202 Journal of the Asiatic Society of Bengal. [N.S., XVIII, 
chen,’ who may or may not be the same. In the Rgyal rabs 
bon gyi hbyung gnas, the name seems not to occur. Ina 
little manuscript Bon treatise in my possession, called 
NN iesia ~~ na ~—_— 
. 7 7 . . —- Ld . ce \ = 
ANS AJAY Ag ad Axe ley 34 AJR] ; (Taken) from the be 
ginning of the precious garland of murder,” the name is men- 
tioned several times without any further explanation, but in 
‘the form of ANAS, gsang-ba hdus-pa, the united, 
collective, concentrated, Secret One. Another name occur- 
ring in the same book, &" "Zar sku- -TSy 
g ook, al AAA A a sku-gsum khro-rgyal, 
Three-body-anger-king, Angry-Trinity king, is said to be a 
synonym for the same god. S.C. D. mentions, in his diction- 
ary, a Drag-gsum AAI, “ the three fierce ones (the Bon 
trinity).” 
For the interpretation of the image I was first told the 
popular version based on the antagonism between the Bon- 
chos and Lamaism, namely that the two prostrate figures 
represent the Buddha being trampled underfoot by Gshen-rab, 
ee Annales, Vol. 37, p. 415): ** His feet trample down human 
elngs, often only two in number, and then Shakyamuni and 
fe Later on I had an occasion to discuss the image with m 
riend the Lama Padmacandra who made several interesting 
observations concerning it. He, too, holds that the two pro- 
strate figures represent the Buddha and Padmasambhava. In 
Support of this opinion he quotes a significant shloka from 
the Bon rituals, the invitation or citation of the god, AF 
Rag, spyan-hdren, which runs as follows :-— 
J act wagglt Wagar aqa's ae ’ 
Agr TETRA RASA 
SF RAA STA TART RA | 
“ From the seat formed by t : 
and Shakya Thubpa med by the prostrate Padmasambhava 




