1881 .] 
Sarat Chandra Das 
Contributions on Tibet. 
201 
The messenger-demon. 7. Pho-na bduc£. 
The well known Pehar-rgyalpo. 8. l?gyal-po. 
The god of sound. 9. $gra-lha. 
The great demon. 10. Rtsan. 
11 . Crsas ydan. 
12. Zhnu. 
13. mu. 
14. Cr ssah. 
15. Dvan-phyug-gi sgrub skor. 
16. Byol-sdii /^khor lo ^gu-skor. 
17. (rtan-kyi-skor. 
18. Ro-ku-sag-pa spyaii-rgyug-gyi- 
skor. 
In those Bon scriptures are taught the unsteadiness of all things, karma , 
ptialam, love and compassion, the Bodhisattva feelings; the aphorisms of 
the six paramita ; the five ways (of emancipation), the ten bhumis (the stages 
of perfection) ; the nomenclature of the three images &c., inauguration, 
formation and perfection (ceremonies) vows, sanctification (consecration) or 
sacrifice ( yajna ), construction of circles and figures of mystical worship, 
funeral ceremonies and many other like rites and ceremonies as are similar 
in form and nature to those of the Buddhists. In the place of 
Ye-sen-te thal. 
Bon-ku. 
Sa-tri-e san. 
Kuntu-ssanpo. 
Sridpa-ssanpo. 
S'en-sra. 
Yung-drun sempah. 
Bon sa. 
Hamo-nid. 
• 
such names as Dri-med- 
sehgyi-sa; Hosserphro- 
va rig dsin-sprin-phun 
and Chhya-gya gyurva- 
sa, &c. 
Buddha 
Chhoiku or Dharma kaya 
Yum-chhen mo 
Loiiku (Sambhoga kaya) 
Tul-ku (Nirmana kaya) 
Da-Chompa (Arhat) 
Chyan-sem (Bodhisattva) 
Lama (guru) 
Idea of Vacuity (sunyata) 
Sachu (Dasa-bhumi) 
they have 
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In orthography, rhetoric and syntax there are many deviations (from 
the ordinary rules). 
In doctrinal and meditative points the Bon are divided into heretic and 
orthodox Bon. 
In some Bon books it is mentioned that in void beginningless 
eternity, there came to exist entity of eternity, from which grew “ hoar¬ 
frost;” from hoar-frost grew dewdrops as big as peas, &c. Ultimately all 
