New

sects arose, and scholarly Lamas taught and translated the Buddhist canon and its commentaries. Under Tsong-khapa however, about 1400 a.c., they became le ascetik, and more ritualistic, being then known as Ge-lug-pa (“yellow caps)”, and having been ever since the dominant sect. The older school (“red caps”) kept to the old ways, teaching Ter-ma, or “hidden revelations” of the “great Guru” (or teacher), said to have been discovered in caves to the number of 30 books. The Ter-tu (“revealer”) Lamas, who probably composed the Ter-ma, profe ed to be re-incarnations of this Guru’s 25 disciples, and said that there were 108 Ter-mas in all, treating of Bon-pa, and other demoniacal Lama rites. Their various sects, in time, each adopted some special image in their temples to the deified founder whom they acknowledged, while the “yellow caps” also set up images of Tsong-kha-pa. These latter were bidden to observe the 235 rules of the Vinaya discipline, and were known in time as Dul-wa Lamas, who wore patched yellow _ robes, and carried the begging bowl (called Zla-gam or “moon symbol”), with a prayer carpet. Besides these, and the “red caps ” (or older sect), the Bon-pa Lamas—who are stil] earlier—wear black caps. The “yellow caps” call Adi-Buddha the Dorje-dhara, or “holder of the mace” (see Dor-jé), but their tutelary Buddha is Vajra-Bhairava, which is the old name of a fierce form of Siva. They claim to po e inspiration from Maitreya (the future Buddha) through their founder Atisha. In 1640 the Dalai-Lama obtained temporal as well as spiritual power under the Chinese emperor, and the fifth of these had his royal palace on the steep hill of Potala, above Lhasa. He was regarded as the incarnation of Avalokita (the god who “looks down” in mercy), otherwise Kwan-yon in Chinese, Before this dread judge, at Potala, all must appear after death.