[117]The Naths are certain demons or spirits of the air more worshipped in Burma than in Ceylon. See [p. 259].
[118]His proper title is Ṡrīpāda Sumaṅgala Unnānse. The title Unnānse is used by all the superior monks of Ceylon for ‘venerable’ (Sanskṛit vandya).
[119]Sumaṅgala informed me that this was the only prayer used in Ceylon. It is no real prayer, but only an expression of reverence. Often, however, wishes for good luck are expressed like prayers. They are called Maṅgala or Jaya-maṅgala. For example: ‘May I for this particular act of merit obtain some particular piece of good fortune!’
[120]Some connect the wizard-priest Shaman with the Buddhist Ṡramaṇa.
[121]Lāma (written in Tibetan bLama) is the Tibetan name for a superior teacher (Sanskṛit Guru), and from this word the hierarchical system of Tibet is usually called Lāmaism. It seems, however, as legitimate to form a word Lāmism from Lāma, as Buddhism from Buddha. At any rate my adjective Lāmistic is less awkward than Lāmaistic. As to ā in Lāma, see Rules for pronunciation at [p. xxxi].
[122]This is the Sanskṛit vandya, ‘to be saluted.’ I cannot help thinking that Bante and Bandya may be the origin of the term Bonze, applied to monks or priests in China, though I believe Professor Legge connects Bonze with Munshī.
[123]According to Dr. Schlagintweit the number of rules is 250, and they are detailed in the first or Dulva portion of the Kanjur.
[124]One was a Nepālese princess (called Bribsun) and the other a Chinese princess (called Wenching). According to Koeppen, they were worshipped under the general name Dāra Eke—Dāra standing for the Sanskṛit Tārā and Eke meaning Mother.
[125]Some write Lhāsa (strictly Lhasa). I prefer Lhāssa as best representing the pronunciation. It means ‘the city of the gods’ (lha or lhā).
[126]Bakshi is probably a corruption of Bhikshu. Koeppen says it is Mongolian for Ton. Mr. Edgar (Report, p. 39) pronounces Brom Ton Domton.