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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.

of Tibet four objects, which, in the year 331 A.D.,1 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.

See Chapter X.

KING SRONGTSAN GAMPO.

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century A.D., begins with King Srongtsan Gampo, who was born in the year 617 A.D. and died 698.1 This king is highly extolled by them on account of his successful efforts in propagating Buddhism. He even went so far as to send to India, in the year 632 A.D., his primeminister, Thumi Sambhota, with sixteen companions, who had orders to study carefully the sacred Buddhist books and the Indian language; the members of this mission were also instructed to bring back to Tíbet a complete system of the alphabet as used in India, with a view to its being hereafter adapted to the Tibetan language. After the safe return of the party from a journey which is described as fraught with incredible difficulties, Thumi Sambhota constructed the Tibetan letters from the Devanagari alphabet, whereupon King Srongtsan Gampo ordered the sacred Indian books treating on Buddhists doctrines to the translated into Tibetan. At the same time he

1 Respecting this distinction of the two periods see Csoma's Grammar, p. 196, Note 18.-The year of Srongtsan's death is given on the authority of Ssanang and Klaproth; in Csoma's list it is not mentioned.

2 A previous mission is said to have been compelled by the malignant spirits to return, after reaching the frontier. For Tibetan accounts of the attempts of Srongtsan to form a Tibetan alphabet, see Schmidt's notes to "Ssanang Ssetsen," p. 326.

3 Respecting the striking resemblance of the Tibetan capital letters to the ancient Devanagari characters much interesting information is furnished in the comparative tables given by Hodgson in his "Notices," As. Res., Vol. XVI., p. 420. Schmidt, "Ueber den Ursprung der tib. Schrift," Mém. de l'Acad. de Pet., Vol. I., p. 41. Csoma, "Grammar," p. 204.—Thumi Sambhota is said to be an incarnation of the Bodhisattva Manjusrī. This divine person, in Tibetan called Jamjang, is to be viewed in a double sense. He appears to be an historical personage who taught Buddhist doctrines in Népal in the 8th or 9th century A.D.; but he is also worshipped as a mythological person of the divine nature of a Bodhisattva (his Sakti is Sarasvati, Tib. Ngagi lhamo), who is believed to have inspired with his divine intelligence many a person who has much contributed to the propagation of Buddhist theories. He is

issued severe laws with the intent of abolishing once and for ever some of the rude manners of his subjects.

In all these praiseworthy actions King Srongtsan Gampo was most energetically supported by his two wives, one of whom was a Nepalese the other a Chinese princess; both of them, who throughout their life-time proved most faithful votaries to the faith of Buddha, are worshipped either under the general name of Dolma (in Sanskrit Tarā), or under the respective names of Dolkar and Doljang. These princesses are said to have brought with them to Tíbet a variety of valuable religious books, with wonderful miracle-working images, and relics of Sakyamuni, besides building numerous temples and colleges. Attracted by these acts of benevolence, which soon became widely known, many foreign priests settled in Tíbet during the lifetime of these

the God of wisdom, swinging the "sword of wisdom" (Tib. Shesrab ralgri) with a flamed point to dissipate the darkness among men. Chinese books say of his faculties: "When he preaches the great law, every demon is subjugated, every error that may deceive man is dissipated, and there is not a heretic but returns to his duty." Manjusrī is also "the ruler of the year," which epithet refers to the first day of the year being consecrated to him. Foe koue ki, p. 116. Compare Hodgson, "Classification of the Nevars," in Journ. As. Soc. Beng., Vol. XII., p. 216. Burnouf, "Le Lotus,” pp. 498-511. Lassen, "Indische Alterthumskunde," Vol. III., p, 777.

1 In pictures they are both represented in identical attitudes, the right foot hanging down over the throne, the right hand holding the blue lotus Utpala (Nelumbium speciosum, "Encyclopædia of India," by Balfour, p. 1291, a plant which occurs in Kashmir and Persia). But the complexion is different; Dolkar is of white colour, Doljang of green colour. Doljang is also implored by women for fecundity, and it is in allusion to this virtue that in a picture of ours a flat dish in which apples are heaped up, is drawn at their feet. The fullest Tibetan account of the legends concerning these deities is found in the Mani Kambum (see p. 84) and in a book mentioned to Adolph to be entitled, "a clear mirror of royal pedigree." A hymn addressed to Doljang is given by Klaproth, “Reise in den Kaukasus,” Vol. I., p. 215.

KING THISRONG DE TSAN.

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princesses, and thus contributed to a more general knowledge of Buddhism.

Under the successors of King Srongtsan 'Gampo the religion did not greatly flourish, but under one of them, Thisrong de tsan, who lived in the years 728-786 a.d.1 Buddhism began to revive, owing to the useful regulations proclaimed by this king. He it was who successfully crushed an attempt made by the chiefs during his minority to suppress the new creed, and it is principally due to him that the Buddhist faith became henceforth permanently established. He induced the learned Pandit Santa Rakshita (Tib. Zhiva tso), commonly called Bodhisattva, to leave Bengál and settle in Tíbet; and at his recommendation the great Guru Padma Sambhava (in Tibetan Padma jungne, or Urgyen) from Kafiristán (Udyāna), who was famed far and wide for his extraordinary knowledge of Dharanis and their application and rites, also changed his residence to become a Tibetan subject. The Indian sages who were now induced to settle in Tíbet for ever superseded the influence of the Chinese priests and the doctrines propounded by them. The latter had been the first Buddhist missionaries in Tíbet, and seem to have taught the principles of Nagarjuna with the modifications established by the Yogacharya school; for we learn from the history of Buddhism of the Tibetan Puton or Buston, who wrote in the fourteenth century, that in their system man is not allowed to make any notion the object of his meditation. Padma

Ssanang Ssetsen, 787-845. Klaproth, 778.