t’ap), as used by Fa-hien, is, no doubt, a phonetisation of the Sanskrit stupa or Pali thupa; and it is well in translating to use for the structures described by him the name of topes,—­made familiar by Cunningham and other Indian antiquarians.  In the thirteenth chapter there is an account of one built under the superintendence of Buddha himself, “as a model for all topes in future.”  They were usually in the form of bell-shaped domes, and were solid, surmounted by a long tapering pinnacle formed with a series of rings, varying in number.  But their form, I suppose, was often varied; just as we have in China pagodas of different shapes.  There are several topes now in the Indian Institute at Oxford, brought from Buddha Gaya, but the largest of them is much smaller than “the smallest” of those of Khoten.  They were intended chiefly to contain the relics of Buddha and famous masters of his Law; but what relics could there be in the Tiratna topes of chapter xvi?

   (5) The meaning here is much disputed.  The author does not mean to
   say that the monk’s apartments were made “square,” but that the
   monasteries were made with many guest-chambers or spare rooms.

(6) The Sanskrit term for a monastery is used here,—­Sangharama, “gardens of the assembly,” originally denoting only “the surrounding park, but afterwards transferred to the whole of the premises” (E.  H., p. 118).  Gomati, the name of this monastery, means “rich in cows.”

   (7) A denomination for the monks as vimala, “undefiled” or “pure.” 
   Giles makes it “the menials that attend on the monks,” but I have not
   met with it in that application.

(8) K’eeh-ch’a has not been clearly identified.  Remusat made it Cashmere; Klaproth, Iskardu; Beal makes it Kartchou; and Eitel, Khas’a, “an ancient tribe on the Paropamisus, the Kasioi of Ptolemy.”  I think it was Ladak, or some well-known place in it.  Hwuy-tah, unless that name be an alias, appears here for the first time.

   (9) Instead of “four,” the Chinese copies of the text have “fourteen;”
   but the Corean reading is, probably, more correct.

   (10) There may have been, as Giles says, “maids of honour;” but the
   character does not say so.

   (11) The Sapta-ratna, gold, silver, lapis lazuli, rock crystal,
   rubies, diamonds or emeralds, and agate.  See Sacred Books of the East
   (Davids’ Buddhist Suttas), vol. xi., p. 249.

   (12) No doubt that of Sakyamuni himself.

(13) A Bodhisattva is one whose essence has become intelligence; a Being who will in some future birth as a man (not necessarily or usually the next) attain to Buddhahood.  The name does not include those Buddhas who have not yet attained to pari-nirvana.  The symbol of the state is an elephant fording a river.  Popularly, its abbreviated form P’u-sa is used in China for any idol or image; here the name has its proper signification.