(jedes Wunsches Erfüllung) genannt. Bei dem Tode der Maya»
wird ihre Schwester, Praschäpati *) Gautami (die grosse Herrin der
into Tibet is ascribed to the Dhyani Bodhisattwa Avalokiteswara, celestial sou of
Assitabho, whose chosen land is Tibet (where many priests and rulers are considered
as their incarnations). The polls (of the tibetan priests in Peking) were
shaven and- they possessed a strong unpleasant odour, not unlike that of sheep,
which the Chinese attributed to the quantity of mutton they daily consumed
(s. Swainson). Mysticism (which appears for the first time as a specific system
in the X cent. p. d ) , called Kala Chakra (the circle of time in Sanscrit) or Dus
Kyi Khorlo (in Tibetan), is reported to have originated in the fabulous country
Sambhala (source of happiness) or (in Tibetan) Dejung (beyond the Sir Deriau
or Yaxartes). I t was first known in India (965 p. d.) and thence, introduced
through Cashmir into Tibet (1025 p. d.). The theories are laid down in two
series of works, known under the collective titles of Dharanis (Zung in Tibetan)
and Tantras (Gyut in Tibetan). The system of mysticism promises endowment
with supernatural faculties (superior to the energy to be derived from virtue and
abstinence and capable of leading to the union with the deity) to the man, who
keep, in mind, that all three worlds exist in the imagination only and regulates
his action accordingly. Buddhism was introduced (XVI cent, from Sikkim in Butan).
According to the Prasanga school the doctrines of the Buddha establish two
paths, one (attained by the practices of virtues) leading to the highest regions
of the universe (to the heaven Sukhavati), where man enjoys perfect happiness,
but connected with personal existence), the other (attained by the highest perfection
of intelligence) conducting to entire emancipation from the world (to Nirvana).
According tb the (tibetan) mysticism there is a chief first Buddha (Adi-
buddha or Chogidangpoisangye), without beginning or end. Nine of the human
Buddhas have arrived at the Buddhaship for the first time and the Sambhogakaya
(body of blissfulness) of the Buddhas has existed from all eternity and will
never perish» The first of the Buddhas (the president of the five Dhyani Buddhas)
is called (in the Tantras) Vajradhara (Dorjechang or Dorjedzin) and Vajrasattwa
(Dorjesempa).
*) Kadschagriha (Königshaus) ist ein Pilgerort der JaiitS. Seinen Lehrer Arata
Kalama (aus Vaicali) und den Rama Sohn Rudraka verlassend, zieht sich Gautama
in die Einsamkeit beim Dorfe üruvilva zurück. Die Ascese aufgebend,
setzt er sich unter dem Schatten des Bhodhidruma (Bodhibaums) auf den Bliödhi-
manda (Sitz der Intelligenz) in Gaya (Buddhagaya). Das Heer des Mara scheidet
sich in (eine rechte und linke Seite) eine schwarze und weisse Partei, von der die
letztere den Bodhisattwa für unbesiegbar erklärt. Der Thron der Intelligenz heisst
Vadjrasana (Diauiantensitz). Der Schüler Katjajna oder Katjajaniputra wurde von
Buddha nach Udjein geschickt (als Naradatta). Rahu was of immense size (one
Yosana between the eyebrows) and hearing of Buddha, he despised him, as being
small like a man. Persuaded afterwards by the dewadas to go, he found
Geschöpfe aus dem Geschlechte der Gautama), die ebenfalls Gemahlin
des Königs Cuddhödana war, als Oberamme und Er-
Buddha sleeping, but could neither see his face nor feet, as both extended in infinity,
The same, when he stood upright, he neither by looking down, nor by
looking up, could see where he ended. A priest had resolved on measuring Buddhas
height, on the door, he had to pass through, coming in the Vat but however
high he made it, it was still to small. When Buddha resolved on visiting the
heaven Devadüng (to preach the law) his mother, who resided there feared, that
he, of the small stature of men, would disappear amongst the gigantic devadas,
but Buddhas priestly garment folded out in hundreds and thousands of Yosana.
When Phra Isuen was going to have the topknot on his son s head shaved, Rahu
offered to do it, but advised Phra-Isuen to use the mon (formules) of Buddha,
as without them a misfortune would happen. But Phra-Isuen refused, thinking
himself mighty enough. When one of the devadas had undertaken the office
and was shaving the head, a violent wind arose and took off the head of the
child, carrying it away. Phra-Isuen ordered quickly to bring the head, but as
they could not find the eight one, they brought one of an elephant. The father
fixed it on the trunk, but it would not stay, till he used the (mantra) mon
(formules) of Buddha. Then he succeeded, his elephant headed son was therefore
called (Buddha Khinet) Phuttha-Khinai or Buddha (Lord) Elephant (Rhinai in
Pali), identical with Ganesa, In the Era of Manopranidhana, Gotama Bodhisatt,
being a prince gave (siddhartta) oil to Dipankara Bodhisatt to present it to
Purana Dipankara Buddha. In the period of Wakpranidhana, Gotama Bodhisatt
(son of the king of Dhannya) offered his treasures to Sakya, the Buddha. In
t h e S a r a m a n d a Kalpa, in which appeared the four Buddhas Tanhankara, Modhankara,
Saranankara and Dipankara, Gotama Bodhisatt (son of Sunanda, king of Puspawati)
received from Tanhankara: aniyata-wiwarana (indifinite assurance, that he would
become Buddha. From Dipankara and the succeeding 23 Buddha’s he received
niyata-wiwarana (definite assurance). At the time of the Buddha Sidharttha Gotama
Bodhisatt was Mangala brahmana. The long period of ignorance after the dissolution
of Wessabhu was followed by the Makabhadsakalpa of five Buddha’s. When
Buddha appeared in the air over the armies of Yakas (fighting in Ceylon), he
after having made a great noise, first caused darkness and then made smoke issue
from his body, assuming lastly the appearance of the moon. If Jupiter, following
the waxing moon, inclines to the north, there will he plenty of rice, if to the
so u th , there will be scarcity. Buddha showed Nanda (his younger brother) the
beauty of a dewi to prevent him from marrying. Ananda, the son of Sudhodana’s
younger brother, was an attendant of Gotama. Gautama’s ears hung down on the
shoulders, his hands reached to his knees, his fingers are of equal length, and
with his tongue, he could touch the end of his nose, as proofs of his divinity
(s. Malcolm). The Kwan vu liang shen king (gazing a Ametabha Buddha .Sutra)
was translated by Kong long yasha, a foreigner from the works who came to China