as probably a raised
garden planted with trees.]

[Footnote 354: Maj. Nik. 110.]

[Footnote 355: Dig. Nik. No. 2. Compare Jataka 150, which shows how much
variation was permitted in the words ascribed to the Buddha.]

[Footnote 356: Sam. Nik. XLII. 7.]

[Footnote 357: Mahaparinib-sutta, 6. 20. The monk Subhadda, in whose
mouth these words are put, was apparently not the person of the same
name who was the last convert made by the Buddha when dying.]

[Footnote 358: His personal name was Upatissa.]

[Footnote 359: This position was also held, previously no doubt, by
Sagata.]

[Footnote 360: Mahavag. X. 2. Compare the singular anecdote in VI. 22
where the Buddha quite unjustifiably suspects a Doctor of making an
indelicate joke. The story seems to admit that the Buddha might be wrong
and also that he was sometimes treated with want of respect.]

[Footnote 361: VII. 2 ff.]

[Footnote 362: The introductions to Jatakas 26 and 150 say that
Ajatasattu built a great monastery for him at Gayasisa.]

[Footnote 363: The Buddha says so himself (Dig. Nik. II.) but does not
mention the method.]

[Footnote 364: The Dhamma-sangani defines courtesy as being of two
kinds: hospitality and considerateness in matters of doctrine.]

[Footnote 365: Maj. Nik. 75.]

[Footnote 366: Mahav. vi. 31. 11.]

[Footnote 367: Cullavag. x. 1. 3.]

[Footnote 368: Mahaparinib. V. 23. Perhaps the Buddha was supposed to be
giving Ananda last warnings about his besetting weakness.]

[Footnote 369: Udana 1. 8.]

[Footnote 370: Compare too the language of Angela of Foligno (1248-1309)
"By God's will there died my mother who was a great hindrance unto me in
following the way of God: my husband died likewise and all my children.
And because I had commenced to follow the aforesaid way and had prayed
God that he would rid me of them, I had great consolation of their
deaths, although I did also feel some grief." Beatae Angelae de Fulginio
Visionum et Instructionum Liber. Cap. ix.]

[Footnote 371: No account of this event has yet been found in the
earliest texts but it is no doubt historical. The versions found in the
Jataka and Commentaries trace it back to a quarrel about a marriage, but
the story is not very clear or consistent and the real motive was
probably that indicated above.]

[Footnote 372: See Rhys Davids, _Dialogues_, II. p. 70 and Przyluski's
articles (in _J.A_. 1918 ff.) Le Parinirvana et les funerailles du
Bouddha where the Pal