Just the other day I took a note of the Tibetan name for Khitan. In this connection, I took a look at Kapstein 2011: 272–273, n. 32, where a phrase from the Mo gho ding ri’i sgra tshad (= Mo go di ri sgra tshad) by Chos-kyi-bla-ma (1204/1206–1283), Karma-Pakshi, has been cited. But actually the text is riddled with problems. The pertinent line reads (p. 294): khyad par ga smin [= kaśmīra] gyi yul padmo dka’ du ba [= padmodaka ’du ba?] kha che’i grong khyer krigs brten [= khri brtan] zhes bya bar grags pa las [= la?]| rgyud ’bum tsho bye ba sum cu so drug yod par grags pa na | dgra bcom pa nyi ma ’bum gyis gzhung lugs bskyang ba yin |. The translation reads (p. 272): “In particular, in the land of Kashmir, Padmo dka’, there is the Kashmiri city called Krigs brtan, (3a.5), as it is famed, where there are known to be 360 million collections of a hundred thousand tantras, and the arhat Nyi-ma-’bum [i.e. Nyi-ma-gung, or Madhyāhnika] preserved the scriptural traditions.” I am not sure if the reading Padma-dka’ is correct. I wonder if we should try reading padmodaka ’du ba (“[with] throngs of lotus water/lakes” (cf. padmasaras)? Reading du ba “smoke” makes little sense here.
Matthew T. Kapstein, “The Doctrine of Eternal Heaven: A Tibetan Defense of Mongol Imperial Religion.” In Mahāmudrā and the Bka’-brgyud Tradition. PIATS 2006. Tibetan Studies: Proceedings of the Eleventh Seminar of the International Association of Tibetan Studies, Königswinter 2006, edited by Roger R. Jaskson & Matthew T. Kapstein. Andiast: International Institute for Tibetan and Buddhist Studies, 2011, pp. 239–315.
Pratisaṃvid 