low-caste man, might well be borne by a Buddhist priest. The name of Kû-fa-lan, however, is more difficult. Chinese scholars declare that it can only be a Chinese name,2 yet if Kû-fa-lan came from India with Kasyapa, we should expect that he too bore a Sanskrit name. In that case, Kû might be taken as the last character of Tien-kû, India, which character is prefixed to the names of other Indian priests living in China. His name would be Fâ-lan, i.e. Dharma +x, whatever lan may signify, perhaps padma, lotus.3 M. Feer calls him Gobharana, without, however, giving his authority for such a name. The Sutra of the forty-two sections exists in Chinese, but neither in Sanskrit nor in Pâli, and many difficulties would be removed if we admitted, with M. Feer, that this socalled Sûtra of the forty-two sections was really the work of Kâsyapa and Kû-fa-lan, who considered such an epitome of Buddhist doctrines, based chiefly on original texts, useful for their new converts in China.

It is curious that the Sui Annals speak here of no other literary work due to Kâsyapa and Kû-fa-lan, though they afterwards mention the Shih-ku Sûtra by Kû-fa-lan as a work almost unintelligible. In the Fan-i-ming-i-tsi (vol. iii. fol. 4 b), mention is made of five Sûtras, translated by Kû-fa-lan alone, after Kâsyapa's death. In the K'ai-yuen-shih-kiao-mu-lu

1 See Vasala-sutta (in Nipâta-sutta), v. 22. 2 Fa is the Buddhist equivalent for friar.

Mr. B. Nanjio informs me that both in China and Japan Buddhist priests adopt either Kû, the last character of Tien-kû, India, or Shih, the first character of Shih-kia—i.e. Sâkya-as their surname.

4 L. Feer, Sutra en 42 articles, p. xxvii. Le Dhammapada par F. Hû, suivi du Sutra en 42 articles, par Léon Feer, 1878, p. xxiv.

catalogue of the Buddhist books, compiled in the period K'ai-yuen (713-741, A. D.), vol. i. fol. 6, four Sûtras only are ascribed to Kû-fa-lan:

1. The Dasabhûmi, called the Sûtra on the destruction of the causes of perplexity in the ten stations; 70 A.D. This is the Shi-kû Sûtra.

2. The Sûtra of the treasure of the sea of the law (Dharma-samudra-kosha ?).

3. The Sûtra of the original conduct of Buddha (Fo-pen-hing-king); 68 A.D. (taken by Julien for a translation of the Lalita-vistara).

4. The Sûtra of the original birth of Buddha (Gâtaka).

The compiler of the catalogue adds that these translations have long been lost.

The next patron of Buddhism was Ying, the King of Khû, at the time of the Emperor Kang, his father (76-88). Many Shâmans, it is said, came to China then from the Western regions, bringing Buddhist Sûtras. Some of these translations, however, proved unintelligible.

During the reign of the Emperor Hwan (147–167), An-shi-kao (usually called An-shing), a Shâman of An-hsi,1 brought classical books to Lo, and translated them. This is evidently the same translator of whom Mr. Beal (J.R.A.S.' 1856, pp. 327, 332) speaks as a native of Eastern Persia or Parthia, and whose name Mr. Wylie wished to identify with Arsak. As Anshi-kao is reported to have been a royal prince, who made himself a mendicant and travelled as far as China, Mr. Wylie supposes that he was the son of one

In Beal's Catalogue this name is spelt An-shi-ko, An-shi-kao, and Ngan-shai-ko.

of the Arsacidæ, Kings of Persia. Mr. Beal, on the contrary, takes the name to be a corruption of Asvaka or Assakai.e. Ἱππάσιοι,

Under the Emperor Ling, 168-189 A.D., Kikhan (or Ki-tsin), a Shâman from the Yueh-ki (called Ki-lau-kia-kuai by Beal), Kû-fo-soh (Ta-fo-sa), an Indian Shâman, and others, worked together to produce a translation of the Nirvâna-sûtra, in two sections. The K'ai-yuen-lu ascribes twenty-three works to Ki-khan, and two Sûtras to Kû-fo-soh.

Towards the end of the Han dynasty, Ku-yung, the grand guardian, was a follower of Buddha.

In the time of the Three Kingdoms (220-264) Khang-sang-hui, a Shâman of the Western regions, came to Wû 2 with Sûtras and translated them. Sun-khüan, the sovereign, believed in Buddhism. About the same time Khang-sang-khai translated the longer text of the Sukhavatîvyûha.

In Wei,3 during the period Hwang-khu (220–226) the Chinese first observed the Buddhist precepts, shaved their heads, and became Sang-i.e. monks.

Even before this, a Shâman of the Western regions had come here and translated the Hsiâo-pin Sûtrai.e. the Sûtra of Smaller Matters (Khuddaka-nikâya ?) -but the head and tail of it were contradictory, so that it could not be understood.

1 His translations occur in Beal's Catalogue, pp. 31, 35, 37, 38, 40 (bis), 41 (bis), 42 (bis), 43, 45, 46, 47, 49, 50, 51 (ter), 52 (bis), 54, 70, 88, 95 (bis). In the K'ai-yuen-lu it is stated that he translated 99 works in 115 fascicles.

2 Wû, comprising Keh-kiang and other parts, with its capital in what is now Sû-kau, was the southern one of the Three Kingdoms. Sun-khüan was its first sovereign.

• The northern of the Three Kingdoms, with its capital latterly in Lo-yang.

In the period Kan-lû (256–259), Kû-shi-hsing (Chu-shuh-lan, in Beal's Catalogue) went to the West as far as Khoten, and obtained a Sûtra in ninety sections, with which he came back to Yéh, in the Tsin period of Yüen-khang (291–299), and translated it (with Dharmaraksha) under the title of Lightemitting Pragnâ-pâramitâ Sûtra.'1

In the period Thai-shi (265-274), under the Western Tsin (265–316), Kû-fâ-hu2 (Dharmaraksha), a Shaman of the Yüeh-ki, travelled through the various kingdoms of the West, and brought a large collection of books home to Lo, where he translated them. It is stated in the Catalogue of the Great Kau, an interlude in the dynasty of Thang (690705 A.D), that in the seventh year of the period Thaikhang (286) he translated King-fa-hwa-i.e. the Saddharma-pundarîka (Beal, Catalogue,' p. 14).3

6

About 300 A.D. Ki-kung-ming translated the Wei-ma (Vimala-kîrtti) and Fa-hwa (Saddharmapundarîka).*

In 335 the prince of the Khau kingdom (during the Tsin dynasty) permitted his subjects to become Shâmans, influenced chiefly by Buddhasimha.5

1 See Beal, Catalogue, p. 5.

2 This name, Kû-fâ-hu, is generally re-translated as Dharmaraksha. Kû is the second character in Tien-kû, the name of India, and this character was used as their surname by many Indian priests while living in China. In that case their Sanskrit names were mostly translated into two Chinese characters: as Fâ (law== dharma), hu (protection = raksha).—B.N.

3 According to Mr. Beal (Fahian, p. xxiii), this Kû-fâ-hu, with the help of other Shâmans, translated no less than 165 texts, and among them the Lalita-vistara (Pou-yao-king), the Nirvâna Sûtra, and the Suvarna-prabhâsa-Sûtra (265-308). The K'ai-yuen-lu assigns to him 275 works, in 354 fascicles.

Edkins, l.c. Beal, Catalogue, p 17; 14.

5 Edkins, l.c.

In the time of the rebel Shih-leh, 330-333, during the Tsin dynasty, a Shâman Wei-tao-an, or Tao-an, of Khang-shan, studied Buddhist literature under Buddhasimha. He produced a more correct translation of the Vimala-kîrtti-sûtra (and Saddharma-pundarîka), and taught it widely; but as he was not an original translator, his name is not mentioned in the K'ai-yuen-lu. On account of political troubles, Tâo-an led his disciples southward, to Hsinye, and despatched them to different quarters—Fâshang to Yang-kâu, Fâ-hwa to Shû—while he himself, with Wei-yüan, went to Hsiang-yang and Khang-an. Here Fu-khien, the sovereign of the Fûs, who about 350 had got possession of Khang-an, resisting the authority of the Tsin, and establishing the dynasty of the Former Khin, received him with distinction. It was at the wish of Tâo-an that Fu-khien invited Kumâragiva to Khang-an; but when, after a long delay, Kumâragîva arrived there, in the second year of the period Hung-shi (400 A.D.), under Yâohsing, who, in 394, had succeeded Yâo-khang,' the founder of the After Khin dynasty, Tâo-an had been dead already twenty years. His corrected translations, however, were approved by Kumâragîva.

This Kumâragiva marks a new period of great activity in the translation of Buddhist texts. He is said to have come from Ku-tsi, in Tibet, where the Emperor Yâo-hsing (397-415) sent for him. Among his translations are mentioned the Wei-ma or Vimala-kîrtti-sûtra (Beal's Catalogue,' p. 17); the Saddharma-pundarîka (Beal's Catalogue,' p. 15); the

1 The Yâos subdued the Fûs, and ruled as the dynasty of the After Khin,