Muryōjiu[1] Sutra, the Shamon Ye-ji was made lecturer and 1000 Shamon were constituted the audience.
20th day. The explanations (of the Sutras) was discontinued. From this day forward rain began to fall continually, lasting for nine days. It demolished buildings, and destroyed the young rice-plants in the fields. Many men, horses and oxen were drowned.
(XXV. 53.) In this month the registers of population were prepared. Fifty houses were made a township, and for each township there was appointed an elder. The senior member of the family[2] was always made the head of the household. The houses were all associated in groups of five for mutual protection, with one elder to supervise them one with another.
Silla and Pèkché sent Envoys to bring tribute and offer presents.
Autumn, 9th month. The building of the Palace was completed. It is impossible adequately to describe the appearance of the Palace Halls.
Winter, 12th month, last day. The priests and nuns of the Empire were invited to the interior of the Palace and entertained with meagre fare. Plentiful alms were given, and lights kindled.
A.D. 653. 4th year, Summer, 5th month, 12th day. There were sent to Great Thang, as Chief Ambassador, Kishi no Nagani, of Upper Shōsen rank, as Associate Ambassador, Kishi no Koma [also called Ito] of Upper Shō-otsu rank, as Student Priests, Dōgen, Dōtsū, Dōkwō, Yese, Gakushū, Benshō, Yeshō, Sōnin, (XXV. 54.) Chisō, Dōshō, Jōye[3] [Jōye was the eldest son of the Oho-omi of the Middle[4]], Adachi [Adachi was the son of Nakatomi no
- ↑ i.e. immortal life, called in Sanskrit the Sukhâvatî Vyûha Sutra.
- ↑ i.e. the eldest son or heir, to the exclusion of uncles, say the commentators. This would be primogeniture. This principle had not yet become established for the succession to the throne.
- ↑ There is a biography of Jōye extant. He remained for many years studying in China. On his return to Japan he had the body of his father removed from the old-fashioned dolmen-tomb in which he had been interred, and buried under a miniature pagoda of stone. This marks the decline of the old style of interment. The original tomb is still in existence. It is shown in the annexed illustration, which is reproduced with the kind permission of the editor of the "Asiatic Quarterly Review," where it appeared, July, 1892.
- ↑ Naidaijin.
