instruction. The "Longer Agama Sutra" and the "Discipline of the Four Divisions" were translated by Buddhayasha, a native of India, the "Discipline of the Ten Chants" by Kumarajiva, the "Additional Agama Sutra" by Dharmanandi, and the "Shastra of Metaphysics" (Abhidharma-lun) by Dharmayagama. These together formed the Smaller Development course. In some monasteries the former works were studied by the recluses; in others the latter. Thus a metaphysical theology, subdivided into schools, formed the subject of study in the Asiatic monkish establishments, as in the days of the European school-men. The Chinese travellers in India, and in the chain of Buddhist kingdoms extending--before the inroads of Mohammedanism--from their native land into Persia, give us the opportunity of knowing how widely there as well as in China the monastic life and the study of these books were spread. About A.D. 400, Sangadeva, a native of "Cophen" (Kipin), translated two of the Agama Sutras. The "Hwa-yen Sutra" was soon afterwards brought from Udin by Chi Fa-ling, a Chinese Buddhist, and a version of it made at Nanking. He also procured the Pen-ting-lu, a work in the Vinaya or "Discipline" branch of Buddhist books. Ma Twan-lin also mentions a Hindoo who, about A.D. 502, translated some Shastras of the Great Development (Ta-ch'eng) school, called Ti-ch'i-lun (fixed position), and Shi-ti-lun (the ten positions).

The Hindoo Buddhists in China, whose literary labours down to the middle of the sixth century are here recorded, while they sometimes enjoyed the imperial favour, had to bear their part in the reverses to which their religion was exposed. Dharmaraksha was put to death for refusing to come to court on the requisition of one of the Wei emperors. Sihien, a priest of the royal family of the Kipin kingdom in Northern India, in times of persecution assumed the disguise of a physician, and when the very severe penal laws then enacted against Buddhism were

remitted, returned to his former mode of life as a monk. Some other names might be added to the list of Hindoo translators, were it not already sufficiently long.

About the year 460 it appears from the history that five Buddhists from Ceylon arrived in China by the Thibetan route. Two of them were Yashaita and Budanandi. They brought images. Those constructed by the latter had the property of diminishing in apparent size as the visitor drew nearer, and looking brighter as he went farther away. Though a literary character is not attributed to them, the Southern Buddhist traditions might, through their means, have been communicated at this time to the Chinese. This may account for the date--nearly correct--assigned to the birth of Buddha in the History of the Wei dynasty, from which these facts are taken, and in that of the Sui dynasty which soon followed.