428 ANALYSIS OF THE MDO. 



descriptions on the conduct of the wise — on the miseries of life — the desire 

 of happiness — offerings, sacrifices, adoration — that there is no reality in all 

 things. Leaf 212. On the state of being bound and being liberated. By this 

 narration he shews that a Tathdgata is all knowing — he knows the place and 

 origin of every thing, and what will be the consequences of such and such 

 works performed in remote ages and lives. Leaf' 416. There are several 

 synonymous terms for expressing that a Tathdgatds wisdom or knowledge is 

 immense. Maungalyana being much pleased with this instruction, ap- 

 proves and praises it. 



This sutra was translated first by the Indian Pandit, Prajna'-vakma, 

 and the Tibetan Lotsava (interpreter) Bande'-ye'-sh'es -snying-po. After- 

 wards corrected and arranged by the Indian Pandits, Vishuddha-siddha 

 and Sarvajna-deVa, and the Tibetan Lotsava, Z)pal-5^tse'gs. 



From leaf 416 to 466, or the end of this volume, is another sutra, 

 entitled, in Sanscrit, Arya sarva Buddha vis' hay a avatar a jndna dloka 

 alankara ndma mahd ydna su tra. Tib. ('^^ Jlp'hags-pa-sangs-rgyas-fhams- 

 chad-kyi-yid4aA\jug-pahi-ye-shis-mang- vahi-xgyan - %hes - by a -va-theg-pa-ch'hen- 

 po-hi-vcido. An ornament of intellectual light for entering into the province 

 of every Buddha ; a venerable su tra of high principles (or speculation.) This 

 was delivered by -Schom-z,dan-//das (Sha'kya) when he was on a moun- 

 tain near Rdjagriha. There were assembled 25,000 priests, besides eight 

 of his principal disciples, and many Bodhisativas, among whom Hjam-dyai. 

 Gzhon-nur-gyur-pa (Sans. Manju Sri Kumar hhu f) who, according to the 

 wishes of other assembled Bodhisatwas that desire to acquire knowledge, 

 begs of Sha'kya to explain to them the meaning of these terms — " Skye-va- 

 ma-mch"his-pa-da7ig-hgag-pa-nia-mch'hes-pa" — there is no forth-coming and no 

 stopping (or no birth, no death) as with respect to Tathdgatas. This is the 



