1832.] Analysis of the Kah-gyur. 391 



a spear for Samvara, a thunderbolt for Indra, a furnace for Agni, a 

 club for Yama, a sword for Nairrita, a noose for Varuna, a banner for 

 Vayu, a staff for Kuvera, &c. No. 14, the Susididhikara Maha 

 Tantra, is a work on the usual Tantrika subjects, but held in high 

 estimation. 



The 20th volume is interesting for its antiquated style, its different 

 purport, and its being authority only with the Nyig-md-pa, the oldest 

 Buddhist sect in Tibet. It contains three works ; the Sarva dherma 

 Mahdsdnti bodhi Chitta Kulaya Raja, the royal instructor of the 

 understanding in the great quiescence of all virtue. The second has 

 a still longer title, with its equivalent not only in Tibetan but in what 

 is called the Bruzha language, a language of which Mr. Csoma could 

 obtain no information. It is also said to be translated from that lan- 

 guage. The third has a simple denomination, the mysteries of all the 

 Tathdgatas. It is regarded however as a continuation of the second. 

 The mysticism of these works is of a different character from that of 

 the others, and is doctrinal, not ceremonial. They also belong to theis- 

 tical Buddhism, being revealed by the Supreme Soul, the Creator of all 

 things, and who has existed from all eternity, in answer to the question 

 of Vajrasatwa the chief of the five Buddhas, styled elsewhere the 

 Dhydni Buddhas. The first was translated in the 8th or 9th century 

 by Sri Sinha Prabha and the interpreter Vairotsana, the second 

 (from the Bruzha language) by Dherma bodhi dana Rakshita and 

 the interpreter Chhe'-tsan-skyes. 



The 21st and 22nd volumes contain severally four and fifteen works of 

 the same description as those which preceded the contents of the 20th ; 

 they do not need any particular specification. In the fourth line of the 

 22nd volume directions are given for the representation of the five 

 Buddhas, Vairochana and others, with their symbols. The Buddhas, 

 Bodhisatwas, and others, who are the interlocutors in these works, or the 

 objects addressed by them, are as before Vajkasatwa, Vajrapani, 

 Manju' Sri',Heruka, and Vajradhara. The doctrine or worship of 

 Illusion or Maya occurs in the Vajrasatwa Mdydjdla Guhya Sarvd 

 dersha, the mirror of the mysteries of the net of illusion of Vajra- 

 satwa, the 3rd article of the 21st volume, and in the 1st of the 22nd, 

 the Mahamdyd Tantra. 



Thus terminates the great collection, the Kah-gyur, avast specimen 

 of misdirected talent and time. Imperfect as the summary view given of 

 its contents must necessarily be, it is evident from it, that there is no 

 very great variety of subject, and that the general character of the 

 composition is monotonous identity. The patience and perseverance 



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