To p. 44. ལྟ་བ་. See Graham Sandberg, Tibet and the Tibetans, p. 268, who renders this word, as a technical term denoting the first of the four stages of meditation, according to Milaraspa, as ‘contemplation’ or ‘concentration.’ The second word, denoting a mental action unconnected with visual experience, does not seem appropriate. As in English ‘view’ has both a physical and a mental meaning, so in Tibetan ལྟ་བ་, as a verb, has mental connotations. J. has the word as sbst. ‘mystical contemplation.’ The Sk. equivalent, दर्शन, is likewise both physical and mental in meaning. Whereas J. and S. Ch. D. have a sbst. ལྟ་བ་ ‘the act of looking,’ and ‘a look,’ Desg. has it as ‘sight’ (visus, vue, “etc.”). To p. 58. See Jäschke’s note on maṇḍa and maṇḍala, s.v. དཀྱིལ་, p. 11 b. His remark may have a bearing on the question of ḍāka and ḍākinī, discussed above. See next note. To pp. 59 and 60. My informants, though ignorant about the detail of five and nine cushions, do know of a custom requiring the man of higher social position, greater age, more prestige, to be seated on a higher seat as a sign of respect. The difference of height, however, is in the seat itself, not effected by the placing of a number of cushions on seats of equal height. To གདན་ still the two following words: རྟ་གདན་, saddle cloth, and ཁ་ གདན་, second sheet, upper sheet, covering sheet over the འབོལ་གདན་. The འབོལ་གདན་ is usually thick and rough but the ཁ་གདན་ thin and of finer texture, like in European beds the bed sheet over the mattress. The འབོལ་གདན་ is for softness and the ཁ་གདན་ for cleanliness, like the loose covers of armchairs and sofas in Western countries. To p. 62. Huth, Hor chos byuṅ, trs. 117, note 4, reconstitutes the name Blo bzaṅ grags pai dpal into Sk. Matibhadrakīrtiçrī. In Tibetan mantrams, however, where Tsoṅ kʽa pa’s name is given in its Sk. form, Sumati is used and not Matibhadra. See also p. 5 of the Introduction, supra. To p. 64. The word དམིགས་མེད་ (p. 3 and additional note to p. 4) should have been discussed there. Desg. alone has the meaning of the word as in our text: unthinkable, unimaginable. According to oral information, synonymous with བསམ་མི་ཁྱབ་, l. 12, see p. 74, supra. The elaborate entries in J. and S. Ch. D. under this word and under དམིགས་པ་མེད་པ་ need investigation. The word དམིགས་པ་ has also a special meaning, not in the dictionaries, in connection with any action done ‘in thought,’ དམིགས་པ་བྱེད་པ་ (as in English ‘I am with you in thought’). But Tibetans can not only be present in thought but they can give presents ‘in thought,’ and do all sorts of things ‘in thought,’ when there is no physical possibility of doing so in the flesh. So the good story is told of a lazy Lama who, to get rid of the crowd, said: “And now I give my hand-blessing to you all ‘in thought,’” whereupon a disappointed and angry pilgrim answered: “Well, then I give you my butter-offerings, which I have brought with me, also ‘in thought.’”