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