and heads and a thousand eyes, and four arms grasping the vajra,
with his wife and 119,000 concubines. There he receives the monthly
reports of the four Maharajas, concerning the progress of good and
evil in the world," &c. &c.

(3) Buddha's mother, Maya and Mahamaya, the _mater immaculata_ of the
Buddhists, died seven days after his birth. Eitel says, "Reborn in
Tushita, she was visited there by her son and converted." The Tushita
heaven was a more likely place to find her than the Trayastrimsas;
but was the former a part of the latter? Hardy gives a long account
of Buddha's visit to the Trayastrimsas (M. B., pp. 298-302), which he
calls Tawutisa, and speaks of his mother (Matru) in it, who had now
become a deva by the changing of her sex.

(4) Compare the account of the Arhat's conveyance of the artist to
the Tushita heaven in chap. v. The first expression here is more
comprehensive.

(5) Anuruddha was a first cousin of Sakyamuni, being the son of his
uncle Amritodana. He is often mentioned in the account we have of
Buddha's last moments. His special gift was the divyachakshus or
"heavenly eye," the first of the six abhijnas or "supernatural
talents," the faculty of comprehending in one instantaneous view, or
by intuition, all beings in all worlds. "He could see," says Hardy,
M. B., p. 232, "all things in 100,000 sakvalas as plainly as a mustard
seed held in the hand."

(6) Eitel gives the name Utpala with the same Chinese phonetisation as
in the text, but not as the name of any bhikshuni. The Sanskrit word,
however, is explained by "blue lotus flowers;" and Hsuan-chwang calls
her the nun "Lotus-flower colour ({.} {.} {.});"--the same as Hardy's
Upulwan and Uppalawarna.

(7) Perhaps we should read here "to see Buddha," and then ascribe the
transformation to the nun herself. It depends on the punctuation which
view we adopt; and in the structure of the passage, there is nothing
to indicate that the stop should be made before or after "Buddha."
And the one view is as reasonable, or rather as unreasonable, as the
other.

(8) "A holy king who turns the wheel;" that is, the military conqueror
and monarch of the whole or part of a universe. "The symbol," says
Eitel (p. 142) "of such a king is the chakra or wheel, for when he
ascends the throne, a chakra falls from heaven, indicating by its
material (gold,