{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_64535/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_64535","id":"gutenberg_64535","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/64535","summary":null,"tags":["Asia -- Description and travel -- Early works to 1800","Buddhism -- Early works to 1800","Buddhist pilgrims and pilgrimages -- India -- Early works to 1800","Category: History - Ancient","Category: Religion/Spirituality","Category: Travel Writing"],"text":"[Illustration: VI. THE DEVAS CELEBRATING THE ATTAINMENT OF THE\nBUDDHASHIP.]\n\n\n\n\n A\n\n RECORD OF BUDDHISTIC KINGDOMS\n\n BEING AN ACCOUNT BY\n\n THE CHINESE MONK F\u00c2-HIEN\n\n OF\n\n HIS TRAVELS IN INDIA AND CEYLON\n\n (A.D. 399\u2013414)\n\n IN SEARCH OF THE BUDDHIST BOOKS OF DISCIPLINE\n\n _TRANSLATED AND ANNOTATED\n WITH A COREAN RECENSION OF THE CHINESE TEXT_\n\n BY\n\n JAMES LEGGE, M.A., LL.D.\n Professor of the Chinese Language and Literature\n\n\n Oxford\n AT THE CLARENDON PRESS\n 1886\n\n [_All rights reserved_]\n\n\n\n\n CONTENTS\n\n Page\n\n PREFACE xi\n\n INTRODUCTION.\n Life of F\u00e2-hien; genuineness and integrity of the text of his\n narrative; number of the adherents of Buddhism. 1\n\n CHAPTER I.\n From Ch\u02bdang-gan to the Sandy Desert. 9\n\n CHAPTER II.\n On to Shen-shen and thence to Khoten. 12\n\n CHAPTER III.\n Khoten. Processions of images. The king\u2019s New monastery. 16\n\n CHAPTER IV.\n Through the Ts\u02bdung or \u2018Onion\u2019 mountains to K\u02bdeeh-ch\u02bd\u00e2; probably\n Skardo, or some city more to the East in Ladak. 21\n\n CHAPTER V.\n Great quinquennial assembly of monks. Relics of Buddha.\n Productions of the country. 22\n\n CHAPTER VI.\n On towards North India. Darada. Image of Maitreya Bodhisattva. 24\n\n CHAPTER VII.\n Crossing of the Indus. When Buddhism first crossed that river\n for the East. 26\n\n CHAPTER VIII.\n Woo-chang, or Udy\u00e2na. Monasteries and their ways. Traces of\n Buddha. 28\n\n CHAPTER IX.\n Soo-ho-to. Legend of Buddha. 30\n\n CHAPTER X.\n Gandh\u00e2ra. Legends of Buddha. 31\n\n CHAPTER XI.\n Taksah\u015bil\u00e2. Legends. The four great topes. 32\n\n CHAPTER XII.\n Purushapura, or Pesh\u00e2war. Prophecy about king Kanishka and\n his tope. Buddha\u2019s alms-bowl. Death of Hwuy-ying. 33\n\n CHAPTER XIII.\n Nag\u00e2ra. Festival of Buddha\u2019s skull-bone. Other relics, and his\n shadow. 36\n\n CHAPTER XIV.\n Death of Hwuy-king in the Little Snowy mountains. Lo-e. Poh-n\u00e2.\n Crossing the Indus to the East. 40\n\n CHAPTER XV.\n Bhida. Sympathy of monks with the pilgrims. 41\n\n CHAPTER XVI.\n On to Mathur\u00e2, or Muttra. Condition and customs of Central\n India; of the monks, vih\u00e2ras, and monasteries. 42\n\n CHAPTER XVII.\n Sa\u1e45k\u00e2\u015bya. Buddha\u2019s ascent to and descent from the Trayastri\u1e43\u015bas\n heaven, and other legends 47\n\n CHAPTER XVIII.\n Kany\u00e2kubja, or Canouge. Buddha\u2019s preaching. 53\n\n CHAPTER XIX.\n Sh\u00e2-che. Legend of Buddha\u2019s Danta-k\u00e2sh\u1e6dha. 54\n\n CHAPTER XX.\n Ko\u015bala and \u015ar\u00e2vast\u00ee. The Jetavana vih\u00e2ra and other memorials and\n legends of Buddha. Sympathy of the monks with the pilgrims. 55\n\n CHAPTER XXI.\n The three predecessors of \u015a\u00e2kyamuni in the buddhaship. 63\n\n CHAPTER XXII.\n Kapilavastu. Its desolation. Legends of Buddha\u2019s birth, and other\n incidents in connexion with it. 64\n\n CHAPTER XXIII.\n R\u00e2ma, and its tope. 68\n\n CHAPTER XXIV.\n Where Buddha finally renounced the world, and where he died. 70\n\n CHAPTER XXV.\n Vai\u015b\u00e2l\u00ee The tope called \u2018Weapons laid down.\u2019 The Council of\n Vai\u015b\u00e2l\u00ee. 72\n\n CHAPTER XXVI.\n Remarkable death of \u00c2nanda. 75\n\n CHAPTER XXVII.\n P\u00e2\u1e6daliputtra, or Patna, in Magadha. King A\u015boka\u2019s spirit-built\n palace and halls. The Buddhist Brahm\u00e2n, R\u0227dhas\u0227mi.\n Dispensaries and hospitals. 77\n\n CHAPTER XXVIII.\n R\u00e2jag\u1e5biha, New and Old. Legends and incidents connected with it. 80\n\n CHAPTER XXIX.\n G\u1e5bidhra-k\u00fb\u1e6da hill, and legends. F\u00e2-hien passes a night on it. His\n reflections. 82\n\n CHAPTER XXX.\n The \u015aratapar\u1e47a cave, or cave of the First Council. Legends.\n Suicide of a Bhikshu. 84\n\n CHAPTER XXXI.\n Gay\u00e2. \u015a\u00e2kyamuni\u2019s attaining to the Buddhaship; and other legends. 87\n\n CHAPTER XXXII.\n Legend of king A\u015boka in a former birth, and his naraka. 90\n\n CHAPTER XXXIII.\n Mount Gurupada, where K\u00e2\u015byapa Buddha\u2019s entire skeleton is. 92\n\n CHAPTER XXXIV.\n On the way back to Patna. V\u00e2r\u00e2\u1e47as\u00ee, or Ben\u00e2res. \u015a\u00e2kyamuni\u2019s\n first doings after becoming Buddha. 93\n\n CHAPTER XXXV.\n Dakshi\u1e47a, and the pigeon monastery. 96\n\n CHAPTER XXXVI.\n In Patna. F\u00e2-hien\u2019s labours in transcription of manuscripts, and\n Indian studies for three years. 98\n\n CHAPTER XXXVII.\n To Champ\u00e2 and T\u00e2malipt\u00ee. Stay and labours there for three\n years. Takes ship to Singhala, or Ceylon. 100\n\n CHAPTER XXXVIII.\n At Ceylon. Rise of the kingdom. Feats of Buddha. Topes and\n monasteries. Statue of Buddha in jade. Bo tree. Festival of\n Buddha\u2019s tooth. 101\n\n CHAPTER XXXIX.\n Cremation of an Arhat. Sermon of a devotee. 107\n\n CHAPTER XL.\n After two years takes ship for China. Disastrous passage to Java;\n and thence to China; arrives at Shan-tung; and goes to\n Nanking. Conclusion or l\u2019envoi by another writer. 111\n\n CHINESE TEXT: \u9ad8\u2060\u50e7\u2060\u6cd5\u986f\u50b3\n\n\n\n\n LIST OF ILLUSTRATIONS, &c.\n\n Sketch-map of F\u00e2-hien\u2019s travels _To face Introduction, page 1_\n\n I.\n Dream of Buddha\u2019s mother of his incarnation _To face p. 65_\n\n II.\n Buddha just born, with the n\u00e2gas supplying water\n to wash him _To face p. 67_\n\n III.\n Buddha tossing the white elephant over the wall _To face p. 66_\n\n IV.\n Buddha in solitude and enduring austerities _To face p. 87_\n\n V.\n Buddhaship attained _To face p, 88_\n\n VI.\n The devas celebrating the attainment of the\n Buddhaship _To face the Title_\n\n VII.\n Buddha\u2019s dying instructions _To face p. 70_\n\n VIII.\n Buddha\u2019s death _To follow VII_\n\n IX.\n Division of Buddha\u2019s relics _To follow VIII_\n\n\n\n\nPREFACE\n\n\nSeveral times during my long residence in Hong Kong I endeavoured to\nread through the \u2018Narrative of F\u00e2-Hien;\u2019 but though interested with\nthe graphic details of much of the work, its columns bristled so\nconstantly\u2014now with his phonetic representations of Sanskrit words,\nand now with his substitution for them of their meanings in Chinese\ncharacters, and I was, moreover, so much occupied with my own special\nlabours on the Confucian Classics, that my success was far from\nsatisfactory. When Dr. Eitel\u2019s \u201cHandbook for the Student of Chinese\nBuddhism\u201d appeared in 1870, the difficulty occasioned by the Sanskrit\nwords and names was removed, but the other difficulty remained; and I\nwas not able to look into the book again for several years. Nor had I\nmuch inducement to do so in the two copies of it which I had been able\nto procure, on poor paper, and printed from blocks badly cut at first,\nand so worn with use as to yield books the reverse of attractive in\ntheir appearance to the student.\n\nIn the meantime I kept studying the subject of Buddhism from various\nsources; and in 1878 began to lecture, here in Oxford, on the Travels\nwith my Davis Chinese scholar, who was at the same time Boden Sanskrit\nscholar. As we went on, I wrote out a translation in English for my\nown satisfaction of nearly half the narrative. In the beginning of\nlast year I made F\u00e2-Hien again the subject of lecture, wrote out a\nsecond translation, independent of the former, and pushed on till I\nhad completed the whole.\n\nThe want of a good and clear text had been supplied by my friend, Mr.\nBunyiu Nanjio, who sent to me from Japan a copy, the text of which is\nappended to the translation and notes, and of the nature of which\nsome account is given in the Introduction (page 4), and towards the end\nof this Preface.\n\nThe present work consists of three parts: the Translation of F\u00e2-Hien\u2019s\nNarrative of his Travels; copious Notes; and the Chinese Text of my\ncopy from Japan.\n\nIt is for the Translation that I hold myself more especially\nresponsible. Portions of it were written out three times, and the\nwhole of it twice. While preparing my own version I made frequent\nreference to previous translations:\u2014those of M. Abel R\u00e9musat, \u2018Revu,\ncompl\u00e9t\u00e9, et augment\u00e9 d\u2019\u00e9claircissements nouveaux par MM. Klaproth et\nLandresse\u2019 (Paris, 1836); of the Rev. Samuel Beal (London, 1869), and\nhis revision of it, prefixed to his \u2018Buddhist Records of the Western\nWorld\u2019 (Tr\u00fcbner\u2019s Oriental Series, 1884); and of Mr. Herbert A. Giles,\nof H.M.\u2019s Consular Service in China (1877). To these I have to add a\nseries of articles on \u2018F\u00e2-Hsien and his English Translators,\u2019 by Mr.\nT. Watters, British Consul at \u00ce-Chang (China Review, 1879, 1880).\nThose articles are of the highest value, displaying accuracy of\nChinese scholarship and an extensive knowledge of Buddhism. I have\nregretted that Mr. Watters, while reviewing others, did not himself\nwrite out and publish a version of the whole of F\u00e2-Hien\u2019s narrative.\nIf he had done so, I should probably have thought that, on the whole,\nnothing more remained to be done for the distinguished Chinese pilgrim\nin the way of translation. Mr. Watters had to judge of the comparative\nmerits of the versions of Beal and Giles, and pronounce on the many\npoints of contention between them. I have endeavoured to eschew those\nmatters, and have seldom made remarks of a critical nature in defence\nof renderings of my own.\n\nThe Chinese narrative runs on without any break. It was Klaproth who\ndivided R\u00e9musat\u2019s translation into forty chapters. The division is\nhelpful to the reader, and I have followed it excepting in three\nor four instances. In the reprinted Chinese text the chapters are\nseparated by a circle (\u3007) in the column.\n\nIn transliterating the names of Chinese characters I have generally\nfollowed the spelling of Morrison rather than the Pekinese, which is\nnow in vogue. We cannot tell exactly what the pronunciation of them\nwas, about fifteen hundred years ago, in the time of F\u00e2-Hien; but the\nsouthern mandarin must be a shade nearer to it than that of Peking at\nthe present day. In transliterating the Indian names I have for the\nmost part followed Dr. Eitel, with such modification as seemed good\nand in harmony with growing usage.\n\nFor the Notes I can do little more than claim the merit of selection\nand condensation. My first object in them was to explain what in the\ntext required explanation to an English reader. All Chinese texts, and\nBuddhist texts especially, are new to foreign students. One has to do\nfor them what many hundreds of the ablest scholars in Europe have done\nfor the Greek and Latin Classics during several hundred years, and\nwhat the thousands of critics and commentators have been doing of\nour Sacred Scriptures for nearly eighteen centuries. There are few\npredecessors in the field of Chinese literature into whose labours\ntranslators of the present century can enter. This will be received, I\nhope, as a sufficient apology for the minuteness and length of some of\nthe notes. A second object in them was to teach myself first, and then\nothers, something of the history and doctrines of Buddhism. I have\nthought that they might be learned better in connexion with a lively\nnarrative like that of F\u00e2-hien than by reading didactic descriptions\nand argumentative books. Such has been my own experience. The books\nwhich I have consulted for these notes have been many, besides Chinese\nworks. My principal help has been the full and masterly handbook of\nEitel, mentioned already, and often referred to as E.H. Spence Hardy\u2019s\n\u2018Eastern Monachism\u2019 (E.M.) and \u2018Manual of Buddhism\u2019 (M.B.) have been\nconstantly in hand, as well as Rhys Davids\u2019 Buddhism, published by the\nSociety for Promoting Christian Knowledge, his Hibbert Lectures,\nand his Buddhist Suttas in the Sacred Books of the East, and other\nwritings. I need not mention other authorities, having endeavoured\nalways to specify them where I make use of them. My proximity and\naccess to the Bodleian Library and the Indian Institute have been of\ngreat advantage.\n\nI may be allowed to say that, so far as my own study of it has gone,\nI think there are many things in the vast field of Buddhist literature\nwhich still require to be carefully handled. How far, for instance,\nare we entitled to regard the present S\u00fbtras as genuine and\nsufficiently accurate copies of those which were accepted by the\nCouncils before our Christian era? Can anything be done to trace the\nrise of the legends and marvels of Sakyamuni\u2019s history, which were\ncurrent so early (as it seems to us) as the time of F\u00e2-hien, and which\nstartle us so frequently by similarities between them and narratives\nin our Gospels? Dr. Hermann Oldenberg, certainly a great authority\non Buddhistic subjects, says that \u2018a biography of Buddha has not come\ndown to us from ancient times, from the age of the Pali texts; and,\nwe can safely say, no such biography existed then\u2019 (\u2018Buddha\u2014His Life,\nHis Doctrine, His Order,\u2019 as translated by Hoey, p. 78). He has also\n(in the same work, pp. 99, 416, 417) come to the conclusion that the\nhitherto unchallenged tradition that the Buddha was \u2018a king\u2019s son\u2019\nmust be given up. The name \u2018king\u2019s son\u2019 (in Chinese \u592a\u5b50), always\nused of the Buddha, certainly requires to be understood in the highest\nsense. I am content myself to wait for further information on these\nand other points, as the result of prolonged and careful research.\n\nDr. Rhys Davids has kindly read the proofs of the Translation and\nNotes, and I most certainly thank him for doing so, for his many\nvaluable corrections in the Notes, and for other suggestions which\nI have received from him. I may not always think on various points\nexactly as he does, but I am not more forward than he is to say with\nHorace,\u2014\n\n \u2018Nullius addictus jurare in verba magistri.\u2019\n\nI have referred above, and also in the Introduction, to the Corean\ntext of F\u00e2-hien\u2019s narrative, which I received from Mr. Nanjio. It\nis on the whole so much superior to the better-known texts, that I\ndetermined to attempt to reproduce it at the end of the little volume,\nso far as our resources here in Oxford would permit. To do so has not\nbeen an easy task. The two fonts of Chinese types in the Clarendon\nPress were prepared primarily for printing the translation of our\nSacred Scriptures, and then extended so as to be available for\nprinting also the Confucian Classics; but the Buddhist work\nnecessarily requires many types not found in them, while many other\ncharacters in the Corean recension are peculiar in their forms, and\nsome are what Chinese dictionaries denominate \u2018vulgar.\u2019 That we\nhave succeeded so well as we have done is owing chiefly to the\nintelligence, ingenuity, and untiring attention of Mr. J. C. Pembrey,\nthe Oriental Reader.\n\nThe pictures that have been introduced were taken from a superb\nedition of a History of Buddha, republished recently at Hang-chau in\nCheh-kiang, and profusely illustrated in the best style of Chinese\nart. I am indebted for the use of it to the Rev. J. H. Sedgwick,\nUniversity Chinese Scholar.\n\n JAMES LEGGE.\n\n Oxford:\n June, 1886.\n\n\n\n\n[Illustration: Sketch-Map Of F\u00e2-Hien\u2019s Travels]\n\n\nThe accompanying Sketch-Map, taken in connexion with the notes on the\ndifferent places in the Narrative, will give the reader a sufficiently\naccurate knowledge of F\u00e2-hien\u2019s route.\n\nThere is no difficulty in laying it down after he crossed the Indus\nfrom east to west into the Punj\u00e2b, all the principal places, at which\nhe touched or rested, having been determined by Cunningham and\nother Indian geographers and arch\u00e6ologists. Most of the places from\nCh\u02bdang-an to Bannu have also been identified. Woo-e has been put down\nas near Kutcha, or Kuldja, in 43\u00b0 25\u2032 N., 81\u00b0 15\u2032 E. The country of\nK\u02bdieh-ch\u02bda was probably Ladak, but I am inclined to think that the\nplace where the traveller crossed the Indus and entered it must have\nbeen further east than Skardo. A doubt is intimated on page 24 as to\nthe identification of T\u02bdo-leih with Darada, but Greenough\u2019s \u2018Physical\nand Geological Sketch-Map of British India\u2019 shows \u2018Dardu Proper,\u2019\nall lying on the east of the Indus, exactly in the position where\nthe Narrative would lead us to place it. The point at which F\u00e2-hien\nrecrossed the Indus into Udy\u00e2na on the west of it is unknown.\nTaksha\u015bil\u00e2, which he visited, was no doubt on the west of the river,\nand has been incorrectly accepted as the Taxila of Arrian in the\nPunj\u00e2b. It should be written Takshasira, of which the Chinese\nphonetisation will allow;\u2014see a note of Beal in his \u2018Buddhist Records\nof the Western World,\u2019 i. 138.\n\nWe must suppose that F\u00e2-hien went on from Nanking to Ch\u02bdang-an, but\nthe Narrative does not record the fact of his doing so.\n\n\n\n\nINTRODUCTION\n\nLIFE OF F\u00c2-HIEN; GENUINENESS AND INTEGRITY OF THE TEXT OF HIS\nNARRATIVE; NUMBER OF THE ADHERENTS OF BUDDHISM.\n\n\n1. Nothing of great importance is known about F\u00e2-hien in addition to\nwhat may be gathered from his own record of his travels. I have read\nthe accounts of him in the \u2018Memoirs of Eminent Monks,\u2019 compiled in\nA.D. 519, and a later work, the \u2018Memoirs of Marvellous Monks,\u2019 by the\nthird emperor of the Ming dynasty (A.D. 1403\u20131424), which, however,\nis nearly all borrowed from the other; and all in them that has an\nappearance of verisimilitude can be brought within brief compass.\n\nHis surname, they tell us, was Kung,[1] and he was a native of Wu-yang\nin P\u02bding-Yang,[2] which is still the name of a large department in\nShan-hsi. He had three brothers older than himself; but when they all\ndied before shedding their first teeth, his father devoted him to the\nservice of the Buddhist society, and had him entered as a \u015ar\u00e2ma\u1e47era,\nstill keeping him at home in the family. The little fellow fell\ndangerously ill, and the father sent him to the monastery, where he\nsoon got well and refused to return to his parents.\n\nWhen he was ten years old, his father died; and an uncle, considering\nthe widowed solitariness and helplessness of the mother, urged him to\nrenounce the monastic life, and return to her, but the boy replied,\n\u2018I did not quit the family in compliance with my father\u2019s wishes, but\nbecause I wished to be far from the dust and vulgar ways of life. This\nis why I chose monkhood.\u2019 The uncle approved of his words and gave\nover urging him. When his mother also died, it appeared how great had\nbeen the affection for her of his fine nature; but after her burial he\nreturned to the monastery.\n\nOn one occasion he was cutting rice with a score or two of his\nfellow-disciples, when some hungry thieves came upon them to take away\ntheir grain by force. The other \u015ar\u00e2ma\u1e47eras all fled, but our young\nhero stood his ground, and said to the thieves, \u2018If you must have the\ngrain, take what you please. But, Sirs, it was your former neglect of\ncharity which brought you to your present state of destitution; and\nnow, again, you wish to rob others. I am afraid that in the coming\nages you will have still greater poverty and distress;\u2014I am sorry for\nyou beforehand.\u2019 With these words he followed his companions into the\nmonastery, while the thieves left the grain and went away, all the\nmonks, of whom there were several hundred, doing homage to his conduct\nand courage.\n\nWhen he had finished his novitiate and taken on him the obligations of\nthe full Buddhist orders, his earnest courage, clear intelligence, and\nstrict regulation of his demeanour were conspicuous; and soon after,\nhe undertook his journey to India in search of complete copies of the\nVinaya-pi\u1e6daka. What follows this is merely an account of his travels\nin India and return to China by sea, condensed from his own narrative,\nwith the addition of some marvellous incidents that happened to him,\non his visit to the Vulture Peak near R\u00e2jag\u1e5biha.\n\nIt is said in the end that after his return to China, he went to the\ncapital (evidently Nanking), and there, along with the Indian \u015arama\u1e47a\nBuddha-bhadra, executed translations of some of the works which he had\nobtained in India; and that before he had done all that he wished to\ndo in this way, he removed to King-chow[3] (in the present Hoo-pih), and\ndied in the monastery of Sin, at the age of eighty-eight, to the great\nsorrow of all who knew him. It is added that there is another larger\nwork giving an account of his travels in various countries.\n\nSuch is all the information given about our author, beyond what\nhe himself has told us. F\u00e2-hien was his clerical name, and means\n\u2018Illustrious in the Law,\u2019 or \u2018Illustrious master of the Law.\u2019 The Shih\nwhich often precedes it is an abbreviation of the name of Buddha\nas \u015a\u00e2kyamuni, \u2018the \u015a\u00e2kya, mighty in Love, dwelling in Seclusion and\nSilence,\u2019 and may be taken as equivalent to Buddhist. It is sometimes\nsaid to have belonged to \u2018the eastern Tsin dynasty\u2019 (A.D. 317\u2013419),\nand sometimes to \u2018the Sung,\u2019 that is, the Sung dynasty of the House of\nLiu (A.D. 420\u2013478). If he became a full monk at the age of twenty,\nand went to India when he was twenty-five, his long life may have been\ndivided pretty equally between the two dynasties.\n\n2. If there were ever another and larger account of F\u00e2-hien\u2019s travels\nthan the narrative of which a translation is now given, it has long\nceased to be in existence.\n\nIn the Catalogue of the imperial library of the Suy dynasty\n(A.D. 589\u2013618), the name F\u00e2-hien occurs four times. Towards the end of\nthe last section of it (page 22), after a reference to his travels,\nhis labours in translation at Kin-ling (another name for Nanking), in\nconjunction with Buddha-bhadra, are described. In the second section,\npage 15, we find \u2018A Record of Buddhistic Kingdoms;\u2019\u2014with a note,\nsaying that it was the work of the \u2018\u015arama\u1e47a, F\u00e2-hien;\u2019 and again, on\npage 13, we have \u2018Narrative of F\u00e2-hien in two Books,\u2019 and \u2018Narrative\nof F\u00e2-hien\u2019s Travels in one Book.\u2019 But all these three entries may\npossibly belong to different copies of the same work, the first and\nthe other two being in separate subdivisions of the Catalogue.\n\nIn the two Chinese copies of the narrative in my possession the\ntitle is \u2018Record of Buddhistic Kingdoms.\u2019 In the Japanese or Corean\nrecension subjoined to this translation, the title is twofold; first,\n\u2018Narrative of the Distinguished Monk, F\u00e2-hien;\u2019 and then, more at\nlarge, \u2018Incidents of Travels in India, by the \u015arama\u1e47a of the Eastern\nTsin, F\u00e2-hien, recorded by himself.\u2019\n\nThere is still earlier attestation of the existence of our little work\nthan the Suy Catalogue. The Catalogue Raisonn\u00e9 of the imperial library\nof the present dynasty (chap. 71) mentions two quotations from it by\nLe T\u00e2o-y\u00fcen, a geographical writer of the dynasty of the Northern Wei\n(A.D. 386\u2013584), one of them containing 89 characters, and the other\n276; both of them given as from the \u2018Narrative of F\u00e2-hien.\u2019\n\nIn all catalogues subsequent to that of Suy our work appears. The\nevidence for its authenticity and genuineness is all that could\nbe required. It is clear to myself that the \u2018Record of Buddhistic\nKingdoms\u2019 and the \u2018Narrative of his Travels by F\u00e2-hien\u2019 were\ndesignations of one and the same work, and that it is doubtful whether\nany larger work on the same subject was ever current. With regard to\nthe text subjoined to my translation, it was published in Japan in\n1779. The editor had before him four recensions of the narrative;\nthose of the Sung and Ming dynasties, with appendixes on the names\nof certain characters in them; that of Japan; and that of Corea. He\nwisely adopted the Corean text, published in accordance with a royal\nrescript in 1726, so far as I can make out; but the different readings\nof the other texts are all given in topnotes, instead of footnotes\nas with us, this being one of the points in which customs in the east\nand west go by contraries. Very occasionally, the editor indicates by\na single character, equivalent to \u2018right\u2019 or \u2018wrong,\u2019 which reading\nin his opinion is to be preferred. In the notes to the present\nrepublication of the Corean text, S stands for Sung, M for Ming, and\nJ for Japanese; R for right, and W for wrong. I have taken the trouble\nto give all the various readings (amounting to more than 300), partly\nas a curiosity and to make my text complete, and partly to show how,\nin the transcription of writings in whatever language, such variations\nare sure to occur,\n\n \u2018 maculae, quas aut incuria fudit,\n Aut humana parum cavit nature,\u2019\n\nwhile on the whole they very slightly affect the meaning of the\ndocument.\n\nThe editors of the Catalogue Raisonn\u00e9 intimate their doubts of the\ngood taste and reliability of all F\u00e2-hien\u2019s statements. It offends\nthem that he should call central India the \u2018Middle Kingdom,\u2019 and\nChina, which to them was the true and only Middle Kingdom, but \u2018a\nBorder land;\u2019\u2014it offends them as the vaunting language of a Buddhist\nwriter, whereas the reader will see in the expressions only an\ninstance of what F\u00e2-hien calls his \u2018simple straightforwardness.\u2019\n\nAs an instance of his unreliability they refer to his account of\nthe Buddhism of Khoten, whereas it is well known, they say, that the\nKhoteners from ancient times till now have been Mohammedans;\u2014as if\nthey could have been so 170 years before Mohammed was born, and 222\nyears before the year of the Hegira! And this is criticism in China.\nThe Catalogue was ordered by the K\u02bdien-lung emperor in 1722. Between\nthree and four hundred of the \u2018Great Scholars\u2019 of the empire were\nengaged on it in various departments, and thus egregiously ignorant\ndid they show themselves of all beyond the limits of their own\ncountry, and even of the literature of that country itself.\n\nMuch of what F\u00e2-hien tells his readers of Buddhist miracles and\nlegends is indeed unreliable and grotesque; but we have from him the\ntruth as to what he saw and heard.\n\n3. In concluding this introduction I wish to call attention to some\nestimates of the number of Buddhists in the world which have become\ncurrent, believing, as I do, that the smallest of them is much above\nwhat is correct.\n\ni. In a note on the first page of his work on the Bhilsa Topes (1854),\nGeneral Cunningham says: \u2018The Christians number about 270\nmillions; the Buddhists about 222 millions, who are distributed as\nfollows:\u2014China 170 millions, Japan 25, Anam 14, Siam 3, Ava 8, Nep\u00e1l\n1, and Ceylon 1; total, 222 millions.\u2019\n\nii. In his article on M. J. Barth\u00e9lemy Saint Hilaire\u2019s \u2018Le Bouddha et\nsa Religion,\u2019 republished in his \u2018Chips from a German Workshop,\u2019\nvol. i. (1868), Professor Max M\u00fcller (p. 215) says, \u2018The young prince\nbecame the founder of a religion which, after more than two thousand\nyears, is still professed by 455 millions of human beings,\u2019 and\nhe appends the following note: \u2018Though truth is not settled by\nmajorities, it would be interesting to know which religion counts at\nthe present moment the largest numbers of believers. Berghaus, in\nhis \u201cPhysical Atlas,\u201d gives the following division of the human race\naccording to religion:\u2014\u201cBuddhists 31.2 per cent, Christians 30.7,\nMohammedans 15.7, Brahm\u00e2nists 13.4, Heathens 8.7, and Jews 0.3.\u201d\nAs Berghaus does not distinguish the Buddhists in China from the\nfollowers of Confucius and Laotse, the first place on the scale really\nbelongs to Christianity. It is difficult to say to what religion a\nman belongs, as the same person may profess two or three. The emperor\nhimself, after sacrificing according to the ritual of Confucius,\nvisits a Tao-ss\u00e9 temple, and afterwards bows before an image of Fo in\na Buddhist chapel. (\u201cM\u00e9langes Asiatiques de St. P\u00e9tersbourg,\u201d vol. ii.\np. 374.)\u2019\n\niii. Both these estimates are exceeded by Dr. T. W. Rhys Davids\n(intimating also the uncertainty of the statements, and that numbers\nare no evidence of truth) in the introduction to his \u2018Manual of\nBuddhism.\u2019 The Buddhists there appear as amounting in all to 500\nmillions:\u201430 millions of Southern Buddhists, in Ceylon, Burma, Siam,\nAnam, and India (Jains); and 470 millions of North Buddhists, of\nwhom nearly 33 millions are assigned to Japan, and 414,686,974 to\nthe eighteen provinces of China proper. According to him, Christians\namount to about 26 per cent of mankind, Hindus to about 13,\nMohammedans to about 12\u00bd, Buddhists to about 40, and Jews to about\n\u00bd.\n\nIn regard to all these estimates, it will be observed that the immense\nnumbers assigned to Buddhism are made out by the multitude of Chinese\nwith which it is credited. Subtract Cunningham\u2019s 170 millions of\nChinese from his total of 222, and there remains only 52 millions of\nBuddhists. Subtract Davids\u2019 (say) 414\u00bd millions of Chinese from his\ntotal of 500, and there remain only 85\u00bd millions for Buddhism. Of\nthe numbers assigned to other countries, as well as of their whole\npopulations, I am in considerable doubt, excepting in the cases of\nCeylon and India; but the greatness of the estimates turns upon the\nimmense multitudes said to be in China. I do not know what total\npopulation Cunningham allowed for that country, nor on what principal\nhe allotted 170 millions of it to Buddhism;\u2014perhaps he halved his\nestimate of the whole, whereas Berghaus and Davids allotted to it the\nhighest estimates that have been given of the people.\n\nBut we have no certain information of the population of China. At an\ninterview with the former Chinese ambassador, Kwo Sung-t\u00e2o, in\nParis, in 1878, I begged him to write out for me the amount, with the\nauthority for it, and he assured me that it could not be done. I\nhave read probably almost everything that has been published on\nthe subject, and endeavoured by methods of my own to arrive at a\nsatisfactory conclusion;\u2014without reaching a result which I can\nventure to lay before the public. My impression has been that 400\nmillions is hardly an exaggeration.\n\nBut supposing that we had reliable returns of the whole population,\nhow shall we proceed to apportion that among Confucianists, T\u00e2oists,\nand Buddhists? Confucianism is the orthodoxy of China. The common\nname for it is J\u00fb Chi\u00e2o, \u2018the Doctrines held by the Learned Class,\u2019\nentrance into the circle of which is, with a few insignificant\nexceptions, open to all the people. The mass of them and the masses\nunder their influence are preponderatingly Confucian; and in the\nobservance of ancestral worship, the most remarkable feature of the\nreligion proper of China from the earliest times, of which Confucius\nwas not the author but the prophet, an overwhelming majority are\nregular and assiduous.\n\nAmong \u2018the strange principles\u2019 which the emperor of the K\u02bdang-hsi\nperiod, in one of his famous Sixteen Precepts, exhorted his people to\n\u2018discountenance and put away, in order to exalt the correct doctrine,\u2019\nBuddhism and T\u00e2oism were both included. If, as stated in the note\nquoted from Professor M\u00fcller, the emperor countenances both the T\u00e2oist\nworship and the Buddhist, he does so for reasons of state;\u2014to please\nespecially his Buddhist subjects in Thibet and Mongolia, and not to\noffend the many whose superstitious fancies incline to T\u00e2oism.\n\nWhen I went out and in as a missionary among the Chinese people for\nabout thirty years, it sometimes occurred to me that only the inmates\nof their monasteries and the recluses of both systems should be\nenumerated as Buddhists and T\u00e2oists; but I was in the end constrained\nto widen that judgment, and to admit a considerable following of both\namong the people, who have neither received the tonsure nor assumed\nthe yellow top. Dr. Eitel, in concluding his discussion of this point\nin his \u2018Lecture on Buddhism, an Event in History,\u2019 says: \u2018It is not\ntoo much to say that most Chinese are theoretically Confucianists,\nbut emotionally Buddhists or T\u00e2oists. But fairness requires us to add\nthat, though the mass of the people are more or less influenced by\nBuddhist doctrines, yet the people, as a whole, have no respect for\nthe Buddhist church, and habitually sneer at Buddhist priests.\u2019 For\nthe \u2018most\u2019 in the former of these two sentences I would substitute\n\u2018nearly all;\u2019 and between my friend\u2019s \u2018but\u2019 and \u2018emotionally\u2019 I would\nintroduce \u2018many are,\u2019 and would not care to contest his conclusion\nfarther. It does seem to me preposterous to credit Buddhism with the\nwhole of the vast population of China, the great majority of whom are\nConfucianists. My own opinion is, that its adherents are not so many\nas those even of Mohammedanism, and that instead of being the most\nnumerous of the religions (so called) of the world, it is only\nentitled to occupy the fifth place, ranking below Christianity,\nConfucianism, Brahm\u00e2nism, and Mohammedanism, and followed, some\ndistance off, by T\u00e2oism. To make a table of percentages of mankind,\nand assign to each system its proportion, is to seem to be wise where\nwe are deplorably ignorant; and, moreover, if our means of information\nwere much better than they are, our figures would merely show the\noutward adherence. A fractional per-centage might tell more for one\nsystem than a very large integral one for another.\n\n NOTES\n\n [1] \u9f94\n [2] \u5e73\u967d, \u6b66\u967d\n [3] \u8346\u5dde\n\n\n\n\nTHE TRAVELS OF F\u00c2-HIEN or RECORD OF BUDDHISTIC KINGDOMS\n\n\n\n\nCHAPTER I.\n\nFROM CH\u02bdANG-GAN TO THE SANDY DESERT.\n\n\nF\u00e2-hien had been living in Ch\u02bdang-gan.[1] Deploring the mutilated and\nimperfect state of the collection of the Books of Discipline, in the\nsecond year of the period Hw\u0103ng-che, being the Ke-h\u00e2e year of the\ncycle,[2] he entered into an engagement with Hwuy-king, T\u00e2o-ching,\nHwuy-ying, and Hwuy-wei,[3] that they should go to India and seek for\nthe Disciplinary Rules.[4]\n\nAfter starting from Ch\u02bdang-gan, they passed through Lung,[5] and came\nto the kingdom of K\u02bdeen-kwei,[6] where they stopped for the summer\nretreat.[7] When that was over, they went forward to the kingdom\nof Now-t\u02bdan,[8] crossed the mountain of Yang-low, and reached the\nemporium of Chang-yih.[9] There they found the country so much\ndisturbed that travelling on the roads was impossible for them. Its\nking, however, was very attentive to them, kept them (in his capital),\nand acted the part of their d\u00e2napati.[10]\n\nHere they met with Che-yen, Hwuy-keen, S\u0103ng-sh\u00e2o, P\u00e2o-yun, and\nS\u0103ng-king;[11] and in pleasant association with them, as bound on the\nsame journey with themselves, they passed the summer retreat (of that\nyear)[12] together, resuming after it their travelling, and going\non to T\u02bdun-hwang,[13] (the chief town) in the frontier territory of\ndefence extending for about 80 le from east to west, and about 40 from\nnorth to south. Their company, increased as it had been, halted there\nfor some days more than a month, after which F\u00e2-hien and his four\nfriends started first in the suite of an envoy,[14] having separated\n(for a time) from P\u00e2o-yun and his associates.\n\nLe H\u00e2o,[15] the prefect of T\u02bdun-hwang, had supplied them with the\nmeans of crossing the desert (before them), in which there are many\nevil demons and hot winds. (Travellers) who encounter them perish\nall to a man. There is not a bird to be seen in the air above, nor an\nanimal on the ground below. Though you look all round most earnestly\nto find where you can cross, you know not where to make your choice,\nthe only mark and indication being the dry bones of the dead (left\nupon the sand).[16]\n\n NOTES\n\n [1] Ch\u02bdang-gan is still the name of the principal district (and its\n city) in the department of Se-gan, Shen-se. It had been the capital\n of the first empire of Han (B.C. 202\u2013A.D. 24), as it subsequently was\n that of Suy (A.D. 589\u2013618). The empire of the eastern Tsin, towards\n the close of which F\u00e2-hien lived, had its capital at or near\n Nanking, and Ch\u02bdang-gan was the capital of the principal of the\n three Ts\u02bdin kingdoms, which, with many other minor ones, maintained a\n semi-independence of Tsin, their rulers sometimes even assuming the\n title of emperor.\n\n [2] The period Hw\u0103ng-che embraced from A.D. 399 to 414, being the\n greater portion of the reign of Y\u00e2o Hing of the After Ts\u02bdin, a\n powerful prince. He adopted Hw\u0103ng-che for the style of his reign\n in 399, and the cyclical name of that year was K\u0103ng-tsze. It is\n not possible at this distance of time to explain, if it could be\n explained, how F\u00e2-hien came to say that Ke-h\u00e2e was the second year of\n the period. It seems most reasonable to suppose that he set out on\n his pilgrimage in A.D. 399, the cycle name of which was Ke-h\u00e2e, as \u4e8c,\n the second year, instead of \u4e00, the first, might easily creep into\n the text. In the \u2018Memoirs of Eminent Monks\u2019 it is said that our\n author started in the third year of the period Lung-gan of the\n eastern Tsin, which was A.D. 399.\n\n [3] These, like F\u00e2-hien itself, are all what we might call \u2018clerical\u2019\n names, appellations given to the parties as monks or \u015arama\u1e47as.\n\n [4] The Buddhist tripi\u1e6daka or canon consists of three collections,\n containing, according to Eitel (p. 150), \u2018doctrinal aphorisms\n (or statements, purporting to be from Buddha himself); works on\n discipline; and works on metaphysics:\u2019\u2014called s\u00fbtra, vinaya, and\n abhidharma; in Chinese, king (\u7d93), le\u016dh (\u5f8b), and lun (\u8ad6), or texts,\n laws or rules, and discussions. Dr. Rhys Davids objects to the\n designation of \u2018metaphysics\u2019 as used of the abhidharma works, saying\n that \u2018they bear much more the relation to \u201cdharma\u201d which \u201cby-law\u201d\n bears to \u201claw\u201d than that which \u201cmetaphysics\u201d bears to \u201cphysics\u201d\u2019\n (Hibbert Lectures, p. 49). However this be, it was about the vinaya\n works that F\u00e2-hien was chiefly concerned. He wanted a good code of\n the rules for the government of \u2018the Order\u2019 in all its internal and\n external relations.\n\n [5] Lung embraced the western part of Shen-se and the eastern part\n of Kan-s\u016dh. The name remains in Lung Chow, in the extreme west of\n Shen-se.\n\n [6] K\u02bdeen-kwei was the second king of \u2018the Western Ts\u02bdin.\u2019 His family\n was of northern or barbarous origin, from the tribe of the Seen-pe,\n with the surname of K\u02bdeih-fuh. The first king was Kwo-jin, and\n received his appointment from the sovereign of the chief Ts\u02bdin\n kingdom in 385. He was succeeded in 388 by his brother, the\n K\u02bdeen-kwei of the text, who was very prosperous in 398, and took the\n title of king of Ts\u02bdin. F\u00e2-hien would find him at his capital,\n somewhere in the present department of Lan-chow, Kan-s\u016dh.\n\n [7] Under varsh\u00e2s or vash\u00e2vas\u00e2na (P\u00e2li, vassa; Spence Hardy, vass),\n Eitel (p. 163) says:\u2014\u2018One of the most ancient institutions of\n Buddhist discipline, requiring all ecclesiastics to spend the rainy\n season in a monastery in devotional exercises. Chinese Buddhists\n naturally substituted the hot season for the rainy (from the 16th day\n of the 5th to the 15th of the 9th Chinese month).\u2019\n\n [8] During the troubled period of the Tsin dynasty, there were five\n (usurping) Leang sovereignties in the western part of the empire (\u4e94\n \u51c9). The name Leang remains in the department of Leang-chow in the\n northern part of Kan-s\u016dh. The \u2018southern Leang\u2019 arose in 397 under a\n T\u016dh-f\u0103h W\u00fb-k\u00fb, who was succeeded in 399 by a brother, Le-luh-koo; and\n he again by his brother, the Now-t\u02bdan of the text, in 402, who was\n not yet king therefore when F\u00e2-hien and his friends reached his\n capital. How he is represented as being so may be accounted for in\n various ways, of which it is not necessary to write.\n\n [9] Chang-yih is still the name of a district in Kan-chow department,\n Kan-s\u016dh. It is a long way north and west from Lan-chow, and not far\n from the Great Wall. Its king at this time was, probably, Twan-yeh of\n \u2018the northern Leang.\u2019\n\n [10] D\u00e2na is the name for religious charity, the first of the six\n p\u00e2ramit\u00e2s, or means of attaining to nirv\u00e2\u1e47a; and a d\u00e2napati is \u2018one\n who practises d\u00e2na and thereby crosses (\u8d8a) the sea of misery.\u2019 It is\n given as \u2018a title of honour to all who support the cause of\n Buddhism by acts of charity, especially to founders and patrons of\n monasteries;\u2019\u2014see Eitel, p. 29.\n\n [11] Of these pilgrims with their clerical names, the most\n distinguished was P\u00e2o-yun, who translated various Sanskrit works on\n his return from India, of which only one seems to be now existing. He\n died in 449. See Nanjio\u2019s Catalogue of the Tripi\u1e6daka, col. 417.\n\n [12] This was the second summer since the pilgrims left Ch\u02bdang-gan.\n We are now therefore, probably, in A.D. 400.\n\n [13] T\u02bdun-hwang (lat. 39\u00b0 40\u2032 N.; lon. 94\u00b0 50\u2032 E.) is still the name\n of one of the two districts constituting the department of Gan-se,\n the most western of the prefectures of Kan-s\u016dh; beyond the\n termination of the Great Wall.\n\n [14] Who this envoy was, and where he was going, we do not know. The\n text will not admit of any other translation.\n\n [15] Le H\u00e2o was a native of Lung-se, a man of learning, able and\n kindly in his government. He was appointed governor or prefect of\n T\u02bdun-hwang by the king of \u2018the northern Leang,\u2019 in 400; and there he\n sustained himself, becoming by-and-by \u2018duke of western Leang,\u2019 till\n he died in 417.\n\n [16] \u2018The river of sand;\u2019 the great desert of Kobi or Gobi; having\n various other names. It was a great task which the pilgrims had now\n before them,\u2014to cross this desert. The name of \u2018river\u2019 in the Chinese\n misleads the reader, and he thinks of crossing it as of crossing\n a stream; but they had to traverse it from east to west. In his\n \u2018Vocabulary of Proper Names,\u2019 p. 23, Dr. Porter Smith says:\u2014\u2018It\n extends from the eastern frontier of Mongolia, south-westward to the\n further frontier of Turkestan, to within six miles of Ilch\u00ee, the\n chief town of Khoten. It thus comprises some twenty-three degrees\n of longitude in length, and from three to ten degrees of latitude\n in breadth, being about 2,100 miles in its greatest length. In some\n places it is arable. Some idea may be formed of the terror with\n which this \u201cSea of Sand,\u201d with its vast billows of shifting sands, is\n regarded, from the legend that in one of the storms 360 cities were\n all buried within the space of twenty-four hours.\u2019 So also Gilmour\u2019s\n \u2018Among the Mongols,\u2019 chap. 5.\n\n\n\n\nCHAPTER II.\n\nON TO SHEN-SHEN AND THENCE TO KHOTEN.\n\n\nAfter travelling for seventeen days, a distance we may calculate of\nabout 1500 le, (the pilgrims) reached the kingdom of Shen-shen,[1] a\ncountry rugged and hilly, with a thin and barren soil. The clothes\nof the common people are coarse, and like those worn in our land\nof Han,[2] some wearing felt and others coarse serge or cloth\nof hair;\u2014this was the only difference seen among them. The king\nprofessed (our) Law, and there might be in the country more than\nfour thousand monks,[3] who were all students of the h\u00eenay\u00e2na.[4] The\ncommon people of this and other kingdoms (in that region), as well\nas the \u015bramans,[5] all practise the rules of India,[6] only that\nthe latter do so more exactly, and the former more loosely. So (the\ntravellers) found it in all the kingdoms through which they went on\ntheir way from this to the west, only that each had its own peculiar\nbarbarous speech.[7] (The monks), however, who had (given up the\nworldly life) and quitted their families, were all students of Indian\nbooks and the Indian language. Here they stayed for about a month,\nand then proceeded on their journey, fifteen days walking to the\nnorth-west bringing them to the country of Woo-e.[8] In this also\nthere were more than four thousand monks, all students of the\nh\u00eenay\u00e2na. They were very strict in their rules, so that \u015bramans from\nthe territory of Ts\u02bdin[9] were all unprepared for their regulations.\nF\u00e2-hien, through the management of Foo Kung-sun, ma\u00eetre\nd\u2019h\u00f4tellerie,[10] was able to remain (with his company in the\nmonastery where they were received) for more than two months, and here\nthey were rejoined by P\u00e2o-yun and his friends.[11] (At the end of\nthat time) the people of Woo-e neglected the duties of propriety and\nrighteousness, and treated the strangers in so niggardly a manner that\nChe-yen, Hwuy-keen, and Hwuy-wei went back towards K\u00e2o-ch\u02bdang,[12]\nhoping to obtain there the means of continuing their journey. F\u00e2-hien\nand the rest, however, through the liberality of Foo Kung-sun, managed\nto go straight forward in a south-west direction. They found the\ncountry uninhabited as they went along. The difficulties which they\nencountered in crossing the streams and on their route, and the\nsufferings which they endured, were unparalleled in human experience,\nbut in the course of a month and five days they succeeded in reaching\nYu-teen.[13]\n\n NOTES\n\n [1] An account is given of the kingdom of Shen-shen in the 96th of\n the Books of the first Han dynasty, down to its becoming a dependency\n of China, about B.C. 80. The greater portion of that is now\n accessible to the English reader in a translation by Mr. Wylie in the\n \u2018Journal of the Anthropological Institute,\u2019 August, 1880. Mr. Wylie\n says:\u2014\u2018Although we may not be able to identify Shen-shen with\n certainty, yet we have sufficient indications to give an appropriate\n idea of its position, as being south of and not far from lake Lob.\u2019\n He then goes into an exhibition of those indications, which I need\n not transcribe. It is sufficient for us to know that the capital city\n was not far from Lob or Lop Nor, into which in lon. 38\u00b0 E. the Tarim\n flows. F\u00e2-hien estimated its distance to be 1500 le from T\u02bdun-hwang.\n He and his companions must have gone more than twenty-five miles a\n day to accomplish the journey in seventeen days.\n\n [2] This is the name which F\u00e2-hien always uses when he would speak\n of China, his native country, as a whole, calling it from the great\n dynasty which had ruled it, first and last, for between four and five\n centuries. Occasionally, as we shall immediately see, he speaks of\n \u2018the territory of Ts\u02bdin or Ch\u02bdin,\u2019 but intending thereby only the\n kingdom or Ts\u02bdin, having its capital, as described in the first note\n on the last chapter, in Ch\u02bdang-gan.\n\n [3] So I prefer to translate the character \u50e7 (s\u0103ng) rather than by\n \u2018priests.\u2019 Even in Christianity, beyond the priestly privilege\n which belongs to all believers, I object to the ministers of any\n denomination or church calling themselves or being called \u2018priests;\u2019\n and much more is the name inapplicable to the \u015arama\u1e47as or bhikshus of\n Buddhism which acknowledges no God in the universe, no soul in man,\n and has no services of sacrifice or prayer in its worship. The only\n difficulty in the use of \u2018monks\u2019 is caused by the members of the\n sect in Japan which, since the middle of the fifteenth century,\n has abolished the prohibition against marrying on the part of its\n ministers, and other prohibitions in diet and dress. S\u0103ng and\n s\u0103ng-ke\u00e2 represent the Sanskrit sa\u1e45gha, which denotes (E. H., p 117),\n first, an assembly of monks, or bhikshu sa\u1e45gha, constituted by at\n least four members, and empowered to hear confession, to grant\n absolution, to admit persons to holy orders, &c.; secondly, the third\n constituent of the Buddhistic Trinity, a deification of the communio\n sanctorum, or the Buddhist order. The name is used by our author of\n the monks collectively or individually as belonging to the class, and\n may be considered as synonymous with the name \u015brama\u1e47a, which will\n immediately claim our attention.\n\n [4] Meaning the \u2018small vehicle, or conveyance.\u2019 There are in\n Buddhism the triy\u00e2na, or \u2018three different means of salvation, i.e. of\n conveyance across the sa\u1e43s\u00e2ra, or sea of transmigration, to the\n shores of nirv\u00e2\u1e47a. Afterwards the term was used to designate the\n different phases of development through which the Buddhist dogma\n passed, known as the mah\u00e2y\u00e2na, h\u00eenay\u00e2na, and madhyamay\u00e2na.\u2019 \u2018The\n h\u00eenay\u00e2na is the simplest vehicle of salvation, corresponding to the\n first of the three degrees of saintship. Characteristics of it are\n the preponderance of active moral asceticism, and the absence of\n speculative mysticism and quietism.\u2019 E. H., pp. 151\u20132, 45, and 117.\n\n [5] \u2018\u015araman\u2019 may in English take the place of \u015arama\u1e47a (P\u00e2li, Samana;\n in Chinese, Sh\u00e2-m\u0103n), the name for Buddhist monks, as those who have\n separated themselves from (left) their families, and quieted their\n hearts from all intrusion of desire and lust. \u2018It is employed, first,\n as a general name for ascetics of all denominations, and, secondly,\n as a general designation of Buddhistic monks.\u2019 E. H., pp. 130, 131.\n\n [6] The name for India is here the same as in the former chapter and\n throughout the book,\u2014T\u02bdeen-chuh (\u5929\u7afa), the chuh being pronounced,\n probably, in F\u00e2-hien\u2019s time as tuk. How the earliest name for India,\n Shin-tuk or duk=Scinde, came to be changed into Thien-tuk, it\n would take too much space to explain. I believe it was done by the\n Buddhists, wishing to give a good auspicious name to the fatherland\n of their Law, and calling it \u2018the Heavenly Tuk,\u2019 just as the\n Mohammedans call Arabia \u2018the Heavenly region\u2019 (\u5929\u65b9), and the court\n of China itself is called \u2018the Celestial\u2019 (\u5929\ua700\u671d).\n\n [7] Tartar or Mongolian.\n\n [8] Woo-e has not been identified. Watters (\u2018China Review,\u2019 viii.\n 115) says:\u2014\u2018We cannot be far wrong if we place it in Kharaschar, or\n between that and Kutscha.\u2019 It must have been a country of\n considerable size to have so many monks in it.\n\n [9] This means in one sense China, but F\u00e2-hien, in his use of the\n name, was only thinking of the three Ts\u02bdin states of which I have\n spoken in a previous note; perhaps only of that from the capital of\n which he had himself set out.\n\n [10] This sentence altogether is difficult to construe, and Mr.\n Watters, in the \u2018China Review,\u2019 was the first to disentangle more\n than one knot in it. I am obliged to adopt the reading of \u884c\u5802 in the\n Chinese editions, instead of the \u884c\u7576 in the Corean text. It seems\n clear that only one person is spoken of as assisting the travellers,\n and his name, as appears a few sentences farther on, was Foo\n Kung-sun. The \u884c\u5802 which immediately follows the surname Foo \u7b26, must\n be taken as the name of his office, corresponding, as the \u884c shows, to\n that of le ma\u00eetre d\u2019h\u00f4tellerie in a Roman Catholic abbey. I was once\n indebted myself to the kind help of such an officer at a monastery in\n Canton province. The Buddhistic name for him is uddesika=overseer.\n The Kung-sun that follows his surname indicates that he was descended\n from some feudal lord in the old times of the Chow dynasty. We know\n indeed of no ruling house which had the surname of Foo, but its\n adoption by the grandson of a ruler can be satisfactorily accounted\n for; and his posterity continued to call themselves Kung-sun, duke or\n lord\u2019s grandson, and so retain the memory of the rank of their\n ancestor.\n\n [11] Whom they had left behind them at T\u02bdun-hwang.\n\n [12] The country of the Ouighurs, the district around the modern\n Turfan or Tangut.\n\n [13] Yu-teen is better known as Khoten. Dr. P. Smith gives (p. 11)\n the following description of it:\u2014\u2018A large district on the south-west\n of the desert of Gobi, embracing all the country south of Oksu and\n Yarkand, along the northern base of the Kwun-lun mountains, for more\n than 300 miles from east to west. The town of the same name, now\n called Ilch\u00ee, is in an extensive plain on the Khoten river, in lat.\n 37\u00b0 N., and lon. 80\u00b0 35\u2032 E. After the Tung\u00e2ni insurrection against\n Chinese rule in 1862, the Mufti H\u00e2ji Habeeboolla was made governor of\n Khoten, and held the office till he was murdered by Yakoob Beg, who\n became for a time the conqueror of all Chinese Turkestan. Khoten\n produces fine linen and cotton stuffs, jade ornaments, copper, grain,\n and fruits.\u2019 The name in Sanskrit is Kustana. (E. H., p. 60).\n\n\n\n\nCHAPTER III.\n\nKHOTEN. PROCESSIONS OF IMAGES. THE KING\u2019S NEW MONASTERY.\n\n\nYu-teen is a pleasant and prosperous kingdom, with a numerous and\nflourishing population. The inhabitants all profess our Law, and join\ntogether in its religious music for their enjoyment.[1] The\nmonks amount to several myriads, most of whom are students of the\nmah\u00e2y\u00e2na.[2] They all receive their food from the common store.[3]\nThroughout the country the houses of the people stand apart like\n(separate) stars, and each family has a small tope[4] reared in front\nof its door. The smallest of these may be twenty cubits high, or\nrather more.[5] They make (in the monasteries) rooms for monks from\nall quarters,[5] the use of which is given to travelling monks who may\narrive, and who are provided with whatever else they require.\n\nThe lord of the country lodged F\u00e2-hien and the others comfortably,\nand supplied their wants, in a monastery[6] called Gomati,[6] of the\nmah\u00e2y\u00e2na school. Attached to it there are three thousand monks, who\nare called to their meals by the sound of a bell. When they enter the\nrefectory, their demeanour is marked by a reverent gravity, and they\ntake their seats in regular order, all maintaining a perfect silence.\nNo sound is heard from their alms-bowls and other utensils. When any\nof these pure men[7] require food, they are not allowed to call out\n(to the attendants) for it, but only make signs with their hands.\n\nHwuy-king, T\u00e2o-ching, and Hwuy-tah set out in advance towards the\ncountry of K\u02bdeeh-ch\u02bd\u00e2;[8] but F\u00e2-hien and the others, wishing to see\nthe procession of images, remained behind for three months. There are\nin this country four[9] great monasteries, not counting the smaller\nones. Beginning on the first day of the fourth month, they sweep and\nwater the streets inside the city, making a grand display in the\nlanes and byways. Over the city gate they pitch a large tent, grandly\nadorned in all possible ways, in which the king and queen, with their\nladies brilliantly arrayed,[10] take up their residence (for the\ntime).\n\nThe monks of the Gomati monastery, being mah\u00e2y\u00e2na students, and held\nin great reverence by the king, took precedence of all others in the\nprocession. At a distance of three or four le from the city, they made\na four-wheeled image car, more than thirty cubits high, which looked\nlike the great hall (of a monastery) moving along. The seven precious\nsubstances[11] were grandly displayed about it, with silken streamers\nand canopies hanging all around. The (chief) image[12] stood in the\nmiddle of the car, with two Bodhisattvas[13] in attendance upon it,\nwhile devas[14] were made to follow in waiting, all brilliantly carved\nin gold and silver, and hanging in the air. When (the car) was a\nhundred paces from the gate, the king put off his crown of state,\nchanged his dress for a fresh suit, and with bare feet, carrying\nin his hands flowers and incense, and with two rows of attending\nfollowers, went out at the gate to meet the image; and, with his head\nand face (bowed to the ground), he did homage at its feet, and then\nscattered the flowers and burnt the incense. When the image was\nentering the gate, the queen and the brilliant ladies with her in\nthe gallery above scattered far and wide all kinds of flowers, which\nfloated about and fell promiscuously to the ground. In this way\neverything was done to promote the dignity of the occasion. The\ncarriages of the monasteries were all different, and each one had its\nown day for the procession. (The ceremony) began on the first day of\nthe fourth month, and ended on the fourteenth, after which the king\nand queen returned to the palace.\n\nSeven or eight le to the west of the city there is what is called the\nKing\u2019s New Monastery, the building of which took eighty years, and\nextended over three reigns. It may be 250 cubits in height, rich in\nelegant carving and inlaid work, covered above with gold and silver,\nand finished throughout with a combination of all the precious\nsubstances. Behind the tope there has been built a Hall of Buddha,[15]\nof the utmost magnificence and beauty, the beams, pillars, venetianed\ndoors, and windows being all overlaid with gold-leaf. Besides this,\nthe apartments for the monks are imposingly and elegantly decorated,\nbeyond the power of words to express. Of whatever things of highest\nvalue and preciousness the kings in the six countries on the east of\nthe (Ts\u02bdung) range of mountains[16] are possessed, they contribute the\ngreater portion (to this monastery), using but a small portion of them\nthemselves.[17]\n\n NOTES\n\n [1] This fondness for music among the Khoteners is mentioned by Hs\u00fcan\n and Ch\u02bdwang and others.\n\n [2] Mah\u00e2y\u00e2na; See chap. ii note 4. It is a later form of the Buddhist\n doctrine, the second phase of its development corresponding to the\n state of a Bodhisattva, who, being able to transport himself and all\n mankind to nirv\u00e2\u1e47a, may be compared to a huge vehicle. See Davids on\n the \u2018Key-note of the \u201cGreat Vehicle,\u201d\u2019 Hibbert Lectures, p. 254.\n\n [3] F\u00e2-hien supplies sufficient information of how the common store\n or funds of the monasteries were provided, farther on in chapters\n xvi and xxxix, as well as in other passages. As the point is\n important, I will give here, from Davids\u2019 fifth Hibbert Lecture (p.\n 178), some of the words of the dying Buddha, taken from \u2018The Book\n of the Great Decease,\u2019 as illustrating the statement in this\n text:\u2014\u2018So long as the brethren shall persevere in kindness of\n action, speech, and thought among the saints, both in public and\n private; so long as they shall divide without partiality, and share\n in common with the upright and holy, all such things as they\n receive in accordance with the just provisions of the order, down\n even to the mere contents of a begging bowl; ... so long may the\n brethren be expected not to decline, but to prosper.\u2019\n\n [4] The Chinese \u5854 (t\u02bdah; in Cantonese, t\u02bdap), as used by F\u00e2-hien,\n is, no doubt, a phonetisation of the Sanskrit st\u00fbpa or P\u00e2li th\u00fbpa;\n and it is well in translating to use for the structures described\n by him the name of topes,\u2014made familiar by Cunningham and other\n Indian antiquarians. In the thirteenth chapter there is an account\n of one built under the superintendence of Buddha himself, \u2018as a\n model for all topes in future.\u2019 They were usually in the form of\n bell-shaped domes, and were solid, surmounted by a long tapering\n pinnacle formed with a series of rings, varying in number. But\n their form, I suppose, was often varied; just as we have in China\n pagodas of different shapes. There are several topes now in the\n Indian Institute at Oxford, brought from Buddha Gay\u00e2, but the\n largest of them is much smaller than \u2018the smallest\u2019 of those of\n Khoten. They were intended chiefly to contain the relics of Buddha\n and famous masters of his Law; but what relics could there be in\n the Tiratna topes of chapter xvi?\n\n [5] The meaning here is much disputed. The author does not mean to\n say that the monk\u2019s apartments were made \u2018square,\u2019 but that the\n monasteries were made with many guest-chambers or spare rooms.\n\n [6] The Sanskrit term for a monastery is used here,\u2014Sa\u1e45gh\u00e2r\u00e2ma,\n \u2018gardens of the assembly,\u2019 originally denoting only \u2018the surrounding\n park, but afterwards transferred to the whole of the premises\u2019\n (E. H., p. 118). Gomati, the name of this monastery, means \u2018rich in\n cows.\u2019\n\n [7] A denomination for the monks as vimala, \u2018undefiled\u2019 or \u2018pure.\u2019\n Giles makes it \u2018the menials that attend on the monks,\u2019 but I have not\n met with it in that application.\n\n [8] K\u02bdeeh-ch\u02bd\u00e2 has not been clearly identified. R\u00e9musat made it\n Cashmere; Klaproth, Iskardu; Beal makes it Kartchou; and Eitel,\n Khas\u02bda, \u2018an ancient tribe on the Paropamisus, the Kasioi of Ptolemy.\u2019\n I think it was Ladak, or some well-known place in it. Hwuy-tah,\n unless that name be an alias, appears here for the first time.\n\n [9] Instead of \u2018four,\u2019 the Chinese copies of the text have \u2018fourteen;\u2019\n but the Corean reading is, probably, more correct.\n\n [10] There may have been, as Giles says, \u2018maids of honour;\u2019 but the\n character does not say so.\n\n [11] The Sapta-ratna, gold, silver, lapis lazuli, rock crystal,\n rubies, diamonds or emeralds, and agate. See Sacred Books of the East\n (Davids\u2019 Buddhist Suttas), vol. xi., p. 249.\n\n [12] No doubt that of \u015a\u00e2kyamuni himself.\n\n [13] A Bodhisattva is one whose essence has become intelligence;\n a Being who will in some future birth as a man (not necessarily or\n usually the next) attain to Buddhahood. The name does not include\n those Buddhas who have not yet attained to pari-nirv\u00e2\u1e47a. The symbol\n of the state is an elephant fording a river. Popularly, its\n abbreviated form P\u02bd\u00fb-s\u00e2 is used in China for any idol or image; here\n the name has its proper signification.\n\n [14] \u8af8\u5929, \u2018all the thien,\u2019 or simply \u2018the thien\u2019 taken as plural.\n But in Chinese the character called thien (\u5929) denotes heaven, or\n Heaven, and is interchanged with T\u00ee and Shang T\u00ee, meaning God. With\n the Buddhists it denotes the devas or Brahm\u00e2nic gods, or all the\n inhabitants of the six devalokas. The usage shows the antagonism\n between Buddhism and Brahm\u00e2nism, and still more that between it and\n Confucianism.\n\n [15] Giles and Williams call this \u2018the oratory of Buddha.\u2019 But\n \u2018oratory\u2019 gives the idea of a small apartment, whereas the name here\n leads the mind to think of a large \u2018hall.\u2019 I once accompanied the\n monks of a large monastery from their refectory to the Hall of\n Buddha, which was a lofty and spacious apartment splendidly fitted\n up.\n\n [16] The Ts\u02bdung, or \u2018Onion\u2019 range, called also the Belurtagh\n mountains, including the Karakorum, and forming together the\n connecting links between the more northern T\u02bdeen-shan and the\n Kwun-lun mountains on the north of Thibet. It would be difficult to\n name the six countries which F\u00e2-hien had in mind.\n\n [17] This seems to be the meaning here. My first impression of it\n was that the author meant to say that the contributions which they\n received were spent by the monks mainly on the buildings, and only to\n a small extent for themselves; and I still hesitate between that view\n and the one in the version.\n\n There occurs here the binomial phrase kung-yang \u4f9b\u990a, which is one\n of the most common throughout the narrative, and is used not only\n of support in the way of substantial contributions given to monks,\n monasteries, and Buddhism, but generally of all Buddhistic worship,\n if I may use that term in the connexion. Let me here quote two or\n three sentences from Davids\u2019 Manual (pp. 168\u2013170):\u2014\u2018The members of\n the order are secured from want. There is no place in the Buddhist\n scheme for churches; the offering of flowers before the sacred tree\n or image of the Buddha takes the place of worship. Buddhism does not\n acknowledge the efficacy of prayers; and in the warm countries where\n Buddhists live, the occasional reading of the law, or preaching of the\n word, in public, can take place best in the open air, by moonlight,\n under a simple roof of trees or palms. There are five principal kinds\n of meditation, which in Buddhism takes the place of prayer.\u2019\n\n\n\n\nCHAPTER IV.\n\nTHROUGH THE TS\u02bdUNG OR \u2018ONION\u2019 MOUNTAINS TO K\u02bdEEH-CH\u02bd\u00c2;\u2014PROBABLY\nSKARDO, OR SOME CITY MORE TO THE EAST IN LADAK.\n\n\nWhen the processions of images in the fourth month were over,\nS\u0103ng-sh\u00e2o, by himself alone, followed a Tartar who was an earnest\nfollower of the Law,[1] and proceeded towards Kophene.[2] F\u00e2-hien and\nthe others went forward to the kingdom of Tsze-hoh, which it took them\ntwenty-five days to reach.[3] Its king was a strenuous follower of\nour Law,[4] and had (around him) more than a thousand monks, mostly\nstudents of the mah\u00e2y\u00e2na. Here (the travellers) abode fifteen days,\nand then went south for four days, when they found themselves among\nthe Ts\u02bdung-ling mountains, and reached the country of Yu-hwuy,[5]\nwhere they halted and kept their retreat.[6] When this was over,\nthey went on among the hills[7] for twenty-five days, and got to\nK\u02bdeeh-ch\u02bd\u00e2,[8] there rejoining Hwuy-king[9] and his two companions.\n\n NOTES\n\n [1] This Tartar is called a \u9053\u4eba, \u2018a man of the T\u00e2o,\u2019 or faith of\n Buddha. It occurs several times in the sequel, and denotes the man\n who is not a Buddhist outwardly only, but inwardly as well, whose\n faith is always making itself manifest in his ways. The name may be\n used of followers of other systems of faith besides Buddhism.\n\n [2] See the account of the kingdom of Kophene, in the 96th Book of\n the first Han Records, p. 78, where its capital is said to be 12,200\n le from Ch\u02bdang-gan. It was the whole or part of the present\n Cabulistan The name of Cophene is connected with the river Kophes,\n supposed to be the same as the present Cabul river, which falls into\n the Indus, from the west, at Attock, after passing Pesh\u00e2war. The city\n of Cabul, the capital of Afghanistan, may be the Kophene of the text;\n but we do not know that S\u0103ng-sh\u00e2o and his guide got so far west. The\n text only says that they set out from Khoten \u2018towards it.\u2019\n\n [3] Tsze-hoh has not been identified. Beal thinks it was Yarkand,\n which, however, was north-west from Khoten. Watters (\u2018China Review,\u2019\n p. 135) rather approves the suggestion of \u2018Tashkurgan in Sirikul\u2019 for\n it. As it took F\u00e2-hien twenty-five days to reach it, it must have\n been at least 150 miles from Khoten.\n\n [4] The king is described here by a Buddhistic phrase, denoting\n the possession of v\u00eeryabala, \u2018the power of energy; persevering\n exertion\u2014one of the five moral powers\u2019 (E. H., p. 170).\n\n [5] Nor has Yu-hwuy been clearly identified. Evidently it was\n directly south from Tsze-hoh, and among the \u2018Onion\u2019 mountains.\n Watters hazards the conjecture that it was the Aktasch of our present\n maps.\n\n [6] This was the retreat already twice mentioned as kept by the\n pilgrims in the summer, the different phraseology, \u2018quiet rest,\u2019\n without any mention of the season, indicating their approach to\n India, E. H., p. 168. Two, if not three, years had elapsed since they\n left Ch\u02bdang-gan. Are we now with them in 402?\n\n [7] This is the Corean reading (\u5c71), much preferable to the (\u6b62) of the\n Chinese editions.\n\n [8] See chap. iii, note 8. Watters approves of Klaproth\u2019s\n determination of K\u02bdeeh-ch\u02bd\u00e2 to be Iskardu or Skardo. There are\n difficulties in connexion with the view, but it has the advantage, to\n my mind very great, of bringing the pilgrims across the Indus. The\n passage might be accomplished with ease at this point of the river\u2019s\n course, and therefore is not particularly mentioned.\n\n [9] Who had preceded them from Khoten, chap. iii paragraph 3.\n\n\n\n\nCHAPTER V.\n\nGREAT QUINQUENNIAL ASSEMBLY OF MONKS. RELICS OF BUDDHA. PRODUCTIONS OF\nTHE COUNTRY.\n\n\nIt happened that the king of the country was then holding the pa\u00f1cha\nparishad, that is, in Chinese, the great quinquennial assembly.[1]\nWhen this is to be held, the king requests the presence of the \u015aramans\nfrom all quarters (of his kingdom). They come (as if) in clouds;\nand when they are all assembled, their place of session is grandly\ndecorated. Silken streamers and canopies are hung out in, and\nwater-lilies in gold and silver are made and fixed up behind the\nplaces where (the chief of them) are to sit. When clean mats have been\nspread, and they are all seated, the king and his ministers present\ntheir offerings according to rule and law. (The assembly takes place),\nin the first, second, or third month, for the most part in the spring.\n\nAfter the king has held the assembly, he further exhorts the ministers\nto make other and special offerings. The doing of this extends over\none, two, three, five, or even seven days; and when all is finished,\nhe takes his own riding-horse, saddles, bridles, and waits on him\nhimself,[2] while he makes the noblest and most important minister\nof the kingdom mount him. Then, taking fine white woollen cloth, all\nsorts of precious things, and articles which the \u015aramans require, he\ndistributes them among them, uttering vows at the same time along\nwith all his ministers; and when this distribution has taken place, he\nagain redeems (whatever he wishes) from the monks.[3]\n\nThe country, being among the hills and cold, does not produce the\nother cereals, and only the wheat gets ripe. After the monks have\nreceived their annual (portion of this), the mornings suddenly show\nthe hoar-frost, and on this account the king always begs the monks to\nmake the wheat ripen[4] before they receive their portion. There is in\nthe country a spittoon which belonged to Buddha, made of stone, and in\ncolour like his alms-bowl. There is also a tooth of Buddha, for which\nthe people have reared a tope, connected with which there are more\nthan a thousand monks and their disciples,[5] all students of the\nh\u00eenay\u00e2na. To the east of these hills the dress of the common people\nis of coarse materials, as in our country of Ts\u02bdin, but here also[6]\nthere were among them the differences of fine woollen cloth and of\nserge or haircloth. The rules observed by the \u015aramans are remarkable,\nand too numerous to be mentioned in detail. The country is in the\nmidst of the Onion range. As you go forward from these mountains, the\nplants, trees, and fruits are all different from those of the land of\nHan, excepting only the bamboo, pomegranate,[7] and sugar-cane.\n\n NOTES\n\n [1] See Eitel, p. 89. He describes the assembly as \u2018an ecclesiastical\n conference, first instituted by king A\u015boka for general confession of\n sins and inculcation of morality.\u2019\n\n [2] The text of this sentence is perplexing; and all translators,\n including myself, have been puzzled by it.\n\n [3] See what we are told of king A\u015boka\u2019s grant of all the Jambudv\u00eepa\n to the monks in chapter xxvii. There are several other instances of\n similar gifts in the Mah\u00e2va\u1e49\u015ba.\n\n [4] Watters calls attention to this as showing that the monks of\n K\u02bdeeh-ch\u02bd\u00e2 had the credit of possessing weather-controlling powers.\n\n [5] The text here has \u50e7\u5f92, not \u50e7 alone. I often found in\n monasteries boys and lads who looked up to certain of the monks as\n their preceptors.\n\n [6] Compare what is said in chapter ii of the dress of the people of\n Shen-shen.\n\n [7] Giles thinks the fruit here was the guava, because the ordinary\n name for \u2018pomegranate\u2019 is preceded by gan (\u5b89); but the pomegranate\n was called at first Gan Shih-l\u00e2u, as having been introduced into\n China from Gan-seih by Chang k\u02bdeen, who is referred to in chapter vii.\n\n\n\n\nCHAPTER VI.\n\nON TOWARDS NORTH INDIA. DARADA. IMAGE OF MAITREYA BODHISATTVA.\n\n\nFrom this (the travellers) went westwards towards North India, and\nafter being on the way for a month, they succeeded in getting across\nand through the range of the Onion mountains. The snow rests on them\nboth winter and summer. There are also among them venomous dragons,\nwhich, when provoked, spit forth poisonous winds, and cause showers of\nsnow and storms of sand and gravel. Not one in ten thousand of those\nwho encounter these dangers escapes with his life. The people of the\ncountry call the range by the name of \u2018The Snow mountains.\u2019 When\n(the travellers) had got through them, they were in North India,\nand immediately on entering its borders, found themselves in a small\nkingdom called T\u02bdo-leih,[1] where also there were many monks, all\nstudents of the h\u00eenay\u00e2na.\n\nIn this kingdom there was formerly an Arhan,[2] who by his\nsupernatural power[3] took a clever artificer up to the Tushita[4]\nheaven, to see the height, complexion, and appearance of Maitreya\nBodhisattva,[5] and then return and make an image of him in wood.\nFirst and last, this was done three times, and then the image was\ncompleted, eighty cubits in height, and eight cubits at the base from\nknee to knee of the crossed legs. On fast-days it emits an effulgent\nlight. The kings of the (surrounding) countries vie with one another\nin presenting offerings to it. Here it is,\u2014to be seen now as of\nold.[6]\n\n NOTES\n\n [1] Eitel and others identify this with Darada, the country of the\n ancient Dardae, the region near Dardus; lat. 30\u00b0 11\u2032 N., lon. 73\u00b0\n 54\u2032 E. See E. H. p. 30. I am myself in more than doubt on the point.\n Cunningham (\u2018Ancient Geography of India,\u2019 p. 82) says \u2018Darel is a\n valley on the right or western bank of the Indus, now occupied by\n Dardus or Dards, from whom it received its name.\u2019 But as I read our\n narrative, F\u00e2-hien is here on the eastern bank of the Indus, and only\n crosses to the western bank as described in the next chapter.\n\n [2] Lo-han, Arhat, Arahat, are all designations of the perfected\n \u00c2rya, the disciple who has passed the different stages of the Noble\n Path, or eightfold excellent way, who has conquered all passions, and\n is not to be reborn again. Arhatship implies possession of certain\n supernatural powers, and is not to be succeeded by Buddhaship, but\n implies the fact of the saint having already attained nirv\u00e2\u1e47a.\n Popularly, the Chinese designate by this name the wider circle of\n Buddha\u2019s disciples, as well as the smaller ones of 500 and 18. No\n temple in Canton is better worth a visit than that of the 500 Lo-han.\n\n [3] \u1e5aiddhi-s\u00e2ksh\u00e2tkriy\u00e2, \u2018the power of supernatural footsteps,\u2019 = \u2018a\n body flexible at pleasure,\u2019 or unlimited power over the body. E. H.,\n p. 104.\n\n [4] Tushita is the fourth Devaloka, where all Bodhisattvas are reborn\n before finally appearing on earth as Buddha. Life lasts in Tushita\n 4000 years, but twenty-four hours there are equal to 400 years on\n earth. E. H., p. 152.\n\n [5] Maitreya (Spence Hardy, Maitri), often styled Ajita, \u2018the\n Invincible,\u2019 was a Bodhisattva, the principal one, indeed,\n of \u015a\u00e2kyamuni\u2019s retinue, but is not counted among the ordinary\n (historical) disciples, nor is anything told of his antecedents. It\n was in the Tushita heaven that \u015a\u00e2kyamuni met him and appointed him\n as his successor, to appear as Buddha after the lapse of 5000 years.\n Maitreya is therefore the expected Messiah of the Buddhists, residing\n at present in Tushita, and, according to the account of him in Eitel\n (H., p. 70), \u2018already controlling the propagation of the Buddhistic\n faith.\u2019 The name means \u2018gentleness\u2019 or \u2018kindness;\u2019 and this will be\n the character of his dispensation.\n\n [6] The combination of \u4eca\u6545 in the text of this concluding\n sentence, and so frequently occurring throughout the narrative,\n has occasioned no little dispute among previous translators. In the\n imperial thesaurus of phraseology (P\u02bdei-wan Yun-foo), under \u6545, an\n example of it is given from Chwang-tsze, and a note subjoined that \u4eca\n \u6545 is equivalent to \u53e4\u4eca, \u2018anciently and now.\u2019\n\n\n\n\nCHAPTER VII.\n\nCROSSING OF THE INDUS. WHEN BUDDHISM FIRST CROSSED THE RIVER FOR THE\nEAST.\n\n\nThe travellers went on to the south-west for fifteen days (at the foot\nof the mountains, and) following the course of their range. The\nway was difficult and rugged, (running along) a bank exceedingly\nprecipitous, which rose up there, a hill-like wall of rock, 10,000\ncubits from the base. When one approaches the edge of it, his eyes\nbecome unsteady; and if he wished to go forward in the same direction,\nthere was no place on which he could place his foot; and beneath where\nthe waters of the river called the Indus.[1] In former times men had\nchiselled paths along the rocks, and distributed ladders on the face\nof them, to the number altogether of 700, at the bottom of which there\nwas a suspension bridge of ropes, by which the river was crossed, its\nbanks being there eighty paces apart.[2] The (place and arrangements)\nare to be found in the Records of the Nine Interpreters,[3] but\nneither Chang K\u02bdeen[4] nor Kan Ying[5] had reached the spot.\n\nThe monks[6] asked F\u00e2-hien if it could be known when the Law of Buddha\nfirst went to the east. He replied, \u2018When I asked the people of those\ncountries about it, they all said that it had been handed down by\ntheir fathers from of old that, after the setting up of the image of\nMaitreya Bodhisattva, there were \u015aramans of India who crossed this\nriver, carrying with them S\u00fbtras and Books of Discipline. Now the\nimage was set up rather more than 300 years after the nirv\u00e2\u1e47a[7] of\nBuddha, which may be referred to the reign of king P\u02bding of the Chow\ndynasty.[8] According to this account we may say that the diffusion of\nour great doctrines (in the east) began from (the setting up of)\nthis image. If it had not been through that Maitreya,[9] the great\nspiritual master[10] (who is to be) the successor of the \u015a\u00e2kya, who\ncould have caused the \u201cThree Precious Ones\u201d[11] to be proclaimed so\nfar, and the people of those border lands to know our Law? We know\nof a truth that the opening of (the way for such) a mysterious\npropagation is not the work of man; and so the dream of the emperor\nMing of Han[12] had its proper cause.\u2019\n\n NOTES\n\n [1] The Sindhu. We saw in a former note (chap. ii note 6) that the\n earliest name in China for India was Shin-tuh. So, here, the river\n Indus is called by a name approaching that in sound.\n\n [2] Both Beal and Watters quote from Cunningham (Ladak, pp. 88, 89)\n the following description of the course of the Indus in these parts,\n in striking accordance with our author\u2019s account:\u2014\u2018From Skardo to\n Rongdo, and from Rongdo to Makpou-i-shang-rong, for upwards of 100\n miles, the Indus sweeps sullen and dark through a mighty gorge in\n the mountains, which for wild sublimity is perhaps unequalled. Rongdo\n means the country of defiles.... Between these points the Indus\n raves from side to side of the gloomy chasm, foaming and chafing with\n ungovernable fury. Yet even in these inaccessible places has daring\n and ingenious man triumphed over opposing nature. The yawning abyss\n is spanned by frail rope bridges, and the narrow ledges of rocks are\n connected by ladders to form a giddy pathway overhanging the seething\n cauldron below.\u2019\n\n [3] The Japanese edition has a different reading here from the\n Chinese copies,\u2014one which R\u00e9musat (with true critical instinct)\n conjectured should take the place of the more difficult text with\n which alone he was acquainted. The \u2018Nine Interpreters\u2019 would be a\n general name for the official interpreters attached to the invading\n armies of Han in their attempts to penetrate and subdue the regions\n of the west. The phrase occurs in the memoir of Chang K\u02bdeen, referred\n to in the next note.\n\n [4] Chang K\u02bdeen, a minister of the emperor Woo of Han (B.C. 140\u201387),\n is celebrated as the first Chinese who \u2018pierced the void,\u2019 and\n penetrated to \u2018the regions of the west,\u2019 corresponding very much to\n the present Turkestan. Through him, by B.C. 115, a regular\n intercourse was established between China and the thirty-six kingdoms\n or states of that quarter;\u2014see Mayers\u2019 Chinese Reader\u2019s Manual, p. 5.\n The memoir of Chang K\u02bdeen, translated by Mr. Wylie from the Books of\n the first Han dynasty, appears in the Journal of the Anthropological\n Institute, referred to already (chap. ii note 1).\n\n [5] Less is known of Kan Ying than of Chang K\u02bdeen. Being sent in A.D.\n 88 by his patron Pan Ch\u00e2o on an embassy to the Roman empire, he only\n got as far as the Caspian sea, and returned to China. He extended,\n however, the knowledge of his countrymen with regard to the western\n regions;\u2014see the memoir of Pan Ch\u00e2o in the Books of the second Han,\n and Mayers\u2019 Manual, pp. 167, 168.\n\n [6] Where and when? Probably at his first resting-place after\n crossing the Indus.\n\n [7] This may refer to \u015a\u00e2kyamuni\u2019s becoming Buddha on attaining to\n nirv\u00e2\u1e47a, or more probably to his pari-nirv\u00e2\u1e47a and death.\n\n [8] As king P\u02bding\u2019s reign lasted from B.C. 750 to 719, this would\n place the death of Buddha in the eleventh century B.C., whereas\n recent inquirers place it between B.C. 480 and 470, a year or two, or\n a few years, after that of Confucius, so that the two great \u2018Masters\u2019\n of the east were really contemporaries. But if Rhys Davids be\n correct, as I think he is, in fixing the date of Buddha\u2019s death\n within a few years of 412 B.C. (see Manual, p. 213), not to speak of\n Westergaard\u2019s still lower date, then the Buddha was very considerably\n the junior of Confucius.\n\n [9] This confirms the words of Eitel (note 3, p. 23), that Maitreya\n is already controlling the propagation of the faith.\n\n [10] The Chinese characters for this simply mean \u2018the great scholar\n or officer;\u2019 but see Eitel\u2019s Handbook, p. 99, on the term purusha.\n\n [11] \u2018The precious Buddha,\u2019 \u2018the precious Law,\u2019 and \u2018the precious\n Monkhood;\u2019 Buddha, Dharma, and Sa\u1e45gha; the whole being equivalent to\n Buddhism.\n\n [12] F\u00e2-hien thus endorses the view that Buddhism was introduced into\n China in this reign, A.D. 58\u201375. The emperor had his dream in A.D. 61.\n\n\n\n\nCHAPTER VIII.\n\nWOO-CHANG, OR UDY\u00c2NA. MONASTERIES, AND THEIR WAYS. TRACES OF BUDDHA.\n\n\nAfter crossing the river, (the travellers) immediately came to the\nkingdom of Woo-chang,[1] which is indeed (a part) of North India. The\npeople all use the language of Central India, \u2018Central India\u2019 being\nwhat we should call the \u2018Middle Kingdom.\u2019 The food and clothes of\nthe common people are the same as in that Central Kingdom. The Law of\nBuddha is very (flourishing in Woo-chang). They call the places where\nthe monks stay (for a time) or reside permanently Sa\u1e45gh\u00e2r\u00e2mas;[2] and\nof these there are in all 500, the monks being all students of the\nh\u00eenay\u00e2na. When stranger bhikshus[3] arrive at one of them, their\nwants are supplied for three days, after which they are told to find a\nresting-place for themselves.\n\nThere is a tradition that when Buddha came to North India, he came at\nonce to this country, and that here he left a print of his foot,\nwhich is long or short according to the ideas of the beholder (on\nthe subject). It exists, and the same thing is true about it, at the\npresent day. Here also are still to be seen the rock on which he dried\nhis clothes, and the place where he converted the wicked dragon.[4]\nThe rock is fourteen cubits high, and more than twenty broad, with one\nside of it smooth.\n\nHwuy-king, Hwuy-tah, and T\u00e2o-ching went on ahead towards (the place\nof) Buddha\u2019s shadow in the country of Nag\u00e2ra;[5] but F\u00e2-hien and the\nothers remained in Woo-chang, and kept the summer retreat.[6]\nThat over, they descended south, and arrived in the country of\nSoo-ho-to.[7]\n\n NOTES\n\n [1] Udy\u00e2na, meaning \u2018the Park;\u2019 just north of the Punj\u00e2b, the country\n along the Subhavastu, now called the Swat; noted for its forests,\n flowers, and fruits (E. H., p. 153).\n\n [2] See chap. iii note 6.\n\n [3] Bhikshu is the name for a monk as \u2018living by alms,\u2019 a mendicant.\n All bhikshus call themselves \u015aramans. Sometimes the two names are used\n together by our author.\n\n [4] N\u00e2ga is the Sanskrit name for the Chinese lung or dragon; often\n meaning a snake, especially the boa. \u2018Chinese Buddhists,\u2019 says Eitel,\n p. 79, \u2018when speaking of n\u00e2gas as boa spirits, always represent them\n as enemies of mankind, but when viewing them as deities of rivers,\n lakes, or oceans, they describe them as piously inclined.\u2019 The dragon,\n however, is in China the symbol of the Sovereign and Sage, a use of it\n unknown in Buddhism, according to which all n\u00e2gas need to be converted\n in order to obtain a higher phase of being. The use of the character\n too (\u5ea6), as here, in the sense of \u2018to convert,\u2019 is entirely\n Buddhistic. The six p\u00e2ramit\u00e2s are the six virtues which carry\n men across (\u5ea6) the great sea of life and death, as the sphere of\n transmigration to nirv\u00e2\u1e47a. With regard to the particular conversion\n here, Eitel (p. 11) says the N\u00e2ga\u2019s name was Apat\u00e2la, the guardian\n deity of the Subhavastu river, and that he was converted by \u015a\u00e2kyamuni\n shortly before the death of the latter.\n\n [5] In Chinese Na-k\u02bdeeh, an ancient kingdom and city on the southern\n bank of the Cabul river, about thirty miles west of Jellalabad.\n\n [6] We would seem now to be in 403.\n\n [7] Soo-ho-to has not been clearly identified. Beal says that later\n Buddhist writers include it in Udy\u00e2na. It must have been between the\n Indus and the Swat. I suppose it was what we now call Swastene.\n\n\n\n\nCHAPTER IX.\n\nSOO-HO-TO. LEGEND OF BUDDHA.\n\n\nIn that country also Buddhism[1] is flourishing. There is in it the\nplace where \u015aakra,[2] Ruler of Devas, in a former age,[3] tried the\nBodhisattva, by producing[4] a hawk (in pursuit of a) dove, when (the\nBodhisattva) cut off a piece of his own flesh, and (with it) ransomed\nthe dove. After Buddha had attained to perfect wisdom,[5] and in\ntravelling about with his disciples (arrived at this spot), he\ninformed them that this was the place where he ransomed the dove with\na piece of his own flesh. In this way the people of the country\nbecame aware of the fact, and on the spot reared a tope, adorned with\nlayers[6] of gold and silver plates.\n\n NOTES\n\n [1] Buddhism stands for the two Chinese characters \u4f5b\u6cd5, \u2018the Law\n of Buddha,\u2019 and to that rendering of the phrase, which is of frequent\n occurrence, I will in general adhere. Buddhism is not an adequate\n rendering of them any more than Christianity would be of _\u03c4\u1f78\n \u03b5\u1f50\u03b1\u03b3\u03b3\u03ad\u03bb\u03b9\u03bf\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6_. The F\u00e2 or Law is the equivalent of dharma\n comprehending all in the first Basket of the Buddhist teaching,\u2014as\n Dr. Davids says (Hibbert Lectures, p. 44), \u2018its ethics and philosophy,\n and its system of self-culture;\u2019 with the theory of karma, it seems\n to me, especially underlying it. It has been pointed out (Cunningham\u2019s\n \u2018Bhilsa Topes,\u2019 p. 102) that dharma is the keystone of all king\n Priyadar\u015bi or A\u015boka\u2019s edicts. The whole of them are dedicated to the\n attainment of one object, \u2018the advancement of dharma, or of the Law of\n Buddha.\u2019 His native Chinese afforded no better character than \u6cd5\n or Law, by which our author could express concisely his idea of the\n Buddhistic system, as \u2018a law of life,\u2019 a directory or system of Rules,\n by which men could attain to the consummation of their being.\n\n [2] \u015aakra is a common name for the Brahm\u00e2nic Indra, adopted by\n Buddhism into the circle of its own great adherents;\u2014it has been\n said, \u2018because of his popularity.\u2019 He is generally styled, as here,\n T\u02bdeen T\u00ee, \u2018God or Ruler of Devas.\u2019 He is now the representative of\n the secular power, the valiant protector of the Buddhist body, but\n is looked upon as inferior to \u015a\u00e2kyamuni, and every Buddhist saint. He\n appears several times in F\u00e2-hien\u2019s narrative. E. H., pp. 108 and 46.\n\n [3] The Chinese character is \u6614, \u2018formerly,\u2019 and is often, as in the\n first sentence of the narrative, simply equivalent to that adverb. At\n other times it means, as here, \u2018in a former age,\u2019 some pre-existent\n state in the time of a former birth. The incident related is \u2018a J\u00e2taka\n story.\u2019\n\n [4] It occurs at once to the translator to render the characters\n \u5316\u4f5c by \u2018changed himself to.\u2019 Such is often their meaning in the\n sequel, but their use in chapter xxiv may be considered as a crucial\n test of the meaning which I have given them here.\n\n [5] That is, had become Buddha, or completed his course (\u6210\u9053).\n\n [6] This seems to be the contribution of \u6821 (or \u630d), to the force of\n the binomial \u6821\u5e2b, which is continually occurring.\n\n\n\n\nCHAPTER X.\n\nGANDH\u00c2RA. LEGENDS OF BUDDHA.\n\n\nThe travellers, going downwards from this towards the east, in\nfive days came to the country of Gandh\u00e2ra,[1] the place where\nDharma-vivardhana,[2] the son of A\u015boka,[3] ruled. When Buddha was a\nBodhisattva, he gave his eyes also for another man here;[4] and at the\nspot they have also reared a large tope, adorned with layers of gold\nand silver plates. The people of the country were mostly students of\nthe h\u00eenay\u00e2na.\n\n NOTES\n\n [1] Eitel says \u2018an ancient kingdom, corresponding to the region about\n Dheri and Banjour.\u2019 But see chap. xi, note 1.\n\n [2] Dharma-vivardhana is the name in Sanskrit, represented by the F\u00e2\n Y\u00ee (\u6cd5\u76ca) of the text.\n\n [3] A\u015boka is here mentioned for the first time;\u2014the Constantine of\n the Buddhist society, and famous for the number of vih\u00e2ras and\n topes which he erected. He was the grandson of Chandragupta (i.q.\n Sandracottus), a rude adventurer, who at one time was a refugee in the\n camp of Alexander the Great; and within about twenty years afterwards\n drove the Greeks out of India, having defeated Seleucus, the Greek\n ruler of the Indus provinces. He had by that time made himself king\n of Magadha. His grandson was converted to Buddhism by the bold and\n patient demeanour of an Arhat whom he had ordered to be buried alive,\n and became a most zealous supporter of the new faith. Dr. Rhys Davids\n (Sacred Books of the East, vol. xi, p. xlvi) says that \u2018A\u015boka\u2019s\n coronation can be fixed with absolute certainty within a year or two\n either way of 267 B.C.\u2019\n\n [4] This also is a J\u00e2taka story; but Eitel thinks it may be a myth,\n constructed from the story of the blinding of Dharma-vivardhana.\n\n\n\n\nCHAPTER XI.\n\nTAKSHA\u015aIL\u00c2. LEGENDS. THE FOUR GREAT TOPES.\n\n\nSeven days\u2019 journey from this to the east brought the travellers to\nthe kingdom of Taksha\u015bil\u00e2,[1] which means \u2018the severed head\u2019 in the\nlanguage of China. Here, when Buddha was a Bodhisattva, he gave away\nhis head to a man;[2] and from this circumstance the kingdom got its\nname.\n\nGoing on further for two days to the east, they came to the place\nwhere the Bodhisattva threw down his body to feed a starving\ntigress.[2] In these two places also large topes have been built,\nboth adorned with layers of all the precious substances. The kings,\nministers, and peoples of the kingdoms around vie with one another\nin making offerings at them. The trains of those who come to scatter\nflowers and light lamps at them never cease. The nations of those\nquarters all those (and the other two mentioned before) \u2018the four\ngreat topes.\u2019\n\n NOTES\n\n [1] See Julien\u2019s \u2018M\u00e9thode pour d\u00e9chiffrer et transcrire les Nomes\n Sanscrits,\u2019 p. 206. Eitel says, \u2018The Taxila of the Greeks, the region\n near Hoosun Abdaul in lat. 35\u00b0 48\u2032 N., lon. 72\u00b0 44\u2032 E.\u2019 But this\n identification, I am satisfied, is wrong. Cunningham, indeed, takes\n credit (\u2018Ancient Geography of India,\u2019 pp. 108, 109) for determining\n this to be the site of Arrian\u2019s Taxila,\u2014in the upper Punj\u00e2b, still\n existing in the ruins of Shahdheri, between the Indus and Hydaspes\n (the modern Jhelum). So far he may be correct; but the Taksha\u015bil\u00e2 of\n F\u00e2-hien was on the other, or western side of the Indus; and between\n the river and Gandh\u00e2ra. It took him, indeed, seven days travelling\n eastwards to reach it; but we do not know what stoppages he may have\n made on the way. We must be wary in reckoning distances from his\n specifications of days.\n\n [2] Two J\u00e2taka stories. See the account of the latter in Spence\n Hardy\u2019s \u2018Manual of Buddhism,\u2019 pp. 91, 92. It took place when Buddha\n had been born as a Brahm\u00e2n in the village of Daliddi; and from the\n merit of the act, he was next born in a devaloka.\n\n\n\n\nCHAPTER XII.\n\nPURUSHAPURA, OR PESH\u00c2WAR. PROPHECY ABOUT KING KANISHKA AND HIS TOPE.\nBUDDHA\u2019S ALMS-BOWL. DEATH OF HWUY-YING.\n\n\nGoing southwards from Gandh\u00e2ra, (the travellers) in four days arrived\nat the kingdom of Purushapura.[1] Formerly, when Buddha was travelling\nin this country with his disciples, he said to \u00c2nanda,[2] \u2018After my\npari-nirv\u00e2\u1e47a,[3] there will be a king named Kanishka,[4] who shall on\nthis spot build a tope.\u2019 This Kanishka was afterwards born into the\nworld; and (once), when he had gone forth to look about him, \u015aakra,\nRuler of Devas, wishing to excite the idea in his mind, assumed the\nappearance of a little herd-boy, and was making a tope right in the\nway (of the king), who asked what sort of thing he was making. The boy\nsaid, \u2018I am making a tope for Buddha.\u2019 The king said, \u2018Very good;\u2019\nand immediately, right over the boy\u2019s tope, he (proceeded to) rear\nanother, which was more than four hundred cubits high, and adorned\nwith layers of all the precious substances. Of all the topes and\ntemples which (the travellers) saw in their journeyings, there was not\none comparable to this in solemn beauty and majestic grandeur. There\nis a current saying that this is the finest tope in Jambudv\u00eepa.[5]\nWhen the king\u2019s tope was completed, the little tope (of the boy)\ncame out from its side on the south, rather more than three cubits in\nheight.\n\nBuddha\u2019s alms-bowl is in this country. Formerly, a king of Y\u00fceh-she[6]\nraised a large force and invaded this country, wishing to carry the\nbowl away. Having subdued the kingdom, as he and his captains were\nsincere believers in the Law of Buddha, and wished to carry off the\nbowl, they proceeded to present their offerings on a great scale. When\nthey had done so to the Three Precious Ones, he made a large elephant\nbe grandly caparisoned, and placed the bowl upon it. But the elephant\nknelt down on the ground, and was unable to go forward. Again he\ncaused a four-wheeled wagon to be prepared in which the bowl was\nput to be conveyed away. Eight elephants were then yoked to it, and\ndragged it with their united strength; but neither were they able to\ngo forward. The king knew that the time for an association between\nhimself and the bowl had not yet arrived,[7] and was sad and deeply\nashamed of himself. Forthwith he built a tope at the place and a\nmonastery, and left a guard to watch (the bowl), making all sorts of\ncontributions.\n\nThere may be there more than seven hundred monks. When it is near\nmidday, they bring out the bowl, and, along with the common people,[8]\nmake their various offerings to it, after which they take their midday\nmeal. In the evening, at the time of incense, they bring the bowl out\nagain.[9] It may contain rather more than two pecks, and is of various\ncolours, black predominating, with the seams that show its fourfold\ncomposition distinctly marked.[10] Its thickness is about the fifth of\nan inch, and it has a bright and glossy lustre. When poor people throw\ninto it a few flowers, it becomes immediately full, while some very\nrich people, wishing to make offering of many flowers, might not stop\ntill they had thrown in hundreds, thousands, and myriads of bushels,\nand yet would not be able to fill it.[11]\n\nP\u00e2o-yun and S\u0103ng-king here merely made their offerings to the\nalms-bowl, and (then resolved to) go back. Hwuy-king, Hwuy-tah, and\nT\u00e2o-ching had gone on before the rest to Nag\u00e2ra,[12] to make their\nofferings at (the places of) Buddha\u2019s shadow, tooth, and the flat-bone\nof his skull. (There) Hwuy-king fell ill, and T\u00e2o-ching remained to\nlook after him, while Hwuy-tah came alone to Purushapura, and saw the\nothers, and (then) he with P\u00e2o-yun and S\u0103ng-king took their way\nback to the land of Ts\u02bdin. Hwuy-king[13] came to his end[14] in the\nmonastery of Buddha\u2019s alms-bowl, and on this F\u00e2-hien went forward\nalone towards the place of the flat-bone of Buddha\u2019s skull.\n\n NOTES\n\n [1] The modern Pesh\u00e2war, lat. 34\u00b0 8\u2032 N., lon. 71\u00b0 30\u2032 E.\n\n [2] A first cousin of \u015a\u00e2kyamuni, and born at the moment when he\n attained to Buddhaship. Under Buddha\u2019s teaching, \u00c2nanda became an\n Arhat, and is famous for his strong and accurate memory; and he\n played an important part at the first council for the formation of the\n Buddhist canon. The friendship between \u015a\u00e2kyamuni and \u00c2nanda was very\n close and tender; and it is impossible to read much of what the dying\n Buddha said to him and of him, as related in the Mah\u00e2-pari-nirv\u00e2\u1e47a\n s\u00fbtra, without being moved almost to tears. \u00c2nanda is to reappear\n on earth as Buddha in another Kalpa. See E. H., p. 9, and the Sacred\n Books of the East, vol. xi.\n\n [3] On his attaining to nirv\u00e2\u1e47a, \u015a\u00e2kyamuni became the Buddha, and had\n no longer to mourn his being within the circle of transmigration,\n and could rejoice in an absolute freedom from passion, and a perfect\n purity. Still he continued to live on for forty-five years, till he\n attained to pari-nirv\u00e2\u1e47a, and had done with all the life of sense and\n society, and had no more exercise of thought. He died; but whether\n he absolutely and entirely ceased to be, in any sense of the word\n being, it would be difficult to say. Probably he himself would not\n and could not have spoken definitely on the point. So far as our use\n of language is concerned, apart from any assured faith in and hope of\n immortality, his pari-nirv\u00e2\u1e47a was his death.\n\n [4] Kanishka appeared, and began to reign, early in our first century,\n about A.D. 10. He was the last of three brothers, whose original seat\n was in Y\u00fceh-she, immediately mentioned, or Tukh\u00e2ra. Converted by\n the sudden appearance of a saint, he became a zealous Buddhist, and\n patronised the system as liberally as A\u015boka had done. The finest topes\n in the north-west of India are ascribed to him; he was certainly a\n great man and a magnificent sovereign.\n\n [5] Jambudv\u00eepa is one of the four great continents of the universe,\n representing the inhabited world as fancied by the Buddhists, and so\n called because it resembles in shape the leaves of the jambu tree. It\n is south of mount Meru, and divided among four fabulous kings (E. H.,\n p. 36). It is often used, as here perhaps, merely as the Buddhist name\n for India.\n\n [6] This king was perhaps Kanishka himself, F\u00e2-hien mixing up, in an\n inartistic way, different legends about him. Eitel suggests that a\n relic of the old name of the country may still exist in that of the\n Jats or Juts of the present day. A more common name for it is Tukh\u00e2ra,\n and he observes that the people were the Indo-Scythians of the Greeks,\n and the Tartars of Chinese writers, who, driven on by the Huns (180\n B.C.), conquered Transoxiana, destroyed the Bactrian kingdom (126\n B.C.), and finally conquered the Punj\u00e2b, Cashmere, and great part of\n India, their greatest king being Kanishak (E. H., p. 152).\n\n [7] Watters, clearly understanding the thought of the author in this\n sentence, renders\u2014\u2018his destiny did not extend to a connexion with\n the bowl;\u2019 but the term \u2018destiny\u2019 suggests a controlling or directing\n power without. The king thought that his virtue in the past was not\n yet sufficient to give him possession of the bowl.\n\n [8] The text is simply \u2018those in white clothes.\u2019 This may mean \u2018the\n laity,\u2019 or the \u2018up\u00e2sakas;\u2019 but it is better to take the characters\n in their common Chinese acceptation, as meaning \u2018commoners,\u2019 \u2018men who\n have no rank.\u2019 See in Williams\u2019 Dictionary under \u767d.\n\n [9] I do not wonder that R\u00e9musat should give for this\u2014\u2018et s\u2019en\n retournent apr\u00e8s.\u2019 But F\u00e2-hien\u2019s use of \u723e in the sense of \u2018in the\n same way\u2019 is uniform throughout the narrative.\n\n [10] Hardy\u2019s M. B., p. 183, says:\u2014\u2018The alms-bowl, given by\n Mah\u00e2brahma, having vanished (about the time that Gotama became\n Buddha), each of the four guardian deities brought him an alms-bowl of\n emerald, but he did not accept them. They then brought four bowls made\n of stone, of the colour of the mung fruit; and when each entreated\n that his own bowl might be accepted, Buddha caused them to appear as\n if formed into a single bowl, appearing at the upper rim as if placed\n one within the other.\u2019 See the account more correctly given in the\n \u2018Buddhist Birth Stories,\u2019 p. 110.\n\n [11] Compare the narrative in Luke\u2019s Gospel, xxi. 1\u20134.\n\n [12] See chapter viii.\n\n [13] This, no doubt, should be Hwuy-ying. King was at this time ill\n in Nag\u00e2ra, and indeed afterwards he dies in crossing the Little Snowy\n Mountains; but all the texts make him die twice. The confounding of\n the two names has been pointed out by Chinese critics.\n\n [14] \u2018Came to his end;\u2019 i.e., according to the text, \u2018proved the\n impermanence and uncertainty,\u2019 namely, of human life. See Williams\u2019\n Dictionary under \u5e38. The phraseology is wholly Buddhistic.\n\n\n\n\nCHAPTER XIII.\n\nNAG\u00c2RA. FESTIVAL OF BUDDHA\u2019S SKULL-BONE. OTHER RELICS, AND HIS SHADOW.\n\n\nGoing west for sixteen yojanas,[1] he came to the city He-lo[2] in\nthe borders of the country of Nag\u00e2ra, where there is the flat-bone\nof Buddha\u2019s skull, deposited in a vih\u00e2ra[3] adorned all over with\ngold-leaf and the seven sacred substances. The king of the country,\nrevering and honouring the bone, and anxious lest it should be stolen\naway, has selected eight individuals, representing the great families\nin the kingdom, and committing to each a seal, with which he should\nseal (its shrine) and guard (the relic). At early dawn these eight men\ncome, and after each has inspected his seal, they open the door. This\ndone, they wash their hands with scented water and bring out the bone,\nwhich they place outside the vih\u00e2ra, on a lofty platform, where it is\nsupported on a round pedestal of the seven precious substances, and\ncovered with a bell of lapis lazuli, both adorned with rows of\npearls. Its colour is of a yellowish white, and it forms an imperfect\ncircle twelve inches round,[4] curving upwards to the centre. Every\nday, after it has been brought forth, the keepers of the vih\u00e2ra ascend\na high gallery, where they beat great drums, blow conchs, and clash\ntheir copper cymbals. When the king hears them, he goes to the vih\u00e2ra,\nand makes his offerings of flowers and incense. When he has done this,\nhe (and his attendants) in order, one after another, (raise the bone),\nplace it (for a moment) on the top of their heads,[5] and then depart,\ngoing out by the door on the west as they entered by that on the east.\nThe king every morning makes his offerings and performs his worship,\nand afterwards gives audience on the business of his government. The\nchiefs of the Vai\u015byas[6] also make their offerings before they\nattend to their family affairs. Every day it is so, and there is no\nremissness in the observance of the custom. When all the offerings are\nover, they replace the bone in the vih\u00e2ra, where there is a vimoksha\ntope,[7] of the seven precious substances, and rather more than five\ncubits high, sometimes open, sometimes shut, to contain it. In front\nof the door of the vih\u00e2ra, there are parties who every morning sell\nflowers and incense,[8] and those who wish to make offerings buy\nsome of all kinds. The kings of various countries are also constantly\nsending messengers with offerings. The vih\u00e2ra stands in a square of\nthirty paces, and though heaven should shake and earth be rent, this\nplace would not move.\n\nGoing on, north from this, for a yojana, (F\u00e2-hien) arrived at the\ncapital of Nag\u00e2ra, the place where the Bodhisattva once purchased\nwith money five stalks of flowers, as an offering to the D\u00eep\u00e2\u1e45kara\nBuddha.[9] In the midst of the city there is also the tope of Buddha\u2019s\ntooth, where offerings are made in the same way as to the flat-bone of\nhis skull.\n\nA yojana to the north-east of the city brought him to the mouth of a\nvalley, where there is Buddha\u2019s pewter staff;[10] and a vih\u00e2ra also\nhas been built at which offerings are made. The staff is made of\nGo\u015b\u00eersha Chandana, and is quite sixteen or seventeen cubits long. It\nis contained in a wooden tube, and though a hundred or a thousand men\nere to (try to) lift it, they could not move it.\n\nEntering the mouth of the valley, and going west, he found Buddha\u2019s\nSa\u1e45gh\u00e2li,[11] where also there is reared a vih\u00e2ra, and offerings are\nmade. It is a custom of the country when there is a great drought, for\nthe people to collect in crowds, bring out the robe, pay worship to\nit, and make offerings, on which there is immediately a great rain\nfrom the sky.\n\nSouth of the city, half a yojana, there is a rock cavern, in a great\nhill fronting the south-west; and here it was that Buddha left his\nshadow. Looking at it from a distance of more than ten paces, you\nseem to see Buddha\u2019s real form, with his complexion of gold, and\nhis characteristic marks[12] in their nicety clearly and brightly\ndisplayed. The nearer you approach, however, the fainter it becomes,\nas if it were only in your fancy. When the kings from the regions all\naround have sent skilful artists to take a copy, none of them have\nbeen able to do so. Among the people of the country there is a saying\ncurrent that \u2018the thousand Buddhas[13] must all leave their shadows\nhere.\u2019\n\nRather more than four hundred paces west from the shadow, when\nBuddha was at the spot, he shaved his hair and clipt his nails, and\nproceeded, along with his disciples, to build a tope seventy or eighty\ncubits high, to be a model for all future topes; and it is still\nexisting. By the side of it there is a monastery, with more than seven\nhundred monks in it. At this place there are as many as a thousand\ntopes[14] of Arhans and Pratyeka Buddhas.[15]\n\n NOTES\n\n [1] Now in India, F\u00e2-hien used the Indian measure of distance; but\n it is not possible to determine exactly what its length then was. The\n estimates of it are very different, and vary from four and a half or\n five miles to seven, and sometimes more. See the subject exhaustively\n treated in Davids\u2019 \u2018Ceylon Coins and Measures,\u2019 pp. 15\u201317.\n\n [2] The present Hidda, west of Pesh\u00e2war, and five miles south of\n Jellalabad.\n\n [3] \u2018The vih\u00e2ra,\u2019 says Hardy, \u2018is the residence of a recluse or\n priest;\u2019 and so Davids:\u2014\u2018the clean little hut where the mendicant\n lives.\u2019 Our author, however, does not use the Indian name here, but\n the Chinese characters which express its meaning\u2014tsing shay, \u2018a\n pure dwelling.\u2019 He uses the term occasionally, and evidently, in this\n sense; more frequently it occurs in his narrative in connexion with\n the Buddhist relic worship; and at first I translated it by \u2018shrine\u2019\n and \u2018shrine-house;\u2019 but I came to the conclusion, at last, to employ\n always the Indian name. The first time I saw a shrine-house was, I\n think, in a monastery near Foo-chow;\u2014a small pyramidal structure,\n about ten feet high, glittering as if with the precious substances,\n but all, it seemed to me, of tinsel. It was in a large apartment of\n the building, having many images in it. The monks said it was the most\n precious thing in their possession, and that if they opened it, as I\n begged them to do, there would be a convulsion that would destroy the\n whole establishment. See E. H., p. 166. The name of the province of\n Behar was given to it in consequence of its many vih\u00e2ras.\n\n [4] According to the characters, \u2018square, round, four inches.\u2019\n Hs\u00fcan-chwang says it was twelve inches round.\n\n [5] In Williams\u2019 Dictionary, under \u9802, the characters, used here,\n are employed in the phrase for \u2018to degrade an officer,\u2019 that is, \u2018to\n remove the token of his rank worn on the crown of his head;\u2019 but to\n place a thing on the crown is a Buddhistic form of religious homage.\n\n [6] The Vai\u015byas, or bourgeois caste of Hindu society, are described\n here as \u2018resident scholars.\u2019\n\n [7] See Eitel\u2019s Handbook under the name vimoksha, which is explained\n as \u2018the act of self-liberation,\u2019 and \u2018the dwelling or state of\n liberty.\u2019 There are eight acts of liberating one\u2019s self from all\n subjective and objective trammels, and as many states of\n liberty (vimukti) resulting therefrom. They are eight degrees of\n self-inanition, and apparently eight stages on the way to nirv\u00e2\u1e47a. The\n tope in the text would be emblematic in some way of the general idea\n of the mental progress conducting to the Buddhistic consummation of\n existence.\n\n [8] This incense would be in long \u2018sticks,\u2019 small and large, such as\n are sold to-day throughout China, as you enter the temples.\n\n [9] \u2018The illuminating Buddha,\u2019 the twenty-fourth predecessor of\n \u015a\u00e2kyamuni, and who, so long before, gave him the assurance that he\n would by-and-by be Buddha. See J\u00e2taka Tales, p. 23.\n\n [10] The staff was, as immediately appears, of Go\u015b\u00eersha Chandana, or\n \u2018sandal-wood from the Cow\u2019s-head mountain,\u2019 a species of copper-brown\n sandal-wood, said to be produced most abundantly on a mountain of (the\n fabulous continent) Ullarakuru, north of mount Meru, which resembles\n in shape the head of a cow (E. H., pp. 42, 43). It is called a \u2018pewter\n staff\u2019 from having on it a head and rings and pewter. See Watters,\n \u2018China Review,\u2019 viii, pp. 227, 228, and Williams\u2019 Dictionary, under\n \u6756.\n\n [11] Or Sa\u1e45gha\u1e6di, the double or composite robe, part of a monk\u2019s\n attire, reaching from the shoulders to the knees, and fastened round\n the waist (E. H., p. 118).\n\n [12] These were the \u2018marks and beauties\u2019 on the person of a supreme\n Buddha. The \u1e5bishi Kal\u00e2 Devala saw them on the body of the infant \u015a\u00e2kya\n prince to the number of 328, those on the teeth, which had not yet\n come out, being visible to his spirit-like eyes (M. B., pp. 148, 149).\n\n [13] Probably = \u2018all Buddhas.\u2019\n\n [14] The number may appear too great. But see what is said on the size\n of topes in chap. iii, note 4.\n\n [15] In Singhalese, Pas\u00ea Buddhas; called also Nid\u00e2na Buddhas,\n and Pratyeka Jinas, and explained by \u2018individually intelligent,\u2019\n \u2018completely intelligent,\u2019 \u2018intelligent as regards the nid\u00e2nas.\u2019\n This, says Eitel (pp. 96, 97), is \u2018a degree of saintship unknown to\n primitive Buddhism, denoting automats in ascetic life who attain to\n Buddhaship \u201cindividually,\u201d that is, without a teacher, and without\n being able to save others. As the ideal hermit, the Pratyeka Buddha\n is compared with the rhinoceros khadga that lives lonely in the\n wilderness. He is also called Nid\u00e2na Buddha, as having mastered the\n twelve nid\u00e2nas (the twelve links in the everlasting chain of cause\n and effect in the whole range of existence, the understanding of\n which solves the riddle of life, revealing the inanity of all forms of\n existence, and preparing the mind for nirv\u00e2\u1e47a). He is also compared\n to a horse, which, crossing a river, almost buries its body under the\n water, without, however, touching the bottom of the river. Thus in\n crossing sa\u1e43s\u00e2ra he \u201csuppresses the errors of life and thought,\n and the effects of habit and passion, without attaining to absolute\n perfection.\u201d\u2019 Whether these Buddhas were unknown, as Eitel says, to\n primitive Buddhism, may be doubted. See Davids\u2019 Hibbert Lectures, p.\n 146.\n\n\n\n\nCHAPTER XIV.\n\nDEATH OF HWUY-KING IN THE LITTLE SNOWY MOUNTAINS. LO-E. POHN\u00c2.\nCROSSING THE INDUS TO THE EAST.\n\n\nHaving stayed there till the third month of winter, F\u00e2-hien and\nthe two others,[1] proceeding southwards, crossed the Little Snowy\nmountains.[2] On them the snow lies accumulated both winter and\nsummer. On the north (side) of the mountains, in the shade, they\nsuddenly encountered a cold wind which made them shiver and become\nunable to speak. Hwuy-king could not go any farther. A white froth\ncame from his mouth, and he said to F\u00e2-hien, \u2018I cannot live any\nlonger. Do you immediately go away, that we do not all die here;\u2019 and\nwith these words he died.[3] F\u00e2-hien stroked the corpse, and cried out\npiteously, \u2018Our original plan has failed;\u2014it is fate.[4] What can we\ndo?\u2019 He then again exerted himself, and they succeeded in crossing to\nthe south of the range, and arrived in the kingdom of Lo-e,[5] where\nthere were nearly three thousand monks, students of both the mah\u00e2y\u00e2na\nand h\u00eenay\u00e2na. Here they stayed for the summer retreat,[6] and when\nthat was over, they went on to the south, and ten days\u2019 journey\nbrought them to the kingdom of Poh-n\u00e2,[7] where there are also more\nthan three thousand monks, all students of the h\u00eenay\u00e2na. Proceeding\nfrom this place for three days, they again crossed the Indus, where\nthe country on each side was low and level.[8]\n\n NOTES\n\n [1] These must have been T\u00e2o-ching and Hwuy-king.\n\n [2] Probably the Safeid Koh, and on the way to the Kohat pass.\n\n [3] All the texts have Hwuy-king. See chap. xii, note 13.\n\n [4] A very natural exclamation, but out of place and inconsistent from\n the lips of F\u00e2-hien. The Chinese character \u547d, which he employed,\n may be rendered rightly by \u2018fate\u2019 or \u2018destiny;\u2019 but the fate is not\n unintelligent. The term implies a factor, or fa-tor, and supposes the\n ordination of Heaven or God. A Confucian idea for the moment overcame\n his Buddhism.\n\n [5] Lo-e, or Roh\u00ee, is a name for Afghanistan; but only a portion of it\n can be here intended.\n\n [6] We are now therefore in 404.\n\n [7] No doubt the present district of Bannu, in the\n Lieutenant-Governorship of the Punj\u00e2b, between 32\u00b0 10\u2032 and 33\u00b0 15\u2032 N.\n lat., and 70\u00b0 26\u2032 and 72\u00b0 E. lon. See Hunter\u2019s Gazetteer of India, i,\n p. 393.\n\n [8] They had then crossed the Indus before. They had done so, indeed,\n twice; first, from north to south, at Skardo or east of it; and\n second, as described in chapter vii.\n\n\n\n\nCHAPTER XV.\n\nBHIDA. SYMPATHY OF MONKS WITH THE PILGRIMS.\n\n\nAfter they had crossed the river, there was a country named\nPe-t\u02bdoo,[1] where Buddhism was very flourishing, and (the monks)\nstudied both the mah\u00e2y\u00e2na and h\u00eenay\u00e2na. When they saw their\nfellow-disciples from Ts\u02bdin passing along, they were moved with great\npity and sympathy, and expressed themselves thus: \u2018How is it that\nthese men from a border-land should have learned to become monks,[2]\nand come for the sake of our doctrines from such a distance in search\nof the Law of Buddha?\u2019 They supplied them with what they needed, and\ntreated them in accordance with the rules of the Law.\n\n NOTES\n\n [1] Bhida. Eitel says, \u2018The present Punj\u00e2b;\u2019 i.e. it was a portion of\n that.\n\n [2] \u2018To come forth from their families;\u2019 that is, to become celibates,\n and adopt the tonsure.\n\n\n\n\nCHAPTER XVI.\n\nON TO MATHUR\u00c2 OR MUTTRA. CONDITION AND CUSTOMS OF CENTRAL INDIA; OF\nTHE MONKS, VIH\u00c2RAS, AND MONASTERIES.\n\n\nFrom this place they travelled south-east, passing by a succession of\nvery many monasteries, with a multitude of monks, who might be counted\nby myriads. After passing all these places, they came to a country\nnamed Ma-t\u02bd\u00e2ou-lo.[1] They still followed the course of the P\u02bdoo-na[2]\nriver, on the banks of which, left and right, there were twenty\nmonasteries, which might contain three thousand monks; and (here) the\nLaw of Buddha was still more flourishing. Everywhere, from the\nSandy Desert, in all the countries of India, the kings had been firm\nbelievers in that Law. When they make their offerings to a community\nof monks, they take off their royal caps, and along with their\nrelatives and ministers, supply them with food with their own hands.\nThat done, (the king) has a carpet spread for himself on the ground,\nand sits down in front of the chairman;\u2014they dare not presume to sit\non couches in front of the community. The laws and ways, according\nto which the kings presented their offerings when Buddha was in the\nworld, have been handed down to the present day.\n\nAll south from this is named the Middle Kingdom.[3] In it the cold and\nheat are finely tempered, and there is neither hoar-frost nor snow.\nThe people are numerous and happy; they have not to register their\nhouseholds, or attend to any magistrates and their rules; only those\nwho cultivate the royal land have to pay (a portion of) the grain from\nit. If they want to go, they go; if they want to stay on, they stay.\nThe king governs without decapitation or (other) corporal punishments.\nCriminals are simply fined, lightly or heavily, according to the\ncircumstances (of each case). Even in cases of repeated attempts at\nwicked rebellion, they only have their right hands cut off. The king\u2019s\nbody-guards and attendants all have salaries. Throughout the whole\ncountry the people do not kill any living creature, nor drink\nintoxicating liquor, nor eat onions or garlic. The only exception is\nthat of the Cha\u1e47\u1e0d\u00e2las.[4] That is the name for those who are (held to\nbe) wicked men, and live apart from others. When they enter the gate\nof a city or a market-place, they strike a piece of wood to make\nthemselves known, so that men know and avoid them, and do not come\ninto contact with them. In that country they do not keep pigs and\nfowls, and do not sell live cattle; in the markets there are no\nbutchers\u2019 shops and no dealers in intoxicating drink. In buying\nand selling commodities they use cowries.[5] Only the Cha\u1e47\u1e0d\u00e2las are\nfishermen and hunters, and sell flesh meat.\n\nAfter Buddha attained to pari-nirv\u00e2\u1e47a,[6] the kings of the various\ncountries and the heads of the Vai\u015byas[7] built vih\u00e2ras for the\npriests, and endowed them with fields, houses, gardens, and orchards,\nalong with the resident populations and their cattle, the grants being\nengraved on plates of metal,[8] so that afterwards they were handed\ndown from king to king, without any daring to annul them, and they\nremain even to the present time.\n\nThe regular business of the monks is to perform acts of meritorious\nvirtue, and to recite their S\u00fbtras and sit wrapt in meditation. When\nstranger monks arrive (at any monastery), the old residents meet and\nreceive them, carry for them their clothes and alms-bowl, give them\nwater to wash their feet, oil with which to anoint them, and the\nliquid food permitted out of the regular hours.[9] When (the stranger)\nhas enjoyed a very brief rest, they further ask the number of years\nthat he has been a monk, after which he receives a sleeping apartment\nwith its appurtenances, according to his regular order, and everything\nis done for him which the rules prescribe.[10]\n\nWhere a community of monks resides, they erect topes to \u015a\u00e2riputtra,[11]\nto Mah\u00e2-maudgaly\u00e2yana,[12] and to \u00c2nanda[13], and also topes (in\nhonour) of the Abhidharma[14], the Vinaya[14], and the S\u00fbtras.[14] A\nmonth after the (annual season of) rest, the families which are looking\nout for blessing stimulate one another[15] to make offerings to the\nmonks, and send round to them the liquid food which may be taken out of\nthe ordinary hours. All the monks come together in a great assembly,\nand preach the Law;[16] after which offerings are presented at the tope\nof \u015a\u00e2riputtra, with all kinds of flowers and incense. All through the\nnight lamps are kept burning, and skilful musicians are employed to\nperform.[17]\n\nWhen \u015a\u00e2riputtra was a great Brahm\u00e2n, he went to Buddha, and begged\n(to be permitted) to quit his family (and become a monk). The\ngreat Mugalan and the great Ka\u015byapa[18] also did the same. The\nbhikshu\u1e47\u00ees[19] for the most part make their offerings at the tope\nof \u00c2nanda, because it was he who requested the World-honoured one\nto allow females to quit their families (and become nuns). The\n\u015ar\u00e2ma\u1e47eras[20] mostly make their offerings to R\u00e2hula.[21] The\nprofessors of the Abhidharma[22] make their offerings to it; those of\nthe Vinaya[22] to it. Every year there is one such offering, and each\nclass has its own day for it. Students of the mah\u00e2y\u00e2na present offerings\nto the Praj\u00f1\u00e2-p\u00e2ramit\u00e2,[23] to Ma\u00f1ju\u015br\u00ee,[24] and to Kwan-she-yin.[25]\nWhen the monks have done receiving their annual tribute (from the\nharvests),[26] the Heads of the Vai\u015byas and all the Brahm\u00e2ns bring\nclothes and other such articles as the monks require for use, and\ndistribute among them. The monks, having received them, also proceed\nto give portions to one another. From the nirv\u00e2\u1e47a of Buddha,[27]\nthe forms of ceremony, laws, and rules, practised by the sacred\ncommunities, have been handed down from one generation to another\nwithout interruption.\n\nFrom the place where (the travellers) crossed the Indus to Southern\nIndia, and on to the Southern Sea, a distance of forty or fifty\nthousand le, all is level plain. There are no large hills with streams\n(among them); there are simply the waters of the rivers.\n\n NOTES\n\n [1] Muttra, \u2018the peacock city;\u2019 lat. 27\u00b0 30\u2032 N., lon. 77\u00b0 43\u2032 E.\n (Hunter); the birthplace of K\u1e5bish\u1e47a, whose emblem is the peacock.\n\n [2] This must be the Jumna, or Yamun\u00e2. Why it is called, as here, the\n P\u02bdoo-na has yet to be explained.\n\n [3] In P\u00e2li, Majjhima-desa, \u2018the Middle Country.\u2019 See Davids\u2019\n \u2018Buddhist Birth Stories,\u2019 page 61, note.\n\n [4] Eitel (pp. 145, 6) says, \u2018The name Cha\u1e47\u1e0d\u00e2las is explained by\n \u201cbutchers,\u201d \u201cwicked men,\u201d and those who carry \u201cthe awful flag,\u201d to\n warn off their betters;\u2014the lowest and most despised caste of India,\n members of which, however, when converted, were admitted even into the\n ranks of the priesthood.\u2019\n\n [5] \u2018Cowries;\u2019 \u8c9d\u9f52, not \u2018shells and ivory,\u2019 as one might suppose;\n but cowries alone, the second term entering into the name from the\n marks inside the edge of the shell, resembling \u2018the teeth of fishes.\u2019\n\n [6] See chap. xii, note 3<, Buddha\u2019s pari-nirv\u00e2\u1e47a is equivalent to\n Buddha\u2019s death.\n\n [7] See chap. xiii, note 6. The order of the characters is different\n here, but with the same meaning.\n\n [8] See the preparation of such a deed of grant in a special case, as\n related in chapter xxxix. No doubt in F\u00e2-hien\u2019s time, and long before\n and after it, it was the custom to engrave such deeds on plates of\n metal.\n\n [9] \u2018No monk can eat solid food except between sunrise and noon,\u2019\n and total abstinence from intoxicating drinks is obligatory (Davids\u2019\n Manual, p. 163). Food eaten at any other part of the day is\n called vik\u00e2la, and forbidden; but a weary traveller might receive\n unseasonable refreshment, consisting, as Watters has shown (Ch. Rev.\n viii. 282), of honey, butter, treacle, and sesamum oil.\n\n [10] The expression here is somewhat perplexing; but it occurs again\n in chapter xxxviii; and the meaning is clear. See Watters, Ch. Rev.\n viii. 282, 3. The rules are given at length in the Sacred Books of the\n East, vol. xx, p. 272 and foll., and p. 279 and foll.\n\n [11] \u015a\u00e2riputtra (Singh. Seriyut) was one of the principal disciples of\n Buddha, and indeed the most learned and ingenious of them all, so that\n he obtained the title of \u667a\u6167, \u2018knowledge and wisdom.\u2019 He is also\n called Buddha\u2019s \u2018right-hand attendant.\u2019 His name is derived from that\n of his mother \u015a\u00e2rik\u00e2, the wife of Tishya, a native of N\u00e2landa.\n In Spence Hardy, he often appears under the name of Upatissa\n (Upa-tishya), derived from his father. Several \u015a\u00e2stras are ascribed to\n him, and indeed the followers of the Abhidharma look on him as their\n founder. He died before \u015a\u00e2kyamuni; but is to reappear as a future\n Buddha. Eitel, pp. 123, 124.\n\n [12] Mugalan, the Singhalese name of this disciple, is more\n pronounceable. He also was one of the principal disciples, called\n Buddha\u2019s \u2018left-hand attendant.\u2019 He was distinguished for his power of\n vision, and his magical powers. The name in the text is derived from\n the former attribute, and it was by the latter that he took up an\n artist to Tushita to get a view of \u015a\u00e2kyamuni, and so make a statue\n of him. (Compare the similar story in chap. vi.) He went to hell, and\n released his mother. He also died before \u015a\u00e2kyamuni, and is to reappear\n as Buddha. Eitel, p. 65.\n\n [13] See chapter 12, note 2.\n\n [14] The different parts of the tripi\u1e6daka. See chapter 1, note 4.\n\n [15] A passage rather difficult to construe. The \u2018families\u2019 would be\n those more devout than their neighbours.\n\n [16] One rarely hears this preaching in China. It struck me most as I\n once heard it at Osaka in Japan. There was a pulpit in a large hall\n of the temple, and the audience sat around on the matted floor. One\n priest took the pulpit after another; and the hearers nodded their\n heads occasionally, and indicated their sympathy now and then by an\n audible \u2018h\u2019m,\u2019 which reminded me of Carlyle\u2019s description of meetings\n of \u2018The Ironsides\u2019 of Cromwell.\n\n [17] This last statement is wanting in the Chinese editions.\n\n [18] There was a K\u00e2\u015byapa Buddha, anterior to \u015a\u00e2kyamuni. But this\n Mah\u00e2ka\u015byapa was a Brahm\u00e2n of Magadha, who was converted by Buddha,\n and became one of his disciples. He took the lead after \u015a\u00e2kyamuni\u2019s\n death, convoked and directed the first synod, from which his title of\n Arya-sthavira is derived. As the first compiler of the Canon, he is\n considered the fountain of Chinese orthodoxy, and counted as the first\n patriarch. He also is to be reborn as Buddha. Eitel, p. 64.\n\n [19] The bhikshu\u1e47\u00ees are the female monks or nuns, subject to the same\n rules as the bhikshus, and also to special ordinances of restraint.\n See Hardy\u2019s E. M., chap. 17. See also Sacred Books of the East, vol.\n xx, p. 321.\n\n [20] The \u015ar\u00e2ma\u1e47eras are the novices, male or female, who have vowed to\n observe the Shiksh\u00e2pada, or ten commandments. F\u00e2-hien was himself one\n of them from his childhood. Having heard the Tr\u00eeshara\u1e47a, or\n threefold formula of Refuge,\u2014\u2018I take refuge in Buddha; the Law;\n the Church,\u2014the novice undertakes to observe the ten precepts that\n forbid\u2014[1] destroying life; [2] stealing; [3] impurity; [4] lying;\n [5] intoxicating drinks; [6] eating after midday; [7] dancing,\n singing, music, and stage-plays; [8] garlands, scents, unguents, and\n ornaments; [9] high or broad couches; [10] receiving gold or silver.\u2019\n Davids\u2019 Manual, p. 160; Hardy\u2019s E. M., pp. 23, 24.\n\n [21] The eldest son of \u015a\u00e2kyamuni by Ya\u015bodhar\u00e2. Converted to Buddhism,\n he followed his father as an attendant; and after Buddha\u2019s death\n became the founder of a philosophical realistic school (vaibh\u00e2shika).\n He is now revered as the patron saint of all novices, and is to be\n reborn as the eldest son of every future Buddha. Eitel, p. 101. His\n mother also is to be reborn as Buddha.\n\n [22] See note 14.\n\n [23] There are six (sometimes increased to ten) p\u00e2ramit\u00e2s, \u2018means of\n passing to nirv\u00e2\u1e47a:\u2014Charity; morality; patience; energy; tranquil\n contemplation; wisdom (praj\u00f1\u00e2); made up to ten by use of the proper\n means; science; pious vows; and force of purpose. But it is only\n praj\u00f1\u00e2 which carries men across the sa\u1e43s\u00e2ra to the shores of nirv\u00e2\u1e47a.\u2019\n Eitel, p. 90.\n\n [24] According to Eitel (pp. 71, 72), A famous Bodhisattva, now\n specially worshipped in Shan-se, whose antecedents are a hopeless\n jumble of history and fable. F\u00e2-hien found him here worshipped by\n followers of the mah\u00e2y\u00e2na school; but Hs\u00fcan-chwang connects his\n worship with the yogachara or tantra-magic school. The mah\u00e2y\u00e2na school\n regard him as the apotheosis of perfect wisdom. His most common titles\n are Mah\u00e2mati, \u201cGreat wisdom,\u201d and Kum\u00e2ra-r\u00e2ja, \u201cKing of teaching, with\n a thousand arms and a hundred alms-bowls.\u201d\n\n [25] Kwan-she-yin and the dogmas about him or her are as great a\n mystery as Ma\u00f1ju\u015br\u00ee. The Chinese name is a mistranslation of\n the Sanskrit name Avalokite\u015bvara, \u2018On-looking Sovereign,\u2019 or even\n \u2018On-looking Self-Existent,\u2019 and means \u2018Regarding or Looking on the\n sounds of the world,\u2019 = \u2018Hearer of Prayer.\u2019 Originally, and still in\n Thibet, Avalokite\u015bvara had only male attributes, but in China and\n Japan (Kwannon), this deity (such popularly she is) is represented\n as a woman, \u2018Kwan-yin, the greatly gentle, with a thousand arms and a\n thousand eyes;\u2019 and has her principal seat in the island of P\u02bdoo-t\u02bdoo,\n on the China coast, which is a regular place of pilgrimage. To\n the worshippers of whom F\u00e2-hien speaks, Kwan-she-yin would only be\n Avalokite\u015bvara. How he was converted into the \u2018goddess of mercy,\u2019 and\n her worship took the place which it now has in China, is a difficult\n inquiry, which would take much time and space, and not be brought\n after all, so far as I see, to a satisfactory conclusion. See Eitel\u2019s\n Handbook, pp. 18\u201320, and his Three Lectures on Buddhism (third\n edition), pp. 124\u2013131. I was talking on the subject once with an\n intelligent Chinese gentleman, when he remarked, \u2018Have you not much\n the same thing in Europe in the worship of Mary?\u2019\n\n [26] Compare what is said in chap. v.\n\n [27] This nirv\u00e2\u1e47a of Buddha must be\u2014not his death, but his attaining\n to Buddhaship.\n\n\n\n\nCHAPTER XVII.\n\nSA\u1e44K\u00c2\u015aYA. BUDDHA\u2019S ASCENT TO AND DESCENT FROM THE TRAYASTRI\u1e42\u015aAS\nHEAVEN, AND OTHER LEGENDS.\n\n\nFrom this they proceeded south-east for eighteen yojanas, and found\nthemselves in a kingdom called Sa\u1e45k\u00e2\u015bya,[1] at the place where Buddha\ncame down, after ascending to the Trayastri\u1e43\u015bas heaven,[2] and there\npreaching for three months his Law for the benefit of his mother.[3]\nBuddha had gone up to this heaven by his supernatural power,[4]\nwithout letting his disciples know; but seven days before the\ncompletion (of the three months) he laid aside his invisibility,[4]\nand Anuruddha,[5] with his heavenly eyes,[5] saw the World-honoured\none, and immediately said to the honoured one, the great Mugalan, \u2018Do\nyou go and salute the World-honoured one.\u2019 Mugalan forthwith went, and\nwith head and face did homage at (Buddha\u2019s) feet. They then saluted\nand questioned each other, and when this was over, Buddha said to\nMugalan, \u2018Seven days after this I will go down to Jambudv\u00eepa;\u2019 and\nthereupon Mugalan returned. At this time the great kings of eight\ncountries with their ministers and people, not having seen Buddha for\na long time, were all thirstily looking up for him, and had collected\nin clouds in this kingdom to wait for the World-honoured one.\n\nThen the bhikshu\u1e47\u00ee Utpala[6] thought in her heart, \u2018To-day the kings,\nwith their ministers and people, will all be meeting (and welcoming)\nBuddha. I am (but) a woman; how shall I succeed in being the first to\nsee him?\u2019[7] Buddha immediately, by his spirit-like power, changed her\ninto the appearance of a holy Chakravartti[8] king, and she was the\nforemost of all in doing reverence to him.\n\nAs Buddha descended from his position aloft in the Trayastri\u1e43\u015bas\nheaven, when he was coming down, there were made to appear three\nflights of precious steps. Buddha was on the middle flight, the steps\nof which were composed of the seven precious substances. The king of\nBrahm\u00e2-loka[9] also made a flight of silver steps appear on the right\nside, (where he was seen) attending with a white chowry in his hand.\n\u015aakra, Ruler of Devas,[10] made (a flight of) steps of purple gold on\nthe left side, (where he was seen) attending and holding an umbrella of\nthe seven precious substances. An innumerable multitude of the devas[11]\nfollowed Buddha in his descent. When he was come down, the three\nflights all disappeared in the ground, excepting seven steps, which\ncontinued to be visible. Afterwards king A\u015boka, wishing to know where\ntheir ends rested, sent men to dig and see. They went down to the\nyellow springs[12] without reaching the bottom of the steps, and from\nthis the king received an increase to his reverence and faith, and\nbuilt a vih\u00e2ra over the steps, with a standing image, sixteen cubits\nin height, right over the middle flight. Behind the vih\u00e2ra he erected\na stone pillar, about fifty cubits high,[13] with a lion on the top of\nit.[14] Let into the pillar, on each of its four sides,[15] there is\nan image of Buddha, inside and out[16] shining and transparent,\nand pure as it were of lapis lazuli. Some teachers of another\ndoctrine[17] once disputed with the \u015arama\u1e47as about (the right to) this\nas a place of residence, and the latter were having the worst of the\nargument, when they took an oath on both sides on the condition that,\nif the place did indeed belong to the \u015arama\u1e47as, there should be some\nmarvellous attestation of it. When these words had been spoken, the\nlion on the top gave a great roar, thus giving the proof; on which\ntheir opponents were frightened, bowed to the decision, and withdrew.\n\nThrough Buddha having for three months partaken of the food of heaven,\nhis body emitted a heavenly fragrance, unlike that of an ordinary man.\nHe went immediately and bathed; and afterwards, at the spot where he\ndid so, a bathing-house was built, which is still existing. At the\nplace where the bhikshu\u1e47\u00ee Utpala was the first to do reverence to\nBuddha, a tope has now been built.\n\nAt the places where Buddha, when he was in the world, cut his hair\nand nails,[18] topes are erected; and where the three Buddhas[19] that\npreceded \u015a\u00e2kyamuni Buddha and he himself sat; where they walked,[20]\nand where images of their persons were made. At all these places topes\nwere made, and are still existing. At the place where \u015aakra, Ruler of\nthe Devas, and the king of the Brahm\u00e2-loka followed Buddha down (from\nthe Trayastri\u1e43\u015bas heaven) they have also raised a tope.\n\nAt this place the monks and nuns may be a thousand, who all receive\ntheir food from the common store, and pursue their studies, some of\nthe mah\u00e2y\u00e2na and some of the h\u00eenay\u00e2na. Where they live, there is a\nwhite-eared dragon, which acts the part of d\u00e2napati[21] to the community\nof these monks, causing abundant harvests in the country, and the\nenriching rains to come in season, without the occurrence of any\ncalamities, so that the monks enjoy their repose and ease. In\ngratitude for its kindness, they have made for it a dragon-house, with\na carpet for it to sit on, and appointed for it a diet of blessing,\nwhich they present for its nourishment. Every day they set apart three\nof their number to go to its house, and eat there. Whenever the summer\nretreat is ended, the dragon straightway changes its form, and appears\nas a small snake,[22] with white spots at the side of its ears. As\nsoon as the monks recognise it, they fill a copper vessel with cream,\ninto which they put the creature, and then carry it round from the one\nwho has the highest seat (at their tables) to him who has the lowest,\nwhen it appears as if saluting them. When it has been taken round,\nimmediately it disappeared; and every year it thus comes forth once.\nThe country is very productive, and the people are prosperous, and\nhappy beyond comparison. When people of other countries come to it,\nthey are exceedingly attentive to them all, and supply them with what\nthey need.\n\nFifty yojanas north-west from the monastery there is another, called\n\u2018The Great Heap.\u2019[23] Great Heap was the name of a wicked demon, who\nwas converted by Buddha, and men subsequently at this place reared a\nvih\u00e2ra. When it was being made over to an Arhat by pouring water on\nhis hands,[24] some drops fell on the ground. They are still on the\nspot, and however they may be brushed away and removed, they continue\nto be visible, and cannot be made to disappear.\n\nAt this place there is also a tope to Buddha, where a good spirit\nconstantly keeps (all about it) swept and watered, without any labour\nof man being required. A king of corrupt views once said, \u2018Since you\nare able to do this, I will lead a multitude of troops and reside\nthere till the dirt and filth has increased and accumulated, and (see)\nwhether you can cleanse it away or not.\u2019 The spirit thereupon raised a\ngreat wind, which blew (the filth away), and made the place pure.\n\nAt this place there are a hundred small topes, at which a man may keep\ncounting a whole day without being able to know (their exact number).\nIf he be firmly bent on knowing it, he will place a man by the side of\neach tope. When this is done, proceeding to count the number of men,\nwhether they be many or few, he will not get to know (the number).[25]\n\nThere is a monastery, containing perhaps 600 or 700 monks, in which\nthere is a place where a Pratyeka Buddha[26] used to take his food. The\nnirv\u00e2\u1e47a ground (where he was burned[27] after death) is as large as a\ncarriage wheel; and while grass grows all around, on this spot there\nis none. The ground also where he dried his clothes produces no grass,\nbut the impression of them, where they lay on it, continues to the\npresent day.\n\n NOTES\n\n [1] The name is still remaining in Samkassam, a village forty-five\n miles north-west of Canouge, lat. 27\u00b0 3\u2032 N., lon. 79\u00b0 50\u2032 E.\n\n [2] The heaven of Indra or \u015a\u00e2kya, meaning \u2018the heaven of thirty-three\n classes,\u2019 a name which has been explained both historically and\n mythologically. \u2018The description of it,\u2019 says Eitel, p. 148, \u2018tallies\n in all respects with the Svarga of Brahm\u00e2nic mythology. It is situated\n between the four peaks of the Meru, and consists of thirty-two cities\n of devas, eight on each of the four corners of the mountain. Indra\u2019s\n capital of Bellevue is in the centre. There he is enthroned, with a\n thousand heads and a thousand eyes, and four arms grasping the vajra,\n with his wife and 119,000 concubines. There he receives the monthly\n reports of the four Mah\u00e2r\u00e2jas, concerning the progress of good and\n evil in the world,\u2019 &c. &c.\n\n [3] Buddha\u2019s mother, M\u00e2y\u00e2 and Mah\u00e2-m\u00e2y\u00e2, the mater immaculata of the\n Buddhists, died seven days after his birth. Eitel says, \u2018Reborn in\n Tushita, she was visited there by her son and converted.\u2019 The Tushita\n heaven was a more likely place to find her than the Trayastri\u1e43\u015bas;\n but was the former a part of the latter? Hardy gives a long account\n of Buddha\u2019s visit to the Trayastri\u1e43\u015bas (M. B., pp. 298\u2013302), which he\n calls Tawutis\u00e2, and speaks of his mother (M\u00e2tru) in it, who had now\n become a deva by the changing of her sex.\n\n [4] Compare the account of the Arhat\u2019s conveyance of the artist to\n the Tushita heaven in chap. v. The first expression here is more\n comprehensive.\n\n [5] Anuruddha was a first cousin of \u015a\u00e2kyamuni, being the son of his\n uncle Am\u1e5bitodana. He is often mentioned in the account we have of\n Buddha\u2019s last moments. His special gift was the divyachakshus or\n \u2018heavenly eye,\u2019 the first of the six abhij\u00f1\u00e2s or \u2018supernatural\n talents,\u2019 the faculty of comprehending in one instantaneous view, or\n by intuition, all beings in all worlds. \u2018He could see,\u2019 says Hardy,\n M. B., p. 232, \u2018all things in 100,000 sakvalas as plainly as a mustard\n seed held in the hand.\u2019\n\n [6] Eitel gives the name Utpala with the same Chinese phonetisation as\n in the text, but not as the name of any bhikshu\u1e47\u00ee. The Sanskrit word,\n however, is explained by \u2018blue lotus flowers;\u2019 and Hs\u00fcan-chwang calls\n her the nun \u2018Lotus-flower colour (\u84ee\u82b1\u8272);\u2019\u2014the same as Hardy\u2019s\n Upulwan and Uppalawarn\u00e2.\n\n [7] Perhaps we should read here \u2018to see Buddha,\u2019 and then ascribe the\n transformation to the nun herself. It depends on the punctuation which\n view we adopt; and in the structure of the passage, there is nothing\n to indicate that the stop should be made before or after \u2018Buddha.\u2019\n And the one view is as reasonable, or rather as unreasonable, as the\n other.\n\n [8] \u2018A holy king who turns the wheel;\u2019 that is, the military conqueror\n and monarch of the whole or part of a universe. \u2018The symbol,\u2019 says\n Eitel (p. 142) \u2018of such a king is the chakra or wheel, for when he\n ascends the throne, a chakra falls from heaven, indicating by its\n material (gold, silver, copper, or iron) the extent and character of\n his reign. The office, however, of the highest Chakravartti, who hurls\n his wheel among his enemies, is inferior to the peaceful mission of\n a Buddha, who meekly turns the wheel of the Law, and conquers every\n universe by his teaching.\u2019\n\n [9] This was Brahm\u00e2, the first person of the Brahm\u00e2nical Trimurti,\n adopted by Buddhism, but placed in an inferior position, and surpassed\n by every Buddhist saint who attains to bodhi.\n\n [10] See chap. ix, note 2.\n\n [11] See chap. iii, note 14.\n\n [12] A common name for the earth below, where, on digging, water is\n found.\n\n [13] The height is given as thirty chow, the chow being the distance\n from the elbow to the finger-tip, which is variously estimated.\n\n [14] A note of Mr. Beal says on this:\u2014\u2018General Cunningham, who\n visited the spot (1862), found a pillar, evidently of the age of\n A\u015boka, with a well-carved elephant on the top, which, however, was\n minus trunk and tail. He supposes this to be the pillar seen by\n F\u00e2-hien, who mistook the top of it for a lion. It is possible such a\n mistake may have been made, as in the account of one of the pillars at\n \u015ar\u00e2vast\u00ee, F\u00e2-hien says an ox formed the capital, whilst Hs\u00fcan-chwang\n calls it an elephant (P. 19, Arch. Survey).\u2019\n\n [15] That is, in niches on the sides. The pillar or column must have\n been square.\n\n [16] Equivalent to \u2018all through.\u2019\n\n [17] Has always been translated \u2018heretical teachers;\u2019 but I eschew the\n terms heresy and heretical. The parties would not be Buddhists of\n any creed or school, but Brahm\u00e2ns or of some other false doctrine, as\n F\u00e2-hien deemed it. The Chinese term means \u2018outside\u2019 or \u2018foreign;\u2019\u2014in\n P\u00e2li, a\u00f1\u00f1a-titthiy\u00e2, = \u2018those belonging to another school.\u2019\n\n [18] See chap. xiii para 6.\n\n [19] These three predecessors of \u015a\u00e2kyamuni were the three Buddhas\n of the present or Mah\u00e2-bhadra Kalpa, of which he was the fourth,\n and Maitreya is to be the fifth and last. They were: (1) Krakuchanda\n (P\u00e2li, Kakusanda), \u2018he who readily solves all doubts;\u2019 a scion of the\n Ka\u015byapa family. Human life reached in his time 40,000 years, and so\n many persons were converted by him. (2) Kanakamuni (P\u00e2li, Kon\u00e2gamana),\n \u2018body radiant with the colour of pure gold;\u2019 of the same family.\n Human life reached in his time 30,000 years, and so many persons were\n converted by him. (3) K\u00e2\u015byapa (P\u00e2li, Kassapa), \u2018swallower of light.\u2019\n Human life reached in his time 20,000 years, and so many persons were\n converted by him. See Eitel, under the several names; Hardy\u2019s M. B.,\n pp. 95\u201397; and Davids\u2019 \u2018Buddhist Birth Stories,\u2019 p. 51.\n\n [20] That is, walked in meditation. Such places are called Cha\u1e45krama\u1e47a\n (P\u00e2li, Chankama); promenades or corridors connected with a monastery,\n made sometimes with costly stones, for the purpose of peripatetic\n meditation. The \u2018sitting\u2019 would be not because of weariness or for\n rest, but for meditation. E. H., p. 144.\n\n [21] See chap. i, note 10.\n\n [22] The character in my Corean copy is \u8675, which must be a mistake\n for the \u86c7 of the Chinese editions. Otherwise, the meaning would be\n \u2018a small medusa.\u2019\n\n [23] The reading here seems to me a great improvement on that of the\n Chinese editions, which means \u2018Fire Limit.\u2019 Buddha, it is said, \u672c\n converted this demon, which Chinese character Beal rendered at first\n by \u2018in one of his incarnations;\u2019 and in his revised version he has\n \u2018himself.\u2019 The difference between F\u00e2-hien\u2019s usage of \u672c and \u6614\n throughout his narrative is quite marked. \u672c always refers to the\n doings of \u015a\u00e2kyamuni; \u6614, \u2018formerly,\u2019 is often used of him and others\n in the sense of \u2018in a former age or birth.\u2019\n\n [24] See Hardy, M. B., p. 194:\u2014\u2018As a token of the giving over of the\n garden, the king poured water upon the hands of Buddha; and from this\n time it became one of the principal residences of the sage.\u2019\n\n [25] This would seem to be absurd; but the writer evidently intended\n to convey the idea that there was something mysterious about the\n number of the topes.\n\n [26] See chap. xiii note. 15.\n\n [27] This seems to be the meaning. The bodies of the monks are all\n burned. Hardy\u2019s E. M., pp. 322\u2013324.\n\n\n\n\nCHAPTER XVIII.\n\nKANY\u00c2KUBJA, OR CANOUGE. BUDDHA\u2019S PREACHING.\n\n\nF\u00e2-hien stayed at the Dragon vih\u00e2ra till after the summer retreat,[1]\nand then, travelling to the south-east for seven yojanas, he arrived\nat the city of Kany\u00e2kubja,[2] lying along the Ganges.[3] There are two\nmonasteries in it, the inmates of which are students of the h\u00eenay\u00e2na.\nAt a distance from the city of six or seven le, on the west, on the\nnorthern bank of the Ganges, is a place where Buddha preached the\nLaw to his disciples. It has been handed down that his subjects\nof discourse were such as \u2018The bitterness and vanity (of life) as\nimpermanent and uncertain,\u2019 and that \u2018The body is as a bubble or foam\non the water.\u2019 At this spot a tope was erected, and still exists.\n\nHaving crossed the Ganges, and gone south for three yojanas, (the\ntravellers) arrived at a village named \u00c2-le,[4] containing places\nwhere Buddha preached the Law, where he sat, and where he walked, at\nall of which topes have been built.\n\n NOTES\n\n [1] We are now, probably, in 405.\n\n [2] Canouge, the latitude and longitude of which have been given in\n a previous note. The Sanskrit name means \u2018the city of humpbacked\n maidens;\u2019 with reference to the legend of the hundred daughters of\n king Brahm\u00e2-datta, who were made deformed by the curse of the \u1e5bishi\n Mah\u00e2-v\u1e5biksha, whose overtures they had refused. E. H., p. 51.\n\n [3] Ga\u1e45g\u00e2, explained by \u2018Blessed water,\u2019 and \u2018Come from heaven to\n earth.\u2019\n\n [4] This village (the Chinese editions read \u2018forest\u2019) has hardly been\n clearly identified.\n\n\n\n\nCHAPTER XIX.\n\nSH\u00c2-CHE. LEGEND OF BUDDHA\u2019S DANTA-K\u00c2SH\u1e6cHA.\n\n\nGoing on from this to the south-east for three yojanas, they came to\nthe great kingdom of Sh\u00e2-che.[1] As you go out of the city of Sh\u00e2-che\nby the southern gate, on the east of the road (is the place) where\nBuddha, after he had chewed his willow branch,[2] stuck it in the\nground, when it forthwith grew up seven cubits, (at which height it\nremained) neither increasing nor diminishing. The Brahm\u00e2ns with their\ncontrary doctrines[3] became angry and jealous. Sometimes they cut the\ntree down, sometimes they plucked it up, and cast it to a distance,\nbut it grew again on the same spot as at first. Here also is the place\nwhere the four Buddhas walked and sat, and at which a tope was built\nthat is still existing.\n\n NOTES\n\n [1] Sh\u00e2-che should probably be Sh\u00e2-khe, making Cunningham\u2019s\n identification of the name with the present Saket still more likely.\n The change of \u7957 into \u7947 is slight; and, indeed, the Khang-hs\u00ee\n dictionary thinks the two characters should be but one and the same.\n\n [2] This was, no doubt, what was called the danta-k\u00e2sh\u1e6dha, or \u2018dental\n wood,\u2019 mostly a bit of the ficus Indicus or banyan tree, which the\n monk chews every morning to cleanse his teeth, and for the purpose of\n health generally. The Chinese, not having the banyan, have used, or\n at least F\u00e2-hien used, Yang (\u694a, the general name for the willow)\n instead of it.\n\n [3] Are two classes of opponents, or only one, intended here, so that\n we should read \u2018all the unbelievers and Brahm\u00e2ns,\u2019 or \u2018heretics\n and Brahm\u00e2ns?\u2019 I think the Brahm\u00e2ns were also \u2018the unbelievers\u2019 and\n \u2018heretics,\u2019 having \u5916\u9053, views and ways outside of, and opposed to,\n Buddha\u2019s.\n\n\n\n\nCHAPTER XX.\n\nKO\u015aALA AND \u015aR\u00c2VAST\u00ce. THE JETAVANA VIH\u00c2RA AND OTHER MEMORIALS AND\nLEGENDS OF BUDDHA. SYMPATHY OF THE MONKS WITH THE PILGRIMS.\n\n\nGoing on from this to the south, for eight yojanas, (the travellers)\ncame to the city of \u015ar\u00e2vast\u00ee[1] in the kingdom of Ko\u015bala,[2] in which\nthe inhabitants were few and far between, amounting in all (only) to a\nfew more than two hundred families; the city where king Prasenajit[3]\nruled, and the place of the old vih\u00e2ra of Mah\u00e2-praj\u00e2pat\u00ee;[4] of the\nwell and walls of (the house of) the (Vai\u015bya) head Sudatta;[5]\nand where the A\u1e45gulim\u00e2lya[6] became an Arhat, and his body was\n(afterwards) burned on his attaining to pari-nirv\u00e2\u1e47a. At all these\nplaces topes were subsequently erected, which are still existing in\nthe city. The Brahm\u00e2ns, with their contrary doctrine, became full of\nhatred and envy in their hearts, and wished to destroy them, but there\ncame from the heavens such a storm of crashing thunder and flashing\nlightning that they were not able in the end to effect their purpose.\n\nAs you go out from the city by the south gate, and 1,200 paces from\nit, the (Vai\u015bya) head Sudatta built a vih\u00e2ra, facing the south; and\nwhen the door was open, on each side of it there was a stone pillar,\nwith the figure of a wheel on the top of that on the left, and the\nfigure of an ox on the top of that on the right. On the left and right\nof the building the ponds of water clear and pure, the thickets of\ntrees always luxuriant, and the numerous flowers of various hues,\nconstituted a lovely scene, the whole forming what is called the\nJetavana vih\u00e2ra.[7]\n\nWhen Buddha went up to the Trayastri\u1e43\u015bas heaven, and preached the\nLaw for the benefit of his mother,[8] (after he had been absent for)\nninety days, Prasenajit, longing to see him, caused an image of him to\nbe carved in Go\u015b\u00eersha Chandana wood,[9] and put in the place where he\nusually sat. When Buddha on his return entered the vih\u00e2ra, this image\nimmediately left its place, and came forth to meet him. Buddha said\nto it, \u2018Return to your seat. After I have attained to pari-nirv\u00e2\u1e47a,\nyou will serve as a pattern to the four classes of my disciples,\u2019[10]\nand on this the image returned to its seat. This was the very first\nof all the images (of Buddha), and that which men subsequently copied.\nBuddha then removed, and dwelt in a small vih\u00e2ra on the south side\n(of the other), a different place from that containing the image, and\ntwenty paces distant from it.\n\nThe Jetavana vih\u00e2ra was originally of seven storeys. The kings\nand people of the countries around vied with one another in their\nofferings, hanging up about it silken streamers and canopies,\nscattering flowers, burning incense, and lighting lamps, so as to make\nthe night as bright as the day. This they did day after day without\nceasing. (It happened that) a rat, carrying in its mouth the wick of\na lamp, set one of the streamers or canopies on fire, which caught the\nvih\u00e2ra, and the seven storeys were all consumed. The kings, with their\nofficers and people, were all very sad and distressed, supposing that\nthe sandal-wood image had been burned; but lo! after four or five\ndays, when the door of a small vih\u00e2ra on the east was opened, there\nwas immediately seen the original image. They were all greatly\nrejoiced, and co-operated in restoring the vih\u00e2ra. When they had\nsucceeded in completing two storeys, they removed the image back to\nits former place.\n\nWhen F\u00e2-hien and T\u00e2o-ching first arrived at the Jetavana monastery,\nand thought how the World-honoured one had formerly resided there for\ntwenty-five years, painful reflections arose in their minds. Born in a\nborder-land, along with their like-minded friends, they had travelled\nthrough so many kingdoms; some of those friends had returned (to\ntheir own land), and some had (died), proving the impermanence and\nuncertainty of life; and to-day they saw the place where Buddha had\nlived now unoccupied by him. They were melancholy through their pain\nof heart, and the crowd of monks came out, and asked them from what\nkingdom they were come. \u2018We are come,\u2019 they replied, \u2018from the land\nof Han.\u2019 \u2018Strange,\u2019 said the monks with a sigh, \u2018that men of a border\ncountry should be able to come here in search of our Law!\u2019 Then they\nsaid to one another, \u2018During all the time that we, preceptors and\nmonks,[11] have succeeded to one another, we have never seen men of\nHan, followers of our system, arrive here.\u2019\n\nFour le to the north-west of the vih\u00e2ra there is a grove called \u2018The\nGetting of Eyes.\u2019 Formerly there were five hundred blind men, who\nlived here in order that they might be near the vih\u00e2ra.[12] Buddha\npreached his Law to them, and they all got back their eyesight. Full\nof joy, they stuck their staves in the earth, and with their heads and\nfaces on the ground, did reverence. The staves immediately began to\ngrow, and they grew to be great. People made much of them, and no one\ndared to cut them down, so that they came to form a grove. It was in\nthis way that it got its name, and most of the Jetavana monks, after\nthey had taken their midday meal, went to the grove, and sat there in\nmeditation.\n\nSix or seven le north-east from the Jetavana, mother Vai\u015bakha[13]\nbuilt another vih\u00e2ra, to which she invited Buddha and his monks, and\nwhich is still existing.\n\nTo each of the great residences for monks at the Jetavana vih\u00e2ra there\nwere two gates, one facing the east and the other facing the north.\nThe park (containing the whole) was the space of ground which the\n(Vai\u015bya) head Sudatta purchased by covering it with gold coins. The\nvih\u00e2ra was exactly in the centre. Here Buddha lived for a longer time\nthan at any other place, preaching his Law and converting men. At the\nplaces where he walked and sat they also (subsequently) reared\ntopes, each having its particular name; and here was the place where\nSundari[14] murdered a person and then falsely charged Buddha (with\nthe crime). Outside the east gate of the Jetavana, at a distance of\nseventy paces to the north, on the west of the road, Buddha held a\ndiscussion with the (advocates of the) ninety-six schemes of erroneous\ndoctrine, when the king and his great officers, the householders, and\npeople were all assembled in crowds to hear it. Then a woman belonging\nto one of the erroneous systems, by name Cha\u00f1chamana,[15] prompted by\nthe envious hatred in her heart, and having put on (extra) clothes in\nfront of her person, so as to give her the appearance of being with\nchild, falsely accused Buddha before all the assembly of having acted\nunlawfully (towards her). On this, \u015aakra, Ruler of Devas, changed\nhimself and some devas into white mice, which bit through the strings\nabout her waist; and when this was done, the (extra) clothes which she\nwore dropt down on the ground. The earth at the same time was rent,\nand she went (down) alive into hell.[16] (This) also is the place\nwhere Devadatta,[17] trying with empoisoned claws to injure\nBuddha, went down alive into hell. Men subsequently set up marks to\ndistinguish where both these events took place.\n\nFurther, at the place where the discussion took place, they reared a\nvih\u00e2ra rather more than sixty cubits high, having in it an image\nof Buddha in a sitting posture. On the east of the road there was\na dev\u00e2laya[18] of (one of) the contrary systems, called \u2018The Shadow\nCovered,\u2019 right opposite the vih\u00e2ra on the place of discussion, with\n(only) the road between them, and also rather more than sixty\ncubits high. The reason why it was called \u2018The Shadow Covered\u2019 was\nthis:\u2014When the sun was in the west, the shadow of the vih\u00e2ra of the\nWorld-honoured one fell on the dev\u00e2laya of a contrary system; but when\nthe sun was in the east, the shadow of that dev\u00e2laya was diverted to\nthe north, and never fell on the vih\u00e2ra of Buddha. The mal-believers\nregularly employed men to watch their dev\u00e2laya, to sweep and water\n(all about it), to burn incense, light the lamps, and present\nofferings; but in the morning the lamps were found to have been\nsuddenly removed, and in the vih\u00e2ra of Buddha. The Brahm\u00e2ns were\nindignant, and said, \u2018Those \u015arama\u1e47as take out lamps and use them for\ntheir own service of Buddha, but we will not stop our service for\nyou!\u2019[19] On that night the Brahm\u00e2ns themselves kept watch, when they\nsaw the deva spirits which they served take the lamps and go three\ntimes round the vih\u00e2ra of Buddha and present offerings. After this\nministration to Buddha they suddenly disappeared. The Brahm\u00e2ns\nthereupon knowing how great was the spiritual power of Buddha,\nforthwith left their families, and became monks.[20] It has been\nhanded down, that, near the time when these things occurred, around\nthe Jetavana vih\u00e2ra there were ninety-eight monasteries, in all of\nwhich there were monks residing, excepting only in one place which was\nvacant. In this Middle Kingdom[21] there are ninety-six[21] sorts of\nviews, erroneous and different from our system, all of which recognise\nthis world and the future world[22] (and the connexion between them).\nEach had its multitude of followers, and they all beg their food:\nonly they do not carry the alms-bowl. They also, moreover, seek (to\nacquire) the blessing (of good deeds) on unfrequented ways, setting\nup on the road-side houses of charity, where rooms, couches, beds, and\nfood and drink are supplied to travellers, and also to monks, coming\nand going as guests, the only difference being in the time (for which\nthose parties remain).\n\nThere are also companies of the followers of Devadatta still existing.\nThey regularly make offerings to the three previous Buddhas, but not\nto \u015a\u00e2kyamuni Buddha.[23]\n\nFour le south-east from the city of \u015ar\u00e2vast\u00ee, a tope has been\nerected at the place where the World-honoured one encountered king\nVir\u00fbdhaha,[24] when he wished to attack the kingdom of Shay-e,[24] and\ntook his stand before him at the side of the road.[25]\n\n NOTES\n\n [1] In Singhalese, Sewet; here evidently the capital of Ko\u015bala. It is\n placed by Cunningham (arch\u00e6ological Survey) on the south bank of\n the Rapti, about fifty-eight miles north of Ayody\u00e2 or Oude. There are\n still the ruins of a great town, the name being S\u00e2het M\u00e2hat. It was in\n this town, or in its neighbourhood, that \u015a\u00e2kyamuni spent many years of\n his life after he became Buddha.\n\n [2] There were two Indian kingdoms of this name, a southern and a\n northern. This was the northern, a part of the present Oudh.\n\n [3] In Singhalese, Pase-na\u1e0di, meaning \u2018leader of the victorious army.\u2019\n He was one of the earliest converts and chief patrons of \u015a\u00e2kyamuni.\n Eitel calls him (p. 95) one of the originators of Buddhist idolatory,\n because of the statue which is mentioned in this chapter. See Hardy\u2019s\n M. B., pp. 283, 284, et al.\n\n [4] Explained by \u2018Path of Love,\u2019 and \u2018Lord of Life.\u2019 Praj\u00e2pat\u00ee was\n aunt and nurse of \u015a\u00e2kyamuni, the first woman admitted to the monkhood,\n and the first superior of the first Buddhistic convent. She is yet to\n become a Buddha.\n\n [5] Sudatta, meaning \u2018almsgiver,\u2019 was the original name of\n An\u00e2tha-pi\u1e47\u1e0dika (or Pi\u1e47\u1e0dada), a wealthy householder, or Vai\u015bya head,\n of \u015ar\u00e2vast\u00ee, famous for his liberality (Hardy, Anepidu). Of his old\n house, only the well and walls remained at the time of F\u00e2-hien\u2019s visit\n to \u015ar\u00e2vast\u00ee.\n\n [6] The A\u1e45gulim\u00e2lya were a sect or set of \u015aivaitic fanatics, who made\n assassination a religious act. The one of them here mentioned had\n joined them by the force of circumstances. Being converted by Buddha,\n he became a monk; but when it is said in the text that he \u2018got the\n T\u00e2o,\u2019 or doctrine, I think that expression implies more than his\n conversion, and is equivalent to his becoming an Arhat. His name in\n P\u00e2li is A\u1e45gulim\u00e2la. That he did become an Arhat is clear from his\n autobiographical poem in the \u2018Songs of the Theras.\u2019\n\n [7] Eitel (p. 37) says:\u2014\u2018A noted vih\u00e2ra in the suburbs of \u015ar\u00e2vast\u00ee,\n erected in a park which An\u00e2tha-pi\u1e47\u1e0dika bought of prince Jeta, the son\n of Prasenajit. \u015a\u00e2kyamuni made this place his favourite residence for\n many years. Most of the S\u00fbtras (authentic and supposititious) date\n from this spot.\u2019\n\n [8] See chapter xvii.\n\n [9] See chapter xiii.\n\n [10] \u00c2rya, meaning \u2018honourable,\u2019 \u2018venerable,\u2019 is a title given only to\n those who have mastered the four spiritual truths:\u2014(1) that \u2018misery\u2019\n is a necessary condition of all sentient existence; this is du\u1e25kha:\n (2) that the \u2018accumulation\u2019 of misery is caused by the passions; this\n is samudaya: (3) that the \u2018extinction\u2019 of passion is possible; this is\n nirodha: and (4) that the \u2018path\u2019 leads to the extinction of passion;\n which is m\u00e2rga. According to their attainment of these truths,\n the \u00c2ryas, or followers of Buddha, are distinguished into four\n classes,\u2014\u015arot\u00e2pannas, Sak\u1e5bid\u00e2g\u00e2mins, An\u00e2g\u00e2mins, and Arhats. E. H., p.\n 14.\n\n [11] This is the first time that F\u00e2-hien employs the name Ho-shang\n (\u548c\u5c19), which is now popularly used in China for all Buddhist monks\n without distinction of rank or office. It is the representative of\n the Sanskrit term Upadhy\u00e2ya, \u2018explained,\u2019 says Eitel (p. 155) by \u2018a\n self-taught teacher,\u2019 or by \u2018he who knows what is sinful and what is\n not sinful,\u2019 with the note, \u2018In India the vernacular of this term is\n \u6b9e\u793e (? munshee [? Bronze]); in Kustana and Kashgar they say \u9dbb\u793e\n (hwa-shay); and from the latter term are derived the Chinese\n synonyms, \u548c\u95cd (ho-shay) and \u548c\u5c19 (ho-shang).\u2019 The Indian term\n was originally a designation for those who teach only a part of the\n Vedas, the Ved\u00e2\u1e45gas. Adopted by Buddhists of Central Asia, it was made\n to signify the priests of the older ritual, in distinction from the\n Lamas. In China it has been used first as a synonym for \u6cd5\u5e2b, monks\n engaged in popular teaching (teachers of the Law), in distinction\n from \u5f8b\u5e2b, disciplinists, and \u79aa\u5e2b, contemplative philosophers\n (meditationists); then it was used to designate the abbots of\n monasteries. But it is now popularly applied to all Buddhist monks.\n In the text there seems to be implied some distinction between\n the \u2018teachers\u2019 and the \u2018ho-shang;\u2019\u2014probably, the P\u00e2li \u00c2_k_ariya and\n Upa_ggh_\u00e2ya; see Sacred Books of the East, vol. xiii, Vinaya Texts,\n pp. 178, 179.\n\n [12] It might be added, \u2018as depending on it,\u2019 in order to bring out\n the full meaning of the \u4f9d in the text. If I recollect aright, the\n help of the police had to be called in at Hong Kong in its early\n years, to keep the approaches to the Cathedral free from the number\n of beggars, who squatted down there during service, hoping that\n the hearers would come out with softened hearts, and disposed to be\n charitable. I found the popular tutelary temples in Peking and other\n places, and the path up Mount T\u02bd\u00e2i in Shan-lung similarly frequented.\n\n [13] The wife of An\u00e2tha-pi\u1e47\u1e0dika in note 5, and who became\n \u2018mother superior\u2019 of many nunneries. See her history in M. B., pp.\n 220\u2013227. I am surprised it does not end with the statement that she\n is to become a Buddha.\n\n [14] See E. H., p. 136. Hs\u00fcan-chwang does not give the name of this\n murderer; see in Julien\u2019s \u2018Vie et Voyages de Hiouen-thsang,\u2019 p.\n 125,\u2014\u2018a heretical Brahm\u00e2n killed a woman and calumniated Buddha.\u2019 See\n also the fuller account in Beal\u2019s \u2018Records of Western Countries,\u2019 pp.\n 7, 8, where the murder is committed by several Brahm\u00e2charins. In this\n passage Beal makes Sundari to be the name of the murdered person (a\n harlot). But the text cannot be so construed.\n\n [15] Eitel (p. 144) calls her Cha\u00f1cha; in Singhalese, Chinchi. See the\n story about her, M. B., pp. 275\u2013277.\n\n [16] \u2018Earth\u2019s prison,\u2019 or \u2018one of Earth\u2019s prisons.\u2019 It was the Av\u00eechi\n naraka to which she went, the last of the eight hot prisons, where\n the culprits die, and are born again in uninterrupted succession\n (such being the meaning of Av\u00eechi), though not without hope of final\n redemption. E. H. p. 21.\n\n [17] Devadatta was brother of \u00c2nanda, and a near relative therefore\n of \u015a\u00e2kyamuni. He was the deadly enemy, however, of the latter. He had\n become so in an earlier state of existence, and the hatred continued\n in every successive birth, through which they reappeared in the world.\n See the accounts of him, and of his various devices against Buddha,\n and his own destruction at the last, in M. B., pp. 315\u2013321, 326\u2013330;\n and still better, in the Sacred Books of the East, vol. xx, Vinaya\n Texts, pp. 233\u2013265. For the particular attempt referred to in the\n text, see \u2018The Life of the Buddha,\u2019 p. 107. When he was engulphed, and\n the flames were around him, he cried out to Buddha to save him, and we\n are told that he is expected yet to appear as a Buddha under the name\n of Devar\u00e2ja, in a universe called Deva-soppana. E. H., p. 39.\n\n [18] \u2018A dev\u00e2laya (\u5929\u5bfa or \u5929\u7960), a place in which a deva is\n worshipped,\u2014a general name for all Brahm\u00e2nical temples\u2019 (Eitel, p.\n 30). We read in the Khang-hs\u00ee dictionary under \u5bfa, that when Ka\u015byapa\n Mata\u1e45ga came to the Western Regions, with his Classics or S\u00fbtras, he\n was lodged in the Court of State-Ceremonial, and that afterwards there\n was built for him \u2018The Court of the White-horse\u2019 (\u767d\u99ac\u5bfa), and\n in consequence the name of Sze (\u5bfa) came to be given to all Buddhistic\n temples. F\u00e2-hien, however, applies this term only to Brahm\u00e2nical\n temples.\n\n [19] Their speech was somewhat unconnected, but natural enough in\n the circumstances. Compare the whole account with the narrative in\n I Samuel v. about the Ark and Dagon, that \u2018twice-battered god of\n Palestine.\u2019\n\n [20] \u2018Entered the doctrine or path.\u2019 Three stages in the Buddhistic\n life are indicated by F\u00e2-hien:\u2014\u2018entering it,\u2019 as here, by becoming\n monks (\u5165\u9053); \u2018getting it,\u2019 by becoming Arhats (\u5f97\u9053); and\n \u2018completing it,\u2019 by becoming Buddha (\u6210\u9053).\n\n [21] It is not quite clear whether the author had in mind here Central\n India as a whole, which I think he had, or only Ko\u015bala, the part of it\n where he then was. In the older teaching, there were only thirty-two\n sects, but there may have been three subdivisions of each. See Rhys\n Davids\u2019 \u2018Buddhism,\u2019 pp. 98, 99.\n\n [22] This mention of \u2018the future world\u2019 is an important difference\n between the Corean and Chinese texts. The want of it in the latter has\n been a stumbling-block in the way of all previous translators. R\u00e9musat\n says in a note that \u2018the heretics limited themselves to speak of the\n duties of man in his actual life without connecting it by the notion\n that the metempsychosis with the anterior periods of existence through\n which he had passed.\u2019 But this is just the opposite of what F\u00e2-hien\u2019s\n meaning was, according to our Corean text. The notion of \u2018the\n metempsychosis\u2019 was just that in which all the ninety-six erroneous\n systems agreed among themselves and with Buddhism. If he had wished to\n say what the French sinologue thinks he does say, moreover, he would\n probably have written \u7686\u77e5\u4eca\u4e16\u8033. Let me add, however, that the\n connexion which Buddhism holds between the past world (including\n the present) and the future is not that of a metempsychosis, or\n transmigration of souls, for it does not appear to admit any separate\n existence of the soul. Adhering to its own phraseology of \u2018the wheel,\u2019\n I would call its doctrine that of \u2018The Transrotation of Births.\u2019 See\n Rhys Davids\u2019 third Hibbert Lecture.\n\n [23] See note 17; and chapter xvii, note 19.\n\n [24] Or, more according to the phonetisation of the text, Vaid\u00fbrya.\n He was king of Ko\u015bala, the son and successor of Prasenajit, and the\n destroyer of Kapilavastu, the city of the \u015a\u00e2kya family. His hostility\n to the \u015a\u00e2kyas is sufficiently established, and it may be considered as\n certain that the name Shay-e, which, according to Julien\u2019s \u2018M\u00e9thode,\u2019\n p. 89, may be read Chi\u00e2-e, is the same as Ki\u00e2-e (\u8fe6\u5937), one of the\n phonetisations of Kapilavastu, as given by Eitel.\n\n [25] This would be the interview in the \u2018Life of the Buddha\u2019 in\n Tr\u00fcbner\u2019s Oriental Series, p. 116, when Vir\u00fbdhaha on his march found\n Buddha under an old sakotato tree. It afforded him no shade; but he\n told the king that the thought of the danger of \u2018his relatives and\n kindred made it shady.\u2019 The king was moved to sympathy for the time,\n and went back to \u015ar\u00e2vast\u00ee; but the destruction of Kapilavastu was only\n postponed for a short space, and Buddha himself acknowledged it to be\n inevitable in the connexion of cause and effect.\n\n\n\n\nCHAPTER XXI.\n\nTHE THREE PREDECESSORS OF \u015a\u00c2KYAMUNI IN THE BUDDHASHIP.\n\n\nFifty le to the west of the city bring (the traveller) to a town named\nToo-wei,[1] the birthplace of K\u00e2\u015byapa Buddha.[1] At the place where he\nand his father met,[2] and at that where he attained to pari-nirv\u00e2\u1e47a,\ntopes were erected. Over the entire relic of the whole body of him,\nthe K\u00e2\u015byapa Tath\u00e2gata,[3] a great tope was also erected.\n\nGoing on south-east from the city of \u015ar\u00e2vast\u00ee for twelve yojanas,\n(the travellers) came to a town named Na-pei-ke\u00e2,[4] the birthplace of\nKrakuchanda Buddha.[5] At the place where he and his father met, and\nat that where he attained to pari-nirv\u00e2\u1e47a, topes were erected. Going\nnorth from here less than a yojana, they came to a town which had been\nthe birthplace of Kanakamuni Buddha.[5] At the place where he and his\nfather met, and where he attained to pari-nirv\u00e2\u1e47a, topes were erected.\n\n NOTES\n\n [1] Identified, as Beal says, by Cunningham with Tadwa, a village nine\n miles to the west of S\u00e2hara-mahat. The birthplace of K\u00e2\u015byapa Buddha is\n generally thought to have been Ben\u00e2res. According to a calculation of\n R\u00e9musat, from his birth to A.D. 1832 there were 1,992,859 years!\n\n [2] It seems to be necessary to have a meeting between every Buddha\n and his father. One at least is ascribed to \u015a\u00e2kyamuni and his father\n (real or supposed) \u015auddhodana.\n\n [3] This is the highest epithet given to every supreme Buddha; in\n Chinese \u5982\u4f86, meaning, as Eitel, p. 147 says, \u2018Sic profectus\n sum.\u2019 It is equivalent to \u2018Rightful Buddha, the true successor in\n the Supreme Buddha Line.\u2019 Hardy concludes his account of the K\u00e2\u015byapa\n Buddha (M. B., p. 97) with the following sentence:\u2014\u2018After his\n body was burnt, the bones still remained in their usual position,\n presenting the appearance of a perfect skeleton; and the whole of the\n inhabitants of Jambudv\u00eepa, assembling together, erected a dagoba over\n his relics one yojana in height!\u2019\n\n [4] Na-pei-ke\u00e2 or Nabhiga is not mentioned elsewhere. Eitel says this\n Buddha was born at the city of G\u00e2n-ho (\u5982\u548c\u57ce) and Hardy gives\n his birthplace as Mekhala. It may be possible, by means of Sanskrit,\n to reconcile these statements.\n\n [5] See chap. xvii note 19.\n\n\n\n\nCHAPTER XXII.\n\nKAPILAVASTU. ITS DESOLATION. LEGENDS OF BUDDHA\u2019S BIRTH, AND OTHER\nINCIDENTS IN CONNEXION WITH IT.\n\n\nLess than a yojana to the east from this brought them to the city of\nKapilavastu;[1] but in it there was neither king nor people. All was\nmound and desolation. Of inhabitants there were only some monks and a\nscore or two of families of the common people. At the spot where stood\nthe old palace of king \u015auddhodana[2] there have been made images of\nthe prince (his eldest son) and his mother;[3] and at the places where\nthat son appeared mounted on a white elephant when he entered his\nmother\u2019s womb,[4] and where he turned his carriage round on seeing\nthe sick man after he had gone out of the city by the eastern gate,[5]\ntopes have been erected. The places (were also pointed out)[6] where\n(the \u1e5bishi) \u00c2-e[7] inspected the marks[8] (of Buddhaship on the body) of\nthe heir-apparent (when an infant); where, when he was in company with\nNanda and others, on the elephant being struck down and drawn to one\nside, he tossed it away;[9] where he shot an arrow to the south-east,\nand it went a distance of thirty le, then entering the ground and\nmaking a spring to come forth, which men subsequently fashioned into\na well from which travellers might drink;[10] where, after he had\nattained to Wisdom,[11] Buddha returned and saw the king, his\nfather;[12] where five hundred \u015a\u00e2kyas quitted their families and did\nreverence to Up\u00e2li[13] while the earth shook and moved in six different\nways; where Buddha preached his Law to the devas, and the four deva\nkings and others kept the four doors (of the hall), so that (even) the\nking, his father, could not enter;[14] where Buddha sat under a\nnyagrodha tree, which is still standing,[15] with his face to the east,\nand (his aunt) Mah\u00e2-praj\u00e2pat\u00ee presented him with a Sa\u1e45gh\u00e2li;[16] and\n(where) king Vaid\u00fbrya slew the seed of \u015a\u00e2kya, and they all in dying\nbecame \u015arot\u00e2pannas.[17] A tope was erected at this last place, which is\nstill existing.\n\n[Illustration: I. DREAM OF BUDDHA\u2019S MOTHER OF HIS REINCARNATION.]\n\n[Illustration: II. BUDDHA JUST BORN, WITH THE N\u00c2GAS SUPPLYING WATER\nTO WASH HIM.]\n\n[Illustration: III. BUDDHA TOSSING THE ELEPHANT OVER THE WALL.]\n\nSeveral le north-east from the city was the king\u2019s field, where the\nheir-apparent sat under a tree, and looked at the ploughers.[18]\n\nFifty le east from the city was a garden, named Lumbin\u00ee,[19] where the\nqueen entered the pond and bathed. Having come forth from the pond\non the northern bank, after (walking) twenty paces, she lifted up her\nhand, laid hold of a branch of a tree, and, with her face to the east,\ngave birth to the heir-apparent.[20] When he fell to the ground, he\n(immediately) walked seven paces. Two dragon-kings (appeared) and\nwashed his body. At the place where they did so, there was immediately\nformed a well, and from it, as well as from the above pond, where (the\nqueen) bathed,[21] the monks (even) now constantly take the water, and\ndrink it.\n\nThere are four places of regular and fixed occurrence (in the history\nof) all Buddhas:\u2014first, the place where they attained to perfect\nWisdom (and became Buddha); second, the place where they turned the\nwheel of the Law;[22] third, the place where they preached the Law,\ndiscoursed of righteousness, and discomfited (the advocates of)\nerroneous doctrines; and fourth, the place where they came down, after\ngoing up to the Trayastri\u1e43\u015bas heaven to preach the Law for the\nbenefit of their mothers. Other places in connexion with them became\nremarkable, according to the manifestations which were made at them at\nparticular times.\n\nThe country of Kapilavastu is a great scene of empty desolation. The\ninhabitants are few and far between. On the roads people have to be\non their guard against white elephants[23] and lions, and should not\ntravel incautiously.\n\n NOTES\n\n [1] Kapilavastu, \u2018the city of beautiful virtue,\u2019 was the birthplace\n of \u015a\u00e2kyamuni, but was destroyed, as intimated in the notes on last\n chapter, during his lifetime. It was situated a short distance\n north-west of the present Goruckpoor, lat. 26\u00b0 46\u2032 N., lon. 83\u00b0 19\u2032 E.\n Davids says (Manual, p. 25), \u2018It was on the banks of the river Rohini,\n the modern Kohana, about 100 miles north-west of the city of Ben\u00e2res.\u2019\n\n [2] The father, or supposed father, of \u015a\u00e2kyamuni. He is here called\n \u2018the king white and pure\u2019 (\u767d\u6de8\u738b). A more common appellation\n is \u2018the king of pure rice\u2019 (\u6de8\u98ef\u738b); but the character \u98ef, or\n \u2018rice,\u2019 must be a mistake for \u68b5, \u2018Brahm\u00e2n,\u2019 and the appellation =\n \u2018Pure Brahm\u00e2n king.\u2019\n\n [3] The \u2018eldest son,\u2019 or \u2018prince\u2019 was \u015a\u00e2kyamuni, and his mother had\n no other son. For \u2018his mother,\u2019 see chap. xvii, note 3. She was a\n daughter of A\u00f1jana or Anu\u015b\u00e2kya, king of the neighbouring country of\n Koli, and Ya\u015bodhar\u00e2, an aunt of \u015auddhodana. There appear to have been\n various intermarriages between the royal houses of Kapila and Koli.\n\n [4] In \u2018The Life of the Buddha,\u2019 p. 15, we read that \u2018Buddha was now\n in the Tushita heaven, and knowing that his time was come (the time\n for his last rebirth in the course of which he would become Buddha),\n he made the necessary examinations; and having decided that Mah\u00e2-m\u00e2y\u00e2\n was the right mother, in the midnight watch he entered her womb under\n the appearance of an elephant.\u2019 See M. B., pp. 140\u2013143, and, still\n better, Rhys Davids\u2019 \u2018Birth Stories,\u2019 pp. 58\u201363.\n\n [5] In Hardy\u2019s M. B., pp. 154, 155, we read, \u2018As the prince\n (Siddh\u00e2rtha, the first name given to \u015a\u00e2kyamuni; see Eitel, under\n Sarv\u00e2rthasiddha) was one day passing along, he saw a deva under the\n appearance of a leper, full of sores, with a body like a water-vessel,\n and legs like the pestle for pounding rice; and when he learned\n from his charioteer what it was that he saw, he became agitated, and\n returned at once to the palace.\u2019 See also Rhys Davids\u2019 \u2018Buddhism,\u2019 p.\n 29.\n\n [6] This is an addition of my own, instead of \u2018There are also topes\n erected at the following spots,\u2019 of former translators. F\u00e2-hien does\n not say that there were memorial topes at all these places.\n\n [7] Asita; see Eitel, p. 15. He is called in P\u00e2li Kal\u00e2 Devala, and had\n been a minister of \u015auddhodana\u2019s father.\n\n [8] See chap. xiii, note 12.\n\n [9] In \u2018The Life of Buddha\u2019 we read that the Lichchhavis of Vai\u015b\u00e2l\u00ee\n had sent to the young prince a very fine elephant; but when it was\n near Kapilavastu, Devadatta, out of envy, killed it with a blow of\n his fist. Nanda (not \u00c2nanda, but a half-brother of Siddh\u00e2rtha), coming\n that way, saw the carcase lying on the road, and pulled it on one\n side; but the Bodhisattva, seeing it there, took it by the tail, and\n tossed it over seven fences and ditches, when the force of its fall\n made a great ditch. I suspect that the characters in the column have\n been disarranged, and that we should read \u64b2\u6354\u8c61\u8655, \u5c04\u7bad, \u4e91\u4e91. Buddha,\n that is Siddh\u00e2rtha, was at this time only ten years old.\n\n [10] The young \u015a\u00e2kyas were shooting when the prince thus surpassed\n them all. He was then seventeen.\n\n [11] See chap. xx, note 20.\n\n [12] This was not the night when he finally fled from Kapilavastu,\n and as he was leaving the palace, perceiving his sleeping father, and\n said, \u2018Father, though I love thee, yet a fear possesses me, and I may\n not stay;\u2019\u2014The Life of the Buddha, p. 25. Most probably it was that\n related in M. B., pp. 199\u2013204. See \u2018Buddhist Birth Stories,\u2019\n pp. 120\u2013127.\n\n [13] They did this, I suppose, to show their humility, for Up\u00e2li was\n only a \u015a\u00fbdra by birth, and had been a barber; so from the first did\n Buddhism assert its superiority to the conditions of rank and caste.\n Up\u00e2li was distinguished by his knowledge of the rules of discipline,\n and praised on that account by Buddha. He was one of the three leaders\n of the first synod, and the principal compiler of the original Vinaya\n books.\n\n [14] I have not met with the particulars of this preaching.\n\n [15] Meaning, as explained in Chinese, \u2018a tree without knots;\u2019 the\n ficus Indica. See Rhys Davids\u2019 note, Manual, p. 39, where he says\n that a branch of one of these trees was taken from Buddha Gay\u00e2 to\n Anur\u00e2dhapura in Ceylon in the middle of the third century B.C, and is\n still growing there, the oldest historical tree in the world.\n\n [16] See chap. xiii, note 11. I have not met with the account of this\n presentation. See the long account of Praj\u00e2pat\u00ee in M. B., pp. 306\u2013315.\n\n [17] See chap. xx, note 10. The \u015arot\u00e2pannas are the first class of\n saints, who are not to be reborn in a lower sphere, but attain to\n nirv\u00e2\u1e47a after having been reborn seven times consecutively as men or\n devas. The Chinese editions state there were \u20181000\u2019 of the \u015a\u00e2kya seed.\n The general account is that they were 500, all maidens, who refused\n to take their place in king Vaid\u00fbrya\u2019s harem, and were in consequence\n taken to a pond, and had their hands and feet cut off. There Buddha\n came to them, had their wounds dressed, and preached to them the Law.\n They died in the faith, and were reborn in the region of the four\n Great Kings. Thence they came back and visited Buddha at Jetavana in\n the night, and there they obtained the reward of \u015arot\u00e2panna. \u2018The Life\n of the Buddha,\u2019 p. 121.\n\n [18] See the account of this event in M. B., p. 150. The account of\n it reminds me of the ploughing by the sovereign, which has been an\n institution in China from the earliest times. But there we have no\n magic and no extravagance.\n\n [19] \u2018The place of Liberation;\u2019 see chap. xiii, note 7.\n\n [20] See the accounts of this event in M. B., pp. 145, 146; \u2018The Life\n of the Buddha,\u2019 pp. 15, 16; and \u2018Buddhist Birth Stories,\u2019 p. 66.\n\n [21] There is difficulty in construing the text of this last\n statement. Mr. Beal had, no doubt inadvertently, omitted it in his\n first translation. In his revised version he gives for it, I cannot\n say happily, \u2018As well as at the pool, the water of which came down\n from above for washing (the child).\u2019\n\n [22] See chap. xvii, note 8. See also Davids\u2019 Manual, p. 45. The\n latter says, that \u2018to turn the wheel of the Law\u2019 means \u2018to set\n rolling the royal chariot wheel of a universal empire of truth and\n righteousness;\u2019 but he admits that this is more grandiloquent than the\n phraseology was in the ears of Buddhists. I prefer the words quoted\n from Eitel in the note referred to. \u2018They turned\u2019 is probably\n equivalent to \u2018They began to turn.\u2019\n\n [23] F\u00e2-hien does not say that he himself saw any of these white\n elephants, nor does he speak of the lions as of any particular colour.\n We shall find by-and-by, in a note further on, that, to make them\n appear more terrible, they are spoken of as \u2018black.\u2019\n\n\n\n\nCHAPTER XXIII.\n\nR\u00c2MA, AND ITS TOPE.\n\n\nEast from Buddha\u2019s birthplace, and at a distance of five yojanas,\nthere is a kingdom called R\u00e2ma.[1] The king of this country, having\nobtained one portion of the relics of Buddha\u2019s body,[2] returned with\nit and built over it a tope, named the R\u00e2ma tope. By the side of it\nthere was a pool, and in the pool a dragon, which constantly kept\nwatch over (the tope), and presented offerings to it day and night.\nWhen king A\u015boka came forth into the world, he wished to destroy the\neight topes (over the relics), and to build (instead of them) 84,000\ntopes.[3] After he had thrown down the seven (others), he wished next\nto destroy this tope. But then the dragon showed itself, took the king\ninto its palace;[4] and when he had seen all the things provided for\nofferings, it said to him, \u2018If you are able with your offerings to\nexceed these, you can destroy the tope, and take it all away. I will\nnot contend with you.\u2019 The king, however, knew that such appliances\nfor offerings were not to be had anywhere in the world, and thereupon\nreturned (without carrying out his purpose).\n\n(Afterwards), the ground all about became overgrown with vegetation,\nand there was nobody to sprinkle and sweep (about the tope); but\na herd of elephants came regularly, which brought water with their\ntrunks to water the ground, and various kinds of flowers and incense,\nwhich they presented at the tope. (Once) there came from one of the\nkingdoms a devotee[5] to worship at the tope. When he encountered\nthe elephants he was greatly alarmed, and screened himself among the\ntrees; but when he saw them go through with the offerings in the most\nproper manner, the thought filled him with great sadness\u2014that there\nshould be no monastery here, (the inmates of which) might serve\nthe tope, but the elephants have to do the watering and sweeping.\nForthwith he gave up the great prohibitions (by which he was\nbound),[6] and resumed the status of a \u015ar\u00e2ma\u1e47era.[7] With his own\nhands he cleared away the grass and trees, put the place in good\norder, and made it pure and clean. By the power of his exhortations,\nhe prevailed on the king of the country to form a residence for\nmonks; and when that was done, he became head of the monastery. At the\npresent day there are monks residing in it. This event is of recent\noccurrence; but in all the succession from that time till now, there\nhas always been a \u015ar\u00e2ma\u1e47era head of the establishment.\n\n NOTES\n\n [1] R\u00e2ma or R\u00e2magr\u00e2ma, between Kapilavastu and Ku\u015banagara.\n\n [2] See the account of the eightfold division of the relics of\n Buddha\u2019s body in the Sacred Books of the East, vol. xi, Buddhist\n Suttas, pp. 133\u2013136.\n\n [3] The bones of the human body are supposed to consist of 84,000\n atoms, and hence the legend of A\u015boka\u2019s wish to build 84,000 topes, one\n over each atom of \u015a\u00e2kyamuni\u2019s skeleton.\n\n [4] F\u00e2-hien, it appears to me, intended his readers to understand that\n the n\u00e2ga-guardian had a palace of his own, inside or underneath the\n pool or tank.\n\n [5] It stands out on the narrative as a whole that we have not here\n \u2018some pilgrims,\u2019 but one devotee.\n\n [6] What the \u2018great prohibitions\u2019 which the devotee now gave up\n were we cannot tell. Being what he was, a monk of more than ordinary\n ascetical habits, he may have undertaken peculiar and difficult vows.\n\n [7] The \u015ar\u00e2ma\u1e47era, or in Chinese Sh\u00e2mei. See chap. xvi, note 20.\n\n\n\n\nCHAPTER XXIV.\n\nWHERE BUDDHA FINALLY RENOUNCED THE WORLD, AND WHERE HE DIED.\n\n\nEast from here four yojanas, there is the place where the\nheir-apparent sent back Cha\u1e47\u1e0daka, with his white horse;[1] and there\nalso a tope was erected.\n\nFour yojanas to the east from this, (the travellers) came to the\nCharcoal tope,[2] where there is also a monastery.\n\nGoing on twelve yojanas, still to the east, they came to the city of\nKu\u015banagara,[3] on the north of which, between two trees,[4] on the\nbank of the Naira\u00f1jan\u00e2[5] river, is the place where the World-honoured\none, with his head to the north, attained to pari-nirv\u00e2\u1e47a (and\ndied). There also are the places where Subhadra,[6] the last (of his\nconverts), attained to Wisdom (and became an Arhat); where in his\ncoffin of gold they made offerings to the World-honoured one for seven\ndays,[7] where the Vajrap\u00e2\u1e47i laid aside his golden club,[8] and where\nthe eight kings divided the relics (of the burnt body)[9]:\u2014at all\nthese places were built topes and monasteries, all of which are now\nexisting.\n\n[Illustration: VII. BUDDHA\u2019S DYING INSTRUCTIONS.]\n\n[Illustration: VIII. BUDDHA\u2019S DEATH.]\n\n[Illustration: IX. DIVISION OF BUDDHA\u2019S RELICS.]\n\nIn the city the inhabitants are few and far between, comprising only\nthe families belonging to the (different) societies of monks.\n\nGoing from this to the south-east for twelve yojanas, they came to the\nplace where the Lichchhavis[10] wished to follow Buddha to (the place\nof) his pari-nirv\u00e2\u1e47a, and where, when he would not listen to them and\nthey kept cleaving to him, unwilling to go away, he made to appear a\nlarge and deep ditch which they could not cross over, and gave them\nhis alms-bowl, as a pledge of his regard, (thus) sending them back to\ntheir families. There a stone pillar was erected with an account of\nthis event engraved upon it.\n\n NOTES\n\n [1] This was on the night when \u015a\u00e2kyamuni finally left his palace\n and family to fulfil the course to which he felt that he was called.\n Cha\u1e47\u1e0daka, in P\u00e2li Channa, was the prince\u2019s charioteer, and in sympathy\n with him. So also was the white horse Kanthaka (Kanthakanam A\u015bvar\u00e2ja),\n which neighed his delight till the devas heard him. See M. B., pp.\n 158\u2013161, and Davids\u2019 Manual, pp. 32, 33. According to \u2018Buddhist Birth\n Stories,\u2019 p. 87, the noble horse never returned to the city, but died\n of grief at being left by his master, to be reborn immediately in the\n Trayastri\u1e43\u015bas heaven as the deva Kanthaka!\n\n [2] Beal and Giles call this the \u2018Ashes\u2019 tope. I also would have\n preferred to call it so; but the Chinese character is \u70ad, not \u7070.\n R\u00e9musat has \u2018la tour des charbons.\u2019 It was over the place of Buddha\u2019s\n cremation.\n\n [3] In P\u00e2li Kusin\u00e2r\u00e2. It got its name from the Ku\u015ba grass (the poa\n cynosuroides); and its ruins are still extant, near Kusiah, 180 N.W.\n from Patna; \u2018about,\u2019 says Davids, \u2018120 miles N.N.E. of Ben\u00e2res, and 80\n miles due east of Kapilavastu.\u2019\n\n [4] The \u015a\u00e2la tree, the Shorea robusta, which yields the famous teak\n wood.\n\n [5] Confounded, according to Eitel, even by Hs\u00fcan-chwang, with the\n Hira\u1e47yavat\u00ee, which flows past the city on the south.\n\n [6] A Brahm\u00e2n of Ben\u00e2res, said to have been 120 years old, who came to\n learn from Buddha the very night he died. \u00c2nanda would have repulsed\n him; but Buddha ordered him to be introduced; and then putting aside\n the ingenious but unimportant question which he propounded, preached\n to him the Law. The Brahm\u00e2n was converted and attained at once to\n Arhatship. Eitel says that he attained to nirv\u00e2\u1e47a a few moments before\n \u015a\u00e2kyamuni; but see the full account of him and his conversion in\n \u2018Buddhist Suttas,\u2019 p. 103\u2013110.\n\n [7] Thus treating the dead Buddha as if he had been a Chakravartti\n king. Hardy\u2019s M. B., p. 347, says:\u2014\u2018For the place of cremation, the\n princes (of Kusin\u00e2r\u00e2) offered their own coronation-hall, which was\n decorated with the utmost magnificence, and the body was deposited in\n a golden sarcophagus.\u2019 See the account of a cremation which F\u00e2-hien\n witnessed in Ceylon, chap. xxxix.\n\n [8] The name Vajrap\u00e2\u1e47i is explained as \u2018he who holds in his hand the\n diamond club (or pestle = sceptre),\u2019 which is one of the many names of\n Indra or \u015aakra. He therefore, that great protector of Buddhism, would\n seem to be intended here; but the difficulty with me is that neither\n in Hardy nor Rockhill, nor any other writer, have I met with any\n manifestation of himself made by Indra on this occasion. The princes\n of Ku\u015banagara were called mallas, \u2018strong or mighty heroes;\u2019 so also\n were those of P\u00e2v\u00e2 and Vai\u015b\u00e2l\u00ee; and a question arises whether\n the language may not refer to some story which F\u00e2-hien had\n heard,\u2014something which they did on this great occasion. Vajrap\u00e2\u1e47i is\n also explained as meaning \u2018the diamond mighty hero;\u2019 but the epithet\n of \u2018diamond\u2019 is not so applicable to them as to Indra. The clause may\n hereafter obtain more elucidation.\n\n [9] Of Ku\u015banagara, P\u00e2v\u00e2, Vai\u015b\u00e2l\u00ee, and other kingdoms. Kings, princes,\n brahm\u00e2ns,\u2014each wanted the whole relic; but they agreed to an\n eightfold division at the suggestion of the brahm\u00e2n Dro\u1e47a.\n\n [10] These \u2018strong heroes\u2019 were the chiefs of Vai\u015b\u00e2l\u00ee, a kingdom and\n city, with an oligarchical constitution. They embraced Buddhism early,\n and were noted for their peculiar attachment to Buddha. The second\n synod was held at Vai\u015b\u00e2l\u00ee, as related in the next chapter. The ruins\n of the city still exist at Bassahar, north of Patna, the same, I\n suppose, as Besarh, twenty miles north of Hajip\u00fbr. See Beal\u2019s Revised\n Version, p. lii.\n\n\n\n\nCHAPTER XXV.\n\nVAI\u015a\u00c2L\u00ce. THE TOPE CALLED \u2018WEAPONS LAID DOWN.\u2019 THE COUNCIL OF VAI\u015a\u00c2L\u00ce.\n\n\nEast from this city ten yojanas, (the travellers) came to the kingdom\nof Vai\u015b\u00e2l\u00ee. North of the city so named is a large forest, having in it\nthe double-galleried vih\u00e2ra[1] where Buddha dwelt, and the tope over\nhalf the body of \u00c2nanda.[2] Inside the city the woman \u00c2mbap\u00e2l\u00ee[3]\nbuilt a vih\u00e2ra in honour of Buddha, which is now standing as it was at\nfirst. Three le south of the city, on the west of the road, (is the)\ngarden (which) the same \u00c2mbap\u00e2l\u00ee presented to Buddha, in which he\nmight reside. When Buddha was about to attain to his pari-nirv\u00e2\u1e47a,\nas he was quitting the city by the west gate, he turned round, and,\nbeholding the city on his right, said to them, \u2018Here I have taken my\nlast walk.\u2019[4] Men subsequently built a tope at this spot.\n\nThree le north-west of the city there is a tope called, \u2018Bows and\nweapons laid down.\u2019 The reason why it got that name was this:\u2014The\ninferior wife of a king, whose country lay along the river Ganges,\nbrought forth from her womb a ball of flesh. The superior wife,\njealous of the other, said, \u2018You have brought forth a thing of evil\nomen,\u2019 and immediately it was put into a box of wood and thrown\ninto the river. Farther down the stream another king was walking and\nlooking about, when he saw the wooden box (floating) in the water. (He\nhad it brought to him), opened it, and found a thousand little boys,\nupright and complete, and each one different from the others. He\ntook them and had them brought up. They grew tall and large, and very\ndaring, and strong, crushing all opposition in every expedition which\nthey undertook. By-and-by they attacked the kingdom of their real\nfather, who became in consequence greatly distressed and sad. His\ninferior wife asked what it was that made him so, and he replied,\n\u2018That king has a thousand sons, daring and strong beyond compare, and\nhe wishes with them to attack my kingdom; this is what makes me sad.\u2019\nThe wife said, \u2018You need not be sad and sorrowful. Only make a high\ngallery on the wall of the city on the east; and when the thieves\ncome, I shall be able to make them retire.\u2019 The king did as she said;\nand when the enemies came, she said to them from the tower, \u2018You are\nmy sons; why are you acting so unnaturally and rebelliously?\u2019 They\nreplied, \u2018If you do not believe me,\u2019 she said, \u2018look, all of you,\ntowards me, and open your mouths.\u2019 She then pressed her breasts with\nher two hands, and each sent forth 500 jets of milk, which fell into\nthe mouths of the thousand sons. The thieves (thus) knew that she was\ntheir mother, and laid down their bows and weapons.[5] The two kings,\nthe fathers, thereupon fell into reflection, and both got to be\nPratyeka Buddhas.[6] The tope of the two Pratyeka Buddhas is still\nexisting.\n\nIn a subsequent age, when the World-honoured one had attained to\nperfect Wisdom (and become Buddha), he said to is disciples, \u2018This is\nthe place where I in a former age laid down my bow and weapons.\u2019[7] It\nwas thus that subsequently men got to know (the fact), and raised the\ntope on this spot, which in this way received its name. The thousand\nlittle boys were the thousand Buddhas of this Bhadra-kalpa.[8]\n\nIt was by the side of the \u2018Weapons laid down\u2019 tope that Buddha, having\ngiven up the idea of living longer, said to \u00c2nanda, \u2018In three months\nfrom this I will attain to pavi-nirv\u00e2\u1e47a;\u2019 and king M\u00e2ra[9] had so\nfascinated and stupefied \u00c2nanda, that he was not able to ask Buddha to\nremain longer in this world.\n\nThree or four le east from this place there is a tope (commemorating\nthe following occurrence):\u2014A hundred years after the pari-nirv\u00e2\u1e47a\nof Buddha, some Bhikshus of Vai\u015b\u00e2l\u00ee went wrong in the matter of\nthe disciplinary rules in ten particulars, and appealed for their\njustification to what they said were the words of Buddha. Hereupon the\nArhats and Bhikshus observant of the rules, to the number in all of\n700 monks, examined afresh and collated the collection of disciplinary\nbooks.[10] Subsequently men built at this place the tope (in\nquestion), which is still existing.\n\n NOTES\n\n [1] It is difficult to tell what was the peculiar form of this vih\u00e2ra\n from which it gets its name; something about the construction of its\n door, or cupboards, or galleries.\n\n [2] See the explanation of this in the next chapter.\n\n [3] \u00c2mbap\u00e2l\u00ee, \u00c2mrap\u00e2l\u00ee, or \u00c2mradarik\u00e2, \u2018the guardian of the \u00c2mra\n (probably the mango) tree,\u2019 is famous in Buddhist annals. See the\n account of her in M. B., pp. 456\u20138. She was a courtesan. She had\n been in many narakas or hells, was 100,000 times a female beggar, and\n 10,000 times a prostitute; but maintaining perfect continence during\n the period of K\u00e2\u015byapa Buddha, \u015a\u00e2kyamuni\u2019s predecessor, she had been\n born a devi, and finally appeared in earth under an \u00c2mra tree in\n Vai\u015b\u00e2l\u00ee. There again she fell into her old ways, and had a son by\n king Bimbis\u00e2ra; but she was won over by Buddha to virtue and chastity,\n renounced the world, and attained to the state of an \u00c2rhat. See the\n earliest account of \u00c2mbap\u00e2l\u00ee\u2019s presentation of the garden in \u2018Buddhist\n Suttas,\u2019 pp. 30\u201333, and the note there from Bishop Bigandet on pp. 33,\n 34.\n\n [4] Beal gives, \u2018In this place I have performed the last religious act\n of my earthly career;\u2019 Giles, \u2018This is the last place I shall visit;\u2019\n R\u00e9musat, \u2018C\u2019est un lieu o\u00f9 je reviendrai bien longtemps apr\u00e8s ceci.\u2019\n Perhaps the \u2018walk\u2019 to which Buddha referred had been for meditation.\n\n [5] See the account of this legend in the note in M. B., pp. 235, 236,\n different, but not less absurd. The first part of F\u00e2-hien\u2019s narrative\n will have sent the thoughts of some of my readers to the exposure of\n the infant Moses, as related in Exodus.\n\n [6] See chap. xiii, note 15.\n\n [7] Thus \u015a\u00e2kyamuni had been one of the thousand little boys who\n floated in the box in the Ganges. How long back the former age was we\n cannot tell. I suppose the tope of the two fathers who became Pratyeka\n Buddhas had been built like the one commemorating the laying down of\n weapons after Buddha had told his disciples of the strange events in\n the past.\n\n [8] Bhadra-kalpa, \u2018the Kalpa of worthies or sages.\u2019 \u2018This,\u2019 says\n Eitel, p. 22, \u2018is a designation for a Kalpa of stability, so called\n because 1000 Buddhas appear in the course of it. Our present period is\n a Bhadra-kalpa, and four Buddhas have already appeared. It is to last\n 236 million years, but over 151 millions have already elapsed.\u2019\n\n [9] \u2018The king of demons.\u2019 The name M\u00e2ra is explained by \u2018the\n murderer,\u2019 \u2018the destroyer of virtue,\u2019 and similar appellations. \u2018He\n is,\u2019 says Eitel, \u2018the personification of lust, the god of love,\n sin, and death, the arch-enemy of goodness, residing in the heaven\n Paranirmita Va\u015bavartin on the top of the K\u00e2madh\u00e2tu. He assumes\n different forms, especially monstrous ones, to tempt or frighten the\n saints, or sends his daughters, or inspires wicked men like Devadatta\n or the Nirgranthas to do his work. He is often represented with 100\n arms, and riding on an elephant.\u2019 The oldest form of the legend in\n this paragraph is in \u2018Buddhist Suttas,\u2019 Sacred Books of the East, vol.\n xi, pp. 41\u201355, where Buddha says that, if \u00c2nanda had asked him thrice,\n he would have postponed his death.\n\n [10] Or the Vinaya-pi\u1e6daka. The meeting referred to was an important\n one, and is generally spoken of as the second Great Council of the\n Buddhist Church. See, on the formation of the Buddhist Canon, Hardy\u2019s\n E. M., chap. xviii, and the last chapter of Davids\u2019 Manual, on the\n History of the Order. The first Council was that held at R\u00e2jag\u1e5biha,\n shortly after Buddha\u2019s death, under the presidency of K\u00e2\u015byapa;\u2014say\n about B.C. 410. The second was that spoken of here;\u2014say about B.C.\n 300. In Davids\u2019 Manual (p. 216) we find the ten points of discipline,\n in which the heretics (I can use that term here) claimed at least\n indulgence. Two meetings were held to consider and discuss them.\n At the former the orthodox party barely succeeded in carrying their\n condemnation of the laxer monks; and a second and larger meeting, of\n which F\u00e2-hien speaks, was held in consequence, and a more emphatic\n condemnation passed. At the same time all the books and subjects of\n discipline seem to have undergone a careful revision.\n\n The Corean text is clearer than the Chinese as to those who composed\n the Council,\u2014the Arhats and orthodox monks. The leader among them was\n a Ya\u015bas, or Ya\u015bada, or Yed\u015baputtra, who had been a disciple of \u00c2nanda,\n and must therefore have been a very old man.\n\n\n\n\nCHAPTER XXVI.\n\nREMARKABLE DEATH OF \u00c2NANDA.\n\n\nFour yojanas on from this place to the east brought the travellers\nto the confluence of the five rivers.[1] When \u00c2nanda was going from\nMagadha[2] to Vai\u015b\u00e2l\u00ee, wishing his pari-nirv\u00e2\u1e47a to take place (there),\nthe devas informed king Aj\u00e2ta\u015batru[3] of it, and the king immediately\npursued him, in his own grand carriage, with a body of soldiers, and\nhad reached the river. (On the other hand), the Lichchhavis of Vai\u015b\u00e2l\u00ee\nhad heard that \u00c2nanda was coming (to their city), and they on their\npart came to meet him. (In this way), they all arrived together at the\nriver, and \u00c2nanda considered that, if he went forward, king Aj\u00e2ta\u015batru\nwould be very angry, while, if he went back, the Lichchhavis would\nresent his conduct. He thereupon in the very middle of the river burnt\nhis body in a fiery ecstasy of Sam\u00e2dhi,[4] and his pari-nirv\u00e2\u1e47a was\nattained. He divided his body (also) into two, (leaving) the half\nof it on each bank; so that each of the two kings got one half as\na (sacred) relic, and took it back (to his own capital), and there\nraised a tope over it.\n\n NOTES\n\n [1] This spot does not appear to have been identified. It could not be\n far from Patna.\n\n [2] Magadha was for some time the headquarters of Buddhism; the holy\n land, covered with vih\u00e2ras; a fact perpetuated, as has been observed\n in a previous note, in the name of the present Beh\u00e2r, the southern\n portion of which corresponds to the ancient kingdom of Magadha.\n\n [3] In Singhalese, Ajasat. See the account of his conversion in M.\n B., pp. 321\u2013326. He was the son of king Bimbis\u00e2ra, who was one of the\n first royal converts to Buddhism. Ajasat murdered his father, or at\n least wrought his death; and was at first opposed to \u015a\u00e2kyamuni, and\n a favourer of Devadatta. When converted, he became famous for his\n liberality in almsgiving.\n\n [4] Eitel has a long article (pp. 114, 115) on the meaning of Sam\u00e2dhi,\n which is one of the seven sections of wisdom (bodhyanga). Hardy\n defines it as meaning \u2018perfect tranquillity;\u2019 Turnour, as \u2018meditative\n abstraction;\u2019 Burnouf, as \u2018self-control;\u2019 and Edkins, as \u2018ecstatic\n reverie.\u2019 \u2018Sam\u00e2dhi,\u2019 says Eitel, \u2018signifies the highest pitch of\n abstract, ecstatic meditation; a state of absolute indifference to\n all influences from within or without; a state of torpor of both\n the material and spiritual forces of vitality; a sort of terrestrial\n nirv\u00e2\u1e47a, consistently culminating in total destruction of life.\u2019 He\n then quotes apparently the language of the text, \u2018He consumed his body\n by Agni (the fire of) Sam\u00e2dhi,\u2019 and says it is \u2018a common expression\n for the effects of such ecstatic, ultra-mystic self-annihilation.\u2019 All\n this is simply \u2018a darkening of counsel by words without knowledge.\u2019\n Some facts concerning the death of \u00c2nanda are hidden beneath the\n darkness of the phraseology, which it is impossible for us to\n ascertain. By or in Sam\u00e2dhi he burns his body in the very middle of\n the river, and then he divides the relic of the burnt body into two\n parts (for so evidently F\u00e2-hien intended his narration to be taken),\n and leaves one half on each bank. The account of \u00c2nanda\u2019s death in\n Nien-ch\u02bdang\u2019s \u2018History of Buddha and the Patriarchs\u2019 is much more\n extravagant. Crowds of men and devas are brought together to witness\n it. The body is divided into four parts. One is conveyed to the\n Tushita heaven; a second, to the palace of a certain N\u00e2ga king; a\n third is given to Aj\u00e2ta\u015batru; and the fourth to the Lichchhavis. What\n it all really means I cannot tell.\n\n\n\n\nCHAPTER XXVII.\n\nP\u00c2\u1e6cALIPUTTRA OR PATNA, IN MAGADHA. KING A\u015aOKA\u2019S SPIRIT-BUILT PALACE\nAND HALLS. THE BUDDHIST BRAHMAN, R\u00c2DHA-S\u00c2MI. DISPENSARIES AND\nHOSPITALS.\n\n\nHaving crossed the river, and descended south for a yojana, (the\ntravellers) came to the town of P\u00e2\u1e6daliputtra,[1] in the kingdom of\nMagadha, the city where king A\u015boka[2] ruled. The royal palace and\nhalls in the midst of the city, which exist now as of old, were all\nmade by spirits which he employed, and which piled up the stones,\nreared the walls and gates, and executed the elegant carving and\ninlaid sculpture-work,\u2014in a way which no human hands of this world\ncould accomplish.\n\nKing A\u015boka had a younger brother who had attained to be an Arhat, and\nresided on G\u1e5bidhra-k\u00fb\u1e6da[3] hill, finding his delight in solitude and\nquiet. The king, who sincerely reverenced him, wished and begged him\n(to come and live) in his family, where he could supply all his\nwants. The other, however, through his delight in the stillness of the\nmountain, was unwilling to accept the invitation, on which the king\nsaid to him, \u2018Only accept my invitation, and I will make a hill for\nyou inside the city.\u2019 Accordingly, he provided the materials of a\nfeast, called to him the spirits, and announced to them, \u2018To-morrow\nyou will all receive my invitation; but as there are no mats for you\nto sit on, let each one bring (his own seat).\u2019 Next day the spirits\ncame, each one bringing with him a great rock, (like) a wall, four or\nfive paces square, (for a seat). When their sitting was over, the king\nmade them form a hill with the large stones piled on one another, and\nalso at the foot of the hill, with five large square stones, to make\nan apartment, which might be more than thirty cubits long, twenty\ncubits wide, and more than ten cubits high.\n\nIn this city there had resided a great Brahm\u00e2n,[4] named\nR\u00e2dha-s\u00e2mi,[5] a professor of the mah\u00e2y\u00e2na, of clear discernment and\nmuch wisdom, who understood everything, living by himself in spotless\npurity. The king of the country honoured and reverenced him, and\nserved him as his teacher. If he went to inquire for and greet him,\nthe king did not presume to sit down alongside of him; and if, in his\nlove and reverence, he took hold of his hand, as soon as he let it go,\nthe Brahm\u00e2n made haste to pour water on it and wash it. He might be\nmore than fifty years old, and all the kingdom looked up to him. By\nmeans of this one man, the Law of Buddha was widely made known, and\nthe followers of other doctrines did not find it in their power to\npersecute the body of monks in any way.\n\nBy the side of the tope of A\u015boka, there has been made a mah\u00e2y\u00e2na\nmonastery, very grand and beautiful; there is also a h\u00eenay\u00e2na one;\nthe two together containing six or seven hundred monks. The rules of\ndemeanour and the scholastic arrangements[6] in them are worthy of\nobservation.\n\nShamans of the highest virtue from all quarters, and students,\ninquirers wishing to find out truth and the grounds of it, all resort\nto these monasteries. There also resides in this monastery a Brahm\u00e2n\nteacher, whose name also is Ma\u00f1ju\u015br\u00ee,[7] whom the Shamans of greatest\nvirtue in the kingdom, and the mah\u00e2y\u00e2na Bhikshus honour and look up\nto.\n\nThe cities and towns of this country are the greatest of all in the\nMiddle Kingdom. The inhabitants are rich and prosperous, and vie with\none another in the practice of benevolence and righteousness. Every\nyear on the eighth day of the second month they celebrate a procession\nof images. They make a four-wheeled car, and on it erect a structure\nof four storeys by means of bamboos tied together. This is supported\nby a king-post, with poles and lances slanting from it, and is rather\nmore than twenty cubits high, having the shape of a tope. White and\nsilk-like cloth of hair[8] is wrapped all round it, which is then\npainted in various colours. They make figures of devas, with gold,\nsilver, and lapis lazuli grandly blended and having silken streamers\nand canopies hung out over them. On the four sides are niches, with\na Buddha seated in each, and a Bodhisattva standing in attendance on\nhim. There may be twenty cars, all grand and imposing, but each one\ndifferent from the others. On the day mentioned, the monks and laity\nwithin the borders all come together; they have singers and skilful\nmusicians; they pay their devotion with flowers and incense. The\nBrahm\u00e2ns come and invite the Buddhas to enter the city. These do so\nin order, and remain two nights in it. All through the night they keep\nlamps burning, have skilful music, and present offerings. This is the\npractice in all the other kingdoms as well. The Heads of the Vai\u015bya\nfamilies in them establish in the cities houses for dispensing charity\nand medicines. All the poor and destitute in the country, orphans,\nwidowers, and childless men, maimed people and cripples, and all who\nare diseased, go to those houses, and are provided with every kind\nof help, and doctors examine their diseases. They get the food and\nmedicines which their cases require, and are made to feel at ease; and\nwhen they are better, they go away of themselves.\n\nWhen king A\u015boka destroyed the seven topes, (intending) to make\neighty-four thousand,[9] the first which he made was the great tope,\nmore than three le to the south of this city. In front of this there\nis a footprint of Buddha, where a vih\u00e2ra has been built. The door of\nit faces the north, and on the south of it there is a stone pillar,\nfourteen or fifteen cubits in circumference, and more than thirty\ncubits high, on which there is an inscription, saying, \u2018A\u015boka gave the\njambudvipa to the general body of all the monks, and then redeemed\nit from them with money. This he did three times.\u2019[10] North from the\ntope 300 or 400 paces, king A\u015boka built the city of Ne-le.[11] In it\nthere is a stone pillar, which also is more than thirty feet high,\nwith a lion on the top of it. On the pillar there is an inscription\nrecording the things which led to the building of Ne-le, with the\nnumber of the year, the day, and the month.\n\n NOTES\n\n [1] The modern Patna, lat. 25\u00b0 28\u2032 N., lon. 85\u00b0 15\u2032 E. The Sanskrit\n name means \u2018The city of flowers.\u2019 It is the Indian Florence.\n\n [2] See chap. x, note 3. A\u015boka transferred his court from R\u00e2jag\u1e5biha\n to P\u00e2\u1e6daliputtra, and there, in the eighteenth year of his reign, he\n convoked the third Great Synod,\u2014according, at least, to southern\n Buddhism. It must have been held a few years before B.C. 250; Eitel\n says in 246.\n\n [3] \u2018The Vulture-hill;\u2019 so called because M\u00e2ra, according to Buddhist\n tradition, once assumed the form of a vulture on it to interrupt the\n meditation of \u00c2nanda; or, more probably, because it was a resort of\n vultures. It was near R\u00e2jag\u1e5biha, the earlier capital of A\u015boka, so that\n F\u00e2-hien connects a legend of it with his account of Patna. It abounded\n in caverns, and was famous as a resort of ascetics.\n\n [4] A Brahm\u00e2n by caste, but a Buddhist in faith.\n\n [5] So, by the help of Julien\u2019s \u2018M\u00e9thode,\u2019 I transliterate the\n Chinese characters \u7f85\u592a\u79c1\u8ff7. Beal gives R\u00e2dhasv\u00e2mi, his Chinese text\n having a \u5a46 between \u79c1 and \u8ff7. I suppose the name was R\u00e2dhasv\u00e2mi or\n R\u00e2dhas\u00e2mi.\n\n [6] \u5ea0\u5e8f, the names of two kinds of schools, often occurring in\n the L\u00ee K\u00ee and Mencius. Why should there not have been schools in those\n monasteries in India as there were in China? F\u00e2-hien himself grew up\n with other boys in a monastery, and no doubt had to \u2018go to school.\u2019\n And the next sentence shows us there might be schools for more\n advanced students as well as for the \u015ar\u00e2ma\u1e47eras.\n\n [7] See chap. xvi, note 25. It is perhaps with reference to the famous\n Bodhisattva that the Brahm\u00e2n here is said to be \u2018also\u2019 named Ma\u00f1ju\u015br\u00ee.\n\n [8] ? Cashmere cloth.\n\n [9] See chap. xxiii, note 3.\n\n [10] We wish that we had more particulars of this great transaction,\n and that we knew what value in money A\u015boka set on the whole world. It\n is to be observed that he gave it to the monks, and did not receive it\n from them. Their right was from him, and he bought it back. He was the\n only \u2018Power\u2019 that was.\n\n [11] We know nothing more of Ne-le. It could only have been a small\n place; an outpost for the defence of P\u00e2\u1e6daliputtra.\n\n\n\n\nCHAPTER XXVIII.\n\nR\u00c2JAG\u1e5aIHA, NEW AND OLD. LEGENDS AND INCIDENTS CONNECTED WITH IT.\n\n\n(The travellers) went on from this to the south-east for nine yojanas,\nand came to a small solitary rocky hill,[1] at the head or end of\nwhich[2] was an apartment of stone, facing the south,\u2014the place where\nBuddha sat, when \u015aakra, Ruler of Devas, brought the deva-musician,\nPa\u00f1cha-(\u015bikha),[3] to give pleasure to him by playing on his lute.\n\u015aakra then asked Buddha about forty-two subjects, tracing (the\nquestions) out with his finger one by one on the rock.[4] The prints\nof his tracing are still there; and here also there is a monastery.\n\nA yojana south-west from this place brought them to the village of\nN\u00e2la,[5] where \u015a\u00e2riputtra[6] was born, and to which also he returned,\nand attained here his pari-nirv\u00e2\u1e47a. Over the spot (where his body was\nburned) there was built a tope, which is still in existence.\n\nAnother yojana to the west brought them to New R\u00e2jag\u1e5biha,[7]\u2014the new\ncity which was built by king Aj\u00e2ta\u015batru. There were two monasteries in\nit. Three hundred paces outside the west gate, king Aj\u00e2ta\u015batru, having\nobtained one portion of the relics of Buddha, built (over them) a\ntope, high, large, grand, and beautiful. Leaving the city by the south\ngate, and proceeding south four le, one enters a valley, and comes to\na circular space formed by five hills, which stand all round it, and\nhave the appearance of the suburban wall of a city. Here was the old\ncity of king Bimbis\u00e2ra;[8] from east to west about five or six le, and\nfrom north to south seven or eight. It was here that \u015a\u00e2riputtra and\nMaudgaly\u00e2yana first saw Upasena;[9] that the Nirgrantha[10] made a pit\nof fire and poisoned the rice, and then invited Buddha (to eat with\nhim); that king Aj\u00e2ta\u015batru made a black elephant intoxicated with\nliquor, wishing him to injure Buddha;[11] and that at the north-east\ncorner of the city in a (large) curving (space) J\u00eevaka built a vih\u00e2ra\nin the garden of \u00c2mbap\u00e2l\u00ee,[12] and invited Buddha with his 1250\ndisciples to it, that he might there make his offerings to support\nthem. (These places) are still there as of old, but inside the city\nall is emptiness and desolation; no man dwells in it.\n\n NOTES\n\n [1] Called by Hs\u00fcan-chwang Indra-s\u00edla-guh\u00e2, or \u2018The cavern of Indra.\u2019\n It has been identified with a hill near the village of Giryek, on the\n bank of the Pa\u00f1ch\u00e2na river, about thirty-six miles from Gay\u00e2. The\n hill terminates in two peaks overhanging the river, and it is the more\n northern and higher of these which F\u00e2-hien had in mind. It bears an\n oblong terrace covered with the ruins of several buildings, especially\n of a vih\u00e2ra.\n\n [2] This does not mean the top or summit of the hill, but its\n \u2018headland,\u2019 where it ended at the river.\n\n [3] See the account of this visit of \u015aakra in M. B., pp. 288\u2013290.\n It is from Hardy that we are able to complete here the name of the\n musician, which appears in F\u00e2-hien as only Pa\u00f1cha, or \u2018Five.\u2019 His harp\n or lute, we are told, was \u2018twelve miles long.\u2019\n\n [4] Hardy (M. B., pp. 288, 289) makes the subjects only thirteen,\n which are still to be found in one of the S\u00fbtras (\u2018the Dik-Sa\u1e45ga,\n in the \u015aakra-pra\u015bna S\u00fbtra\u2019). Whether it was \u015aakra who wrote\n his questions, or Buddha who wrote the answers, depends on the\n punctuation. It seems better to make \u015aakra the writer.\n\n [5] Or N\u00e2landa; identified with the present Baragong. A grand\n monastery was subsequently built at it, famous by the residence for\n five years of Hs\u00fcan-chwang.\n\n [6] See chap. xvi, note 11. There is some doubt as to the statement\n that N\u00e2la was his birthplace.\n\n [7] The city of \u2018Royal Palaces;\u2019 \u2018the residence of the Magadha kings\n from Bimbis\u00e2ra to A\u015boka, the first metropolis of Buddhism, at the foot\n of the G\u1e5bidhrak\u00fb\u1e6da mountains. Here the first synod assembled within\n a year after \u015a\u00e2kyamuni\u2019s death. Its ruins are still extant at the\n village of Rajghir, sixteen miles S.W. of Beh\u00e2r, and form an object of\n pilgrimage to the Jains (E. H., p. 100).\u2019 It is called New R\u00e2jag\u1e5biha\n to distinguish it from Ku\u015b\u00e2g\u00e2rapura, a few miles from it, the old\n residence of the kings. Eitel says it was built by Bimbis\u00e2ra, while\n F\u00e2-hien ascribes it to Aj\u00e2ta\u015batru. I suppose the son finished what the\n father had begun.\n\n [8] See note 7.\n\n [9] One of the five first followers of \u015a\u00e2kyamuni. He is also called\n A\u015bvajit; in P\u00e2li Assaji; but A\u015bvajit seems to be a military title =\n \u2018Master or trainer of horses.\u2019 The two more famous disciples met him,\n not to lead him, but to be directed by him, to Buddha. See Sacred\n Books of the East, vol. xiii, Vinaya Texts, pp. 144\u2013147.\n\n [10] One of the six T\u00eerthyas (T\u00eerthakas = \u2018erroneous teachers;\u2019 M. B.,\n pp. 290\u2013292, but I have not found the particulars of the attempts on\n Buddha\u2019s life referred to by F\u00e2-hien), or Brahm\u00e2nical opponents of\n Buddha. He was an ascetic, one of the J\u00f1\u00e2ti clan, and is therefore\n called Nirgranthaj\u00f1\u00e2ti. He taught a system of fatalism, condemned the\n use of clothes, and thought he could subdue all passions by fasting.\n He had a body of followers, who called themselves by his name (Eitel,\n pp. 84, 85), and were the forerunners of the Jains.\n\n [11] The king was moved to this by Devadatta. Of course the elephant\n disappointed them, and did homage to \u015a\u00e2kyamuni. See Sacred Books of\n the East, vol. xx, Vinaya Texts, p. 247.\n\n [12] See chap. xxv, note 3. J\u00eevaka was \u00c2mbap\u00e2l\u00ee\u2019s son by king\n Bimbis\u00e2ra, and devoted himself to the practice of medicine. See the\n account of him in the Sacred Books of the East, vol. xvii, Vinaya\n Texts, pp. 171\u2013194.\n\n\n\n\nCHAPTER XXIX.\n\nG\u1e5aIDHRA-K\u00db\u1e6cA HILL, AND LEGENDS. F\u00e2-Hien PASSES A NIGHT ON IT. HIS\nREFLECTIONS.\n\n\nEntering the valley, and keeping along the mountains on the\nsouth-east, after ascending fifteen le, (the travellers) came to mount\nG\u1e5bidhra-k\u00fb\u1e6da.[1] Three le before you reach the top, there is a cavern\nin the rocks, facing the south, in which Buddha sat in meditation.\nThirty paces to the north-west there is another, where \u00c2nanda was\nsitting in meditation, when the deva M\u00e2ra Pi\u015buna,[2] having assumed\nthe form of a large vulture, took his place in front of the cavern,\nand frightened the disciple. Then Buddha, by his mysterious,\nsupernatural power, made a cleft in the rock, introduced his hand, and\nstroked \u00c2nanda\u2019s shoulder, so that his fear immediately passed away.\nThe footprints of the bird and the cleft for (Buddha\u2019s) hand are still\nthere, and hence comes the name of \u2018The Hill of the Vulture Cavern.\u2019\n\nIn front of the cavern there are the places where the four Buddhas\nsat. There are caverns also of the Arhats, one where each sat and\nmeditated, amounting to several hundred in all. At the place where in\nfront of his rocky apartment Buddha was walking from east to west\n(in meditation), and Devadatta, from among the beetling cliffs on the\nnorth of the mountain, threw a rock across, and hurt Buddha\u2019s toes,[3]\nthe rock is still there.[4]\n\nThe hall where Buddha preached his Law has been destroyed, and only\nthe foundations of the brick walls remain. On this hill the peak is\nbeautifully green, and rises grandly up; it is the highest of all the\nfive hills. In the New City F\u00e2-hien bought incense-(sticks), flowers,\noil and lamps, and hired two bhikshus, long resident (at the place),\nto carry them (to the peak). When he himself got to it, he made his\nofferings with the flowers and incense, and lighted the lamps when\nthe darkness began to come on. He felt melancholy, but restrained his\ntears and said, \u2018Here Buddha delivered the \u015a\u00fbr\u00e2\u1e45gama (S\u00fbtra).[5] I,\nF\u00e2-hien, was born when I could not meet with Buddha; and now I only\nsee the footprints which he has left, and the place where he lived,\nand nothing more.\u2019 With this, in front of the rock cavern, he chanted\nthe \u015a\u00fbr\u00e2\u1e45gama S\u00fbtra, remained there over the night, and then returned\ntowards the New City.[6]\n\n NOTES\n\n [1] See chap. xxviii note 1.\n\n [2] See chap. xxv note 9. Pi\u015buna is a name given to M\u00e2ra, and\n signifies \u2018sinful lust.\u2019\n\n [3] See M. B., p. 320. Hardy says that Devadatta\u2019s attempt was \u2018by the\n help of a machine;\u2019 but the oldest account in the Sacred Books of the\n East, vol. xx, Vinaya Texts, p. 245, agrees with what F\u00e2-hien implies\n that he threw the rock with his own arm.\n\n [4] And, as described by Hs\u00fcan-chwang, fourteen or fifteen cubits\n high, and thirty paces round.\n\n [5] See Mr. Bunyiu Nanjio\u2019s \u2018Catalogue of the Chinese Translation\n of the Buddhist tripi\u1e6daka,\u2019 S\u00fbtra Pi\u1e6daka, Nos. 399, 446. It was the\n former of these that came on this occasion to the thoughts and memory\n of F\u00e2-hien.\n\n [6] In a note (p. lx) to his revised version of our author, Mr. Beal\n says, \u2018There is a full account of this perilous visit of F\u00e2-hien, and\n how he was attacked by tigers, in the \u201cHistory of the High Priests.\u201d\u2019\n But \u2018the high priests\u2019 merely means distinguished monks, \u2018eminent\n monks,\u2019 as Mr. Nanjio exactly renders the adjectival character. Nor\n was F\u00e2-hien \u2018attacked by tigers\u2019 on the peak. No \u2018tigers\u2019 appear in\n the Memoir. \u2018Two black lions\u2019 indeed crouched before him for a time\n this night, \u2018licking their lips and waving their tails;\u2019 but their\n appearance was to \u2018try,\u2019 and not to attack him; and when they saw\n him resolute, they \u2018drooped their heads, put down their tails, and\n prostrated themselves before him.\u2019 This of course is not an historical\n account, but a legendary tribute to his bold perseverance.\n\n\n\n\nCHAPTER XXX.\n\nTHE \u015aRATAPAR\u1e46A CAVE, OR CAVE OF THE FIRST COUNCIL. LEGENDS. SUICIDE OF\nA BHIKSHU.\n\n\nOut from the old city, after walking over 300 paces, on the west of\nthe road, (the travellers) found the Kara\u1e47\u1e0da Bamboo garden,[1] where\nthe (old) vih\u00e2ra is still in existence, with a company of monks, who\nkeep (the ground about it) swept and watered.\n\nNorth of the vih\u00e2ra two or three le there was the \u015ama\u015b\u00e2nam, which\nname means in Chinese \u2018the field of graves into which the dead are\nthrown.\u2019[2]\n\nAs they kept along the mountain on the south, and went west for\n300 paces, they found a dwelling among the rocks, named the Pippala\ncave,[3] in which Buddha regularly sat in meditation after taking his\n(midday) meal.\n\nGoing on still to the west for five or six le, on the north of the\nhill, in the shade, they found the cavern called \u015aratapar\u1e47a,[4] the\nplace where, after the nirv\u00e2\u1e47a[5] of Buddha, 500 Arhats collected the\nS\u00fbtras. When they brought the S\u00fbtras forth, three lofty seats[6] had\nbeen prepared and grandly ornamented. \u015a\u00e2riputtra occupied the one on\nthe left, and Maudgaly\u00e2yana that on the right. Of the number of five\nhundred one was wanting. Mah\u00e2ka\u015byapa was president (on the middle\nseat). \u00c2nanda was then outside the door, and could not get in.[7]\nAt the place there was (subsequently) raised a tope, which is still\nexisting.\n\nAlong (the sides of) the hill, there are also a very great many cells\namong the rocks, where the various Arhans sat and meditated. As you\nleave the old city on the north, and go down east for three le, there\nis the rock dwelling of Devadatta, and at a distance of fifty paces\nfrom it there is a large, square, black rock. Formerly there was a\nbhikshu, who, as he walked backwards and forwards upon it, thought\nwith himself:\u2014\u2018This body[8] is impermanent, a thing of bitterness and\nvanity,[9] and which cannot be looked on as pure.[10] I am weary of\nthis body, and troubled by it as an evil.\u2019 With this he grasped a\nknife, and was about to kill himself. But he thought again:\u2014\u2018The\nWorld-honoured one laid down a prohibition against one\u2019s killing\nhimself.\u2019[11] Further it occurred to him:\u2014\u2018Yes, he did; but I now\nonly wish to kill three poisonous thieves.\u2019[12] Immediately with\nthe knife he cut his throat. With the first gash into the flesh he\nattained the state of a \u015arot\u00e2panna;[13] when he had gone half through,\nhe attained to be an An\u00e2g\u00e2min;[14] and when he had cut right through,\nhe was an \u00c2rhat, and attained to pari-nirv\u00e2\u1e47a;[15] (and died).\n\n NOTES\n\n [1] Kara\u1e47\u1e0da Ve\u1e47uvana; a park presented to Buddha by king Bimbis\u00e2ra,\n who also built a vih\u00e2ra in it. See the account of the transaction in\n M. B., p. 194. The place was called Kara\u1e47\u1e0da, from a creature so named,\n which awoke the king just as a snake was about to bite him, and thus\n saved his life. In Hardy the creature appears as a squirrel, but Eitel\n says that the Kara\u1e47\u1e0da is a bird of a sweet voice, resembling a magpie,\n but herding in flocks; the cuculus melanoleucus. See \u2018Buddhist Birth\n Stories,\u2019 p. 118.\n\n [2] The language here is rather contemptuous, as if our author had no\n sympathy with any other mode of disposing of the dead, but by his own\n Buddhistic method of cremation.\n\n [3] The Chinese characters used for the name of this cavern serve also\n to name the pippala (peepul) tree, the ficus religiosa. They make us\n think that there was such a tree overshadowing the cave; but F\u00e2-hien\n would hardly have neglected to mention such a circumstance.\n\n [4] A very great place in the annals of Buddhism. The Council in the\n \u015aratapar\u1e47a cave did not come together fortuitously, but appears\n to have been convoked by the older members to settle the rules and\n doctrines of the order. The cave was prepared for the occasion by\n king Aj\u00e2ta\u015batru. From the expression about the \u2018bringing forth of the\n King,\u2019 it would seem that the S\u00fbtras or some of them had been already\n committed to writing. May not the meaning of King (\u7d93) here be extended\n to the Vinaya rules, as well as the s\u00fbtras, and mean \u2018the standards\u2019\n of the system generally? See Davids\u2019 Manual, chapter ix, and Sacred\n Books of the East, vol. xx, Vinaya Texts, pp. 370\u2013385.\n\n [5] So in the text, evidently for pari-nirv\u00e2\u1e47a.\n\n [6] Instead of \u2018high\u2019 seats, the Chinese texts have \u2018vacant.\u2019 The\n character for \u2018prepared\u2019 denotes \u2018spread;\u2019\u2014they were carpeted;\n perhaps, both cushioned and carpeted, being rugs spread on the ground,\n raised higher than the other places for seats.\n\n [7] Did they not contrive to let him in, with some cachinnation, even\n in so august an assembly, that so important a member should have been\n shut out?\n\n [8] \u2018The life of this body\u2019 would, I think, fairly express the idea of\n the bhikshu.\n\n [9] See the account of Buddha\u2019s preaching in chapter xviii.\n\n [10] The sentiment of this clause is not easily caught.\n\n [11] See E. M., p. 152:\u2014\u2018Buddha made a law forbidding the monks to\n commit suicide. He prohibited any one from discoursing on the miseries\n of life in such a manner as to cause desperation.\u2019 See also M. B., pp.\n 464, 465.\n\n [12] Beal says:\u2014\u2018Evil desire; hatred; ignorance.\u2019\n\n [13] See chap. xx, note 10\n\n [14] The An\u00e2g\u00e2min belong to the third degree of Buddhistic saintship,\n the third class of \u00c2ryas (chap. xx, note 10), who are no more liable\n to be reborn as men, but are to be born once more as devas, when they\n will forthwith become Arhats, and attain to nirv\u00e2\u1e47a. E. H., pp. 8, 9.\n\n [15] Our author expresses no opinion of his own on the act of this\n bhikshu. Must it not have been a good act, when it was attended, in\n the very act of performance, by such blessed consequences? But if\n Buddhism had not something better to show than what appears here,\n it would not attract the interest which it now does. The bhikshu\n was evidently rather out of his mind; and the verdict of a coroner\u2019s\n inquest of this nineteenth century would have pronounced that he\n killed himself \u2018in a fit of insanity.\u2019\n\n[Illustration: IV. BUDDHA IN SOLITUDE AND ENDURING AUSTERITIES.]\n\n\n\n\nCHAPTER XXXI.\n\nGAY\u00c2. \u015a\u00c2KYAMUNI\u2019S ATTAINING TO THE BUDDHASHIP; AND OTHER LEGENDS.\n\n\nFrom this place, after travelling to the west for four yojanas, (the\npilgrims) came to the city of Gay\u00e2;[1] but inside the city all was\nemptiness and desolation. Going on again to the south for twenty\nle, they arrived at the place where the Bodhisattva for six years\npractised with himself painful austerities. All around was forest.\n\nThree le west from here they came to the place where, when Buddha had\ngone into the water to bathe, a deva bent down the branch of a tree,\nby means of which he succeeded in getting out of the pool.[2]\n\nTwo le north from this was the place where the Gr\u00e2mika girls presented\nto Buddha the rice-gruel made with milk;[3] and two le north from this\n(again) was the place where, seated on a rock under a great tree, and\nfacing the east, he ate (the gruel). The tree and the rock are there\nat the present day. The rock may be six cubits in breadth and length,\nand rather more than two cubits in height. In Central India the\ncold and heat are so equally tempered that trees will live in it for\nseveral thousand and even for ten thousand years.\n\nHalf a yojana from this place to the north-east there was a cavern in\nthe rocks, into which the Bodhisattva entered, and sat cross-legged\nwith his face to the west. (As he did so), he said to himself, \u2018If\nI am to attain to perfect wisdom (and become Buddha), let there be\na supernatural attestation of it.\u2019 On the wall of the rock there\nappeared immediately the shadow of a Buddha, rather more than three\nfeet in length, which is still bright at the present day. At this\nmoment heaven and earth were greatly moved, and devas in the air spoke\nplainly, \u2018This is not the place where any Buddha of the past, or he\nthat is to come, has attained, or will attain, to perfect Wisdom. Less\nthan half a yojana from this to the south-west will bring you to the\npatra[4] tree, where all past Buddhas have attained, and all to come\nmust attain, to perfect Wisdom.\u2019 When they had spoken these words,\nthey immediately led the way forwards to the place, singing as they\ndid so. As they thus went away, the Bodhisattva arose and walked\n(after them). At a distance of thirty paces from the tree, a deva gave\nhim the grass of lucky omen,[5] which he received and went on. After\n(he had proceeded) fifteen paces, 500 green birds came flying towards\nhim, went round him thrice, and disappeared. The Bodhisattva went\nforward to the patra tree, placed the ku\u015ba grass at the foot of it,\nand sat down with his face to the east. Then king M\u00e2ra sent three\nbeautiful young ladies, who came from the north, to tempt him, while\nhe himself came from the south to do the same. The Bodhisattva put his\ntoes down on the ground, and the demon soldiers retired and dispersed,\nand the three young ladies were changed into old (grand-)mothers.[6]\n\nAt the place mentioned above of the six years\u2019 painful austerities,\nand at all these other places, men subsequently reared topes and set\nup images, which all exist at the present day.\n\nWhere Buddha, after attaining to perfect wisdom, for seven days\ncontemplated the tree, and experienced the joy of vimukti;[7] where,\nunder the patra tree, he walked backwards and forwards from west to\neast for seven days; where the devas made a hall appear, composed\nof the seven precious substances, and presented offerings to him for\nseven days; where the blind dragon Muchilinda[8] encircled him for\nseven days; where he sat under the nyagrodha tree, on a square rock,\nwith his face to the east, and Brahm\u00e2-deva[9] came and made his\nrequest to him; where the four deva kings brought to him their\nalms-bowls;[10] where the 500 merchants[11] presented to him the\nroasted flour and honey; and where he converted the brothers Ka\u015byapa\nand their thousand disciples;[12]\u2014at all these places topes were\nreared.\n\n[Illustration: V. BUDDHASHIP ATTAINED.]\n\n\nAt the place where Buddha attained to perfect Wisdom, there are three\nmonasteries, in all of which there are monks residing. The families\nof their people around supply the societies of these monks with an\nabundant sufficiency of what they require, so that there is no lack or\nstint.[13] The disciplinary rules are strictly observed by them. The\nlaws regulating their demeanour in sitting, rising, and entering when\nthe others are assembled, are those which have been practised by all\nthe saints since Buddha was in the world down to the present day.\nThe places of the four great topes have been fixed, and handed down\nwithout break, since Buddha attained to nirv\u00e2\u1e47a. Those four great\ntopes are those at the places where Buddha was born; where he attained\nto Wisdom; where he (began to) move the wheel of his Law; and where he\nattained to pari-nirv\u00e2\u1e47a.\n\n NOTES\n\n [1] Gay\u00e2, a city of Magadha, was north-west of the present Gayah (lat.\n 24\u00b0 47\u2032 N., lon. 85\u00b0 1\u2032 E). It was here that \u015a\u00e2kyamuni lived for seven\n years, after quitting his family, until he attained to Buddhaship. The\n place is still frequented by pilgrims. E. H., p. 41.\n\n [2] This is told so as to make us think that he was in danger of being\n drowned; but this does not appear in the only other account of the\n incident I have met with,\u2014in \u2018The Life of the Buddha,\u2019 p. 31. And\n he was not yet Buddha, though he is here called so; unless indeed the\n narrative is confused, and the incidents do not follow in the order of\n time.\n\n [3] An incident similar to this is told, with many additions, in\n Hardy\u2019s M. B., pp. 166\u2013168; \u2018The Life of the Buddha,\u2019 p. 30; and the\n \u2018Buddhist Birth Stories,\u2019 pp. 91, 92; but the name of the ministering\n girl or girls is different. I take Gr\u00e2mika from a note in Beal\u2019s\n revised version; it seems to me a happy solution of the difficulty\n caused by the \u5f4c\u5bb6 of F\u00e2-hien.\n\n [4] Called \u2018the tree of leaves,\u2019 and \u2018the tree of reflection;\u2019 a palm\n tree, the borassus flabellifera, described as a tree which never\n loses its leaves. It is often confounded with the pippala. E. H., p.\n 92.\n\n [5] The ku\u015ba grass, mentioned in a previous note.\n\n [6] See the account of this contest with M\u00e2ra in M. B., pp. 171\u2013179,\n and \u2018Buddhist Birth Stories,\u2019 pp. 96\u2013101.\n\n [7] See chap. xiii, note 7.\n\n [8] Called also Mah\u00e2, or the Great Muchilinda. Eitel says: \u2018A n\u00e2ga\n king, the tutelary deity of a lake near which \u015a\u00e2kyamuni once sat for\n seven days absorbed in meditation, whilst the king guarded him.\u2019 The\n account (p. 35) in \u2018The Life of the Buddha\u2019 is:\u2014\u2018Buddha went to where\n lived the n\u00e2ga king Muchilinda, and he, wishing to preserve him from\n the sun and rain, wrapped his body seven times round him, and spread\n out his hood over his head; and there he remained seven days in\n thought.\u2019 So also the Nid\u00e2na Kath\u00e2, in \u2018Buddhist Birth Stories,\u2019 p.\n 109.\n\n [9] This was Brahm\u00e2 himself, though \u2018king\u2019 is omitted. What he\n requested of the Buddha was that he would begin the preaching of his\n Law. Nid\u00e2na Kath\u00e2, p. 111.\n\n [10] See chap. xii, note 10.\n\n [11] The other accounts mention only two; but in M. B., p. 182, and\n the Nid\u00e2na Kath\u00e2, p. 110, these two have 500 well-laden wagons with\n them.\n\n [12] These must not be confounded with Mah\u00e2ka\u015byapa of chap. xvi, note\n 17. They were three brothers, Uruvilv\u00e2, Gay\u00e2, and Nad\u00ee-K\u00e2\u015byapa, up\n to this time holders of \u2018erroneous\u2019 views, having 500, 300, and\n 200 disciples respectively. They became distinguished followers of\n \u015a\u00e2kyamuni; and are\u2014each of them\u2014to become Buddha by-and-by. See the\n Nid\u00e2na Kath\u00e2, pp. 114, 115.\n\n [13] This seems to be the meaning; but I do not wonder that some\n understand the sentence of the benevolence of the monkish population\n to the travellers.\n\n\n\n\nCHAPTER XXXII.\n\nLEGEND OF KING A\u015aOKA IN A FORMER BIRTH, AND HIS NARAKA.\n\n\nWhen king A\u015boka, in a former birth,[1] was a little boy and played on\nthe road, he met K\u00e2\u015byapa Buddha walking. (The stranger) begged food,\nand the boy pleasantly took a handful of earth and gave it to him. The\nBuddha took the earth, and returned it to the ground on which he was\nwalking; but because of this (the boy) received the recompense of\nbecoming a king of the iron wheel,[2] to rule over Jambudv\u00eepa. (Once)\nwhen he was making a judicial tour of inspection through Jambudv\u00eepa,\nhe saw, between the iron circuit of the two hills, a naraka[3] for the\npunishment of wicked men. Having thereupon asked his ministers what\nsort of a thing it was, they replied, \u2018It belongs to Yama,[4] king\nof demons, for punishing wicked people.\u2019 The king thought within\nhimself:\u2014\u2018(Even) the king of demons is able to make a naraka in which\nto deal with wicked men; why should not I, who am the lord of men,\nmake a naraka in which to deal with wicked men?\u2019 He forthwith asked\nhis ministers who could make for him a naraka and preside over the\npunishment of wicked people in it. They replied that it was only a man\nof extreme wickedness who could make it; and the king thereupon sent\nofficers to seek everywhere for (such) a bad man; and they saw by the\nside of a pond a man tall and strong, with a black countenance, yellow\nhair, and green eyes, hooking up the fish with his feet, while he\ncalled to him birds and beasts, and, when they came, then shot and\nkilled them, so that not one escaped. Having got this man, they took\nhim to the king, who secretly charged him, \u2018You must make a square\nenclosure with high walls. Plant in it all kinds of flowers and\nfruits; make good ponds in it for bathing; make it grand and imposing\nin every way, so that men shall look to it with thirsting desire; make\nits gates strong and sure; and when any one enters, instantly seize\nhim and punish him as a sinner, not allowing him to get out. Even if I\nshould enter, punish me as a sinner in the same way, and do not let me\ngo. I now appoint you master of that naraka.\u2019\n\nSoon after this a bhikshu, pursuing his regular course of begging his\nfood, entered the gate (of the place). When the lictors of the naraka\nsaw him, they were about to subject him to their tortures; but he,\nfrightened, begged them to allow him a moment in which to eat his\nmidday meal. Immediately after, there came in another man, whom they\nthrust into a mortar and pounded till a red froth overflowed. As the\nbhikshu looked on, there came to him the thought of the impermanence,\nthe painful suffering and insanity of this body, and how it is but\nas a bubble and as foam; and instantly he attained to Arhatship.\nImmediately after, the lictors seized him, and threw him into a\ncaldron of boiling water. There was a look of joyful satisfaction,\nhowever, in the bhikshu\u2019s countenance. The fire was extinguished, and\nthe water became cold. In the middle (of the caldron) there rose up a\nlotus flower, with the bhikshu seated on it. The lictors at once went\nand reported to the king that there was a marvellous occurrence in\nthe naraka, and wished him to go and see it; but the king said,\n\u2018I formerly made such an agreement that now I dare not go (to the\nplace).\u2019 The lictors said, \u2018This is not a small matter. Your majesty\nought to go quickly. Let your former agreement be altered.\u2019 The king\nthereupon followed them, and entered (the naraka), when the bhikshu\npreached the Law to him, and he believed, and was made free.[5]\nForthwith he demolished the naraka, and repented of all the evil which\nhe had formerly done. From this time he believed in and honoured the\nThree Precious Ones, and constantly went to a patra tree, repenting\nunder it, with self-reproach, of his errors, and accepting the eight\nrules of abstinence.[6]\n\nThe queen asked where the king was constantly going to, and the\nministers replied that he was constantly to be seen under (such and\nsuch) a patra tree. She watched for a time when the king was not\nthere, and then sent men to cut the tree down. When the king came, and\nsaw what had been done, he swooned away with sorrow, and fell to\nthe ground. His ministers sprinkled water on his face, and after a\nconsiderable time he revived. He then built all round (the stump) with\nbricks, and poured a hundred pitchers of cows\u2019 milk on the roots; and\nas he lay with his four limbs spread out on the ground, he took this\noath, \u2018If the tree do not live, I will never rise from this.\u2019 When\nhe had uttered this oath, the tree immediately began to grow from the\nroots, and it has continued to grow till now, when it is nearly 100\ncubits in height.\n\n NOTES\n\n [1] Here is an instance of \u6614 used, as was pointed out in chap. ix,\n note 3, for a former age; and not merely a former time. Perhaps \u2018a\n former birth\u2019 is the best translation. The Corean reading of Ka\u015byapa\n Buddha is certainly preferable to the Chinese \u2018\u015a\u00e2kya Buddha.\u2019\n\n [2] See chap. xvii note 8.\n\n [3] I prefer to retain the Sanskrit term here, instead of translating\n the Chinese text by \u2018Earth\u2019s prison (\u5730\u7344),\u2019 or \u2018a prison in the\n earth;\u2019 the name for which has been adopted generally by Christian\n missionaries in China for gehenna and hell.\n\n [4] Eitel (p. 173) says:\u2014\u2018Yama was originally the \u00c2ryan god of the\n dead, living in a heaven above the world, the regent of the south;\n but Brahm\u00e2nism transferred his abode to hell. Both views have been\n retained by Buddhism.\u2019 The Yama of the text is the \u2018regent of the\n narakas, residing south of Jambudv\u00eepa, outside the Chakrav\u00e2las (the\n double circuit of mountains above), in a palace built of brass and\n iron. He has a sister who controls all the female culprits, as he\n exclusively deals with the male sex. Three times, however, in every\n twenty-four hours, a demon pours boiling copper into Yama\u2019s mouth,\n and squeezes it down his throat, causing him unspeakable pain.\u2019 Such,\n however, is the wonderful \u2018transrotation of births,\u2019 that when Yama\u2019s\n sins have been expiated, he is to be reborn as Buddha, under the name\n of \u2018The Universal King.\u2019\n\n [5] Or, \u2018was loosed;\u2019 from the bonds, I suppose, of his various\n illusions.\n\n [6] I have not met with this particular numerical category.\n\n\n\n\nCHAPTER XXXIII.\n\nMOUNT GURUPADA, WHERE KA\u015aYAPA BUDDHA\u2019S ENTIRE SKELETON IS.\n\n\n(The travellers), going on from this three le to the south, came to a\nmountain named Gurupada,[1] inside which Mah\u00e2ka\u015byapa even now is. He\nmade a cleft, and went down into it, though the place where he entered\nwould not (now) admit a man. Having gone down very far, there was\na hole on one side, and there the complete body of K\u00e2\u015byapa (still)\nabides. Outside the hole (at which he entered) is the earth with which\nhe had washed his hands.[2] If the people living thereabouts have a\nsore on their heads, they plaster on it some of the earth from this,\nand feel immediately easier.[3] On this mountain, now as of old, there\nare Arhats abiding. Devotees of our Law from the various countries in\nthat quarter go year by year to the mountain, and present offerings\nto K\u00e2\u015byapa; and to those whose hearts are strong in faith there come\nArhats at night, and talk with them, discussing and explaining their\ndoubts, and disappearing suddenly afterwards.\n\nOn this hill hazels grow luxuriously; and there are many lions,\ntigers, and wolves, so that people should not travel incautiously.\n\n NOTES\n\n [1] \u2018Fowl\u2019s-foot hill,\u2019 \u2018with three peaks, resembling the foot of a\n chicken. It lies seven miles south-east of Gay\u00e2, and was the residence\n of Mah\u00e2ka\u015byapa, who is said to be still living inside this mountain.\u2019\n So Eitel says, p. 58; but this chapter does not say that K\u00e2\u015byapa is in\n the mountain alive, but that his body entire is in a recess or hole\n in it. Hardy (M. B., p. 97) says that after K\u00e2\u015byapa Buddha\u2019s body was\n burnt, the bones still remained in their usual position, presenting\n the appearance of a perfect skeleton. It is of him that the chapter\n speaks, and not of the famous disciple of \u015a\u00e2kyamuni, who also is\n called Mah\u00e2ka\u015byapa. This will appear also on a comparison of Eitel\u2019s\n articles on \u2018Mah\u00e2ka\u015byapa\u2019 and \u2018K\u00e2\u015byapa Buddha.\u2019\n\n [2] Was it a custom to wash the hands with \u2018earth,\u2019 as is often done\n with sand?\n\n [3] This I conceive to be the meaning here.\n\n\n\n\nCHAPTER XXXIV.\n\nON THE WAY BACK TO PATNA. V\u00c2R\u00c2\u1e46AS\u00ce, OR BEN\u00c2RES. \u015a\u00c2KYAMUNI\u2019S FIRST\nDOINGS AFTER BECOMING BUDDHA.\n\n\nF\u00e2-hien[1] returned (from here) towards P\u00e2\u1e6daliputtra,[2] keeping along\nthe course of the Ganges and descending in the direction of the west.\nAfter going ten yojanas he found a vih\u00e2ra, named \u2018The Wilderness,\u2019\u2014a\nplace where Buddha had dwelt, and where there are monks now.\n\nPursuing the same course, and going still to the west, he arrived,\nafter twelve yojanas, at the city of V\u00e2r\u00e2\u1e47as\u00ee[3] in the kingdom of\nK\u00e2\u015b\u00ee. Rather more than ten le to the north-east of the city, he found\nthe vih\u00e2ra in the park of \u2018The \u1e5bishi\u2019s Deer-wild.\u2019[4] In this park\nthere formerly resided a Pratyeka Buddha,[5] with whom the deer\nwere regularly in the habit of stopping for the night. When the\nWorld-honoured one was about to attain to perfect Wisdom, the devas\nsang in the sky, \u2018The son of king \u015auddhodana, having quitted his\nfamily and studied the Path (of Wisdom),[6] will now in seven days\nbecome Buddha.\u2019 The Pratyeka Buddha heard their words, and immediately\nattained to nirv\u00e2\u1e47a; and hence this place was named \u2018The Park of the\n\u1e5bishi\u2019s Deer-wild.\u2019[7] After the World-honoured one had attained to\nperfect Wisdom, men build the vih\u00e2ra in it.\n\nBuddha wished to convert Kau\u1e47\u1e0dinya[8] and his four companions; but\nthey, (being aware of his intention), said to one another, \u2018This\n\u015arama\u1e47a Gotama[9] for six years continued in the practice of painful\nausterities, eating daily (only) a single hemp-seed, and one grain of\nrice, without attaining to the Path (of Wisdom); how much less will\nhe do so now that he has entered (again) among men, and is giving the\nreins to (the indulgence of) his body, his speech, and his thoughts!\nWhat has he to do with the Path (of Wisdom)? To-day, when he comes to\nus, let us be on our guard not to speak with him.\u2019 At the places where\nthe five men all rose up, and respectfully saluted (Buddha), when he\ncame to them; where, sixty paces north from this, he sat with his\nface to the east, and first turned the wheel of the Law, converting\nKau\u1e47\u1e0dinya and the four others; where, twenty paces further to the\nnorth, he delivered his prophecy concerning Maitreya;[10] and where,\nat a distance of fifty paces to the south, the dragon El\u00e2pattra[11]\nasked him, \u2018When shall I get free from this n\u00e2ga body?\u2019\u2014at all these\nplaces topes were reared, and are still existing. In (the park) there\nare two monasteries, in both of which there are monks residing.\n\nWhen you go north-west from the vih\u00e2ra of the Deer-wild park for\nthirteen yojanas, there is a kingdom named Kau\u015b\u00e2mb\u00ee.[12] Its vih\u00e2ra is\nnamed Ghochiravana[13]\u2014a place where Buddha formerly resided. Now, as\nof old, there is a company of monks there, most of whom are students\nof the h\u00eenay\u00e2na.\n\nEast from (this), when you have travelled eight yojanas, is the place\nwhere Buddha converted[14] the evil demon. There, and where he walked\n(in meditation) and sat at the place which was his regular abode,\nthere have been topes erected. There is also a monastery, which may\ncontain more than a hundred monks.\n\n NOTES\n\n [1] F\u00e2-hien is here mentioned singly, as in the account of his visit\n to the cave on G\u1e5bidhra-k\u00fb\u1e6da. I think that T\u00e2o-ching may have remained\n at Patna after their first visit to it.\n\n [2] See chap. xxvii, note 1.\n\n [3] \u2018The city surrounded by rivers;\u2019 the modern Ben\u00e2res, lat. 25\u00b0 23\u2032\n N., lon. 83\u00b0 5\u2032 E.\n\n [4] \u2018The \u1e5bishi,\u2019 says Eitel, \u2018is a man whose bodily frame has\n undergone a certain transformation by dint of meditation and ascetism,\n so that he is, for an indefinite period, exempt from decrepitude, age,\n and death. As this period is believed to extend far beyond the\n usual duration of human life, such persons are called, and popularly\n believed to be, immortals.\u2019 \u1e5aishis are divided into various classes;\n and \u1e5bishi-ism is spoken of as a seventh part of transrotation, and\n \u1e5bishis are referred to as the seventh class of sentient beings.\n T\u00e2oism, as well as Buddhism, has its Seen jin.\n\n [5] See chap. xiii, note 15.\n\n [6] See chap. xxii, note 2.\n\n [7] For another legend about this park, and the identification of \u2018a\n fine wood\u2019 still existing, see note in Beal\u2019s first version, p. 135.\n\n [8] A prince of Magadha and a maternal uncle of \u015a\u00e2kyamuni, who gave\n him the name of Aj\u00f1\u00e2ta, meaning automat; and hence he often appears as\n Aj\u00f1\u00e2ta Kau\u1e47\u1e0dinya. He and his four friends had followed \u015a\u00e2kyamuni\n into the Uruvilv\u00e2 desert, sympathising with him in the austerities he\n endured, and hoping that they would issue in his Buddhaship. They were\n not aware that that issue had come; which may show us that all the\n accounts in the thirty-first chapter are merely descriptions, by means\n of external imagery, of what had taken place internally. The kingdom\n of nirv\u00e2\u1e47a had come without observation. These friends knew it not;\n and they were offended by what they considered \u015a\u00e2kyamuni\u2019s failure,\n and the course he was now pursuing. See the account of their\n conversion in M. B., p. 186.\n\n [9] This is the only instance in F\u00e2-hien\u2019s text where the Bodhisattva\n or Buddha is called by the surname \u2018Gotama.\u2019 For the most part our\n traveller uses Buddha as a proper name, though it properly means\n \u2018The Enlightened.\u2019 He uses also the combinations \u2018\u015a\u00e2kya Buddha,\u2019 =\n \u2018The Buddha of the \u015a\u00e2kya tribe,\u2019 and \u2018\u015a\u00e2kyamuni,\u2019 = \u2018The \u015a\u00e2kya sage.\u2019\n This last is the most common designation of the Buddha in China, and\n to my mind best combines the characteristics of a descriptive and a\n proper name. Among other Buddhistic peoples \u2018Gotama\u2019 and \u2018Gotama\n Buddha\u2019 are the more frequent designations. It is not easy to account\n for the rise of the surname Gotama in the \u015a\u00e2kya family, as Oldenberg\n acknowledges. He says that \u2018the \u015a\u00e2kyas, in accordance with the custom\n of Indian noble families, had borrowed it from one of the ancient\n Vedic bard families.\u2019 Dr. Davids (\u2018Buddhism,\u2019 p. 27) says: \u2018The\n family name was certainly Gautama,\u2019 adding in a note, \u2018It is a\n curious fact that Gautama is still the family name of the Rajput\n chiefs of Nag\u00e2ra, the village which has been identified with\n Kapilavastu.\u2019 Dr. Eitel says that \u2018Gautama was the sacerdotal name\n of the \u015a\u00e2kya family, which counted the ancient \u1e5bishi Gautama among\n its ancestors.\u2019 When we proceed, however, to endeavour to trace the\n connexion of that Brahm\u00e2nical \u1e5bishi with the \u015a\u00e2kya house, by means\n of 1323, 1468, 1469, and other historical works in Nanjio\u2019s Catalogue,\n we soon find that Indian histories have no surer foundation than the\n shifting sand;\u2014see E. H., on the name \u015a\u00e2kya, pp. 108, 109. We must be\n content for the present simply to accept Gotama as one of the\n surnames of the Buddha with whom we have to do.\n\n [10] See chap. vi, note 5. It is there said that the prediction of\n Maitreya\u2019s succession to the Buddhaship was made to him in the Tushita\n heaven. Was there a repetition of it here in the Deer-park, or was a\n prediction now given concerning something else?\n\n [11] Nothing seems to be known of this n\u00e2ga but what we read here.\n\n [12] Identified by some with Kusia, near Kurrah (lat. 25\u00b0 41\u2032 N., lon.\n 81\u00b0 27\u2032 E.); by others with Kosam on the Jumna, thirty miles above\n Allahabad. See E. H., p. 55.\n\n [13] Ghochira was the name of a Vai\u015bya elder, or head, who presented a\n garden and vih\u00e2ra to Buddha. Hardy (M. B., p. 356) quotes a statement\n from a Singhalese authority that \u015a\u00e2kyamuni resided here during the\n ninth year of his Buddhaship.\n\n [14] Dr. Davids thinks this may refer to the striking and beautiful\n story of the conversion of the Yakkha \u00c2\u1e37avaka, as related in the\n Uragavagga, \u00c2\u1e37avakasutta, pp. 29\u201331 (Sacred Books of the East, vol. x,\n part ii).\n\n\n\n\nCHAPTER XXXV.\n\nDAKSHI\u1e46A, AND THE PIGEON MONASTERY.\n\n\nSouth from this 200 yojanas, there is a country named Dakshi\u1e47a,[1]\nwhere there is a monastery (dedicated to) the bygone Ka\u015byapa Buddha,\nand which has been hewn out from a large hill of rock. It consists in\nall of five storeys;\u2014the lowest, having the form of an elephant, with\n500 apartments in the rock; the second, having the form of a lion,\nwith 400 apartments; the third, having the form of a horse, with 300\napartments; the fourth, having the form of an ox, with 200 apartments;\nand the fifth, having the form of a pigeon, with 100 apartments. At\nthe very top there is a spring, the water of which, always in front of\nthe apartments in the rock, goes round among the rooms, now circling,\nnow curving, till in this way it arrives at the lowest storey, having\nfollowed the shape of the structure, and flows out there at the door.\nEverywhere in the apartments of the monks, the rock has been pierced\nso as to form windows for the admission of light, so that they are all\nbright, without any being left in darkness. At the four corners of the\n(tiers of) apartments, the rock has been hewn so as to form steps for\nascending to the top (of each). The men of the present day, being of\nsmall size, and going up step by step, manage to get to the top; but\nin a former age, they did so at one step.[2] Because of this, the\nmonastery is called Paravata, that being the Indian name for a pigeon.\nThere are always Arhats residing in it.\n\nThe country about is (a tract of) uncultivated hillocks,[3] without\ninhabitants. At a very long distance from the hill there are villages,\nwhere the people all have bad and erroneous views, and do not know the\n\u015arama\u1e47as of the Law of Buddha, Br\u00e2hma\u1e47as, or (devotees of) any of the\nother and different schools. The people of that country are constantly\nseeing men on the wing, who come and enter this monastery. On one\noccasion, when devotees of various countries came to perform their\nworship at it, the people of those villages said to them, \u2018Why do you\nnot fly? The devotees whom we have seen hereabouts all fly;\u2019 and the\nstrangers answered, on the spur of the moment, \u2018Our wings are not yet\nfully formed.\u2019\n\nThe kingdom of Dakshi\u1e47a is out of the way, and perilous to traverse.\nThere are difficulties in connexion with the roads; but those who know\nhow to manage such difficulties and wish to proceed should bring with\nthem money and various articles, and give them to the king. He will\nthen send men to escort them. These will (at different stages) pass\nthem over to others, who will show them the shortest routes. F\u00e2-hien,\nhowever, was after all unable to go there; but having received the\n(above) accounts from men of the country, he has narrated them.\n\n NOTES\n\n [1] Said to be the ancient name of the Deccan. As to the various\n marvels in the chapter, it must be borne in mind that our author, as\n he tells us at the end, only gives them from hearsay. See \u2018Buddhist\n Records of the Western World,\u2019 vol. ii, pp. 214, 215, where the\n description, however, is very different.\n\n [2] Compare the account of Buddha\u2019s great stride of fifteen yojanas in\n Ceylon, as related in chapter xxxviii.\n\n [3] See the same phrase in the Books of the Later Han dynasty, the\n twenty-fourth Book of Biographies, p. 9b.\n\n\n\n\nCHAPTER XXXVI.\n\nIN PATNA. F\u00c2-HIEN\u2019S LABOURS IN TRANSCRIPTION OF MANUSCRIPTS, AND\nINDIAN STUDIES FOR THREE YEARS.\n\n\nFrom V\u00e2r\u00e2\u1e47as\u00ee (the travellers) went back east to P\u00e2\u1e6daliputtra.\nF\u00e2-hien\u2019s original object had been to search for (copies of) the\nVinaya. In the various kingdoms of North India, however, he had found\none master transmitting orally (the rules) to another, but no written\ncopies which he could transcribe. He had therefore travelled far and\ncome on to Central India. Here, in the mah\u00e2y\u00e2na monastery,[1] he found\na copy of the Vinaya, containing the Mah\u00e2s\u00e2\u1e45ghika[2] rules,\u2014those\nwhich were observed in the first Great Council, while Buddha was\nstill in the world. The original copy was handed down in the Jetavana\nvih\u00e2ra. As to the other eighteen schools,[3] each one has the views\nand decisions of its own masters. Those agree (with this) in the\ngeneral meaning, but they have small and trivial differences, as when\none opens and another shuts.[4] This copy (of the rules), however, is\nthe most complete, with the fullest explanations.[5]\n\nHe further got a transcript of the rules in six or seven thousand\ng\u00e2thas,[6] being the sarv\u00e2stiv\u00e2d\u00e2\u1e25[7] rules,\u2014those which are observed\nby the communities of monks in the land of Ts\u02bdin; which also have all\nbeen handed down orally from master to master without being\ncommitted to writing. In the community here, moreover, we got the\nSa\u1e43yukt\u00e2bhi-dharma-h\u1e5bidaya-(\u015b\u00e2stra),[8] containing about six or seven\nthousand g\u00e2thas; he also got a S\u00fbtra of 2500 g\u00e2thas; one chapter of\nthe Parinir-v\u00e2\u1e47a-vaipulya S\u00fbtra,[9] of about 5000 g\u00e2thas; and the\nMah\u00e2s\u00e2\u1e45-ghik\u00e2\u1e25 Abhidharma.\n\nIn consequence (of this success in his quest) F\u00e2-hien stayed here\nfor three years, learning Sanskrit books and the Sanskrit speech, and\nwriting out the Vinaya rules. When T\u00e2o-ching arrived in the Central\nKingdom, and saw the rules observed by the \u015arama\u1e47as, and the dignified\ndemeanour in their societies which he remarked under all occurring\ncircumstances, he sadly called to mind in what a mutilated and\nimperfect condition the rules were among the monkish communities in\nthe land of Ts\u02bdin, and made the following aspiration:\u2014\u2018From this\ntime forth till I come to the state of Buddha, let me not be born in\na frontier land.\u2019[10] He remained accordingly (in India), and did not\nreturn (to the land of Han). F\u00e2-hien, however, whose original purpose\nhad been to secure the introduction of the complete Vinaya rules into\nthe land of Han, returned there alone.\n\n NOTES\n\n [1] Mentioned before in chapter xxvii.\n\n [2] Mah\u00e2s\u00e2\u1e45ghik\u00e2\u1e25 simply means \u2018the Great Assembly,\u2019 that is, of\n monks. When was this first assembly in the time of \u015a\u00e2kyamuni held? It\n does not appear that the rules observed at it were written down at the\n time. The document found by F\u00e2-hien would be a record of those rules;\n or rather a copy of that record. We must suppose that the original\n record had disappeared from the Jetavana vih\u00e2ra, or F\u00e2-hien would\n probably have spoken of it when he was there, and copied it, if he had\n been allowed to do so.\n\n [3] The eighteen p\u00fb (\u90e8). Four times in this chapter the character\n called p\u00fb occurs, and in the first and two last instances it can\n only have the meaning, often belonging to it, of \u2018copy.\u2019 The second\n instance, however, is different. How should there be eighteen copies,\n all different from the original, and from one another, in minor\n matters? We are compelled to translate\u2014\u2018the eighteen schools,\u2019 an\n expression well known in all Buddhist writings. See Rhys Davids\u2019\n Manual, p. 218, and the authorities there quoted.\n\n [4] This is equivalent to the \u2018binding\u2019 and \u2018loosing,\u2019 \u2018opening\u2019 and\n \u2018shutting,\u2019 which found their way into the New Testament, and the\n Christian Church, from the schools of the Jewish Rabbins.\n\n [5] It was afterwards translated by F\u00e2-hien into Chinese. See Nanjio\u2019s\n Catalogue of the Chinese tripi\u1e6daka, columns 400 and 401, and Nos. 1119\n and 1150, columns 247 and 253.\n\n [6] A g\u00e2th\u00e2 is a stanza, generally consisting, it has seemed to me, of\n a few, commonly of two, lines somewhat metrically arranged; but I do\n not know that its length is strictly defined.\n\n [7] \u2018A branch,\u2019 says Eitel, \u2018of the great vaibh\u00e2shika school,\n asserting the reality of all visible phenomena, and claiming the\n authority of R\u00e2hula.\u2019\n\n [8] See Nanjio\u2019s Catalogue, No. 1287. He does not mention it in his\n account of F\u00e2-hien, who, he says, translated the Sa\u1e43yukta-pi\u1e6daka\n S\u00fbtra.\n\n [9] Probably Nanjio\u2019s Catalogue, No. 120; at any rate, connected with\n it.\n\n [10] This then would be the consummation of the \u015arama\u1e47a\u2019s being,\u2014to\n get to be Buddha, the Buddha of his time in his Kalpa; and T\u00e2o-ching\n thought that he could attain to this consummation by a succession of\n births; and was likely to attain to it sooner by living only in\n India. If all this was not in his mind, he yet felt that each of his\n successive lives would be happier, if lived in India.\n\n\n\n\nCHAPTER XXXVII.\n\nTO CHAMP\u00c2 AND T\u00c2MALIPT\u00ce. STAY AND LABOURS THERE FOR THREE YEARS. TAKES\nSHIP TO SINGHALA, OR CEYLON.\n\n\nFollowing the course of the Ganges, and descending eastwards for\neighteen yojanas, he found on the southern bank the great kingdom\nof Champ\u00e2,[1] with topes reared at the places where Buddha walked\nin meditation by his vih\u00e2ra, and where he and the three Buddhas, his\npredecessors, sat. There were monks residing at them all. Continuing\nhis journey east for nearly fifty yojanas, he came to the country\nof T\u00e2malipt\u00ee,[2] (the capital of which is) a seaport. In the country\nthere are twenty-two monasteries, at all of which there are monks\nresiding. The Law of Buddha is also flourishing in it. Here F\u00e2-hien\nstayed two years, writing out his S\u00fbtras,[3] and drawing pictures of\nimages.\n\nAfter this he embarked in a large merchant-vessel, and went floating\nover the sea to the south-west. It was the beginning of winter, and\nthe wind was favourable; and, after fourteen days, sailing day and\nnight, they came to the country of Singhala.[4] The people said that\nit was distant (from T\u00e2malipt\u00ee) about 700 yojanas.\n\nThe kingdom is on a large island, extending from east to west fifty\nyojanas, and from north to south thirty. Left and right from it\nthere are as many as 100 small islands, distant from one another ten,\ntwenty, or even 200 le; but all subject to the large island. Most of\nthem produce pearls and precious stones of various kinds; there is one\nwhich produces the pure and brilliant pearl,[5]\u2014an island which\nwould form a square of about ten le. The king employs men to watch and\nprotect it, and requires three out of every ten such pearls, which the\ncollectors find.\n\n NOTES\n\n [1] Probably the modern Champanagur, three miles west of Baglipoor,\n lat. 25\u00b0 14\u2032 N., lon. 56\u00b0 55\u2032 E.\n\n [2] Then the principal emporium for the trade with Ceylon and China;\n the modern Tam-look, lat. 22\u00b0 17\u2032 N., lon. 88\u00b0 2\u2032 E.; near the mouth\n of the Hoogly.\n\n [3] Perhaps Ching (\u7d93) is used here for any portions of the Tripi\u1e6daka\n which he had obtained.\n\n [4] \u2018The Kingdom of the Lion,\u2019 Ceylon. Singhala was the name of a\n merchant adventurer from India, to whom the founding of the kingdom\n was ascribed. His father was named Singha, \u2018the Lion,\u2019 which became\n the name of the country;\u2014Singhala, or Singha-Kingdom, \u2018the Country of\n the Lion.\u2019\n\n [5] Called the ma\u1e47i pearl or bead. Ma\u1e47i is explained as meaning \u2018free\n from stain,\u2019 \u2018bright and growing purer.\u2019 It is a symbol of Buddha and\n of his Law. The most valuable rosaries are made of ma\u1e47is.\n\n\n\n\nCHAPTER XXXVIII.\n\nAT CEYLON. RISE OF THE KINGDOM. FEATS OF BUDDHA. TOPES AND\nMONASTERIES. STATUE OF BUDDHA IN JADE. BO TREE. FESTIVAL OF BUDDHA\u2019S\nTOOTH.\n\n\nThe country originally had no human inhabitants,[1] but was occupied\nonly by spirits and n\u00e2gas, with which merchants of various countries\ncarried on a trade. When the trafficking was taking place, the\nspirits did not show themselves. They simply set forth their precious\ncommodities, with labels of the price attached to them; while the\nmerchants made their purchases according to the price; and took the\nthings away.\n\nThrough the coming and going of the merchants (in this way), when they\nwent away, the people of (their) various countries heard how pleasant\nthe land was, and flocked to it in numbers till it became a great\nnation. The (climate) is temperate and attractive, without any\ndifference of summer and winter. The vegetation is always luxuriant.\nCultivation proceeds whenever men think fit: there are no fixed\nseasons for it.\n\nWhen Buddha came to this country,[2] wishing to transform the wicked\nn\u00e2gas, by his supernatural power he planted one foot at the north of\nthe royal city, and the other on the top of a mountain,[3] the two\nbeing fifteen yojanas apart. Over the footprint at the north of the\ncity the king built a large tope, 400 cubits high, grandly adorned\nwith gold and silver, and finished with a combination of all the\nprecious substances. By the side of the top he further built a\nmonastery, called the Abhayagiri,[4] where there are (now) five\nthousand monks. There is in it a hall of Buddha, adorned with carved\nand inlaid works of gold and silver, and rich in the seven precious\nsubstances, in which there is an image (of Buddha) in green jade,\nmore than twenty cubits in height, glittering all over with those\nsubstances, and having an appearance of solemn dignity which words\ncannot express. In the palm of the right hand there is a priceless\npearl. Several years had now elapsed since F\u00e2-hien left the land of\nHan; the men with whom he had been in intercourse had all been of\nregions strange to him; his eyes had not rested on an old and familiar\nhill or river, plant or tree; his fellow-travellers, moreover, had\nbeen separated from him, some by death, and others flowing off in\ndifferent directions; no face or shadow was now with him but his own,\nand a constant sadness was in his heart. Suddenly (one day), when by\nthe side of this image of jade, he saw a merchant presenting as his\noffering a fan of white silk;[5] and the tears of sorrow involuntarily\nfilled his eyes and fell down.\n\nA former king of the country had sent to Central India and got a slip\nof the patra tree,[6] which he planted by the side of the hall of\nBuddha, where a tree grew up to the height of about 200 cubits. As it\nbent on one side towards the south-east, the king, fearing it would\nfall, propped it with a post eight or nine spans round. The tree began\nto grow at the very heart of the prop, where it met (the trunk); (a\nshoot) pierced through the post, and went down to the ground, where\nit entered and formed roots, that rose (to the surface) and were about\nfour spans round. Although the post was split in the middle, the outer\nportions kept hold (of the shoot), and people did not remove them.\nBeneath the tree there has been built a vih\u00e2ra, in which there is an\nimage (of Buddha) seated, which the monks and commonalty reverence and\nlook up to without ever becoming wearied. In the city there has been\nreared also the vih\u00e2ra of Buddha\u2019s tooth, on which, as well as on the\nother, the seven precious substances have been employed.\n\nThe king practises the Brahm\u00e2nical purifications, and the sincerity\nof the faith and reverence of the population inside the city are also\ngreat. Since the establishment of government in the kingdom there\nhas been no famine or scarcity, no revolution or disorder. In the\ntreasuries of the monkish communities there are many precious stones,\nand the priceless ma\u1e47is. One of the kings (once) entered one of those\ntreasuries, and when he looked all round and saw the priceless pearls,\nhis covetous greed was excited, and he wished to take them to himself\nby force. In three days, however, he came to himself, and immediately\nwent and bowed his head to the ground in the midst of the monks,\nto show his repentance of the evil thought. As a sequel to this, he\ninformed the monks (of what had been in his mind), and desired them\nto make a regulation that from that day forth the king should not be\nallowed to enter the treasury and see (what it contained), and that no\nbhikshu should enter it till after he had been in orders for a period\nof full forty years.[7]\n\nIn the city there are many Vai\u015bya elders and Sab\u00e6an[8] merchants,\nwhose houses are stately and beautiful. The lanes and passages are\nkept in good order. At the heads of the four principal streets there\nhave been built preaching halls, where, on the eighth, fourteenth,\nand fifteenth days of the month, they spread carpets, and set forth a\npulpit, while the monks and commonalty from all quarters come together\nto hear the Law. The people say that in the kingdom there may be\naltogether sixty thousand monks, who get their food from their common\nstores. The king, besides, prepares elsewhere in the city a common\nsupply of food for five or six thousand more. When any want, they take\ntheir great bowls, and go (to the place of distribution), and take as\nmuch as the vessels will hold, all returning with them full.\n\nThe tooth of Buddha is always brought forth in the middle of the\nthird month. Ten days beforehand the king grandly caparisons a large\nelephant, on which he mounts a man who can speak distinctly, and is\ndressed in royal robes, to beat a large drum, and make the following\nproclamation:\u2014\u2018The Bodhisattva, during three Asa\u1e45khyeya-kalpas,[9]\nmanifested his activity, and did not spare his own life. He gave up\nkingdom, city, wife, and son; he plucked out his eyes and gave them to\nanother;[10] he cut off a piece of his own flesh to ransom the life\nof a dove;[10] he cut off his head and gave it as an alms;[11] he gave\nhis body to feed a starving tigress;[11] he grudged not his marrow\nand his brains. In many such ways as these did he undergo pain for\nthe sake of all living. And so it was, that, having become Buddha,\nhe continued in the world for forty-five years, preaching his Law,\nteaching and transforming, so that those who had no rest found rest,\nand the unconverted were converted. When his connexion with the living\nwas completed,[12] he attained to pari-nirv\u00e2\u1e47a (and died). Since that\nevent, for 1497 years, the light of the world has gone out,[13] and\nall living beings have had long-continued sadness. Behold! ten days\nafter this, Buddha\u2019s tooth will be brought forth, and taken to the\nAbhayagiri-vih\u00e2ra. Let all and each, whether monks or laics, who\nwish to amass merit for themselves, make the roads smooth and in good\ncondition, grandly adorn the lanes and byways, and provide abundant\nstore of flowers and incense to be used as offerings to it.\u2019\n\nWhen this proclamation is over, the king exhibits, so as to line both\nsides of the road, the five hundred different bodily forms in which\nthe Bodhisattva has in the course of his history appeared:\u2014here as\nSud\u00e2na,[14] there as S\u00e2ma;[15] now as the king of elephants;[16] and\nthen as a stag or a horse.[16] All these figures are brightly coloured\nand grandly executed, looking as if they were alive. After this the\ntooth of Buddha is brought forth, and is carried along in the middle\nof the road. Everywhere on the way offerings are presented to it, and\nthus it arrives at the hall of Buddha in the Abhayagiri-vih\u00e2ra. There\nmonks and laics are collected in crowds. They burn incense, light\nlamps, and perform all the prescribed services, day and night without\nceasing, till ninety days have been completed, when (the tooth) is\nreturned to the vih\u00e2ra within the city. On fast-days the door of that\nvih\u00e2ra is opened, and the forms of ceremonial reverence are observed\naccording to the rules.\n\nForty le to the east of the Abhayagiri-vih\u00e2ra there is a hill, with a\nvih\u00e2ra on it, called the Chaitya,[17] where there may be 2000 monks.\nAmong them there is a \u015arama\u1e47a of great virtue, named Dharma-gupta,[18]\nhonoured and looked up to by all the kingdom. He has lived for more\nthan forty years in an apartment of stone, constantly showing such\ngentleness of heart, that he has brought snakes and rats to stop\ntogether in the same room, without doing one another any harm.\n\n NOTES\n\n [1] It is desirable to translate \u4eba\u6c11, for which \u2018inhabitants\u2019\n or \u2018people\u2019 is elsewhere sufficient, here by \u2018human inhabitants.\u2019\n According to other accounts Singhala was originally occupied by\n R\u00e2kshasas or Rakshas, \u2018demons who devour men,\u2019 and \u2018beings to be\n feared,\u2019 monstrous cannibals or anthropophagi, the terror of the\n shipwrecked mariner. Our author\u2019s \u2018spirits\u2019 (\u9b3c\u795e) were of a gentler\n type. His dragons or n\u00e2gas have come before us again and again.\n\n [2] That \u015a\u00e2kyamuni ever visited Ceylon is to me more than doubtful.\n Hardy, in M. B., pp. 207\u2013213, has brought together the legends\n of three visits,\u2014in the first, fifth, and eighth years of his\n Buddhaship. It is plain, however, from F\u00e2-hien\u2019s narrative, that in\n the beginning of our fifth century, Buddhism prevailed throughout\n the island. Davids in the last chapter of his \u2018Buddhism\u2019 ascribes its\n introduction to one of A\u015boka\u2019s missions, after the Council of Patna,\n under his son Mahinda, when Tissa, \u2018the delight of the gods,\u2019 was king\n (B.C. 250\u2013230).\n\n [3] This would be what is known as \u2018Adam\u2019s peak,\u2019 having, according\n to Hardy (pp. 211, 212, notes), the three names of Selesumano,\n Samastak\u00fbta, and Samanila. \u2018There is an indentation on the top of it,\u2019\n a superficial hollow, 5 feet 3\u00be inches long, and about 2\u00bd feet\n wide. The Hindus regard it as the footprint of Siva; the Mohameddans,\n as that of Adam; and the Buddhists, as in the text,\u2014as having been\n made by Buddha.\n\n [4] Meaning \u2018The Fearless Hill.\u2019 There is still the Abhayagiri tope,\n the highest in Ceylon, according to Davids, 250 feet in height, and\n built about B.C. 90, by Wa\u1e6d\u1e6da G\u00e2mi\u1e47i, in whose reign, about 160\n years after the Council of Patna, and 330 years after the death\n of \u015a\u00e2kyamuni, the Tripi\u1e6daka was first reduced to writing in\n Ceylon;\u2014\u2018Buddhism,\u2019 p. 234.\n\n [5] We naturally suppose that the merchant-offerer was a Chinese, as\n indeed the Chinese texts say, and the fan such as F\u00e2-hien had seen and\n used in his native land.\n\n [6] This should be the pippala, or bodhidruma, generally spoken of, in\n connexion with Buddha, as the Bo tree, under which he attained to the\n Buddhaship. It is strange our author should have confounded them as he\n seems to do. In what we are told of the tree here, we have, no doubt,\n his account of the planting, growth, and preservation of the famous Bo\n tree, which still exists in Ceylon. It has been stated in a previous\n note that A\u015boka\u2019s son, Mahinda, went as the apostle of Buddhism to\n Ceylon. By-and-by he sent for his sister Sanghamitt\u00e2, who had entered\n the order at the same time as himself, and whose help was needed, some\n of the king\u2019s female relations having signified their wish to become\n nuns. On leaving India, she took with her a branch of the sacred Bo\n tree at Buddha Gay\u00e2, under which \u015a\u00e2kyamuni had become Buddha. Of\n how the tree has grown and still lives we have an account in Davids\u2019\n \u2018Buddhism.\u2019 He quotes the words of Sir Emerson Tennent, that it is\n \u2018the oldest historical tree in the world;\u2019 but this must be denied if\n it be true, as Eitel says, that the tree at Buddha Gay\u00e2, from which\n the slip that grew to be this tree was taken more than 2000 years ago,\n is itself still living in its place. We must conclude that F\u00e2-hien,\n when in Ceylon, heard neither of Mahinda nor Sanghamitt\u00e2.\n\n [7] Compare what is said in chap. xvi, about the inquiries made\n at monasteries as to the standing of visitors in the monkhood, and\n duration of their ministry.\n\n [8] The phonetic values of the two Chinese characters here are in\n Sanskrit s\u00e2; and v\u00e2, bo or bh\u00e2. \u2018Sab\u00e6an\u2019 is Mr. Beal\u2019s reading\n of them, probably correct. I suppose the merchants were Arabs,\n forerunners of the so-called Moormen, who still form so important a\n part of the mercantile community in Ceylon.\n\n [9] A Kalpa, we have seen, denotes a great period of time; a period\n during which a physical universe is formed and destroyed.\n Asa\u1e45khyeya denotes the highest sum for which a conventional term\n exists;\u2014according to Chinese calculations equal to one followed by\n seventeen ciphers; according to Thibetan and Singhalese, equal to one\n followed by ninety-seven ciphers. Every Mah\u00e2-kalpa consists of four\n Asa\u1e45khyeya-kalpas. Eitel, p. 15.\n\n [10] See chapter ix.\n\n [11] See chapter xi.\n\n [12] He had been born in the \u015a\u00e2kya house, to do for the world what the\n character of all his past births required, and he had done it.\n\n [13] They could no more see him, the World-honoured one. Compare the\n Sacred Books of the East, vol. xi, Buddhist Suttas, pp. 89, 121, and\n note on p. 89.\n\n [14] Sud\u00e2na or Sudatta was the name of the Bodhisattva in the birth\n which preceded his appearance as \u015a\u00e2kyamuni or Gotama, when he became\n the Supreme Buddha. This period is known as the Vessantara J\u00e2taka,\n of which Hardy, M. B., pp. 116\u2013124, gives a long account; see also\n \u2018Buddhist Birth Stories,\u2019 the Nid\u00e2na Kath\u00e2, p. 158. In it, as Sud\u00e2na,\n he fulfilled \u2018the Perfections,\u2019 his distinguishing attribute being\n entire self-renunciation and almsgiving, so that in the Nid\u00e2na Kath\u00e2\n is made to say (\u2018Buddhist Birth Stories,\u2019 p. 58):\u2014\n\n \u2018This earth, unconscious though she be, and ignorant of joy or grief,\n Even she by my free-giving\u2019s mighty power was shaken seven times.\u2019\n\n Then, when he passed away, he appeared in the Tushita heaven, to enter\n in due time the womb of Mah\u00e2-m\u00e2y\u00e2, and be born as \u015a\u00e2kyamuni.\n\n [15] I take the name S\u00e2ma from Beal\u2019s revised version. He says in a\n note that the S\u00e2ma J\u00e2taka, as well as the Vessantara, is represented\n in the S\u00e2\u00f1chi sculptures. But what the S\u00e2ma J\u00e2taka was I do not yet\n know. But adopting this name, the two Chinese characters in the text\n should be translated \u2018the change into S\u00e2ma.\u2019 R\u00e9musat gives for them,\n \u2018la transformation en eclair;\u2019 Beal, in his first version, \u2018his\n appearance as a bright flash of light;\u2019 Giles, \u2018as a flash of\n lightning.\u2019 Julien\u2019s M\u00e9thode does not give the phonetic value in\n Sanskrit of \u7752.\n\n [16] In an analysis of the number of times and the different forms in\n which \u015a\u00e2kyamuni had appeared in his J\u00e2taka births, given by Hardy (M.\n B., p. 100), it is said that he had appeared six times as an elephant;\n ten times as a deer; and four times as a horse.\n\n [17] Chaitya is a general term designating all places and objects\n of religious worship which have a reference to ancient Buddhas, and\n including therefore st\u00fbpas and temples as well as sacred relics,\n pictures, statues, &c. It is defined as \u2018a fane,\u2019 \u2018a place for worship\n and presenting offerings.\u2019 Eitel, p. 141. The hill referred to is\n the sacred hill of Mihintale, about eight miles due east of the Bo\n tree;\u2014Davids\u2019 Buddhism, pp. 230, 231.\n\n [18] Eitel says (p. 31): \u2018A famous ascetic, the founder of a school,\n which flourished in Ceylon, A.D. 400.\u2019 But F\u00e2-hien gives no intimation\n of Dharma-gupta\u2019s founding a school.\n\n\n\n\nCHAPTER XXXIX.\n\nCREMATION OF AN ARHAT. SERMON OF A DEVOTEE.\n\n\nSouth of the city seven le there is a vih\u00e2ra, called the Mah\u00e2-vih\u00e2ra,\nwhere 3000 monks reside. There had been among them a \u015arama\u1e47a, of\nsuch lofty virtue, and so holy and pure in his observance of the\ndisciplinary rules, that the people all surmised that he was an \u00c2rhat.\nWhen he drew near his end, the king came to examine into the point;\nand having assembled the monks according to rule, asked whether the\nbhikshu had attained to the full degree of Wisdom.[1] They answered\nin the affirmative, saying that he was an \u00c2rhat. The king accordingly,\nwhen he died, buried him after the fashion of an \u00c2rhat, as the regular\nrules prescribed. Four of five le east from the vih\u00e2ra there was\nreared a great pile of firewood, which might be more than thirty\ncubits square, and the same in height. Near the top were laid sandal,\naloe, and other kinds of fragrant wood.\n\nOn the four sides (of the pile) they made steps by which to ascend it.\nWith clean white haircloth, almost like silk, they wrapped (the body)\nround and round.[2] They made a large carriage-frame, in form like our\nfuneral car, but without the dragons and fishes.[3]\n\nAt the time of the cremation, the king and the people, in multitudes\nfrom all quarters, collected together, and presented offerings\nof flowers and incense. While they were following the car to the\nburial-ground,[4] the king himself presented flowers and incense. When\nthis was finished, the car was lifted on the pile, all over which oil\nof sweet basil was poured, and then a light was applied. While the\nfire was blazing, every one, with a reverent heart, pulled off his\nupper garment, and threw it, with his feather-fan and umbrella, from a\ndistance into the midst of the flames, to assist the burning. When\nthe cremation was over, they collected and preserved the bones, and\nproceeded to erect a tope. F\u00e2-hien had not arrived in time (to see the\ndistinguished Shaman) alive, and only saw his burial.\n\nAt that time the king,[5] who was a sincere believer in the Law of\nBuddha and wished to build a new vih\u00e2ra for the monks, first\nconvoked a great assembly. After giving the monks a meal of rice,\nand presenting his offerings (on the occasion), he selected a pair of\nfirst-rate oxen, the horns of which were grandly decorated with\ngold, silver, and the precious substances. A golden plough had been\nprovided, and the king himself turned up a furrow on the four sides\nof the ground within which the building was supposed to be. He then\nendowed the community of the monks with the population, fields, and\nhouses, writing the grant on plates of metal, (to the effect) that\nfrom that time onwards, from generation to generation, no one should\nventure to annul or alter it.\n\nIn this country F\u00e2-hien heard an Indian devotee, who was reciting\na S\u00fbtra from the pulpit, say:\u2014\u2018Buddha\u2019s alms-bowl was at first in\nVai\u015b\u00e2l\u00ee, and now it is in Gandh\u00e2ra.[6] After so many hundred years\u2019\n(he gave, when F\u00e2-hien heard him, the exact number of years, but he\nhas forgotten it), \u2018it will go to Western Tukh\u00e2ra;[7] after so\nmany hundred years, to Khoten; after so many hundred years, to\nKharachar;[8] after so many hundred years, to the land of Han; after\nso many hundred years, it will come to Si\u1e49hala; and after so many\nhundred years, it will return to Central India. After that, it will\nascend to the Tushita heaven; and when the Bodhisattva Maitreya sees\nit, he will say with a sigh, \u201cThe alms-bowl of \u015a\u00e2kyamuni Buddha\nis come;\u201d and with all the devas he will present to it flowers and\nincense for seven days. When these have expired, it will return to\nJambudv\u00eepa, where it will be received by the king of the sea n\u00e2gas,\nand taken into his n\u00e2ga palace. When Maitreya shall be about to attain\nto perfect Wisdom (and become Buddha), it will again separate into\nfour bowls,[9] which will return to the top of mount Anna,[9] whence\nthey came. After Maitreya has become Buddha, the four deva kings will\nagain think of the Buddha (with their bowls as they did in the case\nof the previous Buddha). The thousand Buddhas of this Bhadra-kalpa,\nindeed, will all use the same alms-bowl; and when the bowl\nhas disappeared, the Law of Buddha will go on gradually to be\nextinguished. After that extinction has taken place, the life of man\nwill be shortened, till it is only a period of five years. During this\nperiod of a five years\u2019 life, rice, butter, and oil will all vanish\naway, and men will become exceedingly wicked. The grass and trees\nwhich they lay hold of will change into swords and clubs, with which\nthey will hurt, cut, and kill one another. Those among them on whom\nthere is blessing will withdraw from society among the hills; and when\nthe wicked have exterminated one another, they will again come forth,\nand say among themselves, \u201cThe men of former times enjoyed a very\ngreat longevity; but through becoming exceedingly wicked, and doing\nall lawless things, the length of our life has been shortened and\nreduced even to five years. Let us now unite together in the practice\nof what is good, cherishing a gentle and sympathising heart, and\ncarefully cultivating good faith and righteousness. When each one in\nthis way practises that faith and righteousness, life will go on to\ndouble its length till it reaches 80,000 years. When Maitreya appears\nin the world, and begins to turn the wheel of his Law, he will in\nthe first place save those among the disciples of the Law left by the\n\u015a\u00e2kya who have quitted their families, and those who have accepted\nthe three Refuges, undertaken the five Prohibitions and the eight\nAbstinences, and given offerings to the three Precious Ones; secondly\nand thirdly, he will save those between whom and conversion there is a\nconnexion transmitted from the past.\u201d\u2019[10]\n\n(Such was the discourse), and F\u00e2-hien wished to write it down as a\nportion of doctrine; but the man said, \u2018This is taken from no S\u00fbtra,\nit is only the utterance of my own mind.\u2019\n\n NOTES\n\n [1] Possibly, \u2018and asked the bhikshu,\u2019 &c. I prefer the other way of\n construing, however.\n\n [2] It seems strange that this should have been understood as a\n wrapping of the immense pyre with the cloth. There is nothing in\n the text to necessitate such a version, but the contrary. Compare\n \u2018Buddhist Suttas,\u2019 pp. 92, 93.\n\n [3] See the description of a funeral car and its decorations in the\n Sacred Books of the East, vol. xxviii, the L\u00ee K\u00ee, Book XIX. F\u00e2-hien\u2019s\n \u6b64\u9593, \u2018in this (country),\u2019 which I have expressed by \u2018our,\u2019 shows\n that whatever notes of this cremation he had taken at the time, the\n account in the text was composed after his return to China, and when\n he had the usages there in his mind and perhaps before his eyes. This\n disposes of all difficulty occasioned by the \u2018dragons\u2019 and \u2018fishes.\u2019\n The \u8033 at the end is merely the concluding particle.\n\n [4] The pyre served the purpose of a burial-ground or grave, and hence\n our author writes of it as such.\n\n [5] This king must have been Mah\u00e2-n\u00e2na (A.D. 410\u2013432). In the time\n of his predecessor, Upatissa (A.D. 368\u2013410), the pi\u1e6dakas were first\n translated into Singhalese. Under Mah\u00e2-n\u00e2na, Buddhaghosha wrote his\n commentaries. Both were great builders of vih\u00e2ras. See the Mah\u00e2va\u1e49\u015ba,\n pp. 247, foll.\n\n [6] See chapter xii. F\u00e2-hien had seen it at Purushapura, which Eitel\n says was \u2018the ancient capital of Gandh\u00e2ra.\u2019\n\n [7] Western Tukh\u00e2ra (\u897f\u80a2) is the same probably as the Tukh\u00e2ra\n (\u80a2) of chapter xii, a king of which is there described as trying to\n carry off the bowl from Purushapura.\n\n [8] North of the Bosteng lake at the foot of the Thien-shan range (E.\n H., p. 56).\n\n [9] See chap. xii, note 9. Instead of \u2018Anna\u2019 the Chinese recensions\n have V\u00eena; but V\u00eena or V\u00eenataka, and Ana for Sudar\u015bana are names of\n one or other of the concentric circles of rocks surrounding mount\n Meru, the fabled home of the deva guardians of the bowl.\n\n [10] That is, those whose Karma in the past should be rewarded by such\n conversion in the present.\n\n\n\n\nCHAPTER XL.\n\nAFTER TWO YEARS TAKES SHIP FOR CHINA. DISASTROUS PASSAGE TO JAVA; AND\nTHENCE TO CHINA; ARRIVES AT SHAN-TUNG; AND GOES TO NANKING. CONCLUSION\nOR L\u2019ENVOI BY ANOTHER WRITER.\n\n\nF\u00e2-hien abode in this country two years; and, in addition\n(to his acquisitions in Patna), succeeded in getting a copy\nof the Vinaya-pi\u1e6daka of the Mah\u00ee\u015b\u00e2sak\u00e2\u1e25 (school);[1] the\nD\u00eergh\u00e2gama and Samyukt\u00e2gama[2] (S\u00fbtras); and also the\nSa\u1e43yukta-sa\u00f1chaya-pi\u1e6daka;[3]\u2014all being works unknown in the land of\nHan. Having obtained these Sanskrit works, he took passage in a large\nmerchantman, on board of which there were more than 200 men, and to\nwhich was attached by a rope a smaller vessel, as a provision against\ndamage or injury to the large one from the perils of the navigation.\nWith a favourable wind, they proceeded eastwards for three days, and\nthen they encountered a great wind. The vessel sprang a leak and the\nwater came in. The merchants wished to go to the small vessel; but the\nmen on board it, fearing that too many would come, cut the connecting\nrope. The merchants were greatly alarmed, feeling their risk of\ninstant death. Afraid that the vessel would fill, they took their\nbulky goods and threw them into the water. F\u00e2-hien also took his\npitcher[4] and washing-basin, with some other articles, and cast them\ninto the sea; but fearing that the merchants would cast overboard\nhis books and images, he could only think with all his heart of\nKwan-she-yin,[5] and commit his life to (the protection of) the church\nof the land of Han,[6] (saying in effect), \u2018I have travelled far in\nsearch of our Law. Let me, by your dread and supernatural (power),\nreturn from my wanderings, and reach my resting-place!\u2019\n\nIn this way the tempest[7] continued day and night, till on the\nthirteenth day the ship was carried to the side of an island, where,\non the ebbing of the tide, the place of the leak was discovered,\nand it was stopped, on which the voyage was resumed. On the sea\n(hereabouts) there are many pirates, to meet with whom is speedy\ndeath. The great ocean spreads out, a boundless expanse. There is no\nknowing east or west; only by observing the sun, moon, and stars was\nit possible to go forward. If the weather were dark and rainy, (the\nship) went as she was carried by the wind, without any definite\ncourse. In the darkness of the night, only the great waves were to be\nseen, breaking on one another, and emitting a brightness like that of\nfire, with huge turtles and other monsters of the deep (all about).\nThe merchants were full of terror, not knowing where they were going.\nThe sea was deep and bottomless, and there was no place where they\ncould drop anchor and stop. But when the sky became clear, they could\ntell east and west, and (the ship) again went forward in the right\ndirection. If she had come on any hidden rock, there would have been\nno way of escape.\n\nAfter proceeding in this way for rather more than ninety days, they\narrived at a country called Java-dv\u00eepa, where various forms of error\nand Brahm\u00e2nism are flourishing, while Buddhism in it is not worth\nspeaking of. After staying there for five months, (F\u00e2-hien) again\nembarked in another large merchantman, which also had on board more\nthan 200 men. They carried provisions for fifty days, and commenced\nthe voyage on the sixteenth day of the fourth month.\n\nF\u00e2-hien kept his retreat on board the ship. They took a course to the\nnorth-east, intending to fetch Kwang-chow. After more than a month,\nwhen the night-drum had sounded the second watch, they encountered\na black wind and tempestuous rain, which threw the merchants and\npassengers into consternation. F\u00e2-hien again with all his heart\ndirected his thoughts to Kwan-she-yin and the monkish communities of\nthe land of Han; and, through their dread and mysterious protection,\nwas preserved to day-break. After day-break, the Brahm\u00e2ns deliberated\ntogether and said, \u2018It is having this \u015arama\u1e47a on board which has\noccasioned our misfortune and brought us this great and bitter\nsuffering. Let us land the bhikshu and place him on some island-shore.\nWe must not for the sake of one man allow ourselves to be exposed to\nsuch imminent peril.\u2019 A patron of F\u00e2-hien, however, said to them, \u2018If\nyou land the bhikshu, you must at the same time land me; and if you\ndo not, then you must kill me. If you land this \u015arama\u1e47a, when I get\nto the land of Han, I will go to the king, and inform against you.\nThe king also reveres and believes the Law of Buddha, and honours the\nbhikshus.\u2019 The merchants hereupon were perplexed, and did not dare\nimmediately to land (F\u00e2-hien).\n\nAt this time the sky continued very dark and gloomy, and the\nsailing-masters looked at one another and made mistakes. More than\nseventy days passed (from their leaving Java), and the provisions and\nwater were nearly exhausted. They used the salt-water of the sea for\ncooking, and carefully divided the (fresh) water, each man getting two\npints. Soon the whole was nearly gone, and the merchants took counsel\nand said, \u2018At the ordinary rate of sailing we ought to have reached\nKwang-chow, and now the time is passed by many days;\u2014must we not\nhave held a wrong course?\u2019 Immediately they directed the ship to the\nnorth-west, looking out for land; and after sailing day and night for\ntwelve days, they reached the shore on the south of mount L\u00e2o,[8] on\nthe borders of the prefecture of Ch\u02bdang-kwang,[8] and immediately got\ngood water and vegetables. They had passed through many perils and\nhardships, and had been in a state of anxious apprehension for many\ndays together; and now suddenly arriving at this shore, and seeing\nthose (well-known) vegetables, the lei and kwoh,[9] they knew indeed\nthat it was the land of Han. Not seeing, however, any inhabitants nor\nany traces of them, they did not know whereabouts they were. Some\nsaid that they had not yet got to Kwang-chow, and others that they had\npassed it. Unable to come to a definite conclusion, (some of them) got\ninto a small boat and entered a creek, to look for some one of whom\nthey might ask what the place was. They found two hunters, whom\nthey brought back with them, and then called on F\u00e2-hien to act as\ninterpreter and question them. F\u00e2-hien first spoke assuringly to\nthem, and then slowly and distinctly asked them, \u2018Who are you?\u2019 They\nreplied, \u2018We are disciples of Buddha?\u2019 He then asked, \u2018What are you\nlooking for among these hills?\u2019 They began to lie,[10] and said,\n\u2018To-morrow is the fifteenth day of the seventh month. We wanted to\nget some peaches to present[11] to Buddha.\u2019 He asked further, \u2018What\ncountry is this?\u2019 They replied, \u2018This is the border of the prefecture\nof Ch\u02bdang-kwang, a part of Ts\u02bding-chow under the (ruling) House of\nTsin.\u2019 When they heard this, the merchants were glad, immediately\nasked for (a portion of) their money and goods, and sent men to\nCh\u02bdang-kwang city.\n\nThe prefect Le E was a reverent believer in the Law of Buddha. When\nhe heard that a \u015arama\u1e47a had arrived in a ship across the sea, bringing\nwith him books and images, he immediately came to the seashore with an\nescort to meet (the traveller), and receive the books and images, and\ntook them back with him to the seat of his government. On this the\nmerchants went back in the direction of Yang-chow;[12] (but) when\n(F\u00e2-hien) arrived at Ts\u02bding-chow, (the prefect there)[13] begged\nhim (to remain with him) for a winter and a summer. After the summer\nretreat was ended, F\u00e2-hien, having been separated for a long time\nfrom his (fellow-)masters, wished to hurry to Ch\u02bdang-gan; but as the\nbusiness which he had in hand was important, he went south to the\nCapital;[14] and at an interview with the masters (there) exhibited\nthe S\u00fbtras and the collection of the Vinaya (which he had procured).\n\nAfter F\u00e2-hien set out from Ch\u02bdang-gan, it took him six years to reach\nCentral India;[15] stoppages there extended over (other) six years;\nand on his return it took him three years to reach Ts\u02bding-chow. The\ncountries through which he passed were a few under thirty. From\nthe sandy desert westwards on to India, the beauty of the dignified\ndemeanour of the monkhood and of the transforming influence of the Law\nwas beyond the power of language fully to describe; and reflecting how\nour masters had not heard any complete account of them, he therefore\n(went on) without regarding his own poor life, or (the dangers to be\nencountered) on the sea upon his return, thus incurring hardships and\ndifficulties in a double form. He was fortunate enough, through\nthe dread power of the three Honoured Ones,[15] to receive help and\nprotection in his perils; and therefore he wrote out an account of his\nexperiences, that worthy readers might share with him in what he had\nheard and said.[15]\n\nIt was in the year Keah-yin,[16] the twelfth year of the period E-he\nof the (Eastern) Tsin dynasty, the year-star being in Virgo-Libra,\nin the summer, at the close of the period of retreat, that I met the\ndevotee F\u00e2-hien. On his arrival I lodged him with myself in the winter\nstudy,[17] and there, in our meetings for conversation, I asked him\nagain and again about his travels. The man was modest and complaisant,\nand answered readily according to the truth. I thereupon advised him\nto enter into details where he had at first only given a summary, and\nhe proceeded to relate all things in order from the beginning to the\nend. He said himself, \u2018When I look back on what I have gone through,\nmy heart is involuntarily moved, and the perspiration flows forth.\nThat I encountered danger and trod the most perilous places, without\nthinking of or sparing myself, was because I had a definite aim,\nand thought of nothing but to do my best in my simplicity and\nstraightforwardness. Thus it was that I exposed my life where death\nseemed inevitable, if I might accomplish but a ten-thousandth part of\nwhat I hoped.\u2019 These words affected me in turn, and I thought:\u2014\u2018This\nman is one of those who have seldom been seen from ancient times to\nthe present. Since the Great Doctrine flowed on to the East there has\nbeen no one to be compared with Hien in his forgetfulness of self and\nsearch for the Law. Henceforth I know that the influence of sincerity\nfinds no obstacle, however great, which it does not overcome, and\nthat force of will does not fail to accomplish whatever service it\nundertakes. Does not the accomplishing of such service arise from\nforgetting (and disregarding) what is (generally) considered as\nimportant, and attaching importance to what is (generally) forgotten?\u2019\n\n NOTES\n\n [1] No. 1122 in Nanjio\u2019s Catalogue, translated into Chinese by\n Buddhajiva and a Chinese \u015arama\u1e47a about A.D. 425. Mah\u00ee\u015b\u00e2sak\u00e2\u1e25 means\n \u2018the school of the transformed earth,\u2019 or \u2018the sphere within which the\n Law of Buddha is influential.\u2019 The school is one of the subdivisions\n of the Sarv\u00e2stiv\u00e2d\u00e2\u1e25.\n\n [2] Nanjio\u2019s 545 and 504. The \u00c2gamas are S\u00fbtras of the h\u00eenay\u00e2na,\n divided, according to Eitel, pp. 4, 5, into four classes, the first or\n D\u00eergh\u00e2gamas (long \u00c2gamas) being treatises on right conduct, while the\n third class contains the Samyukt\u00e2gamas (mixed \u00c2gamas).\n\n [3] Meaning \u2018Miscellaneous Collections;\u2019 a sort of fourth Pi\u1e6daka. See\n Nanjio\u2019s fourth division of the Canon, containing Indian and Chinese\n miscellaneous works. But Dr. Davids says that no work of this name is\n known either in Sanskrit or P\u00e2li literature.\n\n [4] We have in the text a phonetisation of the Sanskrit Ku\u1e47\u1e0dik\u00e2, which\n is explained in Eitel by the two characters that follow, as = \u2018washing\n basin,\u2019 but two things evidently are intended.\n\n [5] See chap. xvi, note 25.\n\n [6] At his novitiate F\u00e2-hien had sought the refuge of the \u2018three\n Precious Ones\u2019 (the three Refuges [\u4e09\u6b78] of last chapter), of which\n the congregation or body of the monks was one; and here his thoughts\n turn naturally to the branch of it in China. His words in his heart\n were not exactly words of prayer, but very nearly so.\n\n [7] In the text \u5927\u98a8, t\u00e2-fung, \u2018the great wind,\u2019 = the typhoon.\n\n [8] They had got to the south of the Shan-tung promontory, and the\n foot of mount L\u00e2o, which still rises under the same name on the\n extreme south of the peninsula, east from Ke\u00e2o Chow, and having the\n district of Tsieh-mih on the east of it. All the country there is\n included in the present Phing-too Chow of the department L\u00e2e-chow. The\n name Phing-too dates from the Han dynasty, but under the dynasty\n of the After Ch\u02bde (\u5f8c\u9f4a), (A.D. 479\u2013501), it was changed into\n Ch\u02bdang-kwang. F\u00e2-hien may have lived, and composed the narrative\n of his travels, after the change of name was adopted. See the\n Topographical Tables of the different Dynasties (\u6b77\u4ee3\u6cbf\u9769\u8868),\n published in 1815.\n\n [9] What these vegetables exactly were it is difficult to say; and\n there are different readings of the characters for them. Williams\u2019\n Dictionary, under kwoh, brings the two names together in a phrase, but\n the rendering of it is simply \u2018a soup of simples.\u2019 For two or three\n columns here, however, the text appears to me confused and imperfect.\n\n [10] I suppose these men were really hunters; and, when brought before\n F\u00e2-hien, because he was a \u015arama\u1e47a, they thought they would please him\n by saying they were disciples of Buddha. But what had disciples of\n Buddha to do with hunting and taking life? They were caught in their\n own trap, and said they were looking for peaches.\n\n [11] The Chinese character here has occurred twice before, but in a\n different meaning and connexion. R\u00e9musat, Beal, and Giles take it as\n equivalent to \u2018to sacrifice.\u2019 But his followers do not \u2018sacrifice\u2019\n to Buddha. That is a priestly term, and should not be employed of\n anything done at Buddhistic services.\n\n [12] Probably the present department of Yang-chow in Keang-soo; but\n as I have said in a previous note, the narrative does not go on so\n clearly as it generally does.\n\n [13] Was, or could, this prefect be Le E?\n\n [14] Probably not Ch\u02bdang-gan, but Nanking, which was the capital of\n the Eastern Tsin dynasty under another name.\n\n [15] The whole of this paragraph is probably F\u00e2-hien\u2019s own conclusion\n of his narrative. The second half of the second sentence, both in\n sentiment and style in the Chinese text, seems to necessitate our\n ascribing it to him, writing on the impulse of his own thoughts, in\n the same indirect form which he adopted for his whole narrative. There\n are, however, two peculiar phraseologies in it which might suggest\n the work of another hand. For the name India, where the first[15]\n is placed, a character is employed which is similarly applied nowhere\n else; and again, \u2018the three Honoured Ones,\u2019 at which the second[15]\n is placed, must be the same as \u2018the three Precious Ones,\u2019 which we\n have met with so often; unless we suppose that \u4e09\u5c0a is printed in\n all the revisions for \u4e16\u5c0a \u2018the World-honoured one,\u2019 which\n has often occurred. On the whole, while I accept this paragraph as\n F\u00e2-hien\u2019s own, I do it with some hesitation. That the following and\n concluding paragraph is from another hand, there can be no doubt.\n And it is as different as possible in style from the simple and\n straightforward narrative of F\u00e2-hien.\n\n [16] There is an error of date here, for which it is difficult to\n account. The year Keah-yin was A.D. 414; but that was the tenth year\n of the period E-he, and not the twelfth, the cyclical designation of\n which was Ping-shin. According to the preceding paragraph, F\u00e2-hien\u2019s\n travels had occupied him fifteen years, so that counting from A.D.\n 399, the year Ke-hae, as that in which he set out, the year of his\n getting to Ts\u02bding-chow would have been Kwei-chow, the ninth year of\n the period E-he; and we might join on \u2018This year Keah-yin\u2019 to that\n paragraph, as the date at which the narrative was written out for\n the bamboo-tablets and the silk, and then begins the Envoy, \u2018In the\n twelfth year of E-he.\u2019 This would remove the error as it stands at\n present, but unfortunately there is a particle at the end of the\n second date (\u77e3), which seems to tie the twelfth year of E-he to\n Keah-yin, as another designation of it. The \u2018year-star\u2019 is the planet\n Jupiter, the revolution of which, in twelve years, constitutes\n \u2018a great year.\u2019 Whether it would be possible to fix exactly by\n mathematical calculation in what year Jupiter was in the Chinese\n zodiacal sign embracing part of both Virgo and Scorpio, and thereby\n help to solve the difficulty of the passage, I do not know, and in the\n meantime must leave that difficulty as I have found it.\n\n [17] We do not know who the writer of the Envoy was. \u2018The winter study\n or library\u2019 would be the name of the apartment in his monastery or\n house, where he sat and talked with F\u00e2-hien.\n\n\n\n\nINDEX.\n\n\n\u00c2-e (Asita, \u1e5bishi), page 65.\n\n\u00c2-le, 54.\n\nAbhayagiri monastery, 102, 105, 106, 107. Hall of Buddha in, and\nstatue of jade, 102, 103.\n\nAbhidharma, 10 et al.\n\nAj\u00e2ta\u015batru (king), 76, 81, 82, 85.\n\nAlms-bowl of Buddha, 34, 35, 109, 110.\n\n\u00c2mbap\u00e2l\u00ee, 72.\n\nAn\u00e2g\u00e2min, 57, 86.\n\n\u00c2nanda, 33, 44, 45, 72, 74, 83; death of, in Sam\u00e2dhi, 75\u201377.\n\nA\u1e45gulim\u00e2lya, 56.\n\nAnna (mount), 109.\n\nAnuruddha, 48.\n\nArhan, the, or Arhat (in Chinese Lo-han), 24, 40, 57, 71, 75, 86.\nCremation of an Arhat, 107, 108.\n\n\u00c2rya, 57.\n\nAsa\u1e45khyeya-kalpa, 105.\n\nA\u015boka, 31, 50; his spirit-built palace, and halls, 77; his brother,\n77; his great tope and inscription, 80; his vih\u00e2ra and pillar. 50,\n51\uff1b his city and pillar of Ne-le, 80; wished to build 84,000 topes,\n69; legend of his naraka, 90\u201392.\n\nBhikshu, 13, 29, 75, 83, 86, 91, 92, 113. Suicide of, 86. Bhikshu\u1e47\u00ee,\n45.\n\nBimbis\u00e2ra (king), 81, 82.\n\nBo tree, the, in Ceylon, 103, 104. In Gay\u00e2, 88. Both are called in\nmistake by F\u00e2-hien the patra tree.\n\nBodhisattva, 19. Legends of Buddha, when Bodhisattva, 30, 31, 32,\n38, 73, 74, 75. Maitreya Bodhisattva, 25.\n\nBooks of Discipline, the. See Vinaya.\n\nBrahm\u00e2 (king), the first person of the Brahm\u00e2nical Trimurti, 49, 89.\n\nBrahm\u00e2ns, 47, 55, 60, 61. The Brahm\u00e2n R\u00e2dha-s\u00e2mi, 78.\n\nBuddha, incarnation of the, 65\uff1b incidents of his early life, 65, 66\uff1b\nwhere he renounced the world, 70\uff1b where he died, 70; where he endured\nausterities, 87\uff1b legends of that time, 87, 88. His attainment of the\nBuddhaship, 89\uff1b first labours afterwards, 89. In Ceylon, 101; his\nwonderful stride and footprint, 102. Buddha\u2019s preaching, 54, 66.\n\nBuddhism, F\u00e2-hien\u2019s name for, 30.\n\nBuddhists, different estimates of the number of, 5\u20138.\n\nCentral India, or the Middle Kingdom, 28. Condition and customs of,\n42, 43.\n\nChakravartti king, 49, 90.\n\nChamp\u00e2, 100. Topes and monasteries in, 100.\n\nCha\u00f1chamana, 60.\n\nCha\u1e47\u1e0daka, 70.\n\nCha\u1e47\u1e0d\u00e2las, 43.\n\nCh\u02bdang-gan, 9, 10, 115.\n\nChang K\u02bdeen, 27.\n\nChang-yih, 11.\n\nCharcoal tope, the, 70.\n\nChe-yen (pilgrim), 11, 15.\n\nChina, or the land of Han, 13, 24, 58, 100, 109, 113.\n\nCouncil in \u015aratapar\u1e47a cavern, 85; of Vai\u015b\u00e2l\u00ee, 75.\n\nDakshi\u1e47a, 96\u201398.\n\nD\u00e2na and d\u00e2napati, 11, 52.\n\nDanta-k\u00e2sh\u1e6dha, legend of Buddha\u2019s, 54, 55.\n\nDesert of Gobi, 12.\n\nDeva, or Brahm\u00e2nic god, 19, 50, 79.\n\nDevadatta, 60, 86\uff1b followers of, 62.\n\nDev\u00e2laya, \u2018The Shadow Covered,\u2019 60, 61.\n\nDevaloka, 25.\n\nDharma, the Law, one of the constituents of Buddhism, 28 et al.\n\nDharma-gupta, 106, 107.\n\nD\u00eep\u00e2\u1e45kara Buddha, 38.\n\nDiscourse or sermon of a devotee in Ceylon, 110.\n\nDragons or n\u00e2gas, 29, 67, 101; the dragon of the R\u00e2ma tope, 69; the\nwhite-eared dragon, 52; El\u00e2pattra, 96.\n\nE-he (period), 116.\n\nEndowments of the monkish communities, and offerings to them, 22,\n23, 43, 44, 108, 109.\n\nF\u00e2-hien. His surname, and notices of his early life, 1, 2; lived to\nthe age of eighty-eight, 2, 3. Genuineness of his narrative, 3, 4.\nDifferent recensions of it, and especially the Corean text appended\nto this volume, 4. Stages of his travels:\u2014Ch\u02bdang-gan, 10; Lung, 10;\nkingdom of K\u02bdeen-kwei, 10; that of Now-t\u02bdan, 10; Chang-yih, 11\uff1b\nT\u02bdun-hwang, 11\uff1b desert of Gobi, 12\uff1b Shen-shen, 12\uff1b Woo-e, r4\uff1b\nYu-teen, 16; Tsze-hoh, 21; Yu-hwuy, 21; K\u02bdeeh-ch\u02bd\u00e2, 22; T\u02bdo-leih, 24\uff1b\ncrosses the Indus, 26\uff1b Woo-chang, or Udy\u00e2na, 28\uff1b Soo-ho-to, or\nSwastene, 29\uff1b Gandh\u00e2ra, 31\uff1b Taksha\u015bil\u00e2, 32\uff1b Purushapura, or Pesh\u00e2war,\n33\uff1b He-lo, or Hidda, in Nag\u00e2ra, 36\uff1b Nag\u00e2ra, 38\u201340; Little Snowy\nmountains, 40; Lo-e, 41\uff1b Poh-n\u00e2, 41; recrosses the Indus, 41;\nPe-t\u02bdoo, or Bhida, 41\uff1b Mathur\u00e2, or Muttra, 42; Sarik\u00e2\u015bya, 47;\nKany\u00e2kubja, or Canouge, 53; \u00c2-le, 54; Sh\u00e2-che, 54\uff1b \u015ar\u00e2vast\u00ee in\nKo\u015bala, 55\uff1b Too-wei, 63\uff1b Na-pei-ke\u00e2, 64; Kapilavastu, 64; R\u00e2ma, 68;\nKu\u015banagara, 70\uff1b Vai\u015b\u00e2l\u00ee, 72\uff1b confluence of the five rivers, 75;\nP\u00e2\u1e6daliputtra, or Patna, 77; R\u00e2jag\u1e5biha, 80; N\u00e2la, 81\uff1b New R\u00e2jag\u1e5biha,\n81; G\u1e5bidhra-k\u00fb\u1e6da hill, 83\uff1b \u015aratapar\u1e47a cave, 85; Gay\u00e2, 87; mount\nGurupada, 92; V\u00e2r\u00e2\u1e47as\u00ee, or Ben\u00e2res, 93\uff1b K\u00e2\u015b\u00ee, 94\uff1b Kau\u015b\u00e2mb\u00ee, 96;\nPatna, 98; Champ\u00e2, 100; T\u00e2malipt\u00ee, 100; Singhala, or Ceylon, 101\uff1b\nJava, 113; Shan-tung, in China, 114\uff1b the Capital, 115.\n\nFirst image made of Buddha, 57.\n\nFoo Kung-sun, 15.\n\nFour great topes in North India, 32; in Central India, 90.\n\nFour places of regular occurrence in the history of all Buddhas, 68.\n\nFour spiritual truths, and four classes of disciples, 57.\n\nGandh\u00e2ra, 31, 33, 109.\n\nGanges, 54, 93, 100.\n\nGay\u00e2, 87\u201390.\n\nGomati monastery, 17.\n\nGo\u015b\u00eersha Chandana wood, 39, 57.\n\nG\u1e5bidhra-k\u00fbta hill, 80, 82. Legends connected with, 83. F\u00e2-hien\nspends a night on, 83.\n\nGrove of the Getting of Eyes, 58, 59.\n\nGurupada (mount), 92.\n\nHabits of the Khoteners, 16, r7.\n\nHall of Buddha, 20, 102.\n\nHan, the land of. See China.\n\nHe-lo, 36.\n\nH\u00eenay\u00e2na, 14, 15, 23, 41, et al.\n\nHo-shang, name of, 58.\n\nHw\u0103ng-che (period), 9.\n\nHwuy-keen (pilgrim), 11, 15.\n\nHwuy-king (pilgrim), 9, 18, 22, 29, 36. Death of, 40, 41.\n\nHwuy-tah (pilgrim), 18, 29, 36.\n\nHwuy-wei (pilgrim), 10, 15.\n\nHwuy-ying (pilgrim), 10. Death of, 36.\n\nIndia, 10, 14. (North), 24, 28, 29. (Central), 28, 42. (South), 47.\n\nIndus, the, 26. Crossing it, 26; recrossing it, 41.\n\nJambudv\u00eepa, 34, 48, 80.\n\nJ\u00e2taka stories, 30, 31, 32, 73, 74, et al.\n\nJetavana vih\u00e2ra, 56\uff1b burning of the, 57. Sympathy of the monks at,\nwith the pilgrims, 58. Park of the, 59.\n\nJ\u00eevaka, 82.\n\nKanishka (king), 33\uff1b and his tope, 34.\n\nKany\u00e2kubja, or Canouge, 53, 54.\n\nKan Ying, 27.\n\nK\u00e2o-ch\u02bdang, 15.\n\nKapilavastu, 64\u201368.\n\nKara\u1e47\u1e0da Bamboo garden (Kara\u1e47\u1e0da Ve\u1e47uvana), 84.\n\nK\u00e2\u015b\u00ee, 94.\n\nKa\u015byapa brothers and their disciples, 89.\n\nKa\u015byapa Buddha\u2019s entire skeleton, 93.\n\nKau\u1e0d\u1e25inya and his companions, 94, 95.\n\nKau\u015b\u00e2mb\u00ee, 96.\n\nKeah-yin (year), 116.\n\nK\u02bdeeh-ch\u02bd\u00e2, 18, 22.\n\nK\u02bdeen-kwei, 10.\n\nKe-h\u00e2e (year), 9.\n\nKharachar, 109.\n\nKhoten, 16\u201320, 109.\n\nKing Prasenajit, 55.\n\nKing\u2019s New monastery, 19.\n\nKophene, 21.\n\nKo\u015bala, 55.\n\nKwang-chow, 114.\n\nKwan-she-yin, 46, 112, 113.\n\nLe E (prefect), 115.\n\nLe H\u00e2o, 12.\n\nLegends of Buddha in North India, 29, 30, 39; as Bodhisattva, 31. Of\nhis danta-k\u00e2sh\u1e6dha, 54, 55.\n\nLegends of Taksha\u015bil\u00e2, 32.\n\nLegends of topes and monastery, 53, 73.\n\nLichchhavis, 71, 72, 76.\n\nLittle Snowy mountains, 40.\n\nLo-e, 41.\n\nLumbin\u00ee (garden), 67. Birth of Buddha in, 67.\n\nLung, 10.\n\nMadhyamay\u00e2na, 14.\n\nMah\u00e2ka\u015byapa, 45, 85.\n\nMah\u00e2-maudgaly\u00e2yana (Mugalan), 44, 48, 82.\n\nMah\u00e2-praj\u00e2pat\u00ee, 55, 66.\n\nMah\u00e2y\u00e2na, 14, 16, 21, 41, et al.\n\nMaitreya Bodhisattva, 25; statue of, 25, 28, 109.\n\nMa\u00f1ju\u015br\u00ee, 46, 79 (a Brahm\u00e2n).\n\nM\u00e2ra, king, 74\uff1b Pi\u015buna, 83\uff1b 88.\n\nMathur\u00e2, or Muttra, 42.\n\nMerchants (five hundred), 89.\n\nMonasteries, or Sa\u1e45gh\u00e2r\u00e2mas, 17, 28, et al.\n\nMonastery (Gomati), 17.\n\nMonastery of the Great Heap, 52.\n\nMonastery (Pigeon), 96\u201398.\n\nMonkish customs, 44\u201347.\n\nMonkish food out of the ordinary hours, 44.\n\nMonks (4000 in Shen-shen), 13\uff1b (4000 in Woo-e), 15\uff1b (several myriads\nin Khoten), 15. Influence of the, 42. Quinquennial assembly of, 22, 23.\n\nMother of Buddha (Mah\u00e2-m\u00e2y\u00e2), 48, 56, 65.\n\nMuchilinda (dragon), 89.\n\nNag\u00e2ra, 29, 36.\n\nN\u00e2la, 81.\n\nNanda, 65.\n\nNaraka, 90.\n\nNe-le city and pillar, 80.\n\nNew R\u00e2jag\u1e5biha, 81.\n\nNinety-six sorts of erroneous views, 62.\n\nNirgrantha, the, 82.\n\nNirv\u00e2\u1e47a, 14, 27, 33, et al.\n\nNow-t\u02bdan, 10.\n\nOnion mountains, 20, 21, 23, 24.\n\nP\u00e2o-yun (pilgrim), 11, 15, 36.\n\nP\u00e2ramit\u00e2s, the, 46\uff1b Praj\u00f1\u00e2-p\u00e2ramit\u00e2, 46.\n\nPari-nirv\u00e2na, 33, 57, 73.\n\nPark of \u2018The \u1e5bishi\u2019s Deer-wild,\u2019 94.\n\nP\u00e2\u1e6daliputtra, or Patna, 77; monasteries of, 78, 79; hospitals and\ndispensaries of, 79, 97\u201399. Manuscripts copied there, 98\u201399\uff1b the\nMah\u00e2s\u00e2\u1e45ghika rules, Sarv\u00e2stiv\u00e2d\u00e2\u1e25 rules,\nSa\u1e43yukt\u00e2bhidharmah\u1e5bidaya-(\u015b\u00e2stra), S\u00fbtra of 2500 g\u00e2thas, the\nParinirv\u00e2\u1e47a-vaipulya S\u00fbtra, Mah\u00e2s\u00e2\u1e45-ghik\u00e2\u1e25 Abhidharma, 99.\n\nPe-t\u02bdoo, or Bhida, 41.\n\nP\u02bding (king of Chow dynasty), 27.\n\nPlain (Central and South India), 47.\n\nPoh-n\u00e2, 41.\n\nPoonah, or Jumna river, 42.\n\nPrasenajit. See King\n\nPratyeka Buddhas, 40, 53, 74.\n\nProcession of images at Khoten, 16\u201319; at Patna, 79; in Ceylon, 106,\n107.\n\nPurushapura, or Pesh\u00e2war, 33.\n\nQuinquennial assembly of monks, 22.\n\nR\u00e2hula, 46.\n\nR\u00e2jag\u1e5biha (new and old) legends and incidents, 80\u201386.\n\nR\u00e2ma and its tope, 68, 69.\n\nRelics of Buddha:\u2014spittoon, 23\uff1b alms-bowl, 23, 34, 35, 89, 109;\ntooth, 23, 105, 107\uff1b skull-bone, 36, 37\uff1b pewter staff, 39; Sa\u1e45gh\u00e2li,\nor Sa\u1e45gh\u00e2\u1e6di, 39; hair and nails, 39 et al.; shadow, 39, 88.\n\nRetreat (the summer), 10, 11, 22, 29, 113, 117, et al.\n\n\u015aakra, 30, 34, 49, 50, 60, 80, 81.\n\nS\u00e2ma, 106.\n\nSam\u00e2dhi, 76.\n\nSa\u1e45gh\u00e2li. See Relics.\n\nS\u0103ng-king (pilgrim), 11, 36.\n\nS\u0103ng-sh\u00e2o (pilgrim), 11, 21.\n\nSa\u1e45k\u00e2\u015bya, 47.\n\n\u015a\u00e2riputtra, 44, 81, 82.\n\nSh\u00e2-che, 54.\n\nShadow of Buddha. See Relics.\n\nShay-e, 63.\n\nShen-shen, 12.\n\nShiksh\u00e2pada, or ten commandments, 46.\n\nSinghala, or Ceylon, 100\u2013111. Manuscripts obtained in, 111.\n\n\u015ama\u015b\u00e2nam, 84.\n\nSnow mountains, 24.\n\nSoo-ho-to (Swastene), 29, 30.\n\n\u015arama\u1e47a (\u015araman, Sh\u00e2-m\u0103n), 14 et al.\n\n\u015ar\u00e2ma\u1e47era, 45, 69, 70.\n\n\u015aratapar\u1e47a cave, or cave of the First Council, 84, 85.\n\n\u015ar\u00e2vast\u00ee, 55, 56. Topes and legends of, 56\u201361.\n\n\u015arot\u00e2pannas, 67, 86.\n\nSubhadra, 71.\n\nSud\u00e2na, 106.\n\nSudatta, 56.\n\n\u015auddhodana, 64.\n\nSympathy of Indian monks with pilgrims, 41.\n\nTaksha\u015bil\u00e2, 32.\n\nTam\u00e2lipt\u00ee, 100.\n\nT\u00e2o-ching (pilgrim), 9, 18, 29, 36, 99.\n\nTath\u00e2gata, 63.\n\nThree Buddhas anterior to \u015a\u00e2kyamuni, 63, 64.\n\nT\u02bdo-leih, or Darada, 24.\n\nTopes, 17, 40, 53, et al. Buddha himself assisted in building a\nmodel tope, 39. 40.\n\nTrayastri\u1e43\u015bas heaven, legend of Buddha\u2019s ascent to and descent from,\n48, 49.\n\nTreasuries of the monasteries in Ceylon, 103; rule regarding, 104.\n\nTripi\u1e6daka, 10.\n\nTr\u00eeshara\u1e47a, 46.\n\nTs\u02bdin, 15, 23.\n\nTs\u02bding-chow, 115.\n\nTsze-hoh, 21.\n\nT\u02bdun-hwang, 11, 12.\n\nTushita heaven, 25.\n\nUp\u00e2li, 66.\n\nUpasena, 82.\n\nUtpala bhikshu\u1e47\u00ee, 49.\n\nVai\u015bakha (mother), 59.\n\nVai\u015b\u00e2l\u00ee, 72.\n\nVai\u015byas, chiefs of, 38, 47.\n\nVanity of life and of the body, 54, 91.\n\nV\u00e2r\u00e2\u1e47as\u00ee, or Ben\u00e2res, 94.\n\nVih\u00e2ra, 36, 37, et al. King\u2019s grant of a new vih\u00e2ra to monks in\nCeylon, 108.\n\nVimoksha tope, 38.\n\nVinaya, or Books of Discipline, 9, 10, 98, et al.\n\nVir\u00fbdhaha (Vaid\u00fbrya), king, 63, 67.\n\nWhen the law of Buddha first went to the East, 27, 28.\n\nWoo-chang, or Udy\u00e2na, 28, 29.\n\nWoo-e, 14.\n\nYang-chow, 115.\n\nYang-low, 10.\n\nYu-hwuy, 21.\n\nYu-teen, or Khoten, 16.\n\n\n\n\n\u9ad8\u9e97\u56ef\u5927\u85cf\u90fd\u76e3\u96d5\u9020\n\n\u7d17\u9580\u6cd5\u986f\u81ea\u8a18\u904a\u5929\u7afa\u4e8b\n\n\u65e5\u672c\u5b89\u6c38\u5df1\u4ea5\u7d17\u9580\u7384\u97fb\u91cd\u942b\n\n\u897f\u66c6\u4e00\u5343\u516b\u767e\u516b\u5341\u4e94\u5e74\n\n\u82f1\u570b\u725b\u6d25\u5927\u5b78\u6821\u5370\u66f8\u5c40\u520a\u8457\n\n\n\u9ad8[1]\u50e7[1]\u6cd5\u986f\u50b3\n\n\u6771\u664b\u6c99\u9580\u91cb[2]\u6cd5\u986f\u81ea\u8a18\u904a\u5929\u7afa\u4e8b\n\n [1] S, M omit.\n [2] S, M omit.\n\n\n\n\n\u4e00\u7ae0\n\n\n\u6cd5\u986f\u6614\u5728\u9577\u5b89\uff0c\u6168\u5f8b\u85cf\u6b98\u7f3a\uff0c\u65bc\u662f\u9042\u4ee5\u5f18\u59cb\u4e8c\u5e74\uff0c\u6b72\u5728\u5df1\u4ea5\uff0c\u8207\u6167\u666f\uff0c\u9053\u6574\uff0c\u6167\u61c9\uff0c\u6167\u5d6c\u7b49\uff0c\n\u540c\u5951\u81f3\u5929\u7afa\uff0c\u5c0b\u6c42\u6212\u5f8b\u3002\u521d\u767c\u8de1\u9577\u5b89\uff0c\u5ea6\u96b4\uff0c\u81f3\u4e7e\u6b78\u570b\uff0c\u590f\u5750\u3002\u590f\u5750\u8a16\uff0c\u524d[1]\u81f3\u8925[2]\u6a80\u570b\uff0c\n\u5ea6\u990a\u6a13\u5c71\uff0c\u81f3\u5f35\u6396\u93ae\uff0c\u5f35\u6396\u5927\u4e82\uff0c\u9053\u8def\u4e0d\u901a\uff0c\u5f35\u6396\u738b\u6147\u61c3\uff0c\u9042\u7571\u7232\ua704\u4f5c\u6a80\u8d8a\u3002\u65bc\u662f\u8207\u667a\u56b4\uff0c\u6167\u7c21\uff0c\n\u50e7\u7d39\uff0c\u5bf6\u96f2\uff0c\u50e7\u666f\u7b49\u76f8\u9047\uff0c\u6b23\u65bc\u540c\u5fd7\uff0c\u4fbf\u5171\u590f\u5750\u3002\u590f\u5750\u8a16\uff0c\u5fa9\ua704\u9032\u5230\u71c9\u714c\uff0c\u6709\u585e\u6771\u897f\u53ef\u516b\u5341\u91cc\uff0c\n\u5357\u5317\u56db\u5341\u91cc\uff0c\u5171\u505c\u4e00\u6708\u9918\u65e5\uff0c\u6cd5\u986f\u7b49\u4e94\u4eba\u96a8\u4f7f\u5148\u767c\uff0c\u5fa9\ua704\u8207\u5bf6\u96f2\u7b49\u5225\uff0c\u71c9\u714c\u592a\u5b88\u674e\u6d69\u4f9b\u7d66\u5ea6\n\u6c99\u6cb3\uff0c\u6c99\u6cb3\u4e2d\uff0c\u591a\u6709\u60e1\u9b3c\u71b1\u98a8\uff0c\u9047\u5247\u7686\u6b7b\uff0c\u7121\u4e00\u5168\u8005\uff0c\u4e0a\u7121\u98db\u9ce5\uff0c\u4e0b\u7121\u8d70\u7378\uff0c\u904d\u671b\u6975\u76ee\uff0c\u6b32\u6c42\n\u5ea6\u8655\uff0c\u5247\u83ab\u77e5\u6240\u64ec\uff0c\u552f\u4ee5\u6b7b\u4eba\u67af\u9aa8\u7232\u6a19\u5e5f\u8033\u3002\n\n [1] After \u524d, S, M insert \u884c.\n [2] S, M \u8028.\n\n\n\n\n\u4e8c\u7ae0\n\n\n\u884c\u5341\u4e03\u65e5\uff0c\u8a08\u53ef\u5343\u4e94\u767e\u91cc\uff0c\u5f97\u81f3\u912f[1]\u912f[1]\u570b\uff0c\u5176\u5730\u5d0e\u5d87\u8584\u7620\uff0c\u4fd7\u4eba\u8863\u670d\u7c97\uff0c\u8207\u6f22\u5730\u540c\uff0c\u4f46\u4ee5\n\u6c08\u8910\u7232\u7570\u3002\u5176\u570b\u738b\u5949\u6cd5\uff0c\u53ef\u6709\u56db\u5343\u9918\u50e7\uff0c\u6089\u5c0f\u4e58\u5b78\uff0c\u8af8\u570b\u4fd7\u4eba\uff0c\u53ca\u6c99\u9580\uff0c\u76e1\u884c\u5929\u7afa\u6cd5\uff0c\u4f46\u6709\u7cbe\n\u9ea4[2]\u3002\u5f9e\u6b64\u897f\u884c\uff0c\u6240\u7d93\u8af8\u570b\uff0c\u985e\u7686\u5982\u662f\uff0c\u552f\u570b\u570b\u80e1\u8a9e\u4e0d\u540c\uff0c\u7136\u51fa\u5bb6\u4eba\uff0c\u7686\u7fd2\u5929\u7afa\u66f8\uff0c\u5929\u7afa\u8a9e\u3002\n\u4f4f\u6b64\u4e00\u6708\u65e5\uff0c\u5fa9\ua704\u897f\u5317\u884c\u5341\u4e94\u65e5\uff0c\u5230\u70cf[3]\u5937\u570b[4]\uff0c\u50e7\u4ea6\u6709\u56db\u5343\u9918\u4eba\uff0c\u7686\u5c0f\u4e58\u5b78\uff0c\u6cd5\u5247\u9f4a\u6574\uff0c\n\u79e6\u571f\u6c99\u9580\u81f3\u5f7c\uff0c\u90fd\u4e0d\u8c6b\u5176\u50e7\u4f8b\u4e5f[5]\u3002\u6cd5\u986f\u5f97\u7b26\u884c\u7576[6]\u516c\u5b6b\u7d93\u7406\uff0c\u4f4f\u4e8c\u6708\u9918\u65e5\uff0c\u65bc\u662f\u9084\u8207\n\u5bf6\u96f2\u7b49\u5171\u5408[7]\uff0c\u70cf\u5937\u570b\u4eba\u4e0d\u4fee\u79ae\u5100\uff0c\u9047\u5ba2\u751a\u8584\uff0c\u667a\u56b4\uff0c\u6167\u7c21\uff0c\u6167\u5d6c\uff0c\u9042\u8fd4\u5411\u9ad8\u660c\uff0c\u6b32\u6c42\u884c\u8cc7\uff0c\n\u6cd5\u986f\u7b49\u8499\u7b26\u516c\u5b6b\u4f9b\u7d66\uff0c\u9042\u5f97\u76f4\u9032\u897f\u5357\u884c\uff0c\u8def\u4e2d\u7121\u5c45\u6c11\uff0c\u6d89\u884c\u8271\u96e3\uff0c\u6240\u7d93\u4e4b\u82e6\uff0c\u4eba\u7406\u83ab\u6bd4\uff0c\u5728\u9053\n\u4e00\u6708\u4e94\u65e5\uff0c\u5f97\u5230\u4e8e\u95d0\u3002\n\n [1] M \u5584.\n [2] S \u9e84.\n [3] S, M \ud840\udf35.\n [4] After \u570b, S, M repeat \ud840\udf35\u5937\u570b.\n [5] S, M omit.\n [6] S, M \u5802.\n [7] S, M \u7232.\n\n\n\n\n\u4e09\u7ae0\n\n\n\u5176\u570b\u8c4a\u6a02\uff0c\u4eba\u6c11\u6bb7\u76db\uff0c\u76e1\u7686\u5949\u6cd5\uff0c\u4ee5\u6cd5\u6a02\u76f8\u5a1b\uff0c\u8846\u50e7\u4e43\u6578\u842c\u4eba\uff0c\u591a\u5927\u4e58\u5b78\uff0c\u7686\u6709\u8846\u98df\u3002\u5f7c\u570b\n\u4eba\u6c11\u661f\u5c45\uff0c\u5bb6\u5bb6\u9580\u524d\uff0c\u7686\u8d77\u5c0f\u5854\uff0c\u6700\u5c0f\u8005\u53ef\u9ad8\u4e8c\u4e08\u8a31\uff0c\u4f5c\u56db\u65b9\u50e7\u623f\uff0c\u4f9b\u7d66\u5ba2\u50e7\uff0c\u53ca\u9918\u6240\u9808\u3002\n\u570b\u4e3b\u5b89\u9813[1]\u4f9b[2]\u7d66[2]\u6cd5\u986f\u7b49\u65bc\u50e7\u4f3d\u85cd\uff0c\u50e7\u4f3d\u85cd\u540d\u77bf\u6469\u5e1d\uff0c\u662f\u5927\u4e58\u5bfa\uff0c\u4e09\u5343\u50e7\n\u5171\u728d\u69cc[3]\u98df\uff0c\u5165\u98df\u5802\u6642\uff0c\u5a01\u5100\u9f4a\u8085\uff0c\u6b21\u7b2c\u800c\u5750\uff0c\u4e00\u5207\ua704\u5bc2\u7136\uff0c\u5668\u9262\u7121\u8072\uff0c\u6de8\u4eba\u76ca\u98df\uff0c\n\u4e0d\u5f97\u76f8\u559a\uff0c\u4f46\u4ee5\u624b\u6307\u9ebe\u3002\u6167\u666f\uff0c\u9053\u6574\uff0c\u6167\u9054\uff0c\u5148\u767c\u5411\u7aed\u53c9\u570b\uff0c\u6cd5\u986f\u7b49\u6b32\u89c0\u884c\u50cf\u3002\u505c\u4e09\u6708\u65e5\u3002\n\u5176\u570b\u4e2d\u6709[4]\u56db\u5927\u50e7\u4f3d\u85cd\uff0c\u4e0d\u6578\u5c0f\u8005\uff0c\u5f9e\u56db\u6708\u4e00\u65e5\uff0c\u57ce\u88cf\u4fbf\u6383\u7051\u9053\u8def\uff0c\u838a\u56b4\u5df7\u964c\uff0c\u5176\u57ce\u9580\u4e0a\n\u5f35\u5927\u5e43\u5e55\uff0c\u4e8b\u4e8b\u56b4\u98fe[5]\uff0c\u738b\u53ca\u592b\u4eba\u5a47[6]\u5973\uff0c\u7686\u4f4f\u5176\u4e2d\u3002\u77bf\u6469\u5e1d\u50e7\u662f\u5927\u4e58\u5b78\uff0c\u738b\u6240\u656c\u91cd\uff0c\n\u6700\u5148\u884c\u50cf\uff0c\u96e2\u57ce\u4e09\u56db\u91cc\uff0c\u4f5c\u56db\u8f2a\u50cf\u8eca\uff0c\u9ad8\u4e09\u4e08\u9918\uff0c\u72c0\u5982\u884c\u6bbf\uff0c\u4e03\u5bf6\u838a\u6821\uff0c\u61f8\u7e52\u5e61\u84cb\uff0c\u50cf\u7acb\u8eca\u4e2d\uff0c\n\u4e8c\u83e9\u85a9\u4f8d\uff0c\u4f5c\u8af8\u5929\u4f8d\u5f9e\ua704\uff0c\u7686\u4ee5[7]\u91d1\u9280\u5f6b\u7469\uff0c\u61f8\u65bc\u865b\u7a7a\uff0c\u50cf\u53bb\u9580\u767e\u6b65\uff0c\u738b\u812b\u5929\u51a0\uff0c\u6613\u8457\n\u65b0\u8863\uff0c\u5f92\u8de3\u6301\u83ef\u9999\uff0c\u7ffc\u5f9e\u51fa\u57ce\u8fce\u50cf\uff0c\u982d\u9762\u79ae\u8db3\uff0c\u6563\u82b1[8]\u71d2\u9999\uff0c\u50cf\u5165\u57ce\u6642\uff0c\u9580\u6a13\u4e0a\u592b\u4eba\n\u5a47[6]\u5973\uff0c\u9059\u6563\u8846\u82b1[8]\uff0c\u7d1b\u7d1b\u800c\u4e0b\u3002\u5982\u662f\u838a\u56b4\u4f9b\u5177\uff0c\u8eca\u8eca\u5404\u7570\uff0c\u4e00\u50e7\u4f3d\u85cd\u5247\u4e00\u65e5\u884c\u50cf\uff0c\n\u81ea[9]\u6708\u4e00\u65e5\u7232\u59cb\uff0c\u81f3\u5341\u56db\u65e5\u884c\u50cf\u4e43\u8a16\u3002\u884c\u50cf\u8a16\uff0c\u738b\u53ca\u592b\u4eba\uff0c\u4e43\u9084\u5bae\u8033\u3002\u5176\u57ce\u897f\u4e03\u516b\u91cc\uff0c\n\u6709\u50e7\u4f3d\u85cd\uff0c\u540d\u738b\u65b0\u5bfa\uff0c\u4f5c\u4f86\u516b\u5341\u5e74\uff0c\u7d93\u4e09\u738b\u65b9\u6210\uff0c\u53ef\u9ad8\u4e8c\u5341\u4e94\u4e08\uff0c\u5f6b\u6587\u523b\u93e4\uff0c\u91d1\u9280\u8986\ua704\u4e0a\uff0c\n\u8846\u5bf6\u5408\u6210\uff0c\u5854\u5f8c\u4f5c\u4f5b\u5802\uff0c\u838a\u56b4\u5999\u597d\uff0c\u6881\u67f1\uff0c\u6236\u6247\ua704\uff0c\u7255[10]\u7256\uff0c\u7686\u4ee5\u91d1\u8584\uff0c\u5225\u4f5c\u50e7\u623f\uff0c\n\u4ea6\u56b4\u9e97\u6574\u98fe\uff0c\u975e\u8a00\u53ef\u76e1\uff0c\u5dba\u6771\u516d\u570b\u8af8\u738b\u6240\u6709\u4e0a\u50f9\u5bf6\u7269\uff0c\u591a\u4f5c\u4f9b\u990a\uff0c\u4eba\u7528\u8005\u5c11\u3002\n\n [1] S, M \u5835.\n [2] S, M omit.\n [3] S, M \u690e.\n [4] S, M \u5341.\n [5] S, M [C1].\n [6] S, M \u91c7.\n [7] S, M omit.\n [8] S, M \u83ef.\n [9] S, M \u56db.\n [10] S \u7abb; M \u7a93.\n\n\n\n\n\u56db\u7ae0\n\n\n\u65e3\u904e\u56db\u6708\u884c\u50cf\uff0c\u50e7\u97f6\u4e00\u4eba\uff0c\u96a8\u80e1\u9053\u4eba\u5411\ud858\udefa\u8cd3\u3002\u6cd5\u986f\u7b49\u9032\u5411\u5b50\u5408\u570b\uff0c\u5728\u9053\u4e8c\u5341\u4e94\u65e5\uff0c\u4fbf\u5230\u5176\u570b\uff0c\n\u570b\u738b\u7cbe\u9032\uff0c\u6709\u5343\u9918\u50e7\u3002\u591a\u5927\u4e58\u5b78\u3002\u4f4f\u6b64\u5341\u4e94\u65e5\ua702\u5df2\uff0c\u65bc\u662f\u5357\u884c\u56db\u65e5\uff0c\u5165\u8471\u5dba\u5c71\uff0c\u5230\u65bc\u9ebe\u570b\u5b89\u5c45\u3002\n\u5b89\u5c45\ua702\u5df2\u5c71[1]\u884c\u4e8c\u5341\u4e94\u65e5\uff0c\u5230\u7aed\u53c9\u570b\uff0c\u8207\u6167\u666f\u7b49\u5408\u3002\n\n [1] S, M \u6b62.\n\n\n\n\n\u4e94\u7ae0\n\n\n\u5024\u5176\u570b\u738b\u4f5c\u822c\u906e\u8d8a\u5e2b\uff0c\u822c\u906e\u8d8a\u5e2b\uff0c\u6f22\u8a00\u4e94\u5e74\u5927\u6703\u4e5f\uff0c\u6703\u6642\uff0c\u8acb\u56db\u65b9\u6c99\u9580\uff0c\u7686\u4f86\uff0c\u96f2\u96c6[1]\ua702\u5df2\uff0c\n\u838a\u56b4\u8846\u50e7\u5750\u8655\uff0c\u61f8\u7e52\u5e61[2]\u84cb\uff0c\u4f5c\u91d1\u9280\u84ee\u83ef\uff0c\u8457\u50e7[3]\u5ea7\u5f8c\uff0c\u92ea\u51c8\u5750\u5177\uff0c\u738b\u53ca\u7fa3\u81e3\uff0c\u5982\u6cd5\u4f9b\u990a\uff0c\n\u6216\u4e00\u6708\u4e8c\u6708\uff0c\u6216\u4e09\u6708\uff0c\u591a\u5728\u6625\u6642\uff0c\u738b\u4f5c\u6703\ua702\u5df2\uff0c\u5fa9\ua704\u52f8\u8af8\u7fa3\u81e3\uff0c\u8a2d\u4f9b\u4f9b\u990a\uff0c\u6216\u4e00\u65e5\uff0c\u4e8c\u65e5\uff0c\u4e09\u65e5\uff0c\n\u4e94\u65e5\uff0c\u4e43[4]\u81f3[4]\u4e03[4]\u65e5[4]\uff0c\u4f9b\u990a\u90fd\u7562\uff0c\u738b\u4ee5\u6240\u4e58\u99ac\uff0c\u978d\u52d2\u81ea\u526f\uff0c\u4f7f\u570b\u4e2d\u8cb4\u91cd\u81e3\u9a0e\u4e4b\uff0c\n\u5e77\u8af8\u767d[5]\u3cb2[5]\uff0c\u7a2e\u7a2e\u73cd\u5bf6\uff0c\u6c99\u9580\u6240\u9808\u4e4b\u7269\uff0c\u5171\u8af8\u7fa3\u81e3\u767c\u9858\u5e03\u65bd\u8846[6]\u50e7[6]\uff0c\u5e03\u65bd\u50e7[7]\n\ua702\u5df2\uff0c\u9084\u5f9e\u50e7\u8d16\u3002\u5176\u5730\u5c71\u5bd2\uff0c\u4e0d\u751f\u9918\u7a40\uff0c\u552f\u719f\u9ea6[8]\u8033\u3002\u8846\u50e7\u53d7\u6b72\ua702\u5df2\uff0c\u5176\u6668\u8f12\u971c\uff0c\u6545\u5176\u738b\u6bcf\u8acb[9]\n\u8846\u50e7\u4ee4\u9ea5\u719f\uff0c\u7136\u5f8c\u53d7\u6b72\u3002\u5176\u570b\u4e2d\u6709\u4f5b\u553e\u58fa\uff0c\u4ee5\u77f3\u4f5c\u4e4b[10]\uff0c\u8272\u4f3c\u4f5b\u9262\uff0c\u53c8\u6709\u4f5b\u4e00\u9f52\uff0c\u5176[11]\n\u570b\u4e2d[12]\u4eba\uff0c\u7232\ua704\u4f5b\u9f52\u8d77\u5854\uff0c\u6709\u5343\u9918\u50e7\u5f92[13]\uff0c\u76e1\u5c0f\u4e58\u5b78\u3002\u81ea\u5c71\u4ee5\u6771\uff0c\u4fd7\u4eba\u88ab\u670d\u7c97[14]\uff0c\n\u985e[14]\u8207[14]\u79e6\u571f\u540c[15]\uff0c\u4ea6\u4ee5\u6c08\u8910\u7232\u7570\uff0c\u6c99\u9580\u6cd5\u7528\u8f49[16]\u52dd\uff0c\u4e0d\u53ef\u5177\u8a18\u3002\u5176\u570b\u7576\n\u8471\u5dba\u4e4b\u4e2d\uff0c\u81ea\u8471\u5dba\ua702\u5df2\u524d\uff0c\u8349\u6728\u679c\u5be6\u7686\u7570\uff0c\u552f\u7af9\u53ca\u5b89\u77f3\u69b4[17]\u7518\u8517\u4e09\u7269\uff0c\u8207\u6f22\u5730\u540c\u8033\u3002\n\n [1] J repeats.\n [2] S, M \u65db.\n [3] S, M \u7e52.\n [4] S, M omit.\n [5] S, p.y. \u81ea\u3cb2.\n [6] S, M omit.\n [7] S, M omit.\n [8] S, M \u9ea5.\n [9] S, M \u8b9a.\n [10] S, M omit.\n [11] S, M omit.\n [12] S, M omit.\n [13] S, M omit.\n [14] S, M omit.\n [15] S, M omit.\n [16] S, M repeat.\n [17] S, M \u7559\u3002\n\n\n\n\n\u516d\u7ae0\n\n\n\u5f9e\u6b64\u897f\u884c\uff0c\u5411\u5317\u5929\u7afa\uff0c\u5728\u9053\u4e00\u6708\uff0c\u5f97\u5ea6\u8471\u5dba\uff0c\u8471\u5dba\u5c71[1]\u51ac\u590f\u6709[2]\u96ea\uff0c\u53c8\u6709\u6bd2\u9f8d\uff0c\u82e5\u5931\u5176\u610f\uff0c\n\u5247\u5410\u6bd2\u98a8\uff0c\u96e8\ua704\u96ea\uff0c\u98db\u6c99\uff0c\u792b\u77f3\uff0c\u9047\u6b64\u96e3\u8005\uff0c\u842c\u7121\u4e00\u5168\uff0c\u5f7c\u571f\u4eba[3]\u537d\u540d\u7232\u96ea\u5c71[4]\u4e5f\u3002\u5ea6\u5dba\ua702\u5df2,\n\u5230\u5317\u5929\u7afa\uff0c\u59cb\u5165\u5176\u5883\uff0c\u6709\u4e00\u5c0f\u570b\uff0c\u540d\u9640\u6b77\uff0c\u4ea6\u6709\u8846\u50e7\uff0c\u7686\u5c0f\u4e58\u5b78\u3002\u5176\u570b\u6614\u6709\u7f85\u6f22\uff0c\u4ee5\u795e\u8db3\u529b\uff0c\n\u5c07\u4e00\u5de7\u5320\ua702\u4e0a\u5160\u7387[5]\u5929\uff0c\u89c0\u5f4c\u52d2\u83e9\u85a9\u9577\u77ed\uff0c\u8272\u8c8c\uff0c\u9084\u4e0b\u523b\u6728\u4f5c\u50cf\uff0c\u524d\u5f8c\u4e09\ua702\u4e0a\u89c0\uff0c\u7136\u5f8c\u4e43\u6210\u50cf\uff0c\n\u9577\u516b\u4e08\uff0c\u8db3\u8dba\u516b\u5c3a\uff0c\u9f4b\u65e5\u5e38\u6709\u5149\u660e\uff0c\u8af8\u570b\u738b\u7af6\u8208\u4f9b\u990a\uff0c\u4eca\u6545\u73fe\u5728\u3002\n\n [1] S, M omit.\n [2] J \u65e5.\n [3] S, M repeat.\n [4] After \u5c71, S, M insert \u4eba.\n [5] S, M \u8853.\n\n\n\n\n\u4e03\u7ae0\n\n\n\u65bc\u6b64\u9806\u5dba\uff0c\u897f\u5357\u884c\u5341\u4e94\u65e5\uff0c\u5176\u9053\u8271\u5ca8\uff0c\u5d16\u5cb8\u5dae\u7d55\uff0c\u5176\u5c71\u552f\u77f3\u58c1\u7acb\u5343\u4ede\uff0c\u81e8\u4e4b\u76ee\u7729\uff0c\u6b32\u9032\u5247\u6295\u8db3\n\u7121\u6240\uff0c\u4e0b\u6709\u6c34\uff0c\u540d\u65b0\u982d\u6cb3\uff0c\u6614\u4eba\u6709\u947f\u77f3\u901a\u8def\uff0c\u65bd\u508d\u68af\u8005\uff0c\u51e1\u5ea6\u4e03\u767e\uff0c\u5ea6\u68af\ua702\u5df2\uff0c\u8ea1\u61f8\u7d5a\u904e\u6cb3\uff0c\n\u6cb3\u5169\u5cb8\u76f8\u53bb\uff0c\u6e1b\u516b\u5341\u6b65\uff0c\u4e5d\u8b6f[1]\u6240\u8a18\uff0c\u6f22\u4e4b\u5f35\u9a2b\uff0c\u7518\u82f1\uff0c\u7686\u4e0d\u81f3\u6b64[2]\u3002\u8846\u50e7\u554f\u6cd5\u986f\u4f5b\u6cd5\u6771\u904e\uff0c\n\u5176\u59cb\u53ef\u77e5\ud86c\udd80\uff0c\u986f\u4e91\uff0c\u8a2a\u554f\u5f7c\u571f\u4eba\uff0c\u7686\u4e91\uff0c\u53e4\u8001\u76f8\u50b3\uff0c\u81ea\u7acb\u5f4c\u52d2\u83e9\u85a9\u50cf\u5f8c\uff0c\u4fbf\u6709\u5929\u7afa\u6c99\u9580\uff0c\n\u8ceb\u7d93\u5f8b\u904e\u6b64\u6cb3\u8005\uff0c\u50cf\u7acb\u5728\u4f5b\u6ce5\u6d39\u5f8c\u4e09\u767e\u8a31\u5e74\u8a31[3]\u65bc\u5468\u6c0f\u5e73\u738b\u6642\uff0c\u7531\u8332\u800c\u8a00\uff0c\u5927\u6559\u5ba3\u6d41\uff0c\n\u59cb\u81ea\u6b64\u50cf\uff0c\u975e\ua700\u592b\u5f4c\u52d2\u5927\u58eb\u7e7c\u8ecc\u91cb\u8fe6\uff0c\u5b70\u80fd\u4ee4\u4e09\u5bf6\u5ba3\u901a\uff0c\u908a\u4eba\u8b58\u6cd5\uff0c\u56fa\u77e5\u51a5\u904b\u4e4b\u958b\uff0c\u672c\u975e\u4eba\u4e8b\uff0c\n\u5247\u6f22\u660e\u5e1d[4]\u4e4b\u5922\u6709\u7531\u800c\u7136\u77e3\u3002\n\n [1] S, M \u9a5b.\n [2] S, M omit.\n [3] Probably for \u8a08, a cutter\u2019s mistake.\n [4] S, M omit.\n\n\n\n\n\u516b\u7ae0\n\n\n\u5ea6\u6cb3\u4fbf\u5230\u70cf\u9577\u570b\uff0c\u5176[1]\u70cf\u9577[2]\u570b\u662f\u6b63\u5317\u5929\u7afa\u4e5f\uff0c\u76e1\u4f5c\u4e2d\u5929\u7afa\u8a9e\uff0c\u4e2d\u5929\u7afa\u6240\u8b02\u4e2d\u570b\uff0c\u4fd7\u4eba\n\u8863\u670d\u98ee\u98df\uff0c\u4ea6\u8207\u4e2d\u570b\u540c\uff0c\u4f5b\u6cd5\u751a\u76db\uff0c\u540d\u8846\u50e7\u6b62[3]\u4f4f[3]\u8655\u7232\u50e7\u4f3d\u85cd\uff0c\u51e1\u6709\u4e94\u767e\u50e7\u4f3d\u85cd\uff0c\n\u7686\u5c0f\u4e58\u5b78\uff0c\u82e5\u6709\u5ba2\u6bd4\u4e18\u5230\uff0c\u6089\u4f9b\u990a\u4e09\u65e5\uff0c\u4e09\u65e5\u904e\ua702\u5df2\uff0c\u4e43\u4ee4\u81ea\u6c42\u6240\u5b89\u3002\u5e38\u50b3\u8a00\uff0c\u4f5b\u81f3\u5317\u5929\u7afa\uff0c\n\u537d\u5230\u6b64\u570b\u4e5f[4]\uff0c\u4f5b\u907a\u8db3\u8de1\u65bc\u6b64[5]\uff0c\u6216\u9577\u6216\u77ed\uff0c\u5728\u4eba\u5fc3\u5ff5\uff0c\u81f3\u4eca\u7336\u723e\uff0c\u53ca\u66ec\u8863\u77f3\uff0c\u5ea6\u60e1\u9f8d\u8655\uff0c\n\u6089[6]\u4ea6[6]\u73fe\u5728\uff0c\u77f3\u9ad8\u4e08\u56db\u5c3a[7]\uff0c\u6ff6\u4e8c\u4e08\u8a31\uff0c\u4e00\u908a\u5e73\u3002\u6167\u666f\uff0c\u6167[8]\u9054[8]\uff0c\u9053[9]\u6574[9]\n\u4e09\u4eba\uff0c\u5148\u767c\u5411\u4f5b\u5f71\u90a3\u7aed\u570b\uff0c\u6cd5\u986f\u7b49\u4f4f\u6b64\u570b\uff0c\u590f\u5750\u3002\u5750\u8a16\uff0c\u5357\u4e0b\u5230\u5bbf\u5475\u591a\u570b\u3002\n\n [1] S, M omit.\n [2] S, M \u8407.\n [3] S, M omit.\n [4] S, M \u5df2.\n [5] After \u6b64, S, M insert \u8de1.\n [6] S, M invert.\n [7] S, M omit.\n [8][9] S, M invert.\n\n\n\n\n\u4e5d\u7ae0\n\n\n\u5176\u570b\u4f5b\u6cd5\u4ea6\u76db\u3002\u6614\u5929\u5e1d\u91cb\u8a66\u83e9\u85a9\uff0c\u5316\u4f5c\u9df9\u9d3f\uff0c\u5272\u8089\u8cbf\u9d3f\u8655\uff0c\u4f5b\u65e3[1]\u6210\u9053\uff0c\u8207\u8af8\u5f1f\u5b50\u904a\u884c\uff0c\u8a9e\u4e91\uff0c\n\u6b64\u672c\u662f\u543e\u5272\u8089\u8cbf\u9d3f\u8655\uff0c\u570b\u4eba\u7531\u662f\u5f97\u77e5\uff0c\u65bc\u6b64\u8655\u8d77\u5854\uff0c\u91d1\u9280\u6821\u98fe\u3002\n\n [1] S, M \u537d.\n\n\n\n\n\u5341\u7ae0\n\n\n\u5f9e\u6b64\u6771\u4e0b\u4e94\u65e5\uff0c\u884c\u5230\u728d\ud863\ude54[1]\u885b\u570b\uff0c\u662f\u963f\u80b2\u738b\u5b50\uff0c\u6cd5\u76ca\uff0c\u6240\u6cbb\u8655\uff0c\u4f5b\u7232\u83e9\u85a9\u6642\uff0c\u4ea6\u65bc\u6b64\u570b\u4ee5\u773c\n\u65bd\u4eba\uff0c\u5176\u8655\u4ea6\u8d77\u5927\u5854\uff0c\u91d1\u9280\u6821\u991d\u3002\u6b64\u570b\u4eba\uff0c\u591a\u5c0f\u4e58\u5b78\u3002\n\n [1] S, M \u9640.\n\n\n\n\n\u5341\u4e00\u7ae0\n\n\n\u81ea\u6b64\u6771\u884c\u4e03\u65e5\uff0c\u6709\u570b\u540d\u7afa\u524e\u5c38\u7f85\uff0c\u7afa\u524e\u5c38\u7f85\uff0c\u6f22\u8a00\u622a\u982d\u4e5f\uff0c\u4f5b\u7232\u83e9\u85a9\u6642\uff0c\u65bc\u6b64\u8655\u4ee5\u982d\u65bd\u4eba\uff0c\n\u6545\u56e0\u4ee5\u7232\u540d\uff0c\u5fa9\ua704\u6771\u884c\u4e8c\u65e5\uff0c\u81f3\u6295\u8eab\u9927\u9913\u864e\u8655\uff0c\u6b64\u4e8c\u8655\u4ea6\u8d77\u5927\u5854\uff0c\u7686\u8846\u5bf6\u6821\u98fe\u3002\u8af8\u570b\u738b\uff0c\u81e3\u6c11\uff0c\n\u7af6\u8208\u4f9b\u990a\uff0c\u6563\u83ef\u7136\u71c8\uff0c\u76f8\u7e7c\u4e0d\u7d55\uff0c\u901a\u4e0a\u4e8c\u5854\uff0c\u5f7c\u65b9\u4eba\u4ea6\u540d\u7232\u56db\u5927\u5854\u4e5f\u3002\n\n\n\n\n\u5341\u4e8c\u7ae0\n\n\n\u5f9e\u728d\ud863\ude54\u885b\u570b\uff0c\u5357\u884c\u56db\u65e5\uff0c\u5230\u5f17\u6a13\u6c99\u570b\uff0c\u4f5b\u6614\u5c07\u8af8\u5f1f\u5b50\uff0c\u904a\u884c\u6b64\u570b\uff0c\u8a9e\ua704\u963f\u96e3\u4e91\uff0c\u543e\u822c\u6ce5\u6d39\u5f8c\uff0c\n\u7576\u6709\u570b\u738b\uff0c\u540d\ud858\udefa\u81a9\u4f3d\uff0c\u65bc\u6b64\u8655\u8d77\u5854\u3002\u5f8c\ud858\udefa[1]\u81a9\u4f3d\u738b\u51fa\u4e16\uff0c\u51fa\u884c\u904a\u89c0\u6642\uff0c\u5929\u5e1d\u91cb\u6b32\u958b\u767c\u5176\u610f\uff0c\n\u5316\u4f5c\u7267\u725b\u5c0f\u5152\uff0c\u7576\u9053\u8d77\u5854\uff0c\u738b\u554f\u8a00[2]\uff0c\u6c5d\u4f5c\u4f55\u7b49\uff0c\u7b54\u8a00\u4f5c\u4f5b\u5854\uff0c\u738b\u8a00\u5927\u5584\uff0c\u65bc\u662f\u738b\u537d\u65bc\u5c0f\u5152\n\u5854\u4e0a\u8d77\u5854\uff0c\u9ad8\u56db\u5341\u9918\u4e08\uff0c\u8846\u5bf6\u6821\u98fe\uff0c\u51e1\u6240\u7d93\u898b\u5854\u5edf\uff0c\u58ef\u9e97\u5a01\u56b4\uff0c\u90fd\u7121\u6b64\u6bd4\uff0c\u50b3\u4e91\uff0c\u95bb\u6d6e\u63d0\u5854\uff0c\n\u552f\u6b64\u5854[3]\u7232\u4e0a\uff0c\u738b\u4f5c\u5854\u6210\ua702\u5df2\uff0c\u5c0f\u5854\u537d\u81ea\u508d\u51fa\u5927\u5854\u5357\uff0c\u9ad8\u4e09\u5c3a\u8a31\u3002\u4f5b\u9262\u537d\u5728\u6b64\u570b\uff0c\u6614\u6708\u6c0f\u738b\uff0c\n\u5927\u8208\u5175\u8846\uff0c\u4f86\u4f10\u6b64\u570b\uff0c\u6b32\u53d6\u4f5b\u9262\uff0c\u65e3\u4f0f\u6b64\u570b\ua702\u5df2\uff0c\u6708\u6c0f\u738b\u7b49[4]\uff0c\u7be4\u4fe1\u4f5b\u6cd5\uff0c\u6b32\u6301\u9262\u53bb\uff0c\u6545\u5927[5]\n\u8208\u4f9b\u990a\uff0c\u4f9b\u990a\u4e09\u5bf6\u7562\uff0c\u4e43\u6821\u98fe\u5927\u8c61\uff0c\u7f6e\u9262\u5176\u4e0a\uff0c\u8c61\u4fbf\u4f0f\u5730\uff0c\u4e0d\u80fd\u5f97\u524d\uff0c\u66f4\u4f5c\u56db\u8f2a\u8eca\u8f09\u9262\uff0c\u516b\u8c61\n\u5171\u727d\uff0c\u5fa9\ua704\u4e0d\u80fd\u9032\uff0c\u738b\u77e5\u8207\u9262\u7de3\u672a\u81f3\uff0c\u6df1\u81ea\u6127\u6b4e\uff0c\u537d\u65bc\u6b64\u8655\u8d77\u5854\u53ca\u50e7\u4f3d\u85cd\uff0c\u5e77\u7571\u93ae\u5b88\uff0c\u7a2e\u7a2e\u4f9b\u990a\u3002\n\u53ef\u6709\u4e03\u767e[6]\u9918\u50e7\uff0c\u65e5\u5c07\u6b32[7]\u4e2d\uff0c\u8846\u50e7\u5247\u51fa\u9262\uff0c\u8207\u767d\u8863\u7b49\uff0c\u7a2e\u7a2e\u4f9b\u990a\uff0c\u7136\u5f8c\u4e2d\u98df\uff0c\u81f3\u66ae\u71d2\u9999\u6642\uff0c\n\u5fa9\ua704\u723e\uff0c\u53ef\u5bb9\u4e8c\u6597\u8a31\uff0c\u96dc\u8272\u800c\u9ed1\u591a\uff0c\u56db\u969b\u5206\u660e\uff0c\u539a\u53ef\u4e8c\u5206\uff0c\u751a[8]\u5149\u6fa4\uff0c\u8ca7\u4eba\u4ee5\u5c11\u83ef\u6295\u4e2d\uff0c\u4fbf\u6eff\uff0c\n\u6709\u5927\u5bcc\u8005\uff0c\u6b32\u4ee5\u591a\u83ef[9]\u4f9b\u990a\uff0c\u6b63\u5fa9\u767e\u5343\u842c\u659b\uff0c\u7d42\u4e0d\u80fd\u6eff\u3002\u5bf6\u96f2\uff0c\u50e7\u666f\uff0c\u6b62[10]\u4f9b\u990a\u4f5b\u9262\uff0c\n\u4fbf\u9084\u3002\u6167\u666f\uff0c\u6167\u9054\uff0c\u9053\u6574\uff0c\u5148\u5411\u90a3\u7aed\u570b\uff0c\u4f9b\u990a\u4f5b\u5f71\uff0c\u4f5b\u9f52\uff0c\u53ca\u9802\u9aa8\uff0c\u6167\u666f\u75c5\uff0c\u9053\u6574\u4f4f\u770b\uff0c\u6167\u9054\u4e00\u4eba\uff0c\n\u9084\u65bc\u5f17\u6a13\u6c99\u570b\u76f8\u898b\uff0c\u800c\u6167\u9054\uff0c\u5bf6\u96f2\uff0c\u50e7\u666f\uff0c\u9042\u9084\u79e6\u571f\u3002\u6167\u666f[11]\u5728\u4f5b\u9262\u5bfa\u7121\u5e38\uff0c\u7531\u662f\u6cd5\u986f\u7368\u9032\u5411\n\u4f5b\u9802\u9aa8\u6240\u3002\n\n [1] S, M omit.\n [2] S, M \u66f0.\n [3] S, M omit.\n [4] S, M omit.\n [5] S, M omit.\n [6] S, M \u65e5.\n [7] S, M omit.\n [8] S, M omit and insert \u7469\u5fb9.\n [9] After \u83ef, S, M insert \u800c.\n [10] S, M \u53ea.\n [11] After \u666f, S, M insert \u61c9.\n\n\n\n\n\u5341\u4e09\u7ae0\n\n\n\u897f\u884c\u5341\u516d\u7531\u5ef6\uff0c\u81f3\u90a3\u7aed\u570b\u754c\uff0c\ud86d\udc7b[1]\u7f85\u57ce\uff0c\u57ce[2]\u4e2d\u6709\u4f5b\u9802\u9aa8\u7cbe\u820d\uff0c\u76e1\u4ee5\u91d1\u8584\u4e03\u5bf6\u6821\u98fe\uff0c\n\u570b\u738b\u656c\u91cd\u9802\u9aa8\uff0c\u616e\u4eba\u6284\u596a\uff0c\u4e43\u53d6\u570b\u4e2d\u8c6a\u59d3\u516b\u4eba\uff0c\u4eba\u6301\u4e00\u5370\uff0c\u5370\u5c01\u5b88\u8b77\uff0c\u6e05\u6668\u516b\u4eba\u4ff1\u5230\uff0c\u5404\u8996\n\u5176\u5370\uff0c\u7136\u5f8c\u958b\u6236\uff0c\u958b\u6236\ua702\u5df2\uff0c\u4ee5\u9999\u6c41\u6d17\u624b\uff0c\u51fa\u4f5b\u9802\u9aa8\uff0c\u7f6e\u7cbe\u820d\u5916\uff0c\u9ad8\u5ea7\u4e0a\uff0c\u4ee5\u4e03\u5bf6\u5713\u78aa\u78aa\u4e0b\uff0c\u7460\u7483\n\u937e\u8986\ua704\u4e0a\uff0c\u7686\u73e0\u74a3\u6821\u98fe\uff0c\u9aa8\u9ec3\u767d\u8272\uff0c\u65b9\u5713\u56db\u5bf8\uff0c\u5176\u4e0a\u9686\u8d77\uff0c\u6bcf\u65e5\u51fa\u5f8c\uff0c\u7cbe\u820d\u4eba\uff0c\u5247\u767b\u9ad8\u6a13\uff0c\u64ca\u5927\u9f13\uff0c\n\u5439\u8821[3]\uff0c\u6572\u9285\u9262[4]\uff0c\u738b\u805e\ua702\u5df2\uff0c\u5247\u8a63\u7cbe\u820d\uff0c\u4ee5\u83ef\u9999\u4f9b\u990a\uff0c\u4f9b\u990a\ua702\u5df2\uff0c\u6b21\u7b2c\u9802\u6234\u800c\u53bb\uff0c\u5f9e\u6771\u9580\u5165\uff0c\n\u897f\u9580\u51fa\uff0c\u738b\u671d\u671d\u5982\u662f\u4f9b\u990a\u79ae\u62dc\uff0c\u7136\u5f8c\u807d\u570b\u653f\uff0c\u5c45\u58eb\u9577\u8005\u4ea6\u5148\u4f9b\u990a\uff0c\u4e43\u4fee\u5bb6\u4e8b\uff0c\u65e5\u65e5\u5982\u662f\uff0c\u521d\u7121\n\u61c8[5]\u5026\u3002\u4f9b\u990a\u90fd\u8a16\uff0c\u4e43\u9084\u9802\u9aa8\u65bc\u7cbe\u820d\u4e2d\uff0c\u6709\u4e03\u5bf6\u89e3\u812b\u5854\uff0c\u6216\u958b\u6216\u9589\uff0c\u9ad8\u4e94\u5c3a\u8a31\uff0c\u4ee5\u76db\u4e4b\u3002\u7cbe\u820d\n\u9580\u524d\uff0c\u671d\u671d\u6052\u6709\u8ce3\u83ef\u9999\u4eba\uff0c\u51e1\u6b32\u4f9b\u990a\u8005\uff0c\u7a2e\u7a2e\u8cb7\u7109\uff0c\u8af8\u570b\u738b\u4ea6\u6052\u9063\u4f7f\u4f9b\u990a\u3002\u7cbe\u820d\u8655\u65b9\u4e09[6]\u5341\u6b65\uff0c\n\u96d6\u5fa9\ua704\u5929\u9707\u5730\u88c2\uff0c\u6b64\u8655\u4e0d\u52d5\u3002\u5f9e\u6b64\u5317\u884c\u4e00\u7531\u5ef6\uff0c\u5230\u90a3\u7aed\u570b\u57ce\uff0c\u662f\u83e9\u85a9\u672c\u4ee5\u9280\u9322\u8cbf\u4e94\u8396\u83ef\uff0c\u4f9b\u990a\n\u5b9a\u5149\u4f5b\u8655\u3002\u57ce\u4e2d\u4ea6\u6709\u4f5b\u9f52\u5854\uff0c\u4f9b\u990a\u5982\u9802\u9aa8\u6cd5\u3002\u57ce\u6771\u5317\u4e00\u7531\u5ef6\uff0c\u5230\u4e00\u8c37\u53e3\uff0c\u6709\u4f5b\u932b\u6756\uff0c\u4ea6\u8d77\u7cbe\u820d\n\u4f9b\u990a\uff0c\u6756\u4ee5\u725b\u982d\u6834\u6a80\u4f5c\uff0c\u9577\u4e08\u516d\u4e03\u8a31\uff0c\u4ee5\u6728\u7b52\u76db\u4e4b\uff0c\u6b63\u5fa9\ua704\u767e\u5343\u4eba\u8209\uff0c\u4e0d\u80fd\u79fb\u3002\u5165\u8c37\u53e3[7]\u897f\u884c\uff0c\n\u6709\u4f5b\u50e7\u4f3d\u68a8\uff0c\u4ea6[8]\u8d77[9]\u7cbe\u820d\u4f9b\u990a\uff0c\u5f7c\u570b\u571f\u4fd7[10]\uff0c\u4ea2\u65f1\u6642\uff0c\u570b\u4eba\u76f8\u7387\u51fa\u8863\uff0c\u79ae\u62dc\u4f9b\u990a\uff0c\u5929\u537d\n\u5927\u96e8\u3002\u90a3\u7aed\u57ce\u5357\u534a\u7531\u5ef6\uff0c\u6709\u77f3\u5ba4\u535a\u5c71\u897f\u5357\u5411\uff0c\u4f5b\u7559\u5f71\u6b64\u4e2d\uff0c\u53bb\u5341\u9918\u6b65\u89c0\u4e4b\uff0c\u5982\u4f5b\u771e\u5f62\uff0c\u91d1\u8272\u76f8\u597d\uff0c\n\u5149\u660e\u70b3\u8457\uff0c\u8f49\u8fd1\u8f49\u5fae\uff0c\u9ae3\u9af4\u5982\uff0c\u6709\u8af8\u65b9\u570b\u738b\uff0c\u9063\u5de5\u756b\u5e2b\u6479\u5beb\uff0c\u83ab\u80fd\u53ca\u3002\u5f7c\u570b\u4eba\u50b3\u4e91\uff0c\u5343\u4f5b\u76e1\u7576\u65bc\n\u6b64\u7559\u5f71\u3002\u5f71\u897f\u56db[11]\u767e\u6b65\u8a31\uff0c\u4f5b\u5728\u6642\uff0c\u5243\u9aee\u526a\u722a\uff0c\u4f5b\u81ea\u8207\u8af8\u5f1f\u5b50\uff0c\u5171\u9020\u5854\uff0c\u9ad8\u4e03\u516b\u4e08\uff0c\u4ee5\u7232\u5c07\u4f86\n\u5854\u6cd5\uff0c\u4eca\u7336\u5728\uff0c\u908a\u6709\u5bfa\uff0c\u5bfa\u4e2d\u6709\u4e03\u767e\u9918\u50e7\u3002\u6b64\u8655\u6709\u8af8\u7f85\u6f22\uff0c\u8f9f\u652f\u4f5b\u5854\uff0c\u4e43\u5343\u6578\u3002\n\n [1] S, M \u91af.\n [2] S, M omit.\n [3] S, M \u87ba.\n [4] S, M \u9238.\n [5] The Corean text has the \u5fc3 beneath.\n [6] S, M \u56db.\n [7] After \u53e3, S, M insert \u56db\u65e5.\n [8] S, M omit.\n [9] S, M omit.\n [10] S, M omit.\n [11] S, M omit.\n\n\n\n\n\u5341\u56db\u7ae0\n\n\n\u4f4f\u6b64\u51ac\u4e09\u6708\uff0c\u6cd5\u986f\u7b49\u4e09\u4eba\uff0c\u5357\u5ea6\u5c0f\u96ea\u5c71\uff0c\u96ea\u5c71\u51ac\u590f\u7a4d\u96ea\uff0c\u5c71\u5317\u9670\u4e2d\uff0c\u9047[1]\u5bd2\u98a8\u66b4\u8d77\uff0c\u4eba\u7686\u5664\u6230\uff0c\n\u6167\u666f\u4e00\u4eba\uff0c\u4e0d\u582a\u5fa9\ua704\u9032\uff0c\u53e3\u51fa\u767d\u6cab\uff0c\u8a9e\ua704\u6cd5\u986f\u4e91\uff0c\u6211\u4ea6\u4e0d\u5fa9\ua704\u6d3b\uff0c\u4fbf\u53ef\u6642\u53bb\uff0c\u52ff\u5f97\u4ff1\u6b7b\uff0c\u65bc\u662f\u9042\u7d42\uff0c\n\u6cd5\u986f\u64ab\u4e4b\uff0c\u60b2\ua700\u865f\uff0c\u672c\u5716\u4e0d\u679c\uff0c\u547d\u4e5f\u5948\u4f55\u3002\u5fa9\ua704\u81ea\u529b\u524d\uff0c\u5f97\u904e\u5dba\u5357\uff0c\u5230\u7f85\u5937\u570b\uff0c\u8fd1\u6709\u4e09\u5343\u50e7\uff0c\u517c\n\u5927\u5c0f\u4e58\u5b78\u3002\u4f4f\u6b64\u590f\u5750\uff0c\u5750\u8a16\uff0c\u5357\u4e0b\u884c\u5341\u65e5\uff0c\u5230\u8dcb\u90a3\u570b\uff0c\u4ea6\u6709\u4e09\u5343\u8a31\u50e7\uff0c\u7686\u5c0f\u4e58\u5b78\u3002\u5f9e\u6b64\u6771\u884c\u4e09\u65e5\uff0c\n\u5fa9\ua704\u6e21\u65b0\u982d\u6cb3\uff0c\u5169\u5cb8\u7686\u5e73\u5730\u3002\n\n [1] S, J \u9031.\n\n\n\n\n\u5341\u4e94\u7ae0\n\n\n\u904e\u6cb3\u6709\u570b\u540d\u6bd8\u837c\uff0c\u4f5b\u6cd5\u8208\u76db\uff0c\u517c\u5927\u5c0f\u4e58\u5b78\uff0c\u898b\u79e6\u9053\u4eba\u5f80\uff0c\u4e43\u5927\u6190\u610d\uff0c\u4f5c\u662f\u8a00\uff0c\u5982\u4f55\u908a\u5730\u4eba\u80fd\n\u77e5\u51fa\u5bb6\u7232\u9053\uff0c\u9060\u6c42\u4f5b\u6cd5\uff0c\u6089\u4f9b\u7d66\u6240\u9808\uff0c\u5f85\u4e4b\u5982\u6cd5\u3002\n\n\n\n\n\u5341\u516d\u7ae0\n\n\n\u5f9e\u6b64\u6771\u5357\u884c\uff0c\u6e1b\u516b\u5341\u7531\u5ef6\uff0c\u7d93\u6b77\u8af8\u5bfa\u751a\u591a\uff0c\u50e7\u8846\u842c\u6578\uff0c\u904e\u662f\u8af8\u8655\ua702\u5df2\uff0c\u5230\u4e00\u570b\uff0c\u570b\u540d\u6469\u982d\u7f85\uff0c\n\u53c8\u7d93\u84b1[1]\u90a3\u6cb3\uff0c\u6cb3\u908a\u5de6\u53f3\uff0c\u6709\u4e8c\u5341\u50e7\u4f3d\u85cd\uff0c\u53ef\u6709\u4e09\u5343\u50e7\uff0c\u4f5b\u6cd5\u8f49\u76db\u3002\u51e1\u6c99\u6cb3\ua702\u5df2\u897f\uff0c\u5929\u7afa\u8af8\u570b\uff0c\n\u570b\u738b\u7686\u7be4\u4fe1\u4f5b\u6cd5\uff0c\u4f9b\u990a\u8846\u50e7\u6642\uff0c\u5247\u812b\u5929\u51a0\uff0c\u5171\u8af8\u5b97\u89aa\u7fa3\u81e3\uff0c\u624b\u81ea\u884c\u98df\uff0c\u884c\u98df\ua702\u5df2\uff0c\u92ea\u6c08\u65bc\u5730\uff0c\n\u5c0d\u4e0a\u5ea7\u524d\uff0c\u5750\u65bc\u8846\u50e7\u524d\uff0c\u4e0d\u6562\u5750\u7240\uff0c\u4f5b\u5728\u4e16\u6642\uff0c\u8af8\u738b\u4f9b\u990a\u6cd5\u5f0f\uff0c\u76f8\u50b3\u81f3\u4eca\u3002\u5f9e\u662f\u4ee5\u5357\uff0c\u540d\u7232\u4e2d\u570b\uff0c\n\u4e2d\u570b\u5bd2\u6691\u8abf\u548c\uff0c\u7121\u971c\u96ea\uff0c\u4eba\u6c11\u6bb7\u6a02\uff0c\u7121\u6236\u7c4d\u5b98\u6cd5\uff0c\u552f\u8015\u738b\u5730\u8005\uff0c\u4e43\u8f38\u5730\u5229\uff0c\u6b32\u53bb\u4fbf\u53bb\uff0c\u6b32\u4f4f\u4fbf\u4f4f\uff0c\n\u738b\u6cbb\u4e0d\u7528\u5211\u65ac[2]\u6709\u7f6a\u8005\uff0c\u4f46\u7f70\u5176\u9322\uff0c\u96a8\u4e8b\u8f15\u91cd\uff0c\u96d6\u5fa9\ua704\u8b00\u7232\u60e1\u9006\uff0c\u4e0d\u904e\u622a\u53f3\u624b\u800c\ua702\u5df2\uff0c\u738b\u4e4b\u4f8d\u885b\n\u5de6\u53f3\uff0c\u7686\u6709\u4f9b\u797f\uff0c\u8209\u570b\u4eba\u6c11\uff0c\u6089\u4e0d\u6bba\u751f\uff0c\u4e0d\u98ee\u9152\uff0c\u4e0d\u98df\u8471\u849c\uff0c\u552f\u9664\u65c3\u837c[3]\u7f85\uff0c\u65c3\u837c\u7f85\u540d\u7232\u60e1\u4eba\uff0c\n\u8207\u4eba\u5225\u5c45\uff0c\u82e5\u5165\u57ce\u5e02\uff0c\u5247\u64ca\u6728[4]\u4ee5\u81ea\u7570\uff0c\u4eba\u5247\u8b58\u800c\u907f\u4e4b\uff0c\u4e0d\u76f8\u642a[5]\u63ec[6]\u3002\u570b\u4e2d\u4e0d\u990a\n\u4417[7]\u9dc4[7]\uff0c\u4e0d\u8ce3\u751f\u53e3\uff0c\u5e02\u7121\u5c60\u5e97[8]\uff0c\u53ca\u6cbd[9]\u9152\u8005\uff0c\u8ca8\u6613\uff0c\u5247\u7528\u8c9d\u9f52\uff0c\u552f\u65c3\u837c\u7f85\uff0c\u6f01[10]\n\u7375\u5e2b\uff0c\u8ce3\u8089\u8033\u3002\u81ea\u4f5b\u822c\u6ce5\u6d39\u5f8c\uff0c\u8af8\u570b\u738b\uff0c\u9577\u8005\u5c45\u58eb\uff0c\u7232\ua704\u8846\u50e7\u8d77\u7cbe\u820d\uff0c\u4f9b\u7d66\u7530\u5b85\uff0c\u5712\u5703\uff0c\u6c11\u6236\uff0c\n\u725b\u72a2\uff0c\u9435\u52b5\u66f8\u9304\uff0c\u5f8c\u738b\u738b\u76f8\u50b3\uff0c\u7121\u6562\u5ee2\u8005\uff0c\u81f3\u4eca\u4e0d\u7d55\u3002\u8846\u50e7\u4f4f\u6b62\u623f\u820d[11]\uff0c\u7240\u84d0\u98ee\u98df\uff0c\u8863\u670d\uff0c\n\u90fd\u7121\u95d5\u4e4f\uff0c\u8655\u8655\u7686\u723e\u3002\u8846\u50e7\u5e38\u4ee5\u4f5c\u529f\u5fb7\u7232\u696d\uff0c\u53ca\u8aa6\u7d93\u5750\u79aa\uff0c\u5ba2\u50e7\u5f80\u5230\uff0c\u820a\u50e7\u8fce\u9006\uff0c\u4ee3\u64d4[12]\n\u8863\u9262\uff0c\u7d66\u6d17\u8db3\u6c34\uff0c\u5857\u8db3\u6cb9\uff0c\u8207\u975e\u6642\u6f3f\uff0c\u9808\u81fe\u606f\ua702\u5df2\uff0c\u5fa9\ua704\u554f\u5176\u81d8\u6578\uff0c\u6b21\u7b2c\u5f97\u623f\u820d\u81e5\u5177\uff0c\u7a2e\u7a2e\u5982\u6cd5\u3002\n\u8846\u50e7\u4f4f\u8655\uff0c\u4f5c\u820d\u5229\u5f17\u5854\uff0c\u76ee\u9023\uff0c\u963f\u96e3\u5854\uff0c\u5e77\u963f\u6bd8\u66c7\uff0c\u5f8b\uff0c\u7d93\uff0c\u5854\u3002\u5b89\u5c45\u5f8c\u4e00\u6708\uff0c\u8af8\u5e0c\u798f\u4e4b\u5bb6\uff0c\u52f8\u5316\n\u4f9b\u990a\u50e7\uff0c\u884c[13]\u975e\u6642\u6f3f\uff0c\u8846\u50e7\u5927\u6703\u8aaa\u6cd5\uff0c\u8aaa\u6cd5\ua702\u5df2\uff0c\u4f9b\u990a\u820d\u5229\u5f17\u5854\uff0c\u7a2e\u7a2e\u83ef[14]\u9999[14]\uff0c\u901a\u591c\n\u7136\u71c8\uff0c\u4f7f\u4f0e[15]\u6a02[15]\u4eba[16]\u4f5c\uff0c\u820d\u5229\u5f17\uff0c\u5927[17]\u5a46\u7f85\u9580\u6642\uff0c\u8a63\u4f5b\u6c42\u51fa\u5bb6\uff0c\u5927\u76ee\u9023\uff0c\u5927\u8fe6\u8449\uff0c\n\u4ea6\u5982\u662f\uff0c\u8af8\u6bd4\u4e18\u5c3c\uff0c\u591a\u4f9b\u990a\u963f\u96e3\u5854\uff0c\u4ee5\u963f\u96e3\u8acb\u4e16\u5c0a\u807d\u5973\u4eba\u51fa\u5bb6\u6545\u3002\u8af8\u6c99\u5f4c\uff0c\u591a\u4f9b\u990a\u7f85\u4e91\u3002\n\u963f\u6bd8\u66c7\u5e2b\u8005\uff0c\u4f9b\u990a\u963f\u6bd8\u66c7\uff0c\u5f8b\u5e2b\u8005\u4f9b\u990a\u5f8b\uff0c\u5e74\u5e74\u4e00\u4f9b\u990a\uff0c\u5404\u81ea\u6709\u65e5\uff0c\u6469\u8a36\u884d\u4eba\uff0c\u5247\u4f9b\u990a\u822c\n\u82e5\u6ce2\u7f85\u871c\uff0c\u6587\u6b8a\u5e2b\u5229\uff0c\u89c0\u4e16\u97f3\u7b49\u3002\u8846\u50e7\u53d7\u6b72\u7adf\uff0c\u9577\u8005\u5c45\u58eb\uff0c\u5a46\u7f85\u9580\u7b49\uff0c\u5404\u5c07[18]\u7a2e\u7a2e\u8863\u7269\uff0c\n\u6c99\u9580\u6240\u9808\u4ee5\u7528[19]\uff0c\u5e03\u65bd\u8846[20]\u50e7[20]\uff0c\u50e7\u53d7[21]\uff0c\u4ea6\u81ea\u5404\u5404\u5e03\u65bd\uff0c\u4f5b\u6ce5\u6d39\ua702\u5df2\u4f86\uff0c\n\u8056\u8846\u6240\u884c\uff0c\u5a01\u5100\u6cd5\u5247\uff0c\u76f8\u627f\u4e0d\u7d76\u3002\u81ea\u5ea6[22]\u65b0\u982d\u6cb3\uff0c\u81f3\u5357\u5929\u7afa\uff0c\u8fc4\u4e8e\u5357\u6d77\uff0c\u56db\u4e94\u842c\u91cc\uff0c\n\u7686\u5e73\u5766\uff0c\u7121\u5927\u5c71\u5ddd\uff0c\u6b63\u6709\u6cb3\u6c34\u8033[23]\u3002\n\n [1] S, M \u6355.\n [2] S, M \u5ca1.\n [3] S, M \u8336. W.\n [4] S \u6c34.\n [5] S \u5510; S, p.y. \u6e6f.\n [6] S \u7a81.\n [7] S, M \u732a\u96de.\n [8] S, M \u4f30.\n [9] S \u4f30; M \u9164.\n [10] S, M omit.\n [11] After \u820d, S, M insert \u4f9b\u990a.\n [12] S, M \u6a90. W.\n [13] S, M \u4f5c.\n [14] S, M invert.\n [15] S, M omit.\n [16] Before \u4eba, S, M have \u5f7c.\n [17] S, M \u672c.\n [18] S, M \u6301.\n [19] S, M omit.\n [20] S, M invert.\n [21] S, M omit.\n [22] S, M \u6e21.\n [23] S, M omit.\n\n\n\n\n\u5341\u4e03\u7ae0\n\n\n\u5f9e\u6b64\u6771\u5357\u884c\u5341\u516b\u7531\u5ef6\uff0c\u6709\u570b\u540d\u50e7\u8fe6\u65bd\uff0c\u4f5b\ua702\u4e0a\u5fc9\u5229\u5929\uff0c\u4e09\u6708\u7232\ua704\u6bcd\u8aaa\u6cd5\uff0c\u4f86[1]\u4e0b\u8655\u3002\u4f5b\ua702\u4e0a\u5fc9\u5229\u5929\uff0c\n\u4ee5\u795e\u901a\u529b\uff0c\u90fd\u4e0d\u4f7f\u8af8\u5f1f\u5b50\u77e5\uff0c\u4f86\u6eff\u4e03\u65e5\uff0c\u4e43\u653e\u795e\u8db3\uff0c\u963f\u90a3\u5f8b\u4ee5\u5929\u773c\u9059\u898b\u4e16\u5c0a\uff0c\u537d\u8a9e\ua704\u5c0a\u8005\u5927\u76ee\u9023\uff0c\n\u6c5d\u53ef\u5f80\u554f\u8a0a\u4e16\u5c0a\uff0c\u76ee\u9023\u537d\u5f80\uff0c\u982d\u9762\u79ae\u8db3\uff0c\u5171\u76f8\u554f\u8a0a\uff0c\u554f\u8a0a\ua702\u5df2\uff0c\u4f5b\u8a9e\ua704\u76ee\u9023\u3002\u543e\ud861\udeab\u5f8c\u4e03\u65e5\uff0c\u7576\u4e0b\n\u95bb\u6d6e\u63d0\uff0c\u76ee\u9023\u65e3\u9084\uff0c\u4e8e\u6642\u516b\u570b\u5927\u738b\uff0c\u53ca\u8af8\u81e3\u6c11\uff0c\u4e0d\u898b\u4f5b\u4e45\uff0c\u54b8\u7686\u6e34\u4ef0\uff0c\u96f2\u96c6\u6b64\u570b\uff0c\u4ee5\u5f85\u4e16\u5c0a\uff0c\u6642\n\u512a\u9262\u7f85\u6bd4\u4e18\u5c3c\uff0c\u537d\u81ea\u5fc3\u5ff5\uff0c\u4eca\u65e5\u570b\u738b\u81e3\u6c11\uff0c\u7686\u7576[2]\u8fce\u4f5b\uff0c\u6211\u662f\u5973\u4eba\uff0c\u4f55\u7531\u5f97\u5148\u898b\uff0c\u4f5b\u537d\u4ee5\u795e\u8db3\u5316\n\u4f5c\u8f49\u8f2a\u8056\u738b\uff0c\u6700\u524d\u79ae\u4f5b\u3002\u4f5b\u5f9e\u5fc9\u5229\u5929\u4e0a\u4f86\u5411\u4e0b\uff0c\u4e0b\u6642\uff0c\u5316\u4f5c\u4e09\u9053\u5bf6\u968e\uff0c\u4f5b\u5728\u4e2d\u9053\uff0c\u4e03\u5bf6\u968e\u4e0a\u884c\uff0c\n\u68b5\u5929\u738b\uff0c\u4ea6\u5316\u4f5c\u767d\u9280\u968e\uff0c\u5728\u53f3\u908a\u57f7\u767d\u62c2\u800c\u4f8d\uff0c\u5929\u5e1d\u91cb\u5316\u4f5c\u7d2b\u91d1\u968e\uff0c\u5728\u5de6\u908a\u57f7\u4e03\u5bf6\u84cb\u800c\u4f8d\uff0c\u8af8\u5929\n\u7121\u6578\u5f9e\u4f5b\u4e0b\uff0c\u4f5b\u65e3\u4e0b\uff0c\u4e09\u968e\u4ff1\u6c92\u4e8e[3]\u5730\uff0c\u9918\u6709\u4e03\u7d1a\u800c[4]\u73fe\uff0c\u5f8c\u963f\u80b2\u738b\uff0c\u6b32\u77e5\u5176\u6839\u969b\uff0c\u9063\u4eba\n\u6398\u770b\uff0c\u4e0b\u81f3\u9ec3\u6cc9\uff0c\u6839\u7336\u4e0d\u76e1\uff0c\u738b\u76ca\u656c[5]\u4fe1[5]\uff0c\u537d\u65bc\u968e\u4e0a\u8d77\u7cbe\u820d\uff0c\u7576\u4e2d\u968e\u4f5c\u4e08\u516d\u7acb\u50cf\uff0c\u7cbe\u820d\n\u5f8c\u7acb\u77f3\u67f1\uff0c\u9ad8\u4e09\u5341\u8098\uff0c\u4e0a\u4f5c\u5e2b\u5b50\uff0c\u67f1\u5167\u56db\u908a\uff0c\u6709\u4f5b\u50cf\uff0c\u5167\u5916\u668e[6]\u5fb9\uff0c\u6de8\u82e5\u7409\u7483\uff0c\u6709\u5916\u9053\u8ad6\u5e2b\uff0c\n\u8207\u6c99\u9580\u8acd\u6b64\u4f4f\u8655\uff0c\u6642\u6c99\u9580\u7406\u5c48\uff0c\u65bc\u662f\u5171\u7acb\u8a93\u8a00\uff0c\u6b64\u8655\u82e5\u662f\u6c99\u9580\u4f4f\u8655\u8005\uff0c\u4eca\u7576\u6709\u9748\u9a57\uff0c\u4f5c\u662f\u8a00\ua702\u5df2\uff0c\n\u67f1\u982d\u5e2b\u5b50\uff0c\u4e43\u5927\u9cf4\u543c\u898b\ua704\u9a57[7]\uff0c\u65bc\u662f\u5916\u9053\u6174[8]\u6016\uff0c\u5fc3\u4f0f\u800c\u9000\u3002\u4f5b\u4ee5\u53d7\u5929\u98df\u4e09\u6708\uff0c\u6545\u8eab\u4f5c\u5929\u9999\uff0c\n\u4e0d\u540c\u4e16\u4eba\uff0c\u537d\u4fbf\u6d74\u8eab\uff0c\u5f8c\u4eba\u65bc\u6b64\u8655\u8d77\u6d74\u5ba4\uff0c\u6d74\u5ba4\u7336\u5728\u3002\u512a\u9262\u7f85\u6bd4\u4e18\u5c3c\u521d\u79ae\u4f5b\u8655\uff0c\u4eca\u4ea6\u8d77\u5854\uff0c\u4f5b\u5728\n\u4e16\u6642\uff0c\u6709\u526a[9]\u9aee\u722a[10]\uff0c\u4f5c\u5854\uff0c\u53ca\u904e\u53bb\u4e09\u4f5b\uff0c\u5e77\u91cb\u8fe6\u6587\u4f5b\u5750\u8655\uff0c\u7d93\u884c\u8655\uff0c\u53ca\u4f5c\u8af8\u4f5b\u5f62\u50cf\u8655\uff0c\n\u76e1\u6709\u5854\uff0c\u4eca\u6089\u5728\u3002\u5929\u5e1d\u91cb\uff0c\u68b5\u5929\u738b\uff0c\u5f9e\u4f5b\u4e0b\u8655\uff0c\u4ea6\u8d77\u5854\u3002\u6b64\u8655\u50e7\u53ca\u5c3c\u53ef\u6709\u5343\u4eba\uff0c\u7686\u540c\u8846\u98df\uff0c\n\u96dc\u5927\u5c0f\u4e58\u5b78\uff0c\u4f4f\u8655\u6709[11]\u4e00\u767d\u8033\u9f8d\uff0c\u8207\u6b64\u8846\u50e7\u4f5c\u6a80\u8d8a\uff0c\u4ee4\u570b\u5167\u8c4a\u719f\uff0c\u96e8\u6fa4\u4ee5\u6642\uff0c\u7121\u8af8\u707d\u5bb3\uff0c\u4f7f\u8846\u50e7\n\u5f97\u5b89\uff0c\u8846\u50e7\u611f\u5176\u60e0\uff0c\u6545\u7232\ua704\u4f5c\u9f8d\u820d\uff0c\u6577\u7f6e\u5750\u8655\uff0c\u53c8\u7232\ua704\u9f8d\u8a2d\u798f\u98df\u4f9b\u990a\uff0c\u8846\u50e7\u65e5\u65e5\u8846\u4e2d\uff0c\u5225\u5dee\u4e09\u4eba\uff0c\n\u5230\u9f8d\u820d\u4e2d\u98df\uff0c\u6bcf\u81f3\u590f\u5750\u8a16\uff0c\u9f8d\u8f12\u5316\u5f62\uff0c\u4f5c\u4e00\u5c0f\u86c7\uff0c\u5169\u8033\u908a\u767d\uff0c\u8846\u50e7\u8b58\u4e4b\uff0c\u9285\u76c2\u76db\u916a\uff0c\u4ee5\u9f8d\u7f6e\u4e2d\uff0c\n\u5f9e\u4e0a\u5ea7\u81f3\u4e0b\u5ea7\u884c\u4e4b\uff0c\u4f3c\u82e5\u554f\u8a0a\uff0c\u904d\u4fbf\u5316\u53bb\uff0c\u6bcf[12]\u5e74\u4e00\u51fa\uff0c\u5176\u570b\u8c4a\u9952\uff0c\u4eba\u6c11\u71be\u76db\uff0c\u6700\u6a02\u7121\u6bd4\uff0c\n\u8af8\u570b\u4eba\u4f86\uff0c\u7121\u4e0d\u7d93\u7406\u4f9b\u7d66\u6240\u9808\u3002\u5bfa\u897f[13]\u5317\u4e94\u5341\u7531\u5ef6\uff0c\u6709\u4e00\u5bfa\u540d\u5927[14]\u58b3[14]\uff0c\u5927\u58b3\u8005\uff0c\n\u60e1\u9b3c\u540d\u4e5f\uff0c\u4f5b\u672c\u5316\u662f\u60e1\u9b3c\uff0c\u5f8c\u4eba\u65bc\u6b64\u8655\u8d77\u7cbe\u820d\u5e03[15]\u65bd\u963f\u7f85\u6f22\uff0c\u4ee5\u6c34\u704c\u624b\uff0c\u6c34\u701d\u6ef4\u5730\uff0c\u5176\u8655\u6545\u5728\uff0c\n\u6b63\u5fa9\ua704\u6383\u9664\uff0c\u5e38\u73fe\u4e0d\u6ec5\u3002\u6b64\u8655\u5225\u6709\u4f5b\u5854\uff0c\u5584\u9b3c\u795e\u5e38\u6383\u7051\uff0c\u521d\u4e0d\u9808\u4eba\u5de5\uff0c\u6709\u90aa\u898b\u570b\u738b\u8a00\uff0c\u6c5d\u80fd\u5982\u662f\u8005\uff0c\n\u6211\u7576\u591a\u5c07\u5175\u8846\u4f4f\u6b64\uff0c\u76ca\u7a4d\u7cde\u7a62\uff0c\u6c5d\u5fa9\ua704\u80fd\u9664\u4e0d\uff0c\u9b3c\u795e\u537d\u8d77\u5927\u98a8\uff0c\u5439\u4e4b\u4ee4\u6de8\u3002\u6b64\u8655\u6709\u767e\u679a\u5c0f\u5854\uff0c\u4eba\u7d42\n\u65e5\ua702\u6578\u4e4b\uff0c\u4e0d\u80fd\u5f97\u77e5\uff0c\u82e5\u81f3\u610f\u6b32\u77e5\u8005\uff0c\u4fbf\u4e00\u5854\u908a\u7f6e\u4e00\u4eba\uff0c\ua702\u5df2\u5fa9\ua704\u8a08\ua702\u6578\u4eba\u4eba\uff0c\u6216\u591a\u6216\u5c11\uff0c\u5176\u4e0d\u53ef\u5f97\u77e5\u3002\n\u6709\u4e00\u50e7\u4f3d\u85cd\uff0c\u53ef\u516d\u4e03\u767e\u50e7\uff0c\u6b64\u4e2d\u6709\u8f9f\u652f\u4f5b\u98df\u8655\uff0c\u6ce5[16]\u5730\u5927\u5982\u8eca\u8f2a\uff0c\u9918\u8655\u751f\u8349\uff0c\u6b64\u8655\u7368\u4e0d\u751f\uff0c\n\u53ca\u66ec\u8863\u5730\u8655\uff0c\u4ea6\u4e0d\u751f\u8349\uff0c\u8863[C2][17]\u8457\ua706\u5730\u8de1\uff0c\u4eca\u6545\u73fe\u5728\u3002\n\n [1] S, M \u672a. R.\n [2] After \u7576, S, M insert \u5949.\n [3] S, M \u65bc.\n [4] S, M. omit.\n [5] S, M invert.\n [6] S, M \u6620.\n [7] S, M \u8b49.\n [8] S, M \u61fc.\n [9] S, M \u7fe6.\n [10] S, M \u722a. W.\n [11] S, M omit.\n [12] S, M \u5e74.\n [13] S, M omit.\n [14] S, M \u706b\u5883.\n [15] After \u820d, S, M insert \u4ee5\u7cbe\u820d.\n [16] After \u6ce5, S, M insert \u6d39.\n [17] S, M \u689d.\n\n\n\n\n\u5341\u516b\u7ae0\n\n\n\u6cd5\u986f\u4f4f\u9f8d\u7cbe\u820d\uff0c\u590f\u5750\uff0c\u5750\u8a16\uff0c\u6771\u5357\u884c\u4e03\u7531\u5ef6\uff0c\u5230\ud858\udefa\u9952[1]\u5937\u57ce\uff0c\u57ce\u63a5\u6052[2]\u6c34\uff0c\u6709\u4e8c\u50e7\u4f3d\u85cd\uff0c\n\u76e1\u5c0f\u4e58\u5b78\u3002\u53bb\u57ce\u897f\u516d\u4e03\u91cc\uff0c\u6052[2]\u6c34\u5317\u5cb8\uff0c\u4f5b\u7232\ua704\u8af8\u5f1f\u5b50\u8aaa\u6cd5\u8655\uff0c\u50b3\u4e91\uff0c\u8aaa\u7121\u5e38\uff0c\u82e6\uff0c\u7a7a[3]\uff0c\n\u8aaa\u8eab\u5982\u6ce1\u6cab\u7b49\uff0c\u6b64\u8655\u8d77\u5854\uff0c\u7336\u5728\u3002\u5ea6\u6052[2]\u6c34\uff0c\u5357\u884c\u4e09\u7531\u5ef6\uff0c\u5230\u4e00\u6751[4]\u3002\u540d\u963f\u68a8\uff0c\u4f5b\u65bc\u6b64\u4e2d\n\u8aaa\u6cd5\uff0c\u7d93\u884c\uff0c\u5750\u8655\uff0c\u76e1\u8d77\u5854\u3002\n\n [1] S, p.y. \u9403.\n [2] So, all recensions and Julien. Probably should always be \u6d39.\n [3] S, M omit.\n [4] S, M \u6797.\n\n\n\n\n\u5341\u4e5d\u7ae0\n\n\n\u5f9e\u6b64\u6771\u5357\u884c\u5341\u7531\u5ef6\uff0c\u5230\u6c99\u7957\u5927\u570b\uff0c\u51fa\u6c99\u7957\u57ce\uff0c\u5357\u9580\u9053\u6771\uff0c\u4f5b\u672c\u5728\u6b64\u56bc\u694a\u679d\ua702\u5df2[1]\uff0c\u523a\u571f\u4e2d\uff0c\u537d\n\u751f\u9577\u4e03\u5c3a\uff0c\u4e0d\u589e\u4e0d\u6e1b\uff0c\u8af8\u5916\u9053\u5a46\u7f85\u9580\u5ac9\u59ac\uff0c\u6216\u65ab\u6216\u62d4\u9060\u68c4\u4e4b\uff0c\u5176\u8655\u7e8c\u751f\u5982\u6545\u3002\u6b64\u4e2d\u4ea6\u6709\u56db\u4f5b\u7d93\u884c\uff0c\n\u5750\u8655\uff0c\u8d77\u5854\uff0c\u6545\u5728\u3002\n\n [1] S, M omit.\n\n\n\n\n\u4e8c\u5341\u7ae0\n\n\n\u5f9e\u6b64\u5357\u884c\u516b\u7531\u5ef6\uff0c\u5230\u62d8\u85a9\u7f85\u570b\u820d\u885b\u57ce\uff0c\u57ce\u5167\u4eba\u6c11\u5e0c\u66e0\uff0c\u90fd\u6709\u4e8c\u767e\u9918\u5bb6\uff0c\u537d\u6ce2\u65af\u533f\u738b\u6240\u6cbb\u57ce\u4e5f\u3002\n\u5927\u611b\u9053\u6545\u7cbe\u820d\u8655\uff0c\u9808\u9054\u9577\u8005\u4e95\u58c1\uff0c\u53ca\u9d26\u6398\u9b54\u5f97\u9053\uff0c\u822c\u6ce5\u6d39\u71d2\u8eab\u8655\uff0c\u5f8c\u4eba\u8d77\u5854\uff0c\u7686\u5728\u6b64\u57ce\u4e2d\uff0c\n\u8af8\u5916\u9053\u5a46\u7f85\u9580\uff0c\u751f\u5ac9\u59ac\u5fc3\uff0c\u6b32\u6bc0\u58de\u4e4b\uff0c\u5929\u537d\u96f7\u96fb\u9739\u9742\uff0c\u7d42\u4e0d\u80fd\u5f97\u58de\u3002\u51fa\u57ce\u5357\u9580\uff0c\u5343\u4e8c\u767e\u6b65\uff0c\u9053\u897f\uff0c\n\u9577\u8005\u9808\u9054\u8d77\u7cbe\u820d\uff0c\u7cbe\u820d\u6771\u5411\uff0c\u958b\u9580[1]\u6236\uff0c\u5169\u908a[2]\u6709\u4e8c\u77f3\u67f1\uff0c\u5de6\u67f1\u4e0a\u4f5c\u8f2a\u5f62\uff0c\u53f3\u67f1\u4e0a\u4f5c\u725b\u5f62\uff0c\n\u7cbe[3]\u820d[3]\u5de6[3]\u53f3[3]\uff0c\u6c60\u6d41\u6e05\u6de8\uff0c\u6a39[4]\u6797[5]\u5c19\u8302\uff0c\u8846\u83ef\u7570\u8272\uff0c\u851a\u7136\u53ef\u89c0\uff0c\u537d\u6240\u8b02\u7957\u6d39\n\u7cbe\u820d\u4e5f\uff0c\u4f5b\ua702\u4e0a\u5fc9\u5229\u5929\uff0c\u7232\ua704\u6bcd\u8aaa\u6cd5\u4e5d\u5341\u65e5\uff0c\u6ce2\u65af\u533f\u738b\u601d\u898b\u4f5b\uff0c\u537d\u523b\u725b\u982d\u6834\u6a80\u4f5c\u4f5b\u50cf\uff0c\u7f6e\u4f5b\u5750\u8655\uff0c\n\u4f5b\u5f8c\u9084\u5165\u7cbe\u820d\uff0c\u50cf\u537d\u907f\u51fa\u8fce\u4f5b\uff0c\u4f5b\u8a00\uff0c\u9084\u5750\uff0c\u543e\u822c\u6ce5\u6d39\u5f8c\uff0c\u53ef\u7232\u56db\u90e8\u8846\u4f5c\u6cd5\u5f0f\uff0c\u50cf\u537d\u9084\u5750\uff0c\u6b64\u50cf\n\u6700\u662f\u8846\u50cf\u4e4b\u59cb\uff0c\u5f8c\u4eba\u6240\u6cd5\u8005\u4e5f\uff0c\u4f5b\u65bc\u662f\u79fb\u4f4f\u5357\u908a\u5c0f\u7cbe\u820d\uff0c\u8207\u50cf\u7570\u8655\uff0c\u76f8\u53bb\u4e8c\u5341\u6b65\u3002\u7957\u6d39\u7cbe\u820d\uff0c\n\u672c\u6709\u4e03\u5c64\uff0c\u8af8\u570b\u738b\u4eba\u6c11\uff0c\u7af6\u8208\u4f9b\u990a\uff0c\u61f8\u7e52\u5e61[6]\u84cb\uff0c\u6563\u83ef\u71d2\u9999\uff0c\u7136[7]\u71c8\u7e8c\u660e\uff0c\u65e5\u65e5\u4e0d\u7d55\uff0c\u9f20\n\u542b[8]\u71c8\u70b7\uff0c\u71d2[9]\u5e61[6]\u84cb\uff0c\u9042\u53ca\u7cbe\u820d\u4e03\ua700\u91cd\u90fd\u76e1\uff0c\u8af8\u570b\u738b\u4eba\u6c11\uff0c\u7686\u5927\u60b2\u60f1\uff0c\u8b02\u6834\u6a80\u50cf\ua702\u5df2\u71d2\uff0c\n\u5374\u5f8c\u56db\u4e94\u65e5\uff0c\u958b\u6771\u5c0f\u7cbe\u820d\u6236\uff0c\u5ffd\u898b\u672c\u50cf\uff0c\u7686\u5927\u6b61\u559c\uff0c\u5171\u6cbb\u7cbe\u820d\uff0c\u5f97\u4f5c\u5169\ua700\u91cd\uff0c\u9084\u79fb\u50cf\u672c\u8655\u3002\u6cd5\u986f\uff0c\n\u9053\u6574\uff0c\u521d\u5230\u7957\u6d39\u7cbe\u820d\uff0c\u5ff5\u6614\u4e16\u5c0a\u4f4f\u6b64\u4e8c\u5341\u4e94\u5e74\uff0c\u81ea\u50b7\u751f\u5728\u908a\u5730[10]\uff0c\u5171\u8af8\u540c\u5fd7\u904a\u6b77\u8af8\u570b\uff0c\n\u800c\u6216\u6709\u9084\u8005\uff0c\u6216\u6709\u7121\u5e38\u8005\uff0c\u4eca\u65e5\u4e43\u898b\u4f5b\u7a7a\u8655\uff0c\u6134\u7136\u5fc3\u60b2\uff0c\u5f7c\u8846\u50e7\u51fa\u554f\u6cd5[11]\u986f\u7b49\u8a00\uff0c\u6c5d\u7b49\u5f9e\n\u4f55\u570b\u4f86\uff0c\u7b54\u66f0[12]\uff0c\u5f9e\u6f22\u5730\u4f86\uff0c\u5f7c\u8846\u50e7\u6b4e\u66f0\uff0c\u5947\u54c9\uff0c\u908a\u570b[13]\u4e4b\u4eba\uff0c\u4e43\u80fd\u6c42\u6cd5\u81f3\u6b64\uff0c\u81ea\u76f8\n\u8b02\u8a00\uff0c\u6211\u7b49\u8af8\u5e2b\u548c\u4e0a[14]\uff0c\u76f8\ud84f\udd0e\u4ee5[15]\u4f86\uff0c\u672a\u898b\u6f22\u9053\u4eba\u4f86\u5230\u6b64\u4e5f\u3002\u7cbe\u820d\u897f\u5317\u56db\u91cc\uff0c\u6709\u6797[16]\u3002\n\u540d\u66f0\u5f97\u773c\uff0c\u672c\u6709\u4e94\u767e\u76f2\u4eba\uff0c\u4f9d\u7cbe\u820d\u4f4f\u6b64\uff0c\u4f5b\u7232\ua704\u8aaa\u6cd5\uff0c\u76e1\u9084\u5f97\u773c\uff0c\u76f2\u4eba\u6b61\u559c\uff0c\u523a[17]\u6756\u8457\ua706\u5730\uff0c\n\u982d\u9762\u4f5c\u79ae\uff0c\u6756\u9042\u751f\u9577\u5927\uff0c\u4e16\u4eba\u91cd\u4e4b\uff0c\u7121\u6562\u4f10\u8005\uff0c\u9042\u6210\u7232\u6797\uff0c\u662f\u6545\u4ee5\u5f97\u773c\u7232\u540d\uff0c\u7957\u6d39\u8846\u50e7\uff0c\u4e2d\u98df\u5f8c\uff0c\n\u591a\u5f80\u5f7c\u6797[16]\u4e2d\u5750\u79aa\u3002\u7957\u6d39\u7cbe\u820d\u6771\u5317\u516d\u4e03\u91cc\uff0c\u6bd8\u820d\u4f49\u6bcd\u4f5c\u7cbe\u820d\uff0c\u8acb\u4f5b\u53ca\u50e7\u6b64\u8655\uff0c\u6545\u5728\u3002\u7957\u6d39\u7cbe\u820d\n\u5927\u9662[18]\uff0c\u5404[19]\u6709\u4e8c\u9580\uff0c\u4e00\u9580\u6771\u5411\uff0c\u4e00\u9580\u5317\u5411\uff0c\u6b64\u5712\u537d\u9808\u9054\u9577\u8005\u5e03\u91d1\u9322\u8cb7\u5730\u8655[20]\uff0c\n\u7cbe\u820d\u7576\u4e2d\u592e\uff0c\u4f5b\u4f4f\u6b64\u8655\u6700\u4e45\uff0c\u8aaa\u6cd5\uff0c\u5ea6\u4eba\uff0c\u7d93\u884c\uff0c\u5750\u8655\uff0c\u4ea6\u76e1\u8d77\u5854\uff0c\u7686\u6709\u540d\u5b57\uff0c\u4e43\u5b6b\u9640\u5229\u6bba\u8eab\u8b17\n\u4f5b\u8655\u3002\u51fa\u7957\u6d39\u6771\u9580\uff0c\u5317\u884c\u4e03\u5341\u6b65\uff0c\u9053\u897f\uff0c\u4f5b\u6614\u5171\u4e5d\u5341\u516d\u7a2e\u5916\u9053\u8ad6\u8b70\uff0c\u570b\u738b\uff0c\u5927\u81e3\uff0c\u5c45\u58eb\uff0c\u4eba\u6c11\uff0c\n\u7686\u96f2\u96c6\u800c\u807d\uff0c\u6642\u5916\u9053\u5973\uff0c\u540d\u65c3\u906e[21]\u6469\u90a3\u8d77\u5ac9\u59ac[22]\u5fc3\uff0c\u53ca[23]\u61f7\u8863\u8457\ua706\u8179\u524d\uff0c\u4f3c\u82e5\u598a[24]\u8eab\uff0c\n\u65bc\u8846\u6703\u4e2d\u8b17\u4f5b\u4ee5\u975e\u6cd5\uff0c\u65bc\u662f\u5929\u5e1d\u91cb\u537d\u5316\u4f5c\u767d\u9f20\uff0c\u5699[25]\u5176\u8170\u5e36[26]\uff0c\u5e36\u65b7\uff0c\u6240\u61f7\u8863\u58ae\u5730\uff0c\n\u5730\u537d[27]\u88c2\uff0c\u751f\u5165\u5730\u7344\uff0c\u53ca\u8abf\u9054\u6bd2\u722a[28]\u6b32\u5bb3\u4f5b\uff0c\u751f\u5165\u5730\u7344\u8655\uff0c\u5f8c\u4eba\u7686\u5e56[29]\u5e5f[29]\u4e4b\uff0c\n\u53c8\u65bc\u8ad6\u8b70\u8655\u8d77\u7cbe[30]\u820d[30]\uff0c\u9ad8\u516d\u4e08\u8a31\uff0c\u4e2d[31]\u6709\u5750\u4f5b\u50cf[32]\uff0c\u5176\u9053\u6771\u6709\u5916\u9053\u5929\u5bfa\uff0c\n\u540d\u66f0\u5f71\u8986\ua704\uff0c\u8207\u8ad6\u8b70\u8655\u7cbe\u820d\u88cc[33]\u9053\u76f8\u5c0d\uff0c\u4ea6\u9ad8\u516d\u4e08\u8a31\uff0c\u6240\u4ee5\u540d\u5f71\u8986\ua704\u8005\uff0c\u65e5\u5728\u897f\u6642\uff0c\u4e16\u5c0a\u7cbe\u820d\u5f71\uff0c\n\u5247\u668e\u5916\u9053\u5929\u5bfa\uff0c\u65e5\u5728\u6771\u6642\uff0c\u5916\u9053\u5929\u5bfa\u5f71\uff0c\u5247\u5317\u668e\uff0c\u7d42\u4e0d\u5f97\u668e\u4f5b\u7cbe\u820d\u4e5f\uff0c\u5916\u9053\u5e38\u9063\u4eba\u5b88\u5176\u5929\u5bfa\uff0c\n\u6383\u7051\uff0c\u71d2\u9999\uff0c\u71c3\u71c8\uff0c\u4f9b\u990a\uff0c\u81f3\u660e\u65e6\u5176\u71c8\u8f12\u79fb\u5728\u4f5b\u7cbe\u820d\u4e2d\uff0c\u5a46\u7f85\u9580\u605a\u8a00\uff0c\u8af8\u6c99\u9580\u53d6\u6211\u71c8\uff0c\u81ea\u4f9b\u990a\u4f5b\uff0c\n\u7232\u723e[34]\u4e0d\u6b62\u3002\u5a46\u7f85\u9580\u65bc\u662f\u591c\u81ea\u4f3a\u5019\uff0c\u898b\u5176\u6240\u4e8b\u5929\u795e\uff0c\u5c07[35]\u71c8\u7e5e\u4f5b\u7cbe\u820d\u4e09\u531d[36]\u4f9b[37]\n\u990a[37]\uff0c\u4f9b\u990a\u4f5b\ua702\u5df2\uff0c\u5ffd\u7136\u4e0d\u898b\ua704\u3002\u5a46\u7f85\u9580\u4e43\u77e5\u4f5b\u795e\u5927\uff0c\u537d\u6368\u5bb6\u5165\u9053\uff0c\u50b3\u4e91\uff0c\u8fd1\u6709\u6b64\u4e8b\u3002\u7e5e\u7957\u6d39\n\u7cbe\u820d\uff0c\u6709\u4e5d\u5341\u516b\u50e7\u4f3d\u85cd\uff0c\u76e1\u6709\u50e7\u4f4f[38]\uff0c\u552f\u4e00\u8655\u7a7a\u3002\u6b64\u4e2d\u570b\u6709\u4e5d\u5341\u516d\u7a2e\u5916\u9053\uff0c\u7686\u77e5\u4eca\u4e16\u5f8c[39]\n\u4e16[40]\uff0c\u5404\u6709\u5f92\u8846\uff0c\u4ea6\u7686\u4e5e\u98df\uff0c\u4f46\u4e0d\u6301\u9262\uff0c\u4ea6\u5fa9\ua704\u6c42\u798f\uff0c\u65bc\u66e0\u8def\u5074\uff0c\u7acb\u798f\u5fb7\u820d\u5c4b\u5b87\uff0c\u7240\u81e5\uff0c\u98ee\u98df\uff0c\n\u4f9b\u7d66\u884c\u8def\u4eba\uff0c\u53ca\u51fa\u5bb6\u4eba\uff0c\u4f86\u53bb\u5ba2\uff0c\u4f46\u6240\u671f\u7570\u8033\u3002\u8abf\u9054\u4ea6\u6709\u8846\u5728\uff0c\u5e38[41]\u4f9b\u990a\u904e\u53bb\u4e09\u4f5b\uff0c\u552f\u4e0d\u4f9b\u990a\n\u91cb\u8fe6\u6587\u4f5b\u3002\u820d\u885b\u57ce\u6771\u5357\u56db\u91cc\uff0c\u7409\u7483\u738b\u6b32\u4f10\u820d\u5937\u570b\uff0c\u4e16\u5c0a\u7576\u9053\u5074\u7acb\uff0c\u7acb\u8655\u8d77\u5854\u3002\n\n [1] J repeats.\n [2] S, M \u5ec2.\n [3] S, M omit.\n [4] S, M omit.\n [5] After \u6797, S, M insert \u6728.\n [6] S, M \u65db.\n [7] S, M \u71c3.\n [8] S, M \u929c.\n [9] After \u71d2, S, M insert \u82b1.\n [10] S, M \u5937.\n [11] S, M omit.\n [12] S, M \u4e91.\n [13] S, M \u5730.\n [14] M \u5c19.\n [15] S, M \ua702\u5df2.\n [16] S, M \u699b.\n [17] S, M The Corean text is vulgar form of this.\n [18] S. \u63f4; M \u5712.\n [19] S, M \u843d.\n [20] After \u8655, S, M insert \u4e5f.\n [21] S, p.y, \u67d8.\n [22] S, M \u5992.\n [23] Should probably be \u4e43.\n [24] S, M \u59d9.\n [25] S, M \u9f67.\n [26] S, M omit.\n [27] After \u537d, S, M insert \u5288.\n [28] J \u74dc.\n [29] S, M \u6a19\u8b58.\n [30] S, M repeat.\n [31] S, M \u88cf.\n [32] S, M omit.\n [33] S, M \u4f86.\n [34] Another form of this in text.\n [35] S, M \u6301.\n [36] S, M \u5e00.\n [37] S, M omit.\n [38] After \u4f4f, insert \u8655.\n [39] S, M omit.\n [40] S, M omit.\n [41] S, M omit.\n\n\n\n\n\u4e8c\u5341\u4e00\u7ae0\n\n\n\u57ce\u897f\u4e94\u5341\u91cc\uff0c\u5230\u4e00\u9091\uff0c\u540d\u90fd\u7dad\uff0c\u662f\u8fe6\u8449\u4f5b\u672c\u751f\u8655\uff0c\u7236\u5b50\u76f8\u898b\u8655\uff0c\u822c\u6ce5\u6d39\u8655\uff0c\u7686\u6089\u8d77\u5854\uff0c\u8fe6\u8449\u5982\u4f86\n\u5168\u8eab\u5168\u5229\u4ea6\u8d77\u5927\u5854\u3002\u5f9e\u820d\u885b\u57ce\u6771\u5357\uff0c\u884c\u5341\u4e8c\u7531\u5ef6\uff0c\u5230\u4e00\u9091\uff0c\u540d\u90a3\u6bd8\u4f3d\uff0c\u662f\u62d8\u6a13\u79e6\u4f5b\u6240\u751f\u8655\uff0c\u7236\u5b50\n\u76f8\u898b\u8655\uff0c\u822c\u6ce5\u6d39\u8655\uff0c\u4ea6[1]\u7686[2]\u8d77\u5854\u3002\u5f9e\u6b64\u5317\u884c\uff0c\u6e1b\u4e00\u7531\u5ef6\uff0c\u5230\u4e00\u9091\uff0c\u662f\u62d8\u90a3\u820d\u725f\u5c3c\u4f5b\u6240\u751f\u8655\uff0c\n\u7236\u5b50\u76f8\u898b\u8655\uff0c\u822c\u6ce5\u6d39\u8655\uff0c\u4ea6\u7686\u8d77\u5854\u3002\n\n [1] After \u4ea6, S, M insert \u6709\u50e7\u4f3d\u85cd.\n [2] S, M omit.\n\n\n\n\n\u4e8c\u5341\u4e8c\u7ae0\n\n\n\u5f9e\u6b64\u6771\u884c\uff0c\u6e1b\u4e00\u7531\u5ef6\uff0c\u5230\u8fe6\u7dad\u7f85\u885b\u57ce\uff0c\u57ce\u4e2d\u90fd\u7121\u738b\u6c11\uff0c\u751a[1]\u4e18[2]\u8352\uff0c\u6b62[3]\u6709\u8846\u50e7\u6c11\u6236\uff0c\n\u6578\u5341\u5bb6\u800c\ua702\u5df2\u3002\u767d\u6de8\u738b\u6545\u5bae\u8655\uff0c\u4f5c\u592a\u5b50\u6bcd\u5f62\u50cf\uff0c\u53ca[4]\u592a\u5b50\u4e58\u767d\u99ac[5]\uff0c\u5165\u6bcd\u80ce\u6642\uff0c\u592a\u5b50\u51fa\u57ce\n\u6771\u9580\u898b\u75c5\u4eba\uff0c\u5efb\u8eca\u9084\u8655\uff0c\u7686\u8d77\u5854\u3002\u963f\u5937\u76f8\ua704\u592a\u5b50\u8655\uff0c\u8207\u96e3\ud863\ude54\u7b49\u64b2\u8c61\uff0c\u6345\u5c04\u8655\uff0c\u7bad\u6771\u5357\u53bb\u4e09\u5341\u91cc\n\u5165\u5730\uff0c\u4ee4[6]\u6cc9\u6c34\u51fa\uff0c\u5f8c\u4e16\u4eba\u6cbb\u4f5c\u4e95\uff0c\u4ee4\u884c\u4eba\u98ee[7]\uff0c\u4f5b\u5f97\u9053\uff0c\u9084\u898b\u7236\u738b\u8655\uff0c\u4e94\u767e\u91cb\u5b50\u51fa\u5bb6\uff0c\n\u5411\u512a\u6ce2\u96e2\u4f5c\u79ae\uff0c\u5730\u516d\u7a2e\u9707\u52d5\u8655\uff0c\u4f5b\u7232\ua704\u8af8\u5929\u8aaa\u6cd5\uff0c\u56db\u5929\u738b\u7b49[8]\u5b88\u56db\u9580\uff0c\u7236\u738b\u4e0d\u5f97\u5165\u8655\uff0c\u4f5b\u5728\n\u5c3c\u62d8\u5f8b\u6a39\u4e0b\u6771\u5411\u5750\uff0c\u5927\u611b\u9053\u5e03\u65bd\u4f5b\u50e7\u4f3d\u68a8\u8655\uff0c\u6b64\u6a39\u7336\u5728\u3002\u7460[9]\u7483\u738b\u715e[10]\u91cb\u7a2e[11]\uff0c\n\u91cb\u7a2e[11]\u6b7b[12]\uff0c\u76e1\u5f97\u9808\u9640\u6d39\uff0c\u7acb\u5854\uff0c\u4eca\u4ea6\u5728\u3002\u57ce\u6771\u5317\u6578\u91cc\uff0c\u6709\u738b\u7530\uff0c\u592a\u5b50\u5750[13]\u6a39\u4e0b\uff0c\n\u89c0\u8015\u8005\u8655\u3002\u57ce\u6771\u4e94\u5341\u91cc\uff0c\u6709\u738b\u5712\uff0c\u5712\u540d\u8ad6\u6c11\uff0c\u592b\u4eba\u5165\u6c60\u6d17\u6d74\uff0c\u51fa\u6c60\u5317\u5cb8\u4e8c\u5341\u6b65\uff0c\u8209\u624b\u6500\u6a39\u679d\uff0c\n\u6771\u5411\u751f\u592a\u5b50\uff0c\u592a\u5b50\u58ae\u5730\uff0c\u884c\u4e03\u6b65\uff0c\u4e8c\u9f8d\u738b\u6d74\u592a\u5b50\u8eab\uff0c\u6d74\u8655\u9042\u4f5c\u4e95\uff0c\u53ca\u4e0a\u6d17\u6d74\u6c60\uff0c\u4eca\u8846\u50e7\u5e38\u53d6\n\u98ee\u4e4b\u3002\u51e1\u8af8\u4f5b\u6709\u56db\u8655\u5e38\u5b9a\uff0c\u4e00\u8005\uff0c\u6210\u9053\u8655\uff0c\u4e8c\u8005\uff0c\u8f2a[14]\u6cd5\u8f2a\u8655\uff0c\u4e09\u8005\uff0c\u8aaa\u6cd5\uff0c\u8ad6\u8b70\u4f0f\u5916\u9053\u8655\uff0c\n\u56db\u8005\uff0c\ua702\u4e0a\u5fc9\u5229\u5929\uff0c\u7232\ua704\u6bcd\u8aaa\u6cd5\u4f86\u4e0b\u8655\uff0c\u9918\u8005[15]\u5247\u96a8\u6642\u793a\u73fe\u7109\u3002\u8fe6\u7dad\u7f85\u885b\u570b\u5927\u7a7a\u8352\uff0c\u4eba\u6c11\u5e0c\u8e08\uff0c\n\u9053\u8def\u6016\u754f\u767d\u8c61\uff0c\u5e2b\u5b50\uff0c\u4e0d\u53ef\u5984\u884c\u3002\n\n [1] After \u751a, S, M insert \u5982.\n [2] S, M \u5775.\n [3] S, M \u53ea.\n [4] S, M \u4e43. W.\n [5] ? Mistake for \u8c61.\n [6] S \u4eca.\n [7] After \u98ee, S, M insert \u4e4b.\n [8] S, M omit.\n [9] S \u7409.\n [10] S, M \u6bba.\n [11] After \u7a2e, S, M insert \u5b50.\n [12] S, M \u5148.\n [13] S, M omit.\n [14] Probably should be \u8f49.\n [15] S, M omit.\n\n\n\n\n\u4e8c\u5341\u4e09\u7ae0\n\n\n\u5f9e\u4f5b\u751f\u8655\uff0c\u6771\u884c\u4e94\u7531\u5ef6\uff0c\u6709\u570b\u540d\u85cd\u83ab\uff0c\u6b64\u570b\u738b\u5f97\u4f5b\u4e00\u5206\ua704\u820d\u5229\uff0c\u9084\u6b78\u8d77\u5854\uff0c\u537d\u540d\u85cd\u83ab\u5854\uff0c\u5854\u908a\u6709\u6c60\uff0c\n\u6c60\u4e2d\u6709\u9f8d\uff0c\u5e38\u5b88\u8b77\u6b64\u5854\uff0c\u665d\u591c\u4f9b\u990a\uff0c\u963f\u80b2\u738b\u51fa\u4e16\uff0c\u6b32\u7834\u516b\u5854\uff0c\u4f5c\u516b\u842c\u56db\u5343\u5854\uff0c\u7834\u4e03\u5854\ua702\u5df2\uff0c\u6b21\u6b32\n\u7834\u6b64\u5854\uff0c\u9f8d\u4fbf\u73fe\u8eab\uff0c\u6301\u963f\u80b2\u738b\u5165\u5176\u5bae\u4e2d\uff0c\u89c0\u8af8\u4f9b\u990a\u5177\uff0c\ua702\u5df2\uff0c\u8a9e\ua704\u738b\u8a00\uff0c\u6c5d\u4f9b\u990a[1]\u82e5\u80fd\u52dd\u662f\uff0c\n\u4fbf\u53ef\u58de\u4e4b\u6301\u53bb\uff0c\u543e\u4e0d\u8207\u6c5d\u8acd\uff0c\u963f\u80b2\u738b\u77e5\u5176\u4f9b\u990a\u5177\uff0c\u975e\u4e16\u4e4b\u6240[2]\u6709\uff0c\u65bc\u662f\u4fbf\u9084\u3002\u6b64\u4e2d\u8352\u856a\uff0c\u7121\u4eba\n\u7051\u6383\uff0c\u5e38\u6709\u7fa3\u8c61\uff0c\u4ee5\u9f3b\u53d6\u6c34\u7051\u5730\uff0c\u53d6\u96dc\u83ef\u9999\u800c\u4f9b\u990a\u5854\uff0c\u8af8\u570b\u6709\u9053\u4eba\u4f86\uff0c\u6b32\u79ae\u62dc\u5854\uff0c\u9047\u8c61\u5927\u6016\uff0c\u4f9d\u6a39\n\u81ea\u7ff3\uff0c\u898b\u8c61\u5982\u6cd5\u4f9b\u990a\uff0c\u9053\u4eba\u5927\u81ea\u60b2\u611f\uff0c\u6b64\u4e2d\u65e0\u6709\u50e7\u4f3d\u85cd\uff0c\u53ef\u4f9b\u990a\u6b64\u5854\uff0c\u4e43\u4ee4\u8c61\u7051\u6383\uff0c\u9053\u4eba\n\u537d\u6368\u5927\u6212\uff0c\u9084\u4f5c\u6c99\u5f4c\uff0c\u81ea\u633d\u8349\u6728\uff0c\u5e73\u6cbb\u8655\u6240\uff0c\u4f7f\u5f97\u6de8\u6f54\uff0c\u52f8\u5316\u570b\u738b\u4f5c\u50e7\u4f4f\u8655\uff0c\u5df2\u7232\u5bfa\u4e3b[3]\uff0c\n\u4eca\u73fe\u6709\u50e7\u4f4f\uff0c\u6b64\u4e8b\u5728\u8fd1\uff0c\u81ea\u723e\u76f8\ud84f\udd0e\u81f3\u4eca\uff0c\u6052[4]\u4ee5\u6c99\u5f4c\u7232\u5bfa\u4e3b\u3002\n\n [1] S, M omit.\n [2] S, M omit.\n [3] S, M omit.\n [4] So, but should be \u6d39.\n\n\n\n\n\u4e8c\u5341\u56db\u7ae0\n\n\n\u5f9e\u6b64\u6771\u884c\u4e09\u7531\u5ef6\uff0c\u5927[1]\u5b50\u9063\u8eca\u533f\uff0c\u767d\u99ac\uff0c\u9084\u8655\uff0c\u4ea6\u8d77\u5854\u3002\u5f9e\u6b64\u6771\u884c\u56db\u7531\u5ef6\uff0c\u5230\u70ad\u5854\uff0c\u4ea6\u6709\u50e7\u4f3d\u85cd\u3002\n\u5fa9\ua704\u6771\u884c\u5341\u4e8c\u7531\u5ef6\uff0c\u5230\u62d8\u5937\u90a3\u7aed\u57ce\uff0c\u57ce\u5317\uff0c\u96d9\u6a39\u9593\uff0c\u5e0c\u9023\u79aa[2]\u6cb3\u908a\uff0c\u4e16\u5c0a\u65bc\u6b64\u5317\u9996\u800c\u822c\u6ce5\u6d39\uff0c\n\u53ca\u9808\u8dcb\u6700\u5f8c\u5f97\u9053\u8655\uff0c\u4ee5\u91d1\u68fa\u4f9b\u990a\u4e16\u5c0a\u4e03\u65e5\u8655\uff0c\u91d1\u525b\u529b\u58eb\u653e\u91d1\u6775\u8655\uff0c\u516b\u738b\u5206\u820d\u5229\u8655\uff0c\u8af8\u8655\u7686\n\u8d77\u5854\uff0c\u6709\u50e7\u4f3d\u85cd\uff0c\u4eca\u6089\u73fe\u5728\u3002\u5176\u57ce\u4e2d\u4eba\u6c11\uff0c\u4ea6\u5e0c[3]\u66e0\uff0c\u6b62\u6709\u8846\u50e7\u6c11\u6236\u3002\u5f9e\u6b64\u6771\u5357\u884c\u5341\u4e8c\u7531\u5ef6\uff0c\n\u5230\u8af8\u68a8\u8eca\u6b32\u9010[4]\u4f5b\u822c\u6ce5\u6d39\u8655\uff0c\u800c\u4f5b\u4e0d\u807d\uff0c\u6200\u4f5b\u4e0d\u80af\u53bb\uff0c\u4f5b\u5316\u4f5c\u5927\u6df1\u5879[5]\uff0c\u4e0d\u5f97\u5ea6\uff0c\u4f5b\u8207\u9262\u4f5c\u4fe1\uff0c\n\u9063\u9084\u5176\u5bb6\u8655[6]\uff0c\u7acb\u77f3\u67f1\uff0c\u4e0a\u6709\u9298\u984c\u3002\n\n [1] J \u592a. R.\n [2] S, M omit.\n [3] M \u7a00.\n [4] S \u9042.\n [5] In text, with \u6c34 at the side.\n [6] S, M omit.\n\n\n\n\n\u4e8c\u5341\u4e94\u7ae0\n\n\n\u81ea\u6b64\u6771\u884c\u5341[1]\u7531\u5ef6\uff0c\u5230\u6bd8\u820d\u96e2\u570b\u3002\u6bd8\u820d\u96e2\u57ce\u5317\u5927\u6797\uff0c\ua700\u91cd\u95a3\u7cbe\u820d\uff0c\u4f5b\u4f4f\u8655\uff0c\u53ca\u963f\u96e3\u534a\u8eab\u5854\u3002\n\u5176\u57ce\u88cf\u672c\u83f4\u5a46\u7f85\u5973\u5bb6\u7232\ua704\u4f5b\u8d77\u5854\u3002\u4eca\u6545\u73fe\u5728\u3002\u57ce\u5357\u4e09\u91cc\uff0c\u9053\u897f\uff0c\u83f4\u5a46\u7f85\u5973\u4ee5\u5712\u65bd\u4f5b\u4f5c\u4f5b\u4f4f\u8655\u3002\n\u4f5b\u5c07\u822c\u6ce5\u6d39\uff0c\u8207\u8af8\u5f1f\u5b50\u51fa\u6bd8\u820d\u96e2\u57ce\uff0c\u897f\u9580\uff0c\u5efb\u8eab\u53f3\u8f49\u9867\u770b\u6bd8\u820d\u96e2\u57ce\uff0c\u544a\u8af8\u5f1f\u5b50\uff0c\u662f\u543e\u6700\u5f8c\u6240\u884c\u8655\uff0c\n\u5f8c\u4eba\u65bc\u6b64\u8655\u8d77\u5854\u3002\u57ce\u897f\u5317\u4e09\u91cc\uff0c\u6709\u5854\u540d\u653e\u5f13\u4ed7\uff0c\u4ee5\u540d\u6b64\u8005\uff0c\u6052\u6c34\u6d41\u6709\u4e00\u570b\u738b\uff0c\u738b\u5c0f\u592b\u4eba\uff0c\u751f\u4e00\u8089\u80ce\uff0c\n\u5927\u592b\u4eba\u5992\u4e4b\u8a00\uff0c\u6c5d\u751f\u4e0d\u7965\u4e4b\u5fb5\uff0c\u537d\u76db\u4ee5\u6728\u51fd\uff0c\u64f2\u6052\u6c34\u4e2d\uff0c\u4e0b\u6d41\u6709\u570b\u738b\u904a\u89c0\uff0c\u898b\u6c34\u4e0a\u6728\u51fd\uff0c\u958b\u770b\uff0c\n\u898b\u5343\u5c0f\u5152\uff0c\u7aef\u6b63\u6b8a\u7279\uff0c\u738b\u537d\u53d6\u990a\u4e4b\uff0c\u9042\u4fbf\u9577\u5927\uff0c\u751a\u52c7\u5065\uff0c\u6240\u5f80\u5f81\u4f10\uff0c\u7121\u4e0d\u6467\u4f0f\uff0c\u6b21\u4f10\u7236\u738b\u672c\u570b\uff0c\n\u738b\u5927\u6101\u6182\uff0c\u5c0f\u592b\u4eba\u554f\u5982[2]\u4f55\u6545\u6101\u6182\uff0c\u738b\u66f0\uff0c\u5f7c\u570b\u738b\u6709\u5343\u5b50\uff0c\u52c7\u5065\u7121\u6bd4\uff0c\u6b32\u6c42[3]\u4f10\u543e\u570b\uff0c\n\u662f\u4ee5\u6101\u8033\uff0c\u5c0f\u592b\u4eba\u8a00\uff0c\u738b\u52ff\u6101\u6182\uff0c\u4f46\u65bc\u57ce\u6771\u4f5c\u9ad8\u6a13\uff0c\u8cca\u4f86\u6642\uff0c\u7f6e\u6211\u6a13\u4e0a\uff0c\u5247\u6211\u80fd\u5374\u4e4b\uff0c\u738b\u5982\u5176\u8a00\uff0c\n\u81f3\u8cca\u4f86[4]\u6642\uff0c\u5c0f\u592b\u4eba\u65bc\u6a13\u4e0a\uff0c\u8a9e\ua704\u8cca\u8a00\uff0c\u6c5d\u662f\u6211\u5b50\uff0c\u4f55\u6545\u4f5c\u53cd\u9006\u4e8b\uff0c\u8cca\u66f0\uff0c\u6c5d\u662f\u4f55\u4eba\u4e91\u662f\u6211\u6bcd\uff0c\n\u5c0f\u592b\u4eba\u66f0\uff0c\u6c5d\u7b49\u82e5\u4e0d\u4fe1\u8005\uff0c\u76e1\u4ef0\u5411\u5f35\u53e3\uff0c\u5c0f\u592b\u4eba\u537d\u4ee5\u5169\u624b[5]\u6406\u5169\u4e73\uff0c\u4e73\u4f5c[6]\u4e94\u767e\u9053\uff0c\n\u4ff1[7]\u58ae\u5343\u5b50\u53e3\u4e2d\uff0c\u8cca\u77e5\u662f\u5176[8]\u6bcd\uff0c\u537d\u653e\u5f13\u4ed7\uff0c\u4e8c\u7236\u738b\u65bc\u662f\u601d\u60df\uff0c\u7686\u5f97\u8f9f\u652f\u4f5b\uff0c\u4e8c\u8f9f\u652f\n\u4f5b\u5854\u7336\u5728\u3002\u5f8c\uff0c\u4e16\u5c0a\u6210\u9053\uff0c\u544a\u8af8\u5f1f\u5b50\uff0c\u662f\u543e\u6614\u6642\u653e\u5f13\u4ed7\u8655\uff0c\u5f8c\u4eba\u5f97\u77e5\uff0c\u65bc\u6b64\u8655[9]\u7acb\u5854\uff0c\n\u6545\u4ee5\u540d\u7109\u3002\u5343\u5c0f\u5152\u8005\uff0c\u537d\u8ce2\u52ab\u5343\u4f5b\u662f\u4e5f\u3002\u4f5b\u65bc\u653e\u5f13\u4ed7\u5854\u908a\u6368[10]\u58fd[10]\uff0c\u4f5b[10]\u544a\u963f\u96e3\u8a00\uff0c\n\u6211\ud861\udeab\u5f8c\u4e09\u6708\uff0c\u7576\u822c\u6ce5\u6d39\uff0c\u9b54\u738b\u5b08\u56fa\u963f\u96e3\uff0c\u4f7f\u4e0d\u5f97\u8acb\u4f5b\u4f4f\u4e16\u3002\u5f9e\u6b64\u6771\u884c\u4e09\u56db\u91cc\uff0c\u6709\u5854\uff0c\u4f5b\u822c\u6ce5\n\u6d39\u5f8c\u767e\u5e74\uff0c\u6709\u6bd8\u820d\u96e2\u6bd4\u4e18\uff0c\u932f\u884c\u6212\u5f8b\u5341\u4e8b\uff0c\u8b49\u8a00\u4f5b\u8aaa\u5982\u662f\u723e\uff0c\u6642\u8af8\u7f85\u6f22\u53ca\u6301[11]\u5f8b\u6bd4\u4e18\uff0c\n\u51e1[12]\u6709\u4e03\u767e\u50e7\uff0c\u66f4\u64bf\u630d\u5f8b\u85cf\uff0c\u5f8c\u4eba\u65bc\u6b64\u8655\u8d77\u5854\uff0c\u4eca\u4ea6\u73fe[13]\u5728\u3002\n\n [1] S, M \u4e94.\n [2] S, M \u738b.\n [3] J \u4f86.\n [4] S, M \u5230.\n [5] S, M \u4e8e. W.\n [6] Before \u4f5c, S, M insert \u5404.\n [7] S, M omit.\n [8] S, M \u6211.\n [9] S, M omit.\n [10] S, M omit.\n [11] After \u6301, S, M insert \u6212.\n [12] After \u51e1, S, M insert \u592b\u8005.\n [13] S, M omit.\n\n\n\n\n\u4e8c\u5341\u516d\u7ae0\n\n\n\u5f9e\u6b64\u6771\u884c\u56db\u7531\u5ef6\uff0c\u5230\u4e94\u6cb3\u5408\u53e3\uff0c\u963f\u96e3\u5f9e\u6469\u7aed\u570b\u5411\u6bd8\u820d\u96e2\uff0c\u6b32\u822c\u6ce5[1]\u6d39[1]\uff0c\u8af8\u5929\u544a\u963f\u95cd\u4e16\u738b\uff0c\n\u963f[2]\u95cd[2]\u4e16[2]\u738b[2]\u537d\u81ea\u56b4\u99d5\uff0c\u5c07\u58eb\u8846\u8ffd\u5230\u6cb3\u4e0a\uff0c\u6bd8\u820d\u96e2\u8af8\u68a8\u8eca\u805e\u963f\u96e3\u4f86\uff0c\u4ea6\u5fa9\ua704\u4f86\u8fce\uff0c\n\u4ff1\u5230\u6cb3\u4e0a\uff0c\u963f\u96e3\u601d\u60df\uff0c\u524d\uff0c\u5247\u963f\u95cd\u4e16\u738b\u81f4\u6068\uff0c\u9084\uff0c\u5247\u68a8\u8eca\u5fa9\ua704\u6028\uff0c\u537d[3]\u65bc\u6cb3\u4e2d\u592e\u5165\u706b\u5149\u4e09\u6627\uff0c\n\u71d2\u8eab\u800c\u822c\u6ce5\u6d39\uff0c\u5206\u8eab\u4f5c\u4e8c\u5206\ua704\uff0c\u4e00\u5206\ua704\u5728\u4e00\u5cb8\u908a\uff0c\u65bc\u662f\u4e8c\u738b\u5404\u5f97\u534a\u8eab\u820d\u5229\uff0c\u9084\u6b78\u8d77\u5854\u3002\n\n [1] S, M \u6e5f\u69c3.\n [2] S, M omit.\n [3] S, M \u5247.\n\n\n\n\n\u4e8c\u5341\u4e03\u7ae0\n\n\n\u5ea6\u6cb3\uff0c\u5357\u4e0b\u4e00\u7531\u5ef6\uff0c\u5230\u6469\u7aed\u63d0\u570b\uff0c\u5df4\u9023\u5f17\u9091\uff0c\u5df4\u9023\u5f17\u9091\u662f\u963f\u80b2\u738b\u6240\u6cbb\u57ce\u3002\u57ce[1]\u4e2d\u738b\u5bae\u6bbf\uff0c\n\u7686\u4f7f\u9b3c\u795e\u4f5c\uff0c\u7d2f\u77f3\u8d77\u7246[2]\u95d5\uff0c\u5f6b\u6587\u523b\u93e4\uff0c\u975e\u4e16\u6240\u9020\uff0c\u4eca\u6545\u73fe\u5728\u3002\u963f\u80b2\u738b\u5f1f\uff0c\u5f97\u7f85\u6f22\u9053\uff0c\n\u5e38\u4f4f\u8006\u95cd\u5d1b\u5c71\uff0c\u5fd7\u6a02\u9591\u975c\uff0c\u738b\u656c\u5fc3\u6b32[3]\u8acb\u65bc\u5bb6\u4f9b\u990a\uff0c\u4ee5\u6a02\u5c71\u975c\u4e0d\u80af\u53d7\u8acb\uff0c\u738b\u8a9e\ua704\u5f1f\u8a00\uff0c\n\u4f46\u53d7\u6211\u8acb\uff0c\u7576\u7232\ua704\u6c5d\u65bc\u57ce\u88cf\u4f5c\u5c71\uff0c\u4e43\u5177\u98ee\u98df\uff0c\u53ec\u8af8\u9b3c\u795e\u800c\u544a\u4e4b\u66f0\uff0c\u660e\u65e5\u6089\u53d7\u6211\u8acb\uff0c\u7121\u5ea7\u5e2d\uff0c\n\u5404\u81ea\u8ceb\u4f86\uff0c\u660e\u65e5\u8af8\u5927\u9b3c\u795e\uff0c\u5404\u8ceb[4]\u5927\u77f3\u4f86\uff0c\u58c1[5]\u65b9\u56db\u4e94\u6b65\uff0c\u5750\u8a16\uff0c\u537d\u4f7f\u9b3c\u795e\u7d2f\u4f5c\u5927\u77f3\u5c71\uff0c\n\u53c8\u65bc\u5c71\u5e95\uff0c\u4ee5\u4e94\u5927\u65b9\u77f3\uff0c\u4f5c\u4e00[6]\u77f3\u5ba4\uff0c\u53ef\u9577\u4e09\u4e08\uff0c\u5ee3\u4e8c\u4e08\uff0c\u9ad8\u4e00\u4e08\u9918\u3002\u6709\u4e00[7]\u5927\u4e58\u5a46\u7f85\u9580\u5b50\uff0c\n\u540d\u7f85\u6c70\u79c1[8]\u8ff7\uff0c\u4f4f\u6b64\u57ce\u88cf\uff0c\u723d\u609f\u591a\u667a\uff0c\u4e8b\u7121\u4e0d\u9054\uff0c\u4ee5\u6e05\u6de8\u81ea\u5c45\uff0c\u570b\u738b\u5b97\u656c\u5e2b\u4e8b\uff0c\u82e5\u5f80\u554f\u8a0a\uff0c\n\u4e0d\u6562\u7add\u5750\uff0c\u738b\u8a2d\u4ee5\u611b\u656c\u5fc3\u57f7\u624b\uff0c\u57f7\u624b\ua702\u5df2\uff0c\u5a46\u7f85\u9580\u8f12\u81ea\u704c\u6d17\uff0c\u5e74\u53ef\u4e94\u5341\u9918\uff0c\u8209\u570b\u77bb\u4ef0\uff0c\u8cf4\u6b64\n\u4e00\u4eba\uff0c\u5f18\u5ba3\u4f5b\u6cd5\uff0c\u5916\u9053\u4e0d\u80fd\u5f97\u52a0\u9675\u8846\u50e7\u3002\u65bc\u963f\u80b2\u738b\u5854\u908a\uff0c\u9020\u6469\u8a36\u884d\u50e7\u4f3d\u85cd\uff0c\u751a\u56b4\u9e97\uff0c\u4ea6\u6709\n\u5c0f\u4e58\u5bfa\uff0c\u90fd\u5408\u516d\u4e03\u767e\u50e7\u8846\uff0c\u5a01\u5100\uff0c\u5ea0\u5e8f\uff0c\u53ef\u89c0\uff0c\u56db\u65b9\u9ad8\u5fb7\u6c99\u9580\uff0c\u53ca\u5b78\u554f\u4eba\uff0c\u6b32\u6c42\u7fa9\u7406\uff0c\u7686\u8a63\n\u6b64\u5bfa\u3002\u5a46\u7f85\u9580\u5b50\u5e2b\uff0c\u4ea6\u540d\u6587\u6b8a\u5e2b\u5229\uff0c\u570b\u5167\u5927\u5fb7\u6c99\u9580\uff0c\u8af8\u5927\u4e58\u6bd4\u4e18\uff0c\u7686\u5b97\u4ef0\u7109\uff0c\u4ea6\u4f4f\u6b64\u50e7\u4f3d\u85cd\u3002\n\u51e1\u8af8\u4e2d\u570b\uff0c\u552f\u6b64\u570b\u57ce\u9091\u7232\u5927\uff0c\u6c11\u4eba\u5bcc\u76db\uff0c\u7af6\u884c\u4ec1\u7fa9\uff0c\u5e74\u5e74\u5e38\u4ee5\u5efa\u536f\u6708\u516b\u65e5\u884c\u50cf\uff0c\u4f5c\u56db\u8f2a\u8eca\uff0c\n\u7e1b\u7af9\u4f5c\u4e94\u5c64\u6709\ud84f\udd0e\uff0c\u650e[9]\u693b[9]\u621f\uff0c\u9ad8\u4e8c\u4e08\u9918\u8a31\uff0c\u5176\u72c0\u5982\u5854\uff0c\u4ee5\u767d\u3cb2\u7e8f\u4e0a\uff0c\u7136\u5f8c\u5f69\u756b\uff0c\u4f5c\u8af8\n\u5929\u5f62\u50cf\uff0c\u4ee5\u91d1\u9280\u7460\u7483\u838a\u630d\uff0c\u5176\u4e0a\u61f8\u7e52\u5e61\u84cb\uff0c\u56db\u908a\u4f5c\u9f95\uff0c\u7686\u6709\u5750\u4f5b\uff0c\u83e9\u85a9\u7acb\u4f8d\uff0c\u53ef\u6709\u4e8c\u5341\u8eca\uff0c\n\u8eca\u8eca\u838a\u56b4\u5404\u7570\uff0c\u7576\u6b64\u65e5\uff0c\u5883\u5167\u9053\u4fd7\u7686\u96c6\uff0c\u4f5c\u5021\u4f0e\u6a02\uff0c\u83ef\u9999\u4f9b\u990a\uff0c\u5a46\u7f85\u9580\u5b50\u4f86\u8acb\u4f5b\uff0c\u4f5b\u6b21\u7b2c\u5165\u57ce\uff0c\n\u5165\u57ce\u5167\u518d\u5bbf\uff0c\u901a\u591c\u7136\u71c8\uff0c\u4f0e\u6a02\uff0c\u4f9b\u990a\uff0c\u570b\u570b\u7686\u723e\uff0c\u5176\u570b\u9577\u8005\u5c45\u58eb\uff0c\u5404\u65bc\u57ce\u5167[10]\uff0c\u7acb\u798f\u5fb7\u91ab\u85e5\u820d\uff0c\n\u51e1\u570b\u4e2d\u8ca7\u7aae\uff0c\u5b64\u7368\uff0c\u6b98\u8ddb\uff0c\u4e00\u5207\ua704\u75c5\u4eba\uff0c\u7686\u8a63\u6b64\u820d\uff0c\u7a2e\u7a2e\u4f9b\u7d66\uff0c\u91ab\u5e2b\u770b\u75c5\uff0c\u96a8\u5b9c\u98ee\u98df\u53ca\u6e6f\u85e5\uff0c\n\u7686\u4ee4\u5f97\u5b89\uff0c\u5dee\u8005\u81ea\u53bb\u3002\u963f\u80b2\u738b\u58de\u4e03\u5854\uff0c\u4f5c\u516b\u842c\u56db\u5343\u5854\uff0c\u6700\u521d\u6240\u4f5c\u5927\u5854\uff0c\u5728\u57ce\u5357\u4e09\u91cc\u9918\uff0c\u6b64\u5854\u524d\n\u6709\u4f5b[11]\u8ff9\uff0c\u8d77\u7cbe\u820d\uff0c\u6236\u5317\u5411\uff0c\u5854[12]\u5357\u6709\u4e00\u77f3\u67f1\uff0c\u570d\u4e08\u56db\u4e94\uff0c\u9ad8\u4e09\u4e08\u9918\uff0c\u4e0a\u6709\u9298\u984c\u4e91\uff0c\u963f\u80b2\u738b\n\u4ee5\u95bb\u6d6e\u63d0\uff0c\u5e03\u65bd\u56db\u65b9\u50e7\uff0c\u9084\u4ee5\u9322\u8d16\uff0c\u5982\u662f\u4e09\u53cd\u3002\u5854\u5317\u4e09\u56db\u767e\u6b65\uff0c\u963f\u80b2\u738b\uff0c\u672c\u65bc\u6b64\u4f5c\u6ce5\u68a8\u57ce\uff0c\n\u6ce5[13]\u68a8[13]\u57ce[13]\u4e2d[14]\uff0c\u6709\u77f3\u67f1\uff0c\u4ea6\u9ad8\u4e09\u4e08\u9918\uff0c\u4e0a\u6709\u5e2b\u5b50\uff0c\u67f1\u4e0a\u6709\u9298\uff0c\u8a18\u4f5c\u6ce5\u68a8\u57ce\u56e0\u7de3\uff0c\n\u53ca\u5e74\u6578\u65e5\u6708\u3002\n\n [1] S, M omit.\n [2] In text with \u571f at the side.\n [3] S, M omit.\n [4] S, M \u6301.\n [5] S, M \u8f9f.\n [6] S, M omit.\n [7] S, M omit.\n [8] After \u79c1, S, M insert \u5a46.\n [9] M \u650e\u693b; S \u650e\u5043.\n [10] S, M \u4e2d.\n [11] After \u4f5b, S, M insert \u811a.\n [12] S, M repeat.\n [13] S, M omit.\n [14] After \u4e2d, S, M insert \u592e.\n\n\n\n\n\u4e8c\u5341\u516b\u7ae0\n\n\n\u5f9e\u6b64\u6771\u5357\u884c\u4e5d\u7531\u5ef6\uff0c\u81f3\u4e00\u5fc3\u5b64\u77f3\u5c71\uff0c\u5c71\u982d\u6709\u77f3\u5ba4\uff0c\u77f3\u5ba4\u5357\u5411\uff0c\u4f5b\u5750\u5176\u4e2d\uff0c\u5929\u5e1d\u91cb\u5c07\u5929\u6a02\u822c\u906e\n\u5f48\u7434\u6a02\u4f5b\u8655\uff0c\u5e1d\u91cb\u4ee5\u56db\u5341\u4e8c\u4e8b\u554f\u4f5b\uff0c\u4e00\u4e00\u4ee5\u6307\u756b\u77f3\uff0c\u756b\u8de1\u6545\u5728\uff0c\u6b64\u4e2d\u4ea6\u6709\u50e7\u4f3d\u85cd\u3002\u5f9e\u6b64\u897f\u5357\u884c\n\u4e00\u7531\u5ef6\uff0c\u5230\u90a3\u7f85\u805a\u843d\uff0c\u662f\u820d\u5229\u5f17\u672c\u751f\u6751\uff0c\u820d\u5229\u5f17\u9084\u65bc\u6b64[1]\u4e2d\u822c\u6ce5\u6d39\uff0c\u537d\u6b64\u8655\u8d77\u5854\uff0c\u4eca[2]\u73fe\u5728\u3002\n\u5f9e\u6b64\u897f\u884c\u4e00\u7531\u5ef6\uff0c\u5230\u738b\u820d\u65b0\u57ce\uff0c\u65b0\u57ce\u8005\uff0c\u662f\u963f\u95cd\u4e16\u738b\u6240\u9020\uff0c\u4e2d\u6709\u4e8c\u50e7\u4f3d\u85cd\uff0c\u51fa\u57ce\u897f\u9580\u4e09\u767e\u6b65\uff0c\n\u963f\u95cd\u4e16\u738b\u5f97\u4f5b\u4e00\u5206\ua704\u820d\u5229\uff0c\u8d77\u5854\uff0c\u9ad8\u5927\u56b4\u9e97\u3002\u51fa\u57ce\u5357\u56db\u91cc\uff0c\u5357\u5411\u5165\u8c37\uff0c\u81f3\u4e94\u5c71\u88cf\uff0c\u4e94\u5c71\u5468\u570d\uff0c\n\u72c0\u82e5\u57ce\u90ed\uff0c\u537d\u662f\u84f1\u6c99\u738b\u820a\u57ce\uff0c\u57ce\u6771\u897f\u53ef\u4e94\u516d\u91cc\uff0c\u5357\u5317\u4e03\u516b\u91cc\uff0c\u820d\u5229\u5f17\uff0c\u76ee\u9023\uff0c\u521d\u898b\u981e\u979e\u8655\uff0c\n\u5c3c\u728d\u5b50\u4f5c\u706b\u5751\u6bd2\u98ef\u8acb\u4f5b\u8655\uff0c\u963f\u95cd\u4e16\u738b\u9152\u98ee\ua704\u9ed1\u8c61\uff0c\u6b32\u5bb3\u4f5b\u8655\uff0c\u57ce\u6771\u5317\u89d2\u66f2\u4e2d\uff0c\u8006\u820a\u65bc\u83f4\u5a46\u7f85\u5712\u4e2d\uff0c\n\u8d77\u7cbe\u820d\uff0c\u8acb\u4f5b\u53ca\u5343\u4e8c\u767e\u4e94\u5341\u5f1f\u5b50\u4f9b\u990a\u8655\uff0c\u4eca\u6545\u5728\u3002\u5176\u57ce\u4e2d\u7a7a\u8352\uff0c\u7121\u4eba\u4f4f\u3002\n\n [1] After \u6b64, S, M has \u6751.\n [2] After \u4eca, S, M has \u4ea6.\n\n\n\n\n\u4e8c\u5341\u4e5d\u7ae0\n\n\n\u5165\u8c37\u640f\u5c71\uff0c\u6771\u5357\u4e0a\u5341\u4e94\u91cc\uff0c\u5230\u8006\u95cd\u5d1b\u5c71\uff0c\u672a\u81f3\u982d\u4e09\u91cc\uff0c\u6709\u77f3\u7a9f\u5357\u5411\uff0c\u4f5b\u672c\u65bc\u6b64\u5750\u79aa\u3002\u897f\u5317\u4e09\u5341\u6b65\uff0c\n\u5fa9\ua704\u6709\u4e00\u77f3\u7a9f\uff0c\u963f\u96e3\u65bc\u4e2d\u5750\u79aa\uff0c\u5929\u9b54\u6ce2\u65ec\u5316\u4f5c\u96d5\u9df2\uff0c\u4f4f\u7a9f\u524d\uff0c\u6050\u963f\u96e3\uff0c\u4f5b\u4ee5\u795e\u8db3\u529b\u9694\u77f3\uff0c\u8212\u624b\n\u6469\u963f\u96e3\u80a9\uff0c\u6016\u537d\u5f97\u6b62\uff0c\u9ce5\u8ff9\u624b\u5b54\u4eca\u6089\u5728\uff0c\u6545\u66f0\u96d5\u9df2\u7a9f\u5c71\u3002\u7a9f\u524d\u6709\u56db\u4f5b\u5750\u8655\uff0c\u53c8\u8af8\u7f85\u6f22\u5404\u5404\u6709\n\u77f3\u7a9f\u5750\u79aa\u8655\uff0c\u52d5\u6709\u6578\u767e\uff0c\u4f5b\u5728\u77f3\u5ba4\u524d\uff0c\u6771\u897f\u7d93\u884c\uff0c\u8abf\u9054\u65bc\u5c71\u5317\u5dae\u5dc7[1]\u9593\u6a6b\u64f2\u77f3\uff0c\u50b7\u4f5b\u8db3\u6307\u8655\uff0c\n\u77f3\u7336\u5728\u3002\u4f5b\u8aaa\u6cd5\u5802\ua702\u5df2\u6bc0\u58de\uff0c\u6b62\u6709\u587c\u58c1\u57fa\u5728\uff0c\u5176\u5c71\u5cf0\u79c0\u7aef\u56b4\uff0c\u662f\u4e94\u5c71\u4e2d\u6700\u9ad8\u3002\u6cd5\u986f\u65bc\u65b0\u57ce\u4e2d\uff0c\u8cb7\u9999\uff0c\n\u83ef\uff0c\u6cb9\u71c8\uff0c\u5029\u4e8c\u820a\u6bd4\u4e18\u9001\uff0c\u6cd5\u986f\u5230[2]\u8006\u95cd\u5d1b\u5c71\uff0c\u83ef\u9999\u4f9b\u990a\uff0c\u7136\u71c8\u7e8c\u660e\uff0c\u6168\u7136\u60b2\u50b7\uff0c\u6536\u6dda\u800c\u8a00\uff0c\n\u4f5b\u6614\u65bc\u6b64[3]\u8aaa\u9996\u695e\u56b4\uff0c\u6cd5\u986f\u751f\u4e0d\u5024\u4f5b\uff0c\u4f46\u898b\u907a\u8de1\u8655\u6240\u800c\ua702\u5df2\uff0c\u537d\u65bc\u77f3\u7a9f\u524d\u8aa6\u9996\u695e\u56b4\uff0c\u505c\u6b62\u4e00\u5bbf\uff0c\n\u9084\u5411\u65b0\u57ce\u3002\n\n [1] S \u380a.\n [2] S, M \ua702\u4e0a.\n [3] After \u6b64, S, M insert \u4f4f.\n\n\n\n\n\u4e09\u5341\u7ae0\n\n\n\u51fa\u820a\u57ce\u5317\uff0c\u884c\u4e09\u767e\u9918\u6b65\uff0c\u9053\u897f\uff0c\u8fe6\u862d\u9640\u7af9\u5712\u7cbe\u820d\u4eca\u73fe\u5728\uff0c\u8846\u50e7\u6383\u7051\u3002\u7cbe\u820d\u5317\u4e8c\u4e09\u91cc\uff0c\u6709\u5c38\u78e8\u8cd2\u90a3\uff0c\n\u5c38\u78e8\u8cd2\u90a3\u8005\uff0c\u6f22\u8a00\u68c4\u6b7b\u4eba\u5893\u7530\u3002\u640f\u5357\u5c71\u897f\u884c\uff0c\u4e09\u767e\u6b65\uff0c\u6709\u4e00\u77f3\u5ba4\uff0c\u540d\u8cd3\u6ce2\u7f85\u7a9f\uff0c\u4f5b\u98df\u5f8c\uff0c\u5e38\u65bc\u6b64\n\u5750\u79aa\uff0c\u53c8\u897f\u884c\u4e94\u516d\u91cc\uff0c\u5c71\u5317\u9670\u4e2d\uff0c\u6709\u4e00\u77f3\u5ba4\uff0c\u540d\u8eca\u5e1d\uff0c\u4f5b\u6ce5\u6d39\u5f8c\uff0c\u4e94\u767e\u963f\u7f85\u6f22\u7d50\u96c6\u7d93\u8655\uff0c\u51fa\u7d93\u6642\uff0c\n\u92ea\u4e09\u9ad8[1]\u5ea7\uff0c\u838a\u56b4\u630d\u98fe\uff0c\u820d\u5229\u5f17\u5728\u5de6\uff0c\u76ee\u9023\u5728\u53f3\uff0c\u4e94\u767e\u6578\u4e2d\u5c11\u4e00\u963f\u7f85\u6f22\uff0c\u5927\u8fe6\u8449\u7232\u4e0a\u5ea7\uff0c\u6642\u963f\u96e3\n\u5728\u9580\u5916\uff0c\u4e0d\u5f97\u5165\uff0c\u5176\u8655\u8d77\u5854\uff0c\u4eca\u4ea6\u5728\u3002\u640f\u5c71\u4ea6\u6709\u8af8\u7f85\u6f22\u5750\u79aa\u77f3\u7a9f\u751a\u591a\u3002\u51fa\u820a\u57ce\u5317\u6771\uff0c\u4e0b\u4e09\u91cc\uff0c\u6709\u8abf\u9054\n\u77f3\u5ba4\u3002\u96e2\u6b64\u4e94\u5341\u6b65\uff0c\u6709\u5927\u65b9\u9ed1\u77f3\uff0c\u6614\u6709\u6bd4\u4e18\uff0c\u5728\u4e0a\u7d93\u884c\uff0c\u601d\u60df\u662f\u8eab\u7121\u5e38\uff0c\u82e6\u7a7a\ua704\uff0c\u5f97\u4e0d\u6de8\u89c0\uff0c\u7312\u60a3\n\u662f\u8eab\uff0c\u537d\u6349\u5200\u6b32\u81ea\u715e\uff0c\u5fa9\ua704\u5ff5\uff0c\u4e16\u5c0a\u5236\u6212\uff0c\u4e0d\u5f97\u81ea\u715e\uff0c\u53c8\u5ff5\uff0c\u96d6\u723e\uff0c\u6211\u4eca\u4f46\u6b32\u715e\u4e09\u6bd2\u8cca\uff0c\u4fbf\u4ee5\u5200\u81ea\u520e\uff0c\n\u59cb\u50b7\u8089[2]\uff0c\u5f97\u9808\ud863\ude54\u6d39\uff0c\u65e3\u534a\uff0c\u5f97\u963f\u90a3\u542b\uff0c\u65b7\ua702\u5df2\uff0c\u6210\u963f\u7f85\u6f22\uff0c\u679c\u822c\u6ce5\u6d39\u3002\n\n [1] S, M \u7a7a.\n [2] S, M \u518d.\n\n\n\n\n\u4e09\u5341\u4e00\u7ae0\n\n\n\u5f9e\u6b64\u897f\u884c\u56db\u7531\u5ef6\uff0c\u5230\u4f3d\ud86c\udd80\u57ce\uff0c\u57ce\u5167\u4ea6\u7a7a\u8352\u3002\u5fa9\ua704\u5357\u884c\u4e8c\u5341\u91cc\uff0c\u5230\u83e9\u85a9\u672c\u82e6\u884c\u516d\u5e74\uff0c\u8655\u8655\u6709\u6797\u6728\u3002\n\u5f9e\u6b64\u897f\u884c\u4e09\u91cc\uff0c\u5230\u4f5b\u5165\u6c34\u6d17\u6d74\uff0c\u5929\u6848\u6a39\u679d\uff0c\u5f97\u6500\u51fa\u6c60\u8655\uff0c\u53c8[1]\u5317\u884c\u4e8c\u91cc\uff0c\u5f97\u5f4c\u5bb6\u5973\u5949\u4f5b\u4e73\u7cdc\u8655\u3002\n\u5f9e\u6b64\u5317\u884c\u4e8c\u91cc\uff0c\u4f5b\u65bc\u4e00\u5927\u6a39\u4e0b\uff0c\u77f3\u4e0a\u6771\u5411\uff0c\u5750\u98df\u7cdc\uff0c\u6a39\uff0c\u77f3\uff0c\u4eca\u6089\u5728\uff0c\u77f3\u53ef\u5ee3\u9577\u516d\u5c3a\uff0c\u9ad8\u4e8c\u5c3a\u8a31\uff0c\n\u4e2d\u570b\u5bd2\u6691\u5747\u8abf\uff0c\u6a39\u6728\u6216\u6578\u5343\u6b72\uff0c\u4e43\u81f3\u842c\u6b72\u3002\u5f9e\u6b64\u6771\u5317\u884c\u534a\u7531\u5ef6\uff0c\u5230\u4e00\u77f3\u7a9f\uff0c\u83e9\u85a9\u5165\u4e2d\u897f\u5411\uff0c\n\u7d50[C3]\u8dba\u5750\uff0c\u5fc3\u5ff5\uff0c\u82e5\u6211\u6210\u9053\uff0c\u7576\u6709\u795e\u9a57\uff0c\u77f3\u58c1\u4e0a\uff0c\u537d\u6709\u4f5b\u5f71\u73fe\uff0c\u9577\u4e09\u5c3a\u8a31\uff0c\u4eca\u7336\u660e\u4eae\uff0c\u6642\uff0c\n\u5929\u5730\u5927\u52d5\uff0c\u8af8\u5929\u5728\u7a7a\u4e2d\u767d\u8a00\uff0c\u6b64\u975e\u662f[2]\u904e\u53bb\u7576\u4f86\u8af8\u4f5b\u6210\u9053\u8655\uff0c\u53bb\u6b64\u897f\u5357\u884c\uff0c\u6e1b\u534a\u7531\u5ef6\uff0c\u5230[3]\u8c9d\n\u591a\u6a39\u4e0b\uff0c\u662f\u904e\u53bb\u7576\u4f86\u8af8\u4f5b\u6210\u9053\u8655\uff0c\u8af8\u5929\u8aaa\u662f\u8a9e\ua702\u5df2\uff0c\u537d\u4fbf\u5728\u524d\u5531\u5c0e\uff0c\u5c0e\u5f15\u800c\u53bb\uff0c\u83e9\u85a9\u8d77\u884c\uff0c\u96e2\u6a39\n\u4e09\u5341\u6b65\uff0c\u5929\u6388\u5409\u7965\u8349\uff0c\u83e9\u85a9\u53d7\u4e4b\uff0c\u5fa9\ua704\u884c\u5341\u4e94\u6b65\uff0c\u4e94\u767e\u9752\u96c0\u98db\u4f86\uff0c\u7e5e\u83e9\u85a9\u4e09\u531d\u800c\u53bb\uff0c\u83e9\u85a9\u524d\u5230\n\u8c9d\u591a\u6a39\u4e0b\uff0c\u6577\u5409\u7965\u8349\uff0c\u6771\u5411\u800c\u5750\uff0c\u6642\u9b54\u738b\u9063\u4e09\u7389\u5973\uff0c\u5f9e\u5317\u4f86\u8a66\uff0c\u9b54\u738b\u81ea\u5f9e\u5357\u4f86\u8a66\uff0c\u83e9\u85a9\u4ee5\u8db3\n\u6307\u6848\u5730\uff0c\u9b54\u5175\u9000\u6563\u3002\u4e09\u5973\u8b8a\u6210[4]\u8001\u6bcd[4]\uff0c\u81ea\u4e0a\u82e6\u884c\u516d\u5e74\u8655\uff0c\u53ca\u6b64\u8af8\u8655\uff0c\u5f8c\u4eba\u7686\u65bc\u4e2d\u8d77\u5854\uff0c\n\u7acb\u50cf\uff0c\u4eca\u7686\u5728\u3002\u4f5b\u6210\u9053\ua702\u5df2\uff0c\u4e03\u65e5\u89c0\u6a39\uff0c\u53d7\u89e3\u812b\u6a02\u8655\uff0c\u4f5b\u65bc\u8c9d\u591a\u6a39\u4e0b\uff0c\u6771\u897f\u7d93\u884c\u4e03\u65e5\u8655\uff0c\u8af8\u5929\u5316\n\u4f5c\u4e03\u5bf6\u5802[5]\uff0c\u4f9b\u990a\u4f5b\u4e03\u65e5\u8655\uff0c\u6587\u9c57\u76f2\u9f8d\u4e03\u65e5\u7e5e\u4f5b\u8655\uff0c\u4f5b\u65bc\u5c3c\u62d8\u5f8b\u6a39\u4e0b\uff0c\u65b9\u77f3\u4e0a\u6771\u5411\u5750\uff0c\u68b5\u5929\n\u4f86\u8acb\u4f5b\u8655\uff0c\u56db\u5929\u738b\u5949\u9262\u8655\uff0c\u4e94\u767e\u8cc8\u4eba[6]\u6388\u9ea8\u871c\u8655\uff0c\u5ea6\u8fe6\u8449\u5144\u5f1f\u5e2b\u5f92\u5343\u4eba\u8655\uff0c\u6b64\u8af8\u8655\uff0c\u4ea6\u76e1[7]\n\u8d77\u5854\u3002\u4f5b\u5f97\u9053\u8655\uff0c\u6709\u4e09\u50e7\u4f3d\u85cd\uff0c\u7686\u6709\u50e7\u4f4f\uff0c\u8846\u50e7\u6c11\u6236\uff0c\u4f9b\u7d66\u7e5e[8]\u8db3\uff0c\u7121\u6240\u4e4f\u5c11\uff0c\u6212\u5f8b\u56b4\u5cfb\uff0c\n\u5a01\u5100\uff0c\u5750\u8d77\uff0c\u5165\u8846\u4e4b\u6cd5\uff0c\u4f5b\u5728\u4e16\u6642\uff0c\u8056\u8846\u6240\u884c\uff0c\u4ee5\u81f3\u4e8e\u4eca\uff0c\u4f5b\u6ce5\u6d39\ua702\u5df2\u4f86\uff0c\u56db\u5927\u5854\u8655\uff0c\u76f8\ud84f\udd0e\u4e0d\u7d55\uff0c\n\u56db\u5927\u5854\u8005\uff0c\u4f5b\u751f\u8655\uff0c\u5f97\u9053\u8655\uff0c\u8f49\u6cd5\u8f2a\u8655\uff0c\u822c\u6ce5\u6d39\u8655\u3002\n\n [1] M \u4eba.\n [2] S, M omit.\n [3] S, M omit.\n [4] S, M omit.\n [5] S, M \u81fa.\n [6] S, M \u5ba2.\n [7] S, M omit.\n [8] S, M \u9952. R.\n\n\n\n\n\u4e09\u5341\u4e8c\u7ae0\n\n\n\u963f\u80b2\u738b\u6614\u4f5c\u5c0f\u5152\u6642\uff0c\u7576\u9053\u6232\uff0c\u9047\u8fe6[1]\u8449[1]\u4f5b\u884c\u4e5e\u98df\uff0c\u5c0f\u5152\u6b61\u559c\uff0c\u537d\u4ee5\u4e00\u63ac\u571f\u65bd\u4f5b\uff0c\u4f5b\u6301\u9084\u6ce5\u7d93\n\u884c\u5730\uff0c\u56e0\u6b64\u679c\u5831\uff0c\u4f5c\u9435\u8f2a\u738b\uff0c\u738b\ua704\u95bb\u6d6e\u63d0\u3002\u4e58\u9435\u8f2a\uff0c\u6848\u884c\u95bb\u6d6e\u63d0\uff0c\u898b\u9435\u570d\u5169\u5c71\u9593\u5730\u7344\u6cbb\u7f6a\u4eba\uff0c\n\u537d\u554f\u7fa3\u81e3\uff0c\u6b64\u662f\u4f55\u7b49\uff0c\u7b54\u8a00\uff0c\u662f\u9b3c\u738b\u95bb\u7f85\u738b[2]\u6cbb\u7f6a\u4eba\uff0c\u738b\u81ea\u5ff5\u8a00\uff0c\u9b3c\u738b\u5c19\u80fd\u4f5c\u5730\u7344\u6cbb\u7f6a\u4eba\uff0c\n\u6211\u662f\u4eba\u4e3b\uff0c\u4f55\u4e0d\u4f5c\u5730\u7344\u6cbb\u7f6a\u4eba\ud86c\udd80\uff0c\u537d\u554f\u81e3\u7b49\uff0c\u8ab0\u80fd\u7232\ua704\u6211\u4f5c\u5730\u7344\uff0c\u4e3b\u6cbb\u7f6a\u4eba\u8005\uff0c\u81e3\u7b54\u8a00\uff0c\u552f\u6709\n\u6975\u60e1\u4eba\u80fd\u4f5c\u8033\uff0c\u738b\u537d\u9063\u81e3\uff0c\u904d\u6c42\u60e1\u4eba\uff0c\u898b\u6c60[3]\u6c34\u908a\u6709\u4e00\u4eba[4]\uff0c\u9577\u58ef\uff0c\u9ed1\u8272\uff0c\u9aee\u9ec3\uff0c\u76ee[5]\u9752\uff0c\n\u4ee5\u811a\u920e\u9b5a[6]\uff0c\u53e3\u547c[7]\u79bd\u7378\uff0c\u79bd\u7378\u4f86\uff0c\u4fbf\u5c04\u6bba\u7121\u5f97\u812b\u8005\uff0c\u5f97\u6b64\u4eba\ua702\u5df2\uff0c\u5c07\u4f86\u8207\u738b\uff0c\u738b\u5bc6\u52c5\u4e4b\uff0c\n\u6c5d\u4f5c\u56db\u65b9\u9ad8\u7246\uff0c\u5167\u690d\u7a2e\u7a2e\u83ef\u679c\uff0c\u4f5c\u597d\u6d74\u6c60\uff0c\u838a\u56b4\u6821\u98fe\uff0c\u4ee4\u4eba\u6e34\u4ef0\uff0c\u7262\u4f5c\u9580\u6236\uff0c\u6709\u4eba\u5165\u8005\uff0c\u8f12\u6349\uff0c\n\u7a2e\u7a2e\u6cbb\u7f6a\uff0c\u83ab\u4f7f\u5f97\u51fa\uff0c\u8a2d\u4f7f\u6211\u5165\uff0c\u4ea6\u6cbb\u7f6a\u83ab\u653e\uff0c\u4eca\u62dc\u6c5d\u4f5c\u5730\u7344\u4e3b\u3002\u6642[8]\u6709\u6bd4\u4e18\uff0c\u6b21\u7b2c\u4e5e\u98df\uff0c\n\u5165\u5176\u9580\uff0c\u7344\u5352\u898b\u4e4b\uff0c\u4fbf\u6b32\u6cbb\u7f6a\uff0c\u6bd4\u4e18\u60f6\u6016\u6c42\u8acb\uff0c\u9808\u81fe\u807d\u6211\u4e2d\u98df\u3002\u4fc4\u9803\uff0c\u5fa9\ua704\u6709\u4eba\u5165\uff0c\u7344\u5352\u5167\ua706\u7f6e\n\u7893\u81fc[9]\uff0c\u4e2d\u64e3\u4e4b\uff0c\u8d64\u6cab\u51fa\uff0c\u6bd4\u4e18\u898b\ua702\u5df2\uff0c\u601d\u60df\u6b64\u8eab\u7121\u5e38\uff0c\u82e6\uff0c\u7a7a\uff0c\u5982\u6ce1\uff0c\u5982\u6cab\uff0c\u537d\u5f97\u963f\u7f85\u6f22\uff0c\n\u65e3\u800c\u7344\u5352\u6349\u5167\ua706\u944a\u6e6f\u4e2d\uff0c\u6bd4\u4e18\u5fc3\u984f\u6b23\u6085\uff0c\u706b\u6ec5\uff0c\u6e6f\u51b7\uff0c\u4e2d\u751f\u84ee\u83ef\uff0c\u6bd4\u4e18\u5750\u4e0a\uff0c\u723e[10]\u6642[10]\uff0c\u7344\n\u5352\u537d\u5f80\u767d\u738b\uff0c\u7344\u4e2d\u5947\u602a\uff0c\u9858\u738b\u5f80\u770b\uff0c\u738b\u8a00\uff0c\u6211\u524d\u6709\u8981\uff0c\u4eca\u4e0d\u6562\u5f80\uff0c\u7344\u5352\u8a00\uff0c\u6b64\u975e\u5c0f\u4e8b\uff0c\u738b\u5b9c\u75be\u5f80\uff0c\n\u66f4\u6539\u5148\u8981\uff0c\u738b\u537d\u96a8\u5165\uff0c\u6bd4\u4e18\u7232\ua704\u738b[11]\u8aaa\u6cd5\uff0c\u738b\u5f97\u4fe1\u89e3\uff0c\u537d\u58de\u5730\u7344\uff0c\u6094\u524d\u6240\u4f5c\u8846\u60e1\uff0c\u7531\u662f\u4fe1\u91cd\n\u4e09\u5bf6\uff0c\u5e38\u81f3\u8c9d\u591a\u6a39\u4e0b\uff0c\u6094\u904e\u81ea\u8cac\uff0c\u53d7\u516b\u6212[12]\u9f4b\uff0c\u738b\u592b\u4eba\u554f\uff0c\u738b\u5e38\u904a\u4f55\u8655\uff0c\u7fa3\u81e3\u7b54\u8a00\uff0c\u6052[13]\u5728\n\u8c9d\u591a\u6a39\u4e0b\uff0c\u592b\u4eba\u4f3a\u738b\u4e0d\u5728\u6642\uff0c\u9063\u4eba\u4f10\u5176\u6a39\u5012\uff0c\u738b\u4f86\u898b\u4e4b\uff0c\u8ff0[14]\u60b6\u8e83\u5730\uff0c\u8af8\u81e3\u4ee5\u6c34\u7051\u9762\uff0c\u826f\u4e45\n\u4e43\u8607\uff0c\u738b\u537d\u4ee5\u587c\u7d2f\u56db\u908a\uff0c\u4ee5\u767e\u7516\u725b\u4e73\uff0c\u704c\u6a39\u6839\u8eab\uff0c\u56db\u679d[15]\u5e03\u5730\uff0c\u4f5c\u662f\u8a93\u8a00\uff0c\u82e5\u6a39\u4e0d\u751f\uff0c\u6211\n\u7d42\u4e0d\u8d77\uff0c\u4f5c[16]\u662f[16]\u8a93\ua702\u5df2\uff0c\u6a39\u4fbf\u537d\u6839\ua702\u4e0a\u800c\u751f\uff0c\u4ee5\u81f3\u4e8e\u4eca[17]\uff0c\u9ad8\u6e1b\u5341\u4e08\u3002\n\n [1] S, M \u91cb\u8fe6.\n [2] S, M omit.\n [3] S, M \u6cc4.\n [4] M omits.\n [5] S, M \u773c.\n [6] Before \u9b5a, S, M insert \u517c.\n [7] S, M \u54f9.\n [8] S, M omit.\n [9] J \u65e5.\n [10] S, M omit.\n [11] S, M omit.\n [12] S, M omit.\n [13] Should be \u6d39.\n [14] J \u8ff7.\n [15] S, M omit.\n [16] S, M omit.\n [17] S, M repeat.\n\n\n\n\n\u4e09\u5341\u4e09\u7ae0\n\n\n\u5f9e\u6b64\u5357\u4e09\u91cc\u884c\uff0c\u5230\u4e00\u5c71\u540d\u96de\u8db3\uff0c\u5927\u8fe6\u8449\u4eca\u5728\u6b64\u5c71\u4e2d\uff0c\u64d8[1]\u5c71\u4e0b\u5165\uff0c\u5165\u8655\u4e0d\u5bb9\u4eba\uff0c\u4e0b\u5165\u6975\u9060\u6709\u65c1\u5b54\uff0c\n\u8fe6\u8449\u5168\u8eab\uff0c\u5728\u6b64\u4e2d\u4f4f\uff0c\u5b54\u5916\u6709\u8fe6\u8449\u672c\u6d17\u624b\u571f\uff0c\u5f7c\u65b9\u4eba\u82e5\u982d\u75db\u8005\uff0c\u4ee5\u6b64\u571f[2]\u5857\u4e4b\uff0c\u537d\u5dee\u3002\u6b64\u5c71\u4e2d\n\u537d\u65e5\u6545\u6709\u8af8\u7f85\u6f22\u4f4f\uff0c\u5f7c\u65b9\u8af8\u570b\u9053\u4eba\uff0c\u5e74\u5e74\u5f80\u4f9b\u990a\u8fe6\u8449\uff0c\u5fc3\u6fc3\u81f3\u8005\uff0c\u591c\u537d\u6709\u7f85\u6f22\u4f86\uff0c\u5171\u8a00\u8ad6\u91cb\u5176\u7591\uff0c\n\ua702\u5df2\u5ffd\u7136\u4e0d\u73fe\u3002\u6b64\u5c71\u699b\u6728\u8302\u76db\uff0c\u53c8\u591a\u5e2b\u5b50\uff0c\u864e\uff0c\u72fc\uff0c\u4e0d\u53ef\u5984\u884c\u3002\n\n [1] S, M \u5288.\n [2] S, M \u4e0a. W.\n\n\n\n\n\u4e09\u5341\u56db\u7ae0\n\n\n\u6cd5\u986f\u9084\u5411\u5df4\u9023\u5f17\u9091\uff0c\u9806\u6052[1]\u6c34\u897f\u4e0b\u5341\u7531\u5ef6\uff0c\u5f97\u4e00\u7cbe\u820d\uff0c\u540d\u66e0\u91ce\uff0c\u4f5b\u6240\u4f4f\u8655\uff0c\u4eca\u73fe\u6709\u50e7\u3002\u5fa9\ua704\u9806\n\u6052[1]\u6c34\u897f\u884c\u5341\u4e8c\u7531\u5ef6\uff0c\u5230\u8fe6\u5c38\u570b\uff0c\u6ce2\u7f85\u67f0[2]\u57ce\uff0c\u57ce\u6771\u5317\u5341\u91cc\u8a31\uff0c\u5f97\u4ed9\u4eba\u9e7f\u91ce\u82d1\u7cbe\u820d\uff0c\u6b64\u82d1\u672c\n\u6709\u8f9f\u652f\u4f5b\u4f4f\uff0c\u5e38\u6709\u91ce\u9e7f\u6816\u5bbf\uff0c\u4e16\u5c0a\u5c07\u6210\u9053\uff0c\u8af8\u5929\u65bc\u7a7a\u4e2d\u5531\u8a00\uff0c\u767d\u6de8\u738b\u5b50\uff0c\u51fa\u5bb6\u5b78\u9053\uff0c\ud861\udeab\u5f8c\u4e03\u65e5\uff0c\n\u7576\u6210\u4f5b\uff0c\u8f9f\u652f\u4f5b\u805e\ua702\u5df2\uff0c\u537d\u53d6\u6ce5\u6d39\uff0c\u6545\u540d\u6b64\u8655\u7232\u4ed9\u4eba\u9e7f\u91ce\u82d1\uff0c\u4e16\u5c0a\u6210\u9053\ua702\u5df2\uff0c\u5f8c\u4eba\u65bc\u6b64\u8655\u8d77\u7cbe\u820d\u3002\n\u4f5b\u6b32\u5ea6\u62d8\u9a4e\u7b49\u4e94\u4eba\uff0c\u4e94\u4eba\u76f8\u8b02\u8a00\uff0c\u6b64\u77bf\u66c7\u6c99\u9580[3]\uff0c\u516d\u5e74\u82e6\u884c\uff0c\u65e5\u98df\u4e00\u9ebb\uff0c\u4e00\u7c73\uff0c\u5c19\u4e0d\u5f97\u9053\uff0c\u51b5\u5165\n\u4eba\u9593\uff0c\u6063\u8eab\u53e3\u610f\uff0c\u4f55\u9053\u4e4b\u6709\uff0c\u4eca\u65e5\u4f86\u8005\uff0c\u613c\u52ff\u8207\u8a9e\uff0c\u4f5b\u5230\uff0c\u4e94\u4eba\u7686\u8d77\u4f5c\u79ae\u8655\uff0c\u5fa9\ua704\u5317\u884c\u516d\u5341\u6b65\uff0c\n\u4f5b\u65bc\u6b64\u6771\u5411\u5750\uff0c\u59cb\u8f49\u6cd5\u8f2a\uff0c\u5ea6\u62d8\u9a4e\u7b49\u4e94\u4eba\u8655\uff0c\u5176\u5317\u4e8c\u5341\u6b65\uff0c\u4f5b\u7232\ua704\u5f4c\u52d2\u6388[4]\u8a18\u8655\uff0c\u5176\u5357\u4e94\u5341\u6b65\uff0c\n\u7ff3\u7f85\u9262\u9f8d\u554f\u4f5b\uff0c\u6211\u4f55\u6642[5]\u5f97\u514d\u6b64\u9f8d\u8eab\uff0c\u6b64\u8655\u7686\u8d77\u5854\uff0c\u898b\u5728\uff0c\u4e2d\u6709\u4e8c\u50e7\u4f3d\u85cd\uff0c\u6089\u6709\u50e7\u4f4f\u3002\u81ea\u9e7f\u91ce\u82d1\n\u7cbe\u820d\uff0c\u897f\u5317\u884c\u5341\u4e09\u7531\u65ec[6]\uff0c\u6709\u570b\u540d\u62d8\u7752\u5f4c\uff0c\u5176\u7cbe\u820d\u540d\u77bf\u5e2b\u7f85\u5712\uff0c\u4f5b\u6614\u4f4f\u8655\uff0c\u4eca\u6545\u6709\u8846\u50e7\uff0c\n\u591a\u5c0f\u4e58\u5b78\u3002\u5f9e\u6771\u884c\u516b\u7531\u5ef6\uff0c\u4f5b\u672c\u65bc\u6b64\u5ea6\u60e1\u9b3c\u8655\uff0c\u4ea6\u5e38[7]\u5728\u6b64\u4f4f\uff0c\u7d93\u884c\uff0c\u5750\u8655\uff0c\u7686\u8d77\u5854\uff0c\u4ea6\n\u6709\u50e7\u4f3d\u85cd\uff0c\u53ef\u767e\u9918\u50e7\u3002\n\n [1] Should be \u6d39.\n [2] Text has \u624b on the left.\n [3] After \u9580, S, M insert \u672c.\n [4] S \u53d7.\n [5] After \u6642, S, M insert \u7576.\n [6] S, M \u5ef6.\n [7] S, M \u5617.\n\n\n\n\n\u4e09\u5341\u4e94\u7ae0\n\n\n\u5f9e\u6b64\u5357\u884c\u4e8c\u767e\u7531\u5ef6\uff0c\u6709\u570b\u540d\u9054\u56ab\uff0c\u662f\u904e\u53bb\u8fe6\u8449\u4f5b\u50e7\u4f3d\u85cd\uff0c\u7a7f[1]\u5927\u77f3\u5c71\u4f5c\u4e4b\uff0c\u51e1\u6709\u4e94\ua700\u91cd\uff0c\u6700\u4e0b\n\ua700\u91cd\u4f5c\u8c61\u5f62\uff0c\u6709\u4e94\u767e\u9593\u77f3\u5ba4\uff0c\u7b2c\u4e8c\u5c64\u4f5c\u5e2b\u5b50\u5f62\uff0c\u6709\u56db\u767e\u9593\uff0c\u7b2c\u4e09\u5c64\u4f5c\u99ac\u5f62\uff0c\u6709\u4e09\u767e\u9593\uff0c\u7b2c\u56db\u5c64\u4f5c\u725b\u5f62\uff0c\n\u6709\u4e8c\u767e\u9593\uff0c\u7b2c\u4e94\u5c64\u4f5c\u9d3f\u5f62\uff0c\u6709\u4e00[2]\u767e\u9593\uff0c\u6700\u4e0a\u6709\u6cc9\u6c34\uff0c\u5faa\u77f3\u5ba4\u524d\uff0c\u7e5e\u623f\u800c\u6d41\uff0c\u5468\u570d\u5efb\u66f2\uff0c\u5982\u662f\n\u4e43\u81f3\u4e0b\ua700\u91cd\uff0c\u9806\u623f\u6d41\uff0c\u5f9e\u6236\u800c\u51fa\uff0c\u8af8\u50e7[3]\u5ba4\u4e2d\uff0c\u8655\u8655\u7a7f\u77f3\uff0c\u4f5c\u7abb\u7256\u901a\u660e\uff0c\u5ba4\u4e2d\u6717\u7136\u90fd\u7121\u5e7d\u95c7\uff0c\u5176\u5ba4\n\u56db\u89d2\u982d\u7a7f\u77f3\u4f5c\u68af\u8e6c\u4e0a\u8655\uff0c\u4eca\u4eba\u5f62\u5c0f\uff0c\u7de3\u68af\u4e0a\uff0c\u6b63\u5f97\u81f3\uff0c\u6614\u4eba\u4e00\u811a\u8ea1\u8655\uff0c\u56e0\u540d\u6b64\u5bfa\u7232\u6ce2\u7f85\u8d8a\uff0c\n\u6ce2\u7f85\u8d8a\u8005\uff0c\u5929\u7afa\u540d\u9d3f\u4e5f\uff0c\u5176\u5bfa\u4e2d\uff0c\u5e38\u6709\u7f85\u6f22\u4f4f\u3002\u6b64\u571f\u4e18\u8352\uff0c\u7121\u4eba\u6c11\u5c45\uff0c\u53bb\u5c71\u6975\u9060\uff0c\u65b9\u6709\u6751\uff0c\u7686\n\u662f\u90aa\u898b\u4e0d\u8b58\u4f5b\u6cd5\u6c99\u9580\uff0c\u5a46\u7f85\u9580\uff0c\u53ca\u8af8\u7570\u5b78\u3002\u5f7c\u570b\u4eba\u6c11\uff0c\u5e38\u898b\u98db[4]\u4eba[4]\u4f86\u5165\u6b64\u5bfa\uff0c\u4e8e\u6642\u8af8\u570b\n\u9053\u4eba\uff0c\u6b32\u4f86\u79ae\u6b64\u5bfa\u8005\uff0c\u5f7c\u6751\u4eba\u5247\u8a00\uff0c\u6c5d\u4f55\u4ee5\u4e0d\u98db\ud86c\udd80\uff0c\u6211\u898b\u6b64\u9593\u9053\u4eba\u7686\u98db\uff0c\u9053\u4eba\u65b9\u4fbf\u7b54\u8a00\uff0c\u7fc5\u672a\u6210\u8033\u3002\n\u9054\u56ab\u570b\u5e7d[5]\u5dae\uff0c\u9053\u8def\u8271\u96e3\uff0c\u96e3[6]\u800c\u77e5\u8655\u6b32\u5f80\u8005\uff0c\u8981\u7576\u8ceb\u9322\u8ca8\uff0c\u65bd\u5f7c\u570b\u738b\uff0c\u738b\u7136\u5f8c\u9063\u4eba\u9001\uff0c\u5c55\u8f49\n\u76f8\u4ed8\uff0c\u793a\u5176\u9015\u8def\uff0c\u6cd5\u986f\u7adf\u4e0d\u5f97\u5f80\uff0c\u627f\u5f7c\u571f\u4eba\u8a00\uff0c\u6545\u8aaa\u4e4b\u8033\u3002\n\n [1] So, S, M text has \u8eab instead of \u7259.\n [2] S, M omit.\n [3] S, M \u5c64.\n [4] S, M invert.\n [5] S, M omit.\n [6] S, M omit.\n\n\n\n\n\u4e09\u5341\u516d\u7ae0\n\n\n\u5f9e\u5f7c\u6ce2\u7f85\u67f0\u570b\u6771\u884c\uff0c\u9084\u5230\u5df4\u9023\u5f17\u9091\uff0c\u6cd5\u986f\u672c\u6c42\u6212\u5f8b\uff0c\u800c\u5317\u5929\u7afa\u8af8\u570b\uff0c\u7686\u5e2b\u5e2b\u53e3\u50b3\uff0c\u7121\u672c\u53ef\u5beb\uff0c\n\u662f\u4ee5\u9060\u6b65\uff0c\u4e43\u81f3\u4e2d\u5929\u7afa\uff0c\u65bc\u6b64\u6469\u8a36\u884d\u50e7\u4f3d\u85cd\uff0c\u5f97\u4e00\u90e8\u5f8b\u662f\u6469\u8a36\u50e7\u7957\u8846\u5f8b\uff0c\u4f5b\u5728\u4e16\u6642\uff0c\u6700\u521d\u5927\u8846\n\u6240\u884c\u4e5f\uff0c\u65bc\u7957\u6d39\u7cbe\u820d\u50b3\u5176[1]\u672c\uff0c\u81ea\u9918\u5341\u516b\u90e8\uff0c\u5404\u6709\u5e2b\u8cc7\uff0c\u5927\u6b78\u4e0d\u7570\uff0c\u7136[2]\u5c0f\u5c0f\u4e0d\u540c\uff0c\u6216\n\u7528\u958b\u585e\uff0c\u4f46\u6b64\u6700\u662f\u5ee3\u8aaa\u5099\u6089\u8005\u3002\u5fa9\ua704\u5f97\u4e00\u90e8\u6284\u5f8b\uff0c\u53ef\u4e03\u5343\u5048\uff0c\u662f\u85a9\u5a46\u591a\u8846\u5f8b\uff0c\u537d\u6b64\u79e6\u5730\u8846\u50e7\u6240\n\u884c\u8005\u4e5f\uff0c\u4ea6\u7686\u5e2b\u5e2b\u53e3\u76f8\u50b3\u6388\uff0c\u4e0d\u66f8\u4e4b\u65bc\u6587\u5b57\u3002\u5fa9\ua704\u65bc\u6b64\u8846\u4e2d\u5f97\u96dc\u963f\u6bd8\u66c7\u5fc3\uff0c\u53ef\u516d\u5343\u5048\uff0c\u53c8\u5f97\n\u4e00\u90e8[3]\u7d93\uff0c\u4e8c\u5343\u4e94\u767e\u5048\uff0c\u53c8\u5f97\u4e00\u5377\u65b9\u7b49\u822c\u6ce5\u6d39\u7d93\uff0c\u53ef\u4e94\u5343\u5048\uff0c\u53c8\u5f97\u6469\u8a36\u50e7\u7957\u963f\u6bd8\u66c7\uff0c\u6545\u6cd5\u986f\n\u4f4f\u6b64\u4e09\u5e74\uff0c\u5b78\u68b5\u66f8\uff0c\u68b5\u8a9e\uff0c\u5beb\u5f8b\u3002\u9053\u6574\u65e3\u5230\u4e2d\u570b\uff0c\u898b\u6c99\u9580\u6cd5\u5247\uff0c\u8846\u50e7\u5a01\u5100\uff0c\u89f8\u4e8b\u53ef\u89c0\uff0c\u4e43\u8ffd\u6b4e\u79e6\n\u571f\u908a\u5730\uff0c\u8846\u50e7\u6212\u5f8b\u6b98\u7f3a\uff0c\u8a93\u8a00\u81ea\u4eca\ua702\u5df2\u53bb\u81f3\u5f97\u4f5b\uff0c\u9858\u4e0d\u751f\u908a\u5730\uff0c\u6545\u9042\u505c\u4e0d\u6b78\u3002\u6cd5\u986f\u672c\u5fc3\uff0c\u6b32\u4ee4\u6212\u5f8b\n\u6d41\u901a\u6f22\u5730\uff0c\u65bc\u662f\u7368\u9084\u3002\n\n [1] S \u5177.\n [2] S, M \u65bc.\n [3] After \u90e8, S, M insert \u7d96.\n\n\n\n\n\u4e09\u5341\u4e03\u7ae0\n\n\n\u9806\u6052\u6c34\u6771\u4e0b\u5341\u516b\u7531\u5ef6\uff0c\u5176\u5357\u5cb8\u6709\u77bb\u6ce2\u5927\u570b\uff0c\u4f5b\u7cbe\u820d\u7d93\u884c\u8655\uff0c\u53ca\u56db\u4f5b\u5750\u8655\uff0c\u6089\u8d77\u5854\uff0c\u73fe\u6709\u50e7\u4f4f\u3002\n\u5f9e\u6b64\u6771\u884c\uff0c\u8fd1\u4e94\u5341\u7531\u5ef6\uff0c\u5230[1]\u6469\u68a8\u5e1d\u570b\uff0c\u537d\u662f\u6d77\u53e3\uff0c\u5176\u570b\u6709\u4e8c\u5341\u56db\u50e7\u4f3d\u85cd\uff0c\u76e1\u6709\u50e7\u4f4f\uff0c\u4f5b\u6cd5\n\u4ea6\u8208\uff0c\u6cd5\u986f\u4f4f\u6b64\u4e8c\u5e74\uff0c\u5beb\u7d93\u53ca\u756b\u50cf\u3002\u65bc\u662f\u8f09\u5546\u4eba\u5927\u8236\uff0c\u6cdb[2]\u6d77\u897f\u5357\u884c\uff0c\u5f97\u51ac\u521d\u4fe1\u98a8\uff0c\u665d\u591c\u5341\u56db\u65e5\uff0c\n\u5230\u5e2b\u5b50\u570b\uff0c\u5f7c\u570b\u4eba\u4e91\uff0c\u76f8\u53bb\u53ef\u4e03\u767e\u7531\u5ef6\u3002\u5176\u570b\u672c[3]\u5728\u6d32\u4e0a\uff0c\u6771\u897f\u4e94\u5341\u7531\u5ef6\uff0c\u5357\u5317\u4e09\u5341\u7531\u5ef6\uff0c\u5de6\u53f3\n\u5c0f\u6d32\uff0c\u4e43\u6709\u767e\u6578\uff0c\u5176\u9593\u76f8\u53bb\uff0c\u6216\u5341\u91cc\uff0c\u4e8c\u5341\u91cc\uff0c\u6216\u4e8c\u767e\u91cc\uff0c\u7686\u7d71\u5c6c\u5927\u6d32\uff0c\u591a\u51fa\u73cd\u5bf6\u73e0\u74a3\uff0c\u6709\n\u51fa\u6469\u5c3c\u73e0\uff0c\u5730\u65b9\u53ef\u5341\u91cc\uff0c\u738b\u4f7f\u4eba\u5b88\u8b77\uff0c\u82e5\u6709\u63a1\u8005\u5341\u5206\ua704\u53d6\u4e09\u3002\n\n [1] After \u5230, S, M insert \u591a.\n [2] S \u6c4e.\n [3] M \u5927.\n\n\n\n\n\u4e09\u5341\u516b\u7ae0\n\n\n\u5176\u570b\u672c\u7121\u4eba\u6c11\uff0c\u6b63[1]\u6709\u9b3c\u795e\u53ca\u9f8d\u5c45\u4e4b\uff0c\u8af8\u570b\u5546\u4eba\u5171\u5e02\u6613\uff0c\u5e02\u6613\u6642\uff0c\u9b3c\u795e\u4e0d\u81ea\u73fe\u8eab\uff0c\u4f46\u51fa\u5bf6\u7269\uff0c\n\u984c\u5176\u50f9\u76f4\uff0c\u5546\u4eba\u5247\u4f9d\u50f9\uff0c\u96c7[2]\u76f4\u53d6\u7269\uff0c\u56e0\u5546\u4eba\u4f86\u5f80\u5f80\uff0c\u6545\u8af8\u570b\u4eba\u805e\u5176\u571f\u6a02\uff0c\u6089\u4ea6\u5fa9\ua704\u4f86\uff0c\u65bc\u662f\n\u9042\u6210\u5927\u570b\uff0c\u5176\u570b\u548c\u9069\uff0c\u7121\u51ac\u590f\u4e4b\u7570\uff0c\u8349\u6728\u5e38\u8302\uff0c\u7530\u7a2e\u96a8\u4eba\uff0c\u7121\u6709\u6642\u7bc0\u3002\u4f5b\u81f3\u5176\u570b\uff0c\u6b32\u5316\u60e1\u9f8d\uff0c\u4ee5\u795e\n\u8db3\u529b\uff0c\u4e00\u8db3\u8ea1\u738b\u57ce\u5317\uff0c\u4e00\u8db3\u8ea1\u5c71\u9802\uff0c\u5169\u8de1\u76f8\u53bb\u5341\u4e94\u7531\u5ef6\uff0c\u738b[3]\u65bc[3]\u57ce\u5317\u8de1\u4e0a\uff0c\u8d77\u5927\u5854\uff0c\n\u9ad8\u56db\u5341\u4e08\uff0c\u91d1\u9280\u838a\u6821\uff0c\u8846\u5bf6\u5408\u6210\uff0c\u5854\u908a\u5fa9\ua704\u8d77\u4e00\u50e7\u4f3d\u85cd\uff0c\u540d\u7121\u754f\u5c71\uff0c\u6709\u4e94\u5343\u50e7\uff0c\u8d77\u4e00\u4f5b\u6bbf\uff0c\u91d1\u9280\u523b\u93e4\uff0c\n\u6089\u4ee5\u8846\u5bf6\uff0c\u4e2d\u6709\u4e00\u9752\u7389\u50cf\uff0c\u9ad8\u4e8c\u4e08\u8a31\u3002\u901a\u8eab\u4e03\u5bf6\u7130\u5149\uff0c\u5a01\u76f8\u56b4\u986f\uff0c\u975e\u8a00\u6240\u8f09\uff0c\u53f3\u638c\u4e2d\uff0c\u6709\u4e00\u7121\u50f9\u5bf6\u73e0\uff0c\n\u6cd5\u986f\u53bb\u6f22\u5730\u7a4d\u5e74\uff0c\u6240\u8207\u4ea4\u63a5\uff0c\u6089\u7570\u57df[4]\u4eba\uff0c\u5c71\u5ddd\u8349\u6728\uff0c\u8209\u76ee\u7121\u820a\uff0c\u53c8\u540c\u884c\u5206\u62ab[5]\uff0c\u6216\u6d41[6]\u6216\u4ea1\uff0c\n\u9867\u5f71\u552f\u5df1\uff0c\u5fc3\u5e38\u61f7\u60b2\uff0c\u5ffd\u65bc\u6b64\u7389\u50cf\u908a\uff0c\u898b\u5546\u4eba\u4ee5[7]\u4e00\u767d\u7d79\u6247\uff0c\u4f9b\u990a\uff0c\u4e0d\u89ba\u60bd\u7136\uff0c\u6dda\u4e0b\u6eff\u76ee\u3002\u5176\u570b\n\u524d\u738b\uff0c\u9063\u4f7f\u4e2d\u570b\uff0c\u53d6\u8c9d\u591a\u6a39\u5b50\uff0c\u65bc\u4f5b\u6bbf\u508d\u7a2e\u4e4b\uff0c\u9ad8\u53ef\u4e8c\u5341\u4e08\uff0c\u5176\u6a39\u6771\u5357\u50be\uff0c\u738b\u6050\u5012\uff0c\u6545\u4ee5\u516b\u4e5d\u570d\u67f1\n\u62c4\u6a39\uff0c\u6a39\u7576\u62c4\u8655\u5fc3\u751f\uff0c\u9042\u7a7f\u67f1\u800c\u4e0b\uff0c\u5165\u5730\u6210\u6839\uff0c\u5927\u53ef\u56db\u570d\u8a31\uff0c\u67f1\u96d6\u4e2d\u88c2\uff0c\u7336\u88f9\u5176[8]\u5916\uff0c\u4eba\u4ea6\n\u4e0d\ua702\u53bb\uff0c\u6a39\u4e0b\u8d77\u7cbe\u820d\uff0c\u4e2d\u6709\u5750\u50cf\uff0c\u9053\u4fd7\u656c\u4ef0\u7121\u5026\u3002\u57ce\u4e2d\u53c8\u8d77\u4f5b\u9f52\u7cbe\u820d\uff0c\u7686\u4e03\u5bf6\u4f5c\uff0c\u738b\u6de8\u4fee\u68b5\u884c\uff0c\n\u57ce\u5167\u4eba\u656c[9]\u4fe1[9]\u4e4b\u60c5\u4ea6\u7be4\uff0c\u5176\u570b\u7acb\u6cbb\ua702\u5df2\u4f86\uff0c\u7121\u6709\u98e2[10]\u8352\u55aa\u4e82\u3002\u8846\u50e7\u5eab\u85cf\uff0c\u591a\u6709\u73cd\u5bf6\uff0c\u7121\u50f9\n\u6469\u5c3c\uff0c\u5176\u738b\u5165\u50e7\u5eab\u904a\u89c0\uff0c\u898b\u6469\u5c3c\u73e0\uff0c\u537d\u751f\u8caa\u5fc3\uff0c\u6b32\u596a\u53d6\u4e4b\uff0c\u4e09\u65e5\u4e43\u609f\uff0c\u537d\u8a63\u50e7\u4e2d\u7a3d\u9996\uff0c\u6094\u524d\u7f6a\u5fc3\uff0c\n\u56e0[11]\u767d\u50e7\u8a00\uff0c\u9858\u50e7\u7acb\u5236\uff0c\u81ea\u4eca\ua702\u5df2\u5f8c\uff0c\u52ff\u807d\u738b\u5165[12]\u5eab\u770b\uff0c\u6bd4\u4e18\u6eff\u56db\u5341\u81d8\uff0c\u7136\u5f8c\u5f97\u5165\u3002\u5176\u57ce\u4e2d\n\u591a\u5c45\u58eb\u9577\u8005\uff0c\u85a9\u8584\u5546\u4eba\uff0c\u5c4b\u5b87\u56b4\u9e97\uff0c\u5df7\u964c\u5e73\u6574\uff0c\u56db\u8862\u9053\u982d\u7686\u4f5c\u8aaa\u6cd5\u5802\uff0c\u6708\u516b\u65e5\uff0c\u5341\u56db\u65e5\uff0c\u5341\u4e94\u65e5\uff0c\n\u92ea[C4]\u9ad8\u5ea7\uff0c\u9053\u4fd7\u56db\u8846\uff0c\u7686\u96c6\u807d\u6cd5\u3002\u5176\u570b\u4eba\u4e91\uff0c\u90fd\u53ef[13]\u516d\u842c\u50e7\uff0c\u6089\u6709\u8846\u98df\uff0c\u738b\u5225\u65bc\u57ce\u5167\uff0c\n\u4f9b\u990a[14]\u4e94\u516d\u5343\u4eba\uff0c\u8846\u98df\u9808\u8005\uff0c\u5247\u6301\u5927[15]\u9262\u5f80\u53d6\uff0c\u96a8\u5668\u6240\u5bb9\uff0c\u7686\u6eff\u800c\u9084\uff0c\u4f5b\u9f52\u5e38\u4ee5\u4e09\u6708\u4e2d\n\u51fa\u4e4b\uff0c\u672a\u51fa\u524d[16]\u5341\u65e5\uff0c\u738b\u838a\u6821\u5927\u8c61\uff0c\u4f7f\u4e00\u8faf\u8aaa\u4eba\uff0c\u8457\u738b\u8863\u670d\uff0c\u9a0e\u8c61\u4e0a\uff0c\u64ca\u9f13[17]\u5531\u8a00\uff0c\u83e9\u85a9\n\u5f9e\u4e09\u963f\u50e7\u7957\u52ab\u4f5c[18]\u884c\uff0c\u4e0d\u60dc\u8eab\u547d\uff0c\u4ee5\u570b\u57ce[19]\u59bb\u5b50\uff0c\u53ca\u6311\u773c\u8207\u4eba\uff0c\u5272\u8089\u8cbf\u9d3f\uff0c\u622a\u982d\u5e03[C4]\uff0c\n\u6295\u8eab\u9913\u864e\uff0c\u4e0d\u608b[20]\u9ad3\u8166\uff0c\u5982\u662f\u7a2e\u7a2e\u82e6\u884c\u7232\ua704\u8846\u751f\uff0c\u6545\u6210\u4f5b\uff0c\u5728\u4e16\u56db\u5341\u4e94\u5e74\uff0c\u8aaa\u6cd5\u6559\u5316\uff0c\u4ee4\u4e0d\u5b89\u8005\n\u5b89\uff0c\u4e0d\u5ea6\u8005\u5ea6\uff0c\u8846\u751f\u7de3\u76e1\uff0c\u4e43\u822c\u6ce5\u6d39\uff0c\u6ce5\u6d39\ua702\u5df2\u4f86\uff0c\u4e00\u5343\u56db\u767e\u4e5d\u5341\u4e03\u6b72[21]\uff0c\u4e16\u9593\u773c\u6ec5\uff0c\u8846\u751f\u9577\u60b2\uff0c\n\ud861\udeab\u5f8c\u5341\u65e5\uff0c\u4f5b\u9f52\u7576\u51fa\uff0c\u81f3[22]\u7121\u754f\u5c71\u7cbe\u820d\uff0c\u570b\u5167\u9053\u4fd7\u6b32\u6b96\u798f\u8005\uff0c\u5404\u5404\u5e73\u6cbb\u9053\u8def\uff0c\u56b4\u98fe\u5df7\u964c\uff0c\u8fa8\u8846\n\u83ef\u9999\uff0c\u4f9b\u990a\u4e4b\u5177\uff0c\u5982\u662f\u5531\ua702\u5df2\uff0c\u738b\u4fbf[23]\u593e\u9053\u5169\u908a\uff0c\u4f5c\u83e9\u85a9\u4e94\u767e\u8eab\ua702\u5df2\u4f86\uff0c\u7a2e\u7a2e\u8b8a\u73fe\uff0c\u6216\u4f5c\u9808\u5927\u62cf\uff0c\n\u6216\u4f5c\u7752\u8b8a\uff0c\u6216\u4f5c\u8c61\u738b\uff0c\u6216\u4f5c\u9e7f\uff0c\u99ac\uff0c\u5982\u662f\u5f62\u50cf\uff0c\u7686\u5f69\u756b\u838a\u6821\uff0c\u72c0\u82e5\u751f\u4eba\uff0c\u7136\u5f8c\u4f5b\uff0c\u9f52\u4e43\u51fa\u4e2d\u9053\u800c\u884c\uff0c\n\u96a8\u8def\u4f9b\u990a\uff0c\u5230\u7121\u754f\u7cbe\u820d\uff0c\u4f5b\u5802\u4e0a\uff0c\u9053\u4fd7\u96f2\u96c6\uff0c\u71d2\u9999\u7136\u71c8\uff0c\u7a2e\u7a2e\u6cd5\u4e8b\uff0c\u665d\u591c\u4e0d\u606f\uff0c\u6eff\u4e5d\u5341\u65e5\uff0c\u4e43\u9084\u57ce\u5167\n\u7cbe\u820d\uff0c\u57ce\u5167\u7cbe\u820d\u81f3\u9f4b\u65e5\uff0c\u5247\u958b\u9580\u6236\u79ae\u656c\u5982\u6cd5\u3002\u7121\u754f\u7cbe\u820d\u6771\u56db\u5341\u91cc\uff0c\u6709\u4e00\u5c71\uff0c\u5c71\u4e2d\u6709\u7cbe\u820d\uff0c\n\u540d\u652f[24]\u63d0\uff0c\u53ef\u6709\u4e8c\u5343\u50e7\uff0c\u50e7\u4e2d\u6709\u4e00\u5927\u5fb7\u6c99\u9580\uff0c\u540d\u9054\u6469\u77bf\u8ae6\uff0c\u5176\u570b\u4eba\u6c11\uff0c\u7686\u5171\u5b97\u4ef0\uff0c\u4f4f\u4e00\u77f3\u5ba4\u4e2d\uff0c\n\u56db\u5341\u8a31\u5e74\uff0c\u5e38\u884c\u6148\u5fc3\uff0c\u80fd\u611f\u86c7\u9f20\uff0c\u4f7f\u540c\u6b62\u4e00\u5ba4\uff0c\u800c\u4e0d\u76f8\u5bb3\u3002\n\n [1] S, M \u6b62.\n [2] S, M \u76f4.\n [3] S, M invert.\n [4] S, M \u57ce.\n [5] M \u6790.\n [6] S, M \u7559.\n [7] After \u4ee5, S, M insert \u6649\u5730.\n [8] Before \u5176, S has \u754f; M \u5728.\n [9] S, M invert.\n [10] M \u9951.\n [11] S, M \u544a.\n [12] After \u5165, S, M insert \u5176.\n [13] After \u53ef, M inserts \u4e94.\n [14] S, M omit.\n [15] S, M \u672c. W.\n [16] S, M omit.\n [17] Text has \u76ae on left.\n [18] S, M \u82e6.\n [19] S, M omit.\n [20] An obsolete form in text.\n [21] S, M \u5e74.\n [22] S, M \u6b63. W.\n [23] S, M \u4f7f.\n [24] S, M \u8dcb.\n\n\n\n\n\u4e09\u5341\u4e5d\u7ae0\n\n\n\u57ce\u5357\u4e03\u91cc\uff0c\u6709\u4e00\u7cbe\u820d\uff0c\u540d\u6469\u8a36\u6bd8\u8a36\u7f85\uff0c\u6709\u4e09\u5343\u50e7\u4f4f\uff0c\u6709\u4e00\u9ad8\u5fb7\u6c99\u9580\uff0c\u6212\u884c\u6e05\u6f54\uff0c\u570b\u4eba\u54b8\u7591\u662f\u7f85\u6f22\uff0c\n\u81e8\u7d42\u4e4b\u6642\uff0c\u738b\u4f86\u7701\u8996\uff0c\u4f9d\u6cd5\u96c6\u50e7\u800c\u554f\u6bd4\u4e18\u5f97\u9053\ud86c\udd80\uff0c\u5176\u4fbf\u4ee5\u5be6\u7b54\uff0c\u8a00\u662f\u7f85\u6f22\uff0c\u65e3\u7d42\uff0c\u738b\u537d\u6309\u7d93\u5f8b\n\u4ee5\u7f85\u6f22\u6cd5\u846c\u4e4b\uff0c\u65bc\u7cbe\u820d\u6771\u56db\u4e94\u91cc\uff0c\u7a4d\u597d\u5927\u85aa\uff0c\u7e31\u5ee3\u53ef\u4e09\u4e08\u9918\uff0c\u9ad8\u4ea6\u723e\uff0c\u8fd1\u4e0a\u8457\u6834\u6a80\u6c89\u6c34\uff0c\u8af8\u9999\u6728\uff0c\n\u56db\u908a\u4f5c\u968e\ua702\u4e0a\uff0c\u6301\u6de8\u597d\u767d\u3cb2\uff0c\u5468\u531d\u8499\u7a4d[1]\u4f5c[2]\u5927\u8f5d\uff0c\u72c0[3]\u4f3c\u6b64\u9593\u8f5c[4]\u8eca\uff0c\u4f46\u7121\u9f8d\u9b5a\u8033\uff0c\n\u7576\u95cd\u7dd2[5]\u6642\uff0c\u738b\u53ca\u570b\u4eba\uff0c\u56db\u8846\u54b8\u96c6\uff0c\u4ee5\u83ef\u9999\u4f9b\u990a\uff0c\u5f9e\u8f5d\u81f3\u5893\u6240\uff0c\u738b\u81ea\u83ef\u9999\u4f9b\u990a\uff0c\u4f9b\u990a\u8a16\uff0c\n\u8f5d\u8457\ud85c\udc90\u4e0a\uff0c\u9165\u6cb9\u904d\u704c\uff0c\u7136\u5f8c\u71d2\u4e4b\uff0c\u706b\u7136\u6642\uff0c\u4eba\u4eba\u656c\u5fc3\uff0c\u5404\u812b\u4e0a\u670d\uff0c\u53ca\u7fbd\u5100\u5098\u84cb\uff0c\u9059\u64f2\u706b\u4e2d\u4ee5\u52a9\u95cd\u7dad\uff0c\n\u95cd\u7dad\ua702\u5df2\uff0c\u6536\u6582[6]\u53d6\u9aa8\uff0c\u537d\u4ee5\u8d77\u5854\uff0c\u6cd5\u986f\u81f3\u4e0d\u53ca\u5176\u751f\u5b58\uff0c\u552f\u898b\u846c\u6642\u3002\u738b\u7be4\u4fe1\u4f5b\u6cd5\uff0c\u6b32\u7232\ua704\u8846\u50e7\n\u4f5c\u65b0\u7cbe\u820d\uff0c\u5148\u8a2d\u5927\u6703\uff0c\u98ef\u98df\u50e7\uff0c\u4f9b\u990a\ua702\u5df2\uff0c\u4e43\u9078\u597d\u4e0a\u725b\u4e00\u96d9\uff0c\u91d1\u9280\u5bf6\u7269\uff0c\u838a\u6821\u89d2\u4e0a\uff0c\u4f5c\u597d\u91d1\u7281\uff0c\n\u738b\u81ea\u8015[7]\u58be[8]\u898f[8]\u90ed[8]\u56db\u908a\uff0c\u7136\u5f8c\u5272\u7d66\u6c11\u6236\uff0c\u7530\u5b85\uff0c\u66f8\u4ee5\u9435\u5238\uff0c\u81ea\u662f\ua702\u5df2\u5f8c\u4ee3\u4ee3\u76f8\ud84f\udd0e\uff0c\n\u7121\u6562\u5ee2\u6613\u3002\u6cd5\u986f\u5728\u6b64\u570b\u805e\u5929\u7afa\u9053\u4eba\uff0c\u65bc\u9ad8\u5ea7\u4e0a\uff0c\u8aa6\u7d93\u4e91\uff0c\u4f5b\u9262\u672c\u5728\u6bd8\u820d\u96e2\uff0c\u4eca\u5728\u728d\u6957\ud863\ude54\u885b\uff0c\u7adf\u82e5\u5e72\n\u767e\u5e74[9]\uff0c(\u6cd5\u986f\u805e\u8aa6\u6642\uff0c\u6709\u5b9a\u6b72\u6578\uff0c\u4f46\u4eca\u5fd8\u8033)\uff0c\u7576\u5fa9\ua704\u81f3\u897f\u6708\u6c0f\u570b\uff0c\u82e5\u5e72\u767e\u5e74\u7576\u81f3\u4e8e\u95d0\u570b\u4f4f\uff0c\n\u82e5\u5e72\u767e\u5e74\u7576\u81f3\u5c48\u8328\u570b\uff0c\u82e5\u5e72\u767e\u5e74\u7576\u5fa9\ua704\u4f86\u5230\u6f22\u5730[10]\uff0c\u82e5\u5e72\u767e\u5e74\u7576\u5fa9\ua704\u81f3\u5e2b\u5b50\u570b\uff0c\u82e5\u5e72\u767e\u5e74\n\u7576\u9084\u4e2d\u5929\u7afa[11]\uff0c\ua702\u5df2\uff0c\u7576\ua702\u4e0a\u5160\u8853\u5929\u4e0a\uff0c\u5f4c\u52d2\u83e9\u85a9\u898b\u800c\u5606[12]\u66f0\uff0c\u91cb\u8fe6\u6587\u4f5b\u9262\u81f3\uff0c\u537d\u5171\u8af8\u5929\uff0c\n\u83ef\u9999\u4f9b\u990a\u4e03\u65e5\uff0c\u4e03\u65e5\ua702\u5df2\uff0c\u9084\u95bb\u6d6e\u63d0\uff0c\u6d77\u9f8d\u738b\u5c07[13]\u5165\u9f8d\u5bae\u3002\u81f3\u5f4c\u52d2\u5c07\u6210\u9053\u6642\uff0c\u9262\u9084\u5206\u7232\u56db\uff0c\n\u5fa9\ua704\u672c\u981e[14]\u90a3\u5c71\u4e0a\uff0c\u5f4c\u52d2\u6210\u9053\ua702\u5df2\uff0c\u56db\u5929\u738b\u7576\u5fa9\ua704\u61c9\u5ff5\u4f5b\uff0c\u5982\u5148\u4f5b\u6cd5\uff0c\u8ce2\u52ab\u5343\u4f5b\uff0c\u5171\u7528\u4e00[15]\u9262\u3002\n\u9262\u53bb\ua702\u5df2\uff0c\u4f5b\u6cd5\u6f38\u6ec5\uff0c\u4f5b\u6cd5\u6ec5\u5f8c\uff0c\u4eba\u58fd\u8f49\u77ed\uff0c\u4e43\u81f3\u4e94\u6b72\u3002\u4e94[16]\u6b72\u4e4b\u6642\uff0c\u7cb3\u7c73\u9165\u6cb9\uff0c\u7686\u6089\u5316\u6ec5\uff0c\n\u4eba\u6c11\u6975\u60e1\uff0c\u6349\u8349[17]\u6728\uff0c\u5247\u8b8a\u6210\u5200\u6756\uff0c\u5171\u76f8\u50b7\u5272\u6bba\uff0c\u5176\u4e2d\u6709\u798f\u8005\uff0c\u9003[18]\u907f\u5165\u5c71\uff0c\u60e1\u4eba\n\u76f8\u715e\u76e1\ua702\u5df1\uff0c\u9084\u5fa9\ua704\u4f86\u51fa\uff0c\u5171\u76f8\u8b02\u8a00\uff0c\u6614\u4eba\u58fd\u6975\u9577\uff0c\u4f46\u7232\u60e1\u751a\uff0c\u4f5c\u8af8\u975e\u6cd5\uff0c\u6545\u6211\u7b49\u58fd\u547d\uff0c\u9042\u723e\u77ed\u4fc3\uff0c\n\u4e43\u81f3\u4e94[19]\u6b72\uff0c\u6211\u4eca\u5171\u884c\u8af8\u5584\uff0c\u8d77\u6148\u60b2\u5fc3\uff0c\u4fee\u884c\u4fe1[20]\u7fa9\u3002\u5982\u662f\uff0c\u5404\u884c\u4fe1\u7fa9\uff0c\u5c55\u8f49\u58fd\u500d\uff0c\u4e43\n\u81f3\u516b\u842c\u6b72\u3002\u5f4c\u52d2\u51fa\u4e16\uff0c\u521d\u8f49\u6cd5\u8f2a\u6642\uff0c\u5148\u5ea6\u91cb\u8fe6\u907a\u6cd5\u4e2d[21]\u5f1f\u5b50\u51fa\u5bb6\u4eba\uff0c\u53ca\u53d7\u4e09\u6b78\uff0c\u4e94\u6212\uff0c\n\u516b[22]\u9f4b\u6cd5\uff0c\u4f9b\u990a\u4e09\u5bf6\u8005\uff0c\u7b2c\u4e8c\uff0c\u7b2c\u4e09\u6b21\uff0c\u5ea6\u6709\u7de3\u8005\u3002\u6cd5\u986f\u723e\u6642\u6b32\u5beb\u6b64\u7d93\uff0c\u5176\u4eba\u4e91\uff0c\u6b64\u7121\u7d93\uff0c\n\u672c\u6211\u5fc3[23]\u53e3\u8aa6\u8033\u3002\n\n [1] S, M \ud85c\udc90.\n [2] Before \u4f5c, S, M insert \u4e0a.\n [3] S, M \u7240.\n [4] S, M \u8f32.\n [5] Probably a mistake for \u7dad, as below.\n [6] S, M \u64bf.\n [7] After \u8015, S, M insert \u9803.\n [8] S, M omit.\n [9] The thirteen characters that follow within parenthetic marks are\n in all the recensions in two parallel columns in smaller text.\n They are equivalent to a marginal note with us, and S and M\n insert a \u4e4b after \u8aa6.\n [10] After \u5730, S, M insert \u4f4f.\n [11] After \u7afa, S, M insert \u5230\u4e2d\u5929.\n [12] S, M \u6b4e.\n [13] S, M \u6301.\n [14] S, M \u983b.\n [15] S, M \u6b64.\n [16] S, M \u5341.\n [17] S, M, omit.\n [18] Text, with \u5916 inside.\n [19] S, M \u5341.\n [20] S, M \u4ec1.\n [21] S, M omit.\n [22] S, M omit.\n [23] S, M \u6b62.\n\n\n\n\n\u56db\u5341\u7ae0\n\n\n\u6cd5\u986f\u4f4f\u6b64\u570b\u4e8c\u5e74\uff0c\u66f4\u6c42\u5f97\u5f4c\u6c99\u585e\u5f8b\u85cf\u672c\uff0c\u5f97\u9577\u963f\u542b\u96dc\u963f\u542b\uff0c\u5fa9\ua704\u5f97\u4e00\u90e8\u96dc\u85cf\uff0c\u6b64\u6089\u6f22\u571f\u6240\u7121\u8005\u3002\n\u5f97\u6b64\u68b5\u672c\ua702\u5df2\uff0c\u537d\u8f09\u5546\u4eba\u5927\u8239\u4e0a\uff0c\u53ef\u6709\u4e8c\u767e\u9918\u4eba\uff0c\u5f8c\u4fc2\u4e00\u5c0f\u8236[1]\uff0c\u6d77\u884c\u8271\u5dae\uff0c\u4ee5\u5099\u5927\u8236[1]\n\u6bc0\u58de\uff0c\u5f97\u597d\u4fe1\u98a8\uff0c\u6771\u4e0b\u4e09\u65e5\uff0c\u4fbf\u5024\u5927\u98a8\uff0c\u8236[1]\u6f0f\u6c34\u5165\uff0c\u5546\u4eba\u6b32\u8da3\u5c0f\u8236[1]\uff0c\u5c0f\u8236[1]\u4e0a\u4eba\uff0c\u6050\u4eba\n\u4f86\u591a\uff0c\u537d\u65ab\u7d59\u65b7\uff0c\u5546\u4eba\u5927\u6016\uff0c\u547d\u5728\u9808\u81fe\uff0c\u6050\u8236[1]\u6c34\u6eff[2]\uff0c\u537d\u53d6\u9ea4\u8ca1\u8ca8\uff0c\u64f2\u8457\u6c34\u4e2d\uff0c\u6cd5\u986f\u4ea6\n\u4ee5\u541b[3]\u5880[3]\uff0c\u53ca\u6fa1\u7f50\u5e77\u9918\u7269\uff0c\u68c4\u64f2\u6d77\u4e2d\uff0c\u4f46\u6050\u5546\u4eba\u64f2\u53bb\u7d93\u50cf\uff0c\u552f\u4e00\u5fc3\u5ff5\u89c0\u4e16\u97f3\uff0c\u53ca\u6b78\u547d\u6f22\u5730\n\u8846\u50e7\uff0c\u6211\u9060\u884c\u6c42\u6cd5\uff0c\u9858\u5a01\u795e\u6b78\u6d41\uff0c\u5f97\u5230\u6240\u6b62\uff0c\u5982\u662f\u5927\u98a8\u665d\u591c\u5341\u4e09\u65e5\uff0c\u5230\u4e00\u5cf6\u908a\uff0c\u6f6e\u9000\u4e4b\u5f8c\uff0c\u898b\u8239\n\u6f0f\u8655\uff0c\u537d\u88dc\u585e\u4e4b\uff0c\u65bc\u662f\u5fa9\ua704\u524d\u3002\u6d77\u4e2d\u591a\u6709\u6284\u8cca\u3002\u9047\u8f12\u7121\u5168\uff0c\u5927\u6d77\u5f4c\u6f2b\u7121\u908a\uff0c\u4e0d\u8b58\u6771\u897f\uff0c\u552f\u671b\u65e5\u6708\u661f\u5bbf\n\u800c\u9032\uff0c\u82e5\u9670\u96e8\u6642\uff0c\u7232\u9010\u98a8\u53bb\uff0c\u4ea6\u7121\u6240[4]\u51c6\uff0c\u7576\u591c\u95c7\u6642\uff0c\u4f46\u898b\u5927\u6d6a\u76f8\u640f\uff0c\u6643\u82e5[5]\u706b\u8272\uff0c\u9eff\u9f08\u6c34\u6027\uff0c\n\u602a[6]\u7570\u4e4b\u5c6c\uff0c\u5546\u4eba\u8352\u61c5[7]\uff0c\u4e0d\u77e5\u90a3\u5411\uff0c\u6d77\u6df1\u7121\u5e95\uff0c\u53c8\u7121\u4e0b\u77f3\u4f4f\u8655\uff0c\u81f3\u5929\u6674\ua702\u5df2\uff0c\u4e43\u77e5\u6771\u897f\uff0c\u9084\u5fa9\ua704\u671b\n\u6b63\u800c\u9032\uff0c\u82e5\u5024\u4f0f\u77f3\uff0c\u5247\u7121\u6d3b\u8def\uff0c\u5982\u662f\u4e5d\u5341\u8a31[8]\u65e5[8]\uff0c\u4e43\u5230\u4e00\u570b\uff0c\u540d\ud86c\udd80\u5a46\u63d0\uff0c\u5176\u570b\u5916\u9053\u5a46\u7f85\u9580\n\u8208\u76db\uff0c\u4f5b\u6cd5\u4e0d\u8db3\u8a00\u3002\u505c\u6b64\u570b\u4e94\u6708\u65e5\uff0c\u5fa9\ua704\u96a8\u4ed6\u5546\u4eba\uff0c\u5927\u8236\u4e0a\uff0c\u4ea6\u4e8c\u767e\u8a31\u4eba\uff0c\u8ceb\u4e94\u5341\u65e5\u7cae[9]\uff0c\u4ee5\u56db\u6708\n\u5341\u516d\u65e5\u767c\uff0c\u6cd5\u986f\u65bc\u8236\u4e0a\u5b89\u5c45\uff0c\u6771\u5317\u884c\u8da3\u5ee3\u5dde\uff0c\u4e00\u6708\u9918\u65e5\uff0c\u591c\u9f13\u4e8c\u6642\uff0c\u9047\u9ed1\u98a8\u66b4\u96e8\uff0c\u5546\u4eba\u8cc8\u5ba2\uff0c\u7686\n\u6089\u60f6\u6016\uff0c\u6cd5\u986f\u723e[10]\u6642\uff0c\u4ea6\u4e00\u5fc3\u5ff5\u89c0\u4e16\u97f3\u53ca\u6f22\u5730\u8846\u50e7\uff0c\u8499\u5a01\u795e\u7950\uff0c\u5f97\u81f3\u5929\u66c9\uff0c\u66c9\ua702\u5df2\uff0c\u8af8\u5a46\u7f85\u9580\u8b70\u8a00\uff0c\n\u5750\u8f09\u6b64\u6c99\u9580\uff0c\u4f7f\u6211\u4e0d\u5229\uff0c\u906d\u6b64\u5927\u82e6\uff0c\u7576\u4e0b\u6bd4\u4e18\uff0c\u7f6e\u6d77\u5cf6\u908a\uff0c\u4e0d\u53ef\u7232\ua704\u4e00\u4eba\u4ee4\u6211\u7b49\u5371\u5dae[11]\uff0c\u6cd5\u986f[12]\n\u6a80\u8d8a\u8a00\uff0c\u6c5d\u82e5\u4e0b\u6b64\u6bd4\u4e18\uff0c\u4ea6\u5e77\u4e0b\u6211\uff0c\u4e0d\u723e\uff0c\u4fbf\u7576\u6bba\u6211\uff0c\u5982[13]\u5176\u4e0b\u6b64\u6c99\u9580\uff0c\u543e\u5230\u6f22\u5730\uff0c\u7576\u5411\u570b\u738b\n\u8a00\u6c5d\u4e5f\uff0c\u6f22\u5730\u738b\u4ea6\u656c\u4fe1\u4f5b\u6cd5\uff0c\u91cd\u6bd4\u4e18\u50e7\uff0c\u8af8\u5546\u4eba\u8e8a\u8e87\uff0c\u4e0d\u6562\u4fbf\u4e0b\uff0c\u4e8e\u6642\u5929\u591a\u9023\u9670\uff0c\u6d77\u5e2b\u76f8\u671b\u50fb\u8aa4\uff0c\n\u9042\u7d93\u4e03\u5341\u9918\u65e5\uff0c\u7cae\u98df\u6c34\u6f3f\u6b32\u76e1\uff0c\u53d6\u6d77\u9e79\u6c34\u4f5c\u98df\uff0c\u5206\u597d\u6c34\uff0c\u4eba\u53ef\u5f97\u4e8c\u5347\uff0c\u9042\u4fbf\u6b32\u76e1\uff0c\u5546\u4eba\u8b70\u8a00\uff0c\u5e38\u884c\u6642\uff0c\n\u653f[14]\u53ef\u4e94\u5341\u65e5\uff0c\u4fbf\u5230\u5ee3\u5dde[15]\uff0c\u4eca\ua702\u5df2\u904e\u671f\u591a\u65e5\uff0c\u5c07\u7121\u50fb\ud86c\udd80\uff0c\u537d\u4fbf\u897f\u5317\u884c\u6c42\u5cb8\uff0c\u665d\u591c\u5341\u4e8c\u65e5\uff0c\n\u5230\u9577\u5ee3\u90e1\u754c\uff0c\u7262\u5c71\u5357\u5cb8\uff0c\u4fbf\u5f97\u597d\u6c34\u83dc\uff0c\u4f46\u7d93\u6d89\u96aa\u96e3\uff0c\u6182\u61fc\u7a4d\u65e5\uff0c\u5ffd\u5f97\u81f3\u6b64\u5cb8\uff0c\u898b\ud85b\udffa[16][C5][16]\u83dc\uff0c\n\u4f9d\u7136\u77e5\u662f\u6f22\u5730\uff0c\u7136\u4e0d\u898b\u4eba\u6c11\u53ca\u884c\u8de1\uff0c\u672a\u77e5\u662f\u4f55\u8a31\uff0c\u6216\u8a00\u672a\u81f3\u5ee3\u5dde\uff0c\u6216\u8a00\ua702\u5df2\u904e\uff0c\u83ab\u77e5\u6240\u5b9a\uff0c\u537d\u4e58\u5c0f\u8236\uff0c\n\u5165\u6d66\u8993\u4eba\uff0c\u6b32\u554f\u5176\u8655\uff0c\u5f97\u5169\u7375\u4eba\uff0c\u537d\u5c07\u6b78\uff0c\u4ee4\u6cd5\u986f\u8b6f\u8a9e\u554f\u4e4b\uff0c\u6cd5\u986f\u5148\u5b89\u6170\u4e4b\uff0c\u5f90\u554f\u6c5d\u662f\u4f55\u4eba\uff0c\u7b54\u8a00\uff0c\n\u6211\u662f\u4f5b\u5f1f\u5b50\uff0c\u53c8\u554f\u6c5d\u5165\u5c71\u4f55\u6240\u6c42\uff0c\u5176\u4fbf\u8a6d[17]\u8a00\uff0c\u660e\u7576\u4e03\u6708\u5341\u4e94\u65e5\uff0c\u6b32\u53d6\u6843[18]\u81d8\u4f5b\uff0c\u53c8\u554f\n\u6b64\u662f\u4f55\u570b\uff0c\u7b54\u8a00\uff0c\u6b64\u9752\u5dde\u9577\u5ee3\u90e1\u754c\uff0c\u7d71\u5c6c\u664b[19]\u5bb6\uff0c\u805e\ua702\u5df2\uff0c\u5546\u4eba\u6b61\u559c\uff0c\u537d\u4e5e\u5176\u8ca1\u7269\uff0c\u9063\u4eba\n\u5f80\u9577\u5ee3\u90e1[20]\uff0c\u592a\u5b88\u674e\u5db7\uff0c\u656c\u4fe1\u4f5b\u6cd5\uff0c\u805e\u6709\u6c99\u9580\uff0c\u6301\u7d93\u50cf\uff0c\u4e58\u8236\u6cdb\u6d77\u800c\u81f3\uff0c\u537d\u5c07\u4eba\u5f9e\uff0c\n\u4f86[21]\u81f3\u6d77\u908a\uff0c\u8fce\u63a5\u7d93\u50cf\uff0c\u6b78\u81f3\u90e1\u6cbb\uff0c\u5546\u4eba\u65bc\u662f\u9084\u5411\u63da\u5dde\uff0c\u5230[22]\u9752\u5dde\uff0c\u8acb\u6cd5\u986f\u4e00\u51ac\u4e00\u590f\u3002\n\u590f\u5750\u8a16\uff0c\u6cd5\u986f[23]\u96e2\u8af8\u5e2b\uff0c\u4e45\u6b32\u8da3\u9577\u5b89\uff0c\u4f46\u6240\u71df\u4e8b\u91cd\uff0c\u9042\u4fbf\u5357\u4e0b\u5411\u90fd\uff0c\u5c31\u5e2b\u51fa\u7d93\u5f8b\u85cf[24]\uff0c\u6cd5\u986f\n\u767c\u9577\u5b89\uff0c\u516d\u5e74\u5230\u4e2d\u5370[25]\u570b\uff0c\u505c\u7d93[26]\u516d\u5e74\uff0c\u9084\u7d93[27]\u4e09\u5e74\uff0c\u9054\u9752\u5dde\uff0c\u51e1\u6240\u904a\u5c65[28]\uff0c\u6e1b\n\u4e09\u5341\u570b\uff0c\u6c99\u6cb3\ua702\u5df2\u897f\u8fc4\u4e8e\u5929\u7afa\uff0c\u8846\u50e7\u5a01\u5100\u6cd5\u5316\u4e4b\u7f8e\uff0c\u4e0d\u53ef\u8a73\u8aaa\uff0c\u7aca\u60df\u8af8\u5e2b\uff0c\u672a[29]\u5f97\u5099\u805e\uff0c\u662f\n\u4ee5\u4e0d\u9867\u5fae\u547d\uff0c\u6de8\u6d77\u800c\u9084\uff0c\u8271\u96e3\u5177\u66f4\u5e78\uff0c\u8499\u4e09\u5c0a\u5a01\u9748\uff0c\u5371\u800c\u5f97\u6fdf\uff0c\u6545\u5c07[30]\u7af9\u5e1b\u758f\u6240\u7d93\u6b77\uff0c\u6b32\u4ee4\u8ce2\u8005\n\u540c\u5176\u805e\u898b\u3002\n\n [1] S, M \u8239; and elsewhere.\n [2] S, M \u6f0f.\n [3] M \u8ecd\u6301.\n [4] S, M omit.\n [5] S, M \u7136.\n [6] Text has a vulgar form.\n [7] S, M \u907d.\n [8] S, M invert.\n [9] S, M \u7ce7.\n [10] Contracted form in text.\n [11] M \u96aa.\n [12] After \u986f, S, M insert \u672c.\n [13] S, M \u6c5d.\n [14] S, M \u6b63.\n [15] After \u5dde, S, M insert \u723e.\n [16] Should be \u85dc\u85ff.\n [17] J \u8aaa.\n [18] M \u6311 W.\n [19] S \u5289.\n [20] S, M omit.\n [21] S, M omit.\n [22] S \u5289\u6cd5; M \u7559\u6cd5.\n [23] After \u986f, S, M insert \u9060.\n [24] S, M omit.\n [25] S, M omit.\n [26] S, M omit.\n [27] S, M omit.\n [28] S, M \u6b77.\n [29] J \u4f86.\n [30] S, M omit.\n\n\n\n\n\u662f\u6b72\u7532\u5bc5\uff0c\u6649\u7fa9\u7199\u5341\u4e8c\u5e74\u77e3[1]\uff0c\u6b72\u5728\u58fd\u661f\uff0c\u590f\u5b89\u5c45\u672b\uff0c\u8fce\u6cd5\u986f\u9053\u4eba\uff0c\u65e3\u81f3\uff0c\u7559\u5171\u51ac\u9f4b\uff0c\u56e0\u8b1b\u96c6\u4e4b\u969b\uff0c\n\ua700\u91cd\u554f\u904a\u6b77\uff0c\u5176\u4eba\u606d\u9806\uff0c\u8a00\u8f12\u4f9d\u5be6\uff0c\u7531\u662f\u5148\u6240\u7565\u8005\u52f8\u4ee4\u8a73\u8f09\uff0c\u986f\u5fa9\ua704\u5177\u6558\u59cb\u672b\uff0c\u81ea\u4e91\uff0c\u9867\u5c0b\u6240\u7d93\uff0c\n\u4e0d\u89ba\u5fc3\u52d5\u6c57\u6d41\uff0c\u6240\u4ee5\u4e58\u5371\u5c65\u96aa\uff0c\u4e0d\u60dc\u6b64\u5f62\u8005\uff0c\u84cb\u662f\u5fd7\u6709\u6240\u5b58\uff0c\u5c08\u5176\u611a\u76f4\uff0c\u6545\u6295\u547d\u65bc[2]\u5fc5\uff0c\u6b7b[3]\u4e4b\u5730\uff0c\n\u4ee5\u9054\u842c\u4e00\u4e4b\u5180\u3002\u65bc\u662f\u611f\u6b4e\uff0c\u65af\u4eba\u4ee5\u7232\u53e4\u4eca\u7f55\u6709\uff0c\u81ea\u5927\u6559\u6771\u6d41\uff0c\u672a\u6709\u5fd8\u8eab\u6c42\u6cd5\u5982\u986f\u4e4b\u6bd4\uff0c\u7136\u5f8c\n\u77e5\u8aa0\u4e4b\u6240\u611f\uff0c\u7121\u7aae\u5426\u800c\u4e0d\u901a\uff0c\u5fd7\u4e4b\u6240\u5c07[4]\uff0c\u7121\u529f\u696d\u800c\u4e0d\u6210\uff0c\u6210\ua700\u592b\u529f\u696d\u8005\uff0c\u8c48\u4e0d\u7531\u5fd8\ua700\u592b[5]\u6240\u91cd\uff0c\n\u91cd\ua700\u592b\u6240\u5fd8\u8005\u54c9\u3002\n\n\u6cd5\u986f\u50b3\ua704\u7d42\n\n [1] S, M omit.\n [2] After \u65bc, S, M insert \u4e0d.\n [3] S, M \u5168.\n [4] S, M \u734e.\n [5] S, M \u5931.\n\n\n\n\nTranscribers Notes:\n\nThis is an UTF-8 update of the transcription done by John Bickers,\nDagny, and David Widger available at:\nhttps://www.gutenberg.org/ebooks/2124.\n\nThe original printed text scans can be found at:\nhttps://archive.org/details/b29352216\n\nNotes on the text:\n\n 1. In the printed book the English text occupies the left side of\n the book and is read to the centre. The Chinese text occupies the\n right side of the book and is read to the centre. Essentially this\n was two books under the same binding. The Chinese text was\n originally published by Oxford University Press in 1885. In this\n transcription, the Chinese text is placed after the English text.\n An entry has been added to the table of contents to indicate this\n rearrangement: (CHINESE TEXT: \u9ad8\u2060\u50e7\u2060\u6cd5\u986f\u50b3).\n\n 2. Letters surrounded by underscores \u2018_\u2019 are italicised.\n\n 3. Footnotes have been moved to the end of each chapter.\n\n 4. Spelling in the English text has been standardised to the most\n common versions used in the text. If equal number of spelling\n versions were present, the version most common at the time of\n publication was used. Spellings contained in direct quotations\n are left unchanged.\n\n 5. As much as possible, the Chinese transcription uses the same\n character variants as used in the original printed text. If a\n Unicode version of the character is not found, then a traditional\n variant is used in its place. For example radical 184 uses \ud865\ude7fin\n the printed text but most of the Unicode characters use \u98e0. The\n same case applies to radical 113. The printed text uses \u793a but\n most Unicode characters use \u793b.\n\n 6. Footnotes 5 and 6 in chapter 2 have been switched to match the\n the corresponding text in the chapter.\n\n 7. \u201cN\u00e2gara\u201d in chapter 8 changed to \u201cNag\u00e2ra\u201d to match the rest of the\n text.\n\n 8. At the beginning of chapter 19 in the English text Legge says\n 3 yojanas of distance while the Chinese text says 10. This was\n left unchanged.\n\n 9. The number of columns in the Chinese text portions are limited\n to under 50 in order to approximately match the width of the\n English text. Chinese characters are wider than Latin characters.\n\n 10. Chinese characters not found in Unicode are marked as [Cn] where\n \u2018n\u2019 is a number:\n\n [C1] \ud865\ude7f on left, \u82b3 on right.\n Ideographic Description Sequence: \u2ff0\ud865\ude7f\u82b3\n\n [C2] \u689d, but with \u4ebb replaced by \u5f73.\n\n [C3] \ud85f\udfb7on left, \u52a0 on right.\n Ideographic Description Sequence: \u2ff0\ud85f\udfb7\u52a0\n\n [C4] \u65b9 on left, \u8272 on right.\n Ideographic Description Sequence: \u2ff0\u65b9\u8272\n\n [C5] \u8279 on top, then \u864d, and \u96b9 below.\n Ideographic Description Sequence: \u2ff1\u8279\u2ff8\u864d\u96b9\n\nTranscriber\u2019s Note:: Chinese Tone Marks.\n\n The printed text uses semi-circular tone marks next to some Chinese\n characters with multiple or ambiguous pronunciations\n (Unicode U+A700\u2013U+A707). The open portion of the semi-circle faces\n the character. These were originally used to indicate tones used in\n Middle Chinese.\n\n The mark may be placed in any of the four corners of the Chinese\n character. In modern Mandarin Chinese the locations map to tones\n as follows:\n\n lower left: 1st or 2nd tone\n upper left: 3rd tone (some cases 4th tone)\n upper right: 4th tone\n lower right: not applicable for modern Mandarin\n\n Examples from the text:\n\n \u91cd zh\u00f2ng (adj) heavy, important\n \ua700\u91cd ch\u00f3ng (adv) repeatedly; (measure) layer, storey\n\n \u8a9e y\u01d4 (n) spoken language\n \u8a9e\u2060\ua704 y\u00f9 (v) to tell, inform\n\n For more details on tone marks, look up articles on \u2018Middle Chinese\n tones\u2019 or see\uff1a\n\n Williams, S. Wells. 1874. _A Syllabic Dictionary of the Chinese\n Language; arranged according to the Wu-fang Yuen yin, with the\n pronunciation of the characters as heard in Peking, Canton, Amay and\n Shanghai._ Shanghai: American Presbyterian Mission Press.\n Introduction SECT. IV.\u2014_SHING_ OR TONES.","title":"A Record of Buddhistic Kingdoms: Being an account by the Chinese monk F\u00e2-hien of his travels in India and Ceylon (A.D. 399-414) in search of the Buddhist books of discipline","tradition":"scripture-revelation","translated_text":null,"word_count":55043}