Buddha Gaya, it is to be noticed that in the Chinese text these symbols are explained as being equivalent to "precious pitcher or vase" (pao p'ing). This phrase is frequently explained as "the sweetdew dish or vase," or, "the immortal dish." M. Julien, in his note on the passage in question, restores the phonetic symbols, in deference to the Chinese explanation, to Amalakarka, that is, "pure dish or vase." But the right restoration is doubtless Amara Karlca, "the immortal dish or vase," for, as before stated, "sweet-dew" is always rendered by "immortal" or "immortality." This "sweetdew dish or vessel" is represented in Chinese drawings as an oval bottle with a long narrow neck (see the illustration in the Liturgy of AvalcikitSs'vara, "possessed of a thousand hands and a thousand eyes "). This explains the statement of Dr. Burgess (Ajanta Caves, xvii. § iv.): "Aval Ski tea vara holds the palm of his right hand forward and has a bottle with oval body and narrow neck in his left." This is the Amara Karha. In the illustration of the pavement slab of the great temple of Gaya, (i.e., the ■ vihara under present notice) given in the first volume of the Archaeological Survey of India, pi. vi. (following p. 8), there is the figure of a devotee praying in iront of a st4pa, which is crowned with flags and a bottle or vase, doubtless the same as the Amara Karha. This illustrates the inscription found at Buddha Gayfi. and translated by Sir Charles Wilkins, in which the building of the temple is attributed to Amara Kosha; one of the nine gems of the court of King Vikraniaditya. General Cunningham, then, is probably correct in saying that this great temple of Buddha Gaya was built between the time of Fa-hian and Hiuen Tsiang. The crowning member or stone of a temple spire is called Amalaiila, or "pure stone."

END OF BOOK VIII.

BOOK IX.

The Second Part of the Country Magadha.

To the east of the Bodhi tree, crossing the N air an j ana" (Ni-len-shan-na) river, in the middle of a wood, is a stdpa. To the north of this is a pool. This is the spot where a perfume elephant (Gandhahasti)1 waited on his mother. Formerly when Tathagata was practising discipline as a Eddhisattva, he was born as the offspring of a perfumeelephant, and lived in the mountains of the north. Wandering forth, he came to the border of this pool. His mother being blind, he gathered for her the sweet lotus roots, and drew pure water for her use, and cherished her with devotion and filial care. At this time there was a man who had changed his home,2 who wandered here and there in the wood without knowing his way, and in his distress raised piteous cries. The elephant-cub heard him and pitied him; leading him on, he showed him his way to the road. The man having got back, forthwith went . to the king and said, "I know of a wood3 in which a perfume-elephant lives and roams. It is a very valuable animal. You had better go and take it."

The king, assenting to his words, went with his soldiers to capture it, the man leading the way. Then pointing

1 See ante, vol. i. p. 5, note 25. 3 The ruins of the sttypa and the Consult also Monier Williams, i'ansc. lower portion of the shaft of the Diet., sub voc. Gandhadvipa. pillar raised on the spot where the

2 Tui i shuh seems to imply that young elephant was taken still exist he had changed his place of abode, at Bakror, on the eastern bank of and so was at a loss to find his way the Lilajan river, about one mile to about; or it may simply mean, "In the south-east of Buddha Gay£ the lapse of time it happened that," (Cunningham, Anc. Geoff., p. 459)&c. So Julien translates it.

to the elephant to show it to the king, immediately both his arms fell off as if cut by a sword. The king, though he saw this miracle, yet captured the elephant-cub, and bound it with cords, and returned to his palace. The young elephant having been bound (in order to tame it), for a long time would neither eat nor drink. The stablekeeper stated the matter to the king, who, on his part, came to see for himself, and asking the elephant the reason.4 "Lo!" he answered and said, " my mother is blind, and now for days together is without food or drink, and here I am bound in a dreary dungeon. How can I take my food with relish!" The king, pitying his feelings and resolution, therefore ordered him to be set free.

By the side of this (pool) is a st4,pa, before which is built a stone pillar. In this place the Buddha Kas"yapa (Kia-she-po) long ago sat in meditation. By its side are traces where the four past Buddhas sat down and walked.

To the east of this spot, crossing the Mo-ho5 (Mahi) river, we come to a great forest in which is a stone pillar. This is the place where a heretic entered a condition of ecstasy and made a wicked vow. In old days there was a heretic called Udra-Eamaputtra (U-teou-lan-tseu). In mind he soared above the vapoury clouds, whilst he left his body among the wilds and marshes. Here in this sacred forest, restraining his spirit, he left his traces.6 Having acquired the five supernatural faculties,7 he reached the highest condition of Dhydna, and the king of Magadha greatly respected him. Each day at noon he invited him to his palace to eat. Udra-Mmaputtra, mounting through space, walking in the air, came and went without hindrance.

4 In a fond way, as we speak to the text. The expression, "redumb creatures. straining his spirit" means that & The Mohana Nadl river. when he confined his spirit within 6 Udra-Ramaputtra was one of the his body he left here bodily traces, teachers to whom BSdhisattva went 7 PancAdbkijMs; see Childers, before his penance (Fo-sho-hing-tsan- Pali Diet., sub voc. Abkinnd; BurTcing, varga 12); but it is uncertain nouf, Jntrod., p., 263; lotus, pp. S20 whether he is the one referred to in ff.

The king of Magadha, expecting the moment of his arrival, kept watch for him, and, on his coming, respectfully placed for him his seat. The king being about to go forth on a tour, wished to put this affair in charge of some one during his absence, but he found no one in his inner palace whom he could select, capable of undertaking his commands.8 But (amongst his attendants) there was a little pet girl of modest appearance and well-mannered, so that in the whole palace none oi his followers (wise folk) was able to excel her.0 The king of Magadha summoned this one, and said to her, "I ani going some distance on a tour of observation, and I desire to put you in charge of an important business; you, must, on your part, give all your mind to do thoroughly as I direct in the matter.' It relates to that celebrated Elshi Udra-Eamaputtra, whom I have for a long time treated with reverence and respect. Now when he comes here at the appointed time to dine, do you pay him the same attention that I do." Having left these instructions, the king forthwith gave notice of his absence (non-attendance).

The little girl, according to her instructions, waited in expectation as usual. The great Rishi having come, she received him, and placed a seat for him. Udra-Eamaputtra having touched the young female, felt within him the impure risings of earthly passion (of the world of desire), and so he lost his spiritual capabilities. Having finished his meal, he spoke of going, but he was unable to rise in the air. Then feeling ashamed, he prevaricated, and addressing the maiden said, "I am able, as the result of the discipline I practise, to enter Samddhi, and then, my mind at rest, I can ascend into the air, and come and go without a moment's delay. I have heard long ago, however, that the people of the country desire to see me. In agreement with the rule of the olden time, our

8 That is, none of the females of 9 Could take her place of prethe palace. cedence.

utmost aim should be to benefit all that lives. How shall I regard only my own benefit and forget to benefit others? I desire, therefore, on this occasion, to go through the gate and walk on the ground, to bring happiness and profit to all those who see me going."

The royal maiden hearing this, straightway spread the news far and wide. Then the people began with all their hearts to water and sweep the roads, and thousands upon thousands awaited to see him come. Udra-Bamaputtra, stepping from the royal palace, proceeded on foot to that religious forest. Then sitting down in silence, he entered Samddhi. Then his mind, quickly escaping outside, was yet limited within the boundaries of the forest.10 And now (as it wandered through the woods) the birds began to scream and flutter about, and as it approached the pond, the fishes began to jump and splash, till at last his feelings being wrought up, and his mind becoming confused, he lost his spiritual capabilities. Giving up his attempt at ecstasy,11 he was filled with anger and resentment, and he made this wicked vow, "May I hereafter be born as a fierce and wicked beast, with the body of a fox and the wings of a bird, that I may seize and devour living creatures. May my body be 3000 li long, and the outspread of my wings each way 1500 li; then rushing into the forest, I will devour the birds, and entering the rivers, I will eat the fish."

When he had made this vow his heart grew gradually at rest, and by earnest endeavours he resumed his former state of ecstasy. Not long after this he died, and was born in the first of the Bhuv&ni heavens,12 where his years

10 That is, although his spirit was complete independence of hia able to leave his body, yet, owing to body.

his evil thoughts, it was unable to ja That is, in the highest of the

rise as before "above the vapoury Arupa heavens. This heaven is

clouds." called in Chinese fi-seang-fi-fi-siang

11 This seems to show that al- tin, i.e., the heaven where there is though his spirit quickly passed neither thought (consciousness) nor "outside," it was unable to obtain an absence of thought; in Pali,