TALAPO1N. This order of Buddhist ascetics or monks is known in China, Japan, Ceylon, Siam, and Tibet under different names, convey ing nearly the same me'tming, and expressing either the nature or the object of their profession. Tala poin is from the Pali, Talapat meaning the leaf of a palm tree, but applied by the Siamese to desig nate the large fan made of palm leaves, set in a slender wooden frame, which the Talapoin carry with them when they go abroad. In Burma these monks are called Phoungye, which means Great Exemplar or Great Glory. The Buddhists in Ceylon, Burma, Siam, Tibet, etc., show great respect to the monks, who, in British and Inde pendent Burma in their monasteries, are the chief educators of the Buddhist population. They are known to the Europeans in China and Japan as the which is a corruption of Bnsso a Japanese word signifying a devout roan, and they are the Lama of Tibet. In Burma, the fraternity is com posed, 1st, of young men who have put on the Talapoinic dress, without being considered pro fessed members thereof, or having hitherto passed through a certain ordeal soinewhat resembling an ordination ; they are called Shin. 2d. Of those who, having lived for a while in the community in a probational), state, are admitted professed members with the ceremonies usually observed on snch occasions, whereby the title and character of Talapoin are solemn ly conferred ; they are denomi n ated Pazin. 3d. Of the heads of each house or com munity, who have the power to control all inmates of the honse. 4th. Of a provincial, whose juris diction extends over all the communities spread over the towns and villages of one province or district. 5th. Of a superior general, residing- in the capital or its suburbs, called Haia Daw or Great Master, haviuo. the general management and direction of all the affairs of the order throughout the empire. In the kingdom of Burma, the key stone of the Talapoinie fabric is the Superlatively Great Master residing in the capital or its suburbs. His jurisdiction extends over all the fraternity within the realm of his Burmese Majesty. In Tibet, the order is found existing in greatest numbers under the fostering care of the Great Lama, or high prieSt, who combines in his 01V11 person the regal as well as the sacerdotal dignity and power. In the city of Lhassa, a pontifical court, an elective sacerdotal chief, and a coltege of superior Lamas, impart to the order dignity, decency, respect ability, and stability, which ensure its continued existence, and more or less extend its influence over its members living in distant-countries, ruled by a foreign sovereign. Like the Christian monk, the Talapoin bids a farewell to the world, wears a particular dress, leads a life of community, abStracts himself from all that gives Strength to his passions, by embracing a state of voluntary poverty and absolute renunciation of all senstial gratifications. He aims at obtaining, by a Strict
observance of the law's most sublirne precepts, an uncommon degreee of sanetity and perfection. All his time is regulated by the ruleS of his pro fession, and devoted to repeating certain formulas of prayers, reading the sacred scriptures, beggin. ahns for his support, etc. These features ol exterior resemblance common to institutions of creeds so opposite to each other, have induced several writers to pronounce that Catholicism has borrowed from Buddhistn many ceremonies, institutions, and disciplinary regulations. Abbe Remusat, in his memoir entitled Chronological Researches into the Lamaic Hierarchy of Tibet; refuted this. Thus there exists in Japan, China, Cochin - China, amongst the I3urmese, Siamese, Singhalese, and Tibetans, a religious order with a distinct and well-marked hierarchy, donstitutiozi, and regulations, providing for the admission of members, their occupations, duties, obligations, and their mode of life, formino. as it were a com pact, solid, and perfect body, lint has subsisted almost without change during twenty-five cen turies, and survived the destructioh of kingdoms, the fall of royal dynasties, and all the confusion and agitation produced by political commotions and revolutions. A Buddhist on becomino. member of this holy society, proposes to keet.rthe law of Buddha in a more perfect manner than other co-religionists. He intends to observe not only its general ordinances obligatory on every individual, but also its prescriptions of a higher excellency, leading to an uncommon sanctity and perfection which can be the lot of but a comparat ively sinalinumber of fervent and resolute persons. He aims at weakening within himself all the eN propensities that give origin and strength to the principle of demerits. By the practice and observance of the highest and subliniest precepts and counsels of the law, he establishes, confirms, and consolidates in his own soul the principle of merita which is to work upon him during the variotts existences lie has as yet to go through, and gradually lead him to that perfection which will qualify him for, and entitle him to, the state of Neiban, the object of the ardent desire aii,1 earnest pursuit of every true and genuine disciple of Buddha. The life of the last I3uddha, Gantania, his doctrines ftS well as his example, lie purposts to copy with scrupulous fidelity, and to follosv with unremitting ardonr. Such is the great model that he proposes to himself for imitation. Gautama withdrew from the world, renounced its seducing pleasures and dazzling vanities, curbed his passions under the yoke of restraint, and strote to practise the highest virtues, particularly self-denial, in order to arrive at a state of complete indifference for all that is within or svithout self, which is as it were, the threshold of Neiban.—.To. Ind. Ll'rolt., 1850 ; The Barman a»d his Notions.