There would be many other great images in Dge-ba-can unrivalled in the world, and so long as they remained the country would never be deserted. The merchants coming from all parts would pass unharmed (346 b-347 a).
Buddha speaks of these great images as ...iii-rtas-hdrenpa-byas (sakatena vita krta `brought in a chariot'? or contains the name of the maker ?) (347 a).
Other images of Buddha, 208 in number, in connexion with the Kagyapa Caitya, would all be miracle-working (347 a).
Foll. 347b-348 a.—To protect the country kings and ministers must acquire punya in the Tsar-ma Caitya, because there were the first believers. In the time of evil kings and ministers the people must go to that part of Gosrizga where Buddha had been. When the people do what is wrong, atonement must be made in the Caitya Go-ma-sa-la-gan-da. Kings and ministers taking vows of penance must resort to that part of Gosrizga where is the image Phye-se and the Sangha of the Ka§yapa Caitya. People of Li-yul who are sentenced to punishment must resort to the Sangha of Go-ma-sa-la-gan-da on Gosrizga.
Foll. 348 a-351 a.—The virtues of Go-ma-sa-la-gan-da and the circumstances under which the country would be protected by Buddha from external and internal enemies. The religion would be Mahâyânist, for which reason the kings, when weak, must rely upon the kings of Bde, China and other Mahâyânist countries (350 b).
Fol. 351 b.—Foreigners coming into the country would be made mild and peaceable.
Foll. 354 a-b.—The blessing and naming by Buddha of the Go-ma-sa-la-gan-da Caitya, the Goipiga Mountain, the district Dge-ba, the fortress Dge-ba-can and the Dgon pa (monastery).
At the command of Buddha Sari utra and Vaigravana divide the mountain Sa (sa-ri—have we here some popular etymologizing in relation to Sariputra ?), and thus bring together into being the Caitya Go-ma-sa-lagan-da, Mt. Gosrizga and Li-yul (see Rockhill, p. 233).