(3) See the description of a funeral car and its decorations in the Sacred Books of the East, vol. xxviii, the Li Ki, Book XIX. Fâ-Hien’s {.} {.}, “in this (country),” which I have expressed by “our,” shows that whatever notes of this cremation he had taken at the time, the account in the text was composed after his return to China, and when he had the usages there in his mind and perhaps before his eyes. This disposes of all difficulty occasioned by the “dragons” and “fishes.” The {.} at the end is merely the concluding particle.
(4) The pyre served the purpose of a burial-ground or grave, and hence our author writes of it as such.
(5) This king must have been Maha-nana (A.D. 410-432). In the time of his predecessor, Upatissa (A.D. 368-410), the pitakas were first translated into Singhalese. Under Maha-nana, Buddhaghosha wrote his commentaries. Both were great builders of vihâras. See the Mahavansa, pp. 247, foll.
(6) See chapter xii. Fâ-Hien had seen it at Purushapura, which Eitel says was “the ancient capital of Gandhara.”
(7) Western Tukhara ({.} {.}) is the same probably as the Tukhara ({.}) of chapter xii, a king of which is there described as trying to carry off the bowl from Purushapura.
(8) North of the Bosteng lake at the foot of the Thien-shan range (E. H., p. 56).
(9) See chap. xii, note 9. Instead of “Anna” the Chinese recensions have Vina; but Vina or Vinataka, and Ana for Sudarsana are names of one or other of the concentric circles of rocks surrounding mount Meru, the fabled home of the deva guardians of the bowl.
(10) That is, those whose Karma in the past should be rewarded by such conversion in the present.
CHAPTER XL.
AFTER TWO YEARS TAKES SHIP FOR CHINA. DISASTROUS PASSAGE TO JAVA; AND THENCE TO CHINA; ARRIVES AT SHAN-TUNG; AND GOES TO NANKING. CONCLUSION OR L’ENVOI BY ANOTHER WRITER.
Fâ-Hien abode in this country two years; and, in addition (to his acquisitions in Patna), succeeded in getting a copy of the Vinaya-pitaka of the Mahisasakah (school);(1) the Dirghagama and Samyuktagama(2) (Sûtras); and also the Samyukta-sanchaya-pitaka;(3)—all being works unknown in the land of Han. Having obtained these Sanskrit works, he took passage in a large merchantman, on board of which there were more than 200 men, and to which was attached by a rope a smaller vessel, as a provision against damage or injury to the large one from the perils of the navigation. With a favourable wind, they proceeded eastwards for three days, and then they encountered a great wind. The vessel sprang a leak and the water came in. The merchants wished to go to the small vessel; but the men on board it, fearing that too many would come, cut the connecting rope. The merchants were greatly alarmed, feeling their risk of instant death. Afraid that the vessel would fill, they took their bulky goods and threw them into the water. Fâ-Hien also took his pitcher(4) and washing-basin, with some other articles, and cast them into the sea; but fearing that the merchants would cast overboard his books and images, he could only think with all his heart of Kwan-she-yin,(5) and commit his life to (the protection of) the church of the land of Han,(6) (saying in effect), “I have travelled far in search of our Law. Let me, by your dread and supernatural (power), return from my wanderings, and reach my resting-place!”