1832.] Analysis of the Kah-gyur. 387 



the remover of terror from all created beings." This Mantra is re- 

 puted to be of peculiar sanctity and efficacy. 



The first article of the fifth volume is the Sri-chanda Maharoshana 

 Tantra. In this the Bhagavdn Vajra-satwa instructs theBHAGAVATi' 

 Prajnya Paramita how to worship the wrathful deity called Chanda 

 Maharoshana, and in what manner a person may be initiated into the 

 same knowledge by his spiritual guide. There are also speculations on 

 the nature of body and spirit, and the means of re-uniting the human 

 with the divine spiritual essence. 



The first article of the sixth volume describes the subjugation of 

 Nilambara-dhara, Vajrapani and Indra, by Sakya. In the second, 

 the Mantras of several Hindu gods are given, or Om Brahma — Om 

 Vishnu — Om salutation to Ru'dra — Om Kartikeya — Om Ganapati 

 — Om salutation to Indra — Om Mahakala — Om salutation to Brah- 

 ma, and the like. In the fourth, especial injunctions are given to the 

 novice, to persevere ; the advantages of which are illustrated by the 

 adage familiar to most nations, " In time a large stone is hollowed 

 by small drops of water." u Gutta cavat lapidem non vi sed sa?pe 

 cadendo." In this also Mantras or incantations are given for procuring 

 abundance, curing disease, overpowering an enemy, and the like. 



The first and second tracts in the seventh volume are styled 

 Krishna Yamari, and Yamari Krishna Karma Sarva Chakra Sid- 

 dhahara, the black foe of Yamar, and the wheel of the black foe of 

 Yama or death, for accomplishing all acts. The fourth is the Rakta 

 Yamari Tantra, or of the red foe of death. The third is the Vajra 

 maha Bhairava Tantra, and fifth, Bhagavdn Ekajatd, the god with 

 the braid of hair : all, indications of close alliance with the followers 

 of Siva. 



In the ninth volume, the sixth article is the Maha Vairochana Abhi- 

 sambodhi, a work of some extent, and sometimes regarded as a Sutra. 

 It is ascribed to the Bodhisatwa Vairochana, and was delivered by 

 him at the request of Vajrapani. The chief interest attaching to this 

 work arises from its containing the passage published in Europe in 

 1722, and most egregiously mistranslated by European scholars, as 

 described in a former number of the Journal. 



The tenth volume contains some treatises that seem scarcely to 

 belong properly to this division ; they contain prayers ascribed to 

 different Tathdgatas for the welfare of all animal beings, and repeated 

 by Sakya at the request of Manju' Sri'. There are indeed many 

 such tracts in the collection, some of which are met with in the other 

 divisions, as the 4th and 8th of the 11th volume, the Vipula pravesa, 



