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KaiIas. yung-drung or 8Voslika, an emblem of Vi$Qu, by the Bonpos. yung-drung also denotes eternaHsm, an idea maintained by Hindu philosophers. 23. True to its nature of being pure process thinking, Buddhism clearly points out tbat our interests center on events and not so much on things in static spatial relations. It is causal connections and activities which we want to conceive and communicate. This we do by language which names such relations,just like substantives. To give an example: we name two items and place the name of the relation between them:-the giver, the given, and the giving-indicating that "giving" holds between giver and given.

I I. This is a critique of the practice ofsoliciting donations while no longer setting an example through one's conduct for others. From a spiritual point of view it is one's duty to make gifts in the sense of enabling a person to stand on hisl her own feet. Such a gift i s only possible if one is strict with oneself and docs not succumb to escapist (irresponsible) tendencies. 1 2. In his Po-ta-Ia. p. 97, Klong-chen rab-'byams-pa expresses this theme follows: as Alasl nowadays in this region The sun of the good old times has set.

43 21. The Developing Stage (bskyed-rim) is a process of imagination and visualization of the intrapsychic forces as divinities. while the Fulfil­ ment Stage (rdzogs-rlm) is a process of appreciative understanding. These stages are complementary to each other in such a manner that novelty is transformed into confirmation. 22. Bon is a summary term for all forms of religion and customs prior to the introduction of Buddhism into Tibet. To equate it with shama­ nism, as is often done, is an oversimplification.

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