1881. j 
Sarat Chandra Das —Contributions on Tibet. 
203 
Buddhas 13 and living beings ; yet being thus self-existent, on account of the 
want of discernment (true knowledge), its existence is screened by the gloom 
of Avidya ; for example, though butter exists in milk, yet to the eye of the 
ignorant it does not. The Bonku, being perceived by the mind, becomes 
•uncovered and manifest in all its parts. Thus the supreme nature of the basis? 
being uncovered and naked, is pre-eminently manifest, when the action of 
the mind, deliberation and effort, have nothing to do with it; then rises up 
Jnana when the thinking power is obstructed, and remembrance ceases. 
The mind, having lost its functions, becomes passive and ceases to think. 
Its position then may be compared with the instantaneous bliss of the coitus 
of the sexes. The mind having ceased to form a conception of the Supreme 
cause, Bonku or S'unyata stands like an image on the mirror. 14 This 
glorious lustre is called the self-born Jnana of Vidya ; the undivided atten¬ 
tion towards it is called the Bon-Darsana. In the region of mind, called 
Chitta-rinchhen, which is immense and located on the eight petals of veins, 
there are the five lustres of appearance belonging to the five organs of the 
body. In the middle of these five lustres sits Bonku like a crystal ball, 
wrapped round by the thread of the five Juanas. Its essence, being 
S'unyata, is never perpetual ; nor, coming under the cognizance of Vidya, 
is it subject to annihilation. That this invisible essence exists in this 
manner must be learned by meditation. Existing without cause and unseiz- 
able, it is pure in its nature. 
Meditation. 
In the fully enlightened state of mind, the continued and inseparable 
fixing of the mind on the Bonku is called the “ Gom” or meditation. There 
are three kinds of “ Gom.” 
1st, Thun-gom ; 2nd, Nan-gom ; 3rd, Lon-gom. 
Thun-gom is performed by one’s being initiated into it by a spiritual 
guide, i. e., Lama, by counting (of beads or names) and chanting 
of the virtues of Bonku. In the first stage of gom, the mind does not 
remain absorbed in the particular object of meditation. In the middle 
stage the absorption and distraction are equal. In the last stage the mind 
enters into complete abstraction. The perfect abstraction being brought 
under control, it can be suspended, put off and resumed, at pleasure. When 
the opportune time, the time of attaining sainthood, comes, this meditation 
(gom) reaches its limit. 
2nd, Nan-gom. At proper times, the mind gets filled with the 
light of Atma-mukti-jnana, and then passing into deep meditation (yoga) 
becomes fully abstracted and at last even devoid of meditation itself. 
13 That is, Bon saints. 
14 The mirror is here compared with the mind which is unconnected with the 
image. 
