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Difference between revisions of "ORIGIN OF THE AVALOKITESVARA OF POTALA"

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ORIGIN OF THE [[AVALOKITESVARA]] OF POTALA
  
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ORIGIN OF THE AVALOKITESVARA OF POTALA
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[[Lokesh Chandra]]
  
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Lokesh Chandra New Delhi
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{{Wiki|New Delhi}}
  
  
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Hsuan-tsang refers to Avalokite§vara on the Potala in the following words (Beal 1884:2·. 23.3): "To the east of 'th Malaya mountains is Mount Po-ta-lo-kia (Potalaka). The passes of this mountain are very dangerous, its sides are precipitous, and its valleys rugged. On tJ:ie "top of the mountain is a lake; its waters are clear as a mirror. From a hollow proceeds a great river which encircles the mountain as it flows down twenty times and then enters the southern sea. By the side of the lake is a rock-palace of the Devas. Here Avalokitesvara in coming and going takes his abode. Those who strongly desire
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[[Hsuan-tsang]] refers to Avalokiteévara on the [[Potala]] in the following words (Beal 1884:2.233): "To the [[east]] of the [[Malaya]] [[mountains]] is Mount [[Po-ta-lo-kia]] ([[Potalaka]]). The passes of this mountain are very [[dangerous]]; its sides are precipitous, and its valleys rugged. On the top of the mountain is a lake; its waters are clear as a [[mirror]]. From a hollow proceeds a great [[river]] which encircles the mountain as it flows down twenty times and then enters the southern sea. By the side of the lake is a rock-palace of the [[Devas]]. Here [[Avalokitesvara]] in coming and going takes his abode. Those who strongly [[desire]] to see this [[Bodhisattva]] do not regard their [[lives]], but, crossing the [[water]] (fording the streams), climb the mountain forgetful of its difficulties and dangers* of those who make the attempt there are very few who reach the summit. But even of those who dwell below the mountain, if they earnestly pray and beg to behold the [[god]], sometimes he appears as Tsz'-tsai-t’ien (Isvara-deva), sometimes under the [[form]] of a [[yogi]] (a Pam^u-pata); he addresses them with {{Wiki|benevolent}} words and then they obtain their wishes according to their [[desires]]".
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to see this Bodhisattva do not regard their lives, but, crossing the water (fording the streams), climb the mountain forgetful of its difficulties and dangers of those who make the attempt there are very few who reach the summit. But even of those who dwell below the mountain, if 'they earnestly pray and beg to behold the god, sometimes he appears as Tsz'-tsai-t'ien (ISvara-deva), sometimes under the form of a yogi (a Pamsu- pata); he addresses them_with benevolent words and then they obtain their wishes according to theii desires".
 
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Watters (1905:2.229} summarises the above passage as follows: "In the south of the country near the sea was the Mo-lo-ya (Malaya) mountain, with lofty cliffs and ridges and
 
  
 +
Watters (1905:2.229) summarises the above passage as follows: "In the [[south]] of the country near the sea was the Mo-lo-ya ([[Malaya]]) mountain, with lofty cliffs and ridges and  deep valleys and gullies, on which were sandal, {{Wiki|camphor}} and other [[trees]]. To the [[east]] of this was Pu-ta-lo-ka (Putalaka) mountain with steep narrow [[paths]] over its cliffs and gorges in irregular [[confusion]]; on the top was a lake of clear [[water]], whence issued a [[river]] which, on its way to the sea, flowed twenty times round the mountain. By the side of the lake was a stone Deva-palace frequented by Kuan-tzu-tsai P’usa. Devotées, risking [[life]], brave [[water]] and mountain to see the P’usa, but only a few succeed in reaching the [[shrine]]. To the [[people]] at the foot of the mountain who pray for a [[sight]] of the P’usa he appears sometimes as a Päsupata [[Tirthika]], or as [[Mahesvara]], and consoles the suppliant with this bio) answer"
  
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deep valleys and gullies, on which were sandal, camphor and other trees. To the east of this was Pu-ta-lo-ka (Putalaka) mountain with steep narrow paths over its cliffs and gorges in irregular confusion; on the top was a lake of clear water, whence issued a river which, on its way to the sea, flowed twenty times round the mountain. By the side of the lake was a stone Deva-palace frequented by Kuan-tzu-tsai P'usa.
+
Hsuan-^tsang must have read in the [[Avatamsaka-sutra]] about the [[earthly]] [[paradise]] of [[Avalokitesvara]]: "[[Potalaka]] is on the sea-side in the [[south]], it has woods, and streams, and tanks, and is in fact a sort of [[earthly]] [[paradise]]. [[Buddha-bhadra]] (A.D. 420) calls Kuanyin's mountain [[Kuang-ming]] or ’[[Brilliance]]’, which is usually given as the rendering for ✓ — [[Malaya]], but a later [[translator]], [[Sikshananda]], transcribes the [[name]] [[Potalaka]]” (Watters 1905:2.231). Buddhabhadra’s rendering of [[Potala]] is "[[Brilliance]]”. It refers to its {{Wiki|etymology}}: [[Tamil]] pottu fcotti-) ’to {{Wiki|light}} (as a [[fire]])', Kota pot- fpoty-) [[id]]., [[Kannada]] pottu n. ’flaming'-f pottige 'flaming, flame', Tulu potta ’[[hot]], burning’ (Burrow/Emeheau 1961:298 no. 3691). In [[Kannada]] analogous words are: pottige ’flaming, flame', pottisu ’to [[cause]] to burn with flame, to kindle, to {{Wiki|light}}* pottu 'to begin to burn with flame, to be kindled, to catch [[fire]], to flame’, pottu '1. flaming, 2. the {{Wiki|sun}}, 3. time' (Kittel 1894:1020). In [[ancient]] times tne magnificence of the [[temple]] of [[Avalokitesvara]] must have been resplendent and’dazzling to the {{Wiki|devotees}} who reached it after negotiating inaccessible cliffs and ravines: a {{Wiki|transcendence}} beyond forbidding barriers.
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Devotees, risking life, brave water and mountain to see the P'usa, but only a-few succeed in reaching the shrine. To the people at the foot of the mountain who pray for a sight of the P usa he appears sometimes as a Pasupata Tirthika, or as Mahesvara, and consoles the suppliant with this (sia) answer"
 
  
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Hsuan-tsang must have read in the Avatamsaka-sutra about the earthly paradise of Avalokitesvara: "Potalaka is on the.sea-side in the south, it has woods, and streams, and tanks, and is in fact a sort of earthly paradise. Buddha­ bhadra (A.D. 420) calls.Kuanyin's mountain Kuang-ming or
+
[[Kailash]]
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'Brilliance•·, which is usually given as the rendering for Malaya, but a later translator, S"ikshananda, transcribes the
 
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name Potalaka" {Watters 1905:2.231). Buddhabhadra's rendering Potala is "Brilliance". It refers to its etymology': Tamil pottu potti.,..J ·to light (as a fire)·, Rota pot- t,oty-) id., Kannada pottu n. '·flaming' , pottige ' flaming, flame', Tulu potta 'hot;., burning' (Burrow/Emeheau 1961:298 no. 3691). In Kannada analogous words are:  flaming, 'to cause to burn with flame, to kindle, to light' pottu 'to begin to ' burn with flame, to be kindled, to catch fire, to flame',p ttu 1 l. flaming, 2. the sun, 3. time,· (Kittel 1894:1020). In ancient times tne magnificence of the temple of Avalokitesvara must have been resplendent and·dazzling to the devotees who reached it after negotiating inaccessible cliffs and ravines: a transcendence beyond forbidding barriers.
 
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7 Kailash.
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In the above passage [[Avalokitesvara]] at [[Potala]] sometimes take the [[form]] of Tsvara ([[Siva]]) and sometimes that of a Pasupata z ‘ . z
 +
[[yogin]]. In fact [[Siva]] was metamorphosed into [[Avalokitesvara]].
  
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In the above passage Avalokitesvara at Potala sometimes take the form of Isvara {Siva) and sometimes that of a.Pa$upata yogin. In fact Siva was metamorph sed into Avalokite vara.
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This is corroborated by the Nilakanthaka and Nilakantha-dharani, where [[Nilakantha]] [[Lokesvara]] is an apotheosis of [[Siva]] and {{Wiki|Visnu}} (Hari-Hara). The Nllakanthaka was translated into {{Wiki|Chinese}} by • > three [[masters]] in the seventh and early eighth century: by Chih-t’ung twice during A.D. 627-649 (T. 1057a and T. 1057b = Nj. 318), by [[Bhagavaddharma]] during A.D. 650-660 (T. 1059 and T. 1060 = Nj. 320), and by [[Bodhiruci]] in A.D. 709 (T. 1058 -Nj. 319).
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This is coroborated by   Nilakantha-dharani where Nilakantha Lokesvara is an a theosis of Shiva and Vishnu·
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The Nilakantha-dharani was translated into {{Wiki|Chinese}} by [[Vajrabodhi]] (worked A.D. 719-741, T. 1112) , twice by his [[disciple]] [[Amoghavajra]] (worked A.D. 723-774, T. 1111, 1113b, and in the fourteenth century by Dhyanabhadra (worked A.D.1326-1363, T. 1113a).
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(Hari-Har'  a) The Nilakan. t. haka was translated into .Chinese by  
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Twelve scrolls of [[Nilakantha]] [[Lokesvara]] texts in {{Wiki|Chinese}}
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three ma.sters in the seventh and early eighth century: by Chih-t'ung twice during A.D. 627-649 (T. 1057a and T. 1057b = Nj. 318), by Bhagavaddharma during A.D. 650-660 and by Bodhiruci in A.D. 709  
 
  
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The Nilaka.n.tha-dhara.ni was translated into Chinese by Vajrabodhi1    (worked A.D. 719-741, T. 1112), twice by his
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have been found at [[Tun-huang]] (Giles 1957:105-106). {{Wiki|Manuscript}} 3793 of the Stein Collection of {{Wiki|Chinese}} scrolls from [[Tun-huang]] adds a note at the end: ’Translated at [[wikipedia:Khotan|Khotan]] by the [[sramana]] [[Bhagavaddharma]] of [[Western]] [[India]]’. Here [[West]] means ’[[South India]]’ as we have already pointed out in our article on Oddiyäna I * *
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disciple Amoghavajra (worked A.D. 723-774, and in the fourteenth century by Dhyanabhadra (worke, d A.D.1326- 1363, T. 1113a)•
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(in print). It is notable that [[Bhagavaddharma]] accomplished the translation at [[wikipedia:Khotan|Khotan]]. Nilakandi for [[Nilakantha]] in [[Amoghavajra]]' s translation (T. 1113b), is a {{Wiki|Central Asian}} [[form]]: [[Uigur]] {{Wiki|nominative}} singular ending in .
  
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Twelve scrolls of Nilaka Lokesvara texts in Chinese have been found at Tun-huang (Giles 1957:105-106). Manuscript 3793 of the Stein Collection of Chinese scrolls from Tun-huang adds a note at the end: 'Translated at Khotan by the sramana Bhagavad dharma of Western India'. Here West means 'South
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ÄMOGHVAJRA'S VERSION
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India' as we have already pointed out in our·
 
  
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It is notable that Bhagavaddharma accomplished the translation at Khotan. Nilakandi for Nilakantha in Amo­gahavajra's translation , is a Central Asian form: Uigur nominative singular ending in  AMOGHVAJRA'S VERSION
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The version of [[Amoghavajra]] (T. 1113b) has been the most wide spread ever since it was written in the eighth century. Its [[popularity]] has not waned to this day. Suzuki (1950:22-23) includes its English rendering as an [[essential]] part of the [[Zen]] repertoire of [[sutras]], "what the [[Zen]] [[monk]] reads before the [[Buddha]] in his [[daily service]], where his [[thoughts]] move in his leisure hours" (ibid. 11) :
  
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The version of Amoghcivajra  has been the most w..ide spread ever since it was written in the eighth century
 
  
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Its popularity has not waned to this day. Suzuki (1950 :.22-23) includes its english rendering as an essential part of the Zen repertoire of sutras, "what the Zen monk reads before the Buddha in his daily service, where his thoughts move in his leisure hours" (ibid. 11):
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Suzuki's Translation
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[[DHARANI]] OF THE GREAT COMPASSIONATE ONE
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 +
 
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Adoration to the Triple, [[Treasure]]!
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 +
 
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Adoration to [[Avalokiteshvara]] the [[Bodhisattva-Mahasattva]] who is the [[great compassionate one]]!
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Om, to rhe one who performs a leap beyond all {{Wiki|fears}}!
 +
 
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Having adored him, may I enter into the [[heart]] of the blue—necked one known as the [[noble]] adorable [[Avalokitesvara]]. It means the completing of all meaning, it is [[pure]], it is that which makes-all [[beings]] victorious and cleanses the [[path]] of [[existence]].
 +
 
 +
Thus: Om, the [[seer]], the [[world-transcending]] one!. 0 [[Hari]] the Mahäbodhisattva!.
  
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Suzuki's Translation
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All, all!
  
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DHARAN.I OF THE GREAT COMPASSIONATE ONE
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[[Defilement]], defilement!-The [[earth]], the [[earth]]! It is the [[heart]]! Do, do the work!
  
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Adoration to the Triple, Treasure!
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Hold fast, hold fast! 0 great victor!
  
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Adoration to Avalokitesvara the Bodhisattva-Mahasattva who .i the great compassionate one!
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Hold on, hold on! I hold on!
  
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Om, to che one who performs a leap beyond all fears!
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To [[Indra]] the creator!
  
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Having adored him, may I enter into the heart of the blue-necked one known as the noble adorable Avalokitelvara. It means the completing of all meaning, it is pure, it is that which makes­ all beings victorious and cleanses the path of existence.
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Move, move, my defilement-free {{Wiki|seal}}!
  
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Thus:
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Come, come!
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Om, the seer, the world-transcending one!.
 
  
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0 Hari the Mahabodhisattva!. All, all!
 
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Defilement, defilement!, The earth, the earth!
 
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It is the heart!
 
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Do, do the work!
 
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Hold fast, hold fast!
 
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0 great victor!
 
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Hold on, hold on!
 
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I hold on!
 
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To Indra the creator!
 
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Move, move, my defilement-free seal! Come, come!
 
 
Hear, hear!
 
Hear, hear!
  
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A joy springs up in me!
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A [[joy]] springs up in me!
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Speak, speak!.Pirecting!
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Speak, speak!. Directing!
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Hulu, hulu, [[mala]], hulu, hulu, hile!
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Sara, sara! siri, siri! [[suru]], [[suru]]!
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Be [[awakened]], be [[awakened]]!
  
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Hulu, hulu, mala, hulu, hulu, bile! Sara, sara! siri, siri! suru, suru! Je awakened, be awakened!
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Have [[awakened]], have [[awakened]]! 0 [[merciful]] one, [[blue-necked]] onel Of [[daring]] ones, to the [[joyous]], hail! To the successful one, hail!
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Have awakened, have awakened!
 
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0 merciful one, blue-necked one:
 
  
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Of da ing ones, to the joyous, hail! To the successful one, hail!
 
 
To the great successful one, hail!
 
To the great successful one, hail!
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To the one who has attained mastery in the discipline hail! To the blue-necked one, hail!·
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To the one who has [[attained]] [[mastery]] in the [[discipline]], hail!
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To the [[blue-necked]] one, hail!
  
 
To the boar-faced one, hail!
 
To the boar-faced one, hail!
  
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To the one with a lion's head and face, hail! To the one who holds a weapon in his hand, hail! To the one who holds a wheel in his hand, hail! To the one who holds a lotus in his hand, hail! To the blue-necked far-causing one, hail!
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To the one with a lion’s head and face, hail!
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To the beneficient one referred to in this DharanI beginning with "namah", hail! .
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duration to the triple Treasure! Adoration to Avalokite,vara!
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To the one who holds a weapon in his hand, hail!
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To the one who holds [[a wheel]] in his hand, hail!
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To the one who holds a [[lotus]] in his hand, hail!
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To the [[blue-necked]] far-causing one, hail!
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To the beneficient one referred to in this [[Dharani]] beginning with "[[namah]]", hail!
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Adoration to the triple [[Treasure]]!
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Adoration to [[Avalokitesvara]]!
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Hail!
 
Hail!
  
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May these [prayers] be successful! To this magical formula, hail!
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May these [[[prayers]]] be successful!
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To this [[magical]] [[formula]], hail!
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Suzuki has used the [[Sanskrit]] text in [[Siddham]] [[script]] given / alongside the {{Wiki|Chinese}} transcription, as the basis for his translation. The [[Sanskrit]] is corrupt beyond {{Wiki|recognition}} in certain cases: dhava [[namo]] narakidhi herima.
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Suzuki has taken ’0 [[Hari]]' from another version. [[Sarva]] sarva 'all, all', is in fact [[sarpa]] [[sarpa]] 'descend descend'. [[Mala]] [[mala]] translated by Suzuki as '[[defilement]], [[defilement]]' should be smara smara 'bear in [[mind]], bear in [[mind]]'. Dhirini-raya is rendered as ' I hold on. To [[Indra]] the creator'.
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Its correct [[Sanskrit]] is dharini-raja *0 Lore of the [[dharani]] (namely, [[Nilakantha]] [[Lokesvara]]) '. Vasa-vasam prasaya is done into English as 'Speak! speak! Directing*.
  
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Suzuki has used the Sanskrit text in Siddham script given
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Its [[Sanskrit]] reconstruction is visam visam pranasaya ’destroy every [[poison]] (of the senses)'.dhasinina . pasamana [[svaha]] is interpreted as 'of [[daring]] one, to the [[joyous]], hail'.
  
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alongside the Chinese transcription, as the basis for his translation. The Sanskrit is corrupt beyond recognition in certain cases: dhava  namo na.mkidhi  her-ima. Suzuki has taken 'O Hari' from another version. Stn'WZ sai-va 'all, all', is in fact smrpa  saipa 'descend descend'• Mala mala translated by Suzuki as 'defilement, defilement' should be smara 81l'laN 'bear in mind, bear in mind'• Dhiri:,:zi-mya is rendered as 'I hold on. To Indra the creator'. Its correct Sanskrit is dhZa-ini-?,aja 'O Lore of the dhar>a?Ji (namely, Nilakai]- ha Lokesva1:a)'. Vafa-Vafam prosaya is done into English as 'Speak! speak! Directing'. Its Sanskrit reconstruction is vifam vifam p'ND'J,ljsaya 'destroy every poison (of the senses)'. Ohafi1}ina. pafamana svaha is interpreted
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Its correct text would be [dehi me] darsanam/praharamanaya [[svaha]] appear [unto me].  
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as.'of daring one, to the joyous,- hail' Its correct text would be [ dehi me] dcwsanain/pr-ahaPamarjaya 11vaha ppear [unto me]. To the over­:looking Lord, hail'. Suzuki has missed not only tfie woras of the
 
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abaranI; but also its structure. The dnarani can be divided into five parts:
 
  
 +
To the overlooking Lord, hail'. Suzuki has missed not only the words of the [[dharani]], but also its {{Wiki|structure}}. The [[dharani]] can be divided ’ into five parts:
  
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1. initial salutation,
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1. initial salutation,  
  
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2. name of the Avalokitesvara,
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2. [[name]] of the [[Avalokitesvara]],  
  
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3. slok enunciating merits of the hfdaya­ dhara I,
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3. [[sloka]] enunciating merit's of the hrdaya-dharani,  
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4. dharaoI commencing with the classical phrase tadyatha,
 
  
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5. final salutation.
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4. [[dharani]] commencing with the classical [[phrase]] [[tadyatha]],
  
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It escaped the attention of Suzuki that the third part is a ;loka.
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5. final salutation. It escaped the [[attention]] of Suzuki that the third part is a [[sloka]].
  
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Transcription 1: Siddham script of Chinese Tripitaka
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Transcription 1: [[Siddham]] [[script]] of [[Chinese Tripitaka]]
  
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The text as written in Siddham script in the Chinese Tripitaka {T. 1113b, 20.498-501) is transcribed below:
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The text as written in [[Siddham]] [[script]] in the [[Chinese Tripitaka]] (T. 1113b, 20.498-501) is transcribed below:
  
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Name Ratna-trayaya
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[[Namo]] Ratna-trayaya
  
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1. Name arya avalokitesvaraya, bodhisatvaya mahasatvaya mahakarunikaya.
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1. [[Namo]] aryavalokitesvaraya, bodhisatvaya mahasatvaya mahakarunikaya.
  
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2. Om sarva-rabhya-sudhana dasya I).amosk:rta imo aryavaruki-tesivaram dhava name narakidhi.
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2. Om sarva-rabhya-sudhana dasya namoskrta imo aryavaruki-tesivaram dhava [[namo]] narakidhi.
  
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3. Heri'ma vadhasamel sarva ath-adu subha•m /ajeyam sarva bhutanama va-gama-vadudu2//
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3. Herima vadhasame^ sarva athadu subham ajeyam sarva-bhutanama va-gama-vadudu
  
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4. Tadyatha /
+
4. [[Tadyatha]]
 +
-
  
−
Om/ Avaloka3 lokatekarate/ ehya mahabodhisatva sarva
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Om / Avaloka lokatekarate/ ehya [[maha]] [[bodhisattva]] sarva sarva/ [[mala]] [[mala]] mama hrdayam/ [[kuru]] [[kuru]] [[karma]]/ dhuru dhuru vajayate mahavajayate/ [[dhara]] [[dhara]] dhirini-raya/ cala-dala mama vamara-muktele , ehe-ehe/ cinda cinda
  
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sarva/ mala mala mama hrdayam/ kuru kuru karma/ dhuru dhuru vajayate maha aJayate/ dhara dhara dhirini-raya cala-bala mama vamara-muktele, ehe-ehe/
+
arsam pracali/ vasa-vasam prasaya/ huru huru [[mara]] huru, huru/ sara sara siri siri [[suru]] [[suru]]/ bodhiya bodhiya bodhiya bodhiya/ [[maitriya]] Narakindi dhasinina pasamana [[svaha]]/ siddhaya [[svaha]]/ mahasiddhaya [[svaha]]/ siddhayo-gesvakaraya [[svaha]] Narakindi [[svaha]]
−
 
−
cinda cinda/ ariam pracali/ va a-va am7 prasaya/ huru huru mara huru_
 
  
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huru/ sara sara siri siri suru suru/ bodhiya bodhiya bodhaya bodhaya/ maitriya Narakindi dha i ina pa amana
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Maranara [[svaha]]/ sirasamha- mukhaya [[svaha]] pamahasiddhaya [[svaha]]/ cakrasiddhaya [[svaha]]/ padma-kastaya [[svaha]]/ Narakindi vagaraya [[svaha]]/ mabari sankaya [[svaha]].
  
−
svaha/ siddhaya svaha/ mahasiddhaya svaha/ siddhayo
+
5. [[Namo]] raratna trayaya/ [[Namo]] aryavarokitesvaraya [[bodhi svaha]]
  
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gesvakaraya svaha/ Narakindi svaha/
+
The above text can be corrected by a comparison with the version of Chih-t’ung (worked A.D. 627-649); which we find in / the [[Ming]] edition of the [[Chinese Tripitaka]]. All the [[Sanskrit]] texts occuring in the [[Ming]] [[Tripitaka]] were collected together by Rol-pahi-rdo-rje and his assistants in 8+2 volumes of the quadrilingual collection of dharaijis which bears the {{Wiki|Chinese}}  title: Yu [[chih]] man han meng-ku hsi - fan ho-pi ta-tsang [[ch'uan]] [[chou]] (edited by the author in 22 volumes under the title [[Sanskrit]] Texts from the {{Wiki|Imperial Palace}} ac {{Wiki|Peking}}, abbreviated to STP) .
  
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Maranara  sva- ha- / sirasam• ha-10mukh-aya sv-ah-a/
+
The prime [[objective]] of the redactors of the quadrilingual dharani-collection was to restore the [[Sanskrit]] text to its appropriate accuracy with the help of [[Tibetan texts]]. It proved to be a remarkable [[effort]] at textual reconstruction undertaken as early as the first half of the 18th century.
  
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pamahasiddhaya11 svaha/ cakrasiddhay1a2 svaha/ padma-
+
Transcription 2: Reconstructed [[Sanskrit]] Text
  
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kastaya svaha/ Narakindi vagaraya svaha/ mabari sankaya
+
Here below is the reconstituted [[Sanskrit]] text with variant readings from STP. 5.1290-6.1304 which have been used for emendations:
−
svaha.
 
  
−
5. Namo raratna ·trayaya/ Namo arya avarokitesvaraya buo.h.svaha//
+
/[[Namo]] Ratna-trayaya/
  
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The above text can be corrected by a comparison with the version of Chih-t'ung {worked A.O. 627-649); which we find in the Ming edition of the Chinese Tripitaka. All the•Sanskrit texts occurring in the Ming Tripitaka . were collected together by Rol-pat-i-rdo-rje and his assistants in 8+2 volumes of -f:he quadrilingual collection of dhara:tiis which bears the Chinese title: .lu  chih  man  1um  m3ng-ku hsi - fan ho-pi ta-tsang  ch'uan  chou (edited by the author in 22 volumes under the title Sanskrit Texts  fr-om the Imper-i.aZ  Palace ac  Peking., abbreviated to STP). The prime.objective of the redactors of the quadrilingual dhara I­ collection was to restore the Sanskrit text to its appropriate accuracy with the help of Tibetan texts. It proved to be a remarkable effort at textual reconstruction undertaken as early as the first half of the 18th century-
+
[[Nama]] aryavalokitesvaraya bodhisattvaya mahasattväya mahakärunikaya/
  
 +
Om/ sarva-bhaya-sodhanaya tasya namaskrtva imu [[aryavalokitesvara]] tava [[namo]] [[Nilakantha]]/ hrdayam vartayisyami’ sarvartha-sadhanam subham/
 +
ajeyam sarva-bhutanam bhava-marga-visodhakam // [[Tadyatha]]/
  
−
Transcription 2: Reconstructed Sanskrit Text
+
Om/ Alokadhipati lokatikranta/ ehy-[ehi] [[mahabodhisattva]] sarpa-sarpa/ smara/smara hrdayam/ kuru-kuru [[karma]]/ dhuru-dhuru vijayate mahavijayate/ dhara-dhara dharini-raja / cala-cala marna vimala-murtte , ehi-ehi/ chinda-chinda/ arsa pracali/ visam-visam pranasaya/ hulu-hulu smara hulu-hulu/ sara-sara siri-siri suru-suru/ bodhiya-bodhiya bodhaya-bodhaya/ [[maitriya]] [[Nilakantha]] [dehi me]  darsanam / Praharayamanaya [[svaha]]/ siddhaya [[svaha]]/ mahasiddhaya [[svaha]]/
  
−
Here below is the reconstituted Sanskrit text with variant readings from STP. 5.1290-6.1304 which have been used for remendations:
+
siddhayogisvaraya [[svaha]]/ Nilakanthaya [[svaha]]/
  
−
Namo Ratna-trayaya  Nama arya avalokitesvaraya bodhisattvaya mahasattvaya mahakarunikaya/
+
varaha-mukhaya [[svaha]]/ narasimha-mukhaya [[svaha]]/
−
Orn/ sarva-bhaya- odhanaya tasya namaskftVa imu ltryava­
 
−
avalokitesvara tava name Nilakantha/
 
−
hrdayam vartayi yami1 sarvar a-sadhanam subham/
 
−
ajeyam sarva-bhutanam phava-marga-visodhak2a/m/ Tadyatha/
 
−
Om/ A- loka- dhipati 3  loka- tikra- nta/ e"hy-[ehi] maha-bodhisattva
 
  
−
sarpa-sarpa/ smara/smara hrdayam/ kuru-kuru karma/dhuru-dhuru vijayate mahavijayate/ dhar -dhara dharini­ raja5/ cala-cala mama vimala-murtte6, ehi-ehi/ chind -
+
gada-hastaya [[svaha]]/ cakra-hastaya [[svaha]]/ padma-hastaya [[svaha]]/ Nilakantha-pandaraya [[svaha]]/ Mahatali-Sankaraya [[svaha]],
−
chinda/ .arsa pracali/ vi.sam-vi.sam7 pra.na aya/ hulu-hulu smara hulu-hulu/ ifara-sara siri-siri suru-suru/ bodhiya­ bodhiya bodhaya-bodhaya/ maitriya Nilakantha [dehi me] darsanam Prahariyamil}iya svaha/ siddhiya svihi/ mahisiddhiya svihi/ siddhayogi,variya svihi/ Nilakanthiya svaha/ var-aha-mukha-ya9  sva
 
−
nara.simha-mukha-yal sv-aha-/ gada-hastaya svaha/ cakra-hastaya hastaya svaha/ svaha/ padma­
 
−
 
−
Nilakantha-pandaraya
 
−
Namo ratna-trayaya/
 
−
svaha/ Mahatali-Sa karaya svaha,
 
−
Narna arya avalokite varaya bodhisattvaya svaha/ ,
 
  
 +
5. [[Namo]] ratna-trayaya/ [[Nama]] aryavalokitesvaraya bodhisattvaya [[svaha]]/
  
 
Notes to both Transcriptions
 
Notes to both Transcriptions
Line 174: Line 188:
 
1. STP. hridayam vartayisami.
 
1. STP. hridayam vartayisami.
  
−
2. STP. has the correct text. du.du occurs elsewhere too as an expletive to slur over lacunae when words were forgotten.
+
2. STP. has the correct text, dudu occurs elsewhere too as an expletive to slur over lacunae when words were forgotten.
  
−
3. STP. A.Zoka-adhipati: this reminds us a Buddhabhadra
+
3. STP. Aloka-adhipati: this reminds us a [[Buddhabhadra]] (A.D. 420) who renders [[Potalaka]] the mountain of [[Avalokitesvara]] as [[Kuang-ming]] "[[Brilliance]]". The [[Avalokitesvara]] of [[Potalaka]] was Alokadhipati or the Lord of Effulgence, and this [[phrase]] points to the fact that [[Nilakantha]] [[Lokesvara]] and the [[Avalokitesvara]] of [[Potala]] are [[identical]]
  
−
(A.D. 420) who renders Potalaka the mountain of Avalokitesvara as Kuang-ming "Brilliance". The Avalokitesvara of Potalaka was Alok Adhipati or the Lord o Effulgence, and this phrase points to the fact that Nilakantha Lokesvara and the Avalokitesvara of Potala are identical
 
  
−
4. STP. 1294 line 1 smrara hridayan.
+
4. STP. 1294 line 1 smrara hridayan.
  
−
5. STP. 12 95 1 ine 2 d:harenad!'isfvara.
+
5. STP. 1295 line 2 dharenadrisvara.
  
−
6. STP. 1295 line 3 vimaZarmirte.
+
6. STP. 1295 line 3 vimalamurte.
  
−
7. STP. 1298   line 1 dve.sa-vis.a-vinasanam '  moha-vi.sa-viniisanam.
+
7. STP. 1298 line 1 dvesa-visa-vinasanam maha-visa-vinasanam.
  
−
8. STP. 1300 line 2 dado.hi me darsana-k'ronasa darsanam/ praharayamana svaha
+
8. STP. svatia 1300 line 2 dadahi me darsana-kamasa darsanam/ praharayamana [[svaha]]
−
9. STP 1300  line 4 pamhamukhaya.
 
−
10. STP. 1301  line 1 narasihamukh Jya.
 
−
11. STP. 1301  line 2 vajrahastaya. In the Siddham of the Chinese text it is pama which can equally well be gada.
 
−
The dhara9I refers to Varaha and Narasimha, the two incarnations of Vis..nu. The attr butes that follow should also pertain to Vi!}9u: mace ad.a)., discus
 
  
−
'
+
9. STP 1300 line 4 parahamukhaya.
−
&akMJ. lotus t,atinaJ and  .. condh  , . tn this iight
 
−
pama has to be emended  to ' gaaa and not tc, fkl3N.
 
−
12. STP.  1302  lines  3-4 a . :Jikha.-labda­
 
−
ni.bodht:maya sv;,,;. The samkha 'conch! . ·la lllissing  in our text.
 
−
 
−
13-.
 
−
 
−
Hsuan-tsang says that Avalokitesvara: at P.o't.a!laka sdne times  appears  as  a  yogin  smeared with ashes. The word  pandm-aya is an allusion  to  this  attribute
 
−
 
−
Translation of Reconstructed Sanskrit Text ,,,, i
 
−
Adoration the Triple  Gem
 
  
−
1. Adoration the noble Avalokitesvara, bodhisattva, mahasattva, th Great Compassionate One.
+
10. STP. 1301 line 1 narasihamukhaya.
  
−
2. Om. Having  paid  adoration  to  O1:1e who:Dispels all Fears  ··
+
11. STP. 1301 line 2 vajrahastaya.  
−
o  noble  .Ava.pkiteshvara·,  to You adora:tion,  o  NItakantha
 
  
−
3. I shall  enunciate  the   'heart!  dtiara.nlwhiehensu. res  all purposes,  is. pure  and.. invincible  for all beings, 'and
+
In the [[Siddham]] of the {{Wiki|Chinese}} text it is pama which can equally well be [[gada]]. The [[dharani]] refers to [[Varaha]] and [[Narasimha]], the two [[incarnations]] of [[Vishnu]]. The [[attributes]] that follow should also pertain to {{Wiki|Visnu}}: mace ([[gada]])  {{Wiki|discus}} 13 Kattadi [[cakra]]) > [[lotus]] [[padma]]) and [[conch]] ([[sankha]]). Tn this {{Wiki|light}} pans has to be emended to and not to [[vajra]].
−
which  purifies  the path> of existence .
 
−
4. Thus:
 
−
om. Lord of ffulgence;. the World-Transcending One Come, come, great  bodhisattva, descend,  deseend. Bear in  mind  my  heart c.ihara.nl. Do  do the work. Hold  f. aat,· oh_Victor, oh Great  Victor. Hold on, hold: ·on, oh Lord
 
−
of the Dharal)I. Move, move oh my itnma'Ctilate•image, come come. Destroy every poison·: Quick, bear in mind,  quick,  quick.. Descend, descend, descend   descend,  descend  descend. Being enlightened, being enlightened  enlighten me, enlighten  me. Oh merciful Nilakantha appear  unto  me. To  You  who  eyes  us, hail. To the Great  Siddha  hail. To the Great Siddha in Yoga hail. To  Nilakal}- ha  hail. To·. the Boar-faced  One  hail. To One with the Face of. Narasimha ,. hail.· To One who bears the mace in His harid, hail.' T0 the Holder of cakra in His hand:, hail. To One who Sports- a Lotus in His· hand, hail. To Nilak.an.t.ha smeared [with ashes], hail. To the mighty Sankara hail.
 
  
−
5. Adoration to the Triple Gem. Adoration to the nobie Avalokitesvara bodhisattva, hail.
+
12. STP. 1302 lines 3-4 cakrayudhamiyaavahU/aankha-aabda-nibodhanaya avaba. The aarnkha 'conch!is missing in our text.
  
−
III CHIH-T'UNG'S VERSION
+
13. [[Hsuan-tsang]] says that [[Avalokitesvara]] at [[Potalaka]] sometimes appears as a [[yogin]] smeared with ashes. The [[word]] pOndarilya is an allusion to this attribute.
  
  
−
Now we shall take Up Rol-pa!1i-rdo-·rje's reconstruction (STP. 5.1290-6.1304) of..  ,    the Nilakantha  a as transcribed by Chih tung during A.D. 627-649 (Nj. 318, T. 1057b}. This version is different and, longer than that of Amoghavajra. The words ehi hare Oiare is the vocqtive of Hari) and ehi hara are of crucial importance, as they are certain indications that the Potala image was a·syncretic icon of Hari (Vi u) and Hara
+
Translation of Reconstructed [[Sanskrit]] Text
  
−
(Siva)• Hari hara Lokesvara is one. of the 108 forms of Avalokitesvara in the Macchandar Vahal at Kathmandu in Nepal (Bhattacharyya 1958:429 no. 84). The following characteristics allude to Har1: padma-hasta,  VaJra-hasta, cakrayudha.dha.ra, sankha­ sabdanir>ghosana. These are the attributes held in the four hands of Vihsnu, except vajra  which replaces gadli. He· has the faces of two incarnations of Vi :tiu: Var>aha-mukha, MahaVar>aha-mukha, Namsimha-
 
−
mukha, Maha.Narasimha-mukha. He has the prowess of Narayarayana­
 
−
bala-iupaJ. He is Hara-Hari (Ham-hare, vocative) and ,Mahapadma-nabha which is an epithet of Vi l)U and also one of his 24 aspects fcatul'Vinisati-muti,    Liebert 1976:204). He is standing on a lotus padma-sthita). The very title of,,the dharani refers·to Nilakantha, which is an epithet of Siva. He is invoked as Hara (ehi ff_aro). His diadem is his black matted locks ( kr>lJM- a -muku ). He is the Immutable Lord (niscaresvara =  Sthan.u  or Stha.nvl:vam,  an epithet  of Siva)  wears black erpent as the sacred thread fkr1!1J<l-Bazrpa-1q>ta-yajnopavita). _ He is the Destroyer of the three cities  ( Tripura Dahanam, an epithet of the violent  manifestation  of  Siva, ·He· holds the dreadful poison. fvi(}adha.ra)
 
−
 
−
that he.swa1low d .on .its emergence from the churning of the ocean of milk that threatened the world with destruction fnaha-halahaia.:..vi(JaJ and in consequence destroys the  sinister  poisons of passion ga), envy avel!aJ, and delusion (moha). The mahappahasya of the dharal},i refers to the­ fury  of  His  laughter, which  is unique to Him. Siddha-yogiswara is again an epithet of Shiva.
 
  
 +
Adoration the [[Triple Gem]]
  
−
The full text of Ghih-t\' ung reads:
 
  
−
IV CONCLUSIONS
+
1. Adoration the [[noble]] [[Avalokitesvara]], [[bodhisattva]], mahasat-tva, the [[Great Compassionate One]].
  
−
1. Nilakantha Lokesvara arid Potalaka Avalokitesvara are both an epiphany of Hari-Hara. In all probability the two are identical.
+
2. Om. Having paid adoration to One who Dispels all {{Wiki|Fears}}, O [[noble]] [[Avalokitesvara]], to You adoration, O [[Nilakantha]].
−
 
−
2. The epithet Atokatikranta 'He who transcends Effulgence' supports the hypothesis that Nilakantha is the Loke,vara
 
−
dt Potalaka. .Potalaka is rendered into Chinese by Buddhabhadra, as "Brilliance" (atoka).
 
  
−
3. Nilaka.n.tha Lokeivara has the attributes of Siva nd. at the end of the dharani he is lauded as one who holds the four implements carried by Vi u in his four hands: ankh.a, chakra, gada and padma. It reminds one of the syncretism of Hari­ Hara images.
+
3. I shall enunciate the ’[[heart]]’ [[dharani]] which ensures all purposes, is [[pure]] and [[invincible]] for all [[beings]], and which purifies the [[path]] of [[existence]].
  
−
4. The Dalai Lamas, the Rulers of Tibet, a e reincarnations of the Avalokitesvara who resides on the Potala. The palace of the Dalai Lamas at Lhasa is in fact designated Potala. The aspect of Avalokiteshvara as the Sovereign Head of State, stems.from Vishnu. A King on earth is an incarnation of Vi.s.nu.
+
4. Thus:
  
−
S. The image at Potalaka symbolised thP- syncretism of Siva and vi, u, and in its later development when Buddhism became dominant it became Avalokite vara·. An important fact for the convergence of saivism, Vai 1:avism and Buddhism. A spot once sanctified remained sacrosanct, while externars underwent change.
 
  
−
6. The text of the dharani in Chih-t'ung's version is longer and has crucial·details: k.J: r;a-sarpa-laita-yajnopav?{a.ya
+
Om. Lord of Effulgence, the World-Transcending One.
−
svaha /vama-kandha-deha-sthita-7<.rffia.iinaya sitaha / ( STP. 6. 130 2-3) •
 
  
−
So also other versions preserve variations of consequence. A detailed study of all the Chinese translations of the along with their descriptive text in Chinese giving directions for its use, is essential to trace the impregnation of Buddhism by aiva/Vai oava elements and the emergence of syncretic trends in the Tantras. The dates of the Chinese translations can help to define the chronology of philosophical development in India.
+
Come, come, great [[bodhisattva]], descend, descend. Bear in [[mind]] my heart-dharani. Do do the work. Hold fast, oh Victor, oh Great Victor. Hold on, hold on, oh Lord of the [[Dharani]]. Move, move oh my immaculate image, come come  Destroy every [[poison]].
  
−
7. Nilakandi in Amoghavajra version is an Uigur form, which he must have employed by force of habit. This tiny but subtle and crucial nuance is decisive in confirming the view that he hailea from Samarkand.
+
Quick, bear in [[mind]], quick, quick. Descend, descend, descend descend, descend descend. Being [[enlightened]], being [[enlightened]] [[enlighten]] me, [[enlighten]] me. Oh [[merciful]] [[Nilakantha]] appear unto me. To You who [[eyes]] us, hail. To the Great [[Siddha]] hail. To the Great [[Siddha]] in [[Yoga]] hail. To [[Nilakantha]] hail. To the Boar-faced One hail.  
  
−
LITERATURE CITED
+
To One with the Face of [[Narasimha]] hail. TO One who bears
  
−
Beal 1884
+
the mace in His hand, hail. To the Holder of cäkra in His hand, hail. To One who [[Sports]] a [[Lotus]] in His hand, hail. To [[Nilakantha]] smeared [with ashes], hail. To the mighty [[Sankara]] hail.
−
Samuel Beal, Si-yu-ki,  Buddhist  Records of  the Jestem fl>P'td, transl. from the Chinese of Hiuen-Tsi ng {A.O. 629), London (Trubner.& Co.).
 
−
Bhattacharyya 1958
 
−
Benoytosh Bhattacharyya,The Indian Buddhist Iconography
 
−
calcutta {Firma K.L. Mukhopadhyay).
 
−
Burrow, Emeneau 1961
 
−
T. Burrow and M.B. Emeneau, A Dravidian Etymological Dictionary,
 
−
Oxford (Clarendon Press).
 
  
−
Giles 1957
+
5. Adoration to the [[Triple Gem]]. Adoration to the [[noble]] [[Avalokitesvara bodhisattva]], hail.
−
Lionel Giles, Descriptive Catalogue  of  the Chinese  Manus<Jnpts from Tunhuang in  the British Museum, London{The Trustees of_ the British Museum}.
 
−
Kittel 1894
 
  
−
F. Kittel, .4 Kannada-English Dictionary, Mangalore (Basel Mission Book & Tract Depository).
 
−
Liebert 1976
 
  
−
Gosta Liebert, Iconographia Dictionary of t'fw Indian Religious, Hinduism - Buddhism - Jainism, Leiden {E.J. Brill).
+
III CHIH-T'UNG'S VERSION
−
Lokesh Chandra 1977
 
  
−
Lokesh Chandra, Sanskrit texts transcribed in the Chinese Tripitaka, VishvP.sharan and Indological Journal 15 (1977):
 
−
249-264, Hoshiarpur.
 
  
−
Lokesh Chandra, Sanskrit Texts from the Imperial Palace at Peking, Parts 1-22, New Delhi 1968--1977 (International Academy of Indian Culture).
+
Now we shall take up Rol-pahi-rdo-rje's reconstruction (STP. 5.1290-6.1304) of the Nilakanthaka transcribed by [[Chih-t'ung]] during A.D. 627-649 (Nj. 318, T. 1057b). This version is different and longer than that of [[Amoghavajra]]. The words ehi hare (hare is the {{Wiki|vocative}} of [[Hari]]) and ehi [[hara]] are of crucial importance, as they are certain indications that the [[Potala]] image was a {{Wiki|syncretic}} icon of [[Hari]] ([[Vishnu]]) and [[Hara]] ([[Shiva]]).  
−
Suzuki 1950
 
  
−
D.T. Suzuki, Manual of Zen Buddhism, London (Rider).
+
Hari-hara [[Lokesvara]] is one of the [[108 forms of Avalokitesvara]] in the Macchandar Vahal at [[Kathmandu]] in [[Nepal]] ([[Bhattacharyya]] 1958:429 no. 84).  
−
Watters 1905
 
−
Thomas Watters, On Yuan Chwang 's Travels ir. Inp,ia, edited afte1: his death, by T.W. Rhys Davids and S.w: Bushell, London (Royal Asiatic Society).
 
  
−
APPENDIX
+
The following [[characteristics]] allude to [[Hari]]: padma-hasta, vajra-hasta  cakrayudhadhara  sarikha-sabdanirghosana. These are the [[attributes]] held in thé four hands of [[Vishnu]], except [[vajra]] which replaces gadS. He has the faces of two [[incarnations]] of [[Vishnu]]: Varaha-mukha, Makavaraha-mukha, Narasimha-mukha, MahaNarasimha-mukha. He has the prowess of [[Narayana]] (Narayana-bala-rupa) . He is Hara-Hari (Hara-hare, {{Wiki|vocative}}) and Mahapadma-nabha which is an [[epithet]] of [[Vishnu]] and also one of his 24 aspects (oaturvinisati-muti, Liebert 1976:204) . He is [[standing on a lotus]] (padma-sthita).
  
−
AMOGHAVAJRA TRANSLITERATION, from the Taisho edition of the Chinese Tripi aka (it excludes the Chinese text). AMOGHAVAJRA!\.1 S  TR.(NS LITERATI ON from the Taisho edition of the Chinese Tripitaka
+
The very title of the dhärani refers to [[Nilakantha]], which is an [[epithet]] of [[Siva]]. He is invoked as [[Hara]] (ehi [[Hara]]). His diadem is his black matted locks ( krsna-^atä-mukuta). He is the Immutable Lord (niscaresvara • Sthänu or Sthcmvvsvara, an

Latest revision as of 13:30, 4 January 2021

Thousand-arms-avalokitesh.jpg



ORIGIN OF THE AVALOKITESVARA OF POTALA

Lokesh Chandra

New Delhi


I INTRODUCTION


Hsuan-tsang refers to Avalokiteévara on the Potala in the following words (Beal 1884:2.233): "To the east of the Malaya mountains is Mount Po-ta-lo-kia (Potalaka). The passes of this mountain are very dangerous; its sides are precipitous, and its valleys rugged. On the top of the mountain is a lake; its waters are clear as a mirror. From a hollow proceeds a great river which encircles the mountain as it flows down twenty times and then enters the southern sea. By the side of the lake is a rock-palace of the Devas. Here Avalokitesvara in coming and going takes his abode. Those who strongly desire to see this Bodhisattva do not regard their lives, but, crossing the water (fording the streams), climb the mountain forgetful of its difficulties and dangers* of those who make the attempt there are very few who reach the summit. But even of those who dwell below the mountain, if they earnestly pray and beg to behold the god, sometimes he appears as Tsz'-tsai-t’ien (Isvara-deva), sometimes under the form of a yogi (a Pam^u-pata); he addresses them with benevolent words and then they obtain their wishes according to their desires".

Watters (1905:2.229) summarises the above passage as follows: "In the south of the country near the sea was the Mo-lo-ya (Malaya) mountain, with lofty cliffs and ridges and deep valleys and gullies, on which were sandal, camphor and other trees. To the east of this was Pu-ta-lo-ka (Putalaka) mountain with steep narrow paths over its cliffs and gorges in irregular confusion; on the top was a lake of clear water, whence issued a river which, on its way to the sea, flowed twenty times round the mountain. By the side of the lake was a stone Deva-palace frequented by Kuan-tzu-tsai P’usa. Devotées, risking life, brave water and mountain to see the P’usa, but only a few succeed in reaching the shrine. To the people at the foot of the mountain who pray for a sight of the P’usa he appears sometimes as a Päsupata Tirthika, or as Mahesvara, and consoles the suppliant with this bio) answer"

Hsuan-^tsang must have read in the Avatamsaka-sutra about the earthly paradise of Avalokitesvara: "Potalaka is on the sea-side in the south, it has woods, and streams, and tanks, and is in fact a sort of earthly paradise. Buddha-bhadra (A.D. 420) calls Kuanyin's mountain Kuang-ming or ’Brilliance’, which is usually given as the rendering for ✓ — Malaya, but a later translator, Sikshananda, transcribes the name Potalaka” (Watters 1905:2.231). Buddhabhadra’s rendering of Potala is "Brilliance”. It refers to its etymology: Tamil pottu fcotti-) ’to light (as a fire)', Kota pot- fpoty-) id., Kannada pottu n. ’flaming'-f pottige 'flaming, flame', Tulu potta ’hot, burning’ (Burrow/Emeheau 1961:298 no. 3691). In Kannada analogous words are: pottige ’flaming, flame', pottisu ’to cause to burn with flame, to kindle, to light* pottu 'to begin to burn with flame, to be kindled, to catch fire, to flame’, pottu '1. flaming, 2. the sun, 3. time' (Kittel 1894:1020). In ancient times tne magnificence of the temple of Avalokitesvara must have been resplendent and’dazzling to the devotees who reached it after negotiating inaccessible cliffs and ravines: a transcendence beyond forbidding barriers.

Kailash

In the above passage Avalokitesvara at Potala sometimes take the form of Tsvara (Siva) and sometimes that of a Pasupata z ‘ . z yogin. In fact Siva was metamorphosed into Avalokitesvara.

This is corroborated by the Nilakanthaka and Nilakantha-dharani, where Nilakantha Lokesvara is an apotheosis of Siva and Visnu (Hari-Hara). The Nllakanthaka was translated into Chinese by • > three masters in the seventh and early eighth century: by Chih-t’ung twice during A.D. 627-649 (T. 1057a and T. 1057b = Nj. 318), by Bhagavaddharma during A.D. 650-660 (T. 1059 and T. 1060 = Nj. 320), and by Bodhiruci in A.D. 709 (T. 1058 -Nj. 319). The Nilakantha-dharani was translated into Chinese by Vajrabodhi (worked A.D. 719-741, T. 1112) , twice by his disciple Amoghavajra (worked A.D. 723-774, T. 1111, 1113b, and in the fourteenth century by Dhyanabhadra (worked A.D.1326-1363, T. 1113a). Twelve scrolls of Nilakantha Lokesvara texts in Chinese

have been found at Tun-huang (Giles 1957:105-106). Manuscript 3793 of the Stein Collection of Chinese scrolls from Tun-huang adds a note at the end: ’Translated at Khotan by the sramana Bhagavaddharma of Western India’. Here West means ’South India’ as we have already pointed out in our article on Oddiyäna I * * (in print). It is notable that Bhagavaddharma accomplished the translation at Khotan. Nilakandi for Nilakantha in Amoghavajra' s translation (T. 1113b), is a Central Asian form: Uigur nominative singular ending in .

ÄMOGHVAJRA'S VERSION

The version of Amoghavajra (T. 1113b) has been the most wide spread ever since it was written in the eighth century. Its popularity has not waned to this day. Suzuki (1950:22-23) includes its English rendering as an essential part of the Zen repertoire of sutras, "what the Zen monk reads before the Buddha in his daily service, where his thoughts move in his leisure hours" (ibid. 11) :


Suzuki's Translation


DHARANI OF THE GREAT COMPASSIONATE ONE


Adoration to the Triple, Treasure!


Adoration to Avalokiteshvara the Bodhisattva-Mahasattva who is the great compassionate one!

Om, to rhe one who performs a leap beyond all fears!

Having adored him, may I enter into the heart of the blue—necked one known as the noble adorable Avalokitesvara. It means the completing of all meaning, it is pure, it is that which makes-all beings victorious and cleanses the path of existence.

Thus: Om, the seer, the world-transcending one!. 0 Hari the Mahäbodhisattva!.

All, all!

Defilement, defilement!-The earth, the earth! It is the heart! Do, do the work!

Hold fast, hold fast! 0 great victor!

Hold on, hold on! I hold on!

To Indra the creator!

Move, move, my defilement-free seal!

Come, come!

Hear, hear!

A joy springs up in me!

Speak, speak!. Directing!

Hulu, hulu, mala, hulu, hulu, hile!

Sara, sara! siri, siri! suru, suru!

Be awakened, be awakened!

Have awakened, have awakened! 0 merciful one, blue-necked onel Of daring ones, to the joyous, hail! To the successful one, hail!

To the great successful one, hail!

To the one who has attained mastery in the discipline, hail!

To the blue-necked one, hail!

To the boar-faced one, hail!

To the one with a lion’s head and face, hail!

To the one who holds a weapon in his hand, hail!

To the one who holds a wheel in his hand, hail!

To the one who holds a lotus in his hand, hail!

To the blue-necked far-causing one, hail!

To the beneficient one referred to in this Dharani beginning with "namah", hail!

Adoration to the triple Treasure!

Adoration to Avalokitesvara!


Hail!

May these [[[prayers]]] be successful!

To this magical formula, hail!


Suzuki has used the Sanskrit text in Siddham script given / alongside the Chinese transcription, as the basis for his translation. The Sanskrit is corrupt beyond recognition in certain cases: dhava namo narakidhi herima.

Suzuki has taken ’0 Hari' from another version. Sarva sarva 'all, all', is in fact sarpa sarpa 'descend descend'. Mala mala translated by Suzuki as 'defilement, defilement' should be smara smara 'bear in mind, bear in mind'. Dhirini-raya is rendered as ' I hold on. To Indra the creator'.

Its correct Sanskrit is dharini-raja *0 Lore of the dharani (namely, Nilakantha Lokesvara) '. Vasa-vasam prasaya is done into English as 'Speak! speak! Directing*.

Its Sanskrit reconstruction is visam visam pranasaya ’destroy every poison (of the senses)'.dhasinina . pasamana svaha is interpreted as 'of daring one, to the joyous, hail'.

Its correct text would be [dehi me] darsanam/praharamanaya svaha appear [unto me].

To the overlooking Lord, hail'. Suzuki has missed not only the words of the dharani, but also its structure. The dharani can be divided ’ into five parts:

1. initial salutation,

2. name of the Avalokitesvara,

3. sloka enunciating merit's of the hrdaya-dharani,

4. dharani commencing with the classical phrase tadyatha,

5. final salutation. It escaped the attention of Suzuki that the third part is a sloka.

Transcription 1: Siddham script of Chinese Tripitaka

The text as written in Siddham script in the Chinese Tripitaka (T. 1113b, 20.498-501) is transcribed below:

Namo Ratna-trayaya

1. Namo aryavalokitesvaraya, bodhisatvaya mahasatvaya mahakarunikaya.

2. Om sarva-rabhya-sudhana dasya namoskrta imo aryavaruki-tesivaram dhava namo narakidhi.

3. Herima vadhasame^ sarva athadu subham ajeyam sarva-bhutanama va-gama-vadudu

4. Tadyatha -

Om / Avaloka lokatekarate/ ehya maha bodhisattva sarva sarva/ mala mala mama hrdayam/ kuru kuru karma/ dhuru dhuru vajayate mahavajayate/ dhara dhara dhirini-raya/ cala-dala mama vamara-muktele , ehe-ehe/ cinda cinda

arsam pracali/ vasa-vasam prasaya/ huru huru mara huru, huru/ sara sara siri siri suru suru/ bodhiya bodhiya bodhiya bodhiya/ maitriya Narakindi dhasinina pasamana svaha/ siddhaya svaha/ mahasiddhaya svaha/ siddhayo-gesvakaraya svaha Narakindi svaha

Maranara svaha/ sirasamha- mukhaya svaha pamahasiddhaya svaha/ cakrasiddhaya svaha/ padma-kastaya svaha/ Narakindi vagaraya svaha/ mabari sankaya svaha.

5. Namo raratna trayaya/ Namo aryavarokitesvaraya bodhi svaha

The above text can be corrected by a comparison with the version of Chih-t’ung (worked A.D. 627-649); which we find in / the Ming edition of the Chinese Tripitaka. All the Sanskrit texts occuring in the Ming Tripitaka were collected together by Rol-pahi-rdo-rje and his assistants in 8+2 volumes of the quadrilingual collection of dharaijis which bears the Chinese title: Yu chih man han meng-ku hsi - fan ho-pi ta-tsang ch'uan chou (edited by the author in 22 volumes under the title Sanskrit Texts from the Imperial Palace ac Peking, abbreviated to STP) .

The prime objective of the redactors of the quadrilingual dharani-collection was to restore the Sanskrit text to its appropriate accuracy with the help of Tibetan texts. It proved to be a remarkable effort at textual reconstruction undertaken as early as the first half of the 18th century.

Transcription 2: Reconstructed Sanskrit Text

Here below is the reconstituted Sanskrit text with variant readings from STP. 5.1290-6.1304 which have been used for emendations:

/Namo Ratna-trayaya/

Nama aryavalokitesvaraya bodhisattvaya mahasattväya mahakärunikaya/

Om/ sarva-bhaya-sodhanaya tasya namaskrtva imu aryavalokitesvara tava namo Nilakantha/ hrdayam vartayisyami’ sarvartha-sadhanam subham/ ajeyam sarva-bhutanam bhava-marga-visodhakam // Tadyatha/

Om/ Alokadhipati lokatikranta/ ehy-[ehi] mahabodhisattva sarpa-sarpa/ smara/smara hrdayam/ kuru-kuru karma/ dhuru-dhuru vijayate mahavijayate/ dhara-dhara dharini-raja / cala-cala marna vimala-murtte , ehi-ehi/ chinda-chinda/ arsa pracali/ visam-visam pranasaya/ hulu-hulu smara hulu-hulu/ sara-sara siri-siri suru-suru/ bodhiya-bodhiya bodhaya-bodhaya/ maitriya Nilakantha [dehi me] darsanam / Praharayamanaya svaha/ siddhaya svaha/ mahasiddhaya svaha/

siddhayogisvaraya svaha/ Nilakanthaya svaha/

varaha-mukhaya svaha/ narasimha-mukhaya svaha/

gada-hastaya svaha/ cakra-hastaya svaha/ padma-hastaya svaha/ Nilakantha-pandaraya svaha/ Mahatali-Sankaraya svaha,

5. Namo ratna-trayaya/ Nama aryavalokitesvaraya bodhisattvaya svaha/

Notes to both Transcriptions

1. STP. hridayam vartayisami.

2. STP. has the correct text, dudu occurs elsewhere too as an expletive to slur over lacunae when words were forgotten.

3. STP. Aloka-adhipati: this reminds us a Buddhabhadra (A.D. 420) who renders Potalaka the mountain of Avalokitesvara as Kuang-ming "Brilliance". The Avalokitesvara of Potalaka was Alokadhipati or the Lord of Effulgence, and this phrase points to the fact that Nilakantha Lokesvara and the Avalokitesvara of Potala are identical


4. STP. 1294 line 1 smrara hridayan.

5. STP. 1295 line 2 dharenadrisvara.

6. STP. 1295 line 3 vimalamurte.

7. STP. 1298 line 1 dvesa-visa-vinasanam maha-visa-vinasanam.

8. STP. svatia 1300 line 2 dadahi me darsana-kamasa darsanam/ praharayamana svaha

9. STP 1300 line 4 parahamukhaya.

10. STP. 1301 line 1 narasihamukhaya.

11. STP. 1301 line 2 vajrahastaya.

In the Siddham of the Chinese text it is pama which can equally well be gada. The dharani refers to Varaha and Narasimha, the two incarnations of Vishnu. The attributes that follow should also pertain to Visnu: mace (gada) discus 13 Kattadi cakra) > lotus padma) and conch (sankha). Tn this light pans has to be emended to and not to vajra.

12. STP. 1302 lines 3-4 cakrayudhamiyaavahU/aankha-aabda-nibodhanaya avaba. The aarnkha 'conch!is missing in our text.

13. Hsuan-tsang says that Avalokitesvara at Potalaka sometimes appears as a yogin smeared with ashes. The word pOndarilya is an allusion to this attribute.


Translation of Reconstructed Sanskrit Text


Adoration the Triple Gem


1. Adoration the noble Avalokitesvara, bodhisattva, mahasat-tva, the Great Compassionate One.

2. Om. Having paid adoration to One who Dispels all Fears, O noble Avalokitesvara, to You adoration, O Nilakantha.

3. I shall enunciate the ’heart’ dharani which ensures all purposes, is pure and invincible for all beings, and which purifies the path of existence.

4. Thus:


Om. Lord of Effulgence, the World-Transcending One.

Come, come, great bodhisattva, descend, descend. Bear in mind my heart-dharani. Do do the work. Hold fast, oh Victor, oh Great Victor. Hold on, hold on, oh Lord of the Dharani. Move, move oh my immaculate image, come come Destroy every poison.

Quick, bear in mind, quick, quick. Descend, descend, descend descend, descend descend. Being enlightened, being enlightened enlighten me, enlighten me. Oh merciful Nilakantha appear unto me. To You who eyes us, hail. To the Great Siddha hail. To the Great Siddha in Yoga hail. To Nilakantha hail. To the Boar-faced One hail.

To One with the Face of Narasimha hail. TO One who bears

the mace in His hand, hail. To the Holder of cäkra in His hand, hail. To One who Sports a Lotus in His hand, hail. To Nilakantha smeared [with ashes], hail. To the mighty Sankara hail.

5. Adoration to the Triple Gem. Adoration to the noble Avalokitesvara bodhisattva, hail.


III CHIH-T'UNG'S VERSION


Now we shall take up Rol-pahi-rdo-rje's reconstruction (STP. 5.1290-6.1304) of the Nilakanthaka transcribed by Chih-t'ung during A.D. 627-649 (Nj. 318, T. 1057b). This version is different and longer than that of Amoghavajra. The words ehi hare (hare is the vocative of Hari) and ehi hara are of crucial importance, as they are certain indications that the Potala image was a syncretic icon of Hari (Vishnu) and Hara (Shiva).

Hari-hara Lokesvara is one of the 108 forms of Avalokitesvara in the Macchandar Vahal at Kathmandu in Nepal (Bhattacharyya 1958:429 no. 84).

The following characteristics allude to Hari: padma-hasta, vajra-hasta cakrayudhadhara sarikha-sabdanirghosana. These are the attributes held in thé four hands of Vishnu, except vajra which replaces gadS. He has the faces of two incarnations of Vishnu: Varaha-mukha, Makavaraha-mukha, Narasimha-mukha, MahaNarasimha-mukha. He has the prowess of Narayana (Narayana-bala-rupa) . He is Hara-Hari (Hara-hare, vocative) and Mahapadma-nabha which is an epithet of Vishnu and also one of his 24 aspects (oaturvinisati-muti, Liebert 1976:204) . He is standing on a lotus (padma-sthita).

The very title of the dhärani refers to Nilakantha, which is an epithet of Siva. He is invoked as Hara (ehi Hara). His diadem is his black matted locks ( krsna-^atä-mukuta). He is the Immutable Lord (niscaresvara • Sthänu or Sthcmvvsvara, an

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