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call it "Ta-chong-yen" {great magnificence. Lalita Vistara).1 The Kasyapiyas call it "Fo-woug-yin-un" agarmer history of Buddha). The Dharmaguptas call it "Shi-kia-mu-ni-Fo-pen-hing" {the different births of Sakya-Muni-Buddha). [This was the first translated into Chinese, about A.d. 70.] The Mahisasakas call it "Pi-ni-tsong-kan" {Foundation of the Vinaya Pitaka).

[Kiouen LX contains 5,924 words, and cost 2.962 taels.]

us da-cine as the equivalent of the Chinese characters, but I think there must be an error of type here. 1 So restored by Wassilief (§ 176, cp. cit.)

THE END.

ADDITIONS AND CORRECTIONS.

Title Page.—I use the compound "Chinese-Sanscrit," in order to denote the mixed language in which Chinese Buddhist books are generally composed. It must be remembered that the greater number of these works were translated into Chinese by natives of India.

P. 1, n. 3.—The "Pure Heavens" are called in the Southern Records "Suddhawasa Brahmaloka, from whence there is no return to the world." Vid. J. A. S. B., Sep. 1838.

P. 6.—Omit the "R" in J. R. A. S. B., and in all subsequent cases.

P. 9.—The " True Law" and " Law of Images," two important epochs in Buddhist development; the first extended over five hundred years after Buddha's death, the second over the succeeding thousand years.

P. 13, line 7.—For "Bodhuatwa," read "Bodhisatwa."

P. 26.—For § 2, read § 1.

P. 28.—for "Tajora," read "Tdjra."

P. 33, line 7.—Compare the Southern account "for the purpose of redeeming the world." J. A. S. B., Sep. 1838, p. 799.

P. 33, line 35.—For "Kama," read "Karma."

P. 34, line M.-- After "exalted standard," place "2."

P. 35, line 21.—Omit the full stop after "on every side," and substitute a comma; also substitute a small "a" for the capital "A" in the word "At."

P. 35, line 22.—The constellation Kwei is called Uttrd salha in the Southern Records. J. A. S. B., Sept. 1838, p. 800.

P. 37.—It must be understood that the parentheses printed in italic, which occur in the text, are translated from the Chinese. They are so introduced, to indicate that they are explanations of the previous subject matter.

S P. 38, line 2.—For "Brahma," read "Brahmans."

P. 41.—For remarkable agreements between the circumstances of Bodhisatwa's birth, and the legendary (apocryphal) accounts of Christ's birth, vid. Lord Lindsay, "Christian Art," vol i, p. 44, and ss.

P. 43, line 5.—The account in the Christian legend makes a date tree to bend to the Blessed Virgin. The "Koran" says that the Virgin brought forth her Son under a withered date tree. (Lord Lindsay, op. cit., 47.)

P. 47, line 9.—Compare this account of the birth of Bodhisatwa from the side of his mother, with the less pleasing Orvieto sculpture of the creation of Eve. (Hist, of our Lord, by Mrs. Jameson, vol, i, p. 96.)

P. 52, line 20, ss.—Compare the account of the idol in the temple of the city of Hermopolis coming down and bowing before the infant Saviour, when Joseph and Mary entered the hospice. (Apoc. Gosp. of the Infancy of Jesus, cap. x. Codex Apoc. N. Test, i, p. 75.)

P. 55, line 1, ss.—It is worth while to compare with this account of the peculiar marks of Buddha's person, the description of Christ given in the apocryphal letter of Publius Lentulus to the senate of Rome.

P. 56, line 20.—For "attained," read " attain."

P. 57, line 22, ss.—The accounts given in the text agree closely with the Southern Records. (Compare J. A. S. B., Sep. 1838, p. 802.)

P. 58, line 2.—Compare the account in the text and picture in Mrs. Speirs' book, from the Cave of Ajunta, with the illustration 108, in Mrs. Jameson's work (cited above) after Guido.

P. 61, line 28.—For "previous/Vead "precious."

P. 79, line 32.—For "Suddartha," read "Siddhartha."

P. 96, § 3.—This, of course, describes the custom known as "Svayambara," i. e., "choice for oneself," about which, vide Mrs. Speirs and Talboys Wheeler, passim.

P. 104, note.—For "Ass." read "As."

P. 105, line 18.—No doubt the Deva T'so Ping is the same as Ghatikara.

P. 121, line 25.—With this custom of circumambulating a sacred object or person three times, compare the "decursio" of the Roman soldiers, and the lines

"Ter circum accensos cincti fulgentibus armis
Decurrere rogos."

[graphic]

ADDITIONS AND CORRECTIONS. 391

P. 129, line M.-- The first watch extended from 6 P.m. to 10 P.m.; the second from 10 P.m. to 2 A.m.; and the third from 2 A.m. to

6 A.M.

P. 136.—The flight of Bodhisatwa on his horse Kantaka, is the subject of the illustration on the cover of this work, copied from pL lix, Tree and Serpent Worship.

P. 142, line M.-- Omit "to" after "or."

P. 145, line 1.—For "Kashya," read "Kashaya," and in all subsequent cases.

P. 165, line 6.—for "eating," read "eaten."

P. 173, line 21.—Of course Karma will be understood to signify "the necessary consequence of works done during some previous existence."

P. 176, note.—For "tsen," read "tseu."

P. 192, line 22, ss.—This incident seems to be the origin of the term Ajapala, applied to this Nuga or Nyagrodha Tree; although the Southern Records say that it is so called because "shepherds and goatherds used to seek shelter under it."

P. 199, line 1, ss.—This seems to be the subject of x xxiv, fig. 2, Tree and Serpent Worship.

P. 221.—Compare this account of the army of Mara, with the translation from the Thibetan (Lalit. Vist., p. 293), and also note three on the same page.

P. 227, § 2.—Compare this story with that translated by M. Julien (Les Avaddnas, I'homme et la perle, T. ii, p. 3D).

P. 231, §5.—This story is found in the Panchatantra (translated by Lancereau), book iv, fable 1.

P. 232, line 26.—For '' Udambara," read "Udumbara," and so throughout. The Udumbara is the Ficus glomrata.

P. 239, line 8.—" Tripusha" may also be read " Trapusha."

P. 240.—The offering of the two merchants seems to be the subject of the sculpture pi. lviii, pillar 1, middle disc, Tree and Serpent Worship.

P. 244, note.—For " Child's," read "Childers'."

P. 251, line 20.—For "neither tend," read "tend neither."

P. 261, line 16.—For "who lately inhabited this heaven," read "who lately descended from the Tusita heaven."

P. 261, line 17.—for "he has arrived," read "he will arrive."

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