Ancient Khotan : vol.1 / 680 ページ（白黒高解像度画像）

0680	Ancient Khotan : vol.1
古代コータン : vol.1

PART II

NOTES FROM THE GOŚRṄGA VYĀKARAṆA.

(Cf. 'Notes Chinoises sur l'Inde', V, by M. Sylvain Lévi, in the Bulletin de l' École Française d'
Extrême-Orient, vol. v. pp. 256 sqq.)

This work is an account of the Gośrṅga mountain and country, put into the mouth of Buddha as
prophecy. It is found in the Bkah-hgyur (Mdo xxx, ff. 336 b-354 b; see Rockhill, p. 231).

Foll. 337-340 a.—Buddha visits the site of the future kingdom of Dge-ba, or Li-yul, and sinks in
dhyāna on the peak of Mt. Gośrṅga, 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
Vihāras Spon-byed (Vrji), Hjigs-tshogs-spon-byed, Hod-can, Vi-si-mo-ña, Ye-śes-ri, Va-(?)no-co, and Dge-
hdun-skyon founded by the blessing of Mañjuśri, Ākāśagarbha ¹ (?), Avalokiteśvara, Maitreya, Bhūmigarbha ² (?),
Vaidyarāja ³ (?), and Samantabhadra respectively, as well as other Vihāras by other divinities (340 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 Vihāras the Ghaṇṭā 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 Nirvāṇa comes the story of Kustana and the Chinese
Minister Hjan-śo (sic), whose sovereign was named Cha-yaḥ (acc. to S. C. Das, op. cit., pp. 196-7 = the great
emperor Che-he-Wang, or Che-Hwang-te). In the time of Kustana arose many Vihāras, Caityas, &c. The
name Go-ma-sa-la-gan-da (according to the Sūtrapiṭaka 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-gan-da and
Hod-sruñ (Kaśyapa) caityas sink, the country is to sink.

Certain divinities are assigned as protectors of the country. The Sūtra (i.e. the Gośrṅga Vyākaraṇa)
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 Sūtra (343 a) from harming it. In order that the Sūtra should be
firmly established in Li-yul, it was taught by Buddha, on Gośrṅga, to the Aparānta 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-bahi-hbyuñ-
gnas (Punyasambhava ?), which would protect the fortress and district of the West, Ku-Sed.

The Northern district Sen-ža would be protected by an image Sen-ža, which would arise from the
nether world.

In the East the fortress and district of Phye-ma would be protected by the image Khu-laḥ (v. l. Kahi-laḥ).

In the North (sic for South?), before the Kaśyapa Caitya on Mt. Gośrṅga the image Phye (v. l. Phyi)-se
would protect the religion and country (346 a).

In the fortress Dge-ba-can, in the market-place Kla-(? Ka'a)-sta-hdi-ze, in the Royal Palace, an image
of Buddha would protect the fortress and district.

In the region Ño-mo-ña, 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, l. 10) would protect the fortress Dge-ba-can and district.

In the Vihāra Di-na-(Ni-na?)-dzya would be an image of Dipamkara Buddha, surpassing all others, made
in Thor-koḥ (khoḥ? khuḥ?) of Jambudvīpa. The people of Li-yul would call it Hkhor-bahi-mar-me-mdzad
(Cakradīpamkara?), and it would be a model for all the Li-yul images made in Thor-koḥ. It would
guard the religion and district (346 b).

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