Lalit Vistara

SR No.: 011126
Original Sutra Author: N/A
Author: Rajendralala Mitra
Publisher: Asiatic Society
Publication Year: 1881
Total Pages: 292
Language: English
Classification: Book_English
File Size: 18 MB

Page 178

176
LALITA VISTARA. -
NOTE 8
1. On the very night, p. 178. The word in the Sanskrit text is rário, night, but the description at the beginning of chapter VII clearly implies that Máyá Devi went to the garden of Lumbini during the day time, and the lelivery took place during the day and not at night. The word rátri, however, was often used very much in the same way in which'a day' is used in English, meaning a day and & night. There is a parallel of this in the Englisla se'nnight,' which means seven nights and seven days. This forin of expression suggests the iven that the Blindus, at one time, bad, like the Greeks, Babylonians, Persians, Syrians, and Jews, the custom of beginning the day at sunset. In Genesis i. the evening always precedes the moruing
2. Brothers-in-luw and well wishers, p. 173. The Sanskrit text bas &yílahit.. M. Foucaux renders tbe corresponding Tibetan words into "Lus parents du cúté du père, ceux du côté de la mère,”(p. 113).
3. dressed his aunt, p. 176. The lady was both aunt (mother's sister) as well as ateporother, (father's second wise), of the prince. Subhútı or Suprabuddhin, king of Devaduha, had suven daughters, pamery, Máyá, Mahánáyá, Atimáv, Anantamáyá, Chúlíunáyá, Wálisáliá, and Maháprajavati, of whom the oldest and the youngest were married to Súildhodana, and the others to bis brothers. The larly had two children, a son nained Nanda, and a daughter namud Ganapadak:lyání.
4. Bodhisatira entering the temple, p. 175. The story of the visit to the templu does nut oceur in the Burinese and the Siamese versions of the lite of the saint. In the Chinese version, the procession from the Lumbini garden to Kapilavastu passes by the temple, and the opportunity is seized to present the infant before the gods. The story runs thus:
"At this time, not far from Kapilavastu, there was a Deva templo, the Deva's namo being " Tran Chang" (Dirghávardana ?) at whose shurine the Sakyas paid unwonted honours ; then S'uddhôdana forthwith took the infant in his arms to this temple and addressed his ministers in these words. Now my child may pay worship to this Deva.' Then his mother (or, nurse), took the child to pay the customary