[166]In this it did good service, at least for a time; for the cost of marriage-ceremonies among the Hindūs often cripples the resources of a family for years. The marriage of the poorest persons sometimes entails expenses in gifts to the Brāhmans, etc., to the amount of 300 rupees.
[167]Mr. Scott points out in his ‘Burman’ that this is especially the case in Burma.
[168]Scott’s ‘Burman,’ p. 125.
[169]My authority for this is Mr. J. F. Dickson’s pamphlet called ‘Notes and illustrations of Buddhism,’ etc.
[170]Scott’s ‘Burman,’ i. 282.
[171]The Dāgabas of laymen have no umbrellas at the top (see [p. 505]). This privilege is only accorded to the monkhood (Scott’s ‘Burman’).
[172]This is mentioned by Huc as well as by Koeppen.
[173]He is sometimes represented seated on a Lotus, or born from a Lotus.
[174]Om is borrowed from the Hindūs. It is their most sacred syllable, symbolical of their triad of gods, Brahmā, Vishṇu, and Ṡiva, denoted by the three mystical letter A, U, M (see my ‘Brāhmanism,’ p. 402). When imported into Buddhism it may possibly symbolize the Buddhist triad. Om is sometimes translated by Hail! Hūm, as a particle of solemn assent, is sometimes translated by Amen! I prefer to treat both Om and Hūm as untranslatable ejaculations.
[175]I had formed this opinion long before I saw the same view hinted at in one of Koeppen’s notes (see my ‘Brāhmanism and Hindūism,’ p. 33). It is certainly remarkable that the name Maṇi is applied to the male organ, and the female is compared to a lotus-blossom in the Kāma-ṡāstras. I fully believe the formula to have a phallic meaning, because Tibetan Buddhism is undoubtedly connected with Ṡaivism.