1882.] 
Sara! Chandra This —Contributions on Tibet. 
3 
Rinchhen-chhog, 18 Yese Wahpo, 19 Kachog shah, 20 &c., who translated the 
Sutras, Tantras and meditative sciences from Sanskrit into the Tibetan 
language, S'anta Rakshita undertook the charge of explaining to hi s 
pupils the sacred literature, from the Dulva (Vinaya) to the Madhyamika 
philosophy. Padma Sambhava and his colleagues taught the Tantras to a few 
intelligent pupils, which enabled a few pious persons to obtain sainthood* 
Then a Chinese sage named Hwashan-Mahayana came to Tibet to 
preach a strange form of sophistry. He held that the pursuit of evil 
as well as of good binds men equally to a course of recurring existence, 
and therefore affords no means of emancipation. In illustration of this 
theory he observed—“ your condition remains all the same whether you are 
bound by an iron or a golden chain ; you are not liberated”. Wherefore if 
the mind can be purged of all thoughts, deliverance from recurring existence 
is secured. The doctrine which he thus promulgated was accepted by all 
Tibet ; and for a time the Dar^ana and doctrines of the former Indian 
Pandits such as S'anta Rakshita were displaced. For he vanquished all in 
disputation by his powerful logic. The followers of S'anta Rakshita and 
other Indian philosophers diminished in number. In order to refute the 
philosophy of Hwashah, king Thi-sron-de-tsan invited Kamalasila, one 
of the most learned Indian sages of that age. Hwashah was defeated in 
disputation, and his fallacies were exposed by Kamalasila who wrote three 
series of books on meditative science and thus re-established the Indian 
school, its ritual and philosophy. 
During the reign of Ralpachan, Pandit Jina Mitra and many other 
learned sages were invited, who, having translated many Buddhist works 
into the vernacular language, arranged them so as to be accessible to the 
general reader. Both S'anta Rakshita, and Kamala S'fla belonged to the 
Svatantra-madhyamika school. Thi-sron-de-tsan who was a devout 
follower of S'anta Rakshita, prohibited his subjects by royal proclamation 
from following Hwashan’s theories under penalty of death. He command¬ 
ed all to follow the Madhyamika school. Although certain Indian Pandits 
of the Yogaeharya school had visited Tibet, yet they failed to displace the 
anciently propagated Svatantra school, which prevailed in Tibet till the 
accession of Landarma to the monarchy of Tibet, when the last vestige of 
Buddhism disappeared from Tibet. The Buddhists of the earlier period 
or Na-dar followed S anta Rakshita and Kamala S'ila, i, e ., the Madhya¬ 
mika Svatantra. 
2. Later Buddhism. 
At the time when Landarma was actively prosecuting the destruction 
of Buddhism in Tibet, three saintly recluses from Pal-chhen-clihu-vo-ri 
19 Yeses-^Vah-po. 20 Ka-Ckog-shan. 
18 Acharya Rin-ckken-wCkkog. 
