(4) A Brahman by cast, but a Buddhist in faith.
(5) So, by the help of Julien’s “Methode,” I transliterate the Chinese characters {.} {.} {.} {.}. Beal gives Radhasvami, his Chinese text having a {.} between {.} and {.}. I suppose the name was Radhasvami or Radhasami.
(6) {.} {.}, the names of two kinds of schools, often occurring in the Li Ki and Mencius. Why should there not have been schools in those monasteries in India as there were in China? Fâ-Hien himself grew up with other boys in a monastery, and no doubt had to “go to school.” And the next sentence shows us there might be schools for more advanced students as well as for the Sramaneras.
(7) See chap. xvi, note 22. It is perhaps with reference to the famous Bodhisattva that the Brahman here is said to be “also” named Manjusri.
(8) ? Cashmere cloth.
(9) See chap. xxiii, note 3.
(10) We wish that we had more particulars of this great transaction, and that we knew what value in money Asoka set on the whole world. It is to be observed that he gave it to the monks, and did not receive it from them. Their right was from him, and he bought it back. He was the only “Power” that was.
(11) We know nothing more of Ne-le. It could only have been a small place; an outpost for the defence of Pataliputtra.
CHAPTER XXVIII.
RAJAGRIHA, NEW AND OLD. LEGENDS AND INCIDENTS CONNECTED WITH IT.
(The travellers) went on from this to the south-east for nine yojanas, and came to a small solitary rocky hill,(1) at the head or end of which(2) was an apartment of stone, facing the south,—the place where Buddha sat, when Sakra, Ruler of Devas, brought the deva-musician, Pancha-(sikha),(3) to give pleasure to him by playing on his lute. Sakra then asked Buddha about forty-two subjects, tracing (the questions) out with his finger one by one on the rock.(4) The prints of his tracing are still there; and here also there is a monastery.