Twenty-nine learned men, versed in the Tibetan, Ugrian, Chinese, and Sanskṛit languages, were occupied on the task of collation, and a few years later, the first Mongolian translation of the sacred texts was begun by the Sakya Lāma Ćhoskyi Odser. Khubilai, no doubt, was a great promoter of Buddhism, and founded many monasteries in Mongolia, and a celebrated one at Peking. After the elevation of the Phaspa Lāma to quasi-temporal as well as spiritual sovereignty very little is known about the state of Buddhism in Tibet, except that the successive Heads of the Sakya monastery maintained their position under Khubilai’s successors, and of course perpetuated and extended the doctrines of the Red school of Buddhism. Probably they resided at Lhāssa, and possibly at the Mongolo-Chinese Court. In 1368, the last Mongol emperor was expelled by the founder of the Ming dynasty, after Jenghiz’s family had occupied the throne of China for about a century. The emperors of this dynasty did their best to bring Tibet under the Chinese Government, and to conciliate the Tibetan Lāmas by gifts, titles, and other favours. But they thought it politic to prevent the predominance of any one monastery. Hence they made three other Heads of monasteries equal in rank to the Sakya Lāma, and encouraged antagonism between them. This facilitated the great Reform which Lāmism underwent in the time of the Emperor Jong lo—a reform brought about by the celebrated Tsong Khapa, sometimes called the Luther of Lāmistic Buddhism. Tsong Khapa, whose name is as much celebrated in Mongolia and Tibet and among the Kalmuk Tartars as that of the founder of Buddhism, is said to have been born in the year 1355 or 1357 of our era, in the land of Amdo, where the celebrated monastery of Kunbum or Kumbum—situated North of Tibet on the borders of China—now stands. All sorts of legends, but none worth repeating, are related about him. We may note, however, a probable tradition that a learned Lāma, ‘with a long nose and bright eyes,’ who had settled in the land of Amdo, and may possibly have been a Roman Catholic priest, became his teacher. In process of time, Tsong Khapa set out on a journey from Amdo to Tibet, his object being to acquire a knowledge of the doctrine from original sources. He is said to have studied the Law of Buddha at Sakya, Brikhung, and Lhāssa. It was in this way that he became impressed with the necessity of purifying and reforming the discipline of Tibetan Buddhism, which the Red sect had corrupted by allowing the marriage of monks and by laxity in other matters. Innumerable pupils gathered round him, all of whom adopted, as their distinguishing mark, the orthodox yellow garments of primitive Buddhism, and especially the yellow cap (p. 268); while the followers of Padma-sambhava and the more corrupt school wore red garments and a red cap.