Hinduism and Buddhism, An Historical Sketch Volume III Part 42

[Footnote 928: Pag Som Jon Zang. Ed. Sarat Chandra Das, p. 183.]

[Footnote 929: Or Dpan?kara Srjna. See for a life of him _Journal of Buddhist Text Society_, 1893, "Indian Pandits in Tibet,"

pp. 7 ff.]

[Footnote 930: Suvarn?advpa, where he studied, must be Thaton and it is curious to find that it was a centre of tantric learning.]

[Footnote 931: From 1026 onwards see the chronological tables of Sum-pa translated by Sarat Chandra Das in _J.A.S.B._ 1889, pp. 40-82.

They contain many details, especially of ecclesiastical biography. The Tibetan system of computing time is based on cycles of sixty years beginning it would seem not in 1026 but 1027, so that in many dates there is an error of a year. See Pelliot, _J.A._ 1913, I. 633, and Laufer, _T'oung Pao_, 1913, 569.]

[Footnote 932: Or Jenghiz Khan. The form in the text seems to be the more correct.]

[Footnote 933: Tegri or Heaven. This monotheism common to the ancient Chinese, Turks and Mongols did not of course exclude the wors.h.i.+p of spirits.]

[Footnote 934: Guyuk was Khagan at this time but the _Mongol History of Sanang Setsen_ (Schmidt, p. 3) says that the Lama was summoned by the Khagan G.o.dan. It seems that G.o.dan was never Khagan, but as an influential prince he may have sent the summons.]

[Footnote 935: h?Phagspa (corrupted in Mongol to Bashpa) is merely a t.i.tle equivalent to Ayra in Sanskrit. His full style was h?Phagspa bLo-gros-rgyal-mthsan.]

[Footnote 936: By abhisekha or sprinkling with water.]

[Footnote 937: Vasit is a magical formula which compels the obedience of spirits or natural forces. Hevajra (apparently the same as Heruka) is one of the fantastic beings conceived as manifestations of Buddhas and Bodhisattvas made for a special purpose, closely corresponding, as Grnwedel points out, to the manifestations of Siva.]

[Footnote 938: Schmidt's edition, p. 115.]

[Footnote 939: It is given in Isaac Taylor's _The Alphabet_, vol. II.

p. 336. See also _J.R.A.S._ 1910, pp. 1208-1214.]

[Footnote 940: _E.g._ see the Tisastvustik, a stra in a Turkish dialect and Uigur characters found at Turfan and published in _Bibliotheca Buddhica_, XII.]

[Footnote 941: See Kokka, No. 311, 1916, _Tibetan Art in China_.]

[Footnote 942: _Sanang Setsen_, p. 121. The succession of the Sakya abbots is not clear but the primacy continued in the family. See Kppen, II. p. 105.]

[Footnote 943: Strictly speaking a place-name.]

[Footnote 944: The Tibetan orthography is bTson? (or Tson?)-kha-pa. He was called rJe-rin-po-che bLo-bzan?-grags-pa in Tibetan and Arya-mahratna Sumatikrti in Sanskrit. The Tibetan orthography of the monastery is sKu-h?b.u.m or hundred thousand pictures. See, for accounts of his life, Sarat Chandra Das in _J.A.S.B._ 1882, pp. 53-57 and 127. Huth, _Buddhismus in der Mongolei_, ii. pp. 175 ff.]

[Footnote 945: There is some difference of statement as to whether these markings are images of Tsong-kha-pa or Tibetan characters. Hue, though no Buddhist, thought them miraculous. See his _Travels in Tartary_, vol. ii. chap. ii. See also Rockhill, _Land of the Lamas_, p. 67, and Filchner, _Das Kloster k.u.mb.u.m_, chap. vi.]

[Footnote 946: But the tradition mentioned by Hue that he was instructed by a long-nosed stranger from the west, has not been found in any Tibetan biography.]

[Footnote 947: Tibetan orthography writes dGah?-ldan, Se-ra, hBras-spuns and bKra-sis-Lhun-po. dGah?-ldan, the happy, is a translation of the Sanskrit Tus.h.i.+ta or Paradise. Tsong-kha-pa's reformed sect was originally called dGah?-lugs-pa or those who follow the way of dGa[.]-ldan. But this possibly suggested those who pursue pleasure and the name was changed to dGe-lugs-pa or those of the virtuous order.]

[Footnote 948: dGe-'dun grub.]

[Footnote 949: He was not the same as Ha-li-ma (see p. 277) of whom more is heard in Chinese accounts. Ha-li-ma or Karma was fifth head of the Karma-pa school and was invited on his own merits to China where he died in 1426 or 1414. See Huth, _l.c._ vol. I. p. 109 and vol. II. p. 171. Also Kppen, _die Rel. des Buddha_, II. 107. Byams-chen-chos-rje was invited as the representative of Tsong-ka-pa. See Huth, _l.c._ vol. I. p. 120, vol.

II. p. 129.]

[Footnote 950: See for a list of the Lamas of Tas.h.i.+lhunpo and their lives _J.A.S.B._ 1882, pp. 15-52. The third incarnation was Abhayakara Gupta, a celebrated Bengali Pandit who flourished in the reign of Rmapla. This appears to have been about 1075-1115, but there is considerable discrepancy in the dates given.]

[Footnote 951: See for his life _J.A.S.B._ 1882, p. 24.]

[Footnote 952: Tsong-kha-pa is not reckoned in this series of incarnations, for firstly he was regarded as an incarnation of Man~jusr and secondly Geden-dub was born before his death and hence could not represent the spirit which dwelt in him.]

[Footnote 953: Tibetan sPrul-pa, Mongol Khubilghan. Both are translations of the Sanskrit Nirmna and the root idea is not incarnation but transformation in an illusive form.]

[Footnote 954: The following list of Grand Lamas is taken from Grnwedel's _Mythologie_, p. 206. Their names are followed by the t.i.tle rGya-mThso and in many cases the first part of the name is a t.i.tle.

1. dGe-h?dun-dub, 1391-1478.

2. dGe-h?dun, 1479-1541.

3. bSod-nams, 1543-1586.

4. Yon-tan, 1587-1614.

5. N?ag-dban? bLo-bzan?, 1617-1680.

6. Rin-chen Thsan?s-dbyan?s, 1693-1703.

7. bLo-bzan? sKal-dan, 1705-1758.

8. bLo-bzan? h?Jam-dpal, 1759-1805.

9. bLo-bzan? Lun?-rtogs, 1806-1815.

10. bLo-bzan? Thsul-khrims, 1817-1837.

11. bLo-bzan? dGe-dmu, 1838-1855.

12. bLo-bzan? Phrin-las, 1856-1874.

13. N?ag-dban? bLo-bzan? Thub-ldam, 1875.

[Footnote 955: See for an account of his doings Sanang Setsen, chap.

IX. Huth, _Geschichte_, II. pp. 200 ff. Kppen, II. pp. 134 ff. It would appear that about 1545 northwestern Tibet was devastated by Mohammedans from Kashgar. See Waddell, _Buddhism_, p. 583.]

[Footnote 956: Also known as Yenta or Anda. See, for some particulars about him, Parker in N. China Branch of _R.A.S._ 1913, pp. 92 ff.]

[Footnote 957: Naturally the narrative is not told without miraculous embellishment, including the singular story that Altan who suffered from the gout used to put his feet every month into the ripped up body of a man or horse and bathe them in the warm blood. Avalokita appeared to him when engaged in this inhuman cure and bade him desist and atone for his sins.]

[Footnote 958: In Tibetan rGya-mThso. Compare the Chinese expression hai liang (sea measure) meaning capacious or broad minded. The Khagan received the t.i.tle of lHai thsan?s-pa chen-po equivalent to Divyamahbrahm.]

[Footnote 959: The correct Mongol names of this place seem to be rg and Kr. The Lama's name was bSam-pa rGya-mThso.]

[Footnote 960: He finished his history in 1608 and lived some time longer so that bSam-pa rGya-mThso cannot have been an incarnation of him.]

[Footnote 961: This is an accepted abbreviation of his full name N?ag-dban? bLo-zan? rGya-mThso. N?ag-dban? is an epithet meaning eloquent.]

[Footnote 962: The name is variously written Gus.h.i.+, Gushri, Gus'ri, etc., and is said to stand for Gurusr. The name of the tribe also varies: Oirad and Oegeled are both found.]

[Footnote 963: So called from the sacred hill in India on which Avalokita lives. The origin of the name is doubtful but before the time of Hsan Chuang it had come to be applied to a mountain in South India.]

[Footnote 964: Some European authorities consider that Lo-zang invented this system of incarnations. Native evidence seems to me to point the other way, but it must be admitted that if he was the first to claim for himself this dignity it would be natural for him to claim it for his predecessors also and cause ecclesiastical history to be written accordingly.]

[Footnote 965: sDe-srid.]

[Footnote 966: It is said that all Ambans were Manchus.]

[Footnote 967: See E. Ludwig, _The visit of the Teshoo Lama to Peking_, Tientsin Press, 1904. See also _J.A.S.B._ 1882, pp. 29-52.]