..续本文上一页s into English or German, and what we have received instead, cannot make up for what we had hoped for.

　　 The state of the case is this. There are, as Mr. Beal informs us, four principal copies of what may be called Dhammapada in Chinese, the first dating from the Wu dynasty, about the beginning of the third century A.D. This translation, called Fa-kheu-king, is the work of a

　　[1. Le Dhammapada avec introduction et notes par Fernand Hû, suivi du Sutra en 42 articles, traduit du Tibetain, par Léon Feer. Paris, 1878.

　　2. Texts from the Buddhist Canon, commonly known as Dhammapada, translated from the Chinese by Samuel Beal. London, 1878.]

　　p. li Shaman Wei-ki-lan and others. Its title means ”the Sûtra of Law verses,” kheu being explained by gâthâ, a verse, a word which we shall meet with again in the Tibetan title, Gâthâsangraha. In the preface the Chinese translator states that the Shamans in after ages copied from the canonical scriptures various gâthâs, some of four lines and some of six, and attached to each set of verses a title, according to the subject therein explained. This work of extracting and collecting is ascribed to Tsun-ke-Fa-kieou, i.e. Ârya-Dharmatrâta, the author of the Samyuktâbhidharma-sâstra and other works, and the uncle of Vasumitra. If this Vasumitra was the patriarch who took a prominent part in the Council under Kanishka, Dharmatrâta”s collection would belong to the first century B.C.; but this is, as yet, very doubtful.

　　 In the preface to the Fa-kheu-king we are told that the original, which consisted of 500 verses, was brought from India by Wai-ki-lan in 223 A.D., and that it was translated into Chinese with the help of another Indian called Tsiang-sin. After the translation was finished, thirteen sections were added, making up the whole to 752 verses, 14,580 words, and 39 chapters^[1].

　　 If the Chinese translation is compared with the Pâli text, it appears that the two agree from the 9th to the 35th chapter (with the exception of the 33rd), so far as their subjects are concerned, though the Chinese has in these chapters 79 verses more than the Pâli. But the Chinese translation has eight additional chapters in the beginning (viz. On Intemperance, Inciting to Wisdom; The Srâvaka, Simple Faith, Observance of Duty, Reflection, Loving-kindness, Conversation), and four at the end (viz. Nirvâna, Birth and Death, Profit of Religion, and Good Fortune), and one between the 24th and 25th chapter of the Pâli text (viz. Advantageous Seivice), all of which are absent in our Pâli texts. This, the most ancient

　　[1. Beal, Dhammapada, p. 30. The real number of verses, however, is 760. In the Pâli text, too, there are five verses more than stated in the Index; see M.M., Buddhaghosha”s Parables, p. ix, note; Beal, loc. cit. p. 11. note.]

　　p. lii Chinese translation of Dharmatrâta”s work, has not been rendered into English by Mr. Beal, but he assures us that it is a faithful reproduction of the original. The book which he has chosen for translation is the Fa-kheu-pi-ü, i.e. parables connected with the Dhammapada, and translated into Chinese by two Shamans of the western Tsin dynasty (A.D. 265-313). These parables are meant to illustrate the teaching of the verses, like the parables of Buddhaghosa, but they are not the same parables, nor do they illustrate all the verses.

　　 A third Chinese version is called Kuh-yan-king, i.e. the Sûtra of the Dawn (avadâna

　　), consisting of seven volumes. Its author was Dharmatrâta, its translator Ku-fo-nien (Buddhasmriti), about 410 A.D. The…

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