^{page 247 note 1} Commonly cited as Jul ii.

^{page 247 note 2} MrῘgadâva.

^{page 247 note 3} i.e. perféct Sambuddhi.

^{page 247 note 4} .

^{page 247 note 5} Jul. ii. loc. cit.

^{page 248 note 1} Oldenberg, , Buddha, p. 129Google Scholar.

^{page 248 note 2} op. cit. p. 129 n.

^{page 248 note 3} I. ‘Misery always accompanies existence.’ II. ‘All existence results from passions and desires.’ III. ‘There is no escape from existence but destruction of desires.’ IV. ‘This must be accomplished.’

^{page 248 note 4} i.e. the four “sacred truths,” see the preceding note.

^{page 249 note 1} Fo-sho-hing-tsan-king, p. 171.

^{page 249 note 2} Kûƫa means ‘a meeting point,’ and so does hwui; I think the idea in such compounds as trikúƫaka and san hwui is the three-fold or triple point. We still use the word ‘point’ in this sense; we say ‘the first point,’ ‘the second point,’ etc.

^{page 249 note 3} Stûpa of Bharhut, by Major-Gen. A. Cunningham.

^{page 249 note 4} Or, code of doctrine, see Childers' Pâli Dictionary, s.v. Chakko.

^{page 249 note 5} op. cit. pp. 25, 83.

^{page 249 note 6} Spence Hardy's Manual of Buddhism, pp. 11, 44.

^{page 249 note 7} So Julien restores the symbols, ii. p. 385, n. 1.

^{page 249 note 8} B. Nanjio's Catalogue of the Buddhist Tripitaka.

^{page 250 note 2} I would call attention to Julien's remarks on the right restoration of the symhol tsih , Jul. ii. 385 n. With respect to my remarks on the symhol I wish to add that it may refer to the cycles of each Buddha's teaching, which also were three, viz. the empty, the false, the medial; thus, (1) all things are empty, i.e. non-existent. (2) all things, though empty, or unreal, have a false existence. (3) All things exist and do not exist.

^{page 250 note 2} Jul. ii. p. 321.

^{page 250 note 3} Jul. ii. p. 321.

^{page 250 note 4} .

^{page 251 note 1} Jul. ii. p. 297.

^{page 251 note 2} Anathapindada.

^{page 251 note 3} Fo-sho-king-tsan-king, p. 217, Beal's Translation.

^{page 251 note 4} The whole passage runs thus: .

^{page 251 note 5} Bharhut Stûpa, p. 94.

^{page 252 note 1} Bharhut Stûpa, p. 94.

^{page 252 note 2} Jul. iii. 211.

^{page 252 note 3} K'ie-pan-to.

^{page 252 note 4} See S.B.E., vol. xxiii. p. 64 n. 1.

^{page 253 note 1} .

^{page 253 note 2} “But we must observe that the country of Séni which is Chinistân (Kinistân) was probably the territory of Samarkand and may perhaps be connected with Mount Kino.”—West's Pahlavi Texts, S.B.E., Parti, p. 59 n.

^{page 253 note 3} Compare Col. Yule's remark, Wood's Oxus, xxiv. n. 1.

^{page 253 note 4} , vid. Jul. ii. 201 and passim

^{page 253 note 5} G. de Vasconcellos-Abreu.

^{page 253 note 6} MrKingsmill, distinguishes the Tochari from the Yueh-ti, identifying the former with the Ta-hia (J.K.A.S. Vol. XIV. p. 81)Google Scholar.

^{page 254 note 1} Book I. Jul. i. p. 23.

^{page 254 note 2} P. 19 of the original, p. 43, Jul. i.

^{page 254 note 3} Compare “Texts from the Buddhist Canon,” p. 165, with “Buddhist Suttas,” by Davids, Rhys, S.B.E. vol. xi. p. 1Google Scholar, n. 1. Cf. also “Le Sutra en 42 Articles,” by Feer, Léon, p. 74, n. 6Google Scholar.

^{page 254 note 4} J.E.A.S. Vol. XIV. p. 39. I regret that in this paper the word Vrijjis and Vajjis should have been printed Vriggis and Vaggis. The paper (owing to its brevity) was not sent to me for correction.

^{page 254 note 5} Vid. paper referred to, J.R.A.S. Vol. XIV.

^{page 254 note 6} S.B.E. xi. pp. 2 sqq.

^{page 255 note 1} Nanjio's Catalogue, No. 119.

^{page 255 note 2} Texts from the Buddhist Canon, by Samuel Beal, pp. 165, 166.

^{page 255 note 2} S.B.E. xi. p. 3.

^{page 256 note 1} S.B.E. xix. p. 257.

^{page 256 note 2} S.B.E. xi. p. 31.

^{page 256 note 3} Compare the statement in the Ching-i respecting the bright-coloured garments worn by the Yue-ti. Kingsmill, , J.K.A.S. XIV. p. 80n. 4Google Scholar.

^{page 257 note 1} Kingsmill, , J.R.A.S. XIV. p. 81Google Scholar.

^{page 257 note 2} Buddhist Pilgrims, by Eeal, S., p. 184Google Scholar.

^{page 257 note 3} Oxus, Wood's, Yule's Introd. p. xxviiGoogle Scholar.

^{page 258 note 1} La legende du Buddha, p. 11.

^{page 258 note 2} Abstract of Four Lectures, p. 146.

^{page 258 note 3} In the Commentary to the Sheu lang Sûtra, K. vi. fol. 8a. it is said that each of the “four Kings” (Chaturmahârâjas) has 91 sons, and that these, collectively amounting to 364, look after the world throughout the year. But in the older accounts given by Jin Ch'au (Catena, etc. p. 73) it is said that each King has 28 generals; does not this refer to an older mythology, in which the lunar month of 28 days was followed? Compare the account of the 30 Izeds who preside over the month. S.B.E. xxiii. p. 1.

^{page 258 note 4} So Pausanias says:ν ' Oλυμπíᾳ ποιηθνα Κρóνῳ ναòν ὑπò τν τóτε νθρώπωνo'l ὠνο;μζοντο χρνσον γνος.—Lib. v. p. 391, ed. Kuhnii. Compare Martial xii. Ep. 62.

^{page 259 note 1} Virg. Georg. ii. 402.

^{page 259 note 2} Compare Tennyson's words in the poem “The Golden Year:”

“ Universal peace

Thro' all the circle of the golden year.”

^{page 259 note 3} Edition by Stallybrass, vol. i. p. 249.

^{page 259 note 4} op. cit. p. 248.

^{page 259 note 5} Petersburgh Sansk. Dict.

^{page 259 note 6} .

^{page 260 note 1} Romantic Legend, passim.

^{page 260 note 2} Compare Martial, Lib. xii. Ep. 62, “Antiqui, rex magne, poli, mundique prioris,” referring to Saturn.

^{page 260 note 3} Grimm, , op. cit. i. p. 248Google Scholar.

^{page 260 note 4} Ovid, , Fast. iii. 667Google Scholar.

^{page 261 note 1} I am aware of M. Sénart's learned explanation of the Chakravartti and his insignia. Nothing that I have said is designed to interfere with his theory; I think, however, the earliest idea of the Universal monarch must be sought in the primitive conception of the ‘golden year.’

^{page 261 note 2} K. ix. with k. xi., and vid. Medhurst sub. .

^{page 261 note 3} Pliny, N.H. II. xxxiv. 2.

^{page 262 note 1} Muller, Geog. Græc. Min. I. Proleg. cviii.; Periplus, by McCrindle, , p. 65Google Scholar.

^{page 262 note 2} Arch. Survey, vol. ii. p. 45.

^{page 262 note 3} Compare Cunningham, , Anc. Geog. of India, Index, p. 586Google Scholar, s.v. Patala, with p. 291 of the same work.

^{page 262 note 4} Arch. Survey, vol. ii. p. 60.

^{page 262 note 5} Hough's, Christianity in India, p. 39, n. 3Google Scholar.

^{page 262 note 6} op. cit. p. 38.

^{page 262 note 7} Compare Pattalene, from Pattala, or Patala.

^{page 264 note 1} Ind. Antiq. vol. ix. part cxi. p. 260.

^{page 264 note 2} Compare Asseman. Bib. Orient. Tom. iii. part 2, p. 25, quoted by Hough, , op. cit. p. 35nGoogle Scholar.

^{page 264 note 3} Hough, , op. cit. vol. i. p. 94Google Scholar.

^{page 264 note 4} I will here merely add the names of some of these writers: Origines (Lib. ii. in Genes.); Eusebius (Lib. iii. Histor. Eccl. cap. 1); Eufinus (Lib. i. cap. 9); Auctor lihri Eecognitionum (Lib. ix. c. 29); Socrates (Lib. i. cap. 15); aliique, Parthiam Thomæ obtigisse scribunt; Persidem Fortunatus Parthiæ substituit (Lik. i. Carm. 1) Parthiam, Persidem et Indiam Thomæ assignat Hippolytus. Loca prædicationis Sophronius apud Hieronymum sic recenset, ‘Thomas Apostolus, quemadmodum traditum est nobis, Parthis et Medis et Persis et Carminis et Hyrcanis et Bactris et Margis prædicavit Evangelium Domini (Sophronius Cap. 8).’ Given by the RevHough, J., op. cit. vol. i. p. 35nGoogle Scholar.

^{page 265 note 1} Against Apion, Whiston, p. 640.

^{page 265 note 2} There is however a Sanskrit word Kalana, as well as Kalama, signifying ‘a reed,’ or ‘cane.’ Cf. the word καλαμος applied to St. John the Baptist. The query is whether the term καλαμος like καθαρος among Christians, was applied to any one of a marked religious character.

^{page 265 note 3} The Sanskrit Calama means both “rice” and “a reed”; the Calamus of Ezekiel (xxvii. 19) is the Hebrew Koneh.

^{page 265 note 4} Jul. ii. p. 317.

^{page 266 note 1} Hardy's, SpenceMan. of Bud. pp. 131, 132Google Scholar.

^{page 266 note 2} Jul. ii. pp. 309, 312, etc.

^{page 266 note 3} Pâli Diet. s.v. Sammâ.

^{page 266 note 4} It denotes the point of culmination also, a star, for instance, coming to the meridian.

^{page 267 note 1} Fo-sho, etc. v. 1206.

^{page 267 note 2} Lightfoot, Epist. to the Philippians, Excursus ii. p. 276.

^{page 267 note 3} Fo-sho, p. 169, v. 1205. Compare n. 1, p. 170.

^{page 267 note 4} Lightfoot, , op. cit. p. 276nGoogle Scholar.

^{page 267 note 5} op. cit. p. 275.

^{page 267 note 6} op. cit. p. 273.

^{page 268 note 1} Edict xiii. Corpus inscript. Indic, p. 86.

^{page 268 note 2} Chips, i. p. 217.

^{page 268 note 3} Sansk. Dict. s.v. Sarva.

^{page 268 note 4} — .

^{page 268 note 5} Handbook, s.v.

^{page 269 note 1} Jul. iii. p. 115.

^{page 269 note 2} Journal of the Royal Asiatic Soc. Vol. XX. Part II. p. 210.

^{page 269 note 3} .

^{page 269 note 4} Childers gives a compound paritta-suttain, ‘charmed thread.’—Pâli Dict. s v. parittâ.

^{page 270 note 1} Compare Colebrooke, , Essays, § iv. p. 93Google Scholar.

^{page 270 note 2} With regard to this, I think Col. Yule was the first to point out the similarity of the story of the Pâtra and Holy Grail (Marco Polo, vol. ii. p. 266, 1st edition). In my Report on the Buddhist Tripitaka I called attention to the same circumstance, p. 114. I may now add that the Chinese equivalent for Pâtra, Ying k'i ‘a proper measure dish,’ seems to agree with grail (graduale).

^{page 270 note 3} Jul. iii. pp. 162, 180.

^{page 271 note 1} Mr. Nanjio (Catalogue, no. 859) gives another title to this Sûtra. But, in the first Chapter of the original, Chung-hu is made to represent Sammata, and I would suggest that Mo-ho-ti is Mahatî (as in Mahatî kathâ), or simply Mahat Sûtra.

^{page 271 note 2} Myths of the Middle Ages, by Baring-Gould, S., p. 311Google Scholar.

^{page 272 note 1} Oldenberg, , Buddha, p. 420Google Scholar.

^{page 272 note 2} Stanley, , Sinai and Palestine, p. 274Google Scholar.

^{page 272 note 3} Each Tathâgata has a successor awaiting (in heaven) his time “to come.” Tathâgata therefore never dies.

^{page 272 note 4} “Arthur is come again; he cannot die.”—Tennyson, Morte d' Arthur.

^{page 272 note 5} Also Pl. lix.

^{page 272 note 6} The Romantic Legend of Buddha.

^{page 273 note 1} So “sacred” was the group considered that at one time (by a stretch of fancy) it was confounded with the entrance of Christ into Jerusalem. See DrLeitner's, Lecture on “Græco-Buddhistic Sculptures” (quoted in The Hour, 02 27th, 1874)Google Scholar.

^{page 273 note 2} S.B.E. xix. p. 56.

^{page 273 note 3} Baring-Gould, , op. cit. pp. 283, 284Google Scholar.

^{page 274 note 1} op. cit. p. 280.

^{page 274 note 2} Yambûshâdh was one of the three wise men (Ssâgrit, Yambûshâdh and Qutâmâ), who wrote a work on Nabathæan agriculture, he is supposed to have lived some 7000 years ago. It is an old Chaldæan name.—Dr. Malan (a private communication).

^{page 274 note 3} Fo-sho, etc. S.B.E. six. p. 308.

^{page 274 note 4} Calamina (?).

^{page 275 note 1} 1st edition.

^{page 275 note 2} Eitel, Handbook, s.v. Mâra.

^{page 275 note 3} .

^{page 275 note 4} .

^{page 275 note 5} Beal's translation.

^{page 276 note 1} There is no expression for ‘pool,’ as in the French translation.

^{page 276 note 2} The magic art of lengthening life, or of a long life. The ‘elixir of life’ and the art of transmuting metals had been sought after in the East long before the Arabs introduced the study of alchemy into Europe. The philosopher's stone is the tan sha of the Chinese, i.e. the red bisulphuret of mercury, or cinnabar. See an article on Tauism in the Trans. of the China Branch of the E.A.S., part v. 1855, article iv., by Dr. Edkins, p. 87.

^{page 276 note 3} We may compare with this the ceremonies observed anciently on conferring the dignity of knighthood, especially the vigil before the altar. (Ingulphus, quoted by MrThoms, in his Book of the Court, p. 138Google Scholar.)

^{page 277 note 1} The account of this magic gem-sword may be compared with the ‘great brand, Excalibur,’ of King Arthur:

‘But ere he dipt the surface, rose an arm

Clothed in white samite, mystic, wonderful,

And caught him by the hilt, and brandished him

Three times.’ —Tennyson.

^{page 277 note 2} Siang, the marks indicating his noble character.

^{page 277 note 3} Wu-wai may also mean ‘seek it not elsewhere.’ Julien translates it “do not despise me.”

^{page 277 note 4} ‘A brave champion.’—Julien.

^{page 278 note 1} So I translate the passage, but it may be ‘your beauty (or figure) corresponds to the ideal portrait I had formed of it.’ So Julien translates; but fi yau ta would more naturally be rendered ‘unlike that of any other.’

^{page 278 note 2} From this it seems that the portion relating to ‘ holding the breath ’ is omitted in the previous sentence.

^{page 278 note 3} That is, to escape the fire.

^{page 278 note 4} That is, ‘my lord or master whom I now serve’—the solitary master or RῘshi. It cannot be my old master, the one who treated him so cruelly (as Julien construes it), for he comes on the scene in the next sentence. The symbols sih sse are not to be taken with chu, as though it were ‘my old master’; but with kin, as I have translated it, ‘there arose before me the former events of my life.’

^{page 278 note 5} This ghostly body or shade (chung yin shan) corresponds with the εῐδωλον of the Greeks—

Ψυχ καδωλον,τρ Φρηες οὐκ εηι πμπαη— Iliad, xxiii. 104.

^{page 279 note 1} Or Mâra: it is plain that this weird story, taken in connection with the dream, the inability to move or speak, and the actual reference of it all to Mâra, is but an account of “the enthusiastic hero's” suffering from “nightmare.”