Indian Antiquary Vol 43

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 45

MARCH, 1914.)
DHARANI OR INDIAN BUDDHIST SPELLS
41
top," the race of the Brahman Naga Vasuta 24 Thus spoke Vajrapâại to the (whole) race of the Brahman Vasuta Nâga. “Who am I to... make useless speech? I am alone ! You do not hear even me! You do not attend me, the mighty one .. possessed of swift energy." Thus he said. Then Vajrapāņi reflecting in heart (what he should do] said "You who are the lords of the earth, what should I say to you?” [Then the Nâga replied :) "I am the king of the Nagas, and am called Vasuta' the gem of the Brahmans.2: To me belongs all poison ... [here follows five leaves describing the various diseases &c. caused by Nagas, and the spell appears to be disclosed by the Naga king himself in these words :) These were the words commanded -Om Hrum Hi Hi Ah Tathagatâ någa-hridaya. tathagala namah dhamaya. tathagate raja sri lhanana, budya budhya, raja iiala pari parilira, nagahu yarbala povamdha svaha! Guha râja-la sráhû ! hruni hri!.. (&c. &c.)
By this fortunate talismans of the noble one, the sharp Red Copper Beak, may the sevil) power of the six classes of Vasuta' be swept away!.. Then straightway the vanquished race of the Brahman (Nâga) is turned aside.
This Dharani of the Red Beak of Copper' is translated by the Indian abbot Jiana Deva and the Tibetan Binle Cho's='grub, and the translator (-interpreter) Ka-ba Bha-po.29
3.' The Thunderbolt-Beak.
Vajra-tunda Dharani. From Ka-gyur-rGyud, Calc. edn. (also India Office ?), Vol. M. fols. 426-466: Csoma, Analysis p. 540-7 St. Petersburg ed. 754 W., fols. 27-50 : Schmidt, Index p. 167, also in gzu: (Dharahi Section) of latter, 937 W., fols. 38-79].
Om ! In the Indian speech (this is called] Vajra dun!a" nama naga samaya; in the Tibetan speech rDo-rjei mch'u zês-bya-ba klui-dam trig-go-[that is The Naga's vow called • The Thunder-bolt Beak.')
Salutation to the Omniscient One! At that time The Blessed One 1 was staying at the great city of The Striding Servant (?)': 2
Amongst the great retinue [there] assembled (were] Takshaka (king of the Nâga Serpent-dragons) and the rest of the Nâga retinue, also gods and a great retinue of men assembled for the welfare of living beings. Seeing these, he [The Blessed One) thought that he would completely fulfil the hope of all by explaining the religious means of doing virtuous acts. At this time in that city was a Brahman named Vişnu a rich man enjoying great wealth. Proud in the possession of fine clothes and many goods and chattels (yet) was he not blessed. The sacred Vedas and the Brahmans were [his] means of crossing to the other shore (of existence] These began and ended merely with mantras (spells). By respecting these spells the Nagas were summoned; by burnt offerings was summoned] the Fire [? god). When the harvest of this Brahman ripened it began to be destroyed by exasperating rain. He said I forgot for
26 This title suggests Kubfra, who was lord of the Vasu spirits, and the rik asi were latterly placed under him; but he is not usually described as a Naga himself, yet in the Jatakas he is given control over någas. In later Brahmanism the chief of all the Nâga kings is Vasuki. ? Bram-ze-rin-poche'.
8 Cha's.pa literally implement,' or woapon, . The last-named, who is called in one copy of this text, Ka-ba, appears to me to be the same as the Ka.ba l'albotsegs (or Sp-Kata), who was a pupil of Padma Sambhava, circa 748-802 A. D.; see my Bud. dhism of Tibet p. 31 fn. 3 No. 17; Also Griind wedel's Mythologie 49,155. Several of his works are in the Great Commentary, Tangyuer, mdo Section, Vols. 117-124.
30 This is obviously a corruption of the copyist--the Dictionaries give trenia as the Sanskrit equivalent of the Tibetan mch'u, a beak; and the correct form is given in the colophons.
31 Bhagavan. 32 Gyog'dor, literally servant - thrown off or forsaken or striding : A possible restoration by the Sanskrit-Tibetan lexicons is Urana dana.