204 
Sarat Chandra Das —Contributions on Tibet. 
[No. 3, 
When this state is attained, the limit of Nan-gom is reached. This state 
may be compared with the calm and unruffled sea, the ideal of Supreme 
inaction. 
3rd, Lon-gom. When, after acquiring all sorts of Vidya and seeing 
the real object (“ Don”, meaning an object aimed at), the meditation is finish¬ 
ed and the mind has ceased thinking of the attainment of the essence of 
S'unyata, the time of Lon-gom begins. At this time all sins, wicked 
thoughts, &c. turn into Juana, all visible and invisible matter enter the 
all-pure region of S'unyata, or Bonku, when transmigratory and eman¬ 
cipated existence, good and evil, mental attachment and separation, &c. 
turn one and without difference. When by this most perfect kind of 
meditation the sublime state is attained, the Lon-gom is gained. 
These theories and notions of the Bonpo bear a striking resemblance 
to those of the Dsog-chhenpa sect of the Ninma school. 
The following are the nine vehicles of the Bon religion called Bon-Sran. 
1st. 
1 . 
Phwa-sen. \ 
2. 
Nan sen. ( 
These 
four 
yanas are 
called the causative 
3. 
Thul-sen. i 
vehicles. 
4. 
Srid-sen. ) 
2nd. 
1 . 
Ge-nen. 
2. 
3. 
A'kar. , 
Tan-srun. i 
> These 
four 
are called the resultant vehicles. 
4. 
Ye-sen. 
3rd. 
The last vehicle which contains the essence of 
all the above eight 
vehicles, is called the Khyadpar-chhenpoi Thegpa. 
The Phwa-sen contains three hundred and sixty questions and 
doubts and 84,000 proofs. The Nan-sen contains four Gyer-gom and 
42 Tah-rag. Gyer-gom and Tah-rag are divisions of the meditative science 
of the Bonpo. The Thul-sen teaches the working of miracles. The 
Srid-sen treats of 300 modes of dying and funeral services, the four ways 
of disposing of the dead, and 81 methods of suppressing evil spirits. 
The Ge-nen treats of the aphorisms regarding the bodies, animal life 
and their growth and maturity. 
The A'kar describes many mystic (Tantrik) demonstrations. In the 
Ye-sen the various kinds of mental demonstration, and in the Khyad-par- 
chhenpo the five classes of Upadesa (instruction) are described. 15 
The Tan-srun describes the kinds of Bum, i. e., the tombs for the 
deposition of relics. 
The four Gyu Bon, or vehicles of effects, take away the four discrimi¬ 
nations of remembrance and understanding. The study of A'kar and Ye- 
shen refines the obfuscating defects of learning. 
15 Besides the essence of the other eight vehicles, as previously mentioned. 
