Immortal's Deer. Since the time when the Honourable of the Age accomplished the Law, the men of later ages have constructed a chapel in this place.

Foě, desiring to convert, from among the five men, Keou lin (Kaunḍinya), these five men said among themselves: "For six years this Cha men (Sramaņa) Kiu tan (Gautama) has practised austerities; eating, daily, only one hemp-seed and one grain of rice; and he has not yet been able to obtain the law. A fortiori, when one lives in the society of men, and gives one's self up to one's body, mouth, and thoughts, how could one accomplish the doctrine? When he comes to-day, let us be careful not to speak to him." When Foe drew near, the five men rose, and did homage to him. Sixty paces to the north of this spot, Foě, facing the east, sate down, and began to turn the Wheel of the Law. From among the five men he converted Keou lin (Kaunḍinya), Twenty paces to the north is the spot where Foĕ recounted his history to Mi lě (Maitreya). Fifty paces thence, to the south, is the place where the dragon I lo po asked Foě: "In what space of time shall I be able to obtain deliverance from this dragon's body?" At all these spots they have raised towers, among which are two seng kia len (sangháráma, or monasteries), in which are devotees.

APPENDIX B.

Narrative of Hiouen Thsang. Translated by myself, from the "Mémoires sur les Contrées Occidentales de Hiouen Thsang" of M. Stanislas Julien, translator of the original Chinese work. Vol. i., pp. 353–376.

KINGDOM OF P'O-LO-NI-SSE.
(Váráṇasi).

The kingdom of P'o-lo-ni-sse (Váráṇasí, Benares) is about four thousand lis (667 miles)' in circuit. To the west, near the Ganges, is the capital, which is from eighteen to nineteen lis (three miles and upwards) long, and from five to six lis (about one mile) broad. The villages lie very near together, and contain a numerous population. Families of very great wealth, whose houses are stored with rare and precious things, are to be seen. The people are gentle and polished, and esteem most highly men given to study. The greater portion of them believe in the heretical doctrines [Hinduism]; and few revere the Law [religion] of Buddha. The climate is temperate, grain is abundant, the fruit-trees are luxuriant, and the earth is covered with tufted vegetation. There are thirty [Buddhist] monasteries, containing about three thousand devotees, who, all, study the principles of the school Tching-liang-pou (the school of the Sammatíyas), which holds to the Minor Vehicle. There

1 Taking the common reckoning of six lis to the mile. M. St. Martin assigns only five lis to the mile.

According to M. Julien, whose explanation is based on a Chinese Dictionary, the Buddhists recognize Five Vehicles, that is to say, five means, used by as many classes of eminent men, for the attainment of beatification.

siddha), after departing from the city, went and established himself on the mountains, and concealed himself in the valleys: he neglected his person, to devote himself to the Law. Thereupon, King Tsing-fan (Suddhodana Raja) gave the following orders to three persons of his family, and to the (two) maternal uncles (of the prince royal): "My son, I-tsie-i-tch'ing (Sarvárthasiddha), has left his family, in order to give himself to study. He wanders alone upon the mountains and in the plains, and lives apart in the midst of the forests. On this account I order you to follow his steps, and ascertain where he dwells. Within the palace, you are his paternal and maternal uncles; abroad, you are at once princes and ministers. It is absolutely necessary that you find out what he does and where he lives."

On receiving these commands from the king, these five men departed, one after another, to shield him with their protection. Subsequently, they sought, themselves, after the means of escape from life and death [i.e., from transmigration]. Then they said to one another: "When any one aspires after knowledge, is it obtained by austerities, or in the bosom of joy?"

Two of them answered: "It is in tranquillity and joy that knowledge is obtained." But the other three maintained, that it was by severe austerities that knowledge could be attained. The two first and the other three were still disputing the point, without having cleared up the matter, when the prince royal, reflecting on the sublime verities, imitated the conduct of those heretics who submit to hard privations, and who eat (daily) only a few grains of hempseed and uncooked rice, to sustain life. The two first, beholding him, said to one another: "That which the prince royal does is not conformable to the true way. Knowledge ought to be obtained by pleasant means; but he has recourse, to-day, to painful austerities. He cannot be our companion. Let us leave him, and go away. Let us think on the means of acquiring the fruit (of knowledge). For six years the prince royal has devoted himself to penance, and has not yet seen the fruit of Pou-ti (Bodhi). If we examine into his austerities, we shall perceive, that they do not constitute the true method. But, when he shall have received a dish of rice and milk, he will obtain knowledge."

On hearing these words, the other three, sighing, exclaimed: "He was on the point of putting the seal to his merits; but now he holds back. For six years he devoted himself to penance; and in one day he has lost the fruit of it."

Thereupon, one after the other, they made quest for him. The two first, on seeing them, sate down in a suitable place, and conversed together in a grave and loud tone. Then, resuming their discourse, they spoke as follows: "Some time ago, we saw I-tsie-itch'ing (Sarvárthasiddha) leave the palace of the king, and betake himself to a desert valley; strip off his costly garments, and cover himself with a deer's skin; exhibit burning zeal, and put forth energetic efforts; lead a chaste life, and torment himself in spirit, in search of the sublime Law, and for the acquisition of the supreme recompense. But, behold, he has already to-day accepted, from the hand of a young cowherdess, a dish of rice and milk. He has destroyed the germ of knowledge, and frustrated his project. We see, now, that he will succeed in nothing.

The two others said to them: "How is it, sirs, that you have been so slow in perceiving this? He behaves like a fool. Formerly, he dwelt in the recesses of the palace, and lived happily in the most honourable and glorious rank. Unable to subdue his will, he went and concealed himself far away, upon the mountains and in the woods. He renounced the throne of King Chakravartin (Tch'ouenlun-wang), to lead the life of a vile and abject man. Is he worthy to be thought of more? In speaking about him, the heart is wrung with sadness."

In the meantime, the Pou-sa (the Bodhisattwa), having bathed in the river Ni-lien (Nairanjaná), and having sate down under the Pou-ti (Bodhidruna) tree, arrived at perfect knowledge, and was surnamed Master of gods and men. He remained immovable and taciturn, thinking only of discovering those who deserved to be saved. "This son of 'Yo-t'eou-lan," said he, “has devoted himself to meditation which excludes all thought (Naivasanjná samádhi). He is worthy of receiving the excellent Law."

The Devas who traverse the air announced to him this intelli

1 This word is incorrect. It should be Yo-to-lo-mo-tseu (Udra, son of Ráma).

gence: "It is already seven days since the son of Yo-f'eou-lan (Udra Rámaputra) has abandoned life."

Jou-lai (the Tathágata), sighing deeply, (said): “Why did not he meet with me? When he was on the point of understanding the excellent Law, why did he suddenly change existence?"

He then reflected anew attentively, and searched in the midst of the world. "There is still" (said he) 'O-lan-kia-lan (Kráḍa Káláma), who has arrived at the condition of being detached from all (Akinchavyáyatana). To him I must communicate the sublime principles (of my doctrine).

The Devas resumed: "It is five days since he died." Jou-lai (the Tathágata), sighed again, lamenting his scant good fortune. Once more reflecting, he said: "To whom ought I still to teach the Law? In the Deer-Park (Mrigadáva) are five men whom, in preference to others, I ought to instruct and guide."

At this moment, Jou-lai (the Tathágata) rose up from under the tree of Pou-ti (Bodhidruma, the tree of knowledge), and repaired to the Deer-Park (Mrigadáva). Tranquillity breathed in his whole person, and diffused afar a divine light. His hair had the lustre of jade; and his body was as yellow as pure gold. He advanced, with a calm step, to give directions to those five personages. They, perceiving Jou-lai (the Tathagata) in the distance, said to one another: "He who comes there is I-tsie-i-tch'ing (Sarvárthasiddha). Months and years pass away without his being able to obtain the fruit of sanctity (Bodhi). The end of his ambition has already eluded him. This is why he seeks us as disciples. We must, each of us, remain mute before him. Let us be careful not to rise to go meet and salute him."

Jou-lai approached them with slow steps, moving all beings by his divine majesty. These ǹve men, forgetting their compact, advanced towards him, saluting him; and, having questioned him, they followed him respectfully. Jou-lat drew them gradually to himself, and taught them the sublime principles (of the Law). When they had done living in fixed habitations during the rainy season, they acquired the fruit of Bodhi.

When he had gone two or three lis [about half a mile] to the east of the Deer-Park (Mrigadáva), he came to a Stúpa. By its