Buddhism in Thibet, as elsewhere, accepts the doc- trine of me/emjjsychosis. The forms under which any living beings may be reborn are sixfold, enumerated previously as among the inferior objects of worship. Good works involve rebirth, just as bad ones do. Shinje, " the Lord of the Dead," determines the end of life and the form of the rebirth. He has a wonderful mirror, which reflects the good and bad actions of men, and a balance in which to weigh them. When being in any one form must cease, he sends his servants to bring the soul before him for the announcement of the form it shall next assume. If the servant bring the wrong per- son the mirror shows it, and the soul is dismissed.
The olyect of rebirth being the expiation of sins, atonement for them may lessen these if made in this life, as will also the subduing of evil desires, the prac- tice of virtue, and confession. The Mahayana school says that confession confers entire absolution from sins. So also Thibetan Buddhism now considers it. Confes- sion, however, includes repentance and promises of amendment. Various ceremonies accompany the avow- al. Consecrated water must be used, which, however, can only be rendered fit by the priests by a ceremony called Tvisol, or "Entreaties for ablution." Abstinence from food and recitation of prayers are also observed, but the commonest form is that of a simple address to the gods. The confessors who deliver from sins are generally Buildhas who preceded Sakyamimi, or holy spirits equal in power to Buddhas. There are tliirty- five of these eminent in tliis work, known as the "thirty- five Buddhas of Confession," beautifully colored images of ?i'hom are found in the monasteries, and to whom prayers are made in the Thibetan liturgy.
Kegarding the future abode of the blessed, Lamaism differs from other Buddliism. Nirvana (annihilation) is not carefully pointed out, and the sacred books say it is impossible to define its attributes an(i properties. But to those fading to olitaiu Nirvana, or unconscious existence, the next best state that can be offered is Suk-
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harali, entrance upon -which exempts Irom rebirth, but not from absi)hite existence. Thibetans do not now •generally distinguish between the two, the great stress being laid on tlic deliverance from rebirth. This region is located towards the west, in a large lake, the surface of which is covered with lotus-Howers of rare perfume, and of red and white color. Devotion is kindled by birds of l\aradise, food and clothing being had for the wishing. Human forms may be assumed and laid aside at ])lcasure. These are on their way to be Bud<lhas.
Priesthood. — The first organization of the Thiljotan clergy dates from A.D. 72G-78t), and the present hierar- chical system from about the loth century. In A.D. 1-117 the Lama Tsonkhapa found'ed the Golden IMonas- tery, but the Dalai Lama at Lhassa and the Panchen Kinpoche, both credited with divine origin, gained greater influence than that of Golden. The Dalai La- ma (Grand Lama) is an incarnation of the '■ Dhyani Eodhisattwa" Chenrisi, who becomes reincorporated by a beam of light which leaves him and enters the person selected for the descent. The " Panchen," on the other liand, are incorporations of the father of Chenrisi, who was named Amitabha. The first to assume the title of " His precious Majesty," and the first Dalai Lama, was Gedun Grub (1389-1473). With the fifth Dalai Lama the temporal government was extended over all Thibet. These Dalai Lamas are elected by the priests, but since A.D. 1792 these elections have been greatly influenced
Figure of the Dalai Lama.
hv the Chinese government at Pekin. Next below (he Dalai Lamas are the superiors of monasteries, called Khaiipos. They are appointed by the Dalai Lamas for a term of three or six years, and some of them are con- sidered to be incarnations. The third in grade are the superintendents of choral songs and the music of the divine services, and are termed Budzad. Next succeed- ing are the Gehkoi, who are elected bj' the monks to maintain order; below the Gebkoi are the oiio/.'. The sixth in order is the Lama, a title which literally per- tains oidy to '• su|ierior" priests, but, by courtesy, is now applied to all IJuddhist jiriests. The Tsihhan are astrol- ogers, who marry, are fortune-tellers, conjure evil spirits, etc. Tlieir instruments are an arrow and triangle.
In the organization of the orders there is a code of some two hundred and fifty rulers. Celibacy and pov- erty have had much to do in the formation of the char- acter of the priesthood. The vow to lead a life of celi- bacy is rarely revoked. "While the priests personally must continue poor, the monasteries may be wealthy, and they actually have great revenues. Living on alms, most is collected about harvest time. Fees from funer- als, marriages, illness, etc., are among their resources. The property of the monasteries is free from taxation.
The elder son generally becomes a lama. lu 1855 the total number of lamas, as estimated in the Jienyal Societij Journal, was 18,5U0, in twelve monasteries of Eastern Thibet. In Western Thibet Cunningham esti- mates one to every thirteen laymen, while in Spiti they number one to seven of the population.
These priests till the gardens attached to the monas- teries, revolve prayer cylinders, carve blocks, anrl ]iaint. They are often illiterate, and, though most of them know how to read and write, they do not care to accpiire knowl- edge. Their dress and caps are of double felt, with charms between the folds, or they wear large straw hats. The head lama's cap is generally low and conical, though some are hexagonal, and others like a mitre. Thej- wear also a gown, which reaches to the calves of their legs; this has a slender girdle and an upright collar. They wear also trowsers, and boots of stiff felt. They carry rosaries containing 108 beads, made of wood, pebliles, or bones. Their amidet boxes contain images of deities, relics, and objects dreaded by evil spirits.