"the Romance language was fi the Roman language, as spoken so these Gâthas were evidently Prakrit forms (during a perio fore the more modern type of the Rules of Panini, and the po hâbharata and the Ramâyana.

The interest of the book will from any critical studies (which tempted), found herein, but f throw light on contemporaneous India.1 One or two of these st chatantra. With respect to of amusing, and lend an interest to very naiveté), if not of any scien

I am responsible for most of per names from the Chinese. many of these are defective an no one who has attempted suc sion of obscure phonetic sym

1 An interesting identification is present work, from which we see that pent Worship, relates to Buddha, whe the region of Uravilva. It is plain, fi mersed, that the occasion is a sudden oblong dry spot in front, is where Bu boat in front is that in which he sud tree and throne on the right, fix th bourhood of Uravilva. It is satisfacto scene, which has hitherto baffled the in the subject.

compared all the available authorities with my own restorations, and where I could find guidance or information, I have willingly and thankfully adopted it.

It only remains for me to express my great acknowledgments to Dr. Rost, the Librarian of the India Office, for his invariable kindness in encouraging these studies, but particularly for securing for me temporary employment in his department, through which I was able to find and use the Chinese work here translated.

Kalanda venuvana,1 with a congregation of the great Bhikshus five hundred in all. At this time Tathagata was established i the condition of a Buddha, free for ever from the possibility o sorrow and pain, and was therefore named Djina”—possessed of al wisdom-versed in the practice of it-perfectly acquainted with it; firmly grounded in the ways of Heaven (heavenly conduct) and in the ways of purity and holiness-possessed of independent being,6-like all the lords of the world (Buddhas)-ready to accommodate himself to all possible circumstances. Thus gifted, he was dwelling amongst the four orders of his disciples, Bhikshus, Bhikshunis, Upâsakas, and Upâsikâs, by whom he was religiously venerated and honoured exceedingly: and besides these

(mass or heap of wisdom) from Julien's " Méthode," No. 119, where there is a similar restoration of Djnanabhadra. The tika in the Chinese original explains the name by the rendering "virtuous mind or thought" (tih-chi).

1 For an account of Gandhâra, as a most flourishing seat of Buddhism, vide Jul. iii, 307. It corresponds with Cabul and neighbouring district.

2 Vairôchana, rendered into Chinese as pien-chao, i. e., universal brilliancy. This agrees very well with its derivation from ruch, to shine, with the preposition vi, denoting dispersion (and so agreeing with Ch. pien). In vindication of a translation I have already given of this title ("Catena of Buddh. Scp.," p. 373), as equivalent to "the Omnipresent," I will add here, that the Chinese explanation in the "Fa-kai-lih-tu" (Kieuen-hia-che-hia, p. 12), is "present in every place" (pien-yih-tsai-chu).

3 Literally" ocean of wisdom,"-compare "Dalai Lama.” 4 A garden of bamboos, near Râjagriha.

5 The Vanquisher.

6 In the Chinese "tseu-tsai," which is the general rendering of the Sanscrit Isvara, but Jul. "Méthode," p. 79, explains the term by the Sanscrit Prabhu, i. e., master or lord. On the other hand, the term is of very frequent occurrence in later Buddhist books, as equal to Swayambhu, or the Pali Sayan bhu (not communicated by others). Mr. Hodgson seems to favour the idea that the Nepalese expression Nirlipt, is only another rendering of the same phrase. ("Collected Essays," p. 105.)