[Footnote 876:  See Nanjio, Nos. 138 and 139.  The practice is not entirely unknown in the legends of Pali Buddhism.  In the Lokapannatti, a work existing in Burma but perhaps translated from the Sanskrit, Asoka burns himself in honour of the Buddha, but is miraculously preserved.  See B.E.F.E.O. 1904, pp. 421 and 427.]

[Footnote 877:  See I-Tsing, Records of the Buddhist Religion, trans.  Takakusu, pp. 195 ff., and for Tibet, Waddell, Buddhism of Tibet, p. 178, note 3, from which it appears that it is only in Eastern Tibet and probably under Chinese influence that branding is in vogue.  For apparent instances in Central Asian art, see Grunwedel, Budd.  Kultst. p. 23, note 1.]

[Footnote 878:  Branding is common in many Hindu sects, especially the Madhvas, but is reprobated by others.]

[Footnote 879:  It is condemned as part of the superstition of Buddhism in a memorial of Han Yu, 819 A.D.]

[Footnote 880:  See those cited by De Groot, l. c. p. 228, and the article of MacGowan (Chinese Recorder, 1888) there referred to.  See also Hackmann, Buddhism as a Religion, p. 228.  Chinese sentiment often approves suicide, for instance, if committed by widows or the adherents of defeated princes.  For a Confucian instance, see Johnston, p. 341.]

[Footnote 881:  See e.g. Du Bose, The Dragon, Image and Demon, p. 265.  I have never seen such practices myself.  See also Paraphrase of the Sacred Edict, VII. 8.]

[Footnote 882:  [Chinese:  ] This word, which has no derivation in Chinese, is thought to be a corruption of some vernacular form of the Sanskrit Upadhyaya current in Central Asia.  See I-tsing, transl.  Takakusu, p. 118.  Upadhyaya became Vajjha (as is shown by the modern Indian forms Ojha or Jha and Tamil Vaddyar).  See Bloch in Indo-Germanischen Forschungen, vol.  XXV. 1909, p. 239.  Vajjha might become in Chinese Ho-sho or Ho-shang for Ho sometimes represents the Indian syllable va.  See Julien, Methode, p. 109, and Eitel, Handbook of Chinese Buddhism, p. 195.]

[Footnote 883:  For details see Hackmann in T’oung Pao, 1908.]

[Footnote 884:  They apparently correspond to the monastic lay servants or “pure men” described by I-Ching, chap.  XXXII, as living as Nalanda.]

[Footnote 885:  A Catena of Buddhist Scriptures from the Chinese, pp. 339 ff.]

[Footnote 886:  The abbot and several upper priests wear robes, which are generally red and gold, during the service.  The abbot also carries a sort of sceptre.  The vestments of the clergy are said to be derived from the robes of honour which used to be given to them when they appeared at Court.]

[Footnote 887:  II. 16.  Cf. the rituals in De la Vallee Poussin’s Bouddhisme et Materiaux, pp. 214 ff.  Taranatha frequently mentions burnt offerings as part of worship in medieval Magadha.]