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 "Suddháwása 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 "Vajora," read "Vâjra."

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 25.-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 Uttrá 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.

P. 38, line 2.-For "Brahmas," 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 Bôdhisatwa 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," read "precious."

P. 79, line 32.-For "Suddârtha," read "Siddârtha."

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 Ghatíkára.

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
Decurrêre rogos."

ADDITIONS AND CORRECTIONS.

391

P. 129, line 25.-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 25.-Omit "to" after "or."

P. 145, line 1.-For "Kashya," read "Kashâya,” 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 Ajapála, 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 pl. xxiv, fig. 2, Tree and Serpent Worship.

P. 221. Compare this account of the army of Mâra, 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 Avadânas, l'homme et la perle, T. ii, p. 30).

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, pl. lviii, pillar 1, middle disc, Tree and Serpent Worship.

P. 244, note.-For "Childer'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."

P. 273, line 27.-This "chatta appearing by itself" may be useful in distinguishing the story of Yasada from that of Bôdhisatwa, which it resembles so much.

P. 276, line 37.-Instead of "Sâgara," read "Sankha," and so throughout.

P. 278, line 7.-The six "Abidjnâs" are the six supernatural talents which Bodhisatwa acquired on the night before his complete enlightenment.

P. 288, last line.-Supply "towards,” after “hurried.”

P. 290, line 8.-It seems likely that the scene in fig. 2, pl. xxxV, Tree and Serpent Worship, represents this very dalliance of Senapati. The village at any rate is Uravilva.

P. 315, line 19.-Omit "during the season of the rains."

P. 319, line 4.-Omit the comma after "was."

P. 320, line 13.-For "Bikshuni," read "Bhikshuni," and so throughout.

P. 349, line 1.-The story of Yasodharâ is told at full length in the text. Among other proofs of her innocence she causes a large stone to float on the surface of the water, and on this stone she places her child. This incident is also narrated in the Lalita Vistara. The error corrected in the translation of M. Foucaux (Lalita Vistara, p. 431), is strangely repeated in the "Glossary" to the "Life of Bouddha Sakya-mouni," by Mme. Summers, p. 198.* P. 373, line 22. -For "Râjagriha," read "Kapilavastu;" and so also on p. 375, line 8. is the now de plume of heme Forcary

[There are so many Glossaries of Buddhist terms already published,
that I have not thought it necessary to produce another].

Bhadraka (same as Batrika 64), The Garuda, 25, 38