Likewise, the Emperor relates that he built the Lama a Palace in Jehol, like his dwelling in Tashi-lhunpo, "to enable him to peacefully indulge in his meditations." The quiet indulgence in meditation is the main characteristic of the "wu-wei."
Then comes the brief statement of the journey of the Lama to Peking, his ensuing death there, and the sending back of his earthly remains to his native country.
The next phrases: "On bending the fingers to count from his coming to see us till his death, and from his death till the sending back to Hou Tsaug, it amounts to about 100 days altogether. The true inwardness of the cause of his going and coming one cannot explain. Therefore We order, etc. etc.." contain an allusion to the law of causation (因緣 yin-yüan).
"Yin-yüan" is perhaps one of the most frequently used watchwords in Buddhist books. To quote for instance from the 法苑珠林 (布施湯葯飲食以是因緣壽命未應盡橫死, and 各起猛利殺害之心由此因緣, etc.) or from the 金剛般若波羅蜜經: (以是因緣得福多不如是世尊此人以是因緣得福甚多 and 復以何因緣得大堅固力, etc.).
These necessarily forthcoming effects of causes, originated in previous existences, rule the whole system of the world, as believed by Chinese Buddhists and make of the 因緣 a system of fatality as compelling as that of Mohammedan fatalism, though the latter takes cognizance only of effects and neither seeks nor recognizes causes. The Lama having undertaken the risks of such a long
