1891.] Karl Marx— Documents relating to the history of Ladakh. 131 
called Stag-ts’ang-ras-cli’en (to Ladakh). This Buddha, 149 who had ob¬ 
tained the rainbow-body, 150 had visited Hindustan, Orgyan, 151 Kashmir, 
etc., and had seen all the eighty saints 153 face to face. In memory 153 of his 
father, he erected at Bab-go 154 an (image of) Maitreya, made of copper 
"V 
(Pub-t’ob) are mentioned. The only ‘eighty’ referred to anywhere in 
Buddhistic literature, are, I believe, the eighty ‘ Great Disciples, Mahairavakas ’ (M. 
W.) They, indeed, were not supposed to have attained to Arhatship daring life, but 
"V" 
became Arhats at the moment of their death. Hence the or Siddha would 
seem to be a ‘ candidate for Arhatship,’ one who ‘ will obtain ^ e *j perfection* 
when he dies. Two characteristics of the Dub-t’ob, incidentally mentioned here, 
also prove that between him and an Arhat-designate is very little difference. The 
first is, that he is able to have intercourse with the eighty ‘Great Disciples,’ i. e., 
that ‘time’ to him is of no account. The second is : that he had obtained the 
‘ Rainbow-Body,’ ‘a body, which (at death) vanishes out of sight, 
not leaving any trace behind, just like the rainbow.’ Compare the Ladakh-Gyalrabs 
(MS. in my possession, p. 67, and Schl’s. ‘ Konige von Tibet’, Tib. text, p. 14a) 
C\ 
where there occurs a passage referring to the death of the seven f^ f (T’i = 
‘throne’) kings of Tibet: ‘they died X'WQT—i Schl. Q] 
is an error in writing—and their Deva-body disappeared like the rainbow, leaving 
no trace behind.’ This, of course, amounts to obtaining Parinirvana. Now as 
according to Sir Monier Williams the third and highest degree of Arhatship is identi¬ 
cal with Supreme Buddhahood, it is no longer difficult to understand, how the two 
characteristics referred to apply to the nor why Stag-ts’ang should be 
styled in the same passage a i. e., a Buddha.—Stag-ts’ang is said to 
be the author of the small book of travel, the ‘ Skam- 
bha-la-pai Lam-yig, ’ referred to once or twice in these notes. 
149 Tib. Comp, in German the words : ‘ der Verklarte, Yerklarung. 
150 See note 148. 
151 Sometimes Urgyan = Udyana. 
152 See 148. 
153 Tib. really has a much more profound meaning than 
simply i in memory.’ I think, its primary meaning is : ‘to complete, what may be 
supposed to have been the intention of the deceased person to do, but was left 
undone ’ ; a secondary meaning would be : ‘to perform meritorious works on behalf 
of the deceased person, so as to benefit him or her in the Bar-do purgatory,’ and 
thirdly (once in C MS., distinctly so): ‘ funeral rites and prayers read for the benefit 
of the soul.’_(The litany used on such occasions is called, in the case of the Ge-ldan-pa, 
(the way of removing obstacles, viz., in the road to a happy rebirth,’ and 
is usually read for 49 days, (as Sir Monier Williams gives it). 
154 Village on the river Indus, about fifteen miles west of Leh. (Survey Maps 
Bazgo.) The temple and image still remain, whilst the palace is in ruins. The 
place is well worth a visit. 
