Barabudur Archaeological Description

371 Pages·1927·17.17 MB·English

by  Nicolaas Johannes Krom

BARABUPUR
BARABUDUR
ARCHAEOLOGICAL
DESCRIPTION
N. J. I£ROM
PROFESSOR IN THE tTSlVERSITY OF LEYDEN
IN TWO VOLUMES
II
VOLUME
WITH 2 PLATES IN COLLOTYPE
THE HAGUE
MARTINUS NIJHOFF
1927
All rights reserved
Printed in the Netherlands
The English edition with plates is strictly limited
442
to numbered copies
100
CONTENTS
CHAPTER VII. 1
the gandavyüha..............................................................
{Second gallery, chief wall)
VIII. 65
MAITREYA AND SAMANTABHADRA............................
{Third and fourth gallery, chief wall)
IX. 1 16
TALES OF MAITREYA AND OTHER BODHISATTVA’S.
{Third and fourth gallery, balustrade)
X. 144
THE DHYÄNI-BUDDHA’S AND THE CHIEF STATUE.
XI.
BARABUDUR AS A MONUMENT OF HINDU-JAVA-
173
NESE ART AND CULTURE..........................................................
XII. 246
THE BARABUDUR PANTHEON............................................
XIII. 281
THE BUDDHISM OF BARABUDUR..................................
BIBLIOGRAPHY.....................................................................................333
IN DEX .....................................................................................................353
SUMMARY
of the 198 plates of parts 8—13
with reference to the corresponding text (vol. II)
Series Plates Text
Part Reliefs of the 2nd gallery, chief wall. The Gan-
8
<Javyuha ............................................................ II I—LX IV 1—64
9 View in the 3rd gallery....................................... G
Reliefs of the 3rd gallery, chief wall. Maitreya-
text....................................................................... III I—XLIV 65—85
View in the 4th gallery....................................... H
10
Reliefs of the 4th gallery, chief wall. Samanta-
bhadra-text....................................................... IV I—XXXVI 85—115
lí Reliefs of the 3rd gallery, balustrade. Maitreya-
tales....................................................................... III.B I—XIX 116—130
Reliefs of the 4th gallery, balustrade. Maitreya-
12
and other Bodhisattva-tales................................ IV.B I—XVIII 130—143
Buddha-images................................................... I—XV 144—172
13
CHAPTER VII
THE GANDAVYÜHA
{Second gallery, chief wall)
The text followed in the reliefs of the second gallery is I believe that of
the Gandavyüha. This work belongs like the Lalitavistara represented
on the first gallery, to the so-called "nine Dharma’s”, and may therefore
be considered a most authoritative textx) ; moreover it is distinguished
far above the others by being more vivid in description and suitable
for depicting in sculpture. No printed copy of this text exists 2), and as
circumstances make it impossible for us to consultthe manuscripts, I
shall first of all relate in detail what is known about this work from other
sources.
The first to discover the existence of this text, as well as so many
other Sanscrit works, was B. H. Hodgson. He announced it in his well-
known article on the literature of Nepal among the nine Dharma’s 3) and
gave the following description of it:
"Ganda Vyúha, a Vyákarana Sástra, contains forms of supplication
and of thanksgiving, also how to obtain Bodhijnána, or the wisdom of
Buddhism. Prose: speaker, Sákya; hearer, Sudhana Kumára. The
Ganda Vyúha is a treatise on transcendentalism by Arya Sanga the
teacher of the Yogáchárya.” (p. 16).
And elsewhere: "The second [Dharma] is named Ganda Vyúha, of
12.000 slokas, which contains the history of Sudhana Kumára, who
made sixty-four persons his gurus, from whom he acquired Bodhi­
jnána” (p. 49).
*) We find it quoted as such in later works; see for instance Çàntideva’s Çiksâsamuccaya
in Bendall’s edition (Bibi. Buddh. I 1902) p. 34, 101, 368 and Introduction p. XI; Subhäsi-
tasamgraha (Muséon 4, 1903) p. 387; etc.
*) At the beginning of the war there was one being prepared for the Bibliotheca Buddhica.
*) Essays on the languages, literature and religion of Nepál and Tibet (1874), p. 13.
Barabudur II
2 THE GANDAVYÜHA
Burnouf mentions the work too, quoting Hodgson twice 1), the third
time to controvert the opinion, that sütra’s of this sort should be
reckoned among the older Buddhist writings and be used as a source of
information for the study of original Buddhism. He on the contrary
considers that nothing else will be found in them, "que les développe­
ments d’une doctrine complète, triomphante et qui-se croit sans rivale”
(p. 125). Bumouf restricts himself to a review of the character of this
work but gives nothing more about the contents.
From the manuscript presented by Hodgson to the Asiatic Society of
Bengal there were published in 1877 and 1882 short and as will appear,
incomplete lists of contents, respectively by Rájendralála Mitra in the
preface to his edition of the Lalitavistara 2), and by Haraprasád Çàs-
tri in Rájendralála Mitra’s Sanskrit Buddhist Literature of Nepal3).
Up to the present, these summaries are all that is known of the contents
of the Gandavyüha. Neither in Bendall’s Catalogue of the Sanskrit manu­
scripts in the Library of Cambridge university, which describes two manu­
scripts of this work4), nor in the new history of Sanskrit literature by
Winternitz, are there any further particulars to be found about this
text. Winternitz restricts himself to the statement thatMafijuçrï is prais­
ed in this work as the one who can bring to perfect knowledge 5). Finally
Pelliot has given a clear explanation 6) of the unfortunate confusion
that arose between Gandavyüha and Ghanavyuha and the identification
of the former with the Avatamsaka7) ; as regards the contents there was
no reason for further explanation. As therefore for these contents, we have
no other sources of information than the abovementioned reviews, it
will be as well to quote them in extenso. I shall first give that of Hara­
prasád Çàstrf, it being the most complete.
“The history of Sudhana in search of the perfect knowledge. The work
is reckoned as one of the nine principal scriptures of the Buddhists, and
held in high esteem. It was taken to China in the 7th century, and was
•translated into the Chinese language by Amoghavajra during the reign
of the Tang dynasty. Its Chinese name is Ta-shin-mi-yen-king.
"Once upon a time while residing with Samantabhadra, Manjusri and
*) Introduction à l’histoire du Buddhisme indien, p. 54 and 68 of the first edition (1844).
!) Published in the Bibliotheca Indica of Calcutta, no. 51 etc.
s) Page 90—93.
*) Catalogue of the Buddhist Sanskrit Manuscripts in the University Library, Cambridge
(1883) p. 23 and 102.
*) Geschichte der indischen Literatur II, 1(1913) p. 242.
‘) Notes à propos d’un Catalogue du Kanjur, Joum. Asiat. 11:4 (1914) p. 118—121.
’) Comp. Chapt. XIII.
3
THE GANDAVYÜHA
others, lord Buddha showed them the marvellous workings of a certain
mystic position called Siñha-vijrimbhita. As soon as the lord assumed
that meditative position, the interior of the room expanded to an indefi­
nite extent, the floor became thickly studded with sapphires and other
precious stones, and gigantic pillars of solid emeralds supported the roof.
A Bodhisattva, named Rasmiprabha, decorated the sky with clouds of
various kinds, some showing heavenly flora, some raining nectarous
perfumes.
“Then Sáriputra, approaching Manjusri, made him acquainted with
the presence of a host of holy Bhikshus. With them Manjusri started on a
journey to the southern regions, and settled himself in a grove where
stood the Vihára of Máladhvajavyúha, where he had formerly held his
meditations. On this the people of the neighbouring town of Danyakára
came in crowds to receive his instructions and his benediction. The lord
taught them, and singled out one young man to be the object of his spe­
cial favour. This young man was named Sudhana from the fact that
immediately after his birth his father had suddenly become very rich.
Manjusri narrated to him the marvellous deeds of Lord Buddha. Sudhana
chanted the praise of Manj usri in sweet and melodious verses, and declared
himself a candidate for Bodhi knowledge.
“Manjusri advised him to have the benefit of instruction from Megha-
sri, who resided at Mount Sugriva in the country called Rámavarta.
Meghaárí shifted the burden of instructing Sudhana to Ságaramegha of
Ságaramukha, who in his turn advised Sudhana to repair to Supratisthi-
ta of Ságara on the way to Lanká. Sudhana was again disappointed. He
was directed to proceed to Vajapura, a city of Dravida, to receive in­
structions from a Drávidian named Megha. Megha professed his igno­
rance of Bodhi knowledge.
“By his advice Sudhana repaired to Sáradhvaja at Milanapurana,
the land’s end of Jambudvipa; thence to the Bhikshuni Asá, the wife of
Suprabha of Samudravelati to the east of Maháprabhu; thence to
Bhishmottarasanghesha of Nalapúra; thence to Jayashínáyatana in the
country of Isasha; thence to Maitráyaní, the daughter of Siñhaketu,
at the city of Siñhavijrimbhita ; thence to Sudarsana of Trinánjana;
thence to a boy named Indriyasvara of the city of Sumukha in the coun­
try called Sramana Mandala; thence to the Upásika Prabhúta of Sa-
mudraprasthána ; thence to the patriarch Vidvan of Mahásambhava;
thence to the banker Ratnachúda of Siñhapotí; thence to Samantane-
tra, a manufacturer of perfumery, at the city of Samantamukha in Mú-
laka; thence to Nala of Náladhvaja; thence to the king Maháprabha of
4
THE GANDAVYÜHA
Suprabha; thence to the Upásiká Achalasthirá; thence to Sarvagráma
of Toshala in Mitatoshala; thence to Utpalabhúti in Prithuráshtra ;
thence to the slave Paisa of Kulágára; thence to the banker Jayottama
of Nánuhara; thence to the Bhikshuní Siñhavyasambhitá of Kalinga-
vana in Sronapasanta ; thence to Bhagavatí Sumitrá of Ratnabhijjiha in
Durga; thence to the patriarch Vesthila of Subhapárangama ; thence to
the Bodhisattva Avalokitesvara of Potalaka ; thence to Ananyagámi of
Pashatmandala, and finally to Mahádeva of Dváravatí. All the places
mentioned above belong to the region called Dakshinápatha or southern
India.
"Leaving Dekkan in the south, Sudhana directed his steps by the ad­
vice of Mahádeva towards Magadha. In that country he paid his devo­
tion to eight Rátridevatás, or goddesses of night. These had different
names; and dwelt in different localities, two of which Kapilavastu and
Bidhimanda (sic) are well known in the history of the Buddhist religion.
"But none could afford full satisfaction to Sudhana, and he remained
unpossessed of perfect knowledge. He then entreated Gopá, the wife,
and Máyá the mother, of the great Buddha for instruction, and here he
was partially successful. They recommended him to Surendrábhá at the
house of Indra, and she, to a young teacher Visvámitra of Kapilavastu.
At every change of teacher, the amount of his knowledge increased, and
with redoubled zeal he applied himself to the acquisition and perfection
of knowledge. He received several valuable lectures from the patriarch
Surendra and the goldsmith Muktasára of Varukutcha, from a Bráhman
Sivirátra of Dharmagráma in Dekkan, from a boy Srisambhava, and a
girl Srimati of Sumukha. From Sumukha he travelled to Samudrakatiha
where Maitreya told him plainly that none but Manjusri himself would
be able to make his knowledge perfect. Thus after passing through a
hundred austerities he went back to Manjusri, who was living in the
.vicinity of Sumaná. Sudhana, by the favor of Manjusri at last obtained
full and perfect knowledge from the holy Samantabhadra.”
So far this list of contents. First I must call attention to the fact that
in two points it somewhat differs from what Hodgson tells us about
the Gandavyüha. To begin with he mentions Çâkya as the speaker in
this text; this point is not of much importance and will probably be
explained by the text really beginning with the Buddha himself speak­
ing and the rest of the tale being considered his own words. But the
second point of difference is very important when the text is being
consulted iconographically : it is that Hodgson speaks of sixty-four per­
sons who become Sudhana’s guru’s, while Haraprasâd Çàstri only gives
5
THE GANDAVYÜHA
forty-seven. It therefore follows that this summary, at present the
chief source of our information, is incomplete. We must keep this fact
in mind when explaining the reliefs; not only do we know for certain
that some seventeen of the guru’s have been suppressed, but we may
suppose that the same carelessness can have taken place in other res­
pects as well and all sorts of episodes may have been left unrecorded.
This will probably add great difficulties to our investigation.
The second summary of contents is as follows x) :
“The Gandavyuha is a narrative work in which the disciples and fol­
lowers of Sákya, in his presence, discourse on practical Buddhism. In the
first chapter Manjusri explains to Sudhana-kumára the cardinal prin­
ciples of Buddhism. In the second and the third Sudhana and Meghaárí
discourse on the same topic, and on the descent of Bodhisattvas. The
fourth is devoted to an exposition, by Supratishthita, a Bhikshu, of the
manner in which Buddhist faith should be sought. In the fifth, the ca­
reer of Buddha is expatiated upon by one Meghadravida in reply to
Sudhana. In the sixth, a Sreshthi or banker comes forward to solve the
doubts and difficulties of Sudhana relating to certain points of faith.
In the next, Sáradhaya expatiates on the glory of Buddha. A female
mendicant of the name of Avá next explains how a Bodhisattva should
study the Bodhi religion. Another mendicant of the same sex then ex­
plains the proper course of life for Bodhisattvas. In the ninth, a Rishi
of the name of Bhishmottara-nirghosha, in reply to Sudhana, explains
the duties of Bodhisattvas. The discussion of the subject is continued in
several of the succeeding sections, the interlocutors being successively
a Bráhmana named Jayoshmáyatana, a maiden of the name Maitrá-
yáni, daughter of Maitráyana, one of the principal followers of Sákya,
Sudarsana a Bhikshu, Prabhútá a nun, Vidusa a householder, and
others. In Section 18, Sudhana expounds the subject to Nala, a king,
whose kingdom is described at some length, and who is apparently the
same with the hero of the Naishadha, and king of Berar, whose story
finds so prominent a place in an episode of the Mahábhárata. In the
next he goes to the town of Suprabhá, and converts to his faith its king,
Maháprabha. He next goes to the house of Chhalá, a nun, from whose
head issues a halo of brilliant light ; and then goes in quest of an itine­
rant hermit (Parivrájaka) Sarvagámina by name, with whom he dis­
courses on the maxim, mayánuttaráyai : “Nothing by me of the future”
etc. From Sections 22 to 30 the topic of discussion between Sudhana and
different hermits is, “How should the Bodhisattva knowledge be taught
*) Introduction to the Lalita Vistara (1877), p. 8—10.