betans and Mongols by peaceful methods, consistently strove to win
the goodwill of the Lamaist clergy.

The Buddhism of Korea, Japan and Annam is directly derived from the
earlier forms of Chinese Buddhism but was not affected by the later
influx of Lamaism. Buddhism passed from China into Korea in the fourth
century and thence to Japan in the sixth. In the latter country it was
stimulated by frequent contact with China and the repeated introduction
of new Chinese sects but was not appreciably influenced by direct
intercourse with Hindus or other foreign Buddhists. In the twelfth and
thirteenth centuries Japanese Buddhism showed great vitality,
transforming old sects and creating new ones.

In the south, Chinese Buddhism spread into Annam rather late: according
to native tradition in the tenth century. This region was a battlefield
of two cultures. Chinese influence descending southwards from Canton
proved predominant and, after the triumph of Annam over Champa, extended
to the borders of Camboja. But so long as the kingdom of Champa existed,
Indian culture and Hinduism maintained themselves at least as far north
as Hue.

6. The Buddhism of Tibet is a late and startling transformation of
Gotama's teaching, but the transformation is due rather to the change
and degeneration of that teaching in Bengal than to the admixture of
Tibetan ideas. Such admixture however was not absent and a series of
reformers endeavoured to bring the church back to what they considered
the true standard. The first introduction is said to have occurred in
630 but probably the arrival of Padma Sambhava from India in 747 marks
the real foundation of the Lamaist church. It was reformed by the Hindu
Atisa in 1038 and again by the Tibetan Tsong-kha-pa about 1400.

The Grand Lama is the head of the church as reorganized by Tsong-kha-pa.
In Tibet the priesthood attained to temporal power comparable with the
Papacy. The disintegration of the government divided the whole land into
small principalities and among these the great monasteries were as
important as any temporal lord. The abbots of the Sakya monastery were
the practical rulers of Tibet for seventy years (1270-1340). Another
period of disintegration followed but after 1630 the Grand Lamas of
Lhasa were able to claim and maintain a similar position.

Mongolian Buddhism is a branch of Lamaism distinguished by no special
doctrines. The Mongols were partially converted in the time of Khubilai
a