The teaching of Thumi Sambhoṭa seems to have been of an orthodox character. He may perhaps be regarded as the founder of the strict school of Tibetan Buddhism (already mentioned), which was afterwards called Kadampa, and finally developed into the Yellow-robed sect, as distinguished from the Red. After Thumi Sambhoṭa the propagation of Buddhism in Tibet was chiefly carried on by the two princesses, wives of King Srong Tsan Gampo, called Dolkar and Doljang. They were worshipped under the name Dolma, as forms of the wife of Ṡiva or of the goddess Tārā; one being called the white mother, and the other, the dark; representing the mild and fierce forms of Ṡiva’s consort[124]. The first two Lāma monasteries in Tibet (called Lā brang and Ra mo che, founded about A.D. 650; Edgar, p. 38) were erected at Lhāssa[125] by them or in their honour, and each monastery contained a renowned wonder-working image, which each princess had brought with her (see pp. 440, 441, 492). After King Srong Tsan Gampo, Buddhism declined in Tibet. One of his successors, named Khri Srong De Tsan, who was born in 728 A.D. and reigned from 740 to 786, tried to restore it. For this purpose, he sent for religious teachers in great numbers from India. These seem to have brought with them a very corrupt form of Buddhism, which aimed chiefly at counteracting the evil influences of demons by magical spells. First came Ṡānta Rakshita, with twelve companions from Bengal. Then the celebrated Padma-sambhava was sent for out of the land of Udyāna (= Dardistān)—west of the Indus, north of Peshawar—where the people were addicted to Ṡaivism and witchcraft. It was under him that the great monastery at Sam ye (strictly Sam yas) was built (see p. 448). He was celebrated for his skill in magic, sorcery, and alchemy, and became the real founder of the Red sect, after instructing several young Tibetans in his own lore. At the same time he was remarkable for his knowledge of Indian languages, and was active in promoting a taste for literature in Tibet. It redounds much to his credit that he was the first to further the translation of the whole Buddhist Canon (almost entirely from Sanskṛit books) into Tibetan. But the sacred books had by that time greatly increased, so that the Tibetan Canon commonly called Kanjur (or more strictly Kangyur and Ka-gyur, pp. 70, 267) consisted of at least 108 volumes. Then we have the Tanjur (Tangyur) consisting of 225 folio volumes of translations, commentaries, and treatises, corresponding to the Aṭṭha-kathā of Ceylon (p. 65), and embracing works on all subjects (often mere translations from the Sanskṛit), such as grammar, logic, rhetoric, poetry, medicine, astrology, alchemy, magic, and the use of spells.