1882.] 
Sarat Cbanclra Das —Contributions on Tibet. 
5 
duced bj him was called Panchhen Domgyun. In the same manner 
that introduced by Lachhen of Amdo was called Lachhen Domgyun. 
By persecution the enemies of Buddhism had only succeeded in putting 
down the external observances and ritual of the clergy, while the real 
Dharma and moral discipline continued to be secretly practised under adverse 
circumstances. The basis of Buddha Dharma being Vinaya or moral dis¬ 
cipline, the system of Dom-gyun is only necessary as an external observance. 
3. GllOWTH OF VARIOUS DOGMATIC SCHOOLS. 
Thus by the mercy of the victor (Jina) and his spiritual sons (Bodhi- 
satvas), by the kindness of Dharma Bajas and Panditas and Lochavas, and by 
the moral merits of the people in the Himavat country, the Buddhist religion 
progressed more and more, so as to branch out into numerous different sects as 
the result of its extraordinary growth. These, like the eighteen divisions of the 
Vaibkaskika school of ancient India, were designated after the names of their 
respective teachers and places of origin. Some of the Tibetan Lamas 
who had derived their religious knowledge from Indian Pandits, feeling great 
veneration for the theories themselves, named their respective sects after them. 
They did not follow the Indian patriarchs in their nomenclature, for all 
the Indian Buddhist schools were designated after the general sense 
of their philosophies. For instance: the Sakya-pa, Jonan-pa, Shah-pa 
and Diguh-pa sects of Tibet were designated after the names of the localities 
where they were taught and originated : the Karmapa and Bulug-pa 
sects, after the names of their respective teachers : the Kahdampa, Dsog- 
chhen-pa, Chhyag-chhen-pa, and Shi-chye-pa sects after their respective 
rituals or external Kriya. 
All the various Buddhist sects of Tibet are classed under two 
schools: 
(1) The Ancient school. 
(2) The Gelug-pa or Deformed school. 
The ancient school includes seven sects, viz., Nih-ma-pa, Kah¬ 
dampa, Kah-gyu-pa, Shi-chye-pa, Sakyapa, Jonanpa and Ni-tshe-pa. 23 
In the ancient school there are two general divisions. The earlier 
£finma-pa and the later Ninmapa called Sarmapa. It has been 
asserted by Tibetan historians and philosophers that the difference between 
the earlier Nm-mapa and the Sarmapa exists in the Tantras. In the 
Sutras there is no doctrinal difference. In the earlier and later jjeriods 
of Buddhism there were certain dogmatic differences in the Sutras, which 
justified the distinction. All the Tantras that were translated into 
Tibetan prior to Pandit Smriti’s advent, are designated by the name of 
22 (1) rNm-ma-pa, (2) bKah-^dams-pa, (3) £Kah-£rGyud-pa, (4) Ski-kye^-pa, 
(5) Sa-skya-pa, (G) Jonan-pa, (7) Ni-tske-pa. 
