ches sur
les Superstitions en Chine_, vol. XIII. pp. 2-6.]

[Footnote 745: Though Brahmans are represented as experts in these
marks, it seems likely that the idea of the Mahapurusha was popular
chiefly among the Kshatriyas, for in one form, at any rate, it teaches
that a child of the warrior caste born with certain marks will become
either a universal monarch or a great teacher of the truth. This notion
must have been most distasteful to the priestly caste.]

[Footnote 746: See Dig. Nik. 3. The Lakkhana Suttanta (Dig. Nik. 30)
contains a discussion of the marks.]

[Footnote 747: See Dik. Nig. 14, Mahapadanasutta: Therag. 490; Sam. Nik.
XII. 4-10.]

[Footnote 748: Maj. Nik. 50, Maratajjaniyasuttam.]

[Footnote 749: Dig. Nik. 14.]

[Footnote 750: Maj. Nik. 123. See also Dig. Nik. 14.]

[Footnote 751: More literally that he knows exactly how his feelings,
etc., arise, continue and pass away and is not swayed by wandering
thoughts and desires.]

[Footnote 752: Three extra Buddhas are sometimes mentioned but are
usually ignored because they did not, like the others, come into contact
with Gotama in his previous births.]

[Footnote 753: E.g. Ang. Nik. III. 15 and the Maha-Sudassana Sutta (Dig.
Nik. X.) in which the Buddha says he has been buried at Kusinara no less
than six times.]

[Footnote 754: Dig. Nik. XVI. v. 15.]

[Footnote 755: The two kinds of Buddhas are defined in the
Puggala-Pannatti, IX. 1. For details about Pratyeka-Buddhas see De La
Vallee Poussin's article in _E.R.E._]

[Footnote 756: Thus in Dig. Nik. XVI. 5. 12 they are declared worthy of
a Dagaba or funeral monument and Sam. Nik. III. 2. 10 declares the
efficacy of alms given to them.]

End of the Project Gutenberg EBook of Hinduism and Buddhism, Vol I. (of 3)
by Charles Eliot

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