1832.] Analysis of the Kah-gyur. 379 



Sakya, either on the summit of mount Meru, or in the Tushita heaven ; 

 and accordingly are intended only for the benefit of the highest order 

 of aspirants to the perfection of a Buddha. 



This work is also termed a Mahd Vaipulye Sutra or Scripture 

 of great extent : it was translated in the ninth century by the pundit 

 Surendra Bodhi and Lotsava Bairotsana Rakshita. 



1 V. KoN-TSEGS. 



The next division, although of no greater extent, is more diversified 

 in its character, and contains in six volumes 44 different treatises ; the 

 whole collection is entitled D. kon M. cK'hog Br. tsegs pa, or simply 

 Kon-tsegs. In Sanscrit Retna-kuta, the jewel peak, or pile of precious 

 things. These precious things are the instructions of Sakya, on a 

 variety of moral subjects, delivered by him on the mountain Gridhra- 

 kuta to his disciples . Many of them are in the form of dialogues, 

 and more are in the shape of a reply to a question put by one of the 

 disciples. One of the inquirers is the Hindu sage Vyasa, who is 

 enlightened by Sakya on the topic of charity and alms-giving. Others 

 are of all descriptions, from a Bodhisatwa to a young girl. The topics 

 are various, generally moral, as in the first article on the three obliga- 

 tions; the eighth on the ten virtues : sometimes legendary, as the 5th, 

 6th, and 12th, which give an account of the regions of the Buddhas, 

 Amitdbha and Akshobhya, and the Bodhisatwa Manju Sri. Treatise 

 four is upon the interpretation of dreams. No. 13 describes the meeting 

 of Sakya and his father Suddhodana, after the former had become 

 a Buddha ; and in number 20, Sakya explains to his disciple Upali 

 the order in which the chapters of the Dul-va are to be arranged. 



The translations of the Kon-tsegs are regarded as the work of the 

 ninth century , by the pundits Jinamitra, Surendra Bodhi, Danasila, 

 and others, and the Tibetan interpreters Ye-shes-de, and D. Pul ; 

 Br. Tsegs. 



V.— Do. 



The next portion of the Kah-gyur is entitled M. Do-de • Sans. 

 Sutranta, or simply, M. Do Sutra, a term implying properly aphorism or 

 rule, but here applied to acollection of treatises considered as of an autho- 

 ritative, preceptive, or scriptural character. According to one classifi- 

 cation of the Kah-gyur, the Do class comprehends all the portions of 

 the entire collection, except the Gyut, the last and Tantrika class ; but in 

 the present instance, as a distinct division, it comprises 251 different 

 treatises, collected in 30 volumes. 



They are all supposed to have proceeded originally from SA'KYA,and 

 to have been committed to writing shortly after his death by his disciple 



