As the leading events of his march through Tibet and his subjugation of the local devils are of some interest, as indicating the original habitats of several of the pre-Lamaist demons, I . have given a condensed account of these in the chapter on the pantheon at page 382.

Under the zealous patronage of King Thi-Sron Detsan he built at Sam-yäs in 749 A.D. the first Tibetan monastery. The orthodox account of the miraculous creation of that building is referred to in our description of that monastery.

On the building of Sam-yäs,' said to be modelled after the Indian Odantapura of Magadha, the Guru, assisted by the Indian monk

དཔལ་ལྡན་ཞི་བ འཚོ་

Santa-rakshita, instituted

there the order of the Lāmas. Santa-rakshita was made the first abbot and laboured there for thirteen years. He now is entitled Acarya Bodhisat."

La-ma is a Tibetan word meaning the "Superior One," and corresponds to the Sanskrit Uttara. It was restricted to the head of the monastery, and still is strictly applicable only to abbots and the highest monks; though out of courtesy the title is now given to almost all Lamaist monks and priests. The Lamas have no special term for their form of Buddhism. They simply call it "The religion" or "Buddha's religion"; and its professors are "Insiders," or "within the fold" (nan-pa), in contradistinction to the non-Buddhists or "Out

ŞANTA-RAKSHITA.

Indian Buddhist monk of the Eighth
Century A.D.

1 The title of the temple is Zan-yad Mi-gyur Lhun-gyi dub-pahi tsug-lha-Ksan, or the "Self-sprung immovable shrine," and it is believed to be based on immovable foundations of adamantine laid by the Guru.

2 And is said to have been of the Syatantra school, fullowing Ṣāriputra, Ananda, Nāgārjuna, Subhankara, Ṣrī Gupta, and Jñāna-garbha (cf. SCHL., 67; KOPP., ii., 68; J.A.S.B., 1881, p. 226; PAND., No. 25.

3 bLa-ma. The Uighurs (? Hor) call their Lāmas "tuin" (YULE's, Cathay, p. 241, note).

siders" (chi-pa or pyi-'lin), the so-called "pe-ling" or foreigners of English writers. And the European term "Lāmaism" finds no counterpart in Tibetan.

The first Lama may be said to be Pal-bans, who succeeded the Indian abbot Santa-rakshita; though the first ordained member of this Tibetan order of monks was Bya-Khri-gzigs. The most learned of these young Lamas was Vairocana, who translated many Sanskrit works into Tibetan, though his usefulness was interrupted for a while by the Tibetan wife of Thi-Sroń Detsan; who in her bitter opposition to the King's reforms, and instigated by the Bönpa priests, secured the banishment of Vairocana to the eastern province of Kham by a scheme similar to that practised by Potiphar's wife. But, on her being forthwith afflicted with leprosy, she relented, and the young "Bairo-tsana" was recalled and effected her cure. She is still, however, handed down to history as the "Red Rahula she-devil," while Vairocana is made an incarnation of Buddha's faithful attendant and cousin Ananda; and on account of his having translated many orthodox scriptures, he is credited with the composition or translation and hiding away of many of the fictitious scriptures of the unreformed Lamas, which were afterwards "discovered" as revelations.

It is not easy now to ascertain the exact details of the creedthe primitive Lamaism-taught by the Guru, for all the extant works attributed to him were composed several centuries later by followers of his twenty-five Tibetan disciples. But judging from the intimate association of his name with the essentials of Lamaist sorceries, and the special creeds of the old unreformed section of the Lamas-the Nin-ma-pa-who profess and are acknowledged to be his immediate followers, and whose older scriptures date back to within two centuries of the Guru's time, it is evident that his teaching was of that extremely Tantrik and magical type of Mahāyāna Buddhism which was then prevalent in his native country of Udyan and Kashmir. And to this highly impure form of Buddhism, already covered by so many foreign accretions and saturated with so much demonolatry, was added a

1 The first seven novices (Sad-mi mi) who formed the nucleus of the order were dBah dpal dbans, rtsans-devendra and Branka Mutik, 'K'on Nagendra, Sagor Vairocana, rмa Ãcȧrya rin-ch'en mch'og, gLai-Ka Tanana, of whom the first three were elderly.

2gZa-mar gyal. The legend is given in the Tan-yik Ser-t'en.

portion of the ritual and most of the demons of the indigenous Bön-pa religion, and each of the demons was assigned its proper place in the Lamaist pantheon.

Primitive Lamaism may therefore be defined as a priestly mixture of Sivaite mysticism, magic, and Indo-Tibetan demonolatry, overlaid by a thin varnish of Mahayana Buddhism. And to the present day Lamaism still retains this character.

In this form, as shaped by the Guru, Buddhism proved more attractive to the people, and soon became popular. Its doctrine of Karma, or ethical retribution, appealed to the fatalism which the Tibetans share with most eastern races. And the zealous King, Thi-Sron Detsan, founded other monasteries freely and initiated a period of great literary activity by procuring many talented Indian and Kashmiri scholars for the work of translating the Indian canonical works and commentaries into Tibetan.1 The new religion was actively opposed by the priests of the native religion, called Bön, and these were supported by one of the most powerful ministers.*

1 The chief translators employed at this time were the Indian monks, Vimala Mitra, Buddha Guhya, Santigarbha, Viṣuddhi Sinha, the Tantrik Acharya Dharma-kirti (who translated the Vajralhatu Yoga works). The Kashmiri monks, Jina-Mitra, Dana-Şila and Ananda, assisted by the Tibetan novices, chief of whom was Vairocana. No translations or works ascribed to Padma-sambhava himself occur in the Tibetan Tripitaka canon.

After Giorgi.

3 The word is derived by Gen. Cunningham (MARCO P., i., 287) from Punya, one of the names of the Svastikas, or worshippers of the mystic fly-foot cross, called in Tibetan gyun drun, though Punya is simply "a holy man," and seems original of the Burmese title for monk, Pongyi. The Bön religion resembles the Taoism of China (see YULE, loc. cit.; ROCK., B., p. 206 et seq., and his L.L., p. 217 n., and J.R. Geog. Soc., May, 1894). It is especially associated with the worship of dragons, or någås, and its reputed founder is gS'en-rabs Mi-bo. As now practised, it is deeply impregnated by Buddhism. For a list of some of its deities see SARAT, Jour. Indian Buddhist Text Soc., Vol. i.

Named NamMa-Shanrom-pa-skyes. The ministers who aided the King were Go Shan-Shi, and Da-gyab-ts'an.

Some of the so-called devils which are traditionally alleged to have been overcome by the Guru were probably such human adversaries. It is also stated that the Bön-pa were now prohibited making human and other bloody sacrifice as was their wont; and hence is said to have arisen the practice of offering images of men and animals made of dough.

Lāmaism was also opposed by some Chinese Buddhists, one of whom, entitled the Mahāyāna Hwa-shang,' protested against the kind of Buddhism which Santa-rakshita and Padma-sambhava were teaching. But he is reported to have been defeated in argument and expelled from the country by the Indian monk Kamalaṣila, who, like Ṣānta-rakshita, is alleged to be of the Sva-tantra Madhyamika school, and the author of many treatises still extant in the great commentary (Tän-gyur). The excellent SanskritTibetan dictionaries (Vyutpatti) date from this literary epoch.

Padma-sambhava had twenty-five disciples, each of whom is credited with magical power, mostly of a grotesque character.1

A Chinese term for a Buddhist monk corresponding to Skt. Upadhyāya or "master." (See EDKIN's Dict. and MAYER'S IIdbk.)

2 Two works by Hwa-shang zab-mo are found in the Tän-gyur (mDo, xxx., xxxiii. (ROCKHILL'S B., p. 220).

3 Kamala-zila was author of an Indian work (Tarka) expounding the various philosophic systems of India. (Prof. G. BUEHLER, J. Buddhist Text Soc. of India, i., pt. ii., p. x.)

+1. Nam-k'a ñin-po mounted the sunbeams.

2. San-gyé-ye-şe drove iron bolts into rocks.

3. Gyal-wa-ch'og-yan changed his head into a horse s, and neighed thrice.

4. K'ar-ch'en Ch'o-gyal revived the slain.

5. Pal-ki-ye-şe overcame three fiendesses.

6. Pal-ki-Sen-ge enslaved demons, nymphs, and genii.

7. Vairocana obtained the five heavenly eyes of knowledge.

8. Nah-dag-gyalpo attained Samādhi.

9. Yu-drún-Nin-po acquired divine knowledge.

10. Jñana-kumāra worked miracles.

11. Dorje-Duń Jem travelled invisibly as the wind.

12. Ye-şe-Nan visited the fairy world.

13. Sog-pu-Lha-pal (a Mongol) ensnared ferocious beasts.

14. Na-nam-yese soared in the sky.

15. Pal-ki-Wan-p’yug killed his enemies by signs.

16. Den-ma-tse-Wan had perfect memory.

17. Ka-Wa-pal-tseg perceived the thoughts of others.

18. Shu-bu-pal-seǹ made water run upwards.

19. Khe-hu-c'ug-lo caught flying birds.

20. Gyal-Wai-Lodoi raised ghosts and converted the corpse into gold.

21. Ten-pai-nam-k'a tamed wild yaks of the northern desert.

22. 'Odan-Wan-p'yug dived into water like a fish.

And these disciples he instructed in the way of making magic circles for coercing the demons and for exorcism.

The Guru's departure from Tibet was as miraculous in character as his life, and in keeping with the divine attributes with which he has been invested as "Saviour of a suffering world." 1

23. Ma-t'og rin-ch'en crushed adamant to powder and ate it like meal. 24. Pal-kyi Dor-je passed through rocks and mountains.

25. Lan-dod Kon-ch'og wielded and repelled thunderbolts.

And a twenty-sixth is added: Gyal-wai-Ch’ań c’ub sat cross-legged in the air.

1 After residing in Tibet for about fifty years (say the chronicles, though it is probable he only remained a few years), and founding Lämaisin securely, the Guru, in 802 A.D., much to the grief of the Tibetans, announced his approaching departure for fresh religious triumphs in other lands. Addressing the King, he said: "In Jambudvip are five Raksha countries with 500 towns apiece. The Central Raksha country is named San-do-pal-ri (zańs-mdog-dpal-ri), the king of which is named Langka of the ten necks (? the ten-headed Ravan). To its east lies Lankapuri, to its south dGā-bu-c'an, or "The happy" (Skt., Sukhāvatī or Nandavati), to its west Ko-sha t'ang-dmar-gling, to its north is Byan-lag fort, to its south-east is Bam-ril-t'od-paink'ar, to its north-west is Ma-la-gnam-lchags-rtse, to its north-east is Nal-byih cemetery, and in the south-east is the lake of Phuri. These Raksha countries are crowded with men-eating devils, who if not conquered will depopulate the whole world of Jambudvip, and except me none other can subdue them. I therefore must go to the stronghold of the Raksha at San-do-pal-ri in the country of rÑayab-glin or "The Yak-tail continent,' which lies to the south-west of Tibet. Thither must I now go."

Then, accompanied by the King and nobles and his two fairy wives (the Tibetan one of which, named Yes'e-ts'o-gyal was to be left behind), he went to the Gungthang La in Mang-yul on the northern confines of Tibet, and there, after giving farewell advice to the king, priests, and the assembled multitude to keep the doctrine he had taught them, and the revelations he had hidden in caves throughout the land, he was enveloped in a glorious rainbow-halo, within which appeared the four great heroes (dPa-bo) of the world, who assisted him in mounting the celestial horse-car (named “balaha” or Chang-sal) in which he was now borne away through the sky in a south-westerly direction, attended by the four heroes and a host of fairies amid heavenly music and showers of flowers. On his departure the assembled multitude were distracted with grief and remained transfixed as if dead. Ultimately they retired below the pass to Srang-hdah-sho-ytsang-dor and the plain Thang-dpal-modpal-thang, where they remained for twenty-five days and nights, and were able to see the Guru's celestial party, like a shooting star, sailing away through the sky towards the horizon till lost to sight. After much prayer and worship they sadly departed on King Thi-Sron Detsan telling them of the Guru's safe arrival at Sando-pal-ri, which event he (the king) was able to see through the magical insight he had acquired from the Guru. It appeared that the Guru reached Singala after about two days' journey, and penetrating the iron palace, he entered the body of the Raksha king named "He of the Skull rosary," and preached the doctrine to the thousand daughters of the Raksha and the folk of that country. A few days afterwards he departed for Na-yab-glin, and reached the capital San-do-pal-ri, where instantly abstracting the life of the demon-king named Yaksha Me-wal, and entering his body, the Guru reigns there supreme over the Rakshas, even up till the present day, and in perpetual youth is preaching there the doctrine of Lāmaism in a paradise which rivals that of Amitabha's western heaven of Sukhāvati.