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• The LÎ K Î. a Collection of Treatises On the Rules of Propriety Or Ceremonial Usages.
• Book XI.: YÜ ȜÂo Or the Jade-bead Pendants of the Royal Cap 1 .
• Book XII.: Ming Thang Wei Or the Places In the Hall of Distinction 1 .
• Book XIII.: Sang FÛ HsiÂo K Î Or Record of Smaller Matters In the Dress of Mourning 1 .
• Book XIV.: TÂ K WÂn Or the Great Treatise 1 .
• Book XV.: ShÂo Î Or Smaller Rules of Demeanour 1 .
• Book XVI.: Hsio K Î Or Record On the Subject of Education 1 .
• Book XVII.: Yo K Î Or Record of Music 1 .
• Book XVIII.: ȜÂ K î Or Miscellaneous Records 1 .
• Book XIX.: Sang TÂ K Î Or the Greater Record of Mourning Rites 1 .
• Book XX.: K Î FÂ Or the Law of Sacrifices 1 .
• Book XXI.: K Î Î Or the Meaning of Sacrifices 1 .
• Book XXII.: K Î Thung Or a Summary Account of Sacrifices 1 .
• Book XXIII.: K Ing K Ieh Or the Different Teaching of the Different K Ings 1 .
• Book XXIV.: Âi Kung WĂn Or Questions of Duke Âi 1 .
• Book XXV.: K Ung-nÎ Yen K Ü Or K Ung-nÎ At Home At Ease 1 .
• Book XXVI.: Khung-Ȝze Hsien K Ü Or Confucius At Home At Leisure 1 .
• Book XXVII.: Fang K Î Or Record of the Dykes 1 .
• Book XXVIII.: K Ung Yung Or the State of Equilibrium and Harmony 1 .
• Book XXIX.: PiÂo K Î Or the Record On Example 1 .
• Book XXX.: Ȝze Î Or the Black Robes 1 .
• Book XXXI.: PĂn Sang Or Rules On Hurrying to Mourning Rites 1 .
• Book XXXII.: WĂn Sang Or Questions About Mourning Rites 1 .
• Book XXXIII.: FÛ WĂn Or Subjects For Questioning About the Mourning Dress 1 .
• Book XXXIV.: K Ien K WÂn Or Treatise On Subsidiary Points In Mourning Usages 1 .
• Book XXXV.: San Nien WĂn Or Questions About the Mourning For Three Years 1 .
• Book XXXVI.: ShĂn Î Or the Long Dress In One Piece 1 .
• Book XXXVII.: ThÂu HÛ Or the Game of Pitch-pot 1 .
• Book XXXVIII.: Z Û Hsing Or the Conduct of the Scholar 1 .
• Book XXXIX.: TÂ Hsio Or the Great Learning 1 .
• Book Xl.: Kwan Î Or the Meaning of the Ceremony of Capping 1 .
• Book Xli.: HwĂn Î Or the Meaning of the Marriage Ceremony 1 .
• Book Xlii.: Hsiang Yin K IÛ Î Or the Meaning of the Drinking Festivity In the Districts 1 .
• Book Xliii.: ShÊ Î Or the Meaning of the Ceremony of Archery 1 .
• Book Xliv.: Yen Î Or the Meaning of the Banquet 1 .
• Book Xlv.: Phing Î Or the Meaning of the Interchange of Missions Between Different Courts 1 .
• Book Xlvi.: Sang FÛ Sze K Ih Or the Four Principles Underlying the Dress of Mourning 1 .
• Sacred Books of the East Translated By Various Oriental Scholars and Edited By the Right Hon. F. Max MÜller.

BOOK XLVI.

SANG FÛ SZE KIH OR THE FOUR PRINCIPLES UNDERLYING THE DRESS OF MOURNING1 .

1. All ceremonial usages looked at in their great characteristics are the embodiment of (the ideas suggested by) heaven and earth; take their laws from the (changes of the) four seasons; imitate the (operation of the) contracting and developing movements in nature; and are conformed to the feelings of men. It is on this account that they are called the Rules of Propriety; and when any one finds fault with them, he only shows his ignorance of their origin.

2. Those usages are different in their applications to felicitous and unfortunate occurrences; in which they should not come into collision with one another:—this is derived from (their pattern as given by) the contracting and developing movements in nature.

3. The mourning dress has its four definite fashions and styles, the changes in which are always according to what is right:—this is derived from the (changes of the) four seasons.

Now, affection predominates; now, nice distinctions; now, defined regulations; and now, the consideration of circumstances:—all these are derived from the human feelings. In affection we have benevolence; in nice distinctions, righteousness; in defined regulations, propriety; and in the consideration of circumstances, knowledge. Benevolence, righteousness, propriety, and knowledge;—these make up the characteristic attributes of humanity.

4. Where the affection has been great, the mourning worn is deep. On this account the sackcloth with jagged edges is worn for the father for three years:—the regulation is determined by affection.

5. In the regulation (of the mourning) within the family circle, the affection throws the (duty of public) righteousness into the shade1 . In the regulation (of that which is) beyond that circle, the (duty of public) righteousness cuts the (mourning of) affection short1 . The service due to a father is employed in serving a ruler, and the reverence is the same for both:—this is the greatest instance of (the conviction of the duty of) righteousness, in all the esteem shown to nobility and the honour done to the honourable. Hence the sackcloth with jagged edges is worn (also) for the ruler for three years:—the regulation is determined by righteousness.

6. The eating after three days; the washing the head after three months; the sacrifice and change of dress at the end of the first year; the not carrying the emaciation to such an extent as to affect life:—these regulations were to avoid doing harm to the living (by the mourning) for the dead. Not protracting the mourning rites beyond three years; not mending even the coarsest sackcloth; making no addition to the mound (raised at first) over the grave; fixing the day for the sacrifice at the end of the second year; playing (at first, on the conclusion of the rites) on a plain, unvarnished lute:—all these things were to make the people aware of the termination (of the several rites), and constituted the defined regulations.

The service due to a father is employed in serving a mother, and the love is the same for both. (But) in the sky there are not two suns, nor in a land two kings, nor in a state two rulers, nor in a family two equally honourable:—one (principle) regulates (all) these conditions. Hence, while the father is alive, the sackcloth with even edges is worn (for a mother), (and only) for a year,—showing that there are not (in the family) two equally honourable.

7. What is meant by the use of the staff? It is (a symbol of) rank. On the third day it is given to the son; on the fifth day, to Great officers; and on the seventh day, to ordinary officers;—(at the mourning rites for a ruler). Some say that it is given to them as the presiding mourners; and others, that it is to support them in their distress.

A daughter (not yet fully grown) and a son (while but a lad), do not carry a staff;—(being supposed) not to be capable of (extreme) distress.

When all the array of officers is complete, and all things are provided, and (the mourner) cannot speak (his directions), and things must (still) proceed, he is assisted to rise. If he be able to speak, and things will proceed (as he directs), he rises by the help of the staff. Where (the mourner) has himself to take part in what is to be done, he will have his face grimed (as if black with sorrow). Women who are bald do not use the coiffure; hunchbacks do not unbare their arms; the lame do not leap; and the old and ill do not give up the use of liquor and flesh. All these are cases regulated by the consideration of circumstances.

8. After the occurrence of the death, the (wailing for) three days, which left no leisure for anything else; the not taking off (the headband or girdle) for three months; the grief and lamentation for a whole year; and the sorrow on to the three years:—(in all these things) there was a gradual diminution of the (manifestation of) affection. The sages, in accordance with that diminution of the natural feeling, made their various definite regulations.

9. It was on this account that the mourning rites were limited to three years. The worthiest were not permitted to go beyond this period, nor those who were inferior to them to fall short of it. This was the proper and invariable time for those rites, what the (sage) kings always carried into practice.

When it is said in the Shû (Part IV, Book VIII, i, 1), that Kâo Ȝung, while occupying the mourning shed, for three years did not speak, this expresses approval of that sovereign. But the kings all observed this rule;—why is the approval only expressed in connexion with him? It may be replied, ‘This Kâo Ȝung was Wû Ting.’ Wû Ting was a worthy sovereign of Yin. He had come to the throne in the due order of succession, and was thus loving and good in his observance of the mourning rites. At this time Yin, which had been decaying, revived again; ceremonial usages, which had been neglected, came again into use. On this account the approval of him was expressed, and therefore it was recorded in the Shû, and he was styled Kâo (The Exalted), and designated Kâo Ȝung (The Exalted and Honoured Sovereign). (The rule was that), during the three years’ mourning, a ruler should not speak; and that the Shû says, ‘Kâo Ȝung, while he occupied the mourning shed, for the three years did not speak,’ was an illustration of this. When it is said (in the Hsiâo King, chapter 18th), ‘They speak, but without elegance of phrase,’ the reference is to ministers and inferior (officers).

10. According to the usages, when wearing the sackcloth with jagged edges (for a father), (a son) indicated that he heard what was said to him, but did not reply in words; when wearing that with even edges (for a mother), he replied, but did not speak (of anything else); when wearing the mourning of nine months, he might speak (of other things), but did not enter into any discussion; when wearing that of five months, or of three, he might discuss, but did not show pleasure in doing so.

11. At the mourning rites for a parent, (the son) wore the cap of sackcloth, with strings of cords, and sandals of straw; after the third day, he (began to) take gruel; after the third month, he washed his head; at the end of the year, in the thirteenth month, he put on the mourning silk and cap proper after the first year; and when the three years were completed, he offered the auspicious sacrifice.

12. When one has completed these three regulated periods, the most animated with the sentiment of benevolence (or humanity) can perceive the affection (underlying the usages); he who has (most) knowledge can perceive the nice distinctions pervading them; and he who has (most) strength can perceive the (force of) will (required for their discharge). The propriety that regulates them, and the righteousness that maintains their correctness, may be examined by filial sons, deferential younger brothers, and pure-minded virgins.

Sacred Books of the East TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY THE RIGHT HON. F. MAX MÜLLER.

This Series is published with the sanction and co-operation of the Secretary of State for India in Council.

REPORT presented to the ACADÉMIE DES INSCRIPTIONS, May 11, 1883, by M. ERNEST RENAN.

‘M. Renan présente trois nouveaux volumes de la grande collection des “Livres sacrés de l’Orient” (Sacred Books of the East), que dirige à Oxford, avec une si vaste érudition et une critique si sûre, le savant associé de l’Académie des Inscriptions, M. Max Müller. . . . La première série de ce beau recueil, composée de 24 volumes, est presque achevée. M. Max Müller se propose d’en publier une seconde, dont l’intérêt historique et religieux ne sera pas moindre. M. Max Müller a su se procurer la collaboration des savans les plus éminens d’Europe et d’Asie. L’Université d’Oxford, que cette grande publication honore au plus haut degré, doit tenir à continuer dans les plus larges proportions une œuvre aussi philosophiquement conçue que savamment exécutée.’

EXTRACT from the QUARTERLY REVIEW.

‘We rejoice to notice that a second series of these translations has been announced and has actually begun to appear. The stones, at least, out of which a stately edifice may hereafter arise, are here being brought together. Prof. Max Müller has deserved well of scientific history. Not a few minds owe to his enticing words their first attraction to this branch of study. But no work of his, not even the great edition of the Rig-Veda, can compare in importance or in usefulness with this English translation of the Sacred Books of the East, which has been devised by his foresight, successfully brought so far by his persuasive and organising power, and will, we trust, by the assistance of the distinguished scholars he has gathered round him, be carried in due time to a happy completion.’

Professor E. HARDY, Inaugural Lecture in the University of Freiburg, 1887.

‘Die allgemeine vergleichende Religionswissenschaft datirt von jenem grossartigen, in seiner Art einzig dastehenden Unternehmen, zu welchem auf Anregung Max Müllers im Jahre 1874 auf dem internationalen Orientalistencongress in London der Grundstein gelegt worden war, die Übersetzung der heiligen Bücher des Ostens’ (the Sacred Books of the East).

The Hon. ALBERT S. G. CANNING, ‘Words on Existing Religions.’

‘The recent publication of the “Sacred Books of the East” in English is surely a great event in the annals of theological literature.’

OXFORD

AT THE CLARENDON PRESS

LONDON: HENRY FROWDE

oxford university press warehouse, amen corner, e.c.

FIRST SERIES.

Vol. I. The Upanishads.

Translated by F. Max Müller. Part I. The Khândogya-upanishad, The Talavakâra-upanishad, The Aitareya-âranyaka, The Kaushîtaki-brâhmana-upanishad, and The Vâgasaneyisamhitâ-upanishad. Second Edition. 8vo, cloth, 10s. 6d.

The Upanishads contain the philosophy of the Veda. They have become the foundation of the later Vedânta doctrines, and indirectly of Buddhism. Schopenhauer, speaking of the Upanishads, says: ‘In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, it will be the solace of my death.’

[See also Vol. XV.]

Vol. II. The Sacred Laws of the Âryas,

As taught in the Schools of Âpastamba, Gautama, Vâsishtha, and Baudhâyana. Translated by Georg Bühler. Part I. Âpastamba and Gautama. Second Edition. 8vo, cloth, 10s. 6d.

The Sacred Laws of the Âryas contain the original treatises on which the Laws of Manu and other lawgivers were founded.

[See also Vol. XIV.]

Vol. III. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Part I. The Shû King, The Religious Portions of the Shih King, and The Hsiâo King. Second Edition. 8vo, cloth, 12s. 6d.

Confucius was a collector of ancient traditions, not the founder of a new religion. As he lived in the sixth and fifth centuries bc his works are of unique interest for the study of Ethology.

[See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.]

Vol. IV. The Zend-Avesta.

Translated by James Darmesteter. Part I. The Vendîdâd. Second Edition. 8vo, cloth, 14s.

The Zend-Avesta contains the relics of what was the religion ofCyrus, Darius, and Xerxes. It forms to the present day the sacred book of the Parsis, the so-called fire-worshippers.

[See also Vols. XXIII and XXXI.]

Vol. V. Pahlavi Texts.

Translated by E. W. West. Part I. The Bundahis, Bahman Yast, and Shâyast lâ-shâyast. 8vo, cloth, 12s. 6d.

The Pahlavi Texts comprise the theological literature of the revival of Zoroaster’s religion, beginning with the Sassanian dynasty. They are important for a study of Gnosticism.

[See also Vols. XVIII, XXIV, XXXVII, and XLVII.]

Vols. VI and IX. The Qur’ân.

Parts I and II. Translated by E. H. Palmer.Second Edition. 8vo, cloth, 21s.

This translation, carried out according to his own peculiar views of the origin of the Qur’ân, was the last great work of E. H. Palmer, before he was murdered in Egypt.

Vol. VII. The Institutes of Vishnu.

Translated by Julius Jolly. 8vo, cloth, 10s. 6d.

A collection of legal aphorisms, closely connected with one of the oldest Vedic schools, the Kathas, but considerably added to in later time. Of importance for a critical study of the Laws of Manu.

Vol. VIII. The Bhagavadgîtâ, with The Sanatsugâtîya, and The Anugîtâ.

Translated by Kâshinâth Trimbak Telang.Second Edition. 8vo, cloth, 10s. 6d.

The earliest philosophical and religious poem of India. It has been paraphrased in Arnold’s ‘Song Celestial.’

Vol. X. The Dhammapada,

Translated from Pâli by F. Max Müller; and The Sutta-Nipâta,

Translated from Pâli by V. Fausböll; being Canonical Books of the Buddhists. Second Edition. 8vo, cloth, 10s. 6d.

The Dhammapada contains the quintessence of Buddhist morality. The Sutta-Nipâta gives the authentic teaching of Buddha on some of the fundamental principles of religion.

Vol. XI. Buddhist Suttas.

Translated from Pâli by T. W. Rhys Davids. 1. The Mahâparinibbâna Suttanta; 2. The Dhamma-kakka-ppavattana Sutta. 3. The Tevigga Suttanta; 4. The Âkaṅkheyya Sutta; 5. The Ketokhila Sutta; 6. The Mahâ-sudassana Suttanta; 7. The Sabbâsava Sutta. 8vo, cloth, 10s. 6d.

A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists.

Vol. XII. The Satapatha-Brâhmana, according to the Text of the Mâdhyandina School.

Translated by Julius Eggeling. Part I. Books I and II. 8vo, cloth, 12s. 6d.

A minute account of the sacrificial ceremonies of the Vedic age. It contains the earliest account of the Deluge in India.

[See also Vols. XXVI, XLI, XLIII, and XLIV.]

Vol. XIII. Vinaya Texts.

Translated from the Pâli by T. W. Rhys Davids and Hermann Oldenberg. Part I. The Pâtimokkha. The Mahâvagga, I-IV. 8vo, cloth, 10s. 6d.

The Vinaya Texts give for the first time a translation of the moral code of the Buddhist religion as settled in the third century bc

[See also Vols. XVII and XX.]

Vol. XIV. The Sacred Laws of the Âryas,

As taught in the Schools of Âpastamba, Gautama, Vâsishtha, and Baudhâyana. Translated by Georg Bühler. Part II. Vâsishtha and Baudhâyana. 8vo, cloth, 10s. 6d.

Vol. XV. The Upanishads.

Translated by F. Max Müller. Part II. The Katha-upanishad, The Mundaka-upanishad, The Taittirîyaka-upanishad, The Brihadâranyaka-upanishad, The Svetâsvatara-upanishad, The Prasña-upanishad, and The Maitrâyana-brâhmana-upanishad. Second Edition. 8vo, cloth, 10s. 6d.

Vol. XVI. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Part II. The Yî King. 8vo, cloth, 10s. 6d.

[See also Vols. XXVII, XXVIII.]

Vol. XVII. Vinaya Texts.

Translated from the Pâli by T. W. Rhys Davids and Hermann Oldenberg. Part II. The Mahâvagga, V-X. The Kullavagga, I-III. 8vo, cloth, 10s. 6d.

Vol. XVIII. Pahlavi Texts.

Translated by E. W. West. Part II. The Dâdistân-î Dînîk and The Epistles of Mânûskîhar. 8vo, cloth, 12s. 6d.

Vol. XIX. The Fo-sho-hing-tsan-king.

A Life of Buddha by Asvaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, ad 420, and from Chinese into English by Samuel Beal. 8vo, cloth, 10s. 6d.

This life of Buddha was translated from Sanskrit into Chinese, ad 420. It contains many legends, some of which show a certain similarity to the Evangelium infantiae, &c.

Vol. XX. Vinaya Texts.

Translated from the Pâli by T. W. Rhys Davids and Hermann Oldenberg. Part III. The Kullavagga, IV-XII. 8vo, cloth, 10s. 6d.

Vol. XXI. The Saddharma-pundarîka; or, The Lotus of the True Law.

Translated by H. Kern. 8vo, cloth, 12s. 6d.

‘The Lotus of the True Law,’ a canonical book of the Northern Buddhists, translated from Sanskrit. There is a Chinese translation of this book which was finished as early as the year 286 ad

Vol. XXII.Gaina-Sûtras.

Translated from Prâkrit by Hermann Jacobi. Part I. The Âkârâṅga-Sûtra and The Kalpa-Sûtra. 8vo, cloth, 10s. 6d.

The religion of the Gainas was founded by a contemporary of Buddha. It still counts numerous adherents in India, while there are no Buddhists left in India proper.

[See Vol. XLV.]

Vol. XXIII. The Zend-Avesta.

Translated by James Darmesteter. Part II. The Sîrôzahs, Yasts, and Nyâyis. 8vo, cloth, 10s. 6d.

Vol. XXIV. Pahlavi Texts.

Translated by E. W. West. Part III. Dînâ-î Maînôg-Khirad,Sikand-gûmânîk Vigâr, and Sad Dar. 8vo, cloth, 10s. 6d.

SECOND SERIES.

Vol. XXV. Manu.

Translated by Georg Bühler. 8vo, cloth, 21s.

This translation is founded on that of Sir William Jones, which has been carefully revised and corrected with the help of seven native Commentaries. An Appendix contains all the quotations from Manu which are found in the Hindu Law-books, translated for the use of the Law Courts in India. Another Appendix gives a synopsis of parallel passages from the six Dharma-sûtras, the other Smritis, the Upanishads, the Mahâbhârata, &c.

Vol. XXVI. The Satapatha-Brâhmana.

Translated by Julius Eggeling. Part II. Books III and IV. 8vo, cloth, 12s. 6d.

Vol. XXVII and XXVIII. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Parts III and IV. The Lî Kî, or Collection of Treatises on the Rules of Propriety, or Ceremonial Usages. 8vo, cloth, 25s.

Vol. XXIX. The Grihya-Sûtras, Rules of Vedic Domestic Ceremonies.

Part I. Sâṅkhâyana, Âsvalâyana, Pâraskara, Khâdira. Translated by Hermann Oldenberg. 8vo, cloth, 12s. 6d.

Vol. XXX. The Grihya-Sûtras, Rules of Vedic Domestic Ceremonies.

Part II. Gobhila, Hiranyakesin, Âpastamba. Translated by Hermann Oldenberg. Âpastamba, Yagña-paribhâshâ-sûtras. Translated by F. Max Müller. 8vo, cloth, 12s. 6d.

These rules of Domestic Ceremonies describe the home life of the ancient Âryas with a completeness and accuracy unmatched in any other literature. Some of these rules have been incorporated in the ancient Law-books.

Vol. XXXI. The Zend-Avesta.

Part III. The Yasna, Visparad, Âfrînagân, Gâhs, and Miscellaneous Fragments. Translated by L. H. Mills. 8vo, cloth, 12s. 6d.

Vol. XXXII. Vedic Hymns.

Translated by F. Max Müller. Part I. 8vo, cloth, 18s. 6d.

[See also Vol. XLVI.]

Vol. XXXIII. The Minor Law-books.

Translated by Julius Jolly. Part I. Nârada, Brihaspati. 8vo, cloth, 10s. 6d.

Vol. XXXIV. The Vedânta-Sûtras, with the Commentary by Saṅkarâkârya. Part I.

Translated by G. Thibaut. 8vo, cloth, 12s. 6d.

[See also Vols. XXXVIII and XLVIII.]

Vols. XXXV and XXXVI. The Questions of King Milinda.

Translated from the Pâli by T. W. Rhys Davids. Part I. 8vo, cloth, 10s. 6d. Part II. 8vo, cloth, 12s. 6d.

Vol. XXXVII. Pahlavi Texts.

Translated by E. W. West. Part IV. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dînkard. 15s.

Vol. XXXVIII. The Vedânta-Sûtras. Part II. 8vo, cloth, with full Index to both Parts, 12s. 6d.

Vols. XXXIX and XL. The Sacred Books of China. The Texts of Tâoism. Translated by James Legge. 8vo, cloth, 21s.

Vol. XLI. The Satapatha - Brâhmana. Part III.

Translated by Julius Eggeling. 8vo, cloth, 12s. 6d.

Vol. XLII. Hymns of the Atharva-veda.

Translated by M. Bloomfield. 8vo, cloth, 21s.

Vol. XLIII. The Satapatha-Brâhmana.

Translated by Julius Eggeling. Part IV. Books VIII, IX, and X. 12s. 6d.

Vol. XLIV. The Satapatha-Brâhmana.

Translated by Julius Eggeling. Part V. Books XI, XII, XIII, and XIV. 18s. 6d.

Vol. XLV. The Gaina-Sûtras.

Translated from Prakrit, by Hermann Jacobi. Part II. The Uttarâdhyayana Sûtra, The Sûtrakritâṅga Sûtra. 8vo, cloth, 12s. 6d.

Vol. XLVI. Vedic Hymns. Part II. 8vo, cloth, 14s.

Vol. XLVII. Pahlavi Texts.

Translated by E. W. West. Part V. Marvels of Zoroastrianism. 8s. 6d.

Vol. XLVIII. The Vedânta-Sûtras, Part III, with Râmânuga’s Srîbhâshya.

Translated by G. Thibaut. 8vo, cloth, 25s.

Vol. XLIX. Buddhist Mahâyâna Texts. Buddhakarita, translated by E. B. Cowell. Sukhâvatî-vyûha, Vagrakkhedikâ, &c., translated by F. Max Müller. Amitâyur-Dhyâna-Sûtra, translated by J. Takakusu. 8vo, cloth, 12s. 6d.

Vol. L. Index to First and Second Series. In preparation.

ANECDOTA OXONIENSIA. ARYAN SERIES.

Buddhist Texts from Japan. I. Vagrakkhedikâ; The Diamond-Cutter.

Edited by F. Max Müller, M.A. Small 4to, 3s. 6d.

One of the most famous metaphysical treatises of the Mahâyâna Buddhists.

Buddhist Texts from Japan. II. Sukhâvatî-Vyûha: Description of Sukhâvatî, the Land of Bliss.

Edited by F. Max Müller, M.A., and Bunyiu Nanjio. With two Appendices: (1) Text and Translation of Saṅghavarman’s Chinese Version of the Poetical Portions of the Sukhâvatî-Vyûha; (2) Sanskrit Text of the Smaller Sukhâvatî-Vyûha. Small 4to, 7s. 6d.

The editio princeps of the Sacred Book of one of the largest and most influential sects of Buddhism, numbering more than ten millions of followers in Japan alone.

Buddhist Texts from Japan. III. The Ancient Palm-Leaves containing the Pragñâ-Pâramitâ-Hridaya-Sûtra and the Ushnîsha-Vigaya-Dhâranî.

Edited by F. Max Müller, M.A., and Bunyiu Nanjio, M.A. With an Appendix by G. Bühler, C.I.E. With many Plates. Small 4to, 10s.

Contains facsimiles of the oldest Sanskrit MS. at present known.

Dharma-Samgraha, an Ancient Collection of Buddhist Technical Terms.

Prepared for publication by Kenjiu Kasawara, a Buddhist Priest from Japan, and, after his death, edited by F. Max Müller and H. Wenzel. Small 4to, 7s. 6d.

Kâtyâyana’s Sarvânukramanî of the Rigveda.

With Extracts from Shadgurusishya’s Commentary entitled Vedârthadîpikâ. Edited by A. A. Macdonell, M.A., Ph.D. 16s.

The Buddha-Karita of Asvaghosha.

Edited, from three MSS., by E. B. Cowell, M.A. 12s. 6d.

The Mantrapāṭha, or the Prayer Book of the Āpastambins.

Edited, together with the Commentary of Haradatta, and translated by M. Winternitz, Ph.D. First Part. Introduction, Sanskrit Text, Varietas Lectionis, and Appendices Small quarto, 10s. 6d.

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[1 ]See the introductory notice, vol. xxvii, pp. 59, 60.

[1 ]A son, on his father’s death, is exempted from official duties for a time; but this exemption is suspended on occasions of pressing exigency.