The Buddhism of Tibet : or Lamaism, with its mystic cults, symbolism and mythology, and in its relation to Indian Buddhism

Google

This is a digital copy of a book that was preserved for generations on librai^y shelves before it was carefully scanned by Google as pait of a project
to make the world's books discoverable online.

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject
to copyright or whose legal copyright term has expii'ed. Whether a book is in the public domain may vary country to country. Public domain books
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book's long journey from the
publisher to a library and finally to you.

Usage guidelines

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.

We also ask that you:

+ Make non-commercial use of The files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.

+ Refrain from automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.

+ Maintain attribution The Google "watermark" you see on each file is essential for informing people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you aie doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liability can be quite severe.

About Google Book Search

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web

at http: //books .google . com/

F

7 ,

^

F

I

THE

BUDDHISM OF TIBET

OK

LAMAIAM

WITH ITS MYSTIC CULTS. SYMBOLISM AKD MYTHOLOGY,
AND IN ITS RELATION TO INDIAN BUDDHISM.

L. AUSTINE WADf)K[.l., M,B..

K. r,.s. , F. p.o s. ,

MESfBBR or THB ROVAb A^ATIC SORIKrv, ANTIf KOPUUX;ii;iL INSTlTltTK, ETC.,
5tTRaK0X>HAJnR H, n. IIKXOAI. AKMY.

LONDON:

W. H. ALLEN <k CO., LIMITED,

18. WATERLOO PLACE, S.W.

1895.

[Alt riffhta r«wrr<d.l

\a; /I (o

UBffAffy OF THE

mAND STANFORD JR. UNIVERSITY.

a.-2>7597.

WYMAK AND 80N8, LIMITED,

PBlimRSi

LOMDON AND BKDHILL.

TO

LLIAM TENNANT GAIRDNER, M.D., LL.D., F.R.S.,

IX ADHIBATION OF HIS NOBLE CHARACIBR,

PHILOSOPHIC TBACHINOj WIDE CTLTUBB, AND

MANY LABOURS DBVOTED WITH EXEMPLARY FIDELITY TO

THK INTBBFKBTATION OF NATURE AND THE BBBTIOB OF MAN,

THIS BOOK
IS RESPECTFULLY DEDICATED

BY The Author.

No apology is needed for tlie production at tbe pre-
sent time of a work on the Buddhism of Tibet,
Oi- *' Lamaism '" as it has been called, after its priests.
Isotwitbstanding the increased attention which in recent
years has been directed to Buddhism by the speculations
of Schopenhauer and Hartmaim, and the widely felt
desire for fuller information as to the conditions and
sources of Eastern religion, there exists no European
book giving much insight into the jealously guarded
rehgion of Tibet, where Buddhism wreathed in romance

I has now its chief stronghold.
The only treatise on the subject in English, is Emil
Bchlagintwcit's Biuldkism in Tibet ' published over thirty
years ago, and now out of print. A work which, however
admirable with respect to the time of its appearance, was
^-admittedly fragmentarj-, as its author had never been in
^contact with Tibetans. And the only other European
book on Lamaism, excepting Giorgi's curious compilation
of last century, is Koppen's Die Lamaische Hierarcfm

' liMpzig and London, 1863. That there is no lock of miwellaneoaa li'tera-
Dra oo Til>et nnd LAmaism may be seen from the biblin^rapkical lUl iii tlie
i)>]*t!n(lix ; bub it is all of a fragmentary and often contlielin;^ choracttif.

viii PREFACE.

und ^?rc^ * published thirty-five years ago, and also a com-
pilation and out of print. Since the publication of these
two works much new information has been gained, though
scattered through more or less inaccessible Russian,
German, French, and Asiatic journals. And this, com-
bined with the existing opportunities for a closer study of
Tibet and its customs, renders a fuller and more syste-
matic work now possible.

Some reference seems needed to my special facilities for
undertaking this task. In addition to having personally
studied '^southern Buddhism" in Burma and Ceylon ; and
" northern Buddhism " in Sikhim, Bhotan and Japan ;
and exploring Indian Buddhism in its remains in " the
Buddhist Holy Land," and the ethnology of Tibet and its
border tribes in Sikhim, Asam, and upper Burma ; and
being one of the few Europeans who have entered the
territory of the Grand Lama, I have spent several years in
studying the actualities of Lamaism as explained by its
priests, at points much nearer Lhasa than any utilized for
such a purpose, and where I could feel the pulse of the
sacred city itself beating in the large communities of its
natives, many of whom had left Lhasa only ten or twelve
days previously.

On commencing my enquiry I found it necessary to
learn the language, which is peculiarly difficult, and known
to very few Europeans. And afterwards, realizing the
rigid secrecy maintained by the Lamas in regard to their
seemingly chaotic rites and symbolism, I felt compelled to
purchase a Lamaist temple with its fittings ; and prevailed
on the officiating priests to explain to me in full detail
the symbolism and the rites as they proceeded. Perceiv-
ing how much I was interested, the Lamas were so oblig-

' Berlin, 1859.

PRBFACS,

ut

K

ng as to interpret in my favour a prophetic accouut
Svhich exists in their scriptures regardiug a Buddhist iu-
carnation in the West. They convinced themselves that_
was a reflex of the' 'WcsttTu buddha^/Aitiitahhu. and
XXms they overcame their conscientious scruples, and im-
parted information freely. With the knowledge thus
fjained, 1 visited other temples and monasteries critically,
amplifying ray information, and engaj(ing a small staff of
I Laraait in the work of copying manuscripts, and searching
^Kfor texts bearing upon my researches. Enjoying in these
^■ways special facilities for penetrating the reserve of
■ Tibetan ritual, and obtaining direct from Lhasa and
HSaahi-lhunpo most of the objects and explanatory
^^material needed, I have elicited much information on
lilmaist theory and practice which is altogether new.

The present work, while embodying much original

research, brings to a focus most of the information on

■^^iimaism scattered through former publications. And

^T:)earing in mind the increasing number of general readers

interested in old world ethics, custom and myth, and in the

ceaseless effort uf the human heart in its insatiable craving

)r absolute truth ; as well as the more serious students of

Amaism amongst orientalists, travellers, missionaries and

others, I have endeavoured to give a clear insight into

the structure, prominent features and cults of this system,

and have relegated to smaller type and footnotes the more

j^echnical details and references required by specialists.

The special characteristics of the book are its detailed
Iccounts of the external facts and curious symbolism of
Buddhism, and its analyses of the internal movements
jading to Lamaism and its sects and cults. It provides
"material culled from hoary Tibetan tradition and explained
to me by Lamas for elucidating many obscure points in
primitive Indian Buddhism and its later svmbolism. Tku&

PREFACE.

I

a clue is supplied to several disputed doctrinal points of
fundamental importance, as for example the fonnula of
the Causal Nexus. And it interprets much of the inter-
esting Mahayana and Tantrik developments ia the later
Indian Buddhism of Magadha.

It attempts to disentangle the early history of Lamaism
from the chaotic growth of fable which has invested it
With this view the nebulous Tibetan " history " so-called
of the earlier periods has been somewhat critically
examined in the light afforded by some scholarly Lamas
and contemporary history ; and all fictitious chronicles,
such as the Mani-kah-*bum, hitherto treated usually as
historical, are rejected as authoritative for .events which
happened a thousand years before they were written and
for a time when writing was admittedly unknown in
Tibet. If, after rejecting these manifestly fictitious
"liistories" and whatever is supernatural, the residue
cannot be accepted as altogether trustworthy history, it
at least affords a fairly probable historical basis, which
seems consistent and in harmony with known facts and
unwritten tradition.

It will be seen that I consider the founder of Lama-
ism to be Padma-sambhava — a person to whom previous
writers are wont to refer in too incidental a manner.
Indeed, some careful writers ' omit all mention of hia
name, although he is considered by the Lfimas of all sects
to be the founder of their order, and by the majority of
them to be greater and more desemng of worship than
Buddha himself.

Most of the chief internal movements of liimaism are
now for the first time presented in an intelligible and
systematic form. Thus, for example, my account of its

' E.g, W. R. S. Ralston in his Tibetan Taie$.

^«1

:ts may be c()m|iarcd with that given by Schlagintweit,*
which iiothiug practically had been added,*
As Lamaism lives mainly by the senses and spends its
strength in sacerdotal functions, it is particularly rich in
ritual. Special prominence, therefore, has been given to
ts ceremonial, all the more so as ritual preserves many
interesting vestiges of archaic times. My special facilities
for acquiring such information has enabled me to supply
details of the principal rites, mystic and other, most of
vihich were previously undescribed. Many of these
exhibit in combination ancient Indian and pre-Buddhist
Tibetan cults. The higher ritual, as already known,
invites comparison with much in the Roman Church ;
and the fuller details now afforded facilitate this com-
arison and contrast.
But the bulk of the Lamaist cults comprise much
deep-rooted devil-worship and sorcery, which I describe
n^nth some fuhiess. For Lamaism is only thinly and im-
perfectly varnished over with Buddhist symbolism, beneath
which the sinister growth of poly-demonist superstition
darkly appears.

The religious plays and festivals are also described.
And a chapter is added on popular and domestic Lama*
sm to show the actual working of the religion in every-
day life as a system of ethical belief and practice.

The advantages of the very numerous illustrations —
bout two hundred in number, mostly from originals
ought from Lhasa, and from photographs by the author
must be obvious." Mr. Rockhill and Mr. Knight have
indly ]>ermitted the use of a few of their illustrations.

^ op. eit.* 72. * But HM note on p. 69.

• A few of the drnwinyrt nre by Mr, A. D. McComiick fri»ni plioinKraplu, or
ibjerts ; and sume have )>eeii tAkcTi from Oiorgi, line. rfinder,fcndc

xu PREFACE.

A full index has been provided, also a chronological
table and bibliography.

I have to acknowledge the special aid afforded me by
the learned Tibetan Lama, Padma Chho Ph^l ; by that
venerable scholar the Mongolian Lama She-rab Gya-t8*6;
by the Niii-ma Lama, Ur-gyiin Gya-t8*6, head of the
Yang-gang monaster)' of Sikhim and a noted explorer of
Tibet ; by Tun-yig AVang-dan and Mr. Dor-je Ts'e-ring ;
by S'ad-sgra S'ab-pe, one of the Tibetan goT^mors of
Lhasa, who supplied some useful information, and a few
manuscripts; and by Mr. A.W. Paul, CLE., when pursuing
my researches in Sikhim.

And I am deeply indebted to the kind courtesy of
Professor C. Bendall for much special assistance and
advice ; and also generally to my friend Dr. Islay
Muirhead.

Of previous writers to whose books I am specially
under obligation, foremost must be mentioned Csoma
Korosi, the enthusiastic Hungarian scholar and pioneer
of Tibetan studies, who first rendered the Lamaist stores
of information accessible to Europeans.^ Though to
Brian Houghton Hodgson, the father of modem critical
study of Buddhist doctrine, belongs the credit of dis-
covering'' the Indian nature of the bulk of the Lamaist
literature and of procuring the material for the detailed
analyses by Csoma and Burnouf. My indebtedness to
Koppen and Schlagintweit has already been mentioned.

1 Alexander Csoiiia of KMr<»H, in the Transylvaniau circle of Hungary, like
moHtr of the subHequent writers on Lfiniaism, studied that system in Ladilk.
After publishing his Dirti&nary^ fframmar^ and Analynis, he proceeded to
Darjiling in the hope of ^penetrating thence to Til>et, but died at Darjiling on
the llth April, 1842, a few days after arrival there, wliere his tomb now bean
a suitable monnment, erected by the Covemnient of India. For details of his
life and labours, see his biography by Dr. Daka.

' Anatic Eetearehft, xvi., 1828.

schke's great dictionary is a mine of information on
tchnical and doctrinal definitions. The works of Giorgi,
lasiliev, Schiefner, Foucaux, Rockhill, Eitel, and Pander,
ive also proved most helpful. The Narrative of Travels
Tibet by Babu Saratcandra Das, and his translations
>ra the vernacular literature, have afforded some use-
ful details. The Indian Survey reports and Markham's
Tibet have been of service ; and the systematic treatises
of Professors Rhys Davids, Oldenberg and Beal have
supplied several useful indications.

Tlie vastness of this many-sided subject, far beyond the
scope of individual experience, the backward state of
our knowledge on many points, the peculiar difficulties
lat beset the research, and the conditions under which
ie greater part of the book was wi*itteu — in the scant
nsure of a busy official life — these considerations may, I
list, excuse the frequent crudeness of treatment, as well
any errors which may be present, for I cannot fail to
ive missed the meaning occasionally, though sparing
pains to ensure accuracy. But, if my book, not-
withstanding its shortcomings, proves of real use to
those seeking information on the Buddhism of Tibet,
well as on the later Indian developments of Buddhism,
id to future workers in these fields, I shall feel amply
Bwarded for all mv labours.

CONTENTS.

Preface

Xote on Pronunciation

Us^ of Abbreviations ...

I. IjTTEODUCTORy DiVIHION OF SUBJECT

A. HISTORICAL, "*
II. Chanobh in Primitive Buddhisu lbadixo to
LXhaism ...

III. Ri8Ej Development, and Spread of Lxmaikm ...

IV. The Sb€T8 of LiHAiSM

'^ B, DOCTRINAL,
V. Metaphysical Sources of the Doctrine
VI. The Doctbinb and its Mobautv
VII. Scriptures and Literatore

^ a MONASTIC.

VIII. Thr Order of LXvas p \

IX. Daily Life and Routine ...

X. HiBRARCHT AND Re-INCARN4TE LaMAS

D. BUILDINGS.

XI. Monasteries

FAtiE

vii
xvii
zix
1-4

S-17
18-53
64-75

76-131
132-154
155-168

169-211
212-225
226-254

255-286

XVI

CONTEXTS,

XII. Tbkpuu AiTD Cathbdsalh ...

XIII. Shrikes and Bbuc8 (and Pilobimk)

K MYTHOLOGY AND OODS.

XIV. Pantheon and Ivaoeh

XV. Sacked Symbols and Chabhs

F. RITC'Al AND SORCERY.

XVI. WOBSHIP AND RrruAL
XVII, AsTROLOOY AND Divination
XVTII. SoECEET AND Necromancy...

MM

S87-S(H
S05-3U

SS4-S8S

387-4U

420-449

450-474
475-500

Q. FESTIVALS AND PLAYS.
XIX. Festivals and Holidavh ... ... ... ... 601-514

XX. Sacrbd Dramas, Mystic Plays and Masqubbadbs 515-565

^. POPULAR LAMAISM.
' XXI. Domestic and Popular LXmaism ... ... ... 566-57)

APPENDICES.

I. Chronological Table 575-578

II. Bibliography 678-68S

Index

.. 585-59ft

PRONUNCIATION.

The general reader should remember as a rough rule that in the
oriental names the vowels ai*e pronounced as in German, and the con-
sonants as in English, except c which is pronounced tis " ch," /(■ as " ng "
and * as " ny." In particular, woids like Buddha are pronounced as if
spelt in EnglLsh " Bood-dha," Sakya Mimi as " Sha-kya M66-nee," and
Karma as '* Kur-ma."

The spelling of Tibetan names ls peculiarly uncouth and startling to
the English reader. Indeed, many of the names as transcribed from
the vernacular seem unpronounceable, and the difficulty is not diminished
by the spoken form often differing widely from the written, owing chiefly
to consonants having changed their sound or dropped out of speech
altogether, the so-called " silent consonants." ' Thus the Tibetan word
for the border-countiy wliich we, following the Nepalese, call Sikhim i.s
spelt 'hrcu-ljwU, and pronounced " Den-jong," and hkra-s^is is "Ta-shi."'
When, however, I have found it necessiry to give the full form of these
names, especially the more importtint words translated from the SanK-
krit, in order to recover their original Indian form and meaning, I have
referred them as far as possible to footnotes.

The transcription of the Til>etan lettei-s follows the system adopted by
Jaeschke in his Dictionary, with the exceptions noted below,^ and cor-
responds closely with the analogous system for Sanskritic words given
over the page. The Tibetan pronunciation is spelt phonetically in the
dialect of Lha.sa.

1 Somewhat analogous to the French Us jHtrlait.

» The exceptions mainly are those reqiiiriny very specialized diacritical
marks, the letters which are there (JaeSCHKE's /?(c(., p. viii.), pronounced *?«
as a prefix, cAw, nyu, the ha in several forms as the basis for vowels ; these J
have rendered by g, ch\ n and ' respectively. In several cases I have spelt words
according to Csoma's system, by uhicli the silent consonants are italicized.

xviii PNOMTNCIATJOy.

For the iise of i-eaders who nre oonversant with the Indian alphabets,
ami the system popularly known in India as " the Hunterian," the
following table, in the order in which the sounds are phyKiologically
praduced — an order also followed by the Tibetans — will show the
system of spelling Sanskj-itic words, which is here adopted, and which
it will be observed, is idmost identical with tlmt of the widely used
dictionaries of Monier- Williams and Childers. The different forms
used in the Tibetan for aspimteis and palato-sibilants are placed within
brackets : —

(ijuUnrnls)

k

kh(k')

g

gh

ft

i/xUaiali)

c(c')

ch(ch')

3

}^

ii

{ftrelraU)

t

th

d

dh

P

(ilattalt)

t

th(t')

d

dh

n

UahiaU)

P

pKp')

b

bh

m

{fia/ato-tibtl. )

(ta)

(ts')

(^

&da)

(^')

7

V

r

1

sittlmttM)

B

h

sh(8')

8

am

ABBREVIATIONS.

It. Ac. Ptsbg. = Bulletin de la Glasse Hist. Philol? de I'Academiti de St. Pcton-

bourg.
BOBN. J. = Biirnuurs I^trod. au B-'dd. iiuli'-n.
Burn. II. = „ Lotus dr liunnt Loi.
cf. = confer, compare.
CsovA An. = Csoina Korosi Xiuti^nin iti Hm^iV /''<"urc/i««. Vol. xx.

GsOMA Or. =: „ „ TibftttH GiV.inHMi:

Davids = Rhys Davids" Bitddhifm,

Dbso. = Deeg^odins' Le Tiftet, etc.

EiTiL= KiUd'i HatidfjookofChiHise H-iddl.U,».

JjjsacB. D. = Jaeschke'a Tibetan Dictioiuni/.

J.A.S.B. = Jour, of tlie Asiatic Soc. of Bt-iigal.

J.R.A.S. = Journal of Uie Ki>ynl Asiatic Soc., London.

HODOS. = Hodgson'6 Sttays on /jxni/., Lit., etc.

Hoc = Trartli in Tartar^, Tibet, etc., Hazlitt'a trans.

KoFP N = Koppen's Lamaisch^. Hier.

Mabkhau = Markhara's Tibet.

Marco F. ^ Marco Polo, Yule's edition.

O.M. = Original Mitt. Ethnolt^. Ktinigl. Musi-um fur Volki-rkunde Berlin.

pAypSR = Pander's Dot Pantheon, etc.

pr. = pronounced.

Rock. L. = RockhiU's Land of the Lauau.

Rock. B. = „ Z-i/V of the Buddha, vtc.

Sabat = ^ftntcandra Das.

S.B.E. = Sacred Bookt of the Ktud.

Scocua. = E. Schlagintweit's Buddhigh, in Tlhi-i.

Skt. = Sanskrit.

&R. = Survey of India Report.

T. ^ Hbetan.

Tara. = Tdrandtha'i Qeachiehte, (tto., Scliiefner's trans.

Vasil. = Vaeiliev'B or Wassiljew's Der Buddhitmti.

rNTJlODUCTORY.

Mcred Hty. Of tUo tjnivellers of Uter tiinp!< who hnve dAred toj
enter this dark land, attcr Healing \{» frontiers aiiti |>ierdiif1

/^ f0^

i-km

VlKW ISTO S.W. TlDET
(rrom IVuK-bar Ia P«ii. 16,800 ft.).

ttfi posses, and tUriutiug iheinselveti into it» snow-swept desert*,
even the most intrepid have failed to penetrate farlLer than tbf
outskirts of its central province.' And the infonnatiou, tliu^
j)erilou!ily gained, has, with the exception of Mr. Bockhill's, been

» Tbu few Europeaufl wlio Unvo penetr»t«'d Ct-utral TilM-t have uiumtly b.
musionaritw. TIh* &rgt Kuro]iean lo rearh Lhdiui st-Miin to Imvr l>i>i<n I'rfJir
Furdciiiit'-, aliuut i;t30 xm. ni\ \\\* n-tun\ from OitliAy {C<fK Yi'iJi's CW^i'^ iLnd ikv ii.-^
TKUhtr, i., H9, ami C. Maukiiam's Tilrt, xlvi.). 'Flic cnjiitnl vhy of Til"-t retvm*i U'
by him with ita "-I6«*n" or roiieisbiOievfU to have ln-cti LIiosa. Iu H61 Uip Jctuii*
Albert DorviUt^ ami Johaiia (irulii-T visited LhiUit ou their WAy (roin ChioA in Imii*
In 17'10 tlie Cttpuchini- fAtlicriJ jMBi-|ihi» di- AertUi and KrwniiM.-n M.iri«' dr T . \
trdt-Ml ttt Lb&MA froin liciifjal. I« 1/16 the Jreuit Hcfeid«Ti rci. In-d tt fn^in K.i
Ladak. In 1741 i\ Capucbiiic mlbsion under llorocio de la Piiuia alt-* friKit-..,... .-
getting there, and tlio lari:e aniotuit of lufonuulioa Mtllectetl by tlii-ai f«U)t)ilii>d fMhts
A. Oiurui with the ninti-riul (<*r hie Alftiuibetutn Tibttanum, |mbli»lit>d at iliinu' in 17(0-
Tlifl friiMidly rt^fiiliim nr^coniud tltirt luirty ur('at4'il h"|it'« tit IJiana l»eeoining a ct-tiln:
for IVim.in niistfiotiarlea : njid n Vinu- tif>ottoiicH» fur Lhasa is still ni.<iuiuntt.H) aihI
ap|iei>r& in the " AiiuunriQ jwrt/i'iVi'o," t>i*ju(;h uf con re*.' he vaniiut rvciilv witJtiu Tib''*
In loll Lhasa was reached by M^innini;!, d friend of Charl?« Laiiih,and tlie<:>nly Eitglieb-
mau who eoems ever to have f;ot then; ; (or most authDritici< are n^n't-'cd thtit Mtx-r
croft, despite thn story told to M. Hue, never renched it. Ihit Miinniug uxUortunat«-ly
left only a whimsical diary, ueurcely fnen dosoriptive of hig fuiieiuatiut; adventtircK
The Kubscqueiit, nnd the hiat, R\irD)K-auH to tcbcIi Lhiuta wtre tlio La/ariat missiuih

■ arii>s, Hue and GalM-t, in lUlb. Hue's entertaining accouut of IiIb JMuniny ia well

■ known. He was «oim ex|K-llrd, aitd nince then China lias aided Tibt-t in op)K>t^
fiiroign iugr«^«a by Btreii^llieuing its politiiMl and military barrierB, as reeeat ei-
plorcrs: Prejivaliikj', KoetEhill, Honvalot, Bowi-r, Mibb Taylor, ete., have found to iJirir
rjisi ; lhi»iij,'ii pOoji; are H.'in;nii»'' that the Sikhini Trade Conventi<in of tlii^ yt^artlSW*)
ia probably ttie thin edge of the M-ody*' to open up the wunitry, and tlint at no diitant
dale Tibi't wUl lie prevailed on if* relax it* jenlrus oxelUHiveiiegs, sn Uuit, 'vrv 1900^
cvun Cook's touriNt^ may visit the Laiiiaiftt Vatican.

INTRODUCTORY.

mysteries from European eyes, the subject may be viewed under
the following sections: —

> a. Historical. The changes in primitive Buddhism leading to
LTimaism, and the origins of Lamaism and its sects.

^ 6, Doctrinal. The metaphysical sources of the doctrine. The
doctrine and its morality and literature.

c. Monastic. The Lamaist order. Its curriculum, daily life,
(livds, etc., discipline, hierarchy and incarnate-deities and re-
embodied saints.

il. HuiLinNGS. Monasteries, temples, monuments, and shrines.

e. I'antiieon and Mythology, including saints, images,
fetishes, and other sacred objects and symbols.

/. Ritual and Sohcery, comprising sacerdotal s^vices for the
laity, astrology, oracles and divination, charms and necromancy.

(J. Festivals and Sacred Plays, with the mystic plays and
masquerades.

> h. Popular and Domestic Lamaism in every-day life, customs,
and folk-lore.

Such an exposition will afford us a fairly full and complete
survey of one of the most active, and least known, forms of exist-
ing Buddhism ; and will present incidentally numerous other
topics of wide and varied human interest.

Vox Lamaism is, indeed, a microcosm of the growth of religion
aid myth among primitive people; and in large degree an object-
1 'sson of their advance from barbarism towards civilization. And
it preserves for us much of the old-world lore and petrified beliefs
of our Aryan ancestors.

II.

CHANGES TN PRlMrTm; BtTDOHISM 3.EADIN0 TO

LAMAISM.

" Ah ! Constantino, nf how ninrh ill wjw cuiiiie.
Not lliy cooxersiod, Ijut those rich iloiiininH
That tliefirMt wealthy JNtpt- let-eiveil of bh«e.'*>

10 iimleratand the origin of Laiuaisni and its place in the
Biuldhist system, we must recall the leading featares
of ]trimitive Buddhism, and
glniice at its growth, to see
the points at which the strange ereetls
^and cults crept in, and the gradual
erytitallJzation of these into a religion
differing widely from the parent syatem,
and optM>sed in so mauy ways to the
teaching of Buddha.

No one now doubts the historic
iBharacter of SiddUiirta tiaiitama, or
Ikya Muni, the founder of Buddhism ;
though it is clear the canonical ac-
(sounta regarding him are overlaid with
legend, the fabulous addition of after
lays.* Divested of its embellishment,
'the simple narrative of the Buddha's
life is strikingly noble aud human.

Some time before the epoch of Alex-
ander the Great, between the fourth and ^^^ ^^^
fifth centuries before Christ,^ Prince

Siddharta appeared in India aa an original thinker and teacher,
leeply oonscious of the degrading thraldom of caste and the

I n*)lT% Pttrodifo, XX. (Milton's traiu.)

> Sm Ch^>(cr V- for details of tho grmhial growtli ol Uie Ii^fuda.

> Bott ChrowdopcAl Table, Ap[H<ndix i.

CHANOKS IN I'lilMITIVE St'DDHlSM.

priestly tyranny of (he BrilhmBns,' and profoundly impressed iritb
the pnthoR and ntruggle of Life, and f^amesi in the search of
[>me method of eaoaping from existence whiob wba olcaxly in-
^volved with sorrow.

His touching renundatiun of hie hi^b estate,' of bis belored
wiftf, and child, and home, to beoome an aEtcetii-, in order to master
tlie secrets of deliverance from sorrow; his uni*atisfving search for
truth amongst tho teachers of his time ; liis sulwetjueut austerities
and severe penance, a mnch-vaunted mean? of gaining spiritital in-
sight; bi.^ retirement into solitude and self-cominnnion ; 1 1 is last
struggle and final tritHnpli— latterly rcjiresented as a tcaI material
comM, the so-calltMl **Tt'mplatiori of Buddha": —

:^t-^

'>*^,

^^

V

M^

Li

\

*fV'^V

'•s.^.

t—l.

TKMITAIIUN up :;iAK.VA Ml-M

(rrom A ilxth oontury i&juitA fn>s(«. krtcr lUj. MItn).

" Infernal j;Iit»-^i"< nnd hclli:*}! ftirio-s rnund
Environ'd tliec ; some liowl'd, sonic yell'd, stomo sliriek'd,
Sf>iiio Iient Rt tlu'e their fifiry (lart«, while tlum
Hfit'Kt uniipitaird in calm nml i<inles!> peace " ; *

* Tlw LrtuiUBfa on Vedic riluitl, railed th<' JtrJihtnaniiB, had f>xiift«d for about Unee
ccniiirifB provions l« Bnddim's rpocli, acmnlhig to Max" Mailer's Chronology {ilithert
L«<tur<s, WW, p. 68) — the initial dates there given nro Kid Vcdo, teiilh eentur>- ii.c,;
Briihmnn.-i.4, cif^hth crntmy nc: Siitriv sixth, and IJuddhiKiu fifth century n.r.

i The rescArclic? of Vajiilicv, etc., rciidir it pruhalJc that Siddhfirt^i'a father «»
only a petty lord or chief (ct. also Oi.denurkd's Li/r^ ApiM-iidix), and that Sakyn'i
poaaimiatlc view of i'tt*- may h*v(< been forced upon him by the losi of hu tcrrlt^nlM
through conquest by a nptKhbourinf king.

' Milton's /'arurfwe /f<yui»a(f, Book It

bnrial of his relics, — nil these episodes in Baddba's life arc familial'
to English readers in the pages of Sii- Edwin Arnold's Light of
U«n, and other works.

His system, which arose as a revolt against the one-sided 'l^
velopment of contemporary religion and ethics, the caste-debase-
raent of man and the materializing of God, took the form, as

e shall see, of an agnostic idealism, which threw away ritual

nJ _gfu;erdotal i^m altogether.

Its tolerant creed of universal benevolence, quickened by tbo
bright example of a pure and nohle life, appealed to tbe feelings

I mi

8

CHASOKS IN PHIMITTVB BUnDlflSM.

of the people with irresistible force and directneEB, Btid soon
gained for the new religion many converts in the Ganges Valley.

And it gradually gathered a brotherhood of monks, which after
Baddha']3 death became ftahjeot to a succession of " Patriarohs/*
who, however, possessed little or no centralize<l hierarohal power,
nor, liad at least the earlier of them, any fixed abode.

Abjtit 250 R.c. it was vigorously propagated by the great
Emperor Anoka, the Constantine of Burhlhism, who, adopting it
kas his State-religion, zealously spread it throughout his own vast
empire, and sent many missionaries into the adjoining lands to
diffuse the faith. Thus wa9 it transported to Burniu,^ 8iara,
Ceylon, and other iHlandu (in the south, to NejMd* and the countries
to the north of India, Kasliinlr, Kaetria, AfghanisUin, etc.

In 61 A.D, it spread to China/ and through ('hina, to 0>rea, and,

1 Tho Grrofttost of all lliidfllu'fi ilisripleR, ^ariimink and MAiidfcolynyfitu, who fnm
their pniinini'ncD iti Uir systrm seem to haro contnliut«il inatnriiilly to it* •iutcm.
Iiaving^ di«l hefinv tlit-ir maator, the Ant of the patriarchs wim the senior aurviviiv
disciplti, MahAki^yapa. As fteveral of thecr r.ilriiirchti are intimalt'ly nAattciaM
with the LiLmiiist dvvelopDieiita, I snbjnm a lint «ir Uif>ir names, iakr*ii fr>:tin thr
TitN*Um canon and TaranaUL^'H history, fliipplmir'ntj-d liy point' dntes from tuodtni
a<:>iirc<»i. AfU-r Pfagarjuna, the tbirtoentlt {or according to roii)« tlie fuurti>eut]il
iarcb, tlm auooesaioD ia uncertain.

List of tbi Pitbiabcbs.

L Mah&kAnyapa, Buddha's senior

disciple.
3. An.indo, Buddha's oooaln and

frtv.'tirit* attendant.

3. Sana vara.

4. ITpojiupta, the spiritual adviser

fif Affuka, 250 a.c.

5. nhntakn.

6. Mtcchaka or Bibhakata.

7. Buddlinnanda.

8. Rnddliamitra (= ? Vasmnitra, rp-

Trrri^d to as president of Kan-

ishka'fl Council).
0. rar^vo, contemporary of Kanlishka,

rinM 78 A. D.
20. SuuaQata (?nr Punj-aya^as).
11. Afvaghoalia, aim contemporfiry of

Kanishka, circa 100 a.s.

> By SoNA and Uttaso ( J/niUwNA}, p. 71)

» BrCRAWAS-FlAUILTOK (Arri. of Iftpait p.

probably this was its r^'-introdurtion.
* Durinfc tho reign of tho Emperor Ming

71 A,D.

13. Manipala (Kapiniola).
13, Na^'iirjiiria, nVnt 150 A.I>,
1 i. !>•%■« or Kiitiadcra,
\b. Htttiulata <?).

16. SaiifthnnandL

17. SauldiayaqeU (P)
1&. Kuniarada.
lf>. Jaynta.

20. Vasubandhu. ei'rra 400 a.d.

21. Manura.
32. HakJonayafas.

23. SiiihaU[)utr&.

24. Va^axuta.

25. Piinyamitrn,
20. I'Tfijnatini.
27. Bodliidhaniia, wlio visitc'd QiinP

liy sea in 620 a.d.

190) g;ire6 dat« of introduction ua.|]

Ti. Bbai. (JSwlrf. in China, p. 68) jrfrsT

BUDDHA'S nEUOTON AND ITS SPREAD. 9

the sixth century A.D.,fo .Tajmo, taking strong hoM on all of the
people of these couutriea, though tliey were very dififerent from
hose among whom it arose, and exerting on all the wilder tribes
ong them a very sensible civilizing influence. It is beheved to

,ve established itself at Alexandria,' And it penetrated to

urojw, where the early Christians had to pay tribute to the

artar Buddhiat Lords of the Golden Horde; and to the present
'day it still Hurvive^^ in Rurof^eiin Kussia among the Kalmaks on
ihe Volga, who are (irofesscd Budilliiisis uf the Lfnuaist ortler.

Tibet, at the beginning of the neveuth century, though now
nrrounde^l by Buddhist countries, knew nothing of that religion,
and was still buried in Imrliaric darkness. Not until about the
ear 640 a.d. «lid it first receive its Huddhism, and through it

me beginnings of civilization among its people.

But here it is necessary to refer to the changes in Form which
Buddhism meanwhile had undergone in India.

Baddha,asthe central figure of the system, soon became invested
with 8ui>ernatm*al and legendary attributes. And as the religion
extended its range and infiuence, and enjoyed princely )>atrunage
and ease, it became more metaphysical and ritualistic, so that
heresies and discords constantly cropped up, tending t^ schisms,
for the suppression of which it was found iieceBs-ary to hold great
councils.

Of these councils the one held at .lulandhar, iu Northern India,
toward}^ the end of the first century A.n., un<ler the auspices of the
Scythian King Kanishka, of Northern India, was ejKtch-making,
for it established a permanent schism into what Kuroj>e«n writers
ave termed the *' Northern" and "Southern" Si-hools : the

uthern l>eing now represented by Ceylon, Burma, and Siam ;
and the Northern by Tibet, Sikhim, Bhotan, Nepal, Laduk,
China, Mongolia, Tartary, and Jajian. This division, however,
it must be remembered, is unknown to the Butldhists them-
selves, and is oidy useful Ix) denote in a rough sort, of way the
relatively primitive as distingnished from the develo|M?d or mixed
forms of the faith, with especial reference to their present-day
ifltribution.

> Tbe MakSmnaa (TourouR'a ed., p. 171) aotm that 30,000 Bhiknbus, or Buddhist
onka, came frum ** AlosAdda," considered tn be AlcKinrlris,

10 CHANGES IN PRIMITIVE BUDDHISM,

The iwint of divergence of these scMslled "Northern** and
" Southern " Schools was the theistic Mahdydna doctrine, which
substituted for the agnostic idealism and simple- morality of
Buddha, a s(>eculative theistic system with a mysticism of sophis-
tic nihilism in the background. Primitive Buddhism practically
confined its salvation to a select few ; but the Mahayana extended
salvation to the entire universe. Thus, from its large capacity as
a " Vehicle " for easy, si>eedy, and certain attainment of the state
of a Bodhisat or ^wtential Buddha, and conveyance across the sea
of life {nttrnHdra) to Nirvana, the haven of the Buddhists, its
adherents called it "The Great Vehicle" ox Mahdydna;^ while
they contemptuously called the system of the others — the Primi-
tive Buddhists, who did not join this innovation — " The Little,
or Imijerfeet Vehicle," the Hhiaydnay' which could carry so
few to Nirvana, and which they alleged was only fit for low
intellects.

This doctrinal division into the Mahilyana and Hinayana, how-
ever, does not quite coincide with the distinction into the so-called
Northern and Southern Schools ; for the Southern School shows
a considerable leavening with Mahayana principles,* and Indian
Buddhism during its most popular period was very largely of the
Mahayana ty\)e.

Who the real author of the Mahayana was is not yet known.
The doctrine seems to have developed within the Maha-saftghika
or " Great Congregation " — a heretical sect which arose among
the monks of Vaisfili, one hundred years after Buddha*s death,
and at the council named after that place.^ Asvaghosha, who
appears to have lived about the latter end of the first centxuy A.D.,
is credited with the authorship of a work entitled On raisvng
Faith in the MahdydnaJ* But its chief expounder and developer
was Nfigarjuna, who was probably a pupil of Asvaghosha, as he

1 The word }\h>a (Tib., Tfg-)>a dCeti-jio) or "Vehicle" is paralU-l to the Platonic
6xf*r)a, as iiot^l by Be-vi, in (.'cttiin, p. 124.

2 Tib., Teg-jMi (fwnn-ixi.

a Cf. HiiTKx TsiANii's Si-yii-Ki (Rral's), ii., p. 133; Eitbl. p. 90 ; Dhabmapala id
MnhnhofJhi Jour., 1892 ; Taw Soiri Ko, fnd. A/itiqum-f/, June, 1892.
* Tlio ortbotlox mpmborfi of this council formed the soot callpcl Sthacmtt or "elders."
s Ho also wrotii a biography of Buddha, entitled Jlnddlm-Carita Kat-f/a, translated
by CowKLL, in S.B.E. It closely resembles the Lalita Vistara, and a similar epic
was brought to China as early as 70 a.d. (Beal's C'Uiiiet^ Btiddhium, p. 90). He ijs also
credited with the authorship of aclevcr confutation of BrHhinani.sni, which was latterly
entitled Vajm Siici (cf. HoDas., lit., 127).

r<r>llowed the succftssor of tlielfltt^jr in the patriarolinto. Tie eoM
uot, however, have taken any active part in Kanisbka's Council,
as the liimaH believe. Indeed, it is doubtful even wliether he bad
then been born.*

NagTirjuna claimed and secured orthodoxy for the MahuyJIna
doctrine by producing an apocalyptic treatise which he attributed
■"kyo Muni, entitled the
'n-piirftmit/lf or "the
tneaDft of arriving at the other
' of wisdom,** a treatise
ii he alleged the Butldlia
Imd himself composed, and
ha^ hid away in the custody
of the Naga demigods nntil
men were&ufbciently euliglit-
ened to coinpreliend so ab-
struse a aysli'm. And, aa his
method claims to be a com-
promise between the extreme
views then held on the nature
of Xir\-una, ii vmn named the
M'Whyninikay or tlie system " of the Middle Path." *

This AfahaySna doctrine was essentially a sophistic nihilism ;
and under it the goal Nirviina, or rather Pari-Nirvana, while
ceaaing to be extinction of Life, waft considered a mystical state
which admitted of no defmition. By developing ihe supernatural
side of BuddluBm and its objective symbolism, by rendering itB

I Nicfftrjutift (T., kLii-grub. ) nppitara to bc<lon^ to the •coond century a.s. Ho wns ■
(if VidArtflia (Itcrar) and it x\\ou\t <\l NiiiuiJa, Uie heailiiiiRti>?rft o\ 8<?vrrn] of
L i_ •< r pntri»rch<5. He ia credited by the LumM (J.A.S.B., IW>3, 115) with haying
LTcctctl tito tftonc r&ilin^ round the great OaudlioU Temple of ^ itudti (iiya," thcugh
thr tXyXe of the lithic inscriptinna on ihew rails would |>]iLce th<;ir date i-arllrr.
F(ir a biographical note from the TiU'Uiii by H. Wksikl, erf /. Puli Text ^t>c.^
|ew\ p. 1, a\&f> by Sahat, J.A.S.B., ^\, pp. 1 and 115. Tlic Vfrnaculur liiAtory of
»ltniTr (Rajatarant^inT) inak(>R him a rontiMniiot'Ary and cluVf monk of Kam^hka'a
r<r. King Abliitnon^ni (cf. also Ritki^ p. 103; Schl., 21, aoi-3: Korp., ii., 1-1 ;
L. 1U7, 2; CaonA, Or., xii., 182).

Itsecuis to hare Ivcn n couiirion practice for sectaricft to call Uioir owrn Bvstem

' UiU tiilc, irapl>iUK that it only waa the true or rfosonable bpUrf. fUkya Muni

called liii^ Rystoin "the Middle Tntli " (Oavid?, p. 47). clniming in his defence of

uth to avoid tlic two extremiw of HU|i«ntitioD ou tlio one E>idi', and worliUineee or

dctity on Uie other. CVimp. thi- IV.i mnUa t»f thr Anglican OxfonJ niovcmont.

^^0J■*3^^^^^3

^Mtinvuvnk.

13

CHASOES

PRIMlTirS BVDDiilSM.

salvation more nrcpssibtp niifl anivorwl, anrl hy s»iiT*tif ■ '
wordx for the good iUfd» of (he esarlier lUnlilliisU, (lit
ft])|>eale<i more {lowerfully to the multitude and secure')
[Kiimlarity,

Aljout the end of the first century of our era, then, Kanishla's
Council ntfirmed the superiority of the Mfthnyuna system, nnd
pulili8he4l in the Sanskrit language inflated versions of the Butl-
dliist tVinon, from soiirceH for tlie most part indejiendent of the
Piili versions of the southern Buddhists, though exhibiting a re-
markable agreement with them.'

And this new doctrine sup^torted by Kanishka, who almort
rivalled Asoka in his Buddhist zeAl and munilicence, bet^ne
a dondnant form of Buddhism throughout the greater part of
India; and it was tlie form which fu-nl penotrated.it would !*em,
to China and Nortliern Asia.

Its idcjilization of Budilha and hia attributes led to the creation
of metaphyfiicAl Huddhas and celestial Hoiihiwats, actively williag
and able to save, and to the intnxluotion of iunumemble demou*
and deities as objects of worship, with their attendant idolatry and

sacerdotalism, both of
which de]>artures Huddhs
had expressly coudeiunt?*!.
The gradual growth of
myth and legend, and of
the viuiuus theLstic de*
ve]o[iments which now
set in , are skctche*! in
detail in another chapter.
As early as about the
first century A.D., Buddha
is made to be existent
from all eternity and
without beginning

And one of the earliest
forma given to the great-
est of these metaphysical
Bnddhas — Amitabhaj the
Buddbaof Boundless Light

Manjusri

(Ute BndliiMt-Ood, holding Uio Honk of WItdom

Mtd wielding th(> 8«w<l at KoawlMffe).

*■ Sereral of the Chinese and Japanese Scriptures nrf> Iramslntpd from the Fall
UBii.'s findtU in C-iina, p. £) and olflO a few Tftietan (of. C'hnp. rii.).

THEISM AND lyfAGE-WORSUfP.

13

iiily iucorpurateil a Sun-myth, a^ was indewl to I)e ex-
where tbe chi*^f {latrons of this early MahJiyfrntt Huddhism,
be Scythians and Indo-H^rsians, were a race of Sun-worshippers.
The worship of liuddhas own imaj/« seems to dat^i from this
Briod, the tirttt century of our era, and about four or five
ceutun'ee afV«r Bmhlha's death ;^ and it was followed by a variety
of polytheistic formd, the creation of which was proUibly facili-
CAte 1 by the (Jreciau Art iuiluciiees then prevalent in Nort.hem

ndim.' Oifierent fomiA
' Huildha*8 image, ori|[;iii-
aJly init^aded to represent
ifferent r|M>chj: in hift life,
afterwards idealt/eil
nVo various Olesti;d Hud-
from whom the ha-
aan Buddlias were held
be derived as material

(^
J^M

u

ae-xes.
About oOO

A.n.' arose

\

i

tje next great develop-

Bent iu Indian Buddhism tj^j

rilh the im{>ortatiun into V '
of llie pantheist i4; cnlt VVi

bf VogB, or the eestatit:

Bfiicm of the individual

rith the Universal Spirit,

, cult which had been in-
duced into Hinduism

ty Palanjali ai>out 1511 H.C.

Suddlia himself had attached much importance (o the practice of

VAJI<A-fA>l
Ctlie WleUlar i>r tlie ThuriiliirhoU).

» f^. »t«{tiH of Itutltlli.-! fnund at .Srjivasti, CusNniflHAy'jt ^npa. of BiirkHt, p. vii, {^o

M» ill nineitmnil y Arrl«icnr«n Karrar, in his n'crnt It cturc en "llir iVvdoiimceit of
Firurtiun Art,'' Atatcs Uiat for three cifiituries Uiere were no picliirtw o( <'hrlflt, Imt
aly •yint>fiU, sudi m Uie flsh, tli*? Uinb, tli».' dove. The cjitacombs uf St. CulliHtun
DnUiiH«l Th<' lir5l pirtiUT of Chrint, the iLite bi'ing 313. Not even n rnww exisUKi
I the enriy crti^^omlis, and ^till \(^n a cnioilix. The eighth rrnlury »aw the first pictiin*
ftlie df-inl t'hrifrt, KabiiLii) ia ^86 first depicivd the oruriftxion in a Syriac (toApc).

'■ »»tTa'» 'fr^M-Rovuin it^,OH t'ivilizalwnttf Ancient ludia, J, A.>S^.,58 ft ieq..\98&,
I (iarMirnici'A BtuMk. Kh^ii0.

* Tl»> ilatr or tlir nurhiif of M\U innnvMtJon, Asaugi, the broOinr of Vasalmnilhu,

u

cnAsam lbamsg to cAmaism.

.•<sev^

\

H

abstract meiJitalicm amongat his followers; and such jimcticrj
uiidpr tlip niyNtitnl aiifl later tfieistu.* devolo|jmenl8 of his gybleiu,
rendily led to the adoption of the Briihrnaaical cult of Vogs,
wlik'Ii wap grafted »»n to tlie tlieistic Afaliayami hy Asaj^gu« a
Buddliist muuk of UandUiira (Peshawar), iu Northern India,
Those who um^tereil this syatem were called Yognalrya Bud-
dhiiit8.

The Voguc-arya mysticism seems to have leavened the mass of
the Mol)fiya»a followers, and even someaUo of the Hinayiina; for

distinct traces of Voga are to be
found iu modem Burmese aud
Ceylonese Buddhism. Audlbttf
Yoga i»ara8ite, containing within
iUflf the germs of Tautrisui,
seized strong hold of its host

*^''v* 'iMi J?^lj^^^ ''■t^ I ^""^ ^'^^^ develo]>ed its monster
y >| .>3 ^^^ILJSii!^^. ^m I outgrowths, wbich crushed and

cankeretl most of the little life
of jiurely Buddhist stock yet
left in the Mabayana.

Atwut the end of the sixth
century a.d., Tnnb-iam or Sivaic
mysticiym, witli its wor&bip of
female energies, sjMUses of the
Hindi" giMl Siva, begun to tinge
boili Budilhism and lliiuluism.
J^f ;^* Ojnsorls were allotted to the

^* J ^ ™ li 7 several I'elestial Bodliisatii and

most of the other gods and de-
mons, and most of (hem were
given fonns wild and teiriWe,
aud oftou monstrous, according
to the supposwl moods of each
divinity at difterent times. And
as these goddest^en and fiendesses

r^

■^

"^Hii^l^,

(a CelMtlal B^hliAtj.

tlw- twimtieth patriarch. liaK not yet boon fixed witli any pircision. It seems U> be
BonM-where br-twrs-ii *« *.d. nnd 5(K> A.v.—d. Vasii... fl, p. 78; Hchufnkbs Tdm,,
\i. I2tl ; JtJl (KX'A HtJfoire tfe h vit de ffiufm T*kang, 83, 1)3, 91, 106. \U.

,', and were especially tna-
ed.

L" ai
b

I

^^ fuUlH.

r

'•tury A.D,, India contained
. adhisats with tUeir female
id demons, aa we know
litliic reinaitiB in India;'
.loriy had inveatetl the
:b orgauined litanies and

ere bestowers of supe
lignant, they were espec
By the raiddle of th
any imager of Divine
ergies and other B
from Hiueii THiaug*s
anil the growth o
omiuaut form of I
full ritual.

•Such was the distorted form of Htiddhism introduced into Tibet

bout 640 A.D. ; and during the three or four succeeding centuries

Indian Buddhism became j^till more debased. ltd mysticism

became a silly mummery of unmeaning jargon and ** magic

circlea,** dignified by the title of Mnntraynna or " The Spell-

Vehicle"'; and this (to>called

esoteric," but projierly " exoteric,"

ult was given a respectable au-

t iquity by alleging t hat its real

fuunder waij Nfigarjuna, who had

iceived it from the Celestial Burltlha

ocana tlirough the divine Bod-

Vajrasattva at '* the iron tower ''

in Southern India,

In the teuth century A.n.,* the
'Taulrik phase developed iu Northern
India^ Kai^hmlr, and Nepal, into the
monstrous and polydemonist doc-
trine, Ihe Krdacakra,-' with it* de-
oniacal Buddhas, which incor-
porati.^ tlie Mantriiyana practices,
and called itself the V<(Jt'((-yilna,
r "The Thunderbolt -Vehicle," inid
a followerfi were named V'ajm-
irt/ft, or " Followers of the Thunderbolt.

"*

Kl.RVI£\-UEAI>llU AVAI.OKITA.

I See mjr iirticle on Ureu, J,AJS.B., 1&91, aoA on Indiau Buddliisc Ciilt, etc., in
fjJt.J-S., ISIH. p. 51 et H*j.

« AU>ut tKt& A.D. (C«OHA. Gr^ p. 192).

* TiU. ■/Jfr-K>r-'jryr-/o, or Cinlt t^ Ti»t, h«c CIiaji. v\. It \» mu-rilHsd ro ttip fiihu-
out ctiuiitry *A SanibluiiA (T., Dt'-jun) tu ihv NurUi ot India, n niytliicul roiintrr jimt><
kltly (uiimlwl upon tim X()rliH>ni lAud of Bt, rudiDA-wvWjAtfm, to wit' Ufljjtntu

16

CnANOE8 LKADimt TO tlMAJSM.

In these declining A&j^ of Indian Ruddbism^ when its spiritnd
and regenerating influences were almost dead, the Muliammadwi
invasion fiwept over IikHii, in the latter end of the twelfth century
A.D., and effectually stamjiwl Hnddliism out of the ctriunt ry, Thi
fanatical idoUhating Afghan solilieiy * es|)ecially attacked th«
Hu<ldhi^t monaflteries, with their teeming idols, and they ma^

4'

^Sa'^^K^'

MA no
(ail litilUn BuiUliUl fiiJriilr^A Uonk u( llie KleviuitliCvutury ft.o.).

Hacred the monks wholesale;' and as the Buddhist religion, on-
like the more domewlio Brahmanism, i:* ilependeut on its priests
and monks for its vitality, it soon disajnieared in the absence of
these latter. It lingered only for a short time longer in the more
remote jmrtt; of the peninsula, to which the fiercely fanatical
Muhammndarjg could nol readily penetrate.^

But it has now been extinct in India for several centuries,
leaving, however, all over that country, a legacy of gorgcoo?
architeotunil remains and monuments of decorative art, and its

* See arUAolty mo in J.A.S.B., Uvi., 1Si*2. p. 2U r/ «<'/., illustrnttng this fan*ticisai
«nd nusancre ^^'ith rcrorrricr lo Mn^'Htltm nnd AHAm.

* 2\ticiQi>J-i-4V»MVf, Ki.tiOT'4 tnms., ii., 8()6, i't4>.

=t T&mn&thn nays it«till existed in Bcnifal till thrrnkkllrof tlit*fi)tpt>nthc*rnliiry*.n.,
iincir-r the " Cliagaln " Kaja, wlnwc kingdom (Extended to Ix-lhj and who was convt-rt*^
to Buddhifini tiy hiit wife. He died in 144SA.D., And Trot. Uendall ftndii (fat. Ji%nt,th Skt-
I MS8, iittr. XI. iv) thiit Huddliist MSS. were copied in Benfinl up to th** middle of the
ftfteeiiUi cetaur}', iiamt-ly.to 1-Mi). Cf. alau bis mite iu./.tf..'l^'^ Now Ser.,2Lx,,6{i^Ba4
minp ill J.A.H.B. (^tw.), Februarj-. lfiP3.

ITS FORM lli TIBST,

17

iving effect upon its apparent offghoot Jainism, and upon Brah-
tnaui&m, whicli it profoundly iudueucod for good.

Although the form of Buddhism prevalent in Tibet, and which
been called after its priests " Lamaism," is mainly that of
ie mystical type, the Vaji-a-yana, curiously incorporated with
ibetan mythology and spirit-worship, atill it preserves there,
as we shall see, much of the loftier philosophy and ethics of the
system taught by Buddha himself. And the liimas have the keys
unlock the meaning of much of Buddha's doctrine, which has
een almost iuacetssible to EuropeauH.

&i^

^D^^

liAjfA-WoiUBlf.

RISE, DKVELOPMKNT, AND SPllEAD OF LAMAISM.

lltKT emerges from barbaric darkuens only with the
liawn of iU liuddhiain, in the seventh century of our
era.
Tibetan hiatory, Buch as there is — and ther^ is
none at all before its Buddhist era, nor little wortliy of the
name till about the eleventh century A.D. — U fairly clear uu the

FruDi IX (ilk»Uigr»|>li by Mr, Hoffimuiii.

pnE~r.2^fATST rinET.

19

that previous to King Sroh Tsan (iamjw's marriage in
il A.n., Buddhijim was quite unknown in Til^t.' And it
» alira fairiy clear on the point that Ulmaism did not arise till
later than this epoch.

the seventli fentury Tibet was inaccessible even \o the
ChineM>. The Tibetami of this prehistoric period are seen, from
tht? few gh'Lu[>i)e8 that we have of them in Chinese history about
the euti of the jsixth century,^ to have been rapacious savages
and reputed cannibals, without a written language,^ and followers
of an animistic and deviplanoing or Shanianist religion, the ^on,
te^embtiug in many ways the Ta^Msm of China. N
Early in the seventh century, when Muhammad (** Mahomet")

' ' irjjtns Brp^alled of Tibet wrote mofitly inflatpd Imnihast, almn^l vnlurlcM
' |>iir|X)«*es. A<i tli»> eiirrL-nt aiTuiitiUt «f tliL> riau nf KudiihiHiii in Tit>et are
ii>il with li-ff('n<i, iind ofu^n iiirnnsist«nt, 1 liave etiiJfavouretl U* sift otit the
itivr data fr'>m tlt<> niaAfi of Xcha trustwnrtliy niatoriaU. I havo Kw>kod into
:«d liist>riC'il jMilnU in tlie Tiljoti\n uriginals, and, Oftelsted by tlip
nf till' Laiiirttf. and tiip tr»iutlati<iil8 ppjvided by Ruckliill and IEukIipU
al4D tiy 8i'lilnt;iiitwt>il, Sanil, Hiid otlx-tv, I fcfl toVraUty ('•mfidi'nt tliat
Uie i|tiiHtiiMife iir tilt' modi' and dalo nf the iatroductiou uf [tiiildliiMii inio
Uh) f'mibliiig uF LutnaiHin, Uio opiiiionn now cxprcHMtl an* in Ute main

- 'ints of tite Allrgi'tl Uuildhist t-vcnl-d in |trt<)iist'irir TihtTt g^ircn in tha
w, 'Vw'-rt»/r«, jinil nlliiT Ifgf'ndnry l<ool(», ii rr rlcnrly rliiina^' fii^tlon*.
^ ,._j ••xiUfifilf nf Itunnn mid otlitr Itnddtiiit nntione (rl. Mincn Touing,
|l#n'n Inns, I., I7i> ; it,, I(»7. vie.) who tlaitn fortlioir King an anrMtrj- fmin tliu
»tnrk. wv linrl tli<> l^niM rolittiuff ii|w>n \ho\t Kill;; a .Hiniilar dt-srcnt. A
Ihtml «si)>^l prinrc, Miiiiitst ^^'nh-K'HJiTiirtn-jKt, alli'|fi-t) t» Ix* the fton nf Kinj;
k-^.fih*. Iliifldhii'ii fintt r<»y:d |>atron. And n iii»>nilior of the LiccUavi hninch of
>!»<>, Id miulo to fitter Tn>ct in iImi fifth rmtiiry b.c. ab l\w progenitor
. i;>uit of Hron Tmih (JniniMVtf nnn^lMrri; and .tn absurd story is invented
to aoTiiiint fur lh« otymnUijcy of Itis n.nnif, whidi nii-an^-i "Ihi- back rliair*; while
iIm.' Ttbt'tiUi iH^opIf are given as pni^frnilon^ a nmnkey (" Ililuniandju." cvidi.*ntly in-
t«ndi>)l for rinmnnanjt, thn Hindu monkey ^>m], cf. Kol-k., LL., SoA) sent by Avalo-
lutf^>vara and a mi^tui (icml'ss. A)>ain, in tlieyenr 331 ad., there fell from heavt-n
*«rvoraI «aiTfr| ul>j<<ct« (conf. Itoc'K., IS., p. 210), in^'ludjng tlip Om wdni formula,
whicli in rcility was not inrent«d till many hundrod (prol>ably a thousand) yeara
Later. Ami eiinilarty tho ffuhs<-i|ut<nt nppeariuio' of five foreifrnen« beforp a King, aaid
lo haTo kM'on naiiiM T'o-t'nri Kyan-t$nn. in ordtT to di-clare ttie (Wicred nature of the
alM>V4i symbots, mUhmtt. Vitorivr, rxfJainiriff thrm, fh) t)uit tlm [M'ople continued in
if-nirrutci >>r thnir mfaninf;. And it only tt<n<li4 fttjil further to obstniru thr' points
at iti«tir> to ini|N)rt into Uic •pu*8tion. aft LatuH'it Anva (tnd. Ait-, ii-, I«73), thn alleged
crcitiou tm Mt Kaila«, in i;*7 Hc, of n ti-(tip.jrar>' Buddliist niona«*iery, (or imrh a
• ry rmut tiavc belonged to Kashmir Buddhism, and could Iwvc nothing to do
.-t-
^ hi sHiir., fttf. (lit. p, 43S.
Tlwy ua>iJ knotehcd wimhI and knott(*d cnnin (ItKMtisjiT'K JtrfurcAtt, p. SfM).

90

niSE OP LIMAISM.

^was fonnding his religion in Arabia, there arose in Tibet a warlike
Iting, who c8tAhti.sbe<l his authority over the other wild c1ad» of
centra! Tibet, and latterly hia son, Srofa Tsan Gampo,* harassed the
western borders of China; so that the Ohinest* Emperor 'FaitfiuDi^,
of the "Fang Dynasty, was glad to come to terms with this young
prince, known to the Chinese as ChHtsung-Iuntsan, and gave him
in C41 A.D.- the Princess ^ Wench'eng, of the imperial house, in
marriage.*

Two years previously Srofi Tsan Gampo had married Bhrikn^i,
a daughter of the Nepal King, Amsuvanuan ; '' and both o
these wives being bigoted Buddhists, they speedily effected
the conversion of their young husband, who was then, oocordinj

> Calk'i] also, prior to hiti iicreKsion (snyd RfH'KtiiLi., Lift, p. ^11) Khri-ldan Bnih
bt«nn (in (^inr>80, Ki*tAung Iiin-tAiin) H\a f.ithpr, ^'Num-ri Srou-twin, and hi* ai>>

.ocstors had their lieaclquartt>rs at Var-lmi, or "thi* L'pprr Valley," below Uic Yw*
llhasAfH-po, a tiinunt^itj on the tmuthoni ri>nftn<>s nf Tihr>t, nrAr tlic Uhotan Irnatief.
Ttio Var-liin rivLT flows uurthwanlx into Uji' Tsan^po, t»ekiw Lhasa ami nesu SUtQV.
ThJit Yar-luii is Ui U* (liHtiiit^ifilieil [rt'in that ot the same name in thp Kltam pro-
viticr.', rut of flatliniif;. and a tributary of the Yaiigtac Kiang. Tlic i-Jirunoltigy hy
llu-tnn (t'ain-c'ad K'an-po) in conKiilfnnI tho moat rvliiibjc, aud Sum-pa K'An-|«'
*ocr.pt«i it in profcronc* t/> the Itaidyiir Knr-iw, C(iitiiH)ced by Lhi* Dalai t.ania's orden,
by IV-Srid SAii-iirj'aa < ;y*-mt8*o, in 1886. Aceonling to Bu-tJin, thp date of Sn.n Tmb
(tampo'a birth wa» 017 a.d. (which a^rec* with that ^ven by tht- Mongol hiftt«<run,
SiUinaug SctM^n). and hi* built Uio pa)ac)> rho-daii-Marim on the Lhasa lull whru
agi»d i)im>l.c><.>n, and the Lhasa Ttiiiipk' when ot^cd twenty-three. Uu niurried thi
Chinnsi* prinr-csa whi'ti ho wns ajifd niiieter>n, und h(' died agm! (*ighty-1wo. Tlw
ChirtPBO n-rords, Irnnsjlot*-!! by Bufihcll, make him dip parly. Cwinui'* date of 8SI
i^Urahttttaft ]>. IH3} for his Inrth np|n»nrB to bo a rlprical omir for fil7. Hii flirt
miseion to China was in (WJ (Itt'ttiiKM., J.ll..i.>i., New Per, xii., p. 440).

> According t<i riiino^e nanul.i (Itu^iiBLi., 435). thr TibptJtn (lat4^ for the marrlafll
639 (C. fJ., p. 183), thitt is, two yeare after his lunrriage with the Nopuhtie princMk

' KoBg.jt. = " prinresa" in CliinfflC.

< Ttio Tibotari tradition liaA it lliat then wcrfi three other suttora for this princMa'^
hand, namely, the three gTeati>iit kin|;a they knew of outmide Ctiuuk» the Kingn of Ma(-
adha,of I'eraia {«r«^-ny).and of the Hor {Turti) trilnii. Seo also Hodgson's iE4». ami
ltocitHiiJ.'s/i..213: Csoma's 'Jr., lOS; Bi>tiltim»r. 338.

' Anifuvarman, or "(ilowuif; Armour/' is mentioned by Uiueti Tstang (Bral*9 Ri
Si-t/n-k*, ii., p. 81) as rniKnitig abotit 637, and he appears aa a grantee in FlbstV fM^
Itntm. !rul. (iii., p. 190) in fipvcral inscriptions ran^nfi from 63& to fSTiO aJ}., Cdbi
whii-li it appears that ho was of the Tliakurl dynasty and a foudaUiry of KitiH "t
llar?hav.-irdhana uf Knnauj, anil on the death of the latter seems to have becotnt
imletR-ndent The inscriptJons show that <Un waa a title of his roynl lailirit, ami Mi
636 A.D. inscription recording; a gift to Ida aeiihow.afitiMifi (an officer), renders It prob*
ftUo tbut he bad then an a<)ult. daughter. One of Ids iuseriptions relates to Sivaiil
linffiUy but none are expresaedly BuiMhist, The hiBeription of C35 wao <U5eovi'r»>d \if
C- IJkkiiai.i, rtndi>uMifilif_'d in Imi. Ant for 1885. imd in bii» Ji>\n-u'*t, pp. 13 and 73. ft
hIso /«(/. Anl., Jx., 170, and his description of coins in Zrihh: flrr Ihv(§i:h.

INTRODVCTTON OF BUDDFTTSM.

31

TibetaD Annals, only about sixteen years of age,^ and who,
ider their advice, sent to India, Xepal, and China for Buddhist
loks and teachers.^

It seems a perversion of the real order of events to state, as is
ually done in European books, that Srofi Tsnn Gampo first adopted
iddhism, and Ihen married two Buddhist wives. Even the
imacular chronic'Ie,^ which presents the subject in its most
ktteriug form, puts into the mouth of Srofi Tsan G^arapo, when

CBS for the hand of his first wife, the Xejialese princess, the
ring words : ** I, the King of barbarous* Tibet, do not practise
le ten virtues, but should you be pleased to bestow on me your
lughter, and wish me to have the Law,* I shall pmctise the ten
rtues with a five-thousand-fold body . . , though I have
>t the arts . . . if you so desire . . . I shall build 5,000
mples.'* Again, the more reliable Cliinese history records that
te princess said *'th(n'e is no religion in Tibet"; and the
iinpse got of Sroft Tsan in Chinese history shows him actively
Igaged throughout his life in the very un-Iiuddhist pursuit of
(oody wars with neighbouring states.

The messenger sent by this Tibetan king to India, at the
stance of his wives, to bring Buddhist books was called Thon-
i Sam-bhota," The exact date of his departure and return are an-
trtain,^ and although his Indian visit seems to have been within
le period covered by Hiuen Tsiang's account, this history makes
> mention even of the country of Tibet. After a stay in India"
' several years, during which Sam-bhota studied under the

s Tho Ofol-ruit Set'uvi MeleA (ttat<>8 that S. was Agrd sixteen on hU Diarrioge
ih th« NcifMlcAC princess, who wutt tiien agvA eighteen, and thr«e years lator he
lilt hit Pho-dnn-Marito P.ilauo on tho KtHl UJll at Lliua.

■ Tho monks who cami* to Tibet lUiriiig Sroh Tmiu CTauipo*» reign wrre Kusara
Kum&r»^ and Sat'ikara Itrahmana, from India; Pila Maoju, fium N(>|hiI; llwa*
ang Mahi-tR'e, from China, and (K.SfHiJiKT., tJiftif-ruhM. p. 49) Tabiita and Uanutn,
om Kashmir.

* Mirror of Koyal podigreo, Oifat-rahi Stf-wm M*toA.

* mTah-'k'ob.

■ Ifrinw.

* Samhltota is the Ranslnrit title for " The good IlhotijA or Tibetan." His prot)er nanio
Thon-mi, «i>ii of Anu.

* 6S2 AJ>. Is sainetiniosBtAtodaadat« of d(.'parturo, and 660aatlierpt»m; but on thin
Her date SroA Tsan Uampo died according to th<3Cliinf>8e accounts, nlthou^h he
ould aurrire (or many (iS) years longer, according to the conflicting Tibetan reeorrltf,

* -^HfAera India" {OodMmur, p. 827).

I

3S

mSS OF LAMA ISM.

BrUkman LinkaraorLipidatta' and the ]nndit Devnvid Sittha (at
SiftUft Gbo3ha), he returned to Tibet, bringing several BuddhiS
books and the sivoalled "Til)etan'*alj)habet, hy means i>f which h
now reduced the Tibetan language to writing and composed foi
this purpose a grammar.-

This so-oalled *' Tibetan" character, however, waj* merely
somewhat fantastic reproduction of the north Indian alphabet
current in India at the time of Sam-bhotu's visit. It exaggerate!
the Hourifhing curven of the '* A'n/vVif," which wa.*; then eiiming
into vogue in India, and it very slightly mt^diiied a few letters to
adapt them bo the peculiarities of Tibetan phonetics.* Thonmi
translated into this new character several small Buddhist texis,'
but he does not apjiear to have l>erf»nie a monk or to liave
attempted any religious teaching.

Sron Tsan Gampo, being one of the grmtest kings of Tilwt an(
the fir-it |*atron of learning and civilization in that country, ant
having with the aid of his wives first planted the germs of Buddh-
ism in Tibetan soil, he is justly the most famous and poimlar
king of the country, and latterly he was canonized as an incai'iiA-
tion of the most popular of the celestial Bodhisats, Avalokita ; ani
in keeping with this legend he is figured with his hair dress«
ap into a high conical chignon af\er tlie fashion of the Indian
images of this Budilhist god, "The Lookiug-down-Lord."

His two wives were canonized as incarnations of Avalokita s

^consort, Tfiru, " the Saviouress," or Goddess of Mercy ; and the

fact that they bore him no children is pointed to as evidence of

their divine nature/ The Chinese princess Wench'eng waa deified

» Li-byiu ~ Li + " to give."

« tfirdhi bs/a/t \tch'0M gum cAV-/jtt,

s The cvrebrnU and oaiiirates not boiug needed for Tibetan aotiods were rejMtcd.
And when nftorwurds the full oxpri^M^ion of .Sanskrit names In 'nb(?tiui dciiiHiiJr-d
the&e Icttont, Ihv five wrL-hrHb witm fttrim-d hy re \'<' ruing tln^ deiitjiUatid thr iui)>iral«-«
K'Obtained by RufSxing an A, wliih.> the |Kilnt(»-»iihilHiii($ ta, tnh, mid tit were rt.irtned hj
[iof » sunnouTiting crest to the piilataU rh^ MA, ntid j. It is ciist'mMry to «ny tjiat
''the cuniro style, tlm " headless " or V-nud (as itisiitiguishcd From Die fall form with
the hoftd the V-iKen) WM adftpted fVoin tlio 0o-calle<l " Wartu " form cf Dcvanogri—
HoDOSON, Ai. Re*., tM., 420 ; ScaiU]>T, Mm. tU VAc. d* Vtt., U <I i Csoka, (/r., SM ;
SAUAT.y.^.Afl., 1888,42.

4 The first book t raiwlat^^'d seoms to h«v(* been the KaranJa-vytilm ntfrtt, k farcmrH*

In Nepal ; and a few other translations still extant in the Tiiu-gyur are aBcri1)ed ts

hiin (Ciioiiu, A.^ and Rocs., li.^ S12.

" His issue proceeded from two or four Tibetan wive*.

was ftpotheosisod as (he

green Bhri-kuti Tnra,'

fts figured in the phnp-

ter un the pantlbeon.
But he was not the

saintly i>erRon the grate-
ifiil Lfimoa picture, for
Ifte IB seen from re-
Hfahle Chinese history
^io liave been engaged

all his life in bloody

wars, and more at home

in the battlefield thnn

the temple. Andheoer-
■tainly did little in the
Hny of Buddhist propa-
^P^da, beyond perhapp

translating a few tracts

into Tibetan, and build-
ing a few temples to
Bine the images re-
ved by him in dower,"

and others which he constrncted.

Taiia, thk Wbitb.
Tbc ndlied Ohtnft«M> PriiineM WenAli>nK.4

He bnilt no monasteries.

KE. SclilA^ntwoft (p. 08) traniipriMS the fomiNof tlit« two princewej, and niost sob-
lentwritrfTS rpi>wit hi^confusiun.
Sfae 16 rrprcKeiiteil tn liavc Im'^d oF a flcry temper, and the caoae of tr^upnt
v.»jrlB on a«.T<Hmt of ilic prw»>dnrii*c pveti to the Chjoose pHncf^s.

* He recfivod a* ilnwiT with the NriHilcso priiicpss, arn^ixIiiiR to the Gt/at-tithft
ima^rMi of Akshobhya Iluddha. Maitroyn atiil a naiidiU-wood image of r»rft : and
CHiinote wife a flgure of ^Skjn Muni a» a young prinre. Tn shrine the
I of Akabnbbyo and the ChinesK" i?&ky.T he built re«pp<:tivoly the temples (if
!^« and Miother at Han.nowricctipiod byth»Jo*wnK'nhat Lli&RA(r{eeCI).-i[is.xJi.
'an3 3611.1. The latU>r temple wnR called JtMa-yrtU$na*ffiift»uffl^a-K 'aA, and wut biiilt
in hii twenty-third year, and four years after the arrival of tlw Cbinesr' prJnceM
iB44 A.D.I nciiiHBi.0. The name of its sito. Ba-M, is said to liav« suj^^estiK) Uie
■ hy whirh it latterly became more wi<lely known, namely, as Um*6J», or "find's
re." The one hundred and eight templeg arcreditei! to him in the Mii»i'Knh-hvi»
fof course l<^endary, and not even their sitea are known ti> the Lamas thamx-Ircn.
After Pander.

>v

nrSS OF LAMAJSM.

After SroA Tsan Gampo's death, about 650 a.d.,^ liii
made little headway a^inst the prevailing ?bamaiii.«t super.-'
and seems to have been resisted by the people until about i
century later in the reign of his |)owerfnl descendant Thi-Smft
Detsnn,' who extended his rule over the
greater part of Yunnan and Si-Chuen, and
even took Changan, the then capital of
China.

Thiit king waa the (ton of a Chine.>p
prinfoss.' and inheritrtl through his mothw
a strong prejudice in favonr of Buddlusni.

He succeeded to the throne when only
thirteen years old, and a few years Inter* hr-
sent to India for n celebrated Biuldhist prit-M
to establish an order in Tibet; and he waf
ftdvised, it is said, by his family priest, the Indian monk i'^Sotfl.
raksUita, to secure if jtossible the services of his brother-in-
law,* Guru Padma-sambbava, a clever member of the then
popular Tantrik YogTic'iryn school, nnd at that time, it is 8ai<l,
a resident of the great college of NTilanda, the Oxford of BuiMliisi
India.

This Buddhist wiscard, Guru Padma-sambhaviv, promjitly rf^
gponded to the invitation of the Tibetan king, and accomjjanied
the messengers back to Tibet in 747 A.D."

As Guru Padraa-sambhava was the founder of iJlmaisin. and is
now deified and a.s celebrated in I/imaism as Buddha himself,
than whom, indeed, he receives among several sect^ more worship,
he demands detailed notice.

The founder of I^imaism, Saint Padma-sambhava or "the Lotnfi-

Kino Tbi-SboA Drruv.

> Ho waa auccecd«d In 650 by his errvidson Mang-Srofi*Manf-tun under ths
rcgoQcj of Srtm Ttan's Buddhiit miDUter, Gar (Dofc'ar), kuown to the ChineM u
Ghtbliih (UtrsHSLL, toe. nit., 446).

a Pri'Smk Ideu-Umn. (Cf. IWpp., il., 67-72; Schlao., 67; J.A.S.B., 1881, p. 291)
Rock., J5., qnotfti p. 221 cout^mponiry record InhiTaH-ffyv ^xciv., f-S87-391>,proTiii:^
that III TUi-Sron DetAan'K Mgn in Uie middlo of Uie eighth century, Tibet wi« tiudlj
roc4)guisod aa a Buddhist country.

* Ntmcd Chia cbeug (Tib., Kyim Shah), adopts daughter of the Emperor Tcfaanf
tBottg ( KiiiiHKLi:, 456).

* In 747 (CeoHA, Or., 183) : but the ChhioBO date would giv^ 7ri& (BrBRHi.i.).

* TIm legendary life of tiir> Guru at*C«B that he marriod the FrinccM Mandirava, a
dstor of 9ftata*ralnhita.

* AootberaooountmakesthflCiuruarrivflinTibtftiiianticlpatioDof the king's wishei.

k

36

lUSB OF LA MAIS M.

born one,"^ is usually called by the Tibetans Gnru Rin-po-cJi'e, or
"the precious (iuru"; or simply Lij-pi^n,^ the TibetAn equivalent
of the Sanskrit *' Gum ** or ** teacher." He is also called " Ugyan''
or ** Urgyan," as he was a native of Udyuna or Urgyan, correspond-
ing to the country about Ghazni' to the north-west of Kashmir.

Udyilna, his native hind, wan famed for the proficiency of itc
priestH in sorcpry, pxorciam, and magic. Hiuen Tsiang, writing a
century previously, says regarding I'dyuna : "The people are im
diBpositiou somewhat gly and crafty. They practise t he art of using
charm?. The employment of magical sentences is with them an
art and a study."* .\ud in regard to the adjoining country of Kas-h-
mTralso intimately related to Lnmaism, Marco Polo a few centuries
lat^r says : " Ke«himur is a ]>roviiice inhabited by people who are

idolaters (t.f-., Buddhists). . . .
They have an astonishing ac-
quaintance with the devilries of
enchantment, insomuch as they
cjin make their idols speak. Tliey
can also by their sorceries bring on
changes of weather, and produce
darkness, and do a number of
things so extraordinary that no one
without seeing them would believe
them. Indeed, this country is the
very original source from which
idolatry has spread abroad."'

The Tibetans, steeped in super-
stition which beset them on every
side by malignant devils, warmly
welcomed the Guru as he brought
them deliverance from their terrible tormentors. Arriving iu Tibet

'^i^A

'/>

(3%

rJ

V^V "V

A Bend (-prirti) flut>jrcted by Bt. Pftdma-
■Bmbtinva.

1 For l<<gend of his birUi from u lotui sfii p. 360. ^ gl>jb*4lpi)ti.

> Tlie TibeUnfl suto that it ia now ntiDiod Oluiziii, but Sir H. Viilr, tlu; grrat
g^ogmplKT, writci (Maaoo P., i., lf>&) : *' Udydna lay t(i tho. nnrth of ri'sli&war. on tba
Swat river, but fnjm tlie extent aasigncd Up it by Ilwin Tlisang, the name pnihobly
coverpii a large part of tlio whole hill region south of the ilindu Kusli, from Chitral
to thri liirlus, jm imieed it i« n'prcftent<Ml in the Map of Vivion dt* St. Miutin
(PUerin9 Soudtlfititrt, Li.).*' It U ri^gardcd by FaHian ns tlie must nortliprty rro\-iDce
of India, and to Ills time tlic food ajid clothing of tJie people were Bimilar to tho«c uf
Gangptic ludio.

* HsAt'a Si-rn-Ki. i., IM. s Maboo P.. i., 1.16.

ITS FOVNVKlt AND Ifff^ SOnCBRY,

37

f?^.

47 A.U-, he \'an(]ui.sliefl all the chief devils of the laud,
ngmost of them on their consenting to become <lefender3 of
eliji^ton, while he on his part guaranteetl that in return for ^itch
OPH they would lie duly worshipped and fed. Thns^jui^t aw the
Uiists in India, in ortler to secure the support of tho semi-
giues of Bengal admitted into their system the bloody Durga
other aboriginal demons, ho on extending their dootrineB
ighout Asia the}' pandered to the jKipular taste by ailmitting
in the pale of Buddhism the pantheon of those new naiionH

LSOUght to

Iprt. And
flnrly in

»n, where
J,hiam was

luced in

icth cen-

A.D., it

little

^refsH till

ninth cen-

vhen

Paishi

arated it
^the local
(oism, by
ging that
flbinto dei-
prere om-
rments of
Buddhist,
le fturu'f
; powerful
pons in
'jg with

lemons

be Vajro,

an, d<y}''je)i flymbolic of the thunderbolt of Indra (Jupitor),
ells extracted from the Maha3'i4na gospels, by which he
his supernatural adversaries.

:>'

-^>»-

Subjected by St. PaclmA.

9S

RISE OF LAMAI3M.

As the leading events of his march through Tibet and hi*
subjugation of the local devils are of some interest, as indicAting
the original habitats of several of the pre-Luniaist demons, 1
have given a condt^nsed account of these in the chapter on the
Xiantheou at |>age 382.

Under the zealous patronage of King Thi-Srofi Detsan he buih
ut Sam-yii« in 749 A.d. the first Tibelan monastery. The ortho-
dox account of the miraculoua creation of that building is referred
to in oru* description of that monastery.

On the building of Silm-yiiH,' said to be modelled after the Indian
Odantapura of Mftgndha, the Gum, assisted by the Indian monk

Santa- rakshita, instituted

there the order of the Lamas,
Santa-rakKliita was made the
Hrst abbot and laboured there
for thirteen years. He nowis
entitled Aciirya Bodhisat.'

LS-ma' is a Tibetan word
meaning the " Su|>erior One^
and corresjyjnd.s to the San-
skrit Uttara. It was restricted
to (he head of the monastery,
and still is etriHly applicable
only to abbots and the higbe«t
monks; though out of courtesy
the title is now given to
almoHt all Li'imaisL monks and
priests. The Lamiks have no
special term for their form of
Buddhism. They simply call it " The religion" or "Buddha's
religion"; and its professors are "Insiders/' or " within tlie fold"
{7iaii-}f<i), in contradistinction to the non-Buddhit^ts or *' Out-

S^iNTA-llAliMtirA.

todtitQ Bu<ldlil9t Riunk ot ilie CIglilli
('«itury A.o.

I The title nf the t«mpln is Zan-yad Mi-gj-iir Lhun-g}-i dub-pahi Ifm^-Ilin-K^Jin,
ortho '* Self-Bprung immovublo shrinr," and it is bclir-ved lo be base<I nn iniinn\-ablc
foundatioDS uf adamnntino laid by tlin Gum.

* And is said to hnvr b(>{>n of th^ Svatantrn sclinol, fu1lowiii|f ^iriptitm, AnamU,
NiiKarjuna, Sublini'iknrA. Sn Ciipto, and Jn&na-^rbha (cf. Scax.^ 67; Kopp., li,, es;
J.A.S.Ii., 1881, p. 236 : Takd., No. 26.

> t>La-ma. Tlio Uigbtm (PHor) call their USmafl *Vuia " (YuLa*9, Cuiiay, p. Ml,

(riders" (chv-pa or pyi-*lin\ the so-called " i^e-ling" or foreigners
of Euglish writers. And tlie European terra " LrimaiHia " finds no
couTiterjtart in Tibetan.

The first Lama may be said to be Pal-baiis, who succeeded the

ludian abbot Santa-raktiliita; though the first ordained member

of this Tibetan order of monks was Hya-Khri-gzigH.* The most

learned oflheBe young llamas was Vairocana, who tran8lat:ed many

Sanskrit works into Tibetan, though his usefulness was interru|il£<l

for a while by the Tibetan wife of Thi-Sroft Detsan ; w^ho in her

bitter opjKisition to the King's reforms, and instigated by the Bon-

|ia priests, secured the bauishtuent of Vairoctma to the eastern

|»rovinee of Kham by a scberao similar to that practised by Poti-

phar s wife. But, on her being forthwith afflicted with leprosy, she

relented, and the young " Bairo-tsana" was recalled and effected

,er cure. She is still, however, banded down to history as the " }^x^

ahulii she-devil,'"' while Vairocana is made an incarnation of

Buddha's faithful attendnnt and cousin Anunda; and on account

f his having translated many orthodox scriptures, he is credited

ith the composition or translation and hiding away of many of

le fictitious scriptures of the unreformed Lamas, which were.

afterwards "discovered" as revelations.

^_ It is not ejisy now to ascertain the exact details of the creed —

^khe primitive hrimutsm — taught by the Guru, for uU the extant

^Bvorks attributed to him were comiHisefl several centuries later

Pfty followers of his twenty-five Tibetan disciples. But judging

from the intimate association of his name with the essentials

of I*amaii<t sorceries, and tfio sj)ecinl creeds of the old unrcfonnod

^^eutiun of the Lamas — the Nin-ina-i*a — who profess and are ac-

^Hcnowledged to be his immediate followers, and whose older serip-

^Kores date back to within two centuries of the Guru's time, it is

^Rvident that his teaching was of that extremely Tiintrik and

magical tyi>e of Maliriyfina Buddhism which was then prevalent

in his native country uf Udyan and Kashmir. And to this highly

impure form of Buddhism, already covered by so many foreign |

tions and mituratc<l with bo much demonolatry, was added a

ph
Lrel

Tlie flnit ««?ven i»<»viciw {•'^itl'mi mi) vthn f'jnncd Uiii iiurk-ui! of tin: order wcro

i/biA tl;Mi( iI/oiAh. rfMM^rvi'iiiIra an^ llmnka Mutik, 'iToti Xa^pudni, Sngor Vairo-

114*. r.Vit .lrtrr_^( r<rt-fA'r/i mcA'ty. gLaii-Ka TanaiUk, of wliorn lite fl^^r throe vretv

Mdcrly.

9 (rZn-nuir gyul. Tlic legend fe givea in Uio T(ui>f ik bcr-t'eA.

J

30

RISE OF LAMAfSM.

portiou of tlie ritual and most of the demons of the indigenoof
lion-pa religion, and each of ibe demons was asijigned its proper
place in the I/uiiAiift [mntheon.

Primitive Lamaism may therefow be ilefiued as a priestly mix-
ture of i^ivaite mysticism, magic, and IndoTibetiin deraoimlatrv
overlaid by a thin vamieh of Mahiiyana Buddhism. And to
the present day hamaism still retains this character.

In this form, as shaped by
the Guru, Buddhism proved more
attractive to the people, and soon
became popular. Its doctriue
of Kanmtt or ethical retributioQi
api^ealed to the fatalism wliich
the Tibetans share with most
eastern rsce8. And the zealous
King, Thi-Sro6 Detj^an, founded
lather monasteries freely and
iiiitiiited a [)eriod of great liter-
ary activity by pmcuring many
talented Indian and K]i.<huiTri
Hrhulars for the work of trantilat-
ing the Indian canonical works
and L'OMinientarie« into Tiltetan.*

A iinv-p 1 i'inK-.T» '^'i** "^*' religion was actively

opjKwcd by the priests of the native religion, caMed liiin,' awti
lhef^e were sup[»orted hy one of the most. pDwcrfid ministers.'

' Tlie cliief tratislator* employtnl at thia timo were tlie Imlian monks, VimaU MHm^
Bnfldlta (JIuliy.T, Sdntiparblm, Visuddhi SiiiUa, the Taiiirlk ArIiArj-« I>l).-irTna-kirti (wlirt
triiiwlated tlw VajnuUiiU'% Yv'jiiwoTki,). The Knslimiri mouks, Jtiia-Milrn, I>an%-^IUa
and Artandn, n.s.sii>tcd hy the TiluiLLa iw)vtcf?«, cluef of whom Wiia \'air<>rrtnjt. No
trtinslatiuiui or wurkn iu>rril><Hl tu I^adiim-uimbhnviL himself cx-iiir in tlio 'HlKtAO
Tripitoku. t;-:iiit>ii.

' After (liorgi.

» The word ifi derived hy Gen. Cunningham (M,mkx> I*., t, 287) fnnn I'M/ii/<t. one «l
11)0 nftmtjsaf the SniAtH-aHfOr Trorsliippi'r*Mf the niy»tic fly-f<tol cri«i»,calk»<I in Tibotu
^yui'i driin, tliougli Prntifn is iiniply " a holy mail," and seems on^innl of thr? HurmnK
title for monk, l*n^jyi. The Iton rcHifiou resenibh-a tlio Tnuittni of China (»«• YoU^
/«-. aV.; U(xK.. 5., p. a<>6 et s*^., and his L.L., p. 217 «-. and J.H. iim.j. <S*c, Mjy",
IA*J4>. It is ejfpeciiilly lui^iocicitrd mtli thL' worship of dm^'on.s *>r n/7{F<f», nnd (ti
ir|)utcil fouudor is gS'«it-ru^a jUt-£«. Aa now practised, it is deeply un)>regn/iit<(Ilrfr
nuddliiHnl. For A Ititt of jomo tif its dtiitiirA UPe S&RAT, */9trr. Indian livtUtkitt JVI
&.K., Vol. i.

* Nitiiii'd \,iinM.i-Sh.ii)ri>in-pii-&kye«. The niinisti-iis wtio ,\!d(>d Ibe King wriv Ba
^rr/i'Mi, and I/ti-ff^ib'tt'Hn.

>me of tke so-called devils which are traditionally alleged to
ive been overcome by the Guru were probably such human ad-
versaries. It is also stated that the Bon-pa were now prohibited
laking human and other bloody sacriHce as vrws their wont ; and
lence is eaid to have arisen the practice of oflTering images of
len and animals made of dough.

Lamaism was also opi»osed by some Chinese lluddhists, one of

rhom, entitled the Mahiiyfina Hwu-shang,' protested against the

iod of Kuddhism which Saiita-rakshitu and Padnia-Hamhiiava

rere teaching.^ Hut he is reported to have been defeated in argn-

'ment and expelled from the country by the Indian monk Kanmla-

siia,^' who, like Santa-rakrfhita, is alleged to be of the f>va-tantra

Mndhyamilai school, and the author of many treatises still extant

the gre;it commentjiry ('nin-gyur). The ex'.'ellent Sanskrit-

Tibetan dictionaries (VyittjuiUl) date from this literary epc»ch.

Padma-sambhava had twenty-five disciples, each of whom is

edited with magical power, mostly of a grotesque character.*

1 A ChhtpM; trrm far a BudilliIsC tnunk cnrmipnndiiig to Skt. VpddA^if/a or
*nu«t»T." t^"*' Kmis's Hut. niul Ma\ku'h il(Hii\)

> Two works by Jlwit-ihiuu/ :iii-mtj arc fi'Und in tlie Tdu-gyur (mDti, xxx., xaxiii.
i;-wiLi.'s /J^|>. 22*0.

' Kii,au.lj-fil.i WAS iiiithnr mJ an [ndia.ii work {Tnrbi) nxpjuudiiig tl«i various phUo-
Dptiic itysUins uf India, (rmf. U. IliEiH-iEU, J. BwMkirt Ttxt .Sue. t/Indm, i., pt. ii.,

* 1. Nnni-k'a iiin-po inouuliHl tli<- HunhcaniH.
H. ^^kfl-gy<>y«^•8u dr'j%-f iniu Ixiltit into rorks.
;|. (tyiil-w<Kiro^->'nn ctinntjod his lii^ii'l into a liorapB,and avJglied tUrictf.

4, K'ar-tfhVh CliVgyal rovivi'il the nUin.
pjl-ki-ye-Ao overcanh- throt? fittidt-Haos.
Pal-ki^i'i-g« cHBlavod dtaiiona, nyinpbs. and gi-mi,

J. Vjurixrana ublainotl the hw h<'»VL-oly cycH of knowledge.

5. NriJi-djig-fyalptj attained Somadlii. •
9. Yu-dnih-Niri-po ncquin-d divine knowledge. •

• 10. JnanA-kumiira worked miracks. • •

' 11. D^rjc-D^m Jvin traveUwl inviaibly aa Uie wind.

12. Y«-^'-Naii i-i8it«Kl Uie fairj* wurld.

13. Sag-pu-Uia-pal (a Mongol KHsnaivii fttrocious boasts.

14. N'a-nam-yc!]ie soared in the nky.

25. I'aJ-ki-Wikii-p'ytu; killoil hin cnentiea by signs.

!<}. IVn-nia-tse-Wan hiu) perfect mumory.
, 17. Ka-Wa-|)aJ-Ueg pt-rceived tlie tb'iiijjhta of others.
[ Vi. ShU'bn-pAl-9eh made water run upwanla.
' If). Klie-hu-c'ug-Io caught dying birdx.

1.20. liyal-Wtti-Uidoi raitK'd ghosbi mid convertvd the corpso into gold.
[ SI. Ttni-iKii-nani-k'a IauvhI wihl yaks of tht- northern desert.
'Otl»n-W.ih-p'yug dived into water like a llsh.

32

lUSE OF L2MAISM,

And these disciples he instructed in the way of making magic
circles for coercing the demons and for exorcism.

The Guru's departure from Tibet was an miraculous iu char-
acter as his life, and in keeping with the divine attributes with
which he has beeu invested as ** Saviour of a suiTeriug world." *

23. Ma-t'og rin-ch'cn cmsho^l adnmant to powder and ate it like lueai.

li. Pal-k^i Dor-jc passed tlirough rocks and mountaJnK.

25, Lau-dod KonK'li'oj^ wielded and rcpt^Uod thunderbolts.
And a twf^nty-oixth it) luldM : (ryal-wai-Cli'ah c'ub sat crcMS-leggrd in the air.

■ Afti^ n^hiiliiig in Til>i>t for alxHiC fifty ytiuu^ (s&y th« clirimicloe, tlKiugb it to
pn^Mblu he only remaiiu'd a Tew yejirfi), and fonndiug Lainaism securely, ib*> Guru,
in 80S A.D., mucii to the grief of th>^ Tibetans, announced his approaching departunt
for fretih rehgiovw triuuiphs in oUier lands. Addressing the King, he said: "In
Jaubudvip are five IliLksbu countries with 600 towns apiec«. The Central Raltsha
country is namod San-do-piil-ri (zans-uidug'dpal-ri), the Idng of which is naniod
Lungka of th? tcu nocks (? the tcn-beodcd Baron). To its east lies Lankapuh, to its
south dGa-bu-c'an, or " Tkxe ba|}py " (Skt., SukliiratI or Nandavnti ), to its wc5t Ko-sha
t'aiig-dmar-frling, to its north is Byau-Ug fort, to its souUi-east U Bani-ril-t'od-pB<
ink'ar, bi its north-weal is Ma-la<go&m-lo]iags*rtse, to its uortli*esst is Nal-bjih
c*>ineter}-, and in the si>uth-sast is the lake of Phiiri. These Rakaha eountrttft aro
rntwded with men-eating de\'ilB, who if not cinquercd will depopulate the wbcdc
world of Jambudi'ip, and except ine ooue other can subdue them. I Ihereffii*
must go to the Btr:inghold of the Raksha at San-do-pol-ri in the country of r^a-
ynb-glii'i or 'The Yak-toil continent.' which lies to ttie south-west of Tibet. Thitbof'
must 1 now go."

Then, accompanied by the King and nobles and bla two fairy wives <the Tibetan
one of which, named Yfs'e-tu'o-gj-al was to be left behind), be went to the Uung^
thang \a in Mang-yul on the northern amfines of Til)et, and there, after giving
^ fan-well advice t<i tlie king, priests, uiid the assembled multitude to keep tlie doctrinu
he had taught them, and tlic reveUtions be had bidden in caves IhrougJiout tlu* land,
Ite was enveloped in a glorious rainlH»w-Iuiln, within which appeared the four great
heroes (dPa-bi) of the world, wl^i assistol him in mounting the cdf'^tial liorse^^r
(named "htththa" or Cliang-sal) in winch he n.ts iy"w_5r)riie away through thf **^y t"
A >wmth-westcrly din.clion, attended by tlic four iTeroes and aliMsr'('M'Vi''ii'j*_a**'i'*
hravenly mu.sic and showers of ffuwcral On liiii dciwrture the asscmMed multitude
wi'-TO diistracted with grief and remained tninaAxed as If dead. ntimat4.*]y tlu-
retinal IkOow the pass to Sraug-Adali-sIio-ytsjing-dur and tlie philn Tliang-«/i«al-mo-
(/pal-thang, where they remaineil for twenty-five dajTi and nights, and were able to

_»cc the Oum'g celestial party, like a 8ho':)ting atar, sidling a^-ay through the sky
towftfdi the horiwn till itwit. to night. A^tcr much prayer and woreliip tJiey sadly
deported on King Thi-^oh Dot«an telling thorn of the Iruru's safe arrival at San-
do-pal-ri, vhict) oveot bo (the king) was able to sec through tlic magical insight
lie had aoqulrod (Km the Ouru. It appeared that the Guru reached Hingala after
about two days' journey, and penetmtiiig the iron palace, he entered the body of th«_
Raksha king named " Ho of the Skull rosary." and preached the doctrine to tii»'
thnusand daujihttira of the Rjik.«ha and the folk of tliat country. A few days after*
wards ho dt'parted for I»ja-yab-gliu, and reached the capital San-<!o-|)ftl-ri, when
instantly abstracting the iife of the demon-king named Yaksba Me-wal, and ^nt^riog
\m body, the Guru reignn there suprenv? over the Rakslias, even up till tJie pre^-nt
itay, and iu perpetual yuuUi is prBdclung there the doctrine of Limaism iu a para*
dise wliich rivals tliat of Amitabha's western heaven of Sttkfi4fati.

id notwithstanding hia grotesfiue charlatanism and uncelibate

fp, he is deified and worshipped as the ** second Buddha," and

image mider ^''Tlie eight worshipful Forms" ^ is found in

rery Til>etan temple of the old sect, as tigured at page 25.

Tlius edtabliahe^l, and lavishly endowed, Lamaism made steady
progress, and was actively patronized by Thi-Sroft Detsan'a succes-
5rs for two generations."'

The eras of Liimaism may be divided into (1) primitive or
'Augustine" (from King Thi-Sroi\ Detsan's reign to the per-
jeution), (2) mediaeval, including tbe reformation, (3) modem

imaism, from the priest-kiugnUip of the Dalai Lama in the
&venteenth century.

An interesting gUmpse into the professed religion of the eailier

riod 13 given in the bilingual edict pillars ^du-ring,** erected at
jhilsa in 822 a.d.,^ in treaty with the Thinese. In the text of
lese edicts, which has been translated by Dr. Bushell,^ occurs the

lowing sentence: "They [? the Fan (Tibetan) and the Han
inese)] have looked up to the three precious ones, to all the

Ay saints, to the sun, moon, stars, and planetn, and l>egged them

_be their witnesses."

In the latter half of the ninth century^ under king KaliiacJian,
le gi'ands<5n of Thi-Sroft DetJian, the work of the translation of

riptures and the commentaries of Nagarjuna, Ai*yade\'a, Vasu-

ftndhu, etc., was actively prosecuted. Among the Indian trans-.

itoif employed by him were Jiua Mitra, Sileudmbodhi,'* iSuren-

Irabodhi, Prajna-varraan, Drma-Bila, and Boflhimitm, assisted by

"tlie Tibetans Pal-brtsegs, Ye-s"e-«de, CliW-kyi-Gyal-tsVi, and

at least half of the two collections as we know them \» the work

J Oum ts'in gye. For tlescripllnn n[ Uk*bo mv p. 37W.

> Thj-Sroii I>c'tsan ili«! iii 78fi (Csoua, (/.-., lS3i, and was suw^cdpd hy Ms stiii.

iu-tlu t«JWi-p<>. who, (HI bviiig iJoisuniHl by his ru'ftlw'r auou nfler hia acce«a)oiu was

acc«eilo<l by hisbn>th*'r(8A(l-rm-l(>^) utuU-r tin- suiiic iiamf {RocvMiLi., L*/r, ^22), &n*i

induced Kamaluriila ti» rt'tuni Ui TilH-t tiiid jM-rnianvntly reside in tlmt couutr)'.

liia Uttor was succetHied by his sim Ral[ia.cli»n.

3 These monoliths aroossi^'oed by Tilwt»n tradition (H6lr.inslat(Hl by SAiUT.,.fwl^/I..

Bl. i». 22S) tA Thi-Sron Dctsau's grandson, Ralpachnn.

• Op. OV..5S1.

« Ac<:ardinj; t< TibftAn chnuiology; but tlu> Chiiu-b- nuke lUlpacban's ncccwlon
10 A.D. (,tlocitriiLi,'!t Ji., 2-i9\.

* Tbeiw two w<*roi)upiU of Stliiramati (Vuttun', Tdtyxndlht. 3tf0>

D

34

SPREAD OF L2MAISM.

of their handt^.* Autl he endowed most of the monasteries with
state-UiTuls and the right to collect tithes and taxes. He seem*
to have been the tirst Tibetan sovereign who started a regular
record of the annals of his country, for which purpose he adopted
the Chinese system of elirouology.

HJs devotion to Buddhism appears t^o have led to his murder
about 899,' at the instigation of his younger brother Lafi Darma,
— the sOH^lled Julian of Lfimaism — who then aaoeuded the throne,
and at once commenced to persecute the I^lmas and did bis
Utmost^ to uproot the religion. He desecrated the temples and
several monasteries, burne<l many of their books, and treated
the lilmas with the grossest indignity, forcing many to become
butchers.

But Laft Darma's persecution was very mild for a religions
one, and very short-lived. He was assassinated in the third year

of his reigu by a Lama of Lha-
luft named Pal-dotje, who has
since been canonized by his grate-
ful church, and this murderous
incident forms a [>art of the modem
JJimaist masquerade.* This Lama,
to effect his purpose, if&gumed the
guise of a strolling blaok-hat devil-
daucer, and hid in his ample sleeves
a bow and arrow. His dancing
below the king's |>alace, which
stood near the north end of the
present cathedral of Lhiisa,* at-
tracted the attention of the king,
who summoned the dancer to his
presence, where the disguised
Lama seized an opportunity while

IfLA* Hir.\T I'KVIL-IlANCBH. . i . , , .

near the king to shoot him with

the arrow, which proved almost immediately fatal. In the re-

m

> Bock., A, 225.

« The date in variouBly given, rnnging from 838 (Bcshbu, 130 and 522J to 899 1J>.
(Cboka, Or., 183) ; 902 (Sanako Sttsen, 49) ; KU (Korpiw, ii., 73).
" At-tivrly aided by hie rainiater, »ISiti-»faif-&uas.

* See Cliap. xx.

* And not un thy Rt'd HlII lattorly nnraed •' l*vtaliu"

BiiUin^ tumult the Lfimn Bped away on a black borse, which
IS tethered near at hand, atid ridiug on, jiliuiged through the
Kyi river on the outskirts of Lhasa, whence his horse emerged
tin its natural white colour, as it had l>een merely blackened by
at, and he himRelf turned outside the white lining of his ooat>
I by this stratagem escaped his purguers.* The dying words
!)f the king were : *' Oh, why was I not killed three years ago
to save me committing so much sin, or three years hence, that I
light have rooted Buddtiism out of the land ?"
On the assassination of Lai'i Darma the Lamas were not long
lin regaining their lost ground.' Their party assumed the regency
luring the minority of Lafi Darma'a sons, and although Tibet
Jnow became divide<I into petty principalities, the persecution
ffieems to have imparted fresh vigour to the movement, for
from this time forth the Lainaist church steadily grew iu size
and influence until it reached its present vast dimensions, culminat-
ing in the priest-kings at Lhasa.

By the l)eginning of the eleventh century A.D., numerous Indian

and Kashmiri monks were again frequenting Tibet.' And in

1038 A.D. arrived Atisa, tlie great reformer of Lamaism,* whose

kbiography U sketched in outline below, as he figures con-

Icpicuously in Lamaism, and esijecially in its sects.

) He hid in a cave ncnr lite niouastery of Brag'VaJ*pa, about one dAv'a jnuruey eoiit
' Lhasn.

3 Saaang Setscn sa5«(p. 51) that Lau Darma's son reignM wlthrmt the I^w.

' Ajnoair'*4i'^<^ wtTL' Sinpti, who wrote n Tibetan vocabulary uatneil "Thi" \Vca])4>n

Sppprh"; nharma|>3lii, who arrived in lOlS A.D., accompaiileJ by Hidilhnpala,

3unBfNila,andPrajna-paln from Eastern India; and Subhutl $ri ::>anti, wlio translated

>ine of tlio Pnijoa-|>aramJta.

* Hi* Ii'genilary bioffrapliy, attributed to his pupil IJrotn-ton. but appart'Dtly <if

' dat*' (and probably written by tlic Dalai in the sixtwntJi century, a» It credits

nm-toTi with beinR Avalokitas incarnation), has boen translated by Sxuat in

^onr. I»'f. liudd. Ttxl Si>^^ 1S9X f have also conaultt-d the uriginal (Cf. also Taba,

2n.243. Koi'p.,ii.,78, 70.117,127, 295; Scm.., 6», 136; Pasd.No. 29.) Atl^a's pn>per

Initiiui name Is Dipai'ikara Sri-juana, but he is usually cnllf^ by the Lamas Jo-x<^

ae'dfii-ht'iH AtiMi, nr "THl* lUustrioiu Noble Lord Ati»ha." And he \i held to U*

incarnati'jn uf ManjuHCi* the Celestial Bodhisat of Wiiidoiii ; tlii>ugh thid seems

ely a piouH way of stating that Ati^a was (K« MaiijuAn uf Tibet, r>r the most

arned in aciiolostic nod astroto^ical lore of all the monks who had previously

ait«d Itbet : as India, Nepal, and Cluna alraady poeacss^d their i^special apijtheofliz^

nae man a« a Manjuijp incaroation, He was born in 080 a.d. (according to hifl

etan chronicles), of the royal family of Onur at Vikramanipur (?), in Beu^l. his

bther iM-ing named Kalyana-Hri, and hia inoiher PrabhAvatl. and wad ordained at

0 2

36

.SPREAD OF LA MA ISM

Alisa was nearly sixty years of age when he visited Tibet.^
He at once started a movement whiclj may l>e willed the Laiiiai»t

Reformation, and he wrote many

ArisA.

treatises.*

His chief disciple was pom-
Ion, ^ the first hierarch of
tlie new reformed sect^ the
Kad;mi-pa, which, three-and-a-
half centuries later, became the
(h'-lug-pft, now the dominant
sect of Tibet, and the estab-
lished church of the country.

Atisa'a reformation resulted
not only in the new sect,
Kadam-pa, with which he most
intimately identified himself,
but it also initiated, more or
less directly, the semi-refonned

sects of Kar-gjna-jia and Sakya-pa, as detailed in the chapter on

Sects.
The latter end of the eleventh century saw Lamaism firmly

til'- OdantApurl VUiara. Ho uuderweut trfiining under btitli M&havanA U-Hrliere
and till' Matin SiddhI (grub-ciren) or wir^nl-priRAte, hin nmst notable in&atfrs bein^
Cluiudnikirtt. tlie Abbot of ^^uvanmuvip, mi- Siidharmnnngar, tlif "Chrvtie" of the
nnrifiita. tR>ar "TUatoa" m Pegu. Mativitant nf the MaliAbixllii VnuLru,audtlieM»(ltii-
^iddlii Karo, who is esfjecially reUtt'd to the Kar-pj'u-pa £*<*ft. C'li slarliuj: Uu Tibet,
he WHS a professor of the Vikriima«ila moniutter}' in Mngadha, and a cuuteiuponiry
■if Nnyapala, min of Kiri); MalitpiUi.

1 He vjsitttl TilMi by uav I'f Sari ITitr-stiiii in 1036 a.d. iu thp company of the L&niB
Xag'tdlMJ, mill aftt'r startitiir wh;it tnny be called the R^-furnifd Lumaisnt, died in
fchf ^^t''L'nii inniiastrry, m-ar Ijliua, in 10G2. It i» sljiti'd Otiit lie* came fruu
ViIcraiTt.t.->iIu al th** iiivilaliim of thi> Tibet-in Kins, nanu'd Lha Lima Ye-shcs-*t>d, but
hift rouitf rid Sari re iidfT* tJiU unlikely, and thi»* LIm Lanui J!ei.>in» l<> hare been a petty
chirf of N.W. Tibet, who was rnptimMl alui'Ut that time by the Ncpalt-ae.

' The fullowiiiji wiirki" h\ Ati^a iwrrurin nil>i».if bsTan ■g:>'ur; 1, Botlhii»aUm prmdip* :
2, Cnr^'i Mngraha pradipa; 3, .Sntj-a di.iyav.it5ra,: 4, Madliyamojuidpsa ; 5, Sungralia
gnrhha: 6. Hridnya niachita; 7, IVKlhisattva ina))ya%'all ; 8, lti»dhisativn karmadi-
mafgAviiiura; 9, SamnapatJideHft : 10. Mahayana|»atlia siidhana vnrna i^angralu;
II. Mahayunapatlm !»Adh.ina snri^raha; 12.StitrBrtha f*aimifhh.iyopiide8a; 13, Ilasakii-
Rain kami'>pud*^'ii 14, Knnii.\ Vibhauga ; 15. i^aniadlii sanibhara (Kirivnrta; 16, LokiA-
Ura>nptaka vidtii ; 17. Iriiru Kriyokraiua ; 18, Chittotpfidn sanivara vidhi krania ; 1?,
S ikNha samiicchjiya abhi n.iiiiiiya. diUvcn-d by S rl rthariiiapoln. Kinp of rtuvamail-
vi|va to nipaiikani nnd Kama la ; 20, Viniala mtiia I<-kl).imi. au epistle by I>i)iahkara
to Naya PAla, King of Mii(ia*l!ia by Atisa on hi» departure fur Tiln-L

3 ffiiUH-4tou.

UNDER SASKTA HIERARCJIT.

rooted, and its rival sects, favoured by their growing popularity and
the isolation of Tibet, were beginning to form at Sakva and
elsewhere strong hierarchies, which took much of the power out
of the hands of the petty chiefs amongst whom Tibet was now
parcelled out, and tended to atill further open the country to
Chinese and Mongol invauion.

There seems no evidence to support the assertion that this
Lamaist revival was determined by any great influx of Indian
monks fleeing from persecution in India, as there is no record of
any such influx about the time of the .Mnlinmmadan invasion of
India.

In the second half of the thirteenth century, Lamaism received
a mighty accession of strength at the hands of the great Chinese
emjieror, Khubilai Khan. Tibet had been conquered by his
ancestor, Jengliiz Khan,^ about 120C A.n., and Khubilai was thus
brought into contact with Lamaisra. This emperor we know,
from the accounts of Marco Polo and others, was a most en-
lightened ruler; and in searching about for a religion to weld
together the more uncivilized iK>rtions of his mighty empire he
called to his court the most powerful of the I^amaist hiemrchs,
namely, the Saskya Grand L:1ma, as well as representatives of the
Christian and several other faitlis, and he ultimately tixed upon
lAoaaism, as having more in common with the Shamanist faiths
already prevalent in China and Mongolia than had Confucianism,
Muhammadanism, or Christianity.

His conversion to Buddhism is made miraculous. He is said to
have demanded from the Christian missionaries, who had been
Bent to him by the jiope, the performance of a miracle as a
proof to him of the superiority of the Christian religion, while
if they failed and the Lfimas succeeded iu showing hini a miracle,
then he would adopt Buddhism. In the presence of the mis.sion-
aries, who were unable to comply with KhubilaiV demands, the
Lilmas caused the emperor's wine-cup to rise miraculously to his
lips, whereat the emi>eror adopted Buddhism ; and the dis-
com6ted missionaries declared that the cup had been lifted by
the devil himself, into whose clutches the king now had fallen.

Just as Charlemagne created the first Christiau poj>e, so the

I Tie Tibetan accounts 9tAt4tli.it h? WAS bom In 11S2X.D., and wAsthi> sunof iht>
MoDjrol God (? deified nncL-stor) "The Whit** <irtau%-(»."

38

SPREAD OF LAMAISM

emj)eror Khiibilai recngnizeil ^ the Lama of Saskya, or tlie Sakva
Pandita, as liead of the Lamai^t church, aud conferred upon him
temitorary power as the tributai-y ruler of Tibet, in return for
which fiivour he was reijuired to consecrate or crown the Chinese
empE-rors. And the succession in this here<iitary primacy wai^
secured to the Pandit's nephew, Lodoi Gyal-t5*an (or Alati-
dhvaja), a young and able iJlma, who was given the title of
Highness or .Subliniify (pogft-p^i)' Khul)ilai actively promoted
Lamaism and built many monatjteries in Mongolia, and a large
one at Pekin. Chinese history- attributes to him the organisa-
tion of civil aduiinitttration in Tibet, though it would api>e.&r
that he exerted his authority only by diplomacy through these
spiritual jfoteatates without any actual conquest by arms.

The Sakya poijc, assisted by a stafl' of t^cholarg, achieved the
great work of traaslatiug the bulky Lamaist c-anon (Kah-gynr)
into Mongolian after its revision and collation with the Chinese
texts. Indeed, the Laniaist accounts claim for the Sakya Pope
the inveotion of the Mongolian character, though it is clearly
modelled U|)ou the Syrian; and Syriac and nestorian missionaries
are known to have worked in Mongolia long prior to this e|>och.

Under the succeeding Mongol euiperors, the Sakya primacv
seems to have maintained much of its i>olitical supremacy, and to
have used its i>ower as a church-militant, to oppress its rival sects.
Thus it burned the great Kar-gyu-pa monastery of Dlkung about
1320 A.D. But on the accession of the Ming dynasty in 1368 A,n.
the Chinese emperors deemed it politic, while conciliating the
Lamas, as a body, by gifts and titles, to strike at the Sakya
power by raising the heads of two other monasteries^ to equal
rank with it, and encouraged strife amongst them.

At the begiuning of the fifteenth century a Lama named
Tsoii-K'a-pa re-organized Atisa's reformed sect, and altered Ita
title to *' The virtuous order," or Oe-ltig-pa. Tliis sect soon
eclipsed all the others; and in five generations it obtained the
priest -kingship of Tibet, which it still retains to this Jay. Its
first Grand Lama was Tso6-K'a-pa*s nephew, Geden-dub, with
his Buccession based on the idea of re-incarnation, a theory

t In 1270 A.D.

a Mahco p.. ii., 38.

> The Ka-^yupa, Dikung, and the Ka-dam-pa Ts'aL

eNDER OEnrG-PA.

rhich was afterwards, apjiarenllv in the reigu of tbe fifth
"Or^nd Lama, deveIoi>e(l into tUe fiction of re-inoarnated reflexes
of the diWoe Bodhisat Avalokita, as detailed in tie chapter on the
Hierarchy.

lu 1640, the Ge-Iug-pa leapt into temporal jrower under the
fifth Grand Lama, the crafty Nag-waft L6-zang. At the request
of this ambitious man, a Mon-
gol prince, Guttri Khan, con-
^quered Tibet, and made a pre-
t of it to thia Grand Lama,
who in 1650 was confirmed in
hi? sovereignty by the Chinese
•mperor, and given the Mon-
;ol title of Dalai-, or "(vast
) the Ocean." And on ac-
count of this title he and his
iaccessor« are called by some
uropeans "the DiiUti (or
Tale) Lama,*' though this
title is almost unknown to
Tibetans, who call tiiese«inuid
" the great gem of
ajesty " (Gyal-wa Kin-ptv

This daring Dalai Liima, high-hauded and resourceful, lost no
time in consoUdating his rule as priest-king and the extension of
his sect by the forcible appropriation of many monagteries of the
other sect^, and by inventing legends magnifying the [wwers of
the Bodhisat Avalokita and posing himself as the incarnation of
this divinity, the presiding Bodhisat of each world of re-birth,
whom he also identified with the controller of metprnpsychosig, the
dread Judge of the Dead before whose tribunal all mortals must
api>ear.

Pofling in this way as God-incarnate, he built ^ himself the
Uge palace-temple on the hill near Lhilsa, which he called

otala, after the mythic Indian residence of his divine prototype

iojij^c^ii ab^ ^'

Tbk Viast Dalai Lama.

t CI. OtKMU, Or^ 1&2 and 19« ; Kof p., U., IdS. 2S5 ; J.A.SM,, 1662. p. 27.
■ After PaudtT. ^ In 1643, Choxa, (Jr., p. l^t)

, •*1W Laid «te ImIs <l0«a fia «B k^fc,* vfac-
bqli be aov iBrert«rI Inst^lf vrf h. H^ al» taapervd od -

&
■^

--- i

I

|NjT*l-i

TUB PJtLM-x or rvx lui^t Ukiu.

oiuly with Tibetan Iristory in ordf^r to lend colonr to his dime
pretoncioDfl, aad he succeeded perfectly. All the other &ecta of
lilOQAA acknowledged him and his guccessors to be of divine
dMcent, (be veritable Avalokita-in-tbe-flesh. And they also
nfhrpttfd the plan of succession by re-incarnate Lamas and by
divine refleifs. Am ior the credulous [jopulace, they recogniied
the Dalai liinia to be the rightful ruler and the existing govern-
ment an a theocracy, for it flattered their vanity to have a deity
incarnate an their king.

The declining years of this great Grand TJitnn, Xng-waA, were
tro ibleil liy the careH and obligations of the teuiporal rule, and his
anii'itiouH Hchcmes, and by the intrigues of the Mauchus, who
son^ht tlte ternporut sovereignty. On account of these iwlitjcal
troahlf'H hiH Heath was co!iceaIe<l for twelve y^ars by the minister
l>t»-Si,' who is believed to have been bis natural son. And the
Mueceeding Grand Lilma, the sixth, proving hopelessly dissolut«|
he wao executed at the instigation of the Chinese government.

' »l)fn-itl. Cm>ha*» Om»^ 191 ; Oionui's Alf>\.

!TS PRESEXr-JJAY UI.sTJtinCTIOS.

41

which then assumed the suzprninty, niirl wbkh haN since con-

Ednaed to control in a general way the temporal affairs, esjtecially
Is foreign policy,* and altio to regulate more or less the biemrehal
(tuccession,* as will Ih? referred to prefently.
But the Ge-lug-ija sect, or the established church, going on
Be lines laid down for it by the fifth Grand l^ama, continued to
prosper, and hU successors, despite the presence of a few (.'hinese
oflicials, are now, each in turn, the fU facto ruler of Tibet, and
recognized by the liSmas of all denominations as the sujjreine
hecwl of the Lfiinaist churub.

In its ppread beyond Til>et, iJimaisni almost everywhere exhibits
the same tendency to dominate both kin^ and people and to repress
the national life. It seems now to have ceased extending, but
shows no sign of lotting bold upon its votaries in Tibet.

The present day distribution of l^Smaism extends through states

stretcliing more or less continuotisly from the European Cancasus

to near Kamscbatka; and from Ihiriaf Siberia down to Sikbini

and Van-nan.* But although the area of its prevalence is so vast,

the population is extremely sj>arse, and so little is known of their

numbers over the greater i>art of the area that no trustworthy figure*

can be given in regard to the total number of professing Lamaiste.

The population of Tibet itself is probably not more than

4,000,0110,' but almost all of these may be classed as Uimaists, for

Lough a considerable proportion of the people in eastern Tibet

adlierents of the Bi>n, many of these are said to patronize the

liimas a.« well, and the B<>n religion has become assimilated in

great part to nn-rcformed I^maism.^

* TItua it im^mvU fnr Tibet sntiAfactiun frmii tin? (iorklms utidi-r Prilliivi'iiarsyan
i*K tltcir inra«it<n erf Wcatern Tibet and wick i)f Taslii-lhuniio in 1765 (Kihu-atkiuk's
Aeff. of .V/-/*!/, p. ;i68; Bu(.-HA>.u«-llA3iiLT0N,.Vrj«[/, p, i«), aod the prrsi^nt Hdusion
uf Tibrt aj(«iniit Europcius i» moinly due to Chinev.' poliry.

< Ad Uit<>rcstiiig glitnpnte into \\w ci>uiitry of Uml |><'ri<xl is got In tlio conti'tnporiiry
rKord of the friar Hoiacv di'lla Peoua. crauAUtul Juto EnglUh by Markluin («/«. n't.,

* IbH tniLL, Ij.. p. 3M, ratimatfs it at 3,SO0,O00.

* Ttmuxh it mmt bi* rHmrmberfd that >[r. Rr<ckhill fiiujid a largi* tract 'if N.E. Tibrt
c»:''lu'»ivrly ■tfcupii'd by Bon-pa. In tlii? nortli-vastfni prtvincettf Uya-di-, witli aUmt

p«'':'pl»% iK-twn-on tin- Ponij ItivtT and ninnnii, Mr KockJiill found Hiat Uw

i-jw rt'li^ion ri-icns suprcm?, and in urdfr t" snvf thrsf peopli- from jK-rsfCutinn at

I hamb *rf thf* Lomaist Oovemiiu*nt at LhA^n, ChioA itstlf swiwrviscs tlif adminif

*wii of iliis province. And "all alung the t-aat*--™ b-irderland of Tibet frum the

42

SPREAD OF LAMAISM.

Tlie European outiKwt of tbe Lamaist Church, situated amid th
Kaiiuuk 'iartars on the hnnks of the Volga, lias been described in
BOine detail by Kiippen.^

After the flight of the Torgots, about 12,(X>0 cottages of the
Krdmuk Tartars still i-einaiued in Russian terriiory, between the
Don and the Yaik. Now they number at least ::O,O00, and con-
tain more than 100,000 souls, of which by far the great majority
retain the Lainaist faith. Of course, since the flight, all inter-
course with the priest-god at Lhasa is strictly forbidden, nor
are they allowed to accept from him any orders or jiatcnts, nor to
send him any ambassadors or presents. Nevertheless, he gives
them secret advioe by oracle and otherwise, and maintains their
religious enthusiasm. Thus, even now, he exercises an imjmrtant
jpfluence on his pious flock on the Volga, so that they can be
considered of the Lamaist church, although the head Lama (for
the Kalmuks still call their head priest **LuDia*') is sanctioned at
present by the Kussian government, and no longer by the Dalai
Luma.

Altogether, evidently for a reason not far to seek, the number
of priests has greatly increased since their connection with l^asa
has been cut off. Formerly the Dalai Liima had also on the Volga
a quite disproportionate number of bondsmen or Schabinaren,
whose contributions (taxes) went to Lhasa ; but since the flight of
the Torgots the money remains there, and the Schabiuiirs of the
remaining L'lussc have bfeu diWded amongst the several Churolls.
These clergy also would appear to have developed extraordinary
zeal, for in the year 1803 it was re^wrted that the Kalmuk priests
formed a tenth part of the whole population, that they perpetually
enriched themselves at the expense of the people, that they
meddled in everything, and received all the young men who were
averse to labour at their proper calling, etc., etc.

Since 1838 the Kussian government has succeeded, through
the head Lama Jambo Namka, in preventing in some me^siu^
these abuses, and severer laws were is&ued, e5i>eciaUy against the

Kokonor to Yun-nui, it (thp Ikln-pa religinn) floiirisliea ttide by sitle with the LimAist
tuth .... ftnd in all the aouttiem purtiuiui uf TilH-t, nut uudi-r tim direct rule:
of Ltiiu. itff Uamancrirs may be fovind. So it Beems tlut tiiis f«itli uhtairu iu uv«r
Lwo-ttiln)» iifTlbi-t. Aitd that it Itt |M>[iular frith at l<Mst a flfttixf tlicTilictAu-spritkiug

Iribe*," — (in»jniiifi>r(if Jiini\, Mov, ltM»4.
' W/». or.,"-. Mfiff m/.

ITS PRESENTUAr DISTR/BCTIOy.

43

riests interfering in civil affairs; also several hundred worthless
tiests were eijielled.

A more precise census of the Russian empire gives the number
"&f Lamai-*«t |)eopIe at 82,000 Kirghis, and 119,1(12 Krduiuks; ; while
Ibe Buriats in Siberia, near the Baikal lake, are estimated at
about iyo,0<JO.>

Pallas- calculated when lie visited the Kahnuk country last cen-
tury that there was one iJimn to every one hundred and fifty or
ro hundred tents.

In China, eiwpt for a few monasteries at Tokin, etc., and these
mostly of Mongol monks, the Lamaist section of Chinese Budd-
histic seems confined to the extreme western frontier, especially
the former Tibet-an province of Amdo. Probably the Lamaists
in China number no more than about 1,000,000.

Mongolia may be considere<l almost wholly Lamaist, and its popu-
lion is about 2,000,000. II.^ Buddhism became extinct on theex-
ilsion of the race from China in 1368; and its reconversion to
I^maism did not occur till 1577, as detaile<1 in the Mongol history
by Sanang Set2en,^ who was a great grandson of one of the chief
Agents in this movement. .Some details of its history are cited in
connection with the Taranntha Grand Lama in the chapter on
hierarchy. The number of Lamas are estimated* at 10,000 in
Urgya in north Mongolia, 2,000 in Tchaitschi in south Mongolia,
^000 in Altan Ziima, and 2,000 in Kukukhotura.

Manchuria is largely Lamaist, with a population of about

^0(K),000.

I.Adak, to which Asoka missionaries are believed to have pene-

Lt«4i, is now entirely iJimaist in its form of Buddhism, and this

I the popxdar religion. Its history is given by Cunningham'^ and

arx.'* The population was estimated by Cunningham ' at 158,000

td the Lamas at 12,000, giving one Lalma to thirty laity.

* KopiniM. AtUtiin BUt. Phil, d* CAtMd- de ^. PttcrOmry, ix., p. 335 ; Kitmi Jonx-
stom's AtfuA, ^.M. SchU^otweit Mys, o/;.aV., p. IS. that MnoafT the Burials fiuddlusm
U Aiitl t'Xtvading.

' Ktutn, L. 567 (Fnndi ed.).

I* KOPPK-S i , p. 381, cliiffly ba«ed on Hue's data.
I* LML\k, \t. ZhT, rt. ttq.

Op. c*U p. 287.

u

SPKEAD OF LAMA ISM

Recent estimates place tUe population at about 178,000. Spi
in 1845 had a papulatiou of 1,414, and the Lamas were ou
hundred and ninety-three, or about one to seven.*

The vernacular history of its introduction into eastern Tur
kestan or Khoten (Til>., Li-tjui) has been translated by Rookhill.

lu Xejjal, the number of Buddhi^its grows every year less und
the active proselytizing Hindu influences of the Grhorka Govera
ment, which places disabilities upou professiug Buddhists, li'
the majority of the Nepalese Buddhists are now Lfimaist.

Bhotan' is wholly Ltlmaist, both in its religion and t4^mpo;
go\'emment. Its population has been given at about 40,(X)0
50,000 families, or a total of 145,200/ But although it is believ
to be almost as priest-ridden as Sikhim, the number of its priest
is estimated* only at about 5,000, dintributed in the six district
as follows : In Tassisudon 500, in Punakha also 500, in Paro 30<
in Tongso also 300, in Tagna 250, and in Andipur (or Wundipiii
250, in round sum 2,000. Then come 3,000 Lrimaii who do ni
reside in cloisters, but are employed as officers, making a total <
5,000, besides which tliere are a lot of hermits and nunSw

In reganl to Sikhim, where Liimaism is the state religioSf
have elicite:! from original documents and local TvSmas fall detail
of the mo*le in which Lamaism was introducetl into that countij
Some of these are worth recording as showing in a credible maniM
the m<»de in which jjamaisni was ])ro]ia^ated there, and it
probably introduced in a similar manner into several of the otb
areas in which it is now prevalent.

The I Jimas and laity of Sikhim" and Tibet implicitly believe thai
St. Padiua-sambhava (Guru Kim-bo-ch'e), the founder of Lrfimaismj
visited Sikhim during his journeyings in Tibet and its weaten
borderlands ; and although he left no converts aud erected niJ
buildings, he is said to have hid away in caves many holy books fof
the use of posterity, and to have persoDally consecrated evei
sacred spot in 8ikhim.

I MajnrHi,y, J.^.S.A., xix., 437,

* Zt/c, etc., p. 23"), rf. Btii. ixf also iJr. Ucth's Ueiman trnnslatioD of tbe B^
hitiloiy.

' The wiird is Sanalcritic and Its full form »"JMofiih'V or "the mid of HkHi
Tihet" (cf. UoDas., X., L, p. 30).

* Pembbhton';* MiimioH, \}. l&I.

* KoppBV, ii., |i. 303.

* T)u>»iitii-xi-<l tlhiHtrntinn is from a photc^rapli by Mr, Hoffmann.

Tbe authorities) for t*ucli beliefs are, however, merely the nc-

ti^mnts given in the works of ibo j>alroQ saiot of Sikhim, Lha-triiin

Cb'em-bo, and the fictitious '* hidden revelations " of the TeTto}is,

■li of which are uni"eliable. And Lha-tsiiu rather overdoes it by

Bierting that the Gura visited >Sikhim a bundred times.

Sikhim Reems to have been unknown to Tibetans previous to the

I btter half of the sixteenth century A.i>., and Lha-tsiiiu Ch em-bo's

''own account of bis attempts to enter SikUim testify to tbe pre-

t-ailing ignorance in regard to it, owing to its almost imi^cnetrable

|r

A K«r-g>u LSmn

A Karinn LAina.

loantain and iey barriers. And the Tun-yik Ser-V en, yih'ich gives
Ui^ fullest account of St. Padma's wanderings, and considered tbe
reliable authority, seeni3 to make no memion of Sikhim. It
^■xtreraely improhal>le that the tiuru ever entered Sikhim,
eoially as, as we have seen, he certainly did not jjass through
country either when s*^'^g ^^ or returning from Tibet.
keeping, however, with the legendary accounts of \xn visit, it
Jleged by Sikbimite Ijilmas that their Lord St. Padina entered
I c^aut ry by the " Lordly |iass " Jo-la {A u^., Cho-la) and on the

X-

46

SPHEAD OF L2.VAISAI

east side of the i>ass is jwhiterl out a rock on which he sat down,
called Z'u-iu or throne,* and near the pa^s a spot named SinnuA
ffyip't^it* where he surprised a party of female devils preparing U
cook their food : here are pointed out two masseji of columnar rncfc
alleged to be two of the stones of the tripod used to support thi
cooking-pof of these demons. And he is said to have returned U
Tibet by way of the Je~fep pass, renting «t route on the Ku-pkk
and creating the Tuko La by " tearing *' up the rock to crush i
obnoxiout; demon.

The introduction of Lamaism into Sikhim certainly dates froi
the time of Lha-tsiin*s arrival there about the middle of thi
seventeenth century a.d« Hy thiH time L&maism bad become
most powerful hierarchy in Tibet, and was actively extending it
creed among the Himalayan and central Asian tribes.

Three generations of Tibetan colonists from the adjoininj
CUumbi valley had settled on the eastern border of Sikhim, neat
tiang-tok. And it is highly probable that the&e Tibetan settle
were privy to the entry of the I^mas; a** it is traditionally reiMftet
that the ancestor of that Sikhimite-Tibetan, who was promptly
elected king of Sikhim, by Lha-tsiin. was a protege and kinsman
the Sakya Grand Liliua. And Lha-tsiin Ch'em-bo seems to havi
approached Sikhim via 8akya, and his incarnations sabsequentl
appeared lu the neighbourhood of Sakya, and even now his spirfl
is believed to be incarnate in the bod}' of the present Sakya U^ma

Lha-tsijn was a native of Kongbu, in the lower valley of the
Tsang-po (Brahmaputra), which has a climate and physical appea^
ance very similar to Sikhim, and teems with traces of St. Padma-
eanibhava, "discovered" by celebrated J^lmas, and it luul been
happy hunting ground for the Tertcins, or discoverers of th«
fictitious treatises called " hidden revelations." Arriving, then,
in a country so like his own, and having the virgin soil of Sikhim
to work upon, Lha-tsiin seems to have selected the most romantic
spots and clothed them in auitable legendary dress in keeping
with his ingenious discovery of St. Padma's previous visits. And
to support his statements he also discovered that his own advent
OA the apostle of Sikhim had been foretold in detail, nine hundred
years before, by the Uuru himself, iu the revelation entitled

1 bz'ogs kliri.

' Srin*niobi rg>'ib gcsug.

e prophetic mirror of Sikhim."* He seems to have been a
of considerable geniuy, with a hvely Hense of the pictiuesque ;
aod he certainly left hiit mark on his adopted country of Sikhim^
y|liere his name is now a household word.

^BThe traditional account of his entry to Sikhim associates with

^Bin two other Liiinaa, to wit, a Kar-tok-i>a and a Na-dak-pa; but

^ney play an inconsjiicuous part, in tlie work of introducing

Lamaisin, and it is extremely doubtful whether any representative

of these ^ifi-ma sub-sects arrived in Sikhim at so early a

period.

As Lha-taiin is so intimately identified with Sikhim Lamaism,
being its de facto founder, it is desirable here to give a summary
of his life as estracted from the local histories.

^

LIFE OF HT. LHA*T8UR, THE PATROV SlTN'T or 8IXB1H.

Lha-tfiln Ch*em-f>o* is a title raenniiig "The great Reverend God."
His ordinary religious name is Kunzaii nani-^i/c,^ or " The entirely
victorious &»ence of Goodness." lie is also kno^^n by tbe title of
IJui-Uuih uam-lhii Jiy-mcdy^ or ** The Ileverend God who fears not the
«ky," witli reference to his alleged power of flying. And he is some-
times culled Kit9ho Daog-ch'en C/i'emf'O, or " The great Honourable
Daog-c'en" — />«v;-rA'fn, literally " The Great End," being the techni-
cal name for the system of mystical insight of the Nin-mapa, and
Ctttho means " the honoui-able."
He was boni in the tire-birtl year of the tenth of the siity-year cycles,
ponding to ]i)05 a.d., in the district of Kongbti, in south-
tern Tibet. Having spent many years in various mona8tene.s and
travelling throughout Tibet nnd Sikhim, he ultimately, in the year
1G48, arrived in Lhilsit, au<l obtained such great repute by his learning
that he attracted the favourable notice of Kag-wnn, the gi'eatcst of the
Grand Liinas, who sliortly aftei'wards became the firat Dalai Lama.
Xmleed, it is allege<l that it was mainly through the special instruction
given by Tjha-tsiin to the Grand Lama that the latter was so favourably
trerited by the Chinese empei-or and confirmed in the temporal rule of
, Tibet.

^^The detiiileil nccnunt of the saint's meeting with the Grand Lama is
^0Drth citing in illustration of the curious mixture of the crude and the
' marvellous which make up the bulk of these indigenous narratives. In

48

Sl'JifCAf) OF LA.ua/SM

the VfiAr previous to ihtvt od which the tifth CJi-nnrl hiniu wi
China, uliich (_Voiim give:!*' a.s 1041* a.u., tiiu Ciniiiil Ituuin. whiU" I
his pnlnce nt Potaln told his iittoudauU, by ini^piiiitiou. thuE a mi|
wuuUl that (lay vi.sit hiin^ and should be aduiittvd to his prtftenfil
Lhti-tsiin, airiving at tlie site now named Pai^o-K'alih. imuiediate^
below Potala — the Lamaint Vatican — blew loudly a k'liliit, or tniui{}|
of humuu thigh-bone ;" but the cattle guard, in ignorance of who lt|

Mkkdicant Lama t(I*wI^^^ THi(iii-Hu>h- TnrHi'KT.

man really was, seize*! him and tied him to tlie Di'.-nng monolit
in the ncighbi^>uih<xjd, as a punishment for daring to tnimpet at
clo*«e to the costle. Tlio suint, bound in this way, bhook the whole hil
of Potala, :<ni] fo liis arrival was hmttght to the notice of the Gmnji

» ff,:, p. IWI

* I'lw ilhiMratinn itt frain a fiho'o hy Mr. HufFinitun.

.mo, who ordered his instant release and admission. On coming into
the presence of the Omnd Lama he walked boldly up and struck the
.tt«r with his fist and then vomited before him, much to the Astonish-
eiit of the courtier Lamas. The Saint then explained: ** You are
lortly going to China ; on the way a great danger besets you, but my
riking you hits rid you of that danger. In China you will tind your-
If in great peril some day ; then consult this paper I now give you,
nd you will be relieved. My vomiting in yom* prei^uce uieanu that
'ou will ultimately be invested with great power and riches thi'ougU
lae." The dilemma here prophtwied was a query by tlit* Chinc^w
euipeiTor regarding the "essence of the niinlww c<jlour," ' which (juite
confounded the Grand Lama, till he, rememberiug the episode witli the
Saint, consulted the paper and found full information noted therein,
and having completely satisfied the emperor, he received great honotu*
and riohen. The Grand LSma, on htA retnm from China, in gratitude
br services rendered, on*ered Lha-tsiln much treasure, which the 8ainL,
however, refused.

Previous to his visit to Lhasa, it i^ said that the Saint, accompanied
by a few di-sciples, journeyed to the south-we^t of Tibet, jsayiug: '* Ac-
corrling to the prophecy of Guru Rim-bo-ch'e, I must go and open the
northern gate of the hidden countrj' of the rice-valleys — De-mo-jong,"
i.€., Sikhim, and I must develop that country religiously." He then
proceeded by way of Ta-shi-lhunpo and Sakya to Zar, a short dintimce
to the north of Tnshi iiibkha near the Nepal frontier, where he then, or
Hfterwards, founded a monastery.

He then attempted to enter Sikhim by way of Dsong-ri (Jongri),
lut could lind no path, and remained many dayn in a cave named .Wun-
tt'aly* " the very pleasant grove," near Knit-la nan-vm. There " the
.*erln«ting summit of the five i*epositonei4 (of snow)," the mountain
~, Kan-ch'end&a>na ^ transformed himself into a wild goose and cou-
rsed with the sage; and here, "aocoitling to the pi-ophecy of Guru
im-boch'e," he composed ' the book named *'the complete lir>uk of
~orahip and offerings for Kaii ch'en dsii-ha."

At this time anotlier Lama of the Kar-tok-pa sub-sect came by Kangla
Xangma searching for a path into Sikhim, and also tried without
success the sProu-gyab-tak (».<r., " Moukey-bnck rock," with j-efereuce
to it6 semblance to a monkey sitting with hands behind iMick), and
isong-ri, imd the western shoulder of sKam-pa Khab-rug — a ridge of
* Knbru," which nms down to the Hatbong river. He then arrived at
16 cave of .'* the very pleasant grove," and met the Saint, who toM liim
,t as he was not destined to open the northern gate, he should go
round and try the western.

llien Lha-tsiin, traversing the Kangla Nangma and finding no road
beyond the cave of Skam-pa Kha-bruk, fiew mimoulousl}' to the upper

1 *l>«aA u'on t9ih p<>.

put of ** Kabra " (34.000 feet), aod there blew his kang^mg, a&d
after an abe«Doe of two weeks flew down to where his serrants
oollectefl and goided tbem bv a road ri6 Deoogn to Norba-gang, ial
Sikhim.

Here woo after amred two other Kih-ma Limas. B7 '* the westeral
gat« " of Single La came tlie Kar-tok-pa lAma above meutioned,
named "The Great Soul,*'' and a Lama of the Ka-dak-pa 8ab-6<ect|J
Dsmed The (Jreat Sage,' who bad opened ** the soothfon gate", by way]
of Darjiling and Namrhi respectively. The place whesie tbeae
lJm»« met was then called by the Lepchas Vok-MttHf which means **tht1
three superior ones or noblemen/' a literal translation of '*tfae three]
Limas."

The three Limoa held here a conncil at which Lha-teian aud : *" Wa
three Lfcnuu are in a new and irreligious country. We mnst have ■]
• du>peni$er of gifts ' ' (Le., a king) to rule the country on our behalf."
Tlieii the ]^a-dak-pa I.Amfl «aid : '^ I am descended from the celebratedl
Tertuu 5ka-dak Nanrel, who woti a king; I should therefore be tliej
Idng." While the Knrtok-|Mi Lama declore^l ; ''As I too am of royal]
laDMffe I have the right to rule." Then Lha-t£iin said : ^ In tUa]
prophecy of Guru Rim-bo-ch'e it is nTitteu that four noble broihc-.
■haU meet in Sikhiui and arrange for its govemmeut. We are three ofl
theee come from the north, west, and aouth. Towards the east, it
written, there Is at iliib epoch a man named Piin-tct'ok, a descendant '
of brave Hucefttors of Kliam in Ea8t«ni Tiliet. According, therefore, taj
thu prophecy of the Guru we should inxite him," Two messengers wei
tlien dispatched to search for this P'un-t«'ok. Goinjj towards tbej
extreme east near Gaogtok they met a man chuiTiiug milk and asked]
him hi:» name. He, without replying, invited them to aii down, and 3
f^ve them milk to drink. After they wei-e refreshed, he said hiii name j
was P'unttt'ok. He wa» then conducted to the LSmas, who coronated]
him by placing the holy water-Tosc on his head and anointed him with 1
the water ; and exhorting him to rule the country religiously, they gave
him Lha-tHiln's own siimome of Nam-gye*and the title of "religioiu
king/' F'iin-tfc*ok Nam-g}*e was at tins time aged thirty-eight yesns '
ami he became a Lama in the same year, which is said to have been

1641 A.D.

Lba-tfiiin then .spent the greater purt of the rest of his life iu [
Kikbiu), f'Xploriug itti caves and mountain recesses, composing ita
iJimaist legend.^;, aud fixing sites for temples and monastenes. He
first of all built a hut at Dub-de, which afterwards became the
monastery of that name. And he is believtKl to have built rude '
shrines at Tosliiding, Pemiongchi, aud Saug-ua-ch'o-Ung ; though
othern assert that Tashiding was first occupied by the origiuol
I>?&-dak-pa Lama.

In ap[>e&rauce Lha teiin is usually represented as seated on a leo>|

^ ifiy-WjiM ch'tn-fw.

pArd-akm nuit with tho ri^ht leg hanging down antl hi.s bcHly nlmost
bftFfr— one of his titles Is fftf-ruka-pa^ which means "unclad." His
cumplexion is of a (hirk hluo hue. Uthenvise he is »oiuewhAt like
his prototype Guru Rim-bo-chV. A chnplet of skulU encircles his
brow. In his left band is a HkuU cup tilled with blood, and (v trident
topped with human heitds rests in front of the left Hhoulder, The
ri^bt hand ia in a teaching attitude.

He ia believed to be the incarnation of the great Indinii teacher
BhTma Mitra, And he himsfU is lield to have i>eeu j^ubst^ijiiently lu-
ciroated twice as a Sikbim Lama, the last re-ini^-nntiou being </t^
mi Pa-wo, boro at Ok-ja-ting near Sakya, who built thu present moua»-
U^yy of Pemiongchi.

I cannot ascertain the place of his denth or what became of bib b(xly»
b:it he is currently i-eported Co have dieti in Sikhiin of fever enntracted
during a visit to India. The dark livid hue of his skin is wiid to refi-^r
to hi;. ddAth from malignant fever. HLs chief object in visiting India
Wi\&, oiicording to a popidar saving, tu obtain a rare variety of ruddy
bopard-skin (the tola leopard) which is highly pmed by ascetics oa a

»t.*

All his clothing and personal eflects are carefully tj"easared lu
)ikhiin and worshipped as most sacred reUes. They were all stored
at Pemiongchi monastery ontil the Gurkhii invasion of last century,
^hen, for greater safety, most of them were taken to the remote Tfi-

ng monastery. At Pemiongchi are kept one set of his full dress
obes after the style of Guru Kiui-bo-ch'e, including hat an<l boots, his
band-<lrumr l>ell, and dorji% and a mii'aculous purbu. dagger for stub-
bing the demons. These objects are only shown at Pemiongchi nu
special occasions to wealthy worshippei"S, and they are highly celebmted
as a certain cure for barratineas. Couples afHicted in this way, and who
ean afford tho necessary expense, have a preliminiuy worship conducted
in the Pemiongchi chapel, lasting one or two days. Then the box con-
taining the holy relics is brought forth and ceremoniously opened, and
each article is placed on the heads of the supjiUant pair, the ofliciating
priest repeating meanwhile the charm of his own tutelary tleity. Of the
marvellous etticacy of this procedure numerous stories are told. And
should two sons result, one of them ia certainly dedicated to tlie
Church.

Sabseque^ to Lha-tsiiu Ch'em-lK>'s death in the latter end of the
wveuteenth century, Ijamaisra steadily progressed in Sikbim till
latterly monks and monasteries filled the country. The lint and
rletailed descripiton of these are given in the next chapter under
the beading of Monasteries, ^"hat civilization and literature the
.Sikliimitea now jwssess they owe to Liluiaism, and the Lepeha
alphabet too was derived from the Tibetan.

The religious tliaplaced by I^fttnaism were the Piin (Bon), whiA
!B usually identified with Taouifim, and the earlier animistic and
fairy worship of the I^pc-has, which can scarcely be called o re-
ligion. Numerous traces of both of these primitive ^tbs are to
be found incorporated ia Sikhim Jj^maietm, which owes any ei»ecial
f?atures that it poaseeses to the preponderance of these two
elements.

Only two sects of Lamas are established in Sikhim, namely,

the i^ift-ma-pa and the Kor-gyu-pa as represented by the Kar-

aa-pa. There are no Duk-i»a monasteries in Sikhim, nor does there

F^seem ever to have been any.

The Lfimas number nearly one thousand, and ore very numer-
ous in proportion to the Buddhist population of the country. Ia
1840' the Lepchas and Bhotiyas of Sikhim were estimated at
3,000 and 2,000 respectively, but Mr. White, in his censu.s of
Sikhim in March, 1891, gives the jiopulation roughly as: —

T^pchiifl
Bliotiyaf*
Nepale>«e, etc.

5,800

4,700
19,500

3n,()Oo

As the Nejialese, who are of very recent immigration, are ail
professing Hindils, the I^mus are now dejKjndent on the Bhotiyas
and LejMjhas for sujiport; and we thus get a proportion of oue
Latnaiyt priest (o every ten or eleven of the indigenous populatiou.
But this does not represent the full priest-force of those two races
as it takes no count of the numerous devil-dancers and Lepcba
priests j^atronized both by HhoHyas and f^epchas.

In British Sikhim and the Kalim-i>ong section of British
Khotan, the LamaistK numbered in the census of 1891 40,520,
of which 3jG57 were resident in the town of Darjiling.'

There 19 no sign of any decrease of Lamaism in Sikhim,
although large numbers of Hinduized Nepalese huve lately been
introduced into the country, and the government is no longer in

I Dr. Campkzu. in TAc Ot-imuit, p^ 13.
* "Ccosus r/f 1B01 Rtfpt.," p. 47. Tlie tout ItuiltlhiKtJt in Dctif^i. including a Iw*
tbOQSaodi of Uurmese coiivictH in llt^ngal ;nilti, numbi-r<.sl lK».l:£i-

54

IV.

TIIK SKCTS OF LAMAISM.

|HE liirht shwl by the lamp of Lamaism, like that of
most other religions, has been broken into variegated
fragments by the prisms of later priests.
No sects api)ear to have existed prior to Laft-Darraa'»
persecution, nor till more than a century and a half later. The
sectarial movement seems to date from the Eefonnation started
bv the Indian Buddhist monk AtTsa, who, as we have seen, visited
Tibet in 1038 a.d.»

Atisa, while clinging to Yoga and Tantrism, at once began a
reformation on the lines of the purer Mahayfina system, by en-
forcing celibacy and high morality, and by deprecating the general
practice of the diabolic arts. Perhaps the time was now ripe for
the reform, as the Ijamas had become a large and influential body,
and possessed a fairly full and scholarly translation of the bulky
MuUriyana Canon and its Commentaries, which taught a doctrine
very different from that then practised in Tibet.

A glance at the annexed " Genealogical Tree of Umaist
fleets '' will show that AtTsa was the only profound reformer of
Lamaism.

Tiie first of the reformed sects and the one with which AtTsa
most intimately identified himself was called the Kah-dam-pa,* or
" tiiose bound by the orders (commandments)"; and it ultimately,
three and a half centuries later, in Tsoii K'apa's hands, became
less ascetic and more highly ritualistic under the title of "The
Virtuous Style," Ge-lng-jHty now the dominant sect in Tibet, and
the Established Church of Lamaism.

1 Part <'f this dinptcr aiipi'arcd in tho Juiatir iivurU t-l ;i htt January, IfltW.
3 /»Kah-^dani<-i»a.

TUB SECTS OF LAMAlSM.

AtTaa's cliief Tibetan disciple was I>om-ton,' or "Pom Bakshi.^*

to whom he taught tlie mystic Mahayuua and Tilntrik doctriues
which he himself had learned in India and Pegu. Two
other noted pupils were K'xx and Nak; but Dora-ton wai* the
recognized head of the Kah-dara-pa, and he built, in 1058, the
Ra-Deng ^ monastery to the north-east of Lhasa, which was the
first liimasery of the new sect, though the monastery of To-dift,' in
Pu-rang, built in 1(125, is considered to have become a Kah-dam-
pa institution by Atlsa's residence therein. Pom-ton's Bucceesor
was Potova.

The rise of the Kilh-dam-pa {Ge-lwj-pii) sect was soon followed
by the semi-reformed movements of Kar-gyu-pn and Sakya-pft^
which were directly based in great measure on AtTsa's teaching.
Tlie founders of those two sects had been his pupils, and their
new sect^ may be regarded as semi-reformations adapted for those
individuals who fount! his high stan*iard too irksome, and too free
fix)m their familiar demonolatry.

The residue who remained wholly unreformed and weakened by
the loss of their best meml>ers, were now called the Niit-inn-ya
or "the old ones," as they adhered to the old practices. And now,
to legitimize many of thpir unorthoiiox practices which had crept
into use, and to admit of further laxity, the Kiti-ma-pa resorted
to the fiction of Tet'-vxa or hidden revelations.

Just iLs the Indian monk Niigirjuna in order to secure an orthodox
reception for his new creeii had alleged that the Mahayrma d(x;trine
was entirely the comjioaition of Sakya Muni, who had written it
during liis lifetime and entrusted the volumes to the Naga demi-
gods for preservation until men were sufficiently enlightened to
omprehend so abstruse a system, so in the saine way sevenl
^>TiA-ma Lamas now began to discover new gospels, in caves audi

1 *Hrom-*ton rtiyal-wahi 'Byun-^a#.

'J Jiahki is a general taxm in Central Asia for t lioac tnonks CAilcd in Tlbctoo Z<ob-pSlJ
orTeacher; and it is used by Marco VoXo^Ynlr^ i.,305). PalUflvaysit fsMoogoUaiiflNC
sTon, wiiich meaiift "Guide," and Ib appliod only to tho oldest and mo«t Ifarned prirtC
of a community, but the title kTod (-pa) is usually rcsen'ed for Buddha. YuIp attd
othTft bc-licvc it to be probably a corruption ot " JSftilAthn" a Buddhist niendtcauC
tnonJi, and VuUi hIidwa it to Im> uamI as an eouiTalont for Lima by Ra.sliiduddiD. and
in tlif AiQ-i-AIchari. Piwaibly it is rUo relatcil to HWi " A!jftiwi " of Friar Odoric (Mask-
■AH, p. xlri.). Couf. also KUppsk, ii., 105.

4 mro-Wi'*.

These " KevelatiuDB " treat mainly of ShamanUt K6n-i)ii and
other demoniacal rites which are permissible in liimnirtt practice ;
and they prescribed the forms for such worship. About thirty of

^

58 THE SECTS OF L2MAI8M,

these revelations have been discoveied; bat as the number has
been oracularly fixed at one hundred and eight, future contin-
gencies are well provided for. These " Revelations," relaxing still
further the Lamaist obligations, were eagerly accepted by most
Lamas, and they play an imi^ortant part in the schismB which
subsequently occurred in both old and reformed sects. Indeed,
many of the sub-sects differ from their parent sects merely in
having adopted a different Ter-Ttui. work as an ordinary code of
demoniacal worship.

The sectarian distinctions are of a creeJal character, entaiUng
different ritualistic and other practices, and expressed by a dif-
ference in dress and symbols. The creedal differences may be
categorically classed under the heads of —

1 . The personality of the primordial deity or Adi-Buddha ;

'2. SiiecLU soui-ce of divine inspiration ;

3. The saintly ti-ansmitters of this iuspimtion ;

4. ^leditative doctrine or system of mystical insight; '

5. Special Tantra-i'evelation.

«. Pei-sonal Tutelary — a Tantrik demoniacal Buddha of Sivaist

type;
7. Keligious " Guanliun "-demon, usually of Tibetan typo.

In considering the sects individually, let us look first at the
sect forming the Established Church — the (je-lug-pa — as it repre-
sents the oldest of the sects, the Kah-dam-pa, and is the pure^
and most powerful of all, having now the temporal government
of Tibet in its hands.

The Ge-lug-pa Sect, or Established Chukcb.
The Ge-lug-pa arose at the beginning of the fifteenth century
A.D. as a regeneration of the Kah-dam-i)a by Tsoft-K'a-pa or \Jh
zaii-tak-pa^or Je-l{im-po-ch*e, though he is better known to Euro-*
peans by his territorial title of Tsou-K'a-pa, that is, ** Native of
the Onion Country," the district of his birth, in the province of
Amdo, now within the border of China.^

1 n'a-wii. Skt, Dartatui.

a b/^-birt« (at-z-t. (Cf. KopPKN, ii., 18). O.M.,n5; 7. J. .V. A., 1882, p. 63-57; Pakd.,
No. 41 ; HowoKTH, vjt. at.
'■' He was boru in 1S55-57 at Kum-bum (sfv:- its photograph at page 280j.

ESTABUSIIED CUCRCH OJt GB-LVQ-PA.

He was probablv, as Hue notes,' influenced by the Roman
fttholic priest?, who seem to have been settled near the plat-e of
birth. Hncs tradition runs that TsoA K'a-pa had inter-
with a stranger from the West with a long nofie and
viug eve«, who is

Bur&e

believed to have
been a Christian
missionary. He
gtodied at Zhar-
<.'h*iift, in Amdo, nnd
thereafter at Saskya,
DiRnng, and Lhasa.
He wrote many
bookis'^ and motft of
the extant sacerdotal
manual!) of the Ge-
lug-pa sect are al-
tribated to him. He
died (or, as is popu-
larly believed, as-
cended to Heaven 'J
in 1417, and wan
canonized as an in-
ciimatiou of Mau-
jusii (or, ae some
say, AmitSbha, or V^ajrapani).
fiidered superior

K?gfal-U*at>-rjc (disci plr>.
Viijn>bltftlntra \ tutelar;).

mK'w-grub-rj« (dlMl(il«).
A votary.

\\\i\ by the G©-Iug-pa he ia con-
even to 5t. I'adina and AtT?a, and is given
the chief place in moat of their temples. His image U placed
above, and usually between, those of the dual (jrand Uimua — the
Dalai and Pan-ch'en — and, like these, he is given the title of

^^iyal-u.iiy or The Jiiia or Victor. His image is also worn as

^K chann in amulet boxee.

^H Tfiou-K'a-iKi receiveii the tradition?; of the Kah-dam-pa sect

^Brom the Luma Cb'os skyabs-tzafi-po, the seven ty-fighth abbot

^Bb succession from Dom-tou.

^^ Unlike Alli^, Tsoi\-K'a-pa was an ardent pro^elytizer, and

1 TrtirwU XH Tartat'i/,(^tc., liAlurr"* tl^uis., Vt^ 48.
t Qu«f uf Whidt WOK TAr firailual ff'ay (/ynu-rim}.

y* Hi« tuBnttuiA is crlebi«t«^d -during ihf LiUnamt ffkilval of L^mpR.

<.iK-LV<VPA Monk and ATTEND\yT.

of KiTwtya-keeperii or " I)ul-tm Ldmas.'^ He also made them
carry a l>egging-bowl, nnardlm-eiuma,^ prayei -carpet,* and wear
pHlclied robes* of a yellow colour, after the fashion of the Indian
meudicaut monks. And he attracted fnllowers by instituting a

1 Including retirement dunnj; Leut for mciiitatiou, etc

* Tlie sht-yam or cresccatic cope or cape.

* y»ling-wa.

* dnuHlrubx. Sve detailed dfgcri|>tioii at p. 'JOO.

filly ritualistic semce, in |mrt apparently borrowed from the
riittian missionaries, who undoubtedly were settled at tlmt time
in Tsoft-K'a, the province of his early boyhood in Western China.
He gave the hat named pdii-88a~siu-riu, or the "Pandit's long-
bailed cap *' ; and as it was of a yellow colour like their 'dress, and
mfbfi old Laimaist body adhered to their red hat, the new sect came
^o be popularly called the S^n^Ber or " Yellow-cap," in contradis-
tinction to the S'a-mnr or " Red-cap " and their more aboriginal
B6n-pa co-religionists the H'a-^uik or " Block-caps/' ^

This seems to be the origin of the sect -titles depending on the
colour of the cap. The Kah-dam-pa are said to have worn red
capfi, and certainly the extant pictures of Atlsa and other Kah-
dam-jja Lamas give them red caps.

Tfioii-K'a-pa named his own monaBtery, which he built in 1409
about thirty miles eiiat of Lhasa, Gah-<ian^ or Paradise, and it is

Kid that his followers at first
jnt by the name of Gah-\\i^-
\A or " Followers of tbe Gah-
dan fashion " ; but aa this name
was ill-sounding it was changed
to the more euphonic OV-!ug-
pa or " Followers of the Virtu-
ous order."

The special sectarian dis-
tinctions of the (ie-lug-pu,
which represent the earlier
Kah-dam-pa sect, are that this
—sect has the mythical V'^ajra-
^■bara as its Adi-Buddha ; and
derives its divine inspiration
om Maitreya — " the coming
Suddha,^ through the Indian Saints ranging from AsaAga down
AtTsa, and through the Tibetan .Saints from his disciple
roni-ton to Tsofi-KVpa (Je-Kim-po-ch*e). The Ge-lug-pa mys-
tical insight {Ta-vxi) is termed the Lrnn-rim or "the Graded
kthf^and their Tantra is the "Vast Doer" (rgya-ch'en spyod).

VAJUA*DaAILi.

t

S See page IM for pictureti uf t\w oips.
» Skt., "Tuahita " ur the Hftppy place.

63

TBB SECTS OF LlJfAISJ/.

Its totelary demouiacal Huddha is Vajra-bhaira^'R (Doije-'jig-je),
aupportKl by Samvara (Dem-cU'og) and Guhya-kalii (Siuifi^-dti).
And iu Guardian demons are "The Six-armed Gon-po or liord"

,^^H'

fklbi

■S.^\

U'

^<WWfttb:^

Tut Tl'TElJlRV TaM din's CuA-UU.

and the Gt^at boree-necked Hayagriva (Tarn-din), or the Bed
Tiger-Devil.

But, through AtTsa, the Ge-lug-jjasect, as is graphically shown
iu the foregoing table, claims also to have received the essenc*? of
Manjusr-rs doctrine, which in the leading light of the Sakya-p«
sect. For Atisa is lield to be an incarnation of Maujusn, the
Bodbisat of Wi.sdoni : which is merely a way of stating that
he was the greatest eipbodiinent of Buddhist Wistlom that
ever visited Tibet. Andin the person of AtTsii were also united
the essentialfl of the Kar-gyu-jwi sect by hip pujiihtge to the Indlaa
sage Nuro.

KAR'OrU-J*A SECT.

63

Thas the Ge-lug-pa sett claims that tliroagh Atisa it has
;eived the special inspiration of Maitreya, and in addition all
U beat in the special systems professed by tbe other two re-
led Mct$.
The purer morality practised by the Ge-lug monks gained
them general respect. So, despit-e their internecine feuds with
the Sttkya-pa and other rival sects, ita Church grew in size and
^^iduence, and became a (>owerful hierarchy with the succession
^Hr its chief abbot based upon the theory of Ke-incamation»
^Hftmely, that the spirit of tlie dend chief after his deatli is re-bom
pd a child, who was forthwith found by oracular prciiage, and in-
stalled in the vacant chair.

Tsofi-K'a-pa's nephew, Ge-dun-dub, was installed in 1439 as

the first Grand Lama of the Ge-Iug-jMi Church, and he built

the monastery of Tashi-lhuupo, in 144a, while his fellow workers

Je-vShe-rabSfi'i-age Gyal-Ts*ab-je and Khas-grub-je had built re-

sfjectively De-p'ung (in 141-ij, and Se-ni (in 1417), the other

great monasteries of this sect.

^H Under the fourth of these Grand Lamari, the Ge-Iug-i)a Church

^^^s vigorou-'ily struggling for supreme power and wa8 patrouized by

r the Mongol minister of the Chinese Government named Cbong-

Kar, who, coming to Lha^ as an ambassador, u^iurped most of the

pi.iwer of the then king of Tibet, and forcetl several of the Kar-gyu

and I?iA-ma monasteries to join the Ge-Lug-pa sect, and to wear

the yellow caps.

And, as we have seen in the previous chapter, the Go-lug-pa
sect in 1640, under its fifth Grand Lama, leapt into temporal
power as the dominant sect in Tibet, and has ever since remained
the Established Church of the country.

Since then, however, the Ge-lug-pa sect has gradually retro-
' graded in its teneta and practice, till now, with the exception of

itii distinctive dress and symbols, celibacy and greater abstinence,

^^kiiil a slightly more restrictetl de\nl-wor?hip, it differs little from
P^fae other Lamaist sects, which in the pride of political power it
BO Openly despises.

Tbe Kar-oyu-pa Sect.
The Kar-gyu-f>a, the next great reformed sect after thn Ge-lug-
'pa, was founded in the latter half of the eleventh century a.d. by

64

THE SECTS OF LAMAJSM.

liSma Marpa * of Lha-bra^, who had visited India and obtalDed
S})e<.-ial instructions from the Icdiau Pandit Atisa and hit
teacher Pam-thifi and Xaro, the janitor of Nalanda University,
who never visited Til>et. But as Marpa and his successor Mila-

ra-i>a, while nominally having

^^

Marpa.

a monastery at (rro-bu-luft and
sGnib - p'ug - matoga, respect-
ively, led bennit lives, th
real organizer of this sect wai
the Kah-dam-})a I>ama, Dvag-
po Iha-rje, * who founded the
monastery of Ta'ur-lha aboul
1150.

The name Kar-gyu-pa
means a "follower of the suc-
cessive orders," expressive oi
the fact that the sect believi
that the rulings of it^ latei
sages are inspired. Naro*)
teacher, the monk Tilo or Tel(
(about 950 a.d.) * is held to have bten directly inspired by th(
metaphysical Buddha Vajra-dhara,

Its distinctive features are its hermit practices, meditation in
eaves and other retired places, and the following speciali-
ties : —

Its inspiration was attributed by their saint Tilo directly to
the Adi-Buddha Vajra-dhara. Its mode of mystic insight (Ta-iva)
is named Mtth/lfnudra '' or " the (Jreat Attitude," also called
U-mahi Lam or " the Middle Path," and its Tantra is ** 8um-

' MiupA« acc^^rdiog t« Hum-pa K'an-p<.Vij Cli*o!«-'byiiii, wan bom nt Gr*>-bu-liift
pt» ^ar, aa the second son of dbAn-p'yug-'f»d, his mother Iieiiig sKoi-ldan tKyi
yni». His »un whcQ riding to Talun^ monaat<;ry tu witnetis s Lanis's dance wu
thrown doirii the cliff and fearfvUly mangled owin^ to his horse in ii rocky dAflto
taking fright at tlio flight of noma rock pigeons. This scene is pictured oft«n la
Kar-gj-u-pa templ<'a. (Cf. also Paxd., Xo. 83.)

3 Also called rJt tGam-po-Va with title mnaM-mtd. He wns a natiroof E. libel
beyond Kongbu; died 1IS2. ^Cf. Pakd., No. 33.)

* hKaAA>rfft/ud-pa,

* cr. TiKA.i 228, Paxd., Na 17.

* P'y^B''^'**'^'''^" usually contracted to •' <? A'ay-fAVn."

ff

ir-/wuiU-flum,^ Its tutelary (lemon is Samvara. Its guardian
pity *'The Lord of the Black Cloak.- Its bat ia "the ineflila-
tion bat with the cro8s-knee,«," bearing on ilc front this emWem as
a badge like a St. Andrew's cross (X)> and a conicnl centre-piece
representing a cave elsewhere. And with these technicalities was
aftjtocinted a stricter observance of the moniistic rules and discipline-. — -?
The most jwiJiilar Kar-gyu-jwi saint, and one who, while found- '^
iug no monastery, did more even than Miu"|wi, to establish the sect^ i:^-
,s Morpa's pupil, Mila-ni-pa.^ He never visited India, but led a
andering ascetic life among the mountains of Tibet, and bis
100,000 songs* containing much Tibetan colouring are {)opidar i*\
ongst all the sects of Lamas, and his name is now a household
ord throughout Tibet.

He is pictured, as seen in the annexed illustration, as a thinly-
cla/] ascetic almost on the Indian model, enduring great hardships
of climate aud expos^ure, and a great magician conquering many
demons. His picture is surrounded by scenes illustrative of the
,ding events of his life.

His biography is sketclied here in a footnote,'^ as he is a person
imijortance in Ijamidsm, It is contained in a bulky volume

W
I^Vai

, KM

M.irpa's grriplitro wita iKuod upon the " mnnm-Ien byin rlnb«," which lip dilut^^d an<l

\xt*d with xn»rf mystic Tantraa ; Ii'-nrc his Tantra is c«Ilt_"(I " tlie mixrd " («uii-'jug)-

*>c.illrtl p«<-jH'riris t)n?"mdohiS8-8t'mn-pn-nyiii." iin(11JK'<')*nt<'rio**gn/iy* iugfl We

st<tn (lltyer iii»hJ. which .ire reforrcd to in th" chnptcr mi TKirlrino. Fi)r som*' tprhnical

■tails rvgnrdini* spwral secLs, jn-e trnnol. hy Saiiat, J. A .S.Ii.t ]S83 : aUo K.uisav'.s />iVf .

• nffon-jM) iMir-nag.
« Mi-Li-ra«-pa or '•the Cotton-clad." (Cf. Cmma, Cr.,18l: TAba., 328; Paio)^ >'a 3] .)

• jjlu-'hum.

• Hr- vtnr, born at Ky&-t'ian-t«a in (he year 1^8 a.d., on thr 28th day of the noonth,
iimlrr \hv pUnp-t phur-bii, and naiivd Tlioa-pn-dj^al. His father, Milii-slius-rab-t^'aU
•its'an. waa a wfAlthy rai-n-haiit i(f the K"un-po clan of llni-chan-eh'ug, and his

\vt wan Oyah-taa dkar-rKvan. Tlio fathi'jr dit*d when TIn>R-pa-dgaI (tbi* young
) was only s<>v*'n yars nid, U'sving liin iirii]x.'rty in liis brothfr'a chargp till hij
Sfin ri'oched hi« inaji>rily at riftiH'n. Thin unt'Ic, btiwfvi'r, niipropriatt-d i-vrrj-thiiig Xa
hiinsidf, and left young Mila nnd his mother di-^slitiite, ami tvi-n prrRPcut^Hj tln;m.
"toung Mila**! mnMier, tJiprefore, sont her son t'> iM'comt* a Lama in DTih-r to team the
'*»-ort of destroying people by 9orc**ry. Hi In- Btart^'d off fnr I^htin-grub grong
K'an in Gutt-t'wi-ntod, and there joincnj a pjirty of m^nks on their way from
Upper Sari to V: ior Central Tibet). Passing Vag-sde, and crossing Mar-tsai'i. tie
n-acht'd Tonduh-nuja in C, and found at Var-hin skyo-mo-Kruh a learned
•'mt'u'' U-aeher named Yun sTon-p'ro-rgyal, who tauj-lit him Boreer)- for KevenU
yean, until he ohtalnetl the power tu destroy liiit cruel nnclf'a houtK* and gear. After
bring instruct*'*! in thf mode of oomiKdling haihttijrius, he went t«j MajjiJn (or gTsau-
ron-gi-nar), and then to Ch'os-Ia sging, wh«'n; he became a pupil of Lama Marpa, who
bod riaitMl India. Uen» he was set many tiresome latik.s by Monm, such aa building

an
iin..v

^'

I hill

w

rK'a

X

THK SECTS OF lAMAISM.

ascribed to bis disciple Kiis-cb'un, and date/l from llje hermitage
of the latter. ^

APFII.UTION OP 8UB-SECT3 Or TUB KAB-QTaPA.

MARPA.

ft TlboUn uul ropil- of KAropk,
b. mio. d.

MILAlU-PA.

b. loss

M«Miiu4 Ovi
b.

d. list

r-p<fZ>fa«H«.

' 1152.

Rlncfa'«n-D'tin-
t!"o» or BVrU.

Errr. to IliiH.
il-KU.N(i I'A

imu)H> fo4liuli»t

..slWtflunK Uon.

iaUTSi

TA-i-UNrt-PA

ftulktgot.

" KarmftBAkahl"

(fUn-liyiin-
Dorjo or Dtu^uM

(MKhy«B-pA>
b.lli» t (1.1192
K*R 4 A PA
Siib-KWk.

vKBflKib toonilBd
Bahuv moiuwterf

J INT. %a IISO
ppn- DtnC-PA

8Bb.»M4.

Z'fttMHlmn Va^'

d lwa>nui n • my «) .

MMdlo and

itoiithcni

DD« PA

Nin-nurvr.,

NiD-anrer.,

forts and pulling tltom tn piocofl again, and Qi« pictures oF these tasks arc ravourite
subjects for freaoes in Kar-frpi-pa nionast«r{<». As the tasks sermfHl i-iidlcm and
Harps still wiUilii'ld itwtruction. tiic youii^' MUa fltnl, lAkiiig with him the Indian
sotut Naropa'a »ix-Nit«' onunu-nTd aud /wrfmH-m^^t-rosary, whicli \y.u\ Imvii in
MorfKi's kci'piiiK »« rt'tlcs ; iiiid which yuuri;; Mtln ublaiiUHl iKMsrHsi'm of by the I'on-
ntraJiM' "f Murp-i'iwife, I'Dajr-nHHl-uii. Tlicw ri'lics he offcn-d to Liiiiiji r.S'og-pa, wh«
in rotum ifnvt? him instructiun uml the incditatidn of (!r(>h>lil.ii) p'u^-pii. Hi^n
31arpa rocalli-d him ariJ initiut«!d him into the mytitHrii'H of tho in^igic ojrcl<ii. and
^ve him thf (^sobTit: nniiiL' of dPal-«'M-fia and tlic comiiion name of Mila-nlo-rjf
rgyal mts'aii. and wt him si-vcre asi-rLic cxiTcini's, >lennwhile Marpa went to India,
and met the monk .Virftpo at tht- motiAstcry of Itiila-hari, and was taught 'pVwa-
Jton-'jug. and relnniwl to Tibet by Ch'o^-Ia jjaii. Wht-n Mila returned home, hp
found ids moUuT dead. «o he rlwi-lt In a c-ive near by named Kan-mdsod phug.
Tlirn his undo and aunt a»«aulte<l )iim nti \\\» bL-},'^iii^ exeursions, but though itoesiMs-
ing tilt- power uf deslroWng them, he prefern-d tu flir fmin Uiem lo Hra^ Kar-rta-sOi
Doar Kyt-fDo, when* be mnaiUMl in medilalion far i*i|fhti.>ifti years, liWng solely on

TBK KAR-MA-PA.

6T

XAft-nl-^'t chief popOt were iVrag-po-Dia-ije,^ wbo contintiert
MDonEaon of Ih^ ortbo(k>x KiU--gyu-(A diH-trinf, anil Ku-
*oA Dor-je l^-p&.* vhodid not ioter^sf hiiuifelf in oi^rnnixntion.
The hemut-fmtmv of Uu^ sect rendered it 90 nnattnurtiv^
serezal siib-flecU soon arose which dispeiuMd with the nri'^ft-
Car bennilj^re. Tbas apjieared tbe :$ut>-6ecta Knr-ma-pft^
l-kvBg-fM, Ta-lang-pft, imd I)ak-|)a (the fonn dominAnt in Hbn-
I, vhicb differ from earhoth^r merely in Iimving eiioh adopted a
difiereait revelation from tbe Sifi-tna se^'t a? a code uf demoniacal
wonbipi, azkd so reliaiog the parity of the former Kar-g;>-u-pa
pract ice.

The^e differences an- ;4bown iu tbe foregoing table.
And the image of the [jortioular founder of the sub-sect jihans
with that of their Adi-Buddtia, Vajrodbara, tbe chief j>Uoe in their
temples. "" ^

The Kar^na^pa sub-sed was founded in the middle/>ft he t welft b
itary by Kar-ma-pa lWi-cb*uA £)or-je, also named Dii-sum
'yen-po,* a pupil of the aforesaid I)vag-|x>-Ilia-rje. Mis mouus-
y of S'o-Ts'ur Lha-lui'i,* built in 1 154, ul Ts'ur-p'u, about
oue day's journey to the north of Lhasa beyonri Sera, is tit ill tbe
|uarter5 of this, the most (wwerful of all tbe Kar-^yu-pa sub-
ta,^ This Kar-ma liima does not appear to be ideittical with
the famous " Kar-ma-Uakghi,*"* wliose image is the central one in
all Kar-ma-|ia temples, for his birth is placed by Csoma Inter,^ Tbf
ninth bead Kur-ma-jwi Liima v>i\^ nametidifu-pu-bar Phyug Uor-je,
and mm alive io 1725 a.D., when the then raja of Sikbim viHita.!
him in Tibet and was prevailed on by him to establish 8onie
Kar-ma-^M monasteries in Sikbim.
The so-called monastery, though it is only a temple, in the
Bhotiya-baati ** at Darjiling belongs to this sect.

blc*. and perfonninB many miraclos. Ttieii bo went to Wg-rj pldin, whfir lii>
; Pftri. Ititf tratisUtor, and his pupiU. ThtTcafUT ho went to 'Brin-yuE, ami arier-
~wmnls to ft can> in lAb-^-du-gar (? Mount Everest), where he diocL His fATi>urit4<
god wu Kuvera, tlie King of the Yak^ha genii.

1 Also called rJe-Tflun fftiain-p*;. See Tandeiu No. 33.
3 KiA-ch'uh rd(>-rje gra^^|ia, burn lOSS.^tounded ItOA-ch'uii p'ug innnasti'ry.
if R-iri-liyiin-nlo-rJe diu-gsum-uikVuft'n>'>t l^ru 1109, ordaiDcd 1124, iIuhI 1102.
' Td'u-niU'ur.

It waA zealously patronized by Dvni Zati-|M>, a King nf Wt'^trm TilM't, with hi*
pitiil it Shigatae.
Cf. CMtMA, <!>, 1*1 ; J.,4.S.H^ 51. p. M ; Panu. Ni.. 3D.
In Uram.t 185. Kar-uiu-Bjiluhi'it birtli bt givuu a^ 1177 A.D,

p3

fit*

THK SECTS OF LAMA ISM.

It. diflferft from its parent sect iu having ^ptrog^td€^d towanlii li»
NiA-ma-i>fi ]»raftk'ea by adopting llie Nift-ma revelation fonnd
in Kong-lw and entitled L^T'-to Lift-]ia,' or •' the IcK'AlIy rev«vkd
merit," and some also have Mah-ts'on-jia, Few of the Kar-ma
[.arnas are celibate, and Marpa, the founder of the jinrent ml
(Kar-gyn-pa), was married.

TliH next great rtub-Kecl in the Uug-i>a,- which also arose with i
pupil of Mila-ni-paV disciple, l)vag-j». Its fouiHier was Pag-Sam-
Wang-i>>,' and it origiuntwl in th(» ^Nani province of Tibt-t aNmi
the middle of the twelfth century, at the Halung monastery, n«ir
tryan-tse, in Tod or Upper Tibet. To emphasize the ehang** the
mona!*tery was called />H/7-Ralung, and a legend of the thunder-
dragon or Dttg is related in conuection therewith, and gives tiir
sectarian title. It adopted the same revelation as the Ui-kunp-
pa, but there seems Bome other distinctive t«net which I have not
yet elicited.

Much confusion has been caused in European books by mif^
using the name Pug-pa, employing it as a synonym for the
**re<i-hat " sect, which |)ro|>erly is the Kift-ma.

The Middle Dug-pa and the Louder Dug-jwi arose soon after*
wanis. The Middle Dug-fxt adopteii the revelation of Sfifi-gras-
lin-iwi. This is the form of Kar-gyu-i>a which now prevails ia
Hhotan under the name of Lho Dug~pa or " SoiUhem " Dug~yo,
Its chief liiima in Z'ab-drui'i Nag-bai'i-nam-gyal/ a pupil of Padm*
f/kar-i»o" or *'The omniscient white lotus,^ who leaving Houlhcm
Tibet in the seventeenth century A-D.,** settled at "' ICbags-ri rt«
mgo " in Hhotan, and soon displaced I he Karthok-pa nnd otlier
forms of Nin-ma T/umaism then existing in that country, and
which are reputed to have been foundwl tiiere directly by 8l-
Padma himself, who entered Hhotan via gZ'a«-ma gart and left
it by mDuft tsah, and at (i(ion-ts'al p'u are still shown hi;:; foot-
prints on a rock, and at the »Pa-te tak-t8*aft or tiger's den."

> lji»>*prod-Un-pa.

' *bnis-pa. It is Samtkritint^d in tti*' Climliicle of 5rajf-wan Nnm-g'ya] lu i/f^
.Smm or '• Cloud-voto*'," tlnnulir N'iiifj ri'^nrdfct as tln^ dragim's roar.

* HPa^-btwm (rtKii'i-p*), who sui'mB t« he idcutinjil with, nr jmtroniawl t>y, *0k»-
mgttn rtj4aii-|>a /-fiyfil nu. "Thi^ Victory-clnd Tatmn of Aniniale " (? Iwrii IIW a.d.).

< Uin title is bd\iii-"ynn-r\ioTie, or " tlie Vajm whicli Softtiied Uie Devils."

» C«»MA, J.A,S.Ii^ 18Si. 126.

" Arrordinit to tht' Tliaii-yig «!e-/na. iome liistoric nott^ nn the histor) of Laiminn
ia Bliotaii are to \w found in tba Iwdk Lhu-Oi'oj 'byuii.

THE DUQ-PA AUD SA-KYA-VA,

69

In Bhotan the Daj^-pa sect posaesaes the tem}>oraI as well a^ the
piritual power, and lias suppressed all other secU there. Some
BtHils of its chief raonaateries and hierarchy are givea in the

:;inl chapters on these two subject!^,
'llie i)i-A:un<7-prt,' another large sub-sect, also originated with a
pupil of Dvag-po. It take* its title from the Di-kung monastery
foaoded by Rinch'en-p'un-ta^og and Je-spyan-sfta-wa, in 1177 a.d.*
Its revelation U Nift-ma the Padma-lin-jta.

The Ta-Zu H7-/»a^ issued from theDi-kiing-pa and takes its titJe

from (he Ta-lung monastery founded by Nag-<:?t>aft-ch*o»-gyalpo

1178. They differ from their parent Di-kung-i>a in admitting

the revelation work adopted by the K;ir-ma-pa, namely, the

lliA-pa.

The Sa-kya-pa Sect.

The last great reformed sect id the Sa-skya-jMi * or Sakya, taking
its name from the yellow colour of the scanty soil at the site of
itis first monastery in western Tibet, founded in 1071 A.D. It
grew into a most powerful hierarchy, and attained for a time the
reoiporal sovereignty over the greater part of Tibet before it was
eclip.^d by its (ie-Iug-i»a rival.

lis* founder was K'on-dUon-iach'og rgyal-jw,* a pupil of K'ug-
pA Iha-btsas, who claimed inspiration from the celestial Bodhisat
of wisdom, ManjusrT, through the Indian sages ranging from

INagarjuua* to Vasuputra," and he mixed together the "old*' and
Lhe "new" Tantras, caJliug his doctrine the "new-old occult
■ystery *' * of •* The deep sight.** ® Its mystic insight is called
pTbe fruitful path."*** Its special gospels are Nfigarjnnas Ava-
pisaka, Va-ubniidhu*s Paramartha. Its tutelary demon is Vajva
|l *Ori-i;uii.

* S»-4ky»-|iA, from {^-iky>i = "tawny earth."

,* Uurn 1083. I>etaiU or tlu! a)-S.'t am rouml in tt^ rt.>cord8, 'V\vi S.vakya Vfy'tt'aA.
i* These are giveu as Cujidra-Kirti, Rig-paliiK'u-p'yug, BuddliA "rfguiw "-palA.

* Tab^ru. — V'iuujvutnL aecmfl a titU- of thr ^n^at liidina nimik VasulNuidtiu. tlic
Xua of JuuLOgA^ and tlm ni»ccial tnuumitt^jr uS Nuffirjuna's purer SautrinLika

iiic^ iiupinMl by ManjiiKp.

* itMtr-i'dii.
:rjih-mn-li)U— ff'dMMira darfaMi.

!

TUK HKVTS OF lAMAISM.

phurpat for whose and other dpmonist vorehip it borrowed I he
Nin-ma Nwks, D</rJ€ pknrjfachl ck'offa: and from the newer
school were taken Dein-ch'ok, Doije-kando, Den-z'i, AL-ihii-raaha-

ma-yab, Sartgya foj^a, and Dorje-

s'^fi

Tim Loud (-PiiarD) Gua.

dittsi. Its demoniacal Guardiam
are " the Gaardian of the Tent,"'

and » The Face-Lord." ^ Its Hit
IK 8a-z'u. But now except in a
few externals it is prartiealJj un-
dintinguishahle from the ^ilk-
niti-jMi.

The Sa-kvB-pa has two re-
formed suh-ficcts, namely, the
Nor-jMi and the JonaA-pft.
These differ from one another
only in founders.

The J(>-nafi-po issued from the
Sa-kya-|>a in the person of Jc-
Kun-gfth-doI-ch'oK ' in the he-
ginning of tlie fourteenth century. To thi« sect l>eIonged the
illustrioua historiograph«?r, Lilinu-TriranStha.

Taranrithii, sou of Nnm-gytd P'iiu-t.s'ogs, wats honi in Tsangon
the 8th day of the jiig-inale-tree year, corresjwnciing to 1573
A.D., and was exiled Kun-f/gah sKyift-po,* or ** The essence of
haiiifincsR." He studied in ihe .T<Miang monastery, north of Sakra
undtT the religions name of 'ITirHuatha, and in his forty-first year
built himself a monastery in the ueighIx)urhood, which he named
?'Tag-/wten, and filled it with many images, books, and caityas.
He latterly iiroceeded lu Mungoliii at tlie iuvitatinu of the people
of that comilry, and founded there several monasteries under the
auspiceg of the Chinese Kmpcror- He die<l in Mongolia, and was
canonized under the title of "The Reverend Holiness," /tf-feir?i datn-
pCU^ And his "re-incarnatc" successors are now iuMalled with
great magniBcence as Grand I^mas at l^rgya in the Kalkha

' mUon-pogiur.
- ' iniian-ztial.

> \l1io »ii>ms also to he calk-d Ool-bu Hltcr-rgyufi. liorn 12W), and dii^d 1803.
* sy., Anoiidti^iLrblia. Am^thor acoouut givos the iiaiut! u Sri-gcod rdoije.

TSIK SA-KVA AMi TAUASATIIA.

71

pi'oviiRt? of Mongolia, to the eiist of I*ob-Nor. .Sliortly afVer hia
(leatb, both L'rgya aud his oKI mouastery — which was renamed —

I

1
f

--

^^^^^^^m »

1

;

r:-?=^:N .^T^Wl

'l^^B

m^Ui

F^Y,v. -r'^S^^H

Wk,

Wa

^v :w^ /

K

w*

'^Ar'^-'-.-^fc

Rlv

1

i\

•a-

^^^^

*' P'iiii-tK*u-liii,** were forcibly cotiveHe*! into (le-hig-pa inslitu-
tioiiii, by the aggressive Dalai lijlma uii liis becoming priest-king.
The iVor-/>a, founded by Kun-gali Zafi-po in 1427, issued from
tlie Sa-kya-pa at the time of Twoi'i-KTi^wi. Its founder ditioarded
the Nih-ma element in its Tiintrik system, retaining only the
"new.** It haa many monasterieB in eastern Tibet.

ra

TUB SECTS OF llMAISM,

Tajc KiJ<-5u-rA Sects.

The wholly unreformed section of the LSmas was, as we have

seen, named NiA-ma-i»a, or **the old school. It is more freely

than any other tinged with the native Hon or pr^-Buddhi*t

practices ; and celibacy and abstinence are rarely practised. Thii

Slk'MA. LaHA6.

is the real " red-hat " »ect of Lamas, and not the Dn^-pa as is
stated in Eiiro|)ea!i Iwoks.

It rej^anls the rnetaplivMcal Buddha Samanta-bhadra as its
primordial deity or Adi-Utid(lha> Il« mystic insight is Muhx-
Utjianna (Dwp-ch'en) or "the ^rcat ultiinatp ]iprfection." It*
tutelaries are ** The fearful Vajra" (V'ajra-"pburl>a") and Dub-pa-
kah-gyeJ Its guardian demon is ** The Lord G-tir."^ It worHhijis

■ ftOrub'pa /'k»li<brfyAd— Uie tutelAry of tltn Gum St. Padnia.

' liur-tfuo, a two-luinil(Hl demon, the higlit>st of the Ave ** Pal-goii."

T}fE K/N-MA.

78

lie Guru Padma-sambhava, the founder of LTtmaism, in a variety

forms, both divine and demoniacal, expressive of his different

is at different times, and also his favourite Kashmiri teacher,

Siiiba, and the Indian teacher of the latter, Gah-rab Dorje,

5 derived his inspiration from the celestial Buddha, Vajra-

Itwa, who in turn was inspired by the primordial deity, Saman-

-bhadm Buddha.

Its peculiar red cap is uamed after the Guru " Urgyeu-pau-
and with these cbaracterietics it exhibits a greater laxity
In living tlian any other sect of Liimas.

But even the NiA-ma-pa, t^o, lias it« sub-sects, based on the

wloption of different revelations. Its chief sub-sects are the

Dorje-tak-[ja, Mindol-Ui'i, Kar-tok-pa, and Na-dak-pa, uamed after

, their respective founders or |tarent monastery. But their ditVer-

^bces are very trifliug.

^^ The Dorje-tftk-pa ' is uamed after the greatest of the existent
Nin-ma monasteries, to wit, Dorje-tak, near Sam-yiis. It follows
t!»e revelation " found " by Krod-ldeui in Zafi-Zjii'i Lha brag,
and its chief branches seem to be at Hug-pa-glifi, Tua-tigi Lha-
ri zim-p'ug, and TVg-mc'og gliil,
^L An offrihoot of it is the Nah-dag-pa,- taking itn name from its
^wunder, Nah-dag, *'the owner of domininn," and of royal lineage,
and represented in seveml Sikhim mona.steries.

Scarcely inferior in extent and loputo to the Dorjc-tak-jva is
the Miu-dol-lift-pa,* also named after its chief monastery, Min-
dol-liA. Its revelation was found by bDag-liug-|Mi, and its chief
brancheH are at sLe-luA, P'ui'i-po ri-wo-ch'e. And in Sikhim
it is represented by the large Pemiougchi monastery, which until
a few years ago waa in the habit of sending to Atin-dol-lih batdiea
^f its young monks for instruction iu the higher discipline and
ritual.

The Kar-tok-|»a,' named after L^ma Kar-tok, " The nncler-
stander of (he preceptu,'* ailnpt the revelation of kLoft-ch'en
itab-A'byuii found in the lake of sGra-mdah. Its chief monas-
teries are at Byan-ch^ub-glift and sDe-dge ("l)er-ge") in the
extreme east of Tibet, and the e^eat of a large printing establish-
ment and township famous for its inlaid metal work.

Uio-hraj;-lha-luft-j«i follow the itrvelAtion of PadoOft-liA-
thc l)I-kung-i«i sub-sect of the Kar-gyii-po.

The Lhii-tsnn-])a, nainwl afier the founder of Sikliim LTu
(witipt fhe revelfttion of 'Jab-ts'on-|>a, found in Kong-bo,
the Lii-t*d-lid-pa.

Thk Z'wEn-PA.
The Z'iged-pA (** the mihl doer"), or passionless ^V."*cetif. i* i
homeless ineudicaiit of the Voffi clnsi^, luul belonging to nrt
in particulnr, though having most affinity with the Kar-£
They are now almost extinct, and all are regarded as saint^^vbofi
their next birth must certainl)' attain NirvSiia. They carrv thij
bone trumpets, skull-diuins, etc., and in the prejiaration of ti
instruments from human bones, they are required to eat a ma
of the bone or a shred of thecoqweV skin. The founder of the »nli
was I*a-dam-pa iSai'is-rgyas ( P Juaiiaka- or Pitn-Buddba), borai
Jara Siu(d)ha, in India, his father being named brTson-'gni?-g
ch*a and his mother Rashn. He visited Tibet, in*? Kafr-hmiri
Na-ri, about the lieginning of the twelfth century A.l>., his fiwl^
visit being in 1112 A.n. As this order is highly esteemed to
Tibet, I subjoin some details of its chief saints.'

SUMMABY OF SECTS.

U will thus be seen that Lamaist secta se^m to have arif**!)
in Tibet, for the first time, in tlie lutter part of the eleventli
century A.i>., in what may V>e called the Uimnisl Keformatioii,
about three centuries after the foundation of Lfuuaism itself.

They aiTtse in revolt against the depmved liimaism then pre-
valentf which was little else than a priestly mixture of demonolatr;

* 111 Tiljvt I''ii-iijiin-i»a tiuiglit liifi doctriiifs tflZ/<f|l^■;iIlM'•1;^'«-^''*«" ainl ^rt /w *'oi-
tU'vH-'brui. Mi'iliiiK rMnn ijtn-Srrjw. i\l Ww-klfins, he acciiiniBinitil liitn to Tm'i$,
where III' ytivr jniitructioii to l^ma jfi'>io-b*''i!'HUHt. who nuvvcvdts\ him.

'die womtl Mircc«»>r wan th*- Iit-niiit rMa-Hguui, horn ut Yir-<rtoiI-8k)t»r*nar, tn
1051 A.D., aiifl roriiiiite Hit' 'Ma nrili-r. Ui# pupil w.i.s 8>i-ch'un-pa, a dwnrf.

'fill* Yo(^ni Ma-{;ri'g-l»b-»t^ron, Umi at thi> u>iithi>rn Fh'anlruk, in 1064 A.U.. was
thi' ilrviilf'd pii))il of rSla.

«AL'»n). niiotJif r gn'ot i*i-]ed-iM, was a pupil of dEP-s't^-ffri'-p-i. wid suff(>rin|r JnjniT
Rrom a M«;don ileiiiuii. hi' liuriiL>«l its vfRgy. Tho <lcnii»ii afflirtiil liiin wiUi dr)it«T
tmd leprosy ; but by hta r.lii-c]od rit*^:* he wcuvered. Ho Jii-d 1111* a.d.

Z'nn-dgah-Muii, iUho h jiupil ut rM>i, whs burn nt Yar-}ittHl-(;tsan-z.'nl, in tht* thlM.*
nf MTHhiiiiM uiii. HiK pitpiU wtM'i^ pl^al-Htnii-^lyah ch'uu-'Wir. ^Kyitg-tigoui bmun-tMi,
K'ti*KgoiD jo-dgolt, rtiy«;Ktartseii, juul Ch'iu(*]Mi-<Uir bruuii.

UKNEMAl SCMMAitr.

76

nd witchcraft. Abandoning the grusser charlatani.«ni, the new
rtfi returned to celibacy auil many of the purer Mahuyana rules.
In the four centuries suct-et'diiig the Reformation, variouB
sub-sects foi*med, mostly as relapses towaixls the old familiar

emonolatry.

And since the fifteenth century A.D., the several sec^ts and sub-
ctsi, while fiddly preserving their identity and exclusiveneps,

ive drifted duwu towards a common level where the sectarian
tftinc-tioos tend to become almost nominal.

But neither in the esttentiaU of liruuiusni itself, nor in its si't-
riou asjiects do the truly iJuddhiat doL'trines,as taught hy Sakyu
Muni* play a leading jtnrt.

■)

KaSB Ul CAUVED Hl'MAS Uoviw
worn by Uttiu in XctTumuicy.
(AWMtrf I, CM at*o Ifyfr*. p. IS.)

76

V.

UHE METAPHYSICAL SOURCES OF THE r>OCrrBINR

Is HiirliUiimn in a highly philosophical religion, and
Latnaism, though deeply tinged with non-Buddhist
beliefs, still retains much of the loftier philosophy
and doctrines of Primitive Buddhism and it« earlier
developments, we must, in considering tbe metaphysical basf^ nf
(he Lamaitft doctrine, glance at the metaphysics of Buddha Uicn-
self, as well as that of the Mahayana and the lat^r *' develop
mentjj." And as Buddha's i)hiInj:ophy is hased upon his working
theory of (he Universe, our subject will fall conveniently under
the heads of (<t) Buddha's Theory of the Universe,* (b) bis Meta-
physics, and (c) the Jletaphysies of the Lamas.

However inconsistent materialism and theistic theories may
appear, with a system avowedly idealistic and jjractittally atheistic,
it certainly seems that Buddha, himself a Hindu and a teacher
of Hindus, did adopt the Hindu mythology and cosmic notions
current in his day, with sliglit moditications, which were directed
merely iowarfls depriving the gmls of their creative functions
and rendering (hem tiuile and subject to death aud the general
law of metempsychosis,''

His 8i'itTas, or sermons, contain numerous references to thew
ilivinitici^, aud the earliest of alt authentic Buddhist reoordj*
extant, namely, the Asoka edict ]»illars of the third century H.C,
show a model Buddhist delighting in calling himself " the beloved
of the Gods"; and in the Harliut »Stupa of the second century BX.

» Gt-ncml iiiytliolujiy forms a apt-da} cliapUT (xv.), but it ia necossary at tliis «Ufc
to bkotcli thf mytbolijg)' whH:h bcirn *iirwUy u|Km the Uortriiial ilovi'lopracnis.

3 K.vl-11 in HralLmniiic inytliold)^- t)ie lioata at the gi;ilH, iiirluiiing htdru, ittc ^.<at«r(i(
gtKl ill Vinlic time*, an- tiuhjiTl to tin- iiniviTsal law of dissoluliim at tlit* <*»d uF 4
KiUiHt, (ir vyclo (j( tiiiic, wUeu ttiv Triatt giMilicucl A.U.M. Iieanufs stiiijjlc' mhiI

godi and genti are repretietiterl with functiims identiail with
now allotted to them in the latler-dny HmJtJhism of both
Burma and Tibet, where, an in the orthodox script iires of both
ftchoobi, the gofls receive more or less worNhip on nccount of the
grower whi<*h they are I>elipve<l to possess of bestowing (emjioml
^■k:»8ing8. And the coming Buddha is believed by all Buddhittt^
^^p he even now resident in the Tut^hita lieaveiis of the guds.
^V So intimately have these loytholnj^ical H^urps 1)epn woven into
the texture of Huddism, and e.«i>ecially of Ulmnii^ni, which peoples
the world with gorgons and hydras and other dire chimeras, that
without having gained a geneml idea of their nature and ponition,
It i« im]xwsible to understand the allusions to them which con-
stantly crop out in Buddhist rites atid dogma. And, indeed, many
of tbeee fantastic* behefs with their deified heroes and Nature-
worship are in reality petrified survivals of (he archaic beliefs of
our Indo-(iermanic ancestor*.

BronniKf Thkokv ok thk Umvekse.

In sketching the Buddhist world-system, with its " antres vast

and deserts idle," existing mostly on the map of the imagination,

is deemed advisable, in onler to avoid needless rei>etition, to give

once the Lamaist version, even though this is slightly more

'developed" tliau the cosmogony of Buddha's day; although it

mnot be very different after all, for the Lilmaist lu'couuts of it

are in close keeping with the Barhut lithic remains, and almost

identtcral with the versions found among tike Ceylonese and other

Buddhists of the south, and the<'hincse and .ln[Minese Pmddhists.*

k Ins, our human, world is only one of a senes (the others hein}>

I fabulous) which togetrier form a universe or chiliooosm^' of whi(^

here are ntany. f^ «-

Kach universe, set in nnfathomablp space, rests upon a warp and

wooTof ** blue air " or wind, liked crossed thun<lerboHs (lYi/i-rt),

har<r and im|>erishable as diamonds (iHtjrit)^ upon which is set

*Mhe IkhJv ol t tie waters," upon which is a foundation of gold, on

which in set the earth, from the axis of which towers up the great

Oljiiums— Ml.Meni' (Su-meni, Tib., Ri-rab) 84,000 miles* high,
tfuruiounted by the heavens, and overlying (he hills.

Ill (be ocean arouod thin central mountain, the axii^ of the oni-
verae, nre set (see fibres) the four great (rontinenfnl worlds vitli
their sateUile.s, nil with haseii of nolid gold in the fonu of a tortoiM
— OS this is a familiar iuHtnnce to the Hindrimiud of asolid filiating
on the waters. And the contineuts are sei>arated from Mt. M
by seven concentric rings of golden mountains, the inmost beili|
40,00(» miles high,* and named ** The Yoke " (A'ugandara),* altei
tiating with seven ix-eanrf, of flagrant milk,* curds, huttfr, bloofli
sugar-cane juice, i>oinon or wine, fresh wat^r and salt water, Thi
oce«u» diminish in width and depth from within outwanis fron
20,00(1 to C2.J miles, and in the outer ocean lie the so-called con
tinental worlds. And the whole system is girdled externally In-
double irou-wall (Cukiavilla) 312^ miles high and 3,6U2,G25
milca iu circumference, — fur the oriental mythologist is nothing i
not precise. This wall shuts out the light of the sun and moon,
whose orbit is the summit of the inmost ring of mountains, along
which the sun, comiK>se<l of "gliizini tire*' enshrine*! in a crystal
{lalaee, is driven in a chariot with ten (seven; horses; and the mocoi
of "glazed water," in a silver shrine dmwn by seven horses, and
between these two fmng the jewelled umbri^lli of royalty and th«^
banner of victor^', as shown in the figure. And inhabiting theM'i
on a level with these, are the eight angelic or fairy mothers.
Outside the investing wall of the universe all is void and in i*r-
petual darkness until another universe \s reached.

' It« protitjTie, aa with tin- tirpck olj-mpus, is tiTTcstrial, nrnnely, Mt. Kilth^
22|U00(t.. directly north rvf Lake MitnasiiroTura in ttie Himalayas (c(. Makkham, x«ir.|.]

2 Tlic 84,000 14 Ik ninthcniutiojL figiuv rx[in-itsing multituiJo. The TiK-tnn iik'Aiiik j
is a " f/pa4;-t«hiid." wliidt, ficecirdiiig to Cwua (/>i'(Y.>,iHiuiiU 4,CK)(* fAth<>iii^, uiiil titt
a gf>igrii|>liiL-aI niili-, Init it ia used as tlie ojutvalfiil uf thf Indian uiiit of
which ia tmiiKlated in the Ccyluafsi! ecripturfs Jia » Yojuiiii, i.r., ;i unit of About j
atwmt ftvi' or ftix g«*iigrajjliical miles.

'■' ThrtM' inimiiUuns an* xevcrally iiamc<t tlii> Ox Yoku-holdcr, Tlough-tKildM', San
hnldrr, Pli'aninf; Muuni, Huran-iur Hill, Dcmun or Asst'tnbly Mniint, and Cirdft i
Kdge-hii|il»'r.

* The- iiiinictt of thr others aro Undara, Kararikn, Htidarsann. AAVitk&riiA, VinSj-a
&ud >'cmindltura.

* Tliis ocean *4 milk was churned by the Brolimanicai gods Tor the recovery of tlirir^
lOixir viUi' and the thirteen preeious objueta. And Uic LJiuruing produew! tl»e lienuli-
fill i^iHidcjNi Laktthmi.— Compare with Aphrodite fruni tliu froth i>f tlte uceau, and ttw
pruvprbial l)eauty of the Nu^ water iiymplia — tlie Hindu mennuiilK

seau, and ttw J

< if tlift four •* L'oulinrnt ji " all except ** JattibudvTpa " * vt
fiibulotii". Tlipy ar^ jilaced exnoily one in each of the four

direct ions, and ench hu ■
smaller nateUite on Pt<her *«lf.
tliiis briti^ng the total up to
twelve. And the 6ha]>e» givn
to lhe.% L'oiitincnt*!, namrk.
t're!iw»ntic, triangular, rounri,
and M|uar(s &i^ evidently «yiii-
IkiIic of the fimr elements.

These continents, shown in
the annexed figure, Are thii»
ih'scrilied: —

Uu tht> £tut is Vid^Aa/ or '• \iui
body" (P). This ig shaped hke
the ci'eacent moon, nnd ik whitf
in colour. It it* t>,000 miltf iu
diftmeter, and the inhabitAnu; are
described an tranquil nnd mild, and of excidlent conduct, und with
fiici^H of wimo shnpc a» this coutineiit, i.^., rretirentic like the inoou.

On tlie South l-* JatmuivXp* (F), of our own world, nnd its centre is the
Uodhi-tivt* at Budh Gaya, It is shaped likt* the 8houldei--hIade of n
Bheep, tliiK idea beiug evidently suggested by the slmite of tlio IiidiiD
peiiinKul.i wliiih was tlie jnototyjw of Jiiuihudvipa, a^ Mt. Knilis in
the IJiiiialaviw and N.E. of India wiis that of Mt. Meni, It i« blu*
in colour ; and it is tla- .smallest of all, ht'iiiff ouly 7,000 miles in
fliHntet«r. Here abnund ricfies antl sin a-s well lus virtue. The in-
haUitants liavu fuce^ of Bimilar shflj>e t^ that of their rontinent, ^c,
t«oi]iewhAt triangular.

On the Wat \» Goditanya^^ or " wealth of oxen " (I), which in f^hape is
like the sun and red in colour. It U H,000 nnle« in diameter. It«
inlmhitanls are extremely jiowei'fid, and (as the name literally mcfuitt,
cote -k- o^v + (idiim) t\\e\' fi-VG Mieve<l to be specially addicted to aotiii;
cattle, and thoir faces are round like the sun.

On the North is (HUtra-Knni,^ or "northern A'wrfi "tribe (M), of
wjuare shape and green in colour, and tlio largest v{ all the (v^ntinentfs

i T., Jam^m-lin.
> Ln»-'}Migs.
» After runder.

* H<tmf I^niift fltAt« ttut this nune in dprlved from the Jamtni trM iK<iiffMim
JnmtM.Uttii)t wttile othors hftipve Mint tlip nnmo la finnnifttA[kK>ric for Uie sount) '
** Jikmlt," eniiMcil when Uie world wa& thrown liy Uio g<.Kb into l)i« outer ooeon.

■ ba-glait i<|iyu(l.

* •yra-Dii-snaii.

10,000 uiilei=i ill tliametcr. lU iDlmbitanta are cxtremoJy fierce

noisy. They have squnre fnoes Hke horses ; aud live on treef^

ch supply all their wants. They become troe-apirits on their death ;

these trees afterwards emit " bad sounds" (thiB is evidently, like

.ny of the other legends, duo to a puerile and fiiLse interpretation of

etyniolofjy of the word).

The satflllite continents rcivembic their parent one in ebapc, and each

half its size. The left sutellite of Jambudvip, namely, '*The oi-

-wliiiik cfintinont," is the fabulous eountiyof theKakshas, to which

ma-sanibhnva is beliored to have gone and to be still reigning there,

id earh of the latter presents towards Mount Meru one of the follow-

%0 divine object* respectively,' viz., on the east (? south) the mountain

jewels, named Amo-iikha, nhapod like an elephant's head,^ and on

south, the wish-grnuting tree/ on the west tiie wish-granting

/ and on the north the st'lf ."Sprung ca-ops.*

! In the veiy centre of this cosmic system stands " Tlie king of
"mountains" Mount Meru, towering erect " like the handle of a
ill-stone," while half-way up its side is the great wishing tree,"
^e prototype of our " Christmas tree,** and the object of conten-
[Wi between the go<ls and tlie Titans. Meru has square Hides of
[>ld and jewels. ItH ejisstem fece is crystal (or silver), the south
sapphire or Uipis laziUi (vaidurya) stone, the west is ruby
fpadinnragn), and the north is gold, and it is clothed with
fragrant flowers and shrubs. It has four lower compartments
before the heavens are reached. The lowest of these is inhal^ited
by the Yakslia genii — holding wooilen plates. Above this is "the
region of the wreath-holders'* (Skt., Srag-dhard), which seems
to he a litle of the hinl-like, or angelic winged (rannlas. Above
this dwell the "eternally e.\alted ones,"' above whom are tlie
Titans,

TuF. Titans.

[The TitAOS {A^ura^) or " ungodly spirits."

ETbese are pictui*e<l in the " Whiiel of Life " (at jmgo 108), in the upper
lion. Their leading trait is pnde, aud this is the world of re*

I Tlir<fl>^ (MKOnling to other acwiunts, hfi' Ritiiiit4> on tho flanlca of Mfsni itsplf.
L* The Yjiirift rooks nrp on thf fnnf li. » Tih., Ynnd'MiLs-sa*^)!.

Mml-Vu-i-bfl.
mn-smnis-pi lu-t'OK-
I Till- Ri-wo na-s'in.

) rioiR myiM. ht>re tlie ria tany rcpre»eut " Korsc" — tlte liarM--liouiJf>il inuiiiciAiis.
I T.. Uui-ma-yiii.

U

8S

THE umrBnsK of the BrDnmsrs.

birth fur tlioAo whu, during tlieir humun oare^T, have boii<ited uf being
more pimis than their npighlxnii's. The Titans were originally god»
but, through thoir jiriUc, lliey were^ like SatJin, oxpelled from heaven
heneo their nanifs w}iic]i nu>nn:» " not n god." ' Ami their [lositinn
tho hose of the Mount ^eru in iniermediiito between henveo stm
earth.

The dnmtion nf th<*ir life ii* infinitely graatcr than the haman, And
they hiivc great luxury and unjoyment ; but in pride they envy the
gTc'atrT bliet8 of the godt», ami die proniaturt'ly. lighting Tainly against
the gods for the fruit» of the heavenly tree nud the divine nectar.

Their region is represent^^il in the picture, of an almost colourleiB
atmonphere. They live in fortjfied houues. Tlie gi'onnd, both iu.<i(le
and outride the fort, is carpfted with tlower^ of which the irtbabitjints
male and female, make the wreaths imd gnrliiiidt* which they wear,
They iire di-essed in f-ilk ; ami when the heroes are not engaged in
fighting ths'V spend their time in all sorts of gaiety with their v\re&.
In the right-hand corner is «hown their birth from a lotn5.-flower
and their ohtaining a wi.'ili-gnuiting tree and cow. The re>t of the
pictui*e is ilevc>te<l to ihfir niiiwry, which conKists m their hujieltts
«trnggle and fatal contlictwith the god-*. The commander of the forcifl
is seen in conclave with his lendern,' horses are being KathUed and tbe
"hen>efl"are arming themselves with coat« of mail and weupoii».
Another weno shows the battle raging along the border Rppanitiiig
their country fi*om lieavtMi, find the genenil mount'eil with bi^ Ktalf us
Bpectutoi-M in the Uii-kground. Thi^ warrioi-s of the lirst line are aB
killed or horribly mangled by the thunderbolts and adamantine wea{)OU!t
bnrled at tliem by tlie gods. One of the weapons possesseil alike hy
go)l.s and Til.in8 is a 8pike<l iliw.

The nltim»te fiite of every Titan is to die painfully warring agaiu^
the gods with whom they are in constant conflict, and they hu\'e no ac-
cesa to the ainbro«ia with which a wounded goil obtuini< itistunt i-^-over)'.
Anolher pcene^'wee picture on page I02)ilepict« the wtmienfolk gjitlieird
ronml "The Reflecting Ljike i>f Perfect Clearness" after the <lo(mitnrt
of their lords to tJie battle. In this lake are miri*ored forth all the
doings and nitimate fate of their absent spou^«, and there in also shown
the region of re-birth of themselves, which is nearly always hell, owing
to the p4iRsinnate life which they lead in the Asura world. And whil(<
their Iover.s die painful and passionate dejiths, tlie misery of tlin woman-
folk of this world is to look into tliis fascinating lake and exf^terienee
the horror of such hideous spectacle**. In the picture some women art
shown peering into tlio lake, and others on the banks ai-e giving vent
to their grief.

1 Anali^nus lu lliitt is Uir> conniion colIo(|uial tonn ni-ma-ytH or "not a inoB*'
applimi to thosi- who lend vicious and iligeoluto [ivp«.
* Not*; tJiftt gn-ntni's* of nuik ii< shown in pictures hy onliirgci) t*odily dinH>iisi

84

THE VNTVBJiaE OF THE BUDDHISTS.

1. JfhrUartlsidra (Yn1-k*or-sruft '), the whito guanliAn of tli.
east, and king of the GamlharvaK * (we figure over I>«cre).

2. Virthi/uikii (I*ag-kyp-iM>'), the green* giianlian of the south.
an<i king of the K'lunhhandas'' (see figure i>age 330).

3. Vtrti]Mtk.shn (Jii-mi-wih*), llie n-d giianltuTi of tlio wrM nnii
king of t lie NilgjU ' (w^e figure (Jage 2811).

4. Viii^atHtitn (Niiin-t o-srii ")» the yellow guntdian «f the north
and king of tlu* Yakslias.' He is an ea|)ecial favoorite, a^ he U n!--
in anotlier asjieL't, the gol of Kiehes (see figure on i>age 37*
Indeed, it would seem that all of the gods, even Indra (JupiiHi
himself, were originally considerwl to be Ynksha genii.

The Bubjects of these kings are members of tbe eiglit grcnt
classes of BUpematural beings.'"

These great cele^itial kingR guard the heavens from the attiuk^
of the outer demons; and have to Ite distinguiMhfd from a tiiof
extended category of gnardinTi gods, the ten Lokjttih wliu gaanl
the world from its ten directions ; namely, Indra on the e«aHt, Afjni
(the fire-god) on thertonth-east, Yiuna (the dt^ath-god) on thesouti^
Rakfihas (V Sura) on the south-west, Varuna (the wat^r-god)
the west, Vayu (the wind-god) on the north-wefJt, Yakshai
the north, Somn (the moon) on the north-east, Hrahma, al
Bhupali, below.

The liuddhistti divide every universe into three regions, in imita-
tion, apparently, of the Brahmanic Jihavantdntya, substituting
for thf^ phynicfd categories (Bht't eartlt, lihain heaven, and Svnr
(i]jace) of the Bnihmans, the ethical categories of Desire {Kdvfux\
Form Rnpft and Formlessness (Arvptt)^ which collectively are
kno^vn as "The Three Regions "(rmi/ojS*ya "), and mostly placed
in heaven. They are : —

I. The region of Desire, ifamarM«/u(Tib.,Dod-pahi Kanu),
is the lowest of the three, and com])rises the bix i)etti-
/oA'rt«(Tih., Llm-Yiil) or heavens of the gods, aa well m
(he pnrth.

soutf^ I

jai^H
AboJH

1 yul-'k'or twniA.

i Dri-u " Uw Small-wit«>rB,"

4 S<imet.iim-n Uu- roloura of the North nml

8outii (.iuanlUtiH aru tranii|itjiu.tl.
" (Inil-bum.

* gpyiut mig-bxah.

■ kU\.

0 rnaint 'os arns.

<• .vNod-<l)yiu or "tlio iiijun're.*

'" See rhaptcr on Myttiulcjgj-.

" "K'am* gauiti."

n, Tbe region of Form, Rnpadhdixt (Tib., flr/,ug« kyi k'ani«)
it) in the piirer heavens ct{ Errihina where form is free
from i-ensuality. It comprises the sixteeu Brnhinalokas ;
which are divided into four regions of contemplation
(dhyfina).

»in. Tlie region of Formlessness, Ardpadhtilu (Tib., </Zug8
I med-pahi k*am«) comprises tbe four higheflt of tlie

I BraUmu heavens und near to Nirvana.

The heavens are thus diagrammatically shown in the form of the
tunereal monument or oaitya; tJiough in other pictures, as in
the foregoing cliart of the universe, they form an inverted
pyramid, increasing in si/e from below upwards.

The celestial Biidilhas therein shown are, it is needless t^ say,
itions of later davs.^

86

TliK LKMVEHUti OF THK BVDDHi^TH,

This lie:iv(i<n is the tvavja of Uribinanii>m, and iselwwn in the upper
oom^>ai'(iiM_*iit uf the Wheol of Life.

3. /uwirt, the HinilQ Pluto, the king ojhI judge of the dead.

4. Tushitu. (Tib., (Kia\i /dun) or "Joyful place" — the punidute of tlie
BodhiAiitn prior to their finiil descent to the humnu world as BuddW.
Muitri'^Uf the comiug Buddha, dwells at proiiuut in this huaveo.

6. yirtiianarati (Tib., *p'rul '^gah).

0. I'ariiHinuiUf \'iu<fviirUn (Tib., r/z'an 'p'nil cflhih byed) — ibe
bigbe^t of the huavcii» of the g(xh> and thv alxxle of Milru,

The Brahmatoka worlds are subject to the God Urahma, and exist-
ence ranges from intellectual tranquillity to untHinficionsneos. Tbew
worlds of meditation {dhyafia) avG acoomitetl eighteen in nttmber, and
urrangfd in fivegrou[>K (3, 3,3, 2, and 5) corresjMinding to the fivc-fold
division of Iti^limn's world, iind are utiually nautctl from below upwanlx
art follows: (1) Br&huia pai-sadyii, (2) Brahma purohita, (3) Mnhi
Briihmann, (t) Paritiibhii, (5) Apmrntinn, (<>) Abha^vara, (7) Parita-
suUia, (8) Aprumanasiibha, (*J) tSulrhakririhua, (10) Utpala, (H) Aa-
muuitya, (12) Avrilm or VribatpaLa, (13) Ata|)a, (14) Sudani, (Id)
Sudasi, (Itf) Puiiyapnisavft, (17) Anablmika, (18) Akanishtha (Tib-,
Og-min) or " The lligbewt "—the abode of the Primordial Buddha-God,
the AdiBuddha of the L&mas, vis., Hamantiihhadra (T., Kuntu-^anpo).
Thift Ufit, together with the next subjacent Bnihmaloka, are according
to the Ijamnifits eternal, and arc placed above the ArO[« BrahwalokAS.

The Fo\tr Ariipa SraAmahkaa are 1. Akasanantayatana, 2. Vijnaiiio-
tayatana, 3. AkiDcafia}'atana, 4. Naivasohjiiana Safijuayatcma.

The tluratiou of existeuce in each of tliose states is for vastly
increasing periods from below upwards, till beyond the sixteenth
immortality itself is reacheci ; and acoording to some of the later
Buddhists, pach Bodliisat must traveriie each of these stages (/fAum)
before he attains HinMliahood.

The typical heaven of tlie gods — Indra*« paradise — is pictured
ill the Wheel of Life at l>agc 108. Its atmosphere is yellow,
and in it are ]K)rtrayed the four states of godly birth, bliss, iios-
sion and misery and death.

Qodhf liirth. The god \» Iforn at once fully developed within a linJo
of glory from a lotus-llower, — ^llie orieiiUi) syuihol of iiiinuLterinl birth
ami is providetl with the s[»ecial uttiihutes of a god, — vix., (1) a lotua-
f<M»tstiHil, (2j Hpleudid dress and ornamenta, (3) go(hU>sB-coinpti niona J
(4) II wi(*h-graiiting tree, or fnyj-stnu-nhiH jSkt., Kulpiuitiru) ' which in-
stantly yielrls any fruit or fwMl wislied for, and Ivnds to the liand of
the gatherer, its leaves yielding luscious food, itst jiuce nectar, and its

1 A|mni8, c»ilbtitial nymplw — tbc " hnuria " awank<d to heroics.
3 Tilt' wiifti-^ranting tree of Indra's boaveu is dusvribed iu the 45th Sectiou uf the
SiliKA S'attra.

THE HEAVBSS OF JADJLi (JUPITER).

87

fuit jewek, (5) a wish-p-anting cow {Kdnia-dhenu or SHfithha ') wUich

KeMs auy drink wislieJ for, (G) sulf-sprung crops (u8tially painUid as

Kliun corn or mnixf), \') in u golden sUiU n jewylled liorse-of-fore-

bnowIe<lge wlucli Pegiwns-likecAn-iet* hw riilwrwhereverwi-shetl, thnnigh-

it the worliiM of tliw [ni»t, [irweent, urul future, (8) a lake i»f jrerfiimwl

L'tor or ambi'usiu (Skt., Amrita) whicli is the rZ/Wr viUe ami the source

the divine lustre,^ Shiuiiig is a peculiarly divine attribute, aiid the

?^-

g

:^^^^

&i€^

^^^M5mM:^

UUVBHLY ISlitTU.

etyiuulogy of the word "(/I'tunity," is the root />»V, "toshine," the jwu'on
of the Skt. Devit and Latin Jkns.

Godhj BlUs. Tho bli^ of the gods is depicted fay au asHembly of be>
jewL'Ued gofls and gotWesises basking in scrtsiiouH eujoymeut in sj>lendid
palaces iu the luidst of a charming gai-den cnjiuiellcd with llowers, of
which they make their wi'enthii. Way hiids warble in the foliage, and
noble aniiualri peacefully roam together there. Aninngst the(piadrupeds
ileer, lions, and elephanU with jewelled headrf. Amongst the bii-db
■lie jwitoock, iMirrot, cuckoo, and the " Kala-pinka,'* whic-li repeat** tho
tie * Om inani padine, llQm ! " for the language of the godd i« the

1 [jnutci-fl >'f ttiPK*- nro r^)li) in tlu' Ituliun bazAara as toyii for chiUlri>n. Ct)in()arR ilii»
U'tli '-tf tt"* wiBhiug-cow with tlir {uinilli^lB rctatt^ by Prof(-*a«(>r Wi'K'r in {iUauntjthe-
khU tl*T Kitnig t'reusA., A'wf. :ti /IrrliK., wvW., 18WI.

3 Tike aup-b«arcr is UliiuiwiLUt;Lri, ttuj Indian Gaayincde.

88

THE VNJVERSE OF TUB BUDDHISTS,

I

Devn-na^ri or sacred liiuj^nuge of Indin, One of thebliaifu] condit»m»
of godly life es£>ei'i:illy dwelt iijM^n, U thitt tbe moeil dainty morsels mtf
bo eaten wtthuut seucte of repIetioD, the Ubt morsel Iwiiig as mocb
relished bja ihe first.

In the centre of this paratJise is the great city of Belle-\Tie
(iSuilarsana), within which is the roleatinl palace of Vaijayiuita
(Amaravati) the residence of Indra (Jupiter), the king of tlie
gods. It is invested hy a wall and pierced by four gaten, which
are guarded by the four divine kiugH of the quarters. It is ft
three-storied building; Indm occupying the basement, Brahma
the middle, and the indigenous Til)etan war-god — the dOra-lfin
— nn a gross form of Mara, the ginl of Desire^ the n])irf'nnost
story. This curious jK^rversion of the olcl Huddbi.'-t order of tbr
heAveus is typical of the more eiordid devil-worship of the liiina^
who, as victory waa the chief object of the Tibetan-s "t^levated
the war-god to the highest rank in their pantheon, as did the
Vikings with Odin where Thor, the thunder-god, had reigned
supreme. The [jaasionate war-god of the Til>etan8 is held to be
sui>erior even to the divinely meditative »tate of the Urahina.

Wtty wltft the Titans. The god.s wage war with the Titans,
who, a« we have seen, are constantly trying to seize some of
the precious fruit of the great Yoii-ilu ttu-lol (Skt,, I'drijiUa')
tree, or "tree of I he concentrated essence of earth's products,"
whoKe branches are in heaven, but whose rootii are in their
country. The climber which encirclcH this tree is called the
Jftmbuli tree, and is the medium by which the quintessence
of the most rare delicacies of JambudvTp are instilled into
larger tree. And the war-god directs the divine army.

To account for the high position thus given to the war-god, it is
related that he owes it to the signal assistance rendeivd by
to the gods in oj>|)osing the Asuras.-

The vi'i^ery of the (fndM. The gnd enjoys bliss for almost ini
culabletime; but when his merit is exbiusted then his lake of

* Identiflod with Uie bcautiriil Iiidiiin CuroJ Tri'C (AVyrAn'nit Intiim).

3 It la Matol tlutt ill fnnnLT tiini>6 tlio gucb were dt-featod tiy the AAunwhi flghtilig
for tlic fruiU nf the prcat widliing-trfo of r,aradi»c: and the dt-fealed find* under
Indrii tMttouKlit irSai'i-balii-Wag-iw for council. Thin divinity adnaod the gods Ut
call U) thfir Rid llu- u-:ir-giid *U!nt'{ho, nnd alM) to nbtAiit from tho dcpClis of thfl
central ocpan Ww invisible iiniioiir and the niin' Hi'If-t-n-ati-d weapons, via.: — (1)
rJHog'hya Ih^vng-kfHff-i-ut, n liplini't of th«» skplft'>n IxtnoH (>r the Uuruda bird; (Sj
KMn^Hi-fhai^tO'tytfub. Iho coat of mail sliiiiiuf; like tlio sun; (3) lla-UHht-rdcrft-

ctar dries up; his wish -granting tree, cow and horee die; his

[jlendid liress and oruameuts grow dim and dit^appear; his i>alace

; dilapidated ; Uis flowers and garden fade; his body, no longer

ithe<l by nectar, loae^ its lustre and sweats like mortals, so that

person becomes loathsome to his goddesis-eompanioDS and the

ler gods, who shun him, and so the poor god di^ii miserably.' If

I has led a virtuous life during his existence as a gorj then he may

I re-bom in heaven, otherwise he goes to a lower region and may

ren be sent to hell. Buddha was born twenty times as the

Sakra or Indra (Jupiter) and four times ait Brahma.'

The BuDDHiEfT Hell.

■The antithesis to heaven is hell, which with its awful lessons
looms large on the horizon of the Buddhists. For according to
their ethical doctrim- of rt*lribution, aud in thec«seof the more
theistic developments, their conception of God as the supreme
type of right-doing, they picture him like a hmuan judge trying
and punishing the evil-doers;* although, with truly Buddhist
idealisnj, these tortures are believe<l by the more philosophii.'al
Lamas to be morbid creations of the individual's own ideas, a sort
^^ hellish nightmare. The majority of the I^ma^, however, and

9»-r'fi, necklr^t ; (4) iMt-koQ-tut' tOn-f^A-lam'toij a weapon reviBtinp and ri-turriiug
gluvc; (5) i.ViM-j(rAr£>-Bui'/(iA-Mr/t}n-J-ujr thvb, a lirfAxt-pltiti' fntirel^ able tu willi*
atand arrows and other wrA|x>nif: (B) P\lfkhtht-Mts'P*i'tktfiM»'<^efl, a luiii'-uip wliich
dcfendit aguiiist dbatniL-tjiiii; yl) J'hubm-»lM'dttitu-glinff-<iifrj, .1 six-fuilxitjtt'd s)iii>lcl.
Tlu) nine »ort» iif wi-himjiui hTv: — (Ij a 'K'orlv or Kpiked-disc wliii-li complotoly "
rout^^s th« enemy, (2) 11 tUftit-ita nr lui axu wludi c1io]js tlu- enemy; (3j a tttl-^h
or ftword which slioce thr iMu-my; (4) u yZhu ur buw whieli scaltfrs the braina of
the eneniy: <6J a "im/AiA" or arrow that piiTccs thu vitals; (U) a Zkaj^sfm or
DOOM which ousnarus the «>n»*iiiy: (7) » mlhmg or spear whirh pl^-rccs tlie heiirlji
or Iho foe; (8) a Cr-nlo<, a whirring eling-stone thnt jinnluceH Uk' *'ur-r-r"
Bound of a Uiunder<Uragi'U : and (U) a Iforjf or tliuiidfr-t>olt uhlcb d^-niolishpfi
the cncuny. Thu titory 8i>i'tnB foiiiiili-d on tin- Hralmiattlcal li^iiud uf Indra
(Jupiter) nbtaining from tho ttca U\v talisinuini: b;<[iu<:-r wliid] coniurrpd victory

^Bfv hU ennmip^ ; rf. Ilrihat Sufihitn, irautjUtitl Uy l>r. Kkkn, JJt.A.S^ ri^ p. 4-1.

^^^Tlu^ gods tvaring otitaiiiml tlieae weaiKinR ntid annittir, invited the war-god, who
mmf i^nveiuiK'd in Uiuiider-clauds and nlt'>iided hy his nine »cin&, and n>cc-iviiij;
wunship from Indra and Ulu other gods as the price uf his artaietancf. they aucaiiled
routed the Tituns,

LTly

' n*i(i>v. .1A^^ 143.

K

VS. MAiKB'ii works on Karly Law.

>m)iari'

=^

the laity, belipvc in the renl mnterial character of tlipRp helU nur!
lUt»ir torture.

The Hiuldhiiit hell [XartiJctt ' ) in a trae inferno shunted in Xht
\>ovfch of the human wirth like Hiules, and pre^fidt^d over by the
Indian Pluto, Yuma, the king aud judge of the de-ad, who
however in himself finite? and i>eriodifBlly tortureil. Kvery lUv
he ifi forced to hwuUow molten metal. tSo, an the Kttude of Achillea
says, "it is belter lo live on earth as the iKjoreiit peasant titan (-<
rule as a prince of the dead.*'-

The (ireat Judgment is determined Holely by the person's own
deeds, an<l it, it? concretely pictured by the imle^il of scnh^s, whexe
the good deeds, as white pebbles, are vreigheti a^inst the siuFfiui
black counters, in balanees, and the judge holds a mirror whieli
reveals the soul in all its nakedness. " Not in the heavens, not in
the midnt of the sea, not if thou hidest thyaelf in the clefts of the
mountains wilt thou tind a place where thou canst escape the force
retsulting frurn thy evil actions."*' " Through the six states of
transmigration does the ijower of our actions lead us. A life in
heaven awaits the goo(i. The warders of hell drag the wicked
before the king of hell, Yama, who says to them :—

** ' Did you not when on earth see the five divine messengers sent to
wiirti you the child, the old man, the sick, the criininal eun'ering
pmiislnnent, and the dead corpse?' And the >vicked man answers —
' 1 did see them.'

'• * And didst thon not think within thyself: " I also am subject U)
birth, old age, and death. Let me be c.ti*eful to do j:*>od works"?' And
the wifkt^l man answers : ' 1 did not, sire ; I neglectt^i in my folly to
think of these things.'

*' Then tJie king, Yuma, pronounces his doom : ' These thy evil deeds
are not the work of thy mother, fatht'r, relatives, friends, adviser^.
Thou alone hast done them all ; thuu niono must giitUor tlm fiiiit.'
And the warden* of hell drug him tu thu place of torment, livet him t-o
red-hot iron, plunge him in glowing seas of blood, toituro him on
Uirning c(ju1k, and he dies not til! the last residue of Ins guilt has *Kreu
c.\]>iated." '

Nor in hell a complete expiation of offences, for liuddha is
credited with saying, " A harsh word uttered in i»ast times is
not lost, but returns again," and the Jataba tales are full of
incidents in illuntralion.

> drayftl-k'iun*, or "the n^ou uf Lorawut.*' (Vnnpjire wiUi Oihuwo vcrainn in
' fihttmtm-iMiht, 127 * Ihni-dCitUi-tiuftH, trutuil. |jy U. ULUKhHiutu.

92

TfiS UNIVBnSS OF THE BUDDHISTS,

Hell IB divider! into numeroiu coroi)artmeT)Uy e«ch with %
special sort of torture devised to suit tUe aius to be expiatod.
Only eight helU are mentioned in the older Buddhist books, bat
the LumaH and other " northern " Hu<ldhists describe and fignre
eight hot and eight oold helU and also an outer hell (^Pmtyeka
tutnika), through which all tbo»c escaping from hell most paw
without a guide. The Briihmauical bella are multiples of seven
iusteud of eight; some of them bear the same names as the
Buddhists, but they are not systematically arranged, and as the
extant lists dato no earlier than Maim, about 400 A.D., ihey
are probably in great jsirt borrowed from the Huddhistj?.*

The foregoing figure =* shows the
Lumaist hells, but they are seen
in greater detail in "The Wheel of
I^iff," at page U)9-

At the entrance to the great hell
on the bank of the Hindu Styx — the
Baitarani* or "three jiath** river —
sit:?, according to one version, an old
hag, a sort of i*roi-i^wrine, who strips
oH' the clothes from the new arrivals,
and hangs them on a tree behind
her.* She is UiO feet in stature, with
eyes like burning wheels, and she
despatches the condemned souls along
their respective roads in accordance
with the judgment, but sometimes
she delays them with endless tasks
of heaping up stones on the banks of
Styx, and ^o prolongs their agony.
The hot hells stand in tiers, one upon another, beginning at n
depth of n,!JOO miles below the surface of the earth, and reach
to a depth of 4(),0(M) miles ; each hell has four gates, outsidR
each of which ai'e four lutic-hells, thus making altogether I3(i hot
helU.

^

./Jy^j^

v§^

TUK BUDUUUX PUO^ifKkl.NU.

1 Srw' an article by M. Loo« Koer, "L'Enfor intlien," In thy Journal Atiati^mt^
XX. (1892), and >. (\«iw S«rit^ 18£>3), for VitXi and dfscriptiou of tU) Brahmanist tieJIa.

* I''i>r Ww tracing t'f which I i»ui iiidobt^ni to Mr. J. C. WhiU'.

* ="'ni(.' sedeiit queen."

' Bur picture* iv given frum thu Ja[iaucse.

THE mr HELL8.

93

w

Tht* atinosphpre of the hella is of the deei)e«t hlneJc: —

" I^t^lit was absent all. Bellowing,' tltere ^'roatiM
A noifte, Otf nr a. wa in t«ttii»eHl Uirti
By warring wiiula, the Htormy bloMt of Ucll."

Dante. Canto v., 2&.

Itich hell is enveloiKvl by a wall of fire, bthI the horrible tor- '
mont? are fit to ilhistrate PanteV inferno. ludeeil, it has been

suggested that Dante
iiiUHt have i^eeo a
Buddhist picture of
these hells before
writing his famous
classic, so remark-
ahl« Is the agree-
ment between
them. The liotors
( s'ln-je) are aav-
age flame-en-
veloped monsters
with heads of
various animals,
and all their jiin-
eers, and other instruments of torture, are red-Iiot.
The following are the eight great hot hells.

Hut Hki.i >'o. K

1, Sn^jlva ' = '* ftgaiH revived." Here the wretches ni-e cut and torn
^ pieces and then re-united and reWved only lo siifler the ttume process

%i^\ ud infinituin througliont the period spent in this \w\\.

" BecftDse <hm- wounds heal ever muI amm
£re we npjiear l»efore the fiend a^in."

Dantk, Canto xxvUi., 36.

ition of the Imdy, in order to subject it to fre^h torture,
an essential part of tho proco^is in a\] the hells. Tlie l)ody when

lorouglily raanylcd is restored aud tlie racking torture applied afresh,
that the agony never ceases. Tliis is the special litdl for suicides,

jtirderers, ignorant physicians who killcil their patients, fraudtUeut

ruvtees, and tyrants.

2. Ktlla*tltra ^ = " black lines." Hero the victims are nailed down and
eight or sixteen black lines drawn by the lictoi-s along the body, which

then eawn asunder along these line!) by u burning hot saw. Another

94

TTTE tXXTVKnSR OF THK BWDHISTS.

punbthineni liere is the especial one of the «Un(lerer, or buNy boily, who
tins litKnr her tontriie fitlarged and pvg^il outantl oonst&ntly harrowed
Uy (tpikeK ploughing through it. To this hell nre osnigned those who
dtirinj; life were disrespectful to their pai-ents, or to ButlilhR, or thf
prioHtt.

3. •Srtm^Ail/ff, ' = " concetitmted oppn*Rsion.'' Hprp the gniltj are

Iv^rV^

.^<,

^v^'

-'^l

m

v^

H'h

p

Ud

■I

■C

^>-

sr

: Hot Hku. No. 8.

«

squpezpil and rruahed hetween aniraal-hcndod mountains, or monster
iron lM>uk«. This luKt is an especial piiniflhineiit for monks, laymen and
infidels who have disregarded or profaned the .'icriptures, and also for
priests who have tjiken monoy for mas.ses which they have not jwrformed.
Others liore are pounded in iron mortars and boatcn on anvii.s. Here
, are lorLtirud thieves, those who indulged in hatred, envy, passion, the
(iiAent of liglit weights and inca-suros, and those who cast refuse or dead
animals on the public ixMids.

4. Jiftut'ava,^ — *' weeping and screaming." The torture hero is toKave
mf'lten inm pmred down the throat. TIiok© who were prisonei-SjObstrm^teil
waleivonrscs, or grumbled agniust the weather (K'lejirly the Knglish
hell I ), or wanted food, are here tortured.

' lMldu> 'JMIIW.

* iui-"IxmI.

THE COLD UFJsLS,

n

5. jVflArtrtiuroiw/ = *' ffrenter weepiug ami acreniniiig." Here they are
nkotl in soothing mnldrons of molten iron. Ttiis is the hetl for

0. Ttlpann^^ ^*' lieat." The condomned U encln»ed in a red-hot fiery
[chamlHJr. Tu this hell are piinUhcd those who ronste^l or baked nnimahi
}tar their food.

7. Piatnjmnn* = " highest heat." A three siiikoil buraing spear is
[thrust into the \vi'etcli's bodVi which is then rolletl up within red-hot
Firon plates. It va the special torture for npo.stitte^ itnil those who roject
It he truth.

S. Avldn^* = "endless tortiu*e." ThU is the most severe nnd longest of
'all the iiifertml tomients. The guilty is perpetually kept in Hamcf*,
though never consumed. Tliis is the hoH for those who Imvo renle*^
Buddha, and utlioi-H who have luirmcd or attempted to tiorm LEmaism
or filial the blood of a Liinm or holy-man.
^_ The Cold ilells. apjvirently an invention of the northern UuddliiAtfi^
^Kas ct>ld was an id»i rather fortiign to the Indian mind, are Rituated on
^n^e etige of the universe below its encircling wall (C'ukravala).
^KThey arc endrclcil by icy mountains (see plite, page 101)(, and have
^^ftttendiinte of appalling aspect, ait in the hot hells. They are thus

tieftcril>ed : —
^H 1. .'l/*Ai(/irt/ — " biistered or chapped." The torture here is constant
^piDiner^ion of the miked pertH>n in iue and glacier water, under which
■ the Ixtdy iK'comes covered with chilblains (which toiiure may lie coni-
I pared with the curse invented by a sonl>e in tlie reign of Athelstan ffti*
^Hiuiyone w))0 should break the terms of his charters: " 31ay he be
^Bfcoriured by the bitter bhu«ttf of ghu'ici*s and the Pennine iinny uf evil
' spirit.*."")
I 2. iVirarinida.^ The chilblains ore rudely scarified, producing raw

3. Atattt," " Ach'u " or " A ta-Ut," an exclamation of anguish beyond
ticulateexprei^ion — which resounds through this hell.
•i. fhthtraJ' A worse degree of cold in whicli the tongue in paralyzed
d the exclamation Ki/i-'u or Iln-ha alone p>ssible.
0. Ahaha."' Here both jaws and teeth are spasmodically clenched
through cold.

(j. Ctyain." Livid sores which become evertetl like blue Ut-f.al
w«i-s.

' * Kii-bud Ch't^-fKi.

» Ts'a-ha.

J Hab-tu t'sa-wa.

• mnar-niMi.

• Cli"u-b«r cli'yn. Ar*'>i Houn«is aus|iH'tniuly lik(* Mount Aim <IJ
«• l4u..U-<l by Mr. D. W. Fn'«lifi.:Ul in J. tt. fit*^i. S., ISM.

' Ch'u-bur-lirul-wii.

• A-cli*u.

• Kji-'ud.

' Su-fatn-fKi
I't-pnl-ltar ga.>>-tKt.

3«

THE VKTVSnSE OP THE BPDDfrrSTS.

7. Padma.^ Tho i-:iw«oi-e« become like red Lotus-flowfirfi.

8. Pvmlarika,^ Khw Boree where the flesh falls away from the U-oe*
like the petalft oF the great Lotus; and which nre continually ft^f^k-^t
nud gnawed by btrdfi and ineectK with iron beaks.

Tlift frontier or nnterior holls at the exit from the great hell are
CftUed "The near (to re-birth) cycle," =* and are diviiled into four
sections.* The first bordering hell conflicts of hot euffotating
asheji with foul deaii Iwdies and all kinds of ofifal. Then is
reachwi a vast (quagmire, I>eyond which is a forest of Rpear^ and
spikes, which must betraversetl like the razor-bridge in Muhamma-
danisra and in BunjTin'H Pilgrim's Profftr^a. Then 8uoceeds a
great river of freezing water; on the farther 8hore of which the
ground is thickly f^pt with short squat tree-tmnka, each »ar-
uiountetl by three B|tiked leaves which impale the unwary grop-
ing fugitives. Keference to these last two Iocalitie» occnnt in
the onliimry litany for the dead, whieh says "may liis c%H--ico-
rtth'iiifid ocean become a small rivulet, and the U\tl-7ivt~ri tree a
divine wish-granting tree."

In addition to the hot and cold hells are eighty-four thousand
external hells (Ne-tsV-wa, Skt.? I^jkuntarika) situated mostly on
the earth, in mountains, deserts, hut springs, and lakes.

Another state of existence, little better than that of hell, is
the Preta (Tib., Yi-dag) or Manefi, a sort of tantalized glunil or
ghortt. Tliis world is i)laced aliove hell and lielow (he Situvftn
forest, near Rajprilia, in the modern district of Patna in Bengal.

Thetie wretched starvelings are in constant distress through the
pangs of hunger and thirst/' This is pictured in the Wheel of

* Ptdiiia-lUr-gaS'im.

■ PrulniA rliVn-ixt-Uar-g-aa pa.

* nn-'k'or (=? Ski., PntteHia nunthi) nuaiijiig near to re-hirlli.

* Nftinrti Agiii'hfuuhi (nit'-ma-niur gyi "nlw) nr thi! fli-rj' pil, Kunajitithi (Ko-m^'jij;*
Kyi 'dams) nr iiinigmin? cif r.irrnWM, KfninitiMtiriintHn (sim-gri gt.iiu« Is'ul) or funvl of
spikes, aiul At'il^inttnnit (ral-pri lonin iin>'s-ts'ah nr fon.'st of swonl-lcavps.

■ TTiirty-six spocifs nre di-'BcribiHl in five (rriHipD, namely : (1) p'tfii sffnlfjni ritan ra
"the fon-igii or g^ntilp horrid iH-ings*" 1 2) -ViMjr-j*: tgriffjMi chtu nr tlic Biid<IJiiHt liorrld
bpin^s, (3) Xas-tixm-gyi Mfrtb-pa rJitin or th*- fating and drinkinj: iKirrid hfiii^'S ^tliMC
are thry who on eating and drinking havnth*? ingeBUKl inaU-rial cunverlfdint/i laecrat-

ing w*_'apo»)>, (4) and (5) l/ut-thvi ur free Yi-dnga. Tlie latter are nut connmM

in Ihe PMa-pnuon, tmt are free to mam .ihoiit in thn human world— in gravc^ardw
etc.— und injure m:\n. These are (Kkai.'h C'u/rH.i, 67) l,KlAt't)odit>d:2.NL>i-dle-n>initli«d;
3, VoDiit-caterg ; 4, Fillh-ctaters ; fl, Mint-citprs ; 0, Watir-fpi'dfra: 7. Scarcdy »een;
S, SjutUe-foodorH : 9, Hair-caters: 10, HltKid-suckors ; 11, Nution-fvederK ; 12, Meah>

Afcy also in the annexed figure. This in the special torment
or tboae who, in their earthly career, were miserly, covetoun,
uncharitable, or gluttonous. Jewels, food, and drink are found
in plenty, but the Pretas have mouths no bigger than the eye
of a needle, and gullets no thicker in diameter than a hair,
through which they can never ingest a pat.isfying amount of

m

TANTALIZKO apittlTS.

for their huge bodies. And when any food is taken it
>mes burning hot, and changes in the stomach into sharp
lives, saws, and other weapons, which lacemte their way out
from the bowels to the surface, making large painful wounds.
They are constantly crj'ing "water, water, give waterl" And the
thirst is expressed in the picture by a flame which is seen to inwue
from their parched mouths, and whenever they attempt to touch

•mts; 13, tncMUK-feiclBra; 14. Fevcr-tnakcrs : 15, Secret prj'crs ; 10, Earth lurbors;
IT. Spirifc-mpperB: la, Klame-burncTii; lt>, Biiby-auatcliBra; m, Sea-tlwcllers; 21, . . . ,;
.King Yama'R club-Jiolders : 23. StarvHitiga; 24, Baby-eaUirt ; 25, ViUI-enU>ra; 20,
abw: 27t Sraoke-oatora ; 2ti. Mar8li-<]wflUTs , 2!), Wind-witcrs; 30, Asli-fvcdera;
, Polsoa<«at«r8 : 32, Desert-Uvt-i-s; 33, Sparlt-reederi*; 34, TretjKi welters; 35, Koul-
cUen: U> Body-kit U>ra.

H

Wftter it chftnges to liqaid fire. Avalokita ia frequently fi
in the act of giving water to these Preta;* to relieve their mi
And a famous atory of Huddha credits the great MSudj
yana, the right-hand disciple of "the Blesaed One/* with h
descended into the Pir fa-world to relieve his mother. An
story, the Avalambanft Sutra, dating to before the third centniy
A.D., gives a very vivid picture of this tantalizing purgntoiy, ant
al»:> illuirttrates the rites for extricating the star\'eltng ghofrts.* it
ifi here appended.

MaCOOALTIvIha'h DBRCrXT LfTO TBII PRETA PcanATonr.

Thus have I heard. Buddha at one time was residing in the coantry
of Sravosti, in the garden of Jet^, the friend of the orphims. At thu
time Mugalou, having begun to acquire the six aupernatural power*

iirrdhi), desiring above all things, from a motive of piety, to delivw
lis father and mother, forthwith called into use his power of snper
natural sight, and looking throughout the world he beheld his unhappy
mother existing without food or drink in the world of Pr^tas (huDgrr
l^ghoets), nothing but skin and bone. Mugalan, moved with filial pity,
immediately presented to her his alma-bowl filled with rice. Htuniothc<r
then taking the bowl in her Jeft hand, endeavotired with hor rijt;ht to
oonvey the rice to her mouth, but before it came near to her lips, lo
the rice waa converted into fiery n^hos, so that she could not cat thereof
At the sight of this Mugulun tittered a piteous cry, and wept manv
teal's as he bent his way to the pUce where ]3uddha was loi'ated
An'ived there, he explained what hFid hnppened, and awaited Buddha's
instruction. On this the Master opened his mouth, and said, "The son
which bimls your mother to this unhappy fate is a very grie%'ous one
from it yon nm never by your own strength rescue her, no 1 nor yet
all the powers of earth or heaven, men or divine beings ; not all these
are et^ual to the tiisk of deliverance. But by assembling the priests of
the ten quarters, through their spiritual energy, deliverance may be
had. I will now recount to you the method of rescue from this and
all similar calamities." Then Buddha continued: " On the 15th Jay
of the seventh month, the priests of the ten (juarters being gathered
together ought to present an offering for the rescue of ancestoi's
during seven generations past, as well as those of the present genera-
tion, every kind of choice food and <lrink, as well ns sleeping materials
and he<Is. These should he offered up by the assembled priesthood as
though the ancestors theiuselvos were present, by whi<'h they shall
obtain deliverance from the pains, aud be born at once in a condition
of happiness in heaven." And, moreover, the World- honoured One

' See my " Indian Cult of AvalolcrhV /. R. A. S., p. I. and plates ii. and Ki.. 1»94.
* TmnoUtocl by S. Bkal in The OrfCHtat, Novt-mber Oth, 1P76. A dramatkt^d version
ii commoa in China. — Cf. Lr* Fiit* qkn uttlrmaa €4Hbrtit A Kautin, J. .T. M. de (laoor.

-lit hi.s foIlowerB certain words to be repeftie^l at the oflTering of €
erificos, by which the virtue thereof would bo certainly secured.
On this Mugiilan with joy accepted tlie instruction, and by means of

institution i*escued his mother from her sufferings.
JLnd Ko for all future time this means of deliverance shall be effectual
the jHirpoae designed, as ycnr by yoar the ollVrings are presented
jrding to the form delivered by Buddha.

Having heard these words, Mugalan and the rest departed to their
reral places, with jo)t)us hearts and glad thoughts.

Related apparently to this story is the Liiraaist account of ** The

hueen of the Pretaa with the fiery mouth," whom the iJimas

ientify with the celebrated Yaktthini tiendess Hiiriti, for whom

nd her five hundi*ed sons they daily reserve some of their food,

plating in support, of this practice the following story, evidently'

arrowed from the story of Hariti in the Rainakii^a StUni : —

HaRITI, tub CHn.D-EATtKO YlKSnXXI, AND *' QUBBN O? PKBT^S."

_ Hariti, quet^u of the hungry ghouU with the burning mouths, had
. five htmdi-ed childivn, whom tvhe fed on living childrau. The great
Huddhn. " Mohiigalapiitra," coming to her dwelling, liid away Pingala,
the youngest and most beloved of her sons, in his begging-bowl, un-
known to the gods or demons. The mother, on her return, was drowned
ia Bon'ow at the loss of her favourite son, and in her distress appealed
to the omniscient Mohugalaputni for aid to recover him. 'I*he IBuddha
then Bhowe<i her Pingala within his bowl, yet all the eflbrta of Uariti
^—AZiil her demons faile^l to release him. So she besought Buddha for aid.
^brho replied, '* You, with five hundred children, mercilessly devour the
^^liildren of men who have only two or three, yet you grieve at the loss
of only one I" The /V*(a^pIeen declared that this one was the most
precious of all, and Hhe vowed that were ho released she never again
would devoui- hiitnan children. The Buddhn, consenting, restored her
child, and gave her the three Kefuges and the 6ve Precepts, and (say
the Lftmas) he promi^^ed that in future all Buddhist monks would give
her a handful of their daily food.'

This practice is probably derived from the Hindu cflfering of
food and drink to the manes of departed relatives, the Sraddha
ceremonial.

Flying visits of mortale to Hades, having their parallels in

> Thr Japnneso version of tlu» legend and its pictorial illtutnitioii an* puhUshed
by Sir. A. W. Franks, KR-S., in Jovr. Soc. .-tiKi'/uai-i^, Vol liii., 18M. Buddba furthr-r
Informed Ikt that "You wore tlio lUtitli dau^fliter <''f Kini? Chta-yf? at the time n1
Buddlia Kd^yafio, and porfurmad nmuy great aud mcritorioua nctioDa. But because
ymi did not keep the pn^ppta you received tbe fonn of a deiDoa."

H 2

0(lys9eu*9 and Dant«% visits to purgatory, are found in IjamaiHm,
wliere they are kno^^Ti asi De-l^k, or "the ghostly retuniiiig,"
and &re used for stirring the people to good behaviour.

Buddhist Mm-APHYSics.
Buddha, being a Hindu, accepted the Hindu theory of the

universe and its fantastic world-system, with the modifications
above indicated, and he started also with the current notions of
metempsychosiH and Kamui as ]>art of hifl mental furniture,

AccoixJing to the theory of uietempsychoBis, or more properly
palingenesis, which was not unknown to the ancient Hellenic
and even Jewish Hterature»and western fairy-tales,

" Tlie Honl that rixra with un^ niir HfR'ft fttar
Haili tiad elsewhere ite setting." — Wordsworth.

Death merely altera the form, but does not break the continuity of
the life, which i^roceeds from death to re-birth, and fre«h deaths
to fresh re-births in constant succegaion of changing stales, dis-
solving and evolving until the breaking up of the universe after
. a kalpa, or almost an eternity of ages. How Buddha modified
this doctrine will be referred to presently.

Karma,^ or the ethical doctrine of retribution, is accepted a^
regards its general principle, even by such modem men of science
as Huxley.^ It explains all the acts and events of one's Life as

^ TibcUn« lait and p'rin-Ia«.

■ Professor Huxify in liiit lecture on Evoiutim and Etkici says :—

" Everydii.v cxi>cncnce familiArJKOs ua witli the f.icU wtdcli arc grouped under tbc
nuuc i)t heredity. Kvory one of us bears upon liim ubvir>ua nmrlis of his parentage,
pvrliapti I'lf remuUT relationuhips. Mure [miticularly Uie buiu of tendenciM to act in a
curtaiu wiiy, wtiich W6 call ' cliar&ctfr ' is often to be traced through a long series of
progctiitora aud coUatcnU. So wi> may juittly say Dial this ' cbaractcr,* this moraJ
H,iid intAillectual eeseuce of a man dcx^n veritably pass over frum one flt'jtliy tabemade
^> another and dooa really trausinigrati* from (ft'nt* nition to gfut- ration. In the new-
lM>rn infant t-bv character of the Ht«ck lien latvnt, and the Ego is little mori; lliau »
bundle of poteatriaUtiuSt but, very early. thi?6r hcrAHn^- iurtualitifs : from cltildbood to
ikge tliey manifest tbtfmaelvtts in dulnuits or brightness, weaknctm or tttn'itgtli, vicioiia-
nt^ss Mf uprigbtneas: and with i^ach frature modified by condurncti will) aoutlitv
aharacter. if by uotliiri^ else, the chsractrr paases on to tt-s incjirnation iu nt'W
biKliea.

"Tbe Indian pbiloaopliera caUf^i chamcter, as tJiiis defined, 'Karma.' It u this
Kamia wbicli paftaed from life to life and linked tbem in the chain of transmigrations;
nnd thoy held tlial it ia modifled in each life, not murely by confluence of paruntage
but by ita own acta * • • « • v

** In tbe theory of erolutlau, the tendency of a gerrn to develop according to a

lies
Kwhi
■An<

iHe resulls of dewls done in previous existences, and it creates a

system of rewards and punishments, sinking the wicked through

the lower stages of human and animal existence, and even to hell,

id lifting the good to tlie level of mighty kings, and even to the

Is.

In this way Buddha explained all the acts and events of his life, hie
joys and sorrows, hia success and failures, his ^'irtue8 and weak-
nesses, ay results of things done by him in previous states of life,
rhich he recalled to mind as occasion arose for teaching purposes.
^nd thuri those anecdotes of the antecedent lives of the Buddha,
-the so-called " Jdtaku tales" — with the moral lessons rlerived
from them, came to be among the most cherished items of
Buddhist l>elief.'

The various regions of re-birth or "ways" of life, the so-called
Qail^ are pictorially represented in the accomjmnying drawing
called '* Tlie Wheel of Life." They are given as six (or 6ve, as with
the primitive Buddhists when the Titmia were not separately
represented), and are thus enumerated in the order of their sn-

Iperiority : —
. Ist The Gods {Sura or Deva, Tibetan, Lha).
2nd. Titans (Aeurat T., Lha-ma-yin),
3rd. Man (AVm, T., Mi).
4th. Beasts (Tiryak, T., Du-d6»).
5th. Tantalized Ghosts (Pret(L, T., Yi-dvag).
6tb. Hell (Xaraka, T., Nal-k*am).

Boumouf * writing from Chinese aud Ceylonese sources, classes
aan above the Titans, but the order now given is that adopted by

I specific type, ^y., of tlie Icidney-N^an seed to grow into & pUnt hnvjn^ all the
I of Pha»eotua tviiforit, Is it« 'Komm.' It is the 'last iahcrltor and tbe lajt
flult of All ttie conditioiu tliat Ubvo effected a line of aoeestry wUch gom baok for
oany millionfi of ymrs to tiie time when life first appeared oa earth.* As Professor
' Rhy* DaTJd-S aptly mvb. the Rnowdrop ' ia n snowdrop and not sji oak, and Just that
kind of .1 snowdrop, because It is the mitoomo of the Karma of an imdlcss series of
[Niat f'-xiatfiices.'"

I Budiih»*ii births are usually numbered at 550, of which the latter and more hn-
nl are called "thf Great Birllia." Fnrlist of different forms of existence oscrlbpd
Buddha in \m prcrinus hirtlis see Rnrs DAvins* JUtata TaU*. CF. also Cowbll's
dition of the Jitakas t^an8lat4^d from the Pali, and Ralston's Tales from thp
Ibctan.

» "Skt., (Jatij Tib., gro-bahi riga." * Literally " tlie bent goers."

* lAftiu (U ia boinK Lot, p. 877.

102

METAPHTSJCS,

the Lamas.' Existence in the first three worlds is considered
iiui)erior or good, and in the last three inferior or bad. And these

arc ^^rfTlfTnl' ms •!• tftt t»r' .

Kmr TO Wheel of Lifb.
(See p. 109.)

worlds are shown in this relation in the picture, the highest being
heaven, and the lowest hell.

The six regions of re-birth are shown in the middle whorl.

^ Conf., Uaudt's J/an. of Buddhim, p. S7. The Lamaist account is contained in the
*' miion-pa-i mdsod," traiutated by ZiOtsawa Bandc-t^pal rtsegs from the worli of the
Indian Pandit Vaaubandhu, etc.

fhey are demarcated from each other by rainbow-coloured cordons
epresenting the atmospheric zone^ that separate the different

rids. No place is allotted to the other phases of existence be^
ieved in by the Lamas, namely, the everlasting existence in the
weyteru panidiae of SuUuivuti and of the celestial Buddhas and
loaiacal protecU>r8 of Lumaism, and the expressed absence of
ich expressions of the current modem beliefn favours the claim of
lis picture to considerable antiquity.
Of thene six states all have ah-eody been described except the
lird and fourth, namely, the .state of being a man or a beast, a
eference to the Buddhist conception of which is necessary to
aderstand the picture of The Wheel of Life.
The most pessimiatio view is of course taken of human life.
It is made to be almost imalloyed misery, iU striving, it perenni-
fcUy unsatished desire, its sensations of heat and cold, thirst and
lunger, depression even by surfeiting with food, anxiety of the
ar for their daily bread, of the farmer for his crops and cattle,
anfuliilled desires, separation from relatives, subjection to temporal
laws, intirmities of old age and disease, and accidents are amongst
the chief miseries referred to. The miseries of human existence

tare classed into eight sections, viz.: The miseries of (1) birth;
(2) old age; (3) sickness; (4) death; (5) ungraiified wishes and
struggle for existence ; (6) misfortunes and punishments for law-
breiiking; (7) syjjaratiou from relativesand cherished objects; (8)
^^ffensive objects and sensat ions.

^k In the picture the following phases of life are depicted amongst
^bthers : —

^ Ist. Birth in a cottage.
2nd. Children at play.
3rd. Manhood, ^-illage scenes, people drinking wine under shade

of a tree, a man placing a flute, women spinning and

weaving, a borrower, two traders, a drunken man.
4th» labour by sweat of brow, men tilling a field, gathering fuel

in a forest, carrying a heavy load.
5tb. Accident, a man and horse falling into a river.
6th. Crime, two men fighting, one under trial before the judge,

and one undergoing corporal punishment.
7th. Temporal government : the king and his ministers.

8th. OM age — decrepit old people.
0th. Disease, a jibysician feeling the pulse of a patient.
10th. Death, a coq»se with a Lama feeling whether breath be
extinct, ami a Laina at the head doing wonship, and a
woman and other relatives weeping.
11th. Funeral ceremonies. A corpse being carried off to the
funeral pyre on the top of a hill, preceded by a Ijamn
blowing a thigh-bone trumpet and rattling a hand
drum : he also has hold of the end of a white w-arf which
is affixed to the corpse. The object of this st-arf is to
guide the bouI by the white path to the pyre so that it
may be disiwsed of in the orthodox manner, and hav*
the best chance of a good re-birth, and may not stray
and get caught by out^side demons. Behind the coqee-
bearer is a porter with food and drink offerings, and last
of all a mourning relative.
I2th. Religion is represented by a temple placed above all other
habitations with a Lilma and monk performing worship;
und a hennil in his cell with I>ell, w/m-sceptre, and
thigh-bone trumpet; and a stujja or autya (cJCorien)
circumambulated by a devotee.
The state of the beasts is one of greater misery even than the
huitiau. In the picture are shown laud and aquatic animals of
various kinds devouring one another, the larger preying on the
small ; and also small ones combining to catch and kill the larger
ones. Human hunters also are setting nets for, and others are
shooting game. Domestic animals are shown luden with burdens,
or ploughing and being goaded ; some are being milked and shorn
of their wool, others are being brande<l or castrated or having their
nostrils bored, others killed for their flesh or skin, etc. All are
suffering great misery through the anxiety and pains of preying
or being preyed upon. In the water is shown a Ndgti or merman's
house, with its inmates in grief at being preyed upon by the
Garuda, a monster bird, like the fabled rar, which by the rush of
air from its wings cleaves the sea to its depths in its search for

We are now in a position to consider Buddha's conception of
Human Life —

BuDDUA*s Conception of the Cacse of

^ AND OF MlHEKT.'

Apart from iU imiwrtanco as an illustration of the earlier intel-
leotual life of humanity, the Buddhist ontology, the most won-
derful, [t^rhaps, the world hae seen^jx^ssei^es a paramount interest
for all who would arrive at a riglit understandiug of the religion
and ethics with which it is associated.

Buddha formulated his view of life into a twelve-linked closed
chain called "the Wheel of Life or of 'Becoming'" (^Bliavncaicnt),
orthet'ausal ^ex\is (PiutHjfa Smnutpdda) ; which he is repre-
sented, in the Vinaya scripture itself, to have thouglit oat under
the Tree of Wisdom.^ The way in which the narrative is couched,
leads, indeed, to the impreasiuu that it was precisely the insight
into this " Wheel of Life '* which constituted his Buddhahood, and
diistinguished him from the other Arhats. However thia may
be, he gave it a very leading place in \m philosophy, so timt the
stanza recounting its utterance, Ye tlkarmd /letu.,^ etc., termed
by Englisli writers" The Buddhist Creed," is the most frequent of
all Buddhist inscriptions, and was certainly in olden (biys familiar
to every lay Buddhist ; and it is practically identical with "The
four noble Truths,** omitting only the initial expreHsion of
" suffering." *

I Thx bulk of thU article ftppn&red In the J,R.A.S. (1894). pp. 867, etc.
a rVnuyii T^jrld, VoL I, pp. 74-S4,

■ " Of all object* which proceed from a Cauae
The TklbagattiA lias explained tbe cause,
And he luu explAioetl their cesBatiott also ;
TliiR bt tlie doctrine of the groat 8Mna«a."

Vimiifa Texii, l, 146.
4 Thia f&moua stanza, says Profeaaor Rmra Davida ( Vinatftt Ttxu, i^ 146), doubtleu
alludt-'ft ti> t h>- fonnula of the twelve Xiddnas. " The Chain of Causation, or the doc-
trine of tlie twelve Xidnnae (rause-'t of existence) contains, an has often been observed
En a more developed form, an answer to the same problem to which the fipcond and
third of the four Noble TruUu (Ariya Sacea) alao try to gire a aclution, \\t., the prob-
Irm of the origin and destructioD of suffering'. The Noble Truths simply reduce the
origin of suffering to thirst or desire (Tanha ) in ita threefold form, thirst for pleaatu'e,
tliirst for existence, thirrt for prosperity (see i., 6, 20). In the syst^-ni of Uie twelve
nidanas Hiirat also has found its place among the causes of suffering, but it is not
considered as the iinmerliste causr. A concatenation of other categories is inserted
btftwaen taahi audita ultimAteeffn't : and,ontheotherhand,the investigation of causf^
is carried on furtlter beyond taahA. The question is here asked, what does taahi oome
from ? and thus the series of causea and effects ts led Kick to .tW>/,7'i (Ignorance) u
its deepest nwt. We may add that the redactors of tbe Pitakaa who. of course, could
noc but observe this parolleltty between the second and third Ariya Soccaa and the

I

I

Yet though this chain forms the chief corner-etone of Buil*
dhUm» it is remarkable that scarc^ily any two European schoUn
are agreed ujioii the exact nature ami t^igiiiBcation of some of tti
chief liuk^, while the isequenoe of s^everal links is deemed eelf-
oontradictory and impossible ; and even the alleged oontinuitj d
the whole is doubt-ed. The best westeru authorities who have
attempted its interpretation, Childers^ and Pi-of. IrL OldenbCTg,
have practically given up the problem in despair ; the latter «-
cUiiming, ** it is utterly impossible for anyone who seeks to fiud
out its meaning, to trace from begiuuiug to end a connpctcd
meauing in this formula." ^

Such condict of opinion in regard to this ** chain" is- mainly
due to the circumstance that no commentary on its subtle funnuls
has ever been published ; and that the only means hitherto avail-
able for its interpretation have been the ambiguous PSli and ISan-
skrit terminology for the links themselves. Thus, for one only
of thetie liuks> namely, Saiiakdra, the following are some of the
many renderings which have been attempted : —

** Constructing, preparing, perfecting, emliellishing, aggregatkia;
matter ; Kanna, the *S'i*(tf*(Wrttf.— ['As a technical term, Sankihro hM
several decided shfulcs uf meuuiug ... in fact, SAokharo include*
everytliing of which iui permanence may be predicated, or, wbac is
the same thing, everything which springs from a cause ' — Childers.) *
Lea Concepts. — (Burnouf) '; Composition notion (Caoma) ; Willeo
(Schmidt) ; DLscriiuiuution (Hardy) ; Les idees (Foucaux) *; Ten-
dencies, potentialities, coofcetiouti (Uhys Davids) ; * Qe&ttUtungea :
shaiies and forms (II. Oldenberg); Conformations (W. Hoey).

This bewildering obscurity of its terminology has somewfaAt

■yatem of tlie twelve Nid&ou go so far iti noe inaUnce (Anguttaja Xikaya, Tikft
NlpSta, fol, ie of the Pliayrc MS.) as to directly replace in giving U»' text of the (tour
Ari}ra Saccaa the second and third of tlieac by Uie Iwc-lre Ni<lanaa in direct and nrv&m
order reapecUvely."— ri«/i w Ttxie, i.,75.

I CouoiaooKS'H Mia. ifjMrtyt Slid ed., ii., 453 a':^.

> BitiUi/ui, I'U., Eug. trana. by Dr. W. Hf>i-y, p. 220. ftt-cvntly Mr. U. C, Warren, of
CainlrndgCi MaB«. (/'roc. ^mennin Oriental iSocUtg, Ap. 6-8, 18&S, p. xXA-ii), ba* ad-
vucAtvd A lorisor inoaiiEng for tliu word fntcat/Ht ufiuaJly tranttlat^'d " cauK*,'' witltout,
liowovvr, getting rid of tlio more «erioud dlffliiultivs which beset tbu intcrpretaliua o{
tlie chain.

» PtUi IMd^ p. 453.

* P. 503.

> 'riicfte la&t four authora are quoted through Kuppkn, )., 604.

• ^mUAum. p. 91, where the flfty-two divi»ionB are enumerated.

BUDDUA'S SUBTLE CONCEPTION OF LIFE,

107

itaoed the chain &om itR due promiuence in the Kuropean
3ks on the system, notwitUstainling the importance claimed for
fby Buddhists,

[>"ow 1 have lately discovered among the frescoes of the ancient
addhiBt caves of Ajauta, iu central India, a picture^ over thirteen
ituries old, which supplies a valuable commentary on this sub-
Dt, It portrays in concrete form those metaphysical conceptions
the so-called Niddna — ^which, in their Piili and Sanskrit termi-
logy, have proved so puzzling to European scholars. And, as
\i» picture, supplemented by its Tibetan versions and its detailed
])Ianatiou ^ given me by learned Luraas, who are thoroughly
liliar with it, and possess its traditional interpretation,' alfords
lue to much that is imperfectly understood, and helps to settle
nited points of fundamental importance, these advantages seem
I justify my bringing it to notice, and may also, I hope, justify
by attempt, however crude, at exhibiting its continuity as a oom-
ste authentic account of human life from the absolute stand-
point of the earliest Buddhist pliilosophy.
^_ One important result of this new interpretation of the ancient
^■bmula will be to show that it seems to possess more in common
^rith moderri philosophic methods and speculations than is usually
inspected. Indeed, it would scarcely be going too far to say that
^K a period before the epoch of Alexander the Great, in the valley
^OTthe Ganges, and at a time when writing was still unknown in
India, an Indian auchorite evolved in the main by private »itudy
and meditation an ontological system which, while having much in
common with the philosophy of Plato and of Kant,* and tbo most
profound and celebrated speculations of modem times (such as
those of Bishop Berkeley, and Schopenhauer, and Hartmai)n),yet
far surjiassed these in elaborateness. And as this bold system
formed the basis of Buddhist ethics, its formulas came to be re-
presented for teaching purposes in concrete pictorial form in the
^^^ibules of the Indian monasteries and temples, as they still are
Tibet and China ; and although the impermanence of the

i-

t A« current in mcdbeval Indian Hiidiiliieiii.
^> Buddhn stt-ms to liave prop[>undi.>d Uic name truth wbicli Plato and latterly Kant
' npver tired of repeating, tliat " this world which appivrB to the wiis*^ tuu no
I Iteing, but only ceaBOlew Itticoming ; it ib and it is not, and it« cotnprehimaton i«
DOl 8) much lEuovrle(l{fe aa Illusion."

materials of the painter's art has unfortunately deprived u^^ of
raost of its traces in India, where Buddhism has been extinc* for
centuriea, yet I have found it as a relic in the deserted cato-
temples of Ajanta.*

Buddha himself may, as the Lamas relate, have originated tht
picture of " The Wheel of Life," hy drawing it in diagrammatif
fashion with graiuti of rice, from a stalk which he had plucked
while teaching his disciples in a rice-tield. The introduction of
the pictorial details is ascribed to the great Indian monk Xagiir-
juna, who lived in the second centnry A.D.,uniler the patronage of
the successors of the Scythian king Kanishka, who we know from
Hiuen Tniang employed artists in great numbers in the decoration
of Buddhist buildings. These pictorial details, however, are allegfd
to be objective representatious of the self-same similes used bv
Buddha himself, who, as is clear from bis SiUrua or sermons, con-
stantly used homely similes and allegories to illustrate his
doctrines. And a general account of the construction of the
picture occurs in the Divydvtuldna.^

The particular Indian painting from Ajanta on which the pre-
sent article is based, is attributed to the sixth century of our era,'
while the Tibetan picture which supplements it, is alleged, and
with reason, to be a copy of one brought to Tibet by the Indian
monk "Bande Yeshe," in the eighth century a.d,*

^ See it« photogra|ih accumpanyiuK my article in J.ILA.S.^ 1894. p. 370.

» As noted by I'mf. Cowell (Maisk's TtinniatioTa on Earlt/ Law and Cmfom, p.60),fttf
which rpf iTf ncp I am indebtet) to MnL Rhyn Davids. In thv IKryiiradiDa, pp. 29t^400t
H ifl related how BuddhA, n'hile at thn .Squirrfl's Fctnling-g round (Kolandala) 10 Um
VeouTaxia forest u(>ar Kaja^ha, instructed Aruuida to make a wheel (cakrEin kartyi'
tavyiun) for the iJurpoHe of iltustntting whnt another disciple, Maudj^ly&y&nA, 8tw
whun hp visitfNJ ntlicr Etiilicrfx, wtiich it seems he wag in the habit of doing. The
wheel WJiB to have fivp 5p(?Ve.H (^lancagandakam), between whidi were to be depiuUd
the hells. animaJa, pret-as, g«de. aiul m^ii. In tlitf middle a dove (p&rivata), a ser*
pent, and a hoc y>'*>rv to ByTnb'>hzehist, hatrfd, and ignonince. All round the tire wm
to go tlie twelve-fold circle of causation in tlie re^Iar and inverse order. Jlnnp
were to be represented ** as being bom in a 3uprma.tural way (anpapidukali) as by the
machinery of a water-wheel falling from one state and being produced in another."
Buddlia himself ia to be outside Die wh«d. The wh(>el was m»de and placed in the
"Grand entrance gateway " (dvarak{>shthak6), and a bhikahu Appointed to interpret it.

■ Bl-ROIHS in Rock Ttmpltt, SOD.

* And r!ow at Sam-yba monaatery. For a technical df?8crii)tion of it by me aee
J.A.S.B., Ixi., p. 133 j*^. A confuai'd cupy of the picttin* was figured by (JioMI
{Alphali. Tibet), and partly reproduced by Foucacx, Anitolrj dn Uviit Ouintt, Tome
Bixiemc, 13S4, p. 2IK),but in neither case Mrith any explanatory description of itadetaiia.

^:?ifV?

The Tibeian form of the picture * here given should be studied
with iU Key (p. 1U2). It \s a disc or wheel, Bymlx>Uziiig the end-
less cycle of Life {samsdra), of which each re-birth is a revolution.
The wheel is held in the cUitohes of a mon.oter, who represents the
bideoiunesB of the Ringing to Life. The brood tire is occupied
by the Caue&l Nexus, and the nave by the three vices or delu-
sions, " The Daughters of Desire," the three vices — Rnga, Dveaa,
AfoAa. Lust, ill-will, stupidity, which lie at the core of re-birth,
and are Sgured here, as in the other Indian picture on page 6, as
a dove, serpent, and pig, appropriately coloured red, green, and
black ; while the body of the wheel, which is considered to l>e in
continuous revolution, is filled with pictorial details of Life in its
several forms, or "The Whirling on the Wheel** of Life. And
outride the wheel is a figure of Buddha, showing that he ha» es-
caped from the cycle, to which he is represented as pointing the
way of escape.

The ancient conception of Life under the figure of a wheel of
which each re-birth is a revolution is not confined to Buddhism
and BrShmanism. This fancy finds an echo more than once in
Hellenic literature.^

1 SkU, Bhavacakramudra : T., Srid-pahi 'K*or-lohI p'ysg-rgya, or slwrtly " Si-pa X*ot-
16." The Tit>etaii form of tlie ptcturu i» of two styles, the "old " and " oew." Th*
Utter is given in tlio attached platv. and it dLffem from Uie "old" only io Uie intra-
ductioa of a figure of Avalokita or the Uod of Mercy, in the fonti of a Su/ft or Mnait
into each of the aLx worlds of n>-birth, and In one or two different pic-lorial dj-mbols
far the causes of re>birtli.

* Cf. nou? by Prof. C. fiendall on " PJatonio Teaolilng in Ancient India."^^ fAmoHM,
loth January. 1891. Mrs. lOiys Davidfl, oommenUzkg on my articli! {J li.A.S., )S94.
p. ft38), writ^«: "In tht> Or|ihic tbM>gony we come acrosa Uie notion of n^birDi rnnsidered
aa a wiairy unending cycle of fate or nooeaaity — x^Xor riis yty4irt«n, 6 r>)i ftolpat
rf»x^* etc. — from which the soul long* to escape, and entreAt^ the guds, f^tpeciatly
Diuioysos (AuJrMrtf Xvv'toi 0«S1 Aufftov), for releasei — kvkXov rt \v^eu koI iwrnnfikrad
am^ngrof. In the rt^rscs in^cribt-d on one of three golden funereal tablets dug up near
tbe sSto of Sybaria the line occiu^ : ' And thus I escaped from the cycle, tlie painful.
lUMsry-laden * (/n*cr. ^r. SiriL et Jial. (>41). Those oJlusiooa may be referred to at
icopj hiiiil iit Hcrr Krwin Robde's study of Hellenic idcaa respecting tlie tioul and
inuDortality, entitled Paycke (4tu. Uttlite, pp. 4It) tt rr^.; 509), reiTeutly amiplcted.
FtadaTi Empedoclea, and PUtOiasia well kuown. all entertained the notion of repeated
r»-trirth in this world at iutervab ranging from nine to one tlwuaaud years, repeated
twtiit;. thrice, or an indufinite number of times, and, according to ttie two latter writcra,
iifu-xi mcluding in ita phases incarnation as an animal, or even as a vegetable. And
Uiruughout there runs tbe Orphic ideas of each re-birth being a stage in a courso of
ioor»l (^volution and effort after iiuriflcation. itut I do not know whether the actual
unaffeoCthawfaMl occurs in other Insttooes besides tJiose I bav« quoted. £mpfldocl«s.

In the pictorial diagram of human life, as conceived by
Baddhist philosophy, the causal nexus Iwgins at the lefi-hand
side of the top partition. The twelve links round the rim foUow
in the U9ual order and in evolutionary fashion as follows : —

EruLiniosAST Br*i?K.

III. C<inHci<tUBneaB V^fMna

IV. 8eU-ci)n(icioii9iieM Natna-ntpn

V. Boom - surf aces and

irii(ii*ntUnding ChadHjfatana

VII. FeelioK
Vni. I>c8ire

IX. Indulgence

X FaUerLife

XI. Birth (of heir)

XII. Decay and Death.
I, Unconscion* Will.

VtJianA
TVuAttd

UpOdana

Bhava

JariimaranA
Avidjfil

Stojse nt nuwins from Dntfa to

Rehirtb.
Rluipint; of fortiilese physKftl

uid mental materUls (m tbt

Gital.
Rise of Conwinnj* Kxperienc*.
Kiso uf Indivulitnlity — itirtiiw-

tiun between self Kod iti4-Mll,

Realizes {Ki«MeftKiim of Sens**

Hurfacen and l^nder«t«ndiiij[

with refprencp to outoide

world.
Exercise of Sen»e - or^aaB on

oater wurld.
Menial and physieaJ Henaatioits.
Desire, as exi»erience of paia or

dclapive pleasure.
Grasping greed, as Botisfying

Deiiire, inducing olingtnK to

Worldly Wealth and desire nf

heir Ut it.
Ijfe in fuller fiirm, as cnrirlvcd

by fiatisf ying desirt* of married

life and as means of obtatnin^

heir.
Maturity by birth of heir (which

affords re-birth to auotliei

spirit).
Maturity leadx (o Decay and tn

Death.
Parsing from Death toRebtrth.

The key-note to Buddha's system is that Life in any form must
necessarily, and not merely accidentally, be accompanied by suffer-

For instance, teea rsther a toilsome ntad or roads of life — VvaX^ot fftirvt* K«Ar6fovt.
With Plmo, again, we more rL>adily associate his simile of a rc-birtlt as a fall of the
eoul from heavrn to earth, as it drives Us chariot aft<-r tlin procession ot the godc.
through the steed of Kpithumia bt^ing draKged down by iw craving for carnal tUa|;t
^r, as t.ht! Buddliist might say, tlie sliced of Cliandarsgo orercorae by Opid&na for
the skandhas.

"The qucalion of a genetic conunrtion twtween ori^^ntal and Hellenic notions as t«
rv-birth is (»f t.h? grfateJit int**re«t. Prof. Leopold vnti Schrceder's opinion Uuit such «
connection pxi»t« (P^tfutgonu loirf dit Ii*dfr, especially p|). 23-31) seems on tlip whole
to bo well founded."

THE WHEEL OF LIFE,

111

as others had tauf^ht. Anityam DuJf.kKam Andt7nakai}if^ All
is H-ansitory, painful, and unreal!

rJuddlia, therefore, set himself the taak of solving the mystery
Life in order to find the way of escape from coutinual Be-
comings, which was clearly involved in misery. Being a Hindij,
he adopted the then, as now, current Hindu notion of metem-
psychosis or palincjenesis, the doctrine, namely> that death merely
alters the form, but does not break the continuity of life ^ which
proceeds from Death to Re-birth, and fresh Deaths to fresh Re-
births in constaut succession of clianging states disBolviog and
evolving until the breaking up of the universe after a Kalpa,
or almost an eternity of countless a^es; though it would api>eiir
probable that Buddha and the primitive Buddhists denied the
real existence of the material and physical world as well as the
vital.

In kis ontotogical scheme, while adopting an agnostic attitude
towards the Hindu gods and their creative functions, Buddha does
not begin by attempting to account for the first life. He accepts
the world as a working system on met em psychological lines, and he
t^vades the necessity for a supernatural creator by interpreting the
Universe, as Will and Idea, and by placing the Karma or ethical
doctrine of retribution in the position of the Supernatural ('on-
trolling Intelligence or Creator. Perceiving the relativity of
knowledge and that nature furnishes presumptive evidence that
some evolution has taken place in her methods, he throws his
theory of the vital process into a synthetical or developmental
form, showing a gradual transition^ fi*om the simple to the com-
plex, and proceeding from the homogeneous to the heterogeneous
by an ever-changing cosmic order in which everjrthing is dominated
by causality.

The starting point in Buddlia'a theory of Life is the connecting
link between the old life and' the new. Unfortunately, however,
even on so elementary ajioint as this, there exists no consensus of
opinion as to what Buddha's view of this link precisely was, for
he concerned himself less with the metaphysical aspects of his
philosophy than with the practical alleviation and removal of

■ Pilt, Animin DMkkam A H/ittam ; in Tibeton, Ml-rtag-pa sdiig-bsnal-btt, bdi^.
J But see hereatttr.

I

sorrow. He expressly &void«d tbe ase of the term "Soul"
(Atvian)y as this word was already in use in Brahmanism with the
impHc'ition of supernatural and theistir creation. Some stay tUat
he taught there is no continuity between the old life and the new,
that the Karoui attaches itself to any spirit which may chance to
be re-bom at the time of the person*8 d(?ath. But if this lie so,
where is the justice of the Karnui doctrine? It is said by some
that the sole-surviving thing is Karma^ yet this t«rm is used so
elastically as to include products which belong ratlier to the
category of the Will-to-live. Others say that Vijiidna^ or con-
I ftciousness alone, survives ; and so on.^

The view adopted in this i>aper is based upon that held by one
of the Liimas who explained to me the pictorial Niddtuts; and it
has the advantages of being not only intelligible, but consistent,
and seems as reasonable as any ontologieal theory well can be
which postulates a metaphysical absolute.

Our view holds that there is actual continuity of the Individual
life (or Sattva) between death and re-birth. And this identity of
being is supported by the doctrine of EkoUbhdvity which word,
according to its Tibetan etymology, means ^to become one un-
interruptedly."*

The Surviving Thing, which is carried on into the new career of
the individual, would indeed seem to be identical with what is now
generally known to occidentals as Hartmann's absolute, *' the

■ See J.n.A.S., 1892. p. 1 «;., for n ubular abstract by Prof. Bhjre Davids on Uk
autlK>riCieii for such conflicting views.

'* EkoTibhdv.i is another cnix of tluddhism. Clulders, In quoting Thero Subhuti's
etymology fr>:>in tto wUti, writos : ** Eko^iblifiro, the second Jhan&, Is said ta be ettatt
ttodibAavo, wliich Burnoiif renders * Cnity of l\w mind * ; but that this is its troe
meAnin; is very doubtful, as will bo seen from the Full extract seat me. ... In
accordance with this gloss I would be inclined to rendor ekodibharo by * prfdomU'
uHce.' rathrr than by unity, but I do not feel comipE-teiit to giro a deddod npinlou ss
to itH meaning."— />i'rf., p. 134. Dr. Morris (in the .-lciu/<!jn,«, 27thHarcli, 18^, p. 122)
lias d notf* un the suhject. fallowed by Prof. Max Mailer {Acadtnyt 3rd April, 1880, p.
211), whn would di'rivit it fn>tn eka-f-kodi; nnd Pmfpssor Kggellnif has a 5uppli^>
mentary note in thp /*«/*' TcJti -Stw. Joar. (p. ;VJ, 1885), in wliich it is considriwi a
inentaL state, and rendered by Prof. Rhys Davids as "exaltation." Trof- Kern
{iHti'od. to his trouslatioii of the SaddAarma P»iuiariha, xvW.) in noting the occurrence
of the word ekotihhdva in the LaJiia Vit/ara (p. 147, 8. and 439, 6\. rojocts Hul^uli's
etymology uf tho wjrd, without assigning any Feasons. The Tihi-tun er.ymnlogy, how-
«ver, entirely eupporta Subhuti. It is translated rOyud-gch'i^-tu-gyiir-pa, which
means "to become or to be trausfonned+cme+a thrpad continuous, uninterrupted":
and my Manuscript Tibeto-Saiukrit Dictionary restores the word to Eka+urtfa]uiaA+
bbava.

P»

KCONSCiocs Will"; and to this is attached the Karma or retribu-

of deeds done in former live?.

This, the first link of the Ontological Chain , begins at the instant

hen the mortal envelojie is thrown off or changed, that is at

death,'* and was termed by Buddha the stage of Avidyd, which

literally means "HVi/ii of Knoitieihje^ and usually rendered into

English as "Ignorance" or " Nescience," But the word Avidya is

used in different senses. Its ordinary sense is thus defined in the

Vinaya TtxtSf i., 76 : " Not to know Sufifering, not to know the

.use of suffering, not to know the Cessation of suffering, not to

,ow the Path which leads to the cessation of suffering, this is

called Ignorance." But Ai^idyd, as the initial link of the Causal

IexuB, is, according to our information, what may he termed the
^gnontnl Unconscious-Will-to-Live.

The pictorial representation of this link is a blind she-camel
(** Ignorant " Productive Unconscious Will) led by a driver (the
Karma).'

The camel vividly suggests the long nnd trying journey of the
Unconscious Will across the desert valley of the shadow of death,
st death itself to the dawn of the new life beyond. The sex of
the camel seems to indinate the potential productiveness of the
Unconscious Will, The blindness of the beast represents the dark-
ness of the passage and the blind ignorance of the Unconscious
Will, which through spiritual ignorance or stupidity (Moha) be-
lieves in the reality of external objects. And the ignorant animal
is led blindly onwards by its Karma.

In the body of the picture are given the details of the progress

across this initial stage to the next link in the chain of casuality.

e manner in which the Karma determines the kind of new life

concretely represented as a "judgment scene." Here the sins

figure<i as black pebbles, and the good deeds as white, which

tre weighed against each other in scales. And according to which-

ver preponderates so is the place of re-birtb in one or other of the

state*. Thus the kind of new life is entirely determined by

the individual's own deeds or Karma, which creates a system of

* Th»? Tiljt'tan pictiirt uBually depicts '*» blind old woman " Ivd \>y a man. This per-

vereioii of iho Indian piotun" ftwma to me to be duo to a niistTanglntinn on the pftrt of

h*" LAmas, who appMr to liave conutnicted their pirture fmin a written description

I wKich the Utt1« known word uga-mn, a Bbe-camel, Is iuterpret«d as ffa-mot ma old

rewards and punishments, sinking the wicked through the lower
stages of haroan and animal existence and eren to hell ; and lifttoj;
the good to the level of mighty kings and sages, and even \jo the
gods. Here it may he noted that hell is an idealistic state, a sMt
of hellish nightmare, the prodact of the morbid sinful imagina-
tion.

The ignorant Unconscious Will, as a homogeneous aggregate
ouder the influence of the three Qres of illusion [THvidogiiiy lost,
ill-will, and stupidity), is thus led by its Karma to one or other
of the six gati or forma of existence with which begins link num-
ber n., namely, Conformations {Saufthdra),

Here our picture and its Lamaist tradition have oome to our
aid, and rendered it certain that out of the manifohl renderings of
Saiiskarn attempted b\' Kuropean scholars, as detailed on a pre-
vious page, ^'■Cwi/oi'matiwis " was Uie one intended by tlie primitive
Buddhi^^ts; and the Tibetan translation of the Sanskrit word giveji
" iraprepsion " or " formation " + " action." The picture is a potter
modelling clay on his wheel, and is identical with the Egyptian
image of the creator. It represents the shaping of the crude and
formless physical and mental aggregates of the Unconscious Will
by the Karma, in accordance with " The Judgment."

** Our mind is but a lamp fif clay,
Which Fftte, grim Potter, holds
On Fornrw's wheel that tdIIh alway
And, att he pleoseti, laoulds."

C. U. Tawkzt'b tniu. Vairiffjfa jbfaAoM.

These so-called aggregates or Skandfia (Pali, Khandha) require
some notice. The Buddhists, in their theory of the nature of
sentient beings, pre-supjwse the existence of ideal atoms, external
and internal, which, by aggregation, constitute man and the rest-
of the universe. These aggregates or Skandba are grouj>ed into
five classes, which are rendere<l by Professor Rhys Davids as (1)
the Material Proi>ertie8 and Attributes (Riipa) ; (2) the Sensations
{Ve*Uind) ; (3) Abstract Ideas {Sanna); (4) Tendencies or Potenti-
alities (Sankkdra) ; and (5) Keason (Vihndna).^ Duly the first
of these sets, or the Rupa Skandhay appear to be operated on in
link niunber II. or Conformations.

Now the Unconscious Will, no longer amorphous, reaches its

next sta^e of devplopmenfc with the rise of Consciodsness, or Con-
cious Kxperience {Vijndna),&3 the third link in the evolutionary
88. This is figured by a monkey, which some learned Lamait
jiained to me as showing that the rudimentary man ishecoming
ithropoid, but still is an unreasoning automaton. From this it
will be seen that however abstract its ba^is of metaphysical con-
ceptions, or transcendental tlie caudal machinery by which it is
set in motion, BuddhaV evolutionary scheme, in its practical
aspects, must necessarily depend on a tolerably comprehensive and

tibtle inteqjretation of human nature.
The rise of Self-Consciousness (iWmo-rupa, literally " Name **
- " Form "), as a result of conscious experience, forms the fourth
nk or stage, and is represented by a physician feeling the pulse
of a sick man. Here the pulse denotes the individuality or dis-
tinction between " Self " and " Not Self." And its Sanskrit title of
"' Name and Form " expresses-the commonest features of Individu-
ality, "comes ydytuir upi.i, local form, and name and bodiment,
^fcringing the man with senses naked to the sensible, a helpless
^Tdirror of all shows which pass across his heart."' ' A variant of
this picture in some Lamaist temples is a man in the act of being
ferried across an ocean. It is the Individual crossing the Ocean
iof Life.

As a result of Self-Consciousness, the individual now realises his

of The Sense-Surface and Understanding {Oiaddyor

And here again the relatively low place given to the

iderstanding is quite in keeping with modem philosophy. The

licture represents this link by a mask of a human face, " The

empty house of the Senses";- and the understanding is mdicated

by a pair of extra eyes gleaming through the brow of the mask.

At this stage seems to be effected the full union of the hitherto

passive will with the active co-efEcients of a human nature as

expressed by " The Three Fires, the Buddhist variant of our Devil,

tlie World and the Flesh" (/?'«(;a,Dwea, if oAa), though these have

en present concurrently from the initial stage of *' Ignorance." "

1 1 AnxoLD's Lliiki of Atia.

' TliM TibwtAii picture repreaenta this literally an **iui finpty hrmse.''

* Theso Tlir*?e Firus (Ski, Triridka/Ht'i aetna lo have been substituted by Butldha

"T the Brshmanical "Three Wkhui," or moral qualitioa of animated beings — the •*binfi-

^^g i]ualities of mutter " (Mon. Willuiu's Hind., p. t^)— namely, mittm (< roodneu or

Tirtue)» rt^ffu (Activity;, nnd umat (Darluu>«s or Stupidity), which in a mystical sense

The exeTcise of the sense organs and the imderstanding is Coif-
TACT (Sparaa) forming the sixth link or stage, bringing the indi-
vidual into relation with the outside world. It is pictured bj
kisHing^and in 8ome Tibetan frescoes by a man grasping a ploagh.
It illustrates the exercise of one of the senses.

From Ointact cornea FKELnfO {Vtdctn(T),ho\.h physical and men-
tal, including delusive pleasure, |>ain, and inditlerence. It U
pictured by an arrow entering a man's eye,* evidently a symbolic
of " Perception," but ex]>Iaine<i by the Lamas in such a way ae to
render it translatable by ** Feeling."

F'rom the operation of Feeling comes Pesire or thirst (7rtsAfil).
This stage, dealing witli the origin of Desire, perhaps the most
psychologically interesting in Uuddhism, is pictured by a man
drinking wine, and the same metaphor, namely, thirst, which is
ihe literal mexning of the word for thi; link, and is adopted by Sir
Edwin Arnold in his graceful lines —

" TrishnS, that thirst vrUich ni&kes the Hvinf; drink
I)ee|>ev and tieeoor of IIk- falno hhK wiives
Whereon they float, ploaanres, ambttionB, wealth,
Prai&e. fame, or doiumaliuu Con4uest, Kivc,
Rich iiieatK and rohcs and fair atxHle-^ and prid«
Of ancient HncA, and hiftt of days, and Htnfe
To live, and sins tli.-it t1<»w fi mu strife, »irue awoet,
Hnmc hitter. Thui^ Life's thirst ({nenches itself
With dranghtR which double thirst. ">

Thus the conqaest of Desire ia the greatest step towards Budd-
hist salvation.

The Satisfying of Greed, or Indulgence of Desire [Updd4l7Ui)
forms the next stage. It is pictured by a man grasping fruit and
storing it up in big baskets. It appears to be, and is so explained
by the iJimos, as a clinging or attachment to worldly objects^
rather than to worldly ** existence " as Oldenberg has interpreted
it.

With the next stage — the tenth link — namely, Becoming

are Interpreted as A, I', M (or OM), the Creator, Preserver, and Oefltroyt^^r. Theae Uirw
ftrea which, arc^nling to the Itaddhist^, lie at the core of re-hirth, are Lust (T^ 'dod*
cng6, ct. Jakk-h., p. 281), Anj(cr or lU-will ff., z'o-gdAii), and i^pidlty (T., gti-mug or
p'ni^adog, cf. Jassch., 21)7 ; Kopp., i., S3).

1 In tlu£ i>arUcular TibetHu picturo tlie sixth and aeveutli UukB have l>e6n imw
posed.

* Th Liffht qf Atw^ p. 165.

{BKava), we reach oue of the alleged ubstacleti iu the chain, I
an irreconcilable link which puzzles Oldenberg, and which, to- '
gether with the next link, is deemed inexplicable and altogether
out of place. Cp to the preceding link, the ninth, the evolution
has clearly been that of the life history of a man. The tenth
link is rendered by Oldenberg thus; "From * Clinging to El-
tence ' comes Re-birth and the Continuance of Being for yet
another existence.^ V^ery naturally he goes on to say that it is
strange to 6nd a man who has long ago '* entered on real life "
suddenly becoming a child again. And add^» *' How can a man
be bom again when he ia old/' and before he dies ? for death only
happens in the twelfth stage.

But here it would seem as if (>tden1>erg ban misled himself
by introflucing the term " Existence" into tlie previous link and
by intfrj)reting Bkavtc as *• Re-birth."

For we find that Bkava is pictured by a married woman ; and
the Lfimas explain the picture by saying that she is the wife of
e individual whose life-history is being traced. The word is
thus given somewhat the sense of Bhavanaft (Childers' Diet, :
"a house-dwelling''); or, as it might be rendered, "husband-
■hip " ; it is the result of the previous link, namely, Greed or
Indulgence in Worldliness. It is literally fuller "Becoming"
[Bluiva) — Life as enriched by satisfying the worldly desire of
home, and as a means of obtaining ai) heir to the wealth amassed
by Greed,

The eleventh stage or link is another of the alleged stumbling-

ilocks, which, however, ceased to present any difficulty in the

ght of the picture and the Lamas' explanation of it. The picture

shows a jiareat and child. It is the Maturing of the man's life

the BiitTH (Jdti) of an heir, and as a result of the married

►nee of the tenth stage. It m ust be remembered that

ing to Buddhist belief there is no propagation of species*.

ife is held to be indivisible ; hence the child is no relation to his

parents, as the wandering individual finds its family through its

own inherent ICarnui, This dogma so op{>oscd to experience and

ience carried with it its own refutation ; but it forms no

ential part of the evolutionary chain.

Maturity of Life then leads to Decay a>'0 Death (.Artmm<M^M»),
e twelfth and final stage, which in turn leads on to link No, 1 —

Re-birth — and so on aa before. This singe i» pictured as a corpse
being carried off to cremation or burial.

Let us now look at the Chain as a whole. Here we are met by
the difficulty of findiu)^ a suitable expreiision for the word which
connects the several Links, the IMli pticcaya, usually trani>lated
" causti ^ or " concurrent occasion." Prof. Rhys Davids writea
[Vinaya Texts, i., 146): " Hotu and paceaya (the word ao
frequently used in the formula of the NidfiDasJ are nearly
synonymous. Colebrooke [Life and Eaaaya, Vol. ii., p. 419) «y8
thut the Hauddhas distinguish between hetu * proximate cause/
and paceaya (pratyaya) 'concurrent occasion'; but in practical
use thiti slight difference of meaning, if it really existed, has but
little weight attached to it."' Mr. Warren believes* that the
term " cauae " should be used in a very loose and flexible >ray, and
in different seuseu, in discussing different membera of the series of

links. But as Prof. Oldenberg's rendering — " From

oomes " — seems sufiBeient for our jiurpose, while it

preserves uniformity and continuity, it is here adopted^ Tlie
Chain then runs as follows :

' Thif* snme differcnct* U observed by Tibt'tau writers. l*nitityii is rendtired liy
rkj-on, dufincd by jAKifciiKii (/.tW., p. 17) as "a co-op« -rating cnuBe" of au event
as distinguished from its proximate (or, ratlicr. ptimary originalj muae i:gyu
(Jikt^ Sttu).

* Loe, cit. He writes: "Mow a ^reat deal ut the difficulty experipnced by
scholars on this subject apiicare to me to arise fram tlip loo strict way Jn which
UiBy use the word 'cause,' aiid frum ttm idea which they labour under that
Titnii plays an inip<irtaot part here, awhereas it vonld appear to bave bat ft
secondary' r61e.

** The term *cau8c ' should be used in a Tory loose and flexible way, and in different
Mnaes, in discuaaing different members of this scries. The native phrase, of which
CTIiaiQ of Causation Is supposed to be a translation, ia paiicea-tamvypdda. Paticca is a
genmd, wiuivaletit to the Sanskrit pratUtfo, from tlie verbal root i ' go," with the i>re-
Rxprai}\ 'bach'; &a6 miHitppdda stands for the Sanskrit «amitrp<ii2a, meaning a'spring-
ing up.' Therefore Uie whole pluTLse ro^^ns a 'apringlag up* [into exJatencej -H-ith
reference to someiliing else, or, as I would render it, 'origiuatioa by dependence.'
The word 'chain' is a grBtuitr>us addition, the Buddhist calling it a wheel, and
inakiog Ignorance depend on Old Age, etc. Now it is to be noted that if a thing
springs up — tliat is to say, comes inbn being — with reference to something ehtn, or in
di>i)endeufe on something else, tliat dependence by no mt^ans needs to be a caua&I one.
In tlic Pali, each of these members of the so-called Chain of Causation is aaid to be
the /Mccaya of the one next following, and paaai/a is rendered 'cause.' But Buddha-
ghoso, in tlie Visuddhi-Magfpi, enumerates tw<:nty*four different kinds of paceaya, and
in discussing each member of the jiaii<xa-9amuy^da, states in which of these senses it
is a /mccti^u of the succeeding one.

•^ Tliu Pili texts very well express the general relation meant to bo conrcyed by the
wurJ parrat/a H'heu they say ' If this one [member of the series] is not, tlien this
[next fpllowing] one is not,' "

From the Igaorance (of the Unconscious Will) come Con-
innations. From ConforiuaUons coizie» Consciousness. From
Consciousness comes Self-Consciousness. From Self-Consciousness
come The Senses and Understanding. From the Senaea and
Understanding comes Cont^ict. P>om Contact come Feeling,
im Feeling comes Desire. From Desire come Indulgence,
reed, or Clinging (to Worldly Objects). From Clinging (to
Worldly Objects) comes (Married or Domeptic) Life. From
(married) Life comes Birth (of an heir and Maturity of Life).
From Birth ('of an heir and Maturity of Life) come Decay and
Death. From Decay and Death comes Re-birth with its altend-
t Sufiferings. Thus all existence and suffering spring from the
ignorance (of the Unconscious Will).'*

The varying nature and relationship of these formulro is note-
worthy, some are resultants and some merely sequences; char-
acteristic of Kastern thought, its mingling of science and poetry;
its predominance of imagination and feeling over intellect ; its
curiously easy and naive transition from Infinite to Finite, from
absolute to relative ^xiint of view.

But it would almost seem as if Buddha personally observed
much of the order of this chain in his ethical habit of cutting the
links which bound him to existence. Thus, starting from the
link short of Decay and Death, he cut off his son (link 11), he cut
off his wife (link 10), he cut off his worldly wealth and kingdom
link 9], then he cut off all Desire (link 8), with its "three tires."
this he attained Buddhahood, the Bodki or "Perfect Know-
ledge " dispelling the Ignorance (Avidya), which lay at the root
of Desire and its Existence. Nirmna, or ** going out," ^ thus seems
to be the *' going out " of the three Fires of Desire, which are still
igured above him even at so late a stage as his " great tempta-
ion";- and this sinless calm, as beUeved by Professor Bhys
Davids,' is reachable in this life. On the extinction of these
three fires there result the sinless perfect peace of Purity, Good-
will, and Wisdom, as the antitypes to the Three Fires, Lust, Ill-
will, and Stupidity ; while Parinirvdna or Extinction of Life

> In Tibetau it is translate*! "The .Sorrowlesa State" (mya-naii-meO). Cf. alao
BcftNovr. L. 19; Ukal'a autho, 174, 183* etc.

■ 8m Aj«nfa [)irturt', p. 6-

* BuddAitrnt p. 14 : mlm O. KrakkfOktku, Pti.D. (in J.R.A .&« t88(>. p. 549), whoslunn
thAt the Uirva " fires " are aJ»o called the three *' obslacl^v " {KtSlMiut ).

p£

1

(or Becouiiug) wan renched only with the severing of the last
fetter or physical ** Death," and is the "going out" of ev«ry
particle of the elements of " beooming." '

Amongst the umny ourious perveniiioiiA of the latter Buddhism
of India was the belief that by mviitical means, the SaUva or
personal entity may, short of death, and whilst yet retaining a
body, be Uberat-ed from the influence of Ai'^idyd, and tlius form
the operation of the cansal nexu>i, and so secure immortality.
ITpagupta and many other noted Buddhist sages are believed to
be yet living through this happy exemption.''

Buddha's metaphysics appears in the light afforded by the chain,
to borrow — like so many other world principles professing to -folve
the problem of existence — from the distinctiont; of psyehologv,
and to be based on Will. »Schopenhauer indeed admits the affinity
of his theory with Buddhism. He writes: " If I were to take the
results of my philosophy as the standard of truth I would he
obligeti to concede to Buddhism the pre-eminence over the rest.
In any ca»e it must be a satisfaction to me to see my teaching in
such cloae agreement with a religion which the majority of men
upon the earth hold as their own,"' Hartmaan's absolute or his

' lliBSe are tbf so-calkO Skandluis.

* Altbou^ it ifi a cuiiiinuu t>olier titnougat the Uurmest' tiiat Tpn^upta still
Bunrives in this way, and, in conneqHence, is an object with them aliuo»t ot
vrorahip. tiiu monks CAonut point to tny ancient scripture in support of this
popular belief.

> Tlte World (u Will and Id^a^ by A. Schophniuvsb, Enj;. trftni. by Haldaae atid
Kfftzip, 1833, iL, p. 371- Scbopenbaticr indeed claims to have arrived at Kuch agnw-
mont indopcndcntlr of Buddlia's teaching. He writ^'B : *' Tlila agreeineut, however,
must be the more Ratisfactory to me becai^se, in ray pliilaaopliitsiug, 1 have certainly
not been under its influence; for up till 1818, wltoti my work appeared, there wvre
vtoy tew f*xceediii^ly IncompleUi and ocaiity accounts of Iluddliiiim to be found in
Gorope, which were alm™t entirely llmiti-d t^i a few casays in the earlier vnlumee Of
* Asiatic Kescojrches,' and were principally concerned with the Buddhism of Uiu
Burmeic" {loe. ci't., 371). It iit, however, probable that Sohopeahauor, such an ornni-
ronms reader, and withal so egotistic, mimmizcs his iudcbtcdness Ui Buddha. For
tbe Vedanta philosophy, to which Schopenhauer admits his indebtedness, is vi»r)-
deeply tinged by Buddhist bt^Hcfs, and Scliopenhauer in liis Hvsteni generally
follows the ttne4 of nuddlusm; and in his Uter KTitings be frequently usea Buddlitst
works to tUustratc his speculations. Tlius: *'We And the doctrine of mHempsy-
clioela .... in its most subtle form, h^jwever, and coniiiqj nrarfst to the tratk
.... in Uuddliism" (loc.cit., iii., 802). And illustrating bio tfieme "vt Denial
of the Will t<^ Live," he reft^rs (loc. nt, hi., <45.) to FAUsuoLt'fl DfutMi/uipadaut and
BoBHODP's InJrorltiCtion; and (p. 303) SpKWCM HAJior's ilanval, OuBv's Du Simana
inditH (p. 30t?) ; Coh-brooke, Sangermano, Transactions St. Petersburg Academy of
Science ; and frequeutlj to tlie Asiatic Besearchcs.

BDTJDUfSM AJS A PHILOSOPnY.

121

ban

Tnconscioas inclufles UneoneciouH intelligence as well as Uncon-
ious Will. In Huddhism intelligence is not denied to Will and
:}rded a secoadarj' and derivate place as in Gennan pessimism,
ftnd we raay even infer, from what is set forth a« to the directing
function of the Karma, as well as from its pictorial representation,
that Buddhism in Home sense felt the necessity of attributing an
intelligent quality to the unconscious principle in order that it
might paes from the state of migratory abstractiveness to that of
det-erminate being. But, on the other hand, there is not here as
an essential feature of the system a deliberate ascription of intelU-
geuce to the unconscious as with Hartmann. The Unconscious
Will-tt>-live maintains the changes of phenomena. " The world is
the World's process." All " is becoming," nothing " ifi." It is
indeed, as has beeu suggested to me, the Flux of Heraclitus, who
also used the same simile of Fire and Burning. " The constant
new-births (palingenesis) constitute," as Scbopenlmucr, a Neo-
Baddhist says, " the succession of the life-<lreams of a will, which
itself is indestructible until instrueteil and improved, by so
'"much and such various successive knowledge in a constantly new
form, it aliolishes or abrogates itself." *

As a philosophy, Buddliism thus seems to be an Idealistic

Nihilism ; an Idealism which, like that of Berkeley, holds that

" the fruitful source of all error was the unfounded belief in the

reality and existence of the external world " ; and that man can

^.perceive nothing hut his feelings, and is the cause to himself

^Kf these- That all known or knowable objects are relative to a

^■ionscious subject, and merely a product of the ego, existing

"through the e^o, for the ego, and in the cyo,^though it must be

remembered that Buddha, by a Kwinging kind of positive and

negative mysticism, at times denies a place to the ejo altogether.

But, unlike Berkeley's Idealism, this recognition of the relativity

and limitations of knowledge, and the consequent disappearance

of the world as a reality, led directly to Nihilism, by seeming to

exclude the knowledge, and by implication the existence, not only

of a Creator, but of an absolute being.

As a Religion, Buddhism is often alleged to be theistic. But
although Buddha gives no place to a First Cause in his system,

* ^SOPBNBAVBit'8 WiU and IdfA, En{[. ttuu^ iu.» 300.

fet, as is well known, he nowhere expressly denies an infinite
first cause or an unconditioned Being beyond the finite; and lie
is even represented as refusing to answer such questions on the
ground that their discussion was unprofitable. In view of thi?
apparent hesitancy and indecision he may be called an agnostic.

In the later developments, the agnostic idealism of j>rimitive
Buddhism swung round into a materialistic theism which verges
on pantheism, and where the second link of the Causal Chain,
namely, Snnsknra, comes closely to resemble the 7)iodi of
Spinoza;* and NirvSna, or rather Pan-Nirvana, is not different
practically from the VedSntic goal : assimilation with the great
universal soul :

'* The dew-drop slips Into the shining aeft."

And the latter developments generally have been directed
towards minimizing the inveterate pessimism of Buddha's ethics
which tends to bring the world to a standstill, by disparaging that
optimistic bias which is commonly supposed to be an essential
element in the due direction of all life-processes.

Lamaist Metaphtstcs.

After Buddha's death his personality soon became invested with
BUpemiit ural attributes ; and as bis church grew in power and wealth
his simple system underwent academic development, at the bauds
of votaries now enjoying luxurious leisure, and who thickly over^
laid it with rules and subtle metaphysical refinements and specu-
lations.

Buddha ceases even to be the founder of liuddhism, and is
made to appear as only one of a series of (four or seven) equally
perfect Buddhas who had " similarly gone " before, and hence
called Tdihagaia^ and implying the necessity for another " com-
ing Buddha," who was called Maitreya^ or " The I^oving One.**

I ** All Sentient hcings Qxiat m tlip eiisoncc (jforb^a) of tho Tathigata." — AiiffKtinuUijftt

Sutra (Kah-gyur; 1)6, xvi. f. 2(>8, trana!. by Rock., B., p. 196).

> This Uu^>ry of multiple Huddhns nnd tlin intnxiuclUin of the name Ta/A^^aCii

to )iav[> IxM-n introduced by tlip Saulrdtitika Scbool (Wa.s«., A, SU). Thii

fine ia held by the southern Buddhists. Khts DAm» (if., p. 179) writw: "It i»

ot BO ntiCASJMiily implied in or oloBely connoct^^d with the most tmportant parts of

P'liis schentf oa to exclude the poflstbility of Its having arisen after his de.ith" (ef.

aloo Davids, p. 13, Btuldkht Birth St&ritM ; Sknakt's Im Liyeude du Buddha).

TBEISTIC DEVELOPMEyTS.

123

Then these (foar or seven) Buddhas or TathSgatas are extended
to series of 24, 35 and 1 ,000 ; in addition to which there are also
Pratyeka or solitarv non-teaching Buddhaa.

In the ssecond century after the NirvSna* arose the MahaflaAghika
t (latterly grouped under VaibhuKhika) which asserted that the
Buddhas are illusory and metaphysical ; that the traditions re-
specting the Buddha having been born into the world as men
are incorrect, that the law is TathSgata,* that the " Buddhas
have passed beyond all worlds { = LokoUaravadinaYy ' that "Tatha-

^1^ is infinitely extended immeasurably glorious, eternal in
ration, that to his power of recollection (ni-snxriii), his
power of faith (sriidhabala), Lis exi)erience of joy, and his life
there is no end; he sleeps not, he speaks, asks, reflects not, they
say that his existence is ever one, and uniform (one heart), that
all things bom may obtain deliverance by having his instruction."*
This theistic phase of Buddliism seems foreshadowed even in
irlhodux Hinayiina scriptures. Thus in the Mahavagga (i., 6, 8)
kya Muni is made to say of himself, "I am the all-subduer;
all-wise; I have no stains, through myself I iwssess know-
:e; 1 have no rival; I am the Chief Arhat— the highest
teacher, I alone am the absolutely wise, I am the Conqueror
(Jina). '* And the MaUuijafighika sect of the Hinayfrna discussed
the eternity and omnipotence of the Buddha. \N'hile the Sau-
trantika section asserted the plurality of the Buddhas.

Indeed, even in southern Buddhism, the expressed deification of
Buddha can scarcely be said'to be altogether alwent. Kor Ceylon
monks, following an ancient ritual, chant : —

*' I wurship coutinujiUy
The Buitillia'* <*f the aj;e« that arc pftet,
I worship the BiiilJIias, the all-pititnl,
I VkTontliip with iHiwed henil.

*' I bow my head to the gniuiuL nnd worship

I JirajUHY})«j»,aO-SI. 116ycaniArrNirT&nn,RuLin/RW..4i«ri'9., 11.801. ThuTibeCan
gtTM the dnle llOyean and aIm (TIocroiMo fi.. p- 183) 190^ whidi ia probablyft mil-
take for th(^ no of tbd Chinese.

' BbaI.. fne. cit.

* Hix-Auii-L, B., 183, wher(> is ffiven a detoil&d tranalatJOD of the features U the
Btghtrim HiiwyRiia wcta.
' Biui., lot. cit.

124

MST^ipjnrsrcs.

Tlie sacred diut of hui holy feet. *

U in iiu^lit ! Iiave tinned Against BuilJIia,
May Buddlia forgive me my sin." '

Here Buddha seems prayed to as aa existing and active divinity."

About four centuries after Buddha's death the Mahiiyana doc-
trine hatl evolved specialized celestial Buddhas and Bcxlhisatvafi
re.eiding in worlds as fabulous as themselves; and the human
Buddbas are made mere manifestations, and reflexes from celestial
counterparts.

The Mahilyana development seems an offshoot of the Maha-
sanghika sect of primitive Buddhism. It assumed a concrete form
about the end of the first century a.d, under Asvaghosha, who
wrote the Atafuiydiia Sraddltoiunda Saatra; but its chief ex-
pounder was, as we have already seen, NSgSrjuna.

Buddha, it will be remembered, appears to have denied existence
altogether. In the metaphysical developments after his death,
however, schools soon arose asserting that everything exists (Sar^
vastivada % that nothing exists, or that nothing exists excejA the
One great reality, a universaliy diffused essence of a pantheistic
natm*e. The denial of the existence of the " Ego " thus forced the
confession of the necessary existence of the Noii-ego. And the
author of the southern Pali text, the Milinda I'nfiha, writing about
150 A,D., puts into the mouth of the sage Nagasena the following
^words in reply to the King of Sagala's query, " Does the all-wise
(Buddha) exUl ? "* " He who is the most meritorious does exist,'*
and again "Great King! Nirwana is.*"

Thus, previous to Xiigarjuna's school, Buddhist doctors were
divided into two extremes : into a belief in a real existence and
in au illusory existence; a perpetual duration of the Sattva and
total annihilation. Nagfirjuna chose a "middle way"' {Md-
dhydmika). He denied the possibility of our knowing that

1 PiUtHHiJatlui, I>ICIUOH, p. fi.

> Tbough some hold tiUs to t>c merely a chant for luck aiu] not real pxayer.

9 In the middle of the third ccntiirj- after tlie NirvMia (Rica.i^ loc. nt.) arose the
realistic Sar\-a8tiTada as a branch of tlio Stha\-iraa, "thnse who say all exist*, Uu
pai^t, fuLuri* and Uu' priMciit," and are call^ed in coiujeijui-ucf "thfy who aaythat
alt exieta," or Sarwi^irtidina {^MCttuii-L, B,,\M).

* EaMrfn Uoii.j p. 3U0. ami KJirii Davids' Qu(M!oh» a/MUinda.

'^ £(ut. MoH^ p. D95.

I

anj-thing either exists or ditl not exist. By a sophistic nihilism
he "dissolved every problem into thesis and antithesis and
denied both." There is nothing either existent or non-existent,
and the state of Being admits of no definition or formala.

The Prajnd pilrainUd^ on which Nagarjuua based his teaching
consist of mythical diacotirses attributed to Buddha and addressed]
mostly to supernatural hearers on the Vulture Peak, etc.
recognizes several grades of metaphysical Buddhas and numeroo
divine Bodhisats, who must be worshipped and to whom prayer
should be addressed. And it consists of extravagant speculations
and metaphysical subtleties, with a profusion of abstract termin-.
ology. \

His chief apocalyjrt ic treatises - are the Buddhavatanaaka,
Samadhiraja and Ratnakuta Sntnis. The gist of the AvataA-
saka Sutra may be summarizefP as "The one true essence
U like a bright mirror, which is the basis of all phenomena, tfae
basis itself is permanent and true, the phenomena are evanescent
and tmreal; as the mirror, however, is cajwible of reflecting images,
eo the true essence embraces all phenomena and all things exist
in and by it."

An essential theory of the Mahilyana ie the Voidness or Nothing-
ness of things, Simyat/l,* evidently an enlargemeut of the last
term of the Trividyd formula, Aiidtnui. Sakya ^luni is said to
have declared that "no existing object has a nature,* whence it
follows that there is neither beginning nor end — that from time
immemorial all has been perfect quietude* and is entirely im-
mersed in Nirvana." But Sunyata, or, as it is usually translated,
"nothingness" cannot be absolute nihilism for there are, ae
Mr. Hodgson tells us, "a Sunyata and a Maha-Siinyuta. We are
dead. You are a httle Nothing; but I am a big Nothing.
there are eighteen degrees of JSiinyata.' You are annihilate<j

1 Pn^flU hegin* vith chans. Slie produced aU Uie Tatliigatas, and is the mot
, «U JtMhlMttvM Prat}-uka-Ruddhas and DtsdpleB <Coiif. Cowux and EofiKLtvalj

J, Skt. MS., J.R.A.S^ N.S. viii^ 3)-
I F4ir snine details of these see Csoua's An., p. 400.
» Bkal's C'aifnn. 125.

* Tib^Tmg-pafiid.
' StvTO-Eid.

• /od-muiias Zi-ba— •• nothing has manifestMl itself in any form " (ScaL., .'MS).

'' HoUOWlN'ft Ktmtyg, etc., W.

m

METAFBTSTCS.

but I am eighteen times as mach annihilated a« yon." * And the ]
Lamas extended the degrees of " Notbin^ees " to seventy.

This nihiUfrtic doctrine \s deiuoustrated by The Three Marka
the Two Truths and has been sunuiuuizod by ^chlagintweit.
Tbreo fiiarka are :

1. Pnrikalpita i^V^,t Kun-tag) the fiupposition or error; anfotmded
belief in tht> reality of existence ; two-futd error in belie\ing a thing
to exist which does not exist, and asserting real existence when it is
only ideal.

2. Paratantra (T., Z'an-van) or whatever exists by a dtjtendtnt or
oausal connexion, viz., the soul, sense, comprehLUsion, and imperfect
philosoplacul meditation.

3. Parinuhpanna (T., Yoii-gnib) "completely perfect" is the un-
changeable and unaeaiguable true existence which ia also the scope t/t
the path, the summum iKmum, the absolute.

The two Truths are SannritUatt/a (T., Kun-daarbch'i-den-pa) The
relative timth ; the efficiency of a name or characteristic sign. And
Fanunai-thiifiat}'a (Don-dam-pohi den-pa) the absolute truth obtained by
the self-consciousuess of the saint in self-meditations.

The world (or Samsara), therefore, b to be renounced not for its
sorrow and pain as the Hinayana say, but on account of its on-
aatisfying unreality.

The idealization of Buddha's personality led, as we have just
seen, to bis deification as an omniscient and everlasting god ; and
traces of this development are to be found even in Boutbern
Buddhism. And he soon came to be regarded as the omni[)oteut
primordial god, and Universal Essence of n pantheistic nature.

About the first century a.d. Buddha is made to be existent from
all eternity (Ajiada). Professor Kcm, in his translation of Tke
Lotus of the True Law, which dates from this time,'^ jwints out
that although the thcistic term Adi-Buddha or Primordial Buddha
doea nut occur in that work, Sfikyn Muni is identified with Adi-
Buddhn in the words, " From the very beginning (ddUa eva)
have I roused, brought to maturity, fully developed them (the
innumerable Bodbisats) to be fit for their Bodhisattva jMsition."*

And with respect to the modes of manifestations of the universal
essence, " As there is no lim.it to the immensity of reason and
measurement to the universe, so all the Buddhas are possessed of

i A. LiLUK, JJi.A.S^ xiv , 9.
SuddAartna Pujgt^arika, xxU.

* toe, eit.t XXV.

PANTHEISTIC UNIVERSAL ESSENCE.

infinite wisdom and infinite mercy. There is no place throughout
^the universe where the eHsential body of Vairocaua(or other supreme
^Buddha, varying with different sects) is not present. Far and wide
^brough the tields of space he is present, and perpetually mani-
^ksted.i

The motles in which thit; universal essence manifeints itself are the

■^^ree bodies (Tri-kaya), namely — (1) Dhamuirkdyti^ or lAW-body,

^Kssential Bodhi,^ formle^ss and self-existeut, the Dhyani Buddha,

^BEoally named Vairocana Buddha or the " Perfect JustiBcatiou,"

or Adi-Buddha. (2) Sambho^/a-kdya * or Compensation-body,

Reflected Bodhi, the Dhyiini Bodhisats, usually named Lochana or

"glorious'*'*; and (3) Nirmdija-Kylyo,^ or Transform ed-body,

Practical Bodhi, the human Buddhas, as SakyaMuniJ

i Now these three bodies of the Buddhas, human and super-

^hiumau, are all included in one substantial essence. The three

^Bre the same as one — not one, yet not different. When regarded

^Bfi one the three persons are spoken of as Tathiigata. But there

^■b do real difference, these manifestations are only different

^"riews of the same unchanging substance.*

One of the earliest of these celestial Buddhas was given the
title of "The Infinite Light" (A mitdbka)^ and his personality
soon crystallized into a concrete theistic Buddha of that name,
residing in a glorious paradise (5ukhavati) in the West, where

Re daily suds hasten and disappear in all their glory, and hence
pposed by some to include a sun myth, or to be related to sun-
wdrship, probably due to Persian influence; for the chief patrons
of the early Mahayana, about the time of the inveution of this

■myth, were ludo-Scyths, a race of sun-worshippers.
i After N.'igarjunajthe chief expounderof the Mahayana philosophy

1 Bmu.'s Cb/rM, 133.
' T^ cb'08>«kt].
» Err., p. 180.
■ * Icmg-tku.

f 1 It U Bingolar to And those KuddhUt speculatiou bearing so close a resemblance

to the Utex Greek theories on Uie eaiup subjoct. cBpccintly in tbo plain resfmblancw of

the iritiu utryoaiSis or tucjfonn body, to tho Locbana {Rajana) or " Glarii>us Uody " of

Lfclift Buddhists. I'idr tho who)'' aiihj)*ct of these " bodies" treated by Cuowortb,

f/ntfUtc. 8!,rim^ it, 768 ; Bul'b Cat., 123.

•spnil-jcu.

' On these bodies see also Vasilibv, S. (French ed.), p. 1A7. and Eithl, 178 mq.
• Bul's CofaM, 123.

was Vasubandhu, who was less wUdly specniative than manrofbu
predecessors and composed many commontariea.' Previous to fats
day, the nihilism of the MahaySna had become almost mystic in
its sophistry.

This intense mysticism of the MahaySna led abont the fifth
century to the importation into Buddhism of the jxintheistic idea
of the soul (atman) and Voga^ or the ecstatic union of the in-
dividual with the Universal Spirit» a doctrine which had been
introduced into Hinduism about 150 B.C. by Patanjali. This inno-
vation originated with Asafiga,- a monk of Gandhiira (Peshawar),
whose system is known as the YogacSrya, or "contemplative"
MahSyana. Asaiiga is credited with having been inspireti directly
by the celestial Bodhisat Maitreya, the coming Buddha, and if
is believed that he was miraculously transferred to the Tushita
heavens and there received from Maitreya's hands the gospel?
called "The Five Books of Maitreya," the leading scriptar« of
this party.

Hip school, the Yogacarya, and especially its later develop-
ment (into which magic circles with Vinntras or spells were in-
troduced about 700 A.D.)» was entitled ^^ Mantraydna^ or "the
wwin/?'T-vehicle." And Yoga seemB indeed to have influenced also
the Ceylonese and other forms of southern Buddhism, among
whom flying through the air and other supernatural powers (/rrfW)
are obtainable by ecstatic meditation (though not expressedly
pantheistic), and the recitation of dkdrajii 6": and the ten" iddhii''
or miracnloua supernatural powers, are indeed regarded as tbe
attribute of every perfected saint or Arhat/ " Rahats (Arhats)
flying " is a frequent expression in the southern scriptures, and is
illustrated by numerous fjaintings in the early caves of Ajanla, in
central India.

It is vrith this essentially un-Buddhistic school of pintheietic
mysticism — which, with its charlatanism, contributed to the decline
of Buddhism in India — that the Theosophists claim kinship. Its

I AmitAyua Butropedcsa, fiuddhagotra S&ntra, on tlie S»a.ddliarma PuDf^arlka, Vajra
Cli'edlik&, DasabhvimikA, etc. : and also ** the Treasurj- nf MuUiihysica " (AbidhannR
Ko^^a H&stra), oonUIiiing many Saiitrantika jiriucit>lt<A.

s For hie datt; corif. Vasil., 225. 230 aoil previous iuttr>. The works ol his younger
brjtlter Vft«ubandhu, wfirf! tnit«lat«--<l into Cliiuew 6.17 a.d.

' Conf, Hauhy's F..M., p., 252, and Gkimblot, Sept. Siii/ttu pali, p. 32$.

' CuiLXrBRs' FtUi met.

lied " esoteric Buddhism " would better be termed 'exoteric.
At) Professor C. Beu<lall has suggested to me, for it is foreign
to the principle* of Buddha. Nor do the Laraas know nn\ihing
about those spiritual mediums — the AlahStmas (" Koot Ho(rmi'^)
— which the Tbeosophista place in Tibet, and give an importAnt
place in T.Aniaist mysticism. Ah we sliall prerJenHy see, the rnyrti-
cism of the Lamas u* a charlatanism of a mean necromantic order,
and does not even comprise dever jugglery or such an interesting
iy*ychic phenomenon as mesmerism, and certainly nothing worthy
of being dignified by the name of ** natural secreis* and foroee,**
But with its adoption of Tantrisra,* so-called, Buddhisim entered
its mo?t degenemte phase. Here the idolatrous cult of female
lergie:} was grafted upon the theistic Muhayana aud the pan-
ic m}*aticij!m of Yoga. And this parasite seized strong hold
its host and soon developed its monstrous growths, which
isheil and strangled most of the little life yet remaining of
purely Buddhist stock.

Tantrism, which began about the seventh century A.D. to
tinge Buddhism, is hx-^ed on the worship of the Active Pro-
ducing Principle (Frahriti) as rannifested in the goddess Kiili
or Uurga, the female energy {^akii) of the primordial male
(PurU'«ha or Jfiva), who is a gross presentation of The Supreme
Soul of the universe. In this cult the various forces of nature
— physical, physiological, moral aud intejiectual — were deified
der separate personalities, and these presiding deities were
uped iuto MiUri (divine mothers), Dflkkml and Yogini
oddesse^ with magical powers), etc. And all were made to
merely different manifestations of the one great central god-
Kali, ^iva's s|K>UHe. Wives were thus allotted to the
celestial Bodhisats, as well as to most of the other
gods and demons; and most of them were given a variety of
rras, mild and temhie, according to tlie Hupposed moods of
h divinity at different time^. And as goddesses and

1 Vaiitlii>v dpsignatt's tJiic stage aa ** Mvttiein* " ; but lurt'ly the dcvfloped
HjiliilyAttA Mxd V<»(^io4rya doctrines werr Already iiiyslic in u high de«rw ;
irhile tlip iiami' Tiitttrit PAprrsiM-s tli«* kind of mysticiBio and also i^onvrys « wnsc
T .Su'aist idiilalTj-, allhnugh tin- word " Ttinfnu" acc^mViix^ U> itn TilH-lnu i-fyTunln^

Vyud). tittTtlly tni-ans "a tnutiite," it i« rnittricLed buUt iji riuddliism nud HindQirtin

> Uw oecTonuntic books nn ^kta myHtidBm.

ithe-(levil8 were the bestoweni of natural and sapematonl
powers and were especially mnlignant, they were espeoiallj
worehipped.

About this time the theory of Adi-Baddha,* whicli, it has
been seen, existed aboat the first oentury a.D., underwent more
concrete theistic development. He becomes the primordial god
and creator, and evolvefi, by meditation, five celestial Jinaa or
Huddhas of Meditation {Dhydni Buddhas), almost impassive,
each of whom, through meditation, evolves an active celestial
BodkisaUaony who possesses creative functions,- and each human
Buddha, though especially related to a (larticular one of the five
celestial Buddhas of Meditation, is produced by a union of re-
flexes from each uf theue latter. For pictures of these deities, see
the chapter on the jjautheon, where also I give a table present-
ing the inter-relations of these various celestial Buddhas, Bodbi*
sats, and human Buddha.s, and also incorporate their mystic
symbolism, although this was probably added in the later Muutni-
yiina stage.

It will be seen that the five celestial Jinas are so distributed
as to allot one U\ each of the four directions,' and the fifth is
placed in the centre. And the central ^wsition thus given him,
namely, Vuirocaua, is doubtless associated with his promotion to
the Adi-Buddhaship amongst certain northern Buddhists; though
the reformrd and unreformed sects of Lamas, differ as regards
the specific name which they give the Adi-Buddha, the former
calling him Vajmdhara, doubtless selected as bearing the title

1 Tib., mCIi'ojj-lii ilan-polii Saiis-rg>'aa.

^ "AoC">r<liii(j \*-> tliis system," nays Mr Hodgson, J.A.S.B., xU, 44)0, -from an
«temikl* infinite nnj inim.iiiTi.il Adi-IIuiimia {iroceedtHl divinely, and nut genera-
tiwly, five 1<.'ss>t Huddhas, wim »ro considered tlie immodi«to sources (Adl-Buddha
boing the ultiiuutc sfiuro') of thi- Ave plemi'ntfl <\i matter, and of the five organs
and ftTe facultit's ff eonsBtion. The utouldiiig of these mntfrittla into tiie ^hnpf
of an actual world lu not, however, tlio business of Uie five RuddhJM. but it is de-
YolvL'd by them upon lesser omanalion* from thcniselvee denominat^'d Hodhi»ittra5,
who i\Tv thus the tertiary and active agontA of the creation and govemmeDt of
the world, by virtue of powers dt^rived immediately from the ftve fiuddhaa,
uJtiuiati'Iy from the one supremo Buddhu. This sj'sten] of Ave BuddK-is [irovides
for the oritfin of the mat<!rial world .md for tliat of immaterial existences. A
nixtli U'lddtut is (Ieclare<l to hare etnnnnted divinely from Adi-Buddha, and thia
iiixlh Uiiddlia, Vajraiiattva l>y namn, irt osaigned tho immediate organiwilum of
mind and its powers of tliouRlit and feeling,"

> 'rtie five 'MrinlomK" which (he hiiinnn Ihiddlia erabodien are: Ch*o-ki byin kf
ye-s'vs, Melon ta-bahi, Namhar<ned>ki, Sosor tog-pahi, U}-a<wa du-pahi ye-a'ea.

POLYTHEISTIC DEVELOPMENTS,

jf <* Vajra* so dear to TSntrik Buddhists, while the uareformed

^ Bect4) consider him to be Samantabhadra, that is, the celestial son of

Vairocana. And the Adi-Buddha is not considered wholly inactive

or imixkssire, for he is frequently addressed in prayers and hymns.

^H Sakya Muni is the fourth of the Muuushi or human Buddhas of

^Pthi:i age, and his Dhyani Buddha is Amitabha, and his corres-

jKJudiug celestial Bodhisat is Avalokilesvara, the patron-god of

^« Lamaism, who is held to be incarnate in the Grand Lama.

^P The extreme development of the Tantrik pha.se wa.s reached with

the Kala-cakra, which, although uiiwortliy of being considered

a philosophy, must be referred to here as a doctrinal basis.

It is merely a coarse Tantrik development of the Adi-Buddha

^■theory combined with the puerile myHticisms of the Mantra-

^'yana, and it attempts to explain creation and the secret powers of

nature, by the union of the terrible Kali, not only with the

Dhyani Buddha^, but even with Adi-Buddha himself. In this way

Adi*Buddha, by meditation, evolves a procreative energy by which

the awful Samvhara and other dreadful Dukkini-fiendefises, all

■of the Kali-type, obtain spouses as fearful as themselves, yet
Bpouj*es who are regarded as reilexet* of Adi-Buddha and the
DhySni Budiihaa, And these demoniacal "Buddhas," under the *
^■pames of Kala-cakra, Henika, Achala, Vajra-vairabha,^ etc., are
^Peredit-ed with powers not inferior to those of the celestial Buddhas
theiuselves, and withal, ferocious and bloodthirsty; and only to

■be conciliate by constant worship of themselves and their female
buergies, with offerings and sacrifices, magic-circles, special
wtOTifrrrt-charms, etc.

These hideous creations of Tiintrism were eagerly accepted by

the Lamas in the tenth century, and since then have formed a

HpLost essential part of Lamaism; and their terrible images fill

^"the country and figure prominently in the seotArian divisions.

Afterwards was added the fiction of re-incoruate Lamas to

ensure the poHtical stability of the hierarchy.

Yet, while such silly and debased beliefs, common to the l^mas
of all sectii, determine tlie character of the Tibetan form of the
doctrine, the superior Lfima?, on the other hand, retain much of
the higher philosophy of the purer Buddhism.

Compare with the Paneha HakdUiy and see chapter on pantheon, p]). S&3 and I

lUE simple creed an<I rule of conduct which won its
wav over myriads of Kuddba's hearerp is still to be
found in Luinai»m, though often obscured by the
mystic and polydemouist accretions of later days. All
the Lamas and most of the laity are familiar witli the doctrinal
elements taught by Sakya Muni and give them a high place in
tbeir relij^ious and ethical code.

A ket'ii aeuse of human misery forms the starting-point of
Buddha's Law or Dharma^^ the leading dogma of which is pro-
pounded in " The Four noble Truths,"* which may be thus Eum-
inarized : —

1. Existence iu any form involves Stifiei'ing o»' Sorrow.*

1 After Hue.

1 liharma \* \yen\. rpmler^ say-* HifYS Datids (U»rt<tft.t p. ib), by "truth" 'f
righti*o«i»ne«8, and no: by "I>aw," wUk-h suggosta ctrt-nKmia) observanp€» and out-
wiinl rulw, whirh it was proci."t^ly tlie objitt of Uuddlm's ttachiot; to do aw»y with.

' Aiyt' Sa/.vfl"'. 'I"-. '|)'ag'-pA Mfii-pa fri'L

* The wonl fiH" MisKRi (Skt^ Hfrnm; T. 'iflg-pa) mean* "droji^/'M-rallrdbecaureit
u» or droiwi {txi^) from out the different regiuim of tlu- nix dyatmmft (nr «cn»r-«ir-

2. Tkf VatLHe uf Sujferuig is Desire and Lusl of Life.

3. TJif Ccaaation of Snfferui(j is eflrect<*d by the complete con-
quest over and destruction of Desire and Lust of Life.

4. The Path Ifadlivf to iht CesstUMu of Suffering is "The'
Boble Eight-fold Path," the pnrtfi^ of which are: —

L Kigbt Belief
3* J, Aims

3. „ Si)eech

4. ,, Actions

5. Right Means of Livelihood

6. „ Endeavour

7. „ Mindfulness

8. ,, Meditation.

Thus Ignorance (of the illusive idealism of Life) is made the

:>urce of all misery, and the right Knowledge of the natiu'e of

-life is the only true jjath to emancipation from re-birth or Arhat-

Bhip; uud practically the same dogma is formulated iu the well-

lowTi stanza called by Europeans "the Buddhist Creed."* And

Itfoen) a« drops water dxTDo^ bole* (Rocesill's Vd^namrya, 10). It Mcnm to codt^
Ue idcA of Uan u cxpressivt; of misery.
* Anfftt.

> "The Buddhiit Creedt'* found so frequently on TOtive imai;cs, ii:~
Yfflharnui hftHprnhinrd
f If tun Ujluin Intkti^tii
Hfiiiatiiitn ttj/uiH ca yo nin/dha
KraiMvddi maMiramanoA.
It tiu b«<!U traiuiitrd by Rhy» DiLvids ( fin. Text:, t., p. 146) u followi : —
or all abjecis wlucb |jroceed fmu a Cnuac
Tbe Tatha^at.i liaa fxplainoil ttic cause.
And be luu cx.|ilaiuL*d their Ccssatinn also ;
Tlus is the iliK-trinc ot the f^rat Samana.

The Second Stanxa, also found frequently on Huddliist votive images in India (seo
iBcmotVs Lntut, p. 623, and Con .ving tun's Arck. Htct-v. Rep. JhU., i., pi. xxxiv., Ag.
|1, Pint SUnxa), it according to iU Tibetun fonu :—

SarmjjdjKitifd taraijuitit

KufaUmyojiatnpfnda m

Seaaitain pantlaotUHK

Etatl JiHddkamnftiMiiaM.

^Vnach luu been translated by Cwmn f bus :—

*• Xo vice is to be cominittcd ;
Every virtue muist be p«yr(CtIy practised ;
The tuiiid must tx- broii^ght under t-ntire subjection.
TliLB is the cominnndiiienc uf Uuddlia."
tit Tibetan the first stanza uf ** the Cit'ed " is widely knnwn* and i» = —
Cb'us-naiu t'aiu-e'nd rgyu-las byuxi
Dt?*rgyu de-z'iu-fjiiVgH-pas gtiuiis
rGyu-la 'gog-pn gan-yin-pa
'Oi-sluul gBuh-l>a (lge-»py(m*cli*i.

134

THE DOCTRINE AUD ITS MOIiALITV.

the bulk of the BuddhiFt scnptures is devoted to the proofe and
illugtrations of the above dogma.

The Moral Code, as expressed in its most elementary form of
rules for the external conduct, forms the well-known decalogue
{daaasiia) which enunciates its precepts in a negative and pro-
hibitive form, namely : —

1. Kill not.

2. Steal not-

3. Commit not Adult«iy.

4. Lie not.

5. Drink not Strong Drink.

6. Kat no Food except at the

stated times.

7. Use no Wreaths, Ornaments

or Perfumes.

8. Useno High Mats orThrones,

9. Abstain from Dancing, Sing-

ing, Music, and Worldly
Spectacles.
10. Own no Gold or Silver and
accept none.

/

V^

lU-DDHA PHEA(.HlN(i TllM LaW
(la tlie Oeenpuk [Mrlga-dawaJ at U«iiRr«tj.

The first five (the pancasila) are binding upon the laity ; the
whole ten are binding only on the monks; but the layman on cer-
tain fast-days, in accordance with a pious vow, observes also one or
more of the next four (Nos. 6 to 9). The more austere rules for
monastic discipline are indicated in the chapter on the monkhood.

I

Sftlcya Muni^s sermons, as presented in the earlier and more
aathentic scriptures, have all the Himple directness and force
which belong to sayings of "the inspired," An an illustration of
his moral teaching, his popular sennon on " N\1iat U the Greatest
Blessing? " (the Mafigala Sutra)' i« here appended : —

Bdddka's Sebhon oh What is thh GaBATsar Buuisiko }

•11

lit

I

Praise be to the Blessed One, the Holy One, the Author of
Truth!

1. Thus I have heard. On a certiiin diiy dwelt the Blessed One
Srtvacto, at the Jetavana monastery, in thr^ Garden of AiiAtlmpindftkii.
And when the night was ftir advanced^ n certain r/idiiint relestini
being, ilhiminntiog the whole of Jetavnnn, approocbed the Ulessed One
and tsaloted him, and stood a»de, and standing aside addreiwed him
with this verse: —

Many gods and men yearning after good have held divers things to
be blessiugs ; say thou what is the greatest btesfling ?

1 . To serve wise men and not serve fools, to give honour to whom
honour Is due, this im the greatest blessing.

2. To dwell in a pleasant land, to have done good deeds in u former
existence, to have a soul filled with right desires, this is the greatest
bleesing.

3. Mnch knowledge and much science, the discipline of a well*
trained mind, and a word well spoken, this is the greatest blessing.

4. To succour father and mother, to cherish wife and child, to follow
a peaceful calling, this is the greatest bU-ssing.

5. To give alms, to live reUgiou.s]y, to give help to relatives, to do
blameless deeds, this ia the greatest blessing.

6. To c?ea5e and abstain from sin, to eschew strong drink, to be
diligent in good deeds, this is the greatest blessing.

7. Reverence and lowliness and conteuLineut and gratitude, to receive
religious teaching at due seasons, thif^ i.t the greatest blessing.

&. To Im* loug-suU'ering and meek, to associate with the priests of
Buddha, to hold religious discourse at due seasons, this is the greatest
bleesing.

9. Temperance and chastity, discernment of the four great truths,
the prospect of Nirv&ua, thiy is the greatest blessing.

10. The soul of one unshaken by the clianges of this life, a soul
Inaccessible to »nrrow, passionless, .secure, this is the greatest blessing.

11. Tliey that do these things are invincible on every side, on every
6ide they walk iu safety, yea, theirs is the greaieat blesslug.

Indeed, Haddha^s teaching is not nearly so pessimistic as it is

usually nmiie to appear by its hostile critics. His sermon on
Love (Mitra Sutra) shows that Baddhism has its glad tiding* of
great joy, and had it been wholly devoid of these, it oould nevpr
have become popular amongst bright, joyous people like the Bur-
ineae and Japanese.

The stageii towards Arhatship ^ or emancipation from rebirth
are ginduated into a consecutive serieti of four {eattni'o-mjtn^)
pathf, a fourfold arrangement of ** the eightfold paths'* above men-
tioned ; and these depend upon the doctrinal comprehension of the
dfvotee, and his renunciation or not of the world, for tlie liigher
Btage6 were only reachable by celilwite monks (ftrnmann) or nunt?
{8ramai^ii)f and not by the ordinary Imty or hearera {sravakay
Those who have not yet entered any of these stages or paths are
"the ignorant and unwise ones." And Meditation [dhydna) is the
chief means of entry. The first and lowest stage or step towards
Arhatship is the SroWtpattiy or the entering the stream — the
stale of the new convert to Buddhism, He is called Sotiiijanno,
" One who lias entered the stream," inei^itably carrying him on-
ward— though not necessarily in the same body — to the calm ocean
of Nirviiim.- He, now, can only be re-bom * as a god or man, and
not in any lower births, though his metempsychoses may yet last
countless ages.*

In the second stage the gniduate is called Sakrid-agflmin, or
** he who receives birth once more " on earth. He has freed him-
self from the first five fetters.

In the third stage he is called An-agami, or " one who will not
come back " to earth. Such a person can only be re-bom in a
Brahma heaven, whence he reaches Ninaiia.

The fourth and highest stage is the attainment of Arhat^hJp
in this life. Such a graduate will at death experience no re-
birth.

After Buddha's death seems to have arisen the division of

lArhant (/'i}/i.Arati&,Ka]iaii, Kidi.it)aB its Tltii.'tAnequIvali>nt,<lgrn-b(iom-|>a,sbowB,
is derived from Afi, an CDtituy, and /lant to extirpate, i.e., " he. who has extirpated hii
poMloiu.'' It seems to have beeti applii-d iii jirinutive UuilitliiBin Co those who oom-
prebcudHl the four Truths, nud including BudiUia himself, but ]iit«ly H was reslrJcted
to tlic i«rfecU'd Buddhist saiut (Lxidlav's FoBuih Ki, 94; Buns., i., 295; ii., 297;
K<ipp., i.. -MK); Jakscu., 88J.

* HAifDv's Jiajtn, .l/o«-, Chap. xxii.

* Oiily seven more InrUw >'i*t rt-main for him.

* According tti norUif^ni Buildliiam for 80/)00 kalpas, or cycles of time.

J

Arbatti into the three grades of Simple Arhat, Pratyeka-Buddha,
and Supreme Buddha, which is now part of the creed of the
southern school.

Firstly, " the Simple Arhat who has attained perfection
through his own efFortrfand the doctrine and example of a iSupreme
Buddha, but is not himself such a Buddha and cannot teach othera
how to attftin Arhalship.

" Secondly, and second in rank, but far above the Simple
Arhat, the Pratyeka-Buddha or Solitary Saint, who hat* attained
j>erfection himself and by himself alone and not . . . through
the teaching of any Supreme Buddha.

"Thirdly, the^Supreme Buddha, or Buddha ^r excellence (once
a Bodhisattva), who, having by his own Relf-enlightening insight
attained i>erfeet knowledge (sambodhi) . . . has yet delayed
this consummation (parinirvfina) that he may become the saviour
of a stiSering world ... by teaching men how to save
themnelves.*

The leading religious feature of the Mahaynna doctrine was it«

ore universal spirit. Its ideal was less monastic than the
Hiuayana, which confined its advantages practically to its
coeobitical monks. The Mahayana endeavoured to save all beings
by rendering Bodhieatehip accessible to all, and thus saving all
beings in the ages to come. It also called itself the ** Vehicle of
BodisatV' tlius constituting three vehicles (Triyana) which it
described a&— (1) Of the hearers or disciples (Sr^vaka), whose

hide was likened to a sheep crossing the surface of a river; {"2)
of the Pratyeka-Buddhas, or solitary non-teaching Buddhas, whoi>e
vehicle was likened to a deer crossing a river; and (3) of the
BodhisaU, whose vehicle is likened to a mighty elephant which
in crossing a river grandly fathoms it to the bottom. Theao
vehicles " are, in plnin language, piety, philosophy, or rather
Yogism, and striving for the enlightenment and weal of our fellow-
creatures. , . . Higher than piety id true and self-acquired
knowledge of eternal laws ; higher than knowletlge is devoting
oneself to the spiritual weal of others,"* It thus gave itself the
highest place.

Its theory of Bodhisatship is, to use the words of Professor

138

TflK DOCTRIXE AND ITS MORAUTK

Rhyi Davids, ■* the kepiote of the hter lebool just as ArhaUhip
U the keynote of early BoddhUro.^ The ArbaU being d«f&d csanot
be active, the Bodliuattvas jls Wsin^ beings can : *' tbe Bodbi-
nUvas represent the ideal of t^piritaal activitj; the Arbate of.
inactiritv."

But, as Profeaaor Kern shows, one of the earliest of tbe B
scriptaraa, tbe Saddkarma. pwn4Air'tka, dating at lea&t al
aeoottd centmy A.D.,goes further than this. It teaches that every-
one flboold trj to become a Buddha. "It admitt< that from a prac-
tical point of viev one may distinguish three means, so-callef^i
Vehicles (ydnat), to attjun «unkmum honwm, Nirvana, althoogl^P
in a higher ^ense there is only one ^>hicle — tbe Baddba Vehicle."*^

To obtain the intelligence (Bodhi) of a Buddha, and as a Bodbi-
■at to assist in the salvation of all living beings, tbe six Pd
tniiA or transcendental Wrtues most be assiduously practii
The^e cardinal virtaes are : —

1. Chanty (Skt., daTia') 4. Industry (t^irya*)

2. Morality («i/a*) 5. Meditation (rf A yrtTWt^

3. Patience (JtsA^t 71^^ 6. Wisdom {pntjnd^)
To which four others sometimes are added, to wit : —

7. Method {upaya^) 9. Fortitude (bala ")

8. Prayer (prauw£A/ina ") 10. Foreknowledge (? rfAyana**)

3&kya Muni, in his last earthly life but one, is held to have satis-
fied the Pdraviitd of Giving (No. 1 of the Ii£t)&s prince Visvantara
(" Vessautara '*) an detailed in the Jataka of the same nami
Asoka, in his gift of JambudvTpa; and STladitya, in his gii^s
Prayag (Allahabad), as described by Hiuen Taiang, are cited
illustrations of this Pdraviitd,

Meditation, tbe fifth Paramitii, waa early given an important
place in the doctrine, and it is insisted ujwn in the V'inaya."
Through it one arrives at perfect tranquillity (samddhi), which is
believed to be tbe highest condition of mind. And in tbe later

1

1 Oriffin, p 254. * iSicr. Bts. Etutt xxL, p. zxxiv.

* sbyin-tiA, Csoiu, Analjf., 390 ; Bvnsotrr^ Letns, p. 644.

• ts'ul-k'rims. • beod>pa. « bot»on<'gnu.
t iMaiD-gtau. * B'ea-rmb. * fabs.

*• BTiKiii-Um. J' sttrbs. u ye-«'M.

" For itigcH of meditation see BinANDrr'tt L*gend», etc., 446. Iloilhidhuina in tlie flftb
century a.d. csultud meditation as thn means of aelf -reformation.

days of mysticiBm this led to the ecstatic meditAtion of Yoga,
hy which the individual l}ccoines umted with and rapt in the
deity.

The ten Ptages through which a Bodhtsat muBt pass in order
to attain perfection. The.'ie stages arc called ** The Ten* Heavens "
[da»a bkumi^fvarct '), and are objectively represented by the
ten "umbrellas" surmounting fhe spire of a caityn, and one
of the treatises of the "nine canons" is devoted to their de-
scription.^

In the natural craving after something real and iwsitive, " When
the theory of a universal void became the leading feature of the
Buddhist scholastic development, the question pressed upon tlie
und was this : If all tbiugn around us are unreal and unsub-
Autial, is there auvtbing in the universe real or any true ei-
? The answer to this question was that " on the other
that is, in that condition which admits of no birth or
&th, no change or suffering, there is absolute and imperish-
able existence." *

The chief of these regions is the western paradise of Amitabha,
named Sukhavatt, or " the Happy Land,*" a figure of which is here
given, as it is the goal sought by the great body of the Buddhit-ts
jf Tibet, as well as those of China and Japan. Its invention dates
ft least to 100 A.D.," and an entry to it is gaiued by worshipping
^mitabha's son, Avalokita, which is a chief reason for the spell
?f the latter, the O^n ruaiii padiM HuTTiy being so popular.

In the seventh century a.d., under Buddha-paUta, and in the
ighth or ninth, under Candrakirti, a popular <leveIopment arose
led the PrasangaMadhyamika (Tib., T'al gyur-va"), which by a
hair-spUttlng specolatiou deduces the absurdity and erroneousness
of every eiwteric opinion, and maintained that Buddha's doctrines
establish two paths, one leading to the highest heaven of the
universe, SuJcftdvatlf where man enjoys perfect happiness, but con-

1 Tlicy srr «'>ini.'Uiiies aocminted Uurt«.<«n tii Ni->|uiJ (Hodqsok, lang.^ 16) and &Iso by
the 5it>-ma LimaA.

* Sec alto Lai plat's /ViifN>M*p. 93; /..Rwl.^.,xt., 1,31. Somelirnvs they are exteaded
to thirteen.

HoiKa., ivyra eit. * Bkal's Osivna^ 279.

Bs Fur iu dTAcriptioa sw Bbal's Cb/#n4i,p. 117 m^.; Max M&uan'a fruM. ^ AdA^huJi*
kAo, fi.D.£^ xlix. : and Sa&at. J.AJS.lt^ 1891.
■ HUx MPuAR, oy. cii., ivpni u., xxUi. Ar&loldU's nune &Uo ocmn here.
r Vtftusv. fi, 827, S57 : CaoUA, J.A.S.B^ vii., 144.

k

Hected with perstoual oxistcnce, the other conducting to entire
ftncipation from the world, namely, Ninuiia.'
The Toga doctrine of ecstatic union of the individual with the
"niver!»al Spirit had been introduced into Hinduism about 150
B.C- by Piitanjali, and is not. unknown to western systems.- It
tangbt spiritual advancement by means of a self-hypnotizing
to be learned by rules. By moral consecration of the individual
to Is vara or the Supreme Soul, and mental concentration
upon one point with a view to annihilate thought, there resulted
the eight j^at Siddhi or m:igi<!;il jKiwers, namely fl) "the
ability to make one's body ligliter, or (2) iieavier, or (3) smaller,
(4) or larger than anything in the world, and (5) to reach
any place, or (6) to assume any shape, and ( 7) control all natural
Iawb, to

* Han^ like Malmniet in the nir.
Or yt. l^rnatiuA at his prayer.''

and (8) to make everything dopeiul ujjon oneself, all at jileasure

will — Iddhi or Ruldi,'* On this basis Asahga, importing

UinjaliV doctrine into Buddhism and abusing it, taught* that

means of mystic

>rinula8 — dhdrante

Ktracts from Mahii-

Kna mitras and other

riptures) and maniva

ihort prayers to

leitie?) — as spells,

•the reciting of which

should be accompiuiied

by mnsic and certain

^utortion of the fingers

%utira), a state of

lental fixily {eamadhi]

light be reached cliar-

|cterized by neither

tiongbt nor annihilation of thoughts, and consisting of sixfold

\t Comimre ttiiTomarkof B«ai."tho pndlowliieli Plotinus dirwtwl hi* thoughu wa»
> unit*' liimscir to tile U^^^at God : Ite JitUinpi! it by the «.i t>i ** nutiiod nf thr Quirt l«l8."
rC'-''"<w/ />*rf-. art. Pl'>titiiu, quoted throtigli Bkal's CnUna, liO.

I > HCDIUKXK, f/rita Jtouulii, ifJiO.

\* Bis doctrin.' is contained in the trt?atlao pntitlcd ToffiairifaMiimi SaMm.

MvsTic Attitudis ok Finuxhs.

us

THE bOCTRINE AND JTS MOJlAUTr,

bodily and mental happiness {Yot^i), vhetic^ would result endov-
' ment. with supormitural minuile-warking power." These niinica-
lous powers were alleged to be far more efficacious than mere moral
virtue, and may be used for exorcism and sorcery, and for pm^ely
secular and seltish object*. Those who mastered these pmctices
were called Yogficarya.

But even in early Htiddhi»m mantrtttt seem to have been osodl
fts charms,^ and southern Huddhism still so uses thejn in PariUa
service for the sick,' and also resorts to mechanical contrivances for
attaining SarnaiUdy somewliat similar to those of the Yogacarya.'
And many mystic spells for the 8nj)ematural power of exorcism
Fare given in that first or second century A.D. work, Sculdfiamui
Puii4arlka.*

In the mystic uihilist sense, as the name of a tLing was as
real as the thing itself, the tt/riUen ppell was equally potent with
the spokeUf and for sacerdotal purposes even more so on account of
the sacred chaniclerof letters, as expressing speech and so exciting
the intense veneration of barbarians. No Tibetan will wantonly
destroy any pai)er or other object bearing written characters.

The general use of the mystic OM, symbolic of the Hindu
Triad Al'M, The Creator, Preserver, and Destroyer, prohnhly dates
from this era; though in the Amaravati tope is figured a pillar of
glory surmounted by OM proceeding from the throne supposed to
be occupie<l by Buddha.^ It is douhlful whether its occurrence in
some copies of the Lttlita Vistitra and ot her early Mah5yuna works,
as the first syllable of the Opening Salutation, may not liave been
an after addition of later scribes. The monogram figured on
page 386 is entitled "The AU-powerful ten,"* and is in a form
of the Indian character called Bavjo or "Lantsa."'

The Tuntrik cults" brought with them organised worship,
litanies, and pompous ritual, oflerings and sacrifice to the bizarre

• Ktttarayi/a, v„ 8. ■ Sasf. Muu. Rms lUvtns' Milinda. 218.

• Habsy's A'.itf^ ciiap. "Ascetic Rites." See also tlie tmtntlfUa diagrams, p. 252 ; and
" The Cou(cniplAtinn Mtonc," JJt. A.S„ 1894, p. 664.

• See also Ubal's Cuirmt, p. 2S4, etc.

• FKI(tiUSSON*3 Trrr ami Hrrp. M'ortJtip, pi. \xx\., fig3. 1 and 2.

' Nain-bc'u-dVMin-Idnn ; cf. iilso Cliincac name fr-r tin- s.rtMita. Tlw k'tters am O.
U. H, K, S, M. L, V, II, Y.

t Cf. my Jiuliun-BifdMi^t ViH i/ Amfoki(«, etc., J.lt.A,S., 1804 ; Bviomur*a Intn^
466.

»

demand propitiation by frequent worship and sacrificial offerings.
ThiH Tautrik ritual ia illustrated in the chai)terB ou worship.

The excessive use of these mystic Mautras, consisting mostly of
nnineaning gibberish, resulted in a new vehicle named the
Manira-ya/na^ which is a Tantrik development of the Yoga phase

Hi

THE DOCTRINE AKt) TTS MORALiTY.

of Buddhism. Charmed sentences fjihlmni) supposed to h»vp

been composed by t he»
sevpral divinitieslhem-
Bf»lves, are nsed u
incantaLioiis for prcK
curing their assistance
in peril as well a» in
ordinary temporal
affairs. And by mean*
of these s])elU nnd
mummery the 9o-called
" magic circles ** axe
formed by which tie
dinnities are coerced
into assisting the vot-
ary to reach "the other
shore." And the
authors of this to-
called "esoteric"
system gave it a re-
gpectAhle antiquity by
alleging that its
founder was really
Najrarjuna, who had
received it in two
sections of vaJT<.i and
ffnrbha-dhatu from
the celestial Buddha
Vajra-fiattva, within
**the iron tower" in
southern India. lia-
authorship is, as even
Taranatha himself ad-
mits, most objicure.*

The Mantra-2fdna,
asserts that the state
of the " Great en-

*'V,,;;;,-o

YaRtua o» MA^JiTfipi.
(.Vnm JufntwwO

I TAkak., 118.

•' '••.r;/:.W*^»y^:-^V.'^-^

Ughte*! or perfected *** that is, Buddhaship, may be attained in
the present body (composed of the six elementR) by following the
three great secret laws regarding the body, speech, and thought,*

» revealed by the fictitious Buddha, Vajrasattva.
Its silly secrets so-called comprise the spells of the several
divinities, and the mode of making the magic-circles {7)iay4dfi)
of the two sorts— the outer and inner {vajradkdtu and garbha-
dhdtii) ; though something very like,oraualogou8 to, magic-circlea
are also used in southern Buddhism.'

Some idea of its contemptible mummery and posturing and
other physical means for spiritual advancement is to be gained
from the following three exercises which every LUmn should daily
perform : —

The" meditative posture of the seven attituiled" is daily assumed by
the Lama with his associates, in order to ^i1lbjugnle the five senses.
Theoe attitudes aro — (1) sitting with legs Hexeil in the well-known
attitude of Buddha; (2) the hands resting' onu above the other in the
lap; (3) head slightly bent forward; (4) eyes fixed on tlie tip of the
nose ; (5) ahouMera " expanded like the wings of a vulture ; " (6) spine
erect and "straight like an arrow"; (7) tongue arching up to the
palate like the curving petals of the eight-leav€^ lotus. While in this
pasture he must think that he is alone in n wilderness. And ho now,
by phyacftl means, gets rid of R&ga, Moha, Dvesa — the three " original
sins'* of the body — and these ore got rid of according to the humoral
physiology of the ancients in the three sencs of cf/ninia, roma, and
rkyah-ma. After taking a deep inspiration, the au* of the Tonia veins
is expelled three times, and thus "the white wind " is let out from the
right nostril three limes in short and forcible expiratory gtwts. This
expels all anger. Then from the left nostril is thrice expelled in a
similar way "the red air" which ritls from lust. The colourless
central air is thrice expelled, which frees from ignorance. On con-
chilling these processes, the monk must mentally conceive that all

p Mahi-iitpanna or ''Atiyoga, Tib., tAmy-cAVn.

I a sKii, Mud, T'ug. This dcictnne flivitut &ImnMt idi-ntinal nith that uf the Shin-
Q*fllm stTt of Japan dniwTihiHl by R. Nakjio in his Jttp. BniLlh. SeeU^ p. 78,
anatiin also tncnti<tns Nagnrjuna'x nAint^ in connrrtinn with itit origfin, which lie
oita is most obscure. It prt^bably arose at the enrl nf the seTcnth ccotuiy aj>., oa
D. Vajrabodlu brought it with its raagic-c'ircles to China.
• c]aborAt« circifs of coloured clay, ftc., an> dt'scrihed in dpt«il by Hardt, B.
M^ SS2, etc., and I have seen diof^ms of an apparently fiimilar character in DurniMe
Buddhism. Com|)Are nlso wttlt the mechanical coutrivauc*? "the Octaffon" (Tilx.,
r^ait) used in thi« rite* tGrub-iitfHl, to conoentratt^ the thougtitn and coerce thushe-
n\i {lJiikki%i\ who confer miraculous powora dcacrilied. Schlah., p. 247. Cf. alao
i!odilt»tion -stone,'*

TUK DOCTRISE AXD ITS MOHAUTV

ifiuoinuce^ lu^t aud anger — the three oiigioal sins — biive **diiaipp«u«d
like froet befoi« n scorchiDg sun."

Ue then says the " H-liu-ki,'* keeping liift tongue curved like n lolutt
' petal. This is followed by tiifi chanting " the Yoga of the Lima,"
during which he must uientaily couceive bis L4ma-guide as sitting over-
bead upon a lotus- flower.

The mere recital of mystic words and sentences {-mantra or

dkdntiyi [T., //uft])> and their easential syllable (the germs or
seed, fM>-ca!Ied vtja) is held to be equivalent to the practice of the
Parainitiis, and subdues rind coerces the gods and genii, and pro-
cures long life and other temporal blessings, and obtains the
assistance of the Buddhas and Bodhisats. Although thet^e

Dhiraq.is^ were Ukely iutroduced to supply the need for incanta-

their nae is alleged to be based ui»u the doctrine of un-

lity of things. As existence is ideal, tbe name of a thingTs"

et^uivolent to the thing itself, and of a like efficacy arw the

I altitudes (mudrn) of the fingers, symbolic of the attributefi of

|the gods. Thu9 Om is an acceptable offering to the Bnddbas,

Hri dispels sorrow, and by uttering Ho, snmtldki is entered. Of

I such an idwil nature also were
the papei- horses of Hue's
amusing story, which the
Ljimas with easy charity be-
fitonred on belated and helpless
traveJler8,as figured at the lop
, of this chapter.

These postures and parroL-
flike exercisea, as practised by
[the unreformed and Kemi-re-
jfurmed sects, according to
[the book entitled l%e com-
\pUU eseterw IMntra^ and the
jreputed work of Padma-sam-
I tihava, are as follows. The cor-
I responding Ge-lug-jja rites are
Inot veiy much different : —

1**.— The mode of placing the three mystic words, body, speesh
laud thought {IcUj aun autl t'uk).

2m/, — 'I*he nectar-<«mmauding rosary.

SrU. — Thtj jewellwl roflary-guide for ascending,

4(/i.^^ecret counsels of the four Yogas.

6t/j.— The great root of tho he.irt.

C^A. — The lamp of the three dwellings.

7<A.— The bright loosener of the illusion.

8/A, — Tlje water-drawing " dorje."

9(A, — The secret guide to the fierce DakkinI,
10(/i. — The drawing of tho essence of the stony nectar. .
l\th. — Counsel on the pakkiui's habit«.
12fA. — Fathoming tho mystery of the Dakkinls
13M. — Counsel for the I)akkini's hoart^root.
Ur/*.— The four words for the path of Pardo (limbo).
16(A. — Tho Pardo of the angry demons.

LOTIIJI-PRTAI.'^ OK HrAHT.

Ob medluttDR upon Caltttlo) Baddhu.
(A St«ec Id th« UaclO<Xrclt.~After y&n{lo.)

» Conf. BOHKOCF, i., 622-74 j Vasilibv, 153, 198.

L 2

148

THE DOCTRfNE ASD ITS MORALITY,

1 6rA. — ^To recc^ize the Gyalwa Rig-na or the five celestial Baddbjw.
Then **Hap{iiui*8s" ic rea<?lie<1 — this goal is the wnfuoo*
liappineKs of tlii^ Jitia's Pamili^o or of Sukh&vati, timt of
AmitJibha, the Buddha of Infinite Light.

The transcendental efiicacy attribute to these spells fully ac-
counts for their frerjuent repetition on rosaries and by mechaiiic&t
means in the "prayer-wheel," flags, etc.

Thus, the commonest myptic formula in Lamaism, the "Om-
ma-tii pad-me Hum," — ^which literally means " (hn! The Jewel in
the Lotus! Ham!"- — ^is addressed to the BgrfbTOf^ PvifBftp^'?'

<^:

fw^^w^^^^^w^

The Pr.\vku-AVuekl Fuiuiula.

who is represented like Buddha a£ seated or standing within s
lotus-Hower. He is the patron-god of Tibet and the controller of
metempsychosis. And no wonder this formula is so popular and
constantly repeated by both Lamas and laity, for its mere nti«f
ance is believed to stop the cycle of re-births and to convey the
reciter directly to jwiradise. Ttius it is stated in the Muni-kah-
bum with extravagant rhapsody that this formula "is tlie essence
of all happiness, prosperity, and knowledge, and the great means
of deliverance"; for the Oni closes re-birth amongst the gods^
Tna, among the Titans 7ii, as a man, pad as a beast, ttie as a
Tantalus, and Hum as an inhabitant of hell. And in keeping with
this view eacl^of these six syllables is given the distinctive colour
of these six states of rebirth, namely Om,y the godly white; mOt

tb.

■t

pri

i

or

^'

Tub OM MA^^l Foiuiin^
< iu IndUi) '* liiinfa " cli&ncten of about the
■evootli oulory).

le TitAnic Hue: ni, the human ydlow; pa<2, the animal gre^n ;
^€, the "Tantalic" r«/ ; and
//uT^i, the hellish Hark.

But the actual articulatiou
is not even needed. The mere
spection of this formula ia
qunlly effective, and so also is
the jiossing of this inscri]>tion
fore the individual. And to

le effective it does not require to be actually visible, it is therefore
printed thousands and millions' of times on long ribbons and
iled into cylinders and inserted into the "prayer-wheels" so-
iled, which are revolved everywhere in Tibet, in the hand (see
ges 45, 218, etc.), and as great barrels turned by hand or water
or wind,* and also printed on stones and on cloth-flags which flutter
m every house, so as to ensure the cessation of metempsychosis
re-birth in the western paradise.

The origin of this formula is obscure. The earliest date for it

et found is the thirteenth century a.d.^

What seems to be a more expanded version of this spell is

known to a few Liimas and is met with in Japanese Buddhism^

amely, " OM ! Amoyha Vnirocana Mahdmudra MASI PADMA

'iHtla^pravarthtnya HUM!" But this is addressed to the first

of the Dhyani* Buddhas, namely, Vnirocana, to whom also the

Japanese Mantrayana sect ascribe their esoteric doctrine, but the

rdinary lilmaist formula is unknown in Japan, where its place

is. taken by ^^ Ndmo 0-mi-to Fo" or ** Kiiil to Amitabha, the

uddha of Boundless Light."

> In some of the larger prayer-wttecls it ia piintcd 100,000>XIO times (Baron Schillinf^,

5 Fnr winil-prayer \-anpfl, rf. RocKt /-., p. 147 cf. ; nlso GioRUi, 608.

* tUxKHii-r., in TjU Lmut qfi/w. Ltimaj^ Iximlon, 1801, page 32(1, not<>« tiutt WUhelm de
ilnbruk, wrilintr in the worinH half nf the tliirt^^fnth cfiitury a.d. (.S>-. de OtO'j.dt
p/irt#, Iv.. pagi' 28^1 9ljit<c'8 regarding tlie Buddhist monks of Karakonim : "Habcqt
tiAiit fjHOc'Uinqiit.' viuiunt strnptr in nmuibus qii.-indi\m testom cetitiuu vel duc(:^nt-

ani Dudfurutn aieut nos portamuR pnti'muAtiT i>t dicunt i44>mpcr Hik: vrrbu an ,j*an
nrenpu boo o&t hrMt, tn uoitt, si>cundum (]uod qiiidam corum int4;rprc-t.ttua t^at iiiiclii,

Vtlit^ua exapocUiU rfiuunoriitioiif ni n I>co qiiotii-iiN hoc. dJcendo meiimmtur.'' Mr.
hill alfhi, I find, iudopt>!iu]t'nLly arnvc^at a similiLrcfmc.hifiion to myself aa regtxd*
bti relativulv inudcm i;i>m[Ki«it)on uf Uiu Mani-ikfth-Bbum. Cf. also Hcc, ii. ; K6pp., ii.,

►-fll.

. Jap.

Itnfft

150

THE DOCTRINE AND ITS MOl

FVom its mystic nature the Om Mani formula is ini«rpret«l
in a great variety of ways, including amongst others Oie
phallic,^ though this Iatt«r senne is seldom accorded it. Tlie
heterodox Bon-pa followers repeat it in reverse fashion, thus
making it mere gibberish.*

TBK MYSTIC l\)ICMDLAS FOU THE B08ABIR8.

The repetition of the mystic formulas for the l>ead(i follows the
prayer, pro|)erIy ao-called, and is beUeved to contain the essence
of a formal prayer, as well as to act as a powerful spell. The
formulas are of a Sanskritic natm-e, usually containing the name
of the deity addressed, but are more or less wholly uuintelligihlp
to the worshipper.

Different mantras are needed for different deittee; but the one
most frequently used by the individual Lama is that of bis own
tutelary deity, which varies according to the sect to which the
Lama belongs.

The formulas most fretjuently used are shown in the following
table :—

Kamx Qg Dnrr.

Tm Spsij..

BpEaAL KIXD at
ROURT DSKtk.

1. Dor je jik-jc.'

Hkl., Vajra-
hhairnva

2. CliA.-na dorje.*

Skt., Vajrap6\ii.

. Taiiidin.*

akt., Uayatfriva.
A. Cliii-rfi-fli or T'lig-je-

ch'enlxt.^

Skt., Aealokiia.
fi. D«I-ina jank'u.^

Skt... Tard,

6. Do-kar."

HkU.A'i/ir/rfrn.

7. Dor-jo |i'n.g-mi)."

Skt., Vajra-
vtirahi.

8. *0-JMrp|iri Ilia."

Skt., .VnHc?.

l»in ! YA-mAn-la-taka hfl^i

Otii I Vajraimni lifiTp jihiit !
Orii I VaJTR (I«an-da niahS

rn-khana lulni t
Om ! p^d-inn ta kritl hQni

Iihat !
Om ! uiani |Kid-liie liQii) !

(►ni ! Ta-ve tul-lA-ro tare

ava-lift !
Om ! Tfl-re tut-ta-re mania

)i ■ yiir piiiiyeiiHanyana

pueph-pi-t-a ku-rn svn-hft I
Um ! Nir-t>a Tiud-dha dakkin-

nt liflm phut !

Om ! Ma-rl-cye mam »va-
llA!

Human skull or
" stomncJi-Ht<iae.*

liakslia.
D]LU>,

Red aandal or ooraL
Conch-flbeU or crystal.

Bodlii-lse or tnr-

ijiioiMc.
Bodhit^e.

Ditto.

DitU).

1 M noted liy Hodgson.

» TIh' chartctertatic BSn-pa mantra is Iiowever: ** Ala-tri-mu-trl sa-la d«i." €f.
Jajiscu., />., 4*>8; DBaooDiNBt UZ

• rUo-rje-*iigB-by*d, • p'yay-mi rd»)-rj>. ' rta-niKrin.

• TugB-r^^VO-po, * agrtil-mii jiin-k'u. ■ igralHlkur.

• do-rje p'og-mo. »<• 'od»iOT^c'an-ma.

f<PELLS FOli ROSARIES— VAJRAYANA,

101

StMM Of JfMon,

9. GJ:in-poi)4g-po.*
Skt.. KatanStha.

Skt.. Kucrra.
I 11. I>sftni-l>'a-l)t."

Skt-. JumhJutio.
fl2. Sen-se-<ift.'

Skt., SinJiftHiitfn.
' 13. Jftm>yan^.*

Sk I*. . Mu njuffhotha .
1 14, T>em-ch'ok.*

Skt., Unmivrrtt.
^'15. Piid-ina juu-nJi.^

SkL. , Fndmn-aam-
bhava.

Tvi BrcLL.

Om ! Sri Ma-!iA-k&-la batp

phiit Hv&-ha !
Oiii I Vat'Sra-\'a-iia yesvfi-

hii 7
Om ! Jaiu-blia-Ia dflalen-

lira ye xvii-ha !
Om ! A-Iinh SiA-Iu-nA(Ia

hflm piiUt !
Oin ! a-ra-pa-ca-na tllii :

Om ! Iirih ha-ha Iiftni hafji

phiit !
Om ! Vajra Uum I'ttilma

Bid-dhi haip !

Sracub njrm or
Eorabt OitD.

KaktUia.
Nanga-pani.

Ditto.
Concbi»holl or crystol.
Yellow rosary.
B<Nlhit»e,
Coral or bwlhitsc.

The concluding word jihiit wliich follows the myotic hitm in
'many of these spells is cognate witli (he current Hindustani word
phttt, and means " may the enemy be d^trwjed utterly ! "

The laity tlirough want of knowledge seldom use with their
rosaries any other than the well-known " Jewel-Lotaa *' formula
^H Such mecbunicul means of spiritual advancement by promising
^^mraediate temporal benefits, have secured universal popularity j
and possess stronger attractions for gross and ignorant inlcUecta
^^ver the moral methods of early Kuddhism, The Chinese
^Kiierati ridicule the repetition of these inxantrns by sayiug,^
^P*Sup{X)se that you had committed some violation of the law, and
that you were being led into the judgment-hall to receive sen-
tience; if you were to take to crying out with all your might
^P Yuur Worship ' some thousands of times, do you imagine that
the magistrate would let you off for that ? "

On the evolution, in the tenth century, of the demoniacal Bud-
dhas of the Kalacakra, the " Mantrii, "-vehicle was developed into
" The Thunderbolt-vehicle " or Vajraydna^ the proficient in
which is called Vajrdcdrya. According to this, the most depraved
form of Ruddhist doctrine, the devotee endeavomrs with the aid of
le demoniacal Buddhas and of fiendesses {I}dkkim.i^ and their

1 m{|on-pri iiAf{-po. V mam-Brns. > daAui b'a-la.

' • sen-gc-igni. ► 'jam-dbyatigB. a bde-mch'og.

^ pAd*mii byiui'gnafl.
* Kkmi'ut. .1*. .V*A-. Mi^t conapicuous amongst Un' authors of dlatrilK's agaiiut
Ihwt worahip wa« Ilan V5 in the eighth or ninth centime* kj*. Cf. Maysbs.

153

THE DOCTJUiXE AND ITS MORALITY.

majjio-circles to obtain the spirit ual [wwere of SiddfU ^ or ** The
rtcrtxnpliBbment of i>crfe(:tion or of one's wishes/* Altliough the
attuiument of Siddhi t»; below the stage of Arhatfchip, the Lfiinas
Vftliie it more highly than the latter on account of its power of
witchcraft. Its mystic insight is classed as the extemiil (CA'ir-
rfwfi), internal {NaH-dub)^ and esoteric or hidden {Sa ii-duit)^
and correspond to the body, speech, and thought. Its foliowers
art^ called VajrucTirya and its rules are detailed by Tsori K'hapa,
Its recognized divisions' are: —

vajbatXna.

Lnttcr Tatitrn

Cpper Tanlm

■

Kriyn T&ntra
bya-rff^ud

Cfirya Tautra

mal-byfr

Anutuni Tanirft
blii-Ha metijMihi-gjfltd

In only the last, or Anuttara Tantra, have the tutelary demons
spouses.'

The rampant demonolatry of the Tibetans seems to have
developed the doctrine of tutelary deities far beyond what is
found even in the latest phase of Indian Buddhism, although
I find at many of the inediaaval Huddhit^t sites in Magadha,
images of several of the devils which are so well-known in Tibet
an tutelarie^.

Kach Lamaist sect has its own special tutelary fiend, which may
or may not be the personal tutelary of all the individual Lamas of
that particular sect; for each Luma hns a tutt^lary of his own
selection, somewhat, after the manner of the isht/i tfevttd of the
Hindus, who accompanies him wherever he goes and guards his
fo<^>t^tep8 from the minor fiends. Even the purest of all the
Lamaist sects — the Ge-lug-]>a — are thorough-paced devil-wor-
shippers, and value Buddhism chiefly because it gives them the
whi[>-hand over the devils which everywhere vex humanity with
disease and disaster, and whose ferocity weighs heavily upon
all. The purest G^-lug-pa Lama on awaking every morning,

1 SiddUi, which swidb (nccordin» to Sir MoK. Wimjams, Iiu»M,, 596), to corrpspond cq
the !(tjigr> helow Arhatftliip, Riehty Hiddhas (iwintiij are Homctimes mentionmi And
atintnest thoir uup^'niatiiral Inllii powers tbcy obtain "the Rainbow Itody ** CjaJi-
lu8), which vaniahoa like thit rainbow, leaving no trace behind.

»cr, JABscn., /A, 112.

s Tl»e directions for these culu are found chiefly in the 5iii-ma "revelations" or
ttrma booki.

I li

Tl

pe
I hit

Fd

*^

id before venturing outside his room, fortifies himself against
ult by the deioous by first of all assuming the spiritual guise
of his fearful tutelary, the king of the demons, named Vajrabhairava
or iSauivara, as figured iu the chapter on the pantheon. The
l^ma, by uttering certain fHunims culled from the legendary

lyings of Buddha in the Maliayiina Tantrajt, coerces this demon-

ing into investing the TJimaV jjerson with his own awful aspect.^
Thus when the Ijiima emerge?* from his room in the moniing, and
wherever he travels during the day, he presents spiritualty the ap-
pearance of the demon-king, and the smaller malignant demons,
his would-be assailants, ever on the outlook to harm humanity,
dug deluded into the belief that the I^ma is indeed their own
Vindictive king, they 6ee from his presence, leaving the Lama
unhiinned.

A notable feature of Liimaism throughout all its sects, and

lecidedly un-Buddhistic, is that the Lama ie a priest rather than a
monk. He assigns himself an indispensable place in the religion
and has coined the current saying '* Without a LiLmaiu front there
is no (approach to) God." He performs sacerdotal functions on
every possible occasion ; and a large proportion of the order is
almost entirely engaged in this work. And such services are in
much demand ; for the people are in hoiwlesa bondage to the

lemons, and not altogether uuwilUng slaves to their exacting

orship.

The Chinese contempt for such rites is thus expressed iu a
inacred edict of the emperor Yung-Ching.* " If yon neglect to
burn paj>er in honour of Buddha, or to lay offerings on his altars,
tie will be displeased with you, and will let his judgments fall upon

our heads. Your god Buddha, then, is a mean fellow. Take for
a imttern the magistrate of your district. Even if you never go
near him to compliment him or pay court to him, so long as you

^-

1 This process, cmDmI Iha-sgrub.pii, implies (ss}-s Jab»cbrk, Ij^ £2) not id much the
nking a deity propitit ious to man (Csuiia.'» definition in his JXct.) ai rendering a god
ahject to homao p(iir«r, forcing him tn perform the will of man. This coercton of
be giHl )i affected by saints conttnuincthpir profnunil mf>dJtntion (sgom-pa) for monlhs
Old years until the deity, Anally, nrcrc^mc, stancU tM>fore thrm visible uihI taogibte;
py, until Uify bAve t>een ])^rsriDal1y united with aad, ns it were. lncor]>orat«d into
be invuked and Bubjectcd ^od. Tho metlitxl uf e(Tc<:tiiig tliia coercion, of obliging
, |(od to make hi» appearance, i& also called agrub-taba.
s KliuiMT, At. MitctU.

154

TMS DOVTHINE AND ITS MOHALITT.

y

f

are honest folk and attentive to your duty, he will be Done the le»
rt'iidy to attend to you ; but if you transgrew the law, if }( n
commit violence, or trespass on the rights of other?, it wonW I*
useless for you to try a thouraod ways of fl&ttering him ; you will
always be subject to his diapleasure,"

Thus had these various inHuencee warjsetl the Buddhitit doctrio*
in India, ere it reached Tibet, and there the deep-rooted demon-
worship made Lnmaism what it is: a priestly mixture of Sb&mamit
cultf! and jioly-deinoniftt superstitions, overlaid by (piasi-Bndflhist
aymbtilism, relieved by universal charity and other tnily Buddhist
principles, and touched here and there by the brighter lights of
the teai^hing of Huddha.

But notwithstanding its glaring defects, Lumoism has exerted a
considerable civilizing influence over the Tibetans. The people
are profoundly affected by its benigtt ethics, and its maxim, '^as a
man sows he shall reap," has undoubtedly enforced the j.>ersonal
duty of mastery over self in spite of the easier phyiiioial aids to
piety which are prevalent.

Anil it is somewhat satisfactory to find that many of the
superior Lamaa breathe much of the spirit of the original
system. They mhnit the essentially un-Buddhist nature of
much of the prevalent demonolatry, and the impropriety of its
being fostered by the church. Tliey regard this unholy alliance
with the deWls as a pandering to popular prejudice. Indeed,
there are many I,4raa8 who, following the teaching of the
earlier Buddhism, are inclined tx) contemn sacerdotalism al-
t-ogether, although forced by custom to take part in it.

THE SCRIPTURES AND LITERATURE.

HK sacred books emboUying the "Word" of Buddha
are regarded by the LSma«, in common with all other
Baddhists, as fonning the second member of the
Trinity — "The Three precious Onea" — in whom the
jioug Buddhist daily takes his ** refuge.*'
The booka theraaelveB receive dtWne honours. They are held '^

IWi TBE SCRIPTCRKS ASD LITEUATUBE.

Dmtertally sacred, placed in high places, and worshipped wit!i
inceu>e, lamps, etc. ;^ uud eveu Ira^mentH of books or mum-
scripts bearing holy words are treasared with the utmost rever-
loe. It is deemwl the grossrst profanity for anyone to throw

F^even a fragment of holy writ upon the ground or to txeiad
upon it, and in this way the Tibetans, Uke the Chinese, not in-

^frequently express their contempt for Chri»tianity by utilizing.

'as soles for their shoes, the bundles of tracts which our mission-
aries supply to them.

But Buddha, Like "the Light of the World," and unlike
Moses and Muhammad, wrote nothiug himself; nor does it
appear tlmt his words were even reduced to writing unti
about 400 years or more after his death,^ so it is unlikely
that most of his sayings have preserved their original form,
wholly unaltered, in the process of handing them dovrn orally
during several centuries.

The LTiinaist scriptures are &tthful translations'* from the
Sanskrit texts,* and a few also from the Chinese, made mostly in
the eighth and ninth, and the eleventh to the thirteenth centuries

1 Tbc tfcriptur«a arc actively worshipped even by southern Buddhists. " The boolc*
am uRoally wrapptnl in cloUi, aud when their name* arc mentiuutnl an honoriflc is
addi'd P4]uiv]ileiit tu revvreiid or illu»trjriua. l'|ion some occoaiuns they ore placvd
upf^n a kind of rude altar ufar thu pja^UId^, as 1 liav(> m>eti Un' ima^ps of saJnla in
Roman (.'atliolic countriea, tliat thoete wlui ]>aKs by may (lut munt>y upon it iu order to
Dbtaiii merit " (Uauoy's Ha*i Mon., 192). Cum|Hin* altu) witli Elindua puling rvspect lo
their ^.itrm witli garlands and perfumer and }fniin»uf rire.and t hi' Sikhs u> UwirGrt%ti.

a Thr words were at rtntt traiuimittfd tiitvrn nrally : their n-cital (bhana = to apeak)
^I« one of the duties of a monk even now. The southern (^Palij scriptureft are ktalad
to Iiave been tint reduced to wTiting in Ceylon in 88-76 nc, in the rr-ign of Kiaf
Vartagauiani (Tdrnoob, .VahitMnM, WT), and tlie norttieni by king Kaai&bka in
the second Italf of t[tu first oentun,- a.d. Itut oa writing wa^i certainly in ut>eiu Awka's
d;ty— 2W u.c.— it is probable that some scriptures were committed lo writing at as
earlier period than here assigned to the complete coUcct. Cf . Oldbnubro, IVjwtjw Tri/i,
xxxviii.

^ The verbal acoiracy of these translations has been testified by Max Miiller. lUiyt'
Davids, t'owrll, Foncaux, Feer, Vasiliev, Rockliill, etc.

4 Uidian, Kashmiri aud Nejialeae serlptui-es. A few <if the Tibetan translations wiO*
made from ihi* Pali, f.y., vol. 30 of Sutras (KocBiiiix's CdnitMrarga, x). Some very tHA
Indian M-SS. still exint in Tibet. His Excellency Shi»d-*gra 3Jwb-pe, one of the Tibetan
goveniors (bKaii-bhm) oi Lhasa, while at Darjiling about a year iigu, un political
bii»iues8, infornu'^t mt> ttiat many ancient Buddliist niauuiKrripta, wliich hiul been
brouglit fmni India by mr'dtiBval Indian and Tibetan luonka, are etill pre«erved in
TitHJt, eapecially at the old monaateriee of Sam-yas, Sakya, Nar-tliang and rhun-t^>
[inc. These manuscripts, howcv(;r, being worshipped as prcci'jus relics and written
lo a diaracter more or leiui unknown to tbc Liimaa, are kept Kcaled up and rarely
seen by the Lamas themselves.

^

A.D. ; and a very few small volumes, those first translated into
'ibetan, date to the epoch of Thon-mi Sambhota, about 645 A.D.

None of these Tibetan tniQBlations, however, seem to have been
printed until comi)aratively recent times, though the exact date
of the iutroduction of printing into Tibet is as yet unknown.

The Tibetan so-called ''books" are, strictly speaking, only xylo-
Ifrnphs, lieing printed from rudely carved wooden hlockH. Mov-
able type is unknown, and a large pro|>ortiou of the bxiks are still
written in manuscript. The great canon, the Kah-gyur, waa, it
seems, only printed for the tirst time, at least in it« collected
form, about two hundreil years ago.

The paper, which is remarkably tough, is made from the inner
bark of a shrub,^ and comes mostly from Xei>al and other parts of
the Hub -Himalayas, and the Chinese border-lands. The smaller
tracts from the scriptures, used by the more wealthy devotees,
sometimes written on ornate cardboard, consisting of several
sheets of paper pasted together, and varnished over with a black
pigment, u|»n which the letters are written in silver or gold;

id occasionally they are illuminated like missats.

Books now abound in Tibet, and nearly all are religious. The
literature, however, is for the most i>art a dreary wilderness of
words and antiqtmted rubbish, but the Lamas conceitedly be-
lieve that all knowledge is locked up in their musty classics, out-
aide which nothing is worthy of serious notice.

The Lflmaist scriptures consist of two great collections, the
canon and the commentaries, commonly called the ** Kiing-gyur,
or properly the Kah-gyur,- and Tiiu-gyur."'*

The great code, the Kah-gyur, or "The Translated Command-

ent," is 80 called on account of \t» text having been translated
from the ancient Indian language,* and in a few cases from the
Chinese. The translalors were learned Indian and Kashimri Pan-
its and a few Chine-se monks, assisted by Tibetan scholars.'

The code extends to one hundred or one hundred and eight
volumes of about one thousand [»ages each, comprising one thou-

1 The At/iAM (^dmo^i'm. Se«* Hodoson in J.A.S.It., 1632, i^ p. S, for an account of
Itft maoufArtim*.
» bkab-gyur.
> bstah-'gyiir.

• T^n-gnr-«kad, or " Indian longruagc," and usually employed u Rynimyrooufl w-irli
•• Sanskrit."

• L6-tdft-wii.

the
■she

sand and eighty -three distinct works. The hulk of this colosnl
bible may be imagined from the feet that each of it^ hundred or
more voliunes weighs about ten pounds, and forms a [jackage
LmesHuriiig alwut twenty-six inches long by eight inches bruod
'about eight inches deep. Thus the code requires about a di
yaks for itti transport ; and the carved wooden block:* from which
this bible iB printed re-quire^ for their storage, rowH of houses like
a good-sized village.

The Kilh-gyiir is printed, I am informed, only at two places in
Tii>et : the older edition at Xarthang,' alwut six mile;* from
Tashi-lhunpo, the caj>italof western Tibet and headquarters of the
Grand Ponchen-Luma. It tills one hundred volumes of about one
thousand ])age:j each. The later edition is printed at Der-ge* in
eastern Tiliet (KhamJ and cimtainf the same matter distributed in
volumes to reach the mystic number of one hundred and eight.
In Bhotau an edition is printed at Punakha ; ' and I have heard
of a Kumbum (Mongolian) edition, and of one printed at Pekio.
The ordinary price at Mart hang is about eight rupees per volume
without the wooden boards. Most of the large monasteries even
in .Sikhim possess a full set of this code. The Pekin edition pub-
lished by command of the emjieror Khian-Lung, says Koppen, st)ld
for £600 ; and a copy was bartered for 7,000 oien by the Buriats,
and the same tribe jjaid 1,200 silver roubles for a complete
copy of this bible and its commentaries.* The Kah-gyur was
translated into Mongolian about 1310 A.D. by Saskya Lama
Ch'os-Kyi 'Ud-zer under the Saskya Pandita, who, assisted by a
staflf of twenty-nine learned Tibetan, Ugrian, Chinese and Sans-
krit scholars, had previously revised the Tibetan canon by col-
lating it with Chiuene and Sauskrit texts, under the jjatronage of
the emperor Kuhlai Khan.

The contents of the Kah-gyur and Tafi-gyur were briefly
analyzed by Csoma,'' whose valuable summary, translated and

> BN'&r-tan. ' sDe-rlge.

* So I Uhve bcf-n told.

* And a uoi>}' aIso of tliia edition secerns to t)v in tlio St. Petersburg Acadfiny of
iicleiices, obtained about 1830 by liomn Schilling du CansUtdt, togptJuT witli about
•i,(MJO Mongolian and TibttAn iTv&imiS.—ButlOin JJi$ione4yphiloloffigve dfl 'Acaiittuif rf/
ttr. }'iierti>u,-ff, torn. iv.. 1849. pp. 321-32&.

' Vol. XX,, At. HeseaMts,

I

idexed by Feer,' and sui>plemented in jmrt by Sohiefner Rnd
khiU, forms the basis of the following sketch. Hodgsou'fi copy
the Kah-gyur, on which Csoma worked at Calcutta, contained
e hundred volumes, and appears to have been printed from the
en types pre[»ared in 1731, and which seem to be still in
n»e at Xarthang.

The Kah-gyur 18 divisible into three' great sections, the THpi^
ItfJca,^ or three vessels or repositories, corresponding generally to
the less inflated Pah version of the Tripitaka of the southern
Buddhists, which has, however, no counterpart of the mystical
Sivaist treatises, the Tantras. The three sections are : —

I- The DtU-wt {Hkt,, Vinaya), or Discipline^ the compilation of
'bich is attributed to Ur>ali,* in thirteen volumes.

II. The Dd (Skt., SuWn), or Sermons (of the tiuddhas), compiled
by Ananda* in sixty-six volumes inclusive of Tantras. As these dis-
courses profess to be the narrative of the disciple Anamin,^ who is
believed to have been present at the originals as uttered by Bud-
dha, most of these Sutras commence with the formula: EvaTn
fiuiyd sriUani, " Thus was it heard by me ; " but this formula now
is almost regarded by many European scholars as indicating a
tictitioua sittra, so frequently is it prefixed to spurious sutnis, e.g.,
the AmitiibLa, which could not have been spoken by Htiddha or
recited by Anauda. The Lamas, like the southern Buddhists,
naively believe that when Buddha sp*>ke, each individual of the

semhled hosts of gods, demons, and men, as well as the various
inds of lower animals,^ heard himself addressed in his own
vernacular.

III. The Ch^oB-non-pa (Skt. Abidharma), or Metaphysics,

'^ M. Leon Feer published ip 18S1 a trnnalattaa of CBoma's Anti/i(in4 under the
^Hafy*f du- Kniu^otir <t Jh Tithtfjour in Uie second volumi' of the "Antialt^a du
Ouimetf" and appended a vocabulary giviu{{ all tliu naniiiH wliicti occur in
inn's Aftihtii.vriih iin Index and Tttlfe AlfffuiMtiiiue dt Oitww/u dtu Kundjour.
And he grave further L'strncta la Vol. v. of the same serial.
> Another L-loasiflcaUon of the canonical scriptures, cBi>ccially amongst the Nepalese,
given by Hodoson (Z^uiy. 13, 49) as "The nine scriptiuvs (Dhamms),' nauialy :
rnijua ijarAiiiita. 2. Oandiia-vyulia. 3. DH^a-bUumTi^vara. 4. Suuadlii-raja. &.
itkiivst-am. >J SiuldhariiiA PuniUrTkii. /. Tatliaj^alJia guhyaka (containing the
:ret Tautrik d<x;trine«). 8. Lalita Vistara. 9. Suvama-prabhaaa.
^ »dt*-Biif->d yisum. * Nye-var-'K'or. * 'Kun-dgab-wo,

" At the flrst great council irUcn Huddha'e word was coUatad
'' a. alao Bkal's Jtomantic LtifeHd, 2ii-U$4, (/ya Ttchtr Jioi^pa, cb. 98.

-^

includiag Transcendental Wisdom (S^er^'yin, Skt., Prajnd Pd-
ramitd), attributed to Mahu Kiisyapw, i» twenty-one volumes,

These three uections are myHticaUy considered to be the anti-
dotes for the three original 8ins ; thns the discipline clefuifies
from last (Rttga), the werraons from ill-will {Lhesa}, and the
wisdom from stupidity (Moha).

By subdiWding the Do or Stitra section into five portions^ the
following sevenfold division of the canon results : —

" I. Discipline or IhU-va (8kt., Vxnaya), in thirteen volumes, deals
with the religious discipline and education of thoae adopting the
religious life, and also contains Jiktaica9y avadanas, vyakarauas, sutras,
and ridSnas." (It is the Vinaifa of the Sarrastiv&daius, and its greater
porciou lu.s been abstracted by Bockhill.^) It is sub-divided into sevca
parts:

1. *'The Basis of Dii^cipline or Kducation (dnl-va-gzH, Skt., Vinaya
Vastw), in four volumes (K, K*, G, and 2*f), tran.slated from the Sanskrit
in the ninth century by the Panilits Sarvaiiiytldeva and Dharmak^n
of KnAhmir nnrl Vidyakara-jjrabha of India, assisted by the 'Hhi^^l
Bknde«i dPal-gyi Ihunpo and dPal-brtscgK. (The chief Jatakn. and otflV
tales intei-sperscd through these volumes form tlie bulk of Schiefnet's
cuUoctioQ of Tibetan tales, translated into English by Ralston.)

2. " SQtra on Kmancipntion (So-vor-t'ar-pal-mdo, Skt., Pratinwlsha
SiUra)^^ in 30 leaves.

8. " Explanation of Education (Dul-va nam-par-'byed-pn, Skt.,
ViTvaya inhhdga) in four volumes. Enumerates the several nde*
(K'rim^) of conduct, 253 in number, with examples of the particular
transgression which led to the formation of these lavs. Directions
for dress and etiquette.

4. '* Emancipation for Nuns {dGe-shn mahi aotor fJiar pai mod, Skt,,
B/ttk$/iuni pratimoktha /S'u4ra)^ 36 leaves in the ninth volume (T).

5. " Explanation of tho Discipline of the Nuns (Skt., BhiJc, Vinojfa
vtbh&ga) in preceding volume (T).

6. " Mi^clianeous Minutioe concerning Religious Discipline (Dul-va
p'ran-t«'eg8-kyi gz'i, Skt., Vinaya K«hudraJca rofiu), in two vol

7. *'The highest text book on Education" (Dul-x'a gzuii bl
Vinaya Uttara (JhaniJta), in two volumes (N and P), and when 8;_
of as "the four classes of precepts" (liii-de-zhi) the division oompnses
1, 2 and 3, 6 and 7.

II. Transcendental Wisdom ("-Sffl«-ra& kyi p'a-rol4u p'yin-pa" or
curtly, ^* Ser-ch'in" (Skt., Praj-Ad-pdramitd), in twenty-one volumes.

1 TV Life of the Bnddka^ etc. AIho In part, but not directly for the DtUva, bj
Schicfnor in liis TiUtiiche LiebnUtcrieivmif Sakrmt impl., St. IVtrrthnrp, 1S49.
1 Cf. translation from tho Tttwtao by BocKmLL, and from tho r&li by Rbtb Davisa
L And OLDKXBnui, Ptnaya TtxU.

of

161

eontamt In aildition to the inetAphysica] tenuiuology, those

tly sj>eculfttive doctrines entitleii !*raj iia-jiarii iititft, wliich

0 Maliikyana school attributes to Itttdilha's Utest rovelntioiis in his

ythical diAoourseA mostly to supeniatuml heai-ei's at the Vultiii'ea'

Peak at Rijgriha.' Tliere is no historical matter, all is Apeculaiiou,

and a pi'ofusion of abiiti-ftutioii.

The first twelve volumes, called 'Bum (Skt,, Sata SaJtatrii:a) or
'■the IW.OOO {filokaa of Transcendental Wiadom")." treat fully of
the Prajna-paratnita at large, and the reninining volumes ore merely
vanoiiH ftbiidgiuenl*! of these twelve. Thus the three volumes called
S'i-ir'ri (pron. Xt/i-lAi) or "the 20,000 (slokas)" is intended for those
monasteries or individuals who cannot purchase or peruse the full text ;
while the single volume, entitled the brgyud-stoh-pon (ashta aahasriku)
or 8,000 (slokas), contains in one volume the gist of the Pmjnupiira-
itA, and is intended for the average and junior monks. This is the
Volume which is figured on the lotus which Mai^jusn, the Bodhisut
of wisdom, holds in hi^ left baud. And for the use of the schoolboys
,»nd the laity there is a recension of three or four leaves, entitled
Transcendental Wisdom in a few letters" or Vige-iiuh-du (Skt.,
Alpa aJcahara}/ And mystically the whole is further condensed into
•* the letttJi" A, which is €H>nsidered •' the mother of all wisdom," and
therefore of all men of geniu.^; all Boilhiiiutvus aud Buddbas are said
to have been produced by "A" since this is the first element for
forming syllables, words, Hentencee, and a whole discourse.

One of the most favourite Satras and a common booklet in the

hands of the laity, is "the Diamond-cutter" (rDo-rje gc'od-pa, Skt.,

Vajrnch'edil'A) In tb Bbagavati (Hakya) instructs Subhfiti, one of biH

disciples, in the true meaning of the Prajua-paraiiiita.^

^_ The full text ('Bum) was translated from the Sanskrit in the ninth

^Hopntury by the Indian p&ndits Jina Mitra and Surendra Bodhi, and

^■tbe Tibetftn interpreter Ye-s'es-Bde.

H III. "A«wciation of Buddhas" {Vul-c'tir, HVi., Jiutlthtivatatitaka),
^^in six volumes. Description of several Tathugatus or Buddhas, their
provinces, etc. Enumeration of several Boilhisuts, the sevei'ul degrees
^^of tlieir pei*fectious, etc.

^H This great Vnipulya (or developed SQtra) is alleged to have been
^■preached by Buddha iu the second week of his Buddhahood and before
^■be Uirneil the " Wheel of the Law " at Benares. And it is nseerted to
^■bavo been delivered in nine as.scmblie.s at seven diOerent plnceji, and is
^P thus given pre-eminence over the first historic discourse at Sarnath.
' IV\ "The Jewel-peak" (dkon-brtseg«, Skt., Italnn-kuta). Enu-

( Thoy are alleged to have been delivcxod in sixteen assemblies at the following
6ti'* : (rridhrftlcflta, ^vaftt, Veimvana, and tlie abode of the Faranirmita-Tasa-
iirtins. cf. Kcn. Nanvio's Jiip. Bwid. Stetji, p. xvii.

3 This probably oorresponds to the MabAprajna piiramita liridaya Sutm, irauKlated
by HkaI' (OstaM, 39S), and perhniM the oripn»l of the mon' i-xpnnilr>d tn-atiitf-ii.
' U has lieen translated from tbc Sanskrit by Cowstx, MnJufjffina T^xts, ii.. xit

M

162 THE SVHIITURES AA'D UTERATCKB,

merntion of several qualities And perfections of Buddha nnd bii

iloftrint-'.

V. The AphorismR (Tib., aiDo oi* niDo-#de Sutnt or SutrihiUi).
Ibe ampU6cd or iloveloi>ed 'Si?fra« are callfHl Vaijiufya. In h gebenil
fienM>, wnen tlie whole Khi-gvur is divided into two piirt«, mDo and
rCiyud^ »ll tlie other divUious eicept the rOyud are comprehended in
tlie uiDo cUiss. But in a juirticular sense there (u% some treatisefi
which have been nrrungfd under this title. They amount to about
270, and are contained in thii-ty voIumcK The subject of the works
\» rariouii. The gi'eatest port of them consist of wonil und meta-
physical doctriue of the Buddhistic Bystem, the lejfendary* accouutA of
seveml individuals, with alhisions to the sixty or sixty-four arte, to
medicine, a-Ntronomy, and Astrology. There ore many stories to ex-
emplify' the eoD8e<juences of actiunt^ in former transmigrations, def>erip-
tiotis of orthodox and lietcrodox theories, mural and civil laws, the sit
kinds of animal bein^, the places of their habitations, and the causes
of their being Ixjrn there, cosmogony and cosmography accx)rding to
Buddiii.stie notions, the pi-ovinces of several Buddhus, exemplary
conduct of life nf iiny Ihdhisat or Haint, and in general all the twelve
kinds of UuddhLstic Scriptiires ' are to be found here.

The second volume (K') contains the romantic biography of
Buddha— the Laltta Vistara, tnmslated by M. Foucaux.' The seventh
volume (J) contains the •^mUUiavma Ptin/Jan/ca^* or IT/nV/ Lottu of tJu
iifJij Lfuv, translated from the Sanskrit into French by Bumouf, and
into English by Prof. H. Korn/ and the most populai- treatise with
Japanese Buddhi-sts. The eighth volume (N) contains "the Gieal
Doceaf^e" {Mahapariniyvdna). The ninth volume has, amongst others,
the Surangnnia J^am^d/ti Siitra referred to by FaHian. The twenty-
sixth volume (L), folios 32D-400, or chapters of "joyous utterance"
(Udftnas), contains the UdfXtutvarga* which Schiefner showed to be the
Tibetan version of tlie VhammajHiUa ; and which has been trantUated into

I Tliia twelve-fold dinsion (^uri rab yao-lay bc'u-pfii») I here extract from tbc
Vyulpattt in Ui« Tiiii-gyiir : ]. •S^ffmn <iNdo-Mli'hi-jfftt!) diaooursea. 3. iff yam (t/bythi
kj'u A^nad), mbced pnwf »iul veni*-. 3. VyaiaraAaA (luu du-istaa)* cixpoeitiiiu. 4.
ddtitl {Tshigj-su-lw'adJ. verse. 5. UHiintin (Ced-du-fTJ*»i). 6. SuldnaA (glih-pdu).
7. AtvuidMan (rt^^gs-pn-brjcKl). 8. ItitrUtaAan (de-Its bw byuii). 9. Jafaka, («kyp9-p»-
rabfr). 10. Vtiiimi;t<ut (sliin-tu-rju'W^, very expanded. 11. Athhi'tdhnrmnuih (rmid-
du byuii), mysteried. 12. Cfxnirtn/t (gtun-Ia-dbab). This dirisioii, imyn Broxo^r
(Intiyxl., p. 45-60), HTitii4( of Nepalese Buddhl»ni, in umdo up of the oldtT nine »ti«i;iu
muntioiied by Buddliagnbha, a.v. iBO, to wliicli werv added nt a Inter period Nidsas,
Avadiina. and rpadeui. Cunf. alfri CaiLbEtts* />iV., ItuitNOcr's LUfu, 355, SS9;
K\uu\'s Jitni.; HnDnhuN's A'w., 15 ; Rhts Daviiw' BmW,, 214.

- Also aunimarisiKl by CwmA (.1 ,.*i/., 413) nnd Vasil., B., 3, 4, 176 ; Faxu's Intro., p. 78.
Also aliBtrartiil Ity RrHKUii-i., It., it. ; and in pari from tlie SiinskrJt by Baj. Mitra.

* I>am-pahi ch'os padma dknr-ptv

* Viil. XXi-, .SriO-nY B(irtl-it u/ t/ie Hntt.

^ <;ii'ed-du brjod pai tti'oini ; see also CsoMA'jf Au., p. 477. Itn cooimvnliiry lij- Pnij-
niiranuaD (n nntivr of Bengal who lived in Kashmir in the ninth century— T'tfrawoiAc,
p. 301. RocEHiLi., ail.) is in Vol. )xx]. of Tttv^jym:

inglush with copious notes by Mr. Uockhil]. It contains thref:^ hundred

Tscs, which ** arc nearly ideutical with verses of the Ohamvtapaila .

0 hundred and lifty more resemble verse* of that work." The varia-

ions show that ihe nortJiern tninsUilion wa." tnnde f]i>ni a diiferent

Vfrsiou thun the Pali,' and from, as Mr. Roekhlll beliei'es,' a " Sauakrit

%*er8iou lo the dialect prevalent in Ka.shmir in the firat century b.p., nt

hich i>eriod and in which place the ooiDpiler, Dhannatrata,' prob-

ly lived."

From this (Do) division of the Kah-gyur are culled out the Tudiau
iiystic forrnulBs, mostly iu uuiutelligible gibberish, which are
ieeined most j>otent as charms, and these form the voluiiie nnnipd
Do-maft gzaii * 6sdu«, or curtly, Dd-vian or '* assorted liphor-
i5m.«" — literally " many Siitrits.^* These formulas are not used in
the worship of the Buddhas and superior gods, but only as priestly
cantations in the treatment of dirteawe and ill-fortime. And as
these 8i»ells enter into the worship of which the laity have most
experience, small pocket editions of one or other of these mystic
Siitrfts are to be found in the possession of all literate laymen, aa
the mere act of reading these charms suffices to ward o6f the demon-
red disease and misfortune.
Tlie remainiog divisions of the canons are : —

VI. Nirpdnn (Mya-naii-las-'das-prt), in two vohimes. An extended
'ifdon, part of the eighth volume of th* niDo on **The Great Decease,

Entire deliverance from Pain." " Great lamentation of all sciitB of
imal Iteiu^K on the apprwiching death oi' Hhakya ; tlieir ofierings or
ifices pre.'tcnted to him ; his lessons, especially with regard to tite
J. His last moments; his funeinil ; how liis i-elics were divided and
where deposited." "

VII. Tantin (i-gj-ud), in twenty-two volnmes. "These volumes in
general conl-aiu mysticiLl theology. Tliere are descriptions of several
godj; and goddeAses, Instruction for preparing numdalas or circles
for the reception of those divinities. Offerings or s«crifiaen presented
to them for obtaining their favour. Pmyers, hymns, charmH, etc,
addressed to them. There are also some works on aRtronomy, as-
logy, chronology, medicine, and natural philosophy."*

In the first rolume (K) are foimd the Kulooiikra doctrine' and
Sambara. In the third ibe lustory of the divine mothers Vdrahi, etc.

, ad.i

In the devent«entli %'olume (H) the expelling of devils and Nl^-
wui-Hhip. The Titthniiaia-ijuhijaha coutaiiu a nummary of Uie Sivaid
i.eeoteric docti-iue.

The word *' Tantra*' according to its Tibetan etymology, lit«<rally
[18 ' " treatise or diMsertAtion/' but iu HinMhijiin its in lliuduism, it
rob-tricted to the necromantic books of the later Siviiic or Sikti
mysticibiu.

The Tuntras are arranged into *' The four classes '* (gyud sde bahi) :
1. Kritjd T(intra(hya-bai-rgyud).
a. Cnryti T. (npyod-pai rgyud).
8. Voijn T. (rual-'byoi- rgyiul).

4. Anutttira Tu«ni T. (ruiil-'byor bla-na tned-pai rgyiiUj or "The

peei le&t Yoga."

The firiit two form together the lower division ('c^-ma), and the

latter two the higher division (gon-mit). lb is only in the Anuttam

Yc^tantra**, including the Atiyoga (Ds og-ch'en), that the tutelary

Bends and their Jinas have female energies or Matris.

Those ti-anslatcd from the eighth to the eleventh centuries a.d. are
calle*i "the Old," while the latter are "the New.*' Amongst than
efjm/iOtfii in Tibtt are the Uayagriva, Yajraphurlm and sKii-gsuh-t'iigs
yon-tan 'p'rin las.

THE COMMENTAKTES {TA^-UYOR).

The Buddhist cotninentators, like those of the Talmud, tiverUy
a line or two with an enormous excrescence of exegesis.

The Tibetan commentary or Tdk-gyur is a great cyclojjcdie
cfjmpilation of all sorts of literary works, writt^»n mostly by
ancient Indian scholars and some learned TibeUns in the fiwt
few centuries after the introduction of Buddhism into Tibet^
commencing with the seventh century of our era. The whole
makes two hundrwl and twenty-five volumes. It is divided into
the classes — tlie xGtfud an<i xaDo {TarUni and BiUm classes in
■Sanskrit). The rfrytK/, mostly on ianirihi rituals and ceremonies,
Iznake eighty-seven volumes. The \i\Do on science and literature
lone hundred and thirty-six volumes. One se^mrate volume con-
tains hymns or praises on several deities and saints. And one
volume is the index for the whole.'' The first t-ixteen volumes
of the ml>o class are all commentaries on the Prajnd'pdrarmiat
Afterwards follow several volume*) explanatory of the MadhjramikS
philosophy (^ofNiigfujuna) which is founded on the Prajml-parBmiUL*

> Jak«chke, p. 112. 9 Csoiu, .1*^ 558.

>A ff^-wiif thtimiividiialtrpatwt'n liavr heen transltitwd, eiUicr tn full or t^kttmAt
by Scbii-fncr, Rwkhill, i-tc. Nigirjuna's friendly EpiKtle (lK*hp«^aht p'rin yig), by
WsNiBL in /, Pilli Ttxt Sw,. 1886

i

COMMEXTAJifES AND VERSACVLAR. 165

One volume contaios the Tibeto-Sanskrit dictionary of Buddhiat
termiuology, the *'bje-brag-tn rtogs byad {yrfMx. j^Uik'lu toj-jtt)

the Mahavyutpati.* Under this heading would also come the
ter coinmentttries, such as tlie Bo<lhi-iMithft(in Mongolian — Hodlii
Mur). Its cont<*nts include rhetoric, grammar, prosody, meniiwval
mechaniw, and alchemy. But its content* have not yet been

llv examinetl.-

THE INDIGENOUS TIBETAX LITERATURE.

The indigenous works composed in Tibet are for the most part
devoted to i^acred subjects. The secular l>ook!i exist, as a rule,
^in manuscript, as the printing ifj in the hands of the monks.*
^K The sacred books may be divided into (a) apocryphal and >
^n[^) authentic or quasi-authentic.

The apociyjihal worlcH are the most numerous and most{}Opular.
Chief amongst these are the fictitious "revelations" or Term/a
books, already referred to in describing the jwrt which they played
in the origin of the sects of I>unmisrn, These Terum Iwoks may
Hjbe recognized by their style of caligrapby. For instead of the
opening sentences and chapters commencing with the hook-like
symbol for Ov«, duplicated or triplicate^l, as on the cover of this*
^■book, and the punctuation ]»eriods being vertical lines, as in
^^ordinary orthodox booket, the Tentm books commence with the
ordinary ttnugi^tliti (am), or a vertical stroke enshrined in a
trefoil-like curve, and their j>eriods are marked by two small
circles one os'er the other, like the Devanagari rf!*rt)'^M, but with
a cur\-ed line with it^ concavity upwards, intervening. These
" revelations," it will be remembered, pretend to be the composi-
tioD of St. l^adma, the founder of L^maism,'

' TheSaaakrit text of whicb lias been published by Maij^tioff ; and much of it is
ftlMtract«d in the B*dd\i»(it(Ue TriflotUt priatvd 1^ Schiefner, St. Pctvrflburg, 1359.

' The 2Dd rol. nf tlie A n n4i/<-# Hk Mvtit Ouimei OQuUiins lomo additional notes on
tbi' Tnn-gTur by M. Won I'wr.

> Mot»t of the printing-monastic c8t«bliahment« issue lists of the bookB which they
soil.

* Amongst tlie b^tt<?r known arp : Thedoldt'n Koe»ry of Displayed Letters (Tug-
yii: gser>'p'ren }, found by 8anf;-Kya« ^ling-pa. ; Ttie [>iBpUy(Hl Lotus Orders fPadma
hkah-t'ani, found by O'tgyan g)iiig-pa ; Ka-t'img Zang-gling ma; The Lamp En*
lighti-ner of Propht'cj- (Luiig-brtiui gsal-baj Kgron-nie). Al«» of this nature are :
Tlii^ Dinctions for tlie Dc|MUled Soul to find tta way to bliu (Pa-^hA-to's-sgnil).

ICG

THE SCHIPTVUBS ASD LITEIUTUBE.

To this revelation cla^s belong nlw the fictitious works atlri-
buted to King Sroii Tsmid Ganipo.*

Of the other most common uiwcryphal works found in Sikhim
are the iVVi-y?X-, or " Story of the Snored Sites of Sikhim,** and IJia-
tsnn's insjiired manual of worship for the great monntain god
Katich'en-dHo-ha (English, Kiiichmjunga). Each monastery pos-
sesses in manuscript a more or less legendary account of its own
history {(leb-Ver), although this is kept out of sight. In the
Lepcha monasteries and in the posse-ssion of a few Lepcha laymen
are found the following^ mostly translations from the Tibetan:
(1) 7'ashi Suhyti fabulous history ofSt. Padma-sambhava; (2) Gti-m
Ch'o Wai\ : (3) Sfihtn fle-lok^ the narrative of a visit to Hades by
a resuscitated man named .Sfikun;* {i) Ek-doski rtuiji-lorn — forms
of worship.

The large work on the Naga demigods — the Lii-*bum dkar-po—
is regarded as a heterodox Biin-po book.'

As authentic works may he instanced, the religious chronologies
(Ch'os-*byuii) and records (Deb-t*er) by Ku-ton, and Piidtna-kar-
po; the histories (Sun-'bum) of Zhvu-lu Lo-tsa, and Tfiranatha's
well-known history of Buddhism in India, and a useful cyclo-
pedia by an Am dn Liuna entitled T*ub-dhaft bstan-plhi ^ima;
and as quasi-authentic the fifth Grand Lama*s ** royal pedigree.***
Ail begin with pious dedicatory sentences and usually end with
tbe Buddhist wish that the writer may acquire merit through
hif literary work.

But most of the autobiographies so-called (rNam-t'ar) and re-
cord;* (Yig-tsan or deb-t*er) are legendary, especially of the earlier
iJtmas and Indian monks are transparently fictitious, not ouly oti
account of their prophetic tone, though always "discovered" after
the occurrence of the events prophesied, but their almost total
absence of any personal or historic details. Some of the later ones

> (1) Man! bKah-bnm (already rr-ferrcd to), the legendary ltiftoT3' of ATalokita. and
a maxe ol silly fablea. (2) S'alch'em or Sron Twvn Uampo's JIoMOumblr tt'tli or
Tvslamcnt, And (3^ an exoteric volume (.-ntit led " The Scaled Commanda,'^ bka-rgga-
nia, which in kept carefully secirted in some of tlie larger m'maaU^rtes. It belDn^ to
the aiily ettoteric class of iKHjka called .SaA-A/ti.

* Cr. also the play of NaiiHa, The Brilliant Light. Chap. xx.

■ A German translation by Schi(.-fnor of the smaller Tcrsion has bc^Fn publi^cd by
the St. Feterftburg Acad. {Dai Wtism XAga Hnndrrk tauMmd.) Cf. alw KoCKBlLL, L.,
p. ai7, a.

* gyal-raba [8kC., RajvanHa].

the

dealing with modern personages are of a somewhat more historical
character, but are so overloaded by legends as to repel even en-
thusiastic enquirers.

The lending ritualistic manuals of the various Beets are of a

more or less authentic character, and small pocket editions of these

.yer books (smon-lam) and hymns (bstod-tsogs) are very

umerous.* Individual Lfimas possess special books according to

their private means and inclinittionsi, such as the 100,000 songs' of

le famous mendicant sage Mila-rii-pi on the worship of TSril

ad other favourite or tutelary deities, and the mode of making

their magic-circles. Mongol Lamas have the Dsang-Iun. The

specialist in medicine has one or more fantastic medical works,

^— sui'h as .Manftag-rg3'ud, S'lid-gyud; and the Tui-pa or astrologer

^Bias the Baiilt/ur hirpo and other books on astrological calculations

^■^d sorcery, many of whicii are translated from the Chinese.

^^ Some further details of ritualistic books are found in the

chapters on the monkhood and on ritual, where several abstracts

are given.

I The secular works, through most of which runs a more or less
IBuddhistic current, are mainly amials or chronicles (1^-rgynj.
Uood and clever sHyings and reflections (rtoga-brjod), as " The
precious rosary " (rin-ch'eu-p'reh-wa), a collection of proverbs, and
drinking songs.

Tales more or lees fabtilous (sgruns). The best known of these is
that of Ge-sar (— ? C'lsar or Cesar), who is dewrilffiil as a mighty war-like
king of northern Aaa, and wbu is made to ligtu-e as a suitor for the
hand of the Chinese princetis before her murriHge with Sroh Tsiin Gain-
po, although it is evident the legendary accounts of him mubt be more
ancient. Baber* refers to the story-book iiained Djriung-yi ' songs.'

i » Tlie Oe-lug-pa monk's manual is "The Hhikslm's Timely Memoranda fdU^^slnA-
^-du-<lran), *nd Uia otht^* special books aro the two rolumos hyTson K'apa ontittod :
T/if f/raiif»tl PaiA 'Mil* rim t*nv-f«)f a doctriual commrntAry beud on Atlfa's rcrsion
(>f the Bodi Polka Pradip, aoil T/if Ghtidual PaiK oj Vnjitvihnnx )>Dor-c'ah Lam-
hm;, a highly T&nlrik book. <Cf. Cskua, ^V., 197.) For Bodhi-Mttr (B^'dhi-patha), 8^^e
IDT*!* Staiuxny Stetitn.

s^Lu-b'um.

3 (>//.«(., p. 88.

• ItoL'K., B., p. 2S8, eitgg<-sts this may be rtfjiiiB-yi-dpc.

•• Amuugst iadigtinous geugrspbical works is " A Ueii^rruptiy nE the World " (Dmttt'fiA
g^ctkt). Tlif reft*rences to coutilrie* cmlgide Tibet ar« mainly cooAhmI to India, and are
ercn then very inexact. lU tmist useful section is that deiscriptire of Tibet, translated
by Sakat, J.A.S.B., 1887. pp. 1 rt tftj. Sec nlso HVi'-taJlfliny (An #Ai, abstracted by
Klaproth frum the Chmese. Cf. al»» C-wjma's fnumeration of Tihptnn works, -/..l.-S.fi.,

il,U7; ix.,905.

hm;,

168

TtlK SVlin^TCRKS ASD LITEHATCUK

THE LAMAIBT UBRAIIT.

The Lamaist library is usually situated within the temple.
The large books are deponitttd in an o\\en pigeon-holed rackvrork.
The sheets forming the volume are wrapped in a napkin ; and
the bundle is then placed between two heavy wooden blocks-, as
covers, which bear on their front end the name of the book in
letl<»rrf graved in relief and gilt. The whole [larcel is firmly Iwund
by a broad tapeand buckle tied across its middle. These ponderoos
tomes are most unwieldy and not ea^y of reference. When the
book is read away from tables as is usually the case, it is held
across the knoea, and the upper board and the leaves as they are
nwl are lifted towards the reader and replied in order in bis lap,
Ik'fore opening its fastenings, and also on retying the parcel, the
monk places the book reverently on his bead, saying, "May I
obtain the blessing of thy holy word.'*

Copyists of manuscript, as well as composers and translators,
usually conclude their work with a short t^tanza expressing their
pious hope that " this work here finished may benefit the (unsaved)
animals."

An enormous mass of Lamaist literature is now available in
Kurope in the collections at St. Petersburg, mainly obtained from
Pekin, Siberia, and Mongolia; at Paris,and at the India Office, and
Koyul Asiatic Society* in London, and at Oxford, mostly gifted by
Mr, Hodgson.-

The St. Petersburg collection is the largest, and extends to
over 2,000 volumes."

1 Catalogae of theMS by Dr. H. Wb^ibl, in J.R.AJS.. 1891. ■

' Thfl tndin Office copy of the CAnon was prcscntod to Mr. BodgMui by <)« Ddki
Lima.

Ncrticea r>f UiMC occnr jn vnrious volumes of the iltloMg. Ariat. rf« Si. PrUr^,

THE LAMAIST ORDER AND PRIESTHOOD.

*' Withont the Lftma in front,
Gotl is not (approachable). "—7JiArfrt» Prortrh.

S in primitive Buddhism, the moiia!>tic' order or con-
gregation of the Virtuous Ones - forms the third
member of the Trinity, "The Three ihost Precious
Ones" of Lamaism. Bat owing to the rampant
saberdotalism of Tibet, the order is in a much higher ijosition
there than it ever attained in Indian Mahaviinft Budtihism, accord-
ing to the current Tibetan saying above cited.

The order i^ composed of Bodhisat^ both human and celestial.
The latter occupy, of course, the highest rank, while the so-called
icarnate Lamas,' who are believed to be incaniated reflexes from

170

THE OBVER OF LAMAS,

a superhuman Buddha or Bodhi«at or a reborn aohit, are givpo an
intermediate |x)siticm, as in detailed in the chapter on the hier-
archy.

The Lilraas are ^ the Bodhisatfi who have renounced the worlds***
and thus are held to correspond to the Sahgha of primitive
Buddhism consisting of the Bhikskus (mendicantii), .^'mm/rjiwtt^
(ascetic) and Arhais, The nun?, excepting the so-called incar-
nations of celestial Bodhieats (0.^., Dorje-p'agmo), are given an in-
ferior position scarcely higher than lay devotees.

While the laity, correjtiMJuiling to " the piou8 householders and
hearers**' of the primitive Buddhists, who under the Mahavana
system should be " the Botlhisats who reside in their houses,*" are
praetically excluded from the title to Bodhisatship or early Buddha-
hood like the Liimas, and are contemptuously called the " Owners of
Alms," ' those ** bound by fear," * and the ** benighted people ; " *
although the lay devotees are allowed the title of Vpasahi and
Updaihd * if keeping the five precepts, and those who are uucelibat«
are called "the pure doer**;' while the ^en-t'v or S&ti-na^
keep four of the precepts.

The supreme position which t ho Liimas occupy in Tibetan society,
both as temjioral and si>iritunl rulerri,and the privileges which they
enjoy, as well as the deep religious hul>it of the people, all combine
to attract to the prieiitly ranks enormous numlxsrs of recruits. At
the same time it would appear that compulsion is also exercised
by tlie despotic priestly government in the shape of a recognized
tax of children to be made L'lmas, named bTsitn^ntl Kvery
family thus affords at least one of its sons to the church. The
first-bom or fiivourite son is usually so dedicated in Tibet,' *J'he
other son marries in order to continue the family name and in-
heritance and^ to be the bread-winner ; and many families contribute
more than one, as the youths are eager to join it.

' U0DO8., Iff tit., p. 98 : Habdy, £. .»/., p. 12.

> mi-HOff-pa.

*dih'btKeH. ThU title i» also applied to a novice, (irobatioDer. or candidnte. Cf
Kopp.. ii.. 2&2 : ScBuo., 162 ; jAEscaa.. />.. 85.

■ g8«W..g«ttl*.

» Conf. Bbo Pandit^ A. K. In Sikhim it is the aecond con ; and also in Lad&k (Marx,
lee. cit.).

w

ThuH iu Tibet, where children lire relatively lew, it Ia believed
that one out of every six or eight of the i>opulation isapriest. In
Silthim the proportion is one to t«n.' In Ladilk one-sixth.' In
ihot^ one to about ten.

Pkhis

GRADES.

Ill every monacbism there are naturally three hierarchical
-piiiorities or ranks, namely : the scholars or novices, the ordained, ^
and the reverend fathers or the priestij, just as in the common
guilds or arts are the grade.s of the apprentice, the jounieynian,
and the master. Indian Buddhism had it^; ^^des of the 8rama-
nera (or the novice), of (he expert .Sramana or Bhikshu (the mode-
rate one or beggar), and of the Sthavira or Uplydhya (master or
teacher).

Lamaiam has naturally these necessary degrees of cleric-al
maturity and subordination, and by dividing the noviciate into
two sections it counts four, thus : —

1. The clerical apprentice or scholar. The customary title of
first beginner in holy orders is Ge~nen, which means " to

live ujH^n virtue," and is a translation of the Sanskrit word
C^dauka or lay-brother. This word has a double meaning; it

ihows firstly the simple lay believer, who has promised to avoid the
five great sins ; and secondly the monastic devotee or scholar, who
keeps the ten precepts and is preparing for the holy orders to
which he partly belongs through the clothes he wears and the official
acknowledgment which he has received. He is also ealle<l Kab-
byuA or ** excellent bom." The Mongols call these ** iScfiabi"

jid BaiuU, Banda, or " Baitte^* ' which latter word seems to be
of Indian origin. The Kalmaks call them Manji.*

2. The Ge-Uul, the commencing, but not quite fully ordained
.onk, an under priest, or deacon, who keeps the thirty-six

rules.

3. Oe4iy>u/ or *' virtuous or clerical .beggar," the real monk, the
riest, over twenty-five years of age, and who has been fully

ordained, and keeps the two hundred and fifty-three rules.

^ See mjr lAmaiam tM Stkhim.

k3 KWIOHT. Op. cit, p. 180.
> Cf. jAMCHUt, i>., 3tH.
• Thti SanUl5 ot Bimgul, who uc bdicvod to b« of the Kxailed Tunniftn dcKent,
II thnr ehiefft Mnu^i,
L

ated monks, the Chutuktm*, and sovereign priest-gods are above
im,' their originals were essentially nothing else than abbots-
He it is, who in the early time was probably the only one to be
honoured by the title iJima (Guru or master), and to whom is
given this title even to the present time; although he may be
called a Grand Liima to distinguish bim from the other cloister
inhabitants. Only the larger cloisters have a K'an-po, who has
the right to supervise several smaller Lamaseries and temples,

rd whose position seems to be such that he is compared as a rule
th the catholic bishop.*
THE CtTlRICt'LUM.
In i*ketching the details of the curriculum of the I/ima, I give
the outUnes of the course followed in the greatest of the monastic
colleges of the establislicd chxu"t'h of Tibet — the Ge-lug-pa — as
related to me by Lfi ma- graduates of these institutions, namely,
of De-pnng, Sera, Gflh-ldnn, and Tashi-lhunpo, as these set the
liigh standard which other monasteries of all sects try to follow,
und marked departures from this standard are indicated in a
ubsequent note.
The child who is the Lama-elect (htsan-ch*uft) stays at home
till about his eighth year (from six to twelve), wearing the red or
ellow cap when he is sent to a monastery, and educated as iu a
sort of boarding-school or resident college, i>a8sing through the
stages of pupil- probationer (da-pa), novice (ge-ts'ul), to fiiUy-
ordained monk (ge-loij), and, it may be, taking one or other of
the degrees iu divinity, or a special qualification in some j»art2cular
academic department.

As, however, the applicants for admission into these monastic
colleges have usually jmssed the elementary stage and have already
reached, or nearly reached, the stage of noviciate at some smaller
'monastery, I preface the account of the course in great mon-
astie colleges by the preliminary stage as seen at the lending
monastery in 8ikhim, the Peiiiiongchi, which is modelled un that
of the great Nifi-ma monastery of Mindolling.

PrdiiMnary ExKim.inatwn — PhyeicaL—V^h&i the boy-candi-

t:

f

Vol

' Tboee K'aD-pos wbo have gone liirough Uie Tantia or rgyud-pa oourae have a
ber repute thaa the others.
> KSppbn, U., 2M.

174

THE OHDEH OF LAMAS.

date for admission is brought to the monastery his parentage ii
euquired into, &« many monasteries admit only the more t^^
able and wealthier elass.^ The boy is then physically examined
to asfcertaiu that he i« free from deformity or defect in his Uml
and faculties. If he stammers, or is a cripple in any way, or bee
in body, he is rejected. When he has pasi^ed this physical exam-
ination he is made over by hit* father or guardian to any senio
relative he may have amongst the monks. Should he have
relative in tlje monastery, then, by consulting his horoscoi»e, on
of the elder monks is fixed upon as a tutor, who receives from \X
Ud's father a present of money,- tea, eatables, and beer.*
tutor or elder (Ger-giin)* then takes the boy inside the great ba
where the monks are assembled, and publicly stating the i>arentag
of the boy and the other details, and offering presents of beer,
ariks the jjermission of the elder monks (c/MJ-oh'oe) to take the"
boy as a pupil. On thi« l>eiag accorded tbe boy becomes a pro^
bat ion er.

As a probationer he is little more than a private schoolboy undfl
the care of his tutor, and doing \arioas menial services. His
is cropped without any ceremony, and he may even wear
ordinary lay dress. He is taught by his tutor the nlphal>et (tt
" Ka, K'a, Lra," as it is called),* andjafterwards to read and recit
by heart the smaller of the sacred books," such as : —

Leu hdun mo, or "The Seven Cliapters" — A prayer-hook of
Padma.

Baf-c'ad lam gsel or "Charms to clear the way from Danger and
Injury " — A prayer to St. PaUma in twelve stanzas.

Slier-phyin— =An abstract of transcendental wisdom in six laaveB.

sKu-rim — A sacrificial service for avei-ting a calamity.

Mou-lara — Prrtycrs for general welfare.

sDig sags, or " The Confession of Sins." ' The mere act of readl
\

uid

J

1 At Fcmfongchi only Cliose candidatea whu axe of relatively pure Tibetan danci
by thi- fatlier'K niJr an* nrtliimrily tttlinittwl.

* In .Sikhim iii*finiti* ftf a an- pay.aMf at tlio different rra-omrmioa for adiniasiirn
the order, ax detailcil in my Li'tmaitm in *SiHi'mi, atnuiinting to abimt l.'iO IL^.. in the
cose of tlir* lii^'licfit tnntiahtrr}'— remiongdii. In KItntnn it in flAtiii (rKHBERTOJ'a
Rfport, p. 118; TfHMKU'M A'niftowy, 1/0) that the fee in lixi HhoUnt-se rupee*.

* This, ofcours*', woulil not be i>ffLTL'd in aUe-Iux-pa iiioiia^tery.

* dge-rgaot or *' the Virti.u»u(i EUlt." " See p. x\'iii

* f^di smmll miLuunU are nlxjut eight or ton iochcs Umg by two to three
bmMd, and luuolty havu tbe leaves stitched togetlier.

M

TKXT-BOOKS ASD LESSOA'S.

175

this holy booklet oven as n school exercise cleAnues from sin. Most of
the DionoAterieti possess their ovai blocks for printing tliis pamphlet.
Both the t«xt nnd its translation ai'e given by Sehlagintweit/
r/>or gt'ho*! — A Sutra from the book of transcendental wisdom.

Kyoga-be'ui p'yogs-dral, or doscription of the ten direc-

tionR ... ... ... .-. ... .. ■-■ 6 p&gea.

Nanio Guru — " Salatution to the Guru*' 5 „

mC*o</-'buI — To gi\'e offerings ... C „

gTormft — Sacred cake ... ... ... .. ... t*- „.

l>Saii}i bsur — Inoen.'^e aiic! buttor-incense ... .... ... 8 „

ITo-mc'od — Kice ofteriiig .. ... ... 4 „

HiK-'dsin pnon-'gro — The tir«t essay of the suge ... ... 4 ,,

l>rag-»lmai' snon-'gro — The primer of red fierce deity ... 4 „

hK& brgyed — "The eight comiuands" or precepts ... 4 ,,

kbDe gti'ogn kun 'du3— The collection of the TathitgatRS ... 4 „

Yes'ss #ku mc'og — ^The best foreknowledge ... ... 5 „
i^Cu-gdub bs'ug-gs&l — The root-pillar of cleftr confes-

sioo •* 7f

The young probationer ie aUo in>tructed ia certain golden
inaxims of a moral kind, of which the following are examples: —

fUuldhiH Pfwerbf: —

Whutever \& unpleaeing to youi-self do not to another.
Whatever happiness is in the world lias all arisen from a wish for
tie welfare of others. Whatever misery there is hiLs ari-nen from
adulging seltifthness.

There is no eye like the undei-standing, no bliudiiesii like ignorance,
10 enemy like sickne»%a, nothing so di^eaded as dejitli.

A king ifi honoured in liis own dominions, but a tiilented man every-
pheru.

'jT/** four Ptecipiees in Sfmee/t. — If speech be too long, it is te-
aous ; if too short, it« meaning is not appi-eciatei! ; if rough, it ruflles
be temper of the hearers ; if soft, it is un><ati»fying.

*• TVir fietiuireineiifs of »S)w*cA.— Speech bliuuld lie vigorous or it will

jot interest j it mu.st be bright or it will not enlighten ; it must bo

[litably en<le.l, otherwise its effect i.s last.

*' Tht QualUUa of Spctdi, — Speech must be bold as a lion, gentle and

soft a-s a liore, impressive as a serpent, pointed as an ari*ow, and evenly

-btilanced as a dorjn held by its middle (literally *' i/viw/ ").

The Four Relitfionn of Sp^.ech. — The question should fii^t bo stated.
The argumentti tfihould bo duty counected, the later with the earlier.
Ev^ctuinl points should be repented. The meanings should be illu».
tmte^l by examples.

1 Tltt< wiird for MA is "scorpion," thus conveying Uie idea of a tUC) venoinoua, cl»w-
- - -criU Uur>^.

p« ril., pftgMt 122 to 1 42.

176

THE ORDKH OF LAMAS.

" The religioiiH king Broft-Tsan Uompo haft eaid (in the Mat^-kah-

'bum) ; '* Speech should float freely forth like a bird into Uie ckv, nnd
be clothed in charming dress like a goddess. At the oiit«et the object
of the speech should be made clear like an unclouded sky. Tlie speech
sliould proceed like the excavation of treiuure. The Arguments •should
ahoot forth nimbly like a deer chased by fresh hounds, idthout Ite^u-
tion or {Hiuse."

'* AaHf.mblieM.^Veo^ie assemble for three porpofies, namely, for, («)
|hap|>inoss, (hf soitow, and (c.i worMly gossip. The assemblies for happi-
^netM are thrce.unmcly,(l) for virtuous licUt, (2) for worship in the temples,
and (3) for erecting houws and for feast«. The assemblies for rirtuous
act« are four, viz., the gathering of the monktt, the gathering of thv laity
for worship, writing and copying holy bookn, and ginng away wealth
in charity. There are six kinds of assembliefl for worship, namely,, the
gathering of the rich, the gathering in a separate place of tlie conimuo
men, the gatheritig for thanksgiving of thoue who have eficaped from
their enemy's grasp, traders retume<l safely and sucCdfisfuUy, sick men
who have escaped from the devouring jaws of death, and youths on
gaining a victory.

" Tht ci^hl act4 of Cov-bom jxrrwm*. — Using coarse language, ian-
politenosi^, talking with pride, want of foresight, harsh mannerti, star-
ing, immond conduct, and stealing.

The ten FaiUU. — Unbelief in books, disrespect for teachei*s, i^nder-
Lug one's self unpleasant, covetouaness, speaking too much. lidicul-
ing another's misfortune, using abusive language, being ncgry with
old men ur with women, borrowing what cannot l>e repaid, and
stealing.

Invoking " The Rhusinff of Kloqwnc«'' (hag-byin-rlabs). This is a
Mantray&na rite instituted by the "great saint" K'yun-po (Skt,
Oani«la or Puna, or IJrika.)'

" I go for refuge to the Three Holy Ones ! May I attain perfection
niid benelit the animal beings. The one who bi-ought me to the light
is At the tip of my tong\ie iiud the white Om niaile up of the woi-ds is
above the muon : the white AU (vowels) go by the right circle, the red
A'tt-/e (consonants) go by the left and the blue A'tan-tf Am by the right."
I repeat them secretly after deep contemplation :

" Om ! a, a, i, i, u, u, ri, ri, li, li, e, iii, o, on, angah ! swaha! (This
is to be repeated thrice.) Om ! Kn, Khn, On, Uha, ^Ta (and here follow
all the Setters of the alphiil>et). (Three times). Om ! ye dhrtnna
(here follows 'The Buddhist Creed' thiice.) Through the rays of the
need of tlie mfintra-roMiry and the power of the blessings of speech, I
summon the aciumplishments of the seven precious rgt/aftrid and
'The eight glorious signs.'" By repeating the above one attains acoom-
plishuient in speech.

During this training the boy's relatives call about once a month

w

uire after his progress and health, nod to pay the tutor his

for the lad's Ixjard and education.
After two or three years of such rudimentary teaching, when
e boy has committ-ed to memory the necessary texts (amounting

to about one hundred and twenty-five leaves), hiti tutor sends in

an application for his admission as a novice.

The mode of admission to the noviciateahip in the great De-

pung monastery is as follows: —

^xe<

THE NOVICIATE.

The tiitor-I^ama of the applicant for the noviciateship addresses
the head monk (^pyi-rgon) of his section for permiasion to admit
the applicant, and at the same time offers a ceremonial scarf and
the fee of ten rupees. Then, if the applicant he found free from
bodily defects and otherwise eligible, a written agreement is
made out in the presence of the head monk and sealetl by the
thumb.

To get his name registered in the books of that jjarticular school

f the monastery to which he is to be attached, the pupil and his

tutor go to the abbot ^ or princi|jal of that school and proffer their

request through the butler or cui>-bearer,^ who conducts them to

e abbot, before whom they offi^r a scarf and a silver coin (preferably
an Indian rupee), and bowing thrice before him, pray for admia-
eion.

I Amongst the questiouH now put are: Does this boy come of
liis free will ? Is he a slave, debtor, or soldier ? Does anyone
opjxjse bis entry ? Is he free from deformity, contagious disease,
or fits ? Has he neglected the first three commandments ? Has
he euramitted theft, or thrown {wiaon into water, or stones from a
hillside fio an to destroy animal life, etc.? What is his family?
and what their occuj^tiou? and where their residence ? On giving
satisfactory replies, he is then required to recite by heart the texts
he has learned ; ami if approved, then the names of the pupil and
his tutor are written down and duly sealed by the thumbs, and a
scarf is thrown around their necks, and the boy, who has been
dressed in princely finery, has his dress exchangecl for the yellow
or retl robe in imitation of Sakya Muni's renunciation of the
world; while, if he is rejected, he is ejected from the monastery,

178

THKOnDKR OF LAMJS,

I

his tutor recei^'es a few strokos from n cane, and is fined
»everal iMJundf* of butter for the temple lamps.

The approved pupil and hi» tutor theu proceed to the heaul
I.3ma (z'aUfto) of the great cathedral (couiiuou to the colleges of
the university), and, oflFering a scarf and a rui)ee, repeat their
re<juests to him, and the nameet of the pupil and tutor and his
tieetional college or residentiary club are registered, so that should
the pupil misconduct himself in the cathedral, his teachers, as irell
BP hlmflelf, shall be 6ned.

The neophyte is now a registered student (iUi-'pn),^ and on
returning to hi^ club, he is, if rich, expected to entertain all the
residents of the club to three cujis of tea. If he has no relatives
to cook for him, he is supplied from the club stores; and any
allowance' he gets from his |>eople \» divided into three part«i
one-third being a])proi>riated by bin club for messing exjjenses.
Theu he gett^ the following monkish robes and vitensils, \iz., a
sTod-'gag, hs'ftm-t'abs, gzan, zla-gam, zVa-ser, sgro-Iugs, a cup, &
bag for wheaten flour, and a rosary.

Until his formal initiation as an ascetic, "the going forth from
home" (prawajyd-vraia)j by which he becomes a novice (Ge-ts*ul,
Skt., Sramana), the candidate is not allowed to join in the religious
8er\'ices in the monastery. So he now addresses a request to the
presiding Grand Lama^ to become a novice, accom|uinying hif
request with a scarf and as much money as he can ofler.

The ceremony of initiation is generally riimilar to that of the
southern Buddhists.'

On the appointed day — usually on one of the fast days (Upo
satha), the canditlatc has his head shaven all but a small tuf^ on
the crown ^; and he is conducted by his spiritual tutor (u]>adhyaya)
before a chapter in the assembly hall, clad in the mendicant^s
roljes, on putting on which he has muttered a formula to the
effect that he wears them only for modesty and as a iut)tection

' d»»B-W4'n-K'ri-rin-ix>^*Iw», or B'Kynhs-tngnn-rtii-poclre.

« Cf. MalmvaiiHo, i., 12. CpaSampmU-Kammardia, translated by F. Spiegel, op. «t
Rbvs Omidh. B., p. 159.

* My fripnd, Mr. A. von Roitthnrn. infnniiR tnr tliai tlii' Lamait of t'lwtem Tit«t
uftiialty ]>as* thToiigh an urrlpnl of initiatiott In whiclj aix marks an- seared in tht-ir
cnwn with au iron lamp, and called Difjaiftara, or "the burning lamp."

IMTlATJOy.

170

against heat, cold, et<?. The officiating head LTinia, sometimefl
the Grand Jiima, addressing the student by his secular name,
asks, "Do you eubject yourself to the tonsure cheerfully?" On
receiving a reply in the affirmntive, the presiding Tiirna cutp off
the reLuainiug top tuft of hair from the head of the novice, who
jy like Chaucer's monk,

^K " UiB hed vrtin 1>aIliKl. htkI Mlmne like any trioK."

^■The Lama also gives the kneeling novice a reUgious name, by
which he is henceforth known/ and exhorting him to keep the
thirty-six precepts and tlie thirty-sis rnlen, and to look ujwn the
Grand Lfima as a living Buddha, he administers the vows to the
novice, who repent-s clearly three times the formula, "I take refuge
in Buddha, in the I^aw, and in the Assembly."

The ceremony concliidea with the presentation of a Siiarf and
ten silver coins."

At the next mass, the boy is brought into the great assembly
hall, carrying a bundle of incense stick^j; and is cha|jeroned by a
monk named the " bride-comimnion '* (ba-grags), as this ceremony
is regarded as a marriage with the church. He sits down on
an ap]>ointed seat by the side of the " bride-comjmnion," who
instructs him in the rules and etiquette (sGris) of the monkish
manner of sitting, walking, etc.

The initial ion into the TSntrik Buddhist priesthood of the
VajracJiryas is detailed below in a foot-note.*

I Extra liUt« are *l8'> ixwtowwl. eays Sarat, on tlie descendants of the old
nobility. Thud, Nag-tAliaiig fainilifs are given tit!*' of yiiab-dutiif ; the aoiut (»f high
oAciaU anil laDd<'M*uers Jt-dun ; and th*? gentr>'»iid Sln*-ugi> family Chi>i-jt>.

I Tt'hhtM.

> The foUmring account of the initiation of the Vajraciiya priesta, lu given \iy
Mr. Hodgson for Nepal (/"-. P- 139).—

" Early hi the morning the following things, viz., tlie image of a Cliaitra. thow of
ihr Tri Ratna ^^r Triad, the I'rajnii IMrsmit^ scripture, and other ncred scripturp», a
tatnt, at watcr-pot, ftlled with a few sarrrd article*, a platter of curdd, four other
wat^r-potB ftll<^ with water only, a cAnwrxt, mendicants' upper and lower garmenta, a
PiMiia fnUra (abns'bowl) and a religious staff, a )Miir of wooden sandals, a small mixed
mt'tui plat*^ spread over with ixmndM aandal-wiXKi, in which the imago ">f the m(»n is
Uwcribed, a golden nucor and a silvir one, and lastly, a plate of drcsaod rice, are col-
\fH:U^d, and the aspirant h seated in the frastihliana and mode to perform wurship to
tht; tinrw Mandala, and tho Cliaitya, and the Tri Ratna and th<> Pm)ri/i Pi^raniitA
Sii«tra. Tlien the anpirant, kneeliii" witli ont^ kni>(> on the ground with jninerl hiinds,
entieftta the Guru to make htm h Kiindya, and trt teach liini whatdtx'v-ej- it 18 needful
'tor him tn know. T)ie Oitru answers, O t disciple, if you denire to jierfiirm the Pmv-
rajjw VraUL, Atitt of alt devote yourwif to the wortliip of tlie Chaitya and of tlie Tri

n

180

THE ORDER OF LJMAS.

The novicp is now admitted to most of the privileges of a monk,
ftnd after a period of three yearH he |m8se« out of the preliminm
litage (rig-ch'ufi), and 13 then entitled to have a small chamber or
cell to himself, thoagh he is stiU called a student (<jl&-pa), and, in-

Hfttna; you must olwcrve the Ave i>n>a'i>t» or Puirha Hilnha, Uie iaatings ami Uv
vows prescribed; nnr siir-ak nr tliinlc rvitly; nor touch JUiy iaUixir&titif luiuors nr
druf^ ; nor be proud of In-art in conswiuencc of y r»ur iibfw'rvn nw uf yi mr nrJigioiis uu\
moral duties."

*' Then the aspirant pledges himteU thrice to observe llic whole of th« above pn**
cept«: upon which the Guru tells him, 'If whiji- you live you will keep the above
rules, tht'u will I inHlic you a RandyA.' He R»seuts, when the Ouru, having aipun
given the three AaJtiKAa iilxtve-nicntioned to the Cfttln, delivers a cloth for the loina to
Jtim tn put on. Then the tiuru briugu the ospinut 'mi into the court-yard, lud having;
sentfd him, touches hift Imir with rice and oil, ami givuB llfise iirtictea to a t>vbef .
Ilie liuru next puta on the ground a Utile puleo and deairea a C'Aria to apply it to tu»
<iwn feet. Then the tiuru gives the L'fu/a & doth of (our 6nf;ers' brendth aud ooe
cubit in tengtli, wmvu with threads (if 6vc' colours, and wltich is etspecially tnanufnc-
tured for this purp(>s(>, to hind round hi« Umui. Tlieti he causes the ius]>irant to per-
form liie ahlutiona, after which he makes jiAjd to tlie hands o( the barlier in tlie name
r>f Vlsvakarma, and then causes tlie barber t'> shave all the hair, save the forelock, uS
thi> aspirant's head. Tb«n the paternal or maternal aunt of the aspirant takes the
vest><>l of mixed metal abcnre not«d and collects the hair int^> it. The aspirant is wtw
hathod ivgain and his nails pared, when the above party puts the paring into die p>X.
witli the hair. Another nblutioQ of the aspirant follows, after which tlie aspirmnt is
taken ugAux within, and seated. Then the Uuru causes hiro to eat^ and ali^i sphttkles
upon him the Pancha Oarbho, and suyH lo liim. ' Heretofore you liave lived a Iioum-
holder, have you s real deure to nbaiidun that state and asaum? the state of a monk ? *
Tlie a.spirant answers in the affirmative-, when tlie Ouru, or maternal imcle. cuta i»ff
with hii> own hand tlio aspirant's forelock. Then tlic Guru put<« n tinra Hdiirni-<1 with
the images of the live Budouas un his own he4»d, and taking the ivAu or water-
pot, sprinkles tlie aspirant witli holy water, repeating jirayers at the same time over
him.

"The neophyte is then again brought below, when foiir X&yakas nr superiors of
proximate ViliArns and tlie aspirant's Guru purfonn the Pancha Abhisheka, t.^.^ the
Guru takes water from thr kolm and pours it ititit a cnnch ; and then ringing a beU
and r''|ieating prayers, sprinkles tlw water from the conch on the aspirant's bead ;
whiltit the four Xdyakns taking water from the other four watcr-pot^s named above*
severally baptiiu> the aspirant. Tlie musicians present then strike up, when the
NAyakits atid f*uru invoke the following bh-saing on the iieofihyte : ' May vou bo
happy as he who dwrlls in the hearts of all, who is the universal Atmrtn, the lord of
all. the Buddha called Katnasambhavn.' The aspirant is next le<l by th<> N'd\-aka« aud
<?uru above stairs, and seated as before. He is then made to perform jtmJA tn the
tfuru Mandnl and to sprinkle rice on the imag«^s of the deities. The Ouru next gives
him the Oliivara and NivaKa and golden earrings, wh^m the aspirant Ibrice saye to
the tiurUf 'O 4iiiru, t, who am such an one, have abandoned the state of a housdiolder
for this whole birth, and have become a monk.* Upon which the nfipirsint's former
name is rehnquished and a new one given him, such as Ananda,8hun, Piitra, Kasyapa,
Zkh&nna, Sri Mitra, Paramita Siagar. Tlien the Guru causes him t.> perform puJA to the
Trl Ratna. aft^r having given him a golden tiara, ami repeated s>'jme prayers over
him. The Guru then r>-]>eat« the following praises of the Tri Katna: 'I salute that

eed, all the monks, from the novice to the more senior (par-pa).
And even the full monk (ge-loii) retain the same title in the
chief monaHteries of Tibet — the term "LSma" being reserved to
the heads of the monastery.

I The novice now undergoes a severe course of instruction, during
which corjwral punishment is still, ais heretofore, freely iutticted.
The inBtruction is mainly in ritual and dogma, but crafts and
some arts, such as painting, are also taught to those showing
special aptitude. The spiritual adviser of the young monk is
called ** the radical Lama," ^ and as he initiates the novice into the

''^ddhi who Is the lord of the tlireo worlds, whom gods and men alike wonUp, wba
is apart (rom the world, lon^-aufrcring, profound as the ocean, tho quJnteiuiioe of all
good, the Uharma Raja and Munlndro, the destro^eir of desire and affection, and rioe
and darkntr^a ; who U void of avaiire and lust, who is the icon of wisdom. I nver in-

troke him, placing my head on his fc^-t.
** ' I julutf that Dharma, whois the Prajn& I'dramitA, pointing out the wa^r of perfect
tranquillity to mortals, leading tbtm inti Uic paths of perfect wisdom ; who, by tlia
tectizQOQf of all the aagM, produced or t:n>at«d all things ; who is Uie mother of all

•Bodhisatwas and araTaloa. I salute that Sanglia, who Is Avaliikitesvam and Mai-
Ireya, and Oagan Hanja, and Sojnanta Bliadra, and Vajra P.iui, and Manju Ohoftha,
and Sarrauivarana Vinhkambhiu, and KHhiti irarbha and Klia (iarbha.' Tlic aspirant
then saj-fi to tlie (Vtiru, ' I will devote mj- whi)lf' life to thu Tri Batna, nor ever dcjsert
thMn.' Thpn the liuru glvefi him the I)aaa S^ikshA ur t<'n preciipts obserrod by ull the
Bttddhas and RhikRhuka-s and commands Iiih i>bfiervanee of tlii-m. They are: 1. Thou
shalt not destroy lifr. 2. Tliou shall nut fiteal. 3. Tlvuu slialt not fulhiw ntrange
faiUts. 4. Thou slialt not lie. 5. Thou »ha\t not touch intoxicating liquors or druge.
6. Thou sJialt not be proud of heart. 7- TIi'iu shalt avoid niufiic.dancing.nndall sucll
ifUe toys. 6. Thou shalt not dress in fine rlothes nor iine perfumes or ornaments. 9.
Thou shalt sit and sleep in lowly places, 10. Thou shalt not eat out of the prescribed
hours.
**The Guru tiieu says, 'All these things the IIciddhas avoided. Youare now becotne
^■.a Bhiksliu and you must avoid them too; ' which said, the Guru obliterates the Tri
^Hllatna*Mandala. Next, ihe ajipiraut asks from the Guru the Chivara and Nivasa, tlie
^^Tinda P4tra and Khikshari and Gandiiar, equipments of a Buddh,i, -a short staff sur-
nounted hy a Thaitya and a wat^r-|>at. Add thereto au wnhrella and sandals to com*

Pplete it The Aspirant procec^ls to make a Maridnl, and places in it five flowers and
five r>nihakuml, and Himif Kbil, ami soiiif rice: and assuming the Utkutak Aftau, and
Joining hix hands, he repeats tin- praises of tlie Tri Rntnii aliuvi- cit^-d. and Chen again
requests his Guru to give him suits of thf Chivara and thr like numtter of the .Vivawi,
one for uccasiims of cpremony as attending tin* palat^e. atmtJier for wearing at
mesis, and ttie third for iirdinarj- wear. He also requests from his Ouru the like
nunit>er of Oandhir or drinking cups of Pinda Pdtra. and of Khikshnri. t>ne entire
■uH of tJiese the aspirant then assumes, receiving them from the hands of the Guru,
wbo. previously to giving them, consMrates them by prayers. The aspirant then
mys, ' Now 1 have received the Pravrajya Vnita, I will religiously observe the
Bicla-Skandtia and SainAdhl-Skandlia, thr Prajna-Skandha and thu Vimuktl-^^and-

hft."

* rTsa mU blanta. This Is not* as SchlaginCwett states (up, dt, 1S9), in any way
rettiioted to particular " priests wlio origiuated a specific sj-vtem of Buddhism."

I

mysterions rites he is held by the hitter in especial rererence nU

through life.

Frequent examinationB are tieUl and aLto wrangling or public
disputations.

[n every cloiiiter is a teacher of the law, who, as a rule, takes
thf liigbest rank after the chief. But in the larger ones are
regular st-liools or universities, in which the holy book? are syste-
matically explained, and theology', etc., is tangbt* The mo!>t
celel>ratefl ones of these are of course those near Lhiisa and
Taahi-lbunpo, which are visited by students from all i)roviucef> of
the T/imaist clmrch. In the countries of southern Huddhirfin the
cloister schools are divided after the three branches of the codes,
into three sections, the Sutras, \*inayas and .\bhidharmas. In
Tibet the dinsion practically is the same, though sometimes is
added a medical one, and also a mystic faculty for magic and con-
jumtion, which, however, seems to be united as a rule with the
section for philosophy and metaphysics (Abhidbarma), for which
in some Laniasfries special schools are established.

Every liinui belongs to one or other of these faculties, and the
position which he occupies inside the brotherhood depends on the
number and class of lioly books which he ha» gone through nnd
understands thoroughly.

As soon as the bell sounds he has to go to bis respective room or
class, to start with bis lection, to receive new ones, to listen to the
explanations of the professor, etc., etc., and to prejjare for examina-
tions and disputations.

Exarnhmtions. — Within a year after liis admission to the order
he must attempt to jwiss the first professional examination, aud in
the following year or two the second examination for promotioD.
And until he passes these examinations he must perform for the
first three yeiim the nieuial offices of serving out tea, ete., to the
elder monks in the assembly hall.

The examinations are conducteil in the presence of the heads of

the monastery and the assembled mnnks, who observe a solemn

k^lence, and the test is for the candidate to i^t-and up in the assem-

Ijly and recite by heart all the prescribed l>ooks,^ The ordeal is a

» An idt-a of Dif nature of thi» i« got from the ffiUowing Iwt of tPxt Imoks for th"
flrat examination at Pt-miongchi, wliicli o<>mpri»f Uw wor»)ii)i nocessaiy for tbnt
"mn^c-circlfn/'Tix. : Ttu.\firt( is the ma^tc-circlff tif dKun^c'i^ «pyi 'dns Rig^'dsin

EXAMINATIONS FOR ORDINATION. \i

verv trying one, so that the candidate is giv**n a ooni|ianion
prompt and encoara|Te him. The rtrrtt examination lai*ts for Ihre
days; and nine intervals are allowed daily during the exanunatioc

'daali tns'an niiig-pni c'oe 'k'or (or " Runqui't to tlip whn|p asHpnibty of tlic Oudft an
DcnotiH"). Thia bwik contains about *iixtj i>ag<*ft, Ami iis recitation tak«« Di-arly on
whole day. It comprises tUt- oUaptcrrt : —

(1 > Tu'e-sprab or The obtjiining 'if long lift*.

(2) Z"i-k'rQ— The mild ami aiigry (leiti<'«.

»3) tjuru-iira# — Tli^ fterre fi.rni of rA(tina-gAinKliiiva.

(4) Si'D-giionmu^Thi- lioii-foci_'J JfinuneiM.

(6) Oi'tHskyon Mahalt&ln YtisV-* tnffinipo.
(8) Tun-lfift (Mt, Thanj^-lha with its cpirlt " Kitiriff " is a Dorthtm funnUan itf 1

Stkliiiii). mDsotl-lria, Lha-cli'en and eMAn-bvton — Locnl and mounUic deities.

(7) b«tKan bft'a^-i. t^'ogs and TnH'i-Hinon-lnm.

Thti Maijwi comprises thtf magiC'Circlft nf the coUnttion of thi* Tatha^aUi.'Ls and " thtf
poworful great pitying on« " (Av»lokit») — b[>(»-g8'cg*-ktin 'diis-gar-dbaii, Tugs-rje
ehftn-pu, <if about W pages.

Tht'n follow the magic cfrclw of the fierce and demoniacal deities (iura-drag>droar,
K>t>wo-rol wal gtor-/iog and Drag poi U0Uurui-gBol-'dfb«lon-bdun>ina,K'K 'don ctt'iM
j^pynd.

Tlic bowks for the s(>cand cxaininatJon, rtNiulring to bc.rocitcd by Iteart, arc the
following .—

(1) The womhrp of " Th<^ lake-bom Vajm" (mTs'ojikyt'j'-rdorje) — i".*., St. Pndum-
MinbhAva — and "the gage Uiuru who has obtninHl iindrriitaiiiUng " (Rig
'dsin rtog sgrub-giiru ).

(2) 'Dw three mota of (lagMnm (Rig Main rtaa-gsum)—
<a) Rig 'dain lluimai-las. ,
(A) Ts'e-agrub k'og dbiigt.
(e) gSaog sgrub doiiyi sfilfi-po.

<3> The deeds of Dorje P*agiDo frDorje p'Rg-mol-Ias), the great happineas of zag-
med (zag-med tde-ch vd). aod ilit- four claftses of the fierce guardlane— r'oa
aruii drag*po sde trJii. The oiuiirs of the)4c di-mons are — on tht* east. kLu>
txlud Mtinpa uagpo ; uu thi' south. Srinpo Lankn-ingrim-lx'hu : on tlie west,
Mamo B'a-xa p'ra-gral i<ag-|>u ; on tl>e n<irtli, gM'enpa sPu-gri-iluiariKi.

(4) Tlie dubjiigatiim of tlu* hoa <tf demons— The offering to the Dliy&nl Buddhaa
bclud dputi lW nou, Kun-t«zait, uic'od-sprin.

(6) The sacTtfliruil ct-nttnony btsknng bahags, viz^ Rig 'dsin b«bang*bahBg&, PhaginnI j
b«kang bshagx.

(6) The prayer of t)u' glorioibi " Tufltn " — the Lepcha name for pAdma-satubliava j
— Tishi *mon-!ftm.

The above bonlu reacli to about flfly-flvr pnffs.

(7) The circle of the eight commanderfi of the collectrd Ituddhaa. bKah-b^-nd
Me gaegs 'diupai dk\il-'khnr kyi las and Khriwn-rnl wai gtor-tlog gyi
akuTi bkah brgjad. This has about forty pAge^. [Tho naui^s uf tin* eiglit
connnondew. bKah-bKJ"i'il*> "^-"(1' Cc-nictrng, \-l} Yan-dag, fS) gS'Jii-rje,
(4) iTa-mgrin, (S) Phurpa, (6) >[a]iio, (7> *Uftd /ton, (8) HJg-'dain.]

~When the young monk recitt'e by heart all these books HAtittfacturily, and t^t poiutes

this •.-x.imltiation, hu is not subject to any furtlier ordeal of examination -. thin being

; the fltuU one.

184

THE ORDKR OF LAMAS.

and these intenuls are utilized by tbe candidates in revistiig tb«
next exercise, in coinjiany with their teacher.

Those who disgracefully fail to pass this examination are t&kea
outeide and chastized by the provost.* And repeated failure up loa
limit of three years neceseitates the rejection of tbe candidate £rom
the order. .Should, however, the boy be rich and wish re-entry,
he may be re-fuimitted on paying presents and money on a higher
scale thau formerly, without which no re-admission is possible. U
the rejected candidate be ^wor and he wishes to continue a religions
life, he can only do so as a lay-devotee, doing drudgery about th^
monastery buildings. Or he may set up in some village as an un-
orthodox Luma-priest.

The majority fail to pass at the first attempt. And failure on
the part of the candidate attaches a stigma to his teacher, while
in the event of the boy chanting the exercises correctly and with
pleading voice in the orthodox oratorical manner, his teacher is
highly complimented,

PUBLIC DISPtTATIOSS.

The ]>uhlic diajmtationn are much more attractive and favourite
exercises for the students than the eiiiminations. Indeed, the
acatiemic feat are of the monastic universities of Tibet is perhaps
seen nt its best in the prominence given to dialectics and dispu-
tations, thus following the speculative traditions of the earlier
Indian Buddhists. In the great monastic universities of Do-pung*
Tushi-lhunpo, Serra and Gith-ldan, each with a teeming jK>|tulatioD
of monks, ranging from about 4,000 to 8,000, public disptitations
are regularly held, and form a recognized institution, in which
every divinity student or embryo Lama must take part. This
exercise is called expressing '* the true and innermost essence (of
the doctrine)" {niTsan-iiid), in which an endeavour is made to
ascertain both the literal sense and the^ spirit of the doctrine,'
and it is held within a barred court. Some details of the
manner in which these disputations are held are given below.'

* Cli'i>B"k'rini#-pfl.

s Conf. slfto Jabkrkk, /^iVf., p. 4&1, who is indiiied to Mfutify this " school " with
the Vaifeshlua (or AtmiiiBto) Kiipp, i., G91.

• Within LitA court-cli'oH-ra where tli« dispulatiuus ate held are sevm gradn
(•rf«n-rrt), nanifly: {\\ Kha-Hog-iikar^B*ar ; (2i. SToWma; [i), P'ar-ji'yin ; {i\mlitildt
(b),Ih(Jwrt; (fi),rfArj«tt,- (7), btLn^ltuh.

At th«ae disputations tb«re are tree-trunks^ called the Sal-trcc tnmk (8hugs-w3o6),

ORDTNATION AND DEGREES.

185

OHDINATION AND DEGREES.

Aft«r a course of such training for twelve years, each student is

ligible for full ordination, the minimum age for which is twenty,

the ceremony is generally similar to that of the initiation.

lose who prove their high capabilities by passing with excei>-

>nal distinction through the disputations and examinations

>nducted by the assembled LaniaiBt literati and the beafls of

or more cloisters, receive academic and theological degrees

hkn-mo-MUinpn, and yubu ; and bounded by a wall, and inside Uie court is cuvered

pKbbles (rdehu). In th<' middle tliere ijl a great lugh atone stat for the lotd

ctor fsKyabtt-ingon), nnt) ii Htnaller Heat for the abbot (mk'anpo) of ttiv school,

I one fttill sm.'dler fur the chief celebrant.

On reaching the enckosurc, the auditjn take their nMpectiTu 6eat« in the seven

gradt-'d, in each uf whidt diiicu actions arc held. One of the most learned candidates

rolunti'en for examination, or as it is caUed^ tu be vr»w>keeper (Aiifi-ftdUiA). He

HpAfc^'s his fl^at in tlie middle-, and the others sit round him. Tlicn the students Htand

^^pp <ine by on*;, and dispute vritli lum.

^H The scliolar who stands up weara tlic yellow hat, and, clapping his liands togi>ther
^Hftys, A'ti-.v .' and thrn puts his questions to the vow-keeper, wbrt is ituestioned by
^Brery student who so desires ; and if he succeeds in answontig all without exccp-
^Hon, then he is pronii»ted tn a higher gradr. In any case, one is transferred to
juintber grade after evfry three yean.

AfttT twenty-one year» of age the rank of dOt-*teji ia obtainedt tlioug^i some clerer

stwlenta may get it even at eleven. The abbot of the college cornea into the dn-

rliRiure seven days ever^* month, and supervis<;a the disputations tA the seven grades.

HWhen a cwididaCfl has reached the bslab-btub grade, he is certain eoan to bcoomo

HpdGe^'ea.

^" The great disputation, however, is held four times a year, in spring, in summer, in
autumn, and in winter, in a great paved courtyard, and lasts Ave or soven days. On
llM^e occasions, all the scholars and abbots of the four schools of the colleges of
I>e-|iung congn^t<^ then*. And aU tho teami-d stucli-nls nf the four schools who
tielnng to the gradi' uf bnlab-btub vnlutit^'er fur t>xaniination, and each iff questioned
b}' tlie »tudeut!j w]io ply ilti-ir questions, Aayn my l.^nia, " JuHt like flies on meat."
When the voluntarj- examinee ha.H Buecessfully replied to all the queetioas he goe« to
U»' abltot of his own school, and, presenting a silver coin and a scarf, he requests
permiftsiun to be examined on the Lhasa mass-day. If the abbot receives thf coin
and scarf, tlien the application is approved, and if not, the student is referred to
his studies. In the great Lhasa mass all tiie monks of Scrra, De-pung, and (lah-ldan
congregnte, and examinations are held every seventh day, and the dlJe-s'es of the
three mnnasteries of Serra, De-pung, and Gah-ldan act as fjcaminers. If the volun-
teer eaa answer Uiem alt, then Uie Lord Prot.ector throws a scarf round his nock,
and ho thus receives the title of dOfiet — somewlint equivalent to our Bachelor of
Divinity.

The newly-flfdged dGe-s'es is now known as a $K^-mr-m<d-}ta-dOt-hdt* or "The
yellowless-pale Oe-s'e" (pale -♦- yellow = " laj-men and prieets," says Jawckki, Z).,
p. 2r>). Then be must give soup [called dUe-bs'ca Tugpa) to all the students of
his »clvool and club, each student getting a cupful. The soup is made of rice, mixed
with meat and buttpr, and difftrent kinds of fruits. Then the abbi>t of the school
and the Spyi-so of his club, and all his friends and relatives, each gives him a Klia-
djig scarf and a money present.

\y

f-/

iiDd honours, by which they become eligible for the highest sod
moHt privileged appointments.

The chiff ili^greei? are Oe-a'ty corresponding to our Kachelor of
Divinity; and Hab-jftvi-pa^ or Dot'tor of Divinity.

The degree of <?«-«'*,* or " the learned virtuosi,*' may be
called H.O. It h obtaine*!^ in the manner above detailed, by
giving pn»of iu open meeting of the lifunafi * of his ability to tran*-
tate and interpret (lerfectly at leant ten of the chief books of hii
religion. The Ge-fi'e is eligible to go in for the higher ?pec«d
dejKirtment**, to which a non-graduate, even though he may be
H ge-loiig, and as such senior to the young Ge-s'e, is not
ftdmiite<l.^ Many of them become the head Lamas or loH
proteclorH (skyabs-mgon) of the government monasteries of the
establitihed church, not only iu Tibet, bat in ^[ongolia, Amdo,
and Chiua. Others return to their own fatherland, while some
pursue their studies in the higher Tantras, to qualify for the
much coveted post of the Khri-iJa of Gah-ldan.

The degree of R(i6-/i7H-^(,* "verbally overflowing, endlessly,"
a iloctor ttnlversidie, corresponds with our Doctor of Theology, or
D.D., ami is, it seems, the highest academical title of honour
whi^'h can be earned in the Lfiraaist universities, and after a
disputation over the whole doctrine of the church and faith. The
diploma which he receive;* entitles him to teach the law publicly,
and authorizes him to the highest churcli offices not specially
reserved for the incarnate Liimas. And he is given a distinctive
hat, as seen in the foregoing figure, at the head of this chapter.
It is said that in Tibet there are only twelve cloisters who have
the right to bestow this degree, and it is e\'en more hoaoumhle
than the titles bestowed by the Dalai Liima himself. But thi«

I is, as a matter of course, a very expensive affair.
The titles of Oh'o-je * or " noble of the law,** and Pantjitti or
t dOe-s'cK. It uamiA to ho thf same ns the Tuti^-ra»i*|M of Tnslu'lhunpu and th^
Kahg'hc-hu, KoPTKN, ii. ; it aljto 8«H>niH to bp " |ral-cli'en-piu"
1 Aiiporcntly a joint board of rt>pri>8cntativcs of the three grent monasleric* »fare<
^d, I>P-pimg, <"tc. Cnnf. nlso PAKDtr A. K. «» " Oiti."
* The Oe-s'e of the thrrc fjrcat (f<--lug-pfi inonoAt^ries may be «duiitti<d to one or
nthT of th« four Lingo <ir mviil monasteries: Tse-iiatn-gyn), sTan-gyaJ-ting, Kun-dv-
Hng, and (iyud-eTod-Bmad. anil he may become a rTae-druDg of th<^ Grand l>alai
f^ftmii's royal monasU'ry lit P<itiila.
* RAb8-'byani8-pa,and seemn tohe thr same as the £aJk-i^an of Tashl-ltiunpo.
* tli'o^-rje.

J

J

OFFICIALS AND DISCIPLINE.

187

[learned," are bestowed by the sovereign Grand Tj5mas on those
Dts who have distinguished themselves through blaraeless
holiness and excellent wisdom. And between these two .^eems
lie the title of Lih-isa-ufi or " tranrilator." The relative ranks
Rah-jarn-pa and Ch'o-je may be seen from the fact, that after
ke. second inetallation of Buddhism in Mongolia, the former were
It by law on the same fooling as the Tai-jis or baroutj or
9unt«; and the latter asi Chungtaijis or marquesses or dukes.
Sd the dignity of the Pandita allow a more exalted rank, the
Onse<]uence would be that only the holy prinres from K*an-|>o
pwards, that is to say, the K'an-jx>, the Chuhilghan, and the
Chutukten, only could have it; but of this nothing certain ifi
lown.

Thus the K*an-po, the Ch'o-je, and the Rab-jara-pa form the
three principal classes of the higher non-incarnate clergy, and
they follow each other in the order dpBorihe<l. The K'an-pos take
Amongst them the first place, and are, a? a rule, elected out of the
^■iro other classes*. As the K'an-]x> has been compared with a
^Tiishop, so could the C*ho-je perhaps be called " vicar-general "
or "coadjutor." And often in the same cloister by the side of, or
rather under, the K*an-po, are found a Ch'o-je as vice-ahl>ot (a
mitred abbot). In the smaller cloisters the chief Lnnia as a
rule has only the grade of Ch'o-je or Rab-jam-pa.

Special ttchools, expressly for the study of magic, are erected in
I he cloisters of Kamo-ch'e and Mo-ru. Those who receive here
the doctor's diploma, and thereby acquire the right to carry on
the mystery of science practically, especially conjuring, weather
prophecy, sympathetica! pharmacy, etc., etc., are called S'^ag-
ram-pii, which means "master of conjiuBtion." Their uniform is
8ivaite, and they probably spring from the red religion, but their
Mciejice follows strictly the prescribed formulas in the Kah-gyur,
and is therefore quite orthodox.^ Their practices as augurs are
detailed under the head of sorcery, along with those of the
(jrdinary illiterate Nag-pa fohune-teller.

^m OFFICALS AND DI8C1PUNE.

The huge cloisters, with several hundreds and occasionally
several thotuands of monks, necessarily possess an organized body

188

THE ORDER OF LlMAS,

of oflSciata for the admiaistration of afEkirs dericftl and tempotil,
aud for the enforcement of discipline.

At the head of a monastery stands either a re-generat«d or re*
incarnate Lama (Kti^'OyTul-ku, or in Mongolian " KliuMli^hnn*^
or an installed abbot {fCan-'pOf Skt., Upti^hdhaj/a), the latter
being as a rule elected from the capital, and sanctioned by tha
Dalai L^ma or the provincial bead of the re-incarnate iJlmas ; and
he holds office only for seven years.

He has under him the following administrative and executive
officers, all of whom except the first are nsnalty not ordained, and
they are elected by and from among the brotherhood for a longer
or shorter term of office : —

1. The professor or master (Lob-pou*), who proclaims the Uw
and conducts the lessons of the brethren.

2. The treasurer aud cashier (C'ag-dso*).

3. The steward (^er-pa ^ or 8pyi-ner).

4. Provost marshal ((.ie-Ko *), usually two who maintain ordef
like police, hence also calletl vergers or censors, and they are
assisted by two orderlies ( hag-fier),

5. The chief celebrant or leader of the choir or precentor
(tTm-dse).

6. Sacristan (Ku-fier).

7. Water-giver (Cb'ab-dren),

8. Tea waiters (Ja-ma).

To these are to be added the secretaries,^ cooks,* chamber-
lain,'' warden or entertainer of guests,* accountant,* bearer of
benedictory emblem," tax-collectors, medical monks, painters,
merchant monks, exorcist, etc.

The general rules of conduct and discipline are best illustratMl
at the great monastic universities.

The De-pun(^' mon.istery, with ita 7,700 monks, Ls divided into four
great colleges (grwa-ts'an), imuiely ; {!) bIjo-gsjd-gUn ; (2) bGo-man;
(3) bDe-yariB ; and (4) Si^ogs-pa, and each of these schools of tht

I «Lob<dpon. 3 p'y"(f iiidsodj. i gnr>r-pa.

* dge-bokcM, also called Ch'o-k'rims-p* or " religious judge," and the provtMt of t^

c&Uiedral Beema to be called Zhal-ho.
' Bpyi-k'yab. " gsoNdpon,

' mgron-gfior ch'en, " Tsi-dpon.

^ giim-dpon,
p'yag-ts'ang or sku-b'c'ar-mkhaii-[n

DISCIPLINE IN MONASTIC COLLRQES.

189

hfis ltd own abbot. The monks are accommodated acoord-
_ heir different Dationaliti^s ojid provinces, each baving separate
'rejddent and messing aections, na<ne<l K'luiici t.'^an or provincial messinx
clubs. The cathedral or gr«at ball of tbe congregation, named Taogs-
ch'ea Iha-k'ah, is common to tbe whole monastery*.

Sera monast«ryf with its 5,50<) mcrtiks, divided into three ooUegiate
achooU named : (1) Bye-wa, (2) aKags-pa, and (3) slklad-pa, and each
^^iias its Hectional club.

^V Gah-Idaii with its 3,300 monks is divided into two schools, namely,
^H(I) Byah-rtse, and (2) S'ar-tse, each with it8 club.
^H Tabhi-lhiinpo baa three collegiate i^hools.'

^H Each club baa at least two L&ma-otHcers, the elder of whom takes
^Hdiarge of the temple attached to the club, and teaches his pupils th«
^■mode of making offerings in the temple.^ The younger olHcer is a
steward in cha^e of the storohoiiae (gNer-tj?'ang), and the tea pre-
sented by the public (Mau*ja), or "tea-general," and the kitchen (Kuh-
k'aii). ThesMJ two lAmas are responsible for the conduct of the
monkf; of their section, and in case their pupils do wrong, they —
the masters — are fined. TliOAC two officers are changed every year.

Entry of FuinL — The applicant for a^lmission goes to the gi'eat
paved court (the rdo-chal) of the monastic club, the masters are oilled
and ask him whence he has come, and whether he has any relatives or

P > Tbe grand monastoiy of Tuhi-Ihunpo ii divided, says Saiut {Jour. Bud. Te^
Scx^jf. Itid^ iv^ 189^ p. H). i»lo forty Kkam-ttkan or wards, which arc phicM ucdvr
tht- jurisdiction vt the thrc*' grvut Ta-tJuiKfj or thtoIt^icAl colleger, vi/~ : — (a) Tboi*
■amling eQlleg«t exercises control over tli^ following KAnm-tglutn : —

1. iiy% inam-UKtiit,

10.

Ser<ting Kkam-tAtm.

2. Tiso „ »,

n.

J<'-pa, iUiio callpd jBtu-jna TfX'tkang.

3. Ilarodong Sham'Is^iH.

12.

Cliang-jia Kknm'tAnn.

4> (ThawA „ „

13.

Ug-thiig „ „

5. Tanag „ „

U.

Ntirpugandan, tlie ftrst house built

0. Tauf^-inoc'he MAam-iAan.

wh(;n the monajstery was establlalied.

7. Tiiiki! „ „

15.

Aepti (Hrepa) Khitm-tthan.

6. UiiUiee

16.

Pa-so Kham-Ui>aH.

9. Lhum-bu-tac „ „

17.

Doiig-t8i-> KkuHi'ttkain

\f Tlie followintr belong toShar*tae 7((-

Uhamj

■;—

1. Thfin-pa Khaii^4Mittui.

7.

rotiig'pa Khatu'ttkan.

2. Gyal-tse-Ue Kham-fgkaii

8.

NtnJii „ „

a Shinit „

9.

Toni-khaling

4. Lbopa „ „

10.

Deyong-pa. •

5. Latoi (Udak) h m

n.

Samlo Kham-uhau.

6. C^aiig-pa ,. „

12.

N6mniiBg-po Shara.

r) Tbi> faUonving arc under Kyi/khaufi

:—

1. Kliugye Kktim-tikan.

6.

Piling; KAttm-tjKatK

t. Tkngmo „ „

7.

Klia/ka H M

a Rnf-t«ho „ „

8.

Durpa t, M

4. IaUia „ „

9.

Lhuiidub-tfi<! Kham-ithaiu

5. Dodan „ „

10.

Tm-o() KhiUH-ttiant also called Tlia-no

191 J

THK OHbER OF LAMAS.

aoqoAinUnces in the monastenr. If any aocb there be*h« is called, ud
tekeA the apjiUcont to his own private chamber. But if the appUcut
ha<i no friend or relative there, tea and wheateu fiour are girea to him,
and lie in kept in the Ruit-khaA for three da^&. Afu>r which period,
should DO ouo liare come to claim him or seaivh for Kim, one or othsr
of the two masters of the section take him under their charge, th<>
head mu-ster huviofc the preference, and the proper appUcatiou for
hL4 udniissiou is then dtily made.

F(>r the fi:enm*al aiaembly hall or cathedral there 'm a special staff of
officials 'Fhe gnai celebnuit [TKOtju-cKen lihunultad) who leads the
chant ; the two Z'al-ho are the provo.'<t« : the two Nah-ma are
!<ul>urdin»tv orderlies who look itfter the conduct of the students; the
two th'aft-riU gu round the benches giving water to tbo moub; tn
rinne out their mouths after reciting the mantras (as in Hinda ritw of
cei-emouial piirityj, and at other times they help the orderlies to look
after the pupjlo. The Lama dM.ig•rt^e-ma * fixefi the time for cod-
gregation and the " tea-general " of the same. The two orderlioi
miuit watch whether the pupils throw away tea or flour, and tht^r
niso take general care of the temples.

Early in the morning, about fom* o'clock, a junior pupil chaaU
chhiifl-fhatl from the top of the temple of tlie cathedral Then each of
the flubs beat their stone liells (nlo-rtiug) to awake the occupants, who
arise and wash and dress. Tliey put on the cope (zla-gam), and carrr
the yellow hat over their shoulders, and take a cup and a bag ht
wheateit flour. Some bow down in the court, othei-s circumambulate
the tem[>Ie, and others the temple of MaiijuarT, wliich is behind the
cjithedi-al, repeating his manlm {Oinah-ra-pa-tea-fia-flhi),

About one o'clock the Miif-rtw-ma Lama chant« the " dmig-rtae-ma " in
a loud voice, and at once the pupils assemble near the two doors, aod
having put on their yellow hrttvs, join in the chant. Then after an
interval the ch'abril opens tlie door, and all enter in proper order
and take their seats according to theii* rank in their club.' The yellow

ThoJsamlitig

In conimi 'U to all

K>it-ktan^

1 Or " Tl«' )ughe«t idea or hnagitiing *' (SkL, Andambam i.

» At Ta-shi-llmnpo, uaysi Sabat {Jour. Budd. Ttxt Soejf. Imt., iv.}, tht^ munks »it id
nine r>w8 one fnciiig nnutht'r.

Iftt mw iii rallpfl hnhtu or Lnb-znng bug tat.
2nd C'ltainpa Uif (Uio row opposltv tbo gigantic imago vi

MftUroya).

3. lioikil tal (l}ip rnw opiKwitc the satin tapntry).

4. Shilrhital (tlM- row nppftsit*' the huge lamp of the
hall).

J 6. Itong tiif {t]vi front row opposite tlie Mkocrdoul

t thronft of the cfrand Lama).

0. Xo-c)n) UU (the row npp..>»ite tlio paintod iniim<?sof tlu

rixUtii SthAviriiM {aagnt} on tJir wall).
7. NVEing inf (tbe ruw upjHittitt' tim old imagw of t^f

sixtefu Slluiviras).
Do^ma fat (the row oppnuih' tlin image of the god-

dess Do/ina, Ttira).
(the row opposit*' th*.- door of the halli.

D/SC/PUSE. 191

hftt is tbrowD over the left shoulder, and the cup nnd the faftg ore
plnoeJ under the knees, and ail Mt facing to th(*ir front.

After the repetition of the refuge formula, headed br the chief
oelebnuit. ihe younger provost arises and dons his yellow hat, " t(Jm-
rUrm-nm,'^ and nitli an iroit rod ritrikea a pillar with it once, on which
all the students will go into thu refectory, where tea is dihtrtbutetl to
each in series, each getting three cupfuU. On drinking it they return
and refiume their respective 6eat<^, and continue the celebration.

When drinking the tea presented by the populace {maivf-ja) all the
pupils sit silent, and the two c'ab-riU spread a carpet and make a seat in
the middle for the elder provost, who then tsteps fur^vord and sits
down, and, after having thrice bowed down, then he repeats the
thf«l>t-'Jto/, in which the name of the Diti*et*«er of thi ijiftt, who has
udered the tea, is called out, and blessings prayer! for to extend the
doctrioee of Buddha, to secure long life to the two Grand Lamas, and
abitenee of strife amongst the members of the monkhood, and that the
niins may descend in due season, and the crops and cattle prosper, and
disfa.se, human and of animals, decrease, and that life be long with
^ootl luck.

After tltir^ Hei'viee in the cathedral, a lecture is given called Ts'ogs-
gttuu, in which the loiles of eli<|uette for pupils art* lutil down, and the
manner of walking and conduct at meetings explained, after which
i-liould there be any pupil who ha^ infringed the rules of discipline, he
is dealt with in an exemplary way, as will be described presently.

Tht lUfrctot'fjyQv rather tea-kitchen, at taclied to the cathedrals and
temple.^, has tive regular otlicials: Two tea-masters (Jadpon), who look
after the dj.stribution of the government tea, and the other after the
tesi ordered by the provost of the cathedral ; uUo two menial Ja-mn,
ajid the aupcrintondont Tab-gyog-gi dpoD'po, who has twenty-five
stibordinates on fatigue duty.

The tiervice of general- tea (Mau-ja) is given three times daily from
the stock supplied by the Chinese em{>eror as a Mibsidy amounting to
nlxjut half-a-million brickfl. On the 15th, 25th, and the last day uf the
month, general-tea is given three times and soup once by the governor
of Gah-idan palace. Tliere are many dispensers of gifts who ofler tea
and a donation ('g>'ed) amounting to thi-ee, fifteen, seventeen silver
sruiga pieces ; and it Is the custom that if one Tuvt-'ja (about ^^ of a
rupee) be oiS^red to the cathedral, then two Tam-gH« must l>e otrei*ed
to the coU^e-scbool, and four to the club. Olferings may be made

whidi has accominwUtirm for eigMr monks. It to In chargt^ of the KyiZ-khang

Ttt-UhUMQ.

Thr riupcl of Maitreya (Cliamklka'-.tj^ which is three 9Xatcy% high, and it Apaciou*
mouieli til cuutain eiglity muiik«. It i^ unJcr the e)uir};i- of Tlioiaunhng Colltfte.

Opt""*''^ ^ Do/ma lal lf> Do/ma Lhaktuiiig (the L-tLa|M-l uf Ih^* gfiddett Tora). Il
CAM hold forty tnnnk«, and ts in thi' chai^o of S]iar-tjt<> Tn-iiAitu<j.

6\X^ Lobilt; is the chapel of Psldan Ummo. It iit imid tlmt th<> iniaiff of
I Uuuno oontained in it «tauds In space*, 1 1*., witlMiut any luiiport un any xide.

192

THS ORDER OF LAMAS.

solely to the school without the cathedral, and may be mad« to th»
club independently of either. In no y cose, when offerings an nuidt
to the cathedral, then something must be otfered both to the ttchodl
and to the club. This custom bos existed at De-pong at Itiast from lit)*
time of the great Dalai L&ina ^Cagwun.

The size of the ten-boilen^ of Che larger monastery and at the LhiM
temple \a snid to be enormount, as can be well imagined whe^i it is
remembered that several thotitvAnds have to be catered for. Thf
cauldron at the great Lhi&a cathedral \a said to bold about 1,S00
gal leas.

A very vigorous discipline is enforced. It is incumbent on
every member of the monastery to report misdemeanour)-! whidi
come under hirf notice, and these are jmnished according to tit
Pmtimoksha rules. Minor offences are met at first by simple
rt^monatmnce, but if persisted in are severely punished with
senti*nces up to actual banisliment.

If anyone infringes the rules of discipline bhort of murder, or oath,
or wine -drinking, or theft, within the club, the two clu[>-miLsters
punish him; but if within the college or deba ting-hall, then he i>
amenable to the provost of the college.

A member of De-pung who commits any of the ten kinds of " iodot'
gence " caunot be tried except in the cathedral. Tlie elder provost calk
on the breaker of the rules to stand up in the presence of the iv«(n«inbt(d
({tudent«, and the tran^reaeor riees with bent head and is cenmred ^
the younger pitivost and sentencetl to u particular number of stroke^.
Then the two water-men bring in the dOe-rganof the club and the tutor
of the olU^nding student. The dGe-rgan riuetj up to receive his censure,
and so also the tutoi-s. Then the oHending pupil is seized by ibe beaJ
and feet, anil .^iotrndly beaten by the ltctoi*s (Tab-gyog).

The puniKhuieut by cane or rod Ih tifty tttrokee for a small oHeMe,
one huntlrt'd for a middling, and one liundred and fif ty for a gi»T«
oflence. In the oathodi-jil no more than one hundi-ed and tifty htrxAes
can be given, and no further punishment follows.

For breach of etiquette in sitting, walking, eating, or drinking, the
penally is to biiw down iviid apologize, or suffer ten strokes.

The most severe punishment, called "Good or Bad Luck" (sKyid-
sdug), 8o called it is said from it« chance of proving fatal aocoixling to
the luck of the sudercr, is inflicted in coses of murder and ui expulsiou
from the order for pei-sist^nt intemperance, or theft. After ihe con-
gregation is over the teacher and cUib-master of the accused ai-e i.-alled bo
the court, and the provost of the cathedral censui'cs them. Then the
accused is taken outside the temple and his feet are fastened by n>pt«,
and two men, standing un his nght and left, beat him to the nuniher
of about a thousand times, after which he is drawn, by a ix>pe, ont^idft
the boundarj* wall (/chags-ri) and thei-e abandoned ; while his tcAf htr
and club-master are each fined one scarf and three silver Sranys.

DISCIPLINE,

193

The rule which is most broken is celibacy. Tlie eslablished
church alone adheres strictl}' to thia rule ; so that, on this aocount,
many of its monks leave the order, as they ai^e always free to do,
though suffering social disgmce, as they are called hnu-lok^ or
''turncoats." In the other sects many celibate monks are also
found, especially in the larger monasteries of Tibet ; but the great
majority of the members of the unreformed sects, for instance,
the Nin-ma-pa, also the Sa-kya-pa, Duk-i>a, etc., are miurieil
openly or clandestinely.

The fjiimaji also extend their exercise of diBci])HDe outsidp
the walls of the monastery. Mr. KockhiU witncsse*! at Kumbum
the fuUowing fracatt: ''Suddenly the crowd scattered \jo right and
left, the I-amas running for places of hiding, with cries of Gikor
Lanuif O^lcor Lama I and we saw, striding towards us, six or eight
Tilmas, with a black stripe painted across tlieir foreheads, aiid
another around their right arms — black I^imas (bei-ho-sang) the
people call them — armed with heavy whips, with which they
lielaboured anyone who came within their reacli. Beliind them
walked a stately Lama in rol^es of finest cloth, with heafl dean-
shaved. He was a Gekor, a Lama-censor, or provost, whose duty
it IK to see that the rules of tlie Llmasery are i*trictly ol)eyed, and
who, in conjunction with two colleagues, appointed like him by
the abbot for a tenu of three years, tries all Lfimas for whatever
breach of the nilcj* or crime they may have committed. This
one had heard of the peep-shows, Punch and Judy shows, gambling
tables, and other prohibited amusements on the fair-grounds, and
was on his way with his lictors to put an end to Ihu scandal. I
followed in his wake, and saw the peep-show knocked down, Punch
and Judy laid mangled beside it, the owners whipped and put ro
flight, and the majesty of ecclesiastical law and momlily duly
^indicated." *
As the Lama is comfortably clothed and housed, and fed on the
st of food, he cannot be called a mendicant monk like the Hudd-
st monks of old, nor is the vow of poverty f^trictly interpret**d ;
this character is not quite absent. For the order, as a body,
entirely deijeudent on (he lay jwpulation for its f^upport; and
le enormous proiwrtion whioh the Lumas bear to the laity reu-

> ROCEIULU /... 65.

194

TUB ORDER OF LAMAS.

ders the tex for the supiwrt of the clergy a heavy burden on tbe]
people.

Most of the monaHteriefl, even those of the sects other than tbej
dominant Ge-lug-pa, are riclily endowed with landed proj^ert y and]
villages, from which they derive much revenue. All, however,!
rely mainly on the voluntary contributions of tbe worshippenl
amongst villagers and pilgrims. And to secure ample aid, largel
numbers of Lamas are deputed at the harvest-time to beg and]
collect grain and other donations for their monasteries. Moeti
the contributions, even for sacerdotal services, are in land, — gnun,|
bricks of tea, butter, salt, meat, and hve stock, — for money is not
much used in Tibet, Other sources of revenue are the cliarmsj
pictures, iinage!«, which the Lilmas manufacture, and which art* in
great demand; as well as the numerous horosco|)es, supplied by the]
TJlmas for births, marriages, sickness, death, accident, etc, and in]
which most extensive devil-worship is prescril^ed, entailing the]
employment of many Lamas. Of the less intellectually giflHli
l^mas, some are employed in menial duties, and others are en-)
gaged in mercantile traffic for the general benefit of their mother]
monastery. Most of the monasteries of the established churehj
grow rich by trading and usury. Indeetl, Lfimas are the chie
traders and capitalists of the country.

DRESS.

The original dress of Buddha's order was adapted for the
Indian climate. Later, when his religion extended to coli
climes, he himself is said to have permitted warmer olothingl
stockings, shoes, etc. The avowed object of the monk's dretfl
was to cover the body decently and protect from cold, niosqui-j
toes,* and other sources of mental disturbance.

The dress of a Tibetan monk- consists of a hat covering bisl
closely-shaven crown, a gown and girdle, inner vest, cloak, plaid,]
trousers, and boots, rosary, and other minor equipments.

LAMAIST HATS AND COWI-S.

No hat is mentioned in the Buddhist scriptures as part of tliel

outtit of a monk, nor does it seem to have been introduced intfli

1 BXUDV, Efut. Mw^ 122.

' ?ee figures od pagoi 46, 00, 172, etc.

DRESS— HATS AND COWLS.

195

idiftn Buddhism even in the later period, judging from its ap-
f».rent absence in the Ajaiua cave ijaintings. It is, however, a
iecessity for tonsured beads in a cold climate,' and it is uHunlly
pode in Tibet of thick felt, flannel, or blanket.
, The couspicuousness of the cap lent itself readily to its hat
poing converted into a sectariat badge. We have seen how the
^olour of the cap afforded a rough distinction into yellow, red,

id black hats. But the shape in also an important element
differentiating bats, both for sectarian and ceremonial pur-

,e majority of the hats are of an Indian type, a few only
g Chinene or Mongolian.

e two most typical hats are believed by the U'tnintj to have
brought from India by St. Padma-Bamhhava, the founder of

maism, and his coadjutor, Santa-rakshita, in the eighth cen-

y. And both of the,«e hats are essentially Indian in patteni.

To begin with, the hat, numbered j in the figure, named
"The red hat, of the great Pandits" (pan-ch'en-zVa-dmar^.
It is alleged to have been brought from India on the foundation of
Iilmai»m by the abbot Santa -rakshita, and it is common to all
sects in Tibet except the ( Je-Iug-pa. lt,s shape is essentially that
of the ordinary cap used in the colder parts of India during the
winter (see fig. n), with lappets coming over the ears and the
nape of the neck, which lappets are folded up as an outer brim
to the cap in the hotter [jart of the day. Such a cap is often
worn by Indian ascetics when travelling in India in the winter
time ; and it is quite probable that AtTsa, as the Lumas
allege, did arrive in Tibet in such a hat, and possibly of a red
colour. The chief •difference in the Lamaist form is that the
crown has been raised into a |jeak, which gives it a more dis-
tinguished look, and the lappets have been lengthened.

THofi-K*apa altered the colour of this hat from red to yellow,

and hence arose the title of " Yellow-hat " (S'a-ser), a synonym

fur his new t^ect, "the (xe-lug-ija," in contradistinction to the

** Red-hat " (S'a-mar) of the Unreformed lAmas, He raised its

^aygitill higher (see figures b and c in annexed illustration),

' In India tlw only utxd ft_.pa bead-covering is as an *»cca8ioiiaI prtrti'ction agaiimc
tilt? suDf but th(^ Indian ninnk dt^fcndB his sbsven cmwu from tbe scorcliiug suu by
lito paljii-le«f fail.

to the waist. The nbbots were given shorter tailit^ and the
Jinary monk ahorter still, while the novices were dejjrivtd
>gether of the tails. It can be used when walking and riding.
?adma-saaibhava's initits-like hat is the ** U-gyan-Pandit," the
jical hat of the unreformed Niii-ma sect. It is on the
same Indian model, with the lappets turned up, and divided w>
as to sugge&t the idea of a red lotus, with reference to the ety-
mology of 8t. Padma-sarabhava*H name, to wit, " The Lotus-
bora," and his h'gendary birth from a red lotus-flower. Hig native
' ountry wa:* Udyaua, between Afghanistan and Kashmir ; and the
tall conical crown i« still a feature of the caps of those regions.
It is also called the Sahor (F^ahore?) Pandit's cap. It is worn by
the Nifi-raa sect in emiwwering (abisheka), and in ofiering
oblations, and in sacred dances. The largest form of this bat,
tjiirmounted by a golden m/Vrt, is called the **DeWl subduer "
(dreg-im zil-non gyi cha tugs), and is figured in the foregoing
picture of St. Padma. It is only worn by the head hamas when
giving the king holy water, and at the highest festivals.

Many of the hat^ are full of symbolism, as, for example. Figs, a
and rf, a» described in the footnote,'

^ :

Hf ' iTse-iwa s£:ro-lug« (Fig. a). Tills helniet-like hat is common to all
' Ge-lug-pa Lamas. It was inveutod by j/Z'i-bdag ue-ser, and adopted by
the firt^t Grand Lama GedeuDub. It is used along with the cope (zla-
gam) when going to maas, and is taken off on euteriug the ttmiple oiid
thrown over the left shoulder, with the tails hanging duwn in front ;
on emerging from the temple it is worn or not lutmixling to the monk's
oMm wiiilies. Its long tuils arc stitehed to iuiitate the beaded covent
of a book, 60 that when tho monk groxps the tails, he is to conceive
that be ht^ a grasp of the scriptures; and again that he is draw-
iiig to salvation thousands of animals represented by the jtile on
the cap. The three lateral stitches in the tails typify the' three
chuses of ftcripttUY^ — the Tripitafca, as well as the three original sina
or ** fires'' and the sin of body, speech and mind, for which the
Tripitoka are tho tintidotcs. The long tails also have to suggest to
him that the doctrines may be extended and long remain. T}te
marginal stitches represent" the twelve best commands." The inside is
often white to suggest that the monk should keep his henrt clean and
pure. The crest represents the doctrinal insight (/tu-wu, Skt.,(/ur«a»«)nf
the wearer. As ho rises by taking a degree in divinity bis creet is
_elevated by an extra stitch.

rTse-iwa sked-hts'em ditfers from tho foregoing in having iin
tra 8titch in its crest (see p. 172). It is confined to tho re-embodieil
s'an-fiid L&tnas and those who have taken the degree of dr/e-s'e, or B,I>,

1U»

THE ORDER OF l2SfAS.

Nans wear a ekall-cap of woollen cloth or fur» coloured yellow <ir
red, according to tlieir t^ect.

rTs«-4wft sgiY) rto'e has the highest creet. U in ojnfincd to the dG«-
/^ffkul oF De-puug monastic university und the d«gree of JJ.D.

rTse-ivra sgm-rUe-ma (Fig. d) iscoiifiued to the DaJai L.ama'-
royal of rTae rNnm-gyoJ, uud to tlie four Lings. It is wt»ri.
the ^tor-rgyab sacritice« and dances at these temples only.

dOongs 'diM zwa zur-ztir ( Figa. r and /). Designed by Pan-ch'en hlj>
A>3uin cli'od-kyi rgjul wts'an after the ehape of f/Ben-rfgon hill. It o
worn by the Grand Pan-ch'en LAma and the four abbots of Tnshi-lhunpo
on goiu^' to preside at the wrangling diiiputntionfi.

Piin-iwa snc rid' ser-po (Figs. 6 and r). 'i'lu? is a yellow variety of the
red one of tlie siuue name, with the tails inndi lengtliened by Tson K'apa.
It in only worn with these long tails by the DiilAi iJUna, the Pan-ch'eD
(Tashi) Lama, the Oah-ldau Khi'i-rinpo-ch'e, and the Tibetan Lama-
king or ivgent, during the assembly (nal-k'u) mass and empowering.
It is worn with the gos-ber robes.

aNe>rin zur zwn is worn by the abbots of the colleges and the bnd
Uunas of smaller luoiiusteries.

Tah-iwn dftyar-Y.wa (Fig. y) is the summer hat when riding on horw-
back, and is contiued to the X)alni and Panch'en Grand Lamas, the
regent, or king, and the re-embodied Lamas, and those abbots who,
liaving obtaiocd highest hoiiour» in diTinity, have received from the
Grand Lama the diploma of b<lag-rkyen.

rTa/wa zur Itns dgim-zwa. This is the winter riding bat, and is
conlintrd to the above pn%*ileged persons.

Se-teb-rgyua zwa (Fig. o). The summer riding hat for the TWdruog
grade of LumaH, who are selected on aeconnt of their learning and good
looks as personal attendxuits of the Grand Lama (sKyabtf-mgon ch'ex)}.

rXa zwa rgyun-fwa (Fig. i). The winter riding hat of the Tse-dnmg.

rTgo-drung sga-p'ug is used only by the skyabs-myou ch'en<mo in
ascending and descending (f Fotala hill).

Zwa-dkar skyid-ka (Fig. «t). Worn by the Tse-drung att.eudant4 in
summer when accomijanyiug the Gniud Lama wearii% preceding hat.

Jo-zwH-gliii-gsum (Fig. 7i), "the lord's hat of the thi-ec continents."
It is formetl after the fushion of the Asni-a cave, and was worn by the
Indian ./o-«'o(Atiwi), thereformerof Lamaitim, while on his way to Tibeti
at the Nepslese slu'ine Svayambhuniith (T., Rang-'byun) Chaitra:
afterwards it was the hat of his sect, the Kah-dam-pa. In hot weather
its flaps ore folded up, and in the cold let down. It was originally led,
hut changed to yellow by the Ge-lug-pa. Now it is worn only by the
boruiits (ri-k'rod-pa) of the Go-lug-pa or established churchj and i»
never worn within the monastery or in quarters.

Sn. skyfi K'ri-iwa (Fig. r). Tliis hat of the Sa-kya sect is of later intro-
duction. Originally all the Su-kya Lamas wore the tJrgj'en-|ien-iwftof
the unreformcd |i«rty. When they attained the temporal lordship over

the outer rainy dklricts of the Himalayas, in BhotUn and
Sikhim, many Lumas wear straw bats during the summer, or
go bare-headed.

the thirteen provinces of Tibet, the Chinese king " Se^ch'en" presented
this hat to the chief of the sect, hi?^ highnesH 'Phag-ni Kin-po-ch'e,
and its central vajra upon the "unchangtyvble '' crown Ls after the Chinebe
style. It is restricted to those of noble descent (»/dung-pa), and is only
worn when the tjdmi-brgyud Laum ascends the throne, or in empower-
ing devotees, or in the yTor rgyab saciiticial ottering. Of. aUo p. 57.

Sa-Eumt'oh gro!(Fig.^>). Thisisaliatof theSa-k^'a-pa. Iti^believed
to confer .spiritual insight, and to have been invented by the God of
Wisdom (Alaujufli'i). It is used when empowering the Khri-pa, and for
moss.

Sa-skya grwa-£wa (Fig. q.) This is the hat of .the Jona£i>pa sub-sect, to
which Taranatfaa belonged. It is worn by the junior Sa-k^'a monks
during certain musses, at the beginning and the end, aUo in reUgious
dances and in the Tor-gya sjicrifiee.

Knrma-pai zwanag(Fig. /). " The black (fairy) hat of the Kar'iuarpa.*"
This hat was conferred upon the reverend Rang-'byuh rDorje (Vajra
Svayambhu) by the live clasps of witches (I)&kkinT) when he coerced
them into giuuttug Iiim the '^iddfii — power of flying in the air. Each
of the Dakkini.s contriliuted a hair from their tresses, and plaited these
to fonn this hat. Whoever weai-s it can \\y through the air. It is
kept as a relic at Sa-kya monastery, and only worn in state, or when a
wealthy votary comes to the shrine. On such occasions a monk or.
either side holds the hat to prevent it from carrying off the wearer.

Karma snags-iwa (Fig. «). "The enchanter's hat" of the K-arraa-
pa sect. It is shajjed after the cake-uftWiing for tlie angry demons, and
IS worn during the dances and the ytor-rgyab sacrifice.

Dwag-zwtt ri-'grn (Fig. h), A hat of the Kar-gyu-pa sect, worn when
empowering or preaching. It is shaped after the hill of Uwag-IIia
Hgaxn-pa, and wius invented by mNam-med-diwag-po Iha rjes-ts'erin-ma.

sl^ag« pai iwa nag (Fig. A). The black necromancer's hat. Worn by
the sLoV»-t/iMin Lama of the unreformed sect In their yTor-rgyab sacri-
fice, and in the mystic play in all Che sects.

gZah-iwa (Fig. r). " Tlie planet hat." Tliis raven^crowned hat wafi
designed by Lama Gyun-ston-k'ro-rgyal on seeing the planet Mercury.
It is worn by the Di-k\ing-pa, Kar-ma-pa, and Nih-ma-pa sects during
the ceremony of "circling the planetH " (gz/ii-ha!»)r) and the striking
and injuring one's enemy (ui^'k).

The liat of thu Grand Ldmu of Bliutan (head of the southern Dug-pa
church), and figured at pugc 226, is called pftil-ma-xxit'ong or *' the
lotus- vision." It haa a ya/ra-spikelet which cannot be woi-n by any
but the supreme Lilma. And the hat is finely embroidered with the
cross-thunderbolts, lotus-Sower, and thunder dragons {0\uj).

200

THK ORDKR OF LAMAS.

The Tibetans follow the tTliinese in the practice of £»]titing1]^
Inking off tlicir hat, m in thfir teinjiles no hats are worn except
daring certain ceremonies, and then only a special kind.

THE R0BE8.

The robes, which the monks of the established church and the
more celibate monkfi of the other ttect^ wear during certain
celebrationis, are the three vestment* of the shape prescribed in
the primitive code of ritual, the Vituiya^ with the addition of •
bnnwled collared under-vest' and trousers, as seen in the figurtt.
The material of thetfe robes is usually woollen cloth ; but iilk,
though against the precept^,' is aometimes worn by those wh»
can afiford the exj^nse.

Tbe colour of these robes is yellow or red, acconiing to the sect.
Yellow or saffron * colour in Til^et is sacred to the clergy of iW
established church, the Ge-lug-pa; and its use by other* is penal.
The only instance in which it is permitted is when a layman i*
bringing a present to the Ge-lug-jw priests. He then is i>ermitl#*l
to wear during his visit a flat yellow hat like a Tam-o'-Sliaiiter
bonnet.

These three orthodox Huddhist raiments are: —

1, The Lower [Mitched robe, named "!'c*a?("*( = /Srt»i^A/ihj. Tbf
cloth is in several largish patches (about twenty-three) and sewn
into seven divisions, and fastened by a girdle at the waist,*

' atod 'ja([.

' III common with mngt ac«i^ieB, Buddha decrcMl the monftAtic clresa of his «rdfr
t«> \n- of as inPAn n material and Mftt as pouibto, and tho colmir «elocted w sxl
HAffriin, vhidi, whilp nflnrding a uaeful wearabU' ctilrmr not reiulilv nciletl, pre
uniformity t« tin* w*>arp-r and affnrdrd no scope for worldly vanity m fini- dr««a. Y<t
iKithiiig can bo mnn' di^jiilii-d nnd Itorotninfc than tlio thin lonAr; rf)bf> of the Buddhist
imink, r^ilUnji in praivful drapery, ondli-ssly alti'ring it« clpgant folds with rPiir
mnvi-mrnt of Xho flgtire. And the ('asi" with wliicli i1 li-ndx ilBclf Xr, artistic amaf«-
mvn\ iH st-fn not only in tho Grecian and Indian m-ulpinrrfi of Kuddlia in a »>t«udilij
p<«tnr*, hnt in evon retained somewhat in the thiclcpr and relatively uueli-gant i^ian
of the L&maint monk, seen in the several ftg;\ire«.

■ Literally niir-Bmriy or " Brahmani goose " (coloured). This B*d-Ci^Io\u-ed tnixl, U*
rudily shell-driiite. haa from it* solitary bahita and conjnf*al fidelity been long ia
India synilKdir <if rechtseship and devotion, and figures in such ca-paci^ on the cmpttik
of the Autka pillars.

• gx'an or ? dras-drube.

1 'Hm' pat<hi-d rnhe, which gives the idea of the tAttered garments of jxwprty, it
stated to have oriffi'iat^d with Annnda dividing iiitn thirty pt«)ces the rich rulK* gin*
Ui Itiiddha liy the wealthy jihysiciau JIvakit, and tiiat robe was sewn by vViuutdk
into l\ve divisions likn this one.

2. The Outer patched robe, named Xftni-jar {/*., ? Antarvd-
»reJt«), The cloth is cut into very numerous pieces, about one
hundred and twenty-five, which are sewn together in twenty-five
divisions.

3. The Upi:>er shawl, named bhd-goe (V'tifinidangh4iti), Long
and narrow, ten to twenty feet long and two to three feet broad.
It IS thrown over the left shoulder and passed uuder right arm,
leaving the right Hhoulder bare, as iu the Indian style, itut the
shoulders aud chest are covered by an inner vest. It is adjusted
nil round the body, covering both shoulders, on entering the housej)
of laymen. Aud over all is thrown a plaited cloak or cope, cres-
cent ic in shape.'

But the ordinary lower robe of Lamas of all sects is an ample
plaited petticoat, named " S'ara t'ab**,*'- of a deep garnet-red colour,
which encircles the figure from the waist to the ankles, and is
fastened at the waist by ft girdle, and with this is worn an nn-
Bleeved vest, open in front like a deacon's dalmatin. On less
oeremonial occasions a sleeved waistcoat is used ; and when travel-
ling or visiting, is worn the ordinary Tibetan
wide-sleevetl red gown, gatlicred at the waist
by a girdle ; and always trousers. The
sleeves of this mantle are broad and long,
and in hot weather^ or on other occasions
where greater freedom is wanted or the priest
has to admiuister with bare arms, the arms
are withdrawn from the sleeve*, which latter
then hang loose.

A sash is also usually worn, several yards
loDj( and about three inches broad, thrown
over the left shoulder, across breast, and tied
in a bow over the right hip, and the re-
mainder swung round the body.*
ML Thus it will be seen that Lfimas of every
Bet, the established church included, ordi-
narily wear red robes, and it is the colour of
the girdles (sKe-rag) and the shape and
colour of the bat« which are the chief distinctive badges of the

WATBR-BOrrLH WALLItT.

* sls-^ai.

* (>r mt'an*gof.

9 KoppiiK, ii., a68.

202

THE OIWER OF LAMAS,

sect. The holj-water bottle (Ch*ab-ltig), tigared on page 301,
which haugs from the left side of the girdle, is also fringed \x^ ^
flap of cloth coloured red or yeHow according to the sect.

The boots nre of stiff red and particoloured felt, with sole* of

hide or Yak-hair,

From the girdle hangst, in addition
to the holy-wat^r bottle, a pen-case,
jturse, with condiments, dice, etc^
sometimes the rosarv, when it is
not in use or worn on the neck of
wrist, and the amulet box. And in
the upi^r flap of the coat, forming a
breast jjocket, are thrust his prayer*
wheel, drinkiag-cup, booklet?,
charms, etc.

The dre&s of the nuns geneialljp
repembles that of the monks. The
head is shaved, and uo ornaments
^^ are worn.^

^ ^^^^ THE R08AKIES.

The rosary is an essential part of
a Lrima'.s dress ; and taking, as it
does, such a jirominent jHu-t in the
Lamoist ritual, it is remarkable tilt
the Tibetan rosary does not appear
to have attracted particular notice.

As a Buddhist article the rosary
apjjears only iu the latest ritualistic
»tage when a belief had arisen in the
potency of muttering mystic spelU
ftiid other strange formulas. In
the very complicated rosaries of
Japan - it lias attained its highest
development.
Amongst southern Buddhistji * the rosary is not very cons{ucu-

^'^O*'

PKM*CAflK, Ikk-HUTTLE AMI Sk.\1 .

<1hepra-CBie la cUrrr-lalAia Imn tnim

Derge.)

I Cf. BoxxE, Marl^ p. 109.

* *'Xote DO Buddhist Rottarms in jApnn." Bv J. M. Jjuiks frahs. Jap. A$. Sk,%^
173, 1881.

■ ] have ilfftcribud Burtm»c Buddhist rosaricSt ns welt ng some of the L&inatct, li
/.A.S.B.. iSKl.

ROSARms.

203

oiw, but amongst Tibetans it is everywhere visible. It i^ atso

held in the hand of the image of the patron god of Tibet — Cha*

tH-si ($kt., AvoickUewara). And ita use is not confined to the

Lamas. Nearly every lay man and woman is possessed of a rosary,

on which at every opportunity they zealously sitore up merit; and

they also use it for secular purjmses,^ like the sliding balls of the

Chinese to assist in ordinary calculations : the beads to the right

of the centre-bead being .

called ta-than and regis- -S^i**;lAi( jl^-^^-

tering unit*, while those

to the left are called c*u-

d6 and record tens, which

numbers suffice for their

ordinary wants.

The Tibetan name for

the rosary is " ^pre^i-hft"

pronounced Veh-ivd, or

vulgarly Veii-nay and

literally means " a string

of beada/'

The rosary contains

108 beads of uniform

size. The reason for this

ftpecial numl>er h alleged
yfco be merely a provision
^b ensure the repetition

of the sacred spell a full

hundred times, and the

esrtra beads are added

to make up for any

omission of beads

through absent -mi adedn CSS during the telling process or for actual

loM of beads by breakage. Cht^-re-si and Do-ma have each 108

Hoe&Br.

* Tho rosary lioti ^iruved a useful iiwlniment in tin' hands of our Lonia surveying
■I^eg. Thui Wf find it reported w-ith reference to Gyantjc town, that a »ton« wall
nearly twro-uid-a-lialf miles £oet round the town, and tlw* Lama estimatt-d ittt U>ugtli
by Runmi of hi« nMarr at 4,S00 paces. At each \mcv lie dmppotl a b<>iu] and utt«n.*d
the mystic **Oin mani padni Iim," while the good (w»jpln wlmarcnnipanicd him in hlg

r' '-* tor or religious peraubulations little siupecti'd Uie nature of the wnrit he waa
y dniTif.

name^, but it is n(»t usual to fell these on the roearj'. And in
the later Kham editions of the Luraaic siriptures — the ** bki-
*gyur," — the volumes have been extended from ItK) to 108. And
(he Burmejie foot-printsj of Buddha Hometimet^ contain 108 sulw
divittionx. This number 'n^. |>erbapii borrowed, like so tuan^* other
Lilinaist fashions, from the Hindus, of whom tbe Vaishnahs powww
a rosarv with 108 beads.

The two ends of the string of beads, before being knotted, ara
passed through three extra beads, the centre one of which U tba
largest. These are collectively called " retaining or seizing beads,*
rdog-'dsin. The word is sometimes sj»elt y/ido-Vlsin, which mean*
'*the union holder.** In either ca»e the meaning is much the
aame. These beads keep the projier rosary beads iu position and
indicate to the teller the completion of a cycle of tiead^.

This triad of beads symlwlizei* "the Three Holy Ones "of tha
Buddhist trinity, viz., Burldhn, Dharma (the Word), and Sangha
(the church, excluding the laity). Tlic large central bead repre-
sents Buddha, while the smaller one intervening between it ani)
the rosary beaHs proper represents the church and is called *M)ar
ratlical Lama" (or s]>iritual adviser),* the personal I^"imar-guide and
confessor of the Til>etan Buddhist; and his symfctolic preBeuceoD
the rosary imme<iiately at the end of the bead-cycle is to ensort
becoming gravity and care in the act of telling the beads, as if he
were actually present,

The Gelug-pa, or established church, usually has only two
beads as dok-dsin^ iu which case the terminal one is of much
smaller size, and the [lair are considered emblematic of a vase from
which the beads ypring. Tn such cases the extra bead is sometime*
strung with the other beads of the rosarvt which latter then coft-
tains 109 beads; thus showing that the heads really nnmber 111.

C<ywnter8.

Attached to the rosary is a \mx of strings of ten small jjendant
metallic rings as counters. One of these strings is terminated br
a miniature cfo'r;>(the thunderbolt of Indrn) and the other by*
small bell — in TautriL* Butldhi.st figures the dwje is uhusHv asso-
ciated with a l>el)- The euuuters on the t/or/e-striug register uml^

* CM-wal bUt-tna.

ROSARIES.

205

l-c^'clft*, while those on the bell-string mark tens of cycle.*.

counters and tlie ornaineiits of the strings are usually of silver,

inlaid with turquotite. These two strings of counters, called

int-keepera,*' ' may be attached at any j»art of the rosary

5g, but are usually attached at the eighth and twenty-first

on either side of the central bead.

They are URe<l in tiie following manner : When about to tell

beads, the counters on each string are slid up the string. On

ipleting a circle of the beads, the lowest counter on the dorje-

Iring is slid down into contact with the dofje. And on each fiir-

tber cycle of beads being told, a further counter is slid down.

j When the ten have been exhausted, they are then slid up again,

I and one counter is slipped down from the bell-string. The

counters thus serve to register the utterance of 108 x 10 x 10=^

10,8()0 prayers or mystic formulas. The number of these formulas

daily repeated in this way is enormous. The average daily number

,of repetitions may, in the earlier .^tJiges of a haina's career, amount

tS 5,000, but it depends somewhat on the zeal and leisure of the
dividoal. A layman may repeat daily about five to twenty
bead-cycles, but usually less. Old women are especially pious in
this way, many telling over twenty bead-cycles daily, A middle-
aged Liima friend of mine has repeated the spell of his tutelary
deity alone over 2,0(>0,(KK) times. It is not uncommon to find
rosaries so worn away by the friction of so much handling that
CMu^nally globular beads have become cylindrical.
^pAffiied to the rosary are small odds and ends, such as a metal
to<itbpick, tweezer, small keys, etc.

y t.

Atat»ri^d of Ote Beadfi.

ae materials of which the LTunaist rosaries are composed

fky to a certain extent vary in costliness according to the wealtli

of the wearer. The abbot of a large and wealthy monastery may

have rosaries of pearl and other precious stones, and even of gold.

I^umer relates* that the Grand Tashi I^uma jMssessed rosaries of

H^rls, emeralds, rubies, sapphires, coral, aml>er, crystal and lapis-

lazuli.

I

nOSARIBS.

207

Kinds of RosarUs,
The yellow rosary or Ser-Veh^ Fig, I, is the special rosary of the
Ge-lng-i» or ** reformed acUoo!," also called ** the yellow hat Hect "
(S'<i-«CT'). The beadi* are formed from the ochrey yellow wood
of the C'aifCh\th tree, literally "the Bodhi tree" or tree of
aapreme wisdom, which is said to grow in central China. The
wood U 80 deeply yellow that it is doubtful whether it be really
that of the Pipal (FicaH reli^/iofin), of which was the Hodhi tree
under which Gautama attained his Buddhabood. These beads
are manufactured wholesale by machinery at the temple called by
Tibetans RUxvo tse-hu and by the Chinese V-tha Skan^ or "The
Five Peaks," about 200 miles south-west of Pekin, Hue gives a
sketch ^ of this romantic place, but makes no mention of iXa
rosaries. This rosary is of two kinds, viz., the usual form of
spherical beads about the size of a pea, and a less common form
of lozeni^e-slmped perforate<l discs about the size of a sixpence.
This rosary may be used for all kinds of worship, including that of
the furies.

The liO'dki-iee rosary is the one chiefly in use among the
^5ifi-ma-i», or ** old (i,e., unreformed) school " of I^mas, also
^Hled the S3'a-7nnr or " red-hat sect." It is remarkable that its
name also seeks to associate it with the Bodhi tree, but its beads
are certainly not derived from the Ficua family. Its beads are
the rough brown seeds of a tree which grows in the outer Hima-
layas. This rosary can be med for all kinds of worship, and
may also be used by the Ge-Iuk-pa in the worship of the fiercer
ileities.

The white conch-shell rosary Tuk-Cen^'' Fig. 3, consists of
eylindrical j)erforated discs of the conch shell, and is specially used
in the worship of Avalokita — the usual form of whose image holds
a white rosary in the upper right hand. This is the 6i>ecial rosary
utnuns.

The rosary of plain crystal or uncoloured glass beads is also
peculiar to Avalokita.

The red sandal-wood rosary TBan-dfin-rnnrf Fig. 2, consists of
perfoiat«d discs of red sandal-wood {Adenanihera pavoniiui) or

t TmvtU in Tartarp, TUrttt and Ciiinn. tty M. Hcc (BaKlitt's tniu.)i U P- 79, and

308

TUB ORDER OF LIMAS.

otbtT wowl of a siinnar ai>|tearance. It is use<l only in tin? wo^^hi|l
of the fierce deity Taiii-diii {Skt., //(lyajrfJivi), a Bi)eoial prot
of LamaisiQ.

The coral rosary — dii-ru-Veh — i'b also used for the tutf^l

fiend, Tam-din, and by the unreformed sects for their wizard-saint

Padma-snmhhava. Coral being so expensive, red beads of gUi«

or composition are in general use instead. With this rosary it \i

' usual to have the counters of timiuoise or blue beads.

The rosary formed of discs of the human skull — the fod-i'efi,
tig. 6 — is especiidly used for the worship of the fearfiil tutelary
fiend Vnjrar-bkairnva as the sUver of the king of the Dead. It is
usually inserted within the Ho-ilhi-t»e or other ordinary rosary;
and it fret|uently has its dist^s syinmetrieally divided by four large
Jitiktiha beads into four series, one of these beads forming the
central bead. There is no rosary formed of finger-bones, as has
been sometimes stated.

The "elei»hant-8toue" rosary — Lak-dCe^i-grod-jia — is prepared
\ixom a ]M>rous bony-like concretion, which is sometimes found iu
the stomacli (or brain) of the elephant. As it is suggestive of
bone, it is used in worship of Yama« The real material being ex-
tremely scarce and esj>eiisive, a gubstitute is usually found in
beads made from the fibrous root of the bow-bambu (^*u^Ai?i)^
which shows on section a structure very like the stomach-stone,
and it* name also means *' stomach or digestion " as well a.^
" bow."

The Rahfhn rosary. Fig. 4, formed of the large brown warty seeds
of the Elaocarpufs Jonih'USy is sf>ecially used by the Sift-nia
Lumasiu the woi-ship of the fierce deities and demons. The seeds of
this tree are normally five-lobed and ridged, and it is interesting
from a botanical point of view to find how relatively fre<juent is the
occurrence of six lobes. Such abnormal seed:^ are highly prizeil by
the Tibetans, who believe ihera to be the offspring of some seeds
of Padma-sambhavaV rosary, which, the legend states, broke
at his Halashi hermitage in Nepal, and sevemi of the detached
beads remaining unpicked up, these were the {virents of the
six-lobed seeds. The demand for such uncommon seeds being
great, it is astonishing how many of them are forthcoming
to diligent search. This rosary is also commonly used by the
indigenous B6n-po priests, and it is identical with the rosur}'

nOi^AlUES,

209

Buts.

the Hindus — the 'imdnlkshn (Rudra's or the fierce god t^iva's
^eri, with refLTCuce to their re<i colour), from which the Tihebin
ime of Rakshn is apparently derived.

The Xau-ga pd-ni rosary is used ou\y for the worship of

^ainsra, or Vaisravana, the god of wea!t!» ; and hy the wizards in

their mystical incantationn. It consista of glossy jet-black nuts

3Qt the size of a hazel, but of the shape of small horse chest-

These are the seeds of the Lwk-fak tree which grows in

16 sub-tropical forests of the S.E. Himalayas. They ai*e emble-

oatic of the eyes of the Garuda bird, a henchman of Vajra-pHni (a

brm of Jupiter) and the great enemy of snakes, and hence is

ipposed to be derived tlie Sanskritic name of the beads, fro!n

/«, a serpent. iU u?e in the worship of the god of wealth is

iteresting in associating snakes, as the mythological guardians

treasure, with the idea of wealth.'

The rosary of 8>i/(i«-»j>ii'(:t!« (vertebrae), Fig. 7, is only used by
le sorcerers in necromancy and divination. The string contains
'about fifty vertebne.

The complexion of the god or goddess to be worshipped also de-
lines sometimes the colour of the rosary-beads. Thus a tur-
|aoise rosary is occasionally used in the worship of the popular
JFoddess Tfvra, who is of a bluisb-green complexion. A red rosary
fith red Tam-diu, a yellow with yellow Maujusii ; and Vaisravan,
fho is of a golilen-yellow colour, \^ worshipped with an amber-

The rosaries of the laity are composed of any sort of bead accord-
ing to the taste and we^dth of the owner. They are mostly
fglass beads of variouj* colours, and the same rosary contains beads
of a variety of sizes and colours interspersed with coral, amber,
L tunjuoise, etc. The number of beads is the same as with the
L JUlmas, but each of the counter-strings is usually termiuated by
^b vajra : both strings record only units of cycles, which suffice
^Bbr the smaller amount of bead-telling done by the laity.

^P Moile of teilijtff the Beads.

H When not in use the rosary is wound round the right wrist like
a bracelet, a.s in figure on page 172, or worn around the neck with
-the knotted end uppermost.

1 Seep. 3ti&

SIO

THE OJiDBR OF LAMAS.

The act of telling tho beads is callecl tt(n~c\ which literally
means "to purr" like a cat, aud the rauUeriug of the prayew 14
rather (iuggestive of thin sound.

In telling the bends the right hand is {»!is«l through the
rosary, which is allowed to hang freely down with the knotted
end upwards. The hand, with the tbumb upwards, is thea
usually rairied to the breast and held there stationary during
the recital. On prououooiug the initial word "0»i" the finst
bead resting on the knuckle is grasped by raising the thumb
and quickly depressing its Up to seize the bead againfit the
outer jwirt of the second joint of the index finger. During
the rest of the sentence the bead, still grasped between the
thumb and index finger, i» gently revolved to the rigbt,
and on conclusion of the sentence is dropped down the palm-
side of the string. Then with another "Om" the next bead
is seized and treated in like manner, and so on throughout the
circle.

On concluding each cycle of the beads, it is usual to finger each
of the three "keeper-beadn," saying respectively, "Ona !** "Ah!"
"Hum!;'

The mystic formulas for the beads have already been illnstrated.
They follow the prayer, properly so-ualled, and are believed to con-
tain the essence of the formal pmyer, aud to act as jwwerful
spells. They are of a Sanskritic nature, usually containing the
name of the deity adtiressed, and even when not gibberish, as
they generally are, thej* arc more or lc?!s unintelligible to the
worshipper.

The formula used at any particular time varies according to the
particular deity being worshipped. But the one most frequently
used by the individual Lama is that of liis own tutelarj* deity,
which varies according to the sect to which the Lilma be-
longs.

The other articles of equipment comprise, amongst other
things, a prayer-wlieel, tvyrff-sceptre and bell, skuU-dnun and
smaller tamlxiur, amulet, booklets. Some even of the higher
Lamas wear ornaments and jewellery.^

^ The Grand Lama of Tashi-lhunpo wore a jewelU-d necklace, which he presented to
Mr. Bogle {Majuui., cxi.)

MENDICANTS STAFF.

211

A few possess a begging-bowl and the mendicant's staff/ but
these are mostly for ritualistic displays, as the Lama is no longer
a mendicant monk living on alms like the Indian Bhikshu of
old.

s Khar-til; Skt^ the onomatopoetic kiMUe or Hutrkko'rtaH, the alarm-staff Tvitli
jingling rings carried by the mendicant monk to drown out by its jingling worldly
sounds from the ears of the monk and to warn off small animals lest they be trod
upon and killed. Its use is explained in Eoh-gyur D6, Vol. xxvi., Csoha, ^a., p. 479.
Tbe Tibetan form is usually tipped by a trident in place of the leaf-like loop.

Alahm-Staff
uf a mendicant mook.

F 2

DAIJ.Y LIFE AND ROUTINE.

" He who esUt LAmod' fcKid
Wants iron }mytn."—Tibff*n Pwnvr&.»

[l/rHOUGH the Liimns are enslaved in the bonds of ritual
tliey are not all gloomy ascetics, wrapped up in cou-
templation, but most can be as blithe as their lay
brothers. Their heavy round of ohser\'ance8, hovev»r,
often lies wearily mxiu them, as may be seen from the freqapnl
interruption.-* in the ordinary Lama's saintly flow of rhetoric to
yawn^ or take part in aotne |>a8:<ing conversation on mundane
matters.

The daily routine of a Lama differs somewhat according to
whether he is living in a monastery, or
aH a village priest apart from his clois-
ter, or as a hermit. As with occideDtAl
friars, a considerable proportion of liiniu.*
have trades and handicrafts, labouring
diligently in the tield, farm, and in the
lower valleys in the forest. But scarcely
ever is he a mendicant monk, like his
prototype the Indian Bhikshu of old.

The routine in the convents of the
estabUshed church is seen at its be^
in the Grand Lama's private monasterr
or chapel-royal ot ^am-gyal, on mount
Potala, near Lhasa, and I am indebted to one of the monk»

dtor «i6 Mt-la \rfiatf-tfi gravt-pa dyos.

> Aft*T GitfTgi.

DAILY ROUTINE.

313

that monastery for the following detailed account of the prac-
ice followed there.

RotrrmE ln a Monastery op the Established Church.

Immediately on waking, the monk ^ must rise from his coach,

en though it be midnight, and bow thrice before the altar in

is cell, saying, with full and distinct enunciation: "O Guide

great pity! hear rae! O merciful Guide! Enable me to keep

the two hundred and fifty-three rules, including abstinence from

singing, dancing, and music, and thoughts of worldly wealth,

tiDg luxuriously, or taking that which has not been given,"

c, etc.

Then follows this prayer - : " O Buddhas and Bodhisatt; of
:e ten directions, hear my bumble prayer. I am a pure-
miuded monk, and ray e^nrnest desire is to devote myself towards
benefiting the animals] and having conseorateil my body and
wealth to rirtue, I vow that my chief aim will be to benefit all
living things."

Theu is repeated seven times the following mantrn from the Sutra on
"the wheel-blsRsing for the ftniinal universe"*: '*0m/ Sanibhara, Sam-
mnhd jaha hiltn. I " Followed also seven times by this extract from
t/hnrabi maitoilcar mtthd Jabn hilm / Om ! Smara xSmarabi matutsJcara
Xorbu-rgyftfi-pahi-/^zbfll-med-k'ah : "On*! rud rrtmini pravartt/a fnim/"'

This is followed by ** Chn ! Khrecara gaiiaya hri hri svaha ! "
spell which if the monk thrice repeats and spits on the
sole of his foot, all the animals which die under his feet during
that day will be bom as gods in the paradise of ludra (Jupiter).
\ Having done this worship, the monk may retire again to sleep
if the night is not far advanced. If, however, the dawn is near
he must not sleep but employ the interval in repeating several
■wwiTi/nw or form?; of prayer (»mon-lam) until the bell rings for
the first assembly.

The first assembly, or matin, called " the early gathering " (flna-

ttf0g9), is held before sunrise. The great bell goes and awakens

;veryone hitherto slumbering, and it is soon followed by the gi*ent

nch-sheli trumpet-call, on which signal the monks adjust their

^

^ 1 hare traniiL-itrd by "monfc"' the word rfff<*-*Iofi, which U literally "the virtimns
M>t;gHr," cirr»>f(p»mlinj; tn th(> Imtbii Kuddliltr wunl ithtkshu* or mendicaut.
- CV'mpfiKftd hy wi'as-jfrn^nifi-'^ni'-rHiocjp.
' 'gTf>wa'yoijg(<-su.bsngo-wai-'khr>r-lni.*tda

914

DAIIV UFE ASD liOUTSSJS.

dre»)t and gn outride th^ir cell or dormitory to the lavatory istoiip-
flag or {jav^nu'iit (;*do-/>chal) for abluiion.

^taudiiig ou thetie tftouef^yUiid before wiisUing, t»ch mouk chwU
the following mantiti, and mentally conceives that all hi« isin^^u
well as the impurities of his l)ody, nre l>eing washed away : "Ow.'
nrghtim i«ttrf/hnrfi bimaiittse! lUsusnw maht} krodk kHTniphair

Then with water brought in copper vesseU, and with a funchof
jialine eflrth a? soaji,' they perform ablutions umally of a vm
partial kind.

After ablution each monk repeats, ro&ary in handi the miiiMi
of his favourite deity (usually Manjusn or Tata), or his tutelar?
tiend, a*' many time:} a» post^ible.

On the second bUst of the conch-shell, about fifteen miDuiH
after the first, all the fully-ordained monks bow down before the
door of the temple, while the noWces bow upon tlie outer |«ved
court. All then enter the temple and take their places accordiog
to their grade, the most junior being nearest the door; and daring
the ingress the provost -mart<hal stands rod in hand be«ide the
door.

The monks seat themselves in rows, each on his own mat, cvysh
legged in HuddbH-fn.tliii>ii, and taking care not to allow his feet to
project, or his upper vestmeuts to touch the mat. They pit in
solemn silence, facing straight to the front. The slightest bre«ch
of these rules is promptly punished by the rotl of the provost-
marshal, or in the case of the novices by the clerical sacristan.

At the thiixi blast of the conch-trumpet the following services
are ^rhanted : —

Invoking the blessing of eloquence; the refuge-formula; Tsioti
K'aim's ritual of Um-brgya-mn.

After which tea u served, but before it is drunk the presiding
Luma snys a grace in which all join.

lImaIST ClKACBK fiSFORB UKAT.

The Laimts always Sfvy gi-aoe before food or drink. Most of tbc*?
giTUM'H uif curiously blended with denionoUilry, though ihey ftlway** tar
pervaded by universsul charity and other truly Buddhist prinoi|^es.

' Tfiiii «artli li cjilliil Jtiry-^OT, but tlio hiKlt<'r LaiiiM UGc&ojip: "The Liiina auniiUr
of tltu (iriuiil I.Jinia,"«i}-MSnrat'fiiLarrativ(>. " fcimuTly useO tn wa»lt liia tiuliui^fts'flMad
with water niid »uy-^i powder, but now he uses a cahi; of P '* tnuisporeut Mmp."

^ce btffoi^ drinking ton (whieli is Kerv«d out eight or ten timeB daily
\i the tcinple:} nnd onthedi-aU — the service being interrupted for th^
teiuitoi-al refreshment) is : —
" \W hniiilily heseecli tliee I th.it we ftttd our relatives throu>fhont all

onr life-uyirles, may never l>e separated from the three holy ones !

May the blessing of the- trinity enter into this drink I " [Then,

d

-216

DAILY LIFE ASD ROUTISE.

her« Bprinkling n few dropB ou the ground with the tips of Vu

for« aoii iniiMIc Bcigere, the grace is continued : — ]
**To kII the dreiid locality, demons of tliU country, we oflTer thb good

ChiQ«die tea 1 Let un obtain our wL(ibe.t ! And miiy the doctritits d

Buddh* \tv exteuded 1 "
The grace liefurti food of the establUhed church, the purest ol ftU
the L&uiniist sects, U «fi follows: —

•'Ttiw luw-ioitH food * of ahnndrrtl t«?mptinf;tAMee, is here reverentjy nffertJ, W
ua—tht: animal t>einffii-t*> the Jiqaa (tlie DliyAni Itud4Uia«r *i>cl llti'^

ririnct'ly M«in>^ (cfrlestiid ItiHlhtMiUvM). May rich Mewings ovenprauithtt
ikmI ! Ojn-Ah Hiifft!
'* It iH MlTiMtvl Ui iho LAtiiA- Om OurN Pfi/m na»rid*tanh Hum !
" It is ttflV'nnl U> nil tlio Uuddliiwi itnU ftudhisattvim— ^>»i narcn BtuUlkct Bat-

himtttru itij'ni tuiu'itiya-ah iltim/
•* It 18 nffered to iKe tMl^'UritH. wiu^heM, and dt/rttnorrji fidri^—Om Dmt

Dt'kini Sri litmnmntnUt iHfitnrinh'a vty'ra nnivittufi-ah Uiim .'
•'One pi«*pe (ik nfloruti) t<i the pjiw^irdil iI^iiHin-[nrd (<f1iAu-1»a}ii-1iyunp) ;

Skt., ft/ititr*rarn]~Oot-Aprfi PintinaAfii hfiya #raA^ .'
'* One piece t" Aprog-uia— OM-//(iriV(' *-t»yiha .'
•'Onu jiiofe t" ' tin- liv*- tmmlred Iirdtliynt tir «ist*rft'* — OiH ffariie moAa-rn^-

t/aljtAiiii harn-hnra snmt fapimokshi nvuhti ,'
"TluK frHul, of little virtue, }h itlfered eouipaH!tionateiy ami without angfr «r

prido. or a^ a return for pfuit favours : bui solely iu (.he liopi.' that we—al)

t)ie nniiiinl )H^iii>;T(— may becunie holy and attain th« rank of the uwi

perfect BiiddlmhtMkd."

When any Besh-meat is in the diet, then the following gnce i»
reI>eatt^d seven tiiuee in order to cleanae from the sin of Blnti^hter and
ol euting flesh : " Om nhira kfte-m-ra UHrjif" And by the efficar}- of
this spell. th(* aniriial, whose flesh is eaten, will be reborn iu heaven.

The following grace is for the special benefit of the donors of pro-
viBions, ton, etc., to the monastery, and it is repeated before the monks
parUkko of food so gifted : —

*'Salntati(iD to the all-victorinns Tnthagata Arhat. The most perfect Buddha.
The fiery and most illuniinnting kin^of prccioiiK lijjht ! Matno ! Samanta-
prabhti-rnff/ii/ii Titthujntrnjn Arltnte. unmaifak-Htidmioyn S'nnu/ 3faAJvtn-
ye. Kumfirtt-BhtiMyn Botffti^oftivit/a woka-snttonyn ; T»<iyttthn ! Om

in«e

1 Z'dl-aaa,

* Yidnm mK'nh-gro ch'M-«kj-oA.
" Tliis 19 the pelehrati-d man-oating Valthini ftendeM. with the 600 children, wlu«e

youngest and most Iwlovod son, rinjtala, was hid away by Buddha (or, as eomo I^mas
•*y» by his chief disciple, MAudgalyarnna) in hin beffpng-bowl until nhr. proinicH'd to
i^ease cannibatium, and nccnpt tho ihiddhi^it dwtrine as detailed in the Jttfitohira
S&tra. Sec also the Japftnose version nf lliis legt^nd, foolnote p. 99- Tlie Lainaa auert
that SuddhA also promidod Rariti that thn moiAti of hi» order would liereaftcr f.^
both herself and her Bons : heii«^ their iritrfMJurtiim into thin grace ; and each L&ma
daily leaves on his plnw a Imndfiil i-f his food expressly for these demons, and thrt«
]eiLvlng)4 an* rerenionitjusly gnthonni and thrown down outaide the tnonastery gat« to
these /,r*taM and other stiin'eling demons,

* Tlie children of tlie above Hariti.

TtthtmhSf-nira-hhnn^jayr-jaydnhtihr. mahA-tuntn'afmhinttmtnf /tfirutodhdud
«wj!t'i. (The efticacy of rt^citiKg tliis vmnfra in thni* tlewnhptl, tula's
the (ie-lug-pa iiianaal it! tliul^ wnrittiip, in t\m I'inntjn-Sillrn : " Wlien
this 18 repe&teil once all «iiiH will Iw rlpan^wl, nrni llie dispensers of the
gifbi will nave their desires fulfilled." Then here follow wilh :— )
> May 1 ncMiin bliss by virtue of this ^if C 1
*Mbv I attain hiisa by deep meditatton, Ihe eeremonial rit««, reverence and

trift offerings !
" May I attain perfect bliss and the supreme perfection of the rnal end

{A'irvtinn] !
" May I obuiin thf> fo«Hl of lueilitation of the Iniitilredtafltes. power, and bright-

ncsM of cduntenance by virtue of thia ftKHl -offering I
FHay I obtain rebirths of wiwiuin, void of thirst, nanger, and dUeAse. by
_ virtue of this repentance-dffering !
" May 1 otitAin unallnyeil happinetts, free tnnii worldly birth) old age, diM!>v*e.

and death !
'■ >Iay the dinpenscr nf these gifts attain jwrfeoiion by virtue of thenc, hit*

liberal ;;ifu I
'■?blay ibe hiitimn Iteings and all tlie other antnialfi, obtain deliverance by

virtue (»f tilts vast offering t
_'' May all the Buddhists. Nanda, I'lvananda. etc.. the go«l« of the natural dwell-
inji. the kiui;, ihiM difipetiMer of gIftB, and the populace generally, obtain
evcrla«tinj» liappinejw, long life, and freedom fn^ni di^ienw.
*?klfty all the hnnian beings, bj- *"irtue of this (gift), obtain luck in liotly and
i fore knowledge.

^^* May the hom>jt of aniiualM be realized as by the wifth -granting gem {('intn-
^^b mani) anil the wisb-grantlng tree {Kn/patarn), and may glory come on all I

After the tea-refreshment^ the following services are jierformed :
The Great Compftssionators liturgy, the praise of the disciples or
Stkninras, the offering of the magic-cirolc or 'ouiitffala, though
the great circle is not offered every day, Ydii-ten-zhi-gt/urnutf
and the worship of the awful Bhairava, or other tutelary, such
as Sai'idus, Dem-ch'og, or Tara. But a« these latter liturgies are
very long, they are interrupted for further tea-re fresh me nt. And
at this stage, that is, in the interval hetween the 6rst and second
portions of the tutelary's worship, is done auy sacerdotal service
needed on account of the Uity, such as masi<es for the sick,
or for the soul of a deceased {>erson. In the latter case it is
publicly announced that a person, named so-and-ao, died on such
a date, and his relatives have given tea and such-and-such present,
in kind or money, to the Lamas for masses. Then the hfimas do
the service for sending the soul to the western paradise.^ Or, if
the service is for a sick person, they will do the Ku-rim^ ceremony.

The tutelary's aer\'ice is then resumed, and on its conclusion
ta and soup are served. Then is chanted the S'es-rab shit-

1 See chapter on worship.

* Not phooetic for " cure him."

\

I

po, ader wbioli the assembly clofies, and the mnnks Hie out aioglT;
first from the extreme rigl»t bench, then from the extreme left,
the youngest going first, and the most senior of the re-iucarnated
iiaintly I^mas last of all.

Tlje monks now retire to their cells, where they do their
]irivate- devotions, and ufier food to their tutelary deitie<;

often marking the time to he oc.
cupied !>y pftrticular devotional ex<»r-
cises by twirling with the finger aod
thumb their table-prayer-wheel, aod
while it spin:?, the exercise last*.

The orisouii are chanted to the
clamour of noisy instruments when-
ever the bunV disc is first seen in
t he morning. Th en the hat is
doffed, and the monk, facing the
sun, and uplifting bis right band to
fi t^nluting ]>osture, chants ** It has
nrii-en ! It has arisen ! The glorious
one has arisen ! The suik of happi-
ness bas arisen ! The goddess MazicI
has arisen ! Om-Mariclnam svS-
hu ! " On repeating this mantra of
MaricT seven times, he continues
with: " Whenever I recall your name
I am protected from all fear. I pray
for the attainment of the great stainless bliss. I salute you,
0 goddess MaricT! Bless me, and fulfil my desires. Protect
me, O Goddess, from all the eight fears of foes, robbers, wild
Iveasts, snakes, and" poisons, weapons, firewater, and high preci-
pices."

The second assembly, called "the After-heat" (t'sa-jjtifi) is
held about' 9 a.m., when the sun's beat is felt. On the first blast
of the conch all retire to the latrine. At the second blast all
gather on the pavement, or, if raining, retire to a covered court
to read, etc. At the third blast — about fifteen minute-s after the

pBWKK-f'VI.IM-m lull TaMI.K.

• Time is only known appnixiinnU'lj-.',-u» it is u«u.-illy, a* tlic iininc for hour (cli'il*
ImpUea, kept by itf^ater-clock*. (Kee '*C*ii-ts'ttl."IUM.*Av's />.Vf.,p. <J8),and also by
I Immln^ uf tApers,

OBISOSS— VESFERS.

219

i"

%

lond — all re-assemble in the temple aud perform tlie service of
Inviting the religiouit giuirdian (*tieud^." During tbi^ worship
is thrice served, and on its conclusion the monks all leave the
imple. The younger monks now jxire over their lessons, and
weive instructions from their teachers.

The third assembly, called " Xoon-tide," is held at noon. On
e first blast of the conch all prejmre for the sitting. At the
lond they aaaemlileou thei>avemeut,and at the third they enter
e temple and perform the worship of " bS'ags-jwi " and " hSkafk-
," during which tea is served thrice, aud the meeting dis-
ilves.

Each monk now retires to his cell or room, and discarding his

offers sacrific** to his favourite dpities, arranging the fii-st

of the rice-offt^ring with scnipuloas cleanliness, imprebsing it

ith the four marks, and surrounding it with four pieces bearing

e impress of the four fingers. After this he recites the " Praise

the three holy ones." *

Then lay servants bring to the cells a meal consisting of tea,

and pdk (a cake of wheat or tsam-|ta*l. Of this food, some

be left a? a gift to the hungry iiuutesy Hariti and her

ins. The fragments for this purpose are carefully collected by

he servants and thrown outside (he temple buildings, where they

are consumed by dogs and birds. The monks are now free to

perform any jxTsomil busiuet^s which they have to do.

The fourth asseiiibly, calletl "First (after-) noon tea** (dguft-
,-dan-po) is held about 3 p.m. The monks, summoned by
three blasts of the conch as before, perform a service somewhat
similar to that at the third assembly, and offer cakes and pmise
to the gods and divinedefenders, during which tea is ibriceserveti,
and the assembly dissolves.

Then the junior monks reWse their lessons, and the pttvpa or

middle-grade monks are instructed in rhetoric ami in sounding

hf cymbals and horns. And occasionally public wrauglings «g

'rea4ly described are held on set themes to stimulate theological

roficiency.

Tiie fifth asi*embly or vesjx^r, called ** The Second (after-) noon

"is held about 7 p.m. The conch, as formerly, calht thrice to

^ See chapter oa woniUJii.

the temple, where is chanted the worahip of Taft-rak ami tbf
prayers of glory (6kra-shi«), during which tea is g^iven thrir**,
and the assembly dioaolves. After this the monks return to their
roouia till the second night bell rounds, when the junior monlc?
rej)eat from memory before their te-aeherii certain scriptures aiui
other tnxts; and at the third bell all retire to their cellf to
sleep.

ROimWE IN AN rNREFORMED MOXAaTERY.

The routine in the monasteries of the unreformed or ^in-
ma sects dejMirts considerably from the high standard alwve
described, and introduces more demonolatry and the worahip i*f
the deiHed wizard <iuru Padma-sambhava.

The practice followed at Pemiongchi mona^try ie here
described ; —

In the morning, after offering the sacred food, incense, and
butter-incense, a conch-sbell is blown, on which all the monb
must come out of their chambers. On the second blast all collect
in the great assembly ball, and during this entry into the hall
the provoBt-marshal stands beside the doo; with his rod in hand.
All the monks seat themselves in Buddha-fashion, as before
described.

The slightest breach of the rules of etiquette and discipline is
promptly inintslieil by the rod of the provost-marshal, or, in the
case of the younger novices, by the sacristan.

\\Tien all have been properly seated, then two or three of the
most inferior novices who have not passed their examination, aud
who occupy back seats, rise up and serve out tea to the aasembW.
as already described, each monk producing from his breast pocket
his own cup, and having it filled up by these novices.

The service of tea iH succeeded by soup, named gSol-jam t*ugpa,
and served by a new set of the novice underlings. When the cups
are filled, the precentor, joined by all the monks, chants "the
Sacrificial OflFering of the Soup." Three or four cups of soup are
supplied to each monk. The hall is then swept by junior monks.

The precentor then inspects the magic circle* to see that it U
correct, and, this ascertained, he commences the celebration, con-

1 No Uymui is allowed to serve aut th^ monks' food In the tpinplc. The l\y tier-
viintA bring it to tli<> out«lde door of the building, and there deiHwit It.

IN CNHEFORMtW SECTS.

221

K

g uf the itNihi/-*gro aud the refiige-formulH, and Las-ehyan^
ou the conclusion of which the assembly ditipenjeit.

About 8 A.M. the conch-shell blast again summons the monies to
:he assembly liall, where, after partaking of refreshments of tea
aud parched grain in the manner already described, a full celebra-
tion is done. And on its conclusion the monks disperse.

About 10 A.M. a Chinese drum is beaten to muster the monks
ill the assembly ball. At thit* meeting rice and meat and vege-
tables are served out as before, aud with this is also sen-ed beer
called gSos-rgyubf the " food-sacrifice '" (ITo-mch'od) l:)eiug done as
formerly. A full celebration is then x^erformed, and the meeting
di:s£olvei^.

In the afternoon a conch-shell is blown for tea, and a Chinese
gong calls for beer, the monks assembling as before, and doing
a full celebration of the worship of the lord (demon) MahSkalS and
the guardians of religion respectively.

When sacerdotal celebrations on behalf of laymen have to be
done, such are introduced within the latter celebration, which is
interrupted for this purjMjse. And after each of these extra cele-
brations the monks remain outsider the assembly hall for a very
short time and then re-assemble. On finishing the extra services,
the worship of the religious guardians is theu resumed and con-
cluded.

In the evening another assembly, preceded by tea us refresh-
ment, conducts the celebration of sKuii-shage with one hundred
and eight lamps.

.\nother and final assembly for the day is made by beat of drum,
and rice and flesh-meat is served out.

The refreshments and meals usually number nine daily.

UFE AS A VILLAGE PRIEST.

^y The monk, immediately on waking, must rise from bis couch,
^ even though it be midnight, and commence to chant the Mi-rtak-

rgyiid-bekiU, taking care to pronounce all the words fully and dis-
I tinetly. This contains the instructions of his special Liimu-pre-
^■pptor, and in its recital the monk must recall vividly to mind his
P^>iritual guide. This is followed by a prayer consisting of

numerous requests for benefits of a temporal nature desired by
le petitioner.

233

DAILY UFS AND ROCTrSB

)

Then lie assumeu the meditative posture of the seven attittide
and gets rid by phveical means of the "three original sint*.'"

Then, coercing liis tutelary demon into t."onferring on him
fiendii^h guise, he chants *^ the four preliminary Kervice« "^ : —

The aJ'tfrt-yro bii-'Ayor. These are the refuge formula, which de
the darkneM of the body ; the hundred letters, which cleftinse hII
Bcurity in speech, and the magic-circle of rice, the MattdaUi^ wli
cleauseH the mind ; und the prayer enumeruting the LilmiiH up to
most perfect one, which confers perfE<'tion on the monk hiiuHelf.

This is followed by the cltantiug of hLa-yruh, "the obtaiuiug of
Ij&mA," and " the obtaining of the ornanieuts, &Seii'grub''

The mild deity in this worship is called "The Placid One,'
and the demon "The Kepulsive."-' The demoniacal form m
be recited the full number of times which the Lama bound him
nlf to tlo by vow before his spiritual tutor, namely, one himdred,
one thousand, or ten thou^nd times daily. Those not botmd in
this way by vows repeat the charm as many times as they con-
veniently can.

Having done this, he may retire again to sleep, if the night be_
not very far advanced. Kut if the dawB is near, he must m
go to sleep, but should employ the interval in gevernl sorts
prayer.

As soon as day dawns, he must wash his face and rinse hi
mouth and do the worship above noted, should he not ha
alrea<ly done so ; also the following rites: —

1st. Pi-epare sacred food for the six sorts of beings {Ri*jt~sArv*j
gtorma) and send it to tantalized ghosts.

2ud. Offer incense, butter-incense, and winen^blation (gSer^sKymi^
The incense is oHered to the good spirits— firstly, to the chief god and
the L&mn; secondly, to the class of '* king " goils ; and thirdly to the
mountain god ** Kanchinjinga." Then offerings are made to the spirit*
of cavoii (who guarded and still guiu-d the hidden revelations therein
deposited), the " enemy-god of battle," the country gods, the local
demigods, and " the eight classes of deities." The butter- inoense
only given to the most malignant class of the demons and evil spiri

Some breakfast is now taken, consisting of weak soup, follow*
by tea with parched grain. Any especial work which has to
doue will now be attended to, failing which some tautrik or other

bff

AS riLLAOE PRIEST AAD HERMIT.

223

ice Till be chtinted. And if any temple or Cnitya be at hand,
se will be circumambulated with " prayer-wheel " revolving in
id, and chanting nxantras. Then is done any prieatly service
|uired by the villagers.

Ibout two o'clock in the afternoon a meal of rice is taken
lowed by beer by those who like it, or by tea for non-beer
ikers.

Ibont six o'clock p.m. is done the gtor-bsAos ser^'ice, in which,
■r assuming his tutelai-y dignity, he chants the srton-gro and
ige formula. Then is done a sacrificial worship * with l)eU
id small drum, followed by an invocation to the hoata of Lamas,
?larieB, and the supernatural def^Morea fidei.
Ibout 9 or 10 P.M. he retires to eleep.

IN HERMITAGE.

}addbit;m in common with most religions had its hermits
retired like John the Baptist into the wilderness. And such

\4r^

.J^

Hkuiiit>Laiu.-

riodical retirement for a time, corresponding to the Buddhist
Lent (the rainy season of India, or VarflArt, colloq, ** l)arsat "), when
travelling was difficult and unhealthy, was an essential i«irt uf tlie
routine of the Indian Buddhist. Tsoi'i K*apB enforced the obser-

' inni*'<{ja.

' AftiT Hue.

S24

DAILT LIFE AND ROUTllfR.

vance of this practice, but it has now fallen mucli into abeyance.
Probably the booths which are erected for the head Lama» in
Sikhim during their viaits to villages iu the autumn^ Are vesiigw
of this aucieut practice of retirement to the forest.

Theoretically it is jiart of the training of every young Laznato
spend in herinitAge a i>eriod of three years, three moDths^aoil
three days, in order to accustom himself to ascetic rites. But tiui
practice is very rarely observed for any period, and when it U I
oliserved, a period of three mouths mid three days is considered
sufficient. During this geolusiou he re|jents the speil of his tutelary
deity an incredible number of times. The Muln-^offa 9rigon-grOy
c-omplete in all its four sections, must be repeated 100,0(M>
times. In chanting the refuge-formula portion, he must prostrate
himself to the ground 100,000 times. The repetition of the Yigt- ,
brt/ifa-pa it^eU takes about two months ; and in addition must
be chanted the following voluminoas services : P yi-'grub, naii-
'grub, g8a]\-'grub, bla-'grub, siien-grub, 'prin-Ias, and bzi-'grub.

Those who permanently adopt the hermit life are called **Llie
packed-up ones"' and those of the highest rank are "the great
recluses."^ They are engaged in ascetic exercises and are uso&llj
followers of the Vajrayiina system, seeking Sidffhi and its wiuid
powers by the aid of the pukkini she-devila and the king-deviU
who are their tutelaries.

TRADES AND OCCUPATIONS.

Like western friars, the Lamas have a considerable proportitm
of their numbt^r engaged iu trades and ha u die rafts. The monki'
ll/ *^ praotically divided into what may be culled the spiritual and
the tempoml. The more intelligent are relieved of the drudgery
of worldly work and devote themselves to ritual and meditattoo.
The lei^s intellectual labour diligently in field or farm and in
trading for the benefit of their monastery ; or they collect the rents
and travel from village to village begging for their |Mireut monas-
tery, or as tailors, cobblers, printers, etc. Others again of the
more intellectual members are engaged as astrologers in casting
boroscojws, as jminters or in image-making, and in other pursuits
contributing to the general funds and comfort of the monastery.

' mWiim-*-ftff,

' BjfOm-ch'tlt.

TRAhBS ASH DIET,

396

THE DIET.

The diet of the Lamas is the ordinary rather !$partan fare of
le country ' consUting mainly of wheat, barley^ or buck-wheat
ad ot'casionaUy rice, milk and butter, eoup, tea and meal. The
ily flesh-meat allowed is itheep, goat, and yak ; fish and fowl are
rohihited. The fully-ordained monk:?, tlie Ge-Iongs, are BUpposed

eat abstemiously and abstain totally from meat ; though even
le Grand Luma of Tashi-lhnn{)o appears to eat flesh-food.*

Neither the monks of the established church nor the holier
JAmaB of the other sects may drink any spirituous liquor. Vet
aey offer it as libations to the deviU.

For f'lod of Hbetaiu, sk TuwntR's £mhti$ty, S4-M, etc. ; PxKBmTOH, 150 : Moob-
,Ul8a.etc.; Hrc.H.,S58: CxnmivoiUM'a Lmtlak,905: Bocx^ L^ pamm.
;U* In Mauiiuji, p. 200.

LuiATtOK-JVO A.ND Cl[4l.ICS-CW
(of diTfr).

4

^ntralized goveniment. The so-called patriarchs bad only veiy
>iuiual jKjwer and no geueitiUy recognized position or functions.

id even the later Imliaa monasteries ha<l each its own sejtarate
Imiiiiiftration, and its ovni chief, inde}>endent of the others; a
Similar state of afiair:< seems to have prevailed in Tibet until the
thirteenth century.

The hierarchical system of Tibet seema to date from the thir- J>"
enth L'ennrry a. D., when the Lama of the i^as-kya monastery was
ited a jwpe by the Great Mongol emperor of Ohina^ Kubilai

lan. This Sas-kya Uima, receinngalsoa certain amount of tern-

>ral p:>wer, soon formed a hierarchy, and some generations later

titid the other sects forming rival hierarchies, which tended to

ike the power out of the hands of the petty chiefs who now

rc-elled out Tibet. In 1417, doctor Tsoii Kajta founded the

j-lug-pa sect, which under his powerful urgani/atiou soon de-
eloped into the strongest of all the hierarchies, and five genera-
ions later it leapt into the temporal government of Tibet, which

still retains, so that now its church is the established one of the
juntry.

Priest-kingship, a recognized stage in the earlier life of social
istitutions, still extends into later civilization, as in the case of
ho emperors of China and Jajwin, who fill the \mst of high-priest.
tt was the same in Burma, and many eastern princes who no
Dnger enjoy " the divine right of kings," still l>ear the title of
' god/' and their wives of ** goddess."

The Grand Lama who thus became the priest-king of Tibet
a most ambitious and crafty prelate. He wa^ named
Cag-wah Lo-zail, and was head of the De-pung monastery. At
is iustigatiou a Mongol prince from Koko Nor, named Guari
[han, conquered Tibet in 1640, and then made a present of it to
lis Grand Latna, together with the title of Dalai ur " the vast"

terally "ocean") Lama,' and he was confirmed in tfiis title
ad kingly possession in 1650 by the Chinese emperor. On
ccount of this Mongol title, and these priest-kings being first
Bade familiar tu Europeans thnnigh the Mongols,- he and bis

< The Tit)etaji for tliis Mungol wortj is xifya-mWo, iirnl in Uie Uttt of Grnntl Laoiu
wiw o( his prpdwt'wore and Burcessom twar tliis titl*: aa part of tlicir pcrtonal
iinr. And the Mongolian for rin-po-ch'(> is ** ErtenMt."

3 Through the wurkti of Oiot|[i, rallais and KJa|'n>Ui.

Q 2

J

228 TUE UIBHARCHT AND RE-fSCAJiXATE LlMAS,

BUccesRors nre called by some Enropeans ** D(d<ii (or Tale) Ijfinm,*
though the first Dalai Litma was really the fifth Grand Laiua af
the estabhshcd ^-hurch ; but this title i^ practically unknown to
Tibetans, who cal! the LhSsa Grand Lamas, Gyal-wa Rin-po-ch'e,
or "The gem of majesty or victory,"

In order to consolidat*! his new-found rule, and that of his
church in the priest-kingship, this prelate, as we have seen, posed
as the deity Avalokila-in-t he-flesh, and he invented legends
magnifying the powers and attributes of that deity, and trans-

Fom-HAMDRD AVALOKITA.
(IauuiiRt« !ti the Didftl LAma.)

ferred his own residence from De-pung monastery to a palace
which he built for himself on "the red hill "near hbusa, the name
of which hill he now altered to Mount Potala, after the mythio
Indian residence of his divine prototype. He further forcibly
seized many of the monasteries of the other sects and converted
them into his own Ge-lug-pa institutions^ ; and ho developed the

1 Amongflt otlkprn hp aeiutd t-he mnniiBten- r>f thr grtmi Tarutintha, &nd demoliKhcd^
many uf tluit llama's IniililitigB and books, for micli un honest historian was ooi at all
to lus taste.

THE FIRST DALAI I^MAPOPB.

229

fiction of succession by re-incamate Lflmas, Rnd by divine re-

Sexes.

The other aect« accepted the situation, as they were indeed
forced to do ; and all now, while stiU retaining each its own separate
hierarchical system, acknowledge the (Jraud I/ima of Lhasa to be

m

^-

POTAl-A. ThK I'ALMK mK IKK I>Al.AI LAUA.

(Froni KUxber't China lUiutrata.)

the head of the l^maist chiirch, in that he is the incarnation of
the powerful Buddhist deity Avalokita, And they too adopted
the attractive theory of the re-incarnate succession and di\iue
refleies. - ,

It is not easy to get at the real facts regarding the origin and \f
development of the theory of re-incarnate Lamas, va the whole
question has been purposely obscured, so as to give it the api>ear-
ance of antiquity.

It seems to me that it arose no earlier than the fifteenth century,
and that at first it was simi>ly a scheme to secure stability for the suc-
cession to the headship of the sect against electioneering intrigues
of crafty Liimas, and was, at first, a simple re-incarnation theory ;
which, however, must not be confused with the orthodox Buddhist
theory of re-hirth as a result of Karma, for the latter is never con-
fined in one channel. On the contrary, it holds that the spirit of the
deceased head I^ma is always reborn in a child, who has to be
found by oracular signs, and duly installed in the vacant chair; and
OQ bis death is similarly reborn^ and ao on ad uf^ni^um.

230 Tllf-: inEHAUCUr ASti tiK-iyCAUNATE LAMAS

^ tl

I

•N

I

thus Becuringf on qaasi-Baddhlstie prinoipleft, continuous sac-
cession by the same individual through successive re-emlwiliments.

The first autheutic in!*tauce of re-iucarnatf Lumas -whicli I can
find 18 the first of the Gmnd I«lniafl of the Cre-huj-pa, namely, Oe-
den-ilub. Had this theory been invented prior to I'soii Iv'ajiaV doatli
in 1417 A.I>., it is practically certain that the succession to T*oti
K'ajMi would have begun with an infant re-incamation. But wp
find the infant re-incarnationship only be^rinninft with the death of
Tsofi K'apa's successor, namely, his nephew and pupil, Ge-den-iiub
af()rosai<] ;and from this epoch the Buccession to the Ge-lug-pa GrainJ
Lama^hip has gone on according to thiB theory. As the practice
worked well, it was rtoou adopted by the Latnas of other sects, and
it has BO extended that now nearly every great monastery has its
own reincarnate Lama as its chief, and some have sevemi of these
amongi^t their higher officiaU.

The more developed or expanded theory, however, of celestial
LiSma-reflexes, which ascribes the spirit of the original Lama to ao
emanation {Xirmnna k'tyn^ or, changeable IkkIv) ' from a jar-
ticular celestial Buddha or divine Bodhisat, who thus becttme
incarnate in the church, seems to me to have been of much later
origin, and most probably the invention of the crafty I>alai Lima
Kftg-waft, or (iyal-wa Na-pa,* about 150 years later. For, previou?
to the time when this latter Orand Lima began to consolidate
his newly-acquired temporal rule over Tibet, no authentic records
Beem to exist of any such celestial origin of any Lamas, and (he
theory seems unknown to Indian Buddhism.* And this I>«lai
Lama is known to have taken the greatest lil>erties with the tra-
ditions and legends of Tibet, twisting them to fit in with his disin^
pretensions, and to have shaped the Lamaist hierarchy on the lines
on which it now exists.

This Dalai Lama, Gyal-wa Na-jm, is tlie first of these celestial
incarnate L"imas which I can find. He was made, or, as I conjiider,
made himself, to l>e the incarnation of the most popular Bud-
dhist divinity iwsaible, namely, Avalokita, and to the same rank
were promot-ed the four Grand Lflmas who preceded him, and who,

1 Cf. anU.

» LiUrnlIy **Tbe fifUi Jinn." Cf. also PiXD^ //.. No. M.

» None of tlip Mvcalk'd biogTii|iliiP8 of Atf^ and t^rlier Indian mntilu rantaiD-
iag any such ri-fprt-nci-ii can rcrtainly Ik* placed earlier llian this period.

ORIGIN OF HE-iyCAUNATE LAMAS.

231

vetber with htmself, were identifitHl with the mo^t famoue king

Tibet, to wit, Srort Tsan Gampo, thus seouring the loyalty of

^e people to hia rule, and justifying his exercise of the divine

jht of kingH ; and to ensure prophetic sanction for this scheme

wrote, or caused to be written, the mythical so-called history,

ini kah-'bum. It wus then an easy task to adjust to this theory,

th retrospective effect, the bygone and present saints who were

>vr aflftliated to one or other of the celetitiaL Buddhas or Bodhisats,

best suited their position and the church. Thus, Tsoft K'apa,

tving been a contemporary of the first (iraud Lama, could not

Avaloicitesvara, so he was made to be an incarnation of Maa-

Bri, or " the god of wisdom," on whom, also, Atlsa was

iliated as the wisest and most learned of the Indian monks who

visited Tibet; and so also King Thi Sroft Detsan, for his aid

1 founding the order of the Lamas.

It also seems to me that Na-pa was the author of the re-in-

ite Lama theory as regards Tashi-lhuniio monastery and the

tilled double-hieraichy ; for an eiamiuatiou of the positive

ta on this subject shows that Uie first re-incamate Lama of

ishi-lbuui>o dates only from the reign of this Na-}>a, and seven

years after his accession to the kingship of Tibet.

j^H Tashi-lhunpo monastery was founded in 1445 by Geden-dub,

^pe first Grand Ge-Iug-pa Lama, wlio seems, however, to have

mostly lived and to have died at Dc-pung.

It will be noticed from the Hst of Tiishi Grand Lamas ^ that
(reden-dub, the founder of Tashi-lhunpo, contrary to the ciurent
opinion of European writers, does not appear as a Tashi I^ama at
all. This official list of Tashi-lhunpo, read in the light of the
biographies of these Lamas,- clearly shows that previous to the
Lfima who is number two of the list, and who was born during
the latter end of Dalai Liima Na-jja^s reign as aforesaid, none
of the Tashi-lhunpo Lamas were regarded as re-incarnations at
all. The first on this list, namely, Lo-zafi Ch*o-kyi Gyal-ts'an,
began as a private monk, and travelled about seeking instruction
in the ordinary way, and not until his thirty-first year waa he
promoted to the abbotshfp, and then only by election and on

I pPMcntly tn he ^vcn.

s Some of which liavi' bot^n tran»lati>d by»ABAT (J.^^jfr., 18S3. 26 ie^.).

232 THK HIEHAlWar ASD n&jyCARXATS LAMJS.

account of diMingaished ability. It is aIm interMting to oote
thftt on the dentil, in 1614, of the fourth Grand I^ania of lh«
Ge-lug-}>a (named Yon-tan), whom he had ordained, he w
instnlled in the abbotship at Gfih-ldan Tnonastery, and in 1622, at
the age of o3, he initiated, as fifth Grand Lama« the in£ant Nv
{Hi, who villi then seven years old, and who afterwards beoainf
Ihe great Dalai iJiraa.

And he continued to be the spiritual father and close friend and
adviser of Na-i»a, and seems to have begun those jKiHlical
negotiations vrliich culminated in (he cession of Tibet to \m
proUge. When he died, in 1662, his si)iritual son Na-pa, wbo
was 47 yeat^ old, and had been 22 years in the kingship, promptly
re-incarnated him, and also made him out to be his own spiritoal
father, even a^ regards the divine emanation theory. Thus the
new-born babe was alleged to be an incarnation of Avalokita's
spiritual father, Amitabha, the Buddha of Boundless Light ; and
he was given a considerable share in the management of the
eftabltphed churcli. This, however, merely perpetuated the rela-
tions which had actually existed between these two Grand IAvsom
as father and son, and which had worked so well, and had suvh
obvious political advantages in providing against interrepnums.

In the bierarchic-al scheme of succession by re-incAmate Lamms
the Lhasa Grand LSma, who wields the sovereign ])ower, thus gave
himself the highest place, but allotte<l tlie Tashi-lhnnpo Grand
Lama u, position second only to his own. Below these come the
other re-incarnate Lamas, ranking according to whether they are
reganled to be re-embodiments of Indian or of Tibetan saints. Tlie
former class are called " the higher incarnations " or Tul-Ku,' and
by the Mongols KkiUaktn* They occupy the position of cardinals
and archbishops. The lowest re-inc4imate Lamas are regarded
As re-embodiments of Tibetan saints, and are named ordinarv
TtU-^cu or " /^it-8*o,"^ or by the Mongols Klmblighan or Hobli-
ghan ; these mostly fill the post of abbots, and rank one degree
higher than an ordinary non-re-incamate abbot, or JCan-po,
who has been selected on account of his proved abilitie-s. Most of

1 t>?rut'^u.

" sA'u'^'otfS. T}ip u«e of Hie ti>nn for a rt'-incarnat* Lima ••eeins rostricled to
LaiUk. In TMwt proper tliis til It- In nppliMl to any Buperior Lamfl, and is evoo
used in polite society to lajnnen of poeition.

SCCCSSSION OF LAMAJST PfJPES.

233

so-called re-incarnate T/lfna*! are by a polite fiction credited
I knowing all the past life and deeds of individuals, not only in
present life, but also in former births.
[In the unreformed sects, where the priests are not celibate, the
lildren succeed to the headsliip. The ordinary hierarchical dis-
sotionsof grades and ranks have already been noted in describing
\e organization of the onler.

The greatest of the Lama hierarchs, after the Grrand Lamas of

lasa and Tashi-lhunpo^ are the great Mongolian Lunia atUrgya,

le Sas-kya Lama, and the Dhftrma Raja of Bhotan, this last

being practically independent of Lhasa, and the temporal ruler of

Here also may be mentioned the female incarnate

Idess, "The diamond sow '* of Yain-dok Lake monastery.

The following list of Tibetan j>o])es, the Grand Lfimas of Lhasa,

is taken from the printed list.* The birth-dates are given upon

the authority of a reliable, trustworthy Lamaiflt calculator,'

LwT OP Grand (Dalai) Lama.s or I'ih-es.

No.

31 MM.

Birth.

DMttb.

BeniarliB.

A.n.

A.I>.

■ l

dfie-Mun jfrulj'pa

1.'t91

147 '»

1

]4"o
1543
1589'

1543*
l&SQ
1617

Yim-t&n ,,

!4a};-t1l>an bln-hiiaA rGva-

■

1617

1682

Kirat " Dalai."

»6

Ts'ftns-dbj'ans rGya-mU'o

1683'

17U6

Do]ioRe<l & iiim-(lere«l.

7

^Kfil'hzan ,,

1708

1768

^ 8

MRiii'djial ,,

1758

1805'

m?

Lui'i-rtogs ,,

1805^

1816

Seen by Manning.

Ko

Tft'ul-K rima ,,

181 P^

1837

■*

inK'as-(rrul» ,,

1837

1855

Hi^

T'rin-laH ,,

1656

1874

FSs

X'ub-UtaiL „

1876

Tretient pope.

I

pThe first Grand I*.1ma, G-e-'dun-dub, was born near Sas-kya, and

^ The modrau Hit pTec«de8 the liiatorical nanica by a soiiu of fifty more or lew
mythic personages, beaded by Avalokiu himtit;lf.

" Lama 8'e-rab Oya-t*'o, of tbe G(-lug-|xi nionaatrry, Darjiltng.
» Dbaoodins f.La Ui4»., etc., p. 218) givt-« 158S.

• Dbhq. give* 1682.

• Other accouuts give 1*98. 18*13, 18()8 ; cf. aIaq Koitbns Litt, i^ 185.
^ Dsw^ and this wrreepondd with Manning's account (MAJUiH.,8e6).

Dkw. givee 1615.

234 TUK HIEJiAHVHY ASD JifCJNCAJi.XATE LAMAS.

not far from tlie site whereon he afterwards founded Tashi-lhunpo.
His ftucvesiiortf, up to ami inclusive of the fifth, have already beeu
referred to iu tjome detail.

Oil the dejiosiUon and death of the sixth Grand Tiima for licen-
tious living, the Tartar kiuy, Gingkir Klian, api>oinled (« Potala
the Uima of C*ag-poh-ri, named Nagwaii Veshe Gya-mts'o, into
whom the sorcererK allegeil that, not the t-oal hut the breath of
the former Grand I>ama had passed. It was soon announced,
however, that the sixth Grand Lama was re-bom in the town of
Lithang as Kal-zaA, the son of a quondam monk of De-pung
monasterv. This child was imprisoned by the Chinese emperor,
who had confirmed the nominee of the Tartar king, until the war
of 1720, when he iavested him with spiritual rule at Lhasa ; but
again, iu 1728, deposed him, h& he was privy to the murder of the
king of Tibet, So he set in his place the Lama " Kiesri*' Rim-
poch'e, of the Chotin monastery, four days* journey from Lhusa.^
He seems latterly to have returned to |xjwer, and during hia reign
in 1749, the Chinese jmt his teraiwral vice-regeut to death, when
the i>eopIe Hew to arms and massacred the Chinese.*

The ninth is the only Gnmd Lama of Lhasa ever seen by an
Englishman. He was seen by Manning in 1811, while still
a child of sLx years old. Manning relates that : " The Lama's
beautiful and interestiog face and manner engrosi*ed almost all my
attention. He was at that time about seven years old ; had the
simple and unaffected manners of a well-educated princely child.
His &ce was, I thought, |K>pticaIly and affectingly beautiful. Ho
was of a gay and cheerful di.siK)sit ion, his beautiful mouth perpetu-
ally unbending into a graceful smile, which illuminated his whole
countenance. Sometimes, particularly when he looked at me, his
smile almost approached to a gentle laugh. Xo doubt my grim
beard and spectacles somewhat excited his risibility. . . . He
enquired whether I had not met with molestations and difficulties
on the road,"etc.^ This child died a few years afterwards, assassi-
nated, it is believed, by the regent, named 8i-Kan.

The tenth Grand Lama also dying during his minority, and

« Thte latt«r UUna was In puwer at FotAla In 1780 on thp arri-nil of Horace Df1l»i

ppnna, fnmi whiisi'ucC(>unCiMARKH., p. 321) most of the latter clctnil« hare bpon Uk<-n.

» //..rf., Ixv.

a /A."-/., p. 260.

Btispicious being aroused of foul j)lay on the part of the regent,
the latter ^ss dejwsed and banished by the Chinese in 1844, at
the ingtAUce of the Grand LAma of Tashi-lhunix>, and a risiug of
his confederates of the Sera monastery was suppressed. '^

The eleventh aUodietl prematurely before attaining his majority,
and 18 believed to have been poisoned by the regent, the Lama of
Ten-gye-Ung. A young Luma of De-pung, named Ra-deng,* was
Bpjx)inte<l regent, and he banished iiis pre<leeessor " Pe-chi," who
had befriended Hue ; but proWng uujwpular, he had eventually to
retire to Pekin, where he died.'"* Pe-cUi died about 1869, aud was
succeeded by the abbot of Gah-ldau.

The twelfth Grand Lama was seen in 1866 by one of our
Indian secret surveyors, who styles him a child of about thlHeeii,
and describes hiin jw a fair and handsome boy, who, at the
reception, was seated on a throne six feet high» attended on either
side by two high rank oflficials, each swaying over the child's he.id
bundles of peacock feathers. The Grand Lama himself put three
questions to the spy and to each of the other devotees, namely :
'* Is your king well?" " Does your country prosper?" "Are
you yourself in good health ?" He died in 1874, and his death is
ascribe*! to poison administered by the regent, the Tengye-Hng
head Ulma.

The thirteenth is still (1894) alive. He was seen in 1882 by
iSarat Caudra Diis, whose account of him is given elsewhere.

The Tashi-lhunpo Urand Lamas are considered to be, if possible,
holier eveu than those of Lhasa, as they are less contaminated
with temjioral government and worldly iJoHtics, and more famous
for their learning, hence they are entitled '* The precious great
doctor, or Great gem of leaniing" {Pan-cfi'en Riii-po-ch'e),* or
(ryal-gon^ Rln-po-cJie^ or "The precious lordly victor." The
^kya Grand Liimas had been called " Pau-c-h'en," or the " Great
tor " from the twelfth century, but have ceased to hold the

Hue, ii., p. 166. ThU account is disbelieved by Mr. Maykus. JJt.AS.^ W., W6.

* rra-^rm. the " gyai-po llUing " of the ]*aD(iil, p. jcxlv.
Makkh., xcrii.

* Pan n a coiitnieUon for the IiHlian '* Pa^ii" or learned scholar, and rin-|>o-olV =
ratHtt or g«ni, or precious, or lu Mougoliau Itiini or Ei-deni, hence he Is onlled by
liongoluinft " Pau-i'h'en Irtiui."

230 THE JHEHAHCUr ASD RK-I}CCJMKATB LAMA!>

tit If »mve the era of ttie Dalai lilmas, when the estabUfbed
church ftppropriAted it to itself.

Tlie following list of" Ta»lu" iJtinfu is taken from that printed
at the monastery iUelf.*

LdST OF *'Tashi** Grasd Imua,

Sa.

I Bfrtfc.

DmU.

B«Biar)u.

bLu-bxan eh'iw-ky) rgval-ittU^na

blxi-Uzaii ye-xlw (l{»)fcn>xaA-p»
bLt>bz&ii iliKil-Miui y«-ft'e(i

rJe-bitcan palii nima

rJe-dpftl-UUn cli'os-kyi graga-pa ( igu

iNtan-Mlii dtiAA p'yuK | ,
■ 1883

A.D.

IfitiS
IT38»

1761

1662
1737

1780

1S34
1882

Buglf 'nfrienil. JnAtaUat

f7-43.
Seen by Tamer.

Dieil in August.

InxtaUe^ last week rf
February. 1888.

The third Tashi Liiina wa» the frieud of Mr. Bogle, who seemi
to he the only European who had the advantage of olo-w* and
friendly intercourse with one of the Grand Lamas. .Mr. Bogle
gives us a delightful glimpse into the amiable character of thti
holy man.'

" The JJima was uj)on his throne, formed of wood can-ed and gilt,
with some cushions about it, upon wliich he sat cross-legged. H«
was drepfied in a mitre-shaped cap of yellow broad-cloth with lon|t
bars lined with red satiu; a yellow cloth jacket, without sleeves;
and a satin mantle of the same colour thrown over his shoulderf.

> The official list ii entitled pan-«tir-;)Vm rim-jM l/oi- lifowfta-M, and girvs no
It (•riild with N'o. 3 of my list aa abovn, and pxti'nds tlie list backwards
ruliliiiorial names, begiiitiin|> with theanmowhat mytJiicml diw-iple of Buddha, Si
atul iiK ludiiig Ipgendarj* Indian personages aa rp-incnniuiidiM, aa well aa tiie follo<

Tib<-iaji!>. the fourth of which is lunally hfkl to hv the first of tlie Taahi-lbunpo

Liima5. Aa, howpviT, T;iBhi-lhun|>o wos only built in 1445, only the latter two of thuB'
could be contomix)rar>' with It, ami aa Is noted in the text, their hiograpbifa ahowthtt
they ware ordinary monk; wli>^ he\i\ no high post, if any at all, at Tfiahilhunpo.

.ScmjnD(TAR\ List oy So-caluu> Pas-c-h'es <»kAXD Lamas.
i. fCny-pa fkti»~\}tAiJi, of rTa-nag mouaatory.
•i 9a-»tsa Piihd,la (lliRM262). t

3. gYuH-Kttm Tdo-rjt tliMtt (l'i&4.1376).

4. inK'M-agnib ilUftofwApnt xanK-pi> (1385-14'KI).
fi. jian-cb'en-h.'ir(f/.i(«**ji//'yrK?j Jtv»-//''«'5-p> (1*39-15051
6. dl>cu-sa'pa blo-bzaii Dfm-f/r»l> il!i(~i£i-1570).

> Al"Taahi*tKiy,"N.E. nf T<iKiii-IhiinixMM., p. 92i.
■ /er. n>., p. 88.

GRAND TASni-LlMAS.

237

one side of him stood his physician with a bundle of perfumed
jtndal-wood rods burning in hi:^ hand ; on the other stood his
^pon Chivmho^ or cup-bearor. I laid the governor's presents
efore him, delivering the letter and pearl necklace into his own
jnds, together with a white Pelong handkerchief on my own part,
jrding to the custom of the country. Ke received nie in the
[io8t engaging manner. I wasBcated on a high stool covered with
, carpet. Plates of boiled mutton, boiled rice, dried fruits, sweel-
leats, sugar, bundles of tea, sheeps* carcasses dried, etc., were set
efore me and my comiHtuiou, Mr. Hamilton. The Lama drank
ro or three dishes of tea along with uh, asked us once or twice
ea(. and threw white Pelong handkerchiefs on our necks at
Btiring.
" After two or three visits, the T^ama used (except on holidays)
receive me without any ceremony, his hea<l uncovered, dressed
lly in the large red petticoat which is worn by all the gj'longs,
Bulgar hide boots, a yellow cloth vest with his arms bare, and
; piece of yellow cloth thrown aroiuid his shoulder. He sat some-
les in a chair, sometimes on a bench covered with tiger skins,
id nobody but So-p&n Chumbo present. Sometimes he would
ilk with me ahout the room, explain to me the pictures, make
gmarks on the colour of my eyes, etc. For, although venerated
God's vicegerent through all the eastern countries of Asia,
adowed with a portion of omniscience, and with many other
livice attributes, he throws aside in conversation all the awful
of his character, aceommodat-es himself to the weakness of
lortals, endeavours to make himself loved rather than feared, and
chaves with the greatest affability to everybody, especially to
eingers.

** Teshu Lama is about forty years of age, of low stature, and

lOUgh not corpulent, rather iuclining 1o lie fat- His complexion

fairer than that of moat of the Tibetans, and his arms are as

rbite as those of a European ; his hair, which is jel black, is cut

erv short ; his beard and whiskers never above a month long ;

lis eyes are small and hhick. The expression of his countenance

smihog and good-humoured. His father was a Tibetan, his

1 1 He heldt nccording to T»irniT ((►. 24fli, tlie »coond ronk in ihf cmrt of th<? Tiwlii
•od was by birth a MahcIiu Tartar. Hi' was then only about twenty-twit
of age.

mother n near relation of the Rajas of Ladak. From bA* he
leanief] the Hindu&tAiii language, of which he bafi a moderate
knowledge, and is fond of 8|H?aking it. His dic:i>o^iticiii is opeo,
candid, and generous. He is eitremely merry and i*ntertaining
in converiiatiou, and tells a i>lwisant story witti a great lital of
humour and action. I endeavoured to tind out in his charader
those defects which are inseparable from humanity, but he i$ $a
onix'ersally beloved that I had no success, and not a man coold
find in his heart to 9]>eak ill of him

" Among the other good qualities which Teshu Lfima postiM»M
18 that of charity, and he has plenty of opportunities of ejcercifiing
it. The country RwarniH with beggnns, and the iJima eniertaiai
besides a number of fakirs (religious mendicants), who resort
hither from India. As he sf^waks their lauguage tolerably well
he every day converses with them from hii* windows, and picks up
by this ineaua a knowledge of the (hfferent countries and goveni-
menta of Hindustan. ... He gives them a monthly altowanop
of tea, butter, and flour, besides money, and often bestows t-omf-
thing considerable uj>on them at their departure. The (io!$»ifi?
who are thns suppoi'Ted at the Lama^s expeoBe may be in number
about one hundred and hfly, besides a))out thirty Musulman fakin.
For althougli the genius of the religion of Muhamad is htjstile to
that of the Lilma, yet he is possessed of much Christian charity,
and is free fri:>m those narrow prejudices which, next to ambition
and avarice, have opened the most copious source of buu»D
misery." And observing the universal esteem in which iht
Grand Lama is held by the monks and people, the looks of
veneration mixed with joy with which he is always regardecL
Mr. Bogle adds " oae catches affection by sympathy, and I
could not help, in some measure, feeling the same emotioW
with the Lama's votaries,' and I will confess I never knew i
man whose manners pleased me so much, or for whom, upoB
BO short an acquaintance, I had half the heartVs liking."*

This Grand Lfmia, soon after Bogle's de|>arture, died of small'
pox. He had, in resjionse to the invitation of the Chinese em|>eror,
set out for Pekin, attended hy l.oOO troojts and followers,
sumptuous pnjvision was made for his comfort during the wl

' Op. fit., p. W.

•p. 138.

GRAND LAMAS OF TASHl LUVNPO,

239

'*r the long journey in Chinese territory. The emj^eror met him
at 8ining) several weeks' march from Pekin, and atlvanced about
forty paces from his throne to receive him, and seated him on the
LAapmost cushion with himself and at his right hand. To the great
jj^rief of the empress aud the Chinese the Lama was seized with
«mall-pox, and died on November 12th, 1780. His body, placed in
a golden cuffin, was conveyed to the mausoleum at Tashi-lhunpo.*
His successor, while still an infant of about eighteen months,
was seen by Captain Turner as the envoy of the British govern-
ment. This remarkable interview took place at the monas-
tery of Ter[>a-ling.' He found the princely child, then aged
eighteen months, seateil on a throne of silk cushions and hangings
about four feet high, with his father and mother standing on the
left hand. Having been iuforme<l that although unable to speak
he eoiild understand, Captain Turner said " that the governor-
leneral on receiving the news of his decease in China, was
©rwhelmed with grief and sorrow, and continued to lament hi»
enee from the world until Die cloud that had overcast the
.ppinessof this nation was dispelled by his re-appearance. . . .
,e governor aniioiisly wished that he might long continue to
aine the worhl by his presence, and was hopeful that the
iendship which had fonnerly subsisted between them would

i be diminished " The infant looked steadfastly

the British envoy, with the appearance of much attention,

id nodded with repeated but slow motions of the head, as

lOugh he understood every word. He was silent and sedate,

8 whole attention was directed to the envoy, and he conducted

jpimself with astonishing diguity and decorum. He was one of

;e handsomest children Captain Turner bad ever seen, and he

ew up to be an able and devout ruler, delighting the Tibetans

ith his i)resence for many years, and dying nt a good old age'

e is described by Hue * as of fine majestic frame, aud a.'ttonishing

[gour for bis advanced age, which was then about sixty.

V* Orientai Htptrtnry, li., p. 146 ; luul Maukbajc, p. 208.

I ■ On tho <th I>ecember, 1788.

[ » Tvamut's KmbuMy, etc. Tlu- new TashiLuuia wiu instaJiiH) in October, 17S4, in the
KsencB of Uie r>.\lai L&ma. the Ctiinese MlnUt«r or Amlum, the GcHub Himhoc'Pf and
t heads of alt the moiiastf rj" in Tibot, a« de&crihed by Piirangtr Uoaain, tho native
rnt of tlu Warrca Ha^tii^g?, M., Lucv.
r* ii^ 167.

240 TlfR IITERAnCUr AND nB-INCARXATR L3MAS.

The Mongolian bierarcb at Urgya-Kuren, in tlie Kballui countit,
18 called ** His holy reverence," or Je^tmin Dan\-pa^^ * atid it ».

gaitled a.'f »n incarnation of the celebrated hieitorian Lama.Tiiv
natha, who, it will be reuieuibered, was of the Sa-kj-a s<«t, whidi
bnci i(lentifit*d itself with Mongolian Lamaism, having introdacfd
the religion there and given the translations of the gosjiek,
L'rgya monastery was doubtless founded by theSa-kyn-pa. Howerer
this may be, on the development of the reincamat« Lawa theocT,
the Khalka^ Mongols fixed upon Turanatha as the source of the
re-incarnations for their chief luerarch. And the Dalai Lomi,
Nag-pa, who had olimbed into power on the shoulders of the
Mongols hiuJ to accept the high position thus accorded to Tan-
nut ha, whom he detested, but he, or one of his early successor,
con%'ert^i tlie monastery into a Oe-lug-pa institution.

The hiemrch, Jc-tsun Dam-pa, was the mo^tt powerful j>erson in
the whole of Mongolia^ during the reign of the emperor Kang-hi
(I0(j2-17;i3), and had hia headquarters at Koukou-Khoton, or
** Blue town," beyond the bend of the Yellow river, "when liic
Kluilkas ipiarrelled with the Kalmuks or tSleutUs and esoai>edinto
territory uuder Chinese protection. The Kalmuks demanded tbe
delivery of Je-tsun Dam-i>a and hia brother, the prince Tuschelo-
Khan, which of course the emjieror refused, and thought tbe
itierltatioii of the Dalai Lfima. But the latter, or, rather, his regent
(Tis-ri), for lie liad been defunct for seven years, to the emperor'i
surprise, advised the delivering up of these two princes, and such
a decision was, perhaps, the first sign to him of tbe gi-eat fraud
which was being enacted as Lhasa. To make matters worse, wheo
the emperor was warring with the Kalmuks " he paid a visit to
Je-tsun Dam-pa, and owing to some fancieil want of respect on the
l>arl of the holy man, one of the emperor's officers drew his sword
and kilted him. This violence caused a tumult, and soon after-
wiirds it was announced that Je-tsun Dam-pa had reappeared
among the Khalkas, who threatened to avenge his former ileath.
The emperor engaged the diplomatic interposition of the Dalai

* rJe-btsuu-gdnm-in.

^ 'Fhu Khalkas, so called ftfter tlie Kluilku river, are tbt^ re{)rc«ent«UTes of t)i«
Mongol or Yuen d3Tiafity of Cbiria, fnmided by Jingis and Rubilni Klian, and driren
from tbe tJinmc in ISfiS.— Makkh., p. xHx.

» KoFPEN. ii., ira.

Ima, who succeeded id pacifying the KbaUcas. But it was

Migt^l lliat the future births of the Je-tsun Dain-pa should be

id iu Tibet, »o that the Khalkas might not agaiu have a tym-

thizing fellow-countrvraan as their high-priest."*

His *' re-incarnation " is now always found in central or western

Ibet. The present one is said to have been born in the bazaar

(*ol) of l^hasa city, and to be the eighth of the series. He is

lucatftd at the De-pung monastery as a (.re-lug-pa Lama; but the

sent one wati carrier! off, when four or five years of age, to

rga, accompanied by a Luma of De-puiig as tutor. A complete

of these hierarchs and fuller historical information in regard to

lem is much needed.^

The Sa-kya hierarcba, as we have seen, were once extremely

>Mrerful and almostt (h f'lcto kings of Tibet, Although the

i-kya hierarch is now eclipsed by the established church, he still

>tains the symj>alhy of the uumerous adherents of the unre-

rtned setits, and is now regarded by the Nift-ma-pa as their

ad and fui incarnation of the Guru himself, and as such scarcely

iferior to the tFran4l Lfiraa of Lhasa. Sa-kya was founded, as we

|w, by Kungah Kirt-po, bom in 1090 a.d., and became famous

ider 8n-kya I'andita, Iwm 11 SO, and his nephew was the first of

le great hierarchj*.

The list of the earlier Sa-kya hierarchs, whose most prosperous
was from 1270 to 1340, is as follows ' : —

Lr-fr oi SA-KYA HIERARCHS.

12. 'Od-KiT-spjfi-ge.

13. Kun<rin.

14. r>«iii-y«(l (Ipal.
Ifi. Ynfi-bbmn.

16. '0(l-BtT St'll-gti 11.
IT. rtiynl-va San-ix>.

18. nhafi-p'yng-dpal.

19. bSod-Nam-dp«].

20. n'riih-va*T»an-po II.

21. dBan-btsun.

1. Sn.^l(yH l>ftari-{)«j.

2. s'an-bt^Mii.

3. Itati-dKHr-|yi,

4. Chynh-rin b^KjiH-ps.

5. Kun-gti'an.

6. gSfMi-dbftn.

7. CJtAi'i-rdor.

8. Aii-lcii.

9. tjegs~im-<l|i.-tl.

10. Scn-^-dpnI.

11. 'Oll-/.C|--lIH!lI

Its head l^Tima is tttill called by the unreformed Lamas "Sa-kya

' VWtta ftrcount nf Ui(^ jdum^y of t1i<« pn^scnt hiprarch from LhiM to Uvg^ wa
fOamttt for 1874, pp. 68. 74 and 124 (^han^hat abntrnct 1875). The novtocuna-
"iion met by the AbW Hue in 1844, joameyiiig from Urga *» Uiasa appsars tn have
bct^n the spventh.

» C(. »l»f' liHt by Savaho Sktskx, p- 121 ; Tsoma. (7r^ 18fl; Koppkn. ii,. lOfi; Sauat,

R

242 THE J/IEHAJiCI/y AM) RB^ISCAJtSATE LAMAS.

ftn-chVn."' The succession is hereditary; but between fiitberiad
sou intervenes the brother of the reigning i*uma and uncle of the
tiaccessor, so as to secure an adult as holder of the headship.

The Bhotdn hierarchy is Htsill a stTong one and combiues tbe
tem[>oral rule of the country. It ousted all rival sects from the
Iniid, tto that now it has its own sect, namely, the t^outhem Dnk-ps
form of the Kar-gyu-pa. According to Mr. (Sir Ashley) Edeii,tiif
iBhotfiuese only overran the country about three centuries sgtt,
di:<placing the then natives, who are said to have corne ohgioallv
fnim Koch Bihar. The invaders were Tibetan soldiers, over whom
a Latna named ^'Dupgaui Sheptun** acquired paramount inflaeooe
as Dharma Hiija. On his death the spirit of the Shejitun becante
incarnate in a child at Lhasa, who was conveyed to Hhotan. ^Mien
this child grew up he appointed a regent for temporal eonoenu.
called Deb Kilja,* but this latter office seems to have lapsed lonn
ago, and the temporal power is in the Imnds of the lay governors
(Pen-lo) of the country.

The head Lama is held to be re-incarnate, and is named Laou
Kin-ix>-ch'e, also **The religious king" or Dharma Rilja. His
hat, as seen in the illustration at the head of this chapter,' bean
the badge of cross thunderbolts, and is surmounted by a spiked
thunderljolt, typical not only of his mystical creed, but also of thf
thunder dragon (Dug), which gives its name to his sect — the
Dug-pa. His title, as engraved on his seal figured hy Hooker,'
describes him as "Chief of the Realm, Defender of the Faith,
Kqual to Saras vat i in learning. Chief of all the Buddhas, Head
Expounder of the Sastras, Caster out of Devils, Most Learned
in the Holy Laws, An Avatar of God, Absolver of Sins, and
Head of the Best of all Religions."

l-iHi- or THB BHOTAN HtERARCHS.

1. >Iag-<!bnD

mam rgyal bduti 'ynn-

7.

Nag>dbAii cii'oB kyi dbah p'ug.

rdurje.

8.

ft tt 'jig-med rtags-pa (wcood

2

*iig-med rUm^it-pn.

r«>iucaniatjon).

3. „

ch'os-kyi rf^'nl mtehan.

9.

„ 'jig-med rtags oorbu.

•■ *l H

'jig nie<l dbAft p(>.

10.

t* H tt « cfi'os-rgval—

5' M tt

Shakya sen gv.

the pre»Dt Uruit Bho-

& M •*

'Jam (Ibyam rgynl mU'an.

Un Lamft in Id&i.

1 FIc is cntitlpd hy Turner (op. eit., p. SllS) ** GongoBo Rimbodthe."

3 [{('pt. Cf.MAMH.,p. ]r.

» Thfl figure is from a photo of a Bhotin Lima, and thp hftt is that of the pmeot
<18ti3) Oraod Lama of Bhol&a
* /fiwuil. JottrB, i.

BUOTAN HIERAliCH.

243

ch of these Grand iJiraas has a sepamle biography (or )m«i-
r). The first, who wa* a contemporary of the Grand I>ama
lam Gya-tsho, seems to have been married ; the rest are celi-
A celebrated I^^ina of this Dug>pa sect was named Mi-
ch*os-Kyi gyal-po.
The Dhnrma Knja resides, at least in summer, at the fort of Ta-
i-ch'o. The paUce is a large stone building, with the chief
Be seven storeys high, described and figured by Turaer and
lers. Here live over five hundred monks.
! Bogle describes the Liima of his day as " a Ihiu, sickly -looking
\xi of about thirty-five years of age." *

I He exercises, I am informed, some jurisdiction over Lamas Id
il, where his authority is officially recognized by the Gorkha
ivemment.

The number of the lesser spiritual chiefs held to be re-embodied
Sma saints is stated^ to be one hundred and sixty, of which
lirty are iu Tibet (twelve being "Shaburuft"), nineteen in north
MoQgolia, fifty-seven in south Mongolia, thirty-five in Kokonor,
ive in Chiamdo and the Tibetan portion of Sze-ch'waii, and foar-
cn at Hekin. But this much under-estimates the number in
Sbet.

Amongst the re-embodied Lamas in western Tibet or Tsang
Seft-c'en-Kin-po-ch'e," Yaftzin Lho-pa, BilluA, L6-ch*en, Kyi-
"iaiT, Tirtki, De-ch'nn Alig, Kafila, Koil (at Phagri). In Kbam, Tu,
Ch'amdo, Derge, etc.

The LSmaist metropolitan at Pekin is called by the Tibetans
" IC'aft-skya," and is considered an incarnation of Rol-pahi Dorje.
His portrait is given in the annexed figure. He dates his spiritual
descent from a dignitary who was called to Pekin during the reign

1 MakcKhP.ST.

* In the Shcng Wu Kl, uid registered by the Colotuat Board at Pekin. (Mavkk)
y./(„4.a,ri., p. 307.

> The lut re-iDoam&te Lama bearinj; this title, anc) tho tutor of Uio Tashl (trand
Lama, was belicadod about 1886 ftir liarbouring BurrcjAitiouiily Sarat C. Daa, who is
regarded a« an English npy ; ami although the ht^idies of his predecensorB wi're con-
sidered divinu and aro preeervtHl in giihlen dumen at Tashi-Uiunpo, hin headless trunk
wsa thrown ignoininiously inUj a river to the S.W. of Lhasa, near the fort when
be had been impriaoDcd. On nccouot of his violent death, and under audi
circomBtiLDceB, Uiis rc*incarnation is snid to have ceased. Prom the glimpae got of
him in Sarat'a narrative and in his great popularity, 1m seems to have been a most
wniable man.

2i4 TflK H/KHANCf/r AjVD HS-ISCAHKATK LAMAS.

of K*aT»g Hi, probably about 1690-1700 A.n., and entrusted wii
the emperorV confidence as his religious noegerent for iiuwr
Mongolia.^

In Ladiik only four inonaitteries liave resident re-incamnte
Ijauins or Ku-a*o, Although they are of the red sect, these bead

i<amas.are said to be
educated at LbaM.
The'present (1893) re-
incarnate Lama of
!?pitak. the tteventwntij
of the series, is thus de-
scribed by Captftin
liauisay.* "A vouth,
26 years of age, who
lately returned from
LhSiia, where he bad
been for 14 years. He
washandsomely dre&setl
in a robe made of a
{uirticular kind of daric
f^oldon - coloured and
yellow embroidered
China silk, which non^
hut great personages
are allowed to wear,
and he had on Chineoe
long boots, which he
did not remove when he entered the house. His head and face
were closely shaved, and one arm was bare. On entering
the room he bowed, and then i)refiented the customary * scarf of
Fflalutation,' which I accepted. He impressed me very favourably;
his manner and general appearance way sujierior to anything I had
seen ftmong other I/iinas or people of Laduk.**

In Sikhim, wliere few Lamaa are celibfite and where the La-
brang Lama is the nominal head of the fraternity with the title
of ** Ijord protector" (»Kyab /jtdon), the fiction of re-incarnation
WHS only practised in regard to the Perniongchi and La-bmng

Head Lajia op Pkxix. a

i^.A.2l, PANa.Ifo. 68.

» Oft. eif., p. W.

• After Grimwedel.

Dnaetenefl, hut lias ceaaed for several generations. In Sikhim,

», the aame tendency to priest-kiugsbip croi)ped out, Several

the Sikhim kin^^s were also Laoiaii ; and when the Icing was

a monk, the Lumas retained most of the temporal j>ower

their hands; and the first king of Sikhim was nominated by

be pioneer IvTimaa ; and the ancestor of the present dynasty, a

cendant of the religious king, Thi-Srort Detsan, one of the

iders of Lriiimi!<im, was canonized as an incarnation of the

jiddhiftt god, ^lanjusrl.

[The female re-iuoamation, the abbess of the monastery of the
idok lake, who is considered an embodiment uf the goddess
vartJhl, or " The diamond sow," is thus described by Mr,
Bgle ^ : " The mother went with rae into the apartment of Durjay
ao, who was attired in a gylong's dress, her arms hare from the
lioulders, and sitting cross-legged u^tou a low cushion. She is also
^e daughter of the Liima'a (Tashi) brother, but by a different'
ife. She is about seven and twenty, with smalt Chinese featuree,
delicate, though not regular fine eyes and teeth; her complexion
ir, but wan and sickly ; and an expression of Innguor and melan-
loly in her countenance, which 1 believe is occasioned by tlie
byless life that she leads. She wears her liair,a privilege granted
no other vestal 1 have seen ; it is combed back without any
[lament, and falls in tresses upon her shoulders. Her Ghtt-^oa
)uchj,Iike the Lamas', is supposed to convey a blessing, and I did
E>t fail to receive it. Durjay Paumo sjwke little. Dr. Hamilton,
lo cured her of a complaint she had long been siubjecL to, used to
le there almost every day."

Let us now look at the manner in which the new re-embodi-
menttt or re-births of the hierarchs are disi'overed. On the death
of H re-incarnate Lama his spirit is believed to flit into thp soul of
some mikuown infant who is bom a few days after the death of the
Luma. The mode of determining the child who has been so
favoured is based upon the practice followed in regard to the Crrand
Lama of Lhasa, which we will now describe.

Sometimes the pontiff, before he dies, indicates the particular
place and even the family in which he will be re-horn, but the
isua] practice is lo ascertain the names of all the likely male

FtW THE BIKRARCBT ASD RS-ISCASyAT£ L.iJiAii.

i who have been bora vader nriffinalww portento jart afttr Um
'dwtfa of thedeecMtd IJfaBa,sMi vHh pn^vr «od worship to tnlkc

■elected Hit of ounce, nhieh ere written br a oommittee

1 Timnt OD ilipe of paper aad pat into e golden jag, and then amil

caulaBl prerer, onaUr by 117 nlected pore Limas to dntw bf

lot in relajB, and extendteg over 31 to 71 daY's^ooeof the«e, w\a<h

u the name of the nev ineamatioQ. A», howvrer, the PVtkn

court U believed to influence the selection under such circom-
stances, the atate oracle of Na-ch'utl has latterly superseded tbe
old practice, and the present Grand iJSraa waH selected by thi
oracle. Lama L'gyen Gya-taho relates- that the present Nii-ch*u4
oracle prophesied disaBter in the shape of a monster appearing tt
the T>alai liima, if the old practice were continued. On theothef
hand he foretold that the present Dalai would be found by a picna
monk in person, and that his discovery would be accompanied witi
"horse neighingB.*' Tbe "pious monk" proved to be the he*
Jjama of G&h-ldan monastery, who was seat by the oracle to Chukop

a Loe. fit^ para. &9 : cf. ftlno Hue, iU 197.

fe, where he dreamed that he was to loolv in the lake called Llia-

^oi-lamtsho for the future Dalai. He looked, and it is said that,

Btared in the bosom of the lake, he saw tlte infant Dalai Lama

lid his parents, with the bouse where he wan horn, and that at

it instant his horse neighed. Then the monk went in search

the real child, and found him in Kongtoi, in the house of poor

It respectable people, and recognized him as the child seen in

^e lake. After the lx»y (then a year old) liad passed the usual

ieal required of infants to test their power to recognize the

>]jerty of the previous Dalai Lama, he was elected a» spiritual

of Tibet.
I These infant candidates, who, on account of their remarkable
Itelligence, or certain miraculous signs,' have been selected
3m among the many appUcauts put forward by pJireuta for
is, the highest position in the land, may be bom anywhere
Tibet.* They are subjected to a solemn test by a court com-
of the chief Tibetan re-incaruate Lumas, tlie great lay
Seers of state, and the Chinese miuitster or Amlan. The in-
gots are confronted with a duplicate collection of rosaries, dorjes,
c, and that one jHirticular child who recognizes the properties
of the decease*l Lama is believed to be the real re-embodinient.
To ensure accuracy the names are written as aforesaid, and e-ach
slip encaseii in a roll of ]>aHte and put in a vase, and, after prayer,
they are formally drawn by lot in front of the image of the
emperor of China,* and the Chinese minister, the Amhan, unrolls
the pa!*te and reads out the name of the elect, who is then hailed,
Bs the great Orod Avalokita incarnate, hence to rule over Tibet,
An intimation of the event is sent to the emperor, and it is duly
acknowledged by him with much formality, atid the enthrone-
ment and ordination are all duly recorded in like manner.

Interesting details of the ceremonies as well as of the prominent
part played by China in regulating the pontilical succession, have

k CircuiDBtAntlat stories are told of Bucli applicants to the effect, that when only a
' montJis old tlie infaots have obtained the powor of speech for a few monifiitfi and
Dnned their pan^nts that Uie L&mas have left Totala to come and cUira them.

|*Tlic diatujit riJLagtis of Uada, south-west of Oarchliendo (Ta-chhien Lu) and
iiBug, liiive each produced a Dalai Lanm.
* The emperor Pun* Kieu Lung, who iliwl 1706, since his final subjujfation of Tibet,
has continued to receive homage even jKislhximauitly aa sovereign of the country.

(lianoo P., he. eit, L„ p. 290.)

THE HlERAHCnr ASD RB-ISCARSATK LAMAS,

, been supplied by Mr. Mayera' from tlie original Cbinese iIocq-
xnent of Sfeng Pao, the senior Aiubau at Lbib^ and fruin which
the following historic extract is made by way of iUustrutioti : —

I. Memorial drawn up on the dth day of the 1 2th month of the '20d
yearof Tao Rwang (January 30tb, 1841), reporting that, ouin:4tttutiii|

[an investigation among younj^ children for the embodiment of Dalu
L&ma, mitiLCulous »i^is, of undoubted authenticity, have be<«u veri^ej,
wliich is luiJ in u respectful memorial before the Sacreil Glance.
In the matter of the appearance of the embodiment of tht* Dnhi

I I^ima, it has already boon reported to your majesty that a vommum-
cation had been received from K^-Ie-taU'si-leu-t'u-sa-ma-ti Bakimhi re-
porting the diripatcb of natives in positions of dignity to inquirv iuto
the ciivumistauceti with reference to four young children bom i^
Tibetan parents, respectively at Sang-aog-k'iuh-tsung in Tibet, tk
tribalty of K'ung sa within the jurisdiction of Ta-teien-lu in Sse-chVaa,
and [two] other plnces. The chnncclior has now made a further re-
port, stating that iu the case of each of the four children minu'uloiu
signs have been shown, and that bonds of attestation have been dnvm
up in due form ou the part of members of both the priesthood and lai^
of the Tibetans. He annexes a detailed statement in relation to tUs
matter; and on receipt of this coiniuuuication your Majesty's semmU
have to observe that on the previous oceasion, when the embodiment of
the tenth Dalai Lama entereil tlie world, three children were dit>ciiT«r«4
[whose names] wore placed in the urn for decision by lot. A* U»
caiincellor now writes that each of the four children di^wverod by tbr
Khan-pu on thid occasion has been attended by auspicioas and eo-
coui-aging omens, we do not presume to arro^te to ourselves the nbok*
of any one of their number, but, as regards the whole four, have on tl»
one hand communicated in a Tibetan dispatoh with the chancellor n-
apeoting the two cliildren horn within the territory of Tibet, and ad re-
gardtt the two chil(lix*n born within the jurisdiction of the proWnce d
SzB-cb\vuu, hjive a<ldresj>ed a communication to the viceroy of that pn>
vince calling uiwn them re^-peotively to rerjuire the parent« and tutott
of the childi-en in question to bring the latter to Anterior Tibet. Ol
this being done, your miijesty't* servants*, in liceorduuce with the exist-
ing rules, will institute a careful examination in pertion, conjointly with
the Pansheu Enleni and the chancellor, and will call upon the children tu
recognize articlHs heretofore in use by the Dalai Lamn ; after which voiUT
servants will proceed with scrupulous care to take measui-ori for in-
scribing their names on slips to 1m> placed in the urn, und for the oeU*
bration of lujiss and drawing the lots in public. So soon as the in<!i-
vidual kIiuH have been a.t»u'taiuod by lot, your (Servants will forwaid *
further report for your majesty's information and fommundK. Thej
now prenetit for imporiid peruaiil a trauslatiou of the detniled sMe-

> W. F. Matieh, IllmdraUoM qf tk* lAmmitt .^^ttetm iu Tt'Ut, drawn Crwn Clriitf
""—— ,/./(.J.A,vi.(1872),p.aM «3.

ient of the miraculous t^igns attending the cluldren that were db-
Dvered oq inquiry.

[Enclosure.]

Detailed statement of the miiuculous signd nttendiug upon four
children, drawn up for his maje-sly's perusal from the despiitcb uf the
chancellor reporting the same : —

I. A-chii-oho-ma, the wife of the Tibetan named Eung-pu-taii-tseug,
li^nng at the Pan-j&-clmng post-station in Sang-ang-k'iuh-tsung. giive
birth to a mn on the 13th day of the IJth month of the year Ki-hai
fl9th December, 1830), upon a report concerning which having been re-
ceived from the local headmen, the chancellor de^-patched Tsze-f^iig-cbo-
m-'rh and others to make inquiry. It was thereupon ascei-tuined that
on the night before the fiaid female gave birth to her child, a brilliiint
radiance of many colours wuk manife.sted in the air^sulMiequeutly to which
the spring-water in the well of the temple court-yard changed to a milk-
white colour. 8even days uftci-wards. there suddenly appeared upon
the rock, behind the post-f«tatian, the light of a flame, which shone for
& length of time. Crowd;] of people baHtened to witness it, when, how-
ever, no tdiigle trace of tii'e remiiined, but upon the ixxk there was
manifested an image of Kwau Viu (AvalokiUi) iind the characters of
Na-mo O-iiii'to-Fo (AniiUibha), together wiih the imprint of footsteps.
On the night when the child whh born, the 80und of mui^ic was heard,
and milk dropped upon the pillars of the house. W'lien the commis-
cionem instituted their inquiry, they found the child .sitting croe«-
legged in a dignified attitude, i^eminj;; able to recognize them, and
abowing not the i^lightest timidity. They placed a i-osary in the child's
bands, whereupon he appeared as though reciting sentences fruni the
Sutra of Amita Buddha, in addressing his mother he pronounced the
word A-md with peifect distinctni^'i. II in features were comely and well-
armed, and his expression bright and iutellectual, in a degree superior

that of onlinary children.

In addition to the foregoing report, certi^cates by the local headmen
ad members of the priesthood and laity, solemnly attesting fiersonal
Qowledge of the facts therein set forth, were appended, and were
tranitmilted after authentication by the chancellor to ourselves, etc., etc.

II. Memorial drawn up on the Sth day of the 6th month of the 21st
tir of Tao Kwang (20th July, 1841), reporting the verification of the

bhild in whom there-embodiment of the Dalai L&ma has appearetl, the
drawing of lots in acconiance with the existing rule, and the fact that
the entire population of Tibet, both clergy and laity, are penetrated
with ft*elingK of gratitude and satisfaction ; ujion the memorial bring-
ing which to the imperial knowledge the Soared Olaiice ia reverently
be«^ught.

Yoiir servants luive already memorialized refTOrting that the em-
Imdiment of the Dalai Lama having made its appearance, a day hud
been fixed for the drawing of lots ; and they have now to state that

850 Tl/K iURRARCUV AND RR-INCARKATE tAJtAS.

tliey subBPquently received a letter from the chAiicellor to the efiwt \hA
the rluldren bad HUCOBSsively arriveii and liail all been lodged m t^
8aiiglm iiKiiiajntery at T£ K'iiig, to tlie eastward of f^nfm^ wbereupiiD lis
luul up|X)intt'd till* 2l!4t diiy of the 5th luouth for prooeediog to put
them to thti proof. On tlmt day, accordingly, your aet-n&ate |jmaiwfal
to the Sangha monastery in company with the Pao^eD Erdeni, ^
cliancellor, and all the hut'ukhCn, kJtan-pu, ko-pu-lvn, etc., when it i
aticortaincd by a carefnl inquiry into each individual case that th** tws
children bom respectively at SaDg-ang-k'iUh-toungaDd at La-kia jih-vi
in Tibet are both aged throe years, and the two children born rt-
flpectivoly iu the tribolty of K'ttng-fla in the district of Ta-taien-la ud
At the Tai Ntng monastery are both aged four years — that their per-
sonal appearance is uniformly symmetrical and proper, and tliatall altka
display an elevated demeanour. Herenpon the Panshen £rdeni aM
his aAsociiites laid before them for recognition the image of Hudi&t
worshipped by the late Dalai Lama, together with the bell-cUppO',
swinging drum, and other like articles used by him, all in duplicate^ tb*
genuine objects being accompanied by imitations. Tlio children tihovcd
themselves capable of recognizing each iudividuat article, without faea-
tation, iu pi-e^euce of the assembled clergy and people, who, an tliejr
crowded arnund to behold the sight, gave vent aloud to their admiraticui
of tlie prodijiy.

A despatch was subsequently received from the chancellor to tbs
effect that the supernatural intelligence of the four children bavio;
been tested by joint inveAtigation, and having been authenticated io
the bearing and l>efore the ey&sof all, he would re(]uest that the names be
placed in the urn and ttie let \y& drawn on the 25th day of the 5ih
month ; in addition to which, he forwarded alistof the names bestowed
in infancy on the foiu* cliildren and of the names of their fathers.
Your servants having in reply assented to the proponed an'angement,
masses were jierformwl during seven days preceiling the date in ques-
tion by the hiU'ukht'n nntl Lania^, of iiiotiut Pot^ia and the variom
mona-steries ; anil, on the appointed day, the Panshen £rdeni, tli«
chancf^llor, and their associates, followed by the entire body of L&mas,
chanted a roa.^ before the sacred effigy of your majesty's exalted
ancestor, the emperor Pure, offering up prayoi*s subsequently in devoat
Kileace. On the 25th day of the 5tb mouth your servants reverently
proceeded to mount Potala, and placed the golden vase with due devo-
tion upon a yellow altar before the sacred elfigy. After offering in-
cense and i»erforiuing homage with nine pi-ostrations, they inscribed
upon the slips, in Chinese and Tibetan characters, the infant-names of
the children and the nam&H of their fathers, which they exhibited for
the ini«peetion of the roHpective rolatives and tutors, and of the
assembled Lamas. This having been done, your servant, ITaip'u, recited
B chapter from the scriptures in unison u-ith the Pnnshen Krdeni and
the other [ecclesiastjca], in presence of the multitude, and, i-everently
seating up the inscribed slips, deposited thenv within the vase. The
slips being small and the uru deep, uotliing was wanting to secure per-

THE CmiD-HlBRARCH.

261

in^-ici!ftbility. After the further recital of a chapter by the Pan-
en Erdeni iind his associates, your servant, Meng Pao, inaertiug
I hand within the urn upon the altar, turned the slijw over and ovqy,
\\ tiine-^, and reverently proceeded to draw forth one of their
iber, wiiich he inspected iu concert with the cliildrcu's relatives and
htort* and the a.s8euibled Lamas. The inscription upon the slip was as
'Iowa: *'Tbe son of Ts&-wang-t5ng-chu, Tibetan, from the Tai Ning
lotftery. Infant-name, Na-mukio-mu-to-urh-tsi Present age, four
The remaining slips having been drawn out nnd inspected
ily, the Penshen Erdeni, the chancellor, with the greater and
■ hut'ukht'u and all the attendant Lamoti, exclaimed unanimously
Kh unfeigned delight ami gladsomenesa that " by the favour of his
bperiul majesty, who has given advanoement to the cause of the
Fellow Church, the establii<hetl rule has now been complied with forasoer-
kiiiiiig by lot the embodimeut of the Dalai Laiua, and the lot having
Bw fallen upon this child — who, the son of a poor Tibetan fuel-seller,
manifested prodigies of intelligence, abundantly satisfying the
Dirations of the multitude — it is place<l beyond a doubt that the
Cual and genuine re-embodimout uf thu Y)aXvL\ Lilma lias appeareil in
je world, and the Yellow Church has- u ruler for its governance. The
linds of the people are gladilened and at rest, and the reverential
%titude that inspires^ us humble priests is inexhaustible." After this
!ley performed with the utmost devotion the liomuge of nine prostra-
[»ns in the direction of your majesty's abode, expressing their reve-
cttial ucknowle«lgment8 of the celestial favour. Your servants ob-
ved with C4ireful attention that the gratitude not alone of the Pan-
eo Erdeni and his attendant ecclesiajttics pi*oceeded from the most
[icere feelings, but also that the entire population of Leasa, l»lh clergy
ad laity, united in the demonstration by raising their Imnds to their
lieatU in a universal feeling of profound satisfaction.

The in&nt is taken to Lhasa at such an early age that his

iQOther, wlio may belong to the poorest peasant class/ necessarily

accompanies him in order to suckle him, hut being debarred from

Hpe sacred precincts of Potala on account of her sex, she is lodged in

^The lay town in the vicinity, and her son temporarily at the

monastic j^ialace of Ki-gynl Phodan,- where she is permitted to

brisit her son only between the hours of \) a.m. and 4 p.m. She,

"together with her husband, is given an official residence for life in

a palace about a mile to the west of Potala and on the way to I)e-

puug, aud the father usually receives the rauk of Kunfft said to be

le highest of the five ranks of Chinese nobility,

> Aa, for example. In the case of the eleventh Grand Lima, whose father waa a
poor fiwl-seller,
* A neither accouDt r^lATER, /or. rir., p. 29S) fttat^a that be is kept at the "Jih^kia"
oiui^bery to the east of Lhasa, or "Chih-ta-waug-pu."

At the age of four the child a^suuie^ the monkish garb and ton-
sare, and receives a reIigiou.«« name, and ig duly enthroned tt
Potala in ^eat state and under Chinese aospioee, as shown from
the annexed state paj>or: —

" MemoriHi dated tbe 18tb day of the 4fch month of the 32nd rear d
Tbo KwADg (2Tth May, 1H42), reporting the conclusion of the ceremoDf
of enthronement of the embodiment of the DaUu L&ma. ...

** In obedience to these commands, Your 8errant« proceeded on iht
13th day of the 4th month in company with the CJtatuj-Chia Jfutulkf*
(the Pekin metropolitan) and the chnncellor, followetl by their subor*
dinate fuuctiunaries, the hut'ttkht^u, Ldnuu, and Tibetan officials, to tbe
mouuBtery on mount Jih-kia, for the purpose of escorting the DiiUi
L&uul'b embodiment down the mouotjun to the towii of Chih-ta-hwruig-
pu, on the eiiHt of Lnst«a, whore his abode wa« teni|K>rarily estiiblifbed.
Yoar servant**, in respectful conformity with the rules for attendnnce
upon tbe Dalai Lama, appointed detachments of the Chinese gurrisoo
troope to form an eucampmeut, and to discharge the duty of body-
guards during the two dnyti he remained there. On tbe 15tb, y«iur
servants escorted the embodiment to the monastery at mount PoIaU,
where reverent prostrations were performed, and the ceremonial ol>ser-
vances were fultilleti befoi-e the liacred eftigy of your majesty's elfr
vated ancestor, the emperor Pui-e. Ou the 16th, your servank
reverently took the golden scroll containing the mandate bestowed bj
your tnnjeHty upon tlie Dalai Lama's embodiment, together with Ihf
sable cape, the coral court rosary, etc., and the Kum of ten thotisand
toela in silver, being your majesty's donations, which they caused to be
wmveyed upon yellow platforms to the monastei-y Ht mount Potala, anJ
deposited with devout care in ilue order in the hall called Ta Tii K&iig.
The conch and piiIow» were then arranged upon the divan ; and nn
the arrival of the Dalai Lama's embodiment in tlie liall, your !a«r\-ant»
and the secretary of the Cf'ttny-chut JJut'vlfit'uy reverently read out xh«
golden scroll, embodying your majesty's mandate, to the peru&al of
which the emhudlment listened in a kneeling posture, facing toward
the east. Aft«r the reading was concluded, he received with venera-
tion the imperial gifts, and performed the ceremonial of three gonnflwv
tions and nine prostrations in the direction of the imperial aliode, th«8
testifying his rei^pectful gratitude for the celestial favours. Having
been invested with the ganneutt* confen-ed by your majesty, the em-
bodiment was sup{X)rted to hii^ seat upon the throne ; whereu[>on tlie
chancellor, nt the head of the Tibetan priesthood, intoned a cliant of
Dharani formulas, invoking auspicious fortune. All tbe hutUikfttu and
Lamas having performed obeisances, a great banquet wjis opened, and
^the ceremonial of enthronement was thus brought to n close. The <iay
attended by the utmost fine weatliei-, and eveiything parsed off
auspiciously and well, to the univoi-sal delight of the entire body of
clergy ond laity of Lawsa. Thi^ wu accordingly bring to your majesty's
knowledge ; and in addition we have to state, that as the embodiment

UIS TRAISING AND MiyOHITY,

253

! the Dalfti LSma has now been enthroned , it ift proper, in confonnity
jlth the existing rules, to cease henceforth from Ufiinjr the word ' em-

iLment.* Thiit we accordingiy append, and re8|>ectfuliy bring before

ir mnjesty'a notice." '

He is now adraittecl a« a novice to the Nam-gyal monastery of
Dtala, and his education is entnist-^d to a special precejttor and
pistants learned in the scriptures and of unblemished character.*
At the age of eight he is ordained a full monk and abbot of

le Nam-gyal convent and head of the Lamaist church.
The Dalai Lama is, as regards temporal rule, a minor till be
iche» the age of eighteen, and during his minority a regent
rries on the duties of temi>oral government. And the frequency
th which the Dalai Lama has died before attaining his majority

ives Home support to the belief that the regents are privy to his
»mature death ; and the Chinese government are usually credited

sup]x:>rtiDg such proceedings for political purposes.
On the death of a re-incarnate Lfima, his body is preserved. The
mba of the Dalai, and Pan-cli*en I^nmas form conspicuous gilt

nonuinents, sometimes as many as seven storeys high, named

tu-tuA,^at PotalaandTashi-lhuni>o. The holiness of such a Lama
estimated in proportion to the shrinkage of his body after death.
The temporal rule of Tibet is vested in a Lama who has the
title of " kiug." For when I^ag-waft acquired the temporal
power he retained this title for one of his agents, also called "The
regent,"* and "Protector of the earth,"* and "Governor,**' and

(jy the Mongols Noitxen-Khan.
\ A regent is necessary to conduct the temporal government,
specially under the system of papal succession by re-births, where
he new Dalai r>ama does not reach his majority and nominal
succession to temporal rule till his eighteenth year. In order to
^kvoid plotting against the hierarchs, Nag-wan ruled that the regent
^TOUst be a Lama, and he restricted this office to the head Lfimas of
the monastic palaces or Ling of Lhasa, named Tan-gye-Hng,' Kun-
de-liug,* Ts'e-chog-ling,^and Ts'amo-ling,^*^ whom, he alleged, by a

*i Mavbr. lot. eit., p. 286.
« Ttu' prcM^cptor o( the tenth and olevonth Grand Loinas was " Kia-Diu>pa-l«-i-lu-tan-

prr-gyain-lao." Maysu. It^ eit.
> sku ndun. * tiyal-taliab. ' Sa-Kyon. » de-«id.

' b8Tan-rgjiui-gIin. ' Kiin-'(tu.i gliii * TAi'-nicIi*op glift.

^ Ts'a<m<>-Klii'^ A Lima of thiK tnon.-u;t)c pftlarc and a mt^mber of Sera, became
the celebrated regent Tsha-tur numa<lianp ( ? " Xomf n Khan ").

254 THE HIBHAHCHY ASD HK-jyCAHSATE LAJf.iS

polite fiction, to be re-embodiraentfi of tbr spirits of the four mort
celebrated ministers of the monarfhicnl period. Thus the spirit of
king Srofi Tsan Gampo*8 miuister Lon-po Gar is believed to t*
iJnoarnate iu the Laina of Tan-gye-liog. The o6Sce when falling
leant through death (or deposition) passes cccterla pai'ihtts tuthe
surviviug senior of ihoae Lings. The present regent (1893) i»
the Kun*de-ling Liima. The regent is assisted in the government '
by four ministers called Kd-lmi,* who were formerly all laymen, bat
now some of them are being replac^ed by Lamas; also secretaries
(A'a-tiu/i) and district magietratos (Jofi-pon). And the two
Chinese political resident's, or Am bans,' have administrative as well
i consulting functions.

With such large bodies of monks comprising so many fanatical
elements, and not at all subject to the civil authorities, wbo, in-
deed, jwssess almost no police, it is not suqtrising that /nu'rt* are
frequent, and bloody feuds between rival monasteries occasional^
happen. Every monastery has an armoury, and in the mijaor
quarrels the lusty young monks wield their heavy iron pencases
with serious and even fatal effect.

Since the temporal power {)assed into the hands of the Lamas,
the Tibetans who, in Srofi Tsan Gamiw's day, were a vigorous
and aggressive nation, bave steadily lost ground, and have been
ousted from Yunnan and their vast possessions in eastern Tibet,
Amdo, etc., and are now hemmed in by the Chinese into the more
inhospitable tracts.

» " Ve-ba shun."

3 bKah-blou.

' " Amban '' Is not Chineflf. It i» jirobably Manchu or Mongolian, cf. Koce^ L„ 51.
Tlie resident imperial minister of Ti^K't is colloquiAlly called Chu'tsaA ^ukJidii. tiul
he is always a Manchu, that is, of the ruling race.

ISOLATION from the world has always btsen a desidera-
tum of Huddhist monks j not as penauee, but merely
to escape temptations, and favour meditation. The
^K. monastery is named in Tibetan Goii-pa^ \TiIgarly

^^bo7i\rp(if or ** a solitary place " or hermitage ; and most monas-
^neries are situated, if not actually in solitary places, at least some
distance ofl' from vilhiges, while around others which were origi-
nally hermitages villages have grown up later.
^h The extreme i^jolation of some of the Tibetan cloisters hae its

1 After Hue.

3dgrin-|Ni. The title C'og-fldf, or CKoi-d*^ ». ** reltgions place," ia cspM»&lly applied
to temple-monasteries within a village or town. " Lin,'' or "continent," is appUetl to
tlie fonr greatest monasteries of the established church especially aiiKocULed with the
poral Kovertimont, and is evidently suggested by tlie Tour ^rt-at fabuloiu cunti-

nts of tlie world. gT^sug-Iag-k'an' U an academy, though it is us<-d for temples
frequently.

we

^Pbcn<

356

MONASTERIES.

coanterpart in Karope in the alpine monasteries amid the erertast-
ing snows. Some of them are for the greater part of the vear
quite tMit off from the outer world, and at favourable times only
reaebuble by dangerous ]>aths, so that their solitude is seldom
broken by visitors. The monastery of Kye-lang in Little Tibet
standi on an isolated spur about l:i,0()0 feet alwve the sea, and i^
apijroached over glaciers, so that sometimes its votaries are buried
under av'alanches. And the site is usually commanding and pic-
turestjue, Shergol in Lacliik, like so many mona»t«rie8 in cen-
tnd Tibet, is set on the face of a cHif. It is "carved oat of a
honeycombed cliff, forming, with some other cliffs of the same
description, a giant flight of stairs on the sloj* of a bleak moun-
tain of loose stones. Tlie Gompt itself is painted white, with
bands of bright colour on the projecting wooden gallery, so that it
stands out distinctly against the darker rocks. There is not s
sign of vegetation near— all round h a dreary waste of stone.'

Such remote and almost inaccessible sites for many of thfr
convents renders mendicancy impossible; but begging-wit h-the-
bowl never seems to have been a feature of Lamaism, even when
the monastery adjoined a town or village.

Kevenil monasteries, especially of the Kar-gyu sect, are called
"caves" (hei-mitages) (or iak-p'n)^ although any oaves which
may exist accommodate only a very small pro[>ortion of the residents
of the cloister so named. Yet many gomjias, it is reported, paased
through the stale of c*ve-resideuce as a stage in their career*
Firstly a solitary site with cave:* was selected, and when the monks
by extra zeal and piety had acquired sufficient funds and influence,
then they built a monastery in the neigh Iwurhood. While, if th©
venture were not financinlly successful, the hermitage remained in
the cave. One of these struggling cave-hermitages exists at Ri-
kyi-sum near Pedong, in British Bhotan. Such caves, as a rale,
are natural caverns, wholly unadorned by art, and are si^ecially
tenanted by the wandering ascetics named Vogaciirya and Zi-

> Mr. KNtoKT, lae, eii., p. \Xl, wlter? a picture of tlie inonutory ■Uo is giren.

■ Undftr thia heading come tlie four great oavei of Sikhim Imllnwetd as tltf traditiiiuil
abodM of St. Padina and LbaUiin Ch'embo, and now thf ohjecte of {litgriniagp tnrpii to
Limajt from Tibet. T1ie«e four caves ore distinguiihed at.'Ciurding to tfae four cardinal
poinU, vijt. : —

Tin- NouTH /.fci-n Jli'Ap'M, or "the old cave of Ood'* liUI." It \a aittiated abocift

THE SITE ASD ITAMK,

357

The site occupied by the raonaatery is osnally commanding and
f>ft«n picturewiue. It should have a free outlook to the east to
catch the first rays of the rit^ing sun ; aud it should he built in
the long axis of the hill ; and it 18 desirable to have a lake in
front, even though it be several miles di«itant. These latter two
pondiiions are expressed in the couplet : —

Hrbe

'*Backtothehin-rnok.
And tnint to the tarn."'

le door of the assembly room aud temple is caterie jHiribua
built to face eastwards. The next best direction is south-east,
and then south. If a stream directly drains the site or is visible a
short way below, then the site is considered bad, as the virtue of
the place escapes by the stream. In such a case the chief entrance
ifi made in another direction. A waterfall, however, is of very
good omen, aud if one iH visible in the neighbourhoood, the en-
trance is made in that direction, should it not be too far removed
from tlie east.

The name of the monastery is usually of a religious nature,
ideal or mystic, or, like De-pung, borrowed from the name of a
celebrated Indian monastery ; but others are merely place-names
which are often descriptive of the site,' thus : —

^P TASHi-LHtrN'po. " Tho mass of glorj',''
Sa-6KTa, the tawny soil.

MiK-r>oi^uS', " The place of perfect emancipation."
The "HiMis," monastery in Lndak is called "The aupport of the
meaning of Buddha's precepts/*

Utive davH' jounif^jr to the north oT Tuhiding, along a inoui difficult path.
Tliin i« thr inrMt lioly of ttii> series.
|TI»e South Kuh-^it> mA p'w, nr *'c^vi} of tlip <HxmIt fairioB.'' Here it U Bald ie a

liot spring, and in\ llie rock arc mariy f<.Hiti»rint» nHcribed to tht? faJrica.
' The East hKw^/u, or "secret cavt'."' It li(.'» bt'tweMn t)ie Tondon^f and Maiiiom
mounlainsi, flb<mt five iniU'B from Yangiing. It is n vast cavern roputnl to
extend by a bifurcation to both Tcndang and Mainom. Pcoplf go in \»-itIi
torchep about a quatcr of a mile. Its h'L'Ight varies from flvf feet to onr
hundred or two hundred fopt.
I The W«»r hDt^'eti j/u, or '*eavL' of (irent HappinoHA." It i^ in the (mow near

Jongri, and only roacliatile in thi^ autumn.
> rgyab ri t>nig dai'i nultin ri tnro'o.
^ See my " Place, Ki^tr an<l Mountain Names of Sfildiim," «(«-., y.J..v.B.. igfll.
»., 179.

258

MONASTEltlEi^.

aA-Aa-chS-uJI (Aikg.y SaiigacJnImg) gsan, Ai>ci«t or occult, 4~
spell or magic + c'cw religion + glin, a place. **Tbe place oEj
occult mystic religiou.'' A catholic Buddhist muDAfitc-r}' oprai to!
<Ja8B«e, including deformed persons, nun^, Lcpcbas and I^mboK-

pAj>iu-TAS'-THa(.4n^.,Pemiougclii) ~ p(xdma{}»r. '*paina")a]otaB + ya»,
perfect or pure + rUe^ the highest " the monastery of the 6uhlia>e
perfect lotus (-born one, i.e., Padmn-tarnhhava) .'* A mooastei;
profesiaiig, we believe, only well-born, celibote, and undefarnicd
mouki;^ and Ohpcciidly aAsociated with St. Padma, who i& worshi{i|ied
bore.

Ta-ka TAjiui-ui-S; (.4»^.,Tashiding) = brag (= tag,) a rock + dZar, whiU
+ bkru-sui [pr. tashi) glory + Xdvng^ a soaring up or elevatiuo.
The oriKiual name is likely to have been 'bring, pronounced " ding,"
and meaning the middle, with reference to its romaiiticnHj
elevated site between two grent livers at their jtinction. " Tl»
gdmpa of the elcvutcd glorious white rock." The bite, a bold bi^li
promontory at the junction of and between the Great BangU and
Katong rivers, is believed to have been miraculously raised up bjr
8t. Padma, and amongst other traces a broad longitudinal while
atreak in the rock is pointed out as being the shadow of that
saint.

Phodaji (Aiuj.y Fodung) = p'o-ldati^ a sloping ridge ; such is the aite
of this gtimpa and the usual spelling of the name. As however,
this i^ the " chapel royal " of the rija, it fleems posaible that the
name may be ito-bvan {pr. p'o-dan) = palace» " the gumpo of tbf
palace."

I^-BuAN — bla, a contraction of Lima or high-priest + 6i-a», a dwelling.
Here resides the hierarch or chief Lama.

[iV'.ii.^This is one of the very few words in which br is lit«rall;
pronounced as spelt.]

DoBJK-LiSf (yJH//., Darjeeling) = rrf^r^V "the precious stone " or eccles-
iastieal sceptre, emblematic of the thunder-bolt of Sakra (Tndrftcr
Jupiter) -I- giiiiy a place. The monastery from which DarjTliag
takes its name, and tbe ruin^ of which are still visible on observn-
toT^'-hill, was a branch of the Dorjcling, ustmlly curtailed into
Dtwling {Atu/.j Dalling) monastery in native Sikhim ; and to dis-
tinguish it from it« parent monastery, it was termeil Ank-dit
Dorje-ling (dbnjiy, power + brfus, accumulated or concenirated) on
account uf its excellent situation, uud powerful poMbilitie«.

Db-t'aS = /><!, a kind of tree {Daphne />CT/>vrc/<rflr, Wail.), from the hark
of which ixipes and paper are maile + ('«'"'i * meadow = "the
giimpa of the l>e meadow." Here these trees arc abundant

Ri-obN (Anf/., Ringim = (ri + dyt^ti, a hermitage = "the hermitage
hill." It ifl situated near the top of the hill.

T6-J.u>- = n^o, astone 4- ?mh, a valley. Tliis valley is remarkably rocky,
and avalanches of stones are frequent.

Ex-OB = dben (jjr. en), a solitary place + Ic'e, a tongue. A monasteiy
on a tongue-shaped •ipur.

Dc7D-Da = agruh ipr. "dub"), a hermit's cell + B<2tf, aplace. "Tho place
of the hermit's cell " — the oldest monastery in Slkhim, foumled by
the pioneer missionary Lha-tsun Cli en-bo.

P'KT-ziS =• p'an blias or profit + h:ait, excellent. The monastery of
*■*■ excellent blias.''

Kahm-pal-u (Awj, Ket!iu|>eri) = lalc'&j heaven + Bpy<A (pr, oho) to
aocotQ[ilL^h or roach -f- il^/u?, noble 4- ri = the mona tery of *'the
noble mountain of the Ganida (a messenger of the gods) " or " of
reaching heaven."

Ma-ni = ma-Dif a tablet inscribed with "Om m&ni, etc.," a Mendob.
" The ^ompa of the Mondoii "; here the gSmpa was erected near
an old mendoDg.

Sb VON '^ Sif &. sloping ridge -f »ium, depressed. It is Mtuate<l on n
depressed sloping ridge , and h also spelt grigs {pr. zi), a ftee-er or
beholder, + xaiton, to suppress ; and in this regard it is alleged that
here 8t. Padma sambhava beheld the local demons underneath and
kept them under.

YAit-CAjif = ya«, [Mjrfect, also lucky + Hffan, a ndge. " The monastery
of the Uicky ridge."

IjHvs-tsk =■ lAun, lo^ty + rt««, summit. "The monastery of the loft^
summit."

Sam-tsb = m/inij a division or district + r/«. "Lofty division" one
of the subdivisions of native Sikhim, on the ilaiik of Tendong. It
is proboble that this isa Lepoha uumo from /«> = *' Seat of govern-
meut/' 114 the hite is a very old Lepcba one.

Tsus-t'aS iAtuf.f Cheungtham)= hUtm^ & queen; also " i-eapccted one,"
».?,, a liuna or monk ; altto marriage + /A<r«, a meadow. This
gompa is situated overlooking a meadow at the junction nf the
Lacbhen and I.Achhung rivers. It may mean "the meadow of
marriage (of the two rivers)/' or " the meadow of the Lamas," or
*' the meadow of Our Lady " — its full name as found in manuscript
being "b/«in-HM) rin-chen t'an" implies that the Uimas derive its
name from "the precious Lady (I)urje-p'ag-mo) " whose image ia
prominently displayed within the giimpa.

Kak-leS' {Antj.j Rawling) = ro/^, excellent or high -(- g?m, aplace. This
monufitory is situated on a high cliffy ridge.

KtTB-uir (jIwjt., Nobling) = nuh, the west + glin = "The gompa of the
weatem place or country." It lies on the western border of Sikhim,

DB-Kn-u5f Cvl/tj^ , Dikiling) = b<i«-sAryid, happiness + gliit = "The place -
of Happiness." It is a rich arable tdto with the beer-millet (nrui^ca)
cultivation.

The sit<* chosen for a monastery must be consecrated before any
building is begun. A chapter of Lamas is held, and the tut«?lary
deity is invoked to protect the proposed building against all injury
of men and demons. At the ceremony of laying the first stone
prayers are recited, and eharras, together with certain forms of

S 2

360

SiOA'ASTKRIE^,

benediction (Tashi-tsig jod), together with relics, are deposited in
a bollow etoue.' And other rites are done. And in repairing &
sacred building somewhat sirniUr services are performed.

The size of the Tibetan nionasteriet* is sometimes immeDM^
several containing from 3,(KW) to 10,000 monks, in this the nn
priest-ridden country in the world. The larger monasteries
hke small towus, as seen in the original drawing of Ta«hi-lh
here given, with long streets of cells, two or three storeys hij
and usually surrounding small courtyards which generally con-
tain a shrine in the centre. The chief building is "The assembly
hall," which, however, is practically a temple, and is considered
under that head.

There are always small balls for teaching purposes, as the
monasteries serve also as colleges. But these colleges are for the
cK^rgy alone, a.< Liimas, unlike Burmese monks, are not the
schoolmasters of the people. They teach only those who enter
the order. And the lay populace have to be content with the
poor tuition obtainable in a few schools (Lob-ta) conducted hj,
laymen.

The architecture seems to have preserved much of the mediffi
Indian style. Mr. Fergusson shows - that Xe|>al, in its architeci
as well as ethnologically, presents us with a microcosm of I
as it was in the seventh century, when Hiuen Tsiang viai
it ; and that the .Sikhim monasteries show a jjerseverance in
employment of sloping jambs (as in the Tashiding doorwa;
as used two thousand years ago in the Hehar and early weHtem
caves; and the porch of the temple at Pemiongchi shows the form
of roof which we are familiar with iu the rock examples of India.

The architecture of the monastery resembles that of the houaee
of the wealthy Tibetans, and is often ostentatious. It has been
descrihed in some detail by Schlagintweit, Hue, Rockhill,' etc,
as regards Tibet, and by General Cunningham and Mi'. Conway as
regards the large monasteries of Ladak. The monasteries in
Sikhim are mean and almost devoid of any artistic interest.

) ScuLAU., 178. who Uiort- trAtiHlaU-s thr hintonc^l docuiiifut on the founding of

■i Hia. Ind. and EaU,,. .l/rA., p. 299, rt teq.
3 FiglirWl by HoOKKU, ifim. Jnnr.

* .Sif Also ilc-tnilitl (Wcriptioii n[ tlitt houwii of tlie Laiiia« nf Kunibum in Land ^
tht LAmtUt p. 65.

'r:f.

CAirrAS AND MESDOXS.

As wood is scarce in Tibet most of the raoiiaateriea are built of
>ne or suu-dried bricks. Most have flat roofs, some are in the
lineee style, and -most are surmounted by the cylinders of yak-
iir cloth crossed by a few white ribbons at right angle:^ to each
tber, and topped by a crescent and spear, as in figures, and a
of yak-hair cloth bearing similar stripes in the form of a
Jitin cross closes the windows. In the outer Himalayas the cells
ad dormitories and other buildings cluster round the temple.
id in the temple-monasteries, the ground floor is without win-
lows and is generally used as a storehouse, and the upper storeys
reached by a staircase or an inclined beam on which uoiehes
re cut for steps ; and the scanty furniture is of the plainest.
The well-known Indian name of a Buddhist monastery, namely,
!i, or Saiigharfima ('*tho resting-place of the clergy*'), more
trictly applied to the grove in which the monastery was situated,
applied in Tibet, which ia almost destitute of groves, to the
luditorif or library of the monastery.^

v^

v--«* ^y

Cu'Ofil'BX ASO aU>>I>0»r IN LADiJU*

Lining the approaches to the monastery are rows of tall

I Cf., Jaesch- i>., 4.

* After Mr. Knigfat

362

MOI^ASTKlilKS,

** prayer "-flags, and several large fuuereal monuments — Ch*orieR
and long wall-like M&tuloii monuments.

The Ck'or-
tena,^ literallj
"receptacle for
ofiferinjfs,*** are
usually solid
conical masonry
Btructures, cor-
responding to
the Caityafl and
Stupasor"Topes"
of Indian Budd-
hietm, and origi-
nally intended
as relic-holders;
they are now,
mostly erected
as cenotaphs in ^

Buddha or of (± Ob'ort»n .Srtf»i or " INitw ").

canonized saints; and they present a suggRstively fanereal appear
ance. S.ime commemorate the visits of Lumaist saints ; and
miniature ones of metal, wood, or clay often adorn
tlie altar, and sometimes contain relics.

The original form of the Caitya, or Stuiw*,* wb*
a simple and massive hemisphere or solid dome
(garftfu(, literally *' womb " enclosing the relic) of
masonry, with its convexity upwards and crowned
by a square capital (ioran) surmounted by one or
more umbrellas, symbols of royalty. Latterly they
became more complex in form, with numerous
plinths, and much elongated, especially in regard
to their capitals, as seen in the small photograph
here given.*

BOAZBN CaITTA.
(from TIbatO

1 mCh*od.r-t«n. » Skt^ iMi-ffarhha.

3 Of. nuDO»., Jl^ ^, r fq-t for drvcnptlons ; also liia riows about the rMtiectiT*
ineaoinitB of •' Cait>'n " » *3 " ytiipn."

• In Mr. H<«l(r»"»n'h collection aro nwirly one hundred drawtnirs of Caityas in Nefikl ^.
FKH«rs50N's fl'*t Ind. iiHff Rut. .4rM.,303; Fkbo. and ilt'iuiua' C'lwrfm/rfrj ,- ala$
CvNsnto ham's Ithilta Topis, p. 12.

The Lnmaist Oaityas, or Cb'ortenr^, are maiuly of the two forms

are shown. TLey generally adhere to the Indian type; but differ
conspicuously in that the dome in the commonest form
IK inverted. Both have more or less elaborate plinthfi, and on the
sides of the capital are often
figured a pair of eyes, like the
sacred eyes met with in ancient
Egyptian, Greek, and Roman
vases, etc., and believed to be
connected with sun-worship.
Above the twnn ia a bluntly

>nical or pyramidal spire,
imani, of thirteen steij-
like segments, typical of the
thirteen Budhisat heavens of
the Buddhists. This is sur-
mounted hy a bell-shaped sym-
bol (usually copi>er-gilt) called
the hdsit, the handle of which
forms a taj»ering pinnacle
sometimes modelled after a
small Caitya, but often
moulded iu the form of one or
two or all of the following-
objects : a lotuK - flower, a
crescent moon, n globular sun,
a triple canopy, which are
finally surmounted by a
tongue-shaped spike, repre- [^
senting the jyoti or sacred light
of Buddha. And sometimes
round the base of the kaJ.»i is a gilt canopy or umbrella {calTa),^

Many of the Lfuniist Cait^^as are, like those of the Japanese,
symbolic of the tive elements into which a body is resolved upon
death ; thus, as in the annexed figure, the lowest section, a solid
recUngular block, typifies the solidity of the earOi ; above it water
represented by a globe ; fire by a triangular tongue ; air by a

^

TiuBTAN Co'dbtbh, OOSUCOR TOaM.

■ CuvKmanAif's BAilta T<^tn, 12.

264

MOyASTElUES,

crescent — the inverted vault of theflky,Aiide<A«>*byftn acnmimtad
oircle, the tApering into sijace.

A mixuatur« CiCoHcix^ containing an enormous namber of fiuull
images of Liimaist deities, in niches nnd in several
inner comjartuients within folding doors, is called
*'tlie glorious (C/tWten) of many doors."* It is
carried about from vilUge to village by itincfant
Lfimos for exhihition to the laity.

In the wealthier monasteries the Cb'ortens are
regularl^v white-washed.

The Meiidoii8, as figured on page 261, are long
wall-like erections sometiraes over a mde in length,
wliich divide the road into two lateral halves to
allow of the respectful mode of passing it, namely,
with the right hand to tbe wall. They are faced
with blocks bearing in rudely cut characters the six-
syllabled mystic sentence ** Oj^i wa^t* piidme hu'^"
— the same which is revolved in the " prayer-
wheels,*' and usually called Matyi ; and its name is said to be
derived from these, namely, M(tr^l-(Uyi\ or "The J/fUi*- faced." It
usually has a cftortoi terminating it at either end ; and occa-
sionally it contains niches to burn incense or to deiwsit the smali
clay funereal Caityas,' and also bears coarsely outlined figures of
the three especial protecting divinities of Lfimaism.* As it is
a pious act to add to these " Mani " slabs, a mason is kept at the
larger temples and places of special pilgrimage, who carves the
necessary number of stones according to the order and at the
expense of the donating pilgrim.

The small cairns, surmounted by a few sticks, to which rags
are attached by i>assers by as offerings to the genivs loci, like
the "rag-bushes" of India, are called Lab-ch'a, and figured at page

286.

As with all sacred objects, these monuments must always be
Bed on the right hand,* according to the ancient custom of

showing respect. And thus, too, it is that the prayeiw?yl!nder8

must always be turned in this direction.

In addition io the foregoing objects, there is frequently found ia

1 Ta-thi-ff^MiiaJk. ' d^arma-faiim. ' The Rig^nM gott-po. * faiutntsltitut.

^

Ibe viciHity of the monastery a stone peat called a " throne " for

18 head Lfima, when he gives al-freaco inHtruction to his pupils.

le of the reputed thrones of the founder of Sikhim Liiiuaism

lists at the Pemiongchi Ch'orten, where the camp of viaitore is

asually pitched.

There is no regular asylum for animals rescued from the

atchers, to save some person from pending death; but occasion-

lly such ransomed cattle are to be found in the neighbourhood

of monasteries where their pension-expenses have been covered by

donation from the party cured. The animals have their ears

ared for a tuft of coloured rags as a distinctive and saving mark.

In Sikhim not far from most monasteries are fertile fields of

xwnva {Eletiaiiie corocana), from which is made the country beer,

beverage which the Sikhim and Bhotanese monks do not deny

Tthem selves.

Over 3,000 monasteries are said to be in Tibet, But be-
are giving a short descriptive list of some of the chief monas-
*ries of Lumadom it seems desirable to indicate the chief pro-
rinces into which Tibet is divided.^
Tibet is divided into three sections, namely : —

1. Piid or "Tibet" proper, or the provinces of U and Tsang,
tience the name " Weitsang" applied to Tibet by the ('hinese.

2. High (or Little) Tibet, or the northern provinces of Tod,
rfari, and Khor-sum.

3. Eastern Tibet, or the provinces of Kham, Do, and Gang.
In Tibet proper the central province of U and the western one of

'Tsang have their capitals at Lhiisa and Tashil-huupo respectively. U
contains the districts of Gyama (and Konghu. including Pema-
Koi), Di-gung, Tsal-pa, Tsaug-jxj, Che'-va, Phag-du, Yah-sang,and
Yaru-dag, including the great Yamdok lake. Tsang comprises
the districts of north and south Lo-stod, (jurmo, Oh'nmig, Sang,

Jknd S'alu.
Little Tibet is divided into the three circles of sTag-mo Ladvags
" Ladak "), Mang-yul S*ang Shuih, Guge Bnrang ("Purang"),
' The b«6t Temicular account of thp gtm^aphy of Tibet ]■ contained in the
Dttam-ling Uye-Blic of Lama, Tean-po N'otnnn Klian of Amdo, and truulatod by
Haut, J.A.S.B., 1887, p. 1, teq, ; Csoma. J.A.SJl, 1832, p. 123. For sctnitific
gf4>graphy, s«« MAitKiUMS Tibtt, Indian Survey Reports, Pn-jvaUky, KockhilU otc.
^ D'Akvu.i^'a lunp of 1793, compiled ou d.ata supplied by Limafl, \6 utilt iiur chief
ittftarity for a large portion of Tibet.

k

r

tg the districtB of Punuig, Bfaag-jal Sangs-dKar. bCbV
tXas'a, sBal-te, Shang-shung, upper and lower Kbrig-!»e»
East Nan includes I>ok-t*al and lake Manasarov'ar. The Uutik
and Balti districts of west Nari were conqaered by Kashmir in
1840 and are now Britieh dependencies. Ka-cUe, K>inetime£ used
synonyuiously with Kashmir, includes the lofty northern steppes
and the gold fields of Thog-Jalung.

Kaatem Tibet is the most iio[)ulou^ section of the country. Tbe
greater part of the low-lying Do province (Amdo) seems to have
been detached from Tibet by the Chinej*e about 1720. The south-
eastern province of Kham borders on Assam and upper Burma,
ittad includes the districts of Po, Lhari-go. The Gang province
oonsista mostly of high bleak ridges, Pombor, Tsawa, and Tsa-
Ch*u. The northern Tsai-dam, comprising many marshes between
Nan-shnn and Altentagh mountains, is peopled by Tanguts and
Mongol'!.

The chief monasteries of central Tibet are t —

Sam-yas, which as the first monastery founded in Tibet, doaoi?«e fiakf
mention.

Its full title is " bSam-yas Mi-'gyur Lhuu-gyis grub-paT Tsug-lug-
K'an " or '* The academy for obtaining the heap of unchanging
Meditation."

The explorer Nain Singh resided in this monastery in 1874 and bss
given ft good account of it. It is situated (N. lat. 29" 20\ E. long.
91* 26, altitude about 11,430ft.) about thirty miles to the S.E. of
Lhasa, near the north bank of the Tsang-po river amidst hillodcs of
deep sand, clothed with scanty herl)age. It was built about 74 by
Thi-8ron Dotsan with the aid of the Indian monks, Padma-sajnbhATa
and ^Dta-rakshita, after the model of the Udandapur,' temple-
monastery of Bihar. But the building is believed to have been alto-
gether mii'jiculous, and an abstract uf the legend is given undemeatli.'

I For sonie details eec ^kat, In /. Jinrld. Text*. Ind., i., p. 4, ttq.

0 To consecrate the ground and iirociirf .«upemAturaI workers St. rndma otadtf Ibe
^magic-cfrclf of rDo-r je-r*ur-pa witli coIour«I stonc-duBt, and hoving the K'ro-wo oT

I flre kindfl, and all the necessAf}' nfftrings arranged in his presence, h« wunhippcd
for seven days. Then Uie five Jiiuu (Dliynni Huddtiiut, (jyal-wa-rigi-lna) appcjurd
to him, and the king, being eiiip<iwi<rt'(i, uImj tiaw iJie fnct's of these lire. Then the
Guru created scvemi tncaniationx at \uiav.Al, iroinF* of wliom eut«red tbe Ma^^ala*
while H»nic fli-w up iuUi l\w eiky. Ttifne inranintions causud the Tlbetu de^ilf tO
bring ntom's aud wikhI fr»in the lulls and rivers. ,in>.l thus the foundation of
academy wa« bt^guti. Human b^ing.i built it liy day, while the devils worked at
DJght, and bi> Ihc jfrt-at wnrk rapidly pr«>gro«sp<l.

When tbe king saw tlte great pUcft of gatliercd wood lie was surprised and was

SAM'YAS.

267

[Part of the original building yot remains. The monastery, which
3tatDS a large temploj four krge colleges, and several other buildings,
f enclosed by a lofty circular wall about a mite and a half in circnm-
ence, vrilh gates facing the cardinal points, and along the top of the
1 are many votivo bride chaityaa, of which the explorer, Nain Singh,
anted 1,030, and they seemed to be covered with inscriptions in
oient Indian characters. In the centre of the enclosure stands the
Bmbly hall, with radiating cloisters leading to four chapels, facing
< equal ili-stanoes the four sides of the larger temple. Thift explorer
^otes that " the idols and images contained in these temples are of pui>e
gold, richly ornamented with valujible cloths and jeweltt. The candle-
sticks and vessels are nearly all made of gold and silver." And on
the temple walls are many large inscriptions in Chinese and ancient
Indian characters. In the vt?stibule uf the chief temple, to the left of
^tibe door, is a colojwal copy of the pictoiial Wheel of IJ'fe.
^H The lai-ge image of "Buddha," over ten feet high, seems to be called
^Ptbe Sam-ya-i Jing" (Samyas Gyal-po).

The library contains many Indian manuscripts, but a great number
of these were destroyed at the great tire about 1810 a.d.

In ft temple close by among the sand is a celebrated chamber of
horrors, built of largo boulders, and cuntatning gigantic figures uf the
twenty-five Oon-po demon.s. The images are made of incense, and are
about twenty feet high, of the fiercest expression, and represented
as dancing upon mangled human corpses, which they are also devour-
ing. And great stains of blood are pointed out by the attendants as

aweatnick, and asked the Gum bo p:KplAiri. Tlif Ouru thereon made the MaifAthx of
the " Fire," and worshippiog fur sevt^n days, the Fivo transfarmed UwnwelTeB
into five kinda of Oaruda birdii, which were visihlt* to the kinp. And at that verj- lime
thAGuru liimMlf beaimc inviitible, amt tlie king saw in bis st^^ad a givat Knrutin bold*
in^ a Bnoke in his (Jutchee and \k'a\ ; but not ftt'cing tlif Guru, the kioi; cried out in
fi»ar. *nM'n the garuda v-anished and tbc- Ouru rfappenrei] beside him. The country
to Uie »)Uth of Samye was tlien, it is said, inliabitud by the savaj[i> ■' kLi-klo " tnhcB,
which the Tibetans, tlirougli their Indian pandits, termetl Nufjis fwjrnatf with those
oF the Rrahmnputra valley). The next day, a Nofia, havinj; transForined liiiuself into
a white man un a white horse, came Into the pr(>flrnci? of t]i<< klntr and tuud, " O kinfif !
Ho^r niueb wood do you need for building Sain-yas ? as I will supply yr>u with all you
want," On being informed of the requirements, the Niiya collected wood to an
enormous extent.

The building of the Sam-ye acndrniy (gtaug-lag-k'an) swallowed up the weftlth
of the king. So the (riini, accompanied by Lb<> king and his ministers, went to the
bank of Mnl-gro lake, and keeping tlie miniot^rs concealed in a small ^*al]oy, tlie
Ginru U'Rnn to make a Ma%4aht of the "Fire " and worshipped for seven days, after
whicl) Aralokita sinhada, with Amttabhn im his head, stood at each of the four dlrec-
rhere fJwrll the four gods of the Five. On this the Niigaa of the deptlia
powerless, and the Cfuni, addreasing thorn, said, " Tlie wealth of my king
f exhausted, I have come to ask weaUh." Next day the banks were found linwl
with glittering gold, which the Guru caused the minLiteri) to carry off to the palace.
On thia account all the images of gods at Sam-yae are made I'f flolid gold, and of a
quality unc^juaUed in any part of our world of Jamhudvip,

368

MONASTERIES,

the fresh staiiu of bodies which the demons have dragged to the place

iluriug the preWoua night.

We httve already referrefl to (he miraculous acooimt of the baOdicj
uf tbid mooastery, which is sidd to rest upou Bakfilm lieDd:». On
iiccount of the pecaliar safety iiu|u).rted to the locality by the frpelk <i(
the wijiuu'd pritftit, Padmit-suiubliHva, the Tibetan government iiae the
place as a bank foe tbeii' regened bullion and treasure, of which faba-
louB stims are said to be stored there.

Although it is now presided over by a Sarkya L£ma, the mojoril^ of
ita members are Nih-ma.

GiH-LDAX, the monastery founded by Tson-K'a-pa, is one of the four
great Q^lug-pa or eatabUshcd church monasteries, the others being
I^pungt ^ra and Tashi-lJiunpo.

It« full name is dGah-ldau rNam-par Gyal-wahi glin, or the Continent
of completely victorious happiness.

Thib monastery stands eutlu-oued on the ^hAn-K*i>r hill, aboai
twenty-live miles E. N.E. of Lhasii. Its founder, Twrn-K'tt-pa, luised it
to a high pitch of fiuue and filled it with costly images. The chief
object of veneration is the grand tomb of Tson-K'a-pa, which \s pLiced in
the Tiiug-la-k'nu. It is a lofty mausoleum-like structure of marbla
aud malachite, with u gilded roof. Inside this outer shell is to be wen
a beautiful (Jh'orten, consisting of cube pyramid and surmouuLing cone,
all said to bo of solid goM. Within this golden casket, wrapped in fine
cloths, iiif^cribed with sacred Dharani syllables, are the embalmed
remains of the great reformer, disposed in sitting attitude. Other
notable objects here are a magniticent representation of Chum-pa, the
Buddha to come, seated, £uro[>e:in fashion, on a throne, liet^ide him
stands a life-sized image of Tson-K'a-pa, in his cliaract^r of Jam-]«1
Kin-po, which is supposed to be his name in the Qnldan heavens. A
rock-hewu cell, with impi'eesious of hands and feet, is also abown ta
T«on-K'a-pa'fi. A very old statue of 8'inje, the lord of Death, is much
reverenced here ; every visitor pre&entiug gifts and doing it infinite
obeisance. The floor of the htrge central chamber appears to be
covered with brilliant enamelled tiles, whilst another shrinti holds an
effigy of Tson-K'a-pa, with images of his five disciples (Shes-rah Hen-ge,
K'a-grub Ch'o»-rje, et<;.) staiuliug nmnd him. The librai-y contains
manuscript copies of the saiut's works in his own handwi'iting.'

Unlike the other large Ge-lug-pn monasteries, the headship of Gih-
Idau is not bused on hereditary incarnation, and is not, therefore, a
child when appointed. He is chosen by a conclave from among the
mo!»t scholarly of the monk.sof Sei-a, De-piing, and this monastery. The
late abbot became ultimately recent of all Tibet. The number of in*
mates here is reckoned at about 3,300.

D»-puNo ('bi-asi-spufis), the most powerful and populous of all the
monasteries in Tibet, founded in and named after the great Indiiui-
Tantrik monastery of "The rioe-heap" (Sri-Dhanya Kataka) in

1 Abrtract from 5urivy Re^torUt etc., by Rev. O. Sandbcrg.

iikffL and identified with the KalKcSki-a doctrine. It is sittiatod
about thtve mllea west of LhilsJi, hu<1 it contains nominally 7,000'
monks. It is divided into four sectiona clustcnng round the gi-eat
cuthcdral, the resplendent golden roof of which is seen from afiir. It
oantaina a .small palace for the Dalai Lilma at his annual visit. Many
Mongolians study hei-e. In front stands a stflpa, Kaid to contain the body
of the fourth Gnind Lama, Yun-tenn, who was of Moagolian nationality.
Its local genii are the Five nymphs of long lAta (l^Win-ina), whose
iiaagea, accompanied by tliut uf Hayagri\'a, guard the entrance. And
etfigies of the sixteen Sthavira at*e placed outside the temple door. In
ita neighbourhood is the monastery of Jfa-Oh'un, the residence of the
tftate eoix-erer, with a conspicuoui^ gilt dome.

Sbb-ba, or "The Merciful Hail."" It is said to have been so named
»at of rivalry to its neighbour, " The rice-heap " (Be-pung), as hail is
extractive of rice, and the two monasteries have frequent feuils. In
i>nnection with this legend there is also exhibited here a miraculous
Phurbu," or thunderbolt sceptre of Jupiter Pluviu.s.
It is romantically situated about a mile and a half to the north of
[ihSBa, on the lower slopes of a I'ange of barren hills named TiL-ti-pU|
jfauious for silver ore, and which 6urround the monastery like an
nphitheatro.

Its monks number nominally 5.500, and have frequently engaged in
bloody feuds ag-iinat their more powerful rivals of De-pimg, The Indian
jrveyor reported only on the idols of the temple. He says : "They
liffer in sixe and hideousness, .some having horns, but the lower porta
»f the figures are generally those of men." Hue gives a fuller descrip*
aon : " The temples and houses of Sem stand on a slope of the moun-
iin-spur, planted with hollies and cypresses. At a distance these
t)uildings, ranged in the form of an amphitheatre, one above the other,
knd standing out upon the green baso of the hill, present an attractive
'^and picturesque sight. Here and there, in the breaks of the mountain
above this religious city, you see a great number of cells inhabited by
contemplative Lilmas, which you can reach only with ditficulty. Tlie
monastery of Sera is remarkable for three large temples of several
■toreys in height, all the rooms of which are gilded throughout.
Thence the name from ser, the 'l^betan for 'gold.' In the chief of
these three temples is pre8erve<I the famous tortche, which, having
flown through the air from India, is the model from which all others,
large and portable, are copied. Tlie tortche of Sera is the object of great
veneration, and is sometimes named in procession to Lba.sa to receive
the adoration of the people." This " doijt^," or rather "phurbu," is
what is called a Tavt-din-p/iurlm, and is sjiid to have originally be-
longed to an Inilian sage naniod Grulvthob »»dah-'pliyar. It was
found on the hill in the neighbourhood named P'urba-Ch'og, having
flown from India. In the 1 2th month of every year (about the 27th

S70

MOiXASTEJilES.

d*y) it it Uken out of ito easkot &nd euTifld in st«t« to Potala, «h«c»
the iMlai Utma put« it to hut head. It is tliereaft«<r carrit^t by k liifb
official of 8eru monastery to the Ckine»e Ambon, the governors (S!>Uiip»i
and tbe regent, all of whom touch their heads with It. Aft«nnLrd«
thousands Uhroug to Sera to receive its holy totich ou their beadd m
dofeniv agaiufit all evil and apellt>.

In the great asfiombly hall i» a huge imago of Avaloldta with fJefen
' heads.

Tahiii-uicnpo (bkra-8*itf Lliuu-po)» or the "Heap of Glorj'/' the
head(|uurtci-s of the Pan-rh'en Graud L&ma, who to some extont sbarefe
with the Lhwa Grand Lfcuia the hendship uf the church. It^ geiuril
' Appearance will he Keen from the fureguiug plate on po^e 260, front a
native drawing. The monat?tery foiuis quite a «mall towni, and not
even Lftmn^ other thuu eetablislmd church con stay there over-ui^ht.
It ifi well known through the descriptions of Bogle, Tumor, etf. It ia
situated near the Kouth bank of the TWig-po, at the junction of the
Nying river, in 89** 7' E. long., 29' 4' 20* N. hit., and altitude, 11,8(10
feet ^Makkh., xxvii.). Tliis celebrated cfitabli&hment haa been joug
known to Kuropean geographers tm *' Tee^hoo Loombo.*^

Hr. Bc^le deecrlbeB it ' as being built on the lower alope of a st<vp
hill (Dolmai Rl, or hill of the goddess Tara). The faoudee rise one ovor
another; four churches with gilt ornnmenta are mixed iR-ith them, and
altogether it preaenta a princely appeai-«nce. Many of the courts iire
flagged with stone, and with galleries running round them. ITie allfrs,
which are likewise paved, are narrow. The pnlru^e is hirge, built of
dark-coloured bricks, with a copper-gilt i-oof. It is appropriat<'d to the
Lima and his officers, to temples, granaries, warehouaes, etc. The rest
of the town is entii-ely inhabited by priests, who oi-e in number aboat
four thousand, Mr. Bogle also debcriboii the interior of several of the
state rooms nnd temples. On the top of mount Dolmai Ri is a stone
caini, where bunuers are always duttering, aud where, on high fesUrab,
huge bonfires are set ablaze. The lay capitjil of the province, Shigatae,
lies on the upper ridges to the N.E. of this hiU, hardly a mile from
thi>^, the ecclesiastical capital.

Tho lofty walla encloeiug the monastic town are pierced by five gate-
ways. Over tho euateru gate ha^ been placed, in large carved letters,
a prohibition against smoking within the mouaMio precincts. The
western gateway seems to Ije regai'de<i as tho main entrance. So, enters
ing the monaKtic premises there, you find yourself in a sort of town,
with lanes lined by lofty housee, open squares, and temples.

lu the centre of the place is the gi-ond catltetlml or assembly hall.
Its entrance faces the east. Its roof is suppuHed by one hundred
pillars, and the building accommodates two to three thousand monks
seated in nine rows on rugs placed side by side ou the floor. The four

otral pillars, called the Ka-i-tng, are higher than the rest, and support
. detached roof to form tho side skylights through which those seated
in the upper gallery can witness the service. The rows of seats arranged

TASm-UWNPO,

ill

li^'

-^r^^A

.» -"^ ■i-^'*

right side of the entrance are occupied by the senior monks, such
long to the order of Kigch'en, Phiircl»'cnphft, Torarajwi, Kah-c'an,
iTfae seats to the leFt side are taken up by the junior monks, such
U\d nnd apprentice monks, etc., of the classes called Dfira and

I court around it is used by the monkt; for religious dances and

outdoor ceremonies. Round the space are reared the halls of the

Ed, four storeys in

b) provided with

r-(loor balconies.

1 of these buildings

t up in a line the

ombs of deceased

k'en Lamas. Tiie

of each is em-

and placed witli-

.d-pl&ted pyramid

on a tall marble

land this structure

within a stone

leum, high and

'ated with gilt

fra and smaU

ider*»haped finiuls

lOf bkck felt, Oni?

tombs is mucli

than the rest. It

of Pan-ch'on Er-

hodied in 1779.

ere are fotxr con-

ual colleges at-

to Tashi-Ihun-

of which receive

ts from every part

it, who are in-

id in Tantiik rit-

nd learn large

of that divi-

tlie scriptures.

names of these

are Shar-tse

, Nftg-pft Ta-

Toi-«am Lin, and

^ftfi Ta-ts'an. Each of these institutions has an abbot, who is the
or avatir of some bygone saint ; and the four abbots hare
\ to do with the discovery of the infant successor to a deceased
Ven, or head of the monastery. From these abbots, alf^Oj one

\* '

iT T'

-3 ,;•

ToHB OP Tasbi LAma.1

1 After Tumfir.

273

MONASTERIES,

MJeetad to net as the prime minister, or chief eaclesuutical advwr
the goverammt of Twing. The most imposing building of the
^BoaMtery is the tcmplo and hal] of tho f^ag-pa ^-te^Aii, lotovn ^
the "STagk'nu," which is the chief college for mystic ritual in TibH.
Another college, the Toi-san-liu, standa at the extreme northern apex
of tho wnlls. Bomo way up the slope of the Dolmiii-Ki hill.

Flard by the la^tt-named premi^u, is to be oUwrvod a lofty boildiii;;
of rubble stone, reare*! to the ainuKing height of nine storeys. Thf*
[edifice, which forms il very remarlcnhle object on tho hiU-stde, «v
sketched by Turner, who vieited Tni»hi-)hunpo one hundred years *fo,
and his drawing of it ia here annexed on opposite page. It is ealKsj
Go-Ku-fwu, or "The Stored Silken Pictures," as it is need to extuliit
at certain festivals the gigantic pictin-e$ of Maitreya and other Buddhist
deities, which are brought otit and hung high up as great sheets ooi
aide the waII« of the tflJI buUding. By the vulgar it is styled Kika
Tamsa. It is used as a etorehouae for the dried carcaees of sheep,
gOHtA, and yak, which are kept in stock for feeding the inmatetf of the
moniLHtfry. A wide-walle*l yard fronts the Kiku Tamaa, and this
is thronged by u motley crowd when (as is tho custom in June
November) the pictures aro exhibited.

The number of monks generally in residence at Tashi-lhnnpo is soM
to be 3,K0(). The division into wards and clube has already been r^
fen-ed t*).

The head of the whole monastic estabiislmient resides in the bttilding
called ALa-l»rong, or "The Ij&mn's palace."

Nah-gyal Ou'oi-db is the monnstcr^'-ixjyal of tho G^rand Ijama on the
red hill of Potala, where the Dalai Lama holds his court and takes part
in the service as a Hhikahu, or common monk.

KftMo-cn'p. and Kakmikva monasteries, within LhSsa, are, as alroadr
noted, schools of Horcery, and the latter has a printing house.

"Dksuzbip-oay " (elevation 12,220 feet), a monastery two tmlm from
tho fort of Cliamnam-ring in northern Tsang, is subordinate to Tashi-
Ihunpo. where the Grand Tasbi Lama was resident at Bogle's vjtdt on
auount of the smallpox plague at his headfjuart^rs. Bogle describe
it^B "situated in a narrow valley, and at the foot of an ahnipt and
rodcW hill . . . two storeys high, and is* surrounded on three
sidea^t rows of small apartmenta with a wooden gallery running round
tiiem, ^ich altogether form a small court flagged with stone. All the
stairs are broad ladders. The roofs are adorned with uopper-gUt orna-
ments, and on the front of the house are three round brass plates',
emblems of Ouiy I/an (? Ah), //mmif. The Iwinia's apai-tment is at Ihs
top. It is small, and liung i-ound with different coloured silks, views
of Potala, Tesliu Lumbo, etc." '

Jan-lacmr, a large monostety on the upp^c^sang-po, in long. 87^

It ia eighty-fiTe

38' E. ; elevation 13,380 feet.
Ihuupa.'

miles above Tasbi-

1 Mabkkam, op. fit., p. 82.

' Markiuh's Tib., p. xxvil.

Tkk '• 0.>-Kr-p«* "* OR "Kikc-Tamsa" Towkr at TAsni-LUCNPO,'
* A{t*r Turner.

1

274

MOyASTEJUSS,

Ohamkamun (Nam-lin), in tho valley of the Shing river, m
northern affluent of the Tsung-po, 12,220 feet, seen and viait^J by Mr.
Itogle.

BoKEYA LCQU-ooiif on the bank of the great Tengri-nor lake.

Ra-dk5g (Ka&greii), north-east of Lhasa, a Ka-dam-pa moiutsteiy*
founded in 1055 by Itromton, AtIsa*B pupil.

Sa-kya (Stt-skya) " Tawny-soil/' is alwut 50 miles north of Mount
Everest, 48 miles etu«t from Shigatse, and 30 miles from Jang-lache ; E. long.
87° &4', lat. 28' 53'. This monastery gives its name to the Sakva sect,
which has played an important part in the history of Tibet. A oonaider-
able town nestles at the foot of the monastery. The foundation of the
monastery and its futui'e fame are related to haA^e been foretold by the
Indian sage, Allaa, when ou hiH way to central Tibet, he pa-ssed a rock,
on the present site of the monastery, on which he saw the mystic Om
Uiscribed in ** self-sprung," characters. Afterwards this establishment
became famous as a seat of learning and for a time of the prie»t-king-

It is said to contain the I]irge»t single building in Tibet, — though the
cathedral at Lhasa is said to be tai-ger. It ia seven ' storev^ in height, and
bus a S{>Hcious assembly hidl known as *' the White Hall of Worship."
It is still famous for its magnifit^nt library, containing numemut- unicjue
treasures of Sanskrit and Tihctan literature, unobtainable elsewhere.
Some of these have enormous pages embossed throughout in letters of
gold and silver. The monastery, though visited in 1872 by our ex-
ploring Pandit No. 9, and in 1882 by Babu Sarat C&ndra Das, remains
undescribed at present. The Sakj'a Lama is held to be nn incarna-
tion of the Hodhisat Manjusrl, liud itlso to carry Karma, derivable
from Sakya Pandita and St. Faduia.

The hall of the great temple, called 'P'rul-puhi Lha-k'au, has four
enormous wooden pilbirs, Ka-ioa-min chea zhi^ of which the first pillar
flB %ohiU^ and called Kar-|>o~zum-lags, and is alleged to have cotno frotn
Kongbu; the second yellow^ Ser-po zum-lags, from Mochu valley; the
third red^ Marpo Tag dzag, from Nanam on Nepal frontier; and tlie
fourth pillar blAick, Nak-po K*un-she<, from Ladak. These pillars
are said to have been erected by K'yeff-'bum beags, the ancestor of tha
Sikhim king.

TiNCr-GK is a very large Ge-lug-pa monastery to the north of Sakya and
west of Tashi-lbunpo.

PHr?iT8HoLisa (p'un-ts'ogs-gliii) monastery, formerly named rTag-
Arten by Tarnnatha, who built it in his forty-fii-st year, was forcibly
made a Ge-Iug-pa iustitutiun by the fifth grand Lama, N«g-wan.

It is situated on the Tsangpo, about a day's journey west of Tasfai-
Ihunpo, and one mile to the.^outh-west of it is Jonang, which has a very
large temple said to be like BiidhGaya, and, like it, of several'atoreys
and covered by images ; but both it and Phuntsholing are said to have
been deserted by oionkB and now are occupied by nuns.

S^u-DiKG {bsam-ldiii ch'oinde). Jt lies in N. lat 28' 57' 16", and E.

I De-pung and the larger monasteries in l^b^t liave flt^Terol murh smalliyr buildings
distributed so OS to fonn a tniK*n.

I

ag.f 90° 28'. Altitude, 14,512 feot. An important estahlLshment, note-

rthy a8 a monastery of monks as well as nuns, presided over by a

male abbot — the uu-called re-iucaLruate goddess already referred to.'

'hia august womiin is kuown throughout Tibet as Dorje-P'tuj-mo^ or

the diumuQd sow"; the abbesses of Samding bp^iug held t-o be

ocessivc appearances in mortal form of the Indian goddess, Vaji-a-

rahl. The present incarnabiou of this goddess is thii'ty-three years

t>ld (in 1880); aud is dei^cribed as being a clever and capable woman,

itb some claim to good looks, aad of noble birth. She bear.-) the name

r Nag-.7b;iii Rin-ch'eii Kuu-Azaii-ino (^bAri-mo, signifyiug " The most

ireciuu8 {wwer of speech, the female energy of all good"). Under thb:

Ay the reputation which Samdtng has long enjoyed for the good morals

both monks and nuns has been well maintained. Among other rules,

« inmates are forbidden to lend out money or other raluablea on interest

the rural folk, usurious dealings being commonly resoi-ted to by the

omistic orders. It is said to be of the Niii-ma sect. The monastery

was founded by one Je-tsun T'inlo T.-i'oma, a flower of the phiioiiopliy

of Po-don F'yog Legs Nam-gyal, wlioise writings, to the amazing extent

of one hundred and eighteen volumes, are treasured up in the monastic

library.

Yamdok lake is remarkable for its scorpionoid shape, the grotesque
shaped t<emi'L8laud anchored to the muin shore by two necks of land.
Saxnding is itself placed on the main shore at the juncture of the
northern neck. Being built on a conical hill, it ap^tears to be guarding
le sacred island from intrui^ion. The monastery stands like a fortress
m the Kummit of the bari-en bill some 300 feet above the level of the
rrouuding country. Huge flags of stone are piled lu ascending steps
p this hill, and a long low wall mounts beaide them like a balustrade.
t the top of the steps, a narrow pathway conducts to the foot of the
onastery, which is circled by ,a high wall. Samding is finely
ilaced. To the N.E. it fronts the dark and precipitous mountain
spurs which nwliate from the lofty central peak of the islands. To the
B.E. it looks over the land towanls the illimitable waters of the weird
and mighty Yamdok herself. To the S. it fi'owns down on the Dumo
Ts'o, the inner lake l>etwixt the connecting necks of laud above-
mentioned, into which arc cast the bodies of the defunct nuns and
monks, as food for tishes.

On entering the gates of the monastery, you 6nd yourself in an
extensive courtyard, flanked on three sides by the conventual buildings.
Part of the fourth aide of the parnllelogram is occupied by a kind of
grand-stand supported on pilasters of wood. Ladders with hi'oiid nte^js,
cased in brass, give admission to the first floor of the main building.
Here, in a long room, are ranged the tombs of celebrities connected in
past times with Samding, including that of the founder, T'lnle Ts'omo.
The latter tomb is a richly ornamented piece of workmanship, plated
with gold and studded with jewels. At the base, on a stone slab is
Snarked the reputed footprint of the saint. In a private, strongly-

> Se<> page 246.

T 2

MOyASTEJilBS.

{

biirred cbAmbi-r, hnrfl hy to whie!i no one maj be Bdmittedr are laid the
dricHl morUi) remains of all the former inoamatioite of Dorje P'og-mu.
Here, in this melojicholy n]>artment» will be one Hny placed the IicxIt of
the pnwnt \tuiy abbeea, after undergoing some emt>almiug process. To
ibe grim charnel-hotuse, it ia considei-ed the imperative duty of eacli
ineamate abbess to re[iair onre, %7li)le livings to gaze her Ell on hef
prwlet^essors, and to make fomml olieisance to their mouldering farVA
She mHMt enter ouee, but only once, during her lifetime.

Another btUl in thin monastery is the (iwl-'an, the walls of which
are frtwooes ilUwtnitive of the career of the original Dorje Pag-ma
There, aim, have been put up inHcription» recording how the goddea
minuiulousiy defeudetl Samding, when, in the year 1716, it was beset
by a Mongol WHrrior, one Yuiig fJor. When the Mongol arrived in
the vicinity of Yamdok, hearing that the lady abbess had a pig's ^^^
as ail excreAoence behind her ear, he mocked at her in public, seiralH
word to her to come tn him, that he might see the pig's bend few him-
self. Dorje Pag-mo returned no angry reply, only beseeching him
to abandon his designs on the naonoAtciy. Burning with wrath, the
warrior invaded the place and destroyed the walls; but, entering, he
found the interior utterly deserted, He only observed eighty pigs and
flighty HOWS gi-unting in the du-khang under the lead of a bigger gov.
He WHS startle<l by this singidor frustration of his project ; for be could
hardly plunder a place guarded only by hogs. When it was erident
thai the Mongol was bent no longer on mpine, the pigs and sows were
suddenly transformed into venerable-looking monks and nnns, headed
by the most reverend Dorje P'ag-mo ; as a consequenee, Ynug Gar,
instead of plundering, enriched the place with costly present*.

A certain amount of association is permitted between the mide and
fexnnle inmates of this convent, who together number less than 300.
Dorje P'ag-mo retains one side of the monastic premises as her private
residence. It is nssert^nl by the inmates that the good woman never
suffers herself to sleep in a i-eclining attitude. During the day she may
dote in a chair, during the night she must sit, hour after hour, wrapt
in profound meditation. Occasionally this lady makes a royal progrea
to LhftRi, where she is receive<l with the deepest veneration. Up in
northern Tibet is anotlier ssnctuary dedicated to Dorje P*ag-mo. Thi*
convent also stands on an islet situated off the we«t snore of the gr«at
lake, 70 miles N.W. of Lliasa, the Nam Ts'o Ch'yidmo, and is much
akin to Samding, comprising a few monks and nuns under an abbCM
At Markula, in Ijahul, is a third shrine of the goddeas.*

Di-KrNo ('bri-gufO about one hundred miles N.E. of Lhfiea, is one
of the largest Kar-gyu-pa monasteries. It is said to i*eceive its name,
the "she- Yak," from the ridge on which it is situated, which is shaped
like Iho back of a yak. It was founded in UCC, by the son of the
Sukya Lama, Koneho Yal-po.

1 Abstract of Sahat's Rrport^ by Rev. G. SAKpaxao.

MINDOLLING, DOEJB-DAG, ETC,

277

MiKDOLUKo (Btniu gpol-glm\ close to Iho S. of Samye, a f^reat Nin-nut
aastery, Bhiinug with Dorje Dng, uot far off, the honour of being
[ke Biipreine uonaHterj' of tbut sect. It lie» acrosB the Tsangj^) from
iin-yiis in the valley of the MindoUing river, the water of which turns
Uituerous large prayer-whtiels. Its chief temple is nine wtoreys hi^h,
rith twenty minor temples with many " beautiful images " and books.
^ A massive stone stairway forma the approach to the monastery.

Its chief Lama i.s a direct descendant of the reveIation-6nder

j-lih. The succession is by descent ami not by re-incarnation.

ae of his sons x& mode a L^ma and vowed to celibacy, another

on marriefl and continues the descent, and in like manner the .suc>

ssion pixxjeeds, and has not yet been interrupted since its tnstitu-

on seventeen generations ago ; but should the lay-brother die without

sue the Lama is expected to mjirry the widow. The married one is

led «/Dun-pa or "the lineage." The body of the deceased Lilma is

kited and preserved. The discipline of this monastery is said to be

trict, and its monks ore celibate. A large branch of this moiiistery

Na-s'it' not far distant from its parent.

DoBJK-DAO, between Sam-yas and Lhasa, is a headquarters of the

Jnrefonned Lamas. It has hod a chetjuered history, having been de-

oyed several times by the Mongols, etc., and periodically restored.

Pal-ei (dpal-ri), a Nin-ma monastery between Sbigatse and Gyangtae,

vhere lives the pretended incarnation of the Indian wizard, Lii-pon

H unk&ra.

SuALu monastery, a few miles E. of Tashi-lhunpo. Here instruction

. given in magical incantations, and devotees are immure<l for yetirs in

cave- hermitages. Amongst the supernatural powers believed to be

acquired is the alleged ability to sit on a heap of barley without dia-

placing a grain ; but no credible evidence is ejctout of anyoue display-

iDg auch feats.

GuBiT chVwaS', in Lhobrak, or southern Tibet, bordering on
Bhotau. This monastery is said by Lama U. G.' to have been built
^bkfter the model of the famous monastery of Nalanda in Mogadha.
^prhe flhiine is aurroundeil by gi-oven of (Kiplarw, and contains .some im-
' poHant relii-8, amongst others a stufted liorse of great sanctity (belong-
ing to the great Guru) which is called Jumliii-niu-k'or, or *' the horse
itliat can go round tlie world in one day."' Obserxnng that the horse
was bereft of his " left leg," U. O. enquired the cause, and was told
Jiow the leg had been stolen by a Khamba pilgrim with a view of
"enchanting" the ponies of Kham. The thief became iii«ine, and Ms
fi'iends took him to the high priest of the sanctuai-y for advice, who
Instantly divined that he lind stolen some sacred thing. This so
frightened the thief that the leg was secretly restored, and the thief
i-«Lnd his friends vanished from the place and never were seen again.

I

1 0. G.. loc eit., p. 26.

a Loc. cit., p. 23.

* Compare with tbe sacred h^rsp of Slilntdun, etc.

The tipper Lfaofarftk w well caltivAted ; barlej, pen, mnstardf wbaL

iiiitl croi^of rnpo were ooticed by U. G., surrounding the monastery at

_lAuk Lung. With some ditljcutt}' he obtained permission to see tbe

objects of the monastery, whose saintly founder, LbA Lun^, \m

incamntionfi in "Hbet. One of them 15 the present abbot oi tbe

aooMtiy, who was boru in Bhotan, nnd Is a nephew of the Put

?en1o. The monaatory is well endowed by tlie Tibetan EOTirnmenL

nd rituaU ure encouraged in it fcH- the suppression of ertl spirits; mi
idemoDft.

Sa!«o-kar Gu-t'ok, also in the Lhobrak valley, has one bundnd
monk:«, and iti a Bmall printing establishment.*

Kak-4'h*(j, alBO in the Lhobrak valley, said' to be one of the rirhed
Donasteriee in Tibet, and to contain many bronzes brought fnnii
lagikdha in the Middle Agee. Pilgrimt; carry off from here the holv
water which percolaten into a sacred cave.

Gyan-T8k, on the Painom river, east of Tashi-llinnpo. Its monastccy
i& nameil Palk'or Ch'oide. ItA hall is reported by f Jima Ugy&n Gyxis'o
to be lit by 1,000 lampg. In lofty niches on the three sides, X..
E., and W. (implying evidently that the entrance is on the S.K an"
placed '' three huge images of Buddha — Jam-yang, Chanraasigt snd
Maicreya," copper-gilt. Here also he notes " stone imagies lilce those
at Buddhii Guya. In the lobby is a ooUeetion of stoflM aninulsr'
including tigers."

The foregoing ore all in the tj and Tsang provinces. In Kham, io
ea^stem Tibet, ore many large monasteries, the largest of which sre
perluips Derge and Ch'ab-mdo (Chiam6), with about 3,000 monks wM
large* printing press.

Dkkuk (sDe-Hge), at the town of that name, and capital of one of tLe
richest and mut»t populous uf Tibetan provinces, containing ** many LaraH-
serais of 200 or 300 monks, some indeed of 2,000 or 3,000. Each fiunily
devotes a 8on to the priesthood. The king resides in a Lanuuerai df
300 monks.'"

Other large monasteries of eastern Tibet are Karthok and (T) Ri-
wocbce on the Kul river, under the joint government of two incsr-
n&te abbots.

In southern Tibet in the district of Pema Kod (map-name Pent-
koi) are the monastei'ies of Dorje-yu (founded by Terton Dorje-thokmi).
Mar-pun Lek>pun (built by Ugyen Dich'eu-lin-|«i), Mendeldem,
Pliii-pn^ron, Kon-dem, Bbo-lun, C'sm-nak, Kyon-sa, Narton. Kinc'h'
ensun (built by Ugyen DoduUn-pa, the father of Dich'en-lih-jia), Tsen-
c'uk, Gya-pun, Giliii, and Derau, wliith are all 5fin-ma, except Chamnnk
and Demu, which arc Ge-lug-pa, and all except the last are on the
west or right bank of the Tsangpo river, and the number of monks in
each is from ten to thii-ty. Amongst the chief shrines are Honuharki
Oh*orten, Mendcldem's shrine, and " Buddu T.'sip'ak."

1 Explorer KN.'b account (.SJJ., 18(», p. 60). * Lama tigyun G.va-ta*n, tec. eiL, SS.
* BASBn, Stippt, Paptn, A. Otvg, .Sbry. ; 8«c aliia Rockhiix, £.', 184, etc, 90.

ly CHINA,

ST9

rw CHtVA.

In China proper there seem to b& no truly LamaiBt monaateriee of
ly size except at Pekin and near tbt* western frontier. The Pekin
astery is called *' everlasting peace" (Yun-ho Kimg), and is iiiain-
,ed at the iin]j«rial expense.' Its monks, over !,000 in number, are
wt euLirely M'}ngolian, but the head Litiua, a re-incarnate abbot,
his two chief atssistant^, are usually Tibeta.D8 of the De-piing, Sera,
id Gali-Idan monasteries, and appointed from Lhasa. Tlie abbot,
ho is considered an incaroatioa of Rol-pa-dorje, already figured,
within the yellow wait of Uie city, and near by is the groat
inting-houae, called "Sum-ju Si," where Limairtt books are prmted
Ti\ietan» Chinese, and Mongolian. In the chief temple "the

bnd

ivas

v^

^

V?;^

MOVASTEltV Ok l-TAI-SltA-S.-'

' axid clothed, holding an enormous lotuw tn each hand, and with
the tratlitional jewel on his breiist. In each section of hie huge gold
crown sat a small Buddha, as perfect and as much oruamented as the
great one. Ui^ toe measured twenty-one inches. On each side of him
bung a huge scroll seventy-tive feet long, bearing Chinese characters
and a series of galleries, reached by seveml flights of staire, surrounded
him. The expression of his great bronze face was singularly lofty.
Near by were two magnificent bronze lions and a wonderful bixjnze ura ;
many temples filled with strange idols hung with thousands of silV
hangings, and laid with Tiltetan carpets; all sorbs of bronze and

380

MOSAHTERiES

enamel oJtar ntcnmls, presented by different emperors, among them
two elephants in cloUonyie ware, said to be the best specimens of snch
work in China, and the great hall, with its prayer-b^cbeii for all the
roonkR, where they worship every afternoon at five."

Ajiother colebi*nted monastery is the Wutai or Utai-shan, **ThA
five towers" in the north Chinese province of Shan-si, and a cele-
brated shrine.

The great monastery of KracM (Kambum), in Sifaa, lies near the
western frontiers of China. It is the birth-pUice of St. Taoh-K'a-pa,
and has been visited and described by Hue, Kockhill, etc. It« photo-

K[7JuitrM (TA-Sttu-ssr).*

graph by Mr. Eockhill is here by his kind permission given. It*
Mongolian name is Ta-^:rh-nsu.^

Heit) is the celebrated tree, the so-called " white sandal " (Syrittga
VUlosa, Vahl), wliich the legend alleges to have sprung up mii-acu-
lously from the placental blood shed at Tsoii-K'a-pa's birth. Its leavw
ore said to bear 100,000 iuiagea, hence the etymology of the name of
the place (.sAV*6«m). TIio ima^o markings on the leaves are said to
repreeont ** the Tathagata of the Lion's Voice " (Sen-go Nn-ro), but Hue
descnbes the ma^kinl!^f uk sacred iHterfl.*

fT' X'-WBpttporAcct, 181*0.
' After BncHiill.

» RocinnLL, / , 57 said to mean •' tbc Great Tent (Tabernacle) "
* Cr. also ibid^ «8, etc.

m MONOOLIA.

281

\ fiuc'i

lenvt

c'« account of it is as follows : " At the foot of the mountain on
ch the Lumnsei-ai stands, and not fnr from the priiicipnl Buddhi&t

Qple, 18 A great square enoloaure, formed by brick walls. Upon
thin we were able to examine at leisure the marvelIou8 tree,

ae of the branches of which had already manifested themiwlves above
wall. Our eyoa were first dii-ected with earnest curiosity to the

res, and we were filled with aKsoiute confrtemation of iistonishmont
at tinding that, in point of fact, there were upon each of the IcaveH
well-formed Tibetan characters, al! of a green colour, some darker,
ftome lighter, than the leaf itself. Our first impreaaion was suspicion
of fraud on the part of the Lamas ; but, after a minute examination of
evorj' detail, we could not discover the least deception, the characters
all appeared to us portions of the leaf it^wlf, equaJty with it^ veins and
nerves, the position was not the same in all ; in one leaf they would be
at the top of the leaf ; in another, in the middle ; in a third, at the
hoBe, or at the side ; the younger leaves represented the characters
only in a partial state of formation. The Wk of the ti^e and it«
brajiches, which i^eftemble those of the plane-tree, are alwo covertd with
these characters. When you remove a piece of old bark, the young
bark under it exhibits the indistinct outlines of characters in a
germinating state, and, what is very singular, those new characters are
lot unfrequently different from those which they replace. We
samined everything with the closest attention, in order to detccrt Eome
trace of trickery, but we could dipcem nothing of the sort, and the
per^ipirabion abeolutely trickled down our faces under the influence of
the sensations which this most amazing spectacle created.

** More profound intellects tlian ours may, perhaps, be able to supply
a satisfactory explanation of the myi^tcries of this singular tree ; hut,
as to OB, we altogether give it up. Our readers possibly may smile at
our ignorance ; but we care not so that the sincerity and truth of our

fitement be not suspected."'
The large temple (Jo-wo-k'au) is described by BockhiU.'

^BOt

IN HONGOUA.

In Mongolia the chief monastery is at XlBnTA-KuEEN, on the Tula
river in the country of the Khalka?, about forty days' journey west of
Pekin, and the seat of a Russian consul and two Cbiiiese ambassadors.
It is the seat of the Grand Lama, who is believed to be the incarnate
historian, Lama Tarojiatha, and lie ia willed .le-lsunTnnilm, as detailed in
the chapter on the liierarchy, and its monks are wiid to number over

» 14,000, and during the gi'eat new year festival over 20,000 are present.
[t contains twenty-eight colleges (sGgi-a-ts'an).
The monastery is named Kumn or Kuren, and ia describe<l by Hue.
The plain at the foot of the mountain is covered with tents for the use
■ (rf the pilgrims. Viewed from a distance, the white cells of the Lamas,

> Hoc. IL, p. 03.

a KocKBiLt, L,^ 66.

bniH on the declivity in horisontAl lines one above the other, rMenUt
the steps of an enormous fUtar, of which the temple of i^miaibt
lAmtL. iip]>e&Ts to constitute " the tAbcrmicle." Hue says it conniitt |
30,000 monks 1

Kuku Khotun, or " hlue city," near the northern bend of the YeHo* '
river, is snid by Hue to liave formerly bpon tlie sieat of Jetsun-Dam-p4. J
It ooutflins &ve monasteries with about 20,000 L&mas.

nr gmsuA.

In' south Siberia, amongst the Buriats, near the Baikal lake^ a
monastery is on a lake thirty versts to the north-west of Sell
and the previiding monk is called the R'an-po Pan^ita, and claims to be
a ro-iucaniate Lama.'

IN BITBOPI.

The Kalmak Tartars on the Volga have only tcmponuy, noniodie
cloisters and temples, that is to say tents, in which they put up their
holy pictures and Lmages, and celebrate divine service. Such temponr^
cloisters are called " ChuruU," and consist of two difl'erent sorte of tenti
or JurUn (Oergo), the assembly hall of the clergy (Churulliin-Oergv)
and of the ^od» and image hall (Schitani or Btinhunurv-Oergo). Scnw
of these ChuruiU contain a himdrcd priests.

X^ LADXK AVV MTTUt TIBBT.

He-mi (or ** Himis " of survey map). This fine old monastery is
situated about 1 1,000 feet above the sea-level, in a lateral ravine that
joins the Indus, a day's journey (eighteen milee SS£.) above Leh, oa
the left bank of that river. From its secluded position this was one oC
the few moniisteriee which escaped destruction on the invasion of thi
country by the Dogras under Wazir Gerawar, who ruthlessly destroyed
much I^tnai.st pi-operty, so that more int^-resting and curious objects,
books, dresses, masks, etc., are fouod at Himis than in any other
monastery in l^dak. It was built by sTag-stan-ras-oh'en, and ita
proper title is Ch'aii^i'ttb sam-Hti.

The ** Ilimifi-fair," with its mask plays, as held on St. Padma-anm-
bhava's d:iy iu summer, i.^; the chief attraction to sight-eeers in lAdak.
This Ijimtisory is at pi^sent still the groatesb landowner in Ladak, and
its steward one of the most influential persons in the country. The
LamjLs seem to be of the Kiii-nia sect (according to Marx* they art
Dug pa, but he appears to use Dug-pa as synonymous with Hed cap.
sect). To the same sect also belongs Ts'en-re and sTagua. A fin4
photograph of this monastery is given by Mr. Knight,* and one of its
courts is shown in his illustration of the mystic play reproduced at p. 539

" The principal entrance to the monastery is tlux>«gh a massive doocf
from which runs a gently sloping and paved covered way leading into fl

1 KoppXM, oy, cit.

« Loc. cit., 188.

» Wktrt 3%rte Empirr^ Me«i,

7JV LADlK.

283

lurtyard about SO x 40 yards square, having on the loft hand a narrow

nLDilah, ill tho centre of which standH the large prayer-cylinder

TO mentioDed. Tho larger picturesque doorway, the entrance of one

the principal idol i-ooms, is in tho extreme right hand corner, maiisive

rings afExed to large hostt* of brass are attixed on either door, the

its of wliich are of carved and coloured woodwork. Tlie walla of the

ain building, with ita bay windows of lattice work, encloHe the court-

i along the rlgbt hand side, tho roof is adorned with curious cylin-

ical [leudant devices made of cloth called " Thook" ; each (surmounted

th tho Trisool or trident, painted black and red. On the side facing

e main entrance the courtyiird is open, leading away to the doorwa3r8

other idol rooms. In the centre space staml two high poles " Tur-

ihe," from which bang yaks' tailn and white cotton streamers printed

the Tibetan character. Innumerable small prayer-wheels ai-e fitted

to a hitch that runs round the sides of the court^rd. A few large

iwa throw their shiule on the building, and above them tower the

[gged cUSs of the little valley, topped here and there by Lhatos^ Hmall

uare-built altars, surmounted by bundles of brushwood and wild sheep

Tns, the thin sticks of the brushwood being covered with oflferings of

coloured Bags printed with some vinntra or other.'

LAMji-YtTB-Hr, elevation about 11,000 feet.' Sftid to be of tho Di-
ng sect, as also tho monasteries of aGaii-non and Shaii.
The name Yur-ru is said to be a corruption of Yuh-dnin — the
Svastika or mystic fly-foot cross.

Tbo-lino or Tho'lding (mt*o-glin), on the upper Sutlej (in map of
Turkitftau it is Totliugmat, " miit" = " the lower," t.c. lower part of the
city). It has a celebi*ated temple in three storeys, said by some to be
modelled after that of Budha Oaya, and tho Sham-bhaAa Lam-t/i<j con-
tains a reference to thiu temple : *' It ha^l been built (a.d. 954, Schl.) by
the Lo-tsa-wa Bin-zah-po. The Hor (Turks?) burnt it down, but at
some later date it was rebuilt, and now, in its lowest oompartmout, it
contains the ' cycle nf the collection of secrete.' " Adolph von
Bchlagintweit visited it.''

Thbq-Oh'og is a sister-Lamasery to He-mi, north of the Indua, in a
valley which opens out opposite He-mi. Ohe-de, vulg. Chem-re (survey
map : Chim-ray) is the name of the village to which the L&masery
belongs.

KoK-DKOoA in Ladak, 16,000 feet above the sea (J.D.j 11). Tik-za

(Thik-se) is said (Marx) to be a Oe-W-m (?Ge-lug-pa) monaster^', as also

those of 8an-kar fa suburb of I^eh), Likii- and Ki-dzoh. It is pictured

ly Mr. Knight.'

Wam-le (or "Han-le") in Rukshu, a fine Lamasery figured by

Cunningham. It is about 14,000 foot above sea level. Its proper

name is De-ch'en, and it was built by the founder of the one at Hemi.

M.ASEO is affiliated to Ba-^kya.

1 GovwiN-AcsimK, loe. rii^ p. 72. - Makx, Itte. cit. ; CtjNNiNaaAJc, tt. ai,

* See Uesults of Scientiftc Mission.

MOSASTERIES

Spi-T'ro, Pi-Ttr», or " Pittuk " ^i*Pe-t'ub), a lAmasery and village oa
the river ladus, five miles south-west of Leh. The L&mas belong to
tliti " Ge-ldan-pa " order of Lanuw. The Lainasecy has an tiicamat«d
Lima.

Bhsk-uai., figured by Knight, loe, eit,, p. 137.

Kuaxu (Kye-lah) in Britifth LahOl, romaDtically situated ntm
glaciers, at an clevatioD of about 12,000 feet.

OlMiB, where several ti-anfilatiuns were made over 800 yean ago,atid
bUU of repute for printiiig and for its elegant mauoacripte.

Kakitx, in Kuuaor or Kacawar, where Csoma studied. AUo Dub-Uiit
Poyi, aiid Paiigi.

X3r vsrJLL.

In Nepal there appear to be no Lamoist monasteries of any axe,
at \eabt In th<? lower ralloyB. At the principal Buddhist shriues in
that country a few resident L&nias are to bo found.

IN nnoTAir

In Bhotan the largoiit monasteries ai-o Tashi-ch'o-dsong and Pun-t^alt
or ? " Punakha " (spun-t'oh bde-ch'en), each, it is usually said, with ovtc
1,000 monkii, though according to other accounts, under 500.

Taj8hi-oh'o-i»son (bKra-shis ch'os rdsou), or ''The fortress of ilw
gloriouH religion,** forms the capital of Bhotan and the residence,
least in sumuier, of the Grand lilma of Bhotau — the Dharma Rija ami
Deb lUjn. It hoe been vi^dted and described by Manning, Bo^
Turner,' Femberton,' etc.

The other chief monasteries in Bhotau, all of the Duk-pa sect, thi
established church of the country, are : dbU-rfr)*an rts^. Ba-k:
(Pito or Paro) *Bah, rTa-mch'og rgan, Kra-hn-li, Sam-'jin, K'a ChVg»
rgan-K'a, Oh'al-p'ug. Of these the lirst three were formerly Kart'ogin.
In British Bhotau there ara a few small monasteries, at Kahoipon|^
Fedong, etc

IN SIS HIM.

In regard to Sikhim, as my information is complete, I give it ia
detail in tJibular foi-m on opposite page.

In addition to the nionnj^teries in this list are several religious build-
iii^s called by the people t/ompax, but by the Lamas only '* temples
(Lft-a-k'an), aui-h as D6-than, Ke-dum, etc.

The oldest monastery in Kikhim ia Dub-de, founded by the pionea
Lama, Lhnt^un Uh'embo. Soon afterwards shrines seem to have beeQ
erected atTashiding, Pemiongchi, and Sang-na-ch'o-ling over spots cons
crated to the Guru, and these ultimately became the nuclei of mon

> B^jglo and Turner in 1774 and 17S3. Mabkham, vfi. tit.
« In IS37-38. O/i. cil.

^^^^^^^^v 1

L As tho last-named oua is

open to members of all classes of 1

^HBfinit««* Bbobiy

IS, Lepchof), T^imbus, and also females and oven 1
t is said that the moDaAterr of Pemiongchi wafi 1

^^Krmed persons, i

[jIST OF MoNAtrrSBIBS IN SlKlUU. ^^fl

Mkp N*me.

Vrrnacniiir N«mo,

Ufiaulaff of the >'ainC.

5^

4'3

S«nga Chelling

gs*aii na;js ph*<)s

Tho pla«e of secret spells .. .

1697

25

glin

DiiMi

sgrub-sdc

Tilt? liermitH cell

1701

30

Pcriiiimgchi ...

jiail-iiia vafiti»e
ut^tan-tiiK'ai' ...

The siiljliiiie perfect lotos...

17U5

108

((iiTit'tk

The Tson's buuAe

1716

3

Hi

Tashuling

bkra-s'i^-ld u

Tbe elevatetl cetitra.1 glory \ J7I6

20

■e

Semm

gzil -frill in

The «iippre-<-*<ir nf intense

fear

1716

8

^■7

KiurhiiiponK ...

rin-fU'cn spuis

The precious knoU

1730

8

lUlitn^

ra-blan

1730

80

^^^BH' '

Mali

nijul-Iifl

1740

15

Ram titek

Itam-tek

A Lepcha rillage name ...

1740

80

11

Kntlaiig

p'o-biari
bUmit'aD

The cliapel royal

1740

100

lJ2

ClteuBgtong .,.

The meadnw «( marriage

^

(nf the two rivers}

1788

8

V

KeUnperri

mk'a gpyiid

Tli)3 nuble hcaven-rench-

■

il])al n

ing tijomitain

11

H^

Larliung

t'an-imVch'en ..

Tlio large plain ... 1788

5

■15

Tiiluiip

r<tni-lu»

The stouy valley

1789

DO J

16

Kntotii

rnblirtonglin

The high i^troti^ place

1840

15 1

17

IMmnsung

|i'un')izan

The excelleut banner, or

1

^

good bllHS

1840

100 1

IM

Kariok

bKali-rtog

The Kartok (founder of a

1

P^

HchiHUl)

1840

20 1

19

Dalling

nl(}-glin

" The stony aito," or the
place of the '* tKirjel-

«

ing " revelation-finder ...

1840

8

20

Vangong

gyajiflgau ...

" Thec!iffyrldKe,'"or "the
lucky ridge

1841

10

21

I-ahrnng

bla-braA

Tbe IjKiiia'fi dwelling

1844

80

22
23

Lacliung
Liiit'.se

pon-posgaA ...

Iitin-rtw

The loin's ridge
The lofty sutiunit

1850

1650

8
15

24

•Siiiik

zi-niig

1650

30

25

rCtNfjiin

Itii-tatn

U(;rtiittage hill

1852

80

26

Lifigthem

A Lepcha village name ... 1836

ao

27

t'haiighe

rttutg-nea

■ ••

28

I<nrhen

Lacti'en

The big pass

1858

8

29

(fiAtong
Ka<iiing

«-'dur

1860

8

30

liii-bktKl

The uplifted limb

1860

20

31

'p'ftgsrgyal ...

The wultlinie victor

1862

8

82

Nobling
Naiiichl

null glin

The western place ...i 1875

5

33

rnaiit-riMe

Tho sky-top

183B

6

Vabia

apft-'bi-'og

1875

20

m

Singtam

siii-ltAm

A Lepcha village name . . .

1884

6

^^^^ ^^j

MO.\ASTKJif£S,

dirig&ed, if not actually buUt, by Lba-Uun iia u high-cl&Hs inonuUi;
ferortbodox celibate moulu of relatively pure Tibetan race. P'-riirrf
chl fitill retains iIua reputation for tbu prof assedly celibate <:
and good family of it« uionk^; and iIa nionk^ alone in Sikhn:
the title of ta-tan or " pure monk," and to its L&ma is reserred u»
honour of anointing with boly «-ater the reigning sovereign.

The great majority of the monasteries in Sikblm belong lo Ibe U»
tniin-pa snb-eert of the Kin-ma, only Xamchi, Tasbiding, Sinon. ud
T'&h-mocL'e belong to the Sa-dak-pa sub-sect» and Kar-tok and DuliAj
to tbe Kar-tok -pa Rub-aect of tbe same. All tbe Nih-ma monasteries an
practically Hubordinato to that of Pemiongchi, which also exerciM
supermion over the Lepcba convents of IJng-t'am, Zimik, and P«g-
gye. Lepchas are admissible tu Rigon as well as 8aug-iui-cb'uliug.

Nuns are admitted to a few monasteries in Sikhim, bnt their
number in e^ctremely small, aud individually tUey are illitefate.

The nameB of tbe monasteries, as will be seen from tbe transla-
tions given in the second column of the table, are mostly Tibettn*
aud of an ideal or mystic nature ; but some are pbysically de-
scriptive of tbe site, and a few are Lepcba place-names, which we
also of a descriptive character.

' primitive Buddhism the temple had, of course, no place.

It is the outcome of the theistic development with ita

relic-worship and idolati}', and dates from the later

and impurer stage of Buddhism. The Lamaist temple

called " God's house" {LKa-k-'aii).

It is usually the oentml and most conspicuous buildiug in the

monastery, and isolated from the other buildings, as seen in the

foregoing illustrations. The roof is surmounted by one or two

small bell-shaped domes of gilt copper ' ; if a pair, they are

placed one on either end of the ridge, and called ^ira ' ; if a solitary

mfmp in the middle of the ridge, it is called ** the banner.''* They

Wbe emblematic of the royal umbrella and banner of victory. At

the corners uf the roof are erected cloth cyliuders calle<l ;/ei)i.* ITie

building is often two storeys in height, with an outside stair on

one flank, generally the right, leading to the upper flat. In front is

an upper wooden balcony, the beams uf which are rudely carved, also

the doors. The orientation of the door has already been noted.

In approaching the temple-door the visitor must proceed with
his right hand fo the wall, in conformity with the respectful
custom of prcuJakskiiyt widely fuund amongflt primitive people.*
In niches along the base of the building, about three feet above
level of the path, are sometimes inserted rows of prayer-barrels

I See pp. m wd 273.

I Speit " knjira," (?) trvm the Sku, itanoi, golden,
f^'rgjral-rota'an.

. 6'*6i— cylindrical erectioni from tlin«e feet liigh and about a foot wide to a grentor

fSKf, covwed hy coiltni mpeti c>f blnck yak-hair and bearing a few whitt- bands trana-
TBIM utd varticalf and when Hunnoiiiit4>d by » trident are called C'tb-ditr.

' The RonuioB in circumambuUiiiig t^'mples kept them to their right. The Druids
observed the ooutrary. To walk luound in the lueky way was called Deanit by the
Ga^l»t ».nd the contrary or unlucky way tcithtrthin* oi* i^iddntinni» by the lowland
Scvtch. i^v>iMM\iaas^i 3cott%^t>ici. ; R. A. AlUl!)TRO>i»'S(yury*V/Ji'i:f.,p. 181 ; Caookr's
fntrod. ; Kocksill. L., p. 67.

TEMPLES AND CATHEDRALS.

'^<U^

^ A r

y

which are turned by the visitor eweepiog his hand over them ir

he proc**eds.

The main door is approached by a short flight of Btepi ; oa u-

oending which, the entrance i^ found at times screened bv a larp

curtain of vak-haii he
from the upper bale
and which serves to
out rain and snow from the
frescoes iu the vestibule.
Entering the vestibule,
we tind it8 gateway
guarded by eeveial few-
ful figures.* These ujiUJilly
ore —

1. The tutelary demon
of the ground, u^-uaUy a
red devil {Tsan) a brairDT-

Jy limbed crenturo of elabor-
ate ugliness, clad in fikins,
and armed with vorioiu
weai>onf», and differing in
narap according to ttrf^
locality*

2. Especially viciou? de-
mons or dii minorts of a ,
more or less local cbar- '
acter. Thus, at Pfmi- 1
ongchi 18 the Gyai-pa
S'uk-d^ with a brown j
fece and seated on a whi'f
elephant . He was fonn-

erly the learned Lama Sod-nams Grags-pa, who being falsely I
charged witli licentious living and deposed, his ppirit ou his death
took this actively malignant form nnti wreaks his wrath on all who ,
do not worahip him — inflicting disease and accident,'

' Campaiv with dcscriptjoii i»f Chineao Kudd, t»»mpI<^s by Eitel, Z<ctt, on SwUJum.

» Thus thi- l'>cal devil of Oing teinplti jipiir Darjiling is calli'd " Tlio E:ntirel7 Victora* J
Souring H«'Iigii»ii'' [CJi'oB-lilifi rnai»-rgj*al,i, 1

=* Compiire with Ihr maUfpiant gluute uf Braluuans in India. Ct.TxYftimr'sKat^i
^rit Si}ffiira^ ii., 338, 611

K^A

Tbhfui-dcwb Dbwin.

OtAlOiiAA K.1M; ' I.

( VtrBpnt,

L Here also are sometimes port ruycil Hit: tweh'p Tawitift — the
irial tiendesses of Tibet, already figured, who sow disease and who
Bre subjugated by St. Padmn.

Confronting the visitor in the vestibule are the four colossal |

TKMPLKS AND CATHEDRALS.

images (or frescoes) of the celestial kings of the Quarters wb
goarci the univeise and the hpavpnei ngniTi.st the attacks of ibe
Titans and the outer deinouH, as desorihed at page 84. Tbej Kt
clad in full anuour and are mostly of defiant mieu, as seen iu thai
tigureii over the l>age and at pages 83 and 330, Two are pUcw
on each side of the doorway.

Sometiuies the guardian of the north is given a yellow, and iU
guardian of the south a green, complexion, thus suiting the cun-
plexion of the guardians to the mythic colours of the eaniimi
points. They are worshipped by the populace, who credit thea
with the jiower of couferring good luck and averting theoalamitiei
due to evil spirits. And iu the vestibule or verandah are tho
sometimes displayed as frescoes the Wheel of Life and soenei
from tlie Jiitakas or former births of Buddha; and here aln
may be hgured the sixteen great saints or Sthavira (Arka)\« oi
"lUbana").'

In the smaller temples which possess no detached chapels for
larger p my er- barrels, one or more huge prayer-barrek are set s(
either end of the vestibule, and meclianically revolved by lay-
devotees, each revolution being announced by a lever striking
bell. As the bells are of different tones and are struck alternatelrt
they form at times a not unplcasaul chime.

The door is of massive proportions, sometimes mdely earvB
and ornamented with bnizen bosses. It opens in halves, giving
entry directly to the temple.

•Such grand cathedrals as those of Lhasa will be described
presently. Meanwhile let us look at a typical temple of onlliuiry
size. The temple interior is divided by colonnades into a nave and
aisles, and the nave is terminated by the altar — generally as in the
diagram-plan here annexed. The whole of the interior, in which-
ever directioQ the eye turns, is a mass of rich colour, the walls to
right and left being decorated by frescoes of deities, saints, an(
demons, mostly of life-size, but in no regular order ; and thfl
■teams are mostly [tainted red, pickeil out with lotus rusettes &d<I

1 For ttieir dFJcriptionf) nnd titles boc p. 378. Amon^t ttir common st><ne* iklfio t*
preaonted here are ** TIip llirmouioud Fuur" fint*uu-)ia niam hiii, a, bnpf^ tuaUfi
ccinHiating of an «]eplinnt, niotiki-y, raliliit., nnd |mrri>t ; nnd tbe lung-UvMl sftge (nd
tK'c-rtii) willi Iiu> deer, Cijiiipanilplf^ tri thr Jii[i:tneKe [?)Ju-r*i, one of thu seven gcnSfl
(r<K«l Lurk, niid thi; Inng-Hvcd hunnit, .^--jimi.

>of local demoa.
FrofOo of Ki^iong .Uar-futlc d«v)li.
, Vnaee at icuftrdUn klngi of t)U)utcra.
. Prm;«r4iarmli,
. Stallon of ordartlM.
, T*til« for t«a «nil voup.
, Beat of Uu pravoit.
, 8aU of the w«ter-)C^rer.

he two other raemhera of the TH-'vaiwx or "Three Gems,*'
lamely Dkarma or Sangha, The |jarticulftr images of this triad

u 2

r

p

dr|H'nd on the smt tn which the temple belongn ; $dk^ Jfi

ofltru gi^eu the ceutriil ponitioa and u KHiiit (Ti^oA K*a-|iftOr]

mmbham) to the left of the spectator and Avaloicila to the n^

Particulars oinl Hgurea of the principal of these idob are P^i

in I he chapter on linages.

Sakva Muni is figurrd of a yellow colour with carlv bloc luB,j

mid often att<?nded by standing fii^ures of hii* two chief discijH 1

Atnugdaliivtlua on hit« left and Sariputra on hi« right, each wtthM '

alarm-staff and lH'gj;ing-br)wl in hand. In the temples of tte ,

unreformed ftects, St. I'adina-sambhava and his two wiv ■'*

given special prominence, and many of these images are r- .

as "9elf-*prung:'*

" Sn tiftinaien fell, no pornleroos axea rang :
Like w»me tall (talm tue inyBlie fabric «prnng."'

But even thii* onler of the imager is seldom observed. M**
fretjueutly in the Ge-lug-pu temples Tsoft K'a-jia is given iht
chief pliice, while in Niti-ma it is given to the Gufw, and thi* v
juiititied by the statement put into his mouth that he was a Mconi
Buddha sent by Sakya Muni specially to Tibet and Sikl" ■■^'
Buddha himself had no leisure to go there. Sometime? ~
image is absent, in which case the third image is usuali^v '*i>i
fanciful Buddha of Infinite Light, Amitdhha^ or AmMtftUf
Infinite Life. In many sectarian temples the chief
given to the founder of the particular sect or sub-sexrt.

Hanged on either side of this triad are the other large i
of the temple. Though in the larger fanes the more demoni
images, e:*|)ecially the fiendish *' lords " and protectors of Lam:
are relegated to a seiMirate building, where they are worshi
with bloody sacrifices and oblations of wine and other demoi
rites inadmissible in the more orthodox Buddhist building,
of such idol-rooms are chaml>ers of horfors, and represent eom
the tortures supposed to be employed in hell.

The alleged esistence of images of Gonikhuath in Tashiih'
Tumlong, and other Sikhim temples* is quite a mistake. No si
image is known. The name evidently intended was ** G
KinlM)-chV*

• tlEUKU'** J'airjii'm,

Jottv., p. 312; Sir M, WlLLlAM^ Buddkism, p. 490.

The large images are generally of gilded clav, and in Sikbim the
most artigtic of these come from P6-to or " Paro" in Bhotan. A
few are of gilded copi>er and mostly made by Xewaris in Ne|m].
All are consecmted by the introduction of i^lletsofpajwr iniscribed
with 8acred texts &s detailed in the chapter on the pantheon.

Amongst the frescoes on the walls are dii^played numerous
Lamai^t saints and the pictorial Wheel of Life, though this last is
often in the vestibule.

There are also a few oil-paintings of divinities framed, like
Jajwinese Kak^nu/no8, in silk of grotesque dragon-pattenis with a
border, ananged from within outwards, in " the primary " colours
in their prismatic order of red, yellow, and blue. Some of these
pictures are oi*ea}tionally creditable sj>ecimeus of art.

The seats for the several grades of officials and the Liimaist
congregation are arranged in definite order. The general plan of
^B small temple interior is shown in the foregoing diagram. Along
Hich side of the nave is a long low cushion about three inches bigh,
the seat for the monks and novices. At the further end of the
nght-hand cushion on a throne about 2A feet high sits the abbot
or professor (Dorje Lo-pihi),^ the spiritual head of the monastery.
Immediately below him, on a cushion about one foot high, is his
assistant, who plays the »i-iif/icyml»al3. Facing the professor, and
seated on a similar throne at the further end of the left-hand
cushion, is the Um-ds^^ or chief chorister or celebrai^t, the
temporal head of the monastery; and below him, on a cushion
about one foot liigh, is the deputy chorister, who plays the large
i^figs-rol or assembly-cymbals at the command of the Ufii~iUs^,
and officiates in the absence of the latter. At the door-end of the
cushion on the right'*hand side is a seat al)OUt one foot high for the
provost-marshal, who enforces discipline, and on the pillar behind
his seat hangs his bamboo rod for corporal chastisement. During
the entry and exit of the congregation he stands by the right side
of the door. Facing him at the end of the left-hand cushion, but
merely seated on a mat, is the water-man.

To the left of the door is a table, ou which is set the tea and
soup which is to be served out, by the unpassed boy-candidate-*,
daring the intervals of worship.

SD4

TEMPLKS ASS) CATHEDHAlfi.

THK LAMAS TAtlLBS.

To the right front of the altar stands the chief Lama's tablr-,'
ahout two-and-a-half feet in length, and one foot in height, atid
often elaborately carved and painted with lotuses and other mtatA
syiTibols, as Kgure<l at page 2lo. Behind it a cushion is phictHl,
upon which is spread a yellow or blue woollen rug, or a piece of a
tiger or leopard skin rug, as a seat. The table of the abbot or
professor contains the following articles in the order ai»d jxisition
shown in thin diagram : —

The other two monks who a»
allowed tables in the temple are
the chief chorister or celebruit
and the provost-marshal. The
chief (.■horiater's table faces th/it
of tlie ablwt, and contains only a
holy water vase, bell, dorje and
the large cymbals. The table of
the provost stands in front of
the seat of that officer, near the
door, and contains an incenw-
goblet {sang-intr)^ a bell andWar/V.
At the spot marked "13" on the plan is pWed the lay-figure
of the corpse whose spirit is to be withdrawn by the ablx>t. At
the]ioint marked "1^ is set, in alt the larger temples in Sikhim,
the thnme of the king, or of the re-incarnated Lama — the "pro-
tecting lord'*-— when either of them visits the temple.

On each pillar of the colonnade is hung a small silk banner with
6ve flaps,^ and others of the same shajM*, but differently named,'
are hung from the roof, and on each side of the altar is a large
one of circular fonn.^

THE ALTAK A^D ITS OBJECTS.

The altar^ occupies the upper end of the nave of the t-empte;
and on its centre is placed, as already mentioned, the chief image.

1. Mftffic rice-rtffering of nniver^e.

2. Saucer witli lixwic rice [Vh'tii-d-u
or iif'sd) for tlirowinjfj in sacrifice.

3. Siiuill Imii(l*<[rinii.

4. Bell.

5. />o*7V-soe|»tre.

6. Va»e fi>v lioly-water.

* mdum-lc'og.
4 Bi-dan.

■ Kynb-mgon.
* p'jtJ-p'ur.

• Ka-*p'an.

' tDch'od B'Ain

396

TKMPLBS Ai:D CATJih'DJiAlSi

tho lamps. Aiid over all is stretched a canopy, called the
** sky " * on which are depicted the thunder dragons of the ?k7.
The altar ehould have at least two tiers. On the lower aiu
narrow outer le<lge are place<l the offerings of water, rice, cakes^
flowers and lain])s. On the higher platform extending up to the

images are placed the
m usical instrumenti«an<
i-ertain other uteui^il*
for worship, which will
be enumerate pre-
sently.

In front of the altar,
or sometimes upon the
altar itself, stands the
temple-lamp,* a short
pedestalled bowl, into
a socket in the centre
of which is thrust %
cotton wick, and it ii
fed by melted butter.
As the great mass d
butter solidifies and re-
mains mostly in this
state, the lamp is prac-
tically a candle. The
size varies according to
the means and the
iiumber of the temple
votaries, as it i» an net
<if piety to add butter
to this lamp. One is
necessary, but two or
more are desirable, an
on si)ecial occasions 108 or 1,000 small lamps are offered upon
the altar. Sometimes a cluster of several lamps form a smal
candelabrum of the branching lotus-Hower j«ttem.

MAIlIC-Un-KIIINn Ot THK I'MVfHSK.

1 ouM-ywf / but it« inorc honorific title is h/a-ht-as,
" nich'i'id-akoii.

TBB OFFEUINQS.

297

Betow the altar stand the Pi>oHte<l wnter-jag ' for Biting the
aller water-veseels, adish to hold grain for oflferingH,^ an inceuse-
ilder, and a pair of flower-vases. And on the right (of the
tafor) on a small stool or table is the magic rice-offering,
ith it$ three tiers, daily made uj* by the temple attendant, and

:^

«•• N <«

Trr Five SENSvof a OmHimts.

ibolic of an offering of all the continents and associated islandit
the world.

The ordinary water and rice-offerings are set in shallow brazen
[>wlfl,' comjKJsed of a brittle alloy of brass, silver, gold and
suuded precious stones. Their number is five or seven, usually
e former. Two out of the five or seveu IxjwIs should be filled with
re heaped up into a small cone; but at* this must be daily re-
ftwed by fresh rice, which in Tibet is
smewhat expensive, fresh water is
Bually employed instead.
Another food -offering is a high,
jnical cake of dough, butter and
sugar, variously coloured, named tormd
or z'al-zS, that i&, "holy food." It
is placed on a metal tray supported by
a tripod. To save ex|)ense a painted
dummy cake is often substituted.

Upon the top of the nitnr aio also Sachkd Caku

UAually placed the following object*,
though gevei-al of them are special to the moi-e demoniacal worship : —

1. A miniature funereal monument.*

> ch'ftb-bmn. « niu bxnj. ■ mch'od tio.

> (k'orttH. In the room in which worship U dooc there muat be pri«<?nt thme thr«e
essential objects: Au-yRum iSkt., Triiilt/A) ia) an iuiagf, (h) a di'orten, and (Da,
boly book, wiiich art- symbolic of "the Three Holy Onee." In thr furly Indian cavt-w
thift triad tM*ma to have been r^re«e»te(l by (f) « Caitna for Itwidlia, and a Wktii fur
Dliarma.

998

TEMt'LKH ASD C.iTUED&AU

2. One or more eaered boo]a on each side of the altar.

3. The LimaiKt aoefrtVA or 2}urj<^ typical of the thunderbolt of Indn
(Jupiter), arni a bell. The ti^rjt is the counterpart of the bell, *nd
wbeu nppUed to the shoulder of the latter should be of exactly tb«
same length as the bell-handle.

4. The hiily-wntor vi\so ' and a ipetal mirror hanging from it«
spuut. The ho|y-wat«r of the vase is tinged with ^affi^m, ami is

SjXE .\LTAil (.IIIJB.TS.

Lamp (liiv«rt«J), nlt/ii. Iioly-nter Jug.

sprinkled by inomiB of a long stopper rod, which is surmounted
fail of ppiicock'a feuthers and the holy k*t*a grass. Another ti
fnuruiounbed by a chnplet, et-c., as its frontiiipieco.

0. The diviuing-ari*ow bouud with live coloured Etlk»i callod dmfar *
for demonincnl woi-ship.

(i. A large tneUd mirror" to reflect the image of the spirits.

7. Two pairs of fyiiil)ttl». Tlu? (wir used iu the worship of Baddba
and the liigher divinities aire called W-h^h/ and are of about twelve or
more inches in diameter, with very small central bosses. They are held
vertically when iu use, one above the other, and are manipulated gently.
The pair of cymbals used in the worship of the inferior deities aud
demons are called rol-mOf aud are of shorter diameter with very much
broader bosses. They are held honzontftUy in the liundty and forcilly
clanged with great clamour. Chinese gong8 alsti are used.

8. Comjh-shell trumpet (/Hn*), often mountinl with bronze or (divert
80 as to prolong the valves of the shell and deepen its note — used with
the n-fien cymbrtLs.

1 k'nu-bum. &<>e Afi. Koci., /.., lOtf. ■ Mdali-d*r. ' me-long.

^ ftjl-fmyan. > dun.

3(K)

TEMrLES ASH VATnEJjRAIJi.

9. Pair of «>j>per fliigfM>loU.'

10. Fair of loug teleK»pic copjier horns m three piec«&,' and often
six feet long (see illustration on page 17).

11. Pair of human thigh-bone trumpet^.* These are sometimes
encnmyl in broAs with a wide copper flanged extremity, on which an
figni-ed the three eyes and nose of a demon, the oval open extremit;
being Iho demon's month. In the propiu^tion of iheee thigh-bone trum-
pets the bones of criminals ur thojie who have die*! by v-iolence are pre-
ferred, and au elaborate incaotHtion is done, part of whieli mnsisto
in the L&ma eating a portion of the ftkin of the bone, othi^rwise its blast
would not Iw sufficiently powerful to summon the demuna,

12. Pair of tiger thigh-bone trumpetw.* Theiie are not aluraj^s
present, and the la.st three instramente are only for the worship nf
the inferior gucU and demons.

13. Drums (ch'os riiu) ; —
(ci) A Kuiall rattle baud-drum or /W-cA'im ' or <2aiHdru, like a Urgv

doiibli.' egg-<.tup. Between its two faces ore attached a pair
of pendant leather knubti and a long-beaded 3ap as a handle-
When the drum in held by the upper part of the cloth handle
and jerked alternately to right and left the Icnob» strike the
faces of the drum. It is ubed daily to mark the pauses be-
tween different forms of woi'ship.

(A) The big druuk.called cfi'o-tm" or religious drum, These aieof
two kiudK, one of which tin i^uspended in a frame and heat only
occaaioniilly ftud in BuddhaV worship. The other is cam>d
in the hand by means of u stem tlivu.sl thi-ough it>s curved
l>order. Tlietse ni-e Vteaten by drum-sticks with straight or
curved Imudlee.

(e) The human skull-drum made of skuU-capa, and of the
style as the smaller drum (a) above described.

14. Libatinn jugs, figured on page 225.

THE CATHF.DRAL OF LHASA.

The greate«( of alt the teuijjles of Laiuadoin is the great cathe-
dra] of LhSsa, the St. Peter's of I/iniaism, the sketch of which,
here ^iven, was drnwu for me by fi Lamn artist, who visited Lhiisa
with thirt object, and who delibemtely .sketched the sacred city and
its great temple from the hillock about half a mile to the south
of the city. And with the description of it' we will close our
account of temples.

ThiB colossal temple, called "The Lord's House* (Jo-^vo JCniij,

t rgyt^Mti. * rny-ilun, > rka£iH/tift.

• Ktiig ilun. ' liia-tiruti. « ch*08-)ti.i.

' .Siimmnnzf'il frniii th*- acouiitK •>! Hfc, etc.. and fnun KJlpPEN, ii., SS4.

koH '■

-nds in the centre of the city of Lha^a, to which it ^ves it«
,me, ** (imi'K place ; ^ and it is aUo considered the centre of the
ole land. All the main roads, vrhich cut through Tibet, run out
it and meet again in it. But it is* also the centre of the united
maist church, as it is the first and oldest Buddhitst temple of
bet, the tjrue metropolitan cathedral of LSmaism. Founded iu
e seventh century, on commencing the convermon of the gktomy
owland, liy king Srofi T«in Gampo, for the preservation of
ose wondroua imagey brought to him by his two wives, as before
entioned, it has, no doubt, iu the course of a millennium, received
lauy additions and enlargements, and in the seventeenth century
was restored and rebuilt.

lt-» entrance faces the east, and before it, in a square, stands a

,gstnff, aljout forty feei high with yak's hair, and horns of yak

sheep, tied to its base. The main building is three storeys high,

►nd roofed by golden plates.- The entrance is iu the shape of

hall, which rest« on six woi^den pillars, very handsomely deeo-

ted with engraWngs, jwintings, and gilding. The walls are

vered with rough pictures out of the hiograjihy of the founder

the religion. In the centre of the hall is a swing door, which

decorated on the outside with bron;£e, and ou the inside with

iron reliefs.

Through this you pass into the ante-court, which is covered by
he first storey. In the wall, opposite the entrance, is a second
•, which brings you inside, ou both sides of which stands the
1 statues of the four great guardian kings; two on the
right an<l two on the left side. This brings us into a large jjillared
hall, which has the form of the basilica, and is divided by colon-
nades into three long and two cross-aisles. The light conies from
above in the middle or broadest ait-le, where a transjiarenl oilcloth
lerves instead of glass. Through this the whole tempie is lighted,
use there ar^* no side windows. On the outside of the two

1 The nftiut' Lh2sa is pr<^M>rIy retitrtctrtl t/i tlie gn-at t^xnplr. Hron Twin flampn
(HjjM'ars lo Iwve bccu the (oun<l»T of Ihf city now ycmTilly ktii>wn to EtimpfjinB B8
IJwtta. It is recorded that he e?tchange<l tlie wild Varlimfj rftll<y. wtiirli had ticen
the horn** of liid ancostni^, for the more central pufiition tn th*' tmrth (if tht? T»anR|Mi,
a villogo named Rasa, wliich, on account nf the temple hp enacted. \v;tB altered to
Lliu-tta, or " tlod'n plact-." An old fonn o( tlie name is said to b*> /nKa-Man.

' ThMc plat<^3 are aald to hi- of solid f^ild, iiiul giftfd by tho ttuii of tin; priucoUng
Aaanmal, about the e?»d of tlw twelfth cnntur)' a.d.

302

TEMPLES AyO CATHBDRALS,

side aiitlea, i'.c., oa the uortb and fiouth side, as the ^
towardit the east, is a row of small cells or chapels, fouileen tot
right and just as many to the lefi. The two cross-aisles fonn^
hackground, and are sejiarated from the long aisle by silver lattit
work. Here are tiie .-(eaU of the lower priests f(»r common

^^ N r> N ^^

^jTT-rq

OnotrND-FiJiN OF LrAba Cmsbdrai.^

meetings. From the weot cross-aiBle a RtaLrease leads into
holy of holies. On the left of this we see, by ascending behii
silver rods, fifteen plates of massive silver, which are covered w|
imuimerahle precious stoDe*, and contain representations of ij
BuddhJKi dogmatics and myptioinm. We see there, for instani
the Biiddhii^t system of the world, the «rcleof the metemjisyc

' AtUer UJorgi. I have not reproducfd tlit- rrforences M thoy art' not 8u
DovuA&e,

LHASA CATIfKDRAL.

303

Ith its diffei'pnt states. From the stairs above we come into a
>6s-aisle, which has just as many i>illars as the two lower ones,
ifi ftlfio the inner front ball of Ibe sanctuary. The latter ban
form of a srjuare, in which are six chapels, three on each of
north and south flanks. In the middle i-i the place for the
offering altar, which, however, is only erected on certain occasions.
On the other wide of the altar, on the west side of the holy of
holies, also in the lowest depth of the whole editice, is the quad-
rangular niche, with the image of Sakya .Muni. Before the entrance
in this, to the left, is raised the throne of Dalai T^'ima, very high»
richly decorated, and covered with the customary five pillows of
the Grand Lumas. Beside this stands the ahuoBt similar one of
the Tashi Gi-and Lama; then follow those in rotation of the
regenerated Lamas The abbots, and the whole non-incarnate
higher priesthood have their seats in the cross-aisle of the sanc-
tuary. Opposite the throne of Dalai Lama, on the right from
the entrance of the niche, is the chair of the king of the Ijbw,
not quite so high as those of the regenerate Grand Lamas, hut
higher than those of the others. Behind him are the seats of the
four ministers, which are not so high as those of the common
Hi^nias.

^K On the west side of the niche stands the high altar, which is
^BVeral steps high. Upon the top of the higher ones we see small
i^KJitues of gods and saints made of massive gold and silver; upon
the lower ones, as usual on Buddhist altars, Uinips, incensories,
sacrifices, and so on ; upon the highest, behind a silver gilt screen,
the gigantic richly-gilded image of Buddha Sakya Muni, wreathed
with jewelled uecklaces as native offerings. This image is named
" The gem of majesty ** ( Jo-vo Rin-po-ch'e), and represents Buddha
as a young prince in the sixteenth year of his age. It, according
to the opinion of the believers, was made in Magadha during
Buddha's lifetime, and afterwards gifted by the Magadha king to
the Chinese emperor in return for assistance rendered against
the Yavan invatiers ; and given by the Chinese emperor to his
daughter on her marriage with the king of Tibet, in the seventh
century a.d. Flowers are daily showered ujxm it. Beside this
one — the highest object of reverence — the temple has also in-
numerable other idols; for instance, in a special room, the
images of the goddess 8ri Devi (Pal-ldan Lha-mo). There is

304

TEMPLES AyD CATHEUHAIS.

also a celebrated image of the (ireat Pitying T^rd — Avalokita —
named " the self-created pentad." ^ Also images of historical ]}ereoo9
who have ina<]e themHelves worthy of the church ; amongst whom
one sees there tlie aforeKHid piouii king and his two wives, all three
of whom are canouized ; also his auiba>isador, who wa::! sent by him
to India to fetch from there the holy books and pictures.*

In this large and oldest temple are lodged great numbers of
other precious things and lioly relics, consecrated presents, gold
and silver vessels, which are openly exhibited at the beginning of
the third Chinese month.

liound about tiiese stand many wooden or copper prater-
machines. The surrounding wings of the building contain the
, gtate-treasures, the magazines, in which are stored everything
necessary for divine service, the monks* cells, the lecture-rooms;
in the higher storeys also the residences of the highest stat€ officers,
and special rooms for the Dalai Lama. The whole is surrounded
with a wallj at which are several Buddhist towers, which, as in
the case of the large t«mple, are covered with gilded plates. No
women are allowed to remain within the walls during the night,
a prohibition which extends to mauy I^maist cloisters,

1 nin byun /na-/fUa. So called becAUS^ it is reputed to have farmed itself bye
tionsfroni: Tliug-je cli'enixi f Avalokita), Tul-ku-gey Ion— the artint^Srun TaanI
his Chiuoso wife, and hia Ncwari wife. And the locatioD of «*ach of thcw
htuige is pointed out. ^ Ki>ppKN- says an Inui^ of Hiucn TsUng u altHi thrrr>.

UlKKOtCmSY CULX StIAL OF UKAMD TaAHI LAUA,
OITSN TO PlLflKnUL

<FaU liM.)

lILGRIMAGESare most jjoi>ular in Tibel. ThecouTitry
contains nn infinite nmuber of sat-red sites, reputed

re-incarnated or supernatural I^nmas, self-ereated

^H images, relics of the Hurldhas, holy footprints, saucti-

^Kfied trees, etc., to which the pious throng with gifts of gold and

^Ktber precious offerings ; while many extend their pilgrimages to

places outside Tibet, to China, Bhotan, Sikhini, Nepal, Kashmir,

Turkestan, and India, to jilace-i hallowed by Si. Padma-gam-

bhava, or by Buddha himself.

The most holy of all sites, according to the Lamas, in common

with all Buddhists — like Mecca to the Muhammadans^ — is the

KTree of Wisdom at Buddh-fiaya, in India, with its teini>le known to

^Tibetans as tiandhola,' where Sakya Muni attained his Buddha-

I < After fjiorp.

I ' dri-jrtsah-k'aht or "The Unt«iiited (purv) Hauftf." It w»a built in seTen days by

MAe Ingh-prient '* Virtue " (rfge-ba). Set? aUtt Takanatha, lt>, 4^ etc. At thf llodhl*

maiv^ft (bynh-ch'ub-»nin-pci) is the diamnnd-tJmmc (vajriiAttna, Tib.. I>orjt-dttn).

ao called on account of its HtabilityT indc'strurtibiUty, and ca|>actty of n^isttn? jiII

worldly shocha.

306

SHRISSS, JiEUCS, AJfD PILGRIMS.

^

hood, and which is bclievwl to be the hnb of the world. Afla
this come the site of HuddhaV death, KiLsinngBra ; and tlie elgfal
great Caityas which enshrined hifi bodily relics ; the mythica
mount Potala^ in the south; the mythical Shambhala id the
north; the tioru'ii Fairy-land* in Udyana in the west; aoi
"The three hills^*" or V-tai Shan, in northern China, the original
seat of the God of Wisdom, Maiijusnj and Tihfisa, the St. Petert
of the Laimas, and the seat of Buddha's vice-regent upon earth.

The Indian tthrines are seldom viBited by Lamas atul Tibetani
on account of the great tlistance and expense. 1 have listened
several times to the prayers of Ljiawia and Tibetan laity at lb
great Buddh-GayS temple, which, strange to gay, is still held by on
sympatht^tic Hiiiilfi priests \vli«i ytrey upon the Huddhist pilgrims.

Thetfe prayers were divided
l>etween petitions for temponl
prosperity and for '*the great
ultimate perfection,*' or Nir-
vana. They make offerings \A
the Tree of Wisdom, but theii
oblations do not take the fotn
of watering it with can ik
Cologne and gilding it, as dl
some of the Burmese.

At the shrineH under Bud
dhist management, the. pil-
grims carry oft", as relics'!
printed charms and fragmeati
of the robes of re-incamafa
Lfimaa and other holy men,
leaves of sacred treeis, etai
which are carefully treasonj
js amulets and fetishes. ioA
these objects and holy wtt«
work most miraculous cure* in
a manner which {a not

I'll i.kIM L^t.MA?i,

known even in Christian Europe.'

UD*

I ri-bo 7ru-*dBiiL ' mk's-'gro glin.

* ThoH EuropcAiu who sne«r «t the " pagau " Bupfntitiotiii of the Eutt nuiy fd

K

P

The fullest Tibetan Hccount of Indian shrines is found in the

ok named Jambii-glin apyi hs'ad, a compilation coutainiug a
confused abstract of Hiuen Tsiang'a celebrate treatise.'

In regard to the site of Bud<lha'g death, the Lainas have placed
it in Asam.

In conversation? some yearg ago with Lumas and lay Buddhi^ta

at Darjiling, I was* suq>rised to hear that Asam contained a most

holy plat-e of liuddhist pilgrimage called '* T8anfc}C6-(lxtU^^ which,

it was allege<l, next to the great temple at Buddh-tiayfi, was the

lOBt holy 8{>ot a Buddhist could visit. Asaiu is usually regardetl

l>eing far beyoud the limits of the Buddhist Holy Laud, and
,he Chinese pilgrims, KaHian and Hiuen Tsiang iu the fifth and

vpnth centuries of our era, to whom we are mainly indebted for
ur knowledge of ancient Buddhist geography, not only do not

ention any holy site in Asain, Iiut Hiuen Tsiang, who visited
(iauhati at the invitation of the king of Kamrfip, positively notes
the absence of Buddhist buildings in Asam.^

I therefore felt curious to learn further particuhirs of this
important site in Asam, which had apparently been overlooked

»by geographers,
femunj^t themselves equally grotewiue brliiifs. For example, the Holy Cont ^ ff^m.
lUitl ont- (if Uie most n-wnt iniracle-», \\w. huty of Tj>vnU». IjEiiirdes, as .i iiiiraclf; place,
dates fr*>in 18^ wk«-n ;i little ^\t\ luid a vision of "a beautiful aitil railiHiit Udy,"
EigliU'cn times the gl'^rious apparitioH was Mien by Uie Rir' ; theii it wa» 6t*eD no more.
Twrnty thousand persona by tliat timi.' ha«l gatliered to the rtndfrr'Mti. Oa uue of the
last iKcasioiu UiL' girl, as if ob^-ying a sign from her vi&iuntf wt^nt to a corner of tlic
gruiu) where tJw Bii{)caraiii'e:t occurred, »i>d scratclicd iu tla- dry earth. The gaping
I crowd saw water riot: and tli4> girl driuh. Tlieu a little btrt^umlct niadi' ittt way to the
liver. In a rfwirt tim<* Hw Mpring gave 120, iHW litres a day. And tin- wonders of
Eiiraculous heating cfftetvd by tliis water are the tlieiuc* of the learned and tlie
jrtorant alike. In 1872 the nuinbiT of pilgrims amounted to liO,(X)0, and this
the same number appeared nt tht- health-giving spring. Over 12,000 brouglit
1,100 sick, 'fliey had come fntm Paris and tX\e north in seventeen pilgnmago
sins, and this year (lBtl>-l), acconling Ut the ne^s|>apers, two train-loads dteaimxl
Lit of London for the same convent. There is a bund of trainM attendants, who
gCK] service, and Uie sick are dipped by e.\pertji and cared for. As the patient
immersed, some of the assistanta, with arms uplifted, pray with him. .SoniQ
Df the sick quietly undergo the dip, as if resigned to whatever may befall (.tiein.
Potliers beat the water in agony, and clutch at hands near, but all prny — these last
l-vith loud cries of despair to heaven: "Cure us, Holy Virgin, liuly Vii^n, you
VFuf cure us." There is great coclesiastical ceremonial, elevation of tlie host, priests
rith hglited ta|>er8, and high dignitaries be-robed and be-mltred. " The cures " Are
l^uly curti&cd — they are as marvellous as any by a well-adverti>s*'d specific.
I For a transUtinn of a smaller one sec my article in /'/w. A.S.Jt.f Feb., 1S09.

• rTsa-Nich'ng-groii. Sec /„^.^'-B., Ixi., pp.33 tf^.

* 3i'if»-ki, trans, by Bba.l, ii., p. 196.

808

SHRfNES, RBLfCa, ASD PILfiBIMS.

In Jfischke's Tibetan dictionary ' I found the iifuiie " rT'*-

mch'og-groii ** defined a.s a ^Mown in we.st At?ain where JJuddha
died," and this statement, it is noted, is given on the authoritjoC
the "Gyalrabs/'a vernacular history of Tibet, Csonia de KiVT*
eIbo notes ' that "the death of SImkya, as generally stated in the
Tibetan books, happened in Asam near the city of Kusa or Gama^
rupa (Kamrfip).*'

Here, then, was a clue to the rayslery. Kuddha's death, it is
well known, occurred between two sal tree* near Kumiuxgarti or
Ktistiuagattty in the north-west provinces of India, thirty-fii'B
miles east of Gorakhpur, and about one hundred and twenty mjlrt
N.N.E, of Benares; and the site has been fully idejitifie<l by Sir
A- Cunnin^;ham ^ and other« from the very full descriptions giren
by ICiuen Tsiang and FaHian. The name Knsaua^at'a means
"the town of Kusu grass**;* and as the early Latiia missionaries
in their translation of tlie Buddhist scriptures habitually trans-
lated all the Sanskrit and PfiH names literally into Tibetan, Ku-
w(H<(^«rttwasrendere<l in the "Knh-'gyur" canon as '*rTsa-mch'og-
groi*!,*' from ** t tsa-mch'og," kusa grass, ** grong," a town ( = Sskt^
nagarfi).

Now, near the north bank of the Brahmaputra, almost opjwMite
Gauhati, the ancient capital of Kiimrup, is, I tind, an old village
named Sdl-Kustty and it lies on the road between Gauhati and
Dewangiri, one of the most frequented passes into Bhotan and
Til>et. With their extremely scanty knowledge of Indian geo-
graphy, the Lamas evidently concluded that this "town of Sftl-
A'lWrt" was the "town of Kusa," where Buddha entered into
Nirvdfui between the two 8(11 trees — seeing that the word s/U was
also incorporated with the equivalent of" Tsam-ch*6-<Jun," and that
in the neighbourhood wtvs the holy hill of Hfijo, where, as will be
seen hereafter, there probably existed at that time some Buddhi!*t
remains.

t P.«7.

* Atuttic RarurrArx, XX., p. 292.

» ArrK. Surr. ImHui Jirpti., i., 76; xvli., 55, et*:.

« KU9A iftass iPiMt rt/iio»urvidt4), Uie »acrifici»l grasfl of the- Hindus, ia alio priied by
Vlif Uutldtiisttt (ju account of its having formed Uie cushion on whirh the Boddbinttn
■kI utidor tXw Bodhi tree. It is aUo UHe<t as a b^>OIll in Lninftu: toraptes aad ai
ED nltiu- decoration aaaocUted with jicicock's ftaUier5 in the /»'m/ui or hojljr viUr,
vaav.

No description of tliifi Buddhist site seeniH to be oft record,

cept a very brief note by Col. Dailun * on the modern Hindu

mpte of Hajo, which shrines a Buddhist image. So as I have had

oi>portunity of visiting the sit*, and enjoyed the rare advantage

bein^ conducted over it by a Lania of eastern Tibet who chanced

be on the spot, and who had previously visited the site several

mes, and possessed the traditional stories regarding it, I give

e following brief description of it in illuatnition of how the

inas, originally misled by an identity of name, have subse-

uently clothed the neighbourhood with a legentlary dress in

;eeping with the story of BuddhaV death, atid how this place,

th its various associated holy spots, is now implicitly believed

the pilgrims to be the real site of Huddha's pari-nirwhiti,

nd in this belief, undeterred by the intemperate heat of the

ilains, Buddhist pilgrims from all i>art.s of Bhotfm, TilK't, nnd

even from Ladak and south-western China visit these spots and

carry off scrapings of the rocks and the soil in the neighbourhood,

treasuring up this precious dust in amulets, and for placing beside

their dead body, as saving from dire calamities during life, and

m transmigration into lower animals hereafter. Authentic

specimens of this dust, I was informed, commanded in Tibet

high prices from the more wealthy residents, who had personally

been unable to undertake the pilgi-image.

The Hajo hill, or leather group of hills, where is situated, aocording
to tho current tradition of the IJimas, the i^pot whei*e BudHhu " wmsde-
livered from pain/' lies to the north (right) bank of the Brahmaputra
Hbout nine miles north-west from (Tauhnti (KainrOp), north httitude 26"
11' 18" and east long. 91' 47' '2G", and four or (ivo inilos north of S&l-
Ktt^ The hill v'leeA directly from the plain, forming a strikingly hold
and picturesque mass ; and it is a testimony to its uatunil beauty to
6nd that the hill has attracted tlie veneration of people of all reiijc^iuus
denominations. Tho Henit-uboriginal Mech and Koch worship it as a
deity under the name of Hajo, which means in their veraacolar " the
hill." The Buddhists formerly occupied one of tho hillocks, but are
DOW displaced by the Brahmans, who restored the temple, which is now
one of the most frequented HindQ teuiplos tu A^am. The Muhom-
biodans also have cron*ned the summit of the highest peak with a
mosque.

The clw^ter of hills presents a very ^mmotrical appearance qs seen
from a distance, forming a bold swelling mass culminating in three

^&o:

310

Siiiay£:s, helws, and filorims.

trident-like peaks, the central one of which is pre-cuninent, and is re-
gftrdod hy the Buddhists oa emblematic nf Buddha. The high peaks
on either side of this are identified with Buddha's two chief disciples,
Sariputra and Maudgalyayana. This triad of poaks in seen from a
great distance, and it is only on near approach that the smaller hillocka
are observed. I'hese latter number about sixteen, and are called Xc-
ten e'u-fiu, or '* the sixteen dt'wiples " of Buddha.

The most holy bite, according to the Buddhists^ is a bare flattish
I shoulder of rock, about eight yards iu diameter, situated at the north-
-west ba«e of the bill. This is stated to be the SU-ina tsnl^ji tvr-dii, or
'* the pyre of the cool grove," where Buddliu died, and where his l>ody
was cremated. The rook here bears sevenil roughly-cut intfcriptions in
Tibetan characters of the mydtic sentences, " Om tnaiti iKtdme hiiin,"
" Om ah hiim*^ " Om," etc., and coloured rags toni from the vestnienti^
of the pilgrims are tied to the bushes in the neighbourhood. The
HindQs have curve*! here on the rockafigureof thefour-armed Vishnu,
which the Brahman priests caU DhUhl^ or " the washerwoman of the
gods," and the rock they call ^'Lrtai rUmpinir jt^tJ'*

It is worthy of note that the Lamas, for the benefit of the resident
population of Tibet, have made copies of this spot in at least four places
iu Tibet, vi^., at : —

1. lia-rgjiah, in the south-ea-st outskirts of Lhasa city.

2. P'a-jton Var^ in the north subiu'bs of Lhasa.

3. Pur-mo c'Ac, about twelve miles to the north-east of Tashi-lhtm-
pa

4. Sd-hrag.

The'^ sites were consecrated by placing on them a piece of mck
brought from this Asam site, now under i-eport; but the latter spot
bears the distinctive prefix of Gyd-gar, or Indian, implying that it is
the original and genuine site.

A high cliff, close to the west of this spot, is called '* the vulture's
mound hill," as in Tibet vultures usually frequent the neighbourhood
of the tur^ cemeteries, and in belief that it is the Gridha Kuta Giri
hermitage of Buddha.'

A short di.^tftiice lieyond this spot, in the jungle, is a roughly-hewn
stone basin, about six feet in diameter, called by the lAm&s Sani-ififdmd
ko-k'Oy or the pot in which the S 'ii\-jt—t\iid death-demons — boil the heads
of the damned. The Bralniians, on the other hand, assert that it is the
bowl in which Siva or Aiii-purutha brewed his |X)tion of lust-exciting
Indian hemp, and they point to its green (confervoid) watery oon-
tent.s in proof of tins. They also stato that a snake inhabits the
depths of the bowl ; but it was certainly aljfient at the time of my
visit.

Advancing along the pathway, leading up-hill, we pass a few oolum-
nar massej* of rock lying near the path, which «re pointed to as frag-
ments of Buddlm's staff with which he unearthed this monster bowl.

■ byt-Jigyod p'un ptu ri.

Climbing np the hill we reach the temple of Kedaranath, wliieb is
approache<i by a very steep roughly-paved cjinseway. At the entnuicd
is a long in&ci-iptiou in granite in old Bengali characteiv, tha^e being
the charactent adopted by the Asaineete. Adjoining thi.s temple in the
fthrina of Kamale^vur or *' the lord nf the I^Uus." Here itt a lank
called by the tAmss '' Tg6 vumi hhadm" or *' the lake of the notable
gem"; and they state that many water-sprites (Sn'ja, serpents or
dragons) came out of this pond on the approach of Buddha and pr^
sented him with jewels. A small cell by the side of this pond is said
to be the pla^-c where Buddha ii;et down a mass of butter whiob had
been brought to him a.s a gift, and the atone UHi)a and \foni (phallus
and its counterpart), now shrined here by the HindQs^are pointed to aa
being tliis petriBcil butter.

Crowning the Kuiumit of the bill is a large ma^tjid built by Lutfullab,
a native of Shiraz, in the reign of the emperor Shah Jahan, in 1656
A.D., with a Persian inseripttoa.'

A detached conical hillock, about 300 feet above the plain, lying
about half-a-inile to the north-eiist of the hill, and now crowned by the
HiudQ temple tif Mudh-ivii^ is identilied with ** the great eaitya *'
wliieli was erecte<I over the cremated relics of the Tathagatha's botly.

The pivsent shrine of the temple seems to be the original sbrine of
an older Buddhist temple, which, according to both Buddhist and
Asamese tradition, formerly existed here — the upper portion only ii
modem. Col. Dultou has deHcribeti the general details of thi^ building,
and he states: "The Bruhmans call the object of worship Madhab, the
Buddhi.<tb call it Mahamuni, the greut sjige. It \» in fact tiimply a
colossal image of Buddha in stone. 1 1 s modern >'otaries have, to con-
ceal mutilation, given it a pair of silver goggle-eyce and a hooked gilt
silvered noiM* and the form is eonceale<l from view by cloths and chap-
lets of dowers ; but remove these and thera is no doubt of the image
having been intended for the * ruler of all, the propitious, the asylum
of clemenry, the nil-wise, the lotu.s-eyed comprehensive Buddha.'"

This Inrge image of Buddha is cnlled by the moi-e learned Lamn-visi.
tors Mnnir Aftini Ma/tdmwti, i.e., "The Sage of Siiges, The Great Sage."
It is the original image of the shrine, and is stated by the Brahmanic
prteets, who wdl it MCidhab, to be of divine origin and an actual embodi-
oienL or nntUir of the god, in contradistinction to the other images
which ai-e calleil mere " miirtW' or li and- fashioned copies of typical
forms of the res).Hfctive gods i-epreAented. This may mei'ely mean chat
the Brahmans fouml this image here, while the others wore brought
from tiie neighbourhood or tdsowhcrc. What seems to be the history
of the mutilation nf this image i< found in tfte account of the invasion
of the Koch kingdom of lower Asam by the MutnlmaiiB under Mir
Jumlah in 1661 A.n. This chief issued " directions to destroy all t!»©

idolatrous templfs and to ere<rt mostjues in their stead To

rinoe his zeal for religion, the general himself, with a battle-a:(e, broke
lie celebrate<l image of Naniin. the principal object of woi-ship of the

I aec/.J.Afl., Ia1..p.37.

313

ii'HJify£.% KEL/CS, JSD PfLQHTMS.

I

Itindfis of that province." ^ K&i Ayana \» one of the namee of Madhab
and a pfttrouynuc of the Koch raja's ; and Hajo wns n seat of the Koch
rajofi. And it was at Hajo that Hir JuinlaU took the Koch king
jirisoner.'

The othw imager, not mentioned by Dalton. but which must ha\'e
existed at the time of his visit, are aLso of stone and ure placed on
[either side of the lai^ image. They are four in number and are of
c-onsidcrable gize. According to the I^ama-pilgidms they nre al) Baddlii^l
images ; but the crypt wjis &o dimly lit, and the iiiinges so enveloped in
clotbefland wreatbsof flowers that I could nut iti>tiiigiiiHh their specific
characters, with the exception of the head and peculiar triilent of the
tin;t, and the head of the f^cond, which were character iKtic and ju$ti£ed
thoir recf^nized names, vii. : —

No. 1. — Utjyan Guru to the left of Mabamuni.
No. 2. — Dorjt Dolii to the right of Maliamuni.
No. 3. — Sakj/n Thufxt to the right of No. '2.
No. i.~''S€»cha" Muni to the right of No. 3.

Althou<:h HindA priests, as a rule, are not very methodical in tli«r

bestowal of names upon the imaf^e^ which they have appropriated fi-om

Buddhiat ruins, i^till I here give the Bralimiiriicnl names aa reported by

the attendant priests, as, this being a wealthy temple, the priests were

more learned than usual, and the names should give some idea of the

nature of the images. After stating that the Buddhist pilgrims gave

the above noted names to the images, these pripsts said that the Brih-

manioal name::) were as fulluw^, wliich, it will bo noticed, are BeogaJi.

I give them in the oi-der of the previous list : —

No. 1. Dwitlya M&dhaver mQrti.

No. 2, TaI Kanaiy& Bankat Viharer mfirti.

No. 3. Basu Dever m&rti.

No. 4. Hayagriver murti.

In the vestibule are lotus ornamentations and several articles of the

usual p;iraphernalia of a Buddhist temple, including the following;

A pyramidal framework or wheeless car like the Tibetan CfCait~ija

ehutvkt with lion tigui*e8 at the corners of each tier, such as i^ lined to

seat the image of a demon which is to be carried heyond the precincts

of the temple and there thrown awuy. The present frame ia used by

the priests of this temple to parade in the open ail* one of the smaller

images of Che shrine (f Hayagrtver), but the image is again returned to

the shrine. Above this throne is stretched a canopy containing the

figure of an eight-petal led lotus Sower, and has, as is customary, a

dependant red fringe. On either side is hung a huge closeit umbrella.

These articles have been in the temple from time immemorial.

t)f the external decoration of the t«iinple, the row of sculptured
elephants along the basement, evidently a portion of the old Buddhist
temple, has been figure<l by Col. Dalton in the pjiper above referred to ;

1 RK\-eHiixiK, Cal.ktritw^ July, 18!KI, p. 12.

ad Is identical with the decorative style of the Kailos cave temple of
Cllora ti^i'ed by Kergut>»on in Flat« xv. of hi» Cave TtmpltM. The
Ipper walk are covered with sculptured tigui^es nearly life-size. The
sn avaidras of Vishnu are repi-e8eute<l with Buddha a^ the ninth.
Phe remaining tigures are of a rather nondescript character, but they
re mostly male, and neaiiy every tiguie carries a tndetit {triavln) — th«
%m of the BuddhiBtfl. The I^nias state that these 6gureH were for-
lerly inside the teQi])le, but that Buddha ejected them. And it \»
«ted that the temple wa-"^ built iu one night by Viavakarauiy the
'^iilcau of the HinduB and Bmtdhist^.

Attached to the temjile is a «)lony of Satl, or dancing gii-hs,' who
re ii*up(K)rted out of the funds of the temple, and wlio on the numerous
ast days dance naked in a room adjoining the shrine. These orgies
ire part of the Sakti woi-ship so pijculiar to Katnrup, but nowhere
it Ko grossly conducted as at this temple.' The Nati and the idol-cnr
also conj^picnouA at the degenerate Buddhist temple of Jaganuath
U Puri.

At the eaj>tern Irnse of the hillock, on which this temple standu, is a
ae l&rge tank, CAlled by the Lamas " tlie lake of excellent water." ^
bis pond, it is said, was made by Buddha with one prod of his RtaH',
rhen searching for the huge bowl already dencribed which he uneai-the<l
jiei-e. This p<"md is also said to be tenanted by fearful nionstei-s.

I havo been unable to ascertain positively whether any Buddhist
cmilding existed here previous to tlie Laniait fixing on the site as the
[K-uaanagara of Buddha's death. Certainly no monastery existed here at
I time of Hiuen Tsiang's visit to the Kamrup ((rauhatT) court in the
nth contui-y a.d., for he says of this country that " the people fiave
ao faith in Buthlha, hence from the time when Buddha appeared in the
rorld even down to the prusent tiuie tbtre never as yet hag been buik
[one Sanghdrama :us a place for the priests to lu^semble," The refer-
I wltich Taran&th* makes to the gi-eat stfipa of Kusanagara as being
iited here, in KamrQp, was taken from report, and thus would
elyshow that the present Lama-traditiou was current during his
time. Any chaitya or other Buddhist buildiDg would beem to have
^"beeu subsequent to the seventh century : and m all ptoUibility moi-ked
ft site visited by the great founder of Lamaigm, 8t. Padma-sambhava,
or one of his disciples. The diflerent accounts of this saint's wander-
ings vary cousidei-ably, but he is generally credited witli having
traversed most of the country between lower Asam and Til>et. And
in this view it is to l>e noted that the Bhotan Lamas call the chief

Asam. or »t Icjwl Ibenorth-tast of Bengal (i*,^, Klmrttp), MCins lo liave been in
grrat rffgrec the wnirr<* from which the Tnntrica dud Sakta corruiitiuns of the
iou of the Vedas nnd Puranas proceeded" <H. H. Wilson. Preface to FmAum
iinina).

> They have their counterpart iu the UfHfSouAot uf the Greek Sthabd : riii^ 6, p. 20.
' Voii-<Ji*al>-tnta'o.
* VAseiUKv's /rf Bofnidltmt, trad, du Kusse par M. Ct. A. Coirnne, p. 44.

■ reUgi

I

RAgo of this shrixte ^amo Ovrit or " the tearber^** one of the ejiAttt
St. Padma-6ambbn\'n. And tht' images on eith£>r side of it anil*
'forms of thnt saint.

The forin of Burldlitsm htere repre^nted it* of the highlj Taatzik oA
deiuoniaciil kind, {»n>iMi)fiLt«d by Pudiiut^Haiuhliavn and nov ezisttB|
in tliti> KdjointDg country of Ithotin. Bvem tbi.n uiihl form of the imp
of Oififttn (htm has dHt^Hpitati^l tininun lioadj^ strung un to his fcril
The second imagt> is of a more dfinoninral kind. The tliird image il
course, Sakya Muni. The fourth iumgp, fiv)iu it8 Brnliraanicd al
i« 7\un-iltn (Skt., //rt//(iyr(r«), one of the 6ercest form* of demons
an ert{:>eci&l protector of Ijaumism. The trident i» everywhere o»
spionoiiB in the hands of the sculptureil tigures on the walU, and Sh&kU
rites Are more pronounced hero than in any other place in DoHken
India.*

It in alrio remarkable to fiad thnt the hi^b-priesr of the Hij*
tt«mple, in common with the other high-priests in Kiimt^p, is called
Ai/ai,— ft title which is u.suatly stated to have been Oi-mferred <« tii
lifth Urand Lama of Lba^a by a Mongolian emperor in the »evenleentli
renturyA.D.; though theTilwtnn eipiivalent of this title, vix., (rV(i«(-«'4.
or '* ocean," is known to have been used hy Grand I^mas preWousIy. .U
however, the word is Mongolian, it in curious to find it iiaturaliECtl ben
and spontaneously used by BrahmanB. It seems also to be the Utkof
village-headuiau in the adjoining Garo hills. The (iri/uf of thia tempk
i.s u married ru-in, but the olfioe ift not hereditary. He is elected by tV
hx'al priesU from amongst their number, and holds olfico till death-
He resides at the foot of the hill, below the temple, in a Ijirge hourf.
the exterior of which is pi-ofutaely decorated with the ttkulU of wiU
buHalo, wild pig, deer, and other big game, etc., like the house of u
Indo-Chinase chieftain.

" There does not Bcem to be in Tibet," says Mr. Fergusson,' "»
single relic-shrine remarkable either for sanctity or i*i»e, nor do«
relic-woriihip seem to be expre-'^Red either in their arcbif<«('tnre or
their it^ligious forms," and he supports this by saying that as their
deity is considered to be still living, no relics are needed to recall
bis presence.

C'ertainly no immense mounds of the colossal proixjrtions com-
mon in Indiiiu Buddhism^ and in Burma and Ceylon, appear lo
exist in Tibet, bat smaller fttfijias are of very common occurrence;
and the tombs of the dejMirted Urand Lamas ul Tasbi-lLun]>o, etc^
are special objects of worship.

it is said that Tibet possesses several large stupas as large m

' DancinK k'^tU appt^ar to fl^iir*' to fioine extent in certain LfiimUst cnremouie* n
IDiotan, I'idi' Tintsxtt's Kwhauy ^> Tifi^f, p. 3.?.
' Hia. 9/ ImL and Eattern Arvhitectnrf^ p, 811.

yEPAL SHJ{L\ES.

31&

Maguta &trii«i of Nepal, This latter is one of the celebrated
ues of Lamaist pilgrimage outside Tibet. It is called the
|*-ru>V k\t-^r ck*f)-rte''n, and licp about two miles to the nortb-
of Khattnnndu, and it is Hfj[ured at page2B2. Itnmense
ibers of Tibetans, both Lamas and laity, viwit the place every
winter, and encamp in the surrouuding field for making their
||ij|arBbi]> and offerings, and circumambulating the «icred sjiot. It
j^Bthe chief place of Lamaist pilgrimage in Nejial, attracting far
.^ore votaries than the Svayarnhhrinath stupa," which is not far
^Ustant. Iti^ 8|)ecial virtue is reputed to be its power of granting
^H prayers for worldly wealth, children, and everything else asked
^TOT. Dr. Buchanan-Hamilton, in his account of Nepal, written
out the beginning of the present century, gives a (Irawing of
monument, which is of an almost simple hemisi)herical form,
'the type of the earliest stuiwis ; and Wright,* umlcr the title of
[temple of l?(xlhnnth," gives a rough chromo-Iithogmph of its
we modem appearance, with its additional buildings and invest-
igwall. But no description or account of the monument seems
be on record.

As I have obtained a copy of the printed booklet which is sold

the stufia to the pilgrims, I here give a short abstract of its

atents, which are interesting as showing how the stupa is

?ugbt into intimate relation with the chief legendary and

istoric ]>ersons of earl}' Lamaism. The print is a new revision by

luya-vujra and another disciple of " the great Lama Zab-tikar."

lis latter Lama, I am informed, lived about thirty years ago,

Ttnd gilded the short npire of the stupa and built the present

jn vesting wall.

^p The book states as follows : —

"This stupA enshrines the Hfviril of the Buddhas of the ten
directiong. and of the Buddbat> of the three times (i.e., the present,
past and future), and of all the Bodhisats, and it holds the Bharma-

1 Spelt /yfl,

> Callft] by Ihr Litmaft T'ogs-iMi Si- Kua (or ?Zan-likod); ef. bX^h Suttfamhhii fmrana,
traiiAlil, J.R.A.S , 1804, 297. Aiiotlmr stupa not far <iff, naraoly. about Icn niileB S.E.
of Btmtgaon.anii rw?lvp fmrn Klmt-mnndti, i« called BTttg*-mo-hw-it)iyin,and Meniifted
jw* tlif siut whcri^ Huiidh.i in a fcirrnvr hirtli ^rp his Uxiy t*> n starving tigiT, tJimijrli
tho <»rtlv»dox sitf r-tr tliia ntorj- wiis rcnlly uortlicrn India, rf. KaFIian, c. xi.

» iV(yw/,pp.a2, 100.

316

SHHISSS, RKLICS, AXfJ PfLOJilMS.

"When kini; Thi-Srofi Detsan* asked the Gura,' at SanirM,' to
tell him the history of the Ma-<jH'ta stQpa in Nepal, made by the four
»oii« of ' the bestower of gifts,' named * the poor mother Fy&-rdai-nu
(fowl-kf?opt'r)/ then iho Guru thiiK related (the story): —

" ' In a former Kaljta — time beyond conception — the Boilhisattv*
MablLsattva ATalokit«srara, approached the Tathagatha ^Vmitabha and
prayed "for the uniniats immersed in the miry slough, and after saving
these he went to mount Potala. There be saw hostci of unsaved animak,
itinumorable like unto mouudi; of tiiHn^a ' lees, and .(seeing this be)
wept. Two of his pitying tear» were bom into Indra's heaven a» god's
daughters, named respectively Kan-ma and the little Kau-ma or
Kaii-ch'uh-m». Thiu latter having stolen lu heaven some flowen,
was nm a puiii^ihment reborn in earth, in a low pigberd's family in
Magnta in Xepal, under the name of Samvara or *' the Chief Happi
neea," her motlier's name being Puma. On mai-riage ahe had four
sona, and her husband's early death left her with the sole care of the
family. She with her family undertook the herding and rearing of
geeae for the wealthy, and having in ihiu pursuit amazed much wealth«
she — Ma-pya-rdsi-ma (or mother fowl>keeper)— decided to build a luge
sta{>a in honour of the Tathagatha. She, thereon, went to the king
and begged for a site, saying she wanted only 80 much ground a« one
Jiide could cover. The king assented, saying '*Ju-mri" which Uterally
means " do " + '* can," i.K.j " you can do (so)." * Tlien she cutting a hide
into tliin thongs (forming a long rope), enclosed that very large spocQ
which now is occupied by this chaitya. And she, with her four sons,
and a .servant, and an elephant and an ass, as beasts of burden, brought
earth and stones, and commenced to build this chaitya by their owa
personal labour.

*' 'Then the king's ministers appealed to the king to stop such an
ambitious budding, as they a-sc-erted its magnificence put to shaine the
religious buildings of the king and the nobles. But the king answered
*' A'*«-*Sor *' — which literally means "mouth + (has) spoken" — and so
refused to interfere. (Thu.i is the name of the stfipa — • Ja-ruji JCa-tor*
— accounted for.)

" ' After four years, when only the base had been laid, the mother
died, but her sous continued the building till its completion. And in
the receptacle was pla'jed one Magadha measure {drona) of the relics of
the Tath&gatha KiUyapa. This event was celebrated by the manifesta-
tion in the sky, above the stupa, uf Kasyapa him&elf, and the circles of
celestial Buddhatit ami Boilhisats, and their hosts of retinue, and

' The king of Tibvt wlio inlrmlticcd LaniAistn.

a I.e., Piidiua-sambhava, or I'^yan, tbe roulld(^r of L&maifm.

• The first [,amaii*t innna«t<;ry in Tibet.

« Th« millet seed (elusitc croctptunt), about the sise of mustArd sned, from vfaidi it
nudu th<^ Uiumlayiin be^r.

* TlitH Ktnry, Kud, indeed, tlie gn^tcr port of the legend, seems to have its orijgin in.
a 'aim etjrmolni^y of thf proper namM.

SmaSES IN NEPAL, ETC.

317

showers of flowens the gods contributed divine music and
perfume. EarthquakeB thi*ice occnn-ecl, and through the glory
; tbe asuembled divinities there waj< no darkness for five nights.
' " * On© of the sons then pi-ayed, " May I in my next re-birth be iHjrn as
'gr<yit siholrir (to benefit mankind)" — and he whs Ijorn aj* Thunnii
AmbhutJi' (the introducer of the 8o-«Ulod '* Tilwtan " chawieter, and
^e first translator of Indian Buddhij't texts into Tibetan), eir^
iO A-n.

i'Tlie sec-ond sou pntyed in a similnr manner, and was re-boru as '*The

ftttva" ^ (the abUit of the first momuitei'y of Tibet).
"Then the elephiint or hut-/m (hearing these prayers) siiid, "These
D, neglecting me who contributed so uiuch assistance, are asking all
be good things for themselves, therefore let me be re-l>orn in a form to
lefitroy them or their work." And he was afterwai'd^i re-bom as LaA-
dai'tita (the pei'secntor of Lamaism).

'* * The third son, heajHng the olephant'.s reqnost, prayed tliat he
light be re-born in a form to neutralize the evil of the elephants incar-
fttion; and he was born ns Lbo-luii phcl kyi rtiorje (the LTmui who
inrdered Lnh-dtirmii, the Julian of Lamaisra).'

*' This stDjia Is also worshipped by the Nepalese Buddhists, viz., the

P'ewars — the semi-aborigines of the Nepal valley, and the Murmi, a

(-Himalayan branch of Tibetan stwk. The name * Muguta ' — pro-

'Makuta'~is doubtless u contruetiou for Malvla bantUiana,

le pre-Uuddhist ' crested ehaitya/ such us existed at Buddha's death

Rusinagara, in the country of the Mallas."

The Gyan-tse Oaitya-t^mple is thus described ' : —

It is nine storeys high, and is about 100 to 120 feet high and capped

a gilt dome. A magnificent view of Gyant.*«) town and monasteries

Dm top storey. Numberless niches iillt'd with images of Buddha an<!

aisatwas. In the first Hoor is an image of the religious king

abtan. The fttnte is fifty paces aquare. It is only open to public at

He full and new moon.

At those shrines holding or profe.'*sing to hold relics the fiction
of miraculous increase of the relics is frequently enacted. Thus
it the Alaguta stupa and Tashiding C'h'orten are soUl small

luules,* alleged to be obtained by miraculous efflorescence on

1

» Wk) introduced a written character to Tibet.

- T1i»- Tadian monk ^^anta-rakfihita, abbot of the first monaaterj' of Tibet (Samya«).

- Sauat'm Narrative.

* Ot) thi' crematkin of tlie body of a Buddha it is bc-lieTed Utat ivo iiior*' ash rr«ult&,

'-Init.on tilt* fontrarj*, Uif body awflla up aud reaolveB into a mass nf migolikp grantilea

uf two kind*, (a) Pht-dtiii, from thi- flt'«J) as smaU while granult's, and {b) nng-irtl,

yellowiiih larger nodules from thi' bonce. It i« thf fonui-r myrt which are boli^Ted to

be prcflerved at the holicirt Caitya of Sikhim, namely, ToA-ttu raA^ro/, or "Saviour

,-by iu(*ro sight.'" It owes its special sanctity to itn reputedly containinf; some of tlie

Biierral granules of the mythical Ituddha antecedent to ^akya Muni, namely

318

SffHfSI^S, nSUCS, ASB PILGHIMS,

the sarfiioe of the building from the legendary relics of the
tiouH Kuddhn, Kartya|)ii, alleged to be enshrined therein,
this practice is coiutnun nlso to southern Buddliisni. \n ibc
mesechronicle.<^ itis t^tuted tliat the tooth of Buddha, eti^hriaM
Cejlon, yielded in the eleventh centnry A.D.,to the Barmen
"a miraculous im-Ariiation or myjU^rious growth of hi>"
substanceH frora the holy tooth," and Col. PhnyTe ad i
somewhat similar mifision with alike result occurred ahoiit t
yean* ago (about I860 A.r>.).

And in 1892 similar relic-s were sent from Ceylon to theTlbttB
commisKioner at Darjiliug. But^ after all, such relics are no moM
spurious than the iunumerable *' hits of the true cro^," \n^
eoat«, and keys of St. Peter, of Christendom ; nor is their worriii|
more remarkable than the vestiges of relic-worship which stJ
survive in the structural features of our ehanceU, and the btcit
letter day of the Holy Cross in the calendar.

The temple of Buddha's tooth at Fu-chau in China is alw
known place of Unmaist pilgrimage. The tooth is evidently i
elephant's niolur.- That one also at the " I'lear water P'u-b^ei
monastery ** in western Ssa-ch'au seems to l»e somewhat simili)
It is described by Mr. Bnber as " dense fossil ivory," ** abt^at
foot long, and of a rudely triangular outUne."

The sacred mountain of Wu-t'oi or U-tai in northern t'bim
and the alleged birth-place of Manjusri, now ideutifie<l wit
the metaphysical Bodbisat of Wisdom, is a favourite place of pi
grimage. It has l>een visited and figured by Hue and othert

On mount K) in western iSsu-cirau, at an elevation of abol
11,00U feet, is to be seen *'The glory of Buddha''* — a myetehot
api»arilion like the giant of the Brocken," which is seen wcasiol
ally by looking over the top of a clifi" alwut 2,0()0 feet high in<
the terrible abyss below. It is a radiant halo of rainbow lint* an
it is deemed an emanation irom the aureole of Buddhn. Th
Tibetans visit the place.

od-sTttit, i>rKa»yaiia, the ri>lica having hwn deposited thrrr by Jik-mi ISw«. ij
inoarnatioii And »ucc(WMir uf St. Llu-Ufln.

' Piiayrb'i< Histurti ^ Brit. JJitmui. "

< Sir HsKitv YiiB's Mn/vuJ'uli', Ui.. cli. sv..wIiiTr St iH fifiurt-J aH»-r Mr Ftwiqtw*.

• ViiiiUHi and doflcrUn-d algn by "Rev. J. Kdkirm {fir/ii/ivn »m t'ft,iui\ littiiind
Reidltlioroii. Rot:Uiill, aiid iiiort! fully dcflcrihtsl by IK PnkotilofT, St. Pfl4T»ilnirjt, i9$

* It) ChilU-Bi- /V*-Jf NKu;/. Cf. BaHKR';* ;S«/*/f/. I'aftrr* *in^/. A»r.,p. 4lL
^ Hukwmtkh'h Xaittrtil Jioffic, ISSS, |>. 180.

i

The sacred sites of Tibet arc cited in considerable detail in the
icular geograx'hy already mentioned. And stories abound
tbe miraculaus efficacy of sueU pilgrimages, and even of the
Knifestations of tbe divine spirit to worthy worship|>er8.
JThus a story is related regarding the great image of " the
_Lord"at Lhasa, which is a parallel to that of the widow*^ mite:
jx>or old widow, destitute of friends and of means, made a long
ilgrimage to Lhilsu, hut had nothing left as au oflering. By
jing she ultimately obtained a morsel of butter, which she
fered in a tiny lamp to tlip great idol. The god there-
on reveAled himself through the idul, which thanked her for her
b, and spoke to her a few words of comfort. On this miracle
Hting noised abroad, a rich merchant set out for Lhasa, arguing
lat if the Ix)rd appeared to a poor woman who presented only
le tiny lam]>, he wuuld certainly appear to the donor of a host,
he offered many thousands of lamps with tons of butter, but
le idol remained impassive and irresjjonsive.
The circling of the great temple by prostrations on the ground is
essential part, of the devotions, not only of the pilgrims but of
ae residents. The day's devotions begin at Lhasa with the gun-
re about 4 a.m. from the I'hinese minister's house, and they close
riib. another gun at 9 or 10 |i.m.
After the moniiug report the people are tx> be seen in dense
Diwds on the circular road, all moving in one and the same direc-
ion, as with the hands of a watch. A similar circuit is made by
the devout in the evening, to say nothing of smaller circuits aroimd
individual shrines : at least this is imperative on common fitlk ; as
to the great and wealthy,' they urge tliat their presence would only
interfere with the piety of the people, so they engage substitutes,
who, however, are rigorously retjuired to circumambulate for their
niasters. But whether done in person or by proxy, a careful
reckoning is kept of the number of circuits performed, and these,
in occasional cases of excessive devotion, are even executed by the
method of successive prostrations full length on the road, each
prostration beginning where the preceding odc ended, called
'•KiangKW*'

Of the places sacred to the Guru, the most celebrated is the

' Saj'8 A. K. (Hesbssy's Alatiiirt, p. 293).

^ Lotut^ l&ke " (Tb'o Padmo-o'aD), od which he is beUevcd
liave been Iwrn. It is usually stated to be io Udyfina, but
accountti place it near liaridvar.' In Nepal nt Hal&si
bank of the I>udb-Kufli is the famous hermitage of the '
a hiU with many fossil remains, which from their d<-
suggest the outlying Siwaliks range

In the tnouiitain8, two day^' journey south of Cryang-t^e, oearthtl
unrefonned monastery of S&-kar, ia a celebratwl rock-<?ul cave«
St. Padma, called Kyil-k'or ta-dub. It is thus described* :—

" We took lighted lamps, and aft*»r going 120 pa4>e8 inside the camt
we i-eachwl an open flat space about twenty feet s<jurtn.'. from whirtii
rock-cut ladder led us up to another open space about ten feec >¥iiigi«:
thii-ty piice» further brouglit us to n stone seat, said to be the seat of Gun
Pathua-fiumhhava. Behind the mat was a bniall hole drilled thm^
thf i-04'k: tlirough thiti hole a wooden spoon alx>ut two feet ]oagv»
passed by the sister of the Liuin who accompanied u.«, and a onill
amount of reddish duHt was extrm'ted whidt is said to l^e the refas» d
the Guru's food. Tltis we ate and found very sweet to the t«ste. Tli«
aftt'r lighting some sacred lamps and asking a blessing, we descended^
another flight of steps to a place where a stream issues fi'om the face 4*
the iKKk. The total length of the care from the entrance of the gtrmt^
is about a rpiarter of a mile. There are ascents and deseonU, and maof
turns and twists through narrow poasagee where only one nmn can p
at a time, and many people are afraid to risk exploi-ing the place, u
the Uimp were to go out there would be no tiuding the way back sgtDR.'

Colossal images of Jam-|»a or " The Tx)ving (hie " (the Kuddiu
to come), and sometimes of Avalokita are occasionallv carved oa
cliffs. A monster image of the god Maitreya (Jain-pa), three
Btoreys in height, is mentioned by explorer A. K, ;• the figure
is internally of clay, and is well gilded externally ; it is seated
on a platform on tbe ground floor, and its body, passing sucoes-

* One Account given me »iiyB that three dnys from tbe town in noiitirru lodta
Dftmcd l*finluu {? Dohra Dun) lies Ramna^nr, ttiena' four ()n>'s Hnradunr, vrUitn them
tfl A railway Ktatlon, thence on f"ot two days to (turuduar, wIu'Dl-c T» u PiuIum i»
clglit days distant .imcinfst sercn liills, like Mt. Mcni. In regard to it, tlip Skam-Ut-
fn tnm-yiff cuutaiuH llie foiti'wing paaaag*!: ** At tlir city of the king Da*\-n-tM cif
Pu-rang, in consequence of wat«r striking: against coiU, at lu'glit the ooal is «tn
burning. U is raid uf ttiis i'<uil and wali*r, Uuit tliey have Uie peculiarity that
water, if intnKltia*d into tin* ittoniach af man or beast, turns into atone."

» Lava t'. ti. SJi, for. cit., p. 20.

» llKNKssy, S.Ji„ Inr. rii., iwra 19. An intafo? similar to Uiis, thirty fivt. Iii^jh,
pit collier. 1« n«>t(*d by tlic Lauin t. (r^ (wr. nV^ p. 22. L-Jte at Ruhch'om QiVa,
the croosinji uf the Tan^pd, ni-nr Yam-di>k.

RECEPTION BY LJJfJJST POPE.

Bively through the second and third floors, terminates in a jewelled
and capped colossal head above the latter floor ; in all, the figure
and platform are said to be seventy or eighty feet high. Nov, ^ *n
essential feature in Tibetan worship is the performance of tircuita
around an image, it will be seen that the pilgrim in circling
this image of Jam-pa ia compelled by circumstancea to perform
three different series of circumambulations on as many floors ;
at first around the god's legs, next around his chest, and lastly
around his head.

But,afterall, the greatest pilgrimage to which a Lamaist devotee
IooUb is to the Buddhist-god incarnate at Lha.sa, the Grand Dalai
Tiflmftt

Aocounts of the uulminalion of such a pilgrimage have been
recorded by Manning and others. The infant Grand Lfima, who
received Manning, was altogether a prodigy. A reception by the
Grand Tashi Lama, one of the many witnessed by Mr. Bogle, is
thus described by that gentleman ' (see figure, page 305) ; —

"On the 12th November, a vast crowd of people came to pay
their respects, and to be blessed by the Liima. He was seated
under a canopy in the court of the palace. They were all ranged
in a circle. First came the lay folk*!. Everyone according to
his circumstances brought some offering. One gave a horse^
another a cow ; some gave dried sheep's carcasses, sacks of flour,
pieces of cloth, etc, ; and those who had nothing elsie presented
a white Pelong handkerchief. AU these offerings were received
by the Lama's servants, who jmt a bit of silk with a knot ujjon it
tied, or supposed fo be tied, with the Lama's own hands, atx>ut the
necks of the votaries. After this they advanced up to the Lama,
who sat cross-legged upon a throne formed with seven cushions,
and he touched their head with his hands, or with a tassel hung
£rom a stick, according to their rank and character. The cere-
monial is this : upon the gylongs or laymen of very high rank he
lays his palm, the nuns and inferior laymen have a cloth interposed
between his hand and their heads ; and the lower class of people
are touched as they pass by with the tassel which he holds in his
hand There might be about three thousand people

1 Op, cit.t p. 85. A grander reception is described by him «t p. 86.

Y

333

5Wfl/iV£S, RELICS, ASD MLOHIMS.

— men, women, and children — at this ceremony. Such a* brll
children on their backa were particularly soUeitoa^ that thechilfti
head :iUould aldo be touched with the tassel. There were & pA\
'' many boyit and Kome girls devoted to the monastic* order by bani^|
a lock of hair on the crown of the head cropped by the Limn rici {
a knife. This knife came down from heaven in a flash of Ugbtiia^J
.... After the Lama retired, many people stayed behiBi]
that they might ki»d the cu»-hion& upon which he had sat."

The ordinary receptions by bis boline«s have been described btj
the sur\'ey spy A. K,* Since his worshippers are in thousands ifii]
it is only to those who are wealthy or of high degree that be ai i
afford to address even a brief sentence or two, this \9> always Aa»|
in a deep hoarse voice, actjuired by training in order to ctmvejtkl
idea that it emanates from maturity aud wisdom. Seated cn»»-|
legged on a platform some six feet high, he is dr«tised to he]
womhipiJed in the usual colours of priesthood, t.ff,, red and vella*.]
aud with i)are arms, as required of all Buddhist priests, and boi
a rod from the end of which hangs a tassal of silk, white, red,Tell<
grpen, and blue. The pilgrim, coming in at the entrance iJo«J
advances with folded hands as if in prayer, and resting \m bail
against the edge of the platform above him, mentally and bust
repeats the petitions he would have granted. These unutte:
prayers the Dalai Lama is uudersioo<l to comprehend intuitivelt
he touches the pilgrim's head with the bunch of silk in tob
of his blessing, and the worshipper is hurried oat at the east d
by attendants, only too happy if he has passed .say half a mioid
in the vicinity of the great priest. This is the common procedai
Persons of rank or substance are permitted to mount the platfor
anil to perform obeisance there, receiving the required hlessii
by actual touch of the Dalai Lama's hand; subsequently nu
worshipper may be allowed a seat below the platform where a fe"
hoarse utteniuces of enquiry may be addressed to him by tb
Dalai LfLimi, and he may ulso be given some food.

The account of one of these more select receptions, to whii
Haber Sarat gained adm-ission in disguise, is here abridged frcri
his narrative,

'* We are seated on rugs spread in about eight i«w8, my t«nt beiap i

1 Im, eiU cdit«d by Hkkbuv, para. 20.

> thittl row, ui a dLstimce of about beu feet from tho Grand lilnia's
throne, and a little to his left. Tiicro was perfect silence in the graud
ludl. The stftte officials walked fmin left to right with sei-ene gravity,
as becoming their exalted rank in the presence of the supreme vice-
regent of Biuhlha on earth. The carrier of the incenao-bowl (suspended
by thi-ee gohkn chains), the head steward, who carried the roynl
^Iden teapot, and other iloinystii; ullicijils tlieu came into Iiis hoHue^'s
preeenee. standing there motionless as pictures, fixing their eyes, as it
were, on the tips uf their respective no^es.

" The great altar, resembling an oriental throne, pillared on lions of
carved wood, was covered with costly silk scarves ; and on this his
faotiness. n child of eight, was seate*!. A yellow mitre covered the
(*hild's head, his person whs robed in a yellow niiintla, and he sat croes-
legged, with the pilnis of his hands joined together to bless us. In
mv turn I received his holiness's benediction and surveyed his divine
iaioe. I wanted to linger a few seconds in the sacred presence, but was
not allowed tii do so, othere displacing me by pushing me gently. The
princely child possesse<l a really bright and fair complexion with rosy
cheeks. His oyos were largo and penetrating. . . . Tho thinness of
his person was probably owing to the fatigues of the ceremonies of the
court, of his religious duties, and of ascetic observances to which he
had been subjected since taking the vows of monkhood, . . . When
ftll woifj seated after receiving benediction, the head steward poured
tea into his holiness's goldon cup from the golden teapot. Four assis-
tant servers poured tea into the cups of the audience. Before tho
Grand Lama lifted his cup to his lips u grace was solemnly chanted.
"Without even stindng the air by the movements of our limbs or oui-
clothes, we slowly lifted our cups to our lips and drank the tea, which
wa.s of delicious flavour. Thereafter the head butler placed a golden
Hish full of nee in front of hta holinetus, which he only touched ; and
its contents were then distribnt-ed. I obtained a handful of this con-
secrated rice, which I carefully tied in one corner of my handkerchief.
After gi'aco had been said, the holy child, in a low indistinct voice,
chanted a hymn. Then a veueiiible gentleman rose from the middle
of the first row of seats, and, addressing the Grand L^ma as the Lord
Avalokita Incarnate, recited the many deeds of mercy which that
|>atrou saint of Tibet liad vouchsafed towards its benighted j^ople.
At tho conclu>ion ho thrice prostrated himself i>cforu his holiness, wlien
a solemn pause followed; after which the autlicnce rose, and the Grand
Ijama retired.

"One of the butler*s assistants gave me two packets of pills, and the
other tied a scrap of red silk round my neck. The pills, I was told,
were Chinlab (blessings consecrated by Huddha-Kashyapa and other
saints), and the silk i^i-ap, called suugdu (knot of blessing), was the
Grand Lama's usual consccrateil return for prusentf, made by pilgrims
and devotees."

zu

XIV.

PANTHEON, SAINTS, AND IMAGES.

" Sinre wt* left off to burn incense to the Queen of Heaven and to poor oat
drink. ofleiiiiK* t<> lier, we Imve ^Naiit**!) all limits iUid have \iecn Cftosunwd by
the sword Aud famine." — Jeremiah xliv., IS.*

>

IaMAIST mythology is a fascinating field for explor-
ing the primitive conceptions of life, and the way in
which the great force* of nature become deiBed. It
also shows the gradual growth of legend and idolatry,
with it:i diagramn of the unkuottn and fetishes; and how Buddhism
with its creative touch bodied forth in concrete shape the abstnct i
conceptions of the learned, and, while incorporating into its pan-
theon the local gods of the country, it gave milder meanings to j
the popular myths and legends.

The pantheon is perhaps the largest in the world. It is peoplfd I
by a bizarre crowd of aboriginal gods and hydra-headed deinons,!
who are almost jostled oflf the stage by their still more numerous]
Buddhist rivals and counterfeits. The mythology, being largely of I
Bud(lhi»t aulhorfihip, is full of the awkward forms of Hindu fancy/
and lacks much of the point, force, and picturesquenees of th€
myths of Eurojie. Yet it still contains cruder forms of many ot
these western myths,* and a wealth of imagery.

Primitive Buddhism, as we have seen, knows no god in tl
eense of a Creator or Absolute Being ; though Buddha hie

» Compare with Uit analogous Buddhist " Uueen of Bearcn," Tiri or Kwibi-vin, |
485, etc.

* Ct. V, A, Smith " On the (itiecoRomAn iiiffuenc*^ on the CivilizAtion of An
India," ./..». S.;j,, 1891-92, |». 50, etc. Also Prof. OhOswkdkl, /«. at.

ms to have been in (his respect an agnostic rather than an

•keist.
But, however, this may be, the earliest Buddhist mythology ■
own to us gives the gods of the Hindus a very prominent place
in the system. And while rendering them finite and subject to the
general law of metempsychosis, yet so far accept* or tolerates the
current beliefs in regard to their influence over human aflfairsasto
render these gods objects of fear and respect, if not of actual
>ration by the primitive Buddhists.

The eartiegt bookn pur{x>rting to reproduce the actual words
'ken by the Buddha make frequent references to the gods and
ona. And in the earliest of all authentic Indian records, the
ict-pillars of Asoka, we 6nd that model Buddhist delighting to
1 himself " the beloved of the gods.** The earlier Buddhist
inumente at Barhut, etc., also, are crowded with images of gods,
akshaa and other superuatural beings, who are there given attri-
ites almost identical with those still accorded them by present-
ly Buddhists. Every Buddhist believes that the coming Buddha
at present in the Tushita heaven of the gods. And the
lylonese Buddhists, who represent the purer form of the faith,
ill worship the chief Indian gods and are addicted to deviU
irship and astrology.*

But the theistic phase of Buddhism carried objective worship
uch further than this. For as Buddha himself occupied in
primitive Buddhism the highest central point which in other
faiths is occupied by a deity, his popular deification was only
natural.

In addition to the worship of Buddha, in a variety of forms, the
Mahayana school created innumerable metnphyBical Buddhas and
BodhisatH whom it soon reduced from ideal abstractness to
idolatrous form. And it promoted to ioiraortal rank many of the
demons of the Sivaist pantheon ; and others specially invented by

' Rhyb Davius, B., p. 7. ** In the oourtyard of nenrly all the wihoras (mon««t«rie») tn
Ceylon tliew is a HDidtl dewila (or god-t4Mnple> in which tho Bralinuinical deities m
worahitiptx). The peraooA who officiate in them arc catl<Hl Knpanu. They many.
The incAntntiouft tht-y OBO aro in Sanakrit {East. Mon., p. 201). The chief pods
woTBhippcd are Vishnu, KaUragama, X4ta who in thi- aesx Kalpa is U> beoonw
Maitrpvi* BuddJiA, and Piittiiii Dova. Other teroploB boloi^f to tut^-laries, ry., Saman
Deva, tlic tuUiarj- of BiuKUui'h foot-print, SrTpade (lUpt, Sirnee Teavrrt C'owMunow,
Ceyloa, 1872, p. 62). It i« probable that UiiB Pattini is the tutelary i;odde«s of
Aooka's capital, Patna. Cf. my I>i#«iiwy of cmet tUe of PAtaHpvhxt, etc,, 1893."

S26

PASTHEON, SAJSTS, J^D IMAOKS.

itself as defetisores fidei ; and to all of theae it gave charaeterigtie
forms. It also incorporated most of tbe local deities aud demo&s
of those new nations it nought to convert. There U, however, a*
already noted, rfaaou for believing that many of the current
forms of Brahmanical godit were suggested to the Brabmans hj
antecedent Buddhist fonn<i. And tbe images have come to be of
the moHt idolatrous kind, for the majority of the T^mas and'
almost all the laity worship the image as a sort of fetich, holy in
itself and not merely as a diagram or symbol of the infinite or
unknown.

Tbe Lumaist pantheon, thus derived from eo many different
soarces, is, as may be expected, extremely large and complex.
Indeed, so chaotic is its crowd that even the Lamas themselves do
not appear to have reduced its members to any generally ret:ogni£ed
order, nor even to have attempted complete lists of their motley
deities. Though this is probably in part owing to many gods
being tacitly tolerated without being specially recoguixed by the
more orthodox Lamas.

The nearest approach to a systematic list which I have seen, is
the Pekin Laina's list so adruirahly translated by the late Mr.
Pander,'^ but this, as well &s all the other extant lists, is
defective iu many ways and only fragmentary.

The chief Tibetan treatises on the Lamaist pcmtheon according
to my Lilraa informants, are : —

(a) Z'a-lu Lo-tsa-wa's, " Tbe means of obtaining The Hundred (gods).*
This is said to be the oldest of the extant system iitic works on lAmiii'tf
deities and seems to date from about 143C a.d., when Z'Slu Kucceeded
to the great Pandit Atisa's chair at CSh-Klan monastery. Zhii-lu Lo-
ch'eu, "the great translator/' states that lie translated hit* description
from one of the three great Indian works by Pandit Bbavaskanda
entitled *' Slokas on the means of obtaining (^tutelary and other
deities)." ' The tenn ** the hundred " whieh occurs in the title of this
and tlie following treatises refers only to the chief divinities ; for the
total number described is much greater.

(b) P&ri Lo-tsa-was "The Hundred precious Manifestations of Nar-
thang." ' This work issuing from the great press at Narthang near
Tashl-lhunpo Ls said to deal mainly, if nut solely, with those omitted by
Z'alu, and is placed about the sixteenth centur)' a.d.

1 J>u PaiUAeon dtt TtcLiMA/OdUi Hutitttn, etc.

* tGnibs-t'ub brgya-rtita.

a S^ib-tub U'ig bc'&d, Skt. f SaAtnaH tloia.

* rin-'liyuii fXar-t'ah bfigyB-rtaa.

TUB LjytAIST PAyTHBON.

327

(o)Tiran&thn*fl "The Hundred precious AppearEnces." ^ Tliis work by

i great historiographor Lama Tiiranfitha eontAins mainly residual df iiie^^
nitied by the two previous writers ; but it is chiefly devoted to the
Boro demouincnl forms/ This work dates From about 1600 a.o. and
1 thitik, printed ut Phuu-ts'u-Uug near Nai-thang ; but I omitted
to note ihiiii poiot specially while cousulting the book at DarjiUng.''

(d) TheDoiiU Lama i^ag- wan L^VzaiiGya-tfi'o's "autobiogi-npiiy,'' written
tn the latter half of the aeveuteeuth century a.d. In its mythological
portion it descnbes chiefly those aboriginal Tib4»tAD deities which had
become grafted upon orthodox LiuiiaiMiii.

All the foregoing works have been consulted by me except the second
or Narthaiig text, which seems to be the name Iwok referri-d to by
Pander.' The Pekin work translated by Pander and dating from 1800
A^D., seeme to bare been a compilation from the al>ove tiouroes in regard
to thoiie pai-iieular deities most favoured by the Chinet«e and Mnngolian
Lamas, though the de^^cnptiong with the Pekin list are often meagre and
frequently diflureut in many details compar(*d with the earlier work of
Z'a-lu.' Another book, also^ it would seem, printed in China, wu8 ob-
tained by Mr. Kockhill.'

»

I cannot attempt, at least at present, to give any satisfactory
classification of such a disorderly mob, but I have compiled from
the foregoing sources a rough general descriptive list, so as to give
a somewhat orderly glimpse into this chaotic crowd of gods,
demons, and deified saints.

Arranged in what appears to be the order of their rank, from
>bove duwuwardis, the divinities seem to fall tinder the folLowiug

ven classes : —

1. Buddiuw, — Celestial and human.

2. Bodhi8(Us.—Qe\e^i\i\X and human, including Indian saints
and ai)Otheosized Lumas.

3. Tiitelaries. — Moutly demoniacal.

4. Deftjulera of the F'aith, and Witckes (Diikkinl).
d. Indian Brdhmanical godsy godlings, and genii.

1 IliD*'b%'uh-brgTa rtsa.

> Ouii-p<i, Skt.. iNatla ; ftod Lba-tno, Skt.. Kali.

» It inny pnilably be a version uf Ihifi work which Pander {Zeiftckfift f^r Ethnolcjie,
. M, Bi-rlin, 1889) ivfen tn as publisliL'd at L'r^'.i by a successor of Tarauatlia rJt^Uun

*i^. «/., p. 63.

• With thsM lUts may also bo compared ibe illtutralcil BtiddhUt pautht-^n of tlw
jApanese, JUutMH dao-dsai, reproduced in itarta in Prof. J. flfiffman at Lcrden in
6iBfiou>'s JS'ipfjon Arfliie »«r lUichrtihiiiiij ran Japan, Vol. v., and by Dr. W, AKPKitsotf
iu hii admtralilr Otta/oi/ue ofJnp. Painlini/t i» Bntink Afmevm.

* It gives picturea of tlie gods and sainta wiUi their itpt^cial mantras.

PA^TffSON, SA/yrS, AND IMAGES.

6. Cowniry gods (yol-lha) and guardians (sraA-ina)^ and
gods,

7. p€T9onal godsy or familiars.
The tutelaries, however, overlap the classes above them a$ wrll*
the next one below, and some of the " guardians ^ are enpenor to
the Indian gods. The firat four classe.t, excepting their h'
memhers, are mostly immortal,^ while the remainder are witl
the cycle of re-births.

Before giving the list of the^e \*arious divinities, and d*-
details of the images of the more important ones, let a-
tbe typical forms and attitudes, the material, and methods of
cution of images in general.

The immense numbers of images abounding in Tibet are
confined to the temples, but are common in the bouses of
laity, in the open air, as talismans in amulet-boxes, and painl*^^
printed as screens, and on the title-pages of books, and as charm*,
etc.

The artists are almost exclusively Lamas, though a few of tbe
best idols in LhSaa are made by Newari artisans from Nepal, »ho
are clever workers in metal and wood. Some also are jwiinted by
lay-artists, but such images must be consecrated by Lama* la
order to be duly efiBcacious as objects of worship, for most of the
images are credited with l>eing materially holy, like ft»ti.shes, and
ca^mble of hearing and uusweriug prayers. The mode of executing
the images, as regards the materiab, the auspicious times to coto-
mence the image, and to form the most essential parts, such u
the eyes, are all duly defined in the scriptures, whose details »r«
more or less strictly observed. Mnny of the more celebrated idoh
are believed by the people and the more credulous Lamas to Iw
altogether miraculous in origin — *' self-formed," or fallen &x»m
heaven ready fashioned.*

The images are executed in various ways: a» statues or fca#-
reliefs (Bku)and medallions, and as pictures (aku-t'afi or z'al-t'aA).*
The statues are sometimes of colossal size,* especially those of

< The LimM do not renorally, as do Ui« XepiU««e Buddhtstn, re8M<;t unmortalt^ Ifi
AdiltutkUiA.

> Thu lliiidufl <'nt<'rtAin the siune belief M regmls their dp-ntpi idnis, wbicbiM
mtJKtty Anrient lliiddhii^t OOCft.

* Lit. =ll»t + imagi*.

* tVlilAgintwcit di-acribet (Bwt* |K 220) one of these coIobuI iiiugH at Ixih u *'iht
Huddha in MeditMion," and a« higher tlwn tltc tomp]« it«elf, tlis head going Cbmi^b

THE IMAGES AUD l>Al2^TIiiQS.

329

ya, or " The coming Buddha," which are occasionally rock-
; but most are less than life-size.

statues the most common form is the plastic,' all of which

gilt or coloured. They are often cast, as bas-reliefs^ in

Ids, and are formed of coarse papUr-machl^ or cUy, bread-

;h, compressed incense, or variously-tinted butter,' and the

r ones have a central framework of wood. The plastic image

Moulded positive is then dried in the sun — excepting, of course,

le made of butter, — and it is afterwards painted or gilt.

'he gilt-copi>er images ^ are more prized. The costly ones are

id with mbies, turquoises, and other

ious stones. I^ess common are those

lU-metal,* while the poorer people arc

.tent with images of brass or f*imple

er. Wooden images* are not coni-

tn, and stone images'* are leAst frequent

all, and are mostly confined to the

tllow bas-reliefs on slahf;, or rock-cnt

cliflFs. Internal organs of dough or

i.y are sometimes inserted into the bodies

the larger images, but the head is

[y left empty ; and into the more

ed ones are put precious stones and

iUngs of the noble metals, and a few grains

of consecrated rice, a scroll l)earing "the

Buddhist creed," and occasionally other

texts, booklets, and relics. These objects are sometimes mixed with
the plastic material, but usually are placed in the central cavity, the
CFotrance to which, called " the charm-place,"' is sealed up by the
consecrating Lama.^ And the image is usually veiled by a silken
.rf.»
Here also may be mentioned the miniature funereal images or

(Oilt-coppcr from LIilM.I

f^l

the roof- " Thu body ik a frame of wood, dressed with dnpcries uF cloth and [wpcr.
^w lH>ad, tlic armB, and the fuot are the only parts of tliu body muuldcd of clay. "
Hi ■jiro-ffzugs.
^^9 Hue's 8ovt., W,, p. flfi ; IUK-LHII.L, Lttml, i., p, 69. In Ccybn tcmporuy images art

said to b« in«<l*» of rice.— Hardy's EaM. Man., 202.

• i^r'ZooA'dku. • li-ma. > S'ln-sku. • rd<>«ku. ' zun-£hu^.

• Tbia ceremony is called •* rabs-ffnaa ihug-)M." Cf. Csoma, .1.. p. 403.

• Tbfi linages of the fierce gods and geddeswM ospecially are veiled. The veil cover-
ing the face of Devi is called " Uia-moi xhab'k'cbe. It is a -white silken acarf, al>out

3S0

^AlfTffBOy,

M> nffAOgS.

caityati, moulded of clay or dough, with or without the addition^cl
relics,^ and corres|)onding to the dharnuir^trira of the lodki
fttujxiSj i\T\(\ mentioned by Hiuen Tsiaug id the seventh ■

A.D. Small coh-
inedallions of clay tiY
also given bytheDalu
and Tiishi Gmnd Loidu
to donors of largess B
return for their giftit
one of which is figured
as a tail-piece un [Age
304.

The pictures aw
mostly paiutiuggj&elduo
uncoloured drawings,
and many of tliejn are
of considerable art.irtJe
merit. The style and
teehnique are, in the
main, clearly of Chinese
origin. This ii
especially seen in the
conventional form of
clouds, water, etc.,
though the costume*
are usually Tibetan,
when not Indian. The
eye of the Buddhas and
the more benign Bod-
biiints is given a dreamy
look by representing the
upper eyelid as dented
at its centre like a
cu])id's bow, but I have
noticed this same pecu-
liarity in medicevul Indian Buddhist sculptares.

vigt)t«<m inclieH broju), with rod bordera About a f"Ot Midr. And cm it are dr mi In
ookmra H)V(>ral of tlu* auapkioUK ifiyrDtNilft. tJic swastika, 4-l«phiuitA' ttuka, eoucli, j«irrK
Jktoo the ffoad. cto., and the myitic spell 8h^-u
■ Calird UfUek'a.

V'rSillt&ka.

le paintings are usually doae ou cloth, frescoes^ being mostly

inecl to the mural decoration of temples. The colours are very

>rilliant and violently contrasted, owing to the free use of crude

garish piguienti*, but the general colour eflfeet iu the deep gloom

of the temple, or when the painting is toned down by age, is often

I^sing.
P*he cloth used la canvas or cotton — seldom silk. It is prepared
••tretching it while damp over a wooden frame, to which the
argin of thp cloth is stitched ; and its surface is then smeared
over with a paste of lime and flour, to which a little glue is some-
times added. On drying, its surface is rubbed smooth and slightly
polished by a stone, and the drawing is then outlined either by
hand with a charcoal crayon, or, in the more technical subjects, by
a stencil-plate consisting of a sheet of paper in which the pattern
is perforated by pin-hole;*, through which charcoal dust is sifted.

The lines are then painted in with Chinese ink, and the other
eoIouTB, which are usually crude pigments imported from China or
India. The colours are simply mixed with hot thin glue, and as
the picture is unvarnished, Lamaist paintings are esi>ecially
subject to injury by damp.

On completion, the artist puts a miniature figure of himself in a
oomer at the bottom iu an adoring attitude. The ]xiintiug is then
cut out of its rough easel-frame, and it has borders sewn on to
it, consisting of strips of coloured silk or brocade, and it is uiounted
on rollers with brazen ends, somewhat after the manner of a map
or a JajKinese Kfd'em</no,' But it is not so elongated as the latter,
^or is it so artistically mounted or finii^hed.

BpThe mounted Tibetan painting has a tricoloured cloth border of
red, yellow, and blue from within outwards, which is alleged to
represent the spectrum colours of the rainbow, which sei>arate8
sacred objects from the material world. The outer border of blue
IB broader than the others, and broadest at its lowest 4]ordor, where
it is usually divided by a vertical patch of brocade embroidered
with the dragons of the sky.

A veil is usually added as a protection against the grimy smoke
of incense, lamps and dust. The veil is of flimsy silk, often

.

* Cf. W. A.VD»KSfiN's Catalofpit Japaneu JHetura ; Nott and Ouodon, /nrfij?. Rac«*y

adorned with sacred symbols, and it is hooked up when Xht
picttire is exhibited.

Now we are in a position to consider the detailed description of
the imageH. The various forms of images fall into characteristic
types, which, while mainly anthropomorphic, differ in many wiv?
as regards their general form, attitude, features, dress, emblems.
etc., yet all are constructed, according to a 5j>ecial canon, so thil
there is no diflScnlty in distinguishing a Buddhist image from »
Brahmonicul or a Jain.

The forms of images differ broadly, as regards the genexal tjpf
or mode of the image, the posture of the body (cedent or other-
wise), and the attitude in which the hands are held, the number
of arms, which are emblematic of power, and the symbols or in-
signia which they bear, as signifying their functions.

The geueral type of Buddha's image is well-known. It is thai
of a mendicant monk, without any ornaments and with tonsored
hair, and it is also extended to most of the mythical Buddhas. U
is called the Muni or saint-tyj>p,^ and it is usually represented
upon a lotus-flower, the symbol of divine birth-
Extra to this type, the three others most common are : —
Ist. " The Mild " calm form {Z'i-wa^) or Bodhisat type,

"The Angry" tyi>c {To-wo'), of the " Howler" {Rudra

and MaTut)i or Storm-deity of Vedio times.
"The Fiercest" fiend type (Drag^po or Dra^V);
a fiercer form of No. 2, and including the "lord*-
fiends.'*

These latter two types are confined mainly to Tantrik Buddhinn,
which, as with Tantrik Hinduism, gives each divinity a double or
treble nature with corresponding aspects. In the quiescent state
the deity is of the mild Bodhisat type ; in the active he is of the
Angry or Fiercest-fiend type. Thus the Bodliisat Mjinjusn, the
God of M'isdom, in bis ordinary aspect is a " Mild " deity (Z'i~uia);
as "The Fearful Thunderbolt" (5Aarrawa.-va/ra), he is an "Angry"

2nd.

3id.

* I'ub-bjsugB.

> Tlboto-Hmukrit dJctiunarica (five '*?iva" M well M "Sauli" M tlie 8ambit
qulvKlciit of tliifl word, so it tiuiy litenUly mwii a rnUd fonu of Uie ^rsiat gods.

* JCro-fta from Uie Skt, AYtx/Zw, aiigvr.

* Dru^n-po or Dra^$-yitrd.
a inGon-p<»— SkU Mtka.

THE MILD DEITIES.

leity {To-too) ; and as **The six-faced dreadful King-demon,"* he
ia of " The Fiercest Fiend "" type (Drag-po)J'

To avoid unnecessarv repetition in the detailed descriptions, it
ieems desirable to give here a general note on these typical mild
ind demoniacal aspects, and also on the attitudes of the hody and
>f the fingers.

The "Mild" (Z'i-wa) deities are of what has been called by some Euro-
pean vrritera " tbe B<m1-
histtt type." Tliey nre
figured a» young lututl-
4ome Indifui princes and
prince&ses, seated
usually on lotus thiones,
and are thns deRcribed
by Z'a-lu : The figure
look:» proud, 3'uuthful,
beautiful/ and refined.
The body emits a balo
of innumerable rays of
light, figured as radiat-
ing wavy lines, with
tremulous linos alter-
nating. The dre»« is
of tbe Indian style,
with one silk shawl for
the lower limbs, and
one for the upper, a
head ornament {or
crown) of precious
things, an ear-ring, a
cloee - fitting necklace,
and a dothal or ^^laud
reaching down to the
thigh, and a Semondo
or shorter garland reach-
ing to the navel, an
armlet, wristlet, brace-
let, anklet, girdle ('oi-
pctga), and a sash {dar-
'p'yan) with fringes. The above omnments are

AmitAtua.
The Biiddh* of Boundle

I Life.

uocounted thirteen.

' gtilon-dnig'Ch'iin '}if[-b}^d bdiHl-lav mam rgyal.

I* According to the rhyme :
[ rjir-btaun 'jam dbyahs k'nw-pB-ni

I rdo-rjc 'jigB byed 'jigs par byed,

[ k'n>-bor rgyal'po gdon drug c'aii.

I For tho (30 or 84) wcundar}' b^uitiea, ct BtrftNOcr'a /<rfw. App., viii., Habdy^s Jtftm.,
367, Raj. L. MirnA'it LaliUi I'w*. For dsHcriplion of Hindu IdolB, see Mritutt Saqihita,
tmujlnt«d by l)T. Knv, y.A.^.X,ri., 322.

I

ae tinir of the gods ta droastMl ap into a high cone named ra
tshugs, luid tlie forehead usuaUy bears the tilaJc or auspicioi.
The goddesses iire given a graceful form with slomlor waist and amllitf
hroasU, ntid their hair i^ dreeaed into plaits which lie on the hf
{Mirt of the nock) and they beam with snuliw.

The *' Angry" type [Tu-vo) is terrible in its elaborate ugU

with diftproportioo-
^^ ately large h«dj
scowling brows, and
rruel, calloud ejn
and usually iritb ft
third eye in Utf
centre of the foi»*
head. * Z'a-lu df-
scrihes them as fiit,
brawny-limbed, and
menacing in alti-
tude, standing nr
half-seated upcmeomf
animal, their lips a-
gape, showing their
great canine faugt^
and rolling tougne;
their wol fiah ey«
are glaring, thn
beards, eyebrows, aiid
hair are either
yellow, red, reddisli-
yellow, or greyisli-
yellow, and the hair
is erect, with occa-
sioually a fringe of
curls on th»» fort-
head, believed by some to represent coiled enakes. The female^
as in the annexed figure," except for their full breasts and the
absence of beajrds, do not differ ia appearance from the male*.

< rf. ScHLAu.. B. , |>. 222, for meiinurcrni'ntjs of i)n>|)Ortion8 of BCTPral of these innfM.
s Trilftcnnii, a charartcr also of thr Hinrtu BliairavJi and Kali and their dumon tH"f
of fotlownrB, tho 'jiXHu.
» After I'andcT.

T., Lhn-mo.

FIERCE DEITIES AND POUTUHES,

335

All these fiends have six ornmnenU of huiuuu boues, namely; (1)

oruninfnt, (2) necklet, (3) aririlet, {\) bracelet, (5) anklet (but some

iVe sni ike -bracelets uml anklets), und (6) a garland of circular bodies,

to bi>ne-head8 {aeralkfyt), and corresponding to the aemodo of the

wa, and ocdtBionally they have a doahal garland. The foregoing

according to the Indian canon, but the Tibetan style enumerateti for

lem thirteen ornaments, namely ; (I ) the raw hide of an elephant, as

upper covering, (2) skins of hiiinHn corpses as a lower garment, (3)

fctigerskin insi<le tlie Intttir, (4) Rraluna's thread (ts'an-sknd), (5 to 10)

six bone ornaments above noted, (11) Tihtk mark on forehead, of

, (12) Grease (2'ag) on either aide of mouth, and (13) ashes

eared over body.

The "Fiercest" Fiends — (Drng-po and Gon-po) closely re-
mble the above " Angry Deilie^i." Thpy have usually chaplets

skulls encircled by
iTigiies of flames ; and they
rea<i upon writhing victims
d prostrate bodies.
As regards the Postures of
e images, the chief fietleni
tures, and ei*j>ecinlly char-
teristicofthe several forms
Uuddha himself, and
udarily of the celestial
uddha-* and Bodhisats are
follows : —

(1) "The adamantine, un-
.augeubte, or tixed pose "
■d.j Vtijra (?) Fahiha^) sedent
the well-known eroxs-legged
Suddha [wsture. The legs are
id firmly and the soles
ited fully upwards. This

^BYA IX MKDITATION.

in tlie |)Ofie of deepest moditnti^'n, hence it is niso called, when the

hands lie loosely in the lap, the '* Dhijdiui or meditative mudra"
■ (2) "ThoBodhisat-pose"(Skt.,''^rt'w(0;j"/rt/m^) diilersfrom No. ] in
' bitving the legs looser and unlocked. Tlie soles are scarcely seen. This

IM the poso of first emergence from meditation.

(3) " The sub-active pose " (8kt. (?) XiifampalaAa) 'isemei^ed farther

from meditation. It has the legs unlocked, the left being quite under

the right, and the soles invisible.

I

.*einn-d(Mi skyil druh. ' Skyii dkruh chuii wkI.

TKS KIVA CSLKSTUL JXHAS (OB SVODBAS).

Talrwan*.
Batn*-«Mntiti«v lu

Aktbobbja.

1, *' Karth-touching," or the Bo-called "Witneaft" altitude (Skt.,
lihufpaf^u* ), with reference to the epiRode under the Tree of Wa-

bjraras Inu^R.

p-yng-i-gyiu

* Aa-gnon.

, wlien Sakya Muni tallied the Eurtli as Iii« witnw*«, in his tempta-
m by M&ra. It uttects only tlie right liaud, which is pendant with

knuckles t-o the front. It it< the cummouest of all tlie formd of the
,ent Buddha, and almost the uuly form futmd iu Burma and Ceylon.
\» alt)«j given lo the celestial Buddha Akshobhya, as seen iu the
:ure on the preceding page.

2. "The Impiii'tiHl" {Skt., SamdhiUm^)^ or so-calltHl "meditative
ture " (8kt., Samadhi^). Resting one Imnd over the other in the

in the middle line of the body, with the palms upwards, a& in
niitabha Buddlia (see the aitactied tigure).

3. "The best Perfection*' (Skt., UtUira-}nKlhi^). Index-finger and
umh of each hand me joined and held almost in contact with the

it at the level of the hetirl, as in thu cele-stinl Buddha Vaii'ocaua
the figure on the opposite page.

4. "Turning the Wheel of the Law" (Skt., Dhartna-ixdcra %
igtiiatic attitude with right index-tinger burning down fingers of

eft hand, ligured nt jiage 134.
D. " The best Bestowing '* (Skt., Varada ^). It signifies charity. The
m \& fully extended, and the hand is directed downwards with the
tfitretched palm to the front, as in " the Jen el-bom " Buddha Katna-
mbhava, who is figured on the opposite page.

G. "The Protecting," or " lief ugtf giving" (Skt., Swrort*). With ai-m
tit and pahu to front, and pendant with tingei's du*ected ilowmvanU^
in No. 5.

T. "The Blessing of FeaideMness " (Skt. ? Abhtit/a). The arm is

ilevated and slightly bent. Tlie hand elevated with the pjilm to the

snt, and the fingers directed upwards, as in Amogha-siddha Buddha,

ired over page. It 16 also the pose in the episode of the mad elephant.

8. "The Preiiching"' dilTerK from No. 7 in having the thumb bent,

id when the thumb Uuiches the ring-linger it is called "The

triungulHr ' (pose), see figure on page 5.

y. '' The Pointing Finger." " A necromantic gesture in bewitching,
fuUar to later Tantrifm.

The halo, or nimbus, around the head is subelliptical, and never
acuminate like the leaf of the pipal or Hodhi tree (Ficus
religiosa). The fierce deities have tbcir halo bordered by Hames (see
figure page 330). An additional halo in often represented as sur-
rounding the whole body, as figured at jjages 333 ami 335. This con-
Bistsof the six coloured rays of light, and it is conventionally repre-
sented by wavy gilt lines with small tremulous lines alternating.

CWoitr, too, is frequently au index to the mood. Thus, whit©

> mnam-bz'at;.

> cli'oB 'kVir-bskor.
* cb'ub 'c'aJ.

' till-no 'UsiiL.
' luch'og-sbyiii.
* (n-dau rtse ^8Uni.

• byanM'butjMncli'o^
" skyab-sbjin.

* sdii{s-dEub.

Z

338

PAHTUKOS, SAJNTS, AM) IMAGES.

and yellow complexions usually typify mild moodn, while the rrf,
blue and black belong to tierce forms, though sometimes Uglil
blue, as indicating the sky, means merely celestial. Generally the
gods are pi<*tare<l white, goblins red, and the devils black, like their
Kuropeau relative.

The Buddhas and other divinities, as well a£ the superior |
devils, are figureil u|)on a lotus-flower, a symbol of divinity.
The lotus-flower, on whic)i the Buddhas and mild divinities arr
figured, is the red Xoixi^ {Ndunxhiutn specumum); while the fiercer
divinities, including frequently Avalokita, and all those demons
who are entitled to lotuH-cushions, should have a piuki&b variety
of the white lotus {Ai/iiLpkaa e«eu/#Hfa), the petals of which are
much notched or divitled, so as to resemble somewhat the
Acanthvs in Corintbian capitals. The blue lotus is the >|iecial
flower of Tara, but it is conventionally represented by the Lama^^
as diflerent from the Utpal {Xyvipha'a sp,)y as figured on the opjio-
site jmge.

A remarkable feature of most Tantrik Buddhist images is (he
frequent presence of a Kudtlha seated on the head of the image

TABLK SHOWING

The SuRMoiiNTiNo JTjVAS in Buddhist Images.

jniAB.

VftlrooDm.

Akshobhra.

ATnimiw,

Amoghi'
ilddha.

BUPDHAII,

MbitrvTm ,. Ua&i-nLJrftMii

AattirttB

Maibnj*

HurmemaUd

BODBUUTV.

FStmuta* Tkjn.pt9i

PrajaH>Sn- (adUoAkn)
mita JftanaMLttrm
(pita) Mkiijufrl

Vatodn^lMwi Site

MKhaiAtturmn Prftjfift-pAmtnlU

Piu-vtJ«y»
Slto-Cih^talik

■■tn»>p*9t
PitaJunblMla
Pita Vikiiim-

TSBft

TuodhATA
bhUn"

AnlahilK

PailBa-pftBl

nrt

i

BmrmtmnUd

KaODBA.

Sft«iBak»'T»iBft
Xilft-JnabbAlK

Acklo-Khrodft

r»i.

ItyDiimar
'* Hbo ndnd **
KlirwU tmjft

'dain-tiM **

Bakta-jKlulM

HaysfrfTB

Krodb* Afmlo*
kite Pita
Brikati
p. . .Kml-

I«)
Kam-knlk

cbVu-mo "

KamAuOii
MukA-

i

or amidst the hair. The existence of such sunnounting linages
in the Tantrik Buddhist sculptures of India was noted by Dr.
Burbanan-Uamilton.in his survey of Bihar^ nt the beginning of
this century, but since his time the subject has attraoted only

/^

Dtpki.

BliM Lotus.

%

Wblt« Lntoi.

A»k.

tX)TL'9ES and ivtliiT flovri-nt uf ounreotioDal form.

le merest incidental notice of writers on Indian Buddhist an.
tiquities,* who seem to have considered all such images to be
figures only of Avalokita, because Hiuen Tsiang mentioned that o
certain image of Avalokita had Amitabha seated in his hair.

As the subject is interesting, and of some importance, I give
in the table the results of my study of a large series of Lnmaist
pictures containing such figures, and descriptions of others ex-
tracted from the works of Pandits "gZ'onnu" Gupta, 8rTtiiri,

--Kalamtarn, Lliau-skyes rolwa-kun-rigs, and Bhavaskandba.

H The surmounting image represents the spiritual father of the
particular Bodhisat or deity ; and he nearly always is one or other
of the five Jinns^ as the Tilwtans term them,' or the Buddhas
of Meditation {DKydni-Buddka), as they are called by the

• Nepaleae Buddhists. In a few cases the coming-Buddha Maitreya
is figured with Sukya Muni on his head, as indicating spiritual
succession rather than parental relationship, but it is the latter
which is the rule.

■ Ktntrm India, i.

* JnHia Arfk^ogitml Survty Reylit^ by Sir A. CrxviNOUAM ; Wcat IitdU Jreh. S.
Bipt»^ by J. Duuubm: Cnlaloffw of Artktntog. CoUtetion in Indian ^fuswumj by J.
Axmausom.

* rgy*^^ rigB-IAft — or "Tlip Ppiilad Virtora." No one MTmit t^ hiive noticed this
i-<HUtant UM by the L&ro^u nf tho wt>nl Jina for Uic ci>le«t.ial Hiiddhiis, whom Uie
NepAlCM term t»iyaii)-Hu<tdha, though it ih Intotfuting \n rrgard Ui Jainism in its
Ttiatkm* to BuddJiism.

340

rASTIIEOX SAISTS, AS!) IMAOBS.

Ooca^ioDally the surmouoting Jin&s are rejiresented by tiwir
mystic emblems of a wheel, vajra^ jewel, lotus, or vi^va^-vajroi^u
will be described presently. Thus Katoasambhava iy usoidh
repie&eoted by a jewel on the head of bis spirit ual reflex JambhAU,
the god of wealth. And it is to be noted that when, aB oft«a
liai'l»eu8, the ima^e iy durroUDded by tigures of the five Jiua^^ jo
nn arc- outside the halo, then its own special siirmouutiDg pateni
ocvupieB the central position in that arc, wh'ih^t the others an
placed two on each side at a lower leveL

Eaglltli Nftnir.

TIbeUD

Sanskrit.

. 1. n pike

K'atvnn

kha^t^nifft

ti trill Hill

K 'a-'tvaA- rttw-gsuiii

tru(^ia

2. Iiaiid <iniiH

Da-iim-rn

i/anuirM

a. rliL-e] kiiife

(Jrigug

Itti-iriJba

4. tliuiidorlMiU

rl>»»-rje

vnj'nt

r>. frne>KtiiiiiiiIerbnlt

BNat«'ngi» ntO'TJe

vipft-rttjm

' 6. rt>9iir>'

Preii-bft

«»l/<t

'7. L«tu)»tlower (white or

Pad-nia

retl)

patlftui

Uhie ltitai< *

lUi«I

iitpn/

Asnkatlower '

' ' Nftga's tree " (cwstiu

Mya-nan-med jhUiL-bIuA

afoin

ALu'shin

or coral)'

nn^fi-Urm

8. nlnriii-MtafT

'K*ar-gail

Ailiir. or IhaA-^nm

Iwh'L'inj'bfiwl
0. wish -granting gem

Luii-lized

pitfm

(YiJ bz'iii) Norlm

(rui/(t-) tftnui

10. HiiineH

Me-ri«

11. t*iiHre^

z'aK»-l^

pdftt

12. bell

diill.ii

ghantt*

13. wlieel

'K'or-hi

en Am

14. Hkull-i'iin

ITi, tlnuidiTiiolt -dagger

TiKi-k'rag

htptfifi

p'nr-ha

jtfntrbti{J)

16. (tiioar

17. plnh

cD\n\

Tle-t"OM

ffttdA

18. dirk or daggei*

'Chii-gi'i

19. Hword

Ral-gri

adi

SO. axe

dGra-sta

JMtrUKU \t\

SI. Imnmier

TViha info-IjA

wwiffftra

SS. iron -goad

lC'ftg8-kvu

23. iiiBcu

Hon

24. tliigh-lioue triitii[)vl:

rKai'i-dui'i

SS. riiiinli-Hlu'll triiin|tet

r>iiii

§atithn

2tt. ir*>n-clinin

ICliags-Rgrtg

27. .MkcloUmBUtr

riHyug-jia

28. Sou No. I [a]

2P. W)itt;r-i>c)t

Ku)ii-|n

IvtiOta

nniiititinK v»^

(tpyi-jjlugs

flywliisk

rSayah

cJiimri

iMWirier

rtiyal-nits'an

dh t^jti

1 See figures on prerkHia page.
^ To reM\ie the iMt or to bind tlie opfioueoU.
LakktimL

Insihma avd Weapons ok xuJt (rODs, fin-.

upon a Lotus-flower, thus symbolizing its supemaUiral origin ; and
he rides upon a roaring lion to typify the jxiwerfully penermting
sice of the Law.

PAST fl BOX, SAISTS, AND fMAO^,

The chief of these inftigDia and other objects held in the
of the iniagei* are shown in the foregoing illustnitiou^ and M
n» follow)) ; the numbers iu this list correspond to those in 1^

iigure«.

We now can look into the det&iU of the principal members ttf
the i»anlheoii.

The va.<t multitude of deities fonniug the LAtnB.ist pantheon B)
ns ftlready mentioned, largely createtl by emlxkdyiug under difli^
ent names tho different asjiet^ts iif a relatively small ni
divinities with ohniiging moods. Such expressed relau _ .
however, seemB occasionally a gratuitouit device of the Lama^ ifl
ordoi" to bring yome of their indigenous Tibetan deities into re!**
. lionship with the earlier and luoro orthodox celestial Bodhisatsflf
Indian Buddhism. But the various formtt have now all becoae
stereotyped, and even a trivial diflFerenco in title yields a -H ■'
forui of image. Thus the images of *' .Maitreya " and *' Bii:
difl'er much from those of " BUadraka Maitreya" and "Arya Khri-
kuti." And different writers differ in some of the minor detJiiU
iu their description of some of these stereotyi»etl forms. Thus ite
have images described as " in the fashion of Niignrjuna," or of sonve
one or other celebrated Indian monk or iJima.

First iu our classitication come the Buddhas, homan and celes-
Hal,

I. The Bi;ddhas.

The innumerable forms of the Buddhas, the fabulous -t^rreatriBl,
the celestial and metaphysical, are all, with a few exceptions, ha$«d
ujKJU the five conventional attitudes ascribed to the hist-orical
Buddha, as marking the chief episodes of his Buddhabood. And
of these **the Witness attitude " is in Tibet, as in Indian ami
southern Biiddliisui, the most common. Additional varietiea are
obtained by giving to these images different colours, omamenl^,
nnd symbols. Almost all are 8e<^lent in the well-known cross-lpgged
attitude of Buddha's image; few are standing, and the recuinbeni
or dying posture is very rarely seen in Tibet.

The typical Buddha is conventionally represented as u man of

■ After PANnRBt ^Pn., p. 1C8.

f ino?t, perfect form and beauty.* The face, usually of Aryan type
ilMrarded, wear? a placid and benign expre^fsion. The bead
bare, and the hair roughly tonsured and curly/ with a protu-
erance ' on the crown or vertex upon which h sometimes repre-
ated a diodein/ He is clad in mendicant *s u^urh, without any
bwellery. The shawl ^' usually leaves the right shoulder bare, ex-
ept when representing him preaching or walking abroad in public.
Bit* under the pipal'lTeej the " Tree of Wisdom," upon a
shion of lotiis-Qowers set upon a throne covered by a mat,* 8Up-
srted by Worn or other auiinaU, as a sort of heraldic shield. And
le throne is sometimey surmounted by a framework bearing at
sides the figures of a ramjwut lion tramplin^r u|>(>n an elephant,
ad sunnountcd by a " water-lion," ■ topped by a garwja- bird as
je centre-piece or keystone of the arch.
1. ^*th/a iWuni Bhagavnn.

T.| S'akya-t'ub-pa bc'oni-ldan 'dw.

This typical form of the Buddha is figured as at l»age fi, bat
'the. right hand should be in the jwse of Akshobbyaat jMige 336. It
represents J^^kya Muni at the greatest epoch of hia life, namely,
under the " Tree of Wiwiom," at the inatnnt of his attaining his
Buddhahood. He has the general characters of a Buddha as
already described. He has a golden complexion, with tonsured
indigo-colonred hair, and wears the three robes of a religious
mendicant, without any ornaments. He sits in "the indestructible"

■se, with right hand in " witness attitude," and sometimes a
begging-bowl reats on his lap. He is seated upon a cushion of

^mei

^}OS:

I

i PMAtAdini; " Uk- tUirty beauties" and " tllfl eighty teeond^rif beauties." Xhv»c
incliid'' n Intua mark on eacli palm and sole.

3 The raggi-ct onntnur of ^fikya'n crci|r[»ed liutr in liis imiigtis is aarribt-d tit his lukving
on his great reniiiiciatiim cut off hiK truiH'A with his swnrd. Tho cut InrkH of hair
were carriwl to hc«vpn, where iUp gods i^nsliriijr'd them in " the tomb ot lUe Jfw«lh*d
Trtftscs" (CwAtMKtnV Cait%fa), whirli is irtill a regular object oF wnrshijj with Hnrmem.-
Buddhutft.

» Skt.. UikHhha ; Tib., Tjiuv-fc--.

* Skt., Cu^a. Th** peculinr flame-like prncc?8s intended to repreJfnt a hulo of
rays o( light iMuing from the crown, wt citminuti in Ceylon images, is nut distinctly
represeiittKi by the ribetAns, and at tnont by a jewel.

> Tib., Lajfoi. * Tib., Ten-tab

T Described by UiUBNTsuNn, HHA^^ramilAtionof <Si'-Kii-A'i, ii., p. 122.

MA

PASTHEON, SAINTS, AND fMAOiSS.

Barrificial grastt/ net npon b Uon-snpported lotas-tfarone at tlu
BjKJt at Huddh-Gaya, in Gangelic India, afterwards called '*tb<
adamantine throne."^ In this, his final struggle for the TnrJi,
the jiowers of darkness which assailed him are concretely re|ir»-
sente<i as Mura, the demon of Desire, and his tninion>s and tbr
**three fires** of desire are still pictured as being Bb<>ve him.

Mara denies the good deeds in this and former lives, whicb
qualified i>:lkya Muni fur the Buddhabood, and calls uj>on him t«
prtnluce his witness. Whereujjon the etubryo Buddha toucbf*
the ground and instantly the old mother Earth, Dharitri or DbArti
Mattt,^ appears riding uiwn a tortoise (symbolic of the earthy
bearing in her hand a **y>aT?/«a" garland, and sheaddresse-s the saint,
saying, "I am your Witnesa,^ — hence the name of this attitude "f
Buddha, the "Earth-touching "or " Witneas." The legend goe* on
to relate that the earth-spirit, wringing her hair, caused a hu^
river to issue therefrom, which swept away Mara and his hordf*.
This episode of wringing the hair and the destruction of Man sod
his minions is frequently depicted in Burmese temples; and the
custom amongst the Burmese of pouring water on the ground bX
the conclusion of a religious service is, I am informed by »
Burmese monk, an api>eal to the earth-spirit to reuiemlier and
bear witness to the particular good deed when men have forgotten
it.

In the larger images of this form of Buddha he is frequently
figured with his two favourite disciples standing by his side, Siri-
putra on his right, and Maudgalyayana on his left.

This title of hhatjnvmi, or "The Victorious,"* is in Tibet the
most frequently used of all Huddha*s titles, after Sukya Muni and
Tathagata.

Other recognized forms of Sakya's image are ; —

(a) S&kya in the four other sedent attitudect, and the standing nod
dying, or the socalled " lion "-postures.

(6) Jo-wo Riii-po-che, "The Precious Lord," as a yoxmg Indiui
princ« of sixteen.

(c) VajriBan Muni (T'ub-pa rdo-rje gdan tso-'k'or-gfram).

I Kuf> (p<M ryiuutiroidfj).

> Va^jrAjtana (T., rdo-tje-gdan, pron. Doije-dte).

' CI, TavI^or's Primitire CnUnrr^ t. , 880 ; it, 270.

* Ln bivn-heureux (Burn^ i., 71 ; and Jakkii,, D., 147).

(d) T«b-pa ilHmtfl'ig gsum-bkod (Pand,, No. 86).
i^e) Rhnfrjivan ekajata (Choxa'h An.y p. &91).
{/) Buihilia-kapHla (Sans-rgyas t'ocl-|>a ; Pajju., No. 61))-
tDoniacal form.

very de-

Aud here al."^o seeui to come the mythological series of "The
Six Muui/' the presidents of the six worlds of re-birth — see "Wlieel
of Life." These appear to be identical with "The Sii Jizd** of
tbe Japanese, though the "Jf'so " are usually alleged to be forms
of KshUi-gitrftfm. Here also should probably come " The King
of the powerful Nugas " ' which seems to represent Ruddha
defended by the Ndfjd Muchilinda, who i^eems to be a Iiintoric
person, a helot (that is Naga) villager of Muchilinda, a hamlet
which adjoins Buddh-Gayu.

2. 7%*! Heven Heroic BuddhiH {of the Pasty or TuOahjatas.^
This is a fabulous arrangement of human Buddha-s for none
of them are hiatorical except the last, to wit, iSakya Muni. Yet
■^t was of early origin, as this series of images, and each of the
^number with his special tree of wisdom, is found in the Stu{»a
^H>f Barhut, which in assigned to about 150 B.C., and they are also
^■enumerated in the southern scripture, the jyUjha-nikfhjfi.
^F In keeping with their imaginary character, all are given the most

extravagant size and duration of earthly life.^
^B Their number is sometimes extended to nine. The most cele-
^K)rated of the ant;ecedent Buddhas is DifHunkHra (Tib., Mar-me-
^BpidHad), **The Luminous." This imaginary Buddha is considered
^^by some of the Lamas to be the tirst of the ceries of the seven
1^ earthly Buddhas preceding Sakya Muni, but by the Ceylonese he
^ke placed as the twenty-fourth predecessor.'* He is represented an
^"the first teacher of Hakya in one of the former births of the latter,
and a favourite Jataka-tale frequent in the (landhrtra sculpture* in
he British Museum, and as a current picture in Burmah shows

kLu-dban-gi-rgy&I'po ; Skt., Nafre^vara raja.— UIb /a« U white and lui body Hue ;

|(ftiaitting in nJo-rjp skj'il-knin. Symb.— His twobaods are in the mudra of iwn-

' ylM-'don-par-mdead-pa (tir causing tbe aaiznal b«ings Co be delivtrcii from misery*)

are held over (be heart, lie bas no oniainenU. Behind him is a screen and

flower and a seven -houded snnke canopy. Cf. Faxdku. i*. 71.

3 Saus-rgyas dpab-buhiduns. ^ De-l//jn gflV^s-pA.

* Cf. Ci., Ah. ,Tuax«H, J.A.fi.B.^ym., 789; Hakdy's Man., 94.
I ^ TtaeNepaleiie place him Ab the ninth preileceimor of tJie historical Buddha iBoiXitt.,
■/., p. 18fi). Cf. HormANS in Sieb<^ild"s Xippon Pantheon, v., 77. "Thk Twbstt.focr
BrmDHAs" are Dtpsuhkara^ Katmdinya, MangalR, Sumanafl. Koivata, ^obUita, (?) Ana-

I

846 PANTHEON, SAINTS, AND IMAaES,

the self-8acrifice of the embryo Siikyn Muni in throwing bimpetf
over a puddle to form a Htepping-slone for the Buddhn Dlpiuhkai*
(SiiniedhVj — suggestive of Sir W. Kaleigh's gallantry to Queen
Elizabeth under somewhat similar circumstances.

lUparhkara's image, which is figured in the Vajrncedika^ is
frequently perforated by innumerable Rockets* into which small
lauijifi are set. This practi(^e is evidently suggested by ihc
concrete rendering of his name as " the baming lamp.'*

The Seven Buddhas are usually enumerated as: —

1. Vipftsyiii(T., rNam-gzigs); band8"eartii-toucliing"iind**imp«rtbil."
3. ^ikhiu (T., gTsug-gtor-c'an} ; hands " beet-be^^towing " and <* in-
partittl."

3. ViBvabhu (T., Tam-fh'iid-skyob) ; haiid^ " meditative.*'

4. Kndtucandra (T., K'hor-wa hjigs) j bands '^ proteL*ting" and " im-
part iul."

5. ICanaka-muni (T., gSer-t'ub) ; hands "preaching" and "im-
partial."

6. K&syapa (T., 'Od-sruiis) has his right hand in ** best bestowing " ;
and the loft holds a piece of hLs robe resembling an animal's ear (see
figuro on page 5). Each is dressed in tho three religious garments, and
sita in tho '* unchangeable or adamantine " pose, or stands.

7. Siikya Muni (T., S'akya t*ub-pu) in " the preaching attitnile."

" The Tkree Holy Oves " are seldom, if ever, concretely represented
in Tibet by Buddha, Dhamia, and Satigha ; nor have I found such
a triad figured in Indian Buddhism, though many writers have
allegpd the existene* of them, without, however, bringing forward
any proofs. A triad of large images often occupies the centre of
the JJlmaist altar, the central one being usually the founder of the
particular sect to which the temple belongs, and the other two
varying with the whim of the local Lama.

THE CELESTIAL BUDDUAS. ^H

The ideal origin of the celestial Buddhas has already beSP
referred to in the chapter on doctrine. The five celestial Bud-
dhas wei*e invented in the earlier theistic stage of Buddhism.

The first of the aeries seems to have been Amitribha, or **lhe
Boundless Light," a title somewhat analogous to the name of the
oldest of the mythical human Buddhas, "the Luminous" (DTpaih-
kara). This metaphysical creation first appears in works about the

rama-tlnr^in, Padma, NarsUa, Pndmottara, 8unic(UiAi^, tiujitu. l'riy«-diirpiat Artha-
dAriin, DlL^rmn-darsin, SiddhnrtA, Tinhyn. Piishya. Vi|HMyin, ^Ikhin, VUvalihti.
KrakiicaiDdru, KanAkn-rouiii ^or Kofia^aniana^, and Ka^yBpiu

VULKSTIAL BUDDIIAS,

347

jinning of our era, and seems to embody a sun-myth and t«
lliow Pprsifin influence. For he was given a pArndise in the west,
I which all the Huus ha^itetK niul his myth seems to have arisen
aong the northern Buddhists when under the [latrouage of
ado-Scythian converts belonging to a race of sun-worsliippers.
sdeed, he is believed by Eitel and others to be a form of the
feraian snn-gofl ; and he wii< made the spiritual father of the
historical Buddha.

Afterwards he was tiuiTitiijJed, apparently to adapt him to the
leory of the five earlhly liiiddhas, the coming one and the four
' the past, as well as to the other mystical groups of five — the five
enxes, the five fik'Hndhnjt^ the five virtues, five cardinal points
rhere the centre makes tht* fifth. And each one of these five
elestial Buddhas was made to preside over a particular direction, as
Uready detailed. Images of this series of Buddhas are found
longst the lithic remains; of India about the seventh century
.D., if not earlier.

In the more developed theory, tending towards monotheism, a
Tirst Oreat Cause, under the title of the primordial or Adi-Buddha,
placed above these five celestial Buddhas as their spiritual
ither and creator. And to this nink was promoted the first and
antral oue of the metaphysical Budilhas, namely, Vairocana, ** The
)mni-pre?ent " or his refle.K Samantabhadra, "The All (loo<l,"

These three series of Buddhas are arranged according to the

aystical theory of the three bodies of Budrlha (Tri kdya);^

lely, (fr) the J^hftrina-hiyay or law-body, which has been

armed "e«»(?H/wf/ wisdom (Botlhi) " and is Relf-exii^tent and ever-

sting, and represented by Adi-Buddha, (fr) Sa7)ibhoffa-hiya or

Jomed body, or ■rejt^ct&l wisdom, represented by tlie celestial

linas, and (c) Nh'mnltj.a-kdyay or changeable body, or prnctical

risdom represented by Siikya Muni and the other human

{uddhas. Though in a more mystic sense JSakya Muni is con-

idered to be an incarnate aggregate of the reflected wisdom of

the five celestial Jinas.

But these fivecelestialJinaswere latterly held to unite also within

themselves both the forms of metaphysicid bodies, both the Dharma-

S.ya and the Sambhoga-kuya. Hence arose two series of their

Its.

> Cf. lIoi>a8.,iiui.,27,58,M; Kopeks, ii .25; Schlao.*5J,210: Kitbu //fliK(*.»yu#»iir.

I

■

I
I

I

I

The original jwries of the$i« images of the strictly a«*tie
Buddha-type wa* by a materializing of the word called the religicras
(oKcetic) or Dkarnm type — and such images may or may oot
hold begging-bowU ; while the other is literally represented «*
"adorned bodies'* (Sambhoga-kSya) in the wune postures as the
foregoing, hut aflomefl with filks and jeweU, and wearing crowns
like kingly Bodhisatg. In this latter series, " the five Jinas ^\»9t
individually the same names as their prototypes, except tbe
second and fourth, who are named respectively VaJreisaUva (or
"the indestructible or adamant ine-aouled") and A-niitayvtf w
"the boundless life," instead of AkJthobkya^ "tbe immovable,"
and ■47;ti7'fWi(i, " the boundless light.** These alternative namM,
however, it will be seen, empress very similar and almost synonT-
mous ideas.

Side by side with these developments arose the theory of celestial
Budhiiiat Honn. The celestial Jina^i absorbed iu meditAtion in
heaven could hold noooutact with the sordid earth, bo as agentsfar
the salvation and protection of mortal men and animals they evolved
sons, who, though celestial, were given active functions on the earth.

As in the other developments, this new theory first and most
firmly attached to those creations most intimately associated with
the historical Buddha. His celestial father, Amitabba, evolved the
celestial Bodhisat Avalokita or Fa<lma-iKini, who still remains the
most popular of all the celestial Bodhisnts.

But the popular craving for creative functions in their god.-^ led,
in the Tantrik stage, to the allotment of female energies to these
celestial Bodhisnts. Thus T;lra, the goddess of iMercy, was given to
Avalokita. And the extreme Tantrik development underthe Kala-
cakra system * awarded female energiesalso to each of the celestial
Buddhus, and even to the primordial Adi-Buddha himself,

Thus we have celestial Buddhas and Bodhisats and their female
energies. Of the celestia] Buddhas there are the following aeries:
— (1) The primordial Buddha-god, or 2di-BvMka. (2) The
five celestial Victors (Jina), (3) The adorned forms of these
latter, like kingly BoflhisatK. (4) The Tautrik forma with ener-
gies, mofltly demoniacal Buddhas. And from several of these were
latterly evolved other forms with special attributes; also metlical
and other Buddhas.

349

The Prirrun\liat Buddha-GotL ^
A» foand in Lumait»m, he is most actively worshipped by the old
or unreformert school, under the title of "The all-good reiigiouR
body."

Skt., Dharma-kdya Sauutntabhadni ; Tib., Kun-tu bzan-po.
He in figured of a blue colour, auii ofteu naked, sitting iu
uddha fashion, with liis hands in the meditative pose.
The established Lumaist church gives somewhat similar func
tions U) Vajradhara, whom, however, they regard as a Hort of celes-
I offnhoot of Sakya Muni; wliile others of the semi-reformed
is seem, like the Nepalese, to credit Vajrasattva with supreme
power as the primoRlial Bmldha-go<l.

The. Five Cdeeiird VicUrrs <w Jina.
Skt., PaHcajdii Jina : T., rgyal-bn rigt-hiu.
^K The^e are figured on j>age 336 ' ; and for the sake of clearness
^■Kid convenience of reference, I have tabulates] (^ee following
^nage) the objective characters and relationships of these divinities.
^All the forms sit in the same Biiddha-Iike attitude,^ but the pose

I of the hands is characteristic.
[ The technical description of their attitudes and colour ia as
follows : —

Abihobhyn (T., Mi-«kyod-pa>, blue in colour, has his right hand in
V* witness " attitude and loft in " jmportifll."

Vairocfina (T., rNam-«uan), white with hands in " best perfection "
attitude.

Katiiu^iiibhava (T., Rin-'byuii), yellow, has his right hand in
* ** bestoiving " attitude, unrt left in " impartial."

Amit&bba (T., 'CKl-pag-med), red, in " meditative " (Tii'i-fte-'dsin) atti-
tude.

Amogha-dddhi (T., Don-yod-/^ub-pH), gi-eeu, has his right hand in
I** protecUDg " (skyabs-sbyin) attitude, and left in " impartial."

■ Each sits in the indestructible or "adamantine" pose, and difterB
only from the images of the huuian Huddim in having no begging-bowl
in the lap.

In another and more common series, each is adorned with silkf; and
jewels like a kingly Bodhisat, see page 333.

IOUver Celestial Tantrik Jinas.
Another series of celestial Buddhas was formed by adorning the
five Jinas with a crown, silks, and jewels, like a kingly Bodhisat,

1 tVi^'inahi .Satm-rgyiu.
\ JCewireAct, rti.

> Couf. also BoDosuv's figures frofri Nepal in Atiatie
> i.r., Vajni'palauga. 8eo p. 385.

The Five CEl

t'KNTBAL. Vairocana •* Teaching," or, | Lion. White

' (rN»m-par *naii- \ "Turning the ■ ■ =sp»«.

I mdsad ). Wheel of the Law. "j

DAarma-cakra.^ I ,

Kast. [ Akshobkya

I (Mi-6*ky(«-pa).

SttUTH. Rainam.mbhnva
(Rin-ch'en' Iiyuii-
(^as).

West. Amitahha \

(*Nan-l>a wthaA-
yas, or, '0</(/pag- I
ined). I

North. A am>tfhfi'Sid*ihi

" WitnesK," —

"touching the

ground. "

"Bestowing.'
Vara.

' Meditative. '
Dhyflna.

** Bleii*in^' of F«ir-
Abhaifn.

Elephant* Bine

= air.

Horse. Golden-

. yellow

= eartli.

Peacock.

" Shaac-
aliang. '

a winged
dwan,

nara.

Red

= light.

Green

N.B. — The Sianflkril names are in italics and the Tibetan equivalents
1 In iDftgic-cirdeBjmwevfr, the special form of the celestial Buddha

* This sitiibiil is ri'pri-H'if'ntt'd on the -siifLiii Toiiirik tiyrOiand bell of i
' This refers to the witness episode -'f Maru'si tcmptfltion, see iwige 344.

* Being in the teaching attitude, VwirwMHH BiiddliA isbvlJ to be the
^ Kg is usually made an emanation from all of the celestial Jinas.

J IN A 8.

.domed" Female Refiex (P

Te Beflez. SanghA-prftjUam

bhogakayd.) ; nayd) or Bnerg;.

Bodhitat, Beflez, or

SiKritDal Bom.

iJinaputra.)

oeana "Ind. ^ Vajradhdtisvari
(nam-mkah-
1 (i6yid*-p'ug-me).

ra-sattva Locana.

je-sem.?-6^a).;

.asainbhava '. Mamaki.
2nd

mitayus ,! Pandara or Sita
rfpag-nied). (gos-dKar-mo).

tgka-siddhi ... Tdrd
2nd. (dani-ta'ig-5gro/-

nia).

Sa niantabhadra
(Kuntu-zan-po).

Vajrapani
(p'yag-rddr).

Battiapdni
(p'ag-rin-ch'en).

Avalokita — the

common title of

Padma-pdvi

(sbyan ra.f-zig5).

Vi^^apani

(p'ag na-ts'og).

E»thl7 B«flez, u

Bnddluk.
(Maniaki Buddha.)

Krakucandra
('K'or-ba-'jig«).

Kanaka Muni

igser-t'uh).

Kaiyapa
('Od-Bmiui).

^akya Muni
(S'akya-t'ub-pa).'

Maitreya
(Byam-pa).

ed occupies the centre.

jr of the vajra and bell are the same as that of the Jina they symboUxe.

es Wisdom.

3&2

PASTBEOX, SAINTS, AND IMAGES.

of " the mild deity ** tyi>e. Of these the best knovd are Amit^yue,
Vajnitihara, and Vnjrasiittva.

'* The Huddha of Infinite or Eternal Life/ Skt,, ^mi^yu
or Ajtanmitdyxm ; Tib., T(f'e-t/i)ag-med. He i**, as figured at
jiages 329 and 333, of the same form dkA bis prototype Amit-abU
Buddha, but he is adorned with the thirteen ornaments, and be
holds ou bis lap the vase of life-giving umbrottia.

Other forms of Audtiiyus are tlie four-haudnl white A*, the red
A., tlie King A., Tantracarya A., and RHS-eh'uri's A.

The following two divinities, esoteric so-called, are accorded by
the Luinas the position of Buddha«, though they are Bo<lbunl-
reflexe^ from or metamorphoses of Aksbobhya, and they lioth
resemble in luauy ways their relative and probable prototype
Vajrapani -.—

'* The Adamantine or lndestructible-«ouled." (Skt.^ VtyraaaUtva ;
T., rDor-jo <lSems-pa), The JSverlastmg.

*' The Indestructibie or fi-Headfast holder." Skt., Vajradfiara :
T., rDorje 'Ch'rtii).

He is Ugtifed at pnge 61, und holilB n vajm and a bell. In the
exoteric cultfi he is cidled " the concealed lord " (Ou^fta-pati, T., S«h-
hahi*dag-po). lie iga metamorphofiifi of Indra, and, like him, preeiiles
over the eiwtem fjuarter, and he .seems the prototyjie of most of those
creatures whteti may be calle<l deinon-Buddha^i. And though, hs
above noted, the established church regards ibis Biiddhfl as a retlex
from Sak^'u Muni lumself, it al»<> riews hiui as the pi-esiding celeettal
Buddha, analogous to the Adi-Buddha of the old school.'

.Some Tautrik forms of Amogha-siddha, etc., are : —
Don-yod z'agw-pa (Pa., 96).

„ K'iigs-|)a 0ua-ts'ogs Hiimi-po.

„ lc*ag*-kyu.

„ mch'od-pa'i iior-bu.

Other forms of celestial Buddhas and Bodhisats are: —
rDo-rjemi-k "rugs-pi (Pa., No. 87).
Vuji-aiihatu : nlor-rfbyins (Pa., No. 77).
rNani-.*iiiaii jnnon-bj-aii (Pa., No. 83).
Vajnigarbha Jina : rOyaUba rDo-rje suih-po.

,, rin-c'hen-'(xl-'p'i*o.
Sura.sena Jina : i<tyal-ba f/pa'ho'i-«de, etc., etc.
(See Vs., p. 71 foi- al)out thirty moi-e;. and cf. fiuttti dzihiUni, p. 62, for
*' the Secret Buddbas of the 30 days."

>Cf.ScKr..,80;K6pra!f,U..28,3er:Booos.,27.40,77.83;aHi«t'.,7Vf.w,,800; Pako.
No. M.

Demonifical Buiidhna,

The later Tilntrik forms include many deinoiiiacal Buddhas : —

Guht/<t-Ka/n (T., gSau-'iliis).

Buddit^t Kfijht/ii, Siiuj*- rgx-a* t'od-pa (Pai»d., No. 6fl).

Vajrasanii'iuulii, rDo-rje ;/(laii-ftzlii '.Panh., No. 70), etc.

The special relationships of the Buddhas to certain fiends is seen
the foregoing table of surmounting Jinas.

The Thirty-five Buddhae of Confesmon.
These imaginary Hiiddlias or Tatliiigatas are invoked in the so-
lUed Confeftsion of Sins.^ Their images are evolved by giving
diSerent colours to the Buddhas in the five elementary sedent
altitudes. And they, together with "the thousand Buddhas,***
may be considered as concrete representations of the titles of the
historical human Buddha.

^1 The Highest Headers and Medical TaikdgaUvs,

^^H X., «Miui-b1a-hde-gft'eg8 ht-gyad.

^^^Hklis is a ver}' prtpalar form of Huddha as "The supreme
^^^^Scian," or Buddhist ^sculapins, and is jjrobably founded upon
the legend of the metaphysical Hodhi^^at, "The mediciue-king '*
(Hhaisajyaraja), who figures promint'ntly in several of the
northern sorijrtures as the dispenser of spiritual medicine. The
images are worshipped almost as fetishes, and cure by sympathetic
magic. The finit of the series, namely, the beryl, or Beduriya
Buddha, is also extremely popular in Japan under the title of
** The lord Binzuru" (Binzura Sauia), a corruption evidently, it
seems to me, of the Indian word " Beduriya," although the Japan-
ese themselves' believe it to be derived from Bharadhviija, one of
the sixteen Arhats.

These jEsculapic Buddhas are much worshipped in Tibet, in
ritual by pictures, seldom by images as in Japau, where, as the
latter are so much consulted by the people, and also doubtless
owing to their essentially un-Buddhisl character, they are usually

1 Dig'Pft t'uin-c'ad s*ag'p» ter-choi, detaili in Scaiao., p. 123 »rg. It Is not to
hv OonfusoJwitli tho ^ectiuii of the* PmtiiiiokHha, prf>|KTly so uallctl.
■ See list u( Hudtllm's thousand tiamvs hy Trof. Schvtdt, B. Ac. tit. Petenbg.
» Bfcoyio yanjm. Cbambkulaix's Handbook to Japan.

354

PAXTJJEOX, SAI^fTS, AXD JMAGS8.

placed outside the ceutnil shrine. The supplicant, after bowing
aud praying, rubs bis fingerover the eye, far, knee, orlhe jianica-
lar pan of the image corrcs^H>nding to the putieutV own n&etitA
Bp^»t, and then applies the tinger carrying thi« hallowed touth to
tiie alUioled spot. The t'onstant friction and rubbing of this nide
worship 16 rather detrimental to the features of the god.

This group of ni4^ioat Uuddhas is figured in Schlagintweit's
alUa, but erroneously under the title of '* Maitreyn." They are : —

1. Saiurgyuf BUian-gyi 6U BedQrya'i 'Od-Kyi rgynlpo, or, *' King of
beryl-light, tho suprcDie physician Buddha." Like all of the serieK, he
16 of Buddha-like fuiiu, gttrb, uud gedeut altitude. Ho ia btdtjco-
coloured ; hia right lumd ia in mch't^-shyin pose, aud in bi» |iu1in he
holdt) the golden Arum fruit (uiyi'obidaus). Uis left hand is in uinaiD-
6x'sg post', ami holds ii liegging-bowl of Bai-dur-ua fbend-stoiio). Cf.
Bntfiu Yakushi in Iiutjin-tU>''*-itfiti, p. 2C ; Srnr., Lthcn^ 84 ; Vaxd., No. 142.

2. niNon-mk'y^u-rgyiil-]H> is red in colour, with hand-s iik *i»eh'ag-
«byin and f/inam-bt'ug jxise. Cf. Pa!vi>., No. 141.

3. Ch'o.'v-flgraj;*-rgira-mts'o'i-rfbyan* is retl in colour, with hands in
i/ich'og-«byin nud m\\t\\n-hr.'n^ pose. Cf. Pand., No, 140.

4. Mya-iiari-med-mch'og-(/jial is light red in colour, with both handft
in maam-^z'ag po«e. Cf. P.iSD.,No. 139.

5. TSer-Azan-dri-Died is yellowish -white in colour, with right liand in
oh'off-'ch'od niudRi,and his left in mrituu-/>&'ng pose. Cf. Paxu., No. 138.

6. Rin-ch'on-zla-wa (or #gra-ffl)yan«) ia yellow-red in colour; hi*
right hand is in chWcfa'ad, uud his left in mruim-Az'ag pose. Cf. P&siA^ i
No. 137.

7. ratshW-legf yoru-grag< (/pal is yellow in colour. Uis right IumI '
is in ch'fw-'ch'iirl, and his left in mnaiii-/'£'ug pose. Cf. Pani>., No. 138.

And in the centre of the group Im placed, aa the eighth, the iniagv

Qakya Muni.

In this relation it is rather curious to note that some cele-
brated Euro^>eans have come to be regarded a« Buddhas. "The
common dinner-plates of the Tibetans, when they use any, are of
tin, stamped in the centre with an ^?^gy of some Enropcan ce-
lebrity. In those which I examined 1 recognized the third Napo-
leon, the Prince and Princess of Wales, and Mr. Gladstone, all
supposed by the natives to represent Buddhas of more or lesf
sanctity." *

H. BonniSATS (Celestial),

These are the sui»ernatural Kodhisnts, the active refleie* from
the relatively impassive celestial Buddhas. The human Bodhi-

1 Bassb, Snpp. Paper*, R«yil Geog. Poc.. p. SOD.

, or th6 flaints, are referred hy rae to tde end of the j>autUcon,
aJliough the liRmaB usually place them alx)ve the dii miitores, and
ay of them next to the celestial Bodhisats themselves,
tie Latnas head the lUt with the metaphysical Bodhisnt of
iom, MaujiLsiTj but following what appears to be the order of
levelopment of these divinities, I commence with Maitreya, the
coming Baddha, who, indeed, is the only Bodhisat known to
primitive Buddhism and to the so-called " southern " Buddhists
of the present day, the Burmese, Ceylonese, and SiameRe; though
tlie Liimas place him fourth or later in their listu, giving priority
to the especially active Bodhisats which the Mahayana create*!, the
mythical Miinjusn, Vajraplini, and Avalokita, whom tliey have
made their de/enaoreH jidtil of Lamaisra, with the title of "The
three lords " ' and given functions somewhat like the analogous
triad of Brfihrnnuism, Brahma, Siva and V^i^hiiu.

The female Budhisats, Tiira, etc., are given tnwards the end of the
list, though they might more naturally have been place<i lieside
their consorts.

Maitkeya, " The loving one," the coming Buddha or Buddh-
ist Messiah. T., fl^rtww-pa (pr, "Jam-pa "^ or "Cham-pa.")

He is usually represented adonied like a prince,"- and sitting on
a chair in European fashion witii li»gs down, teaching the law.^ He
is ab present believed to be in the Toshita heaven. His image is
frequently rock-carved or built in colossal form several storeys
high in Tibet, ae he is credited with gigantic Tsize.

Maj^jd^IiT or MaTijaghoshay " The sweet- voiced," the god of
wisdom or Buddhist Apollo, and figured at page 12. T., *Jatn.-
pahi dhyaits (pr. Jatu-yang),

He is Wisdom deified, and seems a purely metaphysical creation
unconnected with any of his later namesakes amongst the
Buddhist monks in the fourth or fifth centuries of our era, or
later. His chief function is the dispelling of ignorance. He
presides over the law, and with his bright sword of divine know-
ledge* cuts all knotty points, and carries in his left the bible of
transcendental Wisdom, the Prajfiri-pTiramita, placed upon a lotus-
flower.^ He is the especial patron of astrology. In keeping with
his pure character he is ^^trictly celibate, one of the few of the

' Rig-sum mgon-po, tliL' Lainai^'t 7''i-'m*trti.
* a. FiKix, No. 151. * S^-mtraJ-jri

' Of the mild, x'i-wa type.
* Of. Koi'J'KH. U.,8].

356

PAXTHEON, SAINTS, AND IMAGES,

MhliflyriDa deities who is allotted no female energy.' He usuallv
sil«, ati in the tigiire, in the Kuddhn attitude. He is given several
other modes.

Most of the countries where northern Buddhism prevails Lave
their own s|>ecial Maujusn, Thus China has a quasi-historical
Manjusii of about the tiftb century a.d., located near the U-tai
Shan shrine ; and Xepalese Buddhism has another of the Bame
name as its tutelary saint.'

VajkapXxi, **The wielder of the thunderbolt," a metamor-
phosis of Jupiter (Indra)* as the spiritual son of the second celestial
Buddha, Akshobhya. T., ^V^'ag -na-rdo-rje (pnmouced chana-doije
or chak-dor.)

He is figured at i>age 13, and of the fierce fiend type, black or

dark blue in colour, an«l wields a Vajra (rdo^e) in his nplifted right

kliand, while in his left he holds a bell or jmare or other implemenr

according to his varying titles, of which there are fifteen or more,*

Hinen Tsiang mentions his worship in India in the seventh
century A.D.''

AvALOKiTA (or Aviflokitesvara or Mtthlknntim), **The keen
seeing lord, the great pitiernnd lord of mercy." T., spyEua-ra*-
gzigii (pr. Chfi-ro'ti), T'ugs-ije-ch'eu-j)0.

His origin and N'arious fonns I have descrilied in some detail
elsewhere." The spiritual son of the celestial Buddha Amitabha.
he is the most jxiwerful and popular of all the Bodhisats^ and the
one which the Dalai Lamas preteud to be the incarnation of.
Other forms of this deity are Padvia''p(h}it the Tjotu»-handed
Khasarpdnii Siiih/rnadd (T., seii-ge-sgra), the Roaring Lion,
Hala-hala, Arya-pi^la (" Aryabolo "), etc.

Avalokita, being a purely mythological creation, is seldom like
Buddha represented as n mere man, but is invested usually with
monstrous and supernatural forms and attributes. The earhest
Indian images of Avalokita yet found by me, dating to about the

1 lltuugfa the Pnijni must be .MmewhAt of this chanct^'.
» Cf. AivMaol. M'./iKi., 9, xxvi., IS. Pa., \o. 145.

• Djtatih-yitar, or heavenly fnthfrof the Hindus, beotnii^s "Jupiter" or Tit*-
pIter " of the Humaa*, aud " Xotu " of th» Greeks.

• Cf. for roi>re common form, Aifh, ir,/«rf., 9, xxrii., 23, nnd Pa., St, 116, W,
170, 171.

3 BsAL's tr&ns., il.

• J.R.A.S., 1894, p. 51, ft jv^., when twenty-two forau arc deocribed.

ixth ceatury a.d., clearly show that Avalokita'a ima^ was
modellerl after that of the Hindu Creator Prajiipati or Bruhma ;
artd the same ty]>e may 1^ truc<^d eveu in hb) monAtrouri images
of the later Tautrik period, and hit; images iuaUhUv bear BrahmaH

I insignia, the lotus and rosary, and often the vase and book. His
commonest forms found in Tibet are:
The Four-handed form, see figure on |>agB 228. This repre-
sents him as a prince, with the thirteen ornanients, of white com-
plexion, and sitting in the Huddha posture with the front \tiiir of
hands joined in devotional attitude (and often as clasping a jewel^j
wliile the upper hand holds a crystal rosary, and the left a long-
^Lstemmeil lotus-flower, which opens on the level of his ear.'
^P His monstrous eleven-headed form is tigured at page 15. It is
usually standing. In addition to the double pair of hands, it has
others carrying weapons to defend its votaries. It represents the
wretched condition of Avalokita when bin head split into jjieces
with grief at seeing the deplorable state of sunken humanity.
But this form, too, seems based on the polycpphalic Brahma."

The eleven heads are usually arranged, as in the figure, in the
form of a cone, in five series from below upwards, of 3, 3, 3, 1 and
1, and the topmost head is that of Amitabha, the spiritual father
of Avalokita. Those looking forward wear an aspect of benevo-
lence ; the left ones express anger at the faults of men; while the
right faces smile graciously at the good deeds or in scorn at e\*il-
doers.
^^ This form is frequently given a thousand eyes, a concrete
^'liiaterialistic expres-sion of the name AvaXokita^ "He who looks
down " or /Ainmn(<t-7ftMjt/ia, " He whose face looks every way."^' The
fixing of the number of eyes at one thousand is merely expressive
of multitude, and has no precise numerical significance. And un-
like the thousand-eyed god of Brahmanic mythology — Indra —
Avalokita's extra eyes are on his extra hand;*, which are symbolic
of power, and most of their hands are stretched forth to save the
wretched and the lost. The eye, which is ever on the look-out to

J Qi.A.WJ^xxvi.,p. 17; Pa.. No. 147 niid my Art. y.«.H.A, /oc. n'r.

. my art. ulxjre clt«1. Tlie h«ad-splittiii(f U as»ociat«il witii the prp«enop uf an

te, ill early Btuldhi«i w(#rk«. "niua in the Dialogue* of Menanclcr {MiHnda^

Bbts Davids' traun.. p. 222). in rf.gard to tlie raider of an nlislacle it U iaid, " tl»en
would Um liead split into a hundrml or into a thousand piucea."
' Cf. BuBNUvr's Zoftti, p. -426 ; Uul'b Cbfejut, 384.

jtfrceive distrefw, carries with it a helping band — altogether a mart
poetic symbolism. Of this type there are many modes, rJiffering
mainly in colour and degrees of fierceness.

The other Rupematural male Bodhisals* are not so coromonW
met with. The chief are :

Samantahhadra, *'The all good." T., Kuntn-hzaft-jx).

He is figure*! at page 14,^ and is the boh of the celestial Knddhu
Vairocana, and is to he distinguished from the Adi-Buddha of the
same name. He is of the " mild" type, and usually mounted on
an elephant, and he is frequently aaaociated with Mafijum' as
attendant on Buddha.

KsfimCfARBHA, "The matrix of the earth/'*
T , Sa-yi sfiin-po.

AhUagarbha^^ The matrix of the sky."
T., Nam-k'ahi-ftift.po.'

Sarva 7iivarowi vi8fikambhi7a.

T., sffUih-pft mam mK*

{? Jhannguru), Master of dinne foreknowledge.'

T., ye-B*es bla -ma.
(? Puihhlkeixi.), The crown of light.^

T., Otl-kyi-tog.
Pranidhdnamati.

T., sMon-lam hlo-gi-ofs."
S'lniend/ra, ITie foundation of power.'*
T„ dbAii-po z'i.

FEMALE BODHISATS.

The chief and most active of the supernatural female Bodhisatf

or "energies" are Tara and MaricT.

Tara, Tlie fiaviour, or deliverer. T., sgRol-ma (pr, Do-tna),
She ia the consort of Avalokita, who is now held to be incarnate

in the Dalai Liimas, and she is the most popular deity in Tibet,

> For (l««criptiiui of somo of tho«e in the AjoiitA eawa, Kf art. by me in ImL

Alttiq^'itry, 1893.

a Fn-m tlie JapAnese £•(<<« Dt/Mjm, p. 137. The form figured, which is gnti-raUj
like thai in Laniaisni, ig t^ntiUed Saiiiutitablmdnt-Yauia. Cf- alito W. Akpkrvon's Cat.,
p. 81, No. 67.

' Cf. Pand,, No. 152, and No. 55. The Japaiieije rail him Fuyen.

• Fig. Pand.. No. 148. > Ki^'. Pavp.. No. I5«.

• Fig. Pand.. No. 149. t Kg. Pijjp., Ko. 158.
« Fig. pJufD.. No. I.M. " Fig. Paxd., No. 155.

w Pig. Paxd., No. IW.

with TjSmas and laity. She corresponds to the goddess
mercy and queeu of heaven (Kwan-t/in)^ of the Chinese, and
her literal analogy in biblical mythology (see the heading
>.thi8 chapter), and she has several analogies with "the Virgin ; "*
It Bhe is essentially Indian in origin and fonn.
Her most common form is " the green Tara," and much less
ttmmon is "the white Tanl," whose worship is almost confined to
ie Mongols. Her other numerous forms, of which the names of
_^*the twentyHme" are daily on the lips of the [ieopic, are seldom
lictured, except the fiendish form Bhriku^i.^

The rfr^eii Tarn. T., 8gRol-ma Ijaft-k'u — pronounced Dol-janff,
Sh« is represented (nee the figure) as a comely and bejewelled
ndian lady with uncovereil head^ and of a green complexion,
ited on a lotu^, with her
aft leg pendant, and hold-
ig in her left Laud a loug-
temmed lotuH-flower.

The whits Tanh T.,

sgRoI-ma dkar-po — or

BgRol-dkar (pr. Dci-kar).

She is figured (tiee p. 23)

an adorned Indian lady

rith a white complexion,

ited Buddha-like, and

the left hand holding a

}ng-stemmedlotus-fiower.

baa seven eyes, the

bye of foreknowledge in

le forehead, in addition

the ordinary facial jmir,

ad also one in each

Ira and on each sole.

lence she is called " The

Bven-eyed white Tara."

She is beUeve<l by the Mongols to be iucaruate in the Whit-e Czar.

Tdrd with the frowning /^roif«— Bhrikuti Tilra. T,, kKo-giier-

^yo-ba-hi BgRoUma (pronounced T*o-nyer-chan).

> Or in Japnni?;'e Ahv/h-whh, » i nmslaiion of " Araltikita.''

» For noU- on Tfiri's origin, ae*- my article in J.Ji.A.H.^ 188i, pp. 63,etr.

^ Kor detaliod dfscriplion nf iwi^iity-sevon iDrms, see ilmf.

Tama, titb (iREBX.

I

This T$iii IB dark indij^o-ooloured* and usuall jr wttli thne

all frowning.

Tim TwKMT-oSK Tauas.

The list of tlie names of " the twenty-one TariU" given belo
and known to almoRt all lay Tibetans, indicates many of 1
attributes.

^ TitiM of *• Thp
1. Tfiri, tlip Bupivmely imliant (/Va-

S. „ of whtt«-nu>on br)ghtnr«i
(Candrofattt Sita TOrti).
the giAden oolouretl (Gami
T).
Oil' VTctorio(n« hnir-crovned

d.
4.
5.

(VaAnitAoAiata T.).

the *'HuA^'-8hout«r iJlUmdd
T).
0. „ tJicthrp<vworl(nM»st workor.

7. „ suppivMor of irtriff-

8. „ thfi liealowfT nf suprenip

power.
8. „ the bt'Et provklenoo.

Twpiity-onp TAri*."

10. T&rft. the di^idlm- of ^«f.
U. » the duoiiher lif the pcKW,
V2. H th(? brightly ffloricmfl.

13. „ the uDiTrrMfmature «rarl

14. ., with the frowning tal

15. .. the (fivpr of prospenfy.

16. .. Ui<> ffubduer uf pa«iion.
!?■ .. the fiupplior of hjunii

(SarpeUiAi T.). ^

IS. „ the exc**R*ivel%- vast.

19. ., the rlii>[M-lh'r of distKaa.

20. „ thi> n^vrnt or renliiatlor
ttpiritiiai powtT ( SUtdMria jii

21. „ tiM' rompletoly parfect

MarTcT, The resplendent. T., 'Od-zer Van-ma,
She was originally the queen of lieaven, a Buddhist TTshas, or

goddess of the dawn, a metamoriihosii* of the sun n« the centre

of enerj^y* curiously coupled with the oriental myth of the primaeval

productive pig. In another aspect she is a sort of Prosperine^ the

spouse of Yama, the Hindu Phito.

A^Tiile in her fiercest mood she is

the consort of the demon-general,

•' Tlie horse-necked Tamdin^^ a

sort of demoniacal centaur. In

another mode she is " The adam-
^antine sow" (SkUyVajra-vdrdhi :
^fc*., rDo-rje P*ag-moX who in
^R>elieved to be incarnate in the
^Kabbess of the convent ou the

great Palti lake,* as already de-
scribed.

In her ordinary form she has

three faces and eight hands, of

\*'hich the left face is that of a

t^jw. The hands hold various

MAitifT. oil VAnAni.
(or " Tbe DUoionil Bnw.**)

I

weapons, inclnding an a>*a/i4, axe, and snare. She sits in *' the en-
ohanting pose " upon a lotus-throne drawn by seven swine,' as in
the tigure.

III. TUTELARIKS.

Although the tatelaries (T., Yi-da^l^) belong to diflTerent classes
of divinities, it is convenient to consider them together under one
group.

The important part played by tutelaries in every-day life-, their
worship, and the mode of coercing them, have already been
described.

I The qualifications demanded in a^ tutelary are activity com-
bined with power over the minor malignant devils. Thus most of
tbp 8U[>erior celestial Buddbas and Bodhisats may be, and are,
>utelaries. But the favourite ones are the great demon^kings,

* Cf. (Siaptens X. and xi., and also Uiorp.

* Cf. rAND., No. 168, wboeu Rguie is rupruduccd aborv.

3Ba

PANTUEQN, SAJSTS, AA'D IMAGES,

I

I

and also some of the inferior Beuds who hdve been promoted id
diabolic rank for their adherence to the cause of Buddhism.

All the five oelerttial .Tinas are tutelaries, but it is their T5b-
trik forms, such as* Vajrasattva and V'ajradhura, and Amitavui,
which are especially utilized in this way ; and most common of nil
are those who have consorts {8(tkti\ as these are considered to b»
most energetic.

Of the BorlliisatSf thoae most common as tuteWries are Ar&-
lokita and Manju^rT, the demon Vajrapani, TTira, and MarTcT.

The (lemon-kinga, however, are the favourite ones. Tlieyan*
repulsive monsters of the type of the Hindu devil 8iv».' These
morbid creations of the Inter Tantrism may be considered a iwirt of
fiendish metamorphose.s of the supernatural Budilha**. Eai'h of
those demon-kings, who belong to the most popular Aectioo of
LSmaist Tantrism — ^the AnuiUxra yoga — has a consort/ who if
even more malignant than her sjwuse.

There are several of these ferocious many-armed moneterij, all
of the fiercest fiend tyj)e alrenfly described, and all much alike iu
general appearance. But each sect has got its own i»articular
tutelary-ileraon, whom it believes to be pre-eminently powcrftih

Thus the established church, the Ge-Iug-pa, has as it* tutelan'
Vajra-bhairava, though several of the individual monks have Sarn-
bhnra and (iuhyakala as their personal tutelaries.

Vajka-uuairaVa, or "The Fearful Ihuuderlwlt." (T,, rDo-ij^H
'jigs-byed). See figure on opposite i>age. ^H

This is a form of Siva as the destroyer of the king of the deail^
namely, as YamflnUika. Yet with truly l-^maist ingenuouitness this
hideous creature is believed to be a metamoq>hosi8 of the mild and
merciful Avalokita. His api>earunce will best be understood from
his picture here attached/ He has several heads, of which tb^J
lowest central one is that of a bull. His arms and legs are iid^|
numerable, the former carrying weapons, and the latter trample"
upon the enemies of the estiihlished church.

It will be noticed that these writhing victims are represented

1 Aft in Uie type aluo of tho '
■ Skt.« Matritd, or inot]i«r : T.

' After PiKDRtt, No. 61. wlildi »oo for torn*- drtaila.

P.-tnrlia Ralulia."

r"B»,and tlip pair are called "tltr fulhcr-inoihtr.*" '

TVTELA n Y- DEMONb.

363

of the four ancient classes of beings, uamely, godft, men, qoadni-
pedfl, and birds.

Others of these tutelary de\ils are : —

Samvnra (T., bDe-mch*og ' ), the chief of happinecw, also called dpal-
'k'or-lo sdom-pa

OiJiffukala (T., gHan-'dus"),"tho Becret time."

Vajra-p/turftn^ the ^>Ai(r/>rt-tImndcrbolt.

Did>-]i{t'kah-gift {ov ? dUyes-pa-dorje).

These lire the tutelar}' Hends of the Kar-gyu, Sa-kya« and the
iinreformrKl 5iin-ma s«ct£ respectively. Otfiers are H6-vajra (Kye-

Vajr,i-khaiilava.
(TatsUrj flvnd of ralRblUlinl ctiui«h.>

rdorje), BiKldhnkapalit (Siin-i-gyaif-t'od-pa), Yama (gsin-rje), but they
y do uot her© reN^iiin* (ipeoijil desoription.

^P I\'. DEFENDEfUi OP TBE FaITB.

^B Hkt., Dharmafyita ; T., Oh'os^kycfi.

^1 These are the demon-generals or commanders-in-chief who

^■execute the will of the tutelaries — ^the demon-kings. In ap])ear-

E

• Pano.. No, 63, aiuI Cauxa. A»., [>. i^^

■ PASn., Nofl. 02 and 68.

364

PM^THEON, SAINTS, AND IMAOBS.

ance they are almost as hideous and fierce as their fiesduiii
masters, and each commands a horde of demons.

They are of the tiereest fiend type (the Lhrag-)Kf and rtMro)
already *lescribed. The females are metamoiphos^s of the Hindu
fiendess, ifff/i DeytL A few local country gods have also heeu pro-
moted to the iK)sitiou of defenders of the faith.

Of those of the Dr<ig'po or To-iw type, the chief are : —
"The horse-nftcked (fiend),** Skt., Hayagrlva ; T., rTa-mgrin,
pron. Tftni-din,

He is figured as shown here,'
with a horse's head and neck
surmounting his other headf^.
Tliere are many varielie*} of him'i
see also his figure at p. 62.

" The immoveahtp," Skt,,
AcaJa; T., Mi-gyo-ba.

Heitfalso found in the Japanese
Buddhist pantheon as ^^Fu-do,*''
*' The slayer of the death*
king," Skt., Yavuividri* T.,
yS'in-rjegs'ed,a formof Khairara,
and held to be incarnate in the
Dalai Lama as the controller of
metempsychosis,
queen of the warring weapons."

And

Taj«-i>is.
t <Q«n«nl tuUUry of MUlilUUed church.)

" The CJODDESS or The
Lha-mo (or [jal-ldan-Lha-mo) ; Skt., Devi (or 8ri-£km),
also, in Tibetan, dMag/.or rgyal-mo.

This great she-devil, like her prototype the godde^ Durga of
Brahmanism, ia, perhaps, the most malignant and powerful of all
the demons, anil the most dreaded. She is credited with letting
loose the demons of disease, and her name is scarcely ever men-
tioned, and only then with bated breath, and under the titJe of
" The great queen " — Maha-rani.

She IK figured, as at page 334,^ surrounded by fiamea,and riding

> AfUr Pander.

» Cf. Pa.. No. 106, 167. 168, 213.

> Cf. Chahbsrlain'k Handbooi to JapuM, Panp., Xo. 174.
• Cf. Pa»idkk,No. 212.

> After Pakiikji, No. 148. Cf. Scrlao., UX

DEMON-PUOTECTOliS.

36&

a white-fnced mule, upon a saddle of her own son's skin flayed

Dy herself. iShe is clad in human skins and is eating human

rainn and blood from a skull ; and she wields in her right hand a

rident-rod. She has several attendant " queens " riding upon

iifierent animals.

She is publicly worshipped for seven days by tiie Lamas of all

ts, especially at the end of the twelfth month, in connection with

ae prevention of disease for the incoming year. And in the cake

jffered to her are added amongst other ingredients the fat of a

black goat, blood, wine, dough and butt-er, and these are placed in

bowl made from a human skuU.

THE LORD-DEMONS.
T., mG6n-po; Skt., Notha}
These form a class of demon -generals, of the fiercest Drag-po
type. Each Liimaist sect has cl^osen one as its defender, whom it
elaims to be pre-eminently powerful, thus : —

"The sii-armed lord,"* T., mGon-po p'yag-drug, is the chief
linister of the tutelary fiend of the established church.

"The lord of the black cloak," or "The four-armed lord,"
r., mGon-jH) Gut, is the general of the tutelary Sanivara of the
Car-gyu-pa sect. And he is the fiend-general nf the old unre-
fonned sect — the Nift-uia-jm. He is figured at jiage 70,

These " loi*d8 " are said to number seventy-five. Several of them
referred to in regard to their masks in the chapter on the
aystic play. The highest is the bird-faced Garu^. Other
iportaut ones are : —

"The lord of foreknowledge," T., ye-ses mG-on-po; Skt.,
Tiiananrttha; and foriAerly called "The devil Mata-t'uta"

"The blftfk lord." T,, mGon-po Nag-po ; Skt., k'llldnMhn.

"The great |»otent sage.** T., bJjO-c'an dban-p'ug-ch'en-po.
oth of these latter bear titles of the Hindu ^iv^j MahilkSla.

' Tliis namr suggeitts relotionithip with the •* yrf/ji " of tli« B»innc«p Buddists. though
most o( tiiose iViits are clearly Hindu Vodic dcitk-s, and iw their numh*T is said to bt-
37, pn>bAbly tlu>y ar<^ the 83 Vedic ^ods of Indra'a heaven /j/uj tlic Tour-fold Brahma
t»r till" four guardians of the quarter. For list of the jVrf/* cf. App. by Col. Slad«ii in
, JiKDBiUtOM's Matuialay to Mameiii, p. 457.

« Pand^ No. 280.

J

PakkinTs, or Furies.
T., mkah-'gro-ina, or *' Sky-gncir " ; SkL, Klucnra.

These Dakkinls are uhiefiy coasorte of the deuioniacal tutelon'
aud the geiienils of the latter. Many of them seem to be of la
indigenous nature like the B6n-[)a deities. One of the moA
eomuion ia " The lion-faced ''(Sch-gi?hi-^duA-c*an). Several otheit
are described and figured hy Pander.'

Here also may be placed tbe eight goddesses, who are probtbl,
nietainorphosea of " the eight mothers." They encircle thi
heaveus and are figured in nxany of the magie-circles, usually
beautiful aspect aud with the following characters : —

1. Ldfij^ (T.f fOeg-mo-ma), of white complexion, holding a ouml
and iu a coquettish attitude.

2. Mala (T., Preu-ba-uia), of yellow colour, holding a roaary.

3. G\td (T., yLu-ioa), of red colour, holding a lyre ftymboUunc
music.

4. T., Gar-nuit of green colour, in a dancing attitude.
6. Pusiipa (T., Me-tog-ma), of while colour, holding a llower.

6. Dhupd (T., ftDug-^jpiw ma), of yellow colour, holding an im
vase.

7. Dii>a (T., fKan-^rsal-ma), of red colonr, holding a lamp.

8. Oaiui/ia (T., Dri-ch'u-ma), of green colour, holding n sbell-vase
perfume.

V. GoDLUiOS AND ASGELS.

These J}ii minores are the gods and lesser divinities of Aiyiiu
and Iliiidu mythology, degraded to thia low rank ou account of
their iuulutiion within the wheel of metempsychosis, and from their
leiiding lives only partially devoted to Buddhist duties. The
morality of these gods is, generally, of a higher order than tlieir
counteqiarti^ in the Greek or Koman mytliology.

CoUeoiively they are called '* Tbe eight classes," and are made
Bubordinate to tbe tutelary-liends aud their generals; nnd in the
order of their rank, are thus enumerated ^^t —

OOBUSOS AND ANGELS.

3. Geaii — Yakfka; gN8d-9bjin.

4. Angels — GomdJuMva; Dri-za.

5. Titana — Atwra ; IJiarmap-yin.

6. Pboanix — Gitnula.; Xauik'ah-Mift.

7. Celestial tna^ioiftns — -Kiaiiay^t : Mi-'am-c'i.

8. TheGreatKeptiles(creepers),*tf<(/tonT^«; ITo-'bye-ch'en-po.
The Gods are the thirty-three Vedic gwis, wlxich have already

n deacribed as regards their general characters.' They are
usually figured, like earthly kings of the " mild deity " tyjie, on
lotus-thrones. The chief gods are made regents or protectors of
the (juartersj though in the later legends they have delegated
these duties to subordinates, the "kings of the quarters"; see
page 84.
^ The great Indra (Jupiter, T., brGya-hyin), on the east.

^^ Vama (Pluto, T., gSin-rje), ou the south*
^m Varuna ^^Cranus, T., Ch*Q-Mhtt-), on the west.
^H Kuvera (Vulcan', T., gNod-sbyin), on the north.
^H The remainder of the ten directions are thus apjwrtioned i- —
^r S.E. to Agul (Ignis, the fire-god ; T., Me-lha^, or Soma the
in'>ou or Bacchus.

IS.W. to Nririti (the goblin ; T-, i?riTi-j>o).
X.W. to Manit (the storm-god; T., rLuft-lha).
N.K. to Isa (T., dbAng-ldan).
Nadir to Aiiant^ (or " mother-earth"; T., 'Og-gis-bdag).
Zenith to Brahma (Ts'ans-i»*)i
The first and the last of the above, namely, Indra and BrShma,
are represented as attendant on Buddha at al! critical ]>eriods of
his earthly life — the former with a third and horizontal eyi:- in the
forehead, acting as his umbrella-carrier, and the latter usually four-
handed and headed, carrying the vase of life-giving ambrosia. The
iiruhmanical gotl Vishi'iu is called K'yab-jug.

tYama (T., S'iu-rje), the Hindu Tluto, the judge of the dead
d controller of metempsychosis, is the most dreaded of these

> they ootnpriM ele%-cti Rudrav, t-igtii Vosus, and tirelre Jldityas.
« Tlie god of the Waters, formerly tJie god of the Sky.

' Kuvcra ur Vainrnvana "the renowned" is identified by Genl. CunQtngbain witli
be l>n.f;k UcphacstuA, and the ilomenc epithet reriVJuto« oiwayB ilppli<^d tu Vulc«n.
* Abo Mc-mJAd kyi bdag-po, or MMter of the Univene.

P.ViTHEON, SAfi\TS, AND IMAOKS.

divinities. He is represented in the«\Vheel of Life a^* the oenm';
figure in hell; but he too has to Buffer torment in hisjovli
rpalin. His special emblem is a bull; thns the great tutelar?
deinou Vajra-bhairava, by having vanquished the dread Yama. »
represented with the head of a hull under the title of Vaniantika
or ** the conqueror of Varna."

The most favourite of the godlings is the god of veAltn,
Jrtitihhalaj a form of Kuvem or Vaisravana. He is of portly fonn
Mki- hfs relative or prototype, the Hindu Ganesa. In his right
baud he holds a bag of jewels, or money, or grain, symlxtlic of
riches, and in his left an ichneumon or " mongoose,*'* which is tbe
conqueror nf snnkcs — the mythical guardians of treasure.

The NluA or Dragon-demigods are the mermen and mermai(i$
of the Hindu myth and the demons of drought. They arc of four
kinds: (1) cfUstMl, guarding the mansions of the gods; (2)
tf/TiW, causing winds to blow and rain to fall for human benefit ; (3)
tarthly^ marking out the courses of the rivers and streams; (4)
ffufirtlia})8 of hidden trm«tire8t watching the wealth oonc€«]«d
from mortals.

The Nagas are usually given the form of snakes, as these inbsbil
the bowels of the earth, the matrix of precious stones and metaU;
while in their character of rain-produeers they are 6gured as
dragons. From their fancied association with treasure they are
often associated v^ith the god of wealth, Vaisravana and bi*
mode Jambhala. Indeed, the great Naga king Mahakiila, tbe
** Pai Koko" of the Jajjanese, seated on bis rice-bales, like our
chancellor of the exchequer on his wool-sack, and his at-tendanl
ratH as symbols of prosperity, form almost a facsimile of the
Buddhist god Jambhala, who, like his prototype Gane&fi, seems
of Niiga origin. Indeed, one of his titles is "lord of the water"
{JcU&ndra)* The Naga community, like the human, is divided
into kings, nobles, and commoners, Buddhists and non-Buddhista.*

■ Ski.,yakula;T.,^K'\i\v.tifrpf!Mea*p.{?plimT»xmis}. It is flgurcd Tomitiug jewels.

' Cf. ulta Bkal's rjutriM, 417.

■■ Ttu^ :iiga. kiDifft Nanda. I'paaanda, Sagan. Dritansa, and Auavauplu mn
HuUJtaatd .-uid therrfort' cxfmpt (roni attack by Uaru^maw For many pAiticuliin
regarding Nigu, cf. Mty^i-Svuv, tnnal. by Pruf. C. Bbudall. J.R.A.S^ 1880, pp. 1
»t^.; Hbal'b <:^uen«,60, etc. ; i>LBiHf-VBB's iraiu. oftbukLu-'buiutlKar-pu; slBomylist
ol Nig& Un^ and commoncn, JJi.A.S^ ISM.

4

Of the remaining classes, the Yakaha and Asura have already
been descrilietl. The female Yuksha — the Yukshini — are tht^
♦* witc'h-wotnen," the stealer of children of general invths. In
addition there are also the malignant spirits and demons,' of
whom among the Rakshas, the already mentioned Khe-devil Hiiriti,
••the mother of the i?ai<ya-demona,** is the chief."

VI. Thb Country-Gods.

The country-gods (Ynl-lha), and the country-guardians (Sruft-
ina) are of coui'-ie all indtgeuous, though some of them have been
given (juasi-Buddhi.st characters. Ruling over a wider sphere, they
occupy a higher rank than the more truly local genii, the locality-
or foundation-owners — the Z'i-bdag of the Tibetans.

The^ie indigenous gods, godlings, uud demons are divided after
the Indian fashion, roughly into eight classes, namely : —

1. Gods (Lha), all male, white in colour, and generally genial.

2, Goblins or Ghosts (Taan), all male, red in colour. These are
sually the vindictive ghosts of Liimas, discontented priestB; and
ley are vindictive. They especially haunt temples,"

5. Devils (bDiid),all male, black in colour, and most malignant.*
se are the ghosts of the persecutors of Lamaism, and cannot be
eased without the nacrifice of a pig."^

4. Planets (gZah), piebald in colour (Kra-bo).

5. Kloateil fiends (dMu), dark-purple colour (smug-po}."

6. Cannibal fiends (Srin-po), raw flesh-coloured (sa-za), and blood-
lirsty.

7. King-fiends (rGyal-po), the wealth-masters (dkor-bdag),
rbite (? always) in colour, the spirits of apotheosized heroes.

' Thy maliynjint siiiriU are also dirldrd into:

Prettt (T., Yi-dvng).
JiumUtanH't (t>rul-bumj.

PiMfha (fU-M»).
Jlhiha ('B\^lIl-po).

Kit/i\pHiA*a ( Ltu «niI-po),

Vninadn (fiMyo ?'yi'<l).
» Oh Uariti, cf. p. 99, iind Emn^ ffdnrfA*^ p
> Cr. JjUHcau, p. 428.

* The 'Dre ftri- fspi-ciaJIy Wrulent. Cf. Jakkhxx, p. 259 and 43i.

* Cf. alflo JjiatcuKE, t>. 423.

* Cf. olflo Jaxsl-uu. p. 284.

SiauJa (T., aKypm lye^.
Aff*mara (Brjed-Lyat).
(Vh^yti'f (Gribynon).
Hiittht (Srin-p<t>.
Rrtnti ijruhi'i (N'aiii gru biifdoo).
StkuHi 'jraiii] (llya tii ydiin).
iIfviAin)iA<(A'jA4i«a(Urntii'Xfiu-8rin*pi)).
62.

370

PAXTHmS, SAINTS, ASD IMAGES.

T

8» Mother-«he-<IeviU (Ma-mo), blnck coloureti, the^dimw
ttfosdea" (niid-bdftg). They nre Hometimes the spouses of til
foregoing innKgnftut demons, and cannot be very sharplj *le
tnarcalud from the other she-devils.

The greatest of the country-gods and guardians have beenmiiii
defenders of Lamnifim. They are chiefly the spirits of the Urert
luouutaiua, and deitiwl ghosts of heroes and ancestors.

The former are figured either as fierce forms of Vai8rS>-aii8, lii
god of wealth, but clad in Tibetan cost ume,nnd riding on lioDft,*tf.

and carrying banners of virtor^
such, for example, as mount Kia
chinjunga, mount r^Dgch'enAx
of weatern Tsang, etc.» a* iu »ii-
nexed figare; or they are figurtd
as fiendesses, as for example, tb«
Tnn^nui,, or as mild nymphs, i»
the five sisters of mount Eve««t>
The mountain Kanchinjunga,
on the western border of TibeU
is known to most visitors to Xht^
jiliug and northern Bengal. Thii
graceful mountain, second la
height only to Everest, was for-
merly in iUelf an object of wor-
ship^ as it towers high above every
other object in the country, and is the fii"st to receive the rart
of the rising sun and the ln*it to part with the sun^set. Abu-
chinjuiiga^ literally means " the live reiwsitories or ledges of the

great snows," and is physically descriptive of ita five peaks tb«

name having been giving by the adjoining Tibetans of Tsang, who
also worshipped the mountain. But the Sikhira saint, Lha-tsiin
Ch'enbo, gave the name a mytliologicjil meaning, and the mountain
was made to become merely the habitation of the god of that
name, and the five " repositories" became real store-houses of the
god's treasure. The peak which is most conspicuously gilded by
the rising sun is tlie treasury of gold; the |)eak which remains in
cold grey shade is the silver treasury, and the other peaks are tbtf

Cjf^'

%

i? <^^

^

Tttb Ksd lioo or Wkai-tii.

> Tw-riii mc'cd-Irui, Thpy ar« higher in rank Uiaii the Tan-uu.
* Pri)|)eriy Kon-ch'eii-mdsod*IAa.

LOCAL GODS AND OBiML

371

sres of gems and grain and holy books. This idea of treasure

Bitnrally led to the goj being physically represented soiiiewhat

er the style of" the god of wealth," as figured on the opposite

je. He is of a red colour, clad in armour, and carries a banner

victory, and is mounted on a white lion. He is on the whole

good-natured god, but rather impassive, and is therefore less

rorshipped than the more actively malignant deities.

The four greatest deified mountains of Tibet are alleged to be

"a£i-lha on the north, Ha-bo-gafis-bzafi or gNod-abyin-gali-bza on

west, Yar-lha zafi-po on the east, and sKu-la k'a-ri on the

3Uth J bat mouut Everest, called by the Tibetans Lap-c'i-giifi,

not included here.

The twelve furies called Tan-nut have already been referred
and figured in connection with St. Padma-sambhava's visit,
["hey are divided into the three groups of the four great she-
leviU, the four great injurers, and the four great mediciue-
emales,' of which the last are relatively mild, tliough all are
placed under the control of Ekajati, a tiendess of the Indian Kali
type, who rided on the thunder-clouds.

The deified ghosts of heroes and defeated rivals are pictured
usually of anthropomorphic form, and clad in Tibetan style, as for
example, " The holy rDorje Legs-pa," figured at page 26, and
others at jjage 385, Though some are pictmed of monstrous
asj>ect, and of the tiercest-fieud type already described, as for
instance, Pe-har," the especial patron of the sorcerers of the
established church.

Pe-har is a fiend of the "king" class, and seems to l>e an
indigenous deified-hero, thou^li European writers identify him with
the somewhat similarly named Indian god, Veda (Chinese wei-to),
who is regularly invoked by the Chinese Buddhists ' for monastic
supplies and as pivjtector of monasteries ( — Vihar; hence, it is
H^elieved, corrupted into Pe-har), and chief of the army of the four
HIguardian kings of the quarters.

H VII. Local Gods and Genii.

H The truly "local gods" or (?e?iu loci, the '* foundation owners"*

^H * bdud-mo ch'cn-iDO bzhi. (^uirU-sbyiu cli'en, etc.; atnui-mo cb'eo, etc.
^" " Srehls figure in Hciilauist« bit's Atfas.

* lUanrsAT's iVorw in J-M-Kour-Ai; Edkin, Chin. BuddA., &utAT., J.AjS.B.. I882»

* <gZl'lHlag>.

sy

372

PASTUEOy, SAINTS, AND IMAGES,

of the llbetans, are located to n particular fixed place, and 9tAdm
coDceived of as separate from their places.

Id appearance tbej are mostly Cntiban-Iike aprttee, ilMcco-
pered and spiteful, or demoniacal, like the t«mple-door fiaaJ
tigured at page 288; and, unlike the higher spirita, ther Ian
DO third or ** heavenly eye of second sight or omniscieace.*'

The majority are of the " earth owner " class (sa-Waei.
ovcupying tbe soil and lakeu like plelwian Na^as of the HinUit^
Others more mnlignaut, called " g^aa,** infest certAin trees, rod*,
and springs, which reputed hAUDt:^ are avoided as far as pof^lil«,
though they are sometimeB daubed with red paint or other offw-
iug to propitiate the s])irit.

In every monastery and temple the image of the ffenius fod^a
an idol or fresco, is placed within the outer gateway, usuaUr tr
the right of the door, and worshipped with wine, aud occasiooaliT
with bloody sacrifice, and it is given a more or less honorific name.
The local demon of the red hill near Lhasa, suruamed Potala.
and the residence of the Grand Lama, is called g^Tan-ch'en Tiii-
The one at Darjiling is already referred to at page 288.

THE HOUSE-GOD.

The House-god of the Tibetans seems to be the stame a« iLc
"Kitchen-god" (Tsau-kiiin) of the Chinese, who is believeil to
be of Taoist origin, but adopted into the Chinese Buddhist pan-
theon' as a presiding divinity of the monastic diet. He aUi
has much in common with the Door-god of the Mongols,*

The Tibetan Houge-god, as shown in his figure at page 573.

> KuKiKs Vtii.i. Bhddh., 2U7. HU official birthday U the twenty>fourth daf of tht>
sixtli moDtli.

) TiiL> Mongul [><x)r-g(xlg ore thus descnbc<l b}- GaJsan^ Cxomboyef, a ivccot Rnnr
Mongol wi-it*r.quQtvd by Yule (J/ajvo/'o/w,!., 250): "Among the Bur>-nt& (wlmivUtii
to gr<-*ateat extc'nt thf uhl cuHtoms of ttiu Montis), in tho middle of the hut, uxi
pLico of honi'ur is thi> Dmtia'jft^hi, or ' Chif f Crcatfjr of Fortuoc' At the door is thf
Kmtl'jtlji, Ui4-' tutclarj- of tho hfrds and young ciittlc, niudL' of ithi<4>p-skina Outsid)' dw
hut U the Vfian4u//ha II, a name implying tlukt the idol wa» formed of n white luuT-^klOi
the tutc-Ury of tho chase and perluips of war. All these have bo«^n eJcpfUi^d t?
Buildhism except pKiiro^chi, who in called Tt»*rri (= Ifoavpn). and intrtKhiml
lunong Uie lliuldiuat div-initii's " ha n kliui of Indni. Thiiiie p1nc<>d at Aide of door aJ«
ii'it prayi'd to. liiit arc offered a portinn of the food oi- drink nt meal time« hy gn**-
iiig the months of the fetiflbes, and sprinkling anme of the broih by them.

anthropomorphic, with a piggish head, and flowing robes. He
called *' the inside god,"* and is & genius loci of the class called
the Tibetans " earth-mastere " (Sab-dag).

Aa he i» of a roving diepositiotk, occupying dififereut partfi of

ae house at different seasonn, his presence is a oonstaiit source of

ixiety to the householders ; for no objects may invade or occupy

fche place where lie has taken up his position, nor may it be swept

in any way disturbed without incurring his deadly wrath.

las it happens that an unsophisticated visitor, on entering a

^betan house and seeing a vacant place near at hand, sets there

lis bat, only, however, to have it instantly snatched np by his

st in holy horror, with the liurried explanation that the god is

%t present occupying that sjwt.

It is some satisfaction, however, to find that all the house-gods
>f the land regulate their movements in the same definite and
50wn order. Thus in the first and second monllis he occupies
le centre of the housej and is then called " The Gel'lhuk houae-

In the third and fourth months the god stands in the doorway
ind is called " the door-god of the horse and yak,*^

In the fifth month he stands under the eaves, and is called
' ya-nga»-pa-"

In the sixth month he stands at the south-west comer of the
aouse.

In the seventh and eighth months he stands under the eaves.

In the ninth and tenth months he stands in the fire-tripod or
grate.

In the eleventh and twelfth months he stands at the kitchen
leArth, where a place is reserved for him. He is then called
' the kitchen-god."

His movements thus bear a certain relation to the season, as he

outside in the hottest weather, and at the fire in the coldest.

Formerly his movements were somewhat different \ and accord-
to the ancient style lie used to circulate much more exteu-
ively and frequently.*

'■ As detailed in my ftrtiolc on the Bubject inyo»'r«,.i«Mn»/w/oymt^/Mrf('/«(<-,Lomltin,

374

PANTHEON, SAINTS, ASZ> fSlAGJSS.

>

The other preoaatioDS ent&iled by his presence, and the peiul-
ties for dUturbing him, are these : —

Id the first and second months, when the god U in the middle o(
the hou:4e, tlie tire-grate munt not be placed there, bnt reraoved to
a comer of the room, and no deaft body must be deposited there-
While he 18 at the d<»r, no bride or bridegroom may come or gOi,
nur any corpfie. Should, however, there be no other way of in-
gress or egress, such as by a window or otherwise, and tUere be
urgent necessit}' for the passage of a hri<le, bridegroom, or corpse,
then the images of a horse and a yak must be made with wheaten
flour, and ou e-ach of them is placed some skin and hair of each of
the animals represented. Tea and beer are then offered to the
god, who is invited to sit on the images thus provided for
him. The door is then unhinged and carried outside, and the
bride, bridegroom, or corpse jMsses, and the door is restored to ite
place.

When he is at the kitchen fire, no part of the hearth can be re-
moved or mended, and no corpse may be placed there, nor must
any marriage then take place. And should any visitor arrive, he
must be screened off from the fireplace by a blanket, and a scrip-
ture (the " ch*68-mge-khri") read to avert his wrath.

When he is in the verandah he gives very little trouble. Only
at that time no one may whitewash or repair the outside of the
house.

And as a general precautionary measure once every year, and
at extra times, whenever any suspicion arises that the god may
have been slighted or is offended, it is necessary to get the Lamaf>
to jiropitiate him by doing "The water sacrifice for the eight

injurera.

VIII. Personal Gods or " Familiars."

Tliese are comi^rable t-o the daiTnoii or familiar-^spirit* of the
<ire*;ks. Hut in Tibet the body of each individual is beset by a
number of personal sprites.'

f^icb Tibetan carries the following familiar spirits extra to the two
Buddhist nngel>, good and l)ad, which sit upon the right and left
shoulder respectively and promj)! to good deeds or to sins, namely,

BODILY OR PFAISONAL GODS.

375

ie jy'o, ma, z'ail, f/a, or enemy (-defeating) god, vulgarly called
•Ihfi. This eneiny-go(l sits on the right shouMer of every
ESbetan,
Worship of the p%-lhi secures long life and defence agaiubt
sident ; by worshipping t he tUi-lha enemies* are overcome,
rorsUip of the wwt-Wwi and z\ih-lha procures physical strength ;
rorship of the yulrlha glory and domiuiou, and of the nor-lhtt
reaUh.
The greatest of these gods is the Enemy (-defeating) god, a sort
Hercules, who resembles in luauy ways the war-god of the
Dhinese — Kwau-te, au aiJotUeosized hero — though the Lumas
ideavour to identify him with the Buddhist Milra, the god of
ssion. As seen from his Hgure, in the upper compartment of
jthe Wheel of Life at l»age 102, he is of un-Indian aspect : —

lie is of a white colour clad io goMcD mail and flying ou a white

tiorse through the clouds. In hi.s uplifted right hand he holds a whip

rlih threi^ knots and iu his left hand a spear with a Rtream of the

Sve-colouro'l silks. The blade of the epear is blue, bordered by Hames,

id at its base the two divine eyes, n-od below the blade is a ring of yak-

r-bristle. His bow-shetith is of a leopard hide and his quiver o^

tiger skin. A sword is thrust into his wiiist-belt, and from each

Ifihoulder springs a lion and a tiger. The mirror of fore-kuowledge is

^suspended from his neck. He is accompanied by a black dog, a black

[bear, and a mou-monkey; and birds cii-cle around his heatl.

Each class of these local and personal gods has its partieolar
JBeason for popular worship, thus: —

The Earth-gacta [6a.-ijz'i mi-rig-gi Iha) ai'B worshipped especially in the
spring.

IVte Ancettral godt {smva. z'au cb'un-gi Iha) are worshipped in the
^_ Hiimmer season.

^P T/tt three Upper yodt («tod-sum pahi Ihat in the autumn ; and
^^ Tlie royal Ancestor of the Tibetan or Silrhim king (*ton mi-nag-gi Iha)
iu the winter. The fii-st king of Mi-uag iu eastern Tibet was a son of
^K Xbi-$ron Detsan, and the Sikhim king is alleged to be of the same
^■ancestty.

^P It is beyond the scope of our present subject to refer to the

" heterodox duties of the aboriginal or Biin-pa order. But it maybe

state<l that this latter religion having existed for centuries side by

^Keide with the more favoured Liimaism, it has now come to model

its deities generally on the Buddhist pattern. A reference to one

of the Boa gods, namely, the Ked-Tiger devil, will be found in

[the chapter on the mystic play.

376 PASTHmN, SAINTS, AND JUAOSS.

I

The Cjai.nts.

Tbe saints of LTimaisin may be divided into the Indian and tlie
Tibetan, iucluHive of a few Chinese and Mongolian. Tber wt
uttually figured with a halo around their heads, and when atteodnl
by diftoiplea they are always represented much larger iu sise tiiic
the latter ; and, in keeping with the later fiction of re-inoanjatf
Lnmas, they are usually surrounded by a few eoene-s of iheii h)-
called former births.

Of the Indian saints the chief are; —

I. The Ten Chief Disciples ok Buddha.
The higbebt of these is *' the model pair," Sariputra and MabS-
.Maugdalayuna, the rights and left-baud disciples of Buddha, and
generully represented in a standing posture, carrying a hi
bowl and alarm-statf, or with the hands joined iii adorn'
Sakya Muni.' After these the best known are Maha-kasyapa, the
president of the first council and the first *' imtriareb," Vpili,
Hubhuti, and Buddha's cousin and favourite atten<lant, Auando.

, II. The Sixteen stuaviha, or Chief Apostles or Miasionahe».

T., gNas-brtJin = "The Steadfast Holders (of the DcxArine)."

These are called by the Chinese and Japanese •*the riiteen
l{ahan " (- Skt., Arhat), or " Lohan."

Several of them lived after Buddha's day; and latterly two other
saints were added to the list, namely, Dharmatrata and Hvashang,
bringing the number up to eighteen. Other conventional groapi
of Arhats are the 108, 500, 1,000, etc-

Each of these Sthavii'a or ArJuiia is figured in a fixed attitude^
and each had biin distinctive symbol or badge, like our apostles, m
Mark with a lion, Luke with a book, etc.

The descriptive list of these sixteen Sttiavira is briefly': —

1. AjtJfira-Ja (T., Yau-lii^ 'bynn), "the limb-born." Holds incfoun
cen&er and cow IalI fly-wbisit fim. Ho went as niissionary to the Te^
mountains around ManAsrovorn hike (Jaeacu., />., 203), or to mount
KniUs (ScHTEF., Ltftensh.).

3. Ajita {T., Ma-p*am-pa), "the unconquered." Hands in Hm

1 Cf. CauNA'A A».,A&: lUj. 1^1 MiTiu's trau«. Lalita Vitt^ 10.

* Fur (J4'«cripl ions of nrnny of tlicBo see Taranatiia's w /)>rt»^Aryy«, and his ffiif, nj
Ind. Jiutiff.f (ranit. hy Scliipfner ; aUo Eitkl'si UantVtk., nntt Pandku's Vantk-
> For their flKun-s and soroo deUUs cf. Panumb's Pantk. \itke. n'f)* PP- ^ ** ^rf .

ildigs

».

impartiftl " attitude. A rieJti, or sn^e, of mount Usu-a (Nofrse-la).'
lis htatue is one of the few which is prepared singly.

3. Va>iu-r<Ua (T., Nags-na-gnoH)} •' forest-tlwelU'r." Right hand in
Me rlsiih attitude ; left holds a cow-t^l 6y-whisk. He went to

The seveD-leares mountain" (Loma-bdiiu). According to Schief., he
iftined at Sr£viMti.

4. fCflU/cjt (T., Du3-Man rdorje), '* timely." Wears a golden earring
a badge. lie went to Tararadripa (= ? Tamluk in S.W. Bengal).

5. Vajraputra (T., rDo-rjo-mo'-bu) ** son of the thunderbolt." Kight
and in sliigs-mdijub attitude, and left carries fly-whifik. He went to
^eylon.

6. Bhadva (T., bZaiVjK)) "the noble.** Right hand in preaching,
d left in meditative attitude — the latter hiind nsiially bearing a
ok. He went to Vomunadvlpa.

7. Kanaka-vittsa (T., gSer-be'u), "golden calf." Carries a jewelled
mare. He went to the Saffron-peak in Kashmir.

a. Kimaka-i>hani-d>Hijii. Hands in " impartial " attitude. He went
Apara-Godhanya (Nub-kyi-ba glaii spyod-glin).

9. Vtikul4i, caiTiKR an ichneumon (Nnkulsi) like the god of richer.
In thia account. Pander notes (p. 86) that the Tibetans probably knew

lis saint as " Nakula," He went to Uttarakuru (byuii-gi-sgra-mi-
lanX

10. Hdhnla (T., sGra-c'an-zin [1 *dsin]>. Holds a jewelled crown,
'ander believer that thi.s simile is probably BuggeHted by interpreting

the name as "sgrrt-rgyim Msin," or "holding a crown." He went to
"•H-yan-gu-dvIpa (^ t Pruyag, or Allahabad).

11. CiMla-panthaka (T., Lam-p'ran-bstan). Hands in "impartial"
«»e. He went to Oridrakuta hill in Magadha.*

12. Iiharadi*aja (T., Bha-ra-<lva-dsa-bsod-.snoms-len). Holds book and
'ig-bowl. Went to the eastern Videka. He is usually identified

iwith the " Binzuru " nf the Japaneso,

13. PmithaJcH (T., Lambtftan). Hands in preaching attitude with
a book.

14. Xagtuma (T,, kliu'i-sde). Holds a vase, and an alarm-staff. He
went to "the king of mountains," Urumuuda (Nos-yahs). Thi« seems
to be the Arhat who is known to soiithir'rn Buddhists as the author of
the celebrated dialogues with Menandcr (Milinda).

15. Gdpaka (T., shed-byed), holds a book. Went to Mt. Bi-hu.
16 (T., Mi-p'yed) Holds " the caiti/a of perfection." He

"Went to the Himalayas.

The additional pair of saints who are usually associat-ed with the
above lire : —

Dharmatrdta or Dharmatala (T., dGe-bsiien dharma). Holds a vaso
and fly-whisk and carries on his back a bundle of books, and he gnses at a
sroall image of Buddha Amitibha. As ho is only a lay-devotee he h«s
long hair. He was bom in Gandhara and &eems to be the uncle of

llwgginj

■ Scmsr., MiCHiXi.^it.

,

' Cf. Jasscb., /)., »73.

378

PASTBBOy, SAfJfTS, ASD IMAGES,

Votfomiuv. Of bis eerezi works the chief are the L^danarar^ (tmu-
Uted br Rockhill), aod the Sunyukubhidharma Safitra.

//nuAaw; correeponds totheChmew "Huo-sbang" or priest with tfa*
sack.' He is a sort of Uy-patron or ** diffpf»nser of alms" to lb«
diadples ; und \s represeot^ as a good-natured person of partly
dunensJODSf in a fiitting poeilion. His attribates aro a sack, a roair)
in his right hand and a peacfa in lus left, while little urchins or gotdiu
play around him. The name in Chinese ia said by Pander to be also
rendered "the dense-emoke Haitreya Baddha," and he isexpluined astW
last incarnation of Maitreya vho is at present enthrouetl in the Tosliiu
beave&a. lu the entnnce hall of all the larger temples in China we fin'J
the ooloBsal statue of this big-bellied, laughing Maitreya sorronnded b;
the foar kings of the universe.

IlL Other MahxyXna Saixts.
The other Indian saints of the Mahayana school who are mort
worshipped by the LiUuas are : Asvaghosha, Nagurjuna (kLu-grebi,
Arya-deva (P'aga-pa-lha), Kumarala, Asaftga (T'ogs-med), Vbhu-
bandhu (tlByig-gnan), Dliarma-klrti (Ch'oe-grags), Candra-tirii
(zla-wa-gragt*J ; and the more modem Siinta-rakshita and Atisa-
Dipamkom. Figures of most of these have already been given,*

IV. TJlNTBiK Wizabd-Pbiests.

T.'Grub-t'ob ch'en or *' grub-c'hen {Skt., Stddha or MahiUiddha).

This degraded class of Indian Buddhist priest (see figure on
l)age 16) is most popular with the l-*amas. They are credited witJi
8m>ematural powers, by lieing in league with the demons. Thej
are usually figured with long untonsured locks, and almost nak«i.

The chief of these Indian priests is St. Pft(Jma-?ambhava, thf
founder of Lamaism. Others are

S&vari (Sa-pa-ri-pa), Hahiihibhadra or Saiiiha (Sa-ra-ha-pa),
dnru (Lu-i-pa), Lalita-vajra, Ki-ish^corin or Kalacarita, (Nag-po-s
pa) J and moro modern Telopa or Tila and Niiro.' These latter two i
upporeutly named after the Indian monasteries of Tilada and NaUmda

St, Padma sambhava receives more active worship than any af
tlieotherH. Indee<l, he is deified. He is most commonly worsbipi>et1
in the form shown in the centre of the plate on ]»ge 24. Ke siL-
dressed as a native of Udyana, holding a thunderbolt in his right

1 CY. Pamdkb, Pitnth., p.B9.

" I'or nddHionjU drtailR nee Taiianatjia's Uittoiy (Schipfrrr's tTan«).), niul pA<mN>
i*anth.t pfi. 47. ftc. Th**w first fcmr, cf. Jrnia's llivrn T»iim>j, li.,214.
' For loine dutailit and figurra mv Pakokr, Panih.^ pp. SO, etc.

TANTRIK SAfyrS—ifT. PADMA,

879

id and a skull of blood in his left, and currying in his left, ann-
tbe trident of the king of death. The top of this trident

insfixes a freshly decapitated human head^ a wizened head,
id a skull. And the saint is attended by his two wives,
Fering him libations of blood and wine in skull-bowls, while
efore him are set o6feriiig& of portions of human corpses.

He is given weven otlier forms, wild or demoniacal, which are
[lown Burrouudiug him in that picture.

Those, his eight forms, together with their usual paraphrase,
here numerated: —

I. — Guru Piidrtia Jvnynii,^ " Boru of a lotus " for the happiness of
the three worlds, the central tigure in the plate.
II. — Guru Piidma-iiambfuiva, " Savioui' by the religious doctrine."
in. — Gttru P/iduui OijelpOj **The king of the three collections of

Rcripburea" {Skt., " Tripitaka **).
IV. — Guru JJOrje D6-ioj* ** ITie Tjoije or diamond comforter of all."

V. — Guru I^iitta Od-ztr^^ '* The enlighteiiiug sun of darkness."
VI. — Gxtru S'al-ya Setlgfy '* The second 8akya — the liou," who does
the work of eight sage».
[VII. — Guru Rtiujgp. da dok^^ The propagator of religion in the six

worlds — with "the roaring liou's voice."
rill. — Guru M'tcn Ch'ogSe^^ "The conveyer of knowledge to nil
worlds."

Th&*e paraphrases it will be noted are mostly fanciful, and not justi-
ed by the title itself.

As he is the founder of Lftmaism, and of such prominence in the
fcystem, 1 give here a sketch of his legendary history ; —

The Guru's so-called history, though largely interwoven with
ipematural fantasies is worth abstracting," not only for the

I gvrv ^-taa 'ty«6 piwi. Cf. Uioftuit p. 342, axid ft^urc p. 662.

* vdo-Tje gro-lod.

* ntfi'tna 'od z*r.

" ht^fldan mcU'gSrui ( or ? Srid).

* The account here given is fttHtracted frum the fullowiuff Tibt-tan works, aU ot
"■which arc of the fictltloua " revelation " order, and «>ften roiiflictiiig, but dating, jtroh-

ably, to about six or stven Imiidred yenn ago, namely: /'iiitiiut-bknh't'an {ov "'l'\u-
dibplayed Commuiids of tin: LotUB-one"); Than-yiij s*tT-'prtn («ir "Thr Gulden
R<..sjtry nf DispIayed-IetU're".) ; TAiin'-'/iff-ad<-\a(or "The i^ive Closse3 of Displayed-
lettcrs"), and a Lepcha rersioii, entitled Taihi Sun, or " Hiatory cf tlic iiloriouH
One," written by tho Silcbim king l?Gyur-mei Nanji-tryal), who, abuul two (ynturieB
a^o, iurcnt4;d tlic so-cailed Lepcha characters hy uiudifying the Tibetan uiid Bengali
letters.

hiHtorical tDxture tbat uuderliea the alleg^orical figures, but b1»
for the insight it gives into the genesisand locatiun of man j of tite
demous of the Lrimai»t )>iintheon and tlie (jre- Lilmaiflt religian of
Tibet. The story itself i« somewhat romantic and has the widert
currency in Tibet, where all its sites are now popular places of pil-
grimage, sacred to this deified wizard-priest : —

TUS LbuKKUARY UiSTOKT of IHB FouSDKB op LXUAtSAI.

Once upon a time, in the great city of Jutumati ' iu the tnditit
rontinent, there dwelt a blind Idng nnmed Indrabotihi,' wlio nikd
over the oountpy of Udyana or Urgynn. The death of his aaiy eon
plunges the palace in deepest sorrow, and this cAlarnity is followed hj
famine and an exhausted treasury. In thoir dL^treas the lung nai
jieople cry unto the Butldhas with many offerings, and their appetl
reaching unto the paradise of the great Buddha of Boiiudlees Light
— AinitrLbha — thi^ divinity sends, instantly, like n lightuiug tUsli, a
miraculous incarnation of hiniBelf in the form of a red ray of light to
the sncred lake of that country.

That sauje night the king dreamt n dream of good omen. H*
iLrenmt that a golden thunderbolt had come into liiK hand, and hif'
body .shone like the sun. In the morning the royal priest Trigimtllmra'
i-ejiurt-s that a glorioa*^ light of the five rainbow-tints has stttlcd iu the
lutiif^Iake uf Dhanakosl:ia., and is so dazzling as to illaininat« the ibrae
" unreal" worlds.

Then the king, whose sight hn.s been miraculously restored,, viidts tht
lake, and, embarking in a boat, proceeds to spc the shining wonder.anil
liiidy on tho pure bosom of the lake a lotus-flower of matohle8£> beauty,
(HI whoso petals sits a lovely boy of eight years old, sceptred imd
sliining like a god. The king, falling on his knees, worships the
infant prodigy, exclaiming : '* Incomparable boy I who art thouf Who
its thy father and what thy country?" To which the child Tat4«
answer ; " My Father / know ! I <!ome in accordance with the prophecy
of the great Sfikya Muni, who said : ' Twelve hundred years after me,
in the north-east of tho Urgyau country, in the pure lake of Kasha, b
person more famed than myself will I>c bom from a lotus, and be known
OH l*adma-sambhava, or " the Lotas-born," * and he shall be the teocher
of my esoteric .Uan^rrt-doctrine, and shall deliver all beings from
misery.'"

Oil this the king and his subjects acknowledge the supematunl

3 This Ib the form fnund in tlifi t<>xt, while anrttluT MS, [-ives Indnbhuti: but tts
Tih*'Uii trantilatiitn a1sogivpni8S/>,y^)i-vt'y/-'(y'>;-)rft(ii, or "The Eyeleae WoaJiliy One,"
wliidi could givr an Indian form of Andham-baHUti.

• A]** an epithet of Itrfihnia.

ST. PADMASAMBHAVA.

381

nature of the Lotuti'bom boy, and niuning him " The Lake-bom Vajra"^
eouduct him to the piUnce with roynl hunours. And fram thenceforth
the country proHporwi, and the hdly religion bocamo vastly extended.
This event happened on the tenth day of the soventh Tibetan month.

In the palace the wondrous boy took no pleasure in ordinary pur-
snito, but aat in Buddha foHhion inuMDg under the shade of a tree in
tbe grove. To divert him from
these habit8 they find for him
a bride in p'Od-'c'ah-nia,' the
daughter * of king C'andi-u Gomu-
shi, of Kingala.' And thus is he
kept in the palace for five years
longer, till a host of gods appear
and declare him divine, and com-
missioned as the Saviour of the
world. But Ktill the king does
not permit him to renounce hia
princely life and become, as he
desired, an ascetic. The youtliful
Padma-sambhava now killis several
of the subjects, who, in their pre-
sent or former Uvea, had injured
Buddhism ; and on this the people
complain of his misdee<l8 U) the
king, demanding his banishment,
which sentpnce is duly carried out,
to the great grief of the king and
the royal family.

The princely pilgrim tmvcls to the Bhitani cemeterj* of the cool
grove/ where, dwelling in the presence of the dead as a Soaiiniko* he
seeks conuauuion with the gods and demons, of whom he subjugates
many. Thence he was conducted by the pftkkinls or witches of the
four cl«tw«s to the cave of AjiiaptUat^ where he received instruction

» tnTt'o-Hk^'tTtlo-Xtt : Skt., !^rwitha-wjra.
■ Skt., lUittMdhant or " Tlie Liglit-hulder."

* TbPt«xt Kivcs *' wife.'*

* ThJB is probably thv Sinhnpum of Hiuvu Tsiang, which adjoined Udayina or
Udynnn ; or it may br Sagila.

« bSU-bk ta'al. Thin is »aid to lie to the east of India &nd to be tJie abode of Hung-
kani, itu! greatfist of thp eight great sagfis or ri;*duii. For a Mahayftoa Siiini
delivered here by Huddha, eee Csoha. -1i»., p. 617.

* Sutiaiiu It one of tlie twelve obscrvauces of a Utilkshu. and conveys just idtas
of thi- tlirco ^rat plifnouiena, tiniierinanuuce, pain, and vacuity, by Meeing tlu-
f iiiiHrala, tlw (^«vii]f; relativeti, the itcm-li of corrui>tion. and \hf. fighting of beaata of
prey for thr rt'tuaitu. Buddtui. in the- RtUva (^Kctca.. B., p. 29) H alMo ntAted to have
foUuwed tlie uicetic practice nf a ."fowjatio, or frequfiiti^r of r^incti-rii^.

' biLaii-skyon, or command -f protector ; it may alao be Saaakritiied as fivdarta>*4'
/Ma.

Thb Lotts-boks Haml.

4

882

PAXTNEOy, SAIXTS, AXD TMAOBS.

in the Ajtvaratna ahaHtUrn, after which he proceeded to tbe counlnei
of pHfichi, etc., where he received iDstruction in the art« axtd sciesmt
direct from old world sages, who miraculously appciu*ed to hixD for Um
purpose.

Other places x'tstted by him were the cemeteries of the Biddh*
(? Videha) country, where he wascjiUed "the eun'e rays/' the cemeterr
of hVc-t'h'en hrdal in Kashmir, where he was called ** the chief desin
sago" (b/o-Wan mch'og-strd)^ the cemetery of Lhun-ffrui^-hrtMe^pa ia
Nepal, suhju^tiug the eight cloaks of DAm-Rri at Yaksha fort, wh«iv^iie
vraa minied " the roaring voteed lion," and to the cemet«rv of Lanka
hrtMfffs^jHi in tho country of Ztihor, where he was named Padma-sambiiA.

At Zahor {? Lahore), the king's daughter, a peerle&s princes* who
conld find no partiifir worthy of her beauty and intellect, completdj
surrendered to the Guru — and this seems to be the *' Indian " priace»-
I wife named Mandarawa Kumurl I>tfvi, who was hie constant oompaiiioa
"throughout his Tibetan travels. At Zahor the rival suitors seixe hia
and bind him to a pyre, but the tiames play harmlessly round him. tod
hu is seen within seated serenely on a lotua-flower. Another mimd^
attributed to him is thus related : Athiist one day he seeks a wint-
shop, and, with companions, drinks deeply, till, recollecliiig that
he baa no money wherewith to pay his bill, he asks the meirohitnt to
delay settlement till sunset, to which the merchant agrees, and ststn
that be and his comrades meanwhile may drink their fill. But the
Guru tiiTcstjf the sun's career, and plagues the country with full daY-
light for seven days. The wine-seller, now in despair, wipes off their
debt, when weh»me night revisits the wleepy world.

The lea^ling details of his defe-at of the local devils of Tibet are
given in the footnote.*

1 When the Guru, after poulng thmu^ Nepal, reached JfM-yxf, the ea^my-fai
(dj^ra-IAtt) of Z'an-M'utt., iiatned Dm-hnm, tried to destroy him by squeesin; hia
between two mountauis, but he oTercAinc htsr by liia iWAt-power of tfouring la tt>
sky. He then received her submifl5ion and her promijsc to become a guardian of
L&mAism under the reli^pouii name of rDo-ijr tryu-buK-mia.

S-bi-du-ti. — When the (iuru reached gAui»i-f'nN-Dik'fTt--«<ifr, the white flendeas of ehil
place abawered thuuderbolts upon hiru, without, however, harcnirig him. Tlw Guni
retaliated by melting her snow-dwi-Uiii^' into a lake ; aud the disootofited fury flrd
Into th«' laki- TctH-iipiil-Hto-iifKif, whiili the Uuru then caused to boil. Hut thoti^b
her flesh Uiited riff hor bifties, KtiU she did not emerge : *> the (iuru Uirew iu hi»
thundfrhoU, pirrring her ri|{ht eye. TlK-n come she forth and oflired up to bhu het
life-*■Jwp^^<^ and wa* thoreiin named fJnnS'<iiar-iia-wutl'rikftfe^V^n.'ifriff-atti,ar "'Ibc
Stiow-whito, Kleshlpss, One-eyed Ogress of the Vajni."

The twr/if TiJn-na FttrCrt. — Tlien the Uuru marched onward, and roodied U-wnff^t-
tuo-SMr, where the twelve hi/an-ma {tme figure, page 27) furies hurled t)i)uid«rlx>ltjt «l
him, and tried to crush him between mountains; but the Ouni evaded them tiy
flying hito the nky.and with his "pointing-finger" charmed tlieir Ihunderbolu intfl
cinders. And by hU (Mtnting-fitiger he caat the hillituud mountains up>>u thi'irsniniT
dwelling*. Thereuimn Uu> twelve. iM/rtn-Mfi, with all their retinue thwartedaud «uV
dutnl, offered him thoir life-eftsence, .inr] s" wen* brought under his control.

Atw-(:'a«-ri>o/^/^<.— Tlien tho Utmi^ pushing onward, reached Uie fort of C-ywy-flyr-

[ TheTHjetAn and other non-Indian canonized saint s may generally
recognized by their un-Indian style of dress, and even when
iey are bare-headed and clad in the orthodox Huddliist robei*
they always wear an inner garment extra to the Indian fashion.

The various Tibetan saints, excluding the apotheosized heroes
alrea<ly referred to, are held in diflferent estimation by the
different sects, each of whom holds its own particular sectarian

m'-tdiOH, where he wae opp'wwJ by dli»"-tw5«« rDif-rj'-UpH'fxi (aee Q^fure, p. 36)
with his throe hundred and sixty followers, who all wi-n* iuhjcctied aud Ut* iMhder
ftppotntud > guardian {btrm^-iMj) of the Lamalst doctrine.

i'ar-lAti-^Mtm-po. — Thm the (juni, ^olng fMrwurrl, reached JS&dM-p»-/«a. wlieni tht
detmm yar-tXa-tluim-fXi tr>LtiaformMt liimBelf into a buge nMMmtaln-lUte white y&k.
whuse hr>*ath fai^khcd forth like greAt clouds, and wboce gninUng soutidf^ II ke thun<ter.
Bu-yu}; l^dUifr[>d At his m>att, and be rained thunderbolt* and liaiL Tlx'u the Guru
caught the dctnon's nose by " the iron-h«»ok gesture," boutid Uii nrck by '* tl»e rup»«
gesture," bound his feci by "the fetter-gesture"; and the yak, maddened by Ibv
super-added " bcll-geiture," transformed himself into a j-oung boy dressed in white
«Uk, wbn offered up to the liuru bis Ufe-esseace; and so this adversary was sub'
jected,

fiiV'/Jbi thf jfTKoi g.fifn. — ^Tlien th» Gum proceeded to Pkya'Outn-la paiii, wberft
tbe demim ^SmK-ck'fU't'nn.-Uta transformed himself into a groat white Mtake, with liis
head iu the country of '^rrcy", and his tail in grrr-no-fAa« country, dralnml I)}' tlie
MongtAian rirer Sok-C'h'ii, and thus seeming like a chain of mountains he tried to bar
(he Guru's progress, hut the Ouru threw the tin-ggi over the snake. Then the
Tan*-lha, in fury, rained tiiundert}olt«. which tbe Uunj turned to flshes, frogs, and
makca, which fled to a neighl>ouring lake. Then the Guru melted bli anowy
dwelling, and the god, transformJiig himself Into a young boy drRAsed in whit« fiilk,
with a turrjaoise diadem, offered up bis Ufe-«saciice, together vritii that of all his
retinue, and so he was subjected.

TA* lHpir*^n, — 'riien the Guru, proceeding onwards, airivcd at the northern Phan*
yiil-thang, when* the tJir*^ lujuren* — ^Tiikij-la^wtan of the north, b r<»i//-Bw« a-*Pf
g^»-*Mi, and itTin^tinut»-Uon — geni hurricanes to barth** Ouni'd jirogrL-a«. On which
the Guru circled " tite wheel of fere " with his pointing-ftnger, and thus arrcftt^rd the wind,
and melted Ihc snowy mountains like butter beforr a n-d W'i irm. Tlien Ux- Uiren
g.Vo[/-sAy,'«, being discomfttcd, offered up their life-essence ind n<j were subjected.

3%* TWiirt £i<rt7#, — Then the (Juru, going onward, rt-ac\m\ )iSnm-^yi-tkmtf-9tthonr
g/<ij[<;-s^um. where ho openi:»d the magic circle or MaifiUda of Gi*? Kiv.> FajniHru (»if the
Buddttas) for seven days, aft^ which all Gie commanders of Uir Iwwt nf hfttiH-P^rU
offered their life-essence and w> were subjected.

Tht'i-nnH. — Tb^n the (Juru went Ut th*- country of gAa-wa-rAiM-r'^ina, where h«
brought all the TJU-o-rait demtmn under subjecG<ni.

IV Jft-KwyiM DeriU. — When the f»uru was sitting in the cave of Settift-hv^'jjKigt
Ihe demon .Va-irtna gya* BpaajMt*yes-sfc»y. desiring to destroy him. oame into hif
presem-e in the form of an old woman with a ttir«iuoLse cap, ud T«t»d her bead on
the Guru's lap and extuodcd her feci towards f7yt-iiK»-Man and her liands towkrda
the white soowy mountain 7*t-M. Tlien many Gtousands of Mi-ma-yin Murr>Hiiul«d
the Gora menacingly ; but he caused tlie Five Pierce Demons \a ap|>ear. and ho he

Mlbjected ttie Jfi-ma-yt\.

Mm-Wftt, Hr. — Then bi> Bubject«d all the Jfm-mc and b'SeMo of Ci'w-h^-ri and XAa-rui;
and going tu /iil-mfL, in the province of Ttamg, be subjected all tbe %Mam^mo. And going

S8i

PAHTHEOX, SA/yrS, AND IMAGES.

fonnder to be pre-eminent, Tbiiii the established chiuch gi
the chief place to Tson-K'a-pa and the chief pupils of Atlsa; th
Kar-gyu sect to Mila-ras-pa, theSa-kya-patoSa-kya l*an4ita,aa
«o on. And each sub-sect has canonized iife own particular riuH
The innumerable T^mas who now pose as re-incamatioiis
deceased Lamas, al^o receive homage as saiuts, aud ou their dec«
have their images duly inslalled and worshipped. 8oine saints

to the country of Bttri lie sul>jc<ct^ aU the iMm-tri. And going to Aomg^-
he subjectM) all thf SrU-ptt. And R-'ing to central TiU'i fdhtTa) towards the WudU]
ft ttii^ lake .ViiniiAiiiMM (NMiZ-^io), Itc subjected all tlM.> .Vuydtf uf the m»tl-^tv Ul«
who ulfenyl him iaven tltrnxmuid guklen coitu. And ^iing t-o f^yn-V-fW-^iyw*. h*
subj>>ct4.*d all Uitf /'Aw-ryyiriV. And giting ti> Di'mrj-uuioff-bnuj^mttur, he subjected
tl>e SnK'll eating Iht'^t (i* fiamt/tai-cu). And guiug lo ^'tta-/M'i-A'>'>N»4'y, he liubj<
all the dO'c-siV'i. And gutiig to J}y<'ti<a-rii^iAcu-, he aubjected all the eight cl
of lAtt'trin. And going to tlio ftnowy ronuntain Ti-*i,Ut' 6ubjvctt.<d nil tlie twotj'
ei|:ht XitiA'tfu- And going to />An-iy0dwrtiH«, he subjected the eight plonetd. And
going to Bu-Vf-^iiw, \v subjectL-d all tlie W*^ of tJii' peaks, tJie coiuitnr. Atid tte
dwrllitig*«ite8, all of wlmm itffiTci) htm L>very sort of worldry wfalth. And ^inas ^
gLo-iWt ho Mibjected aU the nine lD>in-iiMi-f;^Hii. Tlitrtt he Mraa met by f/nM'*^)*'**
At Mo-wM-j^cws, where he bmu^ht him under «ubjrctton. Th^ii haring gociF ta
r7V-/Aa-yaAH, ho subjiH'tt^'d the r7'«*-5ni>in. And going t^i iTod-tMntf,Ue sabjrcted ^
the bTtau. Then liaving gi.tne to Zul-ffvl-rktfnli'i/ntufhv-I'mif, he rcinainr-U for ooc
month, during which ho subjugated gsoA-bo/urf mid threo iXiM-irt.

Ami linvini;,' roncoalnl many scripturea %a ri'Velatiims, \\f. caused etch oF time
flends to guard one apiece. Witli thio he completed the suhiectJOQ 0/ the kwiEt of
maligniuit devils of TilM-t.

Then the tJuru procreded to Lha«a, where he rested nwhik*. and tlion wot
towardfl »Tod-lvH. At that time mMXA^a^-ryyai-po lent his minister, /Jln-bMi-
k/ifd/jnf. with a Intter and three golden Patn, silken clothes, hoKM. and divers good
pri:80nt«, accompanied by fire hundred CAvnlr}-. Tbeeo met him at iTod-l nA-^^oA-fm,
where tlie minister offered the presents to the Guru. At that time oil were- atliirst, but
no vitiU-r or tea was at hand, &o the Uuni toucbtsl the rork of f-Taii-fHA^s^»~fa^
whence watcrr sprung welling out: which he told tht* minister to draw in x Teoad.
H«nc4t tJutt place ia called to tbu day gf*ON-/u('-/Ati-«A'u or ** Thu wat«r of tho Clod's
%*e8sel,"

Fn»m J/tio-fMi-n the IJuni wt*nt to 2uAA-'t»i; where tie met King m^ali-Ada$-
rg^*al-p(i. who received hiin with honour and welcome. Now tlie (iuru. remeuibcrijig
his oM-n stipamatural origin and the king's cam<il btrtli, expect^ Che king to «alut4<
him, so Tomainod standing. But the king thouglit. " I am the king of thf^ I*Iacfc-
headed men of Tibet, 80 tlie tiuni must first salute me," While the two werr
possessed by these thoughtj. the Guru related how tlu'ough the force of pnyers don*
at Bftn-r II it- ICa-fhn- stupa in Nepal (sec p. 315> in forrat-r birtlis, they two h»»e
ootne liere together. The Guru then extended his right liand to italute the king, hot
lire darted forth frtim hi« finger-tips, and catching the dn-ss of the king, »ft it on Sre.
Andat the same time agrnat thunder was hoard in the sky, followed by an eorthquakr-.
Then the king and all his miniBters in terror prostrated themselves at tlie feet t^ tbt*
liuru.

Tlwn the Guru spoke, aaying, " As A penanoe for not having promptly SAluttf^l me,
erect Ar<? stone .4tri[ias." These the king iiumediately erected, and they were named
c*Hii-m'Arti--m(!AW-rfeN, aod exist up till the present day.

itirely of local repute, and the ghosts of many deceased LSmas
worshipped in the belief that they have become malignant
?piriti3 who wreak their wrath on their former associates and
■^^tiplltt.

^H Amongst the earlier Tibetans who are generally accorded the
^^bositiou of saints are king Srou Tsau Oampo, his two wives
^^Knd minister Ton-mi, who were associated with the introduction
^H>f Buddhism to Tibet, king Thi-8rofi Detsan, who jiatronized

*^3^ ^1^ ^^^'^

£Hf^i^^a,^j^K

DBMONItlKD TlHKTAK TuBSTSj

the founding of Liimaism, the earlier translators of the scriptures,
and especially those associated with St. AtTsa.

One of the popular saints is the fifimous engineer, T'aii-toA
jyal-po, whose image or picture is often found in Lamaist
temples. He lived in the fir^t half of the hfteenth century a.d,,
and is celebrated for having built eight iron-chain susiwnsion-
bridges over the great river of central Tibet, the Yaru Tsaii-po;
and several of these bridges still survive.*

I

1 After Pander.

' Beg*rdiD£ hU image Id the catlicdral of Lliiuta, the micrioinii reUu^l tlio rullowiiig
legend U> Sorat: Tafi-toii ft-art'd Uil> iiiiserifa of thi» world Ten* much, Imviiig
iiihabttc<l it in funner existences. Accordingly hv contrived to remain sixty years in
hin mother'* womb. Tlif rt^ )tt> sat in pn^fuuud meditation, c»tic4-nlmting hia mind
moBt earnestly on the wi^ll-betng of all living crt* aturea. At tlie end of aixty yifUB
he begnn to realiiu? that, whilo meditating fnr the goml nf othcrh, ho vjia iieglectinf
th>* rather prolongo«l stifTcriii^ of his mother. So he forthwith quitted the vntmb,
and came into thf world nlp.'ady pr^'vitled with ffrcy hair, and stmightway com*
mrnc«^ preacliint;.

PASTHBOJ, 8A/STS, AJfif IMAGES.

Certain title* hare oome to be restrkted to panicalar ai

tin ^ (WiM) Preciottt Rerexenee * (Je-rin-iJO-cV) is St. TmA K*

.«*fHit) BfTrmnfft^'f jMimnJ §■ ^ Mih rwif, •^fHit) HolvBe

wntx ** (Je4«aB duo-pa) i» TbaoSthat^'The Teaidier ** (»LotMiti

is St. Padma-Mnbhava, and the Sukym. I^ma u *'(Hm) Hi

Ml>TtC MuN'OUIlAU.

<y«tu-c'u-Tkn-diui,)

<*AFtu{tA T.i.vTHJt Cbauh.

XV.

SACRED SYMBOLS AND CHARMS.

XOST religions of tbe present day teem with symbolism,
which is woven so closely into the texture of the
creeds that it is customary to excuse it« presence by
alleging that it in impoHsible to convey to the people
piritnal truths except in material forms. Yet we have only to
3ok at Muhammadauiam, one of the great religions of the world,
'and still actively advancing, to see that it appeals successfully to
the most uneducated and fanatical peoi)Ie, although it is prac-
tically devoid of symbolism, and its sanctuary is a severely empty
building, wholly unadorned with images or pictui'es. People,
however, who are endowed with artistic sense, tend to clothe their
religion with symbolism.

*

y/

I

Tlie symbols projwr, extra lo the i^ymbolic repregeutatioiu of
the deities di-alt with in the preceding chapter, are coDveutioul
•il^ns or diagrains, or pictures of auimals, mythological or other-
wise, or of plants and inanimate objects; and in Tibet thev are
very widely met witli. Tliey are painted or carved on honf^es and
furniture, and emblazoned on boxes and embroidery, and on
personal ornaments, trinket*, charms, etc.

The extremely rich symbolism found in Lamaism ifl largely of
Indian and Chinese origin. Its emblems are mainly of a conven-
tional Mindil kind, more or less modified to adapt them to their
Buddhist setting. Others are derived from the Chinese, andafev
only are of Tibetan origin. These latter are mostly of a very
crude kind, like the reffuses common in mexlijeval England for the
U8e of the illiterate.

In this place, also, we can most conveniently glance at tht
mystic value of numbers ; the " magic-circle " offering in effigj-
of the universe, etc., which enters into the daily worship of eveiy
I.iima ; and the charms against sickness and accidents, ill-luck,
etc., and the i)rinted charms for luck which form the "prayer-
flags,'' and the tufts of rags affixed to trees, bridges, etc,

Thk LoTtTS. — Most of the sacred emblems, as well as the imager
of divinities, it will be noticed, are figured upon a lotus-flower.
This expresses the Hindu idea of super-human origin. The lotus
xijton the lake seems to spring from the body of the waters without
contact with the sordid earth, and, no matter how muddy the
water may be, the lotus preserves its own purity. undefiled.

The various kinds of lotuses figured at page 339 are given
special uses. The red lotus is common to most deities and divine
symbols ; the white lotus is special to Avalokita; the blue one to
Tilra ; and when a demon is figured upon a lotus the latter is a
pinkish variety of the white form, with the [letals much notched
or divided.

The Three Gems (Tri-^mtna^), symbolic of the Trinity :
Buddhaj^ his^ord, apd the Church. These are usually figured
(as in No. 2 on next page) as three large egg-shape<I gems, with
the narrow ends directed downwards, and the ceulml member is
placed slightly above the other two, so as to give symmetry to the
group, which is usually surroimded by flames.

SVASTJKA AND THE SBVSK OEMS,

389

SVASTIKA.

b. Unartbodox torm.

The SvASTiKA,' or ** fly-foot ctos-*," is a crosn witb the free end
each arm bent at right angles to (he limby. It is one of the
lost widely diffused of archaic symbols, having been found at
uy by S c h 1 1 e in a n n , and anion g
icient Teutonic nationtt aa the emblem
»f Thor. In Buddhism, the ends of
le arms are always bent in the re-
Qtful attitude, that is, towards the
eft; for the Lamas, while regarding
He gymbol as one of good augury,
consider it to typify the cx>n»
iDUous moving, or " the ceaseless
!Coming," which is commonly called Life. Sir A. Cunningham
plieved it to be a monogram formed from the Asoka characters
jtor the auspicious words Su + Asti, or ** that which is good."^
[t waa especially associated with the divinity of Fire, as represent-
ing the two cross pieces of wood' which by frictifin produce fire.
The Jain;*, who teem to be an Indian offshoot of Huddliism,*
ippropriate it for the seventh of their mythical saints.* The
iet«rudox Tibetans, the Bon, in adopting it have turned the
?uds in the reverse direction.

The Seven Gems.'* These are the attributes of the universal
lonarch,^ such as prince Siddharta was to have been had he not
ome a Buddha. They are very frequently figured on the base
^his throne, and are : —

1. The Wheel.* The victorious wheel of a thouKand spokes. It
Iso represents the symmetry and completeness of the I^w. It is
igured in the early »?anchi Tupe.^

2, The Jewel. "^ The mother of all gems, a wish-procuring gem
fCintamani).

' Yiin-<lrun. Chinese, CAd'-J-rtWi/, or "Tlit- UmMimiaand character**; rf. iilsn Indiait
Antiquary, ix., 65, etc., 135, etc., and numerous refcrriicMS in DcuotrTiKH, op. rit^ 22-23.

3 Su, meaning " good " or "excellent" (in Ori'rk, <■«), iind .-tsti is tlic third person
singular present iniUcattTe af the verb As, " to t>e," and A'u is'au abstract suflix.

s Skt., A ra»i. * But see Jacobi's wurks.

> Namely, the Jina S»-partm.

• Oct., Seftta-mtna. T^ Rin^hVn nnn-lvlun; vS. Hahoy's .V.i.^ p. 13ri, and At.A-
,'s WA«eliifl/u L<iv, p. 61.

1 Oakra-rartin. Rajo,

» Skt, Caknt; T.. 'K'vr-lu.

" FsnoDiMON, Ttn and Step, llVrf.f pi. x.'iix., Hg. 9,

i« Skt., /lo/Mtt ; T^ yvrhu.

stnguu
w s Skt
■ > Nai

^r 1 ftni

390 SACRED STMBOLS AA'D CUAJIMS,

3. The jewel of a Wife,* "The Jasper-girl" who lans herlorf
to flleep, and attends him with the constaDoy of a slave.

4. The gem of a Minister,* who regalatea the business of the
empire.

5. The (white) Elephant.' The earth'SliakiDg bea^t^ who as »

vK^^ •/•K?i- tf^i^rer** "^ l^^^K^ ^***ir^

-.i^

,*A^'*

3

• • /0l^t.

TUK SEVHM (iEMS.

symbol of universal sovereignty the Buddhist kings of Burma and
Siam borrowed from Indian Buddhism. It seems to be Indians
elephant Airavata.*

6. The Horse.^ It seemg to symbolize the horae-ch&riot of the
sun, implying a realm over which the sun never sets, as well as
the celestial /^cgr^aite-steed," which carries its rider wherever the
latter wishes.'

7. The gem of a (leneral,^ who conquers all enemies.

1 8kt., Slri^- T., TsuA-nio.

i Skt, (?) (iirti or M{%kojai,n: T., Ai«N-/w.

J Skt^ Uasti : T.. <jiaA-f)u.

< Tliis elephant is toxjut-ntly roprfs^nti^d a« a miniature bninw* onumnit w flcnrer-

i«taud on the Lamaist altar. Mr. BalxT rt^ranls {R. O. Sue SnfjJ., (wiht, p. 88) ■

oloesal olephADt with six txiAks, caMt in silv^r^r-bronzr, in western S8U-4<)i'u«ui. It i»

^«f artUtic merit, nnd carries on itj* back, in place of a howdiUi, a lotua-llc/wrr, in

which Is enthroned an admirable iniagv ot Huddlia.

* Skt.« Afnt i T., . Trt-rttdi'fty.

* Afwin or Uchchaihsravas,

1 ODinpArc n-ith tlic divine horse named ** Might of a Clutid.*^ from the thirty-tJiree
Avens. which drlivsrod the mcrchanU From the tslaod of RalcAhuis.— «e« Hnr>i«

* 8kt^ ffaUM" or St»a.paii; T., d Jf<v-<i/<'«.

THE SEVEN PRECIOUS TJUNQS.

381

And to these Ihe Ltitnas add an eighth, namely, the V'^a&e,' for
storing all the hidden riches of the three regions of life.

The Seven (Royal) Badges.*

1. The precious HouRe (pnlat-e). (Kai'i-Ran Rinpoch'e)

royal Eohes
Boots (einhi-oitiered).
Elephant's tti&k.
Queen's eaiTiiig.
Ring's ean'ing.
Jewel.

(Kai'i-Ran

(Gos

(lihajit

( I An-ch*en ch'em

(Tsumno na-ja

(Gyal|K> im-ja

(Norbu

The above list seems Bomewhat confused with " The seven world-

ij»W»f»

ThB SffTEK W0IU.D-RATUBI8O UBMS.

ivishiug Gems" here figured.*

The SevkiN Personal Gems.*

1. The Sword-jewel— conf era invincibility.

3. The Snake (AV}^a)-skin jewel. It ik ten miles long by five broad;
water cannot wet it, nor the wind shiiko it; it wnrtns in the cold

I weather and cook in the hot ; and shiaett brighter than the moon,
3. The Palacc-jewcl.
4, The Ganlen-jewel.
5. The Robes.
6. The Bed-jewel.
7- The Shoe-jewel. Conveys tho wearer one hundred miles without
fatigue and aeross water without wetting the feet.

> Bttn-jM-ter; Skt., Kttltifa,
- Oyal-ts'ui snA bdun.

* ".ligH-yoiia-Kyi rin-iM-cU'e, namely, ft&m, amcU-iheW curJ, king's earring) quewn'H
lAiUTing, jewelknl tiara, tlirtrt-tiyed gem, auiJ th>' i-iglit-limWd coral. Ani>tlier enuinvr-

pktinii gives PuilniaragH, iiKlnimla, baiduryn, nmrga'], vajra, jiearl, ani ^vtral,

* .N'rywai riu*pucb'e siia bdun.

TitB Ekiht Ulobiocs Offuinos.

(ComiMii-e with the minor in

and be hlesseii it and rendei-ed it holy.
the Shinto religion of Japan.)

2. The intestinal concretion {gi-ham or tfi^'i'an found in the eutraila

|,.........„.„.......

^Fcaptiu-ed the guldt'n full in tliu Tosti lake. *'WLen I rum*' Imck fnnn Ttwu-nor

to Shang, thp Klianpi ("abbot), a Tibetan, askcH me when* I prDpoatril going; 'To

Ltib-ncr,' [ replied, not wishing to di^ciiits my plans. *I KUppoiwd that was ytmr

^k intention,' he rejoined; *y<~'U have caught uur hurst- iind Hr^h cif gold in th^ TiMiu-n«ir,

^Lftnd now you wuit to got tlu; fnig uf gold uf tlic LdulHUur. But it will Iw iukU>8»

^■(o try ; thrre is in the whoU' world hut tlie Panchen ltinpi>che,uf Ta«hi-lhuDiK), who is

^P»ble tu catrh it" ("A Juurni'v in Mongolia andTibet," TAe Ow;. Jvurt*., May, 18M,

p. S7d). Tht> Jspniiet^c UHt^ a wijudcn flsh 09 a gong.

^ In banchi Tope. »jioU9., Trte and Strp, H'oTfhip, pi. xxxT., Fig. S.

* Alw) the symbol of the tenth Jiua [Sifafu) ol tlio Jfiins. Cotuparc with
*■ BuddliaV entrails," sec number '2 of next UhL, uUo on tliis page.

* bkran'fl-rdiiaa brgyad. Tliese, together witli the forvgoing, nrny U> <:-fini|tAnHl
witli the A'atahmt *iT Xarahitl/ti, or nine treiisiires cf Kuvcrn. thH grni nl richfg,
namely, Pudma, Mnha^iadma, Mnltam, Kacchapa. Muhumhi, .Niuula, .Nihi. Khan«*a.
And the«e art related ty the bu-called Naga kings, ** the nine Nandas " uf .Mngadhn.

/

vi cei'taii) aniuiaU Hud ou tk« neck of an elephant. The land-juui
iiig elephant uBeifd tbiB to Bnddlia, nud he bleeped it.

3. CurdH (iu). — The fanner's daughter Cleg&«kye«-n>a) oAered BotUbt
ctirdled milk, und lie blett^etl it

4. fJaritfi gmu. — Muiigttlttiu, the graes-Keller, offered Buddha 4arm
, which he blessed.

5. Tlie Bihca fruit (i£g1e luai-melos). — Bi-ahuia ofiered him Mm,
which he blessed us the best of finiiti^.

C. Coneh-shell.— ludra offered hiin a white conch-shell, sxmI be
blessed it.

7. Li-kkri. — ^The Rrnhmnn " King-Ktw," offered him Xii-khii, uid hi
blessed itajs the oTei-pciwering knowledge.

8. Tlie white turnip. — VojrapAm, ** the Secret Lord," offered hiioi
white tmniip (yaii-dknr), which he blessed as the demon-defeatuf I
turaip.

Tei FivB Sensdous Qdalitibs.'

These arc fignied at i>age 297. The^ seem to be a Bui
adBptation of the Uinilu "eight enjoyments" {Ai/JtUtIt
namely, a grand house, a bed, fine clothes, jewels, wive«, flowee,
perfumes, areca-nut and betel. They are offered on the aitare aiid
are: —

1 . Plefwing form (A*w/>u).

2. Sound [^apta),

3. Perfumes {C'tmdhe).

4. LuHcious eatubles (^niteete).

5. Pleasing-touch and feelings (5par*i).

Distinctly Chinese in origin are the Trigrams and the foUoving
symbolic animate.

Tlie Trigrams are especially used in astrology, and ar? d^

Bcril)ed in the chapter on
that subject. They un
based upon the verv
ancient Chinese theory of
the Yin-yang or **tbe
great extreme ** (** Tii-
Ky"^), where two parallel
lines, in a circle divided
spirally into two eqoal
tadpole-like segmeot^,
represent, as in the doutrine of the Magi, the two First Causes and
great principles, or contrary iiiHuences (Vin'^Yaiig); such m

Ut hCtoii- nVu

S YHO«US
TjtluUAMS.

(Cl KOR-TAB

' Bkt^ KAvtoffWut, T., 'dniJ-yoAn.

> DuMOtMlK, LtM SifMMt*, Wc, AHiuimitft,

TRIGRAMS AKD DRAGONS.

395

->

r^,^,^
-^^^-^

ight and darkaess, good nnd evil, male and female, heat and
aid, movement and repose, and so on.

The circular diagram ' is divided by the Lamas, like the
Ifftpanese, into three segments (as in the
inexed figure a); and it will be noticed
lat the tails are given the direction of
le orthodox fly-foot cross, for it too,
ccording to the Luman, signifies ceaseless
change or " becoming."

The IxJNQEViTY-trigram or hexagram,

both its oblong and circular forms

i(lig. b and c), i« a modification of the

Chinese symbol for longevity calleil ThoJ^

The I>5ma8 have also incorporated the

four greatest amongst the Chinese sym-

olic animals, to wit, the Tortoise, the

*hoenix, Dragon, and Hoise-tlragon, as

Fell as the Chinese Tiger, and the Bats.

The Tohtoise symbolizes the universe
to the Chinese as well as the HindfiB. Its
dome-shaped back represents the vault

II of the sky, its belly the earth, which
moves upon the waters; and its fal)ulous
longevity leads to iU being considered
Imperishable.
The Dragon ' seems to [wrpetuate the
tradition of primaeval flying snurians of
geologic time-s, now knowii only through
their fossilized remains. The I^lmos and
Chinese Buddhists have assimilated them
^|With the mythical serpents (Naga) of Indian myth.
^f The Horse-dragon figures, as it seems to me, very promi-
nently in the prayer-flags of Tibet, as we shall presently see.

The PHffiNix (or ** Oariulic'*). This mythical " sky-soarer " *
is the great enemy of the dragons, and has been assimilated to

"TTrrrToTol
2|S|Sj8jg|

^^

Tbjodahs as Chakiis.

> CallMl rUyan-'k'j-il, pr'jbably a corruptioti of the Cliinese name.

2 Cf. DCMOUriHK, ufK cit,f p. 21, •

» Tib., 'drujj ; Chinese Xo«y.

• Tib., niiin-K'ah-Idiii. The Chtneic call it Con-phu'oag (DtmocTUit, p. 48).

^the Indian Oaru4o, the arch-enemy of the Niigas, And aayo»
rho has, like myself, »e^a the bird popularly called 0^/r*4i
(namely the Adjutant or Stork) devouring snakes, must
why the Indians fixed upon ttucli a homely simile to repi
their myth. It seems to be analogouis to the Thundi
of the North American Indians. In a more Uiysiic sen^ th«
iJiuias, like the Chinese, believe it to i>ymboUze the entire world;
itH head is the heaven, its eyes the sun, itt$ back the creficenl
moon, itu winga the wind, its feet the earth, its tail the trees «im1
plants.^

The Tiger is a deity of the pre-Lamaist religion of Tibet;
and the ** Red-Tiger," as already noted, appears to uie to be ihf
prototype of the favourite Lamaiat demon (Tam-<iin). The tiger ii
diBplaycd on all the Tibetan prayer-flags in contest with On
dragon,^ and the live tigers {aee tigure, page 519) are eonspicaots
in the Chinese symbolism prevalent in Annam.'

The group is mystic»Uy reputed to symbolise the five elements : the
centiul yellow tiger is the earth, the upper right blue one is trood.
the lower right red one is fire (also the south), the upper left Wack
one is water (also the oortb), and the lower left is luetal (olao tltt

wefit).

The Bats, five in number, have come by a confusion of homo-
nyms to symboliice the five good Fortune*,'
namely, Luck, WeAlth, Long life. Health,
and Pe«ce. They are embroidered on
dresses of high Lamas, sorcerers, masker^
etc.*

Astrology also usee many other symbols,
ait will be seen hereafter.

The symbolism of colours is referred to in the chapter oo
images and incidentally elsewhere.

I FivK Bats of FoitmfB.

Symbolic Words used as Ndkg&als in Cbbonoorams.
In chronograms and astronomical and other works, symbolic
names are often used instead of numerals. The ratiouale of the

SYMBOLIC WORDS.

397

of rtuch names is generally obvious; thus the individuarfi bcxly,

moon, the (one-hornerl) rhinoceros, express unity from their

ngleness. The hand, the eye, wings, twins, denote a pair. And

ay of the others are derived from the nij^hology of the Hindus.

38 following are some additional illustrations* : —

3 = the world — i,«., the three Buddhist worlds of Rama RQpa,
Arupa.

= quality — i.e.j the three Ouna,
= tire — eWdently from its triangular tongue.
= top^probably from the Chinese ideograph of a hill.
•4 = a lake or sea — i.e.^ the idea of fluid re<]ULring to be hemmed in on
all four aide«.
= the senses — the 6ve senses.
= an element — ^the Bve elements,
san aggregate — the dve Skandha,
7 = a sage — the seven Sishu
8=a snake — the eight great N&ga.s.

9 = a treasure— the nine treasures of Kuvera and the Nandas.
I O = [)oints — the ten points or directions.
1 2 = the Sim — with its twelve signs of the Zodiac.
t-t = Jina or victor — the twenty-four Jina and TirUiaukara.
S2 = tooth — the human set of thirty -two teetli.
Oi^sky — the " empty " space.

Thb " MAwnALA " OR .Magic (ImcLE-oFFERrao op the Universe.

It is almost a matter of history how the great emperor of Asoka
irice presented India to the Buddhist church, and thrice redfiemed
it with his treasure. But it seems to be little, ifat all, known that
the Liiraas systematically ai>e Asoka in this particular gift; and
they are much more magnificently generous than he. For every
day, in every temple in Ivumadom, the Lamas offer to the Buddhas
(afi well as to the saints and demons) not only the whole of India,
bnt the whole universe of JamhudvTp and the three other fabulous
continents of Hindu cosmogony, together with all the heavens and
their inhabitants and treasures. And although this offering is
made in eflfigy, it is, according to the spirit of Lamaism, no leBs
effective than Asoka's real gifts, upon which it seems to be based.
The mode of making this microcosmic offering of the universe
in effigy is as follows j but to fully understand the rite, reference

1 Taken in<>Ktly fnnn Csoha's Qramwrnr^ pp. IflO* et «rq.

508

SACRED SYMBOLS AND CHARMS.

.-should be made to the illustrated description of the Buddlitfi
uuiverse, already given at page 79.

MODE OF OFFERING THE MAKDALA.

Having wij)ed the tray with the right arm or sleeve, the l^mt
takes a handful of rice in either hand, and sprinkles some on {he
fray to lay the golden foundation of the univerge. Then he sei?
down the large ring (see figure, p. 296), which is the iron girdle of
the universe. Then in the middle is set down a dole of rice »
mount Meru (Olympus), the axis of the system of worlds. Then
in the order given in the attached diagram are set down a frf
grains of rice representing each of the thirty-eight, component
portions of the universe, each of which is named at the time of
depositing its representative rice. The ritual for all sects of Lamu
during this ceremony is practically the same. I here append the
text ns used by the Kar-gyu sect.

During this ceremony it is specially insisted on that the per-
former must mentally conceive that he is actually bestowing all
this wealth of continents, gods, etc., etc., upon his l^lmaist deities,
who themselves are quite outside the system of the universe*.

The words employed during the offering of the Manclala are the
following, and it should be noted that the figures in brackets
corresjxind to thwie in the diagram and indicate the several
points in the magic circle where the doles of rice are deposited
during this celebration or service.

" Om / Vajra bhwnmi ak Hiim .' "

*' On the entirely clear foimdation of solid gold is Om ! bajra-rMt-
ah //Qm.

'* In the centre of the iron wall is /fum and Ri-rab(Meni), the kins
of MountAins (1).

" On the e:>st is Lus-'p'ags-po (2),

'* On the south 'Jam-hu-glifi (3),

" On the west Ba-IaA-tpyoil (1), and

" On the north Gra-nii^fian (5),

" On either side of the eastern continent are Liis (6) and
Vagf<7).

*' On either side of the Aouthern continent hii* rNa-yab (8) and
rNa-yab-gx'nn (9).

•* On either side of tlio western continent are Youten (10) and
Laio-mch'og-'gra (II).

should be innde to the illosti^ted description of the Badfitt
universe, already given at page 79.

MODE OF 0FKERI5O THE MAWHAtA.

Hjiving wi[)ed the tray with the right arm or 8lee%'e, the L***
tak«» a boudful of rice in either haud, and sprinkler aome m \k '
tray to lay the golden foundation of the imiver&e. Then he hO
down the large ring (aee figure, p. 296), which is the iron ginfleflf
the universe. Then in the middle is set down a dole of rire »
mount Meru (Olympus), the axis of the syst:em of worlds. Tim
in the order given in the attached diagram are set down a (n
grains of rice representing each of the thirtv-eight oomponmJ
portions of the universe, each of which is named at the time if
depositing its representative rice. The ritual for all sects of T-5m«*
diuing this ceremony is practically the same. I here append ti«
text as used by the Kar-gyu sect.

During this ceremony it is specially insisted on that the p«-
former must mentally conceive that he is actually bestowing ill
this wealth of continents, gods, etc., etc., upon his Laiuaist Jeitif.v
who themselves are quite outside the Hystem of the universe.

The words employed during the offering of the Mandala are th*
following, and it should tie noted that the figures in braokei*
correspond to those in the diagram and indic&te the sev^nl
point* in the magic circle where the doles of rice are depoe^t^i)
during this celebration or service.

" Omf Vajra bhutttmi ah Hum /"

" On the entirely clear foundatioD of solid gold is Om / hajrcr^kt
»/i Hum.

" In the oentre of the iron wall is Hum and Ki-rab (Meru), the king
of MouutainH (1).

" On the east is Liis-'p'ag^-po (2),

" On the south *Jam-bu-glin (3),

*' On the west Ba-lah-»pytid (4), and

" On the north Om-uii-ffiian (5).

** On either side of the eastern continent are hus (6) and Lw-
'p-ag.(7).

" On either side of the southern continent are rKii-yHb (8) and
rNa-yab-gz'an (9).

" On eith*^r side of the wcwtem continent are Yonten {10) anil
Lnin-iu<di*og''gra {M)*

400 SACRS7) SIWBOLS AND CffJJlMS,

** And on either dde of the northern contineot are sGrarii
(12) Hnd .sGra-mi-e&an-gyi-mda (13).

•' There are mountains of jcwela (14), wi&h-granting trees {15|. '
granting cows (16), anplotixhod crops (17), the precious wheel [18^.<
precious N'nrbu jewel (19), the precious queen (20), the precioufi i
(31), the precious elephant (22), the precious horse (33), the
bittlo-chief (24), the vase of the great treasure <25\ the
Mf^HpOrma. (26), 'P'ren-wii-ina (27), gLu-ma(28). Oar-ma (20), Hi;
(30), bDug-spoe-ma (3 1 ), sNan-gsal-ma i;32),J>ri-ch'aI-ma (33), the i
moon (35), jewellwl umbrella (36), the ensign of victory (37), wfc
entirely victorious from all dii-ections, and in the middle are the j
(38), the most accomplished and wealthy of the beings !

*' 1 offer you all these constituent parta of the universe in their^
iirety, 0 ! noble, kind, and holy Lama ! (> ! tutelary gods of tlie i
circle, and all the hoRts of Buddbas nml Bodhisatii !

" 1 heg you all to receive these offerings for the benefit of thesr
beings !

" t offer you O ! Bud^as ! the four continentfl and mount
adorned with the sun and moon on a foundation of incense and flo
Let all the animal beings enjoy liappiness !

" I offer you 0 ! aissembly of all the nccomplished supreme bein
the outside, inside, and hidden regions, the entire wealth and bodyl
all these ideal regions. I beg you all to give ua the beet of all
gift»T and also ^he real gift of rDsogS'pa'ch'ea-po (tlie mystic tno^xl
sought by the Nin-ma) !

*' T offer up this fresh magic-cirole, through the virtue of which fel
no injury besot the path of purity, but let us have the grace of tbf
Jinns of the three times, and let us, the innumerable animal beingt, bi
delivei*ed from this illutnve world !

*' I offer up salutations, offerings, confessions of sinK, and i
ance. What virtue has been accumulated by myself and othcr>.
go to the attainment of our great end. Idam-raina inan4^ia kt
ifttiU;/dmi f

" I humbly pi-ostrate myself three times to all who are wortlrjj
worship, with my whole heart and iKwIy." Let glory com© ! *

But the commonest use of sacred symbols is as talismans to wwd
off the evils of those malignant planets and demons who cansp
dtseai^e and disaster, as well as for inflicting harm on one's eneniv.
The nymbols here are used in a mystical and magic sense a* speiU
anil as fetishes, and usually consist of formulas in corrupt ~
often unintelligible Sanslirit, extracted from the Mahayaua
Tantrik ecrii)tures, and called cUinnfiii* as they arp believed
"hold" divine powers, and are also used as incantations. Shor

^

L.:

Fur ^rtsiU nf tb(< re-st of Uili spnrirr. mh* my Idmaum in Sikkim, p. 106.

TAUSMASS -EDIBLE CUAliMS,

401

18 of these, consisting often of a single letter, are also

as representing the essence or "germ" of these spells or

tmSi uufl hence named vijit. And the mystic dingrara in

ich they are often arranged is named Yantray as in Hindu

ktrism/

le forms of these talismans and amulets are innumerable.

majority are luck-compelling, hut different diseases, accidents

misfortune have each their special kinds.

7he ealing of the jmper on which a charm has been wi'itten is

; ordinary way of curiug disesise, as indeed it had been in EmTj^w

not 80 many centuries ago, for the mystic ^ heading our

criptions is generally admitted to have had its origin in the

ibol of Saturn, whom it invoked, and the paper on which the

ibol and several other mystic signs were inscribed constituted

medicine, and was itself actually eaten by the patient. The

rils which the Lilmas use in this way as medicine are shown in

annexed print, and are called *' the edible letters '* (za-y/^).
[A still more mystical way of applying these remedies is by the

washings of the reflection of the
writing in a mirror, a practice
not without its parallels in otlier
quarters of the globe.^ Thus to
cure the evil eye as shown by
symptoms of mind-wandering and
dementia condition — called
"byad-'grol" — it is ordered as
follows: Write with Chinese ink
on a piece of woo<i the pfirticular
letters and smear the writing over
with myrobalams and saffron as
varnish, and every twenty-nine
days reflect this inscribed wood in a mirror, and during reflection
wash the face of the mirror with beer, and collect a cupful of
such beer and drink it in nine aips.

» MoxiRtt Williams's !Iind»i»n,V21.

* "In Gambia,^ wrtteH thu oilonial snrgeon iu Ilia report for 1890 (quoted in XatHtt]
"the trMtiuf-nt rcVunl uptm for euro, and much practined in tho counfry, in to ciill
In a man who itt suppoftvd to bo a ' ilottor,' who, aflor l<wking at rlip patient. bU.i
down at hia bedside and writ*;* la Arabic churactent on a wooden slato a lung rig'
mari'le, gent'-rally consistiug of f>xtractti from the Koran. The alntc is llien washed,
and the dirty inftuion is dnuik by (he patient."

EOIOLB CHAKM.

\^

V-

I

402 SACnSD STMBOl

I

Bat most of the chnrmff are worn on the person hs amaku '
Every indiWdua! always wears around the neck one or more 4E
these amulets, which are folded uj) iuto little cloth-covered packtu,'
bound with coloured threads in a geometrical pattern. Otiwts
are kept in small metallic cases of bmss, silver, or gold, set
turquoise stones as amulets, and called " (?(t-u.** These amc
are fastened to the girdle or sash, and the smaller ones are wars
as lockets,' and with each are put relics of holy men — a fe«
threads or fragments of cast-off robes of saints or idols, peacock
feathers, sacred Kusa grass, and occasionally images and holy pilk
Other large charms are affixed overhead in the house or tent to
ward off hghtning^ hail, etc., and for cattle sjiecial charms an
chanted, or sometimes pasted on the walls of the stalls, etc'

Most of these charms against accident, disease, and iU-fbrtuce
are in the form figured on the opposite page, which is called
"The Assembly of all the I^lmas* Hearts," as it is believed to
contain the essence of all that is most powerful in the Lanui^t
spells.

It consists of a series of concentric circles of spells surroundwi
by flames, amid which in the four comers are the symbols of thf
Buddhist trinity symbolized as three gems, a lotus-flower, a than-
der-bolt sceptre, and a Bamiug dagger with a vajraAxiXx. In th*
interior is an eight-petalled lotus-flower, each petal of which bear»
mystic syllables, and in the centre of the flower is a circular spacr
of about an inch in diameter, in which is placed the especial m^'stic
charm, prepared as presently descrilied, and varying according t*
the purpose for which the charm is wanted. The outer spells are: —

In the OuUnoat Cxrde. — Guard the Body, Mind, and Speech of thi»

charm-holder I liakhya ral'hi/a htruye gvdkd I Angiadjfatha ! Om
mum mtmi utahamxkmifr tvtlhd. (Here follows "The Buddbiat creed "
alrendy given ; followed by the Dhyani Buddbas :— ) Vairo^ima Ow
vajra yilshotihi/a f/iim, Hatna-gamhhava Uri, /ianjudhara Hri^ Awwjo-
K nddha Ah ! ' '

H Jn Second Circle. — Ora ! Nama Bnntanta Buddhonani, Nums

H SaraaDtu Dharmututm, nniiia Sainnnt > Samghannm. Om Sititaliairai.
H Om Vimala, Ota t^hadkurn, Om Bt-abyiirigar Vajra ustoikbAtaa
^B krawarti sarvayana manta mQla v&rma bana dhanamb&. Namkil-

L

1 Figured <jn pagt* The kiditcy-ihiipod ones arc uUcd Ga-M kt-ri-ma,

1 Cf. also CaoMA nnil W. K. Cautk, J.A.S.B., ix.. fK)4. S«« fiffuna of floac of tlulr
cliumB at pages 608, &71, and 672.

^RAL CUAliM.

4(i3

akriayena keni chatkramtamtnta sarbun r&t.sin r&tsi'n dakhindii
tsiri tsiri giri gt ri tnadn mmia lium hUtn pimt phat.
Mni Circle. — Guard the Body, Mind, and Speocb of tbU charm-
Mama rakya rakhya hiruyt sivdJtd. (Here follows the letters of
babet : — ) Aug, a, a, i, i, u, a, rl, ri, li, li, e, ai, o. au, ang. a, k,
gb, h, t8, t«b, ds, difa, B, ta, tb, d, db, d, p, ph, b, bh, m, y, r, 1,
, », h, am !

turtfi Circis. — //?Im, ffum, etc.
Ifth Circle.— Hri, /fri, etc.

IP

Tut tfKNKBAI. t'uARM FhIST.

EdUUM •• The ApwrnWy <>* LSttiM" HearU."*

(Roducod t-l

Sixth CircU.— (hi/ A! HUm! Hri! Guru! Deva ! Pokkinir
tiddhijtala Hum /A!

e special charm, which occupies the centre of the diagram,
1 accoiding to the object for which the charm is required. It

D D 2

404

SACJtKlJ syMBOLS AND CUAHMS,

ctmsists of a monogram or m3'8tic letter (Sauskrit, vljn^ or setdJ
which represents the germ of a sjiell or 7?*/i7*im. Thifl letter uj
often in the old Indian character of about the fourth or fifth]
century A.D., and is iuscribed in cabalistic fashion with Kpeeiil|
materials as prescribed in the manual on the subject.

As most of these t^peciHc charms are of the nature of sytQ^-l
thetic magic, and evidently derived from very ancient Indian
sources, probably dating back to Vcdie times when the ritoiij
consisted largely of sympathetic magic,^ I give here a few ex-j
amples : ^ —

Thus to make the

Charm agahint BidUU and Wettpoiis. — The directions are t
these: With the blood of a wounded man draw the annexni
monogram (Do) ^^^^ insert in the vacant space iu the ceutrti
of the aforesaid print of "The Assembly of the Hearts of Ott\
Liima?." The sheet should then be folded and AiTap)>e(l in a piec*!
of red silk, and tie up with a piece of string and wt-ar around lb«
neck or an unexposed part of your breast immediately next the skin,
and never remove it.

Chiirm for Ctnunng A^iimalB («.«., tigers, cats, bears, etc)--
thi a miniature knife write with a mixture of myrolmlans and !
musk-water the monogram (? ZAH) and tie up, etc. (I{ere the {
knife seems to represent the animars claw.)

For Domestic HroiU. — Write the monogram (? KE) and insert
in print and fold np and bind with a thread made of the mix«i
hairs of a dog, goat, sheep, and enclose in a mouse-skin, and lie,
etc. (This seems to represent union of domestic elements.)

For Kitchen Cooking Smelh ofensive to tfie Uoitse-Gotl^^—
With the blood of a hybrid bull-calf write the monogram GAl*
(*-eow), and insert it in the print, and fold up in a piece of hedge-
hog-skin. (Compare with the western Aryan myth of the QnA
hearth-god Vulcan, whose mother Hera as lo is represented ass
cow.)

For Oholeiyt (or "the vomiting, purging, and cramps'* ),- With

I C(. Bbboaiqns*! L4i nliifion ridtque ; nlso Vumku.

* Por n fuller account, wirh illiuitratiotui, see my article- in Jotn; AmtArmt Inthlak,

ie dung of a black horse and black sulphur and musk-wat«r write

monogram (? ZA}, and insert in the print, and fold up in a piece

of snake-skin, and wear, etc, (Here the dung seems to repi-esent

the purging, the horse the galloping course, the blaek colour the

deadly character, and the snake the virulence of the disease.)

Charm against Plagues.

This charm, figured at the head of this chapter, consists of a

loneter tigure of the Garuda, the king of birds, with a snake in

month, and each of its outstretched plumes bears a text, and

It also contains the "Buddhist creed." The inscription runs: —

Om / Bht'um mtrirhad namkhfimjamram.
Om / hUakhrilimili hahx sxdha !
Om f higalhrilimili/taiai/a tkachv/ !

Guni*d the iiolder (*.«., the wearer) of this from all the host of diseases,
l>f evil spirita and injuries, including contagious diseases, sore-throat,
Miijli, rheumatism, the black " rgyu-ghgyel," brum-bu, and all kind^
sf plague of tho body, spcoch^ and mind 1 [Hero followH tlie Buddhist
reed.] ffahaUf hahatne htlvi tod. *Suru guru hum sod, ^ularjuka
\hum »od. Sati karnr hilm »od. Kidarakhtji hum aod, Meruiiit/iHntgf
wh^tn tod. MaJutkuru^a ffunt tri/ja <fi<runani natjathara ramram duldut
inotiattita pho naf/a cftutu/ViTtga shwj thumamnt/w/t sot.
Guaj-d the holder.
Om ! thamitkaraii tadunte dvearamghayt tvaha /

Another charm for disease is given at page 62, where the

) tierce demon Tam-din, clad in human and auimal skiuH, beiira on
liis front a disc with concentric circles of stjells.
f Scorpion-Charm against Injury by Demons.

\ This charm, figured at page 474, is in the form of a scorpion,
whose mouth, tipped by flames, forms the apex of the picture,
i >n its shoulder are seated the especial demons to be protected

rftinst. The inscription runs:—
Aijama durur cashana zluimaya.
H&m ! Orn / A ! Nntp ! Ai-ttu/nirUiff /
Xamo Bha<javutl Ifiim f IlUmJ Jlitrl /

A guard against nil the injuries of *' rgyalpo," " drimo " (a malignant
demon spcciftlly injuring women), " ttian " (or n-d demons), " sn-dag "
(or eurth-ilemons), ;tlu {or iwiya), including "'/nan" (a plague-causing
Bubordirmte of the nwja).

SACKED SYMBOLS AJtfD CUjiHMS.

AgaiDHt injury by these preeerve !

And the Bgures are hemmed in by the lu^'stic syllables: /«'
Hum f Hum ! liavi / m !

The huge Tibetan mastiffs are let loose at night as vatch-dog»,
aud roaming about in a ferocious state are a constaot isouroeui
alarm to truvellers, moat of whom therefore carry the following
clmnu agiiinst dog-bite. It ooofiists of a picture of a dog fettered
and muzzled by a chain, terminated by the mystic and all-{>owpr-
ful thuuderbolt-sceptre ; aud it coutaina the following ini;cribed
Sanskrit wAiniraB and Btatements: "The mouth of the blue
dog is bound beforehand! QnwiU-wiA.i vwahd I Khr^rUi-eri-^t

'^^^^^^^m^ff^^.

63

-a,

^^%W^ifii^Wl!^^?Ge'?%54i)^V

CilAkM AGAINST DCI-BITK.

gtifdhd ! " And this is repeated along the body of the dog,
oUowed by : —

Om Vajra tfhana Jrara htl-urataa sal »al nau uiart/a sinut/9 mmrjt
kufcuralna IrhathmnUa te tta h tnun mun «nr snr y;/}fu'j kha tha ma chit*
ehhiivjhdihany maratja rakkhi/a rnkkhya / (It i«) fixed I lixed i

Charm against Eagles and Birds of Prey.
Eagles play havoc with the yomig herds of the (uistoral Bhotiyo^
of the Sikhim uplands and Tibet. For this the people use the
annexed charm, which they tie up near their huts. The central
figure is a manacled bird, representing the offending eagle or
other bird of prey; and around it is the following text: —

" A guard against all injuries of the covetous, aky-sooring monarch
bird. (It is) fixed 1 fixed t Om smaje ametje Ihnm fihummul'*

Charm for Killing One's Enkmy.
The necromantic charms for killing oneV enemy are resorted to i

CHARMS AGAINST ENEMIKS.

407

;iofitly in int«r-tribn.l feuds and warring with foreigners. I have
^ven details of these rites elsewhere.* They require the following
jects: —

J^?

RP

^t

tR^^^rn^^^

1. An axe with three head», the right of which is bull-headed, the
ft saake-hended, uud the middlH odo pig-headed.

2. On the middle head a lamp it> to be kept.

3. In the pig's mouth au image of a human being made of wheaten
pour (a linffd). The upper part of the body is black and tho lower part

On tho side of the upper
of the botly di-aw the
Sgure of tho eight ^wit l* \^^\m
plonetB, and on the lower part " ""^

jf the body the twenty-ei^'ht
onstellatious of stars. Write
ftlso the eight i>arkha (Lri-
rums), the nijie meim, the
elawH of the Garmlii in thu
^nda, the wing of the eaglfcin
ftud the snake tail.

4. Hang a bow and an
farrow on the left and loail Kw.iK-t i^\u^L

him with provisions on the

b)u:k. Hang an owl's feather on the right and a rook's on the left;

plant a piece of the poison-tree on tho upper part of the body, and

I surround him with red swords on all sides. Then n red Rgyanglni
fwood on the right, a yellow one on the left, a black one in the middle,
land many blue ones on divers places.
6. Then, .<iitting in quiet meditation, recite the following: —
" /7i2m / This axe with a bull's head on the right will repel all the
injuries of the Nag-pas and Bon-pos — soreerers; the snake on the left
will repel all the classes of plagues ; the pig's head in the middle will
repel the aa-day and other earth demons; the Unga image in the mouth
will repel all the evil spirits without remainder, and the lamp on the
head will repel the evil tftpirits of the upper regions. O ! the axe will
cleave the heart of the angry enemy and also of the hoHts of evil
npirits ! 1 I etc., etc., etc., eto.

I

Daring the Sikhim expedition of 1888, near Mt. Paul on the
Takola ridge, where the final attack of the Tibetans waa made,
there was found one of the uiyHtic contrivances for the destruction
of the enemy. It consisted of an obliquely carved piece of wood,

' My Ldmaifm u» Sik^iin.

about fourteen inches long, like a mioiature screw-propeller
8t<e«iner, nnd acted like the fan of a winduiilJ. It w&s admitt*
a charm for the destruction of the enemy by cleaWng them W
pieced, a device for which there are western parallels. Andonh
was written a lou^, uuiutelligible Bon tipell of the kind a3\ei
r'a/t-rti», followed by a call for the assistance of the fifV*
dt*ities Tam-din, Vajrapani, and the Garu^a, and conclading vi^^
** phatt phai '* — Break ! Destroy ! It may also he. mentioned hew
that the bodies of all the Tibetans slaiu in these encounters vn«
found to bear one or more charms against wounds, most of tbem
being quite new ; and some of the more elaborate ones, w^Iiich (X»-
tained in their centre figures of the other wea]>on8 charmed against.
swords, muskets, ete., had cost their wearers as much as tweuty-6ve
mi)ee8 a-piece.

And for torturing one*s enemy short of death, there is the samf
popular practice which is found amongst occitlentals,* namely, of
making a little clay image of the enemy and thrusting pins intu iU

The directions for this procedure are; —

Take some of the earth from his footprints ; or better from tlie hoo»
of Home wrecked person, and mixing with dough prepare a tniall
tigui'e of ft man. On its head put thorns. Through the heart's re^'ion
thrust a copper neeflle. Then say following spell : Oni Ghat« Jam-mv
hatno hiui^fim ; during the recital of which move the needle briskly ov»t
the region of the Iieart. If this proeesK is long continued then i\it
bewitched [wrson will surely die within the day; but if done only fori
time, and the needle and thoras are again withdraw^^ and the inui|e-
body and needles oi-e washed, the onemy who is thus bewitched will oidjf
BUlfor U^iitpoi-ary anguish, and will recover (for it is agaiiist niiddhi^
piinciples to t*ke life).

" Prayer-Flags.'*

Mdf

hia J

The tall fiagB inscribed with pious sentences, charms, and prayet*^
which flutter picturean|ue!y around every I^maist settlemeat«
curiously combine Indian with Chinese and Tilietau symbolifim.

It seems a far cry from Asoka pillars; to prayer-flags, but It if
not improljable that they are related, and that "the IVees of the
Law," 80 conspicuoua in Lamaism, are i>en'erte<l emblems of Indian
Buddhism, like so much of the Lamaist symbolism.

Everyone who has been in Burma is familiar with the tall masii

fun-d<iiiig')y^ with their streaming banners, as accessories of
irery Buddhist temple in that country. Each mast in Burma is

rmounted by an image of one or more Brahmani geei^e, and the
imers are either Hat or long cylinders of bamboo framework

sted over with j:taper, which is often inscribed with pious
^ntefnees. The monks whom I asked regarding the nature of
khis symbol believed that it was borrowed from Indian Buddhism.

Now, the resemblance which these poats bear to the Asokn
pillars is certainly remarkable. Both are erected by Buddhists
for the purposes of gaining merit and displaying aloft pious wishes
or extracts from the law; and the surmounting geese form an
essential feature of the abacus of several Asoka pillars. The change
from pillar to post could be easily explained, as great monoliths
were only possible to such a mighty emperor as A«oka ; but every-
one could copy in wood the pious practice of that great and model
Buddhist who had sent his missionaries to convert them.

8uch wooden standards may have been common in Indian
Buddhism, as some Burmese believe, and yet-, from their perish-
able nature, have left no trace behind. At most of the old rocky
Buddhist sites in Magadha X have seen sockets in the rock, some
of which may have been used for such standards, although many
of the smaller sockets were doubtless used for planting umbrellas
to shelter the booth-keei>ers in their sale of tlower and other offer-
ings for the shrines. Most also of the clay models of Taityaa in
relief, dug out of the earlier Indian Stuj>as, show streamers tied to
the top of the Caityas ; and in Ceylon the old Stupas are sur-
rounded by what seems to be similar posts.*

Liimaism, which, more than any other section of Buddhism, has,
as we have seen, substituted good words fur the good works of the
primitive Buddhists, eagerly seized ujwn all such synilxjlisin, as for
instance, Asoka's historic gifts in their daily rice-offerings. The
decided resemblance of its ** prayer-flags " to the tagun-dmiig of
the Burmese is' not more striking, perhaps, than the apparent

^

1 Mr. St. A. tit. John kindly informs ine tluit the utyinology ia fa* something long and
straight + yvMt bark ur hunk -f tttiuui, a post.

' Sec figures in FsnousoNV ffwfcwy of Indi<t and Eatteru Arc/tiUcturr.

> These iiutanci'a u-pin mimething tnurv tluui the simple cloths and banners as propltia-
Utry off«iringB, which, o( couiw, art* fuund in must animistic rpligionB — from the " rag-
bufthes^of IndiA to the oharings of Uiv Uppt-r BunnL-^e and the Aino«. Anil Uif
hypothetical relationBhip between the Burmpsuaml the Tibctaiu, baaed on the affinity

410

SACSBD

homology which they present to the Aaoka pUtars. They aif
called by the I^ilnias Da-cha^^ evidently a corruption of the Indiio
Dhvajoj the name given by the earlier Indian Buddiiist^ to the
votive pillars offered by them as railings to Stupas.*

The planting of a LSmaist prayer-flag, while in itself a highh
pious act, which everyone practises at some time or other, doesuot
merely confer merit on the planter, bat benefits the whole country-
flide. Aud the conclnding sentence of the legend inscribed on the
flag is usually *' Let Buddha's doctrine prosper*' — which is practi-
cally the gi»t of the Asoka inBcriptiomt.'

Chikksr LOXG-nousK.
Or Hor»e-Dr«p>ii, " Loii|[-niii."

But the Lamas have degraded muih of their Indian symbolism,
and perverted it to sordid aud selfish objects.

The ]>rayer-flags are used by the Liimas as luck-oommaiiding
talismans; and the commonest of them, the so-called "Airy

nf tluHr lanffiUfifCiB, dM« not count for much, ms no r^al racial nUQoo has yet becdn
|>rovecl. Probably rt-latwl to the84! prayt-r-flaes arp the stone pilUre called mmuU or
polos I wei-k.in). found in western 8u-Ch'uan in Cliiaa, and figured by Mr. Baber ("A
Journi'y," I'tc, Sot/. Gtoy. Sec. Svyfit. Pirytrt, i., p. 19).

1 dar-lc)i'of;.

' Ct;yxiK(mAu's Siupa uf BurAit.

« Aj* th*! legond iwunlly liears a Hon luid a tiger in its upper comers, while b^Icnr
nre a Uaru<,U-bird And dragon (\agn), it seems not iiuiNMsible tlmt thesis may Im^ re-
Intefj to tli<> Hurnmunting lion »nd tlic Ho-ralled g**f»v of A^oka'it pillartj. The rtt««
related t^i Hu« vri-rtion of tliP IfUiiiuist «tnndanl an* iHjmewhat Bugg«itivc of the Vedic
rite of " nuHing Indra'a l»annor,'' which in lt« turn ia probably thv ohginaJ of out Ma}-
poli>, and A^ka's pillars Be»n to lutve betm sotnewbat of the nature of the Jaya •
Umiftui.

PRAYEn AND LVCK-FLAOS.

411

liorae," seems to me to be clearly basefl upon and also bearing the
tme uame as " Tbe Horse-dragon " of the Chinese.

This HoRSK-DRAGOS oT " Loiig-hOY&Q " is one of the four great

aythic animals of China, and it is the symbol for giyiiideur. It

Is represented, as in the figure on the opposite page, as a dragon-

''headfd horse, carrying on its back the civilizing Book of the Law.

»

cv CV O ^^

]^'<mKm6'

^g^^W'l

ThK TlilKTAN' LT_\G'Uoit»E.

Now this is practically the same figure as "The Lung-horse"
(Hteraliy " Wind-horse ") of the Ulniai.'^t flag, which also is used for
the expressed purpose of increasing the ffrarultmr of the votary;
indeed, this is the nole puqwso for which the flag is used by the
Tibetan laity, with whom Ihese flags are extremely popular.

And the couversiou of "The Horse-dragon *' of the Chinese into

413

SAVHISD SYMBOLS AXl) CJfARjaS.

Til

the Wind-horse of the Tihetans is easily accounted for bv a
fasion of homonyms. The Chinese word for ** Horse-dragoo
LoTig-ma,^ of which /-o«/;=l>ragon, and »ia — Horse. In
where Chinege is practically unknown, Long^ being the
word, woold tend to be retained for a time, while the qnalifi
word, TTto, transilated into Tibetan, becomes " rta.** Hence we
the form " Loug-rta." But as the foreign word Long was
telhgible in Tibet, and the symbolic animal is used almost wl
for fluttering in the wtHci, the " I^ng " would naturally
changed after a time into Lung or " wind,** in order to gcrt
adtne meaning, hence, so it seems to me, arose the word
rtfl,* or ** Wind-horse."

In apijeiirftnce the Tibetan " ^unflf-horse" so closely resem!
its evident prototype the ** Horse-dragon," that it could easily
mi^aken for it. On the animal's back, in place of the ChiDe»-
ciyilizingBook of the I^w, the Lamas have substituted tbe Bod
dhist emblem of the civilizing Three Gems, which include
Buddhist Irftw. But the Tibetans, io-their naual |prdiH way, vi
these objects as the material gems and wealth of ^ooJ Ttick w
thit( horse will bring to its votaries. ITie symbol is avowedly a
Iuck*commanding talisman for enhancing the grandeur ' of t
votary.

Indian myth also lends itself to the aiisociationof the horse
luck ; for the Jewel-horse of the universal monarch, such v
Buddha was to have been had ho cared for worldly grandeur,
carries its rider, P«j/a«u«-like, through the air in whatever direc-
tion wished for, aud thus it would become associated wit
the idea of realization of material wishes, and especially weal
and jewels. This horse also forms the throne-support of the niythi-
cal celestial Buddha named Rnfnn-sanibhava, or " the t7«w/-born
One," who is often represented KyuiboUcally by a jewel. And wf
find in many of these luck-fla^s thut the picture of a jewel take>
the place of the horse. It is also not-able that the mythical peopl*"
of the northern continent, subject to the god of wealth, Kuvera,
or VaiRrnvana, are " horse-faced."'

Tlie (lags are printed on the unglazed tough country pa]

> DtmouTiKR, 0p. dU P- 80.
2 rLuh-rta; titiotlwr fnmi ot epettiiig nomi'times, tliuugli rarely, met with, in kLun
rta, where k/jwA U said Co uioaii "ytuu* of birtii/'
' T^ Tgym.

rhicb

^with

era, '

hung upon the ridges of the houseti, uud in the vicinity of dwel-

» lings. The printed text of this sort of flag varies somewhat in
the order in which the deified Lilmas are addressed, some giving
the first place to St. Padina, while ot tiers give it to the celestial
Bodhisat, MaiijursT ; but all have the same general form, with the
horse bearing the jewel in the centre, and in the four comers
Lthe figures or the names of the tiger, lion, the monstrous garu4(i-

I

bird, and tbe dragon — the tiger being opposed to the dniki-ii.
accordance with Chinese mythology, as figured over the pa^c.
A translation of one of the prayer-flags is here given ; —

Hail 1 Vatjithufari mum ! (i^., yellow
TIGER- Maiijusrrs sjiell.) UON

Hail! tuthe jewel ill the Lotus 1 Hw*tl
(i.*., AvalokitA'a spell).
Hail! to the holder of the Dorjo! Ham I (i.e-^ Vftjni}*ni-

spell).
Hail ! 10 Vajrasattva (The Diamond-sou led one !)
Hail ! .Imnrtthnihiljtiu-itnlitft jtwOJtd,

[The above is in Sanskrit. Now follows in Tibetan : — ]
Hero ! May all of the above (deitle-s whose spells have been

given) prosper [here is inserted the year

of birth of the individual], and also prosper —
the Bodt/ (i.£., to save from sicknesft),
the Sptedi (i.f,, to give victory in dUptitatioos),
and the Mind (i.e., tu obtain all deeiree) ;
OARXTpA. of this year-holder [above specified] DRAGON.

and may Buddha's doctrine prosper !

Here it will be noted that tbe three great celestial <Ufen»oi-w
fiiiei of Lilmaism are invoked through their spellEi, namely : —

1, Mahju^riy who conveys wisdom ; 2, AvUokitOj who saves
from fear and hell; and 3. Vajrapdiii) who saves from accid^it
and bodily injury. And in addition to the above are also given
the spells of : 4. Vajnisattvay who purifies the soul from sin j
and 5. Aviitdyua, who confers long life.

It is interesting to compare with these Tibetan lack-flags tbe
somewhat similar prayer-Hags ^ which the Burmese Buddhists
offer at their shrines. " These," says Mr. Scott/ " are fancifully
cut into figures of dragons and the like, and iu the centre ooutain,
in Piili or the vernacular, sentences like these : —

" By means of this paper the offerer will become very strong.

" By the merit of this jjaper Wednesday's children will be blessed
by spirits and men.

** May the man born on Friday gain reward for his pious ofiier-
ing.

" May the man bom on Monday be freed from Sickness and the
Three Calamities."

Ky«t ftba-taiug. » fU BMrMan, t. p. 235.

416

SACRED SVMBOLS AJfD CHAUMS.

Th» second form of the libettui lack-flag if* called <M-p^
It is of a long, narrow, oblong shape, abont eight to ten incbKn
length. This sort of flag is for tying to twigs of trees or U
bridges, or to sticks for planting on the topa of hills. Its test la*
generally the same arrangement as form No. 1, but it wants tM
horse-picture in the centre. Its Tibetan j>ortion usually clo*»
with **Alfly the entire collection (of the foregoing deities) prosper
the power, airy horse, age and life of this year-holder and make
them increase like the waxing new moon."

Very poor people, who cannot afford the expense of the printM
charms, merely write on a short slip of paper the name of thip
birth-year of the individual, and add** May his lu)uj~hoi*se prosper.'

One lung-horae for each member of a household must be plMtftl
on the third day of every month (lunar) on the top of any hill nwr
ut hand, or on the branch of a tree near a spring, or tied to lb«
«ide.s of a bridge; and on affixing the flag a stick of incense is
burned. And a small quantity of flour, grain, flesh, and beer are
offered to the geniits loci of the hilt-top by sprinkling them around,
saying, So J iio! Take! Take !

A more expanded form of the luck-flag is the Gt/ai-taan dm-
TOO, or *' Victorious banner,^ * which is generally of the same form
as that first mentioned, but oonttiining a much larger amount ol
holy texts, and also usually the eight glorious symbols, of which
the lotus forms the base of the print. It prospers not only lucfc
in wealth, but also the life, body, and jwwer of the indindual^
and seems to contain also si>ells addressed to the goddess Durgt,
Siva's spouse.

The Vast Luck-flag. This fourth form of Lung-ta is named
"gLnh-po sfoh ry^fin,' or "That which makes vast like the Ele-
phant." ' It is pasted to the walls of the houses, or folded up and
worn around the neck as a charm for good Inck. It consists of
crossed vajnis in the centre with a Gamda and a i>eacock, the
jewelled elephant and the jewelled horse, each bearing an eight-
leaved lotus-disc on which are inscribed the following Sanskrit
and Tibetan texts. The other symbols are " the eight glorious
symbols" already described.

1 jrbyod-pon.

) StiaidiiiiM roitduriHi ititti Saiutkrit ns Arya dlivaja iijn'a-kt?yiir rano maharuU.

' gLari-|Ki sUib'i-^yiiB.

LUCK-FLAGS,

417

And around the margin is tbe familiar legend ** the Buddhist

eed," repeated several times, also the letters of the alphabet,

jether with the words '* May the life, body, power, and the

biry horse * of the holder of this charm prosper his body, speech,

jd wishes, and cautie them to increase like the ^'rowing new

>on ; may he be possessed of all wealth and riches, and be guarded

iinst all kinds of injury."

In the upi>er left hand disc: '• May the life of this cbarm-hoider be

sublimely (like the flight of the garuiia hei-e reprewetited). Om !

aai hvhana W W t/e HwCtha ! Om ! Oin ! wirftit kuta katn gntn kata

yo nitta snh tea »/t: RivaJiH .' Om ! ktli kill mill mili knrtt kunt htlni

ye HictlfM ' O I Muy the Jifo of this charm-holder be ini-sed on

>!

In the npiier riglit-hand diiw : ** May the bodi/ of this cliarm-holder
raised sublimely (liUo the flight of the peacock here represented).
ij / t/ei' yer hohatia t/er t/er tje avdhd/ Om I aarba 7'atha*/atti Miri
%iri bain bata miri miri miii mili ae bat<t *arba gaia-gata gkramoim
■fm ijnt'i-fjata shramana tiarba ! O! May the body of this cliaim-

If-r be raised on high."
In lower left-hand dise : " May the power of this charm-holder be
liiaed sublimoly (like the precious elophiuit here represented). Om /
ier uter hobana mer mer ije ttmihti ! Om «arva dhartt dharn bara dhartt
\i kha ye swAhd ! iSarra kiit klli na hnh kang U sarfxt bhara bhara
imbhara mfiif/hara ! O ! May the power and weuitli of this eharm-
bolder be incr«i»ed and all the injuries be guarded againsl.

In lower right-hand circle: "May the ' Airy hoi-se* of this chjirm-
holder be i-aint'd sublimely (with the celerity of 'the precious hoi-so'
here represented). 0»i* / htm lam hohana lam lam Utm gtvOJul ! (hit t
Sarxia kara kara phai ! Sarbha dhurtt dhnrn na phat / >S<lrbil kata
hnfa kuta tut pftai! Harba hili k'di ua phut f Sarbha mala nutla
efrfihd ! O ! May the ' Lumj-hor&e ' of the charm-holder be raised
on high and guarded against all injury."

In the central disc over the junction of the cross Dor-je is written :
•' Om / mM 1/(1 rani jiweuti ije gwdhd ! O I May this charm-holder
be given the undying gift of soul everlasting (as the adamantine cross
Doi-je hei-ein pictured)."

■ In planting these hiek-flags n special form of worship is ob-
served. And the jdanting of these flags with the due worship
is lulvised to l)e done when ever anyone feels mdiappy and down in
luck, or injured by the earth-demons, etc. It is called "The
great statue of the Lung-horse," and is aa follows ; —

First of all is made a rice-oMerlng of the iiwivenie, uuiler a yellow
(Stnopy, but screened on the four sides by irurtjiius of diH'erent colours,
blue on the autt, red on the south, white on the west, and black on the

uorth. The canopiw are to be fixed in the end* of a perfect eqwA

bet ill the four directions, around which are the twelve-ye&r cvcle. \w
nine cakes (faii*) representing the nine Me^as, eight lanipa re[
ing the eight parkha, eight ptanot«, twenty-eight constellntione «
five Tonna^ five ifltUt (hdiaII balU of wheateu dour oflfered to dem
ran8om)f five nrrows nnth silk streamers (mdA-diir) of the five Jiffei^ct
colours, and many more vkUi rififan-hu and 'jiait. The alx>ve must I*

F-arranged hy a pitu'ticMl man, and then the ceremony begiiit> with tl»
lingers in the pi-oper attitude of the twelve eyclo of years, and reritB
tion of the following in a raised and melodious voice ; —

' Ktfg ! Ki/e ! In the eastern honxon fi*oui whore the aun ri^w, i'

^ ft r^ioii of titters, hares, au I trees. The enemy of the tre»*s is the Iroa, '
which is to Ih> found in the western horizon, and whore the euemv. tlx
life-cutting bdUd-ilevil, is also to be found. In that place are lb'-
demons who injure the life, body, power, and the * Xun^-horso.* The
devil who com mauds them also lives in the occidental region : hti isi
white mun with the head^ of a bird and a monkey, and hold.^ u whitr
hawk on the right and a black emou-rod on the left. Ob ! Bird wi<l
monkey-hea^led demon ! Accept this rajuom and call back all tb« iti^
juring demons.

" A'yc / Kyf ! Tn the southern horizon is a region of horses, snokn^.
and fire. The enemy of the fire is the water, etc., etc. O ! Rjvt Mid
pig-headed demon ! Accept this rau.sum and call back all the injuring
demons." .........

" Ktje ! Ki/e! In the boundary of the ROuth-eaRtern horizon is »
yellow dragontiendod demon. O ! Dritgon-headed devil ! Accept thif
ransom and cnll back all the injuring devik.

" Ktff! Kiirl In the bcjundiu'y of the south-western horizon is ■
yellow sheep headed womiin. 0 ! Sheep-headed she-devil ! Accept
this ransom and call hack all the injuring demons.

" Kiie! Kyt! In the boundary of the nort'fi-westem horizon there
is a yellow dog-heailed liemon. 0 ! Dog-headed devil \ Accept tlm
ransom and call back ilII the injuring demonii;.

" Ktff ! Kife ! In the boundary of the north-eastern liurixou there
is a yellow buLl-heiided demoness. O ! Bull-headed iihe-devil I Accept
thin ran.<4om and all back all the injuring demons !

"O! Upset all the injuring evil Kpirit:s. the Ul-natured devils, the
demons who injtu-e the life, body, (xiwer, ami the Zu)t</-hor»e, the
wan^lering demons, the ill-lurk of bad ' A xti'/- horses/ the feuirful
goblins, the bad omeu!<, the doors of the sky, and the eArth, and
the itijuries of all nudi^atiitit d>n'ilu.

" May we be freed fioin till kinds of injuries and be * favoured with
the real gift, which we earnestly seek I ' "

*' May virtue increase ! '
" Globy ! "

i^S^^^jadk^^zis-'^^ip^ti^^n^i'S^^^

Thf "Vast" Lvca-KLAii
(Beduoed f.)

hiMiti*Ii[?t>^4l^m^ I i-t-i-f f -f ^

;*cjx;>^*i*^#*| " ,.-':, ■•.

^it|'#>?iAUii^^i^viii m

vi^Hititiiiiiiintiiiffiir^

IXH'UH iSAi'HiriciAi. KrrHJitot uk thr TnicrAX lUix Hiti.iraioM.

(Bmlurwl I.)

XVI.

WOH8HIP AND RITtTAL.

(iRSIill' aud priestcraft bad no place in primitive
Bufiiihism. Pious regard for admirable j>ersoQg, 8Uch
as Buddha and the t'ldera, and for ancient cities and
sjicred f^ites, was limited to mere veneration, and
usually took the form of respectful circmuamhulation (usually
three times"), with the right hand towanis the admired object,
as in western certMuouial,' and this veneration was extended to
the other two members of thR Binhlhist trinity, namely, Buddh
Word or Dhnrma, and t.lie Asseinlily of the Kaithful.

After Bnddha'H death such ceremonial, to satisfy the religious
eetii^e, seems soon to have orystaUize*! into concrete worship and
MUiriticc as an act of affection and gratitude towards the Th

M

%

> For instance, as in tiit? Scotch tiighlniidi*. "to mnke lltr iln^sit" or walk thiitt! in
tliedirMTtioii of thi' sun's ctmrHf around Umjm wlumi iJii'y wifh wpH (itoumN-Ct'iUKii,
AVvM thr. i/rbrititt Iq tke Uiuuiatftu^ ij., 1«4). \Vc alao follow the Mine rulr in |uu<t»ing
(IccAtitm nniiul I'ur ilinncr-tnhlcs ; and it is tlio Uireotlou in wliich cattle LtvjmI mit
the com.— Of. riwiithAiitaf p. 28/

ORIGIN OF WOKHHIV.

Holv Ones ; and it was soon extended so as to include t!ie worship
^^f three other tlassea of objects, namely (l)i J^odily relics (i^ar-
^■r/iC'a); (2), Inmgf.s of Hmldha's person, etc. {Uihifttika) ; and (:•»),
^We>>tments, utensils, etc. {Parifthogihri), And in justification ©f
"such worship the Routhern Buddhists quote the sanction of

Buddha himself,^ though of course without any proof for it.

*k And we have seen how, in the objective phase of Buddhiana,
ami especially in its Tantrik developrnt-ut, ritual is elevated to the
front rank in importance, aud binds
the votaries in the )iondf< of sacerdo-
talism and itiolatry. Even in southern
I Buddhism there is a good deal of
priestcmft. The monks draw out horo-
scopes, fix auspiciout) days for weddings,
etc., and are sent for in cases of sick-
ness to recite the scrijitures, nnd the
jnrii as a charm against snakes, nnd
evil spirits, and devil dances,*
But in Lamaism tlie ritualistic cults
are seen in their most develoi>ed form,
and many of these certainly bear a
close resemblance outwarilly to those

» found within the chunh "if Home, in
■the pompous services with celibate
and tonsured monks and nuns, candles,

» bells, censers, rosaries, mitres, copes,
pastoral crooks, worship of relics, confession, intercession of "the
Mother of (Jofl," litanies and chants, holy water, triad divinity,
organized hierarchy, etc.*

1^ It is still uncertain, however, how much of the Lamaist
symbolism may have been borrowed from Roman Catholicism, or
i

A Lama I'uisst."

1 Rabdt'* Eatt. Jtfon., 316.

a " After tito conrhuion of t>ii> i>eriih(>ra (in tlw nvinth of Kliata [July] in thp ^od'it
teuiptes}, Uu'olBceni, etc., onpa^d in it, inctudinff the i-lcpluntA, liavi' ccn'ninni4« fur
itli*' conciliation of lesser divmitie't nnd evil spiritj |ierfi>rni«l, calltv.! Balibnt-nvtimH,
Gar&yakuii-it^liina. »ad \Valiy;ikiin-netJnia, TlieHAlilml-nt^tima is a devil dnacp i»fr-
formydfor firt^diiysafUrrtlu? pLTalu-raby a chxtun of peru>iu, tuinrH] BaJifnil fraMmfM<i,
eupprinr to ti»e Yakdraso or dmnl-dancers."— /tiywrf (/.*■»«*■« T^nvrt f'ommiuioners,
O-ylon. 1872. p. 6i»-82.

' After (Morgi. • Cf. Bvc.ii..fia

7

^wrtti. Large Christian communitieit certainly Kriat«d ift
' w«it«i u Chin*, near the borders of libet, as early a.< flip it-veaxi
century A,n.*

ThaB bafl it bappened, in a system which ackin>\vi ..
Creator, thai the monks" are in the anomalous jx^^itioii ■ -p-^ir-i-
a host of exacting deities azK) demons, and hold the keys of beD
and heaven, for they have invented the common saying, "^1011)001

■ M ^ngUi-Ui, ov*r thr eastern bnnliT of Tibet, b an pdict atone, erecud (7
the CbinMi^ cmpefor T««miog, 780>788 A3, vfaich c»ota.inB «n aocount ol ^
arriral of the miaaionaiy Olopan (probably a Ounwe form of RAbbaa-nwok) fpB
Tat'«in ( Romaii pmpirvX in the }rear cqulralent to a J». 68fi. bringing aacrcd boofa ai
isufTM : of tbe tmialatioa of t^ aald books : of the impcriaJ approval of Uip dotstim,
and pefmiHioD to t^ttch H publicly. Thirc follows a decree of llw e.zn|ifr<>r TaiUttHli
a vtiy famous |iriace, uaued in ras in faviiur of the nw doctrine, and unksini *
church to be buiJt in the square of Teacc ami Jui^tice at thi? capital. Tb*.- empHrrt
portrait vms to bv pUc<-d in the cburch (in the mj-ol gdnl»^^ of luifan). EaoCcm^
(650-6SS, thp devout pAtr>»i aleo of the Buddhint travr!]«T Hju^'n T»tAag) coiituiard t»
favour it. — See Yri.B in Marco Pul'^, ii., 23, whrre a photof^raph of t}w in6cripU»n a
giv^n. The t^trt alun states (KiBCHits's OAVjmi flliutmta\ tluit in fiie yi^-ors 006 as4
713, tlie BouEes, or Buddliivt idiilatroutt |)ri«<«t8, niified a Itimult against the Chriitbua.
which waa quelled by order of the emperrn* Yveo-8un-ri-ta*i.

The Mnharamadan traveller, Abu Zeid al Hassan, writing in the nintit centiirr
(Bbcacdot*s traoat, Lond.. 1733, p. 42). states that "thousands of ChrJstiaiu ** wrr
inaMacrcd in S. W. Cfiina.

In t)ve tii-elfth centur)- JengUit Khan aiid his tuoceason were wen inclined u>
Chrifitianit}' ; his principal wife waa the daughter of king Ung Khan, who ww *
Cliristian.

Ill the thirteenth century- Marcu Polo found in the norlli of Yunnan a few Nestortaa
Omstianu.— Yrr.E, J/./*., ii., 53.

'* In 1346," writes Hue {CAittete Smpirr^i^p. 141), ** Plan-Carpin was sent to the grvrt
Khan vt the Tartars by pope loniicent the Fourth. .At Khara Kltoroum, tJie capital of tlie
Monf^U, he saw, not far from the palace of the sovereifrn, an cdiftce on whidi wa* ■
little cross; 'tlu-n,' ^ays lii>, * I was at tlie height of joy, and suppoainf; that there must
be sointt ClinKtEaiiA Th«-rf, I t>nteri>d, and found an altar niaj^uficentty adomrd : thftv
vrt'Tv r«^|>ri>Ht'Mtatio()M of tin* Saviour, the Holy Virgin, and John Lhr Baptist, and a laf|;e
silver crosit, wit-li pearlis nnd other ornaments in the centre : and a lamp with eight
jets of light humi'd before the altar. In the sanctuary was seated an Armeaiaa iwak
of swarthy cmnplexion, ver}* thin, wcarin^^ nothing but a coarse tunic reaching only
down to tho niiddli- of his log, and a black mantle fasteaod witli iron rlnsps.* *'

And ln13S6 iKtrrA reached pope Benedict XII. from suveral ChrisUau Alans holding
high «tfTice at the court of Catnl^aluc, in wliich tlu'y cnnvey*>d their tugent request for
the uominatiuri »I an arL-iibishop in »uccejwi<ia to tlie deceased John of Mnnto Corvino.
John MarignaJli says of thcM- Al.iiw tliat in hi« day there were aO.Ofn) of them at thr
gn-iil Khan's Bervi«'. wnd nil at least nciminally Christians.— YciK, MP., ii., 164-

AjhI ill the fourteenth century, stiU tn-fore Tsong Kho)>a's era, not only wrrr
miamiotiarii't* of the Roman Church esfiibliahcd in tlio chief cities of Cliins. but a
regular trade wnw carried on overland b*-'twiM»n Italy and China by way of Tajii,
Astraoan, Otrar, and Kaiiml.— Vclk's Mam Polu, u ISo; Couf. also Thf Xfstonaru<Mit^
tAtir Riiwitt, by Dr. Badobb ,

THE Oi

'Lfuna in front (of the votary), there is (no approach to) Gocl."
^nd so instilled is such belief in the minds of the laity that no
iportant business is undertaken without first offering worship
sacriiice.

The necessity for offerings at the phrines of the images, etc., is
low insisted on in all the forms of Buddhism.

The regular offerings will be detailed presently. But there is

10 limit to the viiriety of thiugs that are offtrred. Wealthy volaries

>ffer art objects, rich tapestries, gold and silver vessels, jewels, and

le plunders of war, including weapons. In Burma, some of the

irlient knitting and embroidery efforts of young girls are devoted

Buddha's shrine, along with American clocks and chandeliers,

^ins of jam and English biscuits, sardines, and Birmingham um-

>rellas. And most of these, and still more incongruous objects,

fare offered on Lilmaist altars ; even eggs are sometimes given.

We have aheady seen the general form of daily service as prac-

tif*ed at Potala and lesser cathedrals and temples, and by isolated

luionks in iienaitage. Here we shall look at some details of jmr-

ticular acts of worshi]j and celebration?.

Personal ablution is enjoined, as a sacertlotal rite prejtaratory to

worship, on the principle of purity of body being emblematic of

purity of heart. But this ceremonial purification seldom extends

^to more than dipj>ing the Lips of the fingers in water, and often

even not that, for the Tibetans, like most mountaineers, are not

remarkable for their love of waler or soaj).

» Before commencing any devotional exercise, the higher Lilmas
perform or go through a manceuvre bearing a close resemblance
to "crossing oneyolf,'* as practised by Christians. The iJima
gently t^juches his forehead either with the finger or with tlie bell,
uttering the mystic Om, then he touches the top of his chest, utter-
ing Ah, then the epigastrium (pit of stomach), uttering HCm. And
some Lilraasadd Sva-hS, while others complete the cross by touch-
ing the left shoulder, uttering Dam and then Yam. It is allegwl
that the object of these manipulations is to concentrate the jmrts
of the Sattvttt namely, the body, speech and mind, upon the image
divinity which he is about to commune with.'

1 lite Sv&lia, etc., arc licid to mean knowledge (Von-ton) ami » kind of A'lVfMa
|fp'rin-)a4), and the Hvl- ayllubk's are myBlically givcD the roUowing colouni from
fibovc dowuwnrdfi : wliitv, r*\l, b)ui>, yt'Iluw axid gn^iu

w^

pv

434

WORSniP ANJi RirrAL.

In the worship of every Budilhtst divinity there are sevou it^"^
nized 3tHges,' evidently framed on a Hindu iiuxiel." The stJig»
are*: —

1. The Invocation — Calling to the feast or sacrifice.

2. Inviting the deity to be seated.

'A. Presentation of oiferinge, sacred cake, rice, water, flowers, in-
cense, lam]>9, mut^ic, and oecaHionally A m<in4<^ln orroagic-
circle offering, for which there is a ii]>ecial tuanuaL

4. Hymus in praise.

it. Repetition of the si^ecial spell or mantrnt

6. Prayers for benefits present and to come.

7. Beneflirtiun.
-Miuiy of the Lamaist offerings are of the nature of real 3a<.*rifioe.

Some of the objects are destroyed at the time of offering. Cet^
monies to propitiate demons are usually done after dark, and the
objects are t.hen commonly thrown down '"' dtliljfire" Frequently
the SHcrifice iH given the form of a banquet, and accom]>anied bj
games aiwl sacred plays and dances.

What are calletl *' the Essential Offerings or .Sacrifice " * geem to
represent the earlier and purer offerings of Indian Buddhism, and
are little more than tlie fresh-cut flowers and incense which were

1 Tn>.. Yan-lae-bduii.
* III tliv lliiidil wurship of a deity Uierv are sixteen stagM of wremoniAl adonUaia
fnlliiwing un the Invocation to rome idmlAiu), and tlif> Tn\'itAtion to be seat«d (dt«ai.

I have italirized thnsv stages which in-

7. Akshjit, offering ricp.

8. iNwAjw, oflcring flowers.

9. D/iup(i, nnerins iTicciiac.

10. DijM. (iffenns; Inm]>.

11. JVnii'irfyn.offfring food-
is. AchniAiia, seond <'fri;rinA n\ watrr

to rinse inuutli.

13. Tombuin, nffpiing l>ctel.

14. Supari or pugn. ofToring Arcca nut*

15. Daksliiinft, ■"•fftTins iiirtncy.
1ft. Niziij.tti, waving li^lita or catiijdKir

It may also be cnmpftrcd witlj tlic Jnina ritual by Dr. J. Buboi«s Indinn AtUi^uaeih j
i.. 367. »tc.

■ Another pnumeration giv(?9 : 1, Salutation : 2. Offering; 3, Onnfesaioa of ai»j
(adig-'a'agft) ; i. Rt^joicing (yld-rang«) ; 5, Exhortation ('skul-wa) ; S, Prajren lor I
temporal and other blessings (gaol-gdob) ; 7. Prayers for spiritual blessing (bgho-baki
* Ner-spyod mch'od-pa.

and in (lat-h stage ttMntrat arv cbantfd.
found in lUo above Lftmaitit ritual :—

I. PJMya, wnahiiig the idol's fwt.

2- Axgha. washing the idol's tianda.

3. Achinaoa^ offering water to rinae

ni'iiith.

4. Snanm baUiiiig the "l J^^ Uniaa
j^„] I dresa&ndbathe

5. Vabtni. dressing tht- [their idolK only
I niicf <ir twice

J A year.
U. Cbandau, offering sandal wood, itaff*
run, or hoti pnwder.

idoL

STAa/CS JiV WOJtSHfP.

425

iHtomary offerings even in the seventh century, at the time of
[iuen Tsiang. These offerings are set uijon the altar already de-
ihed, before the image worshipped, accoTni>anied by the rhyth-
tnic rerital of incantations and music.

These " essential *' or necessary offerings, which are needed

ism

'f^if^^^dk'

^^H of the Units.

I in every service of worship, are seven in number, and each bears a
I s|>ecial SaiLskritic name de:$eriptive of its nature,' and must be

I ■ 1. v4r*^A<nii fin TibKan rA^A>,nrf'Kovll<<ntdrtnkiiig river wattT.
2 f'li liynm (Tib., ;«A-*i*/*f, or tlw* c«oi wAtar for woiihing ftvt.

3. f'ukk'ff iTib.. mr-totf), flower.

4. Itku-pt (Tih^ du-p6), incrnfii* fumoit.

5. A-loke (Tib., miiti-ySAl^). lamii.
0. Gtm-dke (Tib., ti-rArtA), porftimed water Tor anointliig body.

7. JVai-ri'dya (Tib., :^W-;r|>, ftacrwi fwxl.

8. ^afita iTib^ mi-iuoi), eynitKil!4.
Ttiis onlrr in rvvi-raed in Mtabluliod churcli and Kar~tfyu-pa tmiples when doing a

oertAin kind of tutcUry deity's worsliip. The liimaist arrnunt of the history of thiuw
aftfriii£8. U tlut each -wha offcrt'd tn Ifuddha hy snme cfU-!«tial or nthor pftrsom
namely ■ —

^r-yA<fjM.— Indra, the king of ipxls, offered thta, tlic water of elght^fold virtur*. to
X\\r Buddha fnr fifi-ocral use.

/\i i/^rtin,— gTsiiir-na-rin-ch'rn, the kinjf of the Nagaa. offered s'atvM/$il^ tlie purify-
ing water, tn the IliiddUa for washing his feet.

I'ukk-pe. — (iHitgit I>%-i, Ui<! lietidcas, offered a flower-nwary h> the Buddha for
drcornting hiit liead.

Dhu-pi.—"T\w glonoiis Kbeu," the incenBe-acUer. offered awfet-anu'Iliiig incense to
the HuddJia.

A-toki-~'Vhc ({old-handed king nffi^red the darkncas-clcarin]; lig^t forinvijfoniting hia
ryf».

* mch'od ymi. f s'ab^ C-ail. J dug-spo^. (| drl-cli'ab. J| zal-za^.

43e

WOHSiifF AND HiTUAJ^

I

I

placed in the bovis almtdy deflcrihed,* and in line in tfap
onler. In the third and fourth bowU on fhe top of the riceb«(»]
should be placed resjiectively a flower' and a stick of mcen!*;»i
in the sixth bowl i«hou)d be placed perfumed water; and l&^tl5i
cake, into which have been incorporated a few filings of the prpoue
metal»'; but Ihe^e details are only ob*ervetl on s{>eciaJ octasiani
Ordinarily all of the bowla are tilled with plain water. On plv*
ing the above offerings in po:ittion in the order noted, the benri
of a full service of worship is obtained by merely chanting tbe
following hymn : —

dwi-^i SiVfVut ! Which being interpreted is; **Come! Coinr!
Om! The Thunderbolt I Tartake of these offcringft : Excellent n*yi
water for drinking, cool water for washing your feet, flower- f"-
decking your hair, pleasing incense fiujies, lamps for lighting ibr
darkness, perfumed water for anointing your body, sacred food, the
music of cvmbals ! (here the cymbals are sounded). Eat fhllv.

But the high-church Lilma, or Ge-lug-im monk, must chant a
longer service, which us noted below.*

GMA-idU.— Zur-|>lmcl-lnf^|M, tlH' King of liandtrms. tifferi^ ZViVAV/, thouodimc
•omt, to the Huddha for n'fiv6i;fnf^ his body.

yai'tritlya. — Mgoii-^natliU'tuetl-dAnu nthikni data laB-absrin (Uii^ lord]r*c-fh«id+'
give; Uu! liouw*<i«'UiT, ottered tbc food of hundred taaU-s to tbe Uuddhft for lUfiprft-
tag h)8 hcjillli.

Shofitit. —TUp divine and Naf^-mnithK r»ffen>d <7jt/*jiijmn,tlie pleaMut music, U; tjw
lliid(.lti.i fnr (')tit'rin£ hii t-Are. Tin- Huddtia Mcsiii-d i-ach of the ofTnings, uid fiact
thou tlicy are <:t>n«id»Ti'd nacre*!.

' S<»^ p. 2W7.

1 Th<^ ll«wi>rs most coiuiuQitly itsed for this purpoac at Lhasa luid M)ld in bouth»> nr*i
tJu> tmnpltfi, nrt> thf common nmrigold {Cal^nduki — Tib.. f;ur-Kum me*tug), and w1iit*>
iuid hlur aMtefH (skal-bzau), and hollyliocks.

1 See xnnext^d figurtr fur the bhtck cuntaining thrse t»cta]a iiuttncd HinH:h'i-n
brdar-ni, [or ivV^ma]) ; the inctalH are usually gold, silver, c<ii>|ifr, braas mid iron.

* iVittito rr»r»in/rtfyiiyfi / jVawo BAttyamile r*tjixi mru /iMttminyit TulAa'/titiit/n tu-i'itt
Mr 'jMiyayruu li»(Uiiuii/ti / Tfu/ytiMit .' (tm Vajm rhf/iiri / MiiAaUnihttMtlltu t'ap< !
i\titAabtKfJii»MHKlofi (uriiH KnttiMmi i'ajni ! Sarlxi Jatrma nwnfami bi^vdAitHa mjfu «m7M '

ThiK miintm inviti's all thi' Jioaa and tlictr (C4^-I<>stia)) bOIu). f>« / .Vqmo (lAn^axt
ffihpf Afiu iMjaiflt f Tiilhoffdlaifii / Ariiaie mmtlj/iiht tan /JitrfAtiyii/ TadtfoiXn t tim!
fmkfK ftnkjH tmifiti / i>»kiH4fH puApetK yuAptwdb^itrt / jmttfte utmht^tM jnedMI TMe
should be repcattnl sevfn timoa, afti'r whidi the uiagio-circlc and fo<Kl |:rain» slkniU
be offered. When the Uwnp is nfl<Tfd. thi- following sliould U- rt'pe«t«l —

" 1 Arraiigc MiIb lamp with great rfverenoe,aQd offer it to the Bnddha, the law.atnl

vpHsels of rice and <jf cake. Thei*e are placed in four rows, the

tlif Order, Thr"Uy)i fhi' powrr uf Una virtuoiw »I<i-J, let mf ho ixiKscanfd "f iUiuui-
mitiiig knnwlfdg'S aitd let the nnitnal iM'itigti hv olfan-il nf tin- mbtty inipuritit-K which
surrounds thorn.''
Tliun he miut rw up, and Johiiiig his hands In devotional attitude, rliant ** Tlif>
Linvitation " :—

i **lbeg 3n>u O Patrons of tho animn) beings! Pcmon>\*anquifll»ng gods! Jiiias
and your nrtinues ! to nppr>:>at'h this humblo dwelJing. I bt^g yoxi, tnerciful ownew of
miracles, to approach this hunnblr- dwfUing and ri-Cfin- thti«t' offrringn."

[Then hoWinjf haiidi hiTiz-intally, Itow do-mi and say :— ] " I bnw down hplun- the
Lonuut of Ihr thpM- fim*'s and <ti thi- t^-n dirr<-tians, and )>cforc th*' prix-ioue Tliree
Holy OnPK with grratpat rpvorcnro and oceans of praise." Om J Xanut Jdaijutritftt
XiiMiute* .H**-/^'/ Xnuto uUitrntfu-it/rnloiilitt f [how down at, once at each recitation of
this mUHttyi].

Tkt PfrnittatioH 'if t^triM^i ; ** I here offer up all the mo«t excellent offerings of

order of which from before backw^ards ia rice, wat«r, loiniii,!

cakes. And far the grwit demoniacal l utelary'iJ sernce eiti* (

used ou a se|iarate altar vith
ledges (see also figure on page !
on each of which are set ■ bovI
of one huu<lrerl and eight of ttol
offering noted, and on r«peei&l fivAl
great Ihu reliefs of colaured baUal
are offered, many of them of artjftsi
designs.'

A still more elaborate ftrT«I^^
meut of foo«l -offering^ i» seen a
the banquet to the whole as9eiabi^|
of the gods and the demon*, |
entitled Kon-ch'og - chT - du. -f
" sacrifice to t he whole awembU
of Rare Ones,** which is frequeutiy
held in the templest. Tliis feast J*!

obtterved by I^mas of alt sejts, and is an interetitiog sample

of devil-worsliip. The old fashion is here detailed, but it

OrFKRINOA TO T(rTKLl.Br*KIIOn>.

4. Ctalff.

5. BuUvr-
ly Lamjis,

t. OnMtonkc
X Bier.

hnly drinlcmg water, fnot-vashlng ffati>r, A(>w('r», inci<iie4<. lamp, arent«d toilrt witbY.
roi.ll nnd miiMc. wJiich I have l»ere arrangiNi in full, to you with all my Iwart.

*' I wmft'HS all my past sins and re|>ent at all my ainful diMHU. I heg vim to bli^*
mi* with tnalmbcidhi, »<> that I may turn tlti- wheel of tJii> Law and l>e useful to all tlir
niiumil IwJngs.

** I hiin* hert' arranj;cd tht- fluwfrs i<ii thr jHiri' »*nil of iin-cnsi-, and tlic Mi Utra.
(IcckL-d witliftun, moiin, and tlii- Tuur contittfiibi, all i»f which I offer u|i to Uii'IludiUia^
wilh tjiy wlmlf- heart.

" May all the aiiimul Iwln^ he blessed witit pcrfrction and purity, ami Ite born 4b
briKlitcr reeioDB. Jd«m 0«ru nUna mitiufofn kam wiVvnhi y>»»t/ [TIhii uOfi up li^
raaRic-rirclt' in suitahlt> momieir, for description t»f which w^ jirovjotu* chapter, and
•■ontiimp,]

" May my Lama, tutelar)- deit}- and tlie Holy Oiu>a, arid tlic potent. M»ha- Va jrwUiars
remain insopanihly with the Kumuda flower.

" Nfay all the animal beings be freed from n>-bJrtlut by being bom into Cbf ponr

" May [ be endowed with Arm rcaolrv and ability it* rvacue aiunuU twing* Trvtn

the worlda of woe.

" May I be endowed with an unfailing ocean of knowUnlgv to emblems to adrmnoe
the holy r.-ligion among botli orthodox and hetwoJox.

" May my miaty ignorance b<' cleari^d by the Uriglit ray* of Manjuar! 'nam on higli

" May my dojiiren bf all nmlixoU through the grart> of the Jinaa and ttioir celestial
Hon!i. and tjio auspirioun breath of thu Siiprfiiii' Oneii.

» ('f. Hue, ii.. 42; RocantLi^ L., 70.

iffers from that of the reformed or high church only in provid-
ig for a slightly larger f»Rrty of demoniatal guests ; the Ge-lug-pa
viting only the Xollowing, to wit, their chief Lama, 8t. TsoA-

BAy<iCET TO HOST OF DEITIES.

429

2 O

tt o

e O

0

= o

s O

• o>

r 0>

• O

o

K
CO

I

i
I

oRo
oRo
o9o
oRo
oSo
oSo
oxo
oxo

oRo
oRo

OoR

oRo
oRo
oRo
oRo

808

8:

oRo
oRo

oRo
oRo
oRo
oRo
oRo
oRo
oRo
oRo
oRo

_Q

,0^

I

\

I

!^i-jm, their tutelary deity Vajra-hbairavR, Vnjrftsattva Buddha, the
leiiied heroes, the fairies, the guardian demons of the tje-lug-f»a
reed, the god of wealth, (be guardian demons of the cavefi
rhere the undiscovered revelations are de])osited, the five sister

•priies of mocmt Erereflt, the twel«ie aerial fiende&^eB (Tuyvei
•am diiw, and tbe raorp important local Kod«.

n&f awnfioe •boold be done in the temples for tbe -
the Unas on tbe lOcK aiid lath of everr month. <>n i-i > :
lajni^ii it mu»t be dooe omet annaallr at the expeow of «nif
tndirkhial layman who cm afford it ; aud uu extra occssiuDii
tbatiksgiTiDg for a SQOoeMfnl ODdf^a^:iiii;. nrui r> a pmpiti
death, and dUasler.

The arrangement of tbe banquet i> Mionn in tbe fof^DU|
dJa^^ni ; —

In tbe inmost row are placed tbe large coloured and oi
Bfiling cake« for (n) the chief Lama-saint, who in the
the old school is St, Pttii$iut^ (h) tbe tatelarr deity, in this
(rurft VtX'-pOj a fierce demoniacal form of the saint, and (r} t^
Hhe^evil with the lion-face. For the saint there is ahio pbc«d«
either side of his cake a &kull-<iipf the one to Ui:= right contuit-
ing coanlry wine, here called ** Ambrosia" (a9nrita)^ in Tibet«
literally " de\-ils' juice " ; and the contenti^ of the other are calW
blood (nuE.'/'i), though tea-infiuioii is nsually offered in8t«ad. U
the serond row are the cakes for the guardians and protector (rf
Lauiataui, usually with Buddha's cake (\o. 4) in centre- Th*
order of the cakes for these guardian demons is as follow* — iht
attaclied tigurcB relate to the foregoing diagram : —

No. 13. The Nun fiendewi of Di
kung moDanter^'.
,. 14. The live everliucting sJs-
tei-s of mount Ever-
est.

No. 5. The Lion-faced demonefiti.

„ 6. The four-armed " Lord,"

a form of Mfthakalu.
„ 7. The god of wealth.
,. 8. The " Ruler of Tibet's
guardian" (and in Sik-
biu) the !4[>e(.'i]i) guar-
dian of the Sa-dtdfta
monasteries).
£>. The demon blacksmith
(reil ami black colour,
rides u goat and t-arries
an nnvil and a hellows,
wu** made a prot«ctor
of Lumiiism by St. Pad-
mii).

•» 10. The Lord of the Rik-
mIiiih devils.

,,11. The Ijoc'ulity protector.

„ 12. Thu Sihja deuii-gnds,
white aiid bliu'k.

13. The spirits of the Uok-
drowned persons.

16. The homestead demaa-

owner.

17. The couQtry-god Kan^-

chen-dsbiiga (moan-
tain).

18. The black devil, nd

devil and A'Ajni of
Durj Uiug or speoiaJ
locHlity of temple.

19. The demons who <mu»*

dificase.

20. The twelve atrial 6en-

dcbses of disease < 2^h-
ma )

fo. 31. The demon owners of
the "Ter" caves where
the hidileii i-evelations
are depixit^d.

No. 22. The black and red devilfl
and NSga of parent
monastery of the
priests of this temple.

Tn the third rnw are placed the "ess^^ntial offerings " already

escribed, which are especially intended for the superior gods.

In the fourth and outmost row are an indefinite number of

Wojy-i-ake-i, which are esi>ecial dainties as an extra couj-se for all.

hese cakes contain ordinary im^mo cake of cooked rice or Iwirley,

th the addition of some wine, and a mixture of cooked flesh and

mI i^orts of eatables available.

The stages of the wort^hip in this feast are as follows:^

XbU Invitation to the deities and demons to come to the
feast (Skt., dvdkan). This ia accompanied by great
clamour of drum.s, cymbals, horns and fifes, so as to
attract the attention of the gods and demons.
'Jtnd Kequesting the guests to be seated (Skt., d^an).
'Srd. Ueggiug them to pai-take of the food offered.
4(A. Praises the goodness and admirable qualities of the
guests. This is done while the guests are partaking of
the essence of the food.
5ik. Prayers for favours immediate and to come.
&th. The especial delicacy, the 7"«0(?-cake, is then offered to
all, on four i)late8, a plate for eac)i row of guests, and
one plateful is reserved for the iJimas themselves.
Then is done the ceremony of *' Expiation for religious duties
eft undone,"' which wipes off all arrears of religious duty. Here
Jthe sacristan throws skywards, amid great clamour of wind and
biiiss instruments, several of the T^so^-cakes to all the demi-gods
and demons not .»;pecially included in the feast, (*ne y'V^f/K-ake
is then given to each Liima in the order of his rank, from the
highest to the lowest, ns the food has been consecrated by the gods
having partaken of it.

Each I.*aaia must, however, leave a portion, which is collected!
carefully, in a plate, in order, from the lowest to the head Liima.
And on the top of these collected fragments ia placed a whole
cake. Then a celebration called Lhnk-ilor is done, and the whole
of these crumbs — the leavings of the Lamas — are contemptuously
thrown down on to the ground, outside the temple-door to the

U2

WORSHIP AND mrUAL,

starveling ghost* and tlioseevil-ttpirits who have not yet l)efn ft\'\
jecteil by St. Padma or subtiequent Laiiuia,

The efficacy of these cake-ofFerragu U urge4j nt length in 'i-
inanuttl of the established church.'

llie special rites and celebrations are usually detailed in sejanf*
inaiiualft ; but each Ge-lug-pa monk has a general uaaiiual of wurehi;>
etc., t^ntitletl" the monk's timely MemomDda," ' and ^eerot; tocofp-
ji(K)!id in some measure to the Dina Chariyjiwa of the CejloDw,*
in which are giveu directions for personal and general devoti
as well 118 for mona8tic conduct, from which 1 have alivady
exlmctfi in the chapter on the order.

The ser\ice is mostly in Tibetan, which is like the Latin^
the |>a]ial mas»-hook$ used throughout Mongoh'a and Las
t<'mples in China, the only exception beiug tlie privileged toinj'V
at Pekiu.* Mueiic is much used, though it is in the main an «/■
piercing din of drums, loud trum|>et«, horns, and clashing cymbnlf.

The leaders of the choir also have a psalter or score in which thr
swelling, rising, and falling notes are curiously represented hv
curves, as shown in the annexed photograph ; and the points at
which the severaUnstrument* join in the choir are also dulv noteil
therein. The iwiuses are marked by bells and cymbals, and rhf
effect at times of the noisy din and clamour suddenlv lapsing iDt<i
silence is most solemn, and even impressive in the larger cathedral*
with their pious and sombre surroundings.^

I "nu; lJr*kig-pa in.'iiin«I eaya : —

Thi' U(lvantagi-.s to the rhantor of the above scnrice are tJiat : His wiahes will bi* ftU
n-aliM-d ; weuitli ami luclc will incn-a5« nccordiiig to lii» wiahcci ; hf> will obtain iicntrr.
aiid alt hw niiw will Ik; lilottotl mit ; he will eubjrct Ihc evil spirita and will dulr t»*r-
form clinrity, imd the prrUx. will obtain Ji'livt-niiici- liy luiii^t re-b«"jni in ihp liearciii.
tint] hi' himrtfU will nlso obtain li^avcn, ;itiil it Imis Vxhti said that lie will ultimitrhr
•■htalii HuftdhithtKH).

The bumt-offpriiig of iiicoii*!.', analogous to the Vodic Homtu but sprcially in-
t^ndcd for drmons, inrludfs by riann* the Tiin-mn and other Tibetcin fiends. It a
a mixture of jncenM- and biittfr heated to ignition on coaU. Tlif tvlrbratiun b
di'tailed above. Cf. also Schlao., p. ti'Q \ jAitscH^ |>. 210, for kinds of cakes.

3 dOr-nImi-gi dus dran.

a Kait tfoA.. 21, andaUo"thr lUJly Manual of tiu> Slmman" of UteClunescv Bjul'i>

» i'.f. Kin-PBN, if., 228.

> All.)i<)iigh thi' instrunifniH Hre wit-ldod with jfTo.it clamour, each i« ukaui|>iil(ilfd
strictly acfording to i-uU-. Thus with the cymbals, at the w^rd Aryfutm the i-ymhaU
are hi-ld hori^^ontally .ind Hti-iKk wiUi mid-tinker erect. On Mm//.a«i,lifld bvluw wnnt
and the upper cymbal w nmd^ to revolve along the rim of the lutt est, etc., ftc.

4ai

The daihr oelebnuions of the high church monk, or the Gc-faif
|tt Lmma, eomprise the following services : —

1. Tbe " Reruge-farmula " (mTun-aoilk}.

'2. mTuA-akoh niM-yiit-pft.

5. The four-fold pnjer for the Animab (Seimt-bBkyJ)>

(. AnoUwr prmjrer for AxiimaU (K^-ad-par gyi nnifn hAjnt)

d. Ptvyor for the Bu-th (8»gx'i b\iu brUbe).

A. SMTificul oflferini^ (mCh'od-pu byin brlabs).

7. iQToc&tion to the Jiau (Spy&a-'dren).

H. Offering of hftthiag water to the Gods and Jiaaa (K'ro^-

*^ Tui-Sol)."
9. SalutalioD to Buddhu, Sftinta »ad lAmae (P'yag.'t'aJ).

10. OflbringB of " the neoeaar; thiuga "(ml^b'od-pK).

1 1. Offerings of " &\e aensoous things " (*Dod-yoD-l6a).

12. Offimngft of *' seven preciouB things " (rgy^aj-nri sua bdun);

13. Coofession of SiuA {bS'ag«-pu).

14. In pruae of the Jinu and Buddha-putras (rJcs-«u yi-niu).

15. Turtiing the Wheel of the Law (Ch'oa-Vor bskor-wa).

16. Prayer for ftttoiuing Kir^aoft (Mya-D&D lae-mi Was wnJt gvol-n

'dehs-pa).

17. Prayer for Blessing (beAo-wa).
18 Magic-circle — OQering of the Universe.

19. Prayer to Limji-tntor.'

20. The Tutelary's invocation — YamautAkii. etc. (for €re-lug-pa) aiwl

Guru Tak-po Kah-gye, etc., fur Niii-nia.
31. Sacrilic-ial worship (ch'oga) to the demons, after <Urk vith («k«
ttorma), inoeose and irine with the libations (jgSer-skyemft)
the Kang-s5 banquet!^''

We will illustrate a few of the^e services by some abstractB and
extnu'ts : —

A good sample of the worship of a I^lmai^ divinity ia seen id
that ofTSrfi, the Virgin of northern Buddhi!^m,and the "Godded
of Mercy."

The raaaual of Tar5*s worship * is one of the commonest booklets
in Tibet, an<l is iu the hands of nearly all laymen, most of whom
can repeat her hymn and chief sei vice by heart/

. I L4-n.ai-piol-*dfl«. ' See i*. JA*.

■^» Ab«tm<'le«l hy ww in rnuBidoroh]!* drtmilio J.RM.S., 1894. {k (», t-tc.

• Tlifliio'k i» )>ittitl(Kl "Rlvml-macUtar «iVin-^i b((tod-)uigziuW or "Tlii-pntuv
sp4>IU< />Jl(/iiin;if>f Till' Piin* Orifcuul Tirfi." Ami iMiK>mri'ilil.ion!it}icUtt*nniHl**M(>t|iife
of the ./I'jwM '* irgyal-yutn i. «Iho " M<irh<*r nt the Tatho^flCluis." The manual extcmdi
to'tl»irty-«gl»t or forty pag*^ t»f five Iuh-b each. The ffr(>At«r jtoition. including *' Th*
Kxhfirt^ilioii " jiiiU "The llj-mn," in aU<-^d intemnlly tn (lave bven comiiOM'tl by " The
great Vairocnnn-Buddlin of the Ulljraai<' Pprfectkm" [dtM>g,-pai Kafii-iv^'ae raam

TunVs worship, like that of mo«tt of the Alabayana and Tuntrik
dtieij, is (lividetl into the seven Htages already mentioned.
The service is chanted in chorus, and the int»a.snre used in chants
ing the hyuiu, namely trochaic in eight-syllabled linen, I have

I'ndicated in a footnote to tliie Iiymn.
A portion of the manual is here tmnHlat«i —
^' If we worship this dublime and pure-souled goddeais when we
etire in the dnsk and ari^ie in the morniug, then all our fears and
worldly anxieties will disuppear and oiu- sins be forgiven. She —
the conqueror of myriad hosts — -will strengthen us. She will do
iore Ihan tliii* I She will convey us directly to the end nf our
transmigration — to Kuddha and Nirvana I

" She will expel the direst poisons, and relieve us from all
ixieties as to food and drink, and all onr wants will he satisfied;
ind all devils and [dagues and ]x>ison8 will l)e annihilated utterly;
Mid the burden of all animals will he lightened ! If you chant her
lymn two or three or six or seven times, your desire for a eon will
realized I Or should you wish wealth, yoji will obtain it, and all
Dther wishes will be gratified, and every sort of demon will be
wholly overcome."

Invocation.

lF*Ha:i! O! verdant TTira !
The Saviour of all beings !
)escend, we pray Thee, from Thy heavenly mansion, at Potala,

flogether with all Thy retinue of gods, titans, and deJivererB I
i^e humbly prostrate ourselves at Thy lotus-feet I
sliver us from all distress ! 0 holy Mother ! "

Presentation of Offerinos (Sacrificial).
I** We hail Thee ! O revtrVl and sublime Tiira !
^''ho art adored by all the king.* and princes
Of the ten directions and of the present, past and future.

par Ninn<tnd«id oh'»n-pn] and usually inttfrpn-ieii by tlu- Lntii;iN «» n-ffrring tj
Vairocltana. the first of the inythlral Jina-ltiKl(llia« ; tnit il may prnKtbly be tin* K:u«)i-
mir Monk Vairocaina, of the "*Jrpat IliiinriTf IV-rft'clion (.WiiA<(-x';««,ki) '' form of the
KufldhUt il'wtrine, who lived in tin* r'ighth c^ritiiry A.n., nnd » Tinted translator of
-■Sttiisbrit Scri|rtiiroa into th« Tilx-uii. An apiwndis: i* Higne 1 by tti»dun I'ub, The
iirand L&itui, wbu built Tiiiihi-lhuiipn nmnaatory nnd 1445 a.v.

F F a

WOHSn/P A^D lUTCAL,

M> pmy Thee to acce]>t ihe5«» ofTerings

Of flowera, inccDse* i>erfumc<i lamps.

Precious f<x>d, the music of c\Tnhftlfl,

And Die other ufferiugtt !

We sincereW bog Thee in all Thy divine Forms *

To imrtake of I he food »ow ofFere<i !

On confessing to Thee ]>emtently their sinH

The most sinful heart!*, yea I even the comtnit-ters of the

Ten viceii and the live bomidJess itinsi

Will obtain forgiveness and reach

Perfection of sonl — thiHiugh Thee !

If wt: (human lieings) have ninasaed any lue^rit

In the three i^tatvs,"

We rejoice in this good fortune-, when we consider

The unfoitnnate lot of the poor (lower) animals

Piteousiy cngulplied in the occau of misery.

On their hehalf, we now turn the wheel of religion !

We iinjiloro Thee by whatever merit we have accuiuiilated

To kindly regard all the animals.

And for ourselves I

When our merit has reached perfection

Let us not, we pmy Thee,

Linger longer in tliis world ! "

KvMXfl iM TarI'b Prjusb. *

(The traiulntion I hare mnde almost literal. Each sep<ifnt«> %\xda ]
in addressed to u npecLil one of Tara's twenty-one fornix — the u&oitf u(
which is giveu iii the uiat-giu for refei-enoe.)

Cnrii. thaUottirr.)

Arya Tirii ! HaU to Thee ]

Our Deliverers sublime!

J Tlie poUTnorphifltn nln^adr rnferred to. * Kimii, Rfipa. »ut»J Aru|ili.

» As tlii-. hymn U s-i i>'>|»ular nmon^t Lam»iflt pitiple in Tilu't, .Siklum, ftr, Igtw j
here In the- Lb&w fUnk'Ct tU seconil ftaniui, which is tlu- pr<.tp*'r com uien content nf tl)^
liyinn, in order to show its mi'trc

Ch'&it u'al I po-ou I Aiir-ma | iia. m6 \
Ch'eti-ni | k^-o'ig j Ing-ion | u-tua I
Jig-Uu I 8um gon I c*a ky6 \ E'al-R)i |
Ro'VLr I u'o-wa | le-ni [ juiL-ma j .

TAHA,

437

<1. Tiril. I li«- 9uf.reineljr
Ooiiraj[caiu. >

(2. t«r£.o(WI)lle-ni<»n
BrlghLuMi-t

(3. Kit. Uic ^Idni-
Cblound.)

(4. Tiii.tbe(4nuid
HAlrpllwl.)

<6. Tnm. the t>Mt Tht**^
WorU Worker.)

(7. nri. tiM BuppnaMf
of Strife.)

irf(hipr«iiwPowi!r. I

Aviilok'u's inetiesenger

Rich in power und pityH store.

Hail O Tftrft ! quick to 8a ve!
Lotus-horn of pitying tear
Shed down by The Thrue-World-Loid,
(Orieving sad for sunken t>oult«.)

Hnil ! to Tht* with fulgent fnce,
Brilliant lut u hundre<l moons
Of hm veftl glenming in the light
Of myriad duzzling stare.

Hail 1 to Thee whose hand is decked
By the lotnB, golden blue,
Eager Soother of our woo,
Ever tirele*s worker, Thou !

Uail ! to Thee with pil'd-up hair,
Where Tathagata sits flhrin'd,
Victor' of tlie unirerse.
Thou H tmiiitly victor too !

Hail to thy '• tuttdrii-hun," *
Piercing ivulniK of earth nnd liky,
Ti-eading down the seven wotlcU,
Bending prostrate everyone !

Hail ! adored by mighty godH,
/mlroy lirfthinfiy Fire and Wind,
Oiitwtly hoide-** and Gandharvmi
AJ unite iii praudng Thee !

Hail ! with Thy dread " ir« " and **phat " '
Thou drttroyest nil Thy foes :
Striding out with Thy left foot
belching forth devouring firel

Uail ! with fearful epell ^*/«-r«"
HntiiMhing tlie bmvest fieniU,
By the mere frowu of Thy browB,
Vant|ni6hing whole hordes of fots !
etc., etc., etc., etc.

I /Ky«l<WH = Sauakrit Jimii.

' lliiH is » purtiuti ot T&ri'fi 8|M'II, fur wliicli m-** uwr jmgi'.

■ jMyrtir wpriln usetl by wiwinl^— /Jim/ titiMOii bri-ak Mr yinjiith !

[Hei-e i-> repeated uii the rosary 108 timiH*, or as often an po6aWp,llr
spell or muntrn of TirS, namely : Om ! Tar^-tu-Ux-re tu-rr Svd kd '

The jtuiHtm of 8IU Tara ia Om / Ttl~re lu-id-rg ma>ma d'yur'pun-yt }»•
na-uusfi'tin ht-ni Svii-ha I

The rosarr used iu Situ Tara'fl worship Lt a BodhiUe, while Tin nc
quires either n Bodhitsr or tur<(Uoise one.']

pRAVBaH roR Blkssinos.

We impioit! thee, O I Kevered Viotoriotw Bfia*ja*^ii ' and Mwiafil
One ! to purify ua and all other beings of the universe thorouclUr fraa
the two evil thoughts ; and make us quickly attain the perf«ctiaa ol
Buddbahood. If we cannot attain this perfection within a feir |i&
cycles, then gniut \x& the highest earthly an<l bearenly happiness umI
nil knowledge. And preserve us, we beseecli Thee, from evil <ni '
plague, di»eafie, untimely death, bad dreams, bad omens, and all tlw
night feai-y and aocidentH. And in our passage through thi« worifl
grant unto ua the mo^t perfect bliss, beyond pot^tihility of increase, lad
may all our desires be reulixed without exertion on our part.

Let the holy religion prosper. And in whatever ])lace we dwell, w
l)eg thee to soothe there iliseaae aud poverty, 6gl»ting and disputes, ud
iacreaae the Holy Religion.

And may Tliy benign* face always beam on us and appear lArge lik^
the waxing moon iu forwarding our heart's desire of admission to the
heavenly ciix-lo and iViVi'dyrt.

Let ua obtain the favourite gods' of our former lives and entrr
into the prophesied paradise of the Buddhas of the past, present and
future 1

BEM£DICriOK.

Now ! 0 ! Thou ! The Great Worker !
Tlitni Quick Soother and Gracious Mother,
HoMiiig the uptal flower I
T^t't Thy glory corae. Maiufalam / '

The ofleritig of the universe as a so-called ** magic-circle ** is aa
essential i>art of the daily service of the Lamas, and has been
desoriberl in the previous chR]>ter.

The following hymn in praisB of the Three Holy Ones is recited
at noon with the presentation of the offering of rice.

* Iftit ie*" pnffp 5S0fi for detail* i>n ** LinmiBt Roaariea."

* bc'om-liliin-'tlaj-ina, |)r<ji)utinci>d "rhom-deii-d^-tna,"

« In contradistinction M " ftu-y-face " (khro-bo ; Skt. icrcdka).
4 8Urub-liAlu>llu.

* tijfr^ • . prDiutuno<>d •* TW-Ui -*Ao. "

Htvit to the Tureb Holy Oxes.

OM ! Salutation to the Omiiiscient Ones ! Biuldlia, The Luv and
The Church !

Salutiition to Butidha Bhagnvan, the Vietorious and All-wise Tatha-
Vata Arbat, wlio has gone to happiness !

[e is the guide of goils and men !
fe ia the root of virtue.
[e ifl the fountain of all treaaui'e.
le is ailomed with perfect en-

duraiire.
le ia iufornt^d with nil-beauty.
[e i& the greivt-est flower of ail

the race.
[e ift admirable in all his actions.
Te is admirable in the ejes of all.
To delight.^ in th*^ faithful ones.
Le is The Almighty Power.
Co is The Univei-sftl Guide.
[e is The Father of all the Bodhi-

aats.
[e is The King of nil the revered

Uuett.
le is The Leader of all the dead.
[e owns infinite knowledge.
|.He owns immeasurable fortitude,
lis oomuiandfl are all-perfect.

HiR melodious voice is all-pleasing.

He is without eqnnl.

He is without desires.

He is without evil.

He delivers all fi*om sorrow.

He delivei-s all from sin.

Ho is free from worldline^ts.

Hid senses are the sharpeet.

He bravely cuts all knots.

He delivers all from deepest

misery.
He delivers all from this woeful

world.
Hehas crossed thcocean of misery.
He is perfect in fore-knowledge.
He knows the past, present and

future.
He lives far from death.
He liveiK in the pure blisisful land

where, enthroned, he sees all

beings!

Salutation to the Holy Law ! — (Okarnui)

I

t was the viitue of the

timen.
It was the virtue of the

ages.
it is the virtue of the
1 hour.

It bos excellent sense.
It has excellent words.
It is unalloyed Law.

The Law has been well
gavan. It brings all to
all-sufficient support, and

ancient

middle

present

It is all-perfect and i^uminating.

It is the all-pure Law.

It ifl perfectly clear.

It is free from disorder.

It is everlasting.

It points the direct path.

It realizes the desires of all.

It benefits the wisest men.

ordered and taught in the J'inaya by Bha-
perfection ! It fultils all desires ! It is an
it stops re-birth.

Salutation to The Assembly or Clergy {Sauffha) of the Mahayann 1

They live in peace.
They live in wisdom.
They live in truth.
They live in unison.

They merit respect.

They merit glory.

They merit tiie grandest gifts.

The goodness of Buddha is immessaraUe !

The goodoeaa of The Law U uumeasui-able !
^Aud the goodnefiB of The Clergy is immeafiurable !

3y planting our faith on The 1 m mensurable Onee we cthAll reif i
ftiauur&blc fruit in the Innd of bliitj*.

Sftlatation to the Tulhu^atn ! The Merciful Patron, the ohuuba
Uuide. the ocean of knowledf(i* ami jjflory.

Salutation to the softening Dhamm ' the pure gift of the hflilt,!
<Jfliver«?r from evil, and the be«t of Truth.

SaluUittitn to the Assembly 1 the deliverer, and guide to lh» '
taitl), the tenrher of pure wisdom, and the pofiseflsor of the bolj 1
ledge for onltivuting the (human) sot).

The " KEntfE-FoKMt'LA " op the LAmas^
The '* Refuge-formula** of the Lamas, which I here li

well illustrates the very depraved form of Buddhism iirofe»(«d I
the majority of llamas ; for here we find that the origiuid
Refuge-formula (Skt., Tri^ntiya; VAM, Sftrftnagaitutfm) in
Three Holiep, the Triratiui — Buddha, The Word, and The
sembly — has been extended so as to comprise the vast hort ol
deitie-8, demoTi» and deified saints of Tibet, as well as manv of
the Indian Mahayana and YogiicSrya saints.

The version here trannilated is that used by the Kar-ma-pa and
Nift-ma sects of Kama5, hut it is practically the same b» that n
general use in Tibet, except among the reformed Lamas of th*
establiflhed church — who address a less extensive circle of saintj
and demons, and who substitute St. Tsoft-K*a-i)a for St, Padma*
sambhava. It is extracted from the manual of worship entitW
the «Kyab»-'gro, commonly pronounced *'Kyamd6/'* which literallr
means "the going for protection or refnge"; and itB text is «
follows : —

*' We — all beings — through the intercesaion of the L&ma,' go for

I'cfuge to Buddha !

" We go for refuge to Buddha's Doctrine {bhannn) I

'* We go for rtfuge to the A^itembly of the Lunna {Stinjjha} ! '

" We go for refuge to the Host of the Goda and their retinue of

tutehuiea and Hlie-devils, the defenders of the Religion^ who people

the sky 1

:i

> Contr!buti<l to /*rf. Ant;^. 1SB3.

" It is a LSmaist uxifjin, as iLlr<>iidy ixitcU, Uiat tK)U.}-man can nddresK the BoddhM
ftxcept throiifirli tlt^ medium ul a Liim.i.

* The (foliig-pA f'jrtnuln bi'i^iiiK tliiiK : lidag ^f>gfi nnm-iiikoh (laii n)ftaiiw*]MU 9n»-
c'an t'nnie-c'at] bLa*ina la HkynliB ku mrliio. SjinB-rsfjiu-lt^T skyahs-su mch*Jo C*V:
kyi fllni'nbs iu nirli'io, lUfi'-'dun-gyl nkyalw liu-mfh'io.

'* We go foi' I'ofitge to the victorioaa L&maa, vho have descendeJ
'HI heaven, the hoMcrs of Wisdom and the Tftotrait !
** We go for refuge to the Buddhas of the Ten Directions, and to
>lie primordiAl Samaniahhndra. Buddha with hi» spouse !

Then the foUo^-ing deities and saints are addressed as refuges.
The Incarnate Sambhoga-kij^, the Mild and Angry Loving Onr
the Sirmana-kakfa MtiJm Vajradhara ; the Diamond-souled Guide —
ffijrcutaha ; the Jina — the Victorious Sal-ya Muni ; the most pleas-
ing Viijnt IncarDat« ; the Fierce Holder of the Thumlerlwlt — Vajrn-
jMhti ; the Goddess- Mot her. J/orwr* /Vi'f ; the Learned Teacher, Aenrifft-
Maujit^i ; the Great I'anffita Srt SiiiAa ; the Jina Suda ; tl»e Great
/'««'/iVfl Himah Mitra . the Incarnate Lotus-born Dhai-makaya Padmn-
tfttidt/tava : (hitt wife) the Fjiiry of the <^Jcei4n of Kore-kuowledge ; the
Keiigious King, Thi-Srou-deu-Tsitn ; the Noble Apocalj-pse-Finder,
Mv:iu-bHn ; the Teachers disciple, the Victorious Stfinvira Dangraa;
the Reverend Sister, the L*uly Hiufupcara ; the Incamat* Jina '* Zhaug-
t^in ■' ; the Guru, clever above thousandH ; the ReligiotiH Lord {Dharmn-
lultha) Guru Jo-Rer ; the Illusive Idon UijtVta ; the Great Siddhi, the
Clearer of the Misty moun — grub-ch'en zla-wa-miin-ael ; the Sage
Kttmaraja ; the Prince, liimala RhoAara , thei-enowned Candrakirti ;
the Three Incarnate Kind Bi-others ; the Bodhi«it, The noble Ocean ;
the Incamate Saget, the Holder of the religious t*ajnt ; the Eutirely
a4>coxnplLshed and renowned Speaker ; the Great Teocher Mahdffuru
OharmniHlja ; the Revelation-Finder Tiff-po-lin : the Beligiou8 King
of Acconip tilth ed Knowledge*; the Banner of Obtained Wisdom ; tht§
Peerleiw active Vajra : the Radical (Skt, Sfftht) L&uib Awika ; * the
Lima of the Mt'ila Tantra of the Tliree Time^; the Sage, the Accom-
plished Soul : the Religious LoWiig King, the Holder of the Doctrines * ;
the Reverend Abbot, the -Sky Vajra ; the Noble Jew^fUed Soul — " Pal-
znh " : the Assembly of Mild and Angry tutelary Deities; the Holy
Doctrine of the Great End — Mahotpanna .'

" We go for refuge to the Male and Feniale Bnint« of the Country !
'*0! Lima! Bless us as Voa have been blesijed. Blesa oa with the
blet^sings of the Tdntrtu ! —

*' We beg You to bless us with OM, which \» the («?cret) Bonv. We
beg You to purify our aina and pollutions of the body. We beg Yon
I to increase our happine«4 without any sickuees of the body. We b^g
You to give OS the real undying gift of bodily life \

"We beg You to blefis ua with AH, which is the (secret of the)
I Spcccb. We beg You to purify the sins and pollation dl oxa 8pee«h.

^H 1 The flnt Hhotjya kinf; of Silthim. eirc. 1050 A.D.

^^1 £ This may be * nelerenoe tt the Kreat cjnp(>ror A^oka. or his Doafc«sor Cpttgupu.
the frjurth patriarch nf ifac early Buddhist diureii in liidU. 'ir tt may tie only tlu>
titl«? 'it a Lama. Sevpnii aisu nf the foregmng iHImi which I havp tnuisia>#d an*
\tnipn nam**.

Tlip sixtii BhoCiym king of .Sikhim, ^<^- 1770-90 aji.

We beg You to give ur* the imwer of Speech, We beg Yon lo ouok
i>a UB the gift of perfect aud vietoiious Speech '.

** We beg You to hlesfc uh with HUM (pi-onouaced " Airm '| wtuA
is the (secret) Thouqiit. We beg You to purify the pollutian and s»
t>{ our Miud. We beg You to give us good uudex^taiiding. Wf ^
you to give us the real gift of u pure benrt. We iKJg You to a
1-ovrer us with The Four Powers )of t)ie heart) I
'•We pray You to give us the giftb of the True Bodti^ Spf^,^
Mind.' Om! Au ' Hrsi:

*' O ! Give us such blesEiug \i» will clear uwny the siiw anddefileoMl
I if bad deedtf !

'* We beg You to soften the evils of bod causes !

" We beg You to blt*» us. with the proaperity of our body (i.c.,httilU

*' BleAS U8 with mental guidance !

" BlesH UH with Buddhnhood soou !

" Bless us by cutting us off from (worldly \ illusioois !

" Bless us by putting us in the right path !

" Bless us by causing \\h to under8t;ind all things (religious) !

" Bless us to be useful to each other with kindliness \

** Bless tiB with the ability of doing good and deliverizig tbeaoin
beingK (from miseiy) !

*' Bless lis to know ourselves thoroughly !

" Blest) us to be mild from the depths of our heart !

" Bla«iK us to be brave as Yourself !

" Bless us with the Tiintra* as You Yourself are blesaed I *"

'' Now ! wf — the innumerable animal beings — conceiving Uiii
(thi-ough the efficacy of the above dharanU and prayers, we have beco©'
pure in thought like Buddha himself ; and that we ai-e working for tte
welfare of the other animal beings : we, therefore, having now acquin^
the qualities of the host of the Gods, and the roots of the Tatttnu, lir
?'i-wa, rGt/as-pa, dHau and P'rin-his, we desire that all the other anioul
beings be possessed of happiness, and be freed from misery ! Tj^t u^
all animals! — be freed from lust, anger, and attachment to worldJi
iiiBiirs^ and let us perftfclly understand the true nature of Tb*
Religion !

'• Now ! O ! Father- Mother — Y(A-y^tm — the Dharmahaya fiattmmta-
bhadra .' The Sanihhwfaka]fa Santi Khrddajtrataral-a, mild and unerr
Loving Ones ! The Nirmiina-Kfifja, Sages of the skull-rosary ! Aai
the Mitla-tfintra Lama I I now beg You all to depart !

" O \ Ghosts of Heroes I Witches ! Demoniacal Defenders of Tbt
Faith! The holy Guardians of the C'cimmandmeuts! And all th<w
lluit we invited to this place ! I beg Vou nil now to depart ! !

"O! most powerful King of the Angr)' Deities! The powerful
iJivara, and the ho«t of the Country Guardian Gods ! And all those

» Tliis triad rcfAra t" tbf mytititi Yoga or unwn nf "Th*' tlirpo «ocret«," whidLtlv
JnpAneoe okll, Sjin-mit.Hu-itiWt.

coNF^siox OF sms.

443

I that we invited to this place, witli al! their retinue ! I beg You
all now to depart ! ! ! May glory come ! Tcuthi-ahok ! and Virtue ! Oe-o /

C'oKFKasioN or Si»8,

%e Confession of Sius^ is doue twice a month in public
nssembly, in presence of the abbot and senior monks. It in no
proper confession, only a stereotyped form chante:! in chorus.
The full form is practically the same as in southern Bud<lhisin."
The fhortest form is here given : —

** I liere confesa the yins which I may have committed by the body,
speech and mind, and through lu8t, niiger and Rtupidity.

'* Listen to me, O 1 gi*eat r/ym-holdiiig Lamas' and all the Buddhas
und Bodhisate of the ten directions ! L repent of all the sinful autf
which I have committed from the time of my birth up to the present.
*tneh UK : committing the ten imvirtuous deedfi and the iive waverings,
trans >:re8sing the vows of deliverance, the teachings of the Bodhisatu,
the vows of the secret mantnu, iri-evereuce, and want of faith in The
Three Rarest Ones, iri-everence and want of faith in the abbots and
teachers ; separation from tlie lioly religion nnd the best commands ;
want of reverence to the revered clergy ; want of reverence To parents,
and want of reverence to one's faithful fellow-mortals. In short, T
liere confess to all the Fajra- holding Lfima-s, the Buddhas and B«-»dh-
iitats of the ten directions, all the ains which hinder my readying the
heaven of deliverance; and I promise never agiun to commit these
sina."

There are also numerous rites on the same lines or by magic-

ThF MAlifC-CinCLK Taiibhkaci.k.
I. Chart ii.r Mosaic. . Umltrella.

i. Giihet. *. UftTiner*.

circles, postoring aud mummery, for obtaining su^>ernatural powers

' gfl«-hy<«n. See pagfs 32S nnd Ml ; nnd rf. ScHijioiNTWitiT, p. 123.
■i Cf. PratitAokthtt sfttra^ "The Book of Itelivorance" and Us Tibetan TPTSbm. traoi.
by RocKKiLi.. > Protmbly mythical RuddliH, Vujradliiira

444

WOHSHI}' ASh HiTVAL,

Wv

and for fmrpoftcs of eorcery. Some of these latter I hftre absctziM

in tlie chapter on necroDiaucy.

(>f Rpeoiftl celebrations it will suffiL** t** refer only to one '

the most interesting, which some Buro])e.iny who witnes^ai >

pompoiu* and ^leron service, b*»
compared to the Cbrintiao Eb-
cliariet.

The "Elcharist"

OF
LiMAISM.'

This JjLinaiKt Utorgy, the «!»-

bmtion of which is

118 the frontispiece, oo _

t'otint of its dispensation <(

L<onsecrated wine ^jA \stmiL

has been compared bv Hur

;iTi(l others to the Christitt

Kuchiirist, although it bis

reality, as her« shown, t

ctremony f or g^ratif ying tbf

rather un-Buddfaistic cm'

ing nftfi long earthly life. StUL

It iitivftrthelesa presents mw?

parallels to the Chri^tuui rit'

tor conferring on the worthy it-

Hpient '* the life everlasting."

It is entitled " Tlie Obtaininc
of (l<^'i»g) Life," ^ and is a vm
goo<l H»niple of the Liixnaist blend-
ing of Uuddhist«' ideas with
rlemnn-worMhip. It seems to ii>-
'Uiporato n good deal of the
pri^-Lainai»!t ritual, and ibK
I H'nedictionfi and aj>i-inkUiigaf
holy water are auggetttive of
Xestoriun or still later Chri»-
,, ^^^^^ tiaii infliienoes.

•- - *— This sacrament is celebrated

with miK-h pomp at j{tat«d

*a^-

*

TuK EccHARiin' otr Lamaism.

1 tn tbi> Anniie Qmtrtfrijf^ 18Mi lart of thfit article wiut published by me.
iTib.TR»p-grub.

riods, on a Incky day, about once a woek in the larger temples, and
iittracte numerous votiiries. Crowds throng to the temple to j'eceive
Jte coveted blessing. Its benetits ave moi-e particularly M>ugiit in
of actual illnoss, and when deiitb Reems imminent; but every
^Uage must ha%'c it performed at least once n year for the life of
ie general community, and after its ].»erformance any proloiigation
life is credited to tlii^ serrice ; while a fatal result is attributed
the exccflsive mixdeedii of the iudi\*idual iu liiii last life or in
previous birlbu.
The chief god atjdrcs.sed is ^iitUWiiik Amitiiipm or Aparamttaf* "The
3d of) infinite Life," or "The Eternal." Unlike the Chinese Bud
Ifaistfi the Lamas never confu.se Ainildf>Im (the Budtlha of intinite
lit) with his reflex Amitnt/itg : they represent these differently, and
iit them witli diHereut functions. The otiier gods specially ideutified
rith life-giving powers are ''The five loiig-Life .Siaters,'"' mountain
ttymphs presiding ov«r the everltusting snows, and to a less degree the
vhite Tara, and UshiiTsharani; and even Vaiiut, the Lord of Death
Uoiself, may occasionally be propitiated into delaying the day of
" ftth.

The pi-iest who conducts this ceremony for propitiation of Atniiiitjus

ind the otlier gods of longerity must be of the pur»\st morals, and nsu-

Fftlly ft totiil iibstaiiier from luejit and wine, lie must have fiLste<i during

ithe gr*Miter pai-t of the twenty-foiu- lioiirs preceding the rite, have

repeated the mantriu of the life-giving gods many times, I00,00l> times

if ^xissible, and he must have secured ceremonial punty by bathing.

'1 he rite aiKO entails a lot of other tasks for the preparation of the con-

l«ecrated pills n.nd the arriitigement of utensils, etc., and extends over

two or throe days.

The arrangements are as follow : —

trpou an altar, under the brocaded dragon-canopy, within the temple
I or in a tent outside, Jire placed the following articles : — ■

1. Z«u*/'Mm, the ordinary altar waier-vas>v

3. Ti-hum, the Ta3<> M-itli pc-iidjiit ntirmr and eoittAining water tin^'d vnxh saffmn.
9. dllaA'bum, Uu- " empowering vas« " witli thi* ctiAplet of tbe Five Jiiuu.

4. 7Vc-f'UNi, thu ** VAsc uf Life," spt-cial u> AwiUyu, with a banner nf |K>«oock*ii
fistthiTH and sacTt^d Kiwa-grasx.

5. r/<w**ait, or " llu! wiiu- uf Life," crumUtiii? of beer iti n skull-lfiwl.

6. T/t-rilf or the " pilta of Lite," inadr of fl.mr, «iigar and Imtter.

7. CAi-puur, or wafers uf flour and ImtU-r aiiJ rice.

8. mDak-iiar, or aacrod diviriinff-da^^'er with »ilk U^eU.

9. rttor^eAi ijmmA t'ifj, nr the diviniiig-bi^tt, a nifni or tliuaderbolt^Cfptre wHIi t^igfat
rt<%eji to which a BtrinR is atl.ichfd.

In the preliminary worship the pills aj-e made from buttered dough,
iind the ambrosia or nmrita {Tib., dud-isi or "devil's juice ")i8 brewed
from spirit or beer, and offered in a skull-bowl to the great image of

> Tib., Ta'e-iiog-nicd.

» Tu'e-rin-che-Aji.

WOM&BIP AMD RITCAI^

pviv bj %hm aaBatic rite*
■■a I.' aad Jii—iil mm ikm fnmtmm^ ■IwliMia &«bi tfca
Ih^v of BttUn AiirtfjrM pftft of ifas divine wHinni of that
hf flkmamg tka m^ td Its wij^jaki ymw r«y apcm tlw

I Uw iw gti of ^MiiMjrf koU» in his la{s and ApplTiag tt
•ai to ub on boaoa, aw Im lieul. Tims, tluvigjb 111
•tna^ as bf a tiiwgi aph wirv. paMU tba ^vine spirit, and tKe
UMiA BaDtalljr aoaaeiTO that ktt heart Ea in adoaJ union with that 4
the god jlwifwyat, and that, for the Iimm being, he is himfeelf that pid
Then he tavofce* bia tntBJaty-fcnd, and thfoi^ him tiie fearful hi
nerfced Umya^rm (TWmdinX the hiog of the demons. The Lima* aati
thin dirin^ tnad namely, the Boddha and the two demon kings) tncir
pocmie in hiak, and exhibiting the fonn of all three Co cpnitBal
I hia divine favoom H* tnfcaa np the
ttfonweratea tta eoBtenta, aaying ,

aad^H
owl. tS%

Then be tjainUea aome of the water on the rice-otiTenogH ^^^,
the evil apsrita, ajring, **I have purified it with Mvaihmc^^
verted it into an ooean of neetar withia a precious J7AMm-howl.
vkanmu-kkam ! tVanu dMarma naniyanut^'anMa taiio ! Om f At
JfiSt/t ! phat .' SitihS ! I now desire to bestow the deepest life-powec
on theae people before me ; therefore, I heg yon demons to accept Uui
oake-<»flerin)|r, and depart without doing further injaty."

Hcrtr the Lima, assuming the threatening aspect of the demon-kings
who tiTSf for the time being, in hU body, adds, " Should vou refuae to
go, then I, who am the most powerful Hayagnva and the king uf tbt'
angry deuon^, will crush you — body, speech and mind — to dust ! Obey
my mandate and begone, each to hi^ altode, otberwtHe you KhaJI »nSSa.
Om tuMhhani" etc. Now, the Lamas and the people, believing that all
the evil HpiritA have been driven awiiy by the demon-king himself, shoot,
"The gods have won ! the devils are defeated ! "

The Lama then pmceedti to secure for himself the benediotory power
of life-conferring. He first meditAtes on " the guardmnHieitieu«," niui-
muritig thus: "The upper part <of the divine abode) is of thanderb(^t

' He lisujilly wfar» a itmutif («tod«i^(igi, r>n which ue embradered m^ttk) QuaeH*
f niblimiH t)i luclt, iiu-IudiiiK ttii- At/, etc. .See pp. 3M, 396.

1 Iti 4<mtliiTn UuilUhUin \* found a ven* siiitilar instaDce ot wremonui] uiunn widi a
IltidahiHt SvUhU. At titc i>irit ijntritta) celelinition "a ucred thrnid, uiUihI Uid p>ryi
itiVtt, U fMU*«eU round Um int<Tii.r of tilt' building, the vad >tf whklu aftpr lM>tnfi
fiMtoiuiI Ui Ihf rt'iidinK pliktfnrm, ja plnwd near the relit: («f UihUUliI. At surli titaw
ii« Uic wtiiili- .if thi'Vri^'MtN who an* prp»(Mit LriKagr? in dLanlin^ in churufi. thf ronl fai
uiil wiriCTl. (itul t-uch \>rivtn. tiikiit hold of ii, (hu6 miikinif tli** (^•uiiuunicatioii cnmplvto
iN'twPKii t'ttch 'if (hi- LfficiiitingprieBl*. the relicaiid tiic iut«riar wallitot the builditiK "
■"liailUY'H S, JJoiuic/iiim, p. 'iii.

THt: ECCHAHIi^T OP lAMAISM,

447

tenU and hangings; the lower pjut of oarch foundution and adanianliue-
Keat ; and the walU ure of tltunderl>oltf<. The entire bttihliuf^ is a great
tent, protected by pi-ecious charms, so that the evil Bpirits cam neitlier
ilestroy it, nor can they gain entry. Om .' vajra valchtfa rdkhya mtiv
, tikhtha vajratjt svUhA ! "

Then the magic-circle (ma^yfal^) is uflenKl up, saying : —

** I( I fail to n'fcr t« the succ**»siv»' LJinia-^Hiiitit, my wonjs .-inil deeds will cmutt
fornothing. TlK^n^ffnv miut 1 pniis** th«f holy Lanuu to M'curt> thfir blessing towanls

I the realizatiou of mj- pUns. O holy Fndiita-mmf'hm'a^ in you are concent rat^HJ ail the
hleulngs of the prpscnt. past and future! V<ni arc tho Hiiddha of thi- g^reat 6iuU

I Perfection {.UttMa-ntp/tnita) "wWi bt'hrld tlit* face nf L«>rt) .tmilr'tyus. O 8aiiit possesst-d

' «»f tlie gift of undying life, of life liiAting till tbi* worlds of rt:-ltinhn an* emptied ! You
hid aMay fr-wn u», in the snowy rt^ons, the rfvelation upon the true i-awncf of thn
live hundred ' Ohtainingn of Life." Tlie one which wo now perform is ' tlit? inm palacr'
of the altaiumcnl of l\tc' iTt'e-gruh lc'(i^kyi-/Ao't'raA), And is extracted fr^tmJh'oM'
wtf/i'tfy-jpyi-ViM. It was discovered by the aaint ' DMih-Tt'on'saih'jto in th*» rave
where you tiid it; and this niodc of endowering a person with life haa romf doMrn to
me through many generations of ftajnt«. Now, O Lord Amiui^m and the hn^t of mdiant
(foda ' I beg you to siutain the animal bcin^ vast oa tlie starry host, who nrne, with
gn-M re\Tir«'nc** and prai»e, approarh you. Om a Auij*/ O holy shrim- of our refugee !

WW/' O HoRts of Uie Bright World of Light! tad'ma i'od-pKrritrtMtt-vt^mn-

r Then here is repeated " Ts'e-*fjwf^" or "The Invoicing of life,' thus :
"O L-ird AMi'ttlpus, residing in the live shrines whence Kliitering rays ib<jol forth*

I O ! <fajntk*tttvi in the west! Viimn in the south ! .V/I^ nijn in the west t VakjSa in
the north ! Bnilmui and Indm in the upper regions ! and yimfttt and Tnksht in the
lower rcgiona ! And especially all the Buddhas and IVrilhiaatwais ' 1 lK>g you all to
hlcfifl tnc and to gratify my wisheti liy giving me the gift of undying life and hy w^fte^n-
in|^ all the injuries of the harmful splrita. I entreat jou to grant life and implore 3-uu
to cauM> it to come to me. fJri .' 1 be^ your bleseing, O Buddha^ of the thn.'c tinie*.
(DipBokara, Sakya Muui and ^laitrcya 1.

At this Htage the cel&stial Biiddhas, Bodhi-sats, and other gods are
now suppo!^?'d to liave consecrated the tiuid in the va^eand tiunsformnl
it into imntortiil ainbrosia. Therefore the priest intone^) the following
chant to the music of cymbals : '*This Vase is Kllcd with the ttumortui
ambrosia which the Five celestial Cliusseu have hlcissed with the bejst
Life. May life be permanent as ndamant, victorious as the kingV
haaner. May it be strong Uko the eagle ((rifun-^lruit} and last for
ever. May I lie faroured with the gift of undying lift', und all my
vvitjheA be realized.

*,'fUAi j*intn hiiml Om A Z/u^ nym fttm PrnlMti ti<idAi uynlrkr iinm mjAP*

The priest now bestowi* hi» blading as the incarnate Amitaunit
nK well as the other gods of longevity, by 1 lying-on of hnmls. and

■ A Lanu of tlie retabltalied rhurrJi would usually invoke St. *rHu^i>K'a-pa, oad the
«uhiH>(|uent prayer would be ^tightly different.
i't\iv I'ifa-maMtnmt AwhinUt and AtHitilf>itii.

b» dutributefi the eoiuwcrAted water and food to the afisenibled aihi'
iiule. When the crowd is grwit, the votaries* file paat the holj Lmm
Ih isjtiallm' ivnf{i'»'giitiotiM the I^ma, with tlie 7'i-f>uttt va«« in ha&4
wftlks sdon^ the rows of knefUng wonjliipi^rs neai-tlie temple door. »»
|iours a few drops of the holy fliiid into the hands of each Tot*r)*. Wit!
the 6rAt few drops the worshipper rin-ses hU moath. and with th^ msX
few dropB he anoint.s the crown of his head, aud the thiid few dnm
lire i-everently swaItowe<l.

Then the Lima hringM the voae of Life and places it for lui instul
un the bowed head uf each of the kneeling votaries, r«citing tJie >al
of Ainitayus {Om Amarani jii-antitie aviiha), which all i*ejK:«t. Twn
tlie Lama toucheji the head of «icli oue with the ixiwer-coiifr-rring raw-;
and afterwiu'ds, in ftiinilar inanner^ with the divining-dag^r, sijtuj;
" The life which you now have obtained is unfailing \ikv the rajta
Hiiiiour. Keccive it with reverence I As the i-ajra is iinchai
now is your life. I'ajra ntllii/n rakhija svuhii .' Woi-b-bip A
the god of boundless Life, the thief of all world-rulers ! Ma^ bis
come, with viilne ami all huppiue^." And all the i>eople Ahdnt
** Glory ami 5ll-lulpl>inf^^ I "

Eacli wurship{)er now receives from the skull-bow] a drop of tlif
sacred wine, which he piously swallows: and each also t*eoeive6 three of
the holy pills, the plateful of whiirh bad been coni*eci*ated bjr the UiHcb
of the Laina. Theae pills must be swallowe^l ou the b'pot, Tbev ■»
i*epresent«d as bettdn upon the vase which the image of the gwl
of luHnile life holds in hiK Up.

The Lama tbeu taket^ a seat ou a low throne, and the votai-iee file |mnt
him oiTering him a scsirf and any money presents they may haw
to make ; the majority piiy in grain, which is piled uj> outride the doot
of the temple. Kacli tlien reoeivtw a hentKlicLion fi-om the Lama, who
places his liimd on their heaiU and re^teats the spt^ll of AmiUluut ; an
on its concl union he throws over their shoulder a knotted white scarf
(7Vfm-/w) from a henji of consecrated scarves lying at his side. Tite
colours of the wanns ai*e wliite for the laity and re<i for the priests.

Other cei-emonie^ for prulongini! life, especially i-esorted to in severe
itieknej^s, are *'The S:iviMg fn>in Dirnlh " {'ch' i-f»thi) ; the '* Ransoming of
another's Life " {aroij-itslH)] .Snh»titution-o6ering to the devils of an
effigy of the patit-nt, or as a aiicrilice for sin {A't(-n'oi')as in tlie ilhr&tru-
tion given on the opposite piige; Libation of wine to the denmns i^tStr-
akyr.m*) ; t/j/fil-ttJMi, etc. All of tliese services are more or lest* mixed m|)
with detnonolatry.

Numerous other ceremonies have ftlready been referred to in
other chapters, such as the "Water Baptism " ('*Tui-Sol *'),^ "The
Calling for Luck " (^aft-gug),* etc., "Tlie Continued Fast" (Nufr-

1 HKti-riiii: vf. Jakm'JI,. //, 22: (iioiMt's Al^i^b. Tib^ \; 4i2; RocJuiiLt.'> Z^ )j, 11J,
* l>Krii!t-(f»oI = .iblulidii + tit prny or uutreAt; iwMjScHtAuiMWKii, fitirfrf., p. £30
> SiH< p. 447 ; itl*o !^'Hi.AOrt p- 1103. ' bcKUkO^ ]>. 210.

A OCILT^FFBBIKO AT TaMKAK,^

Baddhists ore conscious of the unorthodoxy of these practices, for
the so-called reformed L'tnias, the Ge-lug-pa, do their demoniacal
worship mostly after dark.

Aftvr iiockliill.

O Q

XVII.

ASTROLOOY AND DIVINATION.

" That iin^ndicftiit docs rijtlit io wliimi nnn-nH. planetnrv influtMioe*, iticttiii-,
and signs are things ftbolished ; he is fcec from aII tneir evils."- .S<rii)w
Pnrihb^tniyn Sutta, 2,

IKE most primitive people, the Tibetans boIi«ve that
the planets and sjiirjtual jtowers, good and batt
ilirectly exercise a jioteut iutiuence upon man's wel-
fare aud destiny, and that the portending miichinn-
tions of these powers are only to be foreseen, diifcerned, and
counteracted by the priests.

Such beliefs have been zealously fostered by the LiiuiaB, who
havt* led the laity to understand that it is necessary for each indi-
vidual to have recourse to the astrologer-I^ma or T»i-pfi on each
of the three great epochs of life, to wit, birth, man-iage, and death ;
and also at the beginning of each year to have a forecast of the
year's ill-fortune and ity remedies drawn out for them.

These remedies are all of the nature of rampant demonolatrv
for the appeasing or coercion of the demons of the air, the eArth,
the locality, house, the death-demon, etc.

Indeed, the LHmas are themselves the real sui»jK)rter8 of the
demonolafry. Tliey prescribe it wholesale, and derive from it
their chief means of livelihood at the expense of the laity.

Every large monastery haw a Tsi-pa,^ or astrologer- Lam a, re-

lited from the eleverest of the mouks.

And the largest monasteries may have a3 astrologer a pupil of
le great government oracle-Iiama, the Ch'o-c'oft.

The astrologer- Kumas have always a constant stream of pernous
araing to them for prescriptions as to what deities and demons

pire api>easing and the remedies necessary to neutralize these
jrtending evils.

The nature of these prescriptions of woi-ahip will best be illus-

ited by a concrete example. But to render this intelligible it in

cessary to refer, first of all, to the ohronologicyif nomenclature

rrentiu Tibet,as it is used for indicating the lucky am! unlucky

les, as well as much of the worship. And it will be seen to be
lore Chinese tlian Indian in nature. The Chinese wdendar is
aid to ha%'e been introduced by king Sroft Tsaft's Chinese wif**,
but the first siity-year cycle does not begin until 102fi a.d.*

The Tibetan pystera of reckoning time, derived from China
id India, is based upon the twelve-year and sisty-yeai- cycles

Jupiter.^ The twelve-year cycle is used for short periods, and
le [)articular year, as in the Chinese style, bears the name of one

other of the twelve cyclic animals : —

1. Mouse. 5. Dragon. 9. Monkey.

2. Ox. fi. Serpent. 10. Bird.

3. Tiger. 7. Hoi-se. 11. Bog.

4. Hare. 8. Shet-p. 12. Hog.

id in the case of the sixty-year cycle these animals are combined
ith the five elements (namely : Wood, Fire, Karth, Iron, and
i''"ater),and each element is given a pair of animals, the first being
considered male and the second female. I append a detailed list
of the years of the current cycle as an illustration, and for refer-
ence in regard to the horoscopes which I shall translate pre-
sently.

The Tibktan Chbonological TABtE.
The table here jfiven <lirt«rs fn»iii thiit of Sohlaijpntweii [o^. <^Vf., [i, 'J82) in
RiHWini; the initin-I year of the current «ixty«year rycle, nnniely, the Hfteenth

I 1 i<r«lfl^a— the Chtbv of HcxiKBB'e SimattttftH Jonn.

I » Cnoma, t/r., 148. Tlif (.'hinBM " IkjcriptioH of T'f'tt," tramhtU'd liy Kulpooth
r^lff.iuy. JoHf., A$'iai.f \\.^ 138), stAtcs that the (.'hinfdf system was introduced by the
iluiieiie wife of .Hroii TsAU ttanipo, in IJ12 a.d.

" Thrre is ilIsm a cycle of 2£2 years ai'ldom nsed. Oonf. GfOfioi, 464-69. Hrc, lU
3GB, aod Sohuui , 284.

OG 2

■ 452 ASTHOLOGY ASD DirjyATIOxV, 1

^B eycle {HtUt-juM), coincide with the year

1867 A.D.. UB Uiia is alleevd bjriW ■

^H learned wtnilnKcr iJtuui uf Darjiling to be the trne

epoch, ami not tfae jnv ■

H 1800.

1

^B Ttw

TlHVTAS Klu.

TiBrr.Ax ExA. I

Xur

■

H 1SS8

So.

XIV.

T«iriiata«.

A-U.

Cycle 1

5 t^

1

52

Eiwth Hrtrse

1
1890 XV.—

34 Irrin-Tiuftr

^L 1830

(1

A3

,, Sheep

I8»l eotktd

2? ,. -Hiin-

^^^I8(K>

M

Irttn-Ape

1892

,,

20 M"at«r-I*rttgim

^^■,1661

J^

55

.. -Bml

iBtrs

,,

2" ,, -Srrix'ul

^^^1803

»t

.vt

Water -D«>g

1894

>>

28 Mood-H.in*

^F IMS

1 1

S7

.. -H»«

1805

•t i

39 .. -Sh««p

■ 1964

t»

m

W'Hiil-Mnnso

1896

1
II

30 Fire-Ape

■ 1806

It

59

.. Ox

1897

31 „ -Binl

■ 1806

60

Fire Titfor

1808

t*

32 Karthl>i>j;

^^^1067

xV.

1

„ -Hare

1809

II

33 .. H»g

^^■1868

tn

2

Earth -DragHD

1900

>•

34 Iron-Muiue

^^^1860

II

3

,, -Serpent

1901

i>

35 , ,. -Ox

V 1B70

!•

4

Iron HiirsK

1 1902

36 1 Water-Tiger

■ 1871

*l

A

,, -Sheep

' 1Q03

J,

37 ,, -Har«

■ 1872

ll

6

Wtttor-Apc

' 1904

•1

38 Wood I)rai;oD

■ 1878

1*

7

., -Bird

1906

11

39 „ -ScriMfut

■ 1874

If

8

Wood-l)ng

1906

rt

40 Fire-H..P*e

■ 1875

fl

9

.. -H«g

1907

tl

41 1 ., -Sh^-vp

■ 1876

10

Kire-Monw)

1908

ii

42 Earth Ai.c

■ 1877

n

II

.. Ox

1909

ti

43 ,. -Bird

■ 1878

11

Vi

Earth-Tiger

1910

• 1

44 J In'n-Pi>K

■ 1879

If

13

„ Hare

19U

■ )

i5 ., Hotf ^m

46 Water-Mr.us« ^H

■ 1680

■ 1

14

Iron-Dragoo

1012

f«

1881

,J

I A

,, -Serptub
Water- nor «e

1913

i>

47 -Ox ^1

18R2

11

IG

1914

• •

48 WiKKl-TiKer 1

1883

• 1

17

,. -Shwp

1915

• •

40 .. -Hare 1

1684

1 )

18

Wowl-Atie
.. -Bird

1016

• 1

50 Firc-Dragun 1

168&

1 *

IB

1917

11

51 1 .. -Seri*«it 1

52 ' Eorth-HufMe ^H

1886

tl

20

Fire-DoiF

1018

• 4

1887

It

21

., -Hog
Earth- AfouM

1019

■ 1

53 ,, -Sheep ^H

1888

11

22

loao

54 ' Iron-Ape ^^B

1880

II

23

,. -Ox.

1921

i<

55 „ Btnl. ^H

^B It is hy giving n realistic mea

ning to thes

e several animals and

^M elements, after whicli the years

are named.

that the I/ima-astro-

^H logerfl arrive at their endless var

iety of coml

)inations of attr&ciiou

^M and repulsion in reganl to the

ir casting o

^ horoacopes and their

^1 preKcriptions ol' the requisite u

•orship and

offerings necessary to

^B counteract the evils thus brough

t to light.

The animals are more

^B or l(^!4s antngouistic to each othe

r, an<l t heir

most unlucky combi-

^B nations are as follows : —

g

A5TBOLOU1CAI' Fiomin.i
(Oa tt)C Tortdlac.)

less obvious inter-relations of the elementfl. The recognized de-
grees of reliitionship are: (l) mother, or greatest aft'eotion; (2)
fi07i, or neutrality; (3)/rie/(</, or mctjiocre affection, and {'i)enfnvy
or antagonism. The relationrfhijis of the elements are thus stated
to be the following : —

Wood's tiiotftif is Wiiter (fur wood cannot grow without waber).
Watei-'a „ is I"^*" (f"'' wutur-chunnels for irrigjition cannot bi»

miule, and thei*efore water cannoL eome, without

iron).
Iron's „ is Eoi-th (for earth is the matrix in which iron in

found).

^ Modified from S&rat's Agtin%

ASTROLOOr AND DT^iyATWy.

Kartli'd mother U Fire (for eartJi u the asb-produet of fixv).
Fire's

is Wood [for without wixkI (carbon) lire is not],

FlLLU.

Wood'ti

Fire's

£arth*B

IrOQ^s

Wat«r*s

18 Fire ^
is Eiirth /

is Water I

I Thia is merely & reverae way of jiiiMiilin;
the above details.

HOUTILK.

WiKxl'a enetnii is Iron {t\& Iron inRtrumonttt cut down wood).
Iron's „ is Fir(> (as fire melts iruo and altetv its idmpe).
Rrs'a „ is Water (as wator extin^ii«he<t iir-e).
Water's „ i& Earth (as earth hems in water).
Earth'fl „ i^ Wo<Mi ^aa wood grows at the expense of and m
poverishes earth).

Amicablx.

Wood's frUnd is Earth (as woo«l enn't grow nntbout eartii).
Water's „ is Fire (a* it warms water).
^Fxre'fi ,y is Ii*on (as it absorbs heutt and thus assists the cob~

tinuance of the fire).
Iron's „ is Wood (as it supplies the handles to iron--weapond u4

is non-eondiic'ting).

The TibetAH year is lunar, and numbers nominally tUrpe hundml
and sixty days ; so that in order to bring it into keeping with liif
moon's phases one day is occasionally omitted, and as it is the un-
lucky dnys which are omitte<l, and these occur irregularlv. thf
Tibtitiin year anil mouths du not always corres]H}nd e3:actlv withtb*
Chinese monthsund years. And the solar difterence isconipeu«a«d
by inserting seven intercalary montlis (Dn-sol) every niueiefu'
years.

The year begins in Febrnary with the rise of the new moon.
The months (I>a-wa)' are named first, second, etc. and the wud
Dft-wa piffixed thus, Da-wa-)nng-]^i, "first month." Tht* weeki*
divided into seven days (Za), beariug, as n*itb us (for the LSnub
adopted the Aryan system), the names of the sun, n.oon, and the
five planets, two being allotted to each day, an<i is re|>resent«*l
by a symbol (see figure) which is a concrete picttire of the name

1 Si> '^nyt ScHun., ttfi, tit,, 8S8. The int<>rcaUry raontti sooim to br added at Jcm iif
tprralfl. Acoonling to tli(< BjJt)>iir-KAr-iy> in IWl the duplicated mootb was tbr
ItTith.

' ZU-wrt = m<N:in.

TUR PLANETS AND CALENDAR.

Vamv. (VIratJNl Body.

455

, Saiiday (Tib. , j\7ino) .
'Momlny (At fca)

Tiiewltt.v (J^iy mar) „,.

WodneT>tlay [L'ag-pa).

TImrfulay ('7'vr-At») ....

, -Friday [ I'tl mit)

atunUy {Pen-ba,) ....

Bnn

MtMin

M ars

M<<rcury

.lupit*!"'

Veiui*

Katam

XU 8yinU»l.

A Min.

Crescent mtMin.

A red eye.

A linnd.

A thuiulerltrilt.

A uartcr.

A bundle.

®/

Thp different days of the week are associated with the elements ;
lus Sunday and Tuesday with Fire, Monday and Wednesday with
Vftter, Thursday with Air, and Kiiiiay and Sarnrday with Earth,'

Each hour and day of the week possesset; n lucky or unlucky
character, and the days of the motitlt according to their order in
reduce other sets of untiirky couihiim-
tioD9. Thus the individual days of the
reek are divided : Monday and Tliursday
best. Sunday and Tuesday are
ither " angry.'* Saturday and Wednei*-
ly are only good for receiving Ihin^irs
Van^-8a) and not for giving away,
iturday is not quite so gloomy and
aalignant as in Western mythology.
The days «if tlie month in their numer-
al order are unhicky pw ne in lliis order.
fhe tirst is unlucky fur i^tarting any
lundertaking, journey, etc. The second
18 very lyd to travel. Tliird is good pro-
vided no bad combination otherwise.
Fourth is bad for sickness and accident
(Ch'u-'jag). Kightb bad. The dates
counted on fingers, beginning from
thumb and counting second in the
hoUuw between thumb and index finger,,
the hollow always comes out bad, thus
second, eighth, fourteenth, etc. Ninth h good for long journeys
but not for short (Kut-da). Fourteenth and twenty-fourth are

I According bi tlu' rliyuif:

"Si-nin mik-mar mr K'am : Ds-wn llink'pa Ch'a- r K'ani ;
rur^Hi ila-i-'i*n luA-i K'Kin: Puiaii pVni-ba iJ4i-i K'am."

^^

' SYM1IOI.S oy I'.WS OK IHK WkEK.

456

ASTHOLOQT ASD DIVIXATION,

like fourth. The others are fiurly good otpforiA ptirihitft. In ar*
nounts, etc., unlucky dayfi are oft«n omitted aJtogether and lin
dates counted bv duplicating the prcccdiDg day.'

Chinese geomautic rtjG[iires, the I'u-Kwa (^J*ar-k^rt) and the Mt
wa, enter largely into tlie calculations of the l^ania astrologer, Md
these are usually figured on tlip IwOIy of a sjir^d (ortoise, a» in
the above figure, whose jiaws sometimeti grasp a poJp snrnioiinrKJ
by or transfixing a frog.'

The Pu-KwA or Par-ka symbolize the great ]»roiiucti\».' and an-
tagoniFfttL' jwwers of nature^ as sinuuiarized in a uiost iutercatisj
tnauner by Dr. Legge.

The first cluiraoter, pft, in the Chinese Nyiubol for divining by tiie lioet
produced through a cei*t«in prni<ess on the hack of a toi-t^iise-Ahell It
consists of two lines,' which may pniwibly, snya Dr. l^gge, havp bran
iQt«nded to represent the lines oppeA-riug on the shell. The second
chaj-acter, Ktrii, was the symbol for di^Tuinp by mefini* of the i*t(fbl
famous trigraniH of Ffl-hi»I, thenijielves called *' the eight KwS." T^y
are not chanictei-i), but liiioal iigiires oompo^ied of whole and ihvid^d
Unee, on whicli was built up thp my^te^ious book called the Yl-KiD,
or**Bookof Cfaaugoe," with its sixty-four hexagramg. The eight tiignuu*
are l>ere shown : —

The whole lines in the figures aro styled "the strong^" nod the
divided lines "the weak." The two represent the two forms of tl»
subtle matter, whether eternal or created is not said, of which all
things are composed. ITniier one form the matter is active ontl is cjtlM
Yantf ; undei* the other it is passive, and is called Yin. Whatever i^
strong and active iw of the Yantf niitniv; whatever is weak and [M.?bive
is of the Yin. Heaven and cju'th, sun and moon, light and durkn«««.
male and female, vuler and mini«;ter, are examples of thc^e uittinomtcs.

The aggi'ogate of thf*m makes up tlio totality of being, and the Yih
supposed to jL'ive in its dia^jrnm m complete picture of tlie phenomenu o(
that totality. Itdnus not ^ive us a sexual sy.stvm of natui*e, though of
course the antinomy of sex is in it ; hut the lines on which >t is coo-

» K:.AV«()ni, tv., IS"; Hue, ii.. S70.

t This iiiny Iff till* HncrtMl tliit'o-lfg^cd fliig. Cf. alft» my ftrijclc itmtt, Amti«i^ ]8BSi
on '* Frofj >\'ui-iiihip ainiiiig llii- Nf'winv."
" LiMiui's Tk< htli'j. a/f.'hna, \y. It, <!'•. 15.

rniORAMS jiND GEOMASTIC SIGNS,

457

ructed enihntce other antinomiei^ its well. Autbority antl power ou
le aide ; inferiority and docility on the other.
Fiiilher, the liidden opei*atioii iii and through which the change takee
MG in natui-e is said to be tltat of the A'ttrt shatiy^ usually meaning
' spiritB," but here hehl to he t«chnii»il. " Sliaii is l'a»w/, and intlicatea
"be process of expanding; Kwri is K/h, and indicuteM the process of
ontracting." Tiie fashion of the world is eotitinuully being altered.
7e have action and reaction, flxix and i-oflux, and these changex are in-
deed in the diagrams, which are worked in divination by niauipulatin^
I fixed number of stalks of ri plant called (thih {PUtrmka SUnyica), and,
idced, the form of the trignims themselves is suggestive of divination

The usual geomantic ari-ungement of tJie Par-k'a i» given in

?ure. Individually they are named Heaven, Earth, Fire, Thunder,

Mountains, Celestial Water, Terrestrial Water, though the fourth and

pighth ai-e soiuetiQies called Iron and Tree. And Mountain, Iron, and

li^ater are said to be sons of the Earth and Heaven, while Wind, Fire,

And ^IVee are their daughtertt.

It is remarkable, however, that while the Chinese use only the
hexaj^rama for divinntioii purpose.^ the Til>etaD8 use only the tri-
grauis iu this way."*

(The Xine iVifitia '^ are arranged iu the form of a quadratic square
or circle, aud the ligure^ usually, ag in a magic
^ % <•> square, so disposed as to give the sauie total
in all tlireHions.
, I \ Z The s])irits of the seasons also powerfully
\ influeiice the luckiness or unluckiness of the
liays. It is necessary to know which spirit has
I ftirived at the particular place and tinie when
au event has happeued or au undertaking is
enterlaiued. And tlie very frequent and complicate*! migrations
of these aerial spirits, good and had, con only be afit*rtainetl by the
LSmas. The most malignant of tliese evil spirits are a Wrick dog^
a monster with a dragon-tail, a man on horseback, and the fabulou;^
I'htenix; and the seasons are specially a!-srgued to these iu the
order of spring, summer, autumn, and winter respectively .*
The almanac which the Lamaist a«>troIoger uses, gives for each

I

1 LEkOR, itft. cit., p. 30.

» t'f. Prnf. OH l.A CotrPttaiBH* vIhciVh/ C'Aimam DitittatioA Mantuil—The Yi King. —
Tatu, 18W>.

* <Mi<-ba = A blot. Cr. PjLlljui. .1/cMy^ il^ 339; ScuuMi., 297.
ScVLAa,2»9.

458

ASTROLOGY AND mVIAATIOX,

dny the six presiding infltieuees. Thug the pag« of the alDiaiiadc
for the first day of the third month of 1891 (Iron-horse) give*;—

Cydit A ntmal
TIkw

Wttkday

P'urbft (ThofRday^
fgiriDu
Wind).

\a
Mru-u
C'iUr

Kiddnn

Stor

26

Sbe-sa

Water).

And the general record for the particular month is: This monlb'* |
star i.t moderate and the celestial Mansion is the sheep. .A'jWati/i, '
Avidya. Element ia luid-uummer, and named Great Fire-Horse. |
It ia time for plants huddiug and marshes', thunder and birds. The
empty vase is in tbe east (.*. do not go E.). On the loth day ihej
Teacher taught the KtUncfikra ; it is a holitlay. Thursday, Sunday,
and Tuesday are good. Friday, Saturday, Monday, and Wedwesdav I
are bad. Tbe " Vns" road (/.c, the road on which cake and the ,
devil's image are to be thrown) ia N.W. The "Ziu-p'uii" (a kind of J
(genius loci) in the Ox and Sheep days at dawn passes from W. to]
E. (.'. at that time be carefu])L

LiMAJST Horoscopes.

The Lamnist horoscopes or Tms are of several kinds. Tbo«e
most commonly sought are for: (a) Birik ' (b) Khole-Life Ft
ctut * (c) Man*i<ige ^ (d) Death • and the (e) Annual.^

They are written in cursive characters on a long sheet of {mpct!
and attested by the stamp of the astrologer. Such manuscript
divinations usually called SuA-ta, are in the case of the more
wealthy clients mounted on silk. A preliminary fee or present
is usnally given to the asti"ologer at the time of applying for tlie
horoscope, in order to secure as favourable a presage as possible.

Each of the \'arious horoscopes takes into account the conflict or
otherwise of the elementary and astral influences dominant at the
time of the person's birth, as compared with the existing influenoet

1 tKyrNl-itiie • U'-nbs 1h rtsis. > paig-rUia. 4 g«*ln -rteie.

1 sKai;-rt0is. Otlior horo»ropo« for (fi-nenil aud extrm diviiiAtionB nrr- : Oab^iA iif
" Concenlfd," and Urub-Ui oi *' (he perfwt" Aatrol'igy ; mid ttii* niiin-sw »y»t*-in i*
t«nned AitJc-ui in distini'tiou to tin.- Indian or Kiir-tsi.

kt tlie time consulted. The ordinary horoscojx' is usually arranged
ider the fuUowing six heaths, namely : —

1. The }*e&r of birth of the iudividual in its ausptcioua or inauspicious
rings.

2. Hilt Parl:*n, influences.

3. His "' Reversed caloiilation " of age {Lfxjmen). This is evidently
itroduoed in order to affoi-d a furtlier variety of conflicts.

4. ** The Seizing-Rope of the Sky."— This seems to refer to a populoi-
ica of ulliniaU> ascent to the celestial regions by means of an invi*;ible
ope.

6. *' The Earth-dagger." — This is au Divisible dagger, and is for the
idividun) the emblem of stability and safety so long as it lb reported lo
fixed firmly in liie earth.
6. The Meivit.

^And each of these several heads is separately considered in detail with
reference to it*» conflicts in i-cgard to — {«) the Life (or *roy)\ (6) the
1 Body (or lu8)\ {c) the Power or capability (&a»-i'rt«); (rf) the Luck-
Tliorve (or rhti>-rta); and {«) the Intelligence {hla).

The [>artioiilar Piwkhtijind Mevxt for the Beveral tiniew aie found
by reference to the Liima's almanac as above noted ; Imt the other
details are eliciteti by divers calculut ions made upon the astrologer's
liCMird,' and in consultation with the varioin* manuals on the subject.

> 'riitf utruloger's board ounaisU of a lat^c napkin oii wIiiqIi art' dmwii si|(ian>a aiid
the oUtor necearary geonuuitic ft^irm, all in a dcfiniti- and convuiiient rt'latitm ^) eacli
otlier. This napkin issprtni] una talili>,anil the rjilrulAtiunii arc- moilo with colours!
buttuna as coiiDteni which an* k**pt in ,i Uig— tin- sfVi-ral flrnifiita having rach ■
rfcognixt^l colour: Ibiw woikI \* yrvfa. fire is rr/i, earth in tfttlour, irt*o is whitt, ami
water is Ulnt. These counf rs arc jilac«-d on the colutin-d miuan*>i aK in n chi-fta-txiurd,
aiitl are innved acriinling Xm rule, either tmnpver*'!}' from right lo left it (Vo rmA, or
Umgitudinnlly (irer tilt* requisite number nf gijuar^s. In the top row of the Ixmrtl are
the aisty siiuaxea of the mxty-year cycle, all named and in the proper ciloiir of their
elenienla. And t)ve jiicceeding rows of tiquan^s ure thoie of the Life, Hody, I'uwer,
Lurk, and Inlelli|fence &.?rie«, each with Ha uppruprlate series of coloured flonentB.
The 'ithrTdivistuna relate tn the Parkluis and Mewas.

71h> calculations are made according to rule bockwarda or forwards a certain number
of years in tberowof theaixty-ycarcyrle »(|uares. andthe»er<indar}'n«u]t«cuineoutnf
the vertical columns of the Life. Body, etc., Ai-n<w according to Uie conflict of tbt^ir
rcepoctivf eloinentH ; the n!."ult*i Ijcjajs noti'd by whit^ or black aeeda or buttoas, whlcli
havf the following raluiii : —

The seven recognixed di'trn-es of affinity < ir rt-pulsinn are expresses] in the BJitroIogical
84-count9 by the following Hiirai^ of cirrlftt and rrrwse^, •md during the calcuUtioii Uie
cirrl«?s are rrpre«ented by white bottons and Ibe crossee by black buttons or ftwds-.—
Jihen the conflict of the elements comiia uut— J/utArr, \.t^ tlu&eif degree = OOO

460

ASTROLOGY AND mViyATJON.

tifiee manimts hare tbeir signs inscribed ou the bellj of al
(see pagt' -ioS), auti the Mewa iK-t-ujiies the centre.

With thia explaaatiun I now give here a sample of a hon
for one family for one year's ili-Uick, in which the
worship is italiciKed. I have Hctdeii in footnotes aome fartli
pIuimtionK which may be consulted by those xntereiited io koErfia^
iu more detail the methods by which the Lauiaist -astrologer i
bis calculations.

•The MisFOBTCXE Acoookt of tiik FAxn.r ok

roil

E-\l{TH-Mur8E YEAn ti.r., I8S8a.d.>."
iktluttttion to JLvSJr^Kl ! '

A. — KOH THE KATHKH OK TUK KAMIUY,

I. ~Acrofdin'j fn thf BmTllaONKI.K-r.

TItU riiKti', tiwati 2ti yean<, tmiiig Immh In the WMer Htig year, lh«i
lliclH with the rlHrtli-Mniue yeur (the lu-ettent yeftr) a>t f ttflown : —
Life ~ O. m 'itjfJt/.^

Bitdy = OO. "r brtt^. '

I'mver = XX, ar *fur»r.

Luvk-linrsfl = OOO- "^i" ^*'>
Ii)t«Uig«nce = X» "r '-nrf.

1. As ntoiiijifd hy ' ' Pnfkftn, " — His J'url'n fm the year t* Kkem.i
(fivcH tlie FUirth-Slioep VfJU' ftiul tlie follmvjiig cuufiict :—

Life = wi>t!W.

UuUy = bettor.

iVhunthecooffictuf tkerlcmcntecamnoiit Sutt^ *.c^ m^uitnt t

/tvn + Jtvn ) /N>(i'rt»iiaHi/&iW =
tt t> •• " /iHrmU, i.«., *furm-

„ „ I, „ UfOfif^ \vaX*\ i.:, writ

For luiiimplp, waUT niMLing Iron, i.«., lt« " wwM^r," is thr very bi-st atiiJ . . = (_
abJ thi' •oiiK' wduld lifl tnw <'f lin- nir*>iiiij: wihmI. But wo*mI rar-rting^ t^aftlii
= '* fnt-Ml," Jtiirl tlMTrfon? =- OO ; '•"•■ ^'•"^t'* cartli iih'».'» wood, IJk-h it tv
•* oirwy." aud thcivfore = X X : tinrt wuIit innUiif; wixhI = *' Hwttntltu," or I
While fit" nn't'tii^' vii\U-r — "rfctrf/y Auir,' urul tlu-n-rnrp = x X X. Tli. n ihp j«
uf the tfrtnl is takoii aa Ihf aveniiK*-' ri'sult nt Uii- ci.nflict. And tins »«:v«irA|
tiec«^iiary to iivuiil eiieli and ult at thi* uilniuitifs thua fan>told aru sp<M:tfirtl <
icnlly iu ttu^ Aatrol<igt>nt' txHiks.

> Tbt* DU-tAphyeiicjd IMtusttl Miiiijusfi *"* '^'^ Jirr-piilinj; divinity ol tbt-
and 111' is ulwuytt itivnk«-d ut thi' htail uf ni^tniln^k- pp-M-ripttMits.

> Thcyvurof hiti birlli Ix-.injflhf WatiT-Unn, j(iv<'h, iuoTiliiig in the .i-rtrulufiel
Water as llic irvjf tor thnt ypar, .iiiil the pn***ut yi-ar Iwinn the Kdrtli-MnuM i
fitty, occordiiiK to tlio ta|j|«f, is al*» Wnter. TliWL'furc Wnti-r invr^tinff Water s {
"goad."

' Till! luntt liifei' two yvarx an* t'nvinil liythr (rtlilc Inyi^-o thrrlriucnLM rrmb
■ if W'atiT And Fin*. 'nuTefur'- Wat^r rnia-ting iI.h /rit-iitl Kinr = OO "r " I
tfood iif the ficooiH) degree

3.

4.

Piiwer = wnrse than liad.

Luckhorse = l»ail.
int-elligenee = worw.

At modified Ay " licwned Age V*dculaHon," — Thin gire» a •* good "

reaiilt,' .*. = Q-
Aa modified b;/ " Tlf SrizimfRoye of thf Sky." — ThiH (jive= "gntMl,"*'
.'. = O- [If it *t're tm<l, tliun prescribed " The chmun: of the
d<K>r Ui the «kv" (witirits)].*
A^ modijifd hy " 7'Ar Earth dng^jtr" — This givea a medium averafn,
[If It were l>a(l would have to do " The closare of the door to tlie
iiurth " (Npiriis)].*
I Thns thu fliiniiiiary <*f the year's conflict am to birtti, together with it«
e^rittvd ruiiicdtcs is :—

" litio ' ha» black in uxeo«m ; .'. to prrtcurc loiiff life Ktivt read m'ly himA

The Sutra and DhtirfrnUjor Lontj Life.
" Body " ha* white in exre*-- : . ". the B<xly vn\\ be f n» from etcknettiit

1 1. f., only as regards ih'iH one a^itoet of the calcniatlon).
*' Power " hau hlaek in exce«> ; .*. FimhI sIi&M be »cantyi and cni]u<
Boffer. and cattle die »»r Iw hwt To neutndiw i( (ii) h/trt- read
very mm-h *'\iki\-\i,\\s" or thf Luck-Bfuio^rituf find " Nur-
ta& " {thf Best li'cultli) ; (li) offtr hoty raXfi ; (c) a/so yiee food
and sweriM tu monks and chUdrfn,
** Lock " \%iM black iu cxcen^ ; . '. b« careful nnt Ui provoke a law-suit or
go on a l*>nK jnurney, Tn neutralize this (a) do •• Ou-kar" 100
tiMrtf ; (1m ftiittit itx man if *' l.Hutit'-fiiiijH " a^ years of tfutirnye ;
(c) offrr in fhr trmplf 13 lani/tM irith inrfnnr. etc.. ; (d) futvf rvad
the " ntl^i-uiftit " i'rry mnrh : {*•) tHnkftm inutije of yuitrtidf {of
rttfjked (mrley or ri^'f) and throw it totcards your enemy ; [i) aivo
iiuike an earthen Caityn.
'•Intelligence" has blat^k in rxiHWit ; .'. have read tht ** /^-fftd:'* m'
uyjrthipfur recaltiny the Intelliyence.
IL — Aecordituj to 1'ark'A—

Hin Park'a fi>r the vi->ur hcin;; " khon," lie cannot daring the year excavate
*;tu'tli or remove Atftno^. Tlic Na^rir^ and the Earth master -demuitH are npjwAed
t*» him. He in eapeciiilly liftble t«» the dtswiaos of stiffened joints and »kin dis-
»tnlen> In tli^ seritinl riiontli he is OMiiecially sul'JLu'l ti> danger. The X. and
K. and S. direrliimrt are Kid for him ; Ih» iiiimt not ^» iher*. For rcniovmy

1 Thin Luy-mtm or " RevAmed + downwards " Is a more abctruse calculation

according to th(f nsyiiiff : —
L "Bkyefl-pa pu-yi utag fog noj lo grann t'ur,

^^H " ltii(1>nied nui-yi aprol-t'og iios lo graiw gypti."

^^H For mate* — theK>»4 »f olununlA — -Wgin fftm Tujrr nud count age dv^mnweartL*
^^B For/rw<i/« — the MMrm — ticgiti from Apr and count age I'pwardt.
^^M Thus th«< birth-year oF this imtividuAl being Wat«r-Bog, and be being a mal«, and
^^^^ke «M of WrUt b^-ing WVkhI, give6 us for his Lo-j'mr,^ the Water-Tiger ytnr (which =
^^PpHl kJt.). And as he is male, en counting doxruvaidt fn:>m the Wood-Tiger tbe uum-
^™Swof year* of \\\a age (*.*., 26), we get the year luirtb-Uare {V.*., 1679 A.D.). And

•coordtng to the Log-men Manual, the Earth-IIare year ie "'byor-pa '' or AKAfi,whicJi

is given tbe value of " good," if., ~ Q-

> This i» calculated on tlio iroii of tbe Lo'j-tnen year, mlnuii five years. In this caae
we have eeen Log-mm year is the Earth-Iliire year. Counting l^ack to the fifth year
give* the Wood-Hog, which has its Mrtfj the (Jemrnt water, and the it^ of Uic
present 18KH a.d. wax, tm,, Kiirtli-MuuBe, being also WAt#r, tlterefore ^Qw good fur
the " sky-$eixiiig Bope."

> See next chapter,
* See next diapter.

ASTROLOOY AJTD D/r/JfATfOy,

-y

in troTMhip.
//A— ^'Tjinrftwfl to Mkwa—

ttive ln>ahl«. Dreams will be Itad. The pwU are .i i-<pl*-jvap.i» fi^^.i. [itr

heart will jj^ive |>aia. and butl* nilleiisue. Tt> i

•• T»em mrlttM" nnd a " (rjfal mdoa " {iMtJt m aont'

uut tAf rum'* head); jb) Thr faitmi-ilc tfotf^ «j*<# ^u^tntinn^ at**^*

intiivititiiU : Dq tAfir tctrnAifi rttcryrticnJtff ; and (c) raiuom m tiilitrpj'

iiulektrt.

B.— Ko« THI Wife.

T.-^Arrortfiitfj to BIBTH^X)^F^ICT—

Tbio fenmic txim in Inin-Mniikey year (I'.r.. ti9 yean) i^^). Tbatywrr^]
vtl with tho l*l;krth-MouM> year (I'.f. , ISSS A.li. ) glvea : —

LU« = O >:

15(k1v = O X

Piiwer =000

Liiok = X

Intellij{eiic« ■= Q x

1. Ai iiiodi^rd tijf hrr Pnrlihn, irhieh is /.*'. Tbene oume uut rmwciinlT. I
X y, O O. X X. O. X X-

2, >4« mod^cii fty <* lintraed Affe CnleiiJaiion " = x
* ^« modififd by " TA*- Sly-rope " = O X

•'•'■"■•■'■■ " =000

3.

4. jfiji modified btf *' y/c Eitrth-Uagyer*'
The total »if tht' y^^ar'a cnntlrct U .*. :—

Life nn<l Intellifirencc arc had, like No. I, and luiist bo (re»tod acronl'

ingly, and in atldition t<> No. 1,
ftniv and |Mtwer are gtM>d.
Luck it nentrnl : therefore the couil iwople will 1»e kind tn vna ; aoJ tk

had i>enple will troiib^ ; therefore it \* neeeii&iu'v to da •«

vtmh " MUJiii ta-dof." lo drirr ntvay ttrnndn/ '(frt^m) m«*

motif h.
Thf .^h/'Sfizinrt liopr is interruiit«?d (i.<*., eut) ; Uier«fore—
{\)dc per;/ murh •' fe-fftfed," nnd " sn-'k'tjrm " (or oblatinn of wine wiht

{2)prrparr a " narH-^o *' to dose breach in the sKyconnrrtion .
Tlio conjunction of her year (Monkey with Moum>) is not gttrtd i .-. sU
cannnt jinirnay far. And if she does any business she will nufTer ; . -. A«nr^

" Tdski /ititj-fMi."

IJ.—Ai-Mrdinff to PaKK'A—

The Fark'a ln-inj,' Zr, nbe mtiafe not try In hnilil nr re[iftir a lifmao or «JI«r
liny inani(it;e in her hoiwe t.r spUl any^wafcer on the ln'artli. The devillMiiril trfi
dead jwrwm Lh olFended willi hor. Hcadarlie and pyeai-he will oci'ur • /....in
nnl look at frrsh llesli meat or hl<Mtd • (A) in the 8tli niuiiih \('ill Ike v-
ImuI : (c) must nut k" ^V. or N.W. ; {d) fian- read the '■ liSmniuf ' a,.c
tftnij ; " (r) Ihj careful not to provoke q^uarrda.

///. -Arrordiitg to MkW'A—

Her Mewa ib " some thimj " ; therefcifc will occur sutlden domihitir quam^
of groat wrini]t^ne>w, Ivini; reports of infidelity, aXm >;rief anmn^ relativcji atti
dro|»y. To pi-evenl tncHe <lo — '

(a) Gyrt *Ai (f.e., UK) Intnpii, 100 riet. \iXi iratn; and HX> tnrma); tM
Liitiir, (»r nrterini{ nf cake Ui the y.iirnx and Dng-Lar (= «kitf
iniihrplla-Kwl with I.OOO hoatl«) ; (c) Afm rattsom tt tjoat

Vidt p, 150.

^V AUNUAL HOJlOSCOPfi.

463

1.
•>,

4.

C— Fob the Dauouteb, aubd 7.

t.—Art'ording to BiRTH fO^FLicT—

T!ii« female, lM»ni in the \Viti#rHor»e year, 7 j'ears ago. That ye»r
Kmflict«il with the Earch-MnUKe year lu foliown:— x X, Q X, y. X,

3 O. ^ X.

^1* mociijiedhy her " Parkha" which isw'n. It is : — O O O. O O O.

O :< . X X , O O O.
As utwiififii by her " Profrgrd Aye Caiculaiiott " = Q
AnUy '' Sl'i/rojtr" = O X

Aithy " The Enrf/i-t/atjtfrr" = O X

The total of the year't t-onllict .'. bt, Life, Tfilellitfence, B'KW,aiid Luck are
good nf 2nU (legrce. Power ib bad ; therefore do a*for htr fatker No, U pre-
viotialtf tiotrd.

" Skv-'*eiiinj: Hope" untl Kiirth-(Ifti5|{«r" are neutral. For evil Sky-setxing
'Rupo, Jiorr find ihr St^rti " Aka.'»;iarlihji. "
Atul/or Eatf/tda'jfiir h/ivt rcat/ •' ^a i/i/mt/hift f»i-i mdo,"
Und repeat nsftK^Htiitly aa tfvara of nfjv, i.r., 7 times.

The conjnnctifin i>f her hiith year, the HorMt, willi thai of the present year.
che Mnu>)e. i^ very had, as ihiae two are onetiiies ; for thU haw mia the
Chine»ie "Kloit-Kau<niau."
IL~Ari-*ndinff fu Park'a—

Her I'lirk'a ix z\n. Bu carvfiil not to hreak a twiv or denioliHh any tree
sacrctl tn the NAga^ or ntlier deities (<7nyan). and don t Imndlc a rar|)eiitcr'»
tool for the wiiuc reaw>n. In 2nd rnonth when Iniil;* come out, it x*. floiiiowliai.
bail for yon, as the Naaa:* are tlicn pie-eminent. The \Ve*t and N.W.
«lhecti<»ns are had, and have to he avoided, h'or these rmJt Satnf rrad the

Itl.—Are*irduut to Mkwa —

Her Mewa ib tilv hn J'tUher'siNo. I), and thxrefvre do aecordingty.

D.— Fob tub Son, aoed 5.

X

O O

X X

(^.—Afmt'dinfl iu BlRTII-(X»SFlJCT —
Thin* male (oon), bom in the Wood-Ape year, S yearn ago. That year
>iu|>arod with the Earth-Monse year gives :— O X, Q Oi O CDi X. p X-

I. As tiiodifif^d hy hifi " Parlha." which in l-havi. It U Q Xj

»p, ooo. ooo. ooo-
2. As by " Jcewi-Sfd Afff C/ttiudntion =
3. As hy " Si-tf-n/jH." '
4. .1* hy " Enrth-da^qrr. "
The Vttal of the yearV conflict . ". is :~
B«Kly. Power, and Luck are j^mkI.
Life and Intclli^'enrt; are n«rulrftl nr niiihllinf^.
The Hky-roite in not broken, and therefore goo<I.
The Garth-dagger is viithdraHii, and theretnro liad.
I For the Uu«r—

^L (a) »M^/ ftJt twiny riny Chttityos om poxvUde ;

^H lb) thr tormn-cfilc of the farth-qodiUjtx {Sd-yi-lhtt'tno); nnd

^B loj ffii'f nlso tvntm-'ntkr to the Naya demiyods.

H Il.—Accorduiy to " Pabk'a "—

^T Bis Park'a being k'am, don't go to a large river, and to piK>U and other

cTnrti*K* reputed to no the ab<>de <if waternnirits. Don't stir or disturb the

~ w«i«r. D«m't go out at night. Dun't eat Vi^^li. The Taan fiends arc ill di*i-

poAMl towardn you. These spirit** are especially malevolent to yon in the 8th

month; .-, I>e careful then. Don't go in a K.W. and N.E. direction. Save

read ( 1 ) kLn 'bum and (2) ^>r- W dnmpa 'don.

III.—Acroniirut to Mkwa—

Tbis Mewa is Xi(-wi/rr. Tin? Maiim and Twin fienil*! are ill >!
yuu. Fur tliiH as (a) nrrtitr " dr-(ffiiji Ij/i mdou i^/uri." wUicb .-
anil " Sk)--4liKir " with tlireadH and raftfttn, aod (bl Anc* rtnti u'tU "jjiic/'a

flrnrrrtf Xuir on thr iirttnd .livrfttff of the ahttiv.
The Mewn is ei:ree<*ivel.v red. Il thn<* iiet^ifcens ^bedding of bl«>fid
accident. Thttfjorf mnKy " Tmn mrfm " und the Idimdy ^' ^famu mdoa " luai _
(Me«* |tK;*tt 4H4). Aftd hm-r read ag murh hji fnntitifdr — (|) tfotur prt rfj'f f y^Hl
(2) ffr<r/ .V"w», (3) mtr-r^tfun-iiM-i tjzuiiit tfiiittnnn gffrof^g.

The extravagant araoant of worship prescribed in tin
boro8co]>e is only a fair sample of ihe amount wliich the I^
order one family to perform bo as to neutralize the cnrren
year's demoniacal influences on ac(rount of the familv ioter
relations only. In addition to the worship herein prescribed ther
also needs to be done the sj>ecial worship for each individual ae
cording to his or her own life's horoscope a* taken at birth ; ani
in the case of husli«nd and wife, their additionnl burden of wor-
ship which accrues to their life horoscope on their marriage, doe ti
the new set of conflicts introduce<1 by the conjunction of their
respective years and their noxious influences; and other ritrt
should a death have happened either in their own family a
even in the neighbourhood. And when, despite the execn-
tion of all this costly worship, sickness still happens, it necessitate*
the further employment of Lamas, and the recourse by the more
wealthy to a devil-dancer or to » sjjecial additional horoscope
by the Ijilma. So that one family alone is prescribed a sufficient
number of nacerdotid ta^ks to engage a couple of Liiiuas foirlv
fully for several months of every year !

A somewhat comical result of all this wholesale reading of
scriptures is that, in order to get throiigh the prescribed reading
of the flevpral bulky scriptures within a reasonable time, it is the
practice to call in a dozen or so Ljimaa, each of whom reads alou«l,
but all at the same time, a ditl'erent book or chapter for the
benefit of the person concerned.

So deep-rooted is the desire for divination even in ordinary
aflfairs of every-day life, that, in addition to these elabomte
horoscopes, nearly every L5ma, even the most ignomnt, and
most of the laity, especially the poorer class who cannot afford
the expense of spiritxial horoscopes, seek for themselves presagei*
by more simple methods, by cards, by rosary bewls or pebble*.

DTVINATfON BY BOSES, CAHDS, nOH.UiY. 4G5

dice, by sheep's shoulder blades,' by omens, etc. And the

Bults are allowed to determine the movements of the indi-

jual, as every traveller who has had to do with Tibetans knows

his cost. It is a sort of fortune-telling, which, however, is not

orted to for the mere idle curiosity of ascertaining fortune long

sforehand, bat seriously to find the issues of undertakings in

lud or those immediately contemplated hythe con?ulter.

For the purjwses of divination most families jwssess a small

^vining manual called mA or ** 7n<5-j?e." '^ These books show

le portent attached to the particular number which is elicited

,and also the initiatory spells.

The cards used for most divination purpDses are small oblong
rips of cardboard, each representing several degrees of lucky
and unlucky portents suitably inscribed and i»ictoriaI!y illustrated,
and to each of these is attached a small thread.

In consulting this oracle, an invocation in first addressed to a
fevourite deity, frequently the goddess TfirS, and the packet in
held by the left band on a level with the face, and, with closed
eyes, one of the threads is grasiwd, and its attached card is drawn
out. The best out of three draws is held to decide the luck of
the proposed undertaking, or the ultimate result of the sickness or
the other question of fortune sought after.

Divination by the rosary is especially practised by the more
illiterate people, and by the Bon priests. A preliminary spell is
chanted : —

" ijSol ! t/e tUtarma .' Om Sha-kya Jfmn^i/f avn-Jidh ! Krammmfe $vd-
hdh ! Mndtxhihumwie^jt ivnitHh !** After having i*epeated this, breathe
upon tlie rosary and say '* Xamo-Gurtt / I bow down before tlie
kind, merciful and noble Lu.i»a, the three Holy Ones, the yidnm
(tateWy deity), and befort* all the collections of DakkiuTs, roHgiuiiH
protectors and guardians of the magic-ciiv^le, nnd I beg thut you will
cause the truth to descend on this lot. 1 also beg yon, O! religions
protectura and guardians, !lr itbnm, Iiidra, the others of the ten dii'ec-
tiona Nanda ntid Taksluika, the Nuga kin^s, including the eight great.
Nigns, tlie sun, the eight plunnts, the twenty-eight constellations of
stars, the twelve great chiefs of the injurers, and the grciLt locality
gods, to let the true light descend on my lot, and let the truth and
reality appear in it."

After repeating the above, the rosary is taken in the palm and
rolled between the two revolving palms, and the hands clapped

466

ARTROLQOT AKD DiriNATIOS.

of the

^maai

thrice. Tlien, closing the eyes, a portion ol tde rosary
between the thumb and finger of each band, and opening tke
eyes the intervening beads are counted from each end in threes.
And according as the renminder is 1, 2, or 3 depends the reFolt
Thus:—

(1) I/Ont 04 a retnainder comft nfter One as the prevjoufi remainder,
everything is favourable in life, in frieudahtp, in tnule, etc.

(2) If Turo cornr* after Two it is bad: "The cloudless aky will
suddenly darkeuoH, und there will bf« loss of wealth. So Rim-'gn
inuat l»o donu repeatedly, and the gods must be worshipped, which
the only prevention*."

(3) If Thrrf comet after 7^ree.it is very good : "Prosperity is
band in trade and everything."

(4) If Thrffcfnnes after < hie it is good: "Rico plants will grow oa
sandy bilKt, widowA will obtain husbands, and poor men will obtaii
riches."

(5) If One comet after Two it is goo«l : " Every wish will be fulfilled
and riches will be found ; if one travels to a dangerous place oue wiU
escape every danger."

(6) If One comes after Three it is good : "God'H help will always bi
at hand, therefore worship the god:ii."

(7) If Two comet after Three it is not very good, it is middluig ;
" Legal proceedings will come.'*

(8) If Three comet after Two it is good : '* Turquoise fountains wilt
spring out and f^^rtilize the ground, unexpected food will be obtaiufd,
and escape in at hand from nny danger."

(9) If Tivo comet after One it m btkd : "Contagious disease will coma.
But if the god^ be worshipped and the devils be propitiated, then it will
be prevented."

The most ordinary mode of divination is by counters of seeds or
pebbles in sets of ten, fifteen, or twenty-one, which may be vu^A
with or without a dice-boaiTl. If a dice-board be used, it consist*
of small squares drawn on paper to the number of fifteen or of
twenty-one, and each square has got a number within a circle
corresponding to a number in the wi^-yc or divination-book. Tbe
set of ten is called " The Ten Fairy Circle," ^ and requires a boei^
bearing the outline of an eight-petalled lotus arranged as pairs
of petals which correspond to the Tautrik symlxils of tbe five
Jinas (vajra, gera, etc.), the fifth being in the centre, and its paif
of petals is named the "Consort "* of the Jina and the Sakti,* Tbi

1 mKal-'grn-ma.

a Thus rUorjr Kah^ro, rdo-rjc shugf-'gro. the former havuig higltej- rank and
belt<T prog»K>8i«-

15

U

13

12

a

7

8

g

la

5

4

3

a

1

i are white an _

series. And after the invocation to the specicil deity and

. shaking up and mixing all the seeds in tlie closed palm they are

then told out between the forefinger and thumb of the still clofled

palm on to the squares in the mimerieal order of the latter, and

_ the number on which the black seed comes out determines by

leans of the ni6-pe book the divination result of the particular

jrtune sought for.

The set of 6fteen squares is called " G-ya-nag-iJinan-ch'u," or

'The Chinese medicinal water." It consists of a triple series of

Ive squares, with the numbers arranged as in the sketch. But

>roperly, as its name implies, the seeds

bbould be di-opped into a vessel of wat-er,

id no dice-board is then needed. This

cind of divination is used especially in

lickness, hence it is called "medicinal."

Jut the manual most commonly consulted

or the prognosis and treatment of sickness

** The calculation of the eight god-

leaees." This book gives a fixed prognosis

id prescriptions of remedial worship for the month in series of
Kours. Thus for ita reference, only the day of the month is needed,
ftnd no dice or seeds are necessary.*

The set of twenty-one squares is called ** The twenty-one
I'aras," afler the twenty-one forms of tliat obliging goddess.
Above the centre of the diagram is a figure
of that goddejis, who is s|>ecial]y invoked in
this divination. The numbers run as in
the diagram here given. As a sample of
the oracles I give here a few of the divina-
tion-results from Tara'a series. If the black
seed falls on 1,2, 8, or 9, the divination is
as follows: —

No. 1 , The Jewel. — If you do not go to seft
then yon will get the joweL For merchants'
and thieves' udv^entures it ia good. For your
own house and soul it is excellent. But if you

^P » Anothei- manual named IHu-U'od-rtsii. givce Biinilar infonnalioti in rfgard to tho
puticuJar time (if the d*y of th© occurreiKH! in quescinn.

H H 2

lmaf« of DiSlmn.

17

18

19

20

21

16

16

14

13

12

7

8

9

10

11

1
6 6

4

3

2 •
1

ASTliOLOOr AND DIVISATIQN,

are nek H is somewhat bad. For traTelling you shcmld first feed
people and dof^fL Tou will obtain a eon and gft temporal power.
Your wishes will nltimaWly be gratified. You have a thief as an
eoemy.

No. 2. The TurquoUe Sprirnj. — The dried valley will yield s]
and plautA will become verdant, and timely i-ain will fall. The
will soon return. Do the dPah-bstod worship of the enemy
and the worship of your own special god (mch'od Iha). It is
marriage.

No. 8. 2^e Cone^ Chaitifa. — In the supreme 'Off-min heavea« it it
good for the lower animals. In the three worlds of existence is
long life and auspicious time. Your desires will be realized. Life
is good. If you are ill* whitewash the Caityu and worsliip in the
temple. The enemy is ijomewhat near. For merchants the time
is rather late, but no serious loss will happen. For health it is good.

No. 9. Tht Invalid. — If an actual invalid it is due to demon of
. grand'pai-eut^. Agriculture will be bad. Cattle will suffer. To pre-
vent this offer tlie " black " cake of the three heads lyTor nag mgn
sum) and do ''calling fur luck." For your wishes, buAinesB, and
Credit it i« a bad outlook. For sickness do " obttuuing long life."
Mend the road and repaint the **.\fam " stones. HouMehold ihinga
and life are bad. For these rend the " do mang" spelU, also Du-Kar
and Dok. The ancestral devil i« to be suppressed by 8rignon. Avoid
conflict with enemy nnd new schemes and long journeys.

The titleii of the other nunibera indicate somewhat the nature oi
their contents, namely : —

3. Qolden Ihrje,

4. Fainted vase.

6. Turquoise (larrot.

6. Verdant plant.**.

7. Lady carrj-ing

child.

10. White lion.

11. Golden vase.

12. Tun^uoise dragon.

13. Garuda.

14. Tigress.

15. Sun and moon,

16. Enemy with bow

and arrows.

17. Fiendess with red
mouth.

18. 'Gong king-devil.

19. Peacock.

30. GIoriouH white
conch.

31. The great king.

The foregoing are the forms of dice-boards used by the laity and
the lower clergy. The more respectable Lilmas use a circular disc
with twenty-eight divisions in the form of three concentric lotos-
flowers, each of the petals of the (wo outer whorls bearing a nutnber
which corresponds to a number in the divining manual which is
called " The one who sees all actions.*' ' The margin of the disc
is surrounded by flames. Tbis morenrtistic arrangement is shown
in the aocomi»anying figure. As a sample of this oracle 1 give
here the detail of No. 1 and list of the presiding divinities of the
other numbers.

' LAt-byod wt'ofi-bn kuii-Zdan."

mriNATioy boards.

469

No. 1., Bhafjaffin (a title of BiiddhR). You ore of the wise class,
if not yoii will get n wit« son. Your god needit to he worshipped
fully, and what you desire will be realized, and you will obtain long
Kfe and freedom from sickness. And if you ai*e a male this blessing
will last for nine years. If you are a female then nine monks must be

^-^

/T

>r

>fe

ff^l

r«*

-*^

%

^^^JX^*

i^t JA-^

^^

^

l.OTl'9 l>H-K-UU\RD.

engaged to read the JSitjlthi AhidAarma, and four monks must do
the dok-jta^ clapping of hands to drive away the evil spirits; for in the
Houth ia a king demon who is angry with yon and your heart is disturbed
and your temper bad. On this account do the worship of the king
demon and wear hU charm. In your house children will be- unsafe,
but they will not die. Your valuable goods are likely to go» tliero-
fore do the worship of iVor-t'uh or *' the obtaining of wealth."

470

ASTROWOY AJfD DiriNATlOS.

The names of the dmnities <tf tiM other nuuhers, which give sotsr
iodicntion of the nature of the divfoition, are : —

3. ATalokita.

S. Ugyea Rinboch'e.

4. T&rft.

5. Vajrapaoi.

6. Ye8*e NoVbu.

7. Candnn.

8. Indi-a.

U. MafijusrI.

10. Doije leg-pa.

11. Sirge S&ihi.

12. Dorje Qya-t'uB.

13. Yudult Nonmo*

14. Toii-iian Lbamo.

15. Tamch'eii Kagpo.

16. Lungpa Kyithik.

17. Duqjftg^ag.

18. Oarwa BishQ.

19. Gyacha kua,

20. Nad-bdak Remati,

god of sickness.

21. Tsunpa.

22. Ch'ai Uiamo.

23. Ttik-cig-pa.

24. Sipi Kakhor.
20. Damc*a Dzema.
26. DreoDagyak.

37. Pui-nau Ukpu.

38. Kag-nag.

y/ The dice use<l in divination and fortune-telling are of two sortis

namely,(rt) ordinary ivory or bone dice marked with black dots from
cue to six as in Euro|)ean dice, and (6) a solitAiy wooden cnbe, on
each of the six sides of which is carved a letter corresponding X(t a
similar letter in the manual. Here nlso may l>e mentioned tbe
loaded dice used in '*The scape-goat ceremony," see the chapter
on festivals.

The ordinary ivory dice are nsed in a set of three with the Lhamo
MS or "The goddess' divination manual," which provides for
resulta from three to eighteen. These three dice are ii^tiallv
thrown ou the book itself from the bare hand aft^r having been
shaken up in the closed palm. More luxurious people poesess a
small wooden bowl from which they throw the dice, also a pad on
which to throw them.

The solitary wcHxlea dice is used for divination along with the
manual of MaiJjusrT. It contains on its six sides the six letters,
comix>nnd or otherwise, of MaiajusrTs spell^A, R, P, TS, N,
DI. The wood of this dice should be made of either Maujusn's
sacred " bla" tree, or sandal, or rose-wood, or if none of the$e
woods are available, then the dice should be made of conch-shell
or glass.

In the manual of this dice the portent of each letter ia divided
into the following sections, namely — House, Favours, Life, Medical,
Enemy, Visitors, Business, Travel, Ijost property, Wealth, Sickness,
etc., which cover all the ordinary objects for which the oracle is
consulted. As an example I here extract the portents of A: —

'' * A ' i.s the beet of all for great Lamas and for lay officers^ and
what you will peHorm will have a good result. For low people it
means a little sadness ; therefore worship yout* favourite god.

b

'* Bvu-8e itction. — All your household will be happy nud lucky, and
a time your house will be safe ; but whero the cattle dwell, there
thief and rogue will perhaps come. To avoid this repeat, or get

&ted (by Lamas), 10,000 times the spell of Marlci.

" favoarg aediuti, — The favoui*a you wish will be got gradually. To

Bxaove the'diffioulty iu the way of getting these repent, or get repeated,

100,000 timos the spell of gra-liia, and also of Devi lu-gyon-ma (this

htter is Oni / pi^ha-Ui jtar-ua-sha-wa-ri mrha fU{>4(i-(a-sha-r»a'na'ife swa-

L'), and do the Datj-kar with its contained 'izlog-i-sgyiu' (clapping of

ads) celebration.

^ Life {Srotf).—Thh is good. But the jDon demon from the east
ad south cnnie with a blue and bliick article you got. To clear away
lis cloud do, or get done, 100,000 griUsel, and do the Naga woraliip
ad read, or get read, 1,000 times Sherab-STiiipo.

" Medicftl. — Taking the medicine prescribed for you for a long time
etly you shall recover. AlftO bum a lamp nightly from sunset to
irise as an offering to the goili4.

" Emmtj. — You shall not sufTer, as your god is strong and will pro-
ct you.

" Vmii}iv — probable. — ^They are coming, or news of their visit will
on be received.

" Businfgg. — If you quickly do business it shall be profitable — delay
11 be unprotitable.

' Travel. — The actual leaving of your house shall be difficult, but if
3U perpevere you shall travel safely.
" Lost pro/ierfi/. — If you go to the north-west you shall get the lost
operty, or news of it."

A most peculiar application of the dice is for determining the

ccessive regioua and gnide» of one's future re-births. Fifty-six

more squares of about two inches wide are painted side by side

contrasted colonrs on a large sheet of cloth, thus giWng a

ihequered area like an ordinary draught or chess-board. Each

uare represents a certain phase of existence in one or other of

.he six regions of re-birth, and on it is gra[>hically depicted a

gure or scene expressive of the jwrticular state of existence in the

world of man, or beast, or god, or in hell, etc., and it bears in its

centre the name of its particular form of existence, and it also

contains the names of six other possible states of re-birth which

msae fi*om this particular existence, these names being preceded

by one or other of the following six letters : A, S, K, G, D, Y,

which are also borne on the six faces of the wooden cube which

forms the solitary dice for thitii divination.

Starting from the world of human existence, the dice is thrown,
and the letter which turns up determines the region of the next

.^

^e-birth. Then proceeding from it the dice is again thrown and
le letter turned up indicates the next state of re-birth from this

^ew existence, and so on from square to square ad hi/initunu

Thus for the Lamaint layman there appear only six stat«8 of
B-birth ordinarily possible, iiamt^ly : —

A. Tho pftth of the sorcei-er; S. Miujy days' journey {Niii ts'og lam) ;
i. Thu "bent goers," i.e., the beasto; G. Tlie Unorthodox, i e., a follower
bf the Bon or pre-Lameist form of religion in Tibet; D. an Indian
heretic : Y. a Rhostly state in Limbo.

The dice accompanying my copy of this board seems to have
sen loaded so as to show up the letter Y, which gives a ghostly
iri8tcnce,and thus necessitates the performance of many ex|>ensive
fejtea to counteract so undesirable a fate. But in nddition to the
Ordinary six .states of jwasible re-birth are the extraordinary states
>f re-birth to be obtained by the ffi'avd coup of turning up the letter
, five times in succession or the letter S thirteen times in isuccession.
The former event means direct re-birth in the paradise of St.
E'adma and his mythical primordial god, Samantabhadra, while
36 latter event is re-biiUi immediately iuto the gi-auder ijamdise

the coming Buddha, Maitreya.

Ever}' year has its general character for good or evil foretold

the astrological books (hke Zadkiel's),' but like most oracular
^iterances, these prophecies afe couched in rather ambiguous
erms, and as there are four or live versions of these forecasts
jr each year of the twelve-year cycle iu addition to a separate set
or each year of the sixty-year cycle, there is thus considerable
ititude allowed for aucomiting for most phenomena.

In 1891, during that great visitation of locusts which swarmed
^ver India and into Sikhim as well, the local Lumas were iu great
|lee on finding that the plague of lucusts^ was down in the Lamaist

' The ordiuar}- Limaist forecast for 1891 mn ns foUtm'i : During this yca.T of tliu
PJD-Hftrc, there is fear for the cattle. Thcvnlunble crops will bem(»dernte. Dew'aitd
»U excessive. Hirdii »ml mtcn defttnictivo. Hobtx!!^ nnd loae of land, fledng in-
ibitant«. Slowly cTop» niny rccorer. lUack (set'dcd crops) good, wbit« not good.
I sicknr^s cxcossivc. In i-Arly summer wnter scanty, with hail and heat oftcr-
ijlowly prot^rcfttt. If lliose who othi.Twi»* shall certainly die, do "tht- Life
ODOt** the " Oeatli KAnsom " (r.y. rclea^in^ sniajl fieb from the Gahiiioii^m}, and
tUp " CVremnny to Obtain Life," tlittii th«y simll be safe, etc., etc

' The great oriental li>cu»t is well-knuwn to the Nepalew.' and Sikhim highlanders
as an occasional visitant, and 1 am UAd that a few of tbe KWurmB uccasJYjiially paa«
actually hito Tibet. Tbe Xepaleee during tlits la^At visitation were to be seen catching
bitaketfula uf these iiisectts which lltey cooked and ate like alu-unpti wiUi much reliah.

47«"

SOnCEIiV AND NECBOMAATK

L

J-

iu the mountains, and the monkt) in their eloihters, can reudilj
become adepts in the black art, and ran lianish drought, ami con-
trol the sun, and stay the storm ; and many of their necromantio
performancee recall the wene of the ** witches' tiauUIron '^ in
Macbeth.

Magic, and this mostly of a HympUhetit' kind, seecns to have
crept into Indian Buddliiam soon after HuddhaV death. In the
fonn of inUiiy or the acquiititiuu of suiiernatiual |K>wer, it u a
recognized attribute of the Arhats, and even among the primitiv
Hlnayilna Buddhists. The PariiUi ("pirit^J rite of the Stmthera
Buddliistfi is essentially of the cliaracter of exorcii<ms* and ^KirticHU
of the text of the Saddharma Pundanko, dating to about the firsi
century of our era. ai-e fej)ecially framed for this purjKJee.

But the Indian cult does not api)ear eirer to have descended 14
the gross devil-dancing- and Shainanist charlatanism of the Lama^i
though even the U'linas seldom, if ever, practise such commoa
tricks as swallowing knives and vomiting fire, with which they have
been credited. They find plenty of sco[>e for their charlatanism la
playing ujion the easy credulity of the jjeople by working them-
selves into the furioiis state of the "jtossessed," so as to onicularly
deliver auguries, and by the profitable pursuits of neeromaacv and
sorcery.

Every orthodox monastery in Tibet, even of the most reformed
sects, keeps or patronizes a sorcerer, and consults him and follows

' ** Piriu" M pniclis«d by the soutlicrn HudtUiisU, u a rrndiitg of certain aeriptun*

jut ait I'jcditu^m ugninst eril spiriu in flickness. It adi1n>Kei4 itself Ut -aW splriU
licru RABcmliled," and ftays : " tti^refuro liwr me, O yv Epirita ! Be rrieudly to tht
Tiicf of mun ; for evtry day and niglit they brin^ you their off^rio^ : tlit-refMre lu^
diligeni watch ovi-r them. Ye apiritA, He' (IIabdts £. Mvn.). Nagusena in Mttimda
(omi, 150 A.D.) is madf \*^ say, "1\w bli'flsed ono, o king . . . soiictiunt'd Pint.
And Kbys I^nvids {JlHuulit, p. 213). comiueittiug m iliia rt'oiurk. iitau«: Hiis i»
thi* oldest t*xt in whicli the use of tlje service i* referred to. But ll»> w<ird Pnriui
(ririt) 16 used Kiillatti<^u, v^ ti, on an aM^uremtiou uf love : for snakes to lie uiM.^I as
what is practically a chanii oguiuitt Hiuikc-bitf, and tlut is attritniii'«l tn th<' Huddlia,
Tl]t_> ]>iLrticulur Suttas, ILntanu Sutta, Khanda-jKiritta, Mora pahtta Dha^TUgga-paritta.
and tlie A/aua/iya-j)aritia, and th« Angii!i-maJa jiaritta, and passages he-re refeniii
to are atl iu the FitakoH.
Cf. alfl«i A luuuual of exurciani need in Ceylon, entitled Firuwana-pote. — Hasia's

• It will be ijitcrt'Ming to find whether tlie dancing orgies of the Ceylon Bui
are in any way reLnt^^l totho«e of iiortheni Uuddhiim. Tlic di'scrifttiutiB of
are Uuuflicient fur this purpn««. They ahi^w. huwuvir, IhuL Voiua the Death
flgurefl proininmtty in the dances.

Sr dictates upon most matter?;; and thei-e are some cloisters uear
ia«a friKJcially devoted to instructiou in thig art. Such are, Mora,

ao-ch'e, and Kar-mas'a.
The chief wizards are called '* Defenders of the faith " (cA*o#-
i/o/V), and the highest of these, namely, Na-ch'uA, is the govern-
ment oracle, and is consulted on all important state occasions
id undertakings. But every monastery of any size has its own
orcerer, who, however, in the case of the poorer sects, is not
usually considered a member of the brotherhood, and he is allowed
to marry. They |»OBsess no literature, and deliver their sayings
orally.

Their fantastic equipment and their frantic bearing, as in figure
at page 475, their cries and howls, despite their name, can scarcely
be of Sivaite origin, but seem clearly to identify them with the
Bon — the grossest of Shamanist devil-dancers. The belief both
in ghosts and witchcraft and the practice of exorcism was so deep-
rooted in the country, that Padma-sambhava gave it a prominent
place in his system, and even Tsoft-K a-[>a could not do otherwise
than take them over into his yellow sect. And tliat position with-
in iLe I^maist priesthood once granted to the heathen sorcerer it
naturally l>ecame dogmatic and scholast ic,' and seems to have been
given it^ present organized shape by the fifth Grand iJlma, Nag
Wafi, in the seventeenth century ; though even now it is satisfac-
tory to find that some of the more inteIHgent and respectable
Lumas despise such gross exhibitions as an unbolypandering to
the vulgar taste for the marvellous.

The chief sorcerers are called "The revered protectors of re-
ligion," Oh^o-kyon or C%*o-jtf, and are believed to be incarnations of
the malignant spirit called "kings,"' who seem to be spirits of
demonified heroes, and still the object of very active popular
worship.*

These king-hends are alleged to have been originally five
brothers,* who came from Ch'ad-dumift northern Mongolia,

^

1 Korpw, tU SOO. ' rgjnl-po.

* Till- toodt! or wurHlii)>j)ing \heae. "klnt^" Rml the off^Tingi mmX. ac'pptablo tf>
them ore Jt^taJlMl in tlit- buok Ku-Aa t/t/nl-j'ou KaA-^j. "CuattuMmitm tn tlw five nacst-d
Kin|r8 " iind "ConffMion ( AVtA-.S'iy) to the Incanuite Htvat CA'»-f jknL"

* r|f>'al-po-«ku-ngs.. Thean arp saM to have Xtt^vn Uir kings of tbf eait, myntiuUly
cAllrd ** Uw Ilody ' and rtviclintt at Sam-j-a, tlie Idng ot tlu* wmC, mtitlvd tlw .Sjh^tIi.

478

SOBCESr A^J> I^ECJWMASCy.

though now only two (or three) of them seem to be known,
these are represented by tlie oracles of NSr-ch'uft, Kamiare'aTf
OadoA.

The chief of these necromancers was first brought into the orda
of the Lamas by the tiflh Grand Liima, who seems to have fel^
like the Roman governors, the ueceasity for placing the divinatii
for goverument service under the control of the priests, and hn
doubtless realized the political advantages of havings so powerfid
an instrument entirely within the order. He admitted the auga
of Na-ch^uA' to the brotherhood, and made him the stat-e-oraclt^

The NECR0MA5CEB-Ci-0RDINARY TO GoVEKNMEm'.

The Na-ch'uw ORiCLE.

The Necromancer-in-Onlinary to the government is the Na-ch*a
sorcerer. The following details regarding him I have obtaixt*
from a resident of his temple, and also from several of his client^leJ

This demon-king was originally a god of the Turlci ' tribes, aw
named *' The White Overcast Sky/** and on account of Uis Turk
descent the popular epic of the famous prince Kesar^ who had
conquered the Tnrki tribes, i^ not permitted to be recited at Di
pung, under whose segis the Na-ch'uii oracle resides for fear >.
offending the latter.

He was brought to Tibet by Padma-sambhava in TTii-Sr^ft'
Detsan*s reign, and made the Ch'o-Kyofi or religious ginvrdian
of the first monastery, Sfim-ya, There he became incarnate, an<
the man possessed by his spirit was styled" The Religious Noble
or Ch*6-je, and he married and became a recognized oracle with
hereditary descent.

This demon-king is thus identified with Pe-har (usuallv prxv
nouuced Pl-kar)y^ although other accounts make him the fourthi
and younger brother of Pe-har.

rcndcnt at Xn-cli'ufit Uie king uf ilic north, the Deeds, ro^idout at NortHt-^sn ud
of the soulti, the Leaniing, realdeat at Gah-dong, eight milra wfst nf LlLisa, and of
the centre ('? Lamo). fk-hlagintweit (p. 157) namra them, "lliliar Ch'oiclton Da-Qirf
Luvan and Tukcbf^i," but this HeemB to include divinities of other classes.

1 About seven milcn west of Dcpung.

' Cf. alfto the vemarular literature: gS*i^p're6; gyu p'ren; dnul p*re&. and
deb-ther ci Nii-ch'uh tcniple, and of Reting gyal po.

* Hor-pa Uia of tho Bada xguni-Icaw prdcr.

• ^yNam-t'l) dKar-po.
s Altboiif^li he is specially associated with roonastorics it I« unlikely that liis tuunt

U & ocuTuption of Biliar ( Viharo), as it is spelt (^e-bar, nod lie has Tibetan attributed

Many centuries later Pe-har*9 spirit is said to have transferred
BelftolVal-guA-t'afi, about four miles K.S.E.of Lhai«a, ontbeway

C^ah-dan, and thence in a miraculous manner to it« present

ation.'

the time of the Grand Lama ^ag-Waft, in the seventeenth
untury, when he extended the Ge-lug-jM order wholesale, he made
Ihe Nii-fh'uft ch'o-je a Lama of the yellow sect, and gave him the
monastery called De-yang ta-t«ai,* and made him the state oracle.
The reaaon alleged for the pre-eminence thus conferred is said to be
that he fmstrated an attempt of the Newarsor Nepalese merchantji
of Lha.sato poison the tea-c^istern at the great festival, by driving a
knife through the vessel, and thus discharging the alleged poison.

Since his promotion within the ranks of the established church
he and his successors have been celibate and educated. His
monastery, which is richly furnished and surrounded by gardens^
including a conservatory with stuffed birds, and leopards, and other
animals, now contains one hundred and one monks, many of whom
are real (je-long8,*ob8erving the two hundred and fifty-three Viruiya
rules, and from amongst these his successor is chosen — the succea-
sion passing by breath and not by heredity, and it is said that
these sorcerers are very short-tived on account of their maniacal
excitement ; and they probably are addicted to Indian hemp. He
has the title of Kwng from the Chinese emperor, a title which is
seldom bestowed even on the Sha-pe or governors (dukes) of
Tibet.

He is dreesed like a Ge-lug-pa monk, usually in red robes, but
wears a lotus-shaped hat of a yellow colour relieved by red and
topped by a ruby button.

> The k^iiJ »Cat«4 UiAt the spirit of Pi^luu- pntTed into a resident of Ts'&l-^in-
t'lkh, and said to a Lama named Z'ah, "Let tu go to Ddyann (the country of
Padnut-suDbhava)." 'Hie Lama (hen shut up tbe ]io»BMBed man in alK>Xt wliich hr
flung into the river Kyi. Xow tht> abbot of De-pung had prophe»i<?d the previous day
to Ida pupUs, Baying, ** A box will fiont down tJi? river, go find it and acize it." Tlie
popili found tbe t)ux and bnmgliC it to tlio spot where the ya-ch'uii temple wivf
tftandi, namely, about one mile to tbe S.E. of Dt^pung. and thcn< tboy opened it, and
In ' a grnat fire coniA out and disappeared into a tree, and the dead body of a man
was fniind in the br>x; hut by the prayent of the abbot the Hplrit ci>D9ent«d to re<
turn to thi' body. And bJie rpsiiscltated corpse, refusing to ent^r tiie pure roonuteiy
ot De-pung on the plea of being uncelibate, requested to be granted "a sntaU dwell-
ing" where he stood— hence the name of the place NK-ch'un or "the mull dwell*
ing," And the identical tree is still to be Been there.

1 hde-y^iu gra-</t«an.

400 80BCKRT ASD MMCHOMAXCr.

I

^

Tbb statft^omfcr ptoc«cd» in gnml fHop to Uaa
ft year, on the Mcoad dar of Uw fint ^ooUk, nttcndfH h% tk
mngutMte ^ of De-pong, and b ■eeoauDodnt«d aa n *peciil tcayli
doM to the emt of the great Jo-wo temple, wii«re he pnipbe^^ *^
«Teot« of the jear. His rank u m high tJhnt be oaly rii.
Dniai libna. Gorenunent officiaU require to visit him «ka
•eeking inibnnatioo in regard to goveniment projectj, var, »4
BMi, etc And when he i» at home his minist«>r * acl£ u tb
gorenunent go-beiircen on ordmarr oecafioDs, and he and olfaff
soc«eren aooompany troops to battle and interpret the poftect* ^
the omens of birdx, animak, etc.

He is alflo consulted by pnrare people who can afford U»
expense. In addition to any |>re9ents in kind, a money iee if
from ten to 1,000 iankfu («ilrer coins about sixpence) or mff
are needed, and these are applied to the support of hi? 'r:
establiiihment.

The applicant to the oracle most have his request presented n
writing, and when a sufficient nTunI>erofappb'catione liave acvuniQ
lated, the augur is disclosed* in a wildly ecstatic £>tate. He thnm^
rice at t he applicants, and becoming more inflamed by fury, be fiilk
down in convulsionH and then replies to questions addressed to
him. The replies are noted down by attendant scribee, and til*
doctmient is afterwardn sealed — it is said by the sorcerer him-
self on his recovery.

The utterancpK are often couched in jxwtry or allegory, wit^^
the brevity and nmbignousness of an oracular response. ^|

One of the iVii-cA'tt/d sorcerer's res]>onses which I have seen beilN
a circular red seal of crossed thunderbolts. It is interesting
rather as a sample of the kind of questions addressed to the oracle
than for the oracular deliverance itself, which is of the ordinan
prosaic kind.

** To the exulteil throne (made of the corpses of infidels) on whi^^H
rent the feet nf the great Religious Protector, the Incarnate Victor
God of the eneiiiiw in all tlie thrf« worlds, — The Lamp of Wiadom 1

" I, thin child (Sm«), believing in you, with my ten fingers resting on
my heart, petition thus : —

"1. What is the evil accruing this yeai* on the ToUowiDg pemonf),
and what the necessary worship (to counteract the evil>?

U'o|r»^h*t<ii t'Kl''hix « Entitled Lon^to rOo-rjn diHtf-klnti

The Ooveruor ...

Mule

Mule

Feiiiule

Male

Feiiinle
Female
Female

... biitli yeai*, h-on-Mnnkfy.
,. tJirth-Hare.

„ Fire-Tiger.

Eai-th-Ux.

■ Tiger.

Iron-Bird.
„ FU'€vHai*e.

Fire- Dog.

' 2. Whrit is the evil, now niu! hurenftor, iKn-niing to the Guide
teacher) of Sikhim and Grang-Ijung ( = CtVTibet) from the foreign

rmprs ? And what can bo done ?

** 3. At the Tibetan farm of Dn-ta (near Khamba-jong) the fielda for
everal reasons have yielded uo ci'opson account of *dew from want of
clomU.' What remedy is for this ?

'*Pray relieve our anxiety. You, who are the best of god.s, do not
ever abandon iis ; but ever prote<rt us on all sides as by a. thii'k ' teut ! '
Save us! We worship Thee ! And we offer you thia god-Uko silken
robe ; aliso this pair of fowlb (mule and female) !

** ThiJi applicant's name is "

I

'I'he Reply.

Hri! I. Read Tari's i*iUml, and plant * pmyer-Hags ' (in number)
according to your age.

•• 2. Wor.^ip Tara much, and plant as many of the largest * prayer-
flags ' as posKible.

" 3, Read the Bum (Prajfta pftramitR) and (St. Padma'a)*rau-yig. thv
(hroe rootfi (Lima, tutelary and UiidHha) ; make the Ts'ogs offenng,
also one to Dorjc Xam-ch'uii, and Yul-K'rus (sprinkling holy water to
purify the country) ; and mollify the country-gods by the Gya-nftn
firuu-mn."

THE KARMA-a'AR OKACLE.

But the Karma-sW oracle seems to have be<»u the original one,
Hud it rilill is oue of those moat popularly resorted to. Its sor-
cerer is aUo held to be possessed by the demon-king Pe-har. U U
.within Llifi^a, and is sijecially under the ipgis* of the Seira monas-
Itery, and thiji indeed is said to have been a chief reason why the
G-THnd Ijiima Jfag-waii eclip-sed it by att«ching the state oracle
' to his own and rival monastery De-pung.

Yet Kaniins'iir U>o ret-eiveB some ilireet count en am-e from

1 Or rKar-niB-h'yu.

I L

\

goverainent, for on the seventh month of each year iu
prciceeds to Serra and delivers there his fore^waniingn of
injj danger to the church aad state for the fortbooiuing \
He is not celihate, hut ha8 received sooae education and » ablf
read and write, and has a large following of pupils.

He ia extensively consulted about political event?:, ani) bi*
deliverances, which are posted up at the south door of biti rt«-
dejice at Lhasa aa veil as at Serra, excite much notice. I qoolt
here a few examples of his oracular responses : —

The dug IB unlikely to cAtch the fox though hoth may wear ol'
their taila (aJnce to give up pursuiug n>me suudl though 90*
party).

The prancing steed thinking only of hiokself folU over the i£l
(compore with " pride meet« a fall '').

The eagle't! wiugti briug the lifihed uuder it« power.

The fox will lierotne greitter than a mountain-like olephant (fi«
ing odr&noenient of a crnfty underling).

The path of the voraciouit wulf is barred by a serpent.

The grunting pig with upturned tusks frighteus the hawk. (Tli
is an 0XCUK6 for evading reply to the question for fear of otl'euiiing
authorities.)

*

A more inferior tvpe of sorcerer ib the Lba-Ka (prot
Lhft-KV or " Ood*s mouth-piece," also called Kn-t'em-ba. So
are found frctpiently in western Til)ef, and may be femalej*,'
in which cajie the woman may marn- without hindrance to li<
profession. These wizards are especially resorted to for the
of pain.

This exorcist puts on the mirror over the heai-t, the marker's!'*
cope, with the five Bats of Fortune, and the five-partite ehapletj'**^
of tlu> five Jinns, topped by skulU, a silken jjirdle (pafi-den), and'
placing a cake on hu head, he tails ujwu Huddlia and St, I'admaJ
and offers a liliation- and incense to the demons, and beating
large drum (not a tainlx)urine or hautboy) and cymbals, calls oB
the several country-gods by name, saying: *V/i-A'Vi/t Jini cf-tUn
siirao-aof and the advent of the deity is believed to be seen i
the mirror. The first to come is the tiitdftry^ wlu> then brwfi

• Thi*y »rtmewjiat r«cmblr thf Xan-jM-ma and fa-i- <i( Htkhim, but »r«> not drvi
M'-m iikt> the latter. Oimimrp nlso with the witch-like priratcMoa c*lli»d "lNi|
(]^la"of thr Rtiiizn trllwa in<>nti(iiiM hy [tr. Loilocr nt Ihr mediums of tiw div
[ *. pUvMurt' anil HUprmatuntl i>rt>»(>nce being maDifi>st by ringing *if MK etc.
MT-Bkynn,

SECROMANCEItS.

4d3

le Nrjffns, dragon-deini-gods and the Dt^, which are the most
Aalignant uf all demuns.
The divining-arrow is then taken from the plftte of ilour which
id been offered to these demons, and its bhinted point is put on
le affected part. The Lhil-ka exorcist now appUes his mouth
ilf-way down the shaft, and sucks forcibly. On this a drop of
blood appears over the jjainful jmrt, without any abrasion of skin,
id evidently dropped by sleight of hand from the jmrti -coloured
Kbbons of the arrow. It is, however, considered a miracle, and
ie patient ii led to believe that the demon ha^ been expelled
3m the jwirt.

The commonest sorcerer is called Nag-pti or "the Expert in
icantations." These are very numerous and are more nearly
lied than the CfCo-je to the original tvjje of the Til>et«n devil-
lacer. But they are not admitted into any of the monasteries
' the reformed and serai-reforraed sects.

They are usually illiterate, they marry and wear a peculiar
ress, the most characteristic ])art of whicli is the tall conical hat
ike tliat of the orthodox western witch, and pictured at l«ige 475.
It has, however, added to it a broad rim of yak -hair and on either
ade a coiled serpent, and it is surmounted by a ra;»v(-topi*ed skull
id peacoctk feathers with long streamers of the tive-colonred silks
ach as are used with the divining-arrow.
Their special weapons' for warring with the demons are: —

1. The Phurbii, ii dogger of woo*i or metal to stab the demons. The
Bntral portion is in the form of a r(yVii-thunderbo!t which is the jxirt
Bid in the wUard's lumd, and the hilt-eud is terminated either by a

iple tiend'a-head, or by the same surmounted by a horse's head,
Bpreseutiug the horse-headetl tutelary-devil Tomdiu.

2. A sword with thundcrbolt-hilt.

3. Sling, bows and arrows,
i. The divininc-arrow (Oah-'lHr). This is inserted into a plate uf

Ilour ofiered to the demoni*. Other appliances iire the magic triiingle
Lin-huii) containing taU-^mauic sentences within wlu'cli the wish of
the votary is inscribetl imd callml lin-'ja.

A sash of human bones (rus-rgyan) carved with fiends and
mystic symbols is also worn, and as a breast-plate a magic mirror
pf metal which probably is identical with that found in Taoism
ad Shiutoism.

1 TliBy are called an*, and the edge ur point dirccied against the demons is Zor-

f I 2

484

SORCEHr AND yECROMAHCy.

The commonest necromantic rites are " the closing- of ih»
doors to tbe lieiuous of the eai1b and nky,'* the exorcising of the
disprtse-tlemon, the death ceremoriiei* as a whole, expelling the
rienth-demon, the lay figure of the deceased and it« riTes, eux,
nnd the exorci.sing of ghosts. And I here give soiue detaiLs "f
these rites,

Bakkinu the Door aoaikst the Garth-Demoxs.

The 'lihetau geaii loci are worshipped in a way presenting
many piiraUels to the Homan wornhip of tbeir Lrtrea^ the horsc^-ahor
iibove the door of our old-fiislnoned houses, and the skttll-trophit^
of the Inchj-t'hincse.'

The local e rth-8pirits are name<t " Master Earth '* or *'EartJi
Masters,*^* and are comparable to the terrestrial Nfigaf of the
Hindus. The most malignant are the "g/Vni," who infwt
pertain trees and rocks, which are always fltudiously abunned and
respected, and usually daubed with paint in adoration.

The earth-demons are innumerable, but they are all under tii<»
authority of " ()M mother Khon-nifiJ" 8he rides ii|)ou a rani
and is dreissed in golden yellow robes, and her personal attendant
is ** Sa-thel-hag-po," In her hand she holds a golden nooee, and
her face contains eighty wrinkles.

The ceremony of " closing the door of the earth,*' so fre-
quently referred to in the Lamaist prescriptions, is ai:ldreeised ta
her.

In this rite is prepared an elaborate arrangement of mwtt,
and amongst the mystic objects of the emblem the strings, ettj
most prominent is a rani's sktdl with its attaehecl horns, and it
is directed d<Aviiwards to the earth.

Inside the ram's skull is put some gold leaf, silver, turquoiM,
and jmrtions of every precious object available, as well as portiooi
of dry eatables, rice, wheat, pulses, etc.

Oil tlie forehead is jKiinled in ochre-colour* the geomantic sign

1 rarUiii Hiinal.\van tribes {t^. tlie Limbii}. and thr> Luatiats { KncsiCK^s r*i'n^nn||
Bill Trth*!, Loint. 18«2>, pUr*- !«kuU« nf aniniJilft miuide their du-elUngs. TliMA,l1
believe, are iritemli-*! U-sa im troiilii.'s lliuii rnj chftniw ngnittst HplriU.

» Sj«-brtaff-|M'.

• Appari-ntly ilerived fmni tha Oiinpee nauie of llie Pa-Ktnt fur "eartJi."

* The 8\'Tiih<tIir oiluitr of the eartli.

EmSLBUS to BaK TSB l^EMONS.
For lh« emrtli-damoDi. For the ■k}'-d«iniMi

of the pftrk*a Khon, on tbe right jaw tbe sun, and on ih* Wl j«

the moon, and over it are placeti masks, around

wbicb are wound colourwi threads iu geouietrie —

jj«tlen»Ei ; alno pieces of silk (iartab) rag, and

Chinese brass coins (Ang., ''cash") and several Pabk* Kbb*

wool-knobbed sticks (jphan-k'ra).

Along the base are insertpd on seiiarate slijis of wtHwi the foil)*
ing images, etc. : 1, a man's picture; 2, a woman's picture Bid
a spindle in her hand; 3, a house picture; 4, a tree pir
(k'raiii-sHn) ; 5, figures of the geom&ntic signs eight Parkka i
the nine Mewa,

The whole erection is now fixed to the outside of the Iiod
above the door; the object of the**e figures of a man, wife uJ |
house is to deceive the demons should they still come in spiled
tiiis offering, and to mislead them into the belief that tbe fm
going pictures are the inmates of the house, so that they i
wreak their wrath on these bits of wood and so save the reil ,
human occupants.

Then when all is ready and fixed, the LSma turns to the twutl
west and chants : —

** O ! 0 ! kr f ke * Tlirough the nine series of earthK vou are kwrn
as OM Mother Khon-iim. tiiu mother of aU the Sa-dfik-po. Voaut
the ptiurdtHU of the earth's doors. The dainty thiti^ which you »
pecially desire we herewith offer, namely, a white skull of a ibid, »
whose right cheek the sun is shinin;; like burnished gohl, and on tU
left cheek thti moon gleams dimly like a conch-shell. The forefae»il
Iwars the sign of KJiiin, luid the whole is iidonied with every sort of
silk, wool, and precious things, and it is also given the spell of KKon
(here tlie L&ma breathes upon it). All these good thiiig.s are herv
oflered to voii, so plense close the open doors of the earth to the* faiuib
who here has offered you these things, and do not let your servaul S*
thel ngflg -po and the rest of the eai'th spirits do harm to this family
By this oflering let all the doors of the earth be shut. O .' Oik*'
ke ! Let not your servants injure us when we biiild a house or repair
this one, nor when we are engaged in marriage matters, and let even-
thing happen to this family according to their wishes. Do not be
angry witli u»«, but do us the favours we ask." Hero the priest dapsh^
hands and shouts : —

" Om Haral d-ok I Chn khamrhU dok! ' Sainru Mwdhd ! **

' " Till' itiiagt'** of ini-n And wonioii made nf wikiI wen- Imiiy in tlit* fltreeta, »nd ►■
many balltt made of wool a* thcn> were srr\*anu in tlit- fumily, ti»d m> man^ compl<<'
inaaffca as thiTc were cUldxen (Ftttvt pud LH. Oyr)- The iiiejiuing of which ctutntD

BAUIliytf TUK UEMOMi,

487

^

Demons of the Sky.

The local-demons of the sky are under the control of " the

randfiither of the three worlds *' — Old father Khen-pa — who is

"re[ireRented aa an old man with snow-white hair, drensed in white

xo\y^^ and ridiog on the white dog of the sky, and in his hand he

trries a crystal wand. He is the ** master " of the sky, and the

sremoiiy named anwi^o, or "the clotting of the doors of the

■ky," so frequently prescribed by the astrologers, is addressed to

kim.

In it is an arrangement of masts, threads, images, etc., exactly
similar to that ushI for the Earth-demons, the only difference
eing that in this case a dog's skull is used (note that the dog
especially associated with the analogous LavtH worship of the

tomans,') and it is directed upwards, pointing

to the sky; and the sign of the par/cka painted

>n the forehead is that of Kheuy and is in blue

colours. And the ceremony is the same except rAanHA khkn.
in its prelude and in the name of the chief servants; —

*' 0 ! O ! we turn towards the western sun, to the celestial mansion

rhere the aky is of tm-quoise, to the grandfather of the three worlds —

)ld Khen-pii, the master of th'i sky. Pi*ay cause your servant, the

Iwhite Nnni-tel, to work for our benefit, and send the great planet

, emba (Saturn) as a friendly mes enger," etc., etc.

Another common ceremony of a necromantic character is that

[entitled "Prevention from injury by the eight classes (of

|demous)." These eight classes of spirits have already been

noted, and the detailed account of their worship has been given

by me elsewhere.*

\ The demons who produce disease, short of actual death, are
called Sh^, and are exorcised by an elaborate ceremony in which a
variety of images and oiFerings are made.' Tlie officiating iJlma
invokes his tutelary tiend, and thereby assuming spiritually the

was this: Ttiesv feaata wnrc ilodicatt'il to Uie Laros, whc» wuiv i>Ht(>t>incil infernal
gods; Um [Mi^plf (leftirii)^ lu-n-by Uiat thi'ttr giH]i4 would hi> c<>nteittj>d witli theat*
woollen inufM and s|mre tJ»- pi'rsnnw rcprPSfiitivi hy thcni. Thesp Larfs &uinrtuiics
were clothed in the skina of (imjtil'iHfnrrf,. in PtfJ,.) and were Bometira.'s fa9hion(>d In
the shape of dog» {P/ttHl'u), whence that creaturn was consecrated to tlwtn. "—Toowi's
PandtMn^p 280.

» The meaning of the "do*" is *• let all evils be aaniJiilated ! **

> LdiMtUm in Sithim. ^ geed.

48M

none EH r AaS'd yEVROMAycr.

dread gaisf* of thin king evil» he orders out the disease^eiDoo
uniier threat of getting himself eateii up by the awftil tutelary
who now jioBriesses the Luma. The demons are stabbed bv tbf
niyiitic dagger juiAhi, Charmed ^e^ls and pebble^ con«ecnted
hv mutterini( spells over them, are thrown at the demon. Tbe

I'hnrmed seeds are stored in a
small horn ifun-rvn), carted
with fU-'orpionSy caityas and v&r-
ii)un other symbols in relief,'

The ritual itself is a oanotu
mixture of Indian magic oif^
cles with <'hinese astrology and
neoromancy, and has been
tailed by me elseTV-heTe.'

i

Obath Ceremomes.
As tbe rites in connection
with a death include a consider-
able amoimt of devil wor^m
thi'y may be noticed in this
jilace.

On the occurreuce of a deHlli
tlie body is not dinturbed in any
way until tbe TjSma has ex-
triuted the soul in the orthodox
manner. For it is believed thai
any movement of the coipie
mi|j;ht eject the soul, which then would wnnder nlwut in an
irregular manner and get seized by some demon. On death,
then-fore, a white cloth is thrown over the face of the corpse, and
the soul-extracting Liima Cp'o-f*o) h sent for. On his arrival all
weeping relatives are excluded from the death -chamber, so as to
secure solemn silence, and the doors and windows closed, and the
Liiina tiits duwn uimn a mat ne^r the head of the coii>se, aud com-
mences to chant the service wbich contains directions for the soul
to find its way to the western paradise of tlie mythical Huddbi
Ainitablin.

Kvuiu i^KK^ Huii'\

» For the Tartar modf of •'xortliiing «SiBi«se-demon«, cf. Hcc^ U 7B.
* Limniim in ftikkm.

After advising the spiril to quit the body and its old asHociations

(1 attachment to property, the b

ith the fore-fingfr

bam a

uimb a tew hairs ot ttie crown of the corpse, and plucking

these forcihiy, he is supposed to give vent to the spirit of tlie

leceased through the roots of these hairs; and it is generally

ijelieved that an actual but innsibly minute perforation of the

Bkull is thu8 made, tlirongh which the liberated spirit paf^ses.

The spirit is then directed how to avoid the dangers which be«et

|the road to the wejiteru jKirudise, and it is then bid god-npeed.

fThis ceremony lasts about an hour.

In cases where, through accident or otherwise, the body of the
deL'eaHe<i is not forthcoming, the operation for extraction of the
rfioul in done by the iJlma in spirit wliile lie sitj^ in deep medita-
tion.

Meanwhile the astrologer-Lama has hi*en rei.|uisitioued for a
death-horoscope, in order to ascertain the requisite ages and bii1h-
years of those persons who may a[)proach ami touch the corptte,
and the necessary jwirticalars as to the date ami mode I'f burial,
™ as well us the worship which is to be done for the welfare of the
surviving relative**.

I The nature of sucli a horoscope will best be understood by au
actual example, whicfi 1 here give. It is thedeath-horoscoj>e of a
Kttle girl of two years of age, who died at Darjiling in 1890.

Ut

^Vti

HAIL TO LAUA MaRJUSRI !

The year oF birth of this female was the Bull-year, with which the
Hnake and the Sheep arc in contiict. ; therefore those individuals bora
in the Snake and the Sheep year eiumot appixmeh the corpse. The
tli'ath-demoii was hiding in the house inside certain coloured arlicles,
anil he now has gone to n neighbouring house where there is a fiLmily
of five with ciittle and dogs (therefore that other family needs to do
the necessaiy worship). T}ie death-demon will return to the house of
the deceaaed within three months; so there must be done befoi-e that
time the " za-de-kha-g3'ur " service.

Her Fauk'a being Dm in ivlation to her death, it is found that her
bpirit on qmtting her body entered her loin girdle and n sword. [In
this case the attected ^nlln was ca.Mt away and the swortl wits handed
over to the Lama.] Her life was taken to the eiuit by Tsan and king
demoDB, and her body died in the west ; therefore, timall girls, cousins,
EOBters and bi'otherH in that house will be harmed. The decea^ed'^
denth was due to Iron. And tlii^ deathdenion came from the »outh and
fliaa gone to the east.

490

SOncERY AXD SECROMAIfOr.

Her Mewa gives the ''3rd lodigo blue.** Thus H wne tfaedMtlt-

demon of t lie decooseJ'fl patemal grandfather and grand ni other wiin
l<4»iitied her death; therefore take (1) a Sats-ts'a (a miniature earthmi
aitya), and (2) a sheop's head, and {3) earth from a %-arietv of stA
&d place these upon the body of the deceased, aud thui evil iriU 1»
P^lorrected.

The Day nf her DeaiJi was Friday. Take to the Dorth-wttet a lestber

bag or earthem pot in which have been placed four or five ooloun^

articles, and throw it away as the death-demon goes there-. Tlie doui

having ao happened, it 18 very bad for old men and women. On th»

r account take a horae's skull, ' or a serpent's skull * and place it npoit tW

t oori>se.

/fer I>RATn Star is 6V«. Her brother and aiater who went near 'o
hop are hnrmed by the doath-mesftonger (s'in-je). Therefore an «*'•
skull and a gout's ^kull must be placed on the corpse.

Her Death Horn was soon after Buusot. And in the twelfth nkObtli
her life was out. The death-demon therefore arrived in the eartiieni
cooking pot and bowl of a man and woman visitor dressed in red vtw
came from the south. 'JhiiH the deceaaed'cs father and mother an
harmod, and especially ^o if cither is born in the Sheep-year.

h'ecfiuiiotis to gfcnre a Ooon Rk-bibth, — It is necessary to pre|iar«u
image of Vajrapini. Vaji-a«»ttva, and before these to have prayw'
done for the goo<t rc-birth of the girl's spirit, if this be done, then fib«
will be re-boru in the house of « rich man in the west.

For dectasfd'a SriKiT. — It iH iiet^estu*}' to get the Lauiu« to read th«
ser>'ice(ffUiondHni) praying for re-biith in the Famdise of 8ukh&\7iU.

For HvRviMjRs of familt/. — It is nocessai-y to have i*eud the prayat
for long life, viz., " ts'e-iwdo " and " ts'e-j/sufis."

Directions for Rehoval of C'oepxb.— Those who remove the corps*
must have been horn in the 0(m/ or the Dixvjon year. The bodv niu5(
be taken outside of the house on the morning of the thinj day follow-
ing the death, and it mast bo carried to the south-west, aud be hurui
(not burned, or nbiindoned to birds or dogs).

On obtaining this death-horoacope the body is tied u|> in a sit-
ting posture b/ the auspiciout! person indicated by the horosoope,
and placed in a corner of the room which is not alreacJy occupird
by the house-demon.

Notice is sent to all relatives and friends wit biu reach, aod
these collect wittiin two or three days aud are entertained with
food of rice, vegetables, etc., and a copious supply of ntunoa beer

> A (ragittoDt of such ft ftkuU nr its Ima^ made of dougb is usually all that i>
fined.

> Dough alsa will do.

> It has frequently beea asserted that no prayer is practised In LaniMnm. TtiU H
not true : ivaI prayer is frequnntly done ; th» word usml here in ys<>l-wa-j^b.

TIBETAN WAKES,

491

E

nd tea. This rom|)«ny of visitors remain loitering in and around

he liourie, doing great execution with ha nd-j>rayer- wheels and

uttering the " Onv-nuini" until the exjiuUion of the death-

emon, which follows the removal of the body, and in which ceie-

ony they all have to join. Tlie expense of the entertainment of

[bo large a comjiany is of course considerable.

During this feasting, which is suggestive of an Irish "wake,"

[the deceased is always, at every meal, offered his share of what is

l^oing, including tobacco, etc. His own bowl is kept 611ed with

[beer and te^i and set down l>eside the corpse, and a portion of all

.he other eatables is always offered to him at meal times ; and

fter the meal is over his portion is thrown away, as his spirit is

pposed to have extracted all the essence of the food, which then

o longer contains nutriment, and is fit only to be thrown away.

ud long after the corpse has been removed, his cup is regularly

lied with tea or beer even up till the forty-ninth day from death,

his spirit is free to roam about for a maximum period of forty-

ne days subsequent to deAth.

And to feed the manes of the decease^l is done a sacrifice for

the dead, called Tiu-eUig, suggestive of the Indian Buddhist

practice of Atxilaniltnna^ and the Hindu rite of Sr(uihJ In

his sacrifice a cake and a quantity of rice are thrown into the

earest stream or river, after having called the spirits by means of

small gong struck by a horn, and tlu* chanting by six or more

amas of the eake-offering-service,' followed by the repetition by

them of a mantra to the number if jjoasible of 100,000 times.*

The soul is now assisted in winging its way to the western

radise by a group of L:imas who chant by relays all night and

.y the litany for sending the soul directly to that paradise. And

- ' Ab a fi^tivol (In Ctilim on tlio ftft4<cnth day of Ui« fl«rdatli tiiontli), cf. Eitbl
Hnodh. "Ulaiiilm"; Hbal, The Orirnlal, Nov. fith, 1875, «hi)wing tliat tlu* Avalamltuta
sutra of eucrificp for the df-ad was tntn.'^lat'ocl into Cliincsv, ci'rot 265 a.d. Alao in
Ceylon, Hiinov's Man., \k 59. It is still kf-ytt in Europe: " Even at tlio comctcrj' of
Pile Lochaise* Uiey BtiUput c<ik«>» and flwe«;tmeat6ontli«^avefl: and in BriUanyttw
peaaants do not furgt't U> make up the fire, and Iravt' the fra^nents uf tlte supper on
the tabic for the kouIk of th4> dt-ad nl ttii- fiiniily wlio will come to vi»it their home."
Tyuik's AaJhtvj:, p. 351.

» T&ratre nftht Hindus, i., S22, ».

^ Nomo earva Tathof^ata Avalokita om Sambhara hum.

* On feeding tJie corjjse, cf., Tayijob's Prim. Cuft., i., iSS; Spenckb's Soci«i«yy,i.,

7t 3K ; Pjuiaia's Primitive Mannen, 21 ; La<ly WiLmut, In'tlt Legtwit, 118, 140.

492

HOHCKHY ASn MCCHOMAycr,

K flpecia] reading of thifi service by the assemMed monks m
TietghUvuiing raonast^ry is also arranged for hy thos« wboi
niToni the expense.

One or more Lauias al«o read over the wjrpse the guide^ forj
Hpirit's passjige tlirough the valley of harrors interveuicg betwe
death and a new re-birth. This pai^sage is nomewhac suggestivf <
Bunyan's "Pilgrim's Progn»ss," only the demon^i and dangm
which l)eM<»t tlie wny are much more numerous arid awful. Full

.SUNMUMMI T1!K HUSOKY I>«MCI-VS.

directions are read out for the benefit of the deceased* as to ha
to avoid tliese pitfidls iinil agres, ;md how to Hnd the proper while
coloiirud i>ath whiuh uloue lead?? to a good re-birth.

It is, however, rather incongruous to find that while the LTmui
reading this sierWce is urging the spirit to bestir itself to th^H
necessary exertions for a good re-birth, the other Lama by his si^B^
in the De-tvri-chan service is sending the spirit direct to the
western [lamdise — a non-Buddhist invention which is outside the
regions of re-hirth.

1 t'oH-gml.

HELKASINU FROM HULL.

493

I

this stage it often happeDS, though it is scarcely considered
ihodox, that someLamad Hnd, as did Maudgulayaua by liis second-
;ht, consulting their lottery-books, tliat the spirit ha.s been sent to
,and the exact compartment in hellis specified. Then must be
nt* a most costly service by a very larj^e number of Lamas.
'irst of all is done " virtue " on behalf of lUe deceased ; this con-
ita in making offerings to the Three Collections, namely : To
e Ooils (sacred food, lamps, etc.); to the Ldnms (food and
resents); to the Poor (food, clothes, beer, etc.).
The virtue resulting from th(?se cliaritable acts is supposed to tell
favour of the spirit in hell. Then imiiiymore exiieusive services
ust be i>erf»>rmefl, and especially the propitiation of "The (Ireat
'it\'ing (.>ne," for his intercession with the king of hell (a form of
imself) for the release of this particular spirit. Avalokita is be-
iiid to terminate occasionally the torment of tortured souls by
sting a lotus-flower at them. Kven the most learned and ortho-
»x Lamas believe that by celebmting these services the release
'of a few of the spirits actually in hell loay be securei].' But iu
.practice every spirit in hell for whom its relatives pay suffi-
lieotly may be released by the aid of the I^'imas. Sometimes
a full course of the nece8!<ary service is declared insufficient, as the
spirit has only got a short way out of hell, — very suggestive of
:.lie story of the priest and his client in Lever's story, — and then
additional expenife must be incurred to secure its complete ex-
traction. • ^

Before remJJhjg the coq)Se from the house, an especial feast of
delicacies, including pork and drink of sorts, are set before it.
And a Lama presenting a " scarf of honour" to the corpse thus
addresses it : —

*' Vou ! (and here the rleceiwed's nrtme is stated) now have received
from your reliitives all this good food and drink ; partake freely of it*
essence, as you shall not have any moro chances I For you must under-
8tM,nd that you have dicnl, and your spirit must be gone from here, and
never come back ngnin to trouble or injure your relatives. Ki'menil^er

the name of 3*our Lilnia-teachcr. which is , and by liis

aid t^iiku the right path — the white one. Come this way ! "

Then the liima with a thigh-bone trumpet in the one hand and
a hand-drnm in the other, and taking the end of a long white

1/

Cf. |Mge 93 fur Muuilgalnyaiia rvloiielnfr lib mi>tlier.

»

Iflcarf,' the other end of which hag been lied to the corpse, h«
'cedw the carrier of the corpse blowing bis trumpet and
the drum aiid chanting a liturgy. This scene is figured in the
Wheel of Life, in the upi>er ytart of its human Gomi>artnient.

He frequently looks back to invite the i^fiirit to accnm{uiny tli*^
body, which he a^tffures it is lieing led in the right direction. And
the corpse^bearer is followed by the rest of the procession, some
bearing refreshuieutt!, and last of all come the weeping relative*.
The ceremony of guiding the deceased^s spirit is only done for th«
laity — the spirits of deceased iJimas are credited with a know-
ledge of the proi»er jjath, and need no such instruction. Tlie boiJv
19 usually carried to the top of a hillock for burial or cremation.

The corpse is cremated with much ceremony, including some
interesting worship of the Kire-god Ajnif as well as of Avalokita,
the Great-heart k! Pitying Lord.'

But the cremation or interment of the corpse does not terminate
the death-rites. There neexis still to be made a masked Iay^5gur«
of tlie deceased, ami the formal burning of the mask and the ex-
pulsion from the house of the death-demon and other rites,

EXPI-XUXG THE DeATD-DeMOK.

This rite for expelling from the house and locality the demon
who caused the death must be done within two days after the
removal of the coqtsp. It is called *' The turning away of the fhce
of the Destroying Devil."*

This ceremony, of the nature of a sacrifice, as well as exorcism,
has been detailed by me elsewhere.*

1 ThA Bcarf usod in the fuiwral procession may )trnbnhly n'ln-Hsent the Chinese
Airnw^iM, or " ao-ai't tMnner," which is carrUnl biffi)n> Uw* coffin in Oiina

* Ar di'UiUtl in tJK' iKoik "the delivcraiue of the entire animal (world) by the
revered (ircat Pitying One ('gro-wa-Kun-grolt "

' 7.a-'<Ire ICn-tsfiyiir.

• Ltimatm in .SiHiut ; |Hirt i»f itft ritual is the following -^

On » Kmnll w<><x]4-n |>Intforin is nm«lf tlu' ima^' r>f a tiuiT hy means of theffrmu and
nnul plaittiT: it i« fuiihiimtHl in a witlkiii^ attitude', with luotitti wide open. Tlia mouth
and tusks arc made of a di>ii^h, and the body in C(iloun>d uitli yellow and brawn
itript'i. in imitutiou of a tig^or'a marlringi;, and around its nii'k is tied a rope of Uipwit
of five coloiiw.

Thi'n a xmall iinago of a man in made by Imeadefl dou|fh, in wliich are faxxirpontted
fthnkn* from tht- alloy of tlie five precious thin({)4. Intn tlu* lieUy of tld^ imogVb
whirli iitcUlinl "th<' t>at.inK'difn<in,'* is inserted a piece of paper, on which in writtro
tlH' followinfi banishing spell; "Gn^thou devouring devil, having* your faoe titraed

The Lat fr'iouRR of Deceased, and its Rites.

The day ou which the corpse was removed a lay figure of I he
Bce&^ed is made by dressing a stool or block of wood in the
ties of the deceased, and an a face a mask h inserted of printei]

' the ffBeniy *■ " It is thtm dmd in (necea uf silk, and is fdacrd Kitting aetridt- the

Aniitlier flRiire is of human forni. but with t\w liead of n bird. Its face is paumi<d
red, in \ta belly i» ini«'rt<*<l paper on wliich i« writt«'n, " You devoiinn^ (Il-^'i), don't
mnain ia this villoj^e, but go to tlw enemy's country," It ia then placed in front of
thp tfgvr, and is made to hold tJitt free rad of the rope att^iched tu tbi* tiger's neck, a»
a ^room.

Annther fl^re of human rihap*-, but with mi npi*'8 liead, ts plactnl behind as
driver

Tlien around Iheae figures Rtrfw mor^-l^ of fvei^* kind of catablts, grains, fniir«,
A(iic«a, including taw meat and wine ; alft«j » few smaU cotus uf silver and copper.

The lolluwing wwipons are then enchnntwl for Uie cooflict, vir,, piec«v of ivm,
C(i\ipei, small (itoiies, pfffembly of white and black c«duure, grains, the nxit of rampu
for the use nf tlift I^^mnfl. And for the Uy army of the haum'hoUl »ml neiglibourH.ii
sword, knives, n>ji]>ing hook, yak's tail, a rope of yak's hair with Iiouk at end aa
A^red witli thp fierce ' /on -/-« -demons.

Wlien these preparatiuiis are completed and U^ gun ia9 sei — for demons can only
mov«^ in the darknws— then tlie ceremony begins. The head L«ma invokes hi* tut«-
lary deity to assiiit him in the i-xpulsion of the death-demon, And witii an Impret-a-
t)ry gesture blows his breath spiritualized by his tutelar}- deity iipf^n the imagrs.
And tlie other Lamas loudly l>eat a Urge drum, cymbals and a pair of thigh-bone
trumpt'ts. And the laymen annr<l with thr afortmientioned weapons loudly shout
and wildly cut the air with their weaiwiift. crying " Bt;iont.'"

AfN>r a long incanuition the Ldnia c^um-ludes ; "O death-demon do thou now leave
thiii house and go and opprvHs our fntniieH. We liavo given you frmd, fine clulh^-Ji
jind money. \'/w be off far f^>m hen- ! lU-gtjne to the country of our enemies '. I
Begone ! ! ! " And the I.4ma smites his pnlms tog.-tJter, wliile tlie other Lamas beat
tbeir drums, etr., and the laj-men wield ttieir wraiwns. shouting "Begone!"
** Begone!" Amid all this uprnnr the platform containing the image and its a(t<-n-
dants is liftftl up by a U^niwin. one of the relativeii. selected according to the
SAtrnloger's indications, who holding it breast high, at arm's length, carries it out-
ftlde, attended by the Lfiniati and laity, shoiiting "Itegone!" and flourish tltclr
wnapons. And it is carried off for about one-eighth of a mile in the <lir(,'ctioti pnv
scribed b^- the a*trologer of the enemy of the people, and depnwied, if ptMiaible. at a
site wh^re four roada meet.

Meanwhile, to make sure that the demon is not >T't lurking in some corner of the room,
the *oroefer-L*nui(Sgag-pa) remains In-hind with a '/oit^V in his right hand and a bell in
his left-, and with tlie ihrfe he makes trnotie {usses in all directions, muttering k|k>1Is,
and with the fon*fingir and thumb of tiie right hand, without relimiuishing the «/(w/>,
lie tlirows in all dlrM^tions hot peehles which have been toasted in the tire, muttering
his clianibt, and concludes :~

" I)iiv[iel fmm this family all the sorceric injury nf I'aiiilita and Ifcms ! ! etc. Turn all
these to our fnemy ^ Begone ! " AfUTwardb the Lama, addreti(»it)g the pecrple, says,
•*Now Ijy Iheec angry spells the demon is expelled! 0/ ffaftfiiiutt ! " Then tlw
people triumphantly sliout -. •* Ood has won ! The Demona are defeated ! ! "

SORCERY JSD SECROMAyrV.

in giving a >j>eciirjen of one
its meaning. The tiguw
in the centre is not "the
Lord of the Genii of Fire,"
but it h merejj intcndMl
to represent tb<* spirit of
tlie (ieceAswl person who
sits or kneel*, and (some-
time? with the leg? bound,
in an attitude of adomtjou.
^Vnd before tliis pAj»fT
Hgure, occupying the pofi-
lion of the face, ore set all
soria of food and drink a?
was done to the actual
corjise.

This seems essentially a
B6n-i>a rite, and is reffrr^d
to as such in the bi&torie>
of St. l*adma, as being
pmctiseil by the Bon, anil
a-^* Imving incurred the
displeasure of St. Pitdma-
sambhava, the founder t>f
Lumalsm.

The Lamas then do the service of the eight highest Buddha*

Tim £»-■ lov OF TH« Ukab Pbuson.
I. Mirror. 3. Lvre.
». OotMib. 4. Vuewllh flowers,
fi. HolyOUe.

' mWnji-aiiyjixi, fyr " Jan-ku." Campmn with the iivnl uanr iiiasJw of aiK-iimt Gftwlw,
NnrUi Amnni<in IniUans, Ami E. R. BlUtuMiv's -Vifjtv, llratf*. nud Fh'-**, pp. 152, rt*.
11b iiutrri(itii.ii Uhiuilly nitw: —

" I, tlip iivorldKlfiMirtiiig One (uid Iwrv ie iiwertpd namy of tbe ilecv«»ctl >.

aiii.n! anil Tako refugi- in my l^tiui*c'oaf«6or. aiKl nil tbe Jeitiw, UMx milrt anil vraib-
ful, and -Miu (.irrat PJImt' furgive my accumiilattHi oiaf. and imptiHtiM of fonmi
liviM, iuiij Rhow me the riRht wiiv to iiiM>Ut(«r (pxxl world \ "

And in tlK" inorKiu "r ndowri Mi»' middle of llu' fi^un? urv iiiwnl-Kl in B}-nib>ilJc fonii
— liy Uic inifi»I Jfttcr of tin) Sanskrit title— tiu- sixth utateeuf relinlu viz.. sv = A't.tt.
a god ; A = rtjvm, na ^ Xant or aiaii. tw = TriyaJe or tNUUft^ pbm = /wWcr or Ottutt. \\v» —
bell. (This .\\m is n myrtic interprttatioD of AvaIokila'» luaiitra. tbe ftixtli kjilaWr
of wliirh iti tr^ide to niran Jicll, and \» col'mn>d bliu^k.)

Arfiuni] the ftgurp nrc dcpictul "Uw five exa^llcnt Rfn«uoiu things," rit, (1^ tmdy
(as a mirror), <2,« snund (u c>inbal», a c^finch, and »om(>Um«« a lyren (3,) udpII (a vaai-
of fliitrerei, (4> essence or nutriment (holy coke), (5i dreis« (nilk ctutliea, etr,j.

• 0^. 'rit^ p. 242,

5f Medicine, and also continue the service of the western

ifie.

Next day the LSmas depart, to return once a week for the
repetition of this service until the forty-uiiie days of the ghostly
Uiiilxj huve expired; but it is usual to intermit one day of the first
week, and the same with the succeeding periods, bo as to get the
wt»rrihip over within a shorter time. Thus the Lamas return after
six, five, four, three, two, and one days respectively, and thus con-
clude this service in about three weekti instead of the full term of
forty-uine days*.

Meauwhile the lay figure of the dece^ed remains in the house

its sitting posture, and is given a share of each meal until the

/ice is concluded by the burning of the raa.sk.

On the conclusion of the full series of services, the pai>er-

ak is ceremoniously burned in the Hame of a butter-lamp, and

le s])irit is thus given its final congfi. And according to the

>lour and quality of the flame and moiie of burning is determined

!ie fate of the spirit of deceased, and this process usually discovers

necessity for further courses of wori^hip.'
The ashes of this bumed pai)er are carefully collected in a plate
id are then mixed with clay to form ou^.or more miniature
lityas named Sa-tscb*a.^ One of these- is retained for the

I T!ic dirt-ctioiis for nutiiinancl inU'rprftingtlie sigruof this burning [>api'r are con-
taiitfd in m hiimII iminplilft wliii-]i I hnvv. transIatMli entitle : " Tkt utode tff DirittiHff
Uu aujtut nj Tkt Flaitus fhirimj thr B'uhU'j of ike " Chsuuj ' jtaptTf" which I hftve tnuM-
Iat4^ in full in Ltimai^m >« HJcftim. It b<>^iQK : —

Salutation to " CbV-iwcliV'g, Hi*rulia," ur the " Tlie most Suprenio Hcruka ! " Th*
uiArking *'f the flvt- culoure of tbc* flaiiU'H in an folIoWH : —

If thf UiUiicB be wbitc and shining, then lie has iH-nnne perf(>ct and is bam in the
liiKli'^it rt-jfion ofOk-niin (»>., TlnMJUpivn>e pur:i(lit>«).

If tlic BJintt>s b<* white and bum af tivtly «ith mimd tttps. Hwn hi- has luTom^ pioua
Hitd i*t b4»rn in thy eastern " mnjjjon-t/gah," '->r " The raradisf "f Ba-uI Hnpptnt-MK."

If tlif-y bum in an <^\pande<] fonn, ri-BL-mbling a lotus (jMiimA), llioii Iw lias HniahfH.
Iiis hi^Iiff^t dffds and liaa bt>comc religii;ua.

U tiivy bt* vellow in rnlour and bum in tbo Bliap*? of " rgj-al-mtahan," or "Bjinner cl
Victwrv," then hi' baa b(Hx>nie religious nobly.

If thfv \n' n.'d in tokmr and in fonn like a lotus, then he h»« b«cume rfdigioua and
i« bf)Tu in We-wa-chau, *ir "The TiiradiMr of IXappiui'aft."

If tht'V Im- yellow in colour and burn actively with great nnasst^a of sniokp, then h« is
b<^jni ill the rt!gion of the lower auiniaU, for counteracting wbi<:ha.vteug-]ag-khang,or
" An Apadtuny," and an image of tlie jMJWerful and abU; Dhyaui Kuddha (#Naag-p«f
jiiang'iMlHiirf) fthmld be made ; then he will be born aa a chief In the cniddle country
it.t., TIte Kui]dluHt Huly Land in India)

3 K<*Iitv8enting tli« dAonwa mu-ira ot Indian tluddlitsm.

498

SOKCEJir AyV NECROMAJiCr,

household altar^ and the other;) are carried to nny hill nearat haad,
where ihey are depositetl under a projecting leilge of a rock, to
shelter them from the difdiitegratiDg rain.

On the burning of this pajrer the lay figure of the deceased isdife-
inantled, and the clotht-s are presented to the Laina^ who canj
them off and nell them to any purchasers available and nppropriaU
the proceeds.

After the lapse of one year from death it is usual to give a fivt
in honour of the deceased and to have repeated the serWce of the
medical Buddhas. On the conclusion of this service, shonld tlw
deceased have left a widoyr or widower, the latter is then free to
re-marry.

To KxoKCisE Ghosts,

The manes of the departed often trouble the Tibetans as well
as other peoples,' and special rites are necessary to ** lay " them awi
bar their return, A ghost is always malicious, and it returns anil
gives trouble either on account of it^ malevolence, or it« desire to
see how its former property is being disposed of. In either case
its presence la noxious. It makes its presence felt in dreams or
by milking some individual delirious or temporarily insane. Such
a ghost is disponed of by heiug burned.*

For tlie foregoing necromantic services the dough imager
required lis sacrificial effigies are made from wooden moulds, and
the practice is evidently borrowed from the Bou-pa rites which
entailed sacrifices of animal life. But instead of the animals

1 On bnrriu^ the rRturn of giuKtUs cl. Wilson's Ema^n iL. 893: Ttlk&'ji /Vm. CaA,
ii., IM; Spkncku's Prineiplfs t^ StM-iolwjy, i., 147- Tlie Ctiiiwsf call tlic Dkad or JVi
nf mi^n Kwfi, allfgud t<-> iniraii Uio mnlirainis twn-IcggF-d gliu^ {iut. UiaioK, Thr fMift.^
CAxui, p. 14), slxiwing Uiat thpy did not think thiit man wUi*n be wo* dead bad kit
CPM^d U> be.

I For tills purpo»in a very ]ar|ro gathering of LAnws is nM^4>Mx.ry. not leas tiiiit
eiRht, and a " burnt offering '" (Hhyin-srogs) is made. On a plntform of mud
utd stone outeide tlie houjie io inndi>. with the usual rites, a mti^ic-cin^-li; or **kpt
'kAor," and iusido this 16 drawn n triiui^lt- named " hun-hun." 8iii»ll sticlu are Uipb
bud along tiie outline of tho Lrianglc, one piled iibovi; the olbtr. so as to mskr «
bolldw threi'-sided p^Tnniid. and around this an? \A\vd up fngmcuh) of cvitj* unki)-
able kind of food, atuni". triN^-lwitiM, tcavci, jioinon, \t\\» of dn>ss, money, etc., Ui ihr
number of over 100 sort*. Tlicn oil i« i»(iin\'d over the mniis. nnd tlw pile set lui ftn*.
During the conibusttou nddil iniuil frupmimtR of tlu' miacrUiini'fiUh in4rn>dit'utd n«erT«i
for the purposf are thmwn in. fnim tini*' U> timt', by the l-Ainau, iirm>mpanu»d hy ft
uiutltTing of spelld. And nltlmatel}* Is thrown into the flanit^n a ptrco of papt^ on
Which U written the name of the deceased [ktsoo— nlwaj-n Arelativ*^wh«i*e ith<«i
Li to bu Mup|>rfaai>d. When this psper is ainsuuiiMl tliu iwuticular gbost has received
its <|uirtuii, and never can give trouble a^u.

RAIN'OOMPKLUNQ,

499

themselves only their dougli-images are nowoflFered. At page 424

re given ink print* from the original dough mouIdH, reduced to

Dne-fourth of their size; the moulds are carved in longitudinal

&ries on the four faces of a block of wood. The Bon-pa moulds

calle^l '*The God'u food to go'to the ThouHand."'

Rain Compelling.

Even the so-called reformer of Lamaism, Tsoft-K'a-pa, seems him-

elf to have pnuitised Horcery. Tlie orthodox mode of compel-

ig rain in uae by the established church is identified with his

'name; and is done according to the instructions contained in a book -

of which he is the accredited author, and which seems to be based

^kapon the Naga worship as contained in the Sutra " on asking Rain

of the Great Cloud,*'' and may be corajwred with the method used

by the .Mongol^.*

^p Tlie officiating liima bathes and cleans the place of worship and

«et8 down an image of T)*ofi-K'a-y»a and non-poisonous flowers,

grains and a white cake, and a jewelled vase (or if no jewelled

HvBSe a pure white one may be used washed over with chalk and

Bandal wood), and itiside the vase place pellets made of dough, spice

and flowers, and over each ball say the mantra of Yama or Tsoft-

K'5-pa* one hutidred and eight times (or twenty-one or seven times),

tftnd blow over it and insert all the pellets in the vase and cover it
by a red cluth and thus address the Nagas: —
"O! all ye N&gas great and small 1 come uot to liHrm you but to
Bsk rain for the gooil of the world, and especi:dly for thitf place. It it.
the command of THon-K'S.ptt that ye obey. And if you do not, then
by my mantra spell?) I will break your heiids to atoms. Give it there-
fore without delay aud leave not this phue till ruin falls."

Then he places three stones at each of the four comers and
[repeats the names of the Jijias or celestial Buddhas of the four

* aTloa-rgyfts Uu-bsans. « daxiga brtaf-raol las ta'ogs.
» bc'i|f Uk u'ar 'Iw-Iw ukor. Owiii«rv with T/u Mnkdmriflux SKtnt^ tninslatM by

or. C. Bknoau^ JM.A.S,, xii., pp. 288-811.

* A'WM^g the Mongols the soothsayers Mirnw bez»ar fitoiics on the wat^r and these
Bce vapor, which it is pretended is the flement of clouds — but they don'l operate

^j^Slii tJie sky looks rniny. and if they fail they excuse tJu'iiutolveb <iu the plra tliat
wwr majpcians harp couTiteracted them. E. Kkhatubh, Bombai/ Br, R. A. S. Jumr.
xiii., p. 188. * The so-called Mi;i-4tt*Ma -.—

dinig* med brl-m- jtahi ^r ch'ec jtpy&n-ras gzig»
Dri-med iNk'yen-palii dbaiig \to 'JAii)*|ifti 'A3'an*
Oaii# rli'aii mk'as )ni1 gtsuf; rgj'an Tti'on-k'a-pa
bLo-buin grng* pahi x'ab«la gaol-wa-'deb*.

KK 2

directions. And lie conceals the vase and its pellets in the water
of a Kpring io such a way that it caunot be seen ; aud he erects in
firoot a small white tent, within which he places St. Tsoft-K a-pa*
image, and the Hve kinds of ufferings (cake, water, flowens lampf.
fruit and grain). And he calls on the loiaition-^od for assistaute
and goes on repeating TsoA-KM-paV Tihtintni and conceiveji that on
each lamp a glorious image of Tsoii-K'a-jm appears seated upon
a Naga and raining down cleansing ambroftia upon them, and tliat
they sparkle with delight and dart their lightning into the sky
where clouds gather and the thunder-dragons roar, and rain
falls. Then, naively mkls the scripture, real raiu will certaiuK
come.

/'xiy

:^

X

^,

^3^

1^

$■

THCKI>En-UlUOONS OF TBI SkV.

I|HK regular BmWhist festivals' are all ibuml in I^maism.
and many more besides of an indigenous and local
origin, related to demonist cults, or the worship of
Nature.
Originally, in Buddha's day, thedayH of the new' and full raoon
set i\\}a.rt for fasting, confession, and liptening to the IjAW^
this institution is strictly observed in Liimaism,
On the 6rst and fifteenth days of each lunar month no animal
Ifood should be taken, even by the laity, and no animal killed,* and
>nly on these days are many of the great cathedrals and tem[iles
Tibet open to the public. These days, however, were afterwards
increasefi to three or four,* so that many immks obser\'e a fast four
days monthly, and hence has arisen the idea of some writers that
there is a Tibetan 8abbath *; though the public service and con-

f ^ 'duf-ch'ea. iiam-^An.

On the reconviTBwn of thp Mongols t^ HucJdhifitn in th*^ jiixTeeiith ceuturj*, in the
treaty hot wren the Dnlat Lam» and Altun Khnn, it uoa stiptilnted thftc on tUc muQtlUy

^|a«t days the hunting or »lauKht4^r of animals M-ou!d be pn>hibitud.

I * Hluen TsianfE s|:cak8 of mx fnst« even*' nK>nth, aud Julifn quotoB a CliiuMe

' authority giving tlic days u the eighth, foum^nih, lifti^ontli. iMf nty-thinl, tH-t>nty-
ninth, and tUirtiotli. FaHUn notei that in Cvylou preacliiti); itcLurml r>n tht> *• ightli,
fourt'^rnth, and fifteenth days of U»e aionth. On th^^" fourteiMitli, ftftcenth, twenty-
nintii and thirtietli (says KufPKN, ii^ 180, 307), "by rult-, aiut>iig^ the Lamas nothing
should be lasted but farindceuuti food and tea, tlie very devout refrain fnim all food
fniiii sunrise to fluuael. The temples are deetirated, and tlie iiltar-tables set out with tho
holy »ymlK>ls, with tiipera, and with dishes enntainiug (tfferingK in com, meal, tea,
buttrr, etc., and es|ierially with small |iyramid8 vt dnugh »tr of rtce or ciny, and
accompanied by much burning of iiieeiiw-sticks. The uervicf performed by the priests
U more Holemn, the niuiiic louder and morp exciting, than usual. The laity make
their offerings, tell their beads, and r«"peat 'Ommani padme hun.'"

I
I

I

feeeioii ' ( UpowtUta) are only done as a rale twice a month.*
every month is held a high roasa or celebration of divice i
in houoar of a special deity or saint. And in addition an
great fe&tivaU in which the laity also take part.

The Fpecial feasts for the deities and saints of the ettahluii
church nt J.hasa nre here enumerated. The Tibetan v«ar,
should be remembered, begins about the end of January,
that the Tibetan month is thus about one month later than ooa*'^

First month. — On the eighth day is Twjoti, and from the oiuUi
fifteenth the liturgy of the great tutelary fiend B?tatratxt.

Second mouth. — On the «ighth i» Ttu/on^ and from the nictfa
fifteenth ik the liturgy of "The Medical Buddhas."

Tljird mouth. — On the tifteenth i» I'atjoti, and from the sixteeotbto
twenty -second is the celebration of Tu-K'or.

Fuiirth month. — On the eighth is Ta^on, and from the niotb to
fifteenth the worship of "The Great Pitier."

Fifth month. — On the thii-H is 7V/oii, and from the fourth to tentbH
the liturgy of the tutelary Heu<l ^ambhara.

Hixtli month. — On the th'at is Taijony luiil from the second to fonitb
rab-yufti*, and fi-oui ninth to tifteenth is the " white Taru's " liturgj-.

Seventh montji. — On the eighth is Twjoh, luid from the ninth w
fifteenth is the liturgy of Mi-'krugs-pa.

ICighth month. — On the eighth is TVrf/ON, and from the ninth
tifteenth the liturgy of " The nine gods of Immortality."

Ninth month. — From the firet to fifteenth the Kah-gyur sen"
are read, and from the seventeenth to twenty-third is the service of
"The Dead Saints," the SOtavira.

Tenth month, — On the eighth is Toffon^ and from the ninth to
fifteenth \s the worship of the tuteltu-y fiend Guhyakala, and on tbt
twenty-tifth is the service nf "The ^ive" of GS.h-Idnn monasterv.

Eleventh mouth. — On the twenty-second is Taifon, and from lb*
twenty-third to twenty -ninth is the celebration of the Toi^gyak of the
fiendish lords.

Twelfth month. — On the twenty-second is TVf^/on, and on tie twenty-
ninth day of the month begins che great cami^'al and masquerade of
**I>rug-ic'u Ichags-mk'ar-gjM gtor rgyags."

An interesting glimpse into the Lamaist feasts of saint-s
dignities as current in the thirteenth century is given bj
Polo, The Venetian traveller says : —

When the idol festivals come round these Hacsi (L&mas) go
prince and say, " Sire, the fenst of such a god is come (uamin|^ him}.

ipturtl^

■ IncTuding^tlirTU'i'BOt cleaiiwng cerrraony before referred to.

THE FESTIVALS ANV HOLY DAYS.

003

^^U.y lord, ymi know that thift god, when he gets do offerings^ always
^^nnda bad weather and spoils our sensons. So wc pray ynii to give ub
^^nch Olid stich a iitiuiber uf black-fnced shoop, and we beg also that we
Hpay bave such a qnautity of incetiHe, etc., etc., that we may perform a
eolenin servi(!ft ami gi-eiit sacrifice to our idols, aud that so they may be
induced to protect us and all that is ours." The great kaan then
lets the liarons to give everything the Bacsi bave asked for. And
when they have got those articles they go and make a grtMit Seani iu
onour of their god^ and hold great ceremonies of womhip, with grand
luminations, and quantities of iticenne of a variety of aromatic odours.
Ind they cook the meat and ttet it by the idols, and sprinkle tlie broth
lither anil thither, saying that in thi.s way tlie idols get their bellyful.
Thus it is that they ke4'p their festivals. Eiu'-h of the idols has a name of
ikia own and a feaf;t-day, just as our saints have their Anniversaries,

It is uot easy to give a categorical list of the great jjopular fe«-

^vals of the Lamas, for the TibetaDS, unlike the Chinese' aod

Taponese, do not seem to possess printed lists of their feast-days,

id the particular event which certain of the days devoted to

Juddha is intended to commemorate is not generally known.

An much confusion has been caused by the ofBcial new year
differing in its ejxwh from the popular styles, and further dis-
order is introduced by the official Tibetan style differing from
^the Chinese, the order of the months in the latter being about
Vtwo mouths earlier, the following list, therefore, has been com-
piled by me from somewhat conflicting information supplied by
different Liimas, and can only he considered approximate. .Some
of the feasts, such as the Water-festival, are moveable, as men-
Itioned in the text.

Loot of the Cbikp Lamaist Frstivals,

nartlfal.

Carnival.

BuddhaV Incarnation or Concoptiou.' FesHt «f
Klowers.

Chase and Kxpulsinn «f the " Sca[>e*};oat,'
Demon i.>f Bad Luck-

■ .See KnxiNK* CAin'jtr liwlAhinn, 206-210, for Uat of (Siinese Buddhist festivala.
1 Sah^-as-«kiiW^utn/-pa, ur (^lumfMU tugi-pft£ diu mch*od» [Skcrlficlal festlTal of
I tbe Con<^eptK}U (of ItiiddhA)].

004

FESTIVALS AXD HOLWAVS.

Xoatb.

D.y.

Srd.

lAlli.

ith.

8th.

m

loth.

^Mu

Sth.

' lOUi.

6tlt.

4lh.

7lh.

lOCh,

8th.

8lh.

9th.

22nd,

lOUt.

25th.

llUi

\6t.

I2tli.

S9th.

Th« I^alamira Kev«)atinii' nod SHcrrd Mvkjw

radeK
"Attainment nf Baddhfthood." Gr«U Remn-

riation.*
BnddhA'<( DcAtU, ur partnimiHa.^ FewA ol lb*

iVml. *• All Sf.iila Day."
Tlw MtMltcnl BnildhaH.'

Biitl) nf St. Podmasanibharn.'

Buddha'* Bhth and PreachinjEr.^ and "Tlw

Pictui* Feast.**
Binbiif St. Faduia-aanibbava (acnirding to Sikliiin

Ntvle).
The >Vat«r-fe»<ttt^. liih-Chi.

Descent fmm Heaven.*

St. TftoA-K'A-pa'a AMcensinn." Keutof '.

New Year, Old Style.

Pantfiminie and expnlsicm of Old Year.

The Tibetan new-year was formerly celebrated abfmt tbe
winter solstice in what is now the eleventh month, when the
larders were full,^ and no fieM work possible in the snow-bound
country, and the days first show signs of lengthening. The return
of the sun, so to say, has at such a season been celebrated by
every nation of any culture. Thi:» was the period for popular
festivity and general joy.

Since the government adopted a later date for the new year,
namely, about the beginning of Febmary,'" most of the people
have transferred their festivities to the new dat^, which is known

1 dus-'K'ur gHUtw-pa.

' rat)>tu li}-un-ha, " Thf* highrat Bein^ or fipcommi;.''

* tnyn*n*An Lx^i-'daft-pji.

* Hangyu Kman hln l=Sl.i., Hhaiayaffuru Baddtui) nf tlie Eaitern Worid.

* ch'tm-KKim-pA (/il.,=Rt>|ig1ou8 Speech).

* Orgynn rin-jxt ch'c sku bltains-pa.
' Jfaa-baliB.

■ dfi-ldan /n'a mch'cxl.
» Tlie (train liiis bMti Htonvl Binoe two monthi, and thi> ynk and iheep-fbwh slnor

four tt> nxx wrcka.
" In Itm it waa on Ui* 29tl» Pf^niary.

TIBETAN NEW-YEAR FEAST.

506

the "ntyal new year"' in contrnflistinction to the old ptyle,

«ow callwi " Tho eultivatorfi' new year.""
This altered date, Fehriiary tx) the beginning of March, makes
ie "new year" a spring feslival. Its gay carnival i« doubtless
"^.an expression of the self-same feelingg, inspired by spring ujwn
be animate and inanimate world, which prompted the analogous
»man festivals of Lupercalia, the Festuni StuUorum, the Matro-
Uia Feata, the worship of the goddess Anua Perenna, and the
Btival of BaechuS;, all heltl about the same season, during the
onth of Felmiary and the first fortnight of March, and repre-
ited in India by the Huh ffstival.

With new-year*s eve commences a gmnd carnival, which
Bts the greater part of the first month. The i>eople decorate
ieir doorways and houses with boughs of jnni|ier, etc., jirepire
addings, and lay in a stock of wine, and ihish the time eating,
nnking, dancing,' singing, and games,* combined with as much
*ying as they may feel inclined fi»r. The people Hix^k from the
laller villnges into the larger towns, and the Lamas contribute to
ie general amusement by masqueratles rtkI punipous processions,
the intervals of their worship for the general welfare.
The new year is ushered in with high ciuousal, and tirst foot-
Bg and health-flrinking are the order of the tlay, and everyone
pressed to jiartake of sweet cakes and puddings, more or less
gaily decora(e<l, ancl beer and wine ad lihitiimJ*

And while this festivity lasts, that is, during the first four or
six weeks of the year, the temporal government of the city of
Lhasa is removed from its usual custodians, and ]>laced in the
hands of the priests of l)e-pung monastery, the chief of whom
becomes for the time rex sacro^'wm, as with the Romans. It is
possible that this is a political sop to tlie most powerful monastery

* r(fyal-|K» lo-gnar.

t Srvniim l&-g8ar. It i» (in|mlar in L:nlok (RaksavV Dict^ p 43), and in Sikhim.
1 The dancing ik uttiiiilly il'ttH* in HrH'K, t)ii< men and women ;Lf>art.

* The gaiiii»s ini'luili- arch'-rj' ; piittiriK l)it* Ktone (and caIIcmI Lin-«ifi chVn gj'al-
po), in wiiich ihi; lasors pay f*irffit» ; arrobaU, in the I.hftsji ffstivala these come
iitiiially fnini ShiRaew (Tt»anK-i<Mno-Klia-rac,i, and *Iidp down lone roiWB of yak-hair
from the Riit umbrt'ltas on the top of Tntala to the foot of tin"' (^ict pillarfi,

* Arrordins to tlu' ciirrent saying' " The Tibetan Ncw-Yrar Is Wine, Ihf Clitnose ia
Paper, and tlic Neimlcst* is Xoiftc." with n-feronct to the Chiiu-HO ci-lebfating tht-ir
foit&Tali by display of red ]>a|>er fl»g», und tlie Nepalese by clamour of uutsy iiiatru-

Cf. Hue's dc8i:riptioii of these gala <is.yti.

of the established cburcb in Tibet to reconcile it to its exchuM
from the ordinary government of the country, which i» wi
restricted! to the four monasteries in LhiUa called Lings.

The iJlma, who is chief judge ' of De-pung, proceeds to Uiiaii
atate on the third day of this month, and assumes the soverd^
of the city. He is reeeived with regal honours, and in
burned before him wherever he goes; and on his arrival at
all prisonei'8 are »et free except those convicted of the most
vat^d crimes.

During his dominion he holds absolute power over property,hi^
and death ; and fuifiisted by thirty deputies, he inflicts ecrtft
punishments and heavy fines for trifling; oflfenees, to the finMcal
benetit of his monastery. It is said that many of his reiaincD
commit ejEoesses, so that such of the richer classes as mar bt*t
incurred, or have reanon to believe that they have incurred, tl»*
displeofiure of De-pung Lamaa, leave the city and h've in iH
Buhurbs during this period of priestly rule.

The poorer elasiies, usually so dirty, now sweep and whitewaii
their houses through fear of punishment by JJlmas for midcno*
ness. So long as these Lumus govern f ^hasa they are feasted at tbr
public expense or by the richer people," and are entertained iriii
sports.

One of the duties of thi» Rex Sacrorum is to deliver a stnn
of lectures to the assembled monks on religious history, yhskh
sophy, and jwlity; and he is credited with di\ine powers.

Lhasa, during this festival, contains, it ie said, over 30,000
monks," from Serra, De-pnng, Cfiih-ldan, etc., so that the citv ^eemi
i-p(l wit.li the red cloaks of the iJlmas, They are engaijed the
greater j*art of the day in worship for the general welfare of
the country and people.

' nU title is T^lif»g8*ch'tvn-z'al-ngo.

3 ET><ry»ti<< in i-xpocto<l on tlit> iMt day of the old your to bring to the nooutaiii
IrliaU a motitti'it ratinns for tlin monks, in flesh, grain, butter, etc.

* Tlir »iupon(1i>iM Am^ttt tUi! (N>nking Rrnuigcmi>iits siiil the Rtu! of tbv toK-iauUnw
for such n multtttiiiii miiy h<* imimjinci). K»cli monk n>c4*ivM refntattmtmte at r^A o(
the Uiroe tlailv aMMembticK at tlic Lliasa cathotlral. Aft«'r tbo first SMcmblv at ill
A.m., vtwh tnnrik i;i<t« tfa aiul mmp at gorcmment nxp^'na^, and »n>.' i>i*nriy. At tbt
(Second imsi-mbly, at cl^-ven a.m., he again geU similar rt>frc«hroL>Dt nndimpurtwo
tatJttu (iilver coiiia vnluo about alxponco), and at tlirw p.m. fiuthor refi'cshnHSBi
During thUfcetival cacU Lfima receivM about twenty to twfnty-fire /tuUn ooIm,
which monpy Ih mainly pmvlded by thu Tengycling regont.

ublic worship w done rlaily in the great cnthedml of Lhasn
during the first half of the mouth, from beforx^ dawn till after
dark, and clouds of incense till the air. The especially holy days
are the third, eighth, tenth, thirtepnth, and the fifteenth, or full
moon, which latter day is the greatest y<da day of the year, and
fi©ems to be considered the anniversary of Buddha's conception,
and "the goddess" evidently intended for Buddha's mother,
Maya Deva, is worshipped with red flowers,' and it is believed
that divine blessings if then asked for are more readily granted
at ttuB season than at any other.

People don their gayest dress and jewellery on that day, and ex-
change present* freely, and the carnival reaches its climax. The
laity wear masks of coloured cloth, with fringes of hair, in imita-
tion of beanls. And the Dalai Lama is esj>eeially worshij)ped
on this day, and receives many presents.

On the second day of the month the state sorcerer of Na-eh'uA
enters I^hasa, as already noted, and his entry is like that of the
archaic god-king, for none dare look at him, and even high state
otlicials have been fined for looking at him whilst passing.

On the twenty-sixth day are horse-racing and shooting, and
on the twenty-seventh a grand review of the troops by the
Chinese Amban, and the procession of the holy sceptre from the
Serra monastery for solemn salutation by the Dalai Lfima, the
officials, and people, as already mentioned.

During the latter half of the month the demons are worshipped,
and on the thirtieth day Tara's celebration concludes the fcAsts.

The anniversary of Buddha's death is held on the full moon
(or lifteenth day) of the fourth month, and is evidently combined
with the old Nature-festival in honour of the commencement of
Biimmer and the propitiation of the niiu-deitiefl.

In the first half of this month (Icnown as .Sa-da-wa) the people
do more worship than in any other season of the year. They
count their beads and ply their prayer-wheels with more energy
than usual, and at the larger temples of Lha«ta, Tashi-lhunpo, etc.,
the devotees go round the holy buildings by ineanuring their
length on the ground.

Krom the tenth to the fifteenth even the laity abstain from

flesh, and jpve away as much alms in cbnrity ns tUe\ «ld ifint,
and tbt^re nppeara aUo to be some idea of aneestor-vni^liip la rW '
ceremonial* Certainly defeased ancestors and relatives areflftnj
prayed for at this time, which is uot many weeks remnvedfewj
the great Jaftane^e feast of the dead.

During this feoitt many of the monk*; encajnjj in tent^ ■'I
oolosgal |)ieture8 are displayed. Thu.s at Tashi-lhunpothe pictan]
are hung from the great tower named Kikn.'

At this festival, held there on June 30th, 1882, iJima fgwl
Gyats*o informs us, a great picture of I^ipaihkara Buddha nui
phiyed about a hundred feet long, in substitution for other ]
of the previous days. Next day it was rf»placed bv
Sakya Muni and the past Hiiddhas, and the following davbrt^
for Maitreya (Jam-pa). On this day women are admitted to ^]
monastery shrines, from which they are at other times eiclaW I
and all the ]>eople seek the benediction of the Coming Buddhil
by touching the lower border of the picture with their headii.

The min-deities, the dragons, or Nu^ras nf the skv, arealw]
pitiated on the tifteenth day of the fourth month. A nroceanoii
formed by the lay governoi-s of LhiTsa," and the high
Latnas," :ind some other officers, who proceed from the court i^l
Putaia ta the great Lhasa cathedral, where the great image «l I
Buddha is worshipiied, and the officers feed the temple-lamp 1*1
)x>unng into it melted butter in silver ladles.

Then one of the governors and a secretary of state, iriihl
about thirty retainers, go to the Ramo-ch'e temple, vi&
(iyamhum K'ati Onitya, where they also feed the great lamp'
the chief shrine; and here they distribute largess, in the stxtjc]
of bits of brick-tea to the paupers, who are here aRseinbled ii|
rows to receive the customary bounty.

From Ramo-ch'e the procession passes round the greet
road, dispensing tea as it goes, via the Mende bridge to the Xati
or dragon-temple. The governor and jwirty here embark in foUi i
or five smftll boats of hide with wooden frame work, and are rowMj
roun<l the mwit once in tlie respt>L*tfiil IVadakshina directiofl^
They then disembark an<I ascend the hillock on which stands tb«
dragon-temple, where, in an inner sanctuary, they de|io>i(|

^ Ki^ml At p. 278. lu base ig sixty pKM Inii^f, mid tts iH>isbt greater.— t?or

OVATS'O.

bkali-blfiQ * Titi'tung.

brings of itjold ftTid silver nmong the snake-idolK, and this room
< tlien locked und sealed, oidy to be opened again the followiug

The laity are now permitted hv ]>ayment tfl be rowed round the
joat, and cheer lustily as they go. The avowed object of this

emony is to conciliate the Nilga demi-gods, uo as to secure

Tiely and mifficient rain for the benefit of croj>s and nnimals.

id if, as sometimes happen:!!, ruin does fall, it is considered an

tremely lucky omen.

The anniversary of the birth of Pndma-sambhava i« observed

liiily by the older j>art.y of the Iximaist church. It is held in
Itkhim on the tenth day of the seventh month ; bnt in mauy
irts of central and eastern Tibet, as at »Sam-yas and mCh'og-^^ling,
par Oyantse, and also at, Laduk,' it is field on the teuth day of
fifth month, and the t^nth day of every month is sacred to
Jim and called " Ts'e-fcchu,"

< )u the day ]trevious to this anniversary are held masked dances
of the black-hat iJimaa and of the fiends and fieudesses, as fully
cletftilcd hereafter in the chapter ou the mystic plays, followed on
the (^nth by representations of the saint iu hit* eight forms, and
the "Ging," father and mother demons. And if rain now hapj)eng,
it is deemed of good augury, and due to these pious celebrations.

The Water- Festival marks the commencement of the aulunm,
and usually falls about September.- It is a thanksgiving feast.
Water, esijecially of springs, becomes holy and sacred, a veritable
elij-ir vUiSt; as the water sprites now set free their sacred water.
At this season the Tibetans, though not particularly fond of wash-
ing and bathing, indulge in this luxury more than usual.*

This festival dependa on the appearance al>ove the horizon,

^ut the eighth month, at eaily dawn, of the star named Rikbi or
i-agaHtya,or"Hib-chi,"' which ColouelC. 8trahan,of the Indian

> ftAHHAV't Dili., p. J4.

' ' Iti 1lf>l it haii|><-tti>tl un thu fourteenth lUy of the eighth moDth, i.t^ un tho 17tli

rptoinU'r.

"* It is Aoid tluLt BiidcUia ^leculnpiut, the fmrndefof mrdicjil tcicnoe according to
tlu' Tibctdiin. bathed nt this Booifm. hence tho ciutotn (bc Jakschex's //m^., p. 20).
rh<' rt^satiun i*f the rains, when nature, luiving rfftchfd lior wonmnh'Mid, (Ji>clui her-
Wilh Ihii limy !»•■ i'iiiii|iare«l tlie Au-called Oicoa-uut festival of Thi' Hiiulus, held at
M-\i in all hrr ut'iilth nf loafy rhnnn, wlH^n tht> gratt-fiil [Nfipleraitt thoilsandRof cticoa-
ttiita and floucrH into Uu' Kca t<i tlir !U-A-{{tKlA in fpittitude, and to u'curc [jatmnai^
iiml npw entrr[iri;«')t during; th** cuix'-nt year.

510

/•'BSTJrALS AifD HOLIDAYS.

survey, informs me must be Canopus' or Sirios, the
The Tibetans consider this fijced star to be a Haint who
heaven in deep rneditntioD, but who appears in the sky in
beginning of the eighth month, before dawn^ in the
quarter, and through his influence the water at early dA'
come<i ambrosia or life-giving nectar.

Before dawn, therefore, the Tibetans throng to spriD,
lake», and watch eagerly for a glim^jfie of this star to enable
to 8nat<^h a draught of the glorified water.

And the liimait go in procession to the lakes and rivers,
l)artake in this practice* They cast in offerings to the
n^-ui]>h!< aud dragon-spirits of the water, and draw and drini d
life-giviug aud sin-cleausing water, attended by mach pojrf
festivity.* Tent* are erected in the neighbourhood for about n
weeks, during which the multitude driuk aud bathe in thenii
dance, »ing, masquerade, and give vent to their joy, in what 9
be considered a cleansing or atonement feast, as well as a thank
giving. And monastic discipline even is relaxed during tliiafc
tival, aud many monks are allowed to go home on leave.

"The descent of the god?" is evidently founded on the li^
of Sakya Muni's descent from heaven, where he had goneto|Kni
the saving Law to his regenerated saintly mother; and hedes^nA
thence by a ladder — a glorified sort of Jacob's ladder. It fli
marks the end of the rainy season {Vareiia), the Buddhist Lei
which Buddha was wont to spend in retirement, in fasting, lici
ing, and holy exercises.

The ouniversary of Tson-Ku-i>a*8 ascent to heaven is 1
si>ecial festival of the established church, of wtiich Tsoft-K^
was the founder. It is a Feast of Lanterns, and takes plaoA
winter, about the beginning of our December, when the days i
near their shortest, and it probably is associated with the- gr
nature- festival found in other nations at this season, to emphw
the loss of light, and desire for the return of the sun.

.™

» Arabio Snhait. •*tu be levH." " Ubiig* (literally *'braitli ").

' KoFPXK, ii., 313, ^^eaks of Uil* Lamu blesstng or ooiuccratiug xhf vmtors, 1
ecems to be a iniRtekc.

* This nccording to (ifocrjl CrNXiSdiuui {ludiait Rmi, 3>, oh accouat of tti«
tenaion lntttTly *>f tlif Indian yt-ar, miwi, in th** time of Alexander and Afoka, ta
oomoimieed iu June iiistiMcl of July, atirl kitted till Uctobcr.

F8A3T OF LAiVTEnXS.

Ml

is celebrated on the twentj-fifth day ' of the tenth Tibetan
ith, by a general illumination- of both lay and ivtigious build-
cage, like the analogous Dewali festival of the Hindus, and the
^mp (Chiragh) feast of the Muhammadana, and the festival of
ftuddhii the Burning I^mp (Dipaihkara) of the Chinese Budd-
ie ists,' which also are celebrated about this time.

On this day, in the year 1417, Doctor Tsou-K'a-pa died, or was
fcausfigured as is now believed, The legend saya that he appeared
"^i the stone altar in front of the throne at his monastery at Gah-
3an, and having addressed the assembled multitude, nnd pro-
•"liesied the futme greatness of his church, he ascende<l into the
*usliita heavens.

The anniversiiry of this event is called Gah-dan Nam-ch'od, and
• celebrat^nl with great joy and torchlight processions. Altars
fcid stages are for this purjwse erected beforehanil, and decorated
"ith hundreds of lamps and ornamental cakes. On the evening of
Ine feast is a great procession, before which is can'ied the image of
'*Boft-K'a-pa, and torches and larai>B, and if they burn brilliantly,
nucb happiness is prophesied.

Advantage also is taken of this day, at the onset of winter, to
f-Jsit the Dalai and other high Lamas, and present thera with
bundles of new warm robes, thus corresjionding to the ancient
Siiddhist " Robe-month" (Chlvara Masa), which was the month
!bllowing the end of the rains, and on which the mendicants were
provided with new robes on the upproiich of the cold weather.

In addition to these great feasts are innumerable minor and local
ones, as Laraaism is not behind the Catholic church in accommoda-
ting herself to the customs of the people. The Mongols have their
Fire and other special festivals all in Buddhist di'ess. The worship
of the mountain-god Kafi-ch'en-dso-fia * has already been referred
to as peculiar to the Sikhimire form of Lamaisni, in addition to
which are other local feasts.*

I Oil the twenty 'fi'urili. or E)re<.'L'diiigiluy, thf monks of theSemmoiustirj-ubecrve
a ftpecinl Ulumiaatinn in honour iff the ilcceasf- of their grest Lama, rje-byama chVn-
di'os rje-gw^-pu. " bzlii-mrirnd.

» On the twcuty-second day i»f tUp t-ighth Chinese monUi.— Enitiss' CAinftur BtviH.,
p. 310,

« It Ib held on Uiv (Ifteentli day of the screnth raontii. In 1801 it hapjwned on ihv
nineteeath nf Aufuet. It lasta for three days ; and the flft4?«ntb of erery month is
iacredtotiiisgfKl.

' Among Ch(^ Inc^il foAsts in Sikhim an> the Tlmnk^Kiving ami Prnyer-ft^tJval (rub-
g)uu) for the wflfnri:' of tho cnuiitry, hvU\ in the ninth niotitli of i*verj- yearattlieTo'n*

312

FKSTIVAfJi AND HOUDAVS,

A eomewhnt droll and almost dramatic feast is the cbaic •(
\wx of ill-luck, evidently & relic of a former demooift
it is calltxl "Ohongju Sewnug," and is held at Lhasa on \\\ti\
ninth and thirtieth days of th«* f*ecODd luoatb, though it
lasts aliout a week. It starts after divine servioe. A pne»t re]
A (imnd Lnnia,* nnd one of the multitude is masqueraded ai
ghi>«t-king. Kor a week previoiKsly he sitii in the market-
with face j^ainted half hlack and ball white, and a coat of Rldii
put on his arm and he is oalled " King of the Years'" (Vhead).' bl
helj>^ himself to what he wants, nnd goe^ about shaking a UI
yak'tf tail over the heads of the people, who thus transfv to lna|
their ill-luck,

'riiis latter person then goes towards the priest in the Dci^j
bourhood of the cloister of I^a-brang and ridicules hirn, saying:
" What we perceive through the five sources (the five seiwttjiij
no iUusion. All you teach is untrue," etc., etc. The acting Gnl
Ulma contraiHcts this; but both dispute for some time withr«i'
another; and ultimately agree to settle the contest by dice;?!*
liiiiia coni«enta to change placet; with the scape-gtint if the dii'
dhoidfl so decide. The I^ma has a dice with six ou all «is sA^\
and throws nix-up three limes, while the ghost-king han • &t
which throws only one.

When the dice of the priest throws six six lioies in succesaui
and that of the scape-g«5nt throws only ones, this latter indiridwl
or '* LojoiL " as he '\* called, is terrified and Hees away upon a wbii?
horse, which, witli a white dog, a white bird, salt, etc., he has bett
provided with by government, lie is pursued with ocreem* loi
blank shots as far as the mountains of Chetang, where he ba? '■
remain as an outcast for several months in a narrow haunt, whicli^
however, has been previously provided for him with provltiiouH.

We are told * that, while ea roiUe to Chetang, he is detaioed

wa*niii-jrr'il Cnity.!. »l TiiaUidin;; tnuiuuteiy; Mid Um iNBtfa montti (be Aoaiiiunf «al^
bluuiiig of the Sikhim kiti^ hy tlie head Lama of Ppmioiinclii.

> What sepmR a vrrsion nt this cremony is celebmUtl in Uidak tat tlie «illi(e of
MBslin) under 1h<- nnma " Niieh-r.ine." nnd described by Ka.mmy, /JiVr., p. 44.

3 I ilid nut <'tii|iiiri' into till- ptTsoiinlify or this LaiUBund his n.*Uti<Mit<l)ip, it AAV. lollr
tcmtHinry I.amii>kiii^of I)4>-}iiiQfrnit)[iast.t<ry. raitditN3iii.Sin);o>.)iiiiDclstiiu>teat**-|titf
I'tTfiri'itiy Willi tJic icrniiiinlion iif thp I)«>-|miig Limn-rrgfrn's rule, auA mmkr* \\f
Limrt iilrntiral with the Inttj^r, while I^mn l'. li. {f't. W/., 32). «(»(«» Umt Uii* ittfr-
thrxwiitg l^sina hclongH In Che C'luiiig-chat>-Liiif; moaastvry,

' L<>-^i>ti gyHl-|K>.

' TjUidit A. K.'s Wtrrrry Kept.

i

seven days in the great chamber of horrors at Sam-ytts monastery
with the monptrons images of devils and skins of huge
mis and wild animals, all calculated to excite feelings of
■or. During his seven days' stay he exercises despotic authority
rer Sam-yiia, and the same during the first seven days of Uia stay
Chetaug. Both Lama and laity give him much idms, an he i»
Lieved to sacrifice himself for the welfare of the country. It is
id that in former times the man who performed this duty died
Chetang in the course of the year from terror at the awful
'images he was associated with ; but the present scape-goat siirvivee
and returns to re-enact his part the following year. From Chetaug,
where he stays for seven days, he goes to Lho-ka, where he re-
mains for several months.

At the beginning of the third month an exhibition is held of

the holy vessels and precious things in the La-brang t«mple, also

the hanging out of pictures on Potala. There are sowing and

har\est and other non-Huddhist festivals, and sj>ecial rogation

days of supplications in case of war, famine, and pestilence.

The old year with all its bad luck is despatched with rites of a
clearly demonistic character, and the ceremony, named the
"Throwing away of the Dead Year,^' is combined with a dervil-
clance, as described iu the next chapter,

Kvery household contributes to " ring out the old " and " ringin
the new" year. On the 22nd day of the 12lh month each family
prepares a dough image weighing about four ]>oands,and on it stick
pieces of cloth, woollen or silken, and coins, etc., according io the
wealth of the house-owner, and the demon of ill-luck is invoked to
enter into the image, which is then worshipped, and on the 29tli
day, or the last but one of the old year, a Lama is sent for, who
carries the image out of the house and beyond the village to a
place where four j>aths meet, and there he abandons it.

But for the general community a huge image is prejiared, and
attached to its top are many threails, and in front of it on the 29th
day a grand dance of the death-devils, etc., takes place, an detailed
in the chapter on the mystic plays. And when it is carried off and
abandoned the laity vie with one another in snatching the threadn^

5U

PBSTTVALS AUD HOLIDAYS.

I

which are treasured as most potent charms, while the
return to the temple and perform a service to complete tte
expulsion of the dead old year.

And so they go on, feast following feast, till the end of the jm^
when the pantomime and carnival commence.

MYSTIC PLAYS AND MASQUERADES.

I^VXCV-DREt^.S balbandtbe masked carnivals of Europe
find tlieir oonnterpart in Tibt^t, whom the Lamas are
fond «f mastjuerading in quaint attire; and the popu-
lace dt'ligbt in these pageants, with their dnunatic
lisplay and droll dances. The mat^ked dances, however, are
eseutially religious in nature, as with the similar pageantf still
3und among many primitive people, and probably once current
Bven among the (ireeks and Kgyptiauci.*

The Lamas resene to themselves the exclusive right to act in
*Mhe My8lery-Plav,"with its manifestations of the gods and demons,
by awe-iuspiriug maskn, etc., while they relegate to lay actors the
sacred dramas, illustrating the former births of Utuldha and other
^nttf, the Jdtakaa.

' From.i phot<it;rn))li hy Mr, Hoffmann.

•i The Diytli of tb« siiaky-tiainHl (iurg(»ii, iitul Uie dfath-maslui found in ancient

Utmbfi of &ly«*tiM*, Kertch, Ca.rttiug«, Mexico, etc.

L L

516

MrsrW AND CACHED PLATS.

'*The Mystery-Play of 'Hbet," the nfttne hy winch Uw
liftgeant of the Luiuas is known to many Europeans, \iba betn
by several traveUertt in Tib<^t and adjoining LaauftiH laiKU;^'
the plot and motive of the play soem never to have 1^
definitely aHceiiaiued, owing, doubtless:, to the cuniHron-
which so thickly overlay it, and the difficulty of finding coui
inteqjretei's of the plot, as well as the conflicting atxM>unte cui
amongst the I/mias themselves in regard to its origin and ^l«^'
ing.

As I have had opyjortunities for studying the variout* v**rswi#|
of the pliiv with the nid of learned I^mas of several pectn, I p
here a brief sketch of what I have elicited regarding what apiwir*
to have been its original character and subsequent develop!

Originally it ap|M*ars to have been a devil-daucing cult fc
orcising malignant demon!! and human enemies, and aj^sc-iiU'^
with human sacrifice and, probably, cannibalism.

Afterwards, during the Huddhist era, the devil-dance, like il^
of the Ceylonese. was given a Buddhist dre«8, which was noniift-
cult, as Homewhat analogous displays representing Ihe lemptati:<
of Buddha, seem to be found in Indian Buddtiism, as seen in i
annexed figure of a frieze from traudhfira.' And several It-aiiin
indigenous names lent themselves readily to perversion into liuii
dhist names or titles, by a process already practised bv the Biib
raims in India, who Sanskritized aboriginal Indian names in onk
to bring them wilhiu the mythological pale of Hinduism.

The unsophisticated Tibetans still call the uiystery-play th
"Dance of the Rtnl-Tiger Devil," 'a deity of the Bon or pr^-Boi
dhist religion of Tibet. The original motive of the danc«' appeti
to have been to expel the old year with its demons of ill-hick,

to propitiate with human sacrifice and probably cannilinlism tii
war-god and the guar<lian spirits, most of whom are demunifi<
kings and heroes, in order io secure good-luck and triumph ovi
enemie-* in the incoming year.

Human nacriifice seems undoubtedly to have been regularly pru
tised in Tibet up till the dawn there of Buddhism in the se^ent
century a.d. The glimpses which we get of early Tibet throng
the pages of contemporary Chinese history, show, ae Dr, Biuin

' ll^rml by OnrexwEDBL, Baddk, EvnU iit Ind.

'tT^t^itk^t-cti'nm

518

MrHTIC AM) SACHBD PLAYS.

traiislnteji,' that "at thenewj'ear tliey(theTibtrtans) sacrifice
or oftVr nionkt'vs,** and so late as the seveutli ceutury th**
rite» in conDet'tion with the defence of their country yrm-
enniaUy a<?t.'omi»anied by hnman sacrifice.'

Actual cannibali.'»Tn is, indeed, attributed to the early THx^tti'
auil the survival of certain custom* lendu strong colour to (^
probability of such a practice having been current up till ftbc«
the middle ages. The TibetAns themselves claim descent ftDim
iiiiiii-eating ancestry, and they credit their wilder kinsmen kbI
neighbours of the lower Teang-po valley with antbrophagous
even up to the preijent day. Vestigee of cannibalism apiiear
pre8er\'etl in the myetery-play. And of similar cliaracter itfS
to be the common practice of eating a jwrtion of the human ste
covering the thigh-bone in preparing the bonetrumpets, and al*
probably, of like origin is the common Tibetan oath of affirnwtna
** By my father's and mother's flesli." *

The Lamu£, however, as professing Buddhist?, couJd not cnn-
tenancp the taking of life, esi)ecially human. So, in incorp<initin(
this ancient and highly jxjpular festival within their system, thw
replaced the human victims by anthropomoi-jihic effigies J
dough, into which were inserted models of the Inrger organs*
also fluid red pigment to repregent the blood. This t^ubstimti
of dough images for the living sacrifices of the Bon rite« if^agcrit«I
by tradition to St. Padma-sambhava in the second Iialf of th»
eighth century A.D. And these sacriticial dough-images, of nn«rf
or less elaborate kindtt, now form an essent ial |>art of the Lainatfi
daily !ier\'ice of worship.

The Lamas also, us it seems to me, altered the motive of ihe
play to hang upon it their own sacerdotal story for their om
glorification and priestly gain. Retaining the festival with i(*
Bacchanalian orgies for expelling the old year an«l ushering in
good-luck for the new, they also retained the outting-np of tbeii
enemies in effigy ; but they made the plot represent the triuro|ih
of the Indian missionary monks {AalT^iti) under St, Padma-^iUE*
bhava over the indigenous paganiem with its hosts of lualignant
fiends and the black-hat devil-<iancers, and also over the Chinese
heretics.

1 J.R.A .S^ Nfir Sor., xU., p. -440.

' YcLK's CVf/A4i.v, 151, and J/mvo Polo, U 30S.

■ Idrhi, IL 441.

Tbe voraciom man-eating devils of Tibet were raoBtly assimi-
e<l to the Sivaite type of fiend lu mediteval Indian BuddLUm,
th which they had so much in common. And the title was
cordingly alteretl from fog-iaar, " the (dance) of the red Tiger
evil) ** to Its homonym Intj-mar {^\nM 'Inuj^lm^ir ), or" the red
Tce ones." Thus Varna, the Death-king, and his minions form
st attractive feature of the play, for it is made to give the lay
tators a very realistic idea of the dreadful devils from whom
the Lamas deUver them; and they are fnuub'an:ced with theappear^
&ace of these demons who, according to the LHmas, beset the jjath
along which the disemlxMlitHl soul must here-after pass to paradise.
As this tragedy is so intimately identitied with l*adma-sam-
bhava, the founder of Lamaism, it is acted in its most gorgeous
style on the birtliday of that saint, namely, on the tenth day of
the fifth Tibetan month.

But latterly both plot and date were again altered by the
established church of Tibet, the Ge-lug-pa sect. This reformed
f«ect, which dis.sociate8 itself as far as i>05sible from St. Padraa-
sambhava, who now is so intimately identified with the uure-
formed sects, transferred the festival irom the end of tbe old
Tibetan year, that is the eleventh month of the present style, to
he end of its own year according to the new official year.
And it has also, in Ms version, altered the motive of the tragedy,
W* as to make it represent the assassination of the Julian of
Lamaism (Ijafi-danna) by a Lama disguised as a Shamanist dancer,
and this is followed by the restoration of the religion by the aid
of Indian and Chinese monks, and the subsequent triumph of
iJtmaism, with its superior sorcery derived from Buddhist sym-
bolism.

This version of the play calls the central episode " the strewing
food of the sixty iron castles/' ' and it still further alters, as I take
it, the title of the chief character to it« further homonym of ** TVigr-
nuir^"^ the red horse-headed Jlayaffrivdy a name borrowed from
Hindu mythology, hut evidently, as it seems to me, suggested by
the cognomen of their old familiar fiend, Tag-^ndr, the red Tiger-
devil, of the pre-IjTunaist Biin priests. Tiger-tlevils are also well-

" CTkg'^Tngrmj-tlmAr.

THE Mi'STEHr-PlAr.

S9]

Let us first look at the mystery -play or tragedy as acted by the
!«amas of the old efhool, at Himis, in Laduk, in Sikbim, Bhotiln,

[?M and afterwards refer to the versions as acted by the reformed
Mid e^tahlished church.

TLi:i play is act^i, as ah-eady mentioned, by all sects of I^mas,
on the last day of the year when tlie community is en /He, by
many of the unreformtni sects on St. Padma-samhhava's day.

When acted at the end of the year it forms part of the ceremouy
called "The saorificial body of the dead year," ' and is held on the
\fiat two or three days of the old year, from the 28th to the 30th
of the twelfth month. As the performance is conducted at the
Himi:^ monastery, in Iiatlakj in a mach grander atyle than was
witnessed by me in Sikhim, and more in the .'^tyle seen in Tiliet , and
ns it has been there witnessed and deiicrilied by several traveller?,*!
shall take the Himis performance aw the basis of my description,
and amplify the des^oriittions of it where uecesisary.

Ail the day for the play draw? near, the villagers flock in from
the ooimlry-fiide ; and on the morning of the day fixed for the
performance, the jjeople, decked in hoUdav attire, throng to the
temple many hours before that fixed furlhe j^erformance, lo secure
good points of view. Seats are provided and reserved only for
the gentry and high otticials and visitors. The king and other
grandees liave state boxes.

The jjerformance is held al fresco in the courtyard of the
temple {^»ee the photograph on page 528). The orchestru is
sometimes screened off from view, and the maskers assemble
either in the temple or in yak-hair tents, and are treated to re-
freshments often, and soup between the acts.

A shrill bugle-call, from a trmnpet made out of a human thigh-
bone,* notifies the commencement of the play.

The gongs and shawms strike up a wailing sort of air, which tlie
musicians accompany by a low chant, and out come trooping a

* Lfr-ft'i aku-riiii. Tlic linn HKii-rim U appliiHl to certain iadigenouB Bocrift'-iat
eeremouipa, usually witli bliMKJy uflTvrinfcs, in (.-imLnulisLiiictlmi to tlu) morr truly
Bud<Ud«t crrvmotvial ffffriii^B, which ar*? named " nich*<it) '* and "cii'oga."

* NoUhly H. H. (ioowis-AcsTiN (J.A.S.Ii.,'l&Sl,'n »«y.) ; H. A. JabbCIIkb, tA*W,.p.77;
Sc-BLAOT., p, 233; Kmiobt, /or. ciI., wlwrc wvernl ilne phiH<>}(rBptiB <-•( Uu* ph) «?»■
girtn ; A. B.iUt.\ii.u^Proc. B.A.S^ 1664, p. 478; andIUiiMv'» «V#r TUtt., \^. W

> Ktit-liA.

1

^n

MTSTfC AND SACKED PLATS.

opowd of the pre-LSmaist black- mitred priests, clad in rich robes
of f'liiua silk and brocade, and prece*.led b_v swingers of censers.
They nmke the mystic sign of "The Three," and execute a Mately
dance to slow mupic.

Stretching out the right band and left alternntelVf the lenders torn
to the right, and the In&t in line to the left. )x>th adrancing aad
ratiring town]<ds each other several times, und, reforming the cirrle
liiid nmking the sign of the Trident, they retire.

After these have gone out, then enter a troupe of the man-eat-

s ■

Rmct VkiaCl

J

•mmuwm wtMn n»iif*i

B

6toa| P*vis Ciiv>t

• J ■*S.V-..W.t!.t^AL

li-t w

.K«.«.i *j-:r tf i

^ t

nEmfflUBiai

I.HUMIII.MHJT

DlAOKAM OF KOTAL MoKAOTBBY AT TKVO-nTt-LIVO, LhiU
fwtierf m;<t!c play li uted).

iug malignant demons,' who, with their hordes, vex and liarae:^
humauiiy. Tiiey infest the air, the earth, the water, and art*
cnnstautly seeking to destroy man, not unlike their better-known
relative, who, "as a roaring lion, walketh about seeking whom
he may devour."^ These hordes of demons are intended to illustrate
the endless oppression of man by the powers of evil, against whom
he can of himself do nothing, but occasionally the exorciions
or i^rayers of some good TJInia (ir inoarnator may come to his
assistance and shield him, but even then only after a fierce and
doubtful contest between the saints and the devile. And only for
a time, too, can this relief from persex^ution endure, for all the ex-

' "nb., inOon^.

■ I. Pf tvr, V. 8.

I

r

the Dea<I (DharmHriija or Yama).^ " Flames and effigies of human
skulls were worked on tlieir breasts and other parts of their raiment.
As their hoods fell liaek, hideous features of leering satyrs were
disclosed."*

" In their right hand they bold a bell or fan, and in their
left a bowl cut out of a human wkull, and rounti the edge of which
are attached Harrow streamers of silk and some )>laited ends of
hair. This ghastly ladle 13 called Bundalu Some of the maskers
hold in the right baud a short stick, with red and blue iitreamera

' KvioiiT, ioc cit.t p. 201.

* After OonwiN-AcsTEs in J.A.S.B., loe.mt.
^ The clupf of lb<'se rteuda an; Devi, Haya^va, Khyetapala, Jinaniitra. p&kkir&JA,

Mud-guntmg-sa^, Uia-chVn brgya-po, gxnh-ch'eti-br^yad-pu, kLu-ch'cn, brxyod-jM*,

• Knioht, p. 303.

624

MYSTIC A^D SACRED FLATS,

of silk ; these and the spoons majeetically waved about an thev go
round in their solemn dance had the most carioui= effect I ev«

To these monsters (nov coerced by Buddhism) the Lamai^offerA
libation ofbeer, and some rice urmugtard-secd, and toall the beingf
of the six classes, and especially including the demons, and the
rice or seeds are thrown a1x>ut freely ; ' and each Luma present
inwardly prays for the realization of his desire.

At a signal from the cymbab the large trumpets (eight or ten
feet long) and the other instrumentt;, pipes and clrum?, etc, and
shrill whistling (with the lingers in the mouth), produce ft
deafening din to summon the noxious demons and the enemies.
**Tht' mui^ic became fast and fmioua, and troop after troop of
different masks rushed on, some beating wooden tambourines,
others swelling the din with rattles and belU. All of these maskt;
were liorrihle, and the malice of infernal beings was well exjjressed
on some of them. As they danced to the wild music with strange
steps and gesticulations, they howled in savage chorxis. . . .
The solemn chanting ceased, and then rushed on the scene a crowd
of wan shapes, almost naked, with but a few rags about them.
. . . They wning their bands despairingly, and rushed about
in a confused way hs if lost, starting from each other in teiTor when
they met, sometimes feeling about them with their outstretched
hands like blind men, and all the while whistling in long-drawn
notes, which rose and fell Uke a strong wind on the hills, pro-
ducing an indescribably dreary effect. These, I was told, rejire-
sented the unfortunate souls of dead men which had been lost in
sjjnce, and were vainly peeking their proper sphere through the dark-
ness. . , . The variously masked figures of Spirits of Evil
flocked in, troop after troop — osen-headed and serpen t-heatled
devils; three-eyed monsters with projecting fangs, their heods
crowned with tiaras of human skull? ; Liimas painted and
masked to represent skeletons ; dragon-faced fiends, naked save for
tiger-skins about their loins, and many others. Sometimes they
appeared to be taunting and terrifying the stray souls of men —

* GODWTK-ACSTEX, ^crr. cit^ p. 73.

Cuiiipart- >vitli tilt' eoufttti ik'UcIs and uduun«d powdi'K thwiwn alxiut tu Wv«t*>ni
camivaU.

THE SAINTS AND TUB DEVILS,

025

*■?

■y-

^ if)es who fled hither and thither among their tormentors,

^r waving their arms and wailing mitferably, *"ouls who had not ob-

^P^ined Nirvana and yet who had no incamution

Iff .... Then the demons were re|>elled again by lioly
1^ men; bnt no sooner did the.se last exorcise one hideous Imnd than
lier crowds came ahriek-
g on. It was a hopeless
nflict. . . .At one
iriod of the ceremony a
,oly man . , . bleared
goblet of water by laying
is hands on it and intoning '^^
me L^^y^r or charm,
en he sprinkled the
ater in all directions,
id the defeate<l demons
ayed their shrieking,
ancing, and infernal
usic, and gradually crept
»ut of the arena, and no
bound was heard for a time
lut the sweet ^^inging of
ihe holy choir. But the
wer of exorcism was
evanescent, for the routed
•con returned in howling
ehoak" *

The superior effect of
Buddhism over the indi-
genous Shamanism is now
shown by the arrival on
e scene of the Indian
monk, Padma-wimbbava, and his assistants, or his eight forms;
or sometimes these are represented as Buddha himself, or the
group of the "Seven Buddhas.""

' KnIOUT, iii>. rit. , p. 207-

' Cf. page 345. Tttf eaini? motive appears in the Bumie«tf religious dramu at
IjIrakatL— Hahdy, Eait. Mottackitm, p. 290.

\^

Dkath-Skklbton Mabreo.

526

MrSTW ASn SACRBD PLATS.

This scene is thus deecribed: *'TUe loud music sudW;
ceaaed, and all the demonu scampered off shrieking as if in fcwi!
for a holy 'thing was approaching. To solemn chanting, U
music and swinging of censers, a stately procession came throu^
the poi-cli of the temple and slowly descended the steps. Codwi
canopy, borne by attendants, walked a tall form iu beautiful ^
robes, wearing a large mask representing a benign and peacp*tt<
face. As he advanced, men and boys, dressed as abboU wni
acolytes of the church of Rome, prostrated
themselves before him and addresiied hiin
with intoning ami pleasing chanting. ,^

He was followed bvsixotlier masks, t*^-^

^m

J

11

I>KM1.<> KLKIIKO ritOM TSfi BCDDHlsT SAIBTTV.

who were treated with similar respect. These seven deified beings
drew themselves iu a line on one side of the quadrangle anti
received the adoration of several processions of masked figures
some of abbots, and others beast -headed, or having the faces cif
devils."!

These last are the demon-kings who have been coerced by
Buddhism into becoming guardians and djefe-i\aort» fldei of tbal
religion. And amongst the worshippers are the Pa-wo or "heroes*
with green mask^, surmounted by triangular red Hags, and girdle^,
and anklets of beils; and the solemnity is relieved by a fev

1 Skioht, p. 204. Tliese sptah masks were, says Mr. Knight, %*ariotialy explabtfj
!•» being the Dalai l^tnii iiiid Ii'ih prt'vious uicarnfttionB, while unothor "I'xiiluiwl
Uiat ttu'ttc wvre intcniU'i) Um the iticaniutious oi Uuddbo, and not the DoJai Louh."

iryas, or jesters, who play practical jokes, and salute the holy
personages with motk ret-pect.

The euemy of Tibet aud of Lriinai:<m is uow represented in
>ffigy, but before cutting it to piece?, it is U!-ed to convey to the
people a vivid conception of the manner in which devils attack
fc eorpse, and the necessity for priestly services of a quasi-Ruddhist
lort to guar<l it and its soul.

Some days previous to the coinmeucement of the play, an image ^
rf a young lad is made out of dough, in most elaborate fiishion,
9n<l as life-hke as possible. Organs representing the heart,
larif^s, liver, brain, stomach, intestines, etc., are inserted inlo it,
BTTid the heart and large blood-vessels and limbs are fiUetl wiili
a red-coloured fluid to represent blood. Aud occasionally, I atn
informed on good authority, actual flesh from the corpses of
criiiiinals- is insertefl into the image used in this ceremony* at
t^lie tftftablished church of Potala.

This effigy of the enemy is brought forth by the four eemeter\"-
ghouls,^ und hiiii in tlic centre of Ihe square, and freely stabl)ed
"by the wea[Jons, and iiy the gestures and s^wlls of the circling
llioftts of demons, as in the iUustration here given.

T!ie necromantic power of the Lilmas is here shown much in ihe
»ame way as in the Burmese sacred play at Arakan.'' Ou thrive
signals with the cymbals, two Indian monks (Acaryas) come out
of the mouastery, aud blow their hoins aud go through a series of
droll antics, aud are followed by two or more Lamas who draw
around the effigy on the pavement of the qmidrangie a magic tri-
angle and retire. Then rush in the ghosts, death-demons, "ligurca
painted black and white to simulate skeletoup, some in chains,
others bearing sickleH or swords, engaged in a frantic dance around
the corpse. They were apparently attempting to snatcli it away
or inflict some injury on it, but were deterred by the nmgic effect
of the surrounding triangle and by the chanting and censer-swing-
ing of several holy men in mitred and pur[>le copes. , . .
♦'A more potent ami very ugly tiend, with great horns on his heafl

1 \ani'.-d /iA'kn oc.

J PrestTvt-d .iiiJ itorod for this purpoflc at thn llngjab wraMurj-— in siichi::aiw»,tlnr
Cif'lug-iia Laiiutii arc *nUl nut ('■ toucli lhi« deftUng 11t«li.
3 The wrcHMiny ii» taU^hI UrutK-las.
Tur-tWMKlng'po. Cf. IlAnDv'ii £. Mot.t p. 23U.

< opposing enchantment when a saint of still greater power than
I now came to the rescue. The twint approached the ooq>8e and
?vr a handful of flour on it, making mystic signs and muttering
intations. This appeared from his mask to be one of the in-
carnations of Buddha. He had more control over the enl spirits
than any other who ha<i yet eontende^l with them. The skeletons,
and also he that bore the great sword, grovelled before him, and
with inarticulate and beast-like cries implored mercy. He yielded
to their supjilications, gave each one a little of tlie Hour lie rarried
with him, which the tiends ate gratefully, kneeling before him;
and he bLio gave them to drink out of a vessel of holy water."*
This usually concludes one day's jjerformance.-' (.^n the follow-

Nj dayadoration is jjaid to the J\na, by whom unreformed Lamas
jtQ to intend St. Fadma-sambhava. And mustard-seed is blessed
d thrown at the enemy with j*iuging, dancing, and incantations*.
And then otHiura the ceremony of .^tabbing the enemy by the///(u;*6u
^haystic dagger.

^K'''our ghouls bring in an object wrapjicd in a black cloth, and
^Bcing it on the ground, dance round it with intricate step^, then
raising the cloth disclose a prone image of a man, which has been
made in the manner previously descril>ed.

Then eater the demon-generals and kings, including the demon
Tam-iliu, and they djince arouud the image. They are followed
by the tiendesseii, including the twelve Tan-ma, under Devu
These are followed by the black-hat devilKlancers, and these are,
in the eistabUshed church version, held to represent the liima
who assumed this disguise to assassinate king LaiVdanna. The
four guards now hold the door to prevent entry of any enemies or
evil spirits. The black-hats dance round thrice and are succeeded
by the god of Wealth, fiendesses, and butchers, the five great
*' kh\gB^'^ and their queens and ministers, also the state sorcerer
of Na-ch'ufi, and his eight-fold attendants.*

^ Kkioht, op. dt^ p. 906.

• Mr. KNinKT [up. n'r, p. 3il9) notM Uiat " Tlin^' liurwH and tlirep dogs werr* ttmrarcd
nver with red paint, and tlifncf^forti) di'dicati'd fur life U> tlu* tcmpli', t-xplaintid m
scape-goaU for tbc oiiu of Uie pi^«plt%" thr red paint btiing lu'ld tn ruprmcnt tlie

' Tbeoe arp ^al-chVn sku loa, yura-'lua, Sprul-pu-na and blon-pa,
« ipuu-ch'un, and rdorju gnigii-idau— the att«adaats are male and fomal*- with di»-
lievelled hair.

bows and arrowi. This part of the Demon-king can only b«
takm by a mouk of the pureH morals, and the costly dress which
thi£ actor wears at the play at Potala is one presented by It
emperor of China.

) D&m-fh'an cli'iMt-rgyal. Hy snmf TrKnrdod n^ Vajrabhnimxii niid hy otbriv <
Vuna or lli'nikii. Oh IBHll-knui^d Dfm>** >n •!% /hz/nf, cf. Itut, Afi^ p. 19.
' Tbew are miule of |uiint«d c«lioo or silk.

The Ktnj^-derU, sorroanded by hifl fiendish hoTdee, dances and

kes with dagger the gesture of "The Three"; he stabs the

eart, arms and legs of the figure, and binds ita feet by the snare.

He then rings a bell, and seizing a sword, chops off the limbs and

sUU opeu the breast and extracts the bleeding heart, lunga and

intestinen.

A troupe of monirterti, with the heads of deer and yaks, rush iu
- and gore the remains and scatter the fragments with their horuA
and bands to the four directions.'

rnflerling Hends now collect the fragments into a huge silver
basin shaj>e«i like a skull, which four of them carry to the Demon-
king in a pompous procession, in which the black-liat devil-
dancers join. The Demon-king then fieizes the bleeding frag-
ments, and, eating a morsel, throws them up in the air, when
they are caught and fought for by the other demons, who throw
the pieres about in a frantic manner, and uUimiitely throwing
them amongst the crowd, which now takes part in the orgie, and
II general mel^e results, each one scrambling for morsels of the
fragments, which some eat and others treasure as talismans against
i^ounds, diseases and misfoiiuncs.

The .■ier\'ice, which is done by the priest who represents the saint
Padma-sambhava, is here summarized. It is called **The Expel-

.g Oblation of the hidden Fierce Ones.'"

' Haltitjitiott to Padma snmbhnvn ! I here arraiif^e to upset the

of (loiimtiH, by tlio iiiil of tho hiiKlen F'ierce Ones. In by^^oud

i,you guarded the Buddlia's docttines and ii])aet all the Imrmfiil

Now the charge lias como to me, O! St. Pailmu ! hustriKt

I ns you did prince Pesu-l «iid your fairy wife — the Vidorioiu* Owsan

Foreknowieitge. You WTote the rite and hid it away in t ho cave.

.Srtnttiyrt / r;/yrt .' The sealed secret ! "

Then arrange as a square magic mari^altt the cemetery, as the abode
of the eight classes of deuionA. And set down poi^ton, blood, and four
lotus leavL-8 with a red trident in the centre. And draw tini-lhunes,
doom, etc., according to rule. Above it place a small table and on it a
vewel Blie^l with Ijhick grains, aud a three-headed cake. Cover it up with
an umbrella and put inside this house a tinka (image of wheaten Hour),
which represents the injuring demon. Then arrange everything com-

> AcctjnlinK to the nfonnvd l^maH, tbese aninialn linve to Iw rnanidi-Tod af; rejiro-
sontiiif tite Lima wltn aitMUwitiitti\l Lan-tlArmA, aud tht- Dtuntin-kiii^ rvprt«<'nta tllp
A ^Uiakal.% ubu delivorM] LaiVdAnna intu Uit* Lama's hands; and tlu* gnveyard
uute Hre tlie »e»vi*ivgcr» who carriHd off thn kin^n canMe.

id ie extracted from the i»tt volumt* of bLt-ma-norlia-i

sas

MYSTIC AND SACRED PLATS.

plete with the \>ariou8 sort« of ofTerings, and then do the neoMun
rit€«.

Fii-st of all invoke one's own tutelary thus : —

"ffiim .' O ! Chi«f of fiercest thunderbolts, immovable and va^ as the
sky, the overruling augry one ! I invoke you who are possessed es
tnipreme strength, and able to subjugate nil three empty worlds lo
do oiy desires. I invoke you to rise from the burniug sky. I, tbp
spell-holder, invoke you vrith great i*everence and faitb. You iDU»t
ripen all the fruits of my desiret^^ otherwise you shall suffer, O ! tutelary t '
Ari&e from the sky and come forth with all your i-etinue, and quickly
route the deuious."

Then hei-e ufi'er a Ubatiou of wine.

Now the mantra-holder mu^t inentnlly conceive that the hou5e i# full
of clouds and that he in sitting in the pi'esence of his tutelary; whi)»
the fire of anger bums out«iide, the mist of poison floats inside; the
Las' byed-gs*ed-ma is killing the animaU, and the evi] spirits are wander-
izig about. Tlie devil now munt assume a soirowful state owing to his
Reparation from his [latron and prote<-tor.

Then redte the following: —

"Xttmo ! The commandii of the Lama are true, tht* commands of tbp

Three Holy Ones true; and so are those of the fierce Thunderbolt

IjLamA, etc., etc. Through the power of the great truths, Buddha's

trines, the image of the noble iJima, the riches of wealthy people

'nnd all the lucky times, let the host« of demons of the three regions

come forth and enter this Unla inmge. Vajra-A^ushaja .'"

Then chnnt the following for keeping the demons at bay : —

Hniii! Thixtugh the blessing of the blotid-diinking Fierce One, let
the injuring demons and evil spirits be kept at liay. I pierce their
hearts with this hook : 1 bind their bands with this snai*e of rope ; I
bind their body with this powerful chain ; I keep them down with thi.-i
tinkling bell. Now, O! blood-drinking Angry One, take your sublime
seat upon tlieni. Vajor-Agu-cha-d*n ! vajora-panha-hiim ' vajorO'^jxhda'
Iff .' ritjorn-ijhmi'dhi-ho .* "

Then chant the following for destroying the evil spirits :^ —

" Sftlut^ition to Heruku, the owner of the noble Fierce Ones ! The evil
spii-its have tricked you and have tn'erl to injure Burldhu'« doctrine, bo

extinguish them Teiir out the hearts of the injuring

evil Ri)irit« and utterly exterminate them."

Then the supposed corpse of the linka should be dipped in Rs.kta
(blood), and the following should be chanted : —

"7/i7m / O ! ye hoKtA of godtt of the magic-circle ! Open your mouths
as wide as the earth and sky, clench yoni- fangs like rocky mountAins.
and pro))ai-e to eat up the entii*e bones, blood, and the entrails of all
the injuring evil spii-its. Mn-hn uiam-ta-In I'ha hi / Mtt-ha ttitta'l'ha-
hi ! maha-ral-ta k-ha-hi / mahaijo-ro-tga-na-l-ha-hi .' Maha-fiah-9\t-ta
lcha-h\ .' Mahn-kftttf-m ri ft kha hi f"

lieri chant the following for iipeetting the evil spuita:-^

' Ui'ini ! Hhtjo ! Tlie black grains and u three-beaded cake are duly

OD the Buddha's plat«: the weapons flash; the poisonoua vapour

; the Fierce Oues thunder their mantras ; the smell of the plague is

ig; but this three-headed cake cau cure all these disajsters, and

repre^ the injuring demon splnt«.

^A^o / Bhtfi) ! On the angry enemies ! On the injuring dejuon
iirit6 ! On the roraciou:i demons ! turn them nil to luihes !
Mahra-ya-rbad bhtjo ! LTpjiet ihem all ! Upset ! I'prtt !
^^ " 'Let >flory Come * and Vii-tue ! .SeUWw/"

^m A burnt sacrifice is now made' by the Demon-king. He jwurw

Hioil into a cauldron, under which a tire is lit, mid when the oil

ii is boiling, he ties to the end of a stick which be holds an image

' of a man made uf paper, and be pats into the boilmg oil a ^kull

tilled with u mixture of aruk (rum), poison, and blood, aud into

thirt he puta the image ; and wheu^the image btursts into flame,

be declarer that all the injuries have been consumed.

This rite i& followed by a procession to abandon a large tbreti-
beaded image of dough,'- to the top of which many threads aud
tetreamers are tied. This procession of mouk)^ is preceded by the
ma^ikers, numbering sevend hundreds in the larger mouasterieit,*'
clanging noii?y cymbals aud blowing thigh-bone trumpets, etc.
The laity follow in the rear, brandiinhing guns aud other weapons,
and shouting " Ih'iuj-f/e-puu c'fCHi." And when the image is
abandoned the crowd tear it to pieces and eiigerly tight for the
fragments, which are treasured as charms. A gun is then tired
amid general &hout« of joy, and the Lamus return to the temple
for a celebration of worship.

Tlie play is now practically over. The black*i-ap devil-<laDcers
again appear with drums, and execute their miina-uvres, and the
performance concludes with the ap^jearance of the Chinese priest,

^^01

■ Named Uum-6in;k«; Skt., //owu. CT. VakU-, 1M ; Sruuiii^ 2fil.

'■ gtor-yj-ak.

' At Ui<: lui^nutt-'ry "t Tiii-^c, t<> tlu* weat 4>f Ta8ht-lltutip<>, and when.* thin play is

nducted, 04 at uUtcr (fe-lug-jNi iiifjtiast*-rif8, at guvt-rtinivnt fxiM>nw, tliiai proccsaiou,
J un informtxl, t'HiBisl^ of six jtairs of UkiKti-t>')n<.> tniiii|>«-C bl'-M-ff*, llvi- ccumt-
Awingcrt, two pairs of lung hum plA}'(.-r>, M.-Vfr:il «ktill lilxtti»ii«-ii, ItJO niJiHki:-Ta with
MiiuUl druiiiK, 100 uiiukera with ryuilwU, iiiitl 100 M'ilh Inryr'* (lruiii<s hi'hiud wlumi
w&lk Iho ordiuarj' niuuks, uliuuttu); aiul clapping thi'ir hAiidn, rullowt-d by the laity
urmed with guns and atbt-r w^himjiim, nml furmiiig a jiDtcLiitviffii .a-it a milti iu
length.

034

MYSTIC AAD SACUHI) VI.AVS.

entitled Hwasbang, vho was ex])elled from Tibet by St. Padma.
This Chinese priest is represented with a fatuous grinning large-
mouthed mask (see fig. 3, page 536), and attended by two boji
like himself. They go through a form of worship of the imagef
but being unorthodox, it is ridicules] by the Bi>eotntors.

This mystic play is conducted at all mona.steries of the
tahlished cfuiruh, nt government exj)ense. The greatest of th««
j)erformanccKare held at Potnla, Mum Tnsang,' and TaHhi-lhunpo
at the end of the old year, and at the prieRt-king*s palace of Tenj
gye-ling on the twenty-ninth rlay of the eighth month.

Al Potala it is held in the courtyard of the Grand Ulmill
chapel rovil, the Xam-gyal temple -monastery. The dongt^
images a;.d cakes begin to be prejiared from the secoud day uf
the twelfth month, and from the third to the ninth the whol*
convent ip engaged in the wonhip of the terrible guarclian-dcmoni'
of the country, and of Ye-she-Gon-po or ISIahakaln.

The rent of the month till the eventful day is occupied in
liearsals and other prejiarations. Before dawn on the tweoty-
ninth, (he ]>lny-nianager, after worshipping the demons, armngw
the banners, instruments, and carpets.'' At the first blast of ti<
great conch-shell trumi)et, the i)opulace assemble. On the bcood
blast the stjtte officials enter and take their seatn, the .Shali-]ie(t
state ministers, Durt-k or, and Tsp-duft. And on the third blast,
the Tibetau king-regent enters with all his attendants, and bi
invites the attendance of his Defending Majesty,* the Dalni I^mm
who enters a small state-box*' named " The world's tmnsjKirfUcy.'

The orchestra, which is screenefl off in a tent, begins by blowin
a thigh-bone trumpet thrice, followed by the great cymbals* aiM
drums; then out trooi» the hlack-hatted Shanianist dancers, and
the play proceeds a^* above detailed. In the concluding ceremool
the large cake, surmounted by a human head, is bnrned, and i
considered to typify the burning of the present enemies
Lama ism.

But the grandest display takes place at the king-regent's on
monastery of Teng-gye-ling, of which I have given a sketcb*
plan of the buiyings, etc., from information supplied to nie by
monk who ha.^: taken jiart frequently in the play there. Th

' TIus ia chii-lly ntti»ndfd by old wnmcn and children. ' Wruii-ma.
^' p'an-rgyid-iutA*an p'ye-p'ur, 4'flin-bu, ba-ran. * ltyitb-«.gor» riu-iw-ch'e

• cioa-cb'un. " "Thegloriuua gtvat cj-mb*]*.'

ROYAL VERSIOJS OF PLAY.

5Sii

TiSma who acts as regent Is the dt facto ruler of Tibet, and is
generallY known as " the King '" and also called " The country's
5Iajesty."2 Tlie superior giiesti« and nobility who have received
invitations are permitted to pitcli tht-ir tents u|>on the roof of the
moiiki*' quarters, and the populace are kept outside the arena by
a rope harrier.

An account of the play at Tashi-lhun[>o has been given by Mr.
Bogle.* It took place in a large court under tlie palace, and the
?urruun<ling galleries were crowded with spectatorH. Another
short account* describes the court m surrounded Jby pillared bal-
conies, four storeys high. The Grand Kama's seat was on the
second storey. The other Feats in the lower balcony were oc-
cu}»ie<l by the families of chiefs and nobles. In the upper were
pilgrims and merchants. The stage manager held a dorp and
hell-like Dorje-eh'aft, but had an abbot's hat^ After a prayer
there entered a figure representing "the celebrated Pharmatala,
who invited the sixteen tSthaviras to China for the diffusion of
Buddhism." His mask was dark with yawniug mouth to mean
ecstasy. Xumerous scarves were thrown to him by the sjiectators,
which were picked up by his two wives, with painted yellow com-
plexions. Then came the four kings of the <|uarter«, dressed in
l^arbaric splendour. Following these came the sons of the gods,
about sixty iu number, dressed with silk robes, and glittering with
ornaments of gold, precious stones, and pearls. Following these
were Indian acharyas, whose black-beanled faces and Indian dresb
excited loud laughter among s]>ectators. Then followed the four
warders of the cemeteries in skeleton dress. Afterwards ** the
body of the devil in effigy was burul, a pile of dry sedge being set
on tire upon it." Incense was bnmt on the hill-tops in the neigh-
bourhood.

The masks used in this play desene Home notice. In Tibet the
great masks* are made of mashed paper and cloth, and occasionally
of gilt copper." In .Sikhim and Bhotfin, etc., where wood is ahim-
daut, and the damp chmate is destrnctive to pap i^'-niache^ they
are carved out of durable wood.' In all cases they are fantastically

I ryytl-po. " bde-mo rin-po-cbc. ' Mabkb.. p. l«Mi.

* On the i7th Februsu^, 18R2, by .Sabat, in /famitirr.

ft w'lNiff. * ){ser-«4n.

T In SikJiiin tiwy are mnUn frooi the gUnt cUmbrr called ** »• ■"

Tlje masks may be broadly elasse*! into the following five
lips ' ; though the so-calle<l reformed Liiiims have moiliiied »ome
of these, a? already noted.

If 1. Ih-Hfj-mar,'' or "The Terrible Red One."
I Soineitmes calliMl Guru Dr»g-s'ed, or Yes'e-
Goi)*po,aud " Religious Protector,'" undregiirded
a» the god of Death, Mahakalti, and also i\s a
. „. r til I ^'"''^ of St. Padutn-suiubhava. His mitsk i& of
'Z~ (fr \ \ hideous antliropnmorphir uppennince and huge
^ ' RJxe, wiih great projecting tusks and three ey«i;

the verticnl eye on the («iitre of tlie forcliead Ik
the eye of t'oro-knowiedgo. And it hears a
chaplet of tire skuUe, with pendants of human
[ bones.
The Ten Awful Ogres, and the Ten Ugresses. Thtse are generally
like the above. The females onlydifl'er in having no beards nor hoin.s.
TThe chief are :

•2. Lha-mo dAfarj-zo^'-ma, identified with Kali,
the consort of MahRk&lu, and of a blue colour;
measly lips. A a Ran-'byuh-ma she i* gi-een,
and her mouth is bhui and not gaping a.s in the
former.

3. ni'fl-ma-r<j.* Red like number one.
■1. The Bull-headed (Liiii). Bhu-k in colour
with three eyes and hearing a iMuiner' on its
forehead. It i« also called '* ma-r'au."*

5. The Tiger-headed (sTag), brown and yellow-
striped.

6. The Lion (Sen-ge). White.

7. The Koc, or(iarurla(Kyufi). Coloured green.
8 The Monkey (*pre-ul). Ruddy-brown.
0. The Stag (S'a-ha).' Fawn-coloured.

10. The Yak. Coloured black.

f 11. Tut'y or grax'e-yard ghouls, with skull
[ masks and clothes representing skeletons.

. — The Angry
Ogres (To-wo).'

III.— The Ghonls-

> Excluding tJio»e of ttie Buddltas, wliicli arc uot csacntia] to tbe play, and scklotn
appear.

s According to some the Ganxla ihya-#i'kyiin) nr Roc ohiiujd occupy the highMt
place. It ii yelkiw, with a bird's beak, yak's horns, and erect luiir, forming a Hpiked
crest. It is said to lie even suporior tn tlie sixteen great »aintM, tho .Sthnvira.

9 He is also id«ntifted uith fomu known aa Xa.niti-nag-pn, Lfgs-ldnti iiae-jHt, Ker-
nag-po.

• Ch'o^-skyon brtBe-<In)ar-rn.

"^ i^gyal-mts'ui.

" dma-c'ftn c'Dg-rgj-jJ.

' Ttiu) wo^xM intends] for the Indian HtwhUar.

538

MySTir A^D SACRED PLATS.

n'. — The EftTth-

Master- Deinti UK.'

v.— Tlie Teachers.

12. Sa-bday 0«]jii. Thf**e hnve Iwrgf liiiif -■
mnsks bnt only one pair of eyet*, at- tt-i'itT^ttut
their .siilKirtlinaU' ])o«ition. Their cb)i<f U aliE<t
'*Th« great gtmrdinn Kinp," ' sn<l bi- »
iitt«n«le<i br T«d dentons ( Ttan) and bUck voi»
{f}ud\ etc/

13. Amri/iu. Theiso hnvi% hmall cloth nwb {
of ordinary sixe, nnd of n whit«, or <'^'
black colour ; and their wives are red- oi
complexioned. The luiir of these **Tejuiir.:^ .
blue in colour, and done up into n rhi^oD ui>
the crown ait with Indian i'ot/ut. Although tM
reproMnt the ourly Indian priests, vho ltmu;;h
Uuddhi&m to Tibet, they are, m^ in ■'nnrr:
India, the buffoons iind jesters of the pUv-

14. /fta'sffiit'f. This is A huge* fntuouft, mni^'
mu<k of a rc<l c<tloiir, to represent a hi-t'fi^
Chinese Buddhist monk of the eightii
And he is attendf<l by sevKml of hii slil
Hiniilnr mnsk^

The dresfles of the King-demon and Ogre maskers are of \y
most cosily silk and brocade, nnd usually with cape;!, wliich shoi
Chinese influence.' Those of the others are usiwlly woollen '^
cotton. And the robes of those actors who represent the demun-.
who get severely cudgelled hy their puj)eriori, are thickly paddi^
1o resist the blows which fall on them.

Where there are a number of one clafts going in processions vj
dancing, those rlressed alike go in pair* The weajwrns carried I7
the maskers have already been referred to. Most are made of
wood carved with thunderbolts. The staves of the tikeletoii
maskers are topped by a deaths-head. The sword made by Ktrin|^
ing together Chinese brass coins (" Catih '") is called the SiHiuftun^
(roin the province of Siting in western China, whence these coin*
come to Tibet.

Another religious i«intomime, performed, however, by lay actors
is the Lion-Dance. It is not enacted at the new year, but at
other seasons, when the people ore en file*

* rjfyal-cti'*Ti-po bsninj;* tisun-po, and soenu relatt'd to, or identical with the '•Pi»»
Kings " and Herooa (tfpa-o),

" Ua-p'ug.

* Those cnpM generally •how the trigrams and other sj-nibols of luck and km
life including the StU,

i/0*V DASCB-^ATAKAS.

&39

The plot is haseil upon the mythie«l lioii of the llimnlayan snovK,

rhic)] is believed to confer fortune on the cwutitty where it resides.

le of these lions waa enticed to China by a wizard, and, somewhat

ke La Mast'otte, the crops and cnttle prof^pered as long ws it Uvetl, ami

phen it died the Chinese stripped off its skin, with whicb they conduct

'His dance. The lion in represented as about the size of an ox.

[ta head and shouldent ore formed by a franieworky which ont^ mei'

mipuhttes fium the interior, while another man occupi&s its hind

juarters. A harle<juiQ mummer with a variety of rough-and-t»uubJe

'"^*i

'■>M/

LlOX-OAhTli.

itica introtluces the ben^t, which enters with lenp8 and boundei and
. tlirough a variety of maua*uvre8, including mounting on a table,
''and the pei-formance ia diversitied by the capers of clowns and acrobats.

The Sacbkd Dramas.

The sacred dramas, vhich are based upon thoJoOfhis or former
births of Buddha, are very popular. They are performed by pro-
fessional lay actors and actresse*^, generally known as " A-lche-lha-
mo," though this title " goddess-sister ** is strictly applicable only
to the actrot^ses who take the part of the goddesses or their in-
eamations. Strolling parties of these actors travel about Tibet,
especially during the winter months, and they frequently act in
the presence of the Grand Lama himself.

The play is usually performed alfresco^ without a stage frame to

MO

MrSTIC M\D SACRKD PLAYS.

the picture^ but to obtAin the doe Msise of illtuion it is asosQ^doae
at night by laotern-light. The pkyt is presented in the fonn di
chanted narrative, comparable to the chorus of the Greek plavv, ti
the course of vhich the i^veral leading characters, dreaded in foit- !
able oostiune, come forth and speak for ihem^ve& It is thv
wmeirhat hke the Darr&tion of a novel with the conversatioari I
pttrt« acted. Some buffoonery is given as a prelud*^ and to tbo
till up the iiitfrval* between the act?. These bnffoon« Druallysr?

!ii.

/'K>

M K-K^ oi HIE Vi^VANTAJU-PI^V.

the so-i-atli'd hunters ' ; but sometimes, a« in the old Hindu dnunaa,
the buffoons art* BrShmans.

Tlie mast popular of all tlie dramas which Ibey 7>lay are the
Visvantara (Vessantara) J.ltaka, or the la*it great Birth of Uuddb*!
and the iudigeoous drama of Nafi-:?a, or The Brilliant Light. Bat
they also at times ptuy amongst other pieces the tSudhriua JataW
the marriage of king Sroi"! Tsan Gampo,^ the ludian king (?
Amogbasiddha,^ and the tiendess Do-ba-zaft-rao.*

1 rn(in-pa li]ii«> tnn^lts adorned with cowrirs, and buv«.- kills of YnkVfaair rop^fc wtrfd

Ay nnitid nt ri^lit aiij*lt« as the men piroui-tto like dancing dervtshvs.

' tVfw-rgjal-nor-bwiA, ■"' rgya-za j>ai>ra.

* rgyal-po don-gntb. * 'r|[0-b«-l>uD>ir.6, tl^? consott of KUcfTUk

Phroughout the Buddhist world the story of prince Visvant^ra
[the most favourite of all the tale;* of Huddha^s former births.*
rrepresents the climax of the nrtuous practice (the pdmmita)
'^charity, iu which the princelyBodhisat.in order to attain Buddha-
hood, cuts himaelf loose from all worldly tieu by giving away not
only all his wealth, but also his childrt*ii and even his beloved iiHfe.
It is one of the most touching of the legendary tales of its clasp^
and still exercises a powerful fascination for orientals, moving
many to tears. ' '■" ■ the rough Indo-Scythian tribes, who invaded
India about th ling of the Christian era, could not refrain

from t«ar8 when y saw the picture of the sufferings of this
prince.* It is sculptured on the Sanchi Tope-s at Bhilsa, and it ift
also the most favourite of all the sacred plays with the southern
Buddhists^; though, as Mr. Kalston observes, " suoh acts of
renunciation as the princely Bodhisat accomplished do not com-

1 Ot the ten tir«st (Conner) Birtbs (Mahijauka) this is cutistdered Uii* greaUTit, and
tt waa the IbbC enrthly birth but one uf the B<Klhtsat. It purports to Itave been nar-
rated by BuiUIm iiiiu6elf ut the moDaatcry of the Pig*trec (Nignxllia, Ficttt /iutim)in
Buddha's native country- of KapUavastu. d projfoi of the ovcr-weeuing pride of his
own kiudred. The Mitiuda dialogues i/oc. o'(.), vritteu about 150 a.d., contain mauy
rrraiRKs lo it.

tSung^ Ynn's history, tnuialiit«d by S. Geai^ H^fords^ p. 201.

I See EIauov's Man^ pp. 116-124. Tlw late Captflin Forbc*, in hid wi*rk on Jtriiulk
M flW >>« Ptnj>ft, Mj-s: " One 'if the best I think, and ccrtAinly tin? iiiiMt inter-
perfonnHtK-e-* I have seen in Burma, wau that iif a fimall childreu'd fximpony in
XbktSti nf ttb"ut two huoilred houses. Tlu- cliit-st performer wa« almut fourteen,
daughtitrof the bead maa, a sliglit pn-tty girl; the others txiya and girlH,yniinger.
The pari>nt« and vUlagen gi-ncrally were very proud of their taleuta, and Uiey werr
re^larly trahird by an old man m atage-mana)[;er, prtnnpt«r, etc. Their prinripal piecr
VIM the Way-Uinn-da-ra, Uie story of one ut the previous exi»teucefl of (ian-da-ma, ia
Vbich be exempUAed the great virtue of nhii»-giving, and in itself one of tlte most
■flectaofaad beautifully written oompoeitjnnit in Kiirma. . . . Ttie Uttte company
osed to perform thia piece capitally, but the acting of U»> littlt- maid nf fourteen In
the part ot the princeea could not be siuposHed. 8lie seemed really to ltavf> loat faer-
aoli in her part : and her natural and graceful attitudes heightened the effect. The
lint time I witucaaed the po^ormaoce in going round and saying a word to Ute tiny
«cu>rs, when I came to tho little fellow of tan or eleven who liad acted tlie part of tim
surly and ^rreedy Brahmin, I pretended to be disgusted with hts cruelty to the tw(»
poor infanta. Tliifl the little man took in earnest, so much to heart that oa I learnt,
oa my next riait, nothing wifuld induce him to act tlie part again, and it was not
till hia father almost furcibly brought him to me and I had aootlied him hy what waa
deCTDed must oondescunding kindxtess and exeited Iuk vanity, that I cotihl ol>tAin a
repetition of the play." Captain I'orht'S also states that he Ium »*itn men moved to
tears by the acting of this play.

^^^^^i^^^^^^rsTn^XD

SACn^^PLATS^^^^^

^H — — ^

^^^^^ KkV to PlCTURK OF Vl$VA5TARA JiXAKA. i^

^^^^^ft

34 ^B

^^^H

37 35 ^B

^^^H

33 36 ^B

^^^^^B

38 32 31 ^B

^^^H

■

^^^^^B

16 H

^^^B

^H

^^^^H

^M

^^^K

9ii^B

^^^B

43 15 H

^^^^^^F

49 ^^

^^^E

4J J

^^^^^^^^^H

44 -^m

^^^^^^H

^B

^^^H

^B

^^H

48 ^1
8 1

^^^^B

13 ^B

^^^B

^^1

^^^^^K

^H

^^^V

9 7 ^PV

^

U i:;

^^^

6 19

2a TnivtrUiiig t« fdfvtrt of banittintf

^1 1 Tli<- eniilt-Bit kinjf Aud quifti In*.

^H wailing thoir lot.

27. In foniit

^M 2. A (ion U ohtaint^ aft<?r wnnhipping

28. HrH)iin.ui bt-ggiug for tlu< chil4>«l

H the Buddliw.

2!f. r(iildn?ii IfiLVf-LiLiiig,

H 3. A |irlrtr««) s<iught fnr Win wifo.

30. nrdlini,iti luiifiiig thL- children.

H 4. Uifl tfiiit urged hy iiriricedB's father.

31. Ttlc'^A l)i<-tn tu liid homf. ^h

^1 6. [Iridti ti'avinx li<>r fnthfr'n palace.

S2. Kngngt'd na drmtgi-s. ^^M

H *{. ViMvanUiu mcoting bis bride.

33. Fon-xl ^H

H 7. Tliiir fumily.

34. Priiti't-''.^ gntlifirinft food. ^^|

^H 8. liiviti}; cliarity.

35. Birdfl i-shisting Ii4>r. ^H

^^ U. Mruhiiuin flent fr>r t]i«' WUIiing Gem.

3fi. Sill- is lH'gge<l by Indra (Jupi(fr).

^H 9a. DnUimnn tM^ging Uie giMii.

37. And ij gi\-eo .ind tnlci-n off.

H 10. Princt' hoaitating to give it

38. Prinre W*it*>d by 1,1)00 RuddtioK

^^^^ 11. Loads llTBliman to his treasury.

3». Woraliip by animalf*. X^u, ,>tc.

^^^^L 13 Br&liinan re fusing other jewels.

40. Hiadeparttin* from tunvt with n

^H^^ 13. Prince giving up gr-m.

stnrrd wifi>.

^f^^ 14. Placing it on wliite elppiiimt.

41. IHvi^ hia t-yt-a to blind bt^rgu'.

H 15. Arrival of Brdhman with jewel.

42. The restored Itliitd man's gratttmli

^m IG. ItH ikpoftit in tho 4>ni-my's palaco.

43. Till' bithil prince li>d nnward^JMI

^B 17- Princir iiphraidt'd by hin family.

44. Th.- Buddhari n^tore Ma aiglq^B

^M IS. Mtnitilrr urging i^ing tn kill prince.

4i^. ThH wickL-4) king \^y(B forgivrneM.'

^K 11*. Print-*' huvihI frun lyiifhiiig.

46. TliL' Braluniin rt>tiimA tlic jrrwrL 1

^^^^1 2(1. Riif biiniiihm(*nt.

47. Prince's joyouK rrcrptiMiu |

^^^H 21. Citi/^njt bidding him faren'cU.

AS. Thu print'*' and fainily at boms

^^^^ 23- Rr/ibnianK t*pg his pl<*phante.

itgl»in.

^B 23. tlriihmanft bpg his chariota.

•W. TfiH prim:e'« r<vbirtb as 8t. radjuh

^M 24. Il<- .uiil family [inK-<>ed on f^Kit.

the fotindi-ruf Lamaism, ^^d

^K {iR. Mir.icitl(ttiii i-nifiting of river.

^^^^^J

lend themselves to the western mind. Ad oriental story-teUer

describe a self-sacrificing monarch aa cutting slices of flesh ont

his own arms and plunging them in the fire in honour of a

sity, and yet not be afraid of exdting anything but a religious

irill among his audience. To European minds such a deed would

robahly Hp[>ear grotesque." '

The text of the story, as found in the Tibetan canon,^ agrees

enerally with the Pali' and Burmese* accounts. I give hei^e

abstract of the version'' which is currently acted in western

^bet. It dtfler8 in several details from the canonical narrative

ad in the introduction of some incidents, such as the liestowal of

lis eyes, which are usually reganlwl as pertaining to other Jiitakas,

ad it also is given a local Tibetan apjilication, aud tlie founder of

imaism, St. Padma* is mmle to appear Jis a reincarnation of the

prince ViKvantara. To illustrate the text, I give its piotoria)

epre?entation as a reduced tracing from a Tibetan jmintiug.

Tbb Omsipotkst Pure Onb,"

on

The PaiKCR op Chabitt.

Stthttation to the Suhlinu Lord of the World / '

Long loug ago, in the city of Baidlia," in ImliH, there reigned a king
ftined Oridbip;' who, after propitiating the gods and dragons, had ii

' TibfUin Tat-t, p. Ivii.

I KAti-!|f>-tir. iv., fl. 192*200, translated by Hchiefn^r and EngllKliet] tw KaUton, id
** Tih'-tah TiUtJ,'' p. 257. who aJA>j traces its compantive .ispiH:!, p. Ivti. In tUi-
foUomng account those portiona wliiirU are identical with tbe cHtionical vcraion an*
])Ut in <|untAtion marks wIm-h givfii in RaUton's uoi-dB.

3 IVtttuHUo'ii JilUika, HAUUv'iii iIo>,uat, 116-124, and Jinit. MottacA,, 63-420. MiUmtn
lor.ni. : fPHAX* Hi»t. and Do<-t. t^f BwtdftinH^ p. 26; S. db Oldknbcro, J.H.A.S., ]«I3.
p. 301.

• " Tkr mary (^ Wt-(^nHii<t-fiii" Engltuhwi fntm Uip IturmeaQ Tf>raion of the PUi
t*xt by L. A. Closs, Rangoon, AmtTuan B«p. Mijwiori, 1886.

■» 'lYaDslated from th« MS. nf a company of Tibetan actors from Sliigktee. It
g*«ncrally ngreea wiUi Mie vi>rtiion in tht* M.inikah>buin.

* Dri4nHd-kuiL-Maii (pronouncud Ti-mtd A'fiji-rf^ti).

■ In ihf Mani-kali-butn it is mllod "Thp Sounding" f J4rra-cban). In tiie Kah-gyiir
" FifWdoz/nrd." It is believed by Tibrtana to be tli«! ancient Vid»'Iui wJiich they
idf-ntify \rith the mockni "BPttiali" in northern Bengal, but it was evidently in
riorthrm India.

» According to the Kati-g>'ur, Viijvaniltra ; the Mw^t>ka)i-'buin gi%-eB " th.' Voice of thp
Druin->«>und" (*gra-rfftyan(f-»iiga-Jgra). and rhe fill '•AiW.r' and BurmfiAf ''TAaiN
Src."-— tiOGS. ttx cit., p, 7.

.'i44

MrSTJC AXD SACRED PLATS.

»on Iwrn unto him by liLs favourite qtieeD, '• The Pure Young GoddtM.
and tho priiioe wa« uftinod by tlic Bruhmtuis the ** Omnijmtent
Lord of the World ^* [but we sfmll aJl him by the better known nr'
Vifivantnift]. Thw prince grew luxuriantly, "like a lotus in n
and Foon noi|uired all HccomplUhDients. lie was "addicted to mM^»
iiimity, best'>wing pre^uts freely nnd ijuite dispaaaionately and tuFiduoia
in giving uway." When men heard of his excessire generoeity, nam-
berleKii crowde flocked to beg of hint from all directiuuH, and he aurt
none of them uway without having fully realized their expe<ctatiotiS^
that afttT a few years of this wholesale aliiittgiving. no poor p«^>|iW
were left in the country — all had become rich.

Now, this country owed ite proaperity to an enchanted wish-granliiif
gem," which was kept in the custody of the kin^, and by virtue *<(
whicli the stoi-es in bin treasury, notvt ttliMtanding the eunniious ajiiouni*
which were daily given away hy hi» son, never grew less. The traditioiiii
enemy of this country, the pi"eedy kin^' of a barren land,* beiiriDp of
the prince's vow to bestow any part of his property on anyone who
asked for it, seciflly instructed one of hifl BralunauH to go nnd Iwg from
the prince the enchanted gem.

So the Brahman having arrived at the gate of the paUoe, tbiw
himself before the prince, eJtchiiming, with outstretched liAndf^: " Vic-
tor)- to thee, 0 prince ! our land i.«i famished for want of mn, tberefon
give unto me the enchanted Jewel ! *'

Now, prince Visvantara was deeply distressed at hearing such «
retniest, and lie heKitatcd to give away this precious gem. through fear
of ofi'ending hit* father, the kinj;. and the people; but finding that
the Brahuiiiii would accept uothinf^ le«a than this gem. and reflect-
ing that if he refused to give away any of bis property which h*d
been asked fi\>tn him, his charitable m«rit would cea^e, he Vie9<ouglil
the blessing of the gem hy placing it on his head, and then gave
it away without regret, saying, '* May I, by this incomparable gift, Ln^
etime a Buddha." And the Brahman carried off the gem on a white
etophant to the foreign king, their enemy, who by virtue of the gem
waxed rich and threatened to invade the country, which now beonne
ftiflit ted by famine and other disasters.

The prince's father and the pe<»ple, hearing of the loea of the en*
chanted gem, were furious with vexation, and the enraged minister.

i Llia-cli'unp <lri-m» med-pa.

3 Tib.. Nnr-yiu rffrM-'^k>d-dbuiif[-')oni. ; Skt., Oiiitdmv^i. It« pro|>ert1c8 arf analo-
fp>Ui( to La Ma»ri,ttr. T1h> LAinns say it wm givci) to Uu<]dhn Amltibha by a wliil''
NiffB or tlie oo-an. I ii the Buriiicse version [foe. cit.t p. 12), it Is madf lo be tlic whitp
olepliAiit: but tin- worvl Naga luenas both elrpliant and the Hnx^i^t-tli^onfttOrmrrnirn.
till" (fiiardiBTis of trwumn*.

» aiiiii-tUi-bfiUm.

4 mtVk'oh b>-r-tna>8*in dnin. Kaltngn (on the west of th« Ra}- of Bengal). Tbe
Oylon Tonion (n^nDr's Manval, p. 116) makctt ihts rain-pruditctng clepliuit b*
bruu^Ut from Jnynturu, the capital of Sibi, by Uratimans sent by the king of
Kali^ga.

purycs vi^rAyTAUA.

545

.-mdsat, Keised the prince and banded him over to the ucuven-
* for lynching, uud he wvm uuly i-atciied by the entreaties of tlie
ininLHtcr CAntlmkirtT and of his wife and children — for \w hud,
len cif iige, married the beautiful pi*i!ict'."is, "The EuUghteuiti^ Moou-
,n," * better known txa " Mmln," hy whom he had two ' children, a son
id daughtt^r. The iiiinititeiti ilecided that the {Mirsun who informed
e printre of tlie arrivtil of the Briihmiin i^liould los« \\'vi toogiie ; he

> who brought the Jktwel from iu c:i.ski<t-li(>.\ should lo.so his hands; he
I -who showed the pjith to the Ur&hmnn should lose his vye»\ and he
» who gave away the Jewel should lose his head. To this the king

cotUil not ronsent, a^ it meant the death of hi» beloved son. so he

> oi'dered ihe prince to be baniiihed for a period of twenty-five yearii
'^'ihe black hill of the demoris rebounding with mvenA." '

Then the prinet> pniyed his futher's forjpveniiss, an^l the king, fillwi

th s<jrrow ut parting, besought his !>ou, s.iyiug, "O, son, give np

king presents and remain here." Hut the prince replied, "The

th and it** mountains may perha^is be overthrown, but I, U ! king,

,nnot turn auide from the virtue of giving.*'

And the good prince implored his father's j:>ermission to devote seven
ore da\-s to almsgiving, to which tlie king consented.
Prince Viavantara, addressing the princess, besought her to eherisli
their diirling chiUlreu, and to itccept the hand of n protecting cfiusort
wortlty uf hi^r incomparable vii'tue und biumty. But the priuce«ij, feeling
hurt even at the Kuggestion of her «jpiinition, refused to part from
him, and Inspired by a desire to comfort the prince. }uLints in glowing
colou)*8 the amenities of life in the forest of banishment, though ihe
prince protested that it was a wilderness of thorns, beset by tigers,
Uous, veuomoiis snakes, and scorpious and demons, excessively hot
during the day, and rigui-ously culd at night, wltere thei-e ai-o no houses
or eveu caves for shelter, and no couch but giuss, and no food but
jungle fruits.

The princetts, however, replies, " Be the dangers what they may, I
would l>e no true wife were 1 t > desert you now," and thus refuses to
part from him; so they set out accontjinnieil by their children,' riding
in a threo-horse chaiiot and on one eleplumt.

" "When the prince, togethi-r with his wife and children, hitd raached

1 Skt^ CUkilal.

t Nl-Kln-sgron-mn. dauxltter or kfiig (iraffff-pa (=Skt^ Kirti). Awt^hfT .iccoiiiit ^hys
he also nuiniril ** Tito Liuiip uf tliv Sky " iNamk'iu sgnm-niA I, daughter <if king Dri-
(uii-MtNl-pii. ot tilt' " lx)iui< " country. And (betiC two an* s^kiU to havo but'n &rst tii<.>c
liy him carnliii! Hfinrntnuii dowora on oru> of liis cliaritablp rounds of vifiiCiiiK ilie
tenipli* of lludilltA YesV-Aod-tnilSittl-tdk. ur "thi- UuJiDm of the Light DindL-m of fore-
kniiwltxigo." Tin* Burmese version stiite^ ^(ioss* I nuii.. |). IDtlui hp vir^ited "Tin*
Six T<Mn|iM" t(i.\ tiini-ti i-very niotitli, niuuiiteil uu liifl whit<> elopliaut Pis-sa<ya.

* Anntlh-r version pivos tliri**" chiMivn.

*The pince of Ijiunidliiiiftit, [icri}riliiif{1o tlie Pali, wns Vankagiri.

' .Nain«d *Od-xer«tok, ami I'tjialmiiiii. The noutht-rn veritioa give* the name of the
Mm lu Jsliu -ind uf tht- ilau^hti-r hh KrislinajinA.

646

MrSTJC AXD SACRSD PLAVS.

the nuirgin of tlie forent, all the people who formed hiH reitinueniae^i
loud cry oF Uiiii(*nt. But6u^orm h^ it viatk hwirrl. lhi> BodhL'tiit KildreMi
the retinue w)uch luul come forth fruin llii?go<xl city, auil ordered Uto
turn liiu'k, snyiii^, —

*• * Howevi-r lung anything rauy lie loved and held dear, yet st-i- :
frtMii it IK OndoLiliteilly iniminenl. Friends :ind relatives i:
dunbtitdly hti severed from whut in defircwt to them, %\s frnm titc tiiu
of tht' herniittige whei-eiu they hiive rested fi*on» the fnti^ie:; of llr
journey. 'I'herafoi-L- when yc recollect that all ovor the world men arr
powerless against separation fi-om tlieir friends, ye mtist for the sake ^(
peace rttr^ngthen your unstondy iiiiodH hy unfailing exertion.'

'* \Vl»tm the Ifo'lltisat hjid joumeyeii three hundred yojaiia-*. ii Brib-
niun cjime to him, and luud, *U Kahairiya prince, I have ooine iKrw
hunitred yojoiuu beoaucie 1 have heard of your virtue. It is tu>?et thtf
you should give me the eplondid chariot aa a recompense for Kf
fatigue.'

" MUdrl could not bear this, and t^he addressed the begging Hr&hiBiD
in angry speech : * AIa.s! this Hraltuiiui, whu even in the forest eotr»4ts
the king's sou For a gift, liius a nu'rcilea» heart. iXtes no pity an*
within him when he sees the prince fallen from his i-oyal f-plendoarl
The Boilhisat a\id/ Kind no fiiult with the Hrahman.' * Why not'
* Miidri, if there wore no people of that kind who long after riches, then
would also be no giving, and in that cufte how could we, iiihubitnuts of
the earth, become possessed uf insight. As giving and the other Part-
mit&u (or virtues essential to a Huililhiwhip) rightly coinpri-^t* ih*
highest virtue, the Bodhisats confitttully attain tc» the highe-st

"Thereupon the Bodbisat bestowed the chariot and liors* - -
Bifihman with exceeding great joy, and said, ' 0 Urihman, by me^tn i<
this gift of the chiiriot,a preeeut free from the blemish of gnid^ing,auiy I
be enabled to direct the car of the ttinless Law dii^ected by the aio«t
cellent Kishi ! *

" When VUvanUira Imd with exceeding great joy bestowed on U*
Brahman the Hplendid chariot, he took prince KriKhna on hin shouldM*,
and Miidri took primness JalinT.' They went forth into the forwl,
proceeding on foot, when five Bnlhmans appeared and begged for th#ir
clothes, wliich were at once Uiketi off and given to them. The prince
and bis family then clothe<l themHelves witli leaves, and trudged alo»|2
painfully for about a hundred miles, until a mighty river barred lh«v
progress. The prince then pi-ayed, * O ! Oreat river^ make way f<*
us ! ' Then the torrent divided, leaving a lane of dry land, ac
which tbey possed. On reaching the other side, the prince, adilra««Di|
the river, naid. ' O ' river, resume your coui'&e, olhenvi.se ionumenibll
animal l>eings lower down your coui-iie will suB'er misery from di*ou^ht !
On which the river straightway resumed its course.

'*Tben, journeying onwards, they I'eached the forest of penaac*

1 In Haiuot's SovUum HecuMhm^ tbe boy U calli-d Jaliya and the girl KrubnijM
{Maiwal, p. 116).~BcinBFs-bn.

PRTNCB VISVAy'TAHA,

547

Win"'

igsnowy-whit« monntains and forest-clad ' hiilit; and by the aid of

iWQ meadicAiitH of the MabayanH ci-ee<l whom they accidenUilly met,

' eyiijsed on a hillock for their abode. And the prince dwelt there in

separate eel LliKe ti ttdibuto monk, and XjohV. X\w vow which pleased his

leai't, and it was not altogether an nnplen-snut life. The water welletl

lUt of ihu >^-ouud conveniently near, and flowera and mo8t luscious

uito appeared in ahundfincc, luid the parrots asaiatetl the princess and

ildren in gathering fruit by nipping the Ktem of the best fruits on the

igheijt ti-ees. And the carnivorous aninifUs left off preying on animals

1 took to cuting gra^s. The most pleasing soughtcrs amungut the

lirds settled near by, and the wild anunaU ti^eat^d the young prince

lid priuceBs as playmat&<, ai»d rendered them useful aid. Thus

ihe young pinnce riding on ii door, fell offantl bruised his arm, when h

lonkey at once carried him to a lake and bathed and soothed the

ouud with liealing herbs.

'* One day, when Mmh'I had gone to collect roots and fruits in the
luance-foreitt, a Brahiuan '* come to Visvantara, and Haid, ' O prince of
liatriya i-ace, may you be victorious ! As 1 have no slave, and
'under about aloue with my stall't therefore ia it meet that you should
ive me your tw^o children.' As the Bodhisat, Visvautura, after hear-
.g these words, hesitated a little about giving his beloved children, the
Irilhmaii said to the Jiodhbijit,^

** ' O prince of Kshatnyu race, as I have heai'd that you are the giver
if all thiugs, therefore do I ask why you ^tiU ponder over this refjuest
mine. You are renowned all over the earth us the possessor of n
compiussion which gives away all things : you are bound to act constantly
in 4'«uforniity with this renown.'

" After heanng these word.s the Bodhisat wiid to the Bvahm.'in, ' O
ent Brahman, if I hud to giveaway my own life I should not hesitate
for a single moment, llow, then, should I think dillerently if I had
to give away my own children \ U great Brahman, under the;* cir-
cumKtJinces I have bethouglit me as to how the children, wlien given
by me, if I do give away these two children who have grown up
in the forest, will live full of sorrow on account of their separation
fx'om their mother. And inasmuch as many will blame me, in that
witli exce-ssivB mei-cilessness 1 have given away the children and not
myself, therefore is it l>etter that you, O Brahnmu, should tiike
me.'

"Tiio Brahman prcsst^-s his petition and says, * It ia not right that J,

ter having come to yon, should remain without ii present, and all

my cherished hoj>es be brought to nought.' On heju-ing this tlie prince,

though t^>rn by pnterual emotion, gave the children, saying, ' May I, by

virtue of this gift, bei!ome u Buddha.'

'* Meanwhile, M^dri had set ofl for the berniitJige, cairying roots and
fruits, and when the earth shook* ithe huixied on all the fainter towards

t Tlif chief trrn^s wt:iv'*Kii-dia" {(^i-nlant Ro^inrshu).
***Zoo-Wi-ga''(if D(»u-m,>e-Wt'e-la in Kaltn^it, acc^inling In tin-
ctir., p. 86).

Bunuese (Trans., /*r.
N N 2

1

51fl

MrSTW AND SACHED PLAYS,

the bormiUige. A certain deity who perceived that she mi^ht hiniia
tho f<urreniier which the Dodhituit propoKod to make for the ^mtiac
of tbo world. AAsuiued the form of a Uoues^ and haired her wav. Then
Madrf said to chiri wife nf thU kin||!: of the beasts, *0 wife of the king of
the bea.sts, full of wiintoDDeexs wht'reforo do yoii bar my way ? In ordij
that I may reomin truly irtvprOiMrlmblo, mako way for rue thai 1 mAy
pas* swiftly on. Moreover, you are the wife of the kiug of the beasts
and I }im the Kpouse of the Lion of Princes, v) that we ai'e of simili&r
rank. Therefore, O tjueeu of the bettsU, leavo the road clettr for
uie.'

"^When Madri tiad thus t«[x)kon, the detty who hud iissiimc<d tli«
fonn of A lioness turned aside from the way. Malri reflerl^d ior a
monieul. recognizing inauspidons omen:?, for the air resuun^JtMl with
waiting notes, and the beings inhabiting the forest gave forth sorrowful
sounds, and she came to the conclu.sioii 1 bat .some disaster had t^ertainlr
taken pluce in the hermitage, and said, * As my eye twitclie^, as tb«
binls utter cried, as fei^ir comes \\^>i\ me, both my children Imve cer-
tAiitly been given away ; a« the earth quakes, as my ht^art trenibl^A, u
my body grows weak, my two children have oertoinly been gi^wi
away.'

** With a hundred thoui^nd similar thoughts of woe she liastened
towai'd.s the hermitage. EnU'ring therein Rhe looked mournfully
I Around, and, not seeing the childi-en, she ^dly, with trembling heart,
followed the truces loft on the ground of the heruiLtagi.v * Urre the
boy Krinhna and his sister were wont to play with tlie young gaeelleii;
here Ls the house which they twain made out of earth ; the«« are ihf
playthings of the two children. As they ai'e not to be seen, it in pos-
sible that they may have gone unseen by me iuto the hut of foliage
and umy be frieepiug there.' Thus thinking and hoping to »ee tb**
children, iihe iniil iLsidu the routs and fruits, ami with tearful ey&s
eiiibniced her huHbaud's feet, askin;;, 'U lord, whither are tlie boy and
girl gone f ' Vi^vantara replied, 'A Brahman camo to me full nf hope.
To wliom have 1 given the two childi-en. Thereat rejoice.' When Iw
ha<l Bpoken the>^ woitls, Madri fell to the ground like a gazelle pierced
by a poisiined arrow, and istruggled like a tii^h taken out of the water.
Like a crime i-obl>e<i of her young ones she uttered sad mes. Like ■
cow, who«« calf hftft died, she g:ive forth miuiy a sound of wailing.
Then she said, ' Shaped like young lotuses, with hnnd.*^ whose fle^h is as
tender as a youDg lotus leaf.^ My two children arc t<u8cring, are
undergoing pain, whei-ever they have gone. Slender as young gnzelleis
gȣelle-eyed, delighting in the laiit; of theguzeJles, whut suHerin^s are
my childrt'ii now tmdergoing in the power of strangers? With tCAT-
ful eyes and sad sobbing, endunng ci'uol sutfenngs, now that thoy ar»
no longer seen by me, they live downtrodden among needy men. They
who were nourished at my breast, who used to eut root«, (lowers, and

> Properly. " lotua ftrrow.** Accfding tu Maxlmovici (be yiraiif lotcia lwv«s are
ret-td'tiko or anow-likcin appcarftncr.— SciiiKr>Bu.

PinyCE VISVA^iTARA.

549

i

lita, they who, t>x|Hirieuciiig indulgunt*, wei© never wont to enjoy
iselves to the full, thuiie two cbiUlreii of mine now umlergo gieat
ings. Severed from their mother nml their fauiUy, xieserted by
•iielty of their relutiveti, ihrowu together with sinful men, my two
Idren are now tiudergoiug great sutlering. CouftUnUy toriuented
hunger and thii-st, miwlt- Khives liy those into wh<ise [wwer they
kve falK'n, they will di>iihtle.ss exjieiience the pangM of despnir.
[urely I littve committed tioine terrible sin in a previous exidt«nce, in
kvering iiunch*ed8 of beingn from their dearest ones.'
'* After gi-utifyiiig the IkxlhiHat with these words, the king of the
Is, !r^ki-a, said to himself: 'As thih man, when alune and without
itip|)ort, miglit he driven into u corner, I will ask him for Madri.' So
he took the form of a Brrdiumn, cauie to the B(^dllb;at, and said to him :
Give mo as a slave thi--t lovely ftister, fair in all her limbs, unbhuited
>y her husband, prized by her race.' TlKm in an^er spiike Madri to
ihe BrAbman ; * O shameless and full of craving, do you long after her
ho is not lustful like you, O refuse of Urahmnns, but takes her
;ht according to thp upright law?' Then the liixlhisat, Visvuntai-a,
tn to look upon her with oouipa-ssiouate heart, itnd Mndri said to
Eiim ; ' I have no anxiety on my own iiccouut, I have no care for niy-
(If ; my only anxiety is us to liow you are to exist when reuiaiuiiig
done.' Then sjiid the Bodhisat to Madri : * As X seek after the height
hiirh surmounts cndlos** anguLsh, no cnmpUunt must be uttered by me,
Madri, upon this eartli. Do you, therefore, follow after this BrRh-
lan without complniuing. I will remain in the hermitage, living
'ter the intmner of the gazelle^.'

" When he had uttered these words, he said to himself with joyous

[id exceedingly contented mind : * This gift here in this forest is my

["best gift. After 1 have here abnolutely given away Mudrl too, she

tsliall by no means be recalled.' Then he took Madri by the hand ant!

said to that Brahman : ' Kw^eive, O most excellent Brjlbman, this is my

denr wif(», loving of hcitrt, ol>e<lient to orders, charming in speech, dc-

jijeauing herself as one of lofty race.'

"When in order to attain to supreme insight, he had given away
his beautiful wife, the earlli »juaked six timH.s to its extremitiei*; like a
boat on the water. And when Madri had passed into the jKiwerof the
HrSlimau, overcome by pain at buing severecJ fi*oin her husband, her
^on, and her daughter, with faltering breath and in a voice which
buskiness detained within her throat, she spoke thus : ' What ci-imes
have 1 committed in my pre^nous existence that now, like a cow whoije
Ciilf is dead, 1 am lamtmting in an uninhabited forest^' Then the
king of the gods, Siikra, laid aside liis Brahman's form, assumed Uta
[■roper nhape and said to Madri : * U fortunate one, I am not a Brih-
man, nor am 1 a man at all. I am the king of the gnds, Sakra, the
fiubduev of the Asuras. As X am pleased thst you have mauifeMed the
most excellent morality, say what desire you would now wish to have
satisfied by me.'

'* Rendered happy by these words, Madri probtrated herself before

I

Hud «ua<] : '' O thoa of tbe thousand eye^t may the lord
ml thirty sft luy children free from tbraJdom, and let thi
their way to their ^*»it jifriuidfather.' Aft-er these wonU \u
spoken the prince of the godti entei'ed the hermitage oud ntldnbvedl
Bodhirtat. Tuking^ Madrl by the left htrnd. he thiis jtpoke to the Bodti-
Rttt ; *I give you Mudii for your service. You oiu^ not give hert*> laj-
one. if you give away wlmt has been entrusted to you fault will b
found with yoti.' '

** The king of the god^, in accordance with his promise, caused angek
e\*ery night to unloose and nur^ the unfortunate children of tbt
illiislrious recluHe when the wicked Bi-uhman fell asleep, and only i^
tie<l them just before he awuketl. AfterwnnlNhedelad*^d the ftrihuus
who hnd carried off the boy and gii-l, so that under tbe iuipression thai
it WW* another city, he entered tJie self-same city from whi<'b they h»d
depiined, and thcire set to work to eell the childi-en. When the
miutstci'ft saw this they told the king, saying: *0 king, your grand-
chililreu, Krishna and JalTnT, have l>een brought into tbiH good city tn
order to be »>ld, by an extremely worthless Bi-iihman.' When the
king heard these wordft. he said indignantly^ * Bring the children htm,
forthwith.'"

When this command had been attended to by tbe ministers, anil
the townspeople had hastened to appear before the king, one of tht
ministerp brought the children before him. When the king siiw Id*
grandchildren brought jjefore him destitute of clothing and with foul
bodiees he fell from his throne to the ground, and the a^^oemiily of
miitistei-s, and women, aud all who were present, began to weep. Theo
the king said to the mini>3ten> ; " Let the bright-eyed one, who, even
when dwelling in the forest, delights in giving, be summoned liithev «t
once, t4)gether witli his wife."

Then the kijvg sent me.sseugers to recall his son ; but th« latter
would not return until the full period of liiu banishment was over.

On his way Inick ho meets a blind man, who asks him for his wyefi,
whicli he immeiliately pliickw out and bestows on the applicant, who
thu8 receives his siglit.' The prince, now bUnd, ia led onwai-dt; by his
wife, and on the way meets '* The Buddha." of the Three Periods," —
the Past, Pi*esent,and Future, namely, Difuitiikara,8iikya,*an<l Moitrem,
who restore the prince'.-^ sight.

Jourimying onwards he is mot by the hostile king who had been th*
cause of all his trouble, but who now returns him tlip getn, oud with
it much money aud jewels, and ho iiuplored the prince's forgive-
nees for having caused his banishment and sufferings, and he prayed
that when tlie prince l>ecame a Buddha he might be born as one of hi^
attendants. The prince readily forgave him, and accorded liim his
Other requests, and they became friends.

» llAtATOS-, Ojl. fit.

! C(.. The".S,■^Jittlka.•'
> This U ratlicr ab«un], u It is supposed M have happened hefure Sakya'« birtlt.

On the approach of the prince to the ciipitftl, the old king, his
father, ciiused tjie niads U* hu swept and stix*wij with fluwot-^, tind
tfpriukled witii sweet perfuoit?, and met htm with Ailje^ nuil joyotis
music. And he gave ogiun into his sou's charge all the treitstire uud

^The priuoe, thus restored to bts former poHition, resumei3 hin whole-
aide bestowal of charity as before, and everyone was hftppy. The
young princess, Utpidmuui, luarrieil the son of the BmhniHii chipf,
ruimed Kslieiitim. And the young piinoe married the l»ea«til'ul priiuvss
Manilhiim, daughter of king Lja-wai-tok ; an*! ^utfeeding to the
throne, he left his father free to indulge in his pious pursuit. Charity.

The play concludes by tlip chief uctor, who takes the jmrt of
the chorituble prince, giving the piece a local Tibetan applica-
tion.

IHe^tuteoi: I. *' The I^ord of the World," am afterwards king Srou-
VI Gampo (the introducer of Buddhism into Tibet), and my two
Tfl&niB ai'e afterwards his Chinese and Newari princess-oousorts. The
two Bhik^dius, who assii^ted me, are afterwards Thouiui Suuibhota(the
minister fif king 8run-Tsau, who introduced writitig ttt Tibet), and
Manju^n (the intnxlucer of astrology and uietaphysic**), the demon
who obetnicted the two queens is Sri Vaji-npanT. Aufl /itf tfrnerntunis
lairr, /. »SVoM-7'«a« Oninpo, npifcnred tt4 Pathna-MaiiiMnra, the founder of
r^amAism. The prince 'Od-zer-tok is Norhu 'Dsin-pa, the princess
Utpalmuni is Lhanio dbyan Chftn-ni;t (Haraswati devi). That Briihrnan
is the bimrk devil Tharha, and his wife is _«/Xod jibyin ma, or " The
tnjurttig Yakshinl." That uninhabited wilderness nf the <leiiions, re-
sounding with the croaking of raven.s^ is the snowy region of Tibet.
The dwelling placethere of the king is Yar-luh* gyalwal k'ra-'buk ; and
that great river is the Yar-chab Tsan-|K> (The ■'TtJinpu " or Brahma*
putra). Thus histury repeats itself ! Manrfalam ! [and hei-e the people

fshont '* Afttthfahm — All Happiness "].
Another ]iopular play is the Sudhnim Jdtaka^ which is men-
tioned by FaHian,* and is also met with in southern Buddh-
ism.* The Tibetan version is here given.'

KThK Sl'DHANA JiTAKA.
lis chief drain/it'iH persoiur are tlie following: —
i(nr-xaA rh'oB-skroti, The Prince .Sudiiaiia, withntit « musk.
Mende-ZAu-nin, the beautiful fairy Kinnara and two other gndd
A hlock-hat M>rc«i'er.
Nun-bH, a. huuter in a Hue iiiask Imlding a jewel.

> Baii,'s A«vn/<.etc;,U7. diap. xx:tviit. ; also Rxt Mitiu, .Vr/m/fM .Sitl. /^^..p. IJ2.
i Of Dpluuu, under namo Sudina or Sutaiu ; cC. SrsNCB Haboy's MonMt, pi 110.
» NoHMan.

5&S

MrSTJC AND SAOHED PLATS.

M*rho Ya-ina g«n-ce, the chief wif« of the prince. Weuv muk I
riifhl Mifh* whito (= tlivine colimr) ibod U^t side ubMk f= MU&nic). to i
Uvr coiiiiMt.sit«> (liHjiositiim,

Liik XI ch'nn-ni<> t-Ak-KVu, in Kheep-skui cnat, flour-smeareii Enrc, '
rei"! (if wiHil t)in;A4l, anil a ntliiif;.

Tlie HBvrn S'ciuiia hnithers, artnL<<l with swnrils. etc.. twivvyed, femhiv^j

with nmuth agaiw.
The Hermit t
rimary.

iitim Toijfum ch'cii )m>, with n yellow inar>k, ami c&rtyiiiiil

Tlie plot is as follows: A serjx'iit-c'harnier endeavours b j iD*
rantations to capture the Naga which offers prosperity '>ti bi
pnem3''s t'ountry. The Naga, alarmed at the |>oteiicy of tftt
ttorcerer's spells, ap|)eaU to a hunterj who kills the sorcerer, lUKta
jtresented with a magic iioiwe a-* a reward fur bis service*. Thi*
noone he becjueaths to his sun, I'tpala or Piialaka, who one dayii
tlie ftireRt near Valkalayana's hermitage at HaHtinapiira, hearing «
celestial smiir sting by a marvellously beautiful Khtnari fairy, Iff
raptured the fairv with his magic uoose. The Rinnan \o regua
her liberty oftered hira her jewelled crown, which conferred thf
power of traversing the univeree. Meanwhile a yotitig priuce of
HiiHtinapuraimiiiedSudhana.orManihhadra,' engaged on a huntin};
expedition, apj)ejirs u[>on the scene. He gets the jewel, nnarriestbe
Kinnari, and gives her his entire atfection. His other wives, nuwl
with jealousy, endeavour to kill her during his absence, but she
escapes to her celestial country, leaving, however, with the hermit
a charmed ring for the prince should he seek to follow her to bet
sui>ematuml home. The prince pursues her, overcoming ituin-
merable ohstacles, and finally gains her, and also obtains her
father's consent to their marriage, and to their return to the efurth*
where they live hnppy ever after.

This story, which is translated in detail by Mr. Ralston, presents
many i>ara]lels to western folk-tales, Mr. Halston remarks in this
regard that ** One of these is tlie cajfture by the hunter Palaka oF
the celfstial maiden, the Kiiinari Mannliarii, who becomes Sn-
dhaua's bride. This is effected by means of a ' fast binding chiun '
which the hunter throws around her when she is bathing in a
lake. Her comimnious Hy away heavenwards, leaving her a captive
on earth. This incident will at once remind the reader of the
cAptnre of * swan-maidens * and other supernatural nymphs,
which 80 frequently occur in popular romances, . . . Mano-

THE SVDAXA JATAKA—NA^SA,

tr5 ip captured hy menus of a magic chiiin, BlU ber i>riwt*r »t
^*ing tbruugh the air ilepend^ \ii>on her |>usHe.S!tiuu of a jewel,
« . . SudhunaV \\»\t to the palace of his su]fpniataral
ife^s firther, and the ta.*k net liim of recognizing her amid her
leSy b6snr a :<trong roscuihlance to tlie ailveuture which l>efall
tbe heroes of many tales curreot in Europe. A mortaj youth
en obtAinS) nmX then for a time lodes, a su)H*niHtural wife,
merally represented in the daughter of a malignant ileinoii. He
eft hilt way, like Sudhana, to the demon'8 abode. There tasks
set him whicli he ttceomplii'he^ by means of his wife's help,
id the KtLssian i-tory of ' The Water King," Grimm's* Two Kings^
Children,* the Norse * Maj^tenmiid,* and the Scottish Highland
* Battle of tlie Bii*d«,' are shown to lie European vftriantK or
jienallels to thin t«le." *

Of indigenous Tibetan plays the chief is : —

OR,

"Thk Brilliant Light,"

This drama, now tranttlated from the Ti1>etan^ for tbe fin«t time*
is one of the moat popular plays in Tibet, and its [►opiilarity i#
doubt l^ttt owing, not a little, to its local colour being mainly
Tibetan, though, like most of the other plays, it is moulded on tbe
model of the Buddhi.^t Jiitakus.

Its chief scene in- laid at Kinang, a few miles to the south-eaitt
of Gyaft-t^e,* the well-known fortified town between TaAhi-lhun]»o
and Lhasa, where the several sites of the story are still iM}inted
out, and an annual fair held in honour of Xati-sa'a memory. It
ali40 well illustrates the ciurent mode of marriage in Til>et, by
planting au arrow* on the girl's hack, so clearly a survival of the
primitive form of marriage hy cai)ture.

I

' Op. «>., xhnii.

s I obUin«d the M^. fnim a BtruUiut; CHUpuiy of acton who vUutcd D«rjilln|; umliv
tlu* auapice^ of the Tibetan omnmUsiuiK*r. I have riirtaUed it in placpn. on nreount
of the itturdiiuit4> l.n^th r<i th«> oriiciiial rumljve,

■ 'Die Til>>>tMi vnirds aro romnnitt'd according b> Cannu (tr Koruf* roi«thod tii tran^

UtrnitHJIl.

• Th* arrow w»» ihi- primitir.- imtioiial w-apDU uf Hip Tit>rtani : anil Ihi-ir iiiilirary
chi«'f or gi'ncTal i* ntUI rall.il ^.tiah-Wpnii. or "(■nmitiandrr of the Am m^ " ; nnd ■
golden or gilt arrow "ik « -tynit-il o( niilttarj roiiinMiid in Til>«.

534

MTSTIC ASD SACRED PLAYS.

Dramtttia PtrtMue.

Kaa-tt (" The BrUliuiC Liffht ").
Knn-tandf-cirenC'TlieNrihly Vlrtuoiw") — ynnsa's/eifhrr [wear^ ATvXtiauiki.
Myafi-H^i-Kil-ilMii (■• Tlie l^iii|» "f Uliw* ">— A'/i«-*«'j« mothrr
JMg.cli'en (ink daa j>a("Tlie Konrinj; I>rng<»ii "| — Lord o/ Jtiitaag.
Sjt-Q&ni pttl-Kye— Aw nuttuittr.

Uui'im'dnr-]M> I" Thr (ientle Divinity " t—A'an-M't son.
Ani S'pnii) — Loni Hmnntfii wUtcr,
LAtiia :^liakvai ^'Al-tw'An— .UoiiX" in iittjaar'a tfuiae.
.Shin-je Cliiiwii— 7V Kiruj of the Drtid
Sfrtfitfs^ Soiffirm, rfr.

Act I.
7%< IMfiriht of ike Doer — A Story of Nau-sa'a former Births.
Sunt — Xadia. Time — Immemorinl.

Ox ! Salutation to the Revered and Sublime Tilr& 1 ^

Iti bygone time^, far lieyoud coDtreption, there lived in the rereml '
TOUiitry of India an old t'oiiplo of the Brahnuai onstf who during' their ^
vonth hud no children, but when they waxed old and feeble, a tlaugfal«T '
wiis born unto them.

lliui child was secluded till her fifteenth year, when, peeping ootsidf '
one day, she for the fii*st time saw the landscape of the out«r world.
And tiA she observed the ditforont elafittfis of people cultivating their'
plots, wiiilst her own fiunily-plot lay neglected, she ran to her mother 1
und said : "^ Mother, dear ! the giver of my body ! Listen to me, your
own daughter \ All the different cltuutes of people aix^ but^y tilling their]
fields while our family-land lies neglected. Now as the time for cuHi-j
vation ha« come, permit me, mother, to cultivate our fields with oar j
i^ervants ! "

The mother, having grunte«l her request, the daughter proceeded (a j
work with the servants, and they laboured on till breakfa.st-time. but J
no one bi*ought them fooii. This neglect caused the girl uueasiness, not j
so much on her own account as on that of the servantn ; but in thai
belief ttmt food would Iw sent, she laboured on till sunset, when she
and her companioubt returned home stnrviug.

As they neai-ed the house the girl met her mother bnnging some n*- ,
freshment for them ; und she atiked lier wliy she hud 8o long delaye<l. |
as the servants were quite famished. The mother exphiined that in '
entertaining soaie visjtoi-s who had culled during the day, she had quit^ j
forgotten the food for her dnugbter and servants.

Then the daughter petulantly exclaimed, " Mother ! you are incon-
siderate like a grass-eating beast! " On this the mother criod out: "01
ungrateful one ! 1 your mother I who have reared you, and clad and ,
fed you with the be^t, you now in i*eturu call me a heati ! May you in
your next re-birth be bom as an ownerless grass-eating beast I "

I X&n-sA is Iwld to be on hic*nintioD of tlu- Buddliiit goddeu T&rfi.

8o after a time the girl died and was re-born as n de«r, nccording to
e ourHR of her mother.

In *«urse of time her doer-parents died, and the young doe was left
jne in striet accordance with her mother's ciir.se.

While in stich u pHght, a handsome young hart, with a mouth like a
•nch-shellfCameuptahcrund said: *^' O.ownerlesfi orphan doe I hearme,
te liart Dar-gj'as, 'The Vast Banner I ' Wlieiv is your mate in grazing
jririg the three inontht* of spring? Whore is your coni[ianion to tend
i^u down to tlie river? \Vhere is the partner wlio will remain with vou
iroughlife?"

The young doe, timidly raising her head, Kaid : " O, master hart I
liy be ort'I I graae duiing ttpring without a ptirtner I I go down lo
river without a comrade. Uambotling on the hilts and daJee, I place
faith on The Three Holy Ones alnne ! "
The l)arl then i*eplied : " O, noble and virtuous doe I pray hear me I
t aim tilt! ornament of all the herds I won't you become my mateK 1
jvill be your companion when you eat gi-ass. I will lie your comnide
orhen you go to the river ; and I will support you in all your difficulties.
'**> fi-om this time forth let us be bound tu wedlo<;k iuneparably, for
>abtle>*s we have been brought together here through the dewls and
I of our f<H'uier lives."
Then t)ie doe consenting, these two becniue partners and lived
Bther most happily ; and not long afterwards the doe gave birth
a fawn who was named «Kai--ma-p'uc-tti'og*, or " The accomplished

in.

it
»

I

One night the doe dreamt a moAt inauRpicioii8 dream ; and at mid-

nijiht she awoke the hurl, saying : " Rcarken ! 0 det'r, Dar-gya» ! 1

•eamt as I slept a ili-ejidful drejim ! This Val-wa monntain-rldge was

erspi-ead by a terrible thundering noise, and 1 saw several hunlei*H

,ppear. I saw the dogs and hunters pursuing you — the hart — towai'ds

the left ridge of the hill, and I, with onr cliild, the fawn, fled by the

right ridge of the hill. 1 dreamt ugain that the deeapitateil head of a

'.eer wius arranged as u saorifice, and the skin wa« «tn:tched out to dry

on the meadow, and oh, the blood I it flowed down and formed lui awful

pool like many oL-euns ! 0. deer ! Sleep no longer I but ariwe and let us

fast escape to the highest hills."

But the hart I'efused to listen tc the advice of his mate : and
aayiug ihitt "the words of females are like unto the dust," he fell
aslwp.

Not long afterwunls, a riug-t:dled red hunting dog seemed bt> be
a]ipi'oacl)ing from the distiiiit bfirks which now were to be heard din-
linctly by all the iiwakened deer.

To<f late, the hart then realized that the vision of Km doe must have
indeed been true ; therefore lie hurriedly gave the following mlvice to
the iloe and the fawn, feeling gi-eut pity for them : "O I jjoor Joh and
fawn 1 flee by the left ridge and make good your escatpe ! mid if we do
not meet again in this life, let us meet in our next life in the pure
kiugdum of righteousness I " On so saying the hurt fled ; and the
mother and the fawn nmde their escape by tTie left ridgo.

5&6

J/>'JSr/t' AND CACHED PLArs.

Meanwhite^ the hart, hotly pursued by tlie buntin^-dc^;. «:

into a narrow gorge whei'e he could uot eactifx* ; and nt tiuil
niomeut a man w*ith his huir bound up, benrdeil und fcArfoUy I
looking, with [Kiinted eyebrows, and carrying a noose and a bowl
arrow, deticended from the top of the elitr, and catching the hart iol
nooAG ho kilkMl it with one Ahot from his bnw.

Thus everything hAp[)ened oxtictly according to thw doe's dreiua.
The deeeawd liart wu« ufterwar<.L> re-born tn a re9p4.'ctabl):> family
li-naiw/pun-k^a. and named Gmg-pa-'»sam-fri'ub, or " The fa
leart " ; while the doe after death was relx^rn in Maii-p'uJk'uij-o
and was named jfNan-sa-'Od-*bmn, or " brilliant above » hun
thousjind light>." The fawn after doatb was re-bora a^ their aosif^
fiKMiuied the name of Lha-bu-dnr-po, or "the gentif divinity."
[Here endeth the tirst act dealing with ^*Tbe Ue births of tbol

AtT 11.

The Life, Mnrtiatjty a»d JJe^itk of Xatisa,

Seetu — Hinang. Time — Latter end of eleventh century A.&.

Om f Afa-ni pad-tw Hum ! Om ' the Jewel in the Lotii« ! I/u*'*

Long ago, there lived a father named KunbKaii-bile-chVn uui «l
mother named Myan-sa^gsal-sgron in Wafi-ph'tth-k'un-NMn-[», on
ri^ht of Myaft-fltod-s'el-dkar-rgyal-rtse (Gau-tse).

The mother once had a strange vision, fegnrding wliich .■■lie diw|
addre^sed her husband : " O, greiit father! Listen I Whilst iu^lee{i,]
r dreamt a most auspicious dream ! I dreamt that a lotUN-tluwer bic
•forth from my body, to which many fairies made oJIerings antl
homage. And a ray of light in the form of the letter Tant, of
reveit^d goddess Tfira's spell, entered my head ! " On hearing this li»|
father was overjoyed, and exclaimed, *' U ! Myan-aa-gKal-sgion-uia'
Mark my words; by CJod's blessing, through our making olfehup I
unto Llim, and as the fruit of our charity to the [loor, an iiuvtmat*
BodhUat is about to come unto us ! We must again otfer thanks uiita {
God and do the several ceremoniejj,"

In coui-se of time a divine-Ux>king daughter was bom unto thcB.]
She was peerlessly beautiful, and so was named Nan-sa, *' the brilluuil
above a hundred thousand lights," and a grand festival was given jit I
her birth.

By her Bfteenth year Naii-aa was fully educated, and matchlnvlj I
beautiful; and though tshe was mast piouR, pnicti-Mng fully all t)i«
religious rit«s, she wan mfjst modest, and forgot not her filial love and
duty.

In the fourth mouth of that year, during the summer Etenaon, %\
grand tournament wtus given by the king, to which everyone was in-
vited, and the whole popidatiou of the neighlx)nring countries, voaDg
and old, 6ocked to HJyalrtse-sger-t«i to see the sports.* The gunm

» Known aa yI^a>-«i)iA-^ufi-'i)*hnig.

NAJlfSA.

667

held by order of the great king of HyAn-stod-ni-nati-pn for the

'Section of a brirte fit for his sou. Tho king himself wiw of n fiery
Bper, long like u river, round Like a poa, and blender like a stick.
Saii-sn, lll^o, hnviiig tuken lewve of her parent*, set out for the spoits.
r miKin-like fuce wan whitn as inilk, and lier neatly-dressed Imir
okeil like a Iwuijuet of flowers. Thii.s went .she, ** the princess," as
be wa-i titled, to see the grand spectude, accompanied by her servants,
"iftrr>'injt the newlfnl pi-esents.

^ Aa r^he neared the market, where the ^reat gathering Wiis held, the

' king iiud prince were looking down from the balcony of tlipir palace,

' ftnd the priht-H at once caught sij;ht of her, and lii»« eyei$ remained

^rivettwl on the princpss. Whilst the multitude ga7.ed at the players,

'the prince followed only the movoments nf the princess.

^ Tlie prince bein^ fascinated by the U?auty of the ])rince8^ liwon

despatched lo lier hLs chief minister, named ASod-nain-djtal-^kyed,

who, in compliance with his master's order, brought thepHncesH before

the prince, just as the eagle Khra carries otf a chicken.

And the prince, drawing the princess by her shawl with his left
Jiand and oHcring her wine with his right, addressed her, saying. —

^B'O! pretiy <»»e ! «wcet ami iilftwin;;-iiiniithet| ! [>ns.-4esMCfl of tlie five sen-
HBmw<)ria]itie^ '. Tell me truly. vviniHeilau^lit»fr areyoii? Are ynutlR' daitghtor of

A^nI urn .V(7(/n. or are yuu an angelic Oandhar^'a? I'r&y hide notUijtf^ironi tne.
* What i» your fatlierV nanieT What in your hirlli->»iver'B name? VN'lia are

yiiur neij;I'htiarh? I am the nveiTuHnp loril t»f Mwin^ -Muil-ri-naa" '. and called
I *The ffttimu^ «i»arin(£ Dra^fou !' ur Da-c'liL-nH-'liruj^graiina.' My family lii

tlie (iiag pa-l'Ham x"''! ! I aiii the jewel M thene shuttPriny »'all» : My
■ Ifcge is hix timen ihre** (18). Will you i'(>iiT*t'iii Ut lie ruy hritie'! "

TaA-sa DOW thinking estuiH? inipussiblo, thdugh hIic had desired to

[>te herself to a religious life, answered the lord Da-ch'en; *' Om !

i, have mercy on » poor girl voir! of religion ! 0 I lord Oa-ch'en,
caUe<i 'The Brilliant above a Hundred Thousand Lights,' and

of a respectable family. But a poisonous Mower, though pretty, is
&t a tit detrorution for an altar vase ; the blue Dfifr, though famous,
tftunot match the turtpioise; the bird /chog-nio, thmigh swift, is no
match for the sky-soai-iiig Tau-dkar-eagle, and Nan-sa, though not
h;»d-looking. is no match for the [towerful lord of men."

On hearing this reply of ^ail-Ma, tlie minister took up the tur-
quoiise sparkling in rainl»ow tints, and, tying it to the end of tho
arrow of the tive-c«>loui-ed silkw, handed it to the prince, siiying, " As
the proverb rims, 'Discontented youths are eager to war, while dis-
contented maidens are eagei- to wed.' Thus, wliile this maid feigns
dhH|ualifying plainness, she is nmliy anxious to comply witli your
wishea ; her pivteiuhid refunul is dfiiibtlefw owing to niiMiest}' and the
publicity of such a crowil. Do thou, then, O powei-ful king! plant
the arrow with the five-coloured streamei-s on her back, and thus fix
the marriage tie."

ti^ta ch'en.

I

t5D8- UrSTW

The prince, thmkiug tbat the ftdvice vras good* uddrawd
(*ft, saying, " U! angelic princess ! on whom one*sejres ar** rK-verti

gnxing, pray lioar mo. O I pretty one. brilliant ftnjoiipst it ihi'
lightH ! 1, the gretit lord ^Si-a-ch'en, am far-famed like the <ira£fn
um the moKt powerful king on aarth ! And whether ynu chro«
uhey uiy (wuiiuaiitU or not, I cannot let yuu go ! We liavp liecn
here by the bonds of former deeds, 60 yoii mtist become luy on
ever. Though the bow ami bow-string be not of equAl length «il
materiaU. Htill they go togfthiT ; so yuu must be my mat^* for i*Tir,»
we have certainly been bn»iight together here thrr>UjE>'h fatv andfflrart
deodi4. The gi'eat ocean-fisli consoil with the firtJiient rivor fi(*Ii. -• fiii>r
you iiv4' with me. Though I and yuu diflbr much in o<
muBt come wiili me. And from this day fortli the muideji ; ... -
mine."

&} fiaying, he planted the arrow with its (ire raxnbiiw-onkninA
streamers on her back, and net the tunjuoiite diadem on her f**^
head. And she, being duly betrothed in thifl public fashion, ret :r
to her own home with her servAuts.

Njih wi endeavoured to evade the betrothal and ent^r a cohut.
iDSteiicI, but her parentit pi-6&'i«Ml the match ufon her ntid foroeil faef u
lUicept the prince, and the nuptialti were duly celebrated with ten*
feasting.

Seven years later, yah-sji bore a son, whofie beauty excelled tin
hence he was named Lha-bu-Dnr-pu, **The god's 8on." and u
festival WHA lieUl in honour of his birth. And Nah-sa, so rlfVur m
the artti, no pretty uinl lK-*titting her position, and lao utiivej-sallv kt
tbat all the subjects Iove<l her, now Ixinme endeared to evervone e
more tluin befoi*e. And the three, the princc-fother, the pnnreli:
and Nai»-fla, were never ^epurftted even for a moment. But Nan-aa
the jewel of them all, and she wa« given the keya of the ti
which luid fonaerly been held by the prince's elder sister. J
Nemo-Ne-tso.

Now this old Ani-Nomo, on being deprived of her keya,
madly jealous of Nah-sa, and begun contriving means to injure
reputJition in the eyes of the priucfe, her husband.

Ani-Nt'mo helped lierself to the best food and clothes^ lenving ll
very worst to Nah-?^, who was too mild and good to ivsent hiicIi ti
mem. ritimntely N:iu-bji Iwgau to feel very sad, and though eng
in worldly airuir>, she felt keenly the desire to devote herself whollv
religion, but she was afraid to reveal her thoughts to bor husband '
son.

One day while sad at heart, she went to the garden carrying t
young prince, and they all sat down together, the lord reNting t
heml on Niiii-wrs Ihji. tt witx nntumn, and the simimer llowers had
ceased blossoming, iiml the goKI :iMd turquoise-coloured bees had got>a.
Then Nan-sa wept on thinking that she could uot realize her religiotu
d«8ii*e«, and that she was sepanited from her pai'ents, and subject to
the toi-tnre of Ani's jealousy. But her lord comforted her, sayingi

SAS'SA.

589

>t beloved NAi'i-sa, von bIiaII hare a chance of seeing your parents
It so Ho not feel Kon-y. ]Iavi» pationre to remain till (he harvrxt
I gathered. Let us now go to MfTnD-z'in'rin-ma with our ^iervanlfl nnd
:>Uect the liarvest, as the time is now far advanoeil." Tlien tht'y went
i»e4*e with their servants and Ani.
i Now, there arrived at tlrnt place the devotee, T)or-grags-Rjis-pa,' and
~ I serv&nt, and the devotee addreswd Nah-sa thus, —

" Oat ! S&]ntAtinn t" unr spiritual f uttier, the Laiiin '.

"O \ N'lih .ta ! Voii %xv likc! the niintniw mi tho ra>l«i-n iiicail, the rniiilxiw
kiitifal ami (tleaHiii;; to *»»•♦!, hut i(uickl v vaxiishinj;:- Now tlio tiinu fur ile-
vutiniL! ynurf^eU t" reli^'m 1ih,h arrive*!.

" U! Na]i->« ' yrm Arc like the wnrhling Uiril of tlie«nuchcm foreRt, wh«Mt*
voice, though {ileaKing and chvory, ih ejiheitienil. Now the time for devotinfi
yonr«p1f to relit^cion hiuii ponie.

" O \ Nai'isa I yon sre like the Nngn-diK^ffni of tht; WRrtem oce&n ; the N'ii^

Stm&^i-Xw^ viut wealth, Imt without renl »uhstanee. Now the time for your
evtiiion I'l relijiion, which is the mily true rwility, h.i« aiTivetl. (hi deiiili
I nothinx can lavo you but tht^ real reftij^'e of rclinion. Th** hravest liei-ii
f And the wisest nian cannot e»CApe. Now as there iis no aUeruolive, yon
f i<hMu]d avail ydorself of thitt great rbauee, for once lo»t it may never !« re<
L found."

^^f On hearing this speecii Kaii-sa was overpowered with ^ief. And us
' fiht' had nothing to olVer the holy man aH a)ni», for f-vtrytiiing was in
charge of Ani. she, witli faUering voice, said : '* Though C am anxious
to ofler you whatever alms ymi need, yet am I j>as*i»^s*ie«l of nothing,
but pray go to that house over there, where you will find Ani with a
j*leek face, and seek alms fi-om her."

The devotee and his ser\''ant accordingly went and recjuested Ani-
Nerao to give them some alms, but she i-eplied : "0! you beggars ! why
have you come begging of me ! you plundering ci-ew ! you steal at
evety chance ! You neither devote yourself to religious purposes in
the hiUe, nor do you work in the valleys. If you want alms go to
that person over there with the peacock-like p!*ettiuess, and tlit? hir<l-
like warbling voice, nnd the rainbow-like lofty mind, and with a
mountain of wealth, for J am only a poor servant and cannot give you
anything."

The two devotees, therefore, returner! to Nah-sa, and told her what
Ani had said. iSo NaiVsa gave alms to the devotees in spito of her fear
of displea^ung Ani. The holy man replied, " It will be an auspi-
cious meeting an event to look forward to, when Nflu-s& and we two
meet again." On thin Naii-aa became more cheerful, and giving mora
alma to the devotees, bowed down before them and requested their
bleesiDgs.

Now these proceedings did not eiM^pe th« wary eye of Ani-Nemo,
who, waxing wroth, came out with a cane in her hand, and thus abused
Nan-aa:

W

1 A wandoing Lsma of the Kar^yu-pn aect and contraipuraiy of the great Mila-rnH-
pa ia tlia elerenth century a.d.

560

MYSTIC Syj) SACHKD fLAVS.

"Ymi Wk Invdy, hnt vonr heiiri in lilack ami v.*.,. „^ ' r i-«...

n iienctM-k-tikt* ■'•)it<-i)«>%-i| Nnti-Mi! In lh'»iHr bi|.')i m-

uid lliL> gieat IikIuiu mija^ i«u;, hut ubeuco came >

Ua>-pa<t ? If you gi^e t&lrus Ui till M tbeiti aci^ui'du)^ u* i

utiulil nit you i»voD th«>uuli you were my own uuAiwr '. In t

m*t •»{ tilt-- country ilio rliief jn'otluri*. art- hnrk-y :in«l ^^e^^>, >..»i y.-uj

ffiven iiway ai^ a1iii» aJI the<ie men a->ki-tl for. tiior« ttiAii vntir ttwn |MtrLi«»aj

tliiui nx yon, l<Mt. Ato n lie^ir, go aii<l tu.Ti)iuitai)y Ui4»<? ntliorto," miiI m* ;

Hltebetrnii to I>eKt Nun-na.

Naii-sii, iiDploriiig mercy, »aid : "What else c-ould I do f I ga
them »lm->> tu avoid scitnditl iuTcoi-diug to the »xyiiig, whieii raiut
* beggars carry bad neu'st to the vftUeyr*, crows fle*li to the (j«Mk&'
The giving of alms to the [Kxir and blind and ofteriugi^ to the bolruiui
18 a must imftortant ditty of every rich family; for wealth coIle<cied b*
uviu'ii*e, like tlie honey collected by hout«-hce«t, is of uo iisq f* oueselL.
Do oot, therefore, rail these venenthle Ra>-pa> ' beg^rnTH,* but reoxct
and hon<rvir thein ; and call not a girl a devil for beinjj* pioasJv in-
clined, or liei-eat'ter you may repent it." But Ani only b«>at hvr more
merciles8ly,fttid tore her hair, which was like delioatrtSete-lJjing-[« graa.
And Xfti'i-sa, left idone, wept bitteily, thinking of her misfortunes.

Btleanwhile Ani-Ncmo went to the lord, her brother, and said, "^ Uear^
U ! loitl ! Our mistress Nah-sA without doing any of those thia^
ahe ought to, does the opposite. Thi» morning a devotee, beautiful ami
of pleasing voice, camo up to this place accompanied by hu servant, uai
Naii-sa, fascinated by hia beauty, fell madly in love with iiim and'
liehaveU too immodestly for me evtyi to deM.-ribe it to you. A,'? I wu&
unable to tolerate such conduct I run down to Ktop thi.< int<?rv»jur»r,
but wa.s l»cateu and driven off. Therefore, O ! lord '. have I informed
you w> that you can take such stepe as you think tit."

The lord rather didcreiUted tbi:> Htory, but remembering the |>roverb
"women and Kom* muiit be well brought up when young, otliprww
they will go wrong," he went to seek Nan-sa, and fouod hci" Klieddiii^
ton-ent^ of tears in solitude. On seeing her he said, " Ah ! AnA^.'
Listen to me ! you naughty Nan-tyi ! /xiA-w. why liave you exceeded
all the bounds of propriety ! i(*A-*c .' WLy did you beat my youoe
tdster ! who gave you authority to ilo that ! Lah-vr .' Like a dog tied on
the houBe-t-op, barking at and trying to bite the stars of heaven ! Wlwt
has the fiendesa NaiVsa to say in her defence ? ''

Naii-sa meekly replied, " My lord I were I to relate all thab
hiijtpened it would only make matters wor§e, and our subjects *;hall lie
sliowti such su-ife as wa.s unknown before. Therefore I refrain from
giieving you, O I ray lord, with any details."

tint the lord interpreting the reticence of Nati-sa a^ suAicient proof
of bev guilt, he seized her by the remaining hair, and beat her so nn-
mereifuUy that uo one but Nah-*a cotdd have cmlurod it. And he
dragged her along the ground and inllitted the deepest pain by prick-
jng reedit. Just then the malc-ftervant ASo<l-nam-(/pab-«kyed and the
female Hei-vont 'Dwm-pa-sk^-id-po came to Kau-fia's aid and bevought
their master saying, —

*'0! threat and powerfal Li.^rd : Li^t^s i- u*. y^nr vlavrs : \Vh.,i . ;^a
have maddened your majesty to have inllic:«d >coh c.'i&^tiii^iuent ••:! vm-,:: i::e-
partner! The lovely face ui "Ur Ia<iy Nan->a, which s-li-ioe liJit il.f ::.'"'n
of the fifteenth day, is now brui-*ed and Merlin;; by-y-iT;- hand-. *' : L-cd "i
Myan-xtod-Ki-nang : Pray stay your wrath, anil y-.u. f.i ; Is^Aj. oe;i>e t«'
weep : "

Then the lord and his lady dliowed themselves to be led :iw:iy. eat-h
to their own i-oom.

At that time, L&ma-S'ukyalii-rgy:i]-Uitf an. ver?ed in the dextrine oi
"The Great Perfection," lived in the monar-tery of liKyid-jo-se-raj; ya-
lun in the neighbourhood. And jx-rceiving that. aoct»rding to the
prophecy of the great reverend Mila-nu. tht- ju-inces* K:tu-Sii wa.-» u»aily
a good fairy, he thought tit to advise her to i^iursue her holy aiius.
So dressing himself in the guise of a poor beggar, though his ap|.<t.':ir-
ance rather belied him, and taking a young monkey which knew many
tricks, he went to the window of Xaii-saV chamber and siug liiis
song,—

" O J lady I siiriiassing the godesses in lieauty, pray ^it l>y the \\ iiulnw. jind
cast your eyes hittier, so that yon may !« aniiixd at the tricks of tliis ytum>;
monkey, and lend me your ear to hear elearly the son*^ of a i>oor travt.>I]iii>j
beg^r. who now !^tand!« in your preitenee.

"In the green forests of tlie eastern Knnj^-hu country dwell the nioiiki\v>
with their young, the wigeat of whom elinih the hi^h trees, hut the fnoli>li
one» roam reck^ssly on tlie ground, tasting the fruits accortlin<: to their
whinm, and one of tJiese unlucky younji one* fell int<i the clutclies of a pa^-'iii;,'
heggar, M-ho tied Iiim by the neck ns it deserved (through its Kaniial, anil
Hubjected it to variouH torture-*^ in teaching it hi^ tricks.

" In the forests of the southern craggy Mon country the birds i-ear their
young, of whom the M-iitext and the strongei^t soar into the !<ky, Mliile the
?oolisu ones perch on the lower trees. Thus (he siteech-knowing imrrot comes
w^ithin the grasp of the kinc who iinprison-s il ami cliains it by the feet, as it
deser^'ed ; and it is tortured and tniuhknl when liein^ taught to speak.

** In the western country of Nepal, tlie ctmntry of rice, ihe hecs lnf<'d their
vounK, of whom the fortunate one.-* sip the juice of the rioe-ttowers, ^vhile ilie
foolish ones, Knielling the rice-beer, come, as they ileserveil, within the ;,'i'asp
of the cruel iKtya, who tear them in tlieir hands for the sako ui tlieii hu[n'\,

*' In the nortiiern country of Tsa-kha, the sheep bring forth lambs, ut whom
the fortunate ones graze on the green meadow, fndickiii;; and skippin>; iti
their wild joy, while the unlucky ones come within the grasp of the butcliors,
who kill them without mercy.

"In the middle country of Myaii-.»to«l-(7Her-,'ifz'on-rin-mo, the im»thers have
children, of whom the wisest S]>end ilieir lives in the country ; while the un-
lucky ones stay with their parents, but the most unlm'kv <if all tin* pretty
;tirls is married it a lord, anu Ani-Ncriio treats her as she tliinks shi! desfivi-..
Now if this girl fails to remember the inconstancy of life, then her IkkIv, tli(Ht<rh
pretty, is only like that of tlie i)eaciK-k of the plains. If she does not stead-
lastly devote herself to religi«m, her voice, though pleasing, is like the vain
cry of the 'Johiio bird in the wilderness."

Here the man paused, while the monkey began tx) i>lay many wonder-
ful tricks, which amused the young prince ; while Naii-sa, deeply agi-
tated by the song, ordei'ed tlie Iwggar to enter her (chamber, and
addressing him said, " 0 ! traveller in the guise of a begf;;ar ! Listen
to me! My earnest wish indeed is to devoto my life lo leliginn ;
I have no earthly desires whatever ; I woh forfo<l to bcconie tim

502

MrSTIC AND SACRED PLATS.

manager of a worldly hous^ only tbi-oiigb tilial ot^>eUic>nou to the At
of ray pareut-s. Now pmy toll me, whicli is the mo^tt suitable oouvi
me to euter, and who \a the ino^it learaixl L&ma us a spiritual father

The beggiu- gave her the iufoimalion shi» desired, And Nhq-mu ii
hergratitudi', bt^towed upon him all bei- silver and goUlcn oriiAtuenl^

NoW| ib »(i happened tbiit just at this time, the lord aiTJved, ao<
hearing the voice of a muu in liis wifeV chamber be pei*ped in and. b
bis great surprise, t&vc Nati-sa giHug a beggar all her jpweUi. whil
the young prince i\'fts playing with the beggar's monkey.

FuriouB at the sight, be entered the chamber, Just as the b«ggar
his monkey left; and thinking that Ani's story must indeed be true,
and that hid wife had bestowed his property on the devotees, and bai
aoADdaloiwIy brought beggars e^'en tni>ide her private chamber, he seiied
Nan>sa by the hair and begim to beat her most unmercifully, am
Kemo also came and assisted in beating her. They tore the yotuij
prince away from her, aud the lord and Aui-Nemo continued beating'
Natk-sa until she died.

ACT in,

yaii-wU rftHni from (Hi Dccui,

Otn mtt-m-jMtd-ine liUm! The young prince, unable to bear separa-
tion from his mother, stole to her room after the tragtMiy and found her
lying dead. Rushing to bis father with tlio dreadful news, his father,
in alarm, ran to her prostrate figure, but thinking that Nau-sa wm
merely shamming, he exclaimed, - O ! fair Naii-sa, arLse ! The starry
heaven betimes is abw:ured by clouds ; the lovely flowent die at winter's
approach ; you 'have been harshly treated, but your time haa not yrt
come ; so, pray arise ! " But the corpse lav still, for its spirit loog
had fled.

Then the lord repented him bitterly, but being powerless to revive
her, he had to consent to the customai-y funeral offerings being made
to The Three lloly Ones, and be gave alms to the poor and blini], anii
feaats to the priests. And the death -astrologer was c^led and b«
ordered that the body ishould be kept for seven days exposed on tbe
eastern bill, and care taken that no ainmal should destroy it, and chat
after the eigblli day it should be ri*emated or thrown into a river or
hike. Nau-«a'9 body was therefore wrapped in a white blanket and
bound on a four-footed bed, and taken to the eastern graesy hill, wher«
it was deposited in solitude.

Now Nan sa's spirit on her death had winged its way, light as a
feather, to the ghostly region of the intermediate purgat<)ry, Burdo,
whore the minions of the Death-king seized it and led it before the
dreaded judge-king of the dead.

At that tribunal Nuh-sa's spirit was terrified at seeing many wicked
Boulti condemned and sent down for torture to the bells, in cauldrDDS
of molten metal, or frozen amongst the ice ; while she was pleoiied to
see the souls of several pious people sent to heaven.

But in her fear she threw herself before the great judge of thft

NAN-SA. 563

dead and with joined hands prayed to him : " Have mercy upon me ! 0 !
loly mother Tara ! And help and bless me, ye host of fairy she-devils !
I> ! Judge of the Bead ! who separates the white virtuous from the
^Uusk dnf ul ones, hear me, 0 ! great king ! I longed to benefit the
knimalSf but could do little during my short stay in the world. When
C learned that the birth must end in death, I cared not for my beauty ;
u&d when I saw that wealth collected by avarice was useless to oneself
[ £^veit away to the poor and blind. Have mercy upon me ! "

Then the judge of the Dead oi'dered her two guardian angels — the
good and the bad — ^to pour out their white and black deed- counters.
Da this being done, it was found that the white virtuous deeds far ex-
ceeded the black sinful ones, which latter were indeed only two in
number; and the judge having consulted his magical mirror and found
this record to be correct, and knowiug that Kaii-sa was of intensely
religious disposition, and capable of doing much good if allowed to live
longer in the human world, he reprieved her and sent her back to life,
saying : —

*' O ! Ka&-sa, brilliant above a hundred thousand lightH I Listen ! Lah-»e !
Listen to lung Yama, the master of Death 1 1 separate the white deeds from
the black, and send the persons in whom the white virtue preponderates* to
the heavens ; in this capacity I am named Arya Avalokiteifvaia ('p'ags-pa-
«pj^n-ras^ziffs-(2ban). But when I sendthesinful persons to hell, I am named
SAitifupati Vama-raja ('ch'i-&dag-8'in-rjehi-rgyaJ-i)o) ! Lah-sc ! I am the
inexorable fierce king who always punishes the wicked ! I never save an
oppressive king, no matter how powerful ; nor will I let any sinful Lama es-
cape. No one can ever escape visiting this my l>ar of Justice. But you, O
Nan-sa ! are not a sinful person : you are a good fairy's incarnation, ana wlien
a person sacrifices her body for a religious purpose, she obtains paradise, and
if she is prof oundly pious,* she shall obtain the rank of Buddhaship, tliougli
the former state is nmch to 1« preferred. So stay no longer here, but return
to the human world, and recover your old Inxly ! Lah-se! Be a 'deatli-
retumed person,' > and benefit the animal beings ! "

Nan-sa, now overjoyed, bowed down before his Plutonic majesty,
and besought his blessing, and after receiving it, she departt'd
by the white heavenly path, and then descending to this world, re-
sumed her foi-mer body lying in its white blanket-siiroud, and folding
her hands in the devotional attitude, she lay with her feet flexed, like
a holy thunderbolt. And flowers rained dow^n from heaven uj)on her,
and a rainbow shed its halo round her. And she pi-ayed to the fairies
and she-devils : —

'* I prostrate myself before tlie triad assembly of the Lriinas, tiie tutelaries,
and the Dnkkini — she-devils and fairies — to whom I pray for deliverance
from the circle of re-births. O ! eastern fairy of the I ajra class, wliite as
the conch-shell, sfmnding the golden drum (dawaru) in your right hand, 'fo-
lO'lo,' and ringing the silver bell in your left, ' sl-h-!J,' s^urronnded by
Imndreds of mild and white-robed attendants, pray forgive all my short-
comings ! O 1 soutliern fairy of the Jewel race, golden-yellow, sounding,"
etc.. etc.

Now the men who had come to remove the corpse, being terrified at

* '<las-l<>g.

0 O 2

564

MI'STIC ASD SACRED PUATS.

bearing the dead body f^pettk, dared not appronch. The more fright

amongst them fled, while the bmver ones prepared to defend tlienudv
by thixiwiog Rtoues, iu the belief that the ghost of Nah-sa was
ting hor dead body. Then Nun-sa cried out, saying " I am not a |^
but a ' deuth-returued perbou' ;" and the men being osloutehed, ill
near and bowed down before her, and paid profound reverence to I
resuscitated one.

The good news of Xan-sa's return from the dead soon rtnohed tfacti
loi"d and the prince, who hurried to the spot, and throwing themselv«l
before her, implored her forgivenefls, and conducted her back to the^^
home ; not, however, without proteste from Nau-sa, who had de
to become a nun. She only consented to resume domestic life oai
nrilent enti'eaties of her tion.

But Aoon her excessive piety aj;;ain subjected her to the ill-treatme
of her husband oj^ befoi^e, and forced her to flee to her parentfi' bo
where, however, she met with no bett«r reception, but was beaten and!
expelled. And now driven forth from home, a wanderer for religion**!
Hake, she seeka admbsion into a convent, where, throwing herself at tbel
Lama's feet, she prays him, saying, —

"Om ! Salututioii Ut inir spiritaal father, the Lllnia, and the host nf Fairtj
mothers 1 I liavu cimie in deep di^^tress in onler to devnte myself t<i religion ; UM t
appeal to yon, ^«m>iI bAiiia, for ht-lpand perinitigiori WHtay here fat ^Ser-raj;-gy»
hin),(.) L&iiia ! I l>egy«u torat*"!! tu«, iiiHi;;nillrKnt-ri*h a^ I ani, on y«'iii lifxrk n£]
mercy ; for tdherwwe ihe iiions resolve*^ "f this nocir k'!"! will perish, and ih .
injury vmt there1>y will intiiel shall )« my utter nun, and make me wret«heit likl)
a jackal bannting a rare. O ! La ma of thf red L4aii<t-cap, if you fall t*) help mi'
now, then I am indeed itmlone ; I adore Tlie Holy Keligion with all niv hrmix
and T crave your hletMiii;; '. " and w> waving Hhetttokofl' her rich nthcnnnd jewrh
and otfered them to hlni. And the Lflma, pitying her, lilestted her, mm ^o
her the vow of a novice.

The newH of Nan-sa*8 entry to the convent soon reached the i
the loi'd of Kiimng, who waxed wroth and went to war aijanw^^
monastery. Arriving there with liis men he cried unto the
saying : " Lah-st ! You fellow, why have you made a nun of Nah-J
Unless you give full satisfaction, I will crusli you au<l all you!
like batter!" And t>o saying he seized the Lama and p<-.
swoH to his heart.

Now Xan-sa, driven to despair on seeing that the life of ber Lama wa*
thus threatened for her sake, she, in the dress of a novice, ascended
the roof of the convent, and in the sight of all, sailed away, Bud<Ihs-
like, through the sky, vanishing into space likn ilie i-itinbow.

Then the lord of Rinang with all bis retinue, dismayed at iht
sight of Nah-«i's miraculous flight, fell to the ground. And stung liyj
remorae at their sacrilege, they offered up all their arms and arraou
to the Lama ; and promising never again to molest him, they returned]
home gloomy an<I sad ; and Nau-sa was seen no more.

May glory come ! TaaM-ti'o ! May virtue increase ! Ge-Ug-^p^^ji

And here all the people forming the audience joyfully shout:
^^ Maiif/fdnm ! ! ! AH happiness ! I ! " And the play is over.

DOMESTIC AND POPULAR LAMAISM.

fAAlAISM is not merely a monastic hrutlierbood ; it a
u truly jiopular religiou, deejtl
pon'adiiig and dominatiDg
the life of tbe jioojile.

On it the Tibtttau builds
his daily fears and ho|>es, and
it is not without some elevft*
ting influence. The curreai
of Buddhism which m
through its tangled]*
liaK brought to the
most uf the little civilixatioa
which be possesses, and }utf
raised him correspoudiuglr
in the scale of humanity
lifting him above a life (*
wild rapine and seltii<bne^<».
by setting before him higher
aimci, by giWng milder meanings to his mythology* by disoouu-
teuanciug sacrifice, and by inculcating universal charity eM
tenderness to all living things.

Unlike, however, the Buddhism of the Hurraese, it is not an
educational factor, for the Kiimas restrict their learning to them
selves, as indeed did tbe Brahman^, and most priestly ordeis of
old, and they contemptuously call the laity " the dark (ignoraot)
people,"" "the worldly ones,"' or **the givers of alms."** Ard
certainly the last epithet is welt deserved, for the Tibetans, while,

> XtU'T Criur;gi, op. dl,
1 *j!g-rt^n-pa.

3 mi-tiHjj-jui.

* sbjin-bdag, •* ownii* of alms." cf . Kupr^ U 487.

METEMPSYCHOSIS IX DAILY LIFE. 5G1

perhaps, the most priest-ridden i)eople in the world, are amongst
^he most pious and the most lavish in their religious gifts. The
|>02>ular name for a Lama is " Father," as with Koman priests.

It is surprising, in view of the pxcessive amount of non-Bud-
dhist elements in Lamaism, to find how deei)ly the everyday life
and notions of the laity are leavened by the Buddhist spirit.

The doctrine of metempsychosis and its Karma enters into the
ordinary habits and speech of the people. Their proverbs, fulk-
lore,^ songs, and lay dramas, are full of it. Friendships also are
explained by them on this principle.

More than once have I been told by some worthy Tibetan tliat
it could not have been mere chance which had brought us to-
gether, across so many thousand miles of land and sea; but that
we must, in a former life, have been friends, wlio now have met
again in this life, through the force of Karma, Similarly as re-
gards the lower animals. A Tibetan seeing rny dog and puny
playing good-naturedly together, explained the situation by sav-
ing that in a former birth these two must have been mates.

Even practices which are clearly dishonest and sinful, are nt
times justified on the same princij^le, or ratlier by its abuse.
Thus the more sordid Tibetan reconciles cJicating to his ton-
science, by naively convincing himself that tiie party wlioin he now
attempts to defraud, had i>reviously swintlled him iti a former lift-.
and that justice demands retribution.

Congenital defects such as blindness, dumbness ;nnl lameness,
and accidents, are viewed as retril>utions wiiieh are due to lln'
individual having, in a previous life, abused or sinned with rlie
jjarticular limb or organ presently atl'ected. Thus a man is l)lind
because he sinned with his eye in a fonner lift'. Indeed this is a
common dogma of Buddha's own teaching, and forms the basis of
the J(Uah:i8 or tales of the previous Births of J5udtllia.

For a like reason, cattle and all other dumb animals are
humanely treated ; life is seldom wantonly taken. Indeed, the
taking of animal life is rather strictly proiiihited in Tiiiet, exrejit
in the case of the Yaks and sheep needwl for food, for in su<-h
a cold chmate flesh forms an essential staple of diet, but the
butchers'' being thus jirofessional sinners, are the most despised

' Cf. my art. ' n Ciit* in I-'fi '•• ,1 »^■^y"<f<■..•, Tpc. ISI'l*.

~ gDol-ia. Originally, 6ays Jabsciiki! (A, p. 2<>s), thi'.sr- wlto pmliiihly fislu-rs.

568

UOMKSTIC ASD POf*i'^^^ii LAMAlSSf.

of nil classed in Tibet- Wild animals, and even small birds,)
HeMom kilted, uor fi»li, ou account of the religious penalties i
tacbed to this crime, hence gtiiiie is so extremely nhumiaut hi
the country. Yet hiiiiian iMiiKinert^ are. at tiuiet*, most crueUy

^^

'^ ^*

K .

tortured; though tfai»
jirolwibly is owing^ i"
.s(tnie measure, to the
(.'.\ample set by tbe
( 'binese, as w^l ta
\ lie necessity for some
violent punishment U
..heck the commission
if crime. Nearly every
offence, even to tlua
most heinonri,the mur-
dering of a Lama, may
be condoned by a filed
s<*ale of fine ; but fail-
ing the ^>a^^Ilent of
the tine and the ejctra
Muckmail to the offi-
cials, the prisoner, if
not actually killed, id
tortured and niutttii-
tt^d, and then usually
set free, in order not
only to avoid the ei-
pense of detainment ia
jail, but also to scnc
MS a public warning to
others. Thus many of
t he uiaimed beggars

TlllETAS LA\Uh.\.

vbo svarm about Lhasa arc criminal.^ who have had their eyeb
put out or their hands cut off in this way.

The tolerant spirit of Buddhism has, however, stamped more or
less distinctly the national i-hamcter, the mildness' of which con-
trasts strongly with the rough exterior and semi-barbarous state
^ of the people. Bogle's high testimony (o this trait has already

SOFTENING INFLUENCE OF BUDDHISM. 56£>

been referred to. Hue, writing of the lay regent of Lhasa, ' de-
scribes him as a man " whose large features, mild and remarkahly
pallid, breathed a truly royal majesty, while his dark eyes shaded
by long lashes were intelligent and gentle." And Bockhill and
Others who have been brought into intimate contact with the
people have remarked an unexpected amount of mildness of tem-
per ; and my own experience is similar.

The spirit of consideration for others expresses itself in many
(pBceful acts of genuine politeness. A stirrup-cup of wine ' is
presented to the departing visitor or traveller, bidding him God-
speed, and adding, " May we be able to present you with another
as welcome on your return." The seller of any article, other than
eatables, always gives his blessing to the buyer, in terms such as
these : " May good come upon you ; may you live long ; may no
sickness happen; may you grow rich""; to which the buyer replies
with "thanks."*

The persona] names of both boys and girls are largely borrowed
ftoTQ. mystical Buddhism, for instance " The Thunderbolt of Long-
I(ife" (Borje-ts'e-rift), "Dolma" (the Indian goddess of Mercy,
TarS) ; and the influence of the religious habit is also seen in
several of the names of places.

The common oaths are mainly of a Buddhist character. The
oath so much in the mouth of the merchants, and used at times
by most of the laity as an asseveration in ordinary conversation, is
« (by) the precious Lord (Sakya Jluni) !"* or « (by) The Three Karest
Ones ! " " Though others also are in use.'

1 Named " Pe-chi " (the "Shc-te Sliaffee " of Edgar?}. 2 C'aii-kycl.

3 yag-po byan-pa s'og, ts'e-rin-pa-a'og, iiad-med-pa B'og, p'lig-po yon-wa a'og.

* t'ug-*-ie-ch'e, literally = " great mercy," compare with French r/<«#r(, used on simi-
lar occasions. * Jo-wo Rin-po-cire, o dK'on-mch'og sum.

' The other OaUts uaed in Tibet are : "May -I die ere sunset'" (ni-ma 'di-las ts'c-
t'un) ; " may my mother be separat/Kl " {a-ma-dan bral). In Tsang a common nath is
"May my life be separated" (arog-dan bral; pron. hroV. ta-tc). The monks of l)o-pung
St-rra, etc., swear by tlieir own tutelary Tamdin, or Vajra-bhairava : "May Tam-
din devour me " {rta-mgrin-6s"c»). And in tho courts when the great oath is taken,
iirfaich is seldom, it is done by the person placing a holy scripture on his head, and
sitting on the reeking tiide of an ox and eating a part of tlie ox's heart. The expense
of this ceremony is home by the party wlio chalh-ngfa the accused. In 8ikhim the
common oaths are : " May I die " (s'i-ge) ; " May I go to hell "' (na-rak-kan) ; ** May 1
carry all your ill-luck " {bgeg.<-chi k'ur-rgjTi) ; "May I be deprived of succession"
(mi-rab«-ch'ad); " May the mountain-god Kangch'encLsongaurthe Durjiling r«(«-devil
have first taste of my red blood " (rdo-rje ghn-dgon-btsan slia-k'rag-dmar phun kyi-
be'et bchug).

070

no.uEST/r Ayr) popular lamaism.

^

w^m

CK

£t-fk".C]

Utl

ha..

1

X^'-Jl

Bui U»th LuiUHs ami peuplc are so steeped in jta^an suj>er*1ition
and idulatry tUat lUeir un-Buddhist features aud practices are
most conspicuous. A» the Tibetans see nature in it« attimatr
stronghold, in all its pitilcsi* foroe and fury, terrorizing the brave
as well as the timid, their child-like character impels tbem tu
ivomhip the more proximate agents which seem to %iKibIy wreck
their fields and flocks, and vex them as with disease and disa^tter.

Their inveterate crav-
ing for materia! pro-
tection ogainM those ma-
lignant godtt an<l demou^
has caused them to pin
their faith on charms and
amulets, which are to he
seen everywhere dangling
from the dress of even
man, woman, and chiliL
These charms, a« wc
have seen, are most It
sentence* of a San-ski-itit-
nature borrowed from
mystical Buddliism, and
Mipplemcnted by rebcs oi
holy Liimus, by which
they muzzle and bind \h^
devilii, as in the iilusUA-
tion here given.

But these appliances
however good in tlieory.
are fomid in practice ^>
be deplorably deficient.
The priests must constantly be called in to appease the menacing
devils, whose ravenous appetite is only 6hari>ened by the food
given to stay it,

A more cheerful and graceful side to their demon-wontbipia seen
in the practiceof planting the tall prayer-Hags^ which picturesquely
flutter around every village, and tlie strings of flaglets which
flaant'from house-toi>s, bridges, jwvsse**, and other places believed
to be infested by malignant sprites.

\v^ftt}6St^>

5/:b';:t^$

i<P^

C'Mi

Celium to nixD I)if;KAj<K-DBm«.
(Redoccd t.)

[The people live in an ntmosphere of tlie marveUoiw. \o story
too absurd for them to credit, if only it l>e told by Lumat;.
ley are ever on the outlook for ornens, and the every-day affaiw
"^f life are governed, as we have s*en, by a suitenstitious regard for
L'ky and unhieky days. Though special divination!* are sought
]nt»fessed astrologers, in the more serious eventd of life, in
(rib, marriage, sickness, and death, and often in sowing, reaping,
Miug, etc., each layman determines for hiini»elf the augurie-*
^r the more trivial matters of his ordinary business, for travelling,
lying and selling, mending, etc.

And implicit reliance is placed on all these augurieis. When
was forced to send a party of Sikhimite Tibeta.ns on a long

scuTsion upon a day which was unlucky for travelling, and in

jnsequeuoe of which my men were unwilling to Htart, I at once

ecured a revival of their spiritds and their ready dejiarture by

laking the head-man draw, in orthodox fashion, a good augury

irom the pack of divining-carda, from which, however, I had

previously, unknown to them, withdrawn all the unlucky ones*.

Pilgrimages are most popular. Every opimrtunity is seized to

^visit celebrated shrines, and to circumambulate the numerous holy

linirs and Hacre<l spots in their neiehhourhixKl.

W

IttHliici.tl (. Sec .iIh> |iliDti>gra|ili on iiext pikgi\ hy Mr. Hoffmann.

people ply tlteir prayer-wheels, and tell Iheir beftdt*, and

Iiitler the mystic six syllables — Oni itui-yii imd^-nu JlCtifi !
"OmI the Jewel in the Lotus, HCv-"—
^^^B^»^ the seutence which gains them

J|H^^^^^^^^^^ t heir great goal , the

^^B^^^^^^B^^k..^ elorioUA benven

^■bf eternal hUss, the jwradige uf the fabulous Buddha of boundlesB
~ Light — Amitabha.

Still, with all their strivings and the costly services of their

priests, the Tibetans never attain peace of mind. They have fallen

under the double ban of menacing demons and despotic priests.

^^So it will be a happy day, indeed, for Tibet when its sturdy over-

^Horedulous people are freed from the intolerable tyranny of the

^^Liiraas, and delivered from the devils whose ferocity and exacting

worship weigh like a nightmare uixin all.

(Beduoetl \. The orm ou ttte right hu lU cue r«inoT«d.}

ThK IhHSK-llEVU-

675

Affexdix I.

CimONOLOGICAL Table.^

B.C.

Buddhft's death 477-370*

Alexander the Great invaded India ... 325-327

Candragupta, king of Magadha ... ... ... ... 315

Asoka^ emperor of India, adopts Buddhism ... ... 263-259

Buddhism introduced to Ceylon 241

Menander (Milinda) of Sagala 150

Scriptures (pi(aka) tirst reduced to writing in Ceylon ... 82

Buddhism introduced to China ... ... 62

King Kaniahka (Kanerkes), patron of Buddhism ... 76 circa

Council of Jalandhar ... ... ... ... ■ ■ • 1 00 circa

Buddhism introduced to Korea ... ... ... 372

FaHian's pilgrimage in Magadha ... ■ ■ ■ ... 404

Buddharghosha's commentaiy in Pali ... ... ... 420

Sung-yun's pilgrimage in India ... ... ... ... 518

Buddhism introd. to Japan ... ... ... ... 552

Hiuen Tsiang's pilgrimage in India, from ... ... 637

Buddhism introd. to Tibet under king Srong Tsan Gampo 638

Arrival of the Chinese princess Wen-cheng in Tibet . . . 640'
Building of the first Buddhist temple in Tibet, the

i^ruj^«na7i at Lhasa ... ... ... ... ... 651

Birth of king K'ri-Srong Deu Tsan 728

Arrival of St. Fadma-sambhava in Tibet ... ... 747

I The dates of the Tibetan events are taken mainly from Csoma {Gram., p. 181 tt seq.),
and supplemented to a slight extent by those of Sum-pa or Yses-dpal-'byor (trans, by
^BAT, J.A.8.B^ 1889, 37i etc.), except where otherwise specified. I hare reduced, by
one year, the dates of Sum-pa as given by Sabat, as the Lama who compiled his
paper included the current year in his calculations.

» The usually accepted date is 477 b.c. (Febousson, Max MClleh in Sacred Books of
the East, X., xxxix.), though Rhys Davids adopts 412 {S%uid., p. 213, and Numis-
mata Orientalia, 55) ; and Westeboaard {Uler Buddha'a Todenjahr, p. 74), Kern and
others place it about 370 b.c. The Tibetans follow the popular Chinese accounts in
giving it an extravagant antiquity (see Csoma's Gram., p. 199 for details).

* BuSHBLt., loc. Cit.

576 APPENDIX I.

A.D.

Building of the fii-st Lamaist monastery, Sam-yas ... 749

Birth of Lah-darma, the Julian of Lamaism 861

His persecution of Lamaism ... ... ... ... 899

His murder 900

Kalacakra svstem introduced to India ... ... 950

St, Atlsa, bora .380

'Brom-ston, his disciple, bora ... ... ... ... 1002

gSol-nag-t'ah monastery founded ... ... ... 1015

*K'on dKon-mc'og-rgyal-po, the founder of Sa»skya monas-
tery, born 1033

St. AtTsa arrived at mNa-rigs ... ... ... ... 1038

St. Milaraspa born 1038

Ati^adiod 1053

Rva-sgren mon. founded by 'Brom-ston ... ... ... 1055

The Translator bLo-ldan-S'es-rab born ... ... ... 1057

20*e-«tom Nan-pa's ^in-ma revelation (ICe-btsun) ... 1066

Saakya and gSang-phu mon. founded ... ... ... 1071

Lha-rje sgam-po-pa of Drag-po bom ... ... ... 1077

RaaK;'uh-pa born ... ... ... ... ... ... 1082

Kun-gah-snin Sa-skya Lama born ... ... ... 1090

Karma dus-sum-mK'an-po born ... ... ... ... 1109

More Nih-ma revelations discovered ... ... ... 1117

Milaraspa died ... ... ... ... ... ... 1 122

C'ag, translator, born ... ... ... ... ... 1152

sNar-t'ang monastery founded ... ... ... ... 1 1 52

*Bti-guh monastery founded ... ... ... ... 1177

sTag-lun monastery founded ... ... ... ... 1178

Sa-skya Pandita born 1180

Buddhism expelled from Magadha by the Muhamadans,

under Bat/ityar A7(il]I ... ... ... ... 1195

S'akya-sri, the Kashmiri Pandit, arrived in Tibet ... 1202

Karma Bakshi born ... ... ... ... ... 1202

Ter-ton Guru Ch'os-dbah 1210

Kublai Khan born ... ... ... ... ... 12H'

'< Iro-mgon-'pags-pa born ... ... ... ... ... 1 233

He becomes master of Tibet ... ... . . ... 1251

Bu-ston, the chronologist, born ... ... ... ... 1288

Friar Odoric reaches ? Lhasa 1330

rTses-tan monastery founded ... ... .., ... 1349

St. TsoiVK'a-pa bora 1355

T'an-stoh rgyal-po (the great bridge-builder) bora ... 1383

dGre-'dun-grub-pa born 1389

Ses-rab rin-ch'en (or sTag), the translator, bora 1403

Tson-K'fupa established the Lhasa prayer-feast (miOTi-itom),

and founded dGah-ldan monastery ... ... ... 1407

Panch'en bzah-po bkra-sis (latterly of Tashi-lhunpo) bora 1408

J According to LumaiBt (Sum-pa's) data.

CHRONOLOOICAL TABLE,

577

; (dBras-spun) monastery founded

lonastery founded ...

a-pa died

nfister^' (of Sa^kya-pa sect) founded

ido-byams-gon monastery founded

)gs-pa-rgyal-mts'an, succeeds to Ga-ldan chair ...

cyon-bzan-po, the translator, bom

lunpo monastery founded by dGe-'dun-grub

Goa of the Mongols (Hor-sTon or Nam-mK'ah-dpal)

d

>-bkra-sis becomes abbot of Tashi-lhunpo ...

n-grub died...

n-rgya-mts'o born ...

> bkra-sis died, and succeeded by Luh-rig rgya-mts'6

tdub-bstan-rnam-rgyal monastery founded

m blo-bzan don-grub bom

n-rgya-mts'o becomes Grand Lama of Tashi-lhunpo
tj-pa Lama Padma-dKai-po born ...
n-rgya-mts'o died ...
tms r^a-mts*o bom

(or " Afoghul ") invasion of Northern Tibet
Lot>taTa died
^ha (Kun-siiin) born

Lama bSod-nam proceeds to Mongolia on invitation
prince Althun Khan
vol monastery founded
■Sod-nam died

cesser (Yon-tan) born in Mongolia
.im subordinated to Tsang
i-rgya-mts'o died ...
an-blo-bzaii rgya-mts'o born

ung army invades Serruand Depung montusterieii,
:iUing many thousand monks "
an became priest-king of Tibet by aid of tlie
ingol prince Gusri Khan ...
It Potala palace near Lliasa
ted Chinese emperor
imed to Tiljet

res to .self-communion, leaving government with
e viceroy (sDe-srid), Suns-rgyas rgya-mts'o, said to

his natural son

1

lessor, Tsans-dbyans boi-n ...

iving dissolute, lie is deposed and assassinatefl

jama sKal-bzaii born at Lithang ...

angol armies of C'un-gur restore Gelug-pa Lama to

ngship

A.D.

1414
1417
1417
1427
1435
1436
1439
1445

1445
1473
1473
1474

1476

1476

1503

1510

1510

1540

1541

1546 circa

1562

1573

1575
1576
1586
1587
1610
1614
1615

1G16

1640
1643
1650
1651

1675
1680
1681
1703
1706

1716
P P

578 APPENDIX IL

Civil war, duriug which the Chinese troops destroy many

monasteries in restoring order ... ... ... 1723

Nepalese army sacks Tashi-lhunpo ... ... ... 1768,

Mr. Bogle's friendship with Tashi Grand Lama 1778

Capt. Turner received hy succeeding Tashi Grand Lama 1783

Mr. Manning reaches<Lh&sa and meets the Dalai Lama 1811

MM. Hue and Gabet enter Lhasa 1845

Messrs. Rockhill's^ Bonvalot's, Prince Henry of Orleans',

and Bowers' traverses of eastern and northern Tibet 1887-93

Anglo-Tibetan hostilities on Sikhim frontier ... ... 1887

The Tibet Sikhim trade treaty concluded 1893

Appendix II.

Bibliography.

The following list comprises most of the books bearing upon ;
Liimaism, supplemeritary, in the main, to the earlier registff
given by Schlagintweit (op. cit., pp. 331, etc.),

- Akdbuson (W.).— Description and Historical Catalogue of a Collection of Japaneseand
Cliinf-se Paintings iii the British Mitseum. London, 1886.

Arnold {£.). — The Light of Asia; or, The Great Renunciation; being the Life and
Teaching of Gautama, Prince of India and Founder of Buddlusni. 8vo. Lortdixi,
1883.

Atkinson (E. T.).— N'otea on thi' Historj' of R<-ligion in the Himalaya of the North-
Western Provinces of India. Calcutta, 1S83.

AvNM-ay (H. G. M. M.).— Visit to Ladakli. 8vo. I^ndon, 1879.

HAII.EY (H. v.). Dnrje-Lins- 8vo. Calcutta, 1838.

Harth (A.). —The Rcligiona of India. Translated by J. Wood. 8vo. London, 1882.

Bastias (A.).— Dcr lluddhismus in seiner Psychologie. 3(iG pp., 8vo. Berlin, 1882.

Beal (S.).— -Catena of Huddhi:*t .■Scriptures. From the Chinese. 8vo. London, IfCS.

— Romantic Legend vi Sakva Buddluv. From the Chinese. 8vo. Lond'in,

larr.

— Buddhist Literature in Ciiina. 8vn. London, 1882.

— Texts from the Buddhist Canon known as Dhammai>ada. With aerom-

panving Narratives. From the Chinese. Pp. viii. and 176. China,
187H.

— Buddhism. 12ino.. pp. 263. London, 1884.

— Fo-sha-]iing-tsan-King. A Life of Buddha, by Asvaghoslia Bodliisattv*.

From the Chine.se. 8vo.

— Travels of Fa Hian. etc. 12mo. 1869.

— Si-Yu-Ki. Record of Western Kingdoms, by Hiuen Tsiang. 2 vols., Sto.

pp. 250 and 378. 1884.
Bbndali. (C). — A Journey in Nepal and North India. 8vo. Cambridge, 188ii.

— Cat. Buddh. Skt. -MfvS. 8vo., pp. xii., Ixi., 225. Camb., 1883.

Bhaovani„4i. IxniiAJi. Api)endix to .Archieological Survey West India, I. (So. 91. Bom-
bay, 1879.
BiGAN-DET (P.).~Tlie Ways to Neibban, and Notice on the Burmese Monk.s. 2 vols.,

8vo. London. 1880.
BON-VALOT (G.l— Prince Henrv of Orleans. Across Thibet. 2 vols. 8vo. Paris and

London, 1S91.
BowKR (H.)."l>iary of a Journey across Tibet. 1894.

BccH.v>".\N-nAMii-TON (F.).— Accoiint of the Kingdom of Nei>at. London, 182—.
— Kastcni India, i-tl. Martin. 3 vols. London, 1839.

BIBUOGRAPlir. D79

^iWBSs, see F«r/;Mxfo».

^C-itxocF (E.).~fntroductitm a I'Histoirt* du Ituddhiftme indi<'n. Vol. I., 4t>i.
2nd ed. Paris, 1876.

— Lf Lotus di? la bonne Loi, tradiiit du Siirwi-rit, accoiniui^nu d'uii C- nn-

montaire vt dc vingt ct un MC-inQircs rclatifs iiu ltuddhisiii*>. 4t >.
, - Paris, 1852.

"CTsi:-a>-D9c-i, or The Buddhut Pantlit-on of tin' J.ip;mi'W'. ."> fasc. Kyoto, 1KS7.
BcsHBLL tS. W., .V.Z>.).— The Eariy History of Tibtrt from ChinesL- s-mrces. J.K.A..S.,

Xa. ( 1880). p. 435. rf. »tq.
^^SwAT, (W, M.). — Climbing and Exploration in the Kariikoram Himalayas. Svo.,

pp. 709. L<jndon, ISW.
CowELL (E. B.).— Maliayona Texts. Sacred Bk. V^xst, Vol. XLIX.. etc.
^^ — Thf iataka, translated from tlif Pili. Cimhridgf, l«iH.

-'^vJsoiu, DK KoBos (A.).— Grammar of th" Tib:-tan Linffungo. 4t«>., 2<»4 pp., 40 pp.
litkoffr. Calcutta, 1834.

— Dictionary, Tibetan and Engli-^h. 4to., 351 pp. Calcutta,

1834.

— Analysis of thi! Kah-gvur, etc. Astatic Ilesearchcs- Vol.
■ —XX., pp. 41, etc., 4to.' ' Calcutta, lt<ao.

C0XN'iKuu.\u {Sir A.).— Onna of Ancient India from thi- t-arlifst times down to th<-
s*'vcnth contury a.d. 8vii. London, 18IU.

— Ladak, physical, stati.-*tical anilhistMrical. L-milon, 1K.">4.

— >LihaboJlii, or tlu^ Grciit Biiddlii<t Trinpli- uiidi-r tin- Itnl'ii

Trecof Boilli (Java. WM 31 /(A.A./.-.(/*/.fl. 4t.>. 18'.K2.
Daltok (Cil. E.T.).— Descriptive Ethn-do^vof !l4'n^,il. Cilfutta, 1S72.
' D'Alvibli^ (Count (J.).— The Migration uf'Symlmls. Kn-:. trarw. l-omi., IS'Jl.
D'AxviLLB (i. B.).— Ximvel Atlas dc la Chine, de la Tartari-- C'liinitis.- .t du Thihrt.

Folio. La Haye, 1737-
Datum (T. W. Rhvs).— Buddhism ; Ih-insr a Sk.-teli ..f th<- Life and Teathiiii;-* "f
(.iautama. the Buddlin. I2iuu. Lomloii. 1S7S.

— Buddhist Birth Storie.s: or Jiitaka Tab-s. l».-init the Jat.ik.it-

tliavannaiiA. Tran!*liiti-in. Vol. I., .SV'>. LiHidnn. issii,

— Buildhist Sutras, tninslnted front I'iili. ,V..l. W. nl I". M.ix

MuHcr's .Sicred Books i«f the Knst., Svo. OxiMnl,
IHSl

— The Hibbert Leetures, ISrtl. Lnture.-; <>n th.- orknii .iiid

Growth nf Kcli^ioii as illustnited by soim- ]>.>irit- in t)ii'
historvof Imliaii Buddhism. Sv<i. Lomioii. ISMI.

— Article ""Lamaism" in KneyclnpiiHUa liritamiica.

— AndOi.DHNHKiMiH.l— ViiiiivaTi-xt-.irari-lat.-.lfri.m th<' ITili.

Part L ThePatimokkha. Th- M.tiia\M;.'i,M. I.-IV. iVul.

Xlll. <»f .Sicreil Books of thi- K;i>t,: Sv... i Ktord. l.-isi.

Datis (E.).— " Renmrks on the l{eligiou?iaiul.Sicial liwlitutioiiof tlie ISoiitea?." rr.iii>.

R.A.S., Vol. II. 4%.
De MiLLOi:£ (L.J.— Cat;d. du Musee (Juhnet. Lyon. Irt.'tl.i. and Pari-, l.-^'ll.
Db LAcotrPBKiE, see Lnn,>if,fi:. .

Oesoodixs (PereJ. — Le Til»i-t, etc. Hvo.. p. 47.'t. XfUCt.
IHIUOLAS (R. K.). — Confucianism and Tiiolsm. Lmdoii, 1HS8.
Dc*A (T.).— The Life and Work^ nf Alexander ('s..iiia de Koros, between 13111 and

1&49. ByT. Duka. Pp.234. L-.ndon. IR"*,'*.
DuMOUTlFit f(i.>.— LesSyinlvil.-s. Us Eniblf-ni. <hi rulti- tli'-/ l.-< Ann.imitis. Paris. ]sitl.
DuNXOBB fLoid).— Tlie Paitiirs*. 2 vols., sni. Svo. T-<mil"ii, lKi«.
EoKN (Honblc. A).— R^iKirt on the State of J^M.tan and of the Pr..^'res> of thi- Mi>-i..n

of 1863-64. Calcutta. 18(^4.
Edoab (J.).— Report on a Vi-:t to Sikhim and the TiU'tan Kr.nti.r. Calenita, ls7l.
>£dein!) (J.).— Chinese Buddhi-m. Pp. 4:>t. 18SM.
ElTEl, (E. J.).— Buddhism : its Hi.st-Tieal. The-inti>;d. anil Popular Asi«^rts. Srd
i-dition, revi>ed. Svo. Iy')niion. lJi'73.

— Handbook for th-' ."^tudent of Chin.s,. Huddhisni. Svo. pp. 231. 'Jiid

edition. n..ni;-Koni.'. 1KK8.
— Elias (N.).— Reports on I^-h and C.-ntrt! A-^ia.

Fkek (I*).— Introduction tin Hud<lhiMne dmi^ l.-Ka-lnuir. Svo. Paris, \i*^M^. Pani,

— £tudes Bouddhiipies. Pren)i^re .-H,'-rie. Kvo, Pari-*. I87i».

— Etude sur les JiVakas. Hvo. Paris. 1S7.">.

— AnalvKi-dtiKandjoiiri-r duT.indjour. Anual'-sdu Muste Guinict. Tonii-2.

pp 2

580 APPENDIX 11.

Fkkh (L.).— Lt- Tibet. Pam, 1886. '

Kxtraitos du Kaiidjour. Aiinalea du Mus. Guimct. I

FiKOUssoN (J.).— Historv of Indian and ICastorn Arcliitecturo. 8vo. London, 187&

and BcROEss' {J ). — Cavo Tcmpk'S of India. London, 188 — .

FOL'CAL'X (Ph. E.).— R(r}"ii-tcirer-rol-]KiouI>6vcloppempntdt»8 Jeux, contenant rHistifin-

du Ilouddha <?ak)-a Mouni, tniduit Bur la version TiWtaine *i i
Bkah hgj-our, ft r»>vu sur I'orlginal Sanscrit (Lalitavistan). 2
vol«.. 4t«. Parift, 1847-48.

— Panilxilc df I'Knfant Egan^. formant le chapitre IV. du Lotos d*

la K<»iint' Loi, publiw* iwur la prcmifere lois en Sanscrit et i*n
Tibetain, vi Bcci'.>mpagnee d'une traduction frmn^aiftc d'spra b
vi'r«ion Tibetaine du Kanjour. 8vo. Paris, 1854.

— L<' Tresor dca Helles Paroles, choix de sentences compost en

Til>etaiu par le Lama Saskj'a Pandita; suivics d'une iA^^
tire<' du Kandjour, traduitca pour la premiere fois en Franpis.
8vo. PariH. 1858.

— La (.tuirlande Precieuae des Dcmandes et des R^ponaes publieecD

. Sanskrit I't en Tibetain, et traduite pour la premiere fois en

Frau^ais. 8vo. Paris, 18C7.
\a" l^alita Vistara traduit du Sanskrit. Annales du Mus^ Guiroel
Tome Sixicme., pp. 290. Paris, 1884.
• Franks (Sir A. W.). — lirit. Mus. Art. Catalogues (on Chinese Symbolism).
lUuNiER (F.).— De Paris au Tibet. 8vo., pp. 422. Paris, 1882.
Orddie (J.). — Beyond the Himalayas. 870., pp. 256. London, 1882.
Ctiohoi (A. A.). Alphabetum Tibctanun. Kom», 1762.
"^"(f ILL (W.). — The River of Gdldeu Sand. 2 vols., 8vo. London, 1880-
(f iLMOUH (J ). — Among Mongols, London, 189—.
.-UuuEN'wEDEL (A). — Buddliistisclie Kunut in India. Hanb. d. Koniglichen Mus. Berlin,
1893.
■^ Habdy (H. Sponcp).— Eastern Monachism ; an .\ccount of the Origin, Laws, Discipline.
etc., of the Order of Mendicants founded by Gotama BuodhA.
(Compiled from Singhalese MSS. and other Sources. 8vo. Londnn,
1850.

— A Manual of Buddliism in its Modem Development. TransUlf^

frnm Singhah'st- MSS. 2nd ed. 8vo. 1880.

— Tlic LcgiMidf* and Tlieories of the Buddhists compared with

History and. "M-ience. «vo. 2nd ed. 1881.
Hkwitt (J. F.). — The Killing l<arcs of Pre-historic Times. In India, etr. L<ind.. ISW.
^^loDos'iV (,B. II. ). — Essa\s on the Languages. Literature, and Keligion of Nepjd and
'"'"^ Tibet ; together with further p;i]irrs on the (ii-ography, Etlint>Iogy, and C-Ti-

nieree of those (jnuntries. Svo. Ijondoii, lleprint. 18(4.
noLLOWAY (L. ('.).— Buddhist nict-ltonk. 8vo., pp. 80. New York, 188<1.
H(H»KKi( (J.). — Himalayan Journals. Notes of a Naturalist in Bengal, the Sikkim nnd

Nepal Hinialavas.the Khasiii MounUiins, etc. 2 vols. With Plates. Svo. London.

18.'>4.
IIoWDUTH (Sir H. 11. ).— History of the Mongols frnm the 9th to the I9tli C€ntur\-. Part

I.:— The Mongols ProtMT ami the Kalinuks. Part II. :— The So-called "Tartars '"of

Jiussia an<i Ceutrii! Asia. 8v<i. London, 1876-SO
Hue (M.>. — Travels in Tartarj-, Thibet, and China, during the years lH44-5-(>. Trans-
lated from the French by \\. H.^zlitt. 2 vols., 8%-o. London ( ? 1850).
HuNTKH (Sir W. \V.). — A Comparative Dictionary of the Languages of India and Hipti

Asia. 4to. London, lS<f8.

— Statistical Act of Bengal. Vol. Darjiling, etc. London, 1877.

— The Indian Kmpire: its History. People, and Products. 8vo. London, 1882.
Hutu ((r.). — (ieschichti' di-s Huddliisinus in der Mongolei. Aus dem Tibetisi-hen dw

oJig3-mi'd nani-nik'a i i era usgege lien, uelMTsetzt und erlautert. Vol. I. : Vorredr.

Text. Kritische .Annierkungen. 8vo.. pp. x., 21H>. Strassburg, 1892.

Hor Ch'os Bvung. — (iesehiclite des Huddhismus. Tntnt. Xinth I/item. Conffitu,

OrJ'-iit., London. 1893.
Jarschse (H. a ). — A Tibftan-English [tietionary. With special Reference to tlie

Prevailing Dialects. To which is added an English -Tibetan Vocabulary. Svo-

eloth, pp. xxii,, 671. London, 1881.
Jambtei. (M.).— L'Epigraphie chinoisi* au Tibet. 8vo. Peking, 1880, etc.
KehxiH.). — <ieschi«'d('ni.s van JH't Buddhisnie in Indie. 2 vols., royal Hvo.^ halt' mh'-
Haarlem, 1882-4.

BIBLIOGRAPU 1'. 581

KXKN (H.).— Der Buddhismud. Svo., 2 vuls. Liopzig, 1882, etc.

— Uaddhanna Pundarika, or the LotuB of the True Law. Translated into

English, Vol. XXI., Sac. Books of East. 8vo. London.

— Thu Jataka-Mala, or Bodtiisattvavadatia-Mala by Arya-<;ura (Harvard

Oriental Series, Vol. I.). 8vu. Boston, Mass., 1891.
Kibcheb(A.). — China Munuinentis, qua tiacris qua Profanis, nee non variis Xatune et

Artis apectaculis, aliarumque rerum memorabilium Argumentis illustrata. Fol.

Amstelodami, 1667.
,^ KiBKPATBiCK (Col.).— An account of the Kingdom of Xepaul, being the substant-e of

observations made during a mission tu that countn* in the year 1793. 4to.

London, 1811.
K1.&PBOTH (J.). — Description du Tibet traduile du Cliinois, etc. Nouv., Jour. Asiat.,

Vol. IV., etc Paris, 1831, etc.
Knioht (E. Y.). — Where Three Empires Meet. London, 1893.
^^.^RiSHMA ^A. K-). — Account of the Pandit't Journey in Urt^at Thibet from Leh in

Lad&kh to Lhasa, and uf his return to India riA Assam. 8vo. Vol. 47 of Koyal

6e<^aphical Society, 1877-
KoBPPEN (C. F.;. — Die lieligion des JSudd/ui iind ihre Entstehung, und die Lamaitche

HierarcKie und AVrcAe, Vols. l.-Il., 8vo, Berlin, 1857-59.
Kheitnbk (Lt-G.). — In Femeii OiU-ity ^'ienna, 1881.

LjicotrPBBiB (Te&rien db). — Wfstem Origin of the Early Chinese Civilization, 1894.
^^^^-fcBwiN (Major T. H.).— A Manual of Tib<-tan. Being a Guide to the Colloquial Speech

of Tibet, in a Series of Progressive Exercises. Pp. xi., 17(i. Cahrutta, 1879.
LiLLis(A.). — Buddliism in Clu-istt!udum. 8vo., pp. 41U. Lcndon, 1887.

— Koot Hoomi Unveiled ; Tibetan " Buddhists." pp. 24. London, 1884.
Macadlay,— Report on a Mission to Sikhini. Calcutta, 1885.

Mackenzie (A.). — Report on the Tribes of the Xorth-Eastem Frontier of Bengal.

Calcutta, 1884.
Mabkham (C. R.). — Narrative of the Mission of <ieorg(^ Bogle to Tibet, and of the
journey of Thomas Manning to Lhasa, with ntttes, vtv. 8vo. 2nd edition. Londi>n,
1879.
Masx (Xabl;. — History' of Ladakh. J.A.S.B. pp. 97, rl. «tq. Calcutta, 1891.
' Mayers. — Chinese Reader's Manual.

fiKHAiLOOSKii (V. M.). — Shamaustoo (Sliamanism in Siberia and European Russia).
Translated in Jour. Authrop, Inat. London, 1894.
■ Monieh-Willums (Sirj. — Buddhism, in its Coniicctiou with Brahmanism and Hin-
duism, etc. 8vo., pp. 583. London, 1889.
MoNTGOHBKiB (T. O.).— Joumuy tu SliigatXf, in Tibet, and return by Dingri-Maidan
int<) Xepaul in 1871, by tin; Xativt- >;.vpIorer, Xo. 9. Vol. 45 of Roy. Ueog. S<x?.
London, 1875.
MuELLEU ^F. Max). — Tlie Dhamniapada, a Collection of Verses ; and the Sutta Nipata, a
Collection of Dirjfourst's; bcin^j two of the Canonical Books of
the Buddhists. Tianslatcd from Pali. Vol. X., Sacred B"oks.
8vr). London.

— Buddhist Mahayana Ti-xts. Sac. B. East., Vol. XLIX. 1894.
Xanjio (BuNYloj.— a cataloguf of tht- Chinese Translation uf the Buddhist Tripitaka,

the Sacred Canon of the Buddhists in Chhia and Japan. 4to.
Oxford, 1883.

— A Short Histfiry of the Twelve Japanese Buddhist Sects. Tokyo,
1886.

Oldenbero (Hekmann).— Buddlia ; liis Life, his Doctrini'. iii.s Older. Translated fmm

the German by William Hoey, J/..1. London, 1888.
Oldfield (H. a.). — Sketches from Xipal, Historical and Descriptive, etc., to which is
added an Essay on Xcpalesc Huddhisni, and illustrations of Religious Monunients,
etc. 2 vols., 8vo. Londtm, 188().
Ollivieu Beaurboakd ({t. M.).— Kaclunir et Tibet. 8vo., pp. I4i. Paris, 1883.
Otto and Ristnek.— Buddha and lli.s Doctrine. London, 1869. [Contains a biblio-
, grapiiical list.]

' Pander (E.). — Das Pantheon des Tschanatscha Hutuktu ein beitrage zur Iconographie
des Lamaismus. Konl, Museen, Benin. 4ti). Ib90.
Pemberton (R. B.;. — Report on the Eastern Frontier of British India. 8vo. Calcutta,
1835.
— Reiwrt on liootan. With maps. 8vo. Calcutta, 1839.

Fbejevalski (Col. X. M.J. — The Tangut Country and the Solitudes of Northern Tibet,
iH'ing a Narrative <»f Three Years' Travels in Eastern

582 APPENDIX II.

High Asia. Traiulated by £. D. Morgan, vith \is»
duction and notes, by Col. Henry Yiue, C.B. 2 toIi
8vo. London, 1876.
Pbwbtalski (Col. N. M.).~Reisen in Tibet. 8vo., pp. S81. Jena, 1684.
PuiNSEP (H. T.).— Tibet, Tartary and Mon^lia, their Social and Political Conditici,
and ttie Religion of Boodh, as there existing. 8vo. London, 1851.
— Kajbndra Lal MiTBA— Tlie Sanskrit Buddhiet Lit. of Kppal. CaJcutU, 18&2

Ralston (W. R. S.). — Tibetan Tales, from Indian Sources, translated from theUennu.

Shiefncr, with Introduction. Pp. Ixri. and 368. London, 1892.
Ramsay (W.). — ^Western Tibet: A Practical Dictionary of tlie Language and Custm

of tlie Districts included in the Ladak Wazarat. Lahore, 1890.
Reknib (Dr.). — Tlio Bliotan and Dooar War. London, 1866.
RiSLBY (H. H.).— Tribes and Castes of Bengal. 2 vols. Calcutta, 1891.
RiiTEB (C.).— Erdkunde, Vol. VI. Berlin.
-"RocmiLL (W. W.). — Cdanavarga, a Collection of Verses from the Buddliiat Ciooa
Compiled by Dtuirmatrata. The Northern Buddhist xemn
of Dhammaimda. Translated from the Tibetan of Bkabgrn.
Pp. Tii. and 244. 1883.

— Tlie Life of the Buddha, and the Early History of his Onfar.

P'roin Tibetan Works in the Bkah-hgvur and Bstan^igjut,
Witli N<»tices on the Early History of fibet and Kboten. Pp.
234. 1881.

— The Land of the Lamas. London, 1891.

RoEBD (O.). — Ricordi dei Viaggi al Cashemire Medio Thibet. Svo., 3 vols. Tarn

1881.
$ARATCANDRA Da3. — NaiTatiTo of Travels in Tibet. Calcutta, 1885.
ScBiBPNER (F. A.).— Tibetische Studien. St. Petorb. Bull. Hist. Phil. Vol. viii

— T&ran&tlia's Gescliichte des Buddliismus in Indien aia da

Tibetischen iibcrsetzt. 8vo. St. Petersburg, 1869.

— Herrn Professor Wassiliew's Vorrede zu seiner Rusaischen Ceb**^

setzung von Tdranatha's tieschichte des Buddhismus in Indi'^
Deutsch mitgetheilt. 8vo., St. Petersburg, 1869. Pam.

— Buddhistische Triglotte, d. h. Sanskrit-Tibetisch-MongoliadK)

Worterverzeichniss. Oblong 4to., pp. 73, St. Peteisboffc
1859.

— Kalacakra tantraraja, Handschr. aus dem Nachlasso des Ak>

demikers.
ScHL.ViiNTWEiT {K.). — HudiUiifni in Tihi-t. illustrated by lit^rarj* documents ami »*■
jf-ets of rehgioUK worship, with an account of the Buddhia
RVstems prt'ceding it in India. 8vo. London, 1868.

— Le Houddliisnie au Tibet. Pp. 292, 1881 (Annales du Mu»

Ouimet, tome 3).

— Ladak Gyal-rabs. Leipzig.

ScHLAGiSTWEiT— Sakveniiienski (U. von). — Das Kaiserreich Ostindien und die angmt

zenden Gebirgslander. 8v-o , pp. (ft
Jena. 1884.
Schmidt (J. J.).— Dsanglun, dt-r Weise und der Tlior, aus dem Tibetisclu-n iibereeM
una mit demOriginal-texteherausgegcben. 4to. St. IVtersbuia
1843.
— (ieschiclite der Ostmorigftlen und ihres FiirstcnhauBes Verfasst t«

H.'sanang Sset.**en. fSt. Petersburg, 1829.
ScHOPESHAUER (A.). — The World an. Will and Idea. Knghsh translated by Haldant-and

Kemp. 3 vol.-^. London, 1883.
Senaut (E.).— Ettsai Rur la I^gende de Huddha. 8vo., pp. 496. Paris, 1882.
~~*iNNETT (A. P.). — Esoteric Uuddhism. 8vo., pp. 215. London, 1883.

Survey of India Reixirts. Various. Calcutta.
— Tawnkv ((.', H.)— Katha .Sarit f-agara, or Ocean of the Streams of St<>rj-. Calcutta
1880.
Tbmpi.e (Sir H. and R. C.).— Journals kept in Hyderabad, Kashmir, Sikhim, andXeiaL

2 vols., 1887.
TuoTTER (Captain H.}.— Account of Pandit Xain Sing's Jouni. (in 1865, etc.). J. R

Gpogr. Soc, Vol.47. 1887.
Tduneu (S.). — An account of an embassy to the Court of the Teshoo Lama in Tibet,
containing a narrative of a journey tluougli Bootan, and part of Tiln-t 4to,
Lond. 1806.

BIBLIOOBAPSr, AND MUHAMMABAN MASSACRE, 683

^^Assiuxp.— See Wassiljew.

vnrAjDDSu. (L. A.).— Lamaism in Sikhiui, Part II. of Gazetteer of Sikhim. 4to., pp. 171.
Caicutta, 1893.

^^ASsiuKW (W.).— Der Buddhismua, seine Dogmen. Geachiclite und Literatur. St.
Petersbiirg. 1800.
— Le Bouddisme; ses dc^imas, son histoire et sa litt^rature. Pre-

miere partie : — Apergu g^nSral. Traduit du Russe par M. G. A.
Comme. 8vo. Paris, 1865.

"^yiiuoN (A.).— The Abode of Snow. London, 1875.

i^V^BiGHT (a).— History of Nepal. Cambridge, 1877.

'Ynu (Sir H.).— Cati^ and the Way Thither. Vol. 36. Hakluyt Soc. 8vo. London,

The Book of Ser Marco Polo. 2nd edition. 2 vols. 8vo. London,
1876.

Appendix III.

MUHAMMADAN MASSACRE OP LaMAISTS.

An interesting glimpse into the religion of Northern Tibet
during the sixteenth century, and of the Moghul holy war against
the Lamas of that period, is got from the Tarikh-i-JRaehidi by
Mirza Haidar, Dughlfit of Kashgar : a book recently discovered
. y^y Mr. Ney Elias, C.I.E., to whom I am indebted for the following
extract, illustrative of Muhammadan fanaticism. The work dates
to about 1546 a.d., and it is to be hoped that Mr. Elias' translation
of it will soon be pubUshed.

The general, Mirza Haidar, writes : " On the day appointed, I
approached the fort (of MutadSr in Nubra), and the talons of Islam
seizing the hands of Infidelity, the enemy were thrown into dis-
order and routed. Having deserted the fort, they fled in confusion
and dismay, while th^Musalmans gave them chase as far as was
possible, so that not one of these bewildered people escaped.
Burk&pa was slain, together with all his men, and their heads
formed a lofty minaret, so that the vapour from the brains of the
infidels of that country reached to the heavens. Thenceforth no
one dared offer resistance."

is

585

INDEX.

Abacas (of A^ka pil-
lars), 409.

Abbess, 233, 245, 275.

Abbot, 172.

AbhaeTarft (deva), 86.

Abhi-dharina, 159.

Ablutions (ceremonial),
214, 423, 445.

Abstinence, 134, 138, 445.

Abu, Mt.f 95.

Acala, 131, 364.

Acanthan, 338.

Acarjn, 538.

Act-force, 30, loo.

Adam, 226. ^

Adi-Baddha, 126, 130, '
348-

Adityas, 367.

Admission (to order),
173-

i£scalapiu3 (Buddlia),

353. 498. 509-
Afffhan fanatics and

Indiiui Buddiiism, 16.
Afghanistan, 8, 26, 197.
Agni, 367, 494, 496.
Apiostic views, 7, j 22. '
Ajan(a caves, 108, 128. 1
A. K., Pandit, 322.
Akanishtha (deva), 8;,

86. ^

Akasagarhha, 358.
AkHliobhya, 349, 350.
Alala. 356.
Alasaddft, 9.
Alaya, or pantheistic

sonl-basis, see Atnian.
Alchemy, 165.
AIIahalNul, 377. 1

Almanack, 458. i

Alms (giving), 135, 138.
Alms-bowl, 21 r, 212.

Alphabet (intnxUiced

mto Tibet), 21.
Altar, 294, 428 ; (offer-

ings),423, 425; (devils'),

299.
Alton Khan, 501.
Aniban, 2J4.
Anidd, 43, 266.
Amitabha (Buddha), ix.,

12, 127, 335- 336, 338.

347. .348, 349- 350;

(paradise of), 127, 217.
AmiUyus, 348. 352, 444.
Aniogha-pasa, 352.
Amogha-siddha, 349,350,

352-
Anirita (anibrasia), 87. ,
Anisuvarman, 20.
Amulets, 571.
Anabhraka (devft), 86.
An-agami, 136. ,

Ananda, 8, 108.
Aniltiiiaka, iii.
Ancestor- worahip, 375.
Anger, 109.
Am (title of nuns), 160,

170, 202.
Amccaiu, 11 1. 1

Animals (ransomed), 265 ;

killing of, 211, 213. !
Animism, 19, 26, 34, 55,

409.
Anitya, in. j

Antara-vasnka, 201. |

Aparagmlhuna.seegodh- '.

any a. ;

Apramtinabha (deva), 86.
ApBarns," 86. ,

Arahatiani, 105, 137, 376.
Archbishop, 187.
Architecture, 260. |

Arliant, 105, 137,376. ,
Arhatship, 137. •

Armenian Christians (in-
fluence of), 422.
Arrows in ceremonies,

445. 453. 553-
Arapa, 85.
Arupaloka, 85, 86.
Aryabolo, 356.
Arya-deva, 8.
Arya piila, 356.
Asani (bhrines), 307.
Asanasatya (deva), 86.
Asanga, 14, 141.
Ascension, feast of, 504,

510 ;(of Bnddha), 510;

(of St. Tsou-K'a i>a),

510.
Asceticism, 6-
Ashta mangalam, 392.
Ashta ratna, 393.
A^ka, 8 76 442 ; (gifts

of), 397 ; tpillHrs). 409 ;

(railing f>t), li.
Asoka (tree), 338.
Assembly -hair, 260, 282.
Astrology, 450.
Asura (Titans), 81.
Aava-ghosha, 8, 10.
Atapa-devft, 86.
Atisa, 35, 54.
Atnian (or soul), 76, 11 1,

112, 121, 126, 141.
Attitudes (•»{ finf;[e:-s),

ASe. 337.
Auspicious (days), 455.
Availuna, 162.
Avalanibana Sfttra, 98.
Avalokita, 15, 39, 356;

(f(mr-handwl). 229, 357;

(eleven- lieaded), 15,357 ;

(thousand -armed), 357;

(female), see Tara.

68«

A viiJukitei\'&ra, sec Ava-

lokita.
AvalauMLkiL, 69, 135.
AriitarA-LAiuH., 337.
Avici ()iell)» 1^5,
Avitiyil, no, 119.
Avnlift {»!evA), S6.

Baririn, 8, ro8, 541.
BaiiliuyB-kar-pu (oUro*

iiultijjv;, 20.
Biitk»rORko). 4j.
iifiituUatin, 29.
Bak^lii. 56. 502, see nUn

Uliikshu.
Haiti, 266.
Batia. 156.
Ban&nu, 134.
Ban<l>Ji, 171.
lJ:t[>u«in, 448. ua
liarUo (interval between

dcjitli anil ru-btrtli),

iSjirlmt. >tui)a, 345.

Biv^iulieU, ^39-

Batliiitt^ (curetnnnial),
214. 423. 445. sio; M
iniagte;. 424, A27.

HaU (if KiHiit lurk, 4,

BvadH, nee licuaries.
Bocouiing(of). 121.
licdiii'ij'u (Buddha), 353.
Bein^H (clauses ufj, loi.
Bol (treu), 394.
Bells iprAyor), 298, 475.
BBiLarcM, 134.
Beue*Lii:tion (f'iia-wa).

239. 245-305. 322-
Bcnciiciivu attitude {of

iiiiA^esf, 237.
"W-rkeley, 107, 121.

kwirh (VaiHAli), 10.
_31uigav-Ant 344.
Bhii|pivat[, 438.
Bliairava-v&jra, 62, 131,

J62.
Btiatsajyar&ja, 353.
Bliaiiiv, 156.
Blmm*lvaJH, 353.
Bluirliiit ['^taim,). 345.
Hhava, no, 117.
Btiavucakra, 109.
Uliuvunain, 117.
llliikfthi). 170, 213.
Bhikf^liniii, 160, 170,

202.
Bliimiiiitra, 31.
Bhrtga. 394.

INDEX.

Bhutan. 44, 226. 284,
;t«ect). 55. 68.

Blifikitii, 20, 23, 359.

Biimr-gynl-iH>

Biiuuni SAina, 353.

Birlb, 110. 117.

Birth-fltorietf, 101. 533.

Bi.s]in^t, 187.

BIprsih);. 2J9. 245, 306,
(attitude of). 237, (be-
fore f(»ud}, 214.

Blind (curing of), 550.

BihI (= TiNetj.

Bi>'llii (perfect WifMlom).

Bodbi-dharrua, 8, 138.

BiKnii-dniiiia, Hee BtMlbi-
tree.

Bodliisat (B>^idl)i8altvn),
10. I37;{ci:laitia!). 348,

Bodtilsatship, 138 ; (sU-

«es), 139.
Bodhi-tree, 6, 305, 343.
Bod-pa (= Tibelau).
Body (three - fold of

Buddha). 127, 347,

(lueifnrin). 127. *
Boj;le(Mr.), 2j6.
Buii(rcli^Mim), 19, 55.389;

(o|ipo^in>; Laniaisin),

29;(extoni).4i;(de«*UB),

27 ; (uriesta), 26. 34,

(futcrilice!!), 420.
Bone (tminpetM), 300,

493; (omanients), 483,

sec Skull.
Bonze, 171, 422, and see

lU.n.
BiKtks (sacred), 60.
Bowl (alitiK), 211, 212.
B'.v-pupil, 173.
Briihina («(m1), Ss ; (hea-

veuA of ), 86.
Brflhmanatt, 6.
Brfibniatii gcc«c.30o,409.
Brflhmanism. 6. 17.
Bram-Ee = Bnihtnan.
Bre-pung, see De-pong.
BritjHun, 23, 359-
Bri-kung, see l>i-kung.
Brom Bakflhi, 36,
Broni<i»n, 36.
Bruima, aee V"g-p»'
Baddha, see bakva Muni;

(coming), Hee^Iaitreytt.
Btiddha.s, 123, 342;(cero8-

tiaJ), 12. 342; (Prat-

yekft), 123.
BudfUia Caydk ^, 305 ;

leiiiple, 1 1 Urauing at)*

11.

y>..,i.?t i-.i

i.

>->us|.2}|.

Buruil. 7, ^3. 42a
Buriat (tribes), 41* 43.

2S2, y;z,
Burma. 8 : {g^Hlsi, 365 {

(MaftAynnaKlenteotin).

123. 142, 476 ; (luonkH

a^si;liiNilnia"iti?nt). 566 ;

(prayer aiiurt). 409.414:

(sacreii plays), 527, 541.
Burnt -offering, 432, 533.
Bu-<tbm, 20.
Butan, see BhoUn.
Buttet (candl0>.i, 396,

liaa-reliefR, 259.
Byara-pa, 355.

Caitya. 261.

C)Uw(is, 219, 223, 297.399.

429. 449-
Cakr*. 390, 393.
CftkrariLriin. 3891
CaJmidiiT, 454.
Candle-*, 296.
Candra-i^upta, 575.
Caudrakirti. 36, 139, 378.
Canon, 12, 54, 157;

(Nepal we), 159; (Sott-

thernj, 10.
Canopat (star), 5ta
Canopy, 295,
Cap» (of muiiksj, 194; (of

nan^), 199.
Carilinala, 187.
Carproceitsion, 313.
Cachedrnli, 287, joa
Cats, 520.
Catur - m ah&ra ja kAyika.

84, 290.
Cauldron, 533.
Causal nexus, 105,
Uaujiatiou, eliain of, 105.
Cave (Iioriiiitage*i), JJ4.
CelehnitionH, 434.
Celibacy, 193.
Ce meter v-dw-eUei-, 381.
C^notaplui, 262.
Ceaser, 333,
Ceremonies, 313. 430.
Ceylouese Buddbiam, 9^

123, 142. 47<>; (cere-

nioD i al union and

f etisbefl in,^ , 446 ; (rice

imaifo*' in), 329.
ChaliTu;^, 201.
CiiaduYatantk, no, ns.
Chag-dor, jjS.

INDBX.

587

Chsg-na dorje, 3;6.
Ghag-wa (hand- blessing),

^.^39. 245. 305. 322- . .
Cha^z i-pH = 4-hanaeu.
Chain of Causation, 105,

Chaitya, 261.
Chaliee-cnp, 22q.
Chain|ia (Baddha). see
Maitreya.

Cbam-pabi Ch'tt-na, 128.
Chana-durje, 336.
ChangachelliuK, see

Song-na-ch'oling.
Changes in Buddhism, 9.
Ch'ang-skjira, 243, 232.
Chttn-rassigj see Ava)u-

kifca.
Charity, 138, 308, 493,

566 ; (by words), 133,

146.
Cliarma, 387, 571.
Chase of Scape-goat of

ill-lack, 512.
Chechuling, see Ts'e-

chW-ling.
ChemiTing, see Tso-mo-

ling.
Chenresi, see Avalokita.
Chetang (inon.). 412,576.
Chiamdb, 278, 577.
China, 8, 20, 43, 247.
Chinha, 341.
Ch'i-fier, 188.
OhtD-lab, 176, 434.
Chinsreg(burnt oflering),

432» 490. 533-
Ch i> (= Dlianua), 132,

156.
Ch'opa. 434.
Ch'fii-de, 255.
Ch'oikyong, 363, 477.
Oh'O-ie, 186, 477.
Cli'o'K'ang, see Jii-k'ang.
Ch'orten, 262.
Ch'oa - kyou (demons),

363, B»»rcerer8, 477.
Choir-master, 188.
Choni-dan-diiH (Buddha),

344-
Chong^'u Sewang, 512.
Christian (niiracle-mon-

gerin^), 307 ; (relic-
" worship), 318; (ritual),

422.
Christians, Nestorian,

inilaence of. 421.
Christmas-tree, 81.
Chronologv, Tibetan, 20,

397 ; (table), 452. 575-

Chryse, 36.

Churauiaiii, 263, 343.

Church, 169, 287.

Chutuktu, 232.

Cinha, 341.

CintAinanl.

Ctrcuni ambulation, 287,

420.
Clairvoyance, 477.
Clapping hands, 486.
Clergy, see Order and

Hierarchy.
Clock (water-), 218.
Cloister, see Monastery.
Clothes, 200, 511.
Clothes of images (nab-

ze), 424.
Colleges, 178.
Colossal images, 320.
Colours, 131, ^zy.
Commandments, 134,
Commentaries, 164.
Conception (festival of),

503-
Conch-shell (trumpet),

298.
ConfoMion, 160.
Consciousness, 1 10.
Conteinjilation, 13S, 141.
Continuity (of becoming);

112.
Corea, 8.
Cfwriudogy, 77.
Costumes, 200, 511.
(,\iuncil (great), 9 ; (of

Kiijagriha), 159 ; (Vaia-

uli), 10 ;(Kanishka), 9.
Country-gods, 369.
C«urt-ceremonies(atLhfl -

sa), 322;(atTashi-lhun-

po), 321.
Cow-gml, 404.
Cowls, 195.
Creed (the Buddhist).

105, 133.
Cross, 30, 389.
Crossing (oneself), 423.
Cudu-maiii, 263, 343.
Cycle of Life, 105,
Czar, 167 ; (a** the goddess

Tani), 359.

I>aba (a monk), 178.
Dab-chad (magical fig-
ure), 153.
Dah-Iha, see War OcmI.
Da-dar (arrow), 445, 483,

Di'igarbha, 262.

I)ftgger (necromantic),

^445.483-
Dagoba, 262.
gag-po, 33°.
Pah-dai- (arrow), 445,

^4^3. 553-
IMh-pcm, 553.
Dai Koko, 368.
Dakkinl, 1 29, 340, 366, 562.
Dalai L&ma, 39, 227, 305 ;

(Hat of), 233.
Da-lha, 88, 374-
pamaru, 48.
Dam-c'an, 371, 382.
Dftna, 138.
Dance (devil), 34, 477;

(Hon),539H8acred),5i5.
Dante's Inferno, 93.
Dapung, 63, 269.
I)ara Eke, see Tarn.
Darc'og. 410.
Darjeehng. 358, 288, 370,

430-
Darsana {ta-vxi), 61 ■

Dartya, 99, 369.
Darwinian descent, 21.
Dasa bhami^vara, 139.
Dasa-^ila, 134.
Daughters (of Mflra), 6,

109.
Days, names and ayni-

Imls for, 455.
De, see Dre, 494.
Death, 100 ; (god of )^ see

Yariia ; (ceremonies),

488.
Debani;, see De-pung.
Deb-ruja, 242.
Decalogue, l^.
Deer (lord ot), 134, 360;

(masks of). 531, 537.
Deer-park, 134.
Degrees, 185.
Deities, 324.

Delhi (Hastinapura), 552.
De-lok, 100.
Dem-ch'og, [63, 363.
Demerit, loi, 567.
Demo-joug or Den-jong

(Kikhim).
De-not Kum, 139.
Dej>a-raja, 242.
De-pung (monastery), 63,

189, 226, 269.

Der-chok, see (Darc'og),

410.
Der-ge, 159, 202, 278.
Dewent (from hejivt-n),

50J, 510.
Desid, 40. 240, 253.

588

lyDBX.

I>e«ire, 109, 110, 116 (see
Milra).

I)e-»ri(l. 40. 240, 253. 577.

Destiny, 30.

Ueva (gtHlx).

Deva (iiionk), 8.

Deva-cliun, 127, 139.

Deva liika, 87.

Dev (she iJevilt, 364.

Devils, 93, 99, 2^-,-^, 369 ;
<dance), 34, 477 ; (dis-
ease - causiii;^), 405;
(exorciHinjr), 3^,9, 494.

Dc'-ivji-eliari 27, 139.

De-iva z"uu ^54.

De^7;m-fi'e^:|»a. 345, 353.

Dliant^k fskv^inki, 134.

DliiLiiiriffi. [hm1(1.> 162.

DIuina, r_i8, 493.

Dhiiusi, Naudft, 393.

Dhfiraiii, 141.

Dhariti'i (iiinthor-earth),

Dhai'jiiat i^j.
Dluirjua-eakf-a, 337.
DIiRiiim'ka.vrt, 127, 347.
piiainia-kitti, 30, yj>S.
Dlmriiifi-iiailB, 162.
DhRrina-i»Ala.H (devils),

363-
DliiU'tiia-rrij;U<it'IMiuiiit]),
226, 233,242.(«tf Lhasa, ,

Dlianiiaiii'ila, 377.
Dhaniirt saipa, 320, 497.
Dlianiiasoka. 8. yi~>, 39S.
I>hatii-j,'arlplia, 144.
Diirita-ia-^Iiiia, 84.
Dhyana. 136. 13H.
niiyanilintllii^ais, 130.
Dhyaiii - Itiuldlia-i, 130,

jjij. 349-
Dialwiic, I1S4.
IHakrU (Itinlillia's .-er-

iiioiis ill I, 151;.
DiaiiHiiiil i-imieil), 352;

(llirmu'i. 305, 344.
Diri!. 46(). ilcatlndj, 512.
Oirt tit Laiiijis. 225.
IJikiiiijr iiimiia.-.t.}, 38,55,

'x;. 276.
Diiia c'ariya«a. 51 1.
Uin--iM.ii;3.
l>t]>Hiiikara. niiilitlia.345,

, 5"-

Diltatiikara (iiiuiik), 35,
see Alisa.

IHj.a-ii.iiii-M'I, 35^1.

DiM-iplcs, 37(1 (the Six-
teen), 376.

Di^ipline, 187, 192. 1

DiFfi^A^ f^9ute<lit^■< for), I

401, 405.
Divination, 450 ; (by

<'ariU),46^ : (ItylieatU),

465; (by ilice, 466),
Divisidiw, 54.
DivvavaUana, 108. |

D.\ 159.
D<K'trint^ 132.
DoirrasdestruyingmonH. , .

282.
Ddgs ( meteiiipftyehofled

men) 567 ; (bite charm),

406.
Dnj iang J59.
D)d-kar. 359.
Dol-ma, 358.
Do-ma. 358.
Du-man;;, 163. ■

Pf>in't>akslii. 36. ;

Domestic Lainaium, 566.
nMiti-t*>n» 36
D(-n-je tVajtfti, 298, 341 ;

fch"aii).352;(dan),305;

(diin-z'i^344,353:0'a- ■

je).62; (.kyil-duii). 335 ;

(It'trs), yjl, 1^2; '(lo-

jMiii), 293 ; (p'aji-mo), ;

233, 245.275;(sem-i)a).

352; ((aki, 55, 73. 277.
Diir-ma, 297.
I)ia;,n>n (tliiiiider), 395.
Dra^'-po. 330.
I>ra--s'<;'. 330. I

Drama, 539, {Iturtnese),

54J-
Dia-pa (iiKMiks), 178.
Drawiiij?* and|»aiiilings,

. ::39-

l)ics;,(iiioiiasti('}, 194,200.
Ihil-tm (Imil), 2.hS, 341.
Di'i-itied kuii-(lan (Ju-

fika I'lay), 540.
Drink (tea), 215. (spiri-

tuuus), 225.
Dri-za, 84, 367.
Diiijfs (mystic words as),

401.
Diiiiii (sacred), 48, 300.
l.>so;,'-cli"en, 47. 72 : ;a

monk), 47.
I>.ii)-cirL'n, 37S.
Duck (llraninanii, 200,

4o<j.
Diid. 93. 99. 3^>3. 3^^>
lUiti l.>nl»-jiul, 153.
Diidlsi (alll!lro?^la). 87.
(»<i^'-i.a (sen). 55. 66. 68.

242 ; (-southern), 55.

Du-k'aiii|; (assembly hall),

260. 287.
DtikkUa, 1 1 1.
Dnk-j»a, see pu;;f-p.i.
Dul-va, 159.
Durjtii, 129, 364.
Dur-k'rtMl (graveyard

ghouls), 537.
Dyaus-pitar, 356, 367.
Dying, 100, 448.

Earth (RpiritA), 344; (de-

tiMms), 4S4.
Eating charm*.. 401.
Ec^taLic state, 128.
Ediicatiiin, 1 73 ; (of laity),

566.
l^KK^ (on altar), 423.
V'&i^ 100, 112, 121, 124.
Eightfold (path), 133;

(division of relics), 306;

(division of gods), 366,

369-
Eknilbhava. 112.
Elder (monks), 174.
Election of Grand Uanuk*.

246.
ElementH (five), 453; (of

Irndy), 263
Elephant (white), 390:

(ei>is(Kle). 337.
Eleven -headeii Avalu-

kita, 15,357.
Etiiuiiatinn, 547.
Eiinic<.Lcielej3, 109.
EiiiLmviii^nts, (-^4,
Kiiorj^V fteiiiLiltl. 129.
P3ntrance t*! order, 171.
Epidemic (remedie-* ton.

40V
Established Cliurch, 54.
Ether, 77. 264.
FUhies, 119, 132.
Eucharist of La iiaisiu.

Euroi>e (Lfimaisii) in). 9,

282.
Everest (Mt.), 371, 43a
Exaniination(eanitidate!)'

orders), 182; (pliysical).

^7^1 (for der^rees) 1S2;

(test lMM»k.sj. 174. 183;

(of (irand Lama), 216.
Excrescence (on skull).

343-
Exercising death-devil.

494
Exoteric Hmldhisin,

128.

INDEX.

589

. Expiring breath (exer- '

cue), 145-
ExpaUion from Order,

192. I

Eye (bestowing of), 550; 1

(thousand), 357.
Eye-shades, 306. !

Eye-tooth of Bnddlta,

318.

Fa Hian, 551.

Faith (salvation by), 12,

„I46,.<53. 499.

Familiars (spirits), 374.

Family culK 372. 566. j

Fan (palm-Ieaf), 195. 1

Fan (tribe), 33.

Fasting, 501.

Fatalism, v>, 567.

Father (title uf Jnpiter),
356, 487 ; (title of La-
mas), 566.

Features (of Buddlia).

343 ; («^ gf>*i'*). 333 J ("f

demons), 334.
Feet (of Baddlia). 3^5.
Festivals, 5oi;(montlily},

502 ; (annnal), 50.
Fetishes, 23S. 446.
Fig-tree (sacred), 343.
Fifigree work, 572.
Fines, 193.
Fire (sacred), 296.
Fisli (ransoming), 44S.
Five (groups of), 347, 397.
Flags (luck or "prayer"),

409.
Flames (front head). 343:

(enveloping boily), 337;

(in hell), 93; (thirst as),

97-
Flesh (sacrifice), 495, 529.
Flower-ofFering«,297,425.
Flowei-s (conventional

forms of), 339.
Flux (life as a), 121.
Flying-horae, 390, 410.
Fo, see Buddha.
Food offerings, see Cakes,

OhlationH
F«iOtprints, 392.
Foretelling, 458.
Forms of prayer, 435.
Formula (of causal ncx-

*i8), 105; (apells for n>s-

ary), 150.
Fortune-telling, 4^8.
Foundation of iHiildings,

259.

Four paths, 133.
Four trutlw, 132.
Frog (three-legged), 456.
Full moon (day), 501.
Funeral (rites), 488.

Uah-dan or Gah-ldan

( monastery), 61 , 1 89,

268.
Gah-rab dor-je, 73.
Gambling, 470
Games (m chance). 465.
GandhOra, 14, 517.
Gandharvas, 84, 367.
Gandhnla (temple), 305.
Ganesa, 36S.
Gafbha, 260.
(;*arland8, 297, 425.
Garlic (forbidden to

monks), 225,
Garma-khia, 272, 477,

481.
Ganida, 81, 367,387.
Gatha, 162.
Gati, loi.

(lautama, see i^akya,
Gayn, 305. 344.
Ge-dun (clergy), 169.
Gedundub, see Gedun-

gruh."
Gednn-grub, 38, 63, 230.

233-
Gedun-gya-ts rt, 233,
Go-k'o (otticcr), 188. 193.
<ie-Iou (ordained Lunia),

171.213-
Gelon-ma, loo, 1 70, 202.
(Jelong, sec Gelon.
i;elug-pa (sect), 36. 38,

54. 59-

Gonen. 171.

Gimii, 367; (local), 371.

Gc-K'e, 185.

Gctsi'ul, 171.

Ghosts, 498.

<;ifts, 138, 398, 493, 566.

(iir)rgi, 2.
i Ghicier (torture), 95 ;
(fjnda of), 370.

Goblins, 369.

Godhanya, So.
' Gods, 86, 324.

Golden-fiali, 393.

Gniiipa (moniwtery), 255,
! 287.

Gon-po (devil), 365.

Gorakhas, 33, 578.

Gorakhutli, 292.

Go^irsha, 394.

Gobama, see $akya.

Gnices (bef<»re meat and
drink), 214.

Grades of mou khood ,171.

Giiiin, consecrated, 323,
488.

G rand Lftma, 37, 2^3.
303, 305 ; (li'tt 01 Dalai),
233 ; (Tashi Ihunpoj,
235 ; (Sakya). 241 ;
(tjrgya), 240; (Bhotan),
226, 242 ; (reception,s).

321.
Greek art-influence, 13.
Gridhra-ku^, 161, 377.
Grol-ma, see Tara.
Grub-pa, 141, 152, 378.
Guard ans(supernatural'),

369, 374.
Guhyapati, 61, 352.
Guilt-offering, 449.
(Jnjarat, 80.
Gupta characters, 22.
Gur-gcin, 70.
(iiiru Padma (or Kimbo-

ch'e), see Pa<lma-sain-

bhava.
Gusri-khan, 39.
tiya-jin, see Indra.
Gyal-ch'en, 84, 290, 5^8.
Gyal-giin rimpo-ch'e. 235.
(Jyal-po (king - devilfl),

369-
Gyaltnan (banner), 408.
Gvalwarimpoch'e, 39,

"228.
(iyamtshn, 227, 233.
Gyantse (incm,), 278, 317
Gyc-bo ((;yul-po). 369.
(iyud fTantra), 129.

Plair (of Budda)j 343 ;
f tonsure of candidates),

179-

Halo, 318. 337.

Haiile (nioujistery), 283.

Hanumun, 19.

Hare, in moon, 102.

Hariti, 99.

llai-sha-Viirdbana, 20.

Hartniann, 107, 121,

Hast i ml pur, 552.

Hustings (Warren), mis-
sion of, 236.

Hats, 104; (red), 68, 7S,
195 ; {\'ello\v), 61, 195 ;
(bljK-kj, 61.

Hava-grlva, 62, 164, 3O4,
529.

590

rUDEX.

Heart (the sacred), 147.
Heavens, 84; (Brahma's),

86;{Indra'sK85, 87. ,
Hells, 9o;(c«>Id).95;(hot).

93-
Hemis (nmnastery), 282;

(playaJ.). 521, 528.
Heraclitua, 121.
Hercules, 374.
Heredity, 100.
HeriiiiU, 223.
Henika, 51,131,496, 530. '
He-v.ijra, 131, 363-
Hexagrams, 456.
Hierai-chical Buddhinni, ,

227. I

Hierarchy, 227; (female),

226.
Himavat, 19. |

Himis (inon.). 282; (play I

at), 521. I

Hina-yana, to, 123. {

Hindu (mythology), 76. ;
History, nebulous, x., j

19.
Hiuen Tsiang, 15, 19, 26. 1

56, 108, 307, 330, 338. I

501. etc. j

Hohlighan, 232. \

Hodgson (Brian H.), 12. ;
Hog (symbolizing stu- '

pulitv), 109. ;

H.tlies "(the three). 388,

390. ;

lluly (lays, 501. I

Holy pbiys, 515.

Hfily-wiiter, 298. !

Hoiim, 432, 498, 533. I

Homeric views, 367. |

Hitnouring persons or j

things, "287, 420. ,

Hor tribe (Turki). i

Horn (oxorciser's), 488. j

Horoscopes, 459 ; (an- .

nual), 460 ; (spefial), \

48 1 ;(ileath), 4S9. I

Horse (ciir celestial), 32; !

(dragon), 410; (flying), ]

390 ; (Hags), 409. I

H(.shang, 31. 37S. 534. j

Hospitals, 269. j

Houris, 86. 1

Houses (of Lilin.as). 260; I

(god of), 372. I

Howling ilevil-dancer, |

477-
Hri, invocation UtAvalo-

kita, 147.324,402.
Hsuan-chuang, see Hiuen
Trtiang.

Hublighan, 227.
Hue, Fere, 2. |

Haip, rayHtic ejaculation.
Hnman (bones), 300. 483.
493 ; (sacrifices), 51b, J
518. 1

Hung, see Hum. 1

Hunterianspelling.xviii. I
Hutuktu, 232. I

Huxley on Kanna, I03. |
Hwa Shang, 31 , 378, 534.
Hymn-book Mcore, 433. 1
Hymns (to Tara), 435;

(to Trinity), 439.
Hypnotism (self-), 141.

Ichneumon, 368, y/y.

Iddhi, 128, 141.

Iddhi-p&da. 141.

Identity {personal}, 112,
121.

Idolatry, 12, 13, 15,324.

Ignorance, 105, no, 119.

Illusion, 7, loi, 107, 121.

Images, 13, 15, ^i, 324;
(colossal), 320;(insignia
of). 341; (self -created),
292, 304; (stone), 278,
339; (union with), 446.

I mage- worship, origin of,

U» 324-

Incantations, 141.

Incarnate deities, 40.

Incarnate Lamas, see Re-
incarnation.

Incense 222, (butter),
-»-)■»

India (origin of Buddh-

istii in), 5 ; (olianges),

9 ; (expulsion from),

16.
Indian (gods), 76, 367;

(tiionks), 370; (shrines),

305; ( ? VeiUc charms),

401.
Individuality, 112, 124.
luflra, 86, 356, 367; (as a

Yiiksha), 369.
Tiiduction-ceremony, 178.
Inferno, 90; (source of

Dante's), 94.
Initiation, 178, 18^.
Inspimtion (physical in

V«.ga), 145.
Instruments, 2^, 300.
Intercalation ot days and

nu>nths, 454.
Investure, i/S, 1S5.
lo (g<«l(less), 373, 404.

Irdhi. 128, 141.
Iron-tower (in & India).

15-
Ubta-devata, 152.
Islam, 16, 387, 383.
I^vara. 141.
Itinerancy, 211, 2IZ.

Ja, see Tea.
Jacob's ladder, 51a
Jagann&th (idol cor), 313
Jainism. 4, 339, 424;

(saints), 389, 393, 39?-
Jai-yung, see Mo&jn^
J&landhora, 9.
Jalendra, 36S.
Jambhala l[god), 151. 36S.
J&mbu tree, 8a
Jainbudvipa, 80.
Jambu-ling, see Jamba-

dvipo.
Jani-pa, see Maitreya.
Jam-yang, 355.
Japan, 9, 27, 136, US.

327.

w

Jar&marana, no.
Jatakas (former birtbi),

loi ; (as plays), 533.
Jati, 110.
Jengiz Khiin. y^.
Je rm-po-ch'e, see Twu-

K'a-pa.
Jetavana, 135.
Je-tsun dami)a, see Tara-

niitha.
Jewel (the three), 33. 388.

390 ; (wish -granting'.

544.
Jig-ten-ba ( = worldly).
Jina, 130, 267, 336,349-
Jizo, 345.
Jfiana, 138.
JoU, 263.
Jo-naiij 55, 70.
Jong-ni, 49.
Jo-rin-po-ch'e, 345.
Jo-wo-k"ang (cathedral),

23, 281, 300.
Judgment of dead, 91,

II3-
Jugglery, 476.
Junior monks, 177.
Jupiter, 86, 356. 367;

(planet), 45 1 ;(Pluvms).

269 ; (thunder - boU^

27; (heavens of).
Jyoti, 263.

INDEX.

591

266. I

•pa (sect), 36.
an(Kab-cha),i86.

"'-!»». 36. 54. '

Tir (canon ), 1 57. |
o, 129, 366. 429, I

1,254. I

i(moiint), 19, 78,80. '

see Kesar. '

kra, 15, 131, 163, ,

BTi, 129, 334. 364, I

-tha, 151,363.365,

tra (hell), 94.
4. 129, 131, 334,
537- ^
mng, 284.
a. ^, 544.
k (Tartara), 9, 42.
76, III. I

tree, 86. 1

eastern Tibet). j
84. I

a-8ila, 31. 1

loka, 84.

«'an, 189. !

a-muni, 346, 351.
linjunfja (nioun- !
» 49» 370, 430 ,

i, 366, 429' 562.
O'ur, 157.
i'ag, 221,477-
ika (Kanerkes), 8,

, 108, 573-

r, 157.

o (an abbot), 172.

107.

^. 341. 353. 363- \
vafjtii, 541.
tt-jm (sect), ^5, 63.
, (act-force), xviii.,
00, 106. 222, 567 ; '
dey on), 100. |
. (sect), 45, 52, 55.
,-b.ik«hi, 67.
.-kya (nion.), 272, '

(oracle), 481. 1

.-nmrsa, 57. ,

flhar (mon.), 272, '

(oracle), 481.

?-P'^. 55; 7Z- !

18 (astrolo;^'}'), 450. I
a, 356, an<I see ■
[okita. I

pftiii. 356. \

ar, 5S3. I

Kashmir, 8, 11, 26, 163,

377-
K^-tub-je, 50.
KA^yapa (Buddha). 346;

(monk), 8, 346, 350.
Ka^ak, 269.
Kann^inya, 349.
Kavoc'a (aitiiilet), 148,

401, 573.
Kendiilin^ (Kan dti-liin^'

ninniu^tery), 253, num.
Ke=9ftr iKini,'), 30, [67.

47».
Kevalatma, 76.
Kha*ba-c'an( Himalayas),

19.
Kliakkarn, 211.
Khalka (TarwrR), 70.
Khuhn, i6j.
Khartilha, 114.
Kliim-jMi iabtM)tK 172.
Khas jfc'rulije, 59,
Kliirt'ii>r ch isrten, 315.
Khatman(,lu ( K 'o-b»in ) ,

3»5-
KhfltvAiiKa, 341.
Khecara, 366.
Khorlo, see Cakra.
Khoten, 44.
Khri Srong de-twan. 24,

245.
Khrmla, 132, 334.
KbruM-H()l, 448, 502, 510.
Khublai Kban (king), ^y,

227.
Kublaighan ( incarna-

ti<niHf, 233.
Khutiiktn 232.
Kilang (riinnastery), 384.
Kiiichinjnng;i, 49, 370.
Kings (4 guarilian), 84 ;

(5 Kreat), 369, 477, 538.
Kninara, 367, 552.
Kirghiz, 43,
Kitclj.;!! (^riRl). 373, 404;

lUHina'^tic:' ig
Kn<)wledge (true), 133.
Kul>riI>}ii«nlii,37.iM'ayof).
Kuko, Dai, v^-
Koko-Nor, 227.
Kiincli' <;;gyrt.l|ic»i
Kn[i-('li"(>^,'-HHiiii (the three

(Jems, »4_'t> Triratiia).
K(M)t Iloonii, 129.
Krakii-i'f lijundnj 346, ^U-
Kra.Hhi-LunjH>, see T^t^n i ■

Ibtinpo.
Krir*hna, 378.
Kro-bo. 332, 334.
K'rcKlha, 332, 334, 438.

Kshatriya, 390.
Kiihitigarblia, 181, 345,
,,3,58-

Kshitipati, 358. 372.
Kn (hee body an(rimage\
Kablat Khan, 37, 227.
Kuchar Khanpo, 323.
Kuku Kliotun, 43, 282.
Kuku Nor, 227.
Kuniurila, Brahmanical
opjwment uf tiuddhism.
KuiiibhanJiii, 84. 365,
KUTnbiim\ 15S, 280, 577.
Kun-de-linL', 353.
Ku-fier, rS8.

Kun-gah-wi^HeeAnanda.
Kan tii-jtari-i«i, 349.
Kurim, 449. 521,
Kuril, 80.

Kurun (or Urgya), 2S1.
Kusliok, 332.
Kuai-nagara, 307.
Ku-fiVjk, 332.
KiicLla letters, 22, 149.
Knvern,, 36S
Kwan-non, 249, 356, 359,

Kwan-she-yin, 356. 359.
Kwanyin, 249, 356, 359.

t'^^f" ■■
Kyab-gon, 244.

Kye-Iang (nionast.), 384.

Kyil-k'or, 319.

La-brang(rtion.),258. 512.
La^lfik, 43. 171, 265. 282,

(mystic play), 521.
Lftgna- Dorje", see Vajra-

pani.
Lahi'il, 284.
Laity, 170, 566.
La-lc'ang, 287.
Lalita (posture), 336.
Lalita-viHtAra, 162.
Lama (meaning of

word), 28 ; (the llrst).

29; (order), 170; (num-

Jiers), 41 ; ((Jrand), 226.
Lama Vuru (mona.st.),

283..
hainaiBin, 17, 19, 30, 41 •

(refomiatHm), 36: (sects
of), 54.

Liuiias (order of), 169.
Laiiiaseriew, 255.
Lain-de, 57.
Lam-diin (sgnm), 57.
Lamps, 296, 398: (festival
of), 511.

392

ISDKX.

Lam-rim (dogmatic l»y
Tsou-K'a-pa), 57.

Lafica(lettei-s), 149.

Lai'i-daniia, 34, 54 ; (as-
sassin (>f), 530, 329.

Lanka, see Ceyl'>n.

Lanterns (feast of), 511.

Lajicha (cairn), 283, 283.

La])is lazuli, 81.

Lares*. 215. 48-I.

Lntsun Cn'euilw, 45, 55.

Law, see Dharma;(true),
126.

Lay-brothers, 170.

Lavmeii, 170. 566.

Leii, 28 J.

Leiwhas, 285. 286, 379.

Letten* (Tibetan), 22,

149-

Levitatiun uf body. 128,
141.

Lha (inxls), see Deva.

Lha-k'a (sorcerer), 482.

Lha-k'an, 287.

Llia-niayin, 81.

Lha-mo (she-devil), 334,

Lliasa(Dauie). 23; (catiie-
dral), 23, ioo;(Potala),
229 ; (red Iiill}, 229, see
Marpo-ri ; (vicar apos-
tolicus of), 2.

Lhato (cairn), 2S3, 285.

Lha-L'o t"o-ri, 19.

Lliatsuu CliVn-bo, 45,
4S. 55: {intniil. Lixni:i-
i-'iii to Sikhini). 49-51.

L!ic-.-l)iij,'-l.a(swO, 68.

LiI>:ition to devils. 215.

Litiiary. 168.

Lici'havi trii»f, 19.

Life, 102. (elixir of), 81 ;
((Hoinal 1,443 : (ransom-
ing). 2(}^, 44S.

Liriiim irilie,, 4S4.

Lin;; {roval monastery).

r.-5> ' . ,' I

Litiijii {othM'irii.'todevils), ■

423. 4:!S- 483-
Lin^'-k;i. 423. 483. 532.
Linn (iiillar-i), 409, 4(4;

(posture). 343; (tlironel.

33^'' 343;l^'"'L'fil), 151,

3S<^- 379-
Ijtatiies, 444.
LiliTiiture. 155.
Litur;:y, 444.
Living',
Ll-yul. 44.
I-ol)-nor, 393.

LOb-pJm, 1S8, Bee Padma-

sanibhavo.
Lob-ta (school), 260.
Lob-zang tak-pa, see

Tsoii-K'apa.
LiKiatiili, 350.
L6-Dug-pa(sect), 68.
Lokantarika, ^.
Lokesvara (princes), 333.
Lok-pal, 84.
Long (dragon), 410.
Lo-iHin, 188.
Lo-tsava, 1H7.
Lotus (symbol of jierfec-

tion, etc.), 338, 339. 388;

(birth from). 86. 381.
L<>ve (brotherly), 1^.
Lo-zang,8tie Tsuu-K'apa.
Ln , see Naga.
Lu-"bum.
Luck (ill), (scapegoat of),

512.
Lucky days, 455, 457.
Lung-ta, 409.
Lungtog Yam-Thso, 233.
L'un-se ( Iregging-Uji^l),

211. 213.

Lust, 109, 115, 119.

Mridliyamlka (schools),

n, 124.
-Ma(Jros(^r!il-gro),266,376-
Mii;;i, d(K'trine of, 394.
-Miigic-cin-les, see Man-

dala, (-sentences). 142.
Magic (sympathetic). 401,

404. 446.
-Ma-gom, 74.
Muguta (stiip-i), 315.
.Malia-deva, 151,363.537-
Maliri-jraaka, 540.
Mulia-kala, 151,221,363,

365. 537-
Maha-Kasyapa, 8, 159,

160.
Maha - Maugdalvavana,

8. 98. 108, 376."
Malia-purusha, 129.
Maha-parinirvuiia siitra,

162.
-Maharajas (of (luartcrs),

.Maharani, 364.
.Maha-raiirava (hell), 95.
Mahfi-siu'iLrhika, 10, 123.
Maha-sidrlha, 37S.
Malia-sravaka, 37S.
.Maha-stliavira. ^y8.
-Mahatma, 3,

Maha-ntpann&, 72.
Maiia-vEj^ra, 123.
Mihil-yana doctrine, 10.

„"4. IJ7-
Mahoragas, 367.
Maitreva (Buddha), 122,

,.320.355-
Maitri (love), 136.
Makara, 391.
Maknt-i btupa, J15.
Mallas, crested StApi ul,

3'7-
Muraaki, 350.
Manio (she-devils), 370,

383-
Manasarovara, 266, 376.
Manch a (dynasty }49, 254.
Manchuria, 43.
Mani^ala, 144, 163, t8i,
217. 266. 296, 397. 444.
Mandara\t-a, 382.
Mandong, 201.
Manes, gd.
Maugala (ashta). 392.
Mangala-sutta, 135.
Mang-ja, 189.
Mang-yul, 260.
Man 1 ( mystic prayer),
1 48 ; (prayer-cy finders).
149 ; (st<ine- walls, 261.
■ Mani-Kah-1ium, x., 19,
166.
Manjii-ghosha, '155.
Mafiju-sri (god of Wi«-
aom),'i2. 161,339.355.
460; (incarnations), 35,
231.
Miiu-la (medical Butl-

dhas), 353.
Man-mo (spirits). 371.
Manning (Mr.), 2.
Mantra (spells), 141, 14):
(for rosary), 150:
(vehicle), 12S, 151.
Mantrayftna, 15,128.143.

151.
Mann (date of), 92.
Manushi or human Bud-
dha^, 350.
Mara (god of desire), 6,
tiS. 344' 375 ; this
daughters), 109 ; (hi?
devils), 6, 517.
Mivrici, 219, 361.
Mar-me-dsiid. see Dipaiu-

kara*
Mar-pa, 55, 64.
Marpo-ri (hill), 21.
Marriage (by capture),
553; (hor<Mcopes), 458.

ISDEX.

593

Mars (planet), 45^
Mftmt (atunn-gnib), 332.
Miuho(rni.), 512.
Masks (for actors), 536 ;

(mortaary), 496, 497.
Maaqnerades, ^t$.
Materialum, 76.
Mati-dbvaja, 38.
MfttrikA (rum), 129, 163,

362.
Matter (views of), 77.
Maadgalr&^'ana. S, 98.

108, 376. ■
MAyA (illusion), 7, loi,

107, 121.
Mlyft(Baddli^*<)in(»ther).

M^-p

—ay-pole, 410.
Mayflrfisana (peacock

t™™n«). 336. 350-
MayUri, 340.
Me-ba (geomantic

figures), 457.
Medical Buddha-gods,

353' 498. 509-
Medicine (sympathetic},

401, 404, 446.
Meditation (Dhyiina),

136. 138, 333.
Meditative (attitude),

Me^ha (fire-god), 367,

„4?6. 533-.
Melon<; (mirror), 393.
Menander, 124. 357, 341.
Mendicant llamas, 4^.
Men-dong, 261.
Merchant niimk». 224.
Mercury (planet), 199,
Mercy(g(Kr of). 356; (-jod-

d«a of), 339, 435.
^lent (action of), 101.
Mem (mount), 78.398.40a
Mesmerism, 129.
MetamorphosLrt, 100.
Metaphysics, 76, 139.
Metempsychosis, 100,226.
>rewa, 457.
Middle-path, 11, 124.
Mig-mar (Mars), 455.
Mie-tse-ma, iga
Miia-raspa (saiut), 33, 64,

167.
Millnda, 124. 357. 476,

541.
Muinda pailha, 124.
Mtlinds pra^na, 124.
Mind, 114.
MindoUing. 55, 73, 173,

277.

Ming (dynasty), 38.
Miracles,247,249 ; (Chris-
tian), 307.
M i rror ( magical), 393.44?,

482.
Misery, no, 132 ; (of

gods), 90.
Missals, 1^7.
^[issiimartes (Baddhist),

8. 376 ; (Roman, in

Lli&sa), 2.
Mitre, 24. 197.
Mu (divination), 463.
Moha. 109, 113.
Monasteries, 233 ; (list

of), 266.
Mongol, patnmage of

LAmaism, 37, ^
Mongolia (I^tiiaisni in-

tnxl. to), 38, 43, 70;

(re-introd), 501.
Mongolian (alphal>et ami

scriptures), 38, 158 ;

(Lama), 43.
Monkeys, «>rigin from,

19; (symlxd). 115.
Monkh<>i)d. 170.
Monlum (celebrations),

422.
Month (festivals of), 502.
Mtmuments (religious),

261.
Moral conduct, 153 ;

(rules), 134.
Morality, 132.
Mora mcmastery, 477.
Moulmein, 36.
Mountuin-gtKls, 370.
Mriga-da\'a. 13.^.
Mucalinda (Niiga) 345. ]
Mudra (attitudcij), 141, :

335- !

Mulmiiimadan (expulsion

of Buddhism)) 16, 3S3. '
Muiiiiiiers, 313. I

Mummcrv, 144, 224. 1

Mum(!»age). 5. 3". 345-
Music, 432.
Musical instruments. 29S.

300 ', (notation). 433.
Musician (heavenly), 83.
Mystery-jilay, 5 1 5.
Mystic (sentences), 141,

146. 148.
)rvstical Buddlii^m, 128.

'142.
Mysticism, 124, 128, 142.
Mvthologv, 76. 324 ;

(of Hindu"), 77. 3-4.

366.

Nii-cli*an (oracle). 47$.

. 521-

Na-dag-pa, 55, 73.

Xii-diin 376.

Nag*. II, 84. 104. 164.
Ij6. 289, 368:(worship),
164, 267, 499. 508-

Naga-raja, 2S9.

Xagiisena, 124. 377-476-

>'ag-pa (s«rc<»rer), 209.

^.475. 479. 483- ,, .
Nag-pt> Cli'cn-iM> (MAha-

^kafaX 365-
Nag-wanL»»-zant»va-t8 o,

39. 47. 227, 233, 253,
o327-

Nah-ilag. 73.
5rah-t'i-tsan-i>i>, lO.
Nail-paring> of Lania.s

;as ch:iriiis|, 402-
Xain Singh. 266. 512.
Najiirjiiim, 8, 10, 11, 15,

69, 1 25 164, 378-
Xakula, 377.
Xalamla, 24.64.
Nal-jor 1= Yopicuryai.

141-
Nama-rui>a. no, 115.
Xaruchi(mona»terj*), 359,

285.
Nam-c'u van-dan. 142.
Name-* ttf Buddh.'i. 203.

353. ,
Names of monasteries.

237. 2G6.
Nani-gi> [masts'i, 487.
Namgyal (uMmast.), 253.

272.
Naiu-t'o-srJis. 84. 370.
>Jiin(dL'viI\ 372.
Nauda naga), 368.
Naiidiv* (the nine), 393
Nansji (plnv of^, 553.
Naraka (hell). 90-
S'uri-K'or-sum. 265, 266.
Nan*. 1 6.
Narthang (nion.), 156.

158, i5'^327-
Xatlia, 36;.

Xat« ;«f Burmese), 365.
Navakiwa, 393.
Navaniddlii. 393.
Navang Lohsang, so*?

Nag-wau.
Xiivji-nitna. 393*
Navahlin. Si.
Navaka-*, iSo.
Nc-fhuug (oracle), 478.

521.

594

INDEX.

Necroniancen*, 478.
Ne-i.len (chu-tug), 376.
Sfennii, 170.
STent"". 170.
Neophyte, 178.
Nei>al, 8, 20, 44, 260. 284,
315. 382,470; (canmi),

139- .
NeHt<irian influence in

China and Tibet, 421.
Netan c'u-drng. 376.
Newars, 328, 456, 470.
Xe\v-rii(K)n (day). 501.
New Year (festival),

^ililtuna, sec >irvaiia.
Nidana, 105, 107. lib.
Xihilimn {«<>plii»tie;, 125.
Nimbus, 337.
^in-ma-pa, 55, 68, 72.
Nirinilnakaya, 127. 347.
Nirvana, 16, lig, 124,

Ni-tl (iKwk), 161.
Notnen Khan. 253.
Non-Ego, 124.
Norbu (geiu), 389.
Nor-i>a, 55, 70.
Northern school, 9.
Nostril (cbwin;;), 145.
NothinfTiiesM, 125.
Niivicf, 178.
Nnvitiate (admission ■.

1 78.
Number of Lumas, 41-52.
Nuriu'rals, syniliolic use

of. 367.
Nuns, 160, 170. 202, 274,

275. 286.
Nyii-thi-tsanp<»:kin;;"M9.
Nvin;i-nia-]»a (sect', 55,

68. 72.
Nyi-tbi, 161.

Oaths, 570.
Oblations, 215, 225.
Occultism, 128.
Ocean jewels, 8S.
Ocean-Lama, 228.
Odantapura vihara, 28,

36.
'Od-pajr-iued, 349.
'<M-ser, 219, 361.
Otrerinjjs, 296, 423. 1

OJficialB, 187. I

Og-min (heaven), 85,

^497.

Olympua, 77, 7S. 86.

Uiii, 142, 148, 160, 165.

<.Mii niaui padme hQin,
, 139. 148.
0-jia-nie, 349.
Oracles, 475 ; (of govern-
ment), 478.
Order ((tf LamaK), 168.
Order, r68.
Onlination, 1S5.
I Origans i.sensc), 115.
Original sin. 115, 160,

' 322.

j Orisons, 219.
I Otancipara (vihSra), 28,
36, 266.

Paccaya, 106.

Pailma, 95.

Piidma-juu-nii, see Pad-
ma'Sainbhava.

Piidma-Kar-jMi, 68.

Padinn-pnni, see Avalo-
kita.

Pa(lma-Hamb1iava(saint),
(founded Li\maisni), x,
24, 29, 55, 68,73- 195.
2Q2 ; (departure from
Til)et\32; (deification).
33.73.312.340.379.518,
525.531.543. 55'; (dia-
cijile-s),3i ; ;vi»it to Sik-
liim), 44 : (to IJIiotan),
68.

Padinasana (lotus-aeat\
338.

P a<;-ni(), see Uorje-pag-
nio.

Pjiintin<,'?», 331.

PahMM'-tiiouastery, see
Li UK.

Pal-djin, title of Atisa,
Llianio, Yes'e, etc.

Pi'ili (scriptures), 156, 159,

l'aliu;,'enftsis. 100, 12 1.227.

Pafica-bala 131.

Pafica-niksha-sa, 131.

Panca-silii, 134.

Pjifica-tantra, 163.

P.'ineiren Lama, 235.

Panch'en Kitn-po-circ,

235-
Pan«Jit,a, 186.
Patidura, 351.
Pantheism, 122, 129.
Pantho(m. 324.
Paradise (Buddha's), 127,

217 ;(]ndra's), 86; (St. i

Padriia's), ^2. I

Paramita (virtues), 138,

541. I

Para^u, 341.
Pari (Lama), 326-
Parihliogika, 420L
Pari -nirvana, 11, 120.

122.
Paritta, 142, 446,

476-
Parivriljika, 178, 185.
Parkha (signs), 456.
Pan> ( tnona!!>terr ), 44, 278,

284,293.
Parsva (monk), 8.
Patanjali. 128, 141.
Paternal Buddhas, 339.
Path (eight-fold). 133.
Patieca-samuppddo, 105.
I'utimokkha, i6a
Pat« (mon.), 44, 278, 284,

293-
Patriarclis (list of), 8.
Pattini (goddess), 325.
Peacock. 88 ; (feathers),

298. 445 ; (throne), 336,

349.
Pedong. 284.
Pehar (King-devil), 371,
«179-
Pekmg. 43, 158,279,327;

(Lama), 243.
Pelong, 29, 237.
Pemakoi, 279.
Peniiongchi. 50, 173, 258.

265, 285, 512.
Penance, 6 ; (bv proxv).

3'9-
Penates, 484.
Perfumes, 394.
Personality, 112, 121.
Peshawar, 14.
Pessimism, 122.
Phag-uio, see Dorje-

l)'a^'mo.
Pha-pa. title of Avalo-

kita, etc.
Philistinism (of Muliani-

ma^lans), 16.
PhunKi, 30.
Phur )m, 51, 341, 488.
Phylacteries, 402, 531.
Pictures. 331.
Pig(8ymlM>lofstupiditvi,

109.
Pilgrims, 305, 278.
Pinilar, 109.
Pingala, 99.
Pipal-tree, ;^yj.
Pirit (ceremony), 142,

446, 476.
Pitaka. 159.
Pittuk (mon.), 284.

INDEX,

595

Mmew, 199, 454.
Plato, 10, 107, 109.
Plays, 515.
Plutinua, 141.
Flnto, 90, 367.
Pfin-lMi, »e« itiin.
P'oiif^ fBurnio»e munk

etyniol), 30.
pope (LainaiKt), 37 ; and
see Grand Luiitas.

Popular Laiiiui!«in, 566.

PoBtnrets, 145.

PouUa palaeo, 21, 3a.
40, 229.

Pradaluliina, 287, 420.

Prajufi, 125. 161, 356.

PraiM-pfiraiiiila, 1 1, 125,

Fimaanga-iuadliyainika,

^39- ..
PraBenaiit. 19.
PratimoKAlia, 160.
PratifeyaSaiiiiitpruta, 105.
I^tyeka(Buiiaiia.'>), 123,

« "37- .
Pravrajyft, 178.
I*rayag, 377.
l»rayer, 12, 15, 141, 213,

r.435. , ,
Prayer- bar reU, 149.
Prayer -cyluulers, 149,

172, 218.
Praycr-lIagM, 408.
rrayer-foniiula, 141,213,

Prayer-nmcluucs, 149,

172, 218.
Prayer -wheels, 149, 172,

218. 573.
Preaching attituuo, 337.
Precent<»r, 188.
l*recepts, 134.
Precioiw tilings, 3S9.
Preta, 96.
Priest, see < >riler and

Worship.
Priefjtcratt, 18, 153, 217.
Priest-king, 227.
Printing, 157.219. jV-
PmceAsiou, 168.
Pronunciation (rules),

xvii.
Proverbs, 175.
Pu-kwa, 456.
l*unakha (iiion.), 44. 284.
Piin^arika, 96.
Pun^i. 30.
Puoidhiuents, 193.
P'untsc.-Iing, 71, 274.
Punya, y^.

Pupil, 173.
Purang, 260.
P'ur-lm, 51, 341, 483, 488,
Purgatory, 90.
Purusha, 129.

Quarters (King.s of), 84.
Cjuieti»tH, 141.

Rab-jani-im, 186.
Uadeng (Lfinm), 235.
Ila(}cng(iiion.), 56, 274.
Kftga, 109.
Itai;- bushes, 409.
linhan, 376.
Kahat. i^e Aihant.
Hahu, 82, 269, 455.
lliihnla, 82, 377.
Kain-lM)W (cordtm), 103,

331-
Itain (compelling), 499 ;

(worship), 508.
Kaiviita, 345.
Haja-griliii) 108.
Kiikshasa. 32, 81, 369.
Italung, 68.
KaiiiiiHtoh'c (iiutnnsterv),

23. 272. 477. 508-
Kansoiiiing (hie), 265,

448.
Ratna (geiii), 3S9.
Katna-kut-a tSfitrii, 99.

161.
Katna-paiii, 351.
Kiitna -sambhava, 349,

Kavjina, 32.

Kays (of light), 337, 343.

Ue-liirth. loi, 109; (of

Gnin<l Liuuii'*), 229.
Ked-hats, 73 ; {-^ect , GS,

Kefeftcirv, 189, 214.
Uefnriiiaiioii (Liliiiaist).

36-
Refre?^hnii'nts m chnifli,

214, 220.
Kehige fonimla, 440.
llefuges (three), 440.
Kegetierateil Liiiiias, 227.
llesent. 235. 240, 253.
Ivc-iiiearnation. 100, I2i,

I ^27-

I Kelics, 305, 318. 330: {of
\ Buddha), 7, 319, 420;
(of (.Jiund Lamas), 253.
' Iteting (Lanui), 235.

Ketreat (in rains), 223.
, Hevelations, 56, 165.

Uhinos(^K)-o8, 397.

Uire-otteriiigs, 295 ; (oi
universe), 296 ; (images
in Ccvh>n), 329.

Uinaiig', 553.

Itin-t'b en-na-uiin, 389.

Ki-rab (Ml. ), 78, 398, 400.

Uit<is, 420.

Ki-wo-elie (num.), 279.

Hoad to heaven, 492.

Kobi!S, 200 ; (giving of),
511.

Itol-pa (Maujusri), 336.

Kol-pahi iloije, 243.

Roman Church (ana-
logies), xi.

Rosaries, 202 ;(it|>ellsfor),

IvoutMie, 212.

iiuilra (gml), 209, 332.

Rupi, 294.

Itulcs (moral), 134, 138.
lOc: (thirty-six), 171,
179 ;(two hundred and
flfty-lhroe), 171 ; (of
monasteries), 188.

Rfipa (form), 84, 115.

Unssia (Lamaisiu in),
9, 41. 282.

Sabdag (local genii), 371.

4S4.
Snb-iiui'i 1 title), 179.
Sjici'ilice, 425 ; (tlesh). 495.

527 ; (burnt), 432, 533 ;

i/uti^s), 529 ; (human).

5ifi.
Saihihai'iiiii - pundarlka,

120, i^)*., 142, 162.
Sii-gi'i Mia?.ts, 4S4.
Siituts, 376.
Saint-winsliip, 33, 376.
Sakra, see fmlra.
Sakrid-.igama, 13O.
^iiakti (female energv .

129.
Sakya (immasterv), 69.

274; («e<^t;:. 37,'55, 69.
Sakya i.pandita), 37, 69,

227.
Sakya-ninni, 5 ; (image\

343 ; ideaLh). 7, 163.

30S : (temptation), 6 ;

(the " Second "), 379.
Siikya-pa (sect), >7, 55.61;.
; Srda (tree). 7, 185. 308.
Saniiidhi. 138, 141.
Saman ((Jod in Ceylon .

325.

596

IJSDEX.

S&inanera, 136.
/> Sanianta-hliadra, 14, 72,
131.349.358. ^

Sariibliala, 283, 306.

Sanibliara, 151, 163, 363.

Sambhogsi-kiiya, 127.347.

Sam-bhota, 21.

Sainsura, 10, 109, 126.

Sanivara, 151, 163, 363.

Saiiiyak-SanibuiUllia
(title of i^'ikya Muni).

Saiii-yiis (iiiona.st. foun-
ding), 28, 108, 266,

, 478.. 5' 3-

Sandal (rosary), 207.

Sangachelin^ (tiionast.),

50, 258.
Sangha, 169.
iSangliaruiiia, 261.
Sanglmti, 200.
Sang-kar, 266, 278, 283.
Sau-gyiis, see Buddha.
SanMtra, 10, 109, 126.
Sai'iskara, 106, 110.
^anla-rakHhita, 28, 315.
Sapataratna, 390.
Saptaparna, 377.
Sarana, 337.
Si'iranga-nath, 360.
Sariputra. 8. 376.
Sarira. 330,420.
SArtii'ith, 134. 360.
Sarvristivada, 124.
Sas-kya (mona'^t.), 69,

274^ (set't'. 37. 55, 69.
Satsclia, 330. 497.
SiUtva, 1 12, 423.
Saturn, 455.
Saiitninta, 162.
Scale--* (ordeal of). 113,
Schools (northern and

soutlicni . 9.
Seliopenliaucr, 107. 120.
Scorpion (charm), 405 ;

(exorcism), 488.
Scriptures, 155.
Sculnttire, 239.
Scytliian, 8. 108, 541.
Seal. 202; ( Grancl LauiaV ).

242- 304-
Seas (s(tveii), 78.
Sects, 54.

Sedent i postures), 335.
Solenjfin^k, 282.
Self, 1 12.

SeIf-c(>nsciousni'^<, 1 10,
Self-extinrtion, 13S.
Self-sacriticn, 138,
Self ■s^irun;,'(iinay:i's), 328.
Sen-cen riiiii»o-ch'o. 243.

Seng-dong-ma (devil),

430-
ISerniona (Buddha's), 135.
Serpent, see N Aga ; (cluir-

nier), 552.
Serra(nion.), 63, 189, 269.
Seven (jewels, etc.), 389.

391-
Shab-^ang (title), 179.
Shadow (of Buddha),

318.
Shakj'a-thuba, 343.
Shamanism, 19, 26, 29,
,55.420.
aha-iuar, 81.
Shanibhala, 283, 306.
Sliain-ch'o-duu, 307.
Shaving head, 179.
Sheep's shoulder-blades

(divining by), 465.
Sheldrake, 200.
Shen-rab (god), 30.
Sher-chin, see PrajnS

paraniita.
Sln-je-i>a, 74.
Shin-je, sec Yania.
Shintoisni, 27, 393.
Shrines, 305.
Siani, 8, 9.
Silwria, 43, 2S2.
Sil.i (.liitaka), 550.
Sickness (curing), 401.
Siddha, 152. 271.
Siddliarta, 5.
SIddlii, 141, 152, 378.
Sikhtm (iutro. ^of Luina-

isnito),44, 51,52, 284;

(Lamas i>f), 45, 244;

■ (l^in?). 341.379.

Sikhin, 346.

Sila (mtiral rule.'*), 134.

Siladitya, 138.

Silk (robes), 200.

Sin (word for), 175.

Sii'iliaiiada, 151. 267, 356.

S'iiije, see "^'ania.

Sii-ios (dog-star), 510.

Sitil (Tara). 359.

Siva, 14, 330.

Sixfold (states of life),

[OI.

Six-syllabled spell, 148.
Skandha, 1 14.
Skull-bowl, 299.
Sknll-dium, 300.
Sky-deiiions, 487.

f^l'HK, 341-375. 483.
Snake-demigods, 368.
Soap. 214.
So-licin, iSS, 237.

Sod-nam Gya-ts'o. 233.
Sul-pon, 18&, 257.
-Sooth'sayers, 451, 475.
Sorcery, 475.
Sorrow. 132.
Smanika. 381.
Soal, III, 112, 121, 126.

141.
Soup in clmrch, 220.
Southern school, 9.
Space, 77, 264.
Spar^, iia
Spells. 150.
Spinoza, 122.
^r&ddha, 99.
Srag-dhara, Si.
Sraiuana, 136.
Sramanera, 136.
i^r&vak'a (hearer), 136.
Sr&vasti, 135, 161.
Srong-tsan-gani-po, 19,

22, 55»-
; brot-ap[>anna, 136-
' Staff (mendicants'), 211.
Stars (influence of ), 45a
Statues, 339.
Stature of mythical

Bud<lhas, 345.
Sthavira, 171 ; (sixteen),
, 376.

Storm (-god), 332.
Siiipa. 202.
Styx iBuddliist), 92.
Su-darsana, 88.
Sudhana Jataka, 331.
Sutleriiig (origin ol), 133
Sukhavati, 127. 139.
Suinatikirti (Tsou-kV

pa).
Sumeilha, 346.
Sumeru, 78, 39S, 400.
Sum-pa k'aniM>, 20.
Sundav (Buffdhi-sL), 501.
Sung-Vun, 541,
Sun-worship, 13, 127,347-
Suuyat^t, 125.
Sui)er natural (iwwers),

141- 152.378-
Surmounting Buddbu

(on images), 338.
Sutra, 159, 162.
Sutriinta, 123, 162.
Suvaniadvipa, 36.
Sva.stiku (cross), 30, 389.
Svavainbhunath (stupa),

315- .,
Swan maidens, 552.
Syllables (mystic), 142-
Symlmls, 341, 387; (in

hats), 197.

INDEX.

697

Tables (of Lamas). 294.

Tachog, see Flf^, and
Hayagrlva.

Ta-ern-ssu (nioa.), 280.

Tag-mar c'li&m, 516.

T'ftg-p'u (caves), 257.

Tag-ten (iiionast.), 70.

Tale Lama, 39, 227.

Talismans, 402, 531.

Talang(sect}. 55, 69.

Tamch'og, see Haya-
grlva.

Tamdin, see Hayagriva.

Tam-ze (^Br&lmian).

Tangut, 266, 581.

Tfin-gyii-ling, 253 ; (plan
of), 522.

Tangy ur(conimetttarle8) ,

157, 164-
Tanhfi, 110, 1 16.
Tanjur, 157.
Tiin-ma (she-devils), 27,

371. 382, 529.
Tantalized souls, 96.
T'an-t'on-gyiil-po, 385.
Tantra, 129, 152, 163.
Tantrism, 14.
T'an-yig (books), 165.
Taoism, 19.
Tara, 22, 23, 258, 360,

551 ; (worsliip of), 435.
TAranatha, 43, 55, 70,

240, 282, 327.
Tartars, 9.
Tftehiding, 50, 53, 258,

285, 512.
Tashi-gft-man. 264.
Tushi Lama, 230.
Tashi-llmnpo, 63. 189,

260,270,535
Taslii-rab-ka, 49.
Tashisudon (monast), 44,

284.
Tathftgata, 122, 345, 353.
Tats'in (Home), 422.
Tawa, 6r.
Tea service (general),

191. 215.
Tea-drinking, 214.
Teaching attitude, 134.
Teeth (relics). 308.
Telopa (monks), 64.
Temples, 287.
Temptation (Buddha's),

6. 344-
Ten (prohibitionK), 134.
Ten-del (NidAna), 105.
Tengri, 372.
T'engpa, la
T'eng-wa, 202.

Ten-gye-ling, 253 ; (plan
of), 522.

Tent (god). 70; (taber-
nacle), 282.

Ternia (revelations), 57, i
58. 165. I

Terminology (Buddhist), |
165. I

Ter-pa-ling, 239.

Tebhii Lama, 230.

Text-books, 174.

TImng Chu (record), 20.

Tliang-kar pass, i, 2.

Than-yig ser-t'en, 45.

Theg-iia (yrina), 10.

Tlieistic Buddhism. 126.

Theogony, 122.

Tlieosophy, 128.

Thigh-bone trumpets, 48,
300.

Tbin-le-Gya-ts'o, 233.

Thi-Srong-de-tsan, 24, 30,
245.

fhn, 330.

Tholmg (nion.), 283.

Thoniiii-Sambhota,2l,22.

Thor. 88.

Th<t-w(), 330.

Three geins, 346. 388, 390,

443*
Three Holies, 346. 443.
Tliree Refuges, 440.
T h u j;-je-c h 'en -po, ^56.
Thui-8ol, 434, 44^ 502,

510.
Tluiini Sambhota, 21, 22.
ThunderlH)lt,i5 2^,27,&c
Tiliet (pre-Buddhist), 19.
Tiger-devils, 516.
T'ig-se, 266, 283.
Tilopa (monk), 64.
Timed Kun-diiu (Jataka
_ play), 540.
Tinge (uion.), 274, 533-
Tisri, 240, 577.
Titans, Si.
T'o. 330.

To lung (uionast.), 51.
Tonsure, 179.
T()i>e, 262.
Top-knoi,, 179.
Tor-ma cakes, 297.
Tortoise, 395.
Torture, 568.
T'o-t'ori-fian-tsan, 19.
Trading monks, 224.
Transceiidentiil wisd<nu,

160.
Tranami;rration, 100,226.
Trayastriiwa, 86.

Tree (of heaven), 81, 86,
88, 96; (Christmas), 81.
Trtgrams, 394.
Tri-kfiya, 127, 347-
Tri-murti (of Lftmaism),

^355-

Trinity, 346, 347.
Tripitaka, 159.
Tri-ratna, 33, 388, 390.
Tri-saraiia, 340.
Trishna," 1 10, 116.
Trisula, 342.
Trividagni, 1 14.
Tri-vidya, in.
Trumpets, 298.
Truths. 132.
Tsa-cha, 330, 497.
Tsam-ch'o-dun, 307.
Tsa-mo-ling, 253.
Ts'e-gug, 447-
Ts'e-mch'uling, 253.
Ts'e-pag-nie^l, 548.
Ts'e-ring che-ua, 37a
Tsi-pa. 451.
TsouK'a-pa, 38, U. ^9,

198, 223, 227, 268, 280,

292.
T8ug-tor(U(*hni8ba),36o.
T'uba(=Sakya).

T;ug,.i47-,

T ug-je ch en-po. 350.

Tui-aol, 434, 448, 502,

51a
T'ul-kn, 232.
Tung -ram pa, 186.
Tun-nioii, 434.
Turquoises, 339,239, 557.
Tnshita (heaven), 77, 86,

128.
Tutelaries, 1 52, 361 ; (sec-

tarial), 58,62,65,69,72.

U, province, 265.
Udanas, 162.
Udanavarga, 162.
ITdandapura, 28, 36, 266.
Uddesika, 420.
Udyfina, 26, 197, 306,

Umbrella, 392, 393.
Um-dse (officer), 188,

293-
Universe (Buddhist), 77 ;

(offering of), 296, 397;

see Mandala.
V'pildftna, 1 10.
Upiidhyaya, 31, 171, 172.
Upagupta, 8, 120, 442.
Upali, 159, 376.

598

lyDEX,

Upanie, 349.
Ujianaiula, 368.
l-parmku, 17a
Upasaniitadil (full ord- |

ination), 185. ,

UjHlsika, 170. [

U];H>iiuitlta (fast day»), 1 78.
TranuK, 367.
l-'rga, 43. 7o, 240, 281.
Lrfjyjin-gya-lsu (Lama),

XU.45.
l'rgj-an-|ta (sect).
Utai-slian, 279.
Utpalii, 95.
Uttara (title), 28.
Uttarakuru, So, y;y.
Uttara saiiga, 201.

Va^^vara, 414.
Vfiibhashika, 123.
Vaipula, 161, 162.
Vairocana liuddlia, 1$,

127.349- ,
\ airociioa (Lilnia., 29,

,435-

\ai?nli (council), ro, 123.
VaiRravana, 84, 368, 370.
Vaitaraiii, 92.
Vajni, 15, 25, 27, etc.
Vairal>liaira*a, 62, 131,
,,3^2.

> ajnicarya, 151, 179.
\'ajrace(lika, 161.
Vajra-ijAkkitii. 3^)6.
A'ajrii-diuira, b\ , 130,

\ ajni-ahatu. 144, 145,
\'ajra-jfjirl)liji, 144. 145.
Vajia-itaiii. 13. SO, 150,

3p6.365-
\ Hiia-p luita, 70, 72,

\ airasiim, 305.
\[aJi-ii-MiitvH, 15. 3^2.
\'ajia ViirAlii, s(.*e"l>i>rje-

Vajrayana. 15. 151.
^'aj^lllut^a^? \ asinnitm),

377-
A akiila, 377.
Vainlya (/UainU't. 171.
\"anisliiii;.', 141. 564.
Varalii. 150, 163.
Vai'slia. 2J3.
\'aruiiii. 3()7.
\'a''nliamihn. 13,(19. 12S,
Va>u-niitra. 8.

Yasupntra, 57, 69.

Veda (goil), 371 ; (scrip-
tures), 6.

Vedana, 110.

Vedanta, 132.

Vedie chaniiH, 401.

Vehicles, 10, 15.

Venuvana, loS, 161 ■

Vessantara (tale en-
acted], 541.

VestinentR, 194.

Via media, 11.

Vicar aiKwtolicus of
Lhasa, 2.

Vidarbha, 11.

Videha. 80, 543.

Vihura (ntoD.)t 255.

Vijiiflna, 110.

Vinaya, 60, 1 59.

Virgil, 100.

Virtues (practice of), 138.

Virfl^liaka, 8^, 84. 330.

VirupukHha, 84, 289.

Visions (four). 91.

Vi?va-l>hu, 346.

Vi^va-kariiia, 313.

Visv&ntara, 138 ; (play),

,..540. .

* i^va-pani, 350.

Vitaraga, 392.

Volj^, 182.

Vmivc ofleriiiys. 133.

Vuk'an, 313, 3(^7, 404.

Vulture's peak, 161.

War-^'iKi, 89. 374.

\\ aier (festival;. 509;

(holv)» 298 ; (otlerinjp?),

427.*
\\ ay, the true, 133.
Weapons (magical), 4S3.
Week (days), 454,
AVench'eug princess, 20,

23-

AVhuel (syiiil.ol), 389 ;
(of tiie Law), [34. 337,
390 ; (of Life), io2.

Widow's mite, 319.

Will (unconwious), 113.
119.

\\ inc. 221, 225 ; (obla-
tions I, 225. 495.

Wisdom (deifieil), 12, 35.
'61, 339- 355 ■• llran^-
cendentfil), 11,125. ^^^

Wish-jjrantin^' (cow),
87:(trei'kSi.S6,88,96.

Witch-women, 366, 3&>.
Witness (attitude), 336.

>44.
W izard-pricHts, 24, 378.
Works, 30, 100, 106, 222.

^67.
Worlds, 84, 10 1.
Worship (objects), 324.

387 ; Ccelebralions), 17,

420 ; Cfea«t days,, 501.
Wu-tai sban, 279.

Xylographs, 157.

Yab-yuni (conjugal dei-
ties), 129, 362.
Yak (god), 373 ; (mask,

537.

Yaksha, tii^ 84, 369 ; (In
dra as a), S4, 86.

Yakshini, 369.

Yama, 86, 90, 367.

Yama-niari , 364 ; (hea-
vens), 86.

Yainiintaka. 90, 362.

Vaina nicks, 81.

Yani-dog-ts'o (lake), 233.

,.=75-.

1 an-c an-nia ( — Sani-

vati).
Van-gag, 448.
^ antra, 144, 387.
Yarlunj', 20.
VeilowHiat (sect), b\.
Ye-s'e-gon-po, 365.
Yidag, 96.
Yidani, 361.
Yoga, 13, 128, 141.
Vogiicfirya. 14, 128, 14".
Yogi, 13, 12S, 141.
V on g- grub.
Vim-tan, 222.
Vulk'or-rung, 84.
Yum, 129, 163, 36J.
Yun-drung, 389.
Yunnan, 254.

Z'al-lhang, 328.
Z'alu (Lilma), 326, i^y.
Zang-Kar, 266, 2S3, 278
Zens, 86, 356, 367.
Z'i-je-pa, 74.
Z'i>wa(iuild deity}. ;^i2>
Z'ung (Sibils), 141, 40*
486.

k

3 tilDS Qll T7S MM3

■^

STANFORD UNIVERSITY LIBRARIES

STANFORD AUXILIARY LIBRARY

STANFORD, CALIFORNIA 94305-6004

|650) 723-9201

salcirc@sulmoil.stonFord.edu

All books ore subject to recall.

DATE DUE

^

CD