head from the cushion of the couch, he none the less showed

[4] Tushita is the fourth Devaloka, where all Bodhisattvas are reborn before finally appearing on earth as Buddha. Life lasts in Tushita 4000 years, but twenty-four hours there are equal to 400 years on earth. E. H., p. 152.

[5] Maitreya (Spence Hardy, Maitri), often styled Ajita, "the Invincible," was a Bodhisattva, the principal one, indeed, of Sakyamuni's retinue, but is not counted among the ordinary (historical) disciples, nor is anything told of his antecedents. It was in the Tushita heaven that Sakyamuni met him and appointed him as his successor, to appear as Buddha after the lapse of 5000 years. Maitreya is therefore the expected Messiah of the Buddhists, residing at present in Tushita, and, according to the account of him in Eitel (H., p. 70), "already controlling the propagation of the Buddhistic faith." The name means "gentleness" or "kindness;" and this will be the character of his dispensation.

[6] The combination of { .} { .} in the text of this concluding sentence, and so frequently occurring throughout the narrative, has occasioned no little dispute among previous translators. In the imperial thesaurus of phraseology (P'ei-wan Yun-foo), under { .}, an example of it is given from Chwang-tsze, and a note subjoined that { .} { .} is equivalent to { .} { .}, "anciently and now."

CROSSING OF THE INDUS. WHEN BUDDHISM FIRST CROSSED THE RIVER FOR THE EAST

The travellers went on to the south-west for fifteen days (at the foot of the mountains, and) following the course of their range. The way was difficult and rugged, (running along) a bank exceedingly precipitous, which rose up there, a hill-like wall of rock, 10,000 cubits from the base. When one approaches the edge of it, his eyes become unsteady; and if he wished to go forward in the same direction, there was no place on which he could place his foot; and beneath where the waters of the river called the Indus.[1] In former times men had chiselled paths along the rocks, and distributed ladders on the face of them, to the number altogether of 700, at the bottom of which there was a suspension bridge of ropes, by which the river was crossed, its banks being there eighty paces apart.[2] The (place and arrangements) are to be found in the Records of the Nine Interpreters,[3] but neither Chang K'een[4] nor Kan Ying[5] had reached the spot.

The monks[6] asked Fa-hien if it could be known when the Law of Buddha first went to the east. He replied, "When I asked the people of those countries about it, they all said that it had been handed down by their fathers from of old that, after the setting up of the image of Maitreya Bodhisattva, there were Sramans of India who crossed this river, carrying with them Sutras and Books of Discipline. Now the image was set up rather more than 300 years after the nirvana[7] of Buddha, which may be referred to the reign of king P'ing of the Chow dynasty.[8] According to this account we may say that the diffusion of our great doctrines (in the east) began from (the setting up of) this image. If it had not been through that Maitreya,[9] the great spiritual master[10] (who is to be) the successor of the Sakya, who could have caused the 'Three Precious Ones'[11] to be proclaimed so far, and the people of those border lands to know our Law? We know of a truth that the opening of (the way for such) a mysterious propagation is not the work of man; and so the dream of the emperor Ming of Han[12] had its proper cause."

[1] The Sindhu. We saw in a former note that the earliest name in China for India was Shin-tuh. So, here, the river Indus is called by a name approaching that in sound.

[2] Both Beal and Watters quote from Cunningham (Ladak, pp. 88, 89) the following description of the course of the Indus in these parts, in striking accordance with our author's account:--"From Skardo to Rongdo, and from Rongdo to Makpou-i-shang-rong, for upwards of 100 miles, the Indus sweeps sullen and dark through a mighty gorge in the mountains, which for wild sublimity is perhaps unequalled. Rongdo means the country of defiles. . . . Between these points the Indus raves from side to side of the gloomy chasm, foaming and chafing with ungovernable fury. Yet even in these inaccessible places has daring and ingenious man triumphed over opposing nature. The yawning abyss is spanned by frail rope bridges, and the narrow ledges of rocks are connected by ladders to form a giddy pathway overhanging the seething cauldron below."

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