CHAPTER VII.

HISTORICAL ACCOUNT OF THE INTRODUCTION OF BUDDHISM INTO TÍBET.

EARLIEST RELIGION OF THE TIBETANS.--INTRODUCTION OF BUDDHIST DOGMAS INTO EASTERN TIBET.-Era of King Srongtsan Gampo and King Thisrong de tsan. The reforms of the Lama Tsonkhapa. - PROPAGATION BUDDHISM INTO CHINA, LADÁK AND EASTERN HIMÁLAYA.

OF

BEFORE the propagation of Buddhist doctrines in Tíbet the religion of the inhabitants of this country was most probably a kind of worship differing but little from that prevalent among all rude nations, viz. a mingled system of idolatry and sorcery administered by priests enjoying great reputation and power, in consequence of their supposed intercourse with the Gods, and presumed knowledge of the means whereby the divine favour and assistance can be obtained. The first attempt of Buddhist followers to extend their creed to Tíbet doubtless met with general opposition at the hands of both priesthood and people. The latter indeed must have found it far less troublesome to pay a clerical class to obtain a sensual prosperity for them, than by painful discipline,

combined with profound meditation, to seek salvation and eternal welfare in a future re-birth and final emancipation from metempsychosis. In order to attain success and the more readily impose upon the tribes they were about to convert to a new religion, the first teachers of Buddhism in Tibet were most probably induced to ascribe to themselves supernatural qualities, and to yield, in minor points of discipline, to some of the ideas of their neophytes. Many suggestions to this effect are to be found in the sacred Tibetan books, as in the Bodhimör, and in the history of Ssanang Ssetsen, which teems with the miraculous and wonderful works performed by early Buddhist priests. Again, it is related that Padma Sambhava's first labour was the subduing of the dreadful demon who rose up in opposition to prevent his entering Tíbet. His scholars are said to have derived from the instructions he gave them on the proper employment of charms, the power of performing most extraordinary deeds. Thus, they caused good harvests, and similar prosperous events, taught the Tibetans some of the arts and sciences which were then practised in the more advanced civilization of China and India (whence they came), but were discreet enough, after a while, to attribute all their successes to the worship of the images and relics of Sākyamuni.

With regard to the introduction of Buddhism into the Eastern part of Tibet we are now in possession of many positive data, though here also the early history is in

1 Schmidt, "Ssanang Ssetsen's Geschichte der Ostmongolen," pp. 41, 43, 355. Compare "Forschungen," p. 136.

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ITS INTRODUCTION INTO EASTERN TÍBET. volved in darkness and myth. The first attempts apparently led to very unsatisfactory results; at least, the monastery which is reported to have been erected in the year 137 B.C. on the slopes of the Kailás range seems to have been soon abandoned and to have fallen into ruins. The legends attribute the conversion of the Tibetans to Buddhism to the Dhyani Bōdhisattva Avolōkitesvara, the celestial son of Amitabha, whose chosen land is Tíbet; many of the rulers and priests who took an active part in the consolidation of Buddhist faith in this country were regarded by its inhabitants as incarnations of these two sacred persons.

We here give the following as a narrative of some historical facts intimately connected with Buddhism. 2

In the year 371 A.D. there suddenly appeared five foreigners before the king Thothori Nyan tsan, who instructed him, how he might use for the general welfare

1 Lassen, "Ind. Alterthumskunde," Vol. II., p. 1072.

2 See Csoma's Chronological Table, extracted from an historical book written by Tisri, the regent at Lhassa in the year 1686 A.D.; in the notes, Csoma adds further details from other original books. See his "Grammar," pp. 181-98.-Ssanang Ssetsen, "Geschichte der Ostmongolen," aus dem Mongolischen übersetzt von I. J. Schmidt; Chapter III., treats of the history of Tibet from the years 407 to 1054 A.D. The annotations to Ssanang Ssetsen contain translations from the Bodhimör, and other Mongolian books. "Chronologie Bouddhique, traduite du Mongol," par Klaproth. Fragments Bouddhiques = Nouveau Journal Asiatique, 1831.-The data of these three authors differ as far as the eleventh century, from which period Csoma's and Klaproth's lists agree, saving a constant diversity of two years, which results from the circumstance that the one counts from the Tibetan era, whilst the other brings the data in accordance with the Chinese years (see Chapter XVI.). In the text I have adopted Csoma's dates, with the single exception of the time of Srongtan Gampo's birth, which, it is more probable, took place in the year 617 A.D. (Klaproth and Ssanang Ssetsen), instead of the year 627. See Köppen, "Die Religion des Buddha," Vol. II., p. 54. In the notes I have added the dates given by Ssanang Ssetsen and Klaproth.

1

of Tibet four objects, which, in the year 331 A.D., had fallen from heaven, enclosed in a precious chest, but of the intrinsic value of which no one had hitherto entertained any adequate idea. These instructions being given, the five foreigners at once disappeared. The four precious. objects were:

1. Two hands folded in prayer.

2. A small Chorten.2

3. A gem with an inscription of the prayer: Om mani padme hum.3

4. The religious work Zamatog, "constructed vessel," a work on moral subjects forming part of the Kanjur.

The king Thothori strictly obeyed the advice received from the five foreigners, and paid great reverence to the said four objects; by their blessing and powerful influence he contrived to live one hundred and nineteen years, during which time universal prosperity and welfare prevailed throughout the kingdom.

Ssanang Ssetsen connects the introduction of Buddhism with the date of this event; but according to Tibetan historians "the earliest period of the propagation of Buddhism," which reached down till the end of the tenth

1 Ssanang Ssetsen, anno 367, calls this king Lhatotori; Csoma's authorities have Thothori Nyan tsan. The above is the version according to Ssanang Ssetsen; Csoma, p. 194, relates that a voice was heard from heaven, saying, that after so many generations (in the seventh century), the contents of the book should be made known'.-It is not stated whence these five men proceeded, but I believe them, for reasons which will hereafter become apparent, to have been Chinese Buddhist priests. See p. 68.

2 About Chortens, see Chapter XIII.

3 See Chapter X.