First, _Sam ye_ (Sam yas) is on the great river Tsanpo, about forty miles from Lhāssa, in a south-easterly direction. It was the first monastery founded in the eighth century by Padma-sambhava, after King Khri Srong De Tsan’s restoration of Buddhism (pp. 271, 272). It is the metropolitan monastery of the Red-capped monks and Urgyanpa sect. Sam ye was visited by the Indian explorer Nain Singh in 1874, on his final journey to Lhāssa[236], and by Sarat Chandra Dās in 1882. Many of its images are of gold, and it possesses an extensive library. Padma-sambhava was a master of Indian Yoga and magic. He is fabled to have worked many miracles—such as filling empty jars with divine water—at Sam ye. He undertook to expel all evil demons from Tibet, but was opposed by the Bon priests. The other chief monastery of the Red sect is that of _Sakya_ (Saskya), situated about fifty-five miles from Tashi Lunpo, on the road leading in a south-westerly direction towards Nepāl. It has four great sanctuaries and a celebrated library, and is surrounded by a large town, with temples and houses mostly painted red (p. 273). It should be noted that in all the large monasteries of Northern Buddhist countries, varied assortments of vestments, robes, costumes, and masks are kept for use in the religious dances, masquerades, and dramatic performances which are a characteristic of Northern Buddhism. Indeed, some of the richer monasteries possess extensive wardrobes of great value, and the monks in their masquerading dances change their costumes very frequently and with great rapidity (see pp. 347-350). Note, too, that the libraries of such monasteries generally contain large and valuable collections of books. The 108 volumes of the northern canon called Kanjur, with the commentaries called Tanjur (see p. 272), constitute a library in themselves. In addition to these, there are vast numbers of other treatises written to elucidate the mysteries of Northern Buddhism, most of which are still a terra incognita to European scholars. It is well known that in mediæval times some Buddhist monasteries became seats of learning, which might have vied with the most learned Universities established at that period in Europe. _Temples._ Although temples have been already adverted to as forming an important feature in all monasteries, and often an actual part of the edifice constituting the monastery; it will be worth while to devote a short space of time to their separate consideration. In the earliest days of Buddhism neither temples nor halls nor rooms for meeting together (saṅgha-gṛiha) were much needed. The monk recited the Law in the open air or in the houses of the laity. It was only when collections of monks crystallized into regularly organized communities, and a kind of congregational recitation of the Law became a part of every day’s duty, that the monks required places of assembly like churches for the performance of religious services.