THE VAJRABHAIRAVA
Tibetan
Presented
& Mongolian
for
TANTRAS
Texts
Translation
and
By Bulcsu
Sikl6s,
the
degree
of
of
London
March
i BIRL.' LOINC. N.
Introduction,
with
Notes
BA.
PhD at
1990
the
University
ABSTRACT the This translations of and editions contains study deity Indian Buddhist Tantric tantras the of Vajrabhairava, the pre-Buddhist god of who bound by oath Buddhist Yama to the the the underworld protection of doctrine. in have played These texts role a significant in particular the history tantric of Buddhist practice, for the Dge lugs whom amongst pa of Tibet and Mongolia is one of this the three anuttara-yogamost important tantra cycles. is into A) The first of the four parts which this study divided is The first three contains : I. a sections introduction to place the tantras general which attempts "mystical" into and other such phenomena a nonis It rationalist context. and non-phenomenological for that the way forward the study argued of "mystical" for lies texts and systems paths well-trodden along by the practitioners centuries and not of such systems, invented The along recently arbitrary rationalist paths. traditional section closes with a short of the account Buddhist II. The second of the tantric explanations path. deity Yams Indo-European the section ancient considers nature of the wild with and the sacred cattle associated him. involves The argument a reappraisal of the species Yama and Vajrabhairava, with cattle of associated and that the conclusion the most likely reaches was species Bos Aurochs finding This the extinct rims enius, also between the a reappraisal of relationship necessitates has hitherto been Indo-Iranians the and cattle which involving primarily a economic one considered domesticated than a religious rather cattle one involving III. The nature cattle. and myths of the wild ancestral deity Yama are then considered and an astrological his is Aurochs the association with of explanation himself is discussed Vajrabhairava then provided. basis. on a mythical primarily five B) The second contains a translation of part Vajrabhairava treatises concerning with canonical primary from Indian include the material which annotations in the Tanjur. preserved commentaries the Tibetan C) The third of editions contains part five the texts editions of those and of versions Mongolian translations of the three canonical available texts. primary bibliography, three part D) The study a with concludes English MongolianSanskritTibetana glossary, a index Mongolian-Tibetan and an appendix an glossary, detailing how the Tibetan text short a presenting Vajrabhairava-tantras are to be read.
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CONTENTS
Abstract ............................................... Contents ............................................... Acknowledgements ....................................... List of abbreviations .................................. Note on transcriptions and italicization List of illustrations .................................
2 3 7 8 9 11
...............
PART ONE A. The
study i. ii. iii. iv.
tantra
of
The i. ii. iii. iv.
the
quandary
rationalist
Preliminary observations ................... The Science of mysticism ................... Phenomenology and mysticism ................ Buddhism theory ................ as mystical
[Notes]
B.
and
Sacred
....................................
14 17 27 31
39
Bull 43 45 49 56 58
General observtions ........................ background The cultic ...................... backgrounds Indian ......................... Ungulate cults worldwide ................... [Notes] ....................................
C. Yama and Vajrabhairava i. ii. iii.
Yama ....................................... Dharmaräja ................................. Vajrabhairava tantras and his
60 66 amongst
humans ..................................... [Notes] ....................................
70 78
PART TWO
Introduction commentaries
[Notes]
I.
to
and
the
.......................................
............................................
The Vajramahabhairava i. ii. iii. iv. v. vi. vii.
texts
translated
the
Section Section Section Section Section Section Section
[Notes]
1: 2: 3: 4: 5: 6: 7:
83
94
Tantra
The Mandala ..................... Deeds.. Accomplishing the Ritual Putting the Mantras together... Visualization .................. Drawing the Form ............... Offering Burnt ................. Meditation .....................
................................... 3
95 98 105 108 112 114 119
124
II.
The
Ritual
i.
Section
ii. iii. iv.
1: 2: 3: 4:
Section Section Section
[Notes]
Vajrabhairava
of
The Meditation on Method Wisdom ......................... Yoga ........................... Drawing the Form ............... Offering Burnt .................
and
...................................
Section
The
IV.
The Musk Shrew Section ........................ [Notes] .......................................
V.
The
Three
i. ii.
Section Section
..............................
Section
Section [Notes]
Tantra
168
179 182
Vajrabhairava
of
1: 2:
Drawing Turning
3:
into Medicine .................. Subsidiary Factors.............
the the
151 154 161 163
177
III.
iii.
Myth
Tantra
Procedure
Wheel .............. Pledge-Substances
...................................
183
189 191 194
PART THREE
Remarks (Notes]
on the Editions and .............................................
Tibetan
a). I.
Dpal [The i. ii.. iii. iv. v. vi. vii.
II.
Dpal [The
i. ii. iii. iv.
Editorial
Procedure.....
203 213
texts 'jigs rdo rje Vajramahabhairava Rtog Rtog Rtog Rtog Rtog Rtog Rtog
1: 2: 3: 4: 5: 6: 7:
rdo rje Ritual
Rtog Rtog Rtog Rtog
1: 2: 3: 4:
byed
chen Tantra]
po'i
rgyud
dkyil bstan 'khor pa ............. las thams cad grub pa ............. btu ba bstan pa ............. sngags sgom pa ............................ bris cho ga .................. sku'i cho ga....... gi las kyi sbyin sreg las bsgrub bsam gtan pa........ gyi 'jigs byed kyi Tantra Procedure
rtog of
rgyud pa'i Vajrabhairava]
thabs dang shes rab kyi bsam gtan.. sbyor ba ........................... bris sku ........................... sbyin sreg gi rim par phye ba...... Lt
214 . 219 227 231 236 239 244
251 255 265 268
III.
Gtam
kyi
rgyud
[The Myth IV.
Chu cchu
rtog
Section] nda
V.
i. ii. iii.
b).
Mongolian
pa
Section] byed
Section
....................... kyi
Tantra
1 2 3 4 5 6 7
i. ii. iii. iv. v. vi. vii. II.
of
1 2 3 4
III.
rgyal
po
rtog
Vajrabhairava] 280 289 291
texts
Onul Onul Onul Onul Onul Onul Onul
[The Myth
gaYan
tantr-a-yin ayu\
Onul Onul Onul Onul
Domuý-un
tantr-a-yin
: mandal-i ugaYuluYsan ............... bütügeküi............ : gamüX üiles-i tegüküi : tarni-yi ugaYuluYsan....... : bisil, ýa1 ........................... bey-e-yin üiles : jiruy .............. üile.. jang Aal mandal-un aýui yeke diyan-i bütügekü-yi : onu\ýsan........
CoN(tu vcir [The Ritual i. ii. iii. iv.
kyi
rgyud
Coytu ayuYului-yin yeke vcir [The Vajramahabhairava antra]
I.
277
'khor lo bri ba .................... dam tshig rdzas sman bsgyur........ dang grogs............ las kyi rgyu
1: 2: 3:
Rtog Rtog Rtog
rtog
'jigs
Dpal-rdo rje pa gsum pa [The Three
275
.............................
ra'i
[The Musk Shrew
pa
diyan......... kiged bilig-un : ar\ý-a : barilduXulqui ...................... bey-e jiruN ........................ . jerge-yi ilXajsan.... : rl mandal-un
onul
Section]
294 299 307 311 316 319 324 ga\ýan 331 335 345 348
355
.............................. PART FOUR
a).
Bibliographies
1. Works i. ii. iii. iv. v.
in
oriental
Canonical Canonical Independent Independent Independent
2. Works
in
languages
(Kanjur) works .......... (Tanjur) works .................. Tibetan works ................. Mongolian works ....... Chinese works .................
Western
languages
....................
5
**
358 360 365 381 382
384
b).
Glossaries i. ii.
TibetanMongolian[Notes]
Sanskrit-
MongolianTibetan
English.....
........................ ...................................
392 400 405
c). Appendix Concise collected
d).
instructions tantras
on how
to
............................
read
the 406
408
Index ...........................................
G
ACKNOWLEDGEMENTS
Thanks
are
School
of
due
Professor
to
Oriental
Mongolian presented
for
Institute Stony
at
Jakarta,
(histories)
1byung
Mongolian
the them by
Peoples'
been
Kanjur
Boldh help
the
the
of
Jones.
of
the
Thanks
are
Access
had
impossible State
it
not
information
to versions to been
due
to
Lama
in
Mongolia staff,
to
possible
Kanjurs the
rhos
Rgyal'rtse
was made for
of
the A trip
the
these
the
of
on
check
of
Religions
cycle.
Embassy
also
A. Gard
formerly
Smith,
University
British
provided
World
of
Vajrabhairava
Republic
ma and Urga British Council.
the
E. Gene
the
of
Study
the
of
Richard
Professor
provided
spangs
have of
in
versions
generously
Advanced
the
New York.
Brook,
US Embassy
did
as
Classical
Feistel
Berlin
help,
bibliographical
in
extra-
Mongolian
Hartmut-Ortwin
in
for
years
the
with
Dr.
Staatsbibliotek
the
help
London
the
of
Studies
the
over
for
and here.
African
and
instruction
curricular
Bawden
Charles
would
situ-help as
well
Noel
notably
Gundsangbuu
as
of
Gandan
for
kept in to the texts access library. but by no means least I would Last monastery like thanks to to express my supervisor my heartfelt School Oriental Skorupski Dr. Tadeusz the and of of Monastery,
Studies,
African for
supervision
careful provision on
Ulan
the
Bator,
University which
of
maintained
and
guidance much-needed to travel of freedom
other.
7
One could better balance
London.
on the one hand, down rarely-trodden
not wish between and
the
paths
LIST
OF ABBREVIATIONS bp. this
A
Independent (Text V in
AS BL
Atharvaveda-samhita. British Library.
Bp C D IOL Kow
Blockprint. Mongolian in RLC. ms. Kanjur (catalogue: Derge Kanjur 1934). Ui et al. India Office Library, London. Dictionnaire Mongol-Russe-Erancais, 1844. Kowalewski (Ritual Vajrabhairava-kalpatantra Procedure Tantra Text II in this of Vajrabhairava; essay). Library of the School of Oriental and African Studies, University of London. Sanskrit-English Dictionary, Monier-Williams 1899. Mahävyutpatti. (catalogue Peking Kanjur of Tibetan edition 1962; Suzuki of Mongolian edition : Ligeti 1942). (catalogue Peking Tanjur 1962). : Suzuki (catalogue Stog Palace Kanjur : Skorupski 1985). Royal Library, Copenhagen. (catalogue Rgyal them spangs rtse ma Kanjur Bethlenfalvy 1982). (Kanakura Tohoku University Catalogue et al. 1953). Tibetan-English Dictionary of Buddhist 1986. Terminology, Rigzin (1Tibetische Handschriften and Blockdrucke 4: Taube 1966; 1979). 7: & Panglung Wilhelm 1976 Tibetan-Sanskrit Chandra Dictionary, (2nd. ed). (catalogue Urga Kanjur 1980). : Bethlenfalvy (Text Vajramahabhairava-tantra I in this essay).
Kp.
LSOAS MMW Mvy. P
PT R RLC S Sendai TD THB TSD U Vmbh.
of the essay).
H indicates extraneous or doubtful in the texts or translations. <> indicates thought to sections texts or translations.
2
Three
Section
material be
or
misplaced
Tantra
readings in
the
AND ITALICIZATION
NOTE ON TRANSCRIPTIONS
1. Transcriptions
is
Tibetan
transcribed
fora
used
is
following
2.
c and are used The blockprinted in
care
the
in
preference is
words
have
forgW-;
g. y
is
n. y
.
as
usual,
been
and
are (subjectively)
are
except
for
the
assuming than retained
Written
however
a first
mantras
and
transcriptions
are used (though forms
Mongolian
this
the
essay
by
Such
two). underlining
distinguished
in
reconstruction a Sanskrit form. Mongolized a Mongolized in has it cases where that
would dandir-a
tantr-a
and
these
the
Mongolian
strict letter
of
the is
that
An example P has 4 while
as
evidence
words
between
5.
show
Sanskrit
in
ý and
unnecessary
graphically
decided
transliterate
transliterated
translations
transcibed
dictionaries
the
Kanjur
more usual no difference
which
rather however
blockprint
of
the
the
sometimes
intended
accepted dictionaries).
instead
Mongolian to
letters
Mongolian
only
from
transcribing
original
there
is
with
:
in
The
usual,
transcribed
j
great
all
as
distinguish
to
Mongolian
1.
:
will the
word (and
make
the
manuscript
accept (the 'normal'
transliteration graphically (and not
I
had thus issue
been into
passed into
the
clear
: the
M has
.-J the second form). The
of Skt. distinguished, dandr-a).
forms
and first
tantra so
with it
is
2.
Italicization
All been
foreign
words
italicized
exception
of
with as
the
the have
titles
of in
of
exception titles the
English).
of works
proper works translated
Some Buddhist
nouns (with in terms
have the this
given English been italicized, have while not use more general folio in the and apparatus critical and phrases words for been italicized have ease of reading. numbers essay
which
are
%0
in
LIST
OF ILLUSTRATIONS
Plate
1:
Vajramahabhairava
12
Plate
2:
Mandala
81
Fig
Ia.
Fig
lb.
Fig Fig
of Forms
:
Three
:
Lalitavajra
2a.
:
Red Yamäri
2b.
:
Gsang
bde
.................... Vajramahabhairava......... of
Dharmaraja............
.......................... Yamäri.......... and Black 'jigs gsum .................
II
68 68 73 73
l2
PART ONE
%3
I
Part A.
THE STUDY OF TANTRA AND THE RATIONALIST
i.
Preliminary
tantras
finds
a texts
:
do
mystical do we what
mystical
with
tantric)
material
our
modern, [3]. ways
words,
phenomenology in
the
gods
example)
tantras
that
Or
as
validity of the
tantric's by
mystical
general
is a
type
leaving
of
grant system
in
question
validity
or
systems
ºtt
according
to
rules
the (for
in In
short, it (eg.
view is
a
aside
to means
with
a particular
adopting
functioning
other
safety-in-neutrality,
mean
to
of
non-modern
exist.
not
two
kind In
those
dealt
can
in
of
course
of
to
powers
to
this
acceptable
played
explanation
possible
again
people,
not
this
according
and
of
some
them
being
is
commitment
secondly, it
not
to
But
ask
presented
research. formulate
renders
magical
does
the
viewpoint
which
do
unstated
means
the
and
and
phenomenology
for
game
rules,
spirits,
status
used
can
one
be
can achieve
scholars.
academic
rationalist
view
way
rationalist
modern that
a
in
works
to
be
one
of such can be presented
order
can
generally deal to age,
(in
they in
no
interpretations
acceptable
rationalist
arguments
[2]
the
impasse.
this,
practices
Firstly
acceptable
Given
native
academically
phenomenologically
rationalist
the
as
essay,
is
our
and
this
there
:
interpretations
Native
systems?
case,
the
in
such
a methodological
theories.
or
texts
one in
way,
with
in
simple
acceptable
[1]
mystical discussed
him/herself
is
problem
agreed
with
Vajrabhairava
of
researcher The
Observations
dealing
When
QUANDARY
the ).
unacceptable
cultural-relativistic system/text
a mystical for the have
whether
a particular question any
claim they
group
of
whether to
are
a more to
be
Even
problems
with
are
Tantra,
worked-out
interpretations
of is
these texts of (those who think 6th.
the for
it
this
the
Taking that
mean
for
only
there
analyzed,
scholarship
modern
can
For
scholarship. in the time
history
it
of
these of
information comparative have been available to the
not
Tibetan
and
Mongolian
Though
there
are
similarities are
pointed
and
(eg.
also
to
pay
does
far
cultures who
else
IS
and
accumulate a
traditional these
implications
causal
removed used
from
not as
traditions in
which
modes of first the precise substances piecemeal type
which Indian,
treatises. when
Datura,
one
usable
provide
of
us
rationalist on the basis
areas
on
commentators no
between out
price (methodological in
to
international
texts
to
the
animals
plants,
any
tantra
traditional (for possible
in
would
course
tantras)
hoc
paragraphs
on is
are
Western
open
closing
large
appearing
the
they
seriously
very
are improve
example
identification
specific
are
traditions are oriental When Indo-Tibetan tantric
native
sources.
exegetical are being
These
us.
is
to
interpretations
native
not
interpretation
is
one am willing (A. ii).
section
are,
ad with (or indeed
unacceptability
I
price following
Of
premises
philosophico-rational) This
the
of
case
Vajramahabhairava
the
tantric
accepting
the
to
which
on p\! 7).
essay
such
worse,
or
material (modern)
free
of
In
available do better
an option not is should read
Section
in
translated
fact
In
material).
mystical
better
tantric
such
be rationalist
methods.
for
(or
methods
tantric
methods hope to
cannot
to
open.
suitable
most
of
up
options
because,
primarily
scholarship
of
other
Buddhist
suitable best the
eyes.
no
tantra
necessarily
must
measuring
the
surprisingly,
and
of
curiosities
student
modern
there
methods
there
Buddhist
the
system)
standards,
pays
for
though
mystical
of
primitive
use.
practical any
more than
as nothing
regarded
such
each
other
where
else
wild
cattle
irrelevant similarities
occurred
cults the
to are
and
understanding out.
pointed
I6
so
it
on) of
a
is tantra
by
no
means
if
these
ii.
The
science
of
of
mysticism
Students that
agree scientific
mysticism as being
community
considers
study
good
scientific
scientific
be
tends
be
to
This reason
why
a
should
ever return
-
both
the
to
especially
investigation
at the
close
scientific given
public "
"unscientific! intellectual ranks
In
science
is
tax
with has
and
ostracize
we find
all it,
of
against
that
is
-
awkward not facts.
individual and
so
one would in any
capable
of
phenomena
competition
amongst
moment
bury
of
such
any
a
no
any sort (and we
commitment
fully
of The
money.
the
And
theories
the several
a
views.
rejection
cautious
study the level
hurled
of
arbitrary and
is
communities
short
this
the
there
all
"scientific"
and
present
world
and
unscientific supposedly is the dominant mode
of as
impossible for
But
They
concerning
experience
study must be extremely
rejection
academics
or
science supposedly in general but to
phenomena
almost
-
the
task.
views
after
also
easy
world
well
are
the
assertions
these
do
- alchemy, like. But
vague
community
scientists
then
beyond
is
an
experiences
scientific
scientists
rendering
means
considered
later).
ontological
and
be
to
there
and
no
system
this
exists
expect
very
to
since "truth"
problems just to
all
scientific
friends
its
with [5].
that
at
mystical want
of mysticism leaves the
mysticism
be
would
that
mysticism of
rational of left
hope
witchcraft by
the
studies, and because scientists
company is
generally define the
we
which
why
reasons,
or
it
for
the
unspoken
would If
scientific
reasons
incompatibility
If
science
that
simply
in
these
to
shall
and
unscientific.
demonology,
scientific it
is
reasons pale
astrology, locating tend
mysticism
is unscientific mysticism it. however One would
naturally not
[41
the
theory, their
accusation scientific
differences,
interloper.
there
17
are
particularly
human
to aspects different no
psychological unscientific Amongst
themselves
concede
that
are
unsteady
of
a
theories itself
and
unclear
at
for
example foundation
in
systems
universities
and
unscientific,
science
a to
solid,
is
every
that
the
intrinsic
have
created.
In
But in to
upon to
way,
showing
schools
and
attack
the
itself
present
based
the
of
when
itself
this
human
of
nature
happy
life.
utterly
remain
as
superior
system science
manages
2) the remain education; funding beneficiary the of academic of public primary for life; 3) ensure influence comfort power, and personal 4) extend its its influence to all parts practitioners; its to universal through and validity claim of the world to
1)
5)
ridicule
its
mathematics, limitation
firmly
all-encompassing, form of other
are
any
quite
subjects there
will
called
to
willing
Indeed,
the
when
unchristian
present. in
the
earlier [6],.
scientific
introducing
when
public,
the
perfectly
all
of
of
we
the
are
and
because not because of
but
to
to
science to
essence
the
rock-solid
unattainable, ability
in
scientists foundations
indications,
clear ideal
of
attitudes
Christianity
say,
of,
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Much
rationality. "liberalism" Western theories
or
Feyerabend's
to
chance [have]
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it
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[have]
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man's his in
to
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Amazonian Buddhists
politics' of
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Indians to
Muslims
%s
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that
participate his medicine,
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modern
valid.
In
members
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manias, science, (1978 : is every
Siberian
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notions
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non-scientific
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cultures
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technology,
people
of 'equality
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mean life
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preconceived
own
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modes
races
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is camouflaged with of this ", "equality" "equality', -
words
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granted,
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terms
on
misrepresent
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Quite
monopoly
likewise
his 119). for
taken group
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reindeer accept
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technology
the
Of
lucky
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humanity
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by
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deal
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%9
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Wittgenstein.
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complex features
ammunition feel to tend superficially
logician
science
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The
science.
[8].
century
between
nonsense and definitions requires require
made
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themselves, of
mysticism faced with
science
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distinction to
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metaphysics, has pale)
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equivalent
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of
Initial
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students defenceless
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course
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And
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judgements
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casual
so-called draw the
concern major but for their history
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fall
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it
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enables
cultures
rational.
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argue
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may
science
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investigate
to
made
their
[7].
contributing
immediately
them
quaint
philosophies
of
renders
unscientific does consider
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"primitive"
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life
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Western
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Carnap
Rudolf
demonstrating
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and
metaphysics was (or sense meaning) This
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definitions
According
of to
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verifiability have must based the
on
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is
consideration
grammatically or
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green'
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question are members be mixed in single cannot to
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c).
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"meaningless" demonstrate
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theory
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and
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proposition [9]. observables
can
observables
rational unscientific
statements or
20
in be
false
x'
-
a).
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or
hence
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it
proposition languages;
to is
is b).
in results listing full (ie.
be
is an of
there
be
were attempts made to in which scientific/ well-formed
statements
metaphysical
or
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property
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requiring
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condition
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looked
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The
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words
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in words all a proposition defined by Carnap as being
could
while be not
Carnap
expressed. language
in
in
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was
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strained
Kurt
and
Gödel's impossibility
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theory, of
could
that
the
of for
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demonstrate
the lies
All
these
makes
theoretical
structures
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scientific
statements is
translation
be
statements
to
scientific besides
topic
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part
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of
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time,
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science
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a
logician money
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demarcation attempted above at attempts be logically-based which would structures for It the sciences. and eternal validity
The
easier
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themselves.
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).
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of
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paradoxicality logic the
their
It
paradoxicality.
while
the
further
Tarski
of
which,
propositions
language
above
demonstration
the
the
all
the
outside
of
a language
constructing
necessary In short
language.
universal languages
language.
demolished. soon demonstrated 1).
was
theorems
a particular logician
Polish
The
language
universal
proofs of express all impossibility the and 2).
of
their and (and this
physicalist
and idea
expressing
theory;
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unified
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physicalistic
expressed
The
incompleteness
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be
era).
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theory a
propose
physical
time
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post-quantum
also
This
space
to
to
on
only
which
in
movement
went
to of is
these of those proposing motives in the trauma mind occasioned 21
amongst Newtonian
theory
certainty proof,
be
there
could
in
of if
science
utterly
useless
scientists in defending
against
quantum
theory
and
vastness
and
unanimous be
to
end
agreement
complexity
technological
influence
fine
a
point
"universal Newtonian of
new
than
for
century
of physics
differently.
was
philosophers
Since
science demise
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gravitation theories
were
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under
conditions If
falsity.
it
crucial
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with
of
a
because the
a few
normal
which were idea theory
of
human
its
a be
ever
having turned
predictions
impulse
of
is
to 22
20th.
of
paper
proceeded nor and
theory
the
all,
scientific
theories
to
a theory
which
those
specified would
would be
to
is
out over
make
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proved.
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proponents
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verifiable
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science
known
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results
history
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only
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put
establish
the
Newtonian
Best
number
constructing
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involving
Popper,
if,
scientific
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to
within
of
of
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attempts.
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produced. falsifiability Karl
such
ideas
shown)
to
by
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tested
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Despite
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gravitation,
scientific
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by
science
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philosophers
example
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The
just
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hang
However, tenaciously. on a more sophisticated falsificationist falsified if consider might a theory there were another theory and only if available which facts by the original a). predicted novel not predicted b).
theory;
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over
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contained and c). theory
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content its
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In
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languages.
scientific propositions is
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purview
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unnecessary because
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oblivious because accept
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ideas
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all
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and for
draw,
And
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:a
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unnecessary community problem",
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It
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activity
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How
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Science
science
theories,
Scientific
testable
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list
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excess
corroborated.
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zone
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Only as has happened in the past[1O]. science is perfect that as and complete science we concede be sucessful, is can any demarcation and I currently
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know
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of
a
Despite
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view
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mystical a mystic.
the
we reformulate easily the unscientific concerning nature assertion in the following : statement is unmystical. Science Strange
more
of
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events
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example doctrine
the
or
knowledge
validity It
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determined is
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truth by limited
Mental
states.
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awake
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state
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-
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one
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contain
types
possible
to
states mental knowledge can can
mysticism
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is else
gained
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existence,
attainment,
other numerous beings. Scientific
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(in
anybody
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only
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and practice is knowledge
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subset
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claim.
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knowledge),
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least
at
comprehension
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mental
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or usefulness of disposal of human
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the
and
in
place
For many. inadequate
instruct
it
alternate
invention
[11],
amongst hence
in
acquired take
is
states,
mental
alternate knowledge
at be
look,
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merit
state
be a general inadequacy of divide to a establish attempts is a there and everything else,
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scientist
it
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rational possible to
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mystical
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mental
by
favoured
state
scientists falsehood
As
and
rationalists. say, Buddhist
a is
Tantra or of, by whether the practitioners the simply attain (supernatural to siddhis powers) and progress by trivial enlightenment some and not scientific Similarly the truth criterion. or falsehood of a system is the power of flight of witchcraft aiming at teaching determined by whether the witch or not manages to fly the result determined
truth
once he or
she has
and correctly falsehood of shaman
concocted Shamanism
a
systems
Asserting
place world
Such
the
physical
to
similar
again
an
arbitrary
is what demarcate
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with
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is
cases
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of
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like
and
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various
only idea
everyday there
is
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manner, demarcation to
demarcation be that
mental are
of
is
state numerous
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strict the
alternate
zS
tacitly is
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this
but if
is
or
once
reason be
should intellectual
unmystical
may
demarcation
this
we duality
"mystical"
no
sort human
all
any
scientific impossible
is
there
science
two-fold
or
accept
merely but that
sorts,
of
considered there
me to between
Calling
supernature,
mental/spiritual
encompass
activity.
a
could
It
and
nature
the
and
sufficient
mental
provide
between
seem to duality
pair
two-fold
a
considered
But
is
something
/biological
other
the
the
scientist because
idea
science
distinctions
27).
to
whether
by scholars trying to find ontologies proposed a for in the the religious modern science-dominated (see the critical discussion 1979 : 22in Peacocke
realm"
and
or
may have.
that
lead
necessarily
by these
of
or false
are
preliminaries The truth
communicate
none
preconceived
rationalist
or
and
rationalist
that assert such fit with whatever scientist
determined
contact In tribe.
for
sufficient
a is
the undertaken flying potion.
to
manages of his
spirits
correctly
were
to
between mental mystical
accept the state. mental
in or from one particular gained is not the same as that gained in or from state instead? So why not "multi-realm" In ontologies discussion the on the unmystical nature of leaves "unscientific" theories untouched other
states,
and
alternate another. addition science
knowledge
further turn which may in their complicate The statement is unmystical is that science familiar the the converse not of more assertion "therefore is unscientific, is no that mysticism especially as there involved. To put it ontological claim : in more simply and systems the picture.
in science that general when a believer claims a theory is "unscientific", he or she rejects the validity of the hand were a mystic theory; that to claim on the other is this science unmystical, would make no judgement the
concerning "everyday"
validity
waking
of
state
science
two. basic
the
1). the
uniqueness
science
other
systems of thought, and because be to precise, non-existence
or
to
approaches be
present seems
to
do
mystical
experiences, it
until
so
theories
which
it
"unscientific". be
safely considers one
any
would merely Science in might
of
particular
pays
at
2).
science
called only
one mental
level
this
section
of
of
of
"scientific"
-
be
to
system to
reassure modern its time own valid produce but be able it will not serve
to
extant
do
since
it
as
since knowledge, as
ZG
of
all
at cannot Conversely there
present
state,
the
theories
:
concerning over inadequacy
mystical
"unmystical" type
ideas
superiority
attention
cannot
And
its
and
for
need
of
current
mystical "unscientific".
considered
sympathizers.
claims
of
this
scientific; theory
vagueness
mysticism,
real
no
the
consciousness.
To summarize because of the of
at
valid.
is
at it
that
mystical these present
are can
arbitrarily acquired
in
iii.
Phenomenology
systems involving been investigated
Certain have
states
and mysticism
well-known
experiences "scientifically".
Kasamatsu
study,
of
Hirai
and
investigations electroencephalographic of (seated practitioners zazen meditation) have been made of Tibetan similar studies heat)'
transcendental
practitioners, drug psychedelic
alternate In one undertook brains of
the (1966).
Other (inner gtum mo meditators
and however
All
users.
such studies, they accurate and scienific may be, end up as nothing Staal more than feeble phenomenologies. comments that 'the that
best
they
one can broaden
might
disinclined
to
effects...
the
provide even a first let alone provide (1975 : 112).
scientific, are in
A between
two
study,
the
of in
a
what
is
terms
that
position
social
theories'
of
or
in
surprising
strictly terminology
any
otherwise
the
appear
phenomenological the
of 27
natural
other during
is
there scientific,
of
mysticism.
mystical
holds
notes,
-
case.
Firstly
a
-
distinguish
however
phenomenologist
approaches
on
going
that
should
any
phenomenologies
phenomenologist,
takes
observes, In
are
in
not
phenomenologies.
standard or
a
we
hardly
phenomenologist
produces basis.
is
separate
anthropological This
who has
people
sociological
phenomenologist
the
of
are
reason know
is
waves alpha of zazen meditators, we know nothing happens in the brain that something
which
meditation,
that
this
studies
meditation
explanations
When
fact
the
of
understanding
anthropological,
uninteresting. the brains
than
for
these
of
minds
studies...
to
is
most
that
accept
physiological
It
for
say
field
of
interviews account sciences,
and on
this he
or
she
a black
produces by
untouched
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interpreted
theories
the
by
in
way
these
produced
by
mystic's
explanation
the
the
In
theories.
theories
they
of
should
the
temptation
a phenomenology, box often black
we find rush
hoc
ac fill
to
of
absence
the
There for
empty is
the
sake
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mystics
unnecessary
interpreted subjective
to
modern
remain to
it
And as
will
help
make
system
of
phenomenology,
the
from
not
a
and 29
that
the
complete
that
a subjective, meditative of a full, or
mystic It the
a
seems
mystic's
the
The
point. this
explains not
can
we
phenomenologist,
phenomenological mystic
upon
here
techniques.
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one
light
or
mental individual
is
more
touchstones.
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mystic
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while
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by
provided
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of
phenomenologists
for
the
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studies
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standard
nothing
context
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abstract
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of
part
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in
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since
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in
engaging
only
sciences
only
exists mystical
of
system but it
of
if
phenomenology
phenomenology is This argument.
of
as
seriously
second
a
is
there
of
profusion
standard
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preserve
great.
space
phenomenology
personal
group
in
theories
current
construct
too
proves
they
when but
Nonetheless,
exist.
mysticism
of
parts
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natural
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mystical
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in
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black
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Further,
phenomenologist. is never
any
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end naturally description
are
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theories, of
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of
theories
of
theories
phenomenology,
"objects"
reside
practitioners
theories
black
the
phenomenologist, theories can be taken
these
which
interpretative because
the
phenomenological by the account
into
Within
non-phenomenological
consideration
original
taken no
internal
under
theory
non-phenomenological
given
system
[121.
phenomenology
and These
mystic.
box
second,
"objective"
phenomenology
anthropologist or experimental for It is small the two example. wonder that irreconcilable remain completely - the mystic
scientist, approaches the and different
phenomenologist phenomena. Until
up,
there
any the
rationalist, theories
the
rationalist
will
does
has
never believe in
not
scientific in fact
or is
the
mystical
of common for
more
entire
personal the
and
than
rather
intention
any
for
rejection
of the mystic by definition
phenomenology theory since
have,
not
root confusion justification whatsoever
It a mystic. dismiss to
of
completely is cleared
this
be no
also
describing
are
empiricist
experiential bother with does
field
the
of
to
rationalist having, and is There
of
experiences.
to theorize of any consequence about. Phenomenologists their that of course recognize just fix approaches the are a beginning to efforts ideally phenomena to be interpreted, without attempting there any kind of interpretation since seem to be no nothing
suitable
interpretative
modern But
is
what
"insiders"?
the
actually
Why
are
of explanations Siberian shaman of
spirits
we
tells the
in
mushroom
spirits to
noncommital
phenomenology
explanation
in
whether left
to
the
unanswered
terms the
of
fore
it
So we find it interpretations Western) interpretative
the
resisted, biochemistry this
case.
interpretation is
just
very
systems
it or But is
assumed
and
to
is
not If
mushrooms.
is
this
tends
-
out
to the a
produce
an
usually
which
psychology the
a his
answer
rejects
a rule
way
the
example, fly-agaric
and
naturally
- as inhabit
easy
in
shaman's -
she
for
him
to
of
accept
consuming
speak
which
take
to If,
after
academic or
explanations
reluctant
that
us
temptation
come
so
the
with
themselves?
mystics
western because he
explanation believe
would
wrong
the
questions,
techniques.
of
question
valid
or
not
is
be wrong.
take
(=non-
seriously. lengthy have
these
hard
Za
to
non-modern Yet some of histories
and
detailed
methodologies
which
seem
far
more
capable
of
systems than some of the systems sense of mystical in the primacy employed by modern scholars who believe of modern logic, and science. philosophy making
30
iv.
Buddhism
Amongst
these
the
perhaps inception writing
Buddhism
regardless
mental
what
touch
only
inasmuch
progress
towards
supposed
to called
internal
or
understood
through
entering
using India
of
explained,
adopted
religious
system,
historical
interest.
comprehensive shown itself
states its
to
experienced approach
to the
only
Buddhist
approach be
possible, formulations). European
classified
the
one
as
anything outlines
Dge
lugs
Fortunately which
and
natural to of
there deal
31
go
are with
now the
little
no
meditative if
religion, by. In
one
can be given, pa (Mädhyamika
lapsing
has
states of
a
of
possession
tool
mental
of
merely
meditative a
era
natural
not in
the
our
particular is
in
tantras
of
millenium
the
occasionally languages
Buddhist
still
broadest to
the
methods. of how
and is,
is
achieved hardly
mental
tantra
is
field
of
utilized
except
gained
a
being
and
either
of
being
Buddhism,
and
states
is
tantra,
approaching
section
might
be,
be
(a
theory
adapted
viz.
is
universe
as
first
the
and
theory in
versatility
in
hinder
or
Buddhism
scientific a discussion
reasons
to
Nirvana
this
modern
these
community
states.
and
mental
understanding
states.
meditation,
but
affect
can
in,
universe
meditative
universes
the
in
external
in
while
meditative
of
approachable
The
been
explanations
contribute
No true
meditative
philosophy
or
Buddhist
much on has
external
from
hence
and
external
of
flow
insight).
process
For
Buddhist the
the
since
instructing
and
enlightenment.
be
touch
may
classifying,
states
of
concern
it
else
these
as
meditative
means
prime
systems
Ever
Buddhism.
states. meditative features of upon
and
part
by
is
the
justifying,
explaining,
interpretative
unscientific
complex
most
of
theory
as mystical
this
particular one as
which far
as
into
Yogacära
several
works
details
of
in the
interpretation
Buddhist
here
detail
excessive available theories Buddhist be
can
considered
and
so
of
points
point
of
current
worldly
first
as
a method
in
reasonably tantric
upon
and
come.
the
of
the
of
Buddhist
a
of
surprise.
And that are
move
freely
above texts
sentient between
beings one
non-worldly is a universal Buddhism
be (the
initiations
it
fact)
and
according to
revealed dAkas
and
another
was necessary
worthy
that
in
exists
the
so is
teachings
to
ý2
it
that
and
world
entirely buddhas
by
was
could
granting
And secondly,
it
why
monastic at first
something
Buddhist
all
we
commented
strange
sense in worlds
other-worldly
the
as
close
Buddhist
perhaps
given
is
Snellgrove's
read,
the
texts,
appeared as
as
widely
by
Much
understandable
contained
other
some
and
literal
quite
such
and
material.
process
of
mass
and
about
of
powers
certain
exact
Indian
the
on
oral
the
: when
a vast
manifestations. (all
existence
new
tantra
produced
be
to
teachings
the
worlds
there
is
they
various in
teachings
era
separate
terms
from
unclear,
about
were
the
-
natural
in
itself
seems immediately
came
nonetheless
religion
It
theorized These
their
The - is 117ff)
texts
community.
other
terms
communities,
itself.
47ff;
:
it
written
history
(1987
these
and
in
attaining
Buddhist
sangha
Indian
sight; different
for
kinds,
in
appeared
account can
two
of
manifested
unsystematic
the
wont
our
of
from
Firstly,
permissibility
religious
and
within
understood
Indian
the
millenium
and secondly be approached
tantra
and
it
and is
methods,
of
part
first
the
texts,
-
large
a
view.
the
subcontinent
of
tantra, of duplicate what
view. Firstly,
varied
tantra
tantra
that
of
of
tantra,
of
permissibility requirement
only
by
community
Buddhist
would
acceptance on during
and
practice
[13].
elsewhere The
and
to humans
no
theory since
däkinis)
who
transmitting adepts.
tantra
become
part
Buddhist
of
other)
interpretation
tantra
as
accession
a of
certain
accessing
Old
is
yet
what
be
can
because
its
of
pre-modern forms) significant form.
Most
methods
roughly
of
which (often the
of
and
or
'dream
who
also
transformation animal
forms,
through
such
6).
minds, extreme these been tantra,
religion were any
the
of
techniques
in
them,
may for
impossible
its
sangha
of
where
the
have them
most
and
technique
religious to
the
seemed. have
"extreme"
'soul'
the
of
existence
powers 1976 :
as
own
been
of
"un-buddhist"
would
ignored
Buddhists
have
how
of
their
of
It
India
techniques
since
of
have
simply or
dismissed
forms.
To understand what the deities how the Buddhist is meant to use yogin 33
initiation
Tantric
would
regardless
to
of
process
of
investigation
the
or
shape
some
supernatural (cf. Furst on
so
commonplace, to
natural
interest
and Buddhist
most
form, the and plant divine into and/or
environments
were
the
transformative
body,
practitioner
the
of in
in
animal
acquisition
committed
even
in
natural
identification
of
involve
physical
all
"pre-religious"
separability
transformations
members lived themselves
they
the
the
The
natural
the
appear of
in
to the related deity. include These
the
from
another These
presence
features
other
merely
features,
of
of
practices
natural or
possession)
experience, body'
set
In
powers.
main
communities. (in its
the
called
with
initiatory
spirits
is
the
for
methods
resultant
form
some
uninterpreted
of
religion",
common
experiences
identification and
using from all
in
ubiquity
a
deity
a
at "natural
in
simply,
and
in
widespread
collection
pre-urban including tantra
have
with
another
and
religions,
states
techniques
Put
texts,
as
the aimed at belongs to an
yoga
mental
Worlds.
termed
tantra
of
such
states differ
mental does not
it
of
New and
tantra
this
(divine)
complex
the
forms
type
(or
Buddhist
any
ignoring
and
particular
ur-religious both
Ignoring
practice.
of
tantra
are
them - and also
and to
become Buddhist how tantra could exactly - we understand is has that to the what mind relationship should consider (ie. To Buddhist its the it to a objects). outside its both be, has is, that to and mind and starting point facts. The empirical as conventionally, objects exist her his take then mind as the meditative or can meditator 1. identify eternal try to a permanent, object and 3. the 2. the in the and the of mind nature essence mind; he In three the aims or she all mind. of characteristics in buddha Vajradhara the fails. In the the of words Vairocanäbhisambodhi 'The
: fully seen by any of the ones who have conquered Being they ever see it.
been
has never
mind
supremely attained enlightened, inner nor will adversaries, formless the mind has no colour red,
maroon or long, or
white, short light
either neither female,
crystal.
yellow,
has
no
either round or square; dark. It has no sexual identity (PT Gi 44v; Lhalungpa sexless
nor
male
blue,
such as The mind
or
shape it is
such as 1986 :
188). The
importance
overwhelming importance
less to
the
this any
in
category
is
that
unenlightened to to belong
the
is
There
both
these
itself
:
an
therefore of
emptiness
point
the are
and
the
of
point
entirely no mind identical
is
The
to
be
equally
things
view,
difference
at
the
are,
is
of
much
all of
emptiness the
mind
belonging
of
valid from
of for for the
considered [14]1. realm)
mistakenly objective
1ý
such
consequence in Buddhism
tendency
to
of
as
regarded
separate
and
is
philosophies
mind (which
mind
which
views.
mistaken is a distinct of
outside
most
Buddhism of
there
in
characterization
anything
distinction
subject/object
between
the
space,
and
enlightenment
' Whatever
is
enlightenment.
of
space mind
the
nature
of
For
this
reason
the
is
the
is
nature
of
mind
of
expanse
of
the the
mind,
the mind of enlightenment ' (Vairocanäbhisambodhi;
space, and inseparable. 1986
nature
is
Whatever
mind.
the
are
and non-dual Lhalungpa op. cit.;
: 216). Merely
meditating
the
practitioner (sanjsära).
enough
if
cyclic
existence
on emptiness aspect' or
'dharma
(in
buddhas
lead
will
other
on emptiness has pledged In
attainment (dharmakäya;
body'
meditation
however
to
function
terms
the
to
words
tantric
is
on
not in
meditation 'dharma the
of
sku)
chos
emptiness
of
the
leads
to
in for of the causes rebirth continued does but it lead to samsara), or not a 'form aspect' (rüpakäya; 'form body' gzugs sku) enabling enlightened (to functioning in the samsara which as a practitioner, the
extinguishing
bodhisattva,
has
body
can take (sambhogakäya;
Buddha
himself
forms,
firstly,
two longs
sku)
(this
realm
form
such as a blue (nirmänakäya;
shape aspect'
amongst
adopted behind
this
his
the
case). 'enjoyment
the
form
secondly ) sku, which
1).
To
is
form
aspect' in
a
geometric 'emanation the
(eg.
Vajrabhairava
summarize
the
mahäyänist approach the Vajrapanjara-tantra
quotes
This
employed the
and
sprul beings
sentient
rim
is
any
a three-dimensional
cube);
plate distinctly
Sngags
in
which is
in
illustrated
in
pledged
form as
reasoning kha pa Tsong :
'If
emptiness were the method then Buddhahood could (=emptiness) be. Since there than this other not cause be no other is not emptiness' fruit, the method would (P11 (vol 1. ) 223.4.4.; 1977 : 117). Hopkins trs. The
formulation
obscure, on
but
emptiness
in the
this
argument alone,
passage is
may
merely
that
only
that
then
35
seem if
somewhat
one meditates meditation
on
emptiness
be
can
not possible (enlightenment
minor
though
Therefore
deity
(and
its
mandala)
lha'i
rnal'byor),
and
themselves
it
is
very
as
Deity
in
a
form
receptacle deity the
For of
thinking
approaches,
:
of
(the being
or jnänasattva
an
of the (devayoga;
tantras is
of
and
practitioner for pledge-being)
who in
initial
thus
rendering a fit union
wisdom-being)
with whose
practiced.
any discussion of deity left behind are best though
the
yoga, Mädhyamika modes in favour of Yogäcära
practice
of
meditation deity of
is included in the emptiness itself. The mental construction deity in when correctly yoga,
practice of the mandala done [151, is
differ
construction
from
form
a being found is
the
or
(the
this
on
concentrate of
of
universe
observation
Buddhism)
of being
enlightened
body
the
partly
type a direction
indicates,
techniques mind
the
purified
of
is
form
yoga
conscious
body
stratum
speech and (samäyasattva
is
meditation
form
characterized
the
with deity
yoga
formalized
meditational body
the
buddha's
a
that
involving a
earliest
tantric
anything
method of attainment 223.4.6-7).
this
with.
of
resides
the
As the Vajrapanjara-tantra mandala). body differs in certain ways from (indeed is not enlightened this the
of
continues
known
is
possession
evolution
which
one
identification
meditative
the
course
form'(P11
teacher's
This
formalized
of
cause
[=the
it
marks.
on the
concern
thing
not a but
is
this
is the circle method] of the is a binding Through of the blissful method. buddha pride buddhahood will not be distant. has the thirty two marks as well the as all
it man ala, the yoga of A teacher take
is
a
but
enlightenment,
Vajrapanjara-tantra
The
'Therefore
to
not
a thing,
emptiness).
of
emptiness
is is
eighty
cause
since
definitely by
a
an ordinary
mental
36
in
and
on yoga deity
meant
to
one way.
The subject-object
duality
which
is
absent
constructions
mental deity
yoga
since
subjective
and
in
correctly-performed
consequently is emptiness and hence
thought
'ordinary'
in
present
is
which
emptiness, dichotomizing
is
by
characterized the
absence
the absence of also ('inherent independence
objective
of the
rang bzhin gyis grub pa) of duality The of subjects conventional objects). and (the (deity tantric and wisdom as method yoga) practice is the thusness emptiness of apprehension which of existence';
svabhävasiddhi;
is
phenomena) designated
in
in
terms
opposites
conventionally-asserted which are in turn of
The
be
used
of
union for
The
deities
the
wisdom
purposes
other
deities.
in
This
whom Buddhists The Buddhist'.
and
To
fit
become
practice
or
to
ancient objects become
Buddhist
wrathful
they
had
are
manifestation
of
guardians need
to
be
bodhisattvas. those
the
of of
the 37
tantric (the and meet
Buddhist
'deities
not
in
who are themselves Yoga Tantra Highest Buddhist
impeccable
deities
Buddhist
India
of
could
yoga
be
to
purely
Buddhist
of
had
of
means
of the have
gods
Whatever
a mandala) did have to
They
are
there
using
protection
class
high-ranking essay
as
used
and
worked. deities
practice beings in
deities
great
pre-Buddhist this
legitimately
a Buddhist context believe', 'deities but
deities
in
were
the
pledge
such
(since the
accepted
they
for
used
(anuttarayoga-tantra) credentials [161), but
India
powers enlightened by the practitioner
however.
requirement,
one
of
the tantras because
and
characteristics or be attained also methods.
and wisdom, and b). acceptance
method
appearance
Buddhists
mahäyäna because
tantras
to
a). mundane
of
self.
mundane
the
way shown to be non-dual and only distinction between the the of
this
did
naturally
devotion
tantric Buddhism
converted The deity Bodhisattva
not.
itself,
or these by
Buddhism
to tantras
presented
Vajrabhairava,
a
Mafju4rl
who
Indian to Buddhism the ancient converted Yama, and bound him the underworld, protection
of
Buddhism.
38
god of death by oath to
and the
NOTES
[1] A mystical is either text, text or a written an oral from transmission text originates which with an oral developed beings in sentient non-human spiritually (divine realms. or animal) [2] 'Ernie', it While term. to use an unnecessary modern (=insider's) between boundary is true the that an emic (is (=outsider's) is indefinable theory and etic often a text mahayanist's of a theravada emic or explanation definition is in the etic? ), case of a tantra a firm based is the theorist possible or on whether not initiated Classifying in terms theorists mystical or not. duality firm initiated/uninitiated of an provides a is empirically in a way in testable classification which which emic/etic categorizations are not. [3]
Assuming from one cares about a acceptability At first it of view. rationalist point seem sight would is in that there real no point such worrying about but issues, they to me for matter one primary reason. Standards truth of rationality and scientific as vaguely in the those understood modern world are against which other non-rational and all non-scientific mystical the systems and this consequently enables are measured, be latter ignored levels inside to at all modern (and discouraged A it). education outside quick between budgets levels the and enrolment of comparison departments science university studies and religious departments bear this will out. [4] Given in current the degree of compartmentalization disciplines, the amount academic and given unbelievable it is topics this of work produced on scientific century, impossible for the scientific naturally a student ouside do to than the outlines vaguest any more world provide discussed theoretical and problems about encountered has For this this that section world. within also, reason be been can a). overloaded which with references not (Popper 1972 has the detailed found references elsewhere be has been b). discussed here) for not would what and It in any case. the most up-to-date should ones available (=nonbe that the external stressed chief also of criticism source scientific) of such academic been Catholic has the community, certainty scientific In literature I unfamiliar. completely whose with am (and discussed in topics this the section short in been discussed have competently more much elsewhere) (one 1985 is Duerr the very : other places example many (Western defence best of non-modern/nonacademic) I have yet that thinking come across). rationalist
39
[5] Mystical ignored are best as and theories experiences Can far are concerned. philosophy and science as current by be me who is it just reading a major astonished brain the the and of current views on mind restatement (Popper luminaries knighted by two and Eccles produced 600 hardly in 1977) the mentions almost pages, which, techniques mystical or of meditation states and is There of one short account experience at all? Evans-Pritchard's the on views predictably enough by followed Popper's Azande, and of summary primitive body, discoveries and mind concerning prehistoric man's 'dream of which reads experience and states one sentence inspiration abnormal and other of divine and possession [! ] [! ] involuntary and states recognized, also are (such [! ] those of as unconscious states mental (1977 "witches")' This that to be all a : 158). seems and science can offer of philosophy mixture mainstream the mystical. regarding
[6] For this see of a penetrating study phenomenon Feyerabend's to astrology of scientific account attitudes (1978 : 91-96). While the prejudices are of our ancestors we are hardly ever aware of our own. Prejudice obvious, lack of awareness It by definition to survive. needs this in Remigius the Inquisitor sorrow that recalled, was with his old age, those children of witches whom he had saved burning death from By not them as the on the pyre. demanded, he had that time of reasoning and place condemned them to eternal suffering. [7]
'culture is a phenomenon This as call which we might In today, whether science-dominated civilizations art'. discouragement democratic the or or communist, we find life the with coupled of unscientific of ways persecution ways of of these of the artistic manifestations promotion dance to life troupes packed play song native and imitations halls, tourist of provide villages concert life sacred and ritual, and by now meaningless pre-modern But this tourists. to should are sold museums and objects for just tolerance, animals as preserving not be mistaken in zoos is not the same thing wildlife. as preserving
[8] details For further 1978 : ch. 1 Lakatos
see
Popper
1963
:
ch. 10-11
and
[91 Nor is the concept particularly of an "observable" "observable", hallucinations Dreams while are and clear. in except not observable particles are general subatomic the validity by way of complex and expensive of equipment in discussed this is context. generally not which biochemistry the Further, and structure of consideration of of the 'transmission of the eye and of the process "observation" indicates that information or to the brain intuitive by the "perception" simple notions no means are 4c
Add relativistic they seem to be. and quantum effects to to the the relating observed phenomenon, of means information before transmission the eye is reached and to biochemical the resultant the phenomena occurring within disappears eye and brain, and our confidence completely. [10]
long The idea time that meteorites existed was for a by the that rejected scientific community on the basis did fall from belonged the rocks not on the sky - they Today have not there ground. as well are phenomena which to make the transition to quite managed scientifically lightning, Kirlian acceptable status : ball photography and hypnotism are three examples.
[11] Nor does scientific creativity emerge exclusively from the waking state uncomfortable and ignored - another fact for The to take note philosophers of science of. best known example of scientific understanding attained through the dream state is that of the German chemist F. A. Kekule its whose dream of a snake tail swallowing directly the produced to the then solution crucial of the structure question of benzene and related organic They turned compounds. out to be ring structures. [12] box theories Black translucid are contrasted with or in dependence theories representational to on the degree the interpretations the which and explanations underlying form from Some examples theory. observables part of the (1) is this Circuit theory science might make clear. in it that the takes phenomenological account of no the the structure electronic of components of circuit; (2) is the task that theory theory. of field and quantum deals S-matrix theory the which observables only with (exclusively to and momenta and spin prior orientations) following interactions the subatomic particle and ignores (3) interaction itself. Information theory of process deals the the neither with which of structure transmitting the meaning and receiving systems with nor For further of the information. examples and a scientific of phenomenology see Bunge 1964. account [13]
Tsong kha pa and the rud rim Chen moof sngags both rnam par gzhag of pa of Mkhas grub rje, sde formative lugs Dge the pa are works of which in English interpretation tantra, of are available (Hopkins 1977 Lessing translation and 1981; and Wayman 1968). The interpretations of other schools are less well deal in English, is a great though there of represented in Dwags po bkra information shis rnam rgyal's relevant (Lhalungpa 1986), Mahämudra on while work enlightened have Sangpo Rinpoche Khetsun Hopkins also provided a and (1982). ideas Of Rnying tantric of pa account ma concise the increasing works on tantra of western perhaps number Buddhist to the most explanations relevant are Beyer's The spyi'i
til
detailed his in on the work summary ) Snellgrove's 92ff. extensive and (1987). detailed For account a transformation of yogic practicalities body see Geshe Kelsang of the subtle
Tärä
goddess historical the of involving (1982).
(1978 : survey complex control
[14]
little favour find Though this with many would view hardened Western the most even mainstream philosophers, that rationalist a). external modern would agree because they to a they appearances are appear are what (even if their mind and as appearances are part of a mind . is asserted); existence as independent objects and b). the (or is thing as mind a as a system composed of things) intrinsically to other things. no different [15] is the presence It or absence of this subject-object distinction determines the correctness which or otherwise All of the mental construction of the deity and mandala. by the continued yogic meditation characterized primarily ('I distinction in this the of presence subject-object centre of the ma ala' etc. ) is part of the preparatory 'generation tantric the stage' stage of practice, (utpattikrama; bskyed the the rim) of while absence distinction the yogin to embark enables on the practices (sampannakrama; 'completed' of the or 'completion' stage rim). rdzogs [16]
is not This to say do not class yoga tantra deities; Hindu nonetheless is Buddhist This status. deities. pre-Buddhist other
that the deities of the highest on resemble or are not modelled is no doubt their there about Yama or with the case with not
y2
He [Soma]
bellows, his
sharpening (ruväti
veda
might,
afar...
tinge
§fAgno
i
häri
(7ab)).
70
IX
with
gazing
tavigyäyä
v]Esabhäs
Rig
vicakgan6b,
horns,
shining
bhImd
bull,
terrifying
I
Part B.
THE SACRED BULL
i.
General The
form
observations most
Vajrabhairava
of
1).
plate highest
is
no
in
-
but
even
Olschak
in
only then
lower
intertwined
the
with
three only (nos. 187.188,189)
the
as
(1966)
deities
will
deities
at
local)
tiger,
the
show, a more of
uniqueness scheme
There
of
strictly of
many
but local
the
to Tibetan very
scale
sum brgya ) confirms reappear,
from
Dharmaräja here
-
lion
and
the
three
(fig.
1)
in
-
the
pantheon bear heads
Garuda
(nos. based is
Nebesky-Wojkowitz's rnying
ma
predominance
only
Vajrabhairava
Images'
heads
bird
ma
rje's
canonically deities headed
animal
reference
rdo
: 113ff.
mythical
primary Gsar
brnyan
do
with
number
larger
predictably descriptions
the
cycle
a
Hundred
animal Apart numbers.
Outside
material,
sku 1973
amongst
pa'i
'Three
as discussed
and
184,185,186).
Rol
Yama
of
äkinis
has
illustrated
or Wangyal
small
forms
"buffalo-headed"
the
the
categories in
only
possessing
gsum
and
unique
in
to
pa pantheon, phrag
be
to
Reference
them.
Dge lugs standard (sku brgya brnyan reproduced
in
others
canonical head (see
("buffalo")
mahisa
deities
full
the
of
seems
tantra
have
pantheons
this
the
Vajrabhairava
yoga head;
animal
feature
conspicuous
serves the
and of
bon such
to
emphasise (noncanonical
things.
of
is
however
a
simple
Wä
reason
why
the
bodhisattva head.
Mafijusri
Menjusri
(nirmänakäya; form deity
purely Yama,
adopted
sku) sprul because the likewise is
(the humans among human in form for the form
earlier which
and more obscure needs
has
Vajrabhairava
as
in
as the
his hells
a
"buffalo"
form manifested a "buffalo"-headed
of his object "buffalo"-headed. Säkyamuni buddha
the conversion, A manifested for
example)
is
It is thus the same reason. link between Yama and the mahiga
clarifying.
k4
ii.
genera
lead
to
seems facts
due
to
to
clan
accorded
the
honours
thing
highest
equally
for
vital
recent
the
seek
to
meat,
and even blood have all these is
true
Arctic
of
and
for
tend
food
of
or
sheep,
domesticated In
divine
is
being
where
the
role milk it
7)
is
to
the
as
the
products,
is
itself
true
that
for
gods,
means
an divine
but
of
the
cult
L% 15
wild If
the
of
the
domesticated
a by-now
a
the
ancestor,
wild
of
still forms.
anything,
not
status
will
of
for
animal.
the of
one
were, of
sad
account
prerequisite
there attitudes
it
a rule
the
example). divine on
presence
for
as
-
(witness
as
a
a sufficient
People
food
are
investigated,
between
in
animals.
the
animals,
their
cattle
their
on
not
the
status
enhances
cases
is
no
continued
and many more besides - much in North America, in Reindeer
account by
of
While
these
into is
of
value
drinking'.
"cattle" not from the
or
domestication
differences
perhaps
horse,
milk,
this
-
the
mere worship the humble pig,
parcels
take
granting
animal
of
excess
other,
furnishing
Bison
on
to
Domestication
source.
in
we
cattle
in cattle (1981 Lincoln :
'based
uses
worshipping
Whether
to
for
the
so
not fate
religious
has
that
food
of
source
being
of
sanctifying
was
chief
-
the
of
nevertheless
Aryans.
the
asserting
Indo-Iranians
ancient
have
for
motivation
in
alone
reason
animals
analyses
usefulness
economic
the
on (the
hard
example).
Certain
cattle as it
bestowed
regularly
present
Wherever
members honours,
the
amount
clear.
religious
of
few
very and
however
we find
-
at
to
and
complexity is
India
Bison
and
guesses
One
the
economically goat
of
immense
role religious (in particular
animals
Buffalos)
the in
the
at
similar
lot
a
data. available look least not -
not
look
in-depth A more (genus Bos) and (Water Bubalus
cattle
to
background
The cultic
be
fundamental
group
who
were
familiar not.
the with The 'terrifying
original bull
form
wild
those
and
from afar', gazing domesticated mild-mannered
who were the sacred
source of one's cattle would have produced different (religious) vastly to reactions by the domesticated those themselves. produced cattle Just to take the simplest example, animal sacrifice becomes
possible
(since
domestication
after
only domestic humans includes
in India - which category always Any further doubt - are ours to sacrifice). concerning the importance distinction of the wild/domestic can be dispelled by considering human the gulf which separates animals
wolves
from
a matter
of
to
reactions is this
ever
So we are cattle if
of
any
sort
food-parcel
their
reason
still
impossible
to
As
state). "sacred"
altered is also
why
wild
feelings What
other
The
appearance in
continuum
mental
of
be simple answer might even if It has been discussed (cf. elsewhere "mythical that is of mine) truth"
paper the
of
socioeconomics.
the question with have induced should religious is aspect secondary.
prove.
a forthcoming dependent upon
And none
left
be?
there
could
mere
dogs.
to
reactions
a visionary a "truth",
(these
this
of
or the
two
in
truth
a person's (an modality
mystical
in
appearance
words
are
question in this
synonyms
scheme). In
the
initial
the
"sacred"
of
unity
of
it
when increases.
bestiary. in
appear
might
does.
animal
this
appear
in
visions
since
there
is
awareness
is
products, why
there
nothing are
no
products West,
dreams
before
dreams of
the
more. ploughshare
46
They
a
be
have gods
make up the hundred cars
the
first
no
longer
regarded
fact
that
these
wild can
"sacred"
as
items
no behaviour. or
in
situation
a
stage
and
artificial
which
modern
the
or
of in
evolutionary
what just
complexity
human In
"true/real"
terms
results
thought
religious
of
two
This
a person's
At
evolution
these
increasingly
is
visionary
the
the
ends
structures which
course
wheelbarrow
are This gods
despite important the vastly of religion, have played in improving items the economic these role dreams in despite humans, lot the which of number and of [1]. have figured the they must over centuries
in
history
the
if
So visions
of been
have cattle certain
This
sacred.
this
even
All
cattle
intelligent
some
the
Our
solitary. in
frequency
sought while
distinctly
encounters
density
of
of
course The
almost
of
cattle
not dream
is
behaviour
large
often
large
metres
tall
primarily them
encountered
The
thousands.
many cattle
also
have
since
the
would
carnivores
latter
is
to so
that -
lack
playing of do those
a
visions
about
to
invocations,
or
Bison)
role
in
the
them. would
of deliberate 47
in
hunt ritual
What be
wild
simply visionary
concerned
people
of
go and
a formalization
Any
respect.
Bubalus
leading
a group domesticating) in
this
(Bos,
through
carnivores (c. 40,000 Europe
of
in
hunted
perhaps of large
paintings
genus
later, or
though
significant
avoid life
say
importance so much
with
complete
whatever
(or,
hunting would
these
the
cave
BP)
10,000
and
have
with
with
animals
numbering
events,
Palaeolithic
could
these
are
often
carnivores. fast, agile,
two
over
to
need
extremely
animals
well
must
than
larger
muscled,
standing
higher
were)
agressive
Nor
we
cattle
the
of
impressive
more
(or
wild
always much smaller, deliberately being were always case cattle any domestication later for both hunting for and out distinctly in large the avoided were carnivores
normal bravado. the
to
herds
of
much
population in and
compared heavily are
ancestors
large
very
been
are
shoulder.
other,
domesticated
cattle
species
Why should life visionary
the
Why not
the
definition
by
would
facile.
very
when
and in
they in
of
era wild
impressive wild
seems
people?
of
that
remember
then
in
regularly
appeared
preferentially
In
animals?
at
humans
early
groups
males
cattle
wild
appear
had
wild
of
with cattle
paramount
them, or capture (and visionary) engendering
of
a
favourable
interpretation, offerings vision, Full would be a likely religious outcome. lessens in fact the importance of visions animals behaviour not
at
the
which
on the individual
are
particular
something
based
Their now tame. is in the future times or places herdsman has to worry excessively
these
since
and so on domestication
about. This
as
a sequence
of
general
observations
may not be valid as the case may be, and perhaps is that this can be said provides an explanation for (or the cultic appreciation of wild cattle in terms of a generalized vision adaptable ecological
conditions (post-mythic)
religious speculation more
involved
religious
Yama cattle
of
nothing
more.
the
ancestry between
when
it
the is
comes
association to
necessary
worship
in
also
more
of look detail.
k8
such,
Things of
a
this all do however particular
cattle under the at
of
scrutiny; "buffalo"
the
all
that
of
sorts
whatever) local
to
in
theorizable
varyingly As
terms.
association and the divine
another case
and
and
Indian
or
may
is
pure become
case
of
type one here in
the
(mahisa)
and
background
to
or
iii.
background
The
is
subcontinent the
members
of
or
involved
were
the
backgrounds
Indian
to
1981
:
provide
meanings
'buffalo'
for
various
Sanskrit
worrying
about
specifics
an
because
only
humans
themselves
-
before
taxonomic
with some
surprise would
modern if agree,
also
terminology
cattle
though
touch
on these
of there
are as
even seem to have 'cow' as 'bull', or
terms
without
inadmissible
unduly if
procedure
did
actually concern (much as this might [31). Any Indologist
academics intuitively, only
somehow
modern
generalities such (Hiltebeitel 'bulls'
such
specifics
Indic
the
of
worship
or [21
Linnaeus
taxonomic
the
of
scholars
more
which
-
passim)
still
works on
terms
and
made
many
are
activity,
comparative
identified in
four
Bubalus
modern
do
light
shed
specifically
to
the
indeed
Certain
content
is
or
1980).
been
affairs Nor
speaking
and
cultic
genera.
works (Lincoln
1978
of
least
genus
of
archaeological
do much
as of
types
Indian
the
At
the
of
in
works, or
subject
plenty 'cattle'
one
uncertainties
anthropological
animals
and
state
these
in
worship complex.
various
complex
situation of lexigocraphical
the
Bos
in
by
cattle
particularly
genus
resultant
obscure
to
be
to
ought
that
Sanskrit
very
accurate
indeed. history
unclear,
early has
together
paint
a more based is
The
summary
here
Parpola
(1985)
whom
base
been
their
bubalis
cult
Water certain
Buffalo aspects
on
existed,
cults of
as
on (1978
Harappan
sites,
and
amongst whose
the
BIBL.' LßNLIN. ULNiY.
1980),
also
Buffalo
images by
modern life religious
IL9
The
materials. by
which brief of
observations
and
Water
though
works
picture.
similar
shown
India,
various
a Harappan
that
other
less
in
primarily
views
agreement
and
or
in
worship
Hiltebeitel
and
genberal Harappa
of cattle discussed
the
both
of
There
is
(Bubalus
excavated
at
presence
of
Dravidian can
be
groups seen
as
a
from
continuum Iranian
the
areas
where
Notable
the
identified
Bactria. of
Yima,
III
possessed
a
Harappans
or
Aryans
of
invasion
of (shown
Hissar)
India.
The
later
in
cult
animal
Undoubtedly
is
this
the
is
Asia
Culture
in
mahisa/Yama settlement Water
Buffalo
needed
no
association)
the
India
would
since
this
the have
animal So
mahisa Water B.
Indian Yama,
with
a
India.
and other fluidity
cattle
can
of
the
in into
Parpola Aryans been
early
India This
account. the
neither
is
in
to
to
take
where nor
small
restricted
means
because
one
the with derivative
associated
to
(to
reason
Sanskrit
refers
situation(s)
easier
the
Buffalo' means 'Water what has to be decided
variable
simply
Bactria
in
was
religious is
of
mahisa
then
and
Central is
made
picture,
zoogeographical fluidity
word
animal is by
worship
equation
enter
and
the
in
by
animal domestic
mahisa but
Sanskrit,
what animal but what
not
contexts, deity whose If
in
else
nothing
and
equation
word
with
mahisa
hampered
associated and its
the
their
to
prior
Yama.
with the
IIIrd.
the
participation be sufficient
to
is :
straightjacket nominal (Tib. as Yama's ma he) bubalis Bubalus Buffalo
its
seems
interpretation
This
arnee.
by
mahisa
Harappan-
or
the
of
the later
this
of
date
and
The
borrowed
early
to
from
group.
association
periods
this
associating
Indo-Iranians
the
inhabitants
an
Durgä)
of
in
Culture
Harappan
the
at
is
groups
borrowed
and
their
(ie.
was
deity supreme equivalent descendants the Kafirs,
valley
from
into
groups
III
that
says
Indus a similar likewise influenced
Tepe
non-Aryan for
: 147)
neighbours
level
Hissar
Indo-
moved
Indo-Iranian
cult
cult
influenced
Valley
(=B. bubalis)
(=B. bubalis)
death
(1985
mahisa
were
Indus
the
worshipped a deity their of
chief
invasions
these
with
Certain
times.
Aryan
with
amongst
Parpola
Hissar
the
contact
possible. one
to
prior
groups
Harappan
earliest
Hissar
III
traces prior
familiar distinctly
to
the their
with tropical
the
(as
are
of
the
all
surviving
the
was
(which
and
seems
and
Underworld,
in
various
the
it
is
of
areas
where
touch
with
ferus).
the
Wisent is
picture
extreme
pastoral
In
absence
the
Asia,
[5].
the
This cave
earliest
of
the
candidate primigenius
wild
ancestor features
animal
of
from
periods),
paintings
examples
invasion
between
(Bos
Aurochs
Palaeolithic
worship
Buffalos
(the
West
in
Aryan
the
Water
of
a mythic
which
at Lascaux date from
ago). further
one the
that
as
to
extinct
the (the
is
This
Iranians
prior
of Europe and domestic cattle
and elsewhere c. 40,000 years There
date the
the
in
prominently
Ymir),
the
notably
world,
name
cult
of Yama worship (the god exists
borrowing
the
the
and
form
steppes and hills West in earlier and further (in fact, the only possible)
likely
modern
hunted
likewise
death
the
Indo-European
1961).
Buffalo
mahisa,
for
Valley
under
Jaxartes,
most
of
now
that
unlikely
deity
if
palaeo-
Dyson
and
of
is
the
cf.
Water
Yama and
the
of
case;
Valley
impossible
Indus
given homeland
and
own
it
than
ago
seems
Indus
two,
So,
is species (=namadicus))
as
it
must
it
climate [4] even
Asia
Raikes
of
an
The
parts
Aryan
the
the
incapable
and
continental
years
been
their
a Dravidian/
India.
Oxus
or
to
since
mahisa
the
3000
mind,
borrowed
Scandinavia
early
of
in
Yama.
and be
have
this
all
to
to
genus)
Central
of
investigations
simply linked
pair,
wetter
its
of drier
the
and
not
climatological Aryans
in
mountains
warmer
Bearing
members
winters
steppes
this
other
Aurochs other
even a
makes
society
Locating
aspect. was
common
vital
the
animal,
it
possible familiar with
(and
Aurochs
also to
(Bison
possibly also bonasus) Elk and
at
with
odds
the
classical
pastoralists (Lincoln groups
1981).
defence
view
of
this
to
similar
of
S%
the
the
in
them
in
puts
(Equus
Tarpan the
picture
casual
Aryans
riding
which
Eurasian
Bison
(A. alces)). view
of
present-day
Indo-Iranians
Indo-
the
This Aryans Nilotic
as hunters
it
must
be stressed
also
that
and not pastoralists, knowledge, is, to archaeological no my domestication for amongst cattle whatsoever to
prior
their
come into
entry
Amongst domestication at
some
yet. and
thus
103)
can
the
cattle
have
have
(cf.
identical
in
summarized
to
attention opportunities have times
carefully
written
animal
bones
to
uncover for lost
time same logged.
This
lack
of
result
in
is
required and
not
Bökönyi
et
and
to
its
completely 1964, al.
archaeological hardly paid
many
earlier they
the
areas
relevant
now Aurochs
are
found
and
so
any many
of ancient found were discarded while
zoogeography Any bones
ever. bones" "animal
every
had
available disappeared.
the
of 107ff),
the
as
the
have
derivatives
and
have
to
what
all
of
century
off
as
:
require
not
palaeontological
times
researches 1988 : Bökönyi
1981
to
opportunities
the
been
would (ie.
as
Avesta
and
(Lincoln
Aryan
a way
covering many
this
assume
Vedas
the
which
such
establishd
archaeological
to
domesticated
remains
this
expeditions
the'
ways
earlier
skeletal
of
Perhaps
long-horned
domestic
at
common
in
research as if of
the
the
archaeological,
careful
archaeologists
that
in
of
peculiarities). is.
conceivable been have
reason
in
place been
controlled
palaeozoological it but seems -
usually
as
have
lack
this
spoken
taken
to
could
particular
reconstructed
all
Though
no
could
groups.
is
it
given
cattle-raiding
morphological above
Aurochs
is
breeding
their
the but
there
The
Aryans
of point,
evidence
the
evidence the Aryans
they
which
areas Indus Valley
with
contact
in
into
there
tedious
information
and
scrap
which
of
pottery
resulted
was
from
does scholars stop not evidence available Not domestication. to put too the of existence assuming it is simply fine on what astonishing on it a point , fit have to proclaim little seen archaeologists evidence "nomadic" cultures as or societies prehistoric particular ignoring
S2.
or
Ghirshman
example in
site cattle
Iran
provided
at
around
domesticated
oxen
V.
period he
domestic For with certain animals. (1954 Siyalk that the : 29) claimed
familiar
otherwise
that
consisted [! 1 teeth
the
of
'six
of
Bovini'
found
for
cattle
is
one
by
the
further
West,
and
repeat,
flies
in
Aryans
were
into
entry
this
Zebu
from
the
lack
of
or
Indo-Iranian
Valley
early
(ie.
contact
deforesting
composed
face-of
the
Indus
still
applies
and
to
them
in
the
are
to
process
from let
me
prior Ganges
to (an
the along
any at
as, Inlo-
with
case,
given
for
Aryan
to
Indus
all
prior
inhabited
some
expect
lifestyle
the
Pamirs),
the
of
nomadism
assume
today
the
that
In
the
monograph
likely
we must
hunter-gatherer
1500
So,
we
and
several
west
or
that
wisdom
Indo-Iranians
the
while
Zebu
This,
society
groups.
north
of evidence (less glamorous) prior
Dravidian
cattle
India
species.
the
to
Harappans
the
accepted
of basis
valleys
prior
of
way,
cattle-based
the
B. taurus,
not
Aryan
the
for
domestic
the
another by adopted
zones
if
Aryans
it
put
steppe Razor
Occam's
the
and
proof
Indo-Iranian
evidence
support archaeological domestication cattle
any
two
and
positive
of
:
for forms the which assumption 1981). It seems far more eg. Lincoln domestication borrowed the Iranians the
report statements
in
primarily
by
the
of
teeth
any
piece is
domestic
a
of domestication
species
the
remains
original
goat)
lack
indicus,
not
of
Ghirshman's
amongst
is
To
'bones the
the
of
: 143).
It
Bos cattle, domesticated Aurochs. dominated
for
cattle
India
of
population humped
in
examined
suggestive
contact.
since
(possibly
the
of
Aryan-Harappan
were
Reed
(1960 from
there
their
sheep
"sheep"
non-domestication
is
BP
evidence
Apart whatsoever times,
and
domestication
the
7000-8000
When Charles
found
for
evidence
kind
rather
than
for
Aryans
the
BC.
just hills
as
the of
Aryans the
left
north, S14
the they
true left
soma behind the Aurochs
a
behind
though,
them, to
continued entering
composers
the
Zebu, the
and
not
the
Indus
wild
'cows'
also
familiar
Gaur
a huge
brown
India,
Assam
and
under
the
Burma.
other
imply
wild
and
specific that
and feral
in
gauras
an
Indian
animal
The
The seen, form
is
which
meant
Indian
to references 'they must usually
throughout is
smaller
a
to now restricted both subsumes animals
theme
the
Gayal
the
Gaur
is
This
(formerly (cf.
unlikely
48,49)
Burton
wildness
and
to
wild
there (listed
are in
have
been
argue
these
of
the
as
both
refers same breath,
the
is
agura)
widespread agvaya")
were
cattle
(Skt.
Gaur
in
They
context.
considers form of
the
the
lived
have
never
further
same
from
to wild references gavayas (1912 : 222) who very strangely
Keith
None of for the Aurochs Gayal are both
the
taxonomy
186). : (xxii,
specific
Macdonell that
1987 Samhita
and
the
Modern
B. gaurus to be a
name
Väjasaneyi
many
on
is
ox once (Skt.
Gayal
version
Pearson
gavayas
forest
far
as we have domesticated
the
two
they
entered diversity.
and
may
Gayal.
the
and
the
frontalis)
and
this
soma,
they
familiar,
which
of But
success (only
of in least at
wild
while blackish-blue
cattle,
spoken with
the
wild
ancestor
are
species,
carefully.
were
and
case
cult
indicus
Bos
the
group's
vedas
valley),
when
of
the
of
of
the
with
B.
free
heartland
very
the
nurse
land
a
in
as
animals
[6].
tame')
the
as substitutes above seemed suitable behind. The Gaur and the as that was left dwellers forest shortand distinctly domestic. The Zebu was exclusively horned, the while (Bubalus bubalis) dark Water long-horned Buffalo and been have to seems by the encouraged (see Buffalo cult any
substitution have been
(it
case of a
the
best
presence Hiltebeitel
Mahisa
bibliography). in
the
of
the
with
choice,
a strong 1980 :
is
particularly
by the
Water
conscious S%t
189n-190n term
not a specific 'great just means
Aurochs
substitution Water Dravidian in
one') Buffalo
one
since
for
a
Sanskrit and
the
need not a long
elapsed and the an Aurochs with The Aurochs-Buffalo transition
could
period encounter Buffalo.
between
have
first
with in
the
Aryan a
Water
worship
of
Yama
assumed
here
during
a period date with
at a was replaced gradual migration link for Yama, and Water Buffalo a firm All later this this association. shares
later
Vajrabhairava still
leaves
association For place. Yama
needs
for
last
the
open between
the
question Yama and the
to this approach investigation. closer
an
a
summary
worldwide demonstrate
would
not
that is
in
reasons
of
undertaken,
Iranians
palaeo-zoogeographical
this keeping
the prompted cattle clan in the first the figure of question, is before But this of
of similar be out of
revised with
picture religious
55
what
cults cattle if to only place, Indoof the early wild
custom
worldwide.
iv.
Ungulate
Other been
and bullfighting
is
bull,
bull
this
been
also
the
animal
various
parts
in
Indonesian The its
various
the
name
Communist
Party
in
slot
infiltrated degree.
There
tantric
protective
the
g. yag,
Banteng
by
until
substitution 427). This (
invited
from
the of bodily
Tibetan
sghen)
rites
ascend have to during
to
Banteng. in has
consequently to
not
these
form
('Great
Outside of
the
cattle
phenomenon (B. bison)
family
Bdun
po raksa'i borders of
are
to
the
protect
Yak-headed
sa bdag and Yakdeity; cf. Nebeskyof Chumbi, mediums
was
butcher's roots.
the
the
the
reported
and
of
S6
horses
Old World
different, were animals form of the American
object
widespread
to
power
are
sheep
:
priests funeral
the
death
and tropical
(ibid.
meat The bon
perform lost had after
heels
white
to
who
bsnyen
through
with along (Lalou 1952).
temperate (71, the
female
Buddhicized
realms
The North
similar.
Tib.
Black';
deity
Yaks
the
the
of
Yak-headed
kings
ceremonies
great
any
venerate
Zhang-zhung
sacrificed
has
Tibetan)
Valley
oath
higher
the
of
Chumbi
and models has ancient
sacrifice
also
the
was
practice of dough
against
symbol
local of categories sri 1956 : 60,236). The Bon lay Wojkowitz (the bo and the Bhutan Sikkim male dpa' and black Yaks with jo mo) regularly sacrificed the
ritual
the
Yak-headed
(both
headed
it,
with
recently
a red 'bronR
Mahäkäla
the
of
has
and
a
of
There
-
' though
even
inhabitants
Tibet.
Buddhist
of
well,
deity
pre-Buddhist now bound
ancient
mgo
is
The
po).
mgon
as however
(Bos
west
associated
religion
Buddhism
rare
Banteng
for used (bull Indonesia
of Marxism (PKI) is
Tibetan
native
seem
primarily
(B. grunniens;
Yak
wild
cults
man). The
against
invoked
local
have
to
also
Indonesia
and
has
in
not
increasingly
Asia,
South-East
Line
India
outside The
animals.
of
Wallace
worldwide
cattle
wild
sacred
banten
cults
home the Bison
religious
attention
Indians
the
among
in
near-extermination [8]. century
And
bison,
buffalo
water
find
in
role
transformation and
peyote
the
Zuni.
Turning
the
Elk,
and
(Rangifer the
Lapland
Asia
to
(the
most
on
long
sacred
northwards
further
limit
of
tarandus) ago
stretched
in
the
convenient being topic
cults in
company
57
the
Bering
a vast of of
1968).
the
of the
among Caribou Sea
range
the
of
which
across
north
fly-agaric
relevant
we
[9]
Siberia arc
for
roles
for
former
the
collection Wasson
similar
across
Datura
with
tenatsali
find
still,
just
and
plant
we
north And
eastern (Rangifer
so very
this
composite
tarandus).
Reindeer not
the
and
magic, identified
were
Huichol,
the
among
religions
with
deer
underworld,
maize
plu)
Associated
a
played
always American
South
and
166-173). the
19th.
the
of
have
Deer
cults.
and
with (cf.
find
etc.
:
its
until
true cattle, where neither have existed, we still ever
Mesoamerican
1976
Plains
half
second
regions
ungulate
similar
central (Furst
in
the
Great
the
of
cult
information
NOTES [1] There have incidentally been at least two separate impasse by this the religious produced ways out of "vulgarization" the vision/dream resultant of and in visionary impossibility the sacred or of defining discarded have dream Negative the terms. approaches (vision basic and what appears in vision structure entire in to order postulate an unknowable as true/sacred) because no truth outside and outside sacred - unknowable be dream it. have Positive can or approaches vision the cluttered to replace of our later sought structure visionary and dream life with a highly artefact-ridden formalized its which system recreates a vision and in to universe a manner conducive a corresponding latter It is this type of spiritual progress. particular has followed. tantra which course (1966 : 410) thinks [2] For example Eggeling that gaura, all mean 'buffalo' when they presumably gavaya and ugtra (the 'Gayal' 'Camel' last 'Gaur', and respectively mean distinguishes in Hiltebeitel usage). post-Vedic only 'Water between 'Bull' his in Buffalo' and merely distinctly interesting careful and articles on otherwise between Harappan Indian the interrelationships and later (1978,1980). The question : bull remains still religion what? [3]
is no shortage There of material of on the accuracy Ernst found in New Guinea Mayr taxonomy. that pre-modern identified distinguished 136 out the locals and carefully he himself identified, only confusing of the 137 species (1963). has provided Jared Diamond two obscure warblers Papuan Fore the tribe's of zoological account an including fascinating the of account a classifications, had birds they the tribesmen not of on observations (1966). Brent in to them seen an area new previously 1966) (1973; has written Berlin on et al. several papers taxonomies, a the principles and also general of native (et 1974) lengthy the plant on monograph al. in S. Mexico, from Chiapas Mayan of a group classification the Tzeltal.
fossils [4] The northernmost Bubalus Pleistocene finds but all China, Germany and North such last ice Following interglacials. the age, Europe as far north Buffalo as the recolonized is roughly during the Neolithic, Basin which domestic limit for active northernmost current (Bbkbnyi 1988 : 150-155). lies Water Buffalo [5] forms Various cattle of domesticated been likewise have cultic of objects domestic than usefulness reasons other S8
are from date from Water the Carpathian the where use of the
(Bos taurus) for attention in other words
domesticated bulls treated are sometimes as pseudoAurochsen for The quirky certain purposes. survival of bullfighting Spanish that seems to indicate our victory its full domestication Aurochs the over and in humanity's the extermination wild was perhaps in its to dominate greatest victory attempts and enslave kingdom. It be one of the few animal the seems to has to be symbolically that victories through reasserted the tormenting and public slaying of the largest male animals. [6] As a consequence of the modern conflation of the two listed the Gayal is not separately species, on the IUCN of endangered or CITES lists mammals and consequently in its Arunachal remains unprotected and vulnerable Pradesh The information stronghold. given above has been passed on to both organizations. [7] discussion In this the the of cult of primary Africa has been avoided. The sheer ungulate sub-Saharan involved in such cults in Africa species number of makes for a vastly more involved than and complex picture elsewhere. [8]
See Black Elk 1953 : 6n, 90ff. for a personal account Sioux religious of Oglala and economic to the attitudes For Euro-American Bison. for the attitudes and (involving Bison in of the Plains extermination the wild drop of some fifty to a sad total a population million of Garretson or so by 1900) a thousand see in particular (B. bonasus), 1938. The Eurasian Bison in the so prominent Palaeolithic Lascaux cave the paintings of with along has likewise been Aurochs, to reduced near-extinction The Caucasian this century. population was exterminated during Civil the Russian War, while the Polish population Bialowieza in Forest during the the was exterminated World War. First This last population was reestablished from for captive animals, the only of sequence entire during and repopulation extermination to be repeated and the Second World War. after
[9] One way in which the reindeer demonstrates its sacred is by seeking fly-agaric nature out and enjoying and flyherbivorous fact The that agaric - impregnated urine. for animals may consume plants and sacred used considered in consciousness altering play a role may or may not but it their religious or cultic certainly appreciation, does in their play role a or religious cultic kingdoms. The best the plant affiliations with and fungal involve researched examples of these associations native (Furst 1976 : 166-173). Mesoamerican religions
s9
I
Part
YAMA AND VAJRABHAIRAVA
C.
i. Yama
In the
Vedic
the Sun. time
this
begat
the
at
this
first
the
who
to
went
prathamo
martyänäm
18.3.13).
As the
means
that is
nether
preyäya
together
Vivasvat [1]
the
two
history
the
act
Yama
the
yäh
in
This
that
means
and
time
mortals, differently
also
first
Yamunä,
first
the
looked
again,
YamT or
called (for
intercourse and (or,
Yama was the son of or female equivalent
age the god had a "twin" He also
is
'the world'
prathamö
life)
of
Yama mortal
renders he
at had
mortal), and, first mortal, (yo mamära lokäm
etäm
AS
first
Yama has a specific kind mortal of (and death the it death is wisdom of wisdom, with (Mrtyu) he is identified in the Rg veda, that personified later In Epic Yama's times and elsewhere). eg. 1.165.4 primary holds both which
role by in
is
as
virtue Vedic
serves
of and
as his
This other Indic
simplified Indo-European
materials by the coloured
is
ruler the
identified
times
mount
a position death. Yama with
the
he is,
mahisa
[2].
is
account cultures. from that
noticeably
underworld, of his
primacy
Epic
to the implications of have been presented by Scandinavians the ancient (the
the
of
parallels not without Perhaps to closest the Avesta, though this
in the is
of Zoroaster attitudes the myth (the relevant materials Among 1981 : 72 and ff). Lincoln it was said that the dual being hostile
from to Skt. Yama) was produced cognate (originating from lands to the meeting of heat and cold between known in the the as void south) and north both humans and is Ginnungagap. Ymir the of ancestor left his feet first from armpit and giants, emerged who
Ymir
word
is
60
respectively.
the gods dismembered
Yama
of
are
still
perhaps
only
the
heavily
versions
of
the
epic
the
trs.
by
two and
Indian
Remus basis
as
Eastern
this
the
Ellis
cf.
remains
the
270-2)
Ireland.
of
The
again
a
possibly
this
be
The
Greek
(see
and
- as are of (discussed
B (SCüailgn
of
a
kills quarters the
of
Livy's
account
Romulus Skt.
and
Yama).
sacrificial
Russian
discussions
the
of
echoes
to
word
on
and founded.
four
Rome,
cognate
Remus
versions
in
faint are equally founder twins of
tells
Cüail9ne)
the
to
first
The
and
(Donn
which
Roman
and
the end at (the Tin
Cooley
:
but
myth,
Irish
section
1967
the
versions in
Olerud
the Chinese course 1966 Winston in
and and
respectively).
The link of
in
primary.
of
tosses
1969
Hoang-sy-Quy
ruler
Raid
of
is
Old
short
one
the
Rome can
a
bulls,
of kills
versions
O'Rahilly
seemingly secondary are 1935) 1951 and Schaper Near
case
this
of
considered
Cattle
Yama
(gemini
Romulus
be
can
of
myth
(1.6.3-7.3)
the
3ff);
Voluspä
modified
landscape
the
creating
more
tale
poem
other
The
of the was a result into existence and a man licked the cow Au6umbla on whose milk is Snorri's primary source
preserved
of
conflict the
the
is
these
world. blood,
Odin
on the
There
of
make the sea his
: 27-8).
1964
Davidson
to
taken
the hair in and as first was the
slayer
(relying
4-9
he
since
Ve,
and
to
and used
Ymir's primary creation. union between a giantess by ice from the salted (The fed. Ymir was Gylfaginning
itself,
world
Vili
the sky is his skull, his flesh, the clouds death it seems his
of his
earth
the
also Odin,
by
was slain Ginnungagap, vault
is
But Ymir
between
Underworld,
the
Yama
deity and
of Death his Aurochs
and the is not
fragmentary is and evidence as particularly dangers in late. There supplementing also are often from related other the picture of pieces missing the principles that on which and assuming civilizations clear
the
61
the
of these ideas on
religions
based
are
cultures
are the same. been evolving
have cattle wild humans first encountered continuously since cattle ever (in other have been humans), there ever since and words, in a literate Sumer twelve context evolving ever since thousand years ago.
Also,
these
is,
Yama death
aspect
Yami
creates
to
his
through
bull
die
is
are
the
thus him
into
the
these
states).
be
with connected figure as animals" and
uncertain, to
Harappan
is
(subsequently be
must
which
for
earlier
the which (indisputably the
but
months) years
is
(cosmic
influence other
scale
of in
the
used
months), one
sign reverse
the
of
be
the
the
62
4400 c.
worked
twelve
zones
out
find
on
zodiacal of under
following we
into
used
periods being
out later
somewhat merely 12 into
what
is
this
been
period (these zodiac to
idea
from
not
such
order
is
world)
and
appears
mark
of
Mesopotamian
had
and is divided
can
restricted
civilized
dates
much
each
Yama (1980)
indisputable
to
spirits
-
connection,
zodiac, divided,
these
Mesopotamian
in
this
c. 700 BC) (the year
also
in
"master
should
thinking
is
from
annual
in
doubtless
ecliptic
understanding
Hiltebeitel
everywhere
celestial
experience)
contacted
contexts. further one
astrological The
versions
proto-Mahisa
aspect
earliest
though
ago, [4].
years
up
considered The
astrology. evidence
is
taken
be
by
this
There
small-scale
much the same thing How far "shamanic" this
Mesopotamian
and
who "shamanic"
his
shamanic
and being
beings
mortal
mystical
only
Yama first
the
way
with his
through
twins
also
its
and
postulated
perhaps
the
this
Harappan
a
than
those
In
can
it
and
for
towards
world
-
is
visionary/
means
spirit
(or
and
associated
rather between
Yama
death
sleep
primary
in
aspect
way death.
since
example
states dwell
earlier,
the
shows
created
since
twin
copulation [3]. mortality
follow
role (for
explained
since
and
later
as
2160 the each
in
the
'normal'
yearly
make time
a cosmic year for the takes
up it
System
to
the contained within history of the universe
of individual
position
a
they
where
all The
are
same zodiacal constellation. is made up of a sequence of these (represented by a snake swallowing different image in an entirely this
years cf. p. 41 for
cosmic
cyclical its tail;
these
of 25,920
to
return
2160 year periods being the this years, members of the Solar
Twelve
cycle).
context). in
system
in
reflected
Twins
a similar
ritual
transitional
periods
on).
We can
the
Egyptian
this
see
with
known
as time
the
in
cult
power is
turn
no
word course
of
with disc
solar
a
of
two
after
the
comes era
that
accident 'XGQS 'fish/Pisces'
to
an
the
end
BC)
the
or
and
Near
summarize ram 6-6
cults
at
system, that
the
of
with
and so also (when he is officially
years Dynasty an
end;
with
the
the
and
so
and
cult
so at and just or
Middle
their did
of
start rise (and
East chose
this
and
gradual
Christians
early to
to
later
the
associated
ram
comes
official
(c. 300 in
is
XII.
in
in clearly (the First
thousand the
of
pyramids
bull
Amun
The
is
this
transition
religious
Hapi
4500 cosmic
and
connections, between his horns
accession
monotheism
individual
was
civilization
Apis.
Hapi
the
Ptolemaic
the
solar
of
era
around
particularly
as
Pisces
at
Bull,
the
and
Usirhapi-Serapis).
of
the
after
known
the
that
replaces
there
to
Egyptian
a deity
appears
So,
BC),
along with a new calendrical Bull a fully-fledged cult,
4000 BC with c. better bull Hapi, Usiri-Osiris,
(1962-)..
transition
case.
begins,
Dynasty)
(2358-198
this at period, as at (2350 BC for Taurus-Aries
civilizations
ancient
in out, marked (c. 6678-4518 Gemini
:
scheme,
the
solar
has
Aries
Aquarius this
from
transition
BC),
and to
according
history
the
of
precession
periods
(4518-2358 AC)
the
human
following
the
BC-1962
BC
that
recent
more
sequence, Taurus BC), (198
so happens
just
It
the
doctrine). continue
to it
Greek Of well
the after determined
official time - bulls AC during
4th. century [5].
Whether in
place group
the
is
enough
cosmic Aryans influence
to
the
that
idea,
astrological with
conflict
Yama
(and
of
deity
leading All
the
tentative,
only
difficult
how
is
threads
cattle
of
both
historical
than
has
hitherto
dozens
of
proceed. :
where
other
this
to
the
along just
the
the
northern
early
and
6, t
fact
in
the
suggests Aryans Yama that
various these
Indo-European The
is
far
it
is
further situation southern
and
sections been shown
whether
certain.
the
was : 147).
the
all
Harappan,
and
not the
(1985
Yama worship,
Indian
this
up
preceeding has that
untangle
which
of does
The
bound
culture
and
Bull
being
figure)
all
however
as
scheme).
are
III
and pre-historical, been imagined lines
Yama
knowledge-of-death
suggestion
and
is
thing
Regarding were
some
Egyptian,
One
Dravidian.
Bull
is
of the
and
latter
the
of
perhaps
worship
Mesopotamian,
are
up
it
Asia
(these
the
of
and
ample
sequence
and
and
Hissar
conclusions
these
certainly
the
as
amongst
the
of
that
independently
Parpola's
up
is
Twins
as
above
not deity
thought
Mesopotamian where hard imagine to seems
entirely
and
backs
incidentally
are
the
of
prominence the
Yama
reflexes Twins
since
Valley
especially death the
philosophico-religious both the that
is
time
Central
It
discussed
associations
figure
Indus
of
association developed have
could
into
considerable).
was
prehistoric
evolutionary
passed
take
actually
irrelevant,
There
entire
the
did
also have
to
happened.
have
to
months (and/or
is
and
the
the
a particular
periods
of
the Apostate
predetermined
-
have
must knowledge
for
time
of
astrologically
ascertain later for
Julian
of
transitions
life
religious
to
transitions
were still the reign these
not
the
at
impossible it
or
the at astrologically being mummified in
ended
cults
or
situation,
more easy
complex to
think
research
could
we could limits
of
ask the
ranges
Is times? domestication into
India?
transmitting Dravidian Zebu
if
cattle astrological the Indus
Water
the
of
there
and real Aryans
the
Aurochs
evidence
any to the prior amongst What was the role of the Hissar ideas Harappan to the Aryans?
Water both
Buffalo
are
primarily
in
Harappan
for
cattle
their
entry in culture Why is the
than that cult much later descended from Harappa? Why are
Buffalo
Zebu?
association Valley or did
Does originate
it
arrive
65
the from
of the Indian
Yama/twins/bull Mesopotamia
by some other
route?
via
ii.
Dharmaräja to Yama at different looking at the Indian being primordial with
So the response has varied. Just
periods see Yama first
historical sources
we
the a strongly later in the Epics is the emphasis shamanic role, while his increasingly role on as God of the Hells placed and dead (the role in which he is perhaps Judge of the best as
But how did
known).
One of
the
kyi
po; rgyal 53/54a) varga names (the
nom-un
has
dge
this
role
Buddhist
this
his
And
[6]
of exclusion Yama itself? The
all
taking
oath
Dharmaraja;
of
he is by
and
to
he is
name
Vajrabhairava;
tantric
that
'Yama' worship
becomes [7]. L16
could 57)
lugs
is
it
situation into
Yama is the
the
In
conversion
a suitable This
went After called
state
name.
only
the name
there.
his
pa
to the
entry
this
by Yama
three
deities
But
a guru
Vajrabhairava
after and
as
the
into
by
addressed
Yama's
Dge
subjection 'blessed
his
Wayman
:
including
text the
in
Dharmaraja
Yama's
subdued is
(1959
clarifies
this
well
but...
standard
names
of
as
to
the
name
indirectly
Yama's
onwards
the
subjugation/
when
liberation',
Buddhism
Yama
of
Dharmaraja
the
fourteen
lists
refers demerit,
should
possible
a description According
providing fold. Buddhist city his
other Section
Myth
by
the
why in
chos (svarga-
the
of
as guru' be regarded
being
represented have been given
manifestations
and
position
(Tib.
sde Po 80a. 3ff. )).
only
merit
primordial
tantrics?
pantheons
'not
caused
'dzin
Dpal
tshogs
sna
of
list
subsequent
of
name
include
should
list
a judge
as
in
occurs
Tenjur,
that
reasonably
Buddhist
it
and
its
have
Amarakosa
The
in
fold?
Dharma'
of
gayan).
Buddhist to
seems
'King
name
name
(Sde
popular
moment
this
twenty-six
comments
to
Mon.
Yama,
of
lexicon
why
Dharmaräja,
the
enter
Yama which
of
names
is
confusion
some
Yama come to
from object
conversion
of short to this for also
Yama
enables
eight
along [8]),
title
generalized him. converted
which
The
forms
three
Inner and Secret descriptions in
Outer, detailed
MailjuAri
of Dharmargja are Forms (see fig. la,
with
in
or,
corpse.
-a
certain
His
is
of
brgyad) Yama
of
known
the
as
the also : 82ff).
and 1975
representations,
penis
one
emanation
Nebesky-Wojkowitz (bähya-sädhana; Form The Outer phyi sgrub) buffalo-headed, and stands naked, on a mahisa crushing
great
as
gshed (the`Ender
the
of
found
drag
Yamäntaka
others)
the
He is (the
protectors
the
amongst
place
Buddhism.
of
wrathful (amongst
with
his
take
divinities
protective the
to
blue,
is
is
which
copulating hand right
and his (thod dbyug)
erect,
topped a club wields with a skull and his left his twin sister him Yami offers a noose. To his left hand while holding skull-cup a blood-filled with her left in her right. a trident The Inner Form (antara-sädhana; is nang sgrub) blue,
räksasa-headed and a skull-cup
chopper
The red,
Secret
(guhya-sädhana;
Form
gsang sgrub) on a buffalo.
buffalo-headed,
naked and tramples erect and he holds a jewel in his hand right and
is
penis
illustration) left
He holds a tiger skin. and tramples on a corpse.
and wears
(a a
chopper
skull-cup
a is His
in
the
in
his
[9). These
elaborations intended
of to
consequences Vimalaprabhä
three
forms later
may Tantric
be understood of as
death saying
in
unnecessary
but
they
are
various
aspects
and
Jaya
Pandita
quotes
the
three
Yamas
terms
the
of
dwelling The preta in the place, the lord of death which is in the (klesa) the defilements which are 67
the
exegesis,
itself. that
be
to
seem
are
:
body, in
the
mind
[to]
ýýý ý;
zýE -VWR*NKEr%Ar
T Výý
ztuo SWRVNrA UkJR
a). ZZ. zxgiý1141; ý ^ý
ý
ýýý
ýýý h
ýý
ý 'ý 1
ýý / ý
LL IYF
//ýrj/iý (ý
ý
x/" I
äQýý"ý"r5°'ýwýiýl
b).
Fig
la).
right Fig
The
Three
: Outer,
Inner
lb).
Tantras
Lalitavajra,
of Dharmaräja. (pp). forms Secret and
Forms
the
(p7o). b (O,
revealer
of
From
the
left
to
Yamäntaka
Thus
Form is
Outer
Dharmaräja
the
who actually Ocean in the city the Southern of Galava, resides across die. being first The had been in to the times earlier who the path which Yama was Inner Form is personal mortality, it Inner to the the first to follow another or put way Form
is
the
Yama who he which
the
is
personal
(this
mortality introduced
being
to sentient the feature personally descendants his beings hence Yama's are all name who (Tib. pha gshin bdag), the Lord of the Fathers). Pitrpati defilement, Form is mental The Secret those obscurations (desire, ignorance) the and aversion which produce of birth, Inner the
sufferings to
opposed
birth,
consequent It
is
old age, sickness and Form which is itself
sickness that
and old
Secret To
decide
each
Dharmaräja
(as
death
and
age). Yamas has
these Yamäntaka, and equivalences can be set Outer Dharmaräja - Vajrabhairava Inner Dharmaräja - Krsnayamäri said
death
of
its
up as follows
own :
- Raktayamäri
the
is this situation simple really the the texts analyses of need with will connected (Krsnayamäri) deities Black Yamäri Yamäri Red and whether
(Raktayamäri;
see
Vajrabhairava
cycle
of
the
Outer
Nonetheless
fig
2a). is
Dharmaraja, the
fact
Procedure
six-legged (pt61) Tantra
canonical
form,
armed
Ritual
and
on
Procedure
and
Certainly the
subjugation
the
actual that
remains form
and fit
Tantra
scheme.
6q
and
Lord the
considered the uneasily
in
emphasis
of in
to
sixRitual
the be
a forms
other into
the
conversion Hells. the
six-headed,
mentioned
is this
the
separate
the
of
the above
iii.
and his
Vajrabhairava
Tantras
humans
amongst
that need (or can) be all in his tantras he looks like, said has been said what [II]. be for his However, used can and so what yoga on (and have in Tibetan translation the tantras we which are in this fragments translated essay) are said to be merely in a hundred tantra thousand of a complete verses which himself
Of Vajrabhairava
among beings
exists däkinis,
who can freely have guarded
the
universe, Vajrabhairava speech from the purpose Buddhist)
it
ever since the dharmakäya
of deity
ma)
between
pass the
[%2].
the
realms
of
tantra
complete
of
as enlightened for as Vajrabhairava (nonby oath) the
fragments
have
we
assured
do
have
are
us.
(siddhas) certain adepts initiations the required
and
The
originated
converting Yama. Those
teachings
such däkinis.
'gro
appearing (binding
the däkinis enough, It is possible for
however
obtain
(mkha'
däkinis
the
to from
It
seems that the adept has most often for it to be bestowed, seek the text actively and this in the case of the Vajrabhairava tantras. what we find the
The the
history
to
from (Skt.
(as
Manjusri.
500
nearer description
of
'[Manjusri]
a
very
the
In
bodhisattva
is
a
this
records the noted
a whose
tutelary
a
reference
tantra
connected
Manjusri-müla-kalpa.
the early
is
tantras,
noticed in
possibly
1000AC).
of flames, at Yam-dntaka,
a ring
glances
was
Nälanda
Manjusrl,
Vajrabhairava)
as
than
of
was
This
regarded
usually
monastery
istadevatä)
(b. 1575)
T-aranätha
of the Yamäntaka lb. ). Lalitavajra,
revealer (fig.
the
Yamäntaka
with
by
the
of
Lalitavajra
acarya pan ita deity
historian
Tibetan
to
Buddhist tantra
Manjusri
tantra we
read,
(ie. in
a
:
entirely surrounded splendid, lotus in the posture, as he seated facing the Lord of Wrath, the while
quite
,To
main entrance On his right
the
of
side Lord
a graceful mandala with lotus below the one
expression. draw should
in appearance, terrible of Wrath, by a ring his surrounded of flames, entirely gaze with fully directed bodhisattva, the toward great on whose (41 ' 1.20-42 he 1.3 of the edited text, command attends.
Yamäntaka,
the
1987
Snellgrove trs. 105ff). Lalitavajra
:
194;
performed
cf. also
the
Macdonald
practice
1962
for
Manjusrl
of
:
before receiving years a vision of the deity who him to visit the land of Uddiyäna told the and retrieve (Tib. Uddiyäna U rgyan) is often tantras of Yamäntaka. identified the Swat district Pakistan with modern of [13]. Tantra in this was extensively cultivated twenty
region mountainous for have evidence
these
diffusion yogins
is
'[Lalitavajra]
the
in the this (Beal 1884
Hsuan-tsang pilgrim from that this area from the 7th. century first
to
prior
advance
of
travelogue
the and it
of
: 1.120-1),
many
yogins entered during the onwards
in Tibet of Buddhism Padmasambhava). Täranätha to
went
Uddiyäna
Islam,
and we Chinese is
Western
period (notable
also Tibet the
of
amongst
continues
:
and had
a contest there. yoginis
a number of heretical of magic power with by their He fell Returning unconscious magic stare. he prayed He received to Vajrayoginl. consciousness Vajra-vetala him of vision who conferred on (abhiseka) He of the Yamäri-mandala. consecration
to the the then
(sampanna-krama) the of the on completion stage meditated four two and a half the and attained yogas for months (mahisiddhi). he subdued a As a mark of this siddhi great buffalo, it himself towards attracted wild and violent and rode treasury welfare
he then wanted to take from the Dharmaon it... for the tantras the Yamäri and other of Uddiyäna beings. living The däkinis future of all said
71
'you
to memory in can take as much as you can commit to his chosen deity seven days. ' He prayed and committed Yamäri to memory the Tantra of Black who is the Body, Speech and Mind of All Tathägatas, the 3 Section, the 7 dhäran1s fragmentary Section and many other and longer kalpa-kramas.
He extensively (translation based
Jambudvipa'
in these propagated 1980 : on Chattopadhyaya
242-3). lineages
The
(Thob
Pandita
Jaya indicate
text
primary
Shrew
Musk directly
Section
related
18
Chapter
of
All
Black
of
Tathagatas, but
Jfänadäkin3,
in
Wrathful
receiving
the
tantra
Dipadhiya,
while
of 22
of
16
the
section
tantrarnja) (lung
several
the
Yamäri
Tantra.
not
Tantra
of and
shown
Jnänasri in
all
the
the
gives
transmission
as
and lineage
leaves
pandita
Mind
the
called is
the
via
only (=9r1mad-raktayam7ari-
Jaya
receive
he
This
Tantra which
of
the
no the
ma thob)).
works
is
also
the authorship credited with (bstan 'gyur) in the Tenjur on
preserved teachings of the
various aspects Vajrabhairava and Black
Yamäri
and
cycles,
practices including
Tantra on the Vajramahabhairava l. ii. in Bibliography along with in the Tenjur). preserved
commentary are listed works
at
were
Vajradhära
yogins
figure
not
Red Yamäri
Red
Lalitavajra of
does
concerning as he did
information text
section
he
from
the
Lalitavajra.
Speech
from
of the Yamäri
Black
and
revealer
Body
this
lineage
the
Tantra Pandita,
the
also
to
Section,
to
Yamäri,
receiving
the
Wheel
is
the
Myth
Jaya
Vajrabhairava
is
Jnänadäkinl
the
to
according from
Tantra
by
3 Section
the
Lalitavajra
cycles
Tantra
texts
other
-
transmitted
In
bam
transmitted
Tantra,
Procedure
Ritual
the
by texts various 4, f. 257v-258r)
the
glegs
cycle the
while
for
Vajramahabhairava
the
of
Lalitavajra,
vig,
the
that
listed
as
T2
of
the
a useful (these works Indian other
ýý Jýý
ýý
:2xw-tl
ý+ýi-ýý'
a).
`j%3s
cjv n9
b).
Fig
2a).
Raktayamäri Fig
2b).
anuttara
The
deities
Krsnayamäri
(Red Yamäri). Gsang yoga
bde
tantra
eaq-
(Black
Yamäri)
and
Cf. p69. 'jigs
gsum
deities
of
T3
the
(the
three Dge lugs pa;
primary cf. p7q.
The
cycle
in major part ("New") schools
the
Tibetan
Dragon
evoke Yamäntaka brgyud Bka' and
appears
as
Black
the
Poison-faced (Khro
Quicksilver
also called brgyud cultivate Master
Life,
of
Amongst
Yamäntaka
those
schools
'officially
the
Yamäris,
Sa
the
relied
nams
seng
however
and
ge
of
Vajrabhairava
school
others,
Vajrabhairava
prominent.
Highest
central
Yoga
Tibetan
phrase to
collectively
the
(Gsang
Guhyasamäja
bde
gsang
course is
the
performed deities
an in
pa
also
55th
Dharmargja
was pa) 1942
pressed protector :
76).
works Go ram bsod
po,
l. iii).
pa
was
yogins
cycles (the
in
question,
to
refer ie.
mchog)
of 2b.! ).
and fig
see three
derives
tantric from
the
(1357-1419)
pa
('evocations') daily
most three
used
these
is
the
is
byed);
pa kha
It
cycle
and
practice,
who
these
of
Vajrabhairava
to
Anuttara-yoga-täntras
the
of
lugs
for
notable
(Bde
of
two
three
who
also
Vajrabhairava the retreat on (Thurman 1982 The Dge : 28). year
considered
protector
mong ma yin (cf. Lessing
extensive
his
gsum deities
Tsang
his
of
the noted
the
'jigs
sädhanas
part
as
'jigs
works therefore
who
lugs
Dge
rje
Dge
po), bka' ma
and
that
pa
Samvara
school
full
the
performed practice
the
of
originator
and
bzang
cultivation
the
amongst
cycles
nag
canonical
Bibliography
bsdus), (Rdo
that
said
ston
dga'
three
Vajrabhairava
gdong
particularly (with cycle
by
cultivated
preferentially
the
Yamäntaka
pas
counts as one of (anuttara-yoga-tantra)
Tantra
schools
Amongst
was
cf. lugs
Dge
the
amongst
on
Bu
of Vajrabhairava's mastery 'Phags Ngor pa, Chen kun
by
lugs
skya
ma
the Kar while in a form known as the Black 1978 nag po (Beyer : 42-4).
by
tantras
Gsar
chu),
which
sanctioned'
cultivated
It
bdag
Tshe
ma (Dug
One
a
other
forms.
Rnying
the
played
various
though
different
in
always
the
of
Buddhism
to
prefer
its
life
religious
of
has
Vajrabhairava
of
into
service of
the
Numerous
7,t
be
the
Yama
while as
the
Dge
lugs
lamas
and
special as (thun
special pa
themselves
yogins
of
this
including
school,
commentarial selection
of
in
was
the
amongst
popular
It
Tibet.
lugs
that
seems
Hayagriva
in
Vajrabhairava find
we
with "Horse-necked")
Dge
[Mongols]
Khorcin horse
Doctrine, dhäraii heard
to
be
learns
prayers
Tüsiyetü
by
Khan
known
publicly heart
Toin
the to
the
Vajrabhairava
Khan,
those people,
: 36-7; (1557-1653)).
1980
all
the to
according
since
cows and from other
Amongst find
it
from
who there
as
he had
were a biography
doctrine
Buddha's
the
of
the
announcement, And
capacity.
prayers (Heissig
spread
widespread dispensed were
'I
:
the
of
and
poor
of
Yamäntaka that
they
have-nots
had
announced, learnt already many
Mongols it is therefore (or Yamäntaka) invoked
the
intellectual
their
of
the give
will
summary
the and a cow to whoever can recite ' Thereupon by heart! from the moment the
horses
let
whoever
this
learnt
the
intention,
benevolent
with
Neici
begin
to
order
in
than
so
the full without dismay the the of
to
much
were deity
the
more
princes
required, of initiations lugs pa establishment:
'In
a
local
Dge
the
approaching
these
whom
it
than
of
only
Vajrabhairava
of to
the wider populace amongst by proselytizing monks or set
Perhaps
practices
more
connections
Mongolia,
popularity.
even
members
animal
and a l. iii.
Mongolia
of
few
the
with
the
possibly
yogins
and
monks
in popular (Rta mgrin;
particularly
was
cycle
pantheons
pa
Tibet,
works
Vajrabhairava
The
wrote
on Vajrabhairava works in Bibliography is listed
ritual
and these
Lamas,
Dalai
the
of
several
gave the
believers...
'
Mongol
monk
the
to no surprise for in spells for adjusting
for example, purposes, worldly various (cf. Mongolian it the straight shoot one's gun and making (gun-dhärani) buu-vin buu-vin tarni texts and entitled 1959 38-40). (gun Rinchen incense : cf. offering); sang 7$
Though
most
there
are Vajrabhairava (for cases
certain
a
which of
want
these
lamas
Mongol
whether from Tibetan. Vajrabhairava
is
of part (gsung 'bum)
Vajrabhairava deities
by
community
in
China
Manchuria.
with Manchu in
Empire)
the
considered
the
Vajrapäni
and
Tibetans
as
immediately
the
entirely
to
forms
Yamffntaka
of
Yamandaga-yin
himself, the 1956
was and
famous and
Outer
City
his
statue the
Forbidden three
as
Mongols
Pei-hai
being
the
and in
Peking the
times
means
of
: 140). T16
of with
protection deity
the City
Imperial
mandalas,
other (the
city
identified
the
"concentric
devoted
was
representing
City,
Yung-
great
Peking
temple
a
the
themselves),
the
of
Manchu
and
why Vajrabhairava have been pressed
in
as
nation
the
topographically
in
wisest
Vajrabhairava
mandala
and be
an entire
During
the
that
to came (just Manchus
hall
0t)
in
Manjusri
should
sixth
of
as was
slime).
Vajrabhairava a
The
evocation
itself
Peking
Manjusri
pa
Manjusri
compassion saw in
nations
Harmony4¬.
of
basis
the
understandable
service.
(Palace
and
lugs
relationship
and
of
prominent
close
protected
these
works
centres
words
wisdom
power
are in
Lamaist
the
the
patron
of
most Dge
a
on
Avalokitesvara
form
collected
the
of
accident.
special
wrathful
ho-kung
(with
no
which
Imperial
into
one
family
of
There
lamas.
between
was
as language
associated deity had
The
respectively,
characteristics is it hence the
and
on
uncatalogued well as forming
Manchu-supported
similarity (the Bodhisattva
phonetic
also
imperial
Manchu
the
lying
Mongolian
the
Peking
lc.
Bibliography
works libraries
was
evoked
and
in
and Mongolian
learned
of
with connected in some though hard to decide
works or translations Mongol language works
of
such
collections the individual
Tibetan
Mongol
provided more
many
Classical
texts of number are in Mongolian it is colophon) a
are original list A short
probably Mongolian
in
wrote
cf.
and
Lessing
Though
the
monastic and yogic 20th the century, including tantras maintained amongst There is no exile.
continuity life has the
of been
lineages
those
of
Tibetan severely the of
Vajrabhairava
and Mongolian disrupted in Anuttara-yogahave
been
in the Tibetan community the initiation of bestowing (as to large numbers of people has remained so the cycle more
members tradition
of
in public of Vajrabhairava is with Kälacakra) there with no published secret works concerning or less languages in Western to date. canonical materials
77
the
NOTES [1] is that Yama and Yami were interpretation The usual better Yama/Yami is but has been it that twins, argued 1923 It thought : 337. cf. Guntert of as an androgyne, difference but little twin the to seems make little Of Yami we hear very is preferable. interpretation but in the Vedic in a Buddhist tantric context, context, (the bath in the the avabhrta of vedic context especially bath) Yami is and expiatory associated with sacrificial bathing in from YamunS, which the releases one river Yama's Yama's rebirth outside realm. power ensuring
[2] In addition to the mahi a, Yama is also associated the anustarami cow equated with cow with a black barren in turn has a ceremonies) at funeral which slaughtered barren in the to Varuiia cow offered at the counterpart is a definite There soma sacrifice. of the conclusion both between Yama and Varupa, link of whom appear dead in before The the the together next world. black Varuiia is the associated animal with sacrificial bearing has this a on what was mentioned earlier ram, and from Taurus transition the astrological to Aries about details (pc). For further link on the Yama-Varuip see 1985 : 64ff. Parpola death has In In genetics modern a similar origin. is there reproduce which asexually a simple organisms (cloning) duplicating the process organism whereby identical A itself. manufactures copies of genetically bacteria for is made such organisms, of example, colony but individuals from from many copies many of the up not In organisms which reproduce sexually same "individual". involves the alternation the procedure phases of haploid (where the nucleus contains a single set of chromosomes) (where diploid the nucleus a double phases contains and involves Sexual thus the union reproduction of two set). different from individuals haploid two two of cells (called female) to different types mating and male diploid unique of single organism, composed a produce (sex in haploid turn, gametes produces, which cells, In the case of simple reproduce which organisms cells). little fission by it to sense repeated makes asexually "death" these the are all of individuals since of speak (hypothetical) the identical organism source of copies In be back it. in this traced to sense sense, a and can, long "immortal" bacteria least, as as are of colonies at how impossible it is to say and, conversely, one remains, bacteria In how the are. old such millenia many old the of mixing organisms, sexually reproducing case of from individuals the two ensures parent chromosomes (and individuality) hence offspring of the uniqueness dissolution but that the the of eventual of at cost [3]
78
particular death.
individual
In
organism.
short,
sex
causes
[4] This earliest datable is in a description occurrence favourable for the the of conditions astrological in construction of a temple given by the goddess Nishaba (K dream kosy 1978 : 111). king Lagash Gudea, to a of [5] discussion This 1972 relies primarily on Värkonyi (176ff), book and original an inventive which will no doubt Hungary. For remain unknown outside more on the bull Egyptian 1980 Leca complexities of cults see : 94ff).
[6] In Rol their reproduction of pa'i rdo rje's blockprinted 'the Dge lugs Three Hundred pa pantheon Olschak Blanche Images', and Geshe Wangyal mistakenly 'special Dharmaräjas forms' the three call of Yamäntaka (1973 : 170). [7]
So it the name Yama (Gshin whenever seems that rje) in Buddhist it indicates texts is that the deity appears his is borne This earlier pre-Buddhist playing epic role. by Yama's in in appearance out a list of divine mounts (II. v) alongside Brahms, Indra, the Hevaira-tantra Visnu, giva, (Snellgrove Nairrti Kubera, 1959 and Vemacitrin : 112). [8] is The name Yamäntaka better translated perhaps as 'Slayer 'Ender than rather of Yama' of Yama' since, as tells becomes Dharmaräja the Myth Section us, Yama merely Vajrabhairava's killed in through appearance and is not In Tibetan both Gshin the process. we find rje gshed (Slayer (Ender Yama) Gshin byed of and of rje mthar Mongolian The daisun translation is Yama). Erlig-iin 'Enemy of Yama' which to Yamäri. also refers [9] bla According to Klong Outer rdol and Inner ma, the have retinues forms The Outer composed of yet more forms. (gshin form has a retinue Yamas and eight Yamis of eight ho brgyad mo br ad a retinue r je or alternatively by Tucci 1949 is twelve alternative ma mo (this given (II) four form 582). Inner has The Yamas, of a retinue : for increasing, the activities calming, one each of (Nebesky-Wojkowitz fierce for and activities controlling forms In addition 1975 : 82-3). there other of Yama are for found in the Rnying which see Nebeskyma literature, 83ff. Wojkowitz, op. cit.
[10]
from Jaya Pandita's The relevant thob yj material been deal has presented and and more a good by Wayman in his extensive translated article on Yama and Mara (1959).
Tg
[11] In a broader Indian things context remain to certain §iva also appears in the form of a wrathful be clarified. ("Frightful", Bhairava the mahi a under name of lit. is "Causer clearly of Fear") and Vajrabhairava a between Buddhist The relationship the two equivalent. investigation, be no there to seems needs although awareness on either side of the existence of the other's deity. [12] The idea of the complete tantras versions of certain has led scholars to suggest amongst the 4äkinls existing implies from this that the" tantras that were compiled in existence material much larger masses of unsystematic to writing were first at the time the tantras commited (cf. Snellgrove 1959 : 1.16). 1000-1500 It is ago years the opposite which is implied, of course precisely and to this practitioner modern academic a human tantric claim does that is distinctly suggesting the arrogant as it bestow such teachings äkinls freely on us completely and In reality we are, of course, readily. undeserving of the versions... complete [13] Dr. Lokesh Chandra has argued Recently for a South location for Ucidiyäna. The evidence Indian for this is as in mantras elements and Dravidian yet thin, and so on are 1500 years insufficient since proof ago Dravidian groups the upper reaches along were more numerous of the Indus than they are today (Chandra 1980 : 73-8).
1%o
S1
PART TWO
S2.
2
Part
TRANSLATIONS
OF THE VAJRABHAIRAVA
Introduction
to
i.
The Canonical The
divided
four
ma) Tradition based on the
tantra
texts
Bu
last
two
into
these
of
the
categories
is
Vajrabhairava-tantras
belong.
The
Anuttara-yoga-tantras
can
types male 2. hatred;
subdivided
and
3.
Guhyasamäja ignorance
is
invoked).
The of
main
texts
ignorance.
that
the
tantras
regarded
The
of (Red
is while
deity
that
Vajrabhairava Yamäri
as using
and
hatred
main
and Black as
the The
the
Vajrabhairava
Hundred
Section
usually
cycle, Tantra
(rtog
pa
S3
known gsum
Anuttarathe
deity
cycle (only
using
of
Arali
Vajra
these [1] to
the while 1. desire;
male
the
of
Anuttara-
using
primary
desire
Assembly), of
Yam-Antaka
tantras
self-
classified
The
into
using
further
Cärya-
the and
main female Heruka-Cakrasamvara,
of
are
cycle (Secret
yoga-tantra
[2].
types
those
are
yoga-tantras
forms
female
and
involve
be
four
4. and is only
It
as a deity, Anuttara-yoga-tantra
the
2.
Tantra).
which
as
These
Tantra);
the
male
collections
Yoga-tantra;
Yoga
practitioner
it
categories
which
3.
is
which
century.
(Action
(Highest
of
generation two
14th.
the
are (Gsar
New
the
to
canonical
are 1. Kriya-tantra (Performance Tantra);
Anuttara-yoga-tantra the
in
ston
Kanjur
the
scholarship
Tenjur
and
in
according
Tibeto-Mongolian
Kanjur
Commentaries
and the
preserved
categories
of by
established
Texts
Texts
tantric
into
categories
Translated
the
TANTRAS
the
of
Yamäri)
rarely other are
the
text
of
path. primary
as brgyad
the pa)
Three or
the
Root
(rtsa
Tantra
on
rgyud)
The
earth.
Tibetan
translation
the
Seven
(or
the
Section
belong
to
(also
Section
this
known All
Section.
texts
These
text
major
the
Te'u
lo
of
these
texts
this
of
in
Tenjur
(bibliography (and
Mongolian)
(apart
from
and
is
for
argue
in the
fact,
suggested
sometimes below on p9O-D.
seven the
encompass Anuttara-yoga
Ist. so
residence
be
(cf.
basic
for
set
translation it
ambiguity styles
Sangharaksita
works
in
Tibetan
its
primacy
clarity
and
against
the Ritual
the
of Tantra).
makes
the
of
Tibetan
relative
Section
the as
works
reason
when
Three
the
other
for
practice its
as
So clear
it
impossible
to
or
obscurity
as is
writing, of 1985 : 254,
of the Vajramahabhairava (uncomplicated) teachings
as
quoted Tantra of
the
tantra:
Section
much
Indian
One
tantric
sections
[3].
Vajrabhairava
of
current
of
of
here
source
independent
that
primacy
characterizations
The
c).
the
and
text,
this
b)
verse
Tantra
Procedure
Myth
amongst
means,
(particularly
straightforwardness difficult Tibetan
the
regarded
primary
monasteries. length) might
its
is
This
lb);
lc)
also Section
and
translated
practice independent
the
a). (bibliography.
expressed
Section
Shrew
Section) are
Tantra
Kanjur
the
Musk
Tantra
the
ritual
(or
Tantra
is
and
meditational
in
pa
cycle.
it
that
things,
in
preserved
Three
the
the
are
Vajramahabhairava
The
exist
Procedure
and
preserved
The Vajramahabhairava
I.
are
Ritual
the Tantra)
cycle. as five
which
not
Vajramahabhairava-tantra
the
Tantra),
lesser
Two
tantras
are
Four
Tantra.
of
primary
does
Vajrabhairava,
the of
: The
Mandala.
appearance Vajrabhairava)
of
This the as
Slr
section
explains
actual maidala the appearance of
not (the the
mandala
(or
painted divine the
of
map painted
ma
primary
purpose
ala
types
and
practice
2nd. Section
pa, in is
substances
out
syllable
generation
Vajrabhairava
as
Vajramahabhairava, decribed
in
that
the
ritual
the
siddhis
:
without
external
offering are
of for
powers or certain the Heart to
according
chapters
form
the
the
versions
This a
the
appearance here,
to
known with
Tantra. describes section description which
4.
Section
burnt
the
described
Procedure
Offerings. of
This offering
section in
order
describes to
attain
attainments.
Meditative
attainment
and
Image.
in
describes
section
different
the
Burnt
magical
7th. Section the
syllable
Vajrabhairava,
of
procedure
details
The
provided :
or
study
section presents (Root, Deed and
Ritual
the
: Drawing
Section
read,
using
Vajrabhairava
of is
image
duplicates
to
order
and
This
by
himself.
of
6th.
Mantras.
phonetics. Meditation. This
:
painted
the
Sanskrit
of
consort 5th. Section
is
ala) ritual,
this translation) described.
Vajrabhairava
meditative
ma
a
this
of
accomplishment of 'achievements' as
translated
of
system varga 4th. Section
in
The
mantras spelt
real
thus
attainment.
: The
Mantras)
revelation
initiation
required
Section
three
the
tantric
Rituals.
:
sgrub 'accomplishments' 3rd.
The
is
ala
is described first mandala discussed include locations
of
(siddhi;
ritual
ma
prescribed
the
text,
Preliminaries
all.
colour-powder)
is
this
practice
on
the
of
the
practitioner
residence. (generated as
initiation
this
since
the
the
The
cloth.
and
by
painted
of
supports in which
This section concentration. through the siddhis meditation (unlike the ritual and burnt substances
used).
IS
of
various
kinds
II.
The Ritual
Procedure
Tantra
The
Procedure
Tantra
loosely
is
of Sanskrit dropping of
translations the
grammatical possible
endings,
For
case.
the
when
proved
useful is no
there the
point Nonetheless,
through
is
to
possible interpreted
by
the
lst.
: Meditation describes the section (the 'method') Vajrabhairava
Various
the
of a painting 4th. Section
Vajrabhairava
an
of
offerings,
and
though
this
missing from correctly "original"). it
translation how
Toin
the
text
corji
was the
and
lugs
Ritual
Method
and
meditative
Wisdom.
This
generation
provides on
of
miscellaneous
emptiness
its
and
by means performed in substances are described by a list for of mantras rituals
forms
: Drawing Burnt
has
pa community Procedure Tantra
on
yoga 2nd. Section : Yoga. Various images and of magic diagrams, is followed This this section.
account
that (ie. Sanskrit
and teachings ('wisdom').
philosophically-oriented to deity relation
:
this
:
Section
various purposes. described.
in
grammar,
Dge
The
always
as
Mongolian
the
Peking.
are translation
missing
into an insight Mongol translator
topics
these
3rd. Section
Mongolian
Tibeto-Mongolian
century
Sanskrit
mistranslations is not available
(missing)
the using
gain
Manchu-sponsored 18th. of discusses
of
due
representing
whatsoever "correctly"
supplied
view
of
and Sanskrit
difficulties
in
abound
particles
guarantee
being
is
grammar
verse
the prose reason for providing
this
is
text a verse which between Vairocana as a dialogue and Speech'= Manjugho$a). Tibetan verse
structured ('Lord of
Väglsvara
to
Ritual
of Vajrabhairava
of
Vajrabhairava
Form.
The method discussed.
is
Offering.
The
the meditation types then describes U
section
are of
then
preparing
starts
accompanying of burnt offering
with burnt for
Various various purposes. the benefits of practice, are
also
III.
observations
miscellaneous the need for
secrecy
on
and
so
on
presented.
Section
The Myth
has no Sanskrit text title, short and the (gtam rgyud) Tibetan title seems to be a later (it 'myth'). The text addition means simply the initial by conversion of Yams to Buddhism
This supplied descriptive tells
of
Vajrabhairava,
The Musk Shrew
IV.
This Vajrabhairava (cf.
relegated nothing Highest
Yoga (deity
deity
Musk Shrew, (with texts
the
other
in
reference
V.
yoga).
connection and involve
minimal tantras
Vmbh.
The Three The
strangest
with the
his of
in
other
Urga
the
it cases because
presumably includes the text
use
the
identification of described in this described
rites
to
in
the
Kanjur has
been is
there standard
with a have text the
other
the
and other parts skin in the an animal which does not appear (doubtful) the exception single of a of
pl00andWb2n).
Section of
in
practice The rites
Section
Three text
that
Tantra
found
but
Tenjur,
the to to indicate
the
belonging
traditionally is
cycle, 1a),
bibliography
in
and form
Section
text,
short
Yama
Vajrabhairava.
to
syllables
mantric
of
their
offered
entourage
in way which life-essences
the
and
the
Tantra Tantra cycle,
of Vajrabhairava detailing rites
S7
is which
the are
impossible
fundamentally difficulties
to
to
while
perform,
compound
obscure. are also sections text There one version of this seems to be just Sri-Vajrabhairava-tantrarWja-trikalpa, the title of given lugs from Dge blockprint the is this pa stronghold and a Mongolia in the in Khalkha printed of Urga (Yeke Küriye) company
many
of
unusual
an
mahabhairava-tantra There apparatus).
corrected (given the
are two library
version A mark this
copies of of Gandan
Vajra-
the
of in
the blockprint
critical known
(one Monastery, Ulan Bator in the me Oriental Studies, School in the of and African and one is also in the Kanjur This London). text present where it grT-Krsnayamäri-tantraräja-trikalpa is title the given deity Yamiri Black the thereby with and associated and to
not not the
The
Vajrabhairava. noticed Mongolian
of
these
two
texts
was
final
the
until
identity
translation
in the Kanjur. presence literal is it the expected Section The Three Tibetan.
stages of research, and so has not been edited despite its A brief examination showed that "clone"
translation discusses
Tantra
of
the
topics
these
. .
Section
1:
instructions,
The
ritual
of
drawing
obscure,
often
are
the
given a list
wheel, magical and an elaborate is provided. purposes ritual 2: Turning the pledge-substances Section Instructions
which
provided
for
disciple
relationship.
are
seemingly
Detailed wheel. for constructing of
mantras
into
impossible to
to be
for
medicine. follow are drunk
and a magical making medicine by the practitioner. ointment used as for factors 3: Causes Section rituals. and helpful for instructions Subsidiary ritual success, are provided importance the masterthe of including of an account
The than
"translation"
a coding
of
the
given Tibetan
ßß
here
is
text
into
in
fact English.
little
more It
seems
that much sense a lot of additional
unlikely without
The has
an
text
copy
two
page
'the
tantra'
This
text
Appendix.
the
the
reading
The
text
of also
monk
has
the
generated when
dg
by
a short
on how to
safely of as
has
and this
the
recite
bstan
mchog information
pa'i yet
reproduced
text
and
the
be
in employed Aksobhya family.
it
makes one useful keeping the tantras be read only when the
to are meant himself as the deity, the initiation required
received.
Bator,
Dkon
can
for
motive
Ulan
followed
of
text anuttara inclusion warrants
reader
possible
colophon instruction
any
secret.
Monastery,
Gandan
recitation instructions
concerning The tantras
point
text
work.
The
its
of
this
of
made
whom no other has been translated
concerning
following
only
condensed by the
written
sgron me, been found. in
in
additional
entitled
the
consulted
be
will
and
this has
is been
ii.
The Commentaries (and
listed
without exception comment Tantra is probably - and it least It is possible exegesis.
only
on the
sections
in
the
Three
Section
The
in
commentaries Bibliography lb)
Vajramahabhairava that
the
needs
the
precisely Procedure
in
preserved
obscurity (and Tantra
of
many the
also
Tanjur
the
this
of
to commentators working Tantra. These commentaries are
than useful information details full
7 of
Section
they
might
ritual
on
on the
Vmbh.,
the
evocation presented
s7idhanas
Ritual
on
the
also
not
Tantra in
the
see
the
less and hence prove be. Much useful
p12s -
is
otherwise however
of
Vajrabhairava
as comments from the
is
Tantra)
word-by-word analyses of the Vajramahabhairava dire because the of perhaps warnings contained (those the text text clarifying will go to hell; end
it
that
the
which restricted Vajramahabhairava
text
including
provided which
on the
to
amount 'yoga'.
term
A
of observations is given selection commentaries in the notes though many of the commentarial observations in an account based would be better placed of the rituals texts on these in as practiced today than rather an themselves. of the texts account Looking those
the hard
explaining is cf. p139f), it intention primary frequent meant
warning to be read
commentaries ambiguity Buddhist out
the
at
or because
are simply Sangharakahita
'(the
the
in
the
to
only
with from
not
but
texts
semi-Buddhist it is often
the any from
deity's
tantras]
hands; that texts.
The
texts
are their
accompaniment of intrinsic obscurity their
their
essentially
or non-
This needs spelling character. bluntly that the tantras stated
incomprehensible states
(eg.
identifications
the conclusion avoid is the 'buddhicizing' of the by lamas that tantric given
stems in
commentarial items held
without
commentaries.
:
are q0
more
or
less
unintelligible
is This commentary. detail in greater the latter may describe for to yogic exercises, example, which the
without because and
traditional
contains because
only it
symbolic
language
abstract
an allusion 'translates' the
of
reference Tantric
within
because
metaphysical it is alone
very
function'
to
from
well
rituals the
text
well
known,
and
frequently in
equivalent
it
of
practice
only
helps
and possible (1985
This
tantric performed detailed
yogins (and, in
cremation midnight
might
India,
of
possibly,
these ash,
-
does
nonetheless
texts
: 254).
point as functioning in India the words
the fact that not alter Tibet Mongolia and
still -
to
Buddhist
a purely
view,
heeded.
with
seated naked not have cared
the perform) rites bodies their smeared amongst much
idiom
the
spiritual for the
a tantric and to understand cycle in Tibetan today monastic communities be used Sangharakshita's commentaries must and
of
or
Mahäyäna standard Yogäcära. The or
of
mainly
which
of methods is all This
cryptic into its
Mädhyamika
framework
the
complete
the
matters
idiom
whether important is
commentary
to
text
conceptual
philosophy,
as
not
for
the corpses 'equivalents
the who as in at in
Mahäyäna standard ' in the texts point philosophy. of view are, the main, self-explanatory, and it was for such yogins äkinls in the first the the texts that provided place. for As a requirement the texts, using takes a commentary the
in
abstract
any
since
case it is
yogin
to
evidence completely and
of
translated
conceptual From their
distinct
a very only
the
latter
of
second which
place actually
to
initiation the enables For solid
the the cycle. practice rituals of for the that commentaries view are indispensable than we need look no further 6 Vajramahabhairava-tantra the of section on p117:
At
not the
'Just
I will
as
detailed
provide
not
explanations for explanations
So he
such should not provide If detailed Others. explanations mantrin The ritual
will
not
in
commentaries to
elaborations
the
variants
the
translation
of
any
the
serve
would
(and
Black
histories bshad
careful needing pa and Taranätha, For these reasons
differing give and featuring all
to
the
overload
to notes degree
a corresponding understanding
of
such in
their
of
manifestation history of the
the
analyzed. (as well tantras as there and Red Yamäris)
Vajrabhairava the
to
when
ritual) current being is concurrently
tend
tantra,
root
providing full
variations is easiest
commentarial
attainments'.
case
mainly
without The
elucidation.
the
attain
made the
are
analysis name but the following
to
In
the
the
related
case
cycle the
of cycles
of
are several extensive (those of 'Jam dbyangs two).
has been criterion loosely for commentarial to the selection applied process if the Vajramahabhairava Tantra: concerning statements a is in to the related comment not an explicit phrase has been omitted. it Hence ritual tantra, clarifications are
admitted,
not
present
elaborations (Buddhist related Tenjur
while at are
all beat
monastic) texts
ritual in
on
specific
the
studied
practice
(visualizations
elaborations
of rituals
and elsewhere.
Al.
tantra) in the
are the
texts, as
These
not.
context
of
the
along
with in
the
preserved
the
iii.
Studies
Future
A look
the
that
realize
in
preserved point
of
entry
and
related
translation
Kanjur
the to
is
bibliography
the
at
the
of the following
The
cycles.
of
be no more
can study
to enough basic the than
make
one
tantras
a convenient Vajrabhairava
cycle of immediately
suggest
future for research : as areas deities Red Yamäri 1. The tantras the related of (Bibliography in Kanjur the Yamäri as preserved themselves
the
of
relationships
Vajrabhairava
to
each
of
commentaries
sources primary tantras the Kanjur
the
Vajrabhairava
of
ritual,
and
on works Q tor b l[
and and independent
(chos
5. The histories
monastic
rituals
to
the
and
Yamäri
of
the
the
not
as
of Yamäntaka (primarily the
rituals
of
fire
initiation,
ma offering as preserved Tibetan collections. 'byun&) of the cycle.
cycle
just
forms
the various with connected Rnying in the ma collections
4. Independent
6. The
and
themselves).
as found Rpyud 'bum).
offering Tenjur
other
tantras.
2. The Tenjur (as tantras of exegesis 3. The texts
texts
these
and Black la) and
as
communities.
All)
performed
today
in
in
the
Tibetan
NOTES [1] lugs For Dge the accounts of standard classifications and interpretations of the Anuttara-yoga 1988 : 283-306 tantras on whom this see Mullin summary based.
pa is
[2] deity The Kälacakra is the cycle of classified being This is separately, neither male or female. cycle Anuttara-yoga-tantras in unlike several other ways and has basis from absent a distinct astrological other For information cycles. on this very extensive cycle see 1985 and Sops, Jackson & Newman 1985. Tenzin Gyatso [3] dhärani The Kanjur contains a Vajrabhairava also (details ("spell"), here in Bibliography translated not dal 1a). is There a text entitled also rdo r Je 'jigs bed 'joms rnam par pali rdkir al po rf-vairabhairava-vidärata-tantrar'gja teachings containing on does belong types to this of vajras which not cycle, first it best is The title though sight seems to. at (which is thought the Vajra of as The Tantra-king, the) destroyer-of-bhairavas' 'The Vajrabhairavathan rather destroyer Tantra-king'.
4tv
2
Part I.
THE VAJRAMAHABHAIRAVA TANTRA
(
4y)
great [i.
I
to prostrate Lord of Wrath.
Now [1] of
1:
Section I
shall Vajrabhairava,
one
terrifies
duly
to
requirements Such places.
places
of
accomplishment
which
gods. for
trees
this
with
mountain
the
mantrin
regard
to
are
places [2],
divine
cities,
the
explain
by means
the
the
places
:
cemeteries,
peaks, [3], temples
of In
these
body
consecration,
paralyzing; away, separating, travelling underground,
ointment, Work, taking ghouls,
rites
gods, these
perform and
pleasing
temples
and other of
accomplishes killing, summoning,
pills,
of
battlefields,
empowerment
the
all
riverbanks, lingas, valley
with single deserted houses,
mothers forests and marketplaces. be [4]. the mantrin should
of
should
suitable
The yogin the who has received Vajra-Wheel Tantra of Vajramahabhairava means driving
the
The Man a1a]
Firstly,
solitary junctions,
Vajramahabhairava,
glorious
and
fear
causes
the
such this by
the eyesword, the alchemical
the
treasure; ghosts, vampires, essence, [5]. female and spirits, serpents etc. male first his For the rites the mantrin of all anoints
the ashes of with dishevelled hair
corpse and at midnight a cremated [6) he draws in the the mad ala with in the yoga of the exalted cemetery or elsewhere while [7] four is square Buffalo-headed One. The ma ala with [9]. [8) (135r) four The tympana Rates with adorned
as
bells,
banners
in and other ornaments are covered In each corner by garlands of flowers. and in the alcoves [101 half-moons the there entrances are adorned with [11]. The wheel drawn in its has nine vajra-jewels centre One of the gates is open while sections the and is round. silk
In the centre are shut. in the South a head, an
rest East in
North
the
the
southern
western impaled
on
cloth
stake. [12]. wheel a
the
Next, in
terrace
in
the
mudras he East
draws
arm,
in
vajra, terrace
a
wheel,
terrace
he
bow,
bell,
a skull, in attached,
northern five the
are
in
corner
the
corner
the
a man
mudra-symbols
[13] the wheel outside : on the draws knife, a curved a singleknife, a small a single-pointed
a pestle, spear, an iron goad-hook and so he draws an axe, an arrow,
pointed
in the a corpse, the West entrails,
eastern hair still in
and These
the the
the
with
a skull
a cemetery
within
a
legs;
two
he
vajra-noose draws a vajra,
and
On the on. a khatvänga, forth.
so
On
a staff,
the
a knife,
a sword,
southern western
a shield,
a
On the northern a wind-banner and so on. he draws hand-gesture, terrace a threatening a threehammer, the hide of an elephant, pointed pendant, a vajra a hearth and so on. At the four a lance, gates and the [141 should huge vampire-demons four be drawn. corners a
If
he wishes
a lamp containing an ass a human, buffalo,
for
the
human
fat.
[16],
a
highest
attainments
He offers camel,
a
the dog,
he offers [151 flesh of a
jackal,
a
an ox, a gayal, a ram, a deer and a boar. He also the flesh of a vulture, offers an owl, a crow, a heron, a duck, a crane, a peacock, a a hawk, [17] (135v). junglefowl, Fully eagle a myna and an [181 he performs into the equipoise entered meditative ritual dough
an elephant,
deeds
of
offering. In yogic map ala. Vajrabhairava he
[19],
feasting
eating, He sprinkles union offers
with all
blood the the
0$'
in
burnt all
glorious naivedya
offering
and
corners of the buffalo-faced food
offerings
[20].
A close friend who him vairocana with
anoint himself,
his calmed own ego [21], he should or
he
enters drugs
he centre, it thinks above
visualizes of
the
buffalo-faced
front
of divine
him
with
the
in
of in
possessed equalized mantrin demonic
he will
arises glorious he will holder
This
is
attain
occur.
you
the
first
yoga-tantrn of Vajramahabhairava,
the
chapter the the
the
If
ten
is
not, And, the
the
of cycle highest manifestation
the
then
the
pleased, knowledgeI wish
eye-ointment,
attain not [23] lesser types
1T
syllable
Therefore
attainment
doubtless
explaining
and
interference
such
be pleased. want? " To that
the
and
the should arise, he becomes afraid
attainments. and if he
on me whatever
in
one-pointed
mind
If
afraid.
drawn
will
do
all
and
to
side
recites [22] Bhairava
underground, going - the sword, into the essence". taking gold, it will If he says this, does in the end the mantrin certainly
attain Vajramahabhairava.
right
with
the attain be afraid,
: bestow
replies "Please
in
of
he
will
"what
ask:
the
pride,
not should Vajramahabhairava
mantrin
Then,
well-flavoured he wants what
great be not
not
food.
and
the
should interference
Vajrabhairava.
ma
ala
"ha of He
the
meditation, if
Then
mantra.
hair
at
he attainment, delicious offers
Sitting
should do it
naked midnight, and with he sounds his skull-drum and, uttering desirous in equalizes meditation, and,
dishevelled ha"
then
and
has
for
turning
be bestowed. he these, (1 6_).
ma ala the of
from
If will
the
glorious Manjuiri.
[ii.
Section
2:
Next the
set
I
of
Acomplishing
shall
properly
ritual
the perform by sequence abiding Vajramahabhairava. Firstly [25]. the
This
mantrin because he is
tantras,
do this rite
the
is
yoga
the to
regard
in should, dishevelled
union hair
the
yoga
union
venom and datum
juice
feather
from
Lord
the
or
using human bone. has
the
with
along
it
surrounds In iit1s.
it
placed
name
in
the
of
the
with
a pen
glorious
deity
the
should
Yoga.
the
For
who desires One,
ten
and
victim will Or, if
disease skull-cups, it there
the ten doubtless
recites
he
he
puts digs
and
between
to
naked,
the kill with
victim
sixteen is that
this
section
wheel the
fires
[32]
of
the
he
rite,
syllables
and writes eight PHAT is to be written. he places the magical When he has placed it kindle
a
[34)
it
in wheel down below If
(136v),
but
thirty-two
he
18
with left
his with By this means by
afflicted between two
does
a hearth, this
the
preparation
its
particular
syllable
fire
be
to
victim
the disease. with I have explained
this to
the
a raven
[31)
two
syllable mantra. die instantly.
same a half-cubit kindles a fire.
be stricken For
wants
from
made
the syllable the corners himself Anointing with warm butter [33] device in two skulls. . he hearths, three should above cremation wood. Then he tramples
will
etc.
the
of
of
mantrin Buffalo-headed
[30]
When he
the
away
mantrin in due
facing draw and south, the sixteenin wheel of Vajramahabhairava on a cemetery cloth [27], black blood, [28], [29] salt, mustard nimba
section
foot
wrathful
with
the
the
with
driving
for
method
should clear away all evils the Lord of the Yoga [26]. In
is
this
ritual
The
the
in
one
he himself
since
with
in
Deeds]
the
explain [24].
activities killing,
should
Ritual
the
mantra
a human places
the
victim of the feature
the
ten
syllable [351.
the
with
mantra He sprinkles
leftovers
of
mentioned draws the he
a a
hides
it
beside
away.
If
he hides
victim
will
victim
will
the
victim washes it
be
the
together
with
the
vairocana,
and
to
the the
cemetery, tree
single in it
separated.
rite
the
Furthermore the
the of
wheel
[36]
practice Yama on
a
it
tree,
single
linga,
water
and
cloth image of
wheel
at
places
with
pierces
all
two
riverbank, gate, and from
charcoal.
cremation the heart a its
of dagger
that [37]
joints
with
He puts image and made
the
out
and
be explained.
a
an anthill, by a royal
he
driven
linga,
it
takes
will
cemetery
If
the water, inside a house
He makes an eight-inch rite. previous from a cemetery, from earth a crossroads, single
be
will
a place with a single he hides If it in
If he places be petrified. be pacified. he If will be liberated. the victim will
cloth
earlier. die. If
will
victim
items
on the
given
victim
added filthy
with
meal
according
wheel it in
is
victim
cloth
cemetery
and with
previously
hides
draws
the crow's
a
the
name of
the
place
victim with
mantra
He places
a
vajra of the in five
that stabs from human bone.
thorns. sharp from the earth
a
with
vairocana, the
the
using
a place a
He
He it
in
out of and and, seven places in size, he makes an image of Yama one cubit an anthill baring his two arms, teeth, with a huge belly, one head, hair holding a noose, and with naked and a knife heart dishevelled. Ile places the two skulls and, at its hides it in or a a cemetery or midnight, at midday skulls,
long for time a south cremation-site. down and hides face it. He should it turns go and then in the yoga home, enter and if while equipoise meditative he (137r) One Buffalo-headed ten the recites the of Ile
syllable die in [the
keeps
with mantra days. If three
victim]
will
the he
it
facing
victim's it
takes
be liberated.
ý
will name, the victim [38] out and washes it
Now the he
skin
practice the
writes
of
ten
:
petrifying
syllable
on
in
mantra
[39]
a colt
venom and dust from
the
Filling that other the substances. skin with footprint from a place of the victim and with earth where [the [the has he it ties victim] urinated, up with hair. he should Later, victim's] mix up the urine of an bowl it. He ass with and fill a clay vairocana with the
wheel
He tramples
the
places
in
it
and
fire
out
it places on a cremation his left foot, with and,
fire.
in the yoga while syllable mantra be petrified in This the victim will a day. for those practice who in the end do not attain [40]. In great the wrath skills mantrin should ten
the
recites
he
if of
Yama
is
the
magical do the
practice. Now the
of
practice
Yams according to out of earth a horse
the
of
top
the
of
above
from
rite,
the
the
puts
other, beside
seven places, into wheel their Also,
a nimba- tree. blood - this
them puts in bull and horse
: drawing he makes
separating
is
he
the
the
wheel
a bull
and
puts one on hearts and
draws
the
wheel feature
particular
he enters If of this mantra. meditative they equipoise [41] will in three be separated days. if Then, the mantrin to drive wants someone away, he should from the seven places make a camel out of earth back a wind mandala in the then imagine on its and should from transformed YAM. the syllable shape of a half-moon Above imagines thinks led
he
it
imagines form
the that
off
the
facing
the
victim, Yama holding
of
is
victim south.
If
beaten he
draws
on in
and a staff with the
that
his
back
he
his
hand.
Ile
staff
wheel
and
along
is
with
to the rite name according victim's (137v) the wheel places at the victim's definitely be driven away in seven days.
told
Now the explanation he anoints the wrathful
At noon [42] butter clarified
the
and,
after
climbing
of the [43] one a nimba tree, 100
of heart,
above and he will
practice.
with he places
it
there
and
scrapes
the
off
butter
from
holding there remains butter, he takes clarified [44] butter that and mixes
shell
image
the
it.
and
that god smoke shoe
burning while he wants to person
the
of
it
on the be driven
sprinkles instantly
Now the
I cloth
or
on in
arms
and
the
banner
with
the
it,
produced
with When he
and
drive legs
of
that
the
of
great
from
soot it
smears
away.
an oyster has taken the the
on
Moreover
if
he
he will
person
away.
explanation of sheet blood crow's a
of the practice birch-bark he
: on a cemetery draws the wind
feather. In with a crow the he adds the name of the victim of the wind mapdala middle it to the neck Seizing of a ball -eater. and binds the he who is in Buffalo-headed the union One crow, with it. faces Instantly [45] he releases south and will
ma
a1a
like lands the crow. all driving Moreover, concerning butter hot clarified he with
journey
to
himself
[46]
halt-eater after
burning
ancestral it will
that
forest. be driven Also,
together
from
away takes
: the
anointing nest
of
a
tree nimba the and takes ashes in a fire nest made from wood from an That person on whose head he sprinkles
away. in the
a
practice
of
separating,
he
puts
an owl and the hair of a brähmin ala and a ca a fire of datura wood. in this Burning fire he takes these smokeless the ashes he puts if in between the ashes and, a woman and a man the ten-syllable they after reciting mantra, will instantly
the
wings
of
be separated. Then, taking
a crow and and kindles
a
cemetery
cloth it
he
writes
the
venom and the [47] fur and a other substances a mongoose he puts in it it The these snakeskin, and rolls up. [48] house he burns, in fight this people whose will
victims'
names
amongst
themselves.
Then,
while moistening (138r). Taking
one who wishes
to %O\
kill
with
makes an image
in
excrement
and
midnight
urine hair
with
Buffalo-headed
the
yoga of it. The
the
Vajrabhairava
great
it chops been written has
nimba
tree, Then,
wheel
who
person
Yama on a stone slab or intended the with victim's [51]. does he If this,
there
spoken
by
of
draws
the
section
wheel
with
the
the
using If he
substances it in a places
away.
draws paralyze in orpiment a cloth to
wants
of
turmeric
[49]
away
cremation-ash. be driven will person
the
and on it
someone
and
that
the
burns
up
been
At
[50].
himself
he who wants to drive in the sixteen ten syllable mantra banner person's name on a victory above
on it. South in
One he
Then,
mentioned
bone
powdered and facing
whose name has die. This practice
person instantly
will
and sprinkles dishevelled
name that
and
places
person
will
someone
into
the and it be
paralyzed. If
the
bring
to
wants
mantrin
his
from together earth power he puts an anthill, saffron, bezoar, orpiment and turmeric, and makes an image of the inches high. sixteen He draws victim male or female the [52] bezoar wheel of Yama on birch-bark using and blood from his finger, it into and, ring on his the placing heart
of
three
times.
power draws on
a
recites the
offerings he recites
west, days even
mantra]
(138v) wind. Then,
will if
the
datum
worm-eaten
heats
and
skull [the
he takes recites
seven
makes
Indra
a mere person. - not to mention if he wants Then, to summon in bezoar the wheel and blood
person of
facing
If,
within
mantra,
he
image,
the
fruit
sawdust, the
mantra
in
this
with instantly
mantrin
the
an name
be
and,
mixing it offers and
that
it in
person
%c2
will
ten come
someone, from his acacia the
of
drive with food will
flowers
red
the
summoned to
wants
with
syllable into his
for
he that finger ring fire. he If person,
with
the
that speed
someone insane, human flesh and drink. or instantly
He go
insane
and Now,
in
within
mantra
days.
seven
the
addition
the
writes
die
then
of
practice in Yama
will venom
be explained. and
He
the
other
on a cremation cloth and makes an image using [53] At its heart he places and vairocana. the forest. If to an ancestral wheel and goes the yogin, facing his body anointed South with with vairocana, cuts it up with it in a cremation fire and burns a sharp knife [54], the that using of arranging yoga person will die. quickly substances human oil
Now the
{
of the practice arising of separating : if the bones of a crow and an owl [55] one takes and writes the ten syllable the names of the victims with mantra on them using an iron pin, and rubs the other one against [the the names in a solitary reciting while mantra] with be separated. they will place, Then, the wheel when he has drawn of Yama on a sheet and
of birch-bark has put this
that
with
the
names
of
a woman and a man in the belly the limbs of a frog, of be pierced by weapons if he hides man and woman will
it
the threshold. under Now the practice of petrifying of Yama on a cemetery mantra cloth he makes an image other substances, of
the
corpse. ashes of a cremated heart he tramples its into
a girl
the
: writing
using
venom and one span in size When he has placed
the out
the foot,
left under his in union the Buffalo-headed One, he recites and if, with "may such-and-such the ten syllable mantra saying a girl be petrified", be petrified. she will wheel
(139r)
deeds
it
not be spoken of to others. do this If he will the foolish mantrin should certainly fall hell. In order into to benefit people who who harm jewels, do not the three treat the gurus with contempt, keep mantra mantrin
the
These
pledges, and
the
takes
do tantra their
not
must
hold and
to
injure
evil
103
the
mantra,
sentient himself upon
revile beings, with
the the a
compassionate his pledges hot
and will
I have also
in other tantras this explained to kill those who strive
one should the
otherwise the
great
-
masters,
the
slander
and deride or
he does If mind. go to and he will
[56].
hell
revile
sympathetic deteriorate
mahäyäna
the
practice one
alternatively
and wisdom of mantra and tantra, should remove them from where they
are. If
the
acts
violently
such
actions
will
rebound
On account
towards
others,
on him. of
the
harm
he
the
yogin.
does
to
sentient
beings
for
all
the
reason
whatever
this
will
This
is
happen
to
the second from deeds,
ritual Vajramahabhairava, gentle
yogin
uncompassionate
section, the the
on
accomplishing
the yoga-tantra of highest manifestation
Malljuirl.
%oL{
glorious of
the
[iii.
3:
Section
Putting
Mantras
the
Together]
be explained is the order in which what will for the mantras the rites are to be put together. Seated in the a purified place mantrin puts He does it like together the mantras. this the : he takes [57], first the fifth syllable of the sixth class of the Next,
fifth,
the
[58],
the
third
of
second third
the
thirteenth
second
sixth
the
third
the
affixed,
syllable first of
of the
wind
the
the
of
the
the
of
the
with
the the
with
sixth
and
thirteenth
third
vowel,
then the seed (139v) of the fourth the with
fifth
the
of
vowel
and
third
the
with
sixth,
sixth,
third the
of
fifth
the
of
second
fifth
the
vowel,
the
eleventh,
second the fourth
of
the first of the [59]. He takes wind
second
the
with
fifth
the
the
with
vowel,
thirteenth
the
the
seventh,
syllable of fifth the with
seed
the
vowel,
eleventh
fifth
of
of
then
vowel. fourth,
the
with
the adds He takes then
the
the thirteenth of wind with the vowel, fourth the the third with of the vowel and then and the seed syllable seed syllable of fire of wind just he adds is. Then final the as it the syllable with The seed syllable eleventh vowel. of wind is best just as it is. first He takes the the of the sixth and then final the eleventh Then he takes the with syllable vowel. seed fifth
syllable
first the the seed of wind and syllable of second doubled. He takes the fifth the third of the fourth with [60], fire the the fifth vowel, of seed syllable of the fifth At the end he and then the seed syllable of wind. [61] Vairocnnn the highest with puts powerful one added and -
the
the
second
wise This
One,
the
these utter is the root the of wheel One who recites
the Maftjuhr2. perform
of
all
activities.
fifth
with
the
first
of
the
of
the
third
twice. mantra tantra it *This
[62]
Buffalo-headed
known as of Mahabhairava thousand times a hundred can is the king of mantras and w5
it
is
for
impossible He takes
vowel, lord
second first
the
of
the
the
then He
takes
and
the
fourth
of the
syllable
first
with
the
fourth
king
the
of
Buffalo-headed the
he
adds
Vairocana.
the
mantra He
the
fifth
the
the
with
fourth
first
beginning,
of
the
and
adds
YA group the of He drop on top. first the
of
can
repeat
twice.
the
top,
and
adds
on
the
of
This
third.
the
the
yoga
of
is
known
as
if
is
It be
done
and
the
it
sixth
puts
syllable
of
the
first
of
the
before
it.
He
adds
at
the
and
group
fifth
Vairocana is
which
adds
the
of
the
This
second is known
as
the
One.
If
the
eighth
with
the
fifth
with
the
heart
mantra
adorned
each
syllable deed suitable
is
recited
in
the
of a
three
be performed.
When the performed,
vowel,
with
vowel
any
second
group
sixth
times,
thousand
vowel
YA
the
third.
and [64].
seed
will
the
and seed
vowel,
the
with
Buffalo-headed
hundred worlds
the
the
He
end.
times.
that
first
the
takes
deeds.
vowel,
of
fire
He
drop
all deeds
of
second
fifth
the
with
first
wise
through
thousand
the
takes
all
the
first
the
and mantras, One it performs and
the
the
with of
third
with
the
with
with
hundred
three
recited
and
seventh
the
of
eighth it
deeds,
of
the
which
vowel and adorns sixth the second of the fifth is
the
fourth
is
which
vowel
with
the
beginning
the
sixth
of
of
sixteen the fourth
with
the
first
fifth
the fourth with beneath and then [63]. He takes the
seventh of fire
the syllable adding seed (140r. ) of the sixteen at
lord
the
the
of
third
of
the
of syllable
seventh
first
the
end
the
and
takes
seed
the
of
beneath
At
the
at
to work.
not
fourth
the
adding
the
it
ritual
offerings
the putting should be made. of
1a6
mantras
together
is
This
is
glorious which
the
from
third
section Vajramahabhairava,
explains
the
putting
the
yoga-tantra highest form of
together
l07
the
of
the
of the Manjugrt,
mantras.
[iv.
4:
Section Next
be
the
One should
makes the
reciting
all
One thinks of from the syllable
arisen Above
that
of
the
will
by
the
so
(140v)
nature [66].
purity
prior
dharmas,
all
in
selfless
intrinsic
of
mantra
deity
the
selflessness dharmas
Vajrabhairava
of
visualize
the
of
understanding one
[65]
accomplishment
explained.
first
Visualization]
by
wind ma ala smoke-coloured YAM in the middle of space. from the moon ma ala arisen
visualizes [67], first and above it one thinks of the the vowel [68] from DHIH Majusrl the arisen syllable youthful [71] [70] [69]. thinks the There of one sun ma ala lights A. From from that the ma ala syllable sun arisen bodhisattvas, invite tathägatas, the wisdomand emanate one
As
a
mandala. become one and [72]. The light for
a
thinks
hundred
From
that
a
black
great
with
endowed that
vajra
and
wisdom
sphere disc.
of By
state gather
of
minute goddesses
rays
like of
light.
of
on
sesame
husks
one
that
ones
the
so
places
on
one
the solar brings in
them
these
that
thinks
the
vajra.
itself
the
vajra Vajramahabhairava.
headed
from
that
enter
and and
further
syllable [73] form
wrathful fill discs
solar
and
the
that
One thinks
buddhas
One enter
from
bodhisattvas,
maturation
Buffalo-headed Buffalo-(141r)
it
Above
threatening
seated these
to
and
in
buddhas,
One thinks glorious faced,
it
that
arises
enlightenment.
together
man ala fully
sun illuminates
around.
One visualizes
space
the
light. HUH endowed five of rays with lights as emanate reabsorbed and are
vajra the five
means
from
leagues
thousand
in
ten
the
the sun enter tathägatas etc.
the
and them
of
blazes
which
beings
sentient
thinks
one
before.
explained
Manjusri
result
a black HUH the
of
in
ones who reside that they come and
wrathful and One thinks
godesses directions.
[74],
\08
blazing
becomes He like
is the
the nine fire
he is age of destruction; the three able to devour worlds, [75]; "ha ha" tongue uttering
of
the
the
Vajrabhairava
great
flicking grimacing, the wrinkles on
his his
his terrifying, and eyes wrathful eyebrows [76]. devouring like He roars, the age of destruction blood human fat, and oil, making the threatening marrow, [77] both towards the gods of this universe and gesture forehead
are
devouring universe, gods gone beyond this Vig: qu, the Mahesvara, Brahmä, aksas and so on. [78] is ornamented bared teeth The top of his head with frightful terrible, and he is very skulls, roaring with [79], "pheii", skull ornaments with sixteen with adorned those
towards Indra,
[80],
[81],
meditatively
equalized
[82], left legs with naked penis erect [83], [84], belly hair a great with with extended [85], fear, causing upright great roaring standing [87] four "phem " [86], thirty with arms and holding a fresh skin. elephant firm Making this the mantrin visualization who has
legs
In [88],
knife the
the
a
in
the
fifth
axe
[93],
an
sixth
an
eighth in
in
tenth
[1001,
in
fifteenth
in
the
a
[102],
sword
ninth
the [99],
in
is
should
a
in
the
[94],
in
the
[96],
in
hook
thirteenth [101], hammer
the
vajra the
knife
small [92],
[98],
a khatvänga
eleventh in
a curved [89], in
spear
vajra a lance an iron
seventh
in
a wheel fourteenth
the a
the
[97],
a staff
yoga
there
a single-pointed in fourth the
single-pointed
a in
[95],
arrow
very
hands
right
second [90],
pestle
twelfth
the
his
of
third
[91],
the
first
the
that
on this.
meditate
continually
in
a
vajra in
the
a
skull;
drum
( 41v)
there
is
sixteenth
[103].
In skull
the
[104], [106],
shield
[108],
noose intestines
first in in in
[110],
of
his
left
hands
second the fourth
a head a leg
the
a bow
the
in
sixth the
eighth lock
a
[105],
in
the
third
a
[107],
in
the
fifth
a
[109], a
bell
in
the [111],
seventh in the
[112],
in
[113],
tenth
the
cloth a cemetery ninth an arm [114], in the in the eleventh impaled stake on a a man [115], in the hearth thirteenth twelfth a skull-cup a [116], he makes the fourteenth hair the with with [117], fifteenth in the threatening a threegesture [118]
in the sixteenth a cemetery [119]. With two of his arms in the wind cloth [120]. he holds fresh skin elephant a legs he tramples With the first right of his a human, with the second a buffalo, the third with an ox, pointed
with
pendant billowing
fourth
the
sixth jackal
and
a dog, [121].
with
With
the
the
a camel, a ram and with the
seventh
first
his
of
fifth
the
with
an ass,
left
legs
he
the
with eighth
a
tramples
a
the second an owl, the third with with a crow, fourth the fifth the a parrot, with a hawk, with the seventh an eagle, the with a myna and with [122]. a crane
vulture, with the sixth eighth
The black,
in
heads
on
head
first buffalo the
form
and
coloured be
the
very
wrathful.
yellow Of
wrathful. first
third
is
black
first
the
side,
third
the
side,
Mahabhairava
glorious
and
right-hand
red and the second lord the very are left-hand
the
of
the
these
and
the
is
blue,
jetthree the
faces
of
on
the
faces
the
very
Of
three
three
white,
is
smoke-
second The
wrathful.
faces
bared. in The face the teeth with [123] be thought the two horns should of as red dripping blood from its terrifying, with mouth and very [124]. Above it think one should of the face of Mafjugr'i,
should between
small,
thought
slightly
yellow,
of ornaments [125]. locks
youth
having
eyes
this
heroes
three
of
One
and should [126].
with
with adorned head in on his
wrathful, the hair meditate
on
One perpetually
all
the visualizes
faces
the five as like
single-pointedly.
(JA-2-r) When the yogin who is in the place of the Buffalohas meditated on himself as the glorious
lkto
headed
he
should
this
yoga
Vajrabhairava,
the mantra. recite he thinks disc is a solar in When he recites there that his heart, that the syllables of his mantra and he thinks be it has blazed After the recitation are on it. should done with unwavering mind. The
who
mantrin
performs
always In the
is
in
all
the
rites
of
then
Bhairava.
cemetery,
meditating, he always eats the five ambrosias. from There is no achievement apart Then, consuming human fat, the
yogin
who wanders
in
is
tantra Manjubri's
fourth
the of
the
glorious
one.
the
night three hundred
the root mantra recites this The yogin who recites deeds. all achieves
This
this
section,
thousand
on
visualization, Vajramahabhairava,
manifestations.
%tl
the
times.
from
the
highest
of
[v.
5:
Section
Drawing
Next, by
taught
the
the
Form]
the
rite
drawing
of
Vajrabhairava,
glorious
form,
the
which
be
will
was
explained.
A painter who is good, faithful, honest, wise,
without anger, undistracted, desire loving, and without pure, [127] hero-cloth or on a shroud or on a on a should paint [129], [128] or on a child's birth-cloth flower-cloth or, If if on any suitable cloth. these available, are not desired, heroes the the offerings of are accomplishments should be made. The equalization The so
the
do
is
blue,
his
with
three
wrathful
and
painting he
painting heads;
is
he with
extended,
a skull-drum.
axe,
leg, a
a cemetery-cloth, with
skull-cup
ornament be
drawn
and head.
Terror,
first heads
left
black.
In
Above
that
slightly
a his
and
one
an
on
a
as
the
right heads
his these
one paint
should
angry. knife,
a curved knife, a small
a pestle, a lance,
head
side between
he has
hands
a wheel, In his
his
On the
yellow.
red head,
right
spear, an
to
of
and
Manjusr3
khatvänga,
is
Causer
place.
the
the
the
with
a very
paint In
pointed
On
(142v) is
secret
paint
nine
painted
smoke-coloured
a yellow
shield,
a
arms, [legs]
be
red
white,
vajra,
it
to
is
head,
pointed
in
meditative
erect.
buffalo
should
entered
should [130].
thirty-four right he since
has
who
painting
see
not
with
He
-
he
practitioner
legs,
form
terrifying
are
should
do
laymen
sixteen black, naked,
side
:
the
has
penis
this
or
painter that
for
rite
arrow,
a single-
a single-pointed hook, a staff,
a
hammer, a vajra a vajra, hands he has a skull, left
aýsword
a and
a head,
a
bell, bow, intestines, an arm a a a noose, hearth, impaled a stake, a a on a man hair, and
a
threatening
a cloth
holding
a
blown fresh
hands.
I%2.
gesture, about elephant
by
a the skin
three-
wind. in
He two
his
With buffalo,
an
jackal; a
an his
ass, left
hawk,
an
with
and
parrot,
a
Vajramahabhairava
There
one
people
impaled
on
people
hanging
from
people
burning.
by
the
myna
and like
standing
tops
a
fig
should
be
to
are
the
- ogres, forms of
One
draw
should [133], and
trees
draw
also
crane.
this.
fear
of
causers
of
a
cemeteries
great
see
the
human,
a
through
run
people
also
spears.
draw One should also dogs and jackals uttering
crows,
One
draw
also
should
single-pointedly cemeteries dishevelled, hair adorned
tops
the
This deserted flesh
the
the
anywhere
else.
always
should for
drinking
Tasting,
highest
the from
made the
painted
The
fifth
from highest
the
blood
not
and
human
eat
flesh
mantrin he
display eating,
three
vairocana
a who
three
in
from
using times
a
human rosary enters a day
does
put
it
anyone
in
at midnight. he should
achievements, and
The
Further
does
he
Also
skulls it
made
recite
strives
image.
painted
with
on putting
incense
should [134].
and
equalization
protects
and
offer
skulls
with holding
mudras,
adorned
painting,
one
the
laughing.
and
should
that
above human
meditative
else.
secret
one
place and from
made
is
in
Lord,
the
five
the
vultures,
(143r)
practitioners looking at
khatvängas,
heads
their
of
birds, various. "ha ha".
with
and
skulls
skull-drums, on
on]
vampire-demons, points of lances.
the
One
a
eagle, be drawn
should [132],
field-guardians
treads
a ram and a a dog, a camel, legs an owl, a vulture, a crow,
should [131] him
Around drawn.
right
ox,
[he
legs
times
not before
the If
feast
he
he
wishes incense
day
before
offer a
it
image.
section,
on the
yoga-tantra
of
manifestation
of
ritual the
of
glorious Manjusri.
ýý3
the painting Vajrabhairava,
image, the
[vi.
6:
Section
Burnt
Next,
the
[135]
offering
Offering]
will
the
of
explanation be given
in
ritual
the
burnt
of
order
previously
given. Firstly
each
undertakes
All
midnight. union
he
deity
fingernails
dung,
the
south
and,
eight
times
in
name,
the
[138]
fierce
he
yoga if Then owl
rice
burns
these
and
along
mantra Or
separated.
his
a with
and
the
own
and
if
house
burns
he even
he wants
one
offering
mentioned deed.
above. he
puts
with snake-skin, horse flesh. If
victims' he
burnt
[139],
fire
cemetery
a
makes
kindles the like
using
the
names they a fierce items
he
ten-syllable will fire
previously
Vajradhara
will
to drive someone away, he takes [140] drugs flesh dung with and camel and crow's along in cremation kindles of a wind a fire wood in the centre hair he faces dishevelled Naked and with South man ala. burnt offerings with his left and, if he makes a thousand hand [141] the name of the the mantra of Yama with using Then,
if
flesh
alternatively
wood
cremation
in mentioned be separated.
in
ritual
separate feathers
peacock
buffalo
things
to
wants
three
the
and
victim's days. Or
(143v)
items
the
achieves
the
with
within
the
using
he
husks,
hair,
with
fire
this
crow,
die
he
One, a hundred
things] [136]
fire
and
meditative
Buffalo-headed
[those
bone,
hair
thorns,
single-pointedly [137] and performs
hearth
together
be
rites
human
up
Entering
the
certainly
will he
mix
butter.
a cremation
alternatively
Through
The
previously.
should dung,
dog
yoga of he burns
if
victim
triangular
he
melted
using
faces
kill
to
with
equipoise
a
explained
as
wants ass
vairocana,
in
rites
follows. If
.
ritual
the
the
with as
are
the
all
to a desolate goes place and deeds burnt of offering at by one in to be performed are
mantrin
%\H
in
that question, person other outcome is possible. ala
ma North
he
if
Then, with
person
the visualizes he If performs
yoga
the
name,
victim's days.
he wants kindles a
if
Then, he
a city, together
victim
dog
to
cause fire in
frog
flesh,
accords
be
will
flesh,
the
square
makes a and bezoar,
ochre which burnt
the
away - no
he
petrify,
turmeric,
orpiment,
and
[142].
to
wants
be driven
will
faces
the
with
offering
with
petrified
in
abandonment
rite the seven
[143]
of
'nimba; wood and mixes fowl flesh, camel dung [144], Yama union with
blood. in meditative If, and cat's burnt he performs in the centre offerings a thousand the ten syllable the wind mamdala using mantra with be abandoned. of the town, the town will These
be
should
or otherwise down on himself.
equipoise, the rites
meditative bring will
Nor
name full
in
performed the mantrin
a
(144r) he let
should
see.
else
anyone
activities
of
he wants
if
Then,
to
a woman he
petrify
should
mix he If
his and mustard with own blood. burnt fire in the cremation thousand offerings a performs "petrify this ten syllable woman" and the saying mantra; be is possible. petrified will outcome she - no other [145]; butter, he wants he takes if Then, to pacify
up
thorns,
venom
[146],
honey
milk
fire
in
bälada
wants
to
pacify
thousand [149],
and that
Then, rice, [150]
barley wood.
the
using
he
country
durva
Then,
facing
sits burnt
East,
offerings be pacified
will
[147],
grass
[148].
wood
eight
kindles
and
visualizing and if he at
the
through
the
what
he
performs
a
three
times
this.
he wants he takes to increase, sesame, in udumbara a fire and butter and kindles Then, visualizing to the yoga which conforms in meditative North equipoise, and facing
activity when he makes times
and
if
a the
thousand ten
burnt
syllable
offerings mantra,
its
in there
the will
three be
increase. Then,
black in
a
will Within
he
if
he burns
If
mustard. fire of
summoned. Then,
that Then if,
rice-chaff
myrobalan If at night front of
in
doubtless
will
be
someone insane, burns the nest
he burns
If
in
these
that of
a
a fire
of
happiness. attain into he turn wealth poverty, burnt in eight offerings at night [152] (that datura fruit, using
of
wealth]
image
an
will to
person
wanting a hundred and
performs a fire
wants
he wants to drive become insane he if
and human flesh.
vulture
he
whoever
if
will
makes
times a hundred and eight the mantra using of Yama, he [151]. has not accomplished
wood he what
days
seven
he
summon,
it
acacia
accomplish
person
to
wants
cottonwood become indeed burns he If trifling. will be restored. that wealth will he performs burnt a hundred and eight offerings in the sixth month with human flesh and drugs in lord,
the
great
If
he
performs
of
an long
ox
[the
mantrin's]
he will
become
the
ruler
of
all
lands. flesh then will
as be If
he
and
as
that
performs
burnt
a thousand blood with
the
lives
person
offerings
slave. a hundred
and
the
there
of is
eight
burnt
name
dog flesh using with night vajra water (144v) being it the came into and using as his that along person with wealth will at
the
with
no
with victim's come
victim, doubt he
offerings his
self
name, his into
power.
If,
a king with single pointed burnt performs and eight a hundred horse flesh the mantra using and vairocana
vizualizing he concentration,
at
night
with offerings within seven days of Yamäntaka, his into power. come will If he performs a thousand with
the
flesh
and
semen
of
that burnt an
+%6
king
and his
offerings
elephant
using
retinue at the
night ten
syllable days
seven
they
will
offerings syllable
if,
Then thousand
burnt
anything
else
victim's
name, ' even
offerings and
a crow's
with
he
burnt
rice
husks
and
nest
seven
days.
Then,
if
the
under
his
control
blood
with
vajra
acacia [153]
fire
name, that him for as
and
so
will
ten
syllable
the
with the
with flee -
not
at
midnight
ten
syllable
bringing
of
to
red
mantra him and
to
come lives.
activities the
otherwise,
as I will he should
not
mixed
will
using
the
visualized
offerings butter using
undertaken
others. If detailed
not
a
he
summon, in
acacia
the
person's
menstrual it
form
of
with
the be
performs wood
with
name,
away
someone
and burns
not
the
in
the
an
yoga
person's from parted a hundred five the that
person
come.
These
Just
performs
mantra
sesame, rice facing West,
and,
burnt
eight
-ambrosias instantly will
(JOE)
up
wanting
and
has
water
the
if,
he
offerings
desirous
mantrin
person will long as he
Then
ten
kindling victim's name after [the be driven victim] will
mixes
having using
and
syllable Vajradhara
performs
the with along mantra datura in fire wood, within
ten
like
one
the using his power.
person.
if
Then,
the
burnt
and eight
away, flesh
crow's
with
using
a mere
mention
drive
to
within
power.
come into
women will
wanting
worlds,
a hundred drugs and
meat
all
mantra,
his
performs
fish,
with
human
all
into
come
he fearlessly
If
to
visualizing
and
mantra
preliminary be he will
not
the
done
by
a mantrin he If
propitiations. derided by worldly
made the
are
attainments.
ý%-7
who does
people.
explanations
detailed
provide
not
be
detailed
provide
explanations attain
to
are
explanations mantrin
for
I have
in other tantras also explained how the detailed do not arise. explanations Not even Vajrasattva when would attain of what is to be done are uttered. explanations On this the mantrin account in front the activities of anyone. should not display Nor should he do them together with anyone else. detailed
If he
the
mantrin wants do them by should
through
This
is
offering, highest
this
the
to
the
perform himself -
mantrin
does
all
the sixth great section, from the yoga-tantra manifestation
of
Mänjusri.
1\a
activities
activities.
on of
the
rites of Vajrabhairava,
burnt the
[vii.
7:
Section Now
Meditation] the
rites
By the
explained.
of
meditation
of
practice
[154]
be
will
and mantra
meditation
all
are accomplished. for this, firstly For the rites the yogin who is do all One should in the yoga of the Buffalo-headed the himself. purifying activities after
purposes
He
blazes
RAM
syllable
front
in visualizes dishevelled with body
many
that
these
hair
victim
and
Strike
the
even a Vajradhara being. a lesser the
the
of
maidala, him. He
and should
think
drink
his
blood.
types
of
birds and
blood.
Through
victim]
will
meditation can be seized in
the
should that
eating
practice doubtless
mentally
a
days,
of
think
of
and of
he
not
Jewels
to
the
the
should
thinking
be
the
own think
flesh
and this
mention (145v)
meditation
in
yoga fulfilled.
the He
a fire before
of
centre
of
:
many ogres forms in various ogres, [the flesh victim's] and that
thinks crows
vultures,
by
his
knives
Three
Just
will
devour
even
"
he
naked,
should
moment
the
means
these
he
that
the
of
his
there and
flesh
the
and
the
seven
weeping
Also
dogs,
devour
activities
fiercely
terrible,
jackals
all
victim he then
and
in
by
pride
One
Buffalo-faced
die
their
harm
them!
practice
divine
maintaining
who
Kill
will
Next,
thinks
those
from
He
the
it
is
who
with At
entrails.
Kill!
guru!
victim
emanated. they
Above
Then
strike
from
arisen
round.
the
are
that
his
all
terrified.
ones
out
: "Strike!
revile
forms
He thinks rip
maanndla
himself and
wrathful
blood.
a fire brightly
of
wrathful
drink
say
that
thinks
of die.
are
owls, and
various and
also
drinking
his
this
meditation
[the
One
undertakes
this
leagues man who is a hundred [155]. be The mantrin should
away firm
meditation.
Then,
if
he wants
to
separate,
%\q
he
thinks
of
one
in victim the heart buffalo
heart
and the other a buffalo victim [156]. He thinks that the horse of a horse fight for each other as the horse as long the
in
of
and and
Then he thinks to dust. that the not reduced hate each other, by this two victims thought and merely fight it be those two will certainly each other cannot otherwise.
buffalo
are
he
if
Then,
from
drive
to
wants
away,
he
thinks
of
a
and he thinks of a half-moon from shaped wind ma ala arisen a YAM on its back. he thinks On it the victim of who is naked, with dishevelled hair in union the and frightened, and, with One, he thinks Buffalo-faced of the form of Yama on [the camel
arisen
back victim's] dishevelled, hair
He
thinks
victim's
the
yogin
can
even
like
this. Or
thinks
the
of
drive
naked
by
the
leaving.
hair.
hair with On [the victim's]
If
victim]
will
pointed
yoga.
he be
his
of
him
One,
as
thinks
this
in
driven
away
in
Buffalo-headed
by
a Vajradhara
victim
He thinks
the
Just
of
hand [Yama] facing
his with face South
camel
reciting
practice
in
hand
right that
(146r).
away
the
a crow or a vulture. Yama holding a hammer victim's
this
name
in
otherwise
he makes
then
the
his
in
a staff
and
Yama with
YAM,
syllable
holding
it.
releases
and
the
this
of
mantra
thinking
this
in
days
seven
he
meditation,
loose
on
back
the he
back
of
thinks
of
the and grasping as being commanded South
single-pointed days seven
and
then
yoga, by
that
as [the
single-
he wants to summon, he thinks of a wind from the syllable YA11 and above it a moon mandala arisen from an A and above that the form of Yama ma ala arisen holding In the yoga of a hook and a noose in his hands. One, he commands : 'Go, Yama, and the Buffalo-headed Then,
quickly land! '. thinks
if
from summon such-and-such such-and-such woman a a When he has exhorted him with he these words, [Yama] form departs in that the of a YAM. A
120
mantrin
who
summons
women
thoughts
are
these
in
resides the
of
the
three
firm,
realms
through
this
of
practice
enjoys
them.
practices
he
and
these
meditation If can
his do
things.
Now the
raising
way of
[1571
one bitten
by a snake. in his heart.
lotus of an eight-petalled white Above it he thinks of the third vowel, and on the petals PHATs. Beneath it he should think eight of the form of a drips think that from a serpent, and he should ambrosia head. I on its He should think white syllable that the issues from the eyes of that (146v) ambrosia serpent and into is absorbed By means of the the body of the victim. He thinks
filling practice of this meditation even venom completely is the three One can even eat annihilated. realms doses of venom. thousand Now the be
will thinks his
of
a wind legs.
two
think
of
RAM.
Above
a
that
he
centre from
ma he
the
wind,
that
and
the
by this
woman melts.
Like
the will
He
that
fire
the
should
great
tree sacred fig doubtless melt.
121
Above
he the
has
a
a square that
at its
fire
contemplated is
burns
the
think
that
ma by
one
the
powerful
[159]
LAM.
of
with
In mandala. downwards PAM facing
After
thinks
think
should
a moon
syllable
practice
that it
of
blessed
ala
a
he
place
should
with
YAM on
syllable
secret ma
he
melts.
ambrosia
Merely
one. of
the
trickles. he
well,
al
ma
the
victim from the
fire
think
should of
powerful
great
in
blessed
ambrosia
things
these
those
ala
thinks
which
arisen
the
at
the
of
red heart
[1581 of melting before him. He
meditation
ala
ma
triangular
forehead
the
thinks
Above
earth
yellow
the
He
told.
the
of
practice
a
kindled ala the
of heat
mandala
by the of of
if
into
his
minister of
be
should Marijusrl
He
heart
and to
the
colour
should
think
that
Manju4rf
throat
[160]
and
summons
body
the
driven
is
in
Through
universal
the
show
not
colour
He
speak
not of he
aloud of it the
the
is
not
of
pledges,
the the
heroic
actions
leading
is
who
recitation like
to
is
a
one good 2Z
anyone.
He the
provide
become
pledges
anyone.
who holds the
conceals
who
He
secret.
He who
is
conceptualization,
of
is
disciple.
is
meek
and
truly
to
the
tantras,
who
compassion,
who
who
meditation,
rebirth
these
to of
possessed
and
the
it
who
who
to
Vajrabhairava,
penance,
guru,
of
and reading he speaks If
glorious
free
of
tathägatas,
wrathful, to
acts
means
painting
give
is
full
in
the
Since
not
who
sacred
adheres
qualities
must
for
power
not
the
mantrin
a
He must give not display the painted
by
äkinis.
the
Vajrabhairava
be
the
these
by
not
will
who performs devoted to doctrine
it.
the
even
is
who
ten
with
his
to
and
of the (147r)
one
into
tantra
even devoured
that
meditation
this
the in
firm
practices,
think
these
recitation, a few people.
yoginis
spoilt,
the
of
causes
enter
tantra
of
must
victim's
then
think
He must buffalo-headed
form
speak
the
this
this
He must the mantra. about before He must keep anyone.
details
as his
and
either.
not
must
arises in noose
should
do
glorious
He
should
He makes
give
mantra
the
of
meditation for anyone.
not
red.
Further,
should
meditation. unwavering he must Also, must
heart.
this of practice doubtless will come life. The mantrin
equipoise
meditative
him,
yoga
he
and binds
the
monarch his of
rest
hook
royal
the
as
and
He of Manju6ri. insane. He should
in is red who his wisdom-form.
practitioner
victim.
victim holding a
his
in
mantra
syllables
is,
the
a
in
himself
of
in
enter
syllable
thinks
or
is
who
where
victim
the
One
king
a
mantrin
above red
hands.
the
power,
bring
to
wants
Buffalo-headed
the
him
he
Then,
from
shrinks
possessed He
of who
good shows
to
reverence great Vajramahabhairava,
the
the
sacred
and mandala filled is mind
whose
glorious
with
is
great who has
conceptualization, without for the the guru, reverence who contemplates great disciple bestow to the the teachings should such a guru Vajramahabhairava. If the mantrin tantra of the glorious
compassion,
bestows
who
it
on anyone doubt fall
without a be afflicted they will they world damaged. is
This of
the
meditation,
Vajramahabhairava,
The
this
of
end
the
of
means
ritual
attained
by
appeared
after
Thousand
Chapter
part
reading
Tantra
world and beyond
the of
the
on
the
activities
the
glorious
of
Manjusrl.
achieving
by
siddhi
Vajramahabhairava, ritual from
gleaned of
will (147v)
this be will
pledges
manifestation
of
been
having
this
achieving
procedure, buffalo-faced
glorious
disciple
yoga-tantra
highest
the
the
fear, great Even the
on
seventh section,, from the
and In
hell.
with to hell.
go
will
he
else, into
procedure
which
One
Hundred
the
cycle
the
of
glorious
Vajramahabhairava.
The
of
end
land
glorious
tantral Urgyan
of
the
of
master
ma
from
arising Translated
by
a
the
glorious holy the
of
maimed
attainments
the
presence
hand
who
by
the
great
the
of is
the
Indian
possessed
Tibetan
translator
grags.
Translated
into
the
great
Lalitavajra, gurus king
the the
called of
and
tantras
Ma1jusri-tantra.
the in
from
revealed
Vajramahabhairava,
glorious
the
[this
Mongolian
by Toin
tti3
corji.
pandit of
the
and
monk
Baro
with
highest Rdo
rje
NOTES
i. Section
I
[1]
(as in Here the tantras other of this cycle) we do srutam, have the standard maya so much a not openingevam for Some anuttara-yoga text. requirement a canonical tantras can begin with gsang ba mchog gis dgves ra asva (Toh. for Samvara the tantra example rame) paramam discounts 368). Mkhas the rje grub possibility of basis the tantras this pnuttaraoa classifying on (Lessing as here we have and Wayman 1978 : 253) - wisely, (atha here de nas "now". just The word translated as , for implies in the the tantra of scene setting previous a It is original version. extensive some more worth here we have only that what Lalitavajra could remembering in a week, not the complete version as it exists memorize (cf. däkinis the comments the on p. 1Ab. For a more among (1959 discussion (I) Snellgrove's see : mundane analysis, (the 16) of the "longer" the tantras versions original of from floating texts the which of mass extant versions were extracted).
[2] 'In the of any other'
shade of one tree, (Sona6r3 148v1).
not
touched
by
the
shade
(2 [3] 'mothers' Lalitavajra that : 110v6) says these in (mätr, "" ma mo The names of these seven number. are in a general have been given Indian göddesses context as VaisnavI, KaumarT, MaheAvarl, V9rah3/Indrän3 Brahma, and Camupda (MMW 807). [4] These places arbitrarily are not chosen, and similar (Hindu) in found The lists Yoginitantras. other are house, lists tantra an empty a riverbank, a a mountain, lonely tree, cemetery, under a Bel place, a crossroads, §iva-ekalinga, for the performance suitable as places of (Banerjee 1988 These its : 336). rite all places skull 'intermediate' different be to ones where realms seem land beings no-man's a where supernatural creating meet European took assemble. witches' sabbats preferentially types of location mountain at similar place - cemeteries, for trees oak example under and at crossroads, peaks, 416ff). (Robbins 1959 :
(siddhi; [5] This list dngos falls grub) of attainments killing into two groups : a). summoning, consecration, b). driving the sword, away, separating and paralyzing; ball, the travelling the eye-ointment, small underground, The taking to gold, the essence and the treasure. turning 'great b). five the eight usual contains of second group (mahäsiddhi; 82) TD to which cf. Chen; sgrub attainments' 'treasure'. Not on our 'taking the essence' and are added %2y
(rkang 'swiftness foot' list of mgyogs), are (mi 'walking in 'invisibility' and pa) snang pa'i sgrub (mkha' first At the end of this the sky' chapter spyod). Vajrabhairava to the the asks mantrin point where at b). five bestow the attainments, are listed only of group (p. ). 'the 'the treasure' the of pill' and omission with in any of At no other the texts are any of these point b). is not the case with This in group mentioned. siddhis discussed the which are of group a). attainments (with the texts the exception throughout of consecration (bhp list discussed). hardly The is third as, which is vak8is yakeas, nägas) pisäcas, also vetalas, 'attainments', the implication of sequence as a presented (all beings being types that these of are which of being) be brought demon can also related under or spirit, (rasäyana; 'Taking bcud Essence' the the yogin's control. involving len) is a type the extraction of alchemy of the (meditation, things of plants various or essences minerals).
[6] The mandala described here is identical to the so'0d byung mandala or seventeen-fold nine of called of 'jigs bred lha bcu bdun gyi dkyil Skyo (Skyo lugs rdo rje lo tsa ba 'Od zer byung nas see the Blue 'khor Skyo For . (Roerich 1949 : 1087). This man ala is illustrated Annals 2. There are other in plate ma dalas of Vajrabhairava in the Ngor collection Bsod rnams rgya. mtsho illustrated (reprinted) 1983 : nos. 54-59). These are : 'jigs byed ro lang brgyad dang lugs rdo rje No. 54a : Nor is bskor ba'i dk it 'khor ha mts an sum cu so gnyis (Ngor Tradition Vajrabhairava ma ala with eight vetalas and 32 mudras).
'jigs byed ro lang brgyad dang No. 54b : Mal lugs r'e rdo dkyil 'khor. M(Mal cu sognyis sum pa'i mtshan phyag 8 vetalas 32 Vajrabhairava Tradition mandala with and mudras). 'jigs bred lha bcu No. 55 : Rwa lugs rdo rje gsum gyi (Rwa Tradition 'khor 13 dk it Vajrabhairava with mandala deities). lugs 'jigs bred lha bzhi bcu zhe No. 57 : Zhang rdo rje (Zhang 'khor dk it Vajrabhairava dgu'i Tradition ma ala 49 deities). with
byed gtso rk an la ph a No. 58 : Bu lugs rdo r je ' jigs dk bskor ba'i k i is 'khor Bu cu so gnyis sum mtshan 32 mudras Vajrabhairava Tradition mandala with . dkyil 'Jigs No. 59 : Dge lugs rdo rje (Dge Tradition 'khor Vajrabhairava
[7] 'It 148v4).
is
foursquare
[8] The four doors n id , signlessness
because
to
liberation (mtshan
byed
it
rkyang gtso man aa.
is
unequalled'
gi
(Soinasri
(stong 'emptiness pa are wish essness ma med pa),
ý2S
(smon pa med a) Sona ri med Ra )I
(mngon
and effortlessness 148v4).
par
'du
bred
'four [91 The four the tympana states' meditative are (Sona6ri 148v5). (dhyäna; The four bsam gtan) meditative form four be 1. the the of states meditative can states (gzugs br 2. four bzhiJ; kyi bsam khams the gtan realm lower in tantras the explained states as meditative bzhi); (rgyud bsam gtan or 3. pa'i sde log ma nas bshad (bsam the four gtan gyi states of meditative absorptions 1 and 'jug bzhi). The four of categories elements snyoms four from 3 are to one with no other simply numbered indication their terminological of specific 1. 2 Group the meditative contains state characteristics. (bzlas brjod lag four the of recitation yan aspects of 2. meditative bsamgtaýýn); in fire bzhi'i state of abiding 3. bsam (me k tan ; meditative of abiding state vi as 4. bsam kyi in gtan) and meditative gnas sound sgra in liberation at the conclusion of sound resulting state ba'i (sgra bsam further For thar pa ster gtan). mthar 1 3, details and as as other well on categories 455-6. TD see classifications, [101 indicates dripping bodhicitta' The half-moon the (byang (Sonasri 148v7). Bodhicitta kyi the chub sems), in tantric "mind is the of enlightenment" contexts crown (psychic by the centre) when nerve activated cakra into deflection the energy psychic of central channel When is from two the the channels. side crown cakra by heated it hence the the current, ascending melts, 'dripping'. The procedure has been described in attribute (1982 detail by Geshe Kelsang : 17-66). [11] 'The vajra (Sona6ri 148v6).
is
the
emptiness,
jewel
is
compassion'
[12]
here Mtshan translated rgya, phyag ma'i as 'mudrabe dictionaries. The in does to the seem not symbols' deal dismembered to the not with corpse seem commentaries directions forms half in these the of which cardinal 'mudra-symbols'.
[13] These are also the hands, the description cf.
held items in Section
(blood-drinking [14] The vetalas three red eyes, with one-faced, black bared teeth, with naked, blood-filled knife and a curved 148r1-2).
demons) are 'two armed, hair, standing, golden holding in a colour, (Sonagrl skull-cup'
[15] The following mammals and birds (see 1). Plate Vajrabhairava stands
%26
in Vajrabhairava's 4" (p. a" .
are
those
on which
[16] dictionary Despite bong bu that assertions (=Skt. khara) 'donkey', in Indian it in means contexts fact Asiatic Wild Ass Equus hemionus to the refers or its Indian Khur to the more precisely subspecies, E. h. khur in Rann of today the of which c. 2000 survive (Burton 1987 168). Kutch Pearson For : and ma he (Buffalo), (here ba lang Zebu, Bos indices) probably and ba men (Gayal) see p54. [17] (lug bird Some of these names are very general pa (='heron', 'crane') 'owl', 'hawk'), chu skya not and khra be but identification in specific can attempted some (with in Ali to those specific names corresponding cases (1987)). handbook Ripley's Bya rog (käka is standard and the House Crow Corvus splendens with which most visitors (Skt. be familiar. Bya rood Hindi to India will grdhra; Indian Whitebacked is Vulture Gs the usually b --r-il Indian Mthing the alensis, commonest species. kadambha is Greylag Goose Anser the either anser) or, likely, Goose Bar-Headed Anser indices. the For more (=Skt. Hindi 'swan' MMW's särasa" gzhad/bzhad sarus (p. 1209) (despite is impossible Mongol Swan' gun 'Whooper found Olor cygnus, no further a bird south) as swans are Särasa is the much loved found in India. Sarus Crane not bya "domestic Khyim fowl" Grus antigone. is the nearest kukkuta Tibetan of Sanskrit the equivalent or kukkubha, Gallus This bird Red Junglefowl in gallus. still exists in India, its the and east though wild north dates from domestication probably as early as c. 2500 BC from Valley Indus in domestic fowl the found the where (Skt. later. its Ri skyegs a thousand years way to Egypt is Indian Myna Acridotheres the Khyung tristis. sffrika) is the highest birds the Garuda, chen, ranking of all and It is the the of serpents. that enemy chief possible for for Garuda have been the model a original might Elephant family the Bird extinct of member (Aepyornithiformes) Sinbad's Roc Rukh to which or 1975 Others have compared belonged (Swinton the : 41-2). (Van den Broek 1972 : 262,266ff). Garuda to the Phoenix the kh un In this text treated Chen is definitely as an (normal) bird, the word as 'eagle' so interpreting extant (this justified is is a recorded probably meaning). (including from in India Swat, Eagles the region which text the this emerged) are usually very closely related Steppe either separated as two species and Tawny Eagles, in one variable Aquila and A. rapax nipalensis or united A. nipalensis). species
[18] being in '"In equipoise" meditative meditative means (Sonasr! 148r3). These Vajrabhairava' two union with in Sonasri. to this text synonyms according are concepts [19] In description
Tantra_(II. the Hevajra is given of feasting 1'1.7
iv. 6-8), :
the
following
'The yogin is from Kollagiri, from Munmuni. the yogini drum resounds; business love is Loudly the our and not dissention. Meat is eaten there zestfully and intoxicants Worthy Hey there! the are we who are present; are drunk. We take the fourfold unworthy away. are kept preparation frankincense Herbs and camphor. and musk, and special We come and go in the dance with relish. meat are eaten Limbs of pure and impure. with no thought adorned with bone duly intercourse and the corpse present, ornaments is not kept the untouchable where occurs at the meeting, (translated by Snellgrove 1959 : I. 101 and also away' (differently) 1987 The translation here is : 169. given discussion For two). the of an amalgam a lengthy of 1987 : 160-170. feasts tantric see Snellgrove
[20] Lha bshos (naivedva) surmounted with parasols
are small white (Nebesky-Wojkowitz
dough-offerings : 354,492).
(vairocana) [21] 'brilliant, Rnam par snang mdzad is not in the dictionaries illuminating' as some kind of here is related It is possible that vai-rocana substance. (cf. 'cow bile' to rocana and go-rocana also the comments is below). Cow-bile to make a yellow used on bezoar dyeing, be for used pigment which can painting or marking (MMW forehead 366). Semen is another the the tilaka on interpretation, the to colour possible white used (eg. dkar khams being designate it the po) colour 'solar' Vairocana, the buddha the with associated of centre. [22] 'jigs 'if P reads pa chen po byung na etc. fear be the should mantrin arises, not afraid'. (followed followed, is P by the though emendation is by no means impossible. versions) [23]
great A's Mongol
) here. is synonymous In with attainment siddh been has 'rite' las translated as whenever general it though strictly speaking activity means 'the possible, a rite' performing or, more simply, a of effectively deed'. 'tantric Las
t18
NOTES
ii.
Section
2
(=*karmavarga), 'set the tshogs of ritual dealing is or a part of a work activities' a work with 'ritual the to the cycle related ceremonies and practices deity aimed of a particular meditational at worldly and (TD 410). transcendental aims' [24]
Las
[25] 'Should is the clear all away evils' uncertain for translation re chosen ship gnod mdzes su bya ste. Aiimbha Gnod mdzes is to Sanskrit recorded as equivalent (TSD 2382), if the name of an asura not indicating which, (MMW 1084), derived is from by Durgä the slain root 'prepare recorded as meaning subh/sumbh, oneself' or 'beautify', interpretations. possible so these are also (A, D) avoid by reading Some versions the problem re ship 'each kill', sad par bya ste mantrin sn as pas should does not suit the context. which [26] 'Lord Yoga' here deity The the is the of 'clears The Vajrabhairava. mantrin away all evils' (? =cleanses 2 above) himself; because he appears cf. note hence Vajrabhairava, the translation 'the is Yoga' and as 'yoga' in In following line to the general. preferred is this principle to as a general given applying all (rnal 'byor 'yoga i. e. tantras_' to gyi rgyud), all involving the deity. tantras union with yogic [27] being for Rather than a general word (vi tends to refer to snake a in Sanskrit) 'spell like to vipamantra counter phrases (MMW 'venomous; 996). snake' viVabhrt [28] used
Ske tshe to drive
(rä ikä away, evil
dduu a poison, We find venom. snake-bite',
is Black Mustard Brassica (Dash 1987 : 435. spirits
ni
ra
(=Azadirachta [29] indica Melia Nim or the azadirachta , known as the Margosa in both Neem tree, tree also nimb is one of the most important Sanskrit and Tibetan) sacred Indian It is the subcontinent. seemingly a of plants dry forests but has been Deccan, throughout the of native for long further North is time now, and it a very planted during how far it hard to decide and West ranged north (300-800 AC) tantras the period of the emergence of these has an in the Swat district The tree of Pakistan. wide variety of religious and curative uses astonishingly is the the of preferred of also goddess abode and Evil Sitala. repelled are spirits ghosts and smallpox be by leaves burnt. Snakebite are cured can when nimba the body touching of of with a tuft an affected person in Puri leaves. The images Jagganath are sacred of nimba
%V\
is a festival made of nimba wood and there in Bengal which is observed the nimba tree (mid-April). For details Chaitra each year of 1988 very much more see Majupuria and Joshi
in honour of on the 29th. on this and : 139-45.
[30] is literature There today this a vast on most interesting The various of plants. members of the genus (the Stramonium, Ceratocaulis Dutra. Datura subgroups and been in have involved Brugmansia) magical numerous and hallucinogenic in ritual activities most warm areas of (in Notable the centres globe. of such activity most 1. Mexico; 2. Hispaniola; to the cases up present) are 4. Europe 3. West Africa; is though the group and 5. India, known In two of these almost everywhere. areas of use, Datura for Europe of species are employed and Mexico, for their their properties and in particular psychedelic (see flight 1976 Furst the to power of confer : ability details 134ff. for use in Mesoamerica; on the plant's and 8 and 9 in Duerr flight for 1985 the of chapters power Datura indispensable is reading). are stramonium a (Harner for European ingredient brews witches' primary is ingredient 1973 It in the the : 128). main zombie (vodoun is Voodoo the of potions currently preferred its Haitian term) as popular name concombre zombi ('zombie Its indicates. to turn cucumber') ability people is now a well-established into fact zombies with one case (see in 'Zombies the the media reported widely report : ' in Time Magazine Exist? the 17th. October Do They of based 1983; the this the on researches was of has Wade Davis who provided ethnobotanist an account (1986) in Haiti). Both in West Africa travels of his and is in India, Datura in these two used separate yet dose if high interconnected is the the ways enough if the the and insanity permanent result, are effects for dose is lower temporary the effects are and pleasant §iva India Datura is In to the sacred user. and hence (sometimes by Siva the yogins who consume seeds used bhang, Cannabis Majupuria sativa; with cf. and mixed 1988 : 151). discussed In the tantras in this Joshi essay (p102). is used exclusively it to cause madness and death (or fact in few fungi There very are plants or in use which these) the to bridge of metabolites manage "psychedelic" between producing usable and effects gap damage, lasting but Datura is of mental one causing these. (bya rog chen po; kä o) [311 The Raven Corvus corax and (bya käka Crow House throughout these the rog; appear (more feathers for than the use of their texts often not to have with and seems relationship a close and blood) functioning between Yama, this mainly as a messenger (though hearsay have Yama's I only realm and world for in Uttara There is this). the evidence a story (Mani 1975 : 366) which Rämäyana tells a king of the time t1bo
by the a Mahe9vara sa ra which was attended performed gods. The ten headed demon king Ravana heard and came to. in fear. This they the gods to flee the ceremony, causing did in the form of various birds, Yama chosing a crow for his form. In gratitude Yama blessed to crows, them and to eat right gave them the any offerings put out by (ancestors). humans to the pits This is the explanation (gtor for bali-eater' the phrase ma za ba; balibhoia/(p. 101). The bhojana) this text to mean 'crow' used in birds of these intelligent and adaptable association with is well death in Europe and the afterlife attested as hrafnagut The god Odin is also called well. or 'god of on his shoulders ravens' since he has two ravens perching travels they see and hear on their to him who report all (Turville-Petre 1964 Odin is the : 57). also called (hrafnbots 'priest the raven-sacrifice' of god i) and such Odin's with roles connected as master are of the names hanged and the greatest The the gods. magician amongst it followed Raven also victory since predicted warriors battle into to feed on the corpses of the enemy, and for battle it this throughout on reason appears standards history heraldic European as an important and functions For such associations we need to look no further symbol. the Tower of London where the presence than of Ravens continuity. ensures monarchic [32]
'The
fires
are
RAI'
syllables
(Sonasri
149v3).
('khrul 'khor), [33] A 'magical translated apntra as (superficially diagram device' is a geometric often through resembling which a man ala) certain powers can be activated. There types are other as well, such as cut fulfil The the crystal shapes which rock same purpose. discussed here Vajrabhairava of seems to be one of wheel the few Buddhist of this common Indian examples concept.
[34]
Ie.
he tramples
the
fire
out.
[35] is This translation the problematic sentence and 'alternate', P apparently tentative. reads srel which but Mongol with sel ü deküi, confirms other versions 'increase' (D, R, U, UT) have (= vrdh Either the spel way . hard is to understand. the sentence of syntax
(prayoga), [36] ba 'application' Rab tu sbyor 'practice' is used here and elsewhere almost as if from the indicated type different ritual a specific before. There does not seem to be anything just to 'practices' from in the other these apart rituals texts.
or it one set the
[37] The phur bu (kila is here as 'dagger', translated , based on the the cosmic peg or pin mountain a ritual fixed Mandara which Indra to the bottom of the primordial %lb%
down the serpent Vrtra. is a thereby It waters pinning down any evil for symbol of the cosmos, usable pinning Kllas spirit or for acts of slaying. are usually made of khadira iron, human bone is though or wood For a discussion recommended by the yoga-tantras. of the the origins main issues regarding of the kila see Mayer, forthcoming. [38]
The image.
[39]
(when lo 'colt' 'foal' Rte'u it is means or ki ora), to the this equivalent although occurrence of title word in the (alternative) of the Chucchundara-kalpa (Musk led Shrew Section) Mongolian the translator to it think to of synonymous as with chucchundara and 'espece (Row de putois' translate accordingly as kürene (Citellus 2636), ie. Souslik For of a species sp). identification Musk of and a few observations on the Shrew see ptfl.
[40] This sentence depends on the precise meaning of the here as ries expression su bzung ba. This is interpreted in (ie. = 'proficiency *anugrAha magical skill' 'facilitating by incantations' MMW 32, nominal equivalent 'proficient in magical to anugrahin ibid). This is skill' is arbitrary, the unjustifiably and perhaps result 'those do but bestowal', who strange, somewhat not attain involving does not obscure meaning a less of anugraha, lead to a much clearer result. [41) 'They' 'separating' [42]
Nyi is phrase
= are
in the victims, who usually a couple; cf. p.
involving
cases .
'noon', tshes to mean seems ma'i dictionaries. in the standard not found
though
the
[43] 'Wrathful to the image of Yama made one' here refers in The phrase the paragraph. previous clearly means ('outcast') (eg. in the texts elsewhere prop. can ala 44] iva
'The Great /Rudra.
God'
(mahadeva:
lha
chen
po)
is
a name
of
[45] journey lands. Ie. is It the victim to all will in such a way that to interpret the object tempting of (bsgrub 'what/who bya, is to be accomplished', the rite 'victim' ie. is the the the of rite) practitioner but hard himself, this to suggestion seems slightly in the text justify the number of occasions where given directed bya refers bsgrub is to the person the rite ('victim' has been throughout the against used for bsgrub bya). -The possibility translation remains open, however. t'bZ .
[46]
A crow;
cf.
n31 above.
[47] Zer mo seems to be a variant of sre mo. A's reading. le and dbyi This is to ne'u mong by given as equivalent (1902 1294); four Sanskrit Das thus : represent all (Herpestes ). le_ 'Mongoose' is Tibetan a ne'u nakula sp. (Turner 1964 borrowing Prakrit this : of same word via (ichneumons) have 397). Mongooses the to cut ability join in them together two again, and also and snakes (Atharvaveda knowledge of snakebite remedies possess 7.23; 1912 : 408). Macdonnell VIII. VI. 139.5; and Keith
[48] Sbas but neater,
'kindle' 'hide' instead of sbar in reading the texts are unanimous
[49] Literally die'. instantly name you recite the alternative
'whoever's name you do/make it This can be taken as meaning doing it will instantly while chosen seems more likely.
would sbar.
be
with will 'whoever's die', but
[50] kyis A's The temptation to to succumb emendation been (
'There' assume that
is unexpressed is tree a nimba
in the the intended
Tibetan. location.
One
can
(gi for [52] is Bezoar term rocana) wan g; a general kinds found in the entrails of concretion of various (1902 218) basic Das there two that : says are animals. to Tibetan theory according of bezoar medical grades is from an elephant and the second from a cow the highest forms (go-rocana; Lesser other come from cf. p. r18n). Indian like goats also and so on. medicine sheep, animals (bezoar-stone) described form as a mineral acknowledges in very irregular 'a variety and occurring of soap-stone (Nadlearni 1954 light : of yellow colour' pieces angular In modern medicine the best known forms found in 11,97). in hair balls trichobezoars, of accumulated are people For tract own hair. the digestive of those who chew their (1987 bezoars Gonzalez-Crussi informal of account see an (with 342 for full 90-1) a account and medical : 1938/9. The Ochsner DeBakey of value see and references) oa3
bezoars is sometimes of a bezoar presence demonstrates.
more than merely medical, the English amongst crown
as the jewels
[53] kyi Whether is is the or kvis chosen, sentence is Mar me chen problematic. o (*mahadipa) a lamp human it containing oil, out of which would seem difficult kyis is to make an image (assuming that the less Kai it reading. makes even correct sense since implies that an image of such a lamp is to be made. The translation chosen here involves a) an interpretation of and b) retention mar me chen po as 'human oil' of kvis. [54] ba seems to be some Rnam par brtsegs pa'i sbyor the pieces of the cut cemeteryspecial way of arranging but the precise meaning seems to be unrecorded. cloth, bilged The Mongolian translates as tein solbicUulgui 'places crosswise'. [55] The antagonism between crows. and owls is well known. in the mobbing Crows play role a leading of owls when daytime these are discovered at their roosts, and hence bones birds is the the these two choice of of of separating. particularly apt for a rite [56]
hell, ba chen As a specific tsha Sanskrit po is (Mvy 4926), form the being more usual mahAtapana (=rab ba; Edgerton 1953 tsha tu cf. pratapana : 422). destiny is considered hell This the specific of offenders 'those food from spiritual practice against who steal laywomen, rape or virtuous yogins, nuns seduce monks or (Tatz karma' in to disbelieve people persuade and Kent 1977 : 68). Tatz and Kent also provide a short of account hell. (for Only Hell the tortures the Avici those of this dharma the and kill practitioners) who destroy and the (for Vajra Hell breaking tantric those specialized the tantric tantric vows and abusing path) are considered lower.
I3Lt
NOTES
iii.
Section
3
[571 The syllables are arranged (usual) following the scheme with (varga) the seven classes : 1st ka kha ga gha na
2nd ca cha ja jha ha
3rd to tha ja cha r; a
4th to tha da dha na
5th pa pha ba bha ma
6th
7th
ya ra la va --
sa
to the according representing columns
pa sa ha
The 6th and 7th classes to be are not normally considered in classical Sanskrit they vargas phonetics proper since do not work according to the combination of extraand intra-buccal the govern which processes operation of 1953 : 47). 1-5 (Allen vargas [58] The sixteen vowels II rf1Ie aäi1u [59]
YM.
[60]
RAM.
are ai
o
au
mh
[61] in is There this some confusion section concerning the term In the rnam par snang mdzad (*vairocana). root it to indicate the H", seems syllable mantra and here A's This thog this. reading mar supports mantra closes HÜl1 and PHAT in in the the syllables with versions (Three Section texts Tantra cycle of this other p%27) (for the as well as in standard sädhanas 'don in the Dge lugs If the pa zhal example gces btus). (P, D) is dang 'at first' or reading chosen, rnam par be the OM since is this the mdzad would syllable snang the to the of syllable mantra according opening other 'highest The to the texts and powerful one' _sädhanas. (mchog gi dbang phyug) (°). is the bindu
[62] Vajrasiddha (not the following provides eqivalences for the 15 syllables clear) root all which make up this 'The becomes YA hate, KSE speaks syllable of mantra. MA tells MI is the slayer of calumny, stupidity, of the [... ], becomes desire, DA YA CA are the hammer and enemy in hand, RA is master NI is lotus of the sword, JA staff, SA CArcikä, is the the the syllable goddess sow is [=Vajravärahi], for DO there is Sarasvati, RU has the of Gauri of ra and NA YO is the self-nature self-nature [? the goat]'(158v3-5). %35
[63] X11. [64] seed this
The line syllable leads to
'og tu me i ie. of fire' a tautologous
sa bon RA Q4)) syllable
tb6
'beneath add the sbvin has been omitted since (ie. to KRR).
NOTES
iv.
Section
4
[65] is the translation 'Accomplishment' (sädhana), the process thabs whereby (meditative deity union with the deity) [66] intrin is The mantra of purity SUDDHO'HAM, SVABHAVA SARVA DHARMA 'Intrinsically dharmas, are pure all am V.
[67]
chosen for sgrub the yoga of the is performed. is
SVABHAVA translateable intrinsically
AUDDHA as pure
A.
[reading [68] Vajrasiddha 'the blue Manjugri is that says two handed with one-faced, sngon, not mngon as PT], a hands and in vajra-posture. The sword and book in his is yourself'(159v5). Vajradhära causal [69] [70] 'at
'The
syllable
DHIß
A clarifies Version [ManjuAri's] heart'.
is
159v4).
yellow'(Vajrasiddha the
location
as
deli
snying
khar
(sun disc dkyil 'khor) The solar ma ala; nyi ma'i for lights is the the source at the heart which emanate (samäyasattva; being in the to pledge generate order to and summon the as deity) practitioner wisdom-being (jnänasattva deity), the actual and to summon before one bodhisattvas, of buddhas, any assembly protectors and so disc is forth. This solar marked with a seed-syllable disc is HIIM, and it that the on this also syllables of in during Section 3 the assembled revolve mantras recitation. [71]
[72] (nyi 'One thinks of them in the sun mandala' ma'i du bsam par bya'o) 'khor dkvil seems slightly out of here since into the deities summoned are absorbed place disc. The Mongol translator the solar sensed the problem (perhaps translated somewhat non-co mitally) naran-u and kernen the sedkigdeküi with sun man ala as the mandal (implied) but Tibetan the object, versions retain all dA. [73] 'A vajra in threatening form' is a vajra the with form of the Indian Buddhist The usual opened out. points brought has the together, which change points vajra ('power distinguish initially to the vajra served yogic (power from the regal directed inwards') directed vajra double 1960 Saunders ie. See the trident). : outwards, from a 184-91 for an account of the vajra and its history knowledge Shingon To this my point of view. predominantly
VS?
is the Buddhist
[74] three
only occurrence of tantrism reported yet
'threatening the West.
the in
'The buffalo-face is because (Vajrasiddha 161r6). worlds'
[75] kinds There of are four ha is the frightening laugh, laugh he he is the majestic (TD 249). laugh
he
is
in
vajra'
master
of
the
(virahasya). laugh Hi is the pleasing laugh, ho ho is the subduing
heroic hi hi and
[76] ('time 'jigs dus P reads pa chen po'i of great fear'), but all versions agree other on 'jig a chen poli ('time destruction'). dus last This of great to refers by fire, destruction the great water and wind at the end (aeon) desire kalpa in the which realms of a of are destroyed, form and the realms completely of partly so (for 1983 : 75). details see Kloetzli
(sdigs [77] The threatening tarian3) gesture mdzub/'dzub; is formed by extending the forefinger finger, and fourth tips the the of curved and touching middle and ring fingers to the tip thumb with the palm of the curved facing The hand is turned outwards. up at the wrist and the arm extended and downwards. outwards [78] 'the Literally top of the grinning skull(s) are (/is) frightful The implication skulls'. with ornamented 'skull' the first chosen is that of the translation means head (with Vajrabhairava's thod pa=thod? ). The perhaps (M) is the only to imply, version ms. Mongolian quite that the thod pa gtsigs understandably, pa 'grinning himself is not Vajrabhairava by reading skull' gabala-yi 'piled-up dabgurla'san Thod byas, in skulls'. the not (Jaschke 1888, be dictionaries Das 1902, TSD) must (
'He is ornamented with skull from the sphere of dharmas'
[80] 'His sixteen dag (rnam par (Vajrasiddha 160r [811 'He obscuration
is all
legs a)
are of
ornaments (Vajrasiddha
the the
complete sixteen
because he is 160r5-6). ascertainment emptinesses'
.
because he naked (Vajrasiddha dharmas'
1'b'8
understands 160r6).
without
[82] bliss'
'His is penis (Vajrasiddha
[83] 'His individually 160r7). [84] wrath'
because erect 160r6-7).
legs are penetrated
left
because extended by emptiness'
large 'His belly is (Vajrasiddha 160r7).
[85] 'His suffering'
hair standing (Vajrasiddha
on
four
account
up is a sign 160r8).
[86] 'His terrifying utterance to those who are unsuitable' [87] The thirty of the thirty-four 160v1).
becomes
he
his
his
great
dharmas are (Vajrasiddha
all
of of
the
anger
and
freedom
phem is for causing (Vajrasiddha 160r8).
from terror
the complete ascertainment (Vajrasiddha bodhi' 160r8-
arms are of aspects
(Vajrasiddha [88] knife 'The ignorance' cuts curved (kartari/ karttrika) 160v3). The gri is gug sometimes but its translated the curved as 'chopper', shape with is more suited knife-edged to flaying. point [89] 'The single-pointed between holder and held' [90] 'The mindfulness [91] 'The (Vajrasiddha wavy blade
is pestle (smrti)' small 160v3). (equivalent
javelin the pierces (Vajrasiddha 160v3).
the destroyer (Vajrasiddha
is vajra body, of
of knife
of
desire' with kris).
destroyer the speech and
a
of mind'
'The axe is latencies the destroyer of the hardened (Vajrasiddha 160v4). the väsanä of mind' chags;
[94] 'The (Vajrasiddha
[95] 'The (Vajrasiddha [96]
degeneration
knife is harmer the The chu gri is a small to the Malayo-Indonesian
[92] 'The single-pointed (n es do a failings a" (Vajrasiddha 160v4). [93] (bag
of the 160v3).
distinction
'The
lance 160v4).
is
arrow pierces 160v4-5). hook
is
for
[97] 'The staff is (Vajrasiddha action'
what
pierces
the
summoning' the destroyer 160v5).
%3q
wicked
of
pain
(Vajrasiddha of
the
views'
obscuration' 160v5). defilements
of
[98] 'The khatvänga (ban enlightenment (Vajrasiddha 160v5). which are represented some interpretations (Lessing and old man freshly severed head,
the self-nature of the mind of k Vi bodhicitta)' chub sems; The khatvähga is a tantric staff on In three heads one above the other. the heads are those of a child, man 1942 : 78); in others these are of a head and a skull. a decaying
[991 'The wheel is (Vajrasiddha dharma'
the deed 160v5).
is
[100] 'The vajra is the becoming of one flavour' [1011 'The (Vajrasiddha [102] sword
hammer 160v6).
turning
of
destroyer
the
of
[104] 'With the blood-filled (Vajrasiddha 160v7). pledges'
avarice'
the buddhas 160v6-7).
skull
he
cup
[106] 'The (Vajrasiddha
shield 160v7).
indicates
(1071 'The leg bestows the (Vajrasiddha 160v7-8). buddha' [108] 'The (Vajrasiddha
noose is 160v8).
[109] 'The (Vajrasiddha
bow is 160v8).
[110]
'The emptiness' a motif as Guhyasamäja.
intestines (Vajrasiddha particularly
[111] is 'The bell of wisdom' perfection [112] The activities' [113] 'The obscurations
is arm (Vajrasiddha
what
victory rank
binds
victorious are
cemetery-cloth concerning
the
over
the
distinguish what 160v8). Intestines with connected
for indicating (Vajrasiddha for
to
with
the the
by means of
body
perfect three the are the
the nature 160v8-161r1).
accomplishing . 161r1).
the
Mara'
over the
of
of
protects
head means he liberates 'The brahmin's. (Vajrasiddha 160v7). compassion'
of
wisdoms
(attainment) 'The sword bestows the siddhi (Vajrasiddha 160v6). forth' Exp. so and
[103] 'The drum is what exhorts all (Vajrasiddha delightful sound' most
[105] great
wheel
of the five 160v6).
self-nature (Vajrasiddha
is
the
all
of
the
wisdom' fears' heart of regarded of cycle
of
the
virtuous
for the is eliminating dharmas' of selflessness
the
l40
(Vajrasiddha 'Shroud' 161r1). is the but it for cloth, can also a cemetery (cf. dpa' bo'i human skin ras, p1 4j). a
[1141 'Impaled on a stake (vastu) to things all (Vajrasiddha 161r2). [115] clear
'The light'
hearth shows (Vajrasiddha
usual most be identified
his on
on account of be impaled
dharmas
that all 161r2).
meaning with
considering emptiness'
blaze
in
the
[116] 'The skull the ambrosia with with hair, is filled of (Vajrasiddha 161r2). The thod is tshal compassion' a from the usual one (thod cup which differs skull pa) in having the scalp with hair still attached. [117] 'The is threatening threatens the gesture what (Vajrasiddha 161r3). 13 above for See note the maras' in the text At this is threatening there point gesture. doubt Vajrabhairava himself as to whether some slight he holds or whether gesture makes the threatening a human All hint gesture. versions arm making the threatening at (by reading A (who reads pa na), the former pas) except but I have seen show a severed the paintings all arm displays held threatening the in gesture which 14th. hand (cf. Plate 1). Vajrabhairava's [118] three, [119] illusion'
is for considering 'The three ornament the pointed body, speech and mind, as one' (Vajrasiddha 161r3). 'The
is cloth what wind (Vajrasiddha 161r3-4).
[120] 'The elephant (Vajrasiddha stupidity'
is skin 161r4).
[121] his left legs "'With humans and so on" because of achievements great eight (Vajrasiddha 161r4).
shows
that
of
all the
dharmas elephant
as of
[he tramples] the eight, (dag pas) of his the purity (mahäsiddhi; cf. p17j n5)
the [122] '"With his legs tramples] the right eight, (daas) " the on account of etc. vulture purity of his (Vajrasiddha 161r4-5). The sovereign qualities' eight (dbang brgyad; qualities sovereign phyug eight a*ta iAvara free of body, are those speech, mind, miracles, (=ability to go anywhere), abode, movement wish(TD 290-1). fulfilling This list and qualities of birds is not entirely longer the same as the earlier one given (pti37) 1 in though the parrot, section only one bird, list in this and not in the earlier one. appears [1231 'The 161r6).
two horns
are
for
the
t4l
two
truths'
(Vajrasiddha
[124] 'Because he is making offerings the red head above of buddha-mind, (Vajrasiddha 161r6-7). way'
to those possessed drips blood in this
[125] 'The head is to ninth yellow show he is an emanation of ManjuArT with of youth ornaments - adorned on account of his youthful appearance and adorned with five locks of hair on his crown on account of the purity (byang five the of emancipations chub pa = thar pa; (Vajrasiddha 2635)' TSD 161r7-8). mukti, [126] 'The (Vajrasiddha
three eyes 161r8).
are
what
show
1LAI-
the
three
times'
NOTES
v.
Section
[127] slain
5
A hero-cloth in battle'
(dpa' bo'i (Lalitavajra
is 'the ras) 121r6). 1:
[128] 'girl's A flower is a garment' -cloth (me to 'flower' 121r6). is However pupa so 'menstrual cloth' word for menstruation, last is a well-known This tantric meaning. (Nebesky-Wojkowitz 1975 : 347).
skin
of
a hero
(Lalitavajra also a common is a possible item ritual
[129] birth is read Bu skyes pa'i ras 'a child's cloth' A and is by by the except confirmed versions all bös. kübegün Lalitavajra's Mongolian törügsen-ü reads bu bcas pa'i ras (1 : 121r6), commentary definitely being not merely in Tenjur P, but a variant this an error by be bud med the commentarial that confirmed can gloss (ibid), kyi gos so 'it is a woman's garment' parallelling in n128 above. the 'girl's garment' mentioned [130]
taken pa Pos are ri mo mkhan dang sgrub as the bri bar bya, final ba las the the of subjects mthong lacking interpretation. any obvious suspended and seems 'the draws The Mongolian practitioner the seems to imply [of deity] the to not showing showing others who are (bütü ü'eküi irtincü-deki laymen' busuda cin-ber ülü üjegül-tin buyu). jiru'daqui If
[131] log 'after (Das Deli tu here 1902 that' means : 1117), is though the to expression very easy the editor and both misunderstand, of A and the Mongolian did The A did translator so. editor of what comes to any Tibetan to speaker and boldly corrected naturally [=the 'outside him deity]', deli is where rot phyi which the cemeteries are located. (ksetrapäla; The field-guardians thing skyong) are deities fieldEight of cemeteries. such protective described for the are eight cemeteries guardiansar (asta§masna). They Elephant-headed, Human-headed, are Buffalo-headed, Elephant-headed Sea-monster-headed, (again), Ram-headed, Vampire-headed Stag-headed and (Lessing 1942 : 136). [132]
(Tibetan (3-) [133] Nyagrodha or va a Qro dha) is the n. ya indica. The Banyan is one of the most Banyan Tree Ficus favoured trees to under a which and has medjtate, Siva, though close other association with particularly deities with it - Vighnu was and sages are also connected born Manas presides the one, over snake-goddess under in one from a great took refuge them, the sage Märkandeya
11-tß
(Majupuria 1988 flood so on and Joshi and has the wide Banyan also range of medicinal expect. might
: 80-84). that. uses
The one
[134] 'phreng ba is here Dung chen gyi translated as (confirmed 'rosary by Das 1902 : human of skulls' made 628), the interpretation rosary', and not as 'conch-shell dung The construction translator. chosen by the Mongolian (=human 'great flesh' flesh). sha Chen chen parallels
1t.t%. t
NOTES
Section
vi.
[135] The fundamental this verse
6 the rites of burnt offering are amongst most discussed in the tantras. Beyer topics quotes (quoted by Kongtrul but otherwise untraced) :
'In order to accomplish functions the various the function we shall explain of the burnt It is said : in the mouth of Agni the
burnt
offering
is
very
offering.
firm;
by the burnt offering are the deities they grant the magical and satisfied Every guarantee of the mantra by the burnt is fulfilled offering'
satisfied, attainments. (1979
: 264-5).
(1979 details further Beyer 264-75) For see : and (1983a), latter Skorupski from the utilizing materials (the Sarvadurgatiparisodhana the Yoga-tantra cycle main has been in translated Skorupski 1983b). text of which There fire-offerings works on the are also separate of (cf. in Vajrabhairava Tenjur the bibliography preserved lb) I hope to translate in the future. and present which [136]
'the fire Vajrasiddha is the three-faced, comments black fire from god of arisen six-armed the a RAJ in [=triangular hearth, triangle the of centre a cf. 1983a in Skorupski illustration his In : 412]. right he holds hands the rosary and a makes gesture of his left hands fearlessness, in he holds three wands (dbyu two he holds knife. the other He gu); with a curved is the ornaments has adorned with of the wrathful ones, legs left his The his is in extended. seed syllable (162r-162v). heart' [137] basic There types are four of hearth corresponding (and four deed four types the to to the ritual of Vajrabhairavas below). A spoken of by Vajrasiddha, cf. n hearth (killing, is for triangular used wrathful rites and driving separating away). [138] wrathful
Mongolian The ones'.
has
do'sin-u
\al
'fire
of
the
[139] The usual for text the rite word used in this of 'b a db a ba (=bheda 'separating' is but here < bhid , has dbral ba <'phral ba) 'separate', 'cut'. the text distinction between There might be some kind of technical the two. [140] Tibetan Chang translates matta or mada, usually into drink' English translated or something as 'alcoholic (sometimes However, Sanskrit even as 'spirits'). similar kind matta are and very any of general words meaning mada
ws
(in (mentally drug liquid form), are and they affecting) Datura, things, soma, amongst other as meaning, recorded (exuded temples), rutting-fluid on the elephant's musk, (but drinks fermented under any circumstances never and despite 777 'spirits', MMW : that was unaware who India). in Both distillation traditional unknown was 'rejoice, be the verb under with mad connected are words (said bliss' drug, heavenly influence the of enjoy of a in is Chang term specific much a more etc). gods, ('barley beer') its Tibetan, there cannot and meaning (though The translation. the only available afect 'drug', is term in English and not neutral) unfortunately been has Both throughout the translation. this used have different 'intoxicant' 'drink' entirely and be in English to and cannot used. mada/matta connotations (1411
'negative' in some way in almost hand is The left its in human exception, without and use cultures all is almost For fascinating to be expected. rites wrathful left-handedness issues vs. and related rightof studies (ed) 1973. One Needham the of pledges of see Mother Tantras is the to so-called of practitioners (Mullin left hand leg the tasks with or certain perform 1988 : 304).
[142] Ries 'conformity [143] when when also
su to'.
Bskrad referring referring a possible
'brans
ba_ is
interpreted
(ucchatana), translated to means persons, (MMW 173), to cities meaning.
as
anuvartana
'driving as away' 'causing to abandon' 'ruination' is though
[144]
This the similar rites are effective and via (and because Vajrabhairava) Yama not of visualization Yama to realize Vajrabhairava the command this can then (described between The the two primordial meeting rite. Section, in in Myth in this the pl77) is way reenacted is also for this that the name these rites, and it reason is retained Yama (Gshin than rje) rather at these points (Chos Dharmaräja being to the rgyal), cf. changed on p(h. comments [145] The technical is the stopping of
meaning rites of
the of of rite others affecting
pacification oneself.
(or [146] in ancient IndoHoney the mead/honey complex) is is just European and sweet, simple never a contexts in Kerenyi that thinks the soma vedas. with associated for from honey 'narcotic drink' kind of was prepared some (1976 56). in Nordic Mead in Minoan cults : mythology use honey dwarfs first the two with when prepared mixed was being born from blood Kvasir the called was a of who Aesir Vanir. the and of spittle 1L{fo
[147] (=Bermuda is dactylon Durva Cynodon the grass Grass), Indian the perhaps most useful and essential kusha Desmostachys bipinnata religious grass along with (p. ). It is said (Majupuria 1988 : 152-3) that and Joshi the primordial when the gods and asuras were churning by the ritual Mandara (symbolized ocean with the mountain dagger, hairs cf. p ) to obtain amp, several were rubbed turtle. off Vishnu who was in the form of the primordial These hairs took root were cast ashore, and became durva There are also other It is used in grass. such stories. Hindu is bestow to rituals most and considered immortality. For an immaculate and detailed account of (and other durva in types) the Vedas see Gonda grass 1985. [148] Bälasa is the Palash Tree Butea monosperma, also known as Bastard Teak. This is yet another conspicuously Indian In Hindu tradition from this tree. sacred sticks fires, tree together to light sacred are rubbed and the lighting initial of the cremation pyre is also done with The sacrificial is post a Palash stick. also made of is itself Palash wood. The tree worshipped with seeds of barley the abode of and sesame, and is mustard, also There Brähma in Puranic mythology. are many more such listed in Majupuria 1988 : 110-12, and Joshi associations list a long of the medicinal who also provide uses of tree. this [149] The three times are morning, noon and night. Presumably the mantrin performs one each session the full complement has been performed.
until
[150] Udumbara is Cluster Fig Ficus the glomerata, also has numerous known as the Gular. This tree medicinal uses (the distinct has in place religious and a worship second gravana (July-August) day of is date for a traditional in Nepal). however It is this tree of worship not particularly auspicious considered as its shadow negates its virtues religious and presence a home brings near (Majupuria 1988 Of the trees and Joshi : 165-6). sorrow in Banyan text, this this, the the mentioned and Myrobalan the types tree also number amongst eight of found in the the eight cemeteries around outside of the (Lessing 1942 137). : mandala
[151] The editor this of A was uncomfortable with phrase (too to obvious and tautologous) and made a correction [he is] des bgugs so 'by that A also omits summoned'. kris, feeling Yama's that sngags rie'i possibly gshin (but ). is here l4(o out of place mantra cf p [152] is the cotton Karpäsa Gossynium arboreum plant is of which with sacredness primarily associated items made from it, thread. eg. the brahmanical lti7
the the
[1531 Vajrasiddha four forms these speaks of of (for black killing, driving Vajrabhairava away (for 2. Vajrabhairava separating); white pacifying); (for 4. increasing) Vajrabhairava yellow and (for Vajrabhairava summoning).
%-ye
:
1. and 3. red
NOTES vii.
Section
7
[154] (dh ina is Bsam translated gtan simply as here, in non-Tantric Buddhist though elsewhere meditation it The rites to mean 'meditative texts tends state'. discussed in this through the chapter work purely without any material prescribed meditation aids such as minerals etc. yantras, plants, [155] The bas is A this slightly problematic at point. by correcting to solve the tries to dpag tshad problem bu bzungs brgya to bsani skyes yang sems kyis na gnas pa'i brtsam leagues a person a hundred mo 'even gtan away is The Mongolian the meditation'. and one undertakes seized bzungs ba'i 'he in implies to resulting a correction the meditation the mind even a of seizing with undertakes leagues hundred is away'. who a man
[156] Though merely throughout similarity, a conceptual between fights Asia Central two shamans take and North form, in bull in animal most often or reindeer place has been recorded from amongst most form. This practice (Diöszegi 1973 : 108-22). Altaic Uralic and groups [157] Sbrul pa zin gyis 'the literally of practice ätta) Zin u pa snake'. a but 'bitten' or 'affected' meaning.
blang ba'i byed tu rab pa, (zin) by raising one finished is not recorded as meaning this seems to be the presumed
[158]
'Melting' to the the refers process whereby crown (psychic by is the opening centre) activated nerve cakra The Hevaira-tantra the channel. central says of (Snellgrove 1959 : 50) : blazes Candali up at the navel. Buddhas She burns the Five Locana She burns and the others. HAM is burnt and the Moon melts. ('Milk [159] '0 be Tree') shins ma vi can either ksiradruma, both Fig Tree, ksirakästha types or of or (p ksiravrksa, the trees a collective name for nyagrodha (ptmm), ) (=Banyan sp. asvattha and madhüka t43 , udumbara (Butter Tree have Bassia butyracea, Fruit to an said They Trees intoxicating Milk shadow). on are called milky sap. of their account
[160] hooks his A correction so as to mean 'Manjusri [with [with hook] binds his the heart the neck and is identical tempting that given an almost noose]' in Känha's to the Hevajra-tantra commentary meditation
lfi°ý
it phrases version of summons'.
in this way (Snellgrove this text reads anything
150
1959 (I): 55n), but no 'binds than other and
2
Part II.
PROCEDURE TANTRA OF VAJRABHAIRAVA
THE RITUAL
(147v
The
Ritual
[1]
Procedure
Tantra-king
the
of
Vajrabhairava.
glorious
Salutations
to
[i.
1:
Section
Lord
the
Meditation
The
[2].
Speech
of
on Method
Wisdom]
and
[3] here is how to exhaust explained foremost the the method of great into liberation suffering accomplishment of turning which from this mantra. arises secret is
Now, what beings, sentient
is
First Speech;
by
Vairocana,
"He of
the
otherwise sphere
110,000
times,
all
doubtless will (148r) control, separate,
obtain
suppress, cause
petrify,
the
wheel
[5]
seed syllables. burnt the relics
he
be
will to
ability kill,
downfall
and
undertakes
Then the entered [10], like"
the
the
bhagavän
penetrated
in he
away,
summon,
royal
power. -
in
a
in
a
house,
and emanations "the mirrormeditative concentration called into the sake of causing and for penetration
%51
all
[7],
and
he wants meditation wherever by in thicket, a a spring, cemetery, on a riverbank, [9], by a single in an abandoned tree, place wild linga. " in a desolate place with a single He
[He
increase,
pacify,
obtain
king
syllables
cleansed
drive
of
Residing the
recites
the
and
[8].
knowledge
Lord [4].
human with
attain
the
turn
the
rahas
two along
him
with
the
if vajrin defilements
the
of
of
with
a reliquary he will not
along they
vajra
lord
the
adorns [6] bhütas
provides] the
the
of
means
and
bodies all faces, and the
very
observing
mind,
single
endowed
sages
born
enter you, frowning in and
above
are
red
tips
and
light
body
wrath
and
abode
is
is
blue
and
yellow
hair with pointing freshly severed
He is upwards. heads, entrails
vajra
Dressed
garlands.
laughing
he
chants
lustrous,
and
again
ones
with
in
"HUM and
sky-bodies. hammer a staff,
sequence in sequence
the
colour
he
emanates again his In right
his
iron
and and
skins, armed
six
clouds hands in
smoke,
tiger
is
rest
skulls bones
snakes, and
pestle;
of
with
elephant
and
the
smiling;
and
the
of
six-faced, head, a buffalo
adorned
PHAT";
light
is
with
like
and
the
seed syllable buddha. When they
Maffjugrr
of
about
He
completed. lustrous,
very the head
bring
of
the
the
of
wisdoms
sky with the bodies
all by
evoked
and
the
of
colours,
the
the
you
sphere
five
from
there
vajra,
the
of
acts body.
emanation
great
the
with
are
the
Filling
the
on
mantra
into
five white with he, by uttering his body, turned
lineage,
own
religious
bhagavän,
[11].
body beings
worldly
his
of
nature
aim
and
all
his
made
qualities,
"Ah, dual
he
wisdoms
syllables
speech, one
and
of
and
wrathful holds
he
in
he holds
left
hook
and a noose. disc, Standing and solar on a buffalo in legs, the Yama, the right ones extended with six (148v) destroys the he lords dance of the of attitude an
a vampire-demon, top of a lotus,
world. In
this
again Listen words
flesh,
you
this
recalls to of will
me, the
his
vaira
he will
hero
thereby
and
If
the
accomplish
many
bodies
and
absorb
V52.
again
you chew
ritual
well
in
delight the
great
activities
quickly.
Emanate
the
firmness.
great
constantly
has
wise,
obtained he if -
master
attain deities.
of
assembly
is
faith,
having
and,
gladdens
consecrations,
the
whoever
deception,
renounced
and
way
has
these
bodies
that all your own. By knowing bring the end of your about
into will
is
illusion
itself [12] in
you the
and causes [14]. The
the
existence
worlds. hollow
The mind red
channel to
[15].
fire
the
sun
and
perfect
and
drip
to
of enlightenment lotuses face
features
[131
The
face
are
moon
continuously held
are
you
by
as
two
these
abandon
knowledge,
possessed
of you
two two
of
means
increase
and wind to be known
If
wisdom.
delight
is
and method
will
not
within.
penetrate
Adhering meditative liberation of
to
the
concentration by means the
sealing
of
student
who
of
method
doctrine
vajra
On this
strives.
lotuses
the union of of being-in-three,
in
the
artifice
and wisdom become known
will
he
account
the
should
of by
the the in
strive
this. By dharmatä,
the
deteriorating, by
inseparability
the
from
free of
means
bliss,
[16]
the
vajra
which
views,
as
illusion
knowing
of
the
there to are, many as knowing these things very
wisdom
This
is
the
them
first
one
section from the
wisdom and method Procedure the Ritual
of
the
all
be one
%5'ý
and great from
signs
signs
of
of
extreme by characterized is
liberated;
truly
great
by
understood
understanding
the explaining king of tantras, glorious
and
apart
wanders on. What is beings worldly possessed of highest fearing Truly the the method. for joy should he who wishes strive". not by certain
not
signless,
wisdom burns away knows
which
conceptualization,
body
the
and
emptiness,
conceptualization,
non-conceptual
conceptualization,
of
wisdom
great
dharmas
the
of
is
suffering,
meditation the Tantra
Vajrabhairava.
of of
[ii.
2:
Section
"Now I
Yoga]
the
explain
shall
from the accomplishment arise is to be known here. For
(149r
activities of
mantra
which is
that
-
deity's
what
body
and, in in the sequence of recitation pacifying and so forth, the vajra the middle the on a sun and moon base of in the five is to be known. colours garland of syllables hot One reads it not too quickly too slowly and - this is
the
that
one unites
in
manner
deities,
For
achieving
one
thinks
ten
yellow
meditative
equipoise, beings
other
leaf,
cloth
and
perfumes
stupa
a
should
write
writes
the
it. or
Having
or
curses, the
[21]
orpiment half-moons intended
the
the
if
he
into
buffalo
his
it
into
a
the it
that
he
river,
power. %SLt
around the body
demons
and
cleansed. with
should
the
seed [20],
istaka-root
them
He
vase.
in
a country
adorned
thousand One;
Buffalo-faced
are
eight
ten
practitioner
place
blood.
between
mantra
throws
name
supine,
victim,
recited of
in
off
storied
clockwise
Through
conquer
together
and
and
to
five
a
[19]
should
diseases
and
kneads
He
HÜh1.
he
he wishes.
wishes of its
syllables
the
cuts
The a wheel. lineage inside
and it
wherever
Whoever
which
produce
YE DHARMX etc.
illnesses
from
to
wishes
and
consecrated
throat
wrathful
emanate
wheel
should
one
parasol his name
mantra
the
of
pacify should enter the light and then of mantra will beneficence. On palmof possessed [17], bark, bezoar and with saffron
[18]
with
recite.
activities lights various
man who
tree
or
wise
pointed
spoked That
the
the that
afflictions.
make
the
which
with for
syllable ochre,
He make
images
of
two
the
image
of
the
place fingers times
chops
write
it
instantly
tall.
When he
while
in
into [it]
the
pieces will
has yoga and, come
He makes [22]
and
pair
of
orpiment the
foot in
and
an instant shall
(149v)
of
killing.
faced
One,
in
form
his
or
one-faced image
of
the
types
of
blood,
of
venom
One
as
a horse,
into
Further,
well.
or
owl's
goat
feather. name
the
ten
with
sections juice and
a
the
the
be written
on
various
and
with
On the
and
syllables order
of In
along in
the
[24]
Eight
the Saturn
anointed
with
flesh
name.
this
and wheel
sesame a horse,
raven
these
or
of
mustard, blood of
the
with
palm-leaf
great draw
a syllable directions four
with
ass.
it
time
body
a
an
undertakes
the
the
using
belly
lineage.
the
the
with a dog,
and
or
an
types
anoints
should
white
makes different
various
one
devouring One
one
-
and leaves
bark
on
rite
Buffalo-
the
a buffalo
image
the
manifestly wrathful, ash, delicious drugs. drinking
safflower buffalo,
suitable
by mixing together dust from his footprint, of
the
and six-legged form his - even
four-armed is
in
of
six-armed
at midnight at wheel dishevelled, hair with
with
twelve
yoga
the
of
with
the
form
cemetery-cloth
naked,
in
and
urine
he
his under a dagger -
with
separated. here the steps
six-faced,
thorns
oil
a on drawing
the
and
stabs
sesame
victim
shank
[23],
be
While
two-armed
and
manumali intended
it
trampled
man's
will
one-faced
from
owl
names of the direction Yama's
explain
his
an
the
the
stab they
and
Having
mantra.
should
Now I
a crow
writes facing
and,
secret
he
of
and
victims,
recites left
images
quill
and
or
YA one
writes
one
writes
In syllables
a an
accordance should
:
OM YAMARAJA KÄLARÜPA AMUKA MÄRAYA HUM PHAT [25].
Encircling
the
syllable form.
[with
YA Around
its
these]
one
draws
it
the ten rim one writes the name. With all the items marked along with syllables [26] directions four in the three-pointed vajras with drawing the form one draws the wheel with a hub. After knife holding Yama a and a staff, one makes these two of with
the
victim's
%S5
join
bellies
with lead.
the
and puts
them
salts,
black
three
in
a marked
mustard,
filled
skull-cup
venom, sulphur the centre of
and the
in the wheel Then one places [28]. One recites the king triangle of secret mantras [29] buckwheat, jabhibräpa rice and etc. over mustard, the
trapping
while
the (150r)
performs drinks
warmth
meditation diseases
and smoke. One undistractedly in which the intended victim [30] diseased blood and and
one sees him devoured. [31] if one hides it The deity the turn wheel will for beneath foot tree the solitary petrifying, a of a at bed for pacification and making someone dumb, at a river further
for on separation, confluence hearth driving the under away, threshold. the under summoning,
a mountain for killing By
quickly
will
supernormal
obtain
For
from
obtaining
on
eyes
one's
one
perception. king
birth
and
and complexion binds him with
one
makes
much
practice
of
sandalwood
ointment
and
and
torments
also
and boil
noble
one's
ritual
human fat
of
reassuming the
youth
and for in joyous
those
[32]. to control come abodes one will fill One should with up a skull it it If this. and pours one skims
for
peak
a
him
the
fire
in
[33].
V
OM VAJRA
KRODHA
VAJRA
YAMARAJA
KILI
KILI
HANA
HANA
MARAYA PHAT [34]. On
dagger
one
mantra
stabs
with holding
the performs visualization One anoints on a stake. of a man impaled [piece it butter off and scrapes with a
sesame [35]. By
means
eyes.
sharp
need
is
Then mantra to wavering
of
the
the
smoke
is
There
upon
reliance
with
secret
and
object
what
this
uttering
indeed
king
unhindered
it
to
tell
it
to
be known
and other
of
a lamp to
much
there
is
by
made
secret
to
the
of]
with skull
obtains through
mantras
-
here?
like
absorption, greatly things accomplishes %5(6
of
bone
it
one
obtain
a
this : one endowed diligent and not he sets whatever
do.
to
out before it
One
using
in
blood
moon
of
with
blood.
One draws a jackal,
elephant,
into it puts blood, writes puts
and
then,
the
for
with
these
the
beneath
time
-[the-victim] fever. One
will draws
this
brains
places
it
and
then
sprinkles
and
toad
presses
blood.
time,
that
both
down
leaves
it
around
and
to In
big
If a crossroads. hides it in a hole
With petrifying. the wheel one draws crows legs and in of the image, of
camel
a
and air driven
if
one
element away.
in
blood.
is
well
[38] One
should
endowed
should
is
that
blood
armpit
of
left
the
with no
doubt
leave
it
image
one
foot.
At
it
and
other
way
tree,
there
camels between the draws
me one it
on
bat
elephant
the
in
of
image,
the'
tramples one draws it the
place
and
with
one's
it
die
will
right
skull
a doubt
a solitary blood of old
and puts front of
then
pig;
puts
in
the
One
there
one
an
mantra, no
of
repeatedly,
a
toad's
of
under
a human,
otherwise
and
toe
be
will
is
direction
the
the
with
there
left
the
it
inside secret
using left
will
using crow's (150v). blood If
the
or
wheel in the
reciting at
blood,
vomit
men put
of
syllables
reciting
and
and,
vomiting
cemetery-hearth,
a
or
and
image
the
of
sprinkled
summoning
blood
the
rhinoceros
mantra
marked
all
a
throat
the
it
one
dog,
On placing above a half-
One should
with
explained
[one]
the
above
[36].
wheel
a
it
puts
for syllables lineage royal
that
the
flow.
the
of
like
become
one
one,
of
women
certainly the bed.
it
of
By means
controlling,
image
front
in
wheel
menstrual
the
of
the
well
a prostitute's
heart
the
draw
should
and two
a figure [37], top the
absorption
of
[the
victim]
will
hidden
on
a mountain
be
peak.
fingers high from the One should make images eight blood of an ichneumon, a snake, a horse, a crow and an owl mixed with dust from the footprints One of a couple. drawn the that blood into the hearts of wheels with puts l5i
it One makes an image of an ichneumon and places hitting One the them. while recites secret mantra above both buffalo horse bones it the a with and of a with them hands. If one rubs their together and hides points
both.
[39]
they will separate. roots of a tree, drawn it in white Having one sandalwood well forth in it, things and so gold should wrap precious him; front in image it the of of moon as an on and place long as one performs circumnambulation one is a daily head binds it be If to on one's one protected. certain in
the
one
will leg one's cow's
be
and etc. diseases".
prostrates,
bhagavan
Then the
if
one
binds
the
entered
subtleties', truly over all victorious linked the ritual to all activities mantras from the body, speech and mind vajras : MÄRAYA PHAT [41] [42]
BIDVESAYA,
for
is
UCCHATÄYA [43]
is
MOHAYA [44]
for
is
VÄSAM KURU [45]
for
is
[48]
SVÄHÄ is
PHAT
STAMBHAYA
for
as these
and
proceeded
killing;
for
separating; driving away;
under
control;
oppressing; for summoning;
is for
STRIH
OM HRIIJ
is
stupid; making bringing for
is STAMBHAYA [46] ÄKARSAYA JAH [47] OM HRIH
to
known
absorption
the
"(151r)
it
in If one washes it on water. [40] butter 'kusa grass and cow be protected against all one will
offers
and
battle;
walk
one will
milk
in
victorious
offering; VIKRITÄNANA
PHAT
SV WA
HUM SARVA SATRUN NASAYA
[49]
is
the
mantra
of
the
heart;
OM HRIH KALARUPA HUM KHAM [50] OM HRIH OM HRIH
is
near
KRUM BRUM SRUM JRUM HÜM GA is HA
PRATIGRIHNA
I
BHO
MAHA KRODHA
PRASADAM
DEVI
the
supreme
GACCHA GACCHA
MAM KURU
ls8
heart;
the
SVÄHA
[51]
heart; SMATPUJA is
for
deity;
the
summoning
is
for
the
water
for
the
face;
0M HIIM PHAT PHAT is
for
the
water
for
the
feet;
OM HÜM STRIH
HAI
OM SARVA DUSTA SATVA DAMAKA GA GA [52]
the
is
the
mantra
for
is
the
mantra
for
perfume; JAH JAH HUM PHAT [53]
OM KUMARA RUPINI flowers;
offering
for
HAH HE PHAT is
OM HRIH
SARVA DUýTA SATVA DAMAKAM MAHABHUTAPATI
OM KALARUPA
SVÄH
GRIHNA GRIHNAPÄYA
BALIM
incense; [541
is
the
IMAM
for
mantra
the
dough-offering; LOCANA
015 DHIPTA DIPTAYA
SVÄHA [55]
is
JAYA
SUJAYA
JAYA
OM
SVASTHANI
for
the
HASA
VISVARUPADHÄRI
GACCHA
TENA TATHKGATASCA VISARJAYA
[56]
is
the
NADINAM
lamp, i
KRITAM
KURU SVKHK
MAHATTATTA
VIKRITANANA
for
mantra
MAMA KARYAM deity
the
asking
GACCHA
to
leave".
Then known
Vajradhara
'the
as
dharmas'
and
secret
following spoke
of
and the
a HUti
two staff drawn
and in
in in
armed,
turning
service
of
away fully
Vajrabhairava
absorption from the all accomplishing
the
sphere
of
union
with
the
fully
space,
red,
wisdom
female.
faced
and
He holds his
left
a leg
disk.
HÜM PHAT -
this
recites
transformed one
him with One visualises a skull. on a buffalo, a lotus and a solar
0M YAMÄNTAKRITA
if
meditative
:
mantra
"One visualizes from
the
entered
king
of secret whatever mantras, for one wishes will come'about. accomplishment Vajrabhairava from a blue YA The wrathful arisen disk in the sphere of space is on a lotus and solar in holds in heroes the the seated posture of and seat, one
his short
four
(151. v) succession ,a an axe and a blood-filled
hands,
spear,
in
l5°ý
curved, skull-cup.
knife,
a Above
buffalo
black
the
face,
the
face
of
Manjusri
is
yellow
One thinks hero is oneself. that the great and smiling. drugs and chews the great One takes delicious flesh; at the cemeteries one walks night and continually recites the secret mantra. [57], drop Now, in the yoga of drawing the up one directs
thoughts
one's
accomplished
the
-
by this. accomplished it is Further of
comes in visualizing
the
will like
"at
be
quickly : in
this
the his
repeats at intervals hooks iron
the the
second Ritual
time
claws bone.
when of
a cat,
Whoever
section, Procedure
one
wolf
from on yoga, Tantra of the
l60
yoga body on a
of a drawing
wrathful
body". devours
the
moon, one bird's blood
heart,
a goat's casts
of]
innumerable
emanates from one's the
body
on the [mantra
and standing intently the
one
and human [58]>
The
to be known
hook
pointed
and ones holding
mixes
activities
be
to
object
One one should know that In particular for killing, colours. various it face holding with as black a buffalo
blood,
<...
the
Buffalo-faced
the
three buffalo,
towards
it
at
the noble
will
king
go insane.
of tantras, Vajrabhairava.
"
[iii.
3:
Section
Now this the
garment
water,
hero's
Pulling
it
in
places
the five
for
the
of meaning has entered
tantra,
at
wrathful
the
smiling, the
colour
with
six
rest of
atop he
an
assumes legs right
aloft;
a hook
axe,
body
and
He
should
in
all
into maimed
him
directions him.
surrounding the
sky. arms,
second
and
in
in
smeared by
like well he should
Ones
He draws
with these
vampire-demons,
in.
right hands
wrathful
ones the
ash
various
maimed
the heads
: ones fierce
16k
with
him the
third
a
he
draws
an from
emanate
the
of
godesses.
behind
great
him
and
cemeteries intestines
carry maimed
wolves
his
the
colour
and
legs
one
offering -
draw
six
Yama
with He draws
hammer,
this
on
his with his dance
left
skulls,
vajra-garlands.
first
with
with
trampling
drawn
a
his
Many
bone
and lotus
the
the
surrounded
draw
and
in
a noose. is
which He is
heavens.
disc
adorned
and
greatness left and his
in
single-pointed, held pestle
charcoal,
The
skins
extended hands holding
six
with
cemetery
of
air
victorious
is
tiger
solar
he
when
heads snakes
and
the
yellow, hair
that
with
the
exerts in
wise [61]
draws
and
who
Saturn
of
with
head is main a face the Mafljugri of (152r) blue, and like His body erect. great
above
entrails,
elephant a buffalo,
OM ÄH HÜM
hair,
orpiment.
red,
a
vajra [59].
gorocana
painters
he
of
wrathful
Wearing
and
of
time
and
smoke,
heads,
or
vairocana,
becoming
place
are
lustrous
severed
the
bits
with ochre buffalo,
best after
secret
blood,
human
venom
that
secrecy
Vajrabhairava
with
cloth
write should syllables body, in water speech and mind [60]. Receiving the consecration
pledges
the
performing
cemetery
a
cover
yogin
the
due
in
the
:
paint
a weapon blood, drugs,
ambrosias
himself
explained
or
he
Form]
the
should
taut,
protecting
his
be
will
accomplishment
hero's
the
Drawing
and
legs jackals,
and
an
and
of
assembly
däkas
flesh-eating
of and beasts draws the devotee
äkinis, and and draws terrifying
various
birds
prey.
He
clouds flaying
and knife
there
He holds as well. human flesh; clad
drinks
he
black
and
bone and buffalo looking be drawn drugs,
offers of one
this
hides
it
blessings
will
The
section,
tantras,
the
the
come
Ritual
chews holding
the
recites human
in
meditative
Vajradhara
from
He should
keeps
this
it
he
By means
gorocana.
if
equipoise,
three at the [62]. As for
offerings
in
horse
of
like
Drawing and
and
rosary
mantra.
flesh
deities
well
a
secret
tathägata.
makes attain
quickly
third
at
of
assembly
one
he
blood,
continuously
will [63],
and a skull human blood;
a
times
one body
the
secret
-
sacred
that.
on drawing
the
Procedure
Vajrabhairava.
ý62
form, Tantra
from of
the the
king
of
noble
[iv.
4:
Section
Burnt
Offering]
be explained : the student will who has done away with distractions of the mind and who wants to the activities, all when he has renounced achieve his any wavering and renounced of courage, avarice in the ritual strive activity of burnt offering. should [64], (152v) He kneads together vermillion Now,
this
butcher's
orpiment, ochre, human blood and
from
ashes, soil blood. On a
buffalo
a cemetery,
two cubit square [65]. he half a cubit constructs a round one of mandala Above that he adds He adorns this vajra. with a crossed [66] He the six on the six spokes of the wheel. signs mandala at the hub one span in size, and makes the fire blood. it well with buffalo anoints South
Buffalo-faced,
yoga
of
the
fire
in
all
He
the
aeon.
There
three
faces,
right holds
hands
signs and
like
thousand
flesh,
drugs
his the
the
god
of
fire
he
two
arms
his
six
of
and
die.
with
Fire
beings
he
using buffalo
the
image
flesh
and
blood,
thousand and If
control.
and
treads
issues
performs
ass
his
to offer strives he embraces the legs
one
Three
an
With
wicked. living
If
times
horse,
elephant,
end
on his
from
with
things.
three
and
the
hands
of
hearth.
the
at
for
lineages.
syllables
lights. various for be fulfilled one wishes purpose will like burnt this, one performs offerings
following
blood
seed
the
of
fire
protection
With
means
inside
the
him.
the of six he is adorned
it
knowing
with
of
see
reviling
arms,
provides
is
The
under
great
think
should
four
who
mouth
the
clearly directions the
by
should,
his left With a rosary. [67]. highest bowl With
consort the
like
he
he
himself
cardinal
it
visualizes
the
he
Facing
dog,
one
water
of
the
times and
performs [68] of
163
burnt
one
the will
the crow,
with offering human
enemy,
victim with
a
an
if,
will
vomit
flesh
of
bring burnt owl
an
people offering and
dog,
definitely
the person one wants will [back] [69]. looking Whoever times
with
bezoar
and
kindles
barley,
mustard, istaka-root
it
wheat,
flee
without
six
thousand turmeric,
rice,
[70]
will obtain all pleasures. Doing it times with the flesh and eight a hundred of a horse, camel and crow, and human flesh with vajra water, [and] [71], and possessed of secret mantra yoga one will certainly and
away. drugs with be struck
utpala,
wants will [burnings].
one performs together mixing
offering
hundred
a
sandalwood rice,
mustard,
protected
at
is
during
achieve
such
a
the
of
collapse
of
the
aeons become
result
tired
of
one
is
not
any bring
the the
and
meditative and
for his
about;
way,
about
in
even
apart
other
mantra
endeavour
cooked be will
meditative being done
is what he is if
lazy
come
white
sesame,
stupidly who despises
little
not
[with]
with
it
accomplishment
will
who a
lacks
thousand
mind
will
troubled.
and
For desirous
is
an
camphor,
If
with
outsider burnt performs
endowed
clearly
the
performs
concern
one
is who
concentration,
and
stages of desires here
If
wisdom.
of
white
the
compassion. infant will
who
pledges,
rice,
truly
his
all
mind foolish
and garlic
times
eight
utpala white times. all
concentration
blood
venom,
white
Whoever
will from
urine, whoever one by one hundred and eight burnt offering a hundred and
and
(153r),
[72],
danda
flesh,
goat's buffalo
the spells sesame oil, When, facing East one
and broken.
be
and dumb
If
times eight human flesh will
[Using]
drive
example,
feeble-minded
certain
infants
Grain is a certain result, commit errors. beating Just on the chaff. produced never as clouds, in reflection water, and rainbows are moon's not deed desiring liberation that is the so even of eternal, of
play is the
of
in
illusion cause
of
illusion full
itself.
liberation I6Lt
The -
single
who
can
wisdom fathom
emptiness
fathom
to
expects
these
to truly
One
is - it Permanence
intellect ravine. have
paths
be
can to
regard
it
one
not
endure fall
to
preferable itself is
not
into
a
if
not
no
need
One
must deed
the
divisive
this
valid
for
does is
there
of accomplishment. distinguishing between
must
and
basis
no
this
[73]
properties
marks
doer.
the
with
other
tolerate
not
and
If
investigates
one
there
essential
of
speak
If
it,
it.
comprehending attain
intellect?
the
with
it
gully
or
comes
to
properties.
"stay says to her children a mother lot here and I will of fruit and happily get give it ,a I explain in order these things to you" - likewise to lead people worldly views of various away from mistaken [74]. sorts For
example,
front
In
offer
perpetually drugs,
and the
performs -
activities
camel
highest
god of delicious
ten
perpetually
person
knows
who
accomplishments what
of
pacifying
he
is
a should frog flesh,
will is
need and
to
stir thousand
there
so
of
secret in
strive it
like
this become
rapidly to
and
speak
a the
of
on?
up
confusion
and eight flesh and
tortoise
and a cat. horseflesh Mixing
king
the
syllables,
should
wise
gods one should (153v) foods blood. One should
buffalo
and
so
If mantrin flesh,
the
one
The
meditation.
victorious
the
utter
mantras,
the
oil
sesame
continuously
Buddha
of
and excrement
in
the dog
cities burn times the
flesh
of
a
he makes it into king of mantras he
the and when he has recited pellets, burns these a hundred times in front and eight of me and into his king come will power. a If he wants his power he to bring a woman into fish, drugs human flesh up mix vajra and with should water
and burn If
he
it wants
a hundred an
and eight
ordinary
person
k65
times. to
come
into
his
power he bodhicitta
flesh up human flesh with elephant times. and burns it a hundred and eight
mixes
For equal
all
burns
hundred
parts he
if
then
them
fish
a
he
times
summoning at of dog flesh,
makes five the
and
and of
pellets ambrosias; times
and
eight
activities of the Buffalo-faced
burnt
the
-
summoning.
[For]
means of the yoga of he desires the king with this
and quickly For pacifying like
increasing,
and what has been he abides in the king of fruit of Buddhahood.
If
any
through
the
(154n)
will
Every
of
sphere [77] that
of
equipoise
continually
enter
arise which liberation.
from
a method fear and the
flavour
will
reach
and for
of
misconceptions, sin.
this exertion
the
Yet
highest will
wise Certain
all
that
tantra,
certain
quickly
reach
the
ignorant
attainment 166
his
this
is
Free
of
factors
of
if
little of
web of emerges
people
well
endeavours
the
desires
low
of
accept
people
by
one
rid
joy.
should
two
of
do;
to
true
through
and
cause
gets
hard of
should
attainments
are
person
when ' obscured distinguish the since
yogin
difficulties
of
which are by means
ambrosia,
attainment.
intelligence,
free
letting
Not
desired
tantras
of
accomplishing the
mind. by proceeds
phenomena
Those
things
suffering,
the
of
own self-nature. deteriorate, the
method
those
of
seeks
Vajradhara
of]
its
equipoise. king this
This
quickly
self-nature
activity
and
meditative
penances
the
of
purity
mind,
mind.
unsteady [the state
attain
for
a slaying
[76]
is
who
man
he
attainment,
means
apart
actions with wrathful hateful and very furious
an angry,
for
a pacifying mind; from anger and loving
with
a king;
mind.
He does
control.
and
mantras
order, the attains
tantras
with
of
single-pointed has been said
with an unwavering By means of what in whatever unsaid,
left
by offering One he binds what [75]. do He should
the
all
of they
virtue from little enter
this
[78].
hard
to
obtain
form
of
the
its
This
tantra,
or
recitation
the
consecrations
at
-
in
turns
one
times
such
and
explanation hot hells the
the
pleasing
not is
the
samsära,
is
account,
If the great. even how much less will [demonstrated]. Not
shown, be
not
this
on
particularly is
syllables
obtaining
guru
is
and
explanation
really
wonderful
heard
not
and
When
on.
so
and
is explained, these words are shown and it the spiritbe affected families be and one's will victory will heads in Even bowing down and lowering their obscured. If truly they this this will wander. one hears world tantra
and,
the recitation fears will
it,
understanding the all be washed
holds in
time,
to
this
it
and lifetime
performs his all
death he will and after he teaches reach expounds, paradise. quickly and best he will tantras this to of clarifies others death will and after experience much sorrow quickly go holds [796] If one truly to this to hell. as important in the accordance clearly with and acts attainments having truly all sufferings, expunged one quickly (154v-
attains
The
fourth
from
the
the
away If
matchless.
on
section,
the
procedure
Procedure
Ritual
of
Tantra-king
burnt
offering,
the
of
glorious
Vajrabhairava.
The
lasting
Tantra-king Translated the
Tibetan
Master
of
Translated
ritual of the by
the
glorious
of the Vajrabhairava
capable
great
attainment
translator
and
pandit monk Marpa
Dharma. into
Mongolian
by Toin
%6"j
corji.
Ritual is
Procedure finished.
Amoghapäda renowned
as
and the
NOTES
i. Section
1
[1] (Tib. kalpa Sanskrit Mon. is rtog pa; onul) a frequently 'that lays down the used term meaning which for ritual and prescribed rules ceremonial and (Apte 1959 : 388). 'Ritual sacrificial acts' procedure' is the translation used here. [2]
'The
Lord
of
Speech'
(Skt.
Vägisvara)
is
Manjughoga.
[3] (zad (byed) 'to Kaya is exhaust') used as a in Buddhist In technical term texts. Mahävastu the (1.52.6) we find ayuuhksayäya ca karmaksayäya ca 'in order lives debts'. to exhaust To 'exhaust' their and karmic [the karma of] beings therefore them. means to liberate [4] loosely is This tantra structured as a conversation 'The first' between him' these two deities. and 'near as deities the to attributes of seemingly their refer (protagonist discussion in the positions and deuteragonist). fragmentary Due to the this nature of discursive breaks the text down structure periodically (cf. below). pn [5] Grahas are spirits associated with (graha; 'Lord Grahas' The g_za'). of can (*grahapati *grahagramani), = or possibly Rahu. eclipsing planet-demon Siva
[6] ('byungpo
is rie
known as also = *bhutabhartr(?
[7] 'With burnt from relics translation of rten mchod be read can also as which in it'. with what is burnt [8]
Gzhan du mean 'knowing
shes par mi it otherwise
the be
'the Lord the of ), also bhutesvara).
planets Sun the the even Bhutas'
is the free an offering-pyre' bsreg bred dang bcas mtha' 'with an offering-pyre along 'Ryur be taken te can also it will not come about'.
to
[9] Rtsub is taken here as a noun meaning 'wild place', is it interpret it here to though possible as an These uncertainties of ngogs. attribute are unavoidable Tibetan translations when translating verse of Sanskrit. 'at The Mongolian the issue with avoids gudu, <-un kijaaar the edge of a well/spring'. (nirmänakäya; [10] Since the emanations sprul sku) of a from buddha 'dharma the arise non-dual aspect' (dharmakäya; chos sku) each buddha can 'penetrate' or into beings any or all emanations since enlightened enter KOS
dharma in the their same one and all are aspects (dharmakäya). At this in the text this point of process is linked 'mirror-like' interpenetration to the amädh by the bhagavin, mirror-like since entered all realities in appear spontaneously and without or phenomena effort Into these the mind. appearances all penetration can take it into the the side of other mirror as were. place (artha; [11] 'purposes' 'goals' don) The or are twofold thought traditionally of as : one's own goal (svärtha; (Dr'rtha; don) that and of rang others zhan don ; cf. From here is presumably TD 196. on the speaker the Lord of Speech Manjughosa.
(avasäda; [12] faint' 'Termination' or 'growing yid gsad here seems to mean much the same as kVaya/zad bed) above in the worlds be will cf. p%68n 1) - ie. 'a termination
brought The subject about'. Mongolian however. The ülü 'will Seri u sedkil-i is that so the implication than the practitioner. rather
is uncertain, of the sentence interprets yirtincü-nügüd-tür in the worlds', wake up minds it is others that are awakened
[13] is the central The hollow the nädi up which channel 'winds' ( räna; directs the or psychic energy yogin in human The flows a non-enlightened präna rlung). the the two through side on each of channels central is only the opening with or loosening and it of channel, (nadicakra; knot 'channel lowest the or wheel' rtsa diversion 'khor) the the and the at perineum of präna in the two side this channels up through usually cakra For the that central can come into operation. channel details in step-by-step form of the procedure see Geshe (1982 17-66), for Kelsang's clear account and a (1963 different : 158-74). see Guenther point of view
[14]
For
this
see the
comments
[15] The uncertainty doubt the exact about truly soften'. subdue, ü es-i ma ad kina'u er [=eyes? ]'. features
[16] The Mongolian omits difficult has D a and is tentative. translation
on pI26n.
in from this the sentence stems bcun 'truly of meaning nges par The Mongolian translates as Boyar 'he investigates his two with
the instrumental locative rdo
I CA
(vcir-un bey-e) The rje'i skur.
NOTES ii.
Section
2
[17] (Crocus Saffron is of widespread sativus) medicinal India, dye. use throughout and is also used as a yellow is in form It also applied paste to as an offering divine images. A forehead Saffron is mark made with doses Larger considered particularly auspicious. are (Majupuria be "narcotic" 1988 : 205). to said and Joshi [18]-'Perfume' has been used throughout this translation (gandha), dri for but it is possible to be more specific (or perfumes since such traditional and scents are plant based. (1gsT 85) For Dash to animal) example according (dri 'three is tri the gsum; perfumes' sugandha) group (Cinnamonium for 1. the tsha name plants sin 2. Elletaria zeylanicum); sug smeý süksmaila" Cinnamonum cardamomum); and 3. Ran dha pa tra =patra: tamala). [19] This is YE DHARMA HETU PRABHAVA HETUM the mantra TEýÄM TATHÄGATO ! HA TEAM CA YO NIRODHO EVAM VADI dharmas from a cause, MAHħRAMANAH I 'Whatever arise the has tathägata their their of spoken causes; cessation been taught by the great has also ascetic'.
[20]
Cf. p175n for
[21] 'Orpiment' regarded as the [22] Manumali anything else. but the word Edgerton etc).
an identification. (ba bla; haritgla) fluid seminal of
is Visnu.
arsenic
sulphate,
remains unidentified, and no version reads The Mongolian transliterates similarly, dictionaries (MMW, THD, is in the not
[23] direction Yama's is South, is this the and direction in face this tradition which yogins of when defined South is in by this meditating. the case direction in bright the which very supergiant star (ac Carinae) lies Canopus in the when visible southern latitudes. sky from Indian
[24] This may be an abbreviation but it if is, it text, will for the time being. unidentifiable [25] OM Yama-King PHAT PHAT SVAHA. [26)
Ie.
with
of
visvavajras
dark
form (crossed
170
kill
for
the have
title to
so-and-so vajras).
of a remain HUM HÜM
[28]
This
is
triangle
the
fire
mandala.
(alternatively
[29] Jabhibrapa unidentified.
jubhibraoa)
remains
[30] dang kyi khrag Mongol For the rims rnams rims has kiged jergp-ber jerge translation unaccountably dang if kris khrag reading rim as rim cisun-nuYud-i indeed for is It rare errors of this nature rnams etc. (but is obscure). the passage to be found admittedly [31] is very The translation uncertain, and hinges upon (_ (= 'or' 'am To interpret taken. the yam) is way as . ('or [if he 'alternatively') an negative condition needs [against him]') does not] the wheel turn the deity will (=vä) 'am just Taking Skt. is there. meaning not which (the is preferable, in resulting enclitic) emphatic eva (the lines link the existence of such a previous with a by the lack being in link the of punctuation confirmed (prose) between Mongolian this sentence and the previous is This translation, of a correct no guarantee one). however.
[321 This line in itself, forms a complete sentence and to assume that some kind constrained one is almost of location is being given for the rite of bringing someone (since locations for the control other mantrin's under lines). There seems no in the preceding are given rites ba'o the sgyur given such a meaning way of obtaining The instrumental kyis sentence. off the previous closing difficulties. further causes [33]
following This passage and the entire paragraph are UT and U's translations and other are possible. obscure, bas 'grub 'even gdung(s) na me la one yang reading in fire than the tormented seems no better accomplishes' decided here. is It that this possible upon version (the line has been sandalwood misplaced ointment entire have little for do to can rejuvenation with used in fire). following The paragraph the mantra tormenting instructions to of miscellaneous ritual consist seems little connection with each other. with [34] slay
OM vajra PHAT.
wrath
Yama-King
vajra
KILI
KILI
kill
kill
[35] The Tibetan have the instrumental thod versions all 'he it The ms. scrapes off with a skull'. pas gzhar has the dative Mongolian gabala-dur and the blockprint shaves 'he his head'. implying just gabala, [36]
Ie.
[37]
On top
be summoned and controlled. of
the
fire
assembled 1:7 i
maidala.
[38] implication is if The that this meditative is the half-moon successfully accomplished absorption operation. shaped wind mandala can come into [39] bones Presumably the the points of are rubbed image(s) hidden, but is together the there and are indicated in Tibetan, the specific and any nothing (some bones is unlikely) possible : a). combination b). images together together and hidden; rubbed rubbed together one pair rubbed c). and hidden; and the other 'drud be 'with hidden. Rtse tops pulled could also off'. indication kind This the gives a good section of of in Tibetan translations with met verse problems of (a lot in latter by a Sanskrit the can be done verse indication of gender, number or case, something simple in Tibetan). is impossible The Mongolian is of which limited in obscure passages since ambiguities use are interpreted through or alternatively retained, often demonstrate in ways which grammatical additions clearly (sometimes) in Mongolian translator the that the was dark. [40] in U and D means cow's butter. Ba mar, the reading dictionaries, in ba dmar is P's the reading not and for translator the Mongol who decided caused problems on üni 'red fox fat' tosun the improbable ula ci en-ü as if ba dmar If the it word reading wa mar mar. exists kind to some of plant refers or probably mineral (perhaps lines ba dkar the along of preparation 'limestone'). [41]
'Kill
[42]
'Split!
'
[43]
'Expel!
'
[44]
'Stupefy!
[45]
'Subjugate!
[46]
'Suppress!
'
[47]
'Summon
JAH! '
PHAT! '
' '
[48] P, U and D have different These the are same (purposes. ). apparatus
mantras listed
from here on for in the critical
'OM HRIH STRIH distorted face HUL4 trample destroy ' PHAT SVAHA! PHAT them and enemies [49]
[50]
'OM HRIH
blackish-blue
form
M.
HUM KHAM'
on
all
[51] deign
'0Tf HRIIr to accept
HA o great this worship,
[52]
'0M tamer
[53]
'OM with
[54]
'OM blackish-blue lord of spirits,
great SVÄHA'
of
all
a youthful
wicked form form, accept,
[you] blazing '01 with [? «an tatta resounding great SVA-HA. ' blazing of the nadis [55]
wrath, think
approach, approach, of me SVAHA. '
beings
GA GA'.
JAH JAH HÜI tamer of accept
eyes and (=stan)]
PRAT'.
all this
beings, evil ritual cake
distorted laughter
face at the
[56]
'OM victorious, victorious, greatly victorious, form, the to your go, go, return complete of possessor [? ] by I dismiss the tathägatas that and own abode, ' SVAHA. tasks my you, perform
[57] The yoga of 'drawing the drop (upwards)' to refers drop known as the the white the process also whereby (bodhicitta; byang chub of enlightenment sems) mind located by of the crown cakra is 'melted' at the centre heat in the central the ignition of the inner channel of (ie. by the opening body the of this subtle central down drop The the moves central channel). channel heart the throat, to the sex through and navel cakras (catvari four joys the to rise mudita.; giving organ, At the throat, d Ra' ba bzhi), joy one at each point. joy ga' ba) is experienced, at the heart mudita; great (pramudita; ba), tu dga' rab at the navel extraordinary (vi6egamudita; dga' ba) and at the sex khyad joy par gvi (sahaiamudita; Than skyes kyi dga' innate joy ba). organ does drop At this the the to yogin not allow point (as happens dissipate in the more the sex organ through limited is not the central where channel case of orgasm but instead the flow reverses used in any case), of the back it drop the up moves central and channel four joys the the of reverse experiencing order, and drop the the to the return of with ending crown cakra innate joy the the resultant experience of and the of joy for It is taken the highest of all. order, reversed Buddhist is at that this yogins amongst practice granted times conjointly with undertaken meditation on all details by Full the on practice are provided emptiness. (1982 Geshe Kelsang : 67-99).
[58] is This seems misplaced, sentence and there it be fitted in text the could where place obvious Much of this second section seems fragmentary, and different the on colours paragraph, preceding Vajrabhairava, seems incomplete. 3 N-7
no in. the of
NOTES iii.
Section
3
[59] This sentence vairocana and Rorocana
confirms (cf. the
the non-identity observations on p ).
[60] The five (bdud Inga: ambrosias rtsi (dri (dri 2. : 1. excrement chep); urine (=semen; bodhicitta byang dkar sems (=blood; bodhicitta byang sems dmar po); (rkang mar).
of
E) are 3. white chu); 4. po); red and 5. marrow
[61] Nag po chos (or-nag tshes D) is presumably po'i the (MMW kälavela 277), Tibetan the time of equivalent of Saturn at which religious actions are improper. [62]
Ie.
the
state
[63]
Ie.
the
painted
of
being
a vajra-holder
image.
rT4
(vairadhära).
NOTES
iv
: Section
4
[64] 'vermillion' hin ula Sanskrit Mtshal translates also alchemical combination can mean the which Solanum as well as the two plants and mercury, sulphur 1298. iacguini S. MMW to according and melongena [65] khru do h ed rtsi These two phrases a la khru du zlum po ni 11 'build steng gru bzhi'i a half-cubit on a square one; above a round one' a two cubit probably being belong the that together, assumption a two cubit by a one cubit is overlain earth mandala round square ether mandala.
[66]
The six signs (TD 265). yogin
are
the
possibly
six
ornaments
of-thel
[67] Ril ba (kundi) is probably just a bowl or pitcher kundä has the but it here, in the neuter specific the (for 'round hole in ground preserving meaning of a (especially 'a basin fire)' of or or water water MMW 289. to some holy purpose or person)' consecrated [68]
'Water'
is
presumably
[69] lta Mi in untranslated this ambiguity.
'unseen' or the Mongolian
[70] 'brick'. Soopphýa the plant Andropogon
[71]
Possibly
'urine'
'in
'tile' or muricatus
union
with
here.
'not looking' presumably on
is left account of
(istaka) is (iqýa apatha).
presumably
secret
mantra'.
[72] 'staff, Danda stalk' might mean some kind of plant here buthere is no lexicographical for this. evidence just dando, Mongolian P's The transliterates reading 'staff'. translating than as beriy-e rather
[73] Dngos in translation a verse (siddhi; dngos grub mean easily than do s po property'(vastu). rather (bodas). assumes the latter
kind this of can magical attainment) The Mongolian
[74] incomplete This to the analogy seems to refer (u ä buddhas 'skilful thabs) means' a" of whereby (=disciples by 'infants' into are tempted enlightenment (=magical in this the offer of gifts case). attainments, is in There the very a elaborate passage III. 70ff. Saddharma undarika reminiscent of this analogy de da The Mongolian; translates Kern 1884 : 86ff). bshad as tende üile üiledkt-yin drang bar bya phyir tula
%-rs
nomlamui deeds'.
'I
explain
in
order
to
make them perform
these
[75] As happens in these texts there at various points is the the regarding uncertainty position of instrumental. The Tibetan gsang rgyal sn as pos 'dod pa 'he binds by (=using) the king sbyar what he desires of in is Mongolian translated the mantras' version as küsel-i da ui barildu tarni-yin a an-i er ul ni uca 'binds king desire' (ie. the of mantras wit reading pas 'dod rgyal po gsang sngags sbyar).
[76] Ltos literally equivalent '(mentally) a correct
(pa) med (pa) 'without a view' can be taken but is to that this mean this, assuming (TSD 967) suggests to Sanskrit that anavastha (ie. likely is unsteady' a meaning = 'without view').
[77] De 'that' to the purity refer should of the selfif Mongolian the the the of mind grammar of nature is used to supply the deficiencies translation of the Other interpretations 'all are possible verse Tibetan. (objective) (impermanent) through their things work (visa a) and their own self-nature' spheres-of-activity (taking de with s od ul . [78]
Ie.
this
tantric
path.
[79]
'makes bcang boas it Reading the significant', with by Mongolian the equivalent meaning provided cigula (='extensive') 'important, Bcan is significant'. given the 1888 146, in Jaschke : questionmark and a word seems (a little in Classical Tibetan. Bcad used standard (='if definite in P) is possible he cuts himself reading but bcang is perhaps preferable. off'),
IT6
Part
2
III.
THE MYTH SECTION
Salutations
the
to
Vajrabhairava!
glorious
Now (158v)
be explained. this will The great Vajrabhairava who arises body, the of speech and mind ocean southern his unendurable iron
gateless
he
wisdom
time, 'ha roaring that
as subjects "for any requires. may the The
hi'
to him
: hero
great We offer accept
demons NI,
offered lords the
and
the
attitude
and
of
propitiation their
the
the
Putting
DA.
On account
deity
and was
accomplishment
of At
is
the
others
the
not
spoke
the hero duty and
our
life MA,
his
through
essences the
-
räkgasa,
humans
offered CCHA offered
spirits
they
together
the motive great deity entered wisdom
this
having
through
the
sixteen
what
these of
of
worship
and
minds,
RSE, SA,
earth
offered him. serve
the
on
undertake shall life as essence
spirits
maras
mindful
oath,
the
of
pledged their
the
of
single-pointed organ dwelling. iron great
their gods offered divine the mothers
RA,
to
trod
of
YA,
offered
I
city
mara, great Dharmaräja and the
the
our it".
classes
eight
Yama
ha hi
hero
his
With
the central defeated the
crushed having
the
the crossed of Yama. With
he
feet
sixteen dwellings.
vajras
the bhagavan
Galava,
to
and went
from
embarked breaking their
on
the
previous
inevitable.
"YA MA RÄ JA SA DO ME YA YA ME DO RU NA YO DA YA YA DA YO ý NI RA YA KSE YA YA KSE YA CCHA NI RA MA YA".
Saying the
this
others
Vajramahabhairava and all
the
blessed
messengers
%?7
of
the
Dharmaräja
Yama into
the
and ground
daughters and To the and sisters mothers, of he gave this command: their entourage hundred five "at when my teaching aeons the end of deeds have I the with yogins the exhorted perform appears do. " to their wisdom-women liberation.
When this
The end of
was said
the
Myth
they
took
the
Section.
%119
oath
while
subdued.
2
Part
THE MUSK SHREW SECTION.
IV.
(211v Now
Salutations the
rite
profound
Lord
the
to
Yamäntaka.
the
of
Musk
[1]
Shrew
be
will
explained. OM
DADAHI
I
YOGAPRASÄLAYA
MAHESVARA
RUDRAYA
1 HUM HIIM HAH DAHA
ME SVÄHA
YOGA
I
SIDDHAI3
DAHA
PACA PACA
URDHVEYA HUM PHAT [2]
knowledge
Now the
rites of this thousand times eight day and night incense abali :
take
a dead
musk
into
tiny
hair
and
thousand
recitations,
forehead
you
come legs
will your
your driven you
hide
you
can
after
away have
if
recited
to
travel
your
flesh two
performed to
pieces
your
enemies.
If a
hand,
whomever
these you apply hundred thousand
you
touch to
pieces miles
and
those applying. to the side same pieces door, thousand times you recite eight he will be driven If away. you cut up
pieces
you
your
power.
door,
enemy's
those
to
bone,
skin, have
you
apply
be visible
pieces your
those
you
its
[31
enemy's your of door, his beside and
up
After
pieces.
into
If,
return.
cut
and
if
the
apply
you
sleeping and after offering Now for the ritual deeds succeed.
not
OM MAMA HUYAMTI
If
and
without
shrew
will
it
you recite scent, ' flowers
offering
after
will
offeringlyou
: if
mantra
and his
want. eight
a cemetery-cloth family Take
at
will
be
a musk
shrew
thousand
«°1
times
fill
base
the
destroyed, skin, it
and with
of or
when earth
a latrine
from If
tie
it
shut
it
in
the
sky
suspend be will
you
released.
on
pieces,
front
the
of
incense
ali
a
times,
offering'.
If
will
succeed.
tip
with
afflicted
also
you
the
to
pieces
reciting [4], god
your
great
and
thousand
of
misery
be
you
show
this
to
If
you
sprinkle
afflicted. If
you
an it
image
sprinkle from
together
those by
[yourself] it
cemetery
with stand
who
After
sickness.
powder,
the
subject
to
on
this
this
powder
drink
will
powder
in
it
in
conceal
have
made
offerings
fish
oil,
seated
and
recite
the
pouring
you
a libation
somebody's to on
mantra.
a
you
fight to
pieces his
in
them heart,
your
heart
be
will
powder [7].
after If
making throw
you
head you
you
it
pour
this
sprinkle person
the
days.
a thousand
it
powder
at
whose
If
onto door
house,
you
a
1ao
to
to
this
mixing
will you
a musk shrew bone die. he will When you musk
shrew
cemetery
perform times
you
take
with
in
a
mixed
he enemy, fever, and
your and
you
god
after
to
piles
skull If
If,
give
be
will
powder along door they enemies'
your
The
this
over
that
place
of
times
When you have expelled. flesh, it whoever you give
hunger, with be delighted.
and
when
head
your
be
seven
excrement,
will
yourself
will
on
thousand
a
whose
you die.
will human
with die
with powder be afflicted
If
eight
ash at a group of your enemies, it be struck down or behold will
If your power. into the lintel
a skull be separated. will hand, she woman's
recite
your enemy with rice powder [6], he will it be paralyzed.
reciting
person
with
hide
it
near
flowers,
them
rice with be beautified
will
you
in
times
put
enemy
into
skin
these you apply beings be will
all
same
your from
image
an
making
after
captured
be
will
scent,
If
you
enemy's]
it
shrew
again
nose
those
it
offer you
If
(-212r
thread. [your
thousand
eight
your [5].
enemies your will all battle. After applying if
with a blue flow the of
and if you untie stopped, have When you up a musk cut
urine tiny
and
onto
the
flesh
hold
a
and skull
fire-offering
cemetery-ash
you
the
212v)
achieve
will
deeds
ritual
substances pungent heat fiery house
be
immediately
to
after
gate become the
and his
removing
All
those
who if
and
excrement it. he will
it and
the
Musk Shrew Section.
Translated
by
the
from
the
manuscript
of
soil
If
acts. from
enemy]
a
will
he
step
on
become
will it
cup
will of
also
soma, add
you cover your enemy's before has its heat urine
will
be
blocked.
recover.
The end of
Tibetan
the
mixing
virile
To a ritual
with
urine
someone's
the powder mixed it become subject with will king's the powder at the mustard,
bull,
By
three
Having
white
power.
the
in
and [your
with
your a
perform
performing
with
him.
powder door, the
scatter
power.
of
in
the
heat.
for
this
place
can
strike
you it
to
excrement
excrement dissipated, After
If
your
subject
you
by
you
powder
out
under
killed
the you
with it
mixing to
subject
break
if
mustard
power.
your
will
whoever
salt,
with
mixing
hide
and
cemetery
As
attainments.
after [8],
image
an
make
you
black
with
powder
the
Rwa rdo
translator
Bha ro with
V$1
the
crippled
rje grags hand.
NOTES (Tib. [1] The chucchundara tsu ttsu nda ra or sometimes (mistakenly lo) Sorex is Shrew Musk te'u the in India generally regarded caerulescens, as auspicious "Musk-rat" live houses. is in to often encouraged and dictionaries in English this the as the name of given (cf. 1964 but in modern Turner : no. 5053), usage animal North American is to the this restricted genus name Ondatra. [2]
lord OI! great yoga-accomplishment HUM PRAT. rise [3]
The especiall apparatus).
[4]
meaning given
The great
[prasälaya] of rudra, yoga SVÄHA HUM HUM HAIJ burn
this
of the
is mantra two variants
(mahadeva) god
is
grant me the burn boil boil
very (cf.
presumably
[5] Sdug par 'gyur mean 'will ro can either become 'will attractive'. or misery' with
uncertain, critical
Yamäntaka. be afflicted
[6] Tenjur Peking At this the adds a rite point distinction is by U there since no omitted paralyzing, following between it the rite. and method
for in
[7]
it is The procedure an image and scattering of making by described. There are similar rites practised obscurely images in who make small scorpion of Vajrayogini yogins hands black the palms of their seed in and then mustard the seeds into throw a fire. [8]
Tsha represents The three and pepper
(the ba three gsum pungent substances) *katukatraya *trilavana. Sanskrit than rather long black substances are pepper, pungent ginger.
117-
2.
Part
V.
TANTRA OF VAJRABHAIRAVA
I THE THREE SECTION
Section
Three
The
Tantra-king
the
of
glorious
Vajrabhairava.
Obeisance
[i.
to
the
1:
Section (2r)
Yamantaka.
Lord
glorious
Drawing
the
wheel]
of the turning rite of the Yama, the the the of enemy as renowned of one wheel highest the three the truth worlds', over victory complete dharmakäya. is the tranquil which (2) in accordance A virtuous who propitiates yogin I
the
shall
rites
with deserted
such place the five scent, with forth. so and moon the
proper
bullock
and of
entourage inner and gather,
secret the
the
drawing
he
the
He encircles
his
of
in
a
it He cleanses [1], the sun and cow
particular
undertakes
size
etc.
to
articles, with
the
the outer with draw the wheel,
and send away. (,IL) in yogic union pledges SAMAYAS TVAM [3],
OM VAJRA of
in
and
recollection
mantra
the
in
cubits
the five with sacred worship [2] forth as so well as
merge mantrin
of
products
attendants
invite,
two
cemetery
a
as
offerings,
The through
a matidala
makes
After
the
explain
faces
south recalls
and
and the
undertakes
wheel.
the
central
with a circumference point inner is inches this the of sixteen radius a with he it Circumnambulating times three makes sixteen wheel. dwellings. iron This is the city doorless of Yama,
l8'ij
the
to
gateway
three
the
three
Inside
these
of
each
by
surrounded
enclosures
Its
spheres.
outer
rampart
a
on
there
enclosures
has
periphery all
sides.
thirty-two
are
houses. drawn
Having with
the
last
outer
a wheel dharma, and the
procedures
the
enclosure itself
DA
omitting
DHA etc. () enclosures
twice
KSA after
to
up
he
acting
in
he
arranges
on
the
KA
etc.
to
DA,
Then
he
the
arranges
up
[6].
that
accordance
the
writes In
sixteen
inner
the
[7]
vowels
over. For
forth
Ocean,
the
undertaking
these
Blessing,
Lunar
gathering, be
to
are
marks
Arrow
Excellence,
Moon-Eye,
and
syllables NYA [5].
and
syllables two
[4]
such
Planet,
arranging
known.
They
Direction,
so
known
are
Instruction,
of
and
as
Sovereign,
Fierce,
Sun,
Element
[8].
Day
When he has
last are
diameter the eastern calculated on the [9], he takes outer enclosure as many syllables as [10] (4v) from the reversed Planet house, auspicious
them the size and he presents directions the at edge of the [11]. enclosure eastern He takes
an eye
and
puts
He
should
at
similarly
Taking
offers
take
the
it
at
an
[12]
the
from
western
the
this the
East the
second them
the
of
reversed left and
its
to
makes
from
vowel the
size
of
sides.
equator
West
offer clear western
its
from
four
one
endowed
has and
the should
the
with
(5)
Ocean
it
offer
edge.
from
vowel
he
eye-sized house that
southern
he should taken
to
the
the
thirteenth
reversed he has
each
from
from
calculated
the
one
vowel
eleventh
house,
Direction
reversed
the
line
them in the placing he has taken them with
After
right.
in
eye
equatorial
syllables
eye-sized
an
house
Direction
the
of
it
an eye-sized one possessed of has the Moon the house that afterwards letter the
edge as before.
%'%4
in size
the of
South. an
When eye
he
When he has
taken
of an eye endowed one the size from the West (5.y) from the thirteenth vowel house he offers it accordingly at the western
the with Auspicious edge.
When he has the with Auspicious
taken
the from
one
eleventh vowel it house he offers
size the
of an eye endowed from North the
accordingly
at
the
northern
edge. He takes
is
the called it after of an eye and offers Having taken the moon-sized
size
what
wind that.
the
seed-syllable
ones, one made into a ball of light which is in the Arrow house and one adorned () house is in Earth the the third vowel which with [the he offers Arrow house], from each one in the counted quarter After taking
[13].
has
taken
North-East
size of the moon possessed of the second vowel and which is in the Ocean house, and one house, he offers Excellence from the reversed them in the intermediate accordingly. of the South-East quarter When he from
the
South-West
Virtue
reversed
(.EO)
house
Element
the
one the
of it
house he
and
the
with as much it
offers
as
reversed moon from
himself
possessed from syllables
places
vowel
as a moon from before in the
taken
in the North-West quarter. as before When he has completed such a construction
exert being
fifth
the third one adorned with vowel Lunar Day house and taken one the size Auspicious house, he offers the reversed
the
the
adorned
quarter.
When he has from
one
them
in of the into
faith.
Recollecting he
vajra-force, two
eastern
the
central
(7r)
he should
the
and pledges the paired enumerates
equatorial edges dwelling. When he
and has
from the pairs the two equatorial directions he the other should of similarly place edges house. in Then, the them central when he has also in the paired the East he should syllables enumerated similarly
enumerated
Ms
in
them
place
house
the
the
of
second directions.
in the other is similar procedure He also places three syllables paired (Zy) in the house in the third It sequence. directions. that in the other The
syllables
of the is also
intermediate
the
of
The
sequence.
east like
quarters In the
are
in the inner enumerated spontaneously area. empty houses which issued these the vowels On are enumerated. the basis the syllables of these vowels he lists of the base On the of the syllables of the name he sets up name. the
syllables
activities.
driving
about
away
syllable LAM ; for the pacifying, syllable increasing, OM ; and the syllable JAH. There are rays for these syllable for for increase, earth; control, water; fierce driving it
as for
is
he
into
in
centre
of
has
offerings
that
principal
set
them
a
for the
pacifying,
wind,
for
and
summoning, For subduing
control.
[15]
that
HÜII adorn each (fir) up completely
and
the bali
He
chooses
offeringhe
be
to
he
its also in
positioned of
light.
putting
it
pairs of
of
($y) the
accomplished
At
time
spheres
of mantras houses. Also
central light like
of
light.
At
are
the
make
object of
into
he yoga of summoning, [14]. Remaining non-dual
sphere
sphere
which king
syllable
into
name.
twelve
the
mixing he should
desired
the
ten-syllable
of each blessing he
YA
syllables paired directions the
the
of
mantra
places
his
places the
of syllable
the
the
the
performed
yoga
possessed
auspicious He moon.
for
separating,
same as for
the
has
the
on
embarks
is
For
various he separating
increasing.
When
and
fire.
activities, away it
the
and for subduing, SVA ; syllable for summoning,
(8r);
PHAT
the
arranges
bringing
for
appropriate For killing,
he
centre
makes all the houses He writes in
together the
so-called
the
four
houses.
When
and
has
presented
the
embarks
on
the
sending
away.
the
base
186
cloth
of
the
wheel
in
accordance
suppressing,
the
of it
on
on for
a cemetery
a
He draws
cloth.
For
rites. joyful
and summoning, on a prostitute['s killing, driving separating,
for
etc;
particulars he does
increasing
pacifying and For controlling [16]
the
with
cloth. cloth]
away and in bezoar
it
(2v) in ochre saffron pacifying and increasing; for in crow's blood for driving etc. suppressing; away; [blood] in horse buffalo for and etc. separating; and in for killing. For virtuous he draws it poison activities [17] deodar using wood and for non-virtuous ones human and
bone
iron
and
etc.
he faces for East, West, controlling pacifying for increasing fierce North South, and for activities for he in the while For others acts every manner. increasing, he sets pacifying, controlling and summoning For
up
the
earth (10r)
reverse separating
him.
order;
and
reverse order draw it not
the
and
wheel
through (10v)
which the
the
visualizes
and
sky wheels like this
yoga
act with drawing
finished is
in
has
due
the
wheel. the blessing
of
recitation : of mantra O! VAJRA SAMAYAS TVAM [19] OM VAJRA VEGA HÜJ [20]
is
the mixing SA-(1j)MAYA
dismissing
the
will
turn
on
earnest application. it properly he invites cloth the
wheel
and
mandala
and he
cloth
wheel
rite of visualization he exerts himself the
mantra
of
the
when in
the
pledge.
the
SAMAYA TRISAMAYE
for mantra O VAJRA
order.
[18].
truth
is
in wheel If he does
earth
wheel
to his mandala he unites of vajra-union When he worships the
the with accordance dismissed the wheel
OM VAJRA
in
in sky wheels driving away,
the
the
In he
the
and killing,
draws
he
properly he should
Therefore
order for
suppressing
When he has the
due
in
wheel
of vajra-force. mantra MAHASAMAYE SVAHA [21]
is
the
syllables. JAH
[22]
is
the
mantra
wheel. OM YAMARÄJA SADOMEYA YAME DORU NA YODAYA YADA YONI
%81
for
RAYA
KSEYA YARSE YACCHA NIRAMAYA HUM HUM PHAT PRAT [231
-
the one for all activities. mantra, OH HRIH STRIH VIRRITANANA HUM PRAT [241 - this for all the one for mantra activities, all activities. SANTIIJ is for KURU SVÄßÄ [25] enjoining pacification. (llv) is for increasing. PU*TIM KURU SVAHA [26] - OOP KURU SVWA [27] is for VASYAM controlling. is
the
root
MÄRAYA PHAT [28]
is
is
UCCHATÄYA PHAT [30]
is
OM MUNCA [33] The city arising
the
of the
the
the
in the
(,Z, r)
him.
on
the
clearly damaged.
he
If
is
It
set
are
is
syllables
together
syllables back turned syllables be will
the mantras.
rites
the
summoning. liberation.
for
of
for
separating. for driving away. is for suppressing.
for
is
is
the
for
[31]
STAMBHAYA HÜtl LA! ÄRARýAYA JAH [32]
is
killing.
for
PHAT [29]
BHADISIYA
where
this
the
the
also If
motion.
foundation
pure enclosure does not gather be mantra will
he
the sound of he does If not
sound of does not
the
secret the
recite
mantra
the [34]
mantra
with
arrange
incantation,
the mantra the accomplishment of will If he does not perform the activities come to nothing. of it If he does summoning, revolve will well. not not houses the sixteen the mixing perform of the syllables, become
useless.
If
it
turns
in
the
The reversal useless. and damage is as if by the one were conquered by powerful foes enemy were slain
of
dismiss
be
is
the
accomplish So, he does
wheel by being it
with
the
rites firm in
lineage
the
_asuras [35]. If
will
(122) he
yoga
it mantra
and does
damaged.
motivation,
the not
He and
will faith.
endeavour.
of the Ma jusri section of drawing the wheel.
The first rite
direction
opposite
t68
Ritual,
the
extensive
[ii.
2:
Section
Turning
the
Pledge-Substances
other
The mantrin matters. The so-called tortoise
into
Medicine] Now, should milk likewise the
I
explain
shall
always remain (13r) as 'well juice
the
beautiful
steadfast. as leaves fire
of
[36],
voice
items
the
are
light,
of
mud
the
one
of
he
if,
and
dry
continually his life
and with
uses be will
be without illness, long, he will his increase, be continually will powers be blessed by all If he the deities. youthful and he will does not do this, he accomplishes by means of power and intrinsic blessed by meditative Being nature. absorption these
and his
he will
things
mantra
(12v)
he
he Since acts. [38] holders he duly
without before
about
is,
the
at
[37]
the
stage
of
maturation of knowledgethe
to the rites. adheres I day of the month when the sun rises, On the first he drinks the tortoise touching the vessel curd he drinks dissipates heat it its or again with a
sun-straw. After day
brings
he has
obtained moon, from
the waning (140 eats it of
a leaf then
of light on he cuts
on the
first
leaf up that day, or third
when the sun rises on the and he performs the sun-straw. this with he dries he has acquired After it in good earth days. has for When the three taken water mantrin and dried he mixes it a single pawful of sand with mouse's drinks it. milk and continually When he has wrapped up of fire a new staff in butter he makes a vessel earth, with made from it joined together, and when he has bound mouths cow's
fire,
water
earth
and
(14v
he drinks
the
liquid
with
[39] its with the
sun-straw. A wise the days
man takes the
the
items
agreeable-sounding through
into
sound
middle
of the sky [40] bound for three
were which separation made by the
tgq
of
salt
[41]. He places days.
The
portion discarded.
is
top to His
three
portion be drunk adherence
by the three ascertained he does or does not add is no harm done. there Holding Holding
The
to
second
explaining
each
to one
section.! the
the there
of
turning
portions for is the
and
into
of each fruitions ordinary paw-ful
is assembly is no harm.
the
Manjuhr3
of
the
medicine.
%AO
three
the anointing, middle bottom is to be portion
to
a cat's
for
a vessel
these
things [42].
to
is
Whether
15r
each,
explained
as
food.
Ritual,
the
rite into
pledge-substances
[iii.
Next, of
3:
Section
it
is
eye
[43],
excellence,
for
the
of
to
be
the In
the
these
of the
as
as (15v)
called for
for arrow, for control
the
rites
expelling and for it
suppressing
first.
is
others
highest
the
rites,
On
On the third offering. he executes on the fourth (16r) is the ritual it
recitation, fifth
the
completes
and
single-pointedly
meditates
ritual the
particular,
supplements.
ritual
is
and the
asserted
the
second he exerts himself on
wheel,
turns
in
fire-offering,
the
four
for
of the day he
offering
the
on the seventh For fierce rituals
[44]
master
he is
whatever
is
of
known
is
instruction,
the ball
the
it
it is
particulars For rites
ocean. and
offers
the
are
activities. increasing
it
same follows
which
each
exalted
on he
is
killing
of
here
separating
controlling is likewise
it
suppressing rite
for
it
summoning
factors]
are explained for ritual the moon, for
what factors
helpful
pacifying
Subsidiary
the
sixth day he
wheel
in for
days.
accomplishing by means of Once he knows these ritual particulars, protects [45], he from fears by the pacifying eight increasing he acquires by controlling the six qualities, [46], fourfold by separating he renders his aspiration he
maintains he binds
(1,. 1)
secrecy the
and
senses,
six
avoids and
rebuke. similarly
By suppressing for the other
deeds. If
he
is
apart
from
[47]
the
union
of
mantra
and if he
he will the attainments, ritual not accomplish and [48] doubt is beset or becomes anxious or is lacking with faith, is imminent it then even if attainment and near, doubtless be averted. If he overflows will with steadfast faith mantra,
taught
it
impossible
is (1,2x)
by
if
even
As it
is
the
gods
the to have not the heavens were to
for
impossible and
sages
tqt
to
attainments disappear.
of
the knowledge-mantra [49], be broken the
breaking
union desire
from
free
those
his
of
the
with does
secret
by
taught
mantra
and will not arise. doubt For the the without wise concerning man who is [50] dharma-nature is the of significance which by thought, is near. For a fool attainment unfathomable (, firm 11y) faith is is the attainment whose of union not
arise
close. For attainment sacred
take
so-called
the
dualistic
For
that
(])
thinking his
it
in reason, is important
recites by jewel
secretly. his
twofold
hard
to
good just
qualities as in
the
desired
not the
utter praises. devotion Dharma,
devotion
treasure
is is
the the
is
respect
towards
twofold
it
is
it
becomes
those
praises it is
praise,
devotion
guru,
from
(18v)
account in his
jewel, and
that
the
own
mind,
others.
IOM
is
the is the
mantrin, should
the
the
is
devotion
devotion
is
is
devotion
path,
mantra
devotion
Sangha,
the
wish-granting
of secret attainment is on this It merit. devotion to generate
the
wish-fulfilling bestowed on someone who does devotion is Buddha, is the
the
great
if
obstacles
and If
offer
as
please he if
gem -
not Devotion is
devotion
the
of is
case
to mantrin be great will
not
the
guru dualistic
abandon
arises. and from
praises, he does
if,
to
the
attainment
he utters If arise.
the
to
offerings
great
performing jewel that
acquire
the
and powers be without and he will becomes His mind own
abilities him serves
he
thereby
of
order for
by
succeed
holds
teachings
His
guru. dutifully
he
is
teaching
quintessential disciple will
thinking,
the
attainment beset is
the the
guru,
the disciple
the
if
quintessential
precious.
goddess, devotion
if
Even
by
imparted,
time
thinking.
concealed by not beset
been
the
observes and reasons, Even when time. a long
take
long
a
is
who
will has
of yoga instruction
to said dualistic
the
logician
a
god, raft,
the jewel in
very of
order in excel
The
third
explaining
from
section the
causes
the of
and
(19r)
ManjuIri
Ritual
factors
subsidiary
for
rituals. The
Vajrabhairava
Translated the
Tibetan
Tantra-king
Section
Three
is
and
the
of
glorious
finished.
edited
translator
by
the
Rong
Indian zom chos
Manggalam.
%q3
teacher kyi
Uyamadra
dbang
po.
and
NOTES i. Section
1
[1] The five products of (TD 274). butter and curd
the
cow are
saliva,
dung,
milk,
[2] ('the la sogs dam rdzas Ba lang Ina five religious forth') articles to the ox and so presumably refers 'five fleshes dam tshig the of pledge', gi rdzas sha inga. These are the fleshes of humans, elephants, oxen, dogs and horses, äsu (domestic all of which are animals) =the in Indian Part 'inner terms. classical tantric involves five the offering offering' up of these animals. [3]
'OM you
are
the
vajra-pledge'.
[4] Attempts made to this sketch structure were on inconclusive The several occasions with results. instructions are really to enable not precise enough a definite to take reconstruction place, and the point of this The inner elaborate structure also remains obscure. is Yama (the Galava the Myth circle city of the of doorless Section, iron dwellings. cf. p. t77) with sixteen 'circumferences' it Outside (nemi; there three are mu (khang 'houses' khyud) 32 The with pa; ) on each. in two groupings consonants, of 16 and 12, are arranged 'circumference', 16 vowels the on the outer and are inner two twice on the circumferences arranged over. (cf. After this, the comments in note 8 problems multiply below). (5] These syllables ka kha ga gha na
ca cha ja
jha
to to
Vha cia ciha na tha
[6] dha pa ha
These syllables na pha ba bha ma äa $a sa k$a.
[7 ] These
are
are
are
:
aäiiuürrlle
ai
o au r
h.
[8] 'signs' instructions The involving twelve these (mtshan ma) are as unclear of the as the nature signs has been that One Tibetan interpretation themselves. they (Doboom from 1 12 Tulku, the to are numbers personal is possible This as almost especially all communication). do have 'signs' listed in the the values of numerical (MMW). The main problem dictionaries is that some of the the identity numerical values assigned when assuming of Iqt
'signs' I to 12 seem wrong. Yon tan the the numbers with ( 'quality' but uoa) can be 3 (Sämkhya) or 5 (Vaisesika (graha; 'planets' 2. 9 There in Indian not are gzah) (always including Sun and Moon terms and not 7. 'Fierce' (drag 15 is 11, not 9. There are definitely po = rudra) 'lunar days' 12. In tithi) tshes; per and not month, (=one), fact from 'Moon-eye' these apart none of fit dictionary the numerical equations usual ones (assuming from one to twelve the 'signs' our list numbers Another 'signs' is that the consecutively). possibility deities for for is the problem that stand some - again (Moon-eye, Quality, Arrow Day) of Instruction and Lunar (at least, deity is no eqivalent there none known to me). (dbang 'The deity is Powerful' 'The Indra. the po) 'Planet' 'Direction' Auspicious' is Agni. is Rahu. (pa) Siva Phyogs 'the Winged') is reconstructing as *PakSin 'The Fierce' is Rudra. 'The Sun' is ruda. or GSiva, also Vivasvat has independent though the deity used of (reconstructing (pa) 'The Membered' Yan lag standing. as *An iras is used for Agni. [9] following Understanding this the and paragraphs the clarification necessitates not merely of the twelve (cf. but also 'signs' above) note of the precise meaning (pa) (pa) the the of phrase rim min which qualifies (khang (or 'houses' in which the pa) signs are which 'have' It is uncertain Sanskrit the signs can)). what literally 'non-order' Tibetan the rim min, word or 'without Lokesh Chandra's Tibetanrepresents. order', (1961 2270) has Dictionary Sanskrit the : single is in Sanskrit the paravrtta not equivalent which 1953), dictionaries (Apte 1959, MMW, Edgerton this unless 'disappeared, for is a misspelling paravrtta averted both from' 'revolving', or parivrtta of which are 'Out interpretation is a possible unlikely. of sequence' in the the level given of detail of rim min, but unlikely instructions found in this elsewhere chapter. [10] 'As many syllables translation chosen for vi the auspicious syllables' alternative.
is the are auspicious' as 'just tsam, though shis Re bkra is equally possible an
[11] It is to understand also not easy the to be located. circle syllables are directions the sides on the of equatorial is what circumference of the eastern side' be is obscure. this might where exactly
in the where 'In four the line of the the text says;
[12] Throughout this the phrases section mig Ri tshad_'as 'as ba' i tshad much as a moon' eye' and zla much as an of the selected syllables. occur repeatedly as attributes Sanskrit Mätra. tshad the equivalent of can usual ('as big indicate as' or of either a measure of size %q5
('as former has been chosen the number many as'); only because have translator tsam a Tibetan might preferred (cf. for 10 above). than tshad rather quantity note 'as Needless to say, many as ' is an equally possible (with 'moon'= 1 and 'eye'= 2). is Also, it translation that the two definers surely no accident of the measure, 'mark' first the the moon and eye, components are of (mtshan list. ma) in the preceding [13] This and the following three paragraphs are possibly first than the rest this even more obscure of chapter. be much simplified The situation if to would correcting [< khang be justified mda' can a'i ,Dal nang gnas pa could ), is inside-the Arrow house' but none the... which etc. have This the this of paragraphs convenient genitive. the that assumption necessitates nang gnas pa 'the one inside' is an attribute itself of the house seems which Of intuitively intuition is unlikely. course not a for sufficient reason amending a text at several points Another the only available readings. against possibility is that the Tibetan tat phrase renders a Sanskrit urusa the This where genitive compound remains unexpressed. has been justify to used excuse a translation using though the genitives, possibility of complete to misinterpretation, needless say, remains open. in accordance Translating the Tibetan strictly text with in a translation as it stands would result such as 'from is inside the Ocean house which and has the second vowel house he takes Excellence the reversed and from a moonit in South-East the one and places sized quadrant (taking four the second of the accordingly' paragraphs, in this to translate the one easiest way). [14] deity.
The
'yoga
of
mixing'
is
meditative
union
with
the
[15] It is unlikely 'the kyi khyim houses that phyogs of directions' here as the the [various] can a interpreted (hos 'direction house' khan can pa) spoken of this does ex st. though elsewhere, possibility [16] 'A prostitute[Is] for the etc. ' as a surface the to the refers of wheel soiled underwear for item tantric a much sought-after prostitute, (Nebesky-Wojkowitz 1975 : 347).
drawing of a rites
[17] (bzang 'Proper the possibly wood' shin g) is o'i Tibetan Cedrus probably of Skt. a rak-aotha, equivalent (a native deodara, the Deodar of Afghanistan and the West Himalaya, that these texts again which suggests in the vicinity of Swat). originated [18] 'The blessing is satyädisýhäna)
of the
truth' first of vg(6
(bden four
pa'i types
byin rlabs; of blessing.
2. The others the are blessing tranquility of 888).
[19]
'OM o vajra!
[20]
'OM vajra-force
[21] 'OM SVAHA'. [22]
blessing and 4.
You are
the
of of
compassion; (Das wisdom
3. the 1902 :
pledge'.!
EOM' triple
vajra-pledge,
'OM vajra-pledge
pledge,
pledge
JAH'.
[23] is the root This of Vajrabhairava mantra (p%05). in the third Vmbh. of section [24]
'OM HRIH STRIH
[25]
'Perform
pacification
[26]
'Perform
increase
[27]
'Bring
[28]
'Kill
[29]
'Separate
[30]
'Drive
[31]
'Trample
[32]
'Summon JAH! '
[33]
'OBI liberate!
under
great
distorted
control
face
spelt
out
HUM PHAT'.
SVAHA'. SVAHÄ'. SVAHÄ'.
PHAT! ' PHAT! ' away
PHAT! '
HThf LAM! '
'
[34] (sn kyi The 'sound to of a mantra' sgra) ought as ie. 'the have some specific technical effect(ive meaning but the the of mantra' or something similar), sound) sources. seems not to be in the standard expression [35] is possible It to take this together sentence with damage follows 'concerning the that the and : one lineage does dismiss if he the not of reversal mantra, by a powerful foe just the wheel as the enemy is killed [or: the foe of the powerful] as the asuras are and just be damaged'. defeated, the ritual will
1q'1
NOTES ii.
Section
[36] 'The Manjusri.
2
one
with
a
beautiful
voice'
[37] The Tibetan bar byed is here sbyor (assuming 'produces' *prayujyate). Sanskrit *lae with' one might expect rnam sm n gyis *prayujyate since needs an-Instrumental to
is
presumably
translated as 'unite For bar bed sbyor mean this.
[38] (*vidyädhara; The Knowledge-holders rig pa 'dzin pa) beings The Knowledge-holders are of various realms. of ) are familiar Realm (kämadhatu; the Desire the usual with (cf. p. gs) and are considered siddhis to be great masters 'shortly Täranätha tantra. tells of us that the after doctrine Mahäyana the there spread of were a hundred like Most of them, thousand those vidyädharas. of *Urgyan (cf. p. 71) who attained the stage of vidhyädhara, attained by help it the the they of anuttara path... attained in the form of preaching' rainbow-bodies and left nothing (Chattopadyaya (ed. ) 1980 Knowledge-holders : 151). of ) are long-lived the Form Realm (Rn adhätu; beings who can freely 'They travel through far all of space. are ... beyond dwelling the enjoyment of the objects of sense... (cf. in the the sound of mantra note above) without they specific visualization attain a state of pure calm (Tatz and insight' and Kent 1978 : 155). [39] 'A new staff (me yi fire' bu) is of P's1 sdong This is slightly reading. than A's more probable reading bu 'a person's mi yi Stegs in though this new table', is turn 'tortoise than the no less probable milk' and) 'dry (p189). mud' spoken of earlier [40] 'items' Presumably into the can be taken because 'wise' 'place' the are in the or 'state' (cf. Knowledge-holders who can fly note 34 above).
the of
sky the
[41] 'From is the the sound of of separation salt' a for Ian tshwa bral ba'i las translation speculative sgra Some kind the only available ni, of emendation reading. but is impossible to justify the may be possible, given in this phrases other mysterious chapter. [42]
( hpalp) 'Bras bu 'results, fruits' are usually (TD 'results be 296) fivefold in to : 1. considered (rgyu 'bras bu); 2. accordance with causes' gyi mthun (ie. 'environmental results' experience one's of one's bdag po'i surroundings actions; as the result of previous Id's
'results by 3. hala) 'bras bu" adhi caused persons' ; ati 4. 'ripened 'bras bu); bye d results' pa ui styes 'cessational (rnam 5. bu) and smin ai as par 'three The (bral 'bras ordinary u. ai results' first though three the of these, possibly results' are how they to the three portions of the are related quite 'medicine' is unclear.
t4Q
NOTES iii.
Section
3
[431 'Moon' In these two lines and in the first separately, while chapter definitely This is one of go together. inconsistencies text. of this
'Eye' treated are (past) the words the many insoluble
[44] Las kyi here gtso ni has been interpreted as 'the 'the highest deeds' though is ritualas master of , ('for fierce deeds translation in also a possible (presumably= highest deeds the particular, and for of the turning is slaying) of the wheel of what he achieves done on the fourth day'). [45] fears The eight are 1. fear of the lion of pride (nga 'jigs 2. of the elephant rgyal seng e'i pa); of ignorance 3. of the fire ti po i; mug g an of hatred (zhe sdang me ( hra do ; 4. of the snake of jealousy 5. of the thief sbrul gyi); of mistaken to ngan views 6. of the iron fetters (ser rkun po i); of avarice sna'i 7. of the river lca ss 1); ('dod ro of desire chaps chu (the o; of doubt tshom sha and 8. of the cannibal TD 118-9. cf. za'i) [46] (adhimukti; The four stages of devotion pa) are _mos (alokalabha 1. ba 'attainment thob pa given snang as of light'(; 2. snang ba mched pa (alokavrddhi) 'increase of light'; 3. de kho na'i don gyi la rjes phyogs gcig su (tattvärthadeganuprave bzhugs 'entry the pa a upon direct single on of the significance of thusness' ; and 4. bar chad med pali (anantaryyasamadhi) ting nge 'dzin 'uninterrupted (Das 1902 : 977, from unspecified . amadhi' Tibetan sources [47] 'investigate' Dpyad (both 'separate future). the text points at which
been has amended is This one of the has been amended.
to very
dbye few
[48] Yid Skt. känksä, in gnyis za (ba) renders which 'doubt' Buddhist texts than nearly always means rather (Edgerton 'wish' Skt. the standard or 'desire', meanings be 'dualistic Perhaps translation : 175). a better might thinking' term since we are dealing a). with a technical dualistic it is thinking and b). which causes what we A mädhyamika to arise. mean by doubt would philosopher leads comment that any rational analysis of a situation ('doubt'), impossibilities to the alternative while debate the arhat on whether earlier or not experiences (this 'doubt' being 'five the the points' one of of KathCavatthu; Cousins 1988 cf. : 7ff) centred upon a division between doubt thinking strict as dualistic and doubt. An arhat dualistic be free everyday of might
200
but know, for thinking, still example, would not which fork Buddhas free of a road were correct of while are both Doubt types the effectiveness of doubt. concerning is not what is meant, this type of of the practices since doubt by dad pa med 'faithlessness' is in the covered line. following [49] One 'breaks' a mantra much as one breaks an oath, looks but in English. Bslu the strange expression (an (=*visamvadana) 'break oath or promise)' should (ie. kyis) instrumental theoretically take rig sn as an ie. of Skt. equivalent saha rig sngags or the Tibetan dang) but the temptation has been resisted. to correct [50] 'meaning' is Strictly unsuitable speaking an don (artha it innately for translation since contradicts (bsam 'mentally its unfathomable' gyis mi own attribute A classical khyab in the same line. commentator pa'i) don as tathatä here, have vaguer glossed so the might 'significance' has been chosen. term
201
PART THREE
Ze1.
3
Part
TEXTS OF THE VAJRABHAIRAVA
EDITED
Remarks
It
is
preserved Kanjur
otherwise bibliography
I.
This [11
used below
listed
(for
The
print Three
Section
b).
Mongolian
6.
The
from
P, U,
Section
from
Tantra
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from
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D
Kanjurs
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U,
P,
from
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which
it
P only.
extra-canonical is
known
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:
of
that
Tantra copy it
a Tibetan
20'S
Vajramahabhairava
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of
manuscript
may seem edition
U,
A.
print from
Performance the
P.
Yamäri).
versions
the
Kanjurs
D and R. U and Tenjur
(in
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translations
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presence Kanjurs
S,
Tantra
Kanjur
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produce
are
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from
Tantra
Section
Tantra,
to
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on
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from
Though
The
:
Section
and
here.
:
Three
A
followed
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of in
text
each
The Musk Shrew
V.
been
information
Vajramahabhairava
and D. III. The Myth IV.
texts edit canonical from various available
editing
translations
R and from The Ritual
and II.
the
Procedure
to
has
process
for
of la)
Tibetan The
on Editorial
and
now accepted practice in Tibetan translation
versions.
Kanjurs
a).
Editions
on the
TANTRAS
is
in
and
the
Myth
C.
this
canonical
way possible text
which
is
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for
possess is
fraught
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fact 1.
are as
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later
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more
prone
to
corruption
Nonetheless
given
either written Sanskritized, roughly
were
little
often found
of in
as
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originals (eg. exist by
edited
all
cases
much far and thus (and error very
scribal basis the
of
own
-their
thereby. the
it
is
in
or
tantric by
and b). form of incorrect
that
assumed
the
'correct'
more
the
texts
they
no means certain the fact that most Prakrit
Sanskrit)
without
later
and
is
there
between the alternative choose Kanjurs. The editor can various
seems
whatsoever
readings only
choose
guarantee
any
is more closely the 'original' approached does not always however. In the case This work, (a. I. ) almost Vajramahabhairava Tantra the all that
alternative Kanjur the
readings
correctness be done?
that
and
reasons.
to
in
what
if
even
obscurity in some
occasional
a).
of
were
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altered
remove an interpretation
text, the
the
which located
ambiguity. took
A
place
each
shows editor difficulty
as to Clearly
so
to
%ok
produce
be chosen
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was followed.
being
Tibetan
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readings Primarily
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through
texts
Tantra
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translators translating
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on
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translations
through
there
'originals'
in
are
if
Sanskrit
Hevajra
now
procedure
if,
the
we
translations).
Tibetan
of
the
establish
Sanskrit
correcting
of following
translations
are
Tibetan
printed
2.
were
for
cycle, Sanskrit
they
entire doubt
student
to
these
the
require
the
texts
the
the
personally
versions
when
case of 1959),
Snellgrove,
in
point
these
Even
the
often Tibetan
I
those
of
quality
difficulty.
impossible are Vajrabhairava
correctness
of
classics,
various
Since
of lost.
terms
European
much the
collating
case
in
equivalent
clear has
improve a
of not
evidence simply
of gone
or
ambiguity
the
sense deal
great A and
over
the
text
or of is
thus
of
let
no
are be
would
found
But
to
nothing
interpretations
edit
no of
any of
the about in question
the
editors
competency 3. In
these
Kanjurs
themselves
Kanjurs
as possible and we hardly ever is thus Confusion critical
to
the
of
collate
know
exactly
this
be understood 4. But if
otherwise
of
versions
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as
many
version
-
used.
were
the
Kanjurs
the the
used.
that
relationship is
our editing to one decides
various
of neatness belies essay
between
if
of
the
this
complex
we
main criterion Sanskrit original.
and
say,
can
the
which
relationship
precisely
or
together gather for their new
total,
almost in,
apparatus
complexity And it is
to
this
than more we Aeven though
editors
to
attempted
should do
course
competence
Tibetan
the
addition
of
continuous these
so
-
since (uncorrupt)
be an
would
various (there
editions
without
and
particulars
of
Kanjur
the
reintepretations) be abandoned We do not similarly. because Kanjur the we trust editors trust the unknown editor of blockprint know
Tibetan,
interpretations
in
everywhere
'original'
the
establishing
Sanskrit.
the
alone
types
in
use
needs
be successful.
to
the editing go ahead with is Kanjur the there of versions, a separate problem. inaccessible Certain Kanjurs crucial are or accessible difficulty. For example the greatest the Rgyal with only (S), Kanjur Bu ston's them rtse supposedly spangs ma (or
personal copy Bator and shown This reluctance. of
some such to
as
which the Stog
assume
that
copy
a
and
incorporate Kanjur
into
it),
is
Ulan
the scholars only with greatest of Kanjur unusual readings, shows several from Kanjurs are absent closely-related Palace no
edition this
can and/or
critical
claim
seems reasonable be complete to
certain other S such to as is the essay
apparatus
?p5
It
R.
manuscript
related Tokyo This mss. ). from the Rgyal readings the
in
preserved
to
to reference without (a manuscript closely Berlin
of
them
rtse -
but
versions R
or first
spangs hopefully
the to ma it
will
be
not
last.
the
5. Because focuses
the
on
relationships texts
of as collections between individual speaking research for the likely versions
no into
texts
is
texts
editing
account
seeming of its (=non-tantric)
a point
assumes
the author when it But, even if writing. history manuscript early texts tantric the of (which it translation exist
tantras
not
earth
but
archetype
is
tantra in
this
of
frivolity.
In
the
that an first
of
entire
edtitions
of
the
committed to
the
text
to
once to the
reconstruct originals in us
of
editor did
text
archetypal
available is not
if
on
texts
possible the Sanskrit
in
Rigour
editing to ignore
easy
were
editors
the
model
classical
called
of any Tibetan
Sanskrit extant since late), that, as are very we have to remember have they tell themselves archetypes us,
manuscripts which are Vajrabhairava,
by
example.
too
all
extra-
Tantra
regarding
point is which
texts,
understandably
The
some of its appeal left uninvestigated.
one more
of
process
about
for
Kanjur),
this
so
editorial
known
been
are
tantric
on
comparative
all),
a possibility. always the Vajramahabhairava
loses
process
of possibility 6. There is
normal
after
responsibility input into the
of version canonical have here A could easily (and U the Lhasa also of
the
strictly
Kanjur
the
editorial
canonical
layers
relationships
within, basis of
the
on
Kanjurs
various
the
on
contained
drawn
conclusion
extra-canonical
the
than
rather
Kanjur
the
of
is valid editions necessarily it is history And texts. textual of individual knew about Kanjur that any extra-canonical editors (it been have is the time around at might which
of
part
on the history between the
work
most
The complete tantras this of of world. Black Yamäri exist not here and Red Yamäri is where the the däkinis, and this amongst As the
stored.
Vajrabhairava
sense
the
in
archetype,
colophon; a hundred and 2136
what
tells
us
thousand we have
(p123),,
the
is verses (and what
been
has
Lalitavajra of
texts,
the
and
theoretical
disregard
the
as
Of
realms. treat
we
rationalist
editor
possess
have
Tibetan
and
been Mongolian
these
of
treated
texts
texts
the
practitioners
and
that
of
our
own
ddkinis",
etc. is, of
),
and
false
Yamäntaka
who,
which for after
this
of
such
of
the
as
all all,
1-07
have
texts'
rationally
have
the
texts
non-sacred
myth
practitioners
what
editing?
when
notions of ("there would
very
reject
texts
any
these about is what we
irrational
rationality
a distinction
utterly
we rely
between
preconceived
based)
scientifically
these
distinction
history
textual
of
which to
preservers
aspect
sacred
in
way
that
we
Indian, The
the
a
texts
their
thought (that terms
account
even
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to treat
but
simultaneously
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older
texts
editors
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memorized
preservers.
important
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influence
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Tibetan
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and
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admit
editors
20th.
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and
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making
basis
cycle
as
(the
deal
good
Classics,
text-critical
Can
editing).
acceptable
still
it
to
Kanjur
these
the considered most history take and not What we are doing if is
text
by their Indo-Tibetan treated are degree, but it the remains case on what 'rational' in
a
of
the
of
have
would
human
from
fragmentary
European
the
is
century itself which
a
history
sacred
to
hundreds
course
texts
normal
dating
go 11-12th.
of
the
archetype impossible. The
manuscript
version
in
the
to
from
yogin
copy) these
Kanjurs
history,
a divine
not
of
is
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the
what
of
of
expected
ultimately
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the
is
a Sanskrit
of
originating
nature
history
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available
separate
them
to
reconstruct
translation entirely
history
editors)
using
to
textual
all
centuries
trouble
are
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editor
16th-20th,
merely (and
reconstruction
aim
Century
is
memorize
The
a week. different
completely
great heavily
to
managed
course
they
here)
translated
on the (logicoare
no
been,
and
of
the
däkinis
to
for
thank
the
Despite the
essay basic
this
all
editorial
by
unsupported
and the
supported
preferred
the
a
versions
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rtse
by
spangs
in
have
I
readings
the
in
particular).
the
result.
to
choose
chosen-the
of
earlier
been
critical
either
majority
of
texts
the
the
are little
is
there
The
have
syllables
this
as usual.
with few
very
included
the
ma
much
available
are
readings
world. in presented
been
only
only when meaningful apparatus (frequent) In the cases where between the available readings, readings
on this
interference
minimal
Misspellings
suggested.
has
procedure
principle of been followed,
has
of these texts in the editions
presence
versions
or (Rgyal
versions The
Mongolian
from Tibetan the originally prepared was (the Kanjur), Peking P so the version edition provided diverges from here the Tibetan text slightly edited translation
(though and
has
it
editorial
direct
copies this
to
in
ommitted
been
case both Peking Section this
of
Kanjur
there
on
versions,
with
of
(with
and
the
is
punctuation
to
the
it
has both
against in
The
pagination
is
based of also
the taken
on
the of the Three from
modifications.
full it
the
admissible
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when
Tibetan
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occasional
out the and linking
the
the
Though
given
occasions
texts.
the
therefore C.
copy been
but
lines
Certain
and
procedure
Mongolian
and blockprints
edition
basis
the
Tibetan
Tantra)
are
not a (untranslated)
original
above
Peking
translation,
Bringing said
of
has
Kanjur
not from
apparatus, (C) of copy
printed the latter.
the
are
corrected
Mongolian
critical
by the supplied doubt has always
of
Mongolian
readings
Tibetan
the P
Mongolian benefit
the
is
readings
manuscript
Mongolian
the
of
control
the
Mongolian
a
volume
into
text
a
essay
relevant used
of
edited basis). It
incorporate
to
practice
Tibetan
the
against checked been chosen on this
have
readings
usual in
been
implications to
the ?p8
specific
of what has been information we
have task, results,
the
be
made
here
3)
and
being,
time
Mongolian
the
For
Section
from
which
are
more
use
was
in
useful,
and been to
though
in
Examples below
given
of for
grub
ma yin
pa
ii).
Technical
'possessed pas 'meditatively
iv).
Major
rnams
kha
'jigs
su
versions
provides indication of pa
D or
how of
seem
the Urga
accurate
the
A is
that
of
clearer
community
cases
curious
the
is
it
difficult
is
in
apparatus)
since
a few
has
text
often
closer
P. in
alterations
deli
sentences the
la
blockprint
this
rung
ba'i
of
as
dbus
deli
are
grub
nga
rgyal
as for
mnyam
bsgrub
unknown
byas
nas
zhabs
thod
pas
thod
140g
origin kyi byas
bya
pa
dang
pas
for
as
for
ldan
bzhag
deli
tu
pa'i dngos
dang
par
such 'og
'dod
su
dngos
pride' (Vmbh. 136v).
such (Vmbh. 137r).
tu
as
such
equalized'
alterations sbub
such difficult
more (Vmbh. 135v).
alterations of divine
Clarifications
ambiguous
called
:
grub
iii).
can
extra-canonical A (all readings
critical
clarifications
the
of
Recasting
dngos
the
these
It to
point.
phrases
mark
an which give by the Dge lugs of
S than
difficult
commentaries
misinterpreted.
R and
i).
in
Most
Mongolia.
some
ma Kanjur
independent
the
presented
understood
at
observations blockprint
spangs
of
identification
phrases
equivalent
spectacular
A
the
the
than
to
translations.
Tantra
given
brief
them
interpretation
the
blockprint
text
a time-consuming
independent
blockprint
1) The independent
Seven
is
following
the
1) the concerning 2) the Rgyal rtse
A;
history
their
and
lead perhaps one that not would but I hope to make the attempt
and
For
texts
the
on
the
gzhon
mnan gnod
nu
pa sbyin
la
pa za ba (Vmbh. 141r).
sogs
Additions
v).
dang
rgod
by
unsupported (Vmbh. 142v)
in
other a list
bzhag
mandala; or mnyam par (eg. Vmbh. 142r); or the
ge
pas
versions of
added
mo added
such
in
animals at
after
bya
as
various bu mo in
the
points ritual
(Vmbh. 143v).
instructions
Omissions kyis vi). such as that of rje'i gshin sngags (Vmbh. 144r), that presumably on the basis no such mantra is provided in the text. elsewhere
Changes vii). Vmbh. 147r.
2).
The
Rgyal
in
word
and
rtse
them
spangs
This
attractive in preserved
Kanjur be
regarded (eg. Kanjur
Stog
were
it
not
copy
of
the
at
least
no
as
a copy
overstate
its
personal
copy.
of
Berlin,
compiler [2]. this) if
Until
reached
it
following
observations
can
i).
is
ommission
There
women
independent was
of
used
here. heavily
a strange
Vmbh. 144r
at
on
basis
blockprint S)
which
restores
for U" the
did
to prove demonstrated,
be
the [3]
of
the (the
'Mo
be
Bu ston's firm
no
the
of being,
for
the
petrifying
that
a
related
closely
other
to
:
a rite
editors
passage.
impossible
time
indicate the
personal (or ston
importance
the
be made
would (and
Kanjur
this the
as
The
but
provides,
would
ms. Tokyo)
or Bu
It
on for
readings
Kanjur
could
other
the
was
the
is
Bator
Taipei
this
at
manuscript
any
of it
this
be
can
conclusions
written in Ulan
London,
as
S.
than
that
rumour
importance
such
ma manuscript
important
more
the
original
order
carefully and Library the State
Palace,
for
sentence
versions of
source ms. R)
collated whichrelied
(but
There
ii).
several are (more common in
readings in the
Procedure
Ritual
the
than
the
ba' i
gdong
as
sbyor
gzhag/bzhag ba gsang ba
unique
Tantra
than
are
more
which
run-of-the-mill
(such
texts
many)
means
no
Vajramahabhairava-tantra)
significant in these ma he
by
common alternatives Examples etc. ). are (sic, to no la gnas
ba) for bas nga rgyal, after gsang ma he gdong ba'i sbyor la gnas to (Vmbh. 145v); ldan bya mgo dang mtha' ma gnyis (Kp. ldan bya 147v); for bon kha dang lag gnyis mi yi sa ba'i
pa bshal is
for
so
sngags
mchod
(Kp. 151r).
pa'i'o
alteration prudish possibly 'united shes rab mo dang mnyam du sbyor by srin Woman' replaced po rab tu khros very
Kp. 151r
at
another
There
the
with
Wisdom 'like
'dra
pa
with
a
demon'.
wrathful
2 of Section the mantras of (151r) S (from Tantra Procedure Ritual to are unique looked in hint Kanjurs this the at essay) and at among for traditions this text. two completely separate The
iii).
3).
The
Mongolian
Though and
accurate there
(admittedly confusion
much
to
primarily
ergative unnacompanied
is
confusion
b)
or
2l\
are
Tantra general (yoginis
daginis-iyar and
genitive
instead ni'uju between cases
translating
using
some
instrumental
accusative
occasional
which
There
'ajar-tur The
thought,
Procedure
kiged
C).
generally
careful
yoginis
b).
and
passives
is
Ritual
and
of
constructions by
copy
mostpof
the
of
tülegsen-i
ms.
of
evidence
peculiarities,
(Vmbh. 172v)).
tülegsen-ü
the
translation
instead
ideyü
üküdel
due
shows
Vmbh. 185r),
idegdeyü,
is
'6orji's
Toin
text). a difficult between a). nominative
daginis
(eg.
(M and
translation
certain are also in the translation
found
kiged
the
of
majority
a) leaving
of
of a)
Tibetan
instrumentals objects
in
the
produces the
strange
a to
the
the
explain (many
other
are
cases
-
rasiyan-iyar dative where
tein
instrumental
for
Some of of
tantric
example nya
(=
determined they
1960; of
by
the
semantic
This
There
are
marked
are
also
er-e found the
clouds', does
certain
items to
other
contexts
Tibetan)
means
that
of
used
a the
word
one often dictionaries
are
Sanskrit
the
the
from
semantic
words of
Tib.
of
The
those
For
Mongolian.
used to translate 'a vessel made
by
those
in
its
searches (Lessing
with
asterisks.
Masi several errors of translation. (Kp. 191v) 'a terrifying em-e man and for bung 'jigs_ 'terrifying tu skyi rab
Mongolian
which not or blockcutter's
fit
examples (Kp. 187v)
yasun
are
also
copy
and an C only
surprise
boundaries
not
correct
a
Mongolian standard 1844) for All these meanings. such items included in Mongolian-Tibetan the are
vocabulary and
is
(and
of
and
in
cases
involves
The
a Classical
in meaning 'mother-of-pearl'.
Mongol
translate
ayu%ýuluuci is woman'
of
the
Kowalewski
glossary
this
as
meaning
is
context. in the
native in vain
type oyster'
usual
word
boundaries
come
sukti
the
Sanskrit
will
'shell,
Skt.
since
skull'
and be
translate
to
used
words
this
an
phyis
words
the
with kisu
b)
this
and
these
of
correct genitive. (duly an-iyar).
vocabulary
unfamiliar
grammar
cases
gesiigsen-i, instrumental would a
to
contrary
seem mostly in the ms. copy C). There are Vmbh. 184v dulayan-dur is at
reading
first
the
corrects
Altaic)
bilged
an
ergatives
completely
between
corrected
M's
of
frequency
relative
Confusion
translation.
scribal
translation
construction (and Mongolian
of
principles
seems
literal
This
nominative.
incomprehensibly
the
context
error
rather 'bone'
red'
for
and ula'an dam por drud
dmar
por
not
bud reading skyes (surely at all a copyist's ýorji's). Other Toin than
for
uiledcu an byas 'making
Tibetan
(Kp. 191r)
bol
dam por).
2\4,
rus
it
taut'
'lineage' 'making
(ie.
reading
it
NOTES [1] is Kanjur The main the used significance not of in blockprint. Two copies Narthang of this are available (one in in London Library Office the Waddell India the but, in Hodgson the collection), one and collection (rgyud is absent Ja/7) the relevant volume surprisingly, former, is bound from both. In the the as what case of (contents dkar fact in is Ja/7 the chag volume). rgyud [2]
Perhaps to examine this ms. it were a palaeographer dates decide from be it the to whether possible would but doubt I if 17th. 14th. personally or centuries, dbu can can be dated. The argument that written carefully have 5th. Dalai Lama would the presented anything as not Rje to the Ist. manuscript personal as Bu ston's precious dam pa qutu'tu btsun is not one I consider partiularly have done. he Dalai The Fifth well since might weighty large-scale It Lama was quite of such capable gestures. dam pa is also Rje btsun that the 1st. remembering worth form in bodily Dge lugs the final represented pa triumph by Täranätha Jo nang the pas as represented since over dam pa was established by the Dge lugs the Rje btsun pa incarnation of Täranätha as an "orthodox" and as the main in Khalkha Mongolia. Dge lugs Presenting pa incarnation dam to the Rje btsun them spangs the Rgyal ma Kanjur rtse both be in this regarded of way can as a gesture pa Jo nang to and reconciliation the with pas appeasement friendship between the these cementing gesture as a and two men. [31 It is worth that every adding the libraries of Ulan Bator should to this to make access authorities future in this the microfilming out of the question as completely
2A3
Buddhologist who visits the relevant encourage (perhaps Kanjur easier be as Kanjur will not it is now).
3 a).
Part
I.
'JIGS
DPAL RDO RJE
[The
Tantra
BYED CHEN PO'I
RGYUD
5
Vajramahabhairava]
of
(134v). du
rgya gar skad bod skad du ý dpal ces bya ba
I sri-vajramahabhairava-näma-tantralI rdo
'jigs
rje
byed
chen
po'i
rgyud
10 dpal
rdo
chen
po
[i.
la
Rtog
de nas
'jigs
rje
'tshal
phyag
dkyil
1:
rdo
byed
rje
chen lo 11
bstan
'khor
'jigs
po
byed
kyi
khros
pa'i
rgyal
po
pa] 15
11
pa yang dag rab bshad de 11 lha rnams thams cad la de yis 'jigs drag shul par byed che zhing
bsgrub
de
la
thog
mar ba'i
sngags
11
du 'ong ba'i pas yid gnas gang la dgos pa thams cad bsgrub par II I dur dam khrod gsungs pa ni
gnas rung yang de la bya' oII gnas I I 'gram klung mtshan ma gi mam shing gcig gam chu 11 I 'am 'am bzhi 'am khang rtse mdo ri'i mo pa gcig I ( I 'am lha'i khyim khang pa ngam ma mo'i mam stong I I dam 'thab khyer grong ram nags khrod mo'i gnas sam I I grong la sogs pa'i te rdo pa gnas gnas su sngags 'jigs byed chen po'i 'khor lo'i ming gi rdo rje'i rje rgyud
'dir
dbang
bskur
ba'i
rnal
'byor
pas
dbang
dang
7 : vajrabhairava-tantravajramahabhairava---tantra A. 8 chen po'i krodha-räja-näma chen po : kyi rgyud A; khros kyi SR, rgyal po P, kyi rgyud pa'i rgyud bo'i khro byas 11 khros bya U. 9 A. : : pa'i zhes de 18 17 bsgrub A. : DUA omit yis : sgrub chen po. ba'i 22 P. thogs S. des ni A, de nas U. 21 thog : S. DPUA. 23 dur : cig : ru P. 24 mam : 'am S; gcig dpal 28 bar P 'am S. DPUA adds add grong; after : 'jigs 28-30 byed rgyud chen po'i rdo---'dir : rdo. 'jigs byed chen po'i DU. A; rdo rje -L% LA
rgyud : ces A. 12 de ni : bar 26 mam before 'dir
20
25
I dgug
dbye dang dang bsad dang dang ba pa pa skrad pa I dang dang mig sman dang sa 'og dang ral rengs pa gri 'gyur dang bcud kyis bu dang gser len pa dang nor ril I 'byung dang dang sha za dang gnod po dang ro langs dang la sogs pa cho ga sbyin gnod sbyin mo dang klu 'dis
bsgrub
par
11 de
bya'o
la
cho
ga
ni
dang
thal ro bsregs sngags pas pa'i chen I mtshan bu skra bsil te phyed na gcer 'phags 'byor rnal pa ma he'i gdong can gyi
shig byugs la
gru
dkyil
la
khrod
sogs par pa la sgo bzhi
bzhi
[135r]
babs
rta
dril
'khor bris 11 pa
bu dar
bzhi
rnam
yis 'phan la
gyi
phreng bas rnams dag ni
rnam par
grwa
thams
sgo khyud rdo z1a
kyi
ni
phugs
'khor
lo
bri
rgyan
re
por
gyis
lus
ba
byas
gyis
dur
1
10 11
klubs 15
cad dang dag tu 11
rje rin chen gyis spras ba phyed pa de bzhin no
de dbus
par 11
sogs
me tog
te
5
pa'i 11
ý
11
ba ni
11 dgu ba re'u mig zlum po'o sgo gcig pa ni dbye bar bya
20
su gcad par bya ma yongs bar bya de dbus mi ro bri lag pa shar du mgo bo lhor lhag
khrod
rgyu ma byang I lho pa nub tu byang kyi ras
btsugs
I
nub thod
ma'i
tu
pa'o phyag
rgya
de
dag
inga'o
du
rkang
thod shar
I
pa
shar
lho'i
I
grwar du dur
nub byang bu gsal la du skyes zhing dbus 'khor lo'i su mtshan tshal
ni 11 de nas
'khor
lo'i
phyi
rol
1 bsad bu : ri lu SUA. 3 ril : gsad DPUA; skrad : bskrad 'gyur DPUA. 5 pa : pa'i SPU. 7 P; gser : ro A; kyi : kyis 8 bsil A adds mi before A; ba : bu DU. P, grol ro. : gsil 'phags kun tu spyod 9A omits pas A. 10 pa; : gyi gyis bris S, bri DPUA. te : bris ste ste A. 12 rgyan : brgyan 14 klubs A. 16 phugs dag tu : mtshams DU, brgyan : bklubs rnams su SU, phugs rnams : pa SP. 18 pa : su A. 17 pa'i A. 20 re'u P. 22 gcad : mo'o pa'ang : bcad : re A; po'o SPA. 25 P adds 1ho'i P; grwar gnyis pa; : gyi : after S. 26 1ho nub SP; A omits byang. 27 A tu : lhor grar 29 rgya inga'o PA. shar. omits : rgya'o
25
gyi
phyag
gug
dang
chu gri la sogs sta re I dang
rnams
rgya
shar
ni
I mtshon rtse I rdo rje dang
gcig rtse
bri' rnams o I mda' dang
pa dang 'khor
11 nub phyogs kyi I phub dang dang gi ba dan la sogs
bri'o chung rlung
rje
snam
bu
pa
I me thab
mdung
la grwa rnams gi dngos grub
la
la
la
pa
zhags la rdo
rje
dang
I
dril
bu
pa
11 byang
brio
gri
snam bu I dbyig
dang
ga
la
dang shing I lcags kyu
kyi
dang
gzhu
5
to
sogs
rde'u I
dang kyi
phyogs
ý 'phan rtse gsum pa dang ý rdo rje tho ba dang I
sdigs mdzub dang dang lpags pa po'i
dang
twam
rdo
snam bu la glang
I gtun pa dang
gcig lho phyogs
I kha
I
dang
lo
dang
pa
snam bu
kyi
phyogs
pa brio po bri'o
sogs
ro langs chen 'dod na mar khu
Chen
po'i
sgo
bzhi
gal
to
mar
dang
mchog dbul lo me
11 mi dang I bong bu dang I rnga mo dang I khyi dang I I dang he dang ba lang glang po the dang ma wa I ba
dang pa
la
bya
men
sogs
pa'i dang I
rgod
I
'khor
dbul
bar
pa dang
11 phag
dang
11 gzhan dang I khra
bya'o
I bya
I mthing ril bya dang I
dags
ri
rog
dang ri
yang dang
I bzhad skegs
dang I rma dang I khyung
20
gyi
la
pas ba'i
'jigs
rje lha pas
sngags gyur
thams
grwa rdo
gnas
la
po
11 dpal
nas bar
I
15
dbul bar bya'o sogs pa'i sha rnams ba dang 11 ston tu mnyam par bzhag pas bza' mo I 11 dang dkyil las bya'o sreg sbyin gtor ma'i
chen J1 shin dang
dang
lug
rnams
sha 'ug
I chu skyar dang bya dang I khyim [135v]
I
dang
10
bshos sngon
shin
tu
cad
du
khrag
gis
chag
byed
gdong ma he'i bar thams cad dbul
du
spyad
mthun
pa'i
pa
byas
grogs
to sam
chag
bya'o
gi sbyor II bya'o, bdag bdag
ba de zhi gcig
7A 1P omits rgya; snam bu : bu dag A. 4A omits rnams. 7-8 rde'u dang chung : ral omits phyogs. gri gri chung dang PR. 9 ba dan : ras DUA. 9A kyi omits : gi phyogs; A. 13 grwa la A. 11 po'i P; rnams : po che'i : sgra lo. bzhir lang A. 14 A omits 16 A omits A. che; : glang ba men. 18 A omits 17 A omits 20 mthing SR; pa. : thing bya; khyim PU; bzhad P. 21 A omits thid : gzhad skegs : SP. 21 khyung DU; bya A. 23 bzhag skyegs : ltas ngan SR. 24 sreg A. 25 gis : bsreg : gi R; chag chag gzhag P. 27 de : phyi A. 28 pas : pa chag P. 26 gi phyag : gis A; byas A; spyad te : bya ste P, byas pas A. 28: bsnyen 9 zhi---ba'i A. : dang A. 29'pa'i sam : pa bzhi'am grogs 2\6
25
rnam
pu phud la
lus mdzad kyis I mtshan phyed
par
snang bsil skra
nas
zhes bya zhing mnyam par byed dkyil 'khor chen po'i
ha
ha
'jigs
byugs
te
bur
gcer
dkrol te'u I bzhag ste rdo rje 'dod du dngos grub na
cang
11 la sogs pas par rab tu zhim pa'i chang I 11 btung dang ba bza' ba'i dbul lo pa ro rnams phyi I dngos dang dngos grub ma yin la nas grub pa la dmigs deli du dpal 'jigs byed chen po ma he'i steng rdo rje 11 bsam bya'o deli gdong can par mdun du g. yas bskum 'jug
du
gnas
bya'o
la
nga
dang
rgyal
bcas
I sems
pas
rtse
tu
gcig
5
10
bzla mnyam par bzhag pas yi ge bcu pa'i sngags 11 de nas 'jigs I bar bya'o byung de la pa chen po na I 'jigs bya 'jigs sngags te pas par ste mi gal par I 11 de la bgegs bar 'byung gyur na chen po'i chad ngo shin
bar
tu
chad
byung
pas sngags 'jigs byed ces ste
gsung I ral
gser
'gyur
yang
yid
stsol lo deli
na
'jigs
dngos
mi
bo
11 de
bas
na
15
I
de la dpal ste rdo rje 11 dgyes 'dod chen so nas khyod ci I dang de la rig 'dzin pa gyis smra bar bya I I I dang 'og dang dang gri sa mig sman par mi po dgyes
I bcud
dang la
'dod
pa'i
brjod
cig ces 11 brgya zhig 'phra
grub
'grub
mo'i
na la
bya
kyis
len
dngos I de
sngags [136r] las
pa grub
la
the
pas
de
thams
I de
'am nges tshom dag
cad
par
par
gzhan
bdag
med par
ma grub
nges
las
20
la
stsol
na yang 'grub bo
ii
25
1A 2A te. bsil omits omits RP, gsil ba A; nas; : gsil S. 3 la na : nas DU; dkrol : bkrol : bas A; A adds shin tu before bzhag; bzhag mnyam; S omits : gzhag D. 6 bza' : S; lo bya'o A. 7 dngos gzar : bar dang---pa la grub : deli dbus dngos A. 9-10 su 'dod bskum pa'i du : grub bskums bzhag su A. 11 DP omit tu; S. 10-11 shin : gzhag bzla bar bzlas : par A. 12 pa : byed A. 14 P adds bar chen po'i after po'i; chad : chod P. 15 bo : bo'o A; de bas na : deli A. 17-18 'dod phyir ci ces : la mchog ci S. 18-19 zhig sbyin zhes A; gsung : gsungs smra---ste : smras 'gyur pa A. 19 mig : mi P. 20 gser : ro A; A omits de las. 21 nges---la : bdag la nges par A. 22 stsol cig : RP. 23 brgya la gsol gcig zhig te A; zhig : gal : gzhig R; de dag : mchog A. 23 na yang R, kyang A. 24 : na'ang deli A; 'phra : de yis : phra S
7X7
'di byed 'khor
ni
'jam chen
dpal po'i
bstan
pa
zhes 'khor ste
bya lo'i
rtog
ba'i
ming
sbyor pa dang
ba'i po'o
dpal
rdo
rgyud 11
rje
'jigs
las
dkyil
5
I zhes---dpal P. pa : pa'i
: mchog A.
2 sbyor
1.1%B
ba'i
: rnal
'byor
DU. 3
[ii. de
nas lta
las
2:
Rtog
thams
las
kyi
tshogs
ba
bzhin
du
I
cad grub kyi
cho
bsad
pa
pa] ga
rab
bshad
de
rim
pa
pa pa la sogs dpal khros 'jigs byed sngags pas rdo rje pa chen po'i ba la gnas pas bya ste dang po kho nar sbyor sngags 11 bya de ci'i pas re shig ste gnod mdzes su phyir zhe na I rnal 'byor bo yin 'byor pa'i phyir ro gtso rnal gyi la lha'i ba dang ldan thog rgyud sbyor pas mar ni de ji
dang
tu
bskrad
I 11 de ba'i bo de ste sbyor gtso yin pa'i ro phyir la I di yi las ni ji ltar gsad par ' dod pal i sngags pas dur khrod kyi ras la I dug dang I khrag dang I lan tshwa I I dang I dang ba dang dha du ra'i khu ba tshe ske nim
bya
rdo rje yis drug pa bya rus
'jigs rog
byed chen
kyi
smyu gus I ma he'i gdong dbus su bsgrub
yi
ge bcu
te
pa'i
phat
kyi
lus
byugs bcug
pas
po'i bu
gcer
ge la I thod
bshig
skra
bri
gi sbyor bya'i ming
pa
dang
gnyis
kyi
le
smyu gu
tshe bcu 'am I mi'i
sgyed
gsum
gyi
nyid dbus
11 zur
bri tsha su
ba'i
'khrul
rnams
15
mar 'khor
su gyis
20
rab khrod
3 kyi P; kyi tshogs---tu : kyis : kun gyi rjes su 'brang dngos ba'i thams grub cad rab tu sbyin pa'i cho ga A; A 4 bsad adds de la before rim. : gsad A; bskrad : skrad 'byor RDP. 6 pas SRP. 6 po : por DUA; : pa'i rnal gyis 6-7 kho nar. DUA omit sngags---su : re shig sngags pas 8-9 rnal 'byor gsad par DUA. 8A omits rnal---ro. gyi--la la dang A. 10 SR omit de---ro; de : 'di ni sngags ba'i ba A. 11 'di DU; gsad sbyor : deli sbyor yi : 'di'i ' gyur 13-14 ba yis : bsad S; P adds after par. : bas R. 15 rtse'i bu : skyes RUA. 16 gcer bu P; bshig : rtsa'i dang; pas : bshigs pas S, bshig pa A. 18 S omits : gzhag bzhag RPA. 19 A omits A adds kyang brgyad; zhing; after A; nyid rnams su : du A. 20 kyi---rnams : brgyad : gnyis dbus---tu R. 21-2 lo A. 22 sgyed du 'khor : bar : skyed S; nas : la A. 24 bzlas P. : bzlos
zVq
10
bltas pas kha lhor 11 me gnyis bar bya'o bcas la de par gzhag
hum brgyad 11 bdag
lo
du bzhag nas dur steng I kyi tu te rkang mgal pas me rab spar pa g. yon pas mnan 11 bcu la yi bzlas de yis ge pa'i sngags so gis skad cig 11 gzhan yang rims 'chi'o kyis the tshom med par thebs tu
bu
rtse'i
bas
zhing rnams bri
'khor
po'i
sgro
bskor
yi la
chen
5
25
par dbus
'dod
brkos
la
de
le
na legs
su la
'khor
lo bzhag
par
bcug
de
nyid
la
kyang
phyis
nya
'og
kyi
me thab
khru
phyed 11 no
'dzin
ba
sbyor
'di
yi ge sum bcu dang ldan rtsa pa'i sngags gnyis pa yi ge bcu pa'i sngags dang bya'i lhan bsgrub tu yi ge dang sngags ming cig spel 11 sngon du gsungs lo dang lhan tu bya rog pa'i rdzas cig I btogs lhag ba dang gis pa'i ma mi gtsang rnam par snang gsungs
cig mdzad dang lhan la sngon du gsungs
'di'i
kyi
gnyis
tu
kyis na rims nad drug tu pa'i rab
nas me sbar [136v] bcu
tshe te I 'on
mi'i
dur
tu
khyad
par
kyi
khrod
ras
ni
la
byugs
de
te Iý te
lo bris dur cho gas 'khor 11 'gyur du sbas na 'chi bar khrod ro shing gcig gi drung 11 du sbas na bskrad 'gyur par ro mtshan par sbas ma gcig 11 dbye bar 'gyur ro chu'i na nang du sbas na rengs par 11 11 du 'gyur khyim bzhag bar 'gyur ro na zhi ro phyung legs
nas
bkrus
tu
sbyor gas dur bzhi mdo 1 rnam khrod
tshigs de
thod gnas
shing
bsgrub deli
pa'i
thams
cad
I
phur kyi
pa gnyis bdun gyi sas
rdo
rje
bya'i
gzugs 'khor khar
snying la
grog mkhar ý rgyal po'i
dang
pa
dang
mdzad
11 ro gzhan yang 'khor lo sngon gyi dur khrod dam I
dang
gcig
ma gcig
rus
'gyur
rje'i gshin la bris te
ras
bas la
bar
grol
pa
snang
sol pa byas mi'i
I
na
I mtshan
kyi II
dang
dang
par
brgyad ste
par ba gsungs khrod kyi
dang
'gram
pa'i
bus
tsher dbus gshin
lngar
gnas ma rnon su bcug
rje'i
chu brnyan lo'i
dang
tshad sngags
pos
gdab dgang
ste
( de grog
gzugs
khru
I
dang
par bar
gang
15
cho lam
20
dur sor bcug
bya'o bya'o mkhar tsam
'dod; kyi SRPU. 2 bzhag 1R : gzhag : kyis adds pa after 3 khru---la. SR; thab : dur A; khru : gru DP. 2-3 A omits 4 la le A. bsgos A S; brkos to : omits no : nas me sbar; 4'di 'khor A. A; lo'i before le'u A : gzhan rab; adds : SR. 7A 5 'di'i A. 6 bcu 27 U missing. : btu yi : 'di do ba dgod Than; before P, bcas spel : srel pa spel adds bstogs P. before btogs S, btogs; A. 9A : gtogs adds zas 20 13 bskrad 19 P. 10 A omits A. tu. grog : grogs : skrod 21 rje khang SP add ba after A adds : sgo. pa; after 'khor lo'i. 24 bus A. 22 A omits 23 A omits tshad. rje'i : gdab A. 26 de grog : bu A; ingar : inga ru A. 25 dgang S. A; gzugs : 'khor : der grog A. 27 sas : sa yis
TV)
10
rab
chu dang
sgo
5
25
zhal
gtsigs
1 gsus
pa
1 1 pa che zhal gcig pa phyag 1 1 dang 'dzin na ral gri zhags pa pa 1 de'i ba byas la khar thod snying pa
1 phyag
gnyis
ba
pa bu skra gcer gsil 1 bcug gnyis ste nyi ma phyed dam ro bsregs pa'i sar sbas 1 kha lhor bstan la du thur 'ongs
dang
pa
[137r]
sbyor
bcu
pa'i
pa'i dug
tu
la
sogs
sbyor pa'i
1 lpags
pa de btang ba'i
gcin
bar bar
bar
mgo du
khyim
11 'gyur de nas rengs ro 1 rte'u lo'i lpags pa la
na thar par ba gsungs te kyis
rdzas bsgrub
ge bcu
yi
bya'i
shul
11 der
bya'o
rengs 'grub
par
byed
pa'i
rab
gyi
'khor pa
rkang bkang
sas
do tu
geig
snying
khar go
gi 'khor
11 'khor
bya'o rje'i sas
steng lo lo
bcug
g. yon
sbyor
sbyor 1 ba sbyor ni gshin 1 gnas bdun la gyi gnyis
lo
sngags 11 'di
ba
tu
rab
5
pa'i
bris
sngags
rjes
kyi
la
deli
la 1
dang
rdul
10
bcing
skras
11 phyi 11 dang nas bong bu'i gcin rnam par la kham phor dgang mdzad dang lhan cig tu brdzis
1 gzhag ste rkang bas yi ge bcu pa'i
gzhag
sba'o
khrod
bya'o
snang
pas
la
ring 11
dur
bzhag par pas ma he'i gdong gi bya'i dang bcas ming par yi ge 'chi'o pa byas na nyi ma gsum gyis
bzlas
nas bkrus
rab
phub
na
1 mnyam bas bsgrub
sngags
11 phyung
dam nam phyed 1 shin te tu
du bcug yang
pas bzlas
ni ba'o
la
ro bsregs pa'i me la mnan la gshin rje'i sbyor pa byas na zhag gcig gis
phyis rjes () sngags
su
ste
gzhag 1 nim
ma he
dang
la
byas 1
ba'i 1
bzung
ba
mi khros
rta'i
1 de
te
de
gnyis drung shing khrag
kyi du
gis
[U missing]. 1-10 3 gsil SD; ba : bur A; la : bsil : pa A. 5 sbas to 6 bar. A; A adds brkos to after : sba ste RA; phub thur : 'thur tu : sbub A. 7 mnyam---pas : shin dang ldan SD; par nga rgyal pas A; bzhag : gzhag : pa D, A. 10 bkrus lo'i lo pa'i S. 11 rte'u : bkus pa'i : te'u SRA. 12 kyis P. 14 A adds bsgrub bya before deli; : kyi P; : sbas U. 15 bong skras : bon A. 16 brdzis : rdzis kham por : blug ma yang dag par A. 17 bya'o : bya ste A; der P. 18 gzhag RPA. 20 : de ru A; bsregs : sreg : bzhag bzung SR; mi : ma A. 21 pa : pas SRDU. 22 ba : : gzung bar SRP. 23 SR add 'di before 24 to : la A. 25 gzhag ni. SDRPA. 27 yang : bzhag : 'ang R.
2221
20
tu pa shin dbye ba'i rab tu gyi cho gas bris
11 gzhan yang 'khor lo sngon 1 ma he dang rta gcig
15
25
'di
bris
te
par
bzhag
de rnga
ba
dmigs
par
spel gyis
the
khar
zhag
gsum
gyis
tu
par byed gyi gnas bdun
na
tu
rgyab
shin
ge yam yongs
yi
mnyam do 11 sas gyur
su
rnam pa z1a ba phyed pa'i du bsgrub bya dmigs la deli rgyab
steng
lag
pas rdeg bsam par
med par
dbyug
pas
'dzin
pa
lho
kha cing bya' oII'
bltas
ru
khor
par
lo
de
skrod
'gyur
par
ro
dmigs
te
snying ming dang zhag
11 de nas
chen
po'i
pa'i
bar
byas
la
gyi bskrad
rgyal du ba'i par
11 deli
lag
pa
cig
de
skrod dur ni
gis
gsungs rlung
pa gi
snyu gus su bsgrub
bya'i
do
gzhan
bar
bya ming
15
blangs la de bsregs gyi ras mtshan de dreg dang mar khu de gcig tu pa 'dod lham la de bsku'o pa deli mchil rkang 11 de
khrod
'khor
dkyil bri
dang
10
bdun
I ba la gtum tshes gsungs te yang rab tu sbyor nyi ma'i byugs la khus la 'dzegs po tsha ba'i nim ba'i mar shing I der gzhag la deli lus kyi mar khu nya phyis kyis nas la der gnas par gzung ngo I mar khu de blangs bzhar nas lha
5
'khrid
nas de' i
bya'i cho gas bsgrub I [137v] la bcug na
pa'i gsungs dag par bris
tshom
'dod
par
ste 'byed
I
'khor
gzugs
rnam
par gong du ba yang
na
dkyil
rlung gi te I deli
tu gshin rje'i I deli dbyug
brag
pas skrad la de yi
byas
mong
las
byas
sngags
nas
bye
sngags
ni
pas
kyi
nas
kyi bya
ste dang
la
gnyis
pa
byugs
na
skad
rog gi I rlung
ba yang rab tu sbyor I sam gro gal i lo ma la I bya rog gi dang khrag dbus 'khor gi dkyil gyi
te
gtor
ma za ba'i
mgrin
A bzhag 2 S; 'di---ste; DP. 1A to : gzhag ste : omits 4 3 bskrad SRUA. byas gzugs mong : mo'i skrad : na. omits las 5 ba ba'i A; deli SRDUA; SR tu. : A; de yi : omit : 8 A. 7 la de A; la P. 6 la deli rdeg : pa : par yi khrid 8-9 'khrid Thor A. brdeg DUA; lho : par par : ru las lo. 10 9A R. SPU, khrid : ga gas ste after pa'i adds S; tshom SR. 12 gyis : pa A; SR : tsom S. 13 to : gyi 16 bzhag SRPA. 15 lus A. la. 14 i : gzhag po : pol omit sngon A A; 17 bzung SPUA. adds sam po'i : : gyi gzung 18 ba'i de. A dkar before de ma rnyed : omits ras; po na bsku bsku'o A. drag 19 A A. bas P; dreg : omits mchil; : P. 22 U omits 20 la yang : bskrod : la' ang R. 21 skrod 'khor; ba dang after DU kyi 23 A adds dur khrod lo. sol la 25 to A : rkang after gi. after gi gi, adds add sgro'i A, P omits.
%7.Z
20
gzhan
ras
spel
yang
25
bcings
par
bar
sbyor
1 bya
la gnas
skad
cig
yang
bskrad
shing
las
bya
gis
kha
pas
bzung
rog
lhor
bltas
bzhin
rog
nas
ste
pa'i 1 de'i
'khor
ro
11 gzhan
khus
bskus
la
nim
blangs
la
pal i deli
5
ba de thal shing pha'i mes bsregs pa'i 1 gang gi mgor blugs la 'gyur pa de skrod ro par 11 gzhan ba ni bya rog dang rab tu sbyor yang dbye ba'i 1 'ug pa'i dang bram ze dang gtum po rnams kyi gshog pa 1 la dha du ra'i byas la me rab tu tu skra gcig shing
10
pa
ni
tsha ba'i
gtor
ma za kyi nags
shing blangs
ba' i
gdong
tu
kun
sa
ma he'i 'phang la
mar
tshang
1 tshang
1 du ba
1 bsregs deli la ba thal mes sbar med pa'i blangs la yi ge bcu pal i sngags bzlas nas bud med dang 1 bar du kyi ba bzhag de skad cig thal skyes pa gnyis na 11 do de nas dur khrod kyi ras blangs 'byed byed par gis te
la
la
dug
bya'i
sogs bris
ming
dang
1 gang 11 ro
gi
te pa blangs du sbar khyim
de
par
brnyan
byas
byugs
lpags
la
nas
gsad 1 deli la
1 dur bltas
kyis
pal i rdzas [138r] la
khrod
zer
1 de ba
bran mo'i bcug
la
der
phan
'dod
pa
ni
steng
du
rus
kyi
me la
skra
pal i dang nas tshun
bar sbrul
sdong 'thab
bshang
gci
du
bsgrub spu
gyi bu byas par la
te
'gyur gzugs
tu phye mas rab 1 bshig byas la pa
pa
bas nam phyed gdong pa'i ma he'i sbyor 1 de la bsreg gtubs go gang gi ming dang bcas par byas na 1 de 'chi'o 'jigs byed skad cig gis rdo rje chen po na 11 kyis ba 'di de nas bskrad rab tu sbyor gsungs so nyid kha
par
lhor
'dod
15
20
te
pas rgyal
mtshan
gyi
ras
la
le
tshe
bcu drug
1 bzung P; R; pa'i : gzung S, bzungs : gi A. 2 pas : pa'i bltas A; deli P; 'phang : ltas : btang : de A. 3 'khor : A. 4 tsha U. 5 deli : tshe : de A. 6A omits shing; skor de. 7 skrod S; A adds gi before : pa'i mes; D omits pha'i P. 9 gshog SP; po A; A omits : bskrod : bshog : po'i kyi. 11 la rnams : to A. 14 'byed par byed : dbye-bar 'gyur ro A. 15 la dug : to dug A; bran : sbags A; A adds la after du. bcug 16 la : sre A; mo'i : pa U; zer : mo de A dang. 17 la SRDU; A adds spu after omits spu mo'i; bcug A. 18 A adds gang dang after 19 gsad : : bsres gang. bsad S; gci R; 20 deli : cig : de yi A; rus pa : dug gi bu before A. 21 A adds gcer bshig DPA. 23 A skra; : gshig dur khrod kyi la; S; bsreg adds gtubs me la after : btubs SR. 25 kyis SRDPU; bskrad P. 26 le : sreg : kyi : skrad le'u A; ras S. : ral
2.L3
25
pa'i
'khor
lo
pa'i bcas
rdzas
dang
la
yi
bcu
ge
dur
khrod
sngags
pa'i
kyi
I nim ba'i shing 11 de skrod 'gyur de nas par ro 'khor lo g. yam pa 'am ras rje'i pa bris
bas
sot
to
la
du
sngon gang
gi
gsungs dang
ming
bzhag mtshan na 'dod rengs par pas gshin la ba bla dang yung bas rgyal
dang bcas bris la bzhag ming pa legs par na de 11 'gyur to sngags par ro gal pas dbang du bya bar I na grog mkhar gyi sa dang gur gum dang gi wang ba bla dang ba rnams Than tu byas to yung cig
gang
gi
rengs 'dod dang bsgrub
bya
bcu
drug
gis
gro
'am
pho pa byas la
ga
11 gal I gi la rje'i
gshin
brnyan tshad mo'i gzugs sor lag wang dang srin gi khrag 'khor lo bris to I deli spying
to
I nas rang gi me tog dmar pos I kha nub tu bltas dus gsum du dbul ba dang la yi ge bcu I bzlas byas brgya byin sngags pa'i pa na zhag bdun gyis 11 lta yang dbang du 'gyur na yang phra mo'i mi smos ci de nas yang dgug par 'dod na I de la thod pa la 'khor lo khar
bcug
khyim
dang
du bzhag
wang
nas
bza'
bzlas
ba
pa
dug
la
rnam snying
dang
bya
zhag bdun ba gsungs sogs
lag
srin
ste
btung I
gyis
'chi'o
pa
gshin
pa'i
de
rdzas
gi
ba
kyis
15
khrag
la
ni
skad cig II de nas rje'i
10
la
I seng ldeng bris to gis I la bsro dang bcas gi me zhing gang bya ba'i ming par I [138v] de skad cig bzlas du na gis rlung gi shugs bzhin 11 'gugs 'gyur de nas sngags par ro pas smyo bar bya bar I sha chen dang 'dod bu blangs la na dha du ra' i 'bras Than cig tu shing srin gyis zos pa'i phye ma dang bsres gi
5
11 sbyin no sngags 'gyur gis smyo bar gzhan
sngags bris
kyis snang mdzad gzugs 'khor khar lo bcug nas pha'i
par
to
dur
yang khrod
rab
nags
su
kyang zhing
tu
kyi
I mar me chen brnyan byas la song
la
ras po I la
25
sbyor dang deli ro
1A la---sngags. 2S dang. 3 bzhag omits P. omits : gzhag 6 la : nas A. 7P 9A to before adds sngags sngags. omits ba---rnams. 10 pho : po PU; mo' i: mil i U. 13 pos : po DU. 16 na yang R. 19 A adds la : na A. 17 dgug : 'gug 20 A omits du. 21 'gugs after gang. P; smyo bar : 'gug : bya bar. smyos par S, myos par R; A omits 24 SRA omit ni; la ni. DU omit 27 P adds su after 29 kyis sngags. : kyi SRP. 30 pha'i RDPU; nags : pa'i : gnas SRDU, P illegible.
ZaLt
20
30
bsregs
la
rnam par nas mtshon rnon pos gtubs I la bas 'byor brtsegs rnam par sbyor pa'i rnal pa gnas I bsregs lus bltas kyis byugs kha lhor te snang mdzad nas 11 ba 'chi'o de du de nas dbral ba'i rab tu sbyor na myur 'byung 'ug pa'i ba ni bya rog dang rus na de pa blangs pa'i
me
bya'i ming dang lhan I bcu la i tu cig yi ge pal gcig pu gnas su I I bzlas de cig dang bcas gang gi ming par shing gnas te 11 de nas gshin rje'i la gcig drud na 'bral bar 'gyur ro 'dab ma la bud med dang skyes pa'i 'khor lo gro ga'i ming I bcug dang bris par nas gang ming sbal pa'i gsus gi nas I deli bcas pa them pal i' tu og sbas na yan lag mtshon 11 'gyur de 'bugs bu rab tu ro nas par gyis mo rengs pa'i la
gnyis
ba
sbyor la
lcags
sogs
'di pas
kyi
la
bris
-gang lo bcug 'khor bas
sbyor
che
ge bcu 'di yi
ces yi [139r]
mas bsgrub sngags bris
bsregs
ro
rkang
nas
pa'i
brtsigs
tshad
gyi
dur
sngags
rje'i
gshin
tsam
mtho
tsher
g. yon
pa
bu
khrod sol I la
pa'i las
kyi bas
deli
ras gzugs
rengs la
la
10
dug
brnyan
15
khar
snying I ma he'i la
pas mnan bar rengs par
mo myur bzlas sngags na
ge mo'i
5
'gyur
par
'gyur
yang
smra
cig 11 ro
bar
mi
20
bdag nyid can gyis rmongs pa'i 11 ltung dkon mchog gsum byed ngo par I bla la gnod par byed pa dang ma la brnyas par byed pa I sngags I dam tshig ba dang bral dang bral ba dang dang I sngags 'phya bar byed pa dang sems dang rgyud la dang
25
bya'o
can
rnams
11 gal te sngags bar nges na dmyal
la
'tshe
ba
'di
ni
gzhan
su
pa
rnams
la
phan
rjes gdungs pa'i sems kyis snying 11 gal la byas bar bya'o te gzhan 11 'gro'o ba chen por tsha
pa'i
phyir
sngags
pas
tu sbyor gnod pa rab nyams nas na dam tshig
4 de myur du : deli SRP; rab tu mod la A; dbral :' bral DA. ba : cho ga A. 5 na : pa S, la D. 8 cig sbyor : gcig la de nas; A. 9A 11 SRDP. SP9 rje'i omits : rje nas : na la 12 pa :aP. 13 'bugs 15 14 'di A. A. ro : gtub : ni 17 16 brtsigs A. A la kha byas te : te ro. : gtsigs par 18 myur he'i. P. 20 'di yi : adds gdong gi after : khyur A. 22 'di'i RDPUA; la yang R. 21 can gyis : la'ang : kyis byed SR. 23 gnod par par na : ni : gnod pa SR; brnyas dang. byed ba A. 24-5 dang brat SDA omit : brnyas sngags 28 26 'tshe S. DP. 27 pa : pa'i A; sbyor : 'tsho : sbyar bar : ba RDU, ba rab tu A.
225
ngas
rgyud
slob
dpon
theg
pa
gzhan la
chen
'ang
du
1
de
bshad
ý dang byed smod 1 dang skur pa
ni po
1
la
sngags rgyud rab sbyor ye shes 'byed 'phya bar pa'i mi gang dag 'bad la gsad par bya 11 de ni yang rnal
g. yo
na gnas nas 'byor snying rung de bzhin
phyir
ldog
11
bya
rje med pa yis 11 byas rung na ni 11 las de ni
la
gzhan de la
bar
5
par
'byung
ni
bar
10
'gyur
sems can mtho btsam phyir phyir 11 'di la'o 'byor pa ni rnal ci
'di byed grub
dpal
'jam
la
chen pa'i
po'i rtog
'jam rnal
pa
ste
pa'i
dpal
rdo
rje
las rgyud 11 11
las
thams
mchog
'byor
gyi
gnyis
pa'o
(
'jigs cad
las kyang du---de gsungs pa 1 ngas : nges DP, : omits; bsad .A 6 A; la dag 5 A. : A. gsad : pas A. 3 po : por : ni btsam tho P; 12 A. bzlog : S. 11 ldog mtho : sem sems : ba bya 'jam 15 bstam DU. brtsam P. tho mchog : zhes pa'i las 16 P dpal before A omits rdo. DU, A omits; omits before thams.
?a. 6
15
[iii.
3:
Rtog
btu
sngags
ba bstan
de nas
lta ba'i go rims ji I to gsungs rab tu gtsang gnas la sngags btu bar bya ltar
ji
drug
dang
pa'i
Inga
pa yi
ni
Inga
drug
pa yi
ni
gnyis
dbyangs
yig
yang
ni
bdun
dbyangs
pa yi
pa yi yang dbyangs bcu yig Inga pa yi yang dbyangs bcu yig drug
pa yi
Inga
dang
bzhi
gcig
pa yi
bcu
gsum
drug
pa pis
pa yi
dbyangs gsum
ni
yig
pa yi
dang
bzhi
pa yi
de
pa yi
bcu
la
rlung
ni gi
pa
11
15
11
20
11
la
idan
pa
11 ýI
sbyin
yang
Inga
mnan
idan
pa
la
pa
11
11
la
dang
pa
Inga
idan
25
pa
11
dang
pa
de nas gsum
gsum
de nas rlung gi drug pa yi yang bzhi
idan
dang
pa
11
mnyam mnan pa 11 la gnyis pa
Inga
ni
pa dang
sa bon
10
pa
11
la
po dang
gsum
ni sa bon
rlung gi dbyangs yig
pa
gcig
gis
ni
pas
idan
pa dang
gsum Inga pa
rlung gi [139v] pa yi
sngags
tu
la
gnyis
gsum
ni
yang bcu
ni
su
ba rab
po dang
pa
gsum
bzhi
yul
btu
pa dang
yig
yang
sngags khams
5
pa dang idan 11 la gsum pa
ni
gas
ste
gnyis
pa yi
gnyis
cho ba'i
pa]
sbyin yang dag
pa sa bon
dang
gsum
pa
sa bon
idan
II
11
dang
30
sbyin po dang 11
dang ni
11
5 4 A. khams btu S. 3A : gnas yul : gtu go rims; omits A A. 8 ni bya ste : bya'o : yang A. 12 pa : par DU. 16-29 'gyur dang 18 drug SPU'add po gnyis pa'i unavailable. dang a ter 2s : po dang. : gi S; mnan : gnan P. 24 ni la 33 A. A. 27 31 SDU. S. : nas : yang : ni gi gis yang
%T7
dbyangs bzhi
yig bcu gsum pa dang 11 inga la pa yi ni pa
dbyangs de nas riung
dang
ldan
me yi sa bon sbyin gi sa bon de bzhin
11
yig
de nas dbyangs
yi
gsum
pa
tha
ge
ldan
11
pa
5
no I
ma sbyin
pa dang ldan ý bon de bzhin riung gi sa mchog 11 drug dang dang pa yi ni po 11 de nas yi ge tha ma sbyin bcu
yig
gcig
dang
idan
dbyangs
yig
bcu
yang
riung
gi sa bon dang ni dang po dang 'gyur idan par bya
ni
pa yi
gnyis de ni
gnyis
gcig
pa
inga
bzhi
11
la
15
pa yi ni pa dbyangs gsum pa dang idan yig 11 de nas me yi sa bon la dbyangs Inga
yig
pa yi
de nas dang
mchog gi lnga pa yi gsum
gi
sa bon sbyin
20
rnam par snang mdzad sbyin dbang phyug dang sbyar ba
pa yi
ni ni
gnyis dang
byed
chen
po
dang
pa
11
po ni brjod
mkhas pas lan gnyis 'jam dpal 'di ni zhes 'jigs
pa
gnyis pa idan pa dang 11 inga dang ni pa
riung
por
bya
rgyud
bya
par
bdun
pa yi
'byung ni
bar
'khor
bzhi
'gyur
mi pa
la
25
11
ba'i
lo
te ma he gdong can rtsa sngags 'bum bzlas las kun byed pa yis 'di kyi rgyal ni sngags po ste ma byung
10
ro
11
4 me : mi U. 14 A corrupt. 17 la : dang SDPUA. 18 SDPU dbyangs---dang. 21 dang por omit : thogs mar A. 22 A adds du sa bon stod 11.25 ba steng A omits pas brgyan after lan; A adds su after 26 A adds dpal ldan gnyis. after ni; dpal---ba'i A. 28 he : he'i : pa'i mchog A. 27 po : po'i A. 29 pa yis : pas ni A.
Zz8
30
dbyangs
yig
pa dang
bzhi
idan
pa
11 bon 'og tu me yi sa sbyin de nas mnga' bdag bcu drug mtha' bdun pa yi ni gnyis pa la 11 dbyangs
yig
dbyangs
yig
bzhi
dang
11
idan
pa zhing 11 dang la gsum pa yi ni po 11 'og tu me yi sa bon gdags [140r] bdag bcu drug mtha' mnga' ma ste 11 drug pa yi ni bzhi la pa
gsum pa dang idan pa dang po yi yang dang po dang 11 dbyangs yig bdun pa dang ldan pa 11 tog tu me yi sa bon sbyin 11 dang la pa yi ni po dbyangs yig gnyis pa dang ldan bzhi pa yi ni lnga pa ni
5
10
bzhi
pa
brjod mkhas pa yis ni Ian gnyis dang por rnam par snang mdzad sbyin brgyad pa'i sa bon la ya tshogs drug pa dang idan dbyangs la yig spyi
bo
ru
ni
thig
les
inga
pa yi
ni
gnyis dang
pa dang 11 po'o
gsum pa yi ni 'di ni sngags gdong ma he'i thams cad las las
kyi
sum drug
'bum
lnga
kyi
bzlas
pa yi pa yi
ni
rgyal
su
grags
na las dang po
yang
20
brgyan
po ste ba yis can sbyor 11 byed ni pa'o
sngags
15
lnga
pa kun dang
pa
la
ste
25 11
byed () 11
2A adds 'og tu before 'og tu before 5 me; A omits sbyin. : pa A. 7 'og---bon zhing : me yi sa bon 'og tu A; me yi : me'i SUA. 9R omits pa. 10 pa : pa'o A. 11 yang : ni A; dang : la A. 12 bdun : gsum A; pa : te A. 15 ldan pa : ldan pal o A. 16 inga : snga U. 17 yis : yi PU. 18 dang por : thog mar A; por : po S. 19 ya tshogs brgyad pa'i : bdun gyi A. 21 brgyan sde tshan S. 23 dang : : rgyan dbang S. 25 yis : yin RDU. 27 su grags : pa grogs P. 28 sum : gsum A. 30 la : inga S.
ZZg
30
dbyangs
gnyis pa dang ldan 11 dang ni po ste du gzhag pa glad
yig
bzhi
pa yi de yi Inga dang po yi
dang
por
spyi inga
bo
dang
ni
po
pa
dang
5
rnam par snang mdzad sbyin brgyad ya tshogs pa'i sa bon la dbyangs drug la yig pa dang ldan
gsum 'di
thig
pa yi
ni
gnyis dang
pa
dang
po'o
11
gdong
can
pa yi ni
ci
yang
chen pa'i
re
gsum
ni po'i le'u
gyi
ba
rung btu
sngags
10
gyi
11
sngags su rab tu grags 11 'bum bzlas na
po'i rten
'di
ni
ma he
ge re
'jig
brgyan
ni
snying yi
les
ru
ba'i
'jam
rnal ste
thams
cho
dpal
las
gang
cad
byed
dus
ga'i
zhes 'byor
gsum
ni
pa'o
bya gyi
(ý
'dir
ba
rgyud 11 11
15 mchod
11 dpal las
par
rdo sngags
11
bya'o
'jigs
rje btu
ba
byed bstan
brten 1 ldan A. 2 pa---ste : sbyar : pa' i inga par pas [? ] bya A. 3 de---gzhag dang po ' og tu A; bi : bzhi ra 6-8 5 dang por SPA. A. : bzhag gzhag : thog ya--mar 11 [na dran de brgyan bzhin R] : pa mthar phyin stong no 1ha yis : pa yi A. 13 pa'i mnyam mnan pa SRA. 11 can gyi A; par na : pas A. 17 dus : skabs : pa DP. 19 zhes bya ba 'byor 20-1 ba bstan : mchog A. 20 A omits rnal gyi. pa'i le'u : ba'i rtog pa A; ba bstan pa'i rtog pa DU.
z3o
20
[iv.
4:
Rtog
de
rdo nas de I bshad du
'jigs
rje
byed
du chos sngon dmigs bas 11 lhar
'gro
rang
bzhin
cad dkyil
[140v]
dag
gyis bdag
thams par
po'i
I
deli
du
steng su gyur
gzugs
nu'i las
pa'i
bzhugs
dhih'i
dang
bskul
to
la
dpag
tshad
par to dog bya
par
stong
pa rnams
mo dang
1ha rig pa'i 11 yang 'ongs
bsam
'phros
zer
nas
11 de nas yang mo sogs pa de rnams gcig du
dag
byas
ý nam
nas
bya'o
khro
bcu na pas phyogs dang byang chub sems bo
la
sogs
dkyil nyi ma'i 'jam dpal dang
'khor
tu
pa
shin
la
de bzhin I nyi
gyur
II
nag
s to dang byang
rdo chub
Inga
zer
rje
de
sems
las dpa'
dang
ldan
pa
rnam
par
gshegs dkyil
dmigs
phra mo' i rnam pa sangs dang khro bo dang rig pa'i
pas 11
par rgyas 1ha
3 bsgrub A; 3-5 yang---ste : sgrub : chos thams cad bdag du song dag par bas lha'i dmigs med pa sngon pa yang du; mngon : sngon bshad A. 4 SDU omit par bya ste sngon 6 sngags SRD. 5 por A; : po A; A omits : bsngags reig. 8 bdag kyi R. : par bya' o A. 7P pas : pa : omits cad; der bsam par; P. 9 pa : par A. 12 A omits par : deli khar. 13 bsam ste to A. 14-5 na bzhugs : snying : bsgoms A corrupt. 16 pa : pa'i DP. 17 bzhugs : zhugs AU. 18 nas ßas bar A. 21 gsal yang : bsam par A. 22 po'i : po UA. 23 S omits idan A omits 24 par par; ste. : pa A. 26 po'i A. : po UA. 27 pa : pa'i
23\
15
bzhugs
nas ma'i 'od 'bar ba'i rnam zer khyab bar bya'o par gsal
brgyar phrag hum mdog nag
'od
10
tu
du 'od dang yang Inga steng po'i zer I ldan bsam 'od zer gyi hum de las rnam par par ste 11 'phros du yang zhugs pas sngon du gsungs pa bzhin ge de las yi rdo rje chen po rnam par gdengs pa kha po'i
5
rnam
gshegs
bsam
'khor
deli
brjod
dag par pa yang bdag med pa mngon dang por re shig ý thams pas chos
'jam dpal pa las gzhon 11 der a'i bsam par bya'o rnam pa dkyil 'khor bsam ste 11 nyi ma'i
par
de bzhin
pa'i
dpa'
pa
cad la bya ste bor
ngo las
grub pa'i nyi ma'i 'khor de las 'od dkyil
par
bsgrub
sngags
pa'i
med
kyi
mkha'i dkyil du yam gi grub rnam pa rlung pa'i gi 11 du bsam deli ba'i du dang rnam pa mdog mo steng dbyangs las gyur dkyil 'khor dmigs pa'i yig z1a ba'i
'khor
to
sgom pa]
20
25
gong bu ltar gang ba nyi ma la gnas 11 bsam bya'o de sangs rgyas la sogs pa par pa rnam par rnams kyis ni sems can yongs su smin par btul nas byang 11 la bkod de tu chub rab yang de nyid lhan cig tu bsdus til
mos nam mkha'
nas
rdo
rdo
rje'i
rje'i
gdong 'jigs
can
gtsigs
pa khro
pa'i
ma dang sgrogs za ba
gzugs de gzugs 'jig
byed
gyi
pa'i
brnyan nyid dus
la
bsam
tu
rab zhugs par I dgu zhal pa ma he'i I 'bar kyi ltar ba me
11 mo [141r]
rje rdo II zhal
chen po khams gsum za bar nus pa I ha ha zhes ljags 'dril ba I rnam par gtsigs I 'jigs khro 'gram gnyer pa gnyer gyi nas smin
spyan 'jig pa chen I khrag dang pa mi'i I 'jig dang 'jig rten
po'i tshil
10
dus
ltar khro bas sgra dang I zhag dang rkang 'das pa'i iha la las
rten 11 la byed brgya byin dang tshangs sogs pa sdigs mdzub pa 'jug dang gnod pa dang dbang phyug chen po dang khyab II ba la thod pa gtsigs sogs pa za sbyin rtse mo pa'i 'jig thod pas thod byas pa I 'jigs su rung ba'i pa chen I 'phyang thod pa'i ces sgra phat sgrogs po can shing I I 'phrul brgyan bcu drug rgyan gyi gyis pa zhabs pa bu'i
gcer brkyang
pa
'jigs sum rlon he'i
pa
gzugs ma gyen mtshan I gsus I ba pa che skra
chen
rtsa 'dzin pa
cu
gdong
por bzhi
can
pa
du
'greng gyen
byed
pa phem ces sgra I dang ldan glang pa I dpal 'jigs rdo rje
rnam
par
bsam
par
bya
ste
ba
du
I
pa I phyag
pa che' i pags
I de
15
20
g. yon
brdzes
sgrogs po byed
I
chen ltar
po
pa I ma
shin
2A 1 mkha' ba. : mkha' i dbus A; P omits adds nas after 4 de : do SR; A adds de before de. 3A yang; omits ni. dang 6A 7 A. brnyan : gdong : gzugs. adds after nyid DU. 9 gtsigs SRA; 'jig PU; ba : ba'i pa : : 'jigs gzugs SDPA. 11-12 : na A. 11 'jig : 'jigs pa S. 10 nas cig D, khro---pa A; bas : pa'i : drag pa SR. 11 'khro : 'phro dang. 15-6 ba U. 12 sgrogs P. 13 U omits gnod--: grogs 'og tu ba : gzhon nu rnams kha sbub tu byas nas zhabs kyi I 17 A. 'jigs byas ba'i thod thod pa su rung pas mnan pa 'jig---byas 18 phat A omits : phem zhes A, phed ces pa. T; SRA omit R, A cing ces : sgrog sgra; shing sgrogs 19 A omits 20 gyen : omits. : gyed PU; 'greng gyi rgyan. dgreng P. 21 brkyang P. 22 A; brdzes : rdzes : brkyangs A; sgrogs A. phem : phed P, phat : sgrog
1-'32
5
25
tu
bsam
ba
la
bsgom
brtan
pa
tu
shin
bya
par
na mtshon
rtse
byas
par
I
te
pa na rdo rje na chu gri I bdun pa na mdung thung sta re pa na tvam rje
ga I bcu
I bcu
kyu
I bcu
gnyis
bzhi
thod
na
kyi
nyid
sbyor
pa
pa
'khor
na
rdo
na
I drug pa
rtse gcig I brgyad pa na mda'
dbyig
pa na
te'u'o
( bcu
to lo ba
tho
rje
I bcu drug
gri [141v]
kho
tu
mnyam par sngags pas rtag gzhag pa'i I I dang ste gug gnyis g. yas po na gri I I bzhi shing gcig pa gsum pa na gtun
I lnga
lcags
de
I)g.
Inga
pa
pa na I dgu
pa na
kha rdo
ý bcu
gsum
pa
ý bco
Inga
pa na
na
I
drug na zhags pa pa I I brgyad dgu dril bu pa na rgyu ma pa na gzhu I I dur bcu khrod kyi lag bcu gcig pa na pa ras pa na I bu la btsugs bcu gnyis skyes gsal shing pa pa na bzhi
pa na I bdun
rkang
pa
pa
ý bcu gsum pa na thod tshal thab ý bco inga pa na 'phan rtse mdzub ba'i dur khrod gis 'phyar na rlung kyis g. yas 1 bzhi
glang pa'i
I
I
bu
na pa na me
dpal
'jigs
pa ma he'i
byed rnam
chen
Inga
20
gsum pas glang drug
pa
shin
dang
po'i tu
khros
po'i pa
khyi
I
zhal can
ni I rwa
rab
tu
g. yas
gnag kyi
1 par RA. : pos A; te :S : bzhag omits ste RDP. 2 gzhag 4 5 3D omits A. A. gri : rdo : rje mtshon mdung na; phri 7 dbyig drug thung. : dbyug A; to omits pa : drug A. 6A 13 S, A; SRP RDPU. 10 pal i: : tho gyi omit na. pa yi S. 16 pas : pa na A. 18 rgyu : sgyu S. 15 btsugs : gtsugs 'phyar kyis. 20 pa'i A. SRDPU. 19 R omits : phyar : kyi 22 wa : lce spyang A. 23 la zhon : mnan A. 25 A omits po; dag : rnams P. 27 A SRP. 26 A omits : skyegs skegs zhabs; dang po'i; before 'jigs; A omits adds rdo rje gnag : nag 28 khros A; kyi DPT : trod S; rwa : rwa'i : su A.
23'3
15
bzhi pas sdigs ý bcu drug pa gsum pa kyi ras phyag gnyis 11 'dzin pa pa'o zhabs
pas rnga mo pas I brgyad I dag la bdun pas wa zhabs g. yas pas 'di ý dang bya zhabs g. yon pa'i pos rgod gnyis zhon pa'o I ý 'ug inga bya bzhi tsho pa gsum pas rog pas pas ne ý I drug khyung bdun khra skegs pas chen po pas ri pas I 'di dag mnan pa'o bzhad brgyad pas zhabs g. yon pas pas pas lug
10
bcu
lpags pa rlon po che'i dang pos mi I gnyis pas ma he bong
5
ral
dang po na yon pa'i I gsum pa na phub I
pa na cang I pa na mgo bo pa gnyis I
gcig
pa
25
zhal pa II pa
gsum ser
dang
pa ste
po
po
sngon
po
I mnga'
bdag
gi
rwa dud
zhal gsum g. yon par kha I gsum pa nag po tu bsam par bya'o rab
zhal
11 gnyis
pa
I gsum
dmar
po tu khros pa I gnyis po
gsum shin zhal I dang po dkar la I khros rab tu pa gtsigs II rwa gnyis kyi bar du
pa'i dbus
dmar po rab tu 'jigs 'dzag pa pa zhal nas khrag du 'Jam dpal bsam par bya' oýI steng gyi zhal cung zad brgyan ser ba yud tsam khro bo byis pa'i rgyan gyis pa I bor inga dang ldan bsams te spyi ral pa pa rnam par I 'di bsgom ltar thams zhal rnams cad spyan gsum par ste
kyi
zhal
bdag
nyid
dpal
rdo
nyid
bsgoms yin par 'byor pas de nas phyi pal i dus su rang gi
rnal bzlas
dgod
sbyor
te
bya'o par
la
gnas 'jigs
tu khrod
mtshan
gcig
I
deli
11 'bar
pa'i
sngags
byed
las
gnas bzla
sngags
snying du rang phyi
[142r]
gdong
khar gi nas
de
can la
gnas pa'i I bya ste
bar
I nyi sngags
nyid de bdag
mal i kyi
ma yengs
pa'i
dkyil yi
15 ge
yid
lnga
me che
20
bya
med 11
25
11
bya
zhing rnams bza'
za
rnal
1
pa yis
kun
bsgrub
mo rgyu
so
I
10
11
bya'o
ba'i
nas
steng ba dang
las
mar
dmigs
chen po ma he'i I dpa' bo'i nas
bsgom
yang
tu
byed
gnas la bdud rtsi
tu rtag de yis bsgrub gzhan
rtse
'jigs
rje
par bzlas
kyis
tu
rtag
bsams
'khor
rtag dur
5
gzhan zhing 'byor
pas
ýý
khros pa. 3 rwa 1 gsum pa : gsum la P. 2A adds po after I du la dang po; A adds dang A; A A; omits rwa'i par : 4A dang dkar 3-4 A after omits pa. po. gnyis adds after U; 6 kyis kha; A omits gsum pa. 5A omits kyi tu. : rab ' dzag par A. 8 yud : yid 'dzag pä SUA; bo byis : ba byas S; byis gzhon nu' i A. 9 ldan pa : ldan par pal i: DP; bsams : bsam U. 10 RA omit rnams; bsgom : sgom to SP. 11 A omits dpal 11-1id A. 12 po : tu. rtag : ltar PA; b ag : dag R. 13 A adds shin tu mnyam par bzhag po'i dpa' bo'i. 14 A omits de nas. 16 A omits bsams pas before 16-7 yi ge dgod par bya'o te. : rnam pa bsams to A. 18 before SRDPU add ba par : pa SRUA. 20 A adds 'di sbyor; 'di A omits 23 bdud : btud S. 24 de after sbyor; pa'i. [yi] bsgrub 'di yis : grub A; med : min A. 25 za : bza' A. 2aLt
sum 'bum rtsa ba'i sngags bzlas bya 11 'di zlos pa yi sngags pa yis thams cad las ni byed par 'gyur 'di chen
ni po'i
'jam
dpal rgyud
'jam las
pa'i sgom
mchog rtog
pa'i
dpal pa
rdo ste
'jigs byed rje I bzhi 11 pa'o
II
I sum : gsum A. 2 zlos SP; yis R. : bzlos : yi DPA, kyis 5A omits 'jam dpa'i; 'jam dpa'i mchog : zhes bya ba DU. 6A adds rnal 'byor gyi after po'i; sgom : bsgom U.
235
5
[v.
5:
Rtog
de nas
bris
dpal tu
ga rab
sku'i
'jigs
cho gal
byed
gsungs
bstan
chen pos I dpa' bo'i
pa
bris
pa'i
ras
sam
I ro
sku'i
la
cho
bkab
pa'i
I sam me tog
I bu skyes pa'i ras can gyi ras sam ras sam I de ma rnyed na ras gang yang rung ba la I ri mo mkhan bzang po rnam rtog med pa mi khro ba I gtsang ba I mkhas I yid
pa
sred
I dad
pa gzhungs pa dang bral
de lta
ba
pa 'di
dang
ldan
ltar
yon
pa tan
I brtse dang
ba
ldan
can pa'o
ri mo mkhan gyi lag pas dpa' bo'i ras la 11 gal to dngos grub 'dod pas dpa' bo'i bri bar bya'o yon I 11 de la la ba'i cho ga ni gsang sbyin no gnas su gnas shin dang
tu
bu'i
mnyam par
sgrub
pa
bar
mi mthong sum cu rtsa
g. yon par byed pa'i ka bri thang g. yas 1 ser
su
zhal
pas ba mthong
pos
bri
bar
bzhi
[142v]
po
gzhag
pa
rnam
pa
bar
bya'o
tu
bar
las
bya
'jig
ste rten
I ri
gzhan
pa
pa
khros
I
pa can
'jigs
mtshan zhal sngon
ste bri
pa po shin I I dud dang dang kha nag po bar bya'o tu dmar po bri rab
khro
bar
pa
chen
ma gyen dang po po
dang
bya'o 11 de
po'o 11 deli
gyis
bo
bri
po yang du 'greng
'jigs
I
rwa'i
ma he I dmar
11 g. yon kyi gnyis
du steng bar bya'o
zhal
ser
po
po
dang
du
dkar
20
dbus
'jam
su dpal
11 phyag I gtun dang
[ba] bshad A; A; 3 bstan A. 4 gsungs : : gsungs : ro zhi ba'i bkab pa'i A. 5A ras : bka' adds rab tu 'dzag pa'i 6A before bu; before sam skyes :A adds gzhan corrupt. 6-7 ri---po dngos ba. A : 'dir gang; adds blangs after A adds pa after pa kun gyi mos pa A. 7A rnam; adds par de lta bu'i 8A 9 10 A. rtog. : omits pa after pa'o yid. dpa'---la. A; A tu A; mkhan gyi : shin pa'i omits : mkhas 13 gzhag PA. 14 las : bzhag : la R. 17 brkyang : rkyang A. 18 ba'i P, brkyangs : bar SRP, ba'i rnam pa can gyi A. 19 he : he'i 23 po : ba SRD, pa U; A. 20 A omits pa. bya' o: bya A. 25 par : pa na rdo r je A. 27 kyu : skyu RDP. 28 dbyig : dbyug A. 136
15
ba'i
cung zad ( dang rtse gcig pa gug g. yas par gri mtshon ý dang dang dang rje rtse pa rdo gcig chu gri shing I ý dang kyu dang lcags dang dang re mdung mda' sta I rdo lo dang dbyig kha twam ga dang I 'khor to dang gyi
10
mo mkhan
bya ste I zhabs bcu drug pa I phyag 11 zhal dgu pa I gcer bu kha dog nag
brkyang
gsum
bri
5
25
I I I dang dang ba dang tho rje rdo rje ral gri cang fl phyag g. yon pa na thod pa dang I mgo bo dang I te'u'o I I ý I dang dang dang dang rkang pa phub gzhu zhags pa I I dang dril dang dang bu lag dur khrod kyi rgyu ma pa ras
I skyes
I. dang gsal gis shing phug pa me thab I sdigs I dang dang 'phan thod tshal rtse mdzub I II dang bskyod rlung gis pa pa'i ras so phyag lpags kyis po che'i pa rlon glang pa 'dzin pa bri'o
dang
dang gsum
gnyis II zhabs
g. yas
bu
pas
mi
ý ma he
dang
ý glang
dang
5
I
dang
bu dang I rnga mo dang I khyi dang ý lug dang I wa 11 ý bya dang 'ug pa dang rgod rnams so zhabs g. yon pas I I dang khra dang bya rog dang bya chen dang tso ne ý 11 dang bzhad 'di lta bur 'dug pa'i rnams so ri skegs 11 bri 'jigs byed bar bya'o log tu deli chen po rdo rje bong
dur
khrod
chen
po
I
yang
bri
dang
I
bar
bya'o
11
'jigs
pa chen po I ro langs
srin po zhing skyong pa pa dang bu mdung rtser dang I ldan btsugs pa skyes pa'i gzugs der 11 dha'i bya'o du dag gi steng bar gro shing n. ya mthong II 'phyang ba bri bar bya'o bu bu bsregs skyes skyes I 1 bri bu bri bzhin phug pa'i skyes yang mdung gis yang I dang dang bya rgod bya dang khyi bya sna tshogs rog
byed
dang rnams tu lta
lce
spyang [143x] kyang ba
gcer
dang
bu
bri skra
I ha ste bshig
ha
'byin
I bcom pa
pa ldan
I phyag
bri
I
'das
sgrub la rtse
rgya
lngas
pa
po
gcig brgyan
10 A. btsugs P, la A; S. 5 gis pa phug pa : phub ma : gi SRP; 12 P. tsho 11 ice A. tso : : rnam rnams spyang wa : SP. 13 rnams A. 13 skegs : rnam P. bya : khyung : skyegs bya'o bar R; 15 A. : 14 'og : po'ang po yang rol : phyi A; dang 16 byed A. A; : gnod sbyin pa'i pa po : por ste dang 17 S. A; : rtse rtser : pa pa : skyong pa skyong bya'o bar de 18 der SR. S; SRDP; btsugs : mthong : gtsugs A A; dha' i: bya tali A; bstan rgya gro n. ya gro par : bstan bya' 19 bri bar du dag A. par o: : nas gi; omits 20 A bsreg PU. R. bar bya S; bsregs bya A, bri : sregs bzhin; bzhin; DPA : phub pa phug---bu add pa after omits SRDPU bu'ang 21 A tshogs; R. A; bu yang after adds pa : dag dang U, dang. 22 bya spyang : spyang spyang rgod omit brgyan 24 bshig PUA; S; A. 23 gcig : rgyan : gshig : cig S.
237
10
15
20
I cang
pa I thod
te'u
pas bri 'jug pa tu legs par
du
dung
dang
I thod
bor brgyan spyi I 'di ni gsang I la gzhag sha
chen
gyi
'phreng
I 'dzin kha dang twam ga pa I dur khrod dgod cing pa ba'i chen
bas
bris gyi
bzlas
sku spos
ste dbul
pa
bya
gnas ý deli
pa der gcig mdun
sngags pa sku bsrung
5
mnyam par gzhag pas dus gsum du 'bad pas bris I II gzhan gang gi mdun ngo gzhan gang yang mi gzhag go du yang mi dgram mo 11 klog pa dang btung ba dang bza' ba I bza'o dang I-ston tu mtshan mo gal mo ni sha chen rtag te mchog gi dngos grub 'dod na dus bris dang khrag sku'i spos gi mdzad 'di
ni
po rnal ste lnga
'jam 'byor pa'o
dpal
'jam
gyi 11
pa'i
rgyud 11
gsum du rnam par mdun du dbul lo
snang 11
10
byed chen 'jigs mchog rdo rje las bris rtog pa sku'i cho ga'i 15
4 A. bri'o 3 bri A. dgod S; : 2 brgyan : rgod : rgyan 6 ba bas P. 5 P; SRPA. bzhag gzhag : gyi : gyis : gzhag du 7A S. la bsrung 'bad bzhag R; RPU; adds : srung pas : du'ang 8 du R; S. bzhag : yang gzhan gang; gzhag : after 9 A. ba bzab bza' klag ldag A; S, mo RP, klog pa : : glag ba bya DU, 'jam 13 SDPU. mchog : zhes pa'i mchog : ma dpal A. 14 po : po'i A. " 23S
[vi. de
6:
Rtog
sbyin
nas
sngon pa'i
yin rnam
la
to
i
bltas
cad
mtshan
thab
ni
11 yang
las
gtum po'i de nyid
dang 'ug rog pa 'bras dang phub dang
kyis
dur
11 yang la sbar
gang
gi
khrod
ming
rdo rje de nas bskrad
sreg gi na sbyin 'byor lha'i rnal la
las
na der mi'i bong bu'i
na
par
gzhag
gang the
phyogs
gi
tshom
las
5
la
'di
rnams rus pa dang dang sbangs ni
la ming
1 kha
Thor
dang
bcas
med par tu
gcig
dang ma he dang
bya
rma dang
bcas
par
me la sregs na khrod kyi la shing gnas
to
dang rta'i
kyi
na dur du khyim
'dzin
dben
pas
gnas
10
de
zhag [143v] la
15
der du gsungs nas sngon pa'i 1 la bya ba sbyin me sreg ste sbyor 'grub bo 11 de nas dbral 'dod bar na
bya
tu
pa'i 11 de
pa
sngags
ltar
ji
byas
gsum
gru
kyis
rdzas
cig
gsungs cad bya'o
'dod par dang mdzad
'chi'o
gyis
shig
phyed
1 shin tu mnyam pal i me la ro bsregs brgyad bsregs rtsa na
brgya
gsum
re
bas
to
par
por
ga
gsungs
tsher ma dang skra dang sen mo dang de tsha ba'i mar khus sbrus la ma he'i zhal
sbangs
sbyor
gyi
cho gal
cho
du
gong
snang
dag thams
kyi
kyi
1 dang
ste
su phyin
par
khyi'
des
pa
las
gi
las
gi
las thams pa yis 11 to gsad gal no
gnas
me
sreg
sreg
rim
gyi gnas byas
kun
sbyin
gong
gi
yi des
sbrul sha
dang dang
skra 1 lhan
ge bcu pa'i sngags 'oral 'gyur bar ro
gtum rdzas
po'i de
pa lta bu yang nyi ma bdun gyis par 'dod na bya rog gi sha dang
tu me rab bsregs na
'bral lo 11 1 rnga mo'i
3 sreg RDPUA; gsungs U; : bsreg : gsum P. 4 shig : zhig 4-5 dben pal i gnas D. : pas pa : gnas S, pha' i gnas R, RPA. 6 byas te : bya ste A; pha'i : bsreg nags A. 5 sreg 'byor ba A. 7 pa yis rnal : sbyor : pas RDUA; la : las R. 8 no : te A; gsad 10 A omits S. 9A : bsad omits par. khyi'i 11 A omits ba'i. 12 gzhag A. tsha sbangs. : bzhag 13 bltas P; bsregs S; gang : ltas : bsreg : gong D. 14 A; A omits 15 gsum : bdun the---par. par brgya : pa brgya A. 16 gru : grwa gug R; nas : la A; der : de ru A. 17 SRDPA; bya ste A. 18 A adds ni after sreg : bsreg : bya'o las; dbral PA. 19 rma bya A; A : 'bral : rma bya'i sgro 20 A omits dang after adds gyi shun pa after sbrul. sha. =cig U. 21-2 22 sregs : gcig : pa A. : par---kyis bsregs SRUA; des R. 25 bu : de dang A. 24 sbar : sbyar R. yang : bu'ang
Z3q
20
25
rtug
dang
pa
rlung
dkyil
gi tu
me rab kha lho
lhan 'khor
phyogs
gyi I
la
sbar
tu
cig
su
dbus bu
gcer
bltas
dang
chang
I dur
su skra
dag
khrod
bshig
I gshin
te
yang
kyi
pa la
shing
bsgyur
par
rje'i
ldan
par
nas
kyis
sngags
I
che
ge mo' i ming dang bcas par lag pa g. yon pas sbyin sreg 11 byas las du de nas stong na skrod pa gzhan ma yin no I ' dod ba bla dang yung ba dang ldong rengs par na ros dang gi wang dang bcas pas dkyil 'khor gru bzhi pa byas la
kha
byang
du
bltas I nas
ba
las
te
kyi
su 'brang bcas par
rjes dang
ba'i
dmigs gang gi ming sbyin I 11 byas de bdun 'gyur sreg na nyi ma gyis rengs par ro I de nas grong bskrad ' dod la me par na nim ba' i shing I la khyi'i tu rab sbar sha dang sbal ba'i sha dang khyim bya'i khrag gcig sha dang rnga mo'i rtug pa dang byi la'i I I la ba la tu sbrus gshin rje'i sbyor gnas pas grong gi sbyor
dang
par yi ge bcu pa'i sngags kyis rlung gi 'khor gyi dbus su sbyin sreg stong phrag bcu byas II ' las de rnams ni shin tu na grong skrod par gyur ro I bya ste yang mnyam par gzhag par gzhan du na sngags pa II [144r] la 'bab 'gyur rang nyid par ro gzhan gang la
ming dkyil
yang gis rengs
par
stong
byas
bar
bya bar
I de nas bu mo rengs
no
I dug
sbrus
10
15
bcas
mi bstan
dang ma
5
nas
yi
ge cig
gyur na
I ske
dang
rengs
'dod
bcu ces pa
tshe pa'i dur la
dang
par
I tsher
na
bcas
par rang gi dang bcas sngags par khrod kyi sbyin me la
gzhan
na mar dang
'dod
ma yin
sbrang
rtsi
no
11 de
dang
khrag bu
nas
mo
sreg zhi
'o ma dang
1 rtug 4A A. 2A la. pa : sbangs omits shing omits 5 par S. 6 du ma yin : pa A; sreg gshin---kyis. : bsreg : 8 A. P. 10 par : par pas min : pas A. 11 sreg : bsreg de. 12 S omits RDPA; A omits la A A. 13-14 par; : gi khyim bya'i 14 rtug A; A adds omits sha dang. pa : sbangs dang after khrag. 15 la : to A. 16 A ge bcu pa'i : ge'i. 17 sreg SRDPUA. 18-19 : bsreg tu yang : tu' ang R. 19 A omits yang; gzhag par : gzhag pas SU, bzhag pas RDA; ste la 'bab-: ba 'am A; gzhan du : yang A. 20 A omits rang; -omits kyis kyang las de dag bya A; R : ro; -ro mi gang : R. 21 bstan P. 21-5 SR su A. 20-1 la yang : la'ang : sten de---no. 22 gi : gis P. 23 gis omit : gi P; A adds the ge bu mo. 24 sreg A. 25 pa la : SRP, bsreg no after : bsregs s -A; la : las DPU; ma yin no : min A. parý
2L%0
20
25
dur na bltas
ba
dang bar
zhi
te
brgyad
'dod gnas
kyi
byang sngags
rje'i
la
par
dmigs
pas
dus
sha'i nas
gsum
yul
par
'dod
na
pas
u du mba ra' i
na
'brang
til ba'i
la
gyi
shar
sbyin byas
dang
'bras
lha'i
sreg stong 'gyur ro par
nas me rab tu ba dmigs
sbyor bzhag
pas
sreg
stong
yi
ge byas
sbar
su
phyogs
dang
la
shing
tu
me rab
kha
rtsa II de
dang
mar
sbar te
I kha
bcu
pa'i
na
rgyas
II
pa yang grub pa the tshom med par I bya rgod 'dod na
11 de nas smyo bar bya bar so I dang tshang chen po'i sha chen 11 'gyur de phub ma'i me la bsregs bar bsregs ro na smyo 11 'gyur de legs bde su ro nas nor nor ma yin par bya na 'dod na II ras bal gyi me la dha du ra'i bar 'bras bu dang brgyad
bcas
par
sbyin
5
na
de nas dgug par 'dod na ske tshes gzugs I de nas seng ldeng gi me'i dbus su gshin brgya rtsa brgyad kyis du bsregs na ma grub 11 'gyur par ro nyi ma bdun gyis gang 'dod
ro byas la
sngags
shing
yul du
bar
zhi
su rjes du bltas nas mnyam par dus gsum du sbyin kyis
'gyur
par brnyan
ba
par
des
byas
nas rgyas dang bcas las
bcas
10
dgugs
mtshan mo yi ge bcu pa'i sngags brgya rtsa sreg byas na shin tu chud zos par 'gyur ro
15
20
II. 11 a ru ra bsregs de du'gyur rdzas rie na slar nyid ro btsun gyi mdun du sha chen chang dang bcas pa zla ba drug brgyad du mtshan brgya byas rtsa sreg mo sbyin na yul 11 bdag 'gyur kyi ba lang thams cad por ro sha dang khrag
tu bcas par gang gi ming 'tsho'i byas na de ji srid
dang bar
bcas
par sbyin bsreg stong du bran du gnas par the
bsreg 3 A. A; : sreg 2 na : nas A; par : pa'i nas : pas 6 RA. 4A byas A. brgya : nas na par. RPA; stong omits : 9 : 8-9 A sreg bzhag. 8S yi---kyis. omits par omits de 11 A S. 'gugs dgug tshe omits R; tshes bsreg A. 10 : : 12-13 A. 12 to ma-11-12 A : na gshin---kyis. omits nas. dgugs 14 R. so 13 A. bgugs des : pa'ang yang pa so : -ro 17-18 A. byed bar bya 'gyur A; par : ro : 'gugs so SRDU, A dang; 19 DU A. bar. 18 omit bya A omits ras : shing 22 U. bsregs bsreg RDPA, pa 20 : sreg omits yi---sngags. lang 24 bsreg RDPA. : 23 du SRA; U. tu : sreg : : par bcas 25 dang. tu : par A; A lang D, omits glang gi gi dang bcas pa A. 26 A omits de.
Wt1
25
11 do khyi med sha rdo rje chu dang bcas par skyes [144v] bdag nyid kyis dang pa'i mtshan mo gang gi ming bcas brgya brgyad byas par sbyin sreg rtsa na bdag nyid kyi 11 nor dang bcas pa dbang du 'gyur ro rta'i sha rnam tshom
par kyis
snang
dang
bcas
kyi pa gshin rje gshed sngags brgya I brgyad sbyin sreg rtsa tu gnas la gnas gcig mtshan mo rgyal po la dmigs nas byas na zhag bdun gyis 'khor dang bcas II dbang du 'gyur pa ro glang po'i sha khu ba dang bcas pas mi'i 'jig kun la dmigs la yi ge rten mdzad
bcu
pa'i sngags kyis mtshan mo sbyin sreg stong byas na II dbang du 'gyur zhag bdun gyis ro nya dang sha dang chang dang bcas pas 'jigs pa med par yi ge bcu pa'i brgyad byas na bud med sngags kyis sbyin sreg brgya rtsa
thams bya gang
11 de nas skrad par 'dod na I ro gi sha ma 'dres par yi ge bcu pal i sngags kyis ming dang bcas par sbyin sreg stong byas na nyi
cad dbang
rog gi
II ' de nas dbang du bya ma bdun gyis skrod par gyur ro bar 'dod dang 'bras dang bud na seng ldeng gi me la til tu rdo rje'i med kyi me tog dang lhan cig chu dang bsres I rnal 'byor dmar po dmigs te gyi gzugs nas kha nub tu bltas te I yi ge bcu pa gang gi ming dang bcas par sngags I bsregs dbang du 'dus pas na nyi te ji ma bdun gyis srid bar
10
du 'gyur
'dzin bu yang rab tu 'bros ma bdun gyis rdo rje pa lta na I phra II i lta de nas bya rog gi mo' mi ci smos tshang dang 'bras kyi phub ma dang lhan tu dha du ra'i cig shing I tu gis sbar me rab nas yi ge bcu pa' i sngags gang gi I byas ming dang bcas par nam phyed na sbyin sreg na nyi
'tsho'i
5
du mi
'bral
lo
11 de nas
'gugs
par
'dod
na
1 rje DA. 1-2 A omits : rje'i 3 par skyes---kyis. : pa S. 4 kyi SRA; pa : par SA. 5-6 A omits : kyis gshin---kyis. 6 rje U; la : rje'i dmigs la : pas A. 9A omits mi'i; : dmigs to A. 9-10 A 11 gyis PA. 12 yi---kyis. : gyi _omits A omits 14 skrad SA. 15 A adds gzhan yi---kyis. : bskrad dang fiter 'dres P; A omits sha; 17 bu : dras yi---kyis. R; 'bros yang : bu'ang U; A adds par 'gyur : 'phros after 'bros. 18 mo'i mi : mo gzhan A. 20 gis : la RA; nas : to A. 25 po : por A. 26 pa : pal i sngags; par : pa A. 27 'dus A. 'tsho'i : 'gyur ba'i R; 'gugs : 'tsho : dgug A.
" 2yß
15
20
25
bdud
Inga
rtsi
dang
gi ming byas na
de
dang
mar bcas
skad
par cig
ni sngon [145r] gzhan pas 11 'gyur ro par
par
yang
sbyin
gis
byas
'gyur
bar pa'i
sngags
pa
gi
brgya
sreg
pa byas na
ldeng
seng
'ong
du bsnyen
rnams
ji
bcas
ro
me la gang brgyad rtsa II
las
'di
bya'o
sngags pas 'jig rten pas
11
dbyes
11 bya mi ste bye brag sbyin mi bya'o
ltar
bye brag
gang la'ang bye brag phye na sngags pa yis dngos grub 'grub pa ma yin no ngas itar ji
rgyud
sems
dang
gzhan
sngags
sngags
pa de yis
rnal rgya
'jam
ni
'byor che
ba'i
de
11
tu
pu
zhig las
dpal
rgyud pa
'dod
bya
kun
'jam
rtog
mi bya bya 11
mi bya
gis
byed
pa'i las ste
15
pa pis
mthong las
pas
gyi
sngags
cig
to gal de dag
'di
bshad
ma skyes pa ba'i-bye brag smras dpas kyang mi 'grub
lhan
gcig
10
11
mdun du'ang las rnams
gang gi de phyir
kyang
brag
bya
rje
las
gzhan
bye
de bzhin rdo
5
11
11
20 ýý
mchog
rdo
rje
sbyin sreg gi 11 drug pa'o
'jigs las
byed kyi
cho
kyi ga
A; U, 2 A omits 1 SR omit Inga; pa : par yang par mar. dbyes 5-6 3A bsreg SRPA. par cig. after gcig adds sreg : la bar 9 la'ang 'phya A. : yang SPU; SRDPU add par : bya'o : pas : bya A. 10 na : nas S; pa yis sbyin; after bo SRDPU. 12 A omits SRDPU. 11 'grub---no : mi 'grub de de A; bshad dag to A : gsungs after gzhan; adds ngas; du'ang dang 20 18 DU. 13 A. P. : zhig gis : pa : na : pa 'jam 23 S kyis 21 A A. byed. : omits pa'i omits ni; nyid kyi ba dpal A; bya 'grub A; 'jam---mchog DU, mchog : zhes A. 24 sreg : bsreg A. : chen po'i
zws
25
[vii. de
7:
Rtog bsam
nas
par las
bsam gtan las
cho
ba
pal i sbyor las thams me'i I la
deli
cad
rab
re
shig
du
steng
ga
gsal bsgrub bya
yongs su bar rnam bur
gcer
tu
ba
sbyang
'bar
dag
yang
ba sbyor I deli ste gdong ma he'i
pa
las
ram bar
bu
rab bya
par
du
sngon
lta
kyi
'byor
rnal
tu
pa] ji
sngags bsgrub
tu
gnas pal i III) bya'o kun
bsgrub
cho
dang
la
cad 'khor
dkyil
kyi
gyi gtan te I bsam gtan
gsungs dgos pa thams dang por ga'i
las
gyi
skra
byas
5
pas pa'i bsams
gyur par bshig
pa II de
10
smra
15
I
mdun du rnam par bsam mo bo'i lus las khro par rang gi gzugs mang po rnam nas I khrag bo kyis btab de khro te rnams ral cing gri spros II bsgrub bsam par bya'o ' thung bar bya de' i sha za ba
bred
par
dang
I rgyu
ba
gyur
bar
bya
bla
ma la
ste
bdag
gi
par ma drangs I dkon mchog
bsam
par
gsum
la
'debs
11 'di
bya'o gnod
pa
skad
byed
I
dang
pa
I
la
pa rgyob sod skur pa cig rgyob cig 'dzin rdo rje sod cig bsams pa tsam gyis pa yang zhag cig I 'chi lta bdun srog phra mo'i chags na gzhan ci gyis I bsam gtan ba de nas gzhan tu sbyor rab yang gyi smos [145v] bas 'byung ba ni gdong nga pa'i ma he'i sbyor I) bsgrub bya'o las la thams te par me'i cad gnas rgyal dkyil deli de
'khor mdun dag tha
kyi
dbus
su
bsgrub
du
bya
bsam
ngu par bya
srin po mang po dad pal i lus can ma rungs I khrag 'thung bar ba dang
sha za par 11 gzhan bya'o
yang
rnam
pa
sna
tshogs
pa
bar ste I
rnam pa'i
bsams I
srin
20
I
la
po
shin
tu
gtum
par
bsam
par
bya
rnams
te
bas 4-5 las ba A. : 3 bu : ba PUA. 4 dang---tu tsam gyi : 6 'di'i U. deli bsgrub R; A. 5A : tu; : sgrub omits rab ba A; 7 : A. sbyang : gnas pa gnas pa'i : ga ni ga'i bar 'bar bar 9 8 SRDPU. A. bsnyen : zhing ram : re pha pa 12 DP omit S. bshig bu ba A. 10 bur SUA; 'bar : shig : kyis 13 U. : las; A adds brnyan : por gzugs; par after 'thung 14 brgyab A. btab S; : U; : : gris gri gyis A. de 15-16 to P. 'thungs S. 15 'di : smras smra---ste : brjod 18 bskur A S. 16 pa : par D. 17 skur shing adds : 21 SRA. 19 bsams; R. : mo mo'i : pa'ang pa yang after he'i ba : 'gyur ba U, A omits; 'byung sbyor : he PU; pa'i bas---la bas : can gyi A; bas : ba'i DU. 21-2 : ba gsang 26 par ba R. 23 ngu :A ba S, gsang sha : pas corrupt. ba; bsam : bsams DPU. sha A; A omits
25
I bya
dag
I bya
dang
rgod rog dang 'ug pa dang wa rnams I 'thung bar dang khyi dang khrag kyis ba rnams sha za I bsam bya bsam gtan 'di'i rnam par par ste rab tu sbyor 11 dpag tshad brgya na gnas bas the tshom med par 'chi'o bu yang
bzung bas bsam gtan brtsam sems kyis (I II bsam de brtan bya'o sngags pas gtan par nas mo 'bral bar 'dod na ma he'i khar bsgrub bya bsam par snying I bsgrub bya ste bya gzhan rta'i khar snying rnam par II rta dang ma he gnyis 'thab bsam par bya'o phan tshun skyes
pa'i
byed
par phye
I ji
bsam ste
par
bar
ma gyur rab tu mi
du rta dang ma he gnyis srid 11 du'o bar bya de gyi phyi nas bsgrub I bsam bar bya bsams pa mdza' par ste
gnyis te tsam gyis nyi ma bdun gyi bar nges par 'thab par 'gyur 11 de nas bskrad du gzhan ma yin no par 'dod na de ru yam I yang las yongs su gyur ba' i rnga mo bsam par bya ste deli tu yam gyi rnam pa las rgyab gyur ba'i rlung gi I z1a ba phyed pa'i 'khor dkyil rnam par bsam par bya'o II
de' i
gyur ba sbyor
par
pa
du
steng bar la pas
bsgrub
bsam gnas
par
g. yas I bya ste par deli ming dang
rnga bcas
bya deli
pas
dbyug
bya
pa
'dzin
mo de
bu
gcer ste
rgyab
I tu
pa skra kha ihor
skra ma he'i
bshig
pa
gdong
can
gshin-rje'i gsil bstan
ba la
rnam
10
15
bred
gzugs
gyi lag
par
bsam
20
11
ngo gtang brjod sngags pas rnam 'byor bsams pa pas 'di
rje'i par gshin 11 [146r] bsam bya'o par rnal par 'dzin ltar tsam rje pa yang gyis rdo zhag bdun na 'di II 'gyur bsam gtan tu ro rab par gzhan yang gyi skrod I ba bya bya rgod kyi tu bsgrub rog rgyab ni gam sbyor 11 ba deli bya skra bu bsam grol gcer rnam par rgyab mo
1 SA omit dag; wa rnams : lce spyang A. 3A omits rab tu. bzung bzungs A; 5 bu yang : bu'ang R; sems---bas te : : 8A 6 dbral A. 'bral 'bras A. S, R. : pa : gtan gzung 10 A omits du. 11 bar : mar A; gyi : gyis omits rnam par. du bya' o A. 12 bya ste : byas nas A; bsams : P; du' o: bsam RP. 13 tsam : btsam P; gyi bar : gyis SRDUA; 'thab : bsams las; bsam 14 15 A. A S. : : omits ma yin min mtha' 16 gyi : gi A. 17 bsam : S; yang : yam SRDP, U corrupt. 19 bar : ba A. 21 A omits bsams R; par bya'o pa : mo-T btang SA. bsil 22 de deli A; S. : : : g. yas; gsil gtang 23-4 pas---bya'o R. : par byas na A. 25 pa yang : pa'ang 27 gam : gi'am A. 1LtS
5
25
tu
rje
gshin
thogs
par
bya
rtse 'gyur las
bsgrub
pa bka'
gyis
ste
gcig
bya
par bzung
skra I kha
I rtse
ste
lho
ru
pa'i
sbyor
I
ste
lag
ba
tho
pa
ba
de ma he'i
gdong
bltas
nas
song
bar
bsam
par
byas
I
bas
bsam
can
na
ba des zhag bdun gyis sbyor pa'i skrod par 11 de nas 'gug par byed par 'dod na I yi ge yam
ro byung
ba'i
ba'i zla lcags kyu
no bka'
par
bya'i
bsgo
gcig
II
rnam
bsam
rlung
dkyil I
bar
khug
de
song
I deli
'khor
deli
zhags
gdong ma he'i bsgo I gshin rje
ge mo myur par bskyod
gi
'khor
dang
dkyil
du
steng lag
pa
tu
gshin
thogs
du
steng
a las
rje'i
pa
gzugs
rnam
bsam
par
'byor la gnas pas de la rnal song la yul che ge mo nas bu mo che
pa'i cig bar
I de
skad
bskul
bas
po 'dab ma brgyad pad ma dkar du dbyangs gsum pa steng yig de yis 'og par bsam mo ni
deli rnam bsam
par bdud
las rnams [146v] bas
bya
ste
'dzag rtsi rtsi nas bdud thim par bsam
khams
gsum yongs
deli
spyi bsam
pa 'phros par su
bya gang
bor par nas ste ba'i
pa rnam 'dab mar gi
klu'i
yi ge bya'o bsgrub
dug
11 mo brgyad pa
phat
20
gzugs rnam par i kha dog dkar po II de'i klu mig
gtan
kyang
deli 'di'i med par
lus
la
sbyor 'gyur
1 pa : na A. 2 bzung ba : gzung ba S, bzungs to A; DA add de. 3 lho ru : Thor R. 3-4 bsam---ste la after : bsams to bas : ba S. 5 ba des : bas A. 6 A. 4A omits rtse---na; 7A 'gug omits : 'gugs SRDU, dgug A; A omits par 'dod. 9 tu : na A. byung ba'i; SDUA add byung ba'i a las. after 10 pa'i : : gi A. 11 bsgo : bsgo ba DU, bsgos A; rje bar du 12-13 12 A. : r je' i RP. 11-12 R omits nas---mo. gis bskyed A. 14 'di'i : yig : 'di yi A; gyi---bskyod : pas A. 16 pa : gtan SRU; na : nas A; bas : ba S. pa'i [dug] 17 sbrul SDPU, A A; bslang : blang : gyis gis illegible: ba A. 19 bsam mo : rab tu byed pa : sbyor bsams la A. 20 A adds [... ] dkar po dang; mar phat : ma brgyad. 21 SR; D omits pa after 20-1 A omits pa rnam par. A. mo : par bya A; yis---gi : las lhag ma zhes bya ba'i 22 A omits par bya. 23 pa : par A. ZttC6
15
bsam
par
bya
I bsam
10
rnam
yam gyi
bsam par bya' oII bsam rnam par I 'di'i ba la turab sbyor gtan gnas pas pa'i sngags 11 bud khams gsum du gtogs bkug la bya'o pa'i med rol par ltar bsam pa brtan ji bas par gyur na 'di'i rab tu sbyor 11 bya'o de dag bya'i de nas sbrul gzhan gyis mi gyis zin I byed bslang ba'i tu te pa gsungs rab pa rang gi snying khar
5
25
II
ro bsam
dug khur
stong
za nus so ba 'byung sbyor
yang
gtan gyi rab tu I du deli bsam ste mdun rlung gyur ba'i gi dkyil
II
de nas zhu ba' i I bya bsgrub ste
la yi ge yam las rkang pa gnyis 'khor bsam par bya i deli steng
dkyil 'khor du gsang ba'i gru gsum kha dog gnas su me'i 11 dmar po ram gyis bsam byin bya'o rlabs gyis pa par du snying dkyil 'khor deli khar sa'i steng gru bzhi pa gyis brlabs pa bsam par bya'o mdog ser po lam gyis byin 11 deli dkyil 'khor bar zla ba'i steng du dpral rnam par
5
11 deli dbus su yi ge bam mgo thur du gnas bsam par bya'o I 'dzag bdud bsam las 'di rtsi par ste par pa ni legs I des bsams tu te gis me rab rnam par nas rlung me spar I 'khor bsregs dkyil bsam dbang chen gyi par rnam par
10
dbang dkyil 'di
yis
de yi
chen 'khor
sbyor bud
dkyil gyi de zhu bar ba
med zhu
to
ma yi ni shing zhu bar byed par
tsam
'khor
bsam par gyis
gyur bzhin the
bya'o
kyis 11
bdud
rtsi'i 15
ni I
te du
tshom
drod
gyi
I I
med
20
1 blon 'am de nas rgyal rgyal po dbang du bya bar po po'i la rab 'byor 'dod na sngags pa ma he'i gdong can gyi rnal 1 1 de nyid bya dmar bsgrub bsams te tu gnas la por mdog 1 deli du la du gi steng phyi gnas nas rang gnas pa gang dang dmar lcags kyu 'jam dpal lus zhags mdog po phyag na pa
can
phyung
ste
1 'jam
dpal
des
bsgrub
bya'i
snying
kha
'byung ste : gsungs pa 1 zhu : bzhu A. 2A omits rab tu; ba'i 4 byung ba'i 3 bsam bsams A. A. to : gyur ste : ni 8 mdog : kha dog A; A omits A. 6A par omits par bya'o. 10 A omits 9A thur bya'o. : par bya'o; rnam par. omits 'thur RA. 11 'dzag : 'dzags P; bsam ste : bsams to A; 'di 17 A. bya de 15 ba'i bya'o bar A; A. ste : : par : rnam ý deli de 'di'i 17-18 'di yis SA; RD. : yi : : yi ni yis S, bar byung A. 19 ma yi ni : ma'i A. A. 18 gyur : 'gyur la de 20 A adds do after 24 bdag A; P after : adds med. de. 25 phyi P. 27 A adds rab tu after can; kha : : phyin khar R. 24T
25
I
dpal 'jam ste mgrin pa nas par I bya de myos par bsam la bsgrub tu sku rab gzhug gyi go II bcu de'i bya khar sngags snying yi par ste ge pa'i II [147r] kha dog dmar po bsam bya'o rnam par par yang dang
bcings
pa pos ye shes kyi 11 de dang bsgrub
sgrub bya'o
bsam
bkug
kyis yi ge la gzugs bya bar tu gyur gcig
gzhug bya'o
par 11
5
'khor bas nyi sbyor ma bdun gyis I 'gyur dbang du bar los ba ji te yang srid sgyur mtsho'i du the tshom med do 11 rab tu mnyam par bzhag pa'i sngags
bsam
'di'i
gtan
g. yo ba'i
mi
pas
rab
tu
bsam gtan 11 gal te
gyis
11 rgyud gang la I dpal kyang mi bstan
bya'o
sngags chen po ma he'i rdo rje gdong can gyi bsam I I bya la bar smra yang mi sbyin gang yang mi gtan I dbye bya ba bris kyi yang mi sku yang gang gi sngags I dgram du thang ka yang gsang bar gzhag ste yang mi mdun mi
yang
sbyin 'jigs
I
no byed
'di'i
ba
tu
I bzlas I mi smra gal dang
rab sbyor rgyud pa go 'gal la ba tsam yang te gzhan su smra I dang 'jigs byed dpal gzhan yang rnal rdo rje na I 'gro kyis dang rnams ma mkha' za'o rnams ma I 'gyur deli bas tshig phyir sngags pas nyams par 11 dam de tshig nas sbyin no yang mi I dam dang pa'i pa med pa par rtog I dul ba la bo bla can ma gus pa bstan
pa
la
nges
par
'dzin
pa
I rgyud
mnyam pa brtul de
can zhugs bzhin gshegs
sbas
pa
I mi
smras 'byor I dam su la dpa'
pa' i khro
1 pa : par PA; bcings A; bkug : cings : gdug A; bsam ste to DA. 2P : : bsams mi s de; myos : mos S. 3 bya ste 4 deli. 'di'i bas before bya'o P; A adds bsam gtan sbyor 6 de RP. i 5A A. gzhug : zhugs adds ge; po : pol after dang : nas A; bsgrub RP; A adds dang sngags after : sgrub bya; S; ba PU. 8 los : sgyur : bsgyur gyur : lo A; sgyur 9 A. P, ba'ang R; mtsho'i : ba'i yang : 'tsho'i yang la yang S. 10-11 bzhag R. 13 la yang : : gzhag : la'ang 14 ba yang R; la'ang R; A adds no after : ba'ang sbyin. du'ang du 15 R; R; P. : : sku'ang : gis yang gi sku yang ka yang A. 16 A omits R; gzhag : kha'ang : bzhag ste; 'di'i SRDPU; bzlas P; 17 la : 'di : la yang SDUA, : zlas la'ang R; smra : bzla A; smras A. 18 A adds : yang bzlas dam tshig 'gyur bas before 19-20 dpal. A omits nyams par [dper dam---bas. 20-1 la yang 21 la'ang P R. : na adds la. after nas; mnyam : mnyams A. 24 A omits
IRS
15
dang
ý rnam
dang
10
20
I snying
ba la
dang
rje
ldan
I bzlas
pa
I
I dang bsam gtan pa 'dzem pa I 'di lta
rnam par smin pa la I bu'i khyad bzang tan yon par can ni slob ma po ste 'khor dam pa dpal dkyil 'jigs byed chen po la rdo rje I I brlan tu gus pa snying rje chen pos yid rnam mchog pa I I bla la tu mchog par rtog pa med pa gus pa rab tu ma I brtag la bsams bla mas de lta tu te rnam par shin pa pa
phyogs
bu'i
ma la
slob
rten
[148r]
rten
pha
'di
'dir
'gyur
'jam
ni
tu
rol
par
rdo
'jigs
rje
byed
chen po'i rgyud sngags pas gzhan la byin na de dang slob mar dmyal bar ' gro bar the tshom med do jig
sbyin no bcas nas
nyams
dpal
dpal
'jigs
pa
dmyal
bar
ni ni
chen
por
dam
pa
nas
'grub
ro
'jam
pa
nas dpal
'jigs
dpa'i
rdo
dngos
grub
dpal
u rgyan
gyi ba
rgyud
las
phyung
byed
'jig
tshig
kyang
mchog
I dpal
rdo bsam gtan 11 pa'o
'khor
'jigs
rje
'bum
bklags
pas
'jigs byed chen po ma he'i rje 'grub rtog pa'i pa rdzogs s. ho
gdong 11
gnas rgyud
chen
ba
rtog
po'i pa'i
lo
phyogs
chen po nas dpal kyi rgyal po chen
'jam po
dpal
20
gyi
11 dpal
2A dang 'dzem 3A adds after phyogs pa and after pa. tan; adds gyi after can : dang idan omits pa A. 4A chen 7 brtag A. 9-12 R, rtog po. 6A omits mchog---pa. : rtag by A p248 line 21.10 A sngags---' gro' o also repeated dmyal---do (not ). 11 'jigs R; A omits omits : 'jig p2ý8 (p, 24% only); 12 A omits 'gro'o bar ro., the ni : 'gro 13 A adds zer rgyud tshom med do A (p 2ýtg only). sbyin no I) I la kha 15 ces pa'i tu'o rdzas yod cig after ro. 'jam dpa'i dpal. mchog : zhes bya ba DU, mchog A; A omits 16 gyi A. 17 sgrub A; pa'i : gyis : bsgrub : pa D; brtag RP, brtags U, A omits pa'i : brtag pa S, rtags pa'i pa'i PA. 19 lo SRDPU. 20 btus : po'o pa'o : lo'i : gtus nas bklags P. 21 'grub nas P, A omits; : klags : grub A; po : 22 gyi P. 'grub RP; A; A omits po'i : gyis : bsgrub PU. rdzogs s. ho. 25 phyung : 'byung
ZlAq
15
las
gyi
rgyud
phyung
gyi
can II
btus
rje
ro
10
11
'byor rnal gyi rgyud las chen po'i brtag bsgrub pa'i rtog pa ste bdun pa'i rdo
'gyur
'gro'o
byed
11 dpal
5
25
'jigs
byed
rdo rje 'khor dkyil bton
ba
po
zhes dpon chen po'i slob 11 ho s. nas mdzad pa rdzogs
11 rgya ro
chen
gar
gyi
pa ndi
ta
mchog
gi
bya
la
dpal
ma dam pa'i li ta badzras
dngos
rdum gyi snga nas dang phyag zhal kyis bsgyur dge slong rdo rje grags
1 pal i: rgya---ba'o.
ba bla
grub rnyed I bod kyi lo ba'o
P, phyung : bston pa A. 3 bton 6 5 rnyed brnyes SDU. snga :
pa ba
5
ttsha
11
A. 5-7 A omits : inga P.
6 tso
3 a).
Part
II.
DPAL RDO RJE
[The
II
Tantra
RTOG PA'I
5
4ri-vajrabhairavakalpa-
rgya gar skad - du I bod skad du I dpal 11 kyi rgyud rgyal po
pa'i
RGYUD
Vajrabhairava]
of
I
tantraräja rtog
BYED KYI
Procedure
Ritual
[147v]
'JIGS
rdo
rje
'jigs
byed
kyi 10
0
gi
ngag [i.
dbang
phyug
1:
Rtog
la
phyag
dang
thabs
'tshal
shes*rab
lo kyi
11
bsam gtan] 15
de nas itar ji
'dir
bsngal
sgrub
pa'i
gsang
ni
'gro
sdug
bshad
rnams rnam thabs 'di
sngags
bya zad
ba
byed
11 cing
thar
byed
pa yi
chen
mchog 'byung
gyur
pa
bar
'gyur
las
dang
por rnam par snang mdzad ste I de dang nye bar ngag dbang phyug 11 'khor lo ba'o sgyur rdo rje gdon gyi bdag dang 'byung po rje mi
yi
sa bon
ldan
gnyis
bya
yi'ge nyams
pa
phrag
thams
khri cad
sel
brjod byed
20
I
11
dang bsreg byed rten mtha' mchod du 'gyur shes par ro gzhan mi la gnas rdo rje can gyi mkha' 'bum
11
25 bcas
na
30
cing
[148r] dang dang dbang mngon spyod rgyas zhi gsod dang skrod dgug dbye rengs dang-11
ii
18 rnam thar S. 20 'di : rnams mthar : po : de DS. 21 por S; ste PSD. 24 PD; sgyur : de SU. 23 rje : rjes : bsgyur S. 25 mi yi : sa bon : mgo dang mtha' ma S; yi po : po'i bsreg 26 P. S. 27 ro : sreg : yis : te PDU. 28 mkha'
mtha'
S. 251
dman par byed cing rgyal srid sogs thob pa nyid la the tshom med 11 dur
khrod
tshang
khrod
tshing
khang gcig stong 'dod gnas su bsam
shing gang
mtshan gtan
rtsub dben
ngogs gcig brtsam
11
5
11 'das 'phrul de nas bcom ldan la khyab thams cad pa pa 'dzin lta. bu bya ba'i la long ting zhes nge snyoms par me 11 dang to sku ye shes thams cad la khyab par bya zhugs I Inga dang ldan par ba'i sku mdog dkar po zhal phyir byas
I
nas kyi
rigs
'jig
yi
rten ge
gi
gcig
pa
II
pas 'phrin las
dang
tan
yon ngo bor
pa'i
sprul
la
cad
brjod
nyid
dang
thugs
thams
skur
I rang
gzigs sku dang
ye
shes
gi dang
kyang
ýý
to
gyur
nas dang gsung
10
15 kye ma bcom ldan don rnams bskyed mkha'
rdo
che
pa yang nyid do 'gengs 'gyur kyis
'od
dkyil
rje
11
pa
dog inga kha ldan pa zhing slar sa bon sngags kyis bskul ba yi 'od kyi rtse sku phrag thub pa'i kun
kyang
sangs
rgyas
gnas
las
20 11
skyes 'gyur
la
zhugs pas sku rdzogs drug khro rab brjid gnyer zhal pa 11 ldan he'i steng zhal gnas pa ma 'dzum bcas bzhugs 'jam dpal zhal ni rang
ma dmar dang ser du ba'i mdog mtshungs
dang
lhag
thod rus glang
pa
skam
pa rdo chen
hum phat
nam mkha'i
rlon
rje'i
sgyu
lus
I cing : dang shing---brtsam : cig PU; gcig bskyed : skyed sngo : dmar S.
gad
gyon
ldan
skrar
bo'i
()
11
30
brgyan nas
mo can
can khro
D. 3 lines bor : P. 18 28 du
sngo
bas
lpags len
11
ma sbrul
phreng
stag
glur
gyen
25
ni 11
sprin
ýý
khrod : khron ngogs ngogs PD. S. 7 'phrul repeated pa : chos S. bo S. 16 P adds 'das after ldan. 'gengs : dgengs P. 27 dmar : dkar : dur S.
2SZ.
4-5 14 17 S;
dang
yang
drug
phyag dbyug
yang
du
rab
tu
ba
tho
pa
ma nyi
pad
rje'i drug
gshin zhabs [148v] de
'jig
ltar
blo
pa
ste dang
'dzin gis rim bzhin lcags kyu dang 11
5
'dzin phyag gis 11 dang he ma ma bag can steng na 'gying gar gyis g. yon brkyang gnas
g. yon
pa
pa'i
shing
gtun
phyag g. yas pa'i dgra sta dang ni zhags
spro brjid
11
byed
pa'i
bdag
rten
gang
dad
zhig
po mthar pa dang
mdzad 11
pa'o
ldan
shing g. yo sgyu rab spangs legs par dbang rnams thob byas nas 11 byed dpon pas mnyes slob rdo rje 11 du dran byed na yang nas yang 'gyur brtan thob par po chen pa dpa'
bo mchid chen
sha las
sku
ni la
khong
la
nga la rab
rtag
rnams
thams 'jig
'dun
dge
iha'i
sku
10
tu
mur
de yis
myur
11
nyon dga' shing byed na 11 du
byed
cing
sku
nges
thim
cad rten
sgyu rnams
rnam
ma nyid
20
'grub
du ma 'phro ni
15
shes
gsad su yid ba ni dga'
pas byed
stong rtsa ste du byang byed chub sems 'dzag rgyun dmar po kha sbyar gnyis chu skyes kyis nges par bcun yan lag gnyis 11 dang 'phel ba me rlung shes pa
2 ste : yi S. 3 dang : dag S. 5 dgra sta : be ta li P; P 9 g. yon brkyang P, g. yon kyang ni. omits : g. yas rkyang U; gyis : gyi S. 12 sgyu : sgyur S. rgyu PD. 16 brtan : bo mchid S. 18 dpa' bstan : dang po chang S; mchid : [
zS3
25
ba ldan dang thabs z1a ma nyi ldan rab shes par shes par bya gnyis po de rnams rab spangs na
11
11 du chud par mi 'gyur ro te chu skyes kha sbyor la rten 'dzin la gsum gnas pa yi ting rgyas btab pa'i rdo rje chos kyis
khong
5
thabs dang shes rab grol ba'i rgyu 11 blo idan 'bad pas shes par 'gyur 11 de phyir de la brtson bya par
10
dbyer chos chos nyid med pas 11 kyi stong pa nyid ye shes che bral rtog shigs mtshan ma med mi rnams
bde chen ye shes ye shes rtog
pa'i
spros ji
mi rtog
de nyid
rtog
mtshan sgyu
shes
skus pa bral
ma mtha' rnam
ma'i nas
ma shes pas ni 'jig rten skye
rje
ma thams
mtshan
pa'i
snyed
rdo
grol
phyir bo blo thabs
pa ba'o
zhing idan
15
cad
sreg
dag shes 11
ni 11
'khor 'gas
kyi
par rtog pa mchog chen por rab 'jigs sdug bsngal nas bde ba 'dod pas nan tan bya 11 nges
20 ý
25
byed kyi rtog pa'i dpal rdo rje 'jigs rgyud kyi las thabs dang shes rab kyi bsam gtan bstan pa'i 11 dang po'o 11
rgyal po le'u ste
5 [1-12 D. 3 rnams rab SU unavailable]. rten rnam : nyid 14 8 P. 7 kyis kyi brten P. D. rje skus : sgyu : rgyu : 20 S. 18 P; DU, S. : : yi pa par rje skur sku rje'i ma'i P. 23 por S. 22 rtog : : rtogs : 'gal ma : mi U. 21 'gas 24 ba bar S. D, P. : pos po
tstt
[ii.
2:
Rtog
de nas
dag
yang
ba]
sbyor bshad
bya
sngags grub pa las byung [149r] las 'dir rnams ni der
ni
zhi
sogs
rdo
rje'i
nyi
z1a
lha
sku
yi bzlas
pa'i
dbus la
yang
brten
ba yi shes
bya
ste
la
pa rje
ser 'od
mongs
gcod
rtse
po
yi
ni 11
ge yi 11 ba dog kha ingar phreng shes pa 11 bul klag spangs skyen nas pa ni 11 bzlas mkhas pas rim pa'o pa'i 11 drag po'i las rnams bsgrub la pa nyon
'khor
pa'i bcu
rtsibs
5
sbyar
rim
su rdo
11
ba
pa
lo la
ni 11
10
11
15
'phro ba bsam sna tshogs 11 'dod des bu zhi pa'i skyes sems ni yang dag mnyam gzhag nas 'od kyang kyi 'gro sngags gzhan la dang ldan phan pa'i yid par bya zer bar
gro
ga ras
gur
gum gi
mchod gdugs sgrub
rten dang pa
11
20
dang
shing shun la wang dri rnams kyis idan rim pa inga zhing 'khor lo ldan par bya
po yi
ming
dang
rus
11
25
11 bum pa'i du bri nang 'brel rten snying po la sogs pa'i kyi bar bri sngags g. yon nas bskor 11 rab tu gnas par byas nas kyang de yi
lus
sam mgul
lam
gang
bder
bzhag
ý
4 yi : yis PU. 6 lha yi : lha'i P. 9 brten : rten DP. 11 klag DU. 12 pas : pa'i P, P. 13 bsgrub : bklag : bsgrubs sgrub SD. 14 gcod : bcod PU. 15 ser : sngon S. 16 bsam : bsams P. 23 inga DU. 27 rten---po : ingar : ye dha rma PU; pa'i : pa yi PU. 28 kyi g. yon : kyis g. yas P; bar : ba S. 29 Before rab SDU add cig shos g. yas nas g. yon du 11 de la spel 11 [med bri SU] tshig pa'am yang na mang 'khor lo'i bar du gzhag, [bzhag SU] 'khor lo kun la kha 11.30 bzhag : gzhag SP. sbyor gnad 1sS
30
des ni gdon dang byad stems dang rims dang yams rnams sel bar byed 'dod yul rnams zhig gzhom na gang sa bon dang
hum gi
ldan
11
par
bar bya po bri ros dang so phag phye ma ldong khrag ba bla ma he'i rdzis gis
ming
5
tsam
yig
gam gnyis pa'i gzugs byas te 11 du gang 'dod bsgrub bya yi sor brgyad gzugs brnyan pa yi tshad du bzhag byas la gan rkyal la 11
z1a bar
11 ba he gdong gi sbyor ma yis khri phrag gcig tu sngags bzlas nas dum bu dum bur gtubs byas te 11 gzhung du dor byas na chu bo'i skad
de
cig
'ug
bya rog
la
de dbang
pa'i
gzugs
11
10
11 15
'gyur
byas
te
11 1i ro tsa nas ma nu ma khyo
shug bsgrub
gshin
rje'i
rkang
pa
mi
yi
rje
g. yon ngar
zhal yang
na
zhal
gcig
ma he
khrag
pas
bsad
gcig
phyag
gdong
rnams bsgrub bya'i
gi
pas dag
gsang nas
te sngags
gdon
gnyis sbyor
20
ni
gdab
11
dbye 11
pa yi pa bshad
par bya zhabs drug gam 11 bzhi 'am phyag
rim drug
phyag zhal
mnan
phur la de
bris
ming
bltas
phyogs
tsam skad cig de nas 'dir ni [149v] ga'i cho drug
bya'i
25
pa yang rung 11 ba yis
sna tshogs dang rjes
tha dad dang ýý dug gi rigs
1 stems D. 7 he'i : stem P. stims : he DP; rdzis : brdzis bya yi S. 11 bzhag SD. 9 bsgrub : sgrub pa yis : gzhag S. 15 dor DU. 14 gtubs S. 18 tsa P. : btubs : gtor : rtsa khyo P, khyo S. 20 r je' i: : khyod shug shug shugs r je DP. 21 mnan : gnan P. 22 pas : bus S. 23 dbye P. : 'bye 25 pa : pa'i P. 26 gam : 'am P, pa'am S. 29 he : he'i DU; S. gi : pa'i
1S6
30
dang
rta sbrus
la
til
mar
yang
tsher
dur
khrod
rang
ras
nyid
lus mngon rab
tu
nag
po'i
'khor
zhim
dang yo
na
rta
dang
bya
rog
yi
ge
'ug ya
dang
ming brgyad
yi bcas dag
la
dag
bri
po
yi
ge
'di
om
ya
ma
phat
svä ge
ja
hä
II
la
ya
bsgrub
rä
yi
mu
khyud
yi
ge
bcu
pa
1
bu'
i:
bu
bur : btung 12 la. phag 25-6 hügi pa
8 P. 11 S. brtsam : 16 skar after om---ha hum hUm
rü
nas
ni
dang dag
5 P. byas
11 pa
: on
:
phat
ka
mu
mä
ra
hüm
ya
hüm
phat
25
11
bri
par 11
ni
11
bri
S; na bya
skags 19 yi mu
a
11
P; : po 13 le P.
chu khyi. phat
la
ni te
po'i btsam
:
bzhin
ldan
bcas
ming
ni
bya
la
20
bya
pa
bar
gzugs
de
pa bar
rim
bskor
bya
bcu
kä
bri
par
bri
pa
dang
11
yang
ge
15
bri
yis
ldan
su
bzhir
phyogs
yi
rus
bar
11
Is
khrag
sgro
ito
yi
dgod
su
chu
khyi
ra
dus
ni
mtshan
pa'i
dang
ming
he
ma
to
skar
10
bya
par
dbus
11
zhing
phyed
'khor
dang
til
bza'
'thung
brtsam
rtsibs
11
te
chen
mtshan
strih
ra
kar
sha
gnyis
hrih
ni
yungs
ba
bri
nas
byas
chang kyi
bcu
tshe
hum
bshig
pa'i
chos lo
le
skra
nas
5 Is
bu
byugs
bya
'am
ga pa
khros
sum
bar
shun
bas
11
shing
sam
gcer
thal
ni
gro
bya
ga
bya
bsku
lo
shing
ling
gzugs
kyang
11
chus
bya'i
mas
gyis
ni
bu'i
bsgrub
pa'i
lus
bong
ma-he
ste chos :
ga phat
yis le
ba
:
ga
khu :
30
S.
P. 10
6
pa 'thung
SU; tshes 14-15 ling P. 17 S omits DPU. bri 20 P. par :
cü rqa 27 SDU.
S.
zs7
ra ya
7 bu P. pas P, : mthung kyi P. : kyis hGm--P omits
car ga : rnams
:
ra; :
S bris
adds S.
pa a na cu 280 par S.
na
rtse gsum rdo rjes phyogs bzhir mtshan de bzhin rdzas rnams ma lus pas 'khor
lo
1te
bar
idan
11
bri
pa
ii
dang gzugs ni ral gri 11 dbyug pa 'dzin bris pa nas ni 11 de dang de gnyis Ito la sbyar gshin
rje'i
idan
mtshan tsha
gsum
pa'i nang du gzhug 11 dug mu zi tshe
thod ske
bkang
ro nyes
5
nas dkyil
'khor
ni
gsum dbus su gzhag par bya yungs dang bra bo sa lu nag gru
dza
bra
bhi
pa
sogs
gsang sngags rgyal dro 'am du ba 'thul
10
la
rnams
byas po brjod bar du 11
te
dang
kyi khrag rims rnams ni [150r] lus 'thung ba yi zad par ma 11 bsam bya par ni gtan ma yengs 11 bsgrub bya bar yang na za mthong rims
dang
15
11
rtsar gcig ni rengs pa 11 'og lkugs tu zhi mal gyi zhing bskrad ri rtser chu mdor 'byang zhing 11 'og thab tu sba gsad pa me 11 'og dgug pa la ni sgo khang shing
lha
'am
'khor
bde
lo
()
ba'o
sgyur kyis dbang
11
du 'gyur gnas rnams 11 khu thod chen po mar pa yi du blugs byas te nas bskol nang bas mig la byugs bzhar byed na mngon
shes
de nyid
rigs
ldan
rgyal
po
mdog
ldan
lang
tsho
myur las
du
lto PU. 5 dbyug : : ngan SDU; gzhug S. 12 bo : pa : kar 19 DU. : rangs rengs yis ltugs lkugs S; : zha ni SU; rtser D. 'byed zhing byugs byug la. 28 : omits 3 lte ldan dang
:
25
'thob
rnyed
gsar
20
bkug
cing la
11 11
S. 6 sbyar : dbyig bzhug P. 10 gzhag : SP. 14 'thul : thul P. 20 S omits gyi; U. 21 'byang zhing S. 22 gsad : rtse : SU. 31 gsar : gsang
25 t
30
7 P. : sbyor SP. 11 bzhag P. 16 yi : tu zhi : du cing : 'byed bsad S. 23 S S.
dan
tsan
lde
byas
11
te
gu mang bas de nyid las kyi sbyor par yang na me la gdungs
bya'i pa'i
gsal rdzas
la
byugs
til
mar
mar
me byas pa'i rnon dag ni
mig
thod
11
10
'dir
pas thob pa ni brjod
yang
na 'di
shes
bya
dang
ting
11
15
ste 'dzin
ldan
rang
nyid
brtson gang
pas chen gzhan du ma yengs du brtsams 'gyur pa de 'grub
smad
'tshong bstan
sngon ling ga'i
'byung kra
tsa
gi pa'i
'am
rgyal po'i dang dbang gi du ni nges de nyid
nyal
sa'i
mi
glang lo 'khor
mgrin
khrag
'og ra
tu
par
bcug
gis
khrag
nas
I la
gam steng du gzhag steng
I
ý
bu mo dag
25
yi
ge yis 'gyur par
gse
nas
20
ni
11
pa bya
mnan
khyi
bris
zla
11
te
byas
bcug
11
kyis
nyid bris
legs
khar
snying
rang mdun khrag khrag gis byugs mi dgug
11
bya
rang
ha na
la
med la
thogs
po
sngags
kT li
gzhar 11 pa yis 'gyur par
'grub
ltar
li
11
bya
mang mod kyang dgos ci zhig
bsten
ki
pas
dud
rgyal
sngags
gsang
byas
bu yi par bya
bsgrub
te
va jra
5
pas gdab par btsugs skyes
phur la shing la brtan
rus
ja
brjod
sngags
gsang
11
'gyur
dha kro jra ya ma rä om va ha na mä ra ya phat I ces
11
bcing
phag
ling bya
skyug
ý
khrag
30
ga yi rog
gi
sngags
ý
bris
[150v]
1 lde :I de P. 3 gdungs par ' gyur 6 bya ba'i bya'i P. DU. : par : pas
nas
S; : gdung bas 'grub 7 pas : pa S. 9 brtan
SD. 11 me : mer DU. 14 bsten SD. 10 gzhar brten : bzhar S; mod : yod S. 15 'dir S. bstan P; thob : thog : 'di 16 na : ni P. 23 steng SP. 28 sa'i : ste S. gzhag : bzhag ba'i S; mnan : gnan P. 29 gse : bse S. 32 gis : gi P.
ZS9
ge de ldan
yi
bcug dur
thod
gsang
nas
khrag
me thab skyug pa la
bsros
na
'og
mang bzlas bzhag na
the
tshom
sbal 'khor
khrag
ba'i
tsha
lo
pa ru
sngags
khrod
11
nad
te
med 'chi
kyis
5
pha
wang glad pa yis de nyid legs bris nas
mchan khung g. yon bcug la g. yas g. yon glang khrag sbal khrag byug ling phyogs su rang nyid kyi ga'i ling
ga'i
10
g. yon pa'i mthe bos mnan de tshe bzlas pa mang byas nas rgya gram lam du mnan la bzhag rkang
pa
las
de
zlog gcig
shing
pa bris khong
mong bya lo bris
rnga 'khor
par
ni
sbas
rog
rgan
po'i
nas
ling
kha
11
bcug
rang
yi mdun bris
khrag
gis
de yi
kyis steng gzhag rang nyid gi bsam gtan nges ldan na du the tshom med pa nyid 11 'dzegs la te rtse sba
rlung bskrad ri
bo
le
shug
gzugs
du
11
te
11
20 11
25
rkang
pa'i rjes sbrus pa'i 11 brgyad byas te ga sor par des bris 'khor lo dag ý pa'i
ling khrag
bcug
khar
snying ne'u lag
mong
ý
rta ma he dang sbrul 'ug pa'i khrag gis ni
ne'u bya rog khyo
rnga
15
rengs
na
khrag
bar
gnyis
rkang
nas
11
le gnyis
pa
gzugs
byas
rta
dang
gnyis
byas
te
du gzhag steng 11 he ma yi
I
4 skyug S. 6 wang : bang DP; glad : skyugs SU. 9 : klad khrag khrag byugs : sbal glang S. 11 mthe glang---byug : PU; mnan : gnan P. 13 mnan : gnan P; bzhag the : gzhag S. 15 gcig DU. 14 las : nas bzlog zlog S. 18 bar : cig : par PU; mdun : bdun PU. 20 gzhag : zhag SDP. 23 bo : bo'i D. 26 shug : shugs S; pa'i P. 30 gzhag : ya'i SP. : bzhag 31 yi P. : yis
260
30
11
pas rdung zhing gsang sngags zlos 11 'drud 'byed sbas na shing rtsar rtse tsan dan dkar pos legs bris nas
rus
gser mdun
sogs rin chen rjes du zla ba'i gzugs
su dril
5
du
steng
bskor ba ni nyin re'i bar nges byas na srung ji srid las rgyal bor btags na g. yul spyi
gzhag
la
rkang
na par btags 'o mas khrus
ba yi
ku sha ba mar sogs btab
gsol
nad
chu
steng
byas
te
'gro
10
mchod na thams
rnams
cad
srung
ba las thams rnam par phra cad nas 'dzin ba'i la snyoms par zhugs ba bya ting nge zhes rgyal 'gro ba'i 'di las kyi thams sngags rjes su sku cad nas dang ý gsung dang thugs rdo rje las phyung ngo 11 bcom
de
ldan
'das
15
[151r] bi
mä ra ya phat ces gsad pa'i'o 11 dwe sa ya dbye ba'i'o
pa'i'o u ccha tä ya bskrad pa'i'o mo ha ya rmongs dbang du bya ku ru sam va stam ä kar
bha
ya
ea ya
om hrih
svä
om hrih
strih
11
ba'i'o
11
gnan pa'i'o jah dgug pa'i'o hä 1 mehod pa'i'o
wi
mbha ya phat kä la rü om hrih sta
20
kri
25 ýý
na na hüm sarva sa trunna , saya phat svä hä snying sngags so po'i ý ýý kham hüm ba'i pa nye snying po'o tä
1 pas : pa D; rdung : brdung SD. 2 'drud : : dud S; rtsar khar S; 'byed : 'byer DPU. 4 rjes : rdzas SD; dril : gril du : stengs 6 S. P. 5 steng gzhag la : bzhag pa S; su 7 S. S. 11 re srung : bsrung DU. 9 steng : stengs : re'i 'das; S mar : dmar PU; na : nas S. 14 S adds las after 19 gsad : pa bsad S, bsad D. 24 gnan : rnam par. omits 26 ba'i kha dang bshal SD. lag mchod : pa'i'o mnan pa om i dam gha svä hä zhal sngags so S. 27-9 0Tj---po' o: svä 11 [gsil du P] bsil hä dri'i'o DPU. gyi'o om sta
2.6 I
om hrih
krum
ii om hril}
ha
brum
jrum
srum
hüm ga
po dam pa'o
snying
I bho ma ha kro dha ga ccha ga ccha sma tpu ja hna pra sa dam de vi mini kuru svä hä 11 spyan 11
pra ti gri drang pa'o
hah hüm strih om om hüm phatphat
chab
yon
po
bsil
zhabs
5
lo
I da dri du ka tva sta sa ma ga ga ces pa ooº sarva .)1 kyi sngags so I 'bul hüm jah jah ku tog ru pi phat ra ni me mä om a
chab ba'i
10
11 sngags so
I bdug he hah hri4 pa'i'o phat om dusta da kam hi bhü la ta kä satva sa rva ma ma rü pa om 1 hna ba ling hna hä i gri gtor gri pa ya svä mag pa ti
ii
11 ma'i sngags so
15
lo kri ha dhi tä tta tta ca na ma na vi na pta om 1 dr hä di sngags so mar me'i pta ya svä näm na om ja
ya
r ja
ya ba'i
gsol
' gro snyoms
phrin
sngags
par
las
'di
te
na
ryam ku 11 so
ru
svä
pa
1 ldog
zhugs
nyid
vi
täm
'dzin
rje
dang
ba
ya
kri
ni ma ma kä
rdo
nas
ya
ja
su
sthä
sva
ccha
de
ja
sva
nas
nyid
pa zhes 1 gsang
bka'
stsal
rü
pa
dhi
ri
ta
thä
ja
ta
hä
ces
ga ccha sr-8 bi
ga
gshegs
su
rjes ' dzin
su la
pa
thams chos cad kyi bya ba' i ting nge sngags
to
yongs
su
ha sa
rdzogs
sa
pa'i
11
( bho 11 1-20 om---ces jah jah : om pa yam tog me om gi'o I 11' bdu ha he phat phat pa'i'n sti om dhi po dha na ma 1ý I hä i' o orp va jra mar me' ya svä nai vi dhya äh hüm I Iý ma kyi'o hä kä la da kä zhal zas om svä rü pa sa tva ma hä bhü ta pa ti i dam baýli gri hnä pa ya [repeated : I (I hnä hä 'i'o D] pa ya svä gri gtor ma oý hrih
ja e hya [hye D] hi ä ga ccha ä ga ccha bha ga vän sa rva da sa ru dhi me mäm ma jja ra pri ye bha ksa bha ksa ma ma sa rva sa tva da ma ka ka rma ku ru si ddhi me svä hä I lha 11 drang ba'i'o ja ye su ja ye spyan om hri va ira I ha jra ja jra lha la sogs pa DPU. va ma ye muni va muh 21 ba'i DPU. sngags so : ba'i'o a
162.
20
25
dbyings
nam mkha'i hüýft las yong rdo dmar
dbus
su rdzogs byed bsam
'jigs
rje
kyi
gnas 11 pa yi
11
par
bya
par
phyag gnyis gcig pa 11 du dang mnyam sbyor shes rab mo dbyug pa thod khrag phyag na 'dzin 11 la he pad ma nyi ma ma zhal
po
5
ba bsgom brkyang tshul yi gyis yon g. 11 hum kri ta phat om ya man ta 11 'di bzlas po na gsang sngags rgyal 'dod
dngos
grub thams dbyings su dbus
pa'i
nam mkha'i ya yig bo
khro
gug gri dgra sta
skyil dhi pa
bi
dang
bzhi
phyag ma he nag 'jam dpal bo
rab sha
ni
rim
po na po
zhal
zhal
chen
po
pa'i
dang
[151v]
pas
na
'dzin
11
20
'dzum
zhing
11
sgom nyid chang btung zhing
rang
zhim pa'i chen dag kyang mo dur
gnas
khrag
ser
15
na
11
dang
steng
ni
tu
mtshan
ni
stengs kyis krungs
thod
khrod
11
gnas par 11 pa'i
byed
la
'byung
cad
gdan
ma'i
ma nyi sems dpa'i
skyes
'jigs
rje
rdo
pad
dpa'
po las
sngon
10
mur rgyu
bar
11
11
bya
byed
cing
25
bzlas par bya par gsang sngags 11 'byor 'dren le thig rnal ni pa'i bya'i bsgrub su bsam par bya phyogs 'grub bo las rnams myur du 'dis rtag
'di
yang na ma he gdong
ltar
11
shes bya ste sbyor ba yis
gi dog kha so sor shes yi sku khyad par du yang gsad pa la
ýý
5 shes---sbyor S. 8 gyis tu khros : srin po rab pa 'dra 15 stengs bsgom 16 skyil DU. : gyi sgom S. : steng kyis krung khrungs 'khor P. 19 : skyil gis DU, dkyil gyis D. 33 yang na : ni S.. 22 sgom : bsgom D. 26 bzlas : bzla gsad : ni bsad S. 263
30
nag rtse
po ma he'i gsum lcags
zhal
can
kyu
11
ni
'dzin
pa
te 11
bsam byas na sha steng 'dren khrag pa yi mchog tu gsungs 11 bo 'gal la khro sku ni res kyu 'dzin lcags pa grangs med spro
ma he
z1a
ba
sbyang
gis
zin
dus
5
su
dang sder mo ra snying bya yi khrag dang mi rus bsres 11 'gyur bar la phog pa smyo gang byi
dpal las
la'i
rdo
rje
I sbyor
'jigs ba'i
byed le'u
ste
kyi
rtog
gnyis
1 nag : dmar P. 2 te : ste SD. bsre S. 12 byed kyi : byed kyis
10
pa'i pa'o
7 gis P.
2öb1c
kyi rgyud 11 11
: kis
SD.
rgyal
9 bsres
po
:
[iii. de nas
bris
3:
Rtog yang
dag
sku]
bshad
bya
ba
11
'byor rnal pas sgrub 11 dpa' bo'i dur khrod ras sam gos 11 khab la gyi ma yang na mtshon chus rnam snang mdzad dang rdo rje par
bo'i
dpa' go ro
tsa
byed
pa'i
dang
khrag nas
ras
chang bya
tshos
dang
5
dug
11
dam por drud byas te lus ngag yid kyi gnas su ni 11 inga dang ldan pa'i bdud rtsi chus 11 dang hum bri ah yi ge om legs
10
par
skra phye dur khrod sol ba dang 11 khrag chen ldong ros bab la yis dbang thob dam tshig srung byed cing 11 dam la pa yi shin tu gsang
15
des ldan brtson ni ri mo mkhan don la kyi mkhas byas nas rgyud dus kyi tshes phyed mtshan nag po 11 ba'i gnas su zhugs nas ni gsang 'jigs bcom idan rdo rje mdzad bri 11 he khros ba pa'i zhal ma rtsa de
steng
'jam
dpal
'dzum
zhal pa'i dang sngo 11
dinar dang ser ma [152r] du ba'i mdog mtshungs bo'i khro brjid tu cing rab
zhal
sku lus
che
lhag
drug
dang
idan
pa'i
gyen
sgyu ma sbrul rus pa rdo rje phreng bas rgyan lpags gyon nas ni stag chen glang thod
20
25
skra 11
can
pa skam rlon
30 ýý
6 mtshon S; khab DU. 7 rje : mtshan : kheb : rje'i chus : chos S. 14 phye : phyed chu S. 8 dug : 'dug U. 9 tshos S. 20 po tshes dus S, po'i D. 21 : po chos PU, po'i tshes S. SDU add rab after SDU omit 24 su; ni. : stengs steng 25 dmar : dkar S; sngo : dmar S. 26 du : dur S. 29 rlon : brlon P. 30 rje S; rgyan U. 31 gyon : rje'i : brgyan gon P.
265
ma ma he
ma nyi
pad
11
la
rje mnan nas zhabs drug gis g. yon brkyang g. yas bskum gar gyis dang po na phyag drug g. yas kyi 11 ba tho rtse gcig gnyis pa ste gshin
gsum dgra
pa gtun shing kyu sta lcags
la
mkha'
'gying
5 11
'phyar 11
zhags pa ni 'dzin g. yon pa'i phyag gis pa bri bas byugs nam mkha'i mdog can thal 11 la bo du 'phro khro sku ma sna
tshogs
legs
par
dang
rgyab dur
khrod
mgo rdum rkang
chen sgyu
mkha'
mos bskor 11 pa yis thams
rnams
bar
bskor
pos
la
ma mkha'
lag
spyang 'gro pho
dang
lha
pa'i bris
phyogs
rdum
wa dang bya
mchod de ltar
gcan
rdum kyi
sna 'jigs
11 11
khyer
15
dang 11
po dang
tum
du
cad bri
langs
ro
mo sha zan
10
tshogs
za'i
bri
tshogs
bung rab tu bris skyi nas 11 der ni bsgrub bri pa po yang thod bzung nas sha chen mur gri gos nag gyon nas khrag chen 'thung rta
dang
'phreng bcom ldan de
ltar
ma he
rus
11
pa yi
ba bzung 'das bris
nas gsang sngags 11 la lta ba bri dang
chang
nas
go ro mnyam gzhag lha
tsa
nas
mchod
yi
dge
'dun
dus
tu
sha
rdo
chen
gsum rje
rgyun 'dzin
mchod
pa myur
20
du
'don
25
khrag 11 des
byed
na
'thob
30 ýý
3 g. yon---bskum : g. yas brkyang g. yon bskum P; bskum : skum S, bskums U. 5 gcig : cig. 12 yis SDU. 14 bar : : yi ba S. 15 rdum : dum S, sdum P. 16 dum lag rdum=--rdum : gtum S, sdum lag sdum P. 17 kyi : ki SDPU; .tum : gtum S. 19 zan : gzan U. 21 bsgrub : sgrub S. 23 gyon : gon P. 26 ba : bar D. 29 gzhag : bzhag PU.
US
phan
rab tu sba zhing las yon dam pa 'di
dpal
rdo
sku
las
ni
I bri
rje sku'i
'jigs
byed le'u
ste
gsang 'byung
kyi
11 11
rtog
gsum
Uri
pa'i 11 pa'o
rgyud 11
kyi
rgyal
po
5
[iv.
4:
Rtog
de has
sbyin dag
yang
pa ma lus
rtog
sreg
bshad
bya
byed
zad
gi
rim
par
phye
ba]
ba
cing
las
'dod pas rnams thams cad sgrub 11 blo ldan ser sna rnam spangs te rtul phod g. yeng ba rnam spangs nas la rab brtson bya 11 sbyin sreg las [152v] dang ba bla ldong mtshal ros dang dur khrod shan pa'i go thal sa mi dang ma he khrag gis brdzi do pa la khru khru phyed rtsig du zlum po ni gru bzhi'i steng rdo
rje
rgya
de
steng
ldan
gram
'khor
lo
byas
10 ý
la
drug
rtsibs dgod
5
la
15
ma drug ni mtshan par bya 11 bar me yi dkyil lte 'khor ni 11 du byas la tshad mtho gang pa ma he'i bdag
khrag
nyid
legs
gis
lho
yi
(
byug
par bltas
te
phyogs ba yis sbyor
20
11 zhal gyi thab kyi nang gi phyogs mtshams su 11 bon bltas la sa yi mngon me bskal bur bsgom pa'i me chen lta
ma he
der
ni
zhal
me lha'ang
gsum
phyag
gnyis
g. yas
pa'i
skyabs
phyag
sbyin
rang phyag
bsgom bzhi
bya
gnag
25
ste 11
la
rtsub 'dra'i yum la 'khyud 11 'gro la gis rnams
mdzad
cing
bgrang
ba mchog stsol g. yon pas ril drug drug rigs mtshan zhabs zhal nas me rnams rab 'phro
'dzin
phreng
brtson
11
ma brdzis 11 zhing
S. 10 thal 5 sgrub : 'grub S. 7 rtul : brtul : thab P. 12 U. 22 phyog mtshams su : U. 21 he : he'i : brtsig rtsig ba la S. 24 bsgom : sgom S. 25 lha'ang lte : lha S. 26 bzhi : drug S; gnag : nag S. 27 P omits phyag---'khyud; 'dra'i SU. 29 skyabs P. 30 stsol : 'dril : bskyabs S. 31 P omits zhabs---brdzis. rtsol 26%
30
tod
kyis
sna tshogs
rnams de ltar shes 'dod
brgyan
bsregs
nas rab
na
pa 11
don
chang
rnams rab tu 'byung gzugs dang sha chen dang dang ma he'i khrag bcas pa 11
stong
du bsregs
pa'i bo'i
dgra
11
bsgrub
phrag gsum bya khrag
glang
po
tu
bong
rta
byas
skyugs khyi sha
na 'chi
5 11 11
nas la 11
gsum gis dbang du byed 11 khyi bya pa sha chu 11 lta 'byer bsregs bar na mi nges 11 dang nas dang gro sa lu til stong
phrag 'ug rog
ba
wang so phag rnams drug tu gang bsregs phrag
yung stong longs rta
gi
mi sha rdo gsang
sngags
brgya
rtsa
ra
chang
rje
kyis
da u tpa
la
dang ma he chur
sha chen brgya
'byor
rnal brgyad
dan
bcas
chur
gang 'dod brgya dug dang khrag
'gyur
rtsa
til
rtsa dang
mar rab brgyad
byas
ldan nges 11
bcas brgyad
sgog
20 pa
u tpa
dkar
du bltas
lkugs
dang
te
du bsregs
I bur dag ga te brgya rtsa
11
kyis
rig sngags rol gzhan gyi dkar dan [153r] tsan po 'bras 'bras kar dkar ti1 chan yungs
la
te skrod
par
pa
sbags
15
11
pa
pha
shar
pa
spyod thams cad rnyed par dang rnga mong bya rog sha
sha
10
11
byas
11
na 11 gcod dkar dang
25
dang
brgyad
11
kyis dang brgyan S. 4 gzugs I kyis rgyan : pa : rnams 6 bcas 5 byas bsregs S. PU. P. 9 gis : rnams : sreg gzugs bsregs bsreg 11 D. : na me S, bsregs na mi gyis nas mi : 'byer S; nges S. 13 S adds su after P; : 'gyur : 'phye [sic. des ite 26 rig S. of syllables]. no. : gsang rnams 28 dkar P. 29 : can S; chan : can S, c en P; kar : dkar dmar D [SD sic., desyite dkar : ka ra S, dmar U, dkar no. of syllables].
Z69
30
bsregs
dus
nas
bya
zhig
gang sngags
rnams
snying
rje
kun
rnams ba'i
rim
bsam
yid
tu
srung dang
sogs
nges ldan pas 11 bral ma na 'dir bsgrub bya
ni
pa thams cad du pa'i rmongs gzhan
byis
'dzin
brtson
pa
mngon g. yel lhod pa zhing
du bsgrubs
bskal
pa stong bu yod pa ma yin
'bras
11
zhing ba 11
la
chung
5
11
'gal
pa 'chal blo rab gang shes med gros dman dam dang tshig gyur sngags nge
11
gtan
'dod
ting
11
11
'gas kyang
byas
11
10 11
11
te
du 'gyur thang chad pa nyid sha dper na blo zhan byis pa rnams zhig
phub 'bras
ma rdung
ji
mi chu
pa 'gyur
gyur la 11
nas
11
15
zhing dang
z1a
min te gzhu rnams rtag de 'dod bya ba'ang pa'i pa () la sgyu ma rol ma nyid po
sgyu
20
rgyu pa rnam grol gcig ci nus pa dpag par blos bzod na dpyad cing gzhal
shes
stong de la brtags la
bsgrub bya
'khrul
byed
nam yang dang sprin
ltar
thar
de
bar
yod
dbang
ye
'dod
'bras
'gal
ba
pa'i dngos pa'i dang
nges par dam grog
po
snying rnams rim ni
de la g. yang
de
la
ma grub
gzhan smos byed pa dag
brtag sar
25
med 11 na ci I
dgos
11 bzod mi lhung yang bla'i
11
1 srung DU. 2 rim S, rims P. 4 rje : bsrung : rigs : 6 U. rmongs : smongs S; byis rje'i pa 'gal : byas pa bslu S. 8 dman : sman PU; zhing D. 10 'gas S. : cing : 'gags 13 'gyur S. 16 rdung bar : zad S. 14 zhan : zhal : rlung khar SDU. 17 zhing SDU. 19 po : po'i S. 20 ba'ang : bzhin S. 22 pa : pu SD. 23 ci : ba yang : : mi S. 24 dpyad S. 27 bsgrub S; rim PU. 29 brtag : sgrub spyad : rims : S. rtags P. 30 grog U; g. yang P, rtag : grogs : g. yangs yang U.
270
30
chad
par
pa 'di mi bzod kyang rim min te
rtog
rtag pa nyid dngos po yod dper na byis
par
'gyur
ga la la
pa rnams mas kyis sa 'dir sdod dang ma nyid 'bras bu shing tog mang blangs la
khyod
11
5 11
la
bas
sbyin zhes brjod 11 du de bzhin rnam pa ma yang 11 'jig dad rten rtog pas pa tha bshad de dag drang bar bya phyir
bcom
bde
ldan
lha
yi
lha
10
mdun du zas dang
chen po yi zhal 1 khrag he dang til chang mar ma zas mchog rnams pa'i rab tu zhim [153v] 11 bya dbul bar dus rnams rtag tu 11 bcu gsang sngags rgyal po yi ge aha
15
11 du bya zhing gdon gis rgyun 11 bya bsam gtan rtag brtson tu par byed de ltar pa'i sgrub shes shing 11 de bu blo ldan yis ni skyes
bdag
kyang
'grub
rgyas myur nyid 11 dgos las rnams smos ci zhi sogs des dkrug khyer pa sngags grong na 11 khyi sha sbal sha rus sbal sha 11 la byi la'i rnga mong sha rnams du bsreg par bya brgyad rtsa stong 11 bas dri rta chen rab sbyar sha sangs
ril
bu byas
gsang brgya
te
bdag
angags rgyal brgyad rtsa
11 du mdun byas po bzlas
du bsregs
rgyal po dbang du byed par bud med dbang du byed 'dod
'gyur
20 11
25
nas
pas ni 11 'gyur 11 na
nya sha chang dang sha chen rnams
11
2 rim : rig D. 3 par : pa D; ga la : gal to DP. 10 drang S. byis byi la'i 25 dgug 23 dkrug U. P. pa'i : : grang : lu P; to : nas S. 29 P bu : ri 27 bas : las S. 28 ril brjod bzlas. add$ after ., 4.7 %
30
yis
sbag
11
te
rdo
rje
brgya
du bsregs brgyad rtsa 'dod mal dbang du byed
tha
chu
byas
bya
par na bcas
dang
11 11
po sha byas byang chub sems dang bsres brgyad du bsreg phrag par stong dgug pa dus rnams thams cad du sha
glang
chen
khyi
sha
rtsa
sbyin ma he
bsreg
gsang
sngags
gyi
zhal
sangs
rgyas la
gsod gang
zhig
sbyar bya 11
kyis
dag
mtha' 11 pa yis
rim
yid
bur
po'i sems ltos
pa myur rang sems kyi 'dzin rdo rje
pas khro
yid dang
11
kyis-te
rgyas
chags las la
grub
11
la
pa dbang
20
la'o rtsub 11
zhing kyis
ni
ldan
par
pa med pa'i du tshol byed
mi
bya 11
25
11
na bzhin rnam dag pas de 'grub 'gyur par
dang gang po gang spyod 11 'gro de dang de yi rang bzhin bya la nyams par gzhag mi mnyam ýý 'byor dus rnams rtag tu rnal pas [154r]
15
kyang
gnas po nyid nyer 'bras bu myur du 'thob
lta
tum
pa'i
pa
ma gsungs
ba'i
sdang drag po'i tu
sems
10
rgyal
zhi po bral
rgyal
rab
gcig
ba yi kyi
ni 'dod
11
kyang
cad 11
bas pos
'gugs
na
thams
sbyor
rtse
rgyud
nas ni
rnams
rgyal
dang
gsungs lta ji
zhi
las
11
du bsregs
brgyad
brgya
bya
inga
rtsi
bu byas
cha mnyam ril
ma yengs
bdud
sha
nya
5
te
dngos
yul
1 sbag : sbags UD, sngags U. 2 bsregs : bsreg S. 4 po : 6 bsregs bu bsreg 9 U. DU. : ril : smyams ri mnyam po'i lu P. 15 kyang : thob S. 19 yid : : dang DP. 18 'thob 23 22 S, P. S. tum po'i rtsub rtsug : : gtum pa'i sems U. 27 rnam : rnams P. 28 par : pa DPU. 30 de yi tum pa'i bzhag 31 de'i P. P. : gzhag : V2.
30
shin tu mnyam par gzhag par bya i) de ni thar pa nyid kyi rgyu (( )) 'di las kyi rgyal po rgyud ni dngos grub myur byung de 'dod pa'i dka' dka'
ba med pa'i spyod brtul
thabs
'di
zhugs
rnams
() 5
))
ni
te
spangs )) thabs
tu bde bar sgrub pa'i 'jigs ro sdug bsngal med bdud rtsi'i blo ldan legs par blang bya ste (( 'bad bya pas sgrub par shin tu )) blo 'gal gros rmongs pa mi shes shin
rtog bsod
pa'i
dra
bas bsgribs
nams dang ni
((
10
tshe
pa'i ))
sdig
pa yi su brtags
ii
phung po rnam pa gnyis 'on kyang 'dod pa thams cad ni )) 'gyur phyir rgyud mchog 'di las 'byung dman zhing brtson pa chung ba 'gal )) 'di
la
na myur
zhugs
de bas ngo mtshar rnyed
dka'
khyad
du 'grub
rgyud par
'di
mchog
rnams
nges
par
)(
((
))
ni gyur
pa
dbyibs kyang mi bstan na yi ge'i bshad cing 'khrol pa smos ci dgos dbang
15
ma blangs
20
((
)) (i
shing
))
ma mnyes par ma byas tshe )i bstan kyang thos par mi 'gyur te )) (( bar 'khor tsha ba la sogs 'khor de skad ston pas bshad pa'i tshe )) bla
rmongs te sde rnams myos shing rgyal kun kyang 'dud cing mgo bo smad 'di ni shin tu g. yos 'jig rten )) dang 'di nyan pa gang zhig rgyud (( 'chang byed dang bar shes nas pa dus rnams
kun
tu
'don
byed
na
11
1 gzhag : bzhag P. 2 de : des DPU. 3 las : la S. 4 byung U. 8 sdug bsngal : byed DPU. 6 brtul : rtul : du kha S. 10 sgrub : bsgrub S. 14 brtags P. 21 ge'i : ge P. : rtags 22 'khrol SD, 'gro U. 28 rgyal SD. 30 : brgyal : 'grol shin : gshin P.
273
25
30
'dir
tshe shi
nas
gal
te
'jigs
pa kun
mtho
ris
gzhan
du
myur rgyud
te gsal du 'thob
11
mehog
11
'di
dam gsal nam bshad phye na de ni sdug bsngal mang myong nas 11 du dmyal 'gro bar shi nas myur 11 bcad byas tu gis shin shing rang
bstan
dngos
nyid
sdug
grub bsngal
myur
du bla
dpal
rdo
las palo
bzhin dag
mtha'
rje sbyin
mngon
med thob
'jigs
nges par
byed
bsreg
gi
byas
zad [154v]
kyi rim
5
11
na nas 'gyur
rtog 'par
11
pa'i phye
ý
10
i
rgyud kyi ba'i le'u
rgyal ste
po bzhi
ýý
15 11 dpal po'i 11 dang phyug
', jigs byed kyi kyi rgyal rtog rdo rje pa'i rgyud dngos las kyi rtag s. ho pa zhes bya ba rdzogs grub 11 pa ndi ta chen po a mo gha'i zhabs nus pa can I bod kyi dbang ba mar pa ban dhe chos kyi lo ttsha grags
pas
sgyur
cing
zhus
pa'o
1 gsal SD. 5 myong : myos : bsal DU. po'i : po S; rtag : brtag
274
S.
11
7 byas
11
20
: bya
S.
17
3 a).
Part
[GTAM RGYUD KYI
III. [The
Myth
dpal
rdo
RTOG PA]
5
Section]
'jigs
rje
byed
[158r]
[158v]
de nas yang bcom ldan nyid kyi rdo
rje
rdo lho
rje
'tshal
phyag
dag bshad
sku gsung thugs 11 las byung ba rnams yi 11 'jigs byed chen po yis
phyogs
rgya
mtsho'i
phar rgal grong khyer ni 11 byon su
de nas gshin rje'i ga la ba yi gnas bzad
mi lcags
la
zhabs
bcu
ni
med bcu
sgo
mkhar
drug
lo
bya ba 11 11
10
na 15
11
gis drug brdzis 11
gcig ye shes rtse mtshan ma yis lcags dbus kyi mkhar chen po brdzis 11 de tshe bdud chen las rgyal nas ha
hi'i
ha hi
chos
kyi
gzir dpa'
bzhin
dpa' bdag
sgra
rgyal
la
po
sogs
11
pas pa
du ni
rab smras pa bo chen po ga la ei 11 bo'i dgos pa bdag gis bgyi cag srog gi bzhin dbul
tshul lha ma srin srog
sgrogs
gi
yang
ni
snying
gyis sde brgyad
snying
25
po rnams dpa' bo bzhes
phul
kyis ba
ni
11 rjes gshin ya phul ma mos ma kse srin pos ra phul gnod sbyin 11 bdag ni phul sa sa mi yis
7P omits mtsho pa S; nas : : sro P. ni : yin ei U.
20
dpal---lo. 12 yis S. 13 mtsho'i---na : yi : bsgal nas S. 16 bzad : bzod P. 20 rgyal : brgyad nam P. 25 bo'i S. 26 srog : bo U; dgos : dgongs 27 dbul SD, dbus P; bo : bos DU. 28 srin : 'bul S; kyis S. 29 yamg : mang U. 32 ni : kyi : na S, "
2.75
30
btsan de
tsa
gyis
rnams
cig
bran
du yang
gtan
tshigs
bdud
phul
11
du
dril
ba ni
ni
khas
blangs
chen
po dgongs
ye shes 1ha yi bsnyen pa nyams 'og 1ha yi bsnyen pa la
da
kyis
de yi
11
so
phyir dang 11
pa rab
chud
chud
nas mi 'da'
11
5
nas 11
dam las thugs sngon gyi do mi 'grub pa ni mi srid
10
ya ma rä ja sa do me ya ya me do ru na yo da ya ya
da yo
ya de
kse
ra
ni
ya
ces
rje
'jigs
rdo chos
kyi
sgrol
ma dang 'khor inga nga rnal
bka' ces gtam
ni
po
'byor
la
1111
la
rnams dus
kyi
sogs
cad
pa
'byung 'dzin
rigs
15
11
pa
11
kun
brlabs
gyis
bka' tha
11
po yis
11
11
mo bu mo rnams
sring
bstan
chen
du byin
zhing
brgya
ya
thams
nya
11
ma ya pa dang
smras byed
pho
bcas
yi
rä
ni
rgyal
rje ba'i
gshin
ya
ccha
skad
kse
bsgo
11 la ma ba'i tshe mar
ldan
la
11 bzhin tshul rnams gyis du mna' pas dam bcas pa dang mnan bzhin las
bsgo'i
gyud
20
ba
kyi
rtog
pa
rdzog
bor
ro
I
s. holl
1 tsa : ttsha P; kyis : kyi S. 2 cig du : gcig : yi U. 8 gyi : gyis U. 10 me : med S. 12 yo S. 13 S adds hüm hift phat phat after ma ya. 17 rje SD; thams cad : la ces ni. : rje'i : ging SD. 19 rnams : dag S. 20 rnams : zhing 27 SU missing. 23 rigs D; D omits mar; : rig 23 pa : pas D. ldan. after
27M
tu U. 5 ye ni : ro ni 14 S omits sogs S. 18 kun S. 22D adds pa
25
3. a).
Part
IV. CHU CCHU NDA RA'I
[The
Musk Shrew
[211v] skad
RTOG PA
5
Section] du
rgya gar skad du 1 chu cchu nda ra'i
bcom ldan de nas
'das
rje'i
gshin
chu cchu
nda ra'i
1 chu
cchu
rtog
pa
gshed
la
ra
nda
1 bod
kalpa
1 'tshal
phyag
mo bshad
cho ga zhib
11
lo
bya
par
10
ste
iom ru
dro ya ma he sva ra yo ga pra sä la ya 1 yo ga si ddham 1 da dä hi me svä hä 1 hüm hüm hab da ha da ha 1 pa 1 hüm phat C3 pa ca u rdhve ya 1 'di'i ba'i du bya cho ga ni sngags rig ni nyin mtshan dang dri dang bar bdud spos phul nas gtor tog me mi nyal 1 1 brgyad btang bzlas 'grub ste par stong phrag na ma 'gyur ba
ro
11 de nas
phye
su gyur
1 pags mar btags
pa
dbral
la
la
blangs
rnams
las
phye ma de
ba
dang
rus
1 stong bskus na
te
nda ra
chu cchu
pa phrag bdag
dang
bzlas
gnyis nyid
dang
sha dgra
shi
ngo ý hu om ma ma yam ti de bskus lag la ma pa phye
spu nas
yis
mi
11
25 nas
gang
la
de
reg la
pa de
dbang
du dpag
bskus
na rkang ma nyid pa 1 du ldog tshad stong phyin go phye ma de nyid nas dgra'i la bskus kyis sgor stong sgo logs gyi nas khyim 11 de brgyad bzlas 'gyur ro ma phye phrag na skrod par bcad cing dang dur khrod kyi sbas ras dgra bo'i sgo rtsar na
dgra
20
11
mthong
'gyur
ba ni
15
ro brgya
bo'i
phye
rigs
rnams
'joms
par
'gyur
ro
11 yang
na
7 DU add namah after kalpa. 8 chu---pa lo pa'i : te'u cho bcom ldan 'das; ga zhes bya ba DU. 10 DU omit DU add po 15 D omits hüm. 17 U omits after 20 DU add gshed. ni. las; rnams DU. 23 ba la bskus after gyur : 'gyur : bar byugs DU; dgra DU. 24 DU omit 25 hu yam : dgras yis ngo. ti : hü pa ti D. 27 DU omit nyid; na : nas DU. 28 brgya-: brgyar DU. 30 brgyad -nas D;. song na yang : brgyar 'gyur ro : byed do P. 31 P adds khrod khrod; after ras : sas P. 1: 77
30
1 pags rigs skrod par chu cchu nda ra'i na la stong nas gcin phrag brgyad yongs su bzlas pa blangs [212r] bcings bkang te shul gyi sas nas skud pa sngon pos 11 bkrol 'gag 'gyur btags na ro na gcin par nam mkhar 11 btags nas thar ro chu cchu nda ra'i pags pa phye mar dgra
'dod
bo'i
lha
chen dang
du
po'i
mdun me tog dang
stong
phrag spos dang
11 yang
la
bzlas
brgyad
1 1 gtor btang ste ma 'grub de brgyad bzlas par yang stong phrag nas slar na 11 'gro de bskus 'gyur skye rtse na ro sna'i mor phye ma 11 dgra 'gyur bor thams na gzhag sdug par ro mgo cad
dri
dang
'gyed
thams cad rang ma de nyid bstan na snying gzugs 'gyur
byas ro
pa
thebs par snying gar bskus nas gal 11 'gyur bar ro sa lu'i
na
nas phye 11 sa lu'i
ma de
la
dbang
de
lan
du
11 dur
'gyur
thebs
bzlas
stong
khrod
thal
gyi
na
thebs gang
gi
mgo bor
11 ro phye ma de thod pa bo dang dbye bzhag na dgra
'gyur
15
mnan gang gis 11 'gyur ro par
gtor
nas
10
11 phye ro te dgra la la ma phye
des bskus ma na dgra bo de rengs par de la byas te phye ma gzugs phye ma
ro par na mdzes la dang bcas pas dgra'i tshogs dang mthong pa de dag nad kyis
phye pa
'gyur
lan
pa'i
gi
bskus ba
bdug
5
blugs
dang
lhan
20
'gyur bar tu su sgo glegs cig 11 bud lag la bskus de bud med gyi pa na med phye ma ro 11 bar 'gyur de 'chi sbas na phye ma de gang gi sgor ro 11 bsres de dang 'gyur po chen sha ro phye ma par skrod
btung
bar
gang gis dag de bshang phye ma
nas
11 dgra thebs cchu
nas nda
bo
bkres phyi
ra'i
nas rus
pa
1 na nyi pa dang bsres byin
dang
rang pa blangs ni
'chi'o bdun ma na byin dgra la nas
1 gzhang 'brum dga' bar nyid nas
gang
gi
dang
na
tshad pas 11 chu ro
'gyur
khyim
11
du
2 blangs DU. 4 btags : phye mar btags : bteg D; 'gag : 'gags D; DU add ni after dgug 8 brgyad 7 bdug P. : na. : brgyar U; de nas : des DU. 10 DU add la after cad; gzhag : bzhag DU. 12 DU omit gal te. 13 na bar : ngan bar P; P 14-15 DU omit phye---te. 17 dgra'i omits ro. : dgra bo'i DU. 19 P adds gang before 21 DU omit tu; : gang. glegs dang. 24 DU omit dang; U adds gleg P, logs DU; P omits dang after po. 25 gis : gi DU; byin : sbyin DU; bdun na : bdun gyis DU. 26 DU omit dag---nas; U omits byin na; na : la D. =8
25
sbas
na
dang
bcas
thod ste shing
11
'chi'o
lha
pas
steng pa'i 1 yang dur
gi
khyim
cchu
ra'i
nda
sha
la
mchod pa byas nas 'dug la thod pa bzung
du khrod
sbyin sregs ma de tsha ba
phye 1 gang
chu
kyi
byas
gsum du bzhag
ba
thal na dang na
11 ro phye ma de ske de nyid du 'grub 'gyur par kyi khrod byas te sas gzugs 'gyur
la
bsres
tshe
la
zhag nya'i 11 dur khrod du la
lan
pas me'i dang
ro
11
sgo
rtsar
bzlas
stong
[212v]
'grub
de
dang
pa bya du blugs
'gyur
par
15
ro
ba ni su 'gyur bar tsha ba 'byung
las
bsres
phye
pas ma de
sbas
gyad dang 'phral
na
las dur nas
11 du na tshas 'gyur gsod par ro phye ma de lan 11 bsres nas gang la brdegs pa de dbang du 'gyur tshar ro phye ma de yungs kar dang bsres nas rgyal sgo la po'i 11 11 de dbang du 'gyur rgyal po gtor na ro gang gis mnan 11 kham phor pa de dag thams cad kyang dbang du 'gyur ro 1 btang la ba brun dgra'i byugs la pa so ma glang gyis
10
'phral
chen dri chu ' gag go
dri
ra'i
rtog
chu drod ma yal ba la bkab na 1' phyung nas slar ' tsho' o 11 pa rdzogs so
1 dri
15
chen dri
chu
cchu
nda 20
bha phyis
ro
phyag bsgyur
rdum ba'o
gyi ýý
phyag ýý
dpe
las
1 rdo
rje
grags
kyis
2 pas : pa DU. 3 la DU omit : nas DU. 4 DU omit ste; DU. 5 shing thal DU; ro : to P. 7 DU yang; : sol : cing ba. 8 ro : ba ni P; P adds gang gi add gsum dang after du bzhag khyim bar ba 'byung 'gyur tsha na de la me'i ro before D. 9 DU omit 'grub 10 sas phye; gyad : kyang par. 'phral 10-11 : sa la P; DU add brnyan after gzugs. nas 'phral DU. 11 tshas dang P; P adds dang : phral : tsha de. 12 tshar dang DU; brdegs after DU. 14 : tshwa : brdeg de. 14-18 DU omit DU omit 19 DU add zhib gang ---'tsho'o. 21 bha--fis mo after pa. : rgya gar gyi mkhan pö di pam ka ra dang bod kyi lo ttsha ba rwa DU. 22 DU omit phyis.
279
Part
3 a).
V.
DPAL
'JIGS
RDO RJE
BYED KYI
RGYUD KYI
RGYAL PO RTOG
PA GSUM PA
5 [The
Three-Section
dpal
rdo
'Jigs
rje
Tantra
of
byed
kyi
Vajrabhairava]
kyi rgyud rgyal po rtog pa I I [1r] du so rgya gar skad I I bod dpal du skad
gsum pa zhes bya ba bzhugs sr3-vajrabhairava-tantraräja-n-Ama
rdo
'jigs
rje
bcom ldan
byed
'das
kyi
dpal
kyi
rgyud
gshin
rje
rgyal
gshed
po zhes la
phyag
bya ba [2r]
10
I
'tshal
lo 11 15 [i.
Rtog
don
dam chos 'di
gang
sku
khams
lo
bri
zhi'ba
gsum
ba] 11
nyid
rnam
rgyal
te
dgra rje'i zhes grags pa yi lo bskor ba'i cho ga bshad
gshin 'khor yon cho
ga bzhin
dur
khrod
ma ndai dri dang
pa'i du bsnyen
la
ba lang
sogs
khru
do'i
ba yi sogs
zla
gzhan
[2v]
ldan
tan
nyi
'khor
1:
la
yang
sngags
20
pa yi
pa yis
dben
sa ru
tshad
rnam lnga dor pas byi
du bya
25
dang bya
sogs dam rdzas lnga 'khor lo tshogs kyi
11 dang
bye brag gis nang mchod pa'i par mchod pa byas nas ni 'khor lo bri dang btu ba dang
phyi legs
sri sri---tantraräja 8-9 P omits dpal---so. 10 : krsnayamäri-tantraräja-trikalpa 10-11 P. : rdo---ba kyi gshin rje'i gshed nag po'i rgyud pa rgyal po rtog P. 20 rje'i gsum P. 19 'di : 'dir : skor : rje P. 21 bskor P. 22 ni : yi A. 24 la---ru : dben pa la sogs par P. 28o
30
drang
11 ba brtsam spo [3r] 'byor ldan pa yis pa rnal phyogs su kha bltas te 11
dang bsre
sngags lho yi
dam tshig
rjes
dang
dran
su
11
pa yis
tvam I vajra samayas gsang sngags 'di ni dran
5
om
'khor dbus
lo
bri
ba brtsam
nas
sor
tshad
tu
zlum
por
'di
ni
nang
rim
pa
gsum
gi 'khor du bskor
sgo 'di
med lcags
[3v]
ni
gshin
bskor
mkhar rje'i
par
bcu
kun
byed bya
drug
ba ni lo ste ba bcu
grong
cing
11
la
par 11 11
10
11
drug
bya
khyer
te
'jug gyi pa yin 11 de yi phyi khyud rim mu gsum kun tu lcags bskor ba ste ris srid
pa
gsum
15
11, de khyud dag la mu re re khang pa sum cu gnyis dang ldan 'gro ba chos bzhin spyod pa yis 'khor phyi
lo rol
'di
ltar
mu khyud
bris tha
nas ni ma la
11
20
yi ge ka sogs da yig mtha' da nya bsal nas dgod par bya yi ge dha sogs ksa yig mtha' bar bya 11 su bri [4r] dbus khyud dag la ni mu ma dbyangs bcu drug 'gyur yig nyis btu dang dgod sogs rtsom pa ni dag shes par bya mtshan ma 'di de yi
25
rjes
dgod
11 dang ba dang tan z1a mig yon rig byed mda' dang dbang po dang rgya mtsho bkra shis gza' dang phyogs
30 ýý
3 bltas P. 9 tu : nas P; bskor : ltas : skor P. 13 te : P. 18 cu---ldan ste P. 17 la : la'ang : bcu rtsa gnyis P; spyod : gcod P; yis mdzes P. 19 ba : ba'i : yi P. 21 rol : rim P. 22 da : de P. 23 da nya bsal de nyi gsal : P. 24 mtha' : mthar P. 28 ni : na P. 32 gza' : bza' P. 281
drag
po nyi
tshes
zhes
ma yan bya bar
phyi
rol
mu khyud
shar
gyi
tshangs
rim min [4v] yi shar
tshangs
thig
rim
min
ge mig gi shar du de yi
yi
rtsis
pa nas tsam blangs
mu khyud ni
mig
tshad
11
byin
kyi rgya
dbyangs mig lho
11 bzhag g. yas g. yon 11 khang shis pa nas
tshangs
thig
mtsho yig bcu
can
gi
tshad
yi
ngos
nas
par
du blangs la
tshad
ru
de
de nyid mig
gi
tshad
pa nas 11 pa
ldan
nas
pa'i
20
ni
sbyin 11 pa yi
du blangs
rjes dbyangs
15
de bzhin
nas rim pa min ba khang gyi can z1a dbyangs yig bcu gsum gi
nas
grangs khang
gyi
gcig
nub
mig iho
10
11
te
rim min bkra dbyangs yig gnyis pa can blangs du byas tshad gi nas ni mig 11 de yi ngos la re re sbyin nub [5r]
te
pa nas
blangs
5
11
la
tshad*du khang
nas 11
kyi
dag
ngos
gi
can
phyogs
11
grags 11 la ma pa
shis
gi
bzhir
phyogs
tu
khang
kyi
ngos
rab
thig
ge bkra
gyi
pa
tha
can
gza'
lag
sbyin
pa nas dang ldan nas par
pa 11
ni bya 11
25
ba ni yig gsal du blangs nas ni
11 kyi nub ngos su sbyin sngon bkra shis khang pa nas nub nas-[5v] dbyangs yig bcu gsum par ldan pa 11 11 du blangs tshad nas ni mig gi 11 de bzhin kyi sbyin ngos su nub bzhin
1 pa : sa P. 4 thig 7 shar gyi : nang gi P. 14 nas : te P. 16 P. 19 par : dang P. g. yon bzhag P. 33 su
A; pa rtsis P. : thigs : nas brtsams P. 10 rim : rims P. 12 bzhag : gzhag sbyin : bzhag P. 17 grangs : bgrangs 21 yi---sbyin : phyogs de yi g. yas : la P.
2$2
30
nas bkra shis khang pa nas dbyangs yig bcu gcig par ldan pa 11 blangs du tshad nas ni mig gi
byang
byang
gi
rlung
sbyin ngos su de bzhin 11 bon bya ba sa zhes
5
gi de blangs tshad rjes sbyin gi mig mda' can khang pa nang gnas pa 'od kyi gong bur byas pa dang bgrangs de nyid nas ni [6r] pa yi
11
11
11 khang pa nang gnas pa sa can dbyangs yig gsum par ldan pa dag ý 11 du blangs ba'i tshad nas ni z1a byang shar mtshams su re re sbyin
10
rgya mtsho khang pa nang gnas pa dbyangs yig gnyis par ldan pa dang 11 khang pa nas rim min yon tan z1a shar rim
ba'i
tshad
lho'i min
bkra
11
du blangs su
mtshams shis
15
nas ni de bzhin sbyin
khang
pa nas
20
inga pa yig pa dang ldan [6v] yan lag can gyi khang pa nas 11 du blangs ba'i tshad nas ni z1a iho nub mtshams su de bzhin sbyin 11 khang pa nas can rim min tshes
dbyangs
dbyangs
yig
gsum
pa
dang
idan
25
pa
11 khang bkra shis pa nas rim min 11 du blangs ba'i tshad nas ni z1a sbyin nub byang mtshams su de bzhin dgod par byas nas ni de ltar 30
de nas dad pa brtsom par bya 11 dran byed dam tshig su rjes cing 11 ldan dang pa yis rdo rje shugs shar
gyi
[7r]
tshangs
thig
ngos
gnyis
nas
4 dang 2 par P. P. 10 sa : gza' : su : la P; bzhin : rjes P; nang P; nang : pa P. 14 mtsho : la P. 11 par : mtsho'i pa : na P. 15 par : pa P. 17 blangs : gzung P. 25 P omits dang; before P. ldan P adds dang after pa. 30 dad : drang 33 tshangs P. : mtshams 2al
ldan
yi ge zung khang dbus kyi
grangs
nas
bzhag
par
ni
dbus kyi
de nas
ldan
zung rim
shar
gyi
gnyis
bya
par
thig gzhan tshangs phyogs de bzhin zung ldan grangs
de bzhin
11
ngos
gnyis 11 ni
nas
khang yi
par bzhag 11 ge yang
pa
grangs khang
gnyis
nas ni par bzhag
nas
I
ý
pa'i 11 du de bzhin gzhan yang no phyogs 11 ldan zung gsum pa yang shar gyi [7v] khang par bzhag rim pa gsum pa'i pa
du yang
gzhan
phyogs
kyi
mtshams
yi
de bzhin bral
ge ya
no 11
ni
ge grang
yi
gi
par
11
yi ge gzhi ni dang las soli mthun pa yi so ba'i bskul yi ge dgod par bya dang
gsad
bskrad
ge phat mnan pa la yi
ba
[8r] ni
dang
yi
dbye
bzhag
ni ge
20 11
ba
la
11
bya
par
lam
25
la
ni yi ge sva la pa ni yi ge om rgyas 11 dgug pa la ni yi ge jah 11 'od zer ni de dag la ni zhi
ba
zhi dbang
chu ni
ste
rlung
rgyas ste
15
11
bya
la
gi
ming
10
11
su grangs ngang rang nang gi mtshams 11 ba'i du khang de dag phyung stong 11 kyi dbyangs bya yi ge grangs par 11 la dbyangs kyi yi ge'i gzhi ni ming
5
pa drag
sa
11
po me
1 zung : gzung P; grangs P. 3 gnyis : drangs : dag P. 4 zung : gzung P; grangs : drangs P. 7 grangs : drang P. 16 grangs : drang P. 17 gzhi : bzhi P. 19 gzhi : bzhi P. 20 : sor P. 23 bzhag : gzhag P. 24 : mnan : gnan P. 25 soli sva : om P. 26 la ni : de bzhin P; om : sva P; after om P adds dbang la bam gis rgyan pa steil*. 28 dag la : la las P. 29 chu ste : chus te P.
2S L.
30
dbye
dgug
mnan
pa
drang
bskrad dag
ni
ba'i
bsre gnyis
ba
sbyor
med
kyi
bkra
z1a
ltar
'od
kyi
'od
kyi
gong
bu
'dod de
dkyil
rang
yi
ge
de
tshe
thams
pa
bzhi
yongs
su
dag
mchod
dang
las
kyi
'khor
dag
mnan
pa
wang
dbang mnan
ni
gur dang
pa
bskrad
la pa
ba
rta
[9r]
byas
bri
ba
yang
ni
par
bya
bya
tsan [9v]
ldong rog
khrag ma
he
la
11
11
'tshong
dang
11
11
la dan
dinar
ros
sogs
25
11
ras
gis
11
sogs
pa
rgyas
pa
20
byas
bskrad
zhi
nas
11
Is
khrod
11
nas
bar
smad
15
11
byas
Is
dur
11
mdzes
pa
dang
dang
te
rgyas
dgug
bya
bkod
yang
blangs
gum
ni
re
la
11
pa
gzhi
dgug
ni
bya
10 11
yi
bya
bcu
ras
dbye Is
but
brtsom
ba'i
bya
kyang
cad
Its
ya
pa
zung
ji
ras
dang dang
dbye
ba
dge
gsad
gi
kyang
ge
5
bzhag
po
spel
ma
yis
par
gnas
zhes
par
dang
tu
dbang
du
Is
bye
ba
shin
po
gtor
lo'i
zhi
rgyal
hHm
khang
ba
gong
khyim
rlabs
spo
kyi
pa
11
du
dang
ming
bya
bya
bzhag
idan
gnyis
byin
bya
zung
kyi
but
nang
na
sngags bcu
de
khyim
'od
yi
11
ni
par
ldan
gong
kyi
phyogs
nas
shis
bsgrub
pa'i
byas brtsom
mthun 11
bzhin
dang
sngags
[8v]
dbus
ba
dang
pa
rgyas
sbyor
ba'i
dbang
pa
sogs
11
30
te 11
4 brtsom 1 mthun 2 mnan P. P. : gnan : 'thun 10 po 9 bzhag 12 zung ldan P. P. : por : gzhag 17 la 16 rlabs 20 brtsom P. P. : rlob : pa P. 21 bye 22 27 P. P. : dbye gzhi : ni : mnan 32 ba rta lta P. P. mnan : gnan : la
186
:
brtsam
gzung : brtsam P. gnan
P. ba P. 30
gsad
pa
dug
dge ba'i dge
lcags zhi
las la
min
la
sogs
la
ni
bzang
mi
bri
pas
po'i
((
shing
dang
rus
(( ((
la
sogs pas bri bar dbang la ba shar ltas
bya 5
nub po lho
pa byang ste drag i( bar bya la ci rigs sbyar gzhan (( dbang dang dgug la pa zhi rgyas dgod bya ste rim bzhin sa 'khor rgyas
[10r] dag 'khor las bzlog ni rim gnaw dbye dang la bskrad pa mnan gsad (i rim pas bzlog sa 'khor pa ste (( dag bri 'khor bzhin ni rim gnam de ltar legs par ma bris na (( lo rang la bzlog par 'gyur 'khor de bas nan tan lo
'khor
de bya
bris
par
+(i
nas
zin
(( 15
(( ((
lo de (( gnas 'khor for spyan drangs to 'khor (( ba bsdu ba'i yis sbyor la
ma ndal ras kyi rdo
legs
skyed
10
rje
'khor
ma ndal ras kyi
lo
[10v]
bar
bsdu
bya
20
((
mchod nas ni (( byin rlabs dmigs par bya bden pa'i (( dmigs pa'i bzhin ji itar cho ga lo sbo bar byas nas ni (( 'khor 'khor
sngags
gsang
om va jra dam tshig om va
rdo
rje
jra
lo
bzlas
pa
rtsom
sa ma yas tvam gi ve
shugs
par
bya
25
((
i
sngags
so I hnm ga
kyi
sngags
so
1 pa : la P. 3 mi rus dang : rus pa yang P. 5 ltas : In P. 7 la ci : yang spyi P. 9 'khor : skor P; bya : pas P. 10 'khor : skor P; bzlog : zlog P. 11 mnan : gnan P. 12 pas bzlog : las zlog P. 13 'khor : skor P. 14 de : 'di P. 15 bzlog before 'khor; : ldog P. 17 P adds ras gi [sic] lo : lo' i P; P omits 19 drangs par bris. to : drang ste P. 20 yis P. 25 spo bar : las : sba ba P. 26 rtsom : brtsam P. 286
30
ý jra ha hä tri sa om va ma ya sa ma ye ma sa ma ye svä 11 bsre ba'i sngags so yi ge on va jra sa-[lir] ma ya jah 11 'khor lo sbo ba'i sngags so 1 1 do ja do da om ya ma rä sa me ya ya me ru na yo ya ya da yo ni ra ya kse ya 1 ya kse ya ccha ni ra ma la hüm_ hüm phat phat ý rtsa ba'i sngags te las thams cad pa'o 1 kri hrih hüm tä strih vi om na na phat 'di ni las thams cad kyi sngags te las thams S"ä, ntim kuru svähä
5
'di
zhi
bskul
bar
cad pa'o
10
ba'o
kuru svähä pu stim [llv] rgyas pa'o
Va sam kuru dbang
gi'o
mä ra bha di
si
ba'o
u ccha bskrad sta
ý
ya phat
11
gsad pa'i'o dbye
tä
11 ya
pa'o
20
sa ya pa'i'n
ý
phat 11
hüm lam
11 mnan pa'o ä kar
ý
ya phat
mbha ya
dgug
15
svähä
jah
ý
ý
25
11
I ca 11 ba'i'o grol om mull
ä li gsang
kä 1i'i sngags
grong khyer 'byung ba'i
ni rtsa
ba ste
ýý
da 1 va jra---tri 5-6 P. sa ma ye :a sa me tri ya sa me 6 6-7 da la A. P. P omits hüm hüm. 8P adds ni : ya : ya 'di; P adds gsang after ba'i. 9P after adds hüm after hüm. 10 thams cad kyi : kyi gsang P. 14 pa'o : par bskuI ba' o P. 16 gi' o: gi go P. 18 gsad : sad P. 20 ba' o: ba'i'o P. 22 pa'o P. 24 mnan : gnan P. 25 P adds : pa'i'o hüm after ba'i'o ya. 27 mull ca : mu da A, muh P. 28 grol dgrol ba'o P. : slar 287
30
las yi
ra dag kyang ba med na ni 11
btson
kyi
ge btu kyi
sngags [12r] yi
sgra ge
tshang sgra brda
sngags
gsang
ni
I)
yin
log
par
'gyur
par
ma bkod
na 'gyur
ni
nyams par pis ma brjod
sngags na dngos kyi grub med par gyur sngags drang ba dag ni ma byas na 11 11 'khor bar 'gyur tu ro mi shin gsang
bar yi ge bsre bcu drug khang skor
phyogs
rigs
sngags
lha
ma byas na pa don med log na don mi
nyams las g. yul
min
[12v]
dbang
'khor
lo
cho rgyu dad
11 11
11
10
'gyur 'grub
log
pa ni 11 dang pham pa
dgra
po'i yis dgra 11 ba byas sbo ma na
bsad
11
bzhin
15
'gyur ni nyams par ba dang pa dang sbyor
ga dag yin
pa brtan
de nas
nan
dpal
'jam pa
dang
5
ste
rtog
pas tan
'grub
bskyed
par
'gyur
de bya
11
'khor lo rtog pa las 11 11 dang pa po'o
gyi
20 bri
ba'i
P omits kyi. 3P adds gsang before sngags; P, bse A. 15 po'i : po P. 16 sbo : sdo P. 'jam---pa bas 22 20 P. bstan P. : nas pas (sic] P. P. 23 pa ste : pa'i rje nag po'i
2815
cho
ga
rgyas
10 bsre : sre 19 pa brtan : : dpal gshin
[ii.
2:
Rtog
de nas
gzhan
dam tshig
rdzas
bshad
yang
bsgyur] sman
par
bya
bya bsten tu par rtag pas sngags [13r] dang 'o bya ma zhes rus sbal 'od kyi lo, ma dang 11 de bzhin
5
dang po nyid ni pa 11 ba dang khu de bzhin me yi dag ste snyan gyi ni rdzas sgra 'jim
skam
dag
'di
rtag
rang
bzhin
tshe
ring
rtag
tu
tu
gyis dbang
lang
sbyad ni
nad
po
tsho
na ni
11
10
med cing
rgyas dar la
pa dang bab 11
byin rnams kun gyis gyis rlobs 11 'di la spyad par mi bya ste 'grub kyis mthu dang ngo bo nyid lha
'dzin ting sngags las kyi rnam smin rig de
pa
'dzin cho
phyir
tshes snod drod yang mar 'od
yang 'jim zhag
kyis
sbyor
bar
byin byed
sa la
ga bzhin
gnas du bsten
rlabs 11
nas
11 11
20
skya rengs gcig shar pa na 11 la ma reg rus sbal zho 11 'am bar btung ba ma yal na nyi gyi kyi
de nyid zhag [14r]
pa'i
[13v]
15
ma'i
sbu
gus
btung
11
la gcig ngo yi tshes 11 lo ma btsal nas ni nas ni bzung nas kyang
shar pa na skya rengs bar bya lo ma de bcad bza' 11 bya sbu gus na nyi ma'i 11 bzang nas ni po sbyar pa 11 du skam gsum chu yi nang
25
gsum
4 par bya : pa ni P. 9 snyan : brnyan P. 10 dag : rnams P. P. 11 gyis : gyi P. 13 tsho : mtsho P. 14 rlobs : rlob 15 spyad par : dpyad pa P. 17 A adds nge after ting; nas : spyod P. 21 pa : tsam P. 22 P omits : na P. 18 sbyor 23 ba 'am : bar bya P. 26 btsal la; P adds la after reg. P. 27 bzung : gzung P. 32 skam : sbang P. : btsir 2$ cý
30
11 bskam nas ni nas ni bye ma byi ba'i spar tshad re ba yi 'o ma dang sbyar nas 11 tu btung bar bya sngags pas rtag me yi sdong bu ýsar pa ni II de blangs
sa yi mar kha sbyor me chu
dril
snod
dang
ba nyi
ma'i
bral
tshwa
nam gyi
ba'i
la
gung
cha
gsum
snod
rtse
mo'i
cha
dbu ma'i ba'i rtsa
[14v] sbu
gsum bcings
zhag
nas kyang ldan byas
bcing
sa yis
btung lan
gyis
sgra sgra
mkhas
pas
zhag byug
ni
btung
cha ni
dor
nas
nas ni btung las
pa'i
du
cha ni
gus
5
11
ni snyan
blangs
rdzas 11
gsum bzhag pa
bar bar
10
I
ste
bya
15
bya
'di
rnams so sor bsten pa ni tha mal 'bras bu gsum gyis phye byi la'i spar tshad re dang [15r] 11 ma sbyar na yang nyes pa med 'tshogs re
re
'jam bstan
bsten
par bsten
dpal pa'i
kyang
gyi cho
rtog ga
pa bza' nyes
pa ste
bar
pa med las rtog
20
bshad 11
dam tshig pa
sbyar
gnyis
rdzas pa'o
sman bsgyur 11 1
te
IP bskam : skam P; P omits ni after adds yang after ni; bskam nas. 2 ba'i P. 5 me : mi P; sdong : sdegs A: la'i stod P; bu : pos P; gsar : sar P. 6 kyang : ni P. 8 chu 9 ba : ngam P. 11 mkhas sa : chus P; P adds ni after yis. pas blangs : sngags pa blang P. 15 dbu : dbus P; btung bar bya : bdud rtsi yin P. 17 : bsten : sten P; ni : na P. 18 mal : mar P. 19 re : ra P. 21 'tshogs P; : tshogs bsten P. 22 kyang : sten : yang P. 24 P omits tshig; bsgyur 25 bstan : du sgyur. P; ga ste : ga'i : bsten P. 2RO
25
[iii.
3:
Rtog
las
kyi
dang
rgyu
grogs]
de nas gzhan yang bshad pa ni 11 las kyi grogs gyi bye brag ste 11 las ni z1a ba yin zhi ba'i rgyas
de ni
pa
dbye ba yon dbang dgug
dang
bskrad
'phags
sogs
pa
pa
drug
pa bsam pa
pa
las
gtan kyi
las
drag
re
sbyin
dang
gtor
ma sbyin 'bad rnam par
rtse lhag
la
las
kyi
bye brag
zhi
bas
'jigs
pas
11 mthun 11
yon
ii
po ste ýI
11
bkang
11
gcig chad
du
15
11
bya
khyad
'di
10
'dod mtshor 11 la re
po'i par las kyi deli gtso ni gang sgrub lo bskor 'khor ba nyi ma bzhi
rgyas dbang
ste
tshad sreg par bya las kyi 'khor lo'o
sbyin [16r]
Inga
bdun
rgya
mchog
ma gnyis gsum pa bzlas pa
mda' dang
pa dbang ba yi su 'brang
ni de dag
11
11
yin
mnan
nyi
bzhi
byed
las
gsad pa'i las rnams
bya
zhes
rig ni de bzhin
rjes
pa'i
mnan
ba
las
pa'i
grags
[15v]
tan
du bya
tu
mig
5
20
11 IJ
shes nas
pa brgyad tan drug
las dang
skyob
I)
sbyor bsgyur
Iý
gis mos pa rnam bzhir [16v] dbye bas gsang ste brgyad dang 'byed II dbang drug 'thing byed po mnan pas 11 las bzhin ji gzhan ni ni no
25
ii
6 ni : bzhin P. 9 pa'i las : pa la P. 10 mnan : gnan P; dang mthun : po bzhin P. 11 pa'i : pa P. 13 la : yang P. 14 sogs : stsogs P. 18 lo'o P. 20 bkang : lo skor : bskang P. 21 drag po'i : grogs kyi P; la : las P. 22 gtso P; sgrub : gtsor P. 23 bzhi : bsgrub : bzhin P. 24 nas : na P. 25 brgyad : rgyad P. 27 bzhir : bzhi P. 29 mnan pas byed : chad ste P. 30 las ni ji : gnan pa P; 'ching : ji ltar de P. " 291
30
sngags dang las kyi sbyor ba las dpyad na dngos grub mi 'grub ste gal to yid gnyis tam za 'gyur bsam par 'gyur ram dad pa med de
dngos
tshe
bzlog phyir dad pa brtan nam mkha'
[17r]
11
grub myur nye ba'ang 'gyur bar gdon mi za 11 pos 'brub pa na
med par
gyur
na
yang
sngags kyi dngos 'grub med mi srid 11 dang drang srong gis bshad pa'i sngags bslu ba mi srid na 11
lha rig 'dod
bral
chags
gsang
bas
chos nyid don la the
bas sbyor 'byung bar mi bsam gyis mi
pa yi bslu ba ni fJ 'gyur ro
khyab
15
pa'i 11
tshom
med pa yi 11 la dngos mkhas pa ni grub nye () blun dad brtan yang na po pa [17v] de la sbyor ba'i dngos grub rtog
dbyad
cing la
sbyor
gdams
ngag
slob ma yid de la dngos bla slob bla
pa'i
ba'i
dam pa bstan grub
mas man ngag ma yid ma'i
gnyis
yod
na
grub
ring kyang
nas
ring sbas
byas
kyang
11
20
11
Iý
25
Iý
mi za thing dam pa zhes
sngags
nye
11
11
pa na bar bshad
man ngag 'dzin na-'grub
gces par de yi phyir
ge ba
rtog
dngos
gnyis
10
bshad
sngags
ma byung
de
5
'gyur
par
11
pa yis
[18r] rang gi yid gnyis spang bla ma mnyes par bya ba bcas bsnyen bkur byas na nus mthu
ba'i 11 the
phyir 11
1 las : rdzas P. 4 med : nyams P. 5P omits myur; ba'ang : ba yang P. 6 bzlog : ldog P. 7 pos 'brub : pas bsgrub P. 11 bslu : slu P. 12 bas : ba P. 13 bslu : slu P. 15 : pas. 22 gdams ngag dam pa : bla mas man ngag P. 25 pa'i sbas byas : mi byin P. 28 'gyur : nges P. 2c%2.
30
II brjod bar pas chad med gsangs to 11 ba byas pas ni yon the phul 'gyur rang sems rin chen rnam gnyis rin Chen gnyis las grub pa 'byung ýI dkon bar gyur na bsngags pa brjod 'gyur bsngags na yon tan 'byung to 11 bsngags pa dag ni ma byas na 11 11 bzhin bu ji ltar yid nor yang [18v] gang gis bsngags par ma byas de la nor 'dod mi ster ro 11 dad pa sangs rgyas dad pa chos dad pa dge 'dun dad pa ma Il dad pa bla ma dad pa pha I dad pa lam chen dad pa gru dad pa yid bzhin nor bu ste dad
pa
dad
pa bsod
de yi
gsang
dngos
sngags nams
nor
yin
5
par 10
II
15
grub nyid to 11
11
na sngags pa pis 11 dad bskyed pa pa'i phyir rang sems 11 'gyur la tu gus pas mchog gzhan 'jam
phyir
[19r]
dpal
bstan 11 dpal
ste
pa
rtog
gyi
rtog pa
pa
gsum
pos
te
gtan
kyi
rgyu
dang
grogs
kyi
kyi pa rgyud rgyal po rtog 11 so rgya gar gyi mkhan po u lo ttsha ba rong kyi zom chos
rdo
bsgyur
1 las 11
pa'o
'jigs byed rje bya ba rdzogs zhes gsum pa I dang dra bod kyi ma ya bzang
las
20
la
phab
pa'o
11 manggalam
11
1 gsangs to : gsang ste P. 2 the : Chen P; ba : bar P. 10 'dod. 20 'gyur P adds don after P omits nor; : bkur P. 22 las 'jam---pa [sic] lo 'khor : dpal gshin rje nag po'i bskor ba'i P: cho ga las P. 23 bstan pa : bstan pa'i rtog P omits rtog pa. 25 rdo---kyi : gshin rje gshed nag po'i P; P omits kyi rgyal po. 26 P omit s zhes bya ba. 26-28 P omits rgya---manggalam. 12ýg3
25
3 b).
Part
COi'TU YEKE VCIR
I.
[The
Tantra
[170v]
AYUCULUf CI-YIN
keleber
rgyud
vcir
ayuYululci-yin yeke
qayan-a
ba
5
hri-vajramahabhairava-näma-
:
: dpal
keleber
ces bya
po'i
coytu
QACAN
Vajramahabhairava]
of
enedkeg-ün : töbed-ün
tantra
TANTR-A-YIN
'jigs byed chen rje keleber : coYtu yeke
rdo
: mongYol-un
tantr-a
vcir-iyar
10
::
neretü
ün
kilinglegsed
ayuyuluYci
yeke
mörgümü
15 [i.
I Onul
: mandal-i
tendece
ayupluYci
bütügel-i
üneker
tere
kemebesü
yeke
gatalu
:
u kijaYar-a ba belge-tü
vcir-un saitur
orun-i ber
tarnicin
:
coXtu
::
aju :V
tantr-alegün-iyer .
terigüten
abisig
bi
: yambar biitügegdeküi
ükeger ba mören: dergede ba : nigen üjügür ba : asjulan-u
kemebesü
a-jca modun-u belcir ba
vcir-iyar
jokistu
sedkil gamuy kereg-üd-i
nomla-isan
: dörbeljin
jaYur-a yeke
20
ber
qo\? usun ger ba : mataris-un ba : qota keregür-un orun balYad-un
:
nomlasuYai
gamuV tngri-ner-tür üiledügci doYsin ayu-jul-un
tegün-dir urida bügesü orun-dur tegün-dür
ugaYuluYsan]
ger ba : balyad ba orun-dur
ayuyuluXci ögtegsen
tngris-ün :
oin
tarnicin vcir-un
ger dotura aju
kurdun-ü
ba ba bür-in nere
yogacari
20 C omits -ner. 13 C omits yeke. 25 C omits orun-. 26 C ber ba C ba. C; 29 orun : ger. C; qota : omits omits -a.; 31-2 vcir---egün-iyer : orun ba C. 31 P omits co'tu yeke; : yin C. 24, ý
25
30
kiged
erkesigülküi
iregülküi
kösiregülküi qa,jacaXulqui dour-a mökülig Yajar-un ed : bhuti
kiged luu dür
jang
ene kemebesü
[171r] :
sürcijü öbedegsi
altan biýaci
bitar
terigüten-i üile jang
üküdel-i
kiged
söni
ni%jur-tu-yin jiruNad mandal-i dörben
dörben
tein
torana-bar qongq-a kiib-ud
erikes-iyer öncüg tutum qamu%j
jobkis-tur gabala umar-a bolai tabun
gabala örün-e
: doruna-yin : tedeger bolai ::
kegür-i
emün-e :
bolai
::
kemebesü bolai
::
jiruidaqui
köl qoyar emUne örüne-yin
jabsar-tur kemebesü
doruna
jabsar-tur
umar-a-yin
tendece
::
jar
umar-a ::
20
:
negegdeküi
gaY aXdaqui
dumda kümün-il
gedesün
15
::
nidü-tü
büged
gaVal\4an-u nigen ülegsed-i oYuYata
örüne
::
jobkis-tur
jiru\i-un
terigün
10
:
vcir-iyar cimegsen : erdeni jarimdul saran ber tegüncilen dumda kurdun jiruqui tegun-u
tegün-ii doruna
5
gaYalN-a-tu büged cimegsen
kiged-tür
orcin
yisün
tegün-
sandarm ulju üküger ber
yQgacari
: manjilY -a kiged tein bilged quci-isan
erdeni
abqui kiged :
tediii tarnicin nigen ünesün beye-dür-iyen
urida
tülegsen yeke düli üsün-iyen nicügün
terigüten-diir boluVad dörbeljin
tögürig
rasiyan-i
aqui
em
nidiin-ü
yak's-a em-e yakA-a üile-ber bütügegdeküi :
mahi
qaVal, jan-u
nitulqui ildun
:
qubilY
111dekui
siruy-tur kürdün-ü dumda
kürdün-ü
emüne-yin keseg jabsar-tur ükeger-ün gadqu-Isan belges=ün
bös kümün mutur
%jadaN(ur
C. 3 C. 1 erkesigülküi : rasayan-a : erke rasiyan-i abqui C. 4 em-e : em C. 5 luu : luus C; terigüten-i : terigUten 20 C. üküdel-i baYsi 9'öbedegsi 7C tülegsen. : omits 26 P 25 jiru P. C jiruY-un omits emun-e. omits qoyar; : 30 C omits jabsar-tur. C adds jabsar P omits örüne; after tabun. . 2GG
25
30
kemebesU
mutur-nuYud :
iijügür-tü
nigen
:
bambai
:
,?urban aluq-a
Brune
:
qongq-a
bitali-yi
temegen
: ünege
: görügesün qonin agdeküi : busu ber nuYusun
:
qun
maYui
iru-a-tu
tegsi
ber a, {ulqui üileddeküi
üiles-i
:
iyar
sacuju
mahi ögkün
ni-jur-tu-yin üileddeküi
üiledcü nökur
: mahi
Nagai
: tas
sibaYun
:
arcin
: öber-iyen ba : 'Ober-iyen
10
terigüten-i
: Ulcer
: ma ha-a küsebesü eljige : bamin
ber
miqas-i
keriy-e
15 :
garcaqai
: sarika siba-qun yeke ögdeküi ber miqan-i : masi baling-un qurim -jal mal}oal
:
: mandal-un üileddeküi jabdul-dur :
vcir-tu
ger-iin
terigUten-U idegen
:
siddhi-yi kümün :
terigüten-i
mutur
ýci
jobkis-tur
ja%?an
:
:
sir-a
ta%jus
terigüten-i
ayuYulu,
ögdeküi
jula-yi
: noqai
bös
degedü
damaru
ildu
:
: jaN(an-u arasun [171v] tulY-a be
5
terigüten-i
vcir
kiged
j-a
khatvangga
:
salm-a
degtü-dür
: ker
tosun-u
yeke
kitu,
usun
jiru%jdaqui
kei-yin
:
gaXalq-a
jiruNdaqui
tongsýuraY
sumun
vcir-tii degtü-dür
jüg-fin
dörben
:
:
siike :
degtü-dir
terigüten-i
-joq-a
kiged
numun
jiruNdaqui
uqar
:
jUg-Un : umar-a üjügür-tü manjilY -a jida Nal-tu :
jiruljdaqui
ele
nidügiir
degtü-dür
kürdün
jiruldaqui
:
vcir
jüg-ün
emün-e beriy-e
jug-ün
mes-e
üjügür-tu
nigen
: doruna
gamuY :
coNtu
aYci
tendece amurlingqui
jobkis-tur
gamuY
vcir
cisunayuYulu,,
naividi-yi
tarnici
urida
sinjilen
boluysan
masi
jokilduqui
20
{ci ber
25
NaYcaXar
I jüg-ün C. 2 usun : üsün C. 4 sumun : numun C. : jüg-ece 6C ildu. [=degdür] 1,4,6,8 degtü omits : degedü C. 13 kümün : kümün-ü C. 14 bamin : gavaya; C adds üker after 17 nuyusun bamin. : nuYud C; C omits qun. 19 mandal : P. 20 jobkis-tur C. mandal-un : jobkis 2g6
bairgcan-a-ber :
sandaraYulun tegsi : ayulju küsegcin siddhi
üsün
bey-e-dür-iyen
tüsürcü
düli
ködölgejü
s3ni
damaru
vcir-tu
yeke
niciigün : ha ha kernen
ayuyuluyci-yin
oruidaqui kiged umda-lan
:
mandal-dur arikin amta-tu idegen-nügiid-i
masi
terigüten-i : amta-tu kiged busu-yi ögdeküi jiruyad : goinaYsi siddhi : siddhi deger-e tegün-ü coytu vcir yeke ayuyuluyci mahi niyurtu-yi : tegün-ü qumbiju sedkigdeküi emün-e baraN(un-iyan üjügür-tu : selte masi nigen sedkil-iyer ayad omuy-lul-a üsüg-tü tarni-yi tegsi : tendece urijdaqui arban ayulju ülü%ayuydaqui buyu bolbasu tarnici tegün-dür : yeke ayul ker
: boluyu
be
ayubasu ele bolbasu jedker
:
[172r]
yeke
todqar-un bütüyü :
10
jedker
ülü tegüber siddhi iilü buyu : tegün-dür tarnicin yeke co-itu vcir ayuNdaqui bayasuyad küsernüi kernen bayasuyu : ci yaYun ayuyuluyci ögülegdeküi dari boluyu buyu : jarliY tegün-dür : vidy-a dour-a ildun : yajar-un : nidün-ü em altan qubily aqui :
5
busu ber sedkil-dür : tegün-ece : rasiyan-i abqui ber küsegsen : kernen siddhi-yi ma-Xad nadur soyurq-a ögülebesii : gamiN{-a : tegiin-dür sesig ügegiii-e soyurqayu
15
kiged
ja"jun-a qamuy
tarnicin üiles narin
tedeger-i mayad
biitübesii
ese bütükü
boluyu
ber
:
tegün-ü
:
9 C. joris(ad 6 aYad jiruXad C. : 4 oruYdaqui : uriydaqui C; jedker-i 13 C. jedker kiged : : aYun omuY omul-1uY-a : 18 abqui C tegüber. C; rasiyan-i omits : sidi-yi siddhi bütiigebesii P. bütübesü 21 ba C. : rasayan-a
2-117
20
ene
kemebesü
ayuYuluYci-yin uqa, ýulu-Isan
manjugrii kürdün-ü eng
terigün
kemekü yoga-yin onul
bolai
neretü
co, ýtu
tantr-a-aca
vcir
yeke
mandal-i ."
:::::
5
'ZR8
[ii.
: gamuN( üiles-i
2 Onul
üiles-ün
tendece
bütügeküi] üile-yi
jang
ciYuljan-u
bükü jerge : yambar yosuYar nomlasuNai üldeküi kilinglegsen-iyer terigüten tarnici
jabdul-dur
ayujuluNci-yin yeke üileddeküi buyu : [ranca]
buyu
egün=ü
sketshg
lilies
:
nitul-un
kiged
gong keriyen-ü üsüg-iyer aran
yasun-u
Yal-un
qoyar
talbi%daqui naiman i jiruydaqui
oruYulju cucal-i daruju nigen
jiruNdaqui :
:
sürcijü
tegün-ü
:
hum-i
arban
qour-a
bber-iyen
qoyar
bolai
vcir
yeke
üsüg-tü
galaNun
:
phat bey-e-dür-iyen
yantr-a-yi
saitur ükeger-ün k61-iyer : ber
tegüber kejig
kürtegül-ün
C. 6C omits bisilYan. 5 kilinglegsen-iyer : kiling-iyer 7-8 ber. ima-Ita ýdaqui : nigen-e 7C nigen---bolu, omits [ranca] 8 üiledeküi buyu C. : word not tarnicin nitulun kilted C tarni 9C after found. adds yoga---bolai; omits -T6-lcümün-ü kümun C. C. 12 : : egün-i tantr-a-dur. egün-ü 22 C. tosun-i 18 mahi nijur-tu-yin : mahi-yin nkýur-un C. 24 P omits Njurban. C. 23 yantr-a-yi : yantr-a tosun-u z91
20
üsüg-üd-
tosun-i dumda
gabala-yin
emüne
ner-e selte-yi ber küriyelegül-ün
jobkis-nujud-tur
:
15
nidii-tUba kümün-ü
jiruYdaqui
deger-e talbi\jad urban : nocuY-un ber jegün saitur sitaYaju : Nal-i üsüg-tü bolai tarni-yi uri\jdaqui arban ügei üküyü ksan-u ja-jur-a sesig : busu
ebedcin-e
: tegün-
üsüg erkin odun-u [172v] üsün-iyen cucalju
arban
10
tayala,? ci dabusun cisun
sigüsün-iyer jiryu-jan jiruX-un
jabdul-iyar niVur-tu-yin bütügegdekün-ü dumda
mahi
qanduNad
:
datur-a-yin
kilrdün-i
ayu, juluNci-yin
yambar
bös-tür
bisilYan
tantr-a-dur üldekü tegün-i
tula
nimba
yeke
urida
vcir
ene
bükü-yin
erkin kemebesü
ükeger-ün
tarnicin
yi
tegüsügsen-iyer
:
5
tedüi sumba kemebesü :
jabdul-un
: tere
dür
: tere yaYun-u bükü-yin bolai tula
erkin jabdul
nitulqui coitu
nigen tulada
boluYdaqui
yoga-yin burqan-u
:
orusin
ima%
urida
saitur
25
küsebesü
talbiju
saitur
kürdün-i
mön tere
kümün-ü tulY -a
: -ýal-un
kejig
oru\(uluYad Yal-i erüju sita\ýabasu bariV dayu : tegün-dür jirlu\(an arban jabduqui egün-i saitur : tein nomlabai u
il\? al
inu
ariYun
ulingqai bös-tür
kürdün-i
ed-iyer boluyu nigen
: N?a\lca belge-tü-de
nidün-i kemebesU dokiyan-
kiged
tarni-yi
selgügdeküi keriyen-ü
gong
dergede
nipbasu
ni-.? ubasu
ga\ýacayulqui boluyu :
kösiregülkü ni\jubasu boluyu : -jarYaju saitur amurli\julqu boluyu jabduqu-yi : busu ber saitur dotur-a
ün kürdün-i
üile jang uridu ükeger ba : jam-un :
jiruju YaNca
modun
belge-tü
kiged
vcir-un bütügegdekün-ü :
:
tegün-ü
kümün-ü
yasun üyes-t'ür qamuN i
ükegür-ün üile-yin
10
ükükü
nijubasu üldeküi
boluyu
boluyu
:
usun-u
talbibasu
ger-tilr
15
tonilqu
ugiyabasu
:: nomlaNsan erlig[173r] ükeger-ün bös-tür
dörben ülei
si"uljin-u
:
belcir-Un usun-u
tergegür
kija%jar
:
: nigen
ba : bairocan-a kiged gaYall-a ükeger-ün kiged usun negüresün-iyer . körüg-i tedüi : naiman quruYun-u egüdüged kürdün-ü jirüken-dür tarni-yi oruyulju :
gaYan-u
tabun jadasun-iyar örgesün-iyer qurca
gabala-yin qoyar ý doluyan kiged orud-un ün
ber
5
idegsen
nigen-e jang nomlaNsan
urida : ükeger-tür
jiruju modun-u
jiruj-un
bütügegdekün-ü
tegün-dür
tüsürcü
ebedcin-e
tarni-yi
ed kiged nigen-e busu bairocan-a-luN-a
nomlaNsan
jarim
üsüg-tü
üsüg
nigen-e
ner-e-lüge urida
qoyar
-jucin
dumda
qoyar kisuNan-u dour-a toqai nigen
dumda sirui
orud-tur gadqu\ýdaqui dügürgegdeküi : tegün-
oruýulju ber nigen
:
sirguljin-u toqui
turu-I
Ulei erlig-
bey-e
I kürdün-i 2C omits C. 4 kesig 7 tarni-yi --ulinggai 11 C omits quruYun-u tur qurca sirYuljin-u
PC; kümün-ü : kümün-i C. P; eke-yin : kürdün_ü 3 oruYulu C; kejig saitur. ad : oruyuluýsan : bariYdayu C. 6 qoyar : qoyar-tu C. : bariNýaqu C. 8 nigen-e : tarni : qoyar C. 8-9 keriyen-ükiged after busu. : ebdegsen C. 9C adds kesig 20 C omits ba; 22 kiged. C omits ed-iyer. üyesC. 24 kümün-ü kümün 25 C. : imaXu-yin : 25-6tegün-i C. 26 C. tegün-ü ucin \? : . C. 27 C adds toqai C. : sirluljin-i after -un 300
20
25
irjai,
aman-iyan
:
ýsan
qoyar Yar-tu : \(ar-tajan üsün-iyen salburiYulu\ksan-i qoyar
gabala
ba
üküdel
:
terigün-i
kebeli-tU yeke ildu calm-a
emun-e
ü-jajar-tur
ni-juju
ganduyulju
ükeger
düli
gandu-jul-un
ireged tegsi : ger-tegen ni%ju-ýdaqui "ulju : mahi jabdul-iyar bütügegdekün-i tu-yin ner-e selte-lüge
üsüg-tü
tarni-yi
terigüten
qour-a
bicijü
U
arasun-i kiged
sirui kiged
dügürgegdeküi ayaN-a-yi üküdel-ün tülegsen daru, jad uribasu ene masi
:
erlig-ün
10
tendece
:
arasuntarni-yi k'01-iyer ber
sirui
: qoina
15
eljigen-
nigen-e oju-qata sibar [173r] kürdün-i oru\iulju
tende
: jegün üsüg-tü
talbiju
Nal-dur jabdul-iyar
üküyü
arban
kö1-iyer tarni-yi
jaNur-a kösiregülküi boluyu : nigen gonuY-un kemebesü ülü da, ýan barisjul-un bütükü-yin goinaisi
20
ele
jabdul
bolai
qabsuruydaqui kemebesü doluXan
:
arban
jaVur-a
orum
oriyaldaqui
bairQcan-a-luY-a
niN(ur-
kürene-yin
sigesün-ü
üsün-iyer
tegün-ü
sigesün
gonu\i-un boluyu
üsüg-tü : arban bütügegdekün-ü
ed-iyer
tere
:
gickigsen-ü dügürgejü
: Vurban
tonilqu ugiyabasu jabdul-i saitur nomlaju
Y arsýaju kösiregülküi dur
uribasu
5
yaN(aran
masi
türilgüle
:
niYur-tu
nicügün jirüken-dür
egüdcü : tegün-ü ba söni : edür düli
oruYuluYad tülegsen
nigen barisisan
:
: erlig-Un orun-u
: tarnicin busu ber kürdün-i
masida
kiling-iyer
gajacaNulqu jang
urida kiged
sirui-bar'mahi
deger-e qoyar-un nigen-U nigen-i kürdün-i un jirüken-dür oru\? ulju ber mahi talbi-idaqui : kürdün-i
masi üile-yi
morin
talbiNad
egüdcü
: tere
saitur jabdul jiruju :
: tere
qoyardergede
: nimba modun-u kiged morin-u cisun-iyar
1 irjaiYsan 4 C. : solbicaYuluisan oruYuluNad 11 C. C 14 orciNuluYad omits : -yin. gickigsen-ü C; C. 15 gickigsen sigesün=ü : tegün-ü singgegsen P; oriyaXdaqui tegün-i daqui C. 16 sibar C. : uri : sir-a 19 tarni-yi C. 2C 26 C omits : tarni-bar omits masida. nigen-ü. 30t
25
tarni-yin : ene kemebesü üileddeküi : Nurban a-julqui-ber üldeküi kernen tarnicin tendece
il-jal
jiruYad
sirui-bar
temegen
o\juYata düri-tü-yi
qubiluNsan-aca tegün-ü
bari\jsan-i
sedkijü emUne jüg
nomla\jsan ma\(ad jiruju ügei
üldekü
jang
tegün-ü
üile-ber
UsUg
yam
niru\ýun-a jarimduj
saran-u
joriju
oduisan-i
kürdün-ü
jirüken-dir
urida
bütügegdekün-ü
ner-e-lüge jasjur-a gonuX-un
dolu\jan oruNulbasu boluyu busu : tendece
ber
saitur
bariyu orusin beige-yin ilayuYsan
sesig jabdul-i
jabdul-i nabcin-dur bicigdeküi
ner-e-lüge
%ýar kiged tegün-i
buyu
qolban
:
\?utus-un-dur köl-dür
qoyar üldeyü inu
nomlaYsan kei-yin
15
tosun-i : tere abcu yeke tngri-yin bös-i jabsartülegsen abcu tegün-i üldesügei tosun-i tere nigedkejü
köge-lüge unin-u un kernen küsegcid : tegün-U : tegün-ü kýan-dur
10
selte
kiling-tu tosun: edur-ün sin-e-dür gala-jun nomlasuYai iyar : nimba-yin : tende abariju sürcijü modun-dur [174r] bey-e kisuX-a-ber kisuju tegün-ü tosun-i talbiju tende
5
bütügegdekün-i
kötül-ün
tere
orud-un
beriy-e jar-taYan beriy-e ber-iyer-iyen
tegün-ü
ganduiulju :
:
bey-e
erlig-ün :
dolu\(an
mandal deger-e
tegsi
: masi
ga-,(acaýulqu
küsebesü
tegün-ü
:
:
qoina
bolai
sedkigdeküi
gonu-j-iyar
kei-yin
sedkiged
joriju
gbbsin
egüdcü
buyu
mandal kei-yin
selgüjü
:
ber
tendece : Ukeger-Un gong
bolai
sürcibesü busu ber
: nigen
bös
keriyen-ü
mandal
baling
sürcigdeküi
dumda
idegci-yin
ba
20
saitur üisün-ü
: üsüg-iyer
odun bütügegdekün_ü
25
go\(ulai-dur
1 masi : mahi C. 4 nir"un-a : degere C. 7 qoina : degere 8 12-13 CP C. C. joriju tegün-ü C. 8 sedkiju tegün-i : : dabariju bariyu 15 17 Ugei. C. : : abariju sesig omit 26 C. bariju C; tosun-i tosun : jüg P. : -yin
302
ý
küliged iyar
: emüne ber
nimba-yin modun
bariju
: emün-e
aju
:
qanduju
mahi
oi-yin
ecige-yin
modun
jabdul-
niNur-un
oyurujad
keriyen gong metü gotal-a üldeküi kemebesü : galajun baling idegci-yin modun-dur
k9an-dur busu
keriyen-i
gong
tegün-ü
:
ergijii
jajar-tur tosun-iyar
sürcijü :5 abu, (ad ünesün-
egüri tülegdegsen
: Nal-a
nigen
üldeküi terigün-dür tüsürbesü : tegün-i abcu : alin-u bolai kemebesü jabdul : busu ber gaNacaYulqui masi kiged kiged keriy-e biraman jigür sir-a sibayun-u : gong üsün-i boljajad kiling-tü-yin : dhatur-a-yin nigen-e i
10
ügei : unin %ýal-dur saitur sitayaju ünesün-i tarni-yi abcu : arban üsüg-tu ünesün-i jabsar-tur talbibasu em-e qoyar-un
jal-i modun-dur tüleged : tegiln-ü uriju :
: er-e
kýan-a gaýaca, (ulqu nigen bbs-i terigüten : qour-a abcu
tegün-i
ükeger-ün
bütügegdekün-ü
jasýur-a
üsün
mo-jai-yin egüdcü tesergü kernen egüdcü tüsürüged qanduNad a, ýtaciju
:
alin-u kereldükü
küsegcid
ödken
mahi
ükeger-ün
tülegdeküi
: alin-u üküyü :
k6an-dur nigen öber-iyen jabdul-i ene masi küsegcid kernen ilaXu-jsan : tere
jirYuNan
jiruY-un
tede
nitul-un burtaq-iyar
jabdul-iyar
söni
ner-e vcir
Noul
oruNul-un
selte
esergü alasulai
:
talq-a-yi yasun-u üsün-iyen %jal-dur cucalju
niNur-tu-yin
kiged
mo
tendece
:
15
tüsürküi
zer
sitajabasu
singgen
deger-e
tegün-ü :
ger-te boluyu
:
tegün-i
:
abcu [174v]
tendece
:
ed-iyer
bicijü
ner-e-yi
arasun-i
boluyu
düli
bey-e-yi
20
saitur emüne tegün=ü
üiledbesü 25
ayuNuluXci-yin üldesügei tendece
yeke
nomlabai : beige-yin
bös-tür
arban
nidü-tü
3 ergijü C. 6C omits val-a. : ergiyü 16 C omits 17 tegün-i : tegün-ü -u. küsegcin 27 küsegcid C. : küsegcin
303
7 alin-u : ali C. 20 küsegcid
C. :
üsüg-tü
kürdün-dür
arban : ükeger-ün
kiged biciju
erke-ber
kiged
sirui
yin
kösiregülsügei : tendece kürdün-ti gabtaN
oru-julu, ula-jan
kernen 5
bös-tür
jiruju ner-e selte saitur boluyu : ker be tarnicin üleikernen küsebesü : sirgül jin-ii
gurgum
givang
siracu
: bütügegdekün-ü ner-e e boljaNad bey-e-yi jirýujan öngge arban ügei givang-luN-a ner-e egüdcü üisiin-diir
ed
alin-u kösiregüikü
tegün-i bolNasujai
talbibasu
nomlaNjsan
boluyu
erlig-ün kiged moga-bar
siracu
urida
negilresün-iyer selte alin-u ner-e-lUge ilaNu-isan beige-yi talbibasu modun-dur
: nimba üldekü
tegün-i küsegcin
tarni-yi
moga-nuYud-i ba
: ked
her
10
qatud-un cinege-ber
quruqun-u qurtrjun-u
nigen-
cisun-iyar jirüken-dür
kürdün-i jiruju : tegün-ü erlig-Un talbiju : öber-ün : N(urban cal-tur ger-tegen jad ögegiiged üsügöriine jUg ceceg-i : arban ganduNad
15
her uribasu : doluNan gonuN-iyar qurmusda-yi üciiken [175r] bolyaqu kümiin-deki bögesü : ele erke-ber basa kernen iregüisiigei ögületele tendece : yalun kurdun-ü küsebesü : tegün-e, gabala-dur givang kiged nertU tarni-yi
e
ügei
quruN(un-u egejil ksan-dur
al-dur %? nigen tendece
ali kei-yin
tarnicin
kücün
abcu
:
yeke
khadira
:
20
rnodun-u
tere uribasu boluyu iregülküi
ner-e
selte
metii
\jalja-juraNulsu%jai
ür-e-yi
a-yin
jiruju
cisun-iyar üiledkiin-ü
kernen
miq-a-luy-a
küsebesii
daturqoruqai kiged
nigen-e
25
idegen talq-a-lu%i-a rnodun-u goliju ögdeküi buyu : tarni-yi : tere uriXdaqui umda, jan-dur iiküyü k5an-dur dolu\jan Naljaquraju gonuN-tur nigen idegsen
tendece
her
itkeger=tin
tarni-yi jiruju
yeke
tegUn-U odcu
busu
jula
jirüken-dür
jabdul-i saitur nomlar-un b'ds-tiir terigUten qour-a kiged
bairocan-a
kürdün-i
orujulju
her
körüg-i : ecige-yin
:
erlig-iin ed-iyer egiidcü
:
oi-dur
üküdel-i
2C 5 kürdün-ü C. 9 sirui omits selte. : : kürdün-i C. 10 C omits ba; ked ber : ker be C. 11 quru-yunsiruXai imayu-yin C. 12 givang-luN-a u: : givang C. 17 bol-ýaqu : bolYaqu-yin C. 25 qoliju P. 30 ber : yin C. 31 : soliju tegün-u C. : tegün-i 30Lý
30
tülegsen
yal-dur
qurca jabdul-iyar
solbicaNlulqui bairocan-a-yi :
qaN(acayulqu kiged sir-a
tülebesü
tere
saitur
jabdul
selte
ner-e
uriju
qaXacaqu
boluyu
nabcin-dur
er-e
kebeli-dür u
i
boluyu
iyer
jiruju
tagen-ü nigen dür kürdün-i jabdul-iyar
eimü
kösiregülkü
boltuNai
uribasu ken-dUr cinar-tu Nurban
erdeni-dür :
maNusiya%ýci tarni-aca
oduyu
ene
tülegsen
üiledbesü
tarni
:
arnitan-i
tang\jariY
:
:
ebderejü
yeke
: mahi-yin darui-dur 20
tarni-yi be
busu munggaY unayu
:
blam-a-yuNan :
anggijiraYsan kiged
edeger-tür
eneriküi bolai :
jirüken-
ma-lad
kiged
tarni
:
güdkegcin
: tarnicin nigülesün barilduNuldaqui :
ker
tang\(ari-i-aca
ba
körüg-i
üiles-nügud-i :
15
terigUten-
mön üsüg-tü
tamu-dur
: üiledugci
kiged
jabdul-i
masi
daruju
äkin-i
ner-e-tü
qour
gadqujdaqui
tegün-U
k61-iyer
jegün
10
bosu,? an-
negüresün-iyer :
alin-u üdürbesü üisün
selte
qour-a
dabqurlaju :
gaYacaYsan
yin tula i saitur üiledbesü
kösiregülküi
: kernen arban boluyu : kösiregülkü : egün-ü ülü ber ögülegdekü boluyu tarnicin
sonji%icin
[175v]
bös-tur
5
menekei-yin
mes-e-dür
cinege-ber
aju
bicijü
ner-e Uyes
tegün-ü
oruN(ulju
arban
nigen-iyen kürdün-i erlig-ün
ükeger-ün
:
nigen-e orun-dur
ner-e-yi
üküdel-i
temür
nigen
: alin-u
tarni-yi
erlig-ün
tere
ökin-i
tendece
qoyar-tur
ner-e-lüge jasicaN(ar
em-e-yin
ni-jubasu
tere
abcu
tendece
:
oru, ýulju
dour-a
: :
jüg : emüne üküyü : tendece kemebesü keriyen gong
mön bolqu
bicijü
tarni-yi
orun-dur
sürcijü darui-dur
sibasjun-u yasun bütügegdekün-ü
ärgesün-iyer
bilged
tein
o-ital-un
yogacari-yin
bey-e-dür-iyen
qanduNad
üsüg-tü
mes-e-ber
tantr-a-yi tusa
sedkil-iyer ker be gala%iun
bolqu-
qourbusucar tamu-dur
:
10 üisün 8C C. 16 körüg-i : : üisün-ü omits orun-dur. C. 22 ker be : ked be PC. 24 kbrüg C. 19 eimü : teimü C; C adds tantr-a-yi after : erdeni erdeni-dür sonjiYcin 24-5 C omits blam-a----ciged. kiged. 26 C omits tarni-aca27 C. 29 barilduXuldaqui edeger : edeger-tür --ba. barilduXulqui C; ker be : ked be PC. 30 C omits tamu. -4bs
25
30
ber tantr-a-dur baNsi-yuN(an ma,jusiy"ci
bi
busu
sonjin bilged ese
ütegeriigci
kölgen-i
yeke tarni
tantr-a-yin üilediigci
bügesii
nigülesküi
tere
ali
tegün-dür
beige
kümün-i
üiledbesü
tegüncilen
tere boluyu
ele üiles metü
: nicuVu bolqu könugegci-yin amitan-i yaNun-u tula bolai kemebesü egUn-dur yogacari ene kemebesü bütügeküi
5
orun-aca yegüdkegdeküi ügei : yogacari
qarin
yeke
bilig-i
:
nituluNdaqui
balamud-iyar
busud-a
: jabdul-un
sain
kiciyen
nomlabai kiged
manjusri
ayuýuluXci nögüge
yoga-yin onul
bolai
tula :
[176r]
degedü
10
15
jögelen
coNtu vcir üiles-i gamul
'tantr-a-aca ::
4C 11 qarin jabdul-un. omits : jögelen C. 16 C omits üiles-i. : neretü
satin
P.
15
degedü
4 306
[iii.
3 Onul
tendece
tarni-yi
:
tegüküi
jergeber
yambar
ugaYuluYsan]
üile-yin
jang
saitur tarni-yi
: masi ariY un nomlaju buyu tegügdeküi
yambar
jir%iuduýar-un
eng
büged
tabda"lar
tabda-ýar-un jirYudular-un
el
tegüküi
tarnicin
ulus-tur
aju 5
kiged
terigün
:
nögüge-dür
egesig
üsüg-ün
nögÜge
aimay-un
basa
tegüsügsen
nögüge-lüge
:
10
::
Yutayar-tur
üsüg-ün
nögüge tegüsiigsen Xuta, {ar kiged büged jutaYar-tur
egesig doluduyar-aca d2Stßiger-ün
üsüg-ün
üsüg-ün
arban
egesig jir, ýuduiar-un
eng
basa kei-yin
körüngge-yi
::
15 tegüsügsen
nigedüger
urida
:
tegüsügsen
arban Xuta-jar ber tabda, ýar-tur
egesig tabda4ar-un
kiged
:
ögdeküi
::
tabdaý{ar-tur
tabd"ar-un
arban nigediiger-i nemen tegüsügsen dötüger-ün Xuta-ýar-tur : arban %juta%jar-iyar saca daru%ýsan ber
jirYuduYar-un egesig
tarni-yi
üsüg-ün
::
:
nögtige-dür
tabda, ýar
20
:
tegüsügsen
:
ber
kiged tabdaXar : ýuta%ýar-un körüngge-yi kei-yin Ögdeküi tendece %ýuta%ýar üneker kiged Xuta%iar
egesig-Un d'dtiiger-'tün tendece
arban kei-yin
jir%ýudu%iar
ber
dötüger-iin
bilged
tegün-dür
kei-yin
3 tegüküi daruvsan egesig-ün jirYuduXar
urida
::
tegüsügsen
ögdeküi
körüngge-yi eng
25
kiged
30
::
YutaYar
körüngge-yi
inu
C. 18 körüngge-yi tügeküi : ür-e-yi : nemegsen P. 26 körüngge-yi : ür-e-yi C. 29 körüngge-yi : egesig : ür-e-yi C; urida : jirYudujar-un C. : uridu :
307
C. C. C.
22 27 30
üsüg-ün
egesig
arban
ber
dötüger-ün
tabda, jar-tur
üsüg-ün
egesig tendece kei-yin
Xal-un körüngge
ada\i-un
tendece
bolai
tegüncilen
körüngge
ögdeküi
::
tegüsügsen
nigedüger
degedü
tegüncilen eng
5 [176v]
üsüg-i
adaý-un arban
jir%{uduXar-un
::
tegüsügsen %(utaYar körüngge-yi ögdekiii
üsüg-ün
egesig kei-yin
tegüsügsen
yuta, ýar
kiged
terigün
:
üsüg ögdeküi ecüs-ün :: tegüsügsen egesig üsiig-ün arban nigedüger k'8rüngge-yi basa kei-yin
10
tendece
aima-j-un
nögüge
üsüg-ün
tendece
Xal-un üsiig-ün
tabdarýar tendece
15
%
: tegüsügsen
nögüge-lüge
kei-yin
kiged
tabda, ýar
aimaj-un
tegüsügsen
ý-a
k'drungge-yi
%ýutaXar-un
eng
terigün-i
ayu{uluXci-yin
mahi
ni(ur-tu-yin
ene
kemebesü
ündiisün
4 körüngge-yi 8 ada-j-un. körüngge-yi körüngge-dür tegüsügsen. C. ur-e-yi
::
25 ::
kürdün buyu
tarni
gamuY üiles-i
tarnis-un
bolqu ese boluXsan doluduYar aimaý -un
:
:
tantr-a
uriYsan-iyar
gajan
ülü
20
:
'bgülegdeküi merged qoyar-ta manjusri ene kemebesii neretü yeke
:
ögdeküi
ögdeküi bairocan-a-yi eng urida degedü erketü-lüge gabsuruisan kiged tabdayar aimN-un nögüge
lak'g-a
::
tabda-ýar-tur
egesig
egesig
tegüsügsen-dür
nögüge-dür
qoyaduYar-un datüger ün
kiged
terigün
eng
buyu
: üiledüyü ::
boluyu
d'dtüger-tür
C. 5 körüngge : ür-e-yi C. 6C : ür-e omits körüngge C. 12 C adds kei; : ür-e after -kü ögdeku'i 13 kiged C. 17 C. : ür-e : dür ür-e-dur C. 18 P : omits egesig--19 tabda-lar C. 20 körüngge-yi : tabdaXar-un
'o8
30
egesig
üsüg-ün
\jal-un
körüngge-yi
tendece
auY-a
doluduýar
dötüger
ejen-u
dour-a
inu
auY-a
ejen-u
eng uridu-dur
::
körüngge-yi
%ýal-un
5
tegüsügsen jegügdeküi
jiNudular-un
arban
kija-ýar
dötüger-tür aimaX-un üsüg-ün Xuta%ýar tegüsügsen
jirýudu%iar egesig uridu egesig dour-a
aimaý-un üsüg-iln ýa1-un
dötüger
doludu%(ar
dötüger
10
:: :
tegüsügsen
körüngge-yi
ögdeküi
:
tabda\(ar aimaý-un anu büged qoyar-ta ögülegdeküi
merged
urida
bairocan-a-yi
ya ci, ýulu-ýsan üsüg-ün egesig
aimaY-un biiged ,juta, ýar-un kemebesü
körüngge-dir
tegüsügsen
cimegsen
tabdalar
::
naimaduYar-un
jiryudu-ýar
15
:
ögdeküi
terigün
bindu-ber
orui-dur
ene
buyu
:
kiged
terigün
eng
:
aima\Z-un angq-a uridu-dur :: iisüg-ün tegüsügsen egesig nögüge
[177r]
eng
kijajar
nögüge-dür
dötiiger
aimaý-un
NutaXar
::
jir-ýu-ýan-u
arban
aimaX-un
üsüg-ün
egesig
tegüsügsen dour-a ögdeküi
nögüge angq-a
:
kiged
:: bolai
uridu
tarnis-un
20
ga\ýan
buyu
jabdul-iyar ni, ýur-tu-yin üiles-i üiledkü bolai qamu\i :: üiles-un kemen aldarsiXsan tarni
25
mahi
Yucin
tümen-te
jirýuduYar
tabdaXar
gamuY üiles-i
uribasu
aima\ý-un
aimaX-un
buyu
eng
terigün
tabdalar-tur
: üiledüyü
:
::
2 körüngge-yi C. 4 aimaj-un C. 7 : ür-e-yi : bilged körüngge-yi 14 C. 13 C omits dour-a---ögdeküi. : ür-e-yi C. 15 üsüg-ün uridu-dur : uridu : üsüg C. 19 C omits ya 30 körüngge-dür C. 22 PC omit terigün; : ür-e-dur -un. tabdaYar-tur C. : tabdaNar 4
log
30
üsüg-ün
egesig
teg'nsügsen
nbgüge
dötüger
aimaY-un
eng
tegün-ü
tabda-
ekin-dür
terigün
eng
üsüg-ün
egesig
tabda-jar Xutaýar
kemebesü
üsüg-ün
ber
to%j-a
ýurban yayun-i
tegilkil
ene
kemebesü
terigün
terigüten : duradqu-yin
yogacari-yin
üile-yin 15
takil
cal-tur
co-jtu
neretü
tarni-yi
tantr-a-aca
YutaYar
:
ele
üiledüyü
marijusri
saca
uribasu
üile-yin
jang
ene
uga\(uluysan
yin
ba
gamu%i-i
yoga-yin
tegüncilen burgan-luX-a
tümen-te
ali
ayuXuluXci
2
10
:
aldarsibai
arban
bügesü
tarni
:.
bolai
saitur
yirtincü-yin ber
kiged
niýur-tu-yin
kernen
jirüken'tarni
cimegsen
uridu
mahl
5
tegüsügsen
nögüge
aimay-un
::
üre-dur
bindu-ber
aimay-un
:
ögdeküi
jirjuduyar inu
terigün-dür
ene
kiged
uridu
naimaduýar-un
ciquluYsan
:
talbi%ýdaqui
bairocan-a-yi
urida
angq-a
buyu
terigün
aima%j-un
:
bolai
onul
C.
daruyu C;
ecüs P.
üileddeküi
vcir
20
yeke tegüküi
:....
6-8
ciquluNsan---cimegsen üiledbesü ele
13
tegüküi
üsüg-ün :
Ito
tegüber
:
üsilg C.
" " goYusun-i C. 21 yoga
-
(iv.
4 Onul
tendece
: bisilNal) bütügel-i
vcir
ayuYuluVci-yin bi nom-ud-tur
qamuN . burqan-i jorin
üiledku
ügei-yi buyu
üneker
urida [177v]
ögülesügei
yabu\? uluNad nigen
5
bol-jaqu bur-ün män cinar-tu düri-ece boluNsan töb-dür o%jtarXu-yin yam üsüg-ün : keiöngge metü-yi büged sedkigdeküi tein yin mandal unin-u deger-e üsüg-ece boluisan tegün-ü uridu egesig saran
10
tedüi
cinar
mön
qamu\j
on
ilgei-yin
joriNad
mandal-i
:
bey-e tende
kiling-ten
:
terigüten
mandal-dur naran-u basa manjugri kiged
hüm buyu
öngge-tü
naran-u düri-ber
:
tegüsügsen-i
metu
basa
sirbeigsen
jüil
gerel-ün oruYad
bilged
sedkigdeküi
yeke vcir buyu : tere
burqan
kiged
saduva
bodhi
kernen
mandal
gerel-lüge hüm-aca
nomlaNsan
kernen naran-u
mandal-aca
gerel 15
tegüncilen
sa,
: tegün-ü
tere
:
naran-u
geigülügdeküi
tabun
san bütügsen
skin tngri ugaXan-u duradgaYdaju irejü masi : jici kernen sedkigdeküi orusibai : tendece .iregsen tegüncilen terigüten : tede-
bolju nügüd nigen : badaran bükü gerel-iin tügemel-e
düri-ece
qubilu,?
jüg-tür arban bodhi saduva-nar
:
\jaruYsan-iyar kiged iregsed
üsüg-fin
dUri-ece
tere
:
dhih
bolun
a-a-yin
sedkiged
mandal-i
deger-e
tegün-ü
maüjusri-yin
sedkigdeküi
eng uridu ögülegsen-iyer
tarni-yi
arilu\jsan bi
nom-ud-i
:
:
kiling-til
jaNun
sedkigdeküi
qar-a
üneker
tegüsügsen-i
vcir-aca
öngge-tü
sedkigdeküi
Naru\? san-iyar üsüg-ece tere gerel
narin akin uga\ýan-u
:
urida
qarabtur tein düri-tü
5 burqan-i jorin jori%? daqui C. 9 sedkigdeküi : burqan-dur C. 10 üsüg-ece : tebcigdeküi C. 11 joriXad : üsüg-an : jirujad C; düri-ece C. 17 kiling-ten : jUil-ece : kiling C; C omits 19 tedeterigüten P. 21 dürimasi. : tendeber jüil-iyer C; jas(un 24 toYatan. mingYan : naiman . jüil.: jüil-i C. 27 vcir-aca C. gerel : vcir 3tj
20
ber-e-dür
mingYan
deger-e
:
25
tngris-iyer
:
dügürcil
:
bolai bolbasun
bol%an
jokiyaNad
:
tilr biiged Y al
metii
basa
tngri-ner qormusda i idegci her
idegci
degegsi-de
:
cidaNci
:
:
:
yeke
gabala-ber
köl-tü
jegün-iyen
:
jaXan-u
noitan
metü
tein
:
kiged
cisun kiged
5
körügbey-e
tere
caX-un
ebderekili
urban ha ha
ayuNuluYci irjaiN(san
:
bilged
irjaiý,
ögekün
10
(san
kiged
kömüsge erügün-ece kilinglekili metii
ayul-tu
:
pheng
cikin-iyen
: nicügün
daYun-i
tere
saitur
vcir-un
:
aman-iyan
cay
qutuj-tur
vcir-un
yeke
orumuNlaYsan
sirbeilgegsen da%prisgaNci
ayuYulujci
:
vcir
ayuril-un
o,
cijulNaju
niYur-tu
:
amitan-i
da\jun tosun
:
yirtincü-ece yirtincU nögcigsen jaidu\jci terigüten-e ayuYulqui : mutur suvari terigütenvi%nu kiged yakg-a esrua mahe üjügür : irjaiNsan gabala-yi ayuqu metil gabala-
da-jurisqan bosqa, isan
mahi
-tü ayul-un : kümiin-ü
titimlegsen
jirYu%ian
:
:
nidün yeke daYurisqalci cimiigen
nigen-e
badarangqui
kiling
bodhi
sedkigdeküi
terigütii
iden yirtincü-yi kelen-iyen kernen
a,juril
terigüten-nügiid
oru-
yisün
metü gaNurcaý bUged sedkigdeküi
tein
nomu, ýadgaju
[178r]
saitur
günjid-fin
orusiYsan-i
naran-dur burqan tere
:
tob
qtarVu-yin
bey-e-tü jigeigsen yeke
::
%
cimegsen belge-ben yeke
daYun-i :
arban 20
degegsi-de
kebeli-tü
ayujuluNci dörben \jar
bariNsan arasun-i tein : ma hi nijur-tu-yi
kernen
üsüben
pheng
kernen
tegüsügsen
: vcir coNtu büged sedkigdeküi
: yeke :
masi
9 irjaiNsan C. 10 tein ýsan : solbicaisan : tere C; irjai, C. 11 aYuril PC. 14 cimügen : : solbicaXsan : ayuqu C. 15 mutur C. 17 C omits. irjaiYsan; : mutur-i cimügen-i C adds dabqurlaysan after gabala-yi. 112
15
25
batu
sedkil-iyen
cing
jabdul-dur
masi
bisilyaydaqui
kituY-a
usun
[178v]
naimaduYar-tur
arban
goyadu, ýar-tur
arban
dötüger-tür :
qongq-a
naimaduYar-tur ükeger-ün tur
arban
bös
kümün
:
ayuXuluýci
mutur
manjilY -a ükeger-ün
:
bariYsan
bös bolai
nögüge-ber
ma
uridu
:
:
edeger-i kbl-iyer qajir
%ýutayar-iyar :
tabdaYar-iyar
qarcayai
doluduYar-iyar
yeke edeger-i angq-a
:
:
jaYan-u
-? >x3
üjügür-tü keisdegsen
noitan köl-iyer
uridu üker
:
arasun kümün
noqai : baraYun
ünegen jegün
:
nögüge-ber sir-a dötüger-iyer :
jirYuduYar-iyar
:
toti siba-Xun qun
niYur masi qar-a [179r] baraYun
coYtu
:
jegün yeke
: ma hi-yin eber-ün
C. 5 usun : üsün 17 goyadu-ýar-tur dötüger-dür PC. -iyar.
25
angq-a sibaYun
yeke
:
20
dötüger-iyer
jirXuduXar-iyar
2 ajulqui tarnicin-bar : aXulqui-yin 9 goyaduYar-tur C. : nögüge-dür C. 18 d'dtüger-iyer nagüge-dür : P. 28 P omits : nögüge-dür nögüge-ber
15
arbaduýar-
kei-e
: naimadular-iyar daruYsan bolai
kilinglegsen
:
siruY-tur
sarika
uridu
:
urban
naimaduYar-iyar kölgelegsen bolai keriy-e
YutaYar-tur
tulY-a Yal-un dötüger-iyer arban
:
tas
eng
calm-a
Yar
tabda, ýar-tur
temege
gong
ayuYuluYci-yin düri-tü : asuru
:
nigedüger-tür
qoyar ýar-iyar :: baraYun angq-a :
jegun
::
gedesün
jirYuduYar-tur
YutaYar-iyar
k'61-iyer
arban
10
tabdaYar-tur
tabdaYar-tur
:
hi
vcir
NutaYar-tur
yisüdüger-tür
arban
arban
: tabdayar-iyar eljige doludu\(ar-iyar qonin k'0'1-iyer
:
:
khatvangga
terigün
arban goyaduYar-tur jarimduY gabala :
YutaYar-tur
Yoq-a
doluduYar-tur
:
5
jida
oqur
yisüdüger-tür
arban
nögüge-dür köl :
nidügur üjügür-tü
nigen
aluq-a : arban damaru bolai
numun
qadquYsan
:
vcir-tu
jirYuduYar-tur
: %ýutaYar-tur
nigedüger-tür
klärdun
: gabala d'dtüger-tür
:
:
: arban
jir-ýuduYar-tur
arban
uridu-dur bambai
sumun
beriy-e
tongYuruý
: doluduYar-tur
tömüge
cinar-un nasuda
uridu-dur
tabdaYar-tur
:
: jirYuduYar-tur
ildu
mes-e
mön
tere
:
tarnicin-bar
aYulqui baraYun eng
: üjügür-tu
nigen
arbaduYar-tur
buyu
tegsi
buyu
nögüge-dür d$tüger-tür vcir
bolY an
C. : 23
30
Yurban
angq-a buyu :
niYur-un
sir-a YutaYar kilinglegsen caYan
uridu
jegün
: :
nögüge
masi bolai
kilinglegsen
masi bolai
ayuYuluYci deger-e :
:
:
qoyar
uridu
köke
aus(-a
ejen-ü
eber-ün unin irjaiYsan
aman-aca
niýur inu
niYur :
:
ulaYan
nögüge urban
urban öngge-tü
YutaYar
masi
:
angq-a
inu
qar-a 5
niYur-i saitur sedkigdeküi dumda-tu ulaYan niYur
jaYur-a
eber-un
:
cisun
cuburiYsan-i
:
sedkigdeküi
manjusrl-yin niYur sirabtur araYan kilinglegsen : jalaYus-un cimeg-iyer : orui-dur cimegsen üsün-lüge jaiduYsan büged tabun tegüsügsen-i tein :
sedkiged
gamuY
niYur-ud
bisilyaYdaqui
buyu
üjügür-tü-ber
joriýdaqui
ayuYuluYci
yekede
bolYan
bey-e
:
ene
ma hi bisilYaju
metü bolai
niYur-tu
:
uriqui
: sedkiged jokiyaNdaqui
tegUn-il bolai
sedkil-iyer
alYasaqui
:
bolai
a%4ci tarnicin üiles-i ayuýuluXci-yin
ber
söni
bitügci
5 irjaiNsan urilýaqui [sic C.
yeke
jula-yi yogacari-ber
: buyu
goinaysi
15
bolai mandal-i üsüg-i ülü
:
20
üileddeküi
bisiljaYdaqui orun-dur idegdeküi tabun rasiyan-i
busu
naran-u tarni-yin
aYci
:
nasuda Ukeger-lin
bütügeküi-ece
nigen
vcir coYtu büged öber-ün
uriYdaqui
öber-ün
uriYdaqui
nasuda
orun-dur
badaraYuluýad
ene jabdul-dur
tegüber
tegün-i
baYatud-un
deger-e
nidü-ten-i
bilged
tere
:
tarni-yi : tendece goina\ýsi öber-iln jirüken-dür caY-tur
yogacari-nar
nasuda
ý?urbasjad öber-iyen
10
anggida ideged
: 25
: ügei
bütügel
:
solbicajulu, ýsan C. C. 23 ayuYuluYci-yin
3ttt
16
bolai : uriYdaqui qotola : ayul ugei
ündüsün
tümen-te
Yucin
tarnicin üiledkü
egün-i
uriYsan üiles-i qamu%ý ene
kemebesü
manjusri
: boluyu degedü
jögelen C.
: neretü
:: jögelen
C; C omits
315
[179v]
coNtu
tantr-a-aca
vcir ayuN(uluYci yogacari-yin dötüger bolai onul :::::
5 degedü : bisilXal
uriY daqui
tarni-yi
:
yeke.
yeke bisilXa1-un
6 bisilXal-un
5
[v.
5 Onul
tendece bey-e-yin ba
:
coYtu yekede jang üile-yi
saitur bös
sedkil-tü
:
kübegün
olbasu yambar ügegü kiling adqay bisirel-lüge :
bügesü
anggijiraysan
quricaqui-aca bolai
:
tere
kemebesü
:
bolai
üjegül-ün
: ögdeküi
dörben Yucin Yar-tu 8ngge-tü : jegün-iyen ayuYulqui
masi
bolai
eteged kilinglegsen-i
caýan
: unin
masi
ulaYan-i
bolai
:
töb
merged
tegsi masi kiged
: orusiyad jiruYacin :
ülü
busud-a jirYu\? an
arban
üile
jang
tegün-dür
:
10
küsegcid
siddhi-yi
k61-tü
15 :
:
: urban
öngge-tü
angq-a
uridu
bilged niYur : jiruYdaqui bolai qar-a
jiruYdaqui sirabtur
ma hi
ni\jur
köke :
bolai
:
bolai
: öcüken
niYur bolai : baraYun Yar-tur üjißgür-tu mese : nidügür usun kituN-a "[180r] jida tömiige : : sumun vcir .: khatuvangga : kürdün : vcir :
manjugri-yin jiruYdaqui
sain
tegüsügsen erdem-üd bös: baYatud-un
:
5
yisün : nicügün niYur-tu qar-a jigiigsen ber : yeke ayuyuluYci degegsi bosgaYsan-u körüg: beige-ben
düri-tü
jiruYdaqui
be
ba
nigüleskili-tii
yirtincü-deki buyu
jiruYdaqui
:
ariYun
metü
orun-dur buyu
iijekü-yi
bös-tür
ber
ýar-iyar
ker
bös
tbrügsen-ii
tegüsiigsen ene
niYuca-yin jiruYdaqui
ayulqui-ber bütiigegcin-ber
ügei
jiruYacin
metii
jiruydaqui tür lab-i baYatud-un
baratjun
ba
ese
jiruYacin
i
jiruY-un ugaYuluYsan bös : baYatud-un nomlar-un
ayuYuluYci-yin
ceceg-tü-yin
tedeger-i
üiles]
bey-e-yin
: jiruy
tere
:
eber-un
ulaYan jegün qoyar-un
sir-a eteged dumda deger-e
tegün-ü
kilinglegsen-i tongYuruY : nigen :
\(oq-a
: nigen üjügür-tü :
beriy-e
5 ceceg-tü-yin C. 7 jiruYacin C; C : ceceg-tü : jiruju ügei; kiling C. 10 jiruYacin omits : mergen merged : joriYcin küsegcid C. 11 siddhi-yi küsegcin C. 12 C : sidi üile. 13 niYuca-yin C. 16 C inserts omits : niNuca arbankol before jiruYacin in line 14 21 büged 23 buyu C. : . öngge-tü : ongge C. 316
20
25
vcir-tu
aluq-a
gabala
:
terigün :
gedesün qadquYsan
kiged
: ildu
damaru
bambai
:
: k761 : : ükeger-ün
: Yar qongq-a kümün : ?al-tu
: mutur ayuYuluYci ködelgegdegsen kei-e
bolai
tulX-a üjügür-tü
urban bös bolai
: jegün
Nar-tur
: numun calm-a bös : siruý-tur gabala : keseg kiged manjil\(-a
:
:5
jaYan-u : qoyar Nar-iyar kölbolai baralun bari%isan-i jiruYdaqui : arasun noitan üker kümün : mahi iyer : : eljige : temege : nogai ünege-nügüd bolai käl-iyer jegUn kiged tas : : qonin : yeke : garcaYai : toti : gong keriy-e sibayun sir-a bolai kiged : ene metü : qun-nulud : sarika sibayun büküi
vcir
dour-a
yeke
yeke
jiru%? daqui
ayuYuluNci-yi ükeger ber
bolai
: tegün-ü
bolai
jiru-qdaqui
10
:
yekede
: vitar-luY-a : ulus-i saki-Ici : mangYus ayu\? uluYci önggeüjügür-tü kümün-i jidan-u tegüsügsen gadqu\jsan : deger-e üjügüldeküi bolai tede : grodha modun-u ni-a yi büküjiruNdaqui kümün degüjilegsen-i : kümün tüimeridün kümün-i ber jidan-iyar ber jiruNdaqui san coXulu\? : yi jiru\ýdaqui
: eldeb ber
bütügegcin-i nigen
ha
teriguten-i
: cinu-a
üjügür-tu
cucaluýsan
:
daYun
ha
jiruYdaqui ber
tabun
: gong
sibaYun
:
üjen
YarYaqu-yi ilaju
büküi cimegsen
mutur-iyar
2 numun : sumun C. 3. Yar üjügüldekiii C. 16 tede : C. 20 Vrýaqu-yi ciqululsan P. : biitiigegcin
keriy-e tegüs nicugun
: noqai jiru,
kiged
ýdaqui
20
:
nögcigsen-i üsün-iyen
:
ükeger-i ükeger 13 C. :. : qara C. 18 coYulu-, Jsan tYjeku tende C. 21 bütügegcin-i : Yarqu-yi
Iki
15
:
damaru
inigeldün
cimegsen
orui-ban jiruNdaqui
khatuvangga
kiged
gabala
: gabalas-iyar ükeger-tür oruqu-yi bey-e buyu jiru-ý
tere
: ene kemebesü
niýuca-yin talbiju : yeke miqan-u labai-yin emün-e yeke
orun-dur saitur nigen 'ögdeküi tegün-ü : tarnici
:
uriNdaqui ,qurban
bariNsan
talbiVdaqui doliyaqui
:
aYuluXsaYar sakiYdaqui : busu alin-u idegen uYuqui
kemebesU nasuda yeke be degedü siddhi-yi kiged
bairocan-a ögdeküi
ene
erike-yi [180v]
5
: busu ber ülü
bolai
emün-e kiged : idegdeküi qurban bey-e-yin
qurim : ker
10
caY-tur emüne
:
kemebesü
manjusri tantr-a-aca
yogacari-yin tabdalar
söni nasuda miqan-i küsebesü : ele küji-yi jiru\? cisun-u
küjis-i
kiciyejü
bey-e-yi
jiruY
caY-tur ber ülü
yaYun-i delgegdeküi
tegsi
:
onul
bolai
neretil jiruN
vcir
yeke bey-e-yin
ayu-ýuluYci üiles-ün
:::::
damaru. 2 IP omits 9 u'uqui omits yeke. bey-e-yin : bey-e C.
inigeldün : uu
'M$
C.
:
inigeldün-dür 10 C omits
C. 5P 12 nasuda.
15
[vi.
6 Onul
: Yal
mandal-un
aNui
yeke
jang
üile]
jang üile-yi Nal-un mandal-un yambar nomlar-un jerge buyu uridu tediii tarnici : urida yambar nigen bolbasu aYlaY orun-dur oruju : söni diili Yal mandal-un üileddeküi buyu : urida qamuY iiiles-i nomla, jsan burqan-u üileddeküi bolai yogacari-dur assad : gamuy üiles-i : üile kemebesü edeger bolai tegün-dür : ker be alasuYai tendece
kernen küsebesü
ele
eljigen-u
aryal
kimusun
tedeger-i
jabdul-iyar ükiidel-i naiman-ta üküyü :
tuls-a-yi doYsin-u
:
tosun-dur
tülebesü
egüdcü yal-dur
qaYacayulsuYai ta%?us moyai
ayulju
?al-dur
:
nigen
niquju
mahi
:
emün-e
10
niYur-tu-yin jUg
ganduyad
jaYun alin-u ner-e selte ügegüi-e yurban gonuY-tur
: sesig
ele
bügesü
jabdul-iyar
tegsi
masi
yasun : bairocan-a : örgesün kiged : üsün
bavasu
: noqai-yin
tülegsen
ese
kümün-ü
tende
:
5
jig-tür
:
aju
Yurbaljin
15
sal-tu
tendece
:
urida nomlaysan : ed-iyer üileddeküi buyu yal mandal-i : tere iiile bütükü bolai tere tendece :
mön kernen küsebesü : üsün
kiged
gong
keriy-e
tuturYan-u
kebeg
sir-a ma hi
sibayun 20
: morin-
[181r]
u miq-a-luy-a : nigen-e alin-u ner-e selte arban ükeger-ün üsüg-tü tarnis-iyar tülebesü : tegilber yal-dur bolai bügesü iikeger-iin qaýacaYulqu : ese modun-dur do\? sin-u yal-i tere saitur sitayaju : ger-tegen ed-i tülebesü
ele
qa, {acayulqui gong keriyen-ü
: vcir bolai miq-a
bariYci
doluYan
:
kernen
ber metü-yi üldesügei tendece
kiged
:
edür-tür küsebesü
:
temegen-ü
3 jang üile-yi [-sJ..5] C. 5 oruju jang-yi : üile : odcu 8 edeger C. 10 noqai-yin baYasu : yin arYal : üneker 16 ed-iyer C. 17 C omits : ed-ün sang-iyar dopin-u. kiged---kebeg C. : ür-e 3%9
25
C. C. 20
qorYul-luY-a mandal-un
üsüben
: nicügün
sitaYaju
ber
: jegün üldeküi-ece
Yar-iyar busucar
kernen küsebesü
ele dorbeljin
selte-ber üiles-ün e-yi
qonuY-tur üldesügei
:
noqai-yin :
nigen-e
cisun-luY-a balYad-un
mandal egüdcü da-ýaqu jabdul
küsebesü
miq-a
: emüne
nimba
selte
ner-e-lüge
jUg
: umar-a joriju
Yal-i
a\?ulqui öber-tür
tarnici
: rniq-a menekei-yin kiged : miYui-yin gorYul jabdul-dur : erlig-Un aYsad : keitarni-ber arban üsüg-tü :
üjegülügdeküi kernen ber
bolai
küsebesü
ner-e-yi
ele öber-ün
[181v]
tarni-luY-a
kernen
ükeger-ün
üiledbesü arnurliYulsuYai
üileddeküi
kürtekü
buyu
boluyu
:
: busu
15
ele
masi bolbasu
anggida ken-dur
ber
ülü
20
ökin-i kösiregülsügei tendece : selte : örgesün qour-a sketshe-lüge üsüg-tü : arban cisun-iyar niquju ökin
selte-ber ýal
Yal-dur kösiregülküi-ece kernen
10
saitur
ner-e-lüge selte üiledbesü dumda tümen-te : Yal mandal yin mandal-un üiles-nügüd-i üldekü boluyu balYad-i tedeger : : tegsi
5
ganduYad
: alin-u nerdoluYan : tegün-i balN(ad-i tendece
modun-iyar
miq-a temegen-u niquju
ber
jUg
üiledbesü
tülebesü \?al mapdal kösiregülkü boluyu :
kernen
sitaYaju takiyan-u
neretü
saitur
Yal-i
: Yal mandal-i mingYan-ta busu bolai kösiregülsügei : tendece kiged : givang : siracu moga mansila
qoin-a-aca
selte-ber
:
qubilYaju
eimü
kei-yin
tegüsken
modun-dur
cucal-un
tarni-ber
erlig-ün
qanduju
üneker
: arikin-i ükeger-ün
nigen-e dumda :
man4al-i busu bolai
bosuYar
küsebesü
ele
:
boltuYai
kösirekü
tosun
bal
mingNan-ta :
tendece
sun
4C 10 tülebesü C. I tegüsken tegüsügsen : : omits ner-e. P. 17 mandal-un : tegün-ü : mandal C. egüdbesü C; tegün-i C. 23 niquju 22 örgesün C. 24 kdsirekü : iregsed : uýüju busucar 26 bosu%
25
durba-luY-a
balaýa-yin
selte-ber
sitaYaju
:
amurliYul-un
dorun-a
jUg
qanduju
mandal-i
mingqan
amurlixul-un kernen kiisebesü
tü
boluyu
qoina-aca urnar-a jug
tarnis-iyar
:
tegsi
üiledbesii
cay-tur Yurban delgerekü boluyu :
küsebesü
ele
:
khadir-a-yin
tüimeridbesü
naiman-ta doluYan
edür-tür
tendece
yalja,
boluyu
yaljarraqu bolyasuYai
:
ur-e-luge
a-yin
N(al naiman-ta boluyu : arur-a
: getülgegci-yin :
naiman-ta üker-ün
ber
kernen.
boluyu
kernen
rnandal tülebesü
erniin-e
sara-dur üiledbesii ele
mingYan-ta jarudasun atala
kiged
cisun
ügei
boluyu
iregiilüyü
küsebesü
: jici
:
: yeke söni
\(al
garnuY selte
mandal Yal bolun aqui sesig
gornsa
bolqu
selte-
rnandal-i ejen ner-e-lüge
:
kejiy-e
jaNun boluyu selte-
amidu
8-9 burgan-u---jori-ýad 5C tendece. : burqan omits C. 16 jiruXad jabdul-iyar Nalja-ýuras(u1suNai 25 C busu. 17 19 C. C omits qajir. omits qaNacaXulsu%ai : mandal C. mandal-i I 21
20
jaYun
ariki-lu\(-a
orud-un
üiledbesü
dhatur-
ed boluyu
[182r]
alin-u
busu
ed
tere
qarin
miq-a
yeke
tülebesü
tarni-ber qour
15
tülebesü
yal-dur
masi
:
:
ele
ed-i
: köbeng-ün üsüg-tü arban
ele
:
bütükü
tendece
söni üiledbesii
selte
ber
yeke miq-a-yi kebeg-Un Xal-dur
:
küsebesü
jiryuXan
miq-a
:
jayun
tarni-ber
sesig
tegün-i
:
jirYalang-tu
sain
ber
ali
10
tendece
:
egüdcü
erlig-ün bütügsen
küsegsen
ýuraN? ulsu\, ai kiged egiir
tas-un
qajir
ese
sitaN(aju jabdul-i arban üsüg-
mingqan-ta kernen iregülsügei
körüg
dumda
Xal-un
5
mandal-i
tendece
sketshe-ber
orun-
: tosun-luY-a
aYulqui-ber ý(al
Yal
delgeregülsügei
saitur burqan-u
:
orun-u
: tegüber
arbai
Xal-i
: c"-tur
ele
tendece
modun-dur da-jaqui-ber
qanduju
joriju
%(urban
tutu"-a
: günjid
ele
: udurnbar-a
joriNad
ber
aYsan-iyar üiledbesü naiman-ta
üiledkü
i
selte-ber üile-yin
küseküi
saitur
yal-i
modun-dur
25
ügei
bolai
: nogai-yin
miq-a
vcir-un
selte-
usun-luy-a
ber
eres-fin mdn cinar-iyar : söni alin-u selte-ber ner-e jaYun naiman-ta üiledbesü büged ed mandal yal : öber-ün boluyu : selte-ber erke-dür oruqu : morin-u miq-a bairocan-a-lW-a tarni-ber selte-ber :5 yamandaga-yin jaYun
naiman-ta jorin qaYan-dur selte-ber gukr-a-lux-a
:
Yal mandal-i üiledbesü
nigen orun-dur aju : doluXan gonuY-tur boluyu oru\ýulqui : jayan-u kümün-ü gamuN yirtincü-dür
erke-dür selte-ber
üsüg-tü
tarnis-iyar dolu\(an qonuY-tur
arban üiledbesü jiYasun
kiged
ügegüi-e
arban üiledbesü
mandal boluyu
:
keriyen-ü
yaYun
kebeg-lüge
: söni üldekü
selte-ber edür-tilr orusýulsuYai dur günjid vcir-un joriju ner-e
[182v] kiged
usun-i
nigen-e üsüg-tü arban düli
yal boluyu
kemen
tarni
mandal
: küsebesü
tuturY-a
khadir-a
qatud-un
tarnici
selte-ber
oruyulqu
qaYacayulqu küsebesü
bolai
tülebesü boluyu
mandal boluyu : ayul Yal :
ele
gong
15
üsüg-tu
:
mingYan-ta bariYci vcir kümün-deki egür
modun-u
kiged
20
Nal-i
ner-e-lüge : doluv\an erke-diir-iyen modun-u
Xal-
25
ele : tere
bey-e üsüg-tü
nigen-e kernen ulaYan tarni
: doluYan kejiy-e
alin-u edür-tür
amidu
iregülsügei
atala
kernen
2C kiged C adds ken-ü adds ali after söni; after nere 6C 13 C omit jasun. 15 ja un naiman-ta. ner-e. omits üldesügei C. 16 miqan-i C. 19 C : üiledsügei : miqan-u 21-Na1-i ür-e C. 26 tutur'<-a C; omits masi. : '
10
ceceg-lüge
tendece
:
miq-a joriju
oruXulqu
alin-u üiledbesü
tendece
qoliju : yogacari-yin jUg ganduyad : arban
: oruna
erke-dür-iyen
ülü
:
selte-ber
keriyen-ü gong datur-a-yin
tendece
näkür
arban
edür-tür öciiken bügesü :
ele
söni
: selte-ber jaYun naiman-ta
:
ner-e-lilge : doluYan
:
sitaYaju
:
oruYulqu
golicaXul-un
dutaYaqu
ögületele
tuturYan-u saitur
ülü
: alin-u üiledbesü
mandal : masi metü ber
tarni-bar
Yal
: gamuY qatud-i erke-dür-iyen üldesügei kernen küsebesü
migan-i
Yal
mingYan-ta
erke-dür darasun-luY-a
miq-a üsüg-tü
tendece
tarnis-iyar
söni
:
30
tosun-luX-a tabun rasiyan selte-ber : khadir-a-yin Naldur alin-u ner-e-lüge selte-ber : jaYun naiman-ta Yal üiledbesü ksan-dur boluyu irekU : tere : mandäl nigen üileddekü üiledügsen tarnici urida edeger üiles-i arid bolai
:
boluyu
sonjiqu
üiledbesü
busu-ber
tarnici-yi
yirtincü-dekis
5
: ülü
bol%?aXdaqui yambar'öbermice ögkün ülü ber 'dbermice alin-dur öbermice siddhi bi busu
ilYabasu ülü bütüyü
üileddekü 10
tarnici :
tantras-tur nomlaju amui ese törügsen : yambar öbermice öbermice üiledkü-yi ögülebesü tegüncilen
tegün-ü
ber
ýcaYar %
tarnicin
tegüber
ene
kemebesil
yin
tantr-a-aca (uduYar
Ulu
büged
küsebesü filled
: Nal bolai
:
:: 20
: üileddüyü
gamuY files-i
manjusiri
onul
üjegdeküi
üileddeküi
flü
üiledün
be tarnicin
15
::
tarnicin
nigen-e
tedeger
jir,
bütükü
üiles-nügüd-i
tula
busud-tur
Ulu
ber
emün-e
alin-u
ker
ber
satuva
vcir
neretü
vcir
manýal-un
a\nui
:
ayu\, uluYci-yin yeke
jang
yggaUile-yin
25
::
12 C omits bi. 20 tedeger iyer C. 24 a%pi---üile-yin
-
3Z.'k
nigen-
[vii.
7 Onul
: diyan-i
diyan-u
tendece
bütilgekü-yi
üile-yin
onuYsan]
jang
yambar
üneker
bükü
kiged tarni-yin : diyan nomlasuýai masi jabdul-iyar bütügegdeküi buyu : tegün-ü jang qamul kereg-üd-i saitur idle [183r] hi tedüi urida nigen yogacari ma niYur-tujabdul-dur yin üiles-i üileddekil
üiledcil urida arilYan gamu'l : ra üsüg-ece oXuYata qubiluysan bilkili biiged Val mapdal-un qotala gegegen badaran tein deger-e bütügegdekiln üsün-iyen : tegiin-ü sedkijü nicilgün a.ýsaYar bolai
ildun-iyar
bolai
ii
bütügegdekün
:
tataysan-i
sedkigdeküi
miq-a bolai
buyu
: Nurban erdeni-dür qour ütegeregcid-i deled yu, jan ü
sedkigsen
tedüiken-iyer ükükü
bütügegdekiin
ele
ideküi
kiged
kernen : ein üiledügcid kiged deled
:
ukilan
biikü-yi
jörigüü cisun-i
uu\{uYsan-i
ber
eldeb
jail
tein
sedkijü :
:
tegün-ü
tedeger
nitul ber
dolu"{an yayun
bolai
aju dumda
iden :
busu
sibaNun-nu\jud
7-8 gamu-ý üiles-i büged C. 9 tein : gamuY-i : jüil-iyer C. 10 tegun-ü bolu-ýsan 11 amturiqui-tu C. : : tegilber boluN(san-i C. 14 cisun C. 15 miqamiduraqui-tu : cisun-i C; gedesün C. 23 C omits a: edeger Yal-un. : gedesün-i 25 mangXus bey-e-dece C; ober-e-dece : mangXus-i : öber-e C. 32tk-
20
Xarqui
emüne olan öber-e-dece
manVus doysin : miqan-i
: masi bilged sedkigdeküi
15
: blam-a-
nitul
bariNcid
vcir
: gedesün Ogülegdekili
bügesü
buyu sedkigdekili do, ýsin bey-e-ten
man"us
düri-
: bber-iin emün-e Ober-ün bey-e-dece
: busu ücüken amitan-i busu ber diyan-i jabdul : tendece masi kemebesü jabdul-un : ma hi niYur-tu-yin omuY-tur bütügegdeküi qamu%j üiles-i : ? al-un mandal-un
qonuN-tur ögületele
10
: tendece olan bey-e bilged ý aru-ýad : tedeger kilingtein deledüged cisun uus?uýsan-i sedkigdekili
kiling-ten-il ten
:
boluysan
cucaluNsan amturiqui-tu ber sedkigdeküi bolai
5
25
tas
keriy-e
: gong
iyar
:
sir-a
üneged
sibaqun
kiged
noqasbilged
ideged
migan-i
tein cisun-i uuyulsan-i buyu sedkigdeküi : ene diyan-u masi jabdul-iyar sesig üküyil bolai ügegüi-e ber :: ja, ýun ber-e-dür aysan arad-i [183v] bariqui diyan-i bolai tuYurbiYdaqui sedkil-iyer : diyan-i batu bol\ja-idaqui tarnici tendece cing : qaýacaYulsu\ýai batügegdekiln-i
kernen
:
:
üiledkü-yi
sedkigdekü
qoyar-i
ese bütiigegdeküs-i
tere
ma,ýad üldesügei
edür-tür tendece
buyu
mandal
:
jarimduN
üileddekü tegün-ii
ner-e
sedkigdeküi dolu\lan iyer üldekü gong
düri-yi
keriy-e
nicügün bolu-isan-i
amturiqui-tu
jabdul-dur
salburaYsan
gonuY-tur : busu ba
isan aidarayulu, deger-e tegün-ü
:
nicügün
deger-e
düri-ber
kei-yin buyu
:
üsan-iyen
20
sedkigdeküi
-,(ar-ta\? an düri-ber
:
tegün-il beriy-e sedkin :
25
tedüikensedkigsen-ü bariYci-yi ber vcir kemebesü
jabdul masi bütügegdekün
üsün-iyen
sedkigdeküi
bolai
1-2 noqas-iyar : nuXud C. 7 ma hi-yin C. 8C omits : mahi bütügegdekün-i. 9C omits 10 PC add nivur morin-u. after 18 tegün-ü mahi. teg'ün-i P. 21 : amturiqui-tu C. 24 C omits amiduraqui-tu 26 C omits sedkin. tegün=ü27 boluyu C. 29 diyan-u : bolai : diyan C. 31. s
15
basa
emüne jag gandu\? ulju ögüleküi jüil-iyer tarni
ene met'ü ber diyan-u
tas-un
: üsüg
yam buyu
aYsaNar
bara\? un
temegen-i
bolai
sedkigdeka
selte erlig-Vin boluyu yogacari egün-i
boluyu
tende
saran-u
üsün-iyen : buyu : tere
bariNsan
:
busu
üsüg=lin
batügegdekün :
busucar
sedkigdeküi düri-ece qubilu\(san
niýur-tu-yin bey-e erlig-ün
deger-e
küsebesii
ber doluNan
temegen-i
deger-e
aldaraXuluNsan buyu : mahi
:
tere
amaraXlaqu-yi
tedaiken-iyer
sedkigsen-ü bolu\(ad kereldükü
10
mahi
goina, ýsi-da
ülü
masi
kernen
morin-l"-a :
:
tegün-ü
tegan-ii
bolai
qoyar
qubilusisan-aca deger-e yam
o\(uNata
: kejiy-e-de
gaiaca%? ultala buyu
sedkigdekü
jirüken-d'tir
busu buyu sedkigdekü : jirüken-dür bilged sedkigdekiii tein kereldün tesergü mahi qoyar esergü
biitügegcin-i buyu
ma hi-yin
bilged
tein
morin-u kiged morin
kiisebesü
5
30
düri-ber
erlig-ün bari\?
bütügegdekün-ü
san
üsün-i
ni, ýur-tu
jakiju
oduýsan-i
sedkigdeküi
sedkibesü
ele : nigen üldekü boluyu
qonuN-tur küsebesü üsüg-ece
a
bey-e
erlig-ün bilged
buyu
: nigen üjügür-tü tere kei-yin
qariyatu
yirtincü-de :
jabdul-iyar tendece öber-un
mo\(ai-a jirüken-dür
dUri-ber egesig-tü
sedkigdekü üsüg-ece
buyu
bey-e-dür
a-yi
tegün-ü cuburiNsan-i
nidüd-ece
rasiyan kernen
singgebei urban
ügei
eimü odcu iregül : düri-ber
erlig
:
ene urban
iregüljil
cenggegdekü
bolai
bolbasu :
busu
: ber
juil-i
15
egün=n masi ülü bolai :: nomlar-un 20
naiman nabci-tu-yin deger-e tegün-ü
naiman luus-un
phat-i beyes-i caNabir
:
sedkigdekü
bUged
tein
büged
tein öngge-til bolai
sedkigdekü \
yirtincU-dUr
bolNayu
10
yogacari-dur
tarnicin
orui-dur
rasiyan
jabdul-iyar
ber
:
:
tein
a\lsa\? ar
:
dour-a
tegün-ü
:
luus-un
bariNsan-i
lingqu-a
caNan
bolai sedkigdekü üsüg nabci-dur
sedkigdekui
deger-e
tegün-ü
:
bosqaqui
erüstegsen-i
deger-e
tegün-ü
:
5
kernen
türgen-e : yam üsüg-ün bolai sedkigdeküi
batu cing üileddüyü
tedeger-i
doluYan
ökin-i
gatud-i
sedkil
yambar-iyar
jabdul-iyar
iregülsügei
jarliN
jabdul-dur
masi
mahi qanduju
jabdul-iyar
mandal
jakir-un
tegün-dür
jug
emün-e üjügür-tü
mandal
saran
tegün-dür
:
tendece
:
orun-aca eimü neretü neretü kernen duradga\ýsan-iyar tein jüil-iyer ködeljü oduisan-i diyan-u
:
aluq-a
Nar-taYan
%
sedkigdekiii
aXsaNar
:
bariNsan
bolu%iad
jarliY
: yam-aca boluNsan
ele
buyu
sedkigdeküi
:
i tere
bütügegdekün-ü
tere
diyan-u : tere dügürügsen qour-
buyu
oiu\? ata
::
PC 2 bütügegdekün-ü PC. 5 PC omit tere; : bütügegdekün-i [reading doluspn des]. before Tibetan maYad not add nges 7 yam-aca C. 11 erlig P. 15 P : yarp üsüg-ece : erlig-ün C. 17 tarnicin tarni aYsaN(ar : a\ýsaYar-iyar omits masi; PC. 19 erüstegsen-i C; jüil: egün-i egün-ü : erüstegsen öber-ün. i nomlar-un 22-3 nabci=durC. 20 C omits : jüil P, : sedkiged naiman nabci-tu-yi nabci-dur --phat-i C. 26 nidild-ece C. 24 tegün-ü naiman-i : tegün-i : nidün27 C omits diyan-u kemen; tere. ece C; P omits singgeb-ai C. : diyan-i
25
ügürge
ming, jan diyan-u
masi biltügegdekün-i
niNuca
bolai
sedkigdeküi
mandal-i
k61-dür
sedkigdeküi Y urbaljin
Nal-un
öngge-tü
sirabir
adistidlaysan-i
qoyar
singgekü buyu :
5
mandal
oýujata adistidlaisan-i deger-e jirüken-dür ajar-un
: tegün-ü
dörbeljin
mandal
tegün_ü
:
orun-dur üsüg-iyer
ram
tendece
:
NarYaYdaqu
sedkijü kei-yin
qubilulsan
öngge-tü
cidayu
jabdul-i
emüne-ben
yam üsüg-ece deger-e tegün-ü ulabir
iden
qour-a-yi [184v]
bolai
sedkigdekü
lam
: :
tegün-ü
üsüg-iyer deger-e
büged sedkigdekü bolai tein saran-u mandal-i dumda türügüle : tegün-ü gandu%isan pam üsüg-ece rasiyan bükü-yi buyu cuburin tein sedkigdekü : egün-i saitur büged sedkijü : kei-ber saitur : tere \ýal-i sita, ýa\ýad
10
manglai-dur
Xal
ber
erketü-yin
yeke :
sedkigdeküi
yeke
tere
rasiyan-u bolai
erketil-yin
mandal
jabdul-un
egün-ü
gesügsen-i
kernen
kernen
sedkiged
deger-e
aju ängge-tü
Narýaju
: tere
sedkigdeküi
:
20
tüsimed-i
gaNan-u
tarnicin
:
aXsasýar :
:
bol"ad
küsebesü
saitur
yogacari-dur
ulabir
ba
gajan
oru%ýulsu%ýai
15
igei
sesig
tendece
mandal-un buged tein
bilged tein dula,
tedüiken-iyer
tegün-ü qatud-i geskekü sin kiged modun metü geskeküi-e
tülegsen-i
mandal-i
:
tegün-i
erke-dir-iyen mahi ulabir
ni,, (ur-tu-yin öngge-tu
25 :
bütigegdekün
goinaNsi Nar-taXan manjusiri
tegün-ü gamiY-a aYsan aber-ün bey-e-ben manjusiri kiged bariNsan-i Noq-a calm-a bütügegdekün=n jirüken
13 kei-ber C. 15 dulaqan-iyar : kei P. 16 : dulaYan-dur rasiyan-u PC; : P rasiyan-iyar tere omits manjal; büged tein bilged gesugsen-i [gesügsen : tein gesügsen-i Cl 20 geskekü PC. C. 22 geskekili-e : gesküi : gesün üiledküi-e C; ügei C. 24 tilsimed-i : ügegüi-e C. : orun-i 26 öngge-tü : öngge C. 30 PC omit -ü. 327
30
kiged
külijü
goýulai-yi
:
iregülügsen-i
sedkiged bey-e-diir bolai manjusiri-yin saitur oruYuluNdaqui kernen sedkigdeküi tere bütilgegdekiln-i tencirebe : diyanbarilduYulqui-ber [185r] i saitur jirüken-diir : tegün-ü biiged-i bolai tarni-yi tein arban üsüg-tü :5 sedkigdeküi öngge-ber basa ulabir bütügelci öngge-ber beige bilig-ün üsüg-tür bütügegdekün-i tegün-lüge oru, ýuluYdaqui : bol-ýaYdaqui bolai nigen-e : ene diyan-u masi jabdul-iyar dolusýan iyen
kürdiin
qonuY-tur
: kejiy-e
orujuluyad
ber
orciYuluNci-yi arnitu
aqui
ja-ýur-a
erke-dürügei sesig
ülü ködelküi diyantarnici : masi tegsi aNulqui : üileddeküi ken-dur iyar ber ülü ögdeküi : tantr-a-yi ülü iljegülügdeküi be tarni-yi ker : coYtu vcir yeke ü1ü diyan-i ken-dür ber ayu, (uluyci mahi nijur-tu-yin ögdeküi ber ilYal-i : ülü ber ögülegdeküi : tarni-yin
10
bolai
ülii
bey-e-yi : jiruX buyu : kärüg-i ber
iiileddeküi
ber
emüne ber ülü delgegdeküi talbi-ýdaqui niNuca : ene jabdul kiged ögiileküi kiged tantr-a-aca masi : uriqui ken-dür ber busu ülii tedüiken-i nigen nigen-ü ögülegdeküi be ögülebesü : ker co-jtu vcir ayu\? ulu\ici kiged tangYari, ken-dür
: busu
kiged y9ginis bolqui-ber j ebdereküi ber ülü ögdeküi bolai
ebderegsen yabudal-tan : tegüncilen yi
ber
nijuXsan
: tein ba, ýatur
bilged
adgaY blam-a-yu%an
iregsed-un
sasin-i
ken-Vi
dakinis-iyar
20
idegdeyu
: tegün-ü
tula
: tendece iigegiii-e
tangYariy : degedü
tarnici ese törü
kündülegci
nomuYaduYsan rnaNad bariXci : tantr-a-
: ülü
6C omits ulabir; 4-5 C omits diyan-i---ber. bütügelci : 17 köriigbütiigegdekün-i C. 13 be : ber CP; C omits yeke. kiged köriig C. 19 nigen-ii C. 18 uriqui i: : uriqui C. 21 PC omit kiged; PC omit -iyar; idegdeyü nigen-e : ideyü C. 1 migan-i 328
15
25
kilinglegci : diyan-dur metU iilemji kiged
co, ýtu
kiged tegüsügsen : uriqui ene aci 'fir-e-yi seregci buyu tidsi sain erdem-tU : degedü mandal vcir yeke-de ayu-ýuluYci-yi masi kündülegci : nigülesküi-lüge kelteigsen bolburi
nigill eskili-ber ügei : masi adqa\i
yeke
onu\ýsan-dur tidsi-dür meti ögdeküi tantr-a-yi
saitur tere
tegün-lüge
tidsi
: co-itu vcir bolai : tarnici tamu-dur
selte
ene yirtincü-dür yeke ayul-tu tamu-dur oduyu : yirtincü-dür boluyu : :
ene
kemebesü
manjusr3
yoga ayuýulu, jci onu, ýsan doludu, ýar co, ýtu tü
vcir
tantr-a-aca
mahi
co, itu
N(aru\? san
yeke
10
bolai
:
cinadu nögüge ber ebderekü
co,? tu diyan-i
vcir yekede bütügekü-yi
kurdun-ü
Y arX aYsan :
Ugei
15
:::::
co-
siddhi-yin
odrayan-a-yin
tantr-a-aca
: :
quriyaju
ni-ýur-tu-yin
sesig
tan"ariY
ayujuluYci-yin
bütügegci
ungsi, isan-iyar
yeke ayuYuluYci-yin 'ögbes'ü busud-tur
odqui-a boluyu
degedü
tantr-a-aca onul bolai
yeke-de
5
bilged jukiduNsan sedkil-iyen : tein blam-a-[185v] yu-ýan kilndülegci büged tein : blam-a masi sedkiged
vcir
onuqu-yin
jag
yekede
ga-lan
duran-dur 11 C. 2 diyan-dur : C. 16 P adds yeke kemebesu manjusri 24 diyan-iyar C. C omits yeke. :
20
ayujuluNci
:::::
co, ýtu
orun-aca
Z2.1
tümen-
tegüsbe
onul
tantr-a-yin
arban
manjusri-yin 25
: co\(tu
yirtincü---cinadu before yoga;
diyan-i
:
: degedü blam-a neretü bajar jokiyaNsan Nar
yekede ayuNuluYci lalita baYsi siri
ün enedkeg phyag
pandida
rdum-un
aldarsiNsan mongol-un
degedü
nisjur-un
vcir
ayal-a
kelen-dür
6 phyag---emün-e-ece
toin
siddhi-yi
emün-e-ece tegimlig corji
oluNsan t'8bed-ün
::
orciNulbai
kiged
ba-a kelemürci
:::::
orci%julbai
: caN dum pita
330
yeke mandal-un tegüsbe :::
C.
..
ro
5
3 b).
Part II.
[The
Procedure
Ritual
[186r]
kyi
byed
rtog
keleber
co,? tu
:
Vajrabhairava]
:
Ari-vajrabhairava-kalpa-
kyi
dpal
: rgyal
ayuVulu\lci-yin
vcir
QArAN
5
keleber
rgyud
pa'i
TANTR-A-YIN
of
keleber t'dbed-ün
::
ONUL-UN
Tantra
enedkeg-ün
tantra-raja
rdo
po
rje
::
'jigs
moniNol-un tantr-a-yin
onul-un
10
::
qaYan
kelen-ü [i.
AYUrULUCCI-YIN
COrTU VCIR
erketü-te
1 Onul
tendece
kiged
: arý-a
bilig-un
ene
niXuca
eng
urida
büged
tein
manglai boluyu Xarqu
bairocan-a ciqula
buyu
erketü
adas-un
ýci orci-ýulu, bhuti-yin ejen-kiged
kümün-ü
Ur-e-yi
qoyar-ta kijaYar tülegci
subur, ýan-i busud-a uqaju
büged
üsUg
ür-e-yin
qamuý
amurliY nitulqui
25 ejen
ü1ü
boluyu
ebderegsed-i
: kiged
: ::
25
tegüskegdeküi selte
:
::
aNici ögülebesü
ele
aju
delgeregülküi ulqui üldeküi iregülküi
kiged
::
ejen
tümen-te
aril
bolu%isan
20
bolai
oytar%ýui-dur to, ý-a-ber
aqu
:
:
kelen-ü
kürdün-i
üiledcü
tonil-ýa%ýci
arX-a-yin
tarni-aca
tegün-lüge
vcir-tu
diyan]
: nomlasuYai bara-ýdaN?u1-un amitan-i
bütügeküi
vcir
15
egün-i
yambar-iyar jobalang-ud-aca yeke
:
mörgümü
erkesigülküi gaXacaXulqui
C. 33I
doNsin
:: kösiregülküi
30
kiged
doruitaYulqui
qan ija-ýur ügei sesig :
egün-dur olqui ükeger-ün oi serigün
quduY-un
orun
terigüten
kijaYar
::
belge-tü ýaNca ger allaN goXusun ,,ýaXca modun diyan-i küsegsen tuXurbi%
tendece
tegüs
nögcigsen
gamu%?
5
qubil%lan-dur
tegsi samadi-dur : toli metü neretü bilig-tür kiged tügegül-ün gamuý beige
tügegsen bey-e
öngge-tü
:
[186v]
tegüsügsen-i : äber-ün gamuX yirtincü-dekin-i qaraju üsüg-ün kelen ögülegsen-iyer ija%? ur-un : bey-e cinar-i üiles beige bilig-i kiged ber nigen cinarerdem sedkil
tula : cajabir üileddeküi :
iyar
bey-e
qubilYan-u
tabun
orulduYad üiledkü-yin
bolju
niNur
10
:
qubilbai
15 ilaju
\? aigamsi%j
nögcigsen vcir ber bolai : egüskegci dügürgejü tbb-i gerel-iyer
udq-a-nuXud-i osjtarýu-yin jici
qarin üsüg-ün
ür-e
tegüs
öngge
tabun
tarni-ber
üjügür
gerel-ün
ber
toNatan
burqan
tegüsügsen
::
duradgaVda,,?
san bey-e
cida%? cin-u
orun-aca bey-e oru\(san-iyer kilinglegsen ni%?ur-tu
qotala äber-tür jirVuXan ma hi-yin
yeke
törügsen
: boluyu
tegüskekü masi
20
::
jibqulang-tu
deger-e
a-qci : ni\? ur inu masi mösiyen sa%ývjsan manjusiri-yin ülegsen köke anu ula. tan sir-a :: iisün-iyen öngge-dür degegsi-de adali unin-u :
sirbeilgegsen
noitan
qokimai yasun jaNan
vcir-un bars-un
25
gabala erike-ber
hüip phat
arasun-i kernen daYulan
oYtaqu-yin
bey-e-tu
bari. Isan
gedesün
moNas
cimegsen emüscü :: inegegci : kiling-ten-U egülen-i
22 3 oi : tülegsen C. 4C toli. omits Xas(ca. 8C omits burqan C. 24 niN(ur-tu---jibqulang-tu : burqan-u : ni-ýur28 C. 25 C omits hi-yin. 26 C C tu-yin ma omits masi. üsiin-iyen. 29 sirbeilgegsen tegiisiigsen omits : sirbeigsen kiling-ten-ü C. 34 bey-e-tü kiling-tii C. : iiile-tü I%?
30
basa masi beriy-e
üiledügci Yar, ýan jibqulang-tu jir-ýuXan
basa
ýar-iyar kiged Yoq-a
bitali
jegun
calm-a-yi lingqu-a
naran deger-e
erlig-un jir-(uXan
yirtincü-yin tere metü
jali-yi
[187r]
tebcigsen bür-ün üiledügcin
quvaraX
namayi
jalii
sonus : bayasuyad
masi nasuda jajilbasu bütüyü türgen-e
20
ele : :
mayad singgegülüged kernen medegsen-iyer :
cegecin-ü bodhi lingqu-a üyes-iyer
medekü-yi
15
::
üiledcü
Zar, ýan
sedkil-i
yirtincü-nügüd-tür qoXusun ürgiiljide
::
ele : boluyu :
beyes-i
qamu, j-i
qoyar
:
duradbasu olqu
bey-e-yi
bolai
kiged
bayasqan
batu-yi
migan-i tegüber
büjig-iyer
üiledügci
saitur ögtejü
arikin-dur
eng olan bey-e-dür
jigiiküi
10
abisig-nuYud-i baXsi-yu-ýan
ulaXan
düri-tii
:
saitur
yeke üiles
::
:
bara-ýun-iyan
arY-a
baXatur
bari%ýsan
kelbeikiii
oyutan
masi cing tngri-yin
5
ejen-i ecUlgen ked ber bisiregcin
vcir-tu basa basa
::
:
yar-iyar mahi kiged
k61-tü
orusiY san
buyu
ýar-tu
ba : nidügür jerge-ber bariysan
aluq-a
baraýun
:
sudal
25
serigülüyü bayasga%ici
sedkil-i
cuburi,
arnan gabsuruysan mayad kinaju :
nernegülügci
::
Xal
kiged
buyu
ýuluyci
::
qoyar
kei
basa---jibqulang-tu. 1-2 C omits 3 aluq-a C; C : lu-ý-a C. 17 C omits masi; batuomits ba. 8 erlig-Un : kiling-ü C. 19 arikin-dur : batu yi C. 21 üiles : erkin-dur : tiles-i C. 22 eng : ang C. 28 aman---goyar : 'dngge qubiluv, san C. 333
30
naran
saran-u
tegüs
bilig-ten
tegüsügsen
ar, ý-a-luY-a medegdeküi
tebcibesü ülü boluyu
oruNuiqui
lingqu-a-yin
:
bilged
tein
tere qoyar-i dotor-a-ban
::
qabsurqui-dur
sitilged
5
::
aNsan samadi-dur tama-jalaNsan vcir nom-iyar tonil,? aqui siltaYan arY-a bilig-iyer :: medeküi boluyu oyutan kiciyen kiciyegdeküi tegün-dür tula tegün-ü
%jurban-dur
i1Ya1 ügei-ber cinar yeke beige bilig : qo, jusun cinar-un ülü ebderegci adgaX-aca gaYacaYsan beige
nom-nu-, (ud-un
nom-un
jir,? alang-tu ügei beige adqaX
beige
yeke
kedili
vcir-un
bilig
silta%? an-u jüii-i bolai : medejü tonilqu
toYatan
tegün-i ese
bilig-ün
adgaY-aca tülegci gamuX beiges-i beiges bügilde-yin :
adqal-un tuýurbiqui
jici
medegsen-iyer uqa,
masi ayuju küsegcin kiciyen
jirýalang-i
bey-e
gaýacaYsan
medegcin
:: :
:
15
:: 20
oyutan nigen degedü atjas-un :
jobalang-iyar
yeke
ügei
orcijad
nigen
yirtincü-deki ma-,(ad
10
aran
: üileddeküi
25 coYtu [187v] terigün
4C bilig yin.
vcir
ayuXulu,
ar, ý-a bülüg
kiged
tantr-a-yin onul-un gaXan-aca bilig-ün diyan-i eng ugaYulqui
(ci-yin
::
ülü. 6 samadi-dur C. 14 bilig-ün : samadi : omits bügüdeC. 17 tuXurbiqui C; C omits : to taYaqui 26 C omIts onul-un. 23 C omits yeke.
'b3 Lt
[ii.
2 Onul
tendece tarni üiles-i tende
: barildujulqui]
üneker
nomlaYdaqui : bütügegsen-ece boluysan buyu
ende medegdekiii burqan-u
bey-e terigüten
amurliXulqui dumda
vcir-un
vcir
ber
5
:
barildu\ýuldaqui jerge-dür
uriqui kemebesü
:
üsüg-ün
saran-dur sitügsen kemen medegci tabun 'dngge-tü erike bida%ýu-yi tebcijü todurqai-a tiirgen bolai jerge uriqui : merged-un naran
üiles-i
doYsid-un
sirabtur
kiirdün-iyer
amurli-(ul-un sedkil-iyer
iineker
tarni-yin tusa-tu üisiin
ber
gerel sedkil-lüge bös modun-u
tegsi
kürdün
tegüsügsen-i
tarnis-i saitur
bey-e
ner-e gomq-a-yin
dha-a
:
a,ýulju
::
20
ünür-nügüd-iyer
sikür
ye
sedkigdeküi kige'd :
durusun-dur
tegüsügsen
tegiin-i
15
::
amitan-dur üiledküi tegüsken
tabun
bütiigelcin-ü
inu
inu
busu
givang dabqur
gurgum
uriqui
gegesütü-te
bükii-yi Xarun küsegci aran
gerel
10
:
bütügeküi-dür
oýtalu%ici üjiigür arban
nisvanis-i
eldeb
::
subur, {an-i
kiged
kigdeküi
dotur-a
ba go-,ýulai-dur
üiledcü
ali
25
obuy bicigdeküi
terigüten-iyer rma-a bara%{un-aca to-(urin orusiYul-un
::
:: jiruYdaqui :
amuYulang-iyar
talbiYdaqui
12C 7 jerge-dür P. 11 C omits inu. : jerge-ber uriqui 17 amurliýul-un 25 C. uriqui. : amurliNuluYad omits bütügegdeküi C; obu, < : yasun PC. 26 tegün: utuTgelcin-ü 27-28 P. i: tegün-ü rma-a---jirus
30
üjel kiged ada kesig ebecin
tegiiber
jasal kiged-i
qaltarin ked ba ulus-i
ebden
hnrp üsüg-lüge
tegiisiigsen-e
ner-e-yin
üsüg-üd-i
toXusun-u
talq-a
jarimdu"{
qoyar jabsar-tu
all
:
bicigdeküi
uYuju
dürsü-ber
saran-u küsegcid-i
egüdcü : biitügegdekün ::
naiman
quruXun
ima,? u-yin
egiidcü
gedergü
: aXuldaqui jabdul-iyar
niNur-tu-yin [188r] tümen nigen keseg keseg oYtacin
mören-ü nigen
jegün
köl-iyer
kümün-ü
silbin ksan-dur
nigen
15
qanduju daruju
oruýjuluyu bey-e-yi
sibaYun-u
egüdcü
::
:
bütügegdekiin-'ü jüg
erlig-ün
::
uriju
üileddeküi
rocan-a-ber
em-e
er-e
10
: tarni
tosiatan
sir-a
manu mali-a
körüg
cinege-til
%
keriy-e
gong
5
::
:
cisun-iyar
mahi
arilXaju
kiisebesü
masila
mahi-yin
siracu
::
bicijü
ner-e-yi tarni
niYuca ::
ele
gadaýjdaqui
xadasun-iyar tedeger
20
ungsiYdaqui
gaiaca\juluyu
tendece jang
egün-iyer : nitulqu-yin üile-yin jerge-yi nomlasujai
jirýu\ian ese
jir,
niYur-tu
bügesü
nigen
nigen
ni-jur-tu
mahi
niYur-tu-yin öber-e
eldeb bütügegdekiin-i
niNur-tu
qoyar Xar-tu jabdul-iyar cisun-nuyud mör
kiged
25
::
köl-tü jirXuyan mutur-tu dörben ba mutur-tu
ber
ba
boluyu ::
kiged qour-a-yin
30 jüil
4 tegüsügsen-e ba. 3C C. 8 dürsüomits : tegüsügsen-i Txrsü-ber-i C. ber C. 10 naiman---yin : : aman abqu-yin 16 13 C omits C. 17 bey-e-yi tegün-ü : : tegün-i nigen. bey-e C. 19 bütügegdekün-ü C. 23 tedeger : bütügegdekün-i jirNuNan 27 mutur-tu C. 26 C omits : tedeger-i mutur-tu. C. 28 ni, ýur-tu C; ber : ýar-tu : niNur : ker C. 336
mori
mahi
eljigen-ü usun-iyar : bütügegdekün-e üileddeküi lingga
uXuysan-i bey-e-dur
örgesün-iyer
kici-yin
üiledüyü
qadqun
ber
tosun-i
sürcigdeküi
üisün ba ese bügesü modun-u nabci ükeger-ün bös ba durusun-dur :: öber-iyen UsUn-iyen nicügün cucalju ünesün-i
bey-e-dür-iyen kilinglejü
iledte masi
amtatu
arikin-i
5 :
tüsürcü
yeke
iden
miqan-i
uuYun
:
10
::
söni düli-yin tu-ýurbiydaqui
sin-e-yin jiruqu-yi
qa, ýucin-u kürdün-i
::
cay-tur
kürdün-i qoyar jiruyun nidü-tü günjid enggesken-ü ca, ýan kici sigüsün cisun : morin mahi imayan noqai-yin sir-a siba, ýun-u odun-iyer gong keriy-e arban
kebelin-dür
ya üsüg-ün
: bicigdeküi
le
om musa
phat phat üsüg-i ya
cür
phat
arban
üileddeküi
20
ra
ga
car
na
; cugan-a
hüm hüm hüm
:
: 25
:
bey-e-lüge
ddgüger-tür
üsüg-tu
jiruXdaqui
üsüg-tü-yi
tojuriYulju
bütügegdekün-ü tegün-ü
na
15
::
bilged jerge-ber naiman-dur üileddeküi üsüg-i bicin ::
edeger
::
ber
obu%<-i tegülder ner-e dörben jüg-tür arban bicin selte-yi ner-e [188v]
kiged
ner-e
inu
tegüsken
bicigdeküi
:
selte-yi
jiru
:.
I usun PC. 3 üiledüyü : üsün : üiledcü C. 6 durusun-dur ba-dur tosun : durusun ögtilen C. 8 ünesiin-i : öber-fin nicügün kilinglejü C. 12 jiruqu-yi : kilinglebesü 13 C. 15 nidü-Ui : vcir-tu mahi bütügegdekiin-ü C. 27-8 : bütügegdekün-i jiru. 117
C. 4 tosun-i : C. 7 öber-iyen üsün-i C. 9 : C. : jiruydaqui daki 26 C. : C omits tegün---
dörben
jüg-tür
üjügür-tü
urban %?
tegüncilen kürdün-ü
ed-nügüd-i küisün-dür
erlig-ün beriy-e
öngge
qocurli tegüs jiruNdaqui
bey-e
bariNsan-i
belge-tei
vcir-iyar ügei-ber
inu
ildun
jiruju
kiged
bur-ün
:: 5
:
kebeli tere qoyar-i tegün-lüge gabsuruNad belge-tü dotur-a 5abala. -yin oruXuluXdaqui ,ýurban dabusu sketshe qour-a muzi :: dügürgejü ro ne-ber mandal dumda ayuldaqui
Nurbaljin-u kiged kiji dza bhi niNuca bülidküi
10
saYaN qar-a salu bra ba terigüten-nügüd-tür ögüleged ga? an-i butaraXulqui inaru
tarni-yin ba unin kiged
ebedcin-ü ügegüi-e barin
ebedcin qocurli
uu-ju,
niNubasu
üjegdeküi
idegen-i
iruYar-tur
usun-u a-ju1jari-tu üldeyü :
15
cisun-nuXud-i
alY asal ügei diyan-i bütügegdekün-i bügesü ese YaXca modun-u dour-a orun-u
::
kösiregülüged
: bolNayu
kelegei
takir
gaYacaVul-un
ayulan-u
nocuNC-un dotur-a alaqu-yi niXuNdaqui kemebesü qas(alY an-u ger-tin iregülküi-dür burqan
ba kürdün-i.
amuXulang yeke kisuju
tosun-i
tere
jöng
dotur-a
gabala-yin sürcibesü
bicig-i
tegüs
ijaNur
tegüs
öngge-tü
büged
qasýan-aca sine
ele
tüsürcü
25
[189r]
bür=ün ideri
bucalNayad
::
türgen-e olju
oluyu 30
: iregüljü
:
üjügür-tu'. 1C 7C belgeomits Nurban adds maN(ui before 11 saN(aX : singgen Ttu. C. 14 C omits inaru. : cegen-i idegen C. 28 sürcibesü C. 31 sine PC. : o,
20
dour-a
urbaNulu,
orun-nuNud-aca
nidün-dür
:: üjügür-tür
tsandan-u üiles-ün
tosun-luX-a mökülig-i qoliju küligdeküi tere jabdul-iyar boluyu ýa1-dur enerikü ese bügesü %, : kro dha yama rä ja bajar k31i om bajar : kemekü ni, «ca
na mära ya phat
: ha na ha
ögülejü
tarni-yi
:
kisuyad
jula
unin-iyar :: egüdügsen-ü boluyu qurca nidün bütükü ügei gajan-i dürbel niNuca tarni-yin dulduiddu%ýsan olqu olan bügesü ber ögülekü ya%jun kereg :: ende bügesü
ene
ese Ober-ün
tarni
yekede
kiciyen
metü kiged
boluxsan
emüne
tegün-dür
büged dour-a
orun-u
üker
ese alXasabasu bütükü boluyu tere
kürdün-i
qoyulai-tu cisun-iyar
jiruju
:: büged
20
üiledcü oru%ul-un jarimduY deger-e saran
üsüg-iyer
25
::
üileddeküi
noqai lingga-yin
::
as
erkesigülküi ma-
daruju
imaYan
tegüsün
samadi
deger-e sürcigsen-ü cisun ökis-i [kinari]-yin ga, ýan-u
kiged
15
ci%?ulNa,
cisun
iregülküi
:
olan
ugaVulqui urida jirüken-dür lingga-yin öber-ün
10
buyu
medegdeküi
busucari
tu-jurbiXsan
alin-dur aber-iyen
kümün
5
%(adasun-iyar
gadaXdaqui :: gadquYsan kümün-ü siruY-tur bütügegdekün sitüjü ed-tür ün tosun-i sürcijü günjid gabala
yasun
kTli
kers
: Yagai-yin
cisun-iyar
:
orusýulju gong keriyen-ü tarni-yi cisun bögeljiküi
30
:: biciju
2C 6 yasun tere. omits : jasýun C. 7 kümün=ü C. : aran-u 8 bütügegdekün C. 9 gabala : bütügegdekün-i : ggabala-dur C. 10 egüdügsen-ü C. 11 Z omits b-oluyu. : e_güdügsen 12 C. 16 öber-ün : nasuda niýuca C. 24 [kinari] : öber-iyen found: ökis-i word not C. 27 dour-a : cikin-i : dotur-a C. 28 kers vgai-yin C. 31 cisun-iy, : kersün sýagai ar C. cisun t3°1
tere
üsüg-i
oru\ýulju ükeger-ün cisun-iyar
tegüsken
gabala-dur
ögüleged tarni-yi olan-ta niYuca dour-a aNulbasu nocuX-un ele :: ügei bögeljiküi-dür sesig
esebesü
ebedcin-iyer cisun ba,ýbagai-yin
menekei-yin jiruju tere kurdun-i saitur lingga-yin jegün suYun-dur bara\? un-a
jegün
sürcigdeküi
tarikin-iyar : [189v]
cisun
::
oruYulju
cisun-iyar
menekei-yin
10
jüg-tür
köl-iln
tere
üker-ün
5
:
lingga-yin jegün
üküyü
qalaYun
öber-ün daru%idaqui
erekei-ber
caN-tur
olan-ta
solbiNsan
tergegür-tür
tegün-ece
gariNul-un
uriju
::
daruju bicijü
a%? ulu\idaqui ele
15
:
kösiregülüyü Ya%ca modun-u köndei-dür niNubasu ötegüs-ün temegen gong keriy-e cisun-iyar jiruju kürdün-i lingga-yin : köl-ün
qoyar
ja\? ur-a temegen-ü
cisun-iyar tegün-ü
deger-e
a%julju
kei-yin
diyan-i
maNad
üldeküi-dür ayulan-u
bilged üjügür-tür
gong
moXai keriy-e
er-e
em-e-yin
neule
naiman
morin
qoyar
quru-jun
bey-e Yar-iyar
öber-ün
bey-e-yi
jiruju
bür-ün
ugei
abariju mahi kiged
20
:
öber-iyen
tegüskebesü
sesig
emün-e
:.
ele
: ni-ýuNdaqui
25
::
sira
sibayun-u cisun-iyar kö1-ün gickigsen sirui tedili
tere kürdün-nügüd-i jirüken-dilr qoyar-ta neule-yin
oruYulju
lingga
usjuisan-iyar
egüdcü
cisun-iyar
jiruju
:: 30
oruNuluXdaqui
egüdügsen kiged mori
deger-e
a, ýulu,
mahi-yin
dour-a P, üker-ün 3 ükeger---dour-a : nocuN ükeger-ün 6C before dotur-a C. adds masi menekei; cisun : nocu%<-un baXba, : suNun-dur
deledcü
yasun-nulud-i üjügür-i circü
tarni-yi
niyuca
ija, ýur-a jiruju saitur
modun-u
caNan
tsandan-iyar
altan
terigüten
:
ga-ýacaNuluyu
ni%ubasu :
erdenis-ün ed-i deger-e körüg-ün
emüne sara-yin
uriYdaqui
:
ebkejii
5
::
toNuribasu ele nijeged üiledbesü mayad sakiyu bailduYan-i ilaYuyu jegübesü
edür-ün a,ýulju kedüi bügetele orui-dur köl-dür
jegübesü
deger-e
usun-u
ünegen-ü
10
: terigüten-iyer
ugiya-jad siin-iyer ünegen-ü ku'ga ulaYci tosun jalbaribasu
::
yabuyu
sakiju
gamuX ebedcin-ece
takiju ::
bilged ilaju tein tegüs nbgcigsen gamuY narin-i tegsi ilaY uYsan [190r] samadi-dur gamuY orulduju neretü bey-e kelen tarni üiles-ün sedkilyabuqui-yin qoina-aca ün vcir-acaXan : VarYabai tendece
märaya
kemekü
phat
bidwesaya
nitulqui
qa-jaca, ýulqu-yin üldekü-yin bolai
ucchatäya mohaya
munggaraXulqu-yin
väsikuru stambhaya
erkesigülküi daruqu-yin
äkarsaya
jai
om hrih
svähä
bolai bolai
20
: bolai
bolai bolai
iregülki-yin :
15
takiqu-yin
bolai
:
bolai
2 circü 1C omits yasun. C. 4 modun-u : janggidcu modun-i 6 C. C. 11 C : erdenis-iyen nijeged erdenis-ün : nigen 14 narin-i C. 15 samadi-dur : saran-i ulaYci. : omits C. 16 yabuqui-yin : orulduyu tarni samadi C; orulduju üldekü-yin üiledküi-yin 21 C. C. : yabuqui-yi 341
25
QT idam gha svähä : aman bulqaqu-yin ünüd-ün dusta ha bolai : : svä om bolai jah jah boyam ceceg-ün : om Qm ti ha ha ho phat phat : küjis-ün maya svähä : julas-un om dhipodhana
bolai
bolai bolai
5
:
äh hüqi svähä : nivida-yin naividhya om vajra sat. Q, dam ga bhüta pati : kä Is om kälarüpa tva maka ma hä budda pati : idam bali
bolai swat
rüpa
tad
pa
grihna
ya
bolai : pa ya svähä :: baling-un grihna ägaccha hya hi hrih ägaccha hrim :e yamaräja om baksa bhagavän : ruti ra sarva mämsa medha maccha priye dhamaka : karma kuru siddhi bak$a : mama sarva sattva me kürejü iregülku-yin bolai svähä : burqan-i Jaye succhaye mahäye vajra jamuni vajra om hrlh öcikü-yin bolai ajiraYul-un : burqan terigüten-i tendece
vcir
yabuqui
kiged
bariYci ; nicuqui
tarni-yi niYuca bolbai jarliy : :
öber-iyen neretü
nom-un
samadi-dur
mu 15
: qoina-aca
tegsi üiles
tegliskegsen
oluNata
2 ünüd-ün : ünüd C. C adds 13 iregülkü-yin : iregülkü
gamuY
vajra
10
orulduju egün-i
20
om julas-un C. 11t2
bolai
after
bolai.
töb-tür cinar-un orusiýsan o-itarVui-yin [190v] hüm üsüg-ece tegilsügsen "uNata vcir
ayuYuluYci-yi
sedkigdeküi
:
ulabir nigen nijur-tu qoyar -Aar-tu bilig-Vin barildulsan tegsi em-e-lüge beriy-e cisutu gabala-yi Nar-taýan mahi
lingqua-yin
jegün-iyen
naran-dur
sungYa%san-u
tarni-yin ni-juca küsegsen qamuX oltarYu-yin kökebtür
siddhis
vcir
baris(san
bisilNaqdaqui
::
:
gaNan-i
uribasu
10
ele
Xaruyu tab-tür
cinar-un üsüg-ece
ya
kiling-tii
ene
5
: yosuXar
hüm phat
gm yamäntakrid
::
aNsan
törügsen
inu
ayuNuluXci
lingqu-a
deger-e naran-u sa-ýurin jabilal-iyar saduva-yin aNsan :: bidipala kiged tongYuruV-i :
daisun-u dörben
sake
kiged
mahi-yin büküi mösiyen yeke baYatur
gabala-yi barisýsan
jerge-ber
Var-iyar
qar-a
cisutu
deger-e
niVur-un
amta-tu
yeke
jajiluVdaqui rniq-a-yi büged ükeger-tiir bitüjü
nasuda dusul-i
arikin-i
niyuca
20
:: : :
uuYuju ::
25
tarni-yi
uriYdaqui kemebesii yQgacari
tataYci
bütügegdekün-ii
ele
sirabtur manjusiri-yin niYur kernen bber-iyen bisilXaYdaqui
masi
söni
15
jüg-tür
sedkigdeküi
:: batüyü
türgen-e egün-iyer qamusý üiles-i buyu ene metü ugaXdaqui ese biigesü
mahi ni%
büged
jabdul-iyar öber-e
: öber-e
medegdeküi
30 ::
nitulqui-dur
üsüg-ün 5 em-e-lüge C. 2 üsüg-ece : ek-e-lüge : C. 10 C adds ni%juca after bariNsan : bariysan-i üsüg-ece kökebtür; 13 C C. omits : adas siddhis 29 egün-iyer üjiigiiltigci-ece C. 14 C omits vcir. dür P. Z41
6 C. 11 ene. : üsüg ": egün-
ulabir ý urban
mahi-yin üjügür-tü
tegün-i cisun-i nigen Noq-a saran-i mi-jui
ni-ýur-tu aman-u
mahi-yin
t"ulasi bariqui
cinu-a kimusu kiged
siba-jun-u alin-dur cositu vcir barildqulqui
cisun [191r]
deger-e degedii
uduridu-{ci-yin nigen bey-e-dece bariXsan-i
bari%? san
Noq-a
kiling-tü ügei
sedkibesü ele :: kernen nomlabai : inu :
5
\sarNa ju
caN(-tur :: ima-jan-u jiriiken
kiged
kümün-iY yasun
tusbasu
qoliju boluyu YaljaNuraýjulqu
ayu3uluici-yin nögüge
onul-un bülüg
::
tantr-a-yin
S
.
gajan-aca
..
üjügür-tü C; bariYsan 2 'urban : tari, ýulqui : bariýda%pan C. 12 C. 9 kümün-ü yasun : kümün-i C. 7 bariqui : bariju C. : onul onul-un
34tt
10
[iii.
3 Onul
jirul
:
tendece
üneker
bütügen
üilediigci
beige-yin
ese bügesu bairocan-a
kelen
üiledcü
sedkil-iin
rasiyan om üsüg kiged
äh
üsün-ü
ükeger-ün
masi
talq-a
niYuca ilaju
orun-dur
tegün-ü
deger-e
ülegsen
ulaYan öngge-dür
jibqulang-tu masi jirYuNan-lu\ý-a
yasun jayan
qokimai
jiruYacin
mergemsijü
saitur
ele
düli-yin
söni
nögcigsen kilinglegsen
inu
noitan
tere
sin-e-yin
ündüsün
unin-u
15
tangyariN-iyar
udq-a-dur
tegüs
kiged
siracu-bar üiledüged sakin
mansil-a
tegüsügsen-ü
qaNucin-u
inu
negüresiin
tan"ariy-i
niYuju
tantr-a-yin
10
usun-iyar bicigdeküi
hüm-yi
kiged olju
kiciyel
::
::
orun-dur
tegüsügsen
tabun
abisig-i
5
blirkegesün-dür
bolYan
ulalan
cisun
debel
vcir-un usun-iyar cisun kiged ariki qour-a bös-i1n buduy-iyar
gorocana-yin
yeke
:
kiged
baXatud-un
bey-e
inu
nomlaVdaqui
yQgacari bös ba ba-qatud-un
iikeger-tin
saitur
bey-e]
saXuju vcir
:
mahi-yin
gabala
niYur
manjusiri köke :
degegsi adali kilinglegsen tegüsügsen
jiruYdaqui
ayujuluyci-yi
mösiyegsen kiged sir-a
üsütü
erike-ber cimegsen vcir bars-un arasun-i emüscü
ni%?ur
25 ::
niVur bey-e-tü
yeke
gedesü
20
ca, ý-tur
molai
:: :
8 cisun P. 14 ükeger-ün C. 15 C adds : cikin : ükeger kiged 24 manjusiri yeke cisun mansil-a after mansil-a. : 29 noitan C. : uri manjusiri-yin. a C. 30 yasun : yisun 345
30
lingqu-a
naran daruju
erlig-i
baraNun-iyan
jigiin
üjügürkegci jirlujan Naýca
jegün-iyen
eldeb
qoici yeke
metü
:: jiru%? daqui
ünesün-iyer ökin
takil-un
tere
saitur
dalaiVsan
oNtarYui-dur calm-a anu bariN(san-i
küriyelegülügsen
terigütü gedesün-i oNtarjui-dur*abcu kiged muqur Xar kÖ1-tü bitar doVsin ünege cinu-a siba, qun kiged
15 odqui
::
ciNul\lan
pisaci-yin
eldeb
::
jiruN(daqui
muqur
er-e
10
:
edeged kiged gamuX jüg-tür ükeger-iyer küriyelegsen-i
em-e dagini
:
sürcigsen ýarNa%?daqui
tngris-iyer
jiruNsan-i
5
uridu-dur buyu :
aluq-a
kiling-ten-i
olan
büjiküi-ber
qumbiju
angq-a
nögüge-dür
ýuta%?ar-iyar nidügür daisun-u süke Xoq-a jegün [191v] ýar-iyar öngge-tü o,itarNu-yin bey-e-decegen
köl-ün
:: baraNun-u
Nar-un üjügür-tü
jüil
deger-e
mahi-yin jirYuýan
jiruqdaqui
ariy-a-tan-i
20
::
ayuNuluyci er-e em-e jiruju : büged bütügegcin-i ber jiruNdaqui tende
masi
morin
bariju jajil-un ý gabala yeke miq-a-yi debel emüscü yeke cisun-i uuYuydaqui :: kiged ma hi-yin yasun-u
erike
bariju
ilaju
tegüs
tongYuru, qar-a
metü
jiruN-i
yeke
miq-a
guru
Nurban
vcir
ungsiydaqui
nögcigsen-dür
tere
tegsi
tarni-yi
niYuca
aNulqui caq-tur
bari, ýci-yi
arikin
ürgülji
t'ürgen-e
jiru
gandu\jul-un kiged
tsan-a-ber burqan-u
25
cisun
::
takisýdaqui tere
quvaraX
takibasu
oluyu
2-4 C omits k'dl-ün---üjiigtirkegci. 9 C. 10 C. ar-iyar : Xar C. 12 C omits ökin. oXtarNuý-tu
buged C. 21töng%
ele
30
: :
::
5 baraNun-u : baraYun öngge-tu oýtarXu-yin 16 muqur : mavui C. 22 : tong\uraY-i P. : yasun-i 32 bariYci-yi
ý. 23-4 C 27 C omits : bariYci
jiruV degedü
bey-e-yi aci
ür-e
masi
niYuju
egün-ece
aytNulu%? ci-yin vcir coltu bey-e-yin Xuta'ar : jiruX
1 niYucala%daqui ece : tusa-aca C. ayuNuluYci
ni,
: niYucalduqui C. 4 caXtu :
347
gaVan-aca
C. 2 aci : a-ýci C; C; ayuYuluYci-yin qutu-I
5
egiin-
[iv.
4 Onul
: Yal
üneker
tendece
qamuN adqaV-i qamuN? üiles-i
Nal
nomlaXdaqui ügei qocurli
kemebesü
baraNda, ýuluyci
bilged
tein
: :5
tebcijü
::
tebciged alXasang-ýu-yi [192r] üile-yi masi kiciyegdekiii
mandal-un siracu
singqu
ilXa,? san]
küsegsen-iyer
bütügen
qaram-iyan jirüke-ten
oyutan baNatur
jerge-yi
mandal-un
candalcin-u kümün kiged toqui qoyar dabqurlaju
kiged
mansil-a [qadq-a]
tulY -a
mahi-yin
cisun-iyar
: deger-e
siru-yi
10
::
:
niquju jarim-un
toqui-yin
turu-ý-tur
d8rbeljin-ü
üneker-ün
tedüi
kemebesü
tögürig
15
tegüsken
:: egüdcü ý-a vcir-lu, solbiNsan kürdün-dür jirVu,? an kegesütü deger-e arban üileddeküi belges-i jokiyan jirYuýan küisün-dür nigen
%jal-un
tedüi-ber
Logen-ü
mahi-yin Ober-iyen
cisun-iyar emün-e
niNjur-tu-yin dotuYadu tulYan-u
mahi
%
kärilngge yeke
sürciged bur-ün jug qanduju jabdul-iyar : jüg
metü
tngri-yi d'brben nis? ur-tu
:
jobkis-tur
::
iledte
ganduXulju
: sedkigdeküi ber bisillaydaqui %
sirügün
ýud-tur : Nar-iyar amitan-nu, üiledcü ögkiln tosýulaqui erike
aman-acaýan
kundi Yal-i
20
:
saitur
Val
jegUn-iyer
::
egüdügsen-iyer
osüg-i jal
:
maQdal-i
qomq-a
ber
degedü-yi
25 buyu qarabtur
::
bari,
:
Varyaju
4C ügei. 8 kiciyegdeküi omits qocurli : tebcigdeküi 12 10 [gadq-a] found. C. turuc-tur word not : turuN-tu deger-e; C ad" before C omits knrdün. tegün-u jir,
C. 16 17 : : C.
30
bilged
tein
gerel-iyer
eldeb
cimegsen
tere
tülebesü saitur metü medejü küsegsen udqas saitur : s(aruyu daisun-u bey-e kiged yeke miq-a darasun
kiged
jayan yurban gong
morin
bögeljijü
cisun-iyar noqai-yin
to%?atan-iyar mingYan keriy-e sir-a sibaXun
tillebesü günjid
ele kiged
moga givang
kilmün-ü arbai
miq-a
tuturY-a
alin-i
mahi-yin kilsebesü jayun
naiman-iyar
qour-a
cisun
terigüten
ken
usun
selte
tülebesü
tuturN-a
caXan
udbala
gaburi
doruna qanduju
cas
ele
: 15
miq-a
::
u,ýuysan-i tegüscü 20 : [-ýani]
tosun-i yeke miqan günjid-ün saitur qoliju jaYun naiman-ta tülebesü : ele [narin] busud-a tarni-yi yadaYadu oYtaluyu kiged caVan candan cayan tutury-a : günjid
10
:
::
keriyen-ü
tarni-yin yngacari-luX-a niXuca jaXun naiman-iyar maXad üldeyü dando udbala imaVan-u :: miq-a
caXan
usun
:
usun-iyar
sarimsaX
:.
gaN(acaVuluyu
tolatan-i ming, ýan [192v] olqu boluyu : qamu-j ed tavar-i
kiged
üküyü
noqai-yin
toyusg-a-nuYud-iyar
gong
ele
migan-dur
jirNulan
darasun
5
erkesigülüyü
ma-jad buXudai
kiged temegen morin kümün-ü vcir-un miq-a
:
selte-ber üiledbesü then
toYatan-i
eljigen
ele
cisun
mahi-yin
Vurban mingYan bütllgegdekün-i
:
:.
25
ba
:
jaYun naiman-ta
4 kiged C. 10 C omits 11 kümün-ii yeke : kiged-i miq-a. kümün-i 17 usun-iyar C. C. 20 ima an-u : usun-dur imaXan-i C. 21 darasun C. 22 C; usun : sigesün : daisun found. 23 qour-a omits ýani] ; [Yani] a1in---[, word not C; C omits 26 terigüten. masi narin possibly 28 ba : ber C. 29 Ca ds ulajan misspelling of vidy-a? before C omits udbala; gaburi. 34q
30
: : C : a
tülebesü qamuX cay-tur jerge ked be üiledküi diyan
tarni-yin
sakiyu terig'tlten
: kiged
::
ma%tad tegüsügsen-iyer
sedkil-ece ese gajacabasu ele nigillesküi bütügegdekün küsegsen-i ende : qamuy busud-a oyun
5
kübegüged
mungga-ýuraYsan nigen nigen ügei bilig ebderegsed :
::
dour-a-tu boluvad tangNari% bilged iledte al%?asaju samadi-dur ücüken kiciyelten :: nigen nigen sulan kiged
tarni
bütügebesü
ming%an galab-tur Ur-e bui olburi öd
ilgei
aljiyavsan
adalidgabasu nigen nigen jancin kebeg-i
Ur-e
busu
büküi
ber
bolai bolai
sedkil-tü
meküs ür-e-yi
oyutan
kübegüged
küsen
endegürejü
üiledügsen-iyer
kejiy-e
ber
kiged
10
:: bür-ün
15
:
ülü
bolqui
metü
saran :: busu bui numun-nuYud möngke erketU-yin üile ber tere küsegci tonilY aqu-yi
yambar
egülen
usun-daki
jalii-ber cinar-tu cenggegsen beige bilig büged tein tonilqu-yin ca ja,? , üliju oyun-iyar yakin cidaqu qoXusun-i
20
jalii
[193r]
tegün-i tegün-dür
sinjilejü onuNsan jirüken
tegün-dur
bodas
bütükü
üile
jergecilen
kiged
ese
ya-jun
üiledkegülügci
maNad tegün-dür qaNur\? al
ber
ergi
oyun ülU nur-a-daca
ülin
ele
25
:
bütügsen
bögesü
ögületele
ele
::
:
: küliceyü unabasu
35o
::
:
külicebesü
ügei
2 jerge : yeke C. 3 tarni-yin 14 kübegün C. 13 C omits ilgei. C. küsejü küsen---bür-ün : C. 19 numun-nu, ýud : üiledilgsen C. 21 cenggegsen : tonilqui-yi C. : go-(usun C. 26 bodas : sidi
siltaxan
: ber
kilbar
::
C. 6 kübegüged : tarni : kübegüged C. 15 : kübegiln üiledügsen-iyer 16 nom-ud C. 20 tonilNaqu-yi C. 23 goYusun-i : cilegsen 30 kilbar : erke C.
30
ülü
onul-i ene tasurgai möngke kemeküi ber boda bui
büged
busu yosutu be boluyu
ker
bui
tegüncilen
olan
eng
yirtincü-yin tegüs
abcu
jüil
olan
öber-e
üile
üiledkü-yin
tngri-yin
kernen
ber
öber-e tende
nasuda
adgaY-iyar
tngri
gaYan urin kiciyegdeküi
diyan-i
tere
rnetü medejü tegüs oyutu tere
burqan
büged
tula
aran
türgen-e
miq-a
emün-e
üsüg-i arban üileduged
::
20
bütükü
boluyu
lilies
yaYun
tarnici
rnenekei-yin
mingYan
naiman-ta
tülegdeküi
rnorin-u iyar
rniq-a
yasutu
menekei-yin
25
yeke
ünür-tü-yi
saitur
barilduNuluYsan-
: egüdüged
niNuca tarni-yin jaNun naiman-ta gatun-i jiýasun-u
ögületele
: miq-a
miq-a-nuyud-i
qa, jan-i
::
:
ternegen
mökülig
cisun
15
". " . miYui-yin
miq-a
10
nornlamui
bütügegdekün
terigliten amurliVulqui balNad-i tere qudqubasu nogai-yin
:
ögdeküi
cay-ud-tur
tarni-yin niNuca bber-iyen ürgülji
ögüleyü
::
kiged yeke rnigan-u naividi :: darasun günjid-ün tosun rnahi-yin degedü idegen-nügüd-i masi amta-tu nasuda
:: 5
ögsügei
tan-dur
amuNulang-iyar
inu
eke
biden-dur
saYuVdun ür-e-yi modun jimis Najar-tur
ilaju
:
k begün-nügüd-iyen
adalidgabasu
tedeger
külicekü
öber-ün gaXan-i
emun-e-ben :: ögülegdeküi uriju
tülegsen-iyer
erke-dur-iyen
30 ele
:
büged
oru, ýuluyu kernen küsebesü erke-diir-iyen oruyulsu%ai miq-a darasun kiged yeke miq-a-nuYud-i
ele
:
:
C; ker C. 9 agaj-iyar 3 boda : bodas : kei C. : jüil-iyer C. 13 cisun 12 yeke C. 15 C : diyan-u miqan-u : usun 16 niTuca tarni-yin C; nasuda. omits : orun-dur-iyan 1 burqan C. üsüg-i C. 24 menekei: jüg iisüg : burgan-i. C; yasutu : mahi-yin menekei-yin yin : yasu ber menekei ögülegdeküi. 33 C adds C. 31 C omits büged C after -i; biiged. 34 oru%ulsuYai : oru, (ulqui C. omits
3S%
[193vj
vcir-un
usun-iyar
niqun üileddeküi
ja\, un naiman-ta then diiri kümün-i erke-dür-iyen ele
üiledcü : : kernen küsebesü
oruYulsusýai
::
jaYan-u yeke miq-a bodhicid sedkil-luge naiman
ming-an üiledkiii
iregül-iin
miq-a
noqai-yin
5
miq-a-luN-a
selte : üiledcil qolin : hileddeküi toN(atan-i thlen gamu-j
caN
jiNasun-u
tutum
tabun
miq-a
rasiyan-i
:: 10
qubi sacaNu rnbkülig egüdcü : jayun naiman-ta iregülüyü tiilebesü ber :: gamuV üiles Nal rnandal-un jabdul-iyar
niýur-tu-yin
mahi
küsel-iyer barilduVulu%daqui tarni-yin gaYan-i niVuca hiü alYasan nigen üjiigür-tü üileddeküi sedkil-iyer ber :: nornlaYsan ba ese nomla%san bügüde-yi bilged
yosubar
yambar
jerge-ber
büged gaNan -yin ilr-e-yi burqan-u türgen-e tantr-a,
qasýan meth
ber
üiles-tür
do\ýsin
masi
kümün
düri-ber
tere
alimad
tegüsken
eribesü
visai
:: üileddeküi
nasuda
tegün-ü mön cinar-iyar hill a,(ulqu-yi ebderegiiliigci ca\< tutum-dur
25
ele ::
30
:
bilged
tegsi
20
:
türgen-e
bodas-un
::
erkesigülküi-dür
mbn cinar ariluNsan-iyar sedkil-un bariNci-bar bütükh boluyu tere vcir ali
buyu
kiling-iyer büged
sedkil-iyer
siddhi-yi
:
sedkil-iyer
sirügün
sedkil-liige nituiqui ked be ülil gaiquru\
aysan
oluyu
anggijiraNsan
urilaqui-aca bolai doNsin-u
ciqula
amurlingqui delgerenggili-dilr
arnurli\ýulqui-dur
15
yabuyu ::
yogacari-ber
8 tutum C. 9 ji%
tegsi
a,ýuldaqui
kemebesü
tonilqui
masida
tere
tantr-a-yin küsel-ün berke
:
mör-ün
ene gaYan-aca
törü
gataYujil
masi ayul
jobalang
oyutan
saitur kiciyen
kemebesü
ar, ý-a
kiged
qoyar
jüil
tein
5 tebcijü
[194r]
ügei
ber
bütügegdekü
rasiyan-u buyu
ene
ücüken
kiciyel-ten
mungga%j oyutan ba
:
türgen-e
ene Xaigamsiý
olqui-a üsüg-ün
berke
tonilqu-yi
tula
douradus nigen bütüyü
:
siddhi-yi
ilangNui-a ber
15
::
Narqu-yin nigen
orubasu
::
ca, ý-tur
tantr-a-aca
tegüber
nomla\ýad
::
10
ilYal
nigül-ün
degedü
düri
ar\j-a
amtan-i
cocas-iyar ugaXdaqui bügesü ber gamuX küsel anu
egün-dür
:
abtaqui bütügegdeküi
masi ü1ü medegci nigen nigen adqa-ý-un tour tüidegsen buyan
üiledcü
yabudal-nuXud-i
jirYalang-iyar
;
::
türgen-e
siddhi-yi ügegü-yin
siltasýan
ü1ü
degedü
bolu%ýad
üjegülküi ögületele
ele
:
bügesü
yawn
ýud-i maYad ese abusisan abisig-nu, :: blam-a-yuYan ese bayasga\isan ca%j-tur ülü boluyu üjegülbesü ber olqu terigüten orcilang-dur qalaNun orciyu kernen üjegülügci tein nomla\ýsan caY-tur iikedken tencirejü aima\? -nuYud mungqara, ber sögüdün böküijü terigüben qotala
ber masi yirtincü ene ked ba ene tantr-a. -yi üiledügcin medejü barin qamuY caX tutum-dur
20
25 :: ýad
ködelbei
30
sonusuYcin ba :
ungsibasu
kiged
::
ele
ügegü 5 ügegil-yin : C. 12 C ene C. 6 -nuN(ud-i : -nuNud before adds erdem-un C. 18 türgen-e adga, ý; tour : dour-a C. 22 tonilqu-yi C. 25 C omits ülü. " türgen : tonilqui 32 üiledügcin C. : üiledügci ö53
ene jaya, ýan-dur
gamuy ayul degedü
qoina
nögcigsen-ü ker be busud-ta
ba
uqa, ýulqui-a
tegün-iyer olan üküjü türgen-e bilged
öber-iyen
siddhi-yin jobalang qamuY
ügei-yi
tengsel coYtu :,? al "
nomlaqui jobalang tamu-dur iledte
türgen-e
qaXan-aca
uile
vcir
:
olqu
boluyu
10
::
tantr-a-yin onul-un gaXan-aca bülüg bolai ilY aNsan dötüger ::
ayu-juluici-yin
siddhi-yi
naira, ýulbai
5
ele
onuqu
tantr-a-yin onul-un tegüsbe ::::: neretü
kücütn amogha pada pandida yeke kelemürci erketü nom-un marpa orci-ýulju
ele
:
üiledbesü
ariluXad
maYad
::
:: bariju
ciqula
masi
oluyu
:
oduyu
ayuYuluYci-yin jerge-yi mandal-un coNtu
türgen-e
_tantr-a-yi ilXabasu gegegen-e kürtejü
vcir
::
törül-i
degedü
ene
yosu-jar
arilju
kiged
:
aldarsiNsan
15
töbed-ün bande
: 20
mon"ol-un
kelen-dür
toin
corji
orcyulbai
:::::
2 tbriil-i C. 3 ker be : ked ba C. 4C : tbriil 12 onul-un after nomlaqui. : onul C. 14 onul-un C. 15 üile : ifile-yin
35Lt
adds ba : onu1 C.
3 b).
Part
III.
DOMUC-UN ONUL
[The
Section]
Myth
[199v] ilaju
tendece
5
üneker
öber-ün
tegüs
üileddeküi:
nomlan bey-e kelen
yekede ayuXuluNci dalai-yin cinadu emün-e
vcir
tere
:: getülügsen-ece inu
orun-dur odbai : ügei arban jirXuYan
ga%ja1,l-a ügei beige bilig-ün dumda-tu
10
balNad
erlig-ün
galaba-yin daYusqari
ögkümüi
yosuNar asuri
amin-u
mangYus
giskibei
ilaXaju simnus-i da, ýurisgas? san-iyar
bi
jirüken-nügüd-i yeke naiman
ba%jatur aimaX
ögkün
10 saruýsan : s(arýaýsan gaNan 26 C omits yeke.
:
: ::
20
:
25
: abuNdaqui ber ::
jirüken-iyen ögkügsen ciqula üsüg ögkün ya mataris ma : erlig ögkün üsüg-i k6e yakg-a mangYus ra UsUg-i
gickijü:
üiledsügei
amin-u
kümün yi
15
::
ýan temür qota-yi üjügür-tü belge-ber
gaXan terigüten : nom-un ögülebei bNu1 metU saitur :: all yaXun yeke ba, ýatur baXatur-un kereg-üd-i yeke ba bürin
köl-iyer
nigen temUr qota-yi
yeke kernen
:
jirYu,
arban
yeke
ca-ý-tur ha ha hi hi
:
vcir-nuYud-aca
tendece
sedkil
\jajar-un
ejen
::
inu 30 sa ::
C. 16 C omits temür. 28 amin-u C. : amin-i ý55
21
C omits
albin jaruju
duran-dur
5
:
:
oruYulju
oruvuluNsan-iyar iilü sedkil-ece
yabun
boluyu
ülü
10
sa do me ya : [200r] da ya yo na ra ya kse ya ::
ja
ya ma rä ya me doru da yoni ya ya kse ya vcir
kiged
taYalai
saitur
sarid-tur tang%
tein
::
burqan-u
bilig-iin
sarid-i burqan-u
tula
siita%
yeke
beige
rä ma ya cchani kernen ögiilegsen-iyer : gaXan terigUten-i
erlig-un
gamu% elcin-i
selte jaYun
tabun
sasin
:
bügiide-dür caY-un bolqui
yogacari
vidy-a
jarliY-un
aimaN
onul
caý -tur dari eke
üiles-ün
19
bolur-un
20
::
:: : tegüsügsen-dür üiled
yosu,
daruýsaYar
tegüsbe
kernen. 3C omits üiles-i C.
jarliX
soyun
eciis-tür
kemen tangYariXlaNad domuV-un
::
orusiNulbai adistid degüii Ökin-niigüd :
ulus-tur getüigeküi ökin kiged-tiir eke nbktir
15
ayuYulu-ýci:
yeke-de
nom-un
minu
üsüg
da-a
simnus
inu cuNla--ýuluXsan nigen-e bolai : : kernen aman abubai
tedeger
tere
ögkün
üsüg-i
tsa
: ::
25
kü aman aldaYulbai
:::..
C omits
kin
3Sý,
degüü.
24 üiles-ün
:
PART FOUR
157
Part
4
a). BIBLIOGRAPHIES 1.
WORKS IN
[1]
ORIENTAL
i. Canonical [äkh äna-kalpa] Rgyud onul]y). 'gyur : rgyud
LANGUAGES
Works
(Kanjur)
(T. [gtam rgyud VII D471, ; P108, (vol. 67) 'grel XLII
ärya-manjusrimülatantra. M. qutun-tu rgyud; N478, D544, P162,
kyi rtog N428, R431; no. 2859.
(T. 'phags pa ijayur manjuýrl-yin R503; K164.
pa]; K108.
'jam dpal ündüsiin).
gyi
M. [domuý{-un bstan Also
rtsa Rgyud
(T. 'phags ärya-vajrabhairava-dhärani-n'äma. pa rdo rje byed kyi gzungs zhes bya ba; M. qutuV-tu ayuýuluyci-yin P418, D605, N768, R562; K424. Rgyud XVIII; kemekü).
ba'i XII;
'jigs tarni
(T. tshu ttshu nda ra'i te'u rtog pa; chucchundara-kalpa. also Urga vol. 84; absent PDNR (and ms Kanjurs). lo pa'i pa). rtog (P) 'grel (vol. 'gyur 67) XLII Bstan Also rgyud no. 2849. (inaccessible). 'gyur Bstan Mongolian no. 2849? (T. yamärikrsnakarmasarvacakrasiddhikara-näma-tantra-räja. gshin 'khor lo las thams cad grub par byed pa zhes po'i nag gshed rje kyi M. qara daisun bya ba' i rgyud kürdiin-ii rgyal po; erlig-Un biitügiil-iin tantr-a-yin üiles-i iiiledügci neretii qamuJ gaNan). P104, D473, N425, R432; K104. Rgyud VII; sri-krnayamäri-tantraräja-trikalpa-näma. kyi rgyal rgyud po rtog po'i pa gshedýnäg daisun-u tantr-a-yin M. coNtu erlig-ün qara P107, N427, D469, R absent; Rgyud VII; tu). 'jigs byed kyi to dpal identical rdo rje pa gsum pa. rtog
Arimad-raktayamäri-tantraräjanäma dmar po'i rgyal po rgyud kyi K R435, D475, absent. absent, srl-raktayamäri-tantraräja-näma. ba'i bya rgyud zhes po tantr-a-yin daisun neretü K109. R434;
(T. dpal rje gshin gsum pa zhes bya ba; gaNan -yurban onulK107. is This text kyi rgyud rgyal po
(T. dpal ldan gshin rje zhes bya ba; M unavailable).
gshed PN
(T. kyi
sri-vajrabhairavakalpa-tantraräja. kyi kyi rgyud rtog pa'i f: antr-a-yin gaYan). onul-un K106.
rgyal gaNan).
dpal dmar gshin rje gshed po; M. coytu ulaNan erlig-Un Rgyud VII D474, N429, ; P109,
(T. dpal rdo rje M. co*xtu rgyal po; vcir Rgyud VII D470, ; P106,
358
'jigs byed ayuYuluNci N761, R433;
sri-vajrabhairavavidärana-tantraräja. 'joms byed kyi rnamipar pa'i rgyud büged bantr-a-yin tein ebdegci ayuYul-un R371; K52. D409, N absent,
(T. dpal rgyal po; gaYan).
rdo rje N. tu co ýV; Rgyud
'jigs vcir P52,
6r!
(T. dpal 'jigs byed rdo rje -vajramahabhairava-näma-tantra. M. coYtu rgyud ces bya ba; chen po'i yeke vcir ayujuluci-yin Rgyud VII D468, N426, R430; KY. Also tantra ; P105, neretU). independently (dpal blockprinted 'jigs byed kyi rdo rje rgyud in Urga kyi (printer's the po) rgyal along with rtog gsum '). identification mark 6ri-vajrabhairava-näma-tantraräja-trikalpa. (T. dpal rdo rje kyi byed kyi 'jigs rgyud rgyal po rtog pa gsum pa zhes bya ba Bp., Urga, in so). printed company with zhugs identification in vajramahabhairava-nama-tantra; marklK; copies Ulan Bator; LSOAS and Gandan Monastery, THB 1). This text also §ri-krsnayamäri-tantrargja-trikalpa known (dpal is also as the kyi nag pol i rgyud r je gshed rgyal po rtog gshin pa gsum pa) it-appears in the Kanjur. title which under (T. de bzhin sarvatathägatakäyaväkcitta-'krsnayamäri-näma-tantra. ýgsüng kyi thugs pa thams cad sku gshin rje gshed gshegs nag po ba'i M. bya iregsed-ün bey-e kelen rgyud; gamuý tegüncilen zhes t"antr-a). Rgyud VII; P103, qar-a'daisun erlig-ün neretü sedkil R429; K103. D467, N424,
359
ii.
Canonical
(Tenjur).
Texts
[Anon. ] [äkhyäna-kalpa] 'gyur. bka'
[(gtam
kyi
rgyud
(dur asta-smasäna-näma 'grel XX nos. 2342/2343
khrod (two
pa)].
See under
rje gshed kyi pa gshin 81) no. 4477. LXXI (vol.
('phags 'grel Rgyud
ärya-yamäntaka-sädhana thabs). pa'i sgrub
rtog
brgyad texts,
Rgyud ces bya ba). one one verse,
prose). (tsu
chucchundara-kalpa lo pa'i te'u rtog
[bhairava-stuti] (vol. 'grel XLII
ttshu nda ra'i bka' See under
pa).
[(jigs byed 67) no. 2864.
(gshin yamäntaka-sädhana 'grel LXX Rgyud thabs).
bstod
kyi
rje (vol.
pa;
rtog 'gyur
also
Rgyud
pa)].
byed kyi mthar 80) no. 4109.
sgrub
(gshin yamäntaka-sädhana 'grel LXXI Rgyud thabs).
rje mthar (vol. 81)
byed kyi no. 4453.
sgrub
(gshin sädhana yamäntaka 'grel LXXI Rgyud thabs).
rje mthar (vol. 81)
byed kyi 4454. no.
sgrub
(gshin yamäntaka-sädhana 'grel LXX Rgyud thabs). raudra-karmopacära-saptaka 'grel Rgyud bdun pa).
mdzad kyi mthar 80) no. 4108.
rje (vol.
XLII
(drag (vol.
sgrub
las kyi po'i 67) no. 2855.
( dpal rdo 'grel XLII
sri-vajrabhairava-bali-vidhi kyi cho ga). gtor ma'i no. 2853.
Rgyud
sri-vajrabhairava-stuti Rgyud bstod pa).
(dpal 'jigs byed rdo rje (vol. 67) no. 2862). XLII
'grel
[sad-dravyadbhuta-vikurvita-sambhojana-vidhi] du bsgyur bsten te pa'i rmad rdzas (vol. 67) no. 2858. 'grel XLII
cho
ba
bya
byed
'jigs rje (vol. 67)
ga).
kyi
(dam Rgyud
Aks 'obhya sri-vajrabhairava-tantra-tikä dka' kyi kyi rgyud no. 2834.
'grel).
(dpal rdo rje 'grel Rgyud XLII
IGo
'jigs (vol.
byed 67)
Amogha
[Amogha
chung
ba]
bhairava-sänti-karma-saptaka bya ba bdun pa). Rgyud
(Bhai ra ba'i (vol. 67) XLII
'grel
zhi ba'i no. 2854.
Amoghavajra 1. mahavajrabhairava-homa-vidhi-n5ma byed chen po'i sbyin sreg gi cho ga (vol. 67) no. 2850. Rgyud 'grel XLII
(rdo zhes
rje bya
2.6ri-vajrabhairava-sädhana-karmopacära-vidhi-sattva(dpal 'jigs byed sgrub rdo rje samgraha pa'i dang las bya ba'i bsdus cho ga sems dpa' pa). (vol. 67) no. 2845. 'grel XLII
'jigs ba).
thabs Rgyud
Asokasri (rdo Rgyud LXXXI
vajrabhairava-sädhana-näma sgrub thabs zhes bya ba). 'grel no. 3434; also rgyud
'jigs byed kyi rje 'grel LXI (vol. 75) (vol. 86) no. 4805
Kamalaraksita sri-vajrabhairava-sadhana-udbuddha-kamala-nama 'jigs byed kyi bsgrub thabs padma rgyas rje bya ba). Rgyud 'grel LXXXI (vol. 86) no. 4802.
(rdo pa zhes
Karmaräja manjusr3-bhairava-näma-stuti gyi bstod pa). mtshan no. 2866.
('jam 'grel
Rgyud
dpal XLII
'jigs (vol.
byed 67)
Jnänakara sri-vajramahabhairava-sädhana thabs). sgrub chen po'i 2861.
Rgyud
(dpal 'grel
rdo XLII
'jigs rje (vol. 67)
byed no.
Tathägataraksita sri-vajrabhairava-hasta-cihna-visuddha-näma 'jigs byed kyi phyag mtshan rje 'grel Rgyud XLII zhes bya ba).
gyi (vol.
(dpal rnam par dag 67) no. 2860.
rdo pa
Manjuvajra
sri-vajrabhairava-sädhana-näma byed kyi sgrub pa'i thabs (vol. 67) no. 2847. XLII Is61
zhes
(dpal 'jigs rdo rje bya ba). Rgyud 'grel
Manjusrighosa vajrabhairavaikänana-dvibhuja-sädhana-näma 'jigs byed zhal gcig phyag gnyis pa'i (vol. 67) no. 2839. XLII Rgyud 'grel
sgrub
(rdo rje thabs).
Manjusr3jnäna 1. vajrabhairava-sädhana 'grel Rgyud thabs).
(rdo 'jigs byed rje (vol. 67) no. 2844.
XLII
kyi
sgrub
2. 'sri-vajrabhairava-sädhana-karmopacära-vidhi-sattva(dpal las 'jigs byed sgrub thabs rdo rje samgraha pa'i 'grel bsdus XLII bya ba'i Rgyud cho ga sems dpa' pa). (vol. 67) no. 2843. Ratnäkarasänti vajrabhairava-ganacakra-näma 'khor lo zhes kyi tshogs (vol. 67) no. 2848. Lalita
bya
(rdo ba).
'jigs byed kyi rje XLII Rgyud 'grel
[=Lalitavajra]
sri-vajrabhairava-sädhana Rgyud thabs). sgrub
(dpal XLII
'grel
rdo (vol.
rje 67)
'jigs byed no. 2852.
kyi
Lalitavajra 1. §ri-mahavajrabhairava-märana-cakra-näma 'jigs byed chen po'i 'khor rje gsad pa'i 86) no. 4809. ba). LXXXI (vol. Rgyud 'grel 2. sri-vajrabhairava-tantra-vrtti-alamkäropadesa-näma (dpal 'jigs byed kyi kyi rdo rje rgyud ldan dang pa'i rgyan zhes bya ba). ngag 86) no. 4801. LXXXI (vol. 3. sri-vajrabhairava-sädhanopäyikä-näma bsgrub 'jigs byed kyi thabs pa'i 86) no. 4803 'grel LXXXI (vol. 4. sri-vajrabhairava-samaya-mandala-vidhi dam tshig la 'jug 'jigs byed kyi (vol. 'grel Rgyud LXXXI cho ga). Lalitavajra-päda
zhes
(dpal rdo lo zhes bya
'grel pa man 'grel Rgyud (dpal rdo rje bya ba). Rgyud
(dpal rdo rje dkyil 'khor gyi pa'i 86) no. 4804.
[=Lalitavajra]
sri-vajrabhairava-sädhanopäyikä byed kyi thabs). sgrub no. 2851.
Rgyud
362
(dpal rdo rje (vol. 'grel XLII
'jigs 67)
Lilavajra
[=Srimad-lilavajra]
sri-yamäntaka-müla-manträrtha-vajra-prabheda-näma (dpal don rdo ba'i gshin rje gshed po'i rtsa sngags 'grel XLII Rgyud rab tu 'byed rje pa zhes bya ba). (vol. 67) no. 2867. Vairocanaraksita (dpal 1.6r! -vajrabhairava-mandala-vidhi-prakäsa-näma dkyil 'jigs byed kyi 'khor ba rdo rje gyi cho ga gsal (vol. bya ba). 'grel 67) no. 2869. Rgyud XLII zhes (dpal 2. sri-vajrabhairava-sädhana-vajraprakäsa-näma 'jigs byed kyi 'od thabs rdo rje sgrub pa'i rdo rje (vol. 67) no. 2868. bya ba). 'grel XLII Rgyud ces Sri-amoghapäda
mandala-vidhi (vol. 67) XLII
(dkyil 'khor no. 2846.
gyi
cho ga).
Rgyud
'grel
Sri-kumäracandra sri-vajrabhairava-tantra-panjikä dka' kyi byed kyi rgyud (vol. 67) no. 2837.
'grel).
(dpal Rgyud
rdo 'grel
'jigs rje XLII
Sonasri sri-vajrabhairava-tantra-tippani-näma 'jigs byed kyi kyi rgyud mdor bshad (vol. 67) no. 2835. XLII Rgyud 'grel
(dpal pa
zhes
rdo bya
rje ba).
Säntijnäna 1. [srI-vajrabhairava-kalpe (dpal raudrakarman] lo bskor ba'i 'khor (vol. 67) 'grel XLII
cakräva"tanaikapaksa'jigs byed kyi rdo rje las drag po phyogs gcig no. 2842.
rtog pa.
pa las Rgyud
2. srl-vajrabhairavopäsanavidhi, (dpal sädhana-vidhi byed kyi 'jigs bsnyen rdo rje pa'i cho ga, sgrub pa'i 'grel (vol. 67) no. 2841. Rgyud XLII cho ga).
Sridhära mahiqänanasya-sädhana Rgyud 'grel thabs).
(ma he'i (vol. XLII 'WLS
zhal gyi sgrub 67) no. 2838.
pa'i
Sribhadra sri-vajrabhairava-sädhanopäyikä-samksipta byed sgub pa'i 'jigs thabs rje (vol. 67) no. 2840. 'grel XLII
(dpal mdor
bsdus
pa).
rdo Rgyud
Vajrasiddha sri-vajrabhairava-tantrasütra-tippani-näma (dpal rdo 'jigs byed kyi kyi rgyud rje mdo mdör bshad pa zhes (vol. 'grel bya ba). 67) no. 2836. Rgyud XLII
36t{
iii.
Independent
Tibetan
Works
[Anon. ] [Untitled no. 906-7).
[Untitled 28 fol,
Vajrabhairava
text, Dresden;
rituals].
(Mss.
THB I
Dresden;
(Ms,
mahavajrabhairava-bhavana-vidhi]. THB 1 no. 921).
[Untitled begins text; : rnam dag yid kyi zla shel rtsi 11 la bcom ldan rdo rje 'jigs byed dkyil 'khor ni n ý]os I (Bp, from a ritual from the Rin chen collection iding khang phug; THB 8 no. 192). bcom lden [sic] 'das rdo rje [sic] 'jig byed kyi [sic] [sic] 'char nas rab gnas bya tshul me gtog (Ms; THB 8 no. 246). ma.
sgo 'bebs
'don dpal rdo rje rdo rje sgra dbyangs gling gi zhal 'jigs byed chen po'i sgo nas tshe 'das kyi sbyangs ba byed tshul byang mchog mthar [sic] lam sgo byed (Ms?; THB 8 no. 292). 'jigs byed rdo rje (Ms; bsgrigs su pa dpal rtsa gsod
kyi dbang rwa lugs THB 7 no. 344).
nag
'gros
po
'jigs byed kyi rdo rje sgo nas gtor ma drug cu bzhi bsdus (tshogs) dpung pa ma rung bdud sde'i (Ms 2x; THB 8 nos. 329/330). pa'i spu gri
dpal 'jigs byed kyi rdo rje (Ms 2 fol; THB 1 no. 929).
bdag
ngag
'don
gyi
dpal rdo rje 'jigs (16 fol; Sendai pa
bdag
'jug
ngag
'don
byed kyi 6872).
dpal 'jigs byed kyi dbang chog dngos rdo rje (Ms 2 fol ngag 'don gyi rim par bsgrigs pa [incomplete]; THB 1 no. 732). dpal 'jigs byed kyi rdo rje 'debs rgyud gsol sa bcad (5 dpal bdun
rdo rje (Bp; pa
'jigs byed kyi THB 2 no. 1613).
rim fol; smon
'jigs dpal rdo rje byed chen po'i THB 1 no. 728). ga (Bp 83 fol; dpal bdud
zhes
rdo las
lam
shis
dbang
brjod
bskur
gyi
pa
rim
gzhi
khrid kyi gnyis 6900). Sendai
'jigs byed dpa' bo gcig pa'i rje ba (66 fol; Sendai rnm par rgyal 36S
rim
bla
yan
ba'i
lag
cho
bdag bskyed, 6899).
dpal rdo rje 'jigs 'byor nyams su len 7 no. 460).
byed tshul
la brten bla ma'i pa'i dngos grub char 'bebs
dpal 'jigs byed lha bcu gsum ma'i rdo rje 'debs rgyud mngon par rtogs pa dang bstod bcas (31 fol; Sendai gser mdog bum bskyed Kun
dga'
snying
'jigs 'bum
THB
dbang gi pa 'jam dpal 6871).
po
byed rtog 256-4-1 I.
'jigs
Dkon mchog (1728-91)
rnal (Ms;
(Sa skya tika pa bdun pa'i (no. 42). Toyo Bunko, Tokyo
med dbang
po,
2:nd. 'jam
bka' pa'i 1968).
dbyangs
IL pa
bshad
bcom ldan 'das dpal 'jigs byed lha zhe dgu'i rdo rje dpag bsam gyi snye ma (written thabs 1778. Bp., sgrub (ta) 'bum 9 257-303; New Delhi 1971). gsung reprinted dpal bdud
rdo las
'jigs rje rnam rgyal
byed gyi
bsdebs pa (Bp., gsung 1971). Delhi dpal mdor (ta) Dkon
dpa' ngag
bo gcig pa'i 'don khrigs
'bum 9 (ta)
305-44;
mchog
Thun
grub,
rwa zur
ngor
(1497/8-1557/8)
chen
lugs kyi dang gtor thabs sgrub chog 'debs bsnyen (Bp; THB 7 sgrub rnam rot
'jigs dpal byed rwa lugs kyi rdo rje sgrub (Bp; 'joms ba THB 7 no. 345; snang reprinted 1978).
dpal (Bp;
New
reprinted
'jigs byed dpa' bo gcig rdo rje thabs pa'i sgrub bsdus (Bp., 'bum 9 pa rin Chen bum bzang gsung 345-63; New Delhi 1971). reprinted
'jigs byed [tshog] gi no. 347).
Bkra
thabs sgrub chags su
shis
rnam
rgyal,
[klong
'jigs byed rdo rje THB 1 no. 923A).
Mkhas grub
dge legs
dpal
chen
dpa'
bzang
bo
bdud thabs New Delhi
rab
'byams
pa
gcig
pa'i
sgrub
III] thabs
po (1385-1438)
bcom ldan 'das dpal rdo rje 'jigs byed chen po'i 'phrul [='khrul] 'khor gyi cho ga rtog pa gsum pa'i rgya cher bshad pa, khams gsum las rnam par rgyal 'od ba'i nyi (Bp ba bya 59 fol; Sendai 5518). ces 'jigs dpal rdo rje (Bp 20 fol; pa zhig
byed kyi bskyed rim gsung 'bum Ta). I M0
rnam gzhag
legs
dpal rdo rje 'jigs (Bp 11 fol; cho ga
byed kyi zhi rgyas kyi sbyin gsung 'bum Ta; Sendai 5492).
dpal 'jigs byed chen rdo rje ba'i gzhag, gsal gtsug rgyan Sendai 5490). Nya; dpal rdo rnam par 5493).
'jigs rje bshad pa
Mkhyen brtse'i
dbang
dpal rdo rje khrid mkha' no. 350).
'Khon
ston
bskyed 128 fol;
po'i (Bp
'byor
gi
rim gyi rnam 'bum gsung
byed lha bcu gsum ma'i (Bp 14 fol; 'bum gsung
bskyed rim Ta; Sendai
phyug
'jigs byed kyi bskyed 'gro kyi snyan brgyud
dpal
sreg
lhun
rdzogs zin bris
man ngag rwa (Bp; THB 7
(1561-1637)
grub
'jam dpal gshin rje gshed skor gyi bla ma'brgyud pa'i chos 'byung gdul bya'i re 'dod skong ba yid bzhin gyi 'phreng ba. (Toyo Bunko (52-768)). nor bu'i Go rams pa bsod
nams seng ge (1429-89)
dpal rdo rje 'jigs byed kyi dkyil 'khor bka' 'bum XV. 40-3-1 (no. 81). skya pa'i Tokyo 1969). dpal bka' Grags
'jigs byed kyi rdo rje thabs sgrub (no. 79). 'bum XV. 36-2-1 Toyo Bunko, pa rgyal
'dul
mtshan,
'jigs byed kyi rdo rje IV 64-4-2. Toyo Bunko, Dge 'dun 1582)
rgya
mtsho,
rgyal
'dzin
bstod Tokyo ba
'das dpal bcom ldan rdo rje gi bla ma brgyud pa la gsol snga nas kyi zhal mdzad pa
II
(1374-1434).
pa (Sa 1968).
skya
(2nd.
Dalai
grub
tshul
'jigs byed iha bcu gsum ma'i rje 'debs ma brgyud pa rnams la gsol gsung 'bum Ga; Sendai 5545).
dpal rdo rje 'jigs lam shis brjod yan no. 1873).
(Sa skya pa'i 1969). Tokyo
pa'i
bka'
Lama)
'bum
(1476-
'jigs byed chen po'i dbang ba 'debs pa bla ma dam pa'i (Bp; THB 8 no. 152).
'jigs byed rim gnyis rdo rje 1982 : 73-91). in Mullin rdo bla fol;
gyi cho ga (Sa Toyo Bunko,
smon lam.
(Trs.
dbang brgyud kyi (Bp 1 pa'i rim pa
byed kyi bla rgyud gsol 'debs smon lag bdun pa rnams (Bp 5 fol; THB 2
"b6'j
(Bp 5 fol; mchod
'jigs dpal rdo rje byed kyi tshogs gsung 'bum Sa; Sendai 5570). dpal slob fol;
la 'jigs lam byed dang kyi rje rdo rim pa po'i (Bp 26 bskyed ba'i tshul, rim pa'i gsal sgron me 'bum Ta; Sendai 5551). gsung
'jigs dam rdo rje yi bcas pa (Bp 11 fol; Sgra
tshad
rin
pa,
byed gsung
chen
rnam
'jigs byed dpal rdo rje (Vol. 'joms Sha (27) of Sgra tshad pa; otherwise
dpal ba'i ba'i
gshin tshul nying
Ngag dbang 1736).
dga'
) c.
kyi drag po bdud thabs, sgrub 'bum of Bu ston joint and gsung 'bum Ka; Sendai 5228). gsung
nams,
'Jam mgon a myes zhabs
kyi
rgya
mtsho,
Thu'u
bkwan
(1679/80-
'jigs byed chen po lha bcu gsum pa'i dpal rdo rje 'jug (Bp. bdag 44 dang 'khor bcas sgrub mchod pa 'bum Ja; THB 1 no. 1003). gsung
'jigs byed chen po'i dpal rdo rje dkyil 'khor 'debs brgyud bum chog bdag 'jug bla gsol chog (Bp, 50 fol; THB 1 no. 1002). pa 'jigs dpal rdo rje dngos grub gter ga 1 no. 731).
dpal rdo tu bsdus Ngag dbang
grags
'jigs dpal rdo rje bzang bla ma dges Ngag dbang
byed dpa' mdzod (Bp
'jigs byed rje (Bp 19 fol; pa chos
nyon
sbyin sreg gi cho ga, Sha (as above); Sendai
'byung dam pa'i skor gshed gyi chos dpal par bshad pa 'jam chos kun gsal (Bp. 69 fol., 1985, reprinted n. p? ).
rje'i legs byed
chos
bsod
(14th.
rgyal,
'jigs byed kyi dpal rdo rje (Gsung 'bum byed sreg mongs 5229).
Ngag dbang kun (1597-1659)
smon lam dang 5581).
kyi skis brjod 'bum L; Sendai
bo 48
gcig fol;
dkyil fol;
bsgrub dang bcas
dbang pa'i 'bum gsung
gi 8;
cho THB
lha bcu gsum ma'i cho ga shin gsung 'bum Cha; THB 1 no. 917).
(1572/3-1641/2) byed kyi rnam bshad bdud rtsi'i bum (Bp; THB 7 no. 351). pa'i mchod sprin
byams pa
'jigs dpal rdo rje byed kyi (Bp 13 fol; po snying gsung 368
bskyed rim za ma tog gi 'bum La; Sendai 6175).
dpal 'jigs byed kyi rdo rje rdzogs tshul nyams su len mdor bsdus zung 'bum Sha; Sendai fol; 6176). gsung Ngag
dbang
dpal khrid myur
blo
bzang
bkra
'byor rim rnal 'jugs ba gsal
bzhi (Bp 8
shis
'jigs byed chen po'i bskyed pa'i rdo rje rim pa'i dbang po'i yig dus dgra'i zhal lung gsang chen lam (Bp 49 fol; THB 1 no. 911).
Ngag dbang Lama)]
blo
bzang
rgya
[rgyal
mtsho,
dpal rdo rje 'jigs byed kyi reg zig bklags chog tu bkod Tha; Sendai 5604).
ba
'khyer rgyun gyi rnal pa (Bp 20 fol; gsung
'jigs dpal rdo rje byed kyi zhi ba'i dkar bdud rtsi'i bum bzang (Bp 6 fol; Sendai 5605). Ngag dbang (1642-1714).
blo
bzang
'jigs byed mngon la gtor 'bul ma'i 233r8).
chos
po chos tshul
byed dpa' 'jigs bo gcig (IV. 16 Nga 203r1-205v5).
dpal rdo rje 159r8-160r7).
'jigs
byed
idan,
(4th.
IV
Lcang
skya
kyi
rtogs
mngon
bka'
'byor 'bum
sbyin sreg, rab gsung 'bum Tha; qutuYtu
lha mo rnam sras rgyal (IV. 20; gsung 'bum Nga
pa'i
Dalai
bsgo
mdor
(VII.
I rnams 232r8-
bsdus
85 Ja
dpal 'jigs byed kyi rdo rje thabs sgrub za ma tog ngag 'don bya tshul dgongs go bde bar bsgrigs pa 'jam dpal (IV. bya ba 12 Nga 138r1-164r7). rgyan zhes
dpal rdo rje Ca 82v7-83v5).
'jigs
'jigs dpal rdo rje dmar khrid bzhi'i
byed
kyi
dzogs
rim
byed kyi rdzogs rim (V. 11 Ca 78r3-82v7).
dpal rdo rje 'jigs byed kyi zhi ba'i tshul cho ga blo bzang dgongs rgyan (VI. bya ba 2 Cha 21v5-54r4). zhes 'jigs dpal rdo rje byed 'khrul gyi cho ga khrigs (IV. 13 Nga 164r7-179v8).
bsgom tshul rnal
(V. 12
'byor
sbyin sreg bya shel dkar me long
chen po'i sgrub thabs ngag 'don dgyes byed. spong mkhas pa(r)
3(09
dpal rdo rje 'jigs byed dpa' bo gcig pa'i sgrub thabs bdud las rnam rgyal gyi ngag 'don khrigs chags su bsdeb ba'i pa bdud las rnam par rgyal rgyal mtshan zhes bya ba (IV. 14 Nga 180r1-196r4). dpal 'jigs byed dpa' bo gcig rdo rje pa'i rim gnyis rnam bzhag bshad pa gsang chen bde lam zhes bya ba (V. 23 164r6-173v6). bla ma dang 'byor nyams 7r3).
Ngag dbang (1648-1722)
dpal rdo rje su len tshul
brtson
'grus,
'jigs mdor
'jam
dpal rdo rje 'jigs byed ba dngos rnam par rgyal fol; gsung 'bum 5 (ca); 1973). Demo, New Delhi Ngor
chen
kun
dga'
bzang
dbyangs
kyi chos grub kyi reprinted po
rdo rje 'bum X.
dpal rdo lugs kyi (no. 19); Dngos
grub
bzhad
pa'i
gtor ma'i bka' pa'i 1968).
(19th.
rje
cho ga phwa las 'bum X. 161-1-4
'jigs (Sa byed kyi rdzogs rim skya (no. 117); 165-1-3 Toyo Bunko 1968).
mtsho
rdo
'byung khams gsum las gter mdzod (Bp 417 by Ngawang Gelek
'jigs byed kyi rje rwa rtse (Sa skya pa'i brgyud 'debs Toyo Bunko, Tokyo 1968). rgya
zung 'brel rnal gyi 3 Ja 5v2pa (VII.
(1382-1456)
dpal rdo rje 'jigs byed kyi ['bebs] (Sa skya 'debs char (no. 116); Toyo Bunko, Tokyo dpal bka'
byed bsdus
kyi
pa'i
sems 'dzin skyo bka' 'bum IX 11-4-2
c. )
dpal 'jigs byed chen po'i lam rdo rje rim pa dang po'i la 'khrid 'dzin bla ma'i (khrul tshul yongs gsung bzhin Bp. 27 fol., IOL). med zin bris su bkod pa) (c. 1826/7;
Dharmabhadra,
dngul
chu
(1772-1851)
dpal bdag 'jam khyab gshin rje'i gshed po bcom idan 'das dpal 'jigs byed chen po lha bcu gsum gyi rdo rje du bdag nyid dkyil 'khor 'jug dbang blang ba'i cing 'khrul tshul rnam par bshad pa, zad mkhas pa'i zhal (Bp 56 fol; 'bum Ka; Sendai lung 6269). gsung
bcom idan 'das dpal rdo rje 'jigs (Bp 1 fol; rim nyams su len tshul 6414). 'jigs 'dus
byed bcu gsum ma'i bsnyen (Bp 19 fol; gsung 'bum Ka;
slo
byed chen po'i bskyed gsung 'bum Ca; Sendai yig, mkhas grub Sendai 6267).
dgong
'jigs byed dpa' de'i 'bum sgrub 6270).
bo gcig dbang dang pa'i chog zin bris 'bum Ka; Sendai sogs (Bp 8 fol; gsung
'jigs dpal byed kyi rdo rje 'bum Ka; Sendai 6274). gsung
bka'
[=bsgo)
sgo
(Bp
4 fol;
'jigs dpal rdo rje byed kyi rgyas pa'i 'khrul 'khor bsgrub tshul 'dod 'jo'i gsal bar bshad pa, dngos 'grub bum bzang (Bp 7 fol; gsung 'bum Ka; Sendai 6272). dpal 'jigs byed kyi rdo rje (Bp tshul rab gsal sgron me 6273). Sendai
btu'i gsung
sngags 7 fol;
rjes 'bum
bya
gnang Ka;
dpal rdo rje 'jigs byed kyi bcu cha'i sbyin sreg gi khyad chos gsal bar byed pa'i ba'i yi ge don yod 'phrul (Bp 5 fol; zhags pa gsung 'bum Ka; Sendai 6271). dpal 'jigs byed kyi rdo rje rim pa gnyis pa'i nyams dbyangs kyi tu sogs nyams dbyangs rim pa phyogs gcig (Bp bsgrigs 5 fol; 'bum Ka; Sendai 6276). pa gsung
dpal rdo rje'jigs byed kyi rim pa gnyis pa 'i lam la ji ltar bgrod pa'i tshul gyi zin bris gsang chen byung lam (Bp 26 fol; gsung 'bum Ca; Sendai 6415). dpal rdo rje 'jigs byed yab yum lhan skyes kyi 'byor mdor bsdus nyams su len tshul (Bp 1 fol; 'bum Ka; Sendai 6268). dpal (Bp
'jigs rdo rje 5 fol; gsung
byed la brten 'bum Ka; Sendai
nas ser 6275).
dpal 'jigs byed lha bcu gsum ma'i rdo rje drang bla ma'i lung srong zin bris, zhal 'bum 6413). Ca; Sendai gsung 'Phags 'jigs 'bum
pa blo
gros
byed brgyud 6 22-1-6; VI.
rgyal
mtshan,
chos
rgyal
bka' (Sa 'bum. pa'i Toyo Bunko 1968. )
skya
lam
rnal gsung bcod
pa
bskyed rim (Bp 86 fol; (1235-80) pa'i
bka'
byed phyag gnyis pa'i 'jigs (Sa skya pa'i sgrub thabs. (no. 115); 23-2-3 bka "bum VII. Toyo Bunko, Tokyo 1968) 'jigs bka'
byed phyag drug pa'i (Sa skya sgrub thabs. (No. 114); bum VII. 22-2-4 Toyo Bunko 1968).
dpal rdo rje 'jigs byed kyi mngon rtogs. (Sa skya (no. 112); 'bum VII. bka' 16-1-4 Toyo Bunko, Tokyo 1968). 371
pa'i pa'i
dpal rdo rje 'jigs byed kyi phyag drug pa'i mngon rtogs 'khor dang bcas pa. (Sa skya pa'i tshogs bka' 'bum (no. 113); 19-4-3 VII. Toyo Bunko 1968). Täranätha,
Jo nang
btsun
rje
(b. 1575)
'byung rgyud rgyal gshin rje gshed skor gyi chos rgyas (written in 1631; 'bum X pa yid ches ngo mtshar gsung (tha), by recent xylograph, n. d., n. p., also ms. reprint Sungrab Nyamso Jungphel, Palampur 1970 ('Two Sources for the History Tantrism in India')). of Buddhist
Bu ston
rin
chen
grub
(1290-1364)
'jigs byed kyi rdo rje (Bp. mdor bsdus gsung 1965). New Delhi
dkyil 'khor 'bum 10 (tha)
dpal rdo rje 'jigs byed kyi snying po mdor bsdus (gsung bzang Blo bzang bskal Lama) (1708-57). Dalai
rgya
gyi cho 613-54;
ga snying reprinted
po
dkyil 'khor gyi cho ga, 'bum Tha; Sendai 5101).
mtsho,
rgyal
ba VII
(7th.
khyab bdag 'jam dpal gshin rje gshed rdo rje 'jigs byed dkyil 'khor du skal ldan gyi slob ma bcug nas chen po'i dbang bskur ba'i tshul rnams bshad pa sku gsum rin chen dbang mdzod (Bp. 168 fol; IOL). bcom ldan 'das dpal 'jigs byed chen po dpa' bo rdo rje ba'i dkyil gcig pa bdud thams cad rnam par rgyal 'khor 'don gyi cho ga'i gyi ngag rim pa bdud dpung phye mar 'thag 'khrul 'khor (Bp. 26 fol, pa'i IOL; bp 36 also 'bum Kha; THB 1 no. 1004; fol; bp 52 fol, gsung THB also 1 no. 1005).
bcom idan 'das dpal rdo rje 'jigs byed chen po'i bskyed kyi brgyud 'debs (Bp, IOL; also bp 3 rdzogs dmar khrid fol, THB 2-No. 1875). bcom idan 'das dpal rdo rje 'jigs byed chen po'i bskyed thun mong ma yin pa'i rim kyi zab 'khrul bshad pa tshul mchog thung dngos grub gter mdzod. (Bp 56 fol; gsung 'bum Kha; THB 1 No. 912; written 1748). dwags po dge ba'i bshes gnyen blo bzang sbyin pas bcom idan 'das dpal rdo rje 'jigs byed chen po'i dbang chog 'gros dag rgyud su bkod pa 'di rtsa ba che ba mtha' nag dgongs 'don la 'byor sogs gzung chen mo'i zhing las dang po bar phan pa'i legs bshad du byung 'dug ces dbugs dbyung nas 'gal zhig la dogs gcod kyi mchan bu ba bcas (Bp 37 fol; stsal gsung 'bum Ca; THB 1 no. 730).
3? 2
tshogs ston mchod dga' THB 2 no. 1573 and also
'jigs dpal byed kyi rdo rje (Bp., 4 fol, 'dzum zhal IOL; 6875). Sendai dpal bdud Nga;
'jigs byed rdo rje las rnam par rgyal THB 1 no. 927).
dpal rdo rje 'debs brgyud
dpa' ba'i
bo gcig thabs, pa'i sgrub (Bp; 'bum rnga sgra gsung
lha bcu gsum ma'i dbang gi IOL; also THB 2 no. 1874).
byed 'jigs (Bp 3 fol,
'das dpal 'jigs byed chen bla ma dang bcom ldan rdo rje du dbyer 'debs bo rnal mos nas gsol pa'i med po ngo (Bp 8 fol, 'byor bya ba'i rim pa dngos grub kun stsol 2099). 3 THB IOL; no. also
Blo bzang 1682) dpal fol; Blo
rgya
mtsho,
rgyal
byed 'jigs rdo rje THB 1 no. 920).
bzang
dpal rdo gyi rnam reprinted
rgyal
ba V (5th. chen
po'i
bzang
'jigs thabs
kyi
rgyal
byed dpa' bo gcig (Bp 10 fol; IOL).
'jigs byed dpa' gyi rnal rgyun 'bum Ga; Sendai
[pa
Pan chen
lha
bcu]
I
rim (Bp;
dang
pa
(1569-1662)
gsum gyi
sgrub
bo gcig thabs pa'i sgrub mdor bsdus 'byor du ba ba'i (Bp 12 fol; tshul gsung 5915).
rdo rje sgra dbyangs gling 'khor byed kyi dkyil 'jigs (Bp 13 fol; IOL). sa chog 'jigs dpal rdo rje (Bp 21 fol, snye ma Sendai 5906). dpal rdo 'don bya no. 1881).
rdzogs sprin
bo gcig pa'i rim lam (Bp; reprinted
mtshan,
(Ms 4
)
byed dpa' 'jigs bo gcig rje pa'i dpal dgyes 'jam bzhag pa'i mchod 1972). Delhi
chos
(1617-
Lama)
thabs
sgrub
seng ge (1757/8-?
mtshan
byed dpa' 'jigs dam rdo rje yi legs bshad gsang chen zab po'i 1972). Delhi
Blo
Dalai
gi zhal bzhengs
'don dpal rdo rje skabs sngon 'gro'i
byed kyi bskyed rim dngos grub kyi 'bum Kha, IOL; also 29 fol, gsung
'jigs byed kyi rje sgrub tshul go bde bar bsgrigs
11"t3
thabs za ma tog pa (Bp; THB 2
ngag
'jigs dpal rdo rje byed IOL). pa (Bp 30 fol; dpal rdo rje rim par dril dpal fol;
kyi
'jug
bdag
'don
ngag
'jigs byed kyi bum bskyed ngag ba (Ms 3 fol; THB 1 no. 922).
'jigs byed kyi bla rdo rje THB 2 nos. 1878/1879/1881).
rgyud
'don
gyi (Bp 4
'debs
gsol
'jigs byed kyi 'debs dpal bla rdo rje rgyud gsol brjod cha lag bdun pa rnams (Bp pa smon lam shis THB 2 no. 1882).
dpal rdo rje ba (Bp 2 fol;
byed kyi dbang 'jigs THB 2 no. 1882).
gi
la
nye rgyud
rim
gyi
bstod 8 fol;
gsol
[=cho dbang byed kyi chog gal dang (Bp 19 fol; 'debs 'bum Ga; gsung
'jigs dpal rdo rje kyi bum bskyed zur 5916). Sendai
byed kyi dbang drag gi sbyin 'jigs dpal rdo rje sreg ba rnam bshad, dngos grub lag len du dril bya tshul (Bp ba 7 fol; las phyung gsung 'bum Ga; rgya mtsho Sendai 5917). byed kyi zhi rgyas dbang 'jigs dpal rdo rje sbyang chog. sbyin sreg dang gshin po'i
drag
gi
'jigs byed kyi len dpal rdo rje sa'i cho ga sogs lag (Bp 12 6873). fol, dril ba Sendai IOL; por snying also byed dpa' 'jigs bo gcig dpal rdo rje pa'i 'joms gyi cho ga bdud dpung pa (Bp 4 fol, 5914). 'bum Sendai Ga, gsung
dpal rdo rje'i skyed kyi zur
'jigs 'debs
chos
kyi
nyi
byed 'ji s f rdo rje gshin gter mdzod I (Bp, ba chag gso
'khor also
byed kyi dbang cho ga dang bum (Bp 15 fol; IOL).
'jigs byed la dam rje rdo yi 'byor len su nyams rnal ma'i 'bum Kha; Sendai gsung also
Blo bzang 1802)
dkyil IOL;
ma, Thu'u
brten tshul 5905).
pa'i (Bp
lam zab mo bla 48 fol, IOL;
bkwan qutu
tu
II
(1736-
kyi bla ma'i rnal 'byor dngos grub inga la brten rje rigs nas myang gsung bum Nya, no. XXIV).
'jigs byed dang 'jam dbyangs dkar po gnyis dpal rdo rje kyi sbrags sgrub zhal shes thun mong ma yin pa (Bp 5 fol; gsung 'bum 14; THB 1 no. 870). 374
dpal rdo rje 'jigs byed dpa' bo gcig (Bp 4 fol; bsdus mdor gsung 'bum 12; bzang
Blo
'jam
dbyangs
pa'i sgrub thabs THB 1 no. 926).
lam
smon
bcud phyung zab gsal bhai ra'i rgyud sde'i (Bp brgyud 31 fol; citta'i snyan rgya can Zha; Sendai 6529). bzang
Blo
bstan
A kya
rgyan,
qutuYtu
dpal 'jigs byed kyi rdo rje 'debs, byin bdud rtsi'i rlabs 'bum Nya; THB 2 no. 1876).
bzang
Blo
bstan
pa'i
rgyal
dbang gi brgyud gsol pa'i (Bp; 'bebs char gsung
A kya
mtshan,
qutuytu
'jigs dpal rdo rje byed kyi sbyin sreg 'don rags pa cam du bkod pa (Bp 8 fol; [sic]; THB 2 no. 1476).
ngag gi cho ga'i gsung 'bum Ngi
dpal rdo rje 'jigs byed kyi smon lam gyi THB 2 No. 1615; chen myur lam (Bp 35 fol; Dge 'dun rgya mtsho's Dpal rdo rje 'jigs lam). dpal gsal sras 'bum
bzang
dpal
'jigs byed no. 923C).
ldan la
rdo rje IOL).
ldan
pa'i nyi ma, Dga' 1689-? nom-un qan)
'jigs byed kyi mngon rtogs 'bum Nga; THB 1 no. 905).
dpal fol;
tikka, gsang to commentary byed kyi smon
'jigs byed kyi kyi rdo rje rim pa gnyis ba'i te bstan rgyan gtsug gyi don bsdus dgongs ba'i don lta (Bp 62 fol; mig byed Ca; THB 1 no. 899).
Blo bzang bstan chan zhi erdeni
Blo
dbang tika gsung 'bum
brten
'jigs
ye
Pan
pa'i byed
bla
kyi
(=Hu'i
siregetü
mdor bsdus
shes,
rnam bzhag pa, yab gsung
(Bp 5 fol;
ma'i
rnal
mngon
par
gsung
(1737-1780).
III
chen
u
'byor
rtogs
(Bp;
pa
THB I
(Bp. 33
'jigs dpal rdo rje byed chen po'i bskyed rim gyi khrid yig sku gsum rin chen 'dren pa'i shing rta (Bp 67 fol; gsung 'bum Nga; THB 1 no. 910). Blo
bzang
dpal (Bp;
bstan
'dzin
'jigs rdo rje THB 1 no. 909).
byed
kyi
sgo
375
nas
byad
grol
bya
tshul
'phrin
bzang
Blo
las,
Jaya
(b. 1642)
Pandita
btsun pa blo bzang 'phrin las kyi zab pa dang shakya'i dam pa'i thob yig gsal ba'i chos kyi rgya the ba'i me long (reproduced in : Collected Works of Jaya Pandita 1981). Hphrin-las Blo-bzang vols. 1-4; New Delhi rdo dpung
rje
'jigs byed dpa' bo gcig pa'i 'joms 'bum Cha; pa (Bp; gsung
dpal 'jigs rdo rje (Bp; ba len bde su
bzang
khrims,
tshul
[gsung 'bum 4 (nga) with Vajrabhairava. Blo bzang zhi chos siregetu dpal byin
bcu ma'i thabs sgrub shin (Bp 8 fol; gsal. gsung
cha har
(18th.
dge bshes
Phyogs
byed kyi rjes 'jigs rdo rje (Bp 'jug 10 fol; rlabs myur
med pandita
su gnang ba'i cho ga, THB 3 no. 2043).
'jigs byed dpa' bo gcig dpal rdo rje pa'i pa'i su 'dzin cho ga, zhing po rjes mchog 'bum Ka 10; THB 3 no. 2044). 12 fol; gsung 'jigs dpal byed zhal rdo rje dgra ka'i thabs, sgrub gnyis 'bum Ka; THB 1 no. 908). gsung
bzang
Blo
'jigs nie (Bp rgyal
shes-rab
nyi
bzang
ye shes,
sgo sgo
nas gshin (Bp byed
gcig phyag gnyis yab yum bgegs (Bp; dpung 'joms
byed kyi thabs sgrub mdor bsdus 7 fol; 'bum Ka; THB 1 gsung
ma
'jigs byed kyi dpal bsnyen rdo rje dngos bshad bsdus pa, grub rin su 2 'bum THB Tha; no. 1560). gsung
Blo
c)
texts various connected 1971. ] New Delhi
contains Reprinted
ba dpal bzang po, (18th ) c. rje,
dpal ldan rdo dgra las rnam no. 903).
bgegs
byed kyi bsdus thabs sgrub pa nyams 'bum Kha; THB 1 no. 904). gsung
'jigs byed lha dpal rdo rje tu bsdus pa, nyung ngu rnam 'bum kha; THB 1 no. 918).
Blo
thabs, sgrub THB 1 no.? ).
Pan chen
[rdo 'jigs 'gros
dbyangs rje sgra byed chen po'i (Bp bkod pa su
dpal ngag
'jigs byed kyi rdo rje 'don (Bp 13 fol; IOL).
II
pa byed tshul mdor (Bp; 'byung chen nas
(1663-1737)
gi zhal-'don gling kyi zhi rgyas sbyin 14 fol; IOL). ]
zhi
VTG
rgyas
kyi
dpal sreg
sbyin
rdo rje ngag
sreg
gi
dpal 'jigs byed lha bcu rdo rje rin po che za ma tog (Bp 17 fol;
Blo
bzang
bstan
ye shes
pa rab
gsum ma'i BL).
thabs
sgrub
rgyas
dpal rdo rje 'jigs byed kyi bskyed rdzogs snying por ba gsang bde 'jigs ba nyams su sgril gsum ya ma bral len tshigs bcad du bsdebs pa (Bp 7 fol; gsung 'bum Kha; Sendai 6202). dpal 'jigs byed bcu gsum ma'i rdo rje thabs sgrub mdor bsdus brjod dang bka' bsgo byed tshul, smon lam shis 'bum Kha; sde brgyad springs yig sogs (Bp 8 fol; gsung 6203). Sendai
Blo
bzang
Thun grub,
Thun grub
pa ndi
to
(19th.
c)
dpal rdo rje 'jigs byed Chen po'i bskyed rdzogs kyi lam zab mo'i rim pa gnyis kyi rnam bzhag, sku gsum nor bu'i bang mdzod (Bp 200 fol; Sendai 6869; also reprinted Leh 1973). Dbyangs
can grub
rdo
pa'i
dngul
rje,
chu
'jigs byed bcu gsum ma'i ras bris kyi dkyil 'khor du (Bp 6 fol; dbang bskur tshul gyi cho ga bsgrigs gsung 'bum Kha; Sendai 6442). 'jigs mdzad ser po'i 'chi med srog gi ka 6440). Sendai dpal tshul
rdo rje (Bp 12
'jigs fol;
'jigs dpal rdo rje lo rim dang 'khor 6441). Sendai
sgo nas tshe ba (Bp 3 fol;
byed gsung
sgrub gsung
byed 'bum
tshul, Kha;
kyi khrus sgo nas byabs 'bum Ka; Sendai 6436).
byed chen btab tshul
po'i (Bp
'khrul 3 fol;
'khor gsung
byed
rgyud 'bum Kha;
'jigs byed chen po'i dpal rdo rje zhi rgyas dbang gsum gyi sbyin sreg gi cho ga gsal bar bshad pa, blo bzang (Bp lung ba'i 37 fol; rgyal zhal gsung 'bum Ka; Sendai 6434). 'jigs dpal rdo rje byed chen po la brten nas byabs khrus dang bka' sgo stabs gcig tu bya tshul, dregs 'gsung (Bp 7 fol; 'bum Ka; Sendai 6435). gnon zil 'jigs dpal rdo rje byed bdud 'joms dpa' bo chen Sendai 6439).
pa
dpa' bo gcig pa'i sgrub thabs, (Bp 13 fol; po. gsung 'bum Ka;
-
3T7
'jigs byed dmar dpal rdo rje bsnyen sgrub sbrags ma nyams 'bum Ka; Sendai 6437). gsung 'jigs dpal byed la rdo rje ba gsum gyi lag len sbyang 'byed tshogs sgo brgya pa'i 6433). 'bum Ka; Sendai
gshin rje'i 'bum Kha;
'khrul 'khor Sendai 6443).
brten gsal lde
gyi
'gengs pa'i (Bp 5 fol;
po mda' gzhu tshul su len
sa brtag pa'i bar bshad pa, (Bp 8 fol; mig
thig
bslang legs gsung
(Bp 2 fol;
rtsa
gsung
Mu to ba dä na bshes gnyen blo bzang sbyin pas bcom dwags po dge ba'i 'jigs byed chen po'i ldan 'das dpal rdo rje dbang cho (Bp 'gros bkod 37 fol., IOL) su pa ga ngag Tsong
kha pa blo
bzang
grags
bdag rdo ba khyab rgyal rim pa gsang ba kun gyi (Bp, PT no. 6210). rim)
(1357-1419) pa
'chang rje gnad rnam
'jam dbyangs sbrags zhi khro (3 fol; 'bum Da; Sendai gsung
'jigs bris
byed kyi (Bp 9 fol;
'jigs rdo rje (supplement)
lam gyi chen po'i (sngags ba par phye
thun sgrub 5370).
mong ma yin
phyag mtshan sags kyi bshad pa'i gsung 'bum Da; Sendai 5346).
byed la bstod pa. Rje III no. 6042).
(Bp,
dpal rdo zab pa'i
byed chen po'i 'jigs sgrub ba zhes bya rnam par rgyal Rje XVI no. 6179).
'jigs rje man ngag
zin
PT
byed kyi 'phrin 'jigs las bzhi'i dpal rdo rje (Bp, dngos bya ba rgya mtsho zhes grub sreg (supplement) Rje XVI, no. 6181). dpal rdo rje thams cad la (supplement)
pa
sbyin PT
bdud thabs ba (Bp, PT
byed ser po la brten tu pa'i shin (5 fol; 'bum Da; Sendai 5374). gsung
'jigs byed lha bcu gsum dpal rdo rje thabs za ma tog ces bya rin po che'i (supplement) Rje XVI no. 6178).
ma'i ba.
sgrub pa'i (Bp, PT
dpal gshin rje gshed lha bcu gsum ma rnams kyi dkyil du dbang bskur ba sgrub pa'i 'khor thabs kyi cho ga 'phreng (Bp, ba bya ba PT che'i rin po zhes (supplement) Rje XVI no. 6180). III $
zhe dgu ma'i 5344). Tshar
chen
dpal thabs BL).
Ye shes
zin
blo
(5 fol;
bris
gsal
rgya
mtsho,
chen po rgyal°ba'i
Chu bzang
'bum Da;
bla
dpa'
bo gcig sgrub pa'i bshad (Bp, sgra.
ma
bcom ldan 'das dpal 'jigs byed la rdo rje lho sgo'i cho ga sku gsum 'dren pa'i shing 'bum Nga; THB 8 no. 291). gsung
Ye shes 93)
rgyal
mtshan,
tshe
Sendai
(1502-66/7)
mtsho
'jigs byed rdo rje bdud las rnam par
rgya
gsung
mchog gling
yongs
brten rta
'dzin
pa'i (Bp;
(1713-
bcom ldan 'das dpal rdo rje 'jigs byed chen po dang btsun 'jam pa'i dbyan ýBp; s dkar po zhi khro sbrags nas bsgrub pa'i Sendai 6004? ). man ngag bcom ldan 'das dpal ydoýrje 'jigs byed kyi dkyil 'khor du dbang ma'i ras bris ga, lag len rab gsal (Bp 31 fol; gsubg 6003). dpal ba'i
'jigs rdo rje (Bp 13 tshul
rje
lha bcu gsum bskur ba'i cho 'bum Nya; Sendai
byed kyi sgo nas sbyang chog bya fol; 'bum Ma; Sendai 6121). gsung
dpal 'jigs byed chen po'i rdo rje rim pa dang po'i dmigs kyi khrid bsdus don, 'jug du zung zhal med khang (Bp 13 fol; bgrod them skas 'bum Nya; pa'i Sendai gsung 6002). byin 'jigs byed rlabs Chen po dpal gyi gter rdo rje 'jam mgon snyan rim pa dang po'i Chen po'i zab khrid, kyi (Bp 100 fol; rgyud man ngag yid ches gsum ldan 'bum Nya; Sendai 6001). gsung
Rwa sgreng
A chi
thu
no mon han
'jigs dpal rdo rje byed kyi bskyed rdzogs snying por ba gsang bde 'jigs bar nyams su sgril gsum ya ma bral bcad, du bsdebs pa (Bp 7 fol; len tshul tshigs gsung 'bum Kha; THB 1 no. 900). 'jigs dpal rdo rje byed bcu gsum ma'i sgrub thabs mdor bsdus smon lam shis brjod dang ý bka' bsgo byed tshul I. brgyad Gsung bum Kha; Bp. THB springs sde yig sogs I no. 919) S-7a
Rol
pa'i
'jigs dang dga'
rdo
rje,
Lcang
skya
qutuYtu
II
(1717-1786)
lam gyi mdzad rdo rje'i rim pa yongs su ba'i 'grub sbyar glu dbyangs, mkha' spyod (Bp; 'bum Nga; THB 1 no. 901). ston gsung
rdzogs pa'i
pa
dpal rdo rje 'jigs byed la brten bla ma'i rnal pa'i 'byor dngos 'grub 'char 'bebs (Bp nyams su len tshul, 15 fol; gsung 'bum Kha 13; THB 3 no. 2098). 'jigs dpal rdo rje byed iha bcu gsum ma'i dbang gi 'debs (Bp 3 fol; kha bskong bla brgyud brgyud pa'i gsol gsung 'bum Nga 18; THB 2 no. 1877). Sangs
rgyas
phun
tshogs,
Ngor
chen
'jigs dpal 'joms byed kyi bdud thabs rdo rje sgrub (a ba'i bdud don khu rtsi'i nying commentary snang go dpal lhun 'jigs byed rwa Dkon rdo rje on mchog grub's bdud 'joms lugs kyi thabs sgrub snang ba. Bp; THB 7 no. 348). Sumatimaniprajnä 18th. c.
(=
Chings
su
tsug
thu
no mon han),
dpal rdo rje 'jigs byed kyi sgrub thabs bsdus pa, (Bp bu 16 fol; sel nam mkha'i nor mongs mun gsung Ka; THB 1 no. 903).
Igo
nyon 'bum
iv.
Independent
Buu-yin
sang.
Buu-yin
tarni.
Mongolian (Ms.,
Works in
transcribed
(Ms.,
in
transcribed
Rinchen
1959 1959
Rinchen
39-40)
:
: 38-9)
blamanar-un ündüsün Manjusri yamandaga-yin aimay-un nomküsegsen-i a nomuyadgaydayad-un egerel un yaruly ganglayci kkemegdekü orusiba. by the Written erike cindamani-yin 01et sri-buddhasa Kvan toin Mongol in Byung ka monastery. (Incomplete RLC) ms., Coytu vcir egüskegü-yin Coytu buged
ayujuluyci jerge.
yamandaga-yin (Incomplete ms.,
vcir ayuyuluYci-yin darulci kemegdekü
Yamandaga
sudur.
(Bp.,
jibqulangtu col ene (23r-47r), RLC).
ile onul simnus-un (ms., RLC). orusiba. in
published
ömüg-i
n. d.
Peking,
tein
LSOAS).
ökin dörben doYsin Yamandaga tngri maqakala erlig gaYan (Bp. in Peking 1733, BL). orusiba. published sudur Ya mä nda LSOAS).
ga-yin
dbang
sudur
orusiba.
(Bp.,
Peking
burqan-tu-yin Yeke coytu ayuyuluyci arban vcir yurban kemekü orusiba. bütügel-Vin By Mergen arya gegen?. (Bp., 1774[? ]. RLC). Yeke tedui
coltu vcir tailuysan
jerge-yi ayuYuluVci egüskel-un [draga? ] orusiba. (Ms., RLC).
381
1718,
Peking
ücüken
v.
Independent
Chinese
Works
ý Allýý"% All -1 ý IF dý -ý ý, .1A ")p ä dý ýý x, ýý ýý. ýý,"
ýv
[Tibetan title sgrub thabs za ma tog ngag : Yamäntakali 'don bya tshul go bde bar 'jam dpal dgongs rgyan bzhugs 2273-2336 23591980 in Chandra Reproduced : and so]. 2421.
aýý*11%.
.ý
[Tibetan Chandra
,ý
title 1980
ý
'deb ka'i Ya gsol : manta 2439-2445. 2337-2342 and :
ýý 03-°; ýý" [Tibetan Chandra
A.. r [Tibetan Chandra
ýý
title 1980
bstod pa bzhugs : Ya mänta ka'i and 2423-2426. : 2343-2346
so].
so].
Ill , ýý
bstod ka'i mchod manta and 2427-2434. : 2347-2354
*VI9-pý" - ý7ý*2-
[Tibetan title pa bzhugs so]. 2435-2438.
bzhugs
Al
11-n" ýý title : Ya
1980
ý
: Ya mänta Reproduced
bkris ka'i in Chandra
bß2
bzhugs
so].
[=bkra bstod shis] 1980 : 2355-2358 and
NOTES [1]
bibliography in be This can no way considered a listing Tibetan Mongolian and of works on complete but it for Vajrabhairava, serve as a starting will point in particular be stressed It further should researches. forms Rnying there that ma works are numerous on various (particularly be found in Bka' Yamäntaka to the ma of 6-7) Wherever mdzod. possible, and the Rin chen Rter vols. dates information of folios, of authors on numbers etc. items Most though there is provided, are many omissions. doubtless in Europe, included though are available many importance Tibeto-Mongolian to seminal of works (for been have included the traditions example not lo ba 'dzin Rwa Dpal tsha of and on the commentaries both in tantra, Vajramahabhairava seemingly unavailable blockprints In the Europe). of case manuscripts or library in unavailable modern reprints, possibly (cf. has been list). information provided abbreviations listed in Tibetan Authors works strict and and are (taking into Mongolian order alphabetical account jrj/dpal). Reconstructed titles such as preliminary brackets, in square titles are placed as are equivalent left Chinese from titles to right and read names, author in the blockprints). (these to left read right
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) 1986 : Mahamudra. L. P. (trs. Lhalungpa, The Quintessence By Takpo Tashi Namgyal. Boston of Mind and Meditation. London. 1942 : Orientalis
L. Ligeti, Bibliotheca
Catalogue Hungarica
du Kanjur mongole III. Budapest.
A.
Macdonald, Paris.
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A. A. and Keith, A. B. 1912 Subjects I-II. London., -,
Majupuria, Plants of
T. C. and Joshi, D. P. 1988 Nepal Lashkar and India.
1975 Vettam Mani, & Patna. Varanasi R. The
forthcoming Buddhist M.
Monier-Williams, Oxford. Mullin, Lama II.
G. H. (trs. Ithaca.
G. H. 1988 Mullin, Life and Teachings Nadlearni, Panvel.
1889
)
: Vedic
Index
: Religious (Gwalior).
Encyclopaedia. :., ýý s
and
of Useful
Delhi,
Sanskrit-English
:A
1985
Dictionary.
: SelectedýWorks;
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Press,
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Nebesky-Wojkowitz, Graz. Needham, symbolic
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du Manjusrimülakalpa.
: Le mandala
Macdonell, Names and
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imprime.
1981 : Priests, B. Warriors and Cattle U. of California the Ecology of Religions. Los Angeles and London.
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and: -Demons-of
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Skorupski,
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1959 D. L. The : Study I-II. London.
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D. L. 1987 : Indo-Tibetan-Buddhism. Indian Tibetan Successors. London. and their
Jackson, Geshe Lh., R. & Newman, J. 1985 : The in Context. "Madison. of Time : the Rälacakra
Sopa, Wheel
F.
Staal,
1975
: Exploring
Mysticism.
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1962 D. T. (ed. ) Suzuki, The TibetanTripitaka, : kept in the library-of: Edition, Peking the Otani Catalogue Kyoto. University, Tokyo. and Index. Swinton,
W. E.
M. Tatz, Liberation.
and
M. 1966 Wiesbaden.
Tenzin
Gyatso
1985
Thurman 1982 Dharmsala.
Tucci,
J.
:
N. 1986 G. 1949
:
Birds.
1978
: Tibetische
London.
Initiation.
: Fossil
Kent, London.
Taube, I-IV.
Tsultem,
1975
'ýLondon..
: Rebirth.
'-, The-Tibetan
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: The K91acakra
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The Life
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: Mongol
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B. C. Tibet.
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(1963) 1972 : Conjectures K. R. Popper, and Refutations Knowledge. London. The Growth of Scientific (lst. ed. 1963). K. R. and Eccles, Popper, for Brain : an argument York.
J. C. 1977 interactionism.
: The
:
Self and its & New London
R. H. 1961 : The prehistoric R. L. and Dyson, Raikes, American Indus Valley. Baluchistan the and of climate (1961), LXIII Anthropologist pp. 265-81. C. 1960 :A Reed, review of the archaeological evidence in domestication Near East. in the prehistoric on animal Howe, B. Prehistoric Investigations in J. Braidwood R. and : (Studies in Ancient Oriental Civilization Kurdistan Iraqi Chicago No. 31) pp. 119-146.
Ts. Rigzin, Terminology.
1986 : Tibetan-English Dharamsala.
1959 : Rinchen mongol chamanisme Bd. 3. Forschungen
R. H. 1959 Robbins, London. Demonology. Roerich,
G. N.
1949
Dictionary
Les materiaux pour litteraires. Sources I. Wiesbaden.
: The Encyclopaedia : The
Blue
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390
l'etude
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of Witchcraft I-II.
Buddhist
Calcutta.
and
E. O. G.
Turville-Petre, London. North.
1964
: Myth
and
Religion
Y., 1934 M., Kanakura, Tada, T. Suzuki, Ui, H., :A Buddhist Catalogue Canons Complete of the Tibetan 'gyur). Sendai. 'gyur and bstan
R. : The Myth Van den Broek, Christian Classical and Early N. D£rkonyi, (lst. ed. 1942).
1972
R. G. 1967 Wasson, N. p. Immortality.
Soma
Wayman, A. 1959 : Studies 44-73,112-31. III Journal Wayman, A. 1977 Delhi.
oszlopai.
: Divine
in
(bka'
Budapest
Mushroom
Yama and Mära.
: The Yoga of
the
Iranian Review
li`t 1
of
Indo-Iranian
Guhyasamäjatantra.
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the
of the Phoenix to according Traditions. Leiden 1972.
: Sziriat
:
of
Handschriften
Component in the of the Evidence.
Bible, History
4
Part b).
i.
GLOSSARIES
Sanskrit-
Mongolian-
Tibetan-
English
luu
klu dka'
spyod tshe
ske
pa
skrad
'jug
khyab
näga; serpent. duskara; austerity.
qatalujil sketshe üldeküi
räjikä;
mustard. (rite uccätana; driving away. sukra; semen.
sukr-a
khu ba
Vigpu. hyena;
visnu
khra
qarcaYai
khro
aNuril
gnyer
[1)
-hawk.
bhckuti;
wrinkles
on'forehead expressing;
'khor
'khrul ga bur gi
wang
gur
gum ca na
go ro gri
yantr-a
yantra; diagram.
magical s°
gaburi
karpüra;
givang
rocana;
gurgum
kumkuma;,
ggrocan-a
gorocana;, kartari;
tongYura-ý
gug
knife'.
anger.
camphor. 'bezoar. saffron. cow-bile. "curved
(for
flaying). gro gro
a
ga
bu, judai
godhwma; lekhana;
üisün
bark, grog mkhar dgug pa dgra
sta
sirYuljin-u iregiilküi daisun-u
ülei
alike
wheat. birch-
palm-leaf.
valmika;. anthill. (rite äkrsti; '. of) summoning. parasu;. axe semi-circular, blade).,.
3q2.
(with
of)
bgegs
todgar
demonic
vighna; obstacle.
'phreng
bgrang brgya sgyu
to, ýalaqui
byin ma
pa po
sgrub
erike
aksamala;
qurmusta
Indra.
jali
mäyä;
bütügelci
sädhaka;
rosary.
illusion.
practitioner.
bütügegdekün
bya
bsgrub
sädhya; object-,
rgyal
bdag
accomplished. dhvaja; banner. divine ahamkära; (of -oneself pride as deity).
omuy
nga rgyal
mnga'
beige
ila'uusan
mtshan
victim, to be
au'-a
ejen
lord,
adhipati; master.
jung
mngon shes
bilig
abhijna; prescience, supernormal perception.,
kyu
lcags
'oq-a
spike,
bcud
kyis
len
pa
'goad
angkusa;
rasiyan
hook. -.the
rasäyana;
Work.
alchemical, chang
arikin
mada/mätta;
chu gri
usun kitu, ý-a
ch-urikä;
cho ga mchod rten
suburYan
'jigs
su rung
ba
ayuqu
knife
a: wavy -blade. vidhi; rite.
üile
jang
drug.
caitya/stupa; reliquary, bhayanaka;
metü
frightful..,
rjes
'gro su
nya phyis
ba
yabuqu
qoina-aca
kisuXan
ä
anvaya;
(meditatively). Aukti; type skull-cup.,
3ql
ýfollowing-
of -
with
mnyam par
bzhag
tegsi
samähita;
a,ýulqu
in
equalize meditation. par
snyoms
'jug
pa
tegsi
orulduqu
samäpatti; meditative equalization. Sesamum tila; indicum.
günjid
til
gtum
po
kiling-tü
gtor
ba za ma
baling
rta
babs
rtog
pa
candäla; outcast. balibhojana;, "bali-
idegci
:a. crow. tympanum.
eater"", torana; kalpa;,
toran-a onul
ritual procedure, " section, chapter.
brtul
zhugs
törü
yabudal
vrata/parikara; penance.
thal
chen
yeke
*mahäbhasman;
unesun
ashes
of
thod pa da du ra
a corpse., kapäla; skull..
gabala datur-a
datura; Apple.
du ba
unin
dhüma;
dug
qour-a
visa;
dung
peke
labai
'Thorn '
smoke. "= venom.
dur
khrod
ükeger
mahäsankha; human skull. ' smagana; cemetery.
dur
ba
durba
durva;,
chen
de kho na nyid dri chen
tere yeke
mön cinar ünür
durva
grass. thatness.
tattva;,
mahäpurIsa;
human
excrement. bdud ldong
rtsi ros
rasiyan
amrta;:
mansila
manahsilä;
ambrosia.
ochre-,:,, sdigs
mdzub
mutur
apuýuluYci
tarjanl; threatening,
[:.
Wi
'realgar,
'
po('i)
nag
tshes
ga, jucin-u
sin-e
gesture.: kälavelä;
time
of
Saturn. barley.
nas
arbai
yava;
ba nim
nimba
nimba;
toti
tree. guka;.
neule
nakula;
nyagrodha
nyagrodha; 'fig tree, -Ficus indica.
yaks-a
type yak4a; demon..
ne tso le ne'u n. ya gro
dha
sbyin
gnod
rnam par
snang
mdzad vairocan-a
Margosa
parrot. mongoose.
of (a
vairocana substance).,
rnam
par
smin
pa
bolburi
ür-e
aci =
vipäka;
-ripening
actions:
leading
of to
rebirth. snam bu pa dma
degtü
dpag
ber-e
; terrace. padma;:. lotus.,
pata;
lingqu-a
tshad
yojana;:. (measure
, ..
a, league of,
distance).
yul
spyod
visai
visaya;
sphere
of
activity., phub
phur
ma
kebeg
tusa;
pa
Yadasun
kila; or
phye ma las phrin
talq-a üile
,
chaff. dagger
°ritual peg.
cUrna; <
ba bla
siracu
ba men ba la sha bi
dhi
pa la
bamin
haritäla;.
-'orpiment
(Arsenic
sulphate). Gayal.
balasa
gavaya; bälasa;,
bidipala
tree. . bindhipala;
3gß
Balasa
'(type
of)", short javelin. bud med kyi
me tog
bu
bong
qatud-un
ceceg
stripugpa; menstrual kh'ara; Wild
eljige
(Khur). rgod
tas
bya
rog
keriy-e
bya
rog
bya
brain
bra
po
Chen
ze
bo
sbyor sbrang
brähmana;
sa-jaX
phäphara; ° buckwheat.::
-
ýý.
'union. madhu;; honey. ý
moNai
sbrul dbang
`brahmin.
yoga;
bal
rtsi
-.,
biraman
jabdul
ba
Ass
grdhra;: vulture. käka;,; crow. ,-ä.'---, käkola; raven.
keriy-e
gong
t blood.
sarpa;, snakee diksa/seka; -
erkesigülküi,
empowerment. dbang
du 'byed
erke-ber
bol
ya; vä
subduing,
bringing,
underýý control: `
one's dbang
erketü-yin
gzhu
po
numun
"
indradhanuh; rainbow.
dbang
phyug dbye ba 'byung
chen po
po
mahesuvari
Maheavara-(Siva)
gaNacaNulqui
bheda; =(rite
bhuti
separating... bhuta; ' type spirit,
0
of) of'
r ghost.
s
'bras
tutu"-a
säli;
'bras
tuturX-a
odana;.. cooked rice. mätrgrha;. 'temple-of
chan khyim mo'i ma ,
mataris-un
ma he ma he'i
mahi gdong
can
mahi
nipur-tu,
; A6
ger'
rice.
-
the mother goddesses. ý ý;. mahi'qa; Water , Buffalo. `ý.a_ mahisänänä; Buffalo-Faced
(One). me chen
mar
jula
peke
po
lamp
mahädipa;
filled
human
with
fat. mi
da'usgari
bzad
Ugei
ghora/ddruna; terrible, unbearable.
mig
nidün-fi
swan
em
(magic)
anjana;
eye
ointment. mu zi dmigs
muzi joriqui
pa
gandhaka; älambana;
sulphur.
visualization. rma
bya
taNus
btsan
mayura; peacock. [? ]; (type of)
albin
demon' ba chen po
tsha
tshangs tsher
yeke
pa
tamu-mahätapana; hot hell.
pa
ma gcig
nigen
great
Brahma.
esrua örgesun
ma
mtshan
galajun
4
kanaka; belge-tü
thorn. (place)
ekalinga; with
a single
lingam. hingu(la);
singqu
mtshal
vermillion, Asafoetida,
zhing bzhad
zla
ba phyed
pa
mercury
+ sulphur.
ulus
ksetra;
field.
qun
särasa; Crane.
Sarus
jarimdu'{
saran,
moon. ksam;
külicekü
bzod
half-
'paksapandaka; bear,
put
up
with. 'ug
sir-a
pa
'o ma yi
shing
sibaNun
sün modun
ulüka; owl. kslrakästha; tree",
Zq7
"milk-
name for
trees
with
milky
sap.
ba
yung
kar
yungs
tsam
yud
su rdzogs
yongs
pa
] [? moga kiji ca'an
haridrä;
turmeric.
sarsapa; mustard.
white
araNan
muhürta;
momentary.
o
tegüsügsen
paripürna; complete.
tu byed
rab
pa
jüil
topic,
prakarana; treatise.
tu
rab
sbyor
ba
saitur
jabduqu
prayoga; application,
ras
practice '. khadga; karpäsa;
ildu
gri bal
ral
(of
köbeng
rite).
sword. cotton
tree_Gossypium herbaceum. ri rig
skyegs 'dzin
vidy-a
Myna.
särikä;
sarika dart
vidhyadhara; knowledge-holder.
ril rus
ba
kündi
kundikä;
sbal
menekei yasutu kösiregülküi
kürma;
pa
rengs
pellet. tortoise.
stambhana; (rite
of)
petrifying.
ro
üküdel
mrta;
ro
nye
ro nye
sisa;
ro
langs
bitar
vetäla;: demon.
las
kyi
tshogs
uiles-un
ciiulsan
corpse. lead. -. (vampire)
karmavarga;
of
cycle
ritual
activities. pisaci
sha za shing
srin
pisäca;
(flesh-
eating)
demon.
ghuna; worm (in flour or wood).
qoruqai
3 *ý$
mo
rab
shes
bilig-ün
em-e
divine
prajnä; consort.
sa bdag
ejen
Yajar-un
the sa
lu
seng
ldeng
lord
pärthiva; earth.
AUli;
salu khadir-a
of
, khadira;
rice. Acacia
catechu. so
igtakä(patha);
toXusq-a
phag
"tile",
root
of
Andropogon muricatus. sol
srin
ba
lag
ner-e
srin
po
mang'us
gser
'gyur
altan
bsam
charcoal angära; (made from bone).
negüresün
gtan
ilgei
quruNjun anämikä; finger.
ring
(type räksasa; demon, ghoul. qubilsýaqui
turning
rasäyana;
diyan
of)
to-gold
(a
dhyäna;
meditative
rite).
concentration. lha
bshos
naividya
`bali lha
lha
yi ra
ba dum ra u
offering.
devätideva;
tngri
tngri-yin
,. gods, a ru
(type"of)
naividya;
Siva,
god of Visnu.
arura;
myrobalan. fig tree udumbara;
arur-a udumbar-a
, _,
Sag
Ficus
racemosa.
ii.
Mongolian-Tibetan
auY-a
Glossary
ejen
mnga' bdag khro gnyer btsan
qubilYaqui
gser 'jigs
aYuril albin
altan ayuqu
metü
ayuyuluNci
'gyur su
sdigs
mutur
rung
mdzubtsam
araYan
yud
arikin
chang
arur-a
a ru
arbai
nas tshangs pa bong bu
esrua eljige erke-ber
ra
dbang
bolY aqu
du
'byed
erkesigülküi
dbang
erketü-yin ilaýujsan
dbang
. po, gzhu
rgyal
mtshan
numun beige
ildu
ral
iregülküi
dgug
unin
du ba
onul
rtog
tegüsügsen oYuYata usun kitul-a
yongs
ulus
zhing
omuy iiisün
nga-rgyal
iiile
phrin °1as las-kyi tshogsu dum ba ra
üiles-ün
gri pa..
su
ga
iikeger
skrad pa dur khrod
üküdel
ro
örgesün
tsherý lha
naividya
hop
rdzogs
gri
gro
udumbar-a üldekui
, pa
chu
ciNulýan
ba
ma , bshos
pa
ne'u'le. sol ba
neule negüresün iigei ner-e
quruyun
em
nidün-ii
srin.
lag
mig
sman
nim, ba
nimba belge-tü
mtshan
nyagrodha
n. ya .
ma gcig gro dha
qayacaNulqui
dbye
ba'
nigen
qataXujil qatud-un
-,-
tshes nag po('-i) dka'.. spyod '
sin-e
qaYucin-u
bud med-. kyi khra -,
ceceg
qarcayai
me tog
qour-a
r jes su _' gro dug ',
qun
bzhad
yabuqu
qoina-aca
gong
bya
keriy-e
shing
qurmusta
brgya
yadasun
phurpa,.
_.,
ejen
sbrang
idegci
rtsi
-: _. ma. za ba
balasa bamin
ba°_men
ber-e
dpag
bitar
ro
langs
bidipala
bi.
dhi
sha `-
tshad pa, la rab
biraman
shes bram'
buyudai
gro. "'
bütügelci
sgrub .pa po bsgub bya
em-e
bütügegdekün bolburi
aci
po
srin byin
gtor baýla
bilig-ün
ba
sa. bdag lcags kyu
yoq-a bal baling
'chen
rog
qoruqai
ajar-un
pa
ür-e
rnam
ze
par
bhuti
'byung
pisaci
sha. za °,
LAoi
mo
smin
po '
pa-
jabduqu
tu
s aVaY
rab bra
salu
sa
lu
sarika
ri
skyegs
singqu
mtshal, 'ug pa
saitur
sibaYun
sir-a
ba
sbyor
bo
ba
siracu
ýbla, grog"mkhar
ülei
siqu1jin-u
mchod rten 'o: ma yi shing . ske tshe khu. ba
suburY an sün modun sketshe sukra daisun-u
dgra., sta`_ , rma bya'
süke
talus ügei
tas
mi: bzad, bya rgod-,,
' ti
datur-a
da duýra-::
°:
talq-a
phye
daýusqari
tegsi
aýulqu
tegsi degtü
orulduqu
mnyam par. -bzhag 'jug snyoms: par
tongYuraY erike
so phag
toti
ne tso, 'bras; -'bras bgegs l. ý
tuturl-a todgar
rta babs brtul:: zhugs
toran-a yabudal
dur
durba tngri-yin
pa
gri gug° bgrang 'phreng
toYusq-a
törü
pa
snam bu de°-kho na nyid bsam gtan,
tere man cinar diyan toYalaqui
ma-
ba
yi lha pa : dma'klu lha
tngri
lingqu-a luu
ldong
mansila
tj02
.
ros
chan
srin
mangy US
ma mo'ikhyim dbang phyug
ger
mataris-un mahesuvari
ma he ma he'i
mahi mahi
po
niYur-tu
mqai
sbrul
moga
yung
muzi
mu zi kiji
caýan jang
cho sbyor
jali
sgyu
bilig
kar
ba ma
pa
mngon shes dmigs pa rab tu byed pa 'khrul 'khor
joriqui jüil yantr-a
rus
menekei
yasutu
can
ba
z1a ba phyed
saran
ý,
ga
jabdul
jöng
'.
gdong
yungs
üile
jarimduY
,
chen
sbal
gnod
sbyin
yeke
ünesün
thal
chen
yeke
ünür
dri
yeke yeke
galalun labai
yeke
jula
yaks-a
chen ba chen tsha dung chen
tamu
mar
me chen
gabala
thod
gaburi kebeg
ga bur
pa
keriy-e
phub ma bya rog
kisuýan
nya phyis
kiling-tü
gtum po
givang kündi
gi
günjid köbeng
til
ril
wang ba
ras
kösiregülküi
rengs bzod
küliceku
Ho3
bal pa
po po
po
gurgum
gur
gorocan-a
go, ro
khadira
seng
ca na ldeng
rasiyan
bcud
kyis
ro
ro
nye
gum
nye
rnampar
visai
spyod yul khyab''jug ,.
vidy-a
dari
rig
40'l
pa
-
vairocan-a
visnu
len
'dzin
snang
mdzad °
NOTES Sanskrit [11 the In versions the the of of absence here the Sanskrit Tantras, words Vajrabhairava given are dictionary There is likely equivalents. the of most the they that represent words guarantee or course no Some discussed in the words are originals. used phrases these be translations the and in to should the notes index. Words from in the the Three separately sought both, included because Tantra Section not the are of (these ` the ' text of curiosities terminological are text) the to in discussed and , because the the notes been has examined. Mongolian translation not
ti05
4
Part c).
APPENDIX
THE
CONCISE
ON HOW TO
INSTRUCTION
RECITE
THE
COLLECTED
TANTRAS. 'I for
other
all
and
refuge
establish
armed
six-
the
conquerors front
in
present
worship
and
supplication bless they of become
united
and
the
of
with
a
so
and
Saying
this,
read
the
tantra,
and liberation. This
mind the
my may
meaning path
may
and
then
all the
conclude
the
marks
tantra
to human birth
I
:
of this and of the
to the my commitment the state my own eyes. May I attain by means of the twofold yoga of maturation and
mantra as I protect
pledges of Vajradhara
On
for pure requirements by the power of the accumulation Abandoning I enter the common path
virtues. of
become
reverence
auspicious
the adorned with guru demonstrate the meaning of
of good receptacle of lineage-succession cycle
with
understand
twofold
'May
white
invite
consort, deities to
'
clear.
perfection
three-
cloud-offerings.
of
I
union.
single-pointed
the
shall
space,
obeisance
go
shall
I
the
may duly
that
of
with
reverent, I
divine
colour
make
I
and
of
assembled
oceans
that
so
me
I
me.
with
state
the
and
them
tantra
the
the
Akgobhyavajra,
as
myself headed,
in
space
jewels.
three bodhivajra
of
state
beings
all
throughout
the
and
guru
the
attain
rapidly
all
the
to
distributed
beings
will
protect
'
abbreviated was added by the
the tantra on how to recite sgron me. monk Dkon mchog bstan pa'i instruction
,Lt06
'DUS
'DON TRABS MDOR BSDUS PA
RGYUD KYI
PA'I
[The
Concise Tantras]
Instruction
on how to
read
the
Collected
bdag
'gro ba kun mthas gtugs sogs nam mkha'i bla ma dkon mchog gsum la skyabs su mchi 11 ring min byang chub rdo rje'i gnas thob ste 11 'gro kun zung 'jug sa la 'god par bgyi rang zhal rgyal
mi bskyod rdo rje nam mkha'i mdog gsum phyag drug yum bcas skur bzhengs te lha tshogs ba kun kyang 'dus pa'i 11 kyi
nyid
rnam par
spyan
gus pas phyag
drangs 'tshal
mdun du bzhugs
mchod sprin yid kyis gsol
gcig gus pa'i rtogs rgyud don ji bzhin lam bzang mngon du 'gyur rtse
zhes 'di
rgyud ltar
klog
bskul
cing
par
mjug
'gyur
rgya mtshos 'debs na II kyi zhing rim gnyis bar byin gyis rlobs tu
mchod
1
rnam dkar dge tshogs 11 mthus. dal 'byor tahang pa'i rten bzang rim brgyud de 11 I idan rdo rje slob dpon gyis kun 11 mtshan nyid bzung rgyud don. ji bzhin 'doms par zhog rjes thun mong lam sbyangs sngags kyi skor zhugs te 11 pa'i
bzhin du bsrung 11 sdom pa mig 'bras 'byor 11 smin cing grol byed rim gnyis rnal gyis 'dzin rdo rje pa'i sa la reg gyur cig, j
dam tshig
'dus
pa'i rgyud kyi pa dkon mchog bstan
'don
thabs
mdor bsdus
pa'i
sgron
mes sbyar
kA0117
pa 'di ni. btsun 11 ba'o
INDEX
[1J
Aksobhya Amarakosa Andropogon
muricatus
anuttarayoga-tantra ass astrology Atharvaveda attainment Aurochs Avalokitesvara bälaga
Bali offering Banteng Banyan bezoar bhadrakästhp birds Bison brgyud Bka' box theory black Yamäri Black E4.ß Brassica nigra Bubalus burnt offering Bu ston Butea monosnerma Cakrasamvara Cannabis R. Carnap, carya-tantra Cedrus eo ara chucchundarn Corvus cotton Crocus satiyus crow
curved knife Cynodon dactylon -Aka äkini Daturn Dge lugs pa dharmakaya Dharmar1ja Dipadhiya drugs demarcation problem devayoga
89 66 175 37,74,77,
'83,84,87,89,94,
124,198. see khara
62,63,78,79 133 see siddhi 61,65 51ff., 54,55-, 76 147 93,131 56 see nyagrodha 133 196 127 45,47,51,56,59 74 28,41 69,72,73,83,92,93,206 45,47,53,58 see mustard=
45,47,49,58,86. mahisa.
See
also
85,145 74
see see 130
bälasa Samvara
19,20,21 83 see bhadrakästha see musk shrew see crow; raven 147 see saffron 127,130,134 139 147 32 32,43,70,71,.
80,91,124,206
15,57,130 88,. 31,43,74,86 213 ,. 35,70,168-9'43,66,74,79,146 72 27,29,43,57,59,145-6 23 19ff,. 36,37
LOS
domestic animal doubt Dug gdong nag po durva
see 200
74 147 51,57
Elk falsification fears Ficus glomerata indica Ficus field-guardian fly-agaric Gaur Gayal genetics K. Gbdel, Gossypium gsang bde'jigs gtum mo Guhyasamäja Hapi Harappa Hayagriva Herpestes Tantra Hevajra hingula Hissar home honey igtadevatä iscaka Jaya Paiýdita Jnäna4äkini Jnäna4ri jnänasattva Jo nang pa Kälacakra ýkkala kämadhätu Kar ma bka' kartari
khadira khara khatväfiga Khro chu kila kriya-tantra K; gnayamäri kgetrapala Lalitavajra left hand mada Mädhyamika mahisa Manchus
pasu
22ff. 200 see udumbara see nyagrodha 143
gsum
brgyud
see drugs 54,58 54,58,59,127 78 21 see cotton 73,74 27 74,83 63 49,50,62,64,65 75 see
mongoose
79,127,149,204 see vermillion 50,64 see burnt offering 146 70 see Andropogon muricatus 67,72,79 72 72 36 213 77,94 see ritual procedure 198 74 see 132
curved
knife
127 140 74 131 83 see Black Yamäri see field-guardian 70,72,124,143,207 146 see drug 31,91 43ff., 48,50ff., 76
L%oq
54,78,80
ma dala Manju hoqa Manjuýri
Manjusri-müla-kalpa matta Melia azadirachta mind Mkhas 'grub rje Mongols
mongoose musk shrew
Musk Shrew mustard
Myth
Section
Section
naivedya nakula religion natural Newtonian physics nimba nirmänakäya rodha na Odin pasu Peking phala phenomenology Popper, K. Raktayamäri Raven
Red Yamäri result ritual procedure Ritual Procedure Tantra Rnying ma pa rocana Romulus and Remus Root Tantra rüpadhätu rrüpakäya
Saddharma-pufidarika saffron
Sa skya samayasattva sampannakrama samsära Samvara Sarvadurgatiparigodhana languages scientific shaman siddhi
36,37,42,71,76,84,85, 125,147,171-2 95ff., 86 37,67,70,71,76,133,137, 142 70 see drug see nimba 34ff. 41 75ff. 133 182 84,87,132,179-81,203 129,147 66,72,79,84,87,146,177-8, 203 128 see mongoose 33 22 129,133 35,168 143,149 131 194 76,86 see result 14,27ff., 41 22,39,40 see Red Yamari 130 69,72,73,83,92,93,206 198-9 168 69,72,84,86-7,151-167,203 41,74 see 61
bezoar
84 198 35 175 170 74 36 42 35 74.83 145 20 29 25,71,85, 4\O
95,124,198
Siva Siyalk skull with Sona6ri
80,132,168 53 hair
svabhävasiddhi Swat Täin Bo Cuailgne
Täranätha tar
ai
A. Taraki, Tenjur threatening gesture Tantra Three Section Tshe bdag nag po Tsong kha pa two-realm ontologies Uddiygpa udu mbara utpattikrama vairocana Vairocana Vairocanäbhisambodhi Vajra Arali
Vajradhgra Vajramahabhairava-tantra Va jrapärii Vajrapagjara-tantra Vajrasiddha Vajravetala Vajrayoginl vampire Varuna venom vermillion vetalsl victim vidyadhara Vimalaprabha voodoo L. Wittgenstein, Yak Yama antra imir Yogacara yore-tantrn zazen
Zebu
141 124,125-6 37
71,129 61 70,71,92,198,213 see threatening 21
gesture
72,83 138 72,84,87,88,183-93,203 74
35,41,74 25 71,80 147,149 42 128,135,174 86,128 35 83 34,72,174 15,84, 150, Z03_85,88,90,91,92,9576 35,36 135,137, -138,139-42,148 71 71 see vetala. 78 129 175 125-6 132 198 67 130 19 56 38,42,50,60ff, 65,66,67, 69,78,79,87,146,170,194 131,149
60,61 31,91 83,129,132,145 27
53,54,65
4%1
NOTES
One, to the notes [1] The index to Part refers introduction Two Part to the and of translations in Occurrences the texts of words Three only. translations are not listed.
Ll M
to the to Part and the
