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Sarafc Chandra Das —Rise and Progress 
[No. 2, 
very eminent, while the northern part called Tun-yu-an, adopted a differ¬ 
ent school. Commencing with Ti-che, spiritual father and son, and during 
the five spiritual successions— viz., (1) Dhi sin-fu-sun-da-shee, (2) Yun-hu- 
wa-ti-yan-da-shee, (3) Shi-an-she-hu-fa-tsan-dashee, (4) Chhin-li-han- 
chhin-kwa-shee, and (5) Ku-hi-fun-chun-meedashee, the study of 
t( Phal-chhen” was chiefly pursued by Chinese Buddhists. The same 
practice has come down to the present day and it must be admitted 
that Phalchhen is the favourite scriptural work of the modern Chinese 
Buddhists. The fourth chief Hwashan, named Chhin-li-han-kwashie 
also known by the name of Then-kwan, meaning Vimala-drishti or 
“ clear sight” became the abbot of Revo-tse-na, for which reason he w r as 
called Chhin-li-han-kwashie. He flourished during the reign of Than. 
Min-hu-an, and was well versed in the ten branches of sacred literature 
as well as in the science of government. Through the religious sanctity 
and purity of his life, he obtained sainthood. Although he did not visit 
India, yet he had mastered the Sanskrit language and could fluently 
converse in it, nor did he require any interpreter to explain Sanskrit works. 
He had a gigantic frame, nine cubits high; his hands hung to his knees ; 
he possessed forty teeth ; his eyes were scarcely seen to wink; and the 
very sight of his monstrous person struck men with awe and reverence. 
Th roughout the country of China he was famed as a Maha Pandita, 
who had no rival. The illustrious Chankya Binpochhe Rolpai dorje, the 
spiritual guide of the Emperor Chhin-lun, in his hymns, on the story of 
Revo-tse-na describes this great Pandit as an incarnation of Maitreya 
Buddha. Other writers believe him to have been an emanation of Manju 
Gliosha. Among the Chinese, he was the greatest scholar in Phal-chhen, 
on which subject he wrote three large commentaries. Among his principal 
works the following are well known:—(1) “Vows,” (2) “the Mirror 
of Dharmat,” (3) “the Mirror of Lamp of S'astras,” (4) Bodhisattva 
Pancha Marga, and other synopses of the triple pitakas, (5) three hundred 
detached treatises of Sastras. It is universally admitted that a greater 
scholar in Phal-chhen never appeared in China. He lived one hundred 
and two years, during which time he became spiritual guide to seven 
kings in succession, and taught the sutrantas several times. His school 
is known by the name of “ S hi-an-she-hu.” Its tenets differ very little 
from those of Than-ssan-tsans, the difference being in the ways 
prescribed. The 21st spiritual successor of this great teacher named 
Khu-an-fu thai-fa-shee became celebrated for his learning. Pie is said to 
have been miraculously visited by Maitreya, while going on a pilgrimage 
to llevotse-na. Although the school founded by Pfishi, and his spiritual 
son, continued for a long time, yet it wrought very little change in 
the religious persuasion of north and south China. 
