by Seng-chau. Fa-hien in his travels did his utmost to procure copies of the Discipline and the other sacred books. On his return, with the aid of an Indian named Bhadra, he translated the Seng-ki-lu (Asangkhyea Vinaya), which has since been regarded as a standard work.

Before Fa-hien's time, about A.D. 290, a Chinese named Chu Si-hing went to Northern India for Buddhist books. He reached Udin or Khodin, identified by Remusat with Khoten, and obtained a Sutra of ninety sections. He translated it in Ho-nan, with the title Fang-kwang-pat-nia-king (Light-emitting Prajna Sutra). Many of these books at that time so coveted, were brought to Lo-yang, and translated there by Chufahu, a priest of the Getae nation, who had travelled to India, and was a contemporary of the Chinese just mentioned. Fa-ling was another Chinese who proceeded from "Yang-cheu" (Kiang-nan) to Northern India and brought back the Sutra Hwa-yen-king and the Pen-ting-lu, a work on discipline. Versions of the "Nirvana Sutra" (Ni-wan-king), and the Seng-ki-lu were made by Chi-meng in the country Kau-ch'ang, or what is now "Eastern Thibet." The translator had obtained them at Hwa-shi or "Pataliputra," a city to the westward. The Indian Dharmaraksha brought to China a new Sanscrit copy of the Nirvana Sutra and going to Kau-ch'ang, compared it with Chi-meng's copy for critical purposes. The latter was afterwards brought to Ch'ang-an and published in thirty chapters. The Indian here mentioned, professed to foretell political events by the use of charms. He also translated the Kin-kwang-king, or "Golden Light Sutra," and the Ming-king, "Bright Sutra." At this time there were several tens of foreign priests at Ch'ang-an, but the most distinguished among them for ability was Kumarajiva. His translations of the Wei-ma, Fa-hwa, and C'heng-shih (complete) Sutras, with the three just mentioned, by Dharmaraksha and some others, together form the Great Development course of