[4] A very natural exclamation, but out of place and inconsistent from the lips of Fâ-hien. The Chinese character 命, which he employed, may be rendered rightly by ‘fate’ or ‘destiny;’ but the fate is not unintelligent. The term implies a factor, or fa-tor, and supposes the ordination of Heaven or God. A Confucian idea for the moment overcame his Buddhism.
[5] Lo-e, or Rohî, is a name for Afghanistan; but only a portion of it can be here intended.
[6] We are now therefore in 404.
[7] No doubt the present district of Bannu, in the Lieutenant-Governorship of the Punjâb, between 32° 10′ and 33° 15′ N. lat., and 70° 26′ and 72° E. lon. See Hunter’s Gazetteer of India, i, p. 393.
[8] They had then crossed the Indus before. They had done so, indeed, twice; first, from north to south, at Skardo or east of it; and second, as described in [chapter vii].
CHAPTER XV.
BHIDA. SYMPATHY OF MONKS WITH THE PILGRIMS.
After they had crossed the river, there was a country named Pe-tʽoo,[1] where Buddhism was very flourishing, and (the monks) studied both the mahâyâna and hînayâna. When they saw their fellow-disciples from Tsʽin passing along, they were moved with great pity and sympathy, and expressed themselves thus: ‘How is it that these men from a border-land should have learned to become monks,[2] and come for the sake of our doctrines from such a distance in search of the Law of Buddha?’ They supplied them with what they needed, and treated them in accordance with the rules of the Law.
[1] Bhida. Eitel says, ‘The present Punjâb;’ i.e. it was a portion of that.
[2] ‘To come forth from their families;’ that is, to become celibates, and adopt the tonsure.