386 Analysis of the Kah-gynr. [Sept. 



VII.— Gyut. 



The seventh and last portion of the Kah-gyur is of a very different 

 description from either of the preceding, constituting an extensive 

 collection of works on mystical worship, corresponding to the Tdntri- 

 Jca system of the Hindus, from which it is probably derived. The 

 works are also of a more modern date, and less legitimately Bauddha 

 character. The series consists of 22 volumes, each containing a 

 number of small tracts. Most of them as usual are ascribed to 

 Sa'kya. 



The first volume contains 14 works, the first of which is an enume- 

 ration of the names of Manju' Sri', a person who was very possibly 

 concerned in grafting Tantra rites on Buddhist speculations. The 

 third work is called the Paramddibuddha uddhrita Sri Kdla Chakra, 

 a Tantra delivered by Sakya, at the request of Da-zang, a king of 

 Shambhala, a fabulous city in the north ; but the original is said to 

 have proceeded from the first Supreme Buddha. It was introduced from 

 the north, it is said, into India, in the 10th century, and into Tibet, 

 in the 11th. How this is reconcileable with its being delivered by 

 Sakya does not appear. Its modern date is unquestionable, as it makes 

 mention of Mekka, and describes, in the form of a prophecy, it is true, 

 the rise, progress, and decline of the Mohammedan religion. The 

 work contains a variety of details in cosmography, astronomy, and 

 chronology. 



The second volume contains four works, the Laghu-samvara, the 

 Abhidhdna, the Samvara, and Vajra Daka, in which the worship of 

 certain spirits, as Heruka, Samvara, and Vajra-Daka, with thatof the 

 female sprites and witches of the Tantras, the Yogi'nis and Dakinis, 

 is enjoined, and the Mantras^ or mystical formulae for invoking them, 

 communicated. These different beings are considered equal to the 

 Buddhas in power and sanctity by some classes of Buddhists. 



The third volume has also four works of similar purport. In the 

 first the Heriika Anubhiita, or appearance of Heru'ka the speaker, is 

 Vajrasatwa, also styled Samvara and Bhagavan, who, in answer to 

 the questions of Varahi', a goddess, explains her origin, her names, the 

 import of the male and female symbols (Linga and Bhaga), the 

 mystical power of different letters, illusion and union by Yoga with 

 the deity : (his and the other tracts also describe the different divi- 

 nities worshipped, the mandalas or diagrams to be formed, and the 

 Mantras to be repeated. The Mantras are also given, that of Vajra- 

 vdrdhi commences " Om Nama, goddess Vajra-vakahi', holy and 

 invincible mother of the three worlds. Great goddess of all wisdom, 



