1882.] 
Sarat Chandra Das —Contributions on Tibet. 
9 
(24.) Pal-ki Dorje passed through mountains and rocks. 
(25.) Landod Kon-Chhog could handle thunderbolts and drive them 
away. 
(26.) Gyal-Wai-chhan-clihub could sit cross-legged on empty space. 
There also arrived many Indian Pandits among whom Dharma Kirti, 
Vimala-mitra, Buddha Guhya, S'anti Garbha and others were eminent, 
Dharma Kirti introduced the Tantrik ritual of Vajra-dhatu-yoga. Vimala- 
mitra and others taught mysticism based on Buddhist Tantrikism to their 
trusted pupils. They did not teach the principal works on differential 
and atomic philosophy, and metaphysics generally, to any but one or two 
of their favourite pupils. Tantrik principles being very subtle, intricate 
and holy, their diffusion was very limited. 
The translation of some scriptural treatises such as Kun-chye Gyalpo 
Do-gon-du, eight series of Gyu-thul, and Dupaido, Vyakarana and Upadesa 
were executed by Vairochana, Ma-Nan-Nub and other translators 
after Tantrik interpretation. Padma Sambhava concealed many profound 
religious treatises underneath rocks, mountains and beds of lakes, for the 
use of future generations, and afterwards retired towards the south¬ 
western quarter called ^Ta-yab-lin or the land of genii. From this it will 
appear that during the reign of Sron-tsan-gampo the Tantrik Nin-mapa made 
only a beginning, but in Thi-sron’s time spread widely over the country. 
Padma Sambhava was its greatest teacher, and other teachers were his 
pupils and followers. Numerous biographies of him are extant, all of which 
give different accounts of his life. Though the biography of this great 
teacher is worthy of being treated at large, yet, as numerous historians give 
different accounts of his life, I refrain from writing about him. Some 
of the ancient writers state that he resided but for a few months in 
Tibet, during which time, by the power of his divine knowledge and purity, 
he subdued the demons and evil spirits of Tibet and founded the monas¬ 
tery of Samye (Ssan-yar/ 32 ). After the departure of Padma Sambhava 
a certain Brahmana impostor having dressed himself in TJrgyan-Sahorma 33 
fashion, came to Tibet to pass for that great teacher and spread the dif¬ 
ferent divergent Nin-mapa theories. This assertion has been rejected 
by many of the best writers of Tibet who suppose it to be simply a fabrica¬ 
tion to scandalise the Nin-mapa sect. There are others who believe that 
32 This is derived from the Chinese word San-yan meaning the three bodies. 
The top of the monastic temple was constructed in Chinese style, the middle part in 
Indian style, and the lowest part in Tibetan style. This temple, in Tibetan, is 
called Samye from Sah-yad, and is second in sanctity to that of Potala but first in 
antiquity. 
33 The fashion of dress anciently in vogue in Uddayana, the tract of country from 
Gazni to Bactria including a portion of Persia. 
B 
