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If, again, a man suffering under the displeasure of his king at the execution ground were just about to be des- patched, the force of the invocation of that Kwan-yin would be sufficient to snap in two, at once, the sword of the exe- cutioner. 11. If, again, a man were imprisoned, fettered hand and foot with iron greaves, and in the stocks, the force of the in- vocation of that Kwan-yin would be enough to break his fetters at once, and to give him release. 12. Those who by means of sorceries (words of sorcery), and poisonous herbs would destroy the person (of their enemy), shall themselves receive the curse and harm of their magical rites, if he against whom they laid their plot invoke the power of that Kwan-yin. 13. Again, were a man to encounter a wicked Eaksha, or a poisonous dragon, or any other kind of evil demon, the force of the invocation of that Kwan-yin, should avail to take from it any power (courage) to destroy. 14. If a man were surrounded by evil beasts, possessed of teeth and claws much to be feared, by the force of the invo- cation of that Kwan-yin, impetuously would they run away towards every quarter. 15. (Were a man surrounded by) venomous snakes, (or lizards and snakes), and cobras and scorpions, breathing out their poisonous smoke and fiery flames, by the force of the invocation of that Kwan-yin, with sudden shrieks, they would themselves turn round and go. 16. If, in the midst of the thunder crash and lightning gleam, there should come floods of tempestuous rain, the man who has recourse to the power of the invocation of that 396 A CxVTENA OF BUDDHIST Kwan-yin, shall at the corresponding moment secure a cessation of the storm, 17. Though all creatures were afflicted and straitened by endless sorrows of bodily disease, the force of the excellent wisdom of Kwan-yin, would be sufficient to deliver them from all human afflictions. 18. Thoroughly practised in the use of spiritual power (irrdhi), extensively versed in the use of the expedients of perfect wisdom, the regions of space throughout the ten quai'ters, without any exception, behold the appearance of the body (of Kwan-yin.) 19. So that all the evil modes of existence in hell, as a demon or a beast ; the sorrows of birth, old age, and dis- ease, little by little, in those regions, he makes to depart. 20. True ruanifestation ! Pure manifestation ! The widely spread manifestation of true wisdom ! Compassionate and loving manifestation ! Ever will I pray to thee ! Ever look up to thee ! 21. Without spot ! Pure and glorious ! Sun of wisdom dispersing all darkness ! Able to destroy the power of wind and fire in the overthro\v of the world. Illustrious Revelation ! brightly shining in all the world. [And so on for five more slokas.] At this time Daranimdhara Bodhisatwa risino- from his seat, standing before Buddha, said : World honoured one ! Whatever persons throughout the entire world listen to this Kwan-shai-yin Bodhisatwa Section, (containing an account of) the deeds of Ishwara, the manifestation section ! making evident the power of his spiritual endowments, be assured the merit of such persons shall not be small ! Buddha having delivered this " universal manifestation section,^' 84,000 beings belongino- to the contyreu'ation attained to the condition " Asamasana Auuttara Samyak Sambhodi.'" 5. THE LITURGY OF KWAN-YIN. There is m) Ijiturgical service, so far as is generally SCRIPTURES FROM THE CHINESE. 397 known, contained in the Baddbist Tripitaka. The Prati- mokslia relates simpl}^ to a convocation of priests (Bhiskns), for the purpose of mutual confession and absolution. In fact, the absence of any proper ohject of Worship, beyond the en- shrined relics of Buddha, or the places consecrated by his pre- sence would prevent any early arrangement of a Liturg}^ properly so-called. The elaborate ceremonial of the Brahman Ritual, appears to have been rejected by the Buddhists, with the rejection of their creed. So that the only form of worship of which we know anj^thing- in the early days of Buddhism, is the three-fold ascription of reverence, accompanied by an offering of flowers, and (perhaps), incense, with profound prostration of body. But when the existence of such a saviour as Kwan-shai- yin was accepted ; then, it appears, the Buddhists began to arrange an office for his express worship. It is impossible to say when this office or liturgy was compiled ; as it is preserved in the Chinese canon it goes back only to the date of Yung-loh of the Ming dynasty, i.e., 1412 a.d. But it might have been known in China for centuries, before it was thus incorporated in the Canon. The form of this office is a very curious one. It bears a singular likeness in its outline to the common type of the Eastern Christian Liturgies. That is to say, there is a " Pro- anaphoral,^^ and an "Anaphoral" portion. There is a prayer of entrance (rf;? iiaoSov). A prayer of incense {rov Ovfiid- yLtaro?). An ascription of praise to the three-fold object of worship [jpiaa'yiov). A prayer of oblation (r/y? irpoa- 6e<Teu><;). The Lections. The Recitation of the Uliarani {fivaTr]ptov) . The "Embolismus,^' or prayer against tempta- tion, followed by a " Confession " and " Dismissal." The early arrival of the Nestoinan Christians in China would be quite sufficient to account for this general resem- blance, and particularly if we recollect that the same Empe- ror Tae-Tsung, who was the great patron of Buddhism, was also the protector of the new missionaries ; who, in consequence, were able to build churches, and establish 398 A CATENA 01' BUDDHTST themselves as a recognised body of religious worshippers in several parts of the empire. But whencesoever derived, this liturg}'- of Kwan-yin is a singular phase of Buddhist worship. It is still used in the monasteries of the South of China, and I have myself on more than one occasion been present at the function. Nor can I omit to add that, in point of ritual, the Service has left a very lasting impression on my mind, and not an unfavourable one in respect to its devotional character. The following translation is only an abstract : — Imperial Preface to the Liturgical Services of the Great Com- passionate Kwan-yin. [Written by Yung Loh, of the Ming Dynasty, 1412 a.d.] It is reported that Kwan-Tseu-Tsai-Bodhisatwa, prompted by his great compassionate heart, has engaged himself by a great oath to enter into every one of the innumerable worlds, and bring deliverance to all creatures who inhabit them. For this purpose he has enunciated the Divine sentences which follow, which, if properly recited, will render all crea- tures exempt from the causes of sorrow, and so render them capable of attaining Supreme Reason. So we, the Ruler of the Empire, because of our pity for those who ignorantly immerse themselves wholly in the affairs of the world, and are not acquainted with the virtue of those sentences to obtain for them deliverance, do hereby bring before them a mode for attaining to the condition of Supreme Wisdom. We therefore earnestly exhoi't all men, whichever course they are pursuing, carefully to study the directions of this work, and faithfully to follow them. Yung Loh, 9th Year, 6th Month. SCRIPTURES FROM THE CHINESE. 399 PREFACE. In preparing the altar of the great Merciful One, tlie rules are these : — The image of Sakya Tathagata Buddha must be reverently placed on an altar facing the south. The image of the Omnipotent and Omniscient Kwan-yiiP Bodhisatwa should be reverently placed in the western quarter of the temple, facing east. At the dawn of day, before any^act of worship be per- formed, the limits of the sanctuary (mandala) must be well defined. The following is the mode — First, take a knife, and mark out on the ground the pre- scribed limits of the sacred place, at the same time repeat- ing the words. Then take pure water, and sprinkle it towards the four quai^ters, repeating the words. Then take clean ashes, and scatter them on the ground, repeating the words. Then take a silken cord, consisting of threads of five colours, and bind it round the four sides of the sanctuary, repeating the words. The sacred limits having been thus determined, the next care must be to provide all necessary adjuncts of worship for the sanctuary, viz., flowing streamers, burning lamps, incense, flowers, offerings of food ; all these must be care- fully provided.