Ancient Khotan : vol.1 / 96 ページ（白黒高解像度画像）

0096	Ancient Khotan : vol.1
古代コータン : vol.1

0096

Ancient Khotan : vol.1

古代コータン : vol.1

Chinese
hostages at
Kapiśa.

MM. Specht and Marquart have rightly pointed out how well this notice of the Annals
agrees with the story which Hsüan-tsang, in his description of Chia-pi-shih (Kapiśa), records of
Kaniṣka, the founder of the Yüeh-chih dominion in Gandhāra, having extended his power to
the east of the Ts'ung-ling mountains, and received hostages at his court from the western
dependencies of China ²⁰. It appears, in fact, probable that, as ingeniously suggested by
Dr. Marquart, the monastery at Chia-pi-shih, which an old local tradition reproduced by Hsüan-
tsang asserts to have served as the summer residence of these hostages from the confines of
China, received its name Sha-lo-chia ²¹ 沙落迦 from that princely hostage of Kāshgar. For
the form *Shālaka or *Shāraka, which the Chinese transcription may be assumed to represent,
would explain itself easily as a derivative from Sha-lê, the alternative old name of Kāshgar
already noticed, which is likely to have sounded *Shalek according to the earlier pronunciation
of the Chinese characters ²².

Introduc-
tion of
Buddhism.

According to a statement of Klaproth, gathered apparently from Chinese sources, the inter-
ference of the Yüeh-chih in the affairs of Kāshgar, towards 120 A.D., resulted in the introduction
of Buddhism into that territory ²³. The Chinese authority for this statement has not yet been
traced; but Buddhism undoubtedly flourished in the Yüeh-chih dominions on both sides of the
Hindukush, and the prolonged sojourn in them which the Kāshgar prince, subsequently elevated
to the throne, had made as a hostage may well, after his elevation to the throne, have facilitated
the spread of Buddhist propaganda in that part of the Tārim Basin. This assumption would
agree with the tradition recorded by Hsüan-tsang, which makes the princely hostages from the
states east of the Ts'ung-ling, including Sha-lê or Kāshgar, reside in a Buddhist convent, and
connects their stay with the reign of Kaniṣka, the renowned patron of Buddhism.

Hinayāna
system at
Kāshgar.

To whatever period the first establishment of the Buddhist Church in Kāshgar may prove
to belong, it is far more probable that it was brought from the side of Baktria than from that
of Khotan. In the latter territory, which would have been the only possible alternative channel,
we know for certain that the prevailing if not the sole form of doctrine and worship was the
Mahāyāna or 'Great Vehicle' ²⁴. In Kāshgar, on the other hand, we find the predominance
of the Hinayāna School or the 'Little Vehicle' equally strongly marked since the time of
Fa-hsien ²⁵. Now it deserves to be noticed that, wherever the evidence of Hsüan-tsang's

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