he had passed.”  But this is just the opposite of what Fa-hien’s meaning was, according to our Corean text.  The notion of “the metempsychosis” was just that in which all the ninety-six erroneous systems agreed among themselves and with Buddhism.  If he had wished to say what the French sinologue thinks he does say, moreover, he would probably have written {.} {.} {.} {.} {.}.  Let me add, however, that the connexion which Buddhism holds between the past world (including the present) and the future is not that of a metempsychosis, or transmigration of souls, for it does not appear to admit any separate existence of the soul.  Adhering to its own phraseology of “the wheel,” I would call its doctrine that of “The Transrotation of Births.”  See Rhys Davids’ third Hibbert Lecture.

(23) Or, more according to the phonetisation of the text, Vaidurya.  He was king of Kosala, the son and successor of Prasenajit, and the destroyer of Kapilavastu, the city of the Sakya family.  His hostility to the Sakyas is sufficiently established, and it may be considered as certain that the name Shay-e, which, according to Julien’s “Methode,” p. 89, may be read Chia-e, is the same as Kia-e ({.} {.}), one of the phonetisations of Kapilavastu, as given by Eitel.

(24) This would be the interview in the “Life of the Buddha” in Trubner’s Oriental Series, p. 116, when Virudhaha on his march found Buddha under an old sakotato tree.  It afforded him no shade; but he told the king that the thought of the danger of “his relatives and kindred made it shady.”  The king was moved to sympathy for the time, and went back to Sravasti; but the destruction of Kapilavastu was only postponed for a short space, and Buddha himself acknowledged it to be inevitable in the connexion of cause and effect.

CHAPTER XXI

THE THREE PREDECESSORS OF SAKYAMUNI IN THE BUDDHASHIP.

Fifty le to the west of the city bring (the traveller) to a town named Too-wei,(1) the birthplace of Kasyapa Buddha.(1) At the place where he and his father met,(2) and at that where he attained to pari-nirvana, topes were erected.  Over the entire relic of the whole body of him, the Kasyapa Tathagata,(3) a great tope was also erected.

Going on south-east from the city of Sravasti for twelve yojanas, (the travellers) came to a town named Na-pei-kea,(4) the birthplace of Krakuchanda Buddha.  At the place where he and his father met, and at that where he attained to pari-nirvana, topes were erected.  Going north from here less than a yojana, they came to a town which had been the birthplace of Kanakamuni Buddha.  At the place where he and his father met, and where he attained to pari-nirvana, topes were erected.

   NOTES