OS 
Sarat Chandra Das — Contributions on Tibet. 
[No. 1, 
Within the fortress of Lanju (or Landu) there is a tomb called the 
Chhorten of Karma Lisi which is identified with the tomb of Karma 
Bakshi, Karma Lisi being a mere corruption of the name Karma Bakshi. 
In the face of this account, the Debther Nonpo and other works say that 
Karma returned to Tibet where he died. 
Previous to the Emperor’s taking spiritual vows, the Empress ob¬ 
served the mystic ceremonies of Kaidorje. He inquired what kind of vows 
were to be taken. When the Empress uttered the words of the vow, 
he remarked, “ Although I might take some of the vows, yet being a 
sovereign, I cannot say that I will not violate the words of my spiritual 
guide ” The Empress removed the objection by observing, that in worldly 
matters the Emperor’s authority should be supreme, whereas in spiritual 
affairs the Lama’s command should be paramount. The Emperor, satisfied 
with the suggestion, observed 24 ceremonies, called Thub pai Khor, together 
with the invocation of Gyeva-dorje. On the occasion of initiation, Khublai 
presented the Lama with two large mandalas (circular heaps of precious things) 
of which the one on the right-hand side was full of pearl balls without pin¬ 
holes and as big as sheep’s droppings, placed in bundles; the other on the 
left consisted of heaps of gold. Besides these, immense presents consisting 
of horses, mules, camels, silk robes, silver and gold, &c., were made to 
him. He decorated him with an exalted order which in Chinese is called 
“ Smsin takausri,” meaning the spiritual king of the three worlds, and con¬ 
ferred on him the city and country of Lisliim and subsequently the entire 
sovereignty of Tibet and Tsholkha (Khokonur). Although the Emperor 
ordered that all the JBande of Tibet should adopt the Sakyapa theories, yet 
the most estimable Phagpa, thinking it fair to let them pursue their anciently 
adopted doctrines, showed toleration. He returned to Tibet in the year tree-ox 
and in the year earth-serpent of the 5th cycle revisited Hor. In the year 
iron-horse he framed the square shaped form of the Mongolian characters, 
and introducing the system of worship, meditation, and propitiation 
among the Mongols, furthered the cause of Dharma and living beings. 
The Emperor having obtained the sacred relics of Buddha, images and 
sacred books and chaityas from India, erected temples and monasteries 
by which Buddhism was greatly promoted. The square shaped charac¬ 
ters, called Khorig, having failed to answer the purpose of transla¬ 
ting the sacred books, the Mongolians made use of the Yugur character in 
writing their language as a medium for the expression of the sacred hymns. 
During the reign of king Olje, the Sakyapa Lama named Chhoikyi-hodsser 
came to Mongolia and perfected the saw-teeth shaped characters invented 
by Sakya Pandita b} r adding tails to the letters. The Mongolian characters 
were thus fit to be used in writing translations from foreign languages. 
Subsequently in the reign of Hai-san-khulug portions of the Kah-gyur 
