国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ
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| 0271 |
Tibet and Turkestan : vol.1 |
| チベットとトルキスタン : vol.1 |
引用情報
OCR読み取り結果
our competitor. It seems not improbable that the
persecutions which drove Buddhism from India, its
birth-place, where it had greatly flourished for cent-
uries, were due to excesses of the monastic orders.
The people were unable to see the Enlightened One
through the dark cloud of his nominal followers; no
reformer arose to correct the abuses from within,
and away they were swept, abuses and monasteries
and all, and have never yet reappeared in India.
Ceylon, Burmah, Siam, Tibet, China, and Japan
(after a fashion), these are the lands where Gautama
is now worshipped.
The early persecution of the monks by a Tibetan
king suggests that their organisations were full of
the spirit which caused their destruction in India,
but has eventually caused their triumph in Tibet.
Here they proved the stronger, partly because the
people were more ignorant, more superstitious in
their bleak mountain homes, and partly because of
the external pressure already mentioned. When the
purification due to persecution had again changed
to decay, another effort, this by reformation, took
place in the fourteenth century. There arose one
who, himself a lama, cried out against the abuses of
the lamas in their private lives and in their relations
with the people. Tsongkapa's work has been com-
pared by Catholics to Hildebrand's, by Protestants
to Luther's. There is indeed a similarity but also
a marked distinction between the Tibetan and the
German reformer.
Lamaism had not developed a power as concen-
trated as that of Rome. It was not necessary to
break from an all-including organisation, nor did
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