1887.] S. C. Das— On Ekotibhdva. 181 



After what has been stated above, it is superfluous perhaps, to cite 

 examples in which the last ^f of a word compounded with bhava is con- 

 verted into a long i. The rule on the subject is too clear to admit of 

 cavil ; and a few instances will suffice — JI^iffaTTO:, ^s^tore:, ^^fftTTf:, W§\- 



In reply to Prof. Mukerjea's remarks, Dr. Mitra observed that he 

 did not derive the word from vaya and Mi. He had been careful in 

 saying that he derived it from ve and Mi. As to the difficulty raised 

 about a participle being made the subject of a condition {bhdva), 

 it was a mistake. He did not accept uti as a particle, but as a 

 noun substantive,*meaning Vila ' recreation ', as explained by S'ridhara 

 S'vami, and therefore there was no participle to disturb his explanation. 

 The other points raised were too technical to be explained off hand at 

 the meeting ; many things had been assigned to him which he had not 

 said. 



The following remarks with reference to the subject of the above 

 discussion have been received from Babu Sarat Chandra Das since the 

 meeting : — 



" In the Tibetan passage from Lam-rim Chhenpo, " Tsonkhapa," 

 the founder of the Gelng-pa (the yellow-cap school) is identified with 

 the 11th Buddha or Tathagata. In the Sanskrit passage from page 33 

 of Vyutpatti " the word " elwtiblidvdd " is used to convey the literal 

 signification explained by me, but only with reference to the mind 

 and its motives. 



Page 33 " vyutpatti." 



" sa vitarkah vicharanam vyupa sama dadhyatmam samprasadach- 

 chetasa ekotibhdvdd vitarkamavicharam samadhija sampriti sukham 

 dvitiyam dhyanam upasampadya viharati." 



In this passage the word ekotibhdva conveys the literal meaning- 

 fas explained by me) with regard to mind. 



from " Lamrim " ssin-bris (leaf 150 — 151.) 

 " jBdag-chag-gi ston-pa sakya thub-paM &stan-pa Mi dan 

 " R]e Bin-po chhe (Tsoh khapa) dan thugs (spirit) rgjnd ^chig-pa7d. 

 " (Ekota/i) frskal &ssan gis sans rgyas 6chu #chig-pa 

 " de-feshin #segs-pa spyan legs-dan, frskal 6ssan sans rgyas 

 " Ston po thamd chacZ kyi m&s&d paM smonlam gi mthu 

 " grub-pa mthafr ma sans rgyas mas paM 



6stan-pa ^sum-la 7^byun Shin &c. &c. 

 In this passage the Tibetan equivalent of the word Ekotaft clearly 



explains the identity of the spirit of the 11th Tathagata with that of 



Tson-khapa. 



