Mâra, the king of the world of desire. According to the Buddhist theogony he is the god of sensual love. He holds the world in sin. He was the enemy of Buddha, and endeavored in every way to defeat him. He is also described as the king of death.

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92

Footnote 92:

That is, the Brahman wearing the twice-born thread.

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93

Footnote 93:

The "eternal draught" or "sweet dew" of Ambrosia. This expression is constantly used in Buddhist writings. It corresponds with the Pali amatam, which Childers explains as the "drink of the gods."

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94

Footnote 94:

The condition of the highest Deva, according to Buddhism, does not exempt him from re-birth; subject to the calamities incident on such a renewal of life.

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95

Footnote 95:

This seems to mean that those who had not received benefit from the teaching of the four previous Buddhas, that even these were placable and well-disposed.

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96

The description here given of the peace and content prevailing in the world on the birth of Bodhisattva (and his name given to him in consequence) resembles the account of the golden age in classic authors.

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97

That is, raising his nose to look up at the sun.

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98

This description of the prince's hair seems to contradict the head arrangement of the figures of Buddha, unless the curls denote the shaven head of the recluse.

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99

Footnote 99:

The distance from the place of the interview with the ministers to the Vulture Peak would be, in a straight line, about 150 miles.

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100

Footnote 100:

The sense of the text and context appears to be this, that as there are those who drink the rain-clouds and yet are parched with thirst, so there are those who constantly practise religious duties and yet are still unblest.

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101

The dhyânas are the conditions of ecstasy, enjoyed by the inhabitants of the Brahmaloka heavens.

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102

The "fortunate tree," the tree "of good omen," the Bodhi tree.

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103

The six organs of sense.

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