Buddhism, however, received its greatest and most remarkable modification in this part of the world from the teaching of an extraordinary Lama, named bThong-kha-pa, who rose to eminence in the reign of Jong-lo, and is regarded with greatest veneration among not only the Tibetians and Mongolians, including the remotest tribes of the Khalmouks, but also by the more polished Chinese, and more or less wherever Buddhism prevails.
Though subsequently pronounced to be an incarnation of Shiva he was born in the year 1357, in the Lamaseri of ssKu-bun = “a hundred thousand images,” on the Kuku-noor, or Blue Lake, in the south-west part of the Amdo country, several days’ journey from the city of Sining-fu. In his youth he travelled to gTsang-lschhn, or Lhassa, in order to gain the most perfect knowledge of Buddhist teaching, and during his studies there determined on effecting various reforms in the prevailing ideas. He met with many partisans, who adopted a yellow cap as their badge, in contradistinction from the red cap heretofore worn, and styled themselves the dGe-luges-pa = “the Virtuous.” Besides introducing a stricter discipline his chief development of the Buddhist doctrines consisted in teaching distinctly that Buddha was possessed of a threefold nature, which was to be recognized, the first in his laws, the second in his perfections, the third in his incarnations.
The supreme rule of the Buddhist religion in Tibet also received its present form under the impulse of his labours. His nephew, dGe-dun-grub-pa (born circa 1390, died 1475), was the first Dalai Lama. He built the celebrated Lama Palace of bKra-schiss-Lhun-po, thirty miles N. of Lhassa, in 1445. Under him, too, was established the institution of the Pan-tschhen-Rin-po-tsche (the great venerable jewel of teaching), or Contemplative Lama. Tsching-Hva, the eighth Emperor of the Ming Dynasty, established their joint authority as superior to all the eight princely Lamas set up by Jo-long[62].
Abbé Huc, in the course of his enterprising missionary travels, visited all the places I have had occasion to mention, spending a considerable time at some of them. By local traditions, collected by word of mouth and from Lamaistic records, he gives us a most fantastic and entertaining narrative of Tsong-Kaba, as he calls the Buddhist reformer: of the fables concerning his birth; of the marvellous tree that grew from his hair when his mother cut it; of his mature intelligence in his tenderest years; his supernatural call to Lha-sa (Land of Spirits); and of the very peculiar mode of argument by which he converted Buddha Chakdja, the Lama of the Red Cap. More important than all this, however, is the light he throws on the mode in which the great incorporation of Christian ideas and ceremonial into Buddhist teaching came about. During his years of retirement Tsong-Kaba became acquainted with a mysterious teacher “from the far West,” almost beyond question “one of those Catholic missionaries who at this precise period penetrated in such numbers into Upper Asia.” The very description preserved of his face and person is that of a European. This strange teacher died, we know not by what means, while Tsong-kaba was yet in the desert; and he appears to have accepted as much of his doctrine as either he had only time to learn or as suited his purpose, and this in the main had reference “to the introduction of a new Liturgy. The feeble opposition which he encountered in his reformation would seem to indicate that already the progress of Christian ideas in these countries had materially shaken the faith in Buddha.... The tribe of Amdo, previously altogether obscure, has since this reformation acquired a prodigious celebrity.... The mountain at the foot of which Tsong-Kaba was born became a famous place of pilgrimage; Lamas assembled there from all parts to build their cells[63]; and thus by degrees was formed that flourishing Lamasery, the fame of which extends to the remotest confines of Tartary. It is called Komboun, from two Tibetian words, signifying ten thousand images. He died at the Lamasery of Khaldan (’celestial beatitude’), situated on the top of a mountain about four leagues east of Lha-Ssa, said to have been founded by him in 1409. The Tibetians pretend that they still see his marvellous body there fresh and incorruptible, sometimes speaking, and by a permanent prodigy always holding itself in the air without any support.
“Mongolia is at present divided into several sovereignties, whose chiefs are subject to the Emperor of China, himself a Tartar, but of the Mantchu race. These chiefs bear titles corresponding to those of kings, dukes, earls, barons, &c. They govern their states according to their own pleasure. They acknowledge as sovereign only the Emperor of China. Whenever any difference arises between them they appeal to Pekin and submit to its decisions implicitly. Though the Mongol sovereigns consider it their duty to prostrate themselves once a year before the ‘Sun of Heaven,’ they nevertheless do not concede to him the right of dethroning their reigning families. He may, they say, cashier a king for gross misconduct, but he is bound to fill up the vacant place with one of the superseded prince’s sons.... Nothing can be more vague and indefinite than these relations.... In practice the will of the Emperor is never disputed.... All families related to any reigning family form a patrician caste and are proprietors of the soil.... They are called Taitsi, and are distinguished by a blue button surmounting their cap. It is from these that the sovereigns of the different states select their ministers, who are distinguished by a red button.... In the country of the Khalkhas, to the north of the desert of Gobi, there is a district entirely occupied by Taitsi, said to be descendants of Tchen-kis-Khan.... They live in the greatest independence, recognizing no sovereign. Their wealth consists in tents and cattle. Of all the Mongolian regions it is this district in which are to be found most accurately preserved patriarchal manners, just as the Bible describes them, though every where also more or less prevailing.... The Tartars who are not Taitsi are slaves, bound to keep their master’s herds, but not forbidden to herd cattle of their own. The noble families differ little from the slave families ... both live in tents and both occupy themselves with pasturing their flocks. When the slave enters the master’s tent he never fails to offer him tea and milk; they smoke together and exchange pipes. Round the tents young slaves and young noblemen romp and wrestle together without distinction. We met with many slaves who were richer than their masters.... Lamas born of slave families become free in some degree as soon as they enter the sacerdotal life; they are no longer liable to enforced labour, and can travel without interference.” He further describes the Mongols in general as a hardy, laborious, peace-loving people, usually simple and upright in their dealings, devout and punctual in such religious faith and observances as they have been taught, caring, however, little for mental studies, occupied only with their flocks and herds, and continually overreached by the Chinese in all their dealings with them.
[9.] Cîtavana, a burying-place.—Jülg.
[10.] Siddhî-kür, a dead body endowed with supernatural or magic powers (Siddhi, Sanskr., perfection of power).
[11.] Mango-tree, Mangifera indica. Lassen (Indische Alterthumskunde, i. 276) calls it “the Indians’ favourite tree; their household companion; rejoicing their existence; the cool and cheerful shade of whose groves embowers their villages, surrounds their fountains and pools with freshness, and affords delicious coolness to the Karavan-halt: one of the mightiest of their kings (Ashôka, 246 B.C.) makes it his boast (in an Inscription given in “Journal of Asiatic Soc. of Bengal,” vi. 595) that besides the wide-spreading shade of the fig-tree he had also planted the leafy mango.” In Sanskrit, âmra, kûta, rasâla (rich in juice). Crawford (Ind. Arch. i. 424) says the fruit is called in Sanskrit mahâphala, “the great fruit,” whence the Telingu word Mahampala and the Malay Mamplans and Manga, whence the European Mango. It grows more or less all over India from Ceylon to the Himâlajas, except perhaps in the arid north-east highland of the Dekhan, but it reaches its most luxuriant development in Malabar and over the whole west coast. Besides its luxuriant shade its blossoms bear the most delicious scent, and its glorious gold-coloured fruit often attains a pound in weight, though its quality is much acted upon by site and climate. In Malabar it ripens in April; in Bengal, in May; in Bhotan, not till August. There are also many kinds—some affording nourishment to the poorest, and some appearing only on the tables of the opulent. Bp. Heber (“Journey,” i. 522) pronounces it the largest of all fruit-bearing trees. To the high regard in which this tree was held it is to be ascribed that the story makes the Siddhî-kür prefer giving himself up to the Khan rather than let it be felled.
[12.] Gambudvîpa, native name for India. See infra, [Note 6, Tale XXII]., and [Note 6] to “Vikramâditja’s Birth.”
[13]. Only magic words of no meaning.