[Footnote 591:  See B.E.F.E.O. 1910, Le Songe et l’Ambassade de l’Empereur Ming Ti, par M. H. Maspero, where the original texts are translated and criticized.  It is a curious coincidence that Ptolemy Soter is said to have introduced the worship of Serapis to Egypt from Sinope in consequence of a dream.]

[Footnote 592:  [Chinese:  ] No doubt then pronounced something like Vut-tha.]

[Footnote 593:  [Chinese:  ] or [Chinese:  ]]

[Footnote 594:  [Chinese:  ]]

[Footnote 595:  [Chinese:  ]]

[Footnote 596:  [Chinese:  ]]

[Footnote 597:  [Chinese:  ]]

[Footnote 598:  [Chinese:  ]]

[Footnote 599:  See Chavannes, Les documents Chinois decouverts par Aurel Stein, 1913, Introduction.  The earliest documents are of 98 B.C.]

[Footnote 600:  The Wei-lueh or Wei-lio [Chinese:  ], composed between 239 and 265 A.D., no longer exists as a complete work, but a considerable extract from it dealing with the countries of the West is incorporated in the San Kuo Chih [Chinese:  ] of P’ei-Sung-Chih [Chinese:  ] (429 A.D.).  See Chavannes, translation and notes in T’oung Pao, 1905, pp. 519-571.]

[Footnote 601:  [Chinese:  ] See Chavannes, l.c. p. 550.]

[Footnote 602:  See Francke, Zur Frage der Einfuhrung des Buddhismus in China, 1910, and Maspero’s review in B.E.F.E.O. 1910, p. 629.  Another Taoist legend is that Dipankara Buddha or Jan Teng, described as the teacher of Sakyamuni was a Taoist and that Sakyamuni visited him in China.  Giles quotes extracts from a writer of the eleventh century called Shen Kua to the effect that Buddhism had been flourishing before the Ch’in dynasty but disappeared with its advent and also that eighteen priests were imprisoned in 216 B.C.  But the story adds that they recited the Prajnaparamita which is hardly possible at that epoch.]

[Footnote 603:  Sam.  Nik. v. 10. 6.  Cf. for a similar illustration in Chuang-tzu, S.B.E. XL. p. 126.]

[Footnote 604:  I may say, however, that I think it is a compilation containing very ancient sayings amplified by later material which shows Buddhist influence.  This may be true to some extent of the Essays of Chuang-tzu as well.]

[Footnote 605:  See Legge’s translation in S.B.E. Part I. pp. 176, 257, II. 46, 62; ib. I. pp. 171, 192, II. 13; ib. II. p. 13; ib. II. p. 9, I. p. 249; ib. pp. 45, 95, 100, 364, II. p. 139; ib. II. p. 139; ib. II. p. 129.]

[Footnote 606:  Ib. I. p. 202; cf. the Buddha’s conversation with Vaccha in Maj.  Nik. 72.]

[Footnote 607:  Kumarajiva and other Buddhists actually wrote commentaries on the Tao-Te-Ching.]

[Footnote 608:  [Chinese:  ] It speaks, however, in section 36 of being born in the condition or family of a Bodhisattva (P’u-sa-chia), where the word seems to be used in the late sense of a devout member of the Buddhist Church.]