¹ The philosophically descriptive Tibetan terms (which are not contained in our text) for these Four Wisdoms are: (i) Snang—Stong (pron. Nang—Tong), * Phenomena and Voidness*; (a) Gsal—Stong (pron. Sal—Tong), ‘Radiance and Voidness’; (3) Bde—Stong (pron. De—Tong), Bliss and Voidness’; (4) Rig—Stong (pron. Rig—Tong), ‘Consciousness and Voidness’.

They correspond to the four stages of dhyäna which arise in the same order. They probably also correspond, but in a less exact manner, to the Four Wisdoms: the Mirror—like Wisdom, the Wisdom of Equality, the All—Discriminating: Wisdom, and the All—Performing Wisdom.

‘Dhyäna consists of progressive mental states: analysis (Skt. vitarka), reflection (Skt. vichara), fondness (Skt. prttt), bliss (Skt. änanda), and concentration (Skt. ekagrata). In the first stage oí dhyäna, the devotee asks himself, " What is this body? Is it lasting; is it the thing to be saved ? " and decides that to cling to an impermanent, corruptible bodily form, such as he thereby realizes it to be, is not desirable. Similarly, having gained knowledge of the nature of Form, he analyses and reflects upon Touch, Feeling, Volition, Cognition, and Desire ; and, finding that Mind is the apparent reality, arrives at ordinary concentration.

‘In the second stage of dhyäna, reflection only is employed; in other words, reflection transcends the lower mental process called analysis. In the third stage, reflection gives way to a blissful state of consciousness ; and this bliss, being at first apparently a physical sensation, merges into pure ecstasy, in the fourth stage. In the fifth stage, the sensation of ecstasy, although always present in a suppressed or secondary condition, gives way to complete concentration.’—LāMa Kazi Dawa—Samdup.

² Heretofore each of the chief deities has been called Bhagavän (‘The Victorious’), but, herein, Buddha (‘The Enlightened1) is the designation. The text contains Tib. Sangs—rgyas (pron. Sang—yay) = Skt. Buddha: Sangs