[Footnote 941:  See Kokka, No. 311, 1916, Tibetan Art in China.]

[Footnote 942:  Sanang Setsen, p. 121.  The succession of the Sakya abbots is not clear but the primacy continued in the family.  See Koppen, II. p. 105.]

[Footnote 943:  Strictly speaking a place-name.]

[Footnote 944:  The Tibetan orthography is bTson (or Tson)-kha-pa.  He was called rJe-rin-po-che bLo-bzan-grags-pa in Tibetan and Arya-maharatna Sumatikirti in Sanskrit.  The Tibetan orthography of the monastery is sKu-hbum or hundred thousand pictures.  See, for accounts of his life, Sarat Chandra Das in J.A.S.B. 1882, pp. 53-57 and 127.  Huth, Buddhismus in der Mongolei, ii. pp. 175 ff.]

[Footnote 945:  There is some difference of statement as to whether these markings are images of Tsong-kha-pa or Tibetan characters.  Hue, though no Buddhist, thought them miraculous.  See his Travels in Tartary, vol. ii. chap. ii.  See also Rockhill, Land of the Lamas, p. 67, and Filchner, Das Kloster Kumbum, chap. vi.]

[Footnote 946:  But the tradition mentioned by Hue that he was instructed by a long-nosed stranger from the west, has not been found in any Tibetan biography.]

[Footnote 947:  Tibetan orthography writes dGah-ldan, Se-ra, hBras-spuns and bKra-sis-Lhun-po. dGah-ldan, the happy, is a translation of the Sanskrit Tushita or Paradise.  Tsong-kha-pa’s reformed sect was originally called dGah-lugs-pa or those who follow the way of dGa[.]-ldan.  But this possibly suggested those who pursue pleasure and the name was changed to dGe-lugs-pa or those of the virtuous order.]

[Footnote 948:  dGe-’dun grub.]

[Footnote 949:  He was not the same as Ha-li-ma (see p. 277) of whom more is heard in Chinese accounts.  Ha-li-ma or Karma was fifth head of the Karma-pa school and was invited on his own merits to China where he died in 1426 or 1414.  See Huth, l.c. vol.  I. p. 109 and vol.  II. p. 171.  Also Koppen, die Rel. des Buddha, II. 107.  Byams-chen-chos-rje was invited as the representative of Tsong-ka-pa.  See Huth, l.c. vol.  I. p. 120, vol.  II. p. 129.]

[Footnote 950:  See for a list of the Lamas of Tashilhunpo and their lives J.A.S.B. 1882, pp. 15-52.  The third incarnation was Abhayakara Gupta, a celebrated Bengali Pandit who flourished in the reign of Ramapala.  This appears to have been about 1075-1115, but there is considerable discrepancy in the dates given.]

[Footnote 951:  See for his life J.A.S.B. 1882, p. 24.]

[Footnote 952:  Tsong-kha-pa is not reckoned in this series of incarnations, for firstly he was regarded as an incarnation of Manjusri and secondly Geden-dub was born before his death and hence could not represent the spirit which dwelt in him.]

[Footnote 953:  Tibetan sPrul-pa, Mongol Khubilghan.  Both are translations of the Sanskrit Nirmana and the root idea is not incarnation but transformation in an illusive form.]