It is a question whether the spiritual supremacy of the Tibetan Grand Lāma has ever been acknowledged in Nepāl proper. But, according to some, the Dalai Lāma formerly had a legate or representative in the largest and oldest Buddhistic temple of Khatmandu—the temple of Svayambhu-nāth, who is here at once Ādi-Buddha and Ṡiva. The Dalai Lāma also claimed the ownership of this temple, which, he maintained, had been dependent on him from the earliest times. But it is certain that, even if the Tibetan Legate ever possessed the authority arrogated by him, he was compelled by the Gorkhas to abandon his claims. Nevertheless the Tibetan tribes now in Nepāl still adhere to Buddhism. The same may be said of the Newars, who are the original possessors of the great valley of Nepāl. They profess a kind of Buddhism, though they reject the Lāmas, and have priests of their own, whom they call Bandya (see [note p. 263]).
With regard to Bhutān (capital town Punakha) it is said to have become Buddhist about 350 years ago. Its spiritual ruler and incarnated saint is called Dharma-rāja (or Lāma Rinpoche). He belongs to the Red-cap school, and calls himself Chief of all the monks of the Dugpa sect. His subordination to the Dalai Lāma is little more than nominal. The temporal Governor is called Depa-rāja (Deb-rāja).
The following titles engraved on the Dharma-rāja’s seal of office will give some idea of his pretensions:—
‘I am the Chief of the realm. Defender of the Faith. Equal to Sarasvatī in learning. Chief of all the Buddhas. Head-expounder of the Ṡāstras. Caster out of devils. Most learned in the holy Laws. An Avatār of God. Absolver of sins. Head of the best of all religions.’ (See Dr. Wright’s Nepāl.)
It is said that there are about 10,000 monks, and about 50,000 Buddhist lay families in Bhutān. Many of the monks do not live in monasteries, but hold offices under the Government.
Next, as to Sikkim—of which Dārjīling, now the Sanitarium of the Bengal Government, once formed a part. This is a small boundary country between Bhutān and Nepāl. It seems to have adopted Buddhism about the same time as Bhutān, or perhaps a century earlier. The Lāmas there belong to the Dugpa Red sect ([p. 268]). The aborigines, called Lepchas, though they venerate the Lāmas, are really only half Buddhists; and their priests, called Bijna (Bhikshu?) beggars, are half devil-exorcists. The oldest temple is that of Pemyangchi (see [p. 432]). Next come the important monasteries of Tassiding, Changachelling, Raklang, and Tamlung (one residence of the Rāja, the other being at Chumbi in Tibetan territory). There is also one near Dārjīling.
We ought finally to advert briefly to China and Japan. It is noteworthy that next in rank to the Mongolian Grand Lāma comes the Head Lāma of the great monastery of Peking, who represents Lāmism in that country. Koeppen informs us that in China, for at least six centuries, there have been two classes of Buddhist monks side by side, viz. first, the Ho-shang ([p. 92]) or Chinese monks, who had become naturalized in the year 65 after Christ; and, secondly, the Lāmas. These two schools are not distinguished so much by difference of doctrine and discipline, as by the position they hold in the empire. The Ho-shang are little more than separate fraternities of monks, tolerated by the State. They have no hierarchical organization, and no bishops, but each monastery stands independently, and has no superior except its own Abbot.
On the other hand, the Lāmas constitute in China a public organized society, acknowledged to a great extent and supported by the State, and possessing certain spiritual and temporal rights over particular districts. It is said, however, that the Lāmistic hierarchy in China is subordinated to the Government Committee for foreign affairs.
It is further stated that three great monasteries situated in or near Peking are exclusively reserved for the Tibetan and Mongolian Lāmas, and that of the three Lāmas who preside over these the chief is the before-mentioned representative of Lāmism at the Government Court ([p. 295]).
In China proper, within the eighteen Provinces, the number of the Lāma monasteries is said to be small, and these are generally to be found in the Provinces nearest to Tibet and Mongolia.