202 
Sarat Chandra Das —Contributions on Tibet. 
[No. 3, 
bodies and animals are said to have grown out o£ an egg. The Bonpo 
have borrowed their ideas of S'akti and I'svara from the Tirthikas. 11 Ac¬ 
counts like the above regarding the growth of the world are also to be 
met with in all the Tantrik works of the Buddhists and the Brahmans. 
The Bon work called “Du-parinpo chhe gyud” relates that all material 
things have no (absolute) existence. Their existence is relative to (our) 
wishes and desires. When attachment is withdrawn from them for the 
sake of attaining to a state of (mental) vacuity (sunyata or bonku ), 
they exist not. Both these (existences) 12 being comprehended, and at the 
same time not clung to, by the mind, it is said to have obtained Jnana 
of S'unyata, the bright lustre of which, being devoid of anxiety and delibera¬ 
tion, encompasses all. This is the real object of meditation. Thus by 
effecting a union of Darsana and meditation, as its consequence, the 
attainment of emancipation is secured. 
According to Chyan-na lodoi Gyal-tshan, Kun-khan S'erhod and Tag- 
tshah Lochava, the ninth volume of the Bon Aphorisms is said to agree 
with the theories of the Dsog-Chhenpa class of the Ninma sect. In Bon 
works which they possess, it is stated, that the original basis—the purest 
nature which preceded both S'en (Buddha) and Sattvam (animal being)—is 
the clear bright vacuity , called the nature of Bonku (the Supreme ideal of 
the Bonpo). It is not covered by the gloom of ignorance and desires. 
Being nothing in itself, it has yet produced the consciousness of all. From 
the beginning existing in the essence of S'en (Buddha), it is not produced 
by the agency of Karma. Being unconnected with the consequence of 
actions, it is self-existent, existent without effort. Its ‘perception by the 
mind does not improve it, nor does the ignorance of it affect it in any way. 
It equally exists in Buddha and Sattvam (animal being), without altering 
them for good or bad. This primeval Cause—the Bonku, which encompass¬ 
es all, is the basis ot’ all matter. All material and transmigrating existences 
(Sattvam) have emanated from it All things are contained in it. Its 
action is diffused without obstruction. By well-regulated thinking, when 
it is perceived, the mind acquires Jnana (wisdom). But if it is not thought 
upon, i. e , not perceived, the mind acquires Karma or the cause of sin. If 
its meaning (S'unyata) is investigated, the real basis, the abode of time and 
space, is evident. To reflection and well-regulated thinking it is fully manifest. 
From its conception the three Bon images (ideals) are clearly seen, and then 
the soul is absorbed in the essence of “ S en.” The clearest lustre (S'unyata) 
which is identified with Bonku or with the basis of all existence when dis¬ 
cerned, is found self-existent in its own essence which is the nature of 
11 The prefect of Di-gun, named Jig-ten gonpo, observed that the Bonpo have 
erroneously adopted the principles of the Tirthikas. 
12 The relative and illusory existence of material things. 
