The bells used in Burma are described at p. 526. Other religious implements used by novices and lay-brethren, as well as by full monks, are prayer-wheels, prayer-cylinders, rosaries, amulets (see p. 358), drums (see p. 385), and the Phurbu or Phur-pa (pp. 351, 352). As to the daily religious services and ceremonies performed by Monks in Tibet and Mongolia, these, of course, are far more ritualistic than in southern Buddhist countries. It has already been explained (at pp. 202, 225) that certain abstract essences or mystical forms of the Buddha, called Dhyāni-Buddhas, were imagined to exist, and these had their concrete energizing vice-gerents called Bodhi-sattvas—beings who received adoration as if they were actually gods. In Tibet the Bodhi-sattva Avalokiteṡvara, and the canonized reformer Tsong Khapa, and other supposed saints, became prominent objects of religious worship. Then, in process of time, a complicated ceremonial was developed, which, as we shall see (p. 338), has much in common with the ritual of Roman Catholic Christianity. The language employed in the religious services of the Lāmistic Hierarchy, whether in Tibet, Mongolia, or in the Lāma monasteries of China and Manchuria, is Tibetan. In fact, Tibetan is to the Lāmistic Church what Latin is to the Romish. It is the sole orthodox language of religion and religious ceremonial. According to Koeppen, only one Mongolian Lāma-monastery (and that established at Peking) has the right to perform religious services in Mongolian instead of in Tibetan[143]. Dr. Edkins, however, states that there is a temple (called Fa-hai-si) near the hunting-park, in which the Manchu language is employed instead of Tibetan. (Chinese Buddhism, p. 406.) Without doubt the acquisition of some knowledge of the Tibetan language is incumbent on every Lāma. Nevertheless, few, except in Tibet, really understand it. They simply repeat the usual prayers and formularies mechanically[144]. It appears that the Lāmistic priests assemble three times a day to go through the prescribed ritual—at sunrise, at mid-day, and at sunset. We read that, before commencing the service, they enter the temple or hall of worship in procession and seat themselves on low seats in long rows. These are placed the whole length of the hall, from the entrance-door to the altar, being divided in the middle by a passage. At the further extremity, close to the altar, are two raised thrones for the Head Lāmas—a five-cushioned one on the right for the Abbot and a three-cushioned one for the Vice-Abbot. When all have seated themselves, the choir-master or precentor gives a signal with a bell. Then the prayer-formularies are recited or chanted, certain passages out of the Law are intoned and certain litanies sung, sometimes in loud tones, accompanied by noisy music or by clapping of hands, and generally in unison, though occasionally verses are sung alternately with responses.