Notes

(1) This spot does not appear to have been identified. It could not be far from Patna.

(2) Magadha was for some time the headquarters of Buddhism; the holy land, covered with vihâras; a fact perpetuated, as has been observed in a previous note, in the name of the present Behar, the southern portion of which corresponds to the ancient kingdom of Magadha.

(3) In Singhalese, Ajasat. See the account of his conversion in M. B., pp. 321–326. He was the son of king Bimbisara, who was one of the first royal converts to Buddhism. Ajasat murdered his father, or at least wrought his death; and was at first opposed to Sâkyamuni, and a favourer of Devadatta. When converted, he became famous for his liberality in almsgiving.

(4) Eitel has a long article (pp. 114, 115) on the meaning of Samadhi, which is one of the seven sections of wisdom (bodhyanga). Hardy defines it as meaning “perfect tranquillity;” Turnour, as “meditative abstraction;” Burnouf, as “self-control;” and Edkins, as “ecstatic reverie.” “Samadhi,” says Eitel, “signifies the highest pitch of abstract, ecstatic meditation; a state of absolute indifference to all influences from within or without; a state of torpor of both the material and spiritual forces of vitality; a sort of terrestrial nirvâna, consistently culminating in total destruction of life.” He then quotes apparently the language of the text, “He consumed his body by Agni (the fire of) Samadhi,” and says it is “a common expression for the effects of such ecstatic, ultra-mystic self-annihilation.” All this is simply “a darkening of counsel by words without knowledge.” Some facts concerning the death of Ananda are hidden beneath the darkness of the phraseology, which it is impossible for us to ascertain. By or in Samadhi he burns his body in the very middle of the river, and then he divides the relic of the burnt body into two parts (for so evidently Fâ-Hien intended his narration to be taken), and leaves one half on each bank. The account of Ananda’s death in Nien-ch’ang’s “History of Buddha and the Patriarchs” is much more extravagant. Crowds of men and devas are brought together to witness it. The body is divided into four parts. One is conveyed to the Tushita heaven; a second, to the palace of a certain Naga king; a third is given to Ajatasatru; and the fourth to the Lichchhavis. What it all really means I cannot tell.