________________
APRIL, 1904.)
FURTHER NOTES ON THE INDO-SCYTHIANS.
115
*sacred books of the Buddha, which said: - The second founder, it is this man.' In the "sacred books which he broughi, lin pou se (?) sang mon pe wenn chou wenn pe chou wenn pi"k'iu cheng men, are all the titles of the disciples. The books of the Buddha which he brought, "agree completely with the Chinese books of Lao-tzen."
Compared with the others, the text annexed to the San-kouo-tchi appears clearly as altered and truncated. It bas preserved some details which are wanting elsewhere regarding the person of the Buddha, the name of his adepts, the precise year of King-loa's journey, and the alleged situation of Kapila vasta at the centre of India. But it omits the information, carious bet nevertheless correct in the main, regarding the worship of the Bnddhas before the Buddha Sākyanuni, the propitiatory sacrifice offered by Saddhodana, and the origin of the name of the Buddha. It preserves the mention of Cha-liu, but omits the curious episode which justifies such mention, and which attaches the remembrance of this person to the history.cf the internal dissensions of China in the 2nd century. The passage telling of the relations between King(lou) and the Yue-tchi is so obscure, that it apparently lends itself to contradictory interpretations. The disorder seems to increase gradually, and towards the end is very obvious.
The kingdom Lin-eul (= Lin-ni), or Lin-i by a slight modification of the second Chinese character, has its name from the garden of Lumbini, where the Buddha was born. M. Lévi here makes soine observations on the Chinese forms of the name (Loung-pi-ni, La-fa-ni, Lin-pi-ni, Lin-pi), and afterwards remarks that the author of the Wei-leao seems to have mistaken the name of the garden for the name of the kingdom (Kapilavastu).
M. Lévi has already shewn (see Vol. XXXII. above, p. 425) that Cha-liu may be the common translation of Säriputra (Prākçit Sariyut). Here he adds that, according to Fa-hien (ch. 16), the Buddhist monks of India, wherever they established themselves, put up towers in honour of Sāripatra, Maudgalyāyana and Ananda, and parallelly in honour of the Abhidarma, the Vinaya and the Sūtras. Sāriputra and the Abhidharma, which corresponds to him, are put in the first l'ack. As to the use, in the name Cha-liu, of the Chinese character cha to represent an Indian non-cerebral sibilant, compare p'ing-cha for the name of the king Bimbisāra in a translation by Tchi just at the time of the Wei (223-258). The traditional forms cha-men, pi-cha-men for "bramana," "Vairavaņa," shew also the same character used in the same way before the time of scholarly transcriptions. It happens also that in these various examples the cha uniformly represents sibilant + ar, the r being moveable within the Sanskpit syllable cf. crapuaves with eramana, dhrama and dharma, &c.).
The different titles of the disciples of the Buddha given in the text can only in part be brought back to Sanskpit originals. Pi-k'iu and cheng-men and sang-men, are the ordinary transcriptions of " bhiksha" and "sramana." The expressions containing the word wenn " to hear" (pe-wenn, pe-chou-wenn) probably equal "śrāvaka" (the hearer).
M. Lévi adds some farther information he has collected about the Yae-tchi.
The I-tsie-king-in-i of Hinen-ing, composed about 649, in the notes upon the Mi-tsi-king-kangli-chu-king (gūtra on the Malla (or Liochavi] Guhya-pada-vajra [?]) has the following note:"Yue-tchi. It is the kingdom of Pou-kia-lo; it is situated to the north-west of the mountain " of the Snows (Himalaya)."
Pou-kia-lo is clearly Pukkhalavalt, Pushkaravati (Tleukea of the Greeks), mentioned as capital of the Yue-tchi in the passages quoted in J. A., Jan.-June, 1897, pp. 9 and 42 (see Vol. XXXII. above, p. 423). The compiler Hiuen-ing no doubt reproduced & gloss in the translation, but we do not know when the sūtra was translated, or what sūtra it was. The
"I have minoo established that this sutra is in fact the third sutra of the Ratnakutan Japanese edition, II, 1, 47. The corresponding Sanskrit title is Tathagata-guhya-nirdoba (Nanjio, 23, 3). - S.L
