FOOTNOTES:

FOOTNOTES:1Mr J. Henniker Heaton, M.P., inThe Nineteenth Century and After, September 1906.2Since reduced to thirty-six hours.3The Far East, by Sir Henry Norman, p. 593.4But there is another side to this story which does not reflect much credit on the foreigners concerned. This aspect of the matter has been fully detailed by Mr Chester Holcombe, inThe Real Chinese Question, chap. i.5China's Only Hope, by Chang Chih-tung, translated by S. I. Woodbridge, 1901.6It was accomplished very successfully by a British river gun-boat as recently as the summer of 1907.7For Itinerary, seeAppendix B.8The wordfuattached to so many Chinese place-names is usually translated "prefecture," which is an administrative division including severalhsienor district-magistracies.Choualso signifies an administrative division or "department," smaller than afu.9Yule'sMarco Polo, edited by Cordier, vol. ii. pp. 36-37.10First published in the Royal Geographical Society'sSupplementary Papers, vol. i.11書畫史.12Clive Bigham, inA Year in China, p. 125.13江口.14See Map.15It will be observed by those acquainted with Chinese that here and elsewhere I have, for the sake of uniformity, transliterated all Chinese names according to the sounds of Pekingese, except in the case of a few stereotyped words.16It is used, however, in the official Annals of the province (Ssuch'uan T'ung Chih).17See chap. xv. p. 286 (note 1).18S. Beal in theJournalof the Royal Asiatic Society, January 1882, p. 39. His view does not seem to have attracted much attention.19See Waddell'sLhasa and its Mysteries(John Murray, 1905), pp. 289-290.20SeeJournalof the Royal Asiatic Society, January and July 1886.21SeeChina Review, vols. xv. and xix.22See chap. xv.23蛾眉.24天真皇人.25黃帝.26隨時易名.27寶掌.28千歲和尚.29This name (蒲) is not to be confused with the P'u (普) of P'u Hsien. The sound is the same but the Chinese characters are different.30The word P'u, which means Universal, is also the first character in the name of P'u Hsien.31SeeNote 1(p. 411).32普賢.33He must not be confused with the Adi-Buddha or primordial deity of Red Lamaism, though the name is the same.34華嚴經. See especiallychüan, 7-10.35龍樹(Lung Shu) in Chinese.36SeeDhammapada, chap. xxiii.S.B.E.vol. x. p. 78.37SeeNote 2(p. 412).38The Pali word isKamma, which, like the Sanskrit, simply means "doing; action; work; labour; business." See Childers' Pali Dictionary,s.v. Kammam. Mr A. E. Taylor, in his admirable workThe Elements of Metaphysics, describes the Buddhist karma as "the system of purposes and interests" to which a man's "natural deeds give expression."39Cf. Virgil,Æneid, vi. 719-721:"O pater, anne aliquas ad caelum hinc ire putandumstSublimes animas iterumque ad tarda revertiCorpora? Quae lucis miseris tam dira cupido?"The whole passage from 703 to 751 is of great interest to those who like to trace Buddhistic thought in non-Buddhistic literature. Lines 66-68 of the Third Georgic are equally striking in this respect:"Optima quaeque dies miseris mortalibus aeviPrima fugit, subeunt morbi tristisque senectusEt labor et durae rapit inclementia mortis."It was just such reflections as this that filled the heart of the Sakya prince with pity and love for mankind.Sunt lacrimae rerum et mentem mortalium tangunt, the beautiful utterance of "the chastest and royalest" of poets, expresses the feeling that prompted the Great Renunciation and gave to the world a Buddha.40SeeNote 3(p. 412).41The Chinese八聖道分.42SeeNote 4(p. 413).43The Mahâ-Parinibbâna Suttanta, translated by Rhys Davids (Sacred Books of the East, vol. xi. p. 38).44Avalokiteçvara is the Chinese Kuan Yin, generally represented in China (where temples to this divinity are exceedingly numerous) as a female, and known to Europeans as the "Goddess of Mercy." The change of sex is due to an identification of this Bodhisattva with a legendary Chinese princess, who devoted herself to saving human lives, especially from the dangers of the sea. She has thus become in a special sense the guardian deity of sailors; but she is also worshipped by women as the goddess who grants male offspring. Mahâsthâma is the Chinese Ta Shih Chih, the Bodhisattva of Great Strength. Eitel, in hisHandbook of Chinese Buddhism, says that this Bodhisattva is perhaps the same as Maudgalyâyana; but this is a mistake, as is quite clear from the fact that, in certain sutras, such as the Amitâyur-Dhyāna Sutra, they figure as separate personalities.45The Japanese Amida.46"The Buddha, the Dharma, and the Samgha":i.e.the Buddha, the law and doctrine of the Buddha, and the Church or Community of Brethren established by the Buddha.47The Smaller Sukhâvatî Vyûha, translated by Max Müller (Sacred Books of the East, vol. xlix.).48SeeNote 5(p. 414).49Any one who is not hopelessly narrow-minded can thoroughly sympathise with the missionary position. The missionaries as a body are men of religious enthusiasm. They believe they have been summoned by their Master to preach to non-Christians a faith which they believe to be the only true faith; and some of them believe that an acceptance of this faith is "necessary to salvation." From their point of view, all missionary work is entirely justified; and from any point of view the work the Christian missions have done in alleviating sickness and pain in China is wholly admirable. As regards the purely religious aspect of the question, I am glad to refrain from expressing a personal opinion. It is a subject which requires to be handled with extraordinary delicacy, for many people are unable to discuss it dispassionately, and it gives rise to endless arguments which from the nature of the case are and must be utterly devoid of persuasive power. Now that Religion, as distinct from any systematised Creed, has taken its place among the recognised subjects of philosophical investigation (and psychological also, as in Professor James's brilliant book,The Varieties of Religious Experience), we may expect to hear missionary work discussed (at least by educated persons) with less bitterness and strong language than has sometimes disgraced the controversialists on both sides. A short and incomplete but very interesting discussion of the missionary question from an obviously impartial point of view may be found in Professor Knight'sVaria, pp. 31-35. (John Murray: 1901.)50SeeNote 6(p. 414).51海會堂.52SeeNote 7(p. 417).53This is the usually accepted estimate; but Sir A. Hosie has recently stated it to be only 10,158 feet.54Ficus infectoria.55觀心頂.56繫心所.57Literally, "the quelling of the passions."58長老坪.59開山初殿. SeeNote 8(p. 418).60阿羅漢.61In the early Buddhist scriptures we learn that super-normal powers were even then supposed to be characteristic of the arhats, but it was generally considered undesirable to put such powers to the test.62See the Saddharma-Pundarîka, translated by Kern in theSacred Books of the East, vol. xxi. The Chinese version is known as the Miao Fa Lien Hua Ching (妙法蓮華經).63See an article on this subject by T. Watters, in theJournal of the Royal Asiatic Society, April 1899. See also Edkins,Chinese Buddhism, pp. 249 and 394-395.64華嚴頂.65Manjusri (文殊師利) is a Bodhisattva who in China is practically worshipped as the God of Wisdom. Like Ti Tsang, Kuan Yin and others, he is supposed to have had a human prototype, or rather to have been incarnated in the body of a historical personage. But the truth probably is that any person of superlative wisdom was liable to be identified by his admirers with Manjusri. There is an interesting reference to him in I-Tsing'sRecords of the Buddhist Religion, translated by J. Takakusu (Oxford: Clarendon Press, 1896), p. 169. The translator comments on the fact that Manjusri was even by the people of India supposed, at one time, to be somehow connected with China, and the actual place of his residence was identified as Ping Chou in Chih-li.66蓮花石.67Three Lectures on Buddhism, pp. 60-61.68唵嚤呢叭□吽.69ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་·70南無阿彌陀佛.71洗象池.72大勢至.73大乘寺. SeeNote 9(p. 418).74白雲古剎.75張良.76文成.77雷洞坪.78掣電飛雲.79接引殿.80韋陀or護法韋陀:Veda Fidei Defensor—a Hindu deity who was regarded as one of the protectors of the four "Continents" of the world or Universe.81藥師佛, whose common titleLui Li Fo(琉璃佛) translates the SanskritVaidūrya,lapis lazuli. This precious stone seems also to have been associated with a favourite Assyrian deity, Ênu-rêstū.82地藏.83古太子坪.84永慶寺.85See above, p. 66.86開山肉身祖師殿.87沉香塔. The aloes or eagle-wood is so-called because it sinks (ch'ên) in water. It is supposed to be the aloes-wood mentioned in the Bible.88威鎮天門.89七天橋.90普賢塔.91財神or財帛星神.92關帝.93龍王.94三官.95錫瓦殿.96Chêng Ting Chin Tien (正頂金殿). There is another Chin Tien or Golden Temple on the summit of a range of mountains north-east of Tali-fu in Yunnan (the Chi Shan) which is also a noted centre for Buddhist pilgrimages. A short account of the temples of this mountain is given in a Foreign Office Report by the late Mr Litton. (China, No. 3: 1903, pp. 4-6.)97日出則犬吠.98佛光.99A somewhat similar phenomenon, described as an "anthelia," may be witnessed in Ceylon. Sir James Emerson Tennent, in hisCeylon[Longmans: 1859, 2nd edition], states that phenomena of this kind may have "suggested to the early painters the idea of the glory surrounding the heads of beatified saints." He adds this description: "To the spectator his own figure, but more particularly the head, appears surrounded by a halo as vivid as if radiated from diamonds. The Buddhists may possibly have taken from this beautiful object their idea of theagnior emblem of the sun, with which the head of Buddha is surmounted. But, unable to express ahaloin sculpture, they concentrated it into aflame."—Vol. i. 72seq.100SeeNote 10(p. 419).101捨身崖. There is a similar Suicide's Cliff near the summit of T'ai Shan.Shê shên, it may be remarked, has a double meaning.102銀色界.103雷打天補.104早課.105大雄寶殿. The first two characters, rendered Great Lord or Hero, represent the Sanskrit Vîra, used as the epithet of a Buddhist saint.106南無本師釋迦牟尼佛.107南無當來彌勒尊佛.108文殊師利.109大智.110普賢.111護法諸天菩薩.112三洲感應護法韋陀尊天菩薩.113韋陀.114日光and月光遍照菩薩.115增福財神.116See above, p. 99.117什方菩薩.118晚課.119極樂世界阿彌陀佛.120消災延夀藥師佛.121大悲觀世音and大勢至(Avalokiteçvara and Mahâsthâma: see footnote,p. 72).122地藏王.123伽藍聖衆菩薩. The two first characters represent the Sanskrit Sanghârâma, the park or dwelling-place of monks, equivalent to aviharaor monastery.124歷代袓師菩薩.125清淨大海諸菩薩.126SeeNote 11(p. 419).127先祖殿. SeeNote 12(p. 420).128峰頂卧雲庵.129白龍池.130廣福寺.131龍昇岡.132觀音寺.133中峰寺. SeeNote 12(p. 420).134大峨寺. SeeNote 12(p. 420).135正心橋.136慧燈寺.137From here a road leads direct to the capital, Ch'eng-tu, which can be reached in three stages.138SeeNote 13(p. 421).139SeeNote 1(p. 411).140Three Years in Western China, p. 95.141SeeNote 14(p. 421).142Baber mentions an instance of a coolie who "must have had, at the lowest computation, more than 400 English pounds on his back."143SeeNote 15(p. 422).144Also known as Man Chuang (蠻庄).145SeeNote 16(p. 422).146內地第一險阻也.147Rockhill,The Land of the Lamas, p. 305.148SeeNote 17(p. 422).149SeeNote 18(p. 423).150Land of the Lamas, p. 304.151SeeNote 19(p. 423).152See chap. xv.

1Mr J. Henniker Heaton, M.P., inThe Nineteenth Century and After, September 1906.

2Since reduced to thirty-six hours.

3The Far East, by Sir Henry Norman, p. 593.

4But there is another side to this story which does not reflect much credit on the foreigners concerned. This aspect of the matter has been fully detailed by Mr Chester Holcombe, inThe Real Chinese Question, chap. i.

5China's Only Hope, by Chang Chih-tung, translated by S. I. Woodbridge, 1901.

6It was accomplished very successfully by a British river gun-boat as recently as the summer of 1907.

7For Itinerary, seeAppendix B.

8The wordfuattached to so many Chinese place-names is usually translated "prefecture," which is an administrative division including severalhsienor district-magistracies.Choualso signifies an administrative division or "department," smaller than afu.

9Yule'sMarco Polo, edited by Cordier, vol. ii. pp. 36-37.

10First published in the Royal Geographical Society'sSupplementary Papers, vol. i.

11書畫史.

12Clive Bigham, inA Year in China, p. 125.

13江口.

14See Map.

15It will be observed by those acquainted with Chinese that here and elsewhere I have, for the sake of uniformity, transliterated all Chinese names according to the sounds of Pekingese, except in the case of a few stereotyped words.

16It is used, however, in the official Annals of the province (Ssuch'uan T'ung Chih).

17See chap. xv. p. 286 (note 1).

18S. Beal in theJournalof the Royal Asiatic Society, January 1882, p. 39. His view does not seem to have attracted much attention.

19See Waddell'sLhasa and its Mysteries(John Murray, 1905), pp. 289-290.

20SeeJournalof the Royal Asiatic Society, January and July 1886.

21SeeChina Review, vols. xv. and xix.

22See chap. xv.

23蛾眉.

24天真皇人.

25黃帝.

26隨時易名.

27寶掌.

28千歲和尚.

29This name (蒲) is not to be confused with the P'u (普) of P'u Hsien. The sound is the same but the Chinese characters are different.

30The word P'u, which means Universal, is also the first character in the name of P'u Hsien.

31SeeNote 1(p. 411).

32普賢.

33He must not be confused with the Adi-Buddha or primordial deity of Red Lamaism, though the name is the same.

34華嚴經. See especiallychüan, 7-10.

35龍樹(Lung Shu) in Chinese.

36SeeDhammapada, chap. xxiii.S.B.E.vol. x. p. 78.

37SeeNote 2(p. 412).

38The Pali word isKamma, which, like the Sanskrit, simply means "doing; action; work; labour; business." See Childers' Pali Dictionary,s.v. Kammam. Mr A. E. Taylor, in his admirable workThe Elements of Metaphysics, describes the Buddhist karma as "the system of purposes and interests" to which a man's "natural deeds give expression."

39Cf. Virgil,Æneid, vi. 719-721:"O pater, anne aliquas ad caelum hinc ire putandumstSublimes animas iterumque ad tarda revertiCorpora? Quae lucis miseris tam dira cupido?"The whole passage from 703 to 751 is of great interest to those who like to trace Buddhistic thought in non-Buddhistic literature. Lines 66-68 of the Third Georgic are equally striking in this respect:"Optima quaeque dies miseris mortalibus aeviPrima fugit, subeunt morbi tristisque senectusEt labor et durae rapit inclementia mortis."It was just such reflections as this that filled the heart of the Sakya prince with pity and love for mankind.Sunt lacrimae rerum et mentem mortalium tangunt, the beautiful utterance of "the chastest and royalest" of poets, expresses the feeling that prompted the Great Renunciation and gave to the world a Buddha.

39Cf. Virgil,Æneid, vi. 719-721:

"O pater, anne aliquas ad caelum hinc ire putandumstSublimes animas iterumque ad tarda revertiCorpora? Quae lucis miseris tam dira cupido?"

The whole passage from 703 to 751 is of great interest to those who like to trace Buddhistic thought in non-Buddhistic literature. Lines 66-68 of the Third Georgic are equally striking in this respect:

"Optima quaeque dies miseris mortalibus aeviPrima fugit, subeunt morbi tristisque senectusEt labor et durae rapit inclementia mortis."

It was just such reflections as this that filled the heart of the Sakya prince with pity and love for mankind.Sunt lacrimae rerum et mentem mortalium tangunt, the beautiful utterance of "the chastest and royalest" of poets, expresses the feeling that prompted the Great Renunciation and gave to the world a Buddha.

40SeeNote 3(p. 412).

41The Chinese八聖道分.

42SeeNote 4(p. 413).

43The Mahâ-Parinibbâna Suttanta, translated by Rhys Davids (Sacred Books of the East, vol. xi. p. 38).

44Avalokiteçvara is the Chinese Kuan Yin, generally represented in China (where temples to this divinity are exceedingly numerous) as a female, and known to Europeans as the "Goddess of Mercy." The change of sex is due to an identification of this Bodhisattva with a legendary Chinese princess, who devoted herself to saving human lives, especially from the dangers of the sea. She has thus become in a special sense the guardian deity of sailors; but she is also worshipped by women as the goddess who grants male offspring. Mahâsthâma is the Chinese Ta Shih Chih, the Bodhisattva of Great Strength. Eitel, in hisHandbook of Chinese Buddhism, says that this Bodhisattva is perhaps the same as Maudgalyâyana; but this is a mistake, as is quite clear from the fact that, in certain sutras, such as the Amitâyur-Dhyāna Sutra, they figure as separate personalities.

45The Japanese Amida.

46"The Buddha, the Dharma, and the Samgha":i.e.the Buddha, the law and doctrine of the Buddha, and the Church or Community of Brethren established by the Buddha.

47The Smaller Sukhâvatî Vyûha, translated by Max Müller (Sacred Books of the East, vol. xlix.).

48SeeNote 5(p. 414).

49Any one who is not hopelessly narrow-minded can thoroughly sympathise with the missionary position. The missionaries as a body are men of religious enthusiasm. They believe they have been summoned by their Master to preach to non-Christians a faith which they believe to be the only true faith; and some of them believe that an acceptance of this faith is "necessary to salvation." From their point of view, all missionary work is entirely justified; and from any point of view the work the Christian missions have done in alleviating sickness and pain in China is wholly admirable. As regards the purely religious aspect of the question, I am glad to refrain from expressing a personal opinion. It is a subject which requires to be handled with extraordinary delicacy, for many people are unable to discuss it dispassionately, and it gives rise to endless arguments which from the nature of the case are and must be utterly devoid of persuasive power. Now that Religion, as distinct from any systematised Creed, has taken its place among the recognised subjects of philosophical investigation (and psychological also, as in Professor James's brilliant book,The Varieties of Religious Experience), we may expect to hear missionary work discussed (at least by educated persons) with less bitterness and strong language than has sometimes disgraced the controversialists on both sides. A short and incomplete but very interesting discussion of the missionary question from an obviously impartial point of view may be found in Professor Knight'sVaria, pp. 31-35. (John Murray: 1901.)

50SeeNote 6(p. 414).

51海會堂.

52SeeNote 7(p. 417).

53This is the usually accepted estimate; but Sir A. Hosie has recently stated it to be only 10,158 feet.

54Ficus infectoria.

55觀心頂.

56繫心所.

57Literally, "the quelling of the passions."

58長老坪.

59開山初殿. SeeNote 8(p. 418).

60阿羅漢.

61In the early Buddhist scriptures we learn that super-normal powers were even then supposed to be characteristic of the arhats, but it was generally considered undesirable to put such powers to the test.

62See the Saddharma-Pundarîka, translated by Kern in theSacred Books of the East, vol. xxi. The Chinese version is known as the Miao Fa Lien Hua Ching (妙法蓮華經).

63See an article on this subject by T. Watters, in theJournal of the Royal Asiatic Society, April 1899. See also Edkins,Chinese Buddhism, pp. 249 and 394-395.

64華嚴頂.

65Manjusri (文殊師利) is a Bodhisattva who in China is practically worshipped as the God of Wisdom. Like Ti Tsang, Kuan Yin and others, he is supposed to have had a human prototype, or rather to have been incarnated in the body of a historical personage. But the truth probably is that any person of superlative wisdom was liable to be identified by his admirers with Manjusri. There is an interesting reference to him in I-Tsing'sRecords of the Buddhist Religion, translated by J. Takakusu (Oxford: Clarendon Press, 1896), p. 169. The translator comments on the fact that Manjusri was even by the people of India supposed, at one time, to be somehow connected with China, and the actual place of his residence was identified as Ping Chou in Chih-li.

66蓮花石.

67Three Lectures on Buddhism, pp. 60-61.

68唵嚤呢叭□吽.

69ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ་·

70南無阿彌陀佛.

71洗象池.

72大勢至.

73大乘寺. SeeNote 9(p. 418).

74白雲古剎.

75張良.

76文成.

77雷洞坪.

78掣電飛雲.

79接引殿.

80韋陀or護法韋陀:Veda Fidei Defensor—a Hindu deity who was regarded as one of the protectors of the four "Continents" of the world or Universe.

81藥師佛, whose common titleLui Li Fo(琉璃佛) translates the SanskritVaidūrya,lapis lazuli. This precious stone seems also to have been associated with a favourite Assyrian deity, Ênu-rêstū.

82地藏.

83古太子坪.

84永慶寺.

85See above, p. 66.

86開山肉身祖師殿.

87沉香塔. The aloes or eagle-wood is so-called because it sinks (ch'ên) in water. It is supposed to be the aloes-wood mentioned in the Bible.

88威鎮天門.

89七天橋.

90普賢塔.

91財神or財帛星神.

92關帝.

93龍王.

94三官.

95錫瓦殿.

96Chêng Ting Chin Tien (正頂金殿). There is another Chin Tien or Golden Temple on the summit of a range of mountains north-east of Tali-fu in Yunnan (the Chi Shan) which is also a noted centre for Buddhist pilgrimages. A short account of the temples of this mountain is given in a Foreign Office Report by the late Mr Litton. (China, No. 3: 1903, pp. 4-6.)

97日出則犬吠.

98佛光.

99A somewhat similar phenomenon, described as an "anthelia," may be witnessed in Ceylon. Sir James Emerson Tennent, in hisCeylon[Longmans: 1859, 2nd edition], states that phenomena of this kind may have "suggested to the early painters the idea of the glory surrounding the heads of beatified saints." He adds this description: "To the spectator his own figure, but more particularly the head, appears surrounded by a halo as vivid as if radiated from diamonds. The Buddhists may possibly have taken from this beautiful object their idea of theagnior emblem of the sun, with which the head of Buddha is surmounted. But, unable to express ahaloin sculpture, they concentrated it into aflame."—Vol. i. 72seq.

100SeeNote 10(p. 419).

101捨身崖. There is a similar Suicide's Cliff near the summit of T'ai Shan.Shê shên, it may be remarked, has a double meaning.

102銀色界.

103雷打天補.

104早課.

105大雄寶殿. The first two characters, rendered Great Lord or Hero, represent the Sanskrit Vîra, used as the epithet of a Buddhist saint.

106南無本師釋迦牟尼佛.

107南無當來彌勒尊佛.

108文殊師利.

109大智.

110普賢.

111護法諸天菩薩.

112三洲感應護法韋陀尊天菩薩.

113韋陀.

114日光and月光遍照菩薩.

115增福財神.

116See above, p. 99.

117什方菩薩.

118晚課.

119極樂世界阿彌陀佛.

120消災延夀藥師佛.

121大悲觀世音and大勢至(Avalokiteçvara and Mahâsthâma: see footnote,p. 72).

122地藏王.

123伽藍聖衆菩薩. The two first characters represent the Sanskrit Sanghârâma, the park or dwelling-place of monks, equivalent to aviharaor monastery.

124歷代袓師菩薩.

125清淨大海諸菩薩.

126SeeNote 11(p. 419).

127先祖殿. SeeNote 12(p. 420).

128峰頂卧雲庵.

129白龍池.

130廣福寺.

131龍昇岡.

132觀音寺.

133中峰寺. SeeNote 12(p. 420).

134大峨寺. SeeNote 12(p. 420).

135正心橋.

136慧燈寺.

137From here a road leads direct to the capital, Ch'eng-tu, which can be reached in three stages.

138SeeNote 13(p. 421).

139SeeNote 1(p. 411).

140Three Years in Western China, p. 95.

141SeeNote 14(p. 421).

142Baber mentions an instance of a coolie who "must have had, at the lowest computation, more than 400 English pounds on his back."

143SeeNote 15(p. 422).

144Also known as Man Chuang (蠻庄).

145SeeNote 16(p. 422).

146內地第一險阻也.

147Rockhill,The Land of the Lamas, p. 305.

148SeeNote 17(p. 422).

149SeeNote 18(p. 423).

150Land of the Lamas, p. 304.

151SeeNote 19(p. 423).

152See chap. xv.

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