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, 317, n. 2. 3 The epithet " Sasti," or it may be " Sati," given below to Tchundi, shews that she is a form of Devi or Durga. * Vish. Pur., p. 51, n. 4. * I take it that, in general, during this last period, Kwan-yin repre- sents the " Female" principle in Nature. On reviewing the whole subject, it would appear deserving of thouglit how far the two tendencies in East and AVost to tlie s;xme mode of worship (considered in the abstract) were uidependent of one another. ' The word "recitation" (nim) in this period is ecjuivalent to the Sanscrit " Sansinarana" as exi)lained in the Vishnu Parana^ 210, n. 13. SCRIPTURES FROM THE CHINESE. 413 evenly on the thigh of the left leg — this is called the Vajra (diamond) mode of session. The hands placed openly one above the other_, with the right hand uppermost, the two thumbs in contact — this is called the " Seal of Samadhi." Here follow the Gathas of Nagardjuna Bodhisatwa (to be repeated once). ^' Ever reciting the accumulated merits of Tchundi; the heart at peace ; no disasters shall ever befall such a man ; in heaven and earth, enjoying happiness like that of Buddha ; finding this magic pearl; there is a certainty of sah^ation. Namo ! Sakti-Buddha-Matrika-Maha-Tchundi-Budhi- satwa-Mahasatwa (or it may be "Hail ! Mother of seven Kotis of Buddhas ! Maha Tchundi," etc.)^ Then, the heart and the body being perfectly composed, conceive the idea that there proceeds from the body and rests above the top of the head, a lambent flame of fire like a bright gem or as the full moon." The Dharani of the Pure-World (twentj^-one repetitions.) Om! Lam!2 Next let the thumb of the left hand press upon the first joint of the ring finger of the same hand, whilst the other 1 I take the expression tsi-kiu-ti to be equal to " Sakti." It might be also rendered " seven kotis." 2 For an account of this " lambent flame of sanctity" consult Bur- nouf, Introduction, pp. 659, 601). We cannot omit to draw attention to this subject, as it shews that there was a certain development in the Southern schools similar to that we are now considering. (For further explanation of this symbol of the Sula-mani, above the head of Buddha, consult Biu-nouf, Essai snr le Pali, p. 88 ; E. Burnouf, Sansc. Diet., sub voc, 9uda; Clough's Pali Vocab., p. 116-19, etc. I wish also to add, in reference to the origin of the word " SuraCgama," that it is plain, from the Chinese gloss upon it, that the expression is equivalent to the Swar-loka, or region from the Sun to Dhruva, where Dhruva, in the sense of " firm," " solid," answers precisely to the Chinese phrase Kin-ku, explanatory of " Sura." Compare the Chinese tika on the first section of the Sutra with Vishnu Purana, p. 212, n. 1). * Ram, or perhaps, Hrom. vid. Dubois, p. 346. Also, South Piidia Sketches, ii, 48. 414 A CATENA OP BUDDHIST fingers overlap them in the shape of a fist. This is called the Diamond-fist-seal ; with the right hand, meanwhile, count the beads (i. e., whilst reciting the above words). The Dharani of Manjusri Bodhisatwa for protecting the body. Om ! Svar (tsai-ling). (To be repeated twenty-one times). The great enlightened Dharani of Kwan-Yin consisting of six words. Om ! mani padme, houm. The name of Buddha (to be repeated 108 times.) Namo ! Amitabha Buddha ! Next, with the ring-fingers of both hands, intertwined with the little fingers, and the two middle fingers of both hands placed together, top to top, above the others, whilst the thumbs of both hands press against the middle joint of the ring-fingers; this, which is called the hand-seal of Tchundi, ought to be placed close on to the region of the heart. In this posture repeat the Gatha following. In humble prostration I adore thee, O Sasti (Durga) ! On my face I worship thee, Oh Sakti ! I invoke thee and recite thy praises. Oh Tchundi ! Oh ! that thou wouldest, in thy great Love, come to ray help ! The Dharani of Tchundi (to be repeated 108 times). Namo ! satanam, samyak sambodhi kotinam Djeta ! Om ! Djala! Djila ! Tchundi! Svah ! The circle-dharani of one word. (To be repeated every time the Tchundi Dharani is recited.) Om ! Bhur (pou-liu). The recitation of the Dharani being finished, then place the open hand as a seal on the top of the head, and with the right hand behind the back make the diamond-seal, and re- peat the woi'd "houm" (Amen) ; then perform five distinct SCRIPTURES FROM THE CHINESE. 415 acts of sealing oneself, viz., on the forehead, on the left shoulder, the right shoulder, the breast, the throat. This done, remove the hand from off the head, Gathas of personal consecration (hwui-hiang.) I, now reciting the praises of Tchundi, will make a great and earnest vow for final enlightenment. Oh, may I attain to complete and certain wisdom ! Oh, may I, through the accomplishment of every merit, attain to the perfection of Bliss, and so conduce to the final salvation of all men ! All the wicked deeds which formerly were done by me, proceeded from the original sins of covetousness, anger, de- lusion (tamas, rajas, moha) ; from the evils of body, thought and speech. I now repent of them all ! Oh, would that at the end of life, every obstacle removed, I may plainly see face to face that Buddha Amitabha, and so at once be taken to the land of endless joys. [Persons much occupied in household matters, or a man steering a ship, or riding, etc., not being able to use both hands to make the Tchundi mudra, may with his left hand make the Vajra mudra, and count his beads with the right hand.] 3. NAGA- WORSHIP. Another characteristic of this period is the adoption of popular myths, as a means, probably, for enlisting popular sympathy. The principle of the development being that all systems were equally true, or that truth was to be found in all systems, there was no difficulty felt in adopting any form of superstitious worship that would tend to enlist popular feeling on the side of the persecuted sect.^ 1 It would seem a.s though this principle were carried out in every case save in adopting the left-handed worship of the Saktis. At any rate, General Cunningham has observed that over the ruins of many Viharas, Lingams are erected, as if in token of the triumph of this cor- rupt worship, over the more scrupulous faith of the Buddhists (^Arch. Survey, passim). 416 A CATENA OF BUDDHIST No superstition was more deeply bedded in tlie Hindu mind than reverence for Nagas or Dragons. It would be out of place to enter on any investigation of this subject. It has ah-eady been exhaustively handled. But whencesoever derived the fact remains the same — that this reverence was very generally prevalent among Buddhists. The flourishing convent of Nalanda owed its foundation to the supposed influ- ence of a Dragon in the neighbouring tank. And from every quarter evidence is provided to shew that Buddhism fi'om the first had to contend as much against the under current of Naga reverence in the popular mind, as against the supercilious opposition of the philosophic Brahman in the upper current. At last, as it would seem, driven to an ex- tremity by the gathering cloud of persecution, the Budd- hists sought escape by closing with the popular creed, and endeavouring to enlist the " people^' against the " priests," but with no further success than such a respite as might be included within some one hundred years. There is a Sutra well known in China, relating to this phase of Buddhist history. It has been referred to by Dr. rergusson,^and is supposed by him to date from the twelfth or thirteenth century. But I doubt not, the Sutra itself belongs to an earlier period, although the curious figures of Nagas, and the plans given of the Naga-mandala, or sacred precinct, with its various adjuncts, probably belong to the period mentioned. With some allusion to this work I design to close the sub- ject of the present investigation. 4. Abstract of a Chinese Sutra, called The Great cloud-wheel liain-aslcing , Sutra; or hy the Chinese " Tai-Yun-lun - tsing-u-King. )> This Sutra is said to be the translation of a Sanscrit work called '^ Arya-maha-megha-mandala-varsha-vardhana nama Sutra."2 ' Pp. 52, 53, Tree and Serpent Worship. - Or, Vardlia-varsha. SCRIPTURES PROM THE CHINESE. 417 It was rendered into Chinese by Nalanda Yasa, a Doctor of the three Pitakas (san-tsang fah-sse). It has an Imperial preface written by Kien-Lung (1780 a.d.