He Had Become So In An Earlier State Of Existence, And The Hatred Continued In Every Successive Birth, Through Which They Reappeared In The World. See The Accounts Of Him, And Of His Various Devices Against Buddha, And His Own Destruction At The Last, In M. B., Pp.

315-321, 326-330; and still better, in the Sacred Books of the East, vol.

Xx, Vinaya Texts, pp. 233-265. For the particular attempt referred to in the text, see "The Life of the Buddha," p. 107. When he was engulphed, and the flames were around him, he cried out to Buddha to save him, and we are told that he is expected yet to appear as a Buddha under the name of Devaraja, in a universe called Deva-soppana. E. H., p. 39.

[18] "A devalaya ({.} {.} or {.} {.}), a place in which a deva is worshipped, - a general name for all Brahmanical temples" (Eitel, p. 30). We read in the Khang-hsi dictionary under {.}, that when Kasyapa Matanga came to the Western Regions, with his Classics or Sutras, he was lodged in the Court of State-Ceremonial, and that afterwards there was built for him "The Court of the White-horse" ({.} {.} {.}), and in consequence the name of Sze {.} came to be given to all Buddhistic temples. Fa-hien, however, applies this term only to Brahmanical temples.

[19] Their speech was somewhat unconnected, but natural enough in the circumstances. Compare the whole account with the narrative in I Samuel v. about the Ark and Dagon, that "twice-battered god of Palestine."

[20] "Entered the doctrine or path." Three stages in the Buddhistic life are indicated by Fa-hien: - "entering it," as here, by becoming monks ({.} {.}); "getting it," by becoming Arhats ({.} {.}); and "completing it," by becoming Buddha ({.} {.}).

[21] It is not quite clear whether the author had in mind here Central India as a whole, which I think he had, or only Kosala, the part of it where he then was. 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.

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