N.B.—The Tibetan does not ‘read’ but ‘reads books’; he does not ‘write’ but ‘writes letters,’ he does not ‘go’ but ‘goes to the shop.’ In short, he is a very objective being. ཕ་, 8. ‘Father.’ It is not clear why in the same line the same person is referred to by the ordinary ཕ་ and then by the honorific ཡབ་, unless ཡབ་སྲས་ is a standard expression which cannot be changed whilst the first ཕ་ is used for the sake of variety in expression. The same double use of the honorific and ordinary terms for father occurs in Laufer’s ‘Ein Sühngedicht der Bonpo’, line 41. ཕྱོགས་, 5. In expressions like ལྡིང་བའི་ཤར་ཕྱོགས་ན་ the བའི་ is explained as equivalent to སའི་, ‘of the place where.’ So the phrase མི་དེ་འགྲོ་བའི་ཕྱོགས་ འདི་ལ་ should be understood as ‘towards where the man has gone, to the place where the man has gone,’ འགྲོ་སའི་ཕྱོགས་འདི་ལ་. ཕྱོགས་པ་, 14. Here verb, infinitive, connected with Gendundub in instrumental (agentive) or genitival relation: to turn, move towards, to tend to. ཕྱོགས་སུ་ལྷུང་བ་, 46. Lit. ‘to fall aside,’ but here, as applied to the mind (ཡིད་), simply to be deflected, to go astray, to fall, sin (mentally), to deviate from the right path (religion, the right), to lapse (from virtue), etc. འཕུང་བར་འདོད་པ་, 29. ‘To wish the ruin, the undoing, destruction of, to be bent on the perdition of, to wish evil to’ = མེད་པར་འདོད་པ་. བྱང་ཆུབ་སྙིང་པོ་, 17. The bodhimaṇḍa, according to the Dicts. historically and geographically Gaya, where the Buddha attained nirvāṇa. Here, however, it means rather the state implied by the locality, ‘illumination, the essence of purification, final sainthood’ literally ‘the quintessence of bodhi.’ In Christian language Golgotha (or the Cross) is similarly used in a metaphorical sense. In living Tibetan བྱང་ ཆུབ་ (bodhi) is not understood as ‘wisdom’ but as ‘saintliness, purity.’ There is, it seems, a confusion in the group of Tibetan [and Chinese!] renderings of bodhimaṇḍa (bodhi-essence) and bodhi-maṇḍala (bodhi-round), and their synonyms, a confusion which may already have its origin in India itself. The treatment of these words in the Dicts. is not satisfactory. J. and S. Ch. D. give s.v. བྱང་ཆུབ་སྙིང་པོ་ this word as synonymous with རྡོ་རྗེ་གདན་, Vajrāsana, but under སྙིང་པོ་ S. Ch. D. has the entry: ‘བྱང་ཆུབ་སྙིང་པོ་, the spirit of the Bodhisattva, i.e. Buddhahood.’ This is the sense meant in our passage, though it may be doubted whether བྱང་ཆུབ་ really stands here for བྱང་ཆུབ་སེམས་དཔའ་ as S. Ch. D. interprets it instead of only for bodhi. The Mahāvyutpatti (A.S.B., p. 44) has Bodhimaṇḍa = བྱང་ཆུབ་སྙིང་པོ་, and Cs. translates, ‘the essence of sanctity or holiness (name of the holy place at Gaya).’ I yet believe that here a confusion of maṇḍa and maṇḍala must be thought of. J. has, s.v. སྙིང་པོ་ (p. 198b) ‘snyiṅ-po-byaṅ c̀ʽúb- (or byaṅ-c̀ʽub-snyiṅ-po)-la mc̀ʽís-pa, to become Buddha Thgy.’ Rockhill, Life of the Buddha, p. 35, mentions the form byang-tchub-kyi-snying-po as