________________
APRIL, 1881.)
INDIAN TRAVELS OF CHINESE BUDDHISTS.
109
occurs in the Girnar inscription, it is only "the beloved of the gods" in the Kålsi one, the word "king" being omitted in it.
Instead of idha, i. e. “here." in the Girnar inscription, the Kålsi and the Kapure-di-garhi ones have hida. Idha seems to be a corruption of the Sanskrit atra, which is corrupted into rù in the modern Maharashtri dialect, and hidd appears to be a corruption of the Sansksit iha, which has become hidd in the modern Kachhi dialect.
In the Kapure-di-garhi and Kalsi versions the words " for the sake of soup" are omitted.
In the Kalsi copy in place of the phrase so pi mago, i.e. "the deer however" of the Girnår inscription, the phrase se pi ye mige, i.e. "the one which is the deer however" occurs.
In the Kapure-di-garht inscription, the numbers of the animals slaughtered daily in the king's kitchen are given in figures also thus :-"Peacocks two, 2, deer 1."
It is to be particularly noted that the peacock, a very common bird in India, is excluded from the list of birds to which Asoka has given a promise of safety in his Lát edicts. This circumstance seems probably to have some connection with the surname Maurya of his family, on account of some particular ancestral rite of sacrificing peacocks, a rite which Asoka could not have given up so easily. We see in the above edict that he could do without sacrificing a deer sometimes, but not a single day without killing peacocks.
INDIAN TRAVELS OF CHINESE BUDDHISTS.
BY REV. S. BEAL, B.A. There is a Chinese book in two parts called . reached the Fragrant Lake; and then pressing K'ir-fã-ko-sang-chüan, which contains brief forward with fixed determination he passed memoirs of Chinese Buddhist priests who visited through Sha-li and the Tukh & ra country, India during the early period of the T'ang dy- and so through Tibet, where Wen-shing-kung nasty (618 A.D.-907 A.D.)-written by I-tsing ruled, he traversed North India, and gradually of the same dynasty.
arrived at Jalandhara. But before reaching Altogether there are fifty-six names recorded this place they were threatened by robbers in in the index of the work, and I will proceed to a narrow pass. But by the influence of some give a brief summary of the history of each sacred words, the robbers were put to sleep, name, though not always in the order of the and so they escaped. Passing four years in Chinese record.
the Jalandhar a country, the Mung king I. Yüan Chau.
(Mongol king) earnestly pressed the pilgrim The Doctor Yuan Chan, a Shaman, was a into his service, and during that period studied native of Sien-chang of Tai-chau. His Indian with him Sanskrit literature. After this, passname was Prakasa mati. He was of distin- ing southward he arrived at the Mah â bodhi guished descent both on his father's side and that district (Magadha), where he spent four years. of his maternal grand-father. Arrived at man- Deeply regretting that he was not permitted to hood he determined to forsake the world, and meet the immediate person of Buddha), he become a priest. He purposed to visit the sacred nevertheless paid reverence to all the vestiges of places existing in India, and for the purpose of his presence, and after studying various books he preparation proceeded to the capital to attend went on to the Nalanda monastery. Passing religious lectures there. And so in the middle three years in this place he met two priests, one of the Chéng-kwan period (638 A.D.) he pro- culled Shing-sien, the other Ratnaof Ceylon, (or it ceeded to the Ta-hing-shing Temple, and there may be " a priest of Ceylon.") After this, ascendin the placu where Hüan Ching had taughting the Ganges, the king of the Mung (Shan he gave himself to the study of Sanskrit for Mung in the text) detained him in his capital literature.
at the temple called Sin-che, for three years. Then taking his religious staff he wended to Finally, in consequence of the Chinese ambasthe west, purposing to visit the spot where sador Wang-yun urging his return, he went back Buddha taught in the Jetavana Monastery. to Lo-yang by way of Nepal and Tibet, having
Leaving Kin-chau (Lan-chow) he crossed traversed more than 10,000 lis. Once again, in the "drifting sands," and passing through the the middle of the Lin-têh period (665 A.D.), he Iron Gates, he ascended the snowy peaks till he set out to Kaśmir in company with a Brahman
