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INTRODUCTION.
xxvii
But it is deliberately put forward to support an accusation against the Buddhists of having falsely appropriated to themselves every famous man in India 1. Any mud, it would seem, is good enough to pelt the Buddhists with. Yet who is it, after all, who really makes the appropriation,' the Buddhists or Professor Kern himself?
It would seem, therefore, that most of our author's person and place names are probably inventions of his own?
But it is quite different with the books quoted by our author. In several passages he has evidently in his mind certain Pali texts which deal with similar matters. So far as yet ascertained the texts thus silently referred to, either in the present volume or in the subsequent untranslated portion of the book, are as follows:
Page of this volume.
8. Digha Nikâya II, 1, 2. 10 . . »
» II, 20. 10
II, I.
II, 10. 38. .
, II, II. 40 . . Katha Vatthu I, 1. 41..
Anguttara I, 15, 4-7.
Digha Nikâya II, 17. 41 . . „ „ II, 23.
» , II, 26. 59.. . .
, XVII.
XVII. 80 . Mahavagga I, 1, 1. I 29 . Various (see my note). 132 . Kullavagga IX, 1, 4. 163 . . Kullavagga VII, 1, 27. 170 . . Vessantara Gâtaka. 179.. Sivi Gataka. 204 · · Magghima Nikâya LXIII.
Kern's Buddhismus' (the German translation), vol. ii, p. 443. * As these pages were passing through the press I have found Assagatta of the Vattaniya hermitage, mentioned in the last chapter of the Saddhamma Samgaha, which is passing through the press for the Pali Text Society. But this is taken no doubt from the Milinda, and is not an independent reference to any such teacher as an historical person. (The Saddhamma Samgaha was written by Dhamma-kitti in Ceylon, probably in the twelfth century.)
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