seem to have absolutely no idea of cleanliness. To say that they think nothing of making a cup of tea for you with the same fingers with which they have just blown their nose, is to give only a very mild instance of their filthiness, and I have no courage to dwell here on their many other doings, which are altogether beyond imagination for those who have not seen them done, and are too loathsome, even unto sickening, to recall to mind. As it was, my life among these slovenly people did one good thing for me, in that it thoroughly prepared me for what I had to endure in Tibet.
My work with Serab Gryaltsan consisted in this: a lecture on Buddhism for three solid hours in the morning, which required much preparation, and exercises in Tibetan rhetoric and penmanship for another three hours in the afternoon, which was, however, of a very easy nature, and gave me occasion to engage in discussions with my teacher.
There is in existence to this day in Tibet a sect of Buḍḍhists which believes in a teaching originated by a priest whose name may be translated into "born of the lotus flower" (Padma Sambhava) or Padma Chungne in Tibetan, and whom they regard as their savior and as Buḍḍha incarnate. His teaching is a sort of parody on Buḍḍhism proper, and an attempt to sanctify the sexual relations of humankind, explaining and interpreting all the important passages and tenets in the sacred Text from a sensual standpoint. Indeed, Padma's own life was simply his teachings translated into actual practice, for he lived with eight women whom he called his wives, drank intoxicants to his heart's content, and fed freely on animal food. Now in the Tibetan rhetoric in which I took lessons under Serab Gyaltsan I found this lewd and detestable teaching largely incorporated, and it was on this account that hot disputes not unfrequently arose between my instructor
