74 Gaur Das Bysack — Notes on a Buddhist Monastery [No. 1, 
and who was in fact the formal assignee of the Bhot Bdg&n land, is de- 
scribed by the latter as having been forty years of age, and of low stature, 
fairer than an ordinary Tibetan with jet-black hair, and eyes small and 
black. Ho could speak Hindustani tolerably. His disposition was open, 
candid, and generous, and merry and entertaining in his conversation. 
Says Mr. Bogle, “ I endeavoured to find out, in his character, those 
“ defects which are inseparable from humanity, but he is so universally 
“ beloved that I had no success, and not a man could find in his heart to 
“ Speak ill of him.” 1 * * * * * * He remarks elsewhere, that the Lama’s thirst for 
knowledge was insatiable. The other assignee's name in the sanads 
appears in Persian as Puran Gir, and in the Bengali inscription on tho 
tomb-house door-top in the Bhot Bagan as Puran Giri Mahanta. 
The next point of inquiry is, how under the influence of Buddhism, 
a religion so woll-lcnown to be antagonistic in its main tenets to Hinduism 
as derived from the Vedas and Puranas — representatives of Hindu and 
Buddhist mythology aro found mixed up in the Bhot Mandir ? 
In the sixth century before the Christian ora Buddhism was 
foundod in India ; three centuries later it became the state religion of the 
country, and in tho early part of the fourth century before the same era, 
it was introduced into Ceylon where it is believed to have been pre- 
served in its purest state, but as missionaries bogan to spread it in 
different countrios out of India, great departures from the original 
institution began to take place. It was accepted in China, at the com- 
mencement of the era, and it reached Tibet, 8 in the beginning of the 
seventh century through the influence of a Chinese princess. It came 
from China and India in two mixed streams ; from the former country 
flowing through successive beds of old religions and indigenous philoso- 
phy, and from the latter, as from its main source, it came in continuous 
currents through translations and retranslations of its liagiology, and 
through Puranic and Tantric literature under the teachings of the 
Brahmans, and from both weighted with exhaustless legends since the 
days of S'akyamuni. Among the holy books imported into Tibet from 
India are mentioned the Tatitras in twenty-two volumes. According 
to the commentary on the Kalachakra Tantra, after Buddha’s death 
“ the compilers writing in three books the three vehicles (or works on 
1 Markham, ibid., p. 84. 
’ “ It is said that a native king established the seat of Government at Lhasa 
“in 617 A. D. ; that he married a Chineso princess of the Buddhist persuasion, 
“and that he sont his minister to India, who returned with the great body of truth 
“ contained in tho Buddhist canonical Scriptnros, framed the Tibetan alphabet from 
“ the Devanagari of India, and commenced tho translation of the canon from Sans- 
“ krit into the language of the country. Markham, ibid., pp. xlv, xlvi. 
