bowl has disappeared, the Law of Buddha will go on gradually to be extinguished.  After that extinction has taken place, the life of man will be shortened, till it is only a period of five years.  During this period of a five years’ life, rice, butter, and oil will all vanish away, and men will become exceedingly wicked.  The grass and trees which they lay hold of will change into swords and clubs, with which they will hurt, cut, and kill one another.  Those among them on whom there is blessing will withdraw from society among the hills; and when the wicked have exterminated one another, they will again come forth, and say among themselves, ’The men of former times enjoyed a very great longevity; but through becoming exceedingly wicked, and doing all lawless things, the length of our life has been shortened and reduced even to five years.  Let us now unite together in the practice of what is good, cherishing a gentle and sympathising heart, and carefully cultivating good faith and righteousness.  When each one in this way practises that faith and righteousness, life will go on to double its length till it reaches 80,000 years.  When Maitreya appears in the world, and begins to turn the wheel of his Law, he will in the first place save those among the disciples of the Law left by the Sakya who have quitted their families, and those who have accepted the three Refuges, undertaken the five Prohibitions and the eight Abstinences, and given offerings to the three Precious Ones; secondly and thirdly, he will save those between whom and conversion there is a connexion transmitted from the past.’"(10)

(Such was the discourse), and Fa-hien wished to write it down as a portion of doctrine; but the man said, “This is taken from no Sutra, it is only the utterance of my own mind.”

   NOTES

   (1) Possibly, “and asked the bhikshu,” &c.  I prefer the other way of
   construing, however.

(2) It seems strange that this should have been understood as a wrapping of the immense pyre with the cloth.  There is nothing in the text to necessitate such a version, but the contrary.  Compare “Buddhist Suttas,” pp. 92, 93.

(3) See the description of a funeral car and its decorations in the Sacred Books of the East, vol. xxviii, the Li Ki, Book XIX.  Fa-hien’s {.} {.}, “in this (country),” which I have expressed by “our,” shows that whatever notes of this cremation he had taken at the time, the account in the text was composed after his return to China, and when he had the usages there in his mind and perhaps before his eyes.  This disposes of all difficulty occasioned by the “dragons” and “fishes.”  The {.} at the end is merely the concluding particle.

   (4) The pyre served the purpose of a burial-ground or grave, and hence
   our author writes of it as such.

(5) This king must have been Maha-nana (A.D. 410-432).  In the time of his predecessor, Upatissa (A.D. 368-410), the pitakas were first translated into Singhalese.  Under Maha-nana, Buddhaghosha wrote his commentaries.  Both were great builders of viharas.  See the Mahavansa, pp. 247, foll.

   (6) See chapter xii.  Fa-hien had seen it at Purushapura, which Eitel
   says was “the ancient capital of Gandhara.”