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 Sakyamuni. 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. |