4 
Sarat Chandra Das— Contributions on Tibet. 
[No. 1, 
fled towards the Amdo country, where they became pupils o£ the abbot 
Lama Gon-pa-rab-sal. 21 They were followed by ten other Tibetans headed 
by Lume-tshul-thim who took the vows of monkhood and were admitted 
as pupils of the same High priest. After the death of Landarma, they all 
returned to Tibet to their respective monasteries and estates, and increased 
the number of monks. Thus from the country of Amdo the dying flame 
of Buddhism was rekindled. Henceforth, Buddhism commenced to spread 
again, and all quarters of XT' and Tsan were refilled with many classes of 
congregated Lamas, who actively engaged in the teaching of Buddhism. For 
this result the inhabitants of the snowy country (Himavat) are indebted 
to the two Amdo Lamas Gon-pa-rab-sal and Lume-tshul-thim. During 
the reign of Lha-Lama, Yese-hod the celebrated Lochava-liinchhen-Ssanpo 
visited India to study the sacred literature and philosophy of the Indian. 
Buddhists. After acquiring great proficiency in those subjects he returned 
to Tibet and translated many Sutra and Tantra works. He thus established 
himself as a great teacher of Buddhism. 
(Revival of Buddhism by the Lamas of upper Tibet and Ladah called 
s Tod-Latah.) 
A goatherd named Kargyal, under inspiration from a certain Naga 
of the same name, preached a strange religion (a form of Bonism) which 
was inimical to Buddhism. Rinchhen Ssanpo overcame him, and also 
suppressed some of the Tantriks who were in the habit of abusing the 
Tantrik ritual by committing obscenities under the garb of religion. 
Thus by purifying the sacred religion, he gained the sincere love and 
confidence of the dwellers on the snowy mountains. Lochava Shon-nu-pal 
of Go,$ remarked that it was owing to the exertions of this great scholar 
that pure Tantrikism became more diffused in the later than in the earlier 
period. Towards the end of his life he betook himself to asceticism and, 
having attained to saintliness, he entered the abodes of the gods. This 
great Lochava belonged to the Prasanga Madhyamika school. 
The same prince Lha-Lama invited Pandit Dharma Pala with three 
of his principal disciples named Siddhapala, Guilapala, and Prajna Pala, 
from the eastern quarter of India. From these, Gyal-wai-serab of Shah 
Shun took the vows of monkhood and afterwards went to Palpa in Nepal 
to learn Vinaya and philosophy from the Hlnayana sage named Pretaka. 
His spiritual descendants, named Paljor-serab Chyan-chhub-senge &c., were 
known by the name of To<#-dulva or the up-country followers of the Vinaya. 
During the reign of king Lhade the illustrious Kashmirian Pandit 
S'akya S'ri was invited, who by translating many of the Sutras and 
S'astras greatly promoted the diffusion of Buddhism. The ritual vowintro- 
21 Gon-pa-rab-ySal. 
