p. 78. [211] _Vimutti._ Perhaps the clause should be rendered: Realizing the sweet sense of salvation gained, and the Truth (Dhamma) may be used in contradistinction to Abhidharma of the rest of the Scriptures. [212] On these Ten Perfections, see above, pp. 15-18, and pp. 54-58. [213] Taṇhā, Aratī, and Ragā. [214] Dhammapada, verses 179, 180. [215] See “Buddhism,” pp. 108-110. [216] Ukkala to Majjhima-desa. The latter included all the Buddhist Holy Land from the modern Pātnā to Allahabād. See above, p. 61, note. [217] See above, p. 93. [218] We have here an interesting instance of the growth of legend to authenticate and add glory to local relics, of which other instances will be found in “Buddhism,” p. 195. The ancient form of this legend, as found here, must have arisen when the relics were still in Orissa. Both the Burmese and Ceylonese now claim to possess them. The former say that the two merchants were Burmese, and that the Dāgaba above referred to is the celebrated sanctuary of Shooay Dagob (Bigandet, p. 101, 2nd ed.). The latter say that the Dāgaba was in Orissa, and that the hair-relics were brought thence to Ceylon in 490 A.D., in the manner related in the Kesa Dhātu Vaŋsa, and referred to in the Mahā Vaŋsa. (See verses 43-56 of my edition of the 39th chap. of the M. V. in the J. R. A. S. 1875.) The legend in the text is found in an ancient inscription on the great bell at Rangoon (Hough’s version in the Asiatic Researches, vol. xvi.; comp. Hardy, M. B. p. 183; Beal, Rom. Leg.) p. 240.