Three Mountains - Kanazawa Universitymmori.w3.kanazawa-u.ac.jp/works/article_pdf/3_61...las gsungs...

Three Mountains

and

Seven Rivers

Prof. Musashi Tachikawa's

Felicitation Volume

Edited by

Shoun Hino

toshihiro wàda

MOTILAL BANARSIDASS PUBLISHERS

PRIVATE LIMITED • DELHI

Chapter 54

The Vastunàga Ritual

Described in Tsong-kha^pa's

sNgags-rim chen-po

MASAHIDE MORI

This article présents the Tibetan text and its translation ôf the

part concerning vastunàga (serpent of building site) ritual in

Tsong-kha-pa's sNgags-rim chen-po.

Abbreviations

G: Tsong-kha-pa Blo-bzang grags-pa, rGyal-ba khyab-bdagrdo-rje 'chang

chen^po'i lam-gyi rim-pa, gSang-ba kun-gyi gnad mam-par phye-ba

(sNgags-rim chen-po), The Collected Works (gSurï 'bum) of rje

Tsoii-kha-pa Blo-bzari-grags-pa, Vols. 4, 5, Gedan Sungrab

Minyam Gyunphel Séries, Vols. 82-83. New Delhi, Ngawan

GelekDemo, 1975.

P: —,—, TibetanTripitaka, the Peking Edition, No. 6210,

Vol. 161,53.1.1-226.2.7.

TTP: Tibetan Tripitaka, the Peking Edition, Tokyo, Suzuki

Foundation.

Remarks on Text and Translation

1. The Tibetan text is based on two blockprints: P and G. The

844 THREE MOUNTAINS AND SEVEN RIVERS

corresponding part appears in 103.3.7-104.5.2 (P) and 281 2-

288.6 (G).

(2. The numbering system (e. g. <1.3.1.2>) follows M. Mori, "The

Synopsis of the Consécration Ceremony in the sNgags-rim chen-

po (Chapters V-X) ". Mikkyo Bunka (Journal ofEsotenc Buddhism)199/200, 1998, pp.1-19.

(3) In the Tibetan text, the bold words indicate personal names

. and the bold italic words indicates text titles.

(4) The numbers in ( ) indicates the pagination of P.

(5) The passages and sentences in <> indicate the quotations fromother works.

(6) I provide supplementary word(s) in [ ] in the translation.

Tibetan Text

< 1.3.1.2> gnyis pa la gsum / ko 'phye gang la brtag cing gnas

pa dang rgyu ba'i tshul dang / de shes nas ji ltar brko ba'i tshul

dang / brkos legs nyes kyi skyon yon bstan pa'o //

<1.3.1.2.1> dang po ni / ko 'phye brtag par rDo rje mkha' 'gro

las gsungs shing / Mi thub zla ba dang A bhya dang Pradznyâ

raksi ta dang Ratna raksi ta dang Nyin mo 'byung gnas dang De

bzhin gshegs pa'i rdo rje sogs kyi dkyil chog las kyang brtag parbshad do //

ko 'phye brtag pa gang la dgos pa ni / rDo rje mkha9 'gro las/

<gtsug lag khang dang khang bzang dang //mchod rten dkyil

'khor grong khyer dang //

khyim dang ldum ra la sogs la // ko 'phye'i ko bar brko badang //>

zhes gsungs shing Phreng bar dgon gnas byed pa la yang brtag

par bshad do // Bi bhù tï'i dkyil choglas kyang/ <lha khang

mchod rten khang bzang khang brtsegs dang / rab gnas dkyil

chog la sogs byed 'dod pas // 'dir ni sa yi ko 'phye brtag bya

ste//> zhes gsungs pas / 'di brtag pa ni mang po zhig la mkho

bar snang ngo .// de la dkyil 'khor gyi khang pa byed pa la ni

nges par dgos la / sngar bshad pa ltar brkos nas sbyangs te dkyil

'khor gyi stegs bu byed pa la yang dgos so // sa brko ba'i sngon

du sngar bshad pa ltar< sa gzhi bgegs dang bral bar byas nas

gtor ma byin te sa bdag klu brtag par > gsungs pa ltar bya'o //

'dir Phreng ba las < rdo rje khu tshur gyis thig skud bzung ste/

VÂSTUNÂGA RITUAL DESCRIBED IN TSONG-KHA-PA 845

sgrub grogs dang bcas pas g'yas skor gyi 'gros kyis slob dpon me

dang rlung du gnas la shar dang nub dang byang dang lho

phyogs kyi thig btab nas /> < gtsug lag khang la sogs pa gang

du byed pa'i gzhi de gru bzhir byas te /> < ston zla gsum la sogs

pa zla ba gsum gsum du rim pa bzhin shar lho nub byang rnams

su mgo bstan cing lho la sogs par kha phyogs nas nyal ba brtags

te /> < nyi ma shar ba nas brtsams nas klu'i mchan1 las khru

gang dor ba'i mchan2 gyi char g'yas skor du rtsig rmang brko bar

bya > zhes rags pa tsam zhig las ma gsungs kyang / Bi bhù tïs

shib par gsungs pa (P 103.5) ltar bshad na / gzhi gang yin gru

bzhir byas la de'i phyogs bzhi po re rer yang zla ba gsum gyi

zhag grarigs dang mthun par re'u* mig dgu bcu re bya'o //

de la lto 'phye gnas pa dang rgyu ba'i tshul ni / ston zla ra

ba'i tshes gcig la mgo byang shar gyi mtshams kyi re'u mig tu

bzhag nas mjug rtse lho nub kyi re'u mig tu bzhag ste kha Ihor

bltas nas gnas so // de nas zhag re song ba na mgos lho ngos su

re'u mig re dang mjug rtse byang ngos su re'u mig re bgrod nas

g'yas skor gyis 'pho'o // zla ba gsum la phyogs- re'u.re'u mig

dgu bcu re bgrod pas lo gcig la phyogs bzhi'i re'u mig dgu bcu

pa phrag bzhi kha4 'khor ro //

de yang gzhogs g'yon 'og tu bcug nas nyal ba'i gdengs ka nas

mjug rtse'i bar la mtho bcu yod la mtho re re'u5 mig dgu re non

pas phyogs dang mtshams gang du gnas pa'i tshe yang re'u mig

dgu bcu re non no // lus kyi zheng gis ni sa'i re'u mig gi cha

dgu khyab par nyal zhing gsang gnas ni phyogs mtshams gang la

gnas pa'i tshe na'ang de'i dbus su bzhag nas gnas te / Bi bhû

tï'i dkyil chog las

<sa gzhi gang yin de ni gru bzhir bya // zla ba gsum gyi nyin

mo'i grangs kyis 'dir //

phyogs ni so sor sa de rnam par dbye // dbang ldan nas ni me

yi mtshams kyi bar //

shar gyi sa de dgu bcur rnam par dbyed // me nas bden bral

mtshams kyi bar dang ni //

bden bral nas ni rlung gi mtshams bar dang // rlung nas 'byung

po'i bdag po'i mtshams kyi bar //

de bzhin kho nar dgu bcur rnam dbye bya //

ston zla ra ba 'bring dang tha mai bar // dbang ldan mtshams

la sogs par mgo bo gnas //


bden bral mtshams la sogs par mjug ma'i cha // gsang ba'i

gnas ni sa yi dbus su gzhag6 //

lte ba'i 'og (104.1) gi cha ni lto 'phye'i lus // steng cha gdengs

ka dang ldan mi yi gzugs //

lhor lta lag pa g'yon pa rna bar bzhag // g'yas pa rin chen7

thogs pas dkur bkab nas //

sa yi cha dgu khyab8 par nyal nas gnas // klu yi rgyal po9 lus

tshad mtho bcu pa'o //

shar dang nub kyi mtha' mar gnas na yang // sa yi dum10 bu de

ni 'jal ba ltar //

nyi ma'i bgrod pas tshes gcig la sogs par // nyin zhag re re

zhing ni cha re rer //

ji ltar rigs pas shar gyi cha ru rgyu // lho dang nub dang byang

du'ang de bzhin no //

dgun zla ra ba 'bring dang tha ma yi // dkar phyogs la sogs nub

tu kha mig lta //

me yi mtshams su yan lag mchog bstan te // rlung gi mtshams

la sogs par mjug ma gnas //

dpyid zla ra ba 'bring dang tha ma de'i // gnod sbyin bdag

phyogs11 kha dang mig gis lta /

bden bral mtshams la sogs par mgo bo gnas // dbang ldan

mtshams la sogs par mjug ma'i cha //

dbyar zla ra ba 'bring dang tha ma ru // shar phyogs su ni kha

dang mig gis lta//

rlung gi mtshams la sogs par mgo bo gnas // me yi mtshams la

sogs par mjug ma'i cha //

lo gcig la ni sa gzhi mtha' dag tu // 'khor gcig gis ni 'bad pas

kun tu khyab //>

ces so //

gzhan yang klu chen po brgyad kyang de'i mjug rtse sogs

gnas brgyad na gnas té / de nyid las /

<lto 'phye'i rgyal po'i rgyu ba'i dbye ba ni // zla ba re re'i bye

brag shes nas su //

mtha' yas bdag nyid dkar po mdzes pa'i sku // mjug ma la sogs

rim gyis bsams nas su //

de yi lus la klu yi bdag po brgyad // 'o ma la sogs nye bar spyod

pas mchod //

VÀSTUNÀGA RITUAL DESCRIBED IN TSONG-KHA-PA 847

mjug ma'i rtse mor rigs ldan shin tu sngo // gsang gnas dur ba

ltar ijang stobs12 kyi rgyu //

lte bar dung (104.2) skyong padma'i rtsa ba bzhin // dpung

bar padma chen po gser dang mtshungs //

nor rgyas snying gar gnas pa Ijang khu ste // 'jog po zhes bya

dmar po mgrin par gnas //

rna bar padma dkar po'i 'od zer can // spyi bo ru ni mtha' yas

sngon po gnas // >

zhes so // ko 'phye yang mtha' yas yin te mdog dkar la mdzes

pa'o //

'o na sa gzhi1 çhe chung gang yin yang des de ltar khyab nas

nyal ba ji ltar yin snyam na / bod kyi bla ma dag zla ba shar ba'i

gzugs brnyan snod che chung gi chu nang du snang ba dang

'dra bas mi 'gai bar 'chad mod kyang mi 'thâd de / ko 'phye

gcig nyid kyis sa'i cha kun tu de ltar khyab pa ni 'gai la rang gi

ngo bo gdg yin yang sa so so la gzugs brnyan so sor shar ba yang

ma bshad pa'i phyir ro // des na gang du brkos pas sa bdag la

mi 'phrod pa 'ong ba dang mi 'ong ba'i gnas shes pa'i phyir du

sa che chung gang yin pa'i gzhi der rtog lugs de 'dra zhig

gsungs kyi gar rtog pa'i sa thams cad du de ltar gnas mi dgos

so //

< 1.3.1.2.2 >gnyis pa ni / 'o na thog mar brko ba'i gnas de gang

yin snyam na / de nyid las /

< shar nas cha ni nyi shu rtsa bdun dor // byang nas phyed

dang bcu bzhi'i cha dor bar //

shar nub cha dgu lho byang phyed dang lnga // 'di ni

mchan1* gyi mdun du thog mar brko //>

zhes gsungs so //

de'i don ni mgo shar du bstan pa'i dbang du byasna mgos

re'u mig gang non pa'i phyogs de nas nub tu re'u mig dgu

gsum nyer bdun dor pa'i bar la brkor mi rung bas / mtshams de

nas nub tu re'u mig dgu dang rgyab kyi lus kyis non pa'i sa nas

mdun du re'u mig phyed dang bcu bzhi'i bar la brkor mi rung

bas mtshams de nas lhor re'u nlig phyed dang lnga ni dang por

brko ba'i dmigs so // de ni mchan14 gyi mdun du bshed pas

mchan15 gyi (104.3) thad du re'u mig dgu spangs par brko ba'i

lugs so //

Phreng ba las khru gang spangs pa'il(i mchan gyi thad du brko


ba'i rang lugs dang mthong ba'i thad kar brko ba'i gzhan lugs

gnyis bshad do //. sDom 'byung 'grel pa las /

<mgo'i phyogs la re'u mig nyi shu'am nyi shu rtsa gcig dang

lto bar yang re'u mig gnyis sam gsum yongs su spangs te rgyab

dang mjug ma yang nges par byas nas lto bar brko bar bya ste/>

zhes gsungs te / lus kyi mgo mjug gis re'u. mig dgu bcu non17

pa dang 'gai mi 'gai brtag go //

<gdengs ka la ni zhal gang ste // zhai la cha phran dgu ru

shes //

de ltar mgrin dang thugs ka nyid // lte ba la ni de yi tshad //

de nas mtshan ma'ang de tsam yin // lhag ma lto 'phye'i rnam

pa'o //>

zhes zer ba bzhin du lus tshad nges par bya zhes gsung ba ni

gsang gnas sa'i dbus su 'ong ba'i lugs dang 'gai larn18 snyam

mo // de 'dra ba'i lto 'phye bsams la 'o ma la sogs pa'i mchod

pas mchod/ rko mkhan bgegs mthar byed du bskyed / tog tse

rdo rjes mtshan par bsam lag pa g'yas steng dang g'yon 'og tu

byas la bzung ste19 kha shar dang byang du blta / 'jor kh,am bzhi

brgyab pa'i sa blangs nas zhi ba'i sems kyis gtor ma'i hang du

blug pa'am me mtshams la sogs pa'i phyi roi tu dor bar bya'o//

kham lnga brgyab pa'i sa ni / sa de'i dbus su dgram dè'i rjes

nas phyogs mtshams kun tu las mi thams cad kyis brkos pas chog

ste / Bi bhû tîs /

< mi ni bgegs mthar byed kyi rnam par bsgom // dpa' po'i lag

pa tog tse rdo rjes mtshan //

lag pa g'yon pa 'og tu byas nas gzung // de yis bdud kyi tshogs

ni skrag cing zlog20 //

shar dang byang gi phyogs su kha bltas pas // tog tse kham

bzhi brgyab pas blangs pa'i sa //

zhi ba'i sems kyis gtor ma'i nang du ni // gzhag pa'am me

mtshams la sogs phyi roi dor // (104.4)

'bad pas de yi kham lnga pa yi sa // sa gzhi'i dbus su legs pa'i

yid kyis dgram //

kham lnga pa der las mi du ma yis // phyogs dang mtshams su

kun nas brko bar bya //>

zhes so //

<■ 1.3.1.2.3 > gsum pa ni / sngar bshad pa ltar gyi gnas su brkos


na ni / chos dang nor dang 'dod don thams cad 'grub cing

'phel bar 'gyur la de las gzhan pa'i gnas su brkos na ni / nyes

dmigs mang po 'byung ste de nyid las /

< de yis chos nor 'dod dong 'phel zhing 'grub // gai te ko

'phye'i rgyal po gnas pa yi //

cha dgu'i sa yi cha la brkos na ni // pha ma bu dang bu mo

spun21 chung ma //

mna' ma rang gi skye bo mdza' bshes 'chi // gai te rgyab tu

brkos na rang 'chi zhing //

yang na rang gnas nas 'pho nor brlag 'gyur // mjug mar glang

chen rta dang ma he ra //

ba lang 'chi zhing slobs kyang nyams par 'gyur // gai te kham

lnga'i nang du shing dang skra //

grog mkhar skra sen thaï bas good pa 'byung // rdo bas rlung

gi jigs pa phub ma dang //

mgal dum gyis rims22 rus pas zug gzer ro //>

zhes so //

kham lnga'i sa'i nang du shing la sogs pa byung na skyon

skyed par gsungs pa ni / ma bsal ba'i nyes pa yin gyi yod pa

tsam gyi min te / Phreng ba nas sngar ltar gsungs pa yang lto

'phye brtags nas brkos pa'i sa la gsungs pa dang / Bi bhù tïs

kyang / <de nas rdo ba la sogs pa bsal te sa de nyid kyis sam des

mi ldang na gzhan gyi sa la yang dri bzang gi chus btab ste dong

dgang bar bya'o //> zhes sa'i zug rngu de dag bsal nas bya bar

gsungs kyi / de las gzhan du spo ba'am mtshan ma ngan pa

bzlog pa'i thabs ma bshad pa'i phyir ro // Nyin mo 'byung gnaskyis kyang /

< gai te zug mgu de23 ma bsal // nyes pa dag ni skyed par'gyur /./>

zhes dang /

< zug rngu legs gsal des ni nyon mongs (104.5) ma lus sel //>

zhes lto 'phye brtags nas brkos pa'i sa la gsungs pa'i phyir ro//

Pradznàraksitas dngos grub kyi don du brko ba dang sa bdag

brtags nas brko ba gnyis so sor bshad la / Phreng ba dang

Ratnaraksitas de gnyis 'jug pa gcig tu byas pa ni / dkyil 'khor gyi

skabs la dgongs pas de las gzhan pa'i sa bdag brtags nas brko

ba'i skabs su dngos grub gsum gyi don du brko ba'i tshul rnamsmi dngos so //


Variant readings

1. P mtshan. 2. P mtshan. 3. P ri'u. P reads ri'u for re'u in the

following paragraphs. 4. P ga. 5. P mtho res ri'u. 6. P bzhag. 7. P

cen. 8. P khyad. 9. P bdag po. 10. G dus. 11. P phyegs. 12. P

stebs. 13. P mtshan. 14. P mtshan. 15. P mtshan. 16. P spang

ba'i. 17. G nan. 18. P la ma.19. G bzungs te. 20. P bzlog. 21. G

span. 22. P rim. 23. G re.

Translation

<1.3.1.2.> As for the second, there are three [topics]: (1) where

the serpent(= vâstunâga) is to be examined, its location and the

manner of shifting, (2) after understanding it, thé manner of

how to dig up [the ground], and (3) showing the merit and

demerit of auspicious or inauspicious [features in] the place

dug out.

<1.3.1.2.1.> The first: the Vajradàkà-tantra states that the serpent

is to be examined1, and the ritual texts by Durjayacandra,

Abhaya[âkaragupta], Prajnâraksita, Ratnaraksita, Divâkaracandra

and Tathâgatavajra also state that [it is to be] examined2.

Where the examination of the serpent is necessary, the Vajradàka-

tantra says: "In a monastery, religious hall (gandhakûtï), stûpa,

mandata, town, house, garden and others, dig at the belly of the

serpent and..."3; the VajrâvaR insists on examining the serpent

where a monastery is constructed. Vibhûti[candra]'s Mandalavidhi

also states, "one who wishes to [construct] a shrine, stûpa, reli

gious hall, or mansion, and perform the installation ceremony

(pratisthà) or the mandàla ritual, should examine the serpent of

the ground there"4, therefore it is obvious that its examination

is necessary in many cases. [The examination] is certainly nec

essary where the house of mandàla (mandalagrha) is to be con

structed, it is also necessary when the mandata altar is to be

made after having dug out [the ground] and purified it, as

mentioned above.

Before digging out. the ground, as stated above, one should

perform [the followirig] as [the VajràvaU] says in order to expel

the impediments from the site, perform the oblation and examine

the serpent5. As to this the VajràvaU provides an outlin&-summary

as follows: "After having held the thread with the vajra-Fist, the

âcârya, standing in the southeast then northwest corners, draws

VÀSTUNÂGA RITUAL DESCRIBED IN TSONG-KHA-PA 851

Unes in the east, west, north and south directions Fespectively,

shifting clockwise with an assistant6. After having the place where

the monastery or other is to be constructed measured out in a

square7, one-should examine the vàstunàga which lies [on the

site] directing its head to the east, south, west and north in

turn, respectively facing south etc., every three months starting

witji Bhâdra month.8 Starting [the process] at sunrise, he is to

dig up a place onecubit (hasta) apart from the side of nâgas

breast in a clockwise direction for the foundation [of the building]"9.

However, as Vibhûti[candra] explains in détail, we shall show

that after measuring any place square, each side is to be divided

into ninety parts in accordance with the number of days in the

corresponding three months.

In that case, vàstunâga's location and the manner of shifting

are [as follows]. On the first day of Bhâdra month, it faces the

south with its head located in the north-eastern corner unit and

its tail in the south-western corner unit. It then shifts the direc

tion of its head southwards daily one unit at a time, and its tail

one unit northwards in a clockwise direction. In three months,

it shifts over the ninety units on each side, and in one year it

shift over ail ninety units on the four sides. This [serpent] lies

with the left side of its body down, and it is ten spans (vitasi) in

length from hood to tail, each span occupying nine units, there-

fore it occupies ninety units in any direction or corner it faces.

The width of its recumbent body occupies. ten units, and its

secret spot occupies the centre of the site in any direction or

corner where [the serpent] lies.

According to Vibhûti[candra]?s mandalavidhi,

"Measure any site square. Divide the site on each side by the

number of the days of three months. From the northeast to the

southeast, the eastern side of this site should be divided into

ninety parts. From the southeast to the southwest, from the south-

west to the northwest, from the northwest to the northeast, [each

side of the site] should be divided into ninety parts in the

same way. In the first, middle and last months of autumn, [the

serpent] positions its head frôm the northeast corner and so

on, its tail from the southwest corner and so on, with its secret

spot in the centre of the site. The part below the navel takes

the form of a serpent; the upper part takes the form of human


being with a serpent hood. [The serpent] faces south and puts

its left hand on its ear and its right hand at the waist holding a

jewel pot. The king of serpent lies occupying nine parts of the

site, and the length of its body is ten spans. It spreads [its body]

between the east side and the west side, as if to measure the

parts bf the site. In accordance with the movement of the sun,

as each day [passes], [the serpent] shifts unit by unit each day.

Accordingly, it shifts on the east side, then south, west and

north in the same way. In the first, middle and last months of

winter, starting from the white half part [of the month], [the

serpent] faces west and shows its best part (=head) in the south-

east corner, placing its tail in the northwest corner and so on.

In the first, middle and last months of spring, [the serpent]

looks at the direction of yafoa's leader (=north) with its face

and eyes, placing its head in the southwest corner and so on,

and its tail in the northeast corner. In the first, middle and last

months of summer, [the serpent] looks east with its face and

eyes, placing its head in the northwest corner and so on, and its

tail in the southeast corner. In one year [the serpent] makes acircuit of ail the corners of the site."10

Alternatively, the eight nâgas occupy eight places such as thetail point etc. of the serpent. According to the same text(=Vibhùticandra's work),

"As for tlie particularities of the shifting of the serpent king,one should know the différences according to each month!One should envisage [the serpent] whose nature is Anantaadorned in white, step by step beginning with the tail. By theofferings of milk etc., worship [the serpent], whose body is

occupied by eight nâgas. Blue Kulika occupies the tail point,

green Karkotaka like dûnrô-grass occupies the secret spot,

Saiikapâla like [the white colour] of lotus root occupies the

navel, Mahâpadma equal to gold occupies the arms, Mânibhadra

occupying the heart is green, red so-called Taksaka occupies

the neck, Padma with white splendour occupies the ears,blue Ananta occupies the top of the head."11

The serpent is also Ananta and is adorned in white.

Then, if one wonder how the serpent occupies and spreadsover a site of any size, Tibetan teachers explain that there is no


contradiction because it is sirnilar to the situation of the risen

moon reflected on the surface of water in vessels of any size.

However, this is incorrect, because it is impossible that a single

serpent thus occupies ail sites, and because [the texts] do not

insist that the serpent shows its body separately in each site

even though [the serpent] has single nature. Therefore, one

does not encounter the serpent when one digs at any site. In

order to know an adéquate or inadéquate site [the Buddha]

explains such a method of examining a site of any size. It is not

necessary that the serpent occupy ail the sites that are to be

examined.

<1.3.1.2.2> The second (=the manner of how to dig up [the

ground] ) : then if you consider the place to dig up first, this

text (=Vibhùticandra's work) says,

"Apart from the east side by twenty-seven parts, and from the

north side by thirteen and a half parts, [the hole has] nine

parts between east and west, and four and half parts between

south and north. This is [the hole] in front of the armpit

which you should dig up first."12

The meaning is thus: for example, when [the serpent] places

its head in the east, it is inadéquate that one digs up for nine

[multiplied] by three, i.e. twenty-seven units from the side, one

unit of which the head occupies, to the west, but one [digs up]

for nine units from the edge [of the twenty-seven units]. It is

inadéquate that one digs up for thirteen and a half units in

front of the place occupied by the back of the body, but one

[digs up] for four and a half units from the edge to the south

to begin. This is the [authentic] idea. As was explained regard-

ing [to dig up] in front of the armpit, this is the manner of

digging up the place apart from the armpit by nine units.

The VajràvaU refers to two methods: its own manner of dig

ging up the place apart from the armpit by one cubit, and

another manner of [digging up] the place in front of the eyes.

The commentary of Samvarodaya-[tantra] says,

"Twenty or twenty-one units away in the direction of the head,

two or three units away from the belly, fixing the positions of

back and tail, one should dig at the belly."13


It should be considered whether this contradicts the fact that

the body between head and tail occupies ninety units.

"The face fills the hood, and you should know that the face

has nine units. Thus, the throat, breast and navel hâve the same

size. The attribute also has the same size. The remaining partshâve the shape of a serpent."14

As explained thus, the statement "defïne the size of thebody" seems to contradict the manner of locating the secret spotin the centre of the site.

When such a serpent is envisaged, it is to be worshipped withthe offering of milk etc., and then one should conceive of the

digging person as Vighnântaka, who holds a vajra-hoe with the

right hand upward and the left hand downward. He faces the

eastern and northern directions. He takes the soil dug out four

times with the blade of the hoe, then he puts it in the oblation

with a calm mind, or else he scatters it outside in the southeast

corner and so on. The soil dug out the fifth time is to be spread

over the centre of the site, and then ail the workers may dig

from any direction. Vibhûti[candra] says,

"One should envisage the man as Vighnântaka. The hero's

hands hold a vajra-hoe. He holds the left hand downward to

dig, by which he terrifies and disperses the group of démons.

Facing the eastern and northern directions, he should put

the soil dug out by the hoe four times in the oblation with a

calm mind, or else he should scatter it outside in the southeast

corner and so on. He should spread the soil dug out the fifth

time in the centre of the site with a proper mind. From ail

directions many workers should dig up the place where thesoil dug out five times [is scattered]."15

<1.3.1.2.3> The third (=showing the merit and demerit of the

auspicious or inauspicious [features in] the dug out place):

when one digs up the site above mentioned, the teaching, wealthand ail purposes will be accomplished and increased, but when

one digs out a différent place, many disasters will occur. Thistext (= Vibhûticandra's work) says,

"The teaching, wealth and ail purposes will be accomplished

by it. If one digs up the nine parts of the serpent king,

father, mother, sons, daughters, brothers, sisters, daughters-

VÂSTUNÀGA RITUAL DESCRIBED IN TSONG-KHA-PA 855

in-law, blood relatives or friends will die. If one digs up its

back, he himself will die, or he will be expelled from his own

position and his wealth will be confisçated. [If one digs up]

the tail, éléphants, horses, buffaloes and oxen will die and

power will be lost. If there are wood pièces, hairs, anthills,

fmgernails, ashes in [the soil dug out] five times, harm occurs.

A stone causes the danger of wind. A short straw or billet of

wood causes épidémie. A bone causes pain."16

The statement that if> wood pièce or the others are found in

the soil [dug out] five times harm will occur does not mean the

fault caused by its appearance alone, but the fault caused by

neglecting its removal. The reasons are as follows. What the

VajràvaB says above concerns the soil dug out after the examina-

tion of the serpent. Vibhùti[candra] also says, "Then after one

has removed stones etc., he pours into the hole the [dug out]

soil, or if it is insufficient, différent soil, on which fragrant water

has been scattered."17 Thus he recommends removing thèse

faults from the soil, but he does not mention moving to another

place, or the method of expelling the inauspicious feature.

Again, because Divâkaracandra also says, "if the faults cannot be

removed, evil will occur,"1* and "by removal of the faults, ail the

sins will disappear"19, thus [Divâkaracandra] mentions the soil

dug out after the examination of the serpent.

Although Prajnâraksita twice refers to the processes of dig

ging: one for accomplishment {siddhi) and the ôther after the

examination of the earth ruler (=vâstunâga)20, the VajràvaU and

Ratnaraksita combine both together21, because their intention is

the occasion of mandala\ therefore, when one examines an earth

ruler différent from it and digs up the site, the process of

digging for the purpose of three kinds of accomplishment is

not needed.

NOTES

1. See note no. 3.

2. Mi thub zla ba (Dujrayacandra), TTP, No. 2369, Vol. 56, 142.4.2-3;

Pradznyàraksita (Prajnâraksita), No. 2186, Vol. 51, 263.1.6-7; Ratna raksita

(Ratnaraksita), No. 2137, Vol. 51, 95.5.4-8; Nyin mo 'byung gnas

(Divâkaracandra), No. 2390, Vol. 56, 223.4.2ff. "Abhya" means

Abhayàkragupta and his work Vajrnvall-nnma-mandalopàyikâ (TTP, No.


3961). I cannot identify the work by De bzhin gshegs pa'i rdo rie(Tathâgatavajra).

3. TTP, No. 18. This passage is included in fol. 328b in the Peking édition,but the TTP wrongly repeats fol. 328a instead of fol. 328b. In theDerge édition, this passage can be found in vol. kha, fol. No. 97a, //.c5-4.

4 . TTP, No. 2226, Vol. 52, 74.5.4-5. Tsong-kha-pa attributes this passage to'Bi bhu tïi dkyil chog" (Vibhûti[candra]'s mandalavidhi), but the quatedpassages are included in Tathâgatavajra's mandalavidhi (TTP, No. 2226),which is translated into Tibetan by Vibhùticandra.

5 . I présent a temporary Sanskrit text of the VajràvaU based on severalmanuscnpts. tato nirdalitavighnàsayo vâstunàgam jmrikset. Performing theoblatin is not mentioned in the Vajrâvall

6. vajramustyà sûtram àdàyottarasàdhakena sàrdham pradaksinagatiranalànilâvasthitah pràkpratïcyuttaràvâgdisah sùtrayitvà.

7. bhûm.au vihârâdikarn kartavyam tàm sopacàrâm caturasrena màpayitvà.8. bhâdrâdïms trïms trîn màsàn yathâkramam pûwadaksinapascimottaradiksirasà

daksinàdimukhas tanmaâhyabhùmau vàstunâgah kila svapiti.9. sùryodayam àrabhya pradaksinato gartâpûram khànayet / nàgasya krodabhâge

krodam hastaikena parityajya.

10. TTP, No. 2226, Vol. 52,74.5.5-75.1.5.

11. TTP, No. 2226, Vol. 52, 75.1.5-7

.12. TTP, No. 2226, Vol. 52, 75.2.2-3.

13. Ratnaraksita, TTP, No. 2137. Vol. 51, 95.5.6-7.

14. The infromation source of this passage is not clear15. TTP, No. 2226, Vol. 52, 75.1.8-2.2.

16. TTP, No. 2226, Vol. 52, 75.2.3-6.

17. TTP, No. 2226, Vol. 52, 75.2.4.2-3. The Tibetan version of this textreads as follows.

d.e nas rdo ba la sogs pa bsal te sa de nyid kyis sam des mi Idang na gihangyi sa la yang dri bzangs kyi chus btab ste / dong dgang bar bya'o //

18. TTP, No. 2390, Vol. 56, 223.5.2.

19. TTP, No. 2390, Vol. 56, 223.5.4.

20. TTP, No. 2137, Vol. 51, 95.5.6-8.

21. TTP, No. 2186, Vol. 51, 23.1.4-5, 6-7

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