See the account of this event in M. B., p. 150. The account of it reminds me of the ploughing by the sovereign, which has been an institution in China from the earliest times. But there we have no magic and no extravagance.
 "The place of Liberation;" see chap. xiii, note 7.
 See the accounts of this event in M. B., pp. 145, 146; "The Life of the Buddha," pp. 15, 16; and "Buddhist Birth Stories," p. 66.
 There is difficulty in construing the text of this last statement. Mr. Beal had, no doubt inadvertently, omitted it in his first translation. In his revised version he gives for it, I cannot say happily, "As well as at the pool, the water of which came down from above for washing (the child)."
 See chap. xvii, note 8. See also Davids' Manual, p. 45. The latter says, that "to turn the wheel of the Law" means "to set rolling the royal chariot wheel of a universal empire of truth and righteousness;" but he admits that this is more grandiloquent than the phraseology was in the ears of Buddhists. I prefer the words quoted from Eitel in the note referred to. "They turned" is probably equivalent to "They began to turn."
 Fa-hien does not say that he himself saw any of these white elephants, nor does he speak of the lions as of any particular colour. We shall find by-and-by, in a note further on, that, to make them appear more terrible, they are spoken of as "black."
East from Buddha's birthplace, and at a distance of five yojanas, there is a kingdom called Rama. The king of this country, having obtained one portion of the relics of Buddha's body, returned with it and built over it a tope, named the Rama tope. By the side of it there was a pool, and in the pool a dragon, which constantly kept watch over (the tope), and presented offerings to it day and night. When king Asoka came forth into the world, he wished to destroy the eight topes (over the relics), and to build (instead of them) 84,000 topes. After he had thrown down the seven (others), he wished next to destroy this tope. But then the dragon showed itself, took the king into its palace; and when he had seen all the things provided for offerings, it said to him, "If you are able with your offerings to exceed these, you can destroy the tope, and take it all away. I will not contend with you." The king, however, knew that such appliances for offerings were not to be had anywhere in the world, and thereupon returned (without carrying out his purpose).
(Afterwards), the ground all about became overgrown with vegetation, and there was nobody to sprinkle and sweep (about the tope); but a herd of elephants came regularly, which brought water with their trunks to water the ground, and various kinds of flowers and incense, which they presented at the tope. (Once) there came from one of the kingdoms a devotee to worship at the tope. When he encountered the elephants he was greatly alarmed, and screened himself among the trees; but when he saw them go through with the offerings in the most proper manner, the thought filled him with great sadness--that there should be no monastery here, (the inmates of which) might serve the tope, but the elephants have to do the watering and sweeping. Forthwith he gave up the great prohibitions (by which he was bound), and resumed the status of a Sramanera. With his own hands he cleared away the grass and trees, put the place in good order, and made it pure and clean. By the power of his exhortations, he prevailed on the king of the country to form a residence for monks; and when that was done, he became head of the monastery. At the present day there are monks residing in it. This event is of recent occurrence; but in all the succession from that time till now, there has always been a Sramanera head of the establishment.