^xxv:1 It is worthy of remark that the Vedantists play no conspicuous part, if any, among Buddha's opponents. As they were, however, the foremost of Brahmanical philosophers, we must conclude that Brahmans of learning held aloof from the classes of society to which the new religion appealed.

^xxv:2 Page <page 345> f., see also <page 239>.

^xxv:3 Grimblot, Sept Suttas Palis, p. 170.

^xxvi:1 In the original: sabbe satta, sabbe pana, sabbe bhuta, sabbe giva. The same enumeration frequently occurs in Gaina Sutras, and has, in my translation, been abbreviated in all classes of living beings.' Buddhaghosa's explanation has been thus rendered by Hoernle, Uvasaga Dasao, Appendix II, p. 16: 'In the term all beings (sabbe satta) he comprises camels, oxen, asses, and other animals without exception. The term all sensive beings (sabbe pana) he uses to denote those with one sense, those with two senses, and so forth. The term all generated beings (sabbe bhuta) he uses with reference to those that are generated or produced from an egg or from the womb. The term all living beings (sabbe giva) he uses with reference to rice, barley, wheat, and so forth; in these he conceives that there is life, because it is their nature to grow.'

^xxvi:2 See pp. <page 83>, <page 291>, <page 316>, <page 385>.

^xxvi:3 Grimblot, l.c., p. 174.

^xxviii:1 Bhandarkar, Report for 1883-4, p. 95 f.

^xxviii:2 The reticence of Buddha on the nature of the Nirvana may have been wise at his time; but it was fraught with very important results for the development of the church. For his followers, having to hold their own against such split-hair dialecticians as the Brahmanical philosophers, were almost driven to enunciate more explicit ideas about the great problem which the founder of the church had left unsolved. The tendency to supply the crowning stone to an edifice which appeared to have been left unfinished by the hand of the master, led to the division of the community into numerous sects soon after the Nirvana of Buddha. We need not wonder therefore that in Ceylon, which is at such a distance from the centre of Brahmanical learning, Buddhists could retain the doctrine of the Nirvana in its original form.

^xxx:1 Another term is Ginakalpika, which may be rendered: adopting the standard of the Ginas. The Svetambaras say that the Ginakalpa was early replaced by the Sthavirakalpa, which allows the use of clothes.

^xxx:2 Fausboll's edition, p. 398.

^xxx:3 The words sesakam purimasamappita va patikkhadenti are not quite clear, but the contrast leaves no doubt about what is meant. Sesaka is, I believe, the Pali for sisnaka. If this is right, the above words may be translated: 'they cover the pudenda wearing (a cloth) about the forepart (of their body).'