and Uddaka
in Magadha.]

[Footnote 318: The following account is based on Maj. Nik. suttas 85 and
26. Compare the beginning of the Mahavagga of the Vinaya.]

[Footnote 319: Maj. Nik. 12. See too Dig. Nik. 8.]

[Footnote 320: If this discourse is regarded as giving in substance
Gotama's own version of his experiences, it need not be supposed to mean
much more than that his good angel (in European language) bade him not
take his own life. But the argument represented as appealing to him was
that if spirits sustained him with supernatural nourishment, entire
abstinence from food would be a useless pretence.]

[Footnote 321: The remarkable figures known as "fasting Buddhas" in
Lahore Museum and elsewhere represent Gotama in this condition and show
very plainly the falling in of the belly.]

[Footnote 322: Asava. The word appears to mean literally an intoxicating
essence. See _e.g._ Vinaya, vol. IV. p. 110 (Rhys Davids and Oldenburg's
ed.). Cf. the use of the word in Sanskrit.]

[Footnote 323: Naparam itthattayati. Itthattam is a substantive formed
from ittham thus. It was at this time too that he thought out the chain
of causation.]

[Footnote 324: Tradition states that it was on this occasion that he
uttered the well-known stanzas now found in the Dhammapada 154-5 (cf.
Theragatha 183) in which he exults in having, after long search in
repeated births, found the maker of the house. "Now, O maker of the
house thou art seen: no more shalt thou make a house." The lines which
follow are hard to translate. The ridge-pole of the house has been
destroyed (visankhitam more literally de-com-posed) and so the mind
passes beyond the sankharas (visankharagatam). The play of words in
visankhitam and visankhara can hardly be rendered in English.]

[Footnote 325: As Rhys Davids observes, this expression means "to found
the Kingdom of Righteousness" but the metaphor is to make the wheels of
the chariot of righteousness move unopposed over all the Earth.]

[Footnote 326: At the modern Sarnath.]

[Footnote 327: It is from this point that he begins to use this title in
speaking of himself.]

[Footnote 328: Similar heavenly messages were often received by
Christian mystics and were probably true as subjective experiences. Thus
Suso was visited one Whitsunday by a heavenly messenger who bade him
cease his mortifications.]

[Footnote 329: It is the Pipal tree or Ficus religiosa, as is mentioned
in the Digha Nikaya, XIV. 30, not t