432 



ANALYSIS OF THE MBO. 



satwas, as also of that of a Buddha; which accordingly is given on some 

 leaves. In the tenth chapter, Manju Sri (in Tibetan, Hja^n-dpal) 

 asks him for the explication of this term — " Ch'hos-ki/i-sku," (Sans. Dherma 

 kdya, the first moral being) as applied to the Tathcigatas. There follows 

 again a long discussion on that subject. 



The second treatise or siitra (from leaves 81 to 298) is entitled in Sans. 

 A'rya Langkdvatdra mahd ydna sutra. In Tibetan, ^^^^ l^p'hags-pa-La7igkdr- 

 gshegs-j)a-tlieg-'pa-clClien-])ohi-mdo, A venerable sutra of high principles (or 

 speculation) on the visiting of Lanlea. This was delivered on the request of 

 the Lord of Lanka (called in Tibetan, " Gnod-shi/m-hbod-sgrogs'") by 

 ^CHOM-z.DAN-i7DAS (Sha'kya) wlicn he was in the city of Lanka, on the 

 top of the Malaya mountain, on the sea shore, together with many priests 

 and Bodhisativas. It was in a miraculous manner that Sha'kya visited 

 Lanka, It is evident from the text, that both the visitors and the pretended 

 master of Lanka are fancied things ; but there is in the Lankdvatdra sutra 

 a copious account of the theory of the Buddhistic metaphysical doctrine, to- 

 gether with that of some heterodox sects, especially of the Lokdyata (in Tib. 

 (20) ^jig.Yten-rgyatig hphen-pa. Sha'kya in a discursive manner with a Bod- 

 hisatwa (styled in Sanscrit, Mahd Mati, in Tib. ^lo-gros-chlien-pd) recites the 

 common topics of the Buddhistic metaphysical doctrine, with some discussion 

 on each. From leaves 298 to 456, there is again an explanation of the Langkd- 

 vatdra sutra, containing (as it is stated) the essence of the doctrine of all the 

 Tathdgatas. The Langkdvatdra sutra was translated by order of the Tibetan 

 king, Z)pal-lha-btsan-po. {Khri-de-srong-htsan, or Rcd-pa-chan) in the 9th 

 century, Indian Pandit is mentioned. It is stated only, that it was 



translated by Lotsava Ge'long {Yigos-chlios-gruh) who added also the com- 

 mentary (which must be the last part of the above described sutra) of a 

 Chinese professor or teacher, called We'n-hi. 



20 Q^ci'iaj- ic;'Q^a|':.| 



