267 
1895.] L. A. Waddell — Description of Lhasa Cathedral. 
not been made by me. It is self-sprung.” And no sooner bad this con¬ 
versation ceased than the under-vest of the image was seen to be folded 
up to the thigh and rays of light darted ont from the soles of the 
feet and attracted the (sandal-) image and the relics which were thus 
taken up and disappeared by absorption into its breast. 
“ Afterwards, when the gods and rakshases gathered at the foot of the 
poison-tree at the western ‘ Moon-grove ’ 1 and intrigued to injure the 
devotees of the (new) religion, the (image of) Mahakaruna smiled, and 
two rays of light darted out from his mouth. One of these became the 
fierce fiend 6Dud-?-tsi-’kyil-pa who seized the abode of the wicked 
demons .and sanctified it by surrounding it with ra/ra-thunderbolts 
and the other became (the fiend) Hayagriva 2 * who drove the gods and 
rakshasas to the other side of the ocean. 8 Then the self-sprung image 
of the Arya ( Mahakaruna) and the images of the king and his two 
consorts disappeared by absorption into that of Hayagriva , hence the 
image is called 1 the self-sprung pentad.’ 4 * 6 7 
“ The retinue of this image, which were made during the lifetime of 
the king (Sroq-frtsan) are, on the right, Lokegvara, 1 6 Bhrkuti, Sarasvatif 
and ADud-?tsi-’kyil-pa; and on the left, Khasarpani, Tdrd , Maricif 
and Hayagriva. Amongst these ’6Dud-rtsi-’kyil-pa and Hayagriva are 
very important and impart great blessing, as they routed the evil spirits 
who impeded the building of the vihara. The siddhi c£Nbs-grub and 
the ruler Naq-ni-ma-’od-zer took out Mahakaruna’s prayer-wheel, 8 from 
beneath the right leg of Hayagriva , which latter on that account has 
become slightly bent. On the right of Hayagriva is Manjughosa, and 
on the left Vajrapdni made by Ch’al-pa-k’ri-dpon. But the (foregoing) 
set of nine images, came to this northern Gandhakuta (chapel) from 
(the Indian) Potala of their own accord. 
1 1 zLa-ba ts’al. 8 j rTa-mgrin. 
8 This reference to the ocean is interesting in connection with the Brahmanical 
myth of Hayagriva, which makes Hayagriva a demon of the ocean. Cf. Dowson’s 
Hindu Mythology, p. 36. 
4 | Raq-byon Zija-Zdan. 
| ’Jig- rten dfrAg-p’yug. A form of Avalokita as an earth- 
-o 
ly prince. Most of the images of deities, demons and saints referred to in this 
account are described in some detail in my Buddhism of Tibet. 
6 J dbyAqs c’an-ma. 
7 | 
’Od-zer c’an-ma. 
-v 
8 I Ch’os-skor; it also means ‘ preachiug.’ 
