NOTES FROM THE GOSRNGA VYAKARANA.
(Cf. Notes Chinoises sur l'Inde ', V, by M. SYLVAIN Li vI, in the Bulletin de l' École Française d'
Extrême-Orient, vol. v. pp. 256 sqq.)
THIS work is an account of the Godrizga mountain and country, put into the mouth of Buddha as prophecy. It is found in the Bkalz-hgyur (Mdo xxx, ff. 336 b-354 b ; see Rockhill, p. 231).
Foll. 337-34° a.—Buddha visits the site of the future kingdom of Dge-ba, or Li yul, and sinks in dhyâna on the peak of Mt. Go. rizga, on which occasion we find mentioned in the north a great lake, a little distance from which Buddha meditated, in the west the Caitya Go-ma-sa-la-gan-da (338 b) and the Vihâras Spoia-byed (Vrji), Hjigs-tshogs-sport-byed, Hod-can, Vi-si-mo-n"a, Ye-ses-ri, Va-(?)-no-co, and Dgehdun-skyoh founded by the blessing of Mafju§ri, Akâsagarbha 1 (?), Avalokitesrvara, Maitreya, Bhûmigarbha 2 (?), Vaidyarâja 3 (?), and Samantabhadra respectively, as well as other Vihâras by other divinities (goo a).
Foll. 340 a-b.—Here is told the incident of the 353 (sic) lotuses (Rockhill) and it is prophesied that in a like number of Vihâras the Ghantâ would be sounded in this country. The Go-ma-sa-la-gan-da country receives the blessing of Buddha.
Foll. 341 a-342 b.—One hundred years after the Nirvâna comes the story of Kustana and the Chinese Minister Hjan-do (sic), whose sovereign was named Cha yah (ace. to S. C. Das, op. cit., pp. 196-7 = the great emperor Cite-he- Wang, or Che-Hwang-te). In the time of Kustana arose many Vihâras, Caityas, &c. The name Go-ma-sa-la gan-da (according to the Siitrapitaka derived from being on the bank of the river Go-ma, cf. Lévi, op. cit., p. 258) and that of Dge-ba are explained (342 a). When the Go-ma-sa-la gara-da and the Hod-sruiz (Kagyapa) caityas sink, the country is to sink.
Certain divinities are assigned as protectors of the country. The Sara (i. e. the Gosrriga Vyâkarana) is to be read in times of trouble and danger (342 b).
Foll. 343 a-345 b.—In future times the Sum pa and Bod-pa, and also the Chinese, would invade the country, but would be diverted by the Sara. (343 a) from harming it. In order that the Sara should be firmly established in Li-yul, it was taught by Buddha, on Go. riaga, to the Aparanta king and his ministers from Li-yul.
Foll. 345 b-347 a.—In future invasions by the Sum pa, Drug-gu, Hor, and others, the country would be defended by images of Buddha brought from various other countries (345 b).
From the fortress Dge-ba-can (capital of Dge-ba) would come the image of Buddha Bde-balzi-Izbyuhgnas (Punyasambhava ?), which would protect the fortress and district of the West, Ku-.fed.
The Northern district Sen-za would be protected by an image ..en-za, which would arise from the nether world.
In the East the fortress and district of Phye-ma would be protected by the image Kihu-lait (v. 1. Kahi-lah). In the North (sic for South ?), before the Kagyapa Caitya on Mt. Go. rizga the image Plzye (v.1. Phyi)-se would protect the religion and country (346 a).
In the fortress Dge-ba-can, in the market-place Kla-(? Ka'a)-sta-Izdi-ze, in the Royal Palace, an image of Buddha would protect the fortress and district.
In the region Re-mo-ila, where king Yol (= Ye-u-la of p. 581 ?) proposed (` will propose 'gros-byed par-hgyur) to build a fortress, an image called Cu-gon-pan (cf. p. 583, 1. 10) would protect the fortress Dge-ba-can and district.
In the Vihâra Di-na-(1Vi-na ?)-dzya would be an image of Diparnkara Buddha, surpassing all others, made in Thor-koh (khoh ? khuh ?) of Jambudvipa. The people of Li-yul would call it Hkhor-balzi-mar-me-mdzad (Cakradipamkara ?), and it would be a model for all the Li-yul images made in Thor-koh. It would guard the religion and district (346 b).
I Nam-mkhahi-sniin-po. 2 Sabi-snip-po. 3 Sman-gyi-rgyal-po.