attended by miracles.  He absorbed instruction from many teachers and it has been conjectured that among them were Roman Catholic missionaries.[946] In early manhood he proceeded to Tibet and studied at Sakya, Dikung and finally at Lhasa.  His reading convinced him that Lamaism as he found it was not in harmony with the scriptures, so with the patronage of the secular rulers and the support of the more earnest clergy he successfully executed a thorough and permanent work of reform.  This took visible shape in the Gelugpa, the sect presided over by the Grand Lama, which acquired such paramount importance in both ecclesiastical and secular matters that it is justly termed the Established Church of Tibet.  It may also be conveniently termed the Yellow Church, yellow being its special colour particularly for hats and girdles, in opposition to the red or unreformed sects which use red for the same purpose.  Tsong-kha-pa’s reforms took two principal lines.  Firstly he made monastic discipline stricter, insisting on celibacy and frequent services of prayer:  secondly he greatly reduced, although he did not annihilate, the tantric and magical element in Lamaism.  These principles were perpetuated by an effective organization.  He himself founded the great monastery of Gandan near Lhasa and became its first abbot.  During his lifetime or shortly afterwards were founded three others, Sera and Depung both near Lhasa and Tashilhunpo.[947] He himself seems to have ruled simply in virtue of his personal authority as founder, but his nephew and successor Geden-dub[948] claimed the same right as an incarnation of the divine head of the Church, and this claim was supported by a hierarchy which became overwhelmingly powerful.

Tsong-kha-pa died in 1417 and is said to have been transfigured and carried up into heaven while predicting to a great crowd the future glories of his church.  His mortal remains, however, preserved in a magnificent mausoleum within the Gandan monastery, still receive great veneration.

Among his more eminent disciples were Byams-chen-chos-rje and mKhas-grub-rje who in Tibetan art are often represented as accompanying him.  The first played a considerable part in China.  The Emperor Yung-Lo sent an embassy to invite Tsong-kha-pa to his capital.  Tsong-kha-pa felt unable to go himself but sent his pupil to represent him.  Byams-chen-chos-rje was received with great honour.[949] The main object of the Ming Emperors was to obtain political influence in Tibet through the Lamas but in return the Lamas gained considerable prestige.  The Kanjur was printed in China (1410) and Byams-chen-chos-rje and his disciples were recognized as prelates of the whole Buddhist Church within the Empire.  He returned to Tibet laden with presents and titles and founded the monastery of Serra in 1417.  Afterwards he went back to China and died there at the age of eighty-four.

mKhas-grub-rje founded the monastery of Tashilhunpo and became its abbot, being accepted as an incarnation of the Buddha Amitabha.  He was eighth in the series of incarnations, which henceforth were localized at Tashilhunpo, but the first is said to have been Subhuti, a disciple of Gotama, and the second Manjusrikirti, king of the country of Sambhala.[950]