ding to which Vardhamana often resided in Vai['s]ali and
had a strong following in that town. It is probably related to show that
his sect was stricter, as regards the eating of flesh, than the Buddhists,
a point, which again agrees with the statutes of the Jainas. [Footnote:
_S.B.E_. Vol. XVII, pp. 108-117.]

The account of Nataputta's death is still more important. "Thus I heard
it", says an old book of the Singalese canon, the _Samagama Sutta_,
"once the Venerable one lived in Samagama in the land of the Sakya. At
that time, however, certainly the Niga[n.][t.]ha Nataputta had died in
Pava. After his death the Niga[n.][t.]ha wandered about disunited,
separate, quarrelling, fighting, wounding each other with words."
[Footnote: The passage is given in the original by Oldenberg,
_Leitsch. der D. Morg. Ges_. Bd. XXXIV, S. 749. Its significance
in connection with the Jaina tradition as to their schisms has been
overlooked until now. It has also been unnoticed that the assertion, that
Vardhamana died during Buddha's lifetime, proves that the latest account
of this occurrence given by traditions 467 B.C. is false: Later Buddhist
legends (Spence Hardy, _Manual of Budhism_, pp. 266-271) treat of
Nataputta's death in more detail. In a lengthy account they give as the
cause of the same the apostacy of one of his disciples, Upali who was
converted by Buddha. After going over to Buddhism, Upali treated his
former master with scorn, and presumed to relate a parable which should
prove the foolishness of those who believed in false doctrines. Thereupon
the Niga[n.][t.]ha fell into despair. He declared his alms-vessel was
broken, his existence destroyed, went to Pava, and died there. Naturally
no importance is to be given to this account and its details. They are
apparently the outcome of sect-hatred.] Here we have complete confirmation
of the statement of the Jaina canon as to the place where Vardhamana
entered _Nirva[n.]a_, as well as of the statement that a schism
occurred immediately after his death.

The harmony between the Buddhist and Jaina tradition, as to the person of
the head of the Nirgrantha is meanwhile imperfect. It is disturbed by the
description of Nataputta as a member of the Brahmanic sect of the
Agnive['s]yayana, whilst Vardhamana belonged to the Ka['s]yapa. The point
is however so insignificant, that an error on the part of the Buddhists is
easily possible. [Footnote: According to Jacobi's supposition,
_S.B.E_. V