1882.] 
Buddhist Schools in Tibet. 
127 
Sakya Sect. 
This sect derives its name from the name of the place of its origin. 
It is an offshoot of the 5Kah-5rgyu^ pa sect in a reformed state. 
The tutelary deities, generally invoked by the followers of this sect, 
are Kye-rdorje (He Vajra), Phyagna ADorje (Yajra Pani) &c. 
That rotatory existence and emancipation from it are inseparable, is 
its chief theory. Leading instructions are taken from the works called 
^Ser-ckhos-5Chuyvsum. The Lamas of this sect are tolerably learned in 
sacred literature. The ancient monks of this sect are said to have 
obtained sainthood by propitiating the fairy Naro-??ikhah sphyo^ma. The 
monks in general are known to be little strict in the observance of the laws 
of Dulva. They drink, and mix and live with women. 
Gelugpa School. 
This is at present the dominant school of the Buddhists in Tibet. It 
was founded by the celebrated reformer Tsohkhapa and obtained great 
diffusion under his chief disciples, one hundred and fifty in number, among 
whom the Regent Darma Rinchhen, the sage Gelegpalssan, Gedundub, &c., 
were most eminent. Tsohkhapa found that by the eccentricities of the 
Tantrik (Ninma), Buddhism in Tibet had greatly degenerated, so much 
so that it could hardly claim the name of Buddhism at all. Its divergence 
from the tenets of Buddha was too wide to enable any student of Buddhism 
to reconcile it with any sort of Buddhism that then prevailed in the north. 
W ith great pains he succeeded in organizing a reformation which struck 
the older schools by the root. His works on the different branches of the 
sacred literature were in accordance with the Kahgyur and Tanyur. 
The Lamas and monks of his school were very accomplished in 
tenets, the observance of ceremonies and the science of meditation. Their 
moral discipline, behaviour and attention to study were exemplary. They 
were also experts in argumentative philosophy. Under Tsonkhapa’s 
direction they made new annotations on the important portions of Kahgyur 
and Tanyur and the various works on Tantras. The great monasteries 
of Tibet, Sera dapunj, Guhdan Tashilhumpo, and those of Kham, Amdo- 
Mongolia and China, altogether numbering more than one thousand, adopted 
the reformed creed. Under his disciples and their disciples within a few 
years, more than 10,000 monasteries adopted the reformed tenets. The 
largest of these monasteries contained 10,000 monks, the smallest respect¬ 
able ones not less than 800. In these Gelugpa monasteries, the study of 
Tantras, Mantras, Kalaehakra, medicine, &c. was greatly encouraged. 
The Gelugpa religious ceremonies were conducted according to the prescrib¬ 
ed directions of the sacred books. Such extraordinary success as attended 
