In The Older Teaching, There Were Only Thirty-Two Sects, But There May Have Been Three Subdivisions Of Each.

See Rhys Davids' "Buddhism," pp.

98, 99.

[22] This mention of "the future world" is an important difference between the Corean and Chinese texts. The want of it in the latter has been a stumbling-block in the way of all previous translators. Remusat says in a note that "the heretics limited themselves to speak of the duties of man in his actual life without connecting it by the notion that the metempsychosis with the anterior periods of existence through which he had passed." But this is just the opposite of what Fa-hien's meaning was, according to our Corean text. The notion of "the metempsychosis" was just that in which all the ninety-six erroneous systems agreed among themselves and with Buddhism. If he had wished to say what the French sinologue thinks he does say, moreover, he would probably have written {.} {.} {.} {.} {.}. Let me add, however, that the connexion which Buddhism holds between the past world (including the present) and the future is not that of a metempsychosis, or transmigration of souls, for it does not appear to admit any separate existence of the soul. Adhering to its own phraseology of "the wheel," I would call its doctrine that of "The Transrotation of Births." See Rhys Davids' third Hibbert Lecture.

[23] Or, more according to the phonetisation of the text, Vaidurya. He was king of Kosala, the son and successor of Prasenajit, and the destroyer of Kapilavastu, the city of the Sakya family.

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