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Law； but what relics could there be in the Tiratna topes of chapter xvi？
＇5＇ The meaning here is much disputed。 The author does not mean to
say that the monk's apartments were made 〃square；〃 but that the
monasteries were made with many guest…chambers or spare rooms。
＇6＇ The Sanskrit term for a monastery is used here；Sangharama；
〃gardens of the assembly；〃 originally denoting only 〃the surrounding park；
but afterwards transferred to the whole of the premises〃 （E。 H。； p。 118）。
Gomati； the name of this monastery； means 〃rich in cows。〃
＇7＇ A denomination for the monks as vimala； 〃undefiled〃 or 〃pure。〃
Giles makes it 〃the menials that attend on the monks；〃 but I have not met
with it in that application。
＇8＇ K'eeh…ch'a has not been clearly identified。 Remusat made it
Cashmere； Klaproth； Iskardu； Beal makes it Kartchou； and Eitel； Khas'a；
〃an ancient tribe on the Paropamisus； the Kasioi of Ptolemy。〃 I think it was
Ladak； or some well…known place in it。 Hwuy…tah； unless that name be an
alias； appears here for the first time。
＇9＇ Instead of 〃four；〃 the Chinese copies of the text have 〃fourteen；〃
but the Corean reading is； probably； more correct。
＇10＇ There may have been； as Giles says； 〃maids of honour；〃 but the
character does not say so。
＇11＇ The Sapta…ratna； gold； silver； lapis lazuli； rock crystal； rubies；
diamonds or emeralds； and agate。 See Sacred Books of the East （Davids'
Buddhist Suttas）； vol。 xi。； p。 249。
＇12＇ No doubt that of Sakyamuni himself。
＇13＇ A Bodhisattva is one whose essence has become intelligence； a
Being who will in some future birth as a man （not necessarily or usually
the next） attain to Buddhahood。 The name does not include those Buddhas
who have not yet attained to pari…nirvana。 The symbol of the state is an
elephant fording a river。 Popularly； its abbreviated form P'u…sa is used in
China for any idol or image； here the name has its proper signification。
＇14＇ ｛。｝ ｛。｝； 〃all the thien；〃 or simply 〃the thien〃 taken as plural。 But
in Chinese the character called thien ｛。｝ denotes heaven； or Heaven； and is
interchanged with Ti and Shang Ti； meaning God。 With the Buddhists it
denotes the devas or Brahmanic gods； or all the inhabitants of the six
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devalokas。 The usage shows the antagonism between Buddhism and
Brahmanism； and still more that between it and Confucianism。
＇15＇ Giles and Williams call this 〃the oratory of Buddha。〃 But
〃oratory〃 gives the idea of a small apartment； whereas the name here leads
the mind to think of a large 〃hall。〃 I once accompanied the monks of a
large monastery from their refectory to the Hall of Buddha； which was a
lofty and spacious apartment splendidly fitted up。
＇16＇ The Ts'ung； or 〃Onion〃 range； called also the Belurtagh
mountains； including the Karakorum； and forming together the connecting
links between the more northern T'een…shan and the Kwun…lun mountains
on the north of Thibet。 It would be difficult to name the six countries
which Fa…hien had in mind。
＇17＇ This seems to be the meaning here。 My first impression of it was
that the author meant to say that the contributions which they received
were spent by the monks mainly on the buildings； and only to a small
extent for themselves； and I still hesitate between that view and the one in
the version。
There occurs here the binomial phrase kung…yang ｛。｝ ｛。｝； which is one
of the most common throughout the narrative； and is used not only of
support in the way of substantial contributions given to monks；
monasteries； and Buddhism； but generally of all Buddhistic worship； if I
may use that term in the connexion。 Let me here quote two or three
sentences from Davids' Manual （pp。 168…170）：〃The members of the
order are secured from want。 There is no place in the Buddhist scheme for
churches； the offering of flowers before the sacred tree or image of the
Buddha takes the place of worship。 Buddhism does not acknowledge the
efficacy of prayers； and in the warm countries where Buddhists live； the
occasional reading of the law； or preaching of the word； in public； can take
place best in the open air； by moonlight； under a simple roof of trees or
palms。 There are five principal kinds of meditation； which in Buddhism
takes the place of prayer。〃
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CHAPTER IV
THROUGH THE TS'UNG OR 〃ONION〃 MOUNTAINS TO K'EEH…
CH'A；PROBABLY SKARDO； OR SOME CITY MORE TO THE EAST
IN LADAK
When the processions of images in the fourth month were over； Sang…
shao； by himself alone； followed a Tartar who was an earnest follower of
the Law；＇1＇ and proceeded towards Kophene。＇2＇ Fa…hien and the others
went forward to the kingdom of Tsze…hoh； which it took them twenty…five
days to reach。＇3＇ Its king was a strenuous follower of our Law；＇4＇ and had
（around him） more than a thousand monks； mostly students of the
mahayana。 Here （the travellers） abode fifteen days； and then went south
for four days； when they found themselves among the Ts'ung…ling
mountains； and reached the country of Yu…hwuy；＇5＇ where they halted and
kept their retreat。＇6＇ When this was over； they went on among the hills＇7＇
for twenty…five days； and got to K'eeh… ch'a；＇8＇ there rejoining Hwuy…
king＇9＇ and his two companions。
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NOTES
＇1＇ This Tartar is called a ｛。｝ ｛。｝； 〃a man of the Tao；〃 or faith of
Buddha。 It occurs several times in the sequel； and denotes the man who is
not a Buddhist outwardly only； but inwardly as well； whose faith is always
making itself manifest in his ways。 The name may be used of followers of
other systems of faith besides Buddhism。
＇2＇ See the account of the kingdom of Kophene； in the 96th Book of
the first Han Records； p。 78； where its capital is said to be 12；200 le from
Ch'ang…gan。 It was the whole or part of the present Cabulistan。 The name
of Cophene is connected with the river Kophes； supposed to be the same
as the present Cabul river； which falls into the Indus； from the west； at
Attock； after passing Peshawar。 The city of Cabul； the capital of
Afghanistan； may be the Kophene of the text； but we do not know that
Sang…shao and his guide got so far west。 The text only says that they set
out from Khoten 〃towards it。〃
＇3＇ Tsze…hoh has not been identified。 Beal thinks it was Yarkand；
which； however； was north…west from Khoten。 Watters （〃China Review；〃 p。
135） rather approves the suggestion of 〃Tashkurgan in Sirikul〃 for it。 As it
took Fa…hien twenty…five days to reach it； it must have been at least 150
miles from Khoten。
＇4＇ The king is described here by a Buddhistic phras