From A.D. 971 dates the revival of Buddhism, or the second general effort to propagate this religion in Tlii- bet, under Bilamgur Tsan, who rebuilt eight temples, and under whom the priests who had tied the country returned, and fresh accessions were made from the priest- hood of India. Among those from India came in A.D. 1041 the celebrated priest Atisha. In the 12th or 13th century the modification of Buddhism known as the Tantrika mysticism was introduced. Considerat \j later a great impetus was given to Buddhism by the cele- brated reformer Tsonkhapa (born A.D. 1357), who en- deavored, about the opening of the 15th century, to unite the dialectical and mystical schools, and to put an end to the tricks, pretended miracles, and other corruptions of the priesthood. He published new works on relig- ion ; but, so far as regards the marked similarity be- tween the ceremonial of the Chinese Buddhists and some Christian sects, Schlagintweit says that " we are not yet able to decide the question as to how far Buddh- ism may have borrowed from Christianity, but the rites of the Buddhists enumerated by the French missionary (Hue) can for the most jiart cither be traced back to institutions peculiar to Buddhism, or they have sprung up in periods posterior to Tsonkhapa" (q. v.).
Sects. — According to Schlagintweit, there was no di- vision of Lamaism into sects previous to the 11th cen- tury. Subsequently, however, there arose numerous subdivisions of the people, nine of which still exist, which are reputed orthodox, though there is not much known about them. In distinction from the other sects which Tsonkhapa labored energetically to supersede, he ordered his disciples to wear a j'ellow dress instead of red, the color of the older religionists, and, to make the distinction still greater, he provided a peculiar pattern for a cap, also to be made of yellow cloth.
1. The eldest of the primitive sects is the Ni/igmajia. The lamas of Bhutan and Ladak belong to this sect, and they adhere to ancient rites, ceremonies, and usages such as obtained among the earliest Chinese priests. They acknowledge some sacred books not included in the Kanjur or Tanjur hereinafter mentioned. 2. Anoth- er ancient sect is the Urgj/enpa. or the disciples of Ur- gyen, who differ from the first in their worship of Ami- tabha as Padma Sambliava, 3. A sect founded l)v Brom- ston (born A.D. 1002) observe only "prcceiits" and not " transcendental wisdom." This sect wear a red dress. 4. The Sakgajja, whose particular tenets are not known,
LAMAISM
200
LAMAISM
but who wear a rod dress also. 5. The Gelulyn CGal- danpa or (Jcldaiiiiia) adlicre to the doctrines of Tson- khapa, and this sect is now the most numerous in Thibet. G. The Kurr/yiitpa, leave Prfijna Parimita, resting in their observance of tlie Aphorisms (Sutras) and in the '•suc- cession of precepts." 7. The Kurmapa, and, 8. Brilantg- pa, are not much known. 9. The Brugpa (Dujip or Dad Uuypa) have a particular worship of the thunderbolt (Dorge ) which fell from heaven in Eastern Thibet. This sect observe the Tantrika mysticism.
In addition to the above there is the"Z)0)i" religion, the followers of which are called Bonpas. They own many wealthy monasteries. They are probably the de- scendants of those who did not originally accept Buddh- ism, but preserved the ancient rites and superstitions of the country.
Sacred Books. — Lamaism has a voluminous sacred lit- erature. Originally it consisted almost wholl}' of trans- lations, but after this it developed rapidly an indigenous element, especially after the 14th century, under the im- pulse given to it by Tsonkhapa. The commentaries on the sacred text are frequently in the vernacular. But the great works are a compilation of Sanskrit translators, containing sacred and profane publications of different jieriods. These are respectively translations of " the commandments" and of the doctrines of Sakyamuni, in which are embraced philosophy, logic, rhetoric, and Sans- krit grammar. The principal of these translations date from about the 9th century. Minor ones are probably of later origin, but the modern arrangement of the works is probably not older than the present centur}% These collections v.ere printed in 17-28-46, by order of the re- gent of Lhassa, and are now printed at many of the monasteries. They are entitled ''A'a;?/;//- and Tciiijur;" according to IMliller, the proper spelhng is Bkah-hf/yur and Bstan-/if/i/ur.
"The Kanjur consists of the following sections: 1. Duh-a (Sanscrit, Vinat/a), or discipline ; 2. Sher-phjin (Sans. Frajnapdrumitd), or philosophy and metaphyics ; 3. Phuh'hhen (Sans. Buddhavata Sangha), or the doc- trine of the Buddhas, their incarnations, etc. ; 4. dKon brTser/ss (Sans. Ratnukutu), or the collection of precious things ; 5. niDo ssDe (Sans. Sutrantra), or the collection of Sutras ; 6. Mjang dass (Sans. Nirvana^, or the libera- tion from wordily pains; 7. rGjud (Sans. Taiitras}, or in- cantations, etc." (Chambers). There are many editions of the Kanjur, varying from 100 to 108 volumes folio. It embraces 108;j distinct works. INIassive as this code is, editions of it have been printed at Pekin, Lhassa, and other places. T'hese have been sold for sums ranging as high as £600, or, when rnen deal in kine, for 7000 oxen. A most valuable analysis of this immense Bible is given in the Asiatic Researches, vol. xx, by Alexan- der Csomii lie Koriis, a Hungarian who made his way to Thibet on foot for other purposes, but became an en- thusiastic student of the Thibetan Scriptures.