122 BULLETIN 148, UNITED STATES NATIONAL MUSEUM 



native religion of Japan, into its system, transforming the principal 

 deities of the Shintos (the Kami or spirits) into manifestations of 

 Buddha and Buddhist saints, and thus became the popular religion 

 of Japan. 



Buddhism soon after its establishment in Japan divided up into 

 many sects or schools. At present there are counted six principal 

 sects of Japanese Buddhism — Ten-dai, Hokke-shu, Zen-shu, Shin-gon, 

 Shin-shu, and Jodo-shu — and in addition to these the Ryobu, an 

 amalgamation of Buddhism and Shintoism. 



Buddhism is supposed to have first entered Tibet from Nepal in 

 the fourth century A. D. But it was only in the seventh century 

 under the patronage of King Srongtsan-Gambo that it took root in 

 the country and became its established religion. It was already on 

 its arrival in Tibet penetrated with many beliefs and rites of Hindu- 

 ism and was still more corrupted by assimilating many elements of 

 the native religion, called Bon, which probably was some kind of 

 demonism and Shamanism. In the fifteenth century the monk 

 Tsong-khapa undertook a reform of the Buddhism of Tibet to free it 

 from its superstitions and abuses; but his efforts seem to have had 

 little success or duration. The Tibetan Buddhism is a mixture of 

 Hindu polytheism and mysticism and native demonolatry and sor- 

 cery. The genuine Buddhist doctrines as taught by Gautama 

 Buddha play a little part in it. It has worked out an elaborate ritual 

 with tonsured priests, processions, masses, holy water, incense, rosa- 

 ries, confession, exorcism, and so forth, and by means of its powerful 

 hierarchy it contrived to gain also political supremacy of the country. 

 It developed into a hierarchical monarchy under the suzerainty of 

 China. At the head of this church-state stands the Dalai Lama as 

 abbot of the monastery of Gedum Dubpa near Lhasa, the capital and 

 holy city ("God's place") of Tibet. Next to him in dignity is the 

 Panchen Lama, head of the monastery of Tashi Lhunpo, which is 

 situated about 70 miles west of Lhasa, to the right of the river Brah- 

 maputra.^* These dignitaries, the first of whom has always held the 

 highest rank in the Tibetan hierarchy, are believed to be incarnations 

 of the Dhyani-Bodhisattva Avalokitesvara (Cenresi), the special 

 patron and protector of Tibet, and of the Dhyani-Buddha Amitabha 

 (Odpadmed or Ts'e-pa-med), respectively. On the death of the 

 temporary incarnation of the Bodhisattva, that is, of the Dalai Lama, 

 the spirit of the latter passes over to a child, the identity of whom 

 being decided by divination. But also the abbots of the greater 

 monasteries (chutuktus) are looked upon as incarnations of Bodhisatt- 



2< The title dalai, meaning "vast," literally, "ocean," was given to the grand lama of Lhasa by the 

 Mongol prince Gusri Khan of Koko-Nor, who in 1640 A. D. conquered Tibet and made a present of it to 

 the grand lama. The Tibetans called the Lhasa grand lama Gylawa Rinpoche, "the gem of majesty" or 

 "victory." The Tashi Lhunpo grand lamas are entitled Panchen Rinpoche, "the precious great doctor," 

 or "great gem of learning," or Qyalgon Rinpoche, "the precious lordly victor." See L. A. Waddell the 

 Buddhism in Tibet, London, 1895, pp. 227 and 235. 



