and another important city in it was 1-sun () at which there was a Chinese settlement. Now isun is a Tartar word for nine, and nava is the Sanskrit word for nine, so our pilgrim's Na-fo-p'o may possibly be for a word like Nava-bhāga. But this Sanskrit name, probably used only in the Buddhist monasteries, was never employed by the ordinary Chinese who continued to call the country Shan-shan as long as it existed. Its modern representative is found by recent Chinese writers in Mahai-Gobi and Pijan. 2 In the Ta-fang-têng-ta-chi-ching the name used is the old and common Chinese designation Shan-shan.3 CONCLUSION. The narrative of the Records terminates with the arrival of the pilgrim in the country which had been Na-fo-p'o, but a few sentences are appended to form a graceful epilogue. Julien here had the faulty and imperfect B text, and his translation of the passage was made under a partial misapprehension of the meaning of the author. What the latter writes may be freely rendered as follows I have set forth at length natural scenery and ascertained territorial divisions. I have explained the qualities of national customs and climatic characteristics. Moral conduct is not constant and tastes vary; where matters cannot be thoroughly verified one may not be dogmatic. Wherever I went I made notes, and in mentioning what I saw and heard I recorded the aspirations for [Chinese] civilisation. It is a fact that from here to where the sun sets all have experienced [His Majesty's] beneficence, and wherever his influence reaches all admire his perfect virtue. The whole world having been united under one sway I have not been a mere individual on a political mission travelling a myriad li along a post-road. As this passage appears in all the texts it forms the close of the pilgrim's account, but it is perhaps better to regard it as an addition made by the courtly editor, per 306 THE INCOMPARABLE RULER. haps Pien-chi, at the time the Ms. was presented to the Emperor. It apparently puzzled subsequent editors and the texts present considerable varieties. Thus the words which Julien renders-"il n'est pas possible d'en parler exactement d'après ses souvenirs" are Fei-k'o-yi-shuo ( This is the reading of the B text, but instead of the third character here A and C have yi (), and D has yang (1). It is the A text which has been followed in the rendering "one may not be dogmatic". So also the words for "It is a fact that from here to where the sun sets all have experienced his beneficence" are not in the B text, but are in all the other texts. Further the words for "The whole world having been united under one sway" are in A, C, and D, but not in B, and in D they are repeated. In the expression-"I have not been a mere individual" the original for individual is tan-ch'ê (# ) literally, "a single carriage". This term is applied to an official sent to a foreign state on government service without escort or retinue. Since all the world was united as one empire under Chinese sway, according to the audacious exaggeration of the writer, the pilgrim was not a mere solitary envoy obliged to keep to the post-road and the official resting-places. The benevolent rule and moral influence of his sovereign had produced effects to the furthest region of the pilgrim's travels, and gave him dignity and importance as a subject of the incomparable ruler. ABBREVIATIONS USED. The four texts of the Hsi-yü-chi mentioned in Ch. I are indicated by the letters A, B, C, D in the following order. The old Chinese edition is A, the Han-shan Ming edition is B, the old Japanese text is C, and the recent Japanese reprint is D. Abhi-ta-vib. Alberuni A. G. I. As. Res. B. Bigandet B. T. S. 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Nan-hai-ch'i-kuei for Nan - hai - ch'i - kuei- nei - fa- chuan P. T. S. Records The Rockhill, Life. Sam. Nik. S. B. E. Takakusu Tār. Tib. Tales Vin. or. Vinaya (No. 1492). for Pali Text Society. for Hsi-yü-chi. for Life of the Buddha', by W.W.Rockhill. for Samyutta Nikāya (P. T. S.). for 'Sacred Books of the East', Oxford. for Ssu-fên-lü-tsang (No. 1117). for I Tsing's 'Record of the Buddhist Religion', tr. by J. Takakusu. for Taranatha's 'History of Buddhism', tr. Schiefner. for Schiefner's 'Tibetan Tales', tr. Ralston. for The Pali Vinaya, ed. Oldenberg. for Translations from the Pali Vinaya by Rhys Davids and Oldenberg (S. B. E.). |