CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
 \) 
 
Cornell University Library 
 BL 1410.M68 
 
 The Sanskrit Buddhist literature of Nepa 
 
 3 1924 007 399 342 
 
 ip»&'d'^'^^ ^^^E 
 
 tu '^ 
 
Cornell University 
 Library 
 
 The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924007399342 
 
THE 
 
 SANSKRIT BUDDHIST LITERATURE 
 
 ]sr E P A. L. 
 
 BT 
 
 RAJENDRAlAlA MITRA, LL. D., C. I. E. 
 
 CALCUTTA : 
 
 PRINTED BT J. W. THOMAS, BAPTIST MISSION PRESS. 
 
 AND PUBLISHED BY 
 
 THE ASIATIC SOCIETI OP BENGAL, 57, PAEK STEEET. 
 1882. 
 
cornel!^ 
 university 
 
 ^^ 
 
 LIBRARY 
 
PREFACE. 
 
 About sixty years ago a young EngKshman, placed 
 by tbe exigencies of public service amidst strangers in an 
 inhospitable and till tben little-known clime, occupied him- 
 self in collecting materials, wbicli have since afforded tbe 
 key to tbe religion of one-flftb of tbe buman race. That 
 Englishman was Brian Hougbton Hodgson, and a brief 
 notice of bis career in India may not be out of place bere. 
 
 Born at tbe close of tbe last century, be entered 
 tbe Bengal Civil Service as a writer on April 30, 1818. 
 According to tbe rules of tbe Service at tbe time, be 
 bad, on bis arrival at Calcutta, on August following, 
 to attend for a year tbe College of Eort Wilbam, and pass 
 tbrougb tbe usual course of training tbere. His career at tbe 
 College was a bigbly satisfactory one, and be distinguished 
 himself greatly by his zeal, assiduity and successful study of 
 tbe Persian language. On August 20, 1819, he was appointed 
 Assistant to the Commissioner of Kumaon, which office be 
 exchanged, on the following year, for that of Assistant to 
 tbe Resident of Kathmandu. His services in these two 
 offices were weU-spoken of, and in two years (November 23, 
 1822) be was promoted to tbe I^oreign Office, as Officiating 
 Deputy Secretary in tbe Persian Department. At tbe be- 
 ginning of 1824 he returned to Kathmandu to assume charge 
 of tbe Post Office there ; but he did not bold it long. In 
 March 1825, be reverted to bis former office of Assistant 
 to tbe Eesident, which be held till be was himself appointed 
 Resident in January 1833. His career as a Resident ex- 
 tended from that time to the close of 1843, when be retired 
 
IV 
 
 from the Service. His sojourn in Nepal thus extended over 
 a period of twenty^one years* In I8483 he returned to India, 
 and lived for nine years at Darjiling as a private resident, 
 engaged in literary and scientific pursuits. 
 
 Gifted with intellectual powers of the highest order, 
 thoroughly well educated, and possessing indomitable energy, 
 Mr. Hodgson was always most laudably employed, and the 
 result of his labours placed him in the foremost rank as 
 an accomplished man of letters and a highly successful 
 cultivator of science in India. 
 
 Of his services to Grovernment no notice need be taken 
 here. Suffice it to say that he repeatedly received cordial 
 thanks for them, and all along enjoyed the fullest confidence 
 of his employers. To him is especially due the credit of 
 frustrating, at a Very critical period, the intrigues which 
 were being carried on for the overthrow of English supre- 
 macy in India by the Sikhs, the Sindhians, and the Mar- 
 hattas during the first Afghan war when the country 
 was denuded of British troops. During the years 1838 to 
 1842 he was instrumental in intercepting twenty-three 
 missions from Kathmandu to the plains, and in holding back 
 the Nepal Durbar from avenging the defeat it had sustained 
 in 1816. His wisdom, tact, influence, and judicious manage- 
 ment also contributed largely to secure for the British 
 Government the cooperation of Nepalese soldiers during the 
 Mutiny of 1857-58. 
 
 His literary labours may be noticed under two heads : first, 
 what were undertaken for Government ; second, what were 
 rendered to the republic of letters. Under the first head come 
 the various memoirs and reports which he submitted to Govern- 
 ment in his official capacity. The ordinary round of duties 
 devolving on an Assistant in an Indian embassy is limited 
 enough ; but an officer in a foreign Court has many opportu- 
 nities of collecting and digesting valuable information, and 
 
Mr. Hodgson utilised them to the utmost. While working 
 as Assistant to the Resident, his attention was first directed 
 to the military organisation of Nepal, and his studies resulted 
 in two memoirs giving details regarding the then existing 
 force of the Nepal Durhar, the mihtary trihes and races 
 from which it was drawn, their trihal names and classifica- 
 tion, their physical and moral qualities as soldiers, their pay 
 and discipline, as also the manufacture of their arms and 
 ammunitions. He closed his memoirs with the suggestion 
 that the British Government should obtain through the 
 Durbar the services of a large body of the Gurkha soldiery, 
 so as, on the one hand, to reduce the chances of collision 
 with Nepal, and, on the other, to remove the homogeniety of 
 the Bengal army. The memoirs were very favourably 
 received, and elicited the hearty thanks of Government ; but 
 the suggestion was not acted upon until many years after. 
 
 Mr. Hodgson next turned his attention to the com- 
 merce of Nepal with the people of the plains on this side, 
 and with those of Central Asia and China on the other. 
 Por some time before the first Nepal war this commerce 
 was extensive, and Mr. Hodgson's object, in the papers he 
 wrote on the subject, was to furnish practical directions, 
 routes and details about travelling, and custom house charges, 
 with a view to revive that commerce, and divert the people 
 from their warlike propensities. The topographical and 
 statistical information compiled in those papers was of 
 high importance, comprising as they did translations of 
 some old itineraries from Kathmandu to Darjiling, and 
 of all principal military routes in the valley of Nepal. 
 
 The legal administration of the country also found in 
 him an able and most faithful historiographer. The 
 administration was purely Hindu, absolutely untouched by 
 foreign influence for several centuries, and in it he very 
 justly recognised the outcome of ancient Indian Brahmanic 
 
VI 
 
 laws developed by Indian administrators. His essay on 
 this subject appeared in tbe Researches of tbe Asiatic 
 Society of Bengal, and for the first time gave to Europeans 
 a faithful and complete picture of the social condition of the 
 people of Nepal. The opinion of the Bengal Government on 
 this report was thus expressed — " This subject is one which 
 possesses much interest, whether for the legislator, the his- 
 torian, or the philosopher. In Hindustan we look in vain 
 for any traces of Hindu legislation or government. The 
 Moslem conquerors have everywhere swept them away. 
 And if we wish to enquire what are the features of the 
 Hindu system of Jurisprudence and Judicature it is in 
 Nepal we must seek for the answer. Mr. Hodgson is the 
 first who has .enabled us to obtain a precise and definative 
 view of the subject. His information was transmitted to 
 the Grovernor- General, and the Governor- General deemed it 
 of sufficient importance to authorise its publication." 
 
 During his sojourn in Nepal Mr. Hodgson was greatly 
 impressed by the evils which resulted from the borders of 
 the Nepal territory, serving as an Alsatia to the criminal 
 classes of India. The weakly governed dominion of the 
 king of Oudh was a rich field of adventure for men of this 
 class, and when hard-pressed they always found a secure 
 asylum in those borders. Nor were their operations confined 
 to Oudh. Well-organised parties sallied forth from the 
 Terai every year, and committed depredations over the whole 
 of India, as far as Dakkhan, returning from their expeditions, 
 heavily laden with booty, during the rains when Thuggi and 
 highway robbery were the least productive. Before devising 
 means for the suppression of the evil, Mr. Hodgson deemed it 
 expedient to collect information from the robbers themselves 
 and others famiUar with the subject, and compiled a large 
 mass of authentic depositions and facts for which he received 
 the most cordial acknowledgments of Government. They 
 
Vll 
 
 ultimately, but after some delay, led to the estabHshment 
 of the Thuggi Department, which has completely broken up 
 the organized bands of robbers which had been for a long 
 time the opprobrium of eyery civilized Government in India. 
 The next subject to which reference should be made 
 is Indian Education. The battle fought between the 
 Anglicists and the Orientalists during the administration 
 of Lord William Bentinck, was of too stirring a character 
 to escape the notice of Mr. Hodgson. Remarkable alike 
 for the force and massiveness of his intellect and for his 
 disinterestedness and devotion to the weU-being of the 
 people of this country, he plunged into it with characteristic 
 intrepidity. But he joined neither the Anglicists led 
 by Lord WilHam Bentinck, Mr. Macaulay, Mr. Trevelyan 
 and Dr. Duft", nor the Orientalists who were represented by 
 Dr. Wilson, Dr. Tytler, Mr. Thoby Prinsep and Mr. John 
 Oolvin. He could not for a moment believe that the English 
 language could under any circumstance be made the 
 vernacular of the two hundred and forty millions of India, 
 and he cherished equal doubts about the fitness of the 
 Sanskrit and the Arabic languages for the every-day use of 
 the various nationalities and races who inhabit this vast 
 country. He adopted, therefore, a middle course. Without 
 detracting from the merits of the English language and 
 of the ancient classics as instruments of intellectual culture 
 for the select few, he held that education to be effectual 
 for the masses must be imparted through the medium of 
 the current vernaculars. In Europe vernacular languages 
 had achieved wonderful success. They had dispelled the 
 impervious gloom of the Middle Ages, and inaugurated 
 an era of widespread intellectual enlightenment, the like of 
 which the world had never before seen ; and he urged that, 
 under similar circumstances, the vernaculars of India were 
 well able to accomplish the same object. This via media, 
 
VUl 
 
 however, did not commend itself to men's minds at the time. 
 People in power then were so wedded to their extreme 
 opinions that they could not listen to what appeared to 
 them to be a mere compromise, and the admirable letters in 
 which Mr. Hodgson put forth his views in the columns of 
 the local newspapers and afterwards published in book-form 
 were to a great extent neglected by them. But the letters 
 did not fail to attract the attention of persons who had not 
 fallen in with the theories of the two contending parties, 
 and the testimony borne by these regarding the soundness 
 of his arguments, must have been a source of great satisfac- 
 tion to the learned author. In a letter to the Political 
 Agent at Bhopal, in 1838, the late Dr. John Wilson, of 
 Bombay, than whom few could speak with greater emphasis 
 on questions relating to Indian education, remarked — " Mr. 
 Hodgson's advocacy of the vernaculars is most powerful and 
 convincing. They must be the medium of the regeneration 
 of India, as they have been such of every country on the 
 face of the globe." In the same year the official Report on 
 Education in Bengal (p. 200) contained the following : 
 " No one has more earnestly urged the duty of communica- 
 ting European knowledge to the natives than Mr. Hodgson ; 
 no one has more powerfully shown the importance of 
 employing the vernacular languages for accomplishing that 
 object ; no one has more eloquently illustrated the necessity 
 of conciliating the learned and making them our coadjutors 
 in the great work of a nation's regeneration." Eive years 
 after, in his address to the Medical OoUege of Calcutta, 
 Professor Sir William O'Shaughnessy said — " The progress of 
 the principles of Normal and Vernacular Education cannot 
 now be checked. These facts (see his address to the Medical 
 College students) have deprived the anti- vernacular party 
 of even a pretext for advocating the exclusive use either of 
 English or of the learned native tongues. Let those who 
 
ix 
 
 wish well to India, and. desire to see its inhabitants flourish 
 in knowledge, visit the secondary schools of the new Medi- 
 cal College, and they will see the first fruits of the Normal 
 system. I have felt it an imperative duty to publish these 
 important facts. It is the only contribution I can offer to 
 the measures of the eminent and wise philanthropist under 
 whose auspices normal instruction is now claiming public 
 support." Truth once put forth can never be lost, and it is 
 gratifying to notice that for the last thirty years Mr. Hodg- 
 son's opinion has been very widely accepted, and much 
 has already been done in India to accord to the vernaculars 
 their right place in the curriculum of education. 
 
 The next question of local value to which Mr. Hodgson 
 addressed himself was the fitness of the Himalaya mountains 
 for the settlement of Europeans. He had watched with lively 
 interest the introduction of tea-planting at Darjiling, and 
 knowing how intimately that industry was connected with 
 that of European colonization in this country, he came to the 
 conclusion that, though the plains would not, and could not, 
 be inhabited permanently by Englishmen, no objection would 
 apply to the hills, and if adequate and remunerative occupa- 
 tions could be found for them there, the problem would 
 at once be solved. The then Lieutenant-Governor of Bengal 
 was struck by this opinion, and desired Mr. Hodgson to 
 furnish him with a memorandum thereon. The report 
 furnished pleased him much, and " he ordered its publica- 
 tion along with some of the author's previous Essays to 
 make up an entire number of the ' Selections from the 
 Records.' No. XXVII was the result, whereby most of 
 the aforementioned papers, though in themselves hardly 
 official, became so by adoption." 
 
 The papers above noticed form but a small fraction 
 of the writings of Mr. Hodgson. A keen observer, master 
 of a facile pen, and enthusiastically devoted to study, he neg- 
 
lected no opportunity of taking notes of all that appeared 
 before him, 'whether performed by man or produced by 
 nature ;' and his writings are as varied as they are roluminousj 
 bearing the most satisfactory evidence of his ardent zeal, 
 unremitting industry, and profound learning. Man formed 
 the central figure of his study, and he devoted a great part 
 of his time to researches into the elucidation of the ethnic 
 relations, the languages, the ancient history, the literatures, 
 and the handicrafts of the different tribes of men who fell 
 under his observation. His ethnologicial papers* include 
 
 * The following is a list of the papers : — 
 
 1. On the Languages, Literature, and Religion of the Bauddhas of 
 Nepal and Bhot. As. Res. vol. XV L 
 
 2. On the Aborigines of the Sub-Himalayas. Jour. A. S. B. vols. XVI. 
 
 3. Etlmography and Geography of the Sub-Himalayas, ih., vol. XVII, p. I. 
 
 4. On the Chepang and Kusunda Tribes of Nepal, ib., vol. XVII. 
 
 5. Comparative Vocabulary of the Languages of the broken tribes of 
 Nepal, ih., vols. XXVI and XXVII. 
 
 6. On the several Dialects of the Kiranti language, ih., vol. XXVI. 
 
 7. Vayu Vocabulary, ib., vol. XXVI. 
 
 8. Vayu Grammar, ib., vol. XXVL 
 
 9. Bahing Vocabulary, ib., vol. XXVI. 
 
 10. Grammar of the Bahing dialect, ib., vol. XXVII. 
 
 11. Origin and Classification of the Military Tribes of Nepal, ih., vol. II, 
 
 12. Classification of the Newars ; or People of Nepal Proper, ib, 
 vol. III. 
 
 13. Sifan and Horsok Vocabularies. On the Trans-himalayan Tribes of 
 Hor-Yeul, Sog-Yeul, and Sifan, ib., vol. XXII. 
 
 14. On the Tibetan Type of Mankind, ih , vol. XVII, p. II. 
 
 15. Caucasian and Mongolian Affinities, ib., vol. XXII. 
 
 16. Comparative Vocabulary of the several Languages and Dialects of 
 the Eastern Sub-Himalayas from the Kali or Ghogra to Dhansri, ih. vol. XVI. 
 
 17. 18. On the Aborigines of the North East Frontier (Assam and 
 south of it), ib., vols. XVIII and XIX. 
 
 19. Indo-Chinese borderers and their connection with the Himalayan 
 and Tibetan tribes, ib., vol. XXII. 
 
 20. On the Aborigines of the South of India ; cultivated and unculti- 
 vated, ib., vols. XVIII, XIX. 
 
all the different and till then almost unknown tribes of the 
 Eastern Himalayas to the Indo-Chinese borders, and several 
 of Central and Southern India as far as Ceylon, and the 
 information collected have been pronounced by competent 
 judges to be of high scientific value. Speaking of one of 
 them — the litttle volume on the Kooch, Bodo and Dhimal 
 tribes, — Dr. Latham writes : " The Kooch, Bodo and Dhimal, 
 is the title of one of Mr. Hodgson's works, and it is a model 
 of an ethnological monograph." Speaking more generally, 
 he says, " Next come in brilliant succession the labours of 
 Botta, Layard, and Eawlinson, to which may be added the 
 bold yet cautious criticism and varied observations of 
 Hodgson, illustrating the obscure Ethnology of the Hima- 
 layan Indians." Chevalier Bunsen, in his ' Philosophy of 
 Universal History,' is equally emphatic in his estimate of 
 Mr. Hodgson's works. According to him, " our highest 
 living authority and best informant on the Ethnology of 
 the native races of India is Mr. B. H. Hodgson, who uses 
 Tamilian as the general name of the Non- Aryan races." 
 
 Dr. Hooker dedicated his " Rhododendrons of Himalaya" 
 to Mr. Hodgson, " whose researches into the physical geogra- 
 phy and especially the ethnology of the people of the Eastern 
 Himalaya," he said, " are beyond all praise." Professor Owen, 
 in his report to the British Association, May 1863, bore the 
 following testimony on the subject : " Mr. Hodgson, my 
 accomplished and scientific friend, has contributed an 
 important element to the Ancient History of India, by his 
 Buddhist researches, and he has now established an addi- 
 tional claim to the gratitude of the Ethnologist, by the 
 collection he has made of the skulls of various tribes." Dr. 
 
 21, 22. On the Aborigines of the Nilgii-is, two papers, ii., vol. XXV. 
 
 23. On the Aborigines of the Eastern Ghats. 
 
 24. On the Aborigities of Ceylon. 
 
 25. On the Aborigines of Central India, J A. S. B., vol. XVII. 
 
 26. On the Kooch, Bodo and Dhimal Tribes, ib., vol. XVIII. 
 
Xll 
 
 Barnard Davis, on the same occasion, said : " Mr. Hodgson 
 early and constantly felt that the most interesting object of 
 natural history is man himself, and he devoted his unremit- 
 ting attention to the study of the many curious tribes with 
 whom his long residence in India brought him in contact. 
 He studied the physical and philological aspects of the 
 subject, and was at infinite pains to gain a knowledge of 
 the ideas as well as languages of these races. One of 
 the most complete Ethnological Essays ever written, is Mr. 
 Hodgson's book on Kooch, Bodo, and Dhimal Tribes." 
 Other authorities, equally distinguished, have spoken in 
 similar terms of Mr. Hodgson's ethnological works, but I 
 shall forbear to quote them. 
 
 Mr. Hodgson's researches into religion are limited to 
 that form of it which prevails in Nepal — the Buddhism of 
 S'akya Sihha as it manifested itself in that Alpine region on 
 its expulsion from Hindustan, — but he has done more on 
 that subject than any other European writer.* Before his 
 
 * The following are the titles of his essays on this subject : 
 
 1. Sketch of Buddhism, derived from the Bauddha Scriptures of Nepal. 
 Trans. R. A. S., vol. ii. 
 
 2. Quotations in proof of the above. Jour. R. A. 8., vol. V. 
 
 3. On Buddhist Symbols, ib., vol XVIII. 
 
 4. 5. On the Eesemblance of the Symbols of Buddhism and Sinaism. 
 Quart. Ori. Mag., vol. VII, two papers. 
 
 6. On the Bauddha Literature and Religion of Nepal. As. Res., vol. 
 XVI. 
 
 7. Sketch of Buddhism. Jour. As. Soc, vol. V. 
 
 8. On Bauddha Inscriptions, ii., vol. III. 
 
 9. On Ancient Inscriptions, ih., vol. III. 
 
 10. On Sarnath Inscriptions, ih., vol. IV. 
 
 11. On the Ruins of Samaran (Simroun), ih., vol, IV. 
 
 12. Remarks on an Inscription in the Runga and Tibetan characters 
 from Nepal, ih., vol. IV. 
 
 13. On the Relics of the Catholic Mission in Tibet and Nepal, ih. 
 vol XVII, p. II. 
 
 14. A Bauddha Disputation on Caste, Trans. R. A. S., vol. III. 
 
XUl 
 
 time all that was known of Buddhism was crude, vague and 
 shadowy, derived from secondary and by no means reliable 
 sources. He it was who established the subject on a sound 
 philosophic basis. To quote the language of M. Osoma de 
 Koros, than whom no European had studied the literature of 
 Tibetan Buddhism with greater success, " Mr. Hodgson's 
 illustrations of the literature and religion of the Buddhists 
 form a wonderful combination of knowledge on a new subject 
 with the deepest philosophical speculations." The opinion of 
 the illustrious savant, Eugene Burnouf, in regard to one of 
 Mr. Hodgson's papers is equally emphatic. In his Intro- 
 duction to the History of Buddhism, he says, " In the Asiatic 
 Researches for the year 1828 was contained a dissertation 
 by Mr. Hodgson, full of ideas entirely new regarding the 
 languages, literature, and religion of Nepal and of Tibet ; 
 and this first essay contained also an account of the different 
 philosophical schools of Buddhism, which has never since 
 been surpassed or equalled. This first memoir yet further 
 teemed with value as bringing to Hght, among other impor- 
 tant discoveries, the grand and theretofore wholly unknown 
 fact that in Nepal there existed numerous Buddhist works 
 composed in Sanskrit, the original language of Buddhism." 
 Altogether he has written 18 papers on the subject, and they 
 are replete with most varied and instructive information. 
 Much has been done since, but no one can even now write 
 on Buddhism with any accuracy who has not thoroughly 
 studied Mr. Hodgson's essays. 
 
 Reference has already been made to Mr. Hodgson's 
 Memoirs on Law, Legal Practice, Police and Administration 
 of Justice in Nepal. On economic subjects there are extant 
 
 15. On the Primary Language of the Buddhist Writings. Jour. As. 
 Soc, vol. VI. 
 
 16. European Speculations on Buddhism, ib., vol. III. 
 
 17. Eemarks on M. Eemusat's Review of Buddhism, ih., vol. III. 
 
 18. Translation of the Napalia Devata Kalyana, ih., vol. XII. 
 
XIV 
 
 papers by Hm on the Wool of Tibet, on the Cultivation of 
 Hemp in Nepal, on the Paper of Nepal, and on the Silk- 
 worms of India.* 
 
 No one can live on the Himalayas without being deeply 
 impressed by the subKme scenery around him, and to 
 students of science it affords the richest field for enquiry 
 and research. The lofty snow-capped peaks, the wonderful 
 glaciers, the intricate river systems, the high tablelands, 
 the fertile valleys, the flora and the fauna, so peculiar, so 
 characteristic, so distinct from everything of the kind seen 
 in other parts of the globe, are all fraught with instruction 
 of the deepest interest to science, and Mr. Hodgson devoted 
 himself to their study with the greatest ardour. Eew were 
 at the time better qualified by previous training, habit of 
 research, and scientific acumen to do them adequate justice, 
 and the various essays and notes he has published on the 
 Physical Geography, Topographyt and Pauna prove the suc- 
 
 * The titles of the papers are : 
 
 1. On the Law and Legal Practice of Nepal, Jour .E. A S., vol. 1. 
 
 2. Some Account of the Systems of Law and Police in Nepal, ib. 
 
 3. On the Administration of Justice in Nepal, As. Res., vol. XX. 
 
 4. On the Wool of Tihet, Trans. Agri. Soc. of India, vol. VIII. 
 E. On the Cultivation of Hemp in Nepal, ib. vol. V. 
 
 6. On the Paper of Nepal. Jour. A S. B.vol. I. 
 
 7. On the Silk-worms of India, Jour. Agri. Soc. of India, vol. II 
 
 t The following are the titles of the papers on Physical Geography and 
 Topography : 
 
 1. On the Physical Geography of the Himalayas, ib., vol. XVIII, p. II. 
 
 2. On the snow line in the Himalayas, ib., vol. XVIII. 
 
 3. Memorandum on the seven Kasis of Nepal, ib., vol. XVII, p. II. 
 
 4. Eoute from Kathmandu to Tazedo on the Chinese frontier. As. Res., 
 
 vol. XVII. 
 
 5. Eoute of two Nepalese embassies to Pekin, with remarks on the 
 
 watersheds and plateaus of Tibet, J. A. S. B., vol. XXV. 
 
 6. Eoute from Kathmandu to Darjiling, ib. vol. XVII, p. II. 
 
 7. Measurement (official) of the great Military Eoad throughout Nepal, 
 
 from Kumaon to Sikim, ib. 18 (?) 
 
 8. A cursory Notice of Nayakote, ib., vol. IX. 
 
XV 
 
 cess with which he prosecuted his researches. Adverting 
 to the essay on the Physical Geography of the Himalaya 
 Mountains and Tibet, Baron Humboldt remarked, " La 
 chaine de 1' Himalaya *a eu dans ces derniers temps des 
 savants observateurs, M. Hodgson et le Oapt, Strachey, 
 que r^unit une grande vari6t6 connaissances sohdes." 
 Studying Mr. Hodgson's statements and map, proving the 
 identity of the Sampu and the Brahmaputra rivers, the 
 great Indian geographer, Pemberton, remarked, " I consider 
 this so satisfactory that nothing but ocular demonstration 
 to the contrary could now shake off my conviction." 
 
 The fruits of his zoological researches are contained in a 
 series of one hundred and twenty-three papers,* alike remark- 
 
 * Their titles are : 
 
 1. On the Mammalia of Nepal, Jour. As. Soc, vol. I. 
 
 2. On the same continued up to 1841, ib. vol. X. 
 
 3. On the Mammalia of Tibet, ib. vol. V. 
 
 4. On the same up to 1842, ib. vol. XI. 
 
 5. Catalogue of the Mammals of Nepal and of Tibet brought down 
 
 to 1843, M'Clelland's Journal, 1843. 
 
 6. On the Eats, Mice, and Shrews of Nepal (to complete the Mammal 
 
 Catalogue up to 1843) Ann. and Mag. of Nat. History, 1845. 
 
 7. On the Geographical Distribution of the Mammals of Nepal, Proc. 
 
 Zool. Soc. 1847. 
 [See XXVII of Selections, Art. Phy. Geog. of Nepal, J. A. S.] 
 
 8. Characters and Descriptions of the New Mammals from Nepal, ib. 
 
 vol. I. 
 
 9. Description of the Chiru Antelope, ib. vol. I, 
 
 10. Further account of ditto ib. vol III. 
 
 11. Description and Characters of the Wild Dog of Nepal, ib. 1833. 
 
 12. On various Zoological subjects, ib. vol. III. 
 
 13. Synopsis of the Ghoral and the Thar, ib. vol, IV. 
 
 14 to 17. Wild Goat and Wild Sheep of the Himalaya with remarks 
 on the Genera Capra and Ovis, ib. vols. IV, V, XII and XVI. 
 
 15. On the Lachrymal Sinus in Antelope, Thar and Cervus Aristotelis, 
 
 ib. vol. III. 
 
 16. On a new form of the Hog kind or Porcula Salvania, ib. XVI, p. I. 
 
XVI 
 
 able for great originality, mimite observation, keen acu- 
 men, high critical skill, and thorough knowledge of the 
 requirements of scientific classification. Most of the species 
 of mammals and birds were, when described by him, new to 
 science and typical, and the light thrown by them on 
 the fauna of the Himalayan and trans-Himalayan regions 
 is immense. To show this I cannot do better than 
 quote, as I have so often done above, the opinions of 
 those who are best able to speak authoritatively on the 
 subject. " Mr. Hodgson's labours," says Dr. Hooker in his 
 
 17. On a new species of Badger from Tibet, J. A. S., vol. XVI, p. II. 
 
 18. On the Wild Goat and Wild Sheep of Nepal, As Ees., vol. XVIII. 
 
 19. On the Eatwa Deer, ih. vol. XVIII, p. II. 
 
 20. On Cuon Priraoevus, J. A. S. B., vol. I. 
 
 21. On Ursitaxus Inauritus, ih. vol. V. 
 
 22. On three new species of Paradoxurus, with remarks on the structure, 
 
 and habits of the genera, ib. vol. III. 
 
 23 On Antelope Hodgsoni, ib., vol. I. 
 
 24. On the Black Antelope, Gleanings in Science, vol. II. 
 
 25. On a new species of Felis, ib. vol. III. 
 
 26. On the Musk Deer, ih. vol. III. 
 
 27. On the Gervus Jarai, ib. vol. III. 
 
 28. On the Jharal Goat, ib. vol. III. 
 
 29. On the Chiru Antelope, ib. vol. III. 
 80. On Nepal Zoology, J. A. S. B., vol. I. 
 
 31. On a new Lagomys and a new Mustela, inhabiting the northern 
 
 region of Sikim and the proximate parts of Tibet, ib. vol. XXVI. 
 
 32. Specific description of a new species of Cervus, ib. vol. IV. 
 
 33. On the Wild Goat of Nepal, ib. vol. V. 
 
 34. On Zool. Nomenclature, ib. vol. V. 
 
 35. On the new genus Ursitaxus, As. Kes. vol. XIX. 
 
 36. On the Gauri Gau, ib. vol. VI. 
 
 37. On a new genus of the Plantigrades, ib, vol. VI. 
 
 38. On Bibos, a new Bovine genera typed by the Gauri Gau, ih. vol. VI. 
 
 39. On the Hare of the Gangetic Provinces, the Himalaya and Tibet, 
 
 ib. vol. IX. 
 
 40. On the genera Semno-pithecus et Macacus with description of 
 
 three new species, ib. vol. IX. 
 
XVIX 
 
 Himalayan Journal, "have extended over twenty -five years 
 during all which time he has seldom had a staff of less than 
 
 41. On Cervus Elaphus of the Saul Forest of Nepal, As. Res. vol. X. 
 
 42. On the Marmots of Himalaya and Tibet, ib. vol. X. 
 
 43. Illustrations of the genera of the Bovinse, part 1. Skeletons of Bos, 
 
 Bibos and Bison, the individuals examined being the common Bull 
 of Kepal, the Gowri Gao of Nepal, and the Yak, ib. vol. X. 
 
 44. Of a new species of Lagomys, inhabiting Nepal, ib. vol. X. 
 
 45. On a new organ in the genus Moschus, ib. vol. X. 
 
 46. Classical Terminology of Natural History, ib. vol. X. 
 
 47. Second Paper on the Marmots of Himalaya and Tibet, and on a 
 
 new species of Ehinolophus, ib. vol. XII. 
 
 48. On a new species of Cervus Dimorphe, ib. vol. XII. 
 
 49. On the structure and habits of Prionodon Pardicolor. 
 
 50. On the Hispid Hare of the Saul Forest, J. A. S. B. vol. XVI. 
 
 51. On the Genera of the Ruminants, ib. vol. XVI. 
 
 52. Summary of the Vespertilionidse of Nepal, ib. vol. IV. 
 
 53. Summary description of two new species and Flying Squirrel ib. 
 
 vol. XIII. 
 
 54. On three new species of Musk inhabiting the Himalayan districts, 
 
 ib. vol. VIII. 
 
 55. Summary description of four new species of otter, ib vol. VIII. 
 
 56. On the Anatomy of Ailurus, Porcula, and Stylocerus, with 
 
 corrections of the paper on Ruminants, ib. vol. XVII. 
 
 57. Addendum to the Anatomy of Ailurus, ib. vol XVII p. II. 
 
 58. On the Cat-toed Plantigrades of the Himalaya, ib. vol. XVII. 
 
 59. On the Polecat of Tibet, ib. vol. XVIII. 
 
 60. On a new species of Himalayan Mole, ib. 1849. 
 
 61. On the domesticated Goats and Sheep of the sub-Himalayas and 
 
 Tibet, ib. V. XVI, p. II. 
 
 62. On Budoreas Taxicolor, a new genus of Bovine Antelopes, ib. vol. XIX. 
 
 63. .Description of a new species of Himalayan Mole, ib. XXVII. 
 
 64. On a second new species of Himalayan Lagomys, ib. XXVI. 
 
 65. On the Shou or Tibetan Stag, ib. vol. XIX. 
 
 66. Further Account of the Shou, ib. vol. XX. 
 
 67. On the Ponies of Tibet and Himalaya, Ben. Sport, Mag., 1840 (?) 
 
 68. The Jharal Hunter's Song, ib. 1840. 
 
 69. On two species of Wild Sheep inhabiting the Himalaya, with remarks 
 
 on the craniological characters of the Ovis and its allies, Jour. 
 As. Soc, vol, X. 
 
XVUl 
 
 two to twenty persons of various tongues and races employed 
 as translators, collectors, artists, shooters, and stuff ers. By 
 
 70. On the Wild Ass and Wolf of Tibet, McClelland's Jour. Nat. 
 
 History, 1847. 
 
 71. On the Pigmy Hog of the Saul Forest, J. A. S. B., vol. XVI. 
 
 72. Postscript to ditto, ih. vol, XVI. 
 
 73. On a new species of Porcupine, ib. vol. XVI. 
 
 74. Definitions and descriptions of new genera and species of Nepal 
 
 Birds, not heretofore published in India, Proc. Zool. Soc, 1845. 
 
 75. Catalogue of Nepal Birds collected between 1824 and 1844, Zool. 
 
 Misc. 1844. 
 
 76. Reprint of the above Catalogue in India for reasons assigned, 
 
 Jour. As. Soc, vol. XXIV. 
 
 77. Additions to the Bird Catalogue of 1844, bringing it down to 1854, 
 
 Cur^ Moore, Proc. Zool. Soc, 1854. 
 
 78. On Ninox, a new piscatory genus of the Strigine family, ih. vol. V. 
 
 79. On the structure and habits of Elanus Melanopterus, ib. vol. VI, 
 
 75, 18 (?) 
 
 80. On sundry new species of Nepalese Cinnyris, Ind. Eev., 1, 272. 
 
 18(?) 
 
 81. On new Nepalese species of Edolian and Ceblepyrine Shrikes, ib. 
 
 324, 18 (?) 
 
 82. On new species of the more typical Laniidse, ib. 445, 18 (?) 
 
 83. On the new genus Niltava, ib. 18 (?) 
 
 84. On the new forms of the Parianee and Leiotrichanae, ib. 18 (?) 
 
 85. On a new species of Partridge, Proc. Zool. Soc, 1833. 
 
 86. On the Scolopacidae of Nepal, ih. 1834. 
 
 87. On Nepalese Birds, ib. 1845. 
 
 88. Description the Aquila Nepalensis, As. Res. vol. XVIII. 
 
 89. On the Migration of the Grallatores and Natatores. Gleanings in 
 
 Science, vol. II. 
 
 90. On the Homrai Bueeras, ib. vol. II. 
 
 91. Notes on the Ornithology of Nepal, A. R. vol. XIX. 
 
 92. On a new species of Bucerine Bird (Aceros Nepalensis), G. in S. 
 
 vol. I, 1829. 
 
 93. On the Scolopacidae, ib. vol. II. 
 
 94. On the new species of Buceros, J. A. S. B., vol, II. 
 
 95. On Aquila Nepalensis, ib. vol. II. 
 
 96. On Circoectus Nepalensis, ib. 1833. 
 
 97. On Nepal Zoology, ib, vol. II. 
 
XIX 
 
 unceasing exertions and. princely liberality he has unveiled 
 the mysteries of Buddhism, chronicled the affinities, lan- 
 
 98. On the Bearded Vulture of the Himalaya, J, A. S. B., vol. IV. 
 
 99. On the Eed-billed Erolia, ib. vol IV. 
 
 100. Summary description of some new species of Falconidffi, ih. vol. V. 
 
 101. Addition to the Ornithology of Nepal, ih vol. V. 
 
 102. Notes on Zoological Nomenclature, ib. vol. V. 
 
 103. On new species of Columba, ih. vol. V. 
 
 104. On new Incessores, ib. vol. V. 
 
 105. On Charadriadse, ih. vol. V. 
 
 106. On Falconidse, ih. vol. V. 
 
 107. • On Yunxinse, ib. vol. V. 
 
 108. On Certhiadffi, ih. vol. V. 
 
 109. New species of Hirundinidse, ib. vol. V. 
 
 110. On Indian Thrushes, ib. vol. VI. 
 
 111. Indication of a new genus of Incessorial Bird, ib. vol. VI. 
 
 112. Description of three new species of Wood-peckers, ib. vol. VI. 
 
 113. On a new genus of the Sylviadse, ib. vol. VI. 
 
 114. On some new genera of the Eaptores, ib. vol. VI. 
 
 115. New species of Scolopacidae, ib. vol. VI. 
 
 116. On a new genus of the Pheasant group {Orossopticon Tibetanum) , 
 
 ib. vol. VII. 
 
 117. On Cuculus, ib. vol. VIII. 
 
 118. Notice of a new form of the Glaucopinse or rasorial crows, inhabit- 
 
 ing the northern region of Nepal, ib. vol. X. 
 
 119. On Conostoma iEmodium, ib. 1841. 
 
 120. Description of a new genus of the Falconidse, ib. vol. XII. 
 
 121. Catalogue of Nepalese Birds presented to the Asiatic Society, ib, 
 
 vol. XII. 
 
 122. Additions to the above Catalogue, ib. vol, XII. 
 
 123. On a new species of Partridge from Tibet. (P. HbdgsorKs), ib. 
 
 vol. XXV 
 
 124. On the new genus Merva, ib. vol. XII. 
 
 125. Ott the Charj or Otis Bengalensis, ib. vol. XVI. 
 
 126. On a New Genus of the Meropidse, J. A. S. B , vol. V. 
 
 127. A new Genus of the Picadae, also two new species of the Genus 
 
 Sitta, ib. vol. V. 
 
 128. Two new species of Meruline Birds from Catamandu, ih. vol. VIII. 
 
 129. On a a new species of Plecotus, ib. vol. XVI. 
 
 130. On a new genus of the Fissirostrial Tribe at Catimandu, ih. vol. VIII. 
 
XX 
 
 guages, customs and faiths of the Himalayan Tribes, and 
 completed a natural history of the quadrupeds and birds of 
 these regions. Throughout the Bird and Quadruped depart- 
 ments of our national Museum, Mr. Hodgson's name stands 
 prominent." Dr. Jerdon says, " Mr. Hodgson, for many 
 years our accomplished Minister at the Court of Nepal, has 
 added largely to our knowledge of the birds of the Himalaya, 
 few of which escaped his notice. His papers are distin- 
 guished by deep research and great acumen, and are very 
 full of details of structure." 
 
 The following extract from the Natural History Review 
 for April 1865, p. 156, is also worthy of notice : 
 
 "About the year 1832, Mr. B. H. Hodgson, for many years British resi- 
 dent at the Court of Nepal, began his labours. This gentleman, it may be fairly 
 said, has distinguished himself far beyond all his fellow-workers, by the great 
 extent of his collections, and the numerous observations he has given to the 
 public on almost every branch of Natural Science. Before Mr. Hodgson com- 
 menced his residence in Nepal, the Zoology of that country and of the high ranges 
 of the great adjacent mountain-chain was almost unknown in Europe, and the 
 novelties, which it fell to his lot to discover and describe, were consequently both 
 striking and numerous. With the utmost liberality Mr. Hodgson has from 
 time to time presented the whole of his enormous collections to the British 
 Museum, and to other scientific institutions in this country, and though it is 
 much to be regretted that he has never collected the whole of his scattered 
 •writings into one connected series, this deficiency has been to some extent sup- 
 plied by two catalogues of Mr. Hodgson's collections, published by the Trustees 
 of the British Museum in 1846 and 1863 Referring to the list of Birds in 
 the second edition of this catalogue (prepared, we believe, by Mr. G. E. Gray,) 
 it will be seen that the species of' this class of Vertebrates obtained by 
 Mr. Hodgson, in Nepal, Sikim, and Tibet number no less than 168. Nearly the 
 whole of these are represented in our National Collection, through Mr. Hodg- 
 son's munificence, by several specimens in skins as well as by drawings 
 made from life, and in many instances by skeletons or portions of skeletons." 
 
 The time, trouble, and expense incurred in collecting 
 materials for the above contributions were immense. 
 Hunters, taxidermists, collectors, draftsmen, copyists, and 
 translators had to be organised and trained, their works 
 
XXI 
 
 constantly watched and directed, and their charges all de- 
 frayed from a private purse ; and, amidst his onerous official 
 duties and private literary occupation, Mr. Hodgson cheer- 
 fully did all that was necessary or desirahle. Of the work 
 done by his staff of hunters and taxidermists, some idea 
 may be formed from the fact that no less than a total of 
 10,499 specimens, including 9,512 birds, 903 mammals, and 
 84 reptiles &c., all their handiwork, were presented to the 
 British Museum, besides several thousands more to the 
 Asiatic Society of Bengal and other scientific bodies. Du- 
 plicates from these collections have been distributed to the 
 chief European and American Societies. 
 
 The draftsmen were employed in drawing natural 
 history specimens and ethnological, architectural and anti- 
 quarian subjects, as also maps, plans, routes &c. The 
 drawings were made of one uniform size, folio, each con- 
 taining one or more subjects. There is no record to show the 
 total number of drawings prepared under the superin- 
 tendance and at the expense of Mr , Hodgson ; but he 
 presented 1,241 sheets containing drawings of birds and 567 
 sheets of mammals to the Zoological Society of London; 
 55 sheets of reptiles &c. to the British Museum ; 46 sheets 
 of ethnological illustrations to the Christie Collection ; 61 
 sheets of ditto to the Anthropological Society of London ; 
 66 sheets of architectural drawings to the India Office 
 Library ; and 24 sheets of architectural and 258 sheets of 
 archselogical drawings to the Institute of France. The last 
 were accompanied by a large mass of MSS., mostly in 
 Sanskrit, explanatory of the Buddhist drawings. It is to 
 these that M. Bumouf repeatedly refers in his great work 
 on the History of Indian Buddhism. 
 
 Mr. Hodgson's collection comprised a great number of 
 ethnographical specimens, mostly crania, which haye been 
 given to the British Museum. It included, moreover, three 
 
xxu 
 
 trunks full of MSS. of various kinds, in Sanskrit, Newari, 
 Persian, and English (mostly unpublished essays, papers and 
 notes by Mr. Hodgson, and translations from old Indian 
 records), which had been amassed for the full exposition of 
 the history, institutions, races and tongues, revenue and 
 commerce of Nepal and other Indian places. The whole of 
 this collection was presented to the India Office, in August 
 1864, along with a detailed catalogue of its contents. The 
 catalogue is too long to be copied here, but the following 
 extract from the report of the Librarian of the India Office 
 will give an idea of the value attached to the collection by a 
 competent judge. 
 
 " Mr. Hodgson's present to our Library is indeed one of eminent im- 
 portance, if only embracing materials from which, for the first time, the 
 history, political, religious and linguistic, of Nepal might be digested by a 
 competent scholar. That a person duly qualified to undertake such a 
 compilation be found is highly desirable ; though no one in any wise so ably 
 as the learned donor himself could execute an account of a people, among 
 whom, in the advantageous and responsible position of British Eesident at 
 the Court of Kathmandu, Mr. Hodgson passed nearly a quarter of a century. 
 At least it is earnestly to be hoped that Mr Hodgson's health will still 
 render it practicable for him to contribute a single chapter, and that a most 
 valuable one, to the history of Nepal, in a narrative of the measures by 
 which he succeeded, on more than one critical occasion, in restraining the 
 Nepalese from disastrous irruption into the plains of India. The influence 
 that effectuated this check, was wholly personal to Mr Hodgson, and yet 
 the service here referred to, though of momentous import, has never, it occurs 
 to me, been recognised. 
 
 " The Sanskrit and other oriental MSS. sent by Mr. Hodgson are a priceless 
 addition to our collection. Of most of these there are no other copies in 
 Europe." 
 
 Among the papers contained in this collection was a 
 number of vocabularies of the non- Aryan vernaculars of 
 India and its frontiers, and these have been most satisfactorily 
 utilised in Dr. W. W. Hunter's Non- Aryan Dictionary. 
 
 There are yet two other contributions made by Mr. Hodg- 
 son to the cause of knowledge which require to be noticed 
 
XXIU 
 
 here. Tlie first is a collection of zylographs, comprising 
 two complete sets of the great cyclopedias of Tibet, the 
 Kahgyur and the Stangyur. Each set is made up of 334 
 bulky volumes, printed with wooden blocks on Tibetan paper, 
 in the Indian puthi form, and comprises the whole circle 
 of the sacred literature of the Tibetans. Analyses of these 
 grand compilations have been published by M. Csoma 
 de Koros in the last volume of the Asiatic Researches and 
 in the Journal of the Asiatic Socity of Bengal, and they 
 show the high value of the works for a correct understand- 
 ing of the religion of Buddha as current beyond the Hima- 
 layan range. The number of copies extant of these grand 
 com.pilations is exceedingly limited. The Kahgyur alias 
 Kangyur includes no less than a hundred volumes, arranged 
 under the three grand divisions of Dulva, Do, and Sherchin, 
 whence their common name De-not-sum, Sanskrit, Tripithaka, 
 " The three Repositories." This is obviously of the same 
 character as the Buddhist Tripithaka as now known in China 
 and Japan, of which E-ev. S. Beal has lately published a useful 
 catalogue, though the order of arrangement and the con- 
 tents are not the same. The whole of the works in either 
 case is strictly sacred or religious. The name Kahgyur 
 means " translations of commandments," and the works are 
 avowed to be translations of texts existing between the 7th 
 and the 13th centuries, mostly in the 9th, in the language 
 of Magadha. 
 
 " The Stangyur is a compilation in Tibetan of all sorts 
 of literary works, written, mostly by ancient Indian Pandits, 
 and some learned Tibetans, in the first centuries after the 
 introduction of Buddhism into Tibet, commencing with the 
 seventh century of our era. The whole makes two hundred 
 and twenty-five volumes. It is divided into two classes -the 
 Is and ^Bgyud and Mdo, (Tantra and Sutra classes in 
 Sanskrit). The ' Egyud,' mostly on Tantrika rituals and 
 
XXIV 
 
 ceremonies, makes eighty-seyen volumes. The ' Mdo,' on 
 science and literature, occupies one hundred and thirty-six 
 volumes. One separate volume contains hymns or praises of 
 several deities or saints. And one volume is the Index of the 
 whole." {Asiatic Researches, XXI, 653.) Only a few of 
 the richer monasteries of Tihet possess these zylographs : 
 beyond Tihet they were unknown. The works were first 
 printed in 1731, from blocks which are still in use in a monas- 
 tery near TestrUhua-po. Mr. Hodgson obtained two sets, the 
 second set, now in the India Office, from the Grand Lama of 
 Thibet. The first set is now preserved in the Library of the 
 Asiatic Society of Bengal. 
 
 The second contribution refers to Sanskrit-Buddhist 
 works, of which Mr. Hodgson discovered a great number in 
 Nepal. The existence of these was before his time per- 
 fectly unknown, and his discovery has entirely revolutionized 
 the history of Buddhism as it was known to Europeans in 
 the early part of this century. The total number of works 
 discovered is not known, but it is believed that the works 
 when carefully arranged and indexed will amount to about 
 two hundred. Copies of these works to the total number of 381 
 bundles have been distributed so as to render them accessible 
 to European scholars. Of these eighty-five bundles com- 
 prising 144 separate works were presented to the Asiatic 
 Society of Bengal; 85 to the Royal Asiatic Society of 
 London ; 30 to the India Office Library ; 7 to the Bodleian 
 Library, Oxford ; 174 to the Societe Asiatique, and M. 
 Burnouf . The last two collections have since been deposited 
 in the Bibliotheque Nationale of Erance. 
 
 The character of these works was first noticed by 
 Mr. Hodgson in his Essays. He was thus not only the dis- 
 coverer of these most ancient and authentic records, but also 
 the first intelligent exponent of their nature and value, both 
 in their ritualistic and in their philosophical aspect, and 
 
XXV 
 
 very appropriately did Burnouf address him, in the dedica- 
 tion of his Saddharma-pundarika, " comme fondateur de la 
 veritable etude de Buddhisme." Elsewhere he added, " Qiiand 
 aux dogmas generaux de Buddhisme il n'y a rien dans 
 le Saddharma-pundarika que ne se trouve dans vos excellents 
 m.emoires. Vous avez trac6 d'une maniere complete et har- 
 die le plan de 1' edifice de Buddhisme." It should be added, 
 however, that the plan adopted by Mr. Hodgson was to 
 give the result of his researches, and not to describe at 
 length the contents of the works found by him, and his 
 notices, therefore, served more to excite than to allay 
 curiosity in regard to those texts. 
 
 M. Burnouf, working on the codices that were sent to 
 Prance, produced, in 1844!, his 'Introduction a I'Histoire du 
 Buddhisme indien.' None can speak too highly of the 
 industry, the ability, and the critical acumen displayed in this 
 learned essay ; but in it the nature of the materials was subor- 
 dinated to the historical facts deducible from them, and 
 the MSS. therefore remained comparatively unknown. His 
 next venture was a translation of one of the works, the 
 Saddharma-pundarika — " le Lotus de la bonne Loi," — and it 
 affords an excellent specimen of the nature, character, style, 
 and subject of the Nepalese collection. 
 
 The MSS. presented to the Royal Asiatic Society of 
 Great Britain have the benefit of a nominal catalogue pre- 
 pared by Professors Cowell and Eggling, but no analysis 
 of any of them has yet been published. Mr. Bendall has, I 
 hear, in hand an edition of the Vinaya-Sutra, and M. E. 
 Senart promises a recension of the Mahdvastu Avaddna, 
 taken probably from the Paris collection. 
 
 Of the Calcutta collection one work, the Lalita-Vistara, 
 ■was published by me several years ago, and brief notices 
 were added of seven others in its Introduction ; but the 
 rest, until lately, had never been touched. Even the list 
 
preserved of it was corrupt, sometimes describing the same 
 work under two or three names as different works, at others 
 giving one name for four or five or more works. These 
 mistakes arose chiefly from the fact of two or more different 
 works having been written continuously in a single volume 
 without any break in the pagination, and in cursory exami- 
 nation, only the first and the last page of each codex having 
 been read to make out the name of the volume. 
 
 In order to bring to a focus all the information avail- 
 able regarding the MSS. brought away from Nepal by Mr, 
 Hodgson, Dr. W. W. Hunter published, last year, a cata- 
 logue, giving the names of all the works comprised in the 
 several collections ; but the list given in it of the Calcutta 
 collection, compiled by me from the records of the Asiatic 
 Society's office, is, I am sorry to observe, for the reasons 
 aforesaid, not correct. "Whether similar errors, owing to 
 similar causes, exist in the European lists or not, I cannot 
 make out ; but on the whole the Catalogue is a useful compila- 
 tion, and the thanks of oriental scholars are due to its learned 
 author for the service he has done them by its publication. 
 
 When the MSS. were discovered, opinion was divided as 
 to their age and authenticity. While men like Burnouf, 
 Prinsep, Wilson and others accepted them to represent the 
 oldest records of Buddhism, those who had directed their 
 attention to the Pali texts of Southern Buddhism thought 
 otherwise; and the discovery and decipherment of the 
 As'oka edicts strengthened their position a great deal. It 
 was urged that since the Pali of the edicts was the oldest 
 type of that language, and it was unquestionably the ver- 
 nacular of India within 250 years of Buddha's ministry, 
 and since it was equally unquestionable that Buddha sought 
 proselytes among the unlettered classes of society, he must 
 have addressed them in the vernacular dialect of the time, 
 and the most authentic and ancient record of his religion 
 
XXVll 
 
 necessarily must be found in the Pali language. This, how- 
 ever, is a non sequitor. Admitting, for the sake of argument 
 and not as facts, that the premises are correct, it does not follow 
 that the religion of S'akya Sidha must exist in the Pali lan- 
 guage. The language used in preaching to the masses is not 
 the language that is ordinarily used, nor is it fit, for the develop- 
 ment of abstruse philosophical ideas ; and the southern Pali 
 texts do not pretend that they are verbatim reports of S'akya's 
 preachings. It would be absurd to suppose that in the 6th 
 century before Christ there was any organisation for 
 verbatim reports, and that such organisation was brought 
 into operation to take down the sermons and lectures of 
 an itinerant hermit addressed to the lower orders of the 
 people. It must follow that the teachings of the saint 
 were recorded by his followers, long after date, when the 
 effect of those teachings had been thoroughly established, 
 and there was a desire created to know what he had taught ; 
 and that the records contained the substance of the teachings 
 as remembered by those who reduced them to writing. 
 In such a case it is by no means necessary that even the 
 language should be the same which was used at the time of 
 preaching. To quote the opinion of Mr. Hodgson {JEssays, 
 p. 121) — " The preaching and the spreading of the religion 
 is a very different thing from the elaboration of those 
 speculative principles from which the religion was deduced. 
 In the one case, the appeal would be to the many ; in the 
 other to the few. And whilst I am satisfied that the 
 Buddhists as practical reformers addressed themselves to 
 the people, and as propagandists used the vulgar tongue, 
 I think those philosophical dogmata which formed the basis 
 of the popular creed, were enounced, defended, and sys- 
 tematised in Sanskrit. I never alleged that the Buddhists 
 had eschewed the Prakrits, I only denied the allegation 
 that they had eschewed the Sanskrit ; and I endeavoured 
 
XXVlll 
 
 at the same time, to reconcile their use of both, by drawing 
 a distinction between the means employed by their philo- 
 sophers to establish the principles of their religion, and the 
 means employed by their missionaries to propagate the 
 religion itself." History fully supports the validity of this 
 position ; but not to travel out of India I may appeal 
 to a parallel case of recent date and unquestionable 
 authenticity — that of Chaitanya of the 15th century — to 
 prove the fact. The lectures of that saint were delivered 
 in three languages : Bengali in Bengal, Uriah in Orissa, and 
 Hindi in the North Western Provinces, but they have been 
 all reduced to Bengali in the CJiaitanya-charitdmrita, while 
 his philosophical doctrines occur in Sanskrit. So strong was 
 the influence of Sanskrit in this case that the followers of the 
 saint have thought fit even to annex to the Bengali text a 
 Sanskrit commentary. In the 6th century before Christ, this 
 influence of the Br4hmanic language must have been infinitely 
 more powerful, and it is difficult to suppose that its use 
 was then avoided even in philosophical disquisitions. Were 
 it otherwise, still the fact is patent that the Buddhists them- 
 selves, both Northern and Southern, admit in the most un- 
 qualified terms that their scriptures, including the teachings 
 of the founder, were compiled, not during the lifetime of the 
 teacher, but at three convocations held from time to tim.e 
 during 250 years after his death. This admission is a settler. 
 To contradict it would be to attach to a priori arguments an 
 importance which logically they cannot claim. 
 
 Nor are the premises on which the theory is based 
 at all tenable. The Pali of the Edicts- was, doubtless, the 
 language of record and the Court language of As'oka; it 
 was probably also, with more or less local variations, the 
 vernacular of the Indo- Aryan races ; but it is far from being 
 a proved fact, that it was the common vernacular of all the 
 different races, Aryan and non- Aryan, who peopled India 
 
XXIX 
 
 in former times. Nay, the presumption is strong that the 
 case was quite the contrary. Unity of language implies or 
 presupposes not only unity of race, unity of religion, and 
 unity of political condition, but also unity of climatic 
 influences. Sounds are the outcome of the vocal organs ; 
 but those organs, though formed on the same model and 
 structurally are identically the same, are not in the same state 
 of development and tension under all circumstances. The 
 gutturals of northern climes, which we have to " hiss, spit and 
 sputter all," cannot be naturalised in the tropics. The 
 guttural K of the Persians is entirely lost by their descen- 
 dants in India, even in the second generation. The early 
 Indo- Aryans had the same K, as we find in the Pratis'akhyas, 
 but it has long since been lost. The Bengali organs of 
 speech in the Gangetic delta cannot control the sounds 
 which are natural to the people of Central and North 
 "West India. Hence it is that among the descendants of the 
 Aryan immigrants one single language, the original Sanskrit, 
 got converted into the different vernaculars that are now 
 current. The process of change was even more powerfully 
 in operation at the time of As'oka, when social intercourse 
 among the different tribes was more limited than it is now. 
 Then, at that time, the non- Aryan races were more powerful 
 and better organized than now, and they spoke in very 
 different dialects. And under the circumstances it was 
 impossible for the Pah to have been the common vernacular 
 of all at the time of As'oka. It might have been the lingua 
 franca, but certainly not the vernacular or the household 
 language of all classes. 
 
 Three hundred years before the time of As'oka the case 
 was even stronger. Society was much more divided, the 
 different tribes were more isolated, and the influences 
 which regulate the decay and regeneration of languages 
 much more actively in operation ; and it was impossible for 
 
XXX 
 
 S'akya Budclha to make himself intelligible to his mixed 
 Aryan and non- Aryan audiences in one common language. 
 He must have adapted his language to the capacity of his 
 hearers, and if we had verbatim rej)orts of his lectures, they 
 would have shown that he did not speak in the same dialect 
 at Magadha and at Sravasti. There is then the evidence of 
 the GathA, which has been so largely quoted in Buddhist 
 works to prove the authenticity of the Sanskrit narratives, to 
 show that the popular language of the Aryans at the time of 
 As'oka's death and for some time before it, was the G-athA and 
 not the Pali. {Gf. Introduction to my edition of the Lalita- 
 Vistara.) And this suggests the question — was it the Gatha, 
 or some now unknown archaic form of Pali, or the Gathd, 
 in varying forms to suit local circumstances, that S'akya 
 used in his preachings ? There is nothing reliable to answer 
 this question ; but whatever it was, it was not pure Sanskrit, 
 nor was it the same everywhere. A preacher anxious to win 
 the heart of his hearers and secure proselytes could not 
 adopt any language but that which would appeal directly 
 and tellingly upon the hearers. The Sanskrit could not do 
 so in the time of S'dkya Siaha, ergo the language of S'akya 
 was not Sanskrit, but one or more vernaculars, and the same 
 must have been the case with his successors. Anyhow with 
 the unquestionable and living proof of the Gdtha, we cannot 
 unhesitatingly accept the Pali. 
 
 Professor Lassen, following Turnour and the Oeylonese 
 accounts, is of opinion that Mahendra arrived in Ceylon 
 in 245 B. 0., and he or his successors taught the religion 
 of S'Akya orally, without any text, for one hundred and 
 fifty years, until between 102 and 75 B. C. the Pita- 
 kataya was committed to wi'iting in Pali and its com- 
 mentaries in Cingalese {Mahavanso, Ch. 33), and five 
 hundred years after that Buddha Ghosa translated the 
 latter into Pali. (Idem, Ch. 37.) Dr. John Muir does 
 
XXXI 
 
 not subscribe to this opinion. He says, " It is also 
 difficult to concur in Lassen's opinion as to the period 
 at which the Pali or Magadhi was introduced into Ceylon. 
 Mahendra and his followers, who were no doubt numerous, 
 must necessarily have carried with them the language of 
 their native country ; and not only so, but they may have 
 been the bearers of numerous works written in that language. 
 For it is not easy to receive literally the account given by 
 the Ceylonese writers of the time, at which their religious 
 works were first committed to writing, or to suppose that 
 the foreign propagators of Buddhism, who would at first be 
 ignorant of Cingalese, should, at the period of their arrival, 
 have had no records in their own language of the new religion 
 which they were introducing, or that these records should 
 not have been safely handed down to their successors." 
 While fully subscribing to Dr. Muir's argument, I cannot 
 help thinking that the expressions, " the language of their 
 native country" and " records in their own language," are 
 calculated to mislead. The language of the records must 
 have been that in which they were preserved in their native 
 country, and not necessarily their native vernacular. In case 
 of the Jesuit Missionaries in Southern India, the language of 
 the Bible they introduced was not the vernacular of their 
 native country ; and what was true of the Missionaries was 
 equally so of the Buddhist propagandists. At the time of 
 Mahendra (245 B. C.) two, if not three, convocations of the 
 Buddhist clergy had already been held and their scriptures 
 finally settled, and the books carried must have been what 
 were so settled at the convocations, and these were certainly 
 not written in Pali or Magadhi ; for the PAli of the Pitaka- 
 taya is not the Pdli of As 'oka's edicts, and the Magadhi, as 
 we know it, could not have been in existence when the Pali 
 was current, for it is unquestionably a later evolution of the 
 Sanskrit than the Pdli. To say the Mdgadhi of the original 
 
xxxu 
 
 texts must have been different from the dramatic Maga- 
 dhi, is to give up the contention altogther, for we then come 
 to something unknown and non-existent. It follows conse- 
 quently, that the premises with which the advocates of the 
 Pali theory start must fall to the ground, and with them the 
 conclusion about the claim of the Pali to be the language of 
 the original texts. 
 
 The discovery of the Chinese translations of original 
 Buddhist records has placed in the hands of scholars a new 
 mass of evidence which goes a great way to solve this vexed 
 question. These records are avowed to be translations, not 
 from Tibetan or Pali texts, but from the Fan, the language 
 of the Brahmans, i. e., the Sanskrit. Some of these trans- 
 lations date from the 1st century of the Christian era, 
 and most of them were prepared between the 3rd and the 9th 
 centuries. These facts incontestably prove the existence of 
 some Sanskrit originals at a time long anterior to the date of 
 the Pali translations of Ceylon. 
 
 The question then arises, are the MSS. discovered by 
 Mr. Hodgson the representatives of those originals ? That 
 some of them are not so, and of comparatively recent date, is 
 fully admitted ; but there are others whose claims to authen- 
 ticity and antiquity cannot be questioned. Their names are 
 given in the Chinese versions, and that circumstance alone is 
 sufficient to vindicate the justice of their claim. It is to be 
 regretted that the public has not before it translations of 
 all these Chinese versions to compare with Mr. Hodgson's 
 Sanskrit texts, but from what little it has, ample evidence 
 is found in favour of the Nepalese texts. The Ceylonese, the 
 Burmese and the Siamese versions of the life of S'akya as 
 preserved in Pali are deeply tinctured with local colouring. 
 They give us pictures of the places where they were 
 produced, and not of India, and the languages in which they 
 are preserved are of a much later date than even the monu- 
 
XXXUl 
 
 mental PAli of As'oka,* whereas tlie diinese version, as seen 
 in Mr. Beal's ' E,omantic Legend of Sdkya Buddha,' is 
 purely Indian, perfectly devoid of local colouring, and it 
 is impossible to believe that it had been taken from any Pdli 
 original. 
 
 Mr. Beal's work is a mutilated version of the original 
 Chinese, many descriptive portions being omitted ; but such 
 as it is, it " is a translation of the Chinese version of the 
 ^ Abhinishkramana Sutra' done into that language by 
 Djnanakuta, a Buddhist priest from North India, who 
 resided in China during the Tsui dynasty, i. e., about the end 
 of the sixth century A. D. It would seem from a consi- 
 deration of the title of the seventeenth chapter, ' Leaving 
 the palace for religious life,' that originally the story of the 
 ' Abhinishkramana' was simply that of Buddha's flight from 
 his palace to become an ascetic. Afterwards, the same 
 title was applied to the complete legend (as in the present 
 work), which includes his previous and subsequent history. 
 A very valuable date, later than which we cannot place the 
 origin of the story, may be derived from the colophon at the 
 end of the last chapter of the book. It is there stated that 
 the ' Abhinishkramana Siitra' is called by the school of 
 Dharmaguptas Fo-pen-hing-king ; by the Sarvdstivddas it 
 is called Ta-chwang-yen (great magnificence, *. e., ' Lalita- 
 Vistara') ; by the Mahasanghikas it is called Ta-sse, i. e., 
 Mah^vastu." (Beal's Introduction, p. v.) This description 
 shows that it is made up of three distinct Sanskrit works, 
 the Abhiniskra/tnana Sutra, the JLalita- Vistara, and the 
 Mahdvastu, — all relating to the Hfe of Buddha, and it is 
 hopeless to expect that it should closely represent any one of 
 
 * Westergaard and Kuhn take the Ceylonese Pali to be the language of 
 Ujjaini, a local Prakrit, and Oldenberg places its original home in Southern 
 India (Andhara and Kalinga) ; neither place connected with the original nidus 
 of Buddhism. 
 
XXXIV 
 
 the tliree originals. It is observable, too, tbat Asiatic 
 translators have never observed the rigid scrupulousness of 
 the modern European rules about faithful translation, where 
 the ipsissima verba of the original is carefully preserved, and 
 even the turn of the style, language and idiom is attempted 
 to be reproduced. Ordinarily a general concordance in 
 feature is all that Asiatics think necessary, and much lati- 
 tude is allowed in ornamentation. It is, nevertheless, not 
 difficult to show which parts of the Chinese version have been 
 taken from which work, for the correspondence in language 
 even in the purely descriptive portions, which refer not to the 
 speeches of the principal actors, is as close as can reasonably 
 be expected, if we bear in mind the peculiarities of the 
 Sanskrit and the Chinese idioms. To give an instance : 
 chapter. VII of the Chinese version (page 35), giving an 
 account of the descent of the Bodhisattva, opens with the 
 following : 
 
 "At this time Prabhapala Bodhisattva, the "Winter being now passed, 
 and the opening month of Spring arrived, when all the flowers and the trees 
 put out their scents, the vernal air, soft and serene, neither too cold nor hot, 
 the young grass and other verdure freshly come forth, brightly shining on 
 every side, at the time of the junction of the constellation Kwei (with 
 the sun)" &c. 
 
 This subject is treated of in the 6th chapter of the 
 Lalita-Vistara, and in my translation (p. 94) it commences 
 with the words : 
 
 " Thus, Bhikshus, the Winter having passed away, in the fullness of the 
 Spring season, in the month of Vaisakha, when the sun was in the constella- 
 tion Vi^akhd, the trees were covered with leaves, and loaded with exquisite 
 flowers and blossoms. The earth was covered with a carpet of green. The 
 evils of great heat or cold were then absent, and everywhere there was calm 
 and quietness. At such a time the Bodhisattva &c. &c." 
 
 It is obvious that the translators have arranged their 
 words and sentences with a keen eye to the English idiom, 
 and the Chinese translation has judiciously omitted the name 
 
XXXV 
 
 of the Hindu month, which would have been useless and 
 puzzling to Chinese readers, the name of the constella- 
 tion being quite sufficient for them. These divergences 
 apart, it is undeniable that this portion of the Chinese 
 version is a counterpart of the Sanskrit Lalita-Vistara as 
 we have in Mr. Hodgson's collection. Other instances of 
 such close correspondence in language may be multiplied 
 ad libitum, and the portions taken from the Mahdvastu also 
 affords similar correspondence ; but we look in vain for such 
 coincidences in the Southern versions. There even the 
 speeches of the saint and his divine mother, which from 
 their sanctity should have been most faithfully preserved, 
 appear to be quite distorted. The details, too, of the 
 narrative have been very materially altered, so as to show 
 that we have in them an imperfect outline of the story 
 and its substance. To give an instance. The Lalita-Vistara 
 gives the dream of Maya in these words : 
 
 " A noble elephant, white as silver or snow, having six tusks, well- 
 proportioned trunk and i'eet, blood-red veins, adamantine firmness of joints, 
 and easy pace, has entered my belly." (p, 94}. 
 
 The Tibetan version has : — 
 
 " Un elephant blanc comme la neige et I'argent, a six defenses, aux pieds, 
 a la trompe superbes, a la tete rouge, k la d-marche agreable, aux membres 
 forts comme le diamant, le plus beau des ^l^phants entrait en elle, et jamais 
 elle n'avait vu, ni entendu (dire) qu'on eprouvat un pareil bien-etre." 
 (Foucaux, p. 61). 
 
 The Chinese text has — ^ 
 
 " Bodhisatwa having then descended into the womb of Maya the Queen, 
 she in the midst of her sleep had a dream to this effect, ' she thought she saw 
 a six-tusked white elephant, his head coloured like a ruby (or red pearl) &o. 
 descend thro' space and enter her right side.' " (Beal, p. 37.) 
 
 All these three Northern versions it wiU be seen, are 
 closely similar, and unquestionably produced from one 
 source. But we fail to perceive anything like this simili- 
 tude in the Southern narratives. The Burmese version of 
 Bishop Bigandet (p. 29,) says : 
 
XXXVl 
 
 " Opposite this mount and facing the cave where Maia sat surrounded 
 by her attendants, rose another mount, where Phralaong, under the shape of a 
 young white elephant, was roaming over its sides in various directions. 
 He was soon seen coming down that hill, and ascending the one where the 
 princess lay on her bed, directed his course towards the cave. On the 
 extremity of his trunk, lifted up like a beautiful string of flowers, he carried 
 a white lily. His voice, occasionally resounding through the air, could be 
 heard distinctly by the inmates of the grotto, and indicated his approach. 
 He soon entered the cave, turned three times round the couch whereupon 
 sat the princess, then, standing for a while, he came nearer, opened her 
 right side, and appeared to conceal himself in her womb." 
 
 The Siamese version follows this account pretty closely, 
 but not quite faithfully. It says — 
 
 " Then they led her to a golden palace, standing on a silver mountain, 
 and prayed her to rest on a couch with her face turned to the west. Then 
 she saw a golden mountain, whereon the Royal Being that should be Buddha 
 marched in the form of a white elephant. The most admirable of white 
 elephants, leaving the mountain of gold, came to the foot of the mountain 
 of silver, and passed round to its northern side. In his beautiful trunk 
 he held a newly expanded white lotus flower. He ascended the mountain, 
 and having trumpeted loudly, entered the golden palace. Thrice he marched 
 around the couch, and at the end of the third circuit, he appeared to enter 
 her right side, and pass into her womb." (Alabaster's Wheel of the Law, p. 98). 
 
 None, I venture to think, will be disposed to accept 
 these Pali versions to be the archetypes of the Chinese 
 text, or to doubt for a moment that the Sanskrit original 
 as we have it in Mr. Hodgson's collection supplied the 
 model for it. If so, the fact being admitted that the 
 first Chinese version of the Lalita-Vistara was prepared 
 in the first century of the Christian era, the inference 
 is unavoidable that the Sanskrit original had existed for 
 at least two to three centuries before that time to have ac- 
 quired the necessary antiquity and religious authority to 
 be fit for acceptance as the scriptures of the Buddhists, and 
 worthy of translation by the people of China. This brings 
 us to the Convocation held under the auspices of As'oka ; but 
 for the reasons assigned in the Introduction to my edition of 
 
xxxvu 
 
 the Lalita-Vistara, it is impossible to believe tbat that work 
 was prodaced on that occasion {of. pp. 66-7), and we must go 
 back to the synod of KdMs'oka. Now, the Lalita-Vistara as 
 we have it at present is a compound of two different works — a 
 prose version in pure Sanskrit, which substantiates its state- 
 ments by quotations from a metrical and simpler version in 
 the Grdthd dialect. I pointed out this fact twenty-seven years 
 ago (Journal, As. Soc. for 1856), and it has since been general- 
 ly accepted. At the last Oriental Congress, held at St. Peters- 
 burg, it was announced as a new fact, but in no way contro- 
 verted. The interval between the synod of Kalas'oka and the 
 Nirvana cannot be extended to much more than a hundred 
 to a hundred and forty years. If we admit the originality 
 of the Pali we have to believe that within that period, the 
 original life of the saint in PdH was first rendered into 
 Gatha and then into Sanskrit, and that the most ancient and 
 authentic Pdli having been lost, the author of the Sanskrit 
 text was obliged to quote the Gatha for his authority. This 
 would be absurd, and the Pali theory must, therefore, be 
 abandoned. 
 
 It is to be regretted that evidence is wanting to prove 
 in the above way the authenticity of the other works of the 
 collection under notice ; but the evidence available in favour 
 of the assumption that the more revered portions of the scrip- 
 tures were compiled at the same, or about the same, time at 
 which the Lalita-Vistara was got up is by no means stinted. 
 It would be unreasonable and opposed to every law of in- 
 ference to suppose that the Lalita-Vistara was the only work 
 got up at the time ; and if any faith is to be placed in the 
 accounts of the convocations, held avowedly to preserve the 
 scriptures from corruption and interpolation, and to settle 
 disputed points of doctrine and of disci2)line, the conclusion 
 is forced on us that several works, besides the Lalita-Vistara, 
 were compiled on those occasions. And as a number of Mr. 
 
XXXVlll 
 
 Hodgson's texts are written in the same style as that of 
 the Lahta-Vistara, and quote the Gathas in support of their 
 statements, it would he perfectly reasonable to accept them 
 to be of the same age. Moreorer, as the Gathi was not 
 adequate for the precision necessary for abstruse philoso- 
 phical discussions, and no language existed in India in former 
 times which was so well fitted for the definition of various 
 shades of philosophical thought as the Sanskrit, it would be 
 by no means unreasonable to suppose that Sanskrit alone, 
 without the Gatha, was used for philosophical works, and as 
 the philosophy of Buddhism form the corner-stone of the 
 doctrine of Buddha, some works on the subject must have 
 existed from the earliest date. At any rate, the Pdli originals 
 of the present Sanskrit works must first be found before the 
 argument above set forth can be fairly traversed. This argu- 
 ment is the same which Pali scholars used before the dis- 
 covery of the Sanskrit texts, and it is perfectly legitimate. 
 
 There was a time when it was urged that the rational 
 character of the Pali narrative was of itself proof sufiicient 
 for their antiquity and originality, and James Prinsep went 
 the length of admitting that " if the rationality of a story 
 be a fair test of its genuineness, which few will deny, the 
 Pali record will here bear away the palm." The publica- 
 tion of some of the original Pali texts has since completely 
 set this argument at rest. The quotations given above leave 
 us little room for choice on the score of rationality. They 
 are alike legendary, and full of romantic fables. "Were they 
 otherwise, still the question at issue would not be influenced 
 one way or other by it. Plausibility is no proof in law, nor 
 can it be in history. If we admit the reverse of the position, 
 we have to accept all the society novels and stories of 
 the day as history. The argument is that the Chinese texts 
 were taken from Sanskrit originals, and that those originals 
 are now before us in the MSS. discovered by Mr. Hodgson ; 
 
XXXIX 
 
 and tMs is borne out by their close correspondence in name, 
 language and matter. If this be admitted, as it must be, 
 tbe high value of the discovery cannot be gainsaid. 
 
 This question, however, of the antiquity of the MSS. 
 apart, the services rendered by Mr. Hodgson to the cause of 
 literature and science generally have called forth the warmest 
 acknowledgments from all who are able to appreciate them. 
 The quotations given above, express the opinion of some of 
 the ablest critics on the subject, and associated bodies have 
 not been slow in bearing their testimony to their value. 
 The Asiatic Society of Bengal, whose transactions have been 
 so greatly enriched by the contributions of Mr. Hodgson, 
 presented him, on the occasion of his retirement from India, 
 an address, elected him an Honorary member, and voted 
 a marble bust which now adorns its meeting-room. The 
 Royal Society of London, the highest scientific association 
 on the face of the earth, elected him a Fellow ; and another 
 body no less distinguished and more exclusive, the French 
 Academy, elected him a Foreign Member. The dignity of 
 the Knighthood of the Legion of Honor, was bestowed on 
 him by the French Grovernment. He has now retired from 
 the field of active labour, carrying with him the respect and 
 esteem of all cultivators of science, and the warmest wishes 
 of his friends and admirers for his long Hfe and prosperity 
 in his happy home in Gloucestershire. 
 
 To turn now to the immediate object of this Preface. 
 The total number of MSS. presented by Mr. Hodgson to the 
 Asiatic Society of Bengal was 86 bundles, including 170 
 separate works on various subjects. They vary in extent 
 from a few slokas to a hundred and twenty thousand stanzas. 
 The great bulk of the works refers to the history, philosophy, 
 morality, and rituals of the religion of Buddha; a few 
 are devoted to miscellaneous subjects. To classify them 
 according to the scheme of the Nepalese Buddhists as de- 
 
xl 
 
 scribed by Mr. Hodgson in bis essays, (pp. 11 f.), I find, is 
 impracticable. The codices do not in their colophons always 
 give the names of the classes to which they belong, and the 
 definitions of the classes as supplied to Mr. Hodgson by his 
 informants are obviously arbitrary, and do not suffice to help 
 me. An old classified catalogue would have been of much 
 use ; but such a record does not exist. Taking no note of a 
 primer on grammar,* another on versification,! a collection 
 of moral maxims, | obviously Hindu, a commentary an a Jain 
 astronomical work,§ a treatise on precious stones, || and a 
 few rituals, the whole of the works are narrative, in each 
 case the author relating what he had heard himself or from 
 some one of what Buddha said on particular occasions about 
 particular subjects, and in so far the form of the works 
 supply no clue to their classification. The subjects, too, are 
 not unoften so varied in each work that they afford no help. 
 The threefold division of the Southern Buddhists — the Sdtra, 
 the Vinaya, and the Abhidharma — is nowhere prominently 
 marked in the Nepalese texts. Judging by the nature of the 
 works, the Siitras may be said to be represented by the 
 *'nine dharmas" of the Nepalese. Some of them are called 
 Mahayana, others Mahavaipulya, but none Siitra only. 
 M. Burnouf takes the simple Sutras to be the most ancient, 
 but on insufficient grounds, for he had only one work of 
 the kind before him, and it was by no means a satisfactory 
 one. I have none to refer to. 
 
 The Vinaya by name is represented by a single com- 
 mentary on a work which is not included in the collection 
 before me, and, to judge from the character of the commen- 
 
 * Prayoga-mukba. 
 f Chhandomrita-lata. 
 J Chanakya-^arasangraha. 
 § Surya-prajnapti-^ika. 
 II Mani-pai'iksbd. 
 
xli 
 
 tary, I have in it a treatise on philosophy, and not on moral 
 discipline as the class is said to include. M. Burnouf 
 noticed this absence in the collection which he examined. 
 He says, (p. 33,) " la collection de M. Hodgson n'ofEre 
 pas d'ouvrages qui se placent dans la classe du Vinaya, 
 comme elle en possdde qui appartiennent a celle des Sutras. 
 Dans les deux listes que j'ai citees plus haut, le nom de 
 Vinaya ne se pr^sente qu'une seule fois, et encore n'est-il 
 pas employe avec ce caract^re de generalite qu'il a dans 
 I'expression de Vinaya pitaka ' le Recueil de la discipline.' 
 II figure seulement sur le titre d'un traite philosophique, le 
 Vinaya sutra, dont j'ai indique I'existence tout a I'heure, 
 et duquel il me suffit de dire en ce moment qu'il n'est pas 
 attribu^ a Qakyamuni." It is obvious, however, that the 
 moral stories which figure so prominently in the collection 
 under the name of Avadana, are the representatives of 
 Vinaya works. The stories are intended to illustrate the 
 deserts of virtue and vice, and pro tanto they are lessons on 
 morality. In Ceylon there is a large class of works under 
 the name of Jatakas. These narrate the prominent incidents 
 in the former Kves of S'akya Buddha. Many stories in 
 the Nepalese collection also bear the same common name, 
 but they occur in compilations which have the generic title 
 of Avadanas. In fact, the Avad&na of the Nepalese is the 
 class of which the Jdtaka is an order. The former treats 
 of the anterior lives of S'akya Buddha as well as of other 
 persons, whereas the latter is confined to S'akya only. 
 
 The Abhidharma of the Ceylonese includes philoso- 
 phical works ; and the Prajnaparamitas and their commen- 
 taries take its place in the Nepalese collection. 
 
 Apart from the above, there is a large number of works 
 in the Nepalese collection which bear the name of Dharani. 
 They begin in the usual style of Sutra works, with the set 
 form, " thus has it been heard by me, that when Bhagavan 
 
xlii 
 
 sojourned in such a place," &c., &c., and, like the Sutras, 
 bear no author's name, and in this respect they may be 
 called simple Sutras, but they supply, each one or more, 
 charms to be worn as amulets, and must be of a much later 
 date than that of S'akya Buddha and his earlier disciples. 
 The atheistic and the later theistic Bauddhas could not 
 have invoked the name, as the Dharanis do, of Tara, or 
 Vajrasattva, or Avalokites'vara to preserve them from snake- 
 bites, malarial fevers, and demons. They are obviously 
 imitations of the Hindu Kavachas from the Tantras, of 
 which a great many were translated into Tibetan between 
 the 7th and 13th centuries of the Christian era. 
 
 Believing in the authenticity and great historical value 
 of the MSS. presented to the Asiatic Society by Mr. Hodgson, 
 Mr. Arthur Grote, when President of the Asiatic Society 
 of Bengal, often urged me to examine them and prepare an 
 analysis of their contents ; but the magnitude of the task 
 deterred me. The total number of MSS. was 86 bundles 
 representing, according to the Indian mode of reckoning, 
 nearly a million and a half of verses, written in the, to me, 
 very unfamilar Newari character, bristling with errors, full 
 of uncouth and unknown technical terms, and abounding in 
 quotations in a dialect which was but imperfectly intelligiljle 
 to me. To master them thoroughly was the task of a life- 
 time, and, having regard to my official and other pressing 
 works, I could not take it up. Mr. Grote, however, did not 
 like to see his project dropped altogether, and, after his 
 retirement from India, suggested the plan of dividing the 
 task among two or more persons, and the Council of the 
 Asiatic Society having accepted it, and agreed to defray 
 the cost of preparing and printing an analysis. Pandit 
 Harinath Vidyaratna was employed to read the texts and 
 prepare, under my direction and supervision, abstracts of 
 their content^ in Sanskrit. The Pandit read about two- 
 
xliii 
 
 thirds of tlie total number of the texts. Pandit Rama- 
 nath Tarkaratna read the large Prajndpdramild, and Pandit 
 Kamakhyanath Tarkayagis'a three of the smaller works. 
 The rest fell to my lot. I had also frequently to compare 
 the Pandits' abstracts with the originals, and this involved 
 the necessity of a great deal of very hard and tedious 
 reading. It was originally intended that I should trans- 
 late all the abstracts into English, but during a protracted 
 attack of illness, I felt the want of help, and a friend 
 of mine, Babu Haraprasdd S'astrf, M. A., offered me his 
 co-operation, and translated the abstracts of 16 of the larger 
 works. His initials have been attached to the names of 
 those works in the table of contents. I feel deeply obliged 
 to him for the timely aid he rendered me, and tender 
 him my cordial acknowledgments for it. His thorough 
 mastery of the Sanskrit language and knowledge of Euro- 
 pean literature fully qualified him for the task ; and he did 
 his work to my entire satisfaction. I must add, however, 
 that I did not deem it necessary, nor had I the opportunity, 
 to compare all his renderings with the originals. In preparing 
 the abstracts it was found that my Pandits could not always 
 master the true import of the philosophical terminology of the 
 Buddhists, nor could they condense with sufficient clearness 
 the diffuse disquisitions about obscure dogmas to make them 
 fit for presentation to the public. The attempt, therefore, to 
 review the dogmas was abandoned, and attention was directed 
 mainly to the narratives and the stories about the previous 
 births of Buddha, which have been so largely illustrated 
 in the ancient sculptures of India. Even in this respect, 
 however, some limit had to be put to the length of the 
 stories. Some of the stories are very long, extending over 
 a hundred to two hundred pages, and all are decked out 
 with a good deal of descriptive ornaments and tedious 
 details. To reproduce them in their entirety would require 
 
xliv 
 
 not one, but many, volumes, and I had, therefore, to satisfy 
 myself with their bare outlines — their skeletons — omitting all 
 flesh and blood which give them their vividness and interest 
 for the faithful. But reduced and attenuated as they are 
 in the following pages, they will, I believe, prove useful 
 in elucidating Buddhist traditions and sculpture, and in 
 conveying a fair idea of the nature and contents of the 
 newly discovered literature. 
 
 8 Maniktollah, 
 
 July 21, 1882. 
 
CONTENTS. 
 
 N. B. — The MSS. as now arranged in the Asiatic Society's Library 
 bear the Nos. shown here. 
 
 
 
 No. 
 
 Page 
 
 1. 
 
 Abhidh anottara, 
 
 ... B. 26, 
 
 1 
 
 2. 
 
 Abhidharmakos'a-vyakhya, 
 
 ... A. 13, 
 
 3 
 
 3. 
 
 As'oka Avadana, 
 
 ... A. 14, 
 
 6 
 
 4. 
 
 Avadana S'ataka^ 
 
 ... B. 6, (H. P. S.) 
 
 17 
 
 6. 
 
 Aparimitayur-dharani, ... 
 
 ... B. 48, 
 
 41 
 
 6. 
 
 Bhadrakalpa Avadana, 
 
 ... B. 40, (H. P. S.) 
 
 42 
 
 7. 
 
 Bodhi-charyavatcira, 
 
 ... B. 43, 
 
 47 
 
 8. 
 
 Bodhisattva Avadana, 
 
 .. B. 13, (H. P. S.) 
 
 49 
 
 9. 
 
 Bodhisattvavadana-kalpalata, 
 
 ... B. 15, 
 
 57 
 
 10. 
 
 Buddha-charitra, 
 
 ... 823, 
 
 78 
 
 11. 
 
 Chhandomritalata, 
 
 ... B. 8, 
 
 79 
 
 12. 
 
 Chaitya-pungava, 
 
 ... B. 43, 
 
 280 
 
 13. 
 
 Chdnakya-sarasangraha, • 
 
 ... B. 56, 
 
 282 
 
 14. 
 
 Dharani-mantra-sangraha, 
 
 ... B. 5, 
 
 80 
 
 15. 
 
 Dharanis, 
 
 ... B. 5, andB. 65, 
 
 291 
 
 16. 
 
 Dhvajagrakeyuri Dharani, 
 
 ... B. 51, 
 
 283 
 
 17. 
 
 Das'abhumis'vara, 
 
 ... B. 45, (H. P. S.) 
 
 81 
 
 18. 
 
 Divyavadana-maldj 
 
 ... A 8, 
 
 304 
 
 19. 
 
 D urgati-paris'odhana, 
 
 ... B. 30, 
 
 84 
 
 20. 
 
 Dvavins'a Avadana, 
 
 ... B. 41, (H, P. S.) 
 
 85 
 
 21. 
 
 Ganapati-hridaya, 
 
 ... B. 51, 
 
 89 
 
 22. 
 
 Ganda-vyuha, 
 
 ... A. 9, (H. P. S) 
 
 90 
 
 23. 
 
 Gitapustaka, 
 
 ... 
 
 284 
 
 24. 
 
 Grahamatrika Dharani, 
 
 ... B. 49, 
 
 93 
 
 25. 
 
 Gunakarnda-vyuha, 
 
 ... B. 27, (H. P. S.) 
 
 95 
 
 26. 
 
 Kalyana-panchavins'atika, 
 
 ... B. 36, 
 
 99 
 
 27. 
 
 KalpaJiama i^vadana, ... 
 
 ... B. 55, 
 
 292 
 
xlvi 
 
 
 
 No. 
 
 Z8. 
 
 Kapis'a Avadana, ... 
 
 B. 25, 
 
 29. 
 
 Kavanda-vyuhaj 
 
 A. 19, 
 
 30. 
 
 Kathina Avadana, 
 
 B. 62, 
 
 31. 
 
 Kavikumara-katlia, 
 
 B. 47, 
 
 32. 
 
 Karun^ pundarika, 
 
 A. 16, 
 
 33. 
 
 Kviyasangralia-panjika, ... No. B. 10, 
 
 B. 23, 
 
 34. 
 
 Kus'a Jataka, 
 
 B. 32, 
 
 35. 
 
 Lokes'vara S'ataka, 
 
 B. 46, 
 
 36. 
 
 Lalita-Vistara, 
 
 B. 14, 
 
 37. 
 
 Lankavatai-a, 
 
 B. 12, 
 
 88. 
 
 Madliyamaka-vritti, 
 
 B. 2, 
 
 39. 
 
 Mahavastu Avadana, 
 
 A. 11, 
 
 40. 
 
 Maha-sitavati, 
 
 B. 4, 
 
 41. 
 
 Maha-i-aksha-mantranusarini, 
 
 B. 4, 
 
 42. 
 
 Maba-sahasra-pramardiui, 
 
 B. 4, 
 
 43. 
 
 Mali a - pratisara - k alpa, 
 
 B. 4, 
 
 44. 
 
 Mahakala Tantra, 
 
 B. 52, 
 
 45. 
 
 Mabamayurf, ... 
 
 B. 4, 
 
 46. 
 
 Manicliuda Avadana, 
 
 B. 28, 
 
 47. 
 
 Marichi-nama dharani, ... 
 
 B. 49, 
 
 48. 
 
 Paramartha-nama-sangiti, 
 
 B. 59, 
 
 49. 
 
 Parnas'avarinama dhariini, 
 
 B. 49, 
 
 50. 
 
 Prajna-paramita, S'atasaliasvika, Nos, A. 1 to A 
 
 51. 
 
 Prajna-paramita, Ashtasaliasiika, 
 
 A. 15, 
 
 52, 
 
 Prajna-paramita, Pancbavifii'ati- 
 
 
 
 sahasrika. 
 
 A. 10, 
 
 53. 
 
 Prajna-paramita-tika, 
 
 A. 17, 
 
 54. 
 
 Pmdapatravadana, ... 
 
 B. 53, 
 
 55. 
 
 Pujapaddliati 
 
 A. 12, 
 
 56. 
 
 Prayoga-mukha, 
 
 B. 54, 
 
 57. 
 
 Ratnamala Avadana, 
 
 B. 11, 
 
 58. 
 
 Ratna-pariksha, 
 
 B, 50, 
 
 59. 
 
 S'addharnaa-pnndarika, ... 
 
 B. 7, 
 
 60. 
 
 Samadbiraja, 
 
 B. 3, 
 
 61. 
 
 Saptakuraarika Avadana alias Abo- 
 
 
 
 ratravratanus'ansa. 
 
 B. 24, 
 
 62. 
 
 Sardulakarna Avadana, ... 
 
 B. 17, 
 
 (H. P. S.) 
 
 (H. P. S.) 
 (H P. S.) 
 
 B. 61, 
 
 (H. P, S.) 
 
 (H. P. S.) 
 
 (H. P. S.) 
 
 Page 
 100 
 101 
 284 
 102 
 285 
 105 
 110 
 112 
 113 
 113 
 169 
 115 
 164 
 165 
 166 
 168 
 172 
 173 
 162 
 174 
 175 
 176 
 177 
 188 
 
 193 
 194 
 195 
 196 
 197 
 197 
 291 
 203 
 207 
 
 221 
 223 
 
xlvii 
 
 No. 
 
 Page 
 
 63. 
 
 6-1. 
 
 65. 
 
 66. 
 
 67. 
 
 68. 
 
 69. 
 
 70. 
 
 71. 
 
 72. 
 
 73. 
 
 74. 
 
 75. 
 
 76 
 
 77. 
 
 78. 
 79. 
 80. 
 81. 
 
 83. 
 
 84. 
 85. 
 
 Sarvatathagatoslmisha-sitatapatra 
 
 alias Pratyangira-kalpa, 
 Sragdliara stotra, 
 Sragdharatika, 
 S'ringabhei'i, 
 S'ringabherl vratavadana, 
 Sucbandra Avadana, 
 Sugata Avadana, 
 Sukbavati-vyulia, 
 Samagadba Avadana, 
 Suprabhata-stava, 
 S'uryaprajnapti-tika, 
 Suvarnaprabbasa, 
 Svayambbu puraija, 
 Taraslitottaras'ata-nama-stotra, 
 Tatliagata-gubyaka alias Gubya-sama- 
 
 gha, 
 Uposhadba Avadana, 
 Usbnishavijaya Dharaai, 
 Vajras'uebi, 
 Vajravidaraya-nama-dharani-liridayopa- 
 
 hridaya, 
 Vasundh ara- vratotpattya vada na, 
 Vasundbarasbtottra-s ataiiama, 
 Viraknsa Avadana, 
 Vratavadauamala, 
 
 B. 46, 
 
 
 227 
 
 B. 63, 
 
 
 228 
 
 B. 64, 
 
 
 229 
 
 B. 88, 
 
 
 229 
 
 B. 29, 
 
 
 231 
 
 B. 21, 
 
 
 232 
 
 B. 31, 
 
 
 233 
 
 B. 20, 
 
 
 236 
 
 B. 57, 
 
 
 237 
 
 B. 39, 
 
 
 239 
 
 B. 58, 
 
 
 240 
 
 B. 9, 
 
 (H. P S ) 
 
 241 
 
 B. 19, 
 
 (H. P. S.) 
 
 249 
 
 B. 33, 
 
 
 259 
 
 B. 22, 
 
 
 261 
 
 B. 37, 
 
 
 265 
 
 B. 49, 
 
 
 267 
 
 B. 34, 
 
 
 268 
 
 B. 49, 
 
 
 269 
 
 B 44, 
 
 
 269 
 
 B. 49, 
 
 
 274 
 
 B. 16, 
 
 
 274 
 
 A. 18, 
 
 
 275 
 
THE 
 
 SANSKRIT BUDDHIST LITERATURE OF NEPAL. 
 
 No. B. 26. 
 ABHIDHANOTTAEA alias AVADA'NA-STOTRA TANTRA. 
 
 ^if»?%iT^TTrr I 
 
 Substance, yellow Nepalese paper, 12 X 3. Folia 205. Lines on a page, 
 6. Extent in s'lokas, 3100. Character, Newari. Date, Nemari Samvat 
 805 = A. c. 1685. Appearance, old. Prose and verse. Very incorrect. 
 
 A treatise of the Tantra class, containing mystic mantras and 
 directions for the worship of demigods and good and evil spirits of 
 various kinds. Anonymous. The scene is laid in the abode of a Guhya- 
 ka of the name of Yajrakrodha Dakini, (" the imp of lightning pas- 
 sion,") where the great Tath^gata Vajrasattva once sojourned. There 
 certain other Tathagatas solicit him to impart to them a knowledge 
 of the secret science of destroying the net of the imp of lightning 
 passion (Vajrakrodha-ddkim-jdla-samvarabhinottarottara-hridaya, — the 
 full name of the work); and the knowledge is imparted in a series 
 of sixty- five lectures. After defining the time, the place, and the per- 
 sons fit for the worship of various kinds of imps, the spirit of Vajrasatt- 
 va is directed to be meditated upon in the essence of certain letters of 
 the alphabet, which constitute the vijamantra& la his heart the wor- 
 shipper should reflect upon a central point, and over it the syllable yam 
 forming a blue atmosphere, thereupon a brilliant red triangular halo 
 formed by the syllable ram, thereupon a frost-like watery glow formed 
 by the syllable vam, and thereupon a four-cornered yellow-coloured 
 terrene globe formed by the syllable lam. He must then meditate on 
 the wheel diagram, which he should imagine to consist of eight red- 
 1 
 
coloured spokes placed on the globe aforesaid. The form of the demi- 
 goddess is fierce, four-mouthed, twelve-armed, &c., and the vijamantra 
 for her is Om hum ah makdsukham. In this way the rituals for the 
 performance of the rites and the worship of certain other divinities 
 named are given at length. The divinities, imps, and rites are : Samva- 
 ravajra, Pithaparva, Vajrasattva, Pithadevat^,, Bheruka, Yogavira, 
 Pithamala, Matrikabheda, Adikarmika-yoga, Vajravira, Sadyoga-sam- 
 vara, Amrita-sanjivani, (raising the dead), Togini, Kuladaka, Togini- 
 yoga-hridaya, Buddha-kdpalika Toga, Yajrasattva, Manjuvajra, Na- 
 vaksharalidaka, Vajradaka, Varshayana, Kavachadvaya Chomaka, 
 Pdkinl Chomaka, consecration of pictures, daily service for Toginis, 
 meditation on the seven-syllabic mantra, Yajra-yoga-sddhana, Gardhava- 
 kdra-yoga, the five cries, the fourfold goddess, Vajrabhairava-krodha- 
 dhipati yoga, meditation on Vajrakrodha, Janmapas'ubhavand, and At- 
 mabhava. The Toginis, whose worship is particularly enjoined, are 
 described as women fair as the pith of the lotus stalk, with lotus-like 
 pink eyes, fond of white garments, odorous as fresh sandal paste, 
 and devoted to the adoration of Sugata and his" successors. There arS 
 several kinds of these ; some are called Kulajas, others Brahmis, others 
 Budras. The Dakinis are women of a bright red complexion, having 
 the aroma of the lotus, benign countenances, red eyes and nails, and 
 fondness for decorating their rooms with pictures of lotus flowers. They 
 belonging to the race of Padmanetra. In course of the work several 
 charms and amulets are given to protect persons from the attacks of 
 evil spirits, diseases and other evils. 
 Beginning. ■>§> irw •^ft'^t^rerj^^T^ i 
 
 ig^Tsrf^«i\T^r«i ^\mv ^m\ sffl: ii 
 
 ^■S^^Tfw«rT#tTi^TTit 1^'^ I 
 End. ^niiMT»I«J^RSt ««I^T=gTWT^^T I 
 
Colophon. T?fif*isn^m^ ^r3r'TRT3jT<?3«i: iwff^rr^i ii 
 
 e\ 
 
 No. A. 13. 
 ABHIDHAEMAKOS'A-VYA'KHTA. 
 
 Subtance, Nepalese paper of a yellow colour, 18 X. 6. Folia, 338. Lines 
 on a page, 12 to 13. Extent in s'lokas, 19,266. Character, Newari. Date, 
 ? Prose. Generally correct. 
 
 A series of Aphorisms on the principles of Buddhist philosophy. 
 By Vasubandhu. With an elaborate commentary, by Tasomitra Acha- 
 rya. The aphorisms are brief and terse, and so constructed as to express 
 their meaning by their case-marks, without the aid of verbs, as is the ease 
 with the Sutras of Brahmanical writers, and totally unlike the Sutras 
 of the Buddhists, which are generally loose, verbose and prolix. The 
 commentary also follows the style of the Hindu philosophers, and dis- 
 cusses the questions raised, with reference to their philosophical bearings, 
 but supplies no vritti or literal meaning. The logical precision of the 
 Hindu writers is, however, to some extent wanting, both in the text and 
 the commentary : the categories are also different. The work is divided 
 into eight chapters, each called a Kos'asthdna or ' receptacle.' The first 
 chapter opens with a discussion about dharma or religious duty, which is 
 said to be of two kinds,' — one Sds'rava leading to transmigration, and 
 the other Ands'rma, or that which effects emancipation from the bond 
 of mundane existence. Then follow descriptions of the twelve sentient 
 organs which constitute corporeality ; these include the five sensory or- 
 gans, eyes, ears, &c., and seven desires, collectively called the adhydtmika 
 dhatus. The second treats of organic and mental functions {indriya),. 
 ■which are reckoned at twenty-two. They comprise vision, audition, 
 smelling, taste, touch, living, thinking (manas), feminity, masculinity, 
 sensation of pleasure, ditto of pain, ditto of ease, ditto of uneasiness, ditto 
 of indifference, ditto of earnestness, ditto of vigour, the sense of memory, 
 ditto of meditation, ditto of knowledge, the desire of command over un- 
 known persons {andjndtamajndsydmmdriyd) that of command {djnendriya), 
 the sense of being commanded, ipjnatendriya) . The third treats of the dif- 
 
ferent order of beings (Mmadhahi) resulting from our carnal desires, kdma. 
 The subject of the fourth chapter is the relation which our actions bear 
 to our future life, or the manifestation of the soul in different forms of 
 animal life in accordance with actions performed in previous lives. The 
 fifth describes the pain and suffering resulting from transmigration. 
 The sixth refers to meditation on the attributes of the Deity {I's'mra). 
 The seventh treats of knowledge, which is of two kinds, carnal {LauUka) 
 and transcendental or that which results from Toga meditation. The 
 eighth explains Samddhi or concentration of the mind on the Divinity — 
 the only means of salvation open to man. 
 
 The work is of great importance as a repository of the various me- 
 taphysical theories of the early Buddhists. It takes up, one after 
 another, all the various topics which engaged their attention ; points out 
 their character ; notices their authors ; decides upon their merits with 
 great tact and learning ; and forms altogether a valuable work of refer- 
 ence on the subject. M. Burnouf, in his Introduction a I'Histoire du Biid- 
 dhisme Indien (p. 563), has the following appreciative remarks on this 
 work : Les observations les plus generales entre celles que m'a sugg^r^es 
 I'examen de ce volumineux traits, embrassent trois points principaux. 
 Le premier concerne la rMaetion et le systeme du commentateur ; le 
 second, les indications qu'il donne sur d'autre ouvrages, independamment 
 du sujet qu'il traite ; le troisieme porte sur le sujet lui-meme. En ce 
 qui touche la redaction et le systeme du commentateur, il faut recon- 
 naitre qu'il appartiant ^ la bonne ecole des glossateurs indiens. Ta- 
 comitra possedait certainement toutes les ressources de la langue 
 eanskrite, et il en a fait une excellent usage pour explication du 
 texte primitif. 8a glose est a la fois grammaticale et philosophique. 
 II suit, pour la grammaire, I'ecole de Panini ; et quant au systeme phi- 
 losophique, il d^veloppe les opinions expos^es ou seulment indiqu^es, 
 dans ceux des livres cannoniques qu'on nomme Sutras. De la vient la 
 quality de Sautrantxka ou philosophe de I'ecole des SAtras, qu'il prend dans 
 un grand nombre de passages. Sous ce rapport, les indications que 
 renferme ce commentaire sent aussi nombreuses que varices, et on y 
 rencontre presque 'eichaque page des fragments plus ou moins ^tendus 
 de ces trait^s, dont plusieurs se retrouvent dans les volumes que nous 
 possedons k Paris. L'examen d'un tell livre met eI mes yeux I'authen- 
 ticite des Sutras k I'abri de toute contestation ; et il rend h. la litt^ra- 
 ture sacree des Buddhistes un service du mfeme genre que celui que les 
 
commentaires philosophiques des Brahmanes rendent aux Vedas, qu'ils 
 
 citent a tout instant." 
 
 Beginning, ^'wi^^r WTT^nrfV^^T ^: w'f sj^h^ f^^r^ I 
 
 ■^ ^f^flrfm^ f^il'^gfTI^ ^^fflSir^ II 
 ^HT^fH II ^. R^ II 
 
 ^w'jj^T^ I ^^iW^f^fsimtrfr II s'O To H 
 
 n x^^ Ro II 
 
 »i"^T<is!ir9 Tf<T ^■'^=^ ^wsffir II '^i.e qo ii 
 
 g^H(rffl?qTr^ II i^Sit T» 11 
 
 ^r^»fl II '3rwTl% ^f'T f^^K:: ii ^^if ^ i» ii 
 
 Twnr T^^K- II ^\^ T" II 
 End. ^^^K<!irfr ^^ VTrj^T ^qr^^^'^s^wmgsi^w^i^jjjfflftr fg^" ii 
 
 II 8'S> T' II 
 
 II ^^^ i» 11 
 
 T«)m f? ^T%T wqrami qf^^TOrfaPcffT ii ^'a«> T" ii 
 ^^mT^re^ftT«iT^T^rsisif<Tg^Tf^tT^Hriwifs«K TfflT II wtycw 
 ^f^ qfxr^f^^f^^^ I w ^^ ■^Jiw T^ fft^T ^5i^#f»r II "^seqoii 
 ?r^5q ^Tsr^flTWT^: ^JiT^ s)5i^Trr!fiT fw^ II ^in, tr» ii 
 
 ^^T^T^f SffB^JT ^m ^«rf ^TfsW^TTlftlfir II ^\^ tT» 1) 
 ^ TTf SfRPT 3jT^f aiT^rr^''7r^^^«: II 
 
 Colophon, ^mi^^^rffl'^sifrT^Tflfww^TJiwriiTsiTJJSii f m^r^f ^mi ii 
 II w^ qo II 
 
No. B. 3. 
 AS'OKA AYADA'NA. 
 
 Substance, Nepalese paper of a yellow colour, 16 X 5°. Folia, 276. Lines 
 on a page, 8. Extent in s'lokas, 9,660. Character, Newari. Appearance, old. 
 Verse. Incorrect. 
 
 An aocount of the early life of As'oka, and of his conversion to Bud- 
 dhism, and tales and anecdotes related to him by a Yati named Upa 
 Gupta, with a view to illustrate the morality of the Bauddha religion. 
 The name of the author is not given, but the work professes to be a record 
 of the history of As'oka which a sage, named Jayas'ri, related to his 
 audience at the Kukkuta Yihara, situated in a garden called Upakan- 
 thikarSma, on the bank of the Ganges at Pataliputra. There is a 
 Kukkuta Vihcira in Behar, but that is not on the bank of the Ganges ; 
 this must therefore be different. 
 
 Mr. Hodgson says the class of works called Avaddna includes trea- 
 tises on " the fruits of actions or moral law of mundane existence."* 
 According to Burnouf : " lis s'oocupent, en effet, comme le dit la liste 
 nepalaise, du fruit des ceuvres ; qui signifie ligende, ricit Ugendaire, 
 ainsi que I'entend Osoma de Coros, d'apr^s les interpretes tibetains du 
 Kahgyur. Ces l^gendes roulent d'ordinaire sur ces deux sujets, I'expli- 
 cation des actions pr^sentes par les actions pass^es, et I'annonce des 
 recompenses ou des peines r^serv^es pour I'avenir aux actions prdsentes. 
 Ce double objet est, on le voit, nettement r4sum6 dans la definition de 
 la listes n^pdlaise, k laquelle 11 ne manque que la traduction litterale 
 du mot san8krite."t 
 
 The conclusions arrived at by Burnouf are — 1st, that the Avaddnas 
 of the Nepalese represent the second division of the Buddhist scriptures 
 or that which includes the Vinaya or discipline. 2nd, That this discipline 
 is not taught dogmatically as in the Siitras, but illustrated by examples 
 anecdotes and stories. 3rd, That they refer to all matters relating to 
 Buddhist rules of conduct, both for householders and for the clergy, and 
 monks, as well as to forms of rituals, and mode of life under all 
 
 * Illustrations of the Literature and Eeligion of the Buddhists p. 23. 
 t Introduction a I'histoire du Buddhisme, p. 64. 
 
circumstances. 4th, That we have in them the history of Buddhism 
 both of the time of S'akya, and of his successors for a long period.* 
 These facts will be illustrated at length in the analyses which will fol- 
 low of the several Avadanas which occur in the collection now under 
 notice. 
 
 The genealogy of As'oka begins with Bimbisara, king of Haja- 
 griha, who was a contemporary of S'akya. His lineal descendants suc- 
 cessively were — 
 
 2. Mahipdla. 7. Turakuri. 
 
 3. TJdayis'a. 8. Mahamandala. 
 
 4. Munda. 9. Prasenajit. 
 6. KSkavarni. 10. Nanda. 
 
 6. Sahali. 11. Yindus^ra. 
 
 These names occur in the life of As'oka given in the Divya Ava- 
 dana, except the 2nd, 3rd, 4th and 7th which have been differently 
 given, Ajatasatru appearing for Mahipala, Udayin for TJdayis'a, Muyin 
 or Udayibhava, for Munda and Tulakuchi for Turakuri or Turakuvi. 
 In the absence of necessary MSS. it is impossible to ascertain how 
 far these differences are due to copyist's errors. Apparently they are. 
 The lists given in the Pdli annals and in the Vishnu Purana are more 
 seriously discrepant. They stand thus : — 
 
 Vishnu Purana, Vol. 
 
 lY, 
 
 
 
 Mahdwanso, pp. 15 — 20. 
 
 pp. 180—186. 
 
 
 
 
 
 1. S'is'unaga. 
 
 
 
 1. 
 
 Ajatasattu. 
 
 2. Kakavarna. 
 
 
 
 2. 
 
 XJddyibhaddhako. 
 
 3. Kshemadharman. 
 
 
 
 3. 
 
 Anuruddhako. 
 
 4. Kshattraujas. 
 
 
 
 4. 
 
 Mundo. 
 
 5. Vidmisara, or Bimbisara. 
 
 
 5. 
 
 Nagadasako. 
 
 6. Ajatas'atru. 
 
 
 
 6. 
 
 Susunago. 
 
 7. Darbhaka. 
 
 
 
 7. 
 
 Kalds'oko. 
 
 8. TJdayds'va. 
 
 
 
 8. 
 
 Ten sons of the last, no name 
 
 9. Nandivardhana. 
 
 
 
 
 given. 
 
 10. Mahanandi. 
 
 
 
 9. 
 
 Chandagutto. 
 
 11. Sumalya &o., the nine Nandas. 
 
 10. 
 
 Bindusaro. 
 
 12. Chandragupta. 
 
 
 
 
 
 13. Vindusara. 
 
 
 
 
 
 The other Puranas 
 
 give 
 
 many different versions of the names 
 
 above noted, (see Mr. 
 
 Hall's 
 
 Notes in loco cit.). The Pali names are 
 
 
 # 
 
 Ibid 
 
 1,P- 
 
 47. 
 
8 
 
 obviously not so authentic as the Buddhist ones from Nepal. The latter 
 were very early translated into the Chinese and have therefore better 
 claim to confidence. At the same time it should be observed that the 
 omission of the name of Chandragupta from the latter is significant. 
 Coupled with the fact mentioned by the Nepalese writer that Vindusara 
 came to Magadha from Eajagriha, it suggests the idea that Chandra- 
 gupta was the sole king of his race, and that the Mauriya line com- 
 menced and ended with him. The Pali annals make Vindusara the son of 
 Chandragupta. If so he could not have come from Eajagriha to take 
 possession of his ancestral kingdom of Magadha. This is, however, not 
 the place to enter into a discussion on the subject. 
 
 According to the work under notice Yindusara of Eajagriha became 
 the king of Pataliputra, and his eldest son was Susima. When 
 Vindusara was reigning at Pataliputra, a Brahman of Champapuri 
 presented to him a daughter named Subhadraiigi. The damsel was 
 extraordinarily beautiful, and a soothsayer having foretold that she 
 would be the wife of a great king and mother of a universal monarch, 
 the father made the present with a view to help the prophecy. The 
 immediate fruit of this presentation did not, however, prove satisfactory 
 to Subhadrangi. Immured in the palace she was, through the jealousy 
 of the princesses of the zenana, doomed to menial service. Among 
 other low occupations she was ordered to acquire the art of a barber, 
 whereby, she was told, she would gain the goodwill of the king. When 
 well proficient in the art she was ordered by the princesses to go and 
 shave the king. She did so, and acquitted herself so well that the king 
 offered to grant her any boon she wished. She prayed for his society ; 
 but the king denounced her on account of her being of the low caste of a 
 barber. She explained that she was only acting the part of a barber 
 by order of the princesses of the palace, but that she was a Brahmani 
 by birth, and had been presented to the king expressly with a view to his 
 marrying her. The king, thus reminded of her history, granted her 
 wish, and made her the chief queen of the palace. As'oka was the first 
 fruit of this union. He was so named because the mother emancipated 
 herself from her sufferings by his birth, the word meaning " griefless." 
 The lady had a second son named Vigatas'oka, which word has a simi- 
 lar meaning. As'oka was very unruly and troublesome, and his father 
 made him over for training to an astrologer, named Pingalavatsa, who 
 foretold that the boy would succeed his father on the throne of 
 Pataliputra. 
 
9 
 
 When the prince had attained his majority, his character did not 
 mend ; he was found so troublesome, that it was deemed advisable tp 
 get rid of him by deputing him to quell a mutiny which had broken out 
 at Takshas'iM, at a great distance from the seat of the empire. His 
 efforts proved successful, and he was well received by the people of that 
 place. In the meantime his elder brother Susima created disturbances 
 at PStaliputra, and offended the chief minister, through whose intrigue 
 he too was sent to Takshas'il^, and As'oka was recalled therefrom. 
 
 Soon after, the king fell ill, appointed As'oka his successor through 
 the instigation of the minister, but, much against his own will, and died. 
 Susima, disappointed of his patrimony, rose against his younger brother, 
 and attacked Pataliputra ; but As'oka, through his able minister Eadha 
 Gupta, soon overpowered him, and, to prevent future disturbances, 
 ordered his ministers " to lop off the heads of all the trees in the royal 
 garden with their flowers and fruits," in the same sense in which 
 Tarquin the Proud lopped off the heads of the "tallest poppies" in his 
 garden to instruct his son as to what he should do. The ministers 
 demurred, and so he himself struck off their heads, and, retiring to a 
 garden with the ladies of the palace, enjoyed the pleasures of life to the 
 utmost. 
 
 Noticing one day that some of the ladies had broken the branches 
 of an As'oka tree, he was very much annoyed, and directed a wicked man 
 named Ohandagirika, " the fierce mountaineer", to burn them to ashes on 
 a large fire, and this was immediately done. The mountaineer, however, 
 soon after met his deserts. Sarthavaha, a rich merchant, had proceeded to 
 sea in the company of a hundred other merchants, and there had a son 
 born unto him, who was named Samudra. On his way home, after 
 twelve years, falling into the hands of pirates, he was deprived of all his 
 effects, and murdered along with all his companions. His son Samudra 
 alone escaped, and led the life of a beggar. Once he came to the house 
 of the mountaineer to beg alms, and was set upon, but could not by any 
 means be murdered. Surprised at it, the mountaineer reported the cir- 
 cumstance to As'oka. The king came to see the strange beggar, heard 
 everything from him, and then cut off the head of the mountaineer. 
 
 The miracle wrought by the beggar worked on the mind of the king; 
 and he became attached to the religion of Buddha. He caused a chaitya 
 to be erected at the Kukkuta garden, and deposited in it some relioa 
 of Buddha. He then caused a chaitya and other religious edifices to be 
 erected at Edmagrama. Coming thence to the river Granges, he was 
 2 
 
10 
 
 requested by the Nagas to go to their country, and there h& caused 
 religious edifices to he erected. At the request of the people of 
 Takshas'ila, he caused 3,510,000,000 stupas to be erected for the deposit 
 of relics. By his order the Takshas erected, on the shores of the sea, 
 ten million stupas for the same purpose. 
 
 After this a son was born unto him named Kun£a, who soon dis- 
 tinguished himself in all that was taught him. 
 
 Subsequently, on one occasion As'oka went to a Yati, at the Kuk- 
 kuta garden, to study the true religion, and, at the suggestion of that 
 recluse, sent for, from the IJrumunda Hill, a Yati named Upa Grupta, 
 to whom he assigned the monastery of Venuvana, or the " Bamboo 
 Grove." This saint was the son of Gupta, a rich man of Mathura, who 
 had been converted by one Sonavasi, a mendicant who resided on 
 the Urumunda Hill, and presented his three sons As'va Gupta, Dhana 
 Gupta and TJpa Gupta to his tutor. A prophecy of Buddha is quoted, 
 according to which the birth of IJpa Gupta was to take place a hundred 
 years after his demise (mama nirvritimarabhya s'atavarshagate upa' 
 guptammabhikshurutpatsyati.) (Fol. 23-2-1.) This chronology, how- 
 ever, does not accord with the statement that As'oka was the thirteenth 
 from Bimbisara, a contemporary of the great teacher. A contemporary 
 of As'oka could scarcely be born within a hundred years of the reformer's 
 death. Such a prophecy, however, was needed to exalt the rank of the 
 great teacher who became the spiritual guide of so mighty a sovereign as 
 As'oka. Having studied Buddhism under this tutor, As'oka caused, at 
 every Buddhist resort, a Matha to be established for the adoration of the 
 " Three Jewels." 
 
 When the teacher retired to his own hermitage, As'oka caused a 
 proclamation to be issued declaring Buddhism to be the religion of his 
 country. His chief queen Pavishyarakshita was, however, annoyed at 
 his forsaking the old family religion, and, through a secret agent, got 
 the sacred tree where adoration was paid, to be cut down. As'oka was 
 much grieved at this ; but, through the miraculous power of his religion, 
 he restored it to life. He deputed Supindola Bharadvdja, a Yati, from 
 the Mandar Hill, to preach the true religion everywhere over his empire, 
 and celebrated with great pomp the quinquennial humiliation and con- 
 ference, giving a great profusion of wealth, raiment and food to the clergy. 
 About this time he also celebrated the marriage of his son Kunala 
 with a maiden named Kanchanamala, and soon after deputed the son 
 to quell an insurrection in Takshas'ila, a distant province, which seems 
 
11 
 
 to have been ill at ease under the house of Bimhis&a. Kunjarakarna, the 
 chief of the rebels, succumbed to the powerful army which follow- 
 ed the prince, and peace was soon restored. The insurrection, however, 
 would appear to be a feint, and the real reason, as in the case of Susima 
 and As'oka himself, was the removal of a troublesome prince from near 
 the throne ; for it is stated, apparently by way of euphemism, that soon 
 after the deputation, the king saw in a dream the prince's face all pale, 
 haggard, and dried up, and, being informed by astrologers that that por- 
 tended one of three things, mz. loss of life, retirement from the world as a 
 hermit, or loss of sight, wrote a letter to Kunjarakarna to deprive the 
 prince of his eyesight, as the least of the three evils. The mandate was 
 duly carried out through the instrumentality of a Chandala — the task hav- 
 ing been held as too cruel to be executed by any person of a higher caste. 
 It is not a noteworthy fact that after this Vitas 'oka, the younger brother 
 of the king, should retire to the hermitage of TJpa Gupta, and afterwards 
 accept from Gunakara, a disciple of that teacher, consecration as a 
 houseless hermit. This renunciation of the world did not, however, 
 enable him to escape with his life. It so happened that at this time a 
 professor of the Nirgrantha school, who reviled the religion of Buddha, 
 had got a picture painted, representing himself with the likeness of 
 Buddha lying at his feet, and this he had circulated widely in the 
 province of Pundravardhana, and As'oka, hearing of it, had proclaimed 
 a price (some dinars) on his head. A cow-herd (Abhira) had heard of 
 this, and one night taking Vitas 'oka, with his long beard, matted un- 
 kempt hair, and uncut nails, to be the Nirgrantha, cut off his head, and 
 presented it to the king with a view to obtain the promised reward. 
 The sight of the head deeply grieved the king ; and he sought from 
 tlpa Gupta, his spiritual guide, religious consolation for his many acts 
 
 of cruelty. 
 
 A hundred folia of the text are devoted to the life of As'oka as 
 given above. The incidents narrated are the same as those given in 
 the Divya Avadana, translated by Burnouf ;* but the language is 
 different the one being a prose work, and the other a poetical version- 
 The rest of the work is made up of lectures delivered by the teacher for 
 the consolation of his royal pupil. 
 
 The first lecture is devoted to the celebration of a fast in honor of 
 a chaitya {chaitya-vrata}, and the religious merit derivable therefrom. 
 
 * Introduction a rHistoire du Buddhisms indien, pp. 358, 435. 
 
12 
 
 The second expatiates on the merits of devotion to Buddha, and on 
 the propriety of confessing to him one's sins, praying for redemption. 
 The third is on desire to be useful to mankind. The next five 
 lectures have for their themes, contentment (samprasdda) ; the sup- 
 pression of the passions and indifi'erence to carnal suffering (kshanti- 
 pdramitdj ; relinquishment of works tending to birth, death and hell, 
 and devotion to Buddha (virya pdramitd) ; the abstraction of the mind 
 from worldly affairs, to be centred in meditation (Bhyana-paramita) ; and 
 the conviction that all things are illusory, and Buddha alone is true 
 (Pajna. pdramitd). These are followed by a story in which seven 
 maidens obtained preeminence by devotion to Buddha. It forms the 
 subject of a distinct work, (Sapta-humarikd Avaddnd) , and will be noticed 
 under that head. The means of salvation and the evils of mundane 
 existence are then descanted upon, and they are followed by a long 
 string of stories in illustration of various duties incumbent on house- 
 holders and hermits, and of proper and improper conduct. 
 
 Prasenajit and Ajatas'atru were rival kings who long fought with 
 each other for supremacy. Thrice had the former been defeated, but, 
 a rich banker helping him with a thousand pieces of gold, on the fourth 
 occasion he became successful. To evince his gratitude he placed the 
 banker on the throne for seven days, during which the latter did a great 
 deal to promote the spread of Baudha religion. 
 
 A householder was a great reviler of the Baudha religion, but was 
 converted by the sight of some miracles performed by Maudgalyayana. 
 He then worshipped S'akya with great devotion, and beheld the miracle 
 of lights of various colours issuing from the mouth of the great Saint. 
 
 The person of a Brahman's wife, when enciente, smelt most offensively. 
 Astrologers declared the cause to be the presence of a Preta (an evil 
 spirit) in her womb. She brought forth an ugly brat whose body smelt 
 like a putrid substance, and who was fond of feasting'on aquatic weeds 
 unfit for human food, whence his name Durgandha Jambala. After 
 roaming about in many places, Jambala sought the shelter of Bhaga- 
 van when he sojourned at Kut^gara near the Karkata tank, in the sub- 
 urbs of Vais'ali. The Lord converted him, and, when asked by his 
 followers the cause of the foetid odour, said, that it was due to his having, 
 in a former life, abused a Tati. 
 
 Once when Presanajit, king of S'ravasti, was retiring from Jetavana, 
 after adoring Bhagavdn, five hundred geese came to him, and announced 
 
13 
 
 that the king of Panohala had heen greatly pleased to notice Prasenajit'a 
 devotion, and was coming to congratulate him on his conversion to the 
 true faith. Prasenajit let loose the geese in the tank near the monas- 
 tery, and retired. The geese, hearing the discourses of Bhagavan, were 
 released from their anserine form, whereupon they repaired to the 
 highest heaven. BhagavSn explains that the geese were Brahman 
 Buddhists who, hearing the evil teaching of some Tirthikas, had 
 wavered in their belief, and were therefore punished by being doomed 
 to be born as geese. From the genealogical table above given it will be 
 seen that Prasenajit was the 9th from Bimbisara, a contemporary of 
 S'dkya, and could not have been a contemporary of the great teacher ; 
 but such anachronisms are frequent in the Avaddnas. The Tir- 
 thikas appear to have been Jains ; some say they are Brahmanas. 
 
 A youth of the name of Viditajasaof the S'akya race, solicited Bha- 
 gavan, when he was at Kapila A's'rama, to make him a monk. The lord 
 declined, because he was a youth, and had not obtained his father's 
 sanction. Sanction was, after some difficulty, obtained and he was or- 
 dained. His claim to the distinction was, that he had, in a former life, 
 replaced a flag which had been knocked down by some wrestlers whom he 
 overcame in fight. 
 
 King Prasenajit had a very ugly daughter, by name Kutsitd, whom 
 he gave away to one Gafiga. The husband, ashamed of his bargain, 
 and apprehensive of ridicule from his relations, kept her confined in a 
 room. The relatives wished much to see her, and once proposed that 
 at a festive assembly whoever would come without his wife would be 
 fined five hundred pieces of coin. Every one came to the assembly 
 with his wife, except G-anga, who paid the fine. Kutsita heard of this, 
 and, to relieve her husband of the trouble she caused him, repaired to 
 a jungle to commit suicide. Just, after applying the noose round her 
 neck she prayed to Buddha. Kays of light from the person of the Lord, 
 came to her rescue, and by their touch converted her into a handsome 
 woman. Thus metamorphosed she returned home. In the mean time 
 the relatives had plied Ganga with so much wine that he became 
 insensible, and lay on the ground. Seizing this opportunity they went 
 to the house of Gaiiga, and were surprised to behold the most handsome 
 woman they had ever cast their eyes on. Eeturning to the place of 
 feasting they congratulated Ganga on the possession of such a beauty. 
 He took the remarks of his relatives to be mere banter, but, on return 
 
14 
 
 home, was himself surprised to behold the change. The lady soon after 
 obtained her husband's permission to become a mendicant, and was duly 
 ordained by the Lord. The cause of her ugliness is related to be her 
 fault, committed during a former life, in having expelled from her home 
 a Pratyeka Buddha named Virupa, after insulting him for his ugliness. 
 
 A king of the Kaurava race, while reigning at Kashthanagara, 
 ■wished to be a hermit. The Lord refused to ordain him until he had 
 obtained the permission of his wife and relatives. He did so, and was 
 ordained. His good fortune was due to various acts of piety performed 
 in former lives, which are detailed at length. 
 
 When sojourning at Jetavana near S'ravasti, S'dkya Sifiha once 
 dwelt on the importance of giving presents to worthy persons, and, in 
 illustration of this subject, said, that when, after many successful ven- 
 tures and loaded with valuable commodities including sandal -wood of 
 the kind called Gos'irsha, a number of merchants were returning home 
 from Eakshasa-dvipa (island of genii), a violent hurricane arose, and 
 every moment threatened them with destruction. Beholding this, some 
 offered their prayers to Tirthikas, some to Chandra, some to S'akra, 
 some to Agni, some to Varuna, and so on, but to no avail. One of them, 
 named Punyasena, prayed Hetuttama, a Bodhisattva who dwelt near his 
 abode. Immediately the vessel was cast on shore, and the merchants 
 returned home. Just at the time Hetuttama happened to be laid up 
 with a burning fever, and his medical advisers recommended an un- 
 guent of Gros'irsha to be smeared on his person. Knowing that the drug 
 was to be had only from Punyasena, king Chandraloka offered four lacs 
 of coins for a supply of it. Punyasena declined the offer, but, carried 
 the drug to the hermit, and cured his suffering with it. The result of 
 this act of beneficence was, that the person of the merchant became 
 most beautiful and redolent with exquisite aroma, and all the wealth he 
 had lost at sea was found in the bottom of the well behind his house. 
 
 Bhava S'arma, a Brahman of S'ravasti, was one night about to go to 
 his lady love, when his old mother stood in the way, and prevented him. 
 He felt vexed and killed her ; but when he came to his mistress and told 
 her of what he had done for her love, she was annoyed, and sent him away 
 from her house, as she would not associate with a matricide. Deeply mor- 
 tified, he consulted certain Brahmanas, and through their advice, per- 
 formed all the expiatory ceremonies enjoined in the Yedas, but they failed 
 to afford him consolation. At last he retired to the wilderness, and, by the. 
 advice of a Bhikshu, performed the rite called ashtdnga upamdha, (the 
 
15 
 
 cleansing of the eight members of the body,) and, then going to the Lord 
 at Jetavana, got himself ordained a hermit, and obtained peace of mind. 
 
 Madhurasvara, a householder, had left some wealth with misers. 
 The wealth, so deposited, was all destroyed -by fire. The householder 
 ^taught the misers the true religion, and they got their wealth back. 
 Some robbers next attempted to rob them, and he saved them. He 
 then became a prisoner in lieu of some mendicants, and remained 
 tied hand and foot in a field. Some robbers came to kill him ; but 
 Bhairavi Devi, with a retinue of five hundred imps, came to his rescue ; 
 his bonds fell ofi", and he rose high up in the sky like a flamingo, where- 
 upon the robbers fled, and he became a devoted hermit. 
 
 Qne Padmaka, beholding, in his youth, a dead body, felt disgusted 
 with the world, and, obtaining the permission of his parents, became a 
 hermit. When at Mathura, he entered the house of a prostitute for alms. 
 The frail one was charmed with the beauty of his person, and sought 
 his love. He was disgusted, and immediately left her house. To over- 
 come him she employed a Ohandali, who lighted a fire and by the force 
 of her enchantments brought him thither ; but, rather than yield to the 
 wishes of the two wicked women, he offered to jump into the blazing fire, 
 and kill himself. His enticers were terrified, and at last took his advice, 
 and became mendicants. 
 
 The Lord Jina was once in the Nandana garden of Indra, and there, 
 amidst the gods, performed many miracles for their edification. He 
 performed the meditation (samadhi) called Durgati-sodhana, and instant- 
 ly millions of rays of diverse colours issued from his body, and blessed 
 the gods. He then performed the Bajddhishthdna meditation, and 
 similar rays issued from his turban, purified all classes of beings, and 
 returned back to their place. Then issued from his person the Srit 
 mantra, and the sound of it at once translated the dwellers of hell to 
 heaven. Then from his turban issued the sound of Guhya mantra, and 
 it excited in all created beings a desire to adore the three Eatnas. 
 Similarly the Munindrahrit mantra issued therefrom and excited in all 
 creation a desire to adopt the Bodhi religion. Then the Sarvajinopahrit 
 mantra issued forth in great effulgence, and wrought salvation for 
 all the greatest sinners ; thereupon bright lights issued from the head 
 of all the saints, and the Lord closed his instruction by explaining 
 the secret knowledge of the great Dhdrani. 
 
 In Mr. Beal's Tripithaka three works are mentioned as bearing 
 on the life of As 'oka ; the first is A-yu-wang-pi-u-hing, which is the 
 
16 
 
 same with the As'oka Avadana. The name of its translator is lost. 
 The second is A-yu-wang-chun or a history of As'oka rdjS ; it was 
 " translated by Ngan-fa-kin of the Western Tsin dynasty (oiro. 265- 
 313), belonging to the Ngan-sih (Assika Parthian country). The third 
 is named A-yu-wang-wan-muh-yun-in, and refers to the circumstances 
 which induced As'oka to put out the eyes of his son. 
 Beginning. ■^ ■^w. ^^^t^ tTf«rerjgB^«r: I 
 
 vJ ^i \i 
 
 sfWT ft -^^ -!fm fi'^sii. f{^\'^ I 
 
 ^ fl^T ^^ V,A fmi ^ JT^HTftif I 
 
 ■ti^vi ^^^'^Tft? ?i^M ^HrfVri II 
 
 ?|JIS(*IS|^WS^ JTS-Trit^ ?f^f^^ II 
 
 %'w^ ^w^mr^ ^^g»^^^f^«f II 
 
 ^4^ ^■?i=#T<lT'f Si'^'fRrfWirf'^ef II 
 
 «J^TT^ft5«T^t f^5Il5l^K^fet I 
 Siq^'^^Ti? ^sim ^Tftr^^T ^^T^ts'^: || 
 
 K^T ^TS'^qr^ifw^: g^^^rsr^TijijT ii 
 
 H^ Til'JJT^ff VtStT "1^ ^t^t: si^TT^rrr: II 
 
 TT^T K f^^^: ^^ ^%t ■ff oigf^^ II 
 S)<TTSi%Y^T ffW SIT^^I^^flT^^TcT I 
 «^=Tl ^rg-ffl^T^T WJl^wITfT^fT^^^: || 
 ^fgtT -^^ ^l^HJ^I ^tN SIT'Jl fsWTSW^rT I 
 
17 
 
 sjiDsg firg?: ^^ -sj^wT^ war ii 
 
 3r^<!rT ^ ^I'^rf^S WIT tl ^'^W TRT II 
 
 End. 1?^ ^^"5ftHfiii:TaigR«q! ^■^f^'^igrafNirsi^WT: i 
 
 Colophon. Tftr ^'^^^T^r^^tsmi^raf ^ffffrqtx:w;r«rsrvT<'!rtH'!i^<if'C^flT tht 
 
 No Bi 6. 
 AVADA'NA SATAKA. 
 
 Substance, yellow Nepalese paper, 15 X 4|- inches. Folia, 176. Lines 
 on each page, 9. Extent in s'lokas, 6248. Character, Nagara. Date, ? 
 Appearance, old. Verse and prose. Incorrect. 
 
 A collection of stories in illustration of miracles performed by 
 Buddha. Compiled bj Nandis'vara Acharya. According to the name 
 of the work, there should be a hundred tales ; but the codex under 
 notice contains only ninety. The stories are puerile and of little 
 interest. They open and conclude in very much the same way in 
 every case, and repetitions are frequent. The language is simple, 
 and of the peculiar verbose style common in Nepalese Sanskrit works. 
 Nothing is known of the author ; but the work is of considerable 
 antiquity. It appears to be the same with the Pih-u-ldng of the 
 Chinese, which was translated from the Sanskrit by one Grunabhadra. 
 The Sanskrit name of the Chinese work as given by Mr. Beal is S'ata- 
 vaddna Sutra, (Catalogue of the Buddhist Tripithaka, p. 88). The 
 following are brief abstracts of the stories. 
 
 Story I. — Once upon a time, the great Buddha lodged in the Bam- 
 boo grove ( Venu-vana) on the side of the Kalandaka tank at Rajagriha. 
 There, he initiated Eaja Bimbisara into his doctrines, and, by preaching, 
 converted thousands to his faith. There lived, at this time, in a retired 
 village named Dakshinagiri, one Sampurga, a Brahman as rich as Ku- 
 vera. Some of his relatives embraced the Buddhist religion, and spoke 
 3 
 
18 
 
 highly of it before him. One day he fell on his knees and adored 
 Buddha. The Lord appeared before his votary attended by Ananda. 
 Samptirna received him with every manifestation of reverence due to a 
 god, and waited the pleasure of the Lord. Of him the Lord sought food 
 and drink, both for self and his retinue of Bhikshus. When a thousand 
 begging vessels were filled with all the dainties of the time, a voice 
 from heaven declared " the vessels of a thousand Bhikshus are full," 
 
 At the manifestation of this miraculous voice, Sampurna fell, like 
 a felled tree, at the feet of the Lord, and importuned him for instruction 
 in Bodhi knowledge. The Lord lent a willing ear to his importuni- 
 ties, and, calling to mind the doings and sufferings of his votaries 
 in his former existences, smiled. Eays, blue, red, yellow and white, 
 shot forth from his smiling lips. Some of these proceeded upwards 
 and some downwards; the latter cooled the fiery regions of hell and 
 warmed the chill blush of Stygian wind, liberating multitudes of suffering 
 sinners, who repaired to the regions of the gods and of men, and there 
 took new births. Those rays which preceded upwards, reached the re- 
 gions of Brahma and others, and there recited the two following 
 Gathds :— 
 
 " Commence the good work, give up the world, and be obedient to 
 the command of Buddha." 
 
 These rays afterwards turned thrice round Buddha, and disappeared 
 in his head-dress. When Buddha had a mind to reveal the past, these 
 rays, issuing from his teeth, disappeared in his back ; when he wished 
 to speak of the future they vanished in his front ; when he thought to 
 speak of hell they fell at his feet ; and when of perfect knowledge they 
 lost themselves in his head-dress. 
 
 After the disappearance of these rays the Lord addressed Ananda, 
 saying, " this Brahman is sure to become a great Buddha, endowed with 
 mercy, memory, the three qualities, and the ten powers, observant of 
 the six articles of our faith and adorned by universal benevolence." 
 The Lord then taught Sampurna the perfect knowledge. 
 
 11. — When dwelling in a lofty tower on the lake Markala, in the 
 vicinity of Vaishali, the Lord, while on a begging excursion, entered 
 the house of one Sifiha, a general of the royal army, who offered him 
 welcome. The brilliancy of the Lord's person attracted tke notice of 
 Tasomati, daughter-in-law of Sinha.' She enquired of her father-in- 
 law how she could be as brilliant. He replied, by becoming a votary 
 of the Lord. 
 
19 
 
 Thereupon she invited Buddha and his companions, satisfied them 
 with various dainty dishes, and adored the Lord by throwing flowers 
 at his feet. These flowers forthwith went to the lofty tower and form- 
 ed a gemmed parasol of such exquisite beauty as even the most skilled 
 artist would fail to imitate. She fell at the feet of the Lord, and 
 prayed for admission to the ranks of his followers. The Lord addressed 
 A'nanda, saying, " This Tasomati is destined to become a great Buddha, 
 Eatnamati by name." 
 
 III. — When the Lord sojourned in the garden of Anathapindada in 
 the Jeta grove at S'ravasti, there lived at S'rdsvasti a rich usurer who had 
 obtained a son by worshipping Indra and other gods. The son, named 
 A'nanda, grew up under the care of his parents. But he was weak in 
 the loins, and even at the age of six years could not walk, though by his 
 sharpness and intelligence he readily, at the time, mastered all the 
 sciences of his day. The usurer was very sorry at the ailment of his 
 son, and wept bitterly for his sad lot. 
 
 The omniscient Lord, knowing all this, presented himself one day 
 at the usurer's house. The boy, seeing him marked with all the 32 signs 
 of greatness, suddenly rose up from his seat, received him with great 
 reverence, and enquired about his health. The parents of the child 
 wondered at this miraculous cure. 
 
 The Lord smiled and said, " This boy will become a great Buddha." 
 
 IV. — A merchant at S'ravasti carried his mercantile transactions 
 beyond the sea. In two successive voyages his vessels were wrecked. 
 He escaped with his life with great difficulty, his splendid fortune 
 being drowned in the sea. 
 
 He started on a third expedition with the firm conviction that the 
 Lord Buddha was the greatest and most merciful of gods. This time 
 fortune smiled on him ; after a prosperous voyage he returned laden 
 with riches from the Jewel Island. After his return he bought two 
 Karshapana worth of incense, and at the Jeta grove burnt it before the 
 Lord. The smoke rose up in clouds and covered the sun. The asto- 
 nished merchant invited Buddha and all his Bhikshus, feasted them 
 to their fill, and showered precious stones with a lavish hand among 
 them. These stones rose up in the air, and there formed a splendid 
 tower and a brilliant gemmed umbrella over the Lord's head. The 
 merchant fell on his knees and asked instruction in supreme knowledge. 
 * The Lord said to Ananda, " This man will become a perfect Buddha, 
 Eatnottama by name." 
 
20 
 
 v.— In S'ravasti there was a patriarch as rich as Kuvera. When 
 Devaputra fell from heaven he, under the name of Ohaodika, became 
 the son of that patriarch. Ohandika for a long time suffered from a 
 burning sensation throughout his body. Obtaining no relief from 
 medicines, he meditated on Buddha. The Lord kindly presented him- 
 self before Ohandika, and granted him a medicine obtained from Indra. 
 It effected an instant cure. Ohandika feasted Buddha to his entire 
 satisfaction and asked instruction in supreme knowledge. 
 
 The Lord said to Ananda &c. 
 
 VI.— Before the advent of Buddha Raja Prasenajit used to worship 
 the Tirthikas, but, after the appearance of that great preacher, he bowed 
 to none but the great Lord. "W hen the Lord was dwelling in the 
 Jeta grove, a gardener of S'ravasti brought a big lotus flower as a 
 present for the king. 
 
 A worshipper of the Tirthikas asked its price. At this time Anatha- 
 pindada came and doubled its value. They bade against each othei? 
 with emulous pride till the price rose to a hundred-fold; Thereupon 
 the gardener enquired about the whereabouts of Buddha, and, hear- 
 ing of his great power from An^thapindada, presented the flower 
 to the Lord. Instantly the lotus swelled out to the size of a carriage 
 wheel, and stood over Buddha's head. The gardener, astonished at this, 
 asked instruction in supreme knowledge. The Lord said to A'nanda, 
 " This man is to become a great Buddha, Padmodbhava by name." 
 
 VII. — When the Lord was dwelling in the Jeta grove, the kings 
 of North and South Kos'hala made war upon each other. Raja 
 Prasenajit came with a sorrowful countenance to the Lord, and begged 
 him to bring about a peace. Whereupon the Lord proceeded to Benares 
 where the king of North Kos'hala paid him a visit. Buddha preach- 
 ed before him the blessings of peace. His lecture had the desired 
 effect. The king repented, and went to a monastery where he rose to 
 the rank of an Arhat. 
 
 At the request of the Southern king Buddha lived for three months 
 in his capital. The king bestowed on him the gift of a thousand 
 pieces of cloth, and asked instruction in perfect knowledge. 
 
 The Lord said to A'nanda, " The king will become a perfect Buddha 
 under the name Vijais for this good work." 
 
 VIII. — When the Lord resided in the Jeta grove, two bankers of 
 S'ravasti quarrelled with each other. One was a Buddhist, the other a 
 
21 
 
 follower of a Tirthika named Purana. Each held hia object of worship 
 to be the most powerful. The king Prasenajit convened a large 
 assembly to settle their quarrel, and requested the disputants to worship 
 each his own god. The flowers offered to Purana fell to the ground, 
 while those offered to Buddha flew like so many flamingoes (hansa) to- 
 wards the Jota grove. The worshipper of Pdrana, astonished at his 
 great mistake, deserted the altar of his god and falling on his knees, 
 asked &c. 
 
 IX. — The ninth miracle is wanting. 
 
 X. — Once upon a time Ajatas'atru defeated Kaja Prasenajit in a 
 great battle. The vanquished monarch, overwhelmed with grief at 
 this sad reverse of his fortune, shut himself up in one of the innermost 
 apartments of his seraglio. On this, a rich banker of S'ravasti incited 
 the king to go again to war by offering him a large heap of gold. In 
 this second battle Ajatas'atru was made a captive. Prasenajit went in 
 triumph to the Jeta grove where the Lord was residing, carrying the 
 captive in his train. There, before the Lord, he generously set the 
 vanquished king at liberty. 
 
 Prasenajit did not forget the banker. He offered the man his 
 throne for a week. During this week the banker-king had no other 
 occupation but honoring the Lord and feasting his Bhikshus. At the 
 expiration of his short reign, he fell at the feet of the Lord, and asked 
 for supreme felicity. 
 
 The Lord addressed to A'nanda, saying, " This man will obtain his 
 desired object. He will become a Buddha, Avayaprada by name." 
 
 XL — The Lord was residing in a hamlet down the stream Ajera- 
 vati, in S'rdvasti. Theinhabitantsof that place were all boatmen. They 
 cheerfully entertained the Lord with a share of their frugal fare, and 
 sat round him in a retired spot, listening to him with great attention. 
 From him the boatmen obtained each his desire. 
 
 The Lord revealed the secret of his great miraculous power to 
 those Bhikshus who were desirous of knowing it in the following 
 words : — 
 
 " Once on a time a Buddha, Bhagiratha by name, reached the 
 banks of the Ganges with two thousand Bhikshus, on a travel round the 
 country. A merchant, who was ferrying his goods over the stream with 
 a number of his dependents, approached the Lord respectfully, helped 
 him in crossing over the stream, and feasted him to his entire satisfac- 
 
22 
 
 tion. I am that merchant. I enjoy the supreme felicity by the virtue 
 of my good works in my former existences." 
 
 XII. — Perambulating in the Kaurava country, the Lord one day 
 reached its capital. There he summoned Indra and bestowed on him 
 a quantity of sandal-wood from Gos'irsha. A few days later Indra, 
 expecting favours from the Lord, anointed him with the sandal, and feast- 
 ed him with rich viands. Wondering at the submission of the gods, 
 thousands of the Kaurava race flocked round him to receive his blessing. 
 By his precepts every one obtained what he desired. 
 
 The Lord addressed the Bikshus who desired to know the secret of 
 his power, saying : — 
 
 " A great Buddha, Brahma by name, entered once the capital of a 
 Eshatriya king, who prayed the Lord for staying there for a period of 
 three months. During this short time, the king honored the Lord in 
 every possible way. He offered him flowers, aromatios, incense, rich 
 food, splendid robes and the sandal from Gos'irsha. 
 
 " Bhikshus ! I am that king ; by virtue of my former good works 
 I obtain this puja from the gods." 
 
 XIII. — While the Lord was living in the Jeta grove a caravan 
 of five hundred merchants missed their way in a sandy desert, and 
 Bufi'ered greatly from the scorching heat of the meridian sun. Every 
 moment their sufferings grew more and more intense. They prayed 
 Varuna and others, but from none did they receive the least help. 
 They then sought protection from Buddha. The Lord Buddha left 
 the Jeta grove, and appeared before them. They welcomed him with 
 ardent manifestations of respect. ■ By the command of Buddha, Indra 
 sent refreshing showers down, and fresh and delightful breezes blew from 
 the south. The merchants, relieved of their sufferings, went to S'ravasti. 
 There they obtained all they desired through the blessing of the 
 Lord. 
 
 The Lord addressed the Bhikshus, saying ; "In ancient days Ohan- 
 dana, a great Buddha, went to the capital of a king. The king prevailed 
 upon the Lord by his entreaty to honor his capital with a temporary re- 
 sidence for three months. There was no rain for several years in the 
 kingdom ; the ministers advised the king to bathe the Lord with per- 
 fumed water. The Lord was delighted, and forthwith heavy showers 
 of rain fell from the clouds. I made one of those that poured the per- 
 fumed water over the Lord's head." 
 
23 
 
 XIV. — Once on a time the city of Nathakantha was desolated 
 by a destructive epidemic. The suffering multitude prayed Indra and 
 other gods for help, but to no effect. They then sought protection 
 from Buddha. He appeared among them from his then residence in 
 the Bamboo grove (Venu-vana) in Edjagriha, and granted them 
 relief. The Brahmanas of the place, grateful for the kindness of the 
 Lord, listened to his preaching with great attention. They obtained 
 all their desires through his lectures. 
 
 The Lord revealed to the Bhikshus the real cause of his great 
 power. He said, " Chandana, a great Buddha, entered of yore the 
 capital of a Kshatriya king. The king honored him greatly. I was 
 that king ; my great power resulted from that great man's blessing." 
 
 XT. — The Lord lodged in the Bamboo grove on the side of the 
 tank Kalandaka. Ajdtas'atru, the king of that place, was a great 
 hater of the Buddhists. He made preparations for an extensive sa- 
 crifice. Brahmans came to the sacrifice by thousands, but none to the 
 Bamboo grove. 
 
 When the priests offered the oblation to Indra, the Lord, disguised 
 in the form of that god, accepted it from them. People wondered at 
 the visible appearance of the god, and came flocking to the sacred spot. 
 To the great astonishment of the assembled multitude the Lord assum- 
 ed his own form. Many turned Buddhist at this miracle and obtained 
 •whatever they desired from the great Lord. 
 
 The Lord revealed to the Bhikhus the following ancient story. 
 " A Kshatriya king founded a splendid Vihara at the desire of Indra- 
 dyumna, a great Buddha. I was that Kshatriya king who was blessed 
 by Indradyumna." 
 
 XVI.— Ajatas'atru and Devadatta, two great enemies of the Buddhist 
 faith, published a hostile criticism on the sacred books of that religion. 
 Thereupon Indra visited the Lord, and himself superintended the deco- 
 ration of the Bamboo grove, which rivalled Vaijayanta. At this the 
 people went in crowds to receive blessings from the Lord, in spite of 
 royal prohibition. The king was at last obliged to revoke his decree 
 against the Lord's worship. 
 
 XVII. — There were five hundred musicians at S'ravasti. The 
 king had a great taste for music. Supriya, a master musician, applied 
 one day for permission to play on the Vina before him. The king 
 took Supriya to Jetavana. Supriya's performance was quite charming. 
 
24 
 
 But the Lord had, before this, from prescience of Supriya's design, in- 
 vited Panchas'ikha, the prince of heavenly choristers. Panchas'ikha now 
 played on a Yfna the staff of which was set with gems and rubies. Every 
 one was ravished. Supriya and hia tuneful band, knowing the eva- 
 nescent character of all worldly excellence, invited the Lord to a sump- 
 tuous feast, and solicited Bodhi knowledge. The Lord smiled, and said to 
 Ananda; " These musicians will become BuddhasYarnas'varas by name." 
 Then he addressed the Bhikshus, saying, " This my great power is owing 
 to my merit in feasting and delighting Prabodha, a great Buddha." 
 
 XVIII. — When the Lord was at S'ravasti an adulterer was led to 
 the place of execution by an order from the king. Having fortunately 
 met the Lord on the way, the convict prayed him for his own life. The 
 Lord sent i[nanda to procure a reprieve from the king on the score of 
 the convict's betaking himself to a monastery. As a monk the adul- 
 terer soon became celebrated for his piety and devotion. 
 
 The Lord said to the Bhikshus : — " In one of my former existences 
 I was a Brahmana, Padas'ata by name. I gave Lord Indradhvaja an 
 excellent dinner at that time. From him I got this my present power." 
 
 XIX. — When the Lord sojourned in the Bamboo grove, Bimbisara, 
 the king of Magadha, approached him reverentially with drums beating 
 and cymbals sounding, led him in a pompous procession to the capital, 
 and feasted him magnificently. 
 
 The Lord said to the Bhikshus that in one of his former exis- 
 tences he, as a king, had honored Buddha Kshemankara in a similar way. 
 
 XX. — A rich banker in S'ravasti was converted to Buddhism by 
 Maudgalyayana. He gratified the Lord by inviting him to a dinner of a 
 hundred dishes of delicious viands, and prayed for Bodhi knowledge. 
 The Lord smiled, variously coloured rays of light issued from his teeth 
 as described in miracle I. The Lord said to Ananda, " This banker will 
 become a great Buddda, Divyananda by name." 
 
 XXI. — Travelling in Magadha the Lord stood one day on the 
 banks of the Ganges. The Bhikshus beheld a large stupa at a little 
 distance, and enquired to whose honor it had been raised. The Lord re- 
 |)lied ; "Brahmadatta was the king of Benares in ancient times. 
 Being childless he worshipped many gods. Once he found in his gar- 
 den tank a boy marked with all the 32 signs of greatness, born in a lotus, 
 and seated on its seed vessel. He picked the boy up, and had him edu- 
 cated as his own son. At every step the boy took, lotus flowers issued 
 
25 
 
 from his feet and instantly withered and decayed. Kas'yapa instruc- 
 ted him in divine knowledge. He left the world, and, becoming a her- 
 mit, obtained supreme felicity. 
 
 XXII. — As the Lord was passing one day through a street of 
 S'r^vasti,- a boy fetched a full-blown lotus from a gardener in the bazar, 
 and threw it upon the Lord's head. The Lord smiled and said, "For this 
 deed of merit this boy will become a great Buddha, Padmottara by 
 name." 
 
 XXIII. — The wife of a sea -faring merchant vowed that she would, 
 on the safe and speedy return of her husband, present to the shrine of 
 Vishnu, a golden wheel. On his arrival, true to her vow, she proceeded 
 straight to the temple, but met the Lord Buddha in the midway. 
 Observing him marked with all the 32 signs of greatness, she offered 
 the wheel to him. The Lord smiled and said, On her attainment to the 
 Bodhi knowledge, she will become a great Buddha, named Ohakrantara. 
 
 XXIV. — On arriving before a large stupa, the Bhikshus in his re- 
 tinue enquired of the Lord, to whom was the old stiipa dedicated ? The 
 Lord replied, to Das'as'iras. The gardener of a king named Brahmadatta 
 found a little urchin one day on a lotus flower, and presented it to the 
 king. The king named him Das'as'iras. On arriving to majority, he 
 left the king, and became a hermit. As fire expires when fuel is con- 
 sumed, so he obtained utter annihilation. 
 
 The Bhikshus enquired about the merits of Das'as'iras. The Lord 
 replied that in one of his former existences Das'as'iras threw a lotus 
 flower on Buddha Vipas'chit. From that Lord he obtained a boon, 
 dissevering the bond of transmigration. 
 
 XXV. — A rich merchant of S'ravasti, considering the evanescent 
 character of all worldly happiness, determined to buy the goodwill of 
 the Lord at the sacrifice of everything else. The Lord prophesied that 
 the merchant would become a great Buddha, Sukshmatvak by name. 
 
 XXVI. — The next merchant who obtained the Lord's favor was 
 prophesied to obtain the name of Sitaprabha on his attaining nirvana. 
 
 XXVII. — The boatman who ferried the Lord across the Ganges in 
 one of his numerous travels in Magadha was blessed to have the name 
 Samsarottarana when he should attain supreme felicity by the teach- 
 ing of the Lord. 
 
 XXVIII. — A girl one day decked the Lord's feet with red sandal- 
 wood paste. When he went on his begging tour, the whole city o£ 
 4 
 
26 
 
 S'ravasti was reddened with the paste. At this marvellous display of 
 the Lord's power, the girl, on her knees, prayed for Bodhi knowledge, 
 which the Lord granted her. She became a great lord, named Dharma- 
 dana. 
 
 XXIX.— A gardener presented the Lord at S'rSvastI with a pil- 
 grim's staff. The Lord took it, and planted it in the earth. Forth- 
 with it swelled to the size of a big banian tree, covered all over with 
 beautiful green foliage. At this miraculous power of the Lord, the 
 gardener, &c. &c. His name was to be Nirmala. 
 
 XXX.— A band of intoxicated revellers was dancing and singing 
 in a street of S'ravasti. The Lord presented himself among them. 
 Their riotous indecent songs changed at once into hymns in praise of 
 the Lord, They threw blue lotuses on his head. These flowers rose 
 up in the air and there formed a rich parasol. At this marvellous display 
 &o. They were each to be named Balgusvana on attaining Bodhi 
 knowledge. 
 
 XXXI. — At one time the Bhikshus suffered greatly from an 
 epidemic of jaundice. They enquired of the Lord the cause of such 
 suffering. The Lord said : — " The people of Benares laboured under 
 this very same disease in the reign of Padmaka. The physicians, unable 
 to relieve the jaundiced by the medicines they had, advised them to bring, 
 a Eohita fish of a particularly large size. But this fish was nowhere to 
 be found. The king, who loved his subjects greatly, unable to behold 
 their sufferings, vowed to give up his life. He abdicated the throne in 
 favour of his son, leaped from the terrace of his palace, and died. On 
 his death he became a big Rohita fish. By the use of its flesh, every one 
 obtained a thorough cure. After this the Eohita fish addressed his 
 subjects in the following way : ' Come, my people, I will teach you 
 the excellent Bodhi knowledge, by which you will obtain nirvana.' 
 They said ' You took for us so much pains, therefore when you become 
 a Buddha we will become your disciples.' "i 
 
 XXXII. — The Lord taught the doctrine that merit results from 
 giving alms, and that a meritorious man can work miracles. He gave 
 the following as an instance : 
 
 Once upon a time, the kingdom of one Brahmadatta being stricken 
 by a severe famine, he numbered his people, weighed the grains in the 
 country, and made it a rule that every one should get only one mouthful 
 of food a day, only the king getting two. A Brah'man, who was not 
 
27 
 
 included in the census, demanded his portion. The king gave up half his 
 share. Then Indra in the disguise of a Brahman came to demand 
 his share. The king, even at the risk of his life, gladly offered 
 it to him. Indra greatly delighted, sent down a heavy shower of 
 rain. 
 
 XXXIII.— Devadatta sent assassins to the Jetavana grove to kill 
 the Lord. The Lord received the murderers very hospitably. The 
 Bhikshus wondering at this, the Lord said :— " Bramhadatta, king of 
 Benares, had by his queen Durmati an only son Dharmpala by 
 name. Durmati, full of anger, envy and malice vowed one day, 
 'If I take anything in the king's household I shall drink my 
 son's blood by cutting his throat.' At the nonfulfilment of the vow, 
 the king in wrath commanded her to keep her word. The child 
 cried pitiously in the agony of death. But the cruel mother would not 
 relent. I am that Dharmapala, and this Devadatta is that Durmati." 
 
 XXXIV. — ABhikshu, who wanted to mend his nether garment, wept 
 bitterly, not being able to thread the needle. He cried : " Who is there 
 desirousof merit ?" The Lord said he wanted merit. The Bhikshu, won- 
 dering, said, " wonderful! wonderful ! the Lord, who is a great Buddha 
 himself, still thirsts after merit." The Lord replied, there was a king, 
 Sibi by name, who gave different parts of his body for the benefit of 
 small animals. To Indra he gave his eyes. At this, Indra granted 
 him the Bodhi knowledge. 
 
 XXXY. — A king of Benares had a Taksha for his spiritual guide. 
 The Taksha demanded for his food the flesh of the king's son. After 
 much lamentation the king submitted to his demand. The cruel 
 Taksha then wanted to devour the queen. She'too was sacrificed for the 
 gratification of the spiritual guide. Then the king had to offer his ownself 
 a victim to the unappeasable appetite of the Taksha. When the king 
 had already promised his own body, the Taksha taught him the follow- 
 ing verse — " Gf-rief is always caused by our dear ones ; we fear for their 
 mishap. He who has none to love has none to fear or to grieve for." 
 The king, in meek submission, said, " Do, Oh lord, as you like with my 
 body." But he was agreeably surprised to find the Taksha transformed 
 into Indra, who held the prince in one, and the queen in the other, hand, 
 and restored them to the king. 
 
 Bhikshus ! I am that king, Auanda is the son, and Tas'odhara 
 is the queen. 
 
28 
 
 XXXVI.— Buddha, when preaching the doctrine of filial love and 
 ohedience, narrated the following story by way of illustration : 
 
 " When Maitrakanyaka was a mere child, his father, a rich mer- 
 chant of S'ravasti, went to sea and died by shipwreck. On arriving at 
 majority Maitrakanyaka enquired of his mother about the profession 
 of his father in order that he may betake to it. His mother, unwilling 
 to tell the truth, lest she should lose her son too in the sea, deceived 
 him by saying his father was a menial servant. 
 
 " Maitrakanyaka took to that profession, and earned four karshapa- 
 nas. Next he turned a dealer in spices, and gained eight kSrshapanas. 
 On the first day of his career as a gold merchant he obtained 16 k^rshapa- 
 nas, on the second 32. All these earnings he made over to his mother. 
 But on being apprised of the true profession of his father, he determined 
 to start on a nautical expedition, and when his mother, with tears in her 
 eyes, came to dissuade him from his purpose, he kicked her, and bid her 
 be gone. At sea, a sea-monster (Makara) broke his vessel to pieces. He 
 saved himself on a plank, and wandered in a state of utter destitution 
 in the city of Ramanaka. He was, however, taken up and hospitably 
 entertained by four Apsarasas, with whom he remained for several years. 
 Then travelling southward he was met by a company of eight 
 Apsarasas. By them he was whirled in a giddy round of pleasures for 
 years together. Travelling again in the same direction he fell in with a 
 band of sixteen Apsarasas, who also tried their best to make him happy. 
 On the fourth time he was welcomed by a troop of thirty-two Apsarasas, 
 who too spared no pains to make him joyous. These enjoyments he 
 derived as a reward for having made over his earnings to his mother. 
 But on the fifth time he happened to find himself in a city of iron. 
 On entering it, a big burning iron wheel began to revolve over his 
 head, from that time blood and pus became his only food. In this man- 
 ner he remained there for sixty-nine thousand years. These pains were 
 owing to his kicking and disobeying his mother. Then he determined 
 to hold that iron wheel on his head for ever, that others may not suffer 
 the same pains. Just at this charitable thought the wheel went up seven 
 times the distance of the nether region and left him free. 
 "I am, Bhikshus! that Maitrakanyaka." 
 
 XXXVII. — The Lord persuaded by his lectures the son of a rich 
 banker to go to a hermitage, and lead a solitary life, unknown to the 
 public. The Bhikshus enquired of the Lord the reason for this. The 
 Lord said : — 
 
29 
 
 In day8 of yore, . there lived in a mountain-cave a sage with no 
 other companion than a hare. The hare, coming to know, one day, that 
 the sage was about to leave the place on account of a draught, 
 requested him to postpone his departure till the next morning. The 
 sage consented. The hare kindled a fire and was on the point of jump- 
 ing into it, when he, out of love to the poor creature, promised 
 to stay there even at the risk of his life. The hare, well pleased, turned 
 his eyes towards heaven, and prayed Indra for rain. Forthwith there 
 was a heavy shower of rain. The sage asked the favor of becoming 
 the hare's disciple, when it should attain the rank of a Buddha. 
 
 The Lord said, " I am that hare, and the banker's son is that sage." 
 
 XXXYIII.-^The Lord made no distinction as to proper and impro- 
 per times in preaching the truths of religion. One day he preached while 
 cleansing the Jetavana with a broom in hand. The Bhikshus admired 
 his unwearied labour in the cause of truth. The Lord said :^ 
 
 " Subhashitagaveshi, the son of Brahmadatta, ascended the throne 
 of Benares, and ordered his ministers to search for good news [subha- 
 shita or gospel]. Indra, in the disguise of a Taksha, brought him one. 
 On the king's asking for a second, the false Yaksha made the king's 
 falling or jumping into a fiery ditch heated by burning fire for seven 
 days and nights, a condition of telling it. The king abdicated his 
 throne in favour of his son, and, coming to the brink of the fiery lake, 
 jumped into it. Forthwith it was filled with cold limpid water. 
 Indra throwing ofi his disguise, taught him the following Gatha : 
 
 " ' Walk in the path of duty ; do good to your brethren ; and work 
 no evil unto them. He, who confers a benefit upon a man, is lodged 
 comfortably both here and in the next world.' 
 
 " Bhikshus, I am that Subhashitagaveshi." 
 
 XXXIX. — One day the Lord entered the city of S'ravasti with his 
 alms-dish in hand. A Brahman, approaching him, drew a circle round 
 where he stood, and cried, " Gautama, you should not cross this line 
 until you have counted down five hundred karshapanas to me." The 
 Lord, seizing this opportunity to point out that good and evil deeds never 
 go unrequited, obeyed the Brahman. The news of this event went round 
 the city. Many, even gods, offered their purses to the Lord's service ; 
 but he accepted none. At last when Anathapindada paid his ransom, he 
 made no objection. The Bhikshus asked, if Anathapindada owed the 
 Brahman the money just paid. The Lord said, " The eldest son of 
 
30 
 
 Brahmadatta went to his villa in the spring. There the minister's son 
 played at dice with another, betting five hundred karshapanas. He lost 
 the wager ; but did not pay the man as he ought to have done. I am 
 the king's son, Anathapindada, the minister's son, and this Brahman 
 is the winner at the play." 
 
 XL. — The Lord, while residing in the Gymnasium of Kus'i, ordered 
 Ananda to raise a platform commencing from the north, saying, that was 
 the day for his nirvana. Subhadra, a traveller of Kus'i^ had obtained 
 supreme felicity from the Lord's teaching. From Subhadra the athletes 
 of the place obtained the religion of Buddha. While lying on that plat- 
 form the Lord revealed to the Bhikshus the following story, showing his 
 relation with Subhadra and the athletes of the place. 
 
 " A certain king tracked a herd of deer in a cave, and aimed at 
 them. The lord of the herd jumped into an impetuous stream and 
 ferried over on his back one by one the deer. He did not rest un- 
 til all were on the other side, although in so doing he was scratched all 
 over by the hoofs of his burden, and blood flowed copiously from his 
 back. I am that lord of the herd, Subhadra one of the herd, and the 
 athletes are the other members of the flock." 
 
 The Bhikshus then enquired about the merits of Subhadra which 
 raised him to such an eminence. While Lord Kas'yapa was on his way 
 to nirvana, his nephew As'oka was living at a great distance. Unable 
 to see his dear uncle in his last moments, As'oka gave vent to loud 
 lamentation. A silvan deity, taking compassion on the boy, carried 
 him to Kas'yapa by his power as a god. There both of them obtained 
 valuable lectures from the Lord. The sylvan deity became an Arhat. 
 Now he personates Subhadra. 
 
 XLI. — When the Lord was in the bamboo grove, Maudgalyayana 
 and S'ariputra, moved by the sight of the dreadful sufferings of a ghost, 
 enquired its cause from the Lord. The Lord said : " A consumptive 
 Buddha was advised by his physicians to use sugarcane juice. He 
 entered the house of a rich banker of S'rdvasti, and begged of him for 
 some of the juice. The banker ordered his servant to see the Lord sup- 
 plied. The wicked servant half filled a vessel with urine, then poured 
 a quantity of sugarcane juice into it, and presented it to the Lord. 
 For that one misdeed, the servant suffers this torture." 
 
 XLII.— .Maudgalyayana enquired the cause of the terrible torture 
 of a ghost, whom he saw convulsed with pain at the cremation ghat. The 
 
31 
 
 Lord said: "When the Lord Kas'yapa was at Benares, the wife of a 
 house-holder was very ill-natured. A beggar one day asked alms of her. 
 She bound him hand and foot to a prop, and gave him a good thrashing. 
 She now suffers for her sins." 
 
 SLIII. — On another occasion the Lord gave the following account 
 of the sufferings of a ghost. 
 
 When the Lord Kas'yapa was at Benares, a Bhikshu asked a palm- 
 ful of water from a girl who was carrying a pitcher of water. She re- 
 plied " Even if you die, Bhikshu, I won't grant you a drop." It is she 
 who now suffers. 
 
 XLIV. — The history of another ghost who was at Grridhrakuta as 
 given by the Lord is this — 
 
 Advised by physicians to take sweetmeats, a Buddha entered the 
 house of a rich Brahman. The Brahman charged his wife with the 
 entertainment of the lord, ^he gave him a dish of night-soil co- 
 vered over with rice. She now feels the consequences of her wicked 
 act. 
 
 XLV. — While the Lord was residing at Eajagriha, there were five 
 hundred who hovered over the city in whirls. They fell in with Maud- 
 galyayana on his way to the city, and addressed him thus : — 
 
 " Know, holy man, we were five hundred bankers of Eajagriha. 
 We gave no alms, we threw impediments in the ways of other's charity, 
 and we accused innocent persons of holding communion with evil 
 spirits. The result is, that we suffer infernal torture. We have our 
 relatives in the city. Will you, holy man, request them to feed the lord 
 Buddha for our sake. Thereby alone can we escape these torments." 
 The relatives complied with their request. The Lord preached the trans- 
 cendental doctrines of his faith, and the ghosts were ghosts no more. 
 
 XLVI. — The mother of Uttara, a shopkeeper of S'ravasti, was very 
 miserly and ill-natured. After her death Uttara turned a hermit. The 
 spectre of his mother appeared before him, and revealed to him her 
 terrible sufferings. Uttara wept bitterly, for he loved his mother tender- 
 ly, feasted the Lord with rich viands and rescued his suffering mother. 
 
 XL VII. — Ananda enquired one day the reason why a goblin, 
 which he had seen, suffered so tremendously. The Lord said, " Lord 
 Kas'yapa preached at Benares. Induced by his lecture a banker's daugh- 
 ter forsook the pleasures of the world. But her education was defective. 
 She became conceited, she contemned the learned, and shut her eyes from 
 
32 
 
 the wise. For these three reasons, she became a hobgoblin ; bad smell 
 issued from her body, and she lost the use of her eyes.'' 
 
 XL VIII.— A banker of S'ravasti, though a follower of the Lord, died 
 very conceited owing to the defect of his training. When the Bhikshus 
 disposed of his dead body, they found him transformed into a 'goblin. 
 They requested the Lord to preach for the benefit of the conceited ghost. 
 The banker ghost, by training his mind, rose to the chiefship of the 
 spirits. In this form he still used to come to listen to the Lord's edify- 
 ing speeches. He obtained great power ; the odour of his body rose su- 
 perior to that of all flowers. 
 
 XLIX. — Here is the reason of another ghost's terrible suffering as 
 given by the Lord. 
 
 A banker had two wives. They were jealous of each other. One of 
 them was in the family-way, the other contrived to mix a quantity 
 of noxious drugs with the food of her rival. The miscarriage, as de- 
 signed, took place. The guilty wife then swore before her relatives, " If 
 I have had any hand in this foul deed, let god turn me to a ghost that 
 eats her own son." She has now been turned to a suffering spirit. 
 
 L. — The miracle of Jambala, vide p. 12. 
 
 LI. — A rich banker of S'ravasti was very miserly. He heaped his 
 gold in his garden where he lived. After his death, a black serpent, at 
 whose very sight men lost their lives, took possession of the heap. 
 Bimbisara, the king, knowing this, solicited the Lord for the discipline 
 of the serpent. The Lord preached before the serpent and converted 
 him. He became a Devaputra. 
 
 LII. — A Brahman's son, Chandra by name, lived close to the 
 premises of Anathpindada, with whom he often went to hear the Lord 
 preach. Dying a premature death, he became a Devaputra. One day 
 the Devaputra found a Brahman in the cremation ghat bewailing the 
 Joss of an only child who still lay lifeless in his lap. In the disguise 
 of a Eishi the Devaputra consoled the mourning father, and induced him 
 fco receive the lessons of fortitude from Buddha. By him he was 
 initiated to the true faith. This Brahman was the adulterer of Benares 
 (p. 14). Chandra was his son. The adulterer's son saved his father's 
 life when he was sentenced to death as a thief by sacrificing his own 
 life. 
 
 LIII. — A banker's daughter covered the Lord, when entering the 
 city to receive alms, with three s^l flowers. Then she climbed up a tree 
 
33 
 
 for more of them. She fell dowa dead, and was instantly transformed 
 into a Devaputri. She listened to the Lord's preachings and, " tearing 
 the mountain of this existing body with the adamantine weapon of 
 knowledge, obtained the fruit of being furnished with ears." 
 
 LIV. — Eaja Bimbisara, receiving the knowledge of truth from the 
 Lord, h,ad built a big stupa over the Lord's nails and hairs in his 
 zenana, and his maids cleansed the place every day. When Ajata- 
 s'atru obtained the throne by parricide, he prohibited the females to 
 sweep the stupa on pain of death. S'rfmati, a female slave, caring not 
 at all for her life, washed it neatly and lighted it with a row of lamps. 
 The king, in great rage, ordered her to the place of execution. After her 
 death, she, as a Devaputri, appeared before the Lord in the Bamboo 
 Grove, and, " cleaving the mountain of human misery by the thunder- 
 bolt of knowledge," obtained all that is desirable. 
 
 LV. — Anathapindada obtained permission from the king to solicit 
 alms for the Lord, for the benefit of the whole population of the city. 
 On an elephant rode the patriarch, receiving metallic vessels, bracelets 
 and other ornaments as alms from his neighbours. A poor woman, who 
 had an only cloth, threw it over the elephant from behind a hedge. 
 The beggar knew instantly what the matter was, and bestowed on her 
 rich presents. She went to the Lord and received the knowledge of 
 truth from him. 
 
 LVI. — When Buddha was putting up at S'rdvasti, RSja Bimbisara 
 of Rajagriha grew impatient at his absence. The omniscient Lord, per- 
 ceiving this, started for Rajagriha at once. But he was detained for one 
 night by the entreaties of a parrot in a forest. Apprized of the Lord's 
 residence in the wood by the intelligence furnished by the parrot, Bim- 
 bisara, followed by the whole court, came out to receive him. Every one 
 was highly delighted by the Lord's lectures. The parrot, fixing his 
 mind on the Lord, died and turned a Devaputra. From heaven he 
 regularly attended the Lord's teaching, and thus " cleaving the bond 
 of human misery by the sharp knife of knowledge," obtained the highest 
 bliss. 
 
 LVII. — While the Lord was at Rajagriha, Andthapindada reques- 
 ted the king Bimbisara to send an ambassador to the Lord, inviting him 
 to S'ravasti. He preached at that city. The messenger fixing his 
 mind &c. 
 5 
 
34 
 
 LVIII. — Journeying through different countries, the Lord entered 
 a piece of forest where dwelt five hundred herds of buffaloes. A wicked 
 animal ran at the Lord. To avoid the danger he created five lions. The 
 buffalo fell submissively at the Lord's feet. The Lord took pity on the 
 poor creature, taught him the sublime truths of the Buddhist faith. All 
 impressions, he said, are transient, the soul has no attributes, the peace 
 is nirvana. The buffalo became a Devaputra, &e. 
 
 LIX. — Devaputra Upanshada obtained the fruit of being fur- 
 nished with ears by constantly attending the Lord in the Jetavana grove 
 with five hundred of his men. 
 
 The Lord gave the following story to his Bhikshus, pointing out 
 the merits of the fortunate god. In this very Kalpa Kas'yapa Buddha 
 lived at Benares. Eaja Krika, in a splendid procession, proceeded 
 to pay a visit to the Lord. The Brahmans, burning with the ambi- 
 tion of becoming as great as Krika, asked the Lord to point out to 
 them a way by which they could obtain all they desired. The Lord 
 said, " By the holy fast called Ashtanga." They kept the fast. One 
 was successful, he was born the son of Krika. Another, failing, became 
 a serpent. Hot sand fell incessantly on his body and tortured him 
 greatly. He again kept the fast, and was this time more happy in 
 the result. His next existence was as the son of. a god. This Upan- 
 shada was the serpent. 
 
 LX. — Haiisajdtaka miracle, given in the Bodhisattva Avadana. 
 
 LXI. — Suvarnabha, or the golden-coloured, the son of a rich S'akya, 
 frequented the pipul-tree grove. In pursuance of the Lord's teaching 
 he betook himself to a hermitage and attained the rank of an Arhat. 
 The Lord said, in the ninety-first mundane period a Buddha, Vihas'yi by 
 name, lodged in the capital of Baudhumat. After he attained nirvana 
 the ESja raised a stupa to his honor. A householder, finding a golden 
 coloured image in the stupa, ornamented it with earrings, and prayed for 
 having a Buddha for his preceptor, and becoming as beautiful as the 
 golden image itself has that householder been born as Suvarndbha. 
 
 LXII to LXXI. — All relate to men who attained Arhatships for 
 their merit in ornamenting, clearing, and repairing the stupa dedicated 
 to the sage Vipasyi at the city of Bandhumati. 
 
 LXXII. — A citizen of S'rdvasti had a daughter, Supriydby name; 
 she was Jatismara, or one who remembered the history of her past exis- 
 tences. She chanted gathas as soon as she was bom. In her time the 
 
36 
 
 country was stricken by a famine, but she feasted the Lord and the 
 legion of his Bhikshus with food procured by the power of working 
 miracles. By the persuasion of the Lord she turned a hermit, and be- 
 came an Arhat. 
 
 The Lord said, " In this very Bhadraku Kalpa she was the maid- 
 servant of a rich banker. Lord Kas'yapa was then at Benares. The 
 banker, her master, went with a full supply of provision to his country- 
 seat ; from his store she bestowed a large quantity on the Lord and 
 was approved by the banker. Her fortune in this existence she owes to 
 her good deeds in her past." 
 
 LXXIII. — S'ukla was the only daughter of a rich S'akya at Kapi- 
 lavastu. Many a prince sought the hand of the rich and beautiful 
 heiress. Unwilling to marry she obtained her father's permission to 
 betake herself to a hermit's life. She gradually rose to be an Arhat. 
 
 The Lord said, S'ukla in her former existence in this very Kalpa, 
 entered Pravrajya at the instance of Kas'yapa. 
 
 LXXIY. — Soma, the daughter of a rich Brahman at S'ravasti 
 could remember all she heard. Having become a hermit, she rose to 
 be an Arhat. Her history was that in her former existence she forsook 
 the world at the command of Kas'yapa. 
 
 LXXV. — On the day of Girivalgu-Saiigama, a festival held at 
 S'ravasti, people crowded from all quarters to the city. Among others 
 came KubalayS, a natch girl, from the Dakshin^patha. She asked if 
 there was any in the city that could surpass her in beauty. Being re- 
 plied " Grautama, a S'ramana," she instantly repaired to the Jetavana, 
 and there displayed her charms before the Lord. But by a miracle the 
 Lord destroyed all her beauty, and turned her into a hideous old hag. 
 She fell at the Lord's feet, and he gave her true knowledge. 
 
 The Lord said, Kas'isundara, the son of a Benares king, practised 
 austerities in a secluded grove on the Himalaya. A Kumar girl fell 
 in love with him, and endeavoured to seduce him by her charms. 
 Finding him proof against her fascination, and mortified at the neglect 
 of one she loved, she became a disciple of the great Kas'yapa. That 
 Kumar girl is this Kubalaya. 
 
 LXXVI. — The daughter of Brahmadatta, king of Benares, refused 
 to give her hand to any in the crowd of princes that paid their court to 
 her. At last when Lord Kas'yapa came to live in the Eishipajjtana, 
 she sought and obtained instruotion in the Bodhi knowledge from him- 
 
36 
 
 Some of her lovers wanted to carry her off by force. But she rose to the 
 sky, and there displayed such miraculous power, that they all despaired 
 of her hand, and went away. 
 
 The Lord said, Kas'isundari ohtained her powers by an intimate 
 attachment with Kanaka who flourished in this very Kalpa, 
 
 LXXVII.— Muktamala of S'ravasti was so named from the row of 
 pearls with which she was born. She attained Arhatship by attending 
 the Lord in company with a daughter-in-law of Anathapindada. 
 
 The Lord said, a banker presented his wife with a pearl necklace. 
 The wife gave it to Kas'yapa, who was sojourning in Mrigadava at 
 Eishipattana in Benares. Por that merit she was born with a row of 
 pearls on her neck. 
 
 LXXVIII.— The Lord was at Eachangala. An old woman, 
 hearing from Ananda that the Lord was thirsty, approached him with 
 a pitcher full of water. At the sight of the Lord her breast heaved and 
 gushed and she felt the affections of a mother. The Lord said, " This 
 kind woman was his mother in five hundred of his former existences. 
 In one of her former existences she mastered all the mysteries of 
 dhyana, acquired the knowledge of proper and improper application 
 thereof, and rose to the rank of a female Arhat." 
 
 LXXIX. — While the Lord was at S'ravasti, Prasenajit and Brah- 
 madatta quarrelled with each other. During the progress of the war, 
 Prasenajit begat a daughter, and Brahmadatta a son. They adjusted 
 their differences on condition of their children's marriage with each other. 
 Arriving at age KshemS, the girl, expressed her desire of remaining a 
 virgin and devoted to the Lord. Her father, alarmed, wrote to 
 Brahmadatta to hasten the marriage. But Kshema fled to the Lord for 
 protection. He examined her carefully, and, instilling into her the 
 knowledge of truth, raised her above the influence of vile passions. 
 When the priest was just going to unite the young couple, Kshema rose 
 up to the sky where she displayed miracles. She came down thence, 
 and with the permission of her father betook to hermitage. The Lord 
 said, Kshema in this very Bhadraka Kalpa delighted Lord Kas'yapa and 
 obtained the boon of becoming the first among female disciples. 
 
 LXXX. — Yirupdvadanam. Given in the Bodhisattva Avadana. 
 
 LXXXI. — Samudravadanam. Ditto, 
 
 LXXXII. — A householder of S'ravasti had the mortification of 
 finding all his children die as soon as they were born. He feasted the 
 
37 
 
 Lord one day, and promised if his next child lived to devote him to the 
 Lord's service. His next born was a long-lived one. The householder 
 kept his word. Sumana, the boy, soon attained Arhatship under the 
 edifying lectures of the benign Buddha. 
 
 The Lord said, the high position of Sumana is due to his merit 
 in feasting the Lord Vipas'yi, and in decorating the stupa raised over his 
 tooth and nails. 
 
 LXXXIII, — For granting two dinars at the stupa of Vipas'yi the 
 donor, Hiranypani a gambler, was born at S'ravasti, with two dinars 
 always in hand; when the coins were removed they were instantly 
 replaced by others. He frequented the Lord's dwelling, and easily 
 attained the high position of an Arhat. 
 
 LXXXIV. — When the Lord was at S'ravasti the queen of Prase- 
 najit gave birth to a son clad in the ochre vestment of an Arhat. No sooner 
 was he born than he enquired whether the Lord was in that city. At 
 the tender age of seven he was raised to the dignity of an Arhat. 
 
 The Lord said. When the son of Krika (vide supra LIX) wanted 
 the permission of his parents to enter a hermitage, they made him 
 promise his return after he had finished the study of the ' three recep- 
 tacles.' He came back and taught his parents. He obtained Arhatship 
 which he so richly merited. 
 
 LXXXV. — ^A pair of Tas'omitra's teeth oozed out continuous streams 
 of water. By frequenting the Jetavana he obtained Arhatship. 
 
 The Lord said, in one of his former existences Yas'omitra, after 
 entering the hermitage, supplied an old Bhikshu and his followers with 
 water for a thousand years. The boon which he secured made him what 
 he was now. 
 
 LXXXVI. — Just as the Lord landed at S'ankas'ya, Upapldika, a 
 Bhikshu, received him with great honor. The Bhikshu was admitted 
 into the rank of Arhats. 
 
 The Lord gave the following account of his merits — Five Bhik- 
 shus obtained true knowledge from Vipas'yi. One of them is this 
 Upapadika. 
 
 LXXXVII. — Sobhita, the son of a rich S'akya at Kapilavastu, be- 
 taking himself to the hermitage, obtained Arhatship. 
 
 The Lord said, " In Bhadraka Kalpa, Raj a Sobhita erected a 
 stupa over the hair and nails of Krakachehhanda in his own capital, 
 Sobhavati. On a festive occasion a brotherhood of friends proceeded 
 
38 
 
 to strew flowers on the stupa. Sobhita, refusing to take part with 
 them, was expelled from the company. Deeply mortified, he afterwards 
 made sufficient amends for his misconduct. In another existence he 
 obtained the favor of Kas'yapa, and, entering a mountain cave, cleansed 
 the courtyard of a Buddhist stupa. 
 
 LXXXVIII. — Kapphina, the young king of Dakshinapatha, had 
 18,000 young courtiers. Proud of this strong body of supporters, he 
 insolently commanded the lords of six cities, S'ravasti, &c., to appear 
 before him. They, in alarm, took refuge with the Lord. The Lord, in the 
 following terms, challenged Kapphina to come and fight : " If you are 
 standing do not sit, come with as much speed as you can." By wafting 
 his magic wand aloft, he suddenly brought into existence an innumer- 
 able array of veterans of which he took the lead in royal robes. But 
 "when Kapphina was about to engage, a voice from heaven declared 
 " Obey the command of Buddha," and he changed his mind. The Lord 
 instructed him in the Bodhi knowledge, and raised him to the rank ot 
 an Arhat when he departed this world. 
 
 The Lord said, " A merchant of Bandhumati feasted Lord Vipas'yi 
 and founded a Vih^ra for him in the 71st mundane period. This very 
 man in his other existence as Brahmadatta, king of Benares, gave 
 wholesome diet to a Pratyaka Buddha who was ill, and raised a stupa 
 to his honor. For these merits he obtained Arhatship when living as 
 Kapphina, king of Dakshinapatha. 
 
 LXXXIX. — A warder of a fort at Benares once snatched a quantity 
 of food from a girl, and subsequently, putting himself to much suffering 
 from want of food, gave it all to a Pratyeka Buddha. The Buddha 
 showed him miracles. The man on his knees begged instruction in 
 true knowledge, which was granted him. Born at S'ravasti, this man 
 was named Bhadrika. He obtained Arhatship from S'akyamuni. 
 
 XC. — When the Lord sojourned in a grove in the country of Sthula 
 Koshtaka, that country was under the rule of a king named Koravya. 
 His brother's son, Bashtrapala, was a handsome youth, endowed with 
 perfection in every limb and feature. While roaming about in the grove 
 one morning he beheld the Lord proceeding with his followers to the 
 city to collect alms. The signs of greatness on the person of the Lord 
 made a strong impression on the susceptible mind of the youth, who 
 fell at his feet, and solicited conversion. The Lord, however, declined 
 to comply with the request until the youth should obtain the permission 
 
39 
 
 o£ his parents. This was, however, not easy of attainment, as his parents 
 and their relatives and friends did not approve of the plan of the youth. 
 The youth, however, was resolute, and his importunity prevailed. He got 
 the permission, was duly ordained, and raised to the rank of an Arhat. The 
 congregation was surprised at this, and begged of the Lord to explain 
 how it was that Rashtrapala, a youth born in a royal family and possess- 
 ing no preliminary training, should at once become an Arhat. The 
 Lord replied that this was due to the accumulated deserts of good works 
 done by him in former lives. Once on a time the king of Videha, defeated 
 by his enemy, repaired to the wilderness, and, roaming about in great 
 distress from thirst, met a Buddha, and sought his protection. This 
 protection was duly accorded, and the king regained his metropolis and 
 worshipped the Lord for three months, after which he begged that he may 
 be able to acquire true knowledge. That king is now Rashtrapala and 
 earns the fruit of his good work. This explanation, however, did not 
 suffice to satisfy the audience. The feeling seemed to be that the work 
 was not enough for so high a reward as Arhatship. The Lord, therefore, 
 continued. Again in the kalpa when human life extended to twenty- 
 thousand years the Lord Kas'yapa sojourned in the Deer Park near Benares. 
 At that time Benares was under the rule of Krika, a pious king, under 
 whose just administration the country prospered in every way, abounding 
 in men, animals, good crops, and flourishing commerce. The youngest 
 son of this king paid a visit to the Deer Park at Rishipatana, and beheld 
 the Lord impressed with 32 great signs and 80 minor indications of 
 greatness, and resplendent with glory more brilliant than a thousand 
 suns put together. Deeply impressed by the sight, he fell at the feet of 
 the Lord, and, sitting aside, listened respectfully to the religious dis- 
 course which the Lord delivered. He then sought conversion, and Lord 
 Kas'yapa was satisfied, and when the prince and his relatives sought his 
 protection he had them duly converted. The prince planted an umbrella 
 in honour of the Lord. That prince has now been born as Rdshtrapala. 
 " Again, Bhikshus, there lived in former times in the city of Benares a 
 poor Brahman, who lived on tubers (MuliJca Brdhmana) . In order to 
 collect tubers he used to repair to the top of a hill. On one occasion he 
 there met a Pratyeka Buddha in distress, and did everything he could to 
 relieve the distress by offering him all such refreshments as he could 
 command. The Pratyeka Buddha benefitted greatly by his attention, 
 and offered him a boon for his good deeds. The Brahman begged that 
 
40 
 
 he may be devoid of all human passions, and his prayer was immediately 
 granted. And the person who then was a poor Brahman living on 
 roots is now horn as prince Rashtrapala. In his former existences he 
 had undergone many trials and sufferings in the cause of true religion, 
 to which he was always attached, and in return for it he is now born in a 
 royal family and is endowed with so much personal beauty. And the 
 ultimate reward of his devotion is that he is now come face to face with 
 Arhatship, and acquired perfection in it. This shows that you should 
 always avoid black acts, and betake to white ones which are sure at one 
 time or other to bestow on you their much prized reward." The Bhik- 
 shus were greatly delighted by this narration. 
 
 This is substantially the same with the story of the king of the 
 Kaurava race which occurs in the As'oka Avadana {ante page 14) . 
 
 Beginning. sisiq^^Jflt^it "TO*t? ^h ^^\ W[^\■^f ^?§itT fllfsifr: ^f's^i xj^f» 
 
 End. ^iJi^TiiTfiflirg^ ftr^ti w^i^rrr wrficrnsisrs^jj i 
 
 Colophon. T«'i^^rsr3i»r% ^^^ 's^isfjir^r ^witit i ^M\i ^T^TsiTnirqi i fj^ 
 
 TTan«f iiPa« ^m ^JTT "w^ ^vT^J(•. a 
 
41 
 
 No. B. 38. 
 APARIMITATTJE-DHA'RANP. 
 
 Substance, Nepalese paper of a yellow colour, 7x3 inches. Folia, 22. 
 Lines on each page, 5. Extent in s'lokas, 190. Character, Newari. Appear- 
 ance, old. Prose. Generally correct. 
 
 A mystic mantra and the praise thereof as a means of promoting 
 longevity. The work professes to have heen related hy Buddha him- 
 self, when sojourning at the Jeta Grove near S'ravasti, to Manjusri. 
 The mantra consists of the following words : 
 
 " Om, salutation to the Bhagavat ; to the sovereign of endless life, 
 wisdom and unfailing glory ; to the Tathagata ; to the Arhat ; to the 
 perfect Buddha ; thus, Om, to the soul of the virtue of virtues, the 
 great virtue, the measureless virtue, the knowledge of measureless load 
 of virtue ; and Om, to the possessor of all purified and pure duty ; to 
 him who can rise to the sky ; to the scion of the naturally pure and 
 righteous race, may this be propitious." 
 
 This sentence is repeated a hundred times, and he who recites it, 
 or writes it, or causes it to be written, or keeps it written in his house, 
 or hears it recited, or promulgates it, or worships it with offerings of 
 flowers, incense, aromatics, garlands, unguents, clothes, parasols, flags, 
 bells, standards ; or wears it on his person, is said to receive the full 
 measure of human life. The work is reckoned among the simple 
 Sutras ; but it is obviously a charm intended to be worn as an amulet, 
 and must be of a comparatively recent date, — an imitation of the Hindu 
 charms of Tantric origin. 
 Beginning. \^ siii: ^^J^T^ I ^^^^^^^ ^w^^f^T.^fl^ ^jri^^it?^ ft'fTfw ^ 
 
 !w«i^ m I ^% i^=5fti ^qfT^T^ ^qfcftwjir^^'^T sire t^t^i^i-^- 
 
 6 
 
42 
 
 ^T^TT. q^qraifTJlfd asiT U^ ^Kf^^ffT ^r^P^^ffT ipq^T'T^jfiT 
 
 ^ffi ii sa^ «^^! ^=5?r^^T'^qprfflrrr?mTTgfgfsif'gfi%wn;T5f^ 
 
 iTWJIH^ vrTflTSTTT^Slrr ^TWf^ '^Kf^^Pfl ^T^f^I^TfT rf^l'JiraT^- 
 
 End. f^fl^i-^^ ^ji^ttttwtt^ fw^^^ f Tf«ig^r ^i^TW^^r: gi '^ g^^rwfil 
 
 Colophon. ^IJqTTftf'IrrT'^^TTI^I^'sfi ^TfTHT I 
 
 No. B. 40. 
 BHADEAKALPA AVADANA. 
 
 Substance, Nppalese paper, 15f X 5 inches. Folia, 23. Lines on a 
 page, 8. Exbent in s'lokas, 7,110. Character, Newari. Appearance, old. 
 Verse. Incorrect. 
 
 Thirty-four legends on moral subjects, related by Jayas'ri in reply 
 to a query of Jinas'ri who wished to know some of the anecdotes related 
 by TJpa Gupta, to his royal pupil As'oka. The scene of the second 
 narrative was the Bodhimanda of Buddha Graya, and that of the first 
 the Kukkuta Garden referred to in the As'oka Avadana. 
 
 Upagupta opens his narrative thus : — " When the Lord, after 
 having obtained what he desired, thought of returning home, all the 
 gods began to sing hymns in his praise. He taught them the sublime 
 truths of his religion." 
 
 I. The first story is that of Tas'odhar^, the forsaken wife of 
 Buddha. Suddhodana's nephew, Devadatta, having been repulsed in 
 his advances for her love, became her deadly enemy, and plotted several 
 times to take her life. He accused her before his uncle, alleging that, 
 unless she lives in guilt, how is it that when others become mothers in 
 ten months from their first conception, she should remain big for eighteen. 
 The king did not give credit to these allegations. Then he induced the 
 
43 
 
 king to abdicate in his favour for twenty-one days, promising at the 
 end of that period to fetch his son Buddha back to him. During these 
 twenty-one days he tried every means in his power to put an end to 
 Tasodhara's life. He threw her into a tank ; but she was protected and 
 sent to her father by the king of serpents who happened to be there at 
 the time. This tank was long celebrated as Gopatirtha from another 
 name of Tasodhara. Thrown into a blazing fire she was miraculously 
 protected by the coldness which the fire suddenly assumed. Precipi- 
 tated from a high hill, she was saved by the kindness of a big monkey. 
 At the expiration of the appointed time Devadatta, unable to fulfil his 
 promise, was imprisoned by the king ; but he was soon after released 
 on the intercession of Tasodhara. 
 
 At the end of six years Tasodhara gave birth to a child as ugly as 
 ugly could be. He was named Vir^pa. Envious Devadatta taunted 
 Virupa, by saying, " "Virupa, do you know your father's name ? 
 Buddha is gone these twelve years and you are at the age of six." Ta- 
 sodhara consoled her son by saying, " Tour father is gone in the search 
 of a desire-fulfilling elixir. He will soon return, and change your ugli- 
 ness into beauty. Do not believe in what envious Devadatta says to 
 
 you." 
 
 II. After a stay of six years at Dharmadvipa, Lord Buddha 
 presented himself at Benares with five of his followers. His residence 
 was at Mrigadava in Eishipatana. There was at this time a band of 
 thirty " sons of Belial" who revelled in all manner of licentiousness. 
 One of them lost his mother Bhadrangi who, in company with gods, 
 came one day from the regions of bliss to hear the Lord's lecture. Bha- 
 drangi found.these wicked people following two women of bad character ; 
 she found one of them, Kas'ikA going away, and took this opportunity of 
 correcting the gay lotharios. She presented herself before them in the 
 guise of KSs'ika, and gradually and artfully led them to the Mrigadava. 
 There she prayed the Lord to bring these wicked young men to the right 
 path. Immediately after she rose to the sky, and thence said : " If 
 you are to come to me worship Tattagata, and renounce the path of 
 evil." Following Bhadr^ngi's advice, they proceeded to the Lord, who 
 instructed them in his faith, and touched them with his right hand. 
 Forthwith, their heads were miraculously shaved, and their garments 
 miraculously changed into yellow rags. They were then sent by the 
 Lord as apostles of his faith. They travelled from place to place in the 
 guise of students (Brahmacharis), preaching the Buddhist gospel. 
 
44 
 
 III. A company of professional saorificers of Benares, who were 
 absent on a sacrifice at Yrinda, returned and found thirty old vaga- 
 bonds reclaimed. They immediately placed themselves under the 
 Lord's tuition. The chief of the company was Luchira. 
 
 IV. There lived at Kus'alagram, inhabited by the Dronas, one 
 Purna, a Brahman, who, induced by a celestial voice, proceeded to the 
 Himalaya, and there practised austerities to obtain favours from the 
 Lord. He made thirty-four disciples. With these he proceeded to 
 the Mrigadava. The Lord touched them with his right hand. Forth- 
 with they were transformed into so many Bhikshus. 
 
 Y. TJttara and Nalaka were the two sons of one Jayi, the family 
 priest of a king of Tvarkata in the vicinity of Avanti. TJttara was 
 versed in all the Yedas. Nalaka was a kind-hearted man ; he wandered 
 here and there as a hermit, unmindful of his study. They were both 
 sent for their education to their uncle Driti, whose hermitage lay on the 
 Yindhya Eange. Driti advised them to proceed to the Lord at Mri- 
 gadava, where they were initiated in the duties of silent hermits. 
 
 YI. Sabhika was a great controversialist. His mother was a per- 
 fect mistress of the art of disputation. She was educated by a Bhik- 
 shuni. She obtained the name of Mahadhi or great intelligence. By the 
 merit of her good works she was cured of her bodily deformities for 
 which she was exposed on her birth. She married one Yidyakara, only 
 because she was defeated in a controversy with him. The fruit of this 
 marriage was the great controversialist Sabhika. Sabhika, after having 
 silenced all his antagonists, proceeded to Mrigadava to measure his 
 powers of ratiocination with the Lord. But on the first sight of that 
 great man Sabhika fell on his knees, and begged him for instruction. 
 By the Lord's command TJttara gave him the definitions of Sambuddha, 
 Arhat, S'ramana, Brahmana, Snataka, Dvija, Yaidika, Vipra, S'rotriya 
 Brahmachari, Rishi, Parivrajaka, Muni, Tapasvi, Yati and Yogi. Within 
 a short time Sabhika entered the hermitage. 
 
 YII. The story of Jas'odevi. 
 
 YIII. The story of Grihapati Svastika. 
 
 IX. After causing, on his way to Gana, a thousand boatmen to 
 renounce the world, the Lord presented himself one day at the hermi- 
 tage of the Kas'yapas. There he converted Fulvavilva Kas'yapa, 
 Buddha Kas'yapa, Sarit Kas'yapa* and their nephew TJpasena with 
 
 * The names are differently given in other works, UrnTilva occurs for the first, Nadi 
 for the second, and Gaya for the third. 
 
45 
 
 their numerous followers to his own faith. He gave the following 
 story of their former lives : 
 
 " Three royal brothers, Indraraja, Sinharaja and Bhadraraja, pro- 
 ceeded once upon a time from Kaluga to Hastina, where a Tathagata 
 made his appearance, in order to worship him and receive his blessing. 
 They invited him to their own kingdom, and on his death raised a Stupa 
 to his honour. They begged of him the boon of ever remaining the 
 servants of Sugata. They are now born as the Kas'yapas." 
 
 X. Once on a time, on the Lord's entrance into the Dharmaranya, 
 seven hundred Eishis explained to him as many different modes of 
 worship. The Lord pronounced them all, without exception, to be false. 
 He explained to them the sublime truths of his own religion. They 
 all obtained Nirvana by accepting his creed. 
 
 XI. Eaja Bimbisara heard one day his family priest teach the 
 Dvatrinsat lakshanas, or the 32 signs of Buddhahood. From that 
 time he became disgusted with the world, and panted for the knowledge 
 of the true faith. Just at this time, the rumour of the Lord's appea- 
 rance in the Jatavana grove reached his ears. He resolved on an 
 interview with him. Great was his surprise when he found the great 
 Eishi K^s'yapa sitting before the Lord, a convert to the Buddhist 
 faith. By the Lord's instructions the Raja regained the ease of his 
 mind, and entered on a course of virtuous administration of his 
 kingdom. 
 
 XII. Sariputra and Maudgalyayana were two foremost teachers 
 among the early Buddhists. They were friends from their early boy- 
 hood. They were both proficient in all the sciences of their day. The 
 real name of Sariputra was Upatishya. He was the last of the seven 
 sons of a Brahman, Dharmapati of Naradagrama, near Rajagriha, by his 
 only wife Sari. Maudgalayana was the son of Dhanyayana of Kelika, 
 a village not far from Naradagrama. He was called Maudgaldyana 
 because he was born in the Gotra or clan of the Maudgalayanas. 
 They both were converted by the Lord himself, and both soon rose to 
 high rank among his followers. Dirghanakha, the maternal uncle of 
 Sariputra, envying the Lord's great fame, came boastfully forward to 
 silence the Lord by arguments ; but remained one of his most zealous 
 partizans to the end of his life. Jeta, a Rishi, and A'nanda his friend 
 were at this time made converts. Jeta presented the Lord a Vihara 
 which still goes by his name, 
 
 XIII to XXXII. Short stories relating to the conversion of 
 
46 
 
 various persons to the Buddhist faith by Buddha himself during his 
 sojourn in the Jetavana grove. The converts were Kas'yapa, a rioh 
 Brahmana, Naradatta the nephew of Asita a Eishi, S'aktf a Brah- 
 mani, Padma her friend, seven hundred disciples of Kudraka, 
 Rebata a Muni, An^thapindada, Purna and other inhabitants of 
 S'ravasti. When going to his hermitage in the Venuvana at Rajagriha, 
 he appointed Purna at the head of the Sangha or Charch of S'ravasti. 
 While journeying through a forest, Buddha found a gang of robbers 
 dividing their booty. The Lord, giving them an equivalent in gold, 
 restored the stolen property to its owners. The robbers became his fol- 
 lowers, and honoured him greatly when he lived at Rajagriha. 
 
 XXXII. The Bhikshus enquired of the Lord how was it that his 
 mother (aunt) Grautami, though blind, was called Sulochana or per- 
 fect-eyed ? The Lord gave the following explanation : A big white ele- 
 phant was very fond of his mother. He migrated with bis old mother 
 from the Himalaya to the Yindhyan forest where provender was easily 
 procurable. Finding one day a travelling merchant in great distress, 
 the kind animal took compassion upon him, and extricated him from his 
 difficulties. That ungrateful wretch informed the king of Benares, who 
 was in search of a white elephant, of such an animal being available in the 
 Vindhyan forest, a circumstance which led to the poor elephant's being 
 tracked and caught. He was conducted to the Royal Menagerie at 
 Benares. For weeks together the elephant did not take any food, but 
 shed profusion of tears. On being asked the cause he gave vent to his 
 filial apprehensions. The king granted him release. He hastened to 
 find his old mother, with his heart beating with apprehensions. He 
 found her in the forest, blind with tears. On his arrival her eyes 
 cleared up, and she got back her sight. I am that elephant, and 
 Gautami is the old mother. 
 
 XXXIII. The story of Nalini ; told in the Avadana-kalpalata. 
 
 XXXIV. Invited by his father. Lord Buddha proceeded from Ve- 
 nuvana to his capital. The king paid a return visit to bis son at Ve- 
 nuvana where he heard many edifying lectures. One of them contain- 
 ed the following story : Raja Sudasa of Benares had by a lioness a son 
 named Sutasoma. When that son came to the throne he was in the habit 
 of eating privately raw human flesh in the prison house. He was expelled 
 by the nobles from the throne on account of this habit. Wandering in the 
 forests, unattended and alone, he was met by his mother, the lioness, who 
 carried him to celebrate a sacrifice of a hundred royal youths. After 
 
47 
 
 ninety-nine piinces had been secured already, the ex-king went in 
 search of Sutasoma whose adventures form the subject of another book, 
 viz., Sutasomaj^taka. The Lord said, I am that Sutasoma. 
 Beginning. ^ sr^T ^^^?ira i 
 
 End. ■^TOTT g=nf«iT! ^m'sr i»mrwTr*i^r satj: i 
 
 Colophon. TfH 'ii^rsFqr^r^^Tws;^!^ ma^T^^ tr^T^i^^^^ SfT^msjiw srr« 
 
 Old No. 815.— New No. B. 42. 
 BODHI-CHAKTAVATARA. 
 
 Substance, palm-leaves, 11 X 2|. Folia 48. Lines on a page, 6. 
 Extent in slokas, 1,100. Character, Newari. Date ? Appearance, old and 
 smudgy. Verse. Generally correct. 
 
 A philosophical disquisition on the duties appropriate to Buddhist 
 monks. The work is in ten chapters. Its author's name is not 
 given. It opens with a dissertation on Buddhist disposition {Bodhi- 
 chitta). This disposition is of two kinds, one called Bodhi-pranidhi' 
 chitta, or desire to acquire the true knowledge, and the other Bodhi- 
 prasthdna-chitta, or that disposition of the mind which obtains 
 when that knowledge has been acquired. The second chapter treats 
 of Ishtopadeshand or devotion to good work. This devotion is described 
 to manifest itself in a desire to devote every thing good in this 
 world to the worship of Tathagata and his sons. The third dwells on 
 three topics, respectively called Punydniimoda, Adhyesand and Ydchand. 
 T\x& first is the disposition to virtue, wishing all creation to be free from 
 pain and the troubles incident to existence ; the second, supplication to 
 all the Buddhas of every quarter for the enlightenment of the minds 
 
48 
 
 of those who are immersed iu pain ; the third, prayer to Jinas for the 
 suppression of all sensuous desires — to wrest the soul from the bondage 
 of the flesh. These lead to active benevolence, to the administration of 
 medicines to the sick, food to the starving, relief to the poor, and the 
 like, — all which promote the disposition to acquire the true knowledge. 
 The fourth chapter enjoins the devotion of the mind to the mandates 
 of the Buddhas and their sons, whereby alone can liberation from the 
 bonds of transmigration be acquired. The fifth is devoted to the means of 
 overcoming all sensuous desires. The sixth to perturbations of the mind 
 and the propriety of suppressing them, as also the cultivation of for- 
 bearance (kshanti-pdramitd) ; and the seventh to active penance ( Virya- 
 pdramitd) or the subjugation of the passions by active exertion. The 
 longings of the organs of sense and desires having thus been overcome, 
 the eighth chapter, enters upon the subject of cogitation {Bhydna-pdra- 
 mitd) as to what is good and what is evil. Virtuous actions resulting 
 from a desire to benefit one's own self, are described to be vicious, as 
 they are prompted by a longing for rewards ; this should be suppressed, 
 and good should be done for the sake alone of doing it. Never should 
 one proclaim his own merits, nor the demerits of others. Such cogitations 
 settle the mind to meditation of that which alone is true. The ninth 
 chapter is called Prajnd-pdramitd. It describes the nature of the true 
 knowledge, and in doing so, two doctrines are discussed : 1st, Mdydvdda, 
 or that which ascribes every thing mundane to Maya or illusion ; and the 
 2nd, Sunyatd/vada, or pure nihilism. The last chapter expresses a desire 
 that whatever fruits may arise from the discussion and practice of the 
 rules set forth in the work, may be to the glory of Buddhist devotion. 
 
 Beginning \^' •m %xm^x^\^^ \ 
 
 ^w ^^ sf^sTTnirf'^fiT ^^% WT^f%)^- lirr'B^^ ii 
 
 ^r^ «n^ f^r=^^% f%rr Y«r^^ ^^\J^^'. fin: n 
 ^gti^w^l^fl^ fTai ^Tifi 'U'rej fl'^H ^gn: i 
 
49 
 
 'rarni^s'^-^ ^w^ %sr 's^ftf f^-ri 5ff^ stttt ^r ^r^ ii 
 
 End. ^^il^^ ft B^mfcr v^ mfri: ^^ \ 
 
 No. B. 15. 
 BODHISATTVA AVADi^NA. 
 
 Substance, paper, 15 X 4f . Folia 205. Lines on a page, 9. Extent 
 in slokas, 4,784. Character Newari. Date, unknown. Appearance, old. 
 Prose and verse. Very incorrect. 
 
 A collection of legends regarding the former lives of the Bodhi- 
 sattva. They were related at S'ravasti by the side of the tank Anava- 
 tapta, by the Lord Buddha himself, in a series of lectures to his disciples 
 ■who composed the audience, the subject of the lectures being stories 
 illustrating the means of obtaining moksha. After an eulogy on the 
 extraordinary powers of Sariputra (Mudgalayana), the Lord gave an 
 account of his ten suiferings, (See Bodhisattvavadana-kalpalata,) and 
 then recounted a series of stories each of which is called a Jataka. The 
 stories relate chiefly to meritorious acts performed by Buddha in his 
 previous existences. 
 
 Suhhasa Jataka. In one of his former existences the Lord was a 
 king, Suprabhasa by name. He was very irascible, and, in an angry 
 moment, severely scolded an elephant driver, who in return spoke to him 
 at length on the merits of charity, mercy, forgiveness, &o. This reacted 
 on the mind of the king, who gradually began to long for Bodhi know- 
 ledge. 
 
 Vydghri Jataka. In one of his numerous existences the Lord re- 
 sided on the mount Kulaohala as a hermit. There he found a 'hungry 
 tigress looking with a wistful eye at her newborn cubs. To relieve 
 the poor creatures from being devoured by their hungry parent, the 
 
50 
 
 Lord determined to offer his own body to her. He let himself fall 
 from a high precipice, to the valley where the tigress was, and expired, 
 thereby saving the cubs. 
 
 Sin Jataka. As king of the Sivis the Lord, after bestowing the 
 whole of his wealth on the poor, bestowed even his eyes to Indra, who 
 begged them of him. Indra, pleased with his munificence, granted him 
 heavenly eyes. 
 
 Kulmasapindi Jalaka. Kulmaspindi, king of Kos'ala, was none 
 else than the Lord himself. His maxim was that well-timed and well- 
 placed charity is always laudable. A gift is never too small. 
 
 8'reslithi Jataka. The Lord was a banker. A Pratyeka Buddha 
 came to his door to beg. The wicked Mara prepared a hell ^at the 
 door, but the virtuous banker fearlessly passed through the hell, and 
 gave his alms. 
 
 Avisahyd s'reshthi Jataka. In the course of an infinite number of 
 transmigrations the Lord was once born a rich and munificent banker. 
 Indra stole all his property except a scythe for cutting grass and a bit 
 of string for tying bundles of grass. The kind man used to gather 
 grass, and sell it to relieve his poor neighbours. 
 
 S'as'a Jataka. Once on a time the Lord transmigrated into the 
 brute world, and became a hare. He used to lecture on moral subjects 
 to two of his friends, one a jackal, the other an ape- Indra demanded 
 food of him. Having nothing else to give he jumped into a blazing 
 fire, and requested Indra to eat bis roasted flesh. 
 
 Agastya Jataka. The Lord was once born a rich Brahman of the 
 name of Agastya. He practised austerities in an island in the Southern 
 sea, where Indra used to come and beg the Rishi's food and thereby 
 deprive him of the means of sustenance. After four days the Eishi 
 died of hunger. 
 
 Maitrihala Jataka. The Lord was once born, a most charitable 
 king of the name of Maitribala. He gave away whatever was asked of 
 him ; once he gave five portions of his flesh to five Takshas who longed 
 for human flesh, and asked it of him. 
 
 Visvambhara Jataka. Yisambhara was the prince of the Sivis. 
 He gave away an elephant much esteemed by the Sivis to a Brahman. 
 The Sivis complained of this before their king, the Prince's father 
 who banished Yisambhara from his kingdom. Yisambhara went to 
 
51 
 
 the forest with his wife and children. A Brdhman hegged as giffc the 
 boys. He was instantly complied with. Indra then demanded 
 Visambhara's wife. Her too Visambhara gave away. Afterwards he 
 was known as S'^kyamuni. 
 
 Yajna Jdtaka. King Tajna, or Buddha in a former birth, finding 
 his kingdom afllicted by a drought, consulted the Brahmans as to the 
 remedies for the 'evil. They advised him to perform a sacrifice. The 
 king did not relish the idea, because it involved the slaughter of a 
 large number of animals. He established alms-houses in every city, in 
 every village, and in every street. 
 
 S'aJcra Jdtaka. In one of his previous existences the Lord was 
 born as Indra, and when the Devas had to fight with the Asuras his 
 prowess alone was sufficient to overpower the enemy. 
 
 Brdhmana Jdtalta. The Lord was born in the family of a Brah- 
 man. He went to a Guru who taught him many S'astras. The Guru 
 ordered all his disciples to procure the Dakshina — the fees due to a 
 guru — by theft. All consented, except that boy. 
 
 Unmadayantf Jataka. The Lord was the king of the Sivis. The 
 maddening fairy-like beauty of Unmadayanti, wife of one of his minis- 
 ters, captivated his heart. Some of his counsellors advised him to 
 possess her by force. But the wicked advice was spurned by the 
 king. 
 
 Supdraga Jdtaka. The Lord was named Suparaga. He was a 
 clever merchant, and expert man of business. In his old age he, along 
 with a number of other merchants, undertook a voyage to trade with the 
 inhabitants of a coast named Bharu Kachchha. He, with his whole 
 fleet, was one night overtaken by a terrible storm. Suparaga fell on his 
 knees and prayed and worshipped Sugata. Instantly the storm blew 
 over, the wind was hushed, the sea was calm. The fleet reached safe 
 its place of destination, and the merchants enriched themselves by very 
 profitable trade. 
 
 Matsya Jdtaka. Buddha was in the course of his transmigrations 
 born a fish. He was the lord of all the fishes. He lived in a large an- 
 cient pond. He instructed his fellow-creatures by his edifying lectures 
 on charity, righteousness, &c. Suddenly one summer the water of 
 the tank was on the point of drying out. The fish-king looked to- 
 ward the sky, and made a vow, saying, " I will never see the destruction 
 
52 
 
 of so many of my friends." On this Indra sent a heavy shower of 
 rain, and filled the tank with water. 
 
 Vartakapota Jdtcika. Once upon a time a forest was on fire. The 
 animals of the forest fled towards every quarter. One crippled, weak, 
 wingless bird, unable to fly, solicited Agni to desist from burning. In- 
 stantly the fire was quenched. The wingless bird was the Lord himself. 
 
 Kumbha Jataka. In one of his existences the Lord was, under the 
 name of Kumbha, king over the Devas. Finding his allies and his 
 subjects much addicted to drinking, he rose up to heaven, and thence 
 harangued them with the voice of thunder. The subject of course was 
 Temperance. 
 
 Aputraha Jdtaha. In another existence, the Lord renouncing the 
 vrorld delivered a grand lecture on the transitory character of every- 
 thing worldly, in order to rebuke those who re-entered the world after 
 adopting the ascetic state. He said — the trouble of maintaining a 
 family is a positive hindrance to Mukti. 
 
 Visa Jataka. The Lord was born in the family of a Brahman. 
 He had six brothers and a sister. All of them practised austerities. 
 They were attended by only one servant girl. She gathered fruits, and 
 divided them for the brothers and sister. Indra, for five successive days, 
 stole the eldest brother's share, in order to examine the imperturbability 
 of his temper. He was a little moved on the first day ; on the second 
 he suppressed his hunger ; from the third he had no desire for eating. 
 
 S'reshthi jdtaha. Born in the family of a Brahman, the Lord was 
 named S'reshthi. He went to a hermitage. He baffled all the endeavours 
 of his friends to bring him back to his home, by showing them by the 
 clearest arguments that the highest pleasures are to be had only in a 
 hermit's life. 
 
 Buddhahodhi Jataka. The Lord was born in the family of a 
 Brahmay. He and his wife renounced the world together. They lived 
 in the same forest. One day as the Lord, at the end of his austerities, 
 was gathering dust at a beautiful spot, and his wife was repeating the 
 meditative formula, in came a young king, who, captivated by the 
 beauty of her person, at once ordered his servants to take her into his 
 carriage. She cried loudly for help. Then coming to the hermit the 
 king found him not the least agitated by the loss of his wife. He 
 admired hia firmness, begged his pardon, and restored him his wife. 
 
53 
 
 Haiina Jdfaka. In the series of existences from the lowest form 
 of animalculas to man, the soul of the Lord once entered the external 
 cover of a king of the flamingoes who lived at Mansarovar. He had 
 a general as generous as himself. Brahmadatta, King of Benares, 
 longing to have a sight of this, virtuous pair, caused a splendid tank to 
 be dug in the suburbs of his metropolis, which he had beautified at an 
 immense cost. He issued a proclamation to the purpose that any bird 
 coming to the tank would be perfectly safe. Some of the flamingoes 
 ■who went to Mansarovar were loud in the praise of the tank at 
 Benares, The King of the flamingoes, with his faithful general, resolv- 
 ed to pay a visit to the famous tank. But when floating on its waters 
 the king bird was caught by men who were kept on purpose by 
 Brahmadatta. All his followers fled away at the time of his danger ; 
 but his general followed him wherever they led him. Brahmadatta 
 seated them on a splendid throne, welcomed them, feasted them, and 
 granted them liberty. The flamingo discoursed long on the advantages 
 of virtue, and then took his departure. 
 
 Mahdbodhi Jdtaka. Again in another existence the Lord, under 
 the name of Mahabodhi, delighted his large audience with religious 
 discourses flowing smoothly from his lips. He travelled from country 
 to country, visiting many kings, and captivated men's hearts by his 
 eloquence, at once soothing and persuasive. He was a hermit of the 
 rank of an Acharya. Men flocked to him by thousands. Some of the 
 ministers of a King whom he visited warned him to keep a watchful 
 eye upon the man. " He is a spy," they said, " come to deceive us by 
 the power of his speech." 
 
 The King, thus advised, doubted the honesty of the sage. One 
 day when the hermit came to his presence, the King did not salute him. 
 The hermit, perceiving this change in the King's conduct, attempted to 
 go away. The King said " Where do you go from us. Sir ?" " Tou are 
 unfit for religious discourse," was the reply, " I shall go to the forest." 
 The King found it was no time then for detecting his knavery. He 
 therefore allowed him to go, but requested him to come back after a 
 while. The sage assented to this request. After practising in a forest 
 four dhyanas and soon obtaining " five experiences," he returned to 
 the King's court. 
 
 Many of the ministers came forward to refute the arguments of the 
 
54 
 
 pious hermit. One of them said : " Who can be the author of the 
 color and fragrance of the lotus and the like ? This earth is the result 
 of nature (svabhdva) ." Another said — " It is impossible that this 
 earth should be the result of an accident, and therefore have the wise 
 concluded that it must have proceeded from one who is absolute mind 
 and felicity." A third remarked, that the assumption of a single 
 cause for objects of various nature resulting from diverse causes, is 
 inconsistent. They must proceed from acts performed in previous 
 lives, or attempts to do good would never be followed by pain. Another 
 was of opinion that " woods of various shapes, colors and qualities could 
 not result from the fruits of works performed in former existences ; 
 were it so, still woods destroyed do not again become woods, so the dead 
 do not come to life again. Therefore we should seek happiness while 
 we live." The hermit, perceiving that the King was fond of illustra- 
 tions, retired to his hermitage. There, by a miracle, he created a 
 large monkey, took out its skin, and made of it a covering for his own 
 body, and repaired to the royal presence. Every one accused him 
 of killing a monkey, and laughed at his conduct. " Why," asked the 
 hermit, " if all this be either natural or brought about by previous 
 work, I have done no wrong in killing a monkey." 
 
 After this argument, the King cared very little for the sophisms 
 of the philosophers, but placed himself entirely under the guidance 
 of the pious hermit. 
 
 Mahdkajn Jataha. The Lord was once born a monkey, dwelling 
 in a woody spot by the side of the Himalaya. A man, who had lost 
 his way in the forest, while gathering fruits, fell from a lofty tree into 
 a deep lake. The monkey, who was close by, rescued him by carrying 
 him on its back over the steep precipice. At last weary with toil the 
 poor creature fell fast asleep, appointing the man to watch him. The 
 man wanted to kill the animal for its meat, and threw a stone at it, in 
 order to effect his purpose. The sound of the stone broke the monkey's 
 sleep. It found from what quarter it had come. It rebuked the 
 man gently, and showed him his way out of the forest. In a short 
 time the man died of a loathsome disease. 
 
 Sarahha Jdtaka. A Sarabha was chased by a king on horse- 
 back. While crossing a deep ravine the king fell into it. The Sarabha, 
 seeing the horse without its rider, immediately perceived what had 
 
55 
 
 happened, and proceeded directly to rescue the king. This Sarabha 
 was Buddha in one of his transmigrations. 
 
 ■Ruru Jatalca. A man was carried down by an impetuous stream. 
 He cried piteously for help. A golden-colored stag {Ruru) rescued 
 him from danger. He made the man promise on no account to dis- 
 cover the place of the stag's residence and let him go. 
 
 Meanwhile the queen of the place had dreamt of receiving lectures 
 from a stag as brilliant as gold. On receiving the promise of a large 
 reward, that very man now betrayed his trust, and showed the king 
 where the stag dwelt. 
 
 The king aimed his shaft at the stag. But the animal neared the 
 king of his own accord, and asked him who had shewed him the place. 
 On finding the man to be no other than he whom he had once rescued, 
 the stag told the king of the man's faithlessness. The king wanted to 
 kill him, but the stag interposed. The king was highly pleased with 
 him, took him home, honored him, feasted him, and received lectures from 
 him. He taught the royal family lessons of high importance in the 
 true faith. 
 
 The stag was none else than the Lord himself. 
 
 Ka2n Jataka. While bathing in a river a certain king found a 
 very delicious fig {Ficus religiosa) floating down the stream. The 
 king took it up and wanted to have more. He went high up the stream 
 and found a big fig-tree inhabited by monkeys who lived solely on its 
 fruits. One of them was seen sending the monkeys off from the sight 
 of the royal army. The king, thinking him to be the chief, cut with 
 an arrow the branch on which he stood. He declared himself to be the 
 king of the monkeys, and discoursed long with the king on man's 
 destiny and on virtue, charity, patience, penitence and so on. 
 
 This monkey chief was Buddha himself. 
 
 Kshdnti Jatalca. A hermit practised austerities in a wilderness. 
 A king came into that forest with the ladies of his house. One day 
 while he slept, the ladies, in the course of their walk, came to the hermit's 
 grove. The hermit welcomed them, and extolled the powers of 
 righteousness before them. The king, seeing a hermit amidst the royal 
 dames, flew at him in \ rage, and cut two of his fingers. Instantly 
 he felt a burning fever. The hermit was the Lord Buddha. 
 
56 
 
 Brahma Jdtaha. Once on a time the Lord, born in the regions of 
 Brahma, came down to earth and brought the king of Videha, who 
 was ruining himself by associating with low companions, to the path 
 of justice and virtue. 
 
 Hasti Jdtaka. An elephant supplied with his own flesh, the food 
 to a hundred men who were banished from their houses, and were 
 almost dying of hunger. This elephant was the Lord in one of his 
 former existences. 
 
 Sutasoma JdfaJca. Subhcishita, a Brahman, was soliciting alms 
 from Sutasoma, when suddenly there was a great uproar' in the female 
 apartment. Sutasoma, asking Subhashita to wait a little, went into 
 the seraglio. King Saudasa {vide Avadana-s'ataka, story 89) got hold of 
 him, and carried him away. Sutasoma remembered the promise he had 
 made to Subhashita, solicited Saudasa to grant him a moment's leave 
 that he may grant some money to the Brahman. After long entreaty 
 Saudasa permitted him to go. Sutasoma, after redeeming his promise, 
 returned as he had engaged. Saudasa, highly pleased to find the 
 prince a man of his word, permitted him to ask four boons. The boons 
 Sutasoma asked were the following : — 
 
 That Saudasa should always speak the truth, leave the slaughter 
 of animals, liberate all captive princes, and give up eating raw flesh. 
 
 Though reluctant, Saudasa nevertheless granted these boons. 
 
 This prince Sutasoma of the Kaurava dynasty was none else than 
 lord Buddha in one of his previous existences. 
 
 Ai/o Jdtaha. A royal youth once obtained permission from his 
 parents to proceed to an hermitage. This prince was the Lord. 
 
 Mahisa Jdtaha. A buffalo, though constantly harassed by a wicked 
 monkey, did not try to injure him. This buffalo was the Lord. 
 
 S'atapatra Jdtaha. A lion, that had a bone stuck into his throat, 
 went to a S'atapatra, who, pitying the sufferings of the lion, took the 
 bone out of his throat. The same lion, while devouring a large quan- 
 tity of venison, was asked for a bit by the S'atapatra, who was at that 
 time very hungry. But the lion gave him nothing. The S'atapatra 
 was not the least moved by it. This S'atapatra was the Lord himself. 
 
 After this story follows a few verses enumerating the different 
 merits of offering various things to Buddha, as also of reading and 
 of hearing read works on the Buddhist religion. 
 
57 
 
 Beginning, ^f si^s ^'^gsl^^tTfVH'^Mi; i 
 
 End. sjifl ^^ ^^TT f^w^5r*rfflrf ^ft«i ft"^ ^^wi 
 
 '^^^ fg^ft^m^'f ^^^srr m^.m ■«)^^^t 
 
 No. B. 15. 
 BODHISA-TTYi^VADi^NA-KALPALATA. 
 
 Substance, yellow paper, lOi X 4^ inches. Folia, 152. Lines on a 
 page, 10. Extent in slokas, 3,705. Character, Devanagari. Appearance, 
 old. Verse, Very incorrect. 
 
 A Btore-house of legends regarding Buddha's former existences. 
 It seems to be partly a sequel to, and partly a poetical amplification 
 of, the work noticed under the last preceding No. It is called a ' tree 
 yielding whatever is wanted of it,' (kalpalata) and the metaphor is kept 
 up in the generic name of its suhdi visions, which are called pallava or 
 " leaves," and not adhyayas or " chapters." The codex under notice is 
 obviously incomplete, as it commences from the 51st chapter or pallava. 
 It appears, however, from the presence of an invocatory verse at the be- 
 ginning of the chapter, and the absence of all such invocations at the 
 beginnings of subsequent chapters, that the work was divided into two 
 parts, of which the first included 50 chapters, and the second 58. Each 
 chapter contains a distinct story, illustrating a particular moral maxim, or 
 an incidence in the life of the saint. The author of the work was 
 Kshemendra, who had the title of Mahdkavi or " the great poet." He 
 was probably the same with the author of the Kathd-sarit-sagara, the 
 archetype of Somadeva Bhatta's Vrihatkathd. If this identification 
 be tenable, the date of the work would be the 5th century of the 
 Christian era. 
 
 LI. — Ten Sufferings. Lord Buddha, during his sojourn by the side 
 of the tank Anavatapta, while giving an account of the former lives of 
 8 
 
58 
 
 S'ariputra and' Maudgalydyana, illustrated the maxim that " every 
 creature must suffer from the effects of his works" bj adverting to the 
 ten mundane pains which he suffered. He said : 
 
 (1). " In one of my previous existences, when I had the name 
 of Kharvota, I killed my half-brother at the instigation of my wife, 
 Kalika : I have an ulcer on the top of my right toe as a consequence. 
 
 (2). " As Arthadatta, a merchant, I killed one of my own calling, 
 who was much opposed to my interests. The consequence is, that I 
 have suffered from a sore caused by the prick of a catechu thorn. 
 
 (3). "In another existence, as Chapala I threw away, with my 
 own hand, the contents of Uparishya's alms-bowl. This Updrishya was 
 a Pratyeka Buddha. I have my alms-bowl always empty for that 
 outrageous conduct. 
 
 (4). " As Bharadvdja, I falsely charged my elder brother Yas'ishtha 
 with holding criminal intercourse with a maid-servant, who was an 
 anchorite ; and that is why Sundari has published a similar scandal 
 against me in my present existence. 
 
 (5). " As a Yaisya, Mrinala by name, I wanted to live with Bha- 
 drd, a public prostitute, on the condition that she should not allow any 
 body else to have connection with her. Finding her one day in 
 the company of another, in a fit of anger, I killed her. Consequently a 
 Bhikshuni has brought a false charge against me in this life. 
 
 (6). " As Manthara, a Brahmana, finding one day my neighbours 
 giving a splendid feast to Yipashyi, I railed at them, saying, ' these 
 stupid bald-heads should be fed with barley and weavelled kodra ; they 
 do not deserve rich viands.' I have now to live upon kodra and 
 barley in consequence of these irreverent words. 
 
 (7). " Born in ancient days as Uttara, I spoke ill of one Pudgala. 
 I have suffered greatly for it, and had to lead a vicious life for six years 
 in the present existence. 
 
 (8). " There was a rich patriarch, Dhanavan by name, in the 
 country called Karpata. He had a son named S'riman. Tiktamukha, 
 ' bitter-faced,' a medical practitioner of the place, cured S'riman of 
 various diseases, but obtained nothing for his remuneration. When 
 S'riman fell ill again, Tiktamukha put a period to his life by adminis- 
 tering a strong poison to him. I was that medical man, and for my 
 treacherous conduct to S'riman, I suffer from spermatorrhcea in this life. 
 
59 
 
 (9). " In another existence, as a fisherman, I took great delight at 
 the sight of a large fish under convulsions of death from repeated strokes 
 of the axe. I suffer from cephalgia in consequence of that demoniac 
 conduct. 
 
 (10). " Born as an athlete, I treacherously put one of my antago- 
 nists to death. I suffer from rheumatism for that deadly sin." 
 
 Bukmavati Avaddna. The saint then related the following story : 
 S'achipati, or Indra, once came to pay his respects to the saint, and, find- 
 ing him smile, enquired after its reason. The Lord, recalling to his 
 memory some ancient events, said : " There was one Eukmavati in the 
 city of Utpalavati ; she found a young woman, ravenously hungry after 
 delivery, just on the point of eating up her new-born baby ; immediately 
 Eukmavati cut her breast with a sharp knife, and offered it to the hungry 
 mother. When news of this event reached the heavens, Indra presented 
 himself before that wonderful woman, and asked her if she had any 
 agitation in her mind at the time of performing that superhuman deed ? 
 She replied in the negative, which was of course true. Indra granted 
 her a boon by which she wag transformed into a man. Soon after, the 
 king of the city breathed his last, and the crown was offered to Eukma- 
 vati, the newly made man. His reign was the happiest ever recorded 
 in the annals of Utpalavati. 
 
 " In her next life Eukmavati was born in the family of a rich 
 banker. The banker's son always thought deeply of the miserable con- 
 dition of birds. Finding no other way of relieving them, he proceeded 
 to a cremation ground, cut his own flesh into minute pieces, and 
 distributed them to the winged animals. A big bird plucked out his 
 eyes. The pain was excruciating, but Sattvavara, the banker's son, was 
 all firmness. He discoursed with perfect composure on the evanescent 
 character of everything human, and on the great merit of charity. 
 
 " He was again born as a great Brdhmana. In a short time ha 
 got the reputation of a wise man. Finding a tigress on the point of 
 devouring her new-born whelp, he offered his own body, which saved 
 the young tiger's life." 
 
 LII. — The story of Adinapunya ; to be found in the Avadana of 
 that name. 
 
 LIII. — The story of SubhdshUagaveshi ; to be found in the Ava- 
 ddna S'ataka, S. 38, p. 29. 
 
60 
 
 LIV. — Sattvaitshadha Amddna. When the Lord converted Push- 
 yila, a female ogre, a smile was seen on his lips. Indra, who was near, 
 enquired after the cause of his smile. The Lord said he was thinking 
 of some ancient events. In the days of yore, there was a king named 
 Mahendra Sena in the city of Mahendravati. He had a son Sattva- 
 ushadha by name. Diseased people from different quarters of the globe 
 used to come to him. They were invariably cured by his touch. After 
 his death, wise people in the neighbourhood kept his corpse exposed near 
 the border of a forest, where it was miraculously preserved from rotting. 
 People still recovered their health by touching his corpse. 
 
 The Lord said to Indra, " a future king As'oka will erect a chaitya 
 at the spot .where Sattvaushadha's body was preserved. I am that 
 Sattvaushadha." 
 
 LV. — The story of Sarmndada ; to be found in the As'oka Avadana. 
 
 LYI. — Pdshana-sarpa Avadana. The Lord was living at Hingu- 
 mardana, the king of which place had a great veneration for him. One 
 day the ministers of the king complained of a terrible snake, which lived 
 on mount Pashana, and destroyed a large number of people every day. 
 The Lord undertook to quiet the serpent. He was perfectly success- 
 ful. The serpent became a rigid Buddhist from that time. 
 
 LVII. — Bdlokshi Avadana. There were four stiipas at Pashana. 
 The Lord erected a fifth one himself. At Balokshi he induced a rich 
 banker to erect a stupa, celebrated afterwards as Balokshiya stupa. 
 The Lord converted Dambara, a Taksha of the village Dambara, and 
 Mallika, a Chandali of Bhandalagrama. At Patala he made Potala, a 
 follower of his creed, to erect a splendid stupa on his hair and nails. 
 The Lord said to Indra a king Millinda will erect a stiipa at Patala. 
 
 LVIII. — Punyabala Avadana. The Lord was seen smiling at 
 Pushkalavati. Indra asked the reason of his smiling. The Lord said 
 there was a king, Punyabala by name, at Punyavat. One day when 
 going to his villa he found by the road-side a miserable diseased old man, 
 suffering greatly. Touched with pity the king established a hospital in 
 his city. He used to inspect the cures effected by the physicians in 
 his service- One day, on coming to superintend the hospital he found 
 a blind old man complaining the loss of his sight. On being apprised 
 of the King's presence, the old man approached him and said, " king, 
 if you could grant me your right eye I would recover my sight." 
 
61 
 
 Instantly the king plucked out his eye. This old man was Indra. He 
 threw off his disguise, replaced the king's eye, and granted him several 
 boons. 
 
 LIX. — Kiinala Avaddna. King As'oka of Pataliputra had many 
 wives. His son Kunala, by Padmavati, had peculiarly graceful eyes. 
 His eyes attracted the attention of Tishyaraksha, one of his numerous 
 step-mothers : she became enamoured of him. But Kunala was true 
 to his wife Kdnchanamala. He rejected with scorn the offers of a 
 vicious step-mother's love. Tishyaraksha determined to destroy his 
 eyes, the causes of her shame. Kunala proceeded by order of his 
 father to Takshas'ila to war against its rebellious governor. Anxiety 
 on account of the absence of a dear son produced serious illness in the 
 king. B[e suffered greatly, and it was only Tishyaraksha's care that 
 cured him. As a reward she was allowed to reign supreme for seven 
 days. During these seven days, she wrote to the Governor of Taksha- 
 s'ila to pull out the eyes of Kunala. That letter was intercepted. It 
 fell into the hands of Kunala, who, honoring the command of the reign- 
 ing empress, caused his own eyes to be destroyed. K^nchanamala, his 
 wife, brought him back to the capital, As'oka, who knew nothing of 
 what had transpired, was all in tears at the piteous condition of his son. 
 People asked Kunala if he bore any grudge against her who was the 
 cause of his misfortune. He said " No. I am quite satisfied with my 
 step-mother's conduct." His professions were all true, and because 
 they were true, he got his eyes back, and they were even more charming 
 than before.* 
 
 LX. — The story of NdgaJcumdra ; see Avadana S'ataka, S. 59, 
 p'. 34. 
 
 LXI. — The story of Karshaka, vide As'oka Avadana. 
 
 LXII. — The story of Yas'odhara, see Bhadrakalpa Avadana, S. 1, 
 p. 42. 
 
 LXIII. — Pippaldyana Avadana. In the town of Magadha there 
 lived a Brahman named Nyagrodhakalpa. His wife Surupa gave birth to 
 a beautiful son under a pippala tree. This son was named Pippalayana, 
 or the son of a pippala tree. Averse to the pleasures of the world, 
 the sen refused to marry. But on the urgent solicitations of his father, 
 
 * This version of the story is, in several respects, different from what has been given 
 in the As'oka Avadana (vide ante, p. 11). 
 
62 
 
 he produced a golden image, saying, if any one could procure him a girl 
 as fair as the image, he would marry, well knowing no terrestrial being 
 could equal the image in beauty. After a long search, a friend of his 
 father found Bhadra, the daughter of Kapila, possessed of the necessary 
 qualification. Her colour was as bright as that of gold ; but she too 
 was much against marriage, a circumstance which led Pippaldyana to 
 accept her as his bride, because he knew full well that the duties of 
 married life will never have to be endured by him. Pippalayana 
 obtained Bodhi knowledge from the instructions of Kas'yapa, then dwell- 
 ing under the shade of a sacred tree, Bahupatra by name. Pippalayana 
 was afterwards celebrated under his patronymic as Maha Kas'yapa. 
 Bhadra too obtained the highest bliss by renouncing the world. 
 
 On being asked the reasons of their rapid advancement, the lord 
 said, Pippalayana, in one of his former existences, was a poor man ; he 
 nevertheless feasted S'ikhi, a Buddha, when he was almost dying from 
 want of food. In another existence, he endowed a splendid stupa, 
 erected by his father King of Kriki, with a rich golden parasol. 
 
 LXIV. — Kinnari Avaddna. Vidyadhara, a serpent-catcher, at- 
 tempted to capture the king of serpents, and drag him out from his abode 
 by means of drugs and mystic incantations. The king, greatly terrified, 
 took shelter with a hunter, named Padmaka. This man killed Vidya- 
 dhara with poisoned arrows, and obtained from his protege a charmed 
 noose of wonderful power. On his death he bequeathed the noose to his 
 son TJtpala, who dwelt at Hastinapura in the vicinity of Valkalayana's 
 hermitage- Once upon a time TJtpala heard a charming song resound- 
 ing in the air. Learning it was being sung by an exceedingly beautiful 
 Kinnari,* he captured her by means of his noose. The Kinnari, to regain 
 her liberty, offered to give him her crown-jewel, which could lend the 
 power of traversing the universe at pleasure. When the two were 
 settling their bargain, in came Sudhana, a young prince of Hastina, on a 
 hunting excursion. TJtpala gave him the crown-jewel, and the Kinnari 
 married him, and the married couple proceeded to the palace. 
 
 At this time, there lived in the royal household two Brahmanas., 
 Kapila and Pushkara, the former serving as priest to the king, and the 
 
 * The Kinnaras are a fabled race of demi-gods with iuman bodies and equine 
 heads. They were noted for their musical accomplishments, and held the rank of 
 heavenly choristers and followers of Kuvera, the gpd of wealth. 
 
63 
 
 latter, in the same capacity to the prince. They were vain of their 
 learning, and always quarrelled with each other. One of the fuditories 
 of the king rebelling, the king directed his son to lead an army against 
 the rebellious vassal. Sudhana left his wife with her crown-jewel under 
 the care of his mother. The king, after his son's departure, dreamt an 
 inauspicious dream, and Kapila his priest advised him to offer a Kin- 
 nari as a burnt -offering to propitiate the enraged divinity who had 
 caused the dream. Kapila was a shrewd man who took this oppor- 
 tunity of humbling his rival, for he knew full well that the prince was 
 sure to die if the Kinnari were killed in a sacrifice. But he was dis* 
 appointed. The queen privately warned her daughter-in-law, and sent 
 her away with the crown-jewel, to Kinnarapura. 
 
 The Kinnari left a ring and some charmed butter with Yalkala- 
 yana, requesting him to hand the two things over to Sudhana. 
 
 Sudhana returned victorious from the war. But his joy was 
 damped by the loss of his wife. He determined to proceed to Kinnara- 
 pura, and immediately set forth in a northerly direction. On his way 
 he obtained the ring and the butter from Valkalayana which helped 
 him immensely in overcoming the fatigues of his journey. He crossed 
 the mountains Himalaya, Kuladu, Ajapatha, Kamartipa, Ekadhara, Vaj- 
 raka, and Khadira, one after another, and encountered many adventures. 
 Beyond mount Khadira he found two great mountains turning on 
 a wheel which made that road impassable. He destroyed the axle of 
 the wheel, and fixed the mountains in their proper places. After this 
 adventure, he had to ford the Guha, Patanga, Eodini, Hasini and 
 several other furious mountain streams before he reached Kinnarapura. 
 There he met his wife,' and the two wept tears of joy. 
 
 The Lord said " I am that Kinnari and I am that Sudhana." 
 
 UKSr .^Nalini Avaddna. Asked by his audience to give an 
 account of the preceding existence of his parents, the Lord said : 
 King Kas'yapa had a daughter named Nalini. When she was of a 
 marriageable age, she was placed by her father near the hermitage of 
 a sage named Kas'yapa, who had a youthful son of great beauty, begot 
 by a deer. The youth was named Ekas'ringi, because he had a short 
 horn on his head. Nalini met the youth, brought him to her father's 
 house, and was married to him. Ekas'ringi afterwards took other wives, 
 and had by them a thousand sons. The sage Kds'yapa afterwards 
 
64 
 
 became Suddhodana ; the deer, Gautami ; King Kas'yapa, Dandapani ; 
 Ekas'ringi, myself; Nalini, Tasodhara ; and the thousand sons, my 
 S'ravakas and followers. 
 
 LXVI. — The story of Kavikumara ; vide Avadana of that name. 
 
 LXVII. — Sangharakshita Avadana. Sangharakshita, the son of 
 Buddha-rakshita, was intended, from his conception, by his father 
 to be a disciple of S'ariputra. Acting according to the instructions 
 of that great teacher, Sangharakshita renounced the world. A few 
 of his friends invited him to accompany them on a voyage. He 
 accepted their invitation. When their ship was far away from land, 
 it was overtaken by a sudden storm. Every one feared that his 
 end was come. But a voice from heaven quieted their mind. It 
 said, " Cast Sangharakshita overboard and save yourselves." They 
 threw him overboard, and he was carried to the Nagaloka. The 
 Nagas, unable to bear the pure refulgence of his person, managed to 
 throw him into the ship again. But the unfortunate Bhikshu, while 
 sleeping, was again cast overboard, and left alone on a desert shore by 
 his inhuman companions. Unmoved by sufferings, Sangharakshita 
 resolved to travel through the whole length and breadth of the earth. 
 He passed through many viharas, witnessing various extraordinary scenes, 
 each testifying to the truth of the great principle that the merits of a 
 work are never destroyed. Once he lodged at a vihara where he 
 found the Bhikshus to be very simple and well-behaved people. They 
 collected their vegetables, dressed their curries, and prepared their 
 food. But as soon as the viands were placed on the plates, each grain 
 of rice became transformed into a large wooden club. The Bhikshus took 
 the clubs up, and began to strike at one another. They continued fight- 
 ing in this way till the ground was all covered over with blood. At 
 the end of the fight, they quietly sat down, talking as old friends. On 
 enquiry, Sangharakshita came to learn that in a previous existence they 
 had fought at a vihara where the Bhikshus were eating, and this was a 
 daily punishment for that great misconduct. 
 
 At another vihara Sangharakshita obtained, with much difficulty, an 
 empty room on condition that he was to keep strict silence. But there, 
 the presiding divinity of the place appeared before him, complained of 
 the criminal and unnatured conduct of the Bhikshus, and requested him 
 to reform them. He instantly began to preach, and was in a short time 
 
65 
 
 master of the place. The five hundred Bhikshus who dwelt there were all 
 corrected, and converted. With these he proceeded through the sky- 
 to the place where the Lord Buddha was then residing. Buddha preached 
 to the new converts, and they returned home well pleased. Finding the 
 Lord alone Sangharakshita said, " Lord, on my way back I have 
 seen animals of the shape of pillars, walls &c. What are they ? In 
 consequence of what sin have they got such unnatural shapes ?" The 
 Lord said, " they were all S'ravakas to the Lord Kas'yapa. They had 
 spat on the walls of the monastery or Sanghagriha, and therefore they 
 now suffer." 
 
 Sangharakshita easily obtained Arhatship. The Lord said the 
 reason of his high and rapid advancement was that in one of his previous 
 existences, he had made a samadhi under the instruction of Lord 
 Kas'yapa. 
 
 LXVIII. — Padmavati Avaddna. The Bhikshus asked the Lord 
 why and for what sin, on the part of Tas'odhara was she, on her first deli- 
 very, ordered by Suddhodana to be put to death. The Lord said, there 
 was a king Brahmadatta by name, at Kampilla. He picked up in the 
 forest a destitute girl, Padmavati, who scattered lotuses at every step she 
 moved, and made her his favorite queen. This girl was born of a hind, 
 who had drunk of a portion of S'andilya's seed. She was very simple- 
 minded. Other queens, envious of her position, used to play tricks upon 
 her, and at the time of her first delivery cheated her most shamefully. 
 These wicked ladies, on the occasion, told her, " Dear Padma, you are 
 a rustic girl, you do not know how to give birth to a royal child. Let 
 us help you." She yielded. They covered her eyes, threw into the 
 river the twin boys she brought forth, and decked her face with gore. 
 They deceived her by telling that it was only a lump of flesh that she 
 had given birth to, and it had been thrown into the river. At the same 
 time they informed her husband that Padma had eaten up her two 
 new-born sons. The king, enraged at her inhuman conduct, ordered 
 her to instant execution. But there were shrewd men in the court, who 
 privately saved her life. 
 
 The divinity presiding over S'andilya's hermitage appeared to the 
 king in a dream, and revealed the whole truth to him. The king made 
 a strict investigation in the harem, and found that Padmavati had 
 been perfectly innocent. He became disconsolate, and gave vent to 
 loud lamentations. 
 9 
 
66 
 
 Soon after some fishermen appeared at the court, and presented the 
 king with two infants who betrayed their royal lineage by the resem- 
 blance of their features with those of the king. They were reported to 
 have been found in a vessel floating on the river. The courtier who 
 saved Padma's life now wished to produce her before the king. But she 
 refused to return, and proceeded to her father's hermitage. After the 
 death of her father, she travelled through various places in the habit of a 
 Parivrajika. In the course of her peregrinations she stopped at Benares. 
 Brahmadatta conducted her with great honour to his capital from that 
 place. 
 
 " In a previous existence Padmavati, while yet a girl, had given a 
 lotus with which she was playing to a Pratyeka Buddha, but wantonly 
 had taken it back. Because she had given a lotus, therefore at every 
 step she produced a lotus ; because she had taken it back, therefore she 
 was ordered to execution. This Padmavati is Tas'odhara." 
 
 LXIX. — Buddha-prasddim Amdana. King As'oka lived at Patali- 
 putra. He erected chaityas and raised stupas over Sugata's relics col- 
 lected from various quarters, even from Nagaloka, and always feasted the 
 Buddhist Sangha. The stupas raised by him numbered eighty- four 
 thousand. He used to feast the Sangha every day. One day a vain 
 Bhikshu, told an illiterate old man : " Do you, old man, know why the 
 king feeds you ? He will ask you some questions on the mysteries of 
 our religion." The old man felt very much distressed, for he was per- 
 fectly innocent of all learning, and greatly disliked being exposed. 
 But the goddess Buddha-prasadhini appeared before him, encouraged 
 him, and instructed him by saying " Tell the king in reply, ' hear O 
 King, the sum and substance of all religion. The deposits in a treasury 
 are but fuels to the fire of greed. The meritorious works performed 
 with wealth, spread all over the earth. Bating and sleeping are for 
 the satisfaction of those only that are blinded by ignorance.' " 
 
 As'oka presented the old man a common piece of cloth interwoven 
 with golden threads. This old man obtained Arhatship after perform- 
 ing a samadhi, under the instruction of the gods. On another occasion 
 king As'oka, finding the vestment of a Bhikshu highly perfumed, asked 
 him the reason. The Bhikshu said, " I lived a month in heaven under 
 a Parij^ta tree ; and thence the odour." Erom the time of this conversa- 
 tion As'oka undertook to dedicate holy gardens to the three Eatnas. 
 
67 
 
 LXX, — Ilddhyantika Avaddna. Madhyantika,aBhiksliu, was sent 
 to Kashmir as a missionary by his spiritual guide A'nanda. Kashmir 
 was at that time peopled solely by the N^gas. The Nagas poured a 
 ehower of arrows upon him. But these weapons formed a splendid 
 parasol over his head. The Nagas, wondering at this miraculous result, 
 granted him an uninhabited site, and he very soon converted that place 
 into a Vihara. 
 
 LXXI. — S'onavdsi Avaddna. S'onavasi was a propagator of the 
 Buddhist faith at Mathurd. He was asked by two athletes the meaning 
 of the term S'onavasi. He said : " Finding an old man not willing to 
 exchange his s'ona or ochre-colored vestment even for a royal robe, I 
 panted for a similar ochre-colored cloth, hence I am called Sonavdsi." 
 
 At Urumunda a hill in Mathura he converted Nata and Bhata, two 
 Nagas, and erected two Viharas of the same name in commemoration of 
 their conversion. 
 
 LXXII. — TTpagupta Amdana. Upagupta was intended by his 
 father, Gupta of Mathura. to be a disciple of S'onavasi. Upagupta had 
 deep reverence for S'onavasi. Vasavadatta, a prostitute, finding Upa- 
 gupta very handsome, desired him to call it hers. Upagupta said, " This 
 is not the proper time for going to a prostitute ; I shall call at the 
 proper time." Some time after this, Vasavadatta poisoned one of her 
 paramours at the instigation oi another. She was sentenced to be killed 
 with torture. The executioner cut her aose, her ears, her hair, and 
 took away her clothes. Upagupta, thinking that to be a proper time 
 for seeing a prostitute, appeared before Vasavadatta, and instructed 
 her in his faith, which gave her great consolation. Upagupta became 
 an Arhat ; he conquered Kama and commanded him to exhibit Sugata's 
 beauty. Kama transformed himself into Sugata, assuming a brilliant 
 form, with large eyes shut in meditation, and still eye-brows. Upagupta 
 converted eighteen lacs of the people of Mathura. 
 
 LXXIII. — Ndgadosha Amdana. See As'okavadana. 
 
 LXXIV. — Sampddi Avaddna. As'oka was a Kalpavriksha to all 
 beggars. He gave away ninety-six lacs of gold pieces in thirty-six years. 
 At the time of his death his grand-nephew Sampadi prevented his treasur- 
 ers from obeying the orders of .the old king. As'oka, having nothing 
 else at hand, gave away one-half of the pill he was desired to use, and 
 at last, by the advice of Radhagupta his minister, granted the whole 
 
68 
 
 kingdom to tie Sangha. Sampadi bought it back at the cost of four 
 erores of golden dinars. 
 
 LXXV. — Svastimdn Avaddna. Svastiman, a Jina, who lived at 
 S'ravasti, told the Bhikshus, that ignorance is at the root of all the vices 
 of the world. 
 
 LXXVI. — Vidura Avaddna. Jina found a large animal suffering 
 excruciating torture from the bite of innumerable worms subsisting on its 
 ulcers. Jina said, " This animal was in the course of the transmigration of 
 his soul, a king, named Vidura ; and he beat a Pratyeka Buddha who had 
 entered his seraglio, though the person had entered it only to teach his 
 wives the true religion. He will have to suffer the tortures of hell-fire, to 
 be born in the Ohandala caste, to kill a holy man, and again to suffer in 
 hell. Born a man he will have to take ordination as a monk from the 
 teacher TJttara, and to be punished by Kas'iraja for being honored by his 
 wives." 
 
 LXXVII. — Alpasvdsa-Mithdsmsa Avadana. Four serpents, Dhri- 
 tar^shtra, Viriirha, Yirupaksha, DhanAdhipa, and two men, Kainakeya and 
 his nephew S.'aila, all obtained the highest bliss from Jina's instructions. 
 They all lived in or about the forest Adumaya. The Lord Jina said, they 
 all had been attentive to the lectures of Kcis'yapa Buddha in their pre- 
 vious existences, under the names of Alpasvasa and Mahisvdsa. 
 
 LXXYIH. — Sakra chyavana Avaddna. See As'oka Avadana, ante, 
 p. 15. 
 
 LXXIX. — Jivas'armd Avadana. Jivasarma was a learned Brah- 
 mana of S'ravasti ; he married at an advanced age at the request of his 
 friends. His young wife thought the old man intolerable. To satisfy 
 her wicked cravings, she wanted to have him away from home, and 
 induced him to travel from court to court in quest of alms. The Brah- 
 mana collected a large amount of money ; but he was robbed of all he 
 had got by a gang of thieves on his way home. He was lamenting 
 over his loss when Lord Bhtitabhdvana gave him a treasure with which 
 he returned to his wife. Finding her not satisfied still, he renounced 
 the world, and soon obtained the rank of an Arhat. The Lord related 
 the story of Mahendra Sena to explain the merits of Jivasarma. 
 
 LXXX. — Supriya and Subhadra. Lord Buddha, while lying on his 
 death-bed at Kus'i, remembered two persons who were greatly puffed up 
 with vanity. He resolved on humbling them. One was Supriya, a king 
 
69 
 
 of the Grandharvas, who, being requested by Indra to accompany him on 
 a philanthropic journey, told him, " I cannot go because I have to play on ' 
 my flute." To humble him Buddha employed a master musician created 
 by himself. Unable to surpass this man, Supriya humbly prayed the 
 Lord, and obtained the highest bliss from the Lord's instruction. 
 
 The Lord said, " this Supriya was a worshipper of Kas'yapa who 
 performed a Samadhi with a view to be the king of the Gandharvaa. 
 The other supremely vain man was Subhadra, a Yati, who, seeing "a 
 fig tree covered with blossoms, thought the blossoms proceeded from the 
 merits of his good works. When the blossoms withered, he thought it was 
 from his own sinfulness. But the nymph who dwelt on the fig tree said, 
 * It is neither from your merit nor from your sin that the blossoms have 
 grown and withered, but for the birth and death of a Buddha in the 
 vicinity.' " Subhadra, humbled in his pride, proceeded to the dying 
 Buddha, became his disciple, and died before him. 
 
 The Lord said, Subhadra had been in his previous existence As'oka, 
 a disciple of Kas'yapa, who prayed for dying before the eyes of his 
 spiritual guide. 
 
 The Lord said, " We never feel any pain in doing things liked by 
 others. There was in days of yore a king named Yijayanta in the city 
 of Ajitodaya. His subjects were all virtuous men. They filled the 
 heaven by proceeding thither in cro'vyds after death. Indra, to test the 
 virtue of the king sent a cruel beggar to him. This relentless man 
 asked bits of flesh from the king's body. The king granting, he went 
 on asking continually till the king was literally reduced to a skeleton." 
 LXXXI. — Hetupama Amddna. See As'oka Avadana, ante, p. 14. 
 LXXXII. — Bhavasarmd Avadana. See As'oka Avadana, ante, 
 p. 14. 
 
 LXXXIII. — Chandra Siinja Avadana. Suddhodana once asked 
 Buddha why was it, that Eahula remained for six years in the womb ; and 
 why was Tas'odhara so long oppressed with the heavy load ? The Lord 
 replied, " a king of Mithili had two sons, Chandra and Siirya. Surya, the 
 eldest, renounced the world. One day he drank water from a rishi's 
 water-pot without his permission. But immediately after he repented of 
 his using the property of another person without his consent, and went di- 
 rectly to- king Chandra to obtain instruction as to the proper course of ex- 
 piation. Chandra made him tarry at his capital for six days and then 
 
70 
 
 gave the proper instructions, after consulting with the Brahmans of his 
 'court. I was that Surya, and my son Rahula was the king Chandra. A 
 milkmaid went to sell hutter-milk in company with her young daughter. 
 The daughter gave the heavier vessel to her own mother, and took the 
 light one herself. The daughter is now Tas'odhara who feels the conse- 
 quence of her selfishness."* 
 
 LXXXIV. — Madhurasvard Avaddna. See As'oka Avadana, ante, 
 p. 15. 
 
 LXXXV. — Upananda and Kuliana. The Bhikshus asked the 
 Lord why was the Lord so fond of the diseased. The Lord said, there 
 were no pains more unbearable than those that affect the body. 
 
 Sivi, king of S'ikhi-ghosha, had a charitable dispensary. A patient 
 sought relief thereat. The physicians in the king's employ advised him 
 to use the blood of one who had never been angry since his birth. The 
 king, considering himself to be such a one, gave his own blood, and the 
 patient recovered in six months. Once on a time, the king's son felt 
 unwell. The physicians prescribed for him a butter named sarvas^ra, 
 the ingredients of which should be the extracts from every drug known, 
 and especially from the nerves of a bird called Jivanjiva. It had to be 
 prepared in twelve years, and by boiling the ingredients four thousand 
 times. The drug was prepared, but no sooner had the king's son 
 raised the cup of butter to his mouth, than a Pratyeka Buddha, who 
 had been suffering from the same disease, demanded it of him. The 
 king's son immediately relinquished the cup ; but he was cured by the 
 healing power of the holy man. 
 
 The Lord said, " That king's son was myself." The Bikshus asked, 
 why did those two suffer from the same disease ? The Lord replied, 
 " Upananda the younger son of Brahmadatta of Benares conspired with 
 Kuhana, the younger brother of the royal priest, to deprive the heir- 
 apparent Nanda of a limb. He succeeded, but afterwards repenting 
 restored the kingdom to his brother. Upananda and Kuhana raised 
 several Viharas before their death. Upananda was Sivi's son, and 
 Kuhana was the Pratyeka Buddha." 
 
 LXXXVI. — Kalinja-s'as'aJca Avaddna. Some Bhikshus asked the 
 Lord what claims an elder person had to the veneration of a younger. 
 
 * The story has been given at length in the Rev. S. Beal's translation of the oldest 
 Chiuese version of the Legend of S'aUya Buddha, pp. 361 e( seq. 
 
71 
 
 The Lord said during the reign of Brahmadatta there lived at Benares 
 foUr animals : a francoline partridge, a hare, a monkey and an elephant, 
 who all honoured an elderly banyan tree. On account of the merits of 
 this good work there was always abundance of rain and plenty of every 
 thing. "I am, oh Bhikshus, that partridge, Sariputra is the hare, 
 MaudgaMyana is that monkey, and Ananda is the elephant." 
 
 LXXXVII. — PadmaJea Avadana. See As'oka Avadcina, {ante, 
 p. 15). 
 
 LXXXYIII. — Cliitra Araddna. Chitra, the son of Bimbisara, 
 king of Kajagriha, became a Bhikshu at an early age. But his wife 
 managed to bring him back to his house. When Lord Buddha came to 
 hear of this, he appeared before Ohitra and dispelled the darkness from 
 his mind. In a short time Chitra became an Arhat. The Lord said, 
 " Chitra in one of his previous existences was similarly deceived by hig 
 wife ; he was in that existence Haris'ikha, the son of a priest to the king 
 Brahmadatta. Haris'ikha entered a monastery in company with his elder 
 brother Harihayana. He subsequently fell in love with Lavanyavati, 
 the daughter of a king. The lady spared no pains to ingratiate herself 
 in Haris'ikha's favor, and was successful. Harihayana, deeply mortified 
 at this sudden change in his brother, came to him and led him back 
 to the monastery. I am that Harihayana, and Chitra is Haris'ikha." 
 
 LXXXIX. — Bharmariichi or Timingila Avaddna. Some merchants 
 of S'ravasti were returning from a prosperous voyage, when they fell 
 within the tremendous jaws of a whale (timingila) of huge bulk. In 
 utter helplessness they cried, ' ' salutation to B uddha, salutation to B addha, 
 salutation to Buddha," and they were saved. They obtained Arhatship 
 by worshipping Lord Buddha who then resided at S'ravasti. Beholding 
 the miraculous deliverance of the merchants' ship, the whale ceased to 
 be a carnivorous animal, and died from want of proper food. The 
 Nagas, unable to bear the putrid smell of the whale's carcass, threw it 
 upon the sea-shore, where the bones formed a hill of no small height. 
 
 After the death of the whale its soul was born in the family of a 
 Brahman, and was named Dharmaruchi. The new-born babe was so 
 voracious that his hunger could not be appeased with the milk of a 
 hundred women. When grown up, he became a Bhikshu with the sole 
 object of getting plenty of food. But his appetite was nowhere satisfied. 
 One day he ate up alone a feast prepared for a whole Buddhist congrega- 
 tion (sangha). The host, alarmed at his voraciousness, fled with his 
 
72 
 
 family to where lord Buddha dwelt. The Lord said, " fear not ; he 
 is neither a Taksha, nor a Rakshasa; he is Dharmauchi, a Bhikshu 
 destined one day to obtain Arhatship." The Lord then took Dharma- 
 ruchi to the above-mentioned bone -hill, and reminded him of his 
 doings iu his previous existence, which excited in his mind a feeling of 
 resignation. He obtained Arhatship from the Lord Buddha. 
 
 The Bhikshus asked the Lord what were the merits that raised 
 Dharmaruchi to such an eminence. The Lord said, " in a previous 
 kalpa, there was a patriarch, Dhamas'ila by name. He raised a stupa in 
 honor of Khemaiikara, a Buddha, in spite of strong opposition from an 
 anti-buddhist party. He had for his ally only one man, named, Sahas- 
 rayodhi. I am that patriarch Dharmasila, and Sahasrayodhi is Dharma- 
 ruchi. In another kalpa two Brahmana brothers, Mati and Sumati, 
 appeared at the sacrifice of Vasava, king of Benares. They obtained 
 whatever they sought from the king. The king's daughter, named 
 Sundari became enamoured of Sumati ; but her suit was rejected by the 
 stern Brahmana. Thus deeply mortified, she resigned the world, and 
 became a Bhikshuni. Sumati dreamt a strange dream, for the explana- 
 tion of which he . repaired, by the advice of rishi Parnada, to Lord 
 Dvipankara, who lived at Dvipavati. There he met Sundari, and asked 
 flowers from her. When offering him the flowers Sundari prayed that 
 he be her husband in the next existence. Sumati fell prostrate before 
 the lord with his clotted hair scattered all over the ground. Lord 
 Dvipankara trod them down, exclaiming, ' you shall become a great 
 Buddha, S'akyamuoi by name.' Mati, who was standing by, felt his 
 Brahmanic pride scandalized by the unbrahmanly conduct of his bro- 
 ther ; but Sumati induced him to revere the Lord. I am that Sumati, 
 Yas'odhara is Sundari, and Mati is Dharmaruchi." 
 
 In another kalpa, during the advent of Krakuchchanda, a great 
 Buddha, there lived, at Ujjayini, a merchant's wife, named Eamabala. 
 During her husband's absence she accepted her son As'vadatta for her 
 paramour, and poisoned her husband on his return home. To evade 
 punishment she fled with her son to some foreign country, where 
 As'vadatta finding her in the embrace of another, put a period to her 
 guilty existence. As'vadatta afterwards became a Buddhist, and was 
 fond of repeating the formula ' namo buddhaya, namo buddhaya.' 
 As'vadatta is the same person as Dharmaruchi. 
 
 SO. — Dhanilsa Amddna. The Brahmans of Yais'ali passed a 
 
73 
 
 decree, banishing from the town every one who invited Buddha to his 
 house. The householder Dhanika, unmindful of the decree, invited Bud- 
 dha who had been dwelling at Kltagara by the side of lake Markata. 
 Dhanika, his wife, his son, and his daughter-in-law were all staunch 
 Buddhists. They feasted him for four days. When the Brahmans 
 tried to enforce their decree, Dhanika succeeded in appeasing them. 
 
 The Lord said-^" During a terrible famine, Dhanika, in his previous 
 existence, had granted the only piece of cloth his family had to a Pratyeka 
 Buddha, and hence his prosperity and influence." 
 
 XCI. — Suhhdshita Avaddna. The great city of Kiis'i was cele- 
 brated for its Grymnasium. The athletes of the place had all been con- 
 verted and raised to the rank of Arhats by Lord Buddha. They were 
 very fond of religious talk. The Lord was one day greatly delighted by 
 their conversation. He said, he was, in all his previous existences fond 
 of religious discourse. In course of one of these, he gave his own flesh 
 to a Eakshasa for a moral saying. The monster at last proved to be 
 •Indra in disguise, come to test his character. The purport of the 
 saying was, that all the impressions of the human mind are momentary 
 like the flash of lightning. 
 
 XCII. — Maitrakanyaka Amddna, vide Avadana S'ataka. 
 
 XCIII. — Sumdgadhd Avaddna. Sumagadha, daughter of Anar 
 thapindada, was married to a person at Paundravardhana. Her father- 
 in-law, on one occasion, invited some Jinas to his house. They were 
 all naked, and without the least sense of propriety. Shocked at their 
 complete nudity and their want of good breeding, Sumagadha. exclaimed, 
 " Oh how infinitely superior is our Lord to these boorish wretches." 
 On her mother-in-law expressing a desire to see the Lord. Sumagadha, 
 ascending the highest roof of the house, worshipped Buddha with 
 flowers and incense. The flowers fell at the Lord's feet at the Jetavana 
 grove; Through his omniscience the Lord knew from what direction 
 the flowers had come. Instantly he presented himself at Paundra- 
 vardhana, where he was received with the highest honor. 
 
 " Sumagadha once was," said the Lord, " Kanchanamala, the 
 daughter of Kriki; she had accepted the ascetic condition with five 
 hundred handmaids under the instructions of Kas'yapa." 
 
 In another existence she honored a st\ipa with a garland of 
 orange flowers. 
 10 
 
74 
 
 XGIY. —Yas'omih'a or Stmdara Avaddm. Tas'omitra, son of 
 Punyamitra, had a fountain of pure limpid water at the root of each 
 of his incisor teeth, so he was perfectly ignorant of what thirst 
 was. 
 
 The Bhikshus enquiring after the origin of this strange pheno- 
 menon, the Lord replied : " Sundara, son of a banker of Benares, acting 
 under the instruction of Lord Kas'yapa, became a hermit. Suffering 
 intensely from thirst he could not anywhere find water ; wells, tanks 
 and even rivers dried up at his sight. When he was on the point of 
 death for want of water, Lord Kas'yapa compassionately filled his 
 vessel up, and made its contents inexhaustible. The Lord took a 
 palmful of water from the waterpot, which conferred so great a 
 merit on Sundara that he never lost his supply of water." 
 
 XCV. — Sanku-Sandhidatta Avaddna. Sanku and Sandhidatta, two 
 brothers, lost their father Arthadatta, a merchant of Eajagriha, when 
 they were very young. Their mother brought them up with great 
 difficulty, and, when they grew up, employed them in pilfering. Tha 
 thieves were detected by the vigilant police of Ajatasatru, and sentenced 
 capitally. At the place of their execution Buddha interposed in their 
 favor, rescued them from the gallows, and carried them to his hermit- 
 age, where they soon rose to the exalted rank of Arhats. 
 
 The Lord said, " In one of their former existences, they were 
 the cubs of a hungry tigress from whose jaws I preserved their lives 
 by offering my own." 
 
 XCVI. — Kunjara Avaddna. King TJdayana of Avanti was taking 
 a walk in one of his gardens with five hundred of his wives, when five 
 hundred holy men entered the garden to gather fl.owers. Some of them 
 cast sidelong glances at the royal wives. The king took umbrage at 
 their conduct, and ordered their hands and legs to be cut off. The 
 order was instantly executed. The holy men screamed loudly from 
 excruciating pain. Buddha, who was near, heard their groans with 
 compassion, and looked at them with an eye of grace. They got their 
 legs and hands back by a miracle. 
 
 The Lord said " Five hundred ministers of Brahmadatta, king 
 of Benares, afraid of the effects of the king's anger at their neglect 
 of duty, fled through the desert. They were entertained with water and 
 fruits by an elephant which lived there. They settled in the neighbour- 
 
75 
 
 liood of the elephant's dwelling, and, when it died, gave it a grand 
 funeral, I am that elephant." 
 
 XOTII. — Kachchhapa Amdina. When the Lord lived at the Venu- 
 vana grove at Eajagriha, the envious Devadatta sent five hundred well- 
 armed hermits to put an end to Buddha's existence. They all made the 
 Lord their aim at one and the same time. Thousands of weapons were 
 simultaneously poured on him from all quarters. But in passing through 
 space these were transformed into so many garlands of sweet- 
 scented flowers. The hermits on their knees begged his pardon, which 
 was instantly granted. They gradually rose to the rank of Arhats. 
 
 The Lord said, " These hermits had been, in one of their previous 
 existences, merchants at Benares. On a sea voyage their ships had 
 all wrecked. But they were all saved by myself in the shape of a 
 tortoise. But when I was fast asleep they wanted to eat my flesh. 
 I awaked, and, having found them extremely hungry, offered them 
 my own body and obtained the highest merit." 
 
 XCVIII. — Kus'alas'ild Avaddna, The Lord entertained a large 
 number of famine-stricken hungry athletes, converted them to his own 
 faith, and raised them to the rank of Arhats. 
 
 He said " The athletes of Kota obtained the highest knowledge 
 from the preaching of Kus'alas'ila, a hermit. I am that holy hermit." 
 
 XOIX. — Pddmaka Awaddna. To be found in the As'oka Avadana, 
 ante, p. 15. 
 
 G. — Prabhasa Avaddna. Prasenajit, king of Kos'ala, asked the 
 Lord, saying, " Lord, tell me truly in what existence did the desire 
 for Sambodhi first arise in your mind ?" 
 
 The Lord replied, " When I was Prabhasa, king of Prabhavati, 
 I had an elephant who went to the forest out of his love to a female 
 consort, and returned to my stable again. My elephaut-driver, who 
 was very proud of his skill in training elephants, boasted before me, 
 saying, ' Sire, you see my skill, the elephant comes to the stable again.' 
 I asked him, ' Was there any man who was superior to all tempta- 
 tions ?' He said, ' Yes, there are Tathagatas. It is by their glory that 
 the earth is enlightened.' Erom that day I felt a craving for Bodhi 
 knowledge." 
 
 01. — Sydmdka Avaddna. 
 
 Oil. — Sinha-hmjara Avaddna, One evening the Lord was con- 
 
76 
 
 versing familiarly with all his Bhikshus at the Jetavana grove. The 
 conversation turned on an inquiry about the origin of philanthropy. Is 
 it a natural propensity, the result of accumulated deeds of merit, or of 
 constant practice ? The Lord said, " even ferocious animals, like lions, 
 are susceptible to that feeling. For instance, a company of mer- 
 chants were on the point of being devoured by a large venomous 
 serpent, on the seashore. They screamed aloud at the prospect of 
 instant death ; their screams were heard by a lion and an elephant. 
 They fell from a high hill on the serpent and crushed him to death. 
 But they themselves lost their lives from the poisonous breath of the 
 dying reptile. I am that lion, Sariputra is the elephant, and Devadatta 
 is the reptile." 
 
 cm. — Priyapinda Avaddna. Priyapinda, son of Vajrapinda, king 
 of Vajravati, by Eohini, daughter of Meru, king of Gangadhipatya, 
 was born with a grand jewelled parasol over his head. On his coming 
 to the throne he gave away his whole property for the good of the 
 animal creation. Durmati, his minister, to get the throne for himself, 
 instigated Meru, maternal grandfather to the king, to war. Always 
 averse to bloodshed, Priyapinda proceeded to his grandfather's capital 
 to appease him. There by his own fiat he created a rich banquet 
 for all his men. At this the grandfather thought him to be a god, and 
 honored him as such. 
 
 The Lord said " Priyapiiida had been in a former life, Mulika, a 
 physician practising at Benares ; he had cured a Pratyeka Buddha 
 of a mortal disease, and given him a painted umbrella. I am that 
 Priyapinda, and Devadatta is that wicked Durmati." 
 
 CIV. — S'as'aha Avaddna. See p. 50. 
 
 CV. — Raivataka Avaddna. Raivataka, a bhikshu of S'aila Yihdra 
 at Kfe'mfra, was boiling water in Order to dye his cloth at a retired spot, 
 when there came in a Brahmana who had lost his cow. He asked the 
 Bhikshu what was he about. On receiving the Bhikshu's reply the 
 Brahmana came to the boiling vessel, and to the utter ruin of the 
 Bhikshu found it full of blood and beef. The BrShmana brought a 
 criminal suit againsl the Bhikshu, who was sentenced to 12 years' 
 imprisonment for theft. On his release, at the expiration of the term, he 
 gave the following explanation of his suffering. He was, in a previous 
 existence, a cattle-lifter ; once on a time having stolen and killed a cow, 
 
77 
 
 h« had pointed to a Pratyeka Buddha as the real culprit ; he suffered 
 imprisonment for that sin. 
 
 CVI. — Kanakavarnd Avaddna. Kanaka was king of the city of Ka- 
 nakavati. A minister's son was found guilty of carrying on an intrigue 
 with the king's daughter, Kanakavarna. They were both ordered by the 
 king to the place of execution. But the king's son, Kanakavarma, who 
 was very fond of his sister, exerted in their favour, and succeeded in sen- 
 ding them away from Kanakavati. The king enraged at the disobedience 
 of his son, banished him from the city. The banished prince travelled 
 through various cities, and arrived at last at the deserted city where his 
 sister dwelt. Being apprised that the city was depopulated by the de- 
 structive ravages of 60,000 Yakshas, he destroyed them all single-handed 
 (except one that sought his protection), took the administration of the 
 city in his own hands, and appointed the minister's banished son as his 
 prime-minister. The Lord said, " I am that Prince." 
 
 CYII. — Suddhodana Avaddna. Suddhodana, a merchant of Be- 
 nares, received the benefit of hearing a good saying at the sacrifice of all 
 his wealth which he bestowed on Balasarasvati, the daughter of Brah- 
 madatta. The Lord was that Suddhodana, who was the speaker of it. 
 
 CYIII. — JimMamhana Avaddna. Jimiitaketu, the king of Kan- 
 chanapura, according to the custom of ancient Hindu Eajas, abdicated 
 the throne in favor of his son Jimiitavahana, and . proceeded to the 
 mount Malaya to seek salvation. His son used to go there to pay 
 his respect to his old father. One day he found on the mount a 
 beautiful girl, whom he married. She was the daughter of Vis'vavasu, 
 king of the Siddhas. The married couple took a long walk in the hills, 
 when they suddenly met a female Naga sobbing aloud. According 
 to an agreement with Garuda, her son was that day to offer himself 
 up as food to that bird-king. Jimiitavahana offered to go in his 
 stead, and soothed the weeping mother's mind. He sat at the place 
 agreed upon, when Garuda in a long swoop struck his monstrous bill on 
 the crown of the prince's head. His wife, supposing him dead, kindled 
 a funeral pyre, and exclaimed when on the point of ascending it, 
 " Haravallabha, (the favorite of Hara) you promised me a bride- 
 groom wlio was to have empire over the Vidyadharas. But you see my 
 widowhood commences before a week is past, after our happy union. 
 How can the words of a chaste one like thee be false?" Instantly 
 
78 
 
 Haravallabba sent a nectareous shower and resuscitated Jimutavahana. 
 This story has been dramatised in the Nagdnandai of S'riharsha. 
 Beginning, siat kw^^t^ I ^ 't#T^f%fiWT^^^^Wm^w%'?^: 
 
 End. ^T ^ w wfx:w's?ii?cref^^^^'iirf^raiT ^^w'!^ 
 
 Colophon. 'TOTTiT tif^^'^^^rT^^q^m i arftrfx^ »i'?m; ^^^?fm I 
 
 BUDDHA-CHAEITRA. 
 
 Substance, paper, 10 y. 6J inches, rolia, 81. Lines on a page, 23. 
 Extent in s'lokas, 2445. Character, Newari. Samvat 1878. Prose and verse. 
 Incorrect. 
 
 An episode in the story of the wars between the gods and the de- 
 mons, in which a girl named Ananda, deputed by the Lord Buddha, over- 
 came many she-demons. By Nathamala alias Nathurama Brahma- 
 chari. In the portion of the earth called Ilavrata-khanda there reigned 
 a powerful king of the demons, Buddha by name. He had eleven great 
 marshals. The gods trembled at his name. Once on a time, the gods 
 and the demons had an encounter in the way leading to the southern 
 country. After the slaughter of many thousand demons, Brahma 
 ordered Vis'vakarma to prepare a battle-field at the foot of the Hima- 
 laya, and requested Siirasena, king of TJdyota, to come to his aid. 
 Surasena came with a well-appointed army led by his sons Jayasena and 
 Ealasena. There were several battles fought, in many of which the 
 female demons took part. Lord Buddha sent a girl, named Ananda, 
 who vanquished the heroines on the side of the Daityas. The book 
 ends with the description of the heroic achievements of Ganga on the 
 Buddhist, and Eaktabhaksha OQ the enemy's side. 
 
79 
 
 This codex contains a dictionary of the Mdtiikiis, or such mystic 
 terms as Om, An, &c. 
 
 Beginning. \^ ^^r Ji'^wra i ^k: ^x si^^tR? ^^it ^i =? '^^itx «T't^^«lf^- 
 
 End. «'?m^ 'I'^T^lx: ^TJIBT trStm ^V ^cil?T ^KT ^^^T ?IfI^»5rT^ 
 
 Colophon. ■?;frf ^^^^^qf^t ^'^'afl^^^'^Tfrf^f^^ fWT'^^T^'^^^^^'sf I 
 
 CHHANDOMRITALATA. 
 
 Substance, paper, 10| % 4s inches. Tolia, 47, Lines on a page, 8. 
 Extent in s'lokas, 758. Character, Nagara. Prose and verse. Old. Incorrect. 
 
 This work is divided into six Manjaris, and lays down rules regard- 
 ing Sanskrit metres. The metres noticed are what are used in ordinary 
 Sanskrit compositions. None of the Vedio metres has been noticed. 
 By Amritananda. 
 
 Beginning. ># tat ks^wt^j i ^# WRf thj^H m'fmw\^v^^'- I 
 
80 
 
 End. aj^i'^iKif^fr 5iT^T ^^T w^s^ ^ti^ i 
 
 Colophon. ?;f?r '§?%s^crg<Ti^f ji?isiw^t wt ^W^ ^atht i 
 
 DHARANl-MANTEA-SANGEAHA. 
 
 Substance, paper, lOi X 3f inolies. Folia, 171. Lines on a page, &. 
 Extent in s'lokas, 2180. Character, Newari. Prose and verse. Incorrect. 
 Old. 
 
 This work treats of the Aryahardhara, Aryabhayakari and other 
 DharanJ mantras, and gives the rules for the meditation of those mantras. 
 
 Beginning. \^ st'ht ^^g=^ra i ^ sr^T j'^ra vxyi i v^ f fl; ^^r^ a^tiwt^ i 
 V ^^t: ^PtT ^kt ^K^sr^u^ mf^x ^ WSI^T- 
 ^ ^TWf K«w ^fii^'c^'w^ ^rg-w^iffi ^ II 
 
81 
 
 End. ^OaTT 'gfl?ril?% ^^T ^^i^M ^I^'^T^TTT^IT^^ fSK^T ^^J^ 
 
 Colophon. \ft( ?lt^§^TX:T^fr'T4flr?fl13^JIrtq>?jr ^^THT I 
 
 No. B. 42. 
 DAS'ABHU'MI'S'VAEA. 
 
 Substance, paper lOJ X 3|-. Folia, 221. Lines on a page, 6. Extent 
 in s'lokas, 3,397. Prose and verse. Old. • Incorrect. 
 
 A treatise on the ten different stages which a person must pass 
 through, before he can .attain Buddhahood. These stages are tech- 
 nically called Bhiimis, and thence the codex derives its specific 
 name. It forms one of the nine Dharmas or sacred scriptures of the 
 Nepalese Buddhists, and is held in high esteem. It must also be of 
 considerable antiquity as it was carried to China at an early age. It 
 was translated into Chinese under the name of Shi-chu-king, by 
 Kumarajiva and another. 
 
 Like most of the Mahayana Sutras, it is narrative in form, and 
 professes to have been related by Buddha himself. The scene is laid 
 in the heaven of Indra, where the Lord was residing amidst the 
 gods, who were very obedient to him in the expectation of obtaining the 
 highest bliss through his favour. During the second week of his 
 residence in the celestial palace, in company of the recently converted 
 Devaraja and a large company of Bodhisattvas, one of the latter, 
 Vajragarbha by name, performed, by his permission, the meditation 
 named Mahaydnaprahhdva, or ' the glory of the great Translation.' 
 Ten Buddhas, resplendent in brilliant beams of light, manifested their 
 divine presence on all sides of Vajragarbha by their superhuman power. 
 They touched Tajragarbha with their hands without stirring from 
 their seats. This touch interrupted the meditations of the Bodliisattva. 
 On awaking he enumerated the names of the ten Bhumis or progressive 
 conditions of Bodhisattvas. Viz., Pramudita, Yimala, Prabhakari, Arch- 
 ishmati, Sudurjaya, Abhimukhi, Durangama, Achala, Sadhumati and 
 Dharmamedhya. He then addressed the Buddhas, saying, "0 sons of Jin as, 
 U 
 
82 
 
 you know all the stages of knowledge of the Buddhas, past, present and 
 future." At the mention of the ten hhumis the curiosity of the other 
 Bodhisattvas was awakened, and they solicited, through Muktichandra 
 as their mouthpiece, an account of what those Bhumis were. Yajragar- 
 bha replied, " a person of honest resolution should expel from his mind 
 all doubts and disbelief by his unswerving devotion to hundreds o'^ 
 thousands and millions of Buddhas." He was proceeding further, 
 when rays of light issued forth from the pores of Buddha's body, brightly 
 illuminating the persons and seats of the Devas, Buddhas and others. 
 Yajragarbha then continued ; " the condition in which a person meditates 
 upon the Lord of religion, the immeasurable Buddha pervading all space, 
 formed of the essence of Dharma, introducer of all knowledge and wis- 
 dom, is called Pramuditd. He who enters this stage rises superior to all 
 the rules that bind the Bodhisattvas, and elevates himself far above ordi- 
 nary men. He is taken in the family of Tathagatas, and is not conta- 
 minated by his intercourse with people of any low caste." The mental 
 tendencies which are characteristic of this Bhumi are — disinterested mercy, 
 disinterested love for created beings, charity, resignation, knowledge of 
 the S'astras, knowledge of the world, suppression of fear, patience, wor- 
 ship of Buddha and devotion to him. These are the ten Dharmas or 
 qualities attainable in this stage. 
 
 He who has acquired all these qualities becomes desirous of rising up 
 to the stage called Vimala. ■ The characteristics of this stage are, — desire 
 for simplicity, for tender-heartedness, for activity, for consulting others* 
 for equality, for doing good, for purity, for impartiality, for large-hearted- 
 ness and for magnanimity. These are generically called the ten Asayas 
 or ' desires,' and they tend to show him the way to good works. 
 
 When these desires are well established and purified, men rise to the 
 third stage called Prabhakari. The mental condition of the person who 
 has attained this stage is characterised by ten tendencies or chittdsaya-namas- 
 hdrdh. These are — 1, purity of mind ; 2, trainquillity of mind ; 3, faith ; 
 4, immovableness of mind ; 5, firmness ; 6, ardency of mind ; 7, reten- 
 tiveness of mind ; 8, frankness of mind ; 9, magnanimity of mind 
 (the tenth is omitted). In this stage men have their essence purified and 
 their heart freed from grief. 
 
 In the next, the 4th stage, or that oiArcMshmaii, the aspirant to per- 
 fection is enlightened by ten different sorts of religious lights, viz., (1), the 
 light that shows the movements or workings of existence ; (2) , that which 
 
83 
 
 bIiows the movements of regions ; (3) , that which shows the movements 
 or workings of qualities ; (4), that which shows the working of Akas'a or 
 space ; (5) , that which shows the movements of cognition ; (6) , that which 
 shows the movements of desire ; (7) , that which shows the movements of 
 form ; (8) , that which shows the movements of formlessness ; (9) , that which 
 shows the movements which lead to separation from all ambition ; (10), 
 that which shows the movements that lead to separation from magnani- 
 mity. When he has acquired these lights, he acquires ten different 
 powers which are calculated to fit him for the reception of true know- 
 ledge. These are : (1), the desire of remaining undistinguishable ; (2), 
 the vision of the three jewels and their equal favor ; (3) , the thought of 
 the rise and cessation of the impressions ; (4), the thought of the non- 
 creation of nature ; (5) , the thought of men's inclinations ; (6) , the thought 
 of the performance of work ; (7), the thought of the annihilation of the 
 world ; (8) , the thought of works under all circumstances ; (9) , the thought 
 of the beginning and the end ; (10) , the thought of non-existence. 
 
 From this stage the devotee passes to the fifth or Burjayd stage. 
 In this he acquires the ten-fold purifications of his mind. (Chittmaya- 
 vissuddhimatd.) These are : (1) , the purity of the past of Buddhadharma ; 
 (2) , that of the future of the same ; (3) , that of the present of the same ; 
 (4) , that of the discipline ; (5) , that of the mind ; (6) , that of sight ; (7) , 
 that of means proper and improper ; (8) , that of imagination ; (9) , that 
 of reflection of the future of true knowledge; (10), that of capacity for 
 assimilating the truth. In this stage a Bodhisattva obtains a variety of 
 transcendental powers, and his memory, his judgment, his modesty and 
 his patience all become strengthened. 
 
 T he sixth stage is called AbhimtilcM. In this stage the devotee 
 acquires the idea of ten religious equalities, namely : (1) , equality in 
 the causes of all Dharmas ; (2), equality in the definition of all 
 Dharmas ; (3) , equality of the non-origin of all Dharmas ; (4) , equality 
 in all Dharmas; (5), equality in the diversion of all Dharmas; 
 (6), equality in the purity of all Dharmas ; (7), equality in the absolute- 
 ness of all Dharmas ; (8) , that of Niryuha ; (9) , equality in the reflection 
 of these Dharmas in one another, like the reflection of the moon in trans- 
 parent water ; (10), equality in the lustre of two different Dharmas. In 
 this stage man acquires the power of discrimination, or the power of 
 judging things aright, understands the world to be mere delusion, and 
 alleviates the mundane pains of himself and others. 
 
84 
 
 Durangamd is the seventh stage. In this stage the man acquires the 
 power of chalking out a way for acquiring Bodhi knowledge by wisdom 
 and other means. Under no circumstance does his mind go astray 
 from the right path. He devotes his whole soul to Tathagata. 
 
 The eighth stage is Achald. One well established in this stage, 
 understands all truth about physical organization. 
 
 In the ninth or BddJiumati stage a man can look through the minds 
 of others. He always has goodness in a bodily form by him, and Lord 
 Buddha presents himself before the vision of his mental eye. 
 
 A Bodhisattva, having received the full development attainable 
 in the ninth stage, invades the tenth or Dharmamedhya bhumi. 
 When he has performed, to his complete satisfaction, all the duties 
 of this stage, he becomes endowed with manifold attributes of wonderful 
 power. These ten stages of perfection are similar to the four stages of 
 the Yaishnavas and the Sufis. 
 
 Beginning, v^ sr«: =!i'^^^fl=^«f i y§> sr: ^^j^trftre^Kis i 
 
 End. gs^T^ i^«l *nn^WT ^^ji«^ «iPr<T«Hl!i'^'^ i 
 
 Colophon. TffT ^'!^Tft^'^'^55TS(^!rr%T Tm ir?T?iR^^^^TT^: ^uto i 
 
 No. B. 30. 
 DUEGATI-PAEIS'ODHANA. 
 
 Substance, paper, 14 x 4 inches. Folia, 22. Lines on a page, 10. 
 Extent in s'lokas, 1,196. Date, Samvat 734. Character, Newari. Appear- 
 ance, old. Prose and verse. Incorrect. 
 
 Descriptions of certain forms of meditations inculcated by the Lord 
 Vajrapani during his sojourn in the Nandana grove of Indra, the audi- 
 ence being composed of Devas. The yogas taught were Durgati-parisho- 
 dhana-raja, Adiyoga, Karma-raj as'ri, Akalamrityuharana, and so on. 
 The work extends to eleven chapters. 
 
85 
 Beginning. \^ inf. '^^Umwmi^ \ ^ a^t ^fr^^f%rsr g^-^ wir^i^ ^o^f tTritT 
 
 ^rfww ^^^W^W^I;^ TTSfT^lfTKWft^ Tl'nqpgJIWffaj^ TJig- 
 
 End. T^fltrg^^HTTiflSTT: spR^f^tf^e^^&ff ^^^rfli^'siT^JW^'g- 
 
 Colophon. ?j% ^^•^JifiitrPc^niisra^'CT^^ fT^iiTJifr^TT^cT: ^Ri^f^-^'sr?? ^^wr- 
 
 No. B. 41. 
 DVAYIJJS'A AVADANA. 
 
 Substance, paper, 15 X 4i inches. Folia, 94. Lines on a page, G. 
 Extent in s'lokas, 2,500. Date, ? Character, Newari. Appearance, 
 
 new. Verse. Incorrect. 
 
 A collection of twenty-two stories illustrating the merits of devo- 
 tion to Buddhism and to the duties enjoined by it. The author's 
 name is not given ; but from the form of salutation at the beginning of 
 the work, it is evident that the work is accepted by the Buddhists to be 
 due to a private person. The codex professes to be complete ; but 
 owing to errors in numbering the stories, or some other cause, only 
 nineteen stories have been found in it- The scene is laid at the Kukkuta 
 Vihara near Rajagriha, where As'oka expressed a wish to hear the 
 stories, and his spiritual instructor, TJpa Gupta, narrated them, alleging 
 them to have been originally related at that place by Buddha himself 
 to his disciples. 
 
 I. — Batnavyuha Amdana. The first story is intended to illustrate 
 the merit of devoting money for the repairs of Buddhist monuments. 
 
86 
 
 While the Lord was lecturing his disciples on the merits of alms- 
 giving, in came a prince named Katnavyuha, dazzling the eyes of the 
 beholders by the splendour of his jewels. After paying his respects to 
 the Lord, he departed. The Bhikshus enquired what were the high merits 
 which had raised the visitor to such a dizzy eminence ? 
 
 The Lord said in one of his previous existences the Eaja was a 
 boatman. But he repaired a broken dilapidated stupa situated at the 
 village of Kus'i in the country of Malla, and from the merit thereof had 
 been born a prince and owner of profuse wealth. 
 
 Il.-^8'dntamaU Avaddna. The second story (numbered IV in the 
 codex) illustrates the merits of charity. 
 
 To show a miracle, Buddha produced a heavenly light from his 
 woollen garment. The light delighted a banker so much that he 
 immediately gathered some flowers, and threw them over the Lord's 
 head. These formed a splendid parasol. The S'reshthi, dying in a short 
 time, was born in the heaven of Indra. There he remembered what had 
 made him a Devaputra ; he descended on earth, worshipped Buddha, 
 heard his discourses, acquired the Bodhi knowledge, and obtained nirvana. 
 The Bhikshus asked what was the cause of this banker's speedy elevation. 
 The Lord said, " Santamati, a poor banker of Kus'i, always attended the 
 lectures of the Buddhist preachers. One day he gave his own food 
 (having nothing else to spare) to a Bhikshu, The Bhikshu's benediction 
 was, that he should be a rich man and a sincere Buddhist. In a month, 
 while pouring water on a neighbouring sttipa, he found that he 
 was pouring hot water and rubies and diamonds ; he went to the gh4t 
 whence he had drawn the water, and found there a heap of jewels. He 
 took them up, but instead of enjoying them, devoted them to charity, 
 and always prayed for nirvana. This Santamati," added the Lord, 
 " was the present banker who obtained the summum bonum of Buddhist 
 faith." 
 
 III. — UtUrm Amdana. A merchant, named Uttirna died in a ship- 
 wreck. He went to heaven, and there became a Devaputra. His young, 
 wife prayed the Lord to show her in a dream where her husband then was. 
 In a dream her husband appeared before her, and informed her what had 
 happened. She kept a fast for eight days in a " love-circle" (a'srejJ?"!!^), 
 and, after death, was transformed into a Devakanya. She lived iu 
 peace with her husband. 
 
 The Bhikshus enquired what had raised the couple so high ? 
 
87 
 
 The Lord gave the following history of their previous existence : 
 "King Prades'ika-mandalina was taught in the doctrine of Ahins'a, 
 or non-injury to created beings, by Dharmaruchi, a Eishi, but, forget- 
 ting his precepts, Prades'ika killed a hind. The animal cursed him say- 
 ing that he should die in a shipwreck. TJttirna is that cursed king." 
 
 IV. — Kshatriyaraja Avaddna. One day while Buddha was preach- 
 ing, Indra came down to worship him. The Bhikshus asked why should 
 the king of the Devas honor a mortal? Buddha replied, "In one of 
 my transmigrations I was a Kshatriya king ; I honored Kshemankara 
 in every way, and erected a large stiipa to his honor, and hence my 
 greatness." 
 
 V. — Bhdtustejd Avaddna. Dhatusteja, son of Dharmakalpa, a king 
 of Dakshinapatha, came to visit the Lord, and was immediately sanc- 
 tified. The Bhikshus enquired what the youth had done to deserve 
 such honor. The Lord said : " In the 91st kalpa. Lord Yipas'yi lived 
 in the metropolis of king Bandhumati. When the lord departed from 
 this world, the king caused to be erected on his remains a stupa, a mile 
 high, and a merchant's son decorated it with jewels. That king is now 
 Dharmakalpa, and the merchant's son is the prince. 
 
 VI. — Chandraprabha Avaddna. Chandraprabha,eoming by the aerial 
 way, asked the Lord how the series of transmigrations can be put a stop 
 to. Eeceiving the proper answer from Buddha, he returned home. 
 The resplendent brightness of Ohandraprabha's person struck the be- 
 holders with wonder ; they became inquisitive about the cause of his 
 good fortune. His merit consisted in bestowing a golden circle in the 
 Great Vihara of Vlpas'yi, who flourished in the 91st kalpa in the 
 metropolis of king Bandhumati. That grantor of the golden circle was 
 subsequently born in the Kuru family and named Chandraprabha. 
 
 VIL — Divyananda Avaddna. While Buddha was residing at Eaja- 
 griha, a householder invited him, feasted him, honored him, and desired 
 Buddhahood from him. Buddha complied with his request., " I was 
 that householder." 
 
 VIII. — Furm Avaddna. The Bhikshus asked "0 Lord, in what 
 way did you get this power of working miracles ?" Lord said, " as a 
 Kshatriya king I feasted Buddha Purna for three months. That piece 
 of good work has made me great." 
 
 IX. — Dvdrikd Avaddna. While Kas'yapa preached at Benares, a 
 girl, being asked for pure water, gave to eight Bhikshus a quantity of 
 
88 
 
 delicious sherbet. She was borne to heaven, where she never feels 
 thirsty. 
 
 X. — S'ukla Avadana. 
 
 XI. — 8'reshthikanyd Amdana. 
 
 XII. — Mdtsaryayukta Avadana. A troop of Brahmans, having 
 made their obeisance to Buddha, expressed their desire to enter Pra- 
 vrajya or itinerancy. Instantly all were, by a miracle, shaved, and their 
 clothes transformed into rags, except one who remained as he was. The 
 Lord said, the cause of this exception was, that the person was full of 
 Brdhmanie pride. On his solicitations, the Lord changed his clothes 
 into rags, but these rags were all dirty. Being asked the cause of 
 this, the Lord said, " that Brahman, in one of his former existences, did 
 not make his obeisance to Buddha Padmottara, disdaining to bow to a 
 S'ramana," 
 
 XIII. — Vihara Avadana. During Buddha's lifetime, the inhabi- 
 tants of the city of Vihara were noted for their profligacy. Buddha 
 sent some of his Bhikshus to chant a gatha there. This simple expe- 
 dient cured the citizens of their shameful immorality. 
 
 XIV. — KushtM Avadana. A leper, without hands and without feet, 
 circumambulated the famous stupa of Vipas'yi several times. He was 
 restored to his former health and vigour. A voice from heaven then 
 recited the following : — 
 
 " He sat before the stdpa of Vipas'yi, covered his body with a heap 
 of white cloth, plastered his body with all sorts of perfumes, and then 
 set the whole on fire ; the merit of his great deed raised him to the rank 
 of a Pratyeka Buddha in one existence; in another he obtained nirvana." 
 
 XV. — Surendradamana Avadana. 
 
 XVI. — Suvarnabha Avadana. 
 
 XVII. — Vapusmaiah Avadana. 
 
 XVIII. — Chandana Avadana. 
 
 XIX. — Surupa Avadana. 
 
 Beginning. >^ I^T *tJi^^ ^'^nnrgrJi^?? I 
 
 srai ^Isn^tg ^tJi'JF^f^w ^^^rftf^ 
 
89 
 
 'a5!JZ% »?%r5T% 3Z^S l^T^^ I 
 
 End. ?;?qTf^a ^W^%r gs^r ^^sfV f«^^: i 
 
 Wfl%f5f siTWW ^ry.(^?r sitTfi?«lT: ii 
 
 »r^ sif?mfN<^ sisH^^ sitifeirrr: ii 
 Colophon. ^ ^J\f^'^!fyvm^^%^^^}^^^ ^v\-i i 
 
 No. 816 A. 
 GANAPATI-HRIDATA. 
 
 Substance, Nepalese yellow paper, 7i X 3. Folia, 2. Lines on a page, 5. 
 Extent in slokas, 30. Character, Newari. Date, ? Prose. Incorrect. 
 
 Mantras for an amulet in praise of Ganapati. The mantras are al- 
 leged to have been disclosed to Ananda by Buddha himself when sojourn- 
 ing at Kajagriha. Whoever wears or recites them, or hears them recited, 
 attains whatever he wishes. The mantras are of the usual mystic charac- 
 ter common in Tantric works. They include such phrases as Om namastu 
 te Ganapataye svdhdh, Om Oanapataye svdhdh 8fc, The most remarkable 
 fact in connexion with this little work is the proof it affords of the Bud- 
 dhists having adopted the adoration of Ganes'a, a purely Hindu deity. 
 
 Beginning. \^ srer *ni^^ ^T^qJF'srqffri^^T^ I v^ T^r K^^^ra I ^ ir^T 
 
 Ji<iFif»Tf ^^ifT vKf?i'sif«i ^T^f«?^ffr i^sRi^Nr n MTpf^j^Ffr wm 
 12 
 
90 
 ^■mifk ^Tjgrftr f%^rftr wf^eif^ i ri^^r, # ^ts^ % Jim^^ 
 
 End. ?;^«tT'^^ WRTSTIflflsn: W ^ ^Tftj^TST!^ ^s^T^fl^ tlW.^^^flT^- 
 
 Colophon. ^n^'inriTfeT'f ^^ifT'B^T'qt 'Bflrai I 
 
 No. A. 9. 
 GANDA-VYU'HA. 
 
 1W^. I 
 
 Substance, paper, 17 X 6t. Folia, 232. Lines on a page, 12. Extent 
 in s'lokas, 13,929. Character, Newari. Appearance, old. Prose and verse. 
 Incorrect. 
 
 The history of Sudhana in search of the perfect knowledge. The 
 work is reckoned as one of the nine principal scriptures of the Buddhists, 
 and held in high esteem. It was taken to China in the 7th century, and 
 was translated into the Chinese language by Amoghavajra during the 
 reign of the Tang dynasty. Its Chinese name is Ta-shing-mi-yen- 
 king. 
 
 Once upon a time, while residing with Samantabhadra, Manjus'ri 
 and others, lord Buddha showed them the marvellous workings of a 
 certain mystic position called Sinha-vijrimbhita. As soon as the lord 
 assumed that meditative position, the interior of the room expanded to 
 an indefinite extent, the floor became thickly studded with sapphires 
 and other precious stones, and gigantic pillars of solid emeralds sup- 
 ported the roof. A Bodhisattva, named Ras'miprabha, decorated the 
 sky with clouds of various kinds, some showing heavenly flora, some 
 raining neetarous perfumes. 
 
 Then S^riputra, approaching Manjus'ri, made him acquainted with 
 the presence of a host of holy Bhikshus. With them Manjus'ri started on a 
 journey to the southern regions, and settled himself in a grove where stood 
 the Yih£ra of Maladhvajavyuha, where he had formerly held his medita- 
 tions. On this the people of the neighbouring town of Danyakara came 
 in crowds to receive his instruction and his benediction. The lord taught 
 them, and singled out one young man to be the object of his special favour. 
 
91 
 
 This joung man was named Sndhana from the fact that immediately after 
 his birth his father had suddenly become very rich. Manjus'ri narrated 
 to him the marvellous deeds of Lord Buddha. Sudhana chanted the 
 praise of Manjus'ri in sweet and melodious verses, and declared himself a 
 candidate for Bodhi knowledge. 
 
 Manjus'ri advised him to have the benefit of instruction from Me^ 
 ghas'ri, who resided at Mount Sugriva in the country called Eamavarta. 
 Meghas'ri shifted the burden of instructing Sudhana to Sagaramegha of 
 Sagaramukha, who on his turn advised Sudhana to repair to Supratisthita 
 of S%ara on the way to Lanka. Sudhana was again disappointed. Ha 
 was directed to proceed to Vajapura, a city of Dravida, to receive instruc- 
 tions from a Dravidian named Megha. Megha professed his ignorance 
 of Bodhi knowledge. 
 
 By his advice Sudhana repaired to Saradhvaja at Milanapurana, 
 the land's end of Jambudvipa ; thence to the Bhikshuni As'd, the wife of 
 Suprabha of Samudravelati to the east of Mahaprabhu; thence to 
 Bhishmottarasanghesha of Nalapura ; thence to Jayashinayatana in the 
 country of Is'asha ; thence to Maitrayani, the daughter of Sinhaketu, at 
 the city of Sinhavijrimbhita ; thence to Sudars'ana of Trinanjana ; thence 
 to a boy named Indriyas'vara of the city of Sumukha in the country 
 called S'ramana Mandala ; thence to the TJpasika Prabhuta of Samu- 
 draprasthana : thence to the patriarch Vidvan of Mah^sambhava . 
 thence to the banker Eatnachuda of Sinhapoti; thence to Samantanetra, 
 a manufacturer of perfumery, at the city of Samantamukha in Miilaka ; 
 thence to Nala of Naladhvaja ; thence to the king Mahdprabha of Supra- 
 bha ; thence to the Upas'ika Achalasthira ; thence to Sarvagrama of 
 Toshala in Mitatoshala ; thence to Utpalabhuti in Prithurashtra ; thence 
 to the slave Paisa of Kulagara ; thence to the banker Jayottama of 
 Ndnuhara ; thence to the Bhikshuni Sinhavyasambhita of Kalingavana 
 in S'ronapasanta ; thence to Bhagavati Sumitra of Eatnabhijjiha in 
 Durga ; thence to the patriarch Yes^hila of Subhaparangama ; thence 
 to the Bodhisattva Avalokites'vara of Potalaka ; thence to Ananyagamf 
 of Pashatmandala, and finally to Mahadeva of Dvaravati. All the 
 places mentioned above belong to the region called Dakshindpatha or 
 southern India. 
 
 Leaving Dekkan in the south, Sudhana directed his steps by the 
 advice of Mahadeva towards Magadha. In that country he paid his 
 devotion to eight Eatridevatas, or goddesses of night. These had 
 
92 
 
 different names, and dwelt in different localities, two of which Kapila- 
 vastu and Bidhimanda are well known in the history of the Buddhist 
 religion. 
 
 But none could afford full satisfaction to Sudhana, and he re- 
 mained unpossessed of perfect knowledge. He then entreated Gopa, the 
 wife, and Maya the mother, of the great Buddha for instruction, and 
 here he was partially successful. They recommended him to Suren- 
 drabha at the house of Indra, and she, to a young teacher Vis'vamitra 
 of Kapilavastu. At every change of teacher, the amount of his know- 
 ledge increased, and with redoutled zeal he applied himself to the 
 acquisition and perfection of knowledge. He received several valuable 
 lectures from the patriarch Surendra and the goldsmith Muktasara of 
 Varukutcha,from a Brahman Siviratra of Dharmagrama in Dekkan, from 
 a boy S'risambhava, and a girl S'rimati of Sumukha. From Sumukha 
 he travelled to Samudrakatiha where Maitreya told him plainly that 
 none but Manjus'ri himself would be able to make his knowledge perfect. 
 Thus after passing through a hundred austerities he went back to Man- 
 jus'ri, who was living in the vicinity of Sumana. Sudhana, by the favor 
 of Manjus'ri at last obtained full and perfect knowledge from the holy 
 Samantabhadra.* 
 Beginning. >^ 5r: '^T^^^^TfVg^Ki: I Ji'S^'^fl'^i'^WT^firsrrf^ ^r fsjsr^WHi I 
 
 a^rifr5^^^«wft(^rJi^qTwi'ai'HTlwiiftd4jflif5WT'ncM<*ii<i'yr^ji-ri- 
 ^ lurrxrr^^^TrT ^f^^ftr ^ttopji^ Ti-^reTSTT firft^^raft^lft^- 
 
 * Vide passim the Introduction to my edition of the Lalita Vistara, pp. 8 f. 
 
93 
 
 J si \J 
 
 i7r^i'g*jfl'Ti«?r^' I {V^^«r ^=^^^^7^ ?i(^T^i'fiJrrr: ^flrfti?^! i 
 
 ^Ji^i^ ■^■^mi fir^'cffT ^ I ^rr^sin'jftr'ss^^r'riTf v^\^ fsi- 
 
 End. ■Si^fl^TW^ wii^sfTfl^^T: ^^^: ^fe^K^ '^ tlf^g'WT ^T?§fl^- 
 
 Colophon. ^T^^T fl^^^jgram ^^r ^a?: s'^^'r^^T'irf'H'^'TJg^f^'i^^^- 
 
 No. 816 B. 
 GRAHAMATRIKA DHARANI. 
 
 Substance, Nepalese paper, 6t X 2 J, Folia, 1 7. Lines on a page, 5, 
 Character, New^ri, Date, ? Appearance, old. Prose. Incorrect. 
 
 Mystic mantras for the adoration of the nine planets. The man- 
 tras were disclosed to a congregation of gods by Buddha himself when 
 residing in the Alakavati mansion of Indra. The mantras are of the 
 Tantric type, full of mystic particles. It is enjoined that, after wor- 
 shipping the planets in certain mystic diagrams drawn on the floor of a 
 room, the mantras should be recited seven times daily, from the 7th to 
 the 14th of the waxing moon in Kartika, and the rite should be concluded 
 on the 15th at midnight. The rite insures longevity to ninety-nine 
 years, prevents all evils resulting from adverse planets, and makes the 
 adorer capable of remembering the history of his former existences. 
 This Hindu ritual must be of a comparatively modern date. 
 
94 
 Beginning. ^ ^rw wira^ ^Tigins95ra I l^ «^t ^fT^^ffwr ^v^ wi^sr 
 
 5JTf^q#!i ^ IT?? ^ifsig^iT Ti'^r^f I iniig[TT '^ ire trf^^sr 
 Tr?w=#sf I ^^wraw^T^ "^ Sim ^rf^'B^wT ^i^r^sr i ^wfwtiir 
 
 s?iiT ?Tf«TO=^T ii'^T^'^sr 1 f^^fsRci^^w '^ srra ^rf^^if w^ig- 
 pqrsffr«f<!rfl'^T3i^T^^-m tta ^'flTsti^ i^^f^frr ^ i '^^ i§^ ^^- 
 
 ^J^ WJI^fffi^«SI«T^^^ S[^i%V!a>t'? swag TKltT f^^?} 1 '5)iwV 
 
 fww siTtiiiiq^xrfsfi I ^mf^fr^ ^T'tRi'SKf'n I ^iif^li^i^T'irf I 
 ^Ji^'T fn??i v^qsffT-^ I ^-sf gslg'^isrr ^Tqi??j§T ':'gr wf^isifn i 
 
95 
 End. ^^ ■a' g^ ^"^T ^Tf^fSiT^: vr^ ^T'^ wn^fgRr ^m ^^jm^H^n 
 
 Colophon. ^T^^rmrs^RTTT'R^K'^t ^nm i 
 
 No. B. 27, 
 GUNAK A R ANDA-Y YITH A. 
 
 Substance, paper, 17| X 5i. Folia, 120. Lines on a page, 8. Extent 
 in s'lokas, 4,740. Character, Newai-i. Appearance, old. Incorrect. 
 
 An account of tlie character, religious teachings, and miracles of Arya 
 Avalokites'vara, a Eedhisattva. Avalokites'vara refused to enter Bud- 
 dhahood until all living creatures would be in possession of the Bodhi 
 knowledge. He had a long life. He had seen three or four Buddhas 
 pass through their mundane career during his lifetime. He had been a 
 friend to Yipas'yi, to S'ikhi, to Jina, and to Sakya Muni who had 
 held him in high esteem. His principal occupation was to provide sal- 
 vation to sufferers in hell ; but he felt equally for all. In one of his 
 philanthropic tours he passed through Ceylon or Sinhala, Benares, and 
 Magadha, granting salvation, and preaching the gospel of Buddha's reli- 
 gion even to worms and insects. Even the gods of heaven were not be- 
 yond the range of his benevolence. He granted one Sukundala, a poor 
 god, immense wealth, and above all showed him the way to nirvana by 
 sending him to the Jetavana grove. Eeclaiming the wicked, relieving 
 sufferers, providing food for the famine-stricken, curing the diseased, 
 were the daily routine of his duties. He attained to such high distinc- 
 tion by his noble deeds that he was called the Sangha-ratna or the 
 "jewel of the Buddhist Church." 
 
 The work opens with a request from Jinas'ri to Jayas'ri, the great 
 preacher of Bodhimanda at Buddha Gaya, to give an account of 
 the origin of the " three jewels." This most secret and most myste- 
 rious subject was first divulged by Upa Gupta to As'oka at the Kukku- 
 tar^ma Yihara in Pataliputra. According to Upa Gupta, Lord Jina, 
 
96 
 
 the destroyer of Mara's pride, is the Buddha-ratna or " Buddha jewel." 
 Others who will hereafter rise to Buddhahood by Bodhi knowledge will 
 likewise be Buddha-ratnas. The all-powerful intelligence that impels 
 men towards Bodhi knowledge is Dharma-ratna or " the jewel of reli- 
 gion." Arya Avalokites'vara, the son of Jina, resplendent in his know- 
 ledge of Buddhism, and firm in his faith, is the Sangha-ratna or " jewel ■ 
 of the Church." Other Bodhisattvas, and Arhats who revel in the four 
 Brahmas, and have a thorough command over their ownselves, are, also 
 jewels of the Church. 
 
 Having thus explained the mystic trinity of Buddha, Dharma and 
 Sangha, Upa Gupta, at the request of As' oka, instructed him in the 
 practice of Poshadhavrata, and gave an account of the Sangha-ratna in 
 the following manner : — 
 
 Once on a time Lord Buddha performed an ecstatic meditation 
 named sarvasans'odhana or " the purifier of every thing." No sooner he 
 sat in that posture, than golden rays illuminating the whole province 
 were seen proceeding from some unknown region to that place. Su- 
 varnavarana Vishkambhi a saint, struck with wonder at this miracle, 
 asked the Lord whence did the rays proceed ? The Lord said " from 
 Arya Avalokites'vara who, by the command of Jina, is now preaching 
 the doctrine of Nirvana at Aviehi, the stygian lake of fire. These rays, 
 after having purified the wretched people of that hell, are come "here to 
 enlighten the ignorant and the sinful." At the request of "Vishkambhi, 
 the Lord gave several stories illustrating the power and the goodness 
 of Avalokites'vara. 
 
 The Lord said, once on a time when Vipas'yi was preaching on 
 earth, Avalokites'vara shot forth his holy light for the spiritual benefit 
 of the residents of hell. Vipas'yi gave an account of the importance of 
 Buddha-ratna. Before the creation of the world, the first Buddha, 
 vsrho was pure effulgence of light without a speck, held a samadhi named 
 Lokasanjanana or " creation." Forthwith S'iva, Brahma, Vishnu, Siirya, 
 Chandra &o. were generated. The first Buddha allotted distinct works 
 of creation to these. 
 
 Vishkambhi solicited the Lord to tell him by what samddhi 
 Avalokites'vara had acquired the power of saving the souls of the sinful. 
 The Lord said " by thousands of samadhis." He said, even he himself 
 was once benefitted by Avalo kites' vara's power of saving men. 
 
 The Lord said, " in one of my previous existences, I was Siilhala, 
 
97 
 
 son of Sinha, a merchant of the capital of Siiihakalpa. Sinhala led a 
 nautical expedition. His vesBels were overtaken hy a storm, and wrecked 
 of£ the island called Tamradvipa or copper island ; but fortunately no 
 life was lost. By the grace of the Lord to whom Sinhala was very much 
 devoted, the passengers safely reached the shores of Tamradvipa. 
 That island was inhabited by Eakshasis, who could assume any form 
 they wished. On seeing the ship-wrecked people, they assumed the 
 charming forms of celestial nymphs, expressed their concern at their 
 distress, accepted them as husbands, and led them home. One night 
 when all were asleep, Sinhala saw the lamp in his room laugh. Sinhala 
 asked the lamp the reason for its laughter. The lamp said, " the 
 nymphs with whom you live here are Eakshasis in disguise. You are 
 in imminent danger for your lives. If you want to save yourselves, 
 there stands a horse named Balaha on the sea-shore ready at your 
 service. Mount on his back, but do not open your eyes until you 
 land safely on the other side of the ocean." Siiihala assembled all his 
 companions, and induced them to follow the lamp's advice. They all 
 mounted the horse. The horse rose to the sky. The Eakshasis, seeing 
 their prey, which they had thought was most secure in their grasp, 
 flying away, raised loud lamentations. Their husbands were touched 
 with pity, opened their eyes contrary to their promise, and dropped 
 down into the ocean, where they were devoured by their wives. 
 Sinhala alone escaped safe. The Eakshasi who had fallen to his lot, 
 came to Sinhala's father in all her bewitching beauty, and complained 
 that she had been forsaken by Sinhala who had married her. But Siii- 
 hala was successful in making his father understand what she really 
 was. The female ogre then proceeded to the king of the country to 
 proffer a complaint against Sinhala. The king was convinced by her 
 that her story was true, and, on Sinhala's refusal to take her back, 
 accepted her aS his own queen. In a short time, however, he with all his 
 family was devoured by her. Sinhala was, by the unanimous consent of 
 the citizens, raised to the throne. He expelled the Eakshasis from 
 Tamradvipa, and named it Sinhala after himself. 
 
 "I am, Vishkambhi, that Siiihala; Avalokites'vara is the horse 
 Balaha, Mahallaka the Bodhisattva is the king, and Anupansa is that 
 Edkshasi. The merits of Avalokites'vara may be counted by myriads. 
 In one of the pores of his body there are thousands of heavenly choris- 
 ters, iu another millions of Eishis," 
 13 
 
98 
 
 Vishkamthi then heard from the Lord the benefits of repeating 
 the formula of six letters or Shadakshari Mantra, and obtained that 
 mantra at Benares. 
 
 The work was translated into Chinese, according to the Eev. 
 S. Seal's Tripithaka, (p. 35) under the name of Mau-chu-pa'o-ts'ang- 
 to-lo-ni-king, its Sanskrit equivalent being Eatna-karandaka-vyilha- 
 siitra. It is reckoned among the Mahdyana Sutras. 
 
 Beginning. >^ «rw ^^rsw^rr^ i sm: ^^^'i^rftw^Kr: i 
 
 <f fi^" »pw i^r ^^ %ra?i ^mnf II 
 
 w^T ^rraswr^'sr q'^rfi? trftrePTsf ii 
 
 ?r^ ^rt^^^T'?* -^^ vAimi^-^ II 
 
 ft^rssj;^ jwr ^fir';'?'r %^T(JI5t: ii 
 
 v^f^fr m{^ %Ts^sr %f^j?»^ fgisri^^ I 
 
 ^rfii^rarf ¥m siirf^^ ^wr^rr ii 
 
 ^^^ ?rw irerfir^r siq^it^fii^Taif^tT i 
 ^^^' wiT^t ^w«srTr«ir^^cr ii 
 
 JTW ^^f'WI'^ TTgw^riJ g^qT^?pr II 
 
 g*rrftfrr^»f ^^:^ ?r<5wt ^^itt^i^tt^ii 
 
 ^^ItrET! ^fsf: ^T^r: 'JT^^T^r fl'^ra^IT: II 
 ffHJ ajTsrq^ ttthtt: TT^fjf^T^ ^jjw: i 
 
99 
 n^ %Ts4'r iT^rewi trffif^'^T farsntjiai: i 
 
 (Tg^rrsr ^xrrf^^ g^rsnjg m ^xr ii 
 End. i;fa oRjpsigr^Tci ^r ^^sPt w%^r! i 
 
 Colophon. ^ fai^^iarqf^?a3i?f'!i^gwfttcT^^T5^rwrf*fl^xir'!!^TK"^ai^- 
 
 No. B. 36. 
 KALT^NA-PANCHAVINS ATIKA. 
 
 SubstaHce, yellow paper. Folia, 14. Lines on each page, 6. Extent in 
 slokas, 250. Character, Newari. Appearance, old. Verse. Incorrect. 
 
 A hymn in praise of Buddha in twenty-five sragdhara verses. 
 Each verse ensures a particular blessing, and so the twenty-five are 
 called ' twenty-five blessings.' By Amritananda. 
 
 Beginning. ^Wtt^: ^«Wf^f««i^f^^w^rF«% ++^' 
 
 ^sswim ^.- fiirmw g uf^^fq ^x-f(\ firsfrt ^raf t ii 
 End. « ^ftflnsramrf^: ^ srzsK'^qTitwiTwistJi: 
 
 ^^iii ^: f^rw 9 u Pg^Pi '9^'rr f^^fii Trfl% ff i 
 Colophon, x.^ ^qifsr^^r ^^ri!TTwN»iffr^r ^^.rni'^f^'cf^Trr '9«rar i 
 
100 
 
 No. 
 KAPIS'A AVADANAM. 
 
 Substance, paper, lOJ X 3. Folia, 35. Lines on each page, 6. Extait 
 in slokas, 590. Character, Newari. Appearance, old. Incorrect. Prose 
 and verse. 
 
 A story in illustration of Beneficence. Lord Buddha held a large 
 assembly of his followers. S'aripatra requested the Lord to pronounce 
 an eulogium on charity. The Lord gave them the following story, 
 said to have been first told by Vipas'yi long before the lord's advent. 
 
 Once on a time Tatavisuta was born a monkey, Jnanakara by name. 
 In consequence of his sinful character the whole forest was beset with 
 darkness at the time of his birth, and famine raged on all sides. Some 
 time after, Dipankara's presence in the forest restored it to light, and 
 there was plenty of everything. Jndndkara, wondering at this sudden 
 change, gave a jack-fruit to the worker of the miracle. Dipankara gave 
 him instruction in the philosophy of Buddhism, and promised him 
 transformation into a man. He learned the character of man from a 
 friend, and, dying, was born a merchant's son at Kamarthi. He was 
 named Dharmas'ri. When Dharmas'ri was very young, Dipankara, 
 who was passing by, asked him to give the applicant anything that he 
 could afford with good will. Dharmas'ri gave a handful of dust, which 
 was instantly changed into gold. He gave another handful of dust, 
 which was changed into dainties for the Sangha. Dipankara granted 
 him a boon, saying, " for this good conduct, you are to become Sarva- 
 nanda, the king of Dipavati. Sarvananda always used to please 
 Dipankara with food, and raiment." 
 
 Then the Lord gave the assembled multitude a lecture on morals, 
 diversifying it with a description of the Satya Tuga and the duties which 
 appertained to that Yuga. 
 
 Beginning. ^ ^tts^^T^ sre: ( 
 
 'Bsllfq ffHlf^ ^^f»il fl^ ^^T^wirg ^vjTSigws II 
 
101 
 
 »ra^ 'TO »T^rftf5T WTWTH ^T^TT^ JIIW^ ^^T ff^^ I 
 
 «rw ^reTff ^Tw^ ^^f%s ^WT f% W^^wi'g '^sr: II 
 
 End 51% ^% ir«iT ^-^ ^'tsK^ JZ'^rsiw i 
 
 ■^f^ftf^ fl-^rsim! Slim «%'B'frg<: I 
 Tiff 1^ SJlfKI^T f^^: ^^W. ^"5 II 
 
 Colophon. ?;fir ^t ^MiHN<i ? '^w^fsi^^r «rra T^^rs'aira: i Tf^ ^f<f jir- 
 ^r^f ^iira i 
 
 No. 815. 
 KAEANDAVTU'HA. 
 
 Substance, Nepalese yellow paper, 13 X 3. Folia, 82. Lines on a 
 page, 5. Extent in s'lokas, 1600. Character, Newari. Date, ? Prose. 
 Incorrect. 
 
 A highly amplied version of the work noticed under the name of 
 Gunakarandavyuha. The work is in prose, but it has obviously been 
 amplified from the poetical version abovenamed. The names and in- 
 cidents have been in some cases modified or changed, and many new 
 incidents and stories have been worked in. But the purport remains the 
 same — the glorification of the great Bodhisattva Arya Avalokites'vara. 
 The difi'erenceB are not of such a character as to need detailed speoifica- 
 
102 
 
 tion. The •work belongs to the class Mahaydna Siitra, and, as usual irii 
 that class of writings, does not bear the name of its author. Its name- 
 does not occur in the Rev. S. Beal's Tripithaka. 
 
 Beginning, v^ sr^T wi^^ ^Tigni%fqf?^?;i«l I ^ vm'^ t^f^fr gjj^ «ji 
 End. ^^ ^^r^wn^'^T *ffl^?r: "ji^T Tvxm n^^m\ sisRifr: i ^^ «t- 
 
 fl^T?ira^T: ^^^5 ^^^^5 SI^flT: I ^ ^^RF^'gil'^^T^^^r^T 
 
 f%g^«'tT<JW ^ ty I « •! ty t: ^rh'tit: i ?;«^«^T'?^Jmr«r ^ta^hiw ^ 
 Colophon. ^ ^iaf^T<^^ 'fro fl^T^TJisestw^r^ g»ji^ i 
 
 No. 816 0. 
 EAYIKUMAKA KATHA'. 
 
 Substance, yellow paper, 10 >C 4. Folia, 18. Lines on a page, S-. 
 Character, Newari. Appearance, old. Prose and verse. Incorrect. 
 
 A story of one of Buddha's former existences. It was related by 
 Upa Gupta to As'oka as a narrative which had been originally told by 
 Buddha himself to his followers at Gridhrakuta to account for an in- 
 curable sore on his toe. The occasion for the recital was offered by a 
 S'akya youth having at early dawn pelted a large stone at Buddha to kill 
 him, and the stone falling on his toe caused a deep wound. The follow- 
 ers enquired why such an accident had happened, and Buddha in reply 
 gave the story. Formerly there lived in the city of Kampilya a king 
 named Satyarata. His chief queen Lakshmana was for a time childless, 
 but on the king's taking a second wife named Sudharma, the former bore 
 a son, who was named Lolamantra. On the death of the king, Lolaman- 
 tra succeeded to the kingdom, but soon after Sadharma bore a posthu- 
 mous child who, at the time of birth, had a jewelled coronet on his head. 
 The boy was named Kavikumara. When the news of his birth was 
 brought to the king, astrologers informed him that the boy would for 
 
103 
 
 certain set him aside. The king thereupon deputed a person to kill the 
 child, but the news of this had already been communicated to Sudharma 
 by Oovishdna, a favourite of the king, and so she deposited her child 
 ■with a fisherman (Kaivarta), and, taking his new-born daughter, sent 
 her to the king as the child she had borne. A few years after, the 
 king's astrologer, seeing the boy playing at king in a field, knew that 
 it was the son of Sudharma, and informed the king of the imposition 
 that had been practised on him. The king was greatly incensed, and de- 
 puted a large army to kill the boy ; but the boy had timely information, 
 and, taking the jewelled coronet from his mother, ran away, and, hiding 
 first in the house of a potter, then in that of a hatter, then in a forest, 
 at last fell into a river. The king's messenger, thinking that would put 
 an end to the life of the boy, came back, and reported the circumstance 
 to the king. The boy, however, was saved from death by a Taksha. 
 From the Taksha he repaired to a forest where he was attacked by a 
 hunter, but a Vidyadhara interposed, and cut off the head of the assail- 
 ant, and taught the youth the science of magic. By the power of this 
 magic the youth assumed the form of a beautiful damsel, and returned 
 to the dominion of his brother. The king Lolamantra was enchanted 
 by the beauty and the musical accomplishments of the damsel, and 
 invited her to his bed-chamber, but, when he attempted to embrace her, 
 Kavikumara assumed his masculine form, and killed him. Buddha 
 said, " I am that Kavikumara, and because I had killed my brother, I 
 was doomed to hell for many thousand years, and now a small remnant 
 of my sin has given me this sore." 
 
 The work professes to form a part of a large work named Vratdva- 
 ddna-m&ld. 
 
 Beginning. ^^ sj^t ^ww?rra i 
 
 If^^^^^^'^T ^^^■^'^ra: gflW^^Wrr^^ g5|#r% ff tlT^: II \ II 
 ^ ^T: ^if^ %TT ^K*«)"(m^ 'i^^ ^ '? ^ms 
 
 € flrg^niwr ^fsi^K^'^'f ^rg-«T«iTffr ^^ ii ^ ii 
 
104 
 
 ti^^^: srsjiitiT^Fsrffl'smrrflWff 5t^Tf«5rRfj'^ ^^"srra vm ii ^ n 
 
 End. 'gJi'^Tf^ff fl%f^ ^j^s^mre?rg<:; ^^ ^wqm ^^f^^: siaingrx:*? i 
 
 J "^ " J 
 
 Colophon. \Tfi ^nj^Kf^hvm^T ^f^fwr^^um ^wtTiT i 
 
105 
 
 No. B. 23. 
 KRIYASANGRAHA-PANJIKA. 
 
 Substance, palm-leaf, 12^ X 2. Folia, 166. Lines on a page, 7. Ex- 
 tent in s'lokas, 4,285. Character, Newari. Appearance, old. Prose and 
 verse. Incorrect. 
 
 No. B 10. Substance, Nepalese yellow paper, 12 >< 3. Folia, 220. Lines 
 on a page, 7. Extent in s'lokas, 4,285, Character, Newari. Appearance, 
 fresh. Date, Samvat 1859. Incorrect. 
 
 A collection of rituals. By Kuladatta. In its general character 
 the work bears a close relation to the Hindu Tantric digests. The co- 
 dex begins with the definitions of a spiritual guide and his disciple. Then 
 comes the ceremony for erecting and consecrating a Vihara. One de- 
 sirous of erecting a Vihara should proceed to his spiritual guide on an 
 auspicious day and under an auspicious asterism, and, after paying some- 
 thing in the shape of Dakshin^, thrice ask his permission to erect a 
 Vih&ra. The request should be made in the following terms : " I am, 
 Sir, an Upasaka. I am desirous of building a Vihara ; I solicit your 
 permission." From the time of serving this notice, the spiritual guide 
 should employ himself in such ceremonies as are required previous to 
 the erection, particularly relating to those for producing materials and 
 for removing obstructions, and he should count his beads one hundred 
 thousand times, repeating the mystic formula of Chakres'a, or of the 
 divinity he usually worships. When the number of repetitions is 
 complete, he should proceed to the examination of a site for the 
 building. A piece of land covered by inauspicious trees is unsuitable 
 for a Vihara. Land with pippala trees on the east, pentaptera Arjuna on 
 the south-east, Butea frondosa on the south, fig trees on the south-west, 
 silk-cotton trees on the west, Vakula (Mimosops elengi) on the north- 
 west, glomorous fig trees on the north, and thorny trees on the north- 
 east, is pronounced inauspicious. A triangular piece of ground, or one 
 with uneven surface and full of pits is to be avoided. Land situated 
 on the south-east, the south, the south-west, the west, and the north- 
 west sides of a town or corner is unsuitable. Soil mixed with broken pots, 
 grease, oil or milk, and sacrificial grounds, and cremation ghauts, 
 are impure. But hills, and places where there are Ohaityas, As'ramas, 
 penance groves and temples are pure. Viharas should be erected 
 14 
 
106 
 
 on these. A square plot of ground stretching towards the east, or the 
 north, is the most auspicious. The site for a Vihara should have 
 tanks full of white, red or blue lotuses on the north; mango, jdma 
 and kadamba groves interspersed with large flowering trees on the 
 east ; punnaga, p^rijata, and other trees with sweet-scented flowers, 
 and with the underground covered with jasmines &c. on the south ; 
 and shady trees like pippala, jack &o. and juicy plants, on the west. 
 The sound of Bina, flute,, tom-tom &c. are auspicious. For Brah- 
 manas earth of a white colour, and having the smell of curdled milk, 
 ghi &c. and a sweet taste is auspicious ; for Eshatriyas, that of a red 
 colour, having the scent of lotus, champaka &c., and astringent taste ; 
 for Vais'yas, that of yellow colour, and having the flavour of wine 
 and of the exudation from the temples of elephants, and sour taste ; 
 for S'lidras, that of a black colour, no smell and bitter and pungent 
 taste is preferable. 
 
 There are several different modes for finding out what land is suit- 
 able for what caste, and also what land is suitable for a Vihara. Dig a 
 pit one or two cubits square, place white flowers on the east, red on the 
 west, yellow on the north, and blue on the south sides of the pit. The 
 colour of the flower that withers the latest will indicate the caste for 
 which the land is fitted for a Vihara. Again, pour a quantity of wates 
 into the selfsame pit, light a lamp on an earthen pot. If it produces 
 a white flame on the east, it is fit for Brahmanas, if a red flame on the 
 west, it is for the warrior caste, and so forth. There are other modes 
 for finding the same thing out. Some say the city in which a Vihara 
 is to be erected should be situated on the northern, some say on the 
 southern bank of a river. 
 
 When the Vihara is to be consecrated by sacrifice, the Aoharya, 
 thoroughly versed in the three samddhis, should sit in the evening 
 on a square diagram well cleansed with cow-dung ; he should first worship 
 the three jewels and praise the ten Dikpalas by chanting gAthas, and 
 then, with the left knee touching the ground, and the hands folded, ask 
 them for land by uttering certain gSthas. 
 
 Then turning towards the south and plaeiiig before him an earthen 
 pot shaped like a crescent, he should scatter over it charcoal dust from 
 a cremation ground, and also blue fliowers. The next ceremony is that 
 of lighting the Kopagni^-a fire taken from the hearth of the Chandala 
 who guards the cremation ground. In this fire, burning with full 
 
107 
 
 blaze, the A'oharya should pour forth libations with the sound of hum 
 bursting from his throat and with the chant of the awful formula " Nila- 
 varnam Nilambharana bhushitam" &c. Then he should employ himself 
 in removing * salyas' or suoh evil working bones as may be underground. 
 Then follow the ceremonies of Vastu worship, worship of Viharadevata, 
 measurement of the ground with a string, observation of omens, exami- 
 nation of the Vastu serpent, laying of the foundation stone, division of 
 the Vihara into rooms, felling of trees for the Vihara, different measures 
 of these trees according to the difference of caste, &c. 
 
 The work then lays down rules for building a dwelling-house. 
 The table of measurement is as follows : — 
 
 7 atoms make 1 anda (egg). 
 
 7 an das „ 1 sukshmaraja or 
 
 minute powder. 
 
 7 sukshmarajas „ 1 s'as'araja. 
 
 7 s'as'arajas „ 1 ekadharaja. 
 
 7 ekadharajas „ 1 saraja. 
 
 7 sarajas „ 1 yuka. 
 
 7 yukas , 1 yava or barley. 
 
 6 yavas „ 1 kaniyas'anguli. 
 
 7 yavas „ 1 madhyamcinguli. 
 
 8 yavas „ , , 1 jyeshthanguli. 
 
 11 angulis „ 1 vitasti. 
 
 1 vitasti „ 1 cubit. 
 
 » 
 
 The room of a Vihara in which the Lord's image is to be placed 
 should be painted with the representations of Tathdgatas, Bodhisattvas, 
 the goddess of knowledge and Vidyadharas. A pair of eyes and a 
 pair of water-pots are to be painted on every door, on the outer face of 
 the door the ten figures of a water-pot, an ear &o. ; at the top of the win- 
 dows Tathagatas, chosen Bodhisattvas, and various decorations. In the 
 interior of the room, just against the image, should the Bodhi tree be 
 painted, with Varuna and Lokadhipas on the right and left of the 
 image. Varuna should be painted white, with two hands holding a 
 terrible noose. On the right side of the door, should be painted the 
 two fierce images of Mahabala, and Mahakala, — Mahabala black with 
 two hands, one face, and three eyes at once red and circular, his hairs 
 brown and raised upwards, his face fierce with protuberant teeth, with 
 
108 
 
 tiger skin for clothes and eight serpents for ornaments, touching the right 
 shoulders with the four fingers of the left, and the left shoulder with 
 those of the right hand. 
 
 The figure of Mahakala is nearly the same but made fiercer by a 
 garland of skulls. 
 
 On the left side of the door should be painted the king and the 
 queen of Hareta birds facing each other, the queen seated on an eme- 
 rald throne, white, exceedingly beautiful, with jewelled staff in hand, and 
 ever engaged in one of her five hundred frolics. The king should be 
 represented as sitting on a throne of rubies. The painted figures are 
 to be consecrated by ceremonies peculiar to each. 
 
 The work then enters upon the subject of ordination, A disciple 
 desirous of renouncing the world should take a solemn vow, with folded 
 hands, before his spiritual guide, in the following words : 
 
 " I such and such a person, take shelter with Dharma, take shelter 
 with Buddha, take shelter with the Sangha for ever." The spiritual 
 guide should then communicate to him the five S'ikshapadas or Primary 
 Lessons. The disciple should promise to take nothing not given to 
 him, to renounce double-dealing, falsehood, and the use of wine, during 
 the course of his whole life, and solicit his spiritual guide to grant him 
 the light of the Five Lessons in the following words : — " Grant me, O 
 Lord, the protection of the three, grant all that an TJpasaka wants, such 
 as the Five Lessons &c. ; my name is such and such, I solicit the favour 
 of my Acharya in investing me as a Bhikshu." After this, his head 
 should be shaved, leaving only the coronal hair. Then the Guru should 
 try the firmness of his disciple's determination by questions, and, hav- 
 ing satisfied himself of his sincerity, should anoint him with waters 
 brought from the four oceans, and make him put on a piece of ochre- 
 colored cloth. The Neophite should announce his entrance into the 
 order by repeating the following word three times : " I, of such and such a 
 name, throw away the signs of a householder's state for ever, and receive 
 those of a hermit." Then he should place himself entirely under the 
 protection of the ' three jewels' by reciting the formula — " I take re- 
 fuge with Dharma, I take refuge with Buddha, I take refuge with 
 Sangha." After having received the ten commandments from the 
 Guru, he should have recourse to the following formula — "As my 
 Lord never neglects the duties of life, so I too promise never to deviate 
 from the path of duty in my life." Then he should request his guru 
 
109 
 
 to favour him with an alms-bowl and a piece of ochre- colored cloth. 
 He should call the whole congregation around hinij place his right knee 
 on the ground, and with folded hands, say, " I am named such and such, 
 bring that piece of cloth to me, let it remain here that the congregation 
 may have confidence in me, and delight to see me. Bring that 
 piece of cloth, UpSdhydya, I request you, let it remain here for the 
 satisfaction of the congregation. Bring that piece of cloth, Lord, 
 that I may inspire confidence." On the Achdrya's handing him over 
 the consecrated cloth, he should wear it, and thenceforth be one of the 
 Bhikshus. 
 
 The text is full of technical terms, and not always intelligible. 
 
 Beginning. \^ "^w ^^^g'^T^ I 
 
 End. f^<l^rnTi(?) firfii^ vm ^¥?rr '^^»Kr ft^j^T I 
 
 ^^g'^TS^ %f%TS'«i ^ 'ftq^(.P) WIT ^v II 
 
 Colophon. ?;fir »]'^PTfefiftr:^siTqwsftf^^'Tif^^f'^«rfifi«rre^^Trflifi5Rrew- 
 
no 
 
 No. B. 32. 
 KUS'A JATAKA. 
 
 I 
 
 Substance, paper, 161 X 4f. Folia, 73. Lines on a page, 8. Extent 
 in s'lokas, 2,153. Character, Newari. Date, ? Appearance, old. Verse. 
 Incorrect. 
 
 Au account of a fast called Poshadhavrata, illustrated by a tale 
 regarding the origin of the Ikslidku race, and the miraculous trans- 
 formation of one of the descendants of Ikshaku. This descendant, 
 named Kus'a, was no other than Buddha himself in a former life. The 
 work professes to be a part of a large collection of tales, which bears 
 the title of ' Mahavasvavadana-Eatha.' The story in question is said to 
 have been first related to Eaja As'oka by XJpa Gupta who had heard 
 it from Buddha himself. The occasion for it was given by the story of 
 Bodhisattva's destroying the wicked Mara by the sound of a hiccough. 
 The Bhikshus all expressed their wonder at the tale of so great a 
 miracle, and Sakya Muni related to them a story of which the following 
 is an abstract : 
 
 Subandhu of Benares was the lord of sixty thousand cities. In the 
 bed-chamber of the royal palace, there sprang up, all of a sudden, a 
 large number of sugarcane trees. From one of these, a boy was pro- 
 duced, who was named Ikshvaku after his birth-place. On the demise 
 of Subandhu, Iks'hvaku ascended the throne. He had five hundred 
 wives of whom Avuda was the chief. Avuda obtained from Indra a, 
 pill which promoted pregnancy. This she dissolved in water, and took 
 a small quantity of the mixture, distributing the rest of it to her rivals. 
 Every one of them gave birth to a son of whom Avuda's child was the 
 most ugly ; but it had on its person all the signs of a royal personage. 
 All the children had the cognomen of Kus'a, such as, Indrakus'a, 
 Devakus'a &c., after the kus'a grass at the extremity of which their 
 mothers had partaken of the medicinal water. Kus'a, the son of Avuda, 
 was, as the eldest and born of the chief queen, raised to the throne, and 
 he married Sudars'and, the daughter 6i the king of Kanyakubja in 
 Siirasena. Sudars'and finding her husband very ugly, left his house, 
 and went over to her father's. Kus'a too proceeded to Kanyakubja, 
 
Ill 
 
 and there displayed Ms skill in various arts to win the heart of hia 
 consort. By the advice of his father-in-law, he placed a valuable jewel 
 (Jyotirasa) on his head. Instantly his ugliness was changed into the 
 most charming beauty, and his wife had no more objection in accepting 
 him. 
 
 Beginning. ^§> sn?: 'B^J'^^Tfew^Kr: I 
 
 ^i;-s «ffff Tar sir^?i^^«ic^<i« u 
 
 •J 
 
 WMmftlSIT^T ^^TJW gf^W II 
 
 ^T 'cft^r ^TfK:?j ^iTm^Mct «rw fl-qr ii 
 ^g^jfiir^sira J ^W ^ *raT^?:TH ii 
 
 ^^^3 si^T t ^:5I^'?^ v^n: II 
 KiT^mr^T fl'^TfrrsiT' ^ar H^sjcais^T i 
 m «i ^'^ -tk;^ ^m fsfJ^siTsrt stjiistt ii 
 
 la^wrt Jzf W^< ^ ^TfrN^ it 
 ^TTTH^w: sir? x\^pi g'HiJT^ ii 
 
 f^m^spt ^^^x ^w^^f^^T^f^^ II 
 
112 
 
 •ff^^n^Y SR'^fn fsT'Cttf^^ HWajr i 
 
 End. ^TrT 11^ Y^fw^%sgrra%^flgrTi[5!j: ^ ■fff ^t^ wq b«^t ^P^fw- 
 
 Colophon. \Tt( ?ftflira^jr^R*^i«rt frs^siTfr^ ^m^ i 
 
 No. B. 14. 
 LOKES'YARA S'ATAKA. 
 
 Substance, yellow paper. Folia, 30. Lines on a page, 5. Extent in 
 s'lokas, 250. Character, Newari. Appearance, old. Verse. Incorrect. 
 
 A hymn in praise of Lokes'vara in a hundred stanzas. By Vajra- 
 datta. 
 Beginning. \^ t^v ^i^rai'JT^ i 
 
 ^r^ ^TW^ltrT^TWsi •I'iiWiU'S'^r'fi^j: ^ «tT''TO ii 
 End. ^f^^ftf sj'Jirir 5}^r*r *f^^<:^s^^T^w^ i 
 
 Colophon. ^ T(%rm^^^'^m^'n^M^'n^ ^ir^^^s^cr^ wifltTf i 
 
113 
 
 No. 785. 
 LALITA VISTAEA. 
 
 Substance, yellow paper. Folia, 246. Lines on a page, 7 to 9. 
 Character, Newari. Appearance, old. Prose and verse. Correct. 
 
 The early life of Buddha. See Introduction to my edition of the 
 Lalita Vistara, ' Asiatic Researches', XX, and Fouoaux's ' Egya-cher- 
 rol-pa.' 
 
 No. B. 12. 
 LANKAVATARA. 
 
 Substance, paper, 14^ X 4. Eolia, 198. Lines on a page, 7. Extent in 
 slokas, 3,000. Character, Newari. Date, ? Prose and verse. Appear- 
 
 ance old. Very incorrect. 
 
 An account of a visit paid by S'dkya to the king of Lanka 
 (Ceylon), and of bis preachings in that island. It is reckoned 
 as one of the nine principal texts of Nepalese Buddhism, and held in 
 high esteem. In common with the other eight works, it is called a 
 "Mahavaipulya Mahaydna Sutra." Three different translations of it 
 exist in the Chinese, one under the name of Tarshing-jih-Hng-hia-king, 
 another under Lang-kia-o-po- ta-lo-pao-king, and the third under Jih-leng- 
 kia-king, the last by Bodhiruchi of the Wei Dynasty (circa 168 — 190.) 
 
 Abstract. Buddha had been on a visit to the capital of the serpents 
 (Nagaloka) in the ocean, but returned thence ia a week, and settled on 
 the mount Malaya in Lanka. Edvana came to pay his respects to the 
 great personage, and prayed him to give the definitions of virtue 
 and vice. When Eavana was satisfied, a Bodhisattva, Mahamati by 
 name, asked Buddha several questions, and received satisfactory an- 
 swers. The questions were 1st, From what principle of human 
 nature ratiocination has its origin ? 2ad, How an argument can be 
 made pure, i. e., how to detect fallacies ? What is the nature of falla- 
 cies ? From what principle in human nature do fallacies proceed ? Where 
 do the emancipated go ? How could one in bondage be emancipated P 
 5 
 
114 
 
 What object do holy men meditate upon ? What effect is produced 
 by belief ? What is a cause ? What an effect ? What are the hundred 
 and eight padas or select sentences ? What are the different ways in 
 which Yijndnas or ideas are generated ? In how many ways are they 
 retained, and how are they lost ? What are the grounds of a belief in 
 the fact of universal causation ? What is ambiguity in speech ? How 
 and from what source is it produced ? What is Nirvana ? How do 
 Arhats and Tathagatas hold the meditation of Bodhisattvas ? What 
 are the different definitions of obtaining attention and of moving 
 it ? What are fixed as the five in succession ? What are the defini- 
 tions of entity and non-entity ? What are the definitions of teach- 
 ing, doctrine, and regulation or rule ? What are the eight different 
 sorts of transitoriness ? What are Bodhisattvas, S'r^vakas, Pratyeka 
 Buddhas, Nirodbakramas and Amesandhis ? Whether Tatbagata is 
 eternal ? When all these questions were answered, the Lord delivered 
 a lecture on the Saugata philosophy, and explained the nature of 
 a mystic formula which wards Eakshasas off. 
 
 Beginning. -^ srw: ^Tsq^sl'^i?? i ^wht ^^^^m'^ iwr« s-^iC?) viwjk- 
 
 End. sw^TWif%3^ ^^T^ ^il^g^ i 
 
 ^^T f% ■??% Jii'-iT ^#r "sifii^TqT «riV II 
 
 "^^^^ ^fl^fir ^ft^ref ^T^r^^ffT I 
 Colophon, ^jTJ^^W^fT^frm Tm ?i'?rsriT^ g>ii«i^ ^wiS I 
 
115 
 
 No A. 11. 
 MAHAVASTTJ-AVADA'NA. 
 
 Substance, paper 18f X SJ. Folia, 334. Lines on a page, 11. Extent 
 in s'lokas, 18,370. Character, Newari. Date, Newari Samvat 822. Appear- 
 ance, old. Prose and verse. Incorrect. 
 
 A cyclopsedia of Buddhist legends and doctrines. It gives an ela- 
 borate history of Buddha's life and preachings, explaining every incident 
 of his life by references to his past existences. It also gives a simple 
 and popular exposition of many abstruse doctrines of the Buddhist 
 faith. 
 
 When Lord Buddha was at the Jetavana grove, Maudgalayana visi- 
 ted eight principal places of torture in hell. They were — (1) Saujiva, (2) 
 Ealasiitra, (3) Saughata, (4) 1st Eaurava, (5) 2nd Eaurava, (6) Maha- 
 vichi, (7) Tapana, (8) Pratapana. On his return from the infernal re- 
 gions, he delivered four different speeches before four different assemblies, 
 painting in glowing colours, the tortures, the convulsions, the insuffer- 
 able pain of the nether world. After the conclusion of each lecture, he 
 enjoined, in forcible language, the necessity of Brahmacharya and of 
 abstinence. 
 
 When the Lord lived at Gridhrakuta in Edjagriha, Maudgala- 
 yana chanced to meet a Suddhavdsa Devaputra. From him he 
 learned of the great merits of one Uttiya, a banker, the disciple of 
 Sarvavibhu. Maudgalayana immediately changed his destination, and 
 directed his steps towards Yasumati, where Uttiya lived. On his way 
 he happened to meet Abhaya and Nanda, two Bhikshus. He cultivated 
 Abhaya's friendship, but tried to annoy Nanda by calling him a Brah- 
 mach^ri, but in vain. They all proceeded to Sarvavibhu before whom 
 Maudgalayana made a confession of his wicked design of annoying 
 Nanda. He feasted the Lord with rich viands obtained from Uttiya 
 and some perftxmers. The Lord said to Abhaya^ who had betaken him- 
 self to meditation, " Tou are to become a Buddha in future, in the 
 hundred thousandth Kalpa — your name will be S'akya Muni, and these 
 perfumers with Maudgalayana will be your first S'ravakas." Lord 
 Sarvavibhu then taught them the four Oharyas or practices. The first 
 refers to the conduct of those who love their parents, live in .their families, 
 
116 
 
 revere BrShmaiias, beg in their own quarters, never neglect the ten 
 duties, instruct others, relieve the poor, perform good works, worship the 
 lord, and train the mind for the reception of the highest Samhodhi know- 
 ledge : this Chary^ is called Prakriti. 2nd, The conduct of those who 
 hope for Buddhahood in one of the innumerable Kalpas to come, who 
 want to be perfect in knowledge and in good conduct, to be the lord and 
 governor of gods and men : it is called Pranidhana Charya. 3rd, Those 
 who hopefor Bodhi knowledge by gradation, are said to be in Anuloma 
 Charya. 4th, The endeavours of men to put a period to future trans- 
 migration are included in the last or Vivarttana Charyd. 
 
 At the request of Maudgalayana, Kas'yapa gave him a description 
 of the ten Bhlimis or stages, they are : (1) Duraroha, (2) Barddhamana, 
 (3) Pushpamandita, (4) Ruchira, (5) Ohittavichitra, (6) Eupavati, (7) 
 Durjaya, (8) Janmanudes a, (9) Jauvara, (10) Abhisheka. A Bbumi 
 means the ground-work of Bodhisattva knowledge. The names, 
 however, here given do not correspond with what occur in the Das'a- 
 bhiimis'vara, ante, p. 86. The characteristics of the first Bhumi are 
 alms-giving, mercy, indefatigableness, want of arrogance, knowledge 
 of the S'as'tras, progress, the power of pleasing men, and patience. 
 
 The characteristics of the 2nd stage are twenty Adhyds'ayas or 
 intentions. They are, (1) intention for doing good, called Kalyand- 
 dhyds'aya ; (2) Snigdhadhyas'aya, or that state of mind in which the man 
 is never moved by anger ; (3) Madhuridhyas'aya, or that state of the 
 mind in which people are disposed to please women by service ; (4) Tiksh- 
 nadhyas'aya, or the knowledge of this world and the world to come ; (5) 
 Vipuladhy^s'aya, or the desire resulting in the active exertion for doing 
 good to all creatures ; (6) Vichitradhyds'aya, or charity without pride ; 
 (7) Aparyydd^nadhyas'aya, open-handedness ; (8) Anupahatadhyas'aya, 
 or the power of resisting the temptations of the wicked ; (9) Asadhd- 
 ranadhyas'aya, or uncommon diligence for the happiness of the whole 
 animal creation ; (10) TJnnatadhyas'aya, or contempt for the doctrines of 
 Tirthikas ; (11) Ahripanadhyas'aya, or pursuit of virtue for other than 
 enjoyment ; (12) Anivartyadhy^s'aya, or firmness in the belief in Buddha 
 in spite of strong temptations; (13) Akritrimadhyas'aya, or aversion to 
 the state of merchants, Pratyeka Buddbas,and others; (14) S'uddhas'aya, 
 or desire for supreme good and contempt for all gains ; (15) Dridh4dhyd- 
 saya, or determination in spite of opposition ; (16) Svabhdvadhyas'ya, or 
 contempt for gifts not given with a good will ; (17)- Triptddhyas'aya^ 
 
117 
 
 contentment or aversion to earthly enjoyment ; (18) PungaMdliySs'aya, 
 ambition for omniscience ; (19) Anantadhyas'aya, or charity without the 
 expectation of celestial enjoyments in return. The 20th is not given. 
 
 The principal characteristic of the third stage is the passion for 
 alms-giving. The following is a list of the duties to be performed in 
 gradually passing from the fourth to the eighth stage. Reverence to 
 parents ; firm belief in the identity of the Stupa with the Sangha or Bud- 
 dhist congregation ; aversion to all hostile criticism against Tathagata's 
 character ; aversion to sin ; accumulation of meritorious deeds ; exertion 
 for virtue ; aversion to slaughter ; dislike of grievous hurts in a burst of 
 passion ; close adherence to the ten ways to virtue ; unwillingness to 
 mix in counsels for murder ; performance of good work without vulgar 
 curiosity ; cheerfulness in times of danger ; absence of a sense of exalta- 
 tion in times of prosperity ; purity of heart; holiness of desires, and pious 
 works. In the eighth stage the mind becomes all-mercy. The Bodhi- 
 sattvas, who passing the ninth enter the tenth stage, become the means 
 of doing an immense amount of good to others. On receiving the full 
 development of the tenth stage the Bodhisattva, who pants for human 
 abode and longs to receive an earthly form, is a.^ambuddha. He enters 
 the womb, remains in the womb, obtains his caste, renounces the 
 world : heroism and knowledge become his characteristic virtues. 
 
 The last is explained by references to the history of S'akya 
 Muni. He entered Mayd's womb, that is, his Grarbhakranti. His 
 son remained for years in Yas'odhara's womb. He renounced the 
 world and so forth. The Sannibaddha, who dwells at the root of the 
 Bodhi tree and obtains omniscience, gets five eyes, viz., the animal eye, 
 the celestial eye, the eye of knowledge, that of religion, and that of Bud- 
 dha. The animal eye sees by the help of light. It sees real objects and 
 minute objects. The celestial eye is superior to the eyes of Devas and 
 "Yakshas — larger, brighter and more powerful. The eye of Dharma pro- 
 duces ten different powers ; 1st the power of appreciating ; 2nd, that of 
 appreciating the merits of men of different kinds ; 3rd, that of knowing 
 the different essences which lead to mukti ; 4th, that of knowing the 
 characters of other people ; 5th, that of knowing the consequences of good 
 or bad actions ; 6th, that of evading mundane pains ; 7th, the know- 
 ledge of the importance of meditation ; 8th, the power of recalling to 
 mind the events of former existences ; 9th, the purity of the celestial eye ; 
 10th, the destruction of aU mundane paina 
 
118 
 
 The Buddha's eye sees eighteen things : It gives unrestricted view 
 of the present; (2) the remembrance of the past; (3) prescience of 
 the future; (4) perfect knowledge following delusions i. e., false know- 
 ledge, false work &c. ; (5) of all previous perfect knowledge following the 
 delusions of mind, karma &c. ; (6) of all perfect knowledge consequent 
 on delusions produced by words ; (7) the belief that ideas or opinions 
 cannot be destroyed ; (8) strength ; (9) memory ; (10) deep medita- 
 tion ; (11) perfect knowledge ; (12) the knowledge that emancipation 
 can be injured; (13) there is no falling off; (14) no creation; (15) 
 permanence of devotion to memory ; (16) permanence of the faculties 
 of the mind ; (17) fearlessness ; (18) unity of determination. 
 
 Lord Buddha delivered a long discourse on the greatness of the Jinas, 
 and on their duties and excellences. They give instruction to the 
 congregation ; and, though possessing superhuman powers and abilities, 
 still conform to the ways of man. They wash their faces, though these 
 smell sweetly. They take baths, though ever so pure. They take meal, 
 though they never feel hungry. The voice of a Sugata sounds like 
 music, and is as delightful as the distant rolling of clouds. 
 
 Bipafikara. — Kas'yapa gave the following account of Dipankara to 
 MaudgaMyana. In one of the innumerable past kalpas there was a king 
 named Archchishta in the royal city of Dipavati. Dipavati was a large . 
 city, extending over an area of 84 square Yojanas. Bodhisattva Dipan- 
 kara, while descending from the Tushita heaven, thought Archchishta to 
 be a suitable father for him, and accordingly entered the womb of his 
 queen, the virtuous Sus'ila. This was done on the occasion when the full- 
 moon was in conjunction with the auspicious asterism Pushya. The 
 mother was in a state of sound health, neither affected by bilious nor by 
 phlegmatic humour. She saw the Bodhisattva in her womb, and the 
 Bodhisattva saw her from it- When in the throes of childbirth, she re- 
 quested the king to send her to a tank where lotus grows. When she 
 arrived at the side of the tank, lo ! an island sprang up in the midst of 
 it. The Bodhisattva was born on that island. At the moment of his 
 birth there was a miraculous manifestation of a large number of bright 
 lamps, hence his name Dipankara. On the second day of his birth 
 Dipankara commenced his philanthropic tour round the earth, equally 
 useful to gods and men. For the benefit of his relations he returned to 
 Dipavati with eighty thousand Bhikshus in his company. The king, his 
 
119 
 
 father, accorded him a magnificent reception. He employed five hundred 
 Brahmans to recite Vedic hymns. Megha, one of these, offered five 
 lotus flowers to Dfpafikara, and asked a boon to the effect that he might 
 become in one of his future existences equal to Dipankara in power, 
 in knowledge, and in every good quality. His request was granted. 
 It was foretold on the occasion that Megha would become Buddha 
 S'akya Muni of Kapilavastu. 
 
 Mangala Vasiit. — The Lord said toMaudgaldyana that he obtained a 
 similar boon from Mangala the next Buddha after Dipankara. Mangala 
 had three several congregations consisting of a hundred thousand, ninety 
 thousand and eighty thousand S'ravakas respectively. His two favourite 
 disciples were Sudeva and Dharraadeva and two principal Bhikshunis, 
 S'iva and Eochana. Sudeva and S'iva were celebrated for their know- 
 ledge, and the other two for their power of working miracles (riddhi). 
 Mangala's father was Sundara, and his mother S'ri. The future S'akya 
 Muni was then an elephant, Atula by name, a resident of the city of 
 IJttara. He gave Mangala a hearty welcome and got his bene- 
 diction. 
 
 Chhattra Vastu. — In the Sub-Himalayan regions there lived a 
 female Taksha, named Kandala, who had one thousand sons, some 
 being twins. They proceeded to Vais'ali and stole the vital power of 
 the inhabitants. Labouring under various diseases, people forgot to pro- 
 pagate their species. The Lichchhavas, the royal Kshatriyas of Vais'ali, 
 were then the most influential men. To remedy this evil Tomala, their 
 headman, undertook a journey to Eajagriha where Lord Buddha had 
 been dwelling for some time. 
 
 On the solicitation of Tomala, Buddha consented to grace the 
 city with his presence. YimbisSra the king of Eajagriha begged 
 permission to follow him, and it was easily granted. The Lichchhavas 
 came a long way to receive the Lord. 
 
 When they reached the banks of the Ganges, a parrot, a messen- 
 ger from G-osr'inga came, humbly bowed to the Ijord, invited him in 
 human voice to Q-osr'inga, and went away. Every one wondered at 
 the human voice of the bird ; but the Lord said, that was nothing new ; 
 Brahmadatta king of Benares had three sons, the first an owl, the second 
 a starling, the third a parrot. Up to an advanced age he had no sons. 
 He went to the Himalayas to receive the blessings of the ^^ishis. They 
 
120 
 
 advised him to pick up three eggs which he had seen on the way, and to 
 nurse the young ones as his sons. He placed those eggs in vessels filled 
 with honey and clarified hutter. The eggs produced young ones in due 
 time. The young chicks were equally intelligent, each had a strong re- 
 tentive memory, and each spoke just as men do. They were all trained 
 in state-craft. When asked by the king, they gave very intelligent 
 answers with regard to the first principles in politics. The owl 
 said, " Strong passions are unworthy of a king, for when he restrains 
 his passions, his wealth increases, his virtues and his intelligence have 
 free scope for development." The starling (s'alika) said, " There are 
 three cardinal points in political economy, acquisition of wealth, accu- 
 mulation of wealth, and proper investment of the accumulated hoards." 
 The parrot said, "There are five sources of a king's strength, 1st 
 prowess, (2) children, (3) relatives, (4) army consisting of elephants, 
 horse, foot and chariots, (5) prudence, the most important of all." 
 
 As soon as the Lord touched the boundary of the city all the inha- 
 bitants regained their health. Every one was astonished at this mira- 
 cle. The Lord said, " Do not wonder, this is not the first time that 
 epidemic diseases have been cured by my presence. In one of my former 
 existences, I was Rakshita, the son of Brahmadatta's priest ; this Brah- 
 madatta was the king of Kampillya in Panohala. Eakshita, deeply 
 sensible of the miseries of the worldly life, betook himself to the forest 
 at the foot of the Himalayas, and there practised austerities. In a short 
 time he acquired considerable power of working miracles. He could 
 touch the sun and the moon with his hands. At this time the people 
 of Kampillya contracted a contagious disease which defied the skill of 
 experienced physicians. But as soon as Rakshita entered the outskirts 
 of the city at the request of the king, all the sufferers were reported to 
 be convalescent. 
 
 " Similarly, when I had been born as Mahes'a, the renowned 
 elephant of the king of Benares, I was invited by the people of Mithila 
 to cure them of an epidemic (Am^nusha-vyadhi) : my presence was 
 enough for the attainment of their end. 
 
 " In the same manner, I saved the citizens of R^jagriha by my 
 presence, when I had been Rishava, a bull, in the kingdom of Anga." 
 
 Thus saying, and taking a meal, the Lord directed his steps towards 
 the lake Markata. 
 
121 
 
 Story of Mdlini. — A Pratyeka Buddha entered the city of V^ranasi 
 for alms, but got nothing. A girl, finding his alms-bowl empty, brought 
 him home, and gave him a hearty meal. When he died a stupa was erec- 
 ted on his remains, and the girl decorated the stupa every day with 
 flowers and aromatics. She desired that she may be born with a garland 
 of flowers in every one of her future existences ; her desire was fulfilled. 
 In her next existence she was born a Devakanya with a garland of flowers 
 round her neck. From heaven she descended on earth, and was born in 
 the same way as M^lini, the daughter of Kriki, king of Varanasi. Malini 
 invited lord Kas'yapa and his retinue, and entertained them with a 
 sumptuous meal. The Brahmans, numerous and influential at the court 
 of her father, taking umbrage at her conduct, induced the king to order 
 her banishment. Malini humbly begged for a week's respite, which was 
 granted. During those seven days, five hundred of her brothers, the 
 ministers and officers of the Bhatta army, and the citizens were all con- 
 verted to the A'rya Dharma, The converts regarded Malini as the saviour 
 of their souls. Angry at the wicked machinations of the Brahmans, they 
 proceeded in a body to remonstrate with them. The Brd,hmans took 
 refuge with the king. They revoked the sentence of Malini's banish- 
 ment ; but induced the king to send ten armed men to kill Kas'yapa, 
 the root of all their woes. These armed men were easily converted by 
 the great Sage. They next deputed a larger number of men, but with 
 the same result. They saw that by sending armed men they only added 
 to the already overwhelming number of the perverts. They, therefore, 
 determined to despatch the business themselves. Armed with clubs, 
 maces and other weapons they marched in martial array to the hermitage 
 of Kas'yapa. Kas'yapa invoked the goddess Prithvi, and desired her 
 to show her powers against these Brahmans. She rooted up a stout 
 palm tree, hurled it at the Brahmans, and crushed them to death. 
 
 Story of Jyotipdla. — Marakaranda was a place in the kingdom of 
 Kos'ala. Buddha dwelt there for some time with all his congregation. 
 One day, just on the breaking up of his meditation, his eyes fell on a 
 piece of grassy plain of wide extent. He smiled. A'nanda, who stood 
 near, asked " Lord, why do you smile ?" The Lord said, " This plain 
 bad been the dwelling place of Kas'yapa. He had his hut here. Kra- 
 kaohchhanda. Kanaka and Kas'yapa all sat at this spot." He added, 
 " This Marakaranda had been at one time Verudinga, a village prinoi- 
 16 
 
122 
 
 pally inhabited by Brdhmans. Kas'yapa had here only one disciple, 
 named Ghatikara, a maker of earthenwares. JyotipS,la was one of the 
 young sons of Ghatikara. The disciple heard one day that his Lord was 
 dwelling in a forest close to Verudiiiga. With great difficulty he 
 dragged his unwilling son, fond of idle play, to the presence of 
 the sage, who gave the youth " the five lessons." In a short time 
 Jyotipala entered a hermitage. When Kas'yapa, in the course of 
 his perambulations, returned to Ghatikara from Varanasi, for to him 
 Ghatikara was dearer than the king of that place, Jyotipala asked 
 him for a boon, praying to be raised to the list of Buddhas in a future 
 existence. This boon was granted, and it was also foretold that Jyotipala 
 would practise Brahmacharya in the Bhadrakalpa at Kapilavastu, 
 and, then rising to the Tushita heaven, should become a Devaputra 
 named Svetaketu, and afterwards S'akya Sinha. 
 
 Origin of the Kaidiya tribe. — Kalydna was the son of the king Maha- 
 sammata, KalySna begat Eava. Eava begat TJposhadha. Uposhadha 
 begat Mandhata. The descendants of Mdndhata were all kings for se- 
 veral generations. One of them, Sujata, became king of the IkshSku in 
 the great city of Saketa. He had six children. The five legitimate 
 children were, Upura, Nipura, Kalakandaka, TJlkamukha, and Hasti- 
 kas'irsha. The illegitimate son was Jeta, the son of a concubine named 
 Jeti. The king was so very fond of her that, in compliance with her 
 wishes, he disinherited his legitimate sons, and nominated Jeta to the 
 throne. The disinherited sons proceeded towards the north, followed by 
 a large retinue of loyal citizens and soldiers. They were at first hos- 
 pitably entertained by the king of Kos'ala. But their popularity with 
 his own subjects displeased the king. He dismissed them from his pre- 
 sence, and ordered them to quit his city. They entered a forest at 
 the foot of the Him^aya, where Rishi Kapila had his dwelling- 
 place. They built a city there, the city was named Kapilavastu from 
 the vicinity of the Rishi. TJpura, the eldest of the brothers, was 
 elected king. He was succeeded by Nipura. Karakanda succeeded 
 Nipura, and was himself succeeded by TJlkamukha. Ulkimukha had 
 Hastinikas'irsha for his son, and Sinhatanu for his grandson. Sinha- 
 tanu had four 'Sons and one daughter; The sons were S'uddhodana, 
 Dhautodana, S'uklodana, Amritodana, and the daughter was AmitS, 
 Amitd was a leper. All the skill of the royal physicians was 
 
123 
 
 employed in vain to cure her. The loathsome disease made her 
 an object of general hatred. Her brothers carried her to a hill 
 named TJtsaiiga-parvata, where they placed her in a subterranean 
 room stored with provisions which would last for years. The entrance 
 to the room was closed for ever. The only door by which the interior 
 could be approached was covered with planks ; and a heap of earth, 
 placed on those planks, concealed everything. The new mode of living 
 had its effects on Amita's constitution. She, in a short time, recovered 
 from the dreadful disease. A tiger caught the scent of a human being, 
 and scratching the earth away laid the planks bare. Kola, a Rishi, who 
 lived close by, happened to come near the planks. He removed them, 
 and discovered Amit^ blooming with all the freshness of youth. 
 The charming maid made an impression on his mind. He married her. 
 The marriage was blessed with an issue of 32 children. These were sent 
 to Kapilavastu, where they were received with open arms, because Kola 
 was no unworthy relation to the S'dkyas, having himself reigned for a 
 long time as the king of Varanasi. Amitd,'s sons were known either by 
 their patronymic Kauliya, or .by the name of Vyaghrapady^, from the 
 circumstance of their mother having been discovered by a tiger. The 
 S'akyas and Kauliyas were afterwards connected by innumerable matri- 
 monial ties. 
 
 Birth and Marriage of Maya Devi. — There was in the country of 
 Devaiiha a great S'akya named Subhuti. He married in the family 
 of the Kauliyas, and had seven daughters, via., (1) Maya ; (2) Maha- 
 mija. ; (3) Atimayd ; (4) Anantamaya ; (5) Chiilimaya, (6) Koh'sabd 
 and (7) Mahaprajavati. Maya was the most lovely, the most beautiful 
 and the most accomplished of them all. When Sinhahanu died, and 
 was succeeded by his son S'uddhodana, the first measure of the new king 
 was the celebration of his own marriage with Maya and Mahaprajavati, 
 and that of his brothers with the other daughters of Subhuti. All 
 the Pratyeka Buddhas were delighted in giving their respective fore- 
 casts (Vyakaran^ni) to the effect that the Bodhisattva would descend 
 from the Tushita heaven in the twelfth year after this marriage. 
 
 Siorp of the Deer Kings. — There were five hundred Pratyeka Bud- 
 dhas at Eishipattana in Vardnasi. They too gave their own Vy^karan- 
 anis. At that time there were two lords of the deer at Varanasi ; they 
 were named Nyagrodha and Vis'akha, sons of Rahaka. Each of them 
 
124 
 
 had a flock of 500 deer under him. Brahmadatta, king of Vardnaei, was 
 in the habit of hunting and killing the deer. The deer kings, unable 
 to stop this slaughter of their subjects, made a treaty with the king 
 on the condition of sending one deer every day to the royal kitchen. 
 Tears rolled on. No party had any reason for complaint. The 
 king, secure in the enjoyment of the tribute of venison, discontinued 
 his hunting excursions. The deer, too, after having spared one of 
 themselves for the king every day, jumped, frisked and ran about just 
 as they liked. At last an event occurred which put a stop to the tribute 
 altogether. It was on the occasion when a doe was in her turn 
 to be sent to the king. She was enceinte. She applied to the deer- 
 king Yis'akha under whom she lived, for a change of her turn on the 
 score of her being big with two fawns. Her death, so pleaded she, 
 would cause the death of three animals. But none of the flock volun- 
 teered to go in her stead, ^'hen the deer kings found their efforts to 
 be of no avail, Nyagrodha, one of them, nobly resolved to sacrifice 
 himself at the altar of charity. He proceeded forthwith to the royal 
 presence, and explained to him the circumstances under which he had 
 taken the resolution. The king was struck with wonder at the genero- 
 sity of the poor animal, and immediately issued a proclamation freeing 
 the deer-kings from their contract. 
 
 Exactly at the time of this proclamation Bodhisattva was de- 
 scending from the Tushita heaven. He was thinking of a family which 
 he could grace with his birth. Vimbisara and Udayana requested the 
 Lord to honor Eajagriha or Kaus'dmbi by making it his birth-place. 
 But he preferred S'uddhodana, because Maya, his would-be mother, was 
 virtuous, kind-hearted, and honorable, and she had only seven days to 
 live after the birth of her son. 
 
 Sirth of Buddha. — Actuated by a divine impulse Maya requested 
 her husband to send her alone to the Dhritarashtra palace. There she 
 intended to practise the eleven virtues of Ahins'a, Brahmacharyya &c. 
 S'uddhodana complied with her request. On the night of the full 
 moon, when the moon was in the Pushya constellation, the Bodhisattva 
 entered the left side of his mother while she was reclining after 
 sunset on a milk-white sofa. When in labours Maya remained leaning 
 on the branch of a tree in the Lumbim garden. In that posture 
 she gave birth to Sarvarthas'iddha. On that day the S'akyas had 
 
125 
 
 born unto them five hundred sons, including Sundarananda and others, 
 five hundred daughters including Tas'odhari &o., five hundred horses, the 
 same number of slaves and elephants ; they also obtained the same num- 
 ber of diamonds and hoards. S'uddhodana sent a palankin made by the 
 hands of Yis'vakarma to bring the mother and the son to the 
 palace. 
 
 When Buddha was born, all creatures obtained what they wanted, 
 from which circumstance he was called Sarvarthas'iddha " the gratifier 
 of every wish." No sooner was the prince brought to the palace, than 
 the king sent for learned astrologers to cast his nativity. They 
 unanimously declared the child would be a ' great man,' a Mahapurusha, 
 He, they declared, had all the thirty-two signs of greatness, such as 
 Sama or symmetry, Hrishta or stoutness, Dirgha, tallness, A'yata or 
 broad-chestedness, Upasakha &c. The astrologers assured the king 
 that at the time of the prince's birth the diadems of the gods had 
 fallen from their heads. 
 
 Asita, a Brahman of Ujjayini in Dakshinapatha, who was well 
 versed in the mysteries of the Vedas, who had renounced the world, 
 who had lived long on the Vindhya mountain, practising austerities as a 
 hermit, came from the Himalaya, his recent lodge, to see the Bodhi- 
 sattva. He descended before the boy from the aerial regions, and began 
 to weep, " 0, what a wretch am I," cried the old man, " I shall not 
 be able to avail myself of the sublime teaching of this boy ! So old am 
 I, that I am sure to perish before he commences preaching the doctrine 
 of Nirvana. I am sure he will become a great Buddha. The signs 
 are clear and distinct; the marks deep and indubitable. There are 
 eighty characteristics which indicate a future Buddha, and I discern 
 them all on this little boy. Unfortunate that I am, I shall not see 
 the miracles wrought, the austerities practised, and the difficulties 
 surmounted by him on his way to Nirvana !" 
 
 First Meditation of Sarvdrthas'tddha. — Once on a time king S'uddho- 
 dana went to one of his parka with his family. The prince took a walk 
 beyond the park, and entered a village inhabited by husbandmen. He 
 saw a serpent and a frog. He startled the serpent, and it devoured the 
 frog. This convinced the prince of the evanescent character of every- 
 thing mundane. Under the shadow of a rose-apple tree he fell into a 
 deep meditation. Five ?.ishis, who were passing through the air, were 
 
126 
 
 suddenly stopped in their course as soon as they came over his head. 
 They could not proceed further in spite of all their endeavours. 
 They were quite at a loss as to the reason of this strange phenomenon. 
 But they soon came to learn that a Bodhisattva was in meditation 
 below. They chanted a gatha, turned round, and went another way. 
 
 The king at his meal enquired after Sarvarthas'iddha. He was no 
 where to be found. The chamberlain searched after him from grove to 
 grove, but to no purpose. At last he was discovered holding a meditation 
 uuder the rose-apple tree, and the most strange sight was, that the sha- 
 dow of the tree had not forsaken him though the sun had gone from the 
 east to the west. The king, when this was reported to him, ran to the 
 spot, fell on his knees, and praised his son in hymns. 
 
 Yas'odhard's Blushing. — But he entertained an apprehension that 
 his son would take thq first opportunity to renounce the world. The 
 best means to provide against that contingency would be, he thought, 
 to marry him as soon as possible. From this motive, he invited all 
 the S'akya girls to his park. Among the rest came Yas'odhara, the 
 accomplished daughter of Mahanama alias Subhiiti. The king ap- 
 pointed his son to receive these girls, and to offer them presents of 
 rich dresses. Yas'odhara, when the prince came to him, blushed. 
 Her blushing was explained in the following way : 
 
 There lived in former times Narada, a Br^hmana of the family of 
 Kaus'ika, at V^ranasi. Having found by bitter experience that the thirst 
 for temporal enjoyment would never come to an end, he entered the 
 monastic life, and practised Yogas at the foot of the Himalaya. He 
 succeeded so far as to work miracles, and to learn the " five experiences." 
 But he was still found deficient in " the art of apportioning" (Sanvi- 
 bhaja). To teach him this, Indra came from heaven, with the sun, the 
 moon and Matuli in his company. They demanded victuals from Kau- 
 s'ika Narada, telling at the same time that heaven is gained by 
 alms, and hell by withholding the same. Kaus'ika promised to set 
 every day, without fail, a portion of his food for the needy. Hiri, the 
 daughter of Indra, fell in love with Narada, and her cheeks reddened 
 at the sight of the Rishi. Hiri was Yas'odhara and Ndrada, Buddha. 
 
 Yas'odhard's Revenge. — At the grand party aforesaid, prince 
 Sarvarthas'iddha presented rich clothes to all the assembled girls. He 
 gave a ring and many valuables to Yas'odharS, but still she was not 
 
127 
 
 satisfied. Why ? Because ia one of their former existences, he and 
 she were the banished prince and princess of Kas'i. The prince caught 
 a guana, and asked his wife to cook it. She declined. The prince was 
 obliged to dress it for himself. But when it was ready, the princess 
 expressed her desire to partake of the dish, and her husband managed 
 to deprive her of her share by swallowing it while she had been away 
 to fetch some water. The princess, in her subsequent existence, as 
 Tas'odhara, avenged her wrong. 
 
 Yas'odhara's Choice. — Though she was certain that the prince would 
 renounce the world, yet Tas'odhara rejected the hands of Sundara- 
 nanda and Devadatta. The reason is, that once on a time the beasts, 
 in a large assembly at the foot of the snowy range, wanted to elect 
 a king to govern them. It was settled that, whoever should reach 
 the mountain in seven days should be their king. All ran towards 
 the mountain. But a tigress won the prize. A female on the 
 throne was an idea repugnant to the beasts, and so they requested 
 her to choose a husband who should rule them. A bull wooed her in 
 vain ; an elephant courted her with no better success ; but a lion 
 married her. The tigress was Tas'odhara, the bull Sundarananda, 
 the elephant Devadatta, and the lion Buddha. 
 
 Trial of Strength. — When the girls had been dismissed, S'ud- 
 dhodana learned from his ministers that Tas'odhara had made a deep 
 impression on the prince's mind. A negotiation for marriage was 
 immediately set on foot with Tas'odhara's father. But Mahanama 
 declined their offer on the score of Sarvarthas'iddha's ignorance of the 
 science of war, and also on the score of his want of artistic skill. S'uddho- 
 dana was greatly mortified at this repulse. The prince, being apprised 
 of the reason of the king's distress, caused a proclamation to be made 
 throughout the city inviting youths to show their excellence in feats of 
 strength. There was a large gathering on the day appointed. A furious 
 elephant entered that day one of the gates of Kapilavastu. Devadatta 
 killed it by a slap with his open hand ; but, unable to remove the 
 carcass, he had to double it. Sundarananda could only drag it a few 
 paces to clear the way. But Sarvarthas'iddha threw it beyond the seven 
 walls of Kapilavastu. In another trial Devadatta's arrow pierced two 
 palm trees, and reached the third. Sundarananda 's arrow pierced three 
 trees and reached the fourth, while the prince's arrow not only pierced 
 
128 
 
 through seven trunks, but passed on to the nether world. Moreover he 
 made use of a certain Sinhadhanu's bow, which none of his contem- 
 poraries could string. 
 
 Story of Dharmapala. — Certain Bhikshus requested the Lord to 
 kindly explain to them how he came to recognize the long lost 
 descendants of the Sakyas, or S'akiyamushtis. The Lord said there 
 was nothing new in it to wonder at. Brahmayuh was a priest to the 
 king of Varanasi, and Dharmapala was his son. He placed his son 
 under the tuition of an AchSrya on the Himalaya. At a short distance 
 from the school there was a large tank inhabited by a dragon. 
 When Dharmapala plunged into the tank for bathing, the monster 
 dragged him in. Dharmapala cultivated the friendship of a serpent 
 prince who dwelt at the bottom of the tank, and instructed his subjects 
 in the ten Karmapathas. The monster, when dragging in Dhar- 
 mapala, had killed another boy whose remains lay floating upon the 
 water. The tutor, supposing the remains to be those of Dharmapala, 
 carefully collected them, and forthwith proceeded to Varanasi to inform 
 Dharmapdla's father of the sad accident. Brahmayuh assured the 
 tutor that Dharmapala was alive, and that the remains were those of 
 another. He feasted the tutor with every care, and sent him back to 
 the Himalaya, where, to his great surprise, the tutor saw Dharmapala 
 sitting in his hermitage. " I am that priest, and Rahula was Dharma- 
 pala," said the Lord. 
 
 Proficiency in Archery. — The Bhikshus enquired how the lord could 
 shoot his arrow to so great distance, as adverted to above. The 
 Lord said ' This is not the first time I have done so. I had been, in one 
 of my previous existences, a king of Varanasi. My empire extended 
 to Takshas'ila. Once on a time I appointed my brother as my lieute- 
 nant at Varanasi, and marched to Takshas'ila to suppress a revolt there. 
 While absent from my capital it was besieged by a neighbouring 
 prince. Instead of hastening to the relief of the capital, I aimed an 
 arrow at my enemy who had his left foot pierced by it. I also con- 
 trived to attach a letter to the arrow threatening his life unless he in- 
 stantly quitted my territories. He did not stop a moment after the 
 perusal of my letter, but immediately broke up his encampment. It 
 is not, therefore, at all extraordinary that I should be able to send an 
 arrow to the nether region in my present existence." 
 
129 
 
 Proficiency in Art. Story of Mahaushadha and Amard. — In 
 reply to the query why Tas'odhara was gained by a display of 
 skill in manual arts, the Lord remarked that he had done so be- 
 fore, and illustrated the fact by the following story. Two miles 
 from Mithila, there was a village named Javakachchha, where 
 Mahaushadha, a Brihman, had his residence. He wanted to 
 obtain the hand of a blacksmith's daughter, named Amard. But 
 the blacksmith would not consent to marry his daughter to one 
 not acquainted with any manual art. The Brahman, thereupon, tried 
 hard to acquire an art, and subsequently exhibited so much dexterity in 
 needle-work that the blacksmith was glad to give his daughter in 
 marriage to him. That Brahman was Sarvarthas'iddha, and Amard, 
 his wife Tas'odhara in a former life. 
 
 Proficiency in Prowess. Story of a Vedic Student andS'iri. — To the 
 question why Tas'odhara had to be gained by prowess, the following 
 stpry was related to furnish a reply. A learned Brdhman of Varavari 
 got an invitation from Samudrapattana. After the perusal of the letter he 
 toM his five hundred disciples that any one of them who oould go to 
 Samadrapattana would be rewarded with the hand of S'iri, his daughter. 
 One of the students, who was in love with S'iri, determined not to lose this 
 golden opportunity. He volunteered to go, reached Samudrapattana, 
 obtained valuable presents ; but on his voyage back to Varavari, his 
 travelling bag, containing the presents, fell into the ocean. Unable to 
 bear the idea of losing such a magnificent prize as S'iri, he determined 
 to recover his bag by draining the sea, and set with all his might and 
 main to the work. This induced the Devas, the Nagas, the Yakshas 
 and the Eakshasas of the ocean to restore him his bag. Buddha was 
 that bold and persevering student, and S'iri Tas'odhara. 
 
 Story of Siichandrima and a Kinnari. — In illustration of the fact that 
 Sarvarthas'iddha had always to submit to great difficulty in obtaining the 
 hands of Tas'odhara, he related the following story. Once on a time, Su- 
 chandrima, a king of Sinhapura, undertook, by the advice of a Brahman, 
 the celebration of a grand sacrifice, in which he intended to immolate one 
 of every species of animal. Several hundreds of huntsmen were employed 
 to catch wild beasts. When everything was ready, he invited learned 
 Rishis, who travelled by the aerial way, to superintend the arrangement 
 of the materials. They unanimously declared that a Kinnari was 
 17 
 
130 
 
 wanting. The hunters were ordered to fetch a Kinnari. One of them 
 went to the Himalaya in search, and lodged in the hermitage of the 
 Rishi Kas'yapa. 
 
 All of a sudden he heard a tiny note of celestial music. He 
 enquired of the Rishi whence it came. Being told that a Kinnara 
 Princess, named Manohara, came every day to a lotus tank close 
 by, and being advised that she could be caught only by means of 
 truth, the wily hunter proceeded to the tank, and, by telling a truth, man- 
 aged to capture the maiden. Raja Suchandrima, now furnished with 
 the full complement of animals, invited his friend Subdhu, the Lord of 
 Hastina, to the sacrifice. Subdhu deputed his youthful son Sudhanusha 
 to the sacrifice. The young prince, at the very first sight, fell in love 
 with the Kinnari, and found to his great satisfaction that his feelings 
 were reciprocated. He repaired to the king Suchandrima, and represen- 
 ted to him the sin and impiety of slaughtering so many thousands of 
 innocent animals. He discoursed long on the merits of Ahins'4, and, at 
 last, succeeded in inducing the king to set the animals at liberty, and to 
 put an end to the sacrifice. The king dismissed the assembled Brah- 
 mans with valuable presents. The prince returned in company of 
 Manohara, the Kinnari, to Hastin^pura, where he had long been associated 
 by his father in the government of the kingdom. But the prince, in the 
 company of the beautiful lady, neglected his official duties. This being 
 reported to the aged king, he quietly dismissed the Kinnari from the pa- 
 lace. She directed her steps towards the Himalaya. On the banks of the 
 S'atadrti she cultivated the friendship of Utpalaka and Manavaka, two 
 hunter boys, put in their hands a precious ring and a garland with 
 fragrant earth as tokens, and requested them, if the prince ever came 
 after her, to tell him the way she had taken. 
 
 In the absence of his beloved one, the prince languished, and pined 
 away. The palace, the city, the harem, pleased him not. The king tried 
 to aS'ord consolation, but failed. One night the prince stole away from 
 the royal residence, and, attended only by one servant, directed his course 
 to Kinnarapura. He met the hunter boys on the S'atadrd ; and they 
 handed over to him the Kinnari's mementos. Unmindful of their 
 remonstrance he proceeded through the hills and forests, his guide on 
 the way being the tokens which had been left here and thereby 
 Manohara for the purpose. After much difficulty he safely reached 
 
131 
 
 Kas'yapa's As'rama. Kas'yapa ordered a huge monkey to convey 
 liina to Nirati, the capital of Manohara's father. The monkey placed 
 him on its shoulders, and, jumping from peak to peak, from mountain 
 to mountain, carried him safe to the capital. There the prince contrived 
 to put his ring into the water-pot of one of Manohara's handmaids. 
 The ring happened to fall before Monohara's eyes. She instantly con- 
 cluded the prince's appearance in the city, and apprised her father of it. 
 The king gave a hearty welcome to the prince, his son-in-law. After 
 some time, the prince expressed his desire of returning to his own coun- 
 try. On awaking one morning he found himself in Hastinapura with 
 his wife. Yambhaka, one of his father-in-law's messengers, had con- 
 veyed them while asleep through the region of air. There were no 
 bounds to the joys of the people of Hastina at the reappearance of their 
 lost prince. Subahu was Suddhodana, ; his wife, Maya ; Utpala, the 
 hunter boy ; Eahula, Manavaka the other hunter ; Ananda, the mon- 
 key As'varaja ; Druma, Manohara's father Mahanam^ ; Manohar£, 
 TSsodhar^ ; and Sudhanusha, Sarvarthasiddha himself.* 
 
 S'd^ya's Early Life — During his residence in S'rdvasti the Lord, one 
 day, recalled to his mind what his mission on earth was, and addressed 
 his Bhikshus on the subject of his early life. 
 
 When he was young his father erected for him three buildings, and 
 supplied them with the richest furniture. They were suited to the 
 three seasons of the year — places for wantonness, pastime and pleasure. 
 But Sarvdrthasiddha's firm conviction was that the householder's state 
 was a state of sinfulness, without a break. He who would prepare himself 
 for hermitage or pravrajya should not stay in his family ; knowing this he 
 renounced the world, severing all ties of relationship, and leaving be- 
 hind him the inheritance of a mighty empire. His parents wept, but 
 could not make any impression on a mind bent on religious excellence, 
 or the attainment of Bodhi knowledge. From Kapilavastu he proceeded 
 to Vais'ali. There lived a Jina, named Aradhakalama, who had three 
 hundred S'r^vakas. His doctrine was " abandon whatever you see" [lit. 
 " see, see, and abandon, abandon"] . Sarvarthasiddha conceived a high 
 opinion of the doctrine, and applied to the teacher for admission as a 
 pupil. But his pupilage was short. The Jina said " my religion is such 
 
 * This version of the story differs in many material points from the one given 
 ou p, 62. 
 
132 
 
 that a faithful, noble-hearted man might practice Brahmacharya, and at 
 the same time learn to honor the holy ways to bliss." This did not satisfy 
 the inward cravings of the prince for a complete and absolute destruction 
 of all mundane pains. He left Vais'ali for Eajagriha, where Eudraka, 
 son of Eama, dwelt. He had seven hundred S'ravakas under him. His 
 doctrines too did not please the prince, who next went to the mount 
 Gayas'irsha. There three ideas struck him, ©is., 1st, that a Brahman, or 
 a S'ramana, who wants to attain the Bodhi knowledge by the exertion of 
 his body and mind, both impure, is like one who wants to produce fire 
 by the rubbing of two bits of wood immersed in water : both are equally 
 doomed to experience the acute pangs of disappointment. 2nd, As a 
 man cannot produce fire by rubbing a dry piece of wood against a wet 
 piece, so a Brahman cannot attain the highest knowledge by purifying 
 his body, when his heart remains impure. 3rd, Even as fire can be pro- 
 duced by rubbing two dry pieces of wood, so is the Bodhi knowledge 
 attainable by the union of the body and the mind, both equally stainless. 
 Contemplating over these analogies he reached the village of TJruvilva. 
 There in solitude flowed the pure and limpid stream of Nairanjand. 
 The scenery delighted the hermit greatly. He determined to make 
 that place his abode, and the scene of his salvation. 
 
 Having taken this resolution he attempted to restrain his k&ya^ 
 or sensations, and also his chitta or mind, by means of meditation. Then 
 he commenced the most difficult meditation called Asphanaka-dhy ana, 2. «., 
 meditation by restraining his breath from escaping through the nostrils 
 and the mouth. Having no other outlet his breath passed through the 
 ears, making a sound like that of bellows. When he restrained his breath 
 through those passages also, it rushed upwards, and, breaking open his 
 scalp, escaped. Some advised him to live on one plum a day. It weak- 
 ened him greatly. Some advised him to live on a single grain of rice a day, 
 some on a grain of sesamum, some advised him absolute fast, and so on. 
 He found that by these austerities he was getting emaciated ; that his 
 strength was departing ; his beauty fading ; his complexion growing pale 
 and haggard. He concluded, that was not the right way to gain the 
 Bodhi knowledge. He had felt, he thought, far greater delight at home 
 when he fell into a deep meditation under the rose-apple tree. That, he 
 believed, was the right method of obtaining the highest bliss. So he took 
 a bath in the pure and cooling stream of the Nairanjand ; regained hia 
 
133 
 
 health by wholesome diet ; obtained, by begging, a handful of hay from a 
 dealer in corn ; scattered it round the Bodhi Tree ; turned thrice round 
 the Tree from the right ; and sat below it, recalling to mind every thing 
 in the world. 
 
 On that very day, in the still awful moments of midnight, S'ud- 
 dhodana saw, in a dream, his darling son in the form of an elephant, 
 riding on a brilliant fig tree resplendent with jewels. Pearls, 
 rubies and precious stones covered him from head to foot. He 
 stood in the middle of a broad street of the city, where people flocked 
 from all quarters, even at that dead of night, to anoint him. 
 
 Yas'odharS dreamt of a bright piece of cloud, glowing like lightning 
 with tremulous light, pouring a refreshing shower over the three 
 regions, and delighting the whole animal creation with the music of itis 
 roar. She dreamt also that Brahma was explaining the dream to her. 
 
 Bodhisattva himself saw five vision3 : in one of them he saw that the 
 whole earth was his couch'; Sumeru, red like the Yimba fruit, his pillow; 
 his right hand resting on the eastern, his left on the western, and his 
 legs on the southern, ocean. In a second he saw S'thirikas, a kind of 
 grass, shooting from his navel, covered the whole face of the heavens. 
 
 Suddenly the events of his hSuseholder life recurred to his 
 memory. He remembered his asking the permission of his father 
 to enter the hermitage, and the affectionate tears of that aged 
 father, imploring him to stay at home, at least, to the end of hia 
 own life. He remembered, also, that at the time of this conver- 
 sation S'uddhodana thought of placing him in a magnificent palace 
 in the midst of bewitching beauties, fascinating girls, charming celes- 
 tial damsels. S'uddhodhana actually performed what he thought. But 
 nothing could tempt the virtuous soul, bent only upon the final and com- 
 plete deliverenceof himself. The prince only longed for that sort of delight 
 which he had experienced under the rose-apple tree. Neither music, nor 
 dance, nor the beauty of youth could, in his estimation, produce such 
 a thrilling delight as that deep meditation afforded. The deity presiding 
 over the Lumbini forest, in an invisible shape, gave the first intima- 
 tion to the king of the mental distress of his beloved son. The heart 
 of the aged monarch melted away at the sight of the lifeless emaciated 
 complexion of Sarvarthasiddha. With tears at the sight of the lack- 
 lustre countenance, the aged man asked him, if there was anything wrong 
 
134 
 
 with him, if he entertained any fear of the loss of his wealth, or of an 
 invasion from an enemy. The prince replied, he saw everything w;rong 
 with him ; " because", said he, " I constantly find that disease creeps 
 upon health, and death steals away life. Life passes away, and death 
 comes nearer every year. There is loss of wealth, because all the 
 religions of the world are false, foolish, contradictory. They are a, 
 stumbling-block to the accumulation of our wealth, viz., spiritual wealth. 
 There is fear of the enemy, for false reformation in religion produces 
 misery, and that reformation is our enemy. I can stay at home if you can 
 guarantee that youth should not be followed by imbecility, health ruined 
 by disease, life destroyed by death." 
 
 S'uddhodana again thought of quieting his son's mind by agreeable 
 female company. But the prince expressed his desire to proceed to a park. 
 Immediately the streets wejre strewn with flowers, and the prince, in a 
 gorgeous procession, proceeded to the park. Every care was taken to 
 keep away the blind, the maimed, the lame, the old, and the dead, from 
 his sight ; but a potter, the son of Ghatikara, a Suddhabdsa Devaputtra, 
 placed in the way an extremely old man, weak, pale, and tottering 
 leaning for support upon a crutch. 
 
 At the sight of this miserable* creature, Sarvarthasiddha fell into a 
 melancholy vein of thought. Old age and misery, thought he, are in- 
 separable from the state of man. The sufferings of the old man made 
 so deep an impression on his mind that he could not proceed on his 
 journey; he ordered his charioteer to drive homewards. On ano- 
 ther occasion, the sight of a man labouring under various diseases made 
 him stop his journey to another park, and return home. The sight of 
 a dead body was enough, on another day, to send him back from his 
 way to a third park. On the fourth time, when he attempted to go to a 
 fourth park, he fell in with a Bhikshu. The prince asked him the reason 
 of his renouncing the world. The reply was " for the restraint, quietude, 
 and annihilation of the soul." The prince was greatly delighted at the 
 answer. Just at this moment a Chakravaka cried aloud — " blessed is your 
 father, blessed your mother, and blessed the girl whom you have mar- 
 ried." This Chakravaka afterwards became Mrigi, the mother of Ananda. 
 
 The king prepared for anointing his son as second king, under the 
 auspicious star Pushya; but the prince thought that was the most auspicious 
 moment for entering the hermitage. The gods and the Devaputras en- 
 
135 
 
 oouraged him in his purpose. At the moment of midnight, when Edhula 
 descended from his mother's womb, the prince surveyed his seraglio, got 
 disgusted at the indecent picture it presented, and finally took leave of 
 the world. At a retired place (Andseyasthana) , 96 miles from Kapila- 
 vastu, in the kingdom of the Mallas, in the vicinity of the As'rama of 
 Yas'ishtha, the prince dismissed his servant Chandaka with Kantaka, 
 hifi horse. He exchanged his silken robe for an ochre-colored vest- 
 ment, and cut off his crown-lock (ehuda) , 
 
 Story of Sydmd and Vajrasena. — The reason why Buddha abandoned 
 his faithful wife Tas'odhara is given in the following story. 
 
 There was in times of yore a horse-dealer at Taks'hasiM, named 
 Vajrasena ; on his way to the fair at Varanasi, his horses were stolen, 
 and he was severely wounded. As he slept in a deserted house in the 
 suburbs of Varanasi, he was caught by policemen as a thief. He was 
 ordered to the place of execution. But his manly beauty attracted the 
 attention of Syamcl, the first public woman in Yardnasi. She grew 
 enamoured of the man, and requested one of her handmaids to rescue 
 the criminal at any hazard. By offering large sums of money, she 
 succeeded in inducing the executioners to set Vajrasena free, and execute 
 the orders of the king on another, a banker's son, who was an admirer 
 of Syama. The latter, not knowing his fate, approached the place of 
 execution with victuals for the criminal, and was severed in two by the 
 executioners. 
 
 The woman was devotedly .attached to Vajrasena. But her in- 
 human conduct to the banker's son made a deep impression on his mind. 
 He could not reconcile himself to the idea of being in love with the perpe- 
 trator of such a crime. On an occasion when they both set on a pluvial 
 excursion, Vajrasena plied her with wine, and, when she was almost 
 senseless, smothered and drowned her. When he thought she was quite 
 dead, he dragged her to the steps of the ghat and fled, leaving her in 
 that helpless condition. Her mother, who was at hand, came to her 
 rescue and by great assiduity resuscitated her. Syama's first measure, 
 after recovery, was to find out a Bhikshuni of Takshas'ila, and to send 
 through her a message to Vajrasena, inviting him to her loving 
 embrace. Buddha was that Vajrasena, and Syam^, Tas'odhara. 
 
 Story of a Serpent-catcher. — The Lord said he was at another time 
 saved by Yas'odhara. He was then a king of the serpents, living at 
 
136 
 
 Varanasi. On the eighth, the fourteenth and the fifteenth day of the 
 moon, he used to fast and remain motionless at a place where four roads 
 met. On one of these occasions he was caught by a serpent-catcher. 
 He had many wives, but none succeeded in rescuing him. The chief of 
 them proceeded boldly to the king of Vardnasi. Her pathetic appeals 
 and eloquent description of her husband's virtues moved the king, who 
 immediately ordered the serpent-catcher, on pain of death, to set 
 the serpent-king free ; that chief queen was Tas'odhara. 
 
 Sequel to the visions.— After the vision Buddha went to beg his 
 food in Uruvilvcl, where Sujata, who was his mother in five hundred 
 previous existences, feasted him with milk and honey. Eaja S'uddho- 
 dana, after the vision of the elephant, sent a man to the TJruvilv^ 
 grove to enquire after his son's health. The man saw him motionless in 
 a trance, with his breath stopped, and concluded that he was dead. 
 But the Eaja did not believe his report. The messenger, being sent 
 again to the grove, found Buddha in perfect repose. 
 
 Story of Sydmaka. — It struck some of the audience as strange 
 that the king should, from so great a distance, know better about 
 his son's health than those who were around him. But this was 
 explained by a reference to his previous history. He was, once 
 on a time, a Brahman who entered the third stage with his wife in 
 company. At his hermitage on the banks of the Subhanjani, in the neigh- 
 bourhood of Gotama's hermitage, he had a child born unto him. The 
 boy, named SySmaka, was always dutiful to his parents. In fact he was 
 the principal support in their old age. His filial love was so great that 
 he could never take rest until after his parents had been properly served. 
 The king of Varanasi was very fond of hunting in Gotama's forest. In 
 one of his hunting excursions he aimed an arrow at what appeared to 
 him to be a stag, drinking in a river, but when it was too late he found 
 out his error. It was the Brahman's son, who had come to fetch water for 
 his blind parents, that fell pierced by his weapon. The king hastened to 
 his rescue. But the young man was on the point of death. He had time 
 only to acquaint the king with the precarious position in which this 
 unforeseen circumstance would reduce his beloved parents. In com- 
 pliance with his dying request, the king carried his parents to his 
 corpse, laid it before them, confessed his crime, and tried in various ways 
 
137 
 
 to afford them consolation. They wept bitterly for their affectionate 
 child. At last the old Brdhman said he would revivify his son by 
 telling the truth. His action was as good as his word. In a short time 
 S'yamaka revived. S'uddhodana was formerly the father of Syamaka.* 
 
 Story of 8'iriprahJM. — Buddha practised austerities at Uruvilva ; 
 his ardour was so great that he lived eighteen months on one plum a 
 day, eighteen on one sessamum seed a day, eighteen on one grain of rice 
 a day, and for eighteen months he took no food at all. His eyes sunk in 
 their sockets, the sound of his breath was like that of bellows, his head 
 became bare and white like an autumnal bottlegourd. Every member of 
 his family, grew anxious for his life. Tas'odhara, though at home, 
 made it a point to lead an ascetic life. Henceforth she lived on 
 simple food, and slept on the bare ground. Nor did she do this, said the 
 Lord, in this life alone, but also in a previous existence. Tas'odhara 
 always followed in the wake of her husband. She was then the fond 
 hind to a loving stag who was named S'iriprabha. Her husband fell into 
 the snare of one Lubdhaka, a hunter. The hind placed herself before the 
 hunter, and requested him to kill her before killing her husband. Her 
 fidelity saved her husband, for the hunter was too chivalrous to turn a 
 deaf ear to the request of a chaste wife. 
 
 Story of 8'akuntika, the fowler. — When holding deep meditation 
 with austere fervour for final emancipation, Buddha had to resist strong 
 temptations thrown in his way by Mara to seduce him. But the 
 resolute devotee did not swerve in the least from the path he had selected. 
 The love of emancipation was almost a part of his existence. Nor was 
 this remarkable, said the Lord to his audience, for in his previous exis- 
 tences too he had hated bondage as he hated the devil. In one of these 
 he was a fowl, and Mara a fowler. The fowler used carefully to rear his 
 fowls, and, as soon as they grew fat, to kill them, and sell their flesh. 
 Buddha, as the fowl, having observed this, carefully avoided eating any- 
 thing, so he waxed weaker and weaker every day, so much so, that 
 he could well slip down through the interstices of the cage in which he 
 was confined. The fowler did not notice this incidence. In a short time, 
 the fowl gained his master's confidence by appearing very tame and attach- 
 ed to him, and, when wholesome food restored him to strength, fled away. 
 
 * This story forms a part of the Bas'aratha Jataka of Ceylon, and is there called 
 Sjama J6.taka. The names and details are slightly diiferent. The story is also told of 
 the Hindu king Das'aratha in the Eamayana, Antiqnities of Orissa, I. p. 90, 
 
 18 
 
138 
 
 Story of a Tortoise. — In another existence Buddha was a tortoise 
 and Mara a florist. When gathering flowers, Mara espied the tortoise, 
 and succeeded in catching it. The tortoise, with unusual presence of 
 mind, turned the florist's flower-basket upside down, and as soon as the 
 florist hastened to collect his flowers, jumped into the water and escaped. 
 
 Story of a Porpoise. — Mara, in a third existence, was a porpoise 
 in the sea, and Buddha a lord of monkeys living in a forest close to 
 the sea-shore. Whenever the porpoise came on the shore the monkey- 
 king kindly supplied him with fresh fruits from a glomorous fig 
 tree. Thus close intimacy was formed between them. But their 
 intimacy was an eyesore to the wife of the porpoise. She, on 
 one occasion, feigned illness, and demanded from her husband, the 
 heart of a monkey, alleging that a monkey's heart alone could cure 
 her of her illness. The porpoise urged, how could an aquatic animal get 
 the heart of a beast ? She then pointed to his friend the monkey- 
 king. The porpoise induced his friend, by telling stories of rich gard- 
 ens on the other side of the sea, to cross it on his back. But in 
 the midway he plunged into the water, dragging the monkey with him. 
 The monkey, in alarm, asked his friend " what are you about ?" The 
 porpoise replied " my wife demands a monkey's heart." " You are mis- 
 taken, friend," said the monkey with the presence of mind characteristic 
 of his species, " I have left my heart hanging on the figtree on the 
 sea-shore." The foolish porpoise believed what he said, and carried 
 the monkey back to the forest, where he easily escaped from the murder- 
 ous hand of his friend. 
 
 Story of a fowler and his prey. — Mara watched Buddha very closely 
 for years, but could not discover a single flaw in his conduct. At 
 last, to his great mortification, the wicked one had to desist from his 
 attempts of tempting the staunch ascetic. In a former existence too 
 Buddha, as a learned king of the fowls, frustrated, by his prudence, all 
 the attempts to catch the birds living under his authority, which the 
 fowler Mara made by scattering grains and by spreading his net. 
 
 Story ofSurhpa, the deer king. — The Bhikshus asked the Lord why 
 did he offer his flesh and blood for a Subhashita, or good saying ? 
 The Lord replied, once on a time he lived, under the name of Surupa, 
 in a forest beyond the Himalaya, as the leader of a herd of wild 
 deer. Indra, to try him, approached him in the guise of a hunter, and 
 
139 
 
 pffered to recite a good saying if he could offer his life for it. He con- 
 sented. The Subhashita was — 
 
 VK MTM ^'^r sf Imr ^^ti- 1 
 " The dust of a good man's feet is preferable to a mountain of gold." 
 The former destroys while the latter increases our grief. Buddha kept 
 his promise, and gave his body to the disguised hunter. 
 
 Character of Avohlcita Vydharana. — The Lord, while sojourning on 
 the Gridharakuta hill near Edjagriha, was requested by Nanda, a Deva- 
 putra, to recount what becomes manifest at the time when is attained 
 true knowledge, technically the Avalokita Vyakarana. Nanda was se- 
 conded by Sunanda, Snmata, Is'vara, Mahes'vara and other Devaputras 
 of pure inclinations and holy abode. 
 
 The purport of what Buddha said on this occasion is this : — 
 When a Bodhisattva sees the finite from the shore of infinity, 
 the Devaputras of pure abode acquire eighteen pleasing qualities, 
 such as association of the past, reproduction of the past, pro- 
 duction of the Tuga, production of the auspicious, production 
 of the excellent, production of the ancient, production of the com- 
 mendable, &c. The piece of ground whereon sitting a Bodhisattva 
 kills great Takshas, defeats large armies, saves the souls af multi- 
 tudes of men, governs the hearts of men as a charioteer does his horses, 
 should possess sixteen qualities. It should be purified by burning, 
 provided with a seat at the centre. It should be situated far away 
 from the haunts of men, in a country not governed by Mlechchas, and 
 ■within the limits of Aryavartta. It should be level, dry, full of flower- 
 ing plants, well known, well protected, unconquered^ no birth-place for 
 an avatara, unfrequented by Mara, like a throne in the earth, hard as 
 adamant four fingers deep, a place where soft grass, green as a pigeon's 
 neck, grows in circles. 
 
 . Story of Jyotishpala* — Jyotishpala of Jyotishpa was Ananga, son 
 of Baudhuma, who reigned at Baudhumati in the 91st Kalpa. Baudhu- 
 ma, son of Vipas'yi, became a great Buddha. Once on a time the king 
 invited his enlightened son to his capital to receive Buddha. But 
 Ananga advanced several miles in a different direction to wel- 
 
 • This story seems to be out of place, for it breaks the narrative of the Avalokita 
 baowledge. 
 
140 
 
 come the Lord, fell prostrate at his feet, and requested him 
 to dine at his house for three months. The Lord signified his 
 consent hy his silence. The king was greatly annoyed by Ananga's 
 taking advantage of him. He remonstrated with him, but in vain. At 
 last it was settled that they should feed the Lord with his whole congre- 
 gation on alternate days for three months. When only two days of the 
 fixed period remained, the king prohibited his subjects to sell anything to 
 Ananga, on pain of death. Ananga had still one day to feed the Lord. 
 He grew very anxious. But his anxiety was soon removed by Indra, who 
 came in person to him, and offered to supply him with everything. 
 Then he miraculously brought into existence wells of ghi and curds, he 
 created a golden palm tree with silver leaves by the aid of Yisvakarma. 
 The boon Ananga obtained for thus entertaining the Lord was pro- 
 ficiency in the knowledge of Buddha. 
 
 Amlokiia Vydkarana, continued. — Bodhisattva made use of thirty- 
 two different standards of morality, and manifested five different smiles. 
 He looked like a lion in five sorts of frowns. He gaped in five 
 different ways ; coughed in five different styles. Then he held the 
 first meditation, greatly delightful on account of the dispassion it 
 produced. In this meditation he had doubts. In the second, he had no 
 doubt. It was delightful to him through samddlii, or because it made 
 his mind intent on his own emancipation. The third meditation 
 afforded him great delight by recalling to his mind the contempt with 
 which he had renounced the world The fourth destroyed both pleasure 
 and pain. It gave him equanimity of mind by doing away with 
 mirth and melancholy consequent on pleasure and pain. 
 
 In the first prahara or watch of the night he concentrated his mind 
 for the conception of knowledge with the aid of the celestial eye. He 
 saw all, high caste or low caste people, the rich and the poor, in short he 
 saw men of all denominations. In the second watch, he directed his 
 thoughts to recal to mind his ancient abodes ; and in the last watch 
 he reached his goal. He obtained perfect sanibodhi, to which there is 
 nothing superior in the world. It showed him what is misery, how it 
 is produced, and in what way we can get rid of it. It pointed out to 
 him what are the mundane pains, how produced, and how healed. It 
 produced in his mind the impression that those who blindly believe 
 that existence is only an evolution of the existent, suffer from misery and 
 mundane pains. It held out before his mind's eye, as it were in a 
 
141 
 
 mirror, the process how these are produced and repressed. The delusion 
 that existence is an evolution of the existent produces false intuitionsi 
 or those which give the conceptions of hunger, sleep &c. False intui- 
 tions are the causes of perceptions. From perceptions we arrive at the 
 ideas of name and form, whence the sins of the senses have their rise. 
 From these we have the sensation of touch (all other sensations heing 
 subordinate to touch). From sensation are produced the feelings of pain, 
 and from these desire and will. From will proceeds materials. From 
 these results the connection of the soul with body, birth, imbecility, 
 death, grief, lamentation, misery and melancholy. Thus the long cate- 
 gory of pains has its rise.* But he, who has faith in the doctrine of 
 non-existence, i. e., existence is evolved from non-existence, from what 
 the Naiyayikas call Abhaba, has no delusion, and consequently no false 
 intuition. The extensive fabric of misery, thus having its foundation 
 undermined, falls to the ground. Bodhisattva remained for a week under 
 the Bodhi tree during which millions of gods came to honor him. 
 
 Sfori/ of Bodhisattva^ s descent as a Ndga. — The Lord lived for 
 a long time with a large congregation at the park AmrapaK in 
 Vais'ali. There Yis'uddhamati, a Bhikshu, requested him to explain 
 the Nagavalokita. The Lord said a Jina, named Himas'asi, descended 
 from the Tushita heaven in the form of a Naga, and was born heir to 
 the king Shadvashana. In the 29 th year of his age, he renounced the 
 •world. After 12 years of asceticism he entered the kingdom of Magadha 
 where the daughter of a general honored him. He soon after became 
 Buddha. After obtaining the Bodhi knowledge, he went to the banks 
 of the Nairafijana. The whole earth trembled under his steps. Then 
 he returned to the Bodhi tree. The gods, who came to pay their 
 respects to the Lord, saw the Bodhi tree. Some conceived it was 16 
 miles high, some thought it was thousands of miles high. Some thought 
 it was decorated with pearls, some with rubies. Some saw a sinhasana 
 upon it, others saw the sinhasana two hundred yojanas high. 
 
 After this follows a panegyric on virtuous conduct and then the 
 story is continued thus : 
 
 When the serpent Kala visited Buddha on the banks of the 
 Nairanjana, the lord exhibited his skill in working marvels for the deity 
 Amrit^s'ana. When he assumed the form of a lion rampant, five 
 
 * The arguments are given at length in the Lalita Vistara, see my Buddha Gava, 
 pp. 41ff. 
 
U2 
 
 hundred lions turned round him in reverence. lu this way he suc- 
 cessively assumed the forms of a serpent, an ox, and a cuckoo. The ser- 
 pent praised the Lord in loud hymns. The Lord coughed. The 
 sound killed Mara with all his attendants. He penetrated into the 
 depth of Eodhi knowledge, and set the august wheel of virtue ia 
 motion. 
 
 Stori/ of Kus'a. — When he appeared at E^jagriha, the Bhikshus. 
 asked him why the wicked Mdra was destroyed by the coughing of the 
 Lord. The following story of Kus'a was related in reply.* 
 
 Once on a time, there reigned at Yaranasi, a king named Suban- 
 dhu. All of a sudden his bed- chamber miraculously turned into a 
 sugarcane plantation. One cane among the rest was so refreshing to 
 the eye that the king called some astrologer in, to ascertain what 
 was in it. They predicted that a son was to be born to the king from 
 the cane. In time the cane swelled to the size of a bamboo. One morn- 
 ing a boy issued, forth from the sugarcane tree, and he was named 
 Ikshaku, or the sugarcane-born. The boy was nourished by the chief 
 lady of the royal seraglio. On the death of S'ubandu, Ikshaku became 
 king. He had many queens, of whom Alinda was the chief. Even to an 
 advanced age the king was childless. He consulted holy men for getting 
 a child. Their advice was to open the seraglio thrice every fortnight 
 to the public use. All, except Alinda, took advantage of this liberty, 
 and, leaving the palace at night, went wherever they liked. One of 
 Subandhu's near relations held the post of Indra in the thirty-third 
 heaven. Indignant at the unworthy and shameful conduct of Ikshaku, 
 he transformed himself into an old decrepit dirty Brahman suffering 
 from a loathsome cough. He managed to throw himself at the royal 
 presence, and begged to have a queen for dalliance. The king gave him 
 the choice of his seraglio, and he selected Alinda. The Brahman dragged 
 the chief Queen of the palace, in spite of her stubborn opposition, to an 
 old dilapidated building in the suburb. Alinda had to wash his feet, and 
 to stand before him in complete nudity. But she would never consent 
 to prostitute her body. In the morning Indra threw off his disguise, 
 expressed his satisfaction at her conduct, and rewarded her firmness 
 by placing some drugs in her hands. " This will," said he, " remove your 
 barrenness. I grant this boon in accordance with your own desire. 
 
 • The substance of tlie story ia tlie same as given ia the Kus'a Jataka, (anie, p. 100). 
 
143 
 
 Dissolve this powder into water, and take the solution. Tour son 
 
 will be active and energetic, but since you did not respond to my 
 
 loving call, he will be like ugliness personified." Alinda gave a full 
 
 account of this incident to her husband, and he made the whole 
 
 seraglio use the medicine. The quantity of solution was so small and 
 
 the number of ladies so great that they had to take it in homoeopathic 
 
 doses by using the sharp end of a kus ''a blade for their measure-glass. 
 
 Five hundred children were born to the king. He named them 
 
 after the kus'a grass Indrakus'a, Devakus'a &c. The ugly child of Alindd 
 
 was named simply Kus'a or, as some say, S'uddhakus'a. He was 
 
 no favourite with the king, who made several attempts to disinherit him. 
 
 All the king's endeavours were defeated by the activity and energy of 
 
 •Kus'a. On one occasion, the king concealed a small ball of sweetmeat 
 
 under a big heap of large ones, and declared that any one of his sons who 
 
 could discover the small ball would be made king. Kus'a was given 
 
 the last chance, but that only served to make the work easier to him. 
 
 On another occasion the king promised to nominate him his successor 
 
 who could eat the fastest. All waited for dishes to be brought to them, 
 
 but Kus'a took his meal on the bare ground, and was, in spite of the 
 
 king's reluctance, nominated his successor. Finding that Kus'a had on 
 
 him the signs of royalty, the king determined to frustrate his hopes of 
 
 ascending the throne by concealing his wealth, and by declaring in 
 
 enigmatic terms at the time of his death where he had concealed them. 
 
 The king thought Kus'a would not be able to solve the enigmas, and 
 
 that any other son who could get the wealth would get the kingdom 
 
 also. On his accession Kus'a collected all the wealth by solving the 
 
 enigmas. One of these enigmas, for instance, was Tojananidhior 
 
 eight-mile hoard. But Kus'a dug a portion of the stable where 
 
 horses were harnessed, guessing from the word Tuj " to yoke" that 
 
 the stables were meant, and got the wealth. 
 
 Mahendraka, the tribal king of Bhadrakasat in Kanyakubja, had 
 a very beautiful daughter. Alinda immediately after Kus'a's accession, 
 set a negotiation on foot for her son's marriage to that princess. The 
 match was soon settled. The nuptials were celebrated with great pomp 
 by proxy at Kanyakubja. But Alinda was apprehensive lest her fair 
 daughter-in-law would commit suicide at the sight of so deformed a hus- 
 band. She, therefore, prepared rooms underground where, under the plea 
 
144 
 
 of family customs, she placed the young couple. No light was admitted 
 into the rooms. The couple enjoyed their honey-moon in the ■ dark. 
 But Sudars'ana, the princess, grew impatient to see her beloved husband, 
 and urged her mother-in-law to bring about an interview in the light. 
 Alinda, to avoid Sudars'ana's seeing the ugly husband, made one of 
 her step-sons personate Kus'a on the throne, while the real Kus'a with 
 his thick lips, corpulent belly, deformed head, held the royal umbrella. 
 Sudars'ana was well pleased with her supposed husband, but she express- 
 ed her indignation at so black and ugly a person being allowed to hold 
 the parasol. On one occasion when walking in the royal park she 
 fled from him as from a monster. 
 
 But in a short time, her mistake was corrected. At a great 
 conflagration of the city the elephant park was saved, simply by the 
 activity of the king. He was for some time in every body's mouth. 
 They described him as very black, with large red eyes, &c. Sudars'ana 
 then found out her error. She learned, to her great surprise and 
 grief, that the monster at the park was her real husband. She in- 
 stantly begged the permission of her mother-in-law to proceed to Kanya- 
 kubja. The permission was granted, and she set out for Kanyakubja 
 to hide her shame. 
 
 The king, unable to bear the separation, appointed one of his half- 
 brothers as regent, and proceeded himself to the north with a 
 Vina in his hand. On his arrival at Kanykubja bis first measure was 
 to apprise Sudars'ana of his presence in the city. By his skill in the 
 culinary art, he soon got himself appointed at the royal kitchen. There 
 in private he tried to persuade his refractory wife, but to ho purpose. 
 She was inexorable. 
 
 In the meanwhile, the scandal of Sudars'ana's leaving, and in 
 a way divorcing, her husband spread far and wide. Seven feudatories 
 of the king of Kanykubja offered to marry her. But their offers were 
 indignantly rejected by the king. They made a common cause with one 
 another, and advanced to seize the capital. The king, in wrath scolded 
 his refractory daughter, and threatened to cut her into seven pieces for 
 these seven rebels, if he got worsted in the coming conflict. Sudars'ana, 
 trembling with fear at so terrible a threat, had now recourse to her 
 almost divorced husband at the kitchen. He promised to save her, and 
 to fight her father's cause. The king was now told of his soa-in-law's 
 
145 
 
 appointment as a cook. He hastened to receive him, and, heaping 
 honors upon honors on him, made up for all his former neglect. The 
 hero advanced on an elephant towards his enemies, and by a shout at the 
 onset so quailed their spirit that they surrendered themselves his 
 captives. The king gave them each a daughter at the request of Kus'a. 
 After enjoying his triumph for a fevir days at Kanyakubja, Kus'a set out 
 in the company of his humbled wife for his own kingdom. On his 
 way, he looked at his own image reflected in a glassy brook, and was 
 so much disgusted at his deformity that he wanted to drown himself. 
 But just at that time Indra manifested himself before him, and presen- 
 ted him a garland set with the rare jewel called Jyotirasa. " Put this 
 on, and it will make you," said Indra, " the most beautiful man on earth. 
 When you wish to assume your own form, cover this with your clothes 
 and your beauty will be hidden." Kus'a put on the jewel, and 8u- 
 darsana was transported with delight, when she found her husband 
 blessed with a celestial form. 
 
 Buddha was Kus'a ; Mahendraka, the king of Kanyakubja, was 
 Mahandma ; Maya was Alinda ; Sudars'ana was Tas'odhara ; Mara 
 and his companions were the seven rebel kings. 
 
 At the request of the Bhikshus the Lord explained to them why Kus'a 
 was born so ugly. He said, in one of his previous existences, he was 
 Sudars'ana, and had a very loving wife. In his absence, she enter- 
 tained a Pratyeka Buddha with dainty food. Vexed at the sight of a 
 young man in his wife's company, he railed at them. His wife told 
 him to put a stop to his railleries, adverting to the holy character of 
 the guest, and called heaven to witness that there was nothing wrong 
 in her. The Pratyeka Buddha, too, to convince the householder 
 of his sacred character, fled like a flamingo through the sky. This 
 set at rest the suspicions of Sudars'ana ; he begged his wife's pardon, 
 fell into a profound meditation, and wished to have the faithful lady for 
 his wife in the next existence. Sudars'ana was that faithful wife. Her 
 husband was ugly, because he had entertained unbecoming suspicions 
 against a Pratyeka Buddha. 
 
 Stories of Harass attempts to seduce Buddha. — The question was 
 
 asked. Why could not Mara find a single flaw in the Lord's conduct, 
 
 though he watched carefully for several years ? The Lord said, this 
 
 was not the only time he had so failed ; once on a time the leader qf 
 
 \d 
 
146 
 
 a wild herd of cattle was followed long by a wily jackal who wanted 
 to have the ox's flesh, but the ox proved more cunning than the jackal, 
 and escaped. The ox was Buddha and the jackal Mara. This 
 story is called Vrishabha Jataka. 
 
 Buddha was at another time a leader of a troop of monkeys and 
 Mdra a marine monster who devoured every one of the monkey troop 
 which happened to come to the water side. The gradual decrease of the 
 number of his troop attracted the attention of the leader. After a 
 careful investigation he found the footprints of monkeys leading 
 to the water side were far greater than those returning from it. 
 He immediately published a mandate prohibiting his troop from going 
 to the water side, and thus saved all further destruction. This story is 
 called Vdnara Jataka. 
 
 In another existence the Lord escaped from the snares of Mara, 
 and made him experience a sad disappointment in the following 
 manner. Mara was a serpent, and Buddha a leader of monkeys. 
 The monkey-chief fell once into the lake where the serpent dwelt. The 
 serpent, to devour him, raised his head high above the water. The subtle 
 monkey instantly addressed the serpent, saying, " I would be no adequate 
 food for you, but see yonder there is a large troop of monkeys." As soon 
 as the stupid serpent turned his head to see the troop, the monkey put 
 one of his legs on his head and at one leap reached the shore. This 
 story is also called Vdnara Jdtaha. 
 
 Story of Punyavanta and his friends. — For several successive exist- 
 ences the Lord was a lover of virtue. In one of these he was Punyavanta, 
 son of Anjana, a king of Yaranasi. He had four friends, all sons of high 
 officials. They were Yiryyavanta, S'ilpavanta, Eupavanta, and Prajna- 
 vanta ; their names showing their peculiar excellences. The five friends 
 set out on a journey to Kampilya in order to test the usefulness of their 
 respective excellences. They found a block of timber floating on the river. 
 Viryyavanta, or he who was possessed of great strength, volunteered 
 to bring it to the bankT. He succeeded. The timber, to his great ad- 
 vantage, proved to be sandal-wood. The proceeds from its sale, 
 a hundred thousand pieces of gold, were distributed among the friends. 
 They were very glad, and they loudly praised the advantages of strength. 
 S'ilpavanta, or he who was skilled in the fine arts, then took up 
 a Vina or harp, and sitting in a corner of the city, began to play 
 
147 
 
 upon it. The charm of his performaaee drew crowds around him. 
 It was soon found that he had no match in the city. The Vina had 
 seven cords, but such was the dexterity of S'ilpavanta that when 
 one of these was broken, the same melting music proceeded from the 
 remaining six cords. He managed to perform the same tune even 
 when there was only one cord left in the instrument. He obtained large 
 rewards for his skill. These he shared with his friends, who were all 
 loud in the praise of artistic skill. 
 
 The charm of Eiipavanta's beauty captivated the heart of the 
 first public woman at Kampilya. At the bidding of her fascinating 
 paramour, the woman gave large sums of money to his friends, and 
 they all acknowledged the excellence of beauty. 
 
 It was now the turn for Prajnavanta, or wise man, to show his 
 worth. He went to a market place where he found a banker's son 
 quarrelling with a public woman for a sum of money, a hundred thousand 
 karandas. The banker's son had called in the woman the night before^ 
 and had offered her the sum of money in question as her fee for the 
 night. But she had other engagements, and therefore had to decline 
 the offer, promising to come in the morning. In the morning she was 
 told that the banker's son was in no want of her company as he had 
 enjoyed it in a dream. The woman then laid her claim to the money 
 on the ground that it was with her that he had passed the night. 
 The quarrel grew, and there was none who could bring it to an 
 amicable conclusion. Prajfidvanta offered his mediation. He ordered 
 the money . to be brought in, placed a mirror before it, and com- 
 manded the public woman to take the money from within the mirror. 
 " It is your shadow" said the subtle arbitrator, " that he enjoyed in a 
 dream, and you are entitled to a shadow ; how can you expect real and 
 tangible money in return. Take the money reflected in the mirror." The 
 woman was put out of countenance, and the banker's son, flushed with 
 success, gave a heap of gold to Prajnavanta, who called in his friends 
 to partake of his gains. 
 
 The meek and virtuous Punyavanta planted himself before the 
 royal palace. A minister's son, charmed with his simplicity, sought his 
 friendship. Punyavanta was lodged in a part of the king's residence. 
 When he slept there, he was waited upon by the king's daughter, who 
 felt an affection for him. The royal officers, having discovered the 
 
148 
 
 princess iu the company of a stranger brought the stracger to the king. 
 On irivestigation Punyavanta proved innocent. His high lineage too 
 remained no longer concealed. He was married to the Princess of 
 Kampilya, and was appointed heir to the kingdom. 
 
 Sbnaka was Viryyavanta in his previous existence. Eashtrapala 
 was S'ilpavanta. Surendra was Rupavanta. S ariputra was Prajnavanta. 
 
 Story of Vijitdri. — In another existence the Lord suffered greatly for 
 his love of virtue. He was then the open-handed munificent king Vijitari 
 of Mithila. His ministers and friends combined to banish him from the 
 kingdom in order to prevent the drain on the royal treasury on account of 
 his reckless donations. He lived in the midst of aforest in the Himalaya, 
 where Indra came to try his sincerity. In a long speech, Indra pointed 
 out to the ex-king the disadvantages of reckless munificence. He 
 produced a hell before the king where all the sufferers were ex- 
 travagant donors. But all these could not produce the least change in 
 the king's mind, and he declared that it was better to suffer in hell than 
 to see people suffering in the world. Well pleased at the declaration, 
 Indra went to heaven, where he commanded the clouds never to let a 
 drop of water fall on Mithila. The famine-stricken Maithilese restored 
 their banished king to the throne, and the drought was at an end. 
 
 Story of Kds'yapa's retirement from home. — When the lord was 
 living on the bank of the tank Karandaka, Mahakas'yapa gave a 
 complete history of the state of his mind before taking the Pra- 
 vrajya. The state of a householder appeared to him to be a state 
 of sinfulness and bondage, Brahmacharya appeared to be pure and 
 stainless. He renounced the world, and an accident brought him 
 in contact with Buddha, who gave him instruction. Buddha taught 
 him to carefully guard his mind from the allurements of the senses. He 
 told him to see with his eyes, to smell with his nose, to taste with his 
 tongue, to touch with his skin, but never to consider the objects of the 
 senses to be realities, for belief in the reality of sensuous objects brought 
 forth misery, pain and melancholy. 
 
 Story of Sdriputra. — Four miles from Eajagrih^ there was a 
 small hamlet named Alanda. A rich Brahman of that village had 
 seven sons by his wife Sari. One of them only survived. His name 
 was Upatishya alias Sariputra. He had a friend, named Kolita, of 
 the Mudgala clan j he was named MaudgalSyaaa after the name of his 
 
149 
 
 clan. They studied together under the same preceptor. Once on a time 
 on mounting the Agrasamaja hill, they fell in with five hundred 
 Yatis resident there. The state of perfect contentment in which 
 they lived, the consideration they enjoyed, the music and dance 
 of their establishment, stimulated the young friends to enter the 
 hermitage. They were admitted into the fraternity by Sanjayi, 
 son of Eaivati. Upatishya, known in history as Sariputra, learned 
 all the scriptures relating to asceticism in a week, and his com- 
 panion did the same in two weeks. By chance they met TJpasena, 
 a disciple of Buddha. TJpasena was on his usual begging excur- 
 sion. They asked him in private what sort of lessons did he receive 
 from his preceptor ? TJpasena replied that the cardinal doctrine of their 
 faith was that the world is a creation of pratyaya or false notion. 
 The subtle and penetrating intellect of Sariputra could not fail to 
 perceive the fundamental difference and vast superiority of this doctrine. 
 He resolved to throw himself, a humble student, at the feet of the Lord, 
 and persuaded Maudgalyayana and the five hundred Tatis to adopt the 
 same resolution. The Lord was then living in the same city. In the 
 first conference with the Lord, S'ariputra enquired of him as to who was 
 subject to birth and death, to life and bondage, and what were the causes 
 of these four phenomena ? The Lord replied, " a union of the four sub- 
 stances lead to all these. The causes of birth are ignorance, insatiable 
 desire for enjoyment and work. The causes of death are the loss of 
 longevity, loss of work and want of appetite. The causes of life are 
 longevity, work and form. The cause of bondage is one, viz. work ; 
 and work cannot be destroyed until ignorance is dispelled, and thirst 
 after enjoyment is quenched." By lessons and precepts like these, the 
 Lord emancipated S^ariputra and others from birth, death and 
 bondage. 
 
 The Lord said, this was not the first time that he had saved Sari- 
 putra and five hundred of his companions. In one of his former exist- 
 ences he was K^s'i, a powerful horse who crossed over the sea with five 
 hundred merchants on his back, and thereby saved their lives from the 
 snares of the female ogres of the Eakshashidvipa. Excepting the 
 incident of the laughing lamp, the present story is substantially the 
 same as that given in the (Bhadrakalpavadana) . 
 
 Story of TJcUyi, or Kdka Jdtaha, — When the fame of Buddha for 
 
150 
 
 his sanctity spread far and wide, the inhabitants of both sexes 
 of Kapilavastu clamorously demanded that he should be invited from 
 Eajagriha to their city. S^uddhodana, to please them, sent a deputation 
 to invite him. The deputation consisted of Buddha's youthful com- 
 panion Udayi and his favourite groom Chhandaka. They were, 
 on their arrival at Eajagriha, converted to the new faith by the 
 Lord- The S^akyas who had been raised to divine rank by their merits, 
 descended from heaven and urged the Lord to bless their relatives by 
 his lectures. 
 
 Following the example of S^ikhi, an elder Buddha, the Lord under- 
 took the journey to Kapilavastu on foot. Blessed were the lands 
 through which he passed. Health and plenty followed in his train. 
 Nature wore a smiling appearance wherever he presented himself. 
 Barren fields became fertile, and ruined cities rose into sudden pros- 
 perity. Celestial music filled the air. Heavenly flowers were showered 
 on the road. Gods smeared the roads with unearthly sandal paste. 
 His journey resembled a royal progress. It took him fifteen days to 
 reach the environs of Kapilavastu. The grove, called Nyagrodharama, 
 was fitted out for his reception. He was attended by eighteen hundred 
 Bhikshus. In the morning this whole army of beggars entered 
 the city to collect alms. Raja S^uddhodana, while on his way to Nya- 
 grodharama, happened to fall in with some of these bald-headed, half- 
 starved, emaciated men. He immediately fell into a melancholy vein of 
 thought. " what a change ! What a great misfortune. My imperial 
 son is reduced to the most degraded condition of human life !" These 
 thoughts were too much for him. Tears trickled down his aged cheeks. 
 He ordered bis coachman to turn back, and determined never to see 
 his wayward boy. The news of the king's strange conduct reached 
 Nyagrodhardma in a short time. Udayi, at the Lord's bidding, 
 passed to the royal presence through the air, showed some miracles, 
 praised Buddha in hymns, convinced the king of his son's great power, 
 and induced him to give up his former resolution. 
 
 When the king came to Buddha's residence, Buddha showed him 
 many miracles. S^uddhodana fell on his knees before his son. Buddha 
 delighted him with an affectionate and interesting conversation. 
 
 " How was it" asked the Bhikshus " that S^uddhodana was pur- 
 suaded by Udayi P" The Lord's reply was that in times of yore there 
 
151 
 
 was a king, named Brahmadatta, at Varanasi, and a chief of the crows, 
 named Supatra, was his neighbour. Supars'v5,.the wife of the crow-king, 
 was big with child. She longed for princely food. The minister of the 
 crow-king was immediately ordered to supply royal dishes. None 
 of the eighty, thousand of the king's subjects volunteered to steal 
 viands from Brahmadatta's kitchen. The minister set himself resolutely 
 to meet the queen's wishes. On the first day he succeeded very 
 easily. On the second day, the men employed in the kitchen spread 
 a net all round the cook-sheds ; but the cunning crow snatched 
 a portion of the food from the cook's hand as he was carrying it 
 to the dining-room. The food also was, on the third day, covered 
 with a net. The crow struck at the cook's nose with his beak ; 
 but the man dexterously managed to catch hold of him. He com- 
 plained to the king of the injury done by the wretched crow to 
 his nose. The crow too gave a true history of his mission. The 
 history surprised the king. He admired the zeal and fidelity of the 
 crow, and ordered a portion of the royal food to be set apart for the 
 crow-queen every day. Buddha was the crow-king ; Yasodhara, the 
 queen ; Brahmadatta, S'uddhodana ; and the minister, XJdayi. 
 
 The story of Hastim Jdtaka was told in answer to the query why 
 Mahaprajavati was blind with tears in his absence, {vide Bhadrakalpa 
 Avadana, Story XXXII), 
 
 Story of three Asuras.—The Lord trained many thousands of 
 creatures in his faith, by preaching, by precept, and also by working 
 miracles. Eahulu, Muchalinda and Sambara, three royal Asuras, 
 honoured the Lord with fiowers and salutations. They were, they 
 said, candidates for the ranks of Arhat. They fell into a deep 
 meditation. The Lord smiled at their over anxiety. Beautiful rays of 
 variegated colours proceeded from his teeth. These turned round 
 him and then disappeared. As'vaki asked the reason of his smiling, 
 for he knew Buddha never smiled in vain. ' These Asuras' said 
 the Lord, ' are sure to be in heaven. They will descend from that 
 place and worship Jina, and, after some hundred thousands of years, 
 become Jinas.' 
 
 Story of Yos'odhara's blandishments. — S'uddhodana invited the Lord 
 with his whole congregation, and gave him a splendid treat. He 
 was followed by Gautami, Mahaprajavati. Xas'odhara too gave him 
 
152 
 
 an entertainment. She approached her long-lost husband in a most 
 bewitching trim. She herself served him with dishes, and displayed 
 all those female arts which delude and enslave the sterner sex. But 
 her empire over the preacher's heart had been lost for ever. She sent 
 some choice sweetmeats through her darling child Eahula, who asked for 
 his paternal estates. Buddha said that he could give him an immense 
 amount of wealth if he would only enter the Pravrajya. Buddha 
 returned to Nyagrodharama after delivering a long lecture on virtue. 
 
 Why did Tasodhard try to tempt Buddha ? In reply to this 
 interesting question, the story of Ekas'ringa was by the Lord narrated 
 as related in a preceding page. 
 
 Padmdvati Jdtaka follows next (see page 65). And after that 
 Chandra Surya Jataka [see page 69J. 
 
 Story of TTpyaka called Gangapdla Jdtaka. — S^uddhodana issued a 
 proclamation commanding all the S'akyas who had more sons thaa 
 one to send one son each to the hermitage for the service of the Lord. 
 Five hundred S'akya boys left their homes, resolved to enter the pra- 
 vrajya. A barber boy, who went to shave the Lord, obtained two 
 DhySnas from him. The razor was, at the command of the Lord, 
 then taken away from his hand, and he obtained two others. The 
 S'akyas gave all their rich dresses to the barber boy. But the 
 boy, Upali, was then in a different mood. Disclaiming the rich 
 gifts, he presented himself before the Lord as a candidate for pra- 
 vrajyd. The S'akyas and Upali were made to accept pravrajya on 
 the same day. At the conclusion of the ceremony, the Lord said, 
 that Upali should be the chief of the S'akya Bhikshua. The S'akyas 
 honored Upali by falling prostrate at his feet. 
 
 The Bhikshus thought it strange that the proud S^atyas should 
 bring their heads low before a lowborn barber. " But" said the Lord, 
 " this is not the first time that they have prostrated themselves before 
 a lowborn man." He gave the following story in illustration : — 
 
 Two poor boys of Benares gave a few beans enclosed in leaf-pac- 
 kets to a Pratyeka Buddha. One of them desired to become a Brah- 
 man in his next existence, and the other a Kshatriya. For that act 
 of charity, they had what they wished. One was born, Brahmadatta, 
 king of Benares ; the other, Upyaka, a Brahman. Upyaka lived 
 
153 
 
 for a time ia intimate terms with a girl with whom he had fallen 
 in love. She desired to have perfumery and flower wreaths. TJpyaka 
 proceeded to the banks of the Ganges to get alms wherewith to buy 
 the needful. He got a masha (a bean). When he was bringing it it 
 slipped from his hand, and was lost. He set to find it out. Brahmadatta, 
 finding a Brahman intent on the diligent search of something in the 
 scorching meridian sun, sent for him, and asked him what he was about. 
 On being told of the loss of the masha the king offered to give him one. 
 " But," said TJpyaka, " that would make two if I could successfully find 
 out my lost bean." The King ofi'ered him a couple of m^shas, but still the 
 Brahman would not give up his painful search. He only said 
 if he could find his one out, that would certainly add one to all that 
 the king could give. The king at last consented to give him half 
 his possessions, when TJpyaka gave up his search. The king sacrificed 
 so much, only because he was 'disposed to love the Brahman. On one 
 occasion, putting his head on the lap of TJpyaka, he fell into a sound sleep. 
 TJpyaka, who already possessed half the kingdom through the king's 
 benevolence, now formed a project of obtaining the other half by put- 
 ting him to death. But his conscience stung him, and he gave up the foul 
 intent. When the king awoke, TJpyaka plainly confessed his treason- 
 able purposes, and asked his permission to renounce the world, saying, 
 that ambition can never be satisfied. On the departure of TJpyaka, the 
 king composed a verse in which he denounced ambition, and quoted 
 TJpyaka's conduct in illustration. Gangapala, the king's barber, hearing 
 the gatha, went over to TJpyaka and became a Bhikshu. He soon 
 attained the five experiences. [Panchabhijna.] 
 
 The success and good fortune of Gangapala induced the king to 
 throw himself with his whole court at TJpyaka's feet. This Gangapala 
 was TJpali, and the S^akyas were Brahmadatta's followers. 
 
 Story of Makdgovinda.— The Bhikshus asked the Lord why so 
 many renounced the world when the Lord himself entered the her- 
 mitage ? The Lord gave them a legend of Vipas'yi. Panchas'ikha, 
 the son of a heavenly chorister, illuminating the four quarters of the 
 globe with the lustre of his brilliant person, descended to where 
 the Lord was, and begged him to explain the legend of Mahdbrahma. 
 The Lord said, king Dis'ampati had a son named Renu. His family- 
 priest had a son named Jyotihpala who, having silenced all his 
 20 
 
154 
 
 opponents in a controversy, obtained the title of Malidgovinda. By 
 the instigation of Mahagovinda six nohle Kshatriyas demanded 
 from Eenu a share of his father's territories. Eenu was compelled 
 to dismember his father's empire, and cede the six provinces of Kalinga, 
 Pattana, Mahes'avati, Varanasi, Eoruka, and Mithila to the refractory 
 nobles. 
 
 Successful in their ambitious projects, the nobles proceeded to Maha- 
 govinda to ask him what to do next. Govinda turned his face to the 
 north, and fell into a deep meditation. Mahabrahma appeared be- 
 fore him in the fulness of his glory, and stood over his head. The saintly 
 priest, awed by the divine presence, chanted solemn hymns, and offered 
 flowers and incense. The boon that he prayed to obtain was instruo' 
 tion how to obtain immortality and perfect beatitude. The great 
 truth was revealed. Mahabrahm4 uttered the following words and 
 disappeared : 
 
 " Have affection for none ; be merciful to all ; seek solitude ; dis- 
 criminate truth from falsehood ; have no amagandha (raw smell) ; forsake 
 the company of women ; and you will obtain immortality." The 
 amagandhas are : anger, untruth, talkativeness, egotism, envy, cruelty, 
 speaking ill of others, and wrath. 
 
 Mahagovinda, having the great truth revealed to him, continued 
 no longer in the wicked course of the world, but with Benu, the six 
 Kshatriya chiefs, and thousands of others, entered the blissful state of 
 Pravrajya. Buddha was that Mahdgovinda. 
 
 Siory of Bahubuddha. — The Lord . said to Ananda there lived 
 in a certain Kalpa, Indradhvaja, a Tathagata and Arhat, in the 
 beautiful city of Indratapana. He explained the Maha Buddha to 
 Mabadhvaja ; Hahadhvaja did so to Dhvajottama, Dhvajottama to 
 Dhvajaruchira, and so on, till it was imparted to Bahubuddha. Then 
 come some verses in praise of Samyak Samddhi. 
 
 ■ Bahula^s conversion. — S^uddhodana requested the Lord to take his 
 meal at his palace as long as he would be at Eapilavastu. The lord was 
 eilen t. Edhula obtained the five lessons from his father, and renounced the 
 world in spite of his mother's remonstrances. The five lessons are these : 
 (1) " I take refuge with Buddha, I take refuge with Dharma, I take refuge 
 with Sangha ; Buddha is my only protector ; I have none else to look 
 after me ; Dharma is my only protector, I have none else to look after me ; 
 
155 
 
 Sangha is my only protector, I have none else to look after me. (2) I 
 solemnly take a vow of seclusion for life. (3) I will not take anything not 
 given me. (4) I will never tread the paths of a wrong-doer. (5) I will 
 never tell an untruth. I will fly away from the haunts of pleasure.-" 
 
 Sfor^ of Dlarmalabdha. — When the wicked Mara, discomfited 
 and put to route by the Lord, was lamenting over his sad lot, his 
 daughters, Tantra, Rati and others, tried their wily arts to seduce the 
 great ascetic from the path of virtue. But they too shared their 
 father's fate. After this, the Lord set the wheel of his religion in 
 motion, and became the great founder of a new creed. The Bhikshus, 
 always bent on enquiring after the causes of their Lord's actions, 
 asked him the reason of the discomfiture of the daughters of Mara. 
 They were told that there was in the city of Benares a good man 
 named Dharmalabdha, who grew rich by enterprising voyages by 
 sea. A company of five hundred enterprising youths waited in a de- 
 putation on him to request him to show them the way to wealth. He 
 received them graciously, but at the same time gave them fully to under- 
 stand the dangers and difliculties of sea voyages. He told them that 
 he traded with the people of the Rakshasidvipa. The Rakshasis of the 
 place were adepts in all sorts of fascinations. Unless one was con- 
 fident of rising superior to their temptation, it was not safe to transact 
 business with them. One who fell into their snare had no hope of 
 seeing the Jambuivipa any more. But still these worshippers of 
 mammon persisted. Dharmalabdha set sail with these five hundred mer- 
 chants in his company, and a few men-of-war to protect them. But the five 
 hundred young men, unable to resist the temptation of sensual enjoyment 
 placed before them by the Rakshasis, fell into their snare, and were lost. 
 In a few days after their landing at the cannibal island the gross and 
 material part of their body formed delicious dishes for the delecta- 
 tion of the female ogres. Dharmalabdha alone came back, laden with 
 riches. Repeatedly baffled in their attempt to tempt Dharmalabdha, 
 the wicked gang of demons held a solemn council. It was determined 
 at that meeting that one of their number should go to tempt and 
 ruin the innocent man. The chief of the mischievous crew— an incarna- 
 tion of deception— undertook to proceed to Benares. Concealed in the 
 form of a celestial damsel, and accompanied by an amiable and handsome 
 child, she presented herself at the door of Dharmalabdha, demanding 
 
156 
 
 admission into his seraglio as his married wife. She was denied access 
 by that firm and experienced merchant. But Brahmadatta, the king 
 of Benares, ignorant of her wiles and impelled by a chivalric feeling, 
 not only gave her protection, but took her as his wife. At the dead of 
 night the Rakshasi left the royal bed, made a feast of the king, and then 
 gorged her appetite with all that fell in her way. She did not even 
 Spare the elephants. Anarchy prevailed over the whole country. Next 
 morning, at d great council, Dharmalabdha was elected king. The 
 Kakshasis were the daughters of Mai'aj and Dharmalabdha was the Lord 
 himself.* 
 
 Story of a Goatherd,. — When the Lord was practising austerities at 
 Nairanjana in the burning heat of the meridian sun, a goatherd planted 
 a prpal tree by his side to relieve him. In a short time it grew into a 
 gigantic size, overshadowing an extensive tract of land. The goatherd 
 saw with delight the sudden growth of his tree. Eor the cheerfulness of 
 his heart, the source of all human bliss, the goatherd was, after his death, 
 tfauslatfed to the region of the gods of the class thirty-three. He came 
 down from that high position to dedicate the tree to the Lord, who 
 with silence accepted the offering. 
 
 Story of the Lord's Progress from Uruvilvd. — From Nairanjana the 
 Lord went to Kshirika, and thence proceeded to a small hamlet named 
 Ujjvala. There he remained for 49 days without touching human food. 
 On the fiftieth day a small quantity of ghi and honey was offered to him 
 by a merchant named Trapushabhallika.f The Lord gave a few of his 
 hairs, the pairings of his nails, and a few pieces of stones brought from a 
 great distance by his miraculous power, to the merchant and his com- 
 panions. The merchant established a stupa over these nails at a place 
 named Baluka, over the hairs at Keshasthali, and over the stones at S'ilu. 
 Indra gave the Lord a myrobalan. After eating the kernel, the Lord 
 threw the stone on the ground. Instantly from that stone grew forth a 
 tree of gigantic dimensions. This is the first time that the Lord's 
 Riddhi or miraculous power was displayed. Then for six long years 
 
 • This is the third version of the story told on page 97. The second version appears 
 on p. 149. 
 
 t In the Zahta- Vistara, chapter XXIV, there are two merchants named Trapmha 
 and Bhallika. 
 
157 
 
 the Lord practised severe penances at TJruvilv^. At this time a pious 
 man brought a S'onapanshukula* before the Lord, and offered it to him 
 on the express condition that he should not eat it until he brought his 
 austerities to a successful termination. The offerer was translated 
 to the region of the thirty-three gods. When the lord wanted to 
 partake of the fruit, he needed water to wash his hands and feet. Indra 
 excavated a river with his nails. The river is still called Panikhata. 
 When the lord wanted a vessel to wash the fruit, four great celestial 
 kings offered him four stone vases. In one he washed the S'onapansukula ; 
 in the second he purified it; the third he miraculously threw at 
 Trapushbhallika's dwelling in the Gandhara country. In the fourth he 
 ate. These four stone vases were afterwards consecrated by men. 
 The Lord then bathed in the stream of PfinikhSta. He then wished to 
 cross it. The Devaputra Kakubha, who lived in a large shady tree 
 named Kakubha, ferried him over to the other side of the river. There 
 he sat under the pipal tree planted by the goatherd. There for the. 
 first time did the thought of preaching the true religion cross his mind. 
 He should not, he thought, keep to himself, the truth, so subtle, so 
 brilliant, so grand, and calculated to improve the condition of mankind 
 so greatly. Mahabrahma and other gods at the same time came down 
 from the regions celestial, to confirm him in his resolution. He felt in 
 him a strength produced by previous meditation and by an irreproachable 
 character. He thought there were only five men of respectable antece- 
 dents who may receive the doctrines to be preached by him. They 
 were at Benares. He directed his steps, accordingly, towards that holy 
 city. His route lay through Gaya, Nahal, Bundadvira, Lohitavastuka, 
 Gandhapura and Sdrathipura. The last place was situated on the 
 banks of the Ganges. In the form of a goose the Lord flew over 
 the river, and reached the deer park at YSrinasi. On his way from 
 Gaya to Varanasi, he was entertained by Sudarsana and Kamandalu, 
 two Nagarajas, and Gaudha and Bundha, two Takshas. He had much 
 talk with Nadi and Upaka. In these conversations he declared in 
 unmistakable terms his own prophetship, and spoke in high terms 
 of his great mission on. earth. He claimed honors, superior to those 
 of Brahmachdris, Jinas and Arhats, and gave out that he derived every 
 doctrine of his creed by inspiration. f 
 
 * A kind of plum.. 
 
 t This story of the Lord's last days at Urnvilva and his progress to Benares differs 
 
158 
 
 At Benares, the five youths of respectable antecedents, who were 
 his first companions, were converted. They became Bhikshus. There 
 were, they were told, two ends which a Bhikshu should always 
 keep in view. There should be no ignorant hankering after external 
 enjoyments which were mere delusions, and also there should be 
 no blind faith in the existence of a soul as the source of suffer- 
 ing and distress. To attain these two ends it is necessary to meditate 
 on the four Aryasatyas ' or noble truths.' These were that there were 
 suffering, combination of sufferings, an annihilation of suffering, and a 
 Pratipat or belief which leads to the end of all sufferings. Union with 
 enemies and separation from friends &c., are sufferings. Social instincts, 
 ambition, love, &c., are the combinations of different sufferings. The 
 annihilation of these feelings constitutes the annihilation of suffering. 
 The belief or Pratipat has eight subordinate parts : 1, true insight, 2, true 
 resolve, 3, true speech, 4, true end of Karma, 5, pure living, 6, true 
 exercise, 7, true recollection, and 8, true meditation. The sufferings and 
 their combinations are to be shuned by all possible means, while their 
 annihilation is to be sought with eagerness. These noble truths were 
 twelve times thought over and mastered by the Lord. 
 
 External qualities, feelings of consciousness, beliefs and impres- 
 sions. — Are these Atma ? The external qualities are not Atma, for they 
 produce misery, and do not tend towards the attainments of the highest 
 bliss, the goal of human desires. For the same considerations neither 
 feeling, nor consciousness, nor the others can be regarded as Atma. 
 Candidates for Pravrajya should learn very carefully that the external 
 qualities, feelings, consciousness, beliefs or impressions, either external or 
 internal, subtle or gross, good or bad, past, present or future — these 
 are neither one's own self, nor are belonging to him. Misery and 
 melancholy have their root in these, therefore men should try to disdain 
 them. They are transitory, subject to birth and death, therefore the 
 sooner these are discarded the better it is for the hermit. 
 
 Story of Ajfidtakaundilya. — Ajnatakaundilya thought over these 
 
 noble truths for three times, and his eyes were opened. He was in 
 
 one of hia former existences a potter who cured a Pratyeka Buddha 
 
 from a bilious disorder, and obtained from him the boon that he should 
 
 be the first man to receive the religion of Sugata. 
 
 in many respects from what ooonrs in the Lalita Vislara, and seems to be a very corrupt 
 version. See my Buddha Gayd, pp. 45 f. 
 
159 
 
 Ajnatakaundilya was, in another existence, a merchant relieved by 
 the amiable and virtuous king of Kos'ala, who, to avoid bloodshed in 
 a war with the king of Kds'i, had abdicated his kingdom, and gone into a 
 voluntary exile. While roaming in the Dakshinapatha, he happened 
 to see a shipwrecked merchant who was on his way to the king of Kos'ala, 
 on whose munificence he counted for repairing his fallen fortunes. 
 Little did the poor man know that he was addressing the very king of 
 Kos'ala whose fortunes were now no better than his own. The king 
 instantly disabused him, gave him an account of his own misfortunes, and 
 expressed his sorrow that he could no longer be useful to a man in distress. 
 The poor merchant, disappointed at the last resort which hope had point- 
 ed out to him, fell into a swoon, and remained insensible for a long time. 
 But a glimpse of hope now shot through the heart of the good 
 king. He remembered that a price had been set on his head ; so 
 he persuaded the distressed gentleman, now recovering from the effect 
 of the swoon, to take him alive to the king of Benares. This spirit of 
 self-sacrifice surprised the king of Kas'i, who now repented of what he 
 had done, and not only gave the merchant a large sum of money, but 
 reinstated the king on his throne. 
 
 8tory of Five Disciples. Bhadravargiya Jataka. — The Bhikshus 
 enquired how it was that the five men of respectable antecedents, who 
 were the followers of Tirthikas, and were therefore ill-disposed to the 
 Lord's creed, were so easily converted ? It was an indication of very 
 great sagacity in the Lord that he made them his staunchest adherents 
 first of all. In one of their previous existences they were cast into the 
 sea together with the Lord, who was the captain of the merchantman. 
 They were all floating on the raging surge without the faintest hope 
 of being wafted to firm land. On a sudden they found the captain 
 whom they all implored to save them. Equally distressed with the 
 rest, the captain happened to remember an old saying, that the sea 
 never drowns a corpse. He instantly commanded them to lay fast 
 hold of him, which they did. He drew out a knife and plunged it in 
 bis breast. With his dead body they all were thrown upon the shore. 
 
 ' Stories of wicked kings.— Theie was, once on a time, a king 
 named Kalabha, reigning at Benares. Walking about in his pleasure- 
 garden in the company of the ladies of his zenana, he fell into a pro- 
 found sleep under a tree. In the meanwhile a Rishi from the Uttara- 
 
160 
 
 kuru came to the garden, and began to deliver a lecture to the ladies. 
 The king, when he left his bed, was greatly enraged at the conduct 
 of the uncouth stranger who had violated the sanctity of his female 
 quarters. He asked the Rishi who he was. The Rishi declared 
 himself to be a Kshantivadi, one who pardons all injuries, where- 
 upon the king drew his sword and cut off one of the Rishi's fingers. 
 The Rishi remained unmoved ; the king cut a second finger, and then 
 a third. Gradually his body was cut to pieces ; but he could not be 
 made to show any signs of distress. Milk only issued forth from the 
 wounds and no blood. The Rishi was Buddha in a former life. 
 
 King Arjuna of Hastinapura was in the habit of killing those 
 holy men who were unable to satisfy him by answers to the questions 
 put to them by him. He put to death Gautama, a most amiable old 
 Rishi, only for failing to answer one of his questions. 
 
 Nalikela was the king of Dantapura in Kalinga, who offered to some 
 Rishis for their repast a basketful of wild thorny berries called s'vanakha 
 (Flacourtea cotaphracta) , and forbad them to laugh on pain of death. 
 
 Dandaki was another of the wicked kings. He reigned at Gobar- 
 dhana in the DakshinSpatha. Vatsa, a disciple of Kas'yapa, who came 
 for a change from the Himalayan regions (for he was suffering from 
 consumption) to Dandaki's city, was buried under a heap of dust by that 
 wicked monarch. He was, however, rescued by a virtuous minister of 
 the king. On the seventh day after his rescue Vatsa died, and im- 
 mediately after his death, there was a great conflagration which 
 converted the whole city into a heap of ruins. The king perished with 
 all his wicked followers, the rescuer of Vatsa alone escaping for the 
 timely information afforded to him by the Rishi. 
 
 Another disciple of Kds'yapa, Sarabhanga by name, obtained great 
 merit by his austerities and his prowess. He was present at a great 
 sacrifice held at a place between the Ganges and the Yamuna. Ninety- 
 eight thousands of Rishis, three kings of Hastina and Dantapura {uiz. 
 TJdyaka, Ashtamaka, Bhinsaratha), and Indra, along with many gods, 
 honored the sacrifice by their presence. Before this assembled multitude 
 of gods and men Sarabhanga revealed the terrible fate that had befallen 
 these four wicked kings who dishonored the venerable sages. Dandaki, 
 he said, was hurled headlong into the abyss of a hell named Kukkura ; 
 Arjjuna, with head downwards, was placed upon the stake, NSlikela lived 
 on all that was loathsome ; and Kdlabha was drowned in the hell Abichi. 
 
161 
 
 Buddha in one of his previous existences was Svarabhanga, there- 
 fore he preached to all. 
 
 Notable conversions. — During his short sojourn in the Mrigadava, 
 the great preacher converted 30 kings and Piirna, a young Brahman 
 of Dronavastu in the Kos'ala country. Oa his way from Uruvilva he 
 also converted 700 Eishis with matted hairs. 
 
 When he was at Uruvilva, Raj^ Vimbisdra desired to see him, and 
 instantly heard of the saint's sadden appearance in the Shashtivana of his 
 own capital Eajagriha. The Lolxi preached the truth to him, and showed 
 him the way to Nirvana. The reason of showing this extraordinary 
 favour to the king was, that in one of his pievious existences he was the 
 Lord's playmate. His name then was Arindama, and that of the Lord 
 S'renya. He was king while S'renya was a hermit. In that existence 
 too the Lord, after 84,000 years of separation, had remembered his old 
 friend, and brought him to a hermit's life. 
 
 M. Em. Senart has an edition of this work now in the press. 
 
 Beginning, v^ srir: ''ift^i^T^^Tg i ^a^fsri)i<Tsi'g'^i«i: ^^jiwi! i w^rw^'ir- 
 siafri^jgT, siftr^T^i^T, ^^m'^jgr, ^f^r^r'n^'^sgr i f «•• ^^'^- 
 
 ^!rm I ^PjIsfr^fiSH^^Tf T S(fT!n?T5r'W5iT«)t sraflW^sfl^, yr^'iwsrTii^- 
 
 End. t^titT'^^^rsr '^Txiwr^ ^ ^^t srunwrr n^^^^tr v^\xjiv. n\ 
 
 Colophon. \fn ^%\-^^^'^-^ Wf^l « 
 21 
 
162 
 
 No. B. 28. 
 
 MANICHl/DA AVADANA. 
 
 Substance, paper, 12 x 36. Folia, 50. Lines on a page, 6. Extent 
 in s'lokaS, 1800. Character, Nevvari, Date, ? Appearance, old. Prose 
 and verse. Incorrect. 
 
 Story of Maniehiida, a pious king of Suketa, who had given his 
 own body to a demon. It was related by the Lord himself when dwell- 
 ing in the Jeta Grove of S'rcivasti. The lord having exhibited some 
 miracles, the audience greatly wondered, and enquired how he had 
 acquired the power of working miracles. Thereupon he narrated many 
 stories of miracles effected in his former existences, and then said : 
 Brahmadatta, king of Suketa, had a son bora unto him, who had on his 
 head at the time of birth a crown more refulgent than the sun, and 
 drops of moisture falling from it converted a mass of iron into gold. 
 On account of these miraculous events the child was named Manichuda, 
 alias Ratnachuda. When Maniehiida succeeded his father, he caused 
 many alms-houses to be established, and ruled the country with great 
 energy and justice. He had an elepha;iit named Bhadragrivi and a horse 
 named Ajuneya, each of which could travel 400 miles a day. At the 
 time there lived, in a cave in the Himalaya, a sage named Bhavabhuti. 
 The sage once found a beautiful damsel seated on a lotus in a tank. He 
 named her Padmavati, and brought her up in his hermitage. When she 
 was grown up, he made her over to Manichuda, who married her, and had 
 by her a son named Padmottara. The king once celebrated the great rite 
 of Nigada Mahayajna, and in course of it was asked by a fierce demon to 
 give him some human blood for food. Rather than disappoint a beggar 
 on such an occasion, and at the same time unwilling to shed human 
 blood, he ripped open his own neck, and gave the blood flowing there- 
 from. The demon next asked for some meat, and the king gave 
 his own body. Greatly pleased by this extraordinary munificence, 
 the demon, who was no other than Indra in that shape, assumed his own 
 shape, and offered him universal sovereignty, long life, or whatever else 
 he wanted. Manichuda wished to be a Buddha, so that he may be able to 
 effect the salvation of mankind. The boon was granted. On the 
 conclusion of the rite, the king gave away to the Brahmans by way 
 of alms his precious horse and elephant, as well as his wife and son. 
 
163 
 
 A neighbouring king, named Dusprasava, demanded the elephant, 
 and threatened war unless his request was complied with. Eather 
 than fight and bring on carnage, the king bought back the elephant, 
 and gave it to Dusprasava. At this moment four Pratyeka Buddhas 
 seized Manichuda, and carried him away to the top of the Himalaya, 
 where they left him. The minister of Manichuda ransomed the prince, 
 and placed him on the throne. The queen was ransomed, and brought 
 back home, and the Dusprasava was overpowered in battle. Thereupon 
 Dusprasava sent five Brahmans to buy of Manichiicla the crown which 
 was on his head. The king immediately split open his head, and gave 
 the jewel ; but by a miracle his head was reunited, and a new jewel of 
 even greater magnificence sprung on it. " This Manichuda" said the 
 Lord, " was myself in a former birth, and on account of my munificence 
 I am now able to work miracles." Asked what had Manichuda done 
 to attain the jewel, the Lord said, in a preceding birth Manichuda was 
 the son of Aruna, a king who had erected a jewelled stdpa on the 
 remains of Buddha S'ikhi, and the son had placed on it his own crown, 
 and decorated it with a jewelled parasol. 
 
 Beginning. -^ .rnr Tst^t'J fls^i»^Tfti^=^Hi: i ^f^ ^jm ifrw^%5L ^vv wJt- 
 
 ^■^^^T SfTW ^I5fT 1:1351 qi^TfeT I 
 
 End. iftf f^ f*'^^ ir^TfraasiTr^^rfiaiiwr f^'^i^if: <?^r=fri3wrTf Wirr- 
 
 Colophon. Tfti ^flf'JS'^^i^^i'f qf^^flT^ i 
 
164 
 
 No. B 4. 
 
 MAHA-STTAVATI. 
 
 Substance, Nepalese yellow paper, 12-6 X 3-6. Folia, 186 to 192. Lines 
 on a page, 5. Extent in s'lokas, 42. Character, Newari. Date, 941, Newari. 
 Prose and verse. Incorrect. 
 
 A charm for warding ofif evils liliely to result from adverse planets, 
 ferocious animals, and venomous insects. 
 
 It is said that on one occasion when Buddha was sojourning on the 
 bank of a tank near a cremation ground at Biajdgriha, his son Rahula 
 appeared before him, and complained of the sufferings to which he was 
 subjected by adverse planets, ferocious animals, venomous insects, and 
 diseases, and prayed for relief. Thereupon the Lord imparted to him a 
 charm which, when heard, or recited, or borne on the person as an amulet, 
 was calculated to keep such evils a hundred thousand miles away from 
 one so protected. The charm begins with the words " angd kalingd bhang& 
 varangd sansdra'tarangd," &c. This work", along with four others, 
 m., Maha-pratisara, Maha-sahasra-pramardini, Maha-mayuri, and Maha- 
 raksha-mantranusarini, bears the common name of Paneharalishd, or 
 the " five protectors." 
 
 The first page of each of the five works has on its middle a mgnette ; 
 that on the Maha-s'itavati, represents a green-coloured goddess with 
 three heads and six hands, seated on two Garudas. Of the heads one 
 is yellow, one red, and one of the colour of the body. 
 
 Beginning, n^ ^ht wji^^ ^Tsgfl'^rsvlrr^fj) i ^^ w^ir ^ «Tfl ^f^'sr 'ew^ ^TJi^rT^ 
 iiT^T ftK^T ^f*^^ wn^'ri f^: s(^f%i!fta?s} wmfx ircar ^^:5^i% 
 
165 
 
 End. 
 
 Colophon. ^TJg^r?rv(fff^wl srm ^'^if^'gi kt^ ^r^i^sjgT r^r^-^ gniTi i 
 
 No. B 4. 
 MAHA-EAKSHA-MANTEANUSA'RINE. 
 
 Substance, Nepalese yellow paper, 12-6 x 3'6. Folia, 169 to 1185. Lines 
 on a page, 5. Extent in s'lokas, 108. Character, Newari. Date, 944, Newari. 
 Prose and verse. Incorrect. 
 
 A charm for keeping off diseases. It was imparted by the Lord 
 when he was dwelling in the Bamboo grove near the town of Vais'ali. 
 A'nanda, who was in his "company, was directed to go and recite it in 
 the city of Vais'ali, and it brought untold blessings on that city. The 
 charm begins with the words, visarata (5 times repeated) Buddha 
 hkanukampaka ajnapayati, sarmhuddhdnumatina sarva-pratyeka-hud- 
 dhanumatina" &o. 
 
 The goddess represented in this codex is four-headed and ten- 
 handed, and seated on two peacocks. The colour of the goddess is red, 
 but her heads are successively white, red, blue and yellow. 
 Beginning. \^ sf^r wai^e^ ^TJg^^wsT^HTf?:"® I 'w; ^w^^^hi: i ^ flm- 
 ^cra^f^T «H^ vrji^i'T KisTiz't ft^^ftr m i tw^'^ ^^=^^fsr?T? 
 
 End. ^f^ ^^ 3^T^rt^ t^i'rt ^^Jii^^ntT w'SfliU^'T^tT'flrcr i 
 
 Colophon. ^ijg^^TT^T^'^^P:^^ Tr« M^inx^^ ^m^M^ i 
 
166 
 
 No. B. 4. 
 MAHA-SAHASEA-PEAMAEDINP. 
 
 Substance, Nepalese paper, 12i x 3^. Folia, 43 to 93. Lines on a 
 page, 5. Extent in s'lokas, 718. Character, Newari. Date 944, Newari. 
 Prose and verse. Appearance, old. Incorrect. 
 
 A collection of mantras and rituals for overcoming the evils which 
 wicked spirits cause to mankind. 
 
 The work opens, in common with the other four works with 
 which it is associated, in the usual style of the Mahay ana Sutras, 
 with the words " thus has it been heard by me," and claims to 
 be a work of that class. It is said that when the Lord was 
 dwelling in the grove of Prabhasavana, on the Gridhrakuta hill, 
 in Eajagriha, in the company of thirteen hundred and fifty fol- 
 lowers, he perceived, by his transcendental knowledge, that the town of 
 Vais'ali was then under great tribulation. Earthquakes, cyclones, pro- 
 longed cloudiness emersing everything into impermiable gloom, and 
 the evil eye of Saturn were rendering everything desolate there. At 
 this juncture all the principal gods, headed by Brahma and Indra, 
 appeared before the Lord, and prayed that the knowledge of the Maha- 
 sahasra-pramardini mantra may be revealed to them. Thereupon the 
 Lord enquired what mantras they knew to overcome supernatural evils ? 
 The great king Vais'ravana said, " when men are afflicted by Takshas, 
 they laugh, run about, talk wildly, get angry, tremble, knock about, 
 8fC., and for it this is my mantra." The words of the mantra are siddhe 
 susiddhe sattve ave arane bale tamhhe stamhhejatile akhane sukhane kha- 
 Ichane kharate kharange Tialipingale timingale timingilini mangale siddhyan- 
 tu mantra padd svaha, mama saparivarasya sattvandncha svastyastu, 
 vais'ravanasya maharajasya ndmnd balenais'varyddhipatyena cha svaha. 
 It means " may such and such (evils, naming them) be overcome by the 
 the name, might, majesty and supremacy of the great king Vais'ra- 
 vana." Similarly the great king Dhritarashtra gave his mantra for 
 overcoming Gandharvas, the great king Virudhaka his charm for over- 
 coming Kusmanda Preta, and the great king Virupaksha his charm for 
 overcoming Nagagrihas. Thereupon the Lord, with th,e voice of a lion, 
 declared before the audience : " I am possessed of the ten great powers ; 
 I possess the four great secrets. By me alone was Mara overcome with 
 his mighty army." He then recited the great mantra, " the secret for over- 
 
167 
 
 coming endless thousands of evils" : — Mahdndhasra-pramardini-sandhi. 
 It runs thus: asanga-khadgavate halanirghoshe sicre suravate vajrasame 
 vajrdgame vajradhare sushtfie jambhe dridhasaraviraje vighare vairagra- 
 prdpte arafie aranodharmayuJcte dis'i vighushte svdhd, smstyastu mama 
 sarvasattvdnancha tathdgatasya namnd balenais'varyddhipatehs'cha svdha. 
 
 On hearing this all the wicked spirits of the earth dispersed far and 
 wide ; and the lord appointed some of the leading gods guardians of the 
 diflferent quarters of the universe, each of the guardians undertaking to 
 keep the peace by an appropriate mantra which he recited. After this the 
 Lord, out of mercy for the Liohchhavis of Vais'ali repaired to them, 
 and blessed them, removing all their troubles by the great mantra 
 which he had recited. 
 
 The remainder of the work describes the different symptoms 
 which manifest themselves when a person is afflicted by particular 
 wicked spirits, and the rituals which should be observed when the 
 great mantra is to be recited, or worn on the person ; the details 
 varying under different circumstances. The Eev. S. Beal, in his Bud- 
 . dhist Tripithaka, notices a Chinese work named Sheou-hu-ta-tsien-kwo- 
 t'u-king or the Mahasahasra Mandala Siitra, which, 1 believe, is the 
 same with the work here described. It was translated by Shi-hu 
 during the Sung dynasty (Circa 960 to 1278), and is said to contain 
 
 Dharanis. 
 
 The mgnette in this case represents a fierce goddess with exposed 
 
 teeth and blue colour, seated on two crouching men of a yellow colour. 
 
 The heads are successively white, blue, red and yellow. 
 
 Beginning. s# t^t *fi^^ ^i^gflf rereggwf^sg i \^ wur ^ff^^T%vr gn^ 
 wji^i'T xi^Tzi f^f ^m m I -sz^^^^^ ^^qrw(?) ^^jri^K«:wg^'' 
 si«T# ^sf^'S vrim fVi^ef^ gr^fl4^^K5if«fwf 3j;^: i 
 
 End. ?;^fl^T'^^ «3i^i'r ^T^nnJiTi ^ f»mtT wh^ht Hrftrr^w^'^raffr 1 
 
 Colophon. '^TJ5'>'5Tgr'?^si«^sft f w fl'sr^Tii^^" ^«ra il 
 
168 
 
 No. B. 4. 
 
 MAHA-PRATISARA-KALPA. 
 
 Substance, Nepalese paper, 12^ X 3| inches. Folia, 1 to 42. Lines on a 
 page, 5. Extent in s'lokas, 588. Character, Newari. Date, 944, Newari. 
 Appearance, old. IncoiTeet. 
 
 A charm for destroying sin, disease, and all difficulties. 
 
 It was revealed by the Lord when he was dwelling under a kalpa tree 
 near a tank on the crest of the Mahavajra Meru mountain. It runs thus : 
 Omvipula-garhhe vipula-vimile vimala-garhhe vipula-vimala-vimala-garhhe 
 vimale jaya-garbhe vajrajvala-garbhe gatigahane gagana-ns'odhane sana- 
 papa-vis'O'dhane. Om gunavati gagana-viharini gagana-viliarini gaga- 
 rini gagarini girini girini gubhari gardhabhari gamari gahari gaha gaha 
 gargari gargari gagari gagari gabhari gabhari gabhi gabhi gahi gahi 
 gamani gamani gara gara guha guha guru guru guruvichale muchale sumu- 
 chale svdhd. The meaning of most of these words is unintellegible, but 
 the sentences formed by them are said to he most effectual in overcoming 
 evils of every kind. In illustration of their supreme power, several stories 
 are recited. In one case a person, bitten by a cobra, was saved from im- 
 pending death by reciting it. Brahmadatta, after bathing in the Ganges, 
 put the charm on his head, and thereby overcame a powerful king with 
 whom he was engaged in war. A Brahman, suffering from leprosy, put it 
 on his neck and was immediately cured. On his death he was carried 
 away by the messengers of Yama to the dreadful hell called Abiohi. 
 On his appearance there all the instruments of torture lost their power, 
 and the dwellers of hell were restored to felicity. Tama was there- 
 upon obliged to remove him from this place of confinement. A ship was 
 once assailed by sea-monsters, fearful storms, thunder and light- 
 ning, and was on the point of being engulphed into the sea, when one of 
 the passengers wrote the mantra on a piece of paper, and stuck the paper 
 on the top of the mast. Thereupon all commotions subsided, and the 
 ship safely reached its destination. A malefactor was sent to the 
 place of execution ; he put the charm on his head, and the instruments 
 of the executioners could no longer hurt him ; and he was allowed to 
 go away. After these illustrations come the rituals for consecrating the 
 charm for putting it on, and then the praises thereof. The name of 
 this work does not occur in the Rev. S. Beal's Catalogue of the Chinese 
 Tripithaka. 
 
169 
 
 The vignette on the first page of this codex represents a goddess with 
 four heads and eight handsj and seated on two lions. The body of the 
 goddess and that of the lions are white, but the heads of the goddess are 
 successively green, white, red and yellow. 
 
 Beginning. \^ sffli HJi^^ ^T^fl'^rsiffr^Tir*) i v^ fl^T ^fr^^fgj't '^^^ wji^^ 
 f^<fiHJ*ad«TT>f fl'^T^^rfiJ^I'^ H^I^^JJ'Si^R'q »(fff^ ^^Tflffl- 
 
 End. ^^fltm^ wjrar'TifmirT ^^rar^i'^: ^ 'w w^rwr^"!?^ ^ fww^€ 
 
 apjolrq %^t nn^tr Mrf'sifmHisi'^fVfrr i 
 Colophon. •^mir^^ffi^KT w^rf^^T ttsV Trgift^fra^ f^'gm^^T^ ^^ra; i 
 
 No. B 2. 
 MADHYAMAKA-VRITTI. 
 
 Substance, Nepalese yellow paper, 16 x 4 inches. roHa, 201. Lines, 7 
 on a page. Extent in slokas, 3,200. Character, Newari. Date, ? Prose 
 and verse. Old. Correct. 
 
 A commentary on a work called Vinaya Sutra. By Chandrakirti 
 A'charya. The text is not forthcoming, nor has it been noticed by M. 
 Burnouf, nor in the Chinise Tripithaka; but initial words and sometimes 
 entire stanzas occur in the commentary. Though the name of the text is 
 rinaya, or "discipline," to judge from the commentary, the work is 
 throughout metaphysical, and describes the rationale or philosophy 
 of mental phenomena. The commentary is divided, probably in ac- 
 cordance with the text, into 27 chapters. Contents: I. On 
 coo-nition of external objects. II. Perception of motion. III. The 
 nature of the organs of sense. IV. Shape and colour. V. Animated 
 beings VI. Attraction and the attracted. VII. Consciousness. VIII. 
 Cause* of consciousness. IX. Conditions precedent of consciousness. 
 X. Relation between cause and effect, or of fire and fuel. XI 
 Existence, or of those who suffer birth, pain, pleasure and death XII. 
 Pain, what is it? XIII. Residual impressions. XIV. Relation be- 
 22 
 
170 
 
 tween agents, organs and objects, as the seer, the seeing and the object 
 seen j the hearer, the hearing and the object heard, &c. XV. Nature o£ 
 disposition. XVI. The free and the bound. XVII. Deserts, their 
 cause and effect. XVIII. Enquiry into what is self. XIX. Times past, 
 present and future, their relations. XX. Subsidiary causes of fruition. 
 XXI. Thought, its origin and cessation. XXII. Existence of Tathagata. 
 XXIII. Origin of love, enmity and delusion in relation to good and 
 evil. XXIV. A'ryasatya or afflictions. XXV. Final emancipation. 
 XXVI. Five instruments of knowledge, consciousness. XXVII. Right 
 and wrong consciousness. 
 
 The author of the work is a Sunyavadi or Nihilist, who does not 
 admit the material existence of anything, and the object of the work is 
 to prove that nothing exists. The way in which he works out his theory 
 will be illustrated by the following extract. The subject being vision, an 
 antagonist is supposed to remark : (Text) " vision, audition, smell, taste, 
 touch and mind are the organs, and the objects of these six are what are to be 
 seen &c." (Commentary.) " Hence it follows that vision &c., are natural 
 powers. But vision cannot be a power. If you say to see is vision and 
 it is the eye, and colour may be described as its objeet.^^ (It is not so.) 
 (Text) " The eye does not perceive the truth of its own self ; and how can 
 that which cannot see its own self perceive others ?" (Commentary.) 
 " Thus the eye does not see its own self, for to do so would be an impossible 
 function. (If you say) Though the eye does not perceive itself, still it 
 beholds others like fire, i. e., even as fire burns the substance of others and 
 yet not its own, so the eye sees others though not itself ; it would not be 
 consistent." (Text) " Because the example of fire is insufficient to establish 
 vision." (Commentary.) " The example of fire which you have adduced 
 is not ' sufficient' i. e., it is not apposite and not applicable, because" 
 (Text) " the eye-possessing (is applicable to) what has been said about 
 going, gone, and not-gone." (Commentary.) " That which exists with an 
 eye is eye-possessing. The example of fire which you have adduced 
 to establish the eye, has been condemned along with the possessor of 
 the eye. How so ? By the words ' going, gone and not gone.' Thus, 
 that which is gone cannot go, the not-going cannot go, nor can the 
 going go, and so the fire does not burn the burnt, nor does it burn the 
 unburnt, and these are parallel passages. Thus, as the gone, the not-gone 
 or the going, does not go, so the seen does not see, nor the unseen see, 
 
171 
 
 and the seeing, which is neither seen nor not-seen, does not see. This is 
 What is said. Even as the gone does not go, so, it is said, the burnt 
 dees not burn, and this is what is meant. And since the example of the 
 fire is condemned by the example of going, gone and not-gone, the 
 example of fire cannot be of avail to establish the position about the 
 eye ; and hence the conclusion is that the eye does not see others as it 
 does not see itself." 
 
 sr qisffT v^miM ^ if^f^r njq'cr'r ii 
 
 Jr^^^ ^w?f ^T(»Tif si xfw^ ■^Tsifsj fjR^rf^trsrr^ i ff^r^ ^mr- 
 
 ^wsn^ ^mrflj^^if^^ sr qjafcr i ^rer^f^ ^^sf i ^^f«r 
 
 ^IWTSl'S? ^'^fJT T ^liSTsf 1^ ^Ksf 'T'CH'^r sf^frr Sf ^Tiirrsf ^fir I 
 ^^sr^ srfg;?^ «^%Ttr'5I^: ^ Sf ^JjgTHT SfT^ ^fT^l Sf ^sg^r ^75^: I 
 
 ^i^sr 5iw#T i"rtfi.- 1 %sr 'itftRfT'? I JiRrflTsrnfTTit: i nir f^ i^ 
 
 T<^Tfi[srT gsi ^T^ I ■?!«?[ '^ sr ir?r sriJiw sr JiRfflrsf >iRrt i i^ sr 5^ 
 ?jg^ »rr^^5^ ^^ ?sg% sirssF^fsr^w ^imrsf sr sagt x.mH 
 
 ^(■^ I ^# ^^^ T33^ HT^f^Rjrf^sfT ^fysar'H'r ^^ aiRfrisfwrnJiir- 
 ■^grnj ^h ^iw ^%Tsftr^^w'rf«f5f';f*r sr ^sqt 1 ?r«i^ f9^^»r^ 
 ^TW^^^ Tcrsrfq sr qajrWIffr 11 
 Beginning. # sf»r: ^t^^^'^rq 1 ■^ srtx ^^^^t^ i 
 
172 
 ^'^■ng^fq ^-Rf^ ^ra^tfiT ffFtfg '^ n i? II 
 
 ^TRTWSIR srfririr!? ?I^ ?fr^T+ +Tt f^sfrf ^ft^ I 
 
 End. %tf 'a^T'B^rst.'JlTf^'j^T ^^?l^ tifs(9=3^ ii'^T^'g^ wift?rflf«sT- 
 
 Coloplion. ?;<?jT^i!q'^^^f^qT^n?x:f^«iT^t si^q?[i?it fl^«^¥flT ?fBq<\^T 
 
 ^T%TfjT:s(^<qsr^frH^T«i5n^Tsr^q'!iifV»iTK'< ^T^^q!^^^^iT'*iKgRi^ 
 
 No. B 4. 
 MAHi^KA'LA TANTEA. 
 
 Substance, paper, 10" x 21." Folia, 74. Lines, 5 on a page. Extent 
 in slokas, 400. Character, Newaii. Appearance, old. Date, Newari Sam vat, 
 923. Prose. Incorrect. 
 
 A treatise on mystic rites. Anonymous. Contents : Origin of the word 
 Mahakala. Fire altars. Mantras for two-handed divinities. Mantras for 
 killing, dementing, stupifying, and subjugating persons. Rules for the 
 lustration called Vajrabhisheka. Ditto for bathing images of gods. 
 Praise of the Mantra of Devi. Rules for worshipping Mahakala. Ado- 
 ration of particular Devis for the attainment of special objects. Persons 
 who have attained perfection in the above forms of worship. Attainment 
 of transcendental powers by rites performed on corpses. Rites for win- 
 ning others' affection. Ditto for causing obstruction in others' affairs. 
 Ditto for causing stupefaction. Ditto for causing death. Ditto for 
 
173 
 
 preventing rain. Ditto for pacifying Saturn when irate. Ditto for 
 removing all disturbances. Ditto for managing kingdoms. 
 
 There is a Hindu Tantra of this name, and the contents are closely 
 similar, but it is a distinct work. 
 Beginning. # ■ifw- ^'t^^«'^r^T^T^ I f^ ii^T jcT^^fgr^, ^fl^ wimr^^ ^A^x 
 
 End. tRt 'sft^T^T^T^rPW^T^ ^'^^r^^^if^ *w'5r|5ir ^if^?rfl«jvt=^fgni I 
 
 Colophon. •3:c^-^ fl'^T^T^W'W^I^ ^'^^^[Vrf^^ fl'^T^raJT'W'CTW ^flljj I 
 
 No. B 4. 
 MARKMAYtfUt. 
 
 Substance, Nepalese paper, 12| X 3| inches. Folia, 74. Lines on a page, 
 5. Extent in slokas, 1036. Character, Newari. Date, 944 Newari. Appearance, 
 old. Incorrect. 
 
 A collection of mantras for neutralising the efEect of snake-poison. 
 
 When the Lord was in the Jeta grove at S^i'avastl, A'nanda reported 
 that a Bhikshu had been bitten by a black serpent, and was on the point 
 of dying, and thereupon the Lord revealed the mantras. They are all 
 of the same character, full of repetitions, and unintelligeble words. One 
 of them runs thus : — I4i vidi kidi hidi pidini mede do deinhd dde udde 
 ffkade durghade hirini chatudi hurivegddl vegddi pasupisdcliini aponini 
 svdha. — Another begins with the word hu repeated 36 times, then putu 9 
 times, then, nagaleleke &c. The mantras are said to have been originally 
 known to a king of peacocks who dwelt on the southern scarp of the 
 Himalaya, and thence their name ' Mayurf or relating to a peacock. 
 Peacocks are well-known to destroy small snakes, but I have never heard 
 of their attacking cobras. In the Rev. Mr. Seal's Catalogue of the 
 Chinese Tripithaka, this work occurs under two names, vw., Fo-mon-ta- 
 kong tsio-ming-wong king, and Suk-tung-Fo-muk-to-kon-tsio-ming- 
 wang-king, with the Sanskrit name ' Maha Mdyuri-vidya-radjni-dharani.' 
 
 Beginning. ^ Twr «Jr^rg ^rajfl^wr^^r II 
 
174 
 
 lEnd. x^wtr^^ «riWT5r ^ttTastt ^rg^RT?'^! ^ '^ «T^t q^f«f ^- 
 
 Colophon. ^T^fl'^TflT^iSr^^ T:Tift g4r^?Tf«rW^ w^ikt i i 
 
 No. B 4. 
 
 MARICHl NA'MA DHi*^RANl. 
 
 Substance, paper, 71 x 3 inches, rdia, 2. Lines on a page, 5. Extent 
 in £okas, 50. Appearance, old. Character, Newari. Prose. Incorrect. 
 
 A charm for self-preservation. It was imparted when the Lord was 
 at the Jeta grove in S^ravasti. In the course of one of his lectures he 
 said, " There is a goddess who travels before the sun and the moon j she 
 is invisible, indestructiblej incomprehensible, intraetible, unblamable, 
 and unassailable by weapons. Her name is Marichi (darkness-destroyer) . 
 Whoever hears her name becomes possessed of her qualities, and this is 
 her mantra.^' The mantra begins with the words. — " Om prahramasi, 
 prakramasi, udayamasi, vairamasi," &c. The Chinese verson of this work 
 bears the name of Fo-shwo-Ma-li-chi-tiea-to-lo-li-catan-king, which means 
 ' Buddha recites the Dharani of Marichi Devi, and extends to two pages- 
 In this work we find an attempt made to render iJsha or the Dawn of 
 the Hindus subservient to Buddhist worship. 
 
 Beginning. \^ im wmTi ^Wfl'^rnTfr^r^: I ^ ^m ^fTfl^f^f'T ^M% WJtwrt^ 
 
 End. •# ^^^ift'T^T^^'i't ^5|^S5i^^i>r(tg w't ^5»?^ wi-^r I 
 
 Colophon. ^T^gmf'C'^m^^K^t 'swra: I 
 
175 
 
 No. B 39. 
 PARAMARTHANAMA-SAf^GlTI. 
 Substance, Nepalese paper, 7^ X 3 inches. Folia, 72. Lines, 6 on a 
 page. Extent in ^lokas, 100. Character, Newari. Appearance, fresh. 
 Date, ? Prose and verse. Incorrect. 
 
 A hymn in praise of Buddha, each letter o£ the alphabet forming 
 a distinct epithet, and implying an attribute of the sage. It is said to 
 have been imparted by Buddha himself at the request of certain Bodhi- 
 sattvas headed by Vajradhara. This style of stringing together epithets 
 to form names is common both to the Hindus and the Buddhists, and is 
 not unknown to the Arabs, who have similar works. One of their works 
 is named the " Handsome names of God.^^ 
 
 Annexed to the codex there are eight other hymns; (1) to Manjusri, 
 in eight stanzas j (2) to Vagisvara; (3) to Buddha as Dasabala; (4) 
 to Avalokitesvara by Chandrakanta, a Bhikshuni; (5) to S'akya by 
 Yasodhard ; (6) in praise of the personal beauty of Avalokitesvara ; (7) 
 to Avalokitesvara, by Charapati; and (8) in praise of Sangha. 
 Beginning. ■^ ^^r ^^T^ ifct i 'itr vnra hk^ I 'r^: ^^(^ I ^J'^fft ^r^j: I 
 ^ ^^t: gf^ Att ^^^si^fl^ 'i'^t ^ '^ ^^t: 
 
 -J 
 
 atsT^^'T nm^t ^^xw ^s^si II ^ II 
 
 »Jf3'iH'Cl'5(^^^^^^'?TF<!!fH: I 
 
 ^ifT^flf ^t^^T ^^'\«<5^F<iFwi I! ^ II 
 a^rqjrnf ?r^'5i^^^'«i^^! ^K' ii a ii 
 
176 
 
 5(i!TRl sfm ^^ ^Ji^'fi rr^rrJi^ i 
 
 »?f%fn^ ^5n«Ti^ ^TSRTOT?? ^ f^^r I 
 End. Ji'w'ftr^Ktq^fl^r^i oUi^'^fiwi 
 
 Colophon. ^r^qfli^rajMrfT ^re »iwr'?F^^rrr fl'?rar>icT'^rirfg<i^HTr<^3ir5i<Tz^r?i^ 
 
 No. B 4. 
 
 PARNAS'AVARINAMA-DHA'RANl. 
 
 Substance, Nepalese paper, 7x3 inches. Folia, 2. Lines, 5 on a page. 
 Extent in slokas, 12. Character, Newari. Date, ? Appearance, old. 
 
 Prose. Incorrect. 
 
 A charm bearing the name of Arya Parnasavari, a demi-goddess or 
 she-demon who is said to dress herself in leaves. It is full of mystic and 
 cabalistic terms, and is believed, if worn on the person, to protect 
 one from all evils and accidents. If begins with the words Om amrita 
 amrita amrita-hhava amrita-hhava amrita-samhJiava, and ends with Om 
 Pisachi parnasavari kriii hah, Mm phat pisachi svdha. 
 
 Beginning. ^ ^tr wjiwit ^i^TWJi^^'^rfr^T^ i sitrT^^^r«j i tw ^fflfrrwr^ 
 wji^rft f^m^ ^^^«:^-^ ^\■^(.^^x.lz^\^ \ ^rfsi ^rf'^f^^^T5g<T<T^'n i 
 
 End. ^ filJof^ 'I'Jsi^fK ^x ^: w <ii^^ ft^Tlf^ ^rer i 
 
 Colophon, ^isqq'q^x^'^ sfrfl ^T^i/t g^rar i 
 
177 
 
 Nos. A 1 to A 4. 
 PRAJNA-Pi^RAMITA, S'ATASAHASRIKA. 
 
 No. A ]. (volume I.) Substance, Nepalese paper of a yellow colour, 
 pasted double, 9^ x 6 inches. Folia, 467. Lines on a page, 11. Extent in 
 slokas, 26,968. Character, Newari. Date, N. E. 923. Appearance, old. 
 Prose. Generally correct. 
 
 No A 2. (volume II.) Substance, Nepalese paper of a yellow colour, 
 pasted double, 20i x 6 inches. Folia, 511. Lines on a page, 10—12. Extent 
 in Slokas, 35,259. Character, Newari. Date, N. E. 924. Appearance, old. 
 Prose. Generally correct. 
 
 A 3. (volume III.) Substance, Nepalese paper of a yellow colour, pasted 
 double, 21 X 6 inches. Folia, 499. Lines on a page, 10. Extent in slokas, 
 24,800. Character, Newari. Date, N. E. 924. Appearance, old. Prose. 
 Incorrect. 
 
 No. A 3|. (a second copy of volume III.) Substance, Nepalese paper 
 of a yellow colour, 14^ x 4. Folia, 623. Lines on a page, 9 to 11. 
 Extent, 24,800. Character, Newari. Date, N. E. 871. Appearance, old. 
 Prose. Generally correct. 
 
 No. A 4. (volume IV.) Substance, country-made yellow paper, 21 x 6 
 inches. Folia, 534. Lines on a page, 10. Extent in Slokas, 26,650. Character, 
 Newari. Date, 920. Appearance, old. Prose. Incorrect. 
 
 The generic name Prajnd-paramUd or " transcendental knowledge" 
 includes five different works. The first of which is said to comprise matter 
 sufficient to make up one hundred and twenty-five thousand octosyllabic 
 verses. The second contains one hundred thousand similar verses ; the 
 third, twenty-five thousand verses ; the fourth, ten thousand verses ; and 
 the fifth, eight thousand verses. Of these, the Asiatic Society's Library 
 contains the 2nd, the 3rd, and the 5th. All these are in prose, and, roughly 
 speaking, the extents traditionally assigned to them are nearly correct. 
 The work under notice is the second ; it is generally known under the 
 name of S'atasdhasrika, or the recension of a hundred thousand verses. 
 By my calculation of 13^ letters to the sloka, the actual extent is 113,677 
 slokas. The specific name of the work is Raksha-bJiagavati. It comprises 
 72 chapters or Parivartas, divided into four parts or khandas. It 
 is preeminently a work of the Mahayana class, and its main topic 
 23 
 
178 
 
 is the doctrine of Sunyavdda or the evolution of the universe from 
 vacuity or nihility. This topic is developed in the form of discourses 
 in which Buddha himself is the chief expounder ; but some of his 
 principle disciples also appear as teachers. In the course of the discus- 
 sions, all topics of metaphysics which had engaged the attention of the 
 Buddhists and the Hindus are expounded at length, adverse systems are 
 refuted, and everything is made to accord with the doctrine of nihility. 
 The system of Hinayana is especially noticed, and refuted repeatedly. 
 True Buddhism is declared to be founded on the theory of nihility, and 
 the attainment of the highest perfection is made to depend on the perfor- 
 mance of meditations of which the object should be sunyata or nihility. 
 The meditations enjoined are the same which are described in the SlMthya 
 Sutra of Kapila, and in the Yoga SuLra of Patanjali, and most of the 
 technical terms used are evidently borrowed from the Hindu systems. All 
 the duties enjoined in the Vinaya are repeatedly advocated, and their philo- 
 sophical bearing to the vacuous doctrine is expounded. With so unreal an 
 ultimatum, the force and persistency with which are enjoined the duties of 
 benevolence, charity, good conduct, and abstinence from evil, each called 
 a pdramitd, are remarkable. 
 
 The work opens with the description of a scene on the Gridhrakuta 
 hill, near Rajagriha, where the Lord performed a Samadhi, whereupon 
 flames issued forth from his body, and illumined the ten quarters of the 
 globe. He then opened wide his mouth, wherein were seen thousands of 
 thousand-petalled golden lotuses, amidst which his image was seen seated. 
 The light from his body relieved mankind from all pains and troubles. 
 The dwellers in hell were ransomed ; the deaf regained their power of 
 hearing ; the blind were restored to sight. Gods and aerial spirits all 
 came to the place to worship the sage. Thereupon a Bodhisattva, named 
 Samantarasmi, asked the cause of this light. This led to the sao-e's 
 imparting to his audience the Prajna-paramiia. The different pdramitds 
 were then successively expounded ; these include the hundred and eight 
 pdramiids noticed in chapter IV of the Lalita-Vistara and a great 
 many others ; the advantages of following these pdramitds are also detailed. 
 The subject of vacuity or nothingness, sunyatd, is next expounded. Then 
 tollow instructions on five kinds of instruction {s'ihshd}, eight kinds of 
 disposition of the body [angaramaUva), four kinds of meditation («?,4_yaMa), 
 four kinds of proofs (pramdna) , four kinds of bodilessness {arupya- 
 samfipaiti), five kinds of consciousness {abhijni), six kinds of memory 
 
179 
 
 (anusmriti), which result from a knowledge of the true import of vacuity. 
 Varieties of vacuity. Contrarities. Exercise of six of the paramitas. 
 Purification of the senses. 
 
 Chapter II. The second chapter is devoted to the exposition of 
 the true character of the soul (atmd), and its relation to form, colour and 
 other qualities, and to vacuity (sunyata). 
 
 Chapter III. Chapter third treats of the necessity of Bodhisattvas 
 abstaining from passion, envy and other mental perturbations, and the 
 relation of those perturbations to calm contemplation of the truth, and to 
 vacuity. 
 
 Chapter IV. Relation of form to reality, and the propriety of 
 ascertaining its bearing to vacuity. 
 
 Chapter V. The ascertainment of the notion of greatness, agitation, 
 pain, pleasure, dispassion &c. through knowledge. Various forms of 
 Samadhi calculated to afford that knowledge. 
 
 Chapter VI. All qualities are illusive {mayamayd). How they are 
 to be overcome. Yoga is pointed out as the means for it. The influence 
 of Marasatan in frustrating the fruits of Yoga, how to be controlled ? 
 
 Chapter VII. Bodhisattva defined, his supernatural powers how 
 derived ? Humanity and its characteristics, how they are to be overcome 
 by a Bodhisattva ? Purport of various epithets used to indicate a Bodhi- 
 sattva. How a Bodhisattva merges all natural attributes into vacuity ? 
 The six paramitas. 
 
 Chapter VIII. Characteristics of various kinds of Samadhi, such as 
 Surangama, Ratnamudra, Sinhavikridita, Suchandra, Chandradhvaja, 
 Sarva-dharmasangata, Vilokitamurdha, Dharmadhatu-niyata, Niyata- 
 dhvajaketu, Savvadharma-praves'a-mudra, Samadhiraja-supratishthita, 
 Rasmipramukta, Chalavyuha-samudgata, &c. 
 
 Chapter IX. Definitions and expositions of the Bodhisattva attri- 
 butes noticed in chapter I, m%., 4 Samyak-prahanas ; 4 Riddhipadas ; 5 
 Indriyas; 5 Balas ; 7 Sambaudhyaiigas ; 8 Aiigamargas; 3 Samadhis; 
 11 Jnanas, or perceptions ; 3 Indriyas; 10 Anusmritis; 4Dhyanas; 3 
 Pramanas; 4 Arupya-samapatti ; 10 Tathagata-bala ; 4 Vaisaradyaj 
 i Pritisammrit ; 18 Avesika-bandha-dharma. Nature of Dharanis, 
 relation of letters of the alphabet to them. 
 
 Chapter X. Duties of the 1st stage—Ten Parikarmas. Ditto of 
 the 2nd stage— 8 Dharma-abhikshras. Ditto of the 3rd stage. Elaboration 
 of the duties of these stages. 
 
180 
 
 Chapter XI. The doctrine of Mahayana and its advantages derived, 
 principally if not entirely, from its recognition of the greatness of Sunya- 
 vada. 
 
 Chapter XII. The Prajna-paramita includes descriptions of all 
 qualities, and their nature and effects. The subject only begins and is 
 carried over to the next volume. 
 
 Volume II. 
 
 Chapter XII (continued) . On vacuity in relation to matter. The 
 ether {okas' a), the best illustration of vacuity. Vacuity not subject to 
 destruction. 
 
 Chapter XIII. All qualities are unreal as a dream, an illusion, or a 
 mirage. Knowing this, Bodhisattva never fears anything. Qualities do 
 not affect him. To him there is nothing eternal, nothing transient, 
 nothing painful, nothing pleasant. Transcendental powers derivable from 
 the PrajnS-paramita. Paramitas of two kinds, worldly and transcendental. 
 Their descriptions. 
 
 Chapters XIV — XVI. The principles of Prajna-paramita as im- 
 parted by the Lord to Indra. The end sought is the attainment of vacuity. 
 
 Chapters XVII — XX. A summary method of attaining the end by 
 practising the six paramitas, and by worshipping the relics of Buddha 
 in chaityas. 
 
 Chapters XXI — XXV. Instructions of Subhuti to Ananda, showing 
 how all the paramitas are included in the Prajna-paramita, and how the 
 attainment of the latter accomplishes the attainment of everything. 
 
 Volume III. 
 
 Chapter XXVI. Bhagavan's instruction to the son of Saradvati, 
 to the purport that Bhagavan is the thorough master of the Prajna- 
 pdramita, and that those who, knowing the nature of duty, do not accept 
 the paramitas, and revile Bhagavan are doomed to endless pain and 
 suffering in hell, and are subjected to other punishments. 
 
 Chapter XXVII. On purification and purified knowledge. 
 
 Chapter XXVII. The mode of acquiring the Prajna-paramitS, and 
 the advantages thereof. The fruits of reciting it on particular days in 
 the presence of (an image of ?) Bhagavan. 
 
181 
 
 Chapter XXIX. On the vacuity of all qualities explained in detail. 
 
 Chapter XXX. On the attainment of Yoga by a Bodhisattva. 
 
 Chapter XXXI. On the Sutranta doctrine, its utter worthlessness 
 compared to the vacuous doctrine. No Bodhisattva should accept it. 
 
 Chapter XXXII. Defects of the Sutranta doctrine ; the influence 
 of Mara, how to overcome the same. 
 
 Chapter XXXIII. The whole of the Prajna-paramita was disclosed 
 by the Lord himself, for the good of creation. No Deva, nor spirit, nor 
 human being can teach it. True knowledge can be acquired solely 
 through the Prajna-paramita. 
 
 Chapter XXXIV. The falsity of all doctrines not founded on the 
 Prajna-paramita and their unfitness for the ultimate end of man. They 
 should not therefore he accepted. 
 
 Chapter XXXV. All objects attainable by the study of the doctrine 
 of Nihilism. 
 
 Chapter XXXVI. Training fit for the attainment of the doctrine 
 of Nihilism. 
 
 Chapter XXXVII. Training for the purpose. Suppression of all 
 worldly desires. Ascent from the first or S'ravaka stage to that of 
 Pratyeka-buddha stage. Longings and ideas. Power of assuming any 
 form at will. 
 
 Volume IV. 
 
 Chapter XXXVIII. Omniformity of shape. Pain and other acci- 
 dents. They should all be associated with vacuity. The relation of shape, 
 pain &c. to vacuity is efferent not afferent. Derivation of Tathagata 
 implying this efferent action. Tathagata knows the ultimate vacuity of 
 all things. Nihilism should therefore be studied through the Prajna- 
 paramita. 
 
 Chapter XXXIX. Purification of the body, mind, speech ; avoidance 
 
 of false notions. 
 
 Chapter XL. All qualities mutable. The Lord alone immutable. 
 
 Chapter XLI. Praise of the Prajna-paramita. 
 
 Chapter XLII. Purification of Buddhism by the suppression of 
 sensuous wants and feelings. 
 
 Chapter XLIII. Visit of the River Ganges to the Lord. Mira- 
 cles worked at the time. 
 
182 
 
 Chapter XLIV. Attainment of the doctrine o£ Nihilism through 
 Prajna-paramita. 
 
 Chapter XLV. All qualities compared to dreams. 
 
 Chapter XLVI. Doubts and disbelief characterstise sinful men. 
 
 Chapter XLVII. The necessity of studying the Prajna-paramita for 
 the suppression of all qualities, thoughts and ideas through dispassion. 
 
 Chapter XLVIII. The way of making the mind immense in 
 meditation. 
 
 Chapter XLIX. All qualities being vain, the necessity of the re- 
 ligion of Buddha established. 
 
 Chapter L. Through the Prajna-paramita all qualities cease to be 
 perceptible. 
 
 Chapter LI. Through it Mdra becomes speared through, and 
 friendliness for creation is promoted. 
 
 Chapter LII. The mode and advantage of practising the sis 
 paramitds. 
 
 Chapter LIII. The practice of S'lla-paramita (good conduct) . 
 
 Chapter LIV. Vacuity in relation to qualities explained. 
 
 Chapter LV. Vacuity defined. 
 
 Chapter LVI. Preliminary study of the elementary principles of 
 good. 
 
 Chapter LVII. The necessity of constant attention to S'lla- 
 pdramita. 
 
 Chapter LVIII Kshanti-paramita explained. 
 
 Chapter LIX. Dhydna-paramita, contemplation and its modi- 
 fications. 
 
 Chapter LX. Vacuous nature of all qualities. 
 
 Chapter LXI. Detailed account of the six Paramitas. 
 
 Chapter LXII. Destruction of illusion though the Prajna-paramita. 
 
 Chapter LXIII. The practice of the six Paramitas, and the ad- 
 vantages thereby derived by Bodhisattva. 
 
 Chapter LXIV. Samadhi and its varieties, how produced. 
 
 Chapter LXV. Falsehood, incoherence, wickedness explained. 
 
 Chapter LXVI. Fruits of knowledge, friendliness, benevolence and 
 other good qualities. 
 
 Chapter LXVII. Essential unreality of all qualities. 
 
 Chapter LXVIII. The six Paramitas whereby Bodhisattvas rescue 
 creation from pain and suffering. 
 
183 
 
 Chapter LXIX. How Bodhisattvas attain the position of Tatha- 
 gatas. 
 
 Chapter LXX. How and why Bodhisattvas act in accordance with 
 the belief of the unreal being real. 
 
 Chapter LXXI. Unreality of qualities again explained. 
 
 Chapter LXXII. All qualities being unreal or vacuouSj the con- 
 clusion follows that the world is essentially unreal. 
 
 The Dasas£hasrika is .included in the Japanese Tripithaka, and occurs 
 under the nome of " Mo-no-pan-jo-po-lo-mi-king." It was translated into 
 the Chinese by Chu-Fo-nien and others^ of the Tsin dynasty, {Circa, 
 265-313) . The Tripithaka includes two other works, both very short, one 
 entitled " Po-moo-par-tih-tsong-pan-jo-po-lo-mi-king" or " the Prajna- 
 paramitd sutra of the mother of Buddha," and the other " Fo-show-ti- 
 shi-pau-jo-po-lo-mi-to-sin king," or " Buddha recites the sutra called the 
 heart of the Prajna-paramita of S'akraraja." Of these I have met with 
 no Sanskrit exemplar. 
 
 At the end of the first khanda there are some verses which give 
 the names of the copyists and the dates when the four volumes were 
 completed. According to these verses, the first volume was completed 
 at the monastery of Chakravihara, in the town of Lalitdpuri, in Nepal, 
 by Dhanadatta Vajrivira, on Thursday, the 10th of the waxing moon 
 during the ascendancy of Ristaka constellation in the month of Ashadha, 
 in the year 923. The second volume was completed on Friday, the 11th 
 of the waxing moon, in the month of Chaitra, of the Nepalese year 924, 
 by Viradatta Vajraeharya. The third volume was completed on the day 
 dedicated to the worship of Lakshmi in the year 924, by Sinhadatta 
 Vajradhrik. The fourth volume was completed on Friday, the 9th of the 
 moon, in the month of Agrahayana, in the year 920, by Vidyadatta Vajri. 
 The Panchavimsati Sahasri was completed on Thursday, the 4't\x of the 
 waxing moon in the month of Phalguna of the year 926, by Dhanadatta 
 and Viradatta. The dates being Nepalese must correspond with A. D. 
 1803 1804, 1804 and 1801. The dates are repeated at the end of each 
 volume. 
 
 There is in the Asiatic Society's Library a Nepalese version of 
 this work in four volumes, but I have not been able to read it. It is 
 numbered A 5 to A 8. 
 
184 
 
 Beginning of volume I. ■^ -iv. '■!\^^^^^^'^JV ^r^^si(§*^t«li I 
 VJ ^4^rr^T iT^FSlTJUJ w^f'i'?! ^T^^rsr 
 
 anwt^^ sr '^Trq'a ^^wi ^t«:fq i 
 
 ^l^ I fsrcr^ii^T: ^5^«=3,5Frr fsi^^'H^ tr^s ^'H^f^r, f^^T+nm 
 
 sii^wii^ frsi[jrrrT«i ^^^t ^ri^ ^^^^ra i "^wiv ■sto+ +^ffr i 
 f# i?^r ^iH^^fgi^ ^n^ wn^r^ xmn'^ f^'?<;f?r ^ i jz^s z^"4w 
 
 End. -5?^ trf^ig'^T ^•g v^\^j ^^i^tkt^t ^^ h^ g4w»r^'?rqflt«iWrt 
 
 Colophon. ^JJgJlrrgTf ^K WJr^RJT: Sf'^nH^ffffTT^T: a«HHI|<!i gfltaf»ff<T I 
 
 n ^'flT "tgaw?! '?g€'^t ffaiJitr u^^^ i 
 
185 
 
 ^^ ft.t ^^'V ^tt; ^*T^?gf fl'^rffTTqt ii 
 ^^r^n^^^^^Tif^fjafi TOrrTWJiTcr i 
 
 ^■gft^oTTf^ ^ t^rfgTwgf^ II 
 
 rr^T mf^?TJi ar^^rgt i^wf^JlTf^^ rrrr g^giij'^^ ii 
 
 Beginning of volume II. sfw 'es^^'s^rrst^TiHi; i 5rsi^vr39"ff^T ^^r^r 
 mT^:?fft'T^ tro4r*fitT #Tf«i^=^T tmfff i sfsi^T'«irgT5;'Ji»r5iT i^TSritr 
 iTr^^% %^% I sftiW^^rgf^f^'SitT^T ^4rfi^T tlf^^^^i trefrr i 
 
 ^RscTftr ttfv^^T ^T'lfir I sF«}i3'^vrg5s;^fr^T ^TK-ifi^r SirV^'^r 
 %qf»r I sr«j^'^i:(Tg'W^^fi^T ^q^Tfi^r trf^^'^T ^Tnfir i sftiWt- 
 
 End. ^T«^^^(?) Wfl^TimW^T SI'^rqiTPHfT ^^T ^I?^T>I»?rIT 7S5IT I Sli^^- 
 
 ^ifV^^t ^W^Rfl«T5)T gWrtfTKf«fIT gW^TJIWrlT llZm I flljf^K- 
 
 24 
 
186 
 
 ^^^rifq wii^q^S<ir »?'^iqKf«t^ trf«ig=^T5rt w^re^^Tft '^i^'i 
 Colophon, viffgi^^jr: ^'aiTrxii^rn^T: "^^f^stfwrrw: ^iPc^'S! t f^?i^«i^>a: 
 Beginning of volume III. ■S' sr: ?ftw>i^% ^K^^3»?si5ira I ^^Ti'^WT 
 
 End. t*t^r ffaifTT ^?r^ ^t^l^I":! IT ^I tflRiJ^^m rrfJrTT ^T ^ 
 
 Colophon. ^irr^T'^^Ji: srgmr^fHJJTSlT: Tfc^fl: ^af^^'^m: I ^flTTi^R Sfft^^'!?: 
 § ■^'Hi f gg«^ %^^f rrsiTitr "U^^^ I 
 
 Beginning of volume IV. a'gmr^fiTww grat a'Sr^^i'^'sit i 
 si'STsnirTfr^'^tffl «it g^T g'?!Trnj)'^ ii 
 
 HWsiTHT'ififs&T'n 5rnTr« ^'innsi^ II 
 
 ^r ^^"Sif^T sr^jfiiTsj^ WTsraftw: ii^^tt 
 
 ■J 
 
 End. T ^flitr sr ^t^wi^: f 5|fr 1?^ ^^n^j!!!??! vf^qfn i ^t if^siTsfHiif^ii 
 
187 
 
 Colophon. -JifrgT^^jT: st^grTTitf^fTTsn ^roVBflTfsr^Ji: ^TgnfffrTH; vf<;^fl: I 
 
 ^^fltl"^^ WJI^TTTBTflirr^ ^Slf^JTHi: fifl?ffrrrr! tTfs^g=3I^ -^ H'?!- 
 
 ^r^^Ti ^^^flT'jmiKJi^^i^i flJi^'flT vifeiffirerii'^fgfrr i ^wift 
 
 I'a^^^tif^^'ersi^sif^^rjg^r^^rsr ^fft?rT5riJifT^??i<jqgT'rt 'RVfiT 
 oiiffti^T- vB^^if^ v^if^r ^^flsfifw'^^'flfirvT^r '^%r'stTw^^r ^'sSr- 
 
 ^I^T^f?^f^t^: 5wi% (fe) m tfwv vj ^'^Wt 
 ^«TT (sir) BT ^JitinjiWT^sisrsft ■ i 
 
 w^H fflft^r f^wT^T ^wft^r f^^g^'mf'CiTT 
 
 fft ^m ?f%< sisnsp'f ^^-qiisa ^^^ (?) ^^ 
 ^T fJrcqr ^JifTiw^^ ?s*iT t^ st^'^TjrwT (?) n 
 ^rm^Twi f^w<5^r ft^f^i tr^jfa^iTit fw^ (?) 
 
188 
 
 PRAJN/iPARAMITA, ASHTASAHASRIKA'. 
 No. A, 15. 
 
 Substance, Palm-leaf, 23 X 2| inches. Folia, 182. Lines on a page, 6. 
 Extent in slokas, 8,190. Character, Nepalese. Date, Nepalese Era, 191. 
 = A. D. 1231. Appearance old. Prose. Correct. 
 
 Very old, very carefully and well written, and profusely illustrated. The 
 boards were richly painted, but the paint on the outer side has blistered, 
 cracked, and have been smeared over with dabs of sandal paste, the work having 
 been worshipped for generations past. On the inside, each board shows four 
 figures of Buddha in a seated position, in the attitude of lecturing, with a 
 devotee, on each side. The first leaf has a vignette showing a Buddhist figure, 
 as above, surrounded by a group of seven disciples. This vignette, slightly 
 differing in detail, is repeated on the second leaf. On the 12th leaf, at the end 
 of chapter 1st, there is a vignette showing a flesh-coloured female squatting on a 
 white carpet, and expounding something to a group of four disciples, two of 
 white and two of yellow complexion. On the 18th leaf, at the end of chapter 
 2nd, there is a red coloured female standing amidst lotuses, and four devotees 
 white, yellow, green and red, kneeling before her. On the 34th leaf there is a 
 flesh-coloured standing female, dressed in the Bengali style in a red sari, and 
 has on the left a yellow boat with a bull's head for a prow, and in it a white 
 female holding an oar and a jar for load, and below the boat a blue female seated 
 amidst lotuses. On the right there is a temple having in it a white male figure. 
 Above the temple there are two fishes revolving about each other. On the 37th 
 leaf there are figures of Buddha with two devotees with a red screen and two 
 chowries hanging behind. On leaf 49th is depicted Padmapani, with 4 devotees 
 of 4 different colours. On leaf 62nd, there are a yellow female standing in a 
 plantain grove, and celestial beings flying in the air. Some of the vignettes 
 show monsters of different kinds. One is a white coloured ten-handed female, 
 having over her head a second head of a blue colour. Others have four or six 
 arms. Some are attended by hideous monsters. In one, Buddha is attended by 
 two white elephants, each having eight heads. On the last page, there is a white 
 female with six hands, dressed in a tiger skin, and having a two-handed female 
 child on her lap. In two separate vignettes on this page there are two chaityas. 
 This is the shortest abridgment of the work noticed under the 
 last preceding' number. Its specific name is Ashtasahasrikd, or "the 
 work of 8,C00 verses." As the handiest of the five redactions, it is held 
 
189 
 
 in the highest appreciation, and is included in the nine canonical 
 works, or " Dharmas," of the Nepalese Buddhists. It is divided into 32 
 chapters or Parivarf,as. The salutation at its beginning is somewhat 
 peculiar. Instead of the usual formula of salutation to the three Ratnas, 
 or to Buddha, or to Bodhisattvas, adoration is paid to the subject of 
 the work, i. e., the work itself, the renowned Prajnd-pdramitd, as "the 
 source of knowledge of Tathagatas.^^ The name being in the feminine 
 gender, the work is addressed throughout as a female. The scene is laid 
 on the Vulture Peak, [Gridhrahuta), near Rajagriha. When Bhagavan 
 S'akya was once sojourning there in the company of a large number of 
 disciples and followers, Sariputra opened a discourse by asking Subhiiti 
 information on the principles of the Prajna-pdramita, and the replies 
 and discussions which followed form the subject of the work. 
 
 Contents. I. On the knowledge of all forms or archetypes. 
 
 II. The conversion of S akra, the lord of the Devas, by the Bodhi- 
 sattva through instruction in the Prajna-pdramitd. 
 
 Ill — IV. On the merits of the Prajna-paramita, as the means of 
 salvation, and how the same should be appreciated, 
 
 V. The advantages of reciting, bearing, writing, wearing on one's 
 person, or giving away the work to fit persons. 
 
 VI. On the modifications of impetus, or the advantages of virtu- 
 ous actions as means of Bodhi knowledge, or the modifications of those 
 actions ultimately resulting in knowledge. 
 
 VII. On retributions for worldly actions, and salvation therefrom 
 through the Prajna-paramita. 
 
 VIII. On the gradation of modifications, or progressive changes 
 for the better, leading ultimately to perfection. 
 
 IX — X. Praise of Prajnd-pdraniitd, and the advantages of hearing 
 it, &c., as in chapter IV, but more detailed. 
 
 XI. The works of Mara which obstruct the light of the Prajna- 
 paramita in Bodhisattvas. 
 
 XII. Creation, welfare of created beings due to Prajna-paramita. 
 
 XIII. On the inconceivable, showing that all qualities are in- 
 conceivable. 
 
 XIV. Those who have faith in Sambodhi can acquire the Prajna- 
 paramita, proved by examples. 
 
 XV. Instructions in the Prajna-paramita, by proficient teachers. 
 
190 
 
 XVI. On the origia and purport of the phrase anuttaroM-samyah 
 samhodhimahhisambuti-dhi/astatJiagata. 
 
 XVII. On the immutability of the form of the Bodhisattva. 
 
 XVIII. Nihilism [sunyata) defined. 
 
 XIX. In the field of Buddhism there are no roads infested by 
 villains, or thieves, or drink, or disease, or famine. 
 
 XX. On the accessibility of the Prajna-paramita by an easy 
 means. 
 
 XXI. On the mischievous works of Mara, obstructing progress of 
 Bodhi knowledge and corrupting devout persons. 
 
 XXII. For the attainment of Samyak-sambodhi, virtuous actions 
 are indispensable, and they are best attained through the Prajna-para- 
 mita. 
 
 XXIII. On the merit of hearing &c. the Prajna-paramita, and the 
 invincibility thereby acquired against enemies, &c. 
 
 XXIV. On vanity or vain-gloriousness. 
 
 XXV. On instruction in Bodhi knowledge. 
 
 XXVI. The lord instructs Subhuti how the illusive unsteady mind 
 can acquire Bodhi knowledge. 
 
 XXVII. Description of Mara and of his attempts to corrupt earnest 
 enquirers. 
 
 XXVIII. On the merit of strewing flowers on Chaityas, &c. 
 
 XXIX. On following the doctrine of the Prajna-paramita. 
 
 XXX — XXXI. Questions and answers on following the Bodhi- 
 sattva and his instructions. 
 
 XXXII. On the merits of instruction in the Prajna-paramita. 
 Wherever it is learnt and encouraged, there the Bodhisattva imparts 
 religious instruction. 
 
 Beginning. ftr4^ siw^w a'aTqitfttsftt i 
 
 ST — W^:^^ 1^31=5^ (?) II 
 
191 
 
 ^t^r^Tf'a liT'^Tijrj^Tg^ ^f^^<5t ii 
 
 t^rfif f■^■(^■^ f^fe siTOt w^-^+^ II 
 ^^^traPr ^^'CT'nt giTr«rftr^rn(Jr5ft i 
 
 ?Tft^T(?) sr^rfq^'t "^ WfTT ^Pnfg ^(5^T II 
 
 tif T^Hf% ^i^Tr<iT g^g^fqwwft- II 
 
 «?f 's^r^ si^^ ^ifsfi tT^Tf ^T^T^ ^TK^rf II 
 «?«^ '^t^^tWI ^rwiT»wt>i^^«TT (?) I 
 
 ^T^TB^STift '^Tfg ft^^rt ^Ht^WIT (?) II 
 
 7f ax-j^ ^rsiflsqw tTJif ^ wf^sjer: ii 
 ^T^^fq '^:^^'si f^3;ff[WfTi^Hit II 
 
 gj-^^I^ TK^?iJ ^fW^IST SJiTjIf'CWt 11 
 
192 
 
 v3 J ^ 
 
 End. r^jTtT'war *tii^Tiriww'i#T ^^^si^i^gr trf^^'^ ^rfT^T?! ^^^i^ 
 
 ^ ^ ij 
 
 Colophon. ^«lTS^'ff«^^t si'gmTcfflrrmt iK^^^Trqf^^^'T ITW ^F^s^Tin: ii 
 
193 
 
 No. A, 10. 
 PRAJN.^-PA'RAM1TA', PANCHAVINS'ATI-SA'HASRIKA'. 
 
 Substance, country-made yellow paper, 18 x 6 inches. Folia, 409. 
 Lines on a page, 12. Extent in slokas, 20,045. Character, Newari. Date, 
 N. S. 926. Appearance, old. Prose. Incorrect. 
 
 A digest of the large work on metaphysics described under the 
 Nos. A I to A 4. Like it^ it is in prose. Its extent is usually reckoned 
 at 25j000 slokas, but the codex under examination does not come up 
 to that extent. Roughly calculated it is limited to 20,045 s'lokas, and 
 this would suggest the idea that it is defective ; but from its beginning 
 and colophon it would seem that it is complete. It is divided into 
 eight chapterSj each called & parivarta, as in the larger work. Though 
 professedly a digest^ the arrangement o£ the work is not founded on the 
 plan of the S atasahasrika, and the treatment of the subjects is generally 
 different. In fact the work is an independent one on the subject of 
 Nihilism bearing on the attributes of Buddha. 
 
 The first chapter is devoted to sarvdJcarajnata,, or the knowledge of all 
 forms and qualities by the Bodhisattva through the medium of the Prajnd- 
 paramitd. The second is entitled mdrgajnatd, or the knowledge of all 
 modes of salvation ; it is based on various purifications of the intellect, 
 mind, body, &c. The third is sarvajnatd, or " omniscience," which is 
 attainable by thoroughly understanding the nature of Nihilism in relation 
 to charity, good conduct, and the other four paramitas. The fourth is 
 sarvdk'trdljJiisambodha, ov cognizance of all forms whereby the Bodhi- 
 sattva acquires a right understanding of the various phases of the mind 
 under different circumstances. The fifth is murdliapmptana-purvabodha, 
 or the way in which tlie Bodhisattva stores every form of understanding and 
 all knowledge in his head, so that he can know all and everything 
 superhuman even in his dream without any actual perception. The 
 sixth is ekahshiidvisambodha, or knowledge of all times present, past and 
 future. In treating of it the succession of the six pdramitds, including 
 charity, good conduct, mercy, vigour, meditation, and true knowledge, 
 have been described at length. The 7th is dharmakdija, or qualities as 
 affectino- the conduct of the Bodhisattva. The 8th is Traofc^/^a, or lessons 
 on the means of attaining Nirvana. 
 25 
 
194 
 
 The codex was copied as stated elsewhere, p. 183 in the Nepalese year 
 = A. D. 1806. 
 
 Beginning, ^t ^'grr^T ^^r^vsiTf vri-JRiftw: iit^^t't 
 
 ^^T^1^TT«^"^TifT ^iaisTTq^: (?) I 
 
 End. T^tT=^^3i^rsr n sa'^i^t ^^^si^iar wTf6jfl=#T fl'?Tg=a ^I'^^i^ 
 
 Colophon. ^TJzfif^f^siffr^T^f^^rat wJigRjf g'sTixTt^fwrfT'-Tfrfw^Tr^T^lfr^TT- 
 
 f^i??); I V Wt 'tg'SlH^T 'tg^^t rl'SJUI^T IJ^^rr I 
 
 ^trw %fsf^m ^++^'^ n'^i'Jiflm; 11 
 
 No. A 17. 
 PRA JN A-PARAMITA-TrK A. 
 
 JT^TqT^fTIrrT-zT:^T I 
 
 Substance, Nepalese paper, 10 x 4 inches. Folia, 230. Lines on a page, 
 9. Extent in slokas, 9,200. Character, Newari. Date, ? Appearance, 
 fresh. Prose. Incorrect. 
 
195 
 
 A commentary on the Ashtasdhasrika recension of the PrajnS- 
 paramita noticed under No. A 15. By Maitreya. 
 Beginning. ??t ^s^rf^JT sT^?qT»l^ wi^F^^: =^1^^^ 
 
 ^^T^T^fsR^ ^^pfr ^^T fV^ ^^r ^Tff 
 ?r^ '5rig^tif«['3'BrJrfTBtr ^^^ ^t^ tw: ii 
 
 Ti^^ ^^RWT wJi^m ^g ^^ ^^m 
 » 
 
 Colophon. ^fM'j'*Rir^i=r':i#T^T«ji 5i'3:tirx:fHrrr5ir<^rqi 'K^'^sruTfT^^T srm 
 
 No. B 53. 
 PINDAPA'TRA'VADANA. 
 
 Substance, yellow Nepalese paper, 13 X 4 inches. Folia, 5, first seven 
 leaves wanting. Extent, 100 slokas. Character, Newari. Date, ? New. 
 
 Prose and verse. Incorrect. 
 
 An Avadana in praise of privin^ alms-bowls to Buddhist mendi- 
 cants. The story runs that Sarvananda, king of the great city of 
 Dipavati, once visited the great Vihara of Prasannas'ila, and thence 
 brought the Buddha Dipailkara to his metropolis, and presented him 
 an afms-bowl full of rice, and thereupon the Buddha expatiated on the 
 merits of giving alms. The first seven folia of the work being mis- 
 sino- the history of the work cannot be ascertained. 
 Beginning. ( ^^^ ^-^^^ ^ ^f'f ) ^^- 'H: I sfWT ^'hl=Ti?J II 
 
 End. '^^ ^^ ^1^' ^^'^Psisrr «3i5'fi»ri^tT'«r^ i 
 
 ^^a g^f^ 511 ft (?) ^^Y^Tsfgi ^I'JTTt II 
 Colophon. Tfft^'^^^T^^T'f ^^^ " 
 
196 
 
 No. A, 1-Z. 
 PTJJA'PADDHATI. 
 
 Substance, Nepalese paper, 13 x 5i inches. Folia, 584. Lines on a 
 page, 9. Extent, in slokas, 5,800. Character, Newari. Date, ? Prose. 
 Incorrect, and incomplete — wanting both at the beginning and at the end. 
 
 This is a collection of manuals for the performance of Puja to 
 different divinities. The first folium and several folia at the end being 
 lost, neither the name of the author, nor the history of the work, can 
 be ascertained from the codex. 
 
 In the portion which has come under my examination I find rituals 
 for the worship of the following divinities, viz., (1), Kubjikaguhyes'vari, 
 (the secret hunchbacked goddess); (2), Harabhairava; (3), Hara- 
 siddhidevi ; (4), Chandes'vari ; (5), Naradurga, (offering her oleander 
 flowers — haravirajapa) ; (6), presiding divinity of houses (on occupying 
 a new house) ; (7), the discus of Pas 'chimes 'vara ; (8), Nasika, the 
 presiding divinity of the nostrils ; (9), Ganes'a; (10), Brahmani ; (11), 
 Mahes'vari; (12, Kaumari ; (13), Vaishnavi ; (14), Varahij (15) 
 Indrani; (16), Chamunda ; (17), Mahalakshmi, (Nos. 10 to 17 re- 
 present the Ashtamatrikas of the Tantras (see my ' Antiquities of Orissa,' 
 II p. 140); (18), Kulachakres'vari ; (19), Revanta Mahabhairava ; (20), 
 Mahalakshmi; (21), Jayavatsala ; {I'l), Piirnavati Brahm^ni; (23), 
 S'ikasachchhanda Mahabhairava; (24), Kaumari and Chamunda to- 
 gether; (25), Nrityes'vara Mahabhairava; (26), Bhimasena Maha- 
 bhairava; (27), Ugrachanda; (28), Martyesvari; (29), Jhaiikes'vari ; 
 (30), minor divinities. The divinities noticed are all more or less known 
 in the Hindu Tantras, and the work is more of a Tantric ritualistic cha- 
 racter than that of a Buddhist manual. 
 
 The codex being defective both at the beginning and at the end 
 the initial and the concluding words are not given here. 
 
197 
 
 No. B, 51. 
 PRAYOGA-MUKHA. 
 
 Substance, Nepalese paper, 10 x SJ inches. Folia, 28. Lines on a 
 page, 11. Extent in slokas, 740. Character, Newari. Date, N. 903. 
 Appearance, old. Prose and verse. Incorrect. 
 
 A book of exercises in Sanskrit grammar. It is divided into five 
 sections or jsa^a^ffl*, and treats successively of the eases, (karaha) com- 
 pound words {samdsa), derivative words [taddhita) conjugations, {tip) 
 and participal and verbal affixes {Icrityd). 
 
 Beginning. ^ »m; ^s|=gf?} I 
 
 End. ^T-cqsqzf : WfiTgi?^^: crf^rnTS^: fH^^fiqS^: a?ijq3^ Tf«T R^TTa«ir 
 
 Colophon. s;fcr siSiJrn'3 gflTTJ I 
 
 No. B, 11. 
 RATNAMA'LA' AVADA'NA. 
 
 Substance, Nepalese paper, \%\ X 3i inches. Folia, 110. Lines on a 
 page, 7. Extent in slokas, 2,600. Character, Newari. Date, ? Ap- 
 
 pearance, old. Verse. Incorrect. 
 
 A collection of stories regarding persons who in former times became 
 Buddhas. The stories are said to have been related by a saint named 
 Upagupta to the emperor Asoka. As'oka, surrounded by a large assem- 
 bly of pious citizens of Pataliputra, was eagerly awaiting to hear some 
 religious discourse when Upugupta presented himself before him, and 
 
198 
 
 narrated the following stories to satisfy his intense thirst for religious 
 knowledge. 
 
 1. 8tory of Kausigha — Kausighavwyyasahandvadana. Once on a 
 time Lord Buddha was delivering a lecture on religion to a crowded 
 congregation in the garden of Anathapindada at S'ravasti. Gods, demons, 
 and men, eager to receive his instructions, assembled round him in great 
 numbers. 
 
 He discoursed on the religion which showers its blessings in all its 
 stages, — at the beginning, in the middle, and at the end. All came except 
 Putraka, — a man of consequence (Mahajana), proud of his wealth, — 
 who was a disciple of a Tirthika, named Piirana. By worshipping 
 Brahmanic gods, Putraka had obtained a son named Nanda, who at 
 the age of six fell ill of anaemia, which prostrated him so much 
 that he could not rise from his bed. Though in such a pitiable state of 
 health, he mastered all the sciences of his day, and became devoutly religi- 
 ous. Putraka, anxious to relieve the sufferings of his son, implored 
 his preceptor for help. Purana assured him that Nanda would miraculously 
 recover his strength and rise up when six sages, Purana included, would 
 make their appearance before him. But his assurance proved false. 
 Instead of rising up at their appearance, Nanda could not make up his 
 mind to see them. The wise men were put out of countenance. The 
 omniscient Lord, observing their confusion and the helplessness of the 
 dejected family, desired to bless it with his presence. Golden rays 
 issuing from his glorious person proceeded to Nanda, as the harbinger 
 of the Lord, raised up his drooping spirit, and dispersed the gloom of his 
 mind. At the most blessed appearance of the Lord, Nanda recovered 
 his strength, got up from his bed, fell at the feet of the Lord, and 
 welcomed him. The Lord gave him a sandal-wood stick and told him 
 that whenever he would strike that stick he would get a profusion 
 of wealth. He went once for commerce in a foreign country, gained much, 
 wealth, and, returning home, invited the Lord to a sumptuous repast. 
 The Lord accepted the invitation, and, after the repast, smiled, whereupon 
 A'nanda asked the Lord ; " why do you smile ?" 
 
 The Lord replied, Nanda is sure to become a great Sugata, Kaus'igha 
 
 by name. 
 
 2. Story of Chandana — Sndtavadana. When the lord was residing 
 
 in the Jetavana grove, five hundred merchants, on their way back from 
 
 the island of Batnakara, lost their way in a desert. Wandering in the 
 
 immeasurable waste of sand, scorched by the burning rays of the meridian 
 
199 
 
 sun, they were in great need of water, to allay their intense thirst. They 
 prayed S'iva, Varuna and the whole host of Brahmanic gods, but in vain. 
 But no sooner they prayed to Buddha than he (Buddha) desired in his 
 mind " let Indra send them a shower," and Indra, without the least 
 delay, sent them a refreshing shower, which relieved them from their 
 sufferings. All of them became great Bodhisattvas afterwards. The 
 Bhikshus asked the Lord why should Indra send a shower at the desire 
 of the Lord. The Lord said : — " Once on a time a great Buddha, named 
 Chandana, preached all over the world. On one occasion he resided for 
 three months at the capital of a king who was one of his ardent 
 disciples. During the period of the Lord's residence in the capital 
 there was a great draught. The king ordered a great tank to be dug, 
 poured all sorts of perfumes and flowers into it, and compelled all his 
 subjects to pour the perfumed water, lifted in golden vases, over the Lord's 
 head. Indra was so well pleased with the honour done to Sugata that he 
 poured immediately a heavy shower of rain. The king raised perfumed 
 stupas over the nails and hairs of the Lord, and prayed that he may 
 become a Buddha. I am, O bhikshus, that king." 
 
 3. 8tory of the Discus — Chakravaddna. When the lord was 
 residing in the Bamboo grove at Rajgriha, there was a merchant in that 
 city who had a wife devotedly attached to him. His income always fell 
 short of his expenditure; so his hordes were on the point of being 
 exhausted. On one occasion his wife gave him a lecture on the advan- 
 tages of affluence, which induced him to undertake a distant expedition. 
 In the absence of her dearly loved husband, the merchant's wife began 
 to worship Vishnu for his prosperity and safe return. She vowed to 
 offer a golden discus to Vishnu on the event of her husband's safe 
 return. Her husband came back a rich man. True to her vow, she 
 proceeded to the temple of Vishnu to offer that god the promised discus. 
 The Lord made his appearance before the devout lady in her way to the 
 shrine. Finding the Lord S'righana with all the thirty -two signs of 
 greatness and eighty minor indications on his person, she offered him the 
 discus heedless of all the remonstrances of her companions. Not content 
 with offering the discus, she worshipped the Lord, fell into a profound 
 meditation, and prayed from the inmost core of her heart that she may be- 
 come a Buddha Sugata, free from all pains, and having complete control 
 over the senses. The Lord blessed her saying, " she shall become Chakran- 
 tara, a great Patyeka Buddha." The discus remained for a time over the 
 head of Buddha, and then, by his permission, adorned the heads of Hari and 
 
200 
 
 Hara. The mercliant, too, at the instance of his wife, became a worship- 
 per of the " three jewels." 
 
 4. 8tory of a gliost — Pretdvaddna. When the lord was in the 
 Bamboo grove, Maudgalayana, one of his disciples, went to a cremation 
 ground, and there saw a ghost covered over with coarse hair, with 
 a belly swelling to a mountain's height, with a conical mouth tapering to 
 a point, suffering intensely from excruciating pains and a thirst which 
 could not be alleviated, and repeatedly falling insensible into hysteric fits. 
 On his return he enquired of the Lord the cause of the ghost''s suffering. 
 The Lord said the ghost was that of a woman who, in one of her previous 
 existences, had refused to give the Lord Ktis'yapa a palmful of water when 
 he was very thirsty, and had haughtily insulted her husband when he 
 upbraided her for the refusal. The Lord added she was to be rescued 
 from her pains by Lokes'vara, son of Jina. 
 
 5. Story of a blossom — S' alipushpdvadana, vide Avadanasataka, 
 story No. 53. 
 
 6. Story of the handsome body — YapusTimadaviaddna, vide the same, 
 story No. 63. 
 
 7. Story of a Bevaputra who had been cursed to become a hog — 
 S'ukardvnddna. Once on a time a Devaputra came to know that he 
 would fall from heaven and become a hog in his next existence. The 
 idea of degradation proved too much for him ; he fell insensible. Indra, 
 by pouring on him a shower of nectar, restored him to his senses, 
 and advised him to worship the three jewels whereby he may escape 
 the dreaded fate. On account of his devotion to Buddha, Dharma, and 
 Sangha he was born in the region of Tushita. Indra knew from the Lord 
 that his advice was the best that could have been given to the Devaputra. 
 
 8. Story about questions asked by certain, gods — P rasnottardvadana. 
 Once on a time the Lord, after imparting religious instructions to his 
 hearers, retired to his chamber and, sitting on a sofa, fell into a vein of 
 intense devotional feeling. Gods came down from- heaven to receive 
 his answers to the following recondite questions : 
 
 Question. Who attain a good hereafter ? 
 
 Answer. Those who lay out gardens, span rivers with bridges, 
 build reservoirs under water-falls ; who are faithful, well-behaved, vera- 
 cious, merciful and free from vanity. 
 
 Q. Who goes to hell ? 
 
 A. The blasphemer. 
 
 Q. Who multiplies his sins ? 
 
 A. The blasphemer. 
 
201 
 
 Q. Who is strong among donors ? 
 
 A. One who distributes rice ip charity. 
 
 Q. Who shines most ? 
 
 A. One who distributes clothes to the poor. 
 
 Q. Who is happy ? 
 
 A. One who gives water to the thirsty. 
 
 Q. Who has the finest person ? 
 
 A. One who gives lamps. 
 
 Q. Which is the keenest dart ? 
 
 A. Malicious words. 
 
 Q. Which is the most fatal poison ? 
 
 A. Anger. 
 
 Q. Which is the most consuming fire ? 
 
 A. Envy. 
 
 Q. Which is the most impenetrable darkness ? 
 
 A. Ignorance. (Avidia.) 
 
 Q. What is to be accepted ? 
 
 A. That which you want. 
 
 Q. What is to be rejected ? 
 
 A. That which you have. 
 
 Q. What is the best armour ? 
 
 A. Forgiveness. 
 
 Q.. What is the sharpest weapon ? 
 
 A. A penetrating intellect. 
 
 Q.. Who is the worst thief ? 
 
 A. One who is clever in sophistry. 
 
 Q. What is wealth to a good man ? 
 
 A. His character. 
 
 The gods returned to heaven well pleased with these answers. 
 
 9. Siori/ of S'uhla — S'ulddvadana, vide Avadanas'ataha, story 
 No. 73. 
 
 10. Story of the golden-handed — Hiranyapani, vide thesamCj story 
 No 83. 
 
 11. Story of Hastaka — Hastahdvadana. There lived in the city 
 of S'ravasti a householder as rich as Kuvera. He had a child who 
 remembered the events of his previous existences. The moment he was 
 born he kissed his hands, saying " O my hands, I get thee back after 
 a long time.'' He was named Hastaka, because he kissed his hands. 
 When grown up, Hastaka became a disciple of the Lord, renounced 
 
 26 
 
202 
 
 the world, and was raised to the rank of an Arhat. Lord Buddha 
 narrated the following story to explain the strange circumstance at the 
 birth of Hastaka. Lord Kas'yapa preached his religion at Benares. 
 He had two Bhikshus under him. One learned and pious, the other 
 ignorant. The learned Bhikshu used to take the ignorant one with 
 him whenever he was invited to a feast. On a certain occasion Maha- 
 punya, the learned Bhikshu, did not find his companion, and was obliged 
 to take another with him. To his great surprise he found his old com- 
 panion at the feast, and taunted him for coming to a feast without an 
 invitation. The taunts enraged the ignorant Bhikshu, who cursed Maha- 
 punya to be born without hands, so that we may not again enjoy a 
 feast. On return home, Mahapunya engaged himself in a samadhi 
 to wipe away the evil of the curse. The ignorant Bhikshu, seeing him 
 so engaged and repenting of his hasty conduct, fell at his feet, and 
 prayed forgiveness. Mahapunya readily granted this; and said, 
 " Listen, my boy, I forgive you the offence you have committed through 
 gross ignorance, but you must act according to the directions I give 
 you. Injure no animated being ; take nothing that is not given you ; 
 abstain from female society ; tell no untruth j indulge not in wicked 
 and scurrilous speech,^' He did so, but for the sin of cursing an innocent 
 person he was doomed to be born without hands for five hundred births. 
 Now through the merit of following Mahapunya's advice he re-got 
 his hands. 
 
 12, Story of Sarthavaha — Batnottamavadana. Sarthavaha, a rich 
 merchant of S'ravarti, had twice gone to foreign countries on commercial 
 speculations, and had twice been shipwrecked. Before proceeding a third 
 time he invited a large number of Brahmans, whom he fed sumptuously, 
 and promised rich rewards should he return safely from his venture. He 
 joined a party of merchants and was so far successful that his 
 transactions proved highly profitable ; but in his way home his ship 
 was overtaken by a storm and drowned in the middle of the sea. 
 He escaped with his life by sticking to a plank. This unnerved him 
 quite, and he was very desponding. His wife, a pious woman, thereupon 
 advised him to seek the asylum of Buddha. He did so, and promised 
 many gifts to Tathagatas in the event of his next venture proving 
 successful. The blessings of the Lord had their fruit. Sarthavaha 
 returned from his next voyage a very rich man. He redeemed his 
 promise to the Lord, and gave the Lord a profusion of jewels which 
 changed into a parasol and stood high over the Lord. The Lord was 
 
203 
 
 greatly pleased aad said, Sarthavaha would, in a future, life be a Buddha 
 under the name of Ratnottama. 
 
 From the colophon it is obvious that the codex is incomplete. 
 Beginning. ^ sth: ^'^^^^T«JTiq^=^Kl! i 
 
 "«8lft^r ^'KT^*!f f<S^st?^! sift: U 
 
 -J ^ 
 ^i^HT^f ^wri\7fi fg^rg^ gwT^t i 
 
 qsiTfw: ^igifii^«f ^Tuafl^'^fr ii 
 End. ^«I^ g^'nTfT'T: ^«tt} + ^«II«^T I 
 
 vi 
 
 trtiPqsiT sisr^Pi ^I'ft'ji! v^'%^ I 
 jc4 "t# H^i'^ stsiT'^'r 5itifs[<rri ii 
 Colophon. TffT 't^HT^r^^T'T ?T^w i 
 
 No. B, 7. 
 SADDHAUMA-PUNpARrKA. 
 
 Substance, yellow-coloured Nepalese paper, 15 X 5i inches. Folia, 131. 
 Lines on a page, 10. Extent in ^lokas, 2,800. Character, Nenrdri. Appear- 
 ance, old. Date, ? Prose and verse. Incorrect. 
 
 An exposition of the leading topics of the Buddhist religion, forming 
 one of the nine works constituting the scriptures of the Nepalese 
 Buddhists. Mr. Hodgson describes it as " a Vyakara^a of the sort called 
 
204 
 
 gatha. It contains an account of the Mali a and otter Dlpa Danas, or 
 of the lights in honour of the Buddhas, and Bodhisattvas ; with narrations 
 of the lives of several former Buddhas^ by S'akya, as well as prophetic 
 indications of the future eminence of some of his disciples. Speakers 
 and hearers S^akya, Maitreya, Manjusri ; &c." The work was translated 
 into Chinese by Che-yen of the Sung dynasty (960 — ^1278), and issued 
 under the name of Fa-hwa-sun-mui-hing. An epitome of it appears 
 among the books of the Western Tsin catalogue^ and a commentary of 
 it in select explanations under the name 6f Fa-hwa-in-kia (Beal, pp. 14, 
 104). M. Burnouf's translation of the work into French was published 
 in 1852, under the name of Le Lotus de la Bonne Loi. The scene is 
 laid on the Vulture Peak {Grirdhrakuta) in Behar, and the work is divided 
 into 27 chapters. 
 
 Contents : I. On one occasion when the Lord was sojourning on the 
 Vulture Peak near Rajagriha with a retinue of twelve hundred Bhikshus, 
 he felt a desire to expound the principles of Mahanirdes'a, or the great 
 identification of all things. Thereupon he performed the Samadhi 
 called antarnirddesa, or " intellectual ascertainment." While he was 
 so engaged, showers of flowers fell on the place, and all Buddhist sacred 
 places quaked. The Devas, impelled by wonder, came to the place. 
 They found rays of light issuing from between the eyebrows of the 
 saint, and cast a blaze of light on all sacred places. Maitreya, behold- 
 ing this, asked of Manjusri the cause thereof, and was informed in 
 reply that the miracle indicated that the Lord was about to expound the 
 work under notice on the great religion, and a summary is given of the 
 entire work. 
 
 II. The Lord explains to S'ariputra how former Buddhas had 
 come to know all that nobody else knew, a.nd how they expounded the 
 great religion. 
 
 III. S'ariputra enquires why had so many Buddhas expounded 
 the same religion ? The Lord assures S'ariputra that he would be in a 
 distant future time a Buddha under the name of Padmaprabha, and 
 that his place of enlightenment will be Viraja. Adverting to the three 
 Ydnas, he says they are but different methods of attaining the same end. 
 This is illustrated by a parable. When a house is on fire, the father, to 
 save his children from being burnt, says, " boys, there are in the field horses, 
 elephants, goats, pigs and sheep ; go there and I shall give them to you 
 to play with ;" they go out and are then carried away to the same haven 
 of security. So do Buddhas provide the three Ydnas to save mankind 
 
205 
 
 from the burning world. Nor do they thereby commit a falsehood, for 
 whatever the Yana adopted, the end is the same. 
 
 IV. The parable is elaborated by Subhuti, Katyayana, Mahakdsyapa, 
 and Mahamaudgalyayana, who illustrate the subject by adverting to the 
 sons of rich and poor men, the sons of rich men gain wealth by inheri- 
 tance, poor men become rich by commerce in foreign countries, and 
 when all become rich, the result becomes the same. 
 
 V. The Lord illustrates the subject by adverting to the same rain 
 promoting the growth of different kinds of plants, and the same sua 
 and moon enlightening all objects, concluding by saying that though 
 the Yanas were different, the religion taught was the same. The 
 question is then asked by Mahakasyapa as to whether Nirvana was 
 the same, or were there different kinds of it? The Lord declares it to be 
 one and the same, and illustrates it by the parable of the born blind, who 
 does not admit that there are different forms and colours and such objects 
 as the sun, the moon, and the stars, but, on being cured of his blindness by 
 proper drugs administered by competent physicians, becomes conscious 
 of the truth, so the blinded by ignorance have occasion for various 
 remedies according to the nature of their ailments, and ultimately come 
 to the same knowledge. 
 
 VI. The Lord predicts how and when and where the four questioners 
 will become Buddhas in remote future times. 
 
 VII. Account of an ancient Buddha named Mahabhijnajnana- 
 bhibhu who bad sixteen sons, and who first inculcated the three Yanas. 
 His doctrines are also ex])lained. 
 
 VIII. The Lord predicts how, when, and where Purna and four 
 others of his disciples would become Buddhas in future times. 
 
 IX. Similar predictions regarding Ananda, Rahula and others. 
 
 X. The Lord declares that whoever will listen with becoming faith 
 and devotion to even one verse of the law as explained by him in the 
 Yana-sutra will attain the perfect Buddha knowledge. 
 
 XI. An apparition of a Stupa appears in the sky over the Lord, 
 and heavenly voices proclaim the merits of the Lord of the Saddharma- 
 pundariifa. The Lord explains the meaning of the stupa, and then 
 enters it. Thence he expounds the law. 
 
 XII. In a large assembly of Bhikshus, the Lord predicts when 
 and where Gautami and Yasodhara would become Buddhas. 
 
 XIII. Directions regarding the expounding of ' the Saddharma- 
 pundarika, after the Nirvana of the Lord. Improper places and 
 immoral persons denied the benefit of the Lord. 
 
206 
 
 XIV. Permission granted to eight foreign Bodhisattvas to ex- 
 pound the Saddharma-pundarikaj and prediction as to what would be the 
 result thereof. Numerous Bodhisattvas spring up from under the earth, 
 and this miracle is expounded. Maitreya asks how should these have ex- 
 pounded the perfect Bodhi when the same was first obtained by the Lord 
 under the Bodhi tree. 
 
 XV. The Lord explains this paradox. He says that the fact of 
 his acquiring the Bodhi knowledge under the fig-tree should not be borne 
 in mind ; the knowledge he acquired had existed from long before, and it 
 should be looked upon as of remote antiquity. 
 
 XVI — XVIII. On the merits of the work and the advantages of 
 hearing it read and expounded. 
 
 XIX. Story of Sadaparibhuta, a Bhikshu, who used to recite 
 twenty Gathas and thereby obtain alms. The merits of those gathas. 
 This Sadaparibhuta was no other than the Lord himself in a former 
 birth. 
 
 XX. Directions to those who came from under the earth to preach 
 the Saddharma-pundarika. A miracle produced by the Lord putting 
 forth his tongue which touched the region of Brahma. 
 
 XXI. Advantages of putting on the work and magic formulae 
 as charms. 
 
 XXII. Story of Sarvasattvapriyadarsana, a Bodhisattva, who 
 wrapped his body in cloth steeped in aromatic oils, and set fire to it to 
 worship a Buddha, named Chandra-vimala-suryaprabhasasri, for twelve 
 hundred years, and, on the Nirvana of that Tathagata, caused to be 
 erected 84,000 chaityas, which he worshipped for 72,000 years. The 
 Lord was that Bodhisattva. 
 
 XXIII. Story of Gadgadas'vara, who worshipped stupas with 
 many precious offerings. He was the same with the Lord. 
 
 XXIV. Account of Bodhisattva Avalokitesvara. 
 
 XXV. Story of Subhanyaha, who with his two sons Vimala- 
 garbha and Vimala-netra and his wife Vimala-datta, worshipped a 
 TathagatanamedJaladharagarjita-ghosha-susvara-nakshatra-sankusumita, 
 and studied the Saddharma-pundarika. In the time of S'akya these 
 were born as Bodhisattvas of the names of Padmasri, Bhaisajya-raya, 
 Bhaishajya-samudyata, and Vairochana, respectively. 
 
 XXVI. Samantabhadra Bodhisattva promises that he will not 
 only not subject to retributive punishment those who will wear the Sad- 
 dharma-pundarika, but reward them. 
 
207 
 
 XXVII. The Lord enjoins that his followers should teach, expound 
 and promote the spread of the religion of the Saddharma-pundarika. 
 
 Beginning. ^ sffl: g4^^[ft«=^Hr: I t<?^ ^^TTsf q'WT^T'Cfir^^t ^^^^- 
 
 i3i?t^ ^'ara v%rit ^^ I T^ *T«ni<ifl^rgi'T ^h^ wn^r'r j:m- 
 
 End. T^fltT^^>RRr"n»tsr9% ^^"'^^T^imm ^"ifi: ^Rj^^^^^r ^^- 
 
 Colophon. g^T?t ^rr'Hj^^^ ^'»'?W^ ^^t^b fl'^tj^ trfx^TsiR^T^ ^4- 
 
 \j ^ -J Cn, vj \l 'J 
 
 No. B, 3. 
 SAMADHIRAJA. 
 
 Substance, yellow Nepalese paper, 14^ x 3J inches. Folia, 226. Lines 
 on a page, 6. Extent in ^lokas, 5,339. Character, Newari. Appearance, old. 
 Prose and verse. Incorrect. 
 
 A work of the class called Vyakarana, or narrative, in which various 
 forms of meditations are described at length, pre-eminence being given to 
 a meditation or Samddhi called ' the king of Samadhis.' Its object is to 
 show the process by which a votary of Buddha may rise to the highest 
 eminence, each chapter showing a step in the gradual progress of the 
 human mind in its moral condition, and reciting one or more stories on 
 moral excellence in illustration of the different stages of that progress. 
 The principal interlocutors are Buddha and Chandraprabha, and the 
 
208 
 
 scene is laid on the Gridhrakuta hill wtere Buddha expounded the 
 principles of a rehgion which showers its blessings at all its stages^ at the 
 beginning, at the middle, and at the end. 
 
 Contents: Chapter I. Chandraprabha asked the Lord how can 
 the Buddha be known? How can a man become veracious ? How can he 
 become an object of reverence even to the gods ? And how can he 
 obtain intuitive perception of things ? 
 
 The Lord replied, that a Bodhisattva can easily attain all these, by- 
 practising the king of Samadhis named Sarvadharmasvabhavasamatavipas- 
 chita Samadhi. ITirst of all a Bodhisattva should be even-tempered, 
 indifferent to the pleasures and pains of the world. Then, he should try 
 to shower benefits on others in spite of all the obstacles that may be 
 thrown in his way. When he becomes thoroughly even-tempered, bene- 
 volent and persevering, he is fit to attain those conditions which prepare 
 the mind for the great Samadhi. These conditions are Karya-samvara, 
 Vak-samvara &c.* 
 
 II. The lord said " When I was a Chakravarti, I placed myself 
 under the guidance of many Arhats and young Tathagatas on this very 
 hill Gridhrakuta. The last of my spiritual guides was S'alendra, a king, 
 who lived for six hundred and seventy millions of years. I worshipped 
 him for full one hundred thousand millions of years, and he blessed me 
 with the knowledge of the great Samadhi. The worship of Tathagatas 
 is one of the principal conditions of the Samadhi. 
 
 III. He only is fit to receive the knowledge of the SamSdhi who is 
 prepared to proclaim the merits of the Tathagatas who have preceded him. 
 The merits of a Tathagata are, that he is perfectly enlightened, learned, 
 well-conducted, well-bestowed ; that he is perfectly conversant with the 
 ways of men ; he is without a superior ; he has a complete control 
 over the senses. 
 
 IV. The real nature of the Samadhi is that the mind, unclouded 
 by ignorance, should be fixed on one point. The knowledge of restraint 
 put upon by ignorance, removal of the burdens of the world, the control 
 of passions, and the correction of faults; — these also are essential to the 
 Samddhi. 
 
 V. In ancient times the Jambudvipa was divided between two 
 kings named Dridhabala and Mahabala. Ghoshadatta, one of the most 
 ancient Tathagatas, made his appearance in the kingdom of Mahabala, 
 induced him to enter the hermitage, and taught him the great Samadhi. 
 
 * For explanations of these terms, vide chapter, 38. 
 
209 
 
 Mahabala imparted the knowledge of the Samadhi to innumerahle creatures 
 for a hundred million kalpas, and afterwards at the end of a hundred thou- 
 sand full kalpas attained nirvana. The myriadsj who had been present at 
 the time the king received instruction from Ghoshadatta also, after a long 
 time, attained the highest object of their wishes. " So" said the Lord 
 " he who wants to receive the knowledge of the Samadhi must renounce 
 the world, and rise superior to all terrestrial attractions." 
 
 VI. One of the principal conditions of receiving the knowledge 
 of the Samadhi is, that the receiver should be always ready and eagar 
 to honour all Tathagatas, whether " in flesh" or in the nirvana state, 
 with offerings of cloth, alms-bowls, flowers, stupas, &c. 
 
 VII. Three kskdntis are indispensable to the Samadhi. The first 
 kshanti is that one should not quarrel with another, and should not 
 speak unnecessarily. He should be intent on the acquirement of merit, 
 and should consider all phenomena as illusions. The second is that the 
 mind should be full of goodness (Satvaguna) ; it should be persevering in 
 doing good to others, and should consider all creatures as equal. The 
 third is that the devotee should perceive the Lokanatha in all the quarters 
 of the universe. 
 
 VIII. The Bodhisattva who seeks to attain the knowledge of the 
 Samadhi learns to regard all phenomena as abJiava or unsubstantial. For 
 instance, the phenomena of colour, sound, smell, &c. are not produced by 
 causes, nay they are not produced at all. They cannot be defined, 
 cannot be restrained. They are transient, because they cannot be always 
 found in the same substance. They are void. They were inert before 
 their manifestation. A Bodhisattva should be thoroughly conversant with 
 the abhavasvabhdva or nihilistic character of all phenomena. 
 
 There lived, innumerable kalpas ago, a Tathagata, who, the moment 
 he was born, rose to the height of seven palm trees placed one upon 
 another in the sky, and proclaimed that all things are produced from 
 nothing. His awful words were echoed from all mountain peaks, from 
 all trees and leaves, and from all herbs and bushes. He taught a prince, 
 named Mahakarunachitti, the great Samadhi. The prince became a 
 Tathagata, Suvichintitartha by name. 
 
 IX. One who seeks to attain the highest bliss, one who wishes to 
 ferry all creatures over the troublesome sea of the world {bhavdrnava), 
 should be practised in, and proclaim, the great Samadhi taught by 
 all Buddhas, for it is the way to bliss for all of them, and explains the 
 true idea of the quality of all creatures. One who seeks to attain the 
 
 27 
 
210 
 
 Samadhi should regard every substance as an illusion, a dream, a mirage. 
 One who is convinced of the illusive character of things, i. e., one who 
 is gambhiradhamahsJiantihusala, can never be led astray by temptations, 
 by sins, and by fascinating charms of the external world, because he never 
 regards them as entities. He is honest, unerring, unmoved by passions, 
 and becomes indifferent to pleasure. He is said to be capable of intent 
 attention to one object, to be free from illusions, clever, prosperous, 
 blessed, of irreproachable character, and possessed of wisdom. 
 
 X. " Be wise," said the Lord to Chandraprabha, " for even the 
 Sambodhi is not beyond the reach of a wise man, much less so is your 
 Samadhi.^' 
 
 " I shall become wise," replied Chandraprabha, " I shaU be regard- 
 less of life and health ; I shall learn from the Tathagatas. I am deter- 
 mined to attain Bodhi knowledge, to destroy the evil genius Mara, to 
 rescue millions from all suffering. Place, O Lord, your right hand 
 on my head." 
 
 No sooner was the holy hand, impressed with all the signs of great- 
 ness, placed on Chandraphrabha's head than all the hundreds and thousands 
 and millions of Samadhis known presented themselves before him. 
 Chandraprabha invited the Lord to his own house at Rajagriha, and 
 gave him a grand entertainment. 
 
 XL After the entertainment Chandraprabha presented the Lord 
 with a rich robe valued at 990,000,000,000,000 pieces of gold, and distri- 
 buted raiments to all the Bhikshus. All this timfi Chandraprabha was 
 pondering over the most abstruse points of the Buddhist creed. He 
 could not understand how the Bodhisattva could be non-cognisant of the 
 phenomena of nature, &c. 
 
 The omniscient, aware of Chandraprabha's doubts from the very 
 beginning, took this opportunity of explaining them, so that in a short 
 time Chandraprabha was convinced. 
 
 XII. The Bodhisattva, who knows the nature of all phenomena, 
 i. e., that they are only illusions, becomes an adept in recollecting past 
 events, rises superior to the temptations of the senses, and becomes proof 
 against the fascinations of Mara and his daughters. 
 
 XIII. The Bodhisattva who seeks for the relief of creatures from 
 their pains should hear, receive, teach, promulgate, deliberate over, and 
 spread the knowledge of the Samadhi, because it cures all maladies. 
 Such a Bodhisattva is sure to attain the Sambodhi knowledge. 
 
 XIV. Prom the house of Chandraprabha the Lord returned to Gri- 
 
211 
 
 dhrakiita, and there graced a ttroue prepared for him by Maitreya, who, 
 with his permission, had returned a little earlier. Chandraprabha came to 
 honour the Lord with a train of 8,000,000,000,000,000,000,000 persons. 
 He sat down, and in a bumble manner asked the Lord, what were 
 the necessary qualifications for receiving the Samadhi ? The Lord said, 
 " they are four in number. The Bodbisattva who is learned and has such 
 a complete control over his passion as never to resent a wrong has the 
 first qualification. One who is upright, modest, retiring, noted for the 
 unswerving integrity of his character, and is lauded by Aryyas and wise 
 men, has the second qualification. One who is contented, free from 
 avarice, humble, fond of the three dhatus (jewels), who relieves the 
 distressed, and eagarly thirsts for Sambodhi, has the third qualification. 
 One who is satisfied with his own condition, who has heard the 
 scriptures, who is experienced in religious duties, to whom Dharma is 
 the only guide, and who gladly imparts his knowledge to others, has the 
 fourth qualification." 
 
 The Lord continued, " listen to me, Chandraprabha, long, long ago, 
 there was a Tathagata, Svaraiigaghosha by name. In the same kalpa he 
 was preceded by Jnanasvara, Tejassvara, and Matisvara, all of whom had 
 practised this Samadhi. Long, long before the earliest of these, the world 
 was blessed with the advent of Nareudraghosha. Standing in the sky 
 he lectured on the great Samadhi. The earth shook under his awful voice. 
 The king S'iribala renounced the world at the bidding of that lord, and 
 he was followed by all his friends, relatives, ministers and subjects. 
 
 "After his death S iribala was again born in the same family. His 
 name then was Dridhabala. He still exists and knows my mission. He 
 has published millions and tens of millions of aphorisms on the illusive 
 character of substances. All Bodhisattvas still believe in those apho- 
 risms. Now-a-days he sometimes lectures on that Samadhi which leads 
 to the purity of speech, body, mind and sight, and which destroys the 
 effects of human work. Sometimes he speaks of the Samadhi which leads 
 to salvation, lit. the reflection of the eight membered passage ^STfif*»?Hi- 
 HTWsiT, to the meditation of the subordinate parts of the communion with 
 Tathagatas, to truth, which produces keenness of intelligence, restoration 
 of sight to the blind, to independence, to the knowledge of the evancescent 
 character of the world" [lit. the interview or knowledge of illusion which 
 has no beginning). 
 
 The Lord added that he had in one of his previous existences obtain- 
 ed the knowledge of the Samadhi from Buddha Dridhabala, and the events 
 of bis former existence he still remembered. 
 
212 
 
 XV. Not to be puffed up with pride for one's own good works, to 
 be indefatigable in the service of others^ to have a large stock of 
 knowledge, and to have unfailing presence of mind, are the qualities 
 indispensable to one who aspires to the great Samadhi. One who has 
 a mind to attain the knowledge can hear it at any time from any one. 
 
 XVI. A Bodhisattva who is not frightened at the hard conditions 
 of the great Samddhi, becomes expert in eoquiring into, in investigating 
 and in ascertaining, the laws and religion of Buddha. He also receives 
 ismancipation according to the laws of that religion. On hearing these 
 laudations, Chandraprabha became very anxious to practice the Samadhi, 
 and obtained the permission of the Lord to do so. While he was engaged 
 in deep meditation, the prince of the celestial choristers came down with 
 five hundred musicians to sing hymns of praise in honour of the Lord. At 
 the will of the Lord these gave out only Gathas. In causing the pro- 
 duction of these Gathas the Lord had two objects in view, 1st, teaching 
 the Gandharvas the proper notes of solemn music, and confirming by 
 charming music Chandraprabha's noble resolution to practise the Samadhi. 
 And the Lord succeeded in accomplishing both these objects. The Gathas 
 chanted on this occasion are named Aclihitya-huddha-darma-nidhyapti- 
 gaiha or that which confirms the mind in the doctrines of the Buddhist 
 religion, which is hard to comprehend. 
 
 XVII. In times long since past, king Indraketudvaja proclaimed 
 the doctrines of a religion which trains the mind in benevolence, and in 
 doing good to all creatures. One who prepares himself to accept the 
 doctrines of that religion must be of spotless character, a friend to goodness, 
 and an enquirer after truth. He should never be tired in honouring, 
 serving, and doing good to Buddhas. If he fulfils all these conditions, he 
 can easily obtain Sambodhi knowledge. 
 
 XVIII. A Bodhisattva aspiring after the highest bliss should have 
 a thorough grasp of the doctrines and teachings of the religion which 
 showers its blessings on all. His character too should be irreproachable. 
 
 Two sons of a banker were induced to renounce the world by a Sugata. 
 They lived in a lonely forest. The king of Jambudvipa, when out on a 
 hunting excursion, entered the forest, and became their disciple. Many 
 thousands of his followers embraced the religion of their king. The 
 king's brother, enraged at the defection from the good old religion of the 
 Tirthikas, ordered the hermits to be killed. In the next existence one of 
 these hermits became Dipankara, and the Lord was the other brother. The 
 king is Maitreya, and Devadatta the king's brother. 
 
213 
 
 XIX. A Eodhisattva desirous o£ attaining the great SamadKl 
 should be regardless of his life and health. Any attention paid to life is 
 injurious to his spiritual welfare, for it breeds work. 
 
 In meditating on the form, of a Tathagata, he should not think of 
 a material form, because a Tathagata is composed purely of religion. 
 The form of a Tathagata is not produced ; it is an effect without a cause, 
 solemn, of immeasurable virtue, the cause of all things, immovable, base- 
 less, resembling the sky, invisible, the eye of the universe, without 
 a beginning, beyond the reach of thought, pertaining to the nature of 
 the mind, unmoved by pleasure or pain, beyond the universe, without 
 abode, full of love, self -controlled, impenetrable, infallible, and properly 
 characterised by the word nihility. There is no other way of compre- 
 hending the form of a Tathagata than the practice of the Samadhi. 
 
 XX. All the senses and their objects are tbe attributes of Tathagata, 
 i. e., they are the different manifestations of his qualities. Since the 
 senses and their objects are infinite and inconceivable, the attributes of 
 Tathagata are also infinite and inconceivable. 
 
 All the feelings are the attributes of Tathagata. Since these are 
 infinite and incomprehensible, the attributes also are infinite and in- 
 comprehensible. 
 
 Similarly all the infinite perceptions, passions and impressions are 
 the attributes of the lord. 
 
 The knowledge of the identity of all substances, qualities and 
 actions with Tathagata is called the knowledge of Dharma, or Dkarma- 
 samvit. 
 
 The earnest desire produced for the knowledge of Dharma is called 
 the NiruMi-samvit. 
 
 The precepts taught by one who has the knowledge of Dharma 
 are called the Pratibhana-samiiit. There is another called Artha-samvit. 
 One who is desirous of acquiring the four Samvits given above, 
 should practise the great Samadhi. 
 
 XXI. AH Bodhisattvas should consider Tathagata as nothing but an 
 embodiment, Rupa, (senses and their objects). He should consider Tatha- 
 gata as identical with the imperishable state of Riipa, and he should believe 
 in the thorough and complete identity of these two, Rupa and Tathagata. 
 Similarly he should believe firmly in the identity of the Tathagata 
 with feelings, perception, passions and impressions. So that he should 
 belieye that pentaform matter is nothing but the Tathagata. 
 
 XXII. A Bodhisattva should preach before all creatures the know- 
 
214 
 
 ledge of salvation, and should point out to them that merit, the root of 
 all prosperity is the only means for the attainment of salvation. He 
 should also explain to them what that merit consisted of. After doing 
 these things, he becomes expert in the ways and means, and in a short 
 time successfully accomplishes the Samadhi to which there is nothing 
 superior. 
 
 XXIII. A Bodhisattva should learn to be vigilant, and to conduct 
 himself so as to acquire watchfulness. One who is thoroughly well-versed 
 in the six Paramitds acquires these qualifications. The following ten 
 qualifications are acquired by those who acquire the Paramita of Dana or 
 charity. (1) He subdues malice j (2) acquires a self-sacrificing spirit ; 
 (3) affords enjoyments to all; (4) is born in a rich family ; (5) becomes 
 large-hearted ; (6) an object of affection to men ; (7) the leader of 
 the four assemblies ; (8) enjoys pleasure without being addicted to it ; 
 
 (9) his hand and feet become soft; (10) the sole of his feet becomes 
 smooth. 
 
 XXIV. Following are the ten quahfications acquired by a Bodhi- 
 sattva who has acquired the second Paramita or S'ila, i. e., good conduct. 
 (1) He completes his education ; (2) shapes his conduct according to the 
 precepts of Buddha; (3) is not an object of censure to the wise; (4) 
 never breaks his promise ; (5) cultivates knowledge ; (6) renounces the 
 world; (7) endeavours to attain nirvana, 8 (?) (9) acquires Samadhi; 
 
 (10) is never poor. 
 
 XXV. Following are the ten qualifications acquired by one who 
 is well established in Kshanti. (1) He is not burnt by fire; (2) not 
 wounded by weapons ; (3) never drowned in water ; (4) not affected by 
 poison; (5) is protected by gods; (6) obtains the thirty-two signs of 
 greatness;* (7) is never overtaken by misfortune ; (8) has an easy access 
 to Brahmaloka; (9) leads a happy life ; (10) is always cheerful. 
 
 Then follow enumerations of the qualifications of Bodhisattvas 
 who have acquired the Paramitas of Virya, Dhyana, Prajnd, &c., strength, 
 meditation, spiritual knowledge, scholarship, habit of teaching, the 
 doctrine of S'unyata or emptiness of the world, Samadhi, and the habit 
 of living in forests. 
 
 The Bodhisattva who has acquired true knowledge and has shaken 
 off all connection with mundane qualities acquires the five experiences in 
 addition to the tenfold qualifications aforesaid. 
 
 The five experiences are called nidhanas or treasures : (1) of Buddha ; 
 * See my translation of the Lalita-Vistara, p. 142. 
 
215 
 
 (2) of Dliarma; (3) of Jnana; (4) of purvantaparanta pratyutpanna-jnana ; 
 the fifth is wanting. Seeing innumerable Buddhas in all directions is called 
 the treasure of Buddha. Hearing the preaching of these Buddhas is 
 called the treasure of Dharma. The acquirement of that knowledge is 
 called the treasury of Jnana by the virtue of which a Bodhisattva retains 
 all moral precepts, teaches them to all creatures, and knows their real 
 import. That experience by which thinkers obtain insight into the events, 
 past present and future, is called punantaparointa-pratyutpanna-jna- 
 nidhana, {lit) treasure of present, past and future. 
 
 XXVI. The Lord said, " Chandraprabha, you should learn to long 
 for entering the hermitage, leaving your empire and all your wealth behind. 
 Then you should learn to shake off all connection with the gunas, to 
 acquire Viveka and Kshanti, i. e., true knowledge and the mercies. You 
 should hear of the great Samadhi, and sacrifice yourself for the benefit of 
 others.'' 
 
 Some hundreds of kalpas ago, Dridhadanta, a king of Jambu- 
 dvipa, heard the great Samadhi from Tejoganaraja, a Buddha. He 
 renounced the world and gave all that he had to the Sugata and to 
 beggars. 
 
 XXVII. In this chapter are enumerated the fruits of hearing 
 and of practising the great Samadhi. 
 
 XXVIII. In order that he may learn the nature of Dharma 
 a Bodhisattva should listen to, practise, accept, teach and inculcate 
 the great Samadhi. One who is convinced of the nihility of all qualities 
 becomes the object of Sugata's affection. 
 
 XXIX. Not to perceive the purity of character, not to practice the 
 Samadhi, not to inculcate knowledge, to scrutinize the doctrine of mukti, 
 and to know as it is the doctrine of the soul's salvation is called Apari- 
 graha or non-acceptance of all qualities. 
 
 The experience by which a Bodhisattva, after displaying the power 
 of working miracles, inculcates all the moral precepts to all creatures is 
 called Parikarma or decoration of the great experience. One who 
 desires the acquirement of the Parikarma and the Aparigraha should 
 listen to &c. the great Samadhi. 
 
 He only is Buddha who finds unity in the diversity of Dharma, 
 inasmuch as in their character they are all Sunya or empty. 
 
 XXX. A Bodhisattva, eagarly longing for the great Samadhi and 
 for Bodhi knowledge, should believe in the doctrine of S linyata or 
 
216 
 
 nihility, and should be careful in the worship of living or dead Tatha- 
 gatas. A Bodhisattva longing for mukti should worship the Tathagatas. 
 He should with a sonorous voice and with a heart melting at the suffering 
 of others, proclaim the great Samadhi, for it alone can fix the mind in 
 the S'unj'a, the cause of all qualities. When the Bodhisattva does this 
 he is happy in salvation. In such an enviable position he perceives nothing. 
 Deeply engaged in Pranidhanas and in the Anupalambha Samadhi, he 
 delights himself and others with meditations. 
 
 Innumerable kalpas ago, Ghoshadatta, saving the souls of millions, 
 obtained the highest object of his wishes, viz., nirvana. When king of 
 Jambudvipa he determined to worship the great Sugata in a manner 
 worthy of such a great potentate. Kshemadatta, a Bodhisattva, in the 
 presence of the multitude assembled at the royal palace, thrust his right 
 hand into a blazing fire, first wrapping the hand with cloth saturated 
 with oil. Unmoved by the excruciating pain the Bodhisattva began 
 eloquently to preach the Samddhi. 
 
 XXXI. One who aspires after the great Samadhi and the Bodhi 
 knowledge should act according to the following four moral injunctions. 
 (1) He should distribute alms for acquiring the knowledge of " easy 
 means" from Tathagatas who know it. (2) He should try to learn it 
 from those that have the Bodhi knowledge. (3) He should be ready to 
 sacrifice his own self for the good of those that love worldly enjoyments. 
 (4) He should teach the knowledge of self to those that long for it. 
 
 Achintya-pranidhana-visesha-samudgataraja, a Tathagata, was the 
 teacher of a religion which prevailed for millions of years. At last, the 
 Bhikshus, the guardians of his faith, became hopelessly corrupt. With 
 one noble exception, all of them cared only for their own worldly interests. 
 They all died of loathsome diseases. But that honest Bhikshu became 
 the preceptor of Jnanabala, king of Jambudvipa. In the course of 
 time, an abscess formed on the Bhikshu's thigh. The disease was 
 pronounced bej'ond the skill of medical men. Every one was sorry for 
 the honest and faithful Bhikshu. The king and his family were in 
 great distress at the prospect of losing their preceptor. It was then 
 announced to the king in a dream that the only medicine which could 
 cure the Bhikshu was human flesh and blood ; the blood to be used as 
 an ointment, and the flesh as diet. This the king caused to be proclaimed 
 all over his wide empire. But no one could be found willing to offer his 
 own flesh and blood to the holy man. At length Jn^navati, the king's 
 
217 
 
 daughter, came forward, and cut out a portion of flesh from her own 
 thigh for the use of the royal preceptor. But there was still a diffi- 
 culty. The Bhikshu had scruples to take human flesh. So it was 
 dressed privately, and served to him. He ate it unwittingly, and was 
 cured. 
 
 XXXII. A'nanda asked the Lord why Bodhisattvas feel no pain 
 even when their limbs are torn asunder. The Lord replied, as a 
 worldly-minded man, every part of whose body is burning under the 
 fire of sin, can feel pleasure without the fire being extinguished, he has 
 no pleasure but in the pursuit of gain ; so does a Bodhisattva, who is 
 desirous of escaping from the burning fires of grief, birth and decrepitude, 
 and longs to obtain nirvana, feel no pain from such trifliug matters as 
 the amputation of a hand, or a foot. 
 
 The following story was cited in illustration of the preceding. At 
 the time when Hatnapadma-chandra-vis'uddhabhyudgataraja obtained 
 nirvana, there lived a king named Suradatta, who reigned over the 
 whole of Jambudvipa. His capital was at Ratnavati. He had eighty 
 thousand wives, a thousand sons, and five hundred daughters. At that 
 time, the false faith in mantras and sacrifices of the Tirthikas prevailed. 
 The Bodhisattvas, under the leadership of their great preacher Pushpa- 
 chandra, withdrew to a forest named Samanta-khanda. (A leaf here is 
 lost in the MS.) 
 
 Pushpachandra, by observing a fast of three days, converted 
 millions to his faith. On the fourth day of his fasting he imparted 
 Bodhi knowledge to millions at Ratnavati. On the fifth day he brought 
 the queens to his faith. On the sixth the princes were converted. On 
 the seventh day he presented himself before the king, who was surrounded 
 by his servants and the immates of his seraglio. At the appearance of 
 the Bodhisattva the king^s followers fell prostrate at his feet. But other 
 feelings were working in the king's mind. He was surprised to find a 
 stranger honoured so much in his presence. The Bhikshu's comely 
 person his bewitching beauty, and his appearance before the inmates 
 of the harem roused deep suspicion in the king, who, without any enquiry, 
 ordered the Bhikshu to be killed by mutilation. His hands and feet were 
 separated from his body, and his eyes were plucked out. A week later, the 
 king happened to pass by the way where the murder had been committed. 
 He found that putrefaction had not yet set in in the Bhikshu's corpse : it 
 looked as fresh as ever. The king then became aware of his own folly. 
 28 
 
218 
 
 He recognized in the Bhikshu some Tathagata, and became the prey of 
 remorse. 
 
 " One who desires the great Samadhi, Ananda," added the Lord, 
 " should preach the rehgion of Tathagata even at the risk of his life." 
 
 XXXIII. When a Bodhisattva wishes to attain the excellent Bodhi 
 knowledge he should listen to, practise, and preach, the great Samadhi. 
 
 XXXIV. In order to obtain the knowledge of Bodhi, a Bodhi- 
 sattva should sow the seeds of prosperity. 
 
 Unnumbered ages ago Ganes'vara was a great Jina, and Varapushpa 
 a great king. The latter consecrated innumerable gardens to the honour 
 of the Sugata. He used to distribute food to the followers of Ganes'vara. 
 He fell in, one day, with the Tathagata, and learned from him the great 
 Samadhi. With five hundred of his sons he renounced the world, and 
 practised the religion of Tathagata. After the nirvana of Ganes'varaj 
 people returned to their old superstition ; but they were brought back to 
 Buddha^s religion by Yas'ahprabha. 
 
 XXXV. " You should," said the Lord, " learn to restrain your body. 
 By so doing a Bodhisattva learns to be indifferent to all doctrines, is 
 endowed with the thirty -two great signs and eighty subsidiary indications 
 of greatness,* aquires the ten supernatural powers of a Tathagata, the four 
 vpisdoms, the eighteen Vainikas, the doctrine of Buddha, the three delights 
 of the Moksha, the four Viharas of Brahma, the four Pratisanvids, the 
 thirty-seven inferences of Bodhi, forgiveness, doubt and discrimination. By 
 restraining the body, a Bodhisattva shrinks with horror from slaughter, 
 theft, incontinence, falsehood, malicious speech, harsh words, contradic- 
 tions, incoherent speech, robbery, murder, false notions, error, vanity, 
 drugging, confining, obstructing, beating, threatening, piercing, anger, 
 and covetousness. His hands and feet cannot be separated from his body, 
 and if they be separated, he never feels weakened thereby. 
 
 The three delights of Moksha are — the delight afforded by the 
 knowledge of Nihility, the delight afforded by the knowledge that 
 things are produced without a cause, and the delight that he has to per- 
 form no samadhis any more. 
 
 The four amusements (Viharas), or those of friendliness {Maitri) 
 of sympathy, [Karund) of delight, and of indifference. 
 
 For the four Pratisafivits, vide chapter XX, p. 213. 
 
 The thirty-seven inferences are the four associations (causes of 
 memory), four destructions, four powers of working miracles, five senses, 
 five powers, seven subordinates of Bodhi, and the eight ways to these. 
 • Vide my translation of the Lalita Vistara, p. 142. 
 
219 
 
 Vis'eshachaili, a king, obtained the knowledge of Kayasafivara or 
 tbe restraint of the body^ from Jnanaprabha, a Tathagata. Kayasafivara is 
 only the entrance to better and nobler conditions. Tbe disciple must try 
 to think that bis body is as pure and brilliant as the sky, and then he 
 should try to identify these two things, the sky and his body. 
 
 XXXVI. The next step to be taken by a Bodhisattva is to aim at 
 the purity of physical actions, and at the restraint of speech ( Vaksanvara) . 
 The latter shows the inactivity of existence in Nihility, tbe illusive nature 
 of all things created, and that annihilation is the only truth. 
 
 XXXVII. The restraint of mind, Manah-sanvara, shows that the 
 mind is unreal like a dream, an illusion, a mirage. From it men become 
 fearless, worship Buddha, and learn a samadhi named Jvalantarabha. 
 
 XXXVIII. Explanations of tbe following technical terms : 
 
 Tbe purity of action is aversion to the world which is merely an 
 illusion. 
 
 Aramhhanasamatilcrama, or abandoning of works; it is the giving up 
 of all actions from the knowledge that they are unreal. 
 
 Skandliaparijna, or indifference to the Skandhas, is related to the 
 Skandhas produced by the knowledge of their unreality. 
 
 Ayatanapakarslia, or low estimate of the senses, is abandoning them 
 from the conviction of their shadowy nature. 
 
 Trislina-prahana, or want of ambition, is the refraining from all 
 
 Dharmas. 
 
 AnutpadasdJcshatkriya, or sight of things unborn, is tbe non-perception 
 of the Dharmas. 
 
 Kriyoivatara is not attempting the destruction of mundane pains 
 arising from Virya. 
 
 Hetudipand is the non-cessation of the Skandhas. 
 
 Karmaphalabhiprande/a is the destruction of the consequences of 
 ■works which are illusive like dreams. 
 
 Mdrgabhdvana is the perception of the way to salvation. 
 
 Tathagata-samabodhana is tbe knowledge of the teaching of all the 
 
 Buddbas. 
 
 XXIX to XLI wanting. 
 
 XLII. The Lord having discoursed upon the innumerable benefits to 
 be derived by the practice of tbe Great Samadhi, many millions of his hearers 
 obtained the Bodhi knowledge, many resolved to obtain it, many longed to 
 become Pratyeka Buddbas, and a change for the better was produced in all. 
 
220 
 
 Beginning. <*■ siftr Ks^^ra i ta^'ssiwt^ ^r^TtTp^^^^^ i 
 
 ^Tm4 trf^^Ttrn^ ^xi'siTTfl'^ ^«t: ii 
 jr»)l<;i<,KF^<jQi ^^t v^ surrsit i 
 «rCtF«iw3^^^ flf miW ^*nRi'^ ii 
 viT^tr^^^f^fm"^ fr^^^^fwfff i 
 ^T^cnawrqi (?) iTSri ^^^ ^^^PS? n 
 ^3<i^fii<r<si*itTf«ig=^^«^ff I 
 
 ^^'sg stf^^ ft^if^: Uf(^ g'T fl"??^fsr^-^ i 
 
 ^f €f 5J5?: si^ig ^q^ ^'^rT'JJ ^Rlf^iT 
 
 fsf4m f^K5JT: 'iKifni^ atr ^mr ^slfei ii 
 
 J ^ 
 
 ?r *r3!ii ^'UKTSii f^frif^rf^frfsiKT: g^'^T^ ^mrfw i) 
 
221 
 
 1'sa m wir ^ff f^iTJuisr^A'^ir ^t^^^^? 
 
 ^ vvj ^(i^^fgj'r ^w^ wr?T^ ^srizt f^'ftirr w 1 33^?if sq^^ 
 Colophon. ^Taj^^w^wT^ gi?rriftiTf^«fMg«T^^«iT^^^''ifc?^r5nw ifTWt^r- 
 
 No. B, 24. 
 
 SAPTAKUMA'RIKA' AVADA'NA alias AHORATRAVRATA- 
 
 NUS'ANSA. 
 
 Substance, very inferior Nepalese paper, 10 x 4 inches. Folia, 34. Lines 
 on a page, 10. Extent in slokas, 850. Character, Nagari. Date, Sm. 1885.= 
 S^aka, 1750.= Nepalese Era, 949. Appearance, fresh. Verse. Generally correct. 
 
 Description of a fast called Ahoratravrata^ in praise of which a 
 story is told of seven Naga damsels who had been cursed to be born as 
 univalve shells, s'amhuha. The description was given to Asoka by Upa 
 Gupta, who said it had been before related by S'akya himself, who attri- 
 buted it to Vasubandhu, a Jina, who had heard it from the ancient 
 Buddha Vipasyi. Vasubandhu taught the rite to Indraprishtha, a king 
 of Gandhavati, in the Purvavideha country. Although called alioratra, 
 or ephemeral, the fast extended actually to two days and two nights. 
 The proper place for performing it is the neighbourhood of a sacred pool, 
 a river, an ocean, a chaitya, or a temple. On the 13th of the waxing 
 moon a temporary room or dharmds' ala has to be erected, duly plastered 
 with cow-dung, and decorated with four flags and an awning. On the 
 
222 
 
 flour of the room three diagrams of Dharmadhatu are to be traced with 
 rice-meal of different colours^ and the night is to be passed in a fast. On 
 the 14th, at midday, the three jewels are to be worshipped with fivefold 
 offerings and appropriate mantras ; the worshipper to break his fast by- 
 partaking of simple food in the afternoon. At dusk the place and the 
 Chaitya are to be illuminated, and the worship repeated. On the 15th, or 
 the fullmoon day, the worship is to be again repeated and the day passed 
 in rejoicings with music and singing. 
 
 King Indraprashtha was the first to perform the fast. Having 
 observed it, he had the good fortune to rule his kingdom with great ease 
 and splendour, and then to enter the house of Jina. On this, Indra and 
 other deities came to observe the ceremony of Ahoratravrata. In illustra- 
 tion of the merits of the fast, Upagupta relates the following story : 
 
 There was a large tank, named Chaitragarbha, in Magadha, where 
 Gandharvas and Rishis used to perform the ceremony of Ahordtravrata. 
 Eight* Naga damsels went to them to see the performance. The Rishis 
 fell down insensible by inhaling their poisonous breath. After a while, 
 however, they regained their senses, and cursed the damsels by saying : 
 " Ye shall be born as shells, {sambukas) since you made us senseless by 
 your poisonous breath." On hearing the imprecation, the damsels pro- 
 pitiated the Rishis, who became sad at heart. 
 
 The curse, however, was irrevocable, and the damsels, turned into 
 shells, lived in a pond. After a long while, a fisherman visited the pond, 
 and cast his net into the water to catch fish, but instead of fish he got 
 only eight univalve shells. He brought the shells home, and gave them 
 to his wife. The fisherman, having consumed all the eatables he had in his 
 home, went out of the house. His wife, not having any other article of 
 food at hand, had to live on these eight shells, which she got boiled. The 
 shells were all vivified in her womb. She became pregnant, and brought 
 forth eight daughters in due time. When they grew up she sent them 
 to market to sell fish. 
 
 One day, on the way, the eldest told to her sisters, " Sisters, on 
 account of the great sin we committed in our former life, we have been 
 born in a low family ; if we commit the crime of killing animals, 
 we shall have again to suffer." On this, they threw all the live 
 
 • The text has the word ashta " eight," and gives the names of the eight in detail, hut 
 the name of the work is sapta/eumdri or seven damsels. In the ahseuce of a second MS. to 
 compare I cannot reconcile the inconsistency. 
 
228 
 
 fishes into the water, and purchased some dead fishes instead o£ them, 
 and, having sold the latter, gave the price to their mother. On 
 another occasion, the fisherman^s wife, having killed some live fishes 
 sent her daughters to sell them. On the way, the sisters were surprised 
 to see the dead fishes become alive, and threw them into the water. They 
 then began to offer up their devotions to Buddha, whose temple was on 
 the bank of the pond. Buddha, being propitiated, appeared before them, 
 and through his grace they died on the seventh day after his appearance, 
 and took their birth as daughters to king Krika, of Benares. Their names 
 then were : — The first, Vrati ; the second Dharmavati ■ the third, 
 Shubhamanjari ; the fourth, Dhimati ; the fifth Netramanjarf ; the sixth, 
 S'rimati; the seventh, Madanajaha ; and the eighth, Vratamfila. Vrati, 
 married to king Dharmadaksha, performed, in company of her husband, 
 the ceremony of Ahoratravrata, and at last retired to the house of Jina. 
 
 Beginning. ^ f^r km^^t^ i ?fl»i?fa^^ i^i ft^Tgw^srrpii'i i 
 
 End. ^ vwif\ii-*i^4 ^m^jT^mt.iMyi'^^r- ^^Mv. 
 
 Colophon. xT'f ^f iKf^^fTTV^grai ^FfWTf<^T^^t'f ^mi' ii 
 
 No. B, 17. 
 S'A'RDU'LAKAENA AVADANA. 
 
 Substance, paper, 10 X 4. Folia, 87. Lines on a page, 10. Character, 
 Nagara. Extent in ^^lokas, 1800. Date, Sm. 1886. Appearance, decayed. 
 Prose. Incorrect. 
 
 Story of S'ardulakarna, in narrating which opportunity is taken 
 to point out in detail the utter fatuity of relying on caste distinctions. 
 
 The scene of the story is laid at Sravasti. When the Lord was once 
 sojourning there, in th^garden of Anathapindada, A'nanda, his favourite 
 disciple, used daily to go to the city to collect alms. One day, after 
 
224 
 
 partaking of a repast in the residence of a householder^ when he was 
 returning to the hermitage, he felt thirsty. Seeing a girl, named Prakriti, 
 the daughter of a Chandali, raising water from a well, he asked her for 
 a drink, and was duly served. The girl was smitten by the appearance of 
 the hermit, and as he could not be otherwise influenced, she besought 
 her mother, who was proficient in charms and incantations, to bewitch 
 him by her art. The mother prepared with cowdung, in the middle of 
 the courtyard of her house, an altar, lighted a fire therein, and threw into 
 it, one by one, 108 arka flowers {Calotropis gigantea), repeating a mantra 
 each time. Ananda could not resist the force of this charm, and in the 
 evening came to her house, and took his seat on the altar, while Prakriti, 
 in delight, was engaged in preparing a bed for him. The conscience of 
 Ananda now smote him, and he began to cry, praying that the Lord may 
 rescue him from his dangerous position. The Lord, perceiving by his 
 miraculous power how his disciple was situated, recited a Buddha mantra, 
 which immediately overpowered the incantations of the Chandali, and 
 Ananda returned to the hermitage. The Lord, thereupon, taught him the 
 potent mantra whereby he could always overcome such evils. 
 
 Matters, however, did not progress so satisfactorily as could be wished. 
 The girl, disappointed at night, rose early the next morning, put on her 
 finest apparel, and stood on the road by which A'nanda daily went to the 
 city for alms. A'nanda came, and she followed him to every house he 
 went for alms. This caused a great scandal, and Ananda, followed by the 
 girl, ran back to the hermitage, and reported the occurrence to the 
 Lord. The Lord was then called upon to exercise diplomacy to save the 
 character of his disciple. He said to Prakriti, " you want to marry 
 Ananda. Have you got the permission of your parents ? Go, and get 
 their permission." This afforded but slight respite, for Prakriti soon 
 returned from the city with her parents'" permission. The Lord then said, 
 " Should you wish to marry Ananda, you must put on the same kind of 
 ochre-coloured vestment which he uses." She agreed, and thereupon her 
 head was shaved, she was made to put on ochre -coloured cloth, divested of 
 her vicious motives, and had all her former sins removed by the mantra 
 called sarvadurgati-sodhana-dharani, the destroyer of all evils. Thus 
 did the Lord convert her into a Bhikshuni. 
 
 This conversion created a serious commotion. Raja Prasenajit and 
 the Brahmans and Kshatriyas of S'rSvasti were greatly scandalised by 
 it, and came to remonstrate with the Lord on his highly improper con- 
 duct. The Lord knew their object, and explained the former history of 
 Prakyiti by reciting the following story : 
 
225 
 
 In a forest on the banks of the Ganges there dwelt Trisanku, a Chan- 
 dala, who was the chief of ten thousands of his caste men. He had, in 
 a former term of existencCj studied the Vedas, the Itihasas, the S^astras 
 and other branches of knowledge, and remembered them in his present 
 life. He had a son named Sardulakarna, and to him he taught all that he 
 remembered of his previous learning. The youth thereby became proficient 
 in every accomplishment. Trisaiiku thought of a Brahman, named 
 Pushkarasari, who had an only daughter, thoroughly accomplished, and 
 in every way worthy of his son. Next morning, followed by a large re- 
 tinue, he proceeded to the abode of this Brahman, and was well received; 
 but when he made his request his host upbraided him for his presumption 
 in asking the hand of a Brahman, girl for a Chandala youth, and this led 
 to a long discussion on caste distinctions. 
 
 Trisanku said : " There is a marked distinction between ashes 
 and gold, but there is nothing of the kind between a Brahman and a 
 person of another caste. A Brahman is not produced like fire by the 
 friction of dry wood ; he descends not from the sky, nor from the wind, 
 nor does he arise, piercing the earth. The Brahman is brought forth 
 from the womb exactly in the same way as a Chandala. When he dies 
 he causes impurity exactly as other castes do : there is not the least 
 difference in the case. Brahmans, longing for flesh-meat, commit most 
 cruel sacrifices. They say that goats and the like, by being sanctifeed by 
 mantras, go to heaven after slaughter. If this be the way to heaven, 
 why don't they send their fathers, mothers, sisters, and the rest to heaven 
 by the same expeditious way ? Brahman, Kshatriya, Vaisya and S^udra are 
 mere names, and imply no specific distinctions. All human beings have 
 feet, thighs, nails, flesh, sides, and back exactly alike ; there is not the 
 slightest difference in any respect, and therefore there cannot be four 
 different species. Even as boys, playing on the highway, take a quantity 
 of dust, and, dividing it into different parts, call one part water, another 
 milk, another curds, another flesh-meat, another ghi, and so on, but the 
 dust does not thereby become any of those articles, so Brdhman &c., 
 are mere names, and do not imply four distinct species. In animals, like 
 the cow, the horse, and the like, there are marked differences in shape, and 
 thereby the cow, the horse and the rest constitute distinct species. In the 
 same way mangoes, hog-plums (Spondias magnifera), rose-apples, dates 
 and the rest belong to different species; but there being no difference of 
 shape in Brahmans, Kshatriyas, &c., there can be no difference of 
 species. Devas become Brahma;is, Kshatriyas Yakshas, Vaisyas Nagas, 
 29 
 
226 
 
 S'lidras Asuras. Had there been any truth in the doctrine of the o rati 
 that Brahmans produce Brahmans, and Vais'yas Vaisyas, there would 
 certainly have been some specific marks. Moreover, every member of 
 the four castes can attain heaven by the merit of his own actions, and 
 there is no let or hindrance with reference to particular castes ; surely 
 therefore there are no specific distinctions of castes. Among men those 
 who plough paddy-fields, sow seeds, and raise crops are called Kshatriyas. 
 Those who, giving up marriage, retire to the wilderness, build huts of 
 leaves, and there pass their days in contemplation, are called Brahmans. 
 Among Brahmans, those who go to the village and teach mantras are 
 called Adhyapakas. Those men who, calculating upon profit, undertake 
 commercial transactions, are called Vais'yas. Those who earn their 
 livelihood by petty works are called S'udras. Those who feel disposed to 
 conduct the work of chariots and of elephants get the name of Matangas. 
 Those who plough are called Karshakas. Those who trade are named 
 Vaniks. Those who retire from home and accept asceticism are named 
 Pravrajitas. Those who by their good conduct gratify people are called 
 kings (Raja). In none of these is there any specific organic distinction." 
 By these and other arguments he silenced the Brahman, who, thereupon, 
 asked him, "Do you know the Savitri (Gayatri)" ? 
 
 Trisanku said, " Yes I do, and also the origin of it. A long time 
 ago, a Rishi, named Vasu, married Kapila, the daughter of a Nakshatra. 
 By devotion to her he lost his vigour, and to regain it he repeated the 
 Savitri: " Bkur ITiuvar yat mvitur na hapilaya ihargo devasya dMmahi." 
 The Savitri of the Kshatriyas is : " Om ! jatilastapaso-bJiuta gahanam 
 vanamdsritd, 8fc." That of the Vais'ya is " Om cTiittamahi saTiite vaisya 
 Jcanyakd, 8fc." That of the S'lidra is " Om ! atapak sutapak jivedaham 
 varshasatam pasyedaham s'araddm s'atam." 
 
 The Brahman questioned Tris'anku about the Nakshatras, their 
 positions, stars, &c., about the planets, and many recondite questions 
 about astrology and interpretations of omens ; to all which the interrogat- 
 ed gave very satisfactory replies. The Brahman, thus overcome in every 
 way, at last gave away, notwithstanding the opposition of his disciples 
 and pupils, his daughter to S'ardulakarna. 
 
 " Now Bhikshus" said the Lord, " he who was Trisa6ku then is 
 myself now. My son is S'ardulakarna. This A'nanda, son of Saradvati, 
 is the Brahman Pushkarasari, and the daughter of that Brahman is 
 Prakriti, the Bhikshuni.'"' 
 
227 
 
 The work professes to be a part of the Divya Avadana. It was 
 translated into Chinese by Tchu-ja-hu, of the Western Tsin dynasty in 265 
 A. D. Its Chinese name is She-tau-Jceen-king . M. Burnoaf has givin an 
 abstract of the story in his Introduction to Indian Buddhism, pp. 205/. 
 
 Beginning -^ ^at Ks^^r^ 1 1^ ^«iT'!fri'^«%'^ ww^ wjt^ih ■^\^m[ fa^Rr m I 
 
 End. ^^^T'^^I^T'T ^rafl^fT^'^ f«^tT WJt^tT WlfqrlWMffl'^F^Fff I 
 
 Colophon. ■?:fft s[T?Tr*'?T^^T^ f^giT^^rtr^ rf ^fli 1 1 
 
 No. B, 46. 
 
 SAEVATATHAG-ATOSHNESHA-SITATAPATEA, 
 
 ALIAS PE,ATYA:SrGIRA-KALPA. 
 
 Substance, Nepalese paper, 7i x 3. Folia, 18. Lines on a page, 5. 
 Extent in slokas, 200. Character, Newari. Date, N. S. 886. Appearance, 
 old. Prose. Incorrect. 
 
 A collection of mantras said to have issued forth from between the 
 eyebrows of the Lord when he was sojourning in the heaven of Indra, and 
 was beino" worshipped by a large host of Devas, and the merit of wearing 
 them, reciting them, or hearing them recited. The mantras ai-e of the 
 type of the mystic Vija mantras of the Hindus. 
 Beginning. >^ f ^T wJt^t ^rilifl'3Tsi?5ff <T^ I x^ h^jf ^rrw^fgi^ h«^ «Jiwr^ 
 
 ^^ifsr ^^fir "31 I T^T «Ji^% ^qF<;fiifiJrnT5if«T*iraai^ifftfrar^r?? 
 
 End. T^fl^T^^ Wi^rTTTWifr^ "g trfsr^'^T: ^i ^ ^^^^rit '?^<J ^f ^iii^- 
 
 Colophon. ^T^QHssw'JTJiti^t^ftfiTfTq'^T srreTqTrfsjffT iTfTJTcEjf^^ fl^if^qr 
 
228 
 
 No. 
 SRAGDHARii-STOTRA. 
 
 Substance, Nepalese yellow paper, 8x3 inches. Folia, 12. Lines on 
 a page, 8. Extent in ^lokas, 120. Character, Nagara. Date, Sm. 1881. 
 Appearance, decayed. Verse. Generally correct. 
 
 A hymn in praise of Arya Tara. By Sarvajna Mitra. The goddess 
 appears to hold the same position among the Buddhists as she does 
 among the Hindus. The name of the work is due to that of the measure 
 in which it is written ; the measure comprises twenty-one syllables to the 
 foot, broken into three equal parts by two jaesuras. The author was a 
 Buddhist monk of Kashmir. He was renowned for his unbounded charity. 
 Having given away everything he possessed, he proceeded to king Vajra- 
 mukuta. In the way he met a poor Brahman, who enquired of him the 
 way to the home of Sarvajna Mitra. He said, " Have you not heard that 
 he haes given away everything he possessed, and is now gone to the king V 
 The Brahman, thereupon, heaved deep sighs in utter despair, and shed 
 tears. Sarvajna Mitra consoled him, by saying, " Never mind, come along 
 with me, and I shall help you." Subsequently he sold his own person for 
 its weight in gold to the king, and gave the proceeds to the Brahman. 
 
 Beginning, s^ sr^T wjmsj ^isqftKT^ i 
 
 w'^T qrf T T^^\^ ^tj^^f ^i^tt «-ifrTi«Tif- 
 
 End. 'j^ri? «^^ir^i'Err^'«?^flfsr^% wn^\i -a^j ?l^ 
 
 Colophon. T<5iWffT^T«lT: gJ^TT%^ ift^flTH I 
 
229 
 
 No. 
 SRAGDHARiL-TI'KA. 
 
 Substance, Nepalese paper, 8 X 3 inches. Folia, 59. Lines on a page, 
 5. Extent in ^lokas, 580. Character, Nagara. Date, Sm. 1881. Appearance, 
 decayed. Prose. Generally correct. 
 
 A commentary on the hymn noticed under the next preceding No. 
 By Jinarakshita, a Bhikshu of the Maha Vihara of Vikramas'ila Deva 
 and spiritual guide of the king. 
 
 Beginning, sramm^f sjir^tqgn;! wT^^^inrm ^wrei^ j 
 
 End. f^m^ z^^f ^^^1^ si%fflrt>lBl7m«^1fltTH I 
 
 Colophon. ^1flffJR*i»it^t^jj'^r^^K'k-T:T3iif^iTfi5»rfww i'\faii'cf^?i5fm v- 
 
 No. B, 38. 
 S'Rli^GABHERI. 
 
 Substance, KTepalese yellow paper, 14 x 4 inches. Telia, 18. Lines on 
 a page, 6. Extent in ^lokas, 540. Character, Newari. Date, ? Appear- 
 ance, old. Verse. Incorrect. 
 
 Descriptions of the CJiaityasanvara and of the S'riilgalheri rites. The 
 descriptions were given to As'oka by Upagupta, who said they had 
 been first narrated by the Lord himself at the request of Sariputra. 
 The first rite consists in dedicating one or more model chaityas daily, till 
 the number comes up to a hundred thousand. The models may be of cow- 
 dung, clay, sandstone, or metal according to the means of the dedicator. 
 The direction for this rite had been originally given by Vipas'yi to a 
 
230 
 
 prince named Pradipaketu. When the above rite is performed for a month 
 from the 1st of S'ravana (July- August) ^ with the accompaniment of 
 the music from a golden horn and other musical instruments it is called 
 S'riftgabheri. 
 
 The origin of the rite is thus described : — In the town of S'asiprabha 
 there reigned a king named Sinhaketu. His wife^ Sulakshana, was 
 greatly devoted to him, and frequently begged and prayed that he 
 should abstain from hunting. The king did not listen to her advice, and 
 on his death, was born a buffalo. His wife was born in a Brahman 
 family, and, through her previous virtuous deeds, remembered the history 
 of her former life. Knowing the buffalo to be her husband, she followed 
 him everywhere. Once she prayed to the Lord to retrieve her husband from 
 his brutal condition, and the Lord advised, her what to do. One day the 
 buffalo was destroyed and eaten up by some wild beasts, and a few bones 
 and the horns were all that were left behind. The faithful wife cast the 
 bones into the river, brougbt water in the horns to wash the spot where 
 the buffalo had fallen, and, washing the spot, buried whatever fragments 
 she found and the horns, and erected a chaitya over them with river sand. 
 For thirty days successively she worshipped this chaitya with the utmost 
 reverence and devotion. On the twenty-first day a crystal chaitya came 
 down from heaven, and entered the sandy one. The place became surround- 
 ed by a moat and seven successive lines of ramparts. The horns were 
 changed into gold. Within this crystal chaitya a chamber became 
 manifest, and from the golden horns within it came out a handsome 
 young man, Dharmas'ila, who took the woman by the hand, and claimed 
 her as his wife. He was subsequently elected by the people king of the 
 country, when he assumed the name Bhadras'ringi, and his devoted wife 
 was known by the name of Rupavati. 
 
 The work professes to be a chapter of a work named Chitravifis'ati 
 Avadana. 
 Beginning. -#• sm: =!ft'g5|^^trfi?g=i«l! I >^ ^v. ^JT^Tj^ig i 
 
 ^CTJTTi 11^ ^ST W«i: SIT^ SfflTlf^! II 
 
231 
 
 End. Wfrvmn^r^ ^ c^f^ ^m^f^fr ^ i 
 
 rr^TfiT g^^t ^>^T: «^^T: g^T I 
 
 atnsajT ^wr^i^ f sift w?mH^' II 
 Colophon, ^fci ^f^^ft'?!:?qq^K ^^^cqWfiSjT*!^^^^ ^tttht II 
 
 No. B, 29. 
 S 'Rli^G ABHEKrVR ATAVADA'NA. 
 
 Substance, Nepalese paper, 10 x 4| inches. Folia, 19. Lines on a 
 page, 10. Extent in slokas, 450. Character, Newari. Date, N. S. 848. 
 Ajppearanee, old. Prose and verse. Incorrect. 
 
 An amplified version of the story given in the last preceding 
 notice. The work professes to be a part of the Vratavaddna-mala. 
 
 Beginning. # vtw ^a^?iT«f I ^T^rsrftffl^wtr fsr^i^"^ fsnii'iig; i 
 
 M f 
 
 End. ^^T^ ^T^^f% gflfsETTflsig: ^rrq^T*:f^'flir5T! fi4ffi ^qf^'^i^V- 
 
 ^ ' -J vJ sj ^ 
 
 Colophon. xTtf gflT^^ifWi^rarn^T^q^aflristirrat 5? ff^^t^sf l^'^T^f gflTs" I 
 
232 
 
 No. B, 21. 
 SUCHANDRA AVADANA. 
 
 Substance, Nepalese paper, 11^^ x 4 inches. Folia, 15. Lines on a 
 page, 7. Extent in slokas, 300. Character, Newari. Date, N. S. 245. 
 Appearance, old. Verse. Incorrect. 
 
 A story in praise of the Vasudhara rite. Suchandra, a man of great 
 wealth and numerous progeny, was engaged in commerce, and some of his 
 children held high offices under government. His youngest son was very 
 vicious ; he lost his share of the patrimony by bad speculations in loans, 
 and by the advice of a wicked man stole two bricks from a ehaitya, and 
 placed them at the entrance of his room. This was followed by fraternal 
 feuds, loss of wealth, and total dispersion of the family. Suchandra wished 
 to go and see the Lord, but he had nothing at home wherewith to buy fit 
 offerings for him. His wife found a bit of iron chain at the mouth of 
 a rat-hole. With this he bought a few flowers, and repaired to the Lord. 
 The Lord, gratified by his devotion, directed him to perform the Vasu- 
 dhara rite, whereby he regained his former wealth and influence, and 
 prospered in every way. The rite should be undertaken on the 3rd of 
 the wane in the month of Bhadra, or of Magha, and repeated every month 
 for a year. The rite consists in bathing in a river, putting on clean 
 clothes, filling a pitcher with pure water over which the mantra of Vasu- 
 dhara has been repeated, placing the pitcher on hus'a grass spread on a 
 pure spot, and then worshipping in the pot the goddess VasudhSra. At 
 the same time the mantra of Vasudhara should be worn as an amulet on 
 the person, and reverentially repeated many times and duly worshipped 
 every morning, noon and evening. The charm begins with the words 
 Om ! namo bhagavate vajradkare sagaranirghosha tathdgate, Sfc. 
 Beginning. # sffl: ^'^w^tin'ci'si I ^rsti^^^fff '^ f^ifi rrr v^ Mre'i^^i^r I 
 
 H^if^f %^tr siJAqrir fl'^'^qfir: i 
 
 ■J 
 
 fl^T^^T fl^i^Rjt fl'?T«TJrT fl'f mr»r! 1 
 
233 
 
 '^g^mre^^'n ^<mm'. g g^mf?r: ii 
 
 End. S'^T 72=^1%: trf^S^Rffq^Isp^^^Tt^l ^4«jsi^i^f^^nBggq|^5r- 
 
 fsr^isrfwrafiT ^it;^ i 
 Colophon. Tfir w^% JZ'^qfrr: ?^% Wt^^rtiWcreslf^gi^f H)ra»rr ^a^iwIW 
 
 No. B, 31. 
 SUGATA AVADA'NA. 
 
 Substance, Nepalese yellow paper, 13 x 3|- inches. Folia, 54. Lines 
 on a page, 6. Extent in ^lokas, 550. Character, Newari. Appearance, old. 
 Verse. Incorrect. 
 
 Stories relating to an ancient Buddha named Vasubandhu. 
 
 Contents : (I.) When Lord S'akja SiAha sojourned on the crest of 
 a hill named Kanakagiri, he was, one day, seen engaged in the per- 
 formance of the Samddhi called Iiohasandarsana or survey of the uni- 
 verse, and in course of it a flame issued forth from between his eye- 
 brows. This flame enlightened twenty-eight thousand Buddhist sacred 
 places, and the inhabitants of hell all came up to behold the wonder. 
 Greatly surprised at this, Maitreya enquired of Manjus'ri the cause of it. 
 SO 
 
234 
 
 Manjus'rl replied that in former times there lived a Tathagata, named 
 Varaprabha, who first performed this Samddhi, and after it he bestowed 
 the perfect Bodhi knowledge to millions, and converted king Ajita and 
 his eight sons, and seeing that S'akya now performed the same Samadhi, 
 he too will expound the same religion. (II.) After performing the 
 Samadhi, S^akya invited Maitreya and related to him the story a king 
 named Indraprishtha, who reigned at Gandhavati, in the Uttara Videha 
 country. This king once dreamed that Vasiibandhu, a Bodhisattva, was 
 seated on a throne in his court, and expounded the Buddha religion. 
 Thereupon he invited that saint from the town of Vikrama, in the 
 Vihara country. (III.) On the arrival of the saint, the king solicited 
 ■of him the true means of salvation. The instruction given by the 
 saint comprised mercy to creation, abstinence from theft, cruelty, con- 
 cupiscence, &c. (IV.) The king then enquired how it was that some 
 people .became rich, others poor; some learned, others stupid; some 
 healthy, others diseased ; some went to heaven, others to hell ; and so 
 forth. The saint replied that these were the results of former works. 
 It was through the deserts of former works that beings were born as 
 gods, mammals, birds and insects, and experienced the fruits of their 
 own actions. Those who, through ignorance, fear, cupidity, or enmity, 
 kill animals go to the hell called sanjiva, while those who kill wild 
 animals by setting fire to forests repair to the burning hell called Tajpana. 
 (V.) On the other hand those who, keeping the three jewels foremost 
 before them, sow the seeds of virtue, never sufPer from disease, decay, 
 distress, and grief. The three jewels are the ever-felicitous, the unde- 
 caying, the all-pervading spiritual home of Jina. On the king enquiring 
 how the three jewels could be kept foremost, the saint dilated on the merits 
 of establishing Viharas and Chaityas, and consecrating therein the em- 
 blems of the jewels. (VI.) He then dwelt upon the characteristics of 
 the SaAgha, and on the merit of employing well-born, well-behaved, well- 
 disposed, intelligent youths to the service of the Sangha. (VII.) The 
 saint then repaired, along with the king, to Benares to establish Vihdi-as 
 there. (VIII.) The king invited Bodhisattvas and other saintly person- 
 ages to be present at Benares on the occasion of his establishing Viharas. 
 (IX.) The reception of the guests at Benares. (X.) The feast given 
 to them. (XI.) On the merits of presenting particular articles to Tatha- 
 gatas. (XII.) On prayers addressed by the king to the guests, and hia 
 return home. 
 
235 
 
 Beginning-. spFT: 'si^jn^FSf^ i 
 
 ftf ^f«T ^^^5t wssf^r frif\'^- 
 
 fV%T^^ 9«^t^ ti'^s^fi^g »TTg«lT I 
 
 «T«g^^'f STTH ^fllfy ft^'VSlI 9! II 
 End. t^T ITimni'^: f%aTi^ fl'tl'CilT: I 
 
 3ia*5§T ir^f %w ^^W^ ^«T3[?IT: II 
 
236 
 
 No. B, 20. 
 SUKHAVATl-VYtHA. 
 
 Substance, Nepalese paper, 13 x 4 inches. Folia, 37. Lines on a page, 
 7. Extent in ^lokas, 500. Character, Newari. Date, ? Appearance, 
 old. Prose and verse. Incorrect. 
 
 Description of a transcendentally pure and auspicious region called 
 Sukhavati. When the lord was at Gridharakuta hill, near the town of 
 Rajagriha, Luanda asked the Lord for an account of the great Tatha" 
 gatas who had, in former ages, acquired the most perfect organs. The 
 Lord in reply said, one of the earliest was Dipankara, next to him Pra- 
 tapavan, next Gandha, and next Lokes'vara. During the ministry of 
 the last a Bhikshu, named Dharmakara, expressed a desire that of 
 should be a Tathagata in a region where life was long, where there was 
 no hell, no suffering, no disease, no ignorance, and no evil of any kind. 
 This prayer was fulfilled, he attained perfection, and lived in the region 
 of Sukhavatij where the presiding Buddha was Amitabha, so named 
 because there was no limit to his effulgence. The region is full of 
 gardens, flowers, singing birds, lakes and everything that could make 
 up the beau-ideal of perfection in the estimation of the Buddhists. 
 
 This work was translated into Chinese by Hiouen Thsang of tbe 
 Tang dynasty ; its Chinese name is Tching-tsan-seng-t'o-fo-shih-shau- 
 king. Beal^s Catalogue, p. 24. 
 
 Beginning. ^ srn: ^l^t^l^^timg'WKf! i 
 
237 
 End. ?;^i?ti'^3i^T^TTW5iT ^laitr tTfv^=#r fl'?i^w ^i^^TRT*!'?: ^r "^ 
 
 ■3 
 
 No. B, . 
 SUMAQADHA AVADANA. 
 
 Substance, palm leaves, 12 x If inclies. Folia, 22, Lines on a page, 6. 
 Extent in slokas, 350. Character, Newari. Date, ? Appearance, old. 
 Prose. Incorrect. 
 
 Story of SumSgadhdj daughter o£ Anathapindada, a rich banker 
 of S'ravasti. The young lady had been given in marriage to Vrisha- 
 bhadatta, son of Sus'ila, a banker and rich householder of Pundra- 
 vardhana. When dwelling with her husband^ she was once asked if she 
 knew of any very great teacher in existence. She said, " Yes, T know 
 the Lord Buddha, bright as the champaka flower, and of profound 
 learning ; he is now dwelling in my father's garden, and is the greatest on 
 earth." She then spoke in high praise of the saint. Vrishabhadatta asked 
 her, " Can you show him to me ?" Sumdgadha replied, " Collect, sir, the 
 materials for a good feast, and I shall show him to you.''^ 
 
 She then repaired to the top of the house, drew a circle on the 
 roof towards the side where the Lord was, and, respectfully offering a 
 handful of flowers and a little water, said, " thou most merciful, deign 
 to favour me with thy presence \" 
 
 Through the miraculous influence of the Lord, the flowers and the 
 water rose high in mid-air, and like a flight of geese passed on west- 
 wards for six hundred and forty miles and fell at the feet of the Lord 
 at the Jetavana garden. The Lord received them very graciously. On the 
 following morning, along with Ajnatakaundinya, S'ariputra, Maugha, 
 Mahdkas'yapa and others among his chief disciples, the Lord miraculously 
 
238 
 
 passed on through the sky^ and appeared at midday before his devotee. 
 Sumagadha worshipped him with every mark of respect and veneration, 
 and entertained his retinue with lavish hospitality. The people of Pundra- 
 vardhana crowded round the Lord, and received benedictions and advice. 
 One of the congregation asked how it was that the Lord was so merciful 
 to Sumagadha ? and in reply the Lord said, this is not the only occasion 
 when he had been so, he had been so before. In the 20th Kalpa, when men 
 lived for a thousand years, Kas'yapa was the Buddha. He dwelt in the 
 Deer Park at Benares. At that time Kriki was the reigning king, whose 
 daughter was named Kanchanamala. The king dreamt some unpleasant 
 dreams, and the expounders of dreams in his court recommended that the 
 flesh of the most prized being on the earth should be given away in a feast 
 to avert the consequences of the evil dreams. This implied Kanchana- 
 mala, who was the most beloved being in the kingdom, and the king 
 could not listen to such a proposition. " Rather" said he, " that I 
 should die immediately, or lose all my kingdom, than allow any evil to 
 befal my dearest daughter." The king's grief brought the daughter 
 to the place, and she advised that her father should abide by the advice 
 of the Lord Kas'yapa. The king did so, taking Kanchanamala with him. 
 Kas'yapa expounded the dreams, and assured him and his daughter that 
 no evil would befal them. 
 
 Tho Bhikshus then enquired what was the cause of Kanchanamala's 
 having been born with a chaplet of jewels on her head ? Thereupon 
 the Lord said in a former life the lady, born as a poor woman, had 
 respectfully offered an iron garland to the Chaitya of a Pratyeka 
 Buddha, and through the merit thereof had been blessed to be born with 
 a chaplet, and she who was the poor woman, was born as Kanchanamala, 
 and was now born as Sumagadha. 
 
 A different version of this story occurs in the Avadana-sataka, 
 ante, p. 73. 
 
 Beginning. # it^t ^^m I ^^l flJT^Tsr ^mm ^ifsTrrs ifsi^T KT3I»fl-^«iTnT§i%- 
 ■^ + + + + 'S^i^^i'^=^f^3'<:n'tT'C>riJ?[f^aT ^tt hji^t^ vit^t 
 
 End. T^iT^fjiRTsiT'fiTrsrt^ '^ ffl'gtr jtiftrgf^r: gi ^ g^t^irt t^ ^t^- 
 
239 
 
 No. B, . 
 SUPRABHATA STAVA. 
 
 Substance, Nepalese paper, 10 x 4 inches. Folia, 88. Lines on a pagg, 
 7. Extent in ^lokas, 700. Date, N. S. 932. Appearance, old. Verae. In- 
 correct. 
 
 A collection of 49 tymns by different authors in praise of Sakya 
 and other Buddhas and saints. The hymns are addressed to — 1, Das'abala ; 
 2, S'akya as bhattaraka, by Yasodhara ; 3, the mercy of Aralokitesvara ; 
 4<, Dharmadhatu ; 5, Mahabuddha ; 6, on the feet of Aralokitesvara ; 7, 
 Dharmadhatu, in another measure; 8, Vagis'vara; 9 Buddha; 10, the 
 ten guardians of quarters; 11 Buddha, in another measure; 12, Aralo- 
 kites'vara, by Raja Pratapamalla ; 13, Chaitya of Dharmadhatu; 14, 
 Sarada; 1 5, Tor redemption from hell ; 16, Vajramahakala; 17, Devas' 
 100 names; 18, Five Tathagatas; 19, Vajrayogini ; 20, Vani; 21, 
 Avalokites'vara's rosary; 22, Prayer to Avalokites'vara ; 23, Ananta, 
 the Naga king; 24, Lokes'vara; 25, Avalokites'vara, by Chandradanta ; 
 26, Ditto, by Chandrika Bhikshuni ; 27, Mahabuddha, in another mea- 
 sure; 28, Dharmadhatu; 29, Mangala; 30, Vasuki, the Naga king; 
 31, Lokes'vara; 32, Ditto for redemption from hell; 33, Ditto; 34, 
 Avalokitesvara as the dweller of Patala; 35, Buddha on the discom- 
 fiture of Mara; 36, Names of the Nakshatras; 37, Ditto of the signs 
 of the Zodiac; 38, Ditto of the Yatras; 39, Ditto of Yogas; 40, 
 Ditto of the six Paramitas; 41, Sixteen stanzas on Adhyesvara; 42, 
 14 stanzas on the diagram called Vajradhatu ; 43, 25 ditto on Dharma- 
 dhatu ; 44, 10 ditto on the knowledge of the original ; 45, 44 ditto 
 on perception ; 49, 34 ditto on affection ; 47, 25 ditto on gratitude ; 48, 
 5 ditto on the 5 Tathdgatas ; 49, Verses addressed by S'akya to Man- 
 jus 'ri. 
 Beginning. •§• ifli ^^'Sf I •i' iwt^^btsj i ^ fS'i ^niv I 
 
 End. ^fs.'^^ iRfsisi S5«m siwicr ii ^ ii 
 
240 
 
 No. B, . 
 StRYAPRAJNAPTl-TlKA'. 
 
 Substance, Nepalese paper, 10 X 4 inches. Folia, 223. Lines on a 
 page, 15. Extent in ^lokas, 5,000. Character, Nagara. Date, ? Appear- 
 ance, old. Prose. Generally correct. 
 
 A commentary on a work on the motions of the sun and the 
 moon, on the increase and decrease of the durations of days and nights, 
 and on other astronomical phenomena. By Malayagiri. 
 
 Beginning. ^ «Th: gs^^n? I 
 
 ^^\ jKT ftwiffigr «si%<TT •?:^cftf^^r: ii >? ii 
 5f^f?r fspr^i'^JrflTiiflfl'gTTrfiw ^^^fWf% i 
 fsi^S'^Tf^ ^«^ri^ ^«n(Rr^«-g= ^ws^ ii ^ ii 
 
 End. xTn ^^^^■^TJ\fk^^x.^rt\v^ ^i,^mT^<^^m f^'Jlffnf^ siraH gwTTi I 
 
 f^I^lf^rf flfllW^ tt f%^T«fIHl^t 11 », II 
 
 «i?'^sripn^s«fq#*5r T + + f^r: ii i; n 
 ^jga-afa fimj ^fkiw^':! f^?=«ifrT fi?i^i 
 
241 
 
 No. B. 9. 
 SUVAENA-PRABHASA. 
 
 Substance, paper, 15^ x 3^ inches. Tolia, 84. Lines in each page, 6. 
 Date, ? Extent in ^lokas, 1,845. Character, Newari. Appearance, old. 
 Incorrect. Prose and verse. 
 
 The philosophy of Nihilism developed in the course of describing 
 the merits of a certain mystic formula named Suvarna-prabhasottama. The 
 codex is incomplete, and comprises only the first twenty chapters, each of 
 which is called a parivarta. The work was translated into the Chinese 
 language by Dharmatatsin of the northern Liang dynasty (circa, 502 — - 
 565 A. D.), and published under the name of Kin-kwong-ming-king. 
 The Chinese have also an abstract of this work in two volumes under the 
 name of Kin-kwong-ming-wan-ku. (Beal's TripithaJca, pp. 15 at 99.) 
 
 Contents, I. — Once on a time the Lord was residing on the Gridhra- 
 kuta hill, when Lakshmi, Sarasvati and other goddesses sat around him. 
 Many Devas, Nagas, Yakshas, and Rakshasas were also present. The Lord 
 was contemplating on the essence of religion (^'H'^lTg'), which is perceptible 
 only to the profoundest of Buddhas. Ananda asked him as to what were 
 the religious duties of Bodhisattva congregations. The Lord said, " whoever 
 hears, preaches, sympathises with, or honours the great sutra Suvarnapra- 
 bhasottama, obtains the substance of all Samadhi residing in the breasts 
 of the purest of Bodhisattvas, and is followed and protected by the gods 
 with great attention." He then, by way of enumerating the benefits to 
 be derived from the mantra, gave a summary of the work under notice. 
 
 II. — When the Lord was on the aforesaid hill, Ruchiraketu, a Bodhi- 
 sattva, was at Rajgriha. He had worshipped millions over millions of 
 Buddhas. The germ of everything good was ingrained in his soul, and 
 he had a thorough knowledge of all the doings of ancient Buddhas. 
 All of a sudden a strange thought crossed his mind—" How is it," 
 thought he, " that S akya Muni should live for eighty years only 7" 
 Thus musing he was startled at the sudden transformation of his cell 
 into a splendid drawing-room studded with gorgeous gems of different 
 colours. Four jewelled thrones were seen on the four sides of the room, 
 with four great Buddhas seated on them. High on the eastern throne 
 sat Akshobhya; on the southern Ratnaketu ; on the western Amitayuh ; 
 and on the northern Dundubhis'vara. Other Tathagatas, too, were there. 
 31 
 
242 
 
 The brilliancy of tteir persons illaminated the whole city of Rajagriha, 
 and extended even to the loftiest of the three thousand great regions. 
 Now the sight of the blind was restored ; the deaf gained the power of 
 hearing ; memory was restored to those that had lost the balance of 
 their mind. Astonished at this transformation, Ruchiraketu, saluated 
 his celestial guests, but still remained musing on the short span of S'akya 
 Muni^s life. The Buddhas, perceiving his anxiety, addressed him in the 
 following manner, : " O thou of noble birth, do not think that there is 
 any one under the sun, who can measure the length of S'akya Muni's life. 
 We know of no such person. It is easier to count the individual 
 drops which fill the ocean, than to measure the long period of his 
 existence. No one can form an idea of the period of a Jina's life." 
 
 Then Devaputras of all conceivable forms, Yakshas, Nagas, Gan- 
 ■dharbas, and Brahmanas, such as Kaundilya and others, made their 
 appearance in the assembly. They had heard the sound of S^akya 
 Muni's great Nirvana, Kaundilya fell at the Lord's feet, and asked of 
 him a boon. The Lord remained silent. Then a scion of the race of 
 Litsa, Sarvasattvapriyadarshana by name, with a presence of mind mira- 
 oulously obtained, answered for the Lord. He told Kaundilya that he 
 was authorised by the Lord to grant him any boon that may be asked. 
 Kaundilya asked for a very small fraction of the elements of which the 
 Lord's body was composed, to the extent even of a mustard seed, in order 
 that he might worship it when the Lord would be away, and, thereby 
 obtain the lordship of heaven. He said he knew that the Suvarna-prabhasa 
 Sutra would ensure that ; but it was extremely diificult even for the 
 S'ravakas and Pratyeka Buddhas to learn it, and so there was no easy 
 method of obtaining the sovereignty of heaven, except the worship of the 
 lord's elements. The Litsakumara replied to him in the following terms : 
 *' The smallest fraction of the Lord's elements, even to the extent of a 
 mustard seed, would be recreated at a time when flowers of their own 
 accord would cross the stream of the Ganges, when crows would grow 
 red and cuckoos white, when the blackberry would grow to the size of 
 a palm fruit, and date trees would bear the blossoms of mangoes." 
 Ruchiraketu and the congregation were glad to perceive from this 
 that the duration of S'dkya Munis' life was immeasurable. 
 
 III. — Ruchiraketu dreamt a dream. He saw a kettle-drum made of 
 gold, and bright as the sun, and assemblages of numberless Tathagatas 
 and a Brahmana sounding it. He heard the gath^ they were chanting 
 
243 
 
 in harmony with the sound o£ the drum. Awakening from his sleep 
 Ruchiraketu proceeded to the lord at the Vulture peak and prayed. 
 
 IV. — The prayer of Ruehiraketu was as follows : 
 
 " Let the drum of Suvarna-prabhasa scare away the mundane pains 
 of all sorts from the three thousand regions ! May the people of this 
 world be relieved from pains arising from vice, as well as those who- 
 dwell in the region of Yama ! May they also be relieved from penury !" 
 
 V. — The Lord related an anecdote to the family divinity (Kuladevata), 
 of Bodhisattvas. He said, there lived in former days a king named 
 Bhujendra, who prayed all the Tathagatas present, past and future, in the 
 following manner : " I salute the Jinas ; I shall worship the Jiua-sangha ; 
 I shall worship the tranquil, the pacified, the pure^ the great Muni, radiant 
 with the lustre of gold." 
 
 VI. — The Lord continued, " The principles of the absolute negation 
 of existence have been explained at length in various Sutras. They are, 
 as a matter of policy, now published in an abridged form, so that all 
 creatures may learn how the body is nothing more than a deserted village. 
 I now instruct you in the means of acquiring the knowledge of Nihility. 
 The senses are like theivesin a battle-field. They know not each other, 
 though they are in the same village. The sense of vision is running 
 after form alone, that of audition after sound, that of smell after smell, of 
 taste after taste, and of touch after touch. The fickle mind busies itself 
 only with enjoyable objects. The mind, dwelling on the senses which are 
 like theives in a battle-field, is never after the deserted village. The 
 human body to which the senses adhere is insentient — unsubstantial. It 
 owes its origin to the residua of former perceptions. This material 
 frame which creatures obtain in consequence of their doings in former 
 existences is full of sputum, urine, fseces and worms. It is thrown away 
 as a piece of wood at the end of life. Nonentity is the origin of every- 
 thing. All animals and all the attributes of things have their origin 
 in perception, through Avidya or false notions. These attributes are 
 sometimes existent, and sometimes non-existent. Therefore it is my 
 opinion that these attributes are founded on deceptive perception. Eend 
 asunder, O Bhikshus, with the sword of true knowledge, the feeling, the 
 six senses, the form, the name, the knowledge and notion, and hold 
 fast the attribute of Bodhi which is grand non-existence." 
 
 YII, The Lord explained in the course of his conversation with 
 
 Vais'rava^a, Dhfitarashtra, Virudhaka, and Virupaksha, the four great 
 
244 
 
 Maharajas, the merits of hearing, reading, and bearing on the person the 
 great Sutra Suvarna-prabhasa. 
 
 VIII. — The goddess Sarasvati, covering one of her shoulders with 
 her outer garment, and placing her right knee on the ground, with folded 
 hands asked the Lord^s permission to wind up the net of illusions, spread 
 round the chanter of the sutra (Dharmmabhanaka), to grant him the 
 Dharani, and to show him the light of true knowledge. " I shall," said 
 she, "restore the words or consonants that may have dropped from the 
 great Sutra. I shall grant him the Dharani that his memory may not fail. 
 I shall teach him the mode of holy bathing which will enable the great 
 Sutra to endure for a long time on earth, sowing the seeds of immense 
 good, which will enable numberless creatures to cultivate their intellect, to 
 learn various S'astras, and to acquire immense merit." The ritual of the 
 bathing is thus given. Orris root, yellow orpiment, Trigonella corniculata, 
 Sirisha, and Accacia suma should be pounded when the Pushya asterism is 
 on the ascendant, and a mystic formula is to be repeated a hundred times 
 during the operation. Then a circle is to be drawn with cowdung, and 
 the powder above described, with pearls, flowers and honey, is to be placed 
 in it in a golden vessel. Pour righteous men and girls with suitable 
 decorations are to be employed on the spot. The fume of fragrant 
 resins and the consort of five musical instruments are indispensable 
 to the ceremony. The golden vessel is to be decorated with parasols, 
 standards and flags. Its boundaries are to be set by the recitation of 
 the mantra Alee nayane hili Mli gile kkile svdha. Then the votary is 
 to bathe, believing in the Lord, and chanting the following mantra : 
 Sugate bigate Vigatavati, &c. " When a reciter, or hearer, or a writer of 
 the Suvarna-prabhasa will have bathed in the aforesaid manner, I shall," 
 said the goddess, " for his good remain with the Devas in the sky, and 
 sweep away all sorts of diseases and distempers from his neighbourhood." 
 So saying the goddess sat aside. The Lord praised her determination, 
 and Kaundilya extolled her good intentions. 
 
 IX. — Mahadevi saluted the lord, and said, " I shall also, my Lord, 
 serve such a Bhikshu. He shall be supplied with beds, cushions, vest- 
 ments and alms-bowls. Those who will listen to the great Sutra will 
 rjmain in the enjoyment of terrestrial and celestial happiness for millions 
 and millions of kalpas. Wherever Ratna-kusumagunasdgara-vaiddryya- 
 kanaka giri-suvarna-kanchana-prabhasa-s'ri, a Tathagata, went, and 
 wherever he cast his eyes, there all creatures obtained affluence at my- 
 
245 
 
 hands. He shall he worshipped. I shall, by the power of the great 
 mantra Suvarna-prabhdsa, increase the wealth of those that read it. 
 Therefore those who desire wealth, should remember the following 
 mantra — Pratipurnavare samantagate, &c. ; and prosperity wiU certainly 
 present herself at the instant when in a vihara, or a forest, cushions, 
 aromaties, flowers, &c., are placed iu the midst of a circle made of cow- 
 dung to his honour. 
 
 X. — Mantras for the adoration of Tathagatas. 
 XI. — Dridha, the presiding goddess of the earth, then offered to 
 make the country prosperous in which the great mantra would be either 
 known or preached. The Lord was very glad. He said " Any creature 
 who would hear a line, nay a word, of the great mantra shall, after death, 
 he born in the Trayastrifis'a and other celestial regions. 
 
 XII. — Sanjaya, the commander-in-chief of the Yakshas, who had 
 twenty-eight great leaders under him, then offered to protect any one 
 who would learn, or even hear one verse, nay one hemistich, of the great 
 mantra Suvarna-prabhasa. He offered not only to protect him, but also 
 to make him prosperous. 
 
 XIII. — When the Lord was on the Gridhrakuta hill, Baladaketu 
 asked his son Ruchiraketu, after he was anointed king, " do you know 
 tbe science of government known as Devendrasamaya 7" Then, without 
 waiting for a reply, he proceeded, saying, " I learnt it from my father 
 Varendra. Brahmendra first promulgated it on the mount Vajraprakara. 
 Those kings are partial incarnations of the thirty-three Devarajas who 
 protect the good and punish the vicious, and thereby establish virtue 
 and destroy sin. No king should overlook crime, as such conduct is 
 certain to increase vice, produce fraud and dissension, and court invasions 
 from foreign powers. No king should displease the gods, for when the 
 wods are angry, epidemics, bereavements, and invasions are sure to 
 follow. Kings should be impartial, for if they have a predilection for 
 sin, many will follow their example, cheating and fraud will increase, 
 and the kings will be doomed to perdition. Therefore, my son, govern 
 the kingdom according to the rules of the Devendra-samayaraja 
 Dharma." The principles of good government are detailed at consider- 
 able length. 
 
 XIV. Susambhava was a king when Ratnas'ikha was the Lord of 
 
 the earth. His capital was Jinendraghosha. Once he saw in a dream 
 Eatnochchaya, a reciter of religion, reciting the great Sdtra, He awoke, 
 
 b 
 
246 
 
 went in searcli of him, and found him repeating the great mantra in 
 his house. The king heard it, and was purified. 
 
 XV. — Whenever a householder, or a woman of family, may be 
 desirous of obtaining the knowledge of Buddhas, past, present and future, 
 and of worshipping the Lord, he or she should hear and preach the 
 great mantra Suvarna-prabhasa. 
 
 XVI. — Bodhisattva-samuchehaya, a Kuladevata, asked the Lord why 
 the ten thousand Devaputras headed by Jvalanananta were instructed by 
 the Lord in the Bodhi knowledge immediately on their arrival at the 
 monastery from the Trayastrinsa heaven ? Three of these obtained the 
 knowledge of perfect Bodhi. In one of the innumerable past kalpas, a good 
 man named Euchiraketu flourished in the region named Suvarnaprabhasita, 
 and there obtained perfect knowledge. Suvarnaratnakarachhatrakuta and 
 Suvariiajambudhvaja-kanchanabha flourished in succession in the region 
 called Virajadhvaja. They preached and established the good religion in 
 that region. After the demise of the last, a young man, named Rupyaketu, 
 obtained the knowledge. But none of these Devaputras ever renounced 
 the world, nor were they proficient in the six paramitas, how was it then 
 that they were able to acquire the knowledge ? The Lord said they were 
 votaries of Suvarna-prabhasa, and that was the secret of their success. 
 
 XVII. — In one of the innumerable past kalpas a Tathagata, named 
 Ratnas'ikha, was born. After his demise, when the good religion was 
 renounced by men, there was born a king, named Sures'varaprabha. He 
 had a banker named Jatindhara, a man well versed in the knowledge of 
 the pulse and of all the branches of the science of medicine. He had 
 a son named Jalavahana, who was very handsome and accomplished. 
 During the reign of the irreligious king Sures'varaprabha his subjects 
 were afilicted with various diseases. The only medical assistance pro- 
 curable was from Jatindhara, who was extremely old, blind, and unable 
 to move a step without support. Jalavahana was deeply afilicted by 
 the sufferings of these men. He learned the science of medicine from his 
 father, and then cured his neighbours of their disorders. 
 
 XVIII. — Jalavdhana had two sons, JalSmbara and Jalagarbha, 
 by his only wife Jalambugarbha. When he was passing in company 
 with his sons by a tank inhabited by ten thousand fishes, it was on the 
 point of being dried up. The presiding deity of the tank half dis- 
 covering herself before the physician, implored his assistance to protect 
 the lives of the fishes. Jalavahana, finding no water in the vicinity, 
 
247 
 
 plucked leaves and brancheSj and threw them on the water, so that 
 the small quantity of water in it may be protected from the scorching 
 heat of the sun. He found at a great distance a river named Jalagama ; 
 but he was sorely distressed for want of means to convey the water. 
 At last he succeeded in procuring twenty elephants from the king 
 Sures'varaprabha. By the help of these elephants he filled the tank 
 with water, and supplied the fishes with plenty of food. When the fishes 
 were made all comfortable, Jalavahana, standing knee deep in the water, 
 offered a prayer to the Lord, and begged that whoever hears the Lord's 
 name at the time of death may be born in the Trayastrinsa heaven. 
 With this prayer he repeated the mantra — Namastasmai bhagavate 
 ratna-sikhine, &c. He then taught the fishes some of the most abstruse 
 doctrines of the Buddhist religion, and returned home. The fishes died 
 that very night, and were born in the aforesaid heaven. Sures'varaprabha, 
 in one of his subsequent existences was Dandapani, Jatindhara was S'uddho- 
 dana, Jalambugarbha was Gopa, Jalavahana was the Lord himself, 
 Jaldmbara and Jalagarbha were Rahula and Ananda. The ten thousand 
 Devaputras with Jvalanananta for their chief, who were blessed with the 
 Sambodhi knowledge, were the fishes that had heard the name of the 
 Lord Ratnas'lkhi from the Lord, and the divinity of the waters was the 
 goddess Bodhisattva Samuchchaya, at whose request the Lord gave the 
 above explanations. 
 
 XIX. — A Bodhisattva should sacrifice his own body for the good 
 of others. The Lord in the course of his perambulation through the 
 country of the Panchalas, entered a forest. He sat upon a grass plot, 
 and struck the earth with the palms of his hands and the soles of his feet. 
 Thereupon a great stupa made of gold, rubies, sapphires and precious 
 stones rose like an aparition. The Lord ordered Ananda to open the 
 doors of the stupa. Ananda opened them, and found bones covered over 
 with jems. The Bhikshus honoured them with salutation at the command 
 of the Lord, and then the Lord, at the request of Ananda, gave the 
 following history of the holy bones. "There lived formerly a king 
 named Maharatha. He had three sons, Mahapranada, Mahadeva and 
 Mahasattvavan. The king went to the forest. Rambling about his sons 
 chanced to come to a secluded part of the forest. There they found a 
 tigress who had by her side good looking cubs about seven or eight days 
 old, but she looked sorely distressed for want of food, for she seemed to 
 have had none since their birth. Mahadeva asked, " who is there that 
 
248 
 
 can sacrifice his ownself for this poor tigress, so famished, and in so much 
 distress." 
 
 Mahasattvaran replied, " It is indeed difficult for us, self-seeking, 
 narrow-minded mortals, to sacrifice ourselves for the good of others ; 
 but to great minds who are bent upon doing good to others at any risk, 
 it is a task of no great difficulty." So saying he thought within himself 
 that a better opportunity for offering his body, so full of impurities, in the 
 cause of others, might not arrive in the course of his life. So musing 
 he bade adieu to his brothers, and offered his body to the tigress. His 
 mind was full of hope. He thought he would obtain Bodhi knowledge, 
 have sympathy for all, and prove the means of saving millions from 
 dangers of the mundane life. The tigress recognised a great Bodhi- 
 sattva in him, and did not touch his body. The Bodhisatva thought 
 the tigress was too weak to kill him, and so, cutting his own throat 
 with a piece of bamboo, fell before her. She despatched his flesh and 
 blood almost in no time. The princes were surprised at the spirit of 
 self-sacrifice that actuated their brother, and went admiring home to tell 
 the mournful news to their father. The whole royal family was in mourn- 
 ing, and came to the spot where lay the earthly remains of the magnani- 
 mous soul. After loud lamentations, the king caused the bones to be buried 
 in golden boxes, and raised a stiipa upon them. 
 
 " I am, Ananda, the prince Mahasattvavan. I obtained by means 
 of these bones the great Bodhi knowledge which nothing can equal.^' 
 
 XX. — Then a large number of Bodhisattvas, with folded hands, 
 praised Suvarna-ratnakara-chhatraketu in the following words : " Thou 
 hast, O Lord, sacrificed thy body which was more brilliant than gold. 
 Thy limbs are shining gold. Thou art as it were a golden mountain." 
 Then Eruchiraketu praised the Lord in the following terms : " Thou art 
 the true one, great Muni. Thou hast on thee the signs of a hundred 
 merits. Thou hast a thousand beauties. Thou art adorned with various 
 accomplishments, &c., &c. 
 
 XXI. — This chapter opens with an address by a Kuladevata, but 
 the concluding part of it is wanting. 
 
 Beginning. \^ sw: ^sl^^trfWH^w I sth: ^ftwu^rsj ^^^g^TqiKf^rTT^ I »t^«it, 
 ^fir ^f<r JifJT f^oHi ^T'^r i ^ »Ti,qffgi5r gnq ti^^ ff^urar 
 
249 
 
 End. ^«r wJi^isTT^Ti^r^f ^u^tntr^fT I wi^ m's f ^^^^ fimj ^^rft? 
 
 No. B. 19. 
 SVAYAMBHTJ-PURANA. 
 
 Substance, paper, 17 X 4| inches. Folia, 163. Lines on each page, 8. 
 Extent in ^lokas, 5,055. Character, Newari. Date, ? Apparently old. 
 Verse. Incorrect. 
 
 A poetical account of the manifestation of Svayambhu or Adi 
 Buddha in Nepal, and of the origin of that country. The work belongs 
 to the class called Vyakarana or descriptive, and is written principally in 
 the Anushtup metre, as Puranas usually are. There seem to exist, or to 
 have existed, two recensions of the work, one an abridgment {laghu), and 
 the other the full or elaborated one {vrihat) . The codex under notice 
 contains the latter. It is divided into eight chapters, and extends to five 
 thousand s'lokas. Its author is Manjus'ri, who lived in the early part 
 of the 10th century. In every detail the work is a counterpart of the 
 Hindu Mahatmyas, of which so many are affiliated to the Hindu Puranas, 
 and, like them, is strictly local in character, being unknown beyond the 
 limits of Nepal. According to Hodgson the work has the alternative 
 name of Sambhu Purana. It appears not to have been translated into 
 the Chinese language. 
 
 Contents : Chapter I. — The scene is laid in the Bodhimandapa at 
 Buddha Gaya, and the principal interlocutors are the Bodhisattvas Jayas'rl 
 and Jines'vari. The latter, desirous of attaining the Bodhisamvara (a 
 religious observance leading to Bodhi knowledge), asks the former as to the 
 best means for its attainment. The former advises him to have recourse 
 32 
 
250 
 
 to the Poshadha ceremony,* which should be performed in a place of pil- 
 grimage, in a Vihara, in the temple of Sugata, in a chaitya, or in any 
 place honoured with the image of a Buddha. " But the best place for its 
 performance/' says he, " is Svayambhu-kshetra, where its performance is 
 invariably attended with the best results." Questioned about the origin 
 of the place Jayas'ri relates what, he said, he had heard on the subject as 
 related by Upagupta to As'oka. According to this account this sacred 
 place is situated on the crest of a hill called Gosringa. In the Satya 
 Yuga it was called Padmagiri, on account of its have borne five lotuses 
 made of jewels. In the Treta age it was called Vajrakuta, because it was 
 the abode of holiness. In the Dvapara epoch it was called Gos'ringa, 
 because it had the appearance of a bulFs horn. In the present Kali age 
 it is called Gopuchchha, because it is long like a cow's tail. Svayambhu 
 is kept concealed under stones, in order that bad men in this sinful 
 age may not destroy the pure element of religion. A chaitya has been 
 raised over the place where he lies hidden. 
 
 Once on a time S'akya Muni, after showing various miracles to all 
 creatures at Jetavana, went to the mountain of Svayambhu. Devas, Gand- 
 Larvas, Yakshas, etc. came to welcome him. They honoured him with 
 profuse worship. He saw Svayambhu and the chaitya over it studded with 
 gems, and having a golden wheel attached. Maitreya questioned him about 
 the origin of Svayambhu. In reply, the Lord told him that he was, in 
 the Bhadra Kalpa, when the life of men lasted for eighty thousand years, 
 born as Satyadharma, the son of Bandhumi,n, the king of Bandhumati, 
 His mother obtained Buddhahood. He became a disciple of Vipas'yi. 
 who used to live under a Patala tree. There was at that time a large 
 square lake measuring 7 croshas, and named Kalihrada. The author 
 then gives a long account of the merits of this lake. 
 
 Chaptbe II. — After the emancipation of Lord Vipas'yi there was 
 a king named Aruna, in the city of the same name. His son S'ikhi ob- 
 tained Buddhahood, and the Lord was his disciple under the name of 
 Kshemaraja. It was at that time that a lotus was found to spring up 
 in the Kalihrada. It was as large as the wheel of a chariot. It had 
 ten thousand golden petals. It had diamonds above, pearls below, and 
 rubies in the middle- Its pollen consisted of jewels. Its seed-lobes 
 were gold, and stalks lapis-lazuli. In its centre sat a crystal figure, one 
 cubit high. That figure was Svayambhu. 
 
 * Cf. ante, p. 111. 
 
251 
 
 III. — In answer to the question of Maitreya as to the period when 
 Kallhrada dried up and became dry land, the Lord said, " After the 
 Nirvana of Lord S'ikhi, when man^s Ufe extended to sixty thousand years, 
 there was a celebrated king. His son Vis'vabhu performed a great Samadhi 
 under a S'ala tree. He obtained Bodhi knowledge. He had a disciple in 
 Parvata, a celebrated king. Lord Vis'vabhu, in company with Parvata and 
 all his disciples, came to visit the shrine of Svayambhu. At this time there 
 arrived Manjudeva, the king of the mount Manjus'ri in China, with two of 
 his wives, Varada and Mokshada. The mount Manjus'ri was anciently 
 known as Panchas'irsha, from its having had five peaks made of diamonds, 
 sapphires, emeralds, rubies and lapis-lazuli respectively. Manj udeva, finding 
 the tank full of monstrous aquatic animals, and the temple of Svayambhu 
 almost inaccessible, opened with his sword many of the valleys on the 
 southern side of the lake. He opened the valleys of Kapotala, Gandhavati, 
 Mrigasthali, Gokarna, Varaya, and Indravati in succession. The waters 
 of the lake rushed through these openings, leaving dry land at the 
 bottom. Manjus'ri excavated a lake at the south of Gandhavati, and 
 the side of Kalihrada was made into a mountain by throwing mud 
 on it. He then excavated on the top of the mountain a lake named 
 Padmagiri. Its site is called Upaehhanda, which is one of the ten 
 most sacred Pithas. It has a temple of the goddess Khaganana. 
 
 IV. — In the next kalpa, when man's life extended to four thousand 
 years, after the Nirvana of Lord Vis'vabhu, a Brahmana, named Kra- 
 kuchchhanda, was born in the city of Kshemavati. He performed 
 austerities on a grass plot under a s'irfsha tree [Acacia sirisa), and ob- 
 tained Bodhi knowledge. The Lord was one of his disciples under the 
 name of Jyotihpala. Krakuchchhanda preached the good religion to all 
 creatures. He remained for some time in Padmagiri, in Nepal, and 
 then proceeded with all his disciples to the inaccessible peak of the 
 S'ankhagiri. In one of the largest of its caves he preached the good 
 rehgion. He found that a number of Brahmanas, with Gunadhvaja for 
 their chief, a number of Kshatriyas with Abhayandada for their chief, 
 and many Vais'yas and S'udras, eager to obtain the Bodhi knowledge. 
 After their heads had been shaved and nails pared, he made them enter 
 the Pravraya. To them the Lord pointed out the rules of Poshadha- 
 vrata. The votary should every day implore the protection of the three 
 jewels Buddhamandala, Dharmamandala, and Sanghamandala. He 
 should salute his spiritual guide, and honour the Buddhas in aU the ten 
 
252 
 
 quarters. The acceptance of anything not g'lwen, conduct contrary to 
 the rules of Brahmdcharya, drinking, dancing, singing, flower wreaths, 
 perfume, unguents, ornaments of gold and silver, high bedsteads, and 
 untimely meals are forbidden to a Bhikshu when engaged in this rite. 
 Incontinence is specially reprehensible. A Bhikshu who fails in the 
 observance of these rules is doomed to perdition. If he succeeds in their 
 observance, he obtains the five experiences, viz., divine vision, divine 
 audition, the knowledge of other's thoughts, remembrance of previous 
 existences^ and the power of working miracles. Then he preached the 
 thirty- seven virtues. These are, four causes of memory, four Samprahan- 
 kas, four points of miracle, five senses, five strengths, seven accessories 
 to Bodhi, and eight secondary means. 
 
 The Lord then expounded the 27 virtues relating to Pukodhi. 
 These are : 1st, The four causes of memory including the causes of 
 the memory of matter, of feeling, of mind, and religion. 2nd, The four 
 Samprahanakas, including the protection of merit already produced, pro- 
 duction of new merits, destruction of prosperity, and the production of 
 prosperity. 3rd, The four miraculous powers, including the superhuman 
 power in meditation, in cogitation, in the settlement of points in dispute, 
 and in strenuous exertion. 4th, The five senses including reverence, wisdom, 
 concentration of mind, memory, and strenuous exertion. 5th, The five 
 strengths including the power to emancipate, to protect, to meditate, to 
 pardon, and to know. 6th, The seven accessories to Bodhi, including 
 memory, accumulation of merit, love, exertion, purity, concentration, and 
 resignation. 7th, The eight secondary means including perfect vision, 
 perfect resolution, perfect speech, perfect work, perfect living, perfect 
 exercise, perfect memory, and perfect concentration. A Bhikshu should 
 abstain from the following ten vicious acts; viz., killing animals, 
 accepting things not given, deception, wilful misrepresentation, wicked- 
 ness, cruelty, prevarication, spiritual ignorance, mischievous intention, and 
 false vision. 
 
 The Lord Erakuchchbanda spoke in high terms of the river Vao-- 
 mati which is as holy as the Gaiiga, and which was produced from certain, 
 drops of waters which fell from the fingers of Tathagatas by the 
 superhuman power of Vajrasattva, Then Vajrasattva, by the order 
 of the Lord, threw half the quantity of the hair and parings of nails 
 of the Bhikshus who had been ordained there, on the top of the mountaia 
 S'ankba, and lo, there came into existence a river named Kes'dvati, emer- 
 
253 
 
 sion in the water of which washes away all sorts of sins arising out of 
 anger, envy and folly. The other half of the hair and parings of nails 
 were thrown on the top of the mount S'ankha, and it remained there, 
 and looked like a large number of chaityas. 
 
 After the departure of the Lord Krakuchchhanda from Nepal, Svayam- 
 bhu produced eight Vitaragas, or holy men who had mastered their passions. 
 They exist there, and grant happiness and prosperity to all creatures. These 
 are, (1) Maiiilinges'vara, who grants increase of longevity to men. He 
 lives in the vicinity of the valley on the river Maniehiida. This river was 
 anciently Rohinf. It derives its present name from Lord Maniehuda's 
 granting the jewel from his head to his suitors, on its banks. (2) Go- 
 karnes'vara, in Gokarna on the Vagmati, where it falls from the moun- 
 tain ; he grants increase of fame. (3) Kites'vara, on the crest of the 
 mountain Charu in the vicinity of Svelahrada ; he grants increase of merit. 
 
 (4) Kumbhes'vara, in Kumbhatirtha ; he grants increase of knowledge. 
 
 (5) Phanigarttesvara, in Phanigartta on the Godavari ; he grants increase 
 of happiness. (6) Phanilinges'vara, in Joytirlinga; he grants increase 
 of fame in the valley of Phanis'ita. (7) Gaudhes'vara, on the peak of 
 Gandhavatij he grants increase of wealth. (8) Vikrames'vara, near the 
 river Vikramasthala ; he grants increase of progeny. Thus, by the power 
 of Svayambhu and Manjudeva, villages, cities and capitals were founded 
 from the crest of the mount S'ankha down to the Chintamanitirtha. The 
 country has a rectangular shape. It is bounded on the north, by the 
 Vdgmati, on the east by the Kes'avati, on the south by the mountain 
 S'aiikha, and on the west by Ragumaiijari. Dharmakara, a king of 
 China, was anointed its king, and he governed it wisely as his own 
 kingdom. 
 
 Y. The Lord gave the following enumeration of the holy places 
 
 for ablution in, or near, the Vagmati river, detailing the meritorious conse- 
 quences of bathing in them. (1) In the Vagmati there is a serpent named 
 Eaktanga. (2) At the confluence of the Vagmati with the Maradaraka 
 is S'anta-tirtha, which cures diseases. (3) At its confluence with the 
 Manirohini is S'aAkara-tirtha, emersion in which brings health and peace. 
 (4) At its confluence with the Rajamanjari is Rdja-tirtha, emersion 
 in which gives health and regal power. (5) At the confluence of the 
 Kes'vati with the Vimalavati is Manorama-tirtha ; and the serpent Kar- 
 burakulis'a of that place grants clothes, &c. (6) At the confluence of the 
 Kes'avati with Bhadra is Nirmala-tirtha, and the serpent Upanalaka of 
 
254 
 
 the place is the destroyer of sin. (7) At the confluence of the Kes'avati 
 with the Svarnavati is NidhSnaka ; the serpents Nanda and Upananda 
 of which place grants wealth and corn. (8) At the confluence of Kes'a- 
 vati with Papanasini is Jnana-tirtha ; the serpent S'vetasubhranaga of 
 that place is the giver of happiness. (9) The confluence of the Kes'avati 
 and the Vagmati is known as the Uhintamani-tirtha, and the serpent 
 Varuna of that place fulfils all human desires. (10) The confluence of 
 the Vagmati with the Ratnavati is known as the Ramodaka-tirtha. The 
 serpent Padma of that place grants love and enjoyment. (11) The 
 confluence of the Vagmati with the Charumati is known as Sulakshana- 
 tirtha. The serpent Padma of this place is the grantor of fortune. 
 The confluence of the Vagmati with the Prabhavati is known as Jaya- 
 tirtha, which grants wealth and beauty and destroys enemies. 
 
 Then the Lord proceeded to give the names of twelve other places 
 of pilgrimage of a secondary character. They are resorted to on parti- 
 cular conjunctions (yogas.) These are, (1) Analinga; (2) Manis'ila; 
 (3) Gotravali; (4) Nadikrikantha ; (5) Mata; (6) Machchhamukhaj (7) 
 Hlati; (8)Navalinga; (9)Kakes'vara; (lO)Techapa; (11) Vagis'vara; 
 (12) — The merits of bathing in these tirthas are the same as those of the 
 pools mentioned before. There are other holy bathing places. For instance 
 the cataract of the Vagmati named Dari. There is a she- serpent named 
 Snndari at Dari who fulfils all desires. On particular conjunctions the 
 worship of Agastya, after bathing in the lake of the same name, conduces 
 to the welfare of men. The worship of Ananta, on certain conjunctions 
 like the Kumbha Sankranti, after the emersion in the lake Ananta, adds to 
 wealth. The worship of Tara, after bathing in the lake Tara on the day 
 of Vrisha Sankranti, fulfils human desires. The worship of Avaloki- 
 tes'vara after emersion in the river Kapotara, which takes its rise from the 
 opening of Kalihrada, saves human souls from perdition. The ten lords 
 of the ten quarters, Brahma, Krishna with Radhika and other milkmaids 
 went on pilgrimage to these tirthas. 
 
 VI. — Maitreya asked the Lord why was Svayambhu called Vagi- 
 s'vara, and how the place became the abode of Devas and holy places ? The 
 Lord said, " In ancient times in the Bhadra Kalpa, when man^s life extended 
 to thirty thousand years, Kanaka, the son of the priest of the king of 
 Sobhavati, obtained Buddhahood under a Dumbilya tree, under the name 
 of Sudharmaraja. I was then a disciple of Kanaka. Lord Kanaka 
 went with all his disciples to Nepal on pilgrimage to Svayambh\i. Just 
 
255 
 
 at this time, a Bhikshu, named Dharmas'rimitraj came to Nepal with a 
 view to proceed to China to learn from Manjudeva the explanation of the 
 Namasangiti and the meaning of the twelve letters. In his northward 
 journey from the temple of Svayambhu he chanced to meet a cultivator 
 driving his plough drawn by a tiger and a lion. The farmer welcomed 
 him, requested him to halt with him for a night, and then to proceed to 
 China which was, he said, a year's journey from the place. Then he 
 caused the tiger and the lion to disappear in order to produce in the 
 stranger's mind the impression that the land was ploughed by gods. 
 This piece of ground so ploughed is called Jnanabhiimi, Dharmasrimitra 
 had come to the mount Manjus'ri, the Nepalese residence of Manjudeva, 
 where in the morning he discovered his host to be no less a person 
 than Manjudeva himself. The wonder of the Bhikshu knew no 
 bounds. Manjudeva, as a preliminary to his obtaining the explanations, 
 made him perform the ceremony of Abhisheka in the following manner : 
 The essence of Svayambhu was a circle. A circle was drawn with a 
 radius of either one or ten or a thousand cubits measuring two spans 
 each. It was decorated with eight squares of various colours. It had 
 many openings. The Bhikhsu sat at the centre of the circle, and per- 
 formed worship, contemplating in his mind the picture of Manjudeva with 
 his wives. After the ceremony was over, Manjudeva instructed him in the 
 explanation of the NamasaAgiti, and initiated him in the mysteries of 
 the twelve letters. The twelve letters are compounds of ^, a and x i. 
 By means of these letters all languages, all s'astras, and even the Vedas 
 are produced." 
 
 VII. Why was Svayambhu concealed under stones, and who 
 
 raised the chaitya for Svyambhii? In answer to these questions the 
 Lord gave the following explanation : " In that very Bhadra Kalpa when 
 man's life extended to twenty thousand years, Kas'yapa, the son of a 
 learned Brahmana of Varanasi, obtained Buddhahood under a pipal 
 (Nyagrodha) tree. From Lord Kas'yapa the city of Varanasi is called 
 Kas'i I was then, under the name of Jyotiraja, a disciple of Kas'yapa. 
 Lord Kas'yapa went to Nepal to worship Svayambhii. Thence he 
 went to Sumeru, where he was greatly honoured by Indra and other 
 gods and goddesses. From Sumeru his journey was extended to Trayas- 
 trins'a where he preached the good religion to his mother, and he 
 ultimately chose it for his residence. Manjudeva, in company with his 
 wives who may be compaired to Kes'ini and Upakes'ini, desirous of 
 
256 
 
 keeping constant company witk the Lord, left his material frame behind, 
 and in a celestial form proceeded to Trayastrins'a. The place where his 
 ashes fell is known as Pataehchaitya or the Falling Temple. Devas and 
 Asuras, who were on the mount Puchchhagra, called it Puchchhagra 
 ehaitya. 
 
 In the walled city of Gauda which had only one gate, Viravati was 
 the presiding diety. Prachandadeva, the king of Gauda, having 
 abdicated his throne in favour of his son S'aktideva, devoted himself 
 for a long time to the service of the goddess Viravati. The fame 
 of Svayambhu Kshretra as a holy place reached him there. He at 
 once directed his steps towards the place. He renounced the world, 
 and became a Bhikshu, under the name of S'antikara. A short time be- 
 fore this, Vajrasattva, fearing that wicked men in the Kaliyuga, would 
 steal away the jewels of Svayambhu and destroy his image, concealed him 
 under a slab of stone. S'antikara saw Svayambhu lying concealed. He 
 placed a large piece of precious stone upon it, which Vajrasattva per- 
 forated in thirteen different places, so that any offerings in gold and 
 silver may fall on Svayambhu's head, like so many flowers. Vis'vakarma, 
 at the request of the S'antikara, built a ehaitya upon it. A ehaitya was 
 also raised on the remains of Manjudeva on the mount PuchchhSgra. 
 The residence of Manjudeva was also honoured with a similar ehaitya. 
 S'antikara consecrated all these chaityas. He also built five temples. 
 (1) In the first of these he placed the image of Mahavira, the giver of 
 peace and final beatitude. This temple, facing the east, and extending 
 from north to south, had only one entrance, and was divided into five 
 apartments. (2) The second temple was situate to the south-east of 
 the temple of Svayambhu. It was called Vasupurf, and was dedicated 
 to Vasundhara, the giver of plenty. (3) To the south-west of Svayam- 
 bhu was the temple of Vayupuri, dedicated to Vayu, animal sacrifice to 
 whom frees one from transmigration into a bird's life. (4) The fourth was 
 the temple of Agnipuri, sacred to Agni, by offering flesh and wine to 
 whom one escapes from fire. The fifth temple was Nagapuri, consecrated 
 to Varuna and other Nagas, by offering the five productions of a cow 
 (Panchagavya) to whom a man attains peace and health, and gets copious 
 rain. S'antikara placed the images of the following gods all round the 
 place. On the south of S'd,ntipura he placed Prithubhairava ; to the east of 
 Svayambhu Abhairavabali ; a short way down the hill to the east, Tejobhai- 
 rava; to the south-west of the mountain, Vayubhairava ; to the west of the 
 
257 
 
 mountain, Kbabhairava ; to the east, S'unyabhairava ; to the west of 
 Svayambhu, Haritidevi facing the east ; to the east of the mountain 
 Ekanaga, in the centre Kalinaga. Two Ganes'as were placed in the 
 forest region on the mountain, one facing the south, the other facing the 
 west. Beyond these, at the foot of the mountain, were placed four circles 
 (Mandalas — Buddhist railings?) 
 
 VIII. — There was a continuous drought for seven years in Nepal. 
 The drought brought on a famine. The people were dying of starvation. 
 At the request of the king Gruiiakama, S antikara undertook to allay 
 the famine. He drew the figure of a lotus with eight petals, and invoked 
 the Nagas. They came. In the centre of the lotus sat Varuna, of a white 
 colour, with two hands and seven hoods. On the eastern petal came the 
 blue coloured Ananta ; on the southern petal, Padmaka of the colour of 
 a lotus stalk, with five hoods; on the western petal, the saffron coloured^ 
 Takshaka, with nine hoods; on the northern Vasuki, green, with seven 
 hoods ; on the south-west S'ankha, green ; on the north-west Kullka, white, 
 with thirty hoods ; on the north-east the gold-coloured Mahapadma with 
 as many hoods. But the blue coloured Karkata, who was to have sat on 
 the south-eastern petal, did not come. At the command of S antikara 
 king Gunakama brought him, against his will, from his retreat in the 
 Lake A'dhara to the south of the Gandhavati, by main force. S antikara 
 worshipped these Nagas, and they sent a copious shower. S'antikara, 
 with the blood extracted from the bodies of serpents, painted the 
 figures of these Nagas as seated on a lotus, and placed the picture in a 
 city, named Nagapura, founded on the occasion, and consecrated it. 
 The worship of the Nagas in this form was declared to be an antidote 
 to famines and droughts. The Nagas were then dismissed, and Nepal 
 was blessed with copious rain and plenty. Gunakama, in his old age, 
 abdicated his throne in favour of his son Narendra, and renounced the 
 world. By constantly worshipping Svayambhu and S'antikara he ob- 
 tained, after death, the blessed region named Sukhavati. S'antikara 
 performed a meritorious Samadhi named Asphalana, and, excavating a 
 large cave, a Yojana in extent, to the east of S'antipura, remained there, 
 like Gayas'Irsha, having in his left hand the jewel named Chintamani, 
 the o-iver of food and clothing at the holder's desire, and in his right hand 
 the waterpot named Chintamani, having a tree of the same name behind 
 him. The cave was known as Gunagartta. It is a holy place ; it grants 
 wealth and prosperity; and one is sure to obtain success and attain final 
 33 
 
258 
 
 beatitude by repeating sacred mantras here. It is still the belief in the 
 neighbourhood that S'antikara rose again from his meditation as Vajra- 
 sattva, and preached the relig'on which alone can grant final beatitude. 
 
 The Lord gave the following account of the future condition of 
 Nepal : " There will arise in the east, on the north-east of Kales'vara, 
 on the trunk of a Champaka tree, a golden Lokes'vara, named Harivahana, 
 facing the west. Brahmaiias and others will worship him under the 
 name of Narayana. Long after this, there will arise on the Vagmati, 
 in the valley of Mugasthata, a Lokes'vara, the subduer of the three 
 regions, facing the south surrounded by Hari Hara, Hiranya- 
 garblia and others. Him the people will worship under the name of 
 Pas'upati. Long after that, during the reign of Yakshamalla, there will 
 arise a Lokanatha in the place of Yamales'vara. For in the future there 
 will arise on the Gandhavati, to the south of Gandhes'vara, a red coloured 
 Lokes'vara, named Khasarpa, facing the north. Later than that, during 
 the reign of Narendradeva, there will be a continuous drought extending 
 over a period of twelve years. Narendradeva will worship the Lokes'- 
 varas by the advice of Bandhudatta. He will bring Lokes'vara from the 
 mount Kapota, and perform the ceremony of drawing the car. When 
 the S aiva religion will be introduced in Nepal there will be a famine. 
 The names here given clearly show that the Purana is not more than 
 four or five hundred years old. 
 
 Mr. Hodgson has given a connected and interesting narrative 
 taken from the Svayambhu Purana, of the origin of Nepal in his ' Essays,' 
 pp. 115. But the standpoint from which he surveyed his subject was 
 different from mine, and his version contains several short extracts which 
 I have omitted. 
 
 Beginning, ^i" iw sinit %frH^T«l 
 
 J 
 
 * 
 
 ^jsq^q^^'n?? TTsrr^Tir^ ^ !r«: ii 
 
259 
 
 ilT^WTi; ^TiTC: ^}^^JT^ ^^ ^K II 
 ^^Wf ^IKW vmi <?'fl«lTg5?W5^: I 
 
 End. «JcTiSi«f?f^T^s^ ^isioji ^^^r ^f^ i 
 
 5if?rfg[ii sifirflT? ^fk^A w^t ^^ i 
 ^ ^ \» *\ 
 
 Colophon. ^ ^^^■«ini^Hi*Tif ^%7tw fl'^rsiwra^'fr srrflreflTs^qr?!: qf^gflTH: i 
 
 No. B. 33. 
 TA'RASHTOTTARAS'ATA-NAMA-STOTRA. 
 
 Substance, Nepalese paper, 7| X 22 inches. Folia, 7. Lines on a page, 
 5. Extent in slokas, 70. Date, ? Appearance, old. Verse. Incorrect. 
 
 One hundred and eight epithets strung together in the form of a 
 hymn in praise of a goddess named Ekajata A'rya Tara or simply Tara, 
 who is the counterpart of the Hindu goddess of the same name. The hymn 
 is alleged to have been imparted by Avalokita Bodhisattva to Vajrapani 
 Bodhisattva and is intended to be worn as an amulet to avert evils 
 proceeding from thieves, war, fire, lions, water, elephants, tigers, noxious 
 animals o-enerally, and other causes. Bhikshus were much exposed to these 
 in their peregrinations, and Vajrapani wanted a ready means of overcom- 
 ine them. It is obviously an imitation of Hindu hymns of the kind, of 
 which there are a great many extant. The Hindus usually prefer 108 
 to 100 epithets. The Muhammadans have also several hymns of the 
 same kind. They call them in Arabic ^>-^1 *J **«. if or " the most 
 
260 
 
 comely names of God." The number of epithets employed by them 
 is 33, 99, or 990, according to the number of beads in their rosary. 
 The usual number is 99. 
 Beginning. # »ffl: 'si't^^raiaT ^T?5[ffKr^ I 
 
 =sft«frTT7<T+H-+ ^jg 5rr*rr^Tg-ft?;ifait i 
 
 fif rf ^oiTFfrfw: ^flfiT^fsigTfgn II 
 
 ^fiffW? rrr^^^ ^rTf} Sfsfi^fl II 
 
 ^TJgfri^rf^f?;§m'gT<T*^^^si: ii 
 ^sire=gif5aT •^'st *ui^tg^^fti?r: ii 
 
 fr^Tqf^HTJn? ^^qifw^'^Rr: ii 
 
 End. 5f[frr«Tr,g fl'^r^Twt w^liiraf^sjTT^; i 
 
 ^sji'siffl^! '9%^^ %Fsiftrfifq«jf«i«i« I 
 
 ^T f^'cf^T ^t-^ «j^iqq?i^ II 
 Colophon. ?;frr ^T35«n<iw5Tf<?5T^T HTflre"t=nt:st<T^ ^^Hififf qft^wrfi ii 
 
261 
 
 No. B. 22. 
 TATHAGATA-GUHYAKA alias GUHYA-SAMAGHA. 
 
 Substance, paper, 12 X 3 inches. Folia, 118. Lines on each page, 5. 
 
 Extent in ^lokas, 1,100. Character, Newari. Date, N. S. 919. Appearance, 
 old. Prose. Corrupt. 
 
 A ritualistic work belonging to the class Tantra, and treating of 
 various esoteric rites and mantras, dwelling largely on the peculiar marks 
 that are characteristic of the body of a Tathagata, and on various forms 
 of meditation. It is written partly in Gatha verse, and partly in Sanskrit 
 prose, and is divided into eighteen chapters. 
 
 As a Tantric composition of the esoteric kind, it has all the charac- 
 teristics of the worst specimens of S'akta works of that type. The 
 professed object, in either case, is devotion of the highest kind — absolute 
 and unconditional — at the sacrifice of all worldly attachments, wishes 
 and aspirations ; but in working it out theories are indulged in and 
 practices enjoined which are at once the most revolting and horrible that 
 human depravity could think of, and compared to which the worst 
 specimens of Holiwell Street literature of the last century would appear 
 absolutely pure. A shroud of mystery alone serves to prevent their true 
 characters being seen, but divested of it works of the description would 
 deserve to be burnt by the common hangman. Looking at them philo- 
 sophically the great wonder is that even a system of religion so pure 
 and so lofty in its aspirations as Buddhism could be made to ally itself 
 with such pestilent dogmas and practices. The chapters of the work are, 
 as is usually the case with the Tantras, called Patalas, and the similitude 
 is carried out in every respect. The first chapter opens with details 
 about various kinds of Samadhi or meditation appropriate for the higher 
 order of the Buddhist clergy. The second gives directions as to the 
 mode in which Buddha is to be reflected upon. The third and the fourth 
 describe various kinds of diagrams and mystical figures necessary to be 
 drawn when engaged in the worship of Buddha. In the fifth are 
 detailed the characteristics and qualifications necessary for a neophyte 
 to undertake certain forms of secret worship, and among the practices 
 enjoined which promote the attainment of perfection, debauchery of the 
 most bestial character, not even excepting mothers, sisters and daughters. 
 
262 
 
 is reckoned as most essential.* These are followed by an account o£ 
 how, during the height of meditation in the case of perfect devotees, 
 the crown of their head bursts open, and rays of light issue therefrom. 
 Certain prayers to be addressed by Bodhisattvas to Bhagavan are also 
 given. 
 
 The sixth is devoted to secret mantras, like the Vija mantras of 
 the Tantras, to meditation of mystic diagrams, and to training necessary 
 for such meditation. The most appropriate food for devotees while 
 engaged in this worship is said to be the flesh of elephants, horses and 
 dogs,t to the exclusion of rice. The means of attaining perfection, 
 described in the next chapter, are not to be austerity, privations and 
 painful rigorous observances, but the enjoyment of all the pleasures of 
 the world,J and the way in which some of the pleasures are described 
 is simply revolting. § 
 
 The eighth opens with a hymn, by Ratnaketu, in praise of Bhaga- 
 van, and then gives the ritual of the worship aforesaid. The ninth is 
 devoted to the ritual of the worship of Vajradhara, the diagrams, the 
 forms of meditation, and the secret mantras required for the same. The 
 tenth is a dialogue between Tathagata and Vajradhara, in course of 
 which the latter explains the details of adoration with a secret mantra 
 called Maha-siidhi-praday aka-mantra, or that which grants the highest 
 transcendental powers. In the next, Tathagata explains the mystery of 
 the sacred syllables om, dk, hum, and the uses thereof. This is followed, 
 in the next chapter, by instructions as to the rituals to be observed in 
 performing particular kinds of meditations and the rewards derivable 
 therefrom. All castes and classes are declared to be fit for the per- 
 formance of such meditations, provided they follow the rules. The 
 subject is continued in the next in which japa or silent recitations of 
 mantras of various kinds are enjoined. These recitations may be accomi- 
 
 ^ f%f^ f^<j^f Jt'^ii'^sjTSTr^^^'si II fol. 15. 
 
 Tf^^j^Ka????^^ =^Ta=Ti f^H^^fi II fol. ao. 
 
 ^^^iflmrnw t^^'griB f^sifrr ii fol. 21. 
 § «? f^T- sifir^T'Zl 5^f^=9 f^KH^tl I fol. 23. 
 
263 
 
 plisbed by the body (kai/ajdpa), by speech {vdgjApa), by the mind 
 (chiitajdpa), by the passions (ragajapa), and by other means. 
 
 The fifteenth section is particularly disgusting in its details, as it 
 describes the adoration of Buddha through damsels of twelve years of 
 age, daughters of Chandalas, dancing women, and other low castes, and 
 by observances of rituals of the most revolting kind. Daily intercourse 
 with daughters of the Charidala caste in out of the way places is deemed 
 an essential of the highest importance,* and particular stress is laid on 
 their personal cbarms.t A variety of mantras are given for the purpose 
 of these adorations, and also incantations and charms for curing diseases, 
 for causing hallucination or death, for acquiring superhuman powers, and 
 for other purposes. The mantras are of the usual type, formed of the 
 mystic syllables, om, hum, hah, ah, &e. One of these include twenty- 
 three such syllables. 
 
 The sixteenth is exclusively ritualistic, giving directions for various 
 kinds of secret worship, and the most appropriate diagrams, mantras, 
 homas, and offerings of various kinds required for them. The oblations 
 to be offered on the homa fire include, among other things, ordure, flesh, 
 oil, &c4 The ceremonials described are throughout in the highest 
 degree mystical. 
 
 The next two sections are quite as mystical and revolting as the last, 
 but they are not so entirely ritualistic. They are made up of a great 
 number of dialogues between Bhagavan, Vajradhara, Vajrapani, and 
 other Bodhisattvas, in which the esoteric doctrines of the faith are 
 discussed at length, and various duties, discipline, forms, observances, 
 rituals and practices are inculcated. All the ritualistic forms of dhydna, 
 dharand, mudra, nydsa, sddhana, &c., of reflection, meditation, gesticula- 
 tion, regulation of breath, and other manifestations of mummery which 
 characterize the Tantric cult of the Hindus are all faithfully reproduced, 
 and interspersed with hymns, prayers, hallelujahs, &c. Some of these 
 are in themselves of perfectly unexceptionable character. Others, absurd, 
 unmeaning, or stupid as they are, are not in themselves such as to be 
 particularly objectionable. But they are sometimes disfigured by in- 
 
 t^^ti ^T^%T fsr»q U-^^^ \^^^w^ ii fol. 73. 
 f '^T^^irt f^siT^T^ nsl^saPR ^iwsrt I fol. 73. 
 t r^^Wg^'^l^T^rJi Slfrl'TT^^^ I fol. 78, 
 
264 
 
 junctions which are highly repulsive. Not satisfied with the order given 
 in the last chapter to make offerings o£ excrementitious matter on the 
 homa fire, the author goes to the length of recommending such substance 
 as human food,* denouncing all repugnance to such articles as sinful,t 
 and enjoining that no food or drink should be taken by a worshipper, 
 which has not been mixed with ordure, or urine, or flesh-meat of some 
 kind. J Such injunctions would, doubtless, be best treated as the ravings 
 of madmen. Seeing, however, that the work in which they occur is 
 reckoned to be the sacred scripture of millions of intelligent human 
 beings, and their counterparts exist in almost the same words in Tan- 
 tras which are held equally sacred by men who are by no means 
 wanting in intellectual faculties of a high order, we can only deplore the 
 weakness of human understanding which yields to such delusion' in the 
 name of religion, and the villainy of the priesthood which so successfully 
 inculcates them. No wonder the work was long kept away from Mr. 
 Hodgson on the allegation that it was not available in Nepal, though he 
 at last got it. {Essays, p. 49.) 
 
 Beginning. ■^ -sm: ^n^-^'^m i x4 w^T^«ift^f«'r ^*?§ war^T'r ^sler^lTJirr^ij- 
 ^rsirr^Ti^^«?^^9Tf«^5i^ f^si'^r^ i ^iif^^ra ^srfn^TC ^^^^^^^s 
 
 End. T^^ui ^ g4rr^T>i»fi^i '^ tifv^^r fl'^re^r: ^^?t ^r^ f^'i? ^■^^ 
 
 Colophon. TfH ^I'^sift^'UTfr^T'^^T^f^fi^'^^T^ nijgfl^ ^4jt=uf^^t ^^^T- 
 
 f^^^" 59^ IT^ffl^ Jjlj fl'f i^ff II fol. 85. 
 
 w^^f^f^iTr fsfSfffl^ vii f^^^anj ii fol. 91. 
 
 ft^^flf^^TJi^f ftftl^W qf^^^trl II fol. 93. 
 
265 
 
 No. B. 37. 
 UPOSHADHA AVADANA. 
 
 'gq^q^T^^RiT 1 
 
 Substance, Nepalese paper, 12 x 3^ inches. Folia, 37. Lines on a 
 page, 5. Extent in ^lokas, 400. Character, Newari. Bate, ? Appearance, 
 old. Prose and verse. Very incorrect. 
 
 An account of an optional fast called Uposhadha or Poshadhaj 
 (ante, ^.111). It is said to have been imparted by S'akya himself. The 
 work is divided into three chapters. The 1st treats of the history of 
 the fast; the 2nd, its details ; and the 3rd, its obligations. 
 
 When S'akya was one day seated under a tree in the Nyagrodha 
 
 Garden near the city of Kapilavastu, Vas'ishtha, a Brahman of the 
 
 Vas'ishtha gotra, came to see him. The Brahmanhad long nails and 
 
 unkempt beard, and was very much emaciated and weak. Being asked 
 
 by the Lord why he was so, he replied by saying that he had adopted the 
 
 mensial fast (masavraia) for the attainment of the fourfold blessing, 
 
 fasting at a time for a month, and that having observed it for a hundred 
 
 years he had been reduced to his present condition. The Lord said, " your 
 
 nails and your beard and your abstinence from food for so long a time 
 
 have not brought you at all near your object. Do you observe the fast 
 
 of Uposhadha in honour of A'rya Avalokites'vara, and you will at once 
 
 attain your end." In course of further discussion on the subject, 
 
 the Lord said that he had acquired adamantine hardness of body by 
 
 observing the fast. He also narrated a story about two Brahmaus in 
 
 connection with it. He said in the time of Kas'yapa, when Kriki was 
 
 king of Benares, Patuvarmma and Hadivarmma, two Brahman youths, 
 
 saw a procession in the street, and on enquiry learnt that Kriki was 
 
 going to the lord Kas'yapa to hear the merits of the Uposhadha fast. 
 
 The youths followed, and, having heard the Lord's sermon about it, 
 
 perfomed the ceremony. By virtue of this fast the elder youth was born 
 
 under the name of Sujata, a son of Kriki. The other, whose fast was 
 
 vitiated by neglect in the observance of all the necessary details was born 
 
 as a Nao-a. He remembered, however, the circumstances of his former life, 
 
 and besought Sujata for help. The king issued a proclamation offering a 
 
 golden throne to whoever would furnish him with the ritual of the fast. 
 
 An old woman came forward and said, " break that column before me and 
 
 34 
 
266 
 
 you will get the ritual." The column was broken, and at the foot of it 
 was found the ritual, inscribed on a golden tablet. The Naga, having 
 got the ritual performed the ceremony, and was translated to the heaven 
 of Indra, where he was born a god, under the name of Uposhadha. 
 
 The proper time for the rite is the 8th of every waxing moon, whence 
 the name Ashtamivrata. A hut having been erected with five kinds of 
 sacred wood, Lokes'vara should be worshipped in it with proper offerings 
 and mantra, the performer observing the purification of the eight members 
 of his body before and after it for a week. Especial merit is attained if 
 particular kinds of articles be presented and particular musical instruments 
 be sounded. The details about these extend to several pages. 
 
 The most important abstinence during the performance of the rite 
 is from cruelty to animals, and this is illustrated by a story. A king of 
 Vais'ali and his queen, having performed the rite and thereby obtained 
 a precious jewel, was engaged in giving alms when Indra, having assumed 
 the shape of a Brahman, came forward and asked alms. The king said, 
 " Let me know what you want, and it will be given.^'' The Brahman 
 named the jewel. The king was greatly distressed at this ; but not to 
 break his promise to a Brahman he was about to give it, when Indra, 
 assuming the shape of a hawk, darted at the jewel and carried it away. Then 
 in the shape of the Brahman, he threw his sword at the bird and killed it 
 The king finding that his jewel was about to be restored to him became 
 glad, but Indra longing to have the jewel and frustrate the king's good 
 word disappeared with it. The king and his country suffered long and 
 grievously for the destruction of the hawk, and the evil was not re- 
 moved until the king, under the advice of Krakuchchhanda, performed 
 the rite once again. 
 Beginning. •$• M^\ Ta^^re i "^w ^^^^T^T^^f^^^i;!^ 1 ^t^ w«it ^fr^*%^ 
 
 J * • 
 
267 
 End. stfrr^rii g gf»i^ *iJra^ g-g^ it?[t i 
 
 9^^ WT^T^T^ ^ft'^r^ fl^IT^ II 
 
 Colophon. i;f!T ^ff^rsgi^wf^^g^^ ^fTwifj^WfT^ qi^flTj5i^r«ifHl^fTW(- 
 
 No. B. 51. 
 USHNlSHAVIJAYA DHA'RANL 
 
 Substance, Nepalese paper, 7x3 inches. Folia, 4. Lines on a page, 
 6. Extent in ^lokas, 50. Character, Newari. Date, ? Prose. Incorrect. 
 
 A mystic mantra bearing the name of Ushnlshavijaya, a Bodhi- 
 sattva. It begins with the words Om /crum hrum krum sodliaya, Sfc. Ifc 
 was, imparted by Buddha Amitayuh to Avalokites'vara. It is specially 
 efficatious in curing diseases and prolonging life. 
 
 Beginning, -a*' ST^T W^^ ^m'^^^^fk^VTV I xi VVl iH^^fgiT ^Hg Wji^t^t 
 sifrrf^^T wJi^T'f ^^rir'sj^sini^r ^iJ!ii^^ri%^^tT tif^^'sr^'^i^'^r- 
 
 si *# " 
 
268 
 End. tnt ^^IjTiTJi^i^ftiftsRr tw v\v^'\ m'^f^m '^^^=r 'aw^ '#<q- 
 
 Colophon. ^-[-^ ^aift^f^oi^T srm vr^Vt ^fliar i 
 
 No. B. 34. 
 
 vajrastJchl 
 
 I 
 
 Substance, Nepalese yellow paper, 10 X 3 inches, Folia, 9. Lines on a 
 page, 6. Extent in ^lokas, 140. Character, Newari. Date, ? Appearance, 
 old. Prose. Correct. 
 
 A disputation about caste. By As'vaghosha. The work has been 
 translated, in a very spirited style, ' into English by Mr. B. H. Hodgson, 
 and published in the' Transactions of the Hoyal Asiatic Society of Great 
 Britain/ and also in his 'Essays/ (pp. 126f.). Mr. Hodgson writes 
 the name of the author Ashughosha, but the MS. gives it as 1 have put 
 it above. The meaning of the name is " he who has the voice" {G/iosAa) 
 "of a horse" {as'va). The first word (As'va) is put in contradistinction to 
 the name of the tutor Manjughosha, "he of the sweet voice." Ashu is 
 meaningless. The arguments used are very much of the same class with 
 what is given on p. 225. 
 
 Beginning. ■^ srw fl^^Tm^ I 
 
 ^g^m '^'mw^ ^^^tffl ^siTHff II 
 
 t<T: 9Wm ^fl^: Sffllii «(»Bra^# ^"^^ STOT1T | 
 
 ^W ^WSf T Wtjj SUTT'Sr ^^51 f ^Tf'^'f STKT'lf II 
 
 mmm ilil I f^ ait?: ftfi 5ITr<T: f« ?t^H- f¥ WT'f f%»Jl"^(^: f^ ^«n 
 
 End. ^giTr«^3T ^f^^ f^^iHt w'i ^r^^' '^rr«ff?^5rt i 
 
 Colophon. lifJTM F^^r'^WT'^gi'^TKTSflfilfiT I 
 
269 
 
 No. B. . 
 
 VAJRA'VIDiLRANA NAMA-DHARANI-HRIDAYO- 
 PA-HRIDAYA. 
 
 Substance, Nepalese paper, 7^ X 3 inches. Folia, 3. Lines on a page, 
 5. Extent in ^lokas, 25. Character, Newari. Date, ? Appearance, old. 
 Prose. Incorrect. 
 
 A charm whichj on being worn in an amulet, or frequently recited, 
 insures robust health. It was imparted by the Lord when he was dwell- 
 ing in a thunderbolt. It begins with the words Om tata tata totaya 
 totaya spJiata spliata sphotaya sphotaya ghuna ghuna ghunapaya ghuna- 
 piaya svarvasattvdni, 8fc^ 
 
 Beginning. ^ sfflT wi^^ ^T^^'i'^T^^ft'^TT'sg I si^T ^'^T'f i X^ fl'qT ^iTif ^*%^ 
 ^^TVflTt*T ■^^HnT'v^n?^; i rr^i^'^TTTPcr ^;5PrvT^ir ^^^«(TmBT- 
 End. l^^fl^si ■^ TflT K^'W^im sfii^'U^^RT'q^ ^M\ Tn'^X ^^X 
 
 Colophon. ^ss^^f^^TKi^r 'fifl -^kV^i^^iti^?): ^wia: I 
 
 No. B. . 
 VASUNDHARA-VRATOTPATTI AVADA'NA. 
 
 Substance, Nepalese paper, 11 X 2f inches. Folia, 23. Lines on a 
 5. Extent in ^lokas, 350. Character, Newari. Date, N. S. 923. 
 Ap^pearance, old. Verse. Incorrect. 
 
 On the origin of a fast in honour of a goddess named Vasundhard,. 
 The account is said to have been imparted to Ananda by S'akya himself 
 during his sojourn in the monastery of Ghoshira, in the suburbs of 
 Kauslmbi; but the work is palpably a modern one. The goddess claims 
 the threefold form of Vasundhara or the earth, Maha Lakshmi or great 
 prosperity, and Kumari or the virgin. 
 
270 
 
 The story runs that in a remote period of antiquity, during 
 the reign of a king named Suryodaya, the inhabitants of the earth 
 were very viciously disposed^ and suffered much from famine and 
 disease. Once, when a famine was at its height, some maids of 
 honour of the great goddess Vasundhara happened, in course of their 
 rambles, to pass over the earth, and to behold the distress men 
 were immersed in. Touched by sympathy they solicited their mis- 
 tress at Tushita to afford them some relief. Thereupon the goddess 
 sent for her stewards, Nandimukha and As'vaghosha, and thus ex- 
 pressed her behest : — " In the absence of a Tathagata mankind have 
 run into vice, and it is my wish to reclaim them by giving currency 
 to my worship. Do you, therefore, descend on the earth, and by some 
 contrivance or other win over king Suryodaya, through whom my 
 worship may be proclaimed ?" 
 
 The stewards assumed the forms of bewitchingly beautiful damsels, 
 and tried to win the king by sweet songs; but failed. Then assuming 
 the forms of fierce boars they commenced to destroy the king's favourite 
 garden. The king, hearing that two boars were destroying his garden, 
 came forward with his men, who surrounded the place, and raised a dreadful 
 uproar all round. The boars, thereupon, raised a hurricane, laid every- 
 thing prostrate, enveloping the place in impenetrable darkness, and rush- 
 ing past the king so as to strike against him, escaped. The contact 
 knocked down the king, and made him insensible ; but he soon regained 
 his senses, and, mounting his horse, chased after them. The boars 
 then gave up their swinish form, entered the body of the king's 
 horse, and gallopped on across rivers and marshes till they reached a 
 forest, when the horse stumbled and knocked down the king insensible 
 on the ground. Of the king's retinue only one trooper was able to 
 follow him in his wild run. He came to his help, and, when the 
 king regained his seoses and asked for a drink of water, ran to the 
 nearest river for a supply. 
 
 When Senagupta, for that was the name of the soldier, had re- 
 freshed himself with a drink and was filling his can for his master, he 
 beheld, on an island on the other side of the river, some Apsaras damsels 
 engaged in frolic. The sight enchanted him, and he stood bewitched. 
 When beckoned to approach near, he crossed the stream, and narrated 
 to the damsels the history of his adventure. He then asked them what 
 had brought them there. The Apsarases said they had come to perform 
 
271 
 
 the rite of Vasundharavrata. He then said, " if you will please instruct 
 me in the details of the rite, I too would perform it." The damsels replied 
 by saying that at early dawn on the second day of the moon in the month 
 of Bhadra, or any other month, the performer should bathe himself, put 
 on clean clothes, construct on a pure spot smeared with cowdung a 
 diagram with metals, jewels, flowers, paddy or powdej-ed stone, and place 
 therein the emblems of the seven gods, and surround them with a line 
 formed of paddy or any other of the articles aforenamed. The place should 
 also be decorated with flags of yellow cloth, umbrellas and garlands of 
 leaves and flowers, and the gods be there invited, and due offerings 
 made to them. On the following morning the performer should bathe 
 in a river, or a sacred pool, put on yellow cloth, and purify himself with 
 the five products of the cow. Then facing the east contemplate and men- 
 tally worship the three jewels, and then worship the goddess Vasundhara 
 with the usual mantras and offerings. After this worship he should tie 
 round his wrist a protecting cord [rahsha) formed of sixteen threads 
 and having sixteen knots in it, and then pray for whatever he wishes. At 
 night he should partake of barley-meal, and keep awake the whole night. 
 Next morning he should again worship the goddess, and then bidding her 
 adieu, worship a human virgin, and then give a feast to his spiritual guide 
 and others. 
 
 After hearing this account of the fast, Senagupta brought water to 
 the king, and explained to him the reason of his delay. On his return 
 home the king appointed Senagupta his priest, and celebrated the fast 
 with great pomp. It was, however, not accomplished in due order. 
 The queen Chutadevi, who accepted the protecting cord at the time of 
 celebrating the rite, afterwards thought it very offensive placed besides 
 her jewelled bracelets, and tore and threw it out through a window. At 
 this time a maid-servant of another queen who was residing in a Nimba 
 Park was passing by the window, and the cord fell on her head. She 
 took it respectfully, accepted the hospitality of the king, and, returning 
 to her mistress, told the story of the cord and the merits of the fast. There- 
 upon both of them mentally performed the fast. 
 
 A short time after the goddess Vasundhara assumed the form of an 
 old woman, and, coming to the gate of the king, sent a message to the 
 queen through one of her maids, saying, that the queen's grandmother 
 had come, and wanted to see her. The maid duly carried the message to 
 her royal mistress, but the queen felt annoyed at it, and exclaimed, 
 
272 
 
 " my grandmother ! why she is long since dead ; this is an imposter ; go, 
 and drive her away." 
 
 Thus repulsed, the old woman repaired bo the Nimba forest, and was 
 there most respectuUy and hospitably entertained. This pleased her 
 much, and she made herself manifest in her own real form. This is 
 described as a handsome female of yellow complexion, having one head 
 but six arms, holding in the right hands the emblems of blessing and of 
 salutation to Buddha, and a handful of jewels, and in the left an auspi- 
 cious jar {hJiadragliata), a volume of the Prajna, and a sheaf of corn. 
 Through her blessings everything prospered in the home of the Nimba 
 queen, and the king, forsaking his senior wife, lived with her, 
 
 Chiitadevi was greatly incensed by the conduct of the king, and in 
 a furious passion ran to the Nimba Park. There, however, she heedlessly 
 trod upon some flowers which had been offered to the goddess, and from 
 the sin proceeding therefrom her head was immediately metamorphosed 
 into that of a fierce sow. Looking at this the people of the neighbour- 
 hood raised an uproar, and out of shame she ran into a forest to hide 
 herself. There she saw successively two birds quarrelling with each 
 other, a large boar, a fox, a sow, and a big serpent. She repen- 
 ted of her sins, and, wishing to see the goddess herself, proceeded 
 further, and, coming by a river, saw some damsels carrying golden pitchers 
 on their hips. She asked them, " who are you ? and where are you going 
 to ?" The damsels replied : " We are the maids of Vasundhara, come to 
 fetch water from this river for her bath. This river flows only for her 
 bath ; wash your eyes with its waters and you will see what you desire." 
 
 She did so, and, immediately regaining her former shape, beheld the 
 goddess before her. Saluting her most reverently she said, " Divine 
 being, I have sinned most grievously. Do thou remit my sins; I shall 
 now perform the fast most reverently." 
 
 The goddess was pleased with her repentance. She remitted her sins, 
 and directed her to return home and perform the fast. In reply to further 
 requests she explained the history of the sights Cliutudevi had seen in the 
 forest. " The two birds," said the goddess, " were formerly two sisters who 
 quarrelled at meal, and therefore they have now become, two birds. 
 The boar was formerly a housekeeper, and in that capacity he doled out 
 half rations to the guests of his master, and purloined the other half, 
 and this is his desert. The fox was formerly a learned Brahman, and he 
 dissuaded people by his sophistry from giving alms to Bauddhas, and 
 
273 
 
 therefore has he become a fox." Chutadevi explained to them their sins 
 and ransomed them, and, returning home, performed the rite of Vas'undhara 
 with her husband, and lived in peace and plenty. 
 
 Beginning. -^ sr: ^5|^^tifi*g'W«I! I 
 
 ^ 'Hi: ^wiT3T?iT ^W^JT 'ST^fiS^ I 
 
 ^gfw^ ^"wro^KR'cioumg^: ii 
 nsr^w^^^g TT5riflT??fjriF^«ir ii 
 
 ft^re^ gWBlT^ qnjs^fi^ WTg'EJ'r II 
 
 jr^Tsira«T^ifw: ^'Ta^r «Tf*i^rsf%<T: ii 
 
 wg^'Hwti'^f^ ^g ^^ ^^ftftt II 
 End. ?r^i wf% ^IT ^^jt ^^ 5?f si-gif^^ I 
 
 ^Wci^fsffw: B^^T>sm ^=5r%«it II 
 
 Colophon. ^^s^^xDfwtTiq^si^^T^ ^ra I 
 
 35 
 
274 
 
 No. B. 49. 
 VASUNDHAllASHTOTTARA.-S'ATANiiMA. 
 
 Substance, Nepalese paper, 7i X 3 inches. Folia, 3. Lines on a page, 
 5. Extent in slokas, 30. Character, Newari. Date, ? Appearance, fresh. 
 Verse. Incorrect. 
 
 One hundred and eight epithets forming a hymn in praise of 
 Vasundhara, apparently meant for the presiding divinity of the earth or 
 Prithvi Devi, but her abode is said to be in the Tushita heaven as describ- 
 ed in the next preceding work. 
 
 Beginning, n^ st^t wji^^ ^T^ll^'^'il^?:!^ I 
 
 End. ^^^T ^'t^^»qggTR3irf?r«?:r'?-^ i 
 
 fgg'gf'fi f ^^ ^ ^r^q^qsTTt (?) i 
 Colophon. '3iTEq^V«^'';isn»natTR:?i?r ^i^swrf^^ ^^iTt i 
 
 No. B. 16. 
 Vl'RAKUS'A AVADANA. 
 
 Substance, Nepalese paper, 12 x 4 inches. Folia, 96. Lines on a page, 
 8. Extent in £okas, 640. Character, Newari. Date, N. S. 947 = A. D. 
 Appearance, old. Prose and verse. 
 
 This codex contains two works, both in ttie Newdri language, one a 
 translation of the story of Kusa of the Virakusa Avadana and the other 
 Ashtamivrata-katha, or story in praise of the Ashtami fast. Both are 
 said to be extracts from the Divya Avadana, translated into the 
 Nepalese language by Amritananda. The Ashtamivrata ia the same 
 with the UposkadAa or Pos/iadka rite described on page 265. The name 
 here given refers to the age of the moon when it should be performed 
 
275 
 
 The story given is in substance the same with what occurs in the Kus'a- 
 Jatakaj {ante, p. 110), but some of the names and details are changed. 
 The jewel referred to in the Kus'a Jataka is here said to have been 
 obtained as a reward for performing the Ashtamivrata. The name of 
 KusVs mother here is Alinda, Kus'a has aliases in Virtipa and Upavasa 
 Kus'a, and he obtains in this story a handsome shape by observing the 
 fast under notice. 
 
 Beginning. ^ sr^T xrs^^Tq i ^w. '^ff^m^kf^^'^xj^ I ^«r55lT?l ^r^g^ai^ 
 
 ^^^ ^aWktr^T^sit^^ ■sun i ^T%r ft^ti^iajr ^^rcarfrT ^an^- 
 3rr5?raf%m*^ I ^i^rsf^'^^ri^T w-^wjulg s^asitTfl imiot^it i ^^- 
 
 No. A. 18. 
 VRATAVADA'NAMA'LA. 
 
 Substance, Nepalese yellow paper, 16 x 8 inches. Folia, 70. Lines on 
 a page, 6. Extent in biotas, 2,109. Character, Newari. Date, ? Ap- 
 pearance, old. Prose. Incorrect. 
 
 The work in its entirety comprises a number of stories in praise 
 of various optional fasts or Vratas, but the codex under notice is a mere 
 fragment, containing only the story of Suvarnavarna, in three chapters, 
 in praise of a rite called Lahsha-chaiti/avrata. From the name of the 
 hero of the story the fragment is named Suvarnavarnavadana. 
 
 The principal interlocutors in this work are Jayas'ri and Jinas'ri, 
 who quote the authority of Upagupta, who is said to have recounted the 
 merits of the work to As'oka. Upagupta says that on the Nirvana of 
 the Lord when Mahakas'yapa was at the head of the Church at Raja- 
 griba, one Divakara, son of Ratuakara, a merchant of Ilajagriha had 
 
276 
 
 reduced himself to great distress by excessive dissipation. Impelled by 
 want and hunger and stung with the reproaches of his wife, he one day 
 presented himself before Mahakasyapa, and sought his advice. 
 
 Mahakashyapa advised Divakara to perform the ceremony of 
 Lakshackaitya. " Once on a time", said he, " Lord Buddha discoursed on 
 the importance and the merits of the ceremony. He was then residing 
 in the Champaka grove belonging to Vis'vabhadra,' a citizen of 
 Padmapuri. While seated on a stone under the shade of a palm tree he, 
 at the request of his followers, exhibited in the sky the model of a 
 crystal chaitya surrounded by a hundred thousand other chaityas. 
 
 He brought them on the earth. He told them how Lord Vipas'yi 
 showed the same thing to prince Pushpaketu, of Bandhumati, to Chandra- 
 ketu, to Stiryyaketu, and to prince Svarnaketu, of Svarnavati. He advised 
 them to erect chaityas and worship them. Those that bathe the model 
 chaityas with the perfumed waters of the Mandakini river go to the 
 residence of Sugata. One who desires to perform the ceremony of the 
 Lakshachaitya should decorate the Dharmasala of a Vihara by raising the 
 flags of Dharma, Ratna, Padma, and Vajra at the four corners. On the 
 day previous to the ceremony, he should worship the image of the 
 three jewels, and fast during the night. On the day of the ceremony, 
 he should take an early bath, gather from the field different kinds of 
 clay, temper them with milk, curd, ghi, cowdung and cow's urine. 
 The clay then should be purified by the repetition, twenty-one times, 
 over it of the mantra called Virochanadharani. Then it should be shaped 
 into a solid sphere with a tapering spire. The sphere should be opened in 
 the middle and grass, rice, and five jewels placed into it. Such models 
 should be worshipped to the extent of one hundred thousand, or any less 
 number that may be convenient. 
 
 Vis'vabhadra, on hearing this, entered the ascetic state, and became 
 an Arhat. In one of his previous existences he had worshipped model 
 chaityas, in consequence of which he obtained great excellence in this 
 existence. He had then been a proud Brahmana, but was so humbled 
 by poverty that he worshipped the models and obtained blessings from 
 Vipas'yi. 
 
 II. The second chapter gives the story of Suvarnavarna. The 
 story runs that on hearing the merits of this fast from Kas'yapa, Diva- 
 kara repaired to his home, and by the performance of the above ceremony 
 obtained large profits in his own trade. Devendra advised him to worship 
 
277 
 
 the " three jewels," by virtue of which Divakara was blessed with a 
 son named Suvarnavarna. In his previous existence Suvarnavarna was 
 Punyamahes'a, a Devaputra of the thirty -third heaven. 
 
 A short time after the birth of his son, Divakara undertook a distant 
 maritime expedition. While he was away on his voyage, his son, Suvar- 
 navarna resorted one day to the Venuvana grove, and there happened to 
 hear gathas chanted by a Bhikshu in praise of high moral sentiments. He at 
 once sought conversion to the true faith J but the Bhikshu objected. He 
 said he could not convert a youth who had not obtained the permission of 
 his parents. After many attempts to obtain the permission of his mother, 
 the youth was obliged to wait till the return of his father. In the mean- 
 while he began to mix with Panditas, S'ramanas and Brahmanas. What- 
 ever good sayings he heard he noted down in a book, which he used to read 
 in his father^s garden outside the city. Close by this garden there was a 
 villa belonging to one Prachanda, a minister of Ajatas'atru, and the minister 
 there enjoyed the society of a courtesan named Kas'isundari. This woman 
 was over head and ears in love with Suvarnavarna, but Suvarnavarna 
 contemptuously rejected all her advances. Desperate in her amour, she 
 broke an engagement with Prachanda, and entered Suvarnavarna^s garden 
 with a view to charm him with all her blandishments. Prachanda, 
 impatient to have her society, sent messenger after messenger after her, 
 and at last traced her where she was. He went to her, beat her, tore her 
 hair, and, furious with rage, ordered an orderly immediately to put her to 
 death. But the man charged with this infernal commission was moved by 
 her piteous entreaties, and fled away. He was pursued to a long distance by 
 Prachanda who, when he found the chase hopeless, returned with a view to 
 destroy Kas'isundari with his own hands. During this interval Kas'i- 
 sundari ran to the nearest wall of the garden in order to scale over it and 
 escape, but failed in the attempt on account of the great height of the wall. 
 No sooner Prachanda found her near the wall than he gave her a violent 
 kick. Stunned by the blow she fell insensible, and was bitten by a black 
 snake on whose body she fell. Prachanda, finding her dead, returned home, 
 and sent oflicers to search the garden of Suvarnavarna for the dead body, 
 and to charge the owner of the garden with the murder. The king made 
 over the investigation of the case to Prachanda, who, with only the show 
 of a trial, ordered Suvarnavarna to the stake. Just at this moment 
 Divakara returned from his distant voyage, and Lord Kds'yapa, 
 obtained Nirvana, leaving A'nanda at the head of his congregation. 
 
278 
 
 A'nanda lived at Vaisali. Divakara prayed for his intervention. 
 A'nanda, by virtue of his power of working miracles^ presented himself 
 before the king, persuaded him to reverse the order of punishment ; but, 
 at the instigation of Prachandaj the executioner hurried on his business. 
 Suvarnavarna was already placed on the stake when the royal messengers 
 reached the place of execution. But the stake had been already deprived 
 of its sting. A'nanda had miraculously produced a lotus on the top 
 of the stake whereon Suvarnavarna felt himself very comfortable. 
 By the instructions received from A'nanda, Suvarnavarna obtained true 
 knowledge. Kas'isundari was resuscitated by a charm. She felt a 
 dislike for womanhood on account of the manifold dangers by which 
 it is surrounded. She prayed A'nanda to turn her into a man. Her 
 feminity disappeared, she renounced the world, and was soon enobled 
 as an Arhat. There was no bound to Divakara's delight when he 
 heard of the sudden change of his son's fortune. Suvarnavarna, 
 renounced the world, and became an Arhat. The king no longer counte- 
 nanced Prachanda. He withdrew his protection from him, and proclaimed 
 him an outlaw. He was kicked, insulted, and severely beaten by those 
 whom in his prosperity he had injured. In his distress Prachanda, too, 
 sought the protection of A'nanda. He entered the Pravrajya, and be- 
 come an virhat. 
 
 The king then enquired from A'nanda the reasons why Suvarna- 
 varna, Kas'isundari,^and Prachanda, though so different in their dis- 
 positions, should come to the same end. The reply is grain in the next 
 chapter. 
 
 III. — When Lord Vipasyi was at Bandhumati, there lived a merchant 
 named Karna in that city. His wife was enciente when he went 
 on a distant voyage. During his absence his house was destroyed by 
 fire, his lands inundated, and his wealth stolen. The son that was born 
 unto him was extremely ugly, full of a putrid smell in his body, and uni- 
 versally disliked. His wife lived in a wretched hovel, and maintained 
 herself by menial service. All her servants left her, except one faithful 
 maid, who was personally attached to her. The son was named Virupa 
 on account of his ugliness. His mother maintained him by serving as a 
 maidservant. But in a short time she could not even find menial employ- 
 ment. Virupa was obliged to beg from door to door ; but the offensive 
 smell issuing from his body disgusted every one. People hooted him, 
 and pelted stones at him. He had to pass days together without even 
 
279 
 
 a morsel of food. Mortified at this, Virupa went to his father's garden, 
 determined to put a period to his existence. 
 
 Karna, the merchant, returned home at this time, having lost all hiss 
 wealth by a shipwreck. But there he found no relief. He found his house, 
 his wealth, his land, everything gone. His wife was in a most wretched 
 state, lean, lank and cheerless. These sudden and rapid reverses of fortune, 
 induced him to worship the Lord. He went to Vipas'yl, and surrendered 
 himself at his feet. By this piece of good work he obtained a boon never 
 after to become poor even for a day. Virupa was at this time lying almost 
 dead in his father's garden ; Lord Vipas'pi revivified him ; removed the 
 offensive smell from his person ; and turned his ugliness into beauty. 
 His skin became of a golden colour. That maidservant of Karna, who 
 had not deserted his wife in her distress, also obtained Arhatship from 
 Yipas'yi. 
 
 Karna invited the Lord to his house, and entertained him with his 
 whole congregation. He also performed the ceremony of Chaityavrata. 
 
 When the king Bandhuman expired he was succeeded by his son 
 S^riman. S riman, dying without an heir, was succeeded by Virupa, now 
 called Surupa on account of the transformation. Surupa lived long and 
 made his kingdom prosperous and happy. 
 
 Surupa was Suvarnavarna ; Karna, Divakara ; Karna's wife, Diva- 
 kara's wife ; her faithful maid was Kas'isundari ; and the maid servant 
 of Karna was Prachanda. 
 
 Ajatas'atru then asked A'nanda the reason why should Suvarna- 
 varna be placed on the stake though he was guiltless ? 
 A'nandu replied : — 
 
 Chandra was a great Buddha. At the time of his advent there was 
 in a Vihara a Bhikshu, who preached to Brahmanas and others. Once 
 on a time another Bhikshu, named Ajita, came to that Vihara. He was 
 very eloquent, and a perfect master of the art of oratory. He soon eclipsed 
 the fame of the Bhikshu of the Vihara. He wanted to ruin Ajita. He 
 caused a calumny to be spread by a Brahman girl that Ajita had unlawful 
 connection with her. When Ajita complained that such ugly things should 
 be whispered against his stainless character, he was told that he deserved 
 to be placed on the stake for his crime. Ajita, disgusted at the conduct 
 Of the Bhikshu of the Vihdra, left the place. Now the ey6s of the new 
 Bhikshu was opened. He found that he had done wrong. He pursued 
 Ajita to a great distance, fell at his feet, and obtained his pardon. Su- 
 varnavarna was that Bhikshu. Because he had uttered the harsh words 
 
280 
 
 " you deserve the stake for your crime" he was placed on the stake. 
 He was rich, because he performed the Chaityavrata. 
 
 After the relation of these stories both Ajatas'atru and Divakara 
 performed the Chaityavrata. 
 
 Beginning, v^ »r^T 'Cw^'sir^ l %*Tsft i^flT'T'^WTSTs^flTsi^TS^I'^ I 
 
 Jl^ft ^«i^ VJI^frf 'l^frr fif^'ffi JTffWfJT ^'^T^TJg^r fw^'cr^^iiT 
 
 End. ^ra^ flf reM; v^: '^'T^TT^iiWfn'rwT^rar tj^^T^^^TW^i^ ^l=«:«t- 
 
 Colophon. ^f?r ^<TR?T^*ii^i^t «^^WT^«ti^ '$f!iwrsr?t«T«)t srit^n^^'f 1 
 
 No. B, 43. 
 CHAITYA-PUl^GAVA. 
 
 Substance, Nepalese yellow paper, 13 x 3 inches. Folia, 38. Lines on 
 each page, 5. Extent in ^lokas, 1,700. Character, Newari. Date, N. S. 
 905. Appearance, old. Prose. Incorrect. 
 
 On a rite called Chaitya-pu'ilgava or the adoration of Chaityas, and 
 the rituals and merits thereof. 
 
281 
 
 When the Lord was seated under a palm tree in a grove of Cham- 
 paka trees in the hermitage of Vis'vaehandraka, near the town of 
 Padmapuri, he noticed that his followers were thinking of what he had 
 said regarding the rite of Chaityas. Thereupon he caused the apparition 
 of a jewelled Chaitya to appear in the sky, and then, at the request of a Bo - 
 dhisattva, Suchetana by name, caused a tumulus {chaitya) of crystals to rise 
 on the earth, and gave directions for the performance of the rite in question. 
 The chaitya is to be made of pure clay mixed with the five products of 
 the cow, the five nectars, the five jewels and the five aromatics. The 
 mixture is then to be kneaded seven times while repeating the Samanta- 
 bhadra mantra. The shape is to be a rounded one with a tapering top. The 
 figure, being then anointed with oil, is to be placed in the centre of an 
 altar, duly worshipped, and then cut across in a slanting direction. 
 From the womb of the bisected figure the light of chaitya, {chaitya, 
 vimha — what this is I know not) is to be extracted, and placed 
 on a jewelled throne, and there worshipped according to the ritual 
 given in the text. The six Paramitas are to be duly observed during 
 the time the worship is made. This leads to questions from Suche- 
 tana as to — how men descend from the region of the Devas ? how 
 they become Devas ? and how they pass from one mortal shape to 
 another ? The Lord replies that those who follow the practice of 
 the Yoga, are merciful, attached to truth, devoid of anger, malice, 
 and delusion, engaged in beneficent works, and follow the right 
 path, repair to the region of the Devas. Those who are virtuous, 
 obedient to their tutors, and respectful to good people, pass from one 
 human body to another. Those who are otherwise become after 
 death devils, Asuras and inferior animals, according to their deserts. 
 Thereupon Vis'vabhadra, a person of noted charity, who was present in 
 the assembly, immediately obtained conversion, and attained Arhat- 
 hood. Requested to explain the cause of this sudden translation, the 
 Lord said Vis'vabhadra was, in a former existence, a Brahman of great 
 learning, master of the four Vedas and of all the Sastras. Finding 
 them to be false, he betook to the constant worship of Chaityas and to 
 the dissemination of the true religion whereby many persons obtained 
 the highest reward, and through the merit of those works he now 
 attained Arhatship. 
 
 The rite here described is obviously the same with the Chaitya- 
 vrata noticed in the next preceding work. 
 36 
 
282 
 Beginning. <#■ stb: 'si'^^^'? i 
 
 ^c^'HrlT^Tfl-^ ^^^^-^ iT%rTl« gsf^'sJ 5T<T^ ^r^' I 
 
 l^f^ rf^if^^ TfTsrarirf ^^tr)'^ ^'sl^'TTf stt^ n 
 
 End. ^riiT^ V^mii ^^: ^fg-^r^ ^^T Hri: I 
 
 )w4t Jii^^w? «^^t sifg^rfr; 11 
 
 No. B, 56. 
 CHANA.KYA-SARASAi^GRAHA. 
 
 ■1 
 
 Substance, yellow Nepalese paper, 10 x 4i inches. Folia, 58. Lines 
 on a page, 7. Extent in slokas, 830. Character, Newari. Date, ? 
 Appearance, old. Prose and verse. Incorrect. 
 
 An amplified version o£ Chanakya's collection o£ moral maximg. 
 The recension current in Bengal contains only 108 stanzas. The quota- 
 tions are mostly from the Mahabharata and other Hindu works, and the 
 collection professes to be a Hindu work. It has got currency among the 
 Buddhists from the circumstance of the maxims inculcated being o-ood 
 and not very sectarial. 
 
 Beginning, ^tnii^i^ ^w- I ^'^sfTKT^'nT^ iK: i 
 
283 
 
 ff^'i ^sjci'^rftr sTtmrt f%rrqiTjJi?)T I 
 End. iTTfwf^l^ tf ^ ^fflfw: ^Rj^Tf^fn: i 
 
 ^TJgf gi^; ^frf g-^r Jrwr'fl: sCH^-^ ii i« • 
 
 No. B, 51. 
 DHVAJAGRAKEYtJEI' DHA'RANI'. 
 
 *\ 
 Substance, yellow Nepalese paper, 7 X 2| inches. Folia, 7. Lines on a 
 page, 5. Extent in slokas, 80. Ctaraeter, Newari. Date, ? Appearance, 
 old. Prose. Incorrect. 
 
 A charm for ensuring success in warfare. Indra, having been over- 
 powered by other gods, sought the protection of the Lord, and the Lord, 
 out of his overflowing kindness, taught him this charm which, he said, he 
 had obtained from a Tathagata of the name of Dhvaja. The charm 
 begins with the words Jaya jaya vijaya vijaya jayanakini saAkari 
 prasaitkari jprafafthari Ihanjani prahhanjani, &c. 
 
 Beginning. «* srWT »iJr^?§ ^n5s^5>T^%^':r^ I t^ ii«JT^fr^*%^^ ^ii% hjrtt 
 End. T^^r^l'HT'n'nflsiTflflSfr^ ■% fww^# '^ trfV^m: «r "^ ^sli^n't 
 
284 
 
 No. B, 
 GI TAPUSTAKA. 
 
 Substance, yellow Nepalese paper, 10 x 3| inches. Folia, 50. Lines 
 on a page, 5. Extent in slokas, 600. Character, Newari. Date, N. S. 230. 
 Appearance, old. Verse. Generally correct. 
 
 A collection of Newarl hymns adapted for singing, the tune and 
 the music being regularly noted against each hymn. 
 
 Beginning. KJV, Jta^nii 1 «Tr^U'fiT<smiy | f^^KT'i'? f^'s^f^^i f^^f^-J^i^r^iK 
 
 Tfllfi? 'IflTft? stfllffl ^l^^X ^qt^fsff ^'SJT ^ufrgt ^titflfsif^qi 
 ft^T^i^ f SUITK fl^T^ ^<?^f ^^r II i? II 
 
 End. ^ra^^ST^ ^ «^ ^3^^^^^H13 ^''3^ n^^^rfsr ^ ^ni^JtT^f%- 
 
 Tirrf -^mm ^ ^*rai iajari'^ ^j^'^Krafsn ii s ii 
 ^gW«fHx;'tt=w^ st'^'^isqif^ifT ftw^uRffwici ^^rwf^Jii =? 5^9- 
 
 No. B, 62. 
 KATHINA AVADANA. 
 
 Substance, yellow Nepalese paper, 13 x 4 inches. Folia, 7. Lines on 
 a page, 7. Extent in ^okas, 200. Character, Newari. Date, ? Appear- 
 ance, old. Prose. Incorrect. 
 
 On the merits of charity, abstinence, fee, during the period of the 
 Buddhist lent called Kathina. This period extends to thirty days 
 from the 1st of the new moon in the month of A's'vina. Gifts to 
 Bbikshus and recital of stories in praise of charity are the principal 
 observances. The rules were expounded by the Lord himself at the request 
 of Kas'yapa. The Lord thereafter repaired to the Gandhamadana mountain 
 along with a following of 500 ascetics. Arriving at the Anavatapta 
 Lake, the Lord and his following sat each on a jewelled lotus as large as 
 a cart wheel, and then Nagira, a Bhikshu, said that having cheerfully givea 
 
285 
 
 alms during the period of lent he had never suffered from any misfortune 
 for thirty great kalpas, and for eighteen kalpas had enjoyed the pleasures 
 of heaven ; on sixty-four occasions he had become Indra, eighty times a 
 Chakravarti monarch, &c., &c. Kas'yapa, Sumana, Mangalyayana and 
 others made similar confessions. The object of the work seems to be to 
 enjoin confession during the lent. 
 
 Beginning. «^ srwr ^s^^T'? I vt "ii^JiTsr ggxTTgrKft^ff^T^TTf^^Tf^fr: ^I'gi^ 
 End. f^wfa^fT^l?:! iwft ^T^ang'i: sj5jTSff3^ir<@^T "^ft^^i^l^fr- 
 
 No. A, 16. 
 KARUNA'-PUNDARIKA. 
 
 Substance yellow Nepalese paper, 13 X 5| inches. Folia, 126. Lines 
 on each page, 11. Extent in slokas, 4,500. Character, Newari. Date, ? 
 Appearance, old. Prose. Incorrect. 
 
 Account of a continent called Padmadhatu, of its king Aranemi, of his 
 priest and 500 sons, and of its Tathagata Eatnagarbha, interspersed with 
 many anecdotes and stories, concluding with directions for the dissemination 
 of the true religion on the Nirvana of the Lord. The work is divided into 
 five chapters fparivartasj, and its leading expounder is Sakya him- 
 self, speaking in response to queries of Maitreya and others. The work 
 was translated into the Chinese under the name of Pei-hwa-king by 
 Dharmaraksha, of the northern Liang dinasty (Circa 502—555.) 
 
 Contents, I. — Description of the continent of Padma. The scene 
 opens with an account of an assembly held on the Vulture Peak near 
 Eajagriha. The Lord commenced a discourse on the great secret 
 Sdtra entitled mar^dvaisdrad2/a,wihens\xiienly rays of light of various 
 
286 
 
 colours issued forth and illumined all the three thousand regionsj evea 
 to the depth of the darkest hell, where the light of the sun and the mooa 
 had never reached before j Buddhist sacred places became specially resplen- 
 dent thereby ; the earth shook in six different rays ; heavenly flowers fell 
 in showers ; and celestial music resounded everywhere. Beholding these 
 prodigies Batnavairochana uncovered one of his shoulders and, kneeling 
 on his right knee, addressed the Lord in order to know whence these 
 wonders came forth. The Lord thereupon gave an account of a region 
 named Padma. It was situated to the south-east of Jambudvipa. It 
 contained Buddhist sacred places, innumberable as the grains of sand on 
 the banks of the river Ganges. The Bodhi tree there was named Indra, 
 and under it, there was a lotus 500 yojanas in circumference, seated 
 on a stalk made of lapis-lazuli ; the leaves of this plant were of gold, each 
 leaf being 15 yojanas in circumference. On this lotus sat the Tathagata 
 Padmottara, and around him were Bodhisattvas innumerable, each 
 seated on a lotus. At the last watch of the night Padmottara attained 
 Buddhahood, and at early dawn set the avaivartika wheel in motion, 
 and thereupon millions over millions of rays of light issued forth, and 
 these were the causes of the prodigies. 
 
 II. — In reply to the questions of Batnavairochana the Lord gave 
 further descriptions of the continent of Padma and of Padmottara. The 
 size of the continent of Padma was such that were one by a miracle 
 to pound down the great Sumeru mountain to grains each not bigger 
 than a mustard seed, multiply those grains four times, and spread 
 them smoothly side by side, the area covered would represent the extent of 
 that continent. Padmottara had 30 kalpas for the duration of his life. 
 After his Nirvana the true religion lasted for ten kalpas, aud then 
 Bodhisattvas who had been born there lived for 40 kalpas. Formerly 
 this continent was named Chandanalokadhatu, and it had been minis- 
 tered by the Tathagata named Chandrottama for 20 kalpas. At the 
 request of Gaganamudra, a Bodhisattva, that saint had prophesied that 
 ten kalpas after his Nirvana Padmottara would be born. He also taught 
 that Bodhisattva certain Dharanis of great potency. 
 
 III. — On the miraculous powers of Padmottara. Santimati, a Bodhi- 
 sattva, enquired of the Lord how it was that while other Tathagatas 
 acquired perfection by overcoming the five attachments, Padmottara 
 attained Buddhahood while retaining them. The five attachments are — 
 the attachment for existence {A'yuh hasMi/a) ; that of fancy {Kalpa 
 lashaya) ; that of beings {Sattiia kashaya)^ that of sight {Drish^i 
 
287 
 
 Tcashaya) ; and that of pain. He then related the story of Aranemi^ 
 
 This king lived in a very remote kalpa named Dharma. His household 
 
 priest was Samudrarenu, whose son Samudragarbha, relinquishing his 
 
 homej attained the perfect Bodhi knowledge, and assumed the name of 
 
 Ratnagarbha. Attended by a numerous retinue of Bhikshus, he travelled 
 
 from country to country, and at last arrived at a Jambu grove near 
 
 the metropolis of Aranemi. The news of this arrival reaching Aranemi, 
 
 the king immediately came to him, and solicited his abidance at the place 
 
 as his guest for three months. On the expiry of this period one 
 
 thousand sons of Aranemi, one after another, made a similar request, and 
 
 the saint granted it in every instance. When thrice one thousand months 
 
 had expired Samudrarenu invited and entertained his son for seven years _ 
 
 Once this Brahmana speculated on what could be the object of Aranemi in 
 
 entertaining the saint. Does he aspire to the position of a Deva ? or of an 
 
 Indra ? or of the possession of illimitable wealth and power ? or of the 
 
 perfect Bodhi knowledge ? That night he dreamt a dream. He saw that 
 
 Buddhas from innumerable sacred places had sent him presents of lotuses 
 
 having leaves of gold, stalks of silver, and pericarps of lapislazuli. On 
 
 each lotus was seen a sun, with a jewelled umbrella over it, and six billions 
 
 of rays issued from each sun, and fell on his face. He, moreover, saw 
 
 his own self clear as a mirror of the expanse of a thousand yojanas, 
 
 and in it he beheld sixty billions of Bodbisattvas seated on lotuses, and 
 
 celestial music resounding therein. He saw, too, the king Aranemi seated, 
 
 with the. face of a hog and his body bespattered with blood, under a 
 
 castor plant after devouring various animals there. Other animals 
 
 feasted on the bones that were left after the meal of their king. The 
 
 Brahman then saw some of the princes, with faces of jackals, wolves, 
 
 boars, lions and dogs and bespattered with blood, chasing other animals, 
 
 and after feasting on their bodies seating themselves under castor trees. 
 
 Other animals feasted on the remains of the animals destroyed. He saw 
 
 ether princes richly dressed and ornamented, mounted on chariots drawn 
 
 by buffaloes, addressing him thus: "Divide these lotuses among the 
 
 kino- and the princes." He did so, and then, waking up, went to the 
 
 saint and asked the meaning of the dream. The saint did so, and also 
 
 expounded the meaning of the details of the dream ; adding — " Since you 
 
 have for the good of creation entertained us for seven years, you will acquire 
 
 the perfect knowledge." The Brahman then learnt the true knowledge, 
 
 and advised the king and fhe princes to retire from worldly affairs, and 
 
 to devote themselves to the contemplation of true knowledge for seven 
 
288 
 
 years. They confined themselves in their chambers, and did so. After 
 a time Samudrarenu requested his son to invite them to his presence. 
 The saint performed a Samadhi from which issued forth various lights ; 
 he then called the parties to his presence, and blessed them. 
 
 IV. — Lord Padmaprabha, having performed the Samadhi named 
 BodhisaUvachiUdpromosha, gently smiled, whereupon a brilliant light 
 spread all over the universe, and made all Buddhist sacred places manifest 
 to the king and the rest of the congregation. The king then prayed the 
 Lord to be translated to a world where there was no hell, no avarice, no 
 region of Yama ; where all beings were brilliant as gold and endowed 
 with the memory of their former existence, and with such transcendental 
 sight that they could behold all Buddhist sacred places, and be ever 
 devoted to the true religion. The Lord directed him towards the west, 
 to a world which was named Sudrasuvirajita, and which tallied in every 
 respect with the description. The Tathagata of this world was Indra- 
 ghoshas'vararaja. After many ages this Tathagata would be followed 
 by Achintamatigururaja who would be followed by Maraprabha. The 
 true religion would last for 16 kalpas and then disappear. It would 
 be revived by Rashmi a thousand kalpas afterwards. Then will come 
 Ravores'vara who will be followed by Aparameya, after whom you will 
 be a Tathagata under the name of Amitayuh, when that world would be 
 called Sukhavati. The king's sons then, one after another, came forward, 
 and prayed for the perfect knowledge, and each of them was assured 
 that he would become a Buddha at some time or other. The five sons of 
 the Brdhman and a number of others obtained the blessing of salvation. 
 The Brahman appeared last, and he was told that in the Kali age, he would 
 appear as S'akya Siiiha, and that a thousand years after his ministry the 
 religion would disappear, (a prophecy which has not been verified, unless 
 we take it to mean India only). 
 
 V. — At the request of the Brahman, Padmaprabha then gave 
 descriptions, among many others of the following Samadhis, viii., Suraii- 
 gamd, Eatnamudra, Sinha-vikridita, and Suchandra. He gave in detail 
 also the merits of these Samadhis. Thereupon the king with his one 
 thousand sons and numerous followers and officers retired from the world, 
 and accepted the initiatory rite of asceticism. On the Nirvana of Ratnagar- 
 bha seven jewelled Chaityas were erected on his remains, and the Brahmaii 
 Samudrarenu became the teacher, and spread wide the knowledge of the 
 great truth for many kalpas, after which he was born in the family of a 
 Chandala in Sankarakana, a Buddhist region of great sanctity. His 
 
289 
 
 teachings there were highly appreciated, and they served to raise the 
 duration of human life to five hundred years from eighty years, which 
 was the duration before his birth. He was, moreover, on the death of the 
 king, appointed king, under the name of Punyabala. By his might 
 and valour he brought the whole of Jambudvipa under his sway. Once 
 he proclaimed that he would give any gift that his people sought of 
 him. Thousands over thousands came and got what they wanted, but at 
 last came one Pansughosha, a Jivaka, who said he wished to become a 
 Vidyadhara in his present existence, and for that purpose required the 
 skin and eyes of a living man to be given him by that person cheerfully 
 and without any scruple. This was a hard prayer to grant, but the king 
 was not unequal to it. He plucked out his eyes from their sockets, and 
 gave them away, and told the beggar to skin the body as he listed. After 
 death, he was again born in the family of a Chandala, raised to the rank 
 of a king, and ultimately brought to his end by giving away his tongue 
 and ears to beggars. He was then born as king Indradhvaja. He had a 
 thousand sons, all of whom, except six, retired from the world, and became 
 hermits. He divided Jambudvipa into six parts, gave the parts to his 
 householding sons, and himself retired to a hermitage. In his next 
 birth he was king Pradipapradyota. On one occasion, having seen a man 
 tied to a post, be asked why was the man so treated ? His minister reported 
 that the person had failed to pay the king's dues. The king ordered 
 him to let the man loose at once. 
 
 The minister hesitated, adding if the man were let loose he would 
 set a bad example, and no one would pay any government revenue. 
 
 The king enquired, " Do all people require pressure to pay revenue?^' 
 He answered, " Yes, Sire, no one pays any revenue of his own 
 
 accord." 
 
 Disgusted with the world, the king made over his kingdom to his 
 five hundred sons, and retired to a hermitage. While there, he perceived, 
 by his miraculous power, that five hundred merchants had lost their way 
 on the ocean in darkness, and were in imminent danger of being lost. He 
 then tied some cloth on his forearm, steeped it in oil, set fire to it, and held 
 it up as a beacon for the merchants to find their way. In his next birth 
 he was king Ambara alias Sarvandada. A Vedic student, named Jyotlrasa, 
 begged of him the kingdom of tlie earth, and it was forthwith given. 
 Next came Rocha, a Brahman, who asked and obtained the two legs of 
 the king. Next came DishtSrava, another Brdhman, who wanted the 
 king's eyes. The king immediately plucked them out, and gave them 
 37 
 
290 
 
 away. Then came yet another Brahman, who wanted the king's ears. 
 Others came forward, all Brahmans, and begged suceessively for the 
 remaining members of the king's person, and they were all readily 
 satisfied. In his next birth he became a Naga king, Nidhisandarsana 
 by name, and in this state he gave away a profusion of rare jewels, and 
 this is the person who after a few other births has become S'akya 
 Siiiha. The chapter concludes with an eulogium on the merits of hearing, 
 reading, knowing, bearing on the person this auspicious Mahayana 
 sutra. 
 Beginning. >^ ^w: w^l^^tifsi^^wrSfftcnsnirrrstfJJHj^Hi: i 
 
 -^ srflTJT^wfTflT'rfl: i 
 
 t# TT^IT ^ff^^fgpr ^W^ «JI^I^ ^^I^t f^'?^flT ^ I 32^1^ l4^ 
 
 aurcfltnKfffHTgmfHWTTTrwgra^^T^rr^t: x.r^]T^ i ft^ m^ jf: 
 ^fijpf wi^i^ff^fV: ^^%l ^fKstI■. ^vmtn ^■m^rt^^n: ^ifsr^T- 
 
 End. ^^3zw^«^^T« "SPHIJ^T^ ^T^qf^*fr«iT q^rosjf t "T'A'Cikt- 
 
 Colophon. ^^iiii'^iS^ siTfl fl'^r^TT^^ ^vrn II 
 
291 
 
 No. B, 50. 
 EATNA-PARIKSHi^. 
 
 Substance, yellow Nepalese paper, 9x3 inches. Folia, 45. Lines on 
 a page, 7. Extent in £okas, 650. Character, Newari. Date, N. S. 934. 
 Prose and verse. Incorrect. 
 
 Oa the merits and defects of precious stones and jewels. By 
 Buddha Bhattacb^rya. The articles noticed are diamond, pearl, eme- 
 rald, carbuncle, ruby, sapphire, lapislazuli, bhishma (?) , crystal, and coral. 
 The work is in Sanskrit verse, and its meaning is explained in Newdri 
 prose. As usual in Sanskrit works of this class, great importance is 
 attached to good and ill luck, the jewels are calculated to bring on under 
 particular astrological and other circumstances. 
 Beginning. -# sf^TK^^'sim I sm: ^^qr^^^Hi: | i;bi'^-51T^ W^SRiq^f^frT^ 
 
 End. 5TrJi%T»i^i?««niri^T^sf^^T^ U^tv^ ^srsfsff^^^^m *iijg^?jqiK 
 
 Colophon, t^ti ^t^^^TfT'^nQawT kwit^i ^war i 
 
 Nos. B 5, and B 65. 
 DHARANIS. 
 
 No. B 5 has already been noticed, (p. 80) but the description given 
 does not convey a full idea of its contents. It comprises 39 Dharanis 
 designed for averting various evils, or securing certain desiderated 
 blessings. B 65 contains 12, some of which are included in B 5. Prom 
 the illustrations given of Dhdranis in the preceding pages, the nature of 
 Dharanis and the unintelligible jargon in which they have been written 
 have already been made clear, and nothing further need be said of them 
 here All of them have been attributed to S'akya Sinha himself, who 
 
292 
 
 declares that he had got them from previous Buddhas, or designed them 
 himself by his miraculous power. Each Dharani is preceded by a 
 brief account of' the circumstances which led to its being promulgated, 
 and followed by an enumeration of the benefits to be derived by 
 wearing them enclosed in amulets, or hearing them frequently repeated. 
 No. B 5 comprises the following Dharanis, viz. : — 
 1, Harahara-hridaya ; Z, AbhayaAkari ; 3, Sahasravarta ; 4, Siiiha- 
 nada; 5, Shadaksharita-mahavidya; 6, Avalokitesvara-siddhinika ; 7, 
 Do. S'ilakantha ; 8, Amoghapas'a ; 9, Tara; 10, Chan da; 11, Moksha- 
 padcl; IS, Chandabhattarikaraksha; 13, Sarvalokes'vara; 14, Manjusri- 
 pratijnaj 15, Do. sadhana; 16, Maitreya; 17, SaddharmapStha ; 18, 
 Vajratara; 19, Paramitayur ; 20, Sarvadurgati ; 31, Vasundhara ; 23, 
 Vajravidarana ; 23, Ganapatihridaya ; 24, Ushnisavijaya ; 25, Marichi ; 
 26, Parnasavari ; 27, Grihamatrika; 28, Dhvajagrakeyuri ; 29-30, Prati- 
 sara, 1st and 2ndj 31 and Mahasahasrapramardini ; 33, Mahamayuri ; 
 2t3, Sitavatimahavidya ; 34, MabarakshamantraBusarini ; 35, Panohavin- 
 satika-prajnaparamitahridaya ; 36, Hemagatha ; 37, Mahamayavijaya- 
 Tahini-narayana-prichchha ; 38, LaiikavatSra ; 39, Vasundharavrata- 
 purvamtirtya-mandala. 
 
 No. B 65 contains — 1, Pitavarna-prajnaparamita; 3, Vajracharchika ; 
 3, TJshnishavijaya-sadhana ; 4, Mahanama-sadhana;^ 5, Parnasavari; 
 6, Vajragandha; 7, Vajravarahi ; 8, Vajragandhari ; 2, Bhadrachari ; 
 10, Prajnaparamita-hridaya ; 1], VasundharS; 13. Tardbhattarikaya- 
 n^mSshtottara-s'ata — the hundred and eight names of Tara. 
 
 No. B 55. 
 KALPADRUM A- AV AD ANA. 
 
 Substance, yellow Nepalese paper, 14 x 34 inches. Folia, 305. Lines 
 on a page, 8. Extent in ilokas, 9,760. Character, Newari. Date, Sm. 
 884. Appearance, fresh. Versa. Generally correct. 
 
293 
 
 A collection of stories alleged to have been related to As'oka by 
 Upagupta in illustration of the merits of various acts of virtue. 
 
 Contents, I. 8tory of Sundara. When As'oka held his court at 
 Pataliputra, some merchants came to his presence, and offered him many- 
 valuable presents. The king was greatly pleased, and, proud of the 
 personal beauty of his son Kunala, showed him to them, and asked them if 
 they had, in course of their peregrinations on the face of the earth, ever seen 
 a more handsome boy. They replied in the affirmative, and said that the 
 name of the youth they had seen was Sundara, and that on his birth a 
 beautiful tank and a fine garden were produced, which were greatly attached 
 to him, and followed him wherever he went. He was immediately sent for, 
 and the king was greatly surprised at the unrivalled beauty of the boy, 
 and his wonderful attendants. To solve the mystery, he repaired to his 
 religious tutor, Upagupta, at the monastery of Kukkutarama. He was 
 followed by the youth who, listening to the teachings of the saint, begged 
 to be ordained, and was immediately assigned the rank of an Arhat. 
 Even more surprised than before, the king begged for explanation. 
 Upagupta replied — on the nirvana of the Lord S'dkya Buddha his principal 
 disciple Kas'yapa roamed about in great distress of mind. A farmer of 
 the Magadha country, seeing him and his five hundred followers in their 
 distress, received them kindly, offered them fresh clear water for bathing, 
 and entertained them with food with every mark of devotion. Kas'yapa 
 was much pleased with this hospitality, and at the request of the farmer, 
 said that he would in a future life become, as he desired, an Arhat. " That 
 farmer is born as Sundara, and his former good deeds have now fructified 
 
 in Arhatship." 
 
 II. Story of Furmlhadra alias Samjaurria, Given in the Avadana- 
 
 s'ataka, ante, p. 17. 
 
 III. Story of Sdrihavala. Ditto ditto, ante, p. 31. 
 
 IV. Btory of Chandana. When the lord was travelling in the 
 Magadha country, his followers noticed an old, weather-worn, dilapidated 
 chaitya, and enquired to whose honour it had been erected. The Lord 
 said it had been erected by the disciples of a former Buddha, named 
 Chandana, and, in reply to further enquiries gave an account of the 
 Buddha in question. In former times Brahmadatta, king of Benares, 
 worshipped many gods in the hope of getting a son ; but to no avail. 
 Once he noticed with surprise an infant in the cup of a lotus. The child 
 was very beautiful, and had the aroma of sandal wood on his body. 
 
294 
 
 for which reason he was named Chaudana. When the boy grew up and 
 walked about, at every step he movedj a lotus was produced. This lotus 
 sparkled for a short time and then withered away. The youth, studying 
 this fact, thought that since the produce of his body was evanescent, his 
 body must likewise be so. Thinking so he lost all attachment for worldly 
 objects, and devoted himself to religion. Through the effect of his former 
 good deeds and his devotion he became, under the direction of Lord 
 Kas'yapa, a Pratyak Buddha, and on his nirvana his disciples erected the 
 stupa. He was very assiduous in offering sandal-paste and lotus flowers 
 to the ehaitya of Kas'yapa, and thence resulted the peculiar aroma of 
 his body and the production of lotus flowers from his feet. This story 
 occurs also in the Dvavinsa Avadana, ante, p. 88. Anecdotes regarding 
 Chandana occur on pp. 22, 23 and 198. 
 
 V. Story of Prityapreta. Given in the Avadana-s'ataka, ante, p. SO. 
 
 VI. Story of Krishnasarpa. A householder of great wealth but 
 of an excessively miserly disposition, dying in the town of Rajagriha, 
 became a black serpent in a garden of king Vimbisara, and killed by his 
 very sight whoever came near him. The king, not knowing how to destroy 
 this dreadful reptile, went to the Lord, who was then sojourning in the 
 Bamboo Grove, and sought his assistance. Thereupon the Lord repaired 
 to the garden, and cast a benign look on the serpent. The serpent was 
 charmed by the sight, and mentally abjured all wicked thoughts. The 
 Lord brought him to his monastery, and instructed him in the principles 
 of religion. So instructed, the serpent killed himself by continuous 
 fasting, and repaired to the Trayasinha heaven. There, however, he did 
 not feel satisfied. He longed to serve the Lord, and therefore came back 
 to the earth, and became a disciple of the Lord, who taught him all the 
 rules, principles, and precepts of religion, and made him an adept. Tho- 
 roughly enlightened by this teaching, the serpent, now a Deva, pointed out 
 to the king Vimbisara the spot where he had kept his wealth concealed in 
 the garden, and, requesting him to devote it to religious purposes, returned 
 to heaven. 
 
 VII. Story of Suvarmhha, Given in the Avadana-s ataka, ante, 
 p. 84. 
 
 VIII. Story of Prahhava- She was the maiden daughter of 
 a rich merchant of S'ravasti. Courted by princes and other great people 
 of the town, she rejected their addresses, and betook to the Lord, who 
 ordained her an Arhat. The good deed which secured her this high 
 
295 
 
 honour was her devotion, in a former life, when she was the chief queen 
 of king Bandhumat, to the Lord Vipas'yi, to whom she gave all her 
 valuable ornaments. This story forms the 71st Avadana of the Avadana- 
 s'ataka, but the name given her there is S'ukla, ef. p. 35. 
 
 IX. Story of Samudra. Samudra was the son of a rich merchant 
 of S'rSvasti. He was born on board of a ship when his father was 
 returning from a voyage to the island of Ratnakara, and thereby got 
 his name of Samudra or the ocean. When he attained his majority, his 
 father sent him to Ratnakara on a commercial mission, in the company 
 of a large body of experienced merchants. Out in the sea, his vessel was 
 overtaken by a hurricane, and was in imminent risk of being lost. His 
 companions, finding all other resources vain, began to pray, invoking 
 S'iva, Rudra, Ganesa, Narayana, Indra, Yama, &c., each according to his 
 fancy, but the gods granted them no help. At last an old Buddhist 
 advised them to pray to Buddha, who alone could help them. They did 
 so, and the Lord, knowing of it, created a golden coloured blaze of light 
 the sight of which frightened the storm, which at once subsided. The 
 voyage subsequently proved prosperous, and the merchants returned home, 
 laden with wealth. Nor were they unmindful of the divinity who had 
 helped them. They repaired to the Jetavana grove where the Lord was 
 then sojourning, and offered rich presents. Listening to his religious 
 discourses, they were induced to pray for initiation, and were accordingly 
 ordained Arhats. In explanation of the merits which ensured them this 
 blessing the Lord said, in former times there lived on the sea-shore a 
 kind-hearted Buddhist hermit, learned in the Vedas, cherishing the sacred 
 fire, dressed in a blanket, having matted locks on his head, and support- 
 ing himself on roots and fruits. A body of five hundred traders came 
 to him from Benares, worshipped him, attained his blessings, and then 
 proceeded to the island of Ratnakara for commerce. In the way, on their 
 return voyage, their ship was overtaken by a fearful storm, and was on 
 the point of foundering. They called to mind the hermit on the shore, 
 and prayed for his help. They were saved, and they made their acknow- 
 ledgments to the saint for his miraculous interposition, and prayed for 
 spiritual blessing. The hermit said, " When I shall become a Buddha, 
 the leader of men, I shall place you in the asylum of Buddhism. I am 
 that hermit, and these merchants headed by Samudra, are the traders of 
 
 old." 
 
 X. Story of Suhhuti. During the ministry of the Lord S'akya 
 
296 
 
 Sinha a large number o£ his disciples were deputed to different parts of 
 of the earth to disseminate his doctrines. Some of the disciples had taken 
 their way to the top of the Himalaya mountain. When they were 
 engaged in their meditation there, a Garuda perched on a peak, 
 holding a serpent in its beak. The serpent, seeing the pious men, resolved 
 to become one like them in his next birth. He was born as the son of 
 a Brahman householder of S'ravasti, and was named Subhuti, after his 
 mother Bbiiti. When grown up, he became passionate in his disposition, 
 and the least annoyance would put him into violent fits of anger. His 
 father sent him to school, and had him instructed in all the learning of 
 the Brahmans, including the Vedas, but the education did not suffice to 
 improve his disposition. His tutor, failing in his other endeavours, at 
 last directed him to betake to a hermit's life, and pass his time in medita- 
 tion in a forest. He did so, and while he was so engaged, a sylvan goddess 
 appeared before him and said, " Why are you, good man, passing your 
 time in meditation in this solitary place, converting yourself into a log of 
 wood, or a block of stone ? If you long for religion, betake to the doctrine 
 of Buddha." She then exhibited a miraculous temple in the air, and 
 disappeared. The sight of the temple purified the mind of the youth, 
 and he sought the asylum of the Lord, and was duly ordained a Sravaka 
 of the highest rank. In reply to a question of his audience the Lord said, 
 " in a former existence, when the span of human life extended to twenty 
 thousand years, this man had performed Brahmacharya for a thousand 
 years at Benares under the tuition of the Lord Kas'yapa, and obtained a 
 boon that during my ministry he>would become a S'ravaka of the highest 
 rank. In a subsequent existence he was rough of speech and quarrel- 
 some in the monastery where he lived, and that led to his being born a 
 poison- mouthed serpent for five hundred generations." 
 
 XI. Story of Tasovaii. When Lord S'akya Sinha was sojourning 
 in a palace on the bank of the Markata tank, in Vais all, he thought of 
 Tasovati, the daughter in-law of Sinha Senapati, as a person who had 
 been destined to become a Buddhist, and went to pay her a visit. He and 
 his followers were received with great respect by the lady, and most sump- 
 tuously treated. Afterwards when he was seated at ease and discoursing 
 on religion, the lady offered him a profusion of gold jewels and rich 
 dresses. Through the miraculous power of the Lord these flew up in 
 the air and formed a canopy over the head of the Lord. The Lord then 
 smiled, and out from his mouth issued a flame of light which irradiated 
 
297 
 
 and filled the universe with joy, and, releasing the dwellers o£ hell from 
 their bondage, disappeared in the matted locks of the Lord. The Lord 
 then said, " three Kalpas hence this lady will acquire the highest perfection 
 in true knowledge, and become a Buddha under the name of Ratnamati." 
 
 XII. Story of the Kauravj/as. In course of his travels the 
 Lord once came to the suburbs of the city of Kaurava, and the people 
 of that place, hearing of his advent, felt great delight, and prepared 
 to go and welcome him. The Tirthikas of the place, however, did not 
 like this excitement, and went from door to door to dissuade the people 
 from seeing the Lord. They spread evil reports of him, and reviled him 
 in every way. Those among the people who were wicked listened to 
 their advice, and refrained from visiting him ; but a few good persons 
 among them came. The Tirthikas, having prevented ttie people, them- 
 selves came to see him. The Lord felt that it was necessary to show some 
 miracles, and accordingly willed. Thereupon Indra came down from 
 heaven with heavy loads of Gos'irsha sandal-wood, and employed Vis'va- 
 karma to erect a palace. The palace was forthwith completed, and, when 
 the Lord had entered it, the Devas worshipped him, and revelled in music, 
 song and rejoicings. The news of the festival spread wide, and the people 
 of Kaurava, thereby excited, rejected the advice of the Tirthikas, and, 
 taking their seats before the Lord, listened to his lecture. The Tirthikas 
 remained outside, admiring the sculptured ornaments and the beauty of 
 the palace. The Lord perceiving this, suddenly suppressed the palace, and 
 appeared seated in an open field. The Tirthikas could no longer resist 
 the influence of the Lord ; they fell at his feet, listened to his discourse, 
 and got themselves converted. Some became S ravakas, some Pratyak- 
 bodhis, some Anuttarabodhis, and some Arhats. Thereupon the Lord 
 made the palace manifest again, and dwelt therein for three months. 
 " Formerly," said the Lord, " there lived a Buddha named Brahma, and a 
 Kshatriya king erected for him a palace of Gos'irsha sandal wood and 
 worshipped him there for three months. I am that Kshatriya king." 
 
 XIII. Story of Padmottara. When the Lord was passing through 
 the highway of S'ravasti a young lady with her little boy stood 
 on the roadside to behold him. When he came near her, the little boy 
 threw a lotus to him, and the lotus immediately assumed the size of a cart- 
 wheel, and, rising in the air, formed an umbrella over the head of the 
 Lord. " This lad," said the Lord to Ananda, " will enjoy all the pleasures 
 
 38 
 
298 
 
 of the world for a thousand kalpas^ and then become a Pratyak Buddha 
 under the name of Padmottara." 
 
 XIV. Story of Chandra. This story occurs in the A.vadana- 
 s'ataka (story LII), but the substance of it as given on p. 32, is in- 
 correct in some important particulars. The youth went to the Lord with 
 Anathapindada only oncCj and, on return home, fell ill of fever, and died. 
 On his death he repaired to heaven, but, longing to visit the Lord again, 
 came down, and saw his father crying with his corpse on his lap. Appear- 
 ing before his father in the garb of a rishi, he asked him why he held 
 the corpse in his lap instead of cremating it? The Brahman said, " this is 
 the body of my only son, and I want it to be revived." Chandra replied, 
 " Were you to cry continuously for a thousand years, it still cannot revive. 
 Were the sun to rise towards the West, were fire to be as cold as 
 ice, were fishes to dwell on the crests of mountains, still the corpse will 
 not regain its life. If you wish for your song's welfare, go and burn his 
 bjdy, and throw his bones into the river Ganges." The Brahman could 
 not, however, be induced to do as he was told. Chandra, thereupon, 
 assumed the shape of a Deva, and gave an account of what had hap- 
 pened to him, and advised his father to dispose of the corpse, and betake 
 to the asylum of the Three Jewels whereby he would be translated to 
 heaven, and there enjoy the society of his son. The Chandra of the 
 story was afterwards born as S'dkya. Anecdotes of this person occur 
 on pp. 14, 96 and 279. 
 
 XV. Story of Sugandhi. Sugandhi, son of a merchant of Kapila- 
 vastu, and noted for having the aroma of the lotus and sandal-wood on 
 his body, came to the Lord in the Nyagrodha monastery, and was ordained 
 an Arhat. On being asked the reason of this sudden exaltation, the 
 Lord said, " this youth had, in a former life, worshipped the chaitya of 
 Vipas'yi, and anointed it with aromatic oil, and through the merit thereof 
 he has the aroma on his body, and has been so exalted." 
 
 XVI. Story of Supriya. Anathapindada had a daughter, named 
 Supriya. Immediately after her birth she looked up towards her mother, 
 and recited a gatha to the effect that gifts should be given in profusion to 
 Buddhists and Champaka flowers should be strewed on sacred places. Her 
 father did as she wished. Afterwards, the instructions of a saint who came 
 for alms to her father^s house, made a deep impression on her mind in her 
 early girlhood. She had, moreover, the faculty of recalling to mind the 
 events of her former existences. On her 7th year she obtained the permission 
 
299 
 
 of her parents to become a nun, and Gautami, by order of the Lord, ordained 
 her. Soon after, a famine breaking out, the Lord directed his followers 
 to seek the charity of Supriya. She herself begged alms from poor 
 householders, and relieved the distress of all sufBering people. Tliree 
 months after, when the Lord was proceeding from S'ravasti to Eaja- 
 griha, he arrived at the middle of a forest where no food of any kind 
 could be had. Supriyd, seeing that the followers of the Lord would be 
 put to great distress, held forth her alms-bowl, and prayed that if she 
 had any stock of former good deeds it should help her by filling her 
 bowl with food. A forest divinity heard her prayer, and filled her bowl 
 with nectar, with which she entertained the Lord and his followers. 
 Her good deeds now sufficed to raise her to the rank of an Arhat, the 
 adorer of gods. In explaining why he raised her to the rank of an 
 Arhat, the Lord said, " formerly in the time of the Lord Kas'yapa, a maid- 
 servant, in the city of Benares, was carrying some cakes for her master, 
 but, meeting Kas'yapa on the way on his begging excursion, gave him the 
 cakes intended for her master. The Lord converted her, and for ten 
 thousand years afterwards she had bestowed alms to Buddhists. That 
 maid-servant has now been born as Supriya." 
 
 XVII. &tory of Sumana. There lived at S'ravasti a merchant, 
 who had successively lost three sons immediately after their birth. He 
 once invited a S raniana of the name of Aniruddha, and, after entertain- 
 ing him with every mark of respect, prayed that he may have a son wiio 
 should not die so early, promising that if the boy lived up to the 
 7th year he would present him to his guest. The blessing of the 
 saint fulfilled the prayer, and the new-born boy was named Sumana, and 
 on his 7th year he was given away to Aniruddha, who made him a 
 Bhiks^kand ultimately an Arhat. One day Aniruddha asked the youth 
 to brino- same water for his drink. Sumana went to the river, filled 
 his pitcher and, rising aloft, came by an aerial passage to serve the water, 
 then, carrying the pitcher in his hand, he flew high in the air and, follow- 
 ing his aerial course, came to the Jetavana grove where the Lord then 
 sojourned. The Bhikshus were struck with wonder at the sight, and 
 enquired about the history of this remarkable personage. The Lord said, 
 " when the Lord Vipas'yi dwelt at Bandhumati, there lived a rich merchant 
 who in his old age, seeing death imminent, worshipped the Lord, and 
 prayed that he may be blessed with the absolute knowledge. That merchant 
 is now bom as Sumana." 
 
300 
 
 XVIII. story of Sthaviraka. There lived at R^jdgriha a rich 
 householder^ whose wife did not, on the tenth month of her pregnancyj 
 bring forth a child. She conceived ten times afterwards, and brought 
 forth ten sons, but her first conception remained in her womb. On 
 her death, long after, her relatives proposed to open her belly to see 
 what had become of her first conception. The Lord, with his followers, 
 came to see the wonder, and lo ! when the womb was opened, there 
 appeared an emaciated little dwarf, with his body covered with grey 
 hairs, ensconced in the womb. The dwarf saluted the Lord and said, 
 " None of you should use harsh words against your parents and teachers ; 
 I did so, and have suffered for sixty years, confined in a noisome place." 
 The Lord named him Sthaviraka " the old one." His father took him home 
 and nursed him, and in a short time he grew up to a handsome man. On 
 his 70th year he got himself ordained by the Lord, and became an Arhat. 
 In explanation of the question why Sthaviraka had remained so long in 
 the womb, the Lord said, " in the time of Jinendra Kas'yapa, a disciple 
 of one Sthavira asked his tutor to go with him to Benares to behold a 
 festival ; the tutor declined, whereupon the pupil said, ' well, then, I 
 must go alone, and you may remain here like an embryo in the womb.' 
 That reproachful speech brought this punishment, for that pupil of 
 yore, is the Sthaviraka before us." 
 
 XIX. Story of S rimati. King Vimbisara had once given a hand- 
 some palace, named Jyotishka, to one of his sons, whereupon another, 
 named Ajatas'atru, felt very much aggrieved, and, through the instiga- 
 tion of his friend Devadatta, killed his father, and himself became king. 
 Subsequently, when out on a hunting expedition in a forest, he received 
 salutary instruction from a S'ramana, and touched thereby, repairing to 
 the Lord S'akya Siiiha, repented of his sins, performed the purifying fast 
 of Poshadha, and became a follower of Buddha. In explanation of the 
 reason why Vimbisara fell under the hands of his own son, the Lord said, 
 Vimbisara in a former life was a banker of Benares. Seeing a Pratyak 
 Buddha in the way he had said, " these bald-pated vagabonds should have 
 their feet decorticated with a razor," and that sin led to his feet being 
 amputated by his son. He further stated that this Ajatas'atru was at first 
 a great enemy of Buddhism. He did everything to thwart the true religion. 
 Through the instigation of his friend Devadatta, he issued a proclamation 
 that he would behead every person and escheat his property who 
 evinced any regard for Buddhism or Buddhists. Once a lady, seeing 
 
301 
 
 a stupa covered with dust, had it swept, and the news o£ this act 
 being brought to Ajatas'atru he ordered her immediate decapitation, and 
 the order was carried out. The spirit of the lady was transferred to 
 heaven and, in her divine form, she came and worshipped the Lord. 
 
 XX. Story of Ajatas'atru's conversion. The subjects of Ajata- 
 s'atru rose against him for his opposition to Buddhism, and, other means 
 failing, he felt obliged to betake to the asylum of the Lord to save his 
 kingdom. Avadana-sataka, story XVI. 
 
 XXI. Story of Dhanapala. Given in Avadana-s'ataka, story 
 
 XXXIII, p. a7. 
 
 XXII. story of Sha^adanta. Brahmadatta, anxious to destroy 
 the credit of the Lord, consulted some wicked people, and induced them 
 to depute to the Lord a young handsome woman, who should tell him 
 that the embryo in her womb was due to him, and he should provide for the 
 maintenance of herself and for the child about to be born. They soon 
 found a woman ready to undertake this mission, tied a wooden bowl on her 
 belly, dressed her up, and sent her to the Lord. She appeared before the 
 Lord when he was seated amidst his followers, and made her request. 
 At this juncture Indra, perceiving the mischief in contemplation, sent two 
 mice to get within her dress, and to cut the fastenings of the wooden 
 bowl. When the woman stood up to give emphasis to her claims, 
 down dropped the unfastened bowl, and she was put to great shame. 
 She cried loud, and begged that she may be at once burnt on a pyre. 
 The Lord said, " this woman was inimical to me in a former life. There 
 lived on the southern scarp of the Himalayas a six-tusked king elephant 
 who had two wives, Bhadra and Subhadrd; Bhadra once saw her rival 
 decorated with golden lotuses by her lord, and resolved to avenge herself. 
 She repaired to a forest, worshipped an old saint, and prayed that she 
 may, in her next birth, have the faculty of recalling to her mind the events 
 of her former lives, and, becoming a queen, may enjoy life seated on a 
 throne made of ivory from the tusks of a six-tusked elephant. Her prayer 
 was granted, and she cast herself headlong from the edge of a precipice, 
 and killed herself. She was then born as the daughter of Khanalita, and 
 married to Brahmadatta. When she had won the affection of her lord, 
 she desired that a throne may be made for her of the ivory of a six-tusked 
 elephant that lived on the Himalaya. The king deputed a hunter to bring 
 the ivory, and the hunter, assuming the garb of a Bhikshu, appeared before 
 the king 'elephant, which lived amidst 500 other elephants. The elephant, 
 
302 
 
 seeing that he was a Bhikshuj received him with respect, and enquired the 
 object of his mission. The hunter confessed what he wanted, and pleaded 
 his poverty for the repulsive work he had undertaken. The elephant, 
 pitied his poverty, and, knocking his tusks against a rock, broke them, 
 and gave them to him. Thus was the vow realized. I am that king 
 elephant, and this woman, the daughter of a Tirthika, was that Bhadra." 
 
 XXIII. Story of Kavikumara. See page 102. 
 
 XXIV. Story of Kritajna. When the Lord was once dwelling in 
 the Jetavana grove at S'ravasti, Devadatta, intent on destroying the 
 Lord, repaired to that place, and, standing before him, prepared to carry 
 out his intention, when the fire of the Lord's benevolence enveloped him, 
 and burnt him down to ashes. The Lord, beholding him in hell-fire, 
 related the following story : " There lived in the town of Ratighosha two 
 brothers, one grateful, the other ungrateful. The former gave away 
 a deal of his self -acquired wealth in charity, and started on a commercial 
 voyage. His brother followed him. Their speculations proved highly 
 successful, but, on the return voyage, the vessel of the two brothers 
 encountered a hurricane, and was lost. Kritajna, the grateful, seeing his 
 brother drowning, dragged him out, aad, taking him on his back, swam 
 to the shore with the help of a plank. He was greatly exhausted. His 
 brother now revived, and, seeing that he had some precious jewels tied 
 in his cloth, blinded him, and carried away the jewels. A kind merchant 
 helped the now blinded man to come to the suburbs of Ratighosha, where 
 he left him in the hut of a cow-keeper, and departed. The poor blind man 
 had no wish to go home, so he lived on the charity of the cowherd. One 
 day, the king's daughter, Janakalyani by name, saw him, and fell in love 
 with him. She married him, and nursed him, and brought him round. 
 One day she was late in bringing him food, whereupon he accused her 
 of inconstancy. She protested and said, " I know none but you, and 
 should I be truthful and chaste, the merit thereof should restore one of 
 your eyes." No sooner was this said, then one of his eyes opened, radiant 
 like a lotus. The man was gratified, and said, " though my ungrateful 
 brother deprived me of my eyesight, I bear no ill-will against him, and 
 if this be true, that truth should restore me my second eye." The second 
 eye immediately opened as the first, and the happy couple returned to the 
 palace, and the youth was anointed vice-king. The ungrateful brother, 
 hearing of this, came to conciliate his brother, but, no sooner he stood 
 before the gratefnl one, than he felt a fire burning within him. He cried 
 
303 
 
 out ' I am burnt, I am burnt/ and fell into hell-fire. " That grateful 
 one" said the Lord, " is myself, and the ungrateful one Devadatta." 
 
 XXV. Story of Aj atas' atru' s conversion. (Another version.) In 
 course of time Ajatas'atru was afflicted with leprosy. His body was full 
 of rotting sores, covered with noisome matter, and horribly stinking; his 
 friends forsook him, and even his wife and children could not approach him . 
 He groaned much, and, repenting of his sins, sought the asylum of the 
 Lord. The Lord pitied him, and deputed Lokes'vara Bodhisattva for his 
 conversion. Lokes'vara recommenced the Uposhadha fast, and dilated on 
 its merits. Ajatas'atru faithfully performed the fast, took the shelter 
 of the Three Jewels, and, becoming a Buddhist, disseminated that religion 
 of the Lord in his kingdom. 
 
 XXVI. Praise of the Uposhadha fast. See ante, p. 265. 
 
 Beginning. ^ ^M K'^'^'^T^ I 
 
 ajiifsfi ^reiri^^r^ ttIt ^^ ^^r 5r<i: ii 
 
 End. ^1 ^ 'B'aRT m'^'' 'i^T <T5'lit?i'rt i 
 
 Colophon. ?;75imtiTM5?W^T^$ ^wsfll^^wi^T ^maT i 
 
304 
 
 No. A, 8. 
 DTVYt^VADANA-MALA'. 
 
 Substance, yellow Nepalese paper, 17 x 5^ inches. Folia, 235. Lines 
 on a page, 9. Extent in ^lokas, 9,400. Character, Newari. Appearance, 
 old. Date, ? Prose. Incorrect. 
 
 A collection o£ Avadana stories, related when the Lord sojourned 
 at S'ravasti in the garden of Anathapindada. There are in it many 
 stories, but most of them occur, in some form or other, in other 
 Avadana works. The name of the work does not occur in the Chinese 
 Tripithaka, 
 
 Contents. I. Story of SronaJcotiharna. There lived in the village 
 of Vas'ava a rich householder who had born unto him a son with a 
 jewelled ring in his ear. The boy was named S'ronakotikarna. On the 
 day in which this boy was born Balasena a neighbour, got two sons, 
 Dasaka and Palaka. When S'ronakotikarna had grown up, he obtained 
 the permission of his parents to proceed on a commercial tour in company 
 with five hundred other commercial travellers. When returning home 
 after a successful mission, he missed the company of his fellow travellers, 
 and lost his way in the midst of an awful forest. Oppressed by thirst, 
 he roamed about in quest of water, and at last came to a village inhabi- 
 ted by hobgoblins. These beings had enormous bellies, mouths not 
 bigger than pin-holes, and bodies covered with hair. On being asked 
 the cause of their misfortune, they said, " For twelve long years we have 
 searched for water and have not yet got it. We were once men of Jambu- 
 dvipa, but, never having given any alms from our birth to our last day, 
 we are doomed to this condition." Leaving their place, S ronakotikarna 
 proceeded further, and at vesper came to a spot where he saw a man seated 
 in a pavilion, and surrounded by four Apsaras maidens. This man 
 received him kindly, entertained him hospitably, and allowed him to 
 remain there for the night. Rising from his bed early in the morning 
 S'ronakotikarna found that the pavilion had vanished, and the man was 
 being torn to pieces by the four Apsarases who had assumed the form 
 of brindled dogs. At nightfall the scene changed again ; the pavilion 
 re-appeared, and the man was seen dallying with the celestial maidens. 
 
305 
 
 On enquiring into the cause of these sudden transformations, the man 
 said, " In my last existence I was a butcher, and would daily slaughter 
 sheep and sell the meat, but at night I used to go to the saint Maha- 
 katydyana, and listen to his discourses and act according to his instruction ; 
 hence it is that I ani mangled during the daytime, and allowed to enjoy 
 at night. My son is. now carrying on our family profession in the 
 village of Vasava. Pray, tell him what you have seen, and try to 
 restrain him from his profession ; induce him to go to Mahakatyayana 
 and offer him an alms-bowl for my redemption." S'ronakotikarna 
 promised to do as desired, and then retired. 
 
 Next morning became to a place where be saw a pavilion in which a 
 man was enjoying the company of celestial damsels. At nightfall the 
 pavilion disappeared, and the damsels assumed the shape of a monster 
 centipede, which held the man in its embrace and stung him continuously. 
 When the sun rose the scene changed as before, and the man explained 
 the occurrence by saying that in his preceding life he was a dissolute 
 Brahman at Vasava ; he used to spend his nights with prostitutes, and 
 devote the daytime to the service of Mahakatyayana, and hence his diurnal 
 enjoyment, and nocturnal suffering. He added, " Pray, tell my son that 
 you have seen his father in his suffering, and that his father's earnest 
 request is, that he should abstain from prostitution. Should he listen 
 to you, pray, tell him to dig out from under our Agnishtoma altar 
 a pitcher full of gold, and always offer alms to Mahakatyayana." 
 
 Proceeding on, S'ronakotikarna saw a lady seated on a bedstead in a 
 pavilion, and four hobgoblins tied to the foot of the bedstead. When the 
 hobgoblins were let loose to feed, one of them began to chew iron 
 bullets, the second eat chaff, the third began to munch her own flesh, and 
 the last appeared engaged on feasting on blood and pus. On enquiring of 
 the cause, the lady said, " the one who is eating chaff is my daughter-in- 
 law; the next who is eating iron bullets is my husband ; the third who is 
 eating her own flesh is my maid-servant, and the fourth who is eating 
 blood and pus is my daughter. At a festival I prepared rich viands, 
 and gave them first to Katyayana and S'ramanas and then to Devas 
 and Brahmanas. Coming to know this, my husband, in great wrath, 
 said, ' Why don't these bald-pated wretches eat iron bullets T and this 
 is his punishment. Once, a relative of mine sent me some cakes ; 
 my daughter-in-law eat them, and showed me only the vessel 
 which they had been sent, therefore is she made to feed on chaff, 
 39 
 
 in 
 
806 
 
 Again, once I prepared some cakes, and sent them through my daughter 
 to a relative ; she eat the cakes in the way, and gave the vessel to my 
 relative, and when my relative sent me word, how it was that I had 
 sent her only a pot ? my daughter said, ' You then must have eaten 
 the cakes and sent the pot/ Hence is she doomed to live on pus and 
 blood. (The offence o£ the maid-servant is not related in the MS.) 
 At the time when these offences were committed I expressed a wish 
 that I may be permitted to see their retribution, and hence I see it 
 now. You are going to Vasava, pray, tell my only wilful daughter 
 living there that you have seen her parents, and the punishment, they 
 were under ; advise her in my name that she should abstain from sin. 
 There are buried in my father's room four iron chests full of golden 
 ornaments. Let her take them out, enjoy them, and offer proper 
 presents to Katyayana on behalf of me." S'ronakotikarna lived at her 
 place for twelve years, and was at last sent to Vasava by the lady in her 
 own vehicle. 
 
 Arriving at his native village, S'roiiakotikarna first repaired to the 
 hermitage of Mahakatyayana, and paid him his respects. Then he 
 went to execute the commissions he had received in the wilderness, 
 and at last returned home to the great joy of his sorrowing family. His 
 narrative of what he had seen in his travels wrought a change in the 
 mind of his son, who, no longer willing to remain at home, became a 
 Bhikshu, and prevailed on his father to betake to the hermitage. The 
 father was ordained an Arhat. In accounting for the conversions, the 
 Lord said that in former times there lived at Benares the great saint 
 Kas'yapa to whose memory king Kriki had erected a chaitya. This 
 chaitya was neglected and allowed to go to ruin during the reign of that 
 king's son, but repaired by a merchant named Vanijyakara, and that 
 merchant was now born as S'ronakotikarna. 
 
 II. Story of Purna. There lived at the village of SurpSraka a 
 merchant named Bhava who had three sons, Bhavila, Bhavatrata, and 
 Bhavanandi. When Bhava, was very ill, his wife and children neglected 
 him on account of his habitual roughness of speech, but a slave-girl 
 tended him, obtained medical aid, and restored him to his wonted health. 
 Bhava was greatly overcome by her kindness, and got by her a child named 
 Purna. When Bhava died, Bhavatrata and Bhavanandi proposed that 
 all the family estate on land and at home should make one share, all that 
 was on water or in foreign countries another, and Purna the third. 
 
307 
 
 Bhavila remonstrated against this scheme of partition, urging that 
 Puma was a son of their father, and should have a share. The other 
 brothers, however, would not assent to this, as Piirna was slave-born 
 and, being himself property, could not claim a share of the patrimony. 
 The law being on their side, the original scheme had to be accepted, and 
 Bhavila took Purna for his share. The two younger brothers then 
 expelled from the paternal homestead the eldest and his family, who had 
 to seek shelter in the house of a relation. 
 
 Driven away from home, Bhavila and his family were in great 
 distress, and one morning, the children crying for breakfast, Pdrna took 
 a masha of gold and went to the market to procure some. On the sea- 
 shore he met a man trembling from a drowning he had had in the sea and 
 watching a raft of logs. Knowing the logs to be of Gosirsha sandal- 
 wood, he purchased the lot from the stranger for five hundred Karsha- 
 panas, and immediately after sold one of the logs for a thousand. With 
 the money so obtained he placed his master's family in comfort. Soon 
 after, physicians having recommended an emolient of Gosirsha sandal- 
 wood to the king of the place to relieve him of the burning he was 
 suffering from a high fever, Purna sold another log for a like sum. 
 Cured of his fever, tlie king, thinking that it was unbecoming that the 
 royal stores should not possess so valuable a remedy and it should be 
 obtainable in the house of a poor man, ordered the whole lot to be 
 purchased. This was done at a cost of three hundred thousand gold 
 pieces. Thus enriched, Piirha continued to trade, travelling from place to 
 place, and amassed great wealth. At last he surrendered the whole of his 
 property to his master, and, having repaired to the Lord, got himself 
 ordained. Subsequently he retired to a place called S'ronapurantaka, to 
 abide there. The people of that place were very rude and vain, but Purna, 
 by his mildness, wisdom and assiduity, soon overcame them, made them 
 resign Indra and the other Hindu gods to which they were attached, 
 and betake to the fold of the Lord. About this time, Bhavila had 
 gone in quest of Gos'irsha sandal -wood, and had employed five hundred 
 labourers to fell the wood. A Yaksha who dwelt in that forest 
 was offended at this, and created a hurricane to drown the ship in 
 which Bhavila had come there. Bhavila cried in great distress for 
 the succour of Piii'na, and Purna, coming to know of it through 
 the medium of a god, flew to the place through the air, got the 
 storm pacified, and obtained the permission of the Yaksha to carry 
 away the wood. Returning with bis brother to Surparaka he caused a 
 
308 
 
 pavilion to be erected of that wood, and prayed tliat the Lord may come 
 and occupy it. The message reached the Lord through the air^ and the 
 Lord at once came to the spot, and gratified the wish of his devotee. He 
 tarried there for some time, and by his preachings and discourses converted 
 many. In reply to the question why so pious a man as Piirna should 
 have been born of a slave-girl, the Lord said that in the time of Kasyapa 
 he hadj iu a former life, once said of a Bhikshu " what slave girl's son is 
 this man V and for that fault he was doomed to be born of a slave-girl 
 for five hundred births. 
 
 III. Story of Maitreya. When proceeding to the kingdom of 
 Maha the Lord related the following account. On the death of his 
 father, Pranada, Mahapranada ruled his country with great severity and 
 injustice. Thereupon Indra, who was a friend of his father, came to 
 him, and advised him to abstain from vice. Mahapranada said, " put up 
 some sign in my palace to remind me of virtue, and I shall follow it." 
 Indra, thereupon, set up in the palace a golden staff, a thousand fathoms 
 high and 16 fathoms in girth. In connexion with this, the king 
 announced a grand festival, and his uncle As'oka became the adminis- 
 trator of charities. People from all parts of the earth assembled to enjoy 
 the festival and behold the wonderful staff, neglecting their agricultural 
 works. The result was a famine in the country. Disgusted at this, the 
 king caused the staff to be cast into the river Ganges. " He who was 
 As'oka before," said the Lord, " is now Bhangali, the Bhikshu.''^ 
 
 The Bhikshus asked, " when will this staff be rescued V The Lord 
 said, " when the duration of human life will be eighty thousand years, 
 a king will be born of the name of S'aiikha, and his wife, Brahmavati, 
 will bear him a son of the name of Maitreya. This Maitreya will be a 
 pupil of Brahmayuh and will himself have eighty hundred pupils. Four 
 great kings will recover this staff and present it to S'ankha, who will 
 give it to Brahmayuh. Brahmdyuh will give it to Maitreya, and Maitreya 
 will present it to his pupils, who will divide it among themselves. When 
 Maitreya will behold this partition, be will retire from the world and, 
 attaining the perfect knowledge, become a Buddha. Him will follow 
 S'ankha, his family and eighteen hundred chiefs, as also the family of 
 Maitreya. Maitreya, followed by this retinue, will repair to the Guru- 
 padaka hill, and there, taking up a bow of Kasyapa with his right hand 
 and placing it in the left, impart instruction in the true religion. '^ 
 
 In reply to the query, through what merit will Maitreya be- 
 
309 
 
 come a Buddha, the Lord said, that in the middle coiintry there lived 
 a king of the name of Vasava. He was strictly just and religious, and 
 his country prospered. A king of the north country, Dhanasammata, 
 envied this prosperity, and came down with a large army to plunder 
 the wealth of the people. Vasava went forth to meet him, and the op- 
 posing armies were encamped on the opposites sides of the river Ganges. 
 At this juncture the great Buddha Ratnas'ikhi came to the place, and 
 took his station on the bank of the river, and Indra and other gods 
 came to worship him. Seeing this, Dhanasammata made peace with 
 Vasava and retired to his country. Vasava worshipped the Lord, and 
 prayed that he may become an imperial sovereign. The blessing was 
 granted, but it was to be effectual when human life would extend 
 to eighty thousand years. Dhanasammata also worshipped the Lord, 
 and prayed that he may become a moral ruler of mankind, and this too 
 was granted on a similar condition. " This Vasava", said the Lord, 
 " will be S'ankha, and Dhanasammata, Maitreya." 
 
 IV. Story of Svdgata. There lived on the S'is'umara hill a rich 
 householder, named Buddha. He gave his daughter Riipini to the son of 
 Anathapindada. His wife then bore him a son named Svagata. From 
 the day the son was conceived, he suffered grievous misfortunes. 
 When his son grew up he died ; his house and his trading vessels and his 
 corn stores were destroyed by fire. Svagata tried to obtain his sustenance 
 by begging, but none would give him alms. So at last, he sought the 
 protection of his sister^s husband. He reached his destination on the 
 very day on which Anathapindada had invited the Lord and his retinue. 
 Eating of the remnant of food on the Lord's plate his mind was purified, 
 and he was soon after ordained an Arhat. He then retired to his native 
 place, and converted thousands. 
 
 To satisfy the curiosity of his audience the Lord said that 
 formerly there lived a rich householder named Karvataka. He was 
 once in his garden with his family, relatives, and friends when a 
 lean, weak, emaciated Pratyak Buddha entered the place in quest of alms. 
 Karvataka ordered his men to expel the intruder, but none obeyed his 
 orders. He then himself seized the saint by the neck, and shoved him 
 out. The poor beggar, weak as he was, sat down, and began to pray 
 for the welfare of Karvataka. This surprised the householder, and he 
 prayed for pardon. It was immediately granted, and a blessing was 
 also added that in a future life he would become a saint. That man 
 is now born Svagata. 
 
310 
 
 V. Story of Bharmaruchi. Given in the Bodhisattvavadana- 
 kalpalatij p. 71. 
 
 VI. Story of SailgJiarakshita. Ditto^ p. 64. 
 
 VII. Story of Kanahavariia. The text is here defective and the 
 story breaks off after a few lines. The opening lines refer to a famine. 
 
 VIII. Story of Chanclraprabha Bodhisattoa. When the Lord was 
 on the Gridhrakuta hill, Maudgalyayaua, son of Sari, vanished like a 
 fire when the fuel had been burnt out. The Bhikshus asked the Lord 
 if this was his final deliverance, or the lot which his forefathers had been 
 destined to ? The Lord said, Maudgalyayana had obtained final deliver- 
 ance and not the lot of his forefathers, and then recounted the former 
 history of the departed hermit. At a remote period there lived in the 
 city of Bhadras'ila a king named Chandraprabha He had established an 
 alms-house at each of the four principal gates, of the city, and proclaimed 
 that he would give whatever was asked of him. Thousands over thousands 
 flocked at the gates, and got what they wanted, when at last a wicked 
 Brahman, named Rudraksha, came and asked the king's head. Offers were 
 made to him of untold wealth, but he would have nothing but the head. 
 The king said, " take then the best member of my body," and removed 
 his crown for the beggar. The sight was horrifying to the two principal 
 ministers, Mahachandra and Mahidhara, who fell down in a fit and 
 died immediately. The beggar, seeing the company before him, and the 
 feeling of rage and despair they displayed at his request, discreetly said 
 that the king should retire alone to a private garden where he could be 
 decapitated, but no witness should be present. The king assented, retired 
 to his garden, closed its doors, and then recited a mantra, saying, "it is 
 not for a kingdom, or for an empire, or for heaven, or for enjoyment, or 
 for Brahmahood that I give away my head to a Brahman ; I do so for the 
 absolute Bodhi knowledge, acquiring which I may control the uncontrolla- 
 ble, restrain the unrestrainable, redeem the condemned, and quench the 
 unquenchable. May my remains be preserved in a chaitya \" He then 
 tied himself to a champaka tree, and ordered the beggar to do as he 
 listed. The Brahmaii decapitated him, took the head, and ran away. 
 The Lord said, " the town which formerly was Bhadras'ila is now 
 called Takshasila. He who was king Chandraprabha is now myself ; 
 the two ministers are now Sariputra and Maudgalyayana ;* and 
 Rudraksha, the beggar Brahman, is Devadatta." 
 
 * iSari had seven aona of whom Upatishya alias Maudgalyayana was a favourite disciple 
 of Buddha. I cannot make out the proper name of the second, Sariputra is obviously 
 an epithet meaning, son of Sari. Cf, pp. 45 and 148, 
 
311 
 
 IX. Story of TanchhaJca. A Brahman was one day seated in a 
 very sorrowful mood, with one of his cheeks resting on his palm. An 
 old woman asked him the cause. The Brahman told her his wife was 
 enciente, and expected to be delivered soon, and as all his former 
 sons had died immediately after birth, he expected the same calamity 
 soon. The woman said, "send for me when she is about to be confined, 
 and I will help you." On the day of delivery the old woman came, 
 helped the patient, took the male child in her arms, filled his mouth 
 with butter, covered it with a white cloth, and, handing him to a maid- 
 servant, said, " take this child to the market place, and, standing on the 
 crossing, say to every Brahman or S'ramana you meet, ' this child 
 salutes you/ When the sun sets bring him back." This was done, and 
 the child lived. He was named Mahapanchhaka. A second son was 
 born, and he was saved in the same way. His name was Panchbaka. 
 After the death of the Brahman, Mahapanchhaka became a hermit, and 
 was soon raised to the rank of an Arhat. Panchbaka was a stupid 
 youth and could learn nothing, so his brother expelled him from the 
 monastery, and he sat crying on the roadside. The Lord met him in 
 this condition, directed a hermit to instruct him, and soon after ordained 
 him an Arhat. 
 
 To explain the reason for this sudden transformation, the Lord 
 related the following stories. There lived in a market town a rich merchant 
 who had an only infant son. Being required to proceed to a distant 
 country on business, he deposited the bulk of his property in the custody 
 of a friend, and, leaving only a small sum of money with his wife to 
 meet household expenses during his absence, went away. He died 
 out at sea, and his wife had great diiEculty in bringing up her child. 
 When the child had grown up to man^s age, he went to his father^s 
 friend to beg -assistance. The friend said, "he who has manly deter- 
 mination can help himself with that dead mouse ; he begs no one's 
 help." The young man, being high-spirited, felt deeply the force of the 
 rebuke, and, taking up the dead mouse which was lying there and to 
 which reference had been made, went away. While standing at the 
 market-place with the dead mouse in his hand, a cat belonging to a shop- 
 keeper pounced on the mouse, and carried it away. The shopkeeper gave 
 him a quantity of kidney beans {masJia) as the price of the mouse. 
 The youth parched the beans on a fire, took a pitcher of cool, clear water, 
 and placed himself in the way by which some wood -cutters returned 
 
312 
 
 from tbelr daily work in a forest. The wood-cutters were greatly pleased 
 with the refreshment at hand. Each took a handful of the parched beans 
 and a draught of cold water, and gave the youth a piece of wood in return. 
 A part of the wood so acquired was sold, and with the proceeds fresh beans 
 were purchased, and parched, and the refreshment was taken to the wood- 
 cutters as on the preceding day. In a short time the youth acquired 
 enough wood to set up a fuel shop, and that proving lucrative, he had soon 
 the means of trading on more precious articles. Prospering daily, he at 
 last became a rich merchant ; but the humble means of his first venture 
 was known to his neighbours, and they always called him Mushiha-liai- 
 ranyaha, or " mouse gold/' and he wanted one day to pay off his debt 
 regarding the mouse. He got four golden mice to be made, filled them 
 with jewels, and, appearing before bis father's friend, said " here is the 
 equivalent of the dead mouse you had lent, together with interest for the 
 use of your capital." The friend, not to be outdone in generosity by the 
 youth, said, " here is the wealth that your father had deposited with me. 
 Take it, and, as a reward for your manly determination and perseverance, 
 I bestow on you my only daughter." The friend was the Lord in a for- 
 mer birth, and Panchhaka the youth. 
 
 In another birth Panchhaka was, under the name of Tripita, a pupil 
 of Kas'yapa. He was proud and did not recite the Gathas. In another 
 existence he was a seller of hog's flesh. One day when ferrying across a 
 river to a market, his boat was swamped, and he was carried away by 
 the stream to a hermitage where five hundred Pratyak Buddhas resided. 
 One of the saints rescued him from the river and revived him. He 
 lived long with the saints and became a hermit. 
 
 On one occasion a Jivaka invited the Lord and his retinue to a 
 sumptuous repast, but did not include Panchhaka in his list of guests. 
 The Lord pointed out the omission, and it was rectified. When the 
 guests arrived, the Jivaka did not offer welcome to Panchhaka, nor did 
 he assign him a seat at the repast. The Lord noticed this and, instead of 
 giving his plate to A'nanda, as usual, offered it to Panchhaka. Panchhaka 
 prepared a miraculous seat on the air, and seated thereon, stretched out his 
 hand like the trunk of an elephant to receive the plate. Surprised at 
 this miracle the Jivaka fell at his feet, and begged to be pardoned. The 
 Lord said, this is not the first time that this Jivaka has begged pardon of 
 Panchhaka. In times of yore a horse dealer was passing by a village when 
 one of bis mares delivered a foal, the sight of which made his horses 
 
313 
 
 neigh loudly. This he took to be an inauspicious omen, and gave away 
 the foal to a potter. He then went to king Brahmadatta, and offered 
 him his horses for sale. Tlie king wanted a horse with particular 
 marks on it, and this could not be found. The dealer then said, " the 
 foal I have given to the potter has such marks." The potter sold tlie 
 foal for a hundred thousand pieces of gold. One day the king rode this 
 foal and went out of the city to his garden, where he was soon after 
 surrounded by a band of rebels. The king mounted the foal and wanted 
 to escape, but the road was besieged by enemies, and he could not go ; 
 the foal, thereupon, swam across a river and saved him. The dealer, 
 coming to know of this, fell at the feet of the foal and begged his pardon. 
 That foal was Panchhaka, and the dealer the Jivaka. 
 
 . X. Story of Sydmdvati. When the Lord was at Kulmashadamya, 
 a hermit of the name of Makandika offered him his daughter Anupama 
 to marry, but the Lord declined. An old man then advanced and offered 
 to take the girl, but the father declined. The Lord said, " this is not 
 the first time I have declined to take her," and related the following 
 story. Formerly a blacksmith had resolved to give his daughter to the 
 most proficient in his art, when a youth came to him and became his 
 apprentice, and soon excelled him in art, but declined to receive the 
 daughter when offered. The Lord was the youth and the blacksmith 
 Makandika. 
 
 To explain why the offer of the old man was declined, the Lord 
 related with slight variations the story of Sinhala as given on 
 pp. 96, 97. The story then runs that after the refusal, Makandika 
 went to Kaus'ambi, and gave his daughter to king Udayana, and 
 himself became the king's chief minister. When the king had 
 once gone out on an expedition against an enemy, Annpama set 
 fire to the inner apartments, which destroyed her five hundred rivals 
 including the chief queen Sydmavati. On TJdayana asking the Lord 
 the history of these five hundred wives, the lord said, formerly 
 king Brahmadatta, of Benares, had five hundred wives. One day 
 these ladies had gone to a garden for recreation. Bathing in an adjoin- 
 ing river they felt cold, and the chief queen, seeing a hut on the bank, 
 ordered her maid to set fire to it, so that she may have a good blazing 
 fire to warm herself. The maid reported that the hut belonged to a 
 hermit. But the queen did not care for this, and insisted upon her order 
 being carried out, and her companions supported her. Tbe hut was 
 accordingly burnt. The hermit escaped from the hut, and, rising high 
 40 
 
314 
 
 in the air blessed her, whereupon they all begged that they ffiay be duly 
 punished for their sins, but after that they may obtain the absolute 
 knowledge. SyamavatI and her companions were those ladies of yore. 
 
 XL Story of Nanda or Kaus'tclya-viryotsaha Avaddna. Nanda, 
 the son of a rich merchant, became a cripple in his youth. His 
 family priest, Piirana, tried his utmost to cure him, but failed. 
 At last the Lord, hearing of his utter inability to rise from 
 his bed, came to see him, when lo ! the youth jumped out of 
 his bed to offer him welcome. The visit cured him completely, and he 
 started for Ceylon on a mercantile mission. On his return after a 
 successful voyage, he inviled the Lord, and offered him and his followers 
 rich presents, praying at the same time that he may in a future life 
 become a Buddha. The prayer was granted. 
 
 XII. Ifadhipa Avaddna. This is a new name for the story of 
 Chandana given on pp. 198-9. 
 
 XIII. Story of the merchant's wfe or Chahra Avaddna. Given 
 in the Avadana-s'ataka. Story XXIII, ante, p. 25. 
 
 XIV. Story of Vitas''oha or Visoka Avaddna. Given in the As'oka 
 Avadana, ante, p. 6. 
 
 XV. Story of As'oka or As'oka Avaddna. Given in the As'oka 
 Avadana, ante, p.- 6. 
 
 XVI. Story of ManicMda or Manickuddvaddna. Given on p. 16^, 
 
 XVII. Story of Sudkanaliumara, Given in the Bodhisattvavadaua- 
 kalpalata, cf. p. 626. 
 
 XVIII. Story of a poor Brekliman or Chhinna-lkaMa-hrdhmana 
 Avaddna. When the Lord was proceeding on foot to S'ravasti, he met 
 a poor Brahman returning from his field with a plough on bis shoulders. 
 Perceiving that the traveller bore on his person the thirty-two auspicious' 
 marks, but was oppressed with fatigue, the Brahman brought out from his' 
 hut a cupful of pure cool water, and offered it to the Lord. The Lord 
 ordered it to be east into an adjoining dried-up, old, neglected well ; and as 
 soon as the Brahman did so, the well filled up to the brim with the clearest^ 
 sweetest cold water. The Lord and his followers refreshed themselves with 
 this water, and then, preaching the true religion to the Brahmait, retired. 
 The next morning when the Brahmari went to his field, he found it covered 
 with waving corn with ears loaded with grains of gold. Wonder- 
 struck at the sight of the barley which he had sown the day before 
 growing up so rapidly and bearing grains of gold, the poor man went 
 to the king, and reported the occurrence. The king caused the crop to 
 
315 
 
 be harvested and divided into two equal shares, one for himself and the 
 other for the cultivator. When the division was made and the shares duly 
 made over to their respective owners, the grains which fell to the lot of 
 the king changed to ordinary grains of barley. The division was 
 repeated again and again for seven times, and every time the king's 
 share underwent the wonderful change, and thereupon he ordered the 
 whole crop to be given to the cultivatorj who spent it in alms and other 
 benevolent work. 
 
 XIX. Story of five hundred cultivators or Panchhas' ataltriskaka- 
 vaddna. Proceeding from the hut of the poor Brahman, the Lord met 
 in the way five hundred cultivators, who prayed that they may be at 
 once ordained and were made Arhats. These men in a former lite had 
 been ordained Bhikshus by Kas'yapa, but they had relapsed into evil 
 ways, and therefore had been punished for a long series of generations by 
 being made cultivators. 
 
 XX. Story of an agricultural Brahman or Krishaka-brahman- 
 dvadana. This is the story of Obandra as given on p. 298. 
 
 XXI. Story of Rlipavati or Rupavatyavaddna. Once when the 
 Lord was at the Jetavana monastery his disciples remarked, how 
 wonderful it was that beggars should be the most favoured of all persons 
 to the Lord. The Lord replied, it was even so in his former existences, 
 and then recited the following story in illustration. At Utpalavati in 
 the northern country {Uttardpatha) , theve YwsA. at one time a lady of 
 great beauty and highly virtuous disposition, whose name was Rlipavati. 
 Once when in a monastery she saw a famished woman confined there and 
 that person, under the pangs of hunger, was about to eat her own infant 
 son. Having nothing at hand to give, she cut off her breasts and gave 
 them to the famished woman. On return home she related the circum- 
 stance to her husband, who declared that such incomparable virtue 
 deserved to be rewarded with the restoration of the busts, and the breasts 
 immediately grew up to their natural size. Thereupon S'akra, assuming 
 the form of a Brahman, appeared before her and asked, " did you feel 
 no hesitation in giving away your busts V 
 
 " No," replied she. 
 
 " Why did you do so ?" " To save the life of the child. I long not 
 for kingdom, or wealth, or supremacy; I yearn for the absolute knowledge, 
 which would enable me to rescue the fallen, redeem the lost, and restore 
 mankind to eternal beatitude. I wish therefore to become a man.'' 
 
 The wish was immediately gratified by the blessing of S'akra, and 
 
316 
 
 the name of the metamorphosed lady became Rdpdvata, and she was 
 elected king of Utpalavati. On her death after a reign of 60 years, 
 she was born as the son of a merchant, and was named Chandraprabha, 
 because his beauty outshone that of the moon. When he was eight 
 years old, he went one day to a cremation ground and, cutting his flesh 
 bit by bit, gave it to vultures to feed upon. When he lay helpless, the 
 birds plucked out his eyes from their socket, and he died. He was next 
 born in that town as the son of a Brahman, named Brahmaprabha on 
 account of the unrivalled effulgence of his body. When he attained the 
 age of sixteen years, he retired to a forest and, making a hut there, 
 passed his time in the exercise of the most rigorous asceticism. In the 
 neighbourhood of his hut he one day saw a famished tigress which had 
 lately brought forth two cubs and was about to eat them. He immediate- 
 ly gave his own body to the tigress, and saved the cubs. " The town,'' 
 said the Lord, " which was Utpalavati before is now Pushkalavata. She 
 who was Rupavati before, is now myself. The woman who was confined in 
 the monastery, next became the tigress. Those who were the parents of 
 Brahmaprabha next became S^uddhodana and Maya, and the two cubs are 
 now A'nanda and Rahula." 
 
 XXII. Story of Kus'a or Kus'a Jdtaha. See ante, p. 110. An 
 English translation of the Pali version of this story has been lately 
 published. 
 
INDEX. 
 
 Abhaya, 
 
 Abhayandada, ... 
 Abhayankari, ... 
 Abbayaprada, ... ... 
 
 Abhidhanottra, 
 
 Abhidharmakos'a-vyakhya, 
 
 Abhimukhi, ... 
 
 Abbisbeka, 
 
 Abicbi, ... 160, 
 
 Acbala, ... ... 
 
 Aebalasthiva, ... 
 Acharya, Chandrakirti, 
 ALcharya, Nandis'vara, 
 Acharya, Yasomitra, 
 Acbintamati-gururaja, 
 Aebintya-pranidhana-visesba- 
 
 samudgataraja, 
 Adhara lake, ... 
 A'd'iikarmika-yoga, 
 Adhyas'ayas, ... 
 Adbyesana, 
 Adbyes'vara, ... 
 Adi Buddba, ... 
 Adinapunya, tbe story of, ... 
 Adiyoga, 
 Adumaya, forest, 
 Agastya, ... 50, 
 
 Agastya Jataka, 
 Agni, ... 14, 52, 
 
 Agnisbtoma altar, 
 Agnipuri, the temple of, 
 Agrasamaja bill, tbe 
 Abifis'a, 
 
 Aboratravrata,... 221, 222, 
 Aboratravratauns'ansa, ... 
 Ahripanadhy^s'aya, 
 Ajapatba, the mountain, 
 Ajatas'atru, 7, 12, 21, 23, 33, 
 74, 277, 279, 280, 301, 
 
 's conversion, story 
 
 of ... 301, 
 
 Page 
 
 115 
 
 251 
 
 292 
 
 21 
 
 1 
 
 3 
 
 83 
 
 116 
 
 168 
 
 84 
 
 91 
 
 169 
 
 17 
 
 3 
 
 288 
 
 216 
 
 257 
 
 2 
 
 116 
 
 47 
 239 
 249 
 
 59 
 
 84 
 
 68 
 254 
 
 50 
 256 
 305 
 256 
 149 
 
 87 
 223 
 221 
 116 
 
 63 
 
 303 
 303 
 
 Ajatasattu, 
 
 Ajeravati, 
 
 Ajjta, ... ." 
 
 Ajitodaya, 
 
 Ajnatakaundilya, 158, 159, 
 
 Ajuneya, 
 
 Akalamrityuharana, 
 
 Akritrimadhyas'aya, 
 
 Akshobhya, 
 
 Alanda, 
 
 Alinda,^ 142, 143, 144, 145, 
 
 Alpas'vasa, 
 
 Alpas'vasa-mahas'vasa Ava- 
 dana, 
 
 Amara, 
 
 Ambara, 
 
 Amesandbis, ... 
 
 Amita, ... 122, 
 
 Amitabha, 
 
 Amitayiib, ... 241, 
 
 Amoghapasa, ... 
 
 Amoghavajra, ... 
 
 Amrapali, 
 
 Amritananda, ... 79, 99, 
 
 Amritas'ana, ... 
 
 Amrita-sanjivani, 
 
 Amritayuh, 
 
 Amritodana, 
 
 Analinga, 
 
 Ananda, 18, 19, 20, 21, 24, 
 27, 30, 36, 45, 67, 78, 89, 
 121, 131, 134, 154, 165, 
 173, 180, 198, 205, 217, 
 218, 223, 224, 226, 277, 
 278, 279, 297, 
 AnaAga, ... 139, 
 
 Ananta, ... /i54, 
 
 Anantadhyas'aya, 
 Anantamaya, ... 
 Ananyagami, ... 
 Auas rava, ,,, 
 
 Page 
 7 
 
 21 
 279 
 
 69 
 237 
 162 
 
 84 
 116 
 241 
 148 
 275 
 
 68 
 
 68 
 129 
 289 
 114 
 123 
 236 
 288 
 292 
 
 90 
 141 
 274 
 141 
 2 
 267 
 122 
 254 
 
 312 
 I'.O 
 257 
 117 
 123 
 91 
 3 
 
318 
 
 Anathapindada, 19, 20, 20, 
 
 30, 32, S3, 36, 46,73, 198, 
 
 223, 237, 298, 
 
 Anavatapta, ... 49, 57, 
 
 Aiiga, ... 
 
 Aniruddha, 
 
 Anivartyadhyas'aya, 
 
 Anjana, 
 
 Anuloma-cliarya, 
 
 Anupahatadhyas'aya, 
 
 Anupansa, 
 
 Anuruddhako, ... 
 
 Anuttarabodhis, 
 
 Aparameya, 
 
 Aparimitayurdharani, 
 
 Aparyyadanadhyasaya, 
 
 Aputraka Jataka, 
 
 Arabs, the handsome names, 
 
 Aradbakalama, 
 
 Aranemi, . . . 285, 
 
 Arehchishta, 
 
 Arehishmati, ... ... 
 
 Arindama, ... 
 
 Arjuria, 
 
 Arthadatta, ... 58, 
 
 Artba-samvit, ... 
 
 Aruna, ... 163, 
 
 A'ryabhayakdri, 
 
 Asadharanadhyasaya, 
 
 Ashtamaka, ... 
 
 Ash tarn ivrata, ... 274, 
 
 Ash tami vrata-katha, 
 
 Ashtanga, ... ... 
 
 AshtasahasrikS, 
 
 Ashughosha, ... 268, 
 
 Asiatic Researches, XX, 
 
 Asita, ... 26, 
 
 As oka, 6, 7, 8, 9, 10, 11, 15, 
 
 16, 30, 42, 60, 61, 66, 67, 
 
 69, 85, 95, 96, 102, 110, 
 
 197, 221, 229, 250, 375, 
 
 293, 
 
 As'oka Avadana, 6, 16, 40, 
 
 42, 60, 61, 67, 68, 69, 70, 
 
 71, 75, 
 
 A'sphalana, 
 
 Assika, 
 
 Asuras, the 
 
 Fa^e 
 
 309 
 284 
 120 
 299 
 116 
 146 
 116 
 116 
 
 97 
 
 7 
 
 207 
 
 288 
 
 41 
 116 
 
 52 
 175 
 131 
 287 
 118 
 
 82 
 161 
 160 
 
 74 
 213 
 250 
 
 80 
 116 
 160 
 275 
 274 
 
 34 
 188 
 270 
 113 
 125 
 
 308 
 
 314 
 
 256 
 
 16 
 
 51 
 
 AsVadatta, 
 As'vaghosha, ... 
 As'varaja, 
 Atimaya, ... 
 
 Atmabhava, 
 
 Avadana, As'oka, 6, 16, 40, 
 42,60,61,67,68,69,70,71, 
 
 Balokshi, 
 
 Bhadraka]pa,42, 61, 
 
 Bhavas'arma, 
 
 Bodhisattva, 34, 36, 
 
 Buddha-prasadini, 
 
 Chakra, 25, 
 
 Chandana, 88, 198, 
 
 ■ Chandraprabha, 87, 
 
 Chandra, 
 
 ^^—^^— Chandra-surya, . . . 
 
 Chhinnabhakta, ... 
 
 Chitra, 
 
 ■ Chitravinsatij 
 
 ' Dadhipa, ... 
 
 Dhanapala, 
 
 Dhanika, 
 
 — ^^— Dharmariichi 
 Timingila, 
 
 Dhatusteja, 
 
 Divya, 7, 11, 227, 
 
 Divyananda, 
 
 Dvarika, 
 
 Dvavins'a, 
 
 Hetupama, 
 
 Jimutavahana, ... 
 
 JIvas arma, 
 
 Kaehchhapa, 
 
 Kalinga-s'as'aka, . . . 
 
 Kalpadruma, 
 
 Kalpalatd, 
 
 Kanakavarna, 77, 
 
 Kathina, 
 
 Kauravyas, 
 
 Kausidya-viryotsha- 
 
 aha, 
 
 Kavikumara, 
 
 Kinnari, 
 
 Krishna-sarpa, ... 
 
 Krishaka-brahmana, 
 
 Kritajna, 
 
 Ksbatriyaraja, ... 
 
 or 
 71, 
 
 85, 
 
 Fage 
 
 72 
 
 268 
 
 131 
 
 123 
 
 2 
 
 75 
 
 60 
 
 151 
 
 69 
 
 49 
 
 66 
 
 314 
 
 314 
 
 310 
 
 298 
 
 69 
 
 314 
 
 71 
 
 230 
 
 314 
 
 801 
 
 72 
 
 310 
 
 87 
 
 274 
 
 87 
 
 87 
 
 294 
 
 69 
 
 77 
 
 68 
 
 75 
 
 70 
 
 292 
 
 46 
 
 310 
 
 284 
 
 279 
 
 300 
 
 62 
 294 
 316 
 302 
 
 80 
 
319 
 
 Avadanaj Kunala, 
 
 Kunjara, 
 
 Kus'a, 110, 274, 
 
 Kus'alas'ila, 
 
 Kushthi, 
 
 Madhuras'vara, ... 
 
 Madhyantika, 
 
 1 MahSvastu, 
 
 Maitrakanyaka, . . . 
 
 • Maitreyaka, 
 
 ■ Manichuda, 162, 
 
 Matsaryayukta, ... 
 
 « Nagadosha, 
 
 Nalini, 
 
 Padmaka, 71, 
 
 Padmavati, 
 
 • Padmottara, 
 
 ■ Panchas'ata-krisha- 
 
 ka, 
 
 ■ Panchbaka, 
 
 Pashana-sarpa, . . . 
 
 Pippalayana, 
 
 ■ Prabhasa, 
 
 • ' Prabbava, 
 
 . Pritya-preta, 
 
 . Priyapinda, 
 
 • Punyabala, 
 
 Purna, 87, 
 
 Raivataka, ... 
 
 . Ratnamala, 
 
 Ratnavyuba, 
 
 ■ Rukmavati 
 
 i Rupavati, ... 
 
 S'akra-ebyavana,... 
 
 Sampadi, 
 
 Sampurna, ... 
 
 ■ Samudra, 
 
 . Saiigbaraksbita, 64, 
 
 — - Sanku-sandbidatta, 
 
 . Santamati, 
 
 . Sapta-kumarika, 13, 
 
 S ardula-karna, ... 
 
 Sartbavaba, 
 
 . S asaka, 
 
 S'ataka, 17, 56, 59, 
 
 61, 73, 200, '201, 238, 298, 
 294, 295, 29a, 
 
 Page 
 61 
 74 
 
 316 
 75 
 88 
 70 
 67 
 
 115 
 73 
 
 308 
 
 314 
 88 
 67 
 63 
 75 
 65 
 
 278 
 
 308 
 
 311 
 
 60 
 
 61 
 
 76 
 
 294 
 
 294 
 
 76 
 
 60 
 
 306 
 
 76 
 
 197 
 
 85 
 
 59 
 
 309 
 
 68 
 
 67 
 
 293 
 
 295 
 
 310 
 
 74 
 
 86 
 
 221 
 
 223 
 
 293 
 
 76 
 
 301 
 
 Avadana, Sattvausbadba, ... 
 
 Sbadadanta, 
 
 Sinba-kunjara, ... 
 
 S'onv4si, 
 
 S'resbtbikanya, ... 
 
 Sronakotikarna, 
 
 Avadana-stotra Tautra, 
 
 Stbaviraka, 
 
 Subbasbita, 
 
 Subbuti, 
 
 Sucbandra, 
 
 Suddbodana, 
 
 Sudbana-kumara, 
 
 Sugandbi, 
 
 Sugata, 
 
 S'ukla, 
 
 ■ — SumagadbS, 73, 
 
 Sumana, 
 
 Sundara, ... 
 
 Supriya, 
 
 Surendradamana, 
 
 Surupa, 
 
 • Suvarnabba, 88, 
 
 Svagata, 
 
 Svastiman, 
 
 Syamaka, 
 
 Upagupta, 
 
 Uposbadba, 265, 
 
 Uttirna, 
 
 ' — Vapusmatab, 
 
 Vasundbara-vratot- 
 
 patti, 
 
 Vidura, 
 
 Vihara, 
 
 Virakus'a, 
 
 — Vitas'oka, 
 
 Yas'omltra or Sun- 
 dara, 
 
 . ■ Yasovatf, 
 
 Avalokita, 
 
 Avalokita Vyakarana, 139, 
 
 Avalokites'vara, 95, 96, 97, 
 101, 175, 239, 254, 265, 
 Siddbinika, 
 S'ilakantba, 
 of Potalaka, 
 
 tbe Bodbisattva, 
 
 Page 
 
 60 
 
 301 
 
 75 
 
 67 
 
 88 
 
 304 
 
 1 
 
 305 
 
 73 
 
 295 
 
 232 
 
 77 
 
 306 
 
 298 
 
 233 
 
 88 
 
 237 
 
 299 
 
 293 
 
 298 
 
 88 
 
 88 
 
 294 
 
 309 
 
 68 
 
 75 
 
 67 
 
 303 
 
 86 
 
 88 
 
 269 
 
 68 
 
 88 
 
 274 
 
 314 
 
 74 
 269 
 259 
 140 
 
 267 
 292 
 292 
 
 91 
 
320 
 
 Avada, 
 
 Avanti, ... 44, 
 
 Avisahyas'reshthi Jataka, ... 
 
 Aviclii, 
 
 Ayo Jataka, 
 
 A-yu-wang-chun, 
 
 A-yu-wang-pi-u-king;, 
 
 A-yu-wang-wau-muli-yuii in, 
 
 Bahubuddha, ... 
 
 Bahuputra, 
 
 BaladaketUj 
 
 Balaha, 
 
 Ba 1 as a ras vati, ... 
 
 Balgusvana, 
 
 Balokshi, 
 
 Balokshi Avadana, 
 
 Baluka, 
 
 Bamboo grove, tbe 33, 165, 
 199, 200, 
 
 Bandbudatta, ... 
 
 Bandhuma, 
 
 Bandhuman, ... 250, 
 
 Bandhumati, 34, 38, 87, 139, 
 250, 276, 278, 
 
 Beal, Eev. S., 17, 167, 204, 
 
 236, 15, 17, 98, 102, 167, 
 
 168, 173, 
 
 Bebar, ... 6, 
 
 Benares, 20, 24, 26, 27, 29, 
 31, 34, 35, 36, 38, 39, 43, 
 44, 46, 53, 66, 70, 71, 74, 
 75, 76, 77, 87, 95, 98, 155, 
 156, 157, 158, 159, 223, 
 23*, 238, 293, 295, 296, 
 — r^Bhadra, 68, 62, 253, 301, 
 
 Bhadragriv'i, ... 
 
 Bhadrakalpa, ... 294, 
 
 Bhadrakalpa Avadana, 42, 61, 
 149, 
 
 Bbadrakasat, ... 
 
 Bbadraiigi, 
 
 Bhadrara ja, 
 
 Bhadras'ringi, ... 
 
 Bhadravargiya Jataka, 
 
 Bliadrika, 
 
 Bbagiratha, 
 
 Bhaishajya raya, 
 
 Page 
 
 
 
 Page 
 
 110 
 
 Bbaisbajya-samudyata, 
 
 . • . 
 
 206 
 
 74 
 
 Bhallika, 
 
 • ■ ■ 
 
 156 
 
 50 
 
 Bhandalagrama, 
 
 . . . 
 
 60 
 
 96 
 
 Bbangali, 
 
 • • t 
 
 308 
 
 56 
 
 Bharadvaja, 
 
 ... 
 
 58 
 
 16 
 
 Bharadvaja, Supindola, 
 
 
 10 
 
 15 
 
 Bharu-kacbcbha, 
 
 
 51 
 
 16 
 
 Bbata, 
 
 ... 
 
 67 
 
 154 
 
 Bbatta Somadeva, 
 
 ... 
 
 57 
 
 62 
 
 Bbava, 
 
 ... 
 
 306 
 
 245 
 
 Bbavabhiitij 
 
 • > • 
 
 162 
 
 97 
 
 Bbavanandi, 
 
 ... 
 
 306 
 
 77 
 
 Bbavasarma Avadana, 
 
 
 69 
 
 26 
 
 Bbavatrata, 
 
 ... 
 
 306 
 
 60 
 
 Bhavila, 
 
 306^ 
 
 307 
 
 60 
 
 Bheruka, 
 
 ■ • • 
 
 2 
 
 156 
 
 Bbimasena Mababbairava, ... 
 
 196 
 
 
 Bbinsaratha, . . . 
 
 
 160 
 
 294 
 
 Bhishmottarasangbesha, 
 
 
 91 
 
 258 
 
 Bbujendra, 
 
 
 243 
 
 139 
 
 Bbumis, 
 
 
 116 
 
 279 
 
 Bhutabhavana, . . . 
 
 
 68 
 
 
 Bbuti, 
 
 
 296 
 
 299 
 
 Bidhiaaanda, 
 
 
 92 
 
 
 Bimbisara' 7, 10, 11, 17 
 
 32; 
 
 
 
 33 
 
 ,45, 
 
 71 
 
 241 
 
 Bindusaro, 
 
 
 7 
 
 204 
 
 Bod bicbaryavatara. 
 
 • ■ • 
 
 47 
 
 
 Bodbirucbi, 
 
 . 
 
 113 
 
 
 Bodbisattva Avadana, 34 
 
 ,36, 
 
 49 
 
 
 Bodhisattvavadana-kalpalata, 
 
 
 
 49, 57, 
 
 310, 
 
 3,000 
 
 
 Bodhi, tbe thirty-seven infer- 
 
 
 300 
 
 ences of. 
 
 • •• 
 
 218 
 
 303 
 
 Brabmd, 18, 56, 78, 96, 
 
 133, 
 
 
 162 
 
 166, 206, 218, 
 
 254, 
 
 297 
 
 255 
 
 Brabmadatta, 24, 25, 26 
 
 29, 
 
 
 
 30, 35, 36, 38, 53, 65 
 
 ,66, 
 
 
 151 
 
 70, 71, 74, 77, 119, 
 
 120, 
 
 
 143 
 
 124, 151, 152, 153, 
 
 156, 
 
 
 43 
 
 162, 168, 
 
 293, 
 
 301 
 
 45 
 
 Brahma Jataka, 
 
 • • ■ 
 
 56 
 
 230 
 
 Brabmana Jataka, 
 
 
 51 
 
 159 
 
 Brabmaprabha, 
 
 • ■• 
 
 300 
 
 38 
 
 Brabmavati, 
 
 • • . 
 
 308 
 
 21 
 
 Brabmayuh, 
 
 • • I 
 
 128 
 
 206 
 
 B rah mend ra. 
 
 
 245 
 
321 
 
 Tage 
 Buddha Bhattach^rya, ... 291 
 Buddhabodhi Jataka^ ... 52 
 
 Buddha- charitra, ... 78 
 
 Buddha-Gaya, 42, 95, 141, 249 
 Buddha, householder, ... 309 
 
 Buddha-kapalika Yoga, ... 2 
 Buddha-prasadhini, a goddess, 66 
 Buddha-prasadini Avaddna, 66 
 Buddha- rakshita, ... 64 
 
 Bundadvira, ... ... 157 
 
 Bundha, ... ... ih. 
 
 Burnouf, M. E,, 4, 6, 11 
 119, 204 
 Ceylon, ... 95 
 
 Chaitragarbha, 
 Chaityapungava, 
 Chaityavrata, . . . 279,280 
 Chakrantara, ... 25 
 
 Chakravadana, 199 
 
 Chakravihara, ... 
 Chakres'a, ... . . 
 
 Chalavyuha-samudgata, . . 
 Champapuri, ... 
 Chamunda, ... 
 Ghanakya-sarasangraha, .. 
 Chauda, 
 
 Chanda-bhattarika-raksha, 
 Chandagirika,... 
 Chandagutto, ... 
 Chandana, 22, 23, 293; 
 
 Chandana-lokadhatu, 
 Chandana, story o£,'l98, 293 
 Chandanavadana, 
 Chandes'vari, ... 
 Chandika, 
 
 Chandra, 14, 32, 69, 70, 96 
 k79 
 Chandradanta, 
 Chandradhvaja, 
 Chandragupta, 7 
 
 Chandrakanfca, 
 Chandraketu, ... 
 Chandraloka, ... 
 Chandraprabha, 87, 207, 208 
 210,211,215 
 Chandraprabha Avadana, 
 Chandra, story of, 
 Chandra-surya Avadana, 
 
 41 
 
 227 
 
 312 
 222 
 280 
 281 
 199 
 3,000 
 183 
 105 
 179 
 8 
 196 
 182 
 292 
 
 ih. 
 
 9 
 
 7 
 
 294 
 
 286 
 
 314 
 
 88 
 196 
 
 20 
 
 298 
 239 
 179 
 8 
 175 
 276 
 14 
 
 310 
 
 87 
 
 298 
 
 69 
 
 Chandra-surya Jataka, 
 
 ... 
 
 152 
 
 Chandra- vimala-siirya-pra- 
 
 
 bhasas'ri, . . . 
 
 
 206 
 
 Chandrikd Bhikshu]cil, 
 
 
 239 
 
 Chandrottama, 
 
 ... 
 
 286 
 
 Chapalaj 
 
 , . , 
 
 58 
 
 Charapatl, 
 
 > • • 
 
 175 
 
 Charu, 
 
 • • • 
 
 253 
 
 Charyas, 
 
 115, 
 
 116 
 
 Cheyen, 
 
 . .. 
 
 204 
 
 Chhandaka, . . . 
 
 
 150 
 
 Chhandomritalata, 
 
 ... 
 
 79 
 
 Chhattra-vastu, 
 
 
 119 
 
 Chhinnabhakta - brahmana 
 
 
 Avadana, 
 
 
 314 
 
 China, ... 90, 
 
 251^ 
 
 255 
 
 Chinese language, 8, 81 
 
 ,90, 
 
 
 183, 204, 227, 2:56, 
 
 241, 
 
 
 
 249, 
 
 r.85 
 
 Chinese Triplthaka, 
 
 
 169 
 
 Chintamanitirtha, 
 
 253, 
 
 254 
 
 Chitra Avadana, 
 
 ... 
 
 71 
 
 Chitravins'ati Avadana, 
 
 ... 
 
 230 
 
 Chittavichitra, 
 
 ... 
 
 116 
 
 Chomaka, 
 
 ... 
 
 2 
 
 Chulimaya, 
 
 • . * 
 
 123 
 
 Chiitadevf, ... 271, 
 
 272, 
 
 273 
 
 Csoma de Koros, 
 
 • « • 
 
 6 
 
 Dadhipa Avadana, 
 
 • • • 
 
 314 
 
 BSkini Chomaka, 
 
 • < • 
 
 2 
 
 Dakshinagiri,... 
 
 • ■ • 
 
 17 
 
 Dakshinapatha, 
 
 87, 
 
 125 
 
 Dambara, 
 
 
 60 
 
 Dandaki, 
 
 
 160 
 
 Dandapani, ... 
 
 64J 
 
 247 
 
 Dantapura, 
 
 • . . 
 
 160 
 
 Danyakara, 
 
 ■ *. 
 
 90 
 
 Darbhaka, 
 
 1 ■• 
 
 7 
 
 Das'abala, 
 
 175, 
 
 239 
 
 Das abhumis'vara, 
 
 81, 
 
 116 
 
 Das'aratha, 
 
 • • > 
 
 137 
 
 Das'aratha Jataka, 
 
 • • • 
 
 ib. 
 
 Das'asahasrika, 
 
 t • . 
 
 183 
 
 Das'asiras, 
 
 
 25 
 
 Dekkan, 
 
 9i^ 
 
 92 
 
 Devadaha, 
 
 • • » 
 
 123 
 
 Devadatta,23,27,42,43,75, 
 
 
 76,127,212,300,302,303, 
 
 310 
 
322 
 
 
 
 Tage 
 
 
 
 Page 
 
 Devakus'a, 
 
 110, 
 
 14.:i 
 
 Dhvajarucbira 
 
 *• ■ 
 
 154 
 
 Devaputra, 
 
 
 20 
 
 Dhvajottama, ... 
 
 « . . 
 
 ih. 
 
 Devardja, 
 
 
 81 
 
 Dhyana-paramita, 
 
 . ■ . 
 
 182 
 
 Deva, Vikramas'ila 
 
 9 ... 
 
 222 
 
 Dipafikara, 72, 100,118, 
 
 119, 
 
 236 
 
 Devendra, 
 
 
 276 
 
 Dipavati, the city of, 
 
 118, 
 
 195 
 
 Devi, Bhairavij 
 
 
 15 
 
 the king of. 
 
 ■ ■ ■ 
 
 100 
 
 Dhanadatta, ... 
 
 
 183 
 
 Dirghanakha, ... 
 
 ... 
 
 45 
 
 Dhanadatta Vajravira, 
 
 ih. 
 
 Dis'ampati, 
 
 • . . 
 
 153 
 
 Dhanadhipa, ... 
 
 
 68 
 
 Dishtarava, ... 
 
 .. . 
 
 289 
 
 Dhanapala, 
 
 
 301 
 
 Divakara, 275, 276, 277, 
 
 278, 
 
 
 Dhana-sammata 
 
 
 309 
 
 
 279, 
 
 280 
 
 Dhanavaiij 
 
 
 58 
 
 Divya Avadana, 7, 11, 
 
 227, 
 
 274 
 
 Dhanika, 
 
 
 73 
 
 Divyananda, . . . 
 
 • •• 
 
 24 
 
 Dhanika Avadana, 
 
 
 72 
 
 Divyananda Avadana, 
 
 ■ •• 
 
 87 
 
 Dhanyayana, ... 
 
 
 45 
 
 Dravida, 
 
 . . i 
 
 91 
 
 Dharani-mantra sangraha,... 
 
 80 
 
 Dridhi, 
 
 . . . 
 
 245 
 
 Dharanis, 
 
 15, 291, 
 
 292 
 
 Dridbabala, ... 
 
 208, 
 
 211 
 
 Dharmadaksha, 
 
 ■ •• 
 
 223 
 
 Dridhadanta, ... 
 
 ... 
 
 215 
 
 ■T'Dharmadanaj ... 
 
 
 26 
 
 Dridbddhyas aya. 
 
 » • . 
 
 116 
 
 Dharmadeva, ... 
 
 ■ •• 
 
 119 
 
 Driti 
 
 
 44 
 
 Dharmadhatu, . . . 
 
 222, 
 
 239 
 
 Dronas, 
 
 
 ih. 
 
 Dharmadhatu-niyataj 
 
 179 
 
 Dronavastu, . . . 
 
 
 161 
 
 Dharmadvipa, . . . 
 
 • *• 
 
 43 
 
 Druma, 
 
 
 131 
 
 Dharmakalpa, . . . 
 
 . . > 
 
 87 
 
 Dundubhis'vara, 
 
 
 241 
 
 Dharmakara, . . . 
 
 236, 
 
 253 
 
 Duraiigama, . . . 
 
 • ■• 
 
 84 
 
 Dharmalabdha, 
 
 155, 
 
 156 
 
 Duraroha, 
 
 
 116 
 
 Dharmamandala, 
 
 • • • 
 
 251 
 
 Durga, ... 83 
 
 , 9i; 
 
 116 
 
 Dharmapala, . . . 
 
 27, 
 
 128 
 
 Durgandha Jambala 
 
 
 12 
 
 Dharmapati, . . . 
 
 • •• 
 
 45 
 
 D urgati-paris odhana. 
 
 , , 
 
 84 
 
 Dharmai-aksha, 
 
 . . • 
 
 285 
 
 Durgati-paris'odhana-raja, 
 
 ih. 
 
 Dharmaranya, .. 
 
 * . . 
 
 45 
 
 Durgati-s'odhana, 
 
 
 15 
 
 Dharmaruchi, ... 
 
 71, 72, 87, 
 
 310 
 
 Durmati, 
 
 27J 
 
 76 
 
 Dharmaruchi or 
 
 Timingila 
 
 
 Dusprasava, . . . 
 
 
 16i 
 
 Avadana, 
 
 < . . 
 
 71 
 
 Dvarika Avaddna, 
 
 
 87 
 
 Dharmasanvit, 
 
 ... 
 
 213 
 
 Dvavins'a Avadana, 
 
 85', 
 
 294 
 
 Dharmasila, . . . 
 
 72, 
 
 230 
 
 Dvipavati 
 
 1 . • 
 
 ib. 
 
 Dharmas'ri, 
 
 • • • 
 
 100 
 
 Ekadhara, 
 
 • •• 
 
 •63 
 
 Dharmas'rimitra, 
 
 
 255 
 
 Ekajata-Arya TarS, 
 
 
 259 
 
 Dharmatatsin, . . . 
 
 * *. 
 
 241 
 
 Ekanaga, . . , 
 
 • . • 
 
 257 
 
 Dharmavati, ... 
 
 • I ■ 
 
 223 
 
 Ekas'rangi, 
 
 63, 
 
 64 
 
 Dhatusteja, 
 
 . ■ * 
 
 87 
 
 Fa-hwa-ia-kia, 
 
 
 204 
 
 Dhatusteja Avadana, 
 
 ib. 
 
 Fa-hwa-sun-mui-king 
 
 
 ih. 
 
 Dhautodana, ... 
 
 . • 1 
 
 122 
 
 Fo-mon-ta-kong-tsio-ming- 
 
 
 Dhimatij 
 
 
 223 
 
 wong-king, . . . 
 
 . . . 
 
 173 
 
 Dhritarashtra, . . . 
 
 68, 166, 
 
 243 
 
 Fo-moo-par-tih-tsong-pan- 
 
 
 Dhvaja, 
 
 
 283 
 
 jo-po-lo-mi-king. 
 
 . . r 
 
 183 
 
 Dhvajagrakeyuii 
 
 Dh^ranf, 
 
 
 Fo-show-ti-shi-pau-jo-po-lo- 
 
 
 
 283 
 
 292 
 
 mi-to-siu-king. 
 
 ff »f 
 
 ih. 
 
323 
 
 Fo-shwo-Ma-li-chi-tiea-to-lo 
 
 li-catan-king, 
 Foucaux, M. E., 
 Gadgadas'vara, story of, 
 Gaganamudra, 
 Gana, 
 
 Ganapatih ridayaj 
 Ganda-vydha, . . . 
 Gandes'vara, ... 
 Gandhamadana mountain, 
 Gandhapura, . . . 
 Gandhavati, 221, 234, 251 
 253, 257 
 Gandhes'vai:a, ... 
 Ganes'a, ... 89,196 
 
 Ganes'vara, 
 
 Ganga, ... 13 
 
 Gangadhipatya, 
 Gangapala, 
 Gaiigapala Jataka, 
 Gaiigapati, 
 Gafigapati-hridaya, 
 Ganges, the,' 6, 9, 21, 24, 25, 
 
 119, 157, 160, 168, 181, 
 224, 225, 286, 298, 308, 
 Gardhavakara-yoga, 
 Garuda, ... 77, 
 
 Gauda, 
 Gaudha, 
 
 Gautama, ... 29, 35, 
 Gautami, ... 46, 
 
 Gaya, ... 44, 
 
 Gayas'irsha, ... 132, 
 
 Ghatikara, 
 
 Ghoshadatta, ... 208, 
 
 Girivalgu-sargama, 
 Gitapustaka, ... 
 Godavari 
 
 Gokarna, . . . 251 
 
 Gokarnes'vara, 
 Gopa," ... 92 
 
 Gopatirtha, 
 Gopuchchha, . , . 
 Gos'hira, 
 Gos'irsha, ... 22, 
 
 Gos'irsha sandal wood 
 Gos'riAga, ... 119, 
 
 =^Gotama's hermitage, 
 
 Page 
 
 174 
 113 
 206 
 286 
 
 44 
 292 
 
 90 
 258 
 284 
 157 
 
 258 
 
 253 
 
 295 
 
 218 
 
 78 
 
 76 
 
 153 
 
 152 
 
 89 
 
 ib. 
 
 309 
 2 
 296 
 256 
 157 
 160 
 205 
 157 
 257 
 122 
 216 
 
 35 
 284 
 256 
 253 
 253 
 247 
 
 43 
 250 
 269 
 297 
 307 
 250 
 136 
 
 Gotravali, 
 
 Govardhana, . . . 
 
 Govishana, 
 
 Grahamatrika Dharani, 
 
 Gridhrakuta, 83, 117, 
 115, 139, 166, 189, 
 208, 210, 211, 236, 
 
 Grihamatrika, 
 
 Guhya-mantra, 
 
 Guhya-samagha, 
 
 Gunabhadra, . . . 
 
 Gunadhvaja, . . , 
 
 Ganagartta, . . . 
 
 Gunakama, 
 
 Gunakara, 
 
 Gunakaranda-vyiiha, 
 
 Gupta, 
 
 As'va,... 
 
 ■ Dhana, 
 
 Radha, 
 
 TJpa, 6, 10, 11 
 
 85, 95, 96, 102, 110, 
 GurnpMuka hill 
 Hadivarmma, ... 
 Hansa-jataka, . . . 
 Hara, 
 
 Harabhairava, . . . 
 Harahara-hridaya, 
 Harasiddhidevi, 
 Haravallabha, . . . 
 Hareta, 
 
 Hari, . . . 
 
 Harihayana, . . . 
 Haris'ikha, 
 Haritidevi, 
 Harivdhana, . . . 
 Hasini, 
 
 Hastaka, story of, 
 Hastakavadana, 
 Hasti Jataka, ... 
 Hastikas'irsha, 
 Hastina, . . . 
 
 Hastinapura, 62, 130, 
 Hastinikas'irsha, 
 Hells, names of 
 H emagatha, 
 Hetupama Avadaaa, 
 
 102, 
 204, 
 241, 
 245, 
 
 Page 
 
 2b4: 
 
 160 
 103 
 93 
 
 95, 
 
 ,42, 
 197, 
 
 34, 
 77, 
 
 77, 
 
 131, 
 
 310 
 292 
 
 15 
 261 
 
 17 
 251 
 257 
 
 ib. 
 
 II 
 101 
 
 67 
 
 10 
 
 ib. 
 9 
 
 221 
 
 308 
 265 
 
 53 
 200 
 196 
 292 
 196 
 
 78 
 108 
 199 
 
 71 
 
 ib. 
 257 
 258 
 
 63 
 201 
 
 ib. 
 
 56 
 122 
 
 45 
 160 
 122 
 115 
 292 
 
 69 
 
324 
 
 Hetuttama, 
 
 HimalayaSj the 36, 44, 46, 
 54, 63, 78, 119, 120, 122, 
 
 125, 126, 128, 130, 138, 
 148, 162, 163, 173, 296, 
 
 Himas'as'i, 
 
 Hinayana, the system of, ... 
 
 Hindus, the 174, 175, 178, 
 227, 228, 259, 
 
 HiAgumardana, 
 
 Hiouen Thsaug-, 
 
 Hiranyagarbha, 
 
 Hiranyapani, ... 
 
 Hiri," ■ ... 
 
 Hlati, 
 
 Hodgson, B. H. 6, 203, 254, 
 264, 
 
 Hritmantra, 
 
 Iksbaku, 110, 122, 
 
 Ikshaku race, the origin of the 
 
 Ilavrata-khan da, 
 
 Indra, 19, 26,'22, 23, 27, 29, 
 45, 50, 51, 52, 59, 60, 61, 
 69, 73, 81, 86, 92, 110, 
 
 126, 138, 142, 145, 148, 
 156, 160, 166, 180, 199, 
 200, 222, 227, 255, 266, 
 283, 285, 288, 287, 295, 
 297,307,308, 
 
 ludradbvaja, ... 24, 154, 
 Indradyumna, ... . . . 
 
 Indragbosbas'varar^ja, 
 Indraketudvaja, 
 Indrakus'a, ... 110, 
 
 Indrani, ... 
 
 Indraprishtba,... 221, 222, 
 Tndraraja, • . 
 
 Indra's Alakdvati mansion, ... 
 ladra's Nandaua Garden, 15, 
 Indratapaua, ... 
 Indra vati, 
 Indriyas'vara, ... 
 Is asha, ... 
 
 Is'vara, . . . 
 
 Jains, 
 
 Jaladharagarjita-gbosha- 
 . sus'vara-nakshj,tra-sanku 
 sumita; .,• 
 
 Page 
 14 
 
 301 
 141 
 
 178 
 
 263 
 60 
 236 
 258 
 201 
 126 
 254 
 
 268 
 
 15 
 
 142 
 
 110 
 
 7S 
 
 309 
 
 289 
 
 23 
 
 288 
 
 212 
 
 143 
 
 196 
 
 234 
 
 45 
 
 93 
 
 84 
 
 154 
 
 251 
 
 91 
 
 ib. 
 
 139 
 
 13 
 
 206 
 
 Jalagama, ... 
 Jalagarbba, ... 246, 
 
 Jalambara, . . . ib. 
 
 Jalambugarbha, ib. 
 
 Jalavahana, . . . ib. 
 
 Jambala, 
 
 Jambala, Durgandha, 
 Jambudvipa, 91, 155, 208, 
 216, 217, 
 Janakachehha, 
 Janakalyani, ... 
 Janmanudes'a, ■ • . ... 
 Janmapas'ubhavana, . . . 
 Jas'odevi, 
 Jataka, Agastya, 
 Aputraka, . . . 
 
 Avisahya-s'reshthi, 
 
 Ayo, ... 
 
 Bhadravargiya, 
 
 Brahma, 
 Brahmana, 
 
 Buddhabodhi, ... 
 
 ' ■ Oandra-surya, 
 
 Das'aratha, ... 
 
 ' Gangapala, 
 
 Hansa, ... 
 
 Hasti, ... ... 
 
 .Kaka, ... 
 
 — Kapi, ... ... 
 
 Ksh^nti, 
 
 Kulmasapin^i, 
 
 Kumbha, 
 
 — Kus'a, 110, 
 
 Mahabodhi, ... 
 
 Mahakapi, . . . 
 
 Mahisha, 
 
 Maitribala, ... 
 
 Matsya, 
 
 ' Padmavati, 
 
 Ruru, ... 
 
 S'akra, 
 
 Sarabha, 
 
 ■ S'as'a, .., 
 
 S'atapatra, 
 
 Sivi, ... 
 
 S'reshthi, 50, 
 
 — Subhasa, 
 
 — Suparaga, 
 
 Page 
 247 
 247 
 
 ib. 
 
 ib. 
 
 ib. 
 
 82 
 
 12 
 
 289 
 
 129 
 
 302 
 
 116 
 
 2 
 
 44 
 
 50 
 
 52 
 
 50 
 
 56 
 
 159 
 
 56 
 
 51 
 
 52 
 
 152 
 
 137 
 
 152 
 
 E3 
 
 56 
 
 149 
 
 55 
 
 55 
 
 50 
 
 52 
 
 142 
 
 53 
 
 54 
 
 56 
 
 50 
 
 51 
 
 152 
 
 55 
 
 51 
 
 54 
 
 50 
 
 56 
 
 50 
 
 52 
 
 49 
 
 51 
 
325 
 
 Jatakaj Sutasoma, 
 
 — Syama, 
 
 • Unmadayanti, 
 
 ■ Vanara, 
 
 — ^— Vartakapota, 
 
 Visa, . . . 
 
 Vis'vambhara, 
 
 — — Vrishabha, 
 
 Vyaghri, 
 
 -' Yajna, . . . 
 
 Jatindhara, ... 2i6 
 
 Jatismara, 
 
 Jauvara, 
 
 Jayasena, 
 
 Jayashi nay atana, 
 
 Jayasri, 6, 42, 95, 249, 250 
 
 Jaya-tirtha, 
 
 Tage 
 56 
 137 
 51 
 146 
 52 
 il. 
 50 
 146 
 49 
 51 
 247 
 34 
 116 
 78 
 91 
 275 
 254 
 196 
 Jayi, ... ... 44 
 
 Jayottama ... ... 91 
 
 Jeta, ... 45, 122 
 
 grove, 19, 20, 21, 22, 
 
 162, 173, 174 
 Jetavana, 12, 13, 15, 23, 27, 
 29,34, 35,37,45, 46, 76, 
 95, 115, 198, 250, 295, 
 
 299, 302, 315 
 Jeti, ^ ... ... 122 
 
 Jhankes'vari, ... ... 196 
 
 Jih-leng-kia-king, ... 113 
 
 JimiJtaketu, ... ... 77 
 
 Jimutavahana, ... 77, 78 
 
 Avadana, ... 77 
 
 Jina, 15, 48, 68, 95, 96, 118, 
 
 151, 200, 222, 223, 234 
 Jinarakshita, ... ••■ 229 
 
 Jinasrf, ... 42,95, 275 
 
 Jinendraghoslia, . . . 245 
 
 Jinendra Kas'yapa, ... 300 
 
 Jines'vara, ... •■• 249 
 
 Jivanjiva, ... ■•• 70 
 
 Jivas'arma, ... ••• 68 
 
 Jivas'arma Avadana, ... 68 
 
 Jndnabala, ... •■. 216 
 
 Jnanakara, ... ... 100 
 
 Jnanaprabha, ... ... 219 
 
 Jn^nas'vara, ... ... ^H 
 
 Jnana-tirtba, ,,. ... 264 
 
 Jnanavati, 
 
 Jvalanananta, ... 
 
 Jvalantarabha, 
 
 Jyotihpala, 122, 139, 163 
 
 story of, 
 
 Jyotiraja, 
 
 Jyotirasa, 
 
 Jyotirlinga, . . . 
 
 Jyotishka, 
 
 Kachchhapa Avadana, 
 
 Kainakeya, ... 
 
 Kaka Jataka, ... 
 
 Kakavarna, ... 
 
 Kakavarni, 
 
 Kakes'vara, ... 
 
 Kakubha, 
 
 Kalabba, ... 159 
 
 Kalakandaka, ... 
 
 Kalandaka tank, the 17 
 
 Kalasena, ... 
 
 Kalas'oko, ... . . 
 
 Kalasiitra, 
 
 K^les'vara, 
 
 Kalihrada, ... 250, 251 
 
 Kalika, 
 
 Kaliiiaga, ... 
 
 Kalinga, ... 154 
 
 Kalinga-s'as'aka Avadana, 
 
 Kali age, ... 250, 256 
 
 Kalpa, ... 34 
 
 Kalpa, Bhadraka, 35, 36 
 
 Kalpadruma Avadana, 
 
 Kalpavriksha, ... 
 
 Kaluga, 
 
 Kalyana, 
 
 Kalyanadhyas'aya, 
 
 Kalyana-panchavins'atika, .. 
 
 Kama, 
 
 Kamabala, ... .. 
 
 Kamandalu, 
 
 Kamarthi, 
 
 Kamarupa, a mountain, 
 
 Kampilya, 65, 102, 146, 147 
 
 I '-, the king of, . . 
 
 Kanaka, 36, 77, 121 
 
 Kanakagiri, ... 
 
 Kanakavarma,... .. 
 
 Kanakavarna Avadana, 
 
826 
 
 Tage 
 
 Kanalsavatl, ... ... ih. 
 
 KanchagaM, ... ... 36 
 
 Kanchanamala, 10, 61, 73 238 
 
 Kanehanapura, ••• 77 
 
 Kandala, ... ... 119 
 
 Kanyakubja, ... 110,143, 144 
 
 , the king of, ... 110 
 
 Kapi Jataka, ... ... 55 
 
 Kapila, ...62,63,122 226 
 
 Kapila A's'rama, ... 13 
 
 Kapila's Sankhya Sutra, ... 178 
 Kapilavastu, 35, 37, 92, 119, 
 122, 123, 127, 131, 135, 
 
 150, 154, 265 
 
 Kapis'a Avadana, ... 100 
 
 Kapota, ... ... 258 
 
 Kapotala, ... ... 251 
 
 Kapotara, ... ... 254 
 
 Kapphina, ... ... 38 
 
 Karakanda, ... 122, 148 
 
 Karandavyuha, . . . lOl 
 
 Karburakulis a, ... 253 
 
 Karkata,^_ ... 12, 257 
 
 Karma-rajas'ri, ... 84 
 
 Kama, ... 278, 279 
 
 Karpata, ... ... 58 
 
 Karshaka, the story of, ... 61 
 
 Karuna-pundarika, ... 285 
 
 Karvartika, ... ... 309 
 
 Kashmir, ... 67,76, 228 
 
 Kashthanagara, ... 14 
 
 Kas'ika, ... ... 43 
 
 Kds'irdja, ... ... 68 
 
 Kas'isundara, ... ... 35 
 
 -Kas'isundari, 36, 277, 278, 279 
 Kas'yapa, 25, 30, 31, 34, 35, 
 86, 38, 39, 44, 45, 46, 62, 
 63, 64, 65, 69, 73, 74, 87, 
 116, 118, 121, 122, 131, 
 160, 200, 202, 238, 265, 
 276, 277, 284, 286, 293, 
 
 294, 296, 299, 306, 308, 812 
 
 —' — ■ Fulvavilva, ... 44 
 
 ■ Sarit, ... ih. 
 
 Katha-saritsdgara, ... 57 
 
 Kathina, ... ... 284 
 
 - Avadana, . . . ib. 
 
 Katyayana, ... 205,305, 306 
 
 Page 
 
 Kauliyas, ... ... 123 
 
 Kauliya tribe, orgin of the 122 
 
 Kaumari, ... ... 196 
 
 Kauiidilya, ... 242, 244 
 
 Kaurava, the city of, ... 297 
 
 Kauravyas, story of the, . . . ib. 
 
 Kaus'ambi, ... 124, 269 
 
 Kausigha, story of, ... 198 
 Kaus'igha-viryya-sahanava- 
 
 d^na, ... ... ib 
 
 Kaus'ika, ... ... 126 
 
 Kaus'ikya-viryotsaha-avadana, 314 
 
 Kavachadvaya Chomaka, ... 2 
 
 Kavikumara, ... 102, 103 
 
 Kavikum^ra-katha, ... 102 
 
 story of, ... 302 
 
 Kayasaiivara, ... ... 219 
 
 Kelika, ... ... 45 
 
 Kes'avati, . . . 252, 253, 264 
 
 Keshasthali, ... ... 156 
 
 Kesini, ... ... 255 
 
 Kes'vati, ... ... 253 
 
 Khabhairava, ... ... 257 
 
 Khaganana, ... ... 261 
 
 Khanalita, ... ... 801 
 
 Kharvota, ... ... 58 
 
 Khasarpa, ... ... 268 
 
 Khemaiikara, ... • ... 72 
 
 Kin-kwong-ming-king, . . . 241 
 
 Kin-kwong-ming-wan-ku, . . . _ ib. 
 
 Kinnarapura, ... ... 130 
 
 Kinnari Avadana, ... 62 
 
 Kites'vara, ... ... 253 
 
 Kola, ... ... 123 
 
 KoHsaba, ... ... ib. 
 
 Kolita, ... ... 148 
 
 Koravya, ... ... 88 
 
 Kos'ala, 50, 76, 121, 122, 159 
 
 Kota, ... ... 75 
 
 Krakuchehanda, 37, 72, 121, 
 
 261, 252, 263, 266 
 Kriki, Raja, ... 34, 62, 39, 
 
 73, 223, 238, 265, 806 
 
 the daughter of, ... 121 
 
 Krishaka-brahmana-avadana, 315 
 
 Krishna, ... • ... 264 
 
 Krishnasarpa, story of, ... 294 
 
 Kntajna, story of, ... 302 
 
327 
 
 Kriyasangralia- panjika, 
 
 Kshanti, . . . 214, 
 
 Kshanti Jataka, 
 
 Kshanti-paramita, 
 
 Kshati'iyaraja Avadana, 
 
 Kshatriyasj the, 8, 25, 106, 
 J 154, 224, 225, 
 
 -■ifCsVieina, 
 
 Kshemadatta, ... 
 
 Kshemadharman, 
 
 ICshemankara, . . . 24, 
 
 Kshemaraja, ... 
 
 Kshemavati, ... 
 
 Kshemendra, ... 
 
 Ksliirika, 
 •—Kubalaya, 
 
 Kubjikaguhyes'vari, 
 
 Kuhana, 
 
 Kukkura, 
 
 Kukkuta garden, 
 
 9, 10, 42, 
 
 95, 285, 
 
 Kukkutarama, . 
 
 Kulaehakres'vari, 
 
 Kulaohala, 
 
 Kuladaka, 
 
 Kuladatta, 
 
 Kuladu, 
 
 Kulagara, 
 
 KuUka, _ ... 
 
 Kulmasapindi, 
 
 Kulmasapindi Jataka, 
 
 Kumarajiva, . . . 
 
 Kumbha, 
 
 . Jataka, 
 
 Kumbha tirtha, 
 Kumbhes'vara, 
 Kunala, ... 10,61, 
 
 Kunala Avadana, 
 Kunjara Avadana, 
 Kanjarakarna,... 
 Kus'a, 110,143.144,145, 
 2r4, 275, 
 
 . Jataka, HO, 142, 
 
 Kus'alagram, ... 
 
 Kus'aldsila, ... 
 
 _^— — — Avadana, 
 
 Kushthi Avadana, 
 
 Kus'i, .,, 30,68,73, 
 
 Page 
 
 
 
 Paffe 
 
 105 
 
 Kus'i, the Gymnasium of, ... 
 
 30 
 
 215 
 
 Kusmanda Preta, 
 
 . 
 
 166 
 
 55 
 
 Kiitagdra, 
 
 12^ 
 
 73 
 
 182 
 
 Kutsita, 
 
 
 13 
 
 177 
 
 Kuvera, ... 17, 2C 
 
 ,62^ 
 
 201 
 
 
 Laksha-chaitya, the 
 
 cere- 
 
 
 226 
 
 mony of. 
 
 275, 
 
 276 
 
 36 
 
 Lakshmana, . . . 
 
 
 102 
 
 216 
 
 Lakshmi, 
 
 183^ 
 
 241 
 
 7 
 
 Lalitapuri, 
 
 
 183 
 
 87 
 
 Lalita-Vistara, 113, 141, 
 
 166^ 
 
 
 250 
 
 
 158, 
 
 178 
 
 251 
 
 Lafika, 
 
 91, 
 
 113 
 
 57 
 
 the king of. 
 
 
 ib. 
 
 156 
 
 LankSvatara, 
 
 113', 
 
 292 
 
 35 
 
 Ling - kia-o - pa - ta - lo ■ 
 
 pao- 
 
 
 196 
 
 king, 
 
 • t « 
 
 113 
 
 70 
 
 Lohitavastuka, 
 
 
 157 
 
 160 
 
 Lokadhipas, ... 
 
 
 107 
 
 
 Lokes'vara, 112, 200, 
 
 239^ 
 
 
 293 
 
 258, 
 
 266, 
 
 303 
 
 
 Lokes'vara-s'ataka, 
 
 
 112 
 
 196 
 
 Lolamantra, . . . 
 
 102^ 
 
 103 
 
 49 
 
 Lotus de la Bonne Loi, 
 
 
 204 
 
 2 
 
 Lubdhaka, 
 
 
 137 
 
 105 
 
 Luchiia, 
 
 
 44 
 
 63 
 
 Lumbini 
 
 133^ 
 
 124 
 
 91 
 
 Maehch h amukha. 
 
 
 254 
 
 257 
 
 Madanajaha, . . . 
 
 
 223 
 
 60 
 
 Madhuradhyas'aya, 
 
 
 116 
 
 i5. 
 
 Madhuras'vara, 
 
 
 15 
 
 81 
 
 Avadanaj 
 
 
 70 
 
 52 
 
 Madhyamaka-vritti, 
 
 
 169 
 
 id. 
 
 Madhyantika, . . . 
 
 
 67 
 
 253 
 
 Avadana 
 
 J ... 
 
 ib. 
 
 id. 
 
 Magadha, 8, 24, 25, 61 
 
 , 91, 
 
 
 293 
 
 95, 141, 
 
 222, 
 
 293 
 
 61 
 
 Magasthata, . . . 
 
 
 258 
 
 74 
 
 Maha, 
 
 
 308 
 
 10 
 
 Mahabala, ... 107, 
 
 208^ 
 
 209 
 
 
 Mahabharata, ... 
 
 
 282 
 
 316 
 
 Mahabhijnajnanabhibhu^ 
 
 
 205 
 
 id. 
 
 Mahabodhi, 
 
 1 • I- 
 
 63 
 
 44 
 
 Jataka, 
 
 
 ib. 
 
 75 
 
 Mahabrahma, . . . 
 
 154^ 
 
 157 
 
 ib. 
 
 Mahabuddha, , . . 
 
 • . . 
 
 239 
 
 88 
 
 Mahachandra, ... 
 
 4* • 
 
 310 
 
 86 
 
 Mahadeva, 
 
 91, 
 
 247 
 
328 
 
 
 Tage 
 
 
 
 Page 
 
 Maliadevi, 
 
 244 
 
 Mahavicbi, 
 
 , , , 
 
 115 
 
 Mahadlij, 
 
 44 
 
 Mahavira, 
 
 
 256 
 
 Mabadhvaja, ... 
 
 154 
 
 Mabawanso, . . . 
 
 
 7 
 
 Mahagovindaj story of, 153, 
 
 154 
 
 Mahayana Sutras, the 
 
 • > • 
 
 98 
 
 Mahakala, ,.. 107,108, 
 
 172 
 
 Mahendraka, ... 
 
 143, 
 
 145 
 
 Mahakala Tantra, 
 
 ih. 
 
 Mahendravati,... 
 
 
 60 
 
 Mahakapi Jafcaka, 
 
 64 
 
 Mahes'a, 
 
 
 120 
 
 Mab Skaranachitti, 
 
 209 
 
 Mahes'avati, . . . 
 
 ... 
 
 154 
 
 Mahakas'y'apa, 148, 205, 237, 
 
 
 Mahes'vara, . . . 
 
 ... 
 
 139 
 
 275, 
 
 276 
 
 Mahes'vari, 
 
 
 196 
 
 Mabakatyayana, 805, 
 
 806 
 
 Mahidhara, 
 
 2l6i 
 
 310 
 
 Mahalakshrai, ... 196, 
 
 269 
 
 Mahipala, 
 
 
 7 
 
 Mahallaka, 
 
 97 
 
 Mahisha Jataka, 
 
 1 • • 
 
 56 
 
 Mahdmandala, 
 
 7 
 
 Maitrakanyaka, 
 
 
 28 
 
 Mahamati, 
 
 113 
 
 Maitrakanyaka Avadana, , . . 
 
 73 
 
 Mabamaudgalyayana, 
 
 205 
 
 Maitrayani, . . . 
 
 
 91 
 
 Mabamaya, 
 
 123 
 
 Maitreya, 92, 195, 204, 
 
 206, 
 
 
 Maba-mayavijaya-vabini- 
 
 
 211, 212, 231, 234, 
 
 250, 
 
 
 naray an a-prichchb a. 
 
 292 
 
 251, 254, 285, 292, 
 
 308, 
 
 309 
 
 Maba-mayuri,' 164, 173, 
 
 ib. 
 
 
 1 . • 
 
 ib. 
 
 
 Maba - mayuri - vidya - rajni- 
 
 
 Maitribala, 
 
 • • • 
 
 60 
 
 dharini. 
 
 173 
 
 Jataka, 
 
 ... 
 
 60 
 
 Mabanamd, 126, 127, 131, 
 
 147 
 
 Mdladvajavyuha, 
 
 • •• 
 
 90 
 
 Mahanamasadhana, 
 
 29^ 
 
 Malayagiri, 
 
 • • • 
 
 240 
 
 Mabanandi, 
 
 7 
 
 Malaya, the mount. 
 
 77, 
 
 ILS 
 
 Mabanirdesa, ... 
 
 204 
 
 Malini, 
 
 ... 
 
 121 
 
 Mahapadma, ... 
 
 257 
 
 Mall a, a country. 
 
 < • ■ 
 
 86 
 
 Mahapanchbaka, 
 
 311 
 
 Mallika, 
 
 • • ■ 
 
 60 
 
 Mahaprabhu, ... 
 
 91 
 
 MSnavaka, 
 
 180, 
 
 131 
 
 Mabaprajapati, 
 
 151 
 
 Man-chu-pa'o-ts'ang-to-lo- 
 
 
 Mabaprajavati, 
 
 123 
 
 ni-king. 
 
 • . • 
 
 98 
 
 Mahapranada,... 247,211, 
 
 308 
 
 Mandakini, 
 
 t . • 
 
 276 
 
 Maba-pratisara, 
 
 164 
 
 MandarHill, ... 
 
 t . • 
 
 10 
 
 Maba-pratisara-kalpa, 
 
 168 
 
 Mandbata, 
 
 
 122 
 
 Mabapnnya, ... 
 
 202 
 
 MaAgala, 
 
 119, 
 
 239 
 
 Maba-raksba-mantranus'aii- 
 
 
 Maiigalavastu,... 
 
 ... 
 
 119 
 
 Di, ... 164,165, 
 
 192 
 
 MaAgalyayana, 
 
 
 285 
 
 Maharatba, 
 
 247 
 
 Manicbuda, 
 
 
 314 
 
 Maba-sahasra-pramardini, . . . 
 
 
 Avadana, 
 
 162^ 
 
 ib. 
 
 164, 166, 
 
 292 
 
 Manichuda, ... 162, 
 
 163, 
 
 253 
 
 MahSsammata, 
 
 122 
 
 Manilifiges'vara, 
 
 
 253 
 
 Mabasattvavan, 247, 
 
 248 
 
 Manlrohini, ... 
 
 
 ib. 
 
 Maba-s itavati. 
 
 164 
 
 Maiiis'ila, 
 
 
 254 
 
 Mahas'vasa, 
 
 68 
 
 Manjudeva, ... 253, 
 
 255,' 
 
 256 
 
 Mahausbadba,... 
 
 129 
 
 Manjughosha, . . . 
 
 ... 
 
 268 
 
 Mabavajra-meru mountain. 
 
 168 
 
 Manjus'ri, 90, 91, 92, 
 
 vi'i, 
 
 
 Mabavastu Avadana, 
 
 114 
 
 204, 232, 234, 239, 
 
 249, 
 
 251 
 
 Mahavas'vavadana-kathS, . . . 
 
 110 
 
 Manjus'ri -pratijna, 
 
 1*. 
 
 292 
 
329 
 
 Manasarovara, . . . 
 
 Manjus'ri-sadhana, 
 
 Manjuvajra, ... 
 
 Manohara, ... 130, 
 
 Manorama-tirtha, 
 
 Manthara, 
 
 Mara,50, 110, 137, 138,139, 
 
 142, 145, 146, 155, 156, 
 
 166, 181, 182, 189, 190, 
 
 210, 
 
 Maradaraka, ... 
 
 Marakaranda, ... ... 
 
 Maraprabha, ... 
 
 Marasatan, 
 
 Marichi, ... 174, 
 
 Marichinama dharini, 
 
 Markata, a lake, 18, 73, 
 
 Martyes'vari, ... 
 
 Mata, ... 
 
 Mathur^, ... 10,15, 
 
 Mati, 
 
 Matis'vara, ... ... 
 
 Matrikabheda,... 
 
 Matsaryayukta Avadana, ... 
 
 Matsya Jataka, 
 
 Matuli, 
 
 Maudgalyayana, 12, 24, 30, 
 
 31,49,58,71,115,116,118, 
 
 119, 148, 149, 200, 301, 
 
 Maugba, 
 
 Maya, 92, 123, 124, 131, 145, 
 
 Mayadevi, Birtb aud mar- 
 riage of 
 
 Mayavada, 
 
 Megba, ... 91, 
 
 Megbas'n, 
 
 Merchant's wife, story of the 
 
 Meru, 
 
 Milan apurana,... •■• 
 
 Milinda, 
 
 Mitatoshala, ... 
 
 Mithila, 69, 120, 129, 148, 
 
 Mitra's Antiquities of Orissa, 
 
 Yol. I, Dr. Raiendralala, 
 
 137, 
 
 Buddha Gaya, Dr. R., 
 
 . Lalita-Yistara, Dr. 
 
 R,, ... 92, 214, 
 
 42 
 
 Page 
 
 
 
 
 Page- 
 
 53 
 
 Moksha, 
 
 
 
 218 
 
 ib. 
 
 Mokshada, 
 
 
 
 251 
 
 2 
 
 Mokshapada, . . . 
 
 
 ... 
 
 292 
 
 131 
 
 Mo-no-pan-jo-po 
 
 lo-mi 
 
 -king, 
 
 183' 
 
 253 
 
 Mrigadava, 
 
 36, 43, 44. 
 
 16 L 
 
 58 
 
 Mrigasthali, . . . 
 Mrigi, 
 
 
 ... 
 
 251 
 134 
 
 
 Mrinala, 
 
 
 ... 
 
 58- 
 
 
 Muchalinda, „. 
 
 
 
 151 
 
 239 
 
 Muhammadans, 
 
 
 • . . 
 
 259- 
 
 263 
 
 Muktamala, ... 
 
 
 a . . 
 
 36' 
 
 121 
 
 Muktasara 
 
 
 
 92 
 
 288 
 
 Muktiehandra,... 
 
 
 
 82 
 
 178 
 
 Mulaka, 
 
 
 
 9t 
 
 292 
 
 Miilika, 
 
 
 . * . 
 
 76 
 
 174 
 
 Munda, 
 
 
 
 r 
 
 120 
 
 Munindrahrit mantra, 
 
 
 15 
 
 196 
 
 Muyin, 
 
 
 . . . 
 
 T 
 
 254 
 
 Nadi, 
 
 
 44, 
 
 J57 
 
 67 
 
 Nadikrikantha, 
 
 
 
 254- 
 
 72 
 
 Nagadasako, . . . 
 
 
 • • • 
 
 7 
 
 211 
 
 Nagadosha Avadana, 
 
 
 Q7 
 
 2 
 
 Nagakumira, the 
 
 story 
 
 of,... 
 
 61 
 
 88 
 
 Nagapura, 
 
 
 
 267 
 
 51 
 
 Nagapuri, 
 
 
 • • • 
 
 256^ 
 
 126 
 
 Nagira, 
 Nahal, 
 
 
 
 284- 
 157 
 
 
 Nairanjana, ... 
 
 132, 
 
 i4i; 
 
 156 
 
 310 
 
 Nala,' 
 
 
 • • • 
 
 91 
 
 237 
 
 Naladhvaja, ... 
 
 
 • • • 
 
 ik. 
 
 316 
 
 Nalaka, 
 Nalapura, 
 
 
 ... 
 
 44 
 91 
 
 123 
 
 Nalikela, 
 
 
 . . < 
 
 160- 
 
 48 
 
 Nalini, 
 
 46. 63, 
 
 64 
 
 119 
 
 Avadana, 
 
 
 
 63 
 
 91 
 
 Nanda, 7, 70, 115, 
 
 139, 
 
 198^ 
 
 254 
 
 314 
 
 
 
 • • • 
 
 314< 
 
 
 tlXTJ 
 
 76 
 
 Nandas, the nine. 
 
 
 
 7 
 
 91 
 
 Nandimukha, ... 
 
 
 
 270 
 
 60 
 
 Nandivardhana, 
 
 
 ... 
 
 7 
 
 91 
 
 Nanuhura, 
 
 
 . . . 
 
 91 
 
 154 
 
 Narada, 
 
 Naradagrama,... 
 
 Naradatta, 
 
 
 .. . 
 
 126. 
 
 45 
 46- 
 
 196 
 
 Naradurga, 
 
 
 ... 
 
 196. 
 
 158 
 218 
 
 NSrayana, 
 
 Narendra, 
 
 Narendradeva, 
 
 
 258> 
 
 295 
 257 
 258 
 
330 
 
 
 Paffe 1 
 
 
 Page 
 
 Narendragbosha, 
 
 ... 
 
 211 
 
 Pancbala, 
 
 120 
 
 TSIas'ikd, 
 
 . . . 
 
 196 
 
 tbe king of. 
 
 13 
 
 Nata, 
 
 . • . 
 
 67 
 
 Pancbaraksba, ... 
 
 164 
 
 Nathakantha, ... 
 
 ... 
 
 23 
 
 Pancba-s'ata-krisbakavadana, 
 
 315 
 
 Nathamala, 
 
 ... 
 
 78 
 
 Pancbas'ikba, ... 24, 
 
 163 
 
 Ndthurama Bratmacliar 
 
 L, ... 
 
 ib. 
 
 Pancbas'irsba, ... 
 
 251 
 
 Navaksharalidaka, 
 
 
 2 
 
 Pancbavins'atika-prajnapara- 
 
 
 Nava-liiiga, ... 
 
 • • ■ 
 
 254 
 
 mitabridaya, 
 
 292 
 
 Nepal, 8, 188, 249, 251, 
 
 253, 
 
 
 Pancbavins'ati-sabasri, 
 
 183 
 
 254, 256, 257, 
 
 268, 
 
 264 
 
 Pancbavifis'ati-sahasrikS, ... 
 
 193 
 
 language. 
 
 
 274 
 
 Panchbaka, story of 311, 
 
 312 
 
 Netramanjari,... 
 
 
 223 
 
 Panikhata, 
 
 167 
 
 Ngan-fa-kin, ... 
 
 ... 
 
 16 
 
 Panini, 
 
 4 
 
 Ngan-sih, 
 
 ... 
 
 id. 
 
 Papanasini, 
 
 264 
 
 Nidhauaka, 
 
 ... 
 
 254 
 
 Paramartbanama-sangiti, . . . 
 
 175 
 
 Nidbisandarsana,, 
 
 * . . 
 
 290 
 
 Paramitayus, ... 
 
 292 
 
 Nimba forest, . . . 
 
 . • 1 
 
 272 
 
 Paris, 
 
 4 
 
 Nipura, 
 
 ... 
 
 122 
 
 Parnada, 
 
 72 
 
 Nirgrantha Sebool, tbe. 
 
 • * I 
 
 11 
 
 Parnas'avari, ... 176, 
 
 292 
 
 Nii-mala, 
 
 , . , 
 
 26 
 
 Parnas'avarinama-dharini, . . . 
 
 176 
 
 Nirmala tii'tba, 
 
 ... 
 
 253 
 
 Parvata, 
 
 251 
 
 Nirodbakramas, 
 
 ... 
 
 114 
 
 P ascbi mesVara, 
 
 196 
 
 Nirukti sanvit. 
 
 ... 
 
 213 
 
 Pasbana, 
 
 60 
 
 Niyata-dbvajaketu, 
 
 
 179 
 
 Pasbana-sarpa Avadana, ... 
 
 ib. 
 
 Nrityes'vara Mababbairava. . 
 
 196 
 
 Pasbat-mandala, 
 
 91 
 
 Nyagrodba, 
 
 123, 
 
 124 
 
 Pas'upati, 
 
 258 
 
 Ny agrodb a-kal pa. 
 
 
 61 
 
 Patala, 
 
 60 
 
 Nyagrodba monastery. 
 
 
 298 
 
 Pataliputra, 6, 8, 9, 61, 66, 
 
 
 Nyagrodbarama, 
 
 150, 
 
 152 
 
 96, 197, 
 
 293 
 
 Padas'ata, 
 
 . . ■ 
 
 24 
 
 PataAga, 
 
 63 
 
 Padma, 46, 65, 264, 
 
 276, 
 
 
 Patanjali's Yoga sutra. 
 
 178 
 
 
 285, 
 
 286 
 
 Pattana, 
 
 154 
 
 PadmadbStu, ... 
 
 
 286 
 
 Patuvarmma, ... 
 
 265 
 
 Padmagiri, 
 
 250' 
 
 261 
 
 Paundravardbana, 
 
 73 
 
 Padmaka, ... 16, 26, 62, 
 
 257 
 
 Pavishyaraksbita, 
 
 10 
 
 
 71, 
 
 75 
 
 Pei-bwa-king,... 
 
 285 
 
 Padmanetra, ... 
 
 . • * 
 
 2 
 
 Phanigartta, ... 
 
 253 
 
 Padmaprabba, ... 
 
 204, 
 
 288 
 
 Phanigarttes'vara, 
 
 ib. 
 
 Padmapuri, 
 
 276, 
 
 281 
 
 Pbanilinges'vara, 
 
 ib. 
 
 Padmas'ri, 
 
 
 206 
 
 Phanisita, ... ... 
 
 ib. 
 
 Padma vati, ...61,65,66, 
 
 162 
 
 Pih-u-king, 
 
 17 
 
 
 
 65 
 
 Pindapitrdvadana, 
 
 195 
 
 ————— Jataka, 
 
 i . . 
 
 152 
 
 Pingalavatsa, ... 
 
 8 
 
 Padmodbhava, Buddha, 
 
 t . . 
 
 20 
 
 Pippalayana, ... 61, 
 
 62 
 
 Padmottara, 25, 162 
 
 ,286, 
 
 298 
 
 Avadana, 
 
 61 
 
 
 
 88 
 
 Pitavarna-prajnaparamita,. . . 
 
 114 
 
 
 . . . 
 
 297 
 
 Pithadevata, ... 
 
 2 
 
 
 Paisa, of Kulagara, 
 
 ... 
 
 91 
 
 Pitbamala, 
 
 ib. 
 
331 
 
 Pithaparva, 
 
 Poshadha, ... 265, 
 
 Poshadhavrata, 96, 
 
 Potala, 
 
 Prabhakari, 
 
 Prabhasa, 
 
 ' Avadana, 
 
 Prabbasavana, the grove of, 
 Prabbava, story of, 
 Prabhavati, ... 75, 
 
 Prabodha, ... 
 Prachanda, ... 277, 278, 
 Praebandadeva, 
 Prades ika mandab'ua, 
 Pradipaketu, ... 
 Pradipapradyota, 
 Prajna-paramita, 177, 178, 
 180, 181, 182, 188, 189, 
 190, 193, 
 
 ■ hridaya, ... 
 
 Prajna-parimita-tika, 
 Prajnavanta, 146, 147, 
 
 Prakriti, ... 224, 
 
 Pranada, ... 
 
 Prasannas'ila, . . 
 Prasenajit, 7, 12, 13, 20, 21, 
 36, 37, 75, 
 Prasnottaravadana, 
 Pratapamalla, ... 
 Pratapana, ... 
 Pratapavan, 
 
 Pratyeka Buddha, alias Pra- 
 tyaka Buddha 114, 294, 
 298, 
 Pratisanvlts, ... 
 Pratisara, 
 Pratyakbodbis, 
 Pratyangira-kalpa, 
 Pravrajya, 36, 148, 152, 154, 
 Prayoga-mukha, 
 Pretavadana, ... 
 Prithubbairava, 
 Pritburashtra, ... 
 Prithvi, the goddess, 121, 
 Prityapreta, story of, 
 Priyapinda, 
 
 . Avadana, 
 
 Pucbchbagra, ... 
 
 Page 
 
 2 
 
 300 
 
 100 
 
 60 
 
 82 
 
 75 
 
 ib. 
 
 166 
 
 294 
 
 254 
 
 24 
 
 729 
 
 256 
 
 87 
 
 230 
 
 289 
 
 195 
 292 
 194 
 148 
 226 
 308 
 195 
 
 224 
 200 
 239 
 115 
 236 
 
 300 
 218 
 292 
 297 
 227 
 278 
 197 
 200 
 256 
 91 
 274 
 294 
 76 
 ib. 
 256 
 
 Pudgala, 
 
 Pujapaddhati, ... 
 
 Pukodbi, 
 
 Pundravardhana, 11, 237, 
 
 Pungaladhyas'aya, 
 
 Punyabala, ... 60, 
 
 Avadana, 
 
 Punyamitra, ... 
 
 Punyanumoda,... 
 
 Punyasena, 
 
 Punyavanta, ... 146, 147, 
 
 Punyavat, 
 
 Purana, 21, 198, 258, 
 
 Piirna, 44, 46, 206, 307, 
 
 ■ Avadana, 
 
 Purnabbadra, story of, 
 Purnamahes'a, ... 
 Purnavati Brabmani, 
 Pushkalavati, ... 
 Pushkara, 
 
 Pushkarasari, ... 225, 
 
 Pusbpaehandra, 
 Pushpaketu, ... 
 Pushpaman d itS, 
 Pushyila, 
 Putraka, 
 Radhagupta, ... 
 Radhika, 
 Bahaka, 
 
 Rahula, 70, 128, 131, 151, 
 152, 164, 205, 
 Rahula's conversion, 
 Raivataka, 
 
 Avadana, 
 
 Raivati, 
 
 Rajadbisb^hana, 
 Rajagriba, 7, 8, 17, 23, 31, 
 S3, 45, 46, 71, 74, 75, 85, 
 87,89,115,119,120,124, 
 132, 139, 142, 148, 150, 
 161, 164, 166, 178, 189, 
 199, 204, 210, 236, 241, 
 242, 275, 285, 294, 299, 
 Rajamanjari, ... 
 Raja-tirtha, 
 Raksha-bbagavati, 
 Raksbasidvipa, 14, 
 
 Rakshita, ... 
 
 Page 
 58 
 196 
 252 
 238 
 117 
 289 
 60 
 74 
 47 
 14 
 148 
 60 
 314 
 308 
 87 
 293 
 277 
 196 
 60 
 62 
 226 
 217 
 276 
 116 
 60 
 198 
 67 
 254 
 123 
 
 316 
 154 
 
 76 
 
 ib. 
 149 
 
 15 
 
 300 
 253 
 ib. 
 177 
 155 
 120 
 
332 
 
 
 
 Vage 
 
 
 
 Tagt 
 
 Rattabbatsba, 
 
 
 78 
 
 Rodini, 
 
 . t • 
 
 63 
 
 Raktanga, 
 
 
 253 
 
 Robini, 
 
 76, 
 
 253 
 
 Rama, 
 
 
 132 
 
 Roruka, 
 
 
 154 
 
 Ramagrama, . . . 
 
 
 9 
 
 Royal Asiatic Society of 
 
 
 Ramanaka, 
 
 
 28 
 
 Great Britain, 
 
 
 268 
 
 Ramayana, 
 
 
 137 
 
 Rucbira, 
 
 
 116 
 
 Ramodaka-tirthaj 
 
 
 S54 
 
 Eiicbiraketu, 241, 242, 
 
 243^ 
 
 
 Rashtrapala, 38, 39, 40, 
 
 148 
 
 246, 
 
 246, 
 
 248 
 
 Ras'miprabha, . . . 
 
 
 90 
 
 Rudra, 
 
 
 295 
 
 Ras'mipramukta, 
 
 
 179 
 
 Rudraka, 
 
 46; 
 
 132 
 
 Rasbtrapala, ... 35 
 
 5, 39^ 
 
 40 
 
 Rudraksha, 
 
 
 310 
 
 Rati, • ■ 
 
 • . • 
 
 155 
 
 Avadana, 
 
 ... 
 
 ib. 
 
 Ratigbosba, 
 
 • • ■ 
 
 302 
 
 Rukmavati, 
 
 ... 
 
 59 
 
 Ratna, 
 
 
 276 
 
 Riipa, 
 
 > • > 
 
 213 
 
 Ratnaehuda, . . . 
 
 
 162 
 
 Rupavanta, 
 
 146, 
 
 148 
 
 
 ti,... 
 
 91 
 
 Rdpavata, 
 
 
 316 
 
 
 Ratnagarbba, ... 285, 
 
 287, 
 
 288 
 
 Rupavati, 116, 230, 
 
 315; 
 
 316 
 
 Ratnakara, 
 
 275, 
 
 295 
 
 Rupavatyavadana, 
 
 • ■ ■ 
 
 315 
 
 -' island of, 
 
 198, 
 
 295 
 
 Rtipini, 
 
 
 309 
 
 Ratna- karandaka-vjtiba 
 
 ■ 
 
 
 Rupyaketu, 
 
 t • * 
 
 246 
 
 siitra, 
 
 
 98 
 
 Rura Jataka, ... 
 
 ... 
 
 65 
 
 Ratnaketu, 
 
 241^ 
 
 262 
 
 Sabbika, 
 
 
 44 
 
 Ratnamala Avaddna, 
 
 
 197 
 
 S'acbipati, 
 
 
 59 
 
 Ratnamati, 
 
 19^ 
 
 297 
 
 Sadaparibhuta, story of. 
 
 t . . 
 
 206 
 
 Ratnamudra, . . . 
 
 179, 
 
 288 
 
 Saddbarmapatba, 
 
 . . • 
 
 292 
 
 Ratnapadma-cbandra-vis'ud- 
 
 
 Saddbarma-pundarika, 
 
 20% 
 
 
 dbabhyudgataraja. 
 
 
 217 
 
 205, 
 
 206, 
 
 207 
 
 Ratnapariksha, 
 
 
 291 
 
 Sadbumati, 
 
 • • 1 
 
 84 
 
 Ratnas'ikba, ... 
 
 245, 
 
 246 
 
 Sady oga-saii vara. 
 
 ■ ■ ■ 
 
 2 
 
 Ratnas'ikhi, . . . 
 
 . • . 
 
 309 
 
 Sagaramegha, . . . 
 
 1 • • 
 
 91 
 
 Ratnavairoehana, 
 
 
 286 
 
 Sagaramukba, . . . 
 
 
 ih. 
 
 Ratnavati, 
 
 217, 
 
 254 
 
 Sahali, 
 
 
 7 
 
 Ratnav/uba, . . . 
 
 
 86 
 
 Sabasravarti, . . . 
 
 
 292 
 
 Avaddna, 
 
 
 85 
 
 Sabasrayodhi, ... 
 
 ■ « . 
 
 72 
 
 Ratnocbebaya,... 
 
 
 245 
 
 S'aila, 
 
 ■ < ■ 
 
 68 
 
 Ratnottama, . . . 
 
 19; 
 
 203 
 
 Vihara, . . . 
 
 • ■ • 
 
 76 
 
 Ratnottamavadana, 
 
 
 202 
 
 S'aiva religion. 
 
 
 268 
 
 Rava, 
 
 
 122 
 
 Saketa, 
 
 • • • 
 
 122 
 
 Ravana, 
 
 
 113 
 
 S'akra, ... 14, 
 
 189, 
 
 315 
 
 Rebata, 
 
 
 46 
 
 S'akra-ehyavana Avaddna,... 
 
 68 
 
 Rgyaeb^rolpa, 
 
 
 113 
 
 S'akra Jataka,... 
 
 » * • 
 
 51 
 
 Renu, 
 
 153^ 
 
 154 
 
 Sakraraja, 
 
 • • • 
 
 183 
 
 Revanta Mababbairava, 
 
 
 196 
 
 S'akti, 
 
 ... 
 
 46 
 
 Risbabba, 
 
 
 120 
 
 S'aktideva, 
 
 ... 
 
 256 
 
 Rishipatana, ... • 
 
 
 39 
 
 S'akya,.?, 12. 13, 70, 
 
 113, 
 
 
 Risbipa^tana, ... 35, 36 
 
 ,48; 
 
 123 
 
 175, 204, 221, 239, 
 
 265, 
 
 
 Roeba, 
 
 
 289 
 
 269, 286, 
 
 293, 
 
 298 
 
 Rocban-a, 
 
 ... 
 
 119 
 
 S'akya.Sinba, 14, 38, 57 
 
 ;72, 
 
 
333 
 
 95, 110, 115, 117, 119, 
 
 122, 131, 233, 234, 241, 
 
 242, 250, 288, 290, 292, 
 
 296, 
 
 S'alendra, 
 
 S'alipushpavadana, 
 
 Sam^dhiraja, ... 
 
 Samddhiraja-supratishthita, 
 
 Samantabhadra 
 Samauta-khanda, 
 Samantanetra, . . . 
 Samantarasmi, 
 Sambara, 
 Sambbu Purana, 
 Sambodhi, 
 Sampadi, 
 
 -.- Avadana, 
 
 90, 92, 
 
 Samptirna, 
 
 story of, 
 
 67, 
 
 Samsarottarana, 
 Samuehebaya, ... 
 Samudra, 
 Samudragarbba, 
 Samudrakatiha, . . . 
 
 Samudrapattana, 
 Samudraprastbana, 
 Samudrareau, ... 287, 
 
 Samudra, story of, 
 Samudravadana, ... 
 
 Samud ravelati, 
 Samvaravajra,... 
 Samyak Samadbi, ... 
 
 Sandbidatta, ... 
 Sangba, 96, 108, 154, 155, 
 175, 
 SaAgbamandala, 
 Sangbaraksbita, 64, 
 
 : Avadana, . . . 
 
 Safigbarratna, 
 
 Sangbata, 
 
 San jay a, ... ... 
 
 Sai.ijayi, 
 
 Sanjiva, ... 
 
 S'ankarakana, ... 
 
 S'ankara-tirtba, 
 
 S'ankas'ya, 
 
 S'aftkba, 252, 253, 257, 308, 
 
 Page 
 
 295 
 
 300 
 
 208 
 
 200 
 
 207 
 
 179 
 
 206 
 
 217 
 
 91 
 
 178 
 
 151 
 
 249 
 
 75 
 
 68 
 
 67 
 
 18 
 
 293 
 
 25 
 
 247 
 
 9 
 
 287 
 
 92 
 
 129 
 
 91 
 
 288 
 
 295 
 
 36 
 
 91 
 
 2 
 
 154 
 
 74 
 
 200 
 
 251 
 
 65 
 
 64 
 
 96 
 
 115 
 
 245 
 
 249 
 
 115 
 
 288 
 
 253 
 
 37 
 
 309 
 
 Avadana, 
 
 180, 
 '24i", 
 
 S'ankbagirij 
 
 S'afiku, 
 
 Sanku-sandbidatta Avadana, 
 
 Sannibaddba, 
 
 S'antamati, 
 
 Avadana, 
 
 S'anta-tirtha, ... 
 
 S'antikara, ... 256, 257^ 
 
 S'antimati, 
 
 S'antipura, 
 
 Sanvits 
 
 Sapta-kumarika Avadana, 12, 
 
 Sarabba Jataka, 
 
 Sarabb anga, ... 160, 
 
 Sarada, 
 
 Saradbvaja, 
 
 Sdradvati, 
 
 Sarasvati, 
 
 Sarathipura, 
 
 S'ardulkarna, ... 225, 
 
 Sari, ■ ... 45, 148, 
 
 Sariputra, 30, 45, 49, 58, 64, 
 
 71, 90, 100, 148, 149, 189, 
 204, 229, 237, 
 S'armd, Bbava, 
 Sartbavaha, ... 91, 202, 
 
 story of, 
 
 Sarvadbarma-praves'a-mudra, 
 Sarvardbarmasangata, 
 Sarvad h armasvabb a vasamata - 
 
 vipas'cbita, ... 
 Sarvad urgati, ... 
 Sarvagrama, ... 
 Sarvojnamitra 
 Sarvajinopabrit mantra, 
 Sarvalokes'vara, 
 Sarvananda, ... 60, 100, 195, 
 Sarvartbasiddha, 124, 125, 
 126, 129, 131, 133, 
 Sarvasatt vapriyadarsan a, ... 
 ■ ■ story 
 
 Sarvatatbagatosnisba sita- 
 
 tapatra, 
 Sarvavibbu, ... 
 S'as'a Jataka, ... 
 
 Page 
 251 
 
 74 
 
 74 
 117 
 
 86 
 
 ib. 
 253 
 258 
 
 28 
 256 
 
 21 
 221 
 
 54 
 161 
 239 
 
 91 
 226 
 223 
 244 
 157 
 
 ib. 
 310 
 
 810 
 14 
 
 203 
 293 
 179 
 
 208 
 292 
 
 91 
 2:28 
 
 15 
 292 
 289 
 
 134 
 
 242 
 
 206 
 
 227 
 
 115 
 
 50 
 
334 
 
 
 
 Vage 
 
 
 
 Page 
 
 S'as'aka Avadana, 
 
 • . • 
 
 76 
 
 Sinbavyasambbita 
 
 
 91 
 
 Sasrava, 
 
 • • ■ 
 
 3 
 
 S'lri, 
 
 
 129 
 
 S'atadru, 
 
 t • . 
 
 130 
 
 S'lriprabba, story of, 
 
 
 137 
 
 S'atapatra Jataka, 
 
 . . • 
 
 56 
 
 S is'unaga. 
 
 
 7 
 
 S'atasahasrika, 
 
 • ■■ 
 
 177 
 
 Sis'unago, 
 
 
 ih. 
 
 Sattvaushadha, 
 
 
 60 
 
 Sis'umara hill ... 
 
 
 309 
 
 Avadana 
 
 J 
 
 ih. 
 
 S'itaprabha, 
 
 
 25 
 
 Sattvavara, 
 
 • •• 
 
 59 
 
 S'itavatimabdvidya, 
 
 
 292 
 
 Saturn, , . , 
 
 ■ t ■ 
 
 173 
 
 Siva, 96, 119, 
 
 199^ 
 
 295 
 
 Satvaguna, 
 
 ... 
 
 209 
 
 S'ivf, 
 
 ... 
 
 70 
 
 Satyarata, 
 
 ... 
 
 102 
 
 S'iviratra of Dbarmagama, 
 
 92 
 
 Satya Yuga, 
 
 lOOJ 
 
 250 
 
 Snatavadana, ... 
 
 
 198 
 
 Saudasa, 
 
 
 66 
 
 Snigdhadhyas'aya, 
 
 
 116 
 
 Saugata ptilosopby, 
 
 ..• 
 
 114 
 
 Sobba, Raja, ... 
 
 
 37 
 
 Senagupta, 
 
 270, 
 
 271 
 
 Sobhati, 
 
 37' 
 
 254 
 
 Sena, Mahendra, 
 
 60, 
 
 68 
 
 Sobbita, 
 
 37, 
 
 38 
 
 Senart, M. Em.^ 
 
 
 161 
 
 Soma, 
 
 
 354 
 
 Shadadanta, story o£. 
 
 
 301 
 
 Somadeva 
 
 ... 
 
 57 
 
 Shadaksharita-mahavidya,. . . 
 
 292 
 
 Sonaka, 
 
 * * • 
 
 148 
 
 Shadvashana, ... 
 
 t 1 ■ 
 
 141 
 
 S'onapansbukula, 
 
 < , a 
 
 157 
 
 Sheon-pu-ta-tsien-kwo-tu- 
 
 
 S'onavasi, 
 
 10, 
 
 67 
 
 king. 
 
 
 167 
 
 — Avadana, 
 
 
 ih. 
 
 She-tau-keen-king, 
 
 
 227 
 
 Sragdbara-stotra, 
 
 ... 
 
 228 
 
 Shi-chu-king, . . . 
 
 
 81 
 
 Sragdbara-tikS, 
 
 ... 
 
 229 
 
 Shi-hu, _ ... 
 
 
 167 
 
 S'ramana Mandala, 
 
 ... 
 
 91 
 
 Sbubhamanjari, 
 
 
 223 
 
 S'ravakas, 
 
 114, 
 
 297 
 
 S'ibi, 
 
 
 27 
 
 S'ravastl, 12, 13, 14, 19 
 
 ,20, 
 
 
 S'ikds'aehchbanda Maba- 
 
 
 21, 22, 23, 24, 25, 26, 
 
 28, 
 
 
 bhairava. 
 
 
 196 
 
 29, 30, 31, 32, 33, 34 
 
 35, 
 
 
 S'lkbi, 95, 150, 163, 
 
 250^ 
 
 251 
 
 36, 37, 38, 46, 49, 68 
 
 ,71, 
 
 
 S'lkbi-gbosa, ... 
 
 
 70 
 
 131, 162, 173, 174, 
 
 198, 
 
 
 S'ilu, 
 
 
 156 
 
 201, 202, 223, 224, 
 
 237, 
 
 
 S'ilpavanta, ... 146, 
 
 147) 
 
 148 
 
 294, 295, 296, 297, 
 
 299, 
 
 302 
 
 Sinha, 
 
 18, 
 
 97 
 
 S'renya, 
 
 . . • 
 
 161 
 
 Sifigbaketu, 
 
 
 230 
 
 S'resbthi, 
 
 , , , 
 
 52 
 
 Siiibadatta Vajradbrik, 
 
 * • * 
 
 183 
 
 '■' Jataka, 
 
 50, 
 
 ih. 
 
 Sinbabanu, 
 
 . . . 
 
 123 
 
 S'resbtblkanya Avadana 
 
 
 88 
 
 Sinbakalpa, 
 
 
 97 
 
 S'ri, 
 
 
 119 
 
 Sinhaketu, 
 
 
 91 
 
 S'n'bala, 
 
 • • • 
 
 211 
 
 Sinba-kunjara Avadana, 
 
 
 75 
 
 Srigbana. 
 
 . . t 
 
 199 
 
 Sinhala, 
 
 96^ 
 
 97 
 
 S'ribarsba^s Nagananda, 
 
 . . • 
 
 78 
 
 Sinhanada, 
 
 
 292 
 
 S'riman, 
 
 58, 
 
 279 
 
 Sinbapura, t.. 
 
 ■ • • 
 
 129 
 
 S'rimatl, 
 
 83, 
 
 223 
 
 Sinharaja, 
 Sinba Senapati, 
 
 
 45 
 296 
 
 
 
 92 
 
 
 story of, 
 
 ".'.. 
 
 300 
 
 Sinbatanu, 
 
 ... 
 
 122 
 
 S'riiigabheri ... 
 
 229, 
 
 230 
 
 Sinbavijrimbbita, 
 
 
 91 
 
 S ringabherivratavadana, 
 
 • ' • 
 
 231 
 
 Sinhavikriditd, 
 
 179^ 
 
 288 
 
 S'risambhava, ... 
 
 1 1 1 
 
 92 
 
335 
 
 Page 
 S'ronakatlkarna, 304; 305, 306 
 S'ronapasaata, ... ... 91 
 
 S'ronapurantaka, ... 307 
 
 Stha'vira, ... ... 300 
 
 Sthaviraka, ... ... ib. 
 
 — — — - story of, ... ih. 
 
 Sthula Koshtaka, ... 38 
 
 Stories of Mara's attempts to 
 
 seduce Buddha, ... 145 
 
 wicked kings, ... 159 
 
 Story of a blossom, ... il. 
 
 - a Devaputra who had 
 been cursed to be- 
 come a hog, 
 — — — Adinapunya, the ... 
 
 a fowler and his prey, 
 
 a ghost, 
 
 ' r-. a goatherd, 
 
 — — > Ajatas'atru's conver- 
 sion, 301, 
 
 — — Ajiiatakaundilya., . . . 
 
 an agricultural Brah- 
 man 
 . a poor Bahman, ... 
 . a porpoise, 
 
 ■ Aranemi, 
 
 a serpent-catcher, . . . 
 
 ■ — As'oka, 6, 
 
 a tortoise, 
 
 a Vedic student and 
 
 S'ivi, . 
 
 Bahubuddha, 
 
 Bodhisattva's des- 
 cent as a Nago, . . . 
 
 certain gods, 
 
 Chandana, 198, 
 
 Chandra, 
 
 Chandraprabha, ... 
 
 Dhanapala, — 
 
 Dharmalabdha, ... 
 
 Dharmapala, 
 
 Dharmaruchi, 
 
 Five disciples, 
 
 Five hundred cul- 
 
 tivators,- 
 
 Gadgadas'vara, . . . 
 
 Hastaka, 
 
 Hastini 
 
 Story of Jyotihpala, 
 
 by Kanakavarna 
 
 Karshaka. 
 
 Page 
 
 121, 139 
 
 ... 310 
 
 ... 61 
 
 ih. 
 
 59 
 138 
 200 
 156 
 
 303 
 158 
 
 315 
 314 
 
 138 
 287 
 135 
 304 
 138 
 
 129 
 154 
 
 141 
 200 
 293 
 298 
 310 
 301 
 155 
 128 
 310 
 159 
 
 314 
 206 
 201 
 151 
 
 Kas'yapa's retirement 
 
 from home, 
 ^- Kauravyas, 
 — Kausigha, 
 — Kavikumara, 
 
 64, 
 162, 
 
 Manichuda, 
 
 Krishnasarpa, 
 
 Kritajna, 
 
 Kus'a,' 142, 274 
 
 Mahagovinda, 
 
 -^- Mahaushadha and 
 
 Amara, 
 
 Mahendrasena, 
 
 Malini, 
 
 Merchant's wife 25, 
 
 Nagakumara, 
 
 Nandana 
 
 Padmottara, 
 
 Panchhaka, ... 
 
 Prabhava, 
 
 Prityapreta, 
 
 Punyavanta and his 
 
 friends, 
 
 Purna 
 
 Piirnabhadra, 
 
 Rupdvati, ... 
 
 Sada-paribhiita, 
 
 S'akuntika, 
 
 Samudra, 
 
 Sarigharakshita ... 
 
 Sariputra, 
 
 Sarthavaha, 202, 
 
 Sarvandada, 
 
 Sarvasattvapriya- 
 
 darsana, 
 
 Shadadanta, 
 
 S'rimati, 
 
 S'riprabha, 
 
 — Sthaviraka, 
 
 Subhanyaha, 
 
 . Subhashitagaveshi, 
 
 Subhuti, 
 
 Suchandrima and a 
 
 Kinnari> 
 Sudhanakumdra;226, 
 
 148 
 297 
 198 
 302 
 314- 
 294 
 302 
 315 
 153 
 
 129 
 
 68 
 121 
 314 
 
 61 
 3 14 
 297 
 311 
 294 
 
 ib; 
 
 146 
 
 305 
 293 
 315 
 
 206 
 l.'i7 
 295 
 310 
 148 
 293 
 60 
 
 206 
 301 
 300 
 137 
 300 
 206 
 59 
 295 
 
 129 
 
 314 
 
336 
 
 Story of Sugandhi, 
 
 • S'ukla, 
 
 S'ukla, 
 
 Sumana, 
 
 Sundara, 
 
 Supriya, 
 
 Surupa, 
 
 '- Suvarnabha, 
 Suvarnavarna, 
 
 36, 
 35. 
 
 - Svagata, 
 
 - Syama and Vajra 
 
 sena, 
 
 - Syamaka, 
 
 - the Deer Kings, 
 
 - the Discus, 
 
 - the golden-handed, 
 
 - the Lord's Progress 
 
 from Uruvilva, .. 
 
 • three Asuras, 
 
 • Udayi, 
 Upyaka, 
 
 ■ Vijitari, 
 
 Vitas'oka 6 
 
 Yas'odhara, 
 
 ■ Yasodhara's blandish' 
 
 ments, 
 
 • Yas'ovatij 
 130 
 
 Subahu, 
 Subandhu, 
 
 of Benares, 
 
 Subhadra. ... 30, 68, 6& 
 Subbadrangi, ... 
 SubhaAgani, 
 Subhanyaha, story of, 
 Subhashita, 
 
 Avadana, 
 
 Subhashitagaveshi, 
 
 Subhasa Jataka, 
 
 Subhuti, 123, 126, 180, 190, 
 
 205 
 
 story of, 
 
 Suehandra, ... 179,282 
 
 Avadana, 
 
 Suehandrima, ... 129 
 
 Suchetana, 
 
 Sudars'anS, 91, 110, 144, 145 
 
 Sadasa, Raja, ... 
 
 S'uddhMhyds'aya-, 
 
 Paqe 
 298 
 2'a 
 200 
 299 
 293 
 298 
 138 
 294 
 275 
 309 
 
 135 
 136 
 123 
 199 
 
 201 
 
 156 
 151 
 
 149 
 162 
 148 
 314 
 61 
 
 151 
 
 296 
 
 131 
 
 142 
 
 110 
 
 301 
 
 8 
 
 136 
 
 206 
 
 66 
 
 73 
 
 29 
 
 49 
 
 296 
 296 
 288 
 232 
 130 
 281 
 157 
 46 
 116 
 
 S'uddhodana. 64, 65, 69, 77, 
 
 122, 123, 124, 125, 127, 
 
 131, 133, 134, 136, 137, 
 
 150, 151, 162, 154, 247, 
 
 S'uddhodana Avadana, 
 
 Sudeva, 
 
 Sudhana, 62, 63, 90, 91, 
 
 Sudhanusha, ... 130, 
 
 Sudharma, ... 102, 
 
 Sudharmaraja,... 
 
 Sudras, ... 106, 
 
 Sudrasuvirajita, 
 
 Sugandhi, 
 story of, 
 
 Sugata, 2, 45. 61, 67, 122, 
 136, 158, 250, 
 
 Avadana, 
 
 Siijata, 
 
 Sukaravadana, 
 
 Suketa, 
 
 Sukhavati, . . . 236, 257, 
 
 Sukhavati-vytiha, 
 
 S'ukla, ... 85,201, 
 
 Avadana, 88, 
 
 S'uklodana, 
 
 S'ukshmatvak, 
 
 Suk-tung-Fo-muk-to-kow- 
 tsio-ming-wang-king, 
 
 Sukundala, 
 
 Sulakshana, ... 
 
 Sulochana, 
 
 Sum^gadha, ... 78,237, 
 
 Avadana, 78, 
 
 Sumalya, 
 
 Sumana, ...87,92,285, 
 
 story of, 
 
 Sumata, 
 
 Sumati, 
 
 Sumeru, . . 265 
 
 Sumitrd of Ratnabhijjiha, .. 
 
 Page 
 
 Sumukha, 
 
 Sunanda, 
 
 Sundara, 
 
 story of, 
 
 Sundari, 
 Sundrananda, ... 
 S'unyabhairava, 
 S'unyata, 
 
 91, 
 
 74, 119i 
 
 58, 72, 
 126, 
 
 316 
 77 
 119 
 92. 
 131 
 103 
 254 
 251 
 288 
 298 
 
 276 
 233 
 265 
 200 
 162 
 288 
 23& 
 296^ 
 201 
 122 
 25 
 
 173 
 
 95 
 
 230 
 
 46 
 238 
 237 
 7 
 299"^ 
 299 
 139 
 
 72 
 286 
 
 91 
 
 92 
 139 
 293 
 
 ih. 
 254-^ 
 127 
 267 
 215 
 
337 
 
 S'unyatavada, . . 
 
 S'unyavdda, 
 
 Suparaga, 
 
 Jataka, 
 
 Supars'va, 
 Supatra, 
 Supindola, 
 Suprabha, .. 
 Suprabhasa, 
 Suprabhata-stava, 
 Supratistbita, . . 
 Supriya,'23, 24,34,68, 69, 
 298, 
 
 story of, 
 
 Suradatta, 
 
 Suraiigama, .. 179, 
 
 Surasena, ... 78, 
 
 Surendra, . . 92, 
 
 Surendrabba . . 
 Surendradamana Avadana,. . . 
 
 246, 
 
 61, 
 
 303, 
 
 118, 
 
 8,9, 
 
 46, 47, 
 
 47, 
 
 Sures'varaprabba, 
 
 Surupa, 
 
 Surparaka, 
 
 Avadana, 
 
 Siirya, 
 
 Suryaketu, 
 
 Suryapraj napti-tika, 
 
 Siiryodaya, 
 
 Susambhava, . . . 
 
 Sus'ila, 
 
 Susima, 
 
 Sutasoma, 
 
 Sutasoma Jataka, 
 
 Suvarnabba, story of, 
 
 Suvarna-prabhasa, 
 
 Suvarnabba, ... 
 
 ■ I . — Avaddna, 
 
 Suvarnajambudbvaja-kancba- 
 
 nabba, ... • • • 
 
 Suvarna-prabbasa, 241, 
 
 Suvarna-prabbasita, 
 Suvarnaratnakara-cbh'atra- 
 
 kiita,, ... 246, 
 
 Suvarnavarna, 275, 376, 377, 
 278, 
 Suvarnavarnavadana, 
 Suvichintitartba, 
 Svabhavadbyas'aya, 
 
 Page 
 48 
 
 178 
 51 
 ib. 
 
 151 
 ib. 
 10 
 91 
 49 
 
 239 
 91 
 
 299 
 298 
 217 
 288 
 110 
 148 
 92 
 88 
 247 
 279 
 307 
 88 
 
 69, 70, 96 
 
 ... 276 
 
 ... 240 
 
 ... 270 
 
 245 
 
 237 
 
 11 
 
 56 
 
 56 
 
 294 
 
 243 
 
 34 
 
 88 
 
 246 
 244 
 246 
 
 248 
 
 279 
 275 
 209 
 116 
 
 Svagata story o£ . . 
 
 Svarangagbosba, . 
 
 Svarnaketu, 
 
 Svarnavati, . . . 254, 
 
 Svastika Gribapati, 
 
 Svastiman, 
 
 Avadana,. 
 
 Svayambbu, 249, 250, 251, 
 253, 254, 256, 257, 
 
 • — • Abbairavabali, 
 
 Ksbetra, 
 
 Parana, 
 
 Page 
 309 
 211 
 276 
 276 
 44 
 68 
 
 249, 
 
 Svelabrada, 
 
 S 'vetasubbranaga, 
 
 Svetaketu, 
 
 Syam^, 
 
 Jataka, 
 
 Syamaka, 
 
 Taksbaka, 
 Taksbas'ila, 
 
 Avadana, 
 story of, 
 
 9, 10, 61. 
 
 128, 
 135, 
 
 Tamradvipa, ... 
 
 Tantra, 
 
 Tapana, ... 
 
 Tara, _ 228, 254, 259, 
 
 Tarabbattarlkayaaamasbtot- 
 
 tara-s'ata, 
 Tarashtottara-s'ata-nama- 
 
 stotra 
 Tarquin tbe proud, . . . 
 
 Tarsbing-jih-ling-kia-king, 
 Ta sbing-mi-yen-king, 
 Tatavisuta, ... 
 Tatbagata, 43, 47, 84, 107, 
 
 114, 181, 208, 216, 218, 
 243, 236, 245, 
 Tath agata-gubyaka, 
 Tcbing-tsan- seng-t^o -f o-sbib- 
 
 sban-king 
 
 Tcbu-ja-bu, 
 Techapa, ,., , 
 Tej ass 'vara, 
 Tejobbairava, ... 
 Tejoganaraja, ... 
 Tiksh n ddbyas'aya, 
 Tiktamukba, ... 
 
 288 
 256 
 256 
 258 
 253 
 254 
 122 
 135 
 137 
 
 ib. 
 
 75 
 136 
 257 
 
 310 
 
 97 
 155 
 115 
 292 
 
 ib. 
 
 259 
 
 g 
 
 113 
 
 90 
 
 100 
 
 286 
 261 
 
 236 
 227 
 254 
 211 
 256 
 215 
 116 
 58 
 
838 
 
 
 
 Pa^e 
 
 
 fage 
 
 Timlftgila, 
 
 . • • 
 
 77 
 
 Upasika Achalasthira, 
 
 91 
 
 Tirthika, ^ ... 
 
 14, 
 
 20 
 
 Upatishya, not an alias of 
 
 
 Tishyaraksha, ,., 
 
 
 61 
 
 Maudgalyayana as stated 
 
 
 Tomala, 
 
 . . 1 
 
 119 
 
 on page 310 but a brother. 
 
 
 Tosala, 
 
 • • « 
 
 91 
 
 Both are sons of Sari, 45, 
 
 
 Trapusha, 
 
 
 156 
 
 148, 149, 
 
 310 
 
 Trinanjana, 
 
 . • t 
 
 91 
 
 Upavasa kusa, ... 
 
 275 
 
 Tripita 
 
 * • • 
 
 312 
 
 Upayaka, ... 152, 
 
 1.53 
 
 Tripithaka, Japanese, 
 
 
 183 
 
 Uposhadha, 122, 265, 266, 
 
 303 
 
 Triptadhyas'aya, 
 
 . . • 
 
 116 
 
 Avadana, 
 
 265 
 
 Tris'anku, 
 
 225, 
 
 226 
 
 Upura, 
 
 122 
 
 Tulakuchi, 
 
 . . . 
 
 7 
 
 Upyaka, story of. 
 
 152 
 
 Turakuri, 
 
 . .. 
 
 id. 
 
 Urumunda Hill, 10, 
 
 67 
 
 Turakuvi, 
 
 ... 
 
 id. 
 
 IJruvilv'a,' 44, 132, 136, 137, 
 
 
 Tushita, heaven, 122. 
 
 123, 
 
 
 157, 
 
 161 
 
 141, 
 
 200, 
 
 274 
 
 Usha, 
 
 174 
 
 Tvarkata, 
 
 • ■ • 
 
 44 
 
 Ushnishavijaya, 267, 
 
 292 
 
 Udapas'va, 
 
 . , 
 
 7 
 
 Sadhana, - . . , 
 
 292 
 
 Udayana, 
 
 74, 
 
 124 
 
 Utpala, ... 62, 
 
 131 
 
 Udayi, 
 
 150, 
 
 151 
 
 Utpalaka, 
 
 130 
 
 Udayibhaddhako, 
 
 . • * 
 
 7 
 
 Utpalavati ... 59, 91, 
 
 310 
 
 Udayibhava, . . . 
 
 . . . 
 
 ib. 
 
 Utsanga parvata. 
 
 123 
 
 Udayin, 
 
 • ■• 
 
 ib. 
 
 Uttara, ... 31,44,58, 
 
 119.y ■ 
 
 XJdayis'a, 
 
 . . . 
 
 ib. 
 
 Uttarapatha, ... 
 
 309 i' 
 
 Udyota, 
 
 • •• 
 
 78 
 
 Uttirna, . . . 86, 
 
 87 
 
 Udyaka, 
 
 I • • 
 
 160 
 
 Avadana, 
 
 86 
 
 Ugrachanda, . . . 
 
 ■ > • 
 
 196 
 
 Uttiya, 
 
 115 
 
 Ujjayini,' ■ ... 
 
 72, 
 
 125 
 
 Vagis'vara, ... 175,239, 
 
 254 
 
 Ujjvala, 
 
 . . . 
 
 166 
 
 VSgmatI, ... 252,253, 
 
 ib. 
 
 TJlkamukha, . . . 
 
 • • • 
 
 122 
 
 Vaijayanta, 
 
 23 
 
 Unmadayanti, 
 
 • . • 
 
 51 
 
 Vairochana, ... - 
 
 206 
 
 — — Jataka, 
 
 . . . 
 
 ib. 
 
 Vais'ali, 18,12,72,119,131, 
 
 
 Unnatadhyas'aya, 
 
 
 116 
 
 132, 141, 165, 166, 167, 
 
 
 Upachhanda, ... 
 
 
 251 
 
 266, 
 
 278 
 
 Upadika, 
 
 , , , 
 
 37 
 
 Vaishnavi, 
 
 196 
 
 Upagupta, 67, 222, 229 
 
 250, 
 
 
 Vais'ishtha, 
 
 135 
 
 
 275, 
 
 293 
 
 Vais'ravaiia, ... 166, 
 
 2i3 
 
 — ^ Avadana, 
 
 . . • 
 
 67 
 
 Vaisyas, ... 68, 106, 
 
 251 
 
 Upaka, 
 
 
 157 
 
 Vajapura, 
 
 91 
 
 UpakanthikarSma, 
 
 < • • 
 
 6 
 
 Vajra, 
 
 276 
 
 Upakes'ini, 
 
 . . . * 
 
 255 
 
 Vaj rabhairava-krodh adhipati 
 
 
 Upali, 
 
 152, 
 
 153 
 
 yoga, ■ ... 
 
 2 
 
 Upanalaka, 
 
 
 253 
 
 Vajracharchika, 
 
 292 
 
 Upananda, 
 
 70, 
 
 254 
 
 Vajradlaka, 
 
 2 
 
 ^ and Kuhana, 
 
 
 70 
 
 Vajradatta, 
 
 112 
 
 Upanshada, . . , 
 
 • . • 
 
 34 
 
 Vajradhara, ,,.. 175,262, 
 
 263 
 
 Uparishya, 
 
 
 58 
 
 Vajragandba, ... 
 
 292 
 
 XJpasena, 
 
 44, 
 
 149 
 
 Vajragdndhari, 
 
 ih 
 
339 
 
 
 
 Vage 
 
 
 Page 
 
 Vajragartha, ... 
 
 81, " 
 
 82 
 
 Vasu, 
 
 226 
 
 Vajrakrodha, ... 
 
 
 2 
 
 Vasuhandhu, 3, 221, 233, 
 
 234 
 
 Vajraka, the mountain, 
 
 
 63 
 
 Vasudhara, 
 
 232 
 
 Vajrakrodha Dakini, 
 
 
 1 
 
 Vasuki, ... 239, 
 
 257 
 
 Vajrakuta, 
 
 ... 
 
 250 
 
 Vasumati, 
 
 115 
 
 Vajramahakdla, 
 
 ... 
 
 239 
 
 Vasundhara, 269, 270, 271, 
 
 
 Vajramukuta, . . , 
 
 
 228 
 
 272, 273, 274, 
 
 292 
 
 Vajrapani, ... 84, 
 
 259J 
 
 263 
 
 Vasundharastottara, 
 
 274 
 
 Vajrapinda, , . . 
 
 ... 
 
 76 
 
 Vasundhardvrata, 
 
 271 
 
 Vajraprakara mount, 
 
 • • • 
 
 245 
 
 Vasundhara-vratotpatti Ava- 
 
 
 Vajrasattva, 1, 2, 252, 
 
 256, 
 
 258 
 
 dana, 
 
 269 
 
 Vajrasena, 
 
 
 135 
 
 Vasundharavrata-purvamur- 
 
 
 Vajras'iichi, . . . 
 
 
 268 
 
 tya mandala. 
 
 292 
 
 Vajratara, 
 
 
 292 
 
 Vasupuri, ... , ■ , 
 
 256 
 
 Vajravarahi, . . . 
 
 
 292 
 
 Vatsa, 
 
 160 
 
 Vajravati, 
 
 t • • 
 
 76 
 
 Vayu, _ ;.. 
 
 256 
 
 Vajravidarana, 
 
 
 292 
 
 V^yubhairava, 
 
 ib. 
 
 - nama-dharani- 
 
 
 Vayupuri, tbe temple of, . . 
 
 ib. 
 
 hridayopahridaja. 
 
 
 269 
 
 Vedas, the, 14, 44, 125, 225, 
 
 
 Vajravira, 
 
 
 2 
 
 295, 
 
 296 
 
 Vajra-yoga-s'adhana, 
 
 
 il. 
 
 Venuvana, 10, 46, 75, 
 
 277 
 
 Vajrayogini, . . . 
 
 
 289 
 
 Verudinga, ... 121, 
 
 122 
 
 Valkalayana, . . , 
 
 
 63 
 
 Vesthila, 
 
 91 
 
 Vanara Jdtaka, 
 
 
 146 
 
 Viehitradhyas'aya, 
 
 116 
 
 Va^i, 
 
 
 239 
 
 Videha, . . 39, 
 
 56 
 
 Vapushmadavadana, 
 
 88^ 
 
 200 
 
 Viditajasa, 
 
 13 
 
 Vanijyakara . . . 
 
 306, 
 
 309 
 
 Vidmisara, ... 7, 
 
 8 
 
 Varada, 
 
 ... 
 
 251 
 
 Vidura, 
 
 68 
 
 Varahi, 
 
 ... 
 
 196 
 
 Avadana, 
 
 ib. 
 
 Varanas'i, 121, 122, 123, 124, 
 
 
 Vidvan, 
 
 91 
 
 126, 128, 135, 136, 
 
 142, 
 
 
 Vidyadatta, ... 
 
 183 
 
 146, 151, 154, 
 
 157, 
 
 255 
 
 Vidyadhara, ... 
 
 62 
 
 Varaprabha, . . . 
 
 
 234 
 
 Vidyaharas, ... 
 
 107 
 
 Varapushpa, . . . 
 
 
 218 
 
 Vigatas'oka, ... 
 
 8 
 
 Varavari, 
 
 
 129 
 
 Vihara, 
 
 88 
 
 Varaya, 
 
 
 251 
 
 Avadana, ... 
 
 ib. 
 
 Varddhamana,... 
 
 
 116 
 
 Vijals, ... • • . 
 
 20 
 
 Varendra, 
 
 
 245 
 
 Vijayanta, ... ... 
 
 69 
 
 Varnas'varas, ... 
 
 
 24 
 
 Vijitari, 
 
 148 
 
 Varukachha, . . . 
 
 
 92 
 
 Vikrama, ... 
 
 234 
 
 Varshayana, ... 
 
 
 2 
 
 Vikramasthala, 
 
 253 
 
 Vartakapota Jataka, 
 
 
 52 
 
 Vikramas'ila, ... 
 
 222 
 
 Varuna, 14, 22, 107, 199, 254 
 
 J 
 
 Vikrames'vara, 
 
 ib. 
 
 
 256, 
 
 257 
 
 Vilokitamurdhd, 
 
 179 
 
 Vasava, 
 
 305, 
 
 306 
 
 Vimald, ... ••• 
 
 82 
 
 Vasavadatta, . . . 
 
 ... 
 
 67 
 
 Vimaladatta, ... 
 
 206 
 
 Vas'ishtha, 
 
 58, 
 
 265 
 
 Vimalagarbha, • • . 
 
 ib. 
 
340 
 
 Page 
 Vimalanetra, ... ••• 206 
 
 Vimaldvati, ... ... 253 
 
 Vimbisara, 24,119,124,161, 
 
 294, 300 
 Vinaya Sutra, .. . ... 169 
 
 Vindhya, ... 44,46, 125 
 
 Vindusara, ... ... 7 
 
 Vipas'cbit, ... ... 25 
 
 Vipas'yi, 34, 37, 38, 58, 87, 
 
 88, 95, 96, 100, 139, 153, 
 
 229, 250, 276, 278, 279, 
 
 295, 298, 
 
 Vipas'yi, the stupa of, ... 
 
 Vipuladhyas'aya, . . . 
 
 Viradatta, 
 
 "Viraja, 
 
 Virajadhvaja, ... 
 Virakus'a Avadana, 
 Viravati, ... ... 
 
 Virocbanadharini, 
 
 Viriidhaka, ..", 243, 
 
 Virupa, 14, 43, 275, 278, 
 
 Viriipaksha, ... 68, 166, 
 
 Viriipavadana, 
 
 Virurha, ... ... 
 
 Viryyavanta, ... 146, 
 
 Vis'a Jataka, ... 
 i'-Vis'akha, ... 123, 
 
 Vis'esliachaili, 
 Vishkambhi, 
 
 Vishnu, 
 
 Purina, 
 
 96, 97, 
 
 Suvarnavarana, 
 
 25, 96, 
 
 276, 
 
 Vis'uddhamati, 
 
 Vis'vabbadra, 
 
 Vis'vabhu, ... ... 
 
 Vis'vachandraka, ... 
 Yis'vakarma, 78, 125, 140, 
 
 299 
 88 
 116 
 183 
 204 
 246 
 274 
 256 
 276 
 166 
 279 
 243 
 36 
 68 
 148 
 52 
 124 
 219 
 98 
 96 
 199 
 7 
 141 
 281 
 251 
 281 
 256 
 
 Vis'vambhara, ... 50, 
 
 , Jataka, 
 
 Vis'vavasu, ... • • • 
 
 Vitas'oka, ... • • • 
 
 Viv arttanacharya, • • • 
 Vratamala, 
 
 Vratavadana-inala,103, 231, 
 
 Vrati, ... ••• 
 
 Vrinda, ... • • • 
 Vrishabhadatta, 
 Vrishabb a Jatak a, 
 
 Vulture peak, the 243, 
 Vyaghrapadya, 
 
 Yachana, ... ••• 
 
 Yajna, ... ••• 
 
 Ya jna Jataka, ... • • • 
 Yakshamalla, ... 
 
 Yakshas, ... 10, 
 Yama, ... 168,288, 
 
 Yamales'vara, . . ... 
 Yamuna, 
 Yana-siitra, 
 
 Yas'odbara, 27, 42, 43, 61, 
 
 64, 65, 66, 69, 70, 125, 
 
 126, 127, 129, 131, 133, 
 
 135, 136, 137, 145, 151, 
 
 152, 175, 205, 218, 
 
 Yas'odhara's blushing, 
 
 ■ — choice, 
 
 revenge, 
 
 Yasomati, ... 18, 
 Yas'omitra, ... 37, 
 ~- or Sundara Ava- 
 
 ddna, 
 Yasovati, story of, 
 Yogavira, 
 Yogini, 
 Yogini -yoga-hridaya. 
 
 Page 
 
 51 
 
 50 
 
 77 
 
 11 
 
 116 
 
 223 
 
 275 
 
 223 
 
 44 
 
 237 
 
 146 
 
 285 
 
 123 
 
 47 
 
 51 
 
 ib. 
 
 258 
 
 157 
 
 295 
 
 258 
 
 160 
 
 205 
 
 239 
 126 
 127 
 126 
 19 
 74 
 
 a. 
 
 296 
 
 2 
 
 ib. 
 
 lb.