with its m ystic c ums. - forgotten books
TRANSCRIPT
LAM /118 11
W ITH I TS MYSTIC cums. SYM BOLISM AND MYTHOLdGY ,
AND IN I TS RELATION TO I NDIAN BUDDH ISM .
L. AUSTINE WADDELL, M.E
I F. P1) m ,
“33 331! 0' TH E R OYAL AQ I A I'
I C SOC I K I ‘Y . AN l'
ll ROPUbOQ lt'
AL I NSTKTUTE,
SURGEON-“Al on H dl . BENGAL AR ‘I Y .
LONDON
W . H . A LLEN dz CO .,L IM ITED
,
13. WATERLOO PLACE, S.W .
1895.
lAll right: racr r
cd . )
LL I AM TENNANT GAI RDNER M .D .,LL .D . ,
I N ADM IRATI ON OF H I S NOBLE CHARACT ER,
PH I LOQOPH I C TEACH ING,W IDE CULTURE
,AND
MANY LABOURS DEVOTED W I TH EXEMPLARY FIDELITY TO
THE I N TERPRETATION OF NATURE AND THE SERV ICE OF I AN,
TH I S BOOK
I s RESPECTFULLY DED ICATED
BY THE AUTHOR .
PR E FA C E .
logy is needed for the production at the pre
time of a work on the Buddhism of Tibet,as it has been called, after its priests .
g the increased attention which in recent
directed to Buddhism by the speculations
and Hartmann,and the widely felt
information as to the conditions and
Eas tern religion ,there exists no European
book giving much insight into the jealously guarded
religion of Tibet, where Buddh ism wreathed in romance
has now its ch ief stronghold .
Th e only treatise on the subjec t in English , is Emil
Schlagintweit’
s Buddhism in Tibet ‘ published over th irty
print . A work which , however
with respect to the time of its appearance, was
fragmentary, as its author had never been in
And the only other European
m, excepting Giorgi’
s curious compilation
is Koppen'
s Die Lamaische Hierarchie
there is no lac k of miscellaneous literal aism may be seen from the bibliographical list in the
it is all of afragmentary and often confl icting character.
viii PREFACE.
mad Kirohe‘
published thirty-five yearsago,and also acom
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 fora 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 . I n addition to having personally
studied “southern Buddhism in Burmaand Ceylon ; and
northern Buddhism in Sikh im,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 Lhasaonly 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 aLamalst 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 .
PREFA CE.
ing as to interpre t in my favour a prophetic account
which exists in their scriptures regarding aBuddhist in
carnation in the W est . They convinced themselves that
parted information freely . W ith the knowledge thus
gained , I visited other temples and monasteries critically,
amplifying my information, and engaging a small staff of
Lamas in the work of copyingmanuscripts, and searching
my researches . Enjoying in these
ways special 8 for penetrating the reserve of
Tibetan ritual, and obtaining direc t from Lhasa and
Tash i-lhunpq most of the objects and explanatory
material needed, I have elicited much information on
Lamaist theory and practice which is alto gether new .
The present work, while embodying much original
research , brings to a focus most of the information on
Lamaism scattered through former publications . And
bearing in mind the increasing number of general readers
interested in old world ethics, custom and myth , and in the
ceaseless effort of the human heart in its insatiable craving
for absolute truth ; as well as the more serious students of
Lamaism 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
tech nical details and references required by specialists .
The special characteristics of the book are its detailed
accounts of the external facts and curious symbolism of
Buddhism, and its analyses of the internal movements
leading to Lilmaism and its sects and cults . I t provides
material culled from hoary Tibe tan tradition and explained
to me by Lamas for elucidating many obscure points in
primitive Indian Buddhismand its later symbolism. Thus
PREFACE.
a clue is supplied to several disputed doctrinal points of
fundamental importance, as for example the formulaof
the Causal Nexus. And it interprets much of the inter
esting Mahayana and Tantrik developments in the later
Indian Buddhism of Magadha.
I t attempts to disentangle the early history of Ijmaism
from the chaotic growth of fable which has invested it.
this view the nebulous Tibetan history so- called
of the earlier periods has been somewhat cri ticallyexamined in the light afforded by some scholarly Lamasand contemporary history ; and all fictitious chronicles,
such as the Mani-kah -’
bum, hitherto treated usually as
h istorical, are rejected as authoritative for .events which
happened athousand years before they were written and
for a time when writing was admittedly unknown in
Tibet. I f, after rejecting these manifestly fictitious
h istories and whatever is supernatural, the residue
cannot be accepted as altogether trustworthy h istory, it
at least affords a fairly probable historical basis, which
seems consistent and in harmony with known fac ts and
unwritten tradition .
I t will be seen that I consider the founder of Lamaism to be Padma-sambhava—aperson to whom previous
writers are wont to refer in too incidental a manner.
Indeed,some careful writers ‘
omit all mention of his
name , although he is considered by the Lamas of all sects
to be the founder of their order, and by the majority of
them to be greater and more deserving of worship than
Buddha himself.
M ost of the chief internal movements of I I I’
Imaism 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. Ralstou in his Tibetan Tales.
PREPACE.
sec ts may be compared with that given by Schlagintweit,‘
to which nothing 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
its ceremonial, all the more so as ritual preserves many
in teresting vestiges of archaic times . M y special facilities
for acquiring such information has enabled me to supply
details of the principal rites, mystic and other, most of
which were previously undescribed . Many of th ese
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
parison and contrast.
But the bulk of the Lamaist cults comprise much
deep-rooted devil-worship and sorcery , wh ich I describe
with some fulness. For Lamaism is only thinly and im
perfec tly varnished ova with Buddhist symbolism, beneath
wh ich 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
ism to show the actual working of the religion in every
day life as asystem of ethical belief and practice .
The advantages of the very numerous illustrations
about two hundred in number, mostly from originals
brough t from Lhasa, and from photographs by the author
—must be obvious .
’ Mr. Rockh ill and Mr. Knight have
k indly permitted the use of afew of their illustrations.
xii PREPACE.
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 Phél ; by that
venerable scholar the Mongolian LamaShe-rah Gya
by the NiI I -ma Lama, Ur-gyiin Gya-ts
’
0, head of the
Yang-
gang monastery of Sikhim and a noted explorer of
Tibet ; by Tun-
yig W'
ang-dan and Mr. Dor-je Ts
’
e-ring ;
by S’
ad-sgra S'
ab-pe, one of the Tibetan governors of
Lhasa,who supplied some useful information, and afew
manuscripts ; and by Mr. A .\V . Paul, when pursuing
my researches in Sikh im.
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. I slay
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 modern critical
study of Buddhist doctrine , belongs the credit of dis
covering2the 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 .
I Alexander Csomaof Roma,in the Transy lvanian c ircle of Hungary , like
most of the subsequent writers on Lamaism,studied that sy stem in Lad iik.
After publishing his D ictionary , Grammar, and Analysis, he proceeded t o
Darjiling iu the hope of penetrating thence to Tibet, but died at Darjiling on
the 1lth April, 1842, afew days after arrival there, where his tomb now bears
asuitable monument, erected by the Government of India. Fcir details of his
life and labours , see h is biography by Dr. Duka.
9 Asiatic Research 's, xvi , 1828.
PREFA CE. xii i
Vasiliev, Schiefner, Ponceux , Rockh ill, Eitel, and Pander,have also proved most helpful. The Narrative of Travels
in Tibet by Babu Saratcm dra Das, and his translations
f service ; and the systematic treatises
ys Davids, Oldenberg and Beal have
subject, far beyond the
scope of individual experience , the backward state of
our knowledge on many points , the peculiar difficulties
that beset the research , and the conditions under which
the greater part of the book was written—in the scant
leisure of abusy omcial life—these considerations may, I
trust, excuse the frequent crudeness of treatment, as well
which may be present, for I cannot fail to
have miss u the meaning occasionally, though sparing
no pains m ensure accuracy. But,if my book
,not
w ithstanding m shortcomings, proves of real use to
I on on the Buddhism of Tibet,as well as onthe later Indian developments of Buddhism,
and to fu a workers in these fields, I shall feel amply
rewarded for all my labours .
L . Aus'rms WADDELL.
C ONTENTS.
N ote on Pronunciation xvu
List of Abbreviations
I . I NTRODucronr—D I vI sI ON or SUDJec'r
A . HISTORICAL .
I I . Cau cus I N Parmrrvn BUDDH I SM LEADI NG ro
LKuAI sn
III . Rrsn,DEVELO PM ENT
,AN D SPREAD or Ln rA I sM
I V . Tm : Szcrs or Li nn ea 54- 75
3s . DOCTR I NAL.
V . M ETAPHYSI OAL Sconces or run Doc-rams
VI . Tm; Docramn AN D I'rs Momm y
V I I . Scmm nns AND Lin n-roan
V I II . T n OnDnn or LAU AS r
IX . Dm r Lrn AN D RoorrN e
X . Hrnn ncnr AN D Ra- I N CAnNArs LAMAS
D . B UI LDI NGS.
XI . M ONAs'rm ss 255 286
CON TE. T S.
XI I . Tauru s AN D CA'
ITI DDRALs
X I I I . Seamus AN D Ramos (AND PI LGR I us)
E. M YTHOLOGY AND GODS.
XI V . PANTHEON AND IMAGES
XV . SACRED SruDoLs AND Cam us
F. R] TCAL AN1) SORCERY.
W onsnrr AND R ITUAL
XV II . A sTaow or AN D D I V I NA’I‘I ON
XV III . SoacnRr AND
G. FESTI VALS AND PLAYS.
X IX . FESTIVALS AN D HoLI DArs
SACRED DRAMAS, M vsTrc PLAYS AN D M ASQUERADES 515—565
POPULAR LEMAI SM .
XXI . DomssT I c AND POPULAR LAMArsM 566—573
I . Chronological Table
I I . B ibliography
I mmx 586- 598
PRONUNCI AT I ON .
The general reader should remember as a rough rule that in the
oriental names the vowels are pronounced as in German ,and the con
sonants as in English , except 0which is pronounced as ch ,
”as ng
and aas ny . I n particular, words like Buddhaare pronounced as if
Spelt in English B66d-dha,
”
SdkyaAluni as Sha-kyaM isti-nee,”and
Karmaas Kur-ma.
”
The spelling of Tibetan names is peculiarly uncouth and st artling to
the English reader. I ndeed,many of the names as transcribed from
the vernacular seem unprononnceable, and the difficulty is not diminished
by the spoken form often differing w idely 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-country which we, following the N epalese call Sikh im is
spelt Eras- (jails , and pronounced Dén -jong, and Nora-s is is Ta-shi.
"
W hen ,however, I have found it necesmry to give the full form of these
names, especially the more important words translated from the Sans
krit , in order to recover their original I ndian form and meaning, I have
referred them as far as poss ible to footnotes .
The transcription of the Tibetan letters follows the sy stem adopted by
Jaeschke in h is Dictionary , with the exceptions noted below,and cor
responds closely with the analogous system for Sanskritic words given
over the page. The Ti betan pronunciation is Spelt phonetically in the
dialect of Lhasa.
1 Somewhat analogous to the French [13parlcnt.3 The exceptions mainly are those requiring very spec ialized diacritics ]
marks . the letters wh ich are there (JAESCHKE'
S Diet" p. pronounced ya
as aprefix , ch a, nya, the ha in several forms as the basis for vowels these I
have rendered by g, ch’
, ft and’
respectively . I n several cases I have spelt words
according to Csoma'
s sy stem, by bielI the silent consonants are italicized .
xviii PRON UN CI ATI 01V.
For the use of readers who are conversant with the I ndian alphabets ,and the system popularly known in I ndia as the Hunterian ,
”the
following table, in the order in which the sounds are physiologically
produced—an order also followed by the Tibetans—will show the
syst em of spelling Sanskri tic words , which is here adopted, and which
it will be observed, is almost identical wit-h that of the widely used
dictionaries of Monier-W illiams and Childers. The differe nt forms
used in the Tibetan for aspirates and palate-sibilants are placed within
brackets
(d uals)
(palate-u h l.
Sit/111m“)
INTRODUCTORY .
I BET , the mystic
Land of theGrand
Lama, joint God
lions, is still the most
the world . Beh ind its
barriers, reared round it byNature herself
,and almost un
half a century have reached the
LAND OF THE SUPM INATURAL. 3
latest entirely geograph ical, leaving the customs of this forbiddenmd stillafield for fiction and romance.
Thms we are told that, amidst the solitudes of this Land of theMasters,
”theMahdtmae,
Q I
Gu ru s or Game orSDQseq'
u'
Pass:
astral bodies slumber in unbroken peace, save when they
to work some petty miracle m the world below.
ting here the actualities of the cults and customs of
liking higher than before the veilwhich stillaides itsB
I N TRODUCTORY.
my steries from European eyes, the subject may be viewed under
the following sections
y a. H ISTORICAL . The changes in primitive Buddhism leading toLz
‘
unaism,and the origins of Lz
'
imaism and its sects.
b. DOC'
rluNAL. Themetaphysical sources of the doctrine. The
doctrine and its morality and literature.
c . MONAST IC. The Lamaist order. I ts curriculum, daily life.
dress, etc .,disc ipline, h ierarchy and incarnate-deities and te
embodied saints.
( l. BUI LDINGS. Monasteries, temples, monuments, and shrines.
e. I ’ANT I I EON AND M YTHOLOGY , including saints, images,
fetishes, and other sacred objects and symbols.
f . R ITUAL AND SORCERY , comprising sacerdotal services for the
laity , astrology , oracles and divination
,charms and necromancy.
y . FEST I VALS AND SACRED PLAYS, with the mystic plays and
masquerades.
7 h. Porou s AND DOMESTIC LXiu rsu 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 andvaried human interest .
For Li'
unaism is,indeed, amicrocosm of the growth of religion
and my th among primitive people ; and in large degree an objectI ~sson of their advance from barbarism towards civilization . And
it preserves for us much of the old-world lore and petrified beliefso f our Aryan ancestors.
Ah Constantine; of how much ill was cause ,Not th conversion . but those rich domainsThat t efirst wealthy Pope received of thee .
"1
of primitive Buddhism, and
glance-at its growth , to see
the points at which the stramge creeds
and cults crept in, and the gradual
cry stallization of these into a religion
differing widely from the parent system,
and opposed in so many ways to the
teach ing of Buddha.
No one now doubts the historic
character of Siddharta Gautama, or
W Munj, the flounder of Buddh ism ;
though it is clear the canon ical ac
legend, the tabulons addition of after
days.’ Divested of its embellishment,
the simple narrative of the Buddha’slife is strikingly noble and human .
Some time before the epoch of Alex
ander the Great , between the fourth andfifth centuries before Christ,“ PrinceSiddhartaappeared in Indiaas an original thinker and teacher,deeply conscious of the degrad ing thraldom of caste and the
Darn , Paradise, “ (Milton'
s transqi fi cmnpter v i or details of thc gn dual growth ot the legendl .
t m w m smm i.
combat, the sac -called Temptation of Buddha” 5—3
'
l‘
nnr~w n os or $31“ Mcsr
(fromasixth century Ajanta (m oo. after Raj. new .
Internal hosts and hellish furies roundEnviron
’
thee ; some howl’
d . some yell'
d , some shriek’d.
Some bent at thee their fiery darts , while thouSat
'
st unappall'
d in calmand sinless peace
centuries previous to Buddha'
s epoch, according to Max ufiller’s Ch .
~
s”
r
About 250 i
Emperor Asoka, theas h is State -religion,
diffuse the faith . Thus wasCeylon,and other islands on the south, to Nepal
’ and the conntl
to the north of India, Kashmir, Bactria, Afghanistan, etc .
I n 61an. it spread to China,‘
with the Limaist develOpmenm l m hjoin a fist ol their mmq taken fm
sources . Alter Nigi rjung thc thirteenth mr sccordmm soms the foumpatriarch , the saccession is uncertnin .
Law or m “ram s.
1. Mahiklsyapa. Buddha's senior
2. Ananda, Buddha'
s cousin and
3. sanavi su.
4. Upagupta, the spiritual adviser
of Asoka, 2505. Dhritnka.
6 . Micchm or Bibhakals.
7. Buddhanands .
8 . Buddhnmitra ?Vnsumitrn, referred to as president oi Kan
ishka'
s Council).9 . Parsvn, contemporary ofKanishka.
circa 78an.
10. Sunasata (? or Punyaynsas).
12. Masipala(Kapimals ).18. Nigirjuna, cém 150u ».14. Devaor Ksnadcvn.
16. Bi hulstn (f).16. Sahgimnandi.
17. Snakbayasetn (P)18. Kumi rada.
19. Jayata.
30. Vasubandhu, circa400An.
21. Manure.
BUDDHA’S RELIGION AND I TS SPREAD .
in th e sixth cen tury A.D., to Japan, taking strong hold on allof the
people of these countries, though they were very different from
those among whom it arose, and exerting on all the wilder tribesamong tha navery sensible civilizing influence. I t is believed tohave established itself at Alexandria.
‘ And it penetrated to
Europe, where the early Christians had to pay tribute to the
Tartar Buddhis t Lords of the Golden Horde ; and to the presentday it still survives in European Russiaamong the Kalmaks on
the Volga, who are professed Buddhists of the Lamaist order.
T ibet, at the beginning of the seventh century , though now
surrounded by Buddhist countries, knew noth ing o f that religion ,
and was still buried in barbaric darkness. Not until about theyear 640 A .D. did it first receive its Buddhism, and through it
some beginnings of c ivilization among its people.
But here it is necessary to refer to the changes in Form which
Buddh ism mmnwhile had undergone in India.
Buddha,as the centralfigure of the system, soon became investedwith supernatural and legendary attributes: And as the religion
extended its range and influence, and enjoyed princely patronageand ease, it became more metaphysical and ritualistic , so that
heresies and discords constantly cropped up, tending to schism8,
for the suppression of which it was found necessary to hold great
councils .
Of these councils the one held at Jalandhar, in Northern India,
towards the end of the first century A.D. , under the auspices of the
Scythian King Kanishka, of Northern India, was epoch-making,for it established apermanent schism into what Phrropean writers
have termed the “ Northern and Southern Schools : the
Southern being now represented by Ceylon, Burma, and Siamand the Northern by Tibet, Sikhim,
Bhotan , Nepal, Ladak,Ch ina, Mongolia, Tartary , and Japan . This division , however,
it must be remembered, is unknown to the Buddhists them
selves, and is only useful to denote in a rough sort of way the
relatively primitive as distinguished from the developed or mixed
forms of the faith, with especial reference to their present day
The ”M m (Tm oua'
s cd. , p. 171)notes that Bhiltshus , or Buddhistmonks , came bu n
“Masadda.”considered to be Alexandria.
10 CHANGES I N PR IM I TI VE BUDDHI SM
The point of divergence of these so-called “Northern”and
Southern Schools was the theistic ”chip/data doctrine, whichsubstituted for the agnostic idealism and simple
' morality of
Buddha, a speculative theistic system with amysticism of sophis
tic nihilism in the background . Primitive Buddhism pract icallyconfined its salvation to a select few ; but theMahayanaextendedsalvation to the entire universe. Thus
,from its large capac ity as
a Veh icle for easy , speedy , and certain attainment of the state
of aBo dhisat or potential Buddha, and conveyance across th e sea
of life (surgw im) to Nirvana, the haven of the Buddhists,its
adherents calle d it “ The Great Vehicle ”or Mahriydna ;
1while
they contemptuously called the system of the others—the Pfimitive Buddhists
, who did not join this innovation Th e Little,or Imperfect Vehicle,
”the H inaydna,
’
which could carry so
few to N irvana, and wh ich they alleged was only fit for low
intellects .
This doctrinal division into the Mahayana and Hinayiina, 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 type.
Who the real author of the Mahz‘
iyz'
ina was is not yet known.
The doctrine seems to have developed within the Maha-sanghikaor
“ Great Congregation —a heretical sect which arose amongthe monks of Vaisz
'
ili, 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 century A.O. ,
is credited with the authorship of a work entitled On raisingFaith in the Mahriyrina.
“ But its ch ief expounder and developer
was N ilgiirjuna, who was probably a pupil of Asvaghosha, as he
1 The word l'
cina (Tib. , T ry -
pa ch’
en-
po) or Veh icle"is parallel to the Platonic
as noted by BE A] . in li teral , p. 12-1.
2 T eg-
pu(Luau-
pa.
(‘
f llnmx Ts laxu’
s Si-g/u-K i 1L , p. 133; EI TEL, p. 90; DRARMAPALA in
Ala/album; Joan ,1892; Taw Sein KO, I nd . A nh
’
qmzry , Jmm, 1892.
4 The orthodox members of this conmcil formed the sect called Slkat'hYld or “elders.
"
5 He also wrote a biography of Buddha, entitled B udd/«z-C'arita Karyn, translated
by Cowmn, in S.B.E. I t closely resembles the Lalita Vistata, and a similar epic
was brought to Chinaas early as 70an . (Bean‘
s C’la
'
nesf B uddhism, p. He is alsocredit ed with theauthorsh ipofaclever confutation of Bralnnan ism,wh ich was latterly
entitled VajraS'
z'
tcc’
(c f. HODGB. ,”L,
THE MAHZYZNA AND N2GABJUNA.
followed the successor cf the latter in the patriarchate . He could
not, hm , have taken any active part in Kanishka’s Council,
as the Lamas believe. I ndeed, it is doubtful even whether he had
m ans claimed and secured orthodoxy ,
for the Mahayanadod rine by producing an apomlyptic treatise which he attributedto 8519
's Mani, entitled the
Prajfi ti-ptizramitd , or“ the
means of arriviug at the other
side of wisdom,
”a treatise
which he alleged the Buddhahad himself composed , and
had hid away in the custodyof the Nags demigods until
men were sufiiciently en light
ened to comprehend so ah
struse asystem. And, as his
method claims to be a com
[remiss between the extreme
of N irvfiumit was named theN u
W ar the system of the MiddlePath .
3
This Mahayana doctrine was essentially a soph istic nihilism ;
and under it the goal Nirvana, or rather Pari-Nirvana, wh ileceasing to be extinction of Life, was considered a mystical state
which admitted of no definition . By developing the supernatural
side of Buddhism and its objective symbolism, by rendering its
2appcam to bclong to uw u eond cenmry an. Bewas a
4 and amonk of Ni landa, the headquarters of several of
them patt iarchs. He is credited hy the Lamas (JHA having
M the‘
stoue railing round the’
great GandholaTemple of Budh Gays ,”though
Qu ay le ol fl w hd iic imcripfions on these rails would place t heir date earlier.
for a biogrlphical note fmm the'
l‘
ibetau by H. Walnu t , see J. Pali Tcrt Soc
M p. 1. also by San“ , 51, pp. 1and 115. The vernacular history of
KashmirW makes him am temporary and chief monk of Kauishka'
s
M . King Abhhnanyu (cf. also Elm p. 103 ; 21, 301-8 ; Keen , ii. , 14
M . 3; m m , 1m).I t seems to hfl e been a commen praetics for sectaries to call their own system
by this title, that it only was the true or reasonable belief. Si kyaMun i
all ) ad ded “ the Middle Path (Dawns. p. claiming in his defence of
trial! to M d the two extremes of superstition on the one side, and worldliness or
M tg on them . (bmp. the Viamedia of the Anglican Oxford mov ement.
{4 d fl
12
Council amrmed
workable agreement with them)
rivalled Agoka in
a dominant form of BuddhismIndia; and it was the form whic
to Chinaand Northern Asia.
I ts ideolimtion of Buddhaand
and able to save, and to the
and deities as objects of worship, with t
311m(the Damian-God . holding the Book ofWisdom
‘ M d tbo Chinese und Japnneae Scriptures ” e nunciated frod tbe PiBm ‘
s Budd. in Galina, p. 6) t nd a.lso afow Tibetan (of. Chap. vii ).
THEISM AND I MAGE WORSHIP. 13
M y inoorW d a Sun-my th , as was indeed to be ex
pected where the chief patrons of this early MahayanaBuddhism,
the Seythim s and [ado-Persians, were arace ofSun-worshippers.
The worship of Buddha’s own image seems to date from this
period , the first century of our era, and about four or five
cen turies afie r Buddha’s death ; 1 and it was followed by avarietyof poly theistic forms, the creation of which was probably fac ilitated by the Grec ian Art influenc es then prevalent in Northernlndin.
z Difiemnt forms
of Buddha’
s image , origin
ally intended to represent
difl'
erent epochs in his life ,
we re afiervmrds idealized
into various Ce lestial Buddhas, from whom the hu
man Buddhas were held
to be derived as material
About 500 A.D.
’ arose
the next great developmen t in Indian Buddh ismwith the importation into
it of the panth eisfi c cult
of Yoga, or the ecstatic
un io n of the ind ividual
with the Universal Spirit,
a cult which had been introduced into Hinduism Vu M M M
by Pataujaliabout 150 ( the Wielder of the Thunderbolt).Buddha himself had attached much importance to the practice
Cl. statue of fl nddhafound at Srim ti, Consumm u‘
s sum of Bur-Aw, p. vu. So
also in Christianity . Anchdmcon Pun -ar, in h is recent lecture on“ The Development 0!
M inn Art.”states that for three centuries there were no pictuncs of Christ. but
«d y namis m u th e fish, the lamb, the dove. The catw ombs of St. Cullietus
contained the first picture d Christ , the date being 318. Not even a cross existed
in the M y M amba.and stillless acrucifix . The eighth century saw the first picture
ol d ic du d Cht iat . W inm nm depic ted the cmcinx ion in asmac Gospel.“ 10m m M m“W V AM I M JJ fl fi q w
“ ( i nfirm -fi rm Km .
urn»m am auth or»! th is hmm fion, An ny , the brother of Vu ubcndhu.
wh ich was grafted on to
dhista.
The Yogz’
warya mystic ism seems to have
the Mahayana followers, and e
left in the Mahayana.
About the end of the six
mysticism, with its worship
Hinds“ : god siva,both BuddhismCo nsorts were
several Celestial
(l Celestial W h ils t).
aw“; JM'
Q Hvl-tm‘
n dc hs vic dc fl ém
16
monasteries, with their teeming idols, and
ad age; N’
NAM
(an I nd ian Buddh ist t ti tl ry . H onk of the Eleventh Century
the monks wholesale ; 2 and as the Buddhistlike the more domestic Brfihmanis
and monks for its vitality , it soon disappeared
these latter. I t lingered only for a short time 1
remote parts of the peninsula, to which the
M nhammadans could not read ily penetrate .
“
But it has now been extinct in India for
leaving , however, all over that country , a
architectural remains and monuments of
and massacre with reference to Mngadhaand Asam.
TM -i-N eid fi , B tum’
s tram , ii. , 306, etc .
aTimui thasays it still existed in Bengal till t hemiddle of thefifteenth century s .
under the Chagaln Bajs , whose kingdom extended to Delh iand who was comm-11to Buddh ismby his wife. He died in 1448 A.D ., and Prof. Bendall finds (Cat. M E
MSS. in“ . p. iv)ths t Buddhist use. were copied in Bengal up to the midd -le d t
fifteenth century , namely . to 1446 . Cl. also his New Sen, ammo;
mine in (Prue ), February . 1898.
I TS FORM I N TI BET.
living effect upon its apparent ofi’
shoot Jainism, and upon Brahmanism, which it profoundly influenced for go
od .
Although the form of Buddhism prevalent 1n Tibet,and whichhas been called after its priests Lamaism,
”is mainly that of
the mystical type, the Vajra-yi na, curiously incorporated with
Tibetan mythology and spirit-worship, still it preserves there ,
as we shall see, much of the loftier philmophy and ethics of the
sy stem taught by Buddhahimself. And the Lamas have the keysto unlock the meaning of much of Buddha’s doctrine, which hasbeen almost inacessible
mes , DEVELOPMENT ,AND SPREAD or Ln
BET emerges from barbaric darknessdawn of its Buddhism, in the seventh
era
Tibetan.
history , such as there
at all before its Buddhist era, nor litt
till about the eleventh century A. D.—is fairly cle
1M n 11photograph by Mr. Homnann.
the M a tribe, “ made to ente r Tibet in the fifth cent ury n o. as the progenitor
at s mfl lmuinm d SoonM fl m po’s ancestors ; and an absurd story is invented
so m e for thc etymology ot his name which mesns fl he bsck chairfl while
ane '
l‘
ihstnn psophe sre given u m enitors n monkey evidently in
mu m-m amm a l “ monkey god.W M am nmdeu . Again, in theye¢1r 331A.u., there tell from hes ven
an d w eed obieots (cont. Norm , B ., p. including the ou u ni formula,M in mmy w not invented till many hundred (probably a thousand) yearsbut . And dmfl srly the tppearance of five foreigners before axing, ssid
to hnn bn n nnfi sd‘
t’o-t ’m-i yan-tssmmorder to declare the sacred nstm'
s ot the
M M M W , M M t the people w nfi uued in
W M M meaning . Aud it only tends still funher to obscure the points
at W e to W ink : the question, as Lassen does ( I nd . Alt , Alleged
m m m u mw 11. 0. . ot s umipou ry Buddh ist mousstery Jor such n
do
3 8m m et e 436 .
They ” M ed woodand knotted cords (Bi tten-Vs Researches,p.
s 0 2
in 641
a daughter of the Nepal
these wives being bigoted
mission to China was in 634 (Busnm t,
New 8012. xii” p.
According toGhimse annals the Tibemh date for the man ia;639 (C. . that is, two years after his marriage with the Nepalese prim3 Kong-in princess
” in Chinese.
‘ The'
l‘
ibetan tradition has it that thers were three other suitors for this primhand, narnely . the three gms test kings they knew ol outsidemnng the m .
sdhmof l’ersis bh m hand of the Hor (M’
)M hes See also
110011014!
q 196 ; Bodkm sr. 338 .
21
real order of events to state, as is
that SronTsauGampafirstadoptedtwo Buddhist wives. Even the
puts into the mouth of Sron Tsan Gempo, whenhand of his first wife, the Nepalese princess, theI, the King of barbarous ‘ Tibet, do not practise
but should you be pleased to bestow on me your
wish me to have the Law,“I shall practise the ten
five-thousand-fold body though I have
if you so desire I shall buildreliable Chinese history records that
8 no religion in Tibet ” ; and the
Chinese h istory shows him activelyin the very nu-Buddhist pursuit of
s Tibetan king to India, at the
Buddhist books was called Thon
of his departure and return are nu
have been withinthis h istory makes
India
or the
owl-”I‘d Si t-W t.
HM ‘ .
title for Thegood BhotiyaorTibetan.
"His pmpermme
as date ol'
departure, snd 660ss the return ; 1311t
died according to the Chinese accounts, although hethe confl icting Tibetan records .
this purpose a grammar.
”
into vogue in India, and it very slightly modified a few lettersadapt them to the peculiarities of Tibetan phonetics.
' Then
translated into this new charac ter several small Buddhist texibut he does not appear to have become a monk or to hi
attempted any religious teaching.
SronTsan Gampo, being one of the greate st kings of Tibet athe first patron of learning and civilization in that country, 11
having with the aid of his wives first planted the germs of Buddism in Tibetan soil, he is justly the most famous and popn
king of the country , and latterly he was canonized as an incau
tion of the most popular of the celestial Bodhissts, Avalokita a
in keeping with th is legend he is figured with h is hair dressup into a h igh conical ch ignon after the fashion of the Indi
images of this Buddhist god , The Looking-down-Lord.
”
His two wives were canonized as incarnations of Avalokit
consort, Tara,“ the Saviouress,
”or Goddess of Mercy ; and t
fact that they bore h im no children is pointed to as evidence
their divine nature.
‘5 The Chinese princess Wench'
eng was deifi
Li-byin Li 4» to give.
sGrdln'
betas bit/o'
er cum cic’a‘
ya.
8 The cerebrals and aspirates not being needed {or Tibetan sounds were reject
Sum , 1888, 42.
him (Coons, A , and Boom, B . , 212.
9 His issue proceeded from two or four Tibetan wives.
century later in the
a res1dent of the
India.
Th is Buddhist wizard, Guru Padma-eamhhava,spended to the invitation of the Tibetan king, andthe messengers back to Tibet in 747 A.n.
°
now deified and as celebrated inthan whom, indeed, he receives
he demands detailed notice .
The founder of Lamaism,Sai
Chushih.
(Bvsn nt , too. 011.
recognised as aBuddhist countr-y .
a the M 7 011.
toong (Bm 458).0 111747 (Csoug e 183h hut themilncse date wmfld give 7fibwom ).The legmdary lile of the Guru stetes that hemarried the Princess M I
sister ofSCntN -sukita.
Anotheracwuntmakes th efl uman ive in fi het inanfi ctpatim ot the king’swiah
RI SE or sl u ms .
ofthe Sanskrit “ Gm-u ”or
“ teacher.
”He is also called Ugyen
”
or Urgyan,”as hewasanative of Udyanaor Urgyan, correspond
ing to the country about Ghazni' to the north-west of Kashmir.
Udyilna, his native land, was famed for the proficiency of its
priests in sorcery , exorcism, and magic . Hiuen Tsiang, writ ing s
century previously , says regarding Udyfina:“ The people are in
disposition somewhat sly and crafty . They practise the art of usingcharms. The employment of magical sentences is with them an
art and astudy .
" And in regard to theadjoining country of Kashmiralso intimately related to Lamaism, Marco Polo a few cen turies
later says : Keshimur is aprovince inhabited by people who areidolaters (i ts , Buddhists).They have an astonishing ae
quaintance with the devilries of
enchantment, insomuch as theycan make their idols speak. They
changes of weather, and produce
darkness, and do a number of
things so extraordinary that no one
without seeing them would believethem. Indeed, this country is the
$ 3a'
fii’mfi
'
The Tibetans, steeped in super
Doc 3 m stiticawhich beset them on everyA send priest) by 8ml’ednw side by malignant devils, warmly
welcomed the Guru as he broughtthem deliverance from their terrible tormentors. Arriving in Tibet1 For legend of his birth fromalotus see p. 380.
‘ sLo pon.
geographer, writcs (MARCO Peshtwarmn the
Swat river. hut from thc ex tent assigned to it hw en Thsang, the name proh.uycovered alarge psrt ot the whole hiuregion w uth of the fl indu xush from Chm-ai
to the I ndus. “ indeed it is repreeented in the MAp ol Vlvien de SL Mu tin
(Pac t-ins Bouddltid a. I t is regarded by PaHian as the most northerlm vines
of India, and in his time the food and clothing ot the people wcre simflar to those ofGangetic Indie.
Dan'
s Si- l'
s -Ka’
, i. , 120.5 MasonP., i., 156.
on extending their doctrines
they pandered to the popular taste by admittingof Buddhism the pantheon of those new nation
Buhjw ted by a Psdms .
symbolic of the thunderbolt of Indra(Jupiter),the Mahayana gospels, by which he
adversaries.
R ISE OF “ MAM .
As the leading events of his
the original habitats of several of
have given a condensed account of
pantheon at page 382.
at Sam-
yfis in 749 Ad ). the first Tibetan monastery . The ortho
dc x account of the miraculous creation of that building is referrot
to in our description of that monastery .
On the building ofSim-yes} said to bemodelledafter the I ndia:
Odantapura of Msgadha, the Guru, assisted by the Indian monl
Sfinta raksh ita,inst itutet
there the mates of the Lamas
Santa-mkshita was made tht
first abbot and labouned thenfor thirte en years. He now is
Hm'ma‘
fi
n (I f :
1“l
Sims-mum s .
I ndian Buddhist monk of the Eigh thCentury am.
Buddhism. They simply call
religion”
; and its professors are
(nai l-pa), in contradistinction to
i The title of the teraple is Zan-
yad Mi-
gyur Lhun-gy i dub
-paid tong-W
or the “Sell osprung immovable shrine,” and it is believed to be based on im ovi hla
lmmdations oi adamantine laid by the Guru.
And is said to have been of the Svatantraschool, following Sl fiputmm ndl
Nagarjuna, Suhhahkars , Sri Gupta. and Janina-garbha (cf. Scan , 67 : Km ” ii., 68
I BSI , p. 226 : Pam», No . 25 .
bLa-ma. The Uighurs (PHor) call their Limas "h is " (Va n'
s, M p.mnote).
La-ma’ is a Tibetan word
meaning the“ Superior One,
’
and corresponds to the San
skrit Unwra. I t was restritfied
to the head of the monastery,and still is strictly applimbh
only to abbots and the highesimonks ; though out of courtesythe t itle i s now given tc
almost all Lew ist monks and
priests. The Lamas have nc
special term for their form at
The religion or“Bmddha’t
ST . PADMA ’S SORCER Y. 2
aid ers”
(elm-paorpyi-Wii), the ao-called pe
-ling”or foreigners
of English writers. And the European term “ Lamaism ” finds nocoun terpart in Tibetan .
The first Lamamay be said to be Pal-bat s, who succeeded the
Indian abbot Si nta-raksh ita; though the first ordained memberof this Tibetan order of monks was Bye-K hri-gzigs. l The most
learned of these young Lamas was Vairocana,who translated manySanskrit works into Tibetan, though his usefulness was interruptedfor a while by th e Tibetan wife of Thi-SronDetsan ; who in her
bitter opposition to the King’
s reforms,and instigated by the Biin
pa priests, secured the banishmen t of Vairocana to the eastern
province of Kham by a scheme similar to that practised by Poti
phar’
s wife . But, on her being forthwith affl icwd with leprosy , sherelented, and the young Bairo-tsana
”was recalled and efl
’eeted
her cure. She is still, however, handed down to history as the Red
Rahulii she-devil,
“while Vairocana is made an incarnation of
Buddha’s faithful attendant and cousin Kneads ; and on account
of his having translated many orthodox scriptures, he is credited
with the composition or translation and hiding away of many of
the fic titious scriptures of the unreformed Lamas, which were
afterwards discovered”as revelations.
I t is not easy now to ascertain the exact details of the creed
the primitive Lamaism—taught by the Guru, forall the extant
works attributed to him were composed several centuries later
by followers of his twenty-five T ibetan disc iples . But judging
from the intimate assoc iation of h is name with the essentials
of Lamaist sorceries , and the special creeds of the old unreformed
sec tion of the Lamas—the N in-ma-pa—who profess and are acknowledged to be his immediate followers, and whose older scriptures date back to within two cen turies of the Guru’
s time, it is
evident that his teaching was of that extremely Tantrik andmagical type of Mahayana Buddh ism which was then prevalent
in his native country of Udy iin and Kashmir. And to th is h ighlyimpure form of Buddhism, already covemd by so many foreign
accretions and saturated with so much demonolatry , was added a
l The first seven nov ices (Sud-mi mi) who formed the nucleus of the order were
(1M rim dbass, M andi-aand llranka Mutik, 'K'
on Nigendra. Sagor Vairo
cana. L ila3m M’
m c’oy . gLan
-Ka Tannna. of whom the first three were
elderly .
gi n-margyal. The legend is given in the T
’
an-y ik Sen t'
ch.
place m the Lamaist pantheon .
Primit ive Lamaism may therefore be defined as apriestly mixture of Sivaite mystic ism, magic , and [ado
-Tibetan demonolatry.overlaid by a thin varnish of Mahayana Buddh ism . And to
the present day Lamaism still retains this character.
In this form, as shaped by
the Guru, Buddhrsmproved moreattractive to the people and soon
became popular. I ts doctrine
ofKer/mm.or ethical retribution,
appealed to the fatalism which
the Tibetans share with most
eastern races. And the zealous
King, Thi' Sron Detsan, founded
initiated a period of great liter
ary activity by procuring manytalented Indian and Kashmirischolars for the work of trans”ing the Indian canonical m i!
and commentaries into Tibetan)A has . “ “ m m, The new religion was actively
opposed by the pries ts of the native religion, called Béhig'aml
these were supported by one of the most powerful min isters.‘
l The cine! translato rs employed at th is time were th e Indian monks. t alablitrs.
Bu ddha Guhyn, santigarbha.Visuddhi Sinks, th e Tantrik Ach i ryaDharma-k‘irti M l
translated the q nd fid tu Yoga. w orks). The Kashmir-i monks , Jiw mtra. OMand Ananda. assisted by the Tibetan novices, chief of whom was Vairocana. No
translations or works ascribed to Padmmsambhava himself occur in the Tibetan
Tripitaka canon.
After G iorgi.
title formonk, Pongyi . The Biia religion resembles the
(our. oil Room. B . , p. 206 ct up, and h is L.L . , p. 217 n
lt is especially associated with the worsh ip of
reputed founder is gs’
m-rabs Ali-be . As new practised,
Budd hism. Foralist of some uf its deities ace Sw r,
Sec . Vo .i i.
Named Namhin-Shanmm-pn
-sky es . Tln minis ters who aided Were fl e
Shun-Slot, and Da-gyub-u
'
an.
RI SE OF LZMA ISM .
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 as miraculous in char
acter as his life, and in keeping with the divine attributes withwhich he has been invested as Saviour of a snfiering world.
”
28. Ma~ t'
og rin-ch’en crushed adamant to powderand ate it like meal.
Lair-dad Kon-ch’
og wielded and repelled thunderbolts.
And atwenty-sixth is added : Gysl
-wai-Cb‘u’
nc‘
ub sat cross-legged in tbe air.
1 Aftcr residing
pmbable he only remained afew yean ), and foundmg bimaism swmely . the 0min q much w the gfl ef oi tbe Tibetang anmmnoed his appm hing depc mfor lresh religious triumphs in other lands. Addressing the King, he said : “ in
country is named San-do-pal-ri (sans-mdog-dpal-ri). the king of which is named
M agh of thl ten necks O tbe ten-headed nan n). To its eu t llu h ukapufi to its
m tt fi bu-damorwrhe happy
”
(M M n d oe dan fiLto its west Ko-shstw w mmm um -u m mmw um ww dwmk’
nr, to its nosth ~west is Bis-laoguan -lclngs-mq to its nortb-east is Nd -byih
These nah hs conntries m
must go to the stronghold of the Rakshaat San-do’
pd -ri in the country of rfl s ‘
ywb-glin or°The Yak-tail oontinent.
’
which lies to tbe south -wast of Tibet. Th ither
must l now go.
"
M um psuied by the King and nobles and his two fairy wives (the Tibetanone of which , named Yes
'
eo ts'
o-gyal was to be left behindxhe went to the Owthang La in Mang-yul on the north em conflnes of Tibet, w d tbm aw giv ing
.fztrewell advice to the king , priests.and ths assembled multitude to keeptbe doctrinebe bad uugmmem m d the revelations he hsd hidden in caves throuzbont tbe h nd.
he m enveloped in aglorious rainbow-halo . with in which appealed the four glu t
were distracted with grief and remainied transfixed as it dead. Ultimately they
do-pal-ri, which evant he (the king) was able to see through the magicd insigbt
he hsd acquired trom the fium . I t appeared thst ths Gum reached Bingah amabout two dsys
’
jmnnsy , w d penetrating the hon pd we. he entaed the body of fi s
Bah hs king namsd “ fl e ot the 8kull rosary .” and prsached the doctrine to the
thom nd daughters of the Bakshs and tbe iolk ol that oountry . A iew days after
lfis body , the 0uru reigns there snpreme over the Rskshm even up till the pramday , and in perpetual youth is preaching tbcre the doctrine of Li rnaism in apass
dise which rivals that of Amiti bba’s western heaven of Samara
I TS DEVELOPMENT AN D SPREAD . 33
life , he is deified and worshipped as the second Buddha,"and
h is image under “The eight worshipful Forms” 1 is found in
every Tibetan temple of the old sect, as figured at page 25.
Thus established, and lavishly endowed, Lamaism made steady
progress, and was actively patronized by Thi-Sron Detsan’
asucces
sors for two generations .
”
The eras of Lamaism may be divided into (1) primitive or
“ Augustine”
(from King Thi-Sron Detsan’
s reign to the per
secut iosi), (2) medie val, including the reformation, (3) modernM maism, from the priest
-kingship of the Dalai Lima in the
An interesting glimpse into the professed religion of the earlier
period is given in the bilingual edict pillars do-ring,” erected at
Lhasa in 822 in treaty with the Chinese. I n the text of
these ed icts, which has been translated by Dr. Bushell, occurs the
folhowing sen tence :“ They the Fan (Tibetan) and the Han
(Chinese)] have looked up to the three precious ones, to all the
holy smuts, to the sun, moon, stars, and planets, and begged them
to be their witnesses .
”
I n th e latter half of the ninth century‘ under king Ralpachan,
the grandam of Thi Sron Detsan, the work of the translation of
scriptures and the commentaries of Nagarjuna, Aryadeva, Vasubandhu, etc . , was actively prosecuted . Among th e Indian trans
lators employed by him were Jinn Mitra, Silendrabodhi,° Suren
drabodhi, Prajna-varman, Daw sfl a, and Bodhimitra, assisted bythe Tibetans Pal-brtsegs, Ye-e
’
e-sde, Ch’os-kyi
-Gyal-ts’
an, and
at least half of the two collection s as we know them is the work
1Gm ts’
an gye. For description oi these sw p. 379.
Thi-Sron Detsan died in 786 (Cantu . (I n . and was succeeded by his
0 These two werepupils oi Stliiramati (Vm iuxv, Tdmucillm . 820)
SFM OI"m m .
of their hands.
l And he endowed most of the monasteries with
state-lands and the right to collec t tithes and tame. He scans
to have been the tirst'
l‘
ibetan sovereign who started a reguhr
record of the annals of his country , for wh ich purpose he adopted
the Chinese system of chronology .
His devotion to Buddhism appears to have led to his murder
about at the instigation of his younger brother Lan Danna,—the so-mlled Julian of Lamaism—who thenascended the th ronc,and at once commenced to persecute the Limas and did h
'
n
utmost“ to uproot the religion . He desecrated the temples and
several monasteries , burned many of their books, and treated
the Limas with the grossest indignity , forcing many to becomebutchers.
But Lan Barma’s persecution was very mild for a religious
one, and very short-lived. He was assassinated in the third year
of his reign by a Lima of Lha
lun named Pal-dorje, who has
since been canonized by his grate
ful church, and this murd erous
incident forms apart of the modern
Lamaist masqum de .
‘ This Lima,to cfi
'
ect h is purpose, assumed th e
guise ofastrolling black-hat devildancer,and hid in his ample sleeves
a bow and arrow. His dancingbelow the king
’s palace, which
stood near the north end of the
present cathedral of Lhasa} at
tracted the attention of the king ,who summoned the dancer to his
presence , where the disguised
Lama seized an opportunity while
near the king to shoot him with
the arrow, which proved almost immediately fatal. I n the re
Bu c s -na'
r Davin-Du ran.
225 .
The date is variously given, ranging from 888 (Rem us, 439 and 522)to M m(Ow n , Gr. . 902(Su m o Su san. 914 (Kdreas , ii.,
Actively aided bt is minister, sBauslay-snas .
‘ See an xx.
‘ And not on the Red Hill latterly named “ Paula.
I TS PERSEOUTI ON AND REVI VAL.
suiting tumult the lama sped away on a black horse, which
was tethered near at hand, and riding on, plunged through the
Ky i river on the outskirts of Lhasa, whence his horse emerged
in its natural white colour, as it had been mer'
ely blackened byamt, and he himself turned outside the white lining of his coat,
an l by this stratagem escaped his pursuers.
‘The dy ing words
of the king were : “ Oh , why was I not killed three years agoto save me committing so much sin, or three years hence, that I
migh t have rooted Buddhism out of the land
On the assassination of Lan Darma the Lamas were not longin regaining their lost ground.
’Theirparty assumed the regency
during the minority of Lan Darma’s son s, and although Tibetnow became divided into petty principalities, the persecution
seems to have imparted fresh vigour to the movement, for
from th is time forth the Lfimaist church steadily grew in size
and influence until it reached itspresent vast dimensions, culminating in the priest
-kings at Lhasa.By the beginning of the eleventh century A.O. , numerous Indian
and Kashmiri monks were again frequenting Tibet. ’ And in
1038 a.o. arrived Atisa, the great reformer of Lamaism,
‘ whose
biography is sketched in outline below, as he figures con
spicuously in M maism, and especially in its sects.
i fl e hid in acave near the monastery of Brag-Yal-pa, abbut one day’
sjourney east
of Lh i sa.
3 Sanangwere Smriti . who wrote aTibetan vocabulary named The Weapon
of w Dhatmapi la. who arrived in 1013 a.o . . accompanied by Siddhapala,GunapalamndW from Eastern I ndia: and Subhuti $ri Si nti. who translated
some of the Prafi i -pi rmnitiHis legendary biography , attributed to his pupil Bram-ton, but apparently of
later date (and probably written by the Dalai in the sixteenth century , as it credits
M o tor: with being Avalokita'
s incarnation), has been translated by Sana in
Jw . I nd . Budd . Toast», 189& I have also consulted the original. (Cf. also Ti na.
241. 243: W ait . 78, 295 ; 69. 186 ; Pu n .No. Atiss‘
aproper
luthan name is Dipanh ra Sri-jfii nmbut he is usually called by the Lamns Jo-sorje-dpaI-ldes M ica. or
“ The I llustrious Noble Lord Atisha.
”And he is held to be
an incarnation of Manjusri, the Celestial Bodhisat of Wisdom ; though this seems
merely apiour way of stating that Atisawas W Mafijuari of Ti beaor th e most
learned in schaastic and astrological lore of all the monks who had previous lytheir especialapotheosized
wise man as aManjusri incarnation. He was born in 980 an. (according to his
Tibetan chronicles). of the royal family of Gaur at Vikramanipur in Bengal, hislathe being named Kaly ina-sri. and h is mother Prabhavati. and was ordained at
n 2
SPREAD OF LZMA I SM
Alisa was nearlylie at once started a
sects of Kar-gyn-
pa
The latter end of the eleventh century saw Lamaism firmly
t he Odantopuri Vilmra. He underwent training under both Mahay i na teac hers
and the MahaSiddhi (grub-ch'
en)or wizard -priests , his most notable masters beingChandrakirt i. the Abbot of Suvarnadv ip. or Sudharmanagar. the
“ CW"of the
anc ients. near“ Thatc h
"in Pegu, Mativitaraof the Mahi bodh i Viham and the Main»
siddh i Niro, who is especially related to the Karo
gyu-paSect. On starting for Tibet.
he was a professor of the Vikramaaila monastery in Magadha. and a contemporaryof Nayapi la. son of King Mahipala.
We visited Tibet by way of Kari K‘
or-sum in 1088 an . in the company of the Li rnaNag
-tabo. and after starting what may be called the Reformed Lamaism, died in
the aSe-t'
ar’
i monas tery . near in 1062. I t is stated that he came fromVikramas ilaat the inv itat ion of th e Tibetan King , named Lha LamaYe-s hes-
°
cd. but
his route rid fiari renders th is unlikely , and this LhaLimaseems to have been apettychief of N .W . Tibet, who was captured about t hat time by the Nepalese .
The following works by Atisaoccur in mDo of bs’
l‘
an'
gyur : 1. Bodhipathapradipa:
2. Caryasangn hapradipa; 3. Satya drayavntara; l . Madhyamopadesa: 5, Sangraba
gnrhha; 6. Hridaya nischita; 7, Bodh isattva manyi vali ; 8. Bodhisatt va karmidi~margi vatara; 9. Saranagati desa; 10. Mahayanapatha sidhana varna sangraba;11. Mahi yi napathasi dhana sangraha: 12, Stitrarthasamuchhayopadesa; 18. Dasakwsale karmopadeaa; l l . KarmaVibhanga 15. Sami dhi sambhars parivarta; 16, Lobsttarasaptaltn vidhi 17. Guru Kriy i krama ; 18. Chittotpada samvara vidhi krania; 19.S
'
ikalai aamucchnyn abh i snmayn. de livered by S’ri Dharmapéla, King of Sum
vipa to Dipanltaraand Kamala; so. V imala ratna lelrhana, an epist le by Dipanhan
to Nays Pi le . King of Magadhaby Atiaaon his departure for Tibet .
i' Bum “.
sixty years of age when he visited Tibet .
l
movement wh ich may be called the M meist
Reformation, and he wrotemanytreatises .
”
His chief disciple was Domton,
3 the first hiemrch of
the new reformed sect, the
Kadam-pa, which, threw d-a
half centuries later, became the
Ge-lug-
pa, now the dominant
sect of Tibet, and the established church of the country .
Atisa’s reformation resulted
not only in the new sec t ,
Kadam-
pa, with which he most
intimately identified himself,
but it also initiated, more or
less directly , the semi-reformed
and Sakya-
pa, as detailed in the chapter on
at Sakya hndtook much of the power out
mongst whom Tibet was now
further open the country to
the assertion that th is
great influx of Indian
rsecution in India, as there is no record of
the time of the Muhammadan invasion of
f the thirteenth century , Lamaism received
gth at the hands of the great ChineseTibet had been conquered by h is
D . , and Khubilai was thus
Th is emperor we know,
others, was a most en
a religion to weld
mighty empire he
Li ma, as well as representatives of the
r faiths, and he ultimately fixed upon
in common with the Shamanist faiths
and Mongolia than had Confucianism,
to Buddhi sm is made miraculous . He is said to
from the Christian missionaries , who had beenthe pape, the performance of a miracle as a
the superiority of the Christian religion, while
Lamas succeeded m showing him amiracle ,
presence of the mission
Khubilai’
s demands, the
rise miraculously to his
ddhism ; and the dis
cup had been lifted byfallen .
SPREAD OF LZMALSM
Pandita, as head of
temporary power as the tributary ruler of Tibet , in return for
which favour he was required to consecrate or crown the Chineseemperors. And the succession in this hereditary primacy was
secured to the Pandit’
s nephew, Lodoi Gyal-ts’an (or Mati
Highness or Sublimity (p’
ags-pa). Khubilai actively promotd
Lamaism and built many monasteries in Mongolia, and a large
one at Pekin . Chinese history’ attributes to him the organisa
tion of civil administration in Tibet , though it would appear
that be exerted his authority only by diplomacy through these
spiritual potentates without any actual conquest by arms.
The Sakya pope, assisted by a stafi‘
of scholars, achieved the
great work of translating the bulky Lamaist canon (Kati -gym).
into Mongolian after its revision and collation with the Chinesetexts . Indeed , the Lamaist accounts claim for the SakyaPope
the invention of the Mongolian character, though it is clearlymodelled upon the Syrian ; and Syriac and nestorian missionaries
are known to have worked in Mongolia long prior to this epoch .
Under the succeeding Mongol emperors, the Sakya primacyseems to have maintained much of its political supremacy , and to
have used its power as achurch-militant to oppress its rival sects.
Thus it burned . the great Kar-
g u-pamonastery of Dikung about1320am. But on the accession of the Ming dynasty in 1368 M ).
the Chinese emperors deemed it politic, while conciliating the
Lamas, as a' body , by gifts and titles, to strike at the Sakyapower by raising the heads of two other monasteries 3 to equalrank with it, and encouraged strife amongst them.
At the beginning of the fifteenth century a Lama namedTson-K
’
a-pa t e-organized Atiss’
a reformed sect, and altered its
t itle to “ The virtuous order,”
or Gs-lugb
pa. Th is sect soon
eclipsed all the others ; and in five generations it obtained gthe
priest-kingship of Tibet
,wh ich it still retains to th is day . I ts
first Grand Lama was Tson-K’
a-pa’
s nephew, Geden-dub, withhis succession based on the idea of te-incarnation, a theory
1 I n 1270an.
3 Manco P. , ii ., 88.
3 The Ka-gyupa, Dikung , and the Ka-dam-
paTs’
sl.
pretensions, and he succeeded perfectly .
.
All fi e other sects of
divine refl exes . As for t
the Dalai lAmato be the
meat as a theocracy , for
incarnate as their king.
tro shied by .the cares and obligations of theambitious schemes, and by the intrigues
sought the temporal sovereigntytroubles his death was concealedDe~ Si,
‘ who is believed to have
aw l-rid . Csom '
s 6 mm, 191 Crow n’s A lph.
17 8 PRESEN T-DA Y DISTR I BUTI ON .
which then assumed the suzerainty , and which has since con
tinued to control in ageneral way the temporalafi'
airs,especially
its foreign policy ,1and also to regulate more or less the h ierarchal
succemion,’ as will be referred to presently .
But the Go ing-pa sect, or the established church , going on
the lines laid down for it by the fifth Grand Lama, continued to
pmspeaand h is mccessm despite the presence of a few Chinese
ofi cinla, are now, each in turn, the dc focto ruler of Tibet, andrecognised by the Lamas of all denominations as the supreme
head of th e Barnaist church .
the m e tendency to dominate both king and peopleand to repressthe national life. I t seems now to have ceased extending, but
shows no sign of losing hold upon its votaries in Tibet.The praent day distribution of Lamaism extends through states
W m or less continuously from the liuropean Caucasusto near Kaamchatka; and from Buriat Siberia down to Sik h im
and Ynn-nanu But although the areaof its prevalence is so vast,
the population is extreniely sparse, and so little is known of their
numbers over the greaterpart of theareathat no trustworthy figurescan be given in regard to the total numberofprofessing Lamaists.The population of Tibet itself is probably not more than
but almost all of these may be classed as Lamaists, foralthough a considerable proportion of the people in eastern Tibetare adh erents at the Biin ,many of these are said to patronize the
[Amos as well, and the Bon religion has become assimilated in
great part to und reformed Lamaism.
‘
Thus it procured for Tibet satisfaction from th e Gorkhas under Prith ivi-niri yan
for M inn -ion of Western Tibet and sack of Tash i lhunpo in 1768 (Krm srnrct’s
M of .a l, p. 268 : Dom ain Hm nros , t al p. and the prmcnt seclusionol
‘
fibet ap iact t uropeans is mainly due to Ch inese policy .
‘ k n interafing pfimpoemw me muntry of that period is gotmtlw contcmporarym athe friar fl omce dc llaPenna, translated into Engliah by Marltham (op. c it .
W it must be rm embcred that hlr. Rockhill found alarge tract of x.E. Tibet
W W W I n the north-eastern province of 6 } node , with about
teamwork . the Dang River and (118m Mr. Rockhill found that the
M rd igionw ip ampreme,and in ordcrm save fl wae people tmm pem cution at
the hands of tbe h irnaist Government at Lhasa, China itself supervises the administration of th inM oe. And “ all along the eastern borderland of Tibet from the
42 SPREAD 01“LZMAI M .
The European outpost of the Lamaist Church , situated amid theKalmuk ”
lartars on the banks of the Volga, has been descri bed in
some detail by Koppen .
1
After the flight of the Torgots, about cottages of the
Kalmuk Tartan still remained in Russian territory , between the
Don and the Yaik. Now they number at least 20,000, and con
tain more than souls, of which by far the grw t majorityretain the Lamaist faith . Of course, since the flight , all inter»course with the priest at Lhasa is strictly forbidden, nor
are they allowed to accept from him any orders or patents, nor to
send h im any ambassadors or presents. Nevertheless, he gives
them secret advice by oracle and otherwise, and maintains their
religious enthusiasm. Thus, even now,he exercises an important
jpfiuence on his pious flock on the Volga, so that they can be
considered of the Lamaist church, although the head Lama (torthe Kalmuks still call their head priest Lama”
) is sanctioned at
present by the Russian government , and no longer by the Dalai
Lima.
Altogether, evidently for a reason not far to seek, the numberofpriests has greatly increased since their connectionwith Lhanhas been cut ofi
'
. Formerly the Dalai Lamahad also on the Volgaa quite disproportionate number of bondsmen or Schabiniirw ,
whose contributions (taxes)went to Lhasa; but since the fiight ofthe Torgots the money remains there, and the Schabiniirs of the
remaining Ulusse have been divided amongst the severalChurulls .
These clergy also would appear to have developed ex traordinaryzeal, for in the year 1803 it was reported that the Kalmuk priestsformed aten th 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 Russian government has succeeded, th rough
the head Lama Jambo Namka, in preventing in some measure
th ese abuses, and severer laws were issued , especially again st the
Kolronor to Yun-nan, it (the lion pareligion) flourishes side by side with the Li nuist
laith and in anuic wuuwm pon iom of Tibeunut under the direct rule
ot iu . itaLimaseriearnay be tound . So it seems that thia fait h obtain in ou r
two-thirds of Tibet, and that it is popular with at least afifth of the T im m kmgmm .
”4 1mmww Jams, May , 1894 .
Op. cit , ii ., 385 at no.
I TS PRESENT-DAY DISTR I B UTI ON .
priest s interfering in civil afi'
airs ; also several hundred worthless
A more precise census of the Russian empire gives the numberof Limaist people at Kirghis, and Kalmuks ; whilethe Buriats in Siberia, near the Baikal lake, are est imated at
aboutPallas z calculated when he visited the Kalmuk country last cen
tury that there was one Lama to every one hundred and fifty or
two hundred tents.
I n China, except for a few monasteries at Pekin, etc . ,and these
mostly of Mongol monks, the Lamaist section of Chinese Buddhists seems confined to the extreme western frontier, especiallythe former Tibetan province of Amdo. Probably the Lamaistsin Ch ina number no more than aboutMongoliamay be considered almost wholly Lamaist ,and itspopu
lation is about I ts Buddhism became extinct on the expulsion of the race from China in 1368 ; and its reconversion to
15m did not occur till 1577 , as detailed in theMongol h istoryby Sanang Setsen,
awho was a great grandson of one of the ch ief
agents in this movement . Some details of its history are cited in
connection with the Taranatha Grand Lama in the chapte r on
hierarchy . The number of M mas are estimated ‘ at in
Ungy'a in north Mongolia, in Tchaitsohi in south Mongolia,
in Alton Ziima, and in Knkukhotum.
Mm clmria is largely Lamaist, with a population of about
Ladfik, to which Asoka missionaries are behaved to have pene
trated, is now entirely Lamaist in its form of Buddhism, and this
is the popular religion . I ts history is given by Cunningham“and
Marx.‘ Thepopulationwas estimated by Cunningham 7 at
and the Limos at giving one Lama to thirty laity .
m M in Hm. Ph il. do h i red . do St. Peta-30mm. ix . , p. 335 Kenn Jon
M A llan , p. 34. Schlagintweit says, op. cit .p. 12. that among the Buriats Buddhism
‘ M L fi ? (Pu nch ed ).
W WW . “om .
as s e s ses
SPREAD OF LJMA I SM
Recent estimates place the population at about Spiti
in 1845 had a population of and the Lamas were o ne
hundred and ninety-three, or about one to seven .
‘
The vernacular history of its introduction into eastern Tur
ltes tan or Khoten (Tib. , Lei-ya!) has been translated by Roc khill. ’I n Nepal, the number of Buddhists grows every year less under
the active proselytizing Hinduinfluences of the Chorha Government, which places disabilities upon professing Buddhists . But
the majority of the Nepalese Buddh ists are now Lamaist.Bhotan ‘ is wholly Lamaist , both in its religion and temporal
government . I ts population has beenfamilies , or a total of But although
to he almost as priest~ ridden as Sikhim, the number
is estimated 'only at about distributed in the
as follows I n Tassisudon 500, in Punakhaalso 500,in Tongso also 300, in Tagna 250,250, in round sum Then
res ide in cloisters, but are employbesides which there are a10
I n regard
have elicited
of the mode
areas in which it is now prevalent .
St . Padma~ sambhava(Guru Rim-bo the founderof Lamaism,visited Sikhim during his journeyings in Tibet and its western
borderlands ; and although he left no
.
converts and erected no
buildings, he is said to have hid away in caves many holy books forthe use of posterity , and to have personally consecrated every
sacred spot in Sikh im.
Major Bar. J.A xix , 487 .
9 Life, etc . , p. ct . seq . See also Dr. Burt’
s German translation 0
The word is Sanskritic . and its full form is BAotauta,”or
“ the end of muTibet
”
(cf. Hones , L ., i. , p.
Pu tn am’
s M in ion, p. 161.
Roam , ii ., p. 883.
The annexed illustratio n is from aphotograph by Mr. Hoffmanu.
SPREAD OF LZMAI SM
east side of the pans is pointed out a
called Z’u-ti , or throne,
‘ and near the
gyip-tau,
’ where be surprised aparty
cook their food hereare pointed out
alleged to be two of the stones'
of the tripod used to support thecooking-pot of these demons . And he is said to have returned to
Tibet by way of the Jo-Iep pass, restingand creating the Tuko Laby
“ tearing”
obnoxious demon .
The introduction of Lamaism into Sikhim certainly dates fromthe time of Lha-tsiin
’
s arrival there about the middle of the
seventeenth century By this time Lamaism had become .most powerful hierarchy in Tibet, and was actively extending its
creed among the Himalayan and central Asian tribes.Three generations of Tibetan colonists from the adjoining
Chumbi valley had settled on the eastern border of Sikhim, near
Gang-tok. And it is highly probable that these Tibetan settlers
were privy to the entry of the Lamas ; as it is traditionally reported
that the ancestor of that Sikhimite-Tibetan, who was promptlyelected king of Sikh im, by Lha
-tsiin, was aprotegeand kin smano f
the SakyaGrand Lama. And Lha-tsiin Ch ’em-bo seems to haveapproached Sikhim aid Sakya, and his incarnations subsequentlyappeared in the neighbourhood of Sakya, and even now his spirit
is believed to be incarnate in the body of the present SakyaLama.
Lha-tsiin was a native of Kongbu, in the lower valley of the
Tsang-
po (Brahmaputra),wh ich has aclimate and physicalappearance very similar to Sikhim, and teems with traces of St Padmao
sambhava,“ discovered
”by celebrated Lamas, and it had been a
happy hunting ground for the Tertons, or discoverers of the
fictitious treatises called hidden revelations.”Arriving , then,
in acountry so like his own, and having the virgin soil of Sikhimto work upon, Lha-tsiin seems to
spots and clothed them in suitable legendary dress in keepingwi th his ingenious discovery of St . Padma’s previous visits . And
to support his statements he also discovered that his own advent
as the apostle of Sikhim had been foretold in detail, nine hundred
1 ha’
ugakhri. Srin-moh i rgyib gang .
48 SPREAD LENA/BM
China, whiot oma
Mann ie/i s? Li na mowum Tmnu-Boxz
really was , seized him and tied him to
in the neighbourhood, as a punish ment forclose to the
’
castle. The sain t , bound in th is wof Potala, and so his arrival was brought to t
Ma. p. 190.i The illustration is immaphoto by Mr. Hofl
‘
uumn.
I N SI KHLV.
u mmwho ordered his instant release and admission . On coming intothe presence of the Grand Lama he walked boldly upand struck the
lat ter with his fist and then vomited before him, much to the astonishmemt of the courtier li mes. The Saint then explained :
“ You are
danger besets you, but myn Chinayou will find yourthis paper I now give you,your presence means that
Sain t, consulted the paper and found full information noted therein ,
and having completely satisfied the emperor, he received great honourand riches. The Grand E ma, on his return from China, in gratitudefor tau -
v ices te ndered, ofl'
ered Lha-tsiin much treasure, which the Saint .
P‘revtiomto h is visit to Lhasa, it is said that the Saint, accompaniedby a few disciples, journeyed to the south west of Tibet, saying : Ao
cording to the of Guru I must go and open the
urn-them gate of hidden country of the rice-valleys—De mo-jong ,’La, Sikhim, and I must develop that country religiously.
” He thenproceeded by wa Tashi po
-lhun and Sakya to Zar, a short distanceto the north of
“me-abkhapo
near the Nepal frontier , where he then , or
aftm rdq fom dad amonastery.
H e then ath mpted to enter Sikhim by way of Dsong~ ri (Jon
éari),
but could find no path.and remained many days in a cave namedgalawal,
’the very pleasant grove,
"near Karma aawma. There the
summit of the five re tories (of the mountaingod, ds6 ~na
‘transformed
po
h‘
imself into awild goooe and con
vest ed with the sage ; and here, according to the prophecy of Guru
R im-hochwe, he composed
'the book named “ the complete Book of
WA
mm for Kanch'en deb-us .
“
timeanother Limaof theKe r-tok-
pasub-sect came by Kangla
Nangms search ing for a path into 8ikhin ,and also tried without
success the sPreWgyab-tak (31a, Monkey
~ hack rock, with referenceto its am biance to a monkey sitting with hands behind backmDsong
- ri, and the W m shoulder of sKam pa Khab-rag—a ri
0" ’Kabru, which runs down to the Ri thong river. He then arrived at
the cave of ,thempleasant grove,
”and met the Saint, who told him
that as he was not satined to Open the northern gate, he should go
th e Kangla Nangmaand finding no roadbeyond the cave of Sham-
pa Khabrah , flew miraculously to the upper
mus Hos ” po.4 inch ed-Isa nag
-rue.‘ buwbuo-boh .
M’mmdood-ltac ‘
od spn'
n las gum-yeaday .
E
The thn e ll mas held hm acouncil at which IAa-tsfin said :“ We
three ljmn arein anew and irmligiouspg‘unay . We mustmo
a
dispenser of country on our
Tben the fim um u id:g“ l am desm ded fm the celeh ated
TM n Xsmk Nm ‘rawho was a king'
; I should therctore be dxe
declared :“ As I too am of royal
M M mid :“ I n the
its govemment . W e are three of
these come from the northuwest and south . Towards the m it is
wfiwm thm is at this epoch aman mmsd P fin-ts’
oh adesccndantof brave ancestom ot am in m tern Tibet . According thsrefGa tothe prophecy of the Guru we should inn te him.
”Two mcssengers wece
them dlspatched w seamh for th is P’un-ts
'ok . Going tov ards the
ex treme east near Gangtok they met aman chuming milk amd askedhim his name. He, without replying, invited them to sit M end
gsve them milk to drink. W M m e ree M sfi d Ms mmwas P
‘
iin ts'
ok. He was them conducted to the IM who comnatsd
Limaist 1 ds, and fixing
first ofmust a but at Dub-dc, which after-warm beam the
monastery of that name. And he is believed to havebuilt rudc
shrines at Tashiding, Pemiongchi,others assert that Tashiding was
I n appearance t tsun is usually represented as seated on a lso
8am drolc ch’
m-po .
Rig-Ra
'
s di n -pa.
I N SI KH I M .
mat with the right leg down and his body altnostof his titles is Hs-rwlcw ,
w'
means “unclad.
"His
of a dic k blue hue. Otherwise he is somewhat like
« oi l ’s -n o, born atpkqa'ling near Sakya, who built the preseut monas”
Yu nnot ascertain the place of his deathor what became of his body,died m Sikhim of fever contractedvid hue of his skin is sai
o
d to refer
His chief object m vis i I ndiarare variety o ruddy
A ll his clothing and personal etfecte are carefully treasured in
Sikhim and worshi as most sacred reliw'
l‘hey were all stomd
at Pm iongchi monastery ununtil the Gurkha invasion of last century,them were taken to the remote T6
A t emi'
are kept one set of his full dress
after the style of Guru -ho—ch’e, including hat and boots. hishand-drum, bell, and dog
'
s , and amiraculous p’urbu dagger for stab
bing the demons These objects are only shown at Pemiongchi on
Subsequent to Lha-tsuuCh’em-bo’s death in the latter end of theseventeenth cen tury, Limaism steadily progressed in Sikh im tilllatt erly monks and monasteries filled the country. The list and
detailed deemipxton of these are given in the next chapter under
the head ing of Monasteries . What civil ization and literature the
Sikhimitee now possess they owe to Lamaism, and the Lepcha
alphabet too am derived from the Tibetan.
1 Sow e: p‘
yin 6a, dos-gnu lm
'
as s-m
seem ever to have been any .
one in
1840 l the Lepch
and respect ively,Sikhim in March , 1891, gives the
As the Nepalese, who are of veryprofessing H indus, the Lamas are now
But this doesas it takes no count of
priests patron ized bothIn British Sikhim and
Bhotan ,the Lamaists num
of which were residenThere is no sign of any decrease of Lamaism in Sikhin
although large numbers of Hindiiized Nepalese have late ly beeintroduced into the country, and the government is no longer i
l Damirrm t in fl e orim , p 13.
THE sscrs or LKMA I SM .
HE light she d by the lamp of Lamaism,li ke that of
mos t other religions, has been broken into variegatedfragments by the prisms of later priests.No sects appear to have existed prior to Lah -Darma
’
s
persecution , nor till more than a century and a half later. The
sectarial movement seems to date from the Reformation startedby the I ndian Buddhist monk Atisa, who, as we have seen ,
visitedTibet in 1038 A.D.
1
Atisa, wh ile clinging to Yoga and Tantrism, at once began a
reformat ion on the lines of the purer Mahayana sy stem,by en
forc ing celibacy and high morality , and by deprecating the general
prac tice of the diabolic arts . Perhaps the time was now ripe forthe reform , as the Lamas had become alarge and influent ial body,and possesse da fairly full and scholarly translation of the bulkyMahayanaCanon and its Commentaries, which taught a doctrinevery different from that then practised in Tibet .A glance at the annexe d “ Genealogical Tree of IAmaist
Sects will show that Alisa was the only profound reformer ofLz
'
imaism.
The first of the reformed sects and the one with which Atisamost. int imately ident ified himself was called the Kah -dam-
pa,’ or
those bound by the orders and it ultimately ,three and a half centuries later, in Tsofi K
'
apa’s hands, became
less ascet ic and more highly ritualistic under the title of “ The
Virtuous Style,”Ge- Iug
-
pa, now the dominant sect in Tibet , andthe Established Church of Lz
'
imaism.
1 Part o f th is chapter appeared in the . lsfalfo' Qmu-mlu fur January , 1394.
3 bKah-ydamx-pa.
which he himselfother noted pupils
Ra~ Deng3 monaste ry to the north-east of Lhasa, which was the
first latnasery of the new sect, thongh the monastery of T'
o-din,‘ in
Pu-rang , built in 1025, is considered to have become aRah-dam
pa institution by Atiss’
a residence therein . Pom-ton’s successor
The rise of the Rah-dam-pa(Ge-(fug-pa.) sect was soon followad
by the semi-reformed movements of Kat gyn-pa and Sakyaops,
which were directly based in great measure on Atisa’
s teaching.
The founders of those two sects had been his pupils, and theirnew sects may be regarded as M orm fions adapted for thoseindividuals who found his high standard too irksome, and too freefrom their familiar demonolatry .
the loss of their best members, were now called the fl irt-mmor the old ones,
”as they adhered
to legit im ize many of their unorthinto use, and to admit of furtherto the fiction of Tewma or hidden revelations .Just as the I ndianmonk Nagarjunain order to secure an orthodox
recept ion for his new creed had alleged that the Mahayanadomeswas entirely th e composition of SakyaMuni, who had written itduring his lifetime and entrusted the volumes to the Nags demi
gods for preservation until men were sufiiciently enlightened tocomprehend so abstruse a system, so in the same way severalN ia-ma Limas now began to discover new gospels, in caves and
1 ’
Brom-cton rGyaLwah i Wynn-gnu .
of acommunity . But the title s'
l‘
on (~pa) is usually reserved
others believe it to be probably a corruption of Elli /uh ,
”
monk. snd Yule shows it to be used as an eouivalent for Limin the Ain-i-Akbi ri. Possibly it ls also related to the “ Ahead "
an t, p. Goal. also Koren . ii., 106 .
M u.
mT’o-ldfa.
SECTAR I AN REVELA TI ONS. 57
Saint Padma. And these ao—called revealers,”but really the
composers of these fi rmw treatisesmlso alleged as a reason for
the ir ability to discover these hidden gospels, that each of themhad been , in a former birth, one or other of the twenty-five disciplesof St . Padtna.
Table Showing0m m am) INTER -BE ATI ONB
THE CREEDS OF THE BBFORMED LAMA IST SECTS.
Adi-Buddhaa radhara.
(about 800as .) (about 975 u s.)
hurl-be.
M tim e . or thedeep th at, or doctrine.
‘1‘
lab-mom;
M m om—p um PPhalamlrnW “, DB . é ;
mudu or P‘
y ngc h en
Lima I n pa Km dxon 'og m alopo,
founder ofKAILGYU-PA Beet . BABKYA-PA 8008.
These “ I tevelationa”treat mainly of Shaman ist Bon-
pa and
othe r demoniacal rites which are permissible in Lamaist practice ;and they prescribed the forms for such worship. About th irty of
58 THE SECTS OF LZMA ISM .
these revelations have been discovered ; but as the number has
been oracularly fixed at one hundred and eight, future contin
genc ies are well provided for. These Revelations,”relaxing still
further the Liimaist obligations, were eagerly accepted by mostLamas , and they play an important part in the schisms whichsubsequently occurred in both old and reformed sects . I ndeed,many of the sub-sects differ from their parent sects merely inhaving adopted a different Tar-mawork as an ordinary code of
demoniacal worship.
The sectarian distinct ions are of a creeJal character, entailingdifferent ritualistic and other practices, and expressed by a difference in dress and symbols. The creedal differences may bec ategorically classed under the heads of
1. The personality of the primordial deity or Edi-Buddha;2. Spec ial source of divine inspirat ion3. The saintly transmitters of this inspiration ;4 . M ed itative doctrine or system of mystical insight ; 15 . Special Tantm -revelation .
(5. Personal Tutelary—a Tantrik demon iacal Buddha of Sivaisttyes ;
Religious Guardian d emon,usually of Tibetan type .
I n considering the sects individually, let us look first at thesect forming the Established Church—the Ge-lug-
pa—as it repre
sents the oldest of the sects, the Kah-dam-
pa, and is the purest
and most powerful of all, having now the temporal governmentof T ibet in its hands.
THE GE-LUG-PA Sscr, os Esrs su snss Cannon.
The Ge- lug-
paarose at the beginning of the fifteenth centuryA.D. as aregenerat ion of the Kah-dam-
pa by Tson-K’
a-pa or Lt“
)
zan-tak-pa’ or Je-Rim-
po—ch ’
e, though he is better known to Euro"
peans by his territorial t itle of Tson-K’
a-pa, that is, Nat ive of
the Onion Country,”the district of h is birth, in the province of
Amdo, now within the border of China.
3
1 I‘
Ta-wa. Sli t, Barnum.
3 b in -bum tat-pa (Cf. KOPPEx. u . , O .M . , 115 1882, p. 53-57 ; PAXIL.NO . 4 l Howonm , op. cit.
J He was born in 1855-57 at Kum-bum (see its photograph at page 280)
5
notes,‘infl ueneed by the Roman
that Tson K’v pa had inte r
West with a long nose and
or Vajrapani ). And by the Ge-lug-pahe is con
St. Padma and Atlas , and is given
their temples . His image is placedthose of the dual Grand Lamas—thelike these, he is given the t itle of
V ictor. His image is also worn as
tradit ions of the Kah-dam-
pa sectthe seventy-eighth abbot
ardent proselyt izer, and
60 THE SEOTS OF LEW
spent most of his strength in orp nimtion. He oollected the
scattered members of the Kah -darn-pa from their retrel tafi M
hon ed them in monaste ries, togethe r with his new followers,under rigid discipline, setting them to keep the two hundred andthirty-five Vinaya rules ,
‘ and hence obtaining for them the title
( in-w ows Mos s arm Arrm m .
of Vi/nayw keepers or“ D id -we Ld
'
mas .
”He also mm
carry a begging-bowl, anardha—chuna,’ prayer-carpet} and wearpatched robes ‘ of ayellow colour, after the fashion of the I ndianmendicant monks . And be attracted followers by inst ituting »
1 Including retirement during Len t formeditation, etc .
i’
l’
he rla-goa or crescentic oope ormpe.
dm -drubs . See detailed description at p. 200.
ESTABLI SHED 03012l OR GE-LUG-PA.
highly ritualistic service, in part apparently borrowed from the
Ch rist ian missionaries , who undoubtedly were settled at that timein T son-K’
a, the province of h is early boyhood in Western China.
He gave the hat named pdnwssa-sm -ma, or the “Pandit s longtailed cap ; and as it was of ayellow colour like their
’dress , andthe old Lardaist body adhered to their red hat, the new sect cameto be popularly called the S’
a—scr or Yellow-cap,”in contredis
t inction to the S’
s -mar or Red-cap and their more aboriginalBoa-
pacc-religionists the Sbanal: or Black-caps .” 1
Thi s seems to be the origin of the sect -titles depending on the
colour of the cap. The Kah-dam-
paare said to have worn red
caps, and certainly the extant pictures of Atisa and other Kahdam-
paLamas give them red caps .T son-K
’
a-pa named his own monastery, which he built in 1409
about thirty mileaeast of Lhasa, Gala-don”or Paradise, and it is
said that his followers at firstwent by the name of Gall-lugpa or
“ Followers of the Galidan fashion but as this namewas ill-sounding it was changedto the more euphonic G’s-lugpaor Followers of the V irtuous order.”
The special sectarian dis
which repre sent the earlier
dhara as its Adi-Buddha; and
Va n -imam .
from Maitreya the comingBuddha,
”through the Indian Saints ranging from Asahga down
to Ati’
sa, and through the Tibetan Saints from his discipleB ronx-ton to Tson-K’
a-pa(Je-Rim-
po The Ge-lug-
pamys~
ti cal insight (Ta-ma) is termed the La/nw 'im or “ the GradedPath,
”and their Tantra is the “ Vast Doer ” (rgya-ch
'en spyod).
I See page 196 for pictures of the cape.
9 sht . .“Tushita
”or the Happy place .
62 THE SECTS OF LEW
I ts tutelary demon iacal Buddha is Vajra-bhain va (Doric-W e),supported by Samvara (Dem-ch ’og) and Guhya-ki la (SangAnd its Guardian demons are “ The Sixwarmed Goa-paor lard
'
Tm: Tvrzu nv Tu -mx’s Can tu.
and the Great horse-necked Hayagriva (Tam-din), or the Red
Tiger-Devil.But , through At isa, the Ge- lug-
pasect, as is graph
in the foregoing table, claims also to haveManjusri’s doctrine, which is the leading
Bodhisat of W isdom : which is more]
he was the greates ent of Buddhist W i sdom that
ever visited T ibet . person of Atisawere also unitedthe essentials of the sect by his pupilage to the I ndian
sage Naro .
who never visited Tibet . But as
teache950 A.D.) is held have been
metaphysical BuddhaVaj ra-dhara.
I ts distinctive features are its hermitcaves and other reti red places , and
I ts inspiration was attributed by theirthe Kdi-BuddhaVajra-dhara. I ts mode ofis named Mahdmudra 5 or “ the Great
U-mokfi La/m or “ the M iddle
thrown down the clifi and fearfully mangled owing to
taking fright at the flight of some rock pigeons . This scene is pictured
Kary n-patemples. (Ct. also Pm " No.
3 Also called rJo JGmu-po Vawith title minim-med . He was anative of 8 .
beyond Kongbu ; died 1153. (Cf. Pawn , No.
Ct. Ta» 226. Parson No. 17.
P’
yagargym h'
en usually contrscwd to ch’
cu.
ltaxrobanda-sum .
1.I ts tutelary demon is Samvara. I ts guardian
deity “ The Lord of the Black Cloak .
2 I ts hat is the meditation bat with the cross-knees,
” bearing on its front this emblem as
a badge like aSt. Andrew’s cross (X), and a conical centre-piece
reprw en ting acave elsewhere. And with these technicalities wasassociated astricter observance of themonast ic rules and discipline .
The most popular Kar-gyu-
pa saint, and one who, while founding no monastery , did more even than Marpe, to establish the sect,was Marpa
’
s pupil, M ila»rii -pa.8 He never visited I ndia, but led a
wandering ascetic life among the mountains of Tibet, and hissongs
‘ containing much T ibetan colouring are popularamongst all the sects of Lamas, and his name is now ahouseholdword throughout Tibet.He is pictured, as seen in the annexed illustration, as a thinly
clad ascetic almost on the Indian model, endur ing great hardshipsof climate and exposure, and a great magician conquering manydemons . His picture is surrounded by scenes illustrat ive of the
leading events of his life .
His biography is sketched here in a footnote,‘5as he is aperson
of importance in Lamaism. I t is contained in a bulky volume
3 Mama’s scripture was based upon the miiam-len byin rlahs,"which he diluted and
mixed with more mystic Tantras ; hence his Tantrais called the mixed (tun-’jug)o
The ao-called esoteric is the mdo lugs-s tong-pa-ny id,"and the esoteric snag: lugs bde
awe dbyermed. which are referred to in the chapter on Doctrine . Forsome technical
details regarding several sects, ace trans ] . by San". alsoM an’
s Dirt .
Mi—la-ru -paor“ the Cotton-clad .
"(Ci . Csoma, Gr. , 181; Time , 328 ; Pawn , No.
gino’ban .
He was born atm am -m in the year 1088 an, on the 2sth day of the month ,under thc planet phur-bu, and named Thee-pa-dgal. His father, M ila-shea-rab-rgyal
ats'
an. was a wa lthy merchant of the K'
uno
po clan of Urn-chan-ch'
and his
mother was Gyano taa dlrar-rgyan . The father died when Thos-pa-dgal (the youngMilo)was only seven years old, leaving his property in his brother
’s charge till his
son reached his majority at fifteen. This uncle, however, appropriated everyth ing to
himself. and left young Mile and his mother destitute, and even persecuted them.
Young Mila‘smother thm torasent her son to beoome a Limain order to learn the
a f ar-m of destroying people by sorcery . 80 he started oti for Lhun-grub grongIran in Gun-t
'on-otod. and there joined a party of monks on their way from
Upper Rafi to U (or Central Ti bet). Passing Yagade, and crossing Mar-tu n, he
reached T on-lun-raga in 0. and found at Yar-lun shyo-mo-Krun a learned
“ mt ’u ” teacher named Yuri sTon-p'
ro-rgyal. who taught him sorcery for sev eral
m undl he obtained the power to dectroy h is crnel uncle'
s house and gear. After
M ng instructed in thc mode ol compelling hailstorms. be went to Magon (or g/reanted and then to Oh’oss lasgang,where he became apupil of LimaMarpe, who
had viaited lndia. Hers he was ret many tiresome tasks by Mu pasuch aabuilding
P
THE SEC'TS OF LZMAI SM .
ascribed to his disciple Rae-ch’un, and dated from the hermitageof the latter. K'
U H LlATlOK Ol'SUB-s301‘s OF M KAI
I ARPA
of Harmb. mo.
am
I )OO~ FA
subjecta tor fi '
eaooea in Ku -g yn
-pa monaateries. As the tasks aeemed endlesaand
Marpastfl l wiflmeld imtrucfiomthe young ma fled taking with him the thdian
Marpa’
e cping aarelica and which young ltlila obtained pou eaaion oi’
hy the con
mm w d uama'
swiimbbag-mod-ma. Thm mha he ofiemd mumarfl ogv
pg whn
in return gave him instruction and the meditation of Oren-Man p‘
ugo
pa. Th en
Mamarecalled him and initiated him into the mysta'ieaoi tlw mag ic circlm ahd
gave him uw esoteric name ot ala’
ea-pamd th e common name otmh ardo-rjargyalmts
’amand set hlm aevere ascetic exercises . Meanwhile hlarpawent to india.
nton-‘
jng. and returued to'
l'
ihct by Ch'
os-la gan. When MHa remrned homc he
the W of the orthodox Kan-gym docfl inq n d mah
'
lmDnr-jc‘
lh g—pa,
’ wbo did not interest himsell'
in organi-tion .
Tbe hermit -icatme oi'
this sec t m dered it ao unattractive,
that m en lmb-sccts soon arose which dispemed with thc ucees
rity for herm itage . Thus appeared the sub-sects Karma—pa,DLku g
-
p TaJnng-
pg and Duk-
pafihe form dominant in iiho
difieren t rereh tim from thc fi in-ma sect as acode ot demoniaealm ahig md so mlaxing the pmi ty of the formc ar-g u-pa
the sub-sect shares0es in their
The Kam a-pasub-sect was fiim ded in th emrdd
'
c twelfih
century by Kar~ma~ pa Ran-ch’un Dor-je, also named Dii-sum
K’yen-
po,’ apupil of the aforesaid Dvag-
po-lha-rje. llis monas
tery of Lha-luh ,‘ built in 1154 , at Ts
'
ur-p’
u, aboutone day’s journey to the north of Lhasa beyond Sera, is sti ll theheadquarters of this, the most powerful ofall the Kar-gyn-pasubsccts.
’ This Kab ma Limadoes not appear to be identiml withthe famous Kar-ma whose image is the central one inall Kar-ma-patemples, for his birth is placed by Csomalater.7 Theninth head Kar-ma-paLamawas named dGn-
pa-barPhyug Dor-je,
arm! was alive in 1725 a.D., when the then raja of Sikhim v isitedhim in Tibet and was prevailed on by h im to establish some
The ao-called monastery, though it is only a temple, in the
Bhotiya-bssti ” at Darj iling belongs to this sect .
W and paten ting many miracles . Then he went to Dig-ri plain. where he
Rae-ch’unp
‘
ug monastery .
109, ordained 1124, died"92.
aKing ofWestern Tibet, with his
68
The. next gm t suheect. is
pupil s f Mih ~ fii t138 disciple,liihmg-ps ,
aand it originated i
pg but there seems some other distinctive te net which I have at
using the i n Dug-m, employing it as a synonym
ured-hat gm , which properly is the Win-ma.
The Middle Dug.
wards . The M iddle Dug-
paadopted the revelation of San-
gym
lin-
pa. This is the form of Kat -gyn pa which now prevails iEbets u under the name of LhoDug -
pa or Southern Dug-
pI ts chief Lamais Z’
ab-drun Nag-ban nam-gyal,
‘apupil of Padn
dhar-po” or “The omn iscient white lotus,
” who leaving Souths»;Tibet iu the seventeenth century settled at lChags
- ri rmgo in Bhotan , and soon displaced the 5
. x and 0th
forms of N in-ma Lamaism then existing in c3
which are reputed to have been founded there directly by SPedma himself, who entered Bhotan mid gZ
’
as-ma gan and 19
it by mDun tmh , and at dGon-ts’al p’
u are still shown his foo
1W ’
prod-liii-pa.
3‘
brug-pa. I t is Sanakritiaod in the Chronicle of Nag-wan
8mm or Cloud-voice.”thunder being regarded as the dragon
'
s mar.
dPag-bsam dbnn-vpn, who seems to be identical with , or
“gen nu n-
pargyalm .
“ The Victory-c lad Patron of Animals
Cool a. J.A 1m 1m
70 m s: axons or it3.“ s
school were taken Dern -ch’ok,
is M . But
few externals it
ma~ pa.
The Sa~ kya~
pa has two re
formed sub-sects, namely, theNor-pa and th e J onah -
pa.
These differ from one anotheronly in founders.The Jbo nan-
po issued from the
Tm: Lorin (r m ) Gun.s kya
-
pa in the person Of Je
Kun ~
gah-dol-ch’og
’ in the be
ginning of the fourteenth century. To th is sect belonged the
illustrious h istoriographer, Lama-Taranatha.
T'
aranatha, son of Nam-
gyal P’ iin-ta
'
oge, was born in T sang onthe 8th day of the pig
-male-tree year, correspomfing to 1573
A.O. , and was called Kun-dgah eNyin-
po,‘ or “ The es sence of
happiness .” He studied in the Jonang monastery, north of Sakyaunder the religious name of Tat-snaths
,and in his forty-first year
built himselfamonastery in the neighbourhood, which he rumodr'
I‘
ag-brten , and filled it with many images, books, and caityas.
He latterly proceeded to M ongoliaat the invitation of the pe0ple
of that country, and founded there several monasteries under theauspices of the Chinese Emperor . He died in Mongolia, and was
m onized under the title of “The Reverend Holiness,”Je~ tmm dam
pa.
ls And his “t e-incarnate ” successors are now installed with
great magnificence as Grand Lamas at Urgya in the Kallcha
mGon-po gut .
3 inGon ozhal.
Who seems also to be called De l-bu slwr-rgyau. Born and d ied 1353.
0 8k . ,l nandagarbha. Anothcraccount givcs the name as Sri-gcod rdorje.
rle-bteun dam-pa.
THE 8A-KYA AND TZRANZTHA.
prov ince of Mongolia, to the east of Lob-Nor. Shortly afier hisdeath, both Urgyaand his old monastery—which was renamed
A fir st “ Lh u .
P'
un-ts’
o-lin,” were forcibly converted into Ge-lug
-
pa institu
tions , by the aggressive Dalai Lama on his becoming priest-king.
The Nor-pa, founded by Kun-
gah Zen-
po in 1427, issued from
the Sa‘ kya-pa at the time of Tson-K’
fipa. I ts founder discarded
the Nin-ma element in its Tantrik system, retain ing only the
new.
”I t has many monasteries in eastern Tibet.
The wholly unrefowmed section of the M anama, ” we havesemi, named N in-ma-pa, or
“ the old school. I t is more freely
ces ; and celibacy and abstinence are rarely practised. This
Ruiz-u Law .
is the real “ red-hat sect of Lamas , and not the
stated in European books .I t regards the metaphysical Buddha Saman
primordial deity or Edi-Buddha. I ts myst icutpanna (Dsog-ch
'en) or the great ultimate
sGrub-pabh b-brgynd—sthe tntelnry ol the Guru St. Padma.
Gur-gon, n two-lmnded demomthe highest of the five “ Pal-gon .
THE Nuiu u. 7
the Guru Padma—sambhava, the founder of Lamaism, in avariety 1Ro f forms, both divine and demon iacal, expressive of his difi
'
erent
moods at difl'
erent times , and also his favourite Kashmiri teacher,Sri Sinha, and the I ndian teacher of the latte r, Gab-rah Dorje,who derived his inspiration from the celest ial Buddha, Vaj rasatwa, who in turn was inspired by the primordial deity, Samanta-bhadraBuddha.
I ts peculiar red cap is named after the Guru Urgyen-pan
z’
n ,
"and with these characteri st ics it exhibits a greater laxity
in living than any other sect of Lamas .But even the Nib-m m, too, has its sub-sects, based on the
ad option of difl'
erent revelations . I ts chief sub-sects are the
Dorje-tak-pa, M indel-lin, Kar-tok-pa, and Na—dak-pa, named afterthe ir respective founders or parent monastery. But their differences are very trifl ing.
The Dorje—tak-pa1 is named after the greatest of the existent
N in-mamonasteries, to wit, Dorje,-tak, near Sam-
yes . I t followsthe revelation found ” by 1
'Grod- ldem in Zan-Zan Lha brag ,and its chief branch es seem to be at Hug-pa-glin, Tsa-ngi Lhari zim-
p'
ug , and T’
eg-mc
’
0g glin.
An oEshoot of it is the Nah-dag -
pa,z taking its name from its
founder, Nah-dag, the owner of dominion,
”and of royal lineage,
and represented in several Sikhim monasteries .Scarcely inferior in extent and repute to the Dorje-tak-pa is
the M in-dol-lin-pa,”also named after its chiefmonastery, M in
dol-lin. I ts revelation was found by bDag-ling-
pa, and its chiefbranches are at sLe-lun, P
’
un-
po ri-wo-ch’e. And in Sikh im
it is represented by the large Pemiongch i monastery , which unt ila few years ago was in the habit of sending to Min-dol-lin batches
of its young monks for instruction in the higher discipline andritual.Th e Ker-tok-pa,
‘named after Lama Kar-tok, “ The under
stander of the precepts,”adopt the revelation of kLon-cb
’
en
Rab-h'
byun found in the lake of sGra-mdah . I ts chief monaste rice are at Byan-ch ’ub-glin and sDe-dgs Der-gs
"
) in the
extreme east of Tibet, and the smt of a large printing establishment and township famous for its inlaid metal work.
rdo-rje-hug‘
pa.1 radish -Magma.
i‘ cMin ~
y rol nus. bKah -frog-
pn .
lb The Z'
i-jedppa the
homeless mend icant
of the bone ora
JaraSin(d)ha, in I ndch
’
a and his mother Rasha.Na-ri , about the beg inning of
visit being in 1112 A.D. As
Tibet, I subjoin some details 0
SUMMARY or Sso'
rs.
I t will thus be seen that Lamaist sectsin Tibet, for the first time
,in the latter
century A .D. , in w
106 ! an . and form ing the rMaorder.
The Yogini n ci’
g-lab-sgron. born at the southern Ph
’a—drult. in 1064 an ,
the. devoted pupil of run.
aKam, another great z’i-jcdnpa, was apupil of dge s
’
es-gn-pa. and W e; in
from a ss -gdon demomhc burncd its emgy . The demon afllicted hhawit’
h dn
and leprosy ; but by his shie led rites he recovered . He died 1119 an.
Z’
an-dgah-ldan, also a pupil of rMa, was born at Yare tod
-gtsaw s
’
nl, in the !
of m'
l‘
sh ims aah . His pupils were gflal-ston-dyah ch’un-h or, sKyog
-sgom bu rn
GENW L SUM R Y.
and witchcraft. Abandoning the gmsser charlatanism, the new
sects returned to celibacy and many of the purer Mahayana rules .I n the four centuries succeeding the Reformat ion, various
sub-s ects formed, mostly as relapses towards the old familiardemonolatry.
And since the fifteenth century A. D. , the several sects and sub
sect s, while rigidly preserving their identi ty and exclasiveness ,
have drifted down towards a common level where the sectariandist inctiom tend to become almost nominal.But ne ither in the essentials of Lamaism itself, nor in its sec
tarian aspects do the truly Buddhist doctrines , as taught by Sakya
Mani, play a leading part .
8am or Cam'
s!) Human Box es
worn by 11m“ in Necromancy .
(Reduced Q, we alsoM n . p.
Buddh ism is a highly philosophical religion, 1
Lamaism, though deeply tinged with non ~ Bnddl
beliefs , st ill retains much of the loftier philoso]and doctrines of Primitive Buddhism and its ear
developments, we must, in con sidering the metaphysical Mthe Lamaist doctrine, glance at the metaphysics of Buddha hlself, as well as that of th e Mahayana and the later “ dev elments .” And as Buddha’s philosophy is based upon his worktheory of the Universe, our subject will fall convenien tly unthe heads of (a)Buddha
's Theory of the Universe} (6) h is M!physics, and (c) the M etaphysics of the Lamas.However inconsistent materialism and th eistic theories 11
appear, with asystem avowedly idealistic and practically atheisit certainly seems that Buddha, h imself a Hinduand a tendof Hindfis, did adopt the H indii mythology and cosmic noticurrent in his day , with slight modifications , which were direcmerely towards depri ving the gods of their creative functiand rendering them finite and subject to death and the gem
law of metempsychosis . ’
His ultras , or sermons, contain numerous references to th
divinities , and the earliest of all authentic Buddhist recsextant
,namely, the Asokaedict pillars of the
show amodel Buddhist delight ing in callinof the Gods ” ; and in the Barhut Stupaof
(Km ltilmau).
of glazed wate rbetween these two hang the jewelled umbrellabanner of victo ry , as shown in the figure . And
on a level with these, are the eight angelic
Outside the investing wall of the un iverse all
petual darkness untilanother uni verse is reached .
I ts prototype. as wit h
22,000it , directly north of L
which is trans lated in the Cey lonese sc riptures as
about five or six geographical miles.
These mountains are severally named the Ox Yoke-holder.holder. Pleas ing Mount, Horse
-ear Hill, Demon or Assembly
The names of t he others are lsadara. Karavilm. Sudnrsana,
and Nemir’
rdhars .
This ocean of milkwas churned by the Brahmanieal gods toelix ir vine and th
proverbial beauty of the Nags water nymphs—the Hind i: mermaids.
described as tranquil and mild, and of excellentfaces of same shape as this continent, i s , crescenticOn the South is Jamud vip
‘
(F), or our own world, and its wBodhi tree at Budh Gays . I t is shaped like the shouldersheep, this idea being evidently suggested by the shape of t
peninsulawhich was the prototype of Jamhudvit
as M t.
the H imalayas and N .E. of I ndia was that ofin colour ; and it is the smalles t of all, be ing only 7 ,
M
OM
diameter. Here abound riches and sin as well as v irtue .
habitants have faces of similar shape to that of their cont
somewhat triangular.
On the West is Godhnnya,‘or wealth of oxen wh ich 1
like the sun and red in colour. I t is 8,000 miles in diam
inhabitants are extremely powerful, and (as the name litersoow+at +actirm) they are believed to be specially addictedcattle, and their faces are round like the sun .
On the North is Ultam Kuru,
‘or
“northern Km
’t trib
square shapeand green in colour, and the largest of all the 0
0 8mm Lamas state that this name is derived from the Jambu trwhile others believe that the name is onomatopoetic (or
“ lamb.”emiuod when the world wss th rown by mc gods into th e outer c
3 na-glar’
nspyod.
M alian.
THE UN I VERSE OF THE BUDDHISTS.
birth for those who, during their human career,more pious than their neighbours . The Titansbut, through their pride, they were, like Satan ,
hence their name, which means not a god .
the base of the Mount Mom is intermediate
The duration of their life is ithey have great luxury and en
and outside the fort , is carpeted withmale and female, make the wreaths and garlands whichThey are dressed in silk ; and when the heroes are not
fighting they spend their time in all sorts of gaiety withI n the right hand corner is shown their birth from a
and their obtaining a w ish-gran ting tree and cow . The rest of th
picture is devoted to their misery, which consists in their hoopelea
struggle and fatal confl ict w ith the gods. The commander of the
is seen in conclave w ith his leaders, horses are being sadd led and tilt“ heroes "are arming themselves with coats of mail and weaponsAnother scene shows the battle raging along the bordertheir country from heaven , and the general mounted with his staff a
spectators in the background . The warriors of the first line are ill
killed or horriblymangled by the thunderbolts and adamant ine weaponhurled at them by the gods. One of the weapons possessed alike b}gods and Titans is aspiked disc .
The ultimate fate of every Titan is to die pain fully warring againdthe gods with whom they are in constan t confl ict , and they hav e no or
the region of re birth of themselves , which is nearly always hell , owingto the passionate life which they lead in the Asuraworld. And whiletheir lovers die painful and pamionate deaths, the misery offolk of this world is to look into this fascinating lake andthe horror of such hideous spectacles . I n the picture someshown peering into the lake, and others on the banks are
applied to those who lead vicious and dissolute lives .
The subjects of these kings areclasses of supernatural beings .
"
These great celest ial kings guardof the outer demons ;extended category of guard ian gods, the ten Lokpale w
the world from its ten directions namely, I ndraon the 1
(the fire-god)on the south-east , Yams (the death-god) onRakshas Sure) on the south-west, Varuna (the watelthe west, Vayu (the wind-god) on the north-west, Yathe north , Soma (the moon) on the north-east, BrahmaBh iipati, below.
The Buddhists d ivide every universe into three region s
tion , apparently, of the Brahman ic Bhavcmatm ya, sul
for the physical categories (Eki'
z earth, Bhava heaven,space) of the Brahmans, the ethical categories of Desire
Form Rape. and Formlessness (Amipa), which collecl
known as “The Th ree RegionsU), and mos
in heaven . They are
I . The region of DESIRE, Ktimadhdtu (Tib. ,Dod-palis the lowest of the three , and compri ses thetoloas (Tih . , Lbs-Yul) or heavens of the gods,the earth .
yul-’
k'
or herein. 0 spyan mig-hzan.
t Dri-u th e Small-eaters . 1ELu.
Wm “yes-pl 0m t'
os am .
6 Sometimes th e colours of the North and 9gNod -rhyin or the
South Guardians are transposed . see chapter on M
Grul-bum. K'
ams gram.
”
subhl , (8)
The Four Artipa Brahmalokas
tayatana, 3. Akincar‘
i iyatana, 4.
The duration of existence in each of those states is for vastlyincreasing periods from below upwards, t ill beyond the sixteenthimmortality itself is reached ; and according to some of th e laterBuddhists, each Bodhisat must traverse each ofthese stages (BM )before he attains Buddhahood .
The ty ical heaven of the gods—I ndra’s paradise—is pic tured
in the eel of Life at page 108 . I ts atmosphere is yellow.and in it are portrayed the four states of godly birth , bliss, passion and misery and death .
Godly B irth . The god is born at once fully developed w ithin a haloof lory from a lotus ~ tlower,
—the oriental symbol of immaterial birtham? is provided with the special attributes of a god, - viz. , (1)a
footstool, (2) splendid dress and ornaments , (3) godd
(4) awish tin tree,or pag
-sam-shin (Skt . , Kallmdm-u) which in
stantly yisl any ruit or food wished for, and bends to the hand of
the gatherer, its leaves yielding luscious food, its juice nectar, and its
1 Amm . ceLmfial nymphs—the “ houris”awarded to heroes.
aThe wiahw fing tree oi lndn‘s heaveu is descfi bcd in the lbth Section of the
THE ”EA VENS OF [N ORA (JUPI TER).
fruit jewels , (5)awiahg rafl ing cow (Kama-(17mm or Sumbha whichyields any drink wished for, (6) self-sprun crops (usually pain ted asI ndian corn or maize), (7) in a golden sta a jewelled horse-of—foreknow ledge which Pegasus like carries his riderwhereverwished , throughout the worlds of the pas t, present, and fut ure, (8)a lake of perfumednectar or ambrosia (Skt . , Amrita)which is the elix ir viewand the sourceof the divine lustre. ’ Shining is apeculiarly divine attribute, and the
Emm a Bum-a.
etymolo of the word “ divinity, is the root Div, “ to shine, the parent
of the S Damand In tin Dem .
Godly Bliss . The bliss of the gods is depicted by an assembly of be
jewelled gods and goddesses basking in sensuous enjoyment in splendidpalaces in the mids t of a charming gard en enamelled with flowers , ofwhich they make their wreaths . Gay birds warble in the foliage , andnobleanimals peacefully roam together there . Amongst the quadrupedsare deer, lions , and elephants with jewelled heads. Amongst the birdsare the peacock ,parrot , cuckoo,and the Kala'
pinka,”which repeats the
mystic 0mmani padme, Hum for the language of the gods is the
l of these are sold in the I ndian bazaars as tower children . Compare thismy th the wishing~oow with t he rallcls related by cssorWeber in M u gabe
not“ «In Hardy Pram . AM . at Blzrlim, xx v ii., 1890.
3 The cup'bearer is Dbanwantarl, the I ndian Ganymede.
relished as the first.
I n the centre of this paradise i
(Sudargana), with in which is the
gods . I t isare guarded by the four divine kings cf the quarters. I t isthree-storied building ; I ndra occupying the basement, Brahmathe middle, and the indigenous Tibetan war-god—the dGra-ih
w agross form cm , the god of Desire, the uppermca
sto ry. This curious perversion of the old Buddhist order of ttheavens is typical of the more sordid devil-worship of the Lima
who, as victory was the chief object of the Tibetans, Elevatethe war-god to the highest rank in their pantheon , as did 01Vikings with Odin where Thor, the thunder-god, had reignssupreme . The passionate war-
god of the Tibetans is held to lsuperior even to the divinely meditative state of the Brahma.
War with the Titcms . The gods wage war with the T itanwho, as we have seen , are constantly trying to seize some <
the precious fruit of the great Yofr—da M oi (Shh , Pdr ijdtatree, or “ tree of the concentrated essence of earth’s productswhose branches are in heaven, but whose roots are in the
country. The climber which encircles this tree is called ti
Jambuti tree , and is the medium by which the quintessem
of the most rare delicacies of Jambudvip are instilled into tilarger tree . And the war-god directs the divine army .
To account for the high position thus given to the war-
god, it
related that he owes it to the signal assistance rendered by hito the gods in opposing the Asuras .
8
The misery of the gods. The god
culable time ; but when his merit is
I dentified with the beautiful I ndian Coral Tree (En/urine I ndian).I t is related that in former times the gods were defeated by the Asum in fights
for the fruits of the great wishing-tree of Paradise ; and the defeated gods and
bowels of th
he is forced to swallow molten metal. 80,
the midst of the sea, not if thou hidest thyself in the clefts of the
resulting from thy evil actions.
”a
transmigration does the power of our
before the king of hell, Yuma, who says to them
Did you not when on earth see the five
puniehment, and the dead corpse And the t i man answersI did see them.
the wicked man answers 1did not, sire I neglected in my folly tothink of these things .
’
Then the Ring, Yuma,are not the work of thyThou alone hast done themAnd the warders of hell drag him to the place of torment , rivet him to
red-hot iron , pining:
him in
[mi-magicoals, and dies not t ill the last residue of his M t has heenexpia
Nor is hell a complete expiation of offences, for Buddha isu with saying, A harsh word uttered in w t times is
not lmt , but tetums again ,”and the Jataka tales full of
incidents in illustration .
i ammo k’
nms. or the region of torment .
”Comma-e with Ch inese
Bm’
s W e“ ,
9543."Oi
”K“ W ), through whichwithout aguide . The B
instead of eight ; someBuddhists, but they areextant lists date no earlie
probably in great part
Baitarr‘
ini 8 orsits , accordinghag, a sort of
05 the clothesand hangs them on a tree behincher. ’1 She is 160 feet in stature
, W itteyes like burning wheels, and sin
despatches the condemned souls alongtheir respect ive roads in accordancewith the judgment, but sometimeaf
she delays them with endless taskof heaping upstones on the banks 0
Styx, and so prolongs their agony .
The hot hells stand in t iers, one upon another, beginn ing at :depth of miles below the surfaceto a depth of mi les ; each helleach of which are four an te-hells, thus mahells .
Tue Bobcats ? Pnosn nma.
See an art icle by M . Leon Peer,“ L
’Enfer indien,
"in the Journal Ad d “
xx . and i. (New Series for lists and description of themi hmanin belie.
t For t he tmcing of wh ich I“ The sedent queen.
Herpicture is given from the Japanese.
A, OF THE BPDDH ISTS.
by spikesesuploughiug through it.
during 1 were disrespectful to their parents.
Llio'r Bu r. No. 3.
squeezed and crushed between animal headed mounmm ,or
iron books . This last is an especial punishment for monks, laymeminfidels who have disregarded or profaned the scripturm, and
priests who have taken money formasses which they have not pertainOthers here are pounded in iron mortars andare tortured thieves
,those who indulged
users of light weights and measures , andanimals on the public roads .
4 . weepingand screamingmolten iron poured down the throat. Thosewho werewatercourses , or grumbled agains t the weather (7clearlyhell I or wasted food , are here tortured .
bsdus toms .
9 im-‘
bnd .
THE COLD HEELS.
5 . Mallow-c e rm ‘
greater weepingand screaming . Here they are
cooked in seething cau drons of molten iron. This is the hell forheret ics .6 . Tim } a
“ heat.” The condemned is enclosed in a red-hot fierychamber . I n th is hellare punished those who roasted or baked an imals
7 . Promana,
’ highest heat. A three-s iked burning spear isthrus t into the wretch's body, which 18 then rolled up within red-hot
iron plates. I t is the sspecial torture for apostates and those who rejectthe truth.
8 . Ad elai ,‘z“endless torture.
”Th is is the most severe and longest of
all the internal torments . The guilty is perpetually kept in tim es,
though never consnmed . This is the hell for those who have reviledBuddha, and others who have harmed or attempted toor shed the blood of aLamn or holy man .
The Cold Hells, apparently an inven tion of the northern Buddhists ,as cold wits an idearather foreign to the I ndian mind, are situated on
the edge of the un iverse below its encircling wall (Cakravala).They are encircled by icy moun tains (see plute, page and haveattendants of appalling aspect , as in thephot hells . They are thusdescribed t
1.
“ blistered or chapped .
"The torture here is constan t
immersion of the naked person in ice and glacier water, under whichthe body becomes covered with chilblains (which torturepared with the curse invented by a scribe in the reign of Athelstan for
should break the terms of his charters May he bethe bitter blasts of glaciers and the Penn ine army of evil
uda.
’The chilblaiDs are rudely scarified , producing raw
3. Alain , Ach’
n’’
or A-lo-to ,an exclamation of anguish beyond
art iculatedxpression—which resounds through this hell.4. Hahava.
’A worse degree of cold in which the tongue is paralyzed
and the exclamation Kyl»hi or Hex-ho alone possible.
5 . Alaska.
”Here both jaws and teeth are spasmodically clenched
throu(i g
l
polof ' Lirid sores which become everted like blue Ut pal
flowers.
Knobod Cb'ouw .
Rab-tn t‘sn-wa.
moor-mod.
5 (7 t ch'
en . Art s sounds suspic iously like Mount Abu (Bo Quoted by Mr. D. w . Proshiicld in J . R . was). s , new.
Oh‘
w hur-brol-wn .
A-ch‘
u.
ground is thickly set with short squat tree~ trunks, each sur
mounted by three spiked leaves which impale the unwary grop
rab-med ocean become a small rivulet, and the WW tree sdivine wish-granting tree .
”
I n addition to the hot and cold hellsexternal hells (Ne-ts
’
e—wa, Skt. ? Lokanthe earth , in mountains, deserts, hot springs, and lakw .
Another state of existence , little better than that of hell, isthe Preta (Tib.
,Y i-dsg) or Mamas, a sort of tantalimd ghoul or
ghost. This world is placed above hell and below the Sitaem
forest, near Rajgriha, in the modern district of Patnain Bengal.These wretched starvelings are in constant distress th rough the
pangs of hunger and thirst.15 Th is is pictured in the W heel of
l Padmad tar-gas-pa.
Padmach'
en -po
-ltar-gu mafies-T or Sim, Pmtoyba samba)meaning near to re-birth .
Named Agni‘ khndd (me-ma-mur gy i'
ob¢)or the fiery pit, Kamp ala (Bo-mm ;
Kyi‘
dams) or quagmire of caresses, KlonmdAe m a (spu-gri gtamn ts’al) or hirest ci
spikes . and Addhdmmao (ral-gri lomanays-ts’al)or forest of sword-leaves .
Th irty-six species are described in five groups, namely : ( I ) fl y“ ska or
“ the foreign or gentile horrid beings,”
(2) Nw -y i ayn
’
b-pa d on or the horrid—M
are they who on eating and drinking have the ingested material converted into lacerating weapons . (4) and (5)rat-um or free Y i-daga. The latterare not confined
in the Prcm-
pfl sombut are fnse to roam about in the human world—ingag—and injureman. meas uremm ’
s cwaaamfl h l’lat bodiedzahl8, Vomit-eaters ; 4. Filth-eaters : 5, Mist-eaters ; 8, Water-feeders : 7, Scarcely seen ;
8, spad e-feeders ; 9, Hair-eaters : 10. M encken ; l l , Notiouo teeders ; 12, Flesh
wate r it changes to liquid fire.
in the act of giving water to theseAnd a famous story of Buddha credits ths
yilna, the right-hand disciple of“ the Blessed
descended into the Praia-world to relieve hisstory, the AvalambanaSutra, dating to beforean , gives a very vivid picture of thisalso illustrates the rite s for ex tricatingis here appended .
Mi nnau r'
i rh a's nsscm taro m
Thus have I heard . Buddhaat one timeof Srtvasti, in the garden of Jeta,time Mugalan , having uirs
desiring above th into
gs
w t
lrosnhis father and mother, forthwith called
At the sight of this Magalan uttered apiteous cry, and wepttears as he bent his way to the plscs where Buddha wss lozfiArrived there, he
which binds your
all similar calamities Then Buddha continued : “ On the 15th dayof the seventh month, the priests of the ten quarters being gatheredtogether ought to presen t an offering for the rescue of ancestorsduring sevenseven
kingeneu tlons
‘past, as wsll as those of the present genera
tion , every of choice ood and drink, as wellas sleepingmaterialsand beds These should be ofl
'
ered upby the m embledthough the ancestors themselves were
parsesress ,nt by whic they shall
obtain deliverance from the pains, and born at once in acondition
of happiness in heaven . And, moreover , the W orld honoured One
See my Indian Cult of Avalokita,"J. R . A . a.p. l . and plates ii . and iii , 1am.
3 Translated by 8 . Blur. in The On‘
mw , NovemberM 1876. A dramatized vers ion
is wmmou in Gh ina—Cl. M M au mllM dW ad Eva J. m de fl noor.
HAB I T] , THE CANN I BAL SHE-DEVI L. 99
thoughts.
Related apparently to thie story is the Lamaist account of The
queen of the Pretas with the fiery mouth,” whom the Lamas
ident ify with the celebrated Yakshi/ni fiendess Bariti, for whomand her five hundred sons they daily reserve some of their food ,relating in support of this pract ice the following story, evidentlyborrowed from the story of Bariti in the ROM Sui/rd
Hasn '
t, rm: cm n n rnm “ m m
,nan “
cum or ru n s.
Hariti, queen of the hungry ghouls with the burning mouth s , hadwhom she fed on livin children The great
B uddha, to her dwel g, hid away Pingala,fi ber sons, in his begging bowl, unknown to the gods or demons . Themother, on her mturmwu drowned
in sorrow at the loss of her favourite son , and in her distrsss a edto the omn iscient Mohu laputrafor aid to recover him . The uddha
then showed her within his bowl, yet all the efforts of Haritiand her demons failed to release him. So she besought Buddhafor aid.
who replied ,“ You
,with five hundred children , mercilessly devour the
children of men who have only two or three, yet on grieve at the lossof only crue l” The Praia-queen declared that is one was the mostprecious of all, and she vowed that were he released she never againwould devour human children . The Buddha, consenting, restored herchild , and gave her the three Refuges and the five Precepts , and (say
all Buddhist monks would give
Th is practice is probably derived from the Hinduofi'
ering of
food and drink to the manes of departed relatives, the Sraddha
Flying visits of mortals to Hades , having their parallels in
i The Japanese version of this legend and its pictorial illustration are published
M alina. W . Franks, in Jaw . See. Aah’
quan’
a, Vol. llll , 1892. Buddhafurther
inter-med her M “ You were th e ninth daugh ter of King Chia-ye at the time o!
BuddhaW and performed many great and meritorious actions . But because
you did not keeptbe preoepts you received the lorm ou dm on .
"
100 METAPHYSI OS.
where they are known as De-lok, or “ the ghostly returning,“
and are used for sti rring the people to good behaviour.
Bunnmsr Mmaravsws.
Buddha, being a Hindu, accepted the H indu theory of the
uni verse and its fantastic world-system, with the modificat ionsabove indicated , and he started also with the current not ions of
metempsychosis and Kwrmaas part of his mental furniture.Accord ing to the theo ry of metempsychosis, or more properly
palingenesis, which was not unknown to the ancient Hellenicand even Jewish literature ,and western fairy-tales,
The soul that rises with us , our life‘s star
Hath had elsewhere its setting .—Wonnswm n .
Death merely alters the form, but does not break the continuity ofthe life, which proceeds from death to re birth, and fresh deathsto fresh re-birth s in constant succession of changing states, dis‘
solving and evolving until the breaking upof the universe aftera kalpa, or almost an eternity of ages. How Buddha modifiedthis doctrine will be referred to presently.
Karma} or the ethical doctrine of retribution, is accepted asregards its general principle, even by such modern men of scienceas Huxley .
’I t explains all the acts and events of one’s life as
Tibetan, la and p’
rin-las .
Professor Huxley in his lecture on Evolution and Ethia says“ Everyday experience familiarise. us with the facts which are grouped under the
name c l hsredity . Every one oi us bears upon him obvious marh ol his parentage.
perhaps of remoter relationships . More particularly the sum of tendenciee to act in a
certain way , which we call‘cbaracter ’
is olten w be traced througb along aeriee ol
progeniwrs and collaterals. So we may justly say that this‘cbm cter,
’this moral
and intellectual essence of aman does veritably pass over from one fiesby tabcmacle
to another and does really transmigrate from generation to gw eration . ln tbe new
born infant the character of the stock lles latcnuand the figo is little morc than a
“ The Indian philosophers called character, as thus defined,‘ Karrna.
’It E thic
Karms which passed from life to llfe and linksd them in the chain of transmigration :
and they held that it is modlned in each life, not merely by confl uence of parsntug:but by itaown acts
“ I n the theory of evolufiomths tendency of a germ to dsc Op according to a
102 METAPHY8108 .
the Liimas.
l Existence in the first three worlds is consideredsuperior or good , and in the last three inferior or bad . And these
fl u Ran“ m oral: “ Ju d e 0 : a g Th! u l t ra-r W
KEY TO WHEEL or LI FE.
(See p.
worlds are shown in this relation in the picture, the h ighest beingheaven , and the lowest hell.The six regions of re—birth are shown in the middle whorl.
l Conf. , Haanr’s Man. Of B uddhism, p. 37. The Lamaist account is contained in the
“mixon-
pa-i mdsod,
”translated by Lotsawa Bandc-dpal rtsegs from the work of the
I ndian Pandit Vasubandhu, etc.
REGI ONS OP BE-BI R TH. 1
They are demarcated from each other by rainbowe oloured cordonsrepresenting the atmospheric zones that separate th e differentworlds . No place is allotted to the other phases of existence henlieved in by th e Lamas, namely, the everlasting existence in the
western paradise of Sukluivati and of the celestial Buddhas anddemoniacal protectors of Lamaism, and the expressed absence of
such expressions of the current modern beliefs favours the claim of
this picture to considerable ant iqui ty.
Of these six states all have already been described except thethird and fourth, namely, the state of being a man or a beast, areference to the Buddhist conception of which is necessary to
understand the picture of The Wheel of Life.
The most pessimistic view is of course taken of human life.I t is made to be almost unalloyed misery, its striving, it perennially unsatisfied des ire, its sensations of heat and cold, thirst andhunger, depre ssion even by surfeit ing with food , anxiety of the
poor for their daily bread , of the farmer for his crops and cattle,unfulfilled desires, separat ion from relatives, subjection to temporallaws, infirmities of old age and disease, and accidents are amongstthe chief miseries referred to . Th e miseries of human existenceare classed into ei ght sections, viz . : The miseries of (l) birth ;(2)old age ; (3) sickness ; (4) death ; (5)ungratified wishes andstruggle for existence ; (6)misfortunes and punishments for lawbreaking ; (7) separat ion from relat ivesand cherished objects ; (8)
I n the picture the following phases of life are depicted amongstothers
lst . Birth in acottage.2nd. Children at play.
3rd. Manhood, village scenes, people drinking wine under shadeof a tree, a man playing a flute, women spinning andweaving, aborrower, two traders, adrunken man .
4th . Labour by sweat of brow,men t illing afield, gathering fuel
in a forest , carrying aheavy load .
5th . Accident, aman and horse falling into a river.6th . Crime, two
.
men fighting, one under trial before the judge,and one undergoing corporal pun ishment .
7th. Temporal government the king and his min isters .
ext inc t, and aLamaat the head doing worship, an
11th . Funeral ceremonies . A corpse being w ried ofi'
to w
funeral pyre on the topof ahill, preceded hy aLi
blowing a thigh-bone trumpet and rattling a hr
drum : he also has hold of the end ofawhite scs rf wh
is amxed to the corpse . The object of this scarf is
guide the soul by the white path to the pyre so thatmay be disposed of in the orthodox manner
, and hi
the best chance of agood re-birth, and may not st:
and get caught by outs ide demons . Behind the corpbearer is aporter with food and drink ofi
’
erings, and l
ofall amourn ing relat ive.
12th . Religion is represented by a temple placedabove all otlhabitations with aLamaand monk performing worshiand a hermit in his cell with bell, vajrch sceptrq w
thigh-bone trumpet ; and a stupa or caitya(ch’
orts
circumambulated by adevotee.The state of the beasts is one of greater misery evem than t
human . I n the picture are shown land and aquatic animalsvarious kinds devouring one another, the larger preying on ti
small ; and also small ones combin ing to catch and kill the lu gones . Human hunters also are setting nets for, and other-asshooting game . Domestic animals are shown laden with burderor ploughing and being goaded ; some are being milked and sheof their wool, others are being branded or castrated or having thenost rils bored, others killed for their fl esh or skin, etc . All a
suffering great miseryor being prayed upon .
house , with its inmates in grief at beingGaruda, a monster bird , like the fabled roe,
air from its wings cleaves the sea to its depths in its
We are now in a position to consider Buddha’s con
Human Life
106
the whole is doubted . The
claunm’
g,“ it is ntterly im
meaning in this formnla.”
Such confl ict of opinion
orderm pecttvely .
” View” Tera, i. , 75.
1W e Alia. M : 2nd ed. . ii . , 453 deg .
vocated alooau mu ning ior tha
however, gettinc rid of tbemore teriom diEcuI tia which beset the
M in t four l uthon
M p flh where
B UDDHA ’S SUBTLE CON CEPTI ON OF LI FE. 107
the importance claimed for
discovered among the frescoes of the ancientants , in central I ndia, apicture, over th irteensupplies a valuable commentary on this sub
a—the ao-called N iddnw—which , in their Pali and Sanskrit terminology, have proved so puzzling to European scholars . And, as
t his picture, supplemented by its Tibetan versionsand its detailedexplanation as given me by learned Lamas, who are thoroughlyfamiliar with it, and possess its traditional interpretation ,
1afl'
ords
aclue to much that 18 imperfectly understood, and helps to settledisputed points of fundamental importance, these advantages seemto justify my bring ing it to notice , and may also, I hope, justifymy attempt, however crude, at exhibit ing its continuity as acom
piete authentic account of human life from the absolute standpoint of the earliest Buddhist philosophy.
One important result of this new interpretation of the ancien tformula will be to show that it seems to possess more in commonwith modern philosophic methods and speculat ions than is usuallysuspected. I ndeed, it would scarcely be going too far to say thatat a period before th e epoch of Alexander the Great, in the valleyof the Gauges, and at a time when writing was still unknown in
Ind ia, an I ndian anchorite evolved in the main by private studyand meditation an ontological system which , while having much incommon with the philosophy of Plato and of Kant,
’ and the mostprofound and celebrated speculations of modern times (such asthose of B ishop Berkeley, and Schopenhauer, and Hartmann), yetfar surpassed these in elaborateness. And as this bold systemformed th e basis of Buddhist ethics , its formulas came to be re
presented for teaching purposes in concrete pictorial form in the
vest ibules of the Indian monasteries and temples, as they st ill arein T i bet and China; and although the impermanence of the
i All current in medimval Indian Buddh ism.
Buddhaseems to have propounded the same truth which Plato and latterly Kant
were never th-cd of repeating , that“this world which appears to the senses has no
true Being. but only ceaseless Becoming ; it is and it is not , and its comprehens ion is
not so much knowledge as illusion.
"
108
most of its traccs in lndia, where Buddhism
centuries, yet I have found it as a relic in
picture of The Wheel of Life,
” by drawing
while teaching his disciples in a rice-field. The introduction of
the picto rial details is ascribed to the great I ndian monk N igirjuna, who lived in the second century A.n.
,under the patronage ofthe successors of the Scythian king Kanishka, who we know fromHinen Tsiang employed arti sts in great numbers in the decorationof Buddhist buildings . These pictorial details, however,areMto be objective representations of the self-same similes used byBuddha himselfiwhmas is clear fipm his Sutmc or sermonacon
stantly used homely similes and allegories to illustrate hisdoctrines . And a gen eral account of the con struction of the
picture occurs in the Divydvaddma.’
The particular I nd ian painting from Ajantaon which the present art icle is based, is attributed to the sixth century of our era,’
while the Tibetan picture which supplements it, is alleged, “with reason , to be a copy of one brought to Tibet by the Indianmonk Bande Yeahs ,
”in the eighth century A .D.
‘
l See its photograph accompanying my article in 1894, p. 870.
As noted by Prof. Cowell (Mann's W e»M I A 0 4“ Canon , poin ter
which reference I am indebted tours. Rhys Davids . I n the Bivyi vadlna, pp. Mit is related how Buddha, while at the Squirrel 's Feedinfl round (Kolandah ) in theVenuvanaIorest a ajagfi hy instructed Anandato make awheel (cah am karayttavy sm) for the purpose of illustrating what another disciple, Mi udgaly i yim , saw
when he visited other sphm which it seems he was in the habit <1d The
wheelwas to have five spokes (paficagandakam), between which were to be dcpistedmen . I n the middle a dove (piravatat aser
penuw d ahog wm w symbolize lust hs tred. and ignorance. All rcund the tirewu
to go th e twelveo fold circle of causation in the regular and inverse order. Beingwere to be represented
“as being born in asupernaturalwsyunpapi duKM as by ths
machinery of awaterbwheel falling from one state and being produced in another.
”
Buddha himself is to be outside the wheel. The wheelwss made and placed in ths“Grand entrance appoinMd to interpret it.
Bomm in Roct Tw yla ” .
‘ And now at Ssm-yi s monastcry . For a technical description ol it by me sse
lxi ., p. A confused copy of the ploture was hgured by fl m(A lphob. Tibet), and partly reproduced by Foucavx , Am la th eHush Guiana, 1pmsixieme, 1884, p. 290.out in neither casewith any explans tory description ot itsdetl lh .
TEE FI O‘
TOR I AL WHEEL OF LI FE. 109
The Tibetan form of the picture 1 here given should be studiedwit h its Key (p. I t is adi sc or wheel, symbolizing the endm cycle of Life (m udm), of which each te-birth is a revolution .
The wheel 18 held in the clutches of amonster, who represents thehideousness of the (fl ing ing to Life. The broad tire is occupiedby the Causal N exus, and the nave by the three vices or delusinc e,
“ The Daughters of Desire,”the three vices—Edga, Down,
Helm . Lust, ill-will, stupidity, which lie at the core of te-birth ,
black ; while the body of the wheel, which is considered to be in
several forms , or “The Whirling on the Wheel ” of Life. And
outside the wheel is afigure of Buddha, showing that he has se
a ped from the cycle, to which he is represented as pointing the
The ancient conception of Life under the figure of awheel ofwh ich each rte-birth is a revolution is not confined to Buddhismand Brahmani sm . This fancy finds an echo more than once in
3M W ; T., Srid-pahi’
K'or-lohi p
’
yag-rgymm'
shortly Si-pax’
w .
M.
"Th s
'l‘ibctau ferm of the The
h uer h givm in the attached ph te md it difl ers fwmme “old ” only in the mtrc
duct i n of afigm of Avfl okitaor the God of Merc n the form of a Sagc orMmeo u ch ol the six w rlds of m-birth, and in one or twc difl srent pictofid symbolsfor thc causes of w birth .
—AMM ~ ,
10th January. 1891. Mrs. Rhys Dav ids, commenting on my article 1894,
um .m “mthe0rphic thmgoc y wecome scmu thc nofi onofre bimwon sidemdu am y unending cycle of iste or necesaity—xfi u r fi s w h w r, é rfis polpu
Dionysus (W e: M m acct for release—emu n Afifai ml arom a".
W . lu the vcrses insa ibed on onc oi three golden funereal tsblets dug upnear
du site d Sybaris the line occurs :‘And thus I escaped hcm the cycle the painful,
M u m ”
Uw u gr S c-it et lml. Thess allusions msy be referred to at
second-band in fl err firwin fl ohde’
s smdy of fl ellen ic ideas respecting the soul and
immortality . emitled m um. Hi lftc . pp. 416 a asg. ; recently completed .
Pindar. tmpedocles. d hw, u is wenknowmaHmm-tained themfion olmpeated
“ W mm mdd xfitemmberd fimm and. according to the two latterwritsrs,
often mcluding in its phases incarnation as sn animah or eveu as a vegstabls . And
“W ea there runs the Orphic tdeas ot each re-birth being astage in a couree of
m n l m hrfion and fi ort atter purincatiou. But l do not know whether the actual
M a thewhealoccurs in other instances besides those l have quoted. Empcdocles.
110
Sense surfaces andUnderstanding
Fuller Life
Birth (of heir)
I . Unconscious W ill.
The key-note to Buddha’s system is that Life in any form t:
necessarily, and not merely acc identally, be accompanied by ani
for tnstance . sees rsthsratoilsome m d or roads of life—W ln fl ch eu m d
With Plato. again. we more readily associate his simile of are birth as a {all 04
soul from heaven to earth , “ it drives its chariot after the proceesiw m! thewthrough the steed of Epithumiabeing dragged down byjts craving for carnal d- ar. as the Buddh ist might say . the swed ol Chandarfigo overcome by Upidlnthe skandhas .
“ The question of agenetic connection between oriental and Hellenic notional
rue-birth is of the greatat interest . Prof . Leopold von Schrceder’s Opinion that at
connection exists (PM and die Iader. especially pp. 25-31) seems on the wto be well founded .
”
112
that the sole-surviving thing is Karma, yet this term is used soelast ically as to include products which belong rather to the
category of the W ill-to-live. Others say that m m , or eon
sciousness alone, survives ; and so on .1
The view adopted in this paper is based upon that held by oneof the Lamas who explained to me the pictorial N iddmu : and ithas the advantages of being not only intelligible, but consistent,
life (or Sauna.)between death and re birth . And th is identity ofbeing is supported by the doctrine of M ission, which word,according to its T ibetan etymology, means
“ to become one un~
interruptedly .
"
The Surviving Th ing, which is carried on into the new career ofthe individna1,would indeed seem to be identicalwith what is now
generally known to occidentals as Hartmann’s absolute, the
for a tabular abstract by Prof. Bhy s David. on the
authorities for such conflicting views .
’ Ekotibhi va is another crux oi Bu Ohfl derain quetiag Thero Suh huti’
s
etymology from abo adai , writes :“ E
‘
bhim the secont inais said to bemM itten ,
which Burnouf renders ‘ Unity of the mind ’
: but that thie is its tmc
meaning is very doubtfuh as will be seen from the full extm t aent me. In
accordance with this gloss I would be inclined to render ehodibhi vo by‘
predou is
caa.
’
rather than by unity . but 1do not feel competent to giveadecided Opiniouas
to its meaning .
"134. Dr. Morris (in the Academy. 27th hlarch , 1886, pm)
has anote on the subject. followed by Prof. Max Miiller (Academy,and April,who would derive it from sha+hodi ; and Professor Eggeling has a supple
mentary note in the Pauli Tau -5), in whlch it is considercd a
mental stem. and rendered by Prof. Rhys Davids as “emanation.
"Prof. Kern
(I ntrod to his translation ol the SuddAcr-m Pandas-(bu. xv ii.) in noting the occ inreacs
ot‘
the word sbotiMdu-u in the Lolita Vinson: (p. 147. 8, and 489. 6). rejects Subhuti‘setymology of theword,without assigning any reasons . The Tibetan etymology . how
ever, entirely supports Subhuti. it is translated rGyud-gch
’ig
v tu-gyub pa, which
means “ to become or to be transformed+one+athresd w nfinmm umm rrupud”;
and my Manmcfipt Tibew-Sanah i tmctionary restores the word wmaw
UNCONS01008 WI LL. I
UNOOXSOI OUSW ILL”
; and to th is is attached the Karmaor retribution of deeds done in former lives.T his, the first link of the OntologicalChain,begins at the instant
when the mortal en velope is thrown off or changed , that is at“ death ,
”and was termed by Buddha the stage of Avidyd , which
literally means “Wu/at of Knowledge,”and usually rendered into
English as“ I gnorance
” or Nescience.
”But the word Avidyais
used in difi‘
erent senses. I ts ordinary sense is thus defined in theViataya Tests, i. , 76 :
“ Not to know Sufl'
ering, not to know the
Cause of sod'
ering , not to know the Cessation of sufi'
ering, not to
know the Path which leads to the cessation of sod'
ering , this iscalled I gnorance.
"But Avidyti , as the in itial link of the Causal
N exus, is, according to our information ,what may be termed the
The pictorial representation of this link is a blind she-camelI gnorant Productive Uncon scious W ill) led by a driver (the
Karma).1
The camel vividly suggests the long and trying journey of the
Unconscious W ill across the desert valley of the shadow of death ,
past death itself to the dawn of the new life beyond. The sex ofthe camel seems to indicate the potential product iveness of theUnconsciousW ill. The blindness of the beast represents the darkn ess of the pasmge and the blind ignorance of the Unconscious
lieves in the rmlity of exte rnal objects . And the ignorantanimali s led blindly onwards by its Karma.
I n the body of the picture are given the details of the progressacross this initial stage to the next link in the chain of casuality .
The manner in which the Karmadetermines the kind of new lifeis con cretely represented as a
“ judgment scene.”Here the sins
are figured as black pebbles, and the good deeds as white, whichare weigh ed against each other in scales . Andaccording to whichever prepondemtes so is the place of te-birth in one or otherof thesix states . Thus the kind of new life is entirely determined bythe individual’s own deeds or Karma, which creates asystem of
l Tbe Tibetan picture usually depicts“ablmd old woman ”
led hy aman . This per
version cf the lndian pictm seenrs to me to be due to amistranslation on the part of
the Lfi naa, who appear to have construcwd their picture from a written description
in which the little known word age -n o, ashe-camel, is interpreted as gunman old
114
of the six gati or forms of existence
her I I . , namely, Com m-ions
Here our picture and its Lamaistaid, and rendered it caitl in that out
formless physicalby the Karma, in accordance with The Judgment .
”
C. H. Tamar’s tram .
These ao-called agsome notice . The
‘ M p w.
116 MET/{PHYSI CS
I t illustrates the exercise of one of the senses.
tal, including delusi ve pleasure, pain, and indifi'
erence. I t is
in such away as to
render it translatable by Feeling.
From the operation ofFeeling comes Dm or thirst (M 116).
drinking wine, and the same metaphor, namely, thirst, which isthe literal meming of the word for thi s link, and 18 adopted by SirEdwin Arnold in his graceful lines
W , that thirst which makes the living drinkDeeperand dee of the false salt wavesWhart on they
omgnalem res , ambitions , wealth ,
Praise. fame , or d tics) Conquest , love,Rich meats and w henand fairabodes andOf anc ient lines , and lust of days, and eTo live. and sins that fl ow from strife. some sweet .Some bitter. Thus Life
’
9 thirst quenches itselfW ith draughts which double thirst. “
Thus the conquest of Desire is the greatest step towards Buddhist salvation .
The Satisfying of GREED, or I ndulgence of Desire (Upddtina)forms the next stage. I t is pictured by aman grasping fruit andstoring it up in big baskets. I t appears to be, and is so explainedby the Limas, as a clinging or attachment to worldly alphas,rather than to worldly existence
”as Oldenberg hasmterpreted
it.
W ith the next stage—the tenth link—am ely , Becomes
are interpreted as A, U,M (orON ), the Creator.Preserver, and Destroyer. These threefires which. according to the Buddhists, lie at the com et re birth. are
cm , of. Jansen , p. Anger or Ill-will (T . , t’e-sdan),and Stupidity (T ., gti-mng or
p’
rac-sdog, M m ,207 as” , i.,
ln this particuh r fi betan picture the sixth snd m enth nnks have been m s
t m Legs: q u'
a, p. we.
UPADANA—BHA VA—JATI . 1
(Rhona), we reach one of the alleged obstacles in the chain,an irreconcilable link which puzzles Oldenberg, and which, to
gether with the next link, is deemed inexplicable and altogetherout of place. Up to the preceding link, the n inth, the evolutionhas clearly been that of the life history of a man. The tenthlink is rendered by Oldenberg thus “ From ‘Clinging to Existence ’ comes Be-birth and the Continuance of Being for yetanother existence.” Very naturally he goes on to say that it isst range to find aman who has long ago
“entered on real life
suddenly becoming a ch ild again . And adds, “ How can aman
be born again when he is old,”and before he dies ? for death only
happens in the twelfth stage .
But here it would seem as if Oldenberg has misled himselfby introducing the term Existence ” into the previous link andby inte rpreting Bhavaas Re-birth .
For we find that Bluwa is pictured by amarried woman and
th e Lamas explain the picture by saying that she is the wife. ofthe individual whose life-h istory is being traced . The word is
thus given somewhat the sense of Bhavanan (Childers’
Diet“8 house-dwelling
”
) or, as it might be rendered,“ husband
ship ”
; it is the result of the previous link, namely, Greed orI ndulgence in Worldliness. I t is literally fuller “ Becoming
”
(Bluwa)—Life as enriched by satisfying the worldly des ire of
home, and as ameans of obtaining an heir to the wealth amassed
The eleventh stage or link is another of the alleged stumblingblocka, which, however, ceased to present any difficulty in the
light of the picture and the Lamas’ explanation of it . The picture
shows aparent and child. I t is the Maturing of the man’s lifeby the BI RTH (Jdti) of an heir, and as a result of the marriedexistence of the ten th stage . I t must be remembered thataccording to Buddhist belief there is no propagation of species .L ife is held to be indivisible ; hence the child is no relation to hisparents, as the wandering individual finds its family through itsown inherent Karma. This dogma so opposed to experience andscience carried with it its own refutation ; but it forms no
ewential part of the evolutionary chain.
Maturity of Life then leads toDECAY ANDDEATH (Jardmarana),the twelfth and final stage, which in turn leads on to link No. 1
118
the difl iculty of finding a
“ cause or “ concurrent
(Vinwya Th i s , i. , 146)frequently used in the
little weight attached to it .”
term cause should be used inin difi
'
erent senses, in discussing
Chain then runs as follows
thyea. defined by‘
Jamcmra (Limp, 17)as distinguished from its proximate (or.
‘ Loc. cit. as writes :°
“Now a great
scholars on tnia subject appears to mc to
secondary rele.
te am w ot the snocesding one .
[next following] one is not.
B UDDHI SM AS A PHI LOSOPHY. l
scious W ill. I n Buddhism in telligence is not denied to W ill andawarded a secondary and derivate place as in German pessimism ,
and we may even infer, from what is set forth as to the direct ingfunction of the Karma, as wellas from its pictorial represen tation ,
that Buddhism m some sense felt the necessity of attributing anintelligent quality to the unconscious principle in order that itmight pass from the state of migratory abstract i veness to that ofdeterminate being, But, on the other hand , there is not here asan essential feature of the system adeliberate ascription of intelli
gence to the unconscious as with Hartmann . The UnconsciousWill-to-live maintains the changes of phenomena. The world isthe World ’s process .” All “ is becoming,
”nothing
“ is .” I t isindeed, as has been suggested to me, the Flux of Heraclitus, whoalso used the same simile of Fire and Burning.
“ The constantnew-births (palingenes is) const itute,
”as Schopenhauer, a Neo
Buddhist says, the succession of the life-dreams of awill, whichin it self is indestructible until ins tructed and improved, by somuch and such various successive knowledge in a constantly new
form,it abolishes or abrogate s itself.
”
As a philosophy, Buddhism thus seems to be an I dealisticN ihilism ; an I dealism wh ich, like that of Berkeley, holds thatth e fruitful source of all error was the unfounded belief in thereality and existence of the external world ”
; and that man can
perceive nothing but his feelings, and is the cause to himselfof these . That all known or knowable objects are relative to a
conscious subject, and merely a product of the ego, existingthrough the ago, for the ego, and in the ego,
—though it must beremembered that Buddha, by a swinging kind of positi ve andnegative myst icism, at times denies aplace to the ego altogether.But, unlike Berkeley
’s I dealism, this recogn ition of the relativityand limitations of knowledge , and the consequent disappearanceof the world as a reality, led directly to N ihili sm, by seeming toexclude the knowledge, and by implication the existence, not onlyof amm , but of an absolute being.
As a Religion, Buddhism is often alleged to be theistic. But
although Buddha gives no place to aFirst Cause in his system,
1 Soaorunmm 's Will and I dea, Eng . trans , iii. , 300.
is even represented as refiising to answer such questions on ths
on pantheism, and where th e second link of the Caesat aiu,
namely, Seashore, comes closely to resemble the modi of
The dew-dropslips into the shining son.
”
And the latter developments generally have been directedtowards minimizing the inveterate pessimism of Buddha’s ethicswhich tends to bring the world to astandst ill, by disparaging thatoptimistic bias which is commonly supposed to be an essentialelement in the due direct ion of all life-processes .
Limars'r Mm'aravsrcs.
Afte r Buddha’s death his personality soon became invested withsupernaturalattributes ; andas his church grew in power and wealthhis simple system underwent academic development, at the handsof votaries now enjoying luxurious leisure, and who thickly overlaid it with rules and subtle metaphysical refinements and specu
Buddha ceases even to be the founder of Buddhism, and ismade to appear as only one of a series of (four or seven) equallyperfect Buddhas who had “ similarly gone
” before, and hencecalled Tathdgata,
’ and implying the necess ity for another com
ing Buddha,” who was called Maitreya, or The Loving One.
”
1“AllSen tient beings exist in ths essence (om-Ma)of the Tathigata.
”—AMsm ash-gym : D6, xv i . 1. M anual. by Rooxa B , p.
3 This theory of multiple Buddhas and the introduction of the name I'
Mseems to have been introduced by th e Sautrdntika School (Wasa, B . . 814) This
doctrine is held hy the southern Buddh ists . R8 7 8 Dawns (R . p. l79)writes z“ I t is
not so necessarily implied in or closely connected with the most important parts of
his schemc u to exd ude the possibfl ity of lts having afisen after h is death”
(d .
w u s s u waaa s saaa).
124
Here Buddha seems prayedAbout four centuries after
residing in worlds as fabulous as themselves ; and the humanBuddhas am made mere manifestationaand reflenes from eelesfia!counterparts .The Mahayana development seems an ofi
'
shoot of the Mahisaughika sect of primitive Buddhism. I t assumed a concrete form
about th e end of the first century am. under Asvaghosha, whowrote the Mahdya
'
mo Sraddhotcmda Sasm : but its chief w
pounder was, as we have already seen, Nagarjuna.Buddha, it will be remembered, appmrs to have denied existence
altogether. I n the metaphysical developments after his death,
vastivada that nothing exists, or that nothing exists swept the
One great reality, a un iversally diffused essence of a pant heisticnature . The denial of the existence of the Ego
”thus forced the
confession of the necessary existence of the Non-ago. And the
author of the southern Pan text ,Die M ilindaPanha, writing about150a.D , puts into the mouth of the sage Nags-sens the follow
,words in reply to the King of Sagala’
s query, Does the all-wise
(Buddha)mist He who is the most meritorious does exist,”
and again Great King !N irwanais .
”
Thus , previous to Nagarjuna’s school, Buddhist doctors were
divided into two extremes : into a belief in a real exi stence andin an illusory existence ; a perpetual duration of the Sattva andto tal annihilation . Nagfirjuna chose a “ middle way (Mandliydfm'ilca). He denied the possibility of our knowing that
l imo-aw n. Dicu ox m. 6 .
l l u h some hold this to be merely achant for luck and not real pn yer.
‘ ln the middle of the third cenmry after ths Nh-vana (M M cilJ arosc the
realistic Sarvi stividau a branch of the Sthaviras,“ those who say ali exists , we
pash future and the present,”and are called in consequence
“ they who say that
all exists,”or M adm mocm u .
apocalyptic treatises ” are the Buddand Ratnakfita Sutras . The gist of
bas is of all phenomena, thee phenomenaare evanescent
mirror, however, is capable of reflecembraces all phenomena and all
Mahayanais the Voidnesseviden tly an enlargement
SakyaMun i is said tono existing object has a nature,
‘ whence itneither beginn ing nor end—that from t imebeen perfect quietude
o and is entirelyBut Siinyata, or, as it is usually translated ,be absolute nihilism for there are, asa Sunyataand aMahfi-Siinyata. We are
Nothing ; but I am a big Nothing. Alsoof Sunyata.
7 You are annihilated,
Disciples (Cont. Com and Buonnmo’s
theac oee cooua’s d na pm
126
(Tib;fKunt ag) the an
belief in the mality of existence ; two
“ b id“ !
and amerting real
2. Paw Z’an-vah ) or whatewcr exists by s
umm er
imperfect
the
two Truths are W (T . ,
relative truth ; the efi ciency of a name or
Paraml rthasatya (Don-dam pahi den-
pa the
the self-consciousness of the min t inpa
-medita.tions .
The world (or Samsara), therefore, is to be renounced not tor its
sorrow and pain as the Hinayi na say , but on account of fie un
The idealization of Buddha’s personality led,as we have just
seen, to his deification as an omn iscient and everlasting god ; andtraces of this development are to be found even in southernBuddhism. And he soon came to be regarded as the omnipotentprimordial god, and Universal Essence of apanthe ist ic nature.About the first century A.D. Buddhais made to be existent from
all eternity (Anada). Professor Kern,in his translation of The
Lotus of the True Law, which dates from this time,’ points ont
that although the theistic term Adi-Buddhaor Primordial Buddhadoes not occur in that work , Sakya Muni is ident ified with AdiBuddha in the words, From the very beginning (dd'ita. ova)have I roused, brought to maturity, fully developed them (theinnumerable Bodhisats) to be fit for their Bodhisattva posit ion .
“
And with respect to the modes ofmanifestat ions oftheuniversalessence, As there is no limit to the immensity of reason and
measurement to the universe, so all the Buddhas are possessed of
l A, Lu n g, Kit , 9. Lac. cit , XXV .
128 METAPHYSI OS.
day , the nihilism of the Mahayana had becameits soph istry.
by the celest ialis believed that he was miraculously transferred to
called “ The Five Books of Maitreya,”the Ieading
His school, thement (into which
or miraculous supernatural powers, are indeed mgarded as the
flying”
illustrated by numerous paintings in the early caves of Ajanta,m
I t is with this essentially nu-Buddhistic school of pantheisticmysticism—which , with its charlatanism, contributed to the declineof Buddhism in I ndia—that the Theosophists claim kinship. I ts
l Amitayus entropedeea, Buddhagotrasue s , on the Saddharmah ind-vita, VajraCh
'
ediks, Dau bhumika. etc ; and also“ the M aui-y of Metaphysics
”
(ADM
The m h of his yfi nger
brother Vu ubandhu, were translated into Chinesc fib'
I w .
Cont Haanr’s EAL, p., 262. and Gammo n &p¢. Swamps“, p.ass.
Cm nn s’Pdh
‘
Dice.
129
and the pan
oga. And this parasite seized strong bolddeveloped its monstrous growths, whichmost of the little life yet remaining of
century A.D. to
the Act ive Pro
the goddess Kaliprimordial maleof The Supremeforces of nature
tellectual—were deified
presiding deities were
M imi and YoginiAnd all were made to
one great central god
most of the otherwere given a variety of
o the supposed moods of
And as goddesses and
powers and were
been seen, existed about the first century im., underwen t moreconcrete theistic development. He becomes the primordial godand ora tor, and evolves, by meditation , five celestial Jimna or
each of whom,through meditat ion, evolves an act ive celestial
Bedhead -son, who possesses creat ive funct ions ,’ and each humanBuddha, though esmcially related to a part icular one of the five
celestial Buddhas of Meditation , is produced by a union of re
flexes from each of these latter. For pictures of these deit ies, seethe chapter on the pantheon, where also I give a table presenting the inter- relations of these various celest ial Buddhas, Bodhi
symbolism, although th is was probably added in the later Mantra.
yfina stage .
I t will be seen that the five celest ial Jinas are so distributedas to allot one to each of the four directions,‘ and the fifih isplaced in the centre. And the central position thus gi ven him,
namely, Vairocana, is doubtless associated with his promotion to
the Adi -Buddhaship amongst certain northern Buddh ists ; thoughthe reformed and unreformed sects of Lemas, differ as regardsthe specific name which they give the Adi-Buddha, the formercalling h im Vajradhara, doubtless selected as bearing the title
1 l .. mCh og ~h1dah-pohi 8ans rgyu1 “According to this system,
”
3ays Mr. Hom eos . xii , 400,“ from an
eternal, infinite and immaterial Adi~ Buddha proceeded divinely, and not genera
tivcly . five lesser Buddhas . who are considered the immediate sources (At uddha
being the ultimate source) of the five elements of matter. and of the five organs
and five faculties of sensation. The moulding of these materials into th e clumps
of an actual world is not. however. the business of the five Buddhumbut it is devolved by them upon lesser emanations from themselves denominated Bodhin wras.
who are thus the tertiary and ac tive agents of the creation and government of
the world. by virtue of powers derived immediately from the five Buddhas .
ultimately from the one supreme Buddha. This system of five Buddhas provides
for tho origin of the material world and for that of immaterial ex isten ce A
sixth Buddha is declared to have emanated divinely from Adi Buddha. and this
sixth Buddha, Vajrasattva by name, is assigned the immediate em ula tion of
mind and its powers of thought and feeling.
t The nve “ wisdoms ” which the human 8uddha cmbodles are : Ch’o-ki byh
‘
i ki
ye-s
'
es. Melon ta-bahi. Nambar-nedo lti. Swor tog-paid. Gyaawa du
o
pahi yo l’es.
N ew 10 Tu m u m.‘
THE DOCTR IN E AND ITS ETHI OB.
HE simple creed and rule of conduct which won its
way over myriads of Buddha's hearers is still to befound in Lamaism, though often obscm by the
myst ic and polydemonist secretions of law dm . All
the Lamas and most of the laity are familiar with the doctrinalelements taught by Sakya Muni and give them a high place intheir relig ious and ethical code .
A keen sense of human misery forms the starting-point of
Buddha’s Law or Dhamma,’the leading dogma of which is pro
pounded in “ The Four noble Truths,”awhich may be thus sum
marized
1. Existence in any form involves 8190?n or Sorrow!
After Huc .
Dkarma is bes t rendered. say s Burs Dawns (was, p. by w e. t r
righ teousness, and no: by“ Law ,
"wh ich suggests ceremon ial observanw s and out
ward rules, which it was precisely the object of Buddha'
s teaching to do am with .
Aryu Satyl m'
. T . ,
'
p'
ags-paM en-pabz’i.
0 The word forM1sanr (8kt ., [comm T .wag-pa)means “drops,” ao-called bm uss a
acces or dmpumgfl rmn out the different regions of the six i yatauaswr seam
133
to the Cessation of Safari /tag is“ The
'
the parts‘of which are z
5. R ight Means of Lirelihood
7 .
8.
of the illusive idealism of Life) is made thethe right Knowledge of the nature of
or Arhatthe well
known stanm called by Europeans “ the Buddhist Creed.
“2 And
taco )u dropc vawr througbboles (Em ma‘sUM . lt seems to oonvey
the idu ofl em u expreu ivc of misery .
Yt dm blavd
Kmq di m ldmm gah.
l t bn been ttau h tcd by llbyabavids ( 7&n.
Of all objecu wbich proceed iromaCauae
And be bu cxplained their Cm atiopalso
This is tbe doctrine ol tbe n eat Samana.
m w m abo found greqm tly oa ddhin vofi ve images in lndiaueeW M pmm Cvxxmoau ’
s Amt. Sew . Rep. m im fig .
L ym an-am, “ according
“ Ko vioe ie to be committed
The mind must be brought under entire subjection .
This is the commandment of Buddha.
”
knowmand irCb’w nam vam-c
’ad rgyu-laabytm
De-m'u de-t’
in-sfl'
esv pu smirrw is hos-pasub-yin-m’Di-okad gone
-bu. dge-spyoli
-ch'
i.
134 THE DOCTR I NE AND I TS MORAL I TY.
the bulk of the Buddhist scriptures is devoted to the proofs andillustrations 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
(dam-mild )which enunciates its precepts in a negative and prohihitive form, namely
1. 7 . Use noWreaths, Ornaments2. Steal not . or Perfumes .3. Commit not Adultery . 8 . UsenoHighMats orThrones.
4 . Lie not . 9 . Abstain from Dancing, Sing5. Drink not Strong Drink . ing, Music, and Worldly6 . Eat no Food except at the
10. Own no Gold or Silver andaccept none.
BUDDHA Pm cmxu run Law
( In the M M [ak in -dawn] at Du nn o).
The first five (the paficweila)are binding upon the laity ; thewhole ten are binding only on the monks ; but the layman on certain fast-days, in accordance with apious vow, observes also one ormore of the next four (Nos. 6 to The more austere rules formonastic discipline are indicated in the chapter on the monkhood.
great joy, and had it beenhave become popular amonmess and Japanese.The stages towards Arhatship or emancipat ion from reobirth
are graduated into a consecut ive series of four (cutters-mumps)paths , afourfold arrangemen t of the eigh tfold paths
”abovemen
tioned and these depend upon the doctrinal comprehension of the
stages were only reachable by celibate monks (m m ) or nuns
(W an d), and not by the ord inary laity or hearers (n eed les).Those who have not '
yet ente red any of these W or paths are“ the ignorant and unwise ones .
”And Meditation (dltydna) is the
chiefmeans of entry . The first and lowest stage orstep towards.Arhatship is the Srottdpatti , or the entering the stream—thestate of the new c onvert to Buddhism. He is called Sotapanno,“ One who has entewd the stream,
”M itcblxy carrying him om
ward—though not necessarily in the same body—to the calm oceanof N irvana.
’ He, now, can only be t e-born ‘ as agod or man , andnot in any lower births, though his metempsychoses may yet lastcountless ages.
‘
I n the second stage the graduate is called Sakrid-ag'amin, or
he who receives birth once more on earth. He has freed h im
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-bcrn in a
Brahmaheaven , whence he reaches N irviina.
The fourth and highest stage is the attainment of Arhatsh ipin this life. Such a graduate will at death experience no re
Afi er Buddha’s death seems to have arisen the division of
Athant (Pdli.Arabi .Rahan, Rabat)as its Ti betan equivalent, dgn-bcom-
pa, shows,is derived from Ari. an enemy , and Ma. to extirpate, i .c. , he who has extirpated his
passions .
”I t seems to have been applied in primitive Buddhism to those who com
pxebended the (our Truths, and including Buddhahimself, but lately it was restric ted
to the perfected Buddhist saint (Lunu r’s Fc
’
aa Ki, 94 ; Bu s , i. , 295 : ii ., 297 ;as", i., 400; Jansen”
Haanr’
aKarla. M om, Chap. xxii.
Only seven more births yet remain for him.
According to northern Buddhiam
ARHATSH I P AND BODHI SATSHI P. I
Arhats into the three grades of Simple Arhat , Pratyeka-Buddha,and Supreme Buddha, which is now part of the c reed of the
southern sch ool. “
Firstly, “ the Simple Arbat who has attained perfectiont hrough his own effortsand the doct rineand example ofaSupremeBuddha,but is not himself such aBuddhaand cannot teach othershow to attain Arhatship .
“ Secondly, and second in rank , but far above the SimpleArhat, the Pratyeka-Buddha or Solitary Saint, who has attainedperfection himselfand by himselfalone and not throughthe teaching ofany Supreme Buddha.
“Thirdly, the“
Supreme Buddha, or Buddhapar m ellmce (oncea Bodhisattva), who, having by his own self-enlightening insightattained perfect knowledge (sambodh i) has yet delayedthis consummation (parinirvana) that he may become the saviourof a sufi
'
ering world by teaching men how to savethemselves . l
The leading relig ious feature of the Mahayanadoctrine was itsmore universal spirit . I ts ideal was less monastic than the
H inayana, which confined its ad vantages pract ically to its
cmobitical monks. The Mahayanaendeavoured to save all beingsby rendering Bodhisatahip accessible to all, and thus saving all
be ings in the ages to come . I t also called itself the Vehicle of
Bodisats,”thus constituting three vehicles (Triyana) wh ich it
described as—( l) Of the hearers or disciples (Sravaka), whoseveh icle was likened to asheep cross ing the surface of a river ; (2)of the PratyekaaBuddhas, or solitary non-teach ing Buddhas, whoseveh icle was likened to a deer crossing a river ; and (3) of the
Bodhisats, whose vehicle is likened to amighty elephant whichin crossing a river grandly fathoms it to the bottom. Thesevehicles are , in plain language, piety, philosophy, or ratherYogism, and striving for the enlightenment and wealof our fellowcreatures . Higher than piety is true and self-acquiredknowledge of eternal laws ; higher than knowledge is devotingoneself to the spiritual weal of others.
” it I t thus gave itself the
I ts theory of Bodhisatship is, to use the words of Professor
Smnmary by Mon .Wri t u xs'
s Buddh as , p. 184. Km , op. cit . p. xxx iv .
aat to amist in the salvation of
1. Charity (Ska, ddna’)
8 . Prayer
SakyaMuni , in his last earthly lifl ed thePdrazmiai ofGiving (No.
Vessantara as detailed in
Asoka, in his gift of Jambudvipa
Prayag (Allahabad), as describedillustrations of this Pdrm itd .
Meditat ion, the fifth Paramita,place in th e doctrine, and it is
3Origin, p. 254.
chy ia-pa. Coon , And y , 890; Bummer. Lem, p. 544.
amen-lam.
u Porstagcs ofmeditafion seeW M ,
century exalted meditation as themeans of self-reformation.
141
powers, namely ( l) 9 the
(2) heavier, or (3) smaller,world , and (5) to reachand (7) control all natural
like Mahomet in the air,lgnatius at his prayer,"
0 make everything depend upon oneself, all at pleasureOn this basis Asah ga, import ing
Buddhism and abusing it , taught‘
p ray e rs t o
—as s pe lls ,ting of which
of the fingers
a state of
Mrsrlc h um an or Fmoxas.
d by n e i t h erof thoughts, and consist ing of sixfold
end to which Ptotiuus direc ted his thoughts was
142
as charms ,l
And many mystic spells for the supernatural
I n the myst ic n ihilist sense, as the name
Triad AUM , The Creator, Preserver,andfrom th is era; though in the Amaravati
glory surmounted by OM proceeding frobe occupied by Buddha.
“ I t is doubtfulsome copies of the Lalitaas the first syllable of thean afte r addition of latepage 386 is entitled The A
of the I ndian character called i a or “Lentse.
"
The Tantrik cults 7 brought with them organized worship,
litanies , and pompous ritual, offerings and sacrifice to the bizarre
l Knllavagga. v ., 6 . Kan. Mon . Bars Davws’
M ilinda. 218.
0mm ; M , chap.
“Ascetic Rites .
" See also the m ndaladiam p. 252: and“ The Contemplation Stone,
”564.
See alsa L’s
c oum a’s Tree and 8ap. pl. bu t , figs. 1and 2.
Nam-bc'
u-dhah-ldan ; cf . also Chinese name for th e Saw“. The letters are 0.
Kg SQ Mr l-‘r v’ it Y '
Ci . my I ndian-EM Gull (y Amlob'
ta, etc ., 1894 : W e I ntro,
465.
144
Buddhism. Charmed
146 THE DOCTRINE AND 1m
W oe, lust and anger—the three original sins—have “ dimppaared0 fl oat before a scorching sun.
”
He then says the “ M ia-id,"keepng his tongue curved like a lotus
This is followed by his chanti the Yoga of the “ma,”
uring which he must mentally conceivesa
ils Lima-guide as sitt ing overhead upon a lotuaflower.
The mere recital of mystic words and sentences (mantra or
Mrs-rte Am rvnt s.
(“mas 0! Established Church .)
M i [T Z‘
unj), and their essential syllable (the germs orseed, M lled vig
'
a) is held to be equivalent to the practice of theParamitas, and subdues and coerces the gods and gen ii, andmocures long life and other temporal blessings, and obtains theassistance of the Buddhas and Bodhisats. Alth ough thm
M YSTI C ATTI TUDEB.
att itudes (”made-a) of the fingers, symbolic of the attributes of
th e
(A stage in theW ren—AM Nacho. )
three mystic words , body, speech
Vat—Thewater-drawing dorje.
9th .—The secret guide to the fierce Dakh ini.
love—The drawing of the essence of‘
che stony nectar.u th.—Counsel on the Dakh ini’s habits .
im .—m m the mystery of the Dakh inis
13m m for the Di kkini'
s heartzroot .
for the path of Pardo (limbo).wilt—The Pardo of the angry demons.
Cont. Bummer. i. , 622-74 Vasi hm . 158, 198. gu n-mm lpyi ryyud
L 2
148 THE DOCTRI NE AND I TS MORAL I TY.
t k—To recognise theGyalwa Rig-na or the five celestial Buddhas.Then “ Happiness " is reached—this goal is the sensuoushappiness of the Jina’
s Paradise or of Sukh i vati, that of
Amiti bha,the Buddhaof I nfin ite Light .
The transcendental efficacy attributed to these spells fully accounts for their frequent repet ition on rosaries and by mechanicalmeans in the “ prayer-wheel, flags, etc .
Thus, the commonest myst ic formula in I é maism, the“ Om
mani pad me Hum,—which literally means Om! The Jewel 1n
the Lotus !m —is addressed to th. /M M
Tn Pram -Wan t. Pom “ .
Oman“ : potio n s Hoop.
who is represented like Buddha as seated or standing within alotus-dower. He 13 the patron-
god of Tibet and the controller ofmetemp y ghosis. And no wonder th is formula 18 so poa and
constantly repeated by both Lamas and laity, for its mere utter»
ance is believed to stop the cycle of re-births and to convey thereciter directly to paradise. Thus it is stated in the Mani-kahburn with extravagant rhapsody that this formula is the essenceof all happiness, prosperity, and knowledge, and the great meansof deliverance ” for the Om closes re-birth amongst the gods,ma, among the Titans ml, as a man , pad as a beast
, me as sTantalus, and Ham as an inhabitant of hell. And 1n keeping withthis view
seeh of these six syllables 18 given the distinct ive colour
of these six states of rebirth , namely Om,the godly white ; me,
heterodox Bfin-
pa fiollowers repeat it in
m m ric mam as roam
The repetition of the mystic formulas for
of a formal psayer, as well as to act as a
of the deity addressed , but are more or less
Difi'
erent mantras are needed for difl’erent
varies ac cording to
The formulas most
Om2Ya-mhn-tat akahumphat !
ahumTam-din.
‘ matakrid horn
1111m i pad 'me ham !
0m ! Taore tut-ta-rc tare
evil-ha!6 . Do-kar.
‘ Om ! Ta-te tut-tare mama
ni humphat8. Q umra n-ma.
“ Om ! Ma-ri -cye mam ava
As noted by Hodgson.
The characteristic Boa-fps mantrais however Ma-tri-ma-tri as -ls dsu.
"
Ja son , D., 408 : Du oonms. 242.
SPELLS FDR ROSAR I ES VAJRAYJNA . 1
T uam t .
Om Sri Mb hk ka-lahum
Om ! Jam bha la dealer:draye svaha!
Om ! a-hrih Sin hs nada
Om ! wrmpwca-nad hi !
Om ! hrib ha-hahumhum
Coral orbodhits e.
The concluding word phiit which follows the mystic hum. in
many of these spells is cognate with the current Hindustani word
phat, and means may the enemy be destroyed utterlyThe laity through want of knowledge seldom use with their
rosaries any other than the well-known Jewei-Lotus formula.
Such mechan icalmeans of spiritual advancement by promisingimmediate temporal benefits, have secured universal popularity ;and possess stronger attractions for gross and ignorant intellectsover the moral methods of early Buddhism. The Chineseli terati ridicule the repetition of these man tras by saying,
8
Suppose that you had committed some violation of the law, and
that you were being led into the judgment-hall to receive sen
tence ; if you were to take to crying out with all your mightYour Worship ’ some thousands of times , do you imagine thatthe magistrate would let you 00
'
for thatOn the evolution , in the tenth century, of the demoniacal Bud
dhas of the Kalacakra, the “Hofalm -vehicle was developed into“ The Thunderbolt-vehicle ” or Vajraydna, the proficient in
which is called Vajrdcdrya. According to this, themost depravedform of Buddhist doctrine, the devotee endeavours with the aid of
th e demon iacal Buddhas and of fieudesses and their
‘ m -se‘asra
0 Rh os". As. M ix . Most conspicuous amongst the authors of diatribes against
Buddhist worship was Hsn Yii in thc eighth or ninth centnries an . (EL M /in ns .
1153 res 00017 :s AND [ rs MOM LI TK
mag ic-circles to obtain the spiritual powe rs of Siddhi ‘ or The
accomplishment. of perfection or of one’s wishes.” Although the
at tainment of Siddhi is below the stage of Arhatship, the Lamasvalue it more highly than the latter on account of its power ofwitchcraft. I ts mystic insight is classed as the external (Ch
‘ir
dub), internal (Nail-dub), and esoteric or hidden (Sail-dd ),
I ts recognized di visions’are
Lower Tantra
KriyaTantra CaryaTantra YOgaTantra Amman Tantra
byam ud apyod moi -by" bio—as MW
I n only the last, or Anuttara Tantra, have the tut elary demonsspouses .'
The rampant demonolatry of the Tibetans seems to have
developed the doctrine of tutelary deities far beyond what isfound even in the latest phase of I ndian Buddhism, althoughI find at many of the med iaeval Buddhi st site s in Magadha,images of several of the devils which are so well-known in T ibetas tutelaries .Each Lamaist sect has its own special tutelary fiend, which may
or may not be the personal tutelary ofall the individual Lamas ofthat particular sect ; for each Lama has a tutelary of his own
selection, somewhat after the manner of th e W dwatti of the
Hindus, who accompanies h im wherever he goes and guards hisfootsteps from the minor fiend s . Even the purest of all the
Lamaist sects—the GtHug-
paq re thorough-paced devil-worshippers
,and value Buddhism chiefly because it gives th em the
whip-t over the devils which everywhere vex humanity withdisease and disaster
,and whose feroc ity weighs heavily upon
all. The purest Os -lug-pa M ina on awaking every morning ,
1M M , which seems (according to Sir BM . to correspond so
the stage below Arhatship. Eighty Siddhas (saints)are sometimas mentioned . And
amongst their supernatural irubi powers they obtain the Rainbow Body”(‘
iaatlus), which vanishes like the rainbow , leaving no trace behind .
D . , 112.
t'l'
he directions for these cults are found chiefly in the M in na “revelations
”or
lm books.
Thus had these
duty of mastery over lf'
~
spite of
piety which are prevalent.
earlier Buddhism,
together, although forced by custom to ta part in it .
Novice-Li n m ums Scan-roam.
THE SCRI PTUBES AN D LI TERATURE.
HE sacred books embodying the “Word ”of Buddha
are regarded by the IAmas, in common with all otherBuddhists, as forming the second member of the
Trin ity The Three precious Ones —in whom the
pious Buddhist daily takes his refuge .
”
The books themselves receive divine honours . They are held
156
even a fragment of holy writ uponupon it, and in this way the Tibetans,
as soles for their shoes, the bundles of
appear that hisabout 400 years or more aiter his death,
’so it is unlil
that most of his sayings have preserved their original flwholly unaltered, in the -
process of handing them down 01
Sanskrit texts,‘ and afew also from the Chinese, made (11081311the eighth and n inth, and the eleventh to the th irteenth cents
obtain merit ” Oompare also with fl indnapay ing resptheiraind m wifl i gu landsmdpefl umes and grains of rimand theSikhsw tbeirGaThe words were at first transmitted down orally ; theirrecitalaah i na= to sq
is onc of the duties ot amonk even now . The southern (Pi li) scriptures are ato have M M t M M mM m ia lM M W Tfl m mm m d
Vartagamani (Tnnxoun . Marksman , and the northern by king Rania!)
the sesond hafl of the first century am. But as writingwas certainly in use in aiday—250 im.
—it is probable that some scriptures were committed to writ ingearlierperiod than here assigned to the complete collect. GLOW l’iacya
xxxviii .
aThe verbal accuracy ot these tram latious hu been testined by uu hlfiller.
Davids . Cow s-ll, Poucaux, Peer, Vasiliev , Rockhill, etc .
4 Indian, Kashmiri and Nepalese scriptures . A few of the Tibetan branslatig n
made from the Pi li, e.g .. vol. SO OI Sntras (Rocxmufs Udm m x). Some vqIndian m still ex ist in
'
ribet. His ExceUemy Shsd-sgraShab-paone of the’
l‘i
governors (bu b bles ) of Lhasa, while at Darjiling about a year am on pol
business. informed me that many ancient Buddhist manuscripts. which had
brought from india by medlrsval lndian and Tibetan monks, are still preserv
Tibet. especially at the old monasteries of Sim-y in . Sakya, liar
-thi ng and Phfin
secn by the Lamas themselves.
158
bible may be imagined from the fact that each of its h undred or
more volumes weighs about ten ponnds, and forma a packagemeasuring about twenty-six inches long by eight inches broad andabout eight inches deep. Thus the code requires about a dozenyaks for its transport ; and the carved wooden blocks from whichthis bible is printed requi re, for their storage, rows of houses like
rThe Rah-gyur is printed, l am informed, only at two places in
Tibet : the older edition at Narthang,‘ about six miles from
Tashi-lhunpo, the capitalof western Tibet and headquart ers of theGrand Panch ’ -Lama. I t fills one hundred volumes of about onethousand pages each . The later edition is printed at Der-ge
’ in
eastern T ibet (Kham)and contains the same matter distribut ed involumes to reach the mystic number of one hundred and eight .
I t otan an edition is printed at Punakha;’ and I have heard
of a Kumbum (Mongolian) ed ition, and of one printed at Pekin.
The ordinary price at Narthang is about eight rupees per volumewithout the wooden boards . M ost of the large monasteries evenin Sikh im possess a full set of this code . The Pekin edition published by command of the emperor Khian-Lung, says Koppen, soldfor £600 ; and acopy was bartered for oxen by the Buriats
,
and the same tribe paid silver roubles for a completecopy of th is bible and its commentaries .‘ The Rah-gym was
translated into Mongolian about 1310 A.O . by Saakya LamaCh’os-Ky i
'
0d-zer under the SaskyaPundits , who, assisted by astaff of twenty-nine learned T ibetan, Ugrian, Chinese and Sanskrit scholars, had previously r evised the Tibetan canon by col
lating it with Chinese and Sanskrit texts , under the patronage of
the emperor Kublai Khan .
The con tents of the Kah-gyur and Tan-gyur were brieflyanalyzed by Csoma,6 whose valuable summary
,translated and
sN'
ar-tan. De-dgs .
80 l have been told .
‘ And awpy also ot th is edition secms to be in the St . Petersburg Academy ol
Scimcesmbtained about 1830 by Baron Schilling de Canstadutogeth er with aboutMongolian and Tibetan treatises
—Bulletin Histories-ph '
lologiqus d dmousse . dc
Sr. Pom p, tom. iv .. 1848. pr 321-329 .
5 Vol. xx ., 115 Renard “.
THE CAN ON . 1
indexed by Beer,1 and supplemented in part by Schiefner andRockhill
,forms the basis of the following sketch . Hodgson
’s copyof the Kah-gyur, on which Csoma worked at Calcutta, containedone hundred volumes ,and appears to have been printed from the
wooden types prepared in 1731, and which seem to be still inuse at Narthang.
The Rah-gym is divisible into th ree 2 great sections, the limpi
taka,’ or three vessels or repositories , corresponding generally to
the law inflated P511version of the Tripitaka of the southernBuddhists, which has, however, no counterpart of the mysticalSivaist treatises, the Tantras. The three sections areI . The Dulma(Ska, Vicar/ya), or Discipline, the compilation of
which is attributed to Upali,‘ in th irteen volumes .I I . The Dd (Skt . , Sabra), or Sermons (of theBuddhas), compiled
by Amanda“in sixty-six volumes inclusive of Tantras . As these discourses profess to be the narrative of the disciple Busndu,“who isbelieved to have been present at the originals as uttered by Buddha, most of these Siitras commence with the formula: Kvammas/(i crater/m, Thus was it heard by me
.but this formulanow
is almost regarded by many European scholars as indicating afictitious sfitra, so frequently is it prefixed to spurious siitras
, ag . ,
the Amitabha, which could not have been spoken by Buddha or
recited by Ananda. The Lamas, like the southern Buddhists ,naively believe that when Buddha spoke, each individual of theassembled hosts of gods, demons, and men, as well as the variouskinds of lower an imals,7 hmrd himself addressed in his own
vernacular.I I I . The Ch
’os-non -pa (Bkt . Abidharnm), or M etaphysics
,
M . Leon Peer published in 1881 a translation of Csoma’s Analysis under the
title Analyse daM ow st da Tandjour in the second volume of the “ Annales du
Mu te Ouimet ,”and appended a vocabulary giving all the names which occur in
( homa's A nalysis, with an index and Table Alpkawique dc Outrage: da Kat-( ion .
And he gave further extracts in Vol. v . of the same serial.Another classification of the canonical scriptures , especially amongst the Nepalese,
is given by Homsos (Lang . 13, 49) as“ The nine scriptures namely :
1. Praji i pi ramiti . 2. Gandha-vyuha. 3. Dasa-bhumisvara. 4. Samadh io raja. 6.
M in t-i n . 6 . Saddbs rma Puadarika. 7. Tathagatha guhyaks (containing the
secret Tintrik doctrines). 8. LalitaVistata. 9. Savaras -prabhasa.
ode -snod yawn.6 Nye-var
’Kun-dgah-wo.
At the first great council when Buddha’
s word was collated
Ct. also Bm ’
s Romantic Legend.244-254, Uya 1’
e Roi-pa, ch . 26.
160
W ild), attributed to MahaKasyapa, in twenty-one m ining .
dote s tor the three original s ins ; thus the disciplin e elmfrom lust (Edga), the sermons from ill-will (Doom), and the
following sevenfold division of th e m en results
1. The Bas is of Disci line or Educat ion MOI -min four volumes ( K ’
, G ,and N), tranalatad
in the ninth century by the Pundits Sarvajny i dova andof Kashmir and V idyakuwprahhs of I ndmamisted byBandes dPalogyi lhunpo and dPal-brtsep . (The chief Jatakaand othertales interspemed through these volumes form the bulk of Schiefner
's
collection of Tibetan tales, translated into English by Balaton .)2. Sam on Emancipat ion (So-vor-t'anpai-mdo, Sli t , Pram
Sacra,
“ in 30 leaves .
8 . Explanation of Ed
Vinaya vibhdga in
(K’rims)of con not , 253 in
transgression which led tofor drem and etiquette.4 .
“ Emancipation for Nuns (dGs-slonBMIu Imm
’
prai imokchaSam ), 36 . leaves
6 . M iscellaneous M inutim concerning Re'
ous D iscipline (Dulmp’ran -ts
’
egs-kyi ga
’
i,Skt . , Vinaya Ksbudraka cum in two volumes.
7 .
“ The highest text book on Education (Dul va gzun bla-msVinayaUttaraGrtmtha), in two volumes (N and P), and when spokenof as “ the four classes of precepts ” (lin-dashi) the division communes1, 2and 3, 6 and 7 .
I I . Transcendental W isdom (“
Soc-rob kyi p’a-rol-m p
'
yin -
pa,”
or
curtly, “ Ssr—ch’in ”
(Sht , Prcjaa-
paramita), in twenty-one volumes.
3 Th bfi d mm m Also in parh but not dirwtly for the DulvmbySchicfner in his’ Of. translation lmm the l
‘
ibctan by nocam n and fmm the Pi li by Rm mvms
162
kinds of animal beings, the places of their habitations, and the musesof their being born there, cosmogony and y accordin
Buddhistic notions , the vinces of several Buconduct of life ol
'
any t or saint , and in
§w eral all the twelve
kinds of Buddhist ic Scriptures ‘are to be found
The second volume (K’
) contains the romantic biography of
Buddha—the Lolita l istara, translated by M . Foumux.
’ The set h
volume (J)contains the Saddharma R adar-{Ira} or White Lowe of tic
Holy Law, translated from the Sanskrit into French by Eurnouf, endinto English by
Prof. H . Kern ,
‘and the most popular treatise with
Japanese Bud hists . The eighth volume (N ) contains “ the Great
Decease " (Makdparin irvdna). The nin th volume has , amongs t others ,the Sw angama Samadhi Sim-a referred to by FaHian . The twentysixth volume (L), folios 329- 400, or chapters of “
is one utterance ”
(Udanas), con tains the Udd savargrtf which Schiefner owed to be the
1 This twelve-fold division (yous rab yano lay bc
‘
u~ghia) I here extract from the
Vyutpatti in the Tan-gym : 1. Sum (mdo-sdehi-rde)discourses. 2. m (Aliyahkyin triad), mixed prose and verse. 8 . Vyakm swt (hmdo—betan), exposition. 4.
0mm(Tshiga-su verse. 5. Uddsas (C’
ed-du-briod). 6. N iddm (3mm7. swam (rtoge-pe-brjod). 8. I to
’
s -idols» (dc-its bw bym’s). 9. Janka (sh es -ps
rabs). 10. W ipe/you (shin-tu-rgyaa), very expanded. 11. AM (Mda byun), mysteries . 12. Upadunlo (gtun-la-dbab). This division. say s Bummer
(Jarrod , p. ( 5 writing of Nepalese Buddhism, is made up of the older nine an y
men tioned by Buddhagneha, an. 450. to which were added at a later period Nidam.
Avadana, and Upadeea. Cont. also Caxnm e'Dim, Bm oor
’
s Lorna, 366. 8681
Hanoi”
s Alma; Honosos’
s Rm Davros’Budd , 214.
2 Also summarised by Coons im. ,us)and Vu m a, Fa n'
s I ntro. .p. 73.
Also abstracted by Room D. , ii. ; and in part Irem the Sanskrit by Raj. Mitre.
Dam-paid ch
'
os padmadh r-no.
Vol. xxi . Sacred Boots of the End .
3 Ch'
ed-dubriod ps i te’mux ; see also Caoua
’s Am, p. 477. I ts mom entary by Fraj
fiflvarman (anative of Bengal who lived in Kashmir in th e ninth century—M
p. 204. 1100a xii . ) is in Vol. lxxi. of Tau-3m .
THE CANON . 1
English with copious notes by Mr. Rockhill . I t contains three hundredvan s , which “ are nearly identical with verses of the Dhammapadaone hundred and fifty more resemble verses of that work .
"The varia
tions show that the northern translation was made from a differentversion than the Pi li
,
land from,
as M r. Rockhill believes, ’ a Sanskritven ion in the dialect prevalen t in Kashmir in the firs t century n.c . , at
and in which place the compiler, Dharmatri ta,' prob
From this (D6)division of the Kah -gyur are cul led out the I ndianmystic formulas , mostly in unintelligible gibberish
,which are
deemed most potent as charms , and these form the volume namedmDo-man yzan
‘ bsdus, or curtly, 06mm }. or“ assorted spher
isms—literally many Slums .
” These formulas are not used inthe worship of the Buddhas and superior gods, but only as priestlyincantations in the treatment of disease and ill-fortune . And as
these spells enter in to the worship of which the laity have mostexperience, small pocket editions of one or other of these mysticfi tms are to be found in th e possession of all literate laymen , as
th e mereac t of reading these charms suffices to ward ofi’ the demonbred disease and misfortune.
The remaining divisions of the canons are
V I . N irvana (Mya-nan-laa’
das-pa), in two volumes . An extendedvermin , part of the eighth volume of the mDo on The Great Decease,or Entire deliverance from Pain .
” Great lamentation of all sorts of
animal beings on the a proach ing death of Shakya their offerings or
sacrifices pm ents d to m ; his lessons, especially with regard to thesoul . H is last moments ; his funeral ; how his relics were divided andwhere deposited.
"
V I I . Tantra (rgyud), in twenty-two volumes . These volumes ingeneral contain mystiml theology. There are descriptions of several
gods and I nstruction for preparing mandala: or circlesor the reception of those divinities. Offerings or sacrifices presentedto them for obtai their favour. Prayers, hymns, charms, etc ,
addressed to them. ere are also some works on astronomy, astro logy , medicine, and natural philosophy.
“
I n the first vo ume (K ) are found the Ki lacakra doctrine ’and
Sambara. I n the third the history of the divine mothers Vardhi, etc .
0m Bkt . m e, which is amystic spell like the Bind t't di c tum .
Cantu , Am, 9. 487.
0
w arm , p. 172: M ASS.
The word Tantra,”accordin
gto its
means ‘ “ treatise or dissertation , but in
is restricted to the necromantic books of
The'
l‘antras are m nged into
l . Kn yd Tantra(bya”bei rgyud).2 UW T J(op od pm rsynd)3. YogaT. ( W rgyud).4. Ammo-cd
“1
290
03“T. (rnal
'
b)yor bla
-na medpt i rgyud) or “ The
firstpeer
two formmm “ the lower division and the
latte r two the higher division (gon mlgs og
-ch
I t 18 on
lythatA nutmni
Yogatantras , including the At iyoga that the tutelaryfiends and their Jim : have female energies or
Those translated from the eighth to the eleventh centuries A D
Mwe
called “ the Old,” while the latter are “ the N ew.
"Amongst
composed in Tibet are the Hayagriva, Vajraphurha and slimrns oomrssrmrss she run).
The Buddhist commentators, like those of the Talmud, overlaya line or two with an enormous excrescence of exegesis.The Tibetan commentary or Tcioi-gyur is a great cy clopedic
compilation of all sorts of literary works, written most ly byancient I ndian scholars and some learned Tibetans in the firstfew centuries after the introduction of Buddhism in to Tibet,commencing with the seventh century of our era. The wholemakes two hundred and twen ty-five volumes . I t is divided intothe classes—the rGyud and mDo (Tantra. and Scum classes inSanskrit). The rGyud ,mostly on tantrika rituals and ceremonies,make eighty-seven volumes. The mDo on science and l iteratureone hundred and thirty
o six volumes. One separate volume con‘
tains hymns or praises on several deities and saints . And one
volume is the index for the whole.
3 The first sixteen volumesof the mDo class are all commentaries on the Fragile-
176m mAfterwards fol low several volumes explanatory of th e Madhyamiklphilosophy (ofNagarjuna)wh ich is founded on the PrsjnfiPParamita.’
t Jam al , p. 112. Csoiu , Am, 658.’ A few of the individ\ml treatiscs have been translated, either in full or M
by Schiefncr. Rockhill. etc Nigi rjuna’s Friendly Epistle (lwhcr pahi p’rin y ig), byWa n t in J . PM Tm &x . . 1886
166
buted to King Sron Tsan Gampo .
‘
Of th e other most common apocryphal works found in Sikhim
are the Né-yih or“ Story of the Sacred Sites ofBikhim, and Lha
tsun’
s inspired manual of worship for the great mountain god
Kanch’eu-dso-na (English , Krmhmywnga) Each monaste ry possesses in manuscript a more or less legendary accoun t of its own
history (deb-fer), al though this is inept out of sight. I n the
Lepchamonaste ries and in the possession ofa few Lepcha laymenare found the following , mostly translations from the fi betan :
( l )TdshiSusi ,afabulous history ofSt. Padma-sambhava; (2) Gun0h
'
6 Wait ; (3)Stikwn de-lok, the narrative of avisit to Hades bya resuscitated man named Sakun fi (4)Ek-doshi ow n—tom—formsof worship.
The large work on the Nags demigods—the Lu-‘
bum dhar-po
As authentic works may be instanced, the religious chronologies
(Ch’
osfbyun)and records (Deb-t’er) by Bu-ton , and Padma-kar
po ; the histories (Sun-h um) of Zhvfi~ lu Lo-tsa, and Taranatha‘s
wel l-known history of Buddhism in India, and a useful cyclepedia by an Amdo Lorna enti tled T’ub-dban bstan pi bi Nixon ;and as quasi-authentic the fifth Grand Lama's royal pedigree.
“
All begin with pious dedicatory sentences and usual ly end withthe Buddhist wish that the writer may acquire merit throughhis literary work .
But most of the autobiographies so—cal led (rNam-t’
ar) and re
cords (Yig-tsan or deb-t’
er)are legendary, especially of the earlierLamas and I ndian monksare transparently fictitious, not on ly on
account of their prophetic tone, though always discovered after
the occurrence of the events prophesied, but their almost totalabsence ofany personal or histo ric details. Some of the later ones
(1)Mani bKi h -bum (already re ferred to). the legendary history of Avalokiu and
a maze of silly tables . (2) S’
alch‘
em or Bron Tsm Gamw-Eom u uc Wid er
Testament, and (3) an exoteric volume entitled The Sealed Commana,
"bi t -rm
ma, which is kept carefolly secrcted in some of the largermonaM co. lt belonp to
Cl. also the play of Hahn , The Brilliant Light. Chap. xx .
0 A Gertnan translation by Schielner ot the rmaller vm ion hao been published bythe St. Petersburg Acad . (Dar Waffl en aHanded M ou nd .) Of. also Korm a . I».
p.
gyal-n bo [Skin Rijvansa]
INDIGENOUS BOOKS. l
dealing with modern personages are ofa somewhat more historicalcharacter, but are so overloaded by legends as to repel even en
thusiastic enquirers.The leading ritualistic manuals of the various sects are of a
more or less authentic character, and smal l pocket editions of theseprayer hooks (smon o lam) and hymns (bstod -tsogs) are verynumerous .
1 I ndividual Lamas possess special books according to
their private means and inclinations, such as the 100,000 songs’of
the famous mendicant sage Mda-rd-pa on the worship of Taraand other favourite or tutelary deities, and the mode ofmakingtheir ma
gic-circles. Mongo l Lamas have the Dsang
-lun. The
specialist in medicine has one or more fantastic medical works,such as Manhag-rgyud, S
’
ad-gyod ; and the Thipaor astrologerhas the Baidywr karpo and other books on astrological calculationsand sorcery, many of which are translated from the Chinese .
Some further details of ritual istic books are found in the
chapters on the monkhood and on ritual, where several abstractsare given .
The secular works, through most of which runs a more or lessBuddhistic curren t, are mainly annals or chronicles (lh-rgyu).
Good and clever sayings and reflections (rtogs—brjod), as The
precious rosary (rin-ch’en-p’ren-wa), a collection of proverbs, anddrinking songs.
Tales more or less fabulous (agruns) The best known of these 18
that of Cc-sar (= lCu r or Omar), who 1s described as amighty war-like
king of northern Asia, and who is made to figure as 11 suitor for thehand of the Chinese princess before her marriage withpo, alth h it 1s ev1dent the legendary accounts of him must be more
ancient. r
w
refem to the story book named Djriung-
yi‘songs .
i The Ge-lug-pamonk
’
s manual is “ The Bhiltshu’
s Timely Memoranda (doe-elon
gi-du-dran), and his other special books are the two volumes by Tsoh K‘
apn entitled
The Gradual Putt (Lam n’
u c’
m-bo),a doctrinal commentary based on Atisa‘
s version0! the Bodi Pasta Pmdip. and The Gradual Park of q mdlmm (rDor-c
’
an Lam
rim), ahighly Ti ntrik book. (Cf. Cantu , On , For M AJ-ma (Bodhi-patha). seeSeason ’
s 81mm Beams.
9 gLu-b
’
um.
9 Amongst inthgenous geographical works is A Geography of theWorld (Dram-lis
M ). The references to countries outside Tibet are mainly confined to I ndia, and areeven then very inexact. I ts most useful section is that descriptive oi T‘ibeutranslatedby Sanar , 1887 . pp. 1a « q. See also Wm
’
M aag the da'
, abstracted byKlaproth from the Chinese. Cf. also Csoua
'
s enumeration of Tibetan works.vii , 147 ix., 905.
168
tomes are most unwieldy and 11
book is read away from tables as isacross the knees, and the upper board
obtain the blessing of thy holy wordCopyists of manuscript, as well as composers
animals .
Europe in the collections at St. Petersburg, main ly obtained fromPekin, Siberia, and Mongolia; at Paris,and at the I ndiaOmoe, and
Mr. Hodgson .
’
The St . Pete rsburg collection is the largest, and extends toover volumes .
’
Catalogue of these, by Dr. H. Wm , in 1891.
‘ The I ndia Ofllce copy ol the canon was presented to Mr. Hlodg‘
son by the
Lima.Notices of these occur in various volumes of the fi rin g. Add . ds3 . PM .
170
a superhuman Buddha
and thus are held to correspond to
Buddhism consisting of the Bhikshus
keep four of the precepts .
family thus afl‘ords at least one of its sons to the church . The
other son marries in order to continue the u . name and in
more than one, as the youths are eager to join it.
Hom e , p. 98 ; HARDY, 8 . 3L , p. 12.
min-W ye
‘ dGe-hom . This utle is also applied to a novice, probationer. or candidate
GRADES OF MONKS.
that one out of every six or eight of the population is s priest . I n
Sikhim the proportion is one to te n.
’ I n Ladak one-sixth .
’I n
Bhotan one to about ten .
GRADES.
I n every monachism there are naturally three hierarchicalsen iorities or ranks , namely . the scho lars ornovices, the ordained,and the reverend fathers or th e priests, just as in the commongui lds orarts are the grades of the appren tice, the journeyman ,
and the master. Indian Buddhism had its grades of the Srama
nera(or the novice), of the expert Sramanaor Bhikshu (the moderate one or beggar), and of the Sthavira or Updydhya (master or
Lamaism has naturally these necessary degrees of clericalmaturity and subordination , and by dividing the noviciate intotwo sections it counts four, thus1. The clerical apprentice or scholar. The customary title of
this first beginner in holy orders is Gé-r’
ien, which means to
l ive upon virtue ,”and is a trans lation of the Sanskrit word
Updaaka or lay-brother. This word has a double meaning ; it
shows firstly the simple lay believer, who has promised toavoid thefive great sins ; and secondly the monastic devotee or scholar, whokeeps the ten precepts and is preparing for the holy orders to
which he partly belongs through the clothes he wearsand the ofiicialacknowledgment which he has received . He is also called Rabbyun or excellent born. The Mongols call these Schabi ,
”
and Bamdi , Ronda, or Bards,” 3 which latter word seems to be
of I ndian origin . The Kalmaks cal l them Manj i.‘
2. The Ge-ts’ul, the commencing, but not quite fully ordained
monk, an under priest, or deacon, who keeps the thirty-six
3. Go-lang or virtuous or clerical .beggar, the real monk, the
priest, over twenty-five years of age, and who has been fullyordained, and keeps the two hundred and fifty-three rules.
l Sce my Ll u-aian inm
‘ Ot lm bam .
‘ TheSAuti ls ot oga ho are believed to be ot thc cc-called’mrauian descent,
wum ciflefi fl cwjl.
173 THE ORDER OF LEM / (S.
He is the end, the true
A Tmru x Docma or Dmmrr.
u Annor .
monachism, bemuse he has under him all the scholars, novices,and common monks. And although the regenerated or rem w
mu ive in the u if tery , then,of the elder monks is fixed 11a; n
the mre of his tutor, and doing various services . His hair
to read and reciteby heart the smal ler of the sacred books,“such asKr 1‘ “1 Ga» as it is cal le r was .
Lou bdun ma, or The Seven Chapters —A prayer-book of St.
Padma.
I njury ’—A prayer to St . Padma in twe lveSher-phyin—An abstract of transcendentalsKu rim—A sacrificial service for averting amlamity .
1 At Pemiongchi only those candidates who are of relatively pure Tibetan descentby the “fl iers side are ordinarily admitted .
I n M m dfi nite fees are payable at the difl erent ceremmiea foraddi t i on to
the am , as detailed in my M an ia is 81196 111, amounting to about 1 Rs .. in the
mm , p. 118 : v m’s M an y, 170) that the fee is 100Bhotanese mm
am os courae, would not haofl ered in aGe-lug-pamonastery .
or“ the Vinuous Elder.
"See p. xviii
W m “M m am z eight 07 ten 1001108 long by two to
M od. and usually have the 1mm numbed together.
TEXT-BOOKS AND LESSONS. l
this holy booklet even as a school exercrse cieanses irom sin . Most ol‘
the monasteries their own blocks foract ing thispam
Both the text its translation are ven by lagin tvmitfpam
rDor gcbod—A See-a from the boo of transcendental wisdom.
Name Gnm Salutation to the GiirumO
'
oaVbul—To give offerings
bSans hour—I ncense and butter-incenselTo-mo
'
od—Rice ofieringRig-
‘
dnin a in-'
gro—The first essay of the sage
Dragvdmar sa The primer of red
bK i brgyed—“ l ei
ghtcommands or prece ts
c gs’egs kun
'
duk e collection of the Ta tas
Y es'
es tko mc'
og—The best foreknowledge
fl an-gdnn bs’
ag-
gsal—The root-pillar of clear confes
The young probationer is also instructed in certain goldenmaxims ofamoral kind, of which the fol lowing are examples
Whatever is unpleasing to yourself do not to another.
Whatever happiness is in the world has all arisen fromawish forthe welfare of others. Whatever misery there is has arisen fromindulging selfishness.
There 18 no eye like the understanding, no blindness like ignorance ,no enemy like sicknem
,nothing so dreaded as death .
A king 15 honoured 1n his own dominions, but a talented man everywhere .
“ The four Precipim in Speech—I f speech he too long, it is te
dions ; if too short, its meaning is not appreciated,if rough, it ruffles
the temper of the hearers ; if soft, it is unsatisfying.
The Requirements of Speech—Speech should be vigorous or it willnot interest ,
it must be bright or it wil l not enlighten ; it must besuitably ended, otherwise its efl
'
ect 18 lost .11
Qualiti es (y’
Spcech .—8peech must be bold as a lion, gentle and
soft as ahare, impressive aso
a serpent, pointed as an arrow,
balanced as a held by i ts middle (literally waist
The Four of Speech .—The questwn should first be stated
The arguments should be duly connected , the later with the earlier.
Essen tial points should be repeated . The meanings should be illusts'ated by examples .
l Thc word for da is “n.
”
tl1us conve the ldeaoi avile. ving
scorpio y ing eoomoun claw
176
gaining an otary.
The sight acts of Low-born persona—Usi ng
politeness, W h
igwith pride , want of foresight,
mg, immoral co not, and stealing.
The ten
ing one'
s
another’s01 men or with women ,
I nvoking The BlessingMantrayana rite instituted by the “ great qpo (Skt ,Garudaor Puna
,or Brika)
‘
I go for refuge to the Three H oly Ones ! May I attain perfectionand benefit the an imal beings . The one who brought me to the lightis at the tipof my tongue and the white Om made upof the words habove the moon the white A li (vowels)go by the right circle, the redXc—li (consonants)go by the left and the blue Eton-em by the right ”I repeat them secretly after deep contemplation
“ Om ! a, a, i, i, u, u, ri, ri, li, li, e, ai , 0, on, angah l swahal
is to be repeated thrice.) Om ! K s , Kha, Ga, Gha, Na(and hereall the letters of the alphabet). (Three times). Om ! ye d
(here follows The Buddhist Creed ’ thrice.) Through the rays of theseed of the mantra-rosary and the power of the blamings of speech, Isummon the accomplishments of the seven precious rygol
-crid andThe eight glorious signs .
”By repeating the above one attains aecom
plishmen t in speech.
During this training the boy’s relatives call about once amonth
Cf. also the “ (lsrudaCharm,
”figured at p. 387.
178
several pounds of butter for the temple lamps.The approved pupil and his tutor then proceed to the head
Lama (z’
al-no)of the great cathedral (common to th e collq es of
the university), and, eh'
ering a scarf and a rupee, wpeat theirrequests to him, and the names of the pupil and tutor and hissectional college or residentiary club are registered, so that shouldthe pupil misconduct himse lf m the cathedral, his teachers, as wellas himself, shall be fined .
The neophyte is now a
returning to his club, he is, if rich , expected to en tertain all theresidents of the club to three cups of tea. I f he has no relativesto cook for him, he is supplied from the club stores ; and anyal lowance’ he gets from his people is divided in to three parts,one-third being appropriated by his club for messing expenses.
Then he gets the fol lowing monkish robes and utens ils, viz., usTod-
’
gag, bs'
am-t’abs, gzan, sla~ gam, z’
wa-ser, sgmi ugs, acap, a
bag for Wheaten flour, and a rosary.
Until his formal initiation as an ascetic, the going forth fromhome” (prawajyd-fmrtta), by which he becomes anovice (Os-ts
’url,
Skt Sramana), the candidate is not allowed to join in the religiousservices in the monastery. So he now addresses a request to thepresiding Grand Lamaa to become a novice, accompanying hisrequest with a scarf and as much money as he can offer .The ceremony of initiation is generally similar to that of the
southern Buddhists .
‘
On the appointed day—usual ly on one of the fast days (Uposatha), the candidate has his head shaven all but asmall tuft onthe crown and he 18 conducted by his spiritual tutor (upadhyaya)before a chapter in the assembly hall, clad in the mendicant 'srobes , on putting on which he has muttered a formula to the
effect that he wears them only for modesty and as a protection
2
a dt ic-lden-K’ri-rinvpo-c
’he. or a
’
Kyahs-mgou-rin-
poch’e .
0 Cf , Mahi vanm, i . , 12. Up Saapid d-Kamm d b , translated by F. W e} ; 61Rnrs DAV IDS. D., p. 159.
aMy friend, Mr. A. von Boathorn, informs mo that the Limas of m musually pu s through an ordeal of initiation in which six marks are scared in theirm wn witb w hou hmn md calledW or M he buming h mn
”
I N I TI A TI ON . 179
his secular name,yourself to the tonsure cheerfully On
afiirmative, the presiding Lama cuts off
of hair from the head of the novice , who
like any glue.
"
novice a religious name, byknown ,
1and exhorting him to keep thehe th irty-six rules, and to look upon the
Buddha, he administers the vows to thethe formula, “ I take refuge
the presentation of a scarf and
Vajrficfiryas is detailed
old
of Shah-dung ; the sons of highShy -ago family Choi-je .
Vajri caryapriests, as given by
th e image of aChaim those of
brought into the great assemblyse sticks ; and is chaperoned by 3
ion (be-gregs), as this ceremonywith the church . He sits down on
side of the bride-companion ,
”who
and etiquette (sGris)of the monkish
Tantrik Buddhist priesthood of the
below in afootp note.
’
180
stage (rig and is then entitled to have asmall chamber or
Ratnaz you must observe the five precepu or Panchn Siksha, th e h sfi ngs andm
drugs ; nor be proud of heart in oomequence
mon i duties,"
M eatben will l makc you a lh ndya.
’ Be n zene-. when the fl urmhnv ing acfin
gim the thme RaM daobove-menfioned w themch denvem o olod i tor the m w
him to put on. Then tt um hrings tbe u pim t out into tiie com -yn i mdb fi ng
m wd bm wucha his hairwith fioe md oil.md gim thu e u ticla w n bmTbe Gum next puts on thc gmund ah ttle pifl se and desim aM to apply it tomown feet . Then the Gur-u gim tbe Ch la acloth of four fingeu
’bm dth md om
M t inmw m enwith thm dl of five w lom md whieh h uped nfly mmtured for this pnrpoae to bind round his head . Then he causeo the u pirmt to penm m amum afl a wmw hem ka pdjamme hands d tbemm mthe mmeot vah rm and then muses the barberw sheve aU the hd r, u ve th e ford ock, ofl
the aspirant'
s head. Then the patemal or materm l aunt ot the u pim t taka the
tmthed ngd n and hin naih pared when the abou party puh the parmgs into the pot
taben again within, and aeatod. l n the Gum causes hhn manw d alao zpfinkleaupon him the PanchaGarbM and says w him, Hereto iore have lived u houw
holder. have youarcal desire to abandon tlu t state nnd the s moak ? ’
The aspirsnt answers in the umrmative. when the Guru. err-maternal cut: all
with his own band the u pirant'
s forelock . Then thefi unnpuh t m iidm ed with
tbe imageo of the five Bunmu s on his own hmd md mking the bd a or m ter
pot, sprinkleathe aspirant with holy wnter. repeating pmyers at tbe same time over
hi“ The neophyte is then again brought below, when four Néyaku or supa
'iors of
proximate VihAm and the aspirant’s Gm periorm the l
’anehaAbhishekg n et fi heGuru taken water from the balaaand pom s it inma conch ; and then ring ing a bell
and repeating prayers, sprinkles the water from the couch on thew as“ ;
whilst the four Ntyakas taking water from the other fourwnter-potn named above.severally baptize the aspiran t. The musicians present then strike up, when the
Ntyakas and Guru invoke the following blessing on the nwphyte :‘ May you be
bappy as be who dwellain the hearts of al ho is the univerml Atmamthe lord of
all. the Buddhacalled Batnasambhava.
’The aspirant is next led by the NAyah s md
Gnm above stahmand m ted as before. He is then made to pefl orm pdfil tn theGuru Mandal and to sprinkle rice on the images of the deities . The Guru next gim
mysterious rites he is held hy the
disputations.
I n every cloister is a teacher of the law,who, as s rule, takes
celebrated ones of these are of course those near Lhasa andTash i- lhunpo, which are visited by students from all provinces ofthe Lemaist church . I n the countries of southern Buddhism the
cloister schools are divided after the three branches of the codes.into three sections, the Sfitras, Vinayas and Abhidharmas. In
Tibet the division practical ly is the same, though sometimes isadded amedical one, and also amysti c faculty for magie and conj uration, which , however, seems to be united as a rule with the
in some Lamaseries special schools are established .
Every Lamabelongs to one or other of these faculties, and the
position which he occupies inside the brotherhood depends on the
number and class of holy books which he has gone thro ugh andunderstands thoroughly .
As soon as the bell sounds he has to go to his respect ive roomor
class, to start with h is lection, to receive new ones, to liste n to theexplanations of the professor, etc . , etc. ,and to prepare for examinations and disputations.
Ewarwinmtions .—W ithin ayear after. his admission to the order
he must attempt to pass the first professional examination,and in
the following year or two the second examination for promotion.
And until he passes these examinations he must perform for the
first three years the menial offices of serving out tea, etc . , to the
elder monks in the assembly hal l .The examinations are conducted in the presence of the heads of
the monastery and the assembled monks, who observe a solemn
silence, and the test is for the candidate to stand up in the asses»bly and recite by heart all the prescribed boolrs.
1 The ordeal is a
l An ideaof the nature of this is got from the following list of text books for thr
first examination at Pemiongchi. which comprise th e worship necessury tor three“magic Them is the magic-circle of dKon oc
’og apy i
‘dns Rigv
’dsia
c whole assemblyand its recitation
next exercise, in company with their teachm'
.
Voutside and chastised by the provost. ‘ And repeated failure optos
the rejected candidate be poor and he wishes to con tinue areligiouslife, he can only do so as alay
-devotee, doing drudgery about the
monastery buildings. Or he may set upin some village as sn m
orthodox Lama-priest .The majority fail to pass at the first attempt. And failure on
the part of the candidate attaches a stigma to his teacher, whilein the event of the boy chanting the exercises correctly and withpleasing voice in the orthodox oratorical manner, h is tmcher is
highly complimented .
PUBLI C DISPUTATI ONS.
v The public disputations are much more attractive and favouriteexercises for the students than the examinations . I ndeed, theacademic feature of the monastic universities of Tibet is perhapsseen at its best in the prominence given to dialectics and dispatations, thus following the sweulative traditions of the earlierI ndian Buddhists . In the great monastic universities of De-pung,Tashi- lhunpo, Serraand Gab-ldan, each with a teeming populationofmonks, ranging from about to public disputafiens
are regularly held, and form a recognized institution , in whichevery divinity student or embryo Lama must take part . Thisexercise is called expressing the true and innermost essen ce (ofthe doctrine)
”
(s’
an -fi id), in which an endeavour is made to
ascertain both the lite ral 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 .
’
Ch'os-k’rima-pa.
Conf. also Jansen ], Diet , p. “ who is inclined to identify this
“school
”with
the Vaiseshkas (or Atomists )Kore , i. , w).1 Within the court~ ch
’os-ra where the disputations are bold are seven grades
( dais -m).namely : M M ” ; mam P’ar-p’
yia new ;‘
Dnlim ; “Lab-M 06.
At these disputations there are tree-trunks, called the Sal-tree trunk (Sling s-don).
departments, to which a
admitted .
‘ Many of themprotectors (slryabs-mgou) of
established church, not onlyand China. Others return to their own fatherland, while some
pursue their studies in the higher Tantras, to quali fy for the
much coveted post of the Khri-paof Gab-ldan.
The degree of M am-«
pa; verbally overflowing, endlessly,
”
D.O ., and is, it seems, the highest academical title of honour
which can he earned in the Lemaist universities, and after adisputation over the whole doctrine of the church and faith The
diplomawhich he receives entitles him to teach the law publish?and authorizes h im to the h ighest church ofi ces not speciallyreserved for the in carnate Lamas.
hat, as seen in the foregoing figure,I t is said that in Tibet there are only twel ve cloisters who havethe right to bestow this degree, and it is even more honourablethan the titles bestowed by the Dalai Lama himself. But thisis, as amatter of course, a very expensive affair.The titles of Ch
’
o-js‘or noble of the law,
”and Pandila or
dGe-s’ss. I t seems to he the same as the Tung-ram-paof Tum-lhunpo and the
Kahs-bchu, Korean, it ; it also seems to be p‘
nl-ch ’
en-pa.
"
3 Apparently a joint board of representatives of the three great monasteries aimesaid, De-pung. etc . Couf. also Paxnrr A . K . on 0M .
”
The Ge-s’
e ot'
the three great O s -lug-pamonasteries may be admitted to one or
oth er of the tourLings or royal mom steries : Tse-nam-gyal, s’l‘
ansgyal-ling, Kan-dc
ling. sad GwM TM M M w bm me a fl sed mu d me Gn M Dfl d
Lima’s royalmonas tery at Petals .
Rabso’byamppmand seems to be the same as the Kai -f an of Tashi-lhunpo.
5 Ch'
oo-rje.
OFFICI ALS AND DI SCI PLI NE. 187
learned ,
”are bestowed by the sovereign Grand Lamas on those
docto rs who'
have dist inguished themse lves through blamelessho liness and excellent wisdom. And between these two seems
to lie the title of Lo-tsa-fwmor“ translator.” The relative ranks
of Rab-jam-
pa and Ch’
o-je may be seen from the. fact that afl erth e. second installation of Buddhism in Mongolia, the former wereput by law on the same footing as the Tai-jis or barons or
coun ts ; and the latter as Chungtaijis or marquesses or dukes .
Did th e dignity of the Pundi ts allow amore exal ted rank, theconsequence would be that on ly the holy princes from K
’an-po
upwards, that is to say , the K’
au-
po, the Chubilghan , and the
Cbutukten , only could have it ; but of this nothing certain is
Thus the K’an-
po. the Ch’
o-je, and the Rab-jam-
pa form the
three principal classes of the higher non-incarnate clergy, andthey follow each other in the order described . The K
’
an-pos takeamongst th em the first place , and are, as a rule , electe d out of the
two other classes. As the K’
an-po has been compared with abishop, 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-abbot (amitred abbot). I n the smaller cloisters the chief Lama as a
rule has only the grade of Ch’
o-je or Rab-jam-
pa.
Special schools, expressly for the study of magic, are erected inthe cloisters of Ramo-ch
’
e and Mo-ru. Those who receive herethe doctor’s diploma, and thereby acquire the right to carry on
the myste ry of science practically, especially conjuring, weatherprophecy, sympathetical pharmacy, etc .
,etc . , are cal led Nag
ram-
pa, whic h means“master of conjuration .
” Their uniformisSivaite, and they probably spring from the red rel igion, but their
fol lows strictly the prescribed formulas in the Kab-gyur,
and is therefore quite orthodox .
‘ Their practices as augurs aredetailed under the head of sorcery, along wi th those of the
ordinary illiterate Nags-pa fortune- teller.
017 1011148 AND DI SCIPLINE.
The huge cloisters, with several hundreds and occasionallyseveral thousands ofmonks, necessarily possess an organized body
Kai-m , ii. ,290.
188
and for the enforcement of discipline.
At the had of a monastery standsincarnate Lama(Kw-a
’
o, Tut-Ice , or in
or an installed abbot (K’
cmv
po, Sid .
being as a rule electe d from the capital, and sanctioned h]Dalai IAmaor the pro vincial head of the re-incarnate I Amas ;he holds office on ly for seven years.He has under him the fol lowing administrative and exam
they are elected by and from among the brotherhood for a Inor shorter term of ofi ce
l . The professor or master (Lob-pon who proclaims the
and conducts the lessons of the brethren .
2. The treasurer and cashier (C’ag
-dso
3. The steward (Ner-pa3 or Spyi
-her).
4 . Provost marshal (Ge-K0 usual ly two who main tain alike police, hence also cal led vergers or censors, and theyassisted by two orderlies hag
-her).5. The chief celebrant or leader of the choir or prece
(Um-d se).
6 . Sacristan (Kn-her).7 . Water-giver (Ch
’
ab-d ren).8 . Teawaiters (I a-ma).
lain,” warden or ente rtainer of guests ,“ accountan t,“ beam
benedictory emblem,
‘otax-co llectors, media l monks, pain
merchant monks, exorcist, etc .
The general rules of conduct and discipline are best illustrat the great monastic universities.
The De-pung monastery, with its monksgreat colleges (grwa namely : (1(3) bDe-yans ; and (4) sNags-pa, and
9p’
yag mdaoda. lgfierm
0 dgeobekoc, also called Ch
'
o-k’rims-paor“religious judge,” and the move“ 1
cathedral seems to be called Zhal-no.
p ol-dpon.7
mgron-gficr ch’en. Tsi-dpcn.1°p
’
yag-ta
’ang or sku
ob'
c’l r-mklu
also take general care of the temples.
interval the ch’
abn'
l opens the door, and all enter in pegand take their seats according to their rank in their club. ’
1 Or The highest ideaor imagining ”
(Slit . AW ).
At Tashi-lhunpo. say s Ssu ‘
r (Jour. Budd . Test Socy . I nd , in ), the int
nine m e one facing another.
lst row is called bob
2nd (lhunpomlThoisamling 3. Goilul tal
4. Sh tlthi tal
I s common to all {5‘ noq
6. N'
a-chum!Kyll
-khang 7 . Na-r'
ring (at
8. Del-mata, (thedrow opposite the image cl
ess
9 . Gc gyab tnl (the mOpposite Dong lal is the chcpel or Tan sy-W ay
DI SUI PL I NE.
hat is thrown over the left shoulder, and the cup and the bag are
placed under the kam and afi ei t facing to their fmnt .
After the repetition of the refuge formnla, headed by the ch ief
M the younger pw vost arises and dons his yellow hat,“00ro
W e ,”and with an iron rod strikes apillar fi th it once on which
all the students will go in to the nefectory , where tea is distrihuted to
sach in scries, each gctnng three cupfuls . On drinking it they return
W hen drinking the tes presented by the populace (mang—ja)all thepupils sit silent, and the two c
’al> rils spread a carpet and make aseat in
the middle for the elder M who then steps forward and sits
after havingmmbowed down, then he repeats the
M 509, inin which the name of the Dispenser of the gifts , who hasow ed the tea, is called out, and blessings prayed for to extend the
doctrines of Buddha, to secure long life to the two Grand Limes, andabsence of strife amongst the members of the monkhood, and that therains may descend in due season , and the crops and cattle prosper, anddismsq human and of ammdadecrease, and that life be long with
good luck .
Aftcr th is service in the cathedral, a lecture is given called’
ogso
m ammal teais given three times and soup once by the governorpalace. There are many dispensers of gifts who ofi
'
er tea
and a donation (’gyod) amounting to three, fifteen, seventeen silver
gem ; and it is the custom that if one Tam-
ga (about 1’s of arupee) ofi red to the cathedral , then two T -em gas must be ofi’m'
ed
the ,college-school and four to the club. Oti
‘
erixigs may be made
M M W M eigiwv monks. lt is in chargs oi th e KyiLkhang
m mapel oi llh itreya (Chamkhaag , which isenough ta contain eighty monks. I t is under th e chargc ot Thoisarnling College.
Opposite to botms ts l is bolma bhakhang (the chapel of the I t
can hold tortymonkaand is in the charge of Shar-tae Tin-M aw.
Oppd te Debug is the chapel of Paldau Lhamo. it is said that the image of
“ M ank in d in it stands in anaemi a, with out any support on any side.
192
cauldron at the great lsbh a cathedral is
gal lons .
A very vigorous discipline is enforced. I t is incum
come under his notice, and these are punished accorduqPratimoksha rules . M inor oflences are met at
remonstrance, but if persiste d in are severelysentences up to actual banishment.
short of
punish him ; but if within the college or debating-hall, th
amenable to the provost of the college.
A member of De-pung who commits any of the ten kinds 01
gence cannot be tried except in the cathedral. The older pmon the breaker of the rules to stand upin the presenee of the estudents
,and the traw r rises W i th bent head and is 0611
the younger provost and sentenced to aparticular number ofThen the two water-men bring in the dGe-rgen of the clubandof the offending student. The dGe-rgan rises upto receive hisand so also the tutors . Then the ofi
'
ending is seized by 1and feet , and soundly beaten by the lictors ab-gyog).The punishment by cane or rod is fifty strokes for a small
one hundred for a middling, and one hundred and fmoffence. I n the cathedral no more than one hundred fift ;can be given, and no
,further punishment follows.
For breach of etiquette in sitting, walking, eating, or drinlpenalty is to bow down and apologize, or suffer ten strokes.
The most severe punishment, called Good or Bad Luckedug), so mlled it is said from its chance of fatal seenthe luck of the sufferer
,is inflicted in cases 0 murder and in e
from the order for persisten t intemperance , or theft. A ftergregation is over the teacherand c lub-master of the accused arethe court, and the provost of the cathedral censures them.
'
I
accused is taken outside the temple and his feet are fastened land two men ,
standing on his right and left, beat him to the
of about a thousand tunes, after which he is drawn , by s re
the boundary wall (lchags-ri)and there abandoned ; while E:and club-master are w eb fined one scarf and three silver Bram
194 THE ORDER OF W AS.
ders the tax for the support
Most of the monasteri es, e
employment of many Lamas . Of the less intellectually gmLemas, some are employed in menial duties, and others are en
gaged in mercantile trafi c for
monastery . Most of the monasteriesgrow rich by trading and usury . I ndeed, IAmas are the
traders and capitalists of the country.
The original dress of Buddha’s order was adapted for theI ndian climate . Later, when his religion extended to
climes, he himself is said to have permitted warmerstockings, shoes, etc . The avowed object of the men
was to cover the body decently and protect from co ld,
toes,1and other sources ofmental disturbance.
The dress of a Tibetan monk2 consists of a hat covering hisclose ly-shaven crown , a gown and girdle, inner vest, cloak, plaid,trousers, and boots, rosary, and other minor equipments.
LiMAls'r HATS AND COWLS.No hat is mentioned in the Buddhist scri ptures as part of the
outfit of amonk, nor does it seem to have been in troduced into
‘ E’ee figtueaon pageamM Jn etc .
195
in the later period , judging from its apAjanta cave paintings . I t is, however, abu ds in a cold climate,‘ and it is usual lyfelt
,flannel, or blanket.
to its hat
how the
afiorded a rough dist inction into yellow , red,But the shape is also an important elementhats, both for sectarian and ceremonial pur
hats are of an Indian type, a few on ly
h mare believed by the Lamas to haveSt . Padma-sambhava, the founder of
Santa-mkshita, in the eighth cen
hats are essentially I ndian in pattern .
at , numbered jin the figure, namedgreat Pandits (pan-ch’en-z
’
wa-dmar).brought from I ndiaon the foundation of
Santa-mkshita, and it is common to all
Ge-lng-
pa. I ts shape is essentially thatin the colder parts of I ndia during the
lappets coming over the ears and the
lappets are folded up as an outer brimpart of the day . Such a cap is oftenwhen travel ling in I ndia in the winterprobable that Atisa, as the IAmas
hat, and possibly of a red
Lamaist form is that thewhich gives it a more disbeen lengthened
ahead-covering is as an occas ional protec tion against
monk defends his shaven crown from the worming sun by
a. M u n ro A. 08m z’
va-nag .
b. Panoh‘an cue-rm. i. t’l‘az
’
va. for ab s-d rone.
c . Ditto. in profile . j. Panc h'en z'
ra-dmar.
4 . M rs M . k . Dag { ma-Tu .
c . dGon-‘dnl dbu. l. dGuna
‘
va.
Dit to. to profile. so. Z'
va-dh r skyed k’
ra.
g . T’
afid m forabhotoand n a. JM'
va3t mm.
lna rnatlono.
198
I t 18 worn with the go: her robes.
sN e-rin zur iwa is worn by the abhots of the collegea
Limas of smaller monasteries.
T’
an vtwa.
dbvyar-iwa(Fig. is the summa‘ hat when li t
back , and is confined to the Dalai and Pan ch'en Gramregen t, or king , and the re-embodied Limas, and thanhaving obtained highest honours in divinity, have receiGrand Lama the diplomaof bdag
o rkyen.rTa-twa zur ltas dgun
-twa. This is the winter ridinconfined to the above rivileged persons .
Se- teb-rgyun iwa(Fig. The summer riding hat for 1grade of Lamas , who are selected on amount of their learnlooks as personal attendants of the Grand Lima (sKyaborTazwargyun
-twa(Fig . The winter riding hat of tlrTse-drung a
ga-p
’ug is used only by the akyabs-myon
w eending and ascending Potalahill).Zwa-dkar skyid
-ka (F1g m).summer when aecom nying theJo-twa-glm
gsum . n), th
0
I t is formed a te the fashion of the Asura cave, and wasI ndian Jo~wo (Atisa the reformerof Limaism,
while on his
at the N epalese e Svayambhum’
ith T . ,Rang-‘byr
afterwards it was the hat of his sect, the d am-
pa. I x
its tla are folded up, and in the cold let down . I t was 0
but ch; ed to yellow by the Os-lug pa. Now it is won
hermits riuk’
rod pa) of the Ge-lug-
pa or established chnever worn within the monastery or m quarters.
Sa-skyaK’ri iwa(Pi r). This hat of the Se-kyasect 18 1
duction . Originally alfthe SakyaLimes worethe unreformed party. When they attained the
HATS AND COWLS. 199
Tibet, the Chinese king “ Se-ch'en presentedthe sect , his highness ’
Phag Bin po-ch
’e,
the “unchangmble”crown is ter the Chinese
those of noble descent (gdung-pa), and 1s on ly
Jonan-
pasub-sect, to
unior k ya monks
shrine. On such occasions a monk on
vent it from carrying 06 the wearer.“ The enchanter's hat of the Karma~
cake-oh’
ering for the angry demons , andthe gtor
~ rgyab sacrifice .
their gTor-rgyab sacri
This raven-crowned hat was11seeing the planet Mercury .
N ih -ma-
pa sects during(n -bskor)and the striking
Limaof Bhotan (head of the southern Dugpage 226, is called pad -ma-mt
’
oug or“ t e
vajra-spikelet which cannot be worn by anyAnd the hat is finely embroidered with the
-flower, and thunder dragons (Day).
Yellow or M inn1
The only instance in
monk, falling in graceful drapery , endles sly “tearing its W foldn
of the figure . And the m e with which it lends itself to artm is m
not only in the Grecian and I ndian sculptm
'
es d Buddhaf but
’
is even retained somewhat in the tliickm' and relatively un
monk, seen in the several figures.
nut -smrig or Brahmani goose (coloured). This u d-ooloi
to Buddha byI
physician Jim and that robe was sewn
202 THE ORDER OF H M S.
sect. The holy-wate r bottle (Oh’ab-lug), tin on page 201,
which hangs from the left side of the girdle, is also fringed by s
flapof cloth coloured red or yellow according to the sea.
The boots are of stiff red and particolom'
ed fel t, with soles ofh ide or Yak-hair.From the girdle hangs, in addition
to the holy-water bottle , apen-can ,
PM , With n u n sm i ts, dim, d c.’
sometimes th e rosary , when it is
uot in use or worn on the ncck or
wrist, and the amulm box . And in
wh ee l , drink ing - c u p,booklets,
charms, etc
resembles that of the monks. The
head is shaved, and no ornammts
are worn .l
ran som e.
The m ry is an essen tial port al8 Lama’s dress ; and taking, as itdoes, such aprominent p t t in the
the Tibetan rosary does not appearto have attracted particular notice.
As a Buddhist article the m yappears on ly in the latest rit io
stage when abelief had arisen in thepotency of muttering myst ic spelh
and other strange formulas . In
the very complicated row im ofPas -cast lax-son ar. u mSm .
mmpen-a u b ollvn -inlaid lron trom Japan i t has attained its NMM 3M development .
Amongst southern Buddhists 3 the rosary is not very conspm1 Cf. Bon n, Mark” p. 109.
“ Note on Buddhist Rosaries in Japan . By J. M . Juana, f rom. Jap. A s. M p173, 1881.
l have described Burmese Buddhist rosaries, as well as some of the “M in
ROSARI ES. 203
mm, but amongst Tibetans it is everywhere visible . I t is alsoin the hand of the image of the patron god of Tibet—Chit
“ (Sk aAvalokitasmm). And its use is not confined to the
Lamas. Nearly every lsy man andwomsn 1s possessed of arosary,
sho use it fer emular pm ,1 like the sliding bal ls of the
u
s in Molnary mlculations : the M ds to the right
to th e lefi am mlled c’u
and record tm s, which
The Tibetan name for
th e rm is’
p1m—ba,”vu l gar ly t
’en-na, and
lite rallymm s 8 m 8of bu ds .
”
T h e rosary contains1 beads of uniform
The rm on for this
to M 11 11s fl y aW !)
to ensnm the repetitionof the m edmil a fullhundm times , and the
cars W e are addedt o mak e up for an y
om i s s i o n o f b ead sthrough aM nt-mi ndedness during the tel ling process or foractualloss of bu ds by bru kage. Ché-ré-s i and Do-ma have each 108
A Rosu r.
The m sry has proved ausehd instrnment in tlie hands of mu mnu mirveyingspin . Thus we wd it reported with reference to Gyantse town, that a stone wall
the wyd o“ 0111m m padm 11m, while the good people wbo accompanled him in his
Leo-Pa or religious perambulations little suspected the nature of the work he was
Lamaist fashions, from th
arosary with 108 beads .
The two ends of the string of beads,passed through three extra beads , thelargest. These are colleetively calledfi lon sin . Th“ the union holder. I n either case the meaning is mmsame . These beads keep the prOper romry beads in posith
indicate to the te ller the completion ofa cycle of beads.This triad of beads symbolizes “ the Three Ho ly Ones ”
Buddhist trinity, via,Buddha, Dharma (the Word), and t
(the church , excluding the laity). The large central beadsents Buddha, while the smaller one intervening betwmthe rosary beads proper represen ts the church and is mailedradical Lama (or spiritual adviser),
l the personal lama-gnuconfessor of the Tibetan Buddhist ; and his symbo lic prosethe w ry immediately at the end of the bead-cycle is to 1
becoming gravity and care in the act of te lling the beads, awere actually present .The Gelug
-
ps , or established church,usually has onl
beads as dob-dash ,in which case the terminal one is of
smal ler size , and the pair are considered emblematic of a vas
which the beads spring . I n such cases the extrahead is mstrung with the other beads of the rosary , which latte r the
tains 109 heads thus showing that the beads really number
Coun ters .
Attached to the rosary is apair of strings of ten smal l pcmetallic rings as counte rs. One of these strings is terminwa miniature (1017
'
s (the thunderbolt of I ndra)and the otbssmall bel l—in Tantric Buddh ist figures th e dog
'
s is ususluc iated with abell . The counters on the day
'
s-string registe
M i Nam .
THE ORDER OF LZMAS.
But the material of the rom y can only varynarrow limits , its nature being determined by the particularto which the Limabelongs and the particular deity to whomship is to be paid .
limb s or
Th e yellow wooden rosary of Oe -lug-nasent .
The red modal-wood rosary for Tam-din'
s worship.
The white conch shell rosary forM s worship.
Thew as rosary tor th e iuriss'
worship.
A layman'
s rou ry (bead s of unequal th e).
The human skull (discs) rosary .
ROS/(R I BS. 207
Kinds of Rosa/rice.
T he yel low row y orSer Fig . 1, is the special rosary of the
Ge -lug-
paor reformed school,”also cal led the yellow hat sect
(S ci -cor). The beads are formed from the ochrey ye llow woodof th e O
’
uir-ch’
ub tree, literally “ the Bodhi tree ”or tree of
supreme wisdom, which is said to grow in central China. The
wood is so deeply yellow that it is doubt ful whether it be real lythat of the Pipal (F1?cus religion ), of which was the Bodhi tree
are manufactured wholesale by machinery at th e temple called byTibetans Ri-wo tee-rim. and by the Chinese 041m Slum, or The
Five Peaks,”about 200miles south-west of Pekin . Hue gives a
sketc h 1 of this romantic place, but makes no mention of its
rosaries . This rosary is of two kinds, viz ., the usual form of
spherical beads about the size of apea, and a less common formof lozenges haped perforated discs about the size of a sixpence .
This rosary may be used forall kinds of worship,including that of
the furies.The Bod hi-tee rosary is the one chiefly in use among the
Sin-ma-pa, or“old (is ,unreformed) school ” of Lamas, also
called the S’
e-mar or“red-hat sect . I t is remarkable that its
name also seeks to associate it with the Bodh i tree, but its beadsare certainly not derived from the Ficus family . I ts beads arethe rough brown seeds of a tree which grows in the oute r Hima.
layas. This rosary mu be used for all kinds of worship, andmay also be used by the Ge luk-pa in the worship of the fiercer
The white conch -shel l rosary Tut -M 1,“Fig. 3, consists of
cylindrical perforated discs of the couch shell , and is specially usedin the worship of Avalokita—the usual form of whose image holdsawhite rosary in the upper right hand . Th is is the special rosaryofnuns.
The rosary of plain crystal or uncoloured glass beads is also
The red sandal-wood rosary Tsd‘
xn-dc’
tn -m r, Fig. 2, consists of
perforated discs of red sandal-wood (Admmnthsra pam irm) or
M uch in M , Tibet, and Ch ina. By M . Hoe (Hazlitt’s trans ). i. , p. 79, and
M f rs.
usual to have the counters of turquoise or blue beads.
Fig. 6 —is especially used for the worship of the fearful tutelaryfiend Vajra-bhariram as the slayer of the king of the Dead I t is
usual ly inserted within the Bod hi-toe or other ordinary rosary ;and it frequently has its discs symmetrically divided by four largeRaksha beads into four series, one of these beads fanning the
central bead. There is no rosary formed of fingen bones, as has
been sometiums stated .
The elephant-stone rosary—Lmi-ch’
ewgmd—pa—is preparedfrom a porous bony- like concretion, which is sometimes found inthe stomach (or brain) of the elephant . As it is suggestive of
beads made from the fibrous root of the bow-bambu (Z’
w-d tin),which shows on section a
'
structure very like the stomach pstons,
and its name also means “stomach or digestion ”
as well ashow.
”
The Raksha rosary , Fig. 4, formed of the large brown warty seedsof the Elwocarpus Jemima , is special ly used by the N ib-ma
Lamas 1n the worship ofthe fierce deities and dem
ons. The seeds ot
occurrence of six lobes. Such abnormal seeds are highly prized bythe Tibetans, who bel ieve them to be the ofi
'
sps'ing of some seeds
of Padma-sambhava’s rosary, which , the legend states, brokeat h is Halashi hermitage in Nepal , and several of the detachedbeads remaining unpicked up, these were th e parents of the
six-lobed seeds. The demand for such uncommon seeds beinggreat, it is astonishing how many of them are forthcom qto di ligent search. This rosary is also commonly used by the
indigenous Ben-pa priests , and it is identical with the rosary
310
I n telling the heads the righrosary, which is allowed to hangend upwards . The hand , withusually carried to the breastthe recital. On pronouncing the initialbead resting on the knuckle is grasped by raising th e thumband quickly depre ssing its tip to seize the head again st the
outer part of the second joint of the index finger. Duringthe rest of the sentence the bead, still grasped between the
thumb and index finger, is gently revolved to the right,and on conclusion of the sen tence is dropped down the palmside of the string . Then with another “Om”
the next headis seized and treated in like manner, and so on throughout thecircle.
On concluding each cycle of the beads, it is usual to finger eachof the three “ keeper-beads,
"saying respectively, “Om “Ah !
"
“Hiim l‘
”
The mystic formulas for the heads have al ready been il lustratedThey follow the prayer, properly ao-cal led, and are bel ieved to contain the essence of the formal prayer, and to act as powerfulspells. They are of a Sanskritic nature, usually con taining thename of the deity addressed , and even when not gibberish, asthey generally are, they are more or less unin telligible to the
worshipper.The formulaused at any particular time varies according to the
particular deity being worshipped . But the one most frequentlyused by the individual Lama is that of his own tute lary deity,which varies according to the sect to which the Lama be~
longs.
The other articles of equipment comprise, amongst otherth ings
, a prayer-wheel , vajm -sceptre and bell, skullodrum and
smal ler tambour, amulet, booklets. Some even of the higherLamas wear ornaments and jewellery .
‘
The Grand Limaof Ts shi-lhunpowore ajewelled necklacawhich hew aited to
Mr. Bogle 04m m, cxl. )
MENDI CANT’S STAFF. 2
A few possess a begging-bowl and the mendicant’s but
these are mostly for ritualistic displays, as the Lama is no longera mendicant monk living on alms like the I ndian Bhikshu of
old .
1 l iar-ail Si t , the onomatopoetic Ii i-bil ls or Hui-Howrean, the alarm-stat! w it h
pngling rings carried by the mendicant monk to drown out by its jingling worldlysounds from the ears of the monk and to warn off small animals lest they be trodupon and killed. I ts use is explained in Kiih -
gyur Do, Vol. xxvi . , Csoxu , A n . , p. 479 .
Th e Tibetan form is usually tipped by atrident in place of the leaf-like loop.
ALARM -STAFF
of amendicant monk.
DAILY LI FE AND
He who eats LAmas ’
foodWants iron jaws.
"—Tibetan Proverb.‘
often liesinterruptions in the ordinary Lama’s saintly flow of rhetoric toyawn , or take part in some
matte rs.
The daily routinewhether he is living in amonastery, or
have trades and handim sfi s, labouringdiligently in the field , farm, and in the
ever is he a mendicant monk,like his
prototype the Indian BMM u of old.
Maximu m Li na)
Potala, near Lhasa, and I am indebted to one of the monks
1 dkorms au-la law-grgram
-pa dyes .
214
After ablution each
after th
to their grade, the most
The monks seat them
project, or his
solemn silenceof these rulesmarshal , or inAt the third blast of the
are chanted
I nvoking the blessing of eloquence ;K ’apa’s ritual of lhwbrgywma.
After which teais served , but beforeLamasays agrace in which all join .
LAMA!“ GRACES BEFORE HEAT .
The Lamas always say grace before food or drink.
graces are curiously blended with demonolatry, though
1 This n rth ls cnlled any-m but tlw higher Limos usc soop :“The Ll
of th e Grand Lima,“says Surat
'
s narrat ive, “ formerly used towash his heW ith waterand mg-lmpowder. but now he uses o cake ot
‘
P—’s tn nspl
Buddhabe emend-cd l”
perfect Bud
When anyrepeatedat eatingthis spellThe following grace is for the special
visions, tea, etc . , to the monastery. andpartake of food so gifted
Z’al-m .
Yidsm mK’lb-gro ch’os-ckyon.
i'This is the celebrated man-eat ing Yaw m'
fiends“ . with the 600child:
youngest and most beloved son, Pingala.was h id away by Buddha(or,as so:“ Yo by h is chief disciple, Maudgslyayana) in h is begging-bowl until she pacease cannibalism, and accept the Buddhist doctrine as detsiled in theSiam. Seash o the Japanese ven ion d this legend foomote pw. Themthat Buddhaalso promissd Hariti that the mants ol his order would hereboth herselt and her sons : hence their inn'oduction intc this grace ; and st
ds ily leaves on his plate ahandful ot his tood exprsssly for these demons,leavings are ceremoniously gathered and thrown down outside the mom te
‘ The children of the sbove fl ariti .
saintly Lamas last ofall.The monks now retire
private devotions , and o
clamour of noi
Pu rse-crus t)“ ron Tamas.
I am prote ctedfor the attainment of the
0 goddess° Marici l B less me, and fulfi l
me, O Goddess , from all the eight fearsbeasts, snakes, and
“ poisons, weapons
The second assembly, cal led the
held about 9 a.m . , when the sun’
s heat is felt .
of the conch all retire to the latrine . At th
gather on the pavement, or, if raining , retire t
to read , etc . At the third blast—about fifteen
Time is only known approximately ,’
as it is usually . as the n
ts’
s l) implies , kept by Water-clocl sU-Tce C
’u Ramsay ’s Did
in the temple and perform the service of
guardian During this worshipon its conclusion the monks all leave themonks now pore over their lessons, and
The thi rd assembly, called Noon-tide,”is held at noon . On
the first blast of the couch all prepare for the sitting. At the
second they assemble on the pavement,and at the third they enterthe temple and perform the worship of bS
’
ags pa and bSlgm.
Va,” during which tea is served thrice, and the meeting dis
Each monk now retires to h is cell or room, and discarding hisboots, ofl
'
ers sacrifice to his favourite deities, arranging the firstpart of the rice -ofi
'
ering with scrupulous cleanliness, impressing itwith the four marks , and surrounding it with four pieces bearingthe impress of the four fingers. After this he recites the Praiseof th e three holy ones.
"
Then lay servants bring to the cel ls ameal consisting of tea,
meat, and pdk (a cake of wheat or team-
pa). Of this food , somemust be left as a gift to the hungry mama, Bariti and her
sons . The fragmen ts for this purpose are carefully collected bythe servants and thrown outside the temple buildings, where theyare consumed by dogs and birds. The monks are now free to
perform any personal business which they have to do.
The fourth assembly, called First (after noon tea”
(dgun
ja-dan-
po) is held about 3 p.m. The monks,summoned by
three blasts of the couch as before , perform a service somewhatsimi lar to that at the third assembly, and offer cakes and praiseto the gods and divine defenders, during which tea is thrice served ,and the assembly dissolveThen the junior monks revise their lessons, and the pdr-vp uor
middle-grade monks are instructed in rhetoric and in soundingthe cymbals and horns. And occasionally public wrangl ings asa
'ready described are held on set themes to stimulate theological
The fifth assembly or vesper, cal led The Second (afte r noon
tea is held about 7 p.m. The conch , as formerly, cal ls thrice to
See chapteronworship.
other texts ; and at the third bell allsleep.
BOUTIKE I N AN usasrosm
The routine in the
ma sects departs
the deified wizard Guru Padma-sambhava.
I n the morning , after ofiering the sacred food, in cense, a
butter-incense,must come out of their chambers. On
in the great assembly hall , and during this entry in to the hthe provost-marshal stands beside the doorwith his rod in batAll the monks seat themselves in Buddha-fashion, as befidescribed .
The slightest breach of the rules ofpromptly punished by the rod of the
case of the younger novices, by the sacristan.
When all have been properly seated, then two or th ree of t
most inferior novices who have not passed their examination, atwho occupy back seats, rise up and serve out tea to the assemblas already described, each monk producing from his breast peckhis own cup, and having it fi l led up by these novices.The service of tea is succeeded by soup, named gSol-jun t
’
ngrand served by anew set of the novice underlings. When the on
are fi l led , the presente r, joined by all the monks, chants “ ti
Sacrificial Od'
ering of the Soup.
” Three or four cups of soup s
supplied to each monk . The ball is then swept by junior monlcThe precentor then inspects the magic circle 1 to see that it
correct, and, this ascertained, he commences the ce lebration, co
‘ No layman is allowed to serve out the monks’ food in the temple. The lay s
vants hring it to the outside door oi the building, and there deposit it.
Then, coercing his tute laryfiendish guise, he chants the
cleanses the mindmostperfect one ,This is followed
Lima,"and the
The mild deity in this worship is called “ The Placid Gand the demon “ The Repulsive.
” The demoniacal formbe rec ited the full number of times which the Lfima boundself to do by vow before his spiritual tutor, namely, one himone thousand, or ten thousand times daily. Those not hon
this way by vows repeat th e charm as many times as theyveniently can.
Having done this, he may retire ap ia to sleep, if the niglnot very far advanced . But if the dawn i s near, he must
go to sleep, but s hould employ the interval in m ea l 80:prayer.As soon as day dawns, he must wash his face and t ins
mouth and do the worship above noted, should he not
already done so ; also the fol lowing rites
lst . Prepare sacred food for the six sorts of being:gtorma)and send it to tantalizedg hosts .
2nd. Offer incense, butter-incense, and W ine -chiatien'
fine li
The incense is offered to themspirits—fimtly, to the f gothe Lima; secondly , to the of “ king
”
gods ; and thirdly tmoun tain god Kanchinjinga. Then offerings are made to the s
of caves (who guarded and still guard the hiddm revelations tideposited), the enemy-
god of battle,”the country gods , th e
demigods, and the eight classes of deities. The butter-h oe]only given to the most malignant class of the demons and evil 811
Some breakfast is now taken, consisting of weak soup, fol]by teawith parched grain . Any especial work which has I
done wi ll now be attended to , failing which some tantrik or 4
‘ See pd sfi.3 ml’mi .
‘ bals-pa.
deity an incredible n
complete in all its
times. I n chanting th imse lf to the groundbrgympa itself takesbe chanted the
grub: 383i“ gru
followers of the Vajrayana system,
powers by the aid of the Dakkiniwho are their tutelaries.
TRADES AN D 0000
Like western friars, theof their number engaged i
L/ are prac tically divided intothe temporal. The -more intof worldly work and devote themselves toThe less in te llectual labour diligently intrading for the benefit of their monastery ; or they collect iand travel from village to village beggingtery , or as tailors, cobblers, printers, etc .
more intellectual members are engaged as astrologers inhoroscopes, as painters or in image-making, and in othercontributing to the general funds and comfort of the mon
mu’am-a-pa.
9 agent-clown.
THE H I ERARCHY AN D RE-I NCARN ATE
“ Le roi u t mormoive lc rni !
Adam h is soul passed by transmigration into
transmigrated into the Messiah .—c Talmud )
RLY Buddhism had neither churchorganization . I t was merely abrothEven after Buddha’s death , asand affluence under the rich e
and other kingly patrons, it still remained
HRM ON'
S M m e: of the Talmud, p. 242.
22
Lama of the Sas-kyamonastery was
ed to
take t he power out of the hands of the petty chiefs who now
parc elled out Tibet. In 1417, doctor Tson K’
spa founded the
G e-lug-
pa sect, which under his powerful organizat ion soon de
veloped into the strongest of all the hierarchies, and five generation s later it leapt into the temporal government of Tibet, whichi t st ill retains, so that now its church is the established one of the
c ormtry .
Priest-h agship, a recognized stage in the earlier life of socialin sti tutions, stil l extends into later civilization, as in the case of
th e emperors of Chinaand Japan, who fill the post of high-priest .I t was the same in Burma, and many eastern princes who no
lon ger enjoy “ the divine right of kings,”stil l bear the title of
god,”and their wives of goddes s.
”
The Grand Lamawho thus became the pries t- king of Tibetwas a most ambitious and crafty prelate . He was namedNag-wan Lo-mn, and was head of the De-pung monastery . At
his instigam'
on a Mongol prin ce from Koko Nor, named Gusri
Khan , conquered Tibet in 1640, and then made a present of it tothis Grand M ina, together with the title of Dalai or the vast
(literally“ocean ”
) Lama,‘ and he was confirmed in this title
by the Chinese emperor. On
hese priest-kings being firstmade familiar to Ehiropeans through the Mongols,2 he and his
V the'l'ibetm for this Mongol word 1l r0ya n u
'
o, and in the list of Grand Limu
some of hie mdem ore snd suoceseom bear this title u pu t ol their perm s l
name. And the fi ongolian for rin-'e is “ Erta 1li.
"
“trough theworlmof Giorgi, Pall» , and Klapmth .
228 THE H I ERARCHY AN D REJ NC’ARNATE LZMAS.
successors are called by some Europeans Dalai (or This)M me,"
/ !hough the first Dalai Lamawas real ly the fifth Grand M maofthe established church ; but this title is practically unknown to
Tibetans, who cal l the Lhasa Grand Lamas, Gyal-wa Rin-
po-c h
’
e,
k or The gem of majesty or victory.
”
I n order to consolidate h is new-found rule, and that of his
church in the priest-kingship, this prelate, as we have seen, posedas the deity Avalokita-in-th e—flesh , and he invented legendsmagnifying the powers and attributes of that and trans
Foun-Baxmm Avanon u .
( I ncarnate tn the Dalal Lima. )
ferred hi s own residence from De-pung monastery to a pal
which he built for himself on the red hill ”near Lhasa, th e nameof which hil l he now altered to Mount Potala, after the mythicI ndian residen ce of h is divine prototype . He further forciblyseized many of the monasteries of the other sects and convertedthem into his own Ge- lug-pa institutions
1 and he developed the
l Amongst others he seized the monastery of the great Ti tanium, and demolishedmany of that Lima’s buildings and books, for such an honest historian was not at allto his tas te .
own re -inmrnate as its chief, and some
amongst their higher omcials .
Lama-reflexes, which m ribes the spirit of
the
emanation (Nu
theory seems unknownLama is known to haveditions and legends ofTi
on which it now exists .
Ch eats .
Cl aim Pawn .
OR I GI N OF RE-I N CARNA TE LEMAS. 23
t ogether with himsel f, were iden tified with the most famous k ingof Tibet, to wit , Sron Tsan Gempo, thus securing the loyalty of
‘
t h e people to his rule, and justifying h is exercise of the divinerigh t of kings ; and to ensure proph etic sanction for this schemehe wrote, or caused to be written , the mythical so-m lled history,Mani kah -
’
bum. I t was then an easy task to adjust to this theory,wit h retrospective efiect, the bygone and present saints who werenow afiiliated to one or other of the celestial Buddhas orBodhisats,as best suited their position and the church . Thus, Tson K
’apa,
having been a contemporary of the first Grand Lama, could not
be Avalokitesvara, so he was made to be an incarnation of Mafi
jusri , or“ the god of wisdom,
”on whom, also, Atisa was
afi liated as the wisest and most learned of the I ndian monks whohad visited Tibet ; and so also King Thi Sron Detsan, for his aidin founding the order of the Lamas .
I t also seems to me that Na-pawas the author of the re -in
carnate Lama theory as regards Tashidhunpo monastery and thecc -called double-hierarchy ; for an examination of the positivedata on this subject shows that the first t e-incarnate Lama of
Tashi- lhunpo dates only from the reign of this Na-pa, and sevenyears afier h is accession to the kingship of Tibet.Tashi-lhunpo monastery was founded in 1445 by Geden-d ub,
th e first Grand Ge-lug-paLama, who seems, however, to havemost ly lived and to have died at De-pung .
I t will be noticed from the list of Tashi Grand Lamas 1 thatGeden-dub, the founder of Tash i- lhunpo, contrary to the currentopinion of European writers, does not appear as aTashi Lama atall. This ofi cial list of Tashi-lhunpo, read in the light of the
biographies of these Lamas,g clearly shows that previous to the
Lamawho is number two of the list. and who was born during
the latter end of Dalai Lama Na-
pa’
s reign as aforesaid, none
of the Tashi-lhunpo Lamas were regarded ears-incarnations at
all. The first on this list , namely, Lo-san Ch’
o-kyi Gyal-ts'
an,
began as aprivate monk, and travelled about seeking instruction
in the ordinary way , and not until his thirty-first year was be
promoted to the abbotship, and then only by election and on
Presently to be given.
1 Some of which have been translated hy Sanar 1889. 26 an ).
that on the death , in 1614,
instal led in the abbotship atthe age of 53, he ini tiated,pa, who
the great Dalai Lama
father, even as
new-born babe
as father and son, and wh ichobvious political advantages iI n the hierarchical scheme
the LhasaGrand Lama, whohimsel f the highest place, bLamaaposition second on ly
and archbishops . The lowest re-incarnateAs re-embodiments of Tibetan saints, andTut-1m or
“ Eu or by the Mongols Kghan ; these mostly fi l l the post of abbots, and rank one degreehigher than an ordinary non-re-incarnate abbot, or K
’an—po,
who has been selected on account of his proved abilities. M ost of
l sPral-slm.
”alfaq’ogs . The use of the term for a re-inoarnate Lima seems restrieted to
w as. I n Tibet pmper this title iaapplied to any mpefim ljmmand ie even
med in polite society to laymen of position .
234 THE H I EB ARCHY AND R fl I NCARNATE LAMAS.
not far from the site whereon he afterwards founded Tash i- lhunpo.
His successors, up to and inclusive of the fifth, have already beenreferred to in some detail .On the deposition and death of the sixth Grand Lama for licen
tious living, the Tartar king, Gingkir Khan, appointed to Potalathe Lama of 0
’
sag-
poh-ri, named Nagwan Yeshe Gya-mts
’
0, in to
whom the sorcerers alleged that, not the soul but the breath of
the former Grand Lama had passed. I t was soon announced ,
however, that the sixth Grand Lamawas re born in the town of
Lithang as Kal-zan, the son of a quondam monk of De-pnngmonastery . This child was imprisoned by the Chinese emperor,who had confirmed the nominee of the Tartar king
,until the war
of 1720, when he invested him with spiritual rule at Lhasa; butagain , in 1728, deposed him, as he was privy to the murder of theking of Tibet. So he set in his plac e the Lama “ Kiesri
”Rim
poch’e, of the Chotin monastery, four days'journey from Lhasa.
‘
He seems latterly to have returned to power, and during h is re ignin 1749, theChinese put h is temporal vice-regent to death , whenthe people fl ew to arms and mm red the Chinese .
”
The ninth is the only Grand Lama of Lhasa ever seen by anEnglishman . He was seen by Manning in while sti lla child of six years old . Manning relates that : The Lima’s
beautiful and interesting face and manner engrossed almost allmyattention . He was at that time about seven years old ; had the
simple and unafi'
ected manners of a well-educated princely childHis face was, I thought, poetically and afiectingly beaut iful . He
was ofagay and cheerful disposition , his beautifulmouth perpetually unbending into a graceful smile, which illuminated his whalecountenance. Sometimes, particularly when he looked at me, his
smile almost approached to a‘ gentle laugh . No doubt my
'
grimbeard and spectacles somewhat excited his risibility. He
enquired whether I had not met with molestations and difi culties
on the road ,”etc .
3 This child died afew years afterwards,assasslnated, it is believed, by the regent, named Si-Fan .
The tenth Grand Lama also dying during his minority, and
i '
l'
h is latter li mawas in power-at Potalain lM M the arrival of Horace Dell»
perm , fromwhose account (Mam a, p. 821)most of the latterdeuils have beenmi ca”i t
'
d” lxv .
lln’
d . . p. 206.
GRAND DALAI LEM /18 .
suspicions being aroused of foul play on the part of the regent,the latter was deposed and banished by the Ch inese in 1844 , at
the instance of the Grand Lama of Tashi- lhunpo, and a rising of
his confederates of the Seramonastery was suppressed .
1
The eleventh also died prematurely before attaining his majority,and is believed to have been poisoned by the regent, the Lama of
Ten-
gye- ling . A young lamaof De-pung, named Ra-deng,
’ was
appointed regen t, and he banished his predecessor Pe—chi ,” whohad befriended Huc ; but proving unpopular, he had even tually tore tire to Pekin
,where he died .
8 Pe—chi died about 1869, and wassucceeded by the abbot of Gab-ldan .
The twelfth Grand Lama was seen in 1866 by one of our
Indian secret surveyors,who styles h im achild of about thirteen,
and describes him as a fai r and handsome boy , who, at the
reception, was seated on athrone six feet high , attended on eitherside by two high rank ofiicials, each swaying over the child 8 headbundles of peacock feathers. The Grand Lamahimself put three
questions to the spy and to each of the other devotees, namely :I s your king wel l ? ” Does your country prosper ?
”Are
you yoursel f in good health He died in 1874, and his death is
ascribed to poison administe red by the regent, the Tengye- linghead lama.
The thirteenth is stil l (1894)alive. He was seen in 1882 bySarat CandraDi s, whose account of him is given e lsewhere.
The Tashidhunpo Grand Lamas are considered to be, ifpossible,holier even than those of Lhasa, as they are less contaminatedwith temporal government and worldly politics, and more famous
for their learning, hence they are entitled The precious greatdoctor, or Great gem of learning ”
(Pan -ch’
e n Ri n-po or
09919 6716 Rdn-
pO-ch
’
s, or The precious lordly victor.”
The
Sap-kyaGrand Lamas had been cal led Pan orthe Greatdoctor ” from the twel fth century, but have ceased to hold the
8 00, ii ., p. 186. This account is disbelieved by Mr. Mamas, iv . , 806.
f rom . the gycl~
po M ag of the Pandit , p. xxiv.
mam . xcvii.0 Pen is s centraction for the lndian PM “ or1earned scholar, and riu-po
-ot'
e
ram-or gem, or precious. or in Mongolian Im’
m’
or M u d. hence he is called by
Mongolinns‘ ‘ Pnn-ch
'
cn Irtini."
“a su ly“
M”
gives us a delightful glimpse into the
The I i imawas upon his throne, formwith some cush ionswas dressed in am
thsy wers ordinary monks who held no high poat ifany at
Snm xmrm Lia-r or So-u nm Pi a-cams G in su
1. K’ug
-paMar buu, of M monastery .
2. Sta-dry : Panda'
s; (1182
3. t m-stomrdo-vje dp l (12844. mK’
asagrub (1m tang-pa(13855. panoch
'en-bSodm m p
’
yogsW m (14394 508)8. dlmn-sa-pablo-bu h Dos -grab
At Tulhi-tzay.” NE . ofTesla-lhunpo (BL . p.
Lot . cit , p. 83.
ment8 Of Hind A ; j.
thing considerable upon th
who are thus supported at tabout one hundredand fifty,
and avarice , have opened the most copious sourc e of
mwery .
”And observing the universal esteem in wh
Grand Lama is held by the monks and people, the
veneration mixed with joy with which he is always n
Mr. Bogle adds one catches afiection by sympathy,
could not help, in some measure, feeling the same c
with the Lama’
s votaries,l and I will 04 fess I new
man whom ” i plm me SO much, Ol‘ £0? whon
so short an I had half the heart’s liking .
”
He hminm use to the invitation of the Chinese e
5; out far Pelfin by troemand follow
’p. 188 .
GRAN D LM AS OF TASH I -LHUNPO. 239
of the long journey in Chinese territo ry . The emperor met him
at Sining, several weeks’
march from Pekin, and advanw d about
forty paces from'
his throne to receive him,and seated him on the
topmost cushion with himself and at his right hand . To the great
grief of the empress and the Chinese the Lamawas seized withsmal l-pox, and died on November 12th , 1780. His body, placed ina golden cofiin , was conveyed to the mausoleum at Tashi- lhunpo .
‘
His successor, while still an infant of about eighteen months,was seen by Captain Tamer as the envoy of the British government. This remarkable in terview took place at the monas
Story of Terpa~ ling.
’He found the princely child
,then aged
migh teen months, seated on a throne of silk cushions and hangingsabout four feet high , with his father and mother standing on th e
M hand . Having been in formed that al though unable to speak
he could understand, Captain Turner said that the governor
general on receiving the news of his decease in China, wasoverwhelmed with grief and sorrow, and continued to lament hisabsence from the world until the cloud that had overcast thehappiness of this nation was dispelled by h is re-appearance .
T he governor anxiously wished that he might long continue to
illumine the’
world by his presence , and was hopeful that thefriendship which had formerly subsisted between them wouldnot be diminished . The infant looked steadfastlyat the British envoy, with the appearance of much atten tion ,
and nodded with repeated but slow motions of the head, asthough he understood every word . He was si lent and sedate,h is whole attention was directed to the envoy
, and he conductedh imself with astonishing dignity and decorum. He was one of
t he handsomest children Captain Turner had ever seen, and he
grew up to be an able and devout ruler, delighting
O
the Tibetanswith his presence for many years, and dying at a good old age
3
He is described by Huc ‘ as of fine majestic frame, and astonish ingv igour for his advanced age, which was then about sixty.
l M Repertory, ii., p. 145 ; and MAW , p. 208.
On the 6th December, 1788.W u
'
s M , etc . The new Tu hi Li mawas installed in October, 1784, in them o. of the Dalai Lima. the Chinese Minister or Amban, the B omb Rimboc ‘
c, and
the heads of all the monastery in Tibet, as described by Purangir Cousin, the native0 ii., 167.
Nag-pa, who
Mongols, hadnatha, whomconverted the
(1662 and had his
de livery of Je- tsun Dam-
paand z: bmther, the princeKhan , which of course the empemr refused , and i
mediation of theM i lama. But the latter, or, rather
(Tie- ti), for he had been defunct for seven years, to the
surprise , advised the de livering up of these two princea decision was , perhaps, the first sign to him of the 5which was being enacted as Lhasa. To make matters Ithe emperor was warring with the he paidJe-tsun Dam-
pa, and owing to some fancwd wm t of res]part of the holy man, one of the emperor’s officers drewand kil led him. This violence caused a tumult, and s
wards it was announced that Je-tsun Dam-
pa had 1
among the Khalkas , who thm tened to avenge his fewThe emperor engaged the diplomatic interposition of
from thew ini
i.
,
-“
l
l
Kfim v“a 178.
as DharmaRaja. On
incarnate in achild atthis child grew up hecal led Deb Raja,’ but this latter omoe seems
ago, and the temporal power is in the hands
(Pen -lo)of the country.
The head Lama is held to be re-incarnate, and is namedRin-
po-ch’e, also “ The religious king
”or Dharma Raja.
hat, as seen in the
the badge of crossthunderbol t, typical not only of his mystical creed, but alsothunder dragon (Dug), which gives its name to his sectDug
-pa. His title, as engraved on his seal figured by He
describes him as “ Chief of the Realm, Defender of the ]
Equal to Sarasvati in learning, Chief of all the Buddhas,Expounder of the Sastras, Caster out of Devils
,Most Le
in the Holy Laws, An Avatar of God, Absolver of Sin:
Head of the Best ofall Religions.
”
or m sno'
rBN unasmons.
1. Nag-dban mam rgyal bdud’jorn 7 . Slag-dunch’os ky i M m
'
iis-med M m.
ch’os-ky i rgyalmtshan .
’
jig med dbanpo.
Shahyasenge .
’
jam dhyanargyalmts’nn . ti n Lama in la
t’
l'
he figtire is from aphoto ol‘
a Bhon n Lammand the hat is tbat of the ](1893)Grand Limaot otam
Hau l. Jonrg l.
BHOTJN B I KE/111017. 24
of these Grand Lamas has a separate biography (or mun,The first, who was a contemporary of the Grand LamaGya
-tsho, seems to have been married ; the rest are celi.of this Dug-
pa sect was named M i
at least in summer, at the fort of Ta~
large stone building, with the chie f
H e exercises, I am informed, some jurisdiction over Limes inblepal, where his authority is ofi cially recognized by the Gorkha
The numberof the lesser spiritual chiefs held to be te-embodiedLama saints is stawd ’ to be one hundred and sixty, of whichth irty are in Tibet (twelve being nineteen in northMongolia, fifty
-seven in south Mongo lia, thirty-five in Kokonor,
five in Chiamdo and th e Tibetan portion of Sze ch’wan, and fourteen at Pekin . But this much under-estimates th e number inT ibet.Amongst the re—embodied Lamas in weste rn Tibet or Tsang
are Sen-o’en -Bin-po Yanzin Lho-pa, Billun, Lo-ch
’en, Ky i
zar, Tinki, De-ch’an Alig, Kanla, Kon (at Phagri). In Kham, Tu,
Ch ’amdo, Derge, etcThe Limaist metropolitan at Pekin is called by the TibetanslC
’
an-skya,”and 15 considered an incarnation of Rol-pah1 Dorje .
His portrait is given in the annexed figure. He dates his spiritualdescmi t from adignitary who was called to Pekin during the reign
fi ln the Sheng Wu KLand regiatered by tt OIonial Board at l’ekin. (M uss )
‘ The h at w inu rnate l abu fing thh fifl e and th e tutor of the Taahi fin nd
Limmm heheaded about 1886 for harbourlng smreptitiomly 8arat 0. 0aa, who is
regarded as an h iglh h apy ; and although the bodies of his predeceu orawere con»
aidcred divineandarepreserved in golden domes at Tum-lhunpo, hiaheadleu trunk
m thrown ignominioualy into a river to the 8 .W . ot aaa, near the tort wherebe had been impriaonod. On account of his violent dcatln and unda ouch
cimummnceathiare incarnation is laid to have ceased . Prom the glimpae got ofhim in W e narrative and in hlagreat popularity , ham to have been amoat
of K’ang Hi , probably about WOO-Um A.D. , and enm ned m
the emperor’s confidence as his religious vi cegerent for inner
ln Iadak only four monasteries have ru ident
Lamas or Ku-a’o. Although they are of the red sect, these had
ed ucated at Lh
in carnate Lamaat
of the series , is thusdosc r ibe d by Captain
26 years ot'
age who
Imam when be hell
yellow em b ro ideredCh ina si lk , which nonebut am t ven omare allowed to mand he had on
long boots , which hed id not remove when he ente red the house. His head and fl eawere closely shaved, and one arm was bare. On eats -ing
the room he bowed, and then presented the customary‘m rf oi
salutation ,
’ which I accepted._He impressed me very favourably ;
his manner and general appearance was superior to anyth ing I hadseen among other Lamas or people of LadakI n Sikhim,
where few Lamas are cel ibate and where the Low
brang Lama is the nominal head of the fraternity with the titleof Lord protector (aKyabmGon), the fiction of w in »
was only practised in regard to the Pemiongchi and I A -bm g
Hm q u or Prune :
21, Pam . No. 58. Op. cit , p. 69. AfterGrhnwedel.
lot in mh ymand extendh g overu to'
l l
is m e of tbe new inarm tion. Pekin
Tm o A Cu mm
court believed to influencestances,old pract
t Lot . cit , para. 59 : of. alw fl oc, iL. 197.
DI SCOVER I NG THE NEW I N CARNATI ON . 247
me , where he dreamed that he was to look in the lake called Lhamoin lamtsho for the future Dalai. He looked, and it is said that,
and his parents , with the house where he was born, and that at
that instant his horse neighed . Then the monk went in searchof the real child, and found h im in Kongtoi, in the house of poorbut respectable people, and recognized him as the child seen in
the lake. After the boy (then a year old)had passed the usualordeal required of infants to test their power to recognize the
p operty of the previous Dalai Lama, he was elec ted as spiritualhead of Tibet.These infant candidates, who, on account of their remarkable
intelligence, or certain miraculous signs,‘ have been selectedfrom among the many applicants put forward by parents for
this, the highest position in the land, may be born anywherein Tibet.g They are subjected to a solemn test by acourt composed of the chief Tibetan te-incarnate Lamas, the great layofiicers of state, and the Chinese minister or Amban . The in
fan ts are confron ted with aduplicate co llection of rosaries, dorjes ,etc . , and that one particular child who recognizes the propertiesof the deceased Lama is believed to be the real re—embodiment .To ensure accuracy the names are written as aforesaid, and each
slip encased in a rol l of paste and put in a vase, and, after prayer,they are formally drawn by lot in front of the image of the
empitor of Ch ina,’ and the Chinese minister , the Amban, unrol ls
the pas te and reads out the name of the elect, who is then hailed,as the great God Avalokita incarnate, hence to rule over Tibet .An intimation of the event is sent to the emperor, and it is dulyacknowledged by him with much formality, and the enthrone
ment and ordination are all duly recorded in like manner.I n teresting details of the ceremonies as well as of the prominent
part played by China in regulating the pontiiical succession , have
1Circmns tantial stories are told of such applicants to the effect, that when only a
few months old the infants have obtained the power of speech forafew moments andinformed their paren ts that the Lima-s have left Potalato come and claim them.
The distant villagm of Gada, south west of Darchhendo (Ta-chhien Lu) and
Lithang, have each produced aDalai Lima.
The emperor Pure Kien Lung. who died 1796, since h is final subjugation of Tibet,
has continued to receive homage even posthumous ly as sovereign of the country .
(Manco P. , be. cit , L., p.
have to observethe tenth Dalai
one hand oommu
specting the two children born within theards the two children born within the jurisdiction
h'
wan ,have addressed a communication to it
Vince calling upon them respectively to require
the Panshen Erdeniand the chancellor, and willr'
o‘
articles heretofore in use by the Dalaiservants wil l pmceed with scrupulous a re to
their namm on slips to be plm d in th
bration of mam and drawing the lots 1n public.
vidual shall have been by lot , yonr
report for your majaty’
s infom tion
themselves capabletation , in presence of
crowded around to behold the sight, gaveof the prodigy .
A despatch was subsequently received from the chan
the hearingand before the eyes of all, hewould request t hatplaced in the urn and the lot be drawn on the 25th (in)month in addition to which . he forwarded alist of the asin infancy on the four children and of the names of 1
monasteries and, on the appointed day , the Paushw
chancellor, and their associates , followed by the en tire bocchanted a mass before the sacred effigy of your majelancestor, the emperor Pure, offering uppra subsequem
On the 25th day of the 5th mou your servant
proceeded to mount Petals , and placed the golden vase wition upon ayel low altar before the m ed effigy. Afta'
cease and performing homage with nine prostrations, thupon the slips, in Chinese and Tibetan characters, the inf:the children and the names of their fathers, which they ethe inspection of the respective relatives and tutors,assembled Limas. This having been done, your servant, Ha chapter from the scriptures in unison with the Paushenthe other [ecclesiastics] , 1n w anes of the multitudo. an<scaling upth e inscribed slips, deposited them within the
slips being small and the urn deep, nnothing was wanting t
THE CH I LD-H I ERARCH . 2
the world, and the Yellow Church has aruler for its governance . The
gladdened and at rest,and the reverential
humble priests is inexhaustible.
”After this
utmost devotion the homage of nine prostmyour majesty’
s abode , expressing their reverential acknowledgments of the celestial favour. Your servants oh
served with careful attention that the gratitude not alone of the Pan
ahcn Erdeni and his attendant ecclesiastics proceeded from the most
m'
ncere feelings , but also that the entire population of Les a, both clergyand laity, united in the demonstration by raising their hands to theirforeheads in auniversal feeling of profound satisfaction .
The infant is taken to Lhasa at such an early age that hismother, who may belong to the poorest peasant class,
‘necessarily
m omm ies him in order to suckle him, but being debarred fromthe sacred precincts of Potalaon account of her sex, she is lodged inthe lay town in the vicinity, and her son temporarily at the
monastic palace of Ri-gyal Phodah ,’ where she is permitted to
vis it her son on ly between the hours of 9 am. and 4 pm. She ,
to gether with her husband, is given an ofiicial residence for life ina palace about amile to the west of Potalaand on the way to De
pung, and the father usually receives the rank ofKwng, said to beth e highes t of the five ranks of Chinese nobility .
‘ Aafor example, in the case of thc eleventh Grand Limawhose father was a
Another account (Mi rna. lac . cit , p. M )states that be is kept at the “ Jib-Ida
monastery to the east of Lhi sa, or Chih-ta-wang-pu.
"
I “ ) “ W “ ; ‘0 ' W m ay , I N ] , W U W W W W
of enthronement of the embodimen t fi the Dalsi Lima.
monastery on mount Jih-kia, for the purpose of escortin
Lima’
s embodiment down the mountain to the town of Chi]
u, on the eastour servants ,
upon the Dalaitroops to form an encampment, and to discharge the dut
guards during the two days he remained there. On the
servants escorted the embodiment to the monastery at mmwhere reverent prostrations were performed, and the ceremc
vances were fulfilled before the sacred efligy of your ml
vated ancestor, the emperor Pure. On the 16th , yet
reverently took the golden scroll containing the mandate hyour majesty upon the Dalai Lama’s embodiment, togethesable cape, the coral court rosary
, etc ., and the sum of te
tools in silver, being your majesty’s donatio ns, which they 0!
con veyed upon yellow platforms to the monastery at moun tdeposited with devout care in due order in the hall called TThe couch and pil lows were then arranged upon the div:
the arrival of the Dalai Lama’
s embodimen t in the hall, yo1and the secretary of the Chang-ciliaHut
’ukht
’u, reverently r
golden scroll, embodying your majesty’s mandate, to the
which the embodiment listened in a kneeling posture, facthe east . After the reading was concluded , he received wetion the imrmrial gifts, and performed the ceremon ial of thetions and nme prostrations in the direction of the imperial 4testifying h is respectful gratitude for the celestial favourbeen in vested with the garments conferred by yourbodimen t was supported to his seat upon the thronchancellor, at the head of the TibeDhi rant formulas , invoking auspicious fortune. All the Inn
Li mes having performed obeisances, agreat banquet was 0}the ceremonial of enthronement was thus brought to a01096was attended b the utmost fine weather, and everyt
suspiciously an well , to the universal delight of the
clergy and laity of Lassa This we accordingly bring to youknowledge ; and in addition we have to state
,that as the s
now some of them are
Chinese political residents , or
W ith such large bodies ofelements, and not at all subject todeed, possess almost no police, it isfrequent, and bloody feuds between
quarrels the lusty young mon ks wield theirwith serious and even fatal efl
'
ect.
Since the temporal power passed into the hands _of the Lin
the Tibetans who, in Sron Tsan Campo’s day , were a vigor
and aggressive nation, have steadily lost ground, and have housted from Yunnan and their vast possessions inAmdo, etc . , and are now hemmed in by the Chineseinhospitable tracts .
l De-bashun.
”
An tes is not Chinese. I t is probably Manchu or Mongolian. cf.
he is uways aum chmthat laof tbe ruling race.
m the world has always been adesideratum ofBuddhist monks ; not as penance, but merelyto escape temptations, and favour meditation . The
monastery is named in Tibetan Gén-
pa,’ vulgarly
(Mm-pa, or a solitary place ”or hermitage ; and most monas
teries are situated, if not actually m solitary places, at least somediM lce 06 from villages, while around others which were originally hermitages vil lages have grown up later.The extreme isolation of some of the Tibetan cloisters has its
l After Hue.
W . The title C’og-sde, or Ch i-dc, a
“religious place.
”is especially applied
to tm fl s—monamerles within avillage or town. Lin,"or
“contlnent.
”is applied to
th e {our greatest monasteries ol the established church especially associated with the
tanpord govaumenh and is evidently -m u ted by the {our great nbulous couti
nents d the world ( r'sug
-lag-li
'sin
’is an academy , though it is used for temples
256 MONASTER I ES.
counterpart in Europe in thealpine monasteries amid the everlast
ing snows. Some of them are for the greater part of the yearquite cut 06 from the oute r world, and at favourable times onlyreachable by dangerous paths , so that their solitude is seldombroken by visito rs. The monastery of Kye
- lang in Little Tibetstands on an isolated spur about feet above the sea, and is
approached over glaciers, so that sometimes its votaries are buriedunder avalanches . And the site is usually commanding and pie
turesque . Shergol in Ladak , like so many monasteries in cen
tral Tibet, is set on the face of a clifi’
. I t is “carved out of a
honeycombed clifl'
, forming, with some other cliffs of th e same
description, a giant flight of stairs on the slope of a bleak mountain of loose stones. The Grimpa itself is painted white, withbands of bright colour on the projecting wooden gallery, so that itstands out distinctly against the darker rocks. There is not a
sign of vegetation near—all round is adreary waste of stone .
‘
Such remote and almost inaccessible sites for many of the
convents renders mendicancy impossible ; but begging-with-thebowl never seems to have been a feature of Lamaism, even whenthe monastery adjoined a town or village .
Several monasteries, especially of the Kat -gyn sect, are called
“ caves (hermitages) (or tak although any caves whichmay existaccommodate only avery small proportion of the residentsof the cloister so named . Yet many gompas, it is reported,passedthrough the state of cave-residence as a stage in their career.Firstly a solitary site with caves was se lected , and when th emonksby extra seal and piety had acquired sufficien t funds and influence,then they built amonastery in the neighbourhood . While, if theven ture were not financially successful , the hermitage remained inthe cave . One of these struggling cave-hermitages exists at Rikyi
-sum near Pedong, in British Bhotan . Such caves, as a rule,are natural caverns, wholly unadorned by art , and are speciallytenanted by the wandering ascetics named Yogacarya and
jép n.’
1 Mr, m om . ior. cit . p. 127 . where apicture of the monastery also is given .
Under th is heading come the four gwat caveaof Sikhim hallowsdas thc tradifionalabodes c i St. M um and Lhatsiin Ch '
embo. and now the objects of pilgrimage even ts
Ta-u Tu m-mx
pronounced as spelt ]Donn -mil Ang . ,
Darjeeling)iasti soeptre, emblematic of theJupiter) 4» gliii , a place. The mtakes its name, and the ruins of wtory-hill, was a branch of the h usually euriDo-ling (Ang .
,Dal ling) monastery in native Sikhim ; a
it from its parent monastay , it was termcDorie-li (dbang, Power M “
,aocum
account 0 its excellent situation , and powerfufl
nplofl bihd
Dwr’w Dc, akind of tree (DapltM hmof which ropes and paper are made i
’mh a meadm
gornpa of the De mw dow .
"Here these tm are abundz
excellent. The monw tery of
heaven spyod (pr. cho) tori = the mona tery ot
' “ the
(amessenger of the gods)"or
“of
with Om mini, a Mention.
here the gtimpawas erected near
nota depressed I t is situated on a
is also spelt gn gs (5m zi), a see-er or
d in this regar it is alleged that
the local demons underneath and
summit. ”
N an-ma z rmm , a dxwmon or dxstrwt + rm “ Lofty d vm on one
of the subdivisions of native Sikhim, on the flank of Tendong. I t
is probable that this isaLepohaname from W = “
ment,
"as the site is avery old Lepchaome.
W as (Aag. , Cheungtham)= bk un , a queen also “respected one,
"
Le.. a IAri1a or monk ; also mari-iage + thmi , a
gimpa is situated overlooking a meadow at the junction of the
en and Lachhung rivers. I t may mean“ the meadow of
marnage (of the two the meadow of the Limes,”or
“ the meadow oi Our Lady —itsfullname as found in manuscript“mg “bM W fin-dmt t
’
afi f'im that the Limas derive its
M is d tuated on ah clifi‘
y ridge.
N oam nub, west gliri“The gompaof the
western place or country. I t lies on the western border ofSikhim.
M 714 ” (AM ow ng) bds-skyid, happiness gliyi“ The place
of Happiness.” I t is arich arable site with the beervmillet (mama)
The site chosen foe amonastery must be consecrated before anybuildi
ngis begun. A chapte r of Lim e 18 held, and the tutelary
deity 18 invoked to protect the proposed building against all injuryof men and demons. At the ceremony of laying the first stoneprayers are recited, and charms, together with certain forms of
s 2
tain ashrinehal l ,
"which,under that head .
monasteries serve also as colleges.
clergy alone, as Lamas, unlike
the order. And
wel l as ethnological ly, presents us withas it was in the seven th century, whenit ; and that the Sikhim monasteries showemployment of sloping jambs (as in the
as used two
i Som e , 178. who there tranalates th e historical document on the foundingHimis ; Occur s Am, p. 503: Cum soaau’
s Laddk, 809.
3 H ist. l id . and End s . AM , p. 299. ct seq.
0 See also detailed description of the houses of the Lamas of Kumbum in Land 4(“W o w
%62 MONASTEJEUES.
“ prayer -fiags, and several large funerealand long wall- like Mondmi monumen ts .
Th e Ch'
or
tcn s,‘ l ite ral ly
“ rec eptacle for
offerings,”1 are
u sual ly s o l i d
respond in g to
the Caityas and
Stfipasof‘Topes
"
of I ndian Buddh ism, and original l y in tend edas re lic -holders ;t h ey are now
mostly erectedas cenotaphs inm em o r y o f
B uddha or of
canonized saints ; andance . Some commemorate the visits of saints ; and
miniature ones of metal, wood or clay a» <3; 5 J
the altar, and sometimes contain relics.
The original form of the Caitya, or Stu»
s:mple and massive hemisphere or
(gar bha, l iterally womb enclosing the reli c)masonry, with its convexity upwards and Tl
"
by a square capital (taran) surmountedbyanew
more umbrellas , symbols of w
plinths , and much elongated, es ynmmm . ( s on s to their capitals, as seen in th e smallw as Cam s .B
aum 11m . )here g1vsu
3 mCh'od-r-ten.
‘3 Skt , 1113-e .
Cf. I L.mo f ”f or for M M : “30 hi. vim M t the
meanings of“Caitya
”l d “Stupaf
'
0 I n Mr. Hodgson’
s collection are nes rly one hundred drawings oI Oaityas imNcwi/Panam a’s Hut. l id . and “ Arch . 808 : Fans . v aon s'awe-Tm , “Ousm n n
’sw ln rom n lfi.
wheels ,”and
apious act to add to these Mam amason is he
expense of the donating pilgrim.
286 .
As with all sacred objects, these monuments must a
showing w t. And thus, too, itmust always be turned m this direction.
s m u ,
q
I"I
“
RANSOMED CATTLE.
the vicinity of the monastery a stone seat cal led a throne for
the head Lama, when he gives (Ll-fresco instruction to h is pupils.One of the reputed thrones of the founder of Sikhim Lamaismexists at the Pemiongch i Ch
’
orten . where the camp of visitors isusually pitched .
There is no regular asylum for animals rescued from the
butchers, to save some person from pending death ; but occasionally such ransomed cattle are to be found in the neighbourhoodof monaste ries where their pension-expenses have been covered byadonation from the party cured. The animals have their earsbored for a tuft of coloured rags as adistinctive and saving mark .
I n Sikhim not far from most monasteries are fertile fields ofmwrwa (Eleusz
'
ms cornea/1m), from which is made the country beer,a beverage which the Sikhim and Bhotanese monks do not denythemselves .
Over monasteries are said to be in Tibet. But be
fore giving a short descriptive list of some of the chief monas
teries of Lfimadom it seems desirable to indicate the chief provinces into which Tibet is divided.
l
Tibet is divided into three sections , namely1. Pod or
“ Tibet ” proper, or the provinces of U and Tsang ,hence the name Waited /
fig”applied to Tibet by the Ch inese .
2. High (er Little) Tibet, or the northern provinces of Tod,Nari, and Khor-sum.
3. Eastern Tibet, or the provinces of Kham, D6, and Gang .
I n Tibet proper the central province of U and the western one of
Tsang have their capitalsat Lhasaand Tashil-hunpo respectively . U
contains the districts of Gyama (and Kongbu , including PemaKoi), Di-gung, Tsal-ps , Tsang-po , Che
’-va,Phag-da, Yah -sang,and
Yarn-dag, including the great Yamdok lake. Tsang comprisesthe districts of north and south Lo-stod, Gurmo, Ch
’
umig, S’
ang,
and S’
alu .
Little Tibet is divided into the three circ les of sTag-mo Ladvags
Mang-ynl S’
ang Shum, Guge Burang (“ Purang
l The best vernacular account of the geography of Tibet is contained in the
Dam-ling B ye-she of Lima, Tsan o
po Noman Khan of Amdo. and translatcd bySu n -
r. M . p. 1, sag ; Coon . 1883, p. 123. For sc ientific
geography , see Mu t ant s Tibet, Indian Survey Reports, Prejvalsky . Rockhill. etc .
D‘Axm ns
'
s map of 1798. compiled on data supplied by Li nu s . is still our chiefauthority foralarge portion of
'
l‘
lbet .
and the gold fields of Thog-Jalung.
greata part of thc
eastern pro vince of
and includes the disconsists mostly of hCh
’
u. The northernNan-shan and AltenMongols.
Sax-rm which u the firn momm fom ded in 'fi bcg d
mention .
I ts full title isK
’an or
"The
given a good accoun t of it . I t
91° 26 , altitude about 11,430ftLh i sa, near the north bank of
deep sand, clothed with scan ty
Thi-Bron Detsan with the aid ofand San ta-mkshita, after the
A l th ough it is
its members are
Ge-lug-
pa
Seraand Tiahi-lhun
I ts full name is dGah ldanof completely victoriousThis monastery stands enthroned on the dhAri-K ’
or
a beautiful Ch’orten, consisting of cube pyramid and surmoall said to be of solid gold . W ithin this golden casket, wrscloths , inscribed with sacred Dharani syllables, are tkt
remains of the great reformer, disposed in sitting attitnotable objects here are a magnificent representation of C
Buddha to come, seated, European fashion, on a throne.
stands a life sized image of Teen-K’
s »a~
pa, in his characterN in po, which is suppoeed to be his name in the Galdm l
rock hewn cell,with impremions of hands and feet, is all
Tson K '
a—pa'
s. A very old statue of S'
inje, the lord of De
reverenced here ,every visitor presenting gifts and doin
obeimnce. The floor of the large central chamber apJcovered with brilliant enamelled tiles , whilst another shr
effigy of Tson K ’s -
pa, with images of his five d
isci
pl
zm(Shel
K'
s -grub Ch’os-rje, etc .) standing round himmanuscript copies of the saint'8 works in his own handwritUn like the other large Ge Jug-pamonasteries, the heads
ldan is not based on hereditary incarnation , and is not,
child when appointed . He is chosen by a conclave frommost scholarly of themonks of Sara, De-pung, and thismonalate abbot became ultimately regent of all Tibet . “is n
mates here is reckoned at about 3,300.
D ir—rime ( bias-simile), the most powerfulmonasteries in Tibet , founded in and namedTantrik monastery of The rice-heap (Sri-Dhanya
1 Abstract
BR UNO AND SERA . 2
Kalihga and identified with the K i laci kra doctrine . I t is situatedabout three miles west of Lhasa, and it contains nominallymonks . I t is divided into four sections clustering round the greatw thedral
,the resplendent golden roof of which is seen from afar. I t
con tains a small palace for the Dalai I fima at bis annual visit . ManyMongolians study here. I n front stands astupa, said to contain the bodyof the fourth Grand Lima, Y lin-te nn , who was of Mon
glian nationality.
I ts local gen ii are the Five(pfym hs of long Life
’
erin-ma), whoseimages, accompanied by that yagriva, guard the entrance . And
efi gies of the sixteen Sthaviraare placed outside the temple door. I n
its neighbourhood is the monastery of N it-Oh’
un, the residence of thestate sorcerer, with aconspicuous gilt dome.
San-as , or“The Merciful Hail." I t is said to have been so named
out of rival ry to its n bhour, The rice-heap (De pung), as hail isdestructive of rice, an the two monasteries have frequent feuds . I nconnection with this legend there is also exhibited here amiraculousPhurbu,
"or thunderbolt sceptre of Jupiter Pluvius.
I t is romantical ly situated about a mile and a half to the north ofLhasmon the lower slopes of arange of barren hills named
'
lati-pu,
famous for silver ore, and which surround the monastery like an
amphitheatre .
I ts monks number nominally and have frequently engaged inbloody feuds against theirmorepowerful rivals of De-pung. The I ndiansurveyor reported only on the idols of the temple. He says Theydiffer in size and hideousness, some having horns, but the lower partsof the figures are generally those of men .
"Huc gives afuller descrip
tion : The temples and houses of Sara stand on al pe of the mountain-spur, planted with hollies and cypresses. A t a distance thesebuildings , ranged in the form of an amphitheatre, one above the other,and standing out u
pon the green base of the hill
,present an attractive
and pict as t . Here and there, in the breaks of the mountainabove this us city, you see agreat number of cells inhabited bycontemplative Lamas , which you can reach only with difficulty. Themonastery of San is remarkable for three large temples of severalstoreys in height, all the rooms of which are gilded throughout .
Thence the name from ear, the Tibetan for ‘
gold.
’
I n the chief ofthese three temples is prewrved the famous tortehé, which , havingflown through the air from I ndia, is the model from which all others,large and portable, are copied . The tortd ié of Sam is the object of greatveneration, and is sometimes carried in procession to Lhim to receiveth e adoration of the people.
" This or rather “
pharha
,
”is
what is called a Taw dia'
plmrbu, and is said to have originally belonged to an I ndian sage named Grub-thob mdah-
’
phyar. I t was
found on the hill in the neighbourhood named P‘
urM h'
og, havingdown from I ndia. I n the 12th month of every year (about the 27th
Li na lee. p. 84. saysi This word mutually spelt ” , and seems never to be spelt er, or
“gold.
"
Mr. Bogle describes ihill Dolmai Ri, or hillsnot er ; four churchesaltogether it presen ts a
of the town isfour thousand. M r. Bogle also dstate rooms and temples . On the
cairn , where banners are always 11
e}
ways. Over the eastern gate has been aced , in l»arj
a prohibition against smoking within e monasticwestern gateway scemato be regarded as themain ent
ing the monast ic premises there, you find yourself iwith lanes lined by lofty houses , open squares, and to:I n the cen tre of the place is the grand M l
I ts entrance faces the east . I ts roof is supportedpillars, and the building accommodates two to threeseated in nine rows on ru placed side by side on thscentral pillars, called the a-n
'
ng, are higher than the l
adetached roof to form the side skylights through wlin the uppa
'
gallery can witness the service . The rowe l
‘ Mu ixfi p. 96,
ged
November) the
to be
ferred to.
The headcalled bI e -b
lhunpo, where the
ments, and on the front of the house are three roe
emblems of 0m, Han (l Ah), Hm y . The Lima’s apetop. I t is small , and hung round with different oohof Potala, Tsabu Lumbo, etc .
”
JLN -LAOHU,a large monastery on the up
38'
E . ; elevation feet. I t is eighmlhunpo.
’
Maxim s , op. cit . p. 82. Mu rmurs
274 MONASTERI ES.
Ow n ers (Nam-lin in the of the Shing riv er, a
northern afiluent of the po, set, seen and vin'
ted by Mr.
ls .Bo
son“ ; w oo-Don, on the bank of the great Tengri~ nor labs.north-east of Lhasa, a Ka-dam-
pa monmtcry ,1055 Brom-ton, A tisa
'
apupil .SA-KYA (Saakya) Tawny-soil , is about 50 miles north of M ount
Everest,48mi1es east from8h igatse,and30mileefromJang-lacho ; EJong.
87°
lat. 28°
This monastery gives its name to ths Si kya sect,which has played an imwrtant part in the history of fl
‘ibet . A consider
able town nestles at the foot of the monastery. The foundation of the
monastery and its future fame am related to haws been foretold hy theI ndian sage, A tlas , when on his way to central Tibet , heon the present site of the monastery , on which hc saw
m bfiuc Oili
inscribed in self-sprung,” characters . Afterwards thisbecame famous as aseat of learningand for a time of the m lnng.
I t is said to contain the largest single building in Tibet—though thecathedral at Lhi sais said to be larger. I t is seven ‘
storeys in beight ,and
us amembly hall known as “ the W hite Hall of W omh ip.
"
I t is
a
l famous for its mag uficent library, containing nama'
ous uniquetreasures of Sanskrit and Tibetan literature , unobminable elsewhere.
Some of these have enormous pages embossed throughout in let ters ofgold and silver . The monastery, though visited in 1872 by our ex
ploring Pandit N o . 9, and in 1882by Babu Surat CandiaDiaremainsundwcribedam t . The Sskya Lima is held to be an incarna~tion of the t Mafijuqr
’
i, and also to carry Karma, derivablefrom SakyaPanditaand St . Padma.
The ball of the greatenormous wooden pfl lamKa-wa-mivt clws ski, of which the first pillaris while, and mlled Kar-po—zum- lags, and is alleged to have come fromKongbu ; the second yellow, Ser-
po sum-lags, from Mochu valley ; thethird rsd, Marpo Tag drag , from Nanam on Nepal frontier ; and thefourth pillar black, Nak-
po K’un shes, from Ladi k. These pillars
are said to have been erected by K’
yed-‘
bum beagathe ancestor of the
Sikhim king.
Trim-os is avery large Os-lug-
pamonastery to the north ofSakyaandwest of Tashi-lhunpo.
Pammaonmc (p’
un-ts’ogs
-glifi) monastery, formerly named t’li g
brten by Ti ranatha, who built it in his forty first year, was forciblymade a (la-lug pa institution by the fifth grandyLima, Nag-wan
I t is situated on the Tsangpo , about a day'
s journey west of Tashilhunpo, and one mile to the south-west of i t is Jonsng, which has averylarge temlile said to be like Budh Gays , and, like it, of severaflstomysand covered by images ; but both it and Phuntsholing ace m d to havebeen deserted bymonks and now are occupied by nuns .
Su i -ow e (beam-ldii‘
i ch’oinde). I t lies in N . lat . 28
°
57 and E.
‘ Dcopung and the largcrmonasteries in’
l'
ibet have sevcralmuch m aller buildingt
(fistributed so as to formatnwn .
27 6
sufihrs herself to sleep in areclining attitudedose in achair, during the night she must Sit
,
in
p‘r
lph und meditation . Occasionally th is lady makes aroyal
my?
“
m ini:where she is received with the deepest
northern Tibet is another sanctuary dedicated toconvent also stands on an islet situated off the west of
mthewis muchlake, 70miles NNV. of Lhi sa, the Nam Ts
'
o Oh’
y idmo, andakin to Samding, com ing a few monks and nuns under an ebb” .
A t Markula, in Iahu is athird shrine of the goddsu .
one
of the largst n yu pamonasteries . I t is said to mceive its name.
the “she air
,
like the back of a yak. I t was founded in 1166 , by the son ofSakyaLima, Koncho Yal-po.
l Abstrsct OI Samr’
s c oraby M . G. Sam
M I NDOLL I NG, DORJE-DAG, ETC. 2
M I K DOLLI N O (smin grol-glin), close to th e S. of Samye, agreat Nmonas tery, sharing with Dorje Dag, not far off, the honour of
the supreme monastery of that sect. I t lies across the Tsangpo8am.
y iis in the valley of the Mindolling river, the water ofwhich turnsnumerous large prayer-wheels . I ts chief M ple is nine storeys high,with twenty minor temp with many beautiful images "and books.
A mass ive stone stairway forms the approach to the monastery .
I ts ch ief Lima is a direct descendant of the revelation-finder
Bag iin. The succession is by descent and not by re incarnation.
One of his sons is made a Lima and vowed to celibacy, anotherson marries and continues the descen t, and in like manner the suc
cession proceeds, and has not yet been interrupted since its insti tution seventeen generations ago ; but should the lay-brother die withoutimue the Lima is expected to marry the widow . The married one is
called gDun-
pa or“ the lineage.
”The body of the deceased Lama is
salted and preserved . The discipline of this monastery is mid to be
strict, and its monks are celibate. A large branch of this monasteryis Na not far distant from its parent.Dears-nae
, between Sam-yas and Lham,is a headquarters of the
Unreformed H ines. I t has had achequered history, having been destroyed several times by the Mongols, etc. , and periodically restored .
PAL-Bl (dpal-ri), aNin-mamonastery between ShigatseandGyangtse,where lives the pretended incarnation of the I ndian wizard
,Lo-pi
‘
in
Straw monastery, afew miles E. of Tashi- lhunpo. Here instructionis given in magical incantations, and devoteesare immured for years inits cave-hermitages. Amongst the supernatural powers believed to beso acquired is the alleged ability to sit on aheap of barley without dis~
grain ; but no credible evidence is extant of anyone displayfeats.
Gone cn’o-waiz, in Lhobrak, or south ern Tibet
,bordering on
Bhot i n . This monastery is said by Lima U . G .
’to have been built
after the model of the famous monastery of N i landa in Magadha.
The shrine is surrounded by groves of poplars, and contains some im
portant relics, amongst others astuffed horse of great sanctity (belonging to the great Guru)which is called Jamlii
'
i -nin-k’
or, or the horsethat can go round the world in one day .
“ Observing that the horsewas bereft of his “ left leg , U . G. enquire d the cause, and was toldhow the leg had been sto len by a Khamba pilgrim with a view of“enchanting ” the ponies of Kham. The thief became insane, and his
to the high priest of the sanctuary for advice,who
instantly divined that he had stolen some sacred thing. This so
toned the thief that the leg was secretly restored, and the thiefan his friends vanished from the place and never were seen
1 U.
Lam e-it ,
Compare with the sacred h orse of Sh intoismmtc .
The foregoing are all
300monks .
Other large monasteri eswoohoo on the Nul river, under the joint gem
I n southern Tibet in the distri ct of Pema Edd (nkoi)are the monasteries of Dorje-yu (founded by TertmMar-pun Lek-pun (built by Ugyen Dich'en-linp-pPhu-pamon
, Kon-dem,Bho-lun
,(Yam-nah , Kyon
-as ,ensun (built by Um n Dodulin-
pa, the father of Dichc’uk ,Gya-pun, Gilin, and Demu, which an all g in-ma,m d Demo
, which are Ge-lug-
pa, and all except thewwt or fig ht bank of the Thangpo river, and the numeach is from ten to thirty. Amongst the chief shrinesOh
’orten, Mendeldem
’
s shrine, and Buddu Tsip'
alr.”
of C al“ . PW , R. GM . M ’ me “180 W ists, I
MONASTERI Q
enamel altar utensils, presen ted by difierent emperors , among themtwo elephsn ts in doiconac ware, said to be the best specimens of such
work in China, and the great hall, with its prayer-benches for all themonks, where they worship every afternoon at five.
"
Another celebrated monastery is the Wuotai or U-taio shan ,
“ The
five towers"in the north Chinese province of Shans i, and s cele
The great monaste ry of Konml (Kumbum), in Sifau, lies nw the
frontiers of China. I t is the birth-
place of
and has been visited and described by Huc, Rockhill , etc . I ts phm
IN MONGOLI A, 28
H uc’
3account of it is as follows : A t the foot of the mountain on
w hich the Lims serai stands, and not far from the principal Buddh isttemple, is a great square enc losure, formed by brick walls. Upon
entering this we were able to examine at leisure the marvellous tree,some of the branches of which had alreadymanifested themselves aboveth e wall. Our eyes were first direc ted with earnest curiosity to theleaves, and we were filled with absolute consternation of astonishmentat finding that , in poin t of fact, there were upon each of the leaveswell-formed Ti betan characters, all of a green colour, some darker,some hter, than the leaf itself. Our
of frau on the part of the Lamas but ,every detail , we could not discover the least deception , the charactersall appeared to us portions of the leaf itself, equal ly with its veins andnerves, the position was not the same in all ; in one leaf they would beat the top of the leaf ; in another, in the middle ; in a third
,at the
base,or at the side ; the younger leaves represented the characters
on ly in a state of formation. The bark of the tree and itsbran ches, w wh resemble those of the plane
-tree, are also covered withthese characte rs. When you remove a piece of old bark
, the youngbark under it exhibits the indistin ct outlines of charac ters in a
germinating state,and, what 18 very singular, these new characters arenot unfrequently different from those which they replace . W e
examined every thing with the closest attention , in order to detect sometrace of trickery, but we could discern nothing of the sort , and theperspiration absolutely trickled down our faces under the influence of
th e M ons which this most amazing spectac le created .
More profound intellects than ours may , perhaps , be able to eu plya satisfactory explanation of the mysteries of this singular tree ; t
,
as to us, we altogether give it up. Our readers possibly may smile atso that the sincerity and truth of our
is described by Rockhill . ’
I n Mongolia the chief monas tery is at U se rs -Kenna,on the Tula
river in the country of the Khalkas, about forty days' journey west ofPekin , and the seat of aRussian consul and two Chinese amW ors .
I t is the ou t of the Grand Lima, who is believed to be the incarnatehistorian, LimaTi ranl tha,and he is called Je-tsun Tsmba, as detailed inth e chapter on the hierarchy, and its monks are said to number over
and during the great new festival over are presen t .I t contains twenty-eight colleges n ra-ts'an)The monastery is named Kurun or Kuren , and 19 described by Hue.
The plain at the foot of the mountain is covered with tents for the useof the pilgrims . Viewed from adistance , the white cells of the Lamas ,
I t contains five
The Kfl mak Tartars on the Volga have
m u mx m mrru rm r.
I la-m (or“ Himis ”
of
situated about
prg‘pjer title is Cla’avi—ch’ubcam-lid .
e Himis-fair,"with its mask plays, as held on St. Padmw xxr
bhava’s day in summer
,is the chief attraction to sight-seem in I ‘ dik.
This I Amasery is at present still the greatest landowner in Ladakdits steward one of the most influential persons in the country . The
Limas seem to be of the fim-ma sect hccording to Marx ‘they m
Dug-
pa, but he appears to use Dug-
pa as synonymous with Red upsect). To the same sect also belongs Ts’en-re and sTag
-na. A fi e
photograph of this monastery is°
ven by Mr. Knight,’and one of its
courts is shown in his illustration the mystic play reproducedat p. 528“ The principal entrance to the monastery is through am ain door,
from which runs agently sloping and paved covered way leading intoa
‘ Kiirm mpw il .
I n Nepal there appear to be no IAmaist monasteries of
at la st in the lower valleys.
that country
I t oti n the
or l “ Punakha”(
The other chief monasteries in Bhotia, all of the Duh -pa sect, the
established church of the country, are : dhU -rgyan rtac , Ba~kro(Pate or Pi ro)
’Bah , rTa-mch
’
rgan , Kra-ha li, Sam~
'
jin , K'
a0hrgan
-K’
a, Oh
’al-p
’
ug . Of theseo
tghe first three were formerly Kart’og-pt
I n British Bhotia there are a few small monasteries, at Kalimpong,Pedong, etc .
i s sxxsm .
I n regard to Sikh im, as my information complete, I give it indetail in tabular form on oppositeI n addition to the monasteries in t list several re ligious
ings called by theIpzpp
le y'
o’
mpac, but by the Limas only templm(LM such as than, Ke—dum, etc .
erected at Tashiding, Pemiongchi , and Sang-na-eb’b—ling over spots W
ou ted to the Gum , and these ultimately became the nuclei of menu
1 Bogle and'
l‘m'ner in 1774and 1788. Mmm mopmil .
9 lal837-88 .
I N SI KHI M . 285
teria . As the last-named one is open to members of all classes of
M imites, Bhotiyas, Lepchas, Limbus, and also females and even
deformed persons, it is said that the monastery of Pemionc was
L I ST or Momsrsams i s 81mm.
Th e hermit's cell
bkra-s s ki is
(of the two rivers)The noble heaven-teas
rdo-lun
rdo'
glin
The Ben’
s ridgeThe lofty summit
lin -bkod The upliftedThe sublime victorThe m te raplaceThe sky
-top
Nuns are admit to a few monaste ries in Sikh im,but their
number is extremely small , and individually they are illiterate.The names of the monasteries, as wi l l be seen from the transla
tions given in the m ud w lumn of the table, are mostly Tibetan,and of an ideal or mystic “
r but some are physically descriptive of the site, and a few are Lepchaplaces-l an es, whichamalso of a character.
A m am Cams .
w as . s ites-Hue.
TEMPLES AN D CATHEDRALS.
primitive Buddhism the temple had, of course, no place.
I t is the outcome of the theistic developmen t with itsrelic-worship and idolatry, and dates from the laterand innpurer stage of Buddhism. The Lfimaist temple
is called God’s houseI t is usually the cen tral and most conspicuous building in the
monastery, and isolated from the other bui ldings, 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 areplaced one on either end of the ridge, and calledjia'a
°
; if asolitaryone in the middle of the ridge, it is called the banner.” 3 They
are emblematic of the royal umbrella and banner of victory. At
the corners of the roof are erected cloth cylinders cal led gebi.‘ The
building is often two storeys in height, with an outside stair on
one flank, generally the right, leading to the upper flat. I n front isan upper wooden balcony, the beams ofwhich are rudely carved, alsothe doora. The orientation of the doorhas already been noted .
I n approaching the temple-door the visitor must proceed withhis right hand to the wall, in conformity with the respectfulcus tom of pradalwhim widely found amongst primitive people.
15
I n niches along the base of the building, about three feet aboveth e level of the path, are sometimes inserted rows ofprayer-barrels
i Sce pnm md fl s.
i 8pc1t“ kfijin ,
"(P) from the golden.
tq yal
smti an.
C M - c yhndrical erect ionafrom three feet high and about afoot wide to agreater
ske w ered by coiled ropea of black ynk-hairand bearlng a tew whiw bandamna
wan e and vertical, and when surmounted by a trident are called C uban .
“The uomam in circumambulating temples kept them to their right. The Druid!»
observed the oontn ry . .To wallt around in the lucky way was called Dead ! by the
Goals, and the contrary or unlucky way M ac or M us ic by the lowlandm See Jm ’
SW Did . ; B. A . W u'
s Oad ic D id , p. 184 ; Caoou'
s
M am ma l/"v. 61
mamas AND GATHEDRALS’
.
which are turned by the visito rhe proceeds.The main door is approached by a
oending which, the entrance is found
Tu rn -boon Damn .
erly the learned Lama Sod-name G
charged with licentious living and d
do not worship him—inflicting disease and accident. ’
Soaring Religion (Ch‘
w ldinW ).S Oommre with th e malignan t ghocta of nri hmans in I ndia. carm m am
plexion of the guardian to the
with the power of conferring good luck and avertingdue to evil spirits . And in the vestibule or ven
sometimes displayed as frescoes the Wheel of Lit
from the Jatalcas or former births of Buddha ; i
may he figured the sixteen great saints or Sthavir
In the smaller temples which pom no detac hlarger prayer-barrels, one or more huge prayer-barneither end of the vestibule, and mechanical ly re vw
devotees, each revolution being announced by a levbell . As the bells are of different tonesandare struethey form at times anot unpleasant chime.
The door is of massive proportions, sometimes 1
and ornamented with brazen bosses . I t opens in 1
entry directly to the temple.
Such grand cathedrals as those of Lhasa willpresently . Meanwhile let us look at a typical temptsize. The temple interior is divided by colonnades inaisles . and the nave is terminated by thealtar—genediagram-plan here annexed . The whole of the inten
'
ever direction the eye turns, is amass of rich colour,right and left being decorated by frescoes of deitisdemons, mostly of life-size, but in no regular ord
beams are mostly painted red, picked out with lotus
1 For their descriptions and titles see p. 876. Amongst the comma
Good Luck, and the long-lived hermit, Sr-N '
u.
THE I N TER I OR. 291
Duanu nu r lc GWOUND-M or A Team : rs Su nni .
M ot loo-i demon . 9 . Bu t c l monks
M of Kim M devils . 10. Seat of abbot orprotector.
m a gnum-a king-oi quarters. l l . Beat ot cholb lender.
Pn ycr bnrn lo. 12. Sa t ot king or vtrltant hond IAma.
13. Site where lay ofigure of corpse h laid for
litany .
Seat of theprevent. 14. Head Lima.“
tables .
Gent 0! theW m . 15. I dols.
be two other members of the 1'
t or“ Three Gems,
”
ame ly Dharma or Smagha. The particular images of this triadU 2
given special pmmhmnce, andas sel f-sprung :
But even this order of thefrequently in the Ged ug-pachief place, while in NW i
just ified by the statement putBuddha sent by Sakya MuniBuddhahimself had no leisun
image is absent, in which c
fanc iful Buddhaof Infinite LiI nfinite Life. I n many see
given to the founder of the paBanged on either side of ti
of the temple. Though in thimages, especial ly the fiendislare relegated to a separate bwith bloody sacrifices and oblirites inadmissible in the moreof such idol-rooms are chambt
the tortures supposed to be ex
The al leged existence of in
Tumlong, and other Sikhim timage is known . The nan
Rinho
a '
s Palad ins.
Carm a. 1849 : RoomJoan . p. 212; Sir M . Walnu ts, M
To the right front
tiger or leopard skin rug, as aprofessor cont
'
ains the followingshown in this diagram a
5 4 8 2 1
1. Magic riceooil‘
ering of un iverse.
2. Saucerwith loose rice (C'
A’
m du
or M ore!)for throwing in sacrifice.
8. Small handd ruw .
4. Bell .5. Dory
'
s-sceptre.
6 . Vase for holy-water.
At the spot marked “ 13 on
of the corpse whose spirit is to be withdrawn by the abbot. At
the point marked 12”is set, in all the larger temples in Sikhim,
the throne of the king, or of the te- incarnated M um—t he “pro
teeting lord ” fl—when either of them visits the temple.
On each pillar of the colonnade is hung asmall silk banner withfive flaps ,3and others of the same shape, but difi
’
eren tly named,‘
hung from the roof, and on each side of the altar is a largeone of circular form.
5
THE ALTAR AND ITS OBJECTS.
The altar“ occupies the upper end of the nave of the templeand on its centre is placed , as already mentioned , the chief image.
mdum-lc'
og .
Ba-dan.
ms ALTAR . 29’
s
Above the altar is suspended a large silken parasol ,‘ the
ALTAR (hom e) or a Sui-nu Li n .
oriental which slightly revolves one or
other by the ascending currents of the warm air from
1 dug
M ain e’
s AND m sw ans.
the lamps . And over all is stretched a canopy, called the
sky on which are depicted the thunder dragons of the sky.
The altar should have at least two tiers. On the lower mnarrow outer ledge are placed the offerings of water, rice, cakes,flowers and lamps . On theh igher platform extending up to the
images are placed the
musicalin strumentsand
certain othe r utma'
h
for worship, which willbe enumerated pre
sently .
I n front of the altar,
altar itsel f, stands the
pedestal led bowl , intoa socket in the centreof which is thrust acotton wick , and it is
fed by mel ted butts,
As the great mass of
butter solidifies and xc
mains mostly in this
the means and the
number of th e templevotaries, as it is an actof piety to add bumto this lamp . One is
Mac ro-Osman Tm: w s ssu.
u but two a
more are desirable, GMon special occasions 108 or small lamps are offered uponthe altar. Sometimes a cluster of several lamps form a mallcandelabrum of th e branching lotus-dower pattern.
1 “am-yd but its more houorillc title is bio-Mm.
ll mch ’mkalror‘
x.
298 TEMPMES AN D CATHEDRAL8 .
2. One or more sncred boob on each side of the altar.
3. The I i maist soeptxo or bovjatypical of the thundsm'bolt of Indrater), and a bell. The dovjc is the countem'part of the helh t nd
when applied to the shoulder of the latter should be of en ctly the
same length as the bells handle.
4. The holy-water vase ‘and
spout . The holy-water of the
Son : Auras Om .
Lamp (inverted ). caltya. holym jog .
sprinkled by means of afan of peacock’s featherssurmoun ted by achaplet,5 . The divin ing-arrow
for demoniacal worsh ip.
grass8 . Conch-shell trumpet often mounted with bronze er silver,
so as to prolon the valves of the shell and deepen its note—used withthe M én cym ls .
t k’rw-hmu. See fig . Room. 106 . inc- Ions.
M yt h . dm'
l
DEVILS'ALTAR .
s lw’
Ann a.
13. Drums (ch’
os rna)(a) A
When the drum is held
curved handles .
(0) The human skull-drum
14. Libation jugs , figured on page 225.
rs s CATHEDRAL or LHZSA.
dral of Lhasa, the St . Peter’s of
with this object, and who deliberately sketched the 864
of the city. And with the description of it "we w
account of temples.
temple, cal led “The Lord’s House
I rag-duh .
3 rr’
m-ch‘un.
w . .W a s ; from the accounts of Hue. etc ., and from 8 01mm ,ii.,
side aisles, i .s . ,on the north and south side
, as th e cut
towards the east, is arow of smal l cells or chape ls, fourteeright and just. as many to the left. The two cross-ais les 1background, and are separated from the long aisle by silveiwork . Here are the seats of the lower priests tbr common
( iuovxno ru s or Lui sa Carm a“ )
meetings. From the west cross-aisle a staircase lead s i‘
holy of holies. On the left of this we see, by ascendingsilver rods, fifteen plates of massive silver, which are coverinnumerable pmcious stones, and contain representationsBuddhist dogmatics and mysticism . We see there , for iithe Buddhist system of the world, the circle of the metemps
After Giorgi. l have not reproduced the references as they are not at
LHZSA CATHEDRAL. 30
s-aisle, which has just as many pillars as the two lower ones ,is also the inner front hal l of the sanctuary . The latter has
th e form of a square, in which are six chapels, three on each of
the north and south flanks. I n the middle is the place for theofiering al tar, which , however, is only erected on certain occasions.
On the other side of the altar, on the west side of the holy of
ho lies, also in the lowest depth of the whole edifice, is the quadrangularniche, with the image of SakyaM uni . Before the entrancein this, to the left, is raised the throne of Dalai Lama, very high,richly decorated, and covered with the customary five pillows of
the Grand Lamas. Beside this stands the almost similar one of
the Tashi Grand Lama; then fol low those in rotation of the
regenerated Lamas The abbots, and the whole non- incarnatehigher priesthood have their seats in the cross-aisle of the sanctuary . Opposite the throne of Dalai Lama, on the right fromthe entrance of the niche, is the chair of the k ing of the Law
,
not quite so high as those of the regenerate Grand Lamas, buthigher than those of the others. Behind h imare the seats of thefour ministers, which are not so high as those of the commonLamas .
On the west side of the niche stands the high al tar, which isseveral steps high . Upon the topof the higher ones we see smal lstatues of gods and saints made of massive gold and silver ; uponthe lower ones, as usual on Buddh ist altars, lamps, incensories,sacrifices, and so on ; upon the highest , behind a silver gilt screen ,
the gigantic richly-gilded image of BuddhaSakyaM uni,wreathed
with jewelled necklaces as native ofi'
erings . This image is namedThe gem ofmajesty (Jo-vo Rin-
po and represents Buddhaas ayoung prince in the sixteenth year of his age. I t, accordingto the opinion of the be lievers, was made in Magadha duringBuddha’s lifetime, and afterwards gifted by the Magadha king toth e Chinese emperor in return for assistance rendered againstth e Yavan invaders ; and given by the Chinese emperor to h isdaughte r on her marriage with the king of Tibet
,in the seventh
cen tury AJ). Flowers are daily showered upon it . Bes ide thisone—the highest object of reverence—the temple has also innumerable other idols ; for instance, in a special room, the
images of the goddess Sri Devi (Pal-ldan Lha-mo). There is
TEMPLES AND CATHEDRALS.
who have made th emselves worthy of the church ; amongst whome sees there theaforesaid pious king and his two wives , all three
of whom are canonized ; also his ambassador, who was sent By himto I ndia to fetch from there the holy books and pictures. ’
I n this large and oldest temple are lcdM great numbers of
and silverthe third Chinese month .
with a wall, at which are soveral Buddhist s 1. which, as inthe case of the large ternple, are covered with plates No
women are al lowed to remain within the .wal ls during the night,aprohibition which extends to many Lamaist s;
i ranbyun tim-ldan.
tions from : Thug-je ob’
enpo (
image is pointed out .
llt sxmcroar Cu r Su n or Gm Tu m Lana,01m ro Pan ama.
(Full also. )
SHRI NES, RELms, AND PI LGRI MS.
hood, and which is bel ieved to be the hub of the world. Afterthis come the site of Buddha’s death, Kusinagara; and the eightgreat Caityas which enshrined his bodily relics ; the mythio l
mount Potalal in the south ; the mythical 8hambhala in the
north ; the Guru’s Fairy-land ” in Udyana in th e wu t ; and“ The three bills,
"or U-tai Shan, in northern China, the original
seat of the God of W isdom, Manjusr'
i and Lhasa, the St . PMof the Lamas, and the seat of Buddha
'
s vice-regent upon mrth.
The I ndian shrines are se ldom visited by 15 mm and“
fi x
on account of the great distance and expense. I have 11mseveral times to the prayers of Lamas and Tibetan laity atmegreat Buddh-Gayatemple, which , strange to my , is still he ld byunsympathetic Hindupriests who prey upon the Buddhis t pilgrims.
These prayers we re dividd
prosperity and for “ the peat
the Tree of Wisdom ,but
oblations donot take the
some of the Burmese .
dhist management, the
grims car ry as re l ies.printed charms and z
of the robes of te- ia
Lamas and other ho ly mleaves of
which areas amuletsthese objects andwork most miracula manner which
Pum as u rn s.
known even in Christian Europe.
”
1 ri-bo gm o‘daia. mk’
i -‘
gro glib.
I NDI AN SHR I NES. 30
The fullest Tibetan accoun t of I ndian shrines is found in the
book named Jambwglifl opyi bs’
ad , a compilation containing avery con fused abstract of Hinen Taiang’acelebrated treatise .
1
In regard to the site of Buddha’s death , the Lamas have placedit in Asam.
In conversations some years ago with Lamas and lay Buddhistsat Darjiling, I was surprised to hear that Asam contained amostholy place ofBuddhist pilgrimage called Tswm—ch’d-dwn, which
,
it was alleged , next to the great temple at Buddh-Gaya, was themost holy spot aBuddhist could visit. Asam is usually regardedas being far beyond the limits of the Buddhist Holy Land , andthe Chinese pilgrims, FaHian and Hinen Tsiang 111 th e fifth and
seventh centuries of our era, to whom we are main ly indebted forour knowledge of ancient Buddhist geography, not only do not
mention any holy site in Asam, but Hinen Tsiang, who visited( iauhati at the invitation of the king of Kamriip, positively notesthe absence of Buddhist bui ldings in Asam.
8
I therefore felt curious to learn further particulars of thisimportant site in Asatn , which had apparently been overlooked
amongst themselves equally grotesque beliefs. For example. the 11o Coat q‘
130m .
and one oi the most recent miracles , the Lady of Lom'da. Lmrrdesms amiracleplace,dates trom 1858, when a little girl had a vision of “abeautiful and radiant lady .
”
Eighteen thnes the glorious apparition was seen by tbe giri zthen it was seen nomore.
Twenty thouaand persons by tbat time had gathered to the rcadawu . On one oi the
last occasioas the girh as if obeying asign irmn her visitanh went to acorner ol the
grotmwhcre tlw appearanccs occurred, and scratched in the dry earth . The gapingcrowd saw water rise and the girl drink. Then alittle streamlet made its way to theriver. I n a short time the spring gave litres a day . And the wonders of
miraculmis healing efiected by thin water are the theme oi the learnui and the
ignoran t alike. In 1872 the number of pilgrims amounted to and thisy ear the same number appeared at the health ogiving spring . Over brought
sick. They had come from Paris and the north in seventeen pilgrimage
trains, and this year according to the newspapers, two train-loads steamed
out 0! London for the same convent . There is a band of trained atte ndants, who
do good service, and the sick are dipped by experts and cared for. As the patient
is immersed, some of the assistants , with arms uplifted , pray with him. Some
of the sick quietly undergo the dip, as if resigned to whatever may befall them.
Others beat t he water in agony , and clutch at hands near, but all pray—tim e last
with loud cries of despair to heaven “ Cure us , Holy Virgin . Holy Virgin . you
and cure us.
"Thm is great ecclesiastical ceremonial, elevation of the host, priests
with lighted tapers, and high dignitaries be-robed and bs-mitred . The cures are
duly certified- o they are as marvellous as any by awell-advertised spec ific .
Foratranslation of asmaller one see my article in Proc. Feb , 1893
t M oh’og
-groh. See lx i. , pp. 33 say .
3 Sig n-bi, trans . by Bu t , ii., p. 196 .
308
also notes that “ the deathTibetan books, happened in
Here , then, was a clue to the myste ry. Buddha’s deathwel l known , occurred between two edi treesKusanagam ,
in the north-west provincesmiles eastN .N .E. of Benares ; and the siteA. Cunningham 3 and others from the very full deemiptionsby Hiuen Tsiang and FaHian . The name Kw agum“ the town of Kusa and as the early Lamamissioin their translation of the Buddhist scriptures habituall
ylated all the Sanskrit and Pfili names literally into Tibetan
sanagam was rendered in the“Kah f gyur
” canon as “Mgroin,
” from 1tsa kusagrass, grong ,”a town
Now, near the north bank of the Bmhmaputra, almost opGauhati, the ancient capital of Kamrup, is, I find, an old v
named Sdl-Km , and it lies on the road between GauhetDewangiri, one of the most frequented passes into Bhotii lTibet. With their extremely scanty knowledge of I ndian
graphy, the Lamas evidently concluded that this town of“usa was the town of Kusa,
” where Buddha ente redN irvdm between the two edi trees—seeing that the word adalso incorporated with the equivalent of Tsam-ch
’
fi-dun,”am:
in the neighbourhood was the holy hill of Hajo, where, as W ,
seen hereafter, there probably existed at that time some Bud
remains.
‘ P. 437 .
Asiaticm m , xx. , 9. 295 .
3 Arch . Sm . I nd iaRep“, i. , 76 ; xvii. , 65, etc .
tl uddhists on account ol its having tormcd the cnshion on which tbe Boddh
“ t under tc odhi tree. lt is also uoed as a broom in Limaic tempban altar decoration associated with peacook'n feathers in the pump or holy
310 SHR I NES, HELI OS, AND PI LGR I MS.
triden t-like peaks, the cen tral one of which is pro-eminent, and is regarded by the Buddhists as emblematic of Buddha The high peakson either side of this are iden tified with Buddha’s two chief disc iplm,
Si riputra and Maudgalyay i na. This triad of peaks is seem from a
great distance, and it is on ly on near approach that the smaller hillocksare observed . These latter number about sixteen , and are called Neléu c
’u—da
, or the sixteen disciples”of Buddha.
The most holy site , according to the Buddhists , is a bare flattishshoulder of rock , about eight yards in diameter, situated at the northwest base of the hill. This is stated to be the Sil-wau
’aly i M , “
the pyre of the cool grove ,
"where Buddhadied, and where his bodywas cremated . The rock here bears several roughly-cut inscriptions inTi betan characters of the mystic sentences, 0m magi padme Wm,
"
Omah learn,"
0m,
"etc . , and coloured rags torn from the veameuts
of the pilgrims are tied to the bushes in the neighbourhood . The
Hindus have carved here on the rock afigure of the four-armed V ishnu,
which the Brahman priests call Dam , or the washerwoman of the
gods,"and the rock they cal l “Luc i dimpiair pat .
I t is worthy of note that the Limas, for the benefit of the reddent
population of Tibet, have made copies of this spot in at least four placesin Tibet, viz. , at
Roargyab, in the south-east outskirts of Lhasa city.
2. P’a-
pmi k’
ar, in the north suburbs of Lhasa.
3. Par-mo c’hc , about twel ve miles to ' the north-east of Tashi-lhun
po.
These sites were consecrated by plac ing on them a piece of rockbrought from this Asam site, now under report ; but the latter spotbears the distinctive prefix of Gyd
-
gar, or I ndian,the original and genuine site.
A high clifi, cloae to the west of this spot, is called “ the vulture‘s
mound bill,”as in Tibet vultures usually frequen t the neighbourhood
of the cur-do cemeteries, and in belief that it is the GridhaKutaGirihermitage of Buddha.
‘
A short distance beyond this spot, in the jungle, is s ro hly~ hewn
stone basin,about six feet in diameter, called by the Limes
Ice-kc, or the pot in which the S ia-js—the death-demons—boil the headsof the damned. The Brahmans
,on the other hand,assert that it is the
bowl in which Siva or Advpumcha brewed his potion of
I ndian hemp, and they point to its green (confervoid) watery con
tents in proof of this. They also state that a snake inhabits thedepths of the bowl ; but it was certainly absen t at the time of my
Advancing along the pathway ,leading up-hil l, we pm a few colum
nar masses of rock lying near the path , which are pointed to as fragmen ts of Buddha's staff with which he unearthed this monster bowl.
byac rgyod p
‘
unpoi ri .
SI TE OF B UDDHA’
S DEATH. 3
Climbing up the hil l we ru ch the temple of Kodaranath , which is
is a long inscription in granite in old Bengi li charhctaa those beingthe characters adapted by the A samese. Adjoining this temple is theshrine of Kamalesvar or
“the
.
lord of the Lotus.
"Here is a tank
miled by the Limes Tao mam'
bhadm ,
"or the lake of the notable
gem"; and they state that many watensprites Nags , serpents or
dn gons came out of this pond on the ap roach Buddhaand prewith jewels. A small cell by the side of this pomd is said
w ho
t‘ed
the place where Buddha set down amass of butter t had
been brough t to him as a gift, and the stone lingo and yom'
(phallusand its counterpart), now shrined here by the H indus, are pointe d to asbeing th is petri fied butter .
Crowning the summit of the hill is a large maspd built by Lutfullah ,a native of Shiraz, in the reign of th e emperor Shi h Jabi n, in 1666
A . o .,with aPersian inscription .
A detached conical hillock , about 300 feet above the plain , lyingabout half-a-mile to the north-east of the hill, and now crowned by theHindu temple of Madhaya
,is identified with the great caitya
which was erected over the cremated relics of the Tathi gatha’s body.
The pre sent shrin e of the temple seems to be the original shrine of
an older Buddh'
mt temple, which, according to both Buddhist andAsamese tradition , formerly existed here—the upper portion only is
modern . Col. Dalton has described the general details of this building ,
and he states : “ The Brahmans call the object of worship Mfidhab, theBuddhists call it Mahamuni, the great sage . I t is in fact simply acolossal image of Buddha in stone. I ts modern votaries have, to con
cad mutilation, given it apair of silver goggle eyes and a hooked giltsilvered nose and the form is concealed from view by cloths and chaplets of flowers
,but remove these and there is no doubt of the image
having been intended for the ‘ruler of all, the propitious , the asylum
of clemency, the all-wise, the lotus-eyed comprehensive Buddha.
’
This large image of Buddha is called by the more learned Lima-visitors M imir M imi Muhamum
'
, i .s.
“The Sageof Sages, The Great Sage .
"
I t is the original image of the shrine, and is stated by the Brahmanicpriests, who a ll it Mddlmb, to be of divine origin and an actual embodiment or avatar of the god, in contradistinction to the other imageswhich are (fi lled mere infirm”
or hand fashioned copies of typicalforms of the respective gods represented. This may merely mean that
the Brahmans found this image here, while the others were broughtfrom the neighbourhood or elsewhere. W hat seems to be the histo ryof the mutilat ion of this image is found in the account of the invasionof the Koch kingdom of lower Asam by the Musalmans under M ir
Jumlah in 1661 A .n. This chief issued “ directions to destroy all theidolatrous temples and to erect mosques in their stead . To
evince his real for religion , the general himself, with abattle-axe, brokethe celebrated image of Narnia, the principal object of worshipof the
1 See lxi . . p. 37 .
312 SHE/IVES, 7151108 . AND PI LGIUMS.
Hindus of that province. Narayana is one of the names of Madhaband apatronymic of the Koch raja’s ; and Hajo was aseat of the Kochrajas . And it was at H ijo that M ir Jumlah took the Koch kingprisoner.
’
The other images , not mentioned Dalton , but which must haveex isted at tbe time of his visit , are of stone and are placed on
either side of the large image. They are four in number and are of
considerable size . According to the Limmpilgrims theyareall Buddhistimages ; but the crypt was so dimly lit, and the images so enveloped inclothes and wreaths of flowers that I could not distin
fii
t
bh their specificcharacters, with the exception of the head and pecu trident of thefirst, and the head of the second, which were characteristic and just ifiedtheir recognized names , viz.
No . l . Ugyan Guru to the left of Mahamuni.No . il.—DoriaD016 to the right of Mahamuni.No . 3.
—Sakya Thuba to the right of N o. 2.
No . 4 . Sencho Maui to the right 0! N o . 3.
Although Hindupriests , as a rule, are not very methodical in theirbestowal of names upon the images which they have appropriatedBuddhist ruins , still I here give the Bri hmanical names as reported bythe attendant priests, as , this being awealthy temple, the priests weremore learned than usual , and the names should give some idea of the
nature of the images . After stating that the Buddhist pilgrims gavethe above noted names to the images , these priests mid that the Bri h~
manical names were as follows, which, it will be noticed, are Bengali.I give them in the order of the previous listNo . l . DwitiyaMadhaver murti.N o. 2. Is l Kanaiya
'
Bankat V iharer mfirti.No . 3. Basu Dever murti.No. 4. Hayagriver murti.In the vestibule are lotus ornamentations and several articles of the
usual para bernalin of a Buddhist temple, includin the following :A pyramigal framework or wheeless car like the
"
betan Ch’art-gachutuk, with lion figures at the corners of each tier, such as is used to
seat the image of a demon which is to be carried beyond the precinctsof the temple and there thrown away. The present frame is used bythe priests of this temple to parade in the open air one of the smallerimages of the shrine but the image is again ret urned to
the shrine. Above this throne is stretched a canopy containing thefigure of an eight-petalled lotus flower, and has, as is customary, adependant red fringe . On either side is hung ahuge closed umbrel la.
These articles have been in the temple from time immemorial.Of the external decoration of the temple, the row of soul
elephants along the basement, evidently aportion of the old Buddhisttemme, has been figured by Col. Dalton in the paper above referred to
e warn’s [Jit tery of Bengal, p. 289 .
t s narnoz, Gal . Review, July , 1890, p. 12.
however, the wordand spontaneouslyvil lage-headman inis amarried man ,
local priests from amongst their number, and holds ofi oe tilHe resides at the foot of the hilLbelow the temple, in a largthe exterior of which is profusely decorated with the skullsbuflalo, wild pig, deer, and other big game, etc.
, like the howI ndo-Chinese chieftain .
There does not seem to be in Tibet,”says M r. Fer-gag
single relic-shrine remarkable either for sanctity or sine, r
relic-worship seem to be expressed either in their arch itentheir religious forms,
”and he supports this by saying that
deity is considered to be still living, no relics are needed ti
h is presence .
Certain ly no immense mounds of the colossal propo rtionmon in I ndian Buddhism
,and in Burmaand Ceylon , ap
exist in Tibet, but smal ler stfipas are of very common occu
and the tombs of the departed Grand Lamas at Tash i-lh un ]are special objects of worship.
I t is said that Tibet possesses several large stfipas as 1
‘ Dancing girls appear to figure to some extent in sem in Lamaict cerex[mom] , M ary to W , p. 32.
H id mf l nd . and Saturn Architecture, p. 311.
NEPA L SHB I NES. 31
f Lamaist pilgrimage outside Tibet . I t is called the
k’
a—sor ch’
é-a'tcn , and lies about two miles to the northKhatmandu, and it is figured at page 262. Immense
of Tibetans, both Lamas and laity, visit the place everyin the surrounding field for making theirand circumambulating the sacred spot . I t
Lamaist pi lgrimage in Nepal , attracting farthe Svayamhhfinath stfipa,
“ which is not far
virtue is reputed to be its power of grantingly weal th , children, and everything else asked-Hamil ton, in h is account of Nepal , writteng of the present century , gives adrawing of
simple hemispherical form,
W'
right ,3 under the title of
a rough chromo-lithograph of its
more modern appearance, with its additional buildings and investing wal l . But no description or account of the monument seems
to be on record.
As I have obtained acopy of the printed booklet which is soldat the stiipa to the pilgrims, I here give a short abstract of its
contents, which are interesting as showing how the sti'
ipa is
brought into intimate re lation with the chief legendary and
h istoric persons of early Lamaism. The print is anew revision byPunya-vaj raand another disciple of the great Lama Z’
ab-dkar.
"
T his latter Lama, I am informed, l ived about thirty years ago,and gilded the short spire of the stri ps and built. the presentinvesting wall .The book states as fol lows
“This stnpa ensh rines the s
pirit of the Buddhas of the ten
directions , and of the Buddhas o the three times the present ,
get and future), and of all the Bodhisats , and it holds the Dharmaya.
Called by the Limas ”P
'
ags-paSin K im (or Zan-bkod); cf. also Smyambbfl purdaa.
m inim. 1894. 297 . Another stfipanot far off. namely . about ten miles
of Bh i tgaon.and twelve fromKlmt-mandu, is called sTags-mo-lus-sby in, and identified
as the s ite where Buddha in aformer birth gave h is body to astarving tiger, thoughthe orthodox site for this story was really northern lndia, cf. FAHu x , c . xi .
AVepal, pp. 22, 100.
316 enemas, HEL I OS, AND PI Lse ws .
When king Thi-Bron B etma ‘asked the Guru,
’at
te ll him the history of the May a-ta stupa in Nepal, madesons of
‘ the bestower of gifts,'
named ‘ the poor motherthen the Guru thus related (the story):
“ ‘ I n a former Kalpa—time beyond conception—theMahi sattvaAvalokitesvara, approached the TathagathaAmitabhaandprayed for the animals immersed in the miry slough, and after savingthese he wen t tomoun t Potala. There he mw hosts of unsaved an iimls.innumerable like unto mounds of mam a
‘ lees, and .(seeing this be)wept. Two of his pitying tears were born into I ndra
'
s heaven as god's
daughters, named respectively Kanoma and the little Kan-ma or
Kan-ch’un-ma. Th is latte r having stolen in heaven some flowers,was as a punishmen t reborn in earth , in a low pigherd s family in
Maguta in N e under the name of Samvara or“ the Ch1ef Happi
uses , her mot er’s name being Purna. On marr iage she had four
sons , and her husband’s ear
amlydeath left her with the sole care of the
family. She with her f y undertook the herding and rearing d
geese for the wealthy, and having in this pursuit amassed much wealth.
mus -
pyriya-rdsi-ma or mother foww km)—decided to build a largeonour of e Ta thereomwent to the king
andpa
begged for asite ,saying she wanwd only so much ground as one
hide could cover. The king assented, samying“ Jaw s ,
” which literallymeans do can ,
’'i .a, you can do Then she cutting s
into thin thongs (forming a long rope), enclosed that very large spacewhich now is occupied by this chaitya. And she, with her four sons,
and aservant, and an elephant and an am,as beasts of burden , broughtearth and stones, and commenced to build this chaitya by their own
personal labour .
“ ‘Then the king’s ministe rs ap ed to the king to stopsuch au
ambitious building, as they its magnificence put to shame the
religious buildings of the king and the nobles . But the king answm'ed
K’a-Sor —which literally means month (has) spoken
' —and so
refused to interfere. (Thus I S the name of the snipe—i Ja-mmK
'
m'
-accounted for.)‘ After four years, when on ly the base had been laid, the mother
died , but her sons con tinued the building till its completion . And in
the receptacle was placed one Magadhameasure (dm a)of the relics ofthe TathagathaK isyapa. This event was celebrated by the man ifeststion in the sky , above the stfipa, of Kasyapahimself, and the circles ofcelestial Buddhas and Bodhisats , and their hosts of retinue. and
l The king of Tibet who introduced Limaism.
2 12a, Padma-sambhava, or Ugyan, the founder of Limaism.
aThe first Lamaist monastery in Tibet .
c The millet seed (sla in rascalln ), about the siac ofmustard seed, from which ismade the Himalayan beer.
am astery . anmmdeed the greater pan of the legend seems w have its ofigin in
afalse etymology of theproper names.
substances from
years ago (about 1860And in 1892 similar relics were sent
commissioner at Darj iling . But , after
spurious than the innumerable “ bits of th e t r
coats , and keys of St. Peter, of Christendom ; nor
more remarkable than the vestiges of relic-wonsurvive in the structural features of our chance ls
,
letter day of the Holy Cross ia-the calendar.The temple of Buddha's tooth at Fu-chau in 1
known place of Lamaist pilgrimage . The toothelephant's molar.’ That one also at the “ Clear 1
monaste ry ”in western Ssh -ch ’
an seems to be son
I t is described by Mr. Baber as “ dense fossil ivfoot long
, and of a rudely triangular outline .
”
The sacred mountain of Wu-t’
ai or U-tai in r
and the alleged birth-place of M anjusri, now
the metaphysical Bodhisat of Wisdom, is a favouri
grimage. I t has been visited and figured by HOn mount 0 in weste rn Ssh -ch
’an, at an elei
feet , is to be seen The glory of Buddha” 1
apparition like the giant of the Bi‘oclten,‘5 which isal ly by looking over the topofa cliff aboutthe terrible abyss below . I t is aradiant halo of rait is deemed an emanation from the aureole of
Tibetans visit the place .
thi-ares, or li i syapa, the relics having been deposited there bincarnation and successor of St . Lha-tsfin.
Pmm ’s H istory of Brit. Burma.
Sir Haunt Y en'
s Mom Polo, iii. . ch . xv., where it is figured 11
Visited and described also by Rev . J. Edkins (Religion 1’
Reich thofon . Rockhill, and more fully described by l). Pokotilofl , I
in Chinese Fo-Kmrag . Cf. Ram 's Suppl. Paper: ”my . 80 m ;
3 Buuwsrmi's Nanc e !Magic. 1938.
SHRI NES I N CHI NA AND TI BET. 31
in th e
of the
spirit to worthy worshippers .
regarding the great image of the
paral lel to that of the widow’
s mite :
of friends and of means , made a longLhasa, but had nothing left as an ofi
'
ering. By
ultimately obtained a morse l of butter, which she
tiny lamp to the great idol . The god therehimself through the idol, which thanked her for here to her a few words of comfort . On this miracleabroad, a rich merchant set out for Lhasa, arguing
ed to a poor woman who presented onlyone tiny lamp, he would certain ly appear to th e donor of a host .80 he offered many thousands of lamps with tons of butter, butth e idol remained impassive and irresponsive.
The circling of the great temple by prostrations on the ground isan essential part of the devotions, not only of the pilgrims but of
th e residents. The day’s devotions begin at Lhasa with the gunfire about 4 e.m. from the Chinese minister’s house, and they closew ith another gun at 9 or 10pm.
After the morning report the people are to be seen in densec rowds on the circular road , all moving in one and the same direc
t ion , as with the hands of a watch . A similar circuit is made bythe devout in the even ing, to say nothing of smal ler circuits aroundindividual shrines : at least this is imperative on common folk ; asto the great and wealthy,1 they urge that their presence would on lyin terfere with the piety of the people, so they engage substitutes
,
w ho, however, are rigorously required to circumambulate for theirmasters . But whether done in person or by proxy, a carefulreckoning is kept of the number of circuits performed , and these,in occasional cases of excessive devotion , are even executed by themethod of successive prostrations full length on the road , each
prostration beginning where the preceding one ended , calledKiti ng K’
or.
”
Of the places sacred to the Guru, the most ce lebrated is the
Says A. K. (Hm zssv’s Abdmd , p. N 3).
the rock.
turns and
at a time, and many people arethe lamp were to go out there w
to come), and sometimes of u are occasic
clifl’
s . A monster image of the 1 Maitreyatstoreys in height , is mentioned by ex
plorer A. I
is internally of clay, and is wellon a platform on the ground floor, anditsbody,
3 0m account given me says that three days frcm the tomnamed Nirdun (? DehraDun) lies M agen fl lmm fm dmysm
d gbt days distant amongst seven hilla, like Malian . I n regerd
Ia Lam-yay contains the following manage : “ At the at y of th
Pu~ rang. in comequenm ot'
water atriking against M ut nigburning . I t h mid txf th is coal and water. tln t they have the
watm. if introdnwd into thé stomacb ol man or beu t. tm amw1
Li na cit , p. as.
An imm aimflarw thie thi
n fl Late nt }!
in adeep hoarse voice,idm that it emanateslegged on a platform
arod from the end of which hangreen , and blue. The pilgrimadvances with folded hands asagains t the edge of the platform above him, ment:repeats the petitions he would have granted . T
prayers the Dalai Lama is understood tohe touches the pilgrim’
s head with the
of his blessing, and the worshipper is hurried out 1by attendants, only too happy if he has passed anin the vicinity of the great priest. This is the com
Persons of rank or substance are permittedand to perform obeisance there, receivingby ac tual touch of the Dalai Lama’s hand ; an}worshipper may be al lowed a seat below the platterhoarse utterances of enquiry may be addressedDalai Lima, and he may also be given some food .
The account of one of these more select rece]Baber Sarat gained admission in disguise, is herehis narrative.
We are seated on rugs spread in about eight rows,
RECEPTI ON B Y LZMAI ST POPE. 323
incense-bowl (suspendedwho carried the royalcame into his holiness’sfixing their eyes , as it
and surveyed h is divinee sacred presence, but was
The th inness of
all were seated after receiving benediction , the head ate
you into his holiness’s golden on from the golden teapot . Four assis
t serversml tea into t e cups of the audience.and Lima his cup to his lips a grace was solemn ly chanted .
W ithout even stirring the air by the movements of our limbs or our
c lothes , we slowly lifted our cups to our lips and drank the tea, whichwas of delicious flavour. Thereafter the head butler laced a goldend ish full of rice in front of his holiness , which he on y touched , and
its contents were then distributed . I obtained a handful of this con
secreted rice , which I careful ly tied in one corner of my handkerchief.A fter grace had been said, the holy child, in a low indistinct voice,c hanted ahymn . Then a venerable gentleman rose from the middleof the first row of seats
,and, addressing the Grand Lamaas the Lord
A valokita I n, recited the many deeds of mercy which that
patron saint 3“
Tibet had vouchsafed towards its benighted peo
A t the conclusion he thrice prostrated himself before h is holiness, whifa solemn pause followed , after which the audience rose
,and the Grand
L imaretired.
“One of the butler’s assistants gaveme two packets of pills, and theother tied a corn of red silk round my neck. The pills , I was told,were Chinlab (b seeings consecrated by Buddha-Kashyapa and othersaints ), and the silk scrap, called sungdii (knot of blessing), was theGrand Lima’s usual consecrated return for presents made by pilgrimsand devotees
SA I NTS, AN D I MAGES.
Since we left ofl’
to burn incense to the Queen of Heaven and to
drink -ofl'
erin to her, we have wanted all th ings“ fl amine. ”—Jm iall xliv. ,
sting field for explor
ing the primitive conceptions of life, and th e way in
which the great forces of nature become deified. I t
also shows the gradual growth of legend and idolatry,with its diagrams of the unknown and fetishes ; and howBuddhimwith its creative touch bodied forth in concrete shape the abstractconceptions of the learned , and, while incorporating in to its pano
theon the local gods of the country, it gave mildermeanings tothe popular myths and legends.The pantheon is perhaps the largest in the world. I t is peopled
by a bizarre crowd of aboriginal gods and hydra-headed clement,who are almost jostled 03 the stage by their still more numerousBuddhist rivals and counterfeits. The mythology, being largely ofBuddhist authorship, is full of the awkward forms of Hindu fancyand lacks much of the point, force, and picturesqueness of the
myths of Europe. Yet it stil l contains cruder forms of many ofthese western myths,2and awealth of imagery.
Primitive Buddhism, as we have seen, knows no god in the
sense of a Creator or Absolute Being ; though Buddha himmlf
1 Comp‘re with the analogous Buddhist Queen of Heaven,” Tart arKarin-yin. pp.
486. etc .
CL V. A. 810111“ t Graem lloman influence on the Civilization of And e s
India."
1891-92, p. 60, etc. Also Prof. (3801117m (or. 6 4.
PAN THEON,SAI N TS,
AND ass .
itself as dsfmworesfidci : and to all of these it gave characte risticforms . 11also incorporated most of the local deities had demonsof those new naticine it sought to convert . There is, however, asalready noted, reason for be lieving that many of the currentforms of Brahmanical gods were suggested to the B rahmans byantecedent Buddhist forms. And the images have come to be of
the most idolatrous kind, for the majority of the Lim a and
almost all the laity worship the image as a sort of fetish, holy initsel f and not merely as adiagram or symbol of the infinite or
unknown .
The Lamaist pantheon, thus derived from so many difiaentsources, is, as may be expected, extremely large and complex.I ndeed , so chaotic is its crowd that even the Lamas themselves donot appear to have reduced its members to any generally recogn izedorder, nor even to have attempted complete lists of their mo tleydeities . Though this is probably in part owing to many godsbeing taci tly tolerated without being specially recognized by themore orthodox Lamas.The nearest approach to a systeniatic list which I have seen, is
the Pekin Lima’s list so admirably translated by the late Mr.
Pander,1 but th is, as wel l as all the other extant lists, isdefective in many ways and on ly fragmentary.
The chief Tibetan treatises on the Lamaist pan theon accordingto my Lama informants, are
(a)Z’a-ln Ld-tsa-wa’s, The means of obtain ing The Hundred
Thi s is said to be the oldest fi the extant systematic worlts onn maistdeities and seems to date from about 1436 an , when Z’a-lu succeededto the great Pandit Atisa
’
s chair at Gi b-ldan Zhi lu Inch'en , “ the great trans lator,
”states that be translated is description
from one of the three great I ndian works by Pandit Bhavaakandaentitled Slokas on the means of obtaining (tutelary and other
deities). The term the hundred which occurs in the title of thisand the following treatises refers on ly to the chief divinities ; for the
total number described is much greater.
(b)Pi ri Lo-tsa-was“ The Hund precious Manifestations of Nari
thang . This work issuing from the great prom at Narthang near
Tashi-lhunpo is said to deal main ly, if not solely, with those emitted byZ
’
i lu, and is placed about the sixteenth century an.
1 Du Pantheon den n ew Hunk s , etc .
sGrubs—t'ub brgya-rtse.Sgrub
-t’
ub ts ’ig bc’ad, Skt . PSadd amaloha.
rin-’
byur°
1cNar—t'afi brgya-rtu .
at least at present, to give
a disorderly mob,but I have
arough general descriptiveglimpse into this chaotic
appears to be the order of
e divinities seem to fall under
including I ndian
godl ings,and genn .
at Leyden in
in B ritish H um
the cycle of re-births.
confined to the
The artists arebest idols in Lbw m , A
are clever workers in metal anlay-artists, but such i n
order to be duly efi mc ious as
capable of hearing and
mouse the image, and
heaven ready fashioned .
”
The images are executed in various ways : as stat ireliefs (sku)and medal lions, and as pictures (skn-t
’an 01
than the temple itself, the head ;
330 my Tacos ,1gs , .u w Gas
caityas , moulded of clay or dough with or without th
reli and corresponding to the db(1 1
stupas, and men tioned by Hiuen Tsiang
o r i g i n .
c louds , 11
Gun man Kiss or m Scorn .
Vuddhah .
liarity in medieaval I ndian Buddhist sculptures.
eighteen inches broad with red borders about a foot wide. And mcolours several of the auspicious symbols, the swastika, elephants’ tut]also the good. etc. , and the myst ic spell Bkyc -r.Called s hark'
s .
THE PAI N TI NGS. 331
The paintings are usually done on cloth,frescoes ‘ being mostly
W ed to the mural decoration of temples. The colours are verylently contrasted, owing to the free use of crudebut the general colour effect in the deep gloomwhen the paint ing is toned down by age, is often
is canvas or cotton—seldom si lk . I t is preparedby stretching it while damp over a wooden frame, to which the
margin of the cloth is stitched ; and its surface is then smearedo ver with a paste of lime and flour, to which alittle glue is sometimes added . On drying, its surface is rubbed smooth and slightly
polished by a stone, and the drawing is then outlined either byhand with acharcoal crayon, or, in the more technical subjects, bya stencil-plate consisting of asheet of paper in which the patternis rate d by pin-holes , through wh ich charcoal dust
'
is sifted .
lines are then painted in with Chinese ink, and the othercolours, which are usually crude pigments imported from Chinaor
I ndia. The colours are simply mixed.with hot thin glue, and as
th e picture is unvarnished , Lamaist paintings are especiallysubject to injury by damp .
On completion, the artist putsamin iature figure of himsel f in aco rner at the bottom in an adoring attitude. The painting is thencut out of its rough easel-frame, and it has borders sewn on to
it , consisting of strips of coloured si lk or brocade, and it is mounwdon rollers with brazen ends, somewhat after the manner of amapor aJapanese Kakcmono.
’ But it is not so elongated as the latter,nor is it so artistically mounted or finished .
The mounted Tibetan painting has a tricoloured cloth border ofred, yellow, and blue from within outwards, which is al leged torepresent the spectrum colours of the rainbow, which separatessacred objects from the material world . The outer border of blueis broader than the others, and broadest at its lowestborder, whereit is usually divided by a vertical patch of brocade embroideredwith the dragons of the sky .
A veil is usually added as aprotection against the grimy smoke
of incense, lamps and dust. The veil is of flimsy silk, often
“abs-t ic.Cf. W . Axnl nsox
’s Catalogue Japanese Pic tures ; New and Gu nners. I ndig. Ram ,
etc . , yet all are constructed, accoid ing to
there is no difiiculty in distinguishing a
Brahmaniml or aJain.
The forms of images difl'
er broadly, as regardsor mode of the image, the posture of the bodywise), and the attitudeof
signiawhich they bear, as signifying their functions.
The general type of Buddha's image is we ll- known .
of amendicant monk , without any ornaments and witlhair
, and it is also extended to most of the mythical B ris called the M imi or saint-type,l and it is usually 1
upon a lotus-flower, the symbol of divine birth.
Extrato this type, the three others most common an
I st. The M ild ” calm form (Z‘
i-wa’)or Bodhisai2nd.
“ The Angry” type (T o of the B owie
and Marat), or Storm-deity of Vedic times
3rd. The Fiercest ” fiend type (Drug-pa or J
a fiercer form of No. 2, and including th
tienda.
‘s
These latter two typesare confined mainly to Tantrik fwhich
, as with Tantrik Hinduism,gives each divinity a
treble nature with corresponding aspects. I n the quiethe deity is of the mild Bodhisat type ; in the active hAngry or Fiercest-fiend type. Thus the Bodhisat MaGod ofW isdom,
in h is ordinary aspect is a Mild deitjas TheFearful Thunderbolt ” Bha/im va-vaira), he is a
Tibeto-Sanskrit dictionaries give “Siva as well as Sauti as
equivalent of this word, so it may literally mean amild form of the si'w
[Pro-ho from the Slrt KM M anger.
0 Drags-paor Droyrgs
’rd.
s inGon -po—Skt, Nritha.
The Angry” type (T04 00) is terrible in
Tan Sn -nm r. DE VI .
T. , Lin -mo . sionally a fringe c
curls on th e for!
head, believed by some to represent coiled snakes. The female
as in the annexed figure,aexcept for their full breasts and th
absence of beards, do not difi'
er in appearance from the male!
Of. M formeasurements ol proport ions ot several of these immaTrilbcanmacburw teralso ot the fl indfi Bhairavaand li i li and their dm onm
oi fouowem tbe yam .
Alter i’ander.
pis ses pszrrss A ND Posrvass . 3
e nmodo of the
but the Tibetan style enumerates fory : ( l )the raw hide of an elephant, ashuman corpses as a lower garment, (3)Brahma's thread (ts
’aii -skud), 5 to 10)
noted, (11) Télak mark on forehead , of(Z
’
ag) on either side of mouth,and (13) ashes
over body.
The “ Fiercest Fiends—(Drag -
po and Grin-
pa) closely re
semble the above “ Angry Deities.
” They have usual ly chapletso f sk u l l s enc irc led bytongues of flames ; and they
tread upon writhing victimsand prostrate bodies.As regards the Pastures of
the images, the chief seden tpostures, and especially charac teristic of the several forms
of Buddha himself, and
secondarily of the celestialBuddhas and Bodhisats are
( l )“ The adamantine, uri
changeable, or fixed pose ”
(Shh ,Vajra (i)Polana
‘
)sedentin the wel l-known cross leggedB uddhaposture. The legs arelocked fi
g}?and the 30108 Si n s i s Manirm os .
directed upwards. Thisis the pose of
,
deepest meditation , hence it is also called , when the
hands he loosely in the lap, the Dhydaa or meditative mud ra.
”
(2)“The Bodhimt-pose ”
(Slit Salvo difi'
ers from N o. 1in
having the legs looser and un locked . The soles are scarcely seen. Thisis the pose of first emergence from meditation .
(3) The sub-active pose (Sh t . (P)N iyampalaaa) is emerged fart herfrom meditation . I t has the legs un locked, the left being quite under
the right, and the soles invisible.
rdo-rje'cky il
-druii . .aems-dpasky il drun. Skyil dkrur‘
i ch inand .
Viva Oxtu ruu. Ju ne (on Boom s).
or the wa l led
PAN THEON , SA IN TS, AND I MAM .
blue and black belong to fieme form though sometimes fighi
blue, as indicating the sky , means merely celestial. Generally the
godsarepictured white, goblins red, and the devils black, like thdrEuropean relative.The Buddhas and other divinities, as well as the superior
devils, are figured upon a lotus- flowa'
, a symbol of divinity.
The lotus-flower, on which the Buddhas and mild divin ities arefigured, is the red lotns (Ndwmbéum W m ); while the fiercedivinities, including frequently Avalokita, and all those demonswho are entitled to lotus-cush ions, should have a pinkish varietyof the wh ite lotus (Nympha’a occidenta), the petals of which aremuch notched or divided, so as to resemble somewhat the
Acanthus in Corinthian capitals . The blue lotus is the specialflower of Tara, but it is conven tionally represented by th e Lamasas difi
'
erent from the Utpal (Nymphwa3p ), as figured on the oppo
A remarkable feature of most Tantrik Buddhist images is thefrequent presence of a Buddha seated on the head of the image
n ew ariomTax Sm omtrmo J I NAS m Bunnnisr bract s.
”on ma‘Hun indn d
339
of I ndia was noted by Dr.his survey of B ihar ‘ at the beginning of
his time the subject has attracted only
White Lotus .
incidental notice of writers on I ndian Buddhist animages to be
that s
of some importance, I giveof a large series of Lamaistd descriptions of others ex
gZ’
onnu” Gupta, St
'
itari,and Bhavaskaudha.
the spiritual father of the
term them,
‘or the Buddhas
as they are called by the
the coming-BuddhaMaitreyahead , as indicating spiritual
but it is the latter
Consi xom ; Wat I nd ia Arch. 8.
Pentad Victor's. No one seems to have noticed thisthe word Jim for the ce lestial Buddhas . whom the
thmmh it is intereotiug in rm rd to h inhm in iu
English Name .
chisel-knifethunderboltcross -thunderbolt
(cac tus
ting gem
snare “
skull-cup0
is. thunder lt-dagger
1
; d k (1 Ch'
uo
°
19. sword 888Ral-ggi
n
dGrae taT
’
o-bamt’o-ba
irono
gosd
thigh-bone trumpet rKan-dun
conch -shell trumpetiron ochainskeleton-staffSee No. 1(s )
‘ See agures on previom pags.
"l‘
o rescue the lost or to h ind the opponents . A symbol ot ai
the pantheon .
form of
aid’er mknti.
”
in theirhave ione or other celebrated I ndian mo
I . Ts s Bananas.
the celestial and metaphysical , areall, with afew can
Buddha, as marking the chief epi som of h is Budh
of thwe “ the W itness attitude ”is in Tibet, as i
by giving to these images difi'
erent colon
and symbols . Almost all are sedent in thewellwknoiattitude of Buddha’s
THE B UDDHAS. 3
sometimes repre
shoulder bare, ex
lotus-dowers set upon a throne covered by amat ,“supions or other animals, as asort of heraldic shield . And
is sometimes surmounted by a framework hearing atits sides the figures ofa rampant lion trampling upon an elephant ,and surmounted by a water-lion,
” 7 topped by agmudao bird ast he centre-piece or keystone of the arch .
T. , S’akyat
’ub-pabc
’om-ldan ’
das.
This typical form of the Buddha is figured as at page 6 , butthe right hand should be in the pose ofAkshobhyaat page 336 . I t
represents SakyaMuni at the greatest epoch of his life, namely,under the Tree ofW isdom,
”at the instant of his attaining his
B uddhahood . He has the general characters of a Buddha as
already described . He has a golden complexion, with tonsuredindigo-coloured hair, and wears th e three robes of a religiousmendicant, without any ornaments . He sits in “ th e indestructiblepose , with right hand in witness attitude,
”and sometimes a
begging-bowl rests on h is lap. He is seated upon a cushion of
l Possessing“ the thirty beauties and the eighty secondary beauties . These
include alotus mark on each palmand sole.
The raggcd contour of sahya’
sm pped hair in his images is ascribed to his havingon his grcat renunciation cut ofl his tresses with his sword . The cut locks of hairwere carried to boom , where the gods enshrined them in the tomb of the Jewelled
Tran s”
(0m Grays ), which is still a regular object of worshipwith Burmese
3 UM Tib. , Ti ng-tor.
0 Skt, Condo . The peculiar flame-like process intended to represent a halo of
rays of light issuing from the crown, so common in Cey lon images. is not distinctlyrepresented by th e Tibetans , and at most by ajewel.a c oi
'
. Tib. , Tep bsb
1 Described by Him Tw o, Bas‘ m s lstion of Si Yin-Xi, ii.. p. we
the ground and instantly the old mother Earth , DharitriMata,8 appa ra riding upon a tortoise (symbolic o f t
bearing in her handa“pan ics” garland, and she addresses
saying,
“ I am your Witness,”—hence the name of t his :
Buddha, the “Barth-touching or W itness .
”T he legeq
to relate that the earth-spirit, wringing her hair, causeriver to issue therefrom, which swept away Maraand ITh is episode ofwringing the hair and the destruction of
his minions is frequently depicted in Burmese templescustom amongst the Burmese of pouring water on
the conclusion of a religious service is, I amBurmese monk, an appeal to th e earth-spirit to reme
bear witness to the part icular good deed when men haveit .
I n the larger images of this form of Buddha he is i
figured with h is two favourite disciples standing by his aputraon his right, and Maudgalyayanaon his left.This title of Bhagavdn , or The Victorious,
”is in 3
most frequently used of all Buddha’s titles, after Si kya1
Other recognized forms of Sakya’s image are
(a)Slkya in the four other sedent attitudes, and the statdying, or the socalled lion -postures .
(b) Jo-wo B in -
po—che, “ The Precious Lord,
"as a your
prince of sixteen .
(c) Vajrl san M uni (T’
ub-pa rdo-rje gdan
‘ Kuqawoc cym m idayVajri sana (T ., rdo-rje-gdan, pron. Dorje-dén).Cf. Ts rw n
’s M u Culture, i. , 8M ; ii. , 270.
0 w him-henn a D.,N 7).
(Sumedh -suggesti ve of Sir W . Raleigh’s gallantry to QueenEl izabeth under somewhat simi lar circumstances.Diparhkara
'
s image, which is figured in the Vajm eediba,’ is
lamps are set. This practice is evidently suggested by the
concrete rendering of his name as the burning lamp.
”
The Seven Buddhas are usually enumerated as :l . V ipasyin . , rNam touchmg
"and ‘
2. Silfh in gtorc
’
an); hands‘‘ best-bestowing
3. V isvabbu (T . , T’am-ch ’
ad-alryob) hands meditative ”
4. Krakumndra (T. , K’hor-wa-hjigs) hands pro tecting ”
and “ ior
5 . Kanah muni (T. , gSer hands “ preaching”and “ im
6 . Klsyapa (T.,
‘
Od-sruns)has his rigbt hand in“ best
and the left holds apiece of his robe resembling an animal’s ear see
on page fi). Ew h is dressed in the three mligious garmen ts, “in the unchangeable or adamantme
lgose, or nitnds .81
7 . SakyaMuni (T. , S’
i kya t’
ub-
pa)m e pmeaching attitude.
”
The ThreeHoly Ones”are se ldom, I fever, concretely represen ted
in Tibet by Buddha, Dharma, and Sangha; nor have I found sucha triad figured in I ndian Buddhism, though many writers havealleged the existence of them, without, however, bringing forwardany proofs. A triad of large images often occupies the centre ofthe Lamaist altar, the central one being usually the founder of theparticular sect to which the temple belongs, and the other twovarying with the whim of the local Lama.
THE csnss rm . annulus.
The ideal origin of the celestial Buddhas has already healreferred to in the chapter on doctrine. The five celestial Bud‘
dhas were invented in the earlier theistic stage of Buddh ism.
The first of the series seems to have been Amitabha, or the
Boundless Light,”a title somewhat analogous to the name of the
oldest of the mythical human Buddhas, “ the Luminous”
(Dipamkara). This metaphysical creation first appears in works about the
vama—darsin. Padma. Hi rada, Padmottara. Sumedhas . Sujita. Priya-darsin. Artha.
detain, Dharma-darsin. Siddhi rta. T iahya, Pushy; Vrpaeyin, Sikhism. Vist a-bis,K
rl
zumndn , Kanalw muni (or Konigamm ). and Ki syapa.
eon A s .
OW IAL BUDDHAS. 34
Buddhists when under the patronage of
s belonging to a race of sun-worshippers.by Eitel and others to be a form of the
he was made the spiritual father of the
uintupled , apparently to adapt him to the
of the five earthly Buddhas , the coming one and the fourpast
,as well as to the othermystical groups of five—the five
the five skwndhas , the five virtues,five card inal points
the centre makes the fifth . And each one of these five
1Buddhas wasmade to preside overaparticular direction , asdetailed . Images of th is series of Buddhas are found
amongst the lithic remains of Indiaabout the seventh century
I n th e more developed theory, tending towards monotheism, a
Fi rst Great Cause, under the title of the primordial or Adi-Buddha,is placed above these five celestial Buddhas as their spiritualfather and creator. And to this rank was promoted the first andc en tral one of themetaphys ical Buddhas, namely, Vairocana, The
Omni-present or his reflex Samautabhadra, The All Good .
These three series of Buddhas are arranged according to the
mystical theory of the three bodies of Buddha (Tri kdya)1
namely, (a) the Dham a-kdya, or law-body, which has beente rmed “
essential wisdom (Bodhi) and is self-existent and everlasting, and represented by Adi-Buddha, (b) Sambhoga-briga or
adorned body, or reflected wisdom, represented by the celestialJinas, and (c) Nm uirm-kdya, or changeable body , or practwalwisdom represented by Sakya Muni and the other humanB uddhas . Though in amore mystic sense Sakya M uni is con
sidered to he an incarnate aggregate of the reflected M adam of
all the five celestial Jinas .
But these five celestial Jinaswere latterly held to unitealsowithinthemselves both the forms ofmetaphysical bodies, both the Dharmakaya and the Sambhoga-kaya. Hence arose two series of their
Cf. lioness , ii. , 25 : Senn a, Em u.Hoadbfl poaim.
hold begging-bowls ; while the other is literally represen
adorned bodies” (Sambhoga-kaya) in the same pos tures
like k ingly Bodhisats.
“ the indestruc tible or adamantinee ouled") and AM
“ the boundless life,”instead of Akskobhya,
“ the immoi
and Amitdbha,“ the boundless light.” These alte rnative 1
however, it will be seen, empress very simi lar and almos t a;mous ideas.
Side by side with these developments arose the theory of ctBodhisat sons. The celestial Jinas absorbed in med itat
heaven could hold no contact with the sordid earth, so as agethe salvation and protection of mortal men and animals they esons, who, though celestial , were given active functions on th eA s in the other developmen ts, this new theory first and
firmly attached to those creations most intimately m ons terthe histo rical Buddha. His celestial father, Amitabha, evolwcelestial Bodhisat. Avalokita or Padma-pani, who still remai1most popular of all the celestial Bodhisats .
But the popular craving for creative functions in their gocin the Tantrik stage, to the al lotment of temale energies tocelestial Bodhisats. Thus Tara, the goddess of Mercy, was gi1
Avalokita. And the extreme Tan trik development under thecakrasystem award ed female energies also to each of the ccBuddhas, and even to the primordial {M i-Buddhahimself.Thus we have celestial Buddhas and Bodhisats and th eir i
energies. Of the celestial Buddhas there are the following 8
-( l) The primordial Buddha-
god, or EddaBuddha. (2)five celestial Victors (Jinn). (3) The adorned forms of
latter, like kingly Bodhisats . (4) The Tantrik forms withgies
, mostly demoniacal Buddhas. And from several of these
and other Buddhas .
l ln ite Anuttara-yogasection .
THE Fm : CE]
node orholdingName of the Jinn . I
(l ads-a.)
(‘
l-zx'
raAL. Teaching. or,
Tam ing theW heelof theLaw.
Dilamm-oakra.
’
EAST . Akshobin
i/a W
'
itness , Elephant‘
.Blue
(.M i-bskm 0
SOUTH . Ratnasambhnat Horse .
(Rin -eh'
en’hyux
'
i Vara.
lVEs'
T . Amitdblca Peacock .
(sNai'
i -liamthah
yas , or,-dpag
med).
Von'
rn. iddhi Bless ing of Fear
N .B .—Thc Sanskrit names are in italics and the Tibetan equivalents
1 I n magic-circles, however, the special form of the celestial Buddha2 This symbol is represented on the spec ia Tantrik vajra, and hell of tThis refers to the w itness episode of Ham’
s temptation, see page 344.
B eing in the teaching attitude, Vairocana Buddha is held to be (li t
lie is usually made an emanation from all of the celestial Jinas .
Female Refl ex (P B odhisat Reflex. or Earthly Refl ex. asSaiyhd—pmfi am Spiritual Sons . Buddha.
nayd ) or Energy . (Jmaput
90mm 2nd . Vajrqdhd t Samantabhadra Krakucandra
(nam-mkah (Kuntu-zan-
po). (’
K’
or-ba
dby ids-
p’
ug-me).
ra-sattva Losawi . K ( ma/caM um’
e-sems-dpa). (p’
yag-rdor).
Ma'
maki. Ratnapdni
(p’
ag-rin Cod-sm ile).
mitd yus Pdndard orSim Avalokita—the Scikya illunidpag
-med). (gos-dKar-mo). common title of (S
’akya-t’
ub-
pa).5
Padma-
pdei
(sbyan ras-zigs).
Tdra Visrapiini
(dam-ta’
lg-sgrol (p
’
ag nama).
ed occupies the centre.
Jr of the vajraand hell are the same as that of the Jina they symbolize.
es W isdom.
352 PAN THEON , SAI NTS, AND IMAQ fi .
of themild deity”type. Of these th e best kaowrl are Amitayus.
The Buddha of I nfinite or Eternal Life ,”Skit , Amittimu
or Apm'imitdyus ; Tib. , Ts
’
e dpag-med. He is, as figured st
pages 329 and 333, of the same form as his prototype AmitabhtBuddha, but he is adorned with the thirteen ornamen ts , and heholds on h is lap the vase of life-giving ambrosia.
Other forms of Amitayus are the four-handed wh ite A” the red
A. , the Kiug A. , TantracaryaA. , and Ras
The fol lowing two divinities , esoteric ao-called, are ac corded bythe Lamas the position of Buddhas, though they are Bodhisatrefiexes from or metamorphoses of Akshohhya, and th ey bothresemble in many ways their relative and probable promtyps
The Adamantine or I ndestructible-coo led .
"(Ska, VM
T . , rDorje C hi n)“He is fi 61, and holds a vajra and a bell. I n the
exoteric c ts he is cal ed “ the concealed lord”
bahi'
dag-
po). He
over the eastern q of thosecreatures whichabove noted, the established church regards this Buddha as a reflexfrom Si kyaMuni himself, it also views him as the presidingBuddha, analogous to the Adi-Buddha of the old sch ool. ‘
Some Tantrik forms of Amogha-siddha, etc ., are
Don-
yod z’
ags-
pa (PL ,
z’ags-pasna-ts ’ogadban~
po .
lc’
agr-kyu.
mch ’od-
pa’
i nor-bu.
Other forms of celestial Buddhas and Bodhisats arerDo ~ rjemi-k
'
rugs-
pa (PA . ,N o.
Vajradhi tu : rdor-dbyins (PAL , No.
SumsenaJma rGyalhadpa'bo’i-ade, etc , etc .
(See PA . p. 71for about thirty more), and cf. Bum dzod mi. p. 62, for“ the Secret Buddhas of the 30days .
N
n
gim fi so movm aiu saser; Hones“ Trim 300 . Pam .
o.
PAN THEON,sums , AND m ass.
placed outside the eentml shrine . The supphwng afier bowingand praying, rubs his fingerover the eye, ear, knee, orthe partien
lar part ot'
the image corresponding to the patlent'
s own afl'
ed ed
spot, and then applies the finger carrying thiahaflowed bonch tothe afi icted spot. The constant friction and mbbing of this mdr
worshipis rather detrimental to the features of the god.
This group of medical Buddhas is figured in Schlagintweit’s
1. Sans-rgyar man-
gy i bla Beduryx‘i
‘
Od-Kyi rg ahpo. or, King ot
baryl' light , the supreme physician Buddha.
”Like all of the series, he
is of Buddha~ lilce form, garb, and sedent attitude. H e is indigo
coloured ; his right hand ia in mch’og-sbyin and in hiapnlm he
holds tmmfiay fm iumm ). left hand is rn m’
n n »
63’
o a begging Bar-dw ya (ingl-s hone (X
Bu
‘
tgupg's
z’
kuahi in M ud zd-dm i, p. 26 ;
2. mNon-mk’
yen-rgyal
-
po is red in colour, with hands in moh ’
ogchyiaand mfim bz
’ag pose . Of. Pure , No . 141.
3. Ch’
os cgragr rgym ts’o'
id byam is red in colour, with fi nds inmch ’
o
gcbyin and milam
-bz'ng pose. Of. Pam , No. 140.
4. ya-nammed -mch ’
pal is light red in colour, with bo th handsin mham-bz
'
ag pose. Cf. w n. , N o. 139 .
5. gSerM-dri-med is yellowish-white in colour, with right hand in
ch’oa-‘ch’ad mudra, and hialel'
t in "mam-bi og pose. Cf. Pu tts , N o. 138.6 . Rin-ch’en -xla-wa
elf” cgm-dhyana) is yellow-red in colour ; h
'
n
right hand is in ch'or ’ ’
ad,and his left in mfiam-bahg pose. Of. Pu n ,
No. 137 .
brated Euro peans have come to be regarded as Buddhas .
“The
common dinner-plates of the Tibetans , when they use any , are of
tin , stamped in the centre with an efi gy of some European ce
lebrity . I n those which I examined I recognized the th ird Napoleon, the Prince and Princess of Wales, and Mr. Gladstone, all
supposed by the natives to represemt Buddhas of more or less
sanctity.
” l
I I . Bonmsu s (Claw s-nu ).
These are the supernatural Bodhisats, the active reflexes Fromthe relatively impassive celestial Buddhas . The human Bodhi.
mm , Supp. Papa", Royal soc
CELmTlAL BODHI SATS. 355
the order of
southern Buddhists
r lists, giving priorityMahayana created, the
om they havetitle of “ The
the analogousVishnu .
etc ., are given towards the end of the
might more natural ly have been placed beside
be loving one, the coming Buddha or BuddhByams-pa (pr. Jam-
pa or Chem-pa")
prince ,2and sitting on
teaching the law.
’ He
heaven . His image isseveral storeys
sweetp voiced, the god of
gured at page 12. T . ,
’
Ja/m
and seems apurelymetaphysical creationof his later namesakes amongst the
fourth or fifth centuries of our era, or
on is the d ispell ing of ignorance . He
bright sword of divine knowcarries in his left the bible of
t ranscendental Wisdom, the Prajfia-pammitfi , placed upon a lotusflower.“ He is the especial patron of astrology . I n keeping withhis pure chsa‘acte r he is strictly celibate , one of the few of the
Rig-summgon-
po, the Limaist Trimm'
. Of the mild. x’i-watype.
Cf; Pam, No. 151. Sec-vubruI-yfl'
Cf. Korm , ii . , 21.
356 PAN THEON ,SA I NTS, AND
Mahayanadeities who is allotted no female energy .
‘ He usuallysits , as in the figure, in the Buddhaatti tude. He is given seversl
other modes .
Most of the countries where northern Buddhism pre vails havetheir own special Mafijusri . Thus China has a quaai~ histo ricalMafijusr
'
i of about the fifth century A.D., located near the U-tai
Shan shrine ; and Nepalese Buddhism has another of the same
name as its tute lary saint . ’
VAJRAPm ,The wielder of the thunderbolt,
”a metamos
phosis of Jupite r (Ind as the spiritual son ofthe second ce lestialBuddha,Akshobhya. T . , p
’
yag-na-rdo-rje (pronouced chi na-dude
He is figured at page 13, and of the fierce fiend type, black or
dark blue in colour, and wields aVajra(mic -47'
s)in his uplifted righthand
,while in his left he holds ahell or snare or othe r implement
according to his varying titles , of which there are fifteen or more. ‘
Hinen Tsiang mentions his worship in India in the seventhcentury A.D.
5
AVALOKI TA (or Avalokitcsvam or Mahdlmruaa),“ The keen
seeing lord , the great pitier and lord of mercy.
” T. spyan-ras
gzigs (pr. Chm-rd as), T'ugs-rje-eh
’
en -
po.
His origin and various forms I have described in some detailelsewhere.
“ The spiritual son of the celestial BuddhaAmi tabha,he is the most powerful and popular of all the Bodhisats, and theone which the Dalai Lamas pretend to be the incarnation of.
Other forms of this deity are Fatima-prim, the Lotus-handedKhasampd/ai, Sio
’
thmmda (T sen-
ge- sgra), the Roaring Lion,
Hala-hala, Arya-pala (“Aryabolo etc .
Avalokita, being a purely mythological creation , is se ldom likeBuddha represented as amere man , but is invested usual ly withmonstrous and supernatural forms and attributes. The earhw
I ndian images of Avalokita yet found by me, dating to about the
1 Though the Prajni must be somewhat of this character.
Ct. Arched . W. I nd .. 9, xxvi . . l8. PA . . No. 145.
mam-war. or heavenly father of the Hindus, becomes “Jupiter”01m m“
piter"of the Romanaand “ Zeus
”of the Greeks .
Cf. for more common form, Arch. W. I ad . , 9, m ii . , 28, and Pa , 84, 146, 109.170. 171.
Baaa’s trans . ii.
0 1806, p. 51, ctmp, where twenty -two forms are described.
358
perceive distress,oarries with it ahelping hand—altogether amanpoetic symbolism. Of this type the re are many modes, difi et ingmainly m colour and degrees offierceness .
The other supernatural male Bodh isats ' are not so commonlymet with . The chief are
SAMANTABBADRA, The all good .
”T., Kuntu-haampo.
He is figured at page lt’w d is the son of the celeetial Buddha
Vairocana, and is to be distinguished from the Kdi-Buddha of the
same name. He 13 of the “mild ” type, and usually moun ted on
an elephant, and he is frequently associated with'as
attendant on Buddha.
Ksum c sasna, The matrix of the
T . , Se-yi sfiify po.
Elsisagafrbha, The matrix of the sky .
”
T. , Nam-k’ahih in-
po.
’
T . , n ib-
pa rnam sel.‘
(‘
PJfidmagwru), Master of di vine foreknowledge.
7
T. , Ye-s’
es bla-ma.
Prabhdksbu), The crown of light .8
T ’
Od-ky i-tog.
T . , sMon-lam blo-gros .
’
Sci/ntondra, The foundation of power.”
T dbAn-
po z’
i.
FEMALE BODH ISATS.
The chief and most active of the supernatural femaleor energies are Taraand Marici' .TARA, The saviour, or deliverer. T. , n oLma (pr . 06m ).She is the consort of Avalolrita, who is now held to be incarnate
in the Dalai Limas , and she is the most popular deity in Tibet.
am ths Jspanese B-tzs Dad-druid ). 127 . The form figmed which is generallylike that in Limaim is entitled Samantabhadrs Yama. CL also W. Asm aosr
‘
qs au
p. 81. No. 57.
Cf . Pawn , No. 152and No. 55. The Japanese call him Fugen.
Fig . Pm "No. 148 .8 Fig . Pm . , No . ”56 .
Fig . Pasta . No. 149. Fig . Pawn , No. m0 Itig . Pu n . No . 154. Fig . Pasta, No. 155.
to Fig . Pm ” No. 156 .
TZRZ, THE SA VI OURESS. 359
green Trirfi . T . , n ol-ma ljan-k’
u—pronounced Bdl-t g.
is represented (see the figure)as acomely and bejewelledlady with uncovered head, and of a green complexion,on alotus, with her
The white Tdrci . Ts gB ol-ma dhar -po—orn ol-dkar (pr. Do-kar).She is figured (see p. 23)
as an adorned Indian ladyw ith a white complemion ,
seated Buddha- like , and
th e left hand holding a
She has seven eyes, the
the forehead , in additionto the ordinary facial pair
,
and also one in each
palm and on each sole .
Hence she is called The
seven-eyed white Tara.
”
She is be lieved by the Mongols to be incarnate in the White Czar.Trim
“
. with the frmvnim brows—Bhrikuti Tara. T. , kKo-gfier
gyo-ba-hi n oLma (pronounced T
’
o-nyer-chitu).
1 Or in Japanese Km -w u, atrans lation of Araloh ta.
3 For note on Tara’s origin, see my art icle in 1m pp. 63, etc .
l'or detailed description of twentyo sevcn forms, see we.
laity . She correspond s to the goddessheaven (Kwan-yfim)
‘of the Chinese, and
in biblical mythology (see the headinghas several analogies with “ the Virgin
in origin and form.
is “ the green Tara,
”and much less
is almost confined tof which the names of
he people, are seldom
most energetic .Of the Bodhimts, those mt
lokita and Mairiusri, the dem<The demon -kings, however,
repulsive monsters of the typemorbid creations of the late r Tfiendish metamorphoses of thi
those demon -kings, who belo'
Lamaist Tantrism—the Arm!even more malignant than herThere are several of these f
of the fiercest fiend type alrwgeneral appearance . But ane]
tutelary-demon, whom it believ
Thus the established church,
Vajra-bhairava, though several lbhnraand Gubyakalaas their 1Vu aA-naumvs , or The F
’j igs-hyed). See figure on oppThis is a form of Sivaas the
namely, as Yamtintalaa. Yet wit
hideous creature is believed to bmerciful Avalokita. H is appenhis picture here attached .
‘lE
lowest central one is that of a
numerable, the former carryingupon the enemies of the establI t will be noticed that these
I As in tbe eype sh o ol thc “ h nchan
You-, und
0
‘ AM e m No. Ol, which see tor l
TUTELAR Y-DE'
.MONb. 3
tlxe chief of happinm also called dpal.
the ama.
"
underbelt .
2 z vely. Othem are (Kye
VM RA-m lRAVA.
(N ew; flood ores tablished church. )
t’
wdfifi t ‘ l"
(M W t’
Od-pa), Y ima (gfiiD ' rje)ymum spanal description .
I V. Dsrss nsas or res Fu rs .
etc. , Dharmapdla T . , Ch'
os-elryon.
These are the demon-generals or commanders-in-chief whoexecute the will of the tutelaries—the demon-kings. I n appear
moted to the position of defenders of the faith.
Of those of
The horse-necked Sht .,Hagagrixva
pron. Tant-din .
He is figured
ys‘in-rjags’
ed,a
and held to be
(General tutelary orambushed church . ) maternpsychosis
“ THE GODDESS or The queen of th
Lita-mo (or pal-ldan Sli t", Devialso, in Tibetan, dMagzor rgyal-mo.
This great she-devil, l ike her prototype
loose the demons of disease, andtioned, and only then with batedThe great queen —Maha-ran i.She is figured, as at page
01. Pa, No. 166. 167, 168, 213.
Cf. Crum nu nt’
s Bannock to Japan . Pam , No. 174.
Ct. Pu ma,No. 212.
AfterPan za, No. 148 . Of. Scam . 112.
are described and figured by Pander. ‘
heavens and are figured in many of the magic-cmbeautiful aspect and with the following characters
Ldayd (T . , aGeg-mo-ma), of white complexion , h e
and in acoquettish attitude.
2. Mala . ,Prenbaoma), of yellow colour
,holding
3. 0m yLuma), of red colour, holding ss ly
7 . Dipa . , cNah-
gsal-ma), of red colour, holding a law
8 . Ga (T . , Dri-ch’
a-ma), of green colour, holding
V . (3oa s AND ANGELS.
These Dii mifnorcsand Hind i
“
: mythology , degraded to this low rank
their inclusion within the wheel ofmetempsycho-sis, a
leading lives only partially devoted to Buddhistmorality of these gods is, general ly, of a higher orc
'
counterparts in the Greek or Roman mythology .
Co llectively they are called The eight classes,”a
subordinate to the tute lary-fiends and their generalsorder of thei r rank , are thus enumerated”
l . The Gods —Skt Deva : T.,Lha.
2. Serpent-demigods (mermaids)—N (igd kLu.
”a m our-J . ”
GODLI NGS AND ANGELS. 367
5. Ti tans—Am e Lhapma-yiu.
7. Celestial mus icians—Emm a : Mi-'
am-c’
i.
8. lTo-’bye—ch ’en-po.
The Gone are the thirty-three Vedic gods, which have already
of the “ mild deity” type, on
The chief n are made regents orprotectoraof
though in the later legends they have delegatedthese duties to subordinates, the “ kings of the quarters see
The great Indra(Jupiter, T e ya-byin), on the east.
T. , Ch’
u on the west .Kuverii (Vulcan
'
, T . , gNod-sby in), on the north.
The remainder of the ten directions are thus apportionedthe hrs -god ; T. , Me-lha), or Soma the
(the goblin ; T. , St in -
po).
(the storm-god T. , rLun-lha).
dhAng-ldau).
i T"08W W )
ly , I ndra and B rahma,
g the vase of life-giving ambrosia. The
called K'
yab-jug .
the Hindfi Pluto, the judge of the deadpsychosis
, is the most dreaded of these
Cunningham withapplied to Vulcan .
realm. His special emblem is a bull ; thus the
demon Vaj ra-bhairava, by having vanquished therepresented with the bad of a bul l under the titleor the conqueror of Yama.
”
The most favourite of the godlings is
conqueror of snak
of thekindsaerial, causing winds to blow and rain to hil learthly , marking out the courses of the ri
The Nagas are usually given ththe bowels of the earth ,while in their characte
often associated with the
mode Jambhala. I ndeed,“ Dai Koko of the Japanchancellor of the excheque
rats as symbols
Cf. also Bm ’s Calm , 417.
regarding Nigas, cf. ug h -Saba. tranal. by Prof. Cup : Bu t}. Oats-ta, 60. etc ; Scaran rxrr
's trans . of the
o! Ni gakings and commoners, 1894.
370
Tax Ran Goo or Wm ‘m .
ship,as it towers h igh abother object in the country, and is the first to receiveof the rising sun and the last to part with the starv ed
chinjrmga2 lite ral ly means the five repositories or ledggreat snows,” and is physical ly descriptive of its five pa
name having been giving by the adjoining Tibetans of Te
also worsh ipped the mountain . But the Sikhim saint, l
Ch'enho, gave the nameamyth ological meaning,and the n
was made to become merely the habitation of the god
name, and the five repositories became real storeo hous
god’s treasure . The peak which is most conspicuously gthe rising sun is the treasury of gold ; the peak which re
cold grey shade is the silver treasury, and the other peak:
l Tile-rib rnc'
ed-lna. They are higher in rank than the fl awProperly Kan
-ch’
w mdsoddna.
stores of gems and grain and holy books . This idea of treasurenaturally led to the god being physically represented somewhatafter the style of the god of wealth ,
”as figured on the Opposite
page . He is of ared colour, clad in armour, and carries a bannerof victo ry, and is mounted on awhite lion . He is on the wholea good-natured god , but rather impassive, and is therefore lessworshipped than the more actively mal ignant deities.
The four greatest deified mountains of Tibet are alleged to beT
'
an-lhaon the north, Ha-bo-n -bzan or gNod-sby in
-
gah-bzaon
the west, Yar-lba z’
an-
po on the east, and sKu-la k’
a-ri on the
south ; but mount Everest, called by the Tibetans Lap-c’
i-gan,is not included here .
The twelve furies cal led Tam-ma. have already been referredto and figured in connection with St . Padma-sambhava’s visit .They are divided into the three groups of the four great she
devils,the four great injurers, and the four great medicine
females,1 of which the last are relatively mild, though all areplaced under the control of Ekajati, afiendess of the I ndian Kalitype, who rides on the thunder-clouds.
The deified ghosts of heroes and defeated rivals are picturedusually ofanthropomorphic form, and clad in Tibetan style
, as for
example , “ The holy rDorje Legs-pa,” figured at page 26 , and
others at page 385 . Though some are pictured of monstrousaspect , and of the fiercest-fiend type al ready described , as forinstance , Pe-har,
’the especial patron of the sorcerers of the
established church .
Pe-har is a fiend of the king class, and seems to be an
indigenous deified-hero,though European writers identify him with
the somewhat similarly named I ndian god, Veda (Chinese wei-to),who is regularly invoked by the Chinese Buddhists formonasticsupplies and as protector of monasteries —Vilutr ; hence , it isbelieved, corrupted into Pe-har), and chief of the army of the fourguardian kings of the quarters.
V I I . LOCAL Gone AND Gasu.
The truly “ local gods ” or Gcnii loci, the foundation owners
bdud-mo ch’en-mo bchi, gh od-sby in ch’en , etc ; sman -mo ch'en, etc .
See his figure in Sen som wn '
r’s A tlas.
Raven’s N ew in i bb h
'
ouc-R i ; Enn is , Chin. M L , 8m m, 1882,
page 67
0 (gm-bang).
u s‘z
ing to propitiate the spirit.
withThe low l demon of the O hill nearand the raidence of the i Lama, isThe one at Darjiling is o referred to at
T HOUSE-GOD»
The House-god of the Ti betans seems to
“ Kitchen-
god”
(Tm -kfiin) of thbe of Taoist origin, but adopted intheon ‘ as a presiding divinity of the monastic diet .has much in common with the u of the MongolThe Tibetan House-god, as shown in his figure at
1 Ent ries, Chin . Budd/i., 207. His ofi cial birthday is the twenty -{msixth month.
Mongol writer, quoted by Yuleto greawn ex tent the old cue
ms the months or the fetishes,md ff
egress, such as by a window or otherwise , and there be
ecessity for the passage ofabride, bridegroom , or corpse,
images ofahorse and ayak must be made with wheaten
fiour, and on each of them is placed some skin and hair of each of
the animals represented . Tea and beer are then ofiered to ths
god, who is inviwd to sit on the images thus provided it!him. The door is then unhinged and carried outside, and the
When he is at the kitchen fire, no part of the hearth can be re
moved ormended, and no corpse may be placed there, nor mustany marriage then take place. And should any visitor arrive, hemust be screened 06 from the fireplace by ablanket, and a scripture (the ch’Os-mgs-kh ri read to avert his wrath .
When he is in the verandah he gives very little trouble. Onlyat that time no one may whitewash or repair the outside of the
house.
And as a general precautionary measure once every year, andat extra times, whenever any suspicion arises that the god mayhave been slighted or is ofi
'
ended , it is necessary to get th e Lamasto propitiate him by doing “ The water sacrifice for the eightinjurers.
”
VI I I . PERSONAL GODS or Fami liars.”
These are comparable to the (la/imm or famih-ar-epirits of the
Greeks. But in Tibet the body of each individual is beset by anumber of personal sprites. ‘
Each Tibetan carries the following familiar spirits extrato the twoBuddhist angels, good and bad , which sit upon the right and leftshoulder respectively and prompt to good deeds or to sins, name ly,
Cf. my Ldmaias in Sikkim.
BODILY OR PERSONAL GODS. 3
ma, z’
an, do , or enemy (d efeating) god , vulgarly cal ledThis enemy-god sits on the right shoulder of every
Worship of the t a secures long life and defence against
ac cident ; by worshipping the dw iha. enemies are overcome .
W orship of the ma-lha. and sh it-Uta procures physical strengthworship of the yul
—lha glory and dominion , and of the nor-Uta
The greatest of these gods is the Enemy (d efeat ing)god, asortof Hercules, who resembles in many ways the war-god of the
Chinese—Kwan-te, an apotheos ized hero—though the Lamasendeavour to identify h im with the Buddhist Mars , the god of
passion . As seen from h is figure, in the upper compartment ofthe Wheel of Life at page 102, he is of nu- I ndian aspect
He is of a white colour clad in golden mail and flying on awhitehorse through the clouds . I n h is uplifted right hand he holds awhipw ith three knots and in his left hand a spear with a stream of the
five-coloured silks. The blade of the s r is blue, bordered by flames,and at its base the two divine eyes, an below the blade is aring ofyak
hair-briatle . H is bowaheath is of a leopard hide and his quiver oftiger skin . A sword is thrust in to his waist-belt, and from eachshoulder springs a lion and a tiger. The mirror of fore-knowledge issuspended from his neck . H e is accompanied by a black dog, a blackbear, and aman-monkey ; and birds circle around his head .
Each class of these local and personal gods has its parti cularseason for popular worship, thus
The Earth-
gods (sa-gz’i mi rig
»
gi lha)are worshipped especially in the
spring.
The Ancestral gods (emra z’an ch’un-
gi lha)are worshipped in the
summer season .
The three Uppergod: (stod-sum pahi lbs ) in the autumn ; andThe royal Ancestor of the Tibetan or Sikkim Icing (cton mi-nag-
gi lha)the winter. The first king of M i-nag in eastern Tibet was a son of
Th i-Sron Detsan , and the Sikhim king is alleged to be of the sameancestry .
I t is beyond the scope of our present subject to refer to the
heterodox duties ofthe aboriginal or Boa-paorder. But it may be
stated that this latter religion having existed for centuries side byside with the more favoured Lamaism, it has now come to modelits deities generally on the Buddhist pattern . A reference to one
of the Biin gods, namely, the Red-Tiger devil , wil l be found inth e chapter on the mystic play .
the latter and, in keeping with the laterLianne, they are usually surrounded by acalled former births .
Of the I ndian sain ts the chief are
I . Tns Ta am vmcm m or
The highest of these is the model pair,”
Maugdalayana, the rightgeneral ly representedbowl and alarm-staff,Sakya, Muni. ‘ Afte r tpresident of the first council and the first patrim
Sabbati , and Buddha’
s cousin and favourite attendant,
11. Tue SIXTEEN STHA or Chief Apost les or I!
T . , gNas-brtan The Steadfast Holders (of the D oe
These are called by the Chinese and JapaneseRahan Sht . ,
Arhat), or Loban.
”
Several of them lived after Buddha’s day ; and latterisaints were added to th e list, namely, Dharmatrfitaandbringing the number up to eighteen. Other conventiof Arhats are the 108 , 500, etc .
2
Each of these Sthavim or Arh ats is figured in afinand each has his distinctive symbol or badge, like our
Mark with alion, Luke with abook , etc .
The descriptive list of these sixteen Stkav'im is briefi
l . Angira-ja (T . , Yan-lag
’byun),“ the limb-born .
”H
censor and cow tail fly -whisk fan . H e wen t as misdmagy wmountains around Manasrovara lake (Ja son , D . , 1
Kailia(Scars? Lebevulu).2. Ajita (T . ,
Ma-p’
am-
pa),“ the unconquered.
” Hal
1Cf . Osoru'
s 48 : Raj. Lal Mum ’s trans . Lalita l
’o
’
d , 10.
For descriptions of many of these see Ti tu s /irat e mom-ow , an
I nd. Budd” trans . by Schiefner ; also ErrBL’
s Haadbk"and Pam'
s Pu
l'or their figures and some details of. Pw nm '
s Paul/t. (lot. oil), pp. 8
378
the four kings of the universe.
I I I . Oran m u mSam-m.
The other I ndian mints of the Mahayana schoolworshipped by the Limes are
(zla-wa-grags); and the more modern Santa-mksh itaand lDipamkara. Figures ofmost of these have already beenm
IV . Tax-rant “(n u n-Plum
T.
’Grub-t’ob ch ’en or grub-c’hen (Slit , Siddlla or MM
Th is degraded class of I ndian Buddhist priest (see figur
page 16) 18 most popular with the Lamas . They are c redi tedsupernatural powers, by being in league with the demons .
are usually figured with long un tonsured locks, and almost atThe chief of these I ndian priests is St. Padmaw nhm a
founder of Lamaism. Others are
Savari (Sappapri-na), Rahulabhadraor
dare (Ln-i-pa), Lalita-vaj l'a, Kl'ifihfl cia‘in
pa) and more modern TelOpaor Tilaanapparently named after the I ndian monaste ries of Tiladaand N ell
St . Padma'sambhava receives more active worship than a:
the others. I ndeed, he is deified . He ismost commonly worsh iin the form shown in the centre of the plate on page 24 . H I
dressed as anative of Udyana, holding a thunderbolt in his l
Ct . Pusan , Pam , p. 89 .
Pand a 9? 47 . etc . These first four, cf. Jnu xx'
s Hr'
ueaTim :
4'Form e detalll and figm'eaace Pumas ,
TM RI K SAIN TS—ST. PADMA . 3
hand and askull of blood in his left, and carrying in his left arm
pit the trident of the king of death . The top of this tridenttransfixes a freshly decapitated human head , a wizened head,and a skull . And the saint is attended by h is two wives ,ofl ’ering him libations of blood and wine in
'
skull-bowls,wh ile
before him are set offerings of portions of human corpses.
He is given seven other forms, wild or demoniacal , which areshown surrounding him in that picture.
These, his eight forms, together with their usual paraph rase,
I .—Gtm1 Pddma Jungmi ,
‘ Born of a lotus for the happiness ofthe three worlds, the cen tral figure in the plate.
I l a- _ GW Pddm m mbhava, Saviour by the religious doctrine.
”
I I I —Gum Pddma Gyélpo, The king of the three collections of
TripitakaThe Don
'
s or diamond comforter of allThe enlightening sun of darkum .
V I .—Gum S
’
akyaSea-ye, The second Sakya—the lion,” who doesthe work of eight sages .
V I L—Gm-u Softy-
go dd dok,‘ The propagator of religion in the six
worlds—with the roaring lion ’
s voice .
"
V I I I .—Gum Ell-ten Ch’og-Se,
‘ “ The conveyor of knowledge to all
worlds .
"
These paraphrases it will be noted are mostly fanciful , and not justified by the title itself.
As he is the founder of Lamaism, and of such prominence in thesystem, I give here asketch of his legendary historyThe Guru’s ao-called history, th ough largely interwoven with
supernatural fantasies is worth abstracting,6not on ly for the
bio-ldan md ’
y -Smd ( or ? Srid ).The account here given is abstracted from the following Tibetan works, all of
which are of the fictitious revelation order, and o ften confl icting , but dating, prob
ably , to about six or seven hundred years ago, namely : Padaia-blnalt-t’
an (or“ Th e
displayed Commands of the Lotus Thea-m grew’
p'
m (or“ The Golden
Rosary of Displayed-letters Tkas'-
y ig~sd¢ -la(or
“ The Five Classes of Display ed
letters and a Lepcha vers ion. entitled Tachi St u, or“ History of t he Glorious
One,"written by the Sikhim king Gyur
-mei Nami-gyal), who, about two centuries
ago, invented the so-called Lepcha characters by modifying the Tibetan and Bengali
Tibet. The story
grimage, sacred to this deified
the sacred lake of that coun try.
That same night the king dmamt adreamt that a golden thunderbolt hadbody shone like the sun . i n the morning
Then the king, whoselake
,and
, embarking infinds on the pure bosomon whose petals sits a
answer : My Father I know I come in accordance with the pmof the great Si kyaMani, who said : Twelve hundred aft
in the north-east of the U rgyan coun try, in the pure of Kt
person more famed thanmyself wil l be born fromalotua, and bo las Padmm mbhava, or the Lotus-born,
"and he shall be th e u
of my esoteric Mantra-doctrine, and shal l deliver all beingsmisery.
’
On this the king and his subjects acknowledge the supem
mans-ldan .
Th is is the form found in the text , while another M8 . gives W :
Tibetan translat ion also given isM am -‘
byer-ldan, or“The Eyelet Wealthj
which could give an lndian form of Andbm -basuti .
TrigAlso an epithet of Bri hma.
attributed to him is thus related : A th irst one day he seekan nfi e
Guru arrests the sun’
s career, and plagues the country w ith full estlight for seven days . The wine seller, now in despair, wipes cd‘
that
debt, when welcome night revisits the sleepy world .
The leadin details of his defeat of the local devils of Tibet aregiven in the ootnote .
l
1When the Guru, after passing thmugh NepaLreach ed arm ies enemy“(dn Aa) of Z
’
as -s’
m , named Dram as , tried to destroy him by w lib
batsmen two mountains, but he avercame her by his irdsé‘powa od‘
soaringh It !
sky . He then received her submission and her promise to become a guardian s!
Lamaism under the rellgious name ol rbo-vjc oye-bw na.
place showered thunderbolts upon him, without, however, harming him . The Gun
retaliated by melting her snow-dwelling into a lake ; and the disom fi ted fury “into the lake Tas -dpalm o—dyal, which the Guru then caused to beih But wher flesh boiled ofl her bones, stfl l she did not emerge : so the 0um thmw in hil
thunderbolt, piercing her right eye . Then came she forth and offered up to m bu
life-essence, and was thereon named Gem -ud rbo‘rju fm ot mSnow-white. I'leshless, One-eyed Ogress of the Vajta.
"
The cod es Tau-m Farina—Then the Guru marched onward, and reached Umm ean where the twelve bdauvm (see figum page 27)furies hut led thunM u
him, and tried to crush him between mountains ; but the Guru evaded than byflying into the sky ,and with his pointing
'nnger”charmed their thundm into
cinders . And by his pointing onnger he cast the hills and mountains upon their snmdwellings. Thereupon the twelve bu s -ma, with all their retinas thwartedand sub
dued , offen d him theirmem os, and so were brought under his control.Dau-c
'
m Dor-hga—Then the Guru, pushing onward. reached the fort of 0m
“ the iron“ the !etter
transfiormed himsell into ayoung boy dresn d in wsilk who odered up to the tmm his life-essence ; and so thh adveuu y wu subo
theGm chc led “ flwwheeld hre"with hispoinfi og
and melted the snewy mountains like butter belorc a red hot iron. Then thc d iree
Tb Black Denim—Th en th e Guru. going onward , m u ms-” u mt ere he opened d ie magic cimle m fl umb of fl w fi ve yw hes (of theBuddhas) for seven h ymal‘ter which all the commanden of the hoct ol bDed-Dw il
M —M tbe Gmn went mme wmmy d gw rh m’
t em he
Mao-o, ae—M he mbjected all the l m and bSc-o of CA'e-bo-n’
and Kin-eat,and goinn ZI-nmin the province of Tash he suhjeeted all imam And geing
going to Bu-bwm be mbjecved sn the
‘
dn oi
gLo-bor, be subjected all the nine layman-spas .
at Flo-am u where he brought him under subjeotion:
fiend-to p iard one apiece. With this he complewd th e smmalignant dev ils of
'
l‘
ibet.
towards cred-lea. At that time W W W -pa sent in
kin-da with aletterand three goldc silhsn clothes, h
where themin isterofl’ered thepresents to the Guru. At that tilno water or teawas at hand, so the (}um touched tbe roci
whenoewater sprung welling out ; which he told the minimRenee that place is called to this day gz’oa-paJ-lba-d '
e or“1
vessel.
rgyal-po, who received him with honour and welcome . Row ti
h is own supernatural origin and the king’
s carnal birth , expsci
h im, so remained standing . But the king thought, I am t
headed men of Tibet so the Guru must first salute me.
"
pm sed by mesemoughmme fim mh ud how mmngh tmat BW K ’a-M stupa in Nepal (see p. 315) in former-1
tire darted forth from his nager-tips.and catching the dress 01And s t the same timeagreat thunderwas heard in the sky , folloM the king and anhis ministers in terrorprostrated themu
men the Gum spohe saying,“ As apenance for not hav ing
erect five stone new .
"These the king immediately M d,
i ns and exist uptill the present day .
Gamma
SACRED SYM BOLS CHARMS.
ST re ligions of the present day teem withwhich is woven so closely into the texture of the
creeds that it is customary to excuse its presence byalleging that it is impossible to convey to the people
spiritual truths except in material forms. Yet we have only tolook at Muhammadan ism, one of the great religions of the world ,and still actively advancing, to see that it appeals successfully tothe most uneducated and fanatical people, although it is practical ly devoid of symbolism, and its sanctuary is a severely emptybui lding, wholly unadomed with images or pictures . People,however, who are endowed with artistic sense, tend to clothe theirrel igion with symbolism.
Q Q‘2.
signs or diagrams, or pictures of aninmis, mythological or othe E
wise, or of plants and inanimate objects ; and in Tibet they arevery widely met with . They are painted or carved on houses aod
personal ornamen ts, trinkets , charms , etc .
on ly are of Tibetan origin . Thesec rude kind, like the mbum commonuse of the illiterate.
I n this place, also, we can most
of the
special uses. The red lotussymbols ; the white lotus isTara; and when ademon ispinkish variety of the whiteor divided .
THE THREE GEMS
group, which is usually surrounded by flames .
3.
to sleep, and attends him with tbe constancy of a slave.
4. The gem of aMinister,‘ who re-
gulatea th e bminees of the
M utan t
131: m
symbol of universal sovereignty the'
Buddhist kings of BurmaandSiam borrowed from I ndian Buddhism. I t seems to be Indra’selephant Airavata.
‘
6. The Horse.
Is I t seems to symbolize the hm e-chariot of the
sun, implying a realm over which the sun never sets, as well asthe celestial Feynman-steed ,
0 which carries its rider wherever thelatter wishes. 7
7 . The gem ofaGeneral,s who conquers all enemies.
81m, S n} T. , Ti na-M .
8 81m, (P)M 0l’ ”W m ; T ., bLon-po.
0 Sli t , Hai ti ; Tw y la-pa.
0 Thin elephant iafrequently represented as aminiature bmnae omament ormstand on the IAmaist altar. Mr. macaw”)w looad elephant with aixman caat in sfl verpbmm inweat n Sm -ch’uan. I l ia
otartintic merit and carries on its bach in place d a howdah, a M m fl n
THE SEVEN PRECI OUS TH I N GS. 3
And to these the Lamas add an eighth , namely, the Vase,‘ for
storing all the hidden riches of the three regions of life.
THE SEVEN (ROYAL) BADGES.
”
1. The precious House (palace). (Kan-sen
2. royal Bobes (G683. Boots (embroidered). (Lham4. Elephant’s task. (Len-ch’en ch’em5 . Queen
'
s earring. (Tsunmo na-ia6.
7 .
The above list seems somewhat confused with The seven world
Tu slrs WORLD-g i m me Gama
ravishing Gems here figured)
THE SEVEN PERSONAL GEMS.‘
l . The Sword- °
e
2. The Snake iNdyafl kin jewel. I t is ten miles long by five broad ;water cannot wet it, nor the wind shake it ; it warms in the coldweather and cools in the hot ; and shines brighter than the moon .
3. The Palace-jewel.4. The Garden-jewel .5. The Robes6. The Bed-jewel .7 . The Shoe-jewel. Conveys the wearer one hundred miles without
fatigue and across water without wetting the feet.
fl in -yaw rimpo-ch’e, namely , ksara, conch-shell curd, king's earring , queen’s
earring. jewelled Barnum -eyed gem, and th e eight-limbed coral. Another enumebation gives Padmaraga. indu uila, baidurya. margad. vajra, pearl. and coral.
No-vu i rio~poch’e snabdun.
l . Ornamental cushion or throne.2. Umbrella.
30
4.5
and on innumerable articles, lay and cleri
Cl . Csoau‘
aAm. p. 76 : Jamm i e: D iet , p. 454.
A lida-M agd a1T., bkrv s‘i rtagsobrg ad .
8 . The whi
white turnip
Tar Fm Sensuous Qua rries}
These are figured at page 297 .
adaptation of the Hindu “eight
namely, a grand house, a bed,perfumes, areca-nut and betel.
l . Pleasing form (Rape). 4.
2. Sound (Sapta). 5.
3. Perfumes
Distinctly Chinese in origin are the Trigrams and the
symbolic animals .
The TRIGRAMS are especial ly used in astrology , and
scribed in the ‘
cl
that sulfiectm 1
based upon t
Ky” whm tw
cal a on o
'
lt’n t (C l Ron-n o lines, in a circlw
Trueun is.
tadpol e- lilt e 5
represent, as in the doctrine of the Magi, the two First C:great principles, or contrary influences (Yi n + Yamg)
8kt .. Edm und , T . ,
'
dod-yofu .
Dvnom'tl a, La W u. etc. , d ammit“.
TRI GRAMS AND DRAGONS. 3
ligh t and darkness, good and evil, male and
cold, movement and repose, and so on.
The circular diagram 1 is divided by the Lamas, like the
Japanese, into three segments (as in the
annexed figure a); and it will be noticedt hat the tails are given the direction of
th e orthodox fly-foot cross, for it too,
according to theLamas, signifies ceaselessc hange or becoming.
”
The LONGEVI TY-tl‘igmm or hexagram,
in both its oblong and circular forms
(fig . b and c), is a modification of the
Chinese symbol for longevity called Tho.
”
The Lamas have also incorporated the
four greatest amongst the Chinese sym
bolic animals, to wit,the Tortoise , the
t nix, Dragon, and Horse-dragon , aswell as the Chinese Tiger, and the Bats.
THE TORTOISE symbolizes the universeto the Chinese as well as the Hindiis. I ts
dome-shaped back represents the vaultof the sky , its belly the earth
,which
moves upon the waters ; and its fabulouslongevity leads to its being consideredimperishable.
THEDRAGON 3 seems to perpetuate thet radition of primzeval flying saurians of
geologic times , now known on ly throughtheir fossilized remains. The Lamasand W m M , W e.
Chinese Buddhists have assimilated themwith the mythical serpents (Nags) of I ndian myth .
THE HORSE-DRAGON figures, as it seems to me,very promi
uently in the prayer-dags of Tibet, as we shall presently see .
THE PBCENIX (or Gwruda This mythical “sky
- soareris the great enemy of the dragon s, and has been assimilated to
1 Called rGyanJ h'y il. probably acorrupt ion of the C hinese name.
3 Cl. Denoun ce, op. te,, p. 21. 0
8 Tib. ,’dnrg ; Chinese Long .
4 Tib., naml’
alv ldin. The Chinese call it Con-
phu’ong (Donov
'mm. p.
to be analogous to
Indians. I n s more
heaven , its eyes the sun, its bac k the cranium!the wind, its fleet the eadmita tail the trees n d
a deity of the pre-I fl maist religion of Tibet
and the “ Red-Tiger,”as already noted, appears to me to be thr
prototype of the favouriteM maist demon (Tarn-d in ). The tigu h
displayed on all the Tibetan prayer-flags in con test with the
dmgon,’ and the five tigers (see figure, page 519)are conspicuous
one is water (also thewes t).THE BATS, five in number, have come by a confusion of homo
nyms to symbolize the five good Fortuner,‘
namely, Luck, Weal th, Long life, Health.and Peace. They are embroidered on
dresses of high Lamas, sorcerers, m akers.
etc.
ls
Astrology also uses many other symbolsas wi ll be seen hereafter.
The symbolism of colours is referred to in the chapter on
images and inciden tally elsewhere.
Tas h a mm or Fom xx
e somo Wow s earn as Nm u ns m Casouoou xs .
I n ch ronograms and astronomical and other works, symbolicnames are often used instead of numerals . The rationale of the
Douom p. 55. Chimes .Vgn Plon’ofc ; ct. Dm m p. 51.
of the Budfi ls
tray with the right arm or sleeve the l i m
ce in either hand, and sprinkles some on the
in the order given in the attached diagram are set down a fe!
grains of rice representing each of the thirty-eig ht commportions of the universe, each of which is named at th e time ofdepositing its representative rice . The ritual forall seats of Limaduring this ceremony is practically the same. I here append thetext as used by th e Kar-gyn sect.During this ceremony it is specially insisted on t hat the per
this wealth of continents, gods, etc ., etc . , upon his I imaist d
who themselves are quite outside th e system of the universeThe words employed during the od‘ering of the Mandalaare the
following, and it should be noted that the figures in brac ketscorrespond to those in the diagram and indicate the severalpoints in the magic circle where the doles of rice are depositedduring this celebration or service.
0m! Vajra Mammi alt Heep I
On the entirely clear foundation of solid gold is 01»I M
I n.
the centre of the iron wall is Hahn and Ri-u h (Mam ), fl ic kingof Mountains
On the east is Liia page-poOn the south
’
Jarn-bu-
glinOn the west Ba-lan-tpy iid and
On the north Gw mi-cfianOn either side of the eastern continent are Liia (6) and Lug .
t hat U),
On either side of the southern continen t are rNa~
yah (8) andrs wyaugz
'an (9)
6‘ On either side of the western continent are Yonten (10) andu m-moh ’Og
-'
gm
MAGI C SH I BOL OF UN I VERSE.
D I AGR AM
showing
THE COHPOSITIOQ 0? THE I AUDALA
an t ennaor rue umvzns s
FRO N T .
m m M m umm d fi om“W W “?M fl n q -n
m su n tan
courts-rm
Tut t"ont o“- . n m u c h".
Having wiped the tray wi th the right arm or s leeve, the
mount Meru (Olympus), the axis of the sy stem 0f worlda
in the order given in the attached diagmm are set down
portions of the universe, each of which is named at the tidepositing its representative rice. The ritual forall sects of1during this ceremony is practically the same . I here gppeatext as used by the liar-gyn sect.During this ceremony it is specially insist ed on that th i
this wealth of continents, gods, etc . , etc . , up0n his M dc
who themselves are quite outside the system of the uni verseThe words employed during the offering of th e Mandala
following, and it should be noted that the fig ures in hr:correspond to those in the diagram and indicate the 3,
points in the magic circle where the doles of rice are deptduring this celebration or service.
0m! Vajm Mumms'
ah Hfim
On the entirely clear foundation of solid gold is I
ah Ham.
0 I n'
the cen tre of the iron wall is E vianand I ii-rah (M erv), theof Mountains
On the east is Liia page-paOn the south ’
Jam-bu-
glinOn the west Ba-lan-cpy iid and
On the north Gra-mi-cfianOn either side of the eastern continent are Lus (6) and
“p’asvOn either side of the southern contment are a -
yab (8)rNa b-gz
’an
3: either side of the western continent are Yon ten (10)h m ch ’og
-’
pa ( l l ).
circle, and all the“ I beg yon all
beings !
ofi'
er u O
adorned wit the
Let all the animalI offer you O l
the outside, inside, andall these ideal regions. I b
iggifts, and also the real gift
delivered from this illusive world 1
ance. W hat virtue hasgo to the attainment ofyaitcydmi
I humbly prostrate m
But the commonest us
cd'
the evils of those mdisease andThe symbols here are used in amysticaland as fetishes, and usual ly consist of
often uninte lligible Sanskrit, extractedTfintrik scriptures, and cal led dhdmzzi,
’as they
“hold ” divine powers, and are also used as incants
‘ Por details of the rest of this service . sec my wmaim in &wi r
'
wis .
sisting often of a single lette r, are also
the essence or germ of r . spellsence named vija. And the mystic diagram in
re often arranged is named c tra, as in Hindu
of these talismans and amulets are innumerable .
are luck-compelling, but difl erent d accidentskinds .
disease , as indeed it had ba n in Europeso many centuries ago, for the mystic R heading our
tions is generally admitted to have had its origin in the
of Saturn ,whom it invoked , and the paper on which the
and several other mystic signs were inscribed constitutede, and was itself actual ly eaten by the patient . The
the Lamas use in this way as medicine are shown inprint, and are called th e edible letters (za-yig).
A stil l more mystical way of applying these remedies is by thewashings of the reflection of the
writing in a mirror, a practicenot without its paral lels in otherquarte rs of the globe .
“ Thus to
cure the evil eye as shown bysymptoms ofmind-wanderinganddemen t ia cond it ion—cal l edbyad
-‘grol —it is ordered as
follows : W rite with Ch inese inkon apiece of wood the particularletters and smw r the writing overwith myrobalams and safiron as
varnish, and every twenty-nine
reflect this inscribed wood in a mirror, and during reflection
the face of the mirror with beer, and collect a cupful of
such beerand drink it in nine sips.
Mourns Wu un rs’
s H ind-ion . 127.
i “ In Gambia,”writes the colonial surgeon in his report (or (quoted in Nature)
“ the treatment relied upon for cure. and much practised in the coun try , is to call
in aman who is supposed to be a ‘ doctor,’who, after looking at the patient, sits
down at his bedside and writes in Arabic charac ters on awooden slate a long rigmarole, generally consisting of extracts from the Koran . The slate is then washed ,and the dirty infusion is drunk by the patient .
are in the form figured on
“ The Assembly of all the
contain the essence of all tspel ls.I t consists of a series of
by flames, amid which in
charm,prepared as presen
the purpose for which the
I n the Oatmeal Circle.—Guard
charm holder ! Rakhya reli-hya
mum’
mum’
M amuniys walla.
already given ; followed by the
mjraM ahobhyaHarp, Raina-0am
siddhaAh I
I n Second Carole—Om ! Name Samanta Budd]Saman ta fi harmanam, name Samant . Samgbanam. 01
Om V imala, Om Shadltara, Om Brahyarigar Yajrkrawarti sarvayana manta mfila varma hana dhanan
l Figured on pago “w kidney-shaped ones ars calleqwCf. also Cson and W. E. Cam 904. Sec Mm
clum s at pages fl bfl mnd 672.
materials as prescribed in the manual on the 311tAs most of these specific charms are of th e natnre of sympr
thetic magic, and evidently derived from ve ry an cient Indian
consisted largely of sympathet ic magic,1 I give h e re a few cxv
amples : ’
Thus to make theCharm against Bullets cmd Wstrpmw—The dire ctions are as
these : W ith the blood of a
monogram (Dof the aforesa
Lamas . The sheet shouldof N d silk
, and tie up withneck oran unexposed part ofand never remove it .Charm for Clawt
‘
ng An
On a miniature knife write with amusk-water the monogram ZAH) and tie up, etc . (Here theknife seems to represent the animal’s claw.)For Domestic Emile—W rite the monog am (? RE) and insert
in print and fold up and bind with a thread made of th e mixedhairs of a dog, goat, sheep, and enclose in amouse‘ skin
, and tie,
etc . (This seems to represent union of domestic elemen ts .)
With the blood of a hybrid bull write the monogram GAE
( z cow), and insert it in the print, and fold up in apiece of hedgehog
-skin . (Compare with the western Aryan myth of the Greekhearth-god Vulcan, whose mother Hem as Io is represen ted asacow.)For Chaim (or the vomiting, purging,and cramps -With
Cf. Bm u oxa’s La nag-bu M 6900 ; also h am .
2 For a fuller account, with illustrations, see my article in l ow . Aw M M1901.
PLAGUE AND SOORPI ON-CHARMS. 40
the dung ofablack horse and black sulphur and musk-wate r writethe monogram ZA), and insert in the print, and fold up in apieceof snake-skin , and wear, etc . (Here the dung seems to representthe purging, the horse the galloping course , the black colour thedeadly character, and the snake the virulence of the disease.)
Oman scu ssr Pu cuss .
This charm, figured at the head of this chapter, consists of a
monster figure of the Garuda, the king of birds , wi th asnake infl its mouth, and each of its outstretched plumes bears atext, and
it also contains the “Buddhist creed .
”The inscription runs :
Om I B in-um satrirbad namkhamjamram.
Or»I bisakhrflimili hulawallaUm I w m am ys akacbigGuard the holder (is ,
the wearer)of this fromall the host of diseases ,of evil spirits and injuries, including contagious diseases , sore-throat,cough, rheumatism, the black “
rgyu-ghgyel,
" brum-bu, and all kindsof plague of the body, speech, and mind I [Here follows the Buddhistcreed .) Habam habam my, sod . Sum mm ham cod . Sukaq
‘
uka
ham sod . Sati karm' hrin} sod . Kularalchyi 7mm sod . Mm mth untse
harpsod . Mahalcurwua gum triga gum nam ”agar/tare ramram duldul
nagats itapllo naga chunglinga shag thumamnyogs m .
Guard the holder .
0m thamidtarati sadantadswaramghayc walla
Another charm for disease is given at page 62, where the
fierce demon Tam-d in ,clad in human and animal skins, bears on
h is front adisc with concentric circles of spells .
Scoarlou-Cusnmacamar INJURY av DEMONS.
This charm,figured at page 474 , is in the form of ascorpion ,
whose mouth , tipped by flames, forms the apex of the picture.
On its shoulder are seated the especial demons to be protected
against. The inscription runs
Ayamadam cashew shamaya.
l1m ! 0m A ! Ham!.Van
'
w Bhagcvcfi Ham1Ham! Phat1
A guard all the injuries of rgyalpo,” drimo
Snmalignant
demon s y injuring women), btsan"(or red demons as -dag
(or earthd emons), klu (or edge), including yuan (a plague-causingsubord inate of the ndga).
and roaming about in a ferocious s
alarm to travellers, most of whomcharm against dog-bite . I t consistsand muzzled by achain, terminatedful thunderbolt ~ sceptre ; and it con
Sanskrit man tras and
dog is bound beforehsn
Cum s mu nor Don-arm.
swa'
hd ! And this is repeated along
Om Vajra g/hana kart! kukuraua cal cal
M amba khathamua 16 ten la 7m mmtm ear
chhinghohhamg maraya rakkh
CHARM scamsr EAGLES mo B
Eagles play havoc with the young herdsof the Sikhim uplands and Tibet . For
annexed charm, which they tie up nearis a manacled bird, representing
other bird of prey ; and around it is
guard against all injuries of th
bird . (I t is)fixed I fixed 1 0mm egs
CHARM ron KILLI NG ONE’
s Bum .
The necromantic charms for kil ling one’
s enemy are
swords, muskets , etc . , had
rupees a-piece .
And for torturing one’spopular practice which ismakinga little clay image
bodyand needles are washed, the enemy who is thussuffer temporary anguish , and will recover (for itprinciples to take life).
Pau se-Fu ss.”
The tall fiags inscribed with pious sentences, charms, and prayers,which flutter picturesquely around every Lamaist settlement,curiously combine I ndian with Chinese and Tibetan symbolism.
I t seems a far cry from Asoka pillars to prayer-flags, but it isnot improbable that they are related , and that
“ the Trees of theLaw,
”so conspicuous in Lamaism, are perverted emblems of Indian
Buddhism, like so much of the Lamaist symbolism.
Everyone who has been in Burma is familiar with the tall masts
3 Cf. Vraun, Bead . vii i. : “murmurs, Pharmaceut ics.
with their streaming banners, as accessories of
every Buddhist temple in that country. Each mast in Burma issurmounted by an image of one or more Brahmani geese, and thestreamers are either flat or long cylinders of bamboo frameworkpasted over with paper, which is often inscribed with pioussentences . The monks whom I asked regarding the nature of
this symbol behaved that it was borrowed from I ndian Buddhism .
Now, the resemblance which these posts bear to the Asokapil lars is certain ly remarkable. Both are erected by Buddhistsfor the purposes of gainingmerit and displaying aloft pious wishesor extracts from the law ; and the surmounting geese form an
essential feature of the abacus of several Asokapillars. The changefrom pillar to post could be easily explained, as great monolithswere only possible to such amighty emperor as Asoka; but everyone could copy in wood the pious practice of that great and modelBuddhist who had sent his missionaries to convert them .
Such wooden standards may have been common in Indian
Buddhism, as some Burmese believe, and yet, from their perishable nature, have left no trace behind . At most of the old rockyBuddhist sites in Magadha I have seen sockets in the rock, some
of which may have been used for such standards, although manyof the smaller sockets were doubtless used for planting umbrel lasto shelte r the booth-keepers in their sale of flower and other ofi’erings for the shrines . Most also of the clay models of Oaityas in
re lief, dug out of the earlier I ndian St iipas, show streamers tied tothe top of the Caityas ; and in Ceylon the old Stri pes are sur
rounded by what seems to be similar poste .
a
Limaism, which , more than any other section of Buddhism, has ,
as we have seen, substituted good words for the good works of theprimitive Buddhists, eagerly seized upon all such symbolism, as for
instance, Asoka’
s historic gifts in their daily rice-offerings. The
decided resemblance of its prayer-flags to the tagdn-daifng of
the Burmese is3 not more striking,perhaps , than the apparent
1 Mr. 8t. A. St . John kmdly intonns me that flw otymology ismsomething long and
wry ofl eringawhicbmf course,are found in most animistic religions—from the rag
but hes ” of India to the shavings of the Upper Burmese and the Ainos . And the
hypothefical relationshipbetween the Burmeseand the‘
l‘
ibetanabu ed on theafi nity
410
Cum LON Q BomOr Horne-Dragon .
“lo ng-ma.
"
But the Lamas have degraded much of theirand perverted it to sordid and selfish objects.The prayer-flags are used by the Lamas as
tal ismans ; and the commonest of
poles (wet-kiln). found in western Bu-Ch’uan in China. andJourney .
"etc . , Roy . Geog . Soc . Suy rl . Papers, i . , p.
dar-lob’og .
Curemxonau’
s Slam of Barber.3 Aatbe legend usually bears a lien und atiger in its
are aHon da-bird and dragon (Nags), it seems not
lated to the surmounting lion and the
reh ted to the erection ol themmaist standcrd aw somewhat suggesfive al thrite of raising Indra
's banner,
"which in its turn is probably the originfl of or
pole, and Asoka‘
s pillars seem to have been somewhat of the nature d the
412
the form Long
rta,’or W ind-horse.
its eviden t prototype
Buddhist Law.
these objects as the materialthis horse will bring to ~ itsluck-commanding talisman
I ndian myth also lends itsluck ; for the Jewel-horseBuddha was to have beencarries its rider,
the idea of
and jewels.
cal celestialOne,
"who i
find in many of these luck-flags that thethe place of the horse . I t is also notableof the northern continent, subject to theor Vaisravaua, are horse-faced .
”
m wheroum t ls u id to mean “year of birth .
"
T ., rgyas .
LUCKJ LAGS. 413
I I and are obtainable on purchase from the Lamas, but no Lama is5 necessarily needed for the actual planting of the flag and its
5 attendant rites .
These luck-commanding or prayer-flags are of four kindsl I . The Lway
-mproper, as above figured . I t is almost square inform
, about four to six inches long, and contains in the centre thefigure of ahorse with the mystic jewel Norbu on its back . I t is
Wu or m T was um Dm ox.
hung upon the ridges of the houses, and in the vicinity of dwellings. The printed text of this sort of flag varies somewhat inthe order in which the deified Lamas are addressed , some givingthe first place to St. Padma, while others give it to the celestialBodhisat, Mafijursi but all have the same general form, with thehorse bearing the jewel in the centre
,and in the four corners
the figures or the names of the tiger, lion , the mon strous gam da
TI GER.
Hail
GARUDA .
Here it will be noted that the three great celes
fidei of Lamaism are invoked through their spells, 1l . Maw , who conveys wisdom ; 2. Avaiofii
from fear and hell ; and 3. Vajrapdaal, who savesand bodily injury. And in addition to the abovethe spells of : 4. Vajmsattva, who purifies the ;and 5. Amati/yids , who confers - long life.
I t is interesting to compare with these Tibetansomewhat similar prayer-flags
1 which the Burmoffer at their shrines. “ These,
”says Mr. Scott,“
cut into figures of dragons and the like, and in thacin Pali or the vernacular, sentences like these 2
By means oi this paper the ofi'
erer will becomeBy the merit of this paperW ednesday’
s childrenby spirits and men .
May the man born on Friday gain reward for l
“May the man born on Monday be freed from SiThree Calamities .
”
t xyfl ‘bm . l M M ifl ll m .
with May the entire collection (of the foregoin g dethe power, airy horse, age and life of this year-holdthem increase like the waxing new moon.
”
Very poor people, who cannot afi'
ord the expm e o
charms, merely write on a short slip of paper the }
birth-year of the individual,andadd May his M WOne lung horse for each member of ahousehold mm
on the third day of every month ( lunar)on the top of
at hand , or on the branch of a tree near a spring , or
sides of a bridge , and ou affixing th e fiag a stick o
burned . And asmall quantity of flour,grain , flesh , a
offered to the genius loci ofthe hil l-topby slmnkh’
ng tJ
saying, So ! 80 ! Take ! Take '
A more expanded form of the luck-flag is the Gymo, or Victorious banner,
” which is general ly of th .
as that first mentioned, but containing amuch large:holy texts, and also usual ly the eight glorious symbo
the lotus forms the base of the print . I t prospers nc
in wealth , but also the life, body, and power of the
and seems to contain also spel ls addressed to the god;
Siva’s spouse .
The Vast Luck-flag. This fourth form of Lung -t
gLa-ii-po stab w as ,
”or
“ That which makes vast lilphant.” I t is pasted to the walls of the houses, or folworn around the neck as a
.
charm for good luck. I t
crossed vajms in the centre with aGarudaand a pjewelled elephant and the jewelled horse, each bearinleaved lotuso d isc on wh ich are inscri bed the followil
and Tibetan texts . The other symbols are the eigsymbols already described .
abyod-
pan .
Sometimes rendered into Sanskrit as Aryadhvajaagrao kcyur ram
gLan-
po stob-rgyas .
LUOK-FLAGS. 41
n is the famil iar legend “ the Buddh istseveral times, also the letters of th e alphabet,e words “ May the life , body, power, and the
airy horse of the holder of this charm prosper his body, speech ,a nd wishes, and cause them to increase l ike the growing new
moon ; may he be possessed ofall wealth and riches,and be guarded
i against all kinds of inj ury .
”
g I n the upper left hand disc : May the hfc of this charm-holder beraised sublimely (like the flight of the garudahere represented). 0m!
cal ml hobana cal aal ys mdhd l 0m ! 0w l m bakata katamtakata
uda ya nala aah wa y c swdhd .
’ 0m ] kili kili mili milxi kuru km'u hflm1 1143111 ye 010W ! 0 ! May the life of this charm-holder be raised on
h i h !8I n the t-hand disc : May the body of this charm-holder
be raised sublimely (like the flight of the peacock here represented).0m ! yer yer kobmw yer yer ye M I16 ! 0m ! sarba Tathagata blziri
M iri betabola miri miri mili mi“ as base sarba gataa
gata elim uumo
carbagatcrgata chrom a carbal 0 ! May the body of this charmholder be raised on high .
"
I n lower left-hand disc : May the power of this charm-holder beraked sublimely (like the precious elephant here represented). 0m
Ma m hobanamer mer ye awdhd / Om sarvadharadham baradlmra
gh i kha ye swdhd / Sarva kili kili 1ta halt bang Ii sarba bham Mara
cambhara wmbhara/ 0 ! May the power and wealth of this charmholder be increased and all the mjuries be guarded against.I n lower right -hand circle : May the ‘A iry horse '
of this charmho lder be raised sublimely (with the celerity of ‘
the precious horse '
here represented). om ! lam lam hobana lam lam lam m dbd ! 0m !Sam [com [com phat ! Sarbha. dl mru (11mm 7m phat ! Barbé kata
kata kata no phat ! Stu-ou kili kili no phat ! Sarbha mala mala0106116 ! 0 ! May the ‘m g
-horse ’
of the charm-holder be raisedon high and guarded against all 1njury .
I n the cen tral disc over the junction of the cross Dor-je 18 written0m ! nah 1mram
'
jiwenti ye make ! 0 ! May this charm holderbe given the undying gift of soul everlasting (as the adamantine cross
Dory'
s herein
In planting these luck-flags a special form of worship is oh
served . And the planting of these flags with the due worshipis advised to be done when ever anyone feels unhappy and down inluck, or injured by the earth-demons, etc . I t is called “ The
great statue of the Lung-horse,”and is as follows
First of all is made a rice-offering of the universe under ayellowcanopy, but screened on the four sides by curtains of different colours,blue on the east, red on the south, white on the west
,and black on the
E B
tion of the
which 18 to be found 1nlife-c utting bd iidodevil,demons who injure the life, body, power, and the”1devil who commands them also lives in the occidenwhite man wimm hd h d abird and a monkeyhawk on the right and ablack demon-rod on the la!monkey-headed demon ! Accept this ransom and l
juring demons.“ Kyc l Kyc ! I n the southern horizon is aregio
and fire . The enemy of the fire is the water,etc. ,
pig-headed demon 1 Accept this ransom and call b1
demons.
"
Kyc ! Kye ! I n the boundary of the souttyellow dragon-headed demon . O ! Dragon -headed 1
ransom and call back all the injuring devils .
Kye ! Eye! I n the boundary of the southaw
yellow sheep-headed woman . 0 ! Sheep-headedthis ransomand call back all the mjuring demons.
Kye . Kye . I n the boundary of the north-weis a yellow dog-headed demon . O ! Dog
-headed 15
ransom and call back all the injuring demons.Eye I Kye I n the boundary of the north -em
is ayellow bull headed demoness . O . B ull headedth is ransom and call back all the 1njuring demons l
“ O ! Upset all the injuring evil spirits , the illdemons who injure the life, body, power, and ti
wandering demons, the ill-luck of bad Lung‘ h
goblins , the bad omens, the doors of the sky , a
the ni
Mjlpries of allmalignan t devils .
y we be freed from all kinds of injuries andthe real gift , which we earnestly seek l
May virtue increase !Gw ar l
b oron aacmn cm . Brn o i ss or m h as-m x “B L IG
(Reduc ed
WORSH I P AN D RITUAL.
RSH IP and priestcraft had no placeBuddhism. Pious regard for admirableas Buddha and the elders, ansacred sites, was limited to mere
usual ly took the form of respectful circumam
three times), with the right hand towards theas in western ceremon ial ,‘ and this venerationthe other two members of the Buddhist tWord or BM W , and the Assembly of the Faith ful .After Buddha’
s death such ceremonial , to satisfy the religioussense
,seems soon to have crystal lized into concrete worship and
sac rifice as an act of afl'
ec tion and gratitude towards the Three
1 For instance, as in t he Scotch highlands, “to make th e M ,
"orwalk thrice in
the direc tion of the sun’s course around those whom they wish well (GonnoxC om o.
Fro-1 the ”(bridal lo the H imalayas, ii ., We also fo llow the same rule in pass ingdecanters round our dinner-tables ; and it is the direction in which cattle tread out
the corn—Cf. W in , p. 287
OR I GI N OF WORSHI P. 4
Ho ly Ones ; and it was soon extended so as to include the worshipOef three other c lasses of objects , namely Bodily rel ics (So/rsv‘ika); Images of Buddha's person , etc . (Uddcsika) and
Vestmen ts , utensils, etc . (Pmribhogika). And in j ustification of
such worship the southern Buddhists quote the sanction of
B uddha himsel f, l though of course without any proof for it .
And we have se en how,in the objective phase of Buddh ism,
and especially in its Tantrik development, ritual is elevated to thefront rank in importance, and bindsthe votaries in the bonds of sacerdo
talism and idolatry . Even in southernBuddhism there is a good deal of
priestcraft . The monks draw out horoscopes, fix auspicious days forweddings,etc . , and are sent for in cases of sickness to recite the scriptures, and the
pirit as a charm against snakes,and
evil spirits, and devil dances .
“
But in Lamaism the ritualistic cultsare seen in their most developed form
,
and many of these certain ly bear a
close resemblance outwardly to thosefound with in the church of Rome, in
the pompous services with cel ibateand tonsured monks and nuns, candles, A u ,“ paw" ,
bel ls, censers, rosaries, mitres, coPes,
pastoral crooks , worsh ip of relics, confession, intercession of the
Mother.
of God ,” litanies and chants, holy water, triad divinity,
organized hierarchy , etc .
‘
I t is still uncertain, however, how much of the Lfimaist
symbolism may have been borrowed from Roman Catholicism, or
1 Hu nn’
s Rad . Atom. 218 .
1! “ After the conclusion of th e pen hera(in the month of Ehala[July] in the god ’s
temples), the officers, etc ., engaged in it, including the elephants , have ceremonies forthe conciliation of leaner divinities and evil spirits performed, called Bulihat-néfima,Gad yakun
-netimaand Waliyakun-M tima. The Bulihat-nétima is adevil dance performed for five days after the peraheraby aclass ofpersons , named Bali
’
bal Gum ,
superior to the Yakdeaso or devil-dancers .
”—Repor1of SankaTenure Goa-M o,
Cey lon. 1872. p. 60-82.
After Giorgi.1 01. Rue. ii. , 50.
chmcb to be built in the squm of Pesce and Justiee t t the mpatrnit wu to be placed in the chmeh mthe myal gu den d
tsvour it—Sec f m in ”W M fi a ‘ W 4
given. m m m m mm s cuu nw )m 5
which wu quelled by order of the empev aM -cifl-uo.
The Muhammndan treveller. Abu Zeid sl Bu umwrifing il
(Rn w nor’s trsnsL, Im d , 1738. p. 42), states tht t
“thouscnds ¢
ln the twelfth century lengh it an u id his successors ws
Christianity z his principsl wiE Was the dtq r of king fl ng
ln the thirteenth cen tury MarcoPolo found in tlw north ol Yun
(animu s—You , ALE ,ii. , 52.
“ In 1346,"wrltes Huc (Chinese Emfimk p lfl ), “M 1
Khan ol the'
rartars by pone lnmwent the llourth . AtKt hormMongOlQ he sawmot fsr trom the pd ace of the sovm
-sigman edi
little cross ;‘ then,’ say s he. ‘ 1wu st th e height ofjoy.andmppo
bo some Q ifisfim s mere l enM and found an alurmsgnifl cswere reprm ntations ol
‘
the Saviour. theHoly Vixg in. and John thesilver crosmwith pearls and other ornaments in the centm : m
jets ol light burned befiore the nltar. I n the sancmnry wu seated
of swat-thy complexion. very thin. wearing nothing but acoarse
down to the middle ofhis leg, and s black mantle tastened with h
high omce st the wun of cambaluq in which they conveyed theithe mmhu tion ofan archbishop ln succession to the deceu ed loh
John uarigpalli says of these Alsns tlmt in his day therem fl
Astraean. Otrar. and Kamul.—Ynu ’s Men uh in, L 185 ; Cont. ah
M ramen, by Dr. 8m m .
nixed stages ,‘ evidently framed on a
are' :
l . The I nvocation—Calling to the feast or sacrifice .
2. I nviting the deity to be M d.
3. Presentation of ofi'
erings, sacredcense,circle offering, for which there is aspec ial
4 . Hymn s in praise.
5 . Repetition of the special spel l ormantra.
6 . Prayers for benefits present and to come7 . Benediction .
Many of the Lamaist ofi'
erings are of the natureSome of the objects are destroyed at the time of
monies to propitiate demons are usuallyobjects are then commonly thrown downthe sacrifice is given the form of a banquet, and accompanied bygames and sacred plays and dances.What are called the Essential Ofi
'
erings orSacrifice ‘seem to
represent the earlier and purer ofi'
erings of I ndian Buddh ism, and
are little more than the fresh-cut flowers and incense which were
‘ Tihfi Yan-lag-bdun .
3 ln the fl indnworshipot’
n deity there are sixteen stnges of w armfo llowing on the Invocation to come (drama). and the I nvitation to be nes ted (h as ).and in esch stsge m ntm are chanted . [ have italicised those sh ges which
lound in the above Limaist ritual .
1. Pddyo. washing the idol’s feet . 7. Alabat, odering rice.
2m . wnshing the idol'
s hands. 8. 1’w hpm ofl ering fiowcrs .
3. Achmsna, offering water to rinse 9 .
mouth .10.
bsthiThe Limas 11. N ow ofiering food.
4 81
335.
ng thedressmdbsthe li Aclimsng second ofieriu ot ' uu-r
5 Vastrn. dressing thetheiridols only to rinsemouth.once or twice 13 Timbula,
you 14. Supi ri or
6. Chandanmfl ering sandal W OOdJ afi 15. Dskshsnmofl eringmaney .
ron, or hol l’
powder.
I t tnny also be compu-ed with the Jaina ritual by Dr. J. Bang l es. I ndie»A nticsno .
L 367 . etc .
it Another enumeration gives : L Salutation ; 2. 0fl’
ering ; am m o: sin
4. Rejoicing (yid-rangc) ; 5, Exhortation (‘
zsknl-v a) 8, m y“
temporal and other blessings (geologdeb) : 7. Prayers forspiritual blessing flnno-uiNer-spyod mch
’od-ps .
STAGES I N WORSH I P. 42
c ustomary offerings even in the seventh century ,at the time of
H iuen Tsiang . These offerings are set upon the altar already desc ribed, before the image worsh ipped, accompan ied by the rhy thm ic rec ital of incantations and music .
These essential or necessary ofi'
erings , which are needed
Doves Sacramen t. a rrows
of the Limes .
in every service of worship, are seven in number, and each bears aspecial Sanskritic name descriptive of its nature, ‘ and must be
Angleui (in Tibetan or excellent drinking river water.
I ‘d dy es. (Tib, , M ), or the cool water for washing feet .
1.
2.
am ,” (rib. ” mi-n. flower.
4
5 .
Dim": (T ib, «ln-pd). incense fumes .
A-Iolrc (Tib., n an-yank). lamp.
6. Gan-dha(T ib.. ri-eh b). perfumed water for anointing body .
7 . Heid i-dye (Tib , ail-ti l). sacred food .
8 . M a (T ib, rel-n oi). cymbals .
This order is reversed in established church and Kam a-pa temples when doing ac ertain kind of tutelary deity
’s worship. The Limaist account oi
'
the history of these
o tterings , is that each was offered to Buddha by some celestial or other person.
namelyAc m.
—1ndn . the king of gods. altered this. the water of eigh to lold virtues . to
the Buddha for general use .
Pct Jp n—fl ann rin-ch‘
en, the king of the Ni ga . ofl ersd f ab -wit. the purifying water. to the Buddhaforwashing his feet.W .
- Ganga Devi, the hendens, offered a dower-rosary to the Buddha for
M . The glorious Kheu.” the incense-seller. ofl ered sweet-sme lling incense to
th e Buddha.
b lunt—The gold-handed king altered the darkness-clearing light for invigorating hisey es .
‘
cd yon . t z’
sbs g-sil. l dug-apes. dri-ch'
sb. 5 sai-u s.
metals ’ ; but these dOrdinarily s ll ol the bowls sre
of s full servic e of worsm is
fiollowing hymn s
A v on-hm A -m—ta-ya.
Puldi‘ pe, Dim-pa, A
-lolae, Gum
M y i Sw ine“ Which heiniOM ! Tbe Thunderbolt ! Portal:
wate r for drinking, cool wsmr
music of cymbals ! (here the
But the high-church Lama,longer service, which is noted I
m t to the Buddhs lor refm ning lns l
give) the house-owncr, ofl ered thc fooding his hes lth.
Staph—The divine snd Nigs-smit hs
Buddha h r cheering his ears . Tho Bi
then they sre considered sacred .
1 See p. 297 .
The tlowers most oommonly used fm
snd blue nsters (slcsl-bu n). snd hollylw' See nnnexed ngure tor the block
‘ Nm mnamlyayal Nw o magi"sandman 5M ” ! mm :
MM W M V‘ KW q un
Thismanm invites all the Jinu snd
W m fl tiaw ' TW / Ari
W W W / W W Fshould be repu ted m en thneg slter w
bc ofl ered. When the lunp is ofl ered, t
428
cakes . And l'
o r
L owe.
8. W ine or blood ln u knll. 5. Butter.t h an .
observed by M ums of all
of devil-worship. The old
ioaii snd musie whioh l hnve here aru ngedm iumw you with aumy lw t .
“ ( confess all my past sins and repent ot all my sinful deeds. I bq yw to hlw
me with malubodht so that l may turn the wheel oi the u w and bs M al ta-N th
“ l have here arrauged the flowers on the pure soil of i th e su mdecked with summootuand the (our eon tinentg all ui wh ieh l oder upw th c wwith my whole heart .
“ May all ths animnl belngs be blessed with periection md purity nnd he hern ia
brighter regions. l dan Gm mtm m ndala ima airman M I [Then ofl a up fl h
magic-circle in suitable manner. for description of which see previous chapter. “ 4continue .)“ May my LEma. tutelary deity snd the Holy Oneaand the powutMahi -h jn dhin
remain insepan bly with the Kumudaflower.
“May all the animal beings be trsed from re-births by being bom into tahs pun
“ May I bo ondowed with firm resolve and ability to rescue animal w owthe worlds of woe .
“ May l be endowed wi th an unfailing ooean ot’
knowledge bo eiubleme fioadmthe lioly religion among both orthodox and heterodox“May my misty ignorance be cleared by tlw brigbt n yfi“ May my desires be allrcalised through the gm e of the Jinas md thair
l Ci. Bowman IN TO.
BANQUET TO HOST or DEI TI ES. 429
ed or high church on ly in provid
f demon iacal guests the Ge- lug-pao wit , their chief Lama, St . Tson
k’a-pa, their tutelary deity Vaj ra-bhairava, VajrasattvaBuddha, theleified heroes, the fairies, the guardian demons of the Ge—lug-psheed, the god of wealth , the guard ian demons of the caves
drew the undiscovered revelat ions are deposited , the five sister
The aru ngement ol’
the
I n the inmost row
shed evilwith theeither side of h is cake
Lamaism, us
order of the cakes for these guardian demonattached figures relate to the foregoing diagm
No. 5 . The Liomfaced demonem.
6 . The four-armed Lord,"
a{m of Mah i ki la.
7 . The god of wealth .
8 . The “ Ruler of Tibet'sguardian
”
(and m Sik
h im the special guardian of the Na-dukpn
monasteries).9. The demon blacksmith
(red and black colour,rules a. t and carriesan an vi and abel lows,was made a protecto r
me).The Lord of the Rikshas devils .
N o. 1& TimIn
14. Th
t
G
15. Th
I
16. Tlu
at Pekin .
‘ M usic is
The leaders of theswelling, rising , andcurves, as
silence is most solemn,and even impressive in the
w ith their pious and sombre surroundingsfi
t The Ge-lug-pamanual say s
and he himself will also obtain heaven, and it has been said th
obtain Buddhahood .
tended for demons, includa by name the Tin-maand other Ia mixture of incense and butter heated to ignition on coals
1'M ien-fl dun du n .
m also “ the Dafl y Man
i
., wm olve am the rim
Guru Tsh opo Kah~
gye, etc.
21. Sacrificial wors hip (ch’
ogn) to
the Rang-06
We will illustrate afew of these services by some abet:
extrac tsA good sample of the worship of aLamaist
that ofTM ,the Virgin of northern Buddhism
of Mercy.
”
The manual of Tara’
s worship is one of the commonestin Tibet , and is in the hands of nearly all laymen, most acan repeat her hymn and chief service by heart. ‘
m si-gsolf debs. See p. m .
5.
In the three states ,‘
To kindly regard all the animals .
And for ourse lvesWhen our merit has reached perfectionLet us not , we pray Thee ,Linger longer in this world
Emma i s TI aI’
s Fau st .
(The translation I have made almost literal.is addreaed to a special one of Tara’s twenty-onewhich is given in the margin for reference. )
(M the Mother. )
Our Delivem sublime!
The polymorphism already referred to .
As this hymn is so popular amongst Limaist people in fi lmhere in the Lhasadialect its second stanza. which is the proper ehymn. in order to show its metre .
cfiu a'n lr‘
fim‘
fin sTxr-u‘
iu p
'
i iis l
Ch’éfm lfi s-os’élmpuli lEQH
fig-Qu lsi'
m gti'
n lfi iiyé lfi l-En lReam“E‘s-w: I le-ni
'
lia—ii-riis I
HYMN TO TERE.
(1. m useum
(4. m th e Grand
”Mystic spslls uscd by wiu rdo- N mmns hm k m sms sh l
Hail 0 ram quick to Save !Lotus-born of
Shed down b(Grieving earlfor sunken souls.)
Hail to Thee with fulgent face,Brilliant as ahundred moonsOf harvest gleaming in the lightOf myriad dazzling stars .
Hail to Thee whose hand is deckedBy the lotus, golden blue.
Eager Soother of our woe ,Ever tireless worker, Thou
Hail l to Thee with pil’d -uphair,W here Tath i gata sits abrin '
d,V ictor' of the universe.
Thou a saintly victor too
Hail to thy Inward -bun,
Piercing realms of earth and sky ,Trending down the seven worlds,Bending prostrate everyone !
Hail l adored by mightyI ndra, Brahma, Fire and ind
,
Ghostly hordes and Gandh i-vac
Al unite in praising Thee !
Hail ! with Thy dread m and “
phatThou destroyest all Thy foesStriding out with Thy left footBelching forth devouring firs t
Hail ! with fearful spel l m-rs
Banishing the bravest fiends,By the mere frown of Thy brows,Vanquish ing whole hordes of foes
etc , etc ., etc . , etc .
quires either aBodhi!” or
beg thee to
increase the Holy Religion .
And may Thy benign‘ face always beam on us and
the wax ing moon in forwarding our heart’s desire of
heavenly circle and N irvana.
Let us obtain the favourite gods‘ of our formerinto the prophesied paradise of the B
future !
N ow ! 0 ! Thou ! The Great Worker !Thou Quick Soother and Gracious Mother ,Holding the aptal flowerLet Thy glory come. Maiagalam I
The offering of the universe as aao-calledessential part of the daily service of the Lim e
, and
described in the previous chapter .The following hymn in praise of the Three Holy Ones
at noon with the presentation of the ofi'
ering of rice .
‘ But see pnge 206 for detailaon“ bamais t nosaries .
be’mn-ldan-
‘
dn -mn, pronounced chem-den-dé-ma.
In oontradistluctiou to “ fury-face " (Miro-ho ; Sht in die).
o sGrubobAhi-lha.
bx" pronmmoed I’d
Salutation to the
faith,the teat of
ledge for cul tivatingTm: “ Revue s-Pom s
"or 7 8 3 L1]
The “ Refuge-formula”
of the Lamas, whieh Iwel l illustrates the very depraved form of Buddh ist
the majority of Lamas ; for here we find that theRefuge-formula (Ska, M fr/mud Pan, 8m mThree Holies, the Trimhw—Buddha, The W ord,sembly—has been extended so as to comprise th
deities, demons and deified saints of Tibet, as wethe I ndian Mahayanaand Yogfici ryasain ts.The version here translated is that used by the
Nin-masects of M mes , but it is practically the as :
general use in Tibet , except among the reformedestablished church—who address a1m extensive cand demons, and who substitute St . Teen-K’
a-pa f?
sambhava. I t is extracted from the manual of wethe aKyabs
-’
gro, commonly pronounced“Kyamdé,
” l
means “ the going for protection or refuge ”
; and
follows“ W e—all beings—through the intercemiom of the
refu to Buddha !e go for refuge to Buddha
’
s Doctrine (Dharma) IW e go for refuge to the Assembly of the Limas (8aW e go for refuge to the Host of the Gods and t
tutelarics and she-devils, the defenders of the Re ligiothe sky !
1Contributed to I nd . Aariq. 1893.
lt is aLimd st axiom, u ah eady noud , that no h y1mn crmaddexcept through themedimn ol aLims .
ky i akyabs su mch'
io. dGe’dun-gy i akyabs summh ‘
io .
THE REFUGE.
“ We go for re fuge to the victorious Limes , who have dwcendedfrom hm n , the holders ofW isdom and the Ti ntras !
“ We go for refuge tc the Buddhas of th e Ten Directions, and to
the primordial Samantabhadra. Buddha with his spouse !"
Then the following deitim and saints are addressed as refuges .
The I ncarnate Sambhoga-lxi ya, the Mild and Angry Loving One
the iVinnésa-kdya Malta i radkam the Diamond-cod ed Guide
rajrm tva; the I nna—the V ictorious Sakya Man i ; the most lu s
ing Vajra I ncarnate ; the Fierce Holder of the Thunderd W '
M i the Goddms-M other, Marie-i Devi the Learned Teacher, c rym
Mafijm ; the Great Pundits Sri Sinks ; the J ina Sada; the GreatPundits Bimala Mara the I ncarnate W hom Dharmall i yaPadmacambhcwa ; his wife)the Fairy of the Ocean of Fore-knowledge ; theRe ligious Th i-Sroh-deu-Tsan the N oble A ypse-F
‘inder.
Myan-ban ; the Teacher’
s disciple, th e V ictorious S in: ma:the Reverend Sister, the le dy 8£fabq wam ; the I ncarnate Jina
“g
tiin the Guru, clever above thoumnds ; the Re ligious Lord (Dian-ma
ad tba)Guru Jo-Esr ; the I llusive Lion Gydba; the Great Siddhi, theClearer of the M isty moon—grub-ch'en show man—eel ; the Sega
I t'
unm 'aja; the Prince, Bimd la Bhdckara; the renowned Caudrakirtithe Three I ncarnate Kind Brothers ; the Bodhisat, The noble Owan ;the I ncarnate Sage, the Holder of the religious vajra the Entirelyaccomplished and renowned Speaker ; the Great Teacher MahdguruDham m'dja : the RevelatiomFmder T oy-po le?” the Religious Kingof Accomplished Knowledge ‘
; the Banner of Obtained Wisdom ; the
Peerlw active Vajra; the Radical (Sht ,Mala)Lima Asoka ;
’the
Limaof the Malo Tantra of the Three Times ; the the Accom.
plished Soul ; the Religious lo vingKing , the Holder of Doctrines ‘
;
the Raymond Abbot, the Sky Vapa the Noble Jewelled Soul Pal
can"; the Assembly of Mild and Angry tutelary Deities ; the Holy
Doct rine of the Great End—Mahatma““ We go for refuge to the Male and Female Saints of the Coun try !“ 0 ! Lima! Blm us as You have been blem d . Bless us with the
blesmgs of the Tantra !We beg You to blm us with OM, which is the (secre t)Bonr . We
bn ou to pm'ify our sins and pollutions of the body. We hn ou
to increase our happiness without any sickness of the body. W e begY ou to give us the real undying gift
“ We Vou to blem us with AH ,which is the (secret of the)
Season. 0 beg You to purify the sins and pollution of our Speech .
t h i msy be amfm w the gm t emw ‘m or hh mnfm vm upu .
the fmrth p tfin cb d the w ly fl udmfist cbmch m lndh m it may be only th e
titlc of a li m . Several d ao of the foregoing titles which l have tn nah u-d u c
The dxth mu iyah ng d fi khim dm lfl o-N am.
“ W SJ V U W I U I W U ! “
power us with“ 5
The Four Powers (of&e heart )‘W e pray
You to give us the gifts of the TrueM ind . Hug!
0 ! Give us such blessing as will clear away theo f bad deeds !
“ W e beg You to soften the evils of bad causes !W e beg You to bless us with the prosperity of onB less us with mental dance !B less us with Budd cod soon !
Bless us by cutting us cd’ from (worldly) il lusion
Bless us by putting us in the righ t pathBless us by causing us to understand allBless us to be useful to each other with81088 us with the ability of doing good and del
beings (from misery)Blew us to know ourselves thoroughlyBless us to be mild from the de hs of our heartBless us to be brave as YouB less us with the TéMmc as You Yourself are blNow ! we—the innumerable animal beings
lthrough the efficacy of the above dhamniaand prayanpure in thought like Buddha himse
lf ; and that we atwelfare of the other animal be ; we, therefore, hatthe qualities of the host of the
, and the roots of
Z'
i-wa, rGymv
pa, dBan andP ris -lac, we desire that allbeings be possessed of happiness, and be freed from mall animals l—be freed from lust
, anger, and attaciaffairs, and let us perfectly understand the trueRel
'
on !
ow l O ! Father-Mother—Yab-yum—the Dhanbhadra The Sambhogakfiya Sci nti M m ka
Loving Ones ! The N im dna-kdya, Sages of the ah
the M ills -tantraLama! I now beg You all to depar1O ! Ghosts of Heroes ! W itches ! Demuniacal ]
Faith The holy Guardians of the Commandmentthat we in vited to this place ! I beg You all now to d
O I most powerful King of the Angry Deitiet(warn , and the host of the Country Guardian God!
This triad refers to the. mys tic Yogaor union of The threJapanese call. San -mitsuosé-é .
WORSH I P AND R I TUA L .
in the chapter on necromancy .
Of special celebrations it will sumec to refe r only to coo l
the most interesting , which some European s who v itae-d b
Tax Eucmms'
r or Lh unm.
In the A siatic Qw rurly , of th is
i Tib. Ts’e-grub.
ing after long mrth ly life. W .
it neverthelcm presen ts mayparalle ls to the 011mm rite
for conferring on the M y »
I t is entitled “ The Obmfningof (long) Life,
“and in 11 var
good samlile of the bi mnist blme
ing of Buddh isw ideas with
corporate a good dml of the
pro-Lamam ritual, and is
benediction: and sprmkmg dhOly water are 8 1 LM W 0‘
N estorian or still later Ohmtian influem .
Th is mcrnment is coleh nted
with much pomp at sated
art icle was publis hed by me.
0mmmbham, etc . N ow, the Limas and thepe0ple,the evil 3
'
rits have been driven away by the demonoki“ The getshave won ! the devils are defeated I ”The Limathen prnceeds to secure for himself the l
of l ife-conferring . He first meditates on “ the gummuring thus .
“ The upper part (of the divine abode]
l fl e usually wcnrs amantle (stodo
gyog), on wh ich are embrdcmhlcmc d luckd ncluding the Balmk . See pp. 394, 398.
s in uouthcrn lluddhiam is tound avery similu instance ol cer
Buddhist fetish . At the pirit (pa sacred thi
—lzlu tm"r E. Memo/dam, p. 241.
armour . Receive it withnow is your life. Vajrathe god of boundlem Life,come, with virtue and all happinem.
”
Glory and all happinessEach worshipper now receives from
sacred wine, which he piously swallows ;the holy pills, the plateful of which hadof the Lima.
represented as
of I nfinite LifeThe Lima th
him ofl’
eringto make ; theof the templeplaces his hand 0
on its conclusion(Trim-m) from a
colours ofOther ceremonies for pro longing life,
”
es
pecially rm
s ickness , are “ The Saving from Death ”
(’
ch' t
another's Life Substitutiowofl erlng to
etligy of the patient, or as amerifice for sin (KWtion given on the opposite page Libation of wine tod ie/amt ); gyal-ycol, etc . All of th
with demonolatry .
Numerous other ceremonies have al ready be1other chapters, such as the “Water Baptism (
“ f
Calling for Luck (Yen-gug),aetc “ The Contint
«ou r
l sKu-rim : of . Jansen , D . , 22; 010110111A lphab. Tit” 412;
e us-gnol ahluticm to pray or cntreat ; see Scammsma8190 114 47 ;
‘ b’
cau e
XV I I .
ASTROLOGY AN D D I V I N ATI ON .
That mendicant does right to whom omens. planets intlmand signs are things abolts hed ; he is tree from all air cv
Paribbdjaniyn Suite . 2.
IKE most primitive people, the Tibetan sthe planets and spiritual powers, goodirect ly exercise a potent infl uence uponfare and destiny, and that the portendi1
tions of these powers are on ly to be foreseen , discounteracted by the priests.
Such be liefs have been zealously fostered by thehave led the laity to understand that it is necessary fcvidual to have recourse to the astrologer-Lama or Tm?
of the three great epochs of life, to wit, birth, marriageand also at the beginning of each year to have a{onyear's ill- fortune and its remed ies drawn out. for them.
These remedies are all of the nature of rampantfor the appeas ing or coercion of the demons of the aithe locality, house, the death-demon , etc .
I ndeed, the Lamas are themse lves the real suppdemonolat ry. They prescribe it wholesale, and (let
their chiefmeans of livelihood at the expense of the 11
I t is by giving a realistic meaning to these severalelements, after whi
and repulsion in regard to their casting of horosoopprescriptions of the requisite worship andcounteract the evils thus brought to light.or less antagonistic to each other, and their most unl
THE ELEMENTS AND OYOU O AN I MALS.
Mouse and Horse. Hare and B ird .
Ox and Sh eep. Dragon and Dog.
Tiger and Monkey. Serpent and Hog .
But it is with the five elements that the degrees ofaffinity andantagonism are most fully defined, acco rding to certain more or
8Au t omaton . Fl omuls.
‘
(On th e Tortoise .)
less obvious inter-relations of the e lements. The recognized degrees of relationship are : (1)mother, or greatest affection ; (2)son , or neutrality ; (3)friend , ormediocre affection , and (4)evwm/yor antagon ism . The relationships of the elements are thus statedto be the following
Mamas “ .
Wood'
s molhu' is Water (for wood cannot grow without water).Water’s is I ron (for water-channels for irrigation (cannot be
made, and therefore water cannot come,without
iron).I ron
’
s 15 Earth (for earth is the matrix in which iron is
found).
Modified from Sarat'
s figure.
I ron'
s
Wood’s friend isWater's is
I ron s
The Tibetan yand sixty days ;
luckTibetan year and mChinesemonthsandby inserting seven in
years .
The year begins inThe months (Da-wa)
’are named first ,
Da-waprefixed thus, Da-wa-tang-
po ,
divided into seven days (Za), hearing,adopted
.
the Aryan system), the nam
five planets, two being al lotted to
1 So n yaScuu oamco'
tq 288. The intcrcalnry mouth seems to be t daten nis . According to the Baidyub Kar-p o in 1891 the duplicated me
‘ Zla-wa z mocn .
these are usual lythe above figure,by or transfixing afrog .
“
The PU-KWA or Par-k’asy
tagomst ic powers of nature, as
The first charac ter,pit, is theCh i
lines, on which was built uor
“Book of Changes,” with
are here shown
f
The whole lines in the figures are styled “the strong
divided lines “ the weak .
”The two represent the two fe
subtle matter,whether eternal or created is not said, oi
things are composed . U nder one form the matter is active in
Yang under the other it is passive , and is called Y iii . V
strong and ac tive is of the Yany nature ; whatever is weak 1
is of the Yin . Heaven and earth , sun and moon , ligh t an
male and female, ruler and minister, are examples of these i
The a gregate of them makes upthe totality of being, ansup to give in its diagram acomplete picture of the ph
that totality . l t does not give us aserum] system of naturecourse the antinomy of sex is in it : but the lines on whir
Ku rnmn, iv . . 137 : Hue. n 370.
This may be the sacred d ime-legged frog. Cf. also my article ( I n t.on frog Worshipamong the Newars.
"
Laoo l’s The 30103. of OMM , p. 14, do . 15.
TRI GRAMS AND GEOMAN TI O SI GNS. 4
s tructed embrace other antrnoanies as well . Authority and power on
on e side ; inferiority and docility on the other .Further, the hidden operation in and through which the change takes
place in nature is said to be that of the Kwei chan ,
‘usually meaning
spirits ,"but here held to be technical . Shan is Yany . and indicates
th e process of expanding ; c i is Y in, and indicates the process of
contracting. The fashion of the world is continual ly being altm d.
W e have action and reaction ,flux and reflux, and these changes are in
dicated in the diagrams, which are worked in divination by man ipulatinga fixed number of stalks of aplant called shih (Ptarmica Sibimca), and ,indeed
,the form of the trigrams themselves is suggestive of divination
The usual mantic arrangement of the Par-k’a is given in
figure. I ndivi ually they are named Heaven, Earth, Fire, Thunder,M ountains, Celestial Water, Terrestrial Water, though the fourth and(
eighth are sometimes called I ron And M ountain, I ron , and
ater are said to be sons of the Earth and Heaven ,while W ind, Fire,
and Tree are their daughters.
I t is remarkable, however, that while the Chinese use only thehexagram for divination purposes, the Tibetans use on ly the tri
g rams in this way .
”l
The Nine Mews ’ are arranged in the form of aquadratic squareor circle, and the figures usual ly, as in amagicsquare
,so disposed as to give the same total
in all directions.
The spirits of the seasons also powerfullyinfluence the luckiness or unluckiness of the
days. I t is necessary to know which spirit hasarrived at the particular place and time whenan event has happened or an undertaking is
ente rtained. And the very frequent and complicated migrationsof these aerial spirits, goodand bad , can only be ascertained by theLamas. The most malignant of these evil spiri ts are ablack dog,amonster with adragon- tail, aman on horseback,and the fabulousPhcenix ; and the seasons are special ly assigned to these in the
o rder of spring, summer, autumn, and winter respectively .
‘
The almanac which the Lamaist astrologer uses,gives for each
Larson, op. cit , p. 39 .
aC1. Prof. on LA Conrunxs’
A nc ient Chinese D ivination Mammal—The Yi King .
Paris. 18m.
tale-bu abiot . Ct. Pas tas, Many" ii. , 929 : Sona ta, 297.
0Scrnm . , 290.
day the six presiding influences . Thus the page of th e almanackfor the first day of the third month of 1891(I ron -horse) gives
And the general record for the particularmon th is : This month’
s
star is moderate and the celestial Mansion is the sheep . N idana.
Avidya. Elemen t is mid-summer, and named Great Fire-Horse.I t is time for plants budding andmarshes, thunder and birds. Theempty vase is in the east do not go On the 15th day the
Teacher taught the Kdldcakm it isaholiday . Thursday, Sunday.and Tuesday are good. Friday , Saturday,Monday,andW ednesdayare bad . The Yas
” road (12a,the road on which cake and the
devil’
s image are to be thrown) is N .W . The “Zin-p'
un"(a kind of
genius loci) in the Ox and Sheep days at dawn passes from W. to
E. at that time be careful).
Lh w sr Hoaoscorm.
The Lamaist horoscopes or T8138 are of several kinds . Thosemost commonly sought are for : (a) B irth
'
(b) Wholecast (c)Marriage (d)Death and the (e)Annual.
“
They are written in cursive characters on a long sheet of paper,and attested by the stamp of the astro loger. Such manuscriptdivinations usual ly called Sun-ta, are in the case of the more
wealthy clients mounted on silk . A preliminary fee or presentis usually given to the astrologer at the time of applying for thehoroscope, in order to secure as favourable a ps
'
esage as possible.
Each of the various horoscopes takes into account the conflict orotherw ise of the elementary and astral influences dominant at thetime of the person’
s birth . as compared with the existing influences
sKyed-rtsie ts
’o rabe lac rts is .
3 peg-ruin.
0gs’in -rtc is .
aKag rtois . Other horoscope. for gcneral and extradiv inations are : Gab-M i Ur
Concealed," and Grub-tci or th e perfect”Astrology ; and the 01l system is
termed Nah-(t i in distinc tion to the I ndian or Kan-uni
in more detail thehis calculations.
Tns M isrosw x s
1. An n
0:
n i t
For example, watermeeting iron, its
and tho samr would be true of fire
friend."and therefore 00
of the total is taken as the average result
to avoid each and all of the cal
ically in the Mm lfngara’
books.
1 The metaphysical M dliisat Mafijusri is the amending anand he is always invoked at the head of nstmlogic M m e
ThoyearOf his birth being timWith in-Hog, gives. “000m
good.
of Wat erand Fire. ThwafimeWater meeting its friend Fire
good i i i the secon ddomes
AN ANN UAL HOROSCOPE. 4
m = worse thsn bad .
2. d emonized”
“ Rem ed d gs Calculation .—This give“ ;
“good
res l»,3, Armodified by 7796 Rope of the —This gives "good ,“
[I f it were . theup Tlie closure of the
4. A memes”52"
“
em?m( C
M y". 8
[ I f it were bad would have to do " Theearth " ( ‘
tell ‘T hus the summary the year
’
s confl ict as to birth , together with itsprescribed remedies B
rocure hfe havs read wrymud iThe Sutraand t ragru or L
'
e.
Body”has the y will be free from eickum
onl as regards this one aspect of the calculation).Power " has h k in excess ; Food shall be scanty , and crops
suffer, and cattle die or be lost. To neutralise it (a) leave readvery m
ighBLY ‘gm; a
t:thebu k-M otd
ggdand “
fiat
;zaii"(t t or wh i-« H e so h e
and sweets to "tanks and (Sicilians y m
Luck has black in excess be careful not to provoke alaw-suit or
go on along'
ourney . . To neutralize this (a) do Da-kor”100
times (b) at as many Lurwa’
gflays”as years{may
(o ol er in tkc templsm la with w“ M iami"
yourcooked barley ormud throw it towards your aw ; (i)alsomake an earthen Ccn
'
tya.
Intelligence"has black in excess ; have read the "La-M
worsh ipfor recalling the I ntelligence.
I L—According to PARK'
A
His Park’s for the year bein khan , he cannot during the
earth or remove stonm . The hfigas and the Earth master-demons areto him. He is especially liable in the d iseases of stiffenedjoints and n dis .
orders ln the second month he is es'
ally snbject to dangcr. The N . andE. and 8 . direc tions m bad for hinig
ec
he mus t not go there. Form-moving
l ’
l’hie lay
-u u or“ 8eversed + downwards is a more abstruss cnlculation
“ d yes-papu
-
yi stag t‘
og no: lo gran: t’
ur,
bud-med mac
y i aprel-t
’og
’
nae lo grain gyen.
Form ica—the matters—begin frmn rlps and count nge tip-cub.
Thns tbe birth o
yesr of this individual being Water-Bog, and he being amale snd
the m os wr being WOOQ gives m fm M we WM fi ga yw (c h =
And as he is male, cn wunfing don m dr hom the Wood Tiger thc nm-Hare And
acmrding to the lo gqnen Manual.we Eanh
ln this casc
gim the Wd which has ita’
m the elm ent m tcn md ths m of the
M M t u yw . viz. , Earth -Mam being also Water. therefore=O or good fur
tbs ‘ukyweixiug ROpe.
”
O See next cbspter.
See next clupter.
pared with the Earth-Mouse year
1. A :
2. An
3. As
4. A :
The totnl of the yenr’
s confiiet is
Life and Intelligence are bad,ingly . and in add ition to No. 1.
Balzend werm gond.
Luc is neggrnl ; therefore the
month .
The Sky-seizing Rope is interrupted (fie , out tlu
( I )do very marsh te o
gyed . and “ m -k’
w nz'(on
Mm ea“W to
The conjunction of her{ear
cannotjourney far. And i she
Tam trig-
pa.
"
17 .—According to PARK ’
A
The Park'
s bein Li. she must not try to build or 11
any men inge in her use or opillnn steam the heartdead person is offended with her. endache and e
not look at fresh flesh ment or blood 3 (b)in the St mebed ; (0)must not W . or N .W . ; (d) ham: read thelong (e)he on ul not to provoke quarrels .
I I I .—According to M EWA
HerMew; is some th ing therefore will occur andeenon sneee . 1 ing reports of infidel ityTo prevent we doGya do (im. . 100 lamps . 100 rice. 100mam .
Let -tor, or offeringof cake to the N
T!
umbrella-god wit heads) ; (0) 140 1
mama).
Gmeml N otc on Mc d Am agc v ucThe Mewa is excessively red . I t thus betolrens of blood
accident. M en orah “ Tanamdoc "ant c blood “ M o mdof ’
um(see pagem ). AM M W GJ M M M ‘C—i l uck y
-eve r” .
(2)n you . (3)W M -fM W W .
The extravagant amount of worship prescribed in the above
horoscope is only a fair sample of the amount which th e li me:
order one family to perform so as to neutralize th e currentyear's demoniacal influences on account of the family interrelations only. I naddition to the worship herein prescri bed therealso needs to be done the spec ial wo rship for each individual aecording to his or her own life
’
s horoscope as taken at birth ; andin th e case of husband and wife, their additional burden of wor
sh ip which accrues to th eir life horoscope on their marriage , due tothe new set of conflicts in troduced by the conjunction of theirrespective years and their noxious influences ; and oth er ritesshould a death have happened either in their own family or
even in the neighbourhood . And when , despite the exeemtion of all this costly worship, sickness still happens, it necessitatesthe furth er employment of Lamas, and the recourse by the moreweal thy to .a devil-dancer or to a special additional ho roscopeby the Lima. So that one family alone is prescribed a sufficiemnumber of sacerdotal tasks to engage a couple of Lime: fairlyfully for several months of every yearA somewhat comical resul t of all this wholesale reading of
scriptures is that, in order to get th rough the prescribed readingof the several bulky scriptures within a reasonable time, it is the
practice to call in adozen or so Lamas, each of whom read s aloud.but all at the same time, a different book or chapter for thebenefit of the person concerned .
80 deep-rooted is the desire for divination even in ordinaryaffairs of every-day life, that, in addition to these elaboratehoroscopes, nearly every Lama, even the most ignoran t, andmost of the laity, especially the poorer class who cannot sfiordthe expense of spiri tual horoscopes, seek for themselves presagesby more simple methods , by cards, by rosary heads or pebbm,
D I V I NATI ON BY s ozvss , cums, ROSARY. 465
by dice, by sheepfs shoulder blades,
‘ by omens, etc . And the
results are allowed to determine the movemen ts of the individual, as every traveller who has had to do with Tibetans knowsto his cost. I t is asort of fortune-te lling, which, however, is not
resorted to for the mere idle curiosity ofascertaining fortune longbeforehand, but seriously to find the issues of undertakings inhand or those immediately contemplated by-the consulter.For the purposes of divination most families possess a small
d ivining manual called 7nd or“cud-pa.
“ These books showthe portent attached to the particular number which is e licited
5 and also the initiatory spel ls.
The cards used for most divination purposes are small oblongstrips of cardboard , each representing several degrees of luckyand unlucky portents suitably inscribed and picto rially illustrated,and to each of these is attached a smal l thread .
I n consulting this oracle, an invocation is first addressed to a
favourite deity, frequently the goddess Tara, and the packet ishe ld by the left hand on a level with the face, and, with closedeyes , one of the threads is grasped, and its attached card is drawnout . The best out of three draws is held to decide the luck of
the proposed undertaking, or the ul timate result of the sickness or
th e other question of fortune sought after.
Divination by the rosary is especially practised by the more.
il literate people, and by the Biin priests . A preliminary spell ischanted
gSol ye dharma 0m Sho-kyaM oneys cud-M I! l Kramuneye cud»
lad /t Madahdmmwwyc wdhdh I After having repeated this, breatheupon the rosary and say
“ NameGuru ! I bow down before the
kind , merciful and noble Lima, the three Holy Ones, the y idam
(tutelary deity), and before all the collections of Di kkinis, religiouspro tectors and guardians of the magic-circle, and I beg that you willcause th e truth to descend on th is lot . I also beg you, O ! reli
'
ous
protectors and guardians, B rahma, I ndra, the others of the tent ions Nandaand Takshaka, the Nags kings , including the eight greatNagas , the sun , the eight planets , the twenty
oeight constellations of
stars, the twelve great chiefs of the injurers , and the great localitygods, to let the true light descend on my lot, and let the truth andreality appear in it .
”
After repeating the above, the rosary is taken in the palm and
ro l led between the two revolving palms, and the hands clapped
1 See description by Pas tas, quotai by Rocn uu . p.
La. short for mo-peclia,”or The and book.
’
ASTROLOGY AND 317 13517703 .
thrice. Then , closing the ey:es, a portiou of the rosary is seind
between the thumb and finger of each hand, and open ing the
And according as the remainder is 1, 2, or 3 depends the result
Thus
( I ) [f Ou m aremaiader eonmmOm as the prev ious nemaindcr.everything is favourable in life, in
(2) If Two coma aficr M it is sky will !»suddenly darkened , and there will be lom of wealth. So B rms
‘
gmmust be done repeatedly, and the gods must be worshipped, which mthe onl
ly preventions.
"
f(3)hand m trade and everything.
”
(4) 1f Thm eoma afl er Onc it is good : ‘‘ Rice plants will grow oo
sandy hills, widows will obtain husbands, and poor men wi ll obtainriches;
an(ti)! Out come: Two it is good :
“ Every wish will be fnlfilled
will be ound,if one travelato adangerous plac e one wih
(fige
fi One coma qfic hi-w it is good : “ God's helpwill always !»at hand, therefore wors hip the gods.
"
(7) If Two coma qfl cr Thm it is not
I b gal pnoceedings will come.
"
(8) If Three conw after Two it is good Turquoise foun tains will
spring out and fertilize the ground, unexpected food will be obtained.and escape is at hand from any danger.
”
(9) If T wo coma after One it is bad :“Contagious disease
But if the gods be worshipped and the devils bepropitiated , then it willbe prevented.
”
The most ordinary mode of divination is by counters of seeds orpebbles in sets of ten, fifteen , or twenty-one, which may be usedwith or without adice-board . I f adice-board be used, it consistsof smal l squares drawn on paper to the number of fifteen or of
twenty-one, and each square has got a number within a circlecorresponding to anumber in the md-pe or divination-book . The
set of ten is called “ The Ten Fairy Circ le,” 1and requires aboard
bearing the outline of an eight-petalled lotus arranged as pairsof petals which correspond to the Tantrik symbols of the fiveJ inas (vaj ra, gem, etc ), the fifth being in the
'
centre, and its pairof petals is named the “Consort” of the Jins and the sake) The
1 mKal gro-ma.
Thus rD
fic Kahgro, rdo-rje shugb
’
gro, the former having higher rank and
ASTROLOGY AND DI VIHATI01V.
No. 2. l Turqumm .—The dried will y ield q l ingl ,
and ph nte wifl become and timely rain fall. The ah mtwill soon return. Do the dPan -bstod worship of the enemy god,and the worshxpof yonr own specml god (mch
’
od lhs) 1t is good for
M M CMW —I n the su heavens it
:the lower animals. I n tho tmem mand auspicious time. Your desires will be realmed . LifeI f you are
‘
il hitewash the Caityaand wor-sh i in thetemple. The enemy is somewhat near. For merchants timeis mther late but no serious loss wxll happen . t ealth it is gnod
No. .9 m lnvalid—I f an actual invalid it is due to dm ol
grands ts. Agriculturem ofi
‘
er the “ black
sum) and do “ calling for lcredit it is a had outloolr. Far sickness do “
obtaining loog life.
Mend the read and repsint the“Mcni
”stones . Household thw
and life are bad. For these read the “ do mang-spells, also Du Kar
and Dok. The ancestml devil is to be suppremed by Srignon . A voidconflict with enemy and new schemes and long 3curneys.
The titles of the other numbers indicate somewhat the nature of
their contents, namely
3. Golden Dory'
s . 11. Golden vase. 17. Fiendess with red
13. Garuda. 18 .
‘Gong king-dev il.19 . Peacock.
15 . Sun andmoon. 20. Glorious white16 . Enemy with bow
10. White lion . and arrows. 21. The great king.
The foregoing are the forms of dice-boards used by the laity andthe lower clergy. The more respectable Lamas use acircular discwith twenty-eight divisions in the form of three concentric lotusflowers, each of the petals of the two outer whorls bearing a numberwhich corresponds to anumber in the divining manual which iscalled “ The one who sees all actions.
”The margin of the disc
is surrounded by flames. This moreartistic arrangemen t is shownin the accompanying figure. As a sample of this oracle I givehere the detail of No. 1and list of the presiding divinities of the
other numbers.
L‘s-byed mt'
oii-bn kiln-ldan.
DI VI NATI ON BOARDS. 46
No . 1. . Bhagevén (a title of Buddha). You are of the wise class.or if not you will get awise son . Y our god needs to be worshil
'
zpedfully . and what you desire will be realbed, and you will obtain onglife and freedom from sickness. And if you are amale this bleu ingwill last for nine years. I f youare a female then nine monks must be
south is aking demon who is angry with youand your heart is disturbedand your temper bad . On this account do the wors hip of the kingdemon and wear his charm. I n your house children will be unsafe,but they will not die . Your valuable goods are likely to go ,
therefore do the worship of N or-t'ub or the obtaining of wealth .
”
14. Ton~nan Lhamo. 23.
18 . Gam a Bish ti .
19. Gyachakua.
20. Nad-bdak Remati,
The dice used in divination and fortune-telling
each of the six sidessimilar let ter in the manual . Here also may beloaded dice used in The scape-goat ceremony,
”
on festivals.
The ordinary ivory dice are used in a set ofthree
M45 or“ The goddess’ divination
results from three to eighteen .
thrown on the book itseshaken up in the closedsmall wooden bowl fromwhich to throw them.
The solitary wooden dice is used for divinationmanual of Mafijusri . I t contains on its six sidescompound or otherwise, of Maiijusri
’s spell—A,
D I . The wood of this dice should be madesacred bla
” tree , or sandal , or rose-wood,woods are available, then the dice should beor glass.
I n the manual ofinto the follEnemy, V isitors, Business, Travel ,etc . , which cover all the ordinaryconsul ted. As an eM ple I here
“ ‘ A’is the best of all for grea
e a good result. For
means a little mdnem therefore worship your
ASTROLOGY AND DI VI NATI ON .
DIVINATION OF RE-BIRTHS. 4
dice is again thrown andstate of re-birth from this
appear only six states of
(fits ta’og lam);a follower
D . an I ndian
seems to havegives aghost lymany expensiveaddition to the
into the grander paradise
character for good or evil foretoldbut l ike most oracular
are couched in rath er ambiguousor live versions of these forecasts
year of the twelve-year cycle in addition to a separate set
year of the sixty-year cycle, there is thus considerableal lowed for accounting for most phenomena.
91, during that great vis itation of locusts which swarmed
Lamaist
as an occasional visitant, and I am told that afew of the swarms occas ionally pass
actually into Tibet. The Nepalese during this last visitation were to be seen catchingbasketfuh of these insects, which they cooked and ate like shrimps with much relish.
in six years.
The more demoniacal forms of divinationfessional orac les and wizards are described in
86037 30. ( l ol l
c c . ou r 00
devil. Kin. 4 0nd.
performances recall the scene of the “ witches’ muldron ”in
Macbeth .
Magic, and th is mostly of a sympathetic kind, scans to hmcrept into lndian Buddhism soon after Buddha's death . I n the
term of M i, “ the acquisition of supernatural power, it is a
HinayanaBuddhists . The Paci fic rite of the Sout hernBuddhists is essential ly of the character of exorcism,
‘and portions
of the text of the SaddharmaPundarika, dating to about the firscentury of our era, are special ly framed for this purpose .
But the I ndian cult does not appear ever to have descended to
the gross devil-dancing ? and Shamanist charlatanism of the Lamas ;though even the Llimas se ldom, if ever, practise such common
tricks as swallowing knives and vomiting fire, with which they havebeen credited. They find plenty of scope fet theit charlatanism in
playing upon the easy credulity of the people by workin g thmselves into the furious state of the “possessed ,
”so as to oracularly
sorcery .
Every orthodox monastery in Tibet, even of the most reformedsects, keeps or patronizes a sorcerer, and consults him and follows
u nn exorcism against evil spirits in sicknesa lt adrhrssea itself to “ all sfl ribhm m emhled,
” and says :“ therefore hear me, 0 ye spirits l 8e friendly to tlir
race of men ; for every day and night they brh ig you their oflefinga; thcreforc herpdiligent watch ovcr them. 2‘m
blesccd onaO king u nctioncd l’irh .
And Rhys Davids (M ilinda, p. commenting on this remark. states : This isthe oldest text in which thc use oi the service is referred to . But the word l’arini
what is prwtically a charm ngainat snake-bitmand that is attributed to the lium‘
l'
he particular Suttu , Ratana Butts . Khanda-paritis , Moraw ith Dham a-M a.
and the M umn pmm m me M pd i-mm mfim md w hm refm d
to are all in the l’itakas .
Ct also amanual of exorcism used in Cey lon, entitled Piruwam -potL - e ‘
s
i I t will be interecting to find whether the dancing orgiel of the Oeylou Buddhistsarc in any way related w those ol northcrn Buddhism. Th e descriptiom of alh n yare insumcient for this purpose . They show, however, that Yuma the Death kingMum pmminently in the dancec.
DEVI DDAN01NG 801108125128 .
h is dictates upon most matters ; and there are some cloisters nearLhasaspecially devoted to instruction in this art . Such araMoru,
Ramo-ch’
e, and Kar-mas’a.
The chief wizards are called “ Defenders of the faith (ch’
slag/oft), and the highest of these, namely, Niif-ch’un, is th e govern
ment oracle, and is consulted on all important state occasionsand undertakings . But every monastery of any size has its ownsorcerer, who, however, in the case of the poorer sects, is not
usually considered amember of the brotherhood, and he is al lowedto marry. They possess no literature, and deliver their sayingsoral ly.
Their fantastic equipment and their frantic bearing,“ in figureat page 475, their cries and bowls, despite their name, can scarcelybe of Sivaite origin, but seem clearly to identify them with the
Bon the grossest of Shamanist devil-dancers. The belief bothin ghosts and witchcraft and the practice of exorcism was so deeprooted in the country , that Padma-sambhavagave it aprominentplace in his system
, and even Teen-K’a-pa could not do otherwise
than take them over into his yellow sect . And that position within the Lamaist priesthood once granted to the heathen sorcerer itnaturally became dogmatic and scholastic,
‘and seems to have been
given its presen t organized shape by the fifth Grand Lama, NagWan, in the seventeenth century though even now it is satisfac
tory to find that some of the more intelligent and respec tableLamas despise such gross exhibitions as an unholy pandering toth e vulgar taste for the marvellous.
The chief sorcerers are called “ The revered protectors of re
ligion,"Ch
’
o-kyofaor Uh'
o-jc, and are believed to be incarnations ofthe malignant spirit called “ kings, who seem to be spirits of
demonified heroes, and still the object of very active popularwo rship.
’
These king-fiends are alleged to have been original ly five
broth ers,‘ who came from Ch ’
ad-dumin northern Mongol ia,
m . ii., 260. rgyal~po.
‘ The ulode of wm hipping thel e “ kings and the oflaingc moct acceptable mthem are dctailed in the book Ku-nagyal
c
poa R oofing .
“w m mthe nve aacmdKing!
”t nd “ Coofm ion “( c h i efl to the incarnate Great Clo-KM
”
rgyal-po-oku-nga. 11ieae are caid to have been the kinp of the eu tunystically
called “aw Body”and res ident at 8am-
y i . the king of the wed , eutitled the Speech.
478 SOM Y AND NECEOW OY.
though now only two (or three) of them seem to be knowmn d
Gadon.
The chief of these necromancers was first brough t in to the orderof the Limas by the fifth Grand I i man vho seems to have felt.
like the Roman governors, the nw essity for placing th e divinationfor government service under the eontrol of the pries ts , u d bcdoubtless realized the political advantages of having so pot-uni!instrument entirely within the order. He admitted the anger
of Na-ch’un to the brotherhood, and made him the s tate-en d s.
Tns N3 Omcuz.
The Necromancer-in-Ordinary to the governmen t 18 the N i—ch‘nsorcerer. The following details regarding him I have obtainedfrom aresident of his temple, and also from severalof h is clientele}This demon-king was originally agod of the Turki tribes, and
named The White Overcast Sky .
“ and on accoun t of his Turindescent the popular epic of the famous prin ce KW , who had
conquered the Turki tribes, is not permitted to be recited at Depung, under whose aegis the Na-ch
’un oracle resides for fear ofofi
'
ending the latter.He was brought to Tibet by Padma-sambhava in Thi-Snot
Detsan’s reign, and made the Ch ’o—Kyon or religious guardian
of the first monastery, Sam-
ya. Th ere he became incarnate, andthe man possessed by his spirit was styled “ The Religious Noble ”
or Ch'
fi-je, and he married and became arecognized oracle with
hereditary descent .
This demon-king is thus identified with Pe-har (usually pronounced P6-loar),
5 although other accormts make him the fourthand younger brother of Pe-har.
resident at Nti-ch‘
un, the king of the north , the Deeds, resident at Norbu-gab u d
ot’
the south , the learning resident at Gi h-donmeight ufilu m t of [M and el
Luvauand Tokchoi.“
but this scemato inc lude divinitim ol other clau ea.
l About seven mileawest of Dapung.
‘ Ct also the vemacuh r liten tm'e : gBer
-p'
ren; gyn mathsdeb-ther of Ni -ch'untemple, and of listing gyal po.
Her-palhaof the Bi di agom-kaw order.
gNamo t'h dKar-po.
Although he is spec ially aseociated with monasteries it is unlikely that his mmeis acts-rupt icm oi
’
Bibar ( Wham). suit is spelt dpeo har, and he bas'l'
ibetnn attributu
from ten to l ,000 !mibao (silrer coins ahout sixpare needed, and these are applied to the suppor1
establishment.
lated, the augur is disclosed in awildly eestatie etal
rice at the appfimumand becoming more inflamed hdown in convnlsions and then replies to question:him. The replies are noted down by attendant Du
document is afterwards sealed—it is said hy the
the brevity and ambiguousness ofan omcular reopenOne of the sorcerer’s responses which "I
a circular red seal of crossed thunderbolts. I t 1
rather as asample of the kind of questions addressedthan for the oracular deliverance itse lf, which is ofprosaic kind .
To the exalted throne (made of
rest ths feet of the great Religious
God of the enemies in all the three
my“ 1. What is the evil accru this year on the followhat the necssmry wnrahip to
ORACLES AND AU0UE I ES.
birth year, I ron-Monkey.
Earth ~Hare .
Female
2. What is the evil,now and hereafter, accruing to the Guide
(Teacher) of Sikhim and Gang-ljong ( a ma-Tibet) from the foreignban ners ? And what can be done ?
3. A t the Tibetan farm of Do-ta (near Khamba-jong) the fields forseveral m us have yielded no crops on account of dew from want ofc louda.
’ W'
hat remedy is for this iPray relieve our anxiety . You
,who are the best of gods , do not
ever abandon us ; but ever protect us on all sides as by athick tent lSave us ! We worship Thee ! And we offer you this god-like silkenrobe ; also this pair of fowls (male and female)
This applicant’s name is
Tun Barn .
Hm ! I . Read Ti ri ’aritual,and plant prayer-flags (in number)
accordio to
2. and plant as many of the largest prayerflags
3. Read the Bum (Prajnaparamita)and (St . Padma’s)T
'an the
three roots (Lima, tutelary and Buddha) ; make the Ta'
also one to Dorje Nam-ch’un, and Yul-K’
rus (sprinkling ho y water topurify the country) and mollify the country-gods by the Gya
-nan
Sruimna.
"
run seams-si n ORACLE.
But the Karma-s’ar ‘oracle seems to have been the original one,
and it stil l is one of those most popularly resorted to . I ts sor
cerer is also held to be possessed by the demon-king Pe-har. I t is
within M ass , and is specially under the aegis of the Serramonastery, and th is indeed is said to have been achief reason why theGrand Lama Nag-wan eclipsed it by attaching the state oracleto his own and rival monastery De-pung.
Yet Karma-s'ar too receives some direct countenance from
Or rKar-ma-K’
yu.
here a few
The dog is unlikely to mtchthair tlnls to give up pursning some sm
The
ing ad
The
The
is an excuseauthorities .)
A more type of'
sorcerer is the Ll
are found frequently in weste rn Tibet, and may Iin which case the woman may marry without inprofession . These wizards are espeeifl ly resortedof pain .
Th is exorcist puts on the mirror over the hescope, with the five Bats of Fortune, and the five
of the five Jinas, topped by skulls, a silken girdll
placing a cake on his head, he calls upon Buddha
and offers a libation 2and incense to the demons
large drum (not a tambourine or hautboy)and c
the several country-gods by name, saying : Né-E
sam e-so ! and the advent of the deity is believethe mirror. The first to come is the tuteltwy ,
v
i '
l’
hey somcwhat re semble th e Nan-jar” and Pa‘ o of Sikhidancers like the latter. Cornpare alao with the witch -like pric
gala"of the Hunza trihes mentioned by Dr. Leitner as thc me
-plaaure and supcrnatural preeence being manifeat by ringing ol
these rites.
The Tibetan gem s loci
many paral lelsabove the doorof the I ndo—Chinese .
The local e ‘ rth-spirits are namedMasters,
“and are com
Hindus. The most
certain trees and rocksrespected , and usuallyThe earth-demons are
authority of Old mothand is dressed in goldenis “ Sap thel-nag
-
po.
”I n her hand
her face contains eighty wrinkles .
The ceremony'
of c losing the
quently referred to in the Lamaisther.
I n this rite is prepared anand amongst the mystic objects of themost prominent is a ram’
s skul l withis direc ted downwards to th e earth .
I nside the ram’
s skull is put some
and portions of every precious o
of dry eatables, rice, wheat, pulses, etc .
On the forehead is painted in
l Certain Himalayan tribes (my . the Limbu). and the M (Bi
Hill Tribes, bond"1M ). place skulls of animals outside their (31
believ e. are intended less as trophies than as charms against spiritSa-bdag-po .
Apparently derived from the Chinese name of the Pas-Km for
The symbolic od our of the earth .
Em m aro Baa ran Dawns .
For the earth-demons. For th e nky d cmom .
this od'
ering, and tgoing pictures arewreak their wrathhuman occupants .
Then when all is ready andwest and chants
O ! O ! kc !as Old Motherthe guardian of
pecially desire
ahose right check the aleft cheek the moon glbears the sign of E lton ,
and th
silk,wool
,and precious things.
(here the Luna breathes uponofiered to u
, so please close thwho here as offered you thesethel ngag-
po and
this one, nor when wething happen to thisangry with us, but do us thehands and shouts
0m kharal dok / 0m khamrhil dok !‘ Beam
“The images of men and women made of wool wm hung i
many halls made of wool u there werem vants in the bmily . uimageuu tlm e were children w
’
atw pld L a. Gyr). Tho mson
488 SORL'
EHY AND NEUEOJI AN C‘
T’
.
dread guise of this king evi l, he orders out the dieease-dm
under threat of ge tting himsel f eaten up by the awful tutelary
mystic dagger puorba. Charmed seeds and pebbles , consecratedbv muttering spel ls over them, are thrown at t h e demon. Th:
charmed seeds are s tored in asmall horn (t
’
m’
w -va), carved
with scorpions , caityas and u r
ious other symbols in relief. ‘
The ritual itself is a curiousmixt ure of Indian magic
else with Chinu e astrology andnecromancy, and has been dc
tailed by me elsewhe re .
’
Dan am om es.
As the rites in 001111t
with adeath include a consider
able amount of devil worship,they may be noticed in thisplace .
On the occurrence of a deaththe body is not disturbed in anyway until the Lamti has ex
tracted the soul in the orthodox
l-Ixonc lsnu’
s HO RN .
manner. For it is belie ved that
any movement of the corpse
might eject the soul, which then would wander about in m
irregular manner and get seized by some demon . On dm h,
therefore , awhite cloth is thrown over the face of the corpse , and
the soul -extracting Lama (’
p'
o-bo) is sent for. On his arrival allweeping relatives are excluded from the death-chamber, so as to
secure solemn silen ce, and the doors and windows closed , and the
Lamasits down upon amat near the head of the corpse, and com
mences to chant the service which contains directions for the we]
to find its way to the weste rn paradise of the mythical B uddha
Amitabha.
For the Tartarmode of exerc ising d isu se-demons . cf. Hues i., 76.
M in Sikhim.
DEATH R I TBS.
Afte r advis ing the spirit to quit the body and its old associationsand attachmen t to property, the Lama seizes with the fore fingerand thumb afew hairs of the crown of the corpse, and pluckingthese forcibly
,he is supposed to give vent to the spirit of the
deceased through the roots of these hairs ; and it is generallybelieved that an actual but invisibly minute perforation of the
skull is thus made, through which the liberated spirit pas ses .The spirit is then directed how to avoid the dangers which beset
the road to the western paradise, and it is then bid god-speed .
This ceremony lasts about an hour .I n cases where, through accident or otherwise, the body of th e
deceased is not forthcoming, the operation for ext ract ion of the
soul i s done by the Lima in spirit while he sits in deep meditat ion.
a while the astrologer-Lama has been requisit ioned for a
death-horoscope, in order to ascertain the requis ite agesand birthyears of those persons who may approach and touch the corpse,and the necesmry part iculars as to the date and mode of burial,as well as the worship which is to be done for the welfare of the
surviving relatives .The nature of such ahoroscope will best be understood by an
actual example, which I here give. I t is the death-horoscope of alittle girl of two years ofage, who died at Darj iling in 1890.
um . ro mafiansai !
The year of birth of this female was the Bull-year, with which theSnake and the Sheep are in confl ict ; therefore those individuals bornin the Snake and the Sheep year cannot approach the corpse. The
dw th -demon was hiding in the house inside certain coloured articles,
and he now has gone to aneighbouring house where there is a familyof five with cattle and dogs (therefore that other family needs to do
the necessary worship). The death ~demon will return to the house of
the deceased within three months ; so there must be done before thatt ime the za~ de kha~
gynr service .
Her PAM’A being Bud 1n relation to her death , it is found that her
spirit on quitt ing her body entered her loin girdle and a sword.
51“
th is w e the affected girdle was cas t away and the sword was ban edover to the Lima] H er life was taken to the east by Tsi n and kingdemons, and her body died in the west ; therefore , small girls , cous ins,sisters and brothers in that house w ill be harmed . The deceased’8death was due to I ron. And the death-demon came from the south andhas gone to the east .
corpse .
Her D nrn Su n is Grc . Her brothm'
her are harmed by the dmthfl emaigerskull and agoat
'
s skull must be placed onHer Death Hovawas soon after sunset.
Precautions to secure aGoon Bantam —I t is necau u'
y to primage of Vajrapini, Vajrasattva, and before these to havedone for the good re birth of the girl
’
s spirit . I f this be done,w ill be re—born in the house ofa rwh man in the wes t .
For decsawd'r 8mm .
—I t is necem ry to get the Limaa tmservice (amen-lam)praying for re-birth in the Paradise of t hFor Snan vons of fmnily .
—I t is necessary to have read tlufor long life, viz. , ts
’e-mdo and ts
’e-gzuns.
”
Direction: for Rumou r. or Conan—Those who remov e thmust have been born in the Dog or the Dragon year. The bebe taken outside of the house on the morning of the third d»;ing the death , and it must be carried to the south west , and l(not burned , or abandoned to birds or dogs).
On obtaining this death-horoscope the body is t ied up iting posture by the auspicious person indimted by the he
and placed in acorner of the room wh ich is not alread y 0
by the house-demon .
Notice is sent to all relat ives and fri ends within res
these collect within two or three days and are entertainfood of rice, vegetables, etc .
, and acOpious supply of m in
‘ A fn gmcnt of such a skun or its image made cf dough is umany a
' Dcugh also will do .
‘ lt hu t‘requently been u serted that no pu yer is practised “: Limaim
RELEASI NG FROM HELL. 4
At this stage it often happens , though it is scarcely consideredorthodox, that some Lamas find, as did Maudgalayanaby his secondeight, consulting their lottery-books , that the spirit has been sent toh ell, and the exact compartment in hell is specified. Then must bedone a most costly service by a very large number of Lamas .First ofall is done virtue ” on behalf of the deceased this con
si sts in making offerings to the Th ree Collections, namely : Tot he Gods (sacred food , lamps, etc .) to the Li mes (food and
presents); to the Poor (food , clothes, beer,The virtue resulting from these charitable acts is supposed to tell
in favour of the spirit in hell. Then manymore expen sive servicesmust be performed , and especially the propitiat ion of “ The GreatPitying One,
”for his intercession with the king of hell (a form of
h imself) for the release of this particular spirit . Avalokita is beh ind to terminate occasionally the torment of tortured souls bycasting alotus-flower at them. Even the most learned and orthodc x Lamas believe that by celebrating these services the. releaseof a few of the spirits actually in hell may be secured .
‘But in
practice every spiri t in hell for whom its relatives pay suffi
c iently may be released by the aid of the Lamas . Sometimesa full course of the necessary service is declared insufiicient , as thespirit has only got a short way out of hell,—very suggestive of
his client in Lever’s story,
-and thenmust be incurred to secure its complete ex
the corpse from the house, an especial feast of
and drink of sorts , are set before it .And aLamapresenting a scarf of honour ” to the corpse thusaddresses it a
You ! (and here the deceased’s name is stated)now have received
from your relatives all this good food and drink partake freely of its
essence, as you shall not have any more chances 3 For you must understand that you have died, and your spirit must be gone from here , andnever come back to trouble or injure your relatives . R ememberthe name of your a-teach er, which is and by hisaid take the right path—the white one . Come this way !
Then the Lamawith a thigh-bone trumpet in the one hand anda hand-drum in the other, and taking the end of a long white
1 Cf. page 93for Maudgalayfilw releas ing his nmtlwr.
the drnm and chant ing a liturgy . This scene is figure d in theWheel of Life, in the upper part of its human oompartment .
lie frequently looks back to invite the spirit to ac company the
body ,which he assures it is being led in the right divection. And
the corpse-bearer is followed by the rest of the pm ion , somebearing refreshments, and last of all come the weeping relatives.
The ceremony of guiding the deceased's spirit is only done for the
laity—th e spirits of deceased Lamas are credited wit h a knowledge of the proper path, and need no such instruction . The bodyis usually carried to the topof ahillock for hurial or crematiw .
The corpse is cremated with much ceremony, including someinte rest ing worship of the Fire-god Agni , as well as of Avalokita,the (h u t-hearted Pitying Lord.
’
But the cremation or interment of the corpse does not term‘
mcte
the death-rites . There needs st ill to be made amasked lay figmcof the deceased . and the formal burning of the mask and the expulsion from the house of the death-demon and other rites.
Exrm wo rm; Dan a-Dam .
Th is rite for expelling from the house and locality the demonwho caused the death must be done within two days after theremoval of the corpse . I t is called The turning away of the firesof the Destroying Devil.
“
This ceremony, of the nature of a sacrifice, as well as exorcism,
has been detailed by me elsewhere .
‘
i The scarf usu l in fi ie funeral pmcesaion may pmhably reM the O fimAn ia-fl u , or
“soul
’
s banner."which is carried before the cofi n in China.
revered Great Pity ing One (’
gro-wa
’ Za-’
dre K’a-agyur.
Lduaim i'
n Sv'
kM-i ; M af itaritual is the fbllowingOn acmall wmden ph tfonn is made the image ofatigcr by m d them u d
of five coloun .
M asm fl imq o of amm is m de by h u dw doq n in whid i arc inmrpon tedAlings from thc alloy of the five wccimm th ings . into the belly of tzhia imtoawhich is called “ the eating-demon.
”is insefl ed apieoe of paper, on which is written
the following banishing spell :“ Go, thou devouring devih having your face t1n-ned
496 SORCER I ' AND NECROMANCY .
paper,‘ here figured . Schlagintweit, in giving a specimen of one
form of this print,’ has mistaken its meaning. The figurein the cen tre is no t
“ the
Lord of the Gen ii of Fire,“
t imes with the legs bound.in an att itude of adoration.
And before thi s tape!figure, occupying the posit ion of the fac e, are set all
sorts of food and d rink aswas done to the actml
corpse .
This seems es sent l a
Edu-
parite,and is referredto as such in the h istoriesof St. Padma, as beingpractised by the E61), andas having in curred the
Tux Et rie r or n us Du n Pu san .
(lis [m um of St Palm”1. 1mm . a. L
p3. Oonch . 4. V
’s-n un dow n . sambhava, the founder Of
6. Holy Cake.
Lfimatsm.
The Lamas then do the service of the e ight highest B uddhas
l mts'an-opyan, or“ Jan-kn.
"Compare with themortuary mesh of anc ient Greeks.
North American I ndians. and s . a M'
s Mach . new . an d Pam .m m « it
I ts inscript ion usually runs“ l, theworld-departing One, (and here is inserted W O'the daoeuwd '
.
adore and take refuge in my Lima-confessor. and all the deities. both mild and wit hful. and ‘
the Great Pitier’
forgive my accumulated sins and impurities of tu nic-rlives . and show me the righ t way to another good world !
"
And in the margin oradown th e middle of the figure are inscrihtd in symbolic form- l)y th e initial letter of the Sanskrit tit le—the sixt h statu e! rebirth . via. 51
' M I .
agOtl : orm m : Tn’
yak or bm t m -z m om "try :
hell. (Th is also is amystic interpretation of Avalokitn ’n mantra. the sixth svlh blr
of which is made to mean hell, and is coloured black. )Around the figure are depicted
“ the five excellent sensuous things. viz. , ( I ) M y3 mirror). (2)m ad (as cymbals, a couch. and sometimes a lyre), (3) smell (am
of flowers ). (4)essence or nutriment (holy cake). (5) dress (an: clothes,Op. cit , p 252.
498
mantled , and the clothes are presented
in ” our of the dmedical swam .
deem ed have left a widest or widower, the
rites are necessary to
aghost is disposed of by being i»
the practi ce is evidently borrowed from the
en tailed
ceased w be .
'
hhor, and inside this is drawn atriangle named “ hw-hfi .
"Small sticks are then
its quietus. and never can give trouble again.
and dart their lightning into the skyclouds gath er and the thunder-dragons roar, and rain
naively adds the scripture, real
AND HOLI DAYS.
HE regular Buddhist festivals'are all found in
and many more besides of an indigenous and localorigin, related to demon ist cults , or the worship of
Orig inally, in Buddha’s day , the days of the new
’and full moon
were set apart for fasting, confession, and listen ing to the Law,
and this institution is strictly observed in Lamaism.
On the first and fifteenth days of each lunar month no animalfood should be taken, even by the laity, and no an imal killed
,8and
only on these days are many of the great cathedrals and templesin Ti bet open to the public . These days, however, were afterwardsincreased to three or four,‘ so that many monks observe afast fourdays monthly, and hence has arisen the idea of some writers thatthere is a Tibetan Sabbath 5 ; though the public service and con
3 '
duo-ch'en . ham-
gain.
On the reconversion of the Mongols to Buddhism in the sixteenth century . in the
treaty between the Dalai LimaandAltun Khan, it was stipulated that on the monthlyfast days the hunting or slaughter of animals would be prohibited0 Hiuen Tsiang speaks of six fasts every month . and Julian quotes a Chinese
authority giv ing the days as the eighth . fourteenth . fifteenth . twenty-third, twen ty
ninth. and thirtieth . FaHian notes that in Cey lon preach ing occurred on the eighth ,fourteenth, and fifteenth days of the month . On th e fourteenth
, fifteenth, twentyninth and thirtieth (says Korm , ii. , 189,
“ by rule, among the Li nu s nothingshmfid be tasted but farinaceous food and tea, the very devout refrain from all foodfrom sunrise to sunset . The temples are decorated, and t healtar-tables set outwith theholy symbols, with tapers, and w ith dishes containing c h
‘
eringa in corn,meal. tea,
butter, etc ., and especially with small pyramids of dough or of rice or clay . and
accompanied by much burning of incensm ticks. The serviceperformed by the priestsis more solemn, the music louder and more exciting . than usual The laity maketheir ofl
'
erings, tell their heads, and repeat Ommani padme hun.
Gus-ass.
Third month s—On the fifteen th is and fromtwenty-second is the celebration of Tu
‘
or.
Fourth month—On the eighth is Tagon, and fn
fifteenth the worship of The Great Pitier.”
Fifth month—On the third is Togas, and from the !the liturgy of the tutelary fiend Sambhara.
Sixth mon th —On the first is Togas, and from the
rab‘
gnas , and from nin th to fifteen th is the “ white TiSeventh month—Ou the eighth is Togo», and fl't
fifteenth is the liturgy of M il kruga-pa.
Eighth month—On the eigh th is Tapes , and frcfifteenth the liturgy of The nine gods of ImmortalitN inth month—From the first to fifteenth the Rah
are read, and from the seventeenth to twentt tThe Dead Saints,
”the Stham
'
ra.
Ten th month—Ou the eighth is Tugmi, and Ira
fifteenth is the worship of the tutelary fiend Gruhyaltwenty-fifth is the service of The Five of Gi hs ldan
Eleventh month—On the twenty-second ismeaty-third to twenty-nin th is the celebration offiendish lords.
Twelfth month—Ou the twenty-second is Togas , amn inth day of the month begins the great carnival andDrug
-bc’u lchags-mk
’ar-gyi gtor rgyags.
”
An interesting glimpse into the Lamaist feastsdivinities as current in the thirteenth century is 1Polo. The Venetian traveller says
When the idol festivals come round these Bami (I .prince and say , Sire, the feast of such a god is com
Buddha‘
s Birth and Preaching ,
‘ andPicture Feast.
”
Birth offif
l’admau mbhwaheoordingmle .
The atarJesfival. R£bo CM .
St. M K'
b pab Ascension .
9 Feu t of Lani
The Tibetan new-
yea was formerly celebrated aboutwinter solstice in what is now the eleventh month, whetlarders were full,° and no field work W e in the snow -h
country, and the days first show signs of lengthen ing. The r<
of the sun , so to say , has at such a season been celebrateevery nation of any culture. This was the period for po
festi vity and general joy.
Since the government adopted a later date for the new
namely, about the beginning of February,
“ most of the p
have transferred their festivities to the new date, wh ich is kl
dus-‘
R’
or gauna-pa.
rab-tu byun-ba,
“The highcst Being or Beooming.
”
Buddha)of the Eastern World .
-'Ji8i00l Speech).
Orgyau rin-po ch ’e alru bltam m
M babs .
n dgi-ldan In
’
amch ’od .
0 The grain haabeen stored since two monthg and the yak and sheep-flesh
four to six weeks .
lu lBtB it was on tht Februu-
y .
TI BETAN NEW-YEAR FEAST. 505
as the “ royal new year in contradistinction to the old style,jyow called The cultivators’ new year.
This altered date, February to the beginning of March , makesthe “
new year ” a spring festival. I ts gay carnival is doubtlessman expression of the self-same feelings , inspired by spring upon
“ t he animate and inan imate world , which prompted the analogousfM festivals of Lupercalia, the Festum Stultorum
,the Matro
the goddess Anna Perenna, and the
all held about the same season , during the
1m onth of February and the first fortnight of March, and repre
sented in I ndiaby the Holi fest ival.W ith new-year’s eve commences a grand carnival, which
lasts the greater part of the first month . The people decoratet heir doorways and houses with boughs of jun iper, etc .
, prepare
puddings, and lay in a stock of wine, and pass the time eating,
d rinking, dancing,’ singing, and games,
‘ combined with as much
praying as they may feel inclined for. The people flock from the
smaller villages into the larger town s,and the Lamas contribute toth e general amusement by masquerades and pompous processions,in the intervals of their worship for the general welfare .
The new year is ushered in with high carousal, and first footing and health-drinking are the order of the day , and everyoneis pressed to partake of sweet cakes and puddings, more or less
gaily decorated , and beer and wine ad liln'
tu/m.
3
And while this fest ivity lasts, that is, during the first four orsix weeks '
of the year, the temporal government of the city of
L hasa is removed from its usual custodians, and placed in the
hands of the priests of De-pung monastery, the chief of whombecomes for the t ime m W m , as with the Romans . I t is
possible that this is apolitical 80p to the most powerfulmonastery
I 1
1rgyal-
po iii-gm .
t So-nam lo-gaar. I t is popular in Lad i k (Rausar’
s Diet , p. and in Sikhim.
The dancing is usually done in lines, the men and women apart .
0 The games include archery ; putting the stone (and called Lin-sin ch'en gyal
po). in which the losers pay forfeits ; acrobats , in th e Lhi sa festivals these comeusually from Sh igatse (Tsang -jo-mo-Kha-rag), and slide down long ropes of yak-hair
from the gilt umbrellas on the topof Potala to the foot of the edict pillars .
According to the current saying“ The Tibetan New-Year is W ins. the Ch inese is
Pawn and the Nepalese is Noise."with reference to th e Ch inese ce lebrating their
festivals by display of red paper flags, and the Nepalese by clamour of noisy ins truments . Cf. Buc
’
s description of these galadays .
benefit of his monaste ry.
commit excesses , so thatincurred, or have reasondispleasure of De~ pungsuburbs during this period of priestly rule.
th eirness .
public expense or by the richer people,’ and are en t4
sports .
One of the duties of thisof lectures to the assembledsophy , and polity ; and he is credited with divine poLhasa, during th is festi val, con tains, it is mid,
monks,’from Serra, De-pung, Gab-ldan, etc . , so that ti
red with the red cloaks of the Lamas. They are 1
greater part of the day in worship for the getter:
the country and people.
His title is Tslwgs
Everyone is expected on tlw last day of th e old ycar to bring ho i
half amonth'
s rations for the monks, in flash , grain, butter. etc .
The stupendous siae of the coolringarrangements and the siae of tlfor such amultitude may be imagined . a h monk recrives rctre-hmthe three daily assemblies at the Lhi sa cathedral. After me first i
am . , each monk gots teaand soupat government m and atesecond assembly . at eleven rum ba again gets similar refreshmsuttasks : (silver coins value about sixpence), and at three pan. furthDuring this testival each Lima receiv es about twenty to twenty-4which mouey is mainly pmvided by the Tengyelingw
During this feast many of
At this fest ival, held there
and all the people seek the ben ediction of the Co :
by touching the lower border of the picture with th1
pitiaformed by the lay governors of Lhasa,
’and th e
Lamas ,“and some other ofi cers, who proceed from
Potala to the great Lhasa cathedral, whe re the g :
Buddha is worshipped , and the officers feed the tar
pouring into it melted butter in silver ladles.Then one of the governo rs and a secretary (1
about thirty retainers, go to the Ramo-c h ’
e te rn
Gyambum K'
an Caitya, wherethe chief shrine ; and here thof hits of brick-tea to the paupers, who are here 4
rows to receive the customary bounty.
From Ramo-ch ’
e the procession passes round the 4road , dispensing teaas it goes , 11116 the Maude bridgeor dragon-temple . The governor and party here anor five small boats of hide with wooden frame work, asround the moat once in the respectful Pradah hi:They then disembark and ascend the hillock on wh ic
dragon-temple, where, in an inner sanctuary, t
l Figured at 9 273. I ts base is slxty pm long. and its hmGrars
'
o .
b“ ll -blon Tfli'mugo
WATER -FEM T. 509
ofi'
erings of gold and silver amorJg the snake-idols, and this roomis then locked and sealed, only to be opened again the following
The laity are now permitted by payment to be rowed round themoat, and cheer lustily as they go. The avowed object of thisceremony is to conciliate the Nags demi -gods, so as to securetimely and sufiicient rain for the benefit of crops and an imals .And if, as sometimes happens, rain does fall, it is cons idered an
The ann iversary of the birth of Padma-sambhava is observedmainly by the older party of the Lamaist church . I t is held inSikhim on the tenth day of the seventh month ; but in many
parts of centraland eastern Tibet,as at Sam-
yas and mCh’
ogo
gling,near Gyantse , and also at Ladak ,
‘it is held on the tenth day of
the filth month, and the tenth day of every month is sacred toh im and called Ts
’
e-bchu.
”
On the day previous to this anni versary are held masked danceso f the black-hat Lim aand of the fiends and fiendesses, as fullydetailed hereafter in the chapter on the mystic plays , followed on
the te nth by representat ions of the saint in his eight forms, andthe Ging,
"father and mother demons . And if rain now happens
,
it is deemed of good augury, and due to these pious celebrations .The Water-Festi val marks the commencement of th e autumn
,
and usually falls about September.” I t is a thanksgiving feast .
Water, especially of springs, becomes holy and sacred, a veritableelixir view : as the water sprites now set free their sacred water.
At this season the T ibetans, though not particularly fond of washing and bathing , indulge in this luxury more than usual.’
Th is festival depends on the appw rance above the horizon,about the eighth month, at early dawn , of the star named Rikhi orRishi -agastya, or Rib-chi ,
” which ColonelC. Strahan , of the I ndian
Ransav'
s Diet , p. 44 .
I n 1891it happened on the fourteenth day of the eighth month. La, on the 17th
I t is said that Buddha E scalapiua, the founder of medical science according to
the Tibetans. bathed at this season, hence the custom (see “m an’
s D id " p.
th e cessation of the rains, when nature, having reached herwomanhood , decks her
With this may be compared the ao-called Cocoanut gestival of the Hindus , held atas"inall herwealth o f leafy charm, when the gratefulpeople cast thousands of cocoa
nuts and dowors into tbe sea tn the sea-gods in gratitudaand to securc patronage
and new enterpriscs duridg the current year.
to snatch adraught of the glorified water.
nymphs and dragon-spirits of the water, amlife-g iving and sin -cleansing water, attendsfestivity .
a Tents are erected in the neighbo
weeks,during which the multitude drink an
dance, sing, masquerade, and give vent to tl
be considered acleansing or atonement feast
gi ving. And monast ic discipline even ie reitival, and many monks are allowed to go how
“ The descent of the gods” is evidently lb
ofSakyaMuni's descent from heaven, where l
the saving Law to his regenerated saintly moththence by a ladder—a glorified sort of Ja<
marks the end of the rainy seasonwhich Buddhawas wont to spend in ret ireming, and holy exercises .
The anniversary of Tson-K’ap pa’s ascent
special festival of the established church, 01
was the founder. I t is a Feast of Lanterm
winter, about the beginning of our Decembe
near their shortest, and it probably is assocnature-festival found in other nations at th isthe loss of light, and des ire for the return of t
l Arabic M 1,“ to be leve l.
"
bourhood of the cloi
Lama consents to
should so decide.
and throws six-up three times, whilewhich throws only one.
When the dice of the priest throws six six wand that of the scape -
goat throws only ones, thisMor
“ Léjon”as he is called, is terrified and fleesm
horse, which , with awhite dog, awhite bird, salt. at!provided with by government. He is pursued wi t]blank shots as far as the mountains of Chetnng, 4di
remain as an outcast for several months in aM
m amasakh im kmg by me head m am w‘What seems avers ion of this ceremony is celebrated in Lad“
Mi sho) under th e name Nagh-rang ,
” and described by Ram .mi did not enquire mto the personality of this [M and hiam
temporary Li ma~ king oi'
De-pungmonastery . Pandit Nain Sing oonafilceremony with th e termination of the De -
pung M WLima identical with the latter. while Lima 0. o . (lot . cit ,throwing Limabelongs to the Chmg-chub-Ling monastery .
140-30 0m l-PO
Pamdit A . li fe Bnrn y Repl.
CHASE OF SUR E-GOAT OF BAD LUCK. 51
he exercises despotic authorityM ar Sam-
yas, and the same during the first seven days of his stayat Chetang. Both Lamaand laity give him much alms, as he isbehaved to sacrifice himself for the welfare of the country. I t issaid that in former times the man who performed this duty diedat Chetang in the course of the year from terror at the awful
P images he was associated with ; but the present scape-goat survivesP and returns to re-enact his part the following year. From Chetang,where he stays for seven days, he goes to Lho-ka, where he re
B mains for several months .At the beginning of the third month an exhibition is held of
l the holy vessels and precious things in the La-brang temple, alsothe hang ing out of pictures on Petals . There are sowing andharvest and other non-Buddhist fest ivals, and special rogationday s of supplications in case of war, famine, and pestilence.
The old year with all its bad luck is despatched with rites of aclearly demonistic character, and the ceremony, named the
T hrowing away of the Dead is combined with a devildance, as described in the next chapter.Every household contributes to ring out the old and ring in
th e new ymr. On the 22nd day of the 12th month each family
prepares adough image weighingabout four pounds, and on it st ickpieces of cloth , woollen or silken, and coins, etc . , according to the
wealth of the house-owner, and the demon of ill-luck is invoked toenter into the image, which is then worshipped , and on the 29th
day , or the last but one of the old year, aLama is sent for, whocarries the image out of the house and beyond the village to aplace where four paths meet, and there he abandons it .But for the general community a huge image is prepared, and
attached to its topare many threads, and in front of it on the29thday agrand dance of the death-devils, etc . , takes place , as detailedin the chapter on the myst ic plays . And when it is carried 06
‘
and
abandoned the laity vie with one another in snatching the threads,
Lo-s’i sKu-‘rim.
which are treasured as most potent charms, while the I ‘
return to the temple and perform a service to complete tinexpulsion of the dead old year.
And so they go on, feast following feast, till the end of the ya,
when the pantomime and carn ival commence.
Dance of the
to have been toto propitiate wi th humanwar-god and the guardiankings and heroes , in orderenemies in the incoming year.Human sac rifice seems
tised in Tibet up till thecentury A.O. The glimp
Figured by Gausswxnn , Bum . R am in I nd .
ennially accompanied by human sacrifice.’
Actual cannibalism is, indeed , attribute dand the survival of certain customs loadsprobability of such a practice having beenthe middle ages. The Tibetans themselves claim den
man-eating ancestry, and they credit their wilde r loneighbours of the lower Tsang-pov
alley with anthrophr
preserved in the mystery-play. And of similar ( thanto be the common prac tice of eating aport ion of th e 1
covering the thigh-bone inprobably, of like origin is tBy my fatt and mother’s flesh .
N
The Lamas, however, as professing Buddhists , couldte nance the taking of life, especially human. So, in in
th is ancient and h ighly popular festival wit hin their 33replaced the human victims by anthropomorphicdough , into which were inserted models of the larger c
also fluid red pigment to represent the blood . This aof dough images for the living sac rifices of the Biin riteby tradition to St . Padma-sambhava in the secondeighth century A .D. And these sacrificial dongh- imagior less elaborate kinds, now form an essential part of t
'
daily service of worship .
The Lamas also, as it seems to me,altered the mo
play to hang upon it their own sacerdotal story for
glorification and priestly gain. Retaining the fastivBacchanalian orgies for expelling the old year and u
good-luck for the new, they also retained the cutt in g-1enemies in effigy ; but they made the plot represen t t]of the Indian missionary monks (Acdmya) under St . Pbhava over the indigenous paganism with its hosts offiends and the black-hat devil-dancers, and also over tlheretics .
New Sen . xii . . p. 440.
Yuu ’
s (Whe y, 151, and Jim Polo, i., 308.
Ran Twas -m a. or m 86s .
ism, and his T'
antrik book is adm ittedly ofTib
But even as thus adapted by the establi shedofall the Lamaist sects, the play still retains, 1
Twas -llamas(of th o Chinano . The lower right-hand one is the Ream (I
shown , the devil-dancing Shaman ist features|of human sacrifice, if not ofactual cann ibalism
See page M aud compare also their relatives, themthe only formof the cult in Japan .
When acted at the end of the year it forms part of the ceremonycalled “ The m rificial body of the dead year,
”and is held 011 the
last two or three days of the old year, from the 28th to the 3oth
of the twelfth month . As the performance is conducted at the
Himis monastery, in Ladak, in a much grander . style than was
witnessed byme in Sikhim,and.
more in the style seen in Tibet,andas it has been therewi tnessed and described by several travellers,
‘ l
shall take the Himis performance as the basis of my description ,and amplify the description s of it where necessary.
As the day for th e play draws near, th e villagers fl ock in from
the country-side ; and on the morn ing of the day fixed for the
Performance. the people, decked in holidav attire, throng to the
temple many hours before that fixed forthe performance, to secure
good points of view. Seats are provided and reserved only for
the gentry and h igh officials and visitors . The king and other
temple (see the photograph on page The orchestra is
somet imes screened oh‘
from view, and the maskers assemble
either in the temple or in yak-hair tents , and are treated to refreshments ofte n, and soup between the acts .A shrill bugle-call, from atrumpet made out ofahuman thigh
bone,’notifies the commencement of the play.
The gongs and shawms strike upawailing sort ofair, which themusicians accompany by a low chant , and out come trooping a
L64 1 aka-rim. The term aKu-rim is applied to certain indigenous sacrifici al
ceremonies, usually with bloody ofl eringo, in contradictinction to the more truly
Buddhist ceremonial offerings, which are named mch'
od and
Notably B . H. Gonn a-Aun t s lmlfl l we); ELA. Jam Wi s p. 77 ;
Sonn e t . p. m ; Karon-r, loc . cit.. wbere several fine photograph of the play are
given ; A. 478 ; andmm r’
s Wm . Tibet , p. 68 .
Kair liii .
of Ch ina silk and brueade, andThey make the mystic sign of “ The Three,
”and execute a etately
dance to slow music.
w tho righh w d tho last mhne w the lefg both fi m c ing md
and making the sign of the h ident , they remAfte r these have gone out, then enter atroupe of the man-eat
G t o o l D A V I D C o u n t
Dumas: or Born . Moxmm r u Tw e en -t rim, Lhi sa
(where my stic play inacted).
ing malignant demons,‘ who, with their hordes, vex and
human ity . They infest the air, the earth, the water, and areconstantly seeking to destroy man, not unlike their better-knownrelat ive, who, “as a roaring lion, walketh about seeking whomhe may devour.
” 3 These hordes ofdemons are intended to illustratethe endless oppression ofman by the powers of evil,w t whomhe can of himself do nothing, but occasionally the exorc ismsor prayers of some good Lama or incarnator may come to hisassistance and shield him, but even then only after a fierce anddoubtful contest between the saints and the devils. And only fora time, too, can this relief from persecution endure, for all the ex
Tib.,mGon»
pa. I . Peter. v . 8.
They wrung theira confiised way as if lost, starting from
they met , sometimes feeling about thembands like blind men
, and all the whilenotes , which rose and fell like a strongduc ing an indescribably dreary effect .
1 Gonn a-Aun t s , (can‘
t, p. 73.
Compare with the confetti pellets and odoured powders thrown
THE SA I NTS AND THE DEVI LS. 52
Qwaving their arms and wailing miserably, souls who had not obfained N irvana and yet who had no incarnation .
I i Then the demons were repelled again by holyI ! own ; but no sooner did these last exorcise one hideous band thanto ot her crowds came shriek
i l ing on . I t was a hopelessconfl ict. At one
st period of the ceremony a
holy man blessed
g a goblet of wate r by layinghis hands on it and intoning
v some prayer or charm.
Then he sprinkled the
water in all directions,
and the defeated demonsstayed their shrieking,danc ing, and i n fe rnalmusic, and gradually creptout of the arena, and no
sound was heard for a timebut the sweet singing of
the holy choir. But the
power of exorcism was
evanescent, for the routedsoon returned in howlingshoals.“
The superior effect of
Buddhism over the indi
genous Shamanism is now
shown by the arrival on
th e scene of the I ndianmonk, Padma-sambhava, and his assistants, or his eightor sometimes these are represented as Buddha himself, or the
group of the Seven Buddhas .“
Dasra-Sm m s Mam a.
1 Kama-r. op. «i t, p. 207 .
01. page 845. The same motive appears in the Burmese religious dram aat
An kara—Ham , Bad . M enu hin», p.m
with inton ing and pleasing chanting.
He was followed by six other masks,
s ns Fu smo snow m Buoomsr 8am
drew themselves in a
received the adorationsome of abbots, and others beast-hdevils .” l
These last are the demon-kings who have been coerced byBuddhism into becoming guardians and clem of thatreligion . Andamongst the worsh ippersare thePa~wo or heroes
"
with green masks, surmounted by triangular red flags ,and girdlesand ankfets of bells ; and the solemnity is relieved by a fa
Th ese sm n mu h were u ys ML Knighh vafioud y explaiad
as being the Dalai Lama and his previou incarnationg while unother “explaiul
mu mm w w inmdw fw tmmammms of Bum m m wc w lm “
528 M YSTI C AND SACRED PLAYS.
and huge lolling tongue, ran in, hovered threaten ingly over thecorpse , and wi th agreat sword slashed furiously about it, just fi lo
DAXCI or run Dan a-narrows 1s Hams Moassm r.‘
ing by little more than a hair's-breadth to touch it with eachsweep of the blade. He seemed as if he were about to overcome
After Mr. Kmon‘
r.
t approached the corpse andmystic signs and mutterings mask to be one of the in
control over the evil spiritsThe skeleton s,
the flour he carrieddaate grate fully, kneeling before him ;drink out of avessel of holy wate r.
” 1
one day's performance.
2 On the followto th e Jim , by whom unreformed Lamas
th singing, dancing, and incantations .y of stabbing the enemy by thepkurbu
object wrapped in a black cloth, andsteps , then
aman, which has been
s , including the demondance around the image. They are followedincluding the twelve Tan ma, under Devi .
by the black-hat devil-dancers, and these are,church version, held to represent th e Lamadisguise to assass inate king Lano darma. The
rcerer
and three dogs were smearedto the temple, explained asbeing held to represent the
MYSTI C AND SAORED PLA YS.
Then ente rs a fearful fiend named “ The holy king of.
Ro
ligion ,M with the head of a bull, holding in his rig h t hand a
dagger with silk strjmmers, and in his left a human heart (inefiigy)and a snare, attended by a retinue of fiends andbearing weapons and dressed in skins
,SI human beings, tiger
s andleopards and the last to enter are tin r-skm-elad g r im
'
l‘
nn .m moUs KI NG-DW I.
bows and arrows . This part of the Dem
tub a by amonk of the purest morals, andthis actor wears at the play at Potala is one pm ented by the
emlieror ofChina.
Dam-ch'
an ch'
os-rgyal. By some ”gander! as Vajmhluimva and by m a
Yamaor fl erukn.
"l‘hese aremade of pninted ealioo orailk.
M YSTI C AND SACRED PLAYS.
plete with the various sorts of ofl'
erings, and then do the necea ry
First of all invoke one’s own tutelary thus“l 0 ! Chief of fiercest thunderbolts, immovable and vast n th:
sky , the overruling angry one ! I in voke you who are m essed oi
supreme strength , and able to subjugate all three empt y worlds todo my desires. I invoke you to rise from the burning I , the
spell-holder, invoke you with peat reverence and faith . on mm
ripen all the fruits of my desires, otherwiseyou shallsufi‘
er, O !tutolary !‘
Arise from the sky and come forth w ith all your retinue, and quicklyroute the demons.
"
Then here ofi'
er a lihation of wine.
Now the mantraholder must mentally conceive that the hom e isw
inll
of cloudc and that he is sitting in the presence cf his tutelary ;the fire of anger burns outside, the mist of poison floats inmde ; theLao-byed
o
gs"ed-ma is killing the animals, and the evil spiritaam wander
ing about . The devil now must assume a sorrowful state ow ing to histion from his patron and protector.
hen recite the following“
.Nwmo ! The commands of the Lamaare true, the cmnmands of thsThree Holy Ones true ; and so are those of the fierce Thunderboltl a
, etc . , etc . Through the power of the great truths , B uddha'
s
doctrines, the image of the noble Lama, the riches of wealthy people
and all the lucky times, let the hosts of demons of the threeyWcome forth and enter this Imka image. Vajra-Aguduqa!
Then chant the following for kee the demons at bayHum ! Through the blessing omblood-drinking Fierce One, let
the injuring demons and evil spi rits he kept at bay . I pierce theirhearts with this hook ; 1bind the ir hands with this snare of rope Ibind their body with this powerful chain ; I keep them down w ith thistinkling bell. Now, 0 !blood-drinking Angry One, take your sublimeseat upon them. Vajor-Agu
-clow dca . mjom pachaM m ! scrim -ape“m . vajorwghawdbi-kmThen chant the following for destroying the evil spirits ?Salutat ion to Heruka, the owner of the noble Fierce Ones ! The evil
spirits have tricked you and have tried to injure Buddha'
s doctrine, coextinguish them. Tear out the hearts of the injuringevil spirits and utterly exterminate them.
Then the supposed cm'
pse of the linka should be dipped in Raku
(blood), and the following should be chanted .
“Ham I O . ye hosts of gods of themagic-circle ! Open yourmonthsas wide as the earth and sky, cleuch your like rocky mountains,and prepare to eat upthe entire bones , , and the en trails of allthe mjuring evil spirits . HuJm mam -laHm hi MaJta mmhi I maha-mkta Hut -hi I m ha—garo—Mwm khwhi .
’ MWUta-hi Malm- Irmg-ai n
’
ti kha hi I
‘ Cmnpare this threatwith the kming of thc godc—ln rmn n
’sm m
FI GHT. FUR FRAGMENTS OF EFFI GY . 533
On the injuring demon
Upset ! Upset !irtue ! d l ml
”
sacrifice is now made ‘ by the Demon- king. lie pourscauldron, under which a fire is lit, and when the oil
he ties to the end of a stick which he holds an imageand he puts into the boiling oil a skull
f arak (rum), poison, and blood, and intoand when the image bursts into M e,
he declares that all the injuries have been consumed.
This rite is follcwed by a procession to abandon a large threeheaded image of dough ,
2 to the top of wh ich many threads andstreamers are tied . This procession of monks is preceded by them akers, numbering several hundreds in the larger monasteries,“
blowing thigh-bone trumPets, etc .
raudishing guns and other weapons,and shouting
“ B ruegel -
pull c am.
”And when the image is
abandoned the crowd tear it to pieces and eagerly fight for thefragments, wh ich are treasured as charms . A gun is then firedamid general shouts of joy, and the Lamas return to the templeforacelebration of worship.
The play is now practically over. The black-cap devil-dancersagain appear with drums, and execute their mantsuvres, and the
performance concludes with the appearance of the Chinese pries t,
l Named Born-lurch : Slit , Homo . Cf. Vi ew, 194 ; 80 114 0 , 251.
emf-gyuAt the monastery of Tin-gs , to the west of Th in-lhunpo, and where th is play is
c onducted, as at other Ge-lug
-
pamonasteries, at government expense, this procession,I am informed , consists of s ix pairs of th igh
-bone trumpet blowers, five censer
sv ingers, W e pain of long horn playen , several skull libatic nc c, 100 mackers with
small drums , 100 ma kers with cymbals, and 100 with large drums, behind whomwalk the ordinary nwnh . shouting and clapping their hands , followed by the laityarmed with guns and oth cr weapons. and forming a pmcesskm over s mile in
534 M YSTI C AN D SACRED PLAYS.
entitled Hwashang, who was expelled from Tibet by St . Psalm s
This Chinese priest is represen ted with a fatnous grin ning largemouthed mask (see fig. 3, page and attend ed by two boyslike himself. They go through aform of worship of the imagesbut being unorthodox, it is ridiculed by the spectators.This mystic play is conducted at all monasteries of the es
tablished church , at. government expense. The greatest of these
performances are held at Potala, Muru Tasang,‘and Tashi-lhunpo
at the end of the old year, and at the priest -king’s palace of Tang
gye-ling on the twenty-n inth day of the eighth month .
At Potala it is held in the courtyard of the Grand M imi
chapel rowel, the Nam-
gyal temple -monastery . The doughimages and cakes begin to be prepared from the second day s!
the twelfth month , and from
of the country, and of Ye—she ~Gon-po or Mahakala.
The rest of the month till the eventful day is occupihearsals and other preparat ions. Before dawn on th e
n inth , the play-manager, alter worshipping the demon s ,the banners
,instruments, and carpets .
a At the 6
great conch-shell trumpet, the populace. assemble .
blas t the state ofiicials enter and take their seats,
state ministe rs , Dun-k'or, and Tse-dun. And on
the Tibetan king- regentinvites the attendance of hwho enters aThe orchestra, which is screened 08 in
a thigh-bone trumpet thrice , followed bydrums ; then out troop the blac k -battedthe play proceeds as above detailed . I n
the large cake, surmounted by ahconsidered to typify the burning of the present en emies all
Lamaism.
But the grandest display takes place at the king-regen ts on
monastery of Teng-gye—ling, of which I have given a sketchplan of the buildings, etc . , from informat ion supplied to me byamonk who has taken part fre quently in the play there. The
This is chiefly attended by old women and c hildren . bSruii-ma.
J p’
sn-rgyal-mts ’an p
’
ye-p’ur, s
’
am-bu, lis-ran.
zim-ch'
un.
THE MASKS. 537
The masks may be broadly classed into the following five
g roups though the cc -ealled reformed Lamas have modified someo f these, as already noted .
I .—King of the
Ogms (d ie )
1. Dragmmr,’ or “ The Terr ible Red One.
Sometimes called Guru Drag-o
'
ed , or Y es’eGon-po,and Religious Protector,
“and regarded
as the god of Death , Mahi kl la, and also as a
form of St . Padmw sambhava. H is mask is of
hideous anth ropomorphic appearance and hugesize, with great project ing tu-sks and three eyes ;the vertical eye on the cen tre of the forehead isthe eye of fore-knowl 9 . And it bears a
chaplet of five skulls, wi pendants of human
T he Ten Awful Ogrea, and the Ten Ogresses. These are generallyl i ke the above The females only differ in having no beards nor horns.
I I . The AngryOgres (To
-we).
I I I .—The Ghouls
2. Lita-mo dM -: or-ma, iden tified with Kali ,the consort of M ki lo , and of a blue colour ;measly lips . As Rah -
’
hyun-ma she
and her mouth is shut and not gaping as in the
former .3. Ti e ma-ra.
‘Red like number one.
4. The Bull-headed (Lon). Black in colour
with three eyes and bearing a banner'
on its
forehead . I t is also called ma
5 . The Tigerv headed (sTag), brown and yellow
6 . The Lion (Sen-go). White .
7 . Colouredgreen
8 The Monkey (cpre-ul). Ruddy-brown9 . The Stag (8 Fawn-coloured .
10. The Yak . Coloured black.
11. Tor, or grave-yard ghouls, with skull
masks and clothes representing skeletons .
l Excluding those ol the Bnddhaawhich are not essential to the plaa d seldomappear.
8 According to some the Garuda (bya-a'
tyun)or Roe should occupy the highest
place. I t is yellow, with abird'
s beak, ynk'
s horns, and erect hair, forming aspikedcrest. I t is u id to be even superior to the sixteen great saints, th e Sthavira.
He is also identified with forms known as Na-niirnag-po, Legs
-ldan nag-pr». Ber
rgy t l-mts'an .
V .—The Teachers.
The dresses of the King-demonmost costly silk and brocade, andChinese
to resist the blows which fall on them.
Where there are anumber of one classdancing, those dressed alike go in pairs.the maskers have already been referred wwood carved with thunderbolts . The stave!maskers are topped by adeath’s-head . The arm
ing togetherChinese brass coins Cash is ca!from the province of Siling in western China,come to Tibet .Another religious pantomime, performed, how
is the Lion-Dance . I t is not enacted at the
other season s, when the people are an.fete.
my l l-ch'
rn-no burungabotauv
po, and seems related to, orKings and Heroes (Jpn-o).
lifiaiacluding thcm
317 817 0 AND 84 03” m m .
the picture,but to ohtain the due senseof illusion it is tun-nybat night by lantern
-l ight . The plot is pn cented in the fom d i
chanted narrat ive, compamble to the chorus of th e Greek phyail
the comse of which the several lu ding chau ctm dreased in nk
able costume , come forth and speak for themse lve s. I t is tlxn
somewhat lih the narration of a novel with the m
parts acted. Some bnfi'
oonery is givw m a prelude md to fifill up the in te rvals between the acts. Thm bufl
'
w ns nsmllym
Acroas or m m m -Pu r.
the cc-called hunters but sometimes, as in the old H indu l
the bufl’
oons are Brahmans .The most popular of all the dramas which they play m tM
Visvantara(V essantara)Jstairs , or the last great fi rth o fand the indigenous dramaof Nan-ea, or The Brilliant L igh t. Butthey also at times play amongst other piecm the Sadhanathe marriage of king Sron Tsan (z
‘
rampo,3 the I ndian l
Amogbasiddha,‘ and the fiendess Do-ba-zan-mcf
m fl -po domgrub.
9 '
rgo-ba-hu n~ nto. the consort a!
FR I NGE msVAN ARA. 54
Throughout the Buddhist world the story of prince Visvantara
I t represents the climax of the virtuous practice (the pdrcimita)
only all his wealth , but also his chilM en and even his beloved wife.I t is one of the most touching of the legendary tale of its
M the great virtue of alms-giving, and in its elf one of the mostg ; and m ummy written compos itions in Burma. The little company
m sd ww formw piece capitally , but the acting at the litt le maid of fourteen in
themaof the princas could not be mrpcu ed . She seemed really to lu vc loct her
M h M M ; w d herm tun l and gm cful attimdes heightenod the effect . The
M fim l wifi u u d th c pwformance in going round and u ying aword to thc tiny
M M I umc to the h ttle fenow of tw or elcve a had u tod the pu t of the
m ly M pw da hmia retended to be disgustcd with his cmelty to the twO
poor This the little man took in earnest. ” much to heart that u l lm t.
oh mym t vh it nothing w uld induce him w uct thc pu t m 'md it m not
tifl hh h fi eralmmt tmc ibly bmucht himwme and l hod wothed him by whctmw m w m m w m m mm rm m .
m ummy .
"Capt-in l'orbu ah o m tu that he hu cecn meu momd to
m n byae uang orwapay .
KEY TO Prot ons
1 The sonless king and
wailing their lot.
2. A son is obtained afterworshippingthe Buddhas .
3. A princess sought for his wife.
4. His suit urged by princess’
s father.
5. Bride leaving her father’
s pulses .
7 . The ir family .
8 . Giving charity .
9 . Bri hmsn sent {or theWishing Gem.
9a. Brahman begging the gem.
10. Prince hesitating to give it.
11. leads Brahman to h is treason-y .
12 Bri hman refusing other jewels .
18. Prince giving upgem.
14. Placing it on white elephant.
15. Arrival of Bri hmsn withjewel.10. I ts deposit in the enemy
’s palace .
17 Prince upbrs ided by his family .
18. woma nwins king w kmpmce.
19. Prince saved from lynching .
in His banishment.
Citizens bidding him fi rewall.
22. Brahman; beg his elephants.
fl . Bri hrmus beg his cha lets .
24. Be and family proceed on toot.
S . lfirncnlous crossing of river.
4& Thc prince
{an e w
543
o f his own arms and plunging them in the fire in honour of a
d eity, and yet not be afraid of exci ting anything but a religiousth rillamong his audience . To European minds such adeed would
The text of the story, as found in the Tibetan canon,2 agrees
generally with the Pali’and Burmese ‘ accounts. I give here
an abstract of the version “which is currently acted in westernT ibet. I t differs in several details from the canonical narrat iveand in the introduction of some incidents , such as the bestowal ofh is eyes, which are usually regarded as pertaining to other Jatakas ,and it also is given a local Tibetan application, and the founder ofLamaism, St. Padma, is made to appear as a reincarnation of the
prince Visvantara. To illustrate the text,I give its pictorial
represen tation as a reduced tracing from aTibetan paint ing .
Tns Omn rors x‘
r Pus s olm,
"
Tm; Pars on or Cnaarrr .
Salutation lo the Sublime Lord of the World !’
Long lon ago, in the city of Baidha,‘in I ndia
,there re igned a king
named Gri ip,‘who, after propitiating the gods and dragons, had a
W e Tales , p. iv“.
3 Kah-gyur, iv ., 5 . 192-200, translated by Schiefner and Englished by Balaton , inu TM » M a,
"p, 257, who also traces its comparative aspect, p. lvii. in the
following account those portions which are identical with the canonical version are
put in quotation marks when given in Ralston'
s words .
3 WW Janka. Hu nt’s Manual, 116-124, and Earl. Manuela, 88-428 . ”flinch :
lac . cit ; Usnax , He’
d . and Bod . of d dAim , p. 25 ; S. as Ot nxnsuno. L IL 1893.
p. 801.
The may d WM Aas-da-ya, Englished from the Burmese version of the Pi li
text by L. A. Goes.W mAinerican Bap. Mission, 1886.s Translated trom the MS. of a company of Tibetan actors from Shlgatl e. it
generally agrees with the version in the Monikah-bum.
bri-medpkua an (prcmounced Tim ed K i n-den).
s in the Mani-M iriam it is called “ The Sounding”
(Am oeban). In the Kali -umpm ,
”it is believed by Tibetans to be the ancient Videha which they
identify with the modern “ Ban ish" in northern Bengal, but it was evidently in
N ow , this country owed its prosperity to an enchan ted M ygem,
”which was kept in the cus tody of the king, and by v irtue
which the stores in his treasury, notwithstanding the cum-mous amounts
which were daily given away by his son , never grew in . The tradit ionalenemy of this country, the greedy king
’of abarren land ,
‘ hearing dthe prince's vow to bestow any part of his property on an who
asked for it, secretly instructed oue of his Brahmans to gom ean
the prince the enchanted gem .
So the Brahman having arrived at the gate of the
himself before the prince, ex w ith outstretchedtory to thee,0 prince l our land is amished for want of
give unto me the enchanted JewelNow,
prince V isvantara was deeply distrm ed at hearing such arequest, and he hesitated to give away this precious gem , thro ugh fearof offending his father, th e king, and the maple ; but finding thatthe Bri hman would accept nothing lem than this gem, and refl ecting that if he refused to give away any of his prepert which hadbeen asked from him,
his charitablethe blewng of the gem by placingit away without regret, saying, Maycome aBuddha.
"And the Brahman
elephan t to the foreign king. their enemy, who by virtue of the gem
waxed rich and threatened to invade the country, which now beams
amicted by famine and other disas ters .
The rince’s father and the people. hearing of the loss of the en
chan gem,were furious with venation , and the enraged minister.
l Lha-ch’ung dri-mamed-pa.
3 Tib" Nor-bu dgosl dod-dbung
-‘
jomq Skit , M W , m propel-ti“ m M O
gous to LaMam fl c . The Limas say it was given to BuddbaAmiti bha by awhite
Nigaof the ocean. in the Burmese vers ion (lac. cit . p. 12). it is made to be tbe vmelephant ; but the word Nigameam both elephant aud thcm at-dnm ormem en.
the margin of the
loud cry of lament .the retinue which
you should givefatigue.
’
Madri could
cellen t Rishi l“When V isvantara had with exceeding greataoyBrahman the splendid chariot , he tool: prince as.
and Madri tool: princess Jalin i . ‘ They went forth
proceedin on foot , when five Brahmans appeared and begg ed for thi rclothes, w
'
oh were at once taken off and'
ven to them. The princeand h is family then clothed themselves with
l
leaves, and trudged alongpainfully for about ahundred miles, unt il amighty river barred theirprogress . The prince then prayed, ‘ 0 1Great river, make way for
us !’Then the torrent divided , leaving a lane of dry land, now
which they passed . On rm hing the oth er side, the prince, Mthe river, said. O river , resume your course, otherwise im am “an imal beings lowerdown your course will sufl
‘
er misery from drought ?On which the river straightway resumed its course.
“ Then , journeying onwards , they reached the forest of panama
‘ ln HA ItDV'
s flmdlwrn Rm m c’
omthe boy il called Ji liyaand the girl W(Mus ical. 9 . “Gt—Scum
PR I N CE VI SVAN TAB A . 54
among snowy-white mountains and forest-clad ‘ hills and by the aid of
two mendican ts of the Mahayana creed whom they accidentally met,they fixed on a hillock for their abode. And the prince dwelt there inaseparate cell like acelibate monk , and took the vow which pleased h isheart, and it was not altogether an unplea snt life. The water welledout of the ground convenien tly near, and flowers and mos t lusciousfruits appeared in abundance, and the parrots ass isted the princess andchildren in gathering fruit by n ipping the stem of the best fruits on the
I highest twee. And th e carnivorous animals left off preying on animalsand took to eating grass. The most pleasing songste rs amongst the
birds set tled near by. and the wild animals treated the oung princeand princess as playmates , and rendered them usef aid. Thusthe young prince riding on adeer, fell off and bruised his arm,
when amonkey at once carried him to a lake and bathed and soothed the
wound with healing herbs .
One day , when Madri had gone to collect roots and fruits in thepenance-forest , a Brahman came to V isvantam , and said, O prince ofKshatriya race, may you be victorious A s I have no slave
,and
wander about alone with my staff, therefore is it meet that you shouldgive me your two children.
’
A s the Bodhisat , V isvan tara, after hearing these words , hes itateda little about giving his beloved children ,
the
Brahman said to the Bodhisat,O prince of Kshatriyarace, as I have heard that you are the giver
of all things, therefore do I ask why you still ponder over this requestof mine. You are renowned all over the earth as the possessor of a
compass ion which gives away all things youare bound to ac t constantlyin con formity w ith this renown .
’
After hearing these words the Bodhisat said to the Brahman , 0
great Brahman , if I had to giveawaymy own life I should not hes itatefor asingle moment . How , then ,
should I think differently if I hadto give away my own children ? 0 great Brahman , under these cir
cumstances I have bethought me as to how the children ,when given
by me, if I do give away these two ch ildren who have grown upin the forest , will live full of sorrow on account of their separationfrom their mother . And inasmuch as many w ill blame me, in thatwith excess ive merc ilessness I have given away the children and not
myself, therefore is it better that you, O Brahman , should take
me .
’
The Bri hman premes his pet ition and says , I t is not right that 1,after having come to you, should remain without aw ent , and allmy cherished hopes be brought to nought .
’
On hearing this the prince,though torn by paternalemot ion, gave the children ,
saying, May I , byvirtue of this gift, become a Buddha]
Meanwhile, Madri had set of! for the hermitage, carrying roots andfruits, and when th e earth shook , she hurried on all the faster towards
l The chief trees wete“Ka-dc t ” (l am Roxbnrglm).
“Zara—gt ”of Don-nee-wee-ta in Kalfnga. according to the Burmese (Trans lot .
cit . p.
Princes, so tbat we are of aimilarrank . Therefom, 0 queen of the beasts, lesve the road clo r t0t
me .
'
“When Madri had thus spoken , the deity who had as sumed the
form of a lioness turned asidefrom the way . Madri refl ected for a
moment, recogn'
d
inauspicious omens, for the air resounded with
wailing notes, an beings mhabxm the forest gave forth sorrowfulsounds , and she dcame to th e conclus ion that some disaster had certn
'
nlytaken place in the hermitage, and said,
‘ As my eye twitches, “ the
birds utter cries, as fear comes upon me, both my children have certainly been given away ; as the earth uakeaas my heart trembisan
my body grows weak , my two children have certainly been given
W ithtowardsaround , and, not seeing the children, she mdly , with trembling heart,followed the tmces left on the ground of the hermitage .
‘ Here the
boy Krishnaand his sister were wont to play with the young gaaelles ;here is the house which they twain made out of eart h ; thew are tho
playthings of the two children . As they are not to be seen, it is possible that they may have gone unseen by me into the hut of foliage
and may be sleeping there. Thus thinking and hoping to see thechildren , she laid aside the roots and fruits, and wi th tearful eyes
her husband ’s feet
,asking, 0 lord, whitherare the boy and
girl gone i Visvantarareplied , “A Bri bman came to me full of hope.To whom have I given the two children . Thereat rejoice. W hen he
had spoken these words , Madri fell to the ground like 9.w ells piercedby apoisoned arrow, and struggled like a flsh taken out of the water.
Like a crane robbed of her young ones she uttered ad cries . Like a
cow,whose calf has died , she gave forth many a sound of waiting.
Then she said, ‘ Shaped like young lotuses with hands whose flesh is as
tender as a young lotus leaf. My two children see sufi rmg , are
undergoing pain ,wherever
Properly . lotus arrow .
”According to Maximowicz the young lotus learn are
reed-like orarrow-like in appearanc e—M m e .
kin
glheard these words, he mid indignantly,
‘ Bring the childfort with .
’
min isters , and women , and all who were present, began to wee;the king said to the ministers . Let the bright-eyed one, w
when dwelling in the forest, delights in giving , be summoned Ionce
,together with his wife.
"
Then the king sent memengers to recall his son ; but tlwould not return until the full period of his banishment was c
On his way back he meets ahlind man ,who asks him for
which he immediately plucks out and bestows on the applia
thus receives his sight.“The
lprmce
, now blind, is led on wardwife, and on the way meets
“ he Buddhas of the Three PerthePast
,Present ,and Future, nar
'
nely , D ipsdxkarafi i kyafimd 35who rmtore the prince’s sight .
Journeying onwards he is met by the hostile king who had 1cause of all his trouble, but who now returns him the gem, mit much money and jewels , and he implored the prince'snose for having caused h is ban ishment and and and' hethat when the prince became a Buddhahe might be u as on
attendants . The prince readily forgave him,and accorded
other requests , and they became friends .
1 M inimum.
This ls ratherabsuld , as it is supposed to have happened befiorc Si kya’a
PRI NCE 7 18VAN TARA . 55
charge all the treasure and
position , resumed his whole»everyone was happy. The
son of the Brahman chief,
by the chief actor, who takes the part of
giving the piece a local Tibetan applica
“ The Lord of the World, am afterwards king Bronhe introducer of Buddhism into Tibet), and my two
appiness
the SudluinaJcitaka, which is menand is also met with in southern Buddhversion is here given .
’
Tan Snow s James .
is persona: are the followingThe Prince Sudhann, without amask .
and N o other goddesses .
M YBTI O AND SACRED PEA TS .
The seven S’
em-
pa
Ton-son ch’
en bo , with a yellow
The plot is as follows : A serpent-charme rmutations to capture the Nags which confersenemy’s country. The N
celestialcaptured the fairy with his magic noose. The Kinnar iher liberty ofl
'
ered him her jewelled crown, which can
power of traversing the un ivers e . Meanwhile a young prince dHastinapuranamed Sudhana, orManibhadra,
‘ engaged on abe efingexpedition, appears upon the scene. He gets the j ewel, marriés thcKinnari, and gives her his ent ire affection . His other wives, mad
father’s consent to their marriage, and to their return to th e earth,where they live happy ever after.This story, which is translated in detail
many parallels to western folk- tales. Mr.
regard that One of these is the capture by the hunter Palakaof
the celestial maiden, the Kinnari Manoharfi, who becomes Sudhsna
’
s bride. This is effected by means ofa fast bind ing chainwhich the hunter throws around her when she is bath ing in alake. Her companions fly away heavenwards, leaving ha acaptiveon earth . This incident w ill at on ce remind the reader of the
capture of ‘ swan-maidens ’ and other supernatural nymphs,which so frequently occur in popular romances . Mano.
( sous . Ana/ya p. 542.
554 M YST I C AND SACRED PLA YS.
Narn ia The Brilliantliv‘iirtuomKm mnde-ch
'en (
“ The No M arl-cahfirtficr tweamaredMyalpu -oal-donv
‘ The lsain of llliss")—Nafi m c motficr .
gzgmh
’
en
.
dnk dawn The Dragon—Lord
0YLlw n po The Gentle Divinity - Nmi~m ’
c
Ani emu—Lord n ’
amater.
LamaShakyai gyal tshut—Monk in
’
r gun s .
8 Chba a—The K ing of the
Acr I .
The fie-birth: of the Deer—A Story of Nan-en’
s former Births.
O)! l Salutat ion to the Revered and Sublime Tara1‘
I n bygone times, far beyond concept ion ,there lived in the reveal
country of I ndiaan old couple of tt ri hman caste who
youth had no children, but when theywaxed old and feeble. a daughterwas born unto them.
was secluded till her fifteenth year, when ,
fi lling oud de
one day , she for the first time saw the landscape of outer wa'ld
And as she oheerved the difierent clames of people cultivating thcir
her own family-plot lay neglected, she ran to her motherand said : “ Mother. dear ! the giver of my body ! L
'
mten tome, yourown daughte r l All the different classes of peg
fl e are busy tilli ng theirfields while our family-land lies neglected . as the t ime for cnlti
vation has come, permit me, mother, to cultivate our fields w ith our
servants lThe mother, having granted her request , the daughter proceeded to
work with the servants , and they laboured on till breakfast—t ime, butno one brought them food . This neglect caused the girluneu inm ,
not
so much on her own account as on that of the sa vanna; but in tbe
belief that food would be sent , she laboured om till sunset , when she
and her compan ions returned home starving .
As they neared the house the girl met her mother some re»freshment for them ; and she asked her why she had so g delayed,as the servants were quite famished . The mother explained that in
en te rtain ing some visitors who had mlled during the day , she had quiteforgotten the food for her daughter and servants.
Then the daughter petulantly exclaimed,“ Mother ! you are incur»
siderate like agrass-eating beast ! On this the mother cried out : “0!
ungrateful one ! I your mother l who have reared you, and dad andfed you with the best , you now in return call me abcact l May you inyour next re-birth be born as an ownerless grameating beast l
1 Nan-eais held to be an incarnation of the Buddhist goddess Ti l-i .
NArinse .
young doe was left
with amouth like aO,ownerless orphan doe I hearme,
head said : “ O. master hart !'
a partner ! I go down tothe hills and dales, I place
0, noble and virtuous doe ! pray hear methe herds ! won't you become my mate ? Ihen you eat grass . I w ill be your comradeand I will support you in all your difficulties .
let us be bound in wedlock inseparably, for
the doe gave birthThe accomplished
inauspicious dream ; and at mid
Hearken ! O deer, Dar-gyu l IThis Yal-wa mountain-ridge wasnoise, and 1saw several hun ters
a. pear. I saw the dogs and hunters pursuing you—the hart—towardsthe left ridge of the hill, and I , with our child
,the fawn , fl ed by the
i right ridge of the hill. I dreamt again that the decapitated head of a
deer was arranged as a sacrifice , and the skin was stretche d out to dryon the meadow , and oh
,the blood it flowed down and formed an awful
like many oceans ! O. deer ! Sleep no longer ! but arise and let usescape to the highes t hills .
”
But the hart refused to listen to the advice of his mate : and
saying that the words of females are like unto the dust ,” he fell
asleep.
N ot long afterwards, a ring-tailed red hun ting dog seemed to beU approaching from the distant barks which now were to be heard dis
tinctly by all the awakened deer .
Too late, the hart then ream that the vision of his doe must haveindeed been true ; there fore he hurriedly gave the following advice tothe doc and the fawn ,
feeling great'
ty for them 0 ! poor dos andfawn flee by the left ridge and ma good your escape ! and if we donot meet in this life, let us meet in our next life in the purekingdom righteousness On so sayin the hart fled and the
mother and the fawn made their escape by t 9 left ridge .
noose h e kuled tt m th one shot rrom ms bow .
Heart while thand was named aNan -se -D rt
’
bum,or brilli!
thousand lights .
” The fawn after death was reassumed the name of Lha-bu-dar-po, or the gen
[Here endeth the first act dealing with TheR0
The Life, .ilarriagc , and M ofScrm—R inang. Time—In ner end of slew
Out I Ma-ai [mi-maHam 0m the Jewel i!
Long ago, there lived a father named Kun
mother named Myan-se-gsal-sgron in UM
’a
Myan-stod-s’
eld km rgyal-rtse (GM )
The mother once had a strange vision, regs
addressed her husband 0, great father ! Lildreamt amost auspicious dream ! I dreamt that :forth from my body, to which many fairies m4homage. And a ray of light in the form of ‘
revered goddess Tara’s spell, entered my head
father was overjoyed,and exclaimed , “ O ! 1
Mark my words ; by God’s bless ing , through
unto Him,and as the frui t of our charity to
Bodhisat is about to come unto us ! We must a
God and do the several ceremonies .
I n course of time a divine-look ing daughterShe was peerless ly beautiful, and so was namedabove ahundred thousand lights,
"and a grand
her birth .
By her fifteen th year Nan-as was fully edu
beaut iful ; and though she was most ions , 1religious rites, she was most modest, and
)
forgotdut
hithe fourth month of that ear, during
grand tournament was given by t 9 king, to v
vited , and the whole population of the neighbt
and old, flocked to rGyalo rt se-sger-tsa to see tl
1 Known as yNaa-sfiin-lauh fip'
h
you live with me. Th I atmust come with me. An from t
mine.
"
80 saying, be planted the an
st reamers on her back , and set 1
head . And she, being duly betro1to her own home with her servemNan-as endeavoured to evade
instead , but her parents pressed tJaccept the prince, and the nupt:
Seven years later, Nath an bore ahence he was named Lha-bu-Dar
festival was held in hon our of his
the arts, so pretty and befitting I:that all the subjects loved her, no'more than before. And the thu
and Nan-as , were never separatedthe jewel of them all, and she
which had formerly been heldNemo-Ne-tso .
Now this old An i-Nemo, on imadly jealous of Nano sa, and bereputat ion in the eyes of the primAni-Nemo helped herself to th
very worst to Nan-as , who was to
ment . Ultimately Nan-as
in worldly affairs , she felt keenlyreligion, but she was afraid to rev
One day while and at heart , ayoung prince, and they all sat 1
head on Nan-en’
s lap. I t was :
ceased blossoming, and the gold aThen Nan-as wept on thinki ng thdes ires, and that she was separaithe to rture of An i’s jealousy . B
NAESA .
O ! beloved Nan-se, you shall have a chance of seeing your parents
soon , so do not feel sorry. Have patience to remain till the harvestis gathered. Let us now go to bz
’
ou-z’in-rinm with our servants and
collect the harvest, as the time is now far advanced. Then they wentthere with their servants and An i.N ow, there arrived at that place the devotee, Dor-grags-Ras -
pa,‘and
h is servant , and the devotee addressed Nan-as thus,
“ Ow l Salutation to our s tual father, the Lama!“ O ! Nan-sa t You are ll e the rainbow on the eastern mead . the rainbow
beautiful and leasing to see . hugg
icld y vanish ing. Now the time fordev ofingy to religion has arriNan-se ! you are like the warbling bird of the southern forest , who se
v oice, thougr
lélpleasing and cheery , is ephemeral. Now the time for devoting
y ourself to gion has come.
“ 0 {Nan‘aazyou are like theNagk dragon of them ocean ; theNi ga
Roam ing vast wealth . but without real substance. Now the time for yourovation to religion,
which is the only true reali has arrived . On deathcan save you but the real refuge of igion . The braves t herowisest man cannot escape. Now as there is no alternative . you
phould
n
avail yourself of this great chance , for once lost it may never be
On hearing this speech Nair-eu was overpowered with grief. And as
she had nothing to offer the holy man as alms, for everything was incharge of Ani, she, with faltering vo ice, said : “ Though I am anxiousto offer you whatever alms you need, yet am I poem d of nothing,but pray go to that house over there, where you will find Ani with a
sleek face, and seek alms from her .
”
The devotee and his servant accordingly went and requested AniN emo to give them somealms, but she replied : 0 ! you beggars whyhave you come begging of me ! you plundering crew ! you steal atevery chance ! You neither devote yourself to religious purposes inthe hills , nor do you work in the valleys. I f you want alms go to
that person over there with the peacock-like prett iness, and the birdlike warbling voice, and the rainbow-like lofty mind, and with a
mountain of wealth , for I am only apoor servant and cannot give youan
tvgvo devotees, therefore, returned to Nair sa, and told her what
Ani had said. 80 Nath an gave alms to the devotees in spite of her fearof displeasing Ani. The holy man replied , “ I t will be an auspi
an even t to look forward to ,when Nan-as and we two
On this Nan-eabecame more cheerful, and giving morealms to the devotees , bowed down before them and requested their
N ow these proceedings did not escape the wary eye of Ani-Nemo,who, waxing wroth , came out with acane in her hand, and thus abused
A fl ndu ing LM aof theKw yu-pasect and contempon ry ofl he gm t hmam
pain the eleventh century
Listen to me ! you naughty Nan-ea! Lab-n , why hare you exceededall the bounds of propriety ! Lalo-« r! W hy did you beat my
’
youagsister ! who gave you authority to do that l Lalo-cc ! Like a dogthe house-top, barking at and trying to bite the stars of heaven Whathas the fiendess Nair sato say in her defence lNan-ea meekly replied, “ M y lord ! were I to relate all that
happened it would only make matters worse, and our subjects shail beshown such strife as was unknown before. Therefore I refrain from
grieving you, O my lord, with any details.But
‘
the lord infl
reting the reticence of Kain»as ism proof
of her guilt, he se'
her by the remaining hair, md beat her m w
merc ifully that no one but Nan-ea could have endured it. And be
dragged her along the ground and inflicted the dezp
est
ing reeds . Just then the male-servant bSod-namfemale servan t ’
Dsom-
pa-skyid
~
po came to Nan-en’s aid and
their master saying,
N emo also came andrince away from her, and the lord and Ani-Nemo continuedair-eauntil she died .
ACT I I I .
Nmtw ’c remm from tbc boad.
Om mwai-pad-u c fl dqo! The young prmce
’
unable to beartion from his mother , stole to her room ter tlie tragedy and fomlyin du d . Rushing to his father with the dreadful iris fl thet .in i m man to her prostrate flgurabut thinking that was
merely shamming, he exclaimed ,“ 0 ! fair Nan-ea, arise ! The
beam bet imes is obscumd by clouds ; the lovely flowers die atapproach ; you
‘
have been harsh ly treated , but your time has not yetcome ; so, pray arise !
”But the corpse lay st ill, for its spirit long
Then the lord repented him bitterly, but being to reviveher, he had to eonsent to the customary funeral befrng m demThe Thm Holy Onm and he gave alms to th0 poor and blind, “feasts to the priests . And the death-astrologer was ealled and h‘
ordered that the body should be kept for seven days exposed on the
eastern hill, and care taken that no animal should deM y it, and that
after the eighth day it should be cremated or thrown into a river or
lake. Nair-sa’
s body was therefore wrapped in awhite blanket andbound on a four-footed bed, and taken to the eastern grassy hill, whereit was deposited in solitude.N ow Nan-sa
'
s spirit on her
feather, to the ghostly regionwhere the minions of the Deathdreaded judge-king of the dead .
A t that tribunal Nan-sa’s spirit was terrified at seeing many wicked
souls condemned and sent down for torture to the bells , in cauldronsof molten metal
,or frozen amongst the ice ; while she was pleased to
see the souls of several pious le sent to heaven.
But in her fear she threw before the great judge of tbe
NAN-SA . 563
Dead and withjoined handsprayed to him Havemercy uponme !Ol o ly mother Tara! And helpand bless me, ye host of fairy she-dev ils !
Judge of the Dead ! who separates the white virtuous from the
aln ck sinful ones,hear me, 0 ! great king ! I longed to benefit the
animals, but could do little during my short stay in the world. W henI learned that the birth must end in death, I cared not for my beauty ;m d when I saw that wealth collected by avarice was useless to oneselfI gave it away to thepoor and blind. Have mercy upon me !T hen the judge of the Dead ordered her two guardian angels
—theand the bad—to pour out their white and black deed-counters .
O n this being done, it was found that the white v irtuous deeds far exceeded the black sinful ones, which latter were indeed only two in
number ; and the judge having consulted his magical mirror and foundth is record to be correct, and knowing that Nan-8a was of intenselyre ligious disposit ion ,
and capable of doing much good if allowed to livelonger in the human world, he reprieved her and sent her back to life ,
0 Nan-as , brilliant above a hundred thousand lights ! Listen Lab-ee l
L isten to kin Yama,the master of Death 1se
parate the white deeds from
th e black , an send the persons in whom the w rite virtue preponderates to
th e heavens ; in this ca acity I am named Krya Avalokitesvara (‘
p’
ags-
pa
n -ras gzi -dban). at when I send the sinful persons t ohell, I am namedrityupati anm-rdja (
’
ch’
i-bdag-s
’
in-rjeh i-rgyal-po) Lab-so I am the
inexorable fierce king who alway s punishes the w icked ! I never save an
oppressive king , no matter how powerful norw ill I let any sinful Lamaescape. No one can ever escape visiting this m bar of Justice . But
you,
0
N an-8a are not asinful person youare agoocll
fairy’
s incarnation , am when
aperson sacrifices her body for a religious purpose , she obtains paradise , and
if she is profoundly pious , she shall obtain the rank of Buddhash ip, though
the former state is much to he preferred . So sta no longer here, but return
to the hu man world , and recover y our old ho< y ! Lair-30 ! Be a ‘ deathreturned person ,
’ 1and benefit the animal beings
Nan-se , now overjoyed, bowed down before his Plutonic majesty ,an d besought h is blessing, and after receiving it , she departed
by the white heavenly path , and then descending to th is world,re
sumed her former body lying in its white blanket -shroud, and foldingh er hands in the devotional attitude
,she lay w ith her feet fl exed, like
a holy thunderbolt . And fl owers rained down from heaven upon her,and a rainbow shed its halo round her. And she prayed to the fairiesan d she-devils
I rostrate myself before the triad assembly of the Lamas , the tute laries ,and t e Dakkini—she-dev ils and fairies—to whom I pray for deliverance
from the circle of re-births. 0 ! eastern fairy of the lajm class , wh ite as
th e conch -shell, s ounding the golden drum ((Iamaru) in y our right hand ,
‘ h i
I d-lo,’
and ringing the silver hell in y our left ,‘s
‘
i -N -H,
’
surrounded byhundreds of mild and white-rehed attendants . pray forgive all my short
comings ! O ! southern fairy of the Jewel race, golden-
yellow , sounding .
"
etc etc .
N ow the men who had come to remove the corpse, being terrified at
1 ’das-log .
o o 9
M YST I C AND SACRED PLAYS.
The news oflord an the pr ince,before her, imploredhome ; not , however,to become anun . S
ardent entreaties of her son .
her the vow of anovice.
New Nan-ea, driven to despair on seeingthus threatened for her sake, she, in the
to the Lima ; and promising never again to molest him, they rsturned
home gloomy and sad ; and Nan-eawas seen no more.May glory come ! Tosh i-a
’o . May virtue increase ! Gaby
-Val .
And here all the people forming the audience joyfully shout
Mcmgulaxm . I All happiness ! I . And the play 18 over .
hm assu m e norm s or Campuses. l
aims by giving milder mean ings to his mythology, bytenancing sacrifice , and by inculcating uni
tenderness to all living things .Unlike, however, the Buddhism of the
educat ional fac tor, for the Lamas restrict their learn ing toselves , as indeed did the B rahmans, and most priestly01d, and they oontemptuously call the laity the darkpeople,
“ lthe worldly ones
,
”or
“ the givers of alms.“
certainly the last epithet 18 well deserved , for the Tibetans, whik
a ’
jig~ then-
pa. owners of anus,"cf. K6». L.
METEMPSYCHOSI S I .
’
DA I LY LI FE.
Q erhaps, the most priest-ridden people in the world, are amongst
: he most pious and the most. lavish in their religious gifts. The
popular name for aLama is Father,”as with Roman priests .
I t is surprising, in view of the excessive amount of non-Bud
dhist elements in Lamaism,to find how deeply the everyday life
and not ions of the laity are leavened by the Buddhist spirit .The doctrine ofmetempsychosis and its Kar ma enters into the
ordinary habits and speech of the people . Their proverbs, folklore,
‘songs, and lay dramas, are full of it. Friendships also are
explained by them on this principle .
M ore than once have I been told by some worthy Tibetan that
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, who now have met
again in this life, through the force of Karma. Similarly as re
gards the lower an imals. A Tibetan see ing my dog and ponv
playing good-naturedly together, explained the s ituation by sav
ing that in aformer birth these two must have been mates .
Even practices which are clearly dishonest and sinful, are att imes justified on the same princ iple, or rather by its abuse .
T hus the more sordid Tibetan reconc iles cheat ing to his con
sc ience, by naively convinc ing h imself that the party whom he now
attempts to defraud, had previously swindled h im in a former life .
and that justice demands retribut ion .
Congen ital defects such as blindness , dumbne .“ and lamem
and accidents, are viewed as retribut ions wh ic h arc due to th e
ind ividual having , in a previous life, abused or s inned w ith t he
part icular limb or organ presently afi’
ected . Thus a man is blind
because he sinned with h is eye in a former life . I ndeed this is ac ommon dogmaof Buddha’s own teaching, and ful
’
ll lh the basis o f
the Jd takas or tales of the previous B irths of Buddha.
For a like reason , cattle and all other dumb an imals are
humanely treated ; life is seldom wantonly taken . I ndeed,the
taking ofanimal life is rather stric tly proh ibited in Tibe t , exc ept
in the case of the Yaks and sheep needed for food,for in suc h
a cold climate fl esh forms an essen t ial staple of d ie t , but the
butchers 2 being thus professional s inners, are the most despised
(i
i . my art . ll (‘
clt m I n I n”! I n . l I'
Pl‘ 1392.
2gDol
-pa. Originally , say s JABSt us e p. 2os), the s e were probably fishers ,
DOMESTI C AA’D POPULAR 52314 1341.
ofall classes in Tibet. W ild animals, and even small birdamseldom killed , nor fish , on account of the religious penalties at»
tached to this crime, hence game is so extremely abundant inthe country . Yet human prisoners are, at times, most cruelly
tortured ; though this
W oleat Pun ish em to
check theof crime . N early“ofl enee, even to Wmost heinous, the murdering of aLama, may
scale of fine ; but fi il
others . Thus many ofthe maimed beggars
who swarm about Lhasa are criminals who have had their emput out or their hands cut 03 in th is way .
The tolerant spirit ofBuddhism has, however, stamped more or
less distinctly the national character, the mildness of which coa
trasts strongly with the rough exterior and semi-barbarous Wof the people. Bogle
’s high test imony to this trai t has M y
Do‘
Ma-
srm 4 1m POPULAR L2muss .
(h as : no [1 l Discu ss-mm .
(Reduced
given to stay it .A more cheerful and graceful side to their o l e-worship is
to be infested by malignant sprites.
AW LETTS AND CHARMS. 57
m professed astrologers , 1D the more serious events of life, 111birth , marriage, sickness, and death , and often in sowing, ra ping,h i lding, etc.
, each layman determines for himself the auguriesfine the more trivial matters of his ordinary business, for travelling.
buying and selling, mending, etc .
And implicit reliance is placed on all these auguries . WhenI was forced to send a party of Sikhimite Tibetans on a long
Aunt an }
e xcursion upon a day which was unlucky for travelling , and inc onsequence of which my men were unwilling to start, I at oncesecured a revival of their spirits and their ready departure bymaking the had -man draw , in orthodox fashion, a good auguryfrom the pack of divining-cards, from which
,however
,I had
previously, unknown to them, wi thdrawn all the unlucky ones .
Pilgrimages are most popular . Every Opportun ity is seized tovi sit celebrated shrines
,and to circumambulate the numerous holy
build ings and sacred spots in their neighbourhood .
Reduced Q. See also photograph on nex t page . by Mr. Badm an.
573 DOMESTI C AND POPULAR LZJI é I sSEAI .
Prayers ever hang upon the people’s lips. The an
chietly directed to the devils , imploring t hem for orrelease from their cruel infl ictions, or they are plain naive
A T ins-mx Lanr wrm Aunt s-ta.
Arrnnmx I .
CHRONOLOGICAL TABLE}
B uddha’s deathA lexander the Great invaded I ndiaCandragupta, king of Magadha
A soka, emperor of I ndia, adopts BuddhismB uddhism introduced to CeylonM enander M1l1nda)of SagalaScriptmes (pita/ca)first reduced to writing in Ceylon
B uddhism introduced to ChinaKing Kanishka (Kanerkes), patron of BuddhismCouncil of Jalandhar
Buddh ism introduced to KoreaFaHian
’
s pilgrimage 1n MagadhaB uddha-
ghosha’s commentary in Psli
Sung-
yun’
s pilgrimage in I ndiaBuddh ism introd . to Japan
H iuen Tsiang’
s pilgrimage m I ndia,f10111
B uddhism introd . to Tibet under king Srong Tsan GampoA rrival of the Ch inese princess W en -
°
cheng m TibetBuilding of the first Buddhist temple in Tibet , the
P’
m Lm-mi at LhasaB irth of king K
’ri-Srong Deu Tsan
Arrival of St . Padma-sambhava in Tibet
1The dates of the Tibetan events are taken mainly from Csoma(Gram ,p. 181ci
and supplemented to aslight ex tent by those of SUM -PA or Y ses-dpal-’
byor (trans. by
San“ , 1889, 37, except where otherw ise specified . I have reduced, byone year, the dates of Sum
-
pa as given by San“ , as the Lama who compiled h is
paper included the current year in h is calculations .
3 The usually accepted date is 477 B . c . (a ovssox, Max Mfinnsa in Sacred B ooks ofthe East, x . , though Rm'
s Dnvms adopts 412 (B udd . , p. 213, and N umis
mata Orientalia, and WESTERGAARD (c r B uddha'
s Todesjahr, p. KERN and
others place it about 370 The Tibetans follow the popular Ch inese accounts in
g iv ing it an extravagant antiquity (see Csoua’
s Gram. , p. 199 for details).Briann a, Ioc. cit.
576 APPENDI X I .
Building of the first Lamaist monastery, Sam yasB irth of Lah -darma, the Julian of LamaismH is persecut ion of LamaismH is murder . .
K i lacakrasystem introduced to IndiaSt . A tisa, born’
Brom-ston ,his disciple, born
gSol nag-t
’
an monastery founded’K
’
on dKon-mc’
,og-rgyal
-
po the founder of Sarskyamonastery , born
St . A tisaarrived at mN fi-rigsSt . M ilaraspaborn .
A tisadiedRva-sgren mon . founded by
’Brom-ston
The Translator bLo-ldan-S’
es-rab bornlC
'
e-stom Nan-
pas Bin-ma revelat ion (lCe-btsun)Saakyaand gSang-phu mon . foundedLha-rje egam-
po-
paof Drag-
po bornRas-o
’
ur’
1-pabornKun -
gah-suin Sa-shyu Lamaborn
”
Karmadus-sum-mK’
an-
po born
More N in-marevelat ions discoveredM ilaraspadiedC
’ag, translator, born
sNar-t’ang monastery founded
’B 1i-gu1
’
1monastery foundedsTaa -
g-lu1
'
1monastery founded
Sa-skyaPanditaborn
Buddhism expelled from \I agadha by theM uhamadans,under Baklctyar Khilj i
S’
akya-sri , the Kashmiri Pandit , arrived in Tibet
KarmaBaksh i bornTer-ton Guru Ch
’
os-dban
Kublai Khan born’
Gl'o-mgou-’
pags-
paborn
He becomes master of TibetEu-ston ,
the chronologist, bornFriar Odoric reaches 7LhasarTses-tan monas tery foundedSt . Tson-K
’
a-
paborn
T a1’
1-st01'
1 rgyal-
po (the g1eat bridge-builder)borndGe
’dun-
grub-
pabornSes-rab rin-ch’en (01 sTag), the translator, bo1'n . .
Tson-K’
wpaestablished the Lhasaprayer-feast (anion-lam),and founded dGah-ldan monastery
Paneh’
en bzan-
po bkra-sis (latte1ly of Tash i-lhunpo)born
According to Lamaist (SUM-Pa'
s)data.
578 APPEND I X I I .
Civil war, during which the Chinese troops destroymanymonasteries in restoring order
Nepalese army sacks Tash i-lhunpoM r. Bogle
’s friendshipwith Tash i Grand
Capt . Turner received by sum eding Tashi Grand LimaM r. Mann ing reaches.Lhasaand meets the Dalai LimaMM . Hue and Gabet enter LhasaMessrs . Rockhill
’
s , Bonvalot’s , Prince H enry of Orleans’,
and Bowers’ traverses of eas tern and northern TibetAnglo-Tibetan hostilities on Sikhim frontierThe Tibet Sikhim trade treaty concluded
APPEN DIX I I .
B I BLIOGRAPHY .
The following list .comprises most of the books bearing upon
Lamaism, supplementary, in the main, to the earlier register
given by Schlagintweit (op. cit. , pp. 331,
Axns nsos (“CL—Description and HistoricalCatalogueof aCollection of Japaneseand
Chinese Paintings in the British Museum. London, 1886 .
ARNOLD —T11e Light of Asia; or, The Great Renunciation ; being the Life and
Teach ing of Gautama, Prince of I ndiaand Founderof Buddhism . 8vc . London,
1883.
Arxmsox (F. on the History of Re ligion in the Himalaya of the North
Western Prov inces of I ndia. Calcutta, 1883.
AYNsLEY (H. ( i . M . to Ladakh . 8vo . London, 1879 .
V ) Dorje-Ling . 8vo. Calcutta, 1838 .
Banrn —The Re ligions of ludin . Translated by J. Wood . 8vc . London, 1882.
BAST I AN —Der Buddhismus in seiner Psy cholog w. 366 pp., 8vo . Berlin , 1882.
(S. ) of Buddh ist Scriptures . From the Chines e. 8vc . London, 1878.
Ro
pmntic Legend ui SakyaBuddha. From the Chinese. SW ) . London.
877)
Buddh ist Literature in Ch ina. 8vo . London , 1882.
Tex ts from the Buddh ist (‘
anon known as Dhammapada. W ith accom
pany ing Narratives . From the Chinese. Pp. vi1i . and 176 . China18 78 .
Buddh ism. 121no . . pp. 263 London , 1884.
Fo-sho-lnng-tsan-h
’
ing . A Life of Buddha, by Asvaghosha Bodh isattva.
From the Chinese. 8vo .
Travels of FaHum . etc . 12mo . 1869 .
Si-Yu-h’
i. Record ofW estern Kingdoms, by Hinen Tsiang. 2vols . , 8m .
pp. 250and 378 . 1884 .
Bsxnau .-A Journe in Nepal and North I ndia. 8vo. Cambridge, 1886 .
Cat . Bud 11. Skt MSS. 8ve . , pp. 225. Camb. , 1883.
Bmmaxng‘i:I xnnsn . Append ix to Archae ological Survey West I ndia, I . (N o . Bom
bav , l 19 .
B lc s xfisr —T11e Way s to Neibban , and Not ice on the Burmese Monks . 2vols,
8ve . London . 1880.
Boxvamr (G A—Prince Henry of Orleans . Across Th ibet . 2 vols 8vo . Paris and
London , 1891.
Bows n H .) -1)iary ofaJourney across T ibet . 1894 .
Been max -llaaunrox ( F —Account o f th e K ingdom of Nepal. London, 182
Easter n I nd ia, ed . Martin . 3vols . L ondon. 1839 .
B IB LI OGRAPH Y.
Br i ton s, see Fu rnace».
Bc llxoc r (ELL—Introductional‘Histoir e du Buddhisme indien . V111. 4t o.
2nd ed . Paris, 1876.
Le Lotus de labonne Loi, traduit du Sam crit , accompairné 11n
mentaire et de vingt et un Mémoires relat ifs nu Buddhismou i t i .
BParis, 1852.
am t -260 80 1, or The Buddhist Pant heon of the Japanese . 5 fasc . Kyoto, 1887 .
Usn u . (S W . , .V .D.—Tlie Early History of Tib et from Chines e sources . J. It i at ,
X11. p. 435, cl . seq.
CO W AY. (W .—Climbing and Exploration in the Karakorain Himalayas sve . ,
pp. 709 . London, 189-1.Cow-nu . (E.
—Mah § i maTexts . Sacred Bk. East , Vol. XLlX. , etc .
The i taka. translate dfrom the P1111. Cambridge , 189-1.4 8011 m: Kanos —4.irammar of th e T ibetan Lang uage . 4t o. , 201 pp. , 40 pp.
I 1'
Moy r. Calcutta. 1834.
Dictionary , Tibetan and English . 4to . , 351 pp. Calcutta,
1834.
Analysis of the Kah -gyur. etc . Asiatic Research es Vo l
pp. 41, etc . , 4t o. Calcutta, 1820.
Cas s ia-11111111(Sir —C oins of Ancient I nd ia from the earlie st times down to th e
s eventh century SW ». London. 1891
Ladi k. physical, stat istical and h is to rical. London, 18 64.
1111111101111. or the Great Bud lli i< t Temple under th e Bu d'i i
Tre e Of ( i ii-Vi , wit/1 31p/m’" I t
'
d/0,11. 410 . 1892
Bu m s (C 11. —Descriptive Ethnology o f Be ngal. i l1° i it t . i ,D
’
A LV I BL IA (Count ti l.—The M igration of Symbo ls . Eng . t rans 1891
B'
A S V I LLE (J. Atlas de laChine, de Tartarie (‘
llllln li v e t 1111 Tliilie t .
Folio . LaHaye, 1737 .
DAY !” (T . Rurs). —Buddhism ; be ing,' .1 Ske tch o f th e. Life and Teach i i ig s 11
Gautama, the Buddha. 1211111. Lo ndon. 1878 .
Buddhist Birth Sto ries : or Tale s. 111 th1° Ji
’
i takat
thavannana'i . Trans lat io n . l 1
.111111111. law
Buddhist Sii tras . trans lated from P11“. X1 111F Max
Muller'
s Sacre d Bunk-t n f “11° Eas t HY” .H arem ] ,
1881
The llilibert Le c tures . Le c ture s 11111111 “rum an d
Grow th nf Re lig io n as illus trate d by w ine po int s 111 the
h istorv of I nd ian Buddh ism. a . 1351
Artic le ii i 1°111cyclnpu-d ia Britann ica.
And t)t.D l -:n11(HA—V inny“Te x h . l r.1n~ l. i t1-11fra1111the
Part I . The l’at iniokkha. Th e 1.
-1\ 1\'
u l.
XI I I . of Sacred Banks“
c‘
if tli t ' l‘id s t th 1i H \ ln l‘
1l. I N S'
I .
DAVI S Remarks on the Religious .1i id Suc i.i l llh l ll lll ln ll o f the Bu i ite .i I‘
r. i i i ~
Vol. 11. 4915
D2 M i tw c i du Musée 1883. an d I’M
'
h . 1319 1
D11 Lscocrsnia. see Lam upério .
Dnsaonrxs (Perch—Le Tibe t , etc . p. 473. 19115.
DOUGLAS (R. and Tao ism. L 111111111. 1863
DL’ “ (T L—The Life and Works o f Ale xander (‘
s n nia de Kiir11< , lietwe c° ii 18111 .11111
1849 . By T . Dllka. Pp, 234. Lu lltlu ll . 11335 .
Dt'
xom'
um lc s' 161111111111 du culte -1 lcm Annamitm Paris . 1891.
Dc s xonz (Lord ).—Tlie Paii i irs . 2v1il~ s ii i . 8v-i Londo n . 18 93.
EDEN (Bouble. 10 .—Report 1111the N ate n t B-n itai i .11111o f the l
‘rngres s o f the M i n io n
of 1863-64. Calcutta. 186-1.EDGAR (l l—Re in on a 1. t to 5111111111 .11111the T ibe tan Fr -1it i1-r. Calc utta, 15 7 1.
Q im nxs —C iinese Buddh ism. Pp. 451. 18W .
1511111. (B . J.1.—Buddhism it s His to rical. and Popular Aspec t
ed it ion. HY” . Lfl l ltlfl ll. 1673.
“311111111111: f1ir tli1 h tude nt lilltlt llllfl l l . NV". pp 231 2nd
ed ition . 111ing -K1ing . l is‘
t‘
ei .
‘ ELI AS (X L—Reports 1m Lc h and -11tr.1l
FEE“ (L )o 1111Buddh iq ii o° i l-l lh SW 1. Paris, 18116 . l‘.i i i i
tudes Boudd li iqi ie s l’re ii iiere N in e . Rvo . l’d l‘N .
.tude sur le s Jittakas . xvn 18771.
Analvm-duKmuljmu of ( In Tandjn fl l‘ . Allnali -fl (lll ( rll llllt'l . "111°2.
P P 2
580 APPENDIX I I .
F331: —Le T ibet . Paris, 1886 .
Extraites du Kandjour. A niiales du Mus Guimet .
a oussos (J —History of Indian and Eastern Architecture. 8vo . London, 1876
and BURGESS (J —Ca\'e Temples o f I ndia. London, 1&
Foccs tz
x (Pb.—n a-tch
’
er-rol-paou Développement des Jeux , contenant l'
Hist mrr
du B ouddha (‘
akya Mouni, traduit sur 111. version Tibétainc du
Bkah ligyour, et reru si ir l’original Sanscrit (Lalitavistara). 2
vols . , 4to . Paris, 1847-48 .
Parab ole de l’l'lnfant Egaré, formant lo cha itre I V. du Lotus 11!
la B onne Loi, publiée 1our 1a premiere ois en sait et en
T ibétain, et accompagnze d ’une traduction francaise d'
aprés 1:
version Tibétaine du Kanjour. 8vo. Paris, 1864.
Le Trésor des Belles Paroles, ch oix de sentences composées en
Tibétain par le Lima Saskya Pandita: suivies d‘
une élégir
tirée daKandjour, traduites pour lapremiere fois en Fu ngus81
-0 . Paris.
La ( iuirlande Préc ieuse des Demandes et des Réponses publiée en
Sanskrit et en T ibétain, et traduite pour la premiere 1018 en
Francais . 8vc . Paris, 1867 .
Le LalitaVistaratraduit du Sanskrit . Annalee du Musée GuimelTome Sixieme. , pp. 290. Paris, 1881.
a Fnaxs s (Sir A .
—Brit . Mus . Art Catalogues (on Chinese Symbolism).(111115 11111 - De Paris an Tibet . 8ro . , pp. 422. Paris, 1882.
(58 0018 —Beyond the Himalayas . 8vc . , pp. 256 . London, 1882.
( i iono i (A. Alphabetum Tib etanun . 110mm, 1762.
—The River of Golden Sand . 2vols 8m . London, 1880.
(h u mus (J —Among Mongols . London, 189
Gunsswsnni. (A).—Buddhistische Kunst in I ndia. Hanb. d. Koniglichen M us. Berlin.
1893.
7 HARDY (R . Spence).—Eastern Monachism an Account of the Origin, Laws, Discipline,etc . , of the Order of Mendicants founded by Gotama BuddhaCopdpiled fromSinghalese MSS. and otherSources . 8110 . London.
A Manual of Buddhism in its Modern Develo ment . Translatedfrom h inghalese Mas , 2nd ed . 8111. l
The Legends and Theories of the Buddhists compared W111)
Histo ry and Sc ience . 2nd ed . 1881.
111-11171("r (J. F —'
1‘
11e Ruling Race s of Pre-liistoric T imes . 111I ndia. e tc . Lond . , 189-1.
(B . I LL—Essays on the Languages . Literature. and Religion o f Nepal and
T ibet ; together W 111! further pape rs o n the Geograph y , Ethnology , and
ii i erce o f those Countries . London . Reprint . 1874.
HOLLOW AY (L . C —Buddh is t Diet-Book pp. 80. New York, 1886 .
HO UKER (J. )—I limalayan Journals . Notes of a Naturalist in Bengal, the Sikkim and
Nepal Hi i iialavas , tlie Khas iaMountains, etc . 2vols . W ith Plat es . 8vo . London.
I I owon ru (Sir H . I I .—I listory of the Mongo ls from the 9th to the 19t h Cen tury . Pan
1.
—'1’he Mongols Proper and the Kalmi iks . Part I I .- The So-called Tartars of
Rus sm and Central Asia. 8m . London 1876-80
11130 (M 1—'
l‘
ravels 111Tartary ,
'
1‘
h ibe t , and h ina, during the years 1844-541. Trans
lated from the French by W 2vols, 8111. London
Human (SirW .
—A Comparative Dictionarv of the Languages of I ndia and Hig h
Asia. 4to . London, 1868 .
Statist ical Act of Bengal. Vol Darpling. etc . London, 1877 .
The I ndian Empire : its History , People. and Products . Svo . London , 1882How —( ie ~1cli ich te tie s Buddhismus in der Mongolei. Aus dem T ibetisc hen dcs
oJigs-med i iain-ink
'
a lierausgegeben , uebersetzt nnd erltiutert . Vol. I . : Vorrede .
Text . Kritische Annie i'kungen . 8vo . , pp. x . , 296 . Strassburg'
, 1892.
Hor (‘
Ii’
os Bvung .
—( ieschiclite des Buddh ismus . Tram . N inth I n tern . Congress,Orient London, 1893.
Jasscnxs$11. A —A '
I‘
ibetan-1-I i igli.-li Dic tionary . W ith special Reference to the
Preva1 ing Dialects . To wh ich is added an English-Tibetan Vocabulary . Svo.
c loth , pp xxii. , 671. Londo n, 1881
JAMETEL (M . )—L’
Epigrapliie clii iiois e an T ibet Svo. Peking, 1880. etc .
KERN —( iescl1ieden i ~1van het Buddh isme in I ndie. 2 vols , royal 81'
o . , half mly'
.
Haarlem, 1882-4.
High Asia. Translated by E . D . Mo with int»duct ion and notes, by Col. Henry Y c, 2volt8vo. London, 1876.
Pamxvaw xi (Col. N .—Reisen in Tibet. 8vo. , pp. 281. Jena, 188 ;
Pni xsse (H .—Tibet, Tartary and Mongolia, their Social and Political Conditm,
and t he Reli°
on of Boodh , as there ex isting . 8vc . London , 1851.
“ M as ons LAL wn .—The Sanskrit Buddh ist Lit . of N epal. Calcu tta, 1882.
Ramm s (W . R .—Tibetan Tales , from I ndian Sources , translated from th eGerm
Sh iefner, w ith I ntroduction . Pp. lx vi. and 368. London, 1892.
Ru sar —Western Tibet : A Practical Dictionary of the Language and Custaof t he Districts included in the Ladak Wazarat . Lahore, 1890.
Rsxms —The Bliotan and DooarWar. London, 1866 .
R I SLEY (H.
—Tribes and Castes of Bengal. 2vols . Calcutta, 1891.
KI 'IT ER —Erdkunde, Vol. V I . Berlin .
/ Rocm iu . (W .—L'danavarga, a Collection of Verses from the Buddh ist Canon.
Compiled by Dharmatrata. The North ern Buddhist version
of Dhamma iada. Translated from the Tibetan of Bkahgym.
Pp. v ii. and 1883.
The Life of the Buddha, and the Early H istory of his Order.From Tibetan Works in the Bkah-hgvur and Bstan‘ hgym.
x'
ith Notices on the Early History of Tibet and Khoten Pp.
84. 1884.
The Land of the Lamas . London, 1891.
Ronno —Ricordi dei Viaggi ai Casheniire Med io Thibet . 8vo. , 3vols. Toxin1881.
Samm xpm Di s—Narrative of Travels in Tibet . Calcutta, 1885 .
Sen is rus n (F.—Tibetische Studien . St . Peterb. Bull. Hist . Ph il. Vol. viii.Taranatlia’
s Geschichte des Budd hismus in I nd ien aus demT ibetisclien iibers etzt . 8vo. St . Pet ersb 1869 .
Herrn ProfessorWassd'
ew’
s Vorrede zu seiner ussischen t el! “
setzun von Tilranat ia’
s Gesch ichte des Buddh ismus in India.
Deutsc i mitgetheilt . 8ve . , St . Petersbu 1869 . Pam.
Buddhist ische Triglotte, d . h . Sanskrit-T i etisch -Mongol’
mdiaworterverzeichn iss . Oblong 4to.
, pp. 73. St . Peteisbuig.1859 .
Kalacakra tantraraja, Handschr. aus dem Nach lasse des Ahdeinikers .
(E—Buddh ism in T11) ( t . illustrated by literary documents and oh
je cts of religious woi sh ip, w ith an account of th e Buddhasy stems preced ing it in I nd ia. 8vo. London , 1868 .
Le Boiiddlusme au T ibet . Pp. 292, 1881 (Annales du MussGuimet , tome
Ladak Gyal-rabs . Leipzig .
SCHLAG I NT WElT—SAKL'ENB I ENSKI ( I I . vox).
—Das Kaiserreich Ostindien und dieaugmzendcn Gcbirgslander. 8vo . , pp. mJena. 1884.
Scnmo'
r (J. J —Dsun li in , derW eise und der Thor, aus dem T ibet isclie n ub eistt!
undzmit dem Original
-texte lierausgcgeben . 4to . St . Peteisbuig,1843.
Gescliiclite der Ost ino i igolen und ihres Furstenhauses Vert'
aSst valSsanang Ssetsen . St I
’etersburg, 1829.
SCHOPENHAL’ER —T lieW orld as 11ill and I dea. English translatcd by HaldanealllKemp 3vo ls . London , 1883.
SENART (E .) - Essai sur laLégende de Buddha. 8vo. , pp. 496 . Paris , 1882.
“
fl i NN i-zr'
r (A .
—Esoteric Buddh ism 8vo pp. 215. London, 1883.
Survey of I nd iaReports . Various . Calcutta.
(C . H .
—Kat1ia barit bagara, or Ocean of the Streams of Story . Calcutta.1880.
TEMPLE(Sir R and R .
-Journals kept in Hyderabad ,Kashmir, Sikh im, and Nepal.2v0 1887
T h or n-m (Captain —Account of Pandit Nain Sing’
s Jouri i . (in 1865,( ieogr. Soc . , Vol. 47 . 1887 .
Taiwan (S. )—An account of an embassy to the Court of the Teslioo Lama in Tibet.containing a narrative of a joui ney th i ougli Bootan , and part of T ibet . 4m.
Lond . 1806 .
7 m m —See Wassiljew .
“ A lu mna“.—Lamaism in Sikhim, Part I I . of Gazetteer of Sikhim. 4to. , pp. 171.
Calcutta, 1893.
“ A irma n —Der Buddh ismus , seine Dogmen. Geschichte und Literatur. St .
Petersburg, 1860.
Le Bouddisme ; ses dogmas, son histo ire et sa littérature. Pre
miere partie—Apercu general. Traduit daRusse par M . G . A .
Comma. svc . Paris, 1865.
‘
W rnsorc —The Abode of Snow . London, 1875.—Hi8t0ry of Ne 51. Cambridge, 18777 m (Sir -Ca
ltha and t e Way Thither. Vol.36 . Hakluyt Soc . 8vc . London,
T1
137200k of Ser Marco Polo. zud edition . 2vols . 8vo. London,
A PPEN DI X I I I .
MUHAMMADAN MASSACRE or LIii iAis'rs.
An interesting glimpse into the religion of Northern Tibetduring the sixteenth century, and of the Moghul holy war against
th e Lamas of that period, is got from the Tarikh- i-Rashidi byM irza Haidar, Dughlat of Kashgar : a book recently discoveredby M r. Ney Elias, to whom I am indebted for the followingextract, illustrat ive of M ohammedan fanaticism. The work datesto about 1546 A .D. ,and it is to be hoped that Mr. Elias’ translationof it will soon be published .
The general, M irza Haidar, writes : On the day appointed, Iapproached the fort (of Mutadz
‘
ir in Nubra), and the talons of I slamse izing the hands of I nfidelity , the enemy were thrown into disorder and routed . Having deserted the fort, they fl ed in confusion
and dismay, while the. Musalmans gave them chase as far as was
possible, so that not one of these bewildered people escaped .
B urkapa 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 ofi'
er resistance .
”
i 237 .
Bhairava-m ra, 6a, 131,
Bhaismyarap , 353.Bhan 156.
Bi vaja, 353.
Bharh ii t (stops ), 345.
Bhikahu. 170, 213.Bhikshuipi . 160, 170,
Bhiuunitra, 51.
Ebert .
I NDEX.
0 -nadorje, 6. Chryse,Cm-wfl hand fieming), Chur8 1118
313, 26 343.
239, 245, 305, 322. Church , 169 , 2 7C hag
o z’i-pa 4
-handed . Chutuktu, 232.
C hain of Causation , 105, Ciuba, 341.
119. Cintamani.C haltya, 261. Circn ii ianibulation , 287,C halice-cu 22
3.
C hamps. 11d ha), see
Maitre a.
011mm i Ch’
o-i‘
ia, 128.
C hans -dorje. 356.
Changachelling, see
Sang-na-ch
’
o ing.
Changes in Buddh ism. 9.
Ch’
ang-skya, 243, 252.
Chan-w ig, see A valoM
87 “ by , 13 1 1 493,
5623 (by WOT 1» I33:
14Charms , 387 , 571.
Chase of Scape-
goat of
ill-luck , 512.
Chechuling , see Ts’
e
ch’
o -ling.
Chemi ing , see Tso-moling .
811011138
2see Avalokita.
etan 412, 76.
Ch iamfo, 278, 577 .
5
China, 8, 20 , 43, 247.
Chinha, 341.
Cli’
i-ner, 188.
Ch in-lab, 176 , 434.
Ch insreg burnt offering),4 3 .
01171 D71a3rma), 132,
156.
Cli’
o 434.
Ch’
oig-fie, 255.
Ch’
oikyong , 363, 477.
Cli’
o-
'
e, 186 , 477 .
’
o’
ang , see Jo-k'
ang .
Ch’
orten , 262.
Ch’
os -kyoii (demons),363, s orcerers , 477 .
Choir-master, 188Chom-dan -das (Buddha),344
Chongju Sewang , 512.
Christian (miracle -monrin (relic80 8
331
0
87; (rworsh ip), itual), Daba (amonk), 178.
422. Dab-chad (mag ical figChristians , Nestorian , are), 153.
influence of, 421. Dah -lha, see War God .
Christmas-tree , 81. Da-dar (arrow), 445, 483,Chronolog T ibetan, 20 , 553.
397 1(table), 452, 575. Dagarbha, 262.
Clairvoyance, 477.
Clapping hands , 486.
Clergy , see Order andHierarchy .
Clock (water 218.
Cloister. see Monastery .
Clothes , 200, 511.Clothes of images (nabze), 424
Colleges , 178.
Colossal images, 320 .
Colours , 1, 337 .
Comman meri ts , 134.
Commentaries , 164.
Conception (festival of),503.
Conch -shell298.
Confession , 160 .
Consc iousness , 110 .
Contemplation , 138, 141.
Continui ty (ofbecoming)112.
Corea, 8 .
Cosmology , 77 .
Costumes , 200 , 511.
Counc il eat), 9 ; (ofRaijagri ia), 159 ; (VaisElli), 10 (Kanis lika), 9 .
Country-
gods , 369.
Court-cerenionies (atLli i’
i
as ), 322; (atTasli i-1hiin
po), 321.
Cow -
go d, 404.
Cowls , 195.
Cree d (t ie Buddhis t).
Cross , 30 , 389 .
Crossing (oneself), 423.
Cfidi’
i -mani , 263, 343.
Cycle of Life, 105.
Czar, 167 (as thego ddessTara), 359 .
(trumpet),
Dagger (necromantic),44 , 483~
Dagtiba, 262.
D
03531378 09 . 445,
Difii3’ °
1
553'
55n ,
Dai lgbko , 328.
Dskkini, 129. 562DalaiLama, 39. 227 , 3055(list of), 233.
Da' lhay 881 374Damarn , 48.
Dam-c’
an , 3711 332DAna, 138.
Dance (devil), 34, 477 3
(lion).539 (sacred).515Dante
’
s I ntern", 9}Da un 63,DaraE710, sefiara.
Dar-c’
og. 410 .
Darjeeling , 258, 288, 370 ,
43°Darsana (ta-1m ), 61.
Dartya. 99, 369.
Darw inian descent , 21.
Dasabh iimisvara, 139 .
Dasa-sila, 134.
Daughters (of Mara), 6,109.
Days , names and symbols for, 455.
Dé , see Dre , 494 .
Death , 100 ; (god of), seeYania ; (ceremonies).
488.
Debang, see De-
pung .
Deli -raja, 242.
Decalogue , 134.
Deer (lord 134, 360 ;
(masks of), 531, 537 .
Deer-park , 134.
Degrees , 185.
Deities , 324.
Delhi (Hastinapura) 55De-lok , 100.
Deni -cli'
ng , 163, 363.
Denierit , 101, 507 .
Demo-jong or Den-jong(Sikhim).
De-not sum, 159.
Deparaja, 242.
De-
pun émonastcry ), 63,
189 , 22 269.
Der-chok, see
410 .
Der-ge , 159 , 202, 278 .
Descent (from he aven),
50 510.
Dem 40 . 240 , 253.
590
Heart (the sacred), 147 .
Heavens,86 ; 85, 8
Hells,
ot),
Hgfii is (monaste ry ), 282(play
at). 521, 528.
Home itas , 121.
Hercules , 374.
Here dity , 100.
Hermits , 22Her uka, 530 .
ge -vajra, 131, 63.
exagrams , 4"
Hierarchical Euddhism,
227.
Hierarchy , 227 ; (female),226 .
H imavat , 19 .
Himis 282; (play I
at), 521.
Hina-
y i'
ina, 10 , 123.
Hindu (my thology ), 76.
History , nebulous , x . ,
19 .
Hiuen Tsiang , 15, 19, 26 .
56. 108. 307. 330 , 338 .
501. etc .
Hoblighan , 232.
Hodgson (Brian 12.
Hog (symbolizing stu
i idity ), 109 .
Hdlies (the three). 388,
390
llo ly day s , 501.
Holy play s , 515.
Ho ly-water, 298 .
Ho i iia, 432, 498 , 533.
llo i i ieric V iews , 367 .
Honouring per-ions or
th ings , 287 , 420 .
Ho r t ribe (Turki).Horn (exorc iser
'
s) 488.
Horos copes , 459 ; (an
nual), 460 ; (spec ial),
48 1 (death), 489 .
Hors e (car celestial). 2;
(dragon), 410 ; (fly ing),
390 (flags ). 409 .
Hos liang , 31,Ho spitals , 2
llo iiris , 86 .
Houses (of Lamas ). 260 ;(god of), 372.
Howling dev il-dancer,
477llri , invocation to A valo
k im.147. 324. 402
l is iian -c li iiang ,see lliiien
Tsiang .
I NDEX.
I rd hi, 128, 141.
I ron -tower (in S. India),15.
I shta-devata. 152.19111111, 16, 387, 583.
l I svara, 141.
I tinerancy , 211, 212.
Ja, see Tea.
Jacob’
s ladder, 510.
Jaganniith (idolcar).313424:
397.
Hubli han, 227 .
Hue, ere, 2.
Hum,mys tic ejaculationHuman (bones ),49 (sac rifices ), 510,1
Hiing , see Hum.
Hunterian spelling , xvi i i
Hutuktu,
guid e
SI
on armag100.
wa am , 31, 37 , 534Hymn
-boo score , 433.
Hymns (to Tara), 435;(to T rinity ), 439.
Hypnotism (self 141.
I chneumon , 77 .
I ddhi, 128 ,3
I ddhi-pada. 141.
I dentity (personal), 112,
121.
I dolatry , 12, 13, 15, 324.
I morance , 105, 110, 119.
l lusion , 7 , 101, 107 . 121.
Ima es , 13, 15, 291, 324 ;(c oossal),320 ;(insigniaof), 341; (self-c reated),292 (stone), 278,339 , union with), 446.
Image-worship, origin of
13, 324.
I ncantations , 141.
I ncarnate deities , 40 .
I ncarnate Lamas , see Reincarnation .
I ncense 222,
I nd ia (origin of Buddh ~
15 111 in), 5 (changes),9 ; (expuls ion from),16 .
I ndian (gods), 76, 367 ;
(butter),
(monks ), 1
303. Vedic charms),
Jambudvipa, 80.
Jambu-ling ,
dvipa.
Jam-
pa, see Maitreya.Jam-
yang , 355.Japan , 9 , 27, 136.
327 : 34 v 3323
;
3 (rosaries),Jariimarana, 110.
Jiitakas (former births),101; (as play s), 533.
Jati. i io .
Jengiz Khan . 37 .
Je rin -
po ch'
e, see Tsm'
i
K’
a-
pa.
Jetavana, 135.
Je-tsun dampa,see Tara
natha.
Jewel (the three), 33. 388.390 (wish granting
'.
,544
Jig-ten -ha worldly).
Jina, 130, m7 , 336, 349.
Jizo , 345.
Juana, i38.
40 1 J011,263.
Imliv iduality , 112. 124.
I ndra, 86 , 356 , 367 ; (as aYaksha), 369 .
I nduc tion -ce i emony . 178.
I nferno , 90 ; (source of
Dante'
s ), 94.
I nitiation , 178 , 185.
I nspirat ion (phy s ical in
h oga), 145.
I nstruments , 298. 300 .
I ntercalation oi day s andmonths , 454.
liivest ii re,178, 185.
I n (goddess), 373, 404.
Jon e s), 55, 70 .
Jong-ni
, 49 .
Jo -rin o -ch’
e , 345.
Jo-wo
8
'
ang (cathedral),2 2 I ,
Judagment
‘az? dead, 91.113.
Jugglery , 476 .
Jun iormonks,177.
J“ liter, 86 .
(planet). 451269 (thunder bolt‘,27 ; (heavens of).
JXO IJI , 263.
592
Lam-rim (dogmatic byT son-K
’
a-
pa), 57 .
Lanca (letters), 149.
Lari -dat um, 34, 54 ; (assassin of), 520 , 529.
Lanka, see Cey lon .
Lanterns (feas t of 511.
Lapc ha (cairn ), 283. 285.
Lapis lazuli , 81.
Lares . 21 481.
Latsun (‘Ii '
em yo, 45, 55.
Law . see Dharma; (true),126 .
Layo hrothers , 170 .
Laymen , 170 . 566 .
Leh , 282.
Lepchas , 285, 286 , 379.
Letters (T ibetan ),
Lev1tat1on of body , 128,141.
Lha (go ds), .see Deva.
Lha-k’
a (sorcerer), 482.
Lha-k‘
an. 287 .
Lha-may in , 81.
Lha-mo (she-dev il), 3
tasa1(name). 23;
P(cat
l
le
1 ra 2 o taa),229Harpo-ri (v icar apostolicm of), 2.
Lhato (cairn ), 283, 285.
Lha-L'
o t'
o - l’
l , 19 .
Lhatfl un Ch'
cn -ho, 45.
48. 55 ; (111tmd . Lannh m to S1klnm). 49
-
51.
I . ‘11‘
1- l)11g -
pa (w ot ), 68 .
I llmtion to cle\ il~‘
7 7"
L iln s’
u-y 168.
Licc hav1tr1he , 19 .
L i fe , 102, (oli v ir of), 81
(0143)no.) 443 (ran s oming ). 26 5. 448.
Limbu tribe , 4L ing (ro val mo nas terv),
Lillifil. (o ffering),r to
L I I I g -k .1. 423, 483. 532.
Llo n (pillal s ), 409 . 414 ;
343: (t hrone).
336 . 151,
229. see
I NDEX.
LOb-
pon , 188, see Padmasamhhava.
Lob-ta (school), 260.
Lob-zan r tak -
pa,
T son"apa.
Locana, 350 .
LO-D11g 68 .
Lokantarika, 96 .
Lokesvara(princes), 333.
Lok-
pal, 84.
Long (dratron), 410 .
Lé -
pon , 188.
Lo-tsava, 18 7.
Lotus (symbol of perfection , 338, 39 , 388 ;(birth from), 381.
L ove (brotherly ), 136.
Lo-zang , see Tsou-h’
apaLu, see Naga.
Ln -
‘
bum.
Luck (ill), (scapegoat of),512.
Lucky day s , 455, 457 .
Lung-1a, 409 .
Lung-togYam-T1180
,2 3.
L’
un -se begging-bow
2l 1, 212.
Lust , 109 , 115. 119.
see
Madhyamika11, 124.
Madro .s (MaI gro),266,376.
Mag i, doc trine o f, 3Mag lc -c ircles , see . lan
(lala, 142.
Mag ic (sympathetic ). 401,404. 446 .
Ma~
gom. 74.
Mag uta h bfl p'
l), 315.
M ahi -deva, 151, 363, 537 .
Malni - ifl taka, 540 .
M '
ihfl -kala, 151,” 1, 363,
(schools)
‘
37J 3
8 . 159 .160 .
.Maha Mangdalyfiyana,
8 . 98, 108, 376 .
-
purusha, 129 .
Mal1a-
parin irva'
1na sfi tra.
16 °
Malia-rajas (o f quarte rs).84 .
Maharan i, 364.
Mahu-ramava (hell). 95.10 , 123
.‘lahz
‘
l - s lddha, 378.
Mall.'
1 378.
- ~ thav1ra. 37Maha
'
l tnn , 3.
Mar-
pa, 64.
Marpo-ri (Ii i
Marriage (by capture),
Mah ii-utpanna, 72.
Malia-vagga, 123.
M thi -
yauadoc trine, 10.
124, 137.
Mahoragas , 367 .
Maitreya (Buddha), 122
3 SMaitri ove), 136.
Makara, 391.
Makuta btfipa, 15.
alias , cres ted'
t1‘
ip4 of.
317amaki
, 350 .
Mame (she-defi le), 370,
383.
Manasarovara, 266 , 376.
Manchu(dynasty )4 9 354;Manchuria. 43Mandala, 144 , 163, 181,217 . 266. 296. 397. 444
Maudarawa, 38
°
Mandong . 261.
Manes , 96.
Maugala(ashta). 392.
Mangala-sutta, 135.
Mang-ja, 189 .
Mang-
yul, 260.
Mam (my stic rayer).148; (prayer
-cy 1nders
149 (stone-walls. 261.
Mam -Kah-’
bun1, x .
,19.
166 .
Mmi3u-
ghosl1a,
Mafiju-sri (god of Wiadom), 12 161,460 ; (incarnations ), 35,2 1.
Mali-la (med ical Butl
dhas), 353.
Man -mo (spirit-z), 37
Manning I n ),Mantra (spelled , 141. 14)
(fo r ro sary ), 150
(veh icle), 128 , 151.
Mantraya‘
ina. 15,151.
Mann (date of). 9°
Manushi or human Buddhas ,
M iira (go bf des ire), 6.34+ 375 (his
daucrhtem), 109 ; (insdevils), 6 , 517 .
Marici , 219 , 361.
Mar-me -dsad , see Diparukara.
ll), 21
553 (horoscopes), 458.
594 INDEX.
Secromancers, 478.
h e-den (cha-tug), 376 .
gen-nil, 170 .
Sen-Vii. 170 .
N eophy te . 178.
Nepal, 8, 20, 44, 260 , 284,
315. 382, 470 ; (canon),139 .
Nestorian influence in
Ch inaand T ibet , 421
N etan c’
u-drug . 376 .
N ewars , 328, 456, 470.
ew-mo on (day ). 501.N ew Year (fewtival),
0113.
N 1 ilu'
i na,sec N irvana.
N idana, 105, 107 . 110.
N ihilism (soph is tic ,125.
N imbus . 337.
Nin-ma-
pa, 55, 68 , 7”
N irmai na-kzi ya, 127 . 347 . 1N irvana, 10 , 119 . 124,
16Si-t (hook), 161.
Nomen Khan , 253.
Non -Ego , 124.
Norbu (gem), 389 .
N or ia, 55, 70.
N ort 1ern mhool, 9 .
N os tril (clos ing ). 145.
N othingnew , 125.
N o v ice , l78 .
N o v itiate (admim ion u17
N umber of Lama“. 41-
5
N umerals , symbo lic us e
of . 367 .
Nunfl , 16 0. 170 . 202. 2"
N ya-thi-tsanpm king 19
N y ing-ma-
pa beet). 55,68. 7
1
N y i-thl , 161.
Oaths , 570 .
Oblatium , 225.
( locult ixm. 128.
Ocean jewel» 88.
Ocean -Lama, 228 .
Odeantapura v ihara, 28,
’
O o
pag q ncd , 349‘
Ud -scr, 219 , 36 1.
(Hl'
erings , 296 , 4- 3 .
O ffic ials , 187 .
Ug-min (heaven), 85,
497Olympus , 77 , 78 . 86 .
Um , 142, 148, 160 ,165.
Om mani padme ln‘
im, Parasu, 341.139, 148. Pari (L
ama), 326 .
’
O -
pa-ule, 349. Parihhogika, 420.
Orac les , 475 (of govern l’ari-nirva‘
ma, 11, 120.
ment), 478 . 12°
O rder (of Lamas), 168. Paritta,
O rder, 168. 476 .
O rdination , 185. Parivrapka, 178, 185.(
_Drgans . sensc ), 115. ParkhaOrig inal sin . 115, 160,
l’argjmonwwrwfi m78.
222. 2 , 29( lrisons , 219. Pfirgwa (ilwnli ). 8.
O tant ipara (vihara), 28, Patafijali. 128, 141.
36, 266. Paternal Buddhas. 339.Path (eighto fold). 133.
l’atieca-samupmdo,105.
{zac
l
caym 106 .
gatmmkkha, 160.
8 284at ma, 44, 2
l’adma-juiv na, see Pad 293.
7
ma-samhhava. Patriarchs (list of), 8.
Padma-Kar-po , 68. Pattini (goddess), 325.Padma-
pfini, see Avalo Peacock . 88 ; (feathers).kita. 298. 445 ; (throne), 336.
l’adliia 349 .
(founded Lamaism), x ,Pedong . 284.
24, 29. 55, 68, 73. 195, Pehar (King-devil), 371.
7192 (departure from 79iboti,32; (deification). Pe 'mg , 43, 158, 279,32“
(Lama), 243.
543. 551 (dis . Pelong , 2 237 .
c iplee‘
,31'
r iait to Sik Pemako i, 279 .
44 ; (to Bhutan), Pemiongchi. 50 , 173, 258.
68. 265, 285. 512.
l’adnu‘
i sana (lotus -seat), Penance. 6 ; (by proxy).
338 319Fag -mo
,see Dorje -
p'
ag l’enate‘x, 4841110 . l’erflunes , 394.
Paintings . 331. Personality . 112, 121.
l’alac e -monastery , see Pt‘fl lflwm‘
. 14.
Ling . l’efl aimism, 122.
l’al-dan , t itle of A t isa, Phag-mo . see D orje
l.hamo, q
’
e , etc . p'
agmo.
Pha-
pa, t itle of Avalo
l’alingenes is J OOJ Z1.227. kita. etc .
l’ai’
nea-hala 131. Ph ilistinism (ofMuhaml’afica-rakshasa, 131. 111mlans), 16 .
l’anca-sila, 134. Phung i, 30 .
l’afica-tantra, 163. Phur-lm, 51, 341, 488.
i’anch'
en Lama, 235. Phy lac terles . 402, 531.l’anch
'
en li im-
po-ch
'
e, Picture“. 3 1.
l’ig (symlm of stupidity ).Pandit-a. 186 . 109.
l’andura, 351. Pilgrims , 305. 278.
l’antheiem. 122, 129 . Pindar, 109.
l’anthcon . 324. l’ingala, 99.
f Pipal-tree, 337 .
217 86 ; (St . i l’irit (ceremony ), 142,
3°
446, 476.
Paramita (V irtues), 138, l’itaka, 159.
541. Pittuk 284.
Planets , 199, 454.
Plato, 10, 107, 109Play s , 515.
gio tinns , 1
361
7n to , 90,Pan -ha, see Diin .
P’
ongi SBurmese monk
et ymo 30.
Pope (Lamaist), 37 and808 Grand Lamas.
Popular Lamaism, 566 .
Poatnres, 145.Pau la palace, 21, 39 .
401 3 o
Pradakfiiiua, 287 , 420 .
Prajfia, 125, 161, 356.
Prana-parainita, 11, 125,l
Pru anga-lm
'
idhyamika.
I
Pmana'
it, 19.
Prat imo ha, 160 .
Prati tyaSamutjmda, 105.
Pratyeka(Bud137 .
Pravrajy ii , 178.
Prayag ’ 377Prayer, 12, 15, 141, 213,43
Frafer-barrels , 149 .
Prayer-cylinders ,
172, 218.
Prayer-flags , 408 .
Prayer-fornmla, 141 213,
435Prayer
-mach1nc-1,
149 ,
172, 218.
Pray er-wheels , 149 . 172,
218, 573.
Preac h ing attitude , 337 .
Precentor, 188.
Precepta, 134.
Precious t-hmgs , 389.Preta, 96.
Priest , see O rder andW
'
orship.
l’riestcrat t , 18 , 153, 217 .
Priest-king , 22
Printing , 157 , 219 , 327 .
Processmn , 168.
Pronunciation
xvii.
Proverbs , 175.
Pu-kwa, 456 .
(rules),
I NDEX.
Pupil, 173.
l’urang , 260.
P’
ur-bu, 51, 341, 483, 488.
Purgatory , 90.
Purusha, 129 .
Quarters (Kings of), 84.
Quietiats , 141.
Rab-jam~ ia, 186 .
Radeng ( 235.
56, 274.
Raga, 109.
Ra r-bushes , 409.
Ra1an , 376 .
Phat, nee Arhant .
{a 11 82, 269 , 4"
Rahula, 82,Rain-iww (cordon), 103,
331.
Rain (compellmg), 499 ;(worship), 508
Raivata, 345.
{Efi
'
ao
lgrihm lo
g.
69a '
h 2, l,
Railing ,
3
Rammoch'
e (monastery ),33s 4771 508'
Ranaonung,r (lile), 265,448
Ratna (ge1n), 389 .
iatna-kuta Sutra, 99.161.
{atna-
pani, 351.
{atna-flambluwa, 349 ,
350 °
Rz'
wana,
Ray s (of light), 337, 343.
lto-hirth . 101, 109 ; (oiGrand 229 .
Red-haw, 73 ; (acct 68.
73Refec tory , 189 , 214.
Reformation (Lamais t).
36.
Reired nuents 111churc h ,214, 220 .
Refuge formula, 440 .
Refugcs (three), 440.
Regenerate d Lamas , 22Regent . 235, 240 , 253.
Re-lncarnai lo ll 100 , 121,
227.
Relics , {ofPundarika, 96 .
Pungi . 30 .
Punishments , 193.
F’
ants'
o -ling , 71, 274 .
Punya, 30.
Budd ia), 7 , 319 , 420 ;
Rh inosceros , 397.
R ice -o ilerings , 295 ; (o funiverse), 296 “imagesin Ceylon), 329.
Rinang , 553.
Rin -eh en -na-dun , 389 .
R i-rab (M L ), 78, 398 , 400 .
Rites , 420 .
R i-wo -c h’
e 279 .
Road to heaven , 492.
tomes , 200 ; (gin ng o f),
511.
Ro i-pa (Manjupri), 336.
Rol-pah i dorje , 243.
Roman Church (analog itw ),
lioharics ,202“spell-1for),150.
Rout ine , 212.
Rudramo d), 209, 332.
Rue s , 294 .
R11 cw (moral), 134, 138.
160 ; (thirty-six), 17 1,
179 ; (two hundred andfifty
- three), 171 (ofmonafl teries), 188.
lit—llm. (form), 84, 115.
(Lamaism9 , 41, 282.
Sahdag (local geun), 371.
Sh h -dull with ), 179.
Sacrifice , 25 495.
527=ihurnvx(dogm), 529 ; (human).
516 .
Saddh alma pundarika126 , 138 , 142,
Sa-
go mas h , 484.
nut s, 376 .
Sain t -1l1ip, 33, 376 .
Sakra,s ee lndra.
Sakrid -agann'
i , 136.
$akt i (female energ)129 .
Sakya, (momu tery ), 69.
374 ; (“ea 1 371 551 6 9Sakya (pandita), 37, 6 9.
Sakya-umni , 5 (imagej.Ideath), 7 , 163.
308 (temptation), 6
(t he Second 379 .
Sakya-
pa (acct ),
(o f ( h and 253. S.
'
11a (tree ) 7. 185. 308o v
“ 9 3°
Retreat (111 rams ), 22
Reting (Lama),
lRerelations , 56 , 165.
Sanmdh‘i. P S, 141.
Saman (God in ( ‘cy lon5 0 "
596
Samanera, 136 .
Samanta-bhad
s
ra, 14, 72,1 l 1 91 35
Saliibliila, 283, 306.
Sambhara, 151, 163, 363.
Sambhog a-kaya, 127,347.
Sam-bhota, 21.
Samsara, 10 , 109 , 126 .
Samvara,151, 163, 6
Samy ak -Sambui d 18
(title of SakyaM uni).Sam-
yes (monast. founding), 28, 108 , 266
,
478. 513Sandal (rosary ), 207 .
Sangac heling (mona‘i t
50 , 258.
Sangha, 169 .
Sanghfirfima, 261.
Sanghati , 200 .
Sang-kar, 266 , 278, 283
San-
gyas, see Buddha.
Samara, 10 , 109 , 126.
Saiiskiira, 106 , 110 .
Santa-raksh ita. 28, 315.
Sapataratna 390.
Saptaparna, 377 .
Sarana, 337 .
saranga-nath , 360.
Sariputra, 8 , 376 .
Sarira.
Sarnath , 134 , 360 .
Sal vas tn '
ada, 124.
Saw -kya (unmask ), 69 ,
274 be” 1. 37 . 55. 69 .
Satacha, 330 . 497 .
Sattva, 112 423.
Saturn , 455 .
Sautn‘
mta, 162.
Scalcw (o1deal of), 113.
Schoo ls (no rthe im andsouthern 9 .
Sc hopenhaue r, 107 , 120 .
Scorpion (c han n), 405(exorc ifl m), 488 .
Scri btures , 155.
Scull1141re
Scy t i ian , 8 . 108 . 541.
Lama'
s ),
Seas (M 4 011), 78.
Sec
i
ts , 54 ,
Set ent r IO Q t ll l t h ),Seleng in
le k
, 282.
335
Self, 112.
SB I f
Self-ex tinc t ion . 138.
Self-azw i itice , 138 .
Self 328.
Sen-c cu r1mpw ch’
c . 243.
I NDEX.
Seng-dong
-ma (devil),430
Sod-nam Gya-ts’
o,233.
Sol"
n, 188, 237 .
Sermons 135. .Soot -sayers , 451, 475.
Serpent , see Naga; (charmer), 552.
Serra 63. 189 , 269.
Seven (jewels , 389 .
391Shab-dung (title), 179.
Shad
S
ow (of Buddha),31
Shakya-thuba
, 343.
Shamanism, 19, 26, 29,
1 4201ShSaS-mar, 81
Shambhala, 283, 306 .
Sham-eh'
o-dun, 307 .
Shaving head , 179 .
Sheep'
s shoulder-blades
(divining by ), 465.
ieldrake,200 .
Shen -rab (god ), 30.
Sher-chin,
see Prajna
paramita.
h i-je-
pa, 74.
h in -je , see Yama.
hintoism,27, 393.
Shrines, 305.
Siam,8, 9 .
Siberia, 4 282
Sih i (Jat :’
a), 550 .
Sickness (curing), 401.
Samba, 152, 271
Suldhal ta, 5.
Siddh i, 141, 152, 3 8.
Slkh im (111tro . 31i {imais'm to), 44, 51, 5
" 284 ;
(Lamas. of), 45, 244 ;
(king ). 341. 379Sikhm , 346 .
$ ila (ll lo l‘
al 134.
Silad ity a,138.
Silk ( l obes ),Sin (“ ord for), 1
"
Sinhanada,151. 267 , 356.
S’
mje , .s ec Yama.
Sll’ lO S (dog -star), 510 .
Si te (Tana), 359 .
Siva,14, 330 .
Sixfold (states of life),101.
Six -sy llabled spell, 148.
Skandha,114.
Skull-ho“ l, 299 .
Skull-d i um, 300 .
Sk y -demo ns . 487 .
8111111. 34 k 375. 483Sliake -clcui lgods , 368Soap, 214504 11111
, 188 "37 .
Sorcery . 475.
Sorrow , 132.
Sosanika. 381.
Soul. 111, 112, 121, 126.141
Soup1n church , 220.
Southern school, 9.
§ pace. 77Sparsa, 110.
Spells , 150 .
Spinoza, 12°
Sraddha, 99.
Srag-dhara, 81
Sramana, 136 .
Sramauera, 136 .
Sravaka (bearer), 136.Sravasti , 135, 161.
Srong~ tsan -
gam-
po,22, 551.
36Sror-a nna,1
Staff 211.
Stars (infl uence of), 450.Statues , 339 .
Stature of my thicalBuddhas , 345.
Sthavira, 171 (sixteen),376
Sto rm ( god), 332tupa. z6°
ty x (Buddh ist), 9"
Su-darsana, 88 .
SadhanaJataka, 551.
Sufl'
eriug (orig in o i ). 133.
Sukhavat i , 127 . 139.
Sumatik i i ti (Tson-k'
a
pa).Sume dha
, 346 .
Smueru. 78 , 398, 400.
Sum-
pa k'
an
po,20 .
Sunday (Bur dh iat), 501.Sung
-Y on , 541,Sun -worship, 13, 127,347Sl
‘
inyata,
Supernatum
Surmounting Buddhas
(on ili iagei ), 338.
fi tra, 159 , 16"
Sntranta. 123, 162.
Suvarnadvipa, 36.
Svas tilta(cross), 30.389.Svayambhunath (stupa).315.
Swan maidens , 55°
Sy llables (my stic ). 142Symbo ls , 341, 387 ; (inhats), 197 .
l91
(powers),
598 I NDEX.
U -me, 349.
LIfinanda, 368 .
l‘
saki, 170.
Uga
asamlmdfi (full ord1nation), 185.
l'
ln‘
is ika, 170 .
Upmsatha(fast day s),178.
l'
ranus , 367 .
Urga, 43, 70 , 240 ,281.
Urgyan-
gya-ts
'
o (Lama),x l1, 45.
Urgyan-
pa (sect).Utai -shan , 279.
L'
tpalfi , 95. k y lographs , 157 .
U ttara (t itle), 28.
Uttarakuru, 80 , 377 .
Uttarasauga, 201.
svara, 414.
"gilihfishika, 123.
'
aipula, 161, 162.
Vairocana Buddha, 15,1271 9
Vairoczfia (Lama), 29 ,
31151111(conne1l), 10,123.
Vaisravam’
r, 84, 368, 370 .
Vaitararni , 92.
Vajra, 15, 25, 27, etc .
Vajra-bhairava, 62, 131,
362.
Vajrzu Arya, 151, 179.
Vajmced ika, 101.
e awjfikkini . 366 .
Vajm -dhzua, 6 1.
. 0
v .
fi ",
J u .
Vafm-dhatu . 144, 145.
\'
aj1'a 144. 145.
Vajra-
pfmi, 13. 86 , 150 ,
'356 . 365.
70 , 7
alu mna, 305.
Yaqui- sw im , 15. 52.
ujla varsi h l , w e orjepjngmo .
\ ajra-
y {1na. 15. 151.
Vajfi putrat: amputra).
377r
akula. 377 b ai l- (hang , 328.
Yandy a(Z' llande l. 171. 11 (Lama), 326 , 333.
Van i~ h ing . 141. 564 . Zang-Kar
, 266 , 283, 278‘
v
fi l'
fl lll . I SO , l03. u fi' 86, 356 1 367 .
Varsha. 3. Z’
l -Je-
pa,.74
Vanma. 307 . Z'
i-\va(mlld deity ). 333.
128 . Z’
ung (spells), 141, 403,
Vasu-mitm . 8. 486 .
Vasupntra, 57 , 69.
Veda (god), 371 (scriptures). 6 .
Vedana, 110 .
Vedanta, 122.
Vedic charms, 401.
Vehicles , 10 , 15.Venuvana, 108 , 161.
Vessantara (taleac ted), 541.
Vestments,194.
V iamed ia, 11.
V icar apostolicusLhasa,
V idarbha, 11.
V ideha, 80, 543.
V ihara 255.V ijfiana, 110 .
V inaya, 60, 159 .
V irg il, 100.
Virtues (practice of), 138.
V irfidhaka, 8 84 , 330.
V iriipaksha, 4, 289.
ions (four), 91.
1sva-hhu, 346 .
va-karma, 313.
lsvantara, 138 ; (Play ),
,5401sva-
pa’
1nl, 350 .
V itaraga, 392.
Volga, 18"
Vo t ive o fl ering s, 133.
Vulcan, 313, 367 . 404 .
Vulture'
s peak , 161.
\Val g od , 89 . 374.
\Valer 509 ;
(holy),
427 .
ay , the true , 133.
\Veamns (mag ical), 483.
\Vee (day s ), 454.
\Vench'
eng princess ,
\Vli)
eel 389(of the Law), 134. 337 ,
390 ; (of Life), 102
\V1do \v'
s unite . 319 .
(unconsc ious), 113.
119.
\Vi110, 5 (oblat lfl lh 5.
‘Vihdom (deifie d), 12, 3 5 ,16 1. 339. 355 zancendcntal), 11,
“14 1-grant ing87 81. 86 . 88, 96 .
(cmv) ,
W itch -women , 366 , 36 9.
W itnes s (al titude), 3313.
1zard-
pr1est s , 24 , 378
30 , 100 , lw ,
‘M M
7 .
“50. 84, 10 1.
\Vorship (objec ts )387 (celebratio ns ), 17 ,420 (feast day 501.
\Vu-tai shan . 279 .
Yah -
yum (conjugal ale-1ties), 129, 362.
Yak (god), 373 (mask
7.
“213531111, 81, 84, 369 ( I n
draas a), 84 , 86 .
Yaksh lni, 369 .
Yama, 86 , 90, 367 .
Yama-mari , 364 ; (heavens), 86.
Yama’
mtaka. 90 , 36°
Yalnarocks , 81.
Yam-dog-ts
'
o (lake), 233.
an-c an-ma ( z Salas
Van-
gag , 448 .
Yantra, 144 , 387 .
Yarlunw , 20 .
{ellowfhat (sec t) 6 1.
'
e-s
'
e -
gon-
po . 1)idag , 96 .
J 3
idalu, 361.
Yoga, 13, 128 , 141.
Yogacarya. 14. 128 , 14“
Yog i, 13, 128 , 14 1.
Yong -
grub
Y on -tan,2 2 °
Yul-k'
or-rung , 84 .
Y um, 129, 163, 36Ynn -drung , 389 .
Yunnan , 254.