DORJECHANG.-DORJESEMPA.

53

above all." One of these two divine persons is addressed in such ceremonies as are believed to grant success to undertakings, and the belief in the absolute necessity of their assistance is so positive that a Lama told my brother that "a ceremony which does not include an address to Dorjesempa (Vajrasattva) is similar in efficacy to a bird which, with its wings cut, tries to fly."1

With reference to the representations of these divine persons in drawings I am able to add the following details.

A picture on canvas received by Adolphe from Thóling, in Gnári Khórsum, represents Vajrasattva with rosy complexion, holding the Dorje in his right hand and a bell in his left; the latter, in Tibetan called Drilbu, is identical in shape with those used in sacred choral songs to mark the pauses. Vajrasattva is surrounded by various groups of gods representing protectors of men against evil spirits.-Amitabha is represented in all the images I have examined, with a vivid red complexion; in a very nicety executed picture from Mángnang in Gnári Khórsum were subjoined beneath the seat the seven precious things, in Tibetan called Rinchen na dun. They are:-Khorlo (Sanskr. Chakra), "the wheel;" Norbu (Sanskr. Mani), "the precious stone;" Tsunpo, "the royal consort;" Lonpo, "the best treasurer;" Tachog, "the

A very powerful prayer is that which concludes the address to the Buddhas of confession, see Plates V et seq.-The fact of the frequent imploration of the Dhyani Buddhas shows that the Tibetan Buddhists differ in this point from those of Nepál, who believe the Dhyani Buddhas to be absolutely inactive.

best horse;" Langpo, "the elephant;" Maglon, "the best leader."1

II. Worldly notions or phenomena dare not be selected for contemplation; but from assiduous meditation in which any religious object is analysed (Zhine lhagthong, Sankr. Vipasyana), man acquires new faculties, provided he most earnestly concentrates his thoughts upon one object. Such a state of calmness and tranquillity, in Sanskrit Samatha, occasions, however, great trouble, and it is considered as not at all easy to concentrate the mind, this requiring long practice; but if man has once succeeded, aided by preparatory exercises,' in bringing himself to meditate with unmoved mind upon the deepest religious abstractions in the four degrees of meditation, Dhyana (in Tibetan Samtan), he finally arrives at entire imperturbability, Samāpatti (in Tibetan, Nyompa), which has also four gradations. First of all, a perfect absence of all idea of individuality is the result; then secrets and powers hitherto concealed to him become at once unveiled, and he has now entered "the path of seeing," Thonglam; by continued, uninterrupted meditation on the four truths, his mind becomes supernaturally pure, and gradually rises to the most perfect states, called the Top, Tsemo (in Sanskrit Mūrdhan), patience, Zodpa (in Sanskrit Kshanti), and the supreme in the world (in Sanskrit Lokottaradharma).3—

1 Compare about them I. J. Schmidt, "Ssanang Ssetsen," p. 471.

2 A Tibetan mode of keeping the thoughts together, shall be noticed in Chapter XV.

3 See Burnouf, "Le Lotus," pp. 348, 800. Hardy, "Eastern Monachism," p. 270. Wassiljew, "Der Buddhismus," p. 149.

This dogma is in decided contradiction to the Mahāyāna principle that the meditation on any object whatever keeps man back from arriving at the highest degree of perfection.1

III. The recital of mystical words and sentences, the Dhāranis (Tib. Zung), bestows upon man every kind of bliss and obtains for him the assistance of the Buddhas and Bodhisattvas. These Dharanīs have been decidedly adopted from the generally felt want of incantations as remedies against fear of danger, though the Buddhists believe them to have been delivered by Sakyamuni, or by those Buddhas, Bodhisattvas, and gods over whom Dharanis are supposed to exercise an influence. The number of the formulæ taught by these gods is described in the sacred books as enormous, and each is considered as equally efficacious. But Wassiljew is of opinion that the great number alluded to most likely is to be referred to so many verses (Gāthās) or even single words of the treatises which describe their powers and the ceremonies in the performance of which they are recited. These formulæ are either short sentences or even only a few words, as e. g. the names and the epithets of the Buddhas and Bodhisattvas. There are some Dharanis which are equal to the practise of the Pāramitās, others subdue gods and genii, or call for Buddhas and Bōdhisattvas; some impart longevity or accomplish every wish; others cure diseases, &c. It is even assumed, that by a mere

193.

1 See p. 36.

2 Compare Burnouf, "Introduction," pp. 522-74. Wassiljew, 1. c., pp. 153,

uttering of the letters of which the Dharani is composed— nay even by their aspect alone-power may be gained over those beings of which they treat, or for such purposes for which they are supposed to grant help.

They dare not be altered when recited or written, as each letter has its own magical power, and it is owing to this belief that they have not been translated into Tibetan, and that the Tibetan alphabet has been adapted to the exact rendering of every Sanskrit letter.1

The magical influence of words is deduced from the unreality of all existing objects: all existence being but ideal, the name is just as much as the object itself; consequently, if a man holds sway over a word expressive of anything, he also disposes of the thing itself. The same influence is also attributed to conventional signs formed by a certain placing of the fingers, Chakja, in Sanskrit Mudrā. All objects being identical with reference to their nature, signs which symbolize the attributes of a god produce the same effect as words and offerings.

IV. The reciting of Dharanis, if combined with the practise of magical rites and supported by morality and contemplation, leads to superhuman faculties (in Sanskrit Siddhi)-nay, even to the union with the deity. This is a doctrine which, in all probabilitity, has

1 The Sanskrit names of the Buddhas and Bodhisattvas have been, however, translated into Tibetan, but these names are rendered as literally as possible. I quote as examples Amitabha and Odpagmed; Manjusri and Jamjang; Avalokita and Chenresi; Vajrasattva and Dorjesempa; Vajradhara and Dorjechang.-For the alphabetical scheme of the Sanskrit language when written with Tibetan characters see Csoma's Grammar, p. 20.

grown up very recently. The compendious books Tantra treat of this dogma and say, that by magical arts either worldly purposes can be attained, as longevity and riches, or also religious ones, as dominion over malignant spirits, the aid of a Buddha or Bodhisattva, or the removal by him of any doubt or uncertainty with regard to any of the dogmas. But the chief aim is to obtain final emancipation from metempsychosis, and acquire re-birth in Amitabha's celestial mansion, which latter, by means of such magical ceremonies, can be obtained already in one existence, instead of being the reward of uninterrupted privations in an unlimited series of existences.1

1 The observances in connexion with such magical arts, and the description of magical rites, &c., is given in Chapter XV.