[219] Isipatana, the hermitage in the Deer-forest close to Benares. See above, p. 91. [220] Tathāgato Sammāsambuddho. [221] So called from his action on this occasion. See above, pp. 72, 73. [222] That is, became free from the delusion of soul, from doubt, and from belief in the efficacy of rites and ceremonies. “Buddhism,” pp. 95, 108. [223] See above p. 89. [224] Upāsakas; that is, those who have taken the Three Refuges and the vow to keep the Five Commandments (“Buddhism,” pp. 139, 160). [225] Tiṇṇo, crossed the ocean of transmigration. [226] That is, the Four Paths, the Four Fruits thereof, Nirvāna, and the Scriptures (or the Truth, Dhamma). [227] The celebrated verse here referred to has been found inscribed several times in the ruins of the great Dāgaba at Isipatana, and facsimiles are given in Cunningham’s Archæological Reports, plate xxxiv. vol. i. p. 123. The text is given by Burnouf in the Lotus de la Bonne Loi, p. 523; and in the Mahā Vagga, pp. 40, 41. See also Hardy’s Manual, p. 196. [228] Their then teacher. [229] Or perhaps, “He formed the Corporation of the Disciples,” that is, the Order of Mendicants. [230] See above, p. 105. The Dhammapada Commentary, p. 334, has a different account of the miracle performed on this occasion. It says he made a jewelled terrace (ratana-caŋkamaŋ) in the sky, and walking up and down in it, preached the Faith (Dhammaŋ). [231] Mahā Sammata, the first king among men. [232] Dhammapāla Jātaka. [233] See above, p. 89. [234] Canda-kinnara Jātaka. [235] Mahādhammapāla Jātaka. See above, p. 126. [236] This formula has been constantly found in rock inscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits. [237] Apaṇṇaka Jātaka. [238] Literally, sat down on one side, avoiding the six improper ways of doing so. [239] A famous haunt of lions in the Himālaya Mountains. [240] Trust in the Buddha, in the Order, and in the Truth, which are the ’Three Gems.’ [241] This last quotation is from Dhammapada, verses 188-192. [242] See above, pp. 54-58, for an explanation of this. [243] A gloss repeats these descriptions at somewhat greater length. [244] That is, I think, between the persons in the story on the one hand, and the Buddha and his contemporaries on the other: not, as Childers says (under _anusandhi_), between the story and the maxim.