gs, and only to
a small extent for themselves; and I still hesitate between that view
and the one in the version.

There occurs here the binomial phrase kung-yang {.} {.}, which is one
of the most common throughout the narrative, and is used not only
of support in the way of substantial contributions given to monks,
monasteries, and Buddhism, but generally of all Buddhistic worship, if
I may use that term in the connexion. Let me here quote two or three
sentences from Davids' Manual (pp. 168-170):--"The members of the
order are secured from want. There is no place in the Buddhist scheme
for churches; the offering of flowers before the sacred tree or
image of the Buddha takes the place of worship. Buddhism does not
acknowledge the efficacy of prayers; and in the warm countries where
Buddhists live, the occasional reading of the law, or preaching of the
word, in public, can take place best in the open air, by moonlight,
under a simple roof of trees or palms. There are five principal kinds
of meditation, which in Buddhism takes the place of prayer."

CHAPTER IV

THROUGH THE TS'UNG OR "ONION" MOUNTAINS TO K'EEH-CH'A;--PROBABLY
SKARDO, OR SOME CITY MORE TO THE EAST IN LADAK

When the processions of images in the fourth month were over,
Sang-shao, by himself alone, followed a Tartar who was an earnest
follower of the Law,(1) and proceeded towards Kophene.(2) Fa-Hsien and
the others went forward to the kingdom of Tsze-hoh, which it took them
twenty-five days to reach.(3) Its king was a strenuous follower of
our Law,(4) and had (around him) more than a thousand monks, mostly
students of the mahayana. Here (the travellers) abode fifteen days,
and then went south for four days, when they found themselves among
the Ts'ung-ling mountains, and reached the country of Yu-hwuy,(5)
where they halted and kept their retreat.(6) When this was over,
they went on among the hills(7) for twenty-five days, and got to
K'eeh-ch'a,(8) there rejoining Hwuy-king(9) and his two companions.

NOTES

(1) This Tartar is called a {.} {.}, "a man of the Tao," or faith of
Buddha. It occurs several times in the sequel, and denotes the man who
is not a Buddhist outwardly only, but inwardly as well, whose faith
is always making itself manifest in his ways. The name may be used of
followers of other systems of faith besides Buddhism.

(2) See the account of the kingdom of Kophene,