(2) A first cousin of Sakyamuni, and born at the moment when he attained to Buddhaship.  Under Buddha’s teaching, Ananda became an Arhat, and is famous for his strong and accurate memory; and he played an important part at the first council for the formation of the Buddhist canon.  The friendship between Sakyamuni and Ananda was very close and tender; and it is impossible to read much of what the dying Buddha said to him and of him, as related in the Maha-pari-nirvana Sutra, without being moved almost to tears.  Ananda is to reappear on earth as Buddha in another Kalpa.  See E. H., p. 9, and the Sacred Books of the East, vol. xi.

(3) On his attaining to nirvana, Sakyamuni became the Buddha, and had no longer to mourn his being within the circle of transmigration, and could rejoice in an absolute freedom from passion, and a perfect purity.  Still he continued to live on for forty-five years, till he attained to pari-nirvana, and had done with all the life of sense and society, and had no more exercise of thought.  He died; but whether he absolutely and entirely ceased to be, in any sense of the word being, it would be difficult to say.  Probably he himself would not and could not have spoken definitely on the point.  So far as our use of language is concerned, apart from any assured faith in and hope of immortality, his pari-nirvana was his death.

(4) Kanishka appeared, and began to reign, early in our first century, about A.D. 10.  He was the last of three brothers, whose original seat was in Yueh-she, immediately mentioned, or Tukhara.  Converted by the sudden appearance of a saint, he became a zealous Buddhist, and patronised the system as liberally as Asoka had done.  The finest topes in the north-west of India are ascribed to him; he was certainly a great man and a magnificent sovereign.

(5) Jambudvipa is one of the four great continents of the universe, representing the inhabited world as fancied by the Buddhists, and so called because it resembles in shape the leaves of the jambu tree.  It is south of mount Meru, and divided among four fabulous kings (E.  H., p. 36).  It is often used, as here perhaps, merely as the Buddhist name for India.

(6) This king was perhaps Kanishka himself, Fa-hien mixing up, in an inartistic way, different legends about him.  Eitel suggests that a relic of the old name of the country may still exist in that of the Jats or Juts of the present day.  A more common name for it is Tukhara, and he observes that the people were the Indo-Scythians of the Greeks, and the Tartars of Chinese writers, who, driven on by the Huns (180 B.C.), conquered Transoxiana, destroyed the Bactrian kingdom (126 B.C.), and finally conquered the Punjab, Cashmere, and great part of India, their greatest king being Kanishak (E.  H., p. 152).

(7) Watters, clearly understanding the thought of the author in this sentence, renders—­“his