The Journal of the Royal Asiatic Society of Great Britain and Ireland; New Series [5, 1 ed.]

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THE

JOURISTAL

ROYAL ASIATIC SOCIETY GEEAT BEITAI^^ AND lEELAND.

SEi2,iES.

VOLUME THE FIFTH.

LONDON: TRUBHEE AND

CO., 8

&

60,

MDCCCLXXI.

PATERNOSTER ROW.

STEPHEN AVSTIN AND

SONS,

PRINTERS, HERTFORD.

CONTENTS OF VOL. [new

V.

series.]

OEIGINAL COMMUNICATIONS. PAGE

Aet.

I.

—Two

Jatakas.

The

By Y.

English Translation.

Art. II.

— On an

—The

Fatjsboll

By

Brhat-Bahhita

or,

;

Complete

from Sanskrit into English by Dr. H.

—The

1

A. Wylie

Natural Astrology of Varaha-mihira.

Art. IV.

an

Ancient Buddhist Inscription at Keu-yung

kwan, in North China. Art. III.

Text, with

Pali

original

Pongol

in

Festival

14

System

of

Translated

Keex

Southern India.

45

By

Charles E. Gotee Art. V.

91

—The Poetry of Mohamed Rabadan, of Arragon.

By

the Right Hon. Lord Stanley of Aldeelet

Art. VI.

—Essay on the By Charles

Art. VII.

119

Creed and Customs of the Jangams. P.

Brown

141

— On Malabar, Coromandel, Quilon,

etc.

By

C. P.

Beowx Art. VIII.

147

—On the Treatment of the Nexus Languages of India.

Art. IX.

— Some

By John

in the

Ned- Aryan

Beaiies, B.C.S....

Remarks on the Great Tope

at Sanchi.

By

the Rev. S. Beal

Art. X.

—Ancient

Inscriptions

by Professor

J.

149

164

from Mathura.

Dowson

Translated

182

CONTENTS.

IV

PACE

Art. XI.

— Specimen By

Art. XII.

of

Translation of the Adi Granth.

a

Dr. Ernest

Trump?

197

—Notes on Dhammapada, with Special Reference late of the

Art. XIII.

By

Question of Nirvana.

the

—The

to

R. C. Childers,

219

Ceylon Civil Service

Brhat-Sanhita

or,

;

Complete System of

Natural Astrology of Varaha-mihira.

Translated

from Sanskrit into English by Dr. H. Kern Art. XIV.

— On the Origin

231

By

of the Buddhist Arthakathas.

the Mudliar L. Comrilla. Vijasinha, Government Interpreter to the Ratnapura Court, Ceylon.

an Introduction by R. C. Childers,

"With

late of the

289

Ceylon Civil Service

Art.

XV.

—The By

Art. XYI.

Mohamed Rahadan,

Poetry of

of Arragon.

the Right Hon. Lord Stanley of Alderley...

—Proverbia Communia Syriaca.

By Captain R. F.

Burton Art. XVII.

—Notes

338 on an Ancient Indian Vase, with an

Account of the Engraving thereupon.

Horne, F.R. A.S., Art. XVIII.

—The Bhar

M.R.A.S.,

XIX. — Of

late of the

late

Jihad in

By Charles

Bengal Civil Service.

Communicated by

C.

Horne, 376

B.C.S

Mohammedan Law, and its applicaBy N. B. E. Baillee

tion to British India.

Art.

XX. — Comments With an of

on

Recent

Pehlvi

401

Decipherments.

Incidental Sketch of the Derivation

Aryan Alphabets.

Early History Illustrated

367

By the Rev. M. A. Sherring,

Tribe.

LL.D., Benares.

Art.

303

by

and

Coins.

And

Contributions to the

Geography of Tabaristan.

By

E. Thomas, F.R.S.

...

408

JOURIS'AL OF

THE ROYAL ASIATIC

Art.

The original Pali Text, with an By Y. Fausboll.

Jdtakas.

Ttoo

I.

SOCIETY.

English Translation.

[Read February

17, 1870.]

The two Jatakas I here lay before the public

contain, as

will be seen, two fables which, in the tale that forms the framework of the second book of the Pancatantra, were combined into one. Only the main features, however, are the same, the details differing greatly and the same is the case in all the other tales which the Jatakas have in common with But, as the MSS. of the Pancatantra and the Hitopadefa. these two works disagree so much that there are almost as ;

many

texts as there are

MSS.

(“ ut poene quot codices, tot

textus esse dicere possis,” Kosegarten, p. vi),

new

editions of

both of them, based on the oldest MSS. that can be found in

would be of great value and if once the oldest MS. in existence had been discovered, I should particularly recommend its publication without any alloy from other MSS., that we might be sure we have one clear, self-consistent text. I think that if this had been done, the similarity between the Singhalese (Pali) and the continental (Sanscrit) fables would India,

;

appear greater

the Pancatantra being originally, as Prof. Benfey has clearly shown, a Buddhistic work. If we look at

the

first

;

of the two following fables,

truth to be expounded VOL. V.

— [new series.]

is

it

will be seen that the

the old one, couched by Sallust 1

TWO JATAKAS.

2

(Jugurtha 10), in the words, Concordia parvas res crescunt, maxumae dilabuntur, or in modern form union is

discordia

:

strength, disunion weakness. truth, however,

Hitopade 9 a

two

;

Only the

first

half of this

comes clear out in the Pancatantra and the

the other half seems, by the combination of our

distinct fables into one, to

have been gradually obscured,

so as to disappear entirely in the Hitopadega in the cardinal verse.

In order

to

make

this clearer, I here give the different

forms of this verse from our Jataka, the Mahdbharata, the

Pancatantra and the Hitopadega in juxtaposition

MahAbh. 5, 2461. Pagam ekam ubhav-etau sahitau harato mama,

JAt. 33.

liammodamand gacchanti jalam adaya pakkhino, yada

yatra vai vivadishyete

te vivadissanti

tada ehinti

me

vasam.

Pancatantra, Kosegart.

:

tatra

eshyatah.

Hitopadeca, Johnson,

106.

p.

me vagam

Jalam adaya gacchanti

p. 10.

sahasa paxino ’py-ami,

Samhatds tu haranty-ete mama jalam vihahgamah,

yavac ca vivadishjante

yada tu nipatishyanti

patishyanti, na samgayah.

Tag am eshyanti

By

this

it

is

how the As Kosegarten

easily seen

degrees been mutilated.

me

tada.

original idea has

by

has unhappily chosen

the reading sahasa for samhatdh, and consequently the former part of the main idea

is lost, so,

on the other hand, in the

Hitopadeca, the latter part has disappeared, nipatishyanti

having been put in the text instead of vivadishyante, mistakes that arose from the authors’ combining the two fables into one, without regard for the latter part of the former fable, according to which the quails fowler’s hands.

by quarrelling

In conclusion, I

may remark

fall

into the

that a third

more formal expression {vagam eshyanti me tada) has been dropped in the Pancatantra, but kept in the three others. For constituting the text of Jataka 33 I have only had one MS the Singhalese one at Copenhagen I have, there;

,

JMaka Singhalese MSS.

commonly used For the Kuruhgajataka, I have had one more, namely, the Burmese MS. at the India Ofi&ce Library, fore, in this

in

followed the orthography

TWO JATAKAS.

3

and I which has been mentioned in my “Five Jatakas followed latter Jataka, the in the common therefore, have orthography as regards the use of the nasals. 33.

Sammodamanajatakam.

Sammodamdnd ti. Idam Satthd Kapilavatthum upanissaya nigrodharame viharanto cumbatakalaham arabbha kathesi. So Kunalajatake avibhavissati. Tada pana Sattha natake ^mantetva “maharajano natakanam amnamamnam viggaho nama na yutto, tiracchanagatapi pubbe samaggakale paccamitte abhibhavitvd yada vivadam apanna tada mahavinasam patta” ti vatva natirajakulehi ayacito atitam ahari Atite Bdrdnamjam Brahmadatte rajjam karente Bodhisatto vattakayoniyam nibbattitva anekavattakasahassaparivaro aramfie vasati. Tada eko vattakaluddako tesam vasanatthanam gantvd vattakavassitam katva tesam sannipatitabhavam natva tesam upari jalam khipitva pariyantesu maddanto sabbe ekato katva pacchim puretva gharam gantva te vikkinitva tena mulena jivikam kappeti. Ath’ ekadivasam Bodhisatto te “ ay am sakuniko amhakam natake vinasam pavattake aha peti, aham ekam upayam janami yen’ esa amhe ganhitum na :

sakkhissati,

ito

daui patthaya etena

tumhakam

upari jale

khittamatte ekeko ekekasmim jalakkhike sisam thapetva ja-

lam ukkhipitva icchitatthanam haritva ekasmim kantaka-

gumbe pakkhipatha, evam palayissama”

ti.

Te sabbe

sante hettha tena sadhii

ti

tena thanena

patisunimsu, dutiyadi-

vase upari jale khitte Bodhisatteua vuttanayen, eva jalam

ukkhipitva ekasmim kantakagumbe khipitva sayam hettha-

bhagena

tato

Sakunikassa gumbato jalam mo-

palayimsu.

centass’ eva vikalo jato.

So tucchahattho agamasi.

Puna-

divasato patthaya pi vattaka tath’ eva [vuttanayen’ eva jalam

ukkhipitva ekasmiin kantakagumbe khipitva sayam hettha-

bhagena

Sakunikassa gumbato jalam So tucchahattho va agamasi. Punadivasato patthaya pi vattaka tath’ eva] karonti. So pi yava suriyass’ atthagamana jalam eva mocento kinci alabhitva tato tato palayimsu.

mocentass’ eva vikalo jato.

tucchahattho va geham gacchati. Ath’ assa bhariya kujjhitva “ tvam divase divase tucchahattho agacchasi, amnam pi te

TWO

4

JATAKAS.

bahi positabbattbanam attbi mamne” ti aba. Sakuniko “ bbadde, mama amnam positabbattbanam n’ attbi, api ca

kbo pana te vattaka samagga butva caranti maya kbittamattam jalam adaya kantakagumbe kbipitva gaccbanti, na kbo pana te sabbakalam eva sammodamana vibarissanti, tvam ma cintayi, yada te vivadam apajjissanti tada te sabbe vadaya tava mukbam basayamano agaccbissamiti ” vatv4 bbariyaya imam gatbam aba :

“

Sammodamana

gaccbanti

jalam adaya pakkbino, yada te vivadissanti tada ebinti me vasan” 1i. Tattba yada

te vivadissantiti

yasmim kale

te vatteka

nana-

laddbika nanagaha butva vivadissanti kalabam karissantiti

tasmim kale sabbe pi te mama vasam agaccbissanti, atbabam te gabetva tava mukbam basayanto agaccbissamiti bbariyam samassasesi. Katipabass’ eva pana accayena eko vattako gocarabhumim otaranto asalItaro “ ko mam sise lakkbetva amnassa sisam akkami. akkamiti” kujjbi, “ abam asallakkbetva akkamim ma kujTe punappima katbenta jbiti” vntte pi ca kujjbi yeva. attbo, tada ehinti

me

vasan

ti

“tvam eva mamne jalam ukkbipasiti” amnamamnam vivadam karimsu. Tesu vivadantesu Bodbisatto cintesi “ vivadake sottbibhavo nama n’attbi, idan’ eva te jdlam na ukkbi;

mabantam vinasain papunissanti, sakuniko okasam labbissati, maya imasmim tbane na sakka vasitun”

pissanti,

tato

So attano parisam adaya amnattba gato. Sakuniko pi kbo katipabaccayena agantva vattakavassitara vassitva tesam ti.

sannipatitanam upari jalam pakkhipi. “

tuybam

Atb’ eko vattako

kira jalam ukkbipantass’ eva matthake lomani pati-

tani, idani

ukkbipa”

ti

aba.

Aparo “tuybam kira jalam

ukkbipantass’ eva dvisu pakkbesu pattani patitani, idani

ukkbipa” ti aba. Iti tesam tvam ukkbipa ti vadantanarn neva sakuniko jalam ukkhipitva sabbe va te ekato katva paccbim puretva bbariyam basayamano gebam agamasi. Sattbd “ evam mabaraja natakanam kalabo nama na yutto, kalaho vinasamulam eva botiti” imain dbammadesanam abaTada ritva anusandbim gbatetva jatakam samodbanesi :

TWO

JATAKAS.

5

apanditavattako Devadatto ahosi panditavattako pana

eva

ti.

aham

Sammodamdnajdtakam.

“ Agreeing.”

This tke Master related, while living in the

grove of banyan- trees, near Kapilavatthu, in reference to a This (dispute) will appear in the

dispute about wreaths.

At

Kunala-Jataka.

ing

that time, namely, the Master admonish-

(his) relations (said)

tives

mutually

is,

which had conquered

when said,

:

Emperors

dispute between rela-

!

surely not becoming (their)

;

even (some) animals

enemies at the time of concord,

quarrelling, suffered great destruction, (and) so having

(when) called upon by

royal relatives, he told a

(his)

story

In (times)

past,

when Brahmadatta reigned

in Baranasi,

wood with Then a quail-

Bodhisatta, having been born a quail, lived in the

an attendance of many thousands of

quails.

hunter, after going to their dwelling-place,

having

(and)

counterfeited the cry of quails, and seen that they had assembled,

threw

(his)

net over them, (and) after drawing

gether at the sides (and) uniting his basket,

went

all in

to (his) house, sold

livelihood with that money.

it

one (heap), he

to-

filled

them, and (thus) had his

But one day Bodhisatta

those quails, “ This fowler destroys our kin

know

said to

means Henceforth as soon as the net is thrown over us by him, you, having each of you put (his) head into one mesh of the net (and) lifted the net (and) carried (it) to whatever place you choose, ;

I

by (employing) which he will not be able to catch

cast (it) on a thorn-bush.

(to

do

so).

us.

This being (done) we shall escape

(Saying) Very good they all The next day when the net had been

each from under his place.”

promised

a

!

thrown over (them), then having lifted the net in the way mentioned by Bodhisatta (and) having cast it on a thorn bush, they themselves fled away from underneath. While the fowler was extricating the net from the bush, it had become dark. He went away empty-handed. From the following day the quails act in the same way. And he until sunset (being busy) extricating the net, without having got anything, goes to (his) house empty-handed. Then his wife.

TWO

6

being angry,

my

You come empty-handed

every day

I

;

there must be (another) for thy fowler (said), “ Dear there is no other

(this place)

The

sustenance.” place for

“

said,

think that outside

JA'TAKAS.

!

sustenance

;

those quails indeed live in harmony,

(and) taking (away with them) the net (as soon as

thrown by me, they

it

is)

on a thorn-bush and go (away). But surely they will not always live in harmony. Thou must not grieve. When they fall into disunion, then, having ’’ taken them all, I shall come and make your face smile (and) thus saying he repeated this stanza to (his) wife “ (While) agreeing the birds go (away) cast (it)

;

carrying off the net,

but when they quarrel they will then

fall into

my

power.”

When a short time had passed, one quail, descending on the pasture-ground, unawares trod on the head of another. The other was angry (and said),

although the

“Who

“Be

my head?”

trod on

not angry, I trod (on

and

unThey, again and again talking (together), quarrelled with each other, saying, “ (It is) thou, While they were quarrelI suppose, (that) liftest the net.” ling, Bodhisatta thought, “ For those who quarrel there is no first said,

it)

awares,” yet he was angry.

safety,

now they

will not lift the net, then they will incur

great destruction, the fowler will have a (good) chance.

cannot stay in this place (any longer).”

So he took his

I

reti-

nue and went elsewhere. But the fowler, after a little while, came and counterfeited the cry of the quails, and when they had assembled he threw the net over (them). Then one quail said, off,

“ While lifting the net, the feathers on thy head

now

lift (it

again).”

Another

said, “

While

fell

lifting the

net, thy wings on both sides dropped, now lift (it again).” Thus while they were saying, “ Lift (the net again),” the fowler threw (his) net, and after uniting all in one (heap), and filling (his) bag, he went home and made (his) wife smile. The Master (said), “ Thus, 0 Emperor the dispute of !

relatives

is

not becoming, dispute

is

the root of destruction

(and) so (saying and) having given this moral instruction, he

Wound up

the Jataka by saying

:

“At

that time the unwise

TWO

JATAKAS.

7

was Devadatta, but tbe wise quail mana- Birth.

quail

NOTES ON JATAKA

I.”

—The Sammoda-

33.

Nigrodha, Abhidhan. by Subhuti, vv. 551, 1042;

In

nyagrodha, ficus religiosa.

Botany,” 2 Edit.

we

p. 177,

Lindley’s

J.

is

Neuwied, says that the

Sanscrit

“The

cele-

Prince Maximilian,

Eicus religiosa.

colossal wild fig-trees are one of

the most grateful presents of nature to hot countries

the shade of

;

when he

such a magnificent tree refreshes the traveller

under

in

Natural System of

read the following passage:

brated banyan-tree of India of "Wied

“A

reposes

incredibly wide-spreading branches, with their dark green

its

The

shining foliage.

fig-trees of

aU hot countries have generally

very thick trunks, with extremely strong boughs, and a prodigious

That cumbata means a wreath may be seen from J. 471, where we find the following passage: “sa tesam gatakale nanapupphani gahetva pupphacumbatakam katva,” etc. The word is crown.”

still

preserved in the Mahrathi, where cumbala or eumlhala means

a circlet or ring of cloth, to be put on the head under a load to be carried

see Molesworth.

;

mal, Abhidhan. v. 648.

Tiracchdna (from tira^ca Paccdmitta, see

Vattaka, S. vartaka, a sort of quail, Wilson.

Abhidhan.

W. am at

Madd,

130.

v.

S.

mard (mrd)

ana), an ani-

-f

“Pive Jatakas,”

;

Vassita,

see Bohtl.

S.

23.

p.

va 9 ita,

and Roth’s

Pacchi means, according to Abhidhan. v. 524. a basket.

S.

I

In elucidation mahajano pacchi-

a loss to find a corresponding Sanscrit word.

thereof, I quote the following passages, Jataka 78

pasibbakadini gahetva gehadvare sannipati.

:

368

atite Baranasiyam Brahmatte rajjam karente Bodhisatto parapatayoniyam nibbat-

titva Baranasi-setthino

J.

mahanase nilapacchiyam

kappasakhettato pacchipuram kappasam adaya.

:

vasati. J. 5

:

J.

381

:

handa dani

tvam eva salaka dehiti salakapacchim adamsu. Vikkinitvd, one would expect vikkinitva, but it is almost always written with a short

i,

so I dare not alter

MS.

the

J'lvikam,

(klrp), Clough, Pali Verbs, p. 4. S. 9 ak; see S.

21.

gulma

for

above phrase: it

Abhidhan. vv. 471, 851.

Kappeti, from kapp, S. kalp

Sakkhissati, the future tense of sak,

“Five Jat.” p. 27. Gumba, Abhidhan. vv. 550, 861, gumla compare Pali amba = S. amra, “Five Jat.” p. ;

IJpari jdle khitte, so I

perhaps

Miila,

it.

reads jivitam.

have corrected in accordance with the

upari jale khittamatte;

would

also

sato patthdya, etc., there

I suppose, as Prof.

the

MS.

has jalamkhitte,

do to alter this only to jalakhitte.

Punadiva-

must here be some corruption of the text. Westerg has suggested to me, that the words I

TWO

8

JATAKAS.

have put between brackets have been repeated by a mistake of the

Sammodamdnd, rejoicing together, agreeing, living in harmony; compare Burnouf’s Lotus, p. 316, where sammodamdno is explained by avivadamdno, not disputing, not quarrelling. In elucidation of these two verbs, I quote the following verses from J. 467 Icc-eva phandano isam iso ca pana phandanam transcribers.

:

amnamamham vivadena amnamamham aghatayum. Evam eva manussesu vivado yattha jayati

mayuranaecam naccanti yatha ne isaphandana.

Tam

vo vadami bhaddam

vo,

yavant’ ettha samagata

sammodatha ma vivadittha

ma

hotha isaphandana.

Sahhevdddya, I suppose, must be dissolved into sabbe eva adaya, and

commentary has te gahetvd. Katipdha, see “ Five Jat.” p.

therefore written sabbe vaddya, as the Ehinti, see

Dhammapadam,

p.

369.

Vtvddake, I think the transcriber must here have made a misand that we are to read: vivada^esM. Sotthi, see Dhpd. p. 363. Bhariyam hdsayamdno, the MS. has hasamano. Mahdrdja I sup26.

take,

pose to be a mistake of the transcriber, instead of vaahirdjdno, as at

the beginning of the Jataka.

Anusandhim ghatetva occurs

often at

the end of a story in the same connexion as here, but as yet I have

make out the meaning of this phrase. I suppose, means something like making application, bringing the Samodhdto bear upon the then existing circumstances.

not been able to

however,

it

story told nesi, see

“ Five Jat.”

p. 30.

201.

Kurungamigajatakam.

Ihgha vaddhamayam pdsan ti. Idam Satthd Veluvane viharanto Devadattam arabbha kathesi. Tada hi Sattha “ Devadatto vadbaya parisakkatiti” sutvd “ na bbikkhave idan’ eva Devadatto kati

yeva”

maybam vadbaya ti

parisakkati, pubbe pi parisak-

vatva atitarn dbari:

TWO

JATAKAS.

9

Atite Bdrdnasiyam Brahmadatte raj jam karente Bodhisatto kurungamigo hutva aranfie ekassa sarassa avidure ekasmim gumbe vasam kappesi. Tass’ eva sarassa avidure ekasmim rukkhagge satapatto nisidi. Sarasmim pana kaccbapo vasam kappesi. Evam te tayo pi sahaya afinamannam piyasamvasam vasimsu. Ath’ eko migaluddako aranne vicaranto paniyatitthe Bodhisattassa

padavalanjam disva lobanigalasadisam

vaddhamayam pasam oddetva agamasi. Bodhisatto paniyam patum agato pathamayame yeva pase bajjhitva baddbaravam Tassa tena saddena rukkhaggato satapatto udakato ca kaccbapo agantva “ kin nu kho katabban ” ti mantayimsu. Atha satapatto kacchapam amantetva “ samma tava dantd ravi.

tvam imam pasam chinda, abam gantva yatha so nagaccbati tatba karissami, evam amhebi dvibi pi kataparakkamena sabayo no jivitam labbissatiti ” imam attbam pakasento patbamam gatbam dha 1. “ Iiigba vaddhamayam pasam atthi,

chinda dantebi kaccbapa.

Abam

tatba karissami

yatba n’

ehiti

luddako

”

ti.

Kaccbapo cammavarattam kbaditum drabbi.

Satapatto lud-

Luddo paccusakale yeva sattim gabetva nikkbami. Sakuno tassa nikkbamanabbavam natva vassitva pakkbe pappotbetva tarn puredvarena nikkbamantam mukbe pabari. Luddo “ kalakannisakunen’ ambi pabato” ti nivattitva thokam sayitva puna sattim gabetva uttbasi. Sakuno “ ayam patbamam puredvarena nikkbanto, idani dassa

vasanagamam

gato.

paccbimadvarena nikkbamissatiti” natva gantva paccbimagehe nisidi. Luddo pi “puredvarena me nikkbamantena kalakannisakuno dittbo, idani paccbimadvarena nikkhamissa-

miti” paccbimadvarena nikkbami.

Sakuno puna vassitva

gantva mukbe pabari. Luddo puna pi kalakannisakunena pabato “na me esa nikkbamitum detiti” nivattitva yava

arunuggamana sayitvd arunaveldya sattim gabetva nikkbami. Sakuno vegena gantva “luddo agaccbatiti” Bodhisattassa katbesi. Tasmim kbane kaccbapena ekam eva vaddham tbapetva sesavaratta kbadita bonti. Danta pan’ assa patanakarappatta jata,

mukbam

lobitamakkbitam.

Bodhisatto ludda-

TWO JATAKAS.

10

puttam sattim galietva asanivegena dgacchantam disva tarn pavisi. Sakuno rukhagge nisldiKacchapo pana dubbalatta tattb’ eva nipajji. Luddo kaccbapam pasibbake pakkhipitva ekasmim khanuke laggesi. Bodbisatto nivattitva olokento kaccbapassa gabitabhavam natva “ sabayassa jivitadanam dassdmiti” dubbalo viya butva luddassa attanam dassesi. So “dubbalo esa bbavissati, maressdmi nan” ti sattim adaya anubandbi. Bodbisatto natidure naccasanne gaccbanto tarn ddaya arannam pavisi, duram gatabbavam natva padam vancetva annena maggena vatavegena gantva singena passibbakam ukkbipitva bbumiyam patetva pbaletvd kaccbapam nibari. Satapatto pi rukkba otari. Bodbisatto dvinnam pi ovddam dadamano “abam tumbe nissaya jivitam labbim, tumbebi pi sabdyassa kattabbam maybam katam, idani luddo agantva tumbe gaiibeyya, tasma samma satapatta tvam attano puttake gabetva annattba yabi, tvam bi samma kaccbapa udakam pavisa ” ti aba. Te tatbd akamsu. Sattba abbisambuddbo butva dutiydm gatbam dba 2. Kaccbapo pavisi varim, kurungo pavisi vanam,

baddham chinditva vanam

:

satapatto

dumaggamba

dure putte apdnayiti.

Luddo tarn Tattba apanayith. apanayi, gabetva agamasi. apassitva cbinnapasibbakam agantva kanci gabetva tbdnam domanassappatto attano gebam agamasi. yd.vajivam vissasam accbinditva

imam desanam

Te

pi tayo sab ay a

yatbakammam

gata.

jatakam samodbanesi “ Tada luddo Devadatto abosi, satapatto Sariputto, kaccbapo Moggallano, kurungamigo pana abam evd ” ti. KurungamiSattba

abaritva

gajdtakam.

“ Tberefore tbe leathern trap.”

This tbe Master related,

For at having heard that Devadatta endeavoured to kill (him, said,) bbikkhus, not only now Devadatta endeavours to kill me, (but) also formerly be endeavoured (to do so, and) so having said be told a story

while livdng at Yeluvana, in reference to Devadatta. that time tbe Master,

In (times)

past,

while Brabmadatta reigned in Baranasi,

TWO

JATAKAS.

11

Bodhisatta, having become a Kurunga-deer, took up (bis)

abode in the wood, in a thicket not far from a lake.

At

the

top of a tree not far from that lake sat a Woodpecker, and in

Thus those three companions Then a Deer-hunter, roaming in

the lake there lived a Tortoise. lived pleasantly together.

the wood, having seen Bodhisatta’s footmarks near a water(and) having placed a trap made of leather (thongs, and as strong) as an iron-chain, went (his way). Bodhisatta, having come to drink water, (and being) caught in the trap during the first watch (of the night), shrieked (frantically) as a prisoner. At his shriek the Woodpecker, coming down from the top of the tree, and the Tortoise out of the water, consulted (together, saying) what is to be done ? Then the Woodpecker, addressing the Tortoise (said), “ Friend, you have teeth, cut this trap I will go and manage (it so) that he shall not come thus by the efforts made by us two our compool,

;

;

panion will obtain

life

(and) explaining this matter (he)

pronounced the first stanza 1. “ Therefore the leathern trap Cut with thy teeth, 0 Tortoise :

!

manage (it) so That the Hunter shall not come.” The Tortoise began to gnaw at the leather- thongs. The Woodpecker went to the village where the Hunter dwelt. The Hunter at dawn, having taken (his) hunting-knife, went out. The Bird, perceiving that he was about to go out, shrieked aloud, shaking (his) wings, and struck him in the face when he was going out at the front-door. The Hunter (said to himself), “ I have been struck by a bird of bad omen,” (and) so (saying) he returned, lay down a little (while), and then got up again and took (his) knife. The Bird (thought), “ this (man) went out the first (time) by the frontdoor, now he will go out by the back-door,” (and) seeing this he went and sat down at the back-door. But the Hunter thought, “ when I went out by the front-door, I saw a bird of bad omen, now I will go out at the back-door,” (and) so (thinking) he went out by the back-door. The Bird again shrieking aloud went and struck (him) in the face. The I will

TWO

12

JATAKAS.

Hunter, again struck by the bird of bad omen, (thought), “ this (bird) will not allow me to go out,” (and) so returning

he lay down until daybreak, and (then) at the dawn of morning took (his) knife and went out. The Bird went away

and told Bodhisatta that the Hunter was coming. moment, with the exception of one thong, the other thongs had been cut by the Tortoise. But his teeth looked as if they were going to fall out, (and his) mouth was soiled with blood. Bodhisatta, seeing that the Hunter had taken (his) knife, and was coming on with the speed of lightning, burst that thong and entered the wood. The Bird (now) set himself on the top of a tree. But the Tortoise from weakness lay down there. The Hunter, after throwing the Tortoise into (his) bag, fastened (it) to a post. Bodhisatta, on (his) return, seeing (what had taken place) and knowing that the Tortoise had been caught (thought), “ I will preserve (my) companion’s life,” (and) so, feigning to be weak, he appeared before the Hunter. He (thought), “ this (deer) must be weak, I will kill him,” (and) so, taking (his) knife, he followed (him). Bodhisatta, neither going very far (away) hastily,

At

this

nor very near, entered the wood, taking him (with him). (But) when he knew that he had gone a great distance he changed his pace and went (back) with the rapidity of the wind another way, (and) when he had thrown up the bag into the air, with (his) horn, and let it fall and be torn on the ground, he drew out the Tortoise. The Woodpecker de(Then) Bodhisatta said admonishscended from the tree. ingly to the two (others), “ I got life through you by you has been done unto me what ought to be done to a companion now when the Himter comes he will seize you, therefore, friend Woodpecker take your children and go to another (place), and you, friend Tortoise go into the water.” They did so. The Master having become enlightened, pronounced ;

!

!

the second stanza 2. “ The Tortoise went into the water.

The Deer entered the wood. The Woodpecker from the top of the Carried (his) children far away.”

tree

TWO

JATAKAS.

13

The Hunter coming (back) to that place, (and) not seeing any one, took (his) torn sack and went to his house, seized with distress. The three companions, on the other hand, without breaking off (their mutual) confidence during

life,

passed (away) according to (their) deeds.

(at last)

The Master having given the Jataka thus

“

:

At

this

moral instruction, wound up Hunter was Devadatta,

that time the

the Woodpecker Sariputta, the Tortoise Moggallana, but the

The Kurungadeer-Birth.

Kurunga-deer (was) myself.”

NOTES ON JATAKA

201.

Ingha, see Abhidhan. v. 1157 (codane) and Clough’s Pali Gram,

Vaddha, S. vardhra.

p. 72.

dam

Kurunga,

p. 331. S.

Satag>atta,

compare Dhammapa-

Parisahlcati,

Crumla, see note on Jat. 33.

kurahga.

S.

Luddaka, see Five Jat.

Qatapatra.

lanja I think to he the correctest

Padava-

p. 38.

form of this word, but

it is

times written padavalanja, compare Preface to Dhpd. p.

B

this place

identical V.

has valaiica, and C valahcha.

with

vyanja-na.

S.

am

Oddetvd, I

364.

Nigala,

to be referred, but I suppose it is connected

mean

Samma,

EMU,

p. 259.

Dhpd.

see

see Five Jat. p. 37. p.

Abhidhan. vv. 392, 394, 1050 S.

va9

369. S.

badhra;

S.

B

Khdnuha in

is

Sanscrit.

and Roth’s

p. 144, 14),

has khandita.

tion for pi.

Clough’s ;

Padam

Tvam

hi, so

vancetvd

is

;

Dhpd.

Pasiblalca, see

means, according to ;

a

Pali

pillar,

Gram.

a post p.

I cannot trace the

Laggesi, see Five Jat. p. 37.

S. "W.

vas,

reads pappo-

W. Khdnu

sometimes written khanuka

don’t quite understand. or apavada.

pillars,

Satti,

B

Clough’s Singh. Diet., the trunk of a lopped tree

compare Ichdnumd, having

:

Dhpd.

Gerund of

Vassitvd,

reads bandhanam.

p. 268, and Bohtl. and Roth’s S.

seems

mean

it

Pacciisa, S. pratyusa.

9 akti.

Khddita, Pancatantra (Kosegarten

Baddha,

it

;

Atthi, see

Pappothetvd, Gerund of puth, S. sphut

.

tetva.

with yaud

Baddha, bound, or can

to construct or to place.

vehement?

in

Abhidhan.

nigada,

S.

is

strong,

;

I consider valanja

not sure to which Sanscrit root this verb

to

:

some-

viii.

Amihandh,

24.

word

see Bohtl.

a strange expression, which I

Ovdda, Abhidhan. v. 354

;

both MSS., but I suppose hi

S. is

avavada a corrup-

ANCIENT BUDDHIST INSCEIPTION

14

Art.

II.

On an Ancient Buddhist hwan,

in

North China.

Travellers from the city of

Keu-yung

Inscription at

By

Peking

A. Wylie.

to the

town of Kalgan

on the great wall of China, must make the journey by the rugged defile known as the Nankow Pass. Five miles north of the entrance, where the village of Nankow stands, is the smaller village of Keu-yung kwan. Fortifications there run up the steep slopes of the mountains on both sides of the valley and besides arched gateways at the two ends of the village, the highway passes under a limestone archway of a much more striking appearance. This is covered with mythological and symbolic sculptures of obviously Indian origin. The tradition of the natives in the neighbourhood asserts it to have been the basement story of a pagoda which stood there ;

;

and the name by which

Kuo

heae fa,

“Pagoda

W

statement.

it

is

designated,

still

crossing the street,” bears out the

e are told that this pagoda,

though erected

for

the benefit of the locality, proved an object of such terror to the superstitious Mongols, coming south from their native wilds, that they could not be induced to pass

ominous-looking structure

;

and thus

it

under the

was foimd necessary

in the early part of the

Ming

stories of the erection

the policy of the government being

to conciliate

and

;

dynasty, to remove the upper

attract these wild nomades.

Keu-yung kwan was once a place tension and importance than

it

is

of

much

at present

greater pre;

and

boast of historical memories of considerable interest least

;

it

can

not the

being the fact that there Genghis khan was successfully

resisted in his attempts to force the pass.

Several Europeans

who have

passed that way, have noticed

the village and the archway, in recounting their travels.

Father Gerbillon, who was there on his way to Mongolia in 1688, says

— “ The village might pass

for a little town.

The

AT KEU-TUXG K’^AN. gate by which

it is

15

entered is very like a triumphal arch.

It

is all marble, and about thirty feet thick, with figures in half The same father, relief up to the spring of the arch.”^ returning that way in the suite of the emperor in 1697, “ The heir apparent, accompanied by five of his remarks brothers, and some magnates of the empire who had remained at Peking, came to meet the emperor in the middle of the Pass, in a village, named Kiu yum quan, where they remained some time.”^ Bell of Antermony, who accompanied the Russian embassy to Peking in 1720, speaks of it as the town of Zulin guang, where he says they passed the night of November loth.^ Timkowski, who headed a similar “ Here the road embassy in 1820, speaks thus of the place begins to be very difficult, especially for carriages, and does not change for a distance of about five verst, as far as the fort of Kiu young (kouan), the principal defence of this passage. The interior of the middle gate is ornamented with figures of heros sculptured on the walls.” ^ :

—

;

None

of the preceding writers however, nor others

had been

seem

who

have thought it worth while to direct attention to the inscription which is found on this archway and the first notice of it brought before the European public, so far as I am aware, was in a paper by myself, published in the Journal of the Royal Asiatic Society for 1860.^ I had found it registered in a Chinese work on stone there,

to

;

inscriptions, published towards the close of last century.®

"While on my return from England to China, via Siberia and Mongolia, in 1863, I first saw this arch.'’’ At that time * Du Halde. “Description Geographique, Historique, Chronologique. Politique, et Physique de la Chine, etc.” Hague. Tome iv. p. 108.

Ibid.

Tome

iv. p.

447.

’

Travels, vol.

^

Voyage a Peking a travers

®

Vol. xvii. p. 346.

i.

p. 350.

la Mongolie.

Tome

i.

p.

315.

Tseen yen t'ang Idn shih wan “ Supplement to the Tseen-yen Hall metal and stone inscription appendices,” by Tseen Ta-hin. ’ The Rev. J. Edkins, of Peking, in anticipation of my arrival.

pa wei

sUh.

ANCIENT BUDDHIST INSCRIPTION

16

I could only succeed in getting an impression on paper of a

portion of the inscription on the west side of the archway which was exhibited at the first meeting of the North-China Branch of the Royal Asiatic Society at Shanghae, in 1864. A short paper on the same was published in the Society’s

Journal for that year.^

had come

to the Mongolian plateau to meet me, but being a fortnight too early, he left a note for me at Kalgan, which, however, I never received. In that note he called my attention to the inscription on the arch, which he had observed in passing. An engraving of the arch has recently been published by Professor Pumpelly, who saw it in the spring of 1863. In his new work, “ Across America and Asia,” he thus describes the place: “The next morning, leaving the plain, we entered the narrow valley, winding for several miles through a desolate gorge, enclosed by lofty walls and yellow cliffs of limestone. The mountain torrent, which at certain seasons dashes wildly through the valley, makes the construction of a durable road almost impossible, and it was only with difficulty, and with faith in the sure feet of our horses, that we managed slowly to pick our way through the long and narrow valley of sharp-edged boulders and masses of fallen rock. After several miles of this work we eame to a point where the remains of an ancient road rising some distance above the bed of the valley was preserved along the mountain side. Ascending this by a long flight of steps, of highly polished blocks of limestone, granite, and porphyry, we passed through a gateway in an inner branch of the great wall, and came soon after to a beautiful white marble arch built during the Chin dynasty. This structure is remarkable from the fact that while its blocks are cut for a circular arch, the inner surfaces are hewn to produce a ceiling of semi-hexagonal form. It is interesting also to the student of the Chinese language, from the fact that the interior contains inscriptions in an ancient Chinese character. As Dr. Pogojeff wished to photograph this monument, we remained here till the next day, etc.” In the Chinese Recorder and Missionary Journal, vol. ii. p. 190, are the following remarks in the journal of a missionary lady who “ The inner lately passed Keu-yung kwan on her way to Kalgan line of the great waU is at the entrance to the Nankho, and three These or four branches cross it. passed through ten gateways. are double, as is customary with cities. The wall is dilapidated in some places, but the gateways are all solidly built, and in good repair. One was very flne, having much carved work, and inscriptions in six different languages. One of these European scholars cannot read.”

—

:

—

We

‘

Journal of the North-China Branch of the Royal Asiatic Society, series. No. 1, pp. 133-136.

New

AT KEU-YUNG KWAN.

As

17

is engraved in the chaand covers the greater part of the inner facing of the structure on both sides, from the basement to the spring of the arch. Two of the parts are inscribed in horizontal lines at the top, in antique Devanagari and Tibetan characters respectively, twenty feet long on each wall. Below these are four compartments inscribed respectively in Mongol, Ouigour, Neuchih and Chinese characters,

there stated, the inscription

racters of six different nations,

all in vertical lines.

In the spring of 1867, when on a China, I succeeded in completing

my

visit to

the north of

impression of the four

last-named parts of the inscription, but could not get the Sanscrit

and Tibetan

portions,

height from the ground.

At

on account of their great

a subsequent period, however,

by Mr. Edkins, and he has kindly sent hand tracing by a Chinese, from his impression.

these were procured

me

a

It will be seen that the great interest of this inscription is

the large and correct specimen

it

character, the national writing of the

offers of the

Kin dynasty

Neuchih Tartars,

the knowledge of which is now absolutely lost in China, and very few specimens are known to exist or to be accessible. The great age of this piece of art however, more than five centuries,

that

it

—taken into consideration,

has suffered

much from

—

various causes

is

;

large portions

many places the surface, much chipped and defaced,

of the stone have dropped out in especially towards the base,

not surprising

it is

;

and in some places the characters have become so filled up with hard matter, as scarcely to give any legible impression The numerous lacunae thus produced form on the paper. the chief difficulty in the decipherment.

A

slight comparison of the different parts

show that they were

On

all transcripts

was

sufficient to

of a Sanscrit original.

the eastern wall the correspondence for the greater part

That on the western side is no one version being the exact counterpart of any other, gaps and redundancies occurring in many

is

tolerably close throughout.

much

less regular,

places, especially in the latter part.

The present paper then VOL.

V.— [new

8EKIES.]

will be occupied specially with the 2

ANCIENT BUDDHIST INSCEIPTION

18

archway, leaving the opposite one as a

eastern, side of the

subject for future investigation

as I find each side is

;

com-

plete in itself.

Outside the original inscription, there is an intimation in smaller Chinese characters, on the right-hand border, towards the top, to the effect that the structure was “ repaired

with funds given by the meritorious and believing official Lin P’oo-heen, on the 15th day of the 5th month of the year It is to be noticed, that this is exactly a century after

1445.”

the date of the original inscription, 1345, which by a singular accident is preserved, in a line where little else is legible. characters were more easily intelligible the others, and consequently promised the of any to me than mystery, I naturally turned to that part the readiest key to

As the Chinese

of the inscription

first.

Unfortunately I found

it

specially

and it was necessary to supply large lacunae by analogy, and with the aid derivable from the There are twenty-one transcripts in the other characters. columns of large characters, which are succeeded by twenty columns of a smaller size and with the exception of the Sanscrit, which consists entirely of large characters, all the other compartments have, like the Chinese, part in large Of the large character portion, characters and part in small. obvious was once a mere transcript of Sansat was it which faulty

and

illegible

;

;

crit

I

sounds,

Chinese

ritual,

have lately found another rendering in a the

recitations of the

0

ijlBp

Shen

set of characters differing

inscription

;

8hen munjih sung, “Daily it is spelt out with a

in which

sect

almost entirely from those on the

so that it is only

by the phonetic approximation The title of the piece, as

that the identity can be detected.

given in the ritual,

—but

omitted in the inscription,

Fuh

ting

—

is

tsun siting ta to lo ne,

“ Great clhamni of the honoured diadem on Buddha’s cranium.”^ It may be remarked that in every instance where a '

^

Mr. Edkins In another

ing mouths

identifies the

ritual,

of

the

the

Shen

sect

^

Yoga,” in the

with the Jains of India.

[U Tu hea yen kow, “Blampossession of "W.

Lockhart,

AT KEU-TTJNG EWAN.

compound character

is

19

used in the Sanscrit,

stances are very numerous,

— the

same

is

— and

such in-

expressed by two

Chinese characters in the column, followed by two smaller ones,

urh ho,

This practice

is

The copy

ritual.

“two combined,” placed

horizontally.

invariable, both in the inscription

in the ritual

is

marked

off

by

and

in the

stops, into

words or clauses throughout. By the discovery of this duplicate, I have been enabled to fill up the gaps in the Chinese part of the inscription almost without the chance of error.

Having transcripts

ascertained that all the different portions or transliterations of

a

Sanscrit

were

original,

the

importance of restoring and analyzing this original was apparent

;

and

for this purpose I

tracing sent to

me by Mr.

have turned to account the

Edkins,

This consists of five

horizontal lines of characters, each two inches in depth and

twenty

feet in length.

Besides being in an obsolete form of

the Devanagari, the Chinese copyist, as might be expected,

has made numerous errors in his endeavours to extricate the complex characters from the half-obliterated legend on the stone. So great was the confusion thus produced, that it would have been hopeless for any but a Sanscrit scholar to have succeeded in restoring the half-obscured forms. At this stage I was under obligation to Dr. E. Haas, of the British

Museum, who kindly identified the greater number of the Having this clue to start with, by a characters for me. comparison of the several transcripts, I was able to make an approximate restoration of the whole, and wrote out the same in English

showed

me

Being

letters.

in Gottingen

a partial translation, and pointed out

proposed restoration

which he was

;

after,

I

although a failure of eyesight, from

at the time suffering, prevented

so minutely into the details, as

have done.

Esq., the

shortly

who readily gave many errors in the

this transcript to Professor Benfey,

same

These hints however put

me

given with the abbreviated

title

is

him entering

he otherwise would willingly

shing chow, “ Prayer to the honoured diadem.”

in the

way

of

ANCIENT BUDDHIST INSCRIPTION

20

making numerous

and

corrections;

after repeated

ments, in which Dr. Haas has taken

much

amend-

trouble to assist

me, I am indebted to that gentleman for a complete and independent translation of the whole which is subjoined here ;

A few places,

and only a few, have persistently refused to submit to the rigour of grammatical laws ; and it is not surprising, in the case of a dead language being traditionally preserved for centuries among a after the phonetic transcript.

people by creep

in.

whom It

is

it is

not understood, that a few errors should

rather to be wondered

at,

and indicates a

remarkable veneration for the sounds of the sacred language, that the text as preserved should be able to give out such a

complete and intelligible meaning. TEANSLITEEATIOX.^

Om namo bhagavate sarvatrailokyaprativisishtaya buddhaya te namah tadyatha om hhur om bhur om hhur om sodhaya sodhaya visodhaya visodhaydsama samantdvabhdsdvarana. gatigaganasvabhavavi-

suddhe abhishinchen^ tu ma?« Barvatathdgata SMgata varavachanam-

mahamudra^ mantrapadaih ahara dhara mam&yuh

ritabhishekair

santarani sodhaya sodhaya visodhaya visodhaya gaganasvabhavavi-

suddhe ushnisAavijayaparisuddhe sahasrarasmisamchodite sarvatathagatavalokini sAatparamitaparipurawj sarvatathdgatamatidasalhu-

mudre sari’aMhagatahridayac^^wAfAdnadhishtbite madre mahamuc?ret>«/>rt^'dyasfl/whatanaparisuddhe sarvakarmavaranamipratishthite

visuddhe pratinivartaya moxakyich

«7/s!^ddhe

sarvatathagatasawayd-

om muni mum mahamuni vimuni vimuni mahdvimuni^ mati mati mahamati mamati® sumatita^Adtabhute kotipadhishthdnddhishthite

risviddhe visiMtabuddhisuddAe® he he

*

The

italics

jaya jaya vijaya vijaya samara

represent the restorations, which are illegible in the

Sanscrit.

Dr. Haas coirects this to ahhishinches. Dr. Haas adds m here. ^ Dr. Haas thinks the inscription is in error here, and that the preceding six words should end in ne instead of ni. ^ Dr. Haas thinks this word should be mahamati. ® I understand that shu is an impossible combination in Sanscrit and although the Sanscrit character is missing on the stone, yet the several transcripts in the other characters are so distinct that I do Dr. Haas suggests visvatah, or not feel at liberty to abandon it. * ®

more correctly

visvato.

AT KEU-TUNG KWAN.

21

samara salhara salhamaya sahhctraya sarvaStw^f^Acidhishthanadliishthite suddhe ^\]Lddhe huddhe huddhe vajre vajre mahavajre s\ivajre vajrayaihhQ

]si,yagarlhe

Yi^&yagarhhe

vayrajvalagarhhe

mama

vajrasamhhave vajre vajrini vajram hhavatxx

jArncha X'dyflj3«risuddliir bhavatu sarvatatliagatascha

mam

me

»«jrodbhat;e

sariraw sarvasatvd-

s,&dd sarvagatiparisuddhischa

sama®«sawtu 'baddhyd hxiddhyd siddhya

siddhya hodhaya hodhaya vibodhaya vihodhaya mochaja. vnochaya vimo-

chaya vimochaya sodhaya sodhaya visodhaya visodhaya samantan mochaja. mochaja samantarasmiparisuddhe sarvatathdgatahridayadhia^itjAnadhishthite mud/re mud/re

mahdmudre mahdmudra^ mantrapadaih

svdhd.

Name

sarva^«^Ady«toslinishaya trailokya^ adhishtbite sarvatatha-

gatabridayadbishtTiite STaha

name bhayavate ushnisbaya om bhaom am?tayurdade^ svaha om bhu-

gavate suddhe visuddhe svaha

shtha^ svaha

gaganaganja

om lokanatha lam svaha om maUreyamudre svdha om gam svaha om samantabhadra sam svaha om vajrapani’

vam svaha om manjusr^ mam svaha om

sax\an\varanavishhambhin

sam svaha om kshiti^ariAa kshim svaha.

Om

sri.

TEANSLATIOir,

Om

!

®

adoration to the holy Buddha,

the three worlds,

—adoration

Bhur om, bhur om, bhur om

:

to thee ’

who

—which

I

art exalted above all is

equivalent to

Om.

Purify, purify, completely purify, com-

Dr. Haas proposes to correct this to mahdmudre. The canons of Sanscrit orthography would require these two words to be combined thus trailokyddhishthite. ® Da here seems to be redundant. This word is doubtful. Dr. Haas suggests bhuyishtha. ® Dr. Haas corrects this to vajrapane. ® Om is the mystic name of deity among the Hindus, and generally forms the commencement of a prayer. Klaproth. Fragmena Bouddhiques, p. 30. “ I originally suggested bhur bhuvah svar, the so-called three vydhritis or mystical syllables pronounced before every dally prayer, but am forced to believe that we have here to read bhdr om, bhur om, bhur om. True, I have never read bhur alone as an exclamation, but always the whole triumvirate together, which is very natural if their allegorical meaning is ‘the three worlds. Earth, Atmosphere, and Heaven.’ Still in this place aU the different transcripts seem clearly to point towards bhur om. The Sanscrit character for it (in the Yu Tcea yen k6w) is unique, and could never be read for two syllables, although it contains enough of the dif*

*

ANCIENT BUDDHIST INSCRIPTION

22

oli thou incomparable one, who embracest all space, and whose splendour has appropriated the sphere of knowledge thou Sugata* of all the Tathagatas,* whose speech is blessing, and who art immortal, consecrate me by sprinkling me with holy water, and [consecrate] the great Mudra^ with the words of mystic Give, give me old age, oh protector purify, purify, comprayers

pletely purify,

!

!

!

pletely purify, completely purify, thou

priating the celestial sphere

;

—who

who

art completely purified

—illumined by a thousand — accomplishing the six perfections, standing

all-powerful Ushnisha,^

on

the Tathagatas,

all

rays,

upon the ten regions embracing the knowledge of gatas, gatas,

by approby the and looking

art purified

—placed on the sure — oh Mudra, Mudra, a thunderbolt, —

all

ground of the hearts of great Mudra, whose body

all is

the Tathathe Tatha-

pure as the

purified by embracing all good actions oh thou pure one, who standest on the ordinances of renew Om oh sage, sage, great sage exalted sage, all the Tathagatas. exalted sage, thou great exalted sage oh Mati,® Mati, great Mati, thou Mamati, who hast entered the real state of sound

body of

my

!

life,

!

!

!

—

—

— purified the utmost — purified by — oh universal — Salhara, Sahharaya, universal victory — oh the Sabharaya — [oh Mudra] standing upon the ground of — oh knowledge — oh Buddhas together — oh Vajra, thou great Vajra, Suvajra,® bearing the thunderbolt in thy thy womb, — bearing signal victory womb, — bearing victory knowledge,

to

embracing knowledge

battle,

!

!

limit,

victory,

!

all-

victory,

battle

victory,

!

®

all

purification

!

!

!

Vajra,’’

in

ferent elements [

W

om,

H

in

bT%u

or

^ bhu,

\

r] to be considered a

monogram. The principle, however, is quite new to me, as I never met with an instance of it in manuscripts.” {^Dr. Haas.) ‘ Lit. “ The welcome one,” a title of Buddha. Burnouf. Introduction d Vhistoire du Boudhisme Indien, p. 77. * Lit. “Come in like manner,” a generic designation of Buddha.

sort of

—

Ibid. p. 76. Lit. “ Seal,”

®

with the

fingers.

a personification of certain Buddhist signs

—

Vassilief.

Le Bouddisme,

made

p. 143. to be an excrescence

The Ushnisha is generally understood on The word also means “ a turban,” “ the curly hair with which Buddha was born,” and “ the hair on the head tied in a knot.” Burnouf. Le Lotus de la bonne lot, p. 558. ® Lit. “ Mind,” a personified attribute. ^

the skull.

—

any sense out of these ejaculations. “ Thunderbolt,” a personification. modified form of Vajra.

®

It is impossible to get

’

Lit.

®

A

AT KEU-YUNG KWAN.

23

—bearing the thunderbolt and lightning thy womb, —who originated the thunderbolt — oh Vajra, — endowed with the thunderbolt, and may the thunderbolt, — may my body be cation of the same extend over —may there knowledge, —and may the be Tathdgatas take up abode in me —With knowledge and thy womb,

who

in

hast received thy existence from the thunderbolt, in

art

!

a

purifi-

essential qualities

all its

of

purification

also

all

all

their

aU

!

all

!

perfection, ever teach, ever instruct, ever deliver, ever save, ever

purify,

me

and ever sanctify

who

Deliver, oh deliver, all living crea-

!

—

by effulgence of light, placed on the sure ground of all the Tathagatas, oh Mudra, Mudra, great 8vdhd} Mudra, great Mudra, with the words of mystic prayers [oh Mudra] Adoration to the IJshnisha of all the Tathagatas ruling over the three worlds, and founded upon the hearts of all tures,

thou

art purified

—

—

!

!

the Tathagatas tion to

Adoration to the sacred Dshnisha

svdhd.

!

Bhagavat

—thou

purified,

seal of

svdhd.

Lord of the universe {flokandthaj Oh Gaganaganja

Samantabhadra svdhd.

!

Maitreya!® svdhd.

D Oh

Manjusri

!

^

sam'^'

!

—adora-

supremely purified [Mudra]

oh thou who bestowest unlimited age nent, the

—

Oh

!

thou most emisvdhd.

gam'^ svdhd.

Oh Oh Oh

Oh Vajrapani vam'^' svdhd. Oh Sarvanivaranavishkambhin ® sam*

svdhd.

mam'^' svdhd.

!

Om

Kshitigarbha

sri.

A good deal has been said about dhdranis, by writers on Buddhism, and it would be out of place here to enter on ' Svdhd “ Amen.”

^

Lit.

‘

p.

generally left untranslated.

“The

Buddhism ®

is

Name Name

Fortunate,”

a

title

Its use is analogous to

of Buddha.

—

Schlagintweit.

in Tibet, p. 4.

of the future Buddha. of a Bodhisattva.

—

®

Ditto.

®

The subduer

Vassilief.

Le Bouddisme,

of evil spirits.

p. 267.

Schlagintweit.

Buddhism

in Tibet,

114. ’

The god

®

Name

®

Ditto.

of wisdom.

Ibid, p. 65.

of a Bodhisattva.

* “ These

have no sense in themselves, and are merely name invoked in each phrase, with a nasal sound affixed to it. Perhaps it means that a stop is to be made for meditation on the particular merits of each Bodhisattva. But it may also be an abbreviation, indicative of the repetition of the whole formula.” {Dr. Haas.) syllables

repetitions of the first syllable of the

ANCIENT BUDDHIST INSCRIPTION

24

the mysteries of that abstruse subject. that,

Suffice it to say

according to the general definition, they are certain

mystical formulae, supposed to carry with them a magical

and

influence in the recitation,

this influence is not simply

dependent on their utterance as a whole, but

is

supposed to

be inherent in the single words, and even in the separate In a system where all the objects of letters of the forms. sense are but so

many

ideas in a world of unreality, words

constitute not merely names, but the actual essence of the

things

named

and the possession of the name

;

This

quently the possession of the object.

may

is

conse-

account for

the incoherent and almost meaningless ejaculations observable

and it is but a refinement of the same notion to attribute a similar virtue to the elements of which the words are made up. From words and letters, the same occult efficacy was transferred to symbols made by a particular placing of the fingers, which is called niudrd, or “ the seal,” and this appears to be personified here as an throughout the inscription

;

object of adoration.^

The above

meanand although after every effort at reconstruction, a few grammatical solecisms still remain, yet I believe there are very few places now, where the original translation seems to be tolerably near the

ing of the text

;

It is indeed interesting

syllables are not correctly restored.

have an exact interpretation of the text

to

thing for our present purpose,

without error

we can proceed with

and restoration of the several

the stone, thus

Svdhd.”

:

The doxology

am

confidence to the

of the fourth line on

— “ with the words of mystic prayers {mantra).

the transliterations. subject,^ I

but the main

transliterations.

The dharani concludes near the end •

;

to identifiy the vocables

and when once assured of the powers of the

;

Sanscrit characters, analysis

is

that follows

From

is

only found in one of

the remarks of Burnouf on the

inclined to think that this concluding piece

is

the mantra alluded to in the final sentence of the dharani. *

See Vassilief s “ Le Bouddisme,” translated by

141, passim. ^ Introduction a I’histoire

du Bouddisme Indien,

La Comme,

p.

540.

p.

AT KEU-TUNG KWAX. It

may

25

be remarked that the invocation

Om

bhurom

svdha,

by which the Chinese and three of the others commence,

is

omitted in the Sanscrit.

Immediately below the Sanscrit text

is

the transcript in

three horizontal lines of Tibetan characters, below which are

The Tibetan

four lines of Tibetan in smaller characters.

character being a direct derivative from the Devanagari,^

might be expected that

this

it

would prove the most important

of the transcripts for identifying the original text.

Un-

fortunately however, the breaks in the face of the stone are so extensive, that not

much more than

half of the writing

is

and the indistinctness of that, probably, has led many errors and omissions, that the tracing serves for little more than mere hints but it may in

preserved

;

the copyist into so

;

by the other

great part be corrected

transcripts.

tains the introductory invocation Oni bhur

om

dhdrani occupies about two lines and a third

This con-

svdha,

;

and the

the remaining

portion being totally different from the Sanscrit, though

it is

evidently Sanscrit also.

The

first

of the vertical portions below the

beginning from the

known

as the

left

Bashpah

hand, ^

is

preceding,

form of the Mongol This consists of twenty

in that

alphabet.

from left to Mongolian in a smaller character. The transcript commences with the invocation Om bhur om svdha, and contains the whole of the dhdrani, but nothing additional. Although the history of this alphabet and writing is dislines in large characters, the lines succeeding

right

;

which are followed by eight

lines of

' The Tibetan characters were invented by Thumi Sambhota, the Prime Minister of Srongtsan Gampo, King of Tibet, from the Devanagari alphabet, about the middle of the seventh century. Bchlagintweit. Buddhism in Tibet, p. 65.

*

This

is

a Sanscrit

name'^T^l Bashpah, which

Chinese by the characters

A

is

Pa-s%e-pa and

transferred into

»fB

Pallas writes the name Pagba. Eemusat gives it Phaspa, Paspa, Baschpah, and Pa-sse-pa, in different places of his Recherches sur les langues Tartares. Klaproth uses Bhachbah, as the Tibetan transcript of the original Sanscrit. Pauthier uses Pa-

Pa-kih-sze-pa.

sse-pa.

ANCIENT BUDDHIST INSCRIPTION

26

tinctly related in the Chinese annals, yet its actual existence

seems, up to a very recent period, to have been a matter of

doubt with European writers. Chinese history

tells

us that the emperor Kubla com-

missioned the Tibetan lama Bashpah to construct an alphabet or syllabaiy specially adapted to the

Mongol language.

His

task was completed, and the alphabet initiated for public use

by an imperial decree

in 1269.

Schools for the study of this

character were also instituted the same year.

on record lead us

to believe that the

Several notices

Chinese never took

no doubt Yuen dynasty and it it was the official appears to be the one known as the Mongolian character in the Chinese records of that period. willingly to the use of this alphabet

;

but there

is

writing during the

;

Bashpah ’s invention,^ Mongol source and the last plate

Pallas gives the same account of

derived apparently from a in his

;

work contains what he

calls a

specimen of Bashpah’s

square character,^ but he does not tell us where he got it. That plate has been repeatedly quoted as the first specimen but I am very of Bashpah’s alphabet published in Europe doubtful if Bashpah had anything to do with the character there given,^ or if Pallas had ever seen the writing invented ;

*

Sammlungen

historischer Nachrichten fiber die Mongolischen

Volkerschaften, vol. “

Ibid. vol.

ii.

p.

ii.

358.

plate 22.

® When on a visit to the great lamasary Yung-ho-kung, in Peking, I observed in one of the temples a pall inscribed in the common Tibetan character, with a horizontal heading in a character which

was unknown to me. I thought copy of it, which I give here

it

of sufficient interest to take a

:

jbiuuintOiiailfiliiisiyy^^ 0 )n

a

eeiiuu

Cl

o

k kh ng ch cK gn

6

t

th n

uiDomunnjQiHiNisaiFxss^iraaraiiiiati^^Piseiniii p ph M

y T

I

V

b

j

s yo/

g

ds ds

w

sh h

b

^KhiTliia{9a)i3i&