Buddhism, in Its Connexion with Brahmanism and Hinduism, and in Its Contrast with Christianity

by Sir Monier Monier-Williams

Passing to Northern Buddhist countries, we find that the temples are generally simple, and not to be compared with the grand pagodas of Burma.

For example, at Tassiding in Sikkim, Sir Richard Temple (Journal, ii. 204) found that the two principal temples were chapel-like structures with ‘overshadowing umbrella-shaped roofs, thatched with split bamboos.’ The walls were of rough stone, the upper half being painted red. The interiors, which were dimly lighted, had two stories, the walls being covered with coloured frescoes illustrating the punishments in the various hells, ‘some of which would be suitable for illustrations of Dante’s Inferno.’ The ends opposite to the entrance were filled with images. In other parts of the chapels were praying-machines, and on shelves the remnants of a library of sacred Buddhist manuscripts. Sir Richard attended a religious service in one of these chapels, which consisted of a series of chants and invocations to a female demon called Tanma, represented by a hideous lay figure dressed in robes. According to tradition, it was the malevolent action of the twelve Tanmas in bringing pestilences on the Tibetans, that led them to send for Padma-sambhava, who introduced the debased Buddhism subsequently prevalent in Tibet (Note by Capt. R. C. Temple).

According to Dr. Schlagintweit (p. 189) and Koeppen the generality of temples in Mongolia and Tibet consist of one large square or rectangular room, with an entrance-hall or vestibule, which in Mongolia looks to the south and in Tibet to the east. ‘The inside surface is whitewashed or covered with a kind of plaster,’ and decorated with paintings representing episodes taken from the life of the Buddhas, or with pictures of gods and goddesses of terrible aspect. Generally images of the four great kings are placed here as guardians of the sanctuary ([p. 206] of this volume). Sometimes there are side chambers, which may be compared to transepts, and give the building the form of a cross. These chambers often have shelves for the sacred books, wrapped in silk. In the corners are tables for images of the deities, religious dresses, musical instruments, etc. Other articles required for the daily service are hung up on wooden pegs along the walls. Benches for the Lāmas are placed in the hall of the temple.

The altar at the further extremity rises in steps made of wood, beautifully carved and richly ornamented. Upon these are arranged images of the Buddhas and Bodhi-sattvas, and especially the chief idol representing Gautama Buddha in some of his forms and attitudes. Here also are vessels for offerings, bells, Dorjes ([p. 323]), and other utensils used in religious worship. Among the latter may be seen the mirror (Melong, see p. 463) used in the ceremony described at [p. 335]. There is also a vase with peacock’s feathers, and a sacred book is never wanting.

The vessels for offerings are of brass, and like tea-cups. They are usually filled with barley, butter, and perfumes, and in summer with flowers. Near at hand is a Chorten (p. 380) containing relics, and having a niche with the image of a Buddha or Bodhi-sattva, to whom the temple may perhaps be dedicated.

Finally, in the entrance-vestibule, at both sides of the door, as well as in the interior, stand rows of large and small prayer-cylinders, which are perpetually kept revolving by the attendant Lāmas.

Of course the temples at the great centres of Tibetan Buddhism in and near Lhāssa, Tashi Lunpo, and other important places, are far more imposing. Indeed, for magnificence, few religious edifices in any part of the world can compare with them.

The great temple (called Cho Khang) in the monastery of Lā brang at Lhāssa is a kind of centre of the Lāmistic Church. It is the first and oldest temple, and, as before stated ([p. 440]), the St. Peter’s of Lāmism[240].

The facade of this vast structure looks to the east, and in front of it is a square place, with a kind of obelisk or monolith, commemorating the victory of the Tibetans over the Chinese in the ninth century, as well as more recent treaties of peace and friendship between the two countries. The main building is three stories high. Before the entrance stands a lofty flag-pole, forty feet high[241], and not far off is a poplar, said to have sprung ‘from the consecrated hair of Buddha.’ The portico of the temple consists of a colonnade of six thick wooden columns. The walls of the portico are covered with rude paintings, representing scenes in the biography of Gautama Buddha. In the middle are folding doors adorned with bronze carvings in relief. Through these is the entrance into the front hall, over which is the first story. In the wall opposite to the entrance is a second door, on each side of which stand two colossal statues of the four great kings (see pp. [23], [51], [53], [54] of this volume).

This second door leads into the interior of the building. On entering, the visitor finds himself in a vast temple, shaped like a basilica, divided by rows of columns into three naves and two transepts. The broad central nave is lighted from above by transparent oil-cloth instead of glass. This is the only light which finds its way into the temple, as there are no side windows. On the outside of the two secondary naves is a row of small chapels, fourteen on one side and fourteen on the other. The two transepts form the back-ground of the great hall, and are separated from the naves by a silver lattice-work. Here, at the ordinary services, are the seats of the inferior monks. From the west transept a staircase leads to another pillared transept, which forms the vestibule of the sanctuary. In the middle of the sanctuary, which is square in form, is the altar for offerings. Beyond the altar, at the west side of the sanctuary, and therefore in the furthest recess of the whole building, is a quadrangular niche. In front of this niche on the left is the throne of the Dalai Lāma, very lofty, richly adorned and furnished with five cushions, as is customary in the case of Grand Lāmas. On one side of the Dalai Lāma’s throne is a similar throne for the Panchen Lāma, and then, in regular order, the thrones of the Khutuktus and other Avatāra Lāmas. The Khanpos and the whole non-Avatāra monkhood have seats in the transept.