Book I: The Secular Narrative: Book I

32:2 There are several Suttas of this name in the Pâli Pitakas. The one referred to here (and also, it may be added, in the Asoka Edicts) is probably the shorter one (Kûla Râhulovâda Sutta) found both in the Magghima (No. 147) and in the Samyutta (XXXIV, 120). See Trenckner's note on this passage. 32:3 This way of looking at gods as laymen, still 'in the world,' is thoroughly Buddhist. 32:4 The dhutangas, enumerated by Childers sub voce. 33:1 See above, p. 10 § 14. 34:1 This is always explained as wise in the Buddhist Vedas, that is, the three Pitakas. 34:2 Patisambhidâs: see above, the note on p. 29. 34:3 Pârami-ppatto. This is an unusual use of Pârami, but it occurs again below, p. 36, in a similar connection, and there can be no doubt of its meaning. Trenckner translates it 'better than any one else.' 35:1 Dhamma-yûpam; with allusion to the sacred sacrificial post, which plays so great a part in Brahman ritual. 35:2 Literally 'with eighty thousand:' but this merely means to say, with a large (undefined) number. See the use of the phrase in the Nâlapâna Gâtaka (Fausböll, No. 20). 36:1 See above, p. 34, note 3. 36:2 The name itself, which means 'Chief of Nâga Snakes,' is p. 37 terrible enough, especially as the Nâgas were looked upon as supernatural beings. But it is no doubt also intended that the king had heard of his fame. 37:1 Mandala-mâla, that is a hall consisting only of a roof, supported by pillars which are connected by a dwarf wall two or three feet in height. The roof projects beyond the pillars, so that the space within is well shaded. it is a kind of open air drawing-room attached to most hermitages, and may be so small that it can be rightly rendered arbour (see above, p. 25), or sufficiently large to accommodate a considerable number. Usually of wood, sometimes of stone, it is always graceful in appearance and pleasant to use. It is mentioned in the corresponding passage of the Sâmañña Phala (D. II, 10).

38:1 This again, like the passage at p. 8, is an echo of the Sâmañña Phala. (See D. 2, 10 of our forthcoming edition, or p. 116 of Grimblot.) 38:2 In the corresponding passage of the Sâmañña Phala Gîvaka points out the Buddha to Agâtasattu (§ 11, Grimblot, p. 117). This would be in the memory of all his readers, and our author alters the story in this case to show how superior Milinda was to the royal interlocutor in the older dialogue. 39:1 See note on p. 1. This book closes in Hînati-kumburê's Simhalese version with the title 'Pûrwa Yoga yayi;' and is of course identical with the Pubba-yoga referred to above, p. 4, as the first division of the work.