Page:The American Cyclopædia (1879) Volume X.djvu/122

 116 LAMAISM bTsong-Kha-pa. At the head are two lamas of equal sanctity, who consecrate each other. The one is called dalai lama, dalai being a Mongol word signifying " ocean." In the Thi- betan language dalai is rGya-mThso, but the Mongol word is generally used. He resides at Potala near Lassa. The other is called pan- tchhen lama, pan-tchhen signifying great-teach- er-jewel, but used very much as our words "right reverend." He is also called tesho lama and bogdo lama, especially in Europe. He resides at bKra-Shiss-Lhun-po, near gShiss Ka rTse or Dzigartchi. Both lamas have many other titles, the chief of which are rin-po- tchhe, precious jewel, and rGyal-po, king. Al- though in theory the two lamas are in all re- spects equal, yet the dalai lama presides over a far greater territory and his influence is much greater than that of the bogdo lama. Their followers believe that these two lamas never really die. When the body of one of them perishes, he immediately becomes incarnate in some boy of four or five years, who must be found by the lamas next in dignity to the two highest, under the direction of the surviving grand lama, and taken under their care to be educated for his high office. Many solemn forms' are gone through with, and the child when found is subjected to many tests to de- termine whether he is the real incarnation of the departed lama. As a matter of fact, how- ever, at the present day the choice always falls upon some one satisfactory to the emperor of China. The dalai lamas are supposed to be the successive incarnations of Avalokitesvara, a boddhisattva, and the patron saint of Thibet, while the bogdo lamas are regarded as incarna- tions of the great reformer bTsong-Kha-pa, himself, according to the prevailing opinion, an incarnation of the boddhisattva Amitabha. Jo-bo-Atisha and Brom-bakshi are considered the prototypes of the double lama papacy. The next in rank to the two grand lamas are the khutuktus or vicars, who may be compared to the cardinals and archbishops of the Catho- lic church. Of these there are from seven to ten, though some authorities place the number much higher. They represent the authority of the dalai lama in the different provinces, and almost all the civil power is also in t/heir hands. They are khubilghans, or incarnations of for- mer saints, and share with the grand lamas the right to the title rin-po-tchhe or precious jewel. Women sometimes attain to this rank. The third class is composed of those who are called simply khubilghans or incarnates. This is a Mongol word, but much more generally used than byangtchhab, the corresponding Thibetan name, and a translation of the Sanskrit loddU- sattoa. Their number is very great. They are at the head of a large proportion of the mon- asteries, and fill other important offices. The two grand lamas, the khutuktus, and the khu- bilghans constitute that portion of the hier- archy to whom, as being the incarnations of former existing saints, a peculiar sanctity is attached. They are principally taken from privileged families, and political considerations have more or less influence in their selection. The second great division of the hierarchy is composed of four classes, which in ascending order are as follows: 1, the genyen (virtue- nourished) or novice, who is generally from 7 to 15 years old ; 2, the getml, or deacon, gen- erally from 15 to 20 years old ; 3, the gelong (virtue-beggar), or fully consecrated monk or priest, who must be over 20 years old ; 4, the khanpo or teacher, master. The last are the abbots of the great monasteries, and often one khanpo has several smaller monasteries under his supervision. The third and last great di- vision constitutes what may be called the academical or theological order. It is com- posed of : 1, the kabtehee, master, those who have given evidence in a public examination of their acquaintance with the ten most im- portant books of the lamaistic religion ; 2, the rabjampa, the overflowing, those who in a public discussion have shown their knowledge of the whole body of religious learning, and who are authorized to give instruction in the law, and are connected with those monasteries to which high schools are attached. There are two other learned degrees, which are con- ferred by the grand lamas only on persons who have distinguished themselves by extra- ordinary learning : the tchoiji or law -prince, and the pandita, which, as denoting the high- est possible attainments, is very rare. In no part of the world do the religious orders con- stitute so large a proportion of the population as in those countries where Lamaism is the prevailing faith. There are many vagabond or begging lamas, and a few hermits who live in caves. With these exceptions all lamas are monks or nuns, and are vowed to celibacy. The female lamas are called sisters-in-law, venerable aunts, &c., and are divided into classes corresponding to those of the male la- mas. In Mongolia the lamas are estimated at one eighth of the whole population. The chief lama, or gegen khutuktu, is considered equal in rank to the two grand lamas of Thibet. He resides at TJrga, on the road from Peking to Kiakhta, with about 20,000 monks and 30,000 families of slaves. In Thibet the great me- tropolis of Lamaism is Lassa, in which city and its neighborhood are 30 great lamaseries. The chief of these are Potala (Buddha's mount), the residence of the dalai lama and occupied by about 10,000 lamas ; Sse-ra (golden), with 15,000 lamas; 'Brass-ssPungss (branch-heap), with a Mongolic school, 300 ' sorcerers, and 15,000 lamas ; and dGa' IDan (joy of heaven), with 8,000 lamas. The two last named were founded by the great reformer bTsong-Kha-pa. These are not exceptional cases, but are speci^ mens of hundreds of others which are scafc tered throughout central Asia. To several of them printing offices are attached. This vast horde of priests and monks are supported part- ly by their own labor, partly by the revenues