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1865.] Report of the Archeological Survey. 173 
now existing either of the monasteries or of the Sfupa, but their sites 
can be fixed with tolerable certainty by the aid of Hwen Thsang’s 
descriptions. The village of Lalpur, which is situated on a*mound 
about three quarters of a mile to the south-south-east of the Jama 
Masjid, and which is built partly of old bricks, represents the site of 
the small monastery of Gunaprabha, To the north of Lalpur, and 
just half a mile distant, is the shrine of Hidéyat Shah, with a Masjid 
attached, both of which are built of old bricks, This spot I believe 
to be the site of the great monastery of Sanghabhadra. Lastly, to 
the west-north-west of Hidayat’s shrine, at a distance of 200 paces, 
there is another shrine, or Fakir’s takia, standing in the midst of a 
mango grove, like the old Stwpa of Sanghabhadra, the site of which 
it represents almost exactly as described by Hwen Thsang. 
195. Beside the mango grove, there was.a second Stupa which con- 
tained the relics of Vimala Mitra, who, as a disciple of Sanghabhadra, 
must have lived in the first century of the Christian era. The legend 
relates that on passing the Stwpa of his master Sanghabhadra, he 
placed his hand on his heart, and with a sigh expressed a wish that he 
might live to compose a work which should lead all the students of 
India to renounce the “Great Vehicle” (Mahé Yéna), and which 
should blot out the name of Vaswhandhu for ever. No sooner had he 
spoken than he was seized with frenzy, and five spouts of burning hot 
blood gushed from his mouth. Then feeling himself dying, he wrote 
a letter “expressing his repentance for having maligned the Mahd 
Ydna, and hoping that his fate might serve as an example to all 
students.” At these words the earth quaked, and he expired instantly, 
Then the spot where he died suddenly sank and formed a deep ditch, 
_ and a holy man who witnessed his end, exclaimed, “‘ To-day this master 
of the scriptures, by giving way to his passions, and by persisting in 
erroneous opinions, has calumniated the Mahd Yana, for which he 
_ has now fallen into everlasting hell,” But this opinion of the holy 
‘han would appear to have been confined to the followers of the Mahd 
i" Ydna, for the brethren of Vimala Mitra, who were Sarvastivddas, or 
students of the lesser Vehicle, burned his body and raised a Stupa 
over his relics, It must be remembered, also, that Hwen Thsang, who 
relates the legend, was a zealous follower of the Mahé Yana, and this 
no doubt led him to overlook the manifest contradiction between the 
