a,
corresponding to two subdivisions of the tribe.]

[Footnote 385: Theragatha 557 ff. Water to refresh tired and dusty feet
is commonly offered to anyone who comes from a distance.]

[Footnote 386: Mahavag. VIII. 26.]

[Footnote 387: _E.g._ Therigatha 133 ff. It should also be remembered
that orientals, particularly Chinese and Japanese, find Christ's
behaviour to his mother as related in the gospels very strange.]

[Footnote 388: _E.g._ Roja, the Malta, in Mahavag. VI. 36 and the
account of the interview with the Five Monks in the Nidanakatha (Rhys
Davids, _Budd. Birth Stories_, p. 112).]

[Footnote 389: _E.g._ Maj. Nik. 36.]

[Footnote 390: Dig. Nik. XVII. and V.]

[Footnote 391: Maj. Nik. 57.]

[Footnote 392: Mahaparib. Sutta, I. 61.]

[Footnote 393: The earliest sources for these legends are the Mahavastu,
the Sanskrit Vinayas (preserved in Chinese translations), the Lalita
Vistara, the Introduction to the Jataka and the Buddha-carita. For
Burmese, Sinhalese, Tibetan and Chinese lives of the Buddha, see the
works of Bigandet, Hardy, Rockhill and Schiefner, Wieger and Beal. See
also Foucher, _Liste indienne des actes du Buddha_ and Hackin, _Scenes
de la Vie du Buddha d'apres des peintures tibetaines_.]

[Footnote 394: It was the full moon of the month Vaisakha.]

[Footnote 395: The best known of the later biographies of the Buddha,
such as the Lalita Vistara and the Buddha-carita of Asvaghosha stop
short after the Enlightenment.]

[Footnote 396: There are some curious coincidences of detail between the
Buddha and Confucius. Both disliked talking about prodigies (Analects.
V11. 20) Confucius concealed nothing from his disciples (ib. 23), just
as the Buddha had no "closed fist," but he would not discuss the
condition of the dead (Anal. xi. 11), just as the Buddha held it
unprofitable to discuss the fate of the saint after death. Neither had
any great opinion of the spirits worshipped in their respective
countries.]

[Footnote 397: Maj. Nik. 143.]

[Footnote 398: The miraculous cure of Suppiya (Mahavag. VI. 23) is no
exception. She was ill not because of the effects of Karma but because,
according to the legend, she had cut off a piece of her flesh to cure a
sick monk who required meat broth. The Buddha healed her.]

[Footnote 399: The most human and kindly portrait of the Buddha is that
furnished by the Commentary on the Thera- and Theri-gatha. See
Thera-gatha xxx, xxxi and Mrs Rhys Davids' trans. o