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Published online by Cambridge University Press: 15 March 2011
Hiouen-Thsang, towards the end of the lOth book of the Si-yu-ki, alludes to a celebrated mountain called Potakara, on which Avalokitesvara was accustomed to reside.
The question of the origin of the worship of this deity by the Buddhists is so interesting that I was led, when engaged in the translation of the Si-yu-ki, to inquire further into the subject. I gladly submit my conclusions to the notice of this learned Society.
page 334 note 1 The expression tsing ts'z does not mean “to pray” merely, but “to ask for a response.”
page 335 note 1 I have indeed seen a remark in the Fan-i-ming-i-tsi, to the effect that the name Kwan-shai-yin come from Nepal. (I quote from memory.)
page 336 note 1 That is, he identifies Chi-mo-lo with Kumârî (Jul. III. 399).
page 337 note 1 I observe that on p. 530 (vol. iii.) Julien restores Tchi-mo-lo to “Tchimala,” or, “Simour according to M. Beinaud.”
page 337 note 2 Jul. Méthode, No. 1846.
page 337 note 3 Malayo, a mountainous district in Ceylon, of which Adam's peak is the centre.—Childers's Pāli Diet. sub. voc.; see also Eitel's Handbook.
page 338 note 1 It might indeed be referred to the mountain called by Ptolemy Bittigo, a detached mass of the Ghats south of the Coimbatore Gap, apparently the true Malaya of the Pauranik Mountains. The most prominent mountain in this mass is called in Old Tamil Pothigā (Sewell, Robert, Arch. Survey of South India, vol. i. p. 252Google Scholar). But in the absence of information as to this mountain, and considering the celebrity of Mount Potaraka, we can hardly think that this is so.
page 339 note 1 This I find is the derivation given by Mr. Csoma Körösi.
page 339 note 2 Manual of Buddhism, p. 211.
page 339 note 3 In reference to this last remark, it appears to throw light on the plate given in MrsSpeirs, ' History of India, on p. 370Google Scholar, and which is copied from the Ajantâ cave (xvii.). She calls it a picture of holy Buddhists floating through the air— it is, I think, Buddha going to Samantakuta with Sumana in beautiful garments and rich ornaments on his right hand, through the air. Is not Sumana here holding in his hand a little flower? (See also Burgess, Report on the Ajanta Book Temples, Cave xvii. 10.)
page 340 note 1 See “Lotus of the Good Law,” p. 428.
page 341 note 1 Lee's Translation, p. 184.
page 341 note 2 As the delta of the Indus was named after the harbour. Compare also (interalia) Table Bay named so after Table Mountain.
page 341 note 3 It is worthy of remark that whilst on the one hand Hiouen-Thsang constantly invoked the name of Kwan-yin, from the time he set out on his journey (see the first chapter of his Life), Fa-Hian does not once allude to this deity until just after leaving Ceylon, when “he invoked Kwan-shai-yin and all the Buddhist saints of China” (cap. xl.). Did he learn the character of Kwan-yin from the Sa-p'ho merchants? The invocation of “the holy men of China” (Sâini) is also a Persian custom. (Sacred Books of the East, xxiii. 227.)
page 343 note 1 Called in Chinese Kwan-yin-chan-ti, Kwan-yin (called) Chandâ (see my Catena, p. 411). In this Sõtra she is also called Jagatî or Jagan-mâtŗi i.e. Durgâ
page 343 note 2 It is surprising how this law holds good in the spiritual as in' the physical world (compare Darwin).
page 343 note 3 Hangchow, , or Kanpu, , was the port frequented by the early Arab voyagers, Yule's Marco Polo, vol. ii. p. 156Google Scholar.
page 344 note 1 Brâhmara; an epithet of Durgâ or Parvatî. (Mon. Williams Sane. Diet, sub voc.)