Hinduism and Buddhism, An Historical Sketch Volume III Part 24

[Footnote 500: See Chavannes in Stein's _Ancient Khotan_, p. 544. The Western Tsin reigned 265-317.]

[Footnote 501: The circ.u.mstances which provoked the expedition are not very clear. It was escorted by the king of Turfan and other small potentates who were the va.s.sals of the Tsin and also on bad terms with Kucha. They probably asked Fu-chien for a.s.sistance in subduing their rival which he was delighted to give. Some authorities (_e.g._ Nanjio Cat. p. 406) give Karashahr as the name of k.u.mrajva's town, but this seems to be a mistake.]

[Footnote 502: S. Lvi, _J.A._ 1913, ii. p. 348, quoting Hs Kao Sng Chuan.]

[Footnote 503: Quoted by S. Lvi from the _Sung Kao Sng Chuan_. See _J.A._ 1913, II. p. 344 and _B.E.F.E.O._ 1904, p. 562.]

[Footnote 504: As a proof of foreign influence in Chinese culture, it is interesting to note that there were seven orchestras for the imperial banquets, including those of Kucha, Bokhara and India and a mixed one in which were musicians from Samarkand, Kashgar, Camboja and j.a.pan.]

[Footnote 505: Quoted by Bretschneider, _Mediaeval Researches_, ii.

189.]

[Footnote 506: Pelliot, _J.A._ 1912, i. p. 579, suggests that Chotscho or Qoco is the Turkish equivalent of Kao Ch'ang in T'ang p.r.o.nunciation, the nasal being omitted.]

[Footnote 507: Chavannes, _Tou-kiue Occidentaux_, p. 101.]

[Footnote 508: For the history of Khotan see Rmusat, _Ville de Khotan_, 1820, and Stein's great work _Ancient Khotan_, especially chapter vii. For the Tibetan traditions see Rockhill, _Life of the Buddha_, pp. 230 ff.]

[Footnote 509: Ku-stana seems to have been a learned perversion of the name, to make it mean breast of the earth.]

[Footnote 510: The combination is ill.u.s.trated by the Sino-Kharoshth coins with a legend in Chinese on the obverse and in Prakrit on the reverse. See Stein, _Ancient Khotan_, p. 204. But the coins are later than 73 A.D.]

[Footnote 511: The Tibetan text gives the date of conversion as the reign of King Vijayasambhava, 170 years after the foundation of Khotan.]

[Footnote 512: See Sten Konow in _J.R.A.S._ 1914, p. 345.]

[Footnote 513: See Stein, _Ancient Khotan_, pp. 170, 456.]

[Footnote 514: Chavannes, _Tou-kiue_, p. 125, cf. pp. 121 and 170. For Hsien shn see Giles's _Chinese Dict._ No. 4477.]

[Footnote 515: Beal, _Life_, p. 205.]

[Footnote 516: Identified by Stein with Kohmari Hill which is still revered by Mohammedans as a sacred spot.]

[Footnote 517: _Desert Cathay_, II. p. 114.]

[Footnote 518: See Watters, _Yan Chw.a.n.g_, II. p. 296. Beal, _Life_.

p. 205. Chavannes, "Voyage de Sung Yun." _B.E.F.E.O._ 1903, 395, and for the Tibetan sources, Rockhill, _Life of the Buddha_, chap. VIII.

One of the four Tibetan works is expressly stated to be translated from Khotanese.]

[Footnote 519: The Tibetan Chronicles of Li-Yul say that they wors.h.i.+pped Vaisravana and Srmahdev.]

[Footnote 520: A monk from Kashmir called Vairocana was also active in Tibet about 750 A.D.]

[Footnote 521: It is also possible that Buddhism had a bad time in the fifth and sixth centuries at the hands of the Tanguts, Juan-Juan and White Huns.]

[Footnote 522: The Later Han Annals say that the Hindus are weaker than the Yeh-chih and are not accustomed to fight because they are Buddhists. (See _T'oung Pao_, 1910, p. 192.) This seems to imply that the Yeh-chih were not Buddhists. But even this was the real view of the compiler of the Annals we do not know from what work he took this statement nor to what date it refers.]

[Footnote 523: See Beal, _Life_, p. 39, Julien, p. 50. The books mentioned are apparently the Samyuktbhidharmahr?idaya (Nanjio, 1287), Abhidharma Kosha (Nanjio, 1267), Abhidharma-Vibhsha (Nanjio, 1264) and Yogcryabhmi (Nanjio, 1170).]

[Footnote 524: The importance of the Tarim basin is due to the excellent preservation of its records and its close connection with China. The Oxus regions suffered more from Mohammedan iconoclasm, but they may have been at least equally important for the history of Buddhism.]

[Footnote 525: _E.g._ see the Maitreya inscription of Turfan.]

[Footnote 526: Or at least is not accessible to me here in Hongkong, 1914.]

[Footnote 527: I do not mean to say that all Dhran?s are late.]

[Footnote 528: It is even probable that apocryphal Stras were composed in Central Asia. See Pelliot in _Mlanges d'Indianisme_, Sylvain Lvi, p. 329.]

[Footnote 529: The list of manifestations in Jambudvipa enumerates 56 kingdoms. All cannot be identified with certainty, but apparently less than half are within India proper.]

[Footnote 530: See _Bibl. Budd._ XII. pp. 44, 46, XIV. p. 45.]

[Footnote 531: The Turkish sutras repeatedly style the Buddha G.o.d (t'angri) or G.o.d of G.o.ds. The expression devtideva is applied to him in Sanskrit, but the Turkish phrases are more decided and frequent.

The Sanskrit phrase may even be due to Iranian influence.]

[Footnote 532: An Chou, the Prince to whose memory the temple was dedicated, seems to be regarded as a manifestation of Maitreya.]

[Footnote 533: _J.A._ 1913, I. p. 154. The series of three articles by Chavannes and Pelliot ent.i.tled "Un trait Manichen retrouv en Chine"

(_J.A._ 1911, 1913) is a most valuable contribution to our knowledge of Manichism in Central Asia and China.]

[Footnote 534: _E.g._ see _J.A._ 1911, pp. 509 and 589. See also Le Coq, _Sitzb. preuss. Akad. der Wiss._ 48, 1909, 1202-1218.]

[Footnote 535: _J.A._ 1913, I. pp. 116 and 132.]

[Footnote 536: See especially Havret, "La stle chrtienne de Si-ngan-fu" in _Varits Sinologues_, pp. 7, 12 and 20.]

[Footnote 537: See Havret, _l.c_. III. p. 54, for some interesting remarks respecting the unwillingness of the Nestorians and also of the Jesuits to give publicity to the crucifixion.]

[Footnote 538: See Takakusu, _I-tsing_, pp. 169, 223, and _T'oung Pao_, 1896, p. 589.]

[Footnote 539: Turfan and Kucha are spoken of as being mainly Hnaynist.]

[Footnote 540: See Stein, _Zoroastrian deities on Indo-Scythian coins_, 1887.]

[Footnote 541: See _S.B.E._ IV. (Venddad) pp. 145, 209; XXIII. p.

184, V. p. III.]

[Footnote 542: Chap. VII. The notices in Chaps. XXII. and XXIV. are rather more detailed but also later.]

[Footnote 543: XII. p. 23.]

[Footnote 544: Transl. Schiefner, pp. 93, 105 and 303, and Pander's _Pantheon_, No. 11. But Trantha also says that he was Aryadeva's pupil.]

[Footnote 545: Sara in Sanskrit.]

[Footnote 546: The doctrine of salvation by faith alone seems to be later. The longer and apparently older version of the Sukhvat Vyha insists on good works as a condition of entry into Paradise.]