ABSTRACT
In order that the reader may understand what my work was, I must explain first: that the religion, maxims, and laws of the Thibettans are contained in 115 or more volumes called Kaa-n-ghiur [Kanjur], meaning the Oracles of their Legislator. These books, regarded as sacred, incense being burnt before them, are by these people held in the same estimation as are the Canonical Books of Holy Writ by us. To deny or even to doubt anything contained in these Oracles is regarded as most heinous blasphemy and a deadly sin. In addition to these they have another set of classical books, comprising a similar number of volumes, called Ten-ghiur [Tanjur], which means explanations or description of the above mentioned Oracles. These books are considered by this people to be absolutely authoritative and uncontrovertable. They partly contain commentaries on, and explanations of the books Kaa-n-ghiur, and partly the doubts and controversies that might arise as to these comments, which they consider to have been explained, and so to speak scholastically determined and dogmatically decided by ancient Doctors. 31 It must also be known that the Thibettans have their dialectics, definitions, divisions and arguments, all in the form of simple enthymemes; and a way of starting arguments, of denying and of admitting, of denying the supposition, distorting an argument, and convincing by implication, and so on. They have also a talent for propounding, discussing, and analysing problems in the same manner as we do; their formula being to propose the distinctive trait of the subject, to state the opinion of others, to confute those opinions, to place their own views beyond dispute by demonstrating facts, and finally to reject all objections made by the adversary. Those artifices are found not only in their books, but are in constant use in this Third Thibet, where the practice is taught in several large universities, frequented by such a vast number of students as to be incredible to anyone who has not been among the monks, not only of this Kingdom, but of Second Thibet, or Lhatá-yul, of Independent Tartary or Giongar-yul [Dzungaria], and Lower Tartary or Sopoi-yul [Koko-nor district], and also of China. In these universities, which are all large monasteries, there are several Lamás and many Masters or Doctors. To become a Doctor, a man must not only have studied in one of these universities for twelve years, but have good testimonials as to his behaviour and his doctrine, and be approved and judged worthy of being promoted to such an honourable position. To enable him to achieve this, besides the almost daily private and public lessons, there are public conferences, where attendance is obligatory, and frequent disputations. Finally, before a Doctor’s degree is given, the Student must repeatedly debate in public and be pronounced competent by those present. A Ms. Copy of the Gya-Stompa or the Khagyur Condensed in one Volume https://s3-euw1-ap-pe-df-pch-content-public-p.s3.eu-west-1.amazonaws.com/9780203307397/2f8a3363-7b84-4480-8b9c-88e5b04d4fec/content/fig102_1_B.jpg" xmlns:xlink="https://www.w3.org/1999/xlink"/> (See Note 31, Book I, p.382). (Gabriel Collection at Gubbio, Umbria)
