not able to ask Buddha to
remain longer in this world.

Three or four li east from this place there is a tope commemorating the
following occurrence: A hundred years after the pari-nirvana of Buddha,
some Bhikshus of Vaisali went wrong in the matter of the disciplinary
rules in ten particulars, and appealed for their justification to what
they said were the words of Buddha. Hereupon the Arhats and Bhikshus
observant of the rules, to the number in all of seven hundred monks,
examined afresh and collated the collection of disciplinary books [5].
Subsequently men built at this place the tope in question, which is
still existing.

[Footnote 1: Ambapali, Amrapali, or Amradarika, "the guardian of the
Amra (probably the mango) tree," is famous in Buddhist annals. She was a
courtesan. She had been in many narakas or hells, was one hundred
thousand times a female beggar, and ten thousand times a prostitute; but
maintaining perfect continence during the period of Kasyana Buddha,
Sakyamuni's predecessor, she had been born a devi, and finally appeared
in earth under an Amra tree in Vaisali. There again she fell into her
old ways, and had a son by king Bimbisara; but she was won over by
Buddha to virtue and chastity, renounced the world, and attained to the
state of an Arhat.]

[Footnote 2: Thus Sakyamuni had been one of the thousand little boys who
floated in the box in the Ganges. How long back the former age was we
cannot tell. I suppose the tope of the two fathers who became Pratyeka
Buddhas had been built like the one commemorating the laying down of
weapons after Buddha had told his disciples of the strange events in the
past.]

[Footnote 3: Bhadra-kalpa, "the Kalpa of worthies or sages." "This,"
says Eitel, "is a designation for a Kalpa of stability, so-called
because one thousand Buddhas appear in the course of it. Our present
period is a Bhadra-kalpa, and four Buddhas have already appeared. It is
to last two hundred and thirty-six millions of years, but over one
hundred and fifty-one millions have already elapsed."]

[Footnote 4: "The king of demons." The name Mara is explained by "the
murderer," "the destroyer of virtue," and similar appellations. "He is,"
says Eitel, "the personification of lust, the god of love, sin, and
death, the arch-enemy of goodness, residing in the heaven Paranirmita
Vasavartin on the top of the Kamadhatu. He assumes different forms,
especially monstrous ones, to tempt or frighten the saint