These “great Teachers” have been known to live in the “Snowy Range” of the Himâlayas for countless ages. To deny in the face of millions of Hindus the existence of their great Gurus, living in the Âshrams scattered all over the Trans- or the Cis-Himâlayan slopes is to make oneself ridiculous in their eyes. When the Buddhist Saviour appeared in India, their Âshrams—for it is rarely that these great Men are found in Lamaseries, unless on a short visit—were on the spots they now occupy, and that even before the Brâhmans themselves came from Central Asia to settle on the Indus. And before that more than one Âryan Dvija of fame and historical renown had sat at their feet, learning that which culminated later on in one or another of the great philosophical schools. Most of these Himâlayan Bhante were Âryan Brâhmans and ascetics.
No student, unless very advanced, would be benefited by the perusal of those exoteric volumes.[722] They must be read with a key to their meaning, and that key can only be found in the Commentaries. Moreover there are some comparatively modern works that are positively injurious so far as a fair comprehension of even exoteric Buddhism is concerned. Such are the Buddhist Cosmos, by Bonze Jin-ch'on of Pekin; the Shing-Tau-ki (or The Records of the Enlightenment of Tathâgata), by Wang Puk—seventh century; Hisai Sûtra (or Book of Creation), and some others.
Section XLVIII. Amita Buddha Kwan-Shai-yin, and Kwan-yin.—What the “Book of Dzyan” and the Lamaseries of Tsong-Kha-pa say.
As a supplement to the Commentaries there are many secret folios on the lives of the Buddhas and Bodhisattvas, and among these there is one on Prince Gautama and another on His reincarnation in Tsong-Kha-pa. This great Tibetan Reformer of the fourteenth century, said to be a direct incarnation of Amita Buddha, is the founder of the secret School near Tji-gad-je, attached to the private retreat of the Teshu Lama. It is with Him that began the regular system of Lamaic incarnations of Buddhas (Sang-gyas), or of Shâkya-Thub-pa (Shakya-muni). Amida or Amita Buddha is called by the author of Chinese Buddhism, a mythical being. He speaks of
Amida Buddha (Ami-to Fo) a fabulous personage, worshipped assiduously—like Kwan-yin—by the Northern Buddhists, but unknown in Siam, Burmah, and Ceylon.[723]
Very likely. Yet Amida Buddha is not a “fabulous” personage, since (a) “Amida” is the Senzar form of “Âdi”; “Âdi-Buddhi” and “Âdi-Buddha,”[724] as already shown, existed ages ago as a Sanskrit term for “Primeval Soul” and “Wisdom”; and (b) the name was applied to Gautama Shâkyamuni, the last Buddha in India, from the seventh century, when Buddhism was introduced into Tibet. “Amitâbha” (in Chinese, “Wu-liang-sheu”) means literally “Boundless Age,” a [pg 408] synonym of “En,” or “Ain-Suph,” the “Ancient of Days,” and is an epithet that connects Him directly with the Boundless Âdi-Buddhi (primeval and Universal Soul) of the Hindus, as well as with the Anima Mundi of all the ancient nations of Europe and the Boundless and Infinite of the Kabalists. If Amitâbha be a fiction of the Tibetans, or a new form of Wu-liang-sheu, “a fabulous personage,” as the author-compiler of Chinese Buddhism tells his readers, then the “fable” must be a very ancient one. For on another page he says himself that the addition to the canon, of the books containing the
Legends of Kwan-yin and of the Western heaven with its Buddha, Amitâbha, was also previous to the Council of Kashmere, a little before the beginning of our era,[725]
and he places