[Footnote 1053:  Divyavadana (Cowell and Neil), pp. 613-4, and Raj.  Mitra, Nepalese Bud.  Lit. p. 98.  See also the learned note of Chavannes and Pelliot, based on Japanese sources in J.A. 1913, I. 314.  The text referred to is Nanjio, No. 782.  It is not plain if it is the same as earlier translations with similar titles.  A mantra of six syllables not further defined is extolled in the Divyavadana and the Gunakarandavyuha.]

[Footnote 1054:  Bu-ston was born in 1288 and the summary of his writings contained in the Journal of the Buddhist Text Society, vol.  I. 1893, represents the formula as used in the times of Atisa, c. 1030.]

[Footnote 1055:  See for this legend, which is long but not very illuminating, Rockhill’s Land of the Lamas, pp. 326-334.]

[Footnote 1056:  J.R.A.S. 1906, p. 464, and Francke, ib. 1915, pp. 397-404.  He points out the parallel between the three formulae:  Om vagisvari mum:  Om manipadme hum:  Om vajrapani hum.  The hymn to Durga in Mahabhar.  Bhishmapar, 796 (like many other hymns) contains a long string of feminine vocatives ending in e or i.]

CHAPTER LIII

TIBET (continued)

SECTS

Lamaism is divided into various sects, which concern the clergy rather than the laity.  The differences in doctrine are not very important.  Each sect has special tutelary deities, scriptures and practices of its own but they all tend to borrow from one another whatever inspires respect or attracts worshippers.  The baser sort try to maintain their dignity by imitating the institutions of the superior sects, but the superior cannot afford to neglect popular superstitions.  So the general level is much the same.  Nevertheless, these sectarian differences are not without practical importance for each sect has monasteries and a hierarchy of its own and is outwardly distinguished by peculiarities of costume, especially by the hat.  Further, though the subject has received little investigation, it is probable that different sects possess different editions of the Kanjur or at any rate respect different books.[1057] Since the seventeenth century the Gelugpa has been recognized as the established church and the divinity of the Grand Lama is not disputed, but in earlier times there were many monastic quarrels and forced conversions.  In the eighteenth century the Red clergy intrigued with the Gurkhas in the hope of supplanting their Yellow brethren and even now they are so powerful in eastern Tibet that this hope may not be unreasonable, should political troubles shake the hierarchy of Lhasa.  In spite of the tendency to borrow both what is good and what is bad, some sects are on a higher grade intellectually and morally than others.  Thus the older sects do not insist on celibacy or abstinence from alcohol, and Tantrism and magic form the major part of religion, whereas the Gelugpa or established church maintains strict discipline, and tantric and magical rites, though by no means prohibited, are at least practised in moderation.