The emissaries whom the Emperor Ming-ti had sent to India obtained a Buddhist Sûtra in forty-two sections, and an image of Buddha, with which and the Shâmans Kâ_s_yapa Mâtaṅga and _K_û-fa-lan, they returned to the East. When Tsâi-yin approached (the capital), he caused the book to be borne on a white horse, and on this account the monastery of the White Horse was built on the west of the Yung gate of the city of Lo to lodge it. The classic was tied up and placed in the stone house of the Lan tower, and, moreover, pictures of the image were drawn and kept in the _Kh_ing-yüan tower, and at the top of the Hsien-_k_ieh hill. Here we seem to be on _terra firma_, for some of the literary works by Kâsyapa Mâtaṅga and _K_û-fa-lan are still in existence. Kâsyapa Mâtaṅga (or, it may be, Kâsya Mâtaṅga(81)) is clearly a Sanskrit name. Mâtaṅga, though the name of a _K_andâla or low-caste man, might well be borne by a Buddhist priest.(82) The name of _K_û-fa-lan, however, is more difficult. Chinese scholars declare that it can only be a Chinese name,(83) yet if _K_û-fa-lan came from India with _K_âsyapa, we should expect that he too bore a Sanskrit name. In that case, _K_û might be taken as the last character of Tien-_k_û, India, which character is prefixed to the names of other Indian priests living in China. His name would be Fâ-lan, _i. e._ Dharma + x, whatever lan may signify, perhaps padma, lotus.(84) M. Feer,(85) calls him Gobhara_n_a, without, however, giving his authority for such a name. The Sutra of the forty-two sections exists in Chinese, but neither in Sanskrit nor in Pâli, and many difficulties would be removed if we admitted, with M. Feer, that this so-called Sûtra of the forty-two sections was really the work of Kâ_s_yapa and _K_û-fa-lan, who considered such an epitome of Buddhist doctrines, based chiefly on original texts, useful for their new converts in China. It is curious that the Sui Annals speak here of no other literary work due to Kâ_s_yapa and _K_û-fa-lan, though they afterwards mention the Shih-_k_u _S_ûtra by _K_û-fa-lan as a work almost unintelligible. In the Fan-i-ming-i-tsi (vol. iii. fol. 4 b), mention is made of five Sûtras, translated by _K_û-fa-lan alone, after Kâ_s_yapa’s death. In the K’ai-yuen-shih-kiao-mu-lu catalogue of the Buddhist books, compiled in the period K’ai-yuen (713-741 A. D.), vol. i. fol. 6, four Sûtras only are ascribed to _K_û-fa-lan:— 1. The Da_s_abhûmi, called the Sûtra on the destruction of the causes of perplexity in the ten stations; 70 A. D. This is the Shi-_k_û Sûtra. 2. The Sûtra of the treasure of the sea of the law (Dharma-samudra-kosha?). 3. The Sûtra of the original conduct of Buddha (Fo-pen-hing-king); 68 A. D. (taken by Julien for a translation of the Lalita-vistara). 4. The Sûtra of the original birth of Buddha (_G_âtaka). The compiler of the catalogue adds that these translations have long been lost.