it Kartchou; and Eitel,
Khas'a, "an ancient tribe on the Paropamisus, the Kasioi of Ptolemy."
I think it was Ladak, or some well-known place in it. Hwuy-tah, unless
that name be an alias, appears here for the first time.

(9) Instead of "four," the Chinese copies of the text have "fourteen;"
but the Corean reading is, probably, more correct.

(10) There may have been, as Giles says, "maids of honour;" but the
character does not say so.

(11) The Sapta-ratna, gold, silver, lapis lazuli, rock crystal,
rubies, diamonds or emeralds, and agate. See Sacred Books of the East
(Davids' Buddhist Suttas), vol. xi., p. 249.

(12) No doubt that of Sakyamuni himself.

(13) A Bodhisattva is one whose essence has become intelligence;
a Being who will in some future birth as a man (not necessarily or
usually the next) attain to Buddhahood. The name does not include
those Buddhas who have not yet attained to pari-nirvana. The symbol of
the state is an elephant fording a river. Popularly, its abbreviated
form P'u-sa is used in China for any idol or image; here the name has
its proper signification.

(14) {.} {.}, "all the thien," or simply "the thien" taken as plural.
But in Chinese the character called thien {.} denotes heaven, or
Heaven, and is interchanged with Ti and Shang Ti, meaning God. With
the Buddhists it denotes the devas or Brahmanic gods, or all the
inhabitants of the six devalokas. The usage shows the antagonism
between Buddhism and Brahmanism, and still more that between it and
Confucianism.

(15) Giles and Williams call this "the oratory of Buddha." But
"oratory" gives the idea of a small apartment, whereas the name here
leads the mind to think of a large "hall." I once accompanied the
monks of a large monastery from their refectory to the Hall of Buddha,
which was a lofty and spacious apartment splendidly fitted up.

(16) The Ts'ung, or "Onion" range, called also the Belurtagh
mountains, including the Karakorum, and forming together the
connecting links between the more northern T'een-shan and the Kwun-lun
mountains on the north of Thibet. It would be difficult to name the
six countries which Fa-Hsien had in mind.

(17) This seems to be the meaning here. My first impression of it
was that the author meant to say that the contributions which they
received were spent by the monks mainly on the buildin