FOOTNOTES: 

[Footnote 5:  In dealing with the Mahayanists, I use the expression Sakyamuni in preference to Gotama.  It is their own title for the teacher and it seems incongruous to use the purely human name of Gotama in describing doctrines which represent him as superhuman.]

[Footnote 6:  But Kings Hsin-byu-shin of Burma and Sri Suryavamsa Rama of Siam have left inscriptions recording their desire to become Buddhas.  See my chapters on Burma and Siam below.  Mahayanist ideas may easily have entered these countries from China, but even in Ceylon the idea of becoming a Buddha or Bodhisattva is not unknown.  See Manual of a Mystic (P.T.S. 1916), pp. xviii and 140.]

[Footnote 7:  E.g. in Itivuttakam 75, there is a description of the man who is like a drought and gives nothing, the man who is like rain in a certain district and the man who is Sabbabhutanukampako, compassionate to all creatures, and like rain falling everywhere.  Similarly Ib. 84, and elsewhere, we have descriptions of persons (ordinary disciples as well as Buddhas) who are born for the welfare of gods and men bahujanahitaya, bahujanasukhaya, lokanukampaya, atthaya, hitaya, sukhaya devamanussanam.]

[Footnote 8:  Ed. Senart, vol.  I. p. 142.]

[Footnote 9:  The Bodhicaryavatara was edited by Minayeff, 1889 and also in the Journal of the Buddhist Text Society and the Bibliotheca Indica.  De la Vallee Poussin published parts of the text and commentary in his Bouddhisme and also a translation in 1907.]

[Footnote 10:  The career of the Bodhisattva is also discussed in detail in the Avatamsaka sutra and in works attributed to Nagarjuna and Sthiramati, the Lakshana-vimukta-hridaya-sastra and the Mahayana-dharma-dhatvaviseshata-sastra.  I only know of these works as quoted by Teitaro Suzuki.]

[Footnote 11:  See Childers, Pali Dict. s.v.  Patti, Pattianuppadanam and Punno.]

[Footnote 12:  It occurs in the Pali Canon, e.g. Itivuttakam 100.  Tassa me tumhe putta orasa, mukhato jata, dhammaja.]

[Footnote 13:  See Sylvain Levi, Mahayana-sutralankara:  introduction and passim.  For much additional information about the Bhumis see De la Vallee Poussin’s article “Bodhisattva” in E.R.E.]

[Footnote 14:  Eminent doctors such as Nagarjuna and Asanga are often described as Bodhisattvas just as eminent Hindu teachers, e.g. Caitanya, are described as Avataras.]

[Footnote 15:  The idea that Arhats may postpone their entry into Nirvana for the good of the world is not unknown to the Pali Canon.  According to the Maha Parin-Sutta the Buddha himself might have done so.  Legends which cannot be called definitely Mahayanist relate how Pindola and others are to tarry until Maitreya come and how Kasyapa in a less active role awaits him in a cave or tomb, ready to revive at his advent.  See J.A. 1916, II. pp. 196, 270.]