influence or the idiosyncrasies of the author. The Kamahâyânikan consists of Sanskrit verses explained by a commentary in old Javanese and is partly in the form of questions and answers. The only authority whom it cites is Dignâga. It professes to teach the Mahâyâna and Mantrâyana, which is apparently a misspelling for Mantrayâna. The emphasis laid on Bajra (that is vajra or dorje), ghantâ, mudrâ, maṇḍala, mystic syllables, and Devîs marks it as an offshoot of Tantrism and it offers many parallels to Nepalese literature. On the other hand it is curious that it uses the form Nibâṇa not Nirvâṇa[428]. Its object is to teach a neophyte, who has to receive initiation, how to become a Buddha[429]. In the second part the pupil is addressed as Jinaputra, that is son of the Buddha or one of the household of faith. He is to be moderate but not ascetic in food and clothing: he is not to cleave to the Purâṇas and Tantras but to practise the Pâramitâs. These are defined first as six[430] and then four others are added[431]. Under Prajñâpâramitâ is given a somewhat obscure account of the doctrine of Śûnyatâ. Then follows the exposition of Paramaguhya (the highest secret) and Mahâguhya (the great secret). The latter is defined as being Yoga, the bhâvanâs, the four noble truths and the ten pâramitâs. The former explains the embodiment of Bhaṭâra Viśesha, that is to say the way in which Buddhas, gods and the world of phenomena are evolved from a primordial principle, called Advaya and apparently equivalent to the Nepalese Adibuddha[432]. Advaya is the father of Buddha and Advayajñâna, also called Bharâlî Prajñâpâramitâ, is his mother, but the Buddha principle at this stage is also called Divarûpa. In the next stage this Divarûpa takes form as Śâkyamuni, who is regarded as a superhuman form of Buddhahood rather than as a human teacher, for he produces from his right and left side respectively Lokeśvara and Bajrapâni. These beings produce, the first Akshobhya and Ratnasambhava, the second Amitâbha and Amoghasiddhi, but Vairocana springs directly from the face of Śâkyamuni. The five superhuman Buddhas are thus accounted for. From Vairocana spring Iśvara (Śiva), Brahmâ, and Vishṇu: from them the elements, the human body and the whole world. A considerable part of the treatise is occupied with connecting these various emanations of the Advaya with mystic syllables and in showing how the five Buddhas correspond to the different skandas, elements, senses, etc. Finally we are told that there are five Devîs, or female counterparts corresponding in the same order to the Buddhas named above and called Locanâ, Mâmakî, Pâṇḍaravâsinî, Târâ and Dhâtvîśvarî. But it is declared that the first and last of these are the same and therefore there are really only four Devîs.