Three Years in Tibet
AUTHOR IN 1909.
Three Years
IN
Tibet
with the original Japanese illustrations
BY
THE SHRAMANA EKAI KAWAGUCHI
Late Rector of Gohyakurakan Monastery, Japan.
PUBLISHED BY
THE THEOSOPHIST OFFICE, ADYAR, MADRAS.
THEOSOPHICAL PUBLISHING SOCIETY, BENARES AND LONDON.
1909.
(Registered Copyright.)
PRINTED BY ANNIE BESANT AT THE VASANTA PRESS, ADYAR, MADRAS, S. INDIA.
PREFACE.
I was lately reading the Holy Text of the Saḍḍharma-Puṇdarīka (the Aphorisms of the White Lotus of the Wonderful or True Law) in a Samskṛṭ manuscript under a Boḍhi-tree near Mṛga-Ḍāva (Sāranāṭh), Benares. Here our Blessed Lord Buḍḍha Shākya-Muni taught His Holy Ḍharma just after the accomplishment of His Buḍḍhahood at Buḍḍhagayā. Whilst doing so, I was reminded of the time, eighteen years ago, when I had read the same text in Chinese at a great Monastery named Ohbakusang at Kyoto in Japan, a reading which determined me to undertake a visit to Tibet.
It was in March, 1891, that I gave up the Rectorship of the Monastery of Gohyakurakan in Tokyo, and left for Kyoto, where I remained living as a hermit for about three years, totally absorbed in the study of a large collection of Buddhist books in the Chinese language. My object in doing so was to fulfil a long-felt desire to translate the texts into Japanese in an easy style from the difficult and unintelligible Chinese.
But I afterwards found that it was not a wise thing to rely upon the Chinese texts alone, without comparing them with Tibetan translations as well as with the original Samskṛṭ texts which are contained in Mahāyāna Buḍḍhism. The Buḍḍhist Samskṛṭ texts were to be found in Tibet and Nepāl. Of course, many of them had been discovered by European Orientalists in Nepāl and a few in other parts of India and Japan. But those texts had not yet been found which included the most important manuscripts of which Buḍḍhist scholars were in great want. Then again, the Tibetan texts were famous for being more accurate translations than the Chinese. Now I do not say that the Tibetan translations are superior to the Chinese. As literal translations, I think that they are superior; but, for their general meaning, the Chinese are far better than the Tibetan. Anyhow, it was my idea that I should study the Tibetan language and Tibetan Buḍḍhism, and should try to discover Samskṛṭ manuscripts in Tibet, if any were there available.
With these objects in view, I made up my mind to go to Tibet, though the country was closed not only by the Local Government but also by the surrounding lofty mountains. After making my preparations for some time, I left Japan for Tibet in June, 1897, and returned to my country in May, 1903. Then in October, 1904, I again left Japan for India and Nepāl, with the object of studying Samskṛṭ, hoping, if possible, again to penetrate into Tibet, in search of more manuscripts.
On my return to Japan, my countrymen received me with great enthusiasm, as the first explorer of Tibet from Japan. The Jiji, a daily newspaper in Tokyo, the most well-known, influential and widely read paper in Japan, and also a famous paper in Ōsaka, called the Maimichi, published my articles every day during 156 issues. After this, I collected all these articles and gave them for publication in two volumes to Hakubunkwan, a famous publisher in Tokyo. Afterwards some well-known gentlemen in Japan, Mr. Sutejiro Fukuzawa, Mr. Sensuke Hayakawa and Mr. Eiji Asabuki, proposed to me to get them translated into English. They also helped me substantially in this translation, and I take this opportunity of expressing my grateful thanks to them for the favor thus conferred upon me.
When my translation was finished, the British expedition to Tibet had been successful, and reports regarding it were soon afterwards published. I therefore stopped the publication of my English translation, for I thought that my book would not be of any use to the English-reading public.
Recently, the President of the Theosophical Society, my esteemed friend Mrs. Annie Besant, asked me to show her the translation. On reading it she advised me to publish it quickly. I then told her that it would be useless for me to publish such a book, as there were already Government reports of the Tibetan expedition, and as Dr. Sven Hedin of Sweden would soon publish an excellent book of his travels in Tibet. But she was of opinion that such books would treat of the country from a western point of view, whilst my book would prove interesting to the reader from the point of view of an Asiatic, intimately acquainted with the manners, the customs, and the inner life of the people. She also pointed out to me that the book would prove attractive to the general reader for its stirring incidents and adventures, and the dangers I had had to pass through during my travels.
Thus then I lay this book before the English-knowing public. I take this opportunity of expressing my grateful thanks to Mrs. Besant for her continued kindness to me in looking over the translation, and for rendering me help in the publication. Were it not for her, this book would not have seen the light of day.
Here also I must not fail to express my sincere thanks to my intimate friend Professor Jamshedji N. Unwalla, m.a., of the Central Hindu College, Benares; for he composed all the verses of the book from my free English prose translation, and looked over all the proof-sheets carefully with me with heartiest kindness.
I must equally thank those people who helped me in my travels in a substantial manner, as well as those who rendered me useful assistance in my studies; nay, even those who threw obstacles in my way, for they, after all, unconsciously rewarded me with the gift of the power to accomplish the objects I had in view, by surmounting all the difficulties I had to go through during my travels.
With reference to this publication, whilst reading the Aphorisms of the White Lotus of the Wonderful Law this day, I cannot but feel extremely sorry in my heart when I am reminded of those people who suffered a great deal for my sake, some being even imprisoned for their connexion with me when I was in Tibet. But on the other hand, it is really gratifying to me, as well as to them, to know that, after all, their sufferings for my sake will be amply compensated by the good karma they have certainly acquired for themselves through their acts of charity and benevolence, that have enabled me to read and carefully study with greater knowledge, accuracy and enthusiasm, the most sacred texts of our Holy Religion, than was possible for me before my travels in Tibet. I assert this with implicit faith in the fact that good deeds, according to the Sacred Canon, have indubitably the power to purify Humanity, sunk in the illusions of this world, often compared in our Holy Scriptures to a muddy and dirty pond; at the same time I believe that that power to purify rests with the Glorious Lotus of the Awe-inspiring Law, suffusing all with its brilliant effulgence; and with sweet odor, itself, amidst its muddy surroundings, remaining for ever stainless and unsullied.
EKAI KAWAGUCHI.
| Central Hindu College, | 
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| Staff Quarters, | 
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| Benares City, 1909. | 
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CONTENTS.
| CI. | Third Audience. | 709 |
| CII. | Farewell to Nepal and its Good Kings. | 714 |
| CIII. | All's well that ends well. | 718 |
PAGE 1. Author's departure from Japan. 6 2. The Lama's execution. 18 3. On the banks of the Bichagori river. 32 4. A horse in difficulties. 49 5. Tsarangese village girls. 57 6. Entering Tibet from Nepal. 75 7. To a tent of nomad Tibetans. 79 8. A night in the open and a snow-leopard. 92 9. Attacked by clogs and saved by a lady. 100 10. Nearly dying of thirst. 114 11. A sand-storm. 117 12. Struggle in the river. 121 13. Meditating in the face of death. 125 14. A ludicrous race. 132 15. Lake Manasarovara. 140 16. Religion v. Love. 151 17. Near Mount Kailasa. 169 18. Quarrel between brothers. 181 19. Attacked by robbers. 192 20. The cold moon reflected on the ice. 202 21. Fallen into a muddy swamp. 210 22. Meeting a furious wild yak. 229 23. Outline of the monastery of Tashi Lhunpo. 249 24. Reading the Texts. 266 25. Priest fighting with hail. 274 26. Outliue of the residence of the Dalai Lama. 267 27. A vehement philosophical discussion. 306 28. An audience with the Dalai Lama. 316 29. Inner, room of the Dalai Lama's country house. 320 30. Room in the finance secretary's house. 335 31. Unexpected meeting with friends. 341 32. Girl weeping at being suddenly commanded to marry. 356 33. At the bridegroom's gate. Throwing an imitation Bword at the bride. 366,367 34. The wife of an Ex-Minister punished in public. 378, 379 35. Funeral ceremonies : cutting up the dead body. 390, 391
- >(i, Lobon Padma Chungne. 411
37. J e T song- kha-pa . 414 38. A soothsayer under mediumistic influence falling senseless. 426 39. Flogging as a means of education. 443 40. Priest-traders loading their yaks. 459 41. New year's reading of the Texts for the Japanese Emperor's welfare. 465 42. Naming ceremony of a baby. 4-80 43. A picnic party in summer. 491 44. Prime Minister. 502 45. A corrupt Chief Justice of the monks. 534 4b*. The final ceremony of the Monlam. 538 47. A scene from the Monlam festival. 541 48. Procession of the Panchen or Taslii Lama in Lhasa. 568 49. Critical meeting with Tsa Kong-ba and his wife. 580 50. Revealing the secret to the Ex-Minister. 585 51. A mysterious voice in the garden of Sera. 596 52. A distant view of Lhasa. 605 53. Farewell to Lhasa from the top of Genpala. 606 54. Crossing a mountain at midnight. 610 55. Night scene on the Chomo-Lhari and Lham Tso. 616 56. Beautiful scenery in the Tibetan Himalayas. 634 57. The fortress of Nyatung. ' - 649 58. On the way to the snowy Jela-peak. 654 59. Accidental meeting with a friend' Slid compatriot. 679 60. Struggle with a Nepalese soldier. 690 61. Meeting again with an old friend, Lama Buddha Vajra. 695 62. The author and his friend Buddha Vajra enjoying the brilliant snow at Katmandu. 704 63. Nagarjuna's cave of meditation in Nepal. 716
Photogravures.
TO FACE PAGE 1. The Author in 1909. Frontispiece. 2. The Author just before leaving Japan. 1 3. Rai Bahadur Sarat Chandra Das. 11 4. Lama Sengchen Dorjechan. 15 5. The Author meditating under the Bodhi-tree. 25 6. Passport in Tibetan for the Author's return to Tibet in the future. 645 7. The Author as a Tibetan Lama at Darjeeling on his return. 667 8. The Author performing ceremonies in Tibetan costume. 669 9. The Prime Minister of Nepal, H. H. Chandra Shamsir. 685 10. The Commander-in-Chief of Nepal, H. E. Bhim Shamsir. 697 11. Mount Gaurishankara, the highest peak in the world. (At the end of the volume).
Sketch-map.
1. Chart of the Route followed by the Author. (At the end of the volume.)