THE VAJRABHAIRAVA

TANTRAS

Tibetan

& Mongolian Translation

Texts and

with

Introduction,

Notes

By Bulcsu

Sikl6s,

BA.

Presented

for

the

degree of

of London

PhD at

the

University

March

1990

i
BIRL.' LOINC. N.

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, part D) The study a three 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.

z

ERRATA

p12 p31 p68

Illustration for regardless

reproduced read from reproduced from reproduced
reproduced rtse mkhan po 1983).

from regardless

Tsultem of. rdo

1986.

Illustrations Images; Illustrations Images;
Illustration mthar

Rol in Rol in

pa'i Olschak pa'i Olschak
from

Three Hundred rje's 1973). Wangyal and Hundred Three rje's 1973). Wangyal and
Ngor Collection (Ngor

p73

rdo

p81

the

p83 p99 p152 p155 p160 p187

for for for for for

brgyad liberated great great great

read

brgya. read freed. human human human for flesh. flesh. flesh. controlling and summoning

flesh flesh flesh

read read read

in add e ore

red sandalwood (9v). in ochre
to the

p190

for holding substances.

assembly

read

holding

to

the

ritual

p192 pl94nl p194n6

for for read

attainment saliva these read

of

yoga

read (despite are :

attainment TD). dha ya

of

union.

urine

syllables

ba bha na pa pha 6a $a la ra as va

ma ha

kqa.

p389/390 p407 for

pages how

reversed. to read read how to recite.

CONTENTS

Abstract ............................................... Contents ............................................... Acknowledgements ....................................... List of abbreviations .................................. Note on transcriptions and italicization List of illustrations ................................. PART ONE A. The study i. ii. iii. iv. B. of tantra and the rationalist

...............

2 3 7 8 9 11

quandary 14 17 27 31

Preliminary observations ................... The Science of mysticism ................... Phenomenology and mysticism ................ Buddhism theory ................ as mystical

[Notes]

....................................

39

The i. ii. iii. iv.

Sacred

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] ....................................
PART TWO

70 78

Introduction commentaries

to

the

translated

texts

and

the

83

[Notes]

....................................... Tantra

............................................

94

I.

The Vajramahabhairava i. ii. iii. iv. v. vi. vii. Section Section Section Section Section Section Section 1: 2: 3: 4: 5: 6: 7:

[Notes]

The Mandala ..................... Deeds.. Accomplishing the Ritual Putting the Mantras together... Visualization .................. Drawing the Form ............... Offering Burnt ................. Meditation .....................

95 98 105 108 112 114 119

...................................
3

124

II.

The i. ii. iii. iv.

Ritual Section Section Section Section

Procedure 1: 2: 3: 4:

Tantra

of

Vajrabhairava and

[Notes]
III. IV. The Myth

The Meditation on Method Wisdom ......................... Yoga ........................... Drawing the Form ............... Offering Burnt .................

151 154 161 163

...................................
..............................

168
177 179 182

Section

The Musk Shrew Section ........................ [Notes] ....................................... The i. ii. Three Section Section Section 1: 2: Tantra Drawing Turning of the the Vajrabhairava Wheel .............. Pledge-Substances

V.

183

iii.

Section [Notes]

3:

into Medicine .................. Subsidiary Factors.............

...................................

189 191 194

PART THREE 203 213

Remarks (Notes]

on the Editions and ............................................. texts 'jigs rdo rje Vajramahabhairava Rtog Rtog Rtog Rtog Rtog Rtog Rtog 1: 2: 3: 4: 5: 6: 7:

Editorial

Procedure.....

a). I.

Tibetan Dpal [The i. ii.. iii. iv. v. vi. vii. II. Dpal [The

byed

chen Tantra]

po'i

rgyud 214 . 219 227 231 236 239 244

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]

rdo rje Ritual

i. ii. iii. iv.

Rtog Rtog Rtog Rtog

1: 2: 3: 4:

thabs dang shes rab kyi bsam gtan.. sbyor ba ........................... bris sku ........................... sbyin sreg gi rim par phye ba......
Lt

251 255 265 268

III.

Gtam

[The Myth
IV. Chu cchu

rgyud

kyi

rtog

pa

Section]
nda ra'i

.............................
rtog pa

275 277
rgyal po rtog

[The Musk Shrew

Section]
byed

.......................
kyi rgyud of kyi

V.

Dpal-rdo rje pa gsum pa [The Three i. ii. iii. Rtog Rtog Rtog 1: 2: 3:

'jigs Section

Tantra

Vajrabhairava] 280 289 291

'khor lo bri ba .................... dam tshig rdzas sman bsgyur........ dang grogs............ las kyi rgyu

b). I.

Mongolian

texts tantr-a-yin gaYan 294 299 307 311 316 319 324 ga\ýan 331 335 345 348

Coytu ayuYului-yin yeke vcir [The Vajramahabhairava antra] i. ii. iii. iv. v. vi. vii. 1 2 3 4 5 6 7 Onul Onul Onul Onul Onul Onul Onul

: mandal-i ugaYuluYsan ............... bütügeküi............ : gamüX üiles-i tegüküi : tarni-yi ugaYuluYsan....... : bisil, ýa1 ........................... bey-e-yin üiles : jiruy .............. jang üile.. Aal mandal-un aýui yeke diyan-i bütügekü-yi : onu\ýsan........ tantr-a-yin ayu\<uluXci-yin onul-un Procedure Tantra of Vajrabhairava] diyan......... kiged bilig-un : ar\ý-a : barilduXulqui ...................... bey-e jiruN ........................ . jerge-yi ilXajsan.... : rl mandal-un

II.

CoN(tu vcir [The Ritual i. ii. iii. iv. 1 2 3 4 Onul Onul Onul Onul

III.

Domuý-un

[The Myth

onul

Section]

..............................
PART FOUR

355

a).

Bibliographies

1. Works
i. ii. iii. iv. v.

in

oriental

languages
358 360 365 381 382

Canonical Canonical Independent Independent Independent

(Kanjur) works .......... (Tanjur) works .................. Tibetan works ................. Mongolian works ....... Chinese works .................

**

2. Works

in

Western

languages

....................

384

5

b).

Glossaries i. ii. TibetanMongolian[Notes] MongolianTibetan SanskritEnglish..... 392 400 405

........................ ...................................

c). Appendix Concise collected instructions tantras on how to read the 406

............................

d).

Index ...........................................

408

G

ACKNOWLEDGEMENTS

Thanks School curricular Mongolian presented

are of

due

to

Professor and help Dr. in

Charles African over with Berlin the the

Bawden Studies years

of in

the for

London extra-

Oriental instruction and here. for

Classical versions of A. Gard Religions of the A trip Rgyal'rtse possible would the rhos to the

Mongolian Feistel

Hartmut-Ortwin

Staatsbibliotek bibliographical the at Institute Stony Brook, in (histories)

generously Professor Study Smith, information cycle. check these for the the Richard of World formerly on

provided of

help, for the

as

did

Advanced

New York. Jakarta, of Peoples'

E. Gene

US Embassy 1byung the them by have of the Jones. Monastery,

provided the Republic Kanjur Access it not

Vajrabhairava to versions to been of Lama

Mongolian spangs the been Boldh help

ma and Urga British Council. impossible of of Ulan the the are State had

was made Kanjurs in

situ-help as well as Noel Gandan

University Embassy due for to

Mongolia staff,

British also Bator,

notably of

Thanks

Gundsangbuu

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 African for careful provision on the Studies, supervision and University which of London. One could better balance not wish between and the

maintained

guidance much-needed to travel of freedom

on the one hand, down rarely-trodden

paths

other.

7

LIST A

OF ABBREVIATIONS Independent (Text V in bp. this of the essay). Three Section Tantra

AS BL
Bp C D IOL Kow Kp.

Atharvaveda-samhita. British Library.
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).

LSOAS MMW Mvy. P

PT R RLC S Sendai TD THB TSD U Vmbh.

H indicates extraneous or doubtful in the texts or translations. <> indicates thought to sections texts or translations.

material be

or

readings in the

misplaced

2

NOTE ON TRANSCRIPTIONS

AND ITALICIZATION

1. Transcriptions

: forgW-; is

Tibetan used fora

is to

transcribed distinguish

as

usual, from .

with

g. y

n. y

Mongolian following
1. 2. j

is :

transcribed

as

usual,

except

for

the

c and are used The blockprinted care in

instead Kanjur

of

the

unnecessary show words Mongolian between and

ý and evidence mantras

5. of and

translations Sanskrit these

great in in the

transcribing Mongolian to the

original is have

transcriptions

preference

there words all

sometimes been which and than retained

more usual no difference in graphically that

are used (though forms the by two). underlining in the is forms been into the : the Such

transcibed are

this

essay

letters

distinguished

Mongolian intended

assuming

are (subjectively) accepted dictionaries). blockprint

rather however

reconstruction a Sanskrit form. Mongolized a Mongolized in has it cases where that Mongolian will the the word (and the had thus issue M has passed into clear

decided Written

An example P has 4 while

make manuscript

The

dictionaries as a first

transliterate is only however the

would dandir-a

accept (the 'normal'

.-J the second form). The tantra so

and first with it is

strict letter tantr-a

transliteration graphically (and not

of Skt. distinguished, dandr-a).

transliterated

I

2.

Italicization have the this in

All been

foreign italicized of

words the are

with as titles

the have of in

exception titles the works

of of

proper works translated

nouns (with in terms

exception essay which

given English have not been italicized, while use more general in the and folio apparatus critical and phrases words for have been italicized ease of reading. numbers

English).

Some Buddhist

%0

LIST

OF ILLUSTRATIONS

Plate Plate Fig Fig Fig Fig Ia. lb.

1: 2: : : : :

Vajramahabhairava Mandala Three of Forms

.................... Vajramahabhairava......... of Dharmaraja............

12 81 68 68 73 73

Lalitavajra Red Yamäri Gsang bde

2a. 2b.

.......................... Yamäri.......... and Black 'jigs gsum .................

II

l2

PART ONE

%3

Part
A.

I
QUANDARY

THE STUDY OF TANTRA AND THE RATIONALIST

i.

Preliminary
When dealing of

Observations
with him/herself a texts do with Native simple way, or in mystical discussed in one our [1] texts in this such as the the

tantras researcher The agreed with :

Vajrabhairava finds is

essay,

a methodological : there is no

impasse. generally to deal age, one can (in ask of this in two

problem

acceptable

rationalist Given [2] this,

mystical do we what tantric)

theories. the native

interpretations of such can be presented works in be some one of kind In

mystical case, our

systems?

interpretations and practices they

material academically Firstly in

modern, [3]. ways

acceptable

can to for achieve the to

presented of other to means to the (for short, it (eg. the ).

phenomenologically acceptable words, arguments modern that the rationalist phenomenology in rationalist academic rules, gods tantras does and do a way

order status can be

used renders But

research. formulate them

non-modern

which scholars. game and magical not not and is

acceptable of course according rules in In

this played to dealt not

being

rationalist spirits, example)

according powers can mean to

those with exist.

phenomenology means view Or unstated that secondly, it as is a the

safety-in-neutrality, a particular is view

commitment tantric's by

explanation adopting to grant system aside question or a for the have whether

unacceptable

cultural-relativistic a mystical system/text group whether to are a more to be

viewpoint validity of the people, mystical

possible functioning leaving in

a particular question any claim they of

again

systems of

general

type

validity

ºtt

regarded practical
any

as nothing use.
Even though

more than
for the there

primitive

curiosities
of tantra be

of

no
(or

modern must

student to

mystical with there Tantra,

system) methods are the Buddhist

necessarily up open. In the

such

problems standards, Buddhist surprisingly, suitable best the scholarship interpretations mystical

measuring options suitable for better tantric

rationalist case are, These they of not are are hoc any to

other most

methods methods. or worse, to us.

primarily worked-out cannot of is it

because,

methods hope to such In tantric fact

available do better material (modern) which the Of

Western

ad with (or indeed interpretation is open

material).

free

these texts of (those who think of the for 6th. in translated pays and eyes. of the this

an option not is should read of tantric for the on p\! 7).

us

closing the

paragraphs tantra one

Section essay

Vajramahabhairava course is

accepting I

premises unacceptability

price (methodological in

philosophico-rational) This price following Taking

section native native

one am willing (A. ii). interpretations

to

pay

rationalist on the basis does usable traditions in which

seriously

not as

mean

that

only

exegetical are being modern

sources. analyzed, For history

traditions are oriental When Indo-Tibetan tantric there can are improve it these of is very on large areas

scholarship

scholarship. in the time specific appearing international would Tibetan Though similarities are pointed not in

example of

traditional (for possible to animals to provide and

modes of first the precise substances piecemeal type which Indian, treatises. when such other else

tantras)

identification the texts

plants, also

and

accumulate of a traditional on these

information comparative have been available to the and there Mongolian are between out (eg. no commentators causal far else

implications removed used from

cultures who

each where

Datura,

IS

wild

cattle

cults to are the

occurred

and

so

on) of a

it

is tantra

by

no if

means these

irrelevant similarities

understanding out.

pointed

I6

ii.

The

science

of

mysticism

[41

Students agree scientific community naturally not good study that

of

mysticism is

and

science If which

would we the

mysticism as being considers

unscientific. that

generally define the scientific then do also the

simply scientific

is unscientific mysticism it. however One would reasons pale these be in the demonology, reasons is reasons, rational of left be mysticism at all be later). the that very system for why

studies, and because scientists hope that there is are beyond

scientific

mysticism of its friends and means an

scientific astrology, locating tend to

company witchcraft by no

the easy

- alchemy, like. But task. They

unspoken or

vague world with [5]. well or But -

assertions views these world

concerning and views. there of is the And

scientific incompatibility it tends This reason should shall why ever return to be

would a

after

all

no

mystical want to to this both

experience "scientific" this arbitrary and with has all it, the

considered

any sort (and we rejection theories awkward not facts. one would in any of of -

of mysticism leaves the problems just to If it

experiences community

scientific

several a individual and so

since "truth"

science supposedly in general but to scientists to rejection study must be extremely of as present science and study the level money.

commitment

exists

expect ontological phenomena investigation rendering almost academics "unscientific! and close

scientists

cautious

especially at the

unscientific supposedly is the dominant mode is of of The fully any such the capable

scientific given tax hurled " is

phenomena amongst accusation scientific

impossible for public

competition

moment a theory, their

against bury

intellectual ranks and

communities ostracize the

differences,

interloper.

In

short

we find

that

there

are

particularly

human

17

psychological unscientific attitudes Amongst concede are clear ideal of, that

to aspects different no say, the and

the

attitudes in essence to are of all in the

of to

science the

to

the

Christianity scientists foundations unclear for at

unchristian

earlier [6],. to

themselves

perfectly scientific Indeed, mathematics, will

willing subjects there that utterly of of

unsteady indications, of a but and in

present.

are the human the

rock-solid

example foundation of the have

remain

unattainable, ability theories itself

because not because of systems when and science when is we

any intrinsic created.

limitation nature But in to present system science when

showing and the as

public,

introducing called quite In on firmly life. this

itself upon happy to based way,

schools attack itself

universities unscientific, a to to solid, every 1)

all-encompassing, form of other keep its

superior 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 monopoly 5) ridicule with Much and does and misrepresent its own anything preconceived that seems notions notions in to of of

conflict rationality. "liberalism" Western theories Feyerabend's different chance [have] technology, Quite granted, people herders, simply to the

is camouflaged with of this ", "equality" "equality', not of 'equality mean life that are mean[s] now the white other, equally that [have] man's his in the the

modern In of they his 119). for of

terms or

non-scientific valid. members wonderful

modes words

races

and to

cultures in

participate chance his the it is

manias, science, (1978 : is every likewise taken group

participate his medicine, superiority taken for Indians to Muslims

politics' of science that to

and from from

granted

Amazonian Buddhists

Siberian

reindeer accept

should

%s

the "equal" by Of

superiority without to lucky

of

science question

and since And they

the

dubious this their

boons

of them fall

technology

renders cultures

Westerners. Too bad,

if

the

wayside?

were

course,

Western and the life

civilization preservation is encouraged of

unscientific does consider quaint But the

anyway. itself

tolerant, of

manifestations idea that be to

pre-modern

[7].

unscientific capable humanity effort neither rationalist science unscientific by deal no means with The to where (or more mysticism the that of is made

"primitive" positively immediately to investigate nor argue this

philosophies contributing rejected or that it casual since, demarcation to it

might knowledge without A

actually or the And wisdom slightest this

understand. is the

seems or of on the is not

scientific may in

rational.

scientist universality

enables

make way, but for a

judgements of course it

science does

universal unscientific.

start, the and

so-called draw the

problem, science and

problem non-science

of

line

between science

precisely beyond not

between even the

concern major but for their history but would of of a brief not sorts and edifice Initial in that the the first be

metaphysical for necessarily scientists

metaphysics, has pale) of long science. and main

with been a The

themselves,

the philosophers parasites, demarcation the is problem and out imperfect of place, of when account if only of to

complex features

its

provide who the

for

uneasy stable

students defenceless of modern

mysticism faced with [8]. the by

ammunition feel to tend superficially Rudolf Carnap

science made

attempts half of

logician aimed and at

our

century science

demonstrating

distinction to a

between distinction (or

equivalent

between

metaphysics was (or sense meaning) This of course of to his definitions

nonsense and definitions requires meaning require

meaninglessness). "meaning", of Wittgenstein.

and

According

%9

verifiability have must based the on

a). criterion ("meaning" meaning observational consisting of note (this the was take or

in words all a proposition defined by Carnap as being experience, words of to the apply and must words both natural or b). in of to

perceptual of "type-level" considered

proposition

meaningful

addition the

proposition logical/mathematical linguistic "category" grammatically of in x' or 'the

propositions The aim is to of

ones). consideration correct number

to and "type-level" the

propositions 7 is green' of

having to consider avoid 'x is an element like meaningful. different The categories condition was if it also is b). concepts and

question are members be mixed in single cannot equivalent proposed reducible expressing metaphysical (although to c). to the a

propositions. a). is ("atomic") An unscientific, not meet into out to looked turned possible

A third and

conditions proposition

genuine

elementary does ever

propositions irrational these in to be or

observations. proposition when was this structure it is 'x is

criteria ) This detail? false a).

elaborate entire because false is languages "meaningless" demonstrate necessary meaningless false since extensional all are, no things and scientific to can the to in in

produce x' and or

synthetic similar hence it is to be is b). is an of

which

an can

sentences

element of be valid; of that the

meaninglessness demonstrate possible meaning of the no

a proposition proposition languages;

all basing

consistent on observables requiring

theory sharing be,

meaning

in results listing full (ie.

observable

property

there

universals); can

purely

proposition [9]. observables

is false since and c). be is ever reduced or

When this construct rational unscientific

there was realised languages" "scientific statements or would be

were attempts made to in which scientific/ well-formed could while be not

metaphysical
20

statements

expressed. language movement in was This Kurt the the also

Carnap in in which space be

went only and

on

to

propose be The and idea

a objects

physicalistic their and (and this language language.

physical could era). unified

time

expressed physicalist universal

post-quantum to a and two for could theory; also

theory single

strained Gödel's impossibility

unnatural

was

incompleteness of constructing all

theorems

demolished. soon demonstrated 1). which, while of a

a language the the

sufficient theory, of the itself. demonstrate universal languages All the that

expressing

propositions

proofs of express all impossibility the and 2). a particular logician necessary In short the above of It makes and into language Tarski

propositions of discussing that language to

consistency The the

of Polish

in further

managed of of

language. lies of

paradoxicality logic the founder

every

scientific

outside these

languages attempts their no talk the sense of the

themselves. even without or such of this we tell incompleteness to produce

demonstration

paradoxicality. theoretical scientific translation otherwise? statements scientific besides polemic, references, as much part the ). to topic

structures statements is actually how And be

translatability unless could the up

undertaken do we select When it naturally

structure (how

translated? we find

we pick

scientific a book on a lot We

a

contains statements. humour,

well-formed, examples, personal of which time,

rational statistics, comments logician money and and

more find

so as

on the be

pictures, these are just well-formed to do extract so).

written a

science

few able to

propositions (if he had

might inclination

The provide universal easier structures to

demarcation attempted above at attempts be logically-based which would structures for It the sciences. and eternal validity the comprehend if we bear

to of is

these of those proposing motives in the trauma mind occasioned
21

amongst Newtonian corroborated certainty and to proof, be

philosophers mechanics scientific could there experimental agreement utterly quantum and

of and be

science gravitation, theory in science corroboration scientists in defending and of

by

the the all

demise single time. of

of best What

if

reams turned

evidence one-time in the

and out Newtonian

unanimous end

amongst useless theory of

physics the its

against vastness technological experimental and fine

relativity? physics, its and it despite not at to

Despite despite

complexity successes, and of on languages" theoretical its it,

Newtonian despite basis

seemingly the to

perfect number put too

influence a point

promoters, wrong. and a in the firm logic standard firm can be at such the

was,

Attempts like

constructing postresults

"universal Newtonian of than desire scientific impossibility century differently. provable gravitation of of was was falsity. crucial problem of a because the theories the new

establish the not

physics developments

on to

basis

utilizing seem to be scientific

submissions for

much more (and human) which 20th. a The

complete, statement of

structures tested by the

within and history

proved. of

physics

hinted proof is ignored in philosophers science demise ideas

attempts. of science proceeded nor and

Other Since (as had were the

was of Best

neither Newtonian

verifiable mechanics the "probability" of to all, the

shown)

involving known of according if, it

necessary by proposed scientific under If it

produced. falsifiability Karl if, which were idea theory Popper, and its

theory theories

scientific which specified would theory to not to the be

a theory those its make The

only

conditions

proponents a be

accept would false. one

scientific, could is that

predictions with scientific a few of human this

which

shown is been

there having turned

example just and

ever is

abandoned

its

predictions to
22

out over

be wrong cracks

normal

impulse

paper

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 theory; b). theory the original contained and c). theory the had unrefuted some of its In content excess such of the content

original over

corroborated.

with much oversimplification longer theory a single which instead otherwise; we have a sequence differing making claims and falling theory in
The meaningful. scientific propositions correcting. science unjustifiable science scientists example, or on is

cases it is no that we find is judged as "scientific" or of prey theories, to the each next
are into and is or selfnot

the
list

sequence.
seems endless. Scientific are propositions translatable theories Science Now it whether propositions Scientific provable. falsifiable. things, between How to have the or

Scientific languages. are Science any to this managed mysticism of testable is

these demarcate basis. to is come not when in it

seems science rationalists

completely and that, falsifiable nonand for

conclusion provable, be well

testable, could its its

self-correcting, if things scientific of of of But evolution these things,

all are?

of And

these the

theories all yet science

themselves forms is

theory none purview

quite

clearly under :a the firm

university to line not

study departments.

comes

demarcation worlds because seems and be it to is is

initial to the return between the scientific impossible for to

problem and draw, It scientific is

unnecessary the go

merely and harmful

unscientific but is also unnecessary community problem", should from main

science. of the

everyday on

activity to the because

oblivious

the

"demarcation

harmful to

scientific of can a ideas

community grey enter zone the

willing initially

accept

the

existence

which

unscientific 7.3

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 body'of not this. know of a scientist what who would be willing to

if it do

state

Despite

seems to

these protectionist between the scientific distinction between firm the distinction from point more of view

be a general inadequacy of to a divide establish attempts is a there and everything else, the of if mystical a mystic. and the scientific We can make this the original of mysticism

we reformulate easily the unscientific concerning nature assertion in the following : statement is unmystical. Science
Strange merit of statement may as this Mysticism true. of being mental acquired take invention take in place states, alternate in or place the in look, is and the it at theory

least

has

the

alternate knowledge events example doctrine amongst hence instruct meaning at be of the valid science

mystical mental

and practice is knowledge states. Mental state, scientific state and to for

which the [11],

familiar

awake of one a

comprehension only

possible

For many. inadequate in or to

is unmystical science a mystic because it attempt no makes explain the the attainment, existence, other numerous beings. Scientific fact of is else in this this for one is all no that type the mysticism possible reason matter of it

or usefulness of disposal of human for as but or a mystic a subset there (in

states mental knowledge can can types contain of feel state / is not theory mystical everyday rational possible to be for that has all human a

knowledge), mystic only validity claim. for the It knowledge is truth by limited

whatsoever mental to

anybody gained yet for

and also or

scientific that a

reason of means

falsehood

mystical the the

determined is not

scientific to

since within

theory mental

operating
2t

state

favoured truth

by

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 once he or she has correctly a is and correctly falsehood of shaman spirits sufficient manages of his for concocted Shamanism to a the undertaken flying potion. determined and none are or false idea
is like

scientists falsehood

and

rationalists. say, Buddhist

As

a is

preliminaries The truth whether with cases is

or the the it

by these

contact In tribe. rationalist systems

communicate of scientist because of

that assert such fit with whatever scientist
necessarily realm" place world 27). the other again and to why

preconceived may have.
science something that to

to merely they do not the rationality
does not "two-

or

rationalist
lead

Asserting

unmystical the various

by scholars trying to find ontologies proposed a for in the the religious modern science-dominated (see the critical discussion 1979 : 22in Peacocke Such physical similar an distinctions /biological pair arbitrary not. in It this between and seem to duality is not the nature and supernature, or tacitly is is is any once

mental/spiritual accept what it that there sort human

me to between

is what demarcate a

two-fold sufficient activity.

manner, demarcation to

merely but that of

scientific impossible no reason be

this all science but if

should intellectual

considered and provide could the idea mental a only

encompass Calling of sorts, two-fold

unmystical this were demarcation to

may

demarcation be that considered there state numerous is

a

strict the

we duality

accept the state. mental

between mental mystical

everyday But there

mental are

and

"mystical" or

alternate

zS

states, alternate another. addition science

and

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

knowledge

further turn which may in their complicate The statement is unmystical is that science not the converse of the more familiar 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 concerning "everyday"
1). the other or

the waking

validity state
the

of
two. basic

science
claims current its

at
of

the
this

level

of
:

consciousness.
section concerning over inadequacy "scientific" all of and ideas

To summarize because of the uniqueness of

vagueness science

superiority of the of

systems of thought, and because be to precise, non-existence to be no mysticism, considered real this need mystical "unscientific". for any

approaches present seems scientific; sympathizers. theory to do of so

theories

at cannot Conversely there system to be

mystical serve to

would merely Science in might experiences, it it And pays cannot 2).

mystical until which

reassure modern its time own valid produce but be able it will not to do it since is extant since at it that mystical these present arbitrarily acquired in are can

attention at science present as

theories "unscientific". safely considers one

be

called only one mental

"unmystical" type of

knowledge, as valid.

particular

state,

ZG

iii.

Phenomenology

and mysticism

Certain states have well-known

systems involving been investigated study, Kasamatsu

experiences "scientifically". and Hirai

of

alternate In one undertook brains of

investigations electroencephalographic of (seated practitioners zazen meditation) have been made of Tibetan similar studies heat)' practitioners, drug psychedelic transcendental users. All

Other (inner gtum mo meditators and however

the (1966).

such studies, they accurate and scienific may be, end up as nothing Staal more than feeble phenomenologies. comments that
'the that they best might to physiological one can broaden accept say the that studies... understanding explanations in for most minds of of these people in what of studies who has a is position going theories'

is are any

disinclined effects... to

meditation are not of terms

provide even a first let alone provide (1975 : 112). It scientific, are in than is for

on

this

reason know

that

phenomenologies or otherwise appear other during

-

anthropological, When we

sociological that

uninteresting. the brains the fact

waves alpha of zazen meditators, we know nothing happens in the brain that something is hardly surprising should in any case. however Firstly the of interviews account sciences, on

meditation, A between that of two the

which

phenomenologist separate standard or social

distinguish there scientific, mysticism. field of and this he or is

phenomenologies. phenomenologist, phenomenologist a holds

anthropological This study, produces basis. In

phenomenologist observes, a the strictly terminology takes

approaches notes, the

mystical

phenomenological of
27

natural

she

produces by

a black the and

box

theory

[121. reside

Within

the

black of of

box the the the

untouched interpreted mystic. theories system the taken no way

phenomenology non-phenomenological

"objects" theories theories, of up the as

These given under into in

internal by the

non-phenomenological practitioners

mystical parts they there if of are is as only

consideration phenomenological by the account

original

end naturally description

which

these theories theories the

phenomenologist, theories can be taken of are mystical not based the

when but

seriously

interpretative because produced mystic's the these by

systems on Further,

phenomenology since part elucidation of the the of

explanation any black theories. are they

phenomenologist. is never

more

than

phenomenology, resultant translucent theories

non-phenomenological box remains the In the in natural abundance but in not exist. should temptation too in great.

preserve sciences

of

standard

translucent with of a

found theories simply of do

coexisting modern Nonetheless, remain to And as it nothing light is here studies

phenomenological mysticism than the

while

phenomenology

mysticism the proves

more upon that

a phenomenology, box often black ac to fill of hoc the current There is the for

throw

we find rush absence

theories empty

profusion provided interpretative

phenomenologists by the complete touchstones. that we can

space

standard a sake second of of only system in

construct personal states interpreted group of

phenomenology is This argument. alternate in for the an mental context individual

a subjective, or meditative of a full, mystic It the or a

phenomenology which exists mystical mystics to that help system

engaging abstract the make of

similar is

techniques. from a

seems

unnecessary system but it interpreted subjective given will

a phenomenology mystic one the not

mystic's The second,

phenomenologist, point. this the "objective"

phenomenological mystic and
29

explains not

phenomenology,

phenomenology scientist, approaches the and different up, any the the there

anthropologist or experimental for It is small the two example. wonder that irreconcilable remain completely - the mystic are this describing root confusion justification whatsoever or is scientific in fact entire the of rejection more rather personal than completely is cleared for

of

the

field

phenomenologist phenomena. Until will of also be no empiricist

rationalist, theories rationalist

It a mystic. dismiss to

of common for and to

the

experiential bother with does does nothing not not

phenomenology theory since never believe in has

of the mystic by definition any intention

have,

mystical

experiences.

rationalist having, and is There

to theorize of any consequence about. Phenomenologists their that of course recognize just approaches the are a beginning to fix efforts ideally phenomena to be interpreted, without attempting there any kind of interpretation since seem to be no suitable
But "insiders"?

modern
what Why

interpretative
is actually are mystics tells the us we wrong so that

techniques.
with reluctant If, him the explanations to for accept example, fly-agaric answer his this not If produce usually to the a an which of is of the a

of explanations Siberian shaman the spirits of the in

themselves? after speak to

consuming and

mushroom

questions, explanation believe temptation noncommital explanation would whether left come the

western because he spirits

academic or which the is she

naturally a rule out it or But is to -

rejects tends

- as inhabit way

mushrooms. and is

to in to

take

easy

phenomenology terms the fore of

resisted, biochemistry in this case.

psychology the valid be wrong. question or

shaman's it is

interpretation just assumed

not

unanswered

So we find it interpretations Western) interpretative

very

hard

to

take

systems

seriously. lengthy have
Za

non-modern Yet some of histories

(=nonthese and

detailed making

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

30

iv.

Buddhism

as mystical
unscientific is prime it the

theory
interpretative Buddhism. concern may touch and Buddhist the from external or affect to Ever of much on has systems since been the Buddhist the in, in but and hinder is (a

Amongst perhaps inception writing explaining, mental part only and touch inasmuch the of

these most

complex

Buddhism what

regardless justifying,

else

classifying,

instructing explanations universe mental or

states. meditative features of upon as states these and flow hence

meditative progress supposed process internal through by means

contribute The external meditative be Nirvana as a in

towards to called or entering of be

enlightenment. understood insight). while No true universes

universe states of gained is theory field either

understanding can Buddhism

external

except achieved is the hardly

meditative states.

states. this scientific a discussion the first

meditative of meditation,

philosophy approachable For community explained, religious historical comprehensive shown itself versatility states its

being

using these of India

modern reasons in and viz.

methods. of how millenium one is particular not in

the of

Buddhist our era of of little a has

adopted system, interest. theory to in experienced be,

adapted tantra,

natural merely

Buddhism, of and mental still the

being and is,

possession states of and no

meditative a mental tool

approaching and tantra broadest to the as utilized is to the

meditative religion, by. In particular one as which far as in the if this

in anything outlines

natural to of go one

approach only be

section Buddhist might

approach classified

tantras Dge lugs

can be given, pa (Mädhyamika into now the several details

possible, formulations). European

occasionally Fortunately languages which deal

lapsing there are with

Yogacära works of

31

Buddhist excessive available
theories Buddhist can be

interpretation detail elsewhere
The and so

and would
of by a the

practice only
tantra large first

here [13].

tantra, of duplicate what
part millenium from in in from two terms terms a texts, of the of

and is

acceptance on during and of of tantra view. tantra,

methods, Indian our era the the

community considered points that view. Firstly,

understood Firstly, and secondly be approached

separate of of

Buddhist permissibility requirement point of

Buddhist

the first

permissibility manifested for attaining it kinds, written Buddhist The - is 117ff) It is

of itself

tantra on certain a vast

: when the

the

current subcontinent worldly varied of within wont account can these upon in it

of

tantra as

Indian of of Much appeared

a method

powers mass

and and the

religious unsystematic in itself. history : 47ff; come. texts theorized These were

produced and oral

material. some is

appeared sangha Indian (1987

communities, exact unclear, about process and

Snellgrove's close as

as

the

reasonably tantric and

seems immediately to be by

as read,

we why

understandable Buddhist strange something

came about new they

widely the perhaps by

commented monastic at first entirely buddhas

community. sight; different and their

texts,

nonetheless in worlds of And that are freely and the

contained given literal

teachings manifestations. quite other

various the (all

non-worldly is a universal Buddhism that fact) it exists and so is to humans däkinis) transmitting adepts.

religion other existence surprise. natural there move

sense in worlds Buddhist it was be (the

in the no

other-worldly above texts all could beings one

teachings according to and

theory since who

such sentient

revealed dAkas and to

between granting

world

another worthy

teachings

initiations

And secondly,

it

was necessary
ý2

that

tantra

become

part other) tantra

of

Buddhist interpretation as of a

practice. and (divine) of Worlds. another and such

Ignoring ignoring type of mental Put

any tantra yoga states in of

Buddhist as

(or texts,

particular certain complex Old yet states differ

accession ur-religious both forms accessing this what because pre-modern religions, forms) significant with form. methods identification and or initiatory 'dream a it can of the

the aimed at belongs to an widespread uninterpreted methods powers. practices in for In of merely all in

techniques simply,

New and is

tantra

collection using from all resultant the form

mental does not be its and

termed ubiquity

at "natural in

main

religion", some or

natural another These

pre-urban including tantra a of roughly which (often the

communities. (in its set of

natural the

"pre-religious" features, of in most

have

common is called the

presence possession) involve

identification some shape or

deity Most and of

other the

features

transformative process initiation of the the 'soul' of of

experiences with

to the related deity. include These the physical in animal separability body,

experience, body' from the

existence

spirits

who forms, such

also of the

appear the

transformation animal through 6). The

practitioner of and Buddhist so

form, the and plant divine into and/or supernatural (cf. Furst on of the since Tantric techniques as of would of It how would Buddhists their been own of powers 1976 : India of

acquisition the

transformations of in were

members lived themselves natural they minds, extreme these been tantra, religion were any

sangha where and

environments commonplace, to religious the

committed natural to

investigation technique

have

interest techniques impossible even in

them, have them most

regardless seemed. to have "extreme"

"un-buddhist" simply or have

may for its

ignored forms.

dismissed

To understand what the deities how the Buddhist is meant to use yogin
33

of

tantra

are

and to

them - and also

how exactly tantra could become Buddhist - we understand that mind has to what is the relationship should consider (ie. To a Buddhist its the it to objects). outside has to be, that both mind and its is, and starting point facts. The as empirical conventionally, objects exist then take his or her mind as the meditative can meditator 1. identify eternal try to a permanent, object and 2. the nature in the mind; of the mind and 3. the essence In all three aims he or she of the mind. characteristics in buddha Vajradhara the fails. In the the of words Vairocanäbhisambodhi 'The mind : has never been fully seen by any of the ones who have conquered Being they ever see it. such as The mind blue, has yellow, no shape it is

supremely attained enlightened, inner nor will adversaries, formless the mind has no colour red, either neither female, 188).
The overwhelming less to this any importance the is category that there subject/object importance in of in Buddhism mistaken is a distinct of the point an the

white, short light male

maroon or long, or nor or

crystal.

either round or square; dark. It has no sexual identity (PT Gi 44v; Lhalungpa sexless

such as 1986 :

distinction most and

which

is is as

of of

such much

philosophies is regarded The be things mistakenly objective at emptiness all of of

belonging of for for the

views. to

tendency

consequence in Buddhism valid from

characterization outside

anything

mind point of

mind (which view,

equally are,

unenlightened to to belong There emptiness both itself these : is

entirely no mind identical

separate difference and to the the

considered [14]1. realm) between space, the and

therefore of the are

mind

enlightenment

' Whatever mind. Whatever is For

is

the the this

nature nature reason

of of the

space mind mind,

is is

the the the

nature mind expanse

of of of

enlightenment. space, and inseparable. 1986 : 216).
Merely enough cyclic if the

the mind of enlightenment ' (Vairocanäbhisambodhi;

and non-dual Lhalungpa op. cit.;

are

meditating practitioner (sanjsära).

on emptiness has pledged In the tantric

is to terms of chos

however function

not in

existence will

on emptiness aspect' or buddhas the (in

lead body' words

to

'dharma other

attainment (dharmakäya; on

meditation 'dharma the sku) of leads the to

meditation

emptiness

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, extinguishing bodhisattva, body can take (sambhogakäya; realm has two longs (this pledged forms, sku) form is himself firstly, which is in any the the case). 'enjoyment form This form

aspect' in a

employed the is

Buddha shape aspect' adopted illustrated behind in his

a three-dimensional and secondly ) sku, which (eg. summarize

such as a blue (nirmänakäya; amongst in this Sngags

cube);

geometric 'emanation the form as

sentient

sprul beings 1). To

Vajrabhairava the

plate distinctly rim quotes

mahäyänist approach the Vajrapanjara-tantra

reasoning kha pa Tsong :

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 but the in this is then passage merely only may that that if seem somewhat on

'If

obscure, on

argument alone,

one meditates meditation

emptiness

35

emptiness not possible (enlightenment definitely by

can

be since is

a

cause emptiness not a

of

enlightenment, is thing of not a but course cause a one

but of

this anything

is

buddha's characterized :

form

is

a thing, The

though

emptiness).

Vajrapanjara-tantra

continues

'Therefore it man ala, the yoga of A teacher eighty to take minor

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 marks. Therefore the teacher's form'(P11
identification is it with. involving a a form body of is known this Deity as

it

[=the

on the

method of attainment 223.4.6-7).
the yoga is form

is

This deity lha'i concern formalized the which evolution (and

meditative its mandala) and

with deity the

of the (devayoga; partly of of being (the form who in

rnal'byor), themselves possession of in

that yoga

tantras

conscious an purified indicates, the body of

type a direction

enlightened universe this

resides

formalized

As the Vajrapanjara-tantra mandala). body differs in certain ways from (indeed is not enlightened this the tantric the body very earliest meditational speech and (samäyasattva (the is being stratum of

observation and

a being found is thus on initial

Buddhism) concentrate

techniques mind of

receptacle deity the meditation

or jnänasattva practiced.

practitioner for pledge-being) or wisdom-being)

the

rendering a fit union with whose

For of thinking

any discussion of deity left behind are best though the practice

yoga, Mädhyamika modes in favour of Yogäcära of practice of the mandala done [151, is meditation deity of and on yoga deity to

approaches,

is included in the emptiness itself. The mental construction deity in when correctly yoga, differ from an ordinary mental

meant

construction

in

one way.

36

The subject-object mental deity constructions yoga which since

duality is is

which absent

is in

present

in

'ordinary' by of the

correctly-performed characterized the absence

emptiness, dichotomizing subjective existence';

consequently is emptiness and hence

thought and

objective

the absence of also ('inherent independence

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 svabhävasiddhi; phenomena) designated is in in this terms way shown to be non-dual and only distinction between the the of opposites a). mundane
Buddhists the tantras because

conventionally-asserted which are in turn of
the to

of

method

appearance
of India were they

and wisdom, and b). acceptance
and used there Whatever had could tantric yoga (the and meet in

mundane
The tantras be

self.
mahäyäna because used and accepted legitimately worked. deities using of

characteristics or be attained also methods. union for one deities. of other The the deities wisdom

powers enlightened by the practitioner used and such however. for pledge as the

practice beings in

purposes This in

protection They had

a mandala) did have to to not be 'deities

requirement,

Buddhist

whom Buddhists The Buddhist'. (anuttarayoga-tantra) credentials [161), but To become or

a Buddhist context believe', 'deities but great deities class they are gods of of of the have purely India

means

who are themselves Yoga Tantra Highest impeccable Buddhist naturally tantric itself, to tantras Buddhist deities did devotion not. or these by

(since the fit to ancient objects become

Buddhist of be

practice pre-Buddhist high-ranking in this

guardians need to bodhisattvas.

Buddhism

deities Buddhist essay are

converted The deity Bodhisattva

Buddhism presented

those of

of the

the

Vajrabhairava, Mafju4rl

a who

wrathful

manifestation

37

Indian to Buddhism the ancient converted Yama, and bound him the underworld, protection of Buddhism.

god of death by oath to

and the

38

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 often indefinable theory and etic 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. 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 to do any more than the outlines vaguest 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 more competently much elsewhere) (one 1985 is the very : Duerr other places example many (Western defence best of non-modern/nonacademic) I have yet that thinking come across). rationalist [3]

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 and the of current views on the mind restatement (Popper luminaries by two knighted and Eccles produced 600 pages, hardly in 1977) the mentions almost 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 discoveries and body, 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.
'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 the with coupled of unscientific ways of life 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 to museums and tourists. should are sold objects for just tolerance, animals as preserving not be mistaken in zoos is not the same thing wildlife. as preserving [7]

[8] details For further 1978 : ch. 1 Lakatos

see

Popper

1963

:

ch. 10-11

and

[91 Nor is the concept particularly of an "observable" Dreams and hallucinations while are "observable", clear. except not observable particles are in general subatomic the validity by way of complex and expensive of equipment in discussed this is context. generally not which the structure Further, and biochemistry of consideration of of the 'transmission of the eye and of the process "observation" indicates that information or to the brain intuitive by no means the simple "perception" notions 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. 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. [10]

[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 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 also Sangpo Rinpoche Khetsun Hopkins provided a and (1982). ideas Of of Rnying account ma pa tantric concise the increasing works on tantra of western perhaps number Buddhist to the most explanations relevant are Beyer's The spyi'i [13]

til

detailed in his 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 [14]

goddess historical the of involving (1982).

Tärä

(1978 : survey complex control

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 as a thing mind 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 is not This to say do not class yoga tantra deities; Hindu nonetheless is Buddhist This status. deities. pre-Buddhist other [16] 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] sharpening
(ruväti vicakgan6b,

bellows, his

terrifying horns,
tavigyäyä IX 70

bull, gazing

with
tinge

might,
§fAgno häri i

shining
v]Esabhäs veda

afar...

bhImd

Rig

(7ab)).

Part
B.

I
THE SACRED BULL

i.

General
The

observations
most conspicuous is Vajrabhairava tantra no deities others in feature the mahisa to in the to the of the ("buffalo") be unique a full canonical head (see amongst primary Gsar rdo rje's Images' ma

form plate highest animal

of

Vajrabhairava 1).

seems

yoga head; have

possessing illustrated Rol 'Three sku 1973 pa'i

pantheons

them.

Reference

Dge lugs standard (sku brgya brnyan reproduced this but only then even in in

pa pantheon, phrag and small of cycle with and Outside the gsum

Hundred

Olschak lower only in forms

or Wangyal do

brnyan : 113ff. heads from

sum brgya ) confirms reappear, the (fig. the three 1) -

categories

animal Apart numbers. here lion bird

"buffalo-headed" intertwined has with

Yama

the äkinis

as discussed tiger, mythical strictly

Dharmaräja and

three only (nos. 187.188,189)

pantheon bear heads (nos. based is

Garuda

184,185,186). material, predictably descriptions deities deities the local) will at uniqueness scheme of the larger (1966) show, a more of

number as of but local

of reference many the scale

animal to Tibetan very only in

canonically deities headed Nebesky-Wojkowitz's rnying predominance serves the to ma and of

bon such

Vajrabhairava

emphasise (noncanonical

things.

There

is

however

a

simple

reason

why

the

bodhisattva head. form deity form (nirmänakäya; purely Yama,

Mafijusri

as adopted

Vajrabhairava in as the his hells

has

a

"buffalo"

Menjusri

sku) sprul because the likewise is

form manifested a "buffalo"-headed the conversion, A manifested for example) is

humans (the among human in form for the earlier which and more obscure needs clarifying.

of his object "buffalo"-headed. Säkyamuni buddha

It is thus the same reason. link between Yama and the mahiga

k4

ii.

The cultic

background
look similar Buffalos) of guesses is however the

cattle genera seems facts

in-depth A more (genus Bos) and (Water Bubalus to due lead to to a the One in the lot

at

animals and and

role religious (in particular Bison to very and clear. at few amount Wherever of in other, horse, the

of the hard of we

present

immense thing India

complexity we find

data. available look not least clan the accorded honours

members honours, on (the

cattle of

highest

religious bestowed

excess

regularly equally vital

perhaps sheep, or

economically goat to for Certain seek the in

animals have

example). recent motivation to analyses for the that was food for nevertheless continued their 7) to as products, true that is the the in cattle (1981 Lincoln : of their cattle role milk it is

sanctifying Aryans. the 'based

economic not alone

usefulness asserting Indo-Iranians source of

value on

ancient chief meat, cattle as it the

furnishing drinking'.

milk, While

and even blood have all these is Arctic for true and of so to of or into is of divine the on

uses Bison this these

and many more besides - much in North America, in Reindeer is not in itself People (witness example). divine on it were, of wild for If not ancestor, domesticated be a group fundamental who were anything, of the the a sufficient as a rule sad the

reason tend

worshipping not fate

animals. food for are gods, the

religious being has to

mere worship the humble pig, "cattle" not from the account by no status the but the

Whether food take

account one still forms.

of

parcels

as

presence a

Domestication granting domestication domesticated source. animal differences In is

means for

prerequisite animal. status wild a by-now will of

the

enhances animals, cases being where

an divine the of there

of cult

investigated, the attitudes L% 15

between

familiar not.

the with The 'terrifying

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 animals possible after domestication (since 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 reactions is this
cattle if their

from afar', gazing domesticated mild-mannered

original bull

wild

form

and

those

who were the sacred

only domestic humans includes

to ever
of any

wolves a matter
still sort there

from of
left

reactions mere

to

dogs.

And none
of why

of

socioeconomics.
wild feelings What other

So we are

food-parcel could to

the question with have induced should religious is aspect secondary. be? The

reason impossible

prove. paper the in As

a forthcoming dependent upon mental altered is also scheme). In the initial the continuum state). "sacred"

be simple answer might even if It has been discussed (cf. elsewhere "mythical that is of mine) truth" of the words this or truth mystical appearance are in a person's (an modality in question in this

appearance a visionary a "truth", two

(these

synonyms

course unity

of of

the

evolution two

of terms in

religious "true/real" of a which a

thought and in

these the This human

"sacred" structures which visionary might animal what since just is it is

ends

when increases. increasingly

complexity results products West, before stage be fact have gods

artificial situation make up the hundred cars first longer as wild can

bestiary. appear does. in is in At

In

the

modern dreams

a person's this

the no

evolutionary or of more. ploughshare dreams the They

appear there products, why there

visions awareness nothing

regarded that these

"sacred" items are This gods

no behaviour. or wheelbarrow

are

no

46

in

despite important the vastly of religion, have played in improving items the economic these role humans, and despite lot the number of dreams in which of [1]. have figured the centuries they must over the history
So if wild early sacred. cattle humans This had then appeared they very in Why not domesticated are to (or the facile. the other, regularly by in definition wild of the of been would

visions have cattle certain animals? remember impressive All wild in the

seems

appear groups In that even cattle and some Our large of this

preferentially of people? era wild when of

Why should life visionary more cattle were) larger

impressive we need to

cattle compared heavily are

extremely

muscled, animals over

carnivores. fast, agile, with metres large tall

intelligent males at in

distinctly standing Nor

agressive well these have often

species

two

shoulder. ancestors herds encounters

are must

animals

primarily them The have the

solitary. very frequency been much

encountered thousands. would also since

often with with the

numbering these large latter is

many cattle

higher density

than of

carnivores

population in and sought while normal bravado. the 10,000 cattle could and hunting would

always much smaller, deliberately being were always case cattle any domestication for both hunting for and later out distinctly in large the avoided were carnivores course The of almost is whatever avoid life later, or to so that do those events, complete cave significant genus playing of a paintings in (Bos, leading of though lack perhaps of large of this Bubalus role people them. would go and of deliberate
47

hunted

through in wild simply visionary with cattle

Palaeolithic BP) of not dream (or, say

carnivores (c. 40,000 Europe respect. or in Bison) the Any

a group domesticating) in about visions to

concerned What be of wild

paramount

importance so much behaviour

hunt ritual

a formalization invocations,

them, or capture (and visionary) engendering of a

interpretation, offerings vision, Full would be a likely religious outcome. lessens in fact the importance of visions animals behaviour not since at these particular which
as

favourable

and so on domestication based on the individual

are the

something
This

Their now tame. is in the future times or places herdsman has to worry excessively
of general observations all of may

about.
a sequence or 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 religious speculation more involved conditions (post-mythic) and nothing the and also varyingly As such, Things of cattle under the at "buffalo" the Indian a terms. more. ancestry between comes to more of look detail. this all do however particular of that sorts local in is pure become case of or the and to

whatever) to

theorizable

when

religious another case Yama cattle of it

association and the divine the is association necessary in

scrutiny;

type one here in (mahisa) background

worship

k8

iii.
The subcontinent members or the were of

Indian

backgrounds
in At genus is the least Bubalus activity, made still Indian four are and more Indic modern touch of there on these are as

background is the

to

cattle

worship complex. the

particularly Bos various state and one types of in in

genus

of of

involved

cultic

resultant by

complex uncertainties these works, or do much specifically speaking 1981 Certain provide various specifics humans with some

affairs the do Nor

obscure

modern comparative of which worship though

taxonomic

situation of lexigocraphical anthropological the subject as of

genera. or

indeed

many works on the of or [21 such

the

archaeological to shed in : light identified terms

animals plenty 'cattle' 1978 been

works (Lincoln 1980). to for about

passim) scholars

generalities such (Hiltebeitel 'bulls'

and

content

meanings Sanskrit an

even seem to have 'cow' as 'bull', or without unduly if

'buffalo' worrying only themselves surprise would cattle indeed. The unclear, together summary Parpola whom bubalis Harappa Water certain

terms inadmissible did

procedure

because

before

Linnaeus specifics

taxonomic

also

modern if agree,

academics intuitively, only ought

actually concern (much as this might [31). Any Indologist that to be very India, works The Sanskrit accurate though which brief of of is

terminology history been

somehow

early has paint here (1985)

of cattle discussed or less

worship in similar on (1978 various

in

a more based is and

picture. the and 1980),

primarily

observations both There (Bubalus

Hiltebeitel on

base

their agreement cult

views that

Harappan

materials. Water by Buffalo images by the

genberal

a Harappan as shown and

existed, other cults of sites,

excavated presence be

at of

and Buffalo aspects

also

amongst whose

modern life religious

Dravidian can seen

groups as a

IL9

BIBL.' LßN LIN. ULNiY.

continuum Iranian areas possible. the Bactria. of Hissar chief one

from groups where

the prior

earliest to the with

Harappan Aryan Indus these the

times. invasions Valley

Certain moved groups groups Culture

Indointo was is in

contact

Notable identified Parpola III

amongst with (1985

Indo-Iranian Hissar that III the

: 147)

says

Indo-Iranians to and the later mahisa IIIrd. their with in the

Yima,

worshipped a deity their of mahisa

deity supreme equivalent descendants the Kafirs, cult valley and borrowed group. borrowed or of prior the from The this

possessed Harappans Aryans were (=B. bubalis) influenced level invasion death of

a or

(=B. bubalis)

Indus a similar likewise influenced cult from (ie. at The their the an

Harappan inhabitants early by its to date of

Harappanthe to mahisa

neighbours Tepe Hissar) India. in later of this

of (shown cult This

association

periods Durgä) animal the

non-Aryan for

seems with is :

participation be sufficient by Sanskrit the with derivative

reason

associating

Yama. hampered of one small mahisa Water B.

interpretation

straightjacket nominal (Tib. as Yama's ma he) bubalis Bubalus Buffalo arnee. and is Undoubtedly else in the

equation

associated and its word mahisa but

animal domestic

nothing not

Sanskrit, the word

Buffalo' means 'Water what has to be decided refers to with to cattle of early Hissar traces prior familiar distinctly to with tropical in Indian Yama, India. can the India This III the their the a

contexts, deity whose If enter this the

what animal but what worship is

mahisa was

animal is by made

associated restricted and other fluidity

no

means the

equation

variable then

picture, and Asia is

zoogeographical and fluidity Culture mahisa/Yama settlement Water Buffalo Central is in

religious easier (to nor would this

situation(s) to because where the have animal
So

in into

take

account. the

needed Bactria

simply

neither Parpola Aryans been is

association) in India since

(as of the this

are

all

the

other

members in the

of drier

its

genus) continental Asia ago

and

incapable of if now

surviving steppes was

winters and

mountains and to in wetter have

of 3000 been

Central years the of Raikes seems Valley deity

climate [4] even than it the Dyson that Buffalo and is

warmer not this it Yama. since

(which

seems

case;

cf. and

palaeo1961). the cult the

climatological Bearing Aryans and all

investigations mind, an their The it is Indus of likewise the (the the two, it Indus own

unlikely Water of death form

simply linked

borrowed to

Underworld, pair, to in early the of the Oxus the be and

Yama and for Valley

mahisa, the

a mythic

impossible

a Dravidian/ parts Scandinavia

borrowing

of Yama worship (the god exists notably worship invasion from the in of the

various

Indo-European the date name prior of Ymir), to

world, the Aryan

under

mahisa India. Aryan and most

must So,

given homeland

absence

Water

Buffalos between

Jaxartes, likely the

steppes and hills West in earlier and further (in fact, the only possible) extinct Aurochs West [5]. cave examples Asia, This (Bos the

periods), candidate primigenius

is species (=namadicus)) of modern

of Europe and domestic cattle in the (the ago). one the that even a Aurochs (Bison at odds further Aurochs other makes (and Palaeolithic earliest

wild

animal

ancestor features at Lascaux date from

prominently

paintings of which the puts

and elsewhere c. 40,000 years There areas touch ferus). Iranians hunted or the where with This as is

aspect. was vital it

Locating also the to

Aryans them

in in

common animal,

Tarpan the riding Eurasian

(Equus Indowhich Bison This Aryans Nilotic

society

possible familiar with

picture the

casual

Wisent is

possibly also bonasus) Elk and the classical to

(A. alces)). view of the

picture as

with

extreme

pastoral

pastoralists (Lincoln groups

similar 1981).

present-day

In

defence

of

this

view

of

Indo-Iranians

as hunters

S%

and not pastoralists, knowledge, is, to archaeological no my domestication for amongst cattle whatsoever prior to their contact
Amongst domestication at some The thus can cattle breeding point, there is of

it

must

also

be stressed

that

there

evidence the Aryans could
that establishd this 1981 require have result required and areas to had in

entry with
the the but no

into

come into

areas Indus Valley
it

in

which groups.

they

have
the

Aryans Aurochs given particular spoken as place been in

is could

conceivable been have lack of to the

this

archaeological assume and (Lincoln as Vedas Avesta :

evidence yet. and 103) the their

reason of in Aryan which

cattle-raiding reconstructed have to taken have

common ways

domesticated in such a way

would (ie. as what the

not to to is

controlled peculiarities).

morphological above all is.

Perhaps

careful

archaeological, covering many times of derivatives of 107ff), all

palaeontological relevant

palaeozoological it but seems archaeologists Though domestic identical summarized expeditions attention opportunities have times usually at the' to the (cf. in of

research as if earlier

opportunities have the are Bökönyi many

skeletal long-horned the

remains

now Aurochs not et

available disappeared. and

its

researches 1988 : Bökönyi this the to century animal uncover for lost as and

completely 1964, al. any many

earlier they

archaeological hardly paid and so

bones the

found

been off

written

ever. bones" "animal tedious

zoogeography Any bones and

of ancient found were discarded while pottery was

carefully

time same logged.

every

scrap

of

This ignoring

lack

of

information

which

resulted

from

does scholars stop not evidence available Not to put too the existence of domestication. assuming it is simply fine on what astonishing on it a point , have seen fit to proclaim little archaeologists evidence as "nomadic" or cultures societies prehistoric particular
S2.

or

otherwise in Iran at V.

familiar

example site cattle

Ghirshman

domestic For with certain animals. (1954 Siyalk that the : 29) claimed evidence 7000-8000 and sheep Reed were for (possibly : 143). of domestication piece amongst is this : lack any in of the the positive for prior cattle Zebu or the today from let that prior Ganges monograph that the along case, for to inhabited of the me the to (an as, Inloproof Indo-Iranian the to for BP found the domestication since in the the original teeth 'bones remains report statements and two of of of

provided around oxen

domesticated period he

When Charles that of of 'six Bovini' from cattle one of contact. of India is the

examined

found

evidence "sheep" (1960 the

Ghirshman's goat)

consisted [! 1 teeth

Apart whatsoever times, there for is

suggestive cattle It

evidence Aryans domestic of B. taurus, way, the India Harappans This, wisdom society

non-domestication Aryan-Harappan population humped

primarily and it

composed not

Bos cattle, domesticated Aurochs. is dominated West, flies were entry by the

indicus, To species put the

another by adopted Aryan the

further repeat, Aryans their

and in a into

not the

by face-of

species.

accepted the Indus

domestic the

cattle-based of basis

valleys

and

for forms the which assumption 1981). It seems far more eg. Lincoln domestication borrowed the Iranians the the or Valley Zebu lack from of early any Dravidian groups.

several likely process In at any all

with given Aryan Indus the kind a

Indo-Iranian contact Razor if

support archaeological domestication cattle (ie. while zones applies are to hunter-gatherer the Indo-Iranians west we must

prior

deforesting Occam's

steppe still we

north and assume

Pamirs), some

expect rather for

of evidence (less glamorous) prior to 1500

nomadism lifestyle

than Aryans

the

BC.

So, them in the

just hills

as

the of

Aryans the

left

the they

true left

north,
S14

soma behind the Aurochs

behind continued entering very

them, to a

though, nurse free of the the vedas Bos the

as

in cult wild

the

case

of But they

soma, far

they from the The seen, form in meant were is

carefully. cattle, success familiar, (only the may the Indian two

land

of

heartland of Zebu, the wild

group's were indicus

and

entered diversity.

composers with and the when also species, a huge India, the not Indus 'cows' familiar

as we have domesticated never have which Indian (Skt. lived is They

ancestor and spoken this

which is an

valley), are

animal further

with Gaur wild the version and

of in least at the

context. Gaur

cattle ag ura)

the brown

Gayal.

The

forest Gayal on

while blackish-blue Assam under B. and and the

ox once (Skt. the same

widespread ag vaya") theme is

throughout a smaller

Burma. name

Modern

taxonomy and

to now restricted both subsumes animals the the is Gayal Gaur unlikely both and (formerly (cf. Burton as to there (listed the wild are in argue animals

frontalis) Pearson

B. gaurus to be a 1987

feral

considers form of This 48,49) the

Väjasaneyi gavayas many that imply Macdonell specific that and

Samhita wild specific and Keith

186). : (xxii, in

gauras

refers same breath,

other

to wild references gavayas (1912 : 222) who very strangely the wildness been of tame') these have

to references 'they must usually

[6].

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 to have been seems by the encouraged (see Buffalo cult bibliography). in any case of a (it the the best choice, of with the presence Hiltebeitel is a strong 1980 : substitution Water Dravidian for Sanskrit and the a in

None of for the Aurochs Gayal are both

the

189n-190n term

Mahisa

not a specific 'great just means by the Water conscious
S%t

substitution have been

Aurochs

one') Buffalo since

particularly

one

need not a long

period encounter Buffalo. Yama during later

could

elapsed and the an Aurochs with The Aurochs-Buffalo transition here of for

have

between first

the in the

last with a

Aryan Water of

worship

assumed a period date with leaves

palaeo-zoogeographical

reasons

Vajrabhairava still association For place. Yama needs undertaken, worldwide demonstrate Iranians is

at a was replaced gradual migration link for Yama, and Water Buffalo a firm All later this this association. shares question Yama and the the the prompted cattle clan in the first the figure of question, is before But this of what cults cattle if to only place, Indoof the early wild custom worldwide.

open between an

to this approach investigation. closer a summary not this keeping

would that in

of similar be out of picture religious with

revised

55

iv.

Ungulate

cults
cattle The

worldwide
outside Asia, local animal parts man). The India also rare Indonesia associated seem to have (Bos of with the it,

Other been banten Wallace and bullfighting bull, been not this sacred of Line is

wild animals.

increasingly and cults primarily of

Banteng west

South-East has also in various the various against in the

for used (bull Indonesia has the recently symbol Banteng. in has not

ritual against also of the has

bull

Banteng

invoked

name Party

Indonesian The its slot in

Communist wild native Buddhism There is Yak

of Marxism (PKI) is

(B. grunniens; Tibetan religion well, even

a red 'bronR and

Tibetan) consequently to any form Black'; of

infiltrated degree. tantric mgon the mgo po). ancient g. yag,

as however deity

' though a the

great the Tib.

Yak-headed ('Great Chumbi deity protect

protective The

Mahäkäla of

inhabitants

Valley Bdun the

venerate po raksa'i borders of

pre-Buddhist now bound Tibet. (both There

Yak-headed by oath to

Buddhist headed

are

Yak-headed

of local 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 until the practice of dough sacrifice from Tibetan to higher Yaks was Buddhicized butcher's roots. to and models has ancient Zhang-zhung kings who

sa bdag and Yakdeity; cf. Nebeskyof Chumbi, mediums female white through meat The bon the the are and (ibid. priests funeral power reported horses to bsnyen heels the :

substitution 427). This ( hen) sg

invited the of bodily

rites

perform lost had after death sheep

ascend have to during

realms

sacrificed these ceremonies

with along (Lalou 1952).

Outside of the cattle

the family

temperate (71, the The North object

and tropical

Old World

home the Bison

phenomenon (B. bison)

similar. was the

were different, animals form of the American of widespread

religious

S6

attention

among

the in

Indians in the regions etc. cults. 166-173). the

of

the

Great half

Plains of

until the

its 19th.

near-extermination [8]. century bison, find central (Furst water similar role 1976

second

And

buffalo ungulate in

true cattle, where neither have existed, we still ever Deer and have always American with were and played religions magic, identified with Datura among roles the Bering range [9] across Sea of for Caribou we the which north cult a South

Mesoamerican : and

Associated deer Huichol, plant find for the

transformation with (cf. the the find Reindeer not Asia (the on peyote plu) Zuni. Elk, and and the

underworld, among the sacred we still, across the cults in just of

maize

composite northwards north And limit tarandus) ago in stretched the further

tenatsali similar

Turning and

(Rangifer the

tarandus). eastern (Rangifer long

former of a vast of of the

Siberia arc

so very to most this

Lapland

company 1968).

fly-agaric

convenient being topic

collection Wasson

relevant

information

57

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 have Positive can be it. or dream 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. which tantra course (1966 : 410) thinks [2] For example Eggeling that gaura, all mean 'buffalo' when they presumably gavaya and ugtra (the 'Gayal' last 'Gaur', and 'Camel' respectively mean distinguishes in Hiltebeitel usage). post-Vedic only 'Water between 'Bull' his in Buffalo' and merely interesting careful and distinctly articles on otherwise between Harappan Indian the interrelationships and later (1978,1980). The question : bull remains still religion what?
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 the of account a fascinating 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 of a Mayan group classification the Tzeltal. [3]

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 than domestic 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.
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 [8]

[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. animals may consume plants sacred and used for 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

Part
C.

I

YAMA AND VAJRABHAIRAVA

i. Yama

In the this

the Sun. time begat

age the god had a "twin" He also called (for the at first YamT or the first

Vedic

Yama was the son of or female equivalent and in act that is together the history the time This means

Vivasvat [1] two of at had

Yamunä,

intercourse and (or, again, the first

life)

looked this

mortals, differently means went yäh first to that

renders he 'the world' is

Yama mortal mortal), and, first mortal, (yo mamära

also who As the

Yama nether

the preyäya

prathamo 18.3.13).

martyänäm

prathamö

lokäm

etäm

AS

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 Vedic is as of and as his ruler the Epic mount of times [2]. the virtue underworld, of his identified a position death. Yama with the he is,

primacy

mahisa

serves

This other Indic

simplified Indo-European is

account cultures. from that

is

materials by the coloured

parallels not without Perhaps to closest the Avesta, though this

in the is

noticeably

to the implications of have been presented by Scandinavians the ancient Ymir (the word 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 humans and is Ginnungagap. Ymir the of both ancestor first from his left armpit and feet giants, emerged who
60

respectively. was slain Ginnungagap, vault earth of of his Yama by

But Ymir

is

the gods dismembered

also Odin,

the Vili

world to

itself, Ve,

since taken world. blood, the in

he to The the case this

and

and used

the sky is his skull, his flesh, the clouds death it seems his slayer

the hair and as in first was the Odin

make the sea his

Ymir's primary creation. union between a giantess by ice from the salted (The fed. Ymir was Gylfaginning Davidson
perhaps versions of the these epic

of the was a result into existence and a man licked the cow Au6umbla on whose milk is Snorri's primary source on the
more be a

4-9 1964

(relying

Voluspä
of Old

3ff);
this Irish

cf.
myth, and The

Ellis
but Roman first of

: 27-8).
are the still heavily can as Cattle O'Rahilly one the of of tale versions modified considered short Raid 1967 which Ireland. of :

There only of is

the

primary. section Cooley 270-2) (Donn to the The in

preserved the by bulls, tosses landscape of of Yama the is be

poem trs. two and the myth

the end at (the Tin and four echoes Livy's tells of kills quarters of

B (SCüailgn a

conflict the Indian (1.6.3-7.3) Remus Romulus basis other

of

Cüail9ne)

remains

creating

the

faint are equally founder twins of a on The (see cognate this Greek the

account and Skt. Yama).

Rome, word to

Romulus

(gemini kills Rome can

again and founded.

Remus

possibly and discussions

sacrificial versions in Olerud and and

Russian

seemingly secondary are 1935) 1951 and Schaper Near Eastern versions 1969 Hoang-sy-Quy

- as are of (discussed

the Chinese course 1966 Winston in

respectively).

The link ruler of the

between the

the

deity and

Underworld, clear

Yama

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
61

the Also,

religions these

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.
Yama is, his since thus him as explained aspect earlier, rather between is the also associated than through Yama first beings twins the mortal way his through aspect creates and follow is created die twin with his and being

of these ideas on

cultures

are

based

are the same. been evolving

death bull Yami to later role (for are since states dwell be

copulation [3]. mortality shows into since sleep the

Yama for In and

way death.

those this its

who "shamanic" versions

death and

small-scale mystical shamanic be

example the the (or in

visionary/ towards can is only

experience) understanding in these spirits Yama "master (1980) be restricted idea world) this is can of is

primary spirit these and

means world it

contacted

states). a

much the same thing How far "shamanic" this proto-Mahisa by aspect Hiltebeitel should

with connected figure as animals" and and to Harappan

Harappan

postulated this is up

uncertain,

perhaps There

Mesopotamian

contexts. further one in in this

Mesopotamian the civilized and from worked zones

(subsequently which must be

taken

everywhere

considered The earliest

connection, dates had the appears not been twelve

astrology. evidence years earlier for ago, [4].

indisputable thinking much

Mesopotamian 4400 c. out into later used zodiacal of under in 2160 the each the on

astrological though The doubtless celestial is

the which (indisputably the annual but

ecliptic from scale is also months), one sign reverse

zodiac, divided,

somewhat merely 12 into periods being following we find

c. 700 BC) (the year used each of the order
62

and is divided mark such

months) years influence other in

to

out

(cosmic of the

period (these zodiac to what

'normal' make time System up it

yearly

cycle).

Twelve

a cosmic year for the takes to return to

of individual a

of 25,920

these

2160 year periods being the this years, members of the Solar where they are all The

position

the contained within history of the universe cyclical its tail; context).
It system in just more the

cosmic

years cf. p. 41 for

same zodiacal constellation. is made up of a sequence of these (represented by a snake swallowing different image in an entirely this
that human the history : precession has of the solar

so happens recent following (4518-2358 AC) to from the and

sequence, Taurus BC), (198 BC BC-1962 according

periods BC), Aquarius Aries

in out, marked (c. 6678-4518 Gemini (2358-198 So, at was and BC), around a this later and so Pisces 4500 cosmic is in

(1962-).. there the

this Twins

scheme, to and

transition reflected ancient transitional on). the We can Egyptian in

Bull,

a similar

ritual

religious

transition the

civilizations periods see this

this at period, as at (2350 BC for Taurus-Aries transition Egyptian particularly civilization

case.

in clearly (the First system, that associated of at the with

Dynasty)

begins,

4000 BC with c. better bull Hapi, Usiri-Osiris, appears known replaces the after cult the power is no time the in as with that of era turn

along with a new calendrical Bull a fully-fledged cult, known as Apis. solar Hapi is

a deity the solar Hapi Usirhapi-Serapis). of the of comes era

with disc

connections, between his horns The Amun ram cult years Dynasty an with

and so also (when he is officially so at and just or and start rise (and the this of to it

after

two of

thousand the XII. to end and and the

accession the to pyramids an

comes

end; the

official BC) Near

Ptolemaic of

(c. 300 in the the

gradual East chose

monotheism that

Middle

word course

accident 'XGQS 'fish/Pisces' individual

early to

Christians summarize ram
6-6

Greek Of well

their did

doctrine). continue

bull

or

cults

the after determined 4th. century [5].
in at

official time - bulls AC during
or not

cults

ended

were still the reign
these life

the at astrologically being mummified in of Julian
did

the
actually

the Apostate
take

Whether place group impossible it is enough for the the to

transitions of

religious

a particular predetermined is to

prehistoric time is since that these ample of the

astrologically and

ascertain later for have of have to the

periods happened. the entire Indus

also have

irrelevant, thought is

transitions time cosmic Aryans influence that could the

must knowledge months (and/or was to

There

certainly Asia

evolutionary into Valley It Central

sequence and

passed

considerable). of Yama entirely

Mesopotamian where hard imagine to seems and latter Yama as of does Bull this not the fact the the and

association developed have idea, with

as

Twins

independently as and the (these of Bull other the III this the are

astrological conflict associations

especially death the above reflexes the some

knowledge-of-death being The up in

discussed

philosophico-religious both the that figure of Yama of

scheme). bound

Twins (and the

and

prominence incidentally the leading All are is only how

not deity up

figure) early

amongst Hissar of is to and

backs deity the difficult of cattle One of

Parpola's the

suggestion culture and all untangle Yama worship, Harappan, certain. is and it far is

suggests Aryans Yama that (1985

was : 147).

conclusions and it worship Egyptian, thing is

tentative,

perhaps

preceeding has that all

sections been shown the various these or

threads are both than up

whether Indo-European The

Mesopotamian,

Dravidian. historical has dozens

however

situation, complex to think could ask the

hitherto of

and pre-historical, been imagined lines along just the which Indian and
6, t

more easy research

further situation southern

proceed. : where

Regarding were the

we could limits of

northern

ranges

of

the

Water there

Buffalo

and real Aryans

the

Aurochs

in for their

Harappan cattle

Is times? domestication into India? transmitting Dravidian Zebu cattle astrological the Indus if both

any to the prior amongst What was the role of the Hissar ideas Harappan to the Aryans? Buffalo are

evidence

entry in culture Why is the of the Indian via

Water primarily

than that cult much later descended from Harappa? Why are Zebu? it Does originate arrive the from Mesopotamia

Yama/twins/bull route?

association Valley or did

by some other

65

ii.

Dharmaräja So the response has varied. Just as to Yama at different looking at the Indian being primordial with historical sources we

the a strongly later in the Epics is the emphasis shamanic role, while increasingly on his role as God of the Hells placed and dead (the role in which he is perhaps Judge of the best known). But how did
One of some kyi confusion the is Mon. has and

periods see Yama first

Yama come to
of

enter
of The its list

the
seems

Buddhist
to have (Tib.

fold?
caused chos (svarga-

names

Yama which 'King gayan). in in of 'not merit being why in

Dharmaräja, nom-un this it

Dharma' Amarakosa of 'dzin the lists

po; rgyal 53/54a) varga names (the lexicon comments popular reasonably why should Buddhist manifestations pantheons [6] of exclusion Yama itself? The by Myth of Yama, (Sde that role twenty-six

name occurs list sna name of

fourteen as in well his

subsequent Dpal

name dge Tenjur, this as

tshogs only and

sde Po 80a. 3ff. )). refers demerit, (1959 as Dge to but... : three

Wayman Yama's could 57) But by Yama lugs to the pa the name

a judge his primordial

include this tantrics?

position And

as guru' be regarded should the the

a guru

the

represented have been given all other Section

standard name including

Dharmaraja

possible indirectly of to this

names

clarifies Yama's text the deities

the entry

situation into the went After called of short to this for also

providing fold. Buddhist to the city his of oath

a description According Yama of is Yama's Vajrabhairava; that 'Yama' worship and is

Vajrabhairava there. Yama is the name.

subdued 'blessed

taking

subjugation/ he

subjection into this his it is by after and becomes [7].
L16

Dharmaraja; liberation', Dharmaraja Buddhism moment Buddhist by onwards

when he is

state In

addressed name

conversion only from object

a suitable This

tantric

conversion

enables protective the along [8]), which eight with the

Yama

to

take of

his

place (the Yamäntaka of the

amongst He is drag found

the as

great one brgyad) of Yama of

divinities wrathful (amongst

Buddhism.

protectors others) title

gshed (the`Ender

generalized him. converted

MailjuAri

emanation

The Outer, detailed

three

forms

Nebesky-Wojkowitz (bähya-sädhana; Form The Outer phyi sgrub) buffalo-headed, and stands naked, on a mahisa crushing with -a corpse. or, in His certain penis is representations, erect,

Inner and Secret descriptions in

of Dharmargja are Forms (see fig. la,

known and 1975

as

the

the also : 82ff). is blue, is which

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, chopper
red, penis left

and his (thod dbyug)

copulating hand right

räksasa-headed and a skull-cup
The Secret

and wears
Form

He holds a tiger skin. and tramples on a corpse.
(guhya-sädhana; gsang sgrub) on a buffalo. (a a be chopper in in His

a
is

buffalo-headed, is [9). These

illustration)

naked and tramples erect and he holds a jewel in his hand right and three of forms later may Tantric in itself. that the terms to

the his

skull-cup the but

seem

unnecessary they aspects quotes are : are and the

elaborations intended to

exegesis, of various Pandita Yamas Jaya three

be understood of as death saying

consequences Vimalaprabhä

dwelling The preta in the place, the lord of death which is in the (klesa) the defilements which are
67

body, in the mind [to]

ýýý ý;

T Výý

Er%Ar zýE -VWR*NK

ztuo SWRVNrA UkJR

a).
ZZ. zxgiý1141; ý ý ^ý ýýý

ýýý
h ýý ý 'ý 1

ýý / ý

LL IYF ý //ýrj/iý (ý x/" I

äQýý"ý"r5°'ýwýiýl

b).

Fig right Fig

la).

The

Three Inner

Forms

: Outer, lb).

of Dharmaräja. forms (pp). Secret and the revealer of

From

left

to

Lalitavajra, (p7o).

the

Yamäntaka

Tantras

b (O,

who actually Ocean in the city the Southern of Galava, resides across being to die. The in earlier times had been the first who the path which Yama was Inner Form is personal mortality, the first to follow or to put it another way the Inner Form is the to sentient the feature personally descendants his beings hence Yama's name are all 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 sufferings opposed consequent It to of birth, Inner the birth, is said that old age, sickness and Form which is itself and old each of age). Yamas has its : own up as follows death death (as and Yama who he which is personal mortality introduced (this being

Thus

the

Outer

Form is

the

Dharmaräja

sickness

these Yamäntaka, and equivalences can be set Outer Dharmaräja - Vajrabhairava Inner Dharmaräja - Krsnayamäri Secret To decide Dharmaräja whether the - Raktayamäri

is this situation simple really the the texts analyses of need with will connected (Krsnayamäri) deities Black Yamäri Yamäri Red and
(Raktayamäri; Vajrabhairava of the Outer see cycle the fact fig is 2a). on Certainly the the remains form is this the Lord the emphasis and of in to other into be in the subjugation actual that conversion Hells. the sixRitual separate of the above

Dharmaraja,

Nonetheless armed Procedure canonical Ritual scheme. and

six-headed, the a forms

six-legged (pt61) Tantra form, and

mentioned considered and the uneasily

Procedure

Tantra

fit

the

6q

iii.

Vajrabhairava

and his

Tantras

amongst

humans

that need (or can) be all in his tantras like, said has been said what he looks his yoga can be used for However, and so on [II]. what (and which are have in Tibetan translation the tantras we in this fragments translated essay) are said to be merely in a hundred tantra thousand of a complete verses which Of Vajrabhairava himself exists däkinis, the among beings the däkinis (mkha' pass the 'gro between complete ma) the [%2]. realms tantra The of of who can freely have guarded it

universe, Vajrabhairava speech from the purpose Buddhist) however

ever since the dharmakäya

originated

of deity

converting Yama. Those

appearing (binding have

as enlightened for as Vajrabhairava (nonby oath) the we us. to from to is do have are

fragments assured

the däkinis enough, It is possible for teachings It and

obtain the

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 history Tibetan of from (Skt. Yamäntaka Manjusri. regarded 500 than of the the historian revealer (fig. monastery was Vajrabhairava) was as a possibly very In early this T-aranätha (b. 1575) tantras, a whose a tantra records of the Yamäntaka lb. ). Lalitavajra, of Nälanda noticed in the a

such däkinis.

(siddhas) certain adepts initiations the required

the noted

acarya pan ita deity to with usually nearer description

Lalitavajra the (as This

tutelary reference connected

istadevatä)

Manjusrl,

Manjusri-müla-kalpa. Buddhist tantra : we tantra read, (ie. in a

1000AC). bodhisattva

Manjusri

'[Manjusri] by a ring

is

quite

glances

of flames, at Yam-dntaka,

entirely surrounded splendid, in the lotus posture, as he seated facing the Lord of Wrath, the while
,To

main entrance On his right Yamäntaka, the

of

the 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 attends. 1.3 of the edited text, command 1987 : 194; cf. also Macdonald 1962 :

Snellgrove trs. 105ff). Lalitavajra twenty

performed

the

practice

of

Manjusrl

for

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 region mountainous for have evidence prior to the advance travelogue : 1.120-1), of Islam, of the and it Western of : in the this (Beal 1884 many and we Chinese is also Tibet the

Hsuan-tsang pilgrim from that this area from the 7th. century first these diffusion yogins is

yogins entered during the onwards

in Tibet of Buddhism Padmasambhava). Täranätha went to Uddiyäna

period (notable continues

amongst

'[Lalitavajra]

and had

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

a contest there. yoginis to the the then

of the on the completion stage (sampanna-krama) 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

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. Jambudvipa' 242-3).
The Jaya indicate primary Lalitavajra, the Musk directly In 18 of related Chapter All Ritual Shrew Pandita that text of while Procedure Section transmitted cycles Tantra Tathagatas, but the the while 16 section Red in lineages (Thob the the as listed for glegs transmitted texts the the bam by texts various 4, f. 257v-258r) Tantra by the is the to

'you

He extensively (translation based

in these propagated 1980 : on Chattopadhyaya

vig,

Vajramahabhairava cycle the other Tantra,

Jnänadäkinl Myth Tantra Pandita, to Lalitavajra. of and Section, and

3 Section to

the were the Mind via the as

according from is

Jaya

Vajrabhairava also this the Body from

Lalitavajra of Black receiving the lineage Black from not

revealer Speech Vajradhära called is he

Yamäri,

Jfänadäkin3, Wheel receiving Dipadhiya, of 22 the of

Wrathful tantra he does

of the Yamäri the

Tantra

shown the

yogins at all This

Jnänasri in

figure Tantra. Tantra

and lineage the

Red Yamäri Yamäri

section

only (=9r1mad-raktayam7aripandita transmission gives of

leaves

tantrarnja) information text (lung

concerning as he did ma thob)).

which not receive

Jaya the

no the

Lalitavajra of several works

is

also

various aspects Vajrabhairava and Black commentary are listed works

preserved teachings of the Yamäri

the authorship credited with (bstan 'gyur) in the Tenjur on and cycles, practices including of the a useful (these works Indian other

Tantra on the Vajramahabhairava l. ii. in Bibliography along with in the Tenjur). preserved
T2

ýý Jýý

: 2xw-tl

ýý

ý+ýi-ýý'

a).

`j%3s

b).

cjv n9

eaq-

Fig

2a).

The

deities

Krsnayamäri Cf. p69. 'jigs deities gsum of the

(Black

Yamäri)

and

Raktayamäri Fig 2b).

(Red Yamäri). Gsang yoga bde

anuttara

tantra

three Dge lugs pa;

(the

primary cf. p7q.

T3

The

cycle the of

of

Vajrabhairava life of

has the

always various other

played Gsar schools

a ma the

in major part ("New") schools prefer Dragon appears to

religious Tibetan in the (Khro

Buddhism different Rnying One chu),

though forms. ma (Dug

evoke Yamäntaka brgyud Bka' and as the Black Quicksilver

Amongst

pas gdong

Yamäntaka nag po), bka' ma

Poison-faced

also called brgyud cultivate Master Amongst 'officially cultivated Yamäris, its by nams the of those

Yamäntaka Tshe schools sanctioned' bdag which by of school

Life,

the Kar while in a form known as the Black 1978 nag po (Beyer : 42-4). relied Bu ston on and canonical who and

works therefore the two for

the Sa

tantras skya

Vajrabhairava was particularly (with cycle bzang po,

noted notable l. iii).

of Vajrabhairava's mastery 'Phags Ngor pa, Chen kun seng ge and others, the Dge cf. lugs

dga'

works Go ram bsod It was the is most three cycles (the refer ie. and fig of 2b.! ).

Bibliography pa that the

however prominent. central Tibetan collectively

amongst Highest

cycle

Vajrabhairava Yoga Tantra

counts as one of (anuttara-yoga-tantra) by Dge lugs is in (Bde byed); of pa kha these derives pa pa

preferentially phrase to

cultivated gsang the bde three bsdus), (Rdo the the the full part an in his

yogins to

'jigs

gsum deities

used mchog) see three

question,

Guhyasamäja course It is

(Gsang

Samvara rje lugs Tsang daily 'jigs

Vajrabhairava said that

cultivation Dge

tantric from the who three also

cycles originator performed deities performed practice lugs pa

amongst of the as

school sädhanas of his

(1357-1419) of and these who

('evocations') practice,

extensive 55th

Vajrabhairava the retreat on (Thurman 1982 The Dge : 28). year Vajrabhairava to be the special Yama as (thun

also of was

considered the pressed protector : 76).

protector Dharmargja mong ma yin (cf. Lessing

Anuttara-yoga-täntras into of service the as Dge lamas the lugs and

while special pa

pa) 1942

themselves of this

Numerous

yogins

7,t

school, selection
popular was lugs in

including and these
the It

several ritual works
monks

of

the

Dalai

Lamas,

wrote and a l. iii.

commentarial of
The

on Vajrabhairava works in Bibliography is listed
cycle and that with the was few possibly of Mongolia of the even yogins

Vajrabhairava

more it Dge were deity

amongst Tibet. pa

than the

seems

members

pantheons in popular (Rta mgrin; in find the

animal with "Horse-necked") Perhaps of to local

connections only

particularly Hayagriva Vajrabhairava Tibet, we

Mongolia,

approaching more so than in

popularity. practices

Vajrabhairava whom these

the wider populace amongst by proselytizing monks or set Dge required, of initiations lugs pa establishment: to begin the

widespread dispensed were

princes much to

the full without dismay the the of

'In with Khorcin a horse

order

spread the be publicly by

of

the Tüsiyetü

Buddha's Khan : 'I

doctrine of will of the give the

benevolent [Mongols] to whoever

intention, let it learns

known the

heart

summary that

Doctrine, dhäraii heard learnt capacity. horses prayers (Heissig Neici

the and a cow to whoever can recite ' Thereupon by heart! from the moment this the And announcement, prayers since to the all Khan, who there the to as he had poor their had and according those people, from

Yamäntaka they have-nots

intellectual gave the ' monk

cows and from other 1980 Toin

announced, learnt already many of believers... Mongol the

: 36-7; (1557-1653)).

were a biography

Amongst find

the

Vajrabhairava

Mongols it is therefore (or Yamäntaka) invoked

for example, purposes, worldly various (cf. the Mongolian it shoot straight one's gun and making (gun-dhärani) buu-vin tarni texts and buu-vin entitled 1959 : 38-40). (gun incense Rinchen cf. offering); sang
7$

to no surprise for in spells for adjusting

Though are Vajrabhairava (for cases whether from Tibetan. Vajrabhairava probably Mongolian these there

most a want

Mongol

lamas

wrote

in

Classical

Tibetan

certain which of

texts of number are in Mongolian it is colophon) a Mongol of in

with connected in some though hard to decide on are in

are original list A short is provided more such

works or translations Mongol language works lc. There lying as language lamas.
the

Bibliography

many

of part (gsung 'bum)
deities community China with phonetic Manchu in the and the

collections the individual of learned
by Peking

and Mongolian
was the and The also

works libraries

uncatalogued well as forming collected
most Dge

works

Mongolian
one

Vajrabhairava evoked in

of

prominent lugs pa in

Manchu-supported associated deity had family between of on the Lamaist a close the words and the Manjusri of the

centres relationship that

Manchuria. Manchu

imperial

basis

the and

similarity (the Bodhisattva Empire) the and was special no

Manjusri wisest

wisdom

nation be as and the

accident. patron

considered Vajrapäni Tibetans

to came (just Manchus Mongols being themselves),

Avalokitesvara power these

protected and nations compassion saw in

respectively, which immediately form service. of the of

characteristics is it hence as into ho-kung entirely forms of the wrathful Imperial

understandable Manjusri The sixth 0t) should hall in

why Vajrabhairava have been pressed of the great was and in the the Yungdevoted other (the of with protection the City cf. deity and Peking

(Palace to

Harmony4¬. of

evocation as was

Vajrabhairava temple times

Yamffntaka

an entire Manchu

Peking city

Yamandaga-yin Peking (with himself, the 1956 Outer : 140). itself

slime). was and his

During

topographically mandala in Pei-hai City, as a

identified means of

Vajrabhairava a famous and City

statue the

representing the Imperial

Forbidden three

"concentric

mandalas,

Lessing

T16

Though

the

monastic and yogic 20th the century, including tantras maintained amongst There is no exile.

continuity life has the those members tradition of of

of been

Tibetan severely the of

and Mongolian disrupted in Anuttara-yogahave been

lineages

Vajrabhairava

in public of Vajrabhairava is with Kälacakra) there with no published secret works concerning or less in Western languages to date. canonical materials

in the Tibetan community the initiation of bestowing (as to large numbers of people has remained so the cycle more the

77

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 context the avabhrta of vedic 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 in the barren 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. Varuiia is the black associated animal with sacrificial has a bearing this 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 organisms, of such example, colony but from many individuals from many copies 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 organism, composed a single produce (sex in haploid turn, gametes produces, which cells, In the case of simple reproduce which organisms cells). little fission by repeated it to sense makes asexually "death" these the are all of individuals since of speak (hypothetical) the identical organism source of copies In this be traced back in a sense, to it. sense and can, "immortal" least, as as long are of bacteria colonies at it is impossible to say how and, conversely, one remains, In the how many millenia are. old such bacteria 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

organism.

In

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 dream to Gudea, king of Lagash (K kosy 1978 : 111). a
[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).
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) form has a retinue 582). The Inner Yamas, of four : 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. [7]

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).

[10]

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.

Part

2
OF THE VAJRABHAIRAVA TANTRAS

TRANSLATIONS

Introduction

to

the

Translated

Texts

and the

Commentaries

i.

The Canonical
The tantric four of Kanjur by Bu

Texts
texts in to the the Kanjur New which These 2.

preserved according

divided

into

categories Tibeto-Mongolian and ston Tenjur in the

are (Gsar is as four Cärya-

ma) Tradition based on the established categories tantra last

scholarship canonical 14th. (Action 3. Yoga century. Tantra); Yoga-tantra; Tantra). involve and It

collections

are 1. Kriya-tantra (Performance Tantra); (Highest of these the it is categories the

Anuttara-yoga-tantra the two of

4. and is only the of selfthese [1] to

which

generation two which into categories the The male

practitioner

as a deity, Anuttara-yoga-tantra belong. can [2]. The be further

Vajrabhairava-tantras Anuttara-yoga-tantras and female are are and 3. those subdivided ignorance. using the of (Red desire types of

classified Anuttarathe while 1. desire; Anuttarathe cycle (only of the deity using rarely other are the

yoga-tantras types male 2. hatred; yoga-tantra Guhyasamäja ignorance invoked). forms main of texts is The

main female Heruka-Cakrasamvara, into tantras The primary is while Vajra that the Arali and Black as the The using male of main

cycle (Secret that

Assembly), of deity

tantras

Vajrabhairava Yamäri and

Yam-Antaka regarded

Yamäri) path. primary the pa)

as using

hatred

text

of

the

Vajrabhairava Section

cycle, Tantra (rtog

usually pa

known gsum

Hundred

as brgyad

Three or the

S3

Root on the (or Tantra. belong (also

Tantra earth. Seven the

(rtsa The

rgyud) primary are Tantra), Section

of the

Vajrabhairava, which Ritual and the the in are

does

not

exist in (or Tantra Section also Section Myth [3].

tantras

preserved

Tibetan

translation Section Four Two to known All this as five

Vajramahabhairava-tantra the Procedure Three the Kanjur Shrew and

Tantra) texts

lesser cycle. the of

preserved are pa lo texts

These Te'u these

Musk

Section) are translated

the here

Section.

I.

The Vajramahabhairava
The Vajramahabhairava of that in this it and is ritual the cycle. the

Tantra
Tantra This primary of Indian is means, regarded amongst for Vajrabhairava works Tibetan in its clarity against the impossible obscurity as of the

as

major things,

text

other the as the works Tibetan primacy and the Ritual So clear to as is

source

meditational expressed Tenjur (and (apart

a). (bibliography. lc)

practice independent lb); b)

independent practice reason its for

(bibliography Mongolian) from its

and

c).

current One be

monasteries. length) might (particularly verse and in fact, primacy of (cf. the that of tantric

relative when set of Tantra). it or

straightforwardness difficult Tibetan Procedure is this for Tantra text, the

translation Three it Section makes

argue

ambiguity styles

characterizations sometimes below on p9O-D. The encompass Anuttara-yoga the suggested

Sangharaksita

writing, of 1985 : 254,

quoted Tantra of the

seven

sections basic

of the Vajramahabhairava (uncomplicated) teachings

tantra:

Ist. so

Section the of

: The

Mandala. of

This the as

section

explains

much

residence

appearance Vajrabhairava)

actual maidala the appearance of

not (the the

Slr

mandala cloth. map painted primary since and all. practice this of

painted The painted divine the ala initiation this

by

the (or

practitioner colour-powder) The the in

on ma

the ala

prescribed is of ala) ritual, is thus this the and study of for a

ma

residence. (generated as of text, the is tantric required the

revelation real ma to

purpose

initiation order

read,

practice

Preliminaries and types of

is described first mandala discussed include locations attainment.

2nd. Section (siddhi; sgrub 'accomplishments' substances
Section mantras spelt of 3rd. three Mantras)

:

Rituals. pa, in is

The

translated

accomplishment of 'achievements' as using

powers or certain
the Heart to the

ritual

this translation) described.
Mantras. This

: The of out

Vajrabhairava syllable by

section presents (Root, Deed and according describes the

syllable

system varga 4th. Section meditative of as

Sanskrit :

phonetics. Meditation. This of is Vajrabhairava The form

section and described to This a 4. This the

the known with

generation

appearance here,

Vajrabhairava Vajramahabhairava, decribed

himself.

different Ritual the in

versions

consort 5th. Section the painted 6th. the the

in

the

Procedure Image.

Tantra. describes section description which describes to attain

: Drawing image that of Burnt of

Vajrabhairava, Section

duplicates

provided :

Section

Offerings. burnt

section in order

ritual siddhis

procedure or magical

offering

attainments.

7th. Section details without offering are used). the

:

Meditative of supports in which

attainment

external chapters

This section concentration. through the siddhis meditation (unlike the ritual and burnt substances of various kinds

IS

II.

The Ritual
The Ritual

Procedure
Procedure

Tantra
Tantra

of Vajrabhairava
is

is

loosely

Väglsvara translations to the

structured ('Lord of

text a verse which between Vairocana as a dialogue and Speech'= Manjugho$a). Tibetan verse verse particles abound in difficulties due Sanskrit are as translation grammar, that (ie. Sanskrit Mongolian how Toin lugs this in always this has though representing

of Sanskrit dropping of endings, when the this

grammatical possible case. proved there grammar the For

and Sanskrit

mistranslations is not available Mongolian missing

useful is no is being of

the prose reason for providing guarantee supplied of gain the the using view to

whatsoever "correctly" (missing) the

point Nonetheless, is possible interpreted

missing from correctly "original"). translation the corji text and it was the

through by

into an insight Mongol translator Dge Ritual The

Manchu-sponsored 18th. of discusses lst. century these

Tibeto-Mongolian Peking. topics : on

pa community Procedure Tantra

: Meditation describes the section (the 'method') Vajrabhairava Section philosophically-oriented to deity relation

Method

and

Wisdom.

This of

meditative provides on

generation miscellaneous and emptiness

yoga 2nd. Section : Yoga. Various images and of magic diagrams, is followed This this section. various purposes. described. 3rd. Section of a painting 4th. Section an account and Various

and teachings ('wisdom').

its

by means performed in substances are described by a list for of mantras rituals of Vajrabhairava of are then

forms the Form. is

: Drawing Vajrabhairava : of Burnt

The method discussed. The section

preparing with burnt for

Offering.

starts

offerings,

the meditation types then describes
U

accompanying of burnt offering

Various various purposes. the benefits of practice, are also presented.

miscellaneous the need for

observations secrecy and so

on on

III.

The Myth This

Section

supplied descriptive tells of

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 and offered to the their in way which life-essences Yama in the and form his of

Vajrabhairava, entourage mantric

syllables

Vajrabhairava.

IV.

The Musk Shrew This

Section

short

text, is but that

traditionally found in other in

belonging the Urga has it cases because the

to

the been is

Vajrabhairava (cf. bibliography

cycle, 1a),

Kanjur there standard

relegated nothing Highest deity minimal tantras of the other reference

the to to indicate Yoga Tantra yoga).

Tenjur,

presumably includes the text

(deity

practice The rites with the rites use

identification of described in this described the in of

with a have text the other

connection and involve Musk Shrew, (with texts in Vmbh.

and other parts skin in the an animal which does not appear (doubtful) the exception single of a pl00andWb2n).

V.

The Three The Three text

Section Section of the

Tantra Tantra cycle, of Vajrabhairava detailing rites is which

the are

strangest

S7

fundamentally difficulties

impossible many

to

perform,

while

to

compound

obscure. are also sections text There one version of this seems to be just Sri-Vajrabhairava-tantrarWja-trikalpa, the title of given from the Dge lugs is a blockprint this pa stronghold and Mongolia in the in Khalkha printed of Urga (Yeke Küriye) company of an unusual corrected (given the version A mark this of in the Vajracritical known the blockprint

mahabhairava-tantra There apparatus). to

(one in the Monastery, Ulan Bator me Studies, in the School of Oriental and African and one is also in the Kanjur This London). text present where it grT-Krsnayamäri-tantraräja-trikalpa is title the given Yamiri Black the deity thereby with and associated and not not the Vajrabhairava. noticed Mongolian until The the identity final of these two texts was stages of research, and so has not been edited despite its A brief examination showed that "clone" Tantra of drawing are translation discusses the these of the topics

are two library

copies of of Gandan

translation

in the Kanjur. presence literal is it the expected Section The Three Tibetan.
. .

Section instructions,

1:

The often

ritual

obscure,

wheel, magical and an elaborate is provided. purposes ritual 2: Turning the pledge-substances Section Instructions provided for which are seemingly

given a list

Detailed wheel. for constructing of into to to be mantras for

impossible

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 disciple relationship. The than "translation" of the given Tibetan here text is into in fact English. little It more seems

a coding

ßß

unlikely without
has text the an

that much sense a lot of additional
The copy consulted two 'the written concerning This its of also any text The in page additional

will work.
Gandan

be

made

of

this
Ulan by

text
Bator,

Monastery, followed

entitled tantra'

condensed by the

colophon instruction monk

a short recite pa'i yet the has

on how to mchog information and this the it text be bstan

Dkon

sgron me, been found. in the following the The point secret. reader only received. reading text

whom no other has been translated of can of as for

reproduced and

Appendix. of

recitation instructions

safely

text anuttara inclusion warrants the motive

in employed Aksobhya family.

concerning The tantras has possible generated

when

to are meant himself as the deity, the initiation required

makes one useful keeping the tantras be read only when the and this has is been

dg

ii.
The

The Commentaries
preserved in the Tanjur (and only this that the it Ritual Tantra) on also Tantra in see the not the the listed on the text is

in

commentaries Bibliography lb)

Vajramahabhairava that needs the the

without exception comment Tantra is probably - and it least It is possible exegesis. of also many the sections Three in

precisely Procedure

obscurity (and Tantra the

Section

which restricted Vajramahabhairava

to commentators working Tantra. These commentaries are

word-by-word analyses of the Vajramahabhairava dire because the of perhaps warnings contained (those the text text clarifying will go to hell; end of Section 7 of they on ritual evocation presented the Vmbh., is of p12s than useful information details full might otherwise however Vajrabhairava on the

less and hence prove be. Much useful provided which term including amount 'yoga'. to A

on the s7idhanas

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 explaining is cf. p139f), it intention primary frequent meant ambiguity Buddhist out warning to be read stems in the those at the the hard commentarial items held to identifications in the deity's that texts. texts (eg. hands; their The are their or non-

as comments from the

the conclusion avoid is the 'buddhicizing' of the by lamas that tantric given only not texts with from but the any from

commentaries or because

accompaniment of intrinsic obscurity their essentially

semi-Buddhist it is often states :

This needs spelling character. bluntly that the tantras stated without commentaries.

are simply Sangharakahita

incomprehensible

'(the

tantras]

are
q0

more

or

less

unintelligible

without because and

is This commentary. detail in greater the latter may describe for to yogic exercises, example, which the traditional only it an allusion 'translates' of the as the text idiom Mädhyamika mainly of to matters well and equivalent cryptic into its of

not the known,

only text or the

rituals

contains because symbolic abstract philosophy, commentary complete reference Tantric

frequently in

language

conceptual whether important is the within of methods is all This framework which practice very

Mahäyäna standard Yogäcära. The or because it and possible (1985 helps to

metaphysical it is alone to function' well from

spiritual for the : 254).

a purely

Buddhist

of

a tantric and to understand cycle in Tibetan today monastic communities be used Sangharakshita's commentaries must and view, This nonetheless of India, possibly, texts does tantric yogins (and, in these ash, might

point as functioning in India the words the who as in at in

heeded.

the fact that not alter Tibet Mongolia and the perform) rites bodies their smeared amongst much of for the corpses 'equivalents

performed detailed cremation midnight the

still with

seated naked not have cared idiom

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 abstract conceptual From their in any since yogin evidence completely and of translated case it is to a very only the distinct latter second which place actually to initiation the enables For solid not the

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

'Just So he

as

I will

not

provide

detailed

such should not provide If detailed Others. explanations mantrin The ritual the the of will not attain in to serve any the

explanations for explanations are made the

attainments'. tend to to differing give and featuring all the to notes degree of such in cycle of cycles the of

commentaries would

case

elaborations variants translation elucidation.

the

root mainly

tantra,

overload

without The variations is easiest

providing full (and of

a corresponding understanding their the In the

commentarial

ritual) current being is concurrently Vajrabhairava the bshad Black histories

when

manifestation history of the the related case

analyzed. (as well tantras as there and Red Yamäris) analysis to name but the following

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 not admitted, present while at are monastic) texts on all beat ritual in elaborations the of rituals tantra) in the the texts, as (visualizations are not. of with in These the the the

careful needing pa and Taranätha, For these reasons

are several extensive (those of 'Jam dbyangs two).

elaborations (Buddhist related Tenjur

studied

context along preserved

practice specific

and elsewhere.

Al.

iii.

Future
at the the to cycles.

Studies
the Kanjur the The bibliography translation can study of the following of is to enough basic the than make one

A look realize preserved point and of related that in entry

tantras

be no more

cycle of immediately

a convenient Vajrabhairava suggest and Black la) and and and not to the

future for research : as areas deities Red Yamäri 1. The tantras the related of (Bibliography in the Kanjur Yamäri as preserved themselves the relationships of tantras. commentaries of the of Vajrabhairava ritual, themselves). forms and these texts to each other Vajrabhairava 2. The Tenjur (as tantras of exegesis 3. The texts

Yamäri just as

sources primary tantras the Kanjur

as found Rpyud 'bum). 4. Independent offering Tenjur 6. The monastic

the various with connected Rnying in the ma collections on works Q tor b l[ (chos of the the rituals of

of Yamäntaka (primarily the fire in the

initiation,

and and independent rituals

5. The histories

ma offering as preserved Tibetan collections. 'byun&) of the cycle. as performed today in

cycle

Tibetan

communities.

All)

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

Part
I.

2

THE VAJRAMAHABHAIRAVA TANTRA

(

4y)

great [i.

to prostrate Lord of Wrath. 1:

I

the

glorious

Vajramahabhairava,

the

Section I

The Man a1a] duly explain of the accomplishment

Now [1] of one

shall Vajrabhairava, terrifies fear Firstly, to

by means and gods. for with places [2], this

which

causes

the regard are :

mantrin to

should

perform and

all

requirements Such places. solitary junctions, the cities, places divine trees

the

suitable

pleasing

cemeteries,

places

mountain

mothers forests and marketplaces. be [4]. the mantrin should

peaks, [3], temples

with single deserted houses, of In gods, these

riverbanks, lingas, valley temples battlefields, and other of such this by of

The yogin the who has received Vajra-Wheel Tantra of Vajramahabhairava means driving of these rites consecration, paralyzing; away, separating, travelling underground, the

empowerment

accomplishes killing, summoning, the

ointment, Work, taking ghouls, body

pills,

the eyesword, the alchemical

treasure; ghosts, vampires, essence, [5]. and female spirits, serpents etc. male first his For the rites the mantrin of all anoints

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

the ashes of with dishevelled hair

as

bells,

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 rest East in the In the centre are shut. in the South a head, an the North two legs; with cloth in the the southern on the in a skull stake. [12]. wheel a the the he arm, draws in in the a corpse, the West entrails, corner a skull, in attached, corner mudra-symbols in the

banners

eastern hair still in are the

western impaled within terrace pointed vajra, terrace a wheel, terrace bow, a

a cemetery

and These

northern five the

a man

Next,

mudras he East

a pestle, spear, an iron goad-hook and so he draws an axe, an arrow, a he bell, vajra-noose draws a vajra, and so a sword,

[13] the wheel outside : on the draws knife, a curved a singleknife, a small a single-pointed On the on. a khatvänga, forth. On the a knife, southern a staff, western a

a shield,

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 If he wishes for human [16], the fat. a highest attainments a the dog, He offers camel, he offers [151 flesh of a jackal, a

a lamp containing an ass a human, buffalo, an elephant,

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 offering. In yogic map ala. Vajrabhairava he ritual dough deeds of eating, He sprinkles union offers feasting blood the the [19], in burnt all offering and corners of the buffalo-faced food offerings

with all

glorious naivedya

0$'

[20]. anoint himself, ha"

A close friend who him vairocana with and then at

has

his calmed own ego [21], he should or

should do it hair "ha of He in and and and

dishevelled he

naked midnight, and with he sounds his skull-drum and, uttering desirous in equalizes meditation, and, enters drugs visualizes of the him with he the and ma ala of Vajrabhairava. food. to Then, well-flavoured he wants what the with right mind

he attainment, delicious offers he centre, it thinks above the Sitting possessed equalized mantra. mantrin demonic arises mantrin glorious he will holder in front of in Then if

buffalo-faced

attain Vajramahabhairava. side the drawn in

of divine

pride,

one-pointed ten syllable

meditation, the great be not will

recites [22] Bhairava afraid. occur. If If

should interference he will

the should arise, he becomes afraid such is interference Therefore not, And, the then the the

not

not should Vajramahabhairava ask: replies "Please "what : bestow do

the attain be afraid, will you

attainments. and if he

be pleased. want? " To that

pleased, knowledgeI wish for

on me whatever the

attainment eye-ointment,

underground, going - the sword, into the essence". taking gold, it will If he says this, does in the end the mantrin certainly attain all the

turning If will

doubtless

be bestowed. he these, (1 6_).

attain not [23] lesser types

This

is

the

first

chapter the the

explaining

the

yoga-tantrn of Vajramahabhairava,

of cycle highest manifestation

ma ala the of

from

the

glorious Manjuiri.

1T

[ii.

Section

2:

Acomplishing

the

Ritual

Deeds]

Next the set of

I

shall ritual

properly activities killing, in

explain [24]. the the

the The

ritual wrathful away of the

method etc.

for

the perform by sequence abiding Vajramahabhairava. should Firstly [25]. the This yoga with is the

driving yoga

mantrin in due glorious

mantrin because he is the to with one is the this the in he himself

should clear away all evils the Lord of the Yoga [26]. In union the Lord with of the the deity Yoga. should For to the kill with

tantras, since

do this rite

regard union hair

in should, dishevelled section

mantrin Buffalo-headed

who desires One,

naked,

venom and datum feather

facing draw and south, the sixteenin wheel of Vajramahabhairava on a cemetery cloth [27], black blood, [28], [29] salt, mustard nimba juice from or with it using human bone. has placed of ten the it the [30] a pen in made between of from a raven fires rite, [31) [32] he

When he along the

two the

name

victim

the syllable the corners himself Anointing with warm butter [33] device in two skulls. . he hearths, three should above cremation wood. Then he tramples foot the and recites victim will Or, if he the ten doubtless he wants this

surrounds In iit1s.

with

syllables

and writes eight PHAT is to be written. he places the magical When he has placed it kindle it [34) a fire his with By this means a human places victim of the feature the ten by with left

syllable mantra. die instantly. the victim to be in wheel down below If he

disease skull-cups, it there will

puts digs

and For

same a half-cubit kindles a fire.

afflicted between two a hearth, this the

does

be stricken this to the section

the disease. with I have explained wheel (136v), but thirty-two

the its

preparation particular mantra

sixteen is that

syllable
18

syllable [351.
leftovers mentioned draws the he hides it If hides away. victim victim the

mantra
He sprinkles of a previously wheel it in beside he hides will will be

with

the
the

name of
cemetery meal to tree

the
cloth

victim
with with and given will will

is
the the

added
filthy items cloth If he

crow's according a a cemetery, single in it

together vairocana, the the the rite victim victim

and with

on the

earlier. die. If be linga,

driven the

separated.

a place with a single he hides If it in it

victim washes it draws the

If he places be petrified. be pacified. he If will be liberated. the victim will the of wheel practice Yama on [36] a will cemetery

the water, inside a house it out and He the

takes

Furthermore

be explained. cloth image of a the using the with with victim

He makes an eight-inch rite. previous from a cemetery, from earth a crossroads, single single water wheel places pierces two tree, linga, and at all an anthill, by a royal of dagger a

a place place mantra vairocana,

a a

riverbank, gate, and from that [37] with He puts image and made

vajra of the in five He it in

cremation the heart a its

charcoal.

with

that stabs from human bone. He places

joints

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, for a long time 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 (137r) One he recites Buffalo-headed ten the the of Ile keeps it facing syllable die in [the with mantra days. If three will the he victim's takes it will name, the victim [38] out and washes it

thorns. sharp from the earth

victim]

be liberated.

ý

Now the skin he writes

practice the ten

of

petrifying mantra

: in

on

a colt

[39] the

syllable

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 places recites the the wheel the ten in fire it and out He tramples it places on a cremation his left foot, with and, of is fire. if he Yama the

venom and dust from

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 practice. Now the of practice the from the of separating above the rite, Yams according to out of earth a horse top of the them puts in bull and horse other, beside : drawing he makes

magical do the

the a bull

wheel and

puts

seven places, into wheel their Also, is the he draws

puts one on hearts and the wheel feature

a nimba- tree. blood - this

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 the off it that he the facing imagines form the of victim south. victim, Yama holding is If beaten he draws the and a staff with the on in that wheel told of heart, his his staff along back hand. and he Ile is

with

to the rite name according victim's (137v) the wheel places at the victim's definitely be driven away in seven days.

above and he will

Now the explanation he anoints the wrathful and, after climbing

of the [43] one a nimba tree,
100

practice.

with he places

At noon [42] butter clarified it there and

scrapes shell that god smoke shoe of

off and

the

butter

from

the

image it. the with

holding there remains butter, he takes clarified [44] butter that and mixes produced the it burning while he wants to person arms away. and it,

with When he of soot

an oyster has taken the from it on if he will great the the he

banner the

and of

smears that

drive legs

away.

Moreover person

sprinkles instantly

on the be driven Now the

explanation of sheet blood crow's a

I cloth
ma a1a

or in

on

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 journey like lands the crow. all driving Moreover, concerning butter hot clarified he with to [46] that from a burning away takes : the anointing nest of a

himself halt-eater after

ancestral it will together

forest. be driven Also, the

tree nimba the and takes ashes in a fire nest made from wood from an That person on whose head he sprinkles practice a crow and and kindles of separating, he puts

away. in the of

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 wings instantly be separated. Then, taking names a cemetery it cloth with he writes the

victims'

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 while moistening (138r). Taking amongst themselves.

Then,

one who wishes

to
%O\

kill

makes an image

in

excrement midnight yoga of it. The will the

and with the

urine hair

and sprinkles dishevelled

powdered and facing it chops been written has [50]. someone section using If he been

bone

on it. South in up and on it

At the [49]

Buffalo-headed

One he

burns by

person instantly

whose name has die. This practice himself

spoken away wheel

of

great

Vajrabhairava

he who wants to drive in the sixteen ten syllable mantra banner person's name on a victory Then, mentioned nimba wheel turmeric there paralyzed. If the mantrin wants to tree, Then, of above that the and

draws with

the the

cremation-ash. be driven will person person who wants

substances it in a places the and it be his

the

away.

Yama on a stone slab or intended the with victim's [51]. does he If this,

draws paralyze in orpiment a cloth to name that bring and places will into person someone

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 three mantra, power draws on a of the within image, If, he makes times. facing seven west, days even offerings he recites Indra will with the red ten come for flowers syllable into his

a mere person. - not to mention if he wants Then, to summon in bezoar the wheel and blood skull [the (138v) wind. Then, if and will the fruit heats this the be in an name mantra] with instantly

someone, from his acacia of the

he that finger ring fire. he If person, the that speed

recites person of the

summoned to it in drive with food will

with

mantrin and,

wants

he takes worm-eaten recites

datum

sawdust, the mantra

mixing it offers and that

someone insane, human flesh and drink. or instantly He go

person

%c2

insane

and Now, the

then in

die addition

within the of

seven practice in Yama

days. will venom be explained. and the He other

writes substances human oil

mantra

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 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 that it of birch-bark has put this 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 a girl using : writing the the out with the names of Now the

{

the threshold. under Now the practice of petrifying of Yama on a cemetery mantra cloth he makes an image other substances, of the wheel corpse. ashes of a cremated heart he tramples its into it

venom and one span in size When he has placed

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 (139r) These deeds must

the foot,

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 pledges, and the takes do tantra their not hold and evil to the mantra, injure sentient himself upon revile beings, with the the a

103

compassionate his pledges hot hell [56].

and will

sympathetic deteriorate

he does If mind. go to and he will

otherwise the great

I have also one should
revile slander the the

in other tantras this explained to kill those who strive
masters, mahäyäna

-

and deride or are.
If acts such the

the

practice one

alternatively

and wisdom of mantra and tantra, should remove them from where they
yogin others,

uncompassionate towards

violently actions

will

rebound

on him.
of the harm he does to sentient beings for

On account whatever

reason

this

will

happen

to

the

yogin.

This

is

ritual Vajramahabhairava, gentle Malljuirl.

the second from deeds,

section, the the

on

accomplishing

all of

the the

the yoga-tantra of highest manifestation

glorious

%oL{

[iii.

Section

3:

Putting

the

Mantras

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, [58], third thirteenth eleventh the the of the second third of seventh, vowel, vowel, the of the the the fifth sixth with of of the of of third thirteenth of the sixth, fifth the the and third with the the second vowel, with with vowel the the the second second the fourth fifth and

the

syllable of fifth the with thirteenth fifth seed the seed fifth vowel, syllable first of syllable

the first of the [59]. He takes wind eleventh, the fifth wind sixth, with the of the of the the third the the third second

then the seed (139v) of the fourth the with with the then the adds He takes then the

affixed,

sixth vowel. fourth,

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. first the the seed of wind and syllable of second doubled. He takes the fifth the third of the fourth with [60], fire the seed syllable the fifth vowel, of 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 wise This second of the fifth twice. mantra tantra it *This [62] of the Buffalo-headed known as of Mahabhairava thousand times a hundred can is the king of mantras and
w5

with

the

first

of

the

third

these utter is the root the of wheel One who recites

the Maftjuhr2. perform all

One,

activities.

it

is

impossible
He takes adding lord of of and the the first the fifth beginning which is at the the the fourth of first of the the

for
the

it
fourth

not
of

to work.
the seventh of fire the fourth with beneath and then [63]. He takes the vowel and the with of end. the fire He

vowel, the

seed end of

syllable the

second first beneath takes then He and At

seventh third lord of the of the he the

with

sixteen the fourth

the syllable adding seed (140r. ) of the sixteen at the first the fourth adds it sixth with fourth which Vairocana. of the the first through all deeds times. the sixth and puts and the before Vairocana which the the is deeds. will be the drop of with the with the the third

vowel, vowel second repeat

seventh the wise He YA

and [64]. vowel, twice.

takes the the

takes group on top, the

the with and third.

seed the adds This

syllable

eighth with

vowel and adorns sixth the second of the fifth is the king of Buffalo-headed the mantra He the fourth the beginning, fifth with first of

with

and mantras, One it performs and first second of first the seed the the This One. times, all

the It

yoga is done if

of known it

the as is

deeds, hundred the the fifth the adds

recited

three

thousand of that and

takes with the of and

the first it.

fifth of He at the with with mantra recited the

of the adds the

vowel,

group

syllable sixth vowel of as

eighth the the of a three

YA group the of He drop on top. first the of the third. Buffalo-headed thousand can

with adds

adorned fifth heart is in

second is known If any each

hundred worlds

syllable deed suitable

be performed.

When the performed,

ritual

offerings

the putting should be made. of

mantras

together

is

1a6

This which

is

the

glorious

section Vajramahabhairava, the putting

third

from the

yoga-tantra highest form of of the

the

of the Manjugrt,

explains

together

mantras.

l07

[iv.

Section
Next

4:
the

Visualization]
accomplishment [65] of the of in Vajrabhairava deity all nature [66]. by the will prior so by

be

explained.

One should of makes all the

visualize selflessness

understanding first reciting one the

dharmas, (140v)

dharmas of intrinsic

selfless purity

mantra

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 A. From that from the syllable ma ala lights sun arisen bodhisattvas, the tathägatas, wisdomand invite emanate one godesses directions. wrathful and One thinks As a result one which thousand ones who reside that they come and Manjusri thinks blazes of leagues and them from the in it in the ten the sun enter tathägatas etc. man ala fully it one

arisen Above

One thinks of from the syllable that

the

wind ma ala smoke-coloured YAM in the middle of space. from the moon ma ala arisen

mandala. become one and [72]. The light for
thinks From

sun illuminates Above

the

a

hundred
of

around.

that

a black HUH the before. black

light. HUH endowed five of rays with lights as emanate reabsorbed and are One visualizes arises rays buddhas, seated sesame these of in light. that from that threatening One thinks syllable [73] form that from ones the solar brings in the these

explained a that and sphere disc. sentient state gather of great

endowed

with

vajra the five

vajra wisdom of By

minute goddesses space means beings

bodhisattvas, on husks solar and and and further vajra. so

wrathful fill discs enter on the one them that

like of to

buddhas

maturation One enter the

places thinks

enlightenment. and

together

One thinks glorious faced, Buffalo-headed Buffalo-(141r)

that

vajra Vajramahabhairava. [74],

the

itself

becomes He like is the

the nine fire

headed

blazing

\08

of

he is age of destruction; the three able to devour worlds, [75]; "ha ha" tongue uttering the forehead are

the

great

Vajrabhairava his his

flicking grimacing, the wrinkles on

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 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 towards Indra, those legs [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 equalized meditate
the in a the axe arrow a staff twelfth in the a first the pestle fifth [93], [95], [97], a wheel fourteenth [102], of his

[80],

[81],

meditatively continually
In knife the [91], sixth eighth the in the [88], third in an an tenth

in
right

that
hands

very
there

yoga
is spear a

should
a curved [89], in knife in in [96], [98], a in vajra the drum the the in

on this.
second [90], a in a single-pointed in fourth the vajra a lance an iron the

single-pointed the in in the the [99], a in seventh ninth in vajra the

small [92], [94],

hook

eleventh

a khatvänga

[1001, fifteenth [103].

thirteenth [101], hammer a

sword

sixteenth

skull;

In skull shield noose intestines [104],

the

first in in in the

of

his

left

hands [105], [107], [109], a

( 41v) in in in

there the the fifth

is

a a a

[106], [108],

second the fourth sixth the in

a head a leg a bow eighth
lock

third

the

[110],

bell

the [111],

seventh in the

cloth a cemetery ninth an arm [114], in the in the eleventh impaled on a stake 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 in the sixteenth a cemetery With two of his arms in the wind [119]. 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 pendant billowing and with sixth jackal the fourth with the an ass, the first with the a dog, [121]. With vulture, with the sixth eighth
black, heads

[112],

in

the

tenth

[113],

[118]

seventh of his

a camel, a ram and with the left legs he

fifth

with eighth

the a a

tramples

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
first buffalo the head of the and glorious very Mahabhairava wrathful. the Of is and the first these three the wrathful. Of is three faces second The the blue, faces on is jetthree the of the in on form

The

right-hand third wrathful. first

side, yellow

red and the second lord the very are left-hand coloured should between be side, and the the

white, very

smokefaces

third of

black

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, thought small, yellow, youth One eyes slightly and should [126]. with wrathful, the hair meditate on with adorned head in on his all the visualizes faces the five as like

of ornaments [125]. locks having this three

One perpetually

single-pointedly.

heroes

(JA-2of the r) When the yogin who is in the place Buffalohas meditated on himself as the glorious

lkto

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. should then
The mantrin who is in this yoga

headed

Vajrabhairava,

he

meditating, he always eats the five ambrosias. from There is no achievement apart Then, consuming human fat, the yogin who wanders in the the root mantra recites this The yogin who recites deeds. all achieves

always In the

performs cemetery,

all

the

rites

of

Bhairava.

this

one.

night three hundred

thousand

times.

This tantra

is of

the the

fourth glorious

section,

visualization, Vajramahabhairava,

on

from the highest

the of

Manjubri's

manifestations.

tl %

[v.

Section

5:

Drawing

the

Form]

Next, taught by the

the glorious

rite

of

drawing

the will

form, be

which explained.

was

Vajrabhairava,

without anger, undistracted, desire loving, and without pure, [127] or on a shroud or on a hero-cloth 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, the offerings of the heroes are accomplishments should be made.
The equalization The so has painter that or laymen rite for should the do this do : the he who has entered in a meditative place. painting he he with and head on the his these his is a the heads; painting it (142v) is the should [130]. arms, [legs] Causer secret

A painter who is good, faithful, honest, wise,

practitioner not see thirty-four

paint On nine the

painting

sixteen black, naked, terrifying penis buffalo side are is He head, blue,

legs, with form

right he since be with and

extended, of Terror,

erect. is to and red painted three yellow. and head. slightly he has with wrathful On the black. Above In that his first heads left as right heads one paint a

white, paint In his

smoke-coloured a very Manjusr3 right red head, hands

side between one knife,

should a yellow

should

angry. a single-

pointed vajra, khatvänga,

spear, an axe,

a pestle, a lance,

a curved knife, a small an arrow, a

a single-pointed hook, a staff, aýsword a head,

a and a

a skull-drum. shield,

a wheel, In his

hammer, a vajra a vajra, hands he has a skull, left

leg, a

a cemetery-cloth, skull-cup pointed is to hands. be with ornament drawn

bow, intestines, an arm a bell, a a noose, impaled a a hearth, a stake, on a man hair, and a threatening blown fresh gesture, about elephant by the skin a threeHe two

a cloth a

wind. in

holding

I%2.

With buffalo, jackal; a parrot, an and

his ox, with a

right an his ass, left an

legs

[he

treads

on]

a

human,

a

a ram and a a dog, a camel, legs an owl, a vulture, a crow, eagle, be drawn the see great causers a myna and like a this. are to be crane.

hawk,

Vajramahabhairava Around drawn. There

should [131] him one should [132], the the

standing

cemeteries of fear the One

field-guardians people people people by impaled hanging burning. on

vampire-demons, points of lances. tops of also fig trees draw

- ogres, forms of draw also

from One

should [133], and run

should

people

through

spears.

crows,

draw One should also dogs and jackals uttering
One should also draw

birds, various. "ha ha".
(143r) the

vultures,
in the with holding skulls it from a who times in

single-pointedly cemeteries dishevelled, hair adorned skull-drums, on the tops This deserted flesh made and from is place of skulls their the and heads

practitioners looking at the five

Lord,

with

mudras, with

khatvängas, and laughing. and

adorned

secret should that skulls

painting, offer should [134].

on putting made using three he does it in

a

one

incense recite The

human rosary enters a day put it

above human

one

mantrin

meditative protects anywhere else. should for made the the from painted the

equalization painted Also he drinking eat human

and image. does

strives Further not display eating,

else. Tasting, always highest blood

not before

anyone he

and flesh

the If offer a

feast he

achievements, and vairocana

at midnight. he should three times

wishes incense before

day

image.

The from

fifth the

section, yoga-tantra manifestation

on the of of

ritual the

of

highest

glorious Manjusri.

the painting Vajrabhairava,

image, the

ýý3

[vi.

Section
Next,

6:

Burnt
the will

Offering]
of in the the ritual order burnt

offering given.

[135]

explanation be given

of

previously

Firstly undertakes midnight. union are as with If vairocana, . fingernails equipoise faces eight name, south times the all All the he

each the the deity

mantrin ritual rites as to kill

to a desolate goes place and deeds burnt of offering at by one in to be performed are explained he dog previously. The rites bone, and he and

follows. wants ass with using and, in victim hearth [138] yoga if Then owl things along Or husks, the if should dung, mix Entering Buffalo-headed things] [136] die with (143v) the burnt mentioned deed. [139], he up human hair meditative One, a hundred the three

dung, melted

thorns,

butter. the [those fire

yoga of he burns

a cremation will he certainly

within

victim's days. Or makes offering above. puts he a

alternatively triangular in a fierce this Through

single-pointedly [137] and performs fire using achieves wants peacock flesh a with if cemetery the he even he burns one and buffalo in to the the items ritual

he he

together hair, burns rice

crow,

separate feathers and

with snake-skin, horse flesh. If using the

these

fire

ten-syllable will fire

mantra be with separated. cremation his

victims' kindles the like

alternatively and house

names they a fierce items Vajradhara

wood own

previously will

in mentioned be separated.

to drive someone away, he takes [140] drugs flesh dung along with and camel and crow's 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

he wants

\H %

that question, person other outcome is possible.
Then, ma North [142]. victim's days. ala with and if he wants orpiment,

in

person
to

will

be driven
he

away - no
square faces rite the seven

petrify, ochre which burnt will be

turmeric, yoga the

makes a and bezoar, with

the visualizes he If performs name, the victim

accords offering petrified

the with in

Then, a city, together he dog

if

he wants kindles a flesh, frog

to

cause fire in flesh,

the

abandonment

of

[143]

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 meditative bring will anyone
up

'nimba; wood and mixes fowl flesh, camel dung Yama [144], union with of a name full (144r) he let

activities

should

be

equipoise, the rites see.
if

or otherwise down on himself.
to petrify

performed the mantrin Nor should

in

else
Then,

he wants

a woman he

should

his and mustard with own blood. burnt fire in the cremation offerings a thousand performs "petrify this ten syllable woman" and the saying mantra; be petrified is possible. will outcome she - no other [145]; butter, he wants he takes if Then, to pacify thorns, venom [146], in to milk he eight country and wood sits burnt will durva [148]. facing grass Then, East, [147], and kindles what performs three this. fire bälada pacify and that

mix he If

honey

the he a

wants thousand [149],

visualizing and if he at the through

offerings be pacified

times

Then, rice, [150] the barley wood.

activity when he makes times using

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 if a the thousand ten burnt offerings mantra, in there the will three be syllable

its

increase. Then, if he wants to summon, he makes an image in

black in a

mustard. fire of accomplish seven

If

he burns wood he what whoever

acacia days if

will Within

times a hundred and eight the mantra using of Yama, he [151]. has not accomplished it he wants will doubtless be that of a of

summoned. Then, person vulture rice-chaff performs a fire wealth] myrobalan If at night front of lands.
If flesh then will of as be If at he an long [the he

will

he wants to drive become insane he if If will to person

someone insane, burns the nest these in a fire

and human flesh. that Then if, of wanting a hundred and

he burns

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 the great
performs ox as and that

happiness. attain into he turn wealth poverty, burnt in eight offerings at night [152] (that datura fruit, using

lord,

he will

become
burnt the

the

ruler

of
with

all
the

a thousand blood with person slave. a hundred lives

offerings name there of is burnt with victim's come the no

victim, doubt he

mantrin's] performs

and

eight

offerings his self

dog flesh using with night vajra water (144v) being it the came into and using as his that along person with wealth will power.

name, his into

vizualizing he concentration,

If,

with offerings within seven days of Yamäntaka, his power. come into will If he performs a thousand with the flesh and semen of

a king with single pointed burnt performs and eight a hundred horse flesh the mantra using and vairocana at night that burnt an king and his retinue at the night ten

offerings using

elephant

+%6

syllable seven days

mantra they

and will

visualizing come into

all his

human power.

worlds,

within

If offerings syllable
thousand anything victim's to mention

he fearlessly with mantra,
Then burnt else if,

performs meat women will
to with the like

fish, all
offerings and using one wanting

a hundred drugs and come into
drive crow's away, flesh

and eight the using his power.
he not mantra will

burnt ten
a with the not

performs mixed with flee -

ten

name, ' even a mere if Then, he

syllable Vajradhara

person. performs and rice burnt husks offerings using the at ten midnight syllable the away

with

a crow's

nest

the with along mantra datura in fire wood, within seven Then, under blood acacia [153] his with fire and days. if control vajra having using the the

kindling victim's name after [the be driven victim] will desirous up and, bringing and burns of the be

mantrin mixes

of

someone menstrual it the in an

water

sesame, rice facing West, the red

visualized ten syllable to

form with not

yoga

name, that him for as Then and eight

person will long as he if, burnt and wanting

come lives. to

mantra him and he

person's from parted a hundred five the that person

summon, in the acacia

performs wood with

-ambrosias instantly will has (JOE)

offerings butter using come.

person's be done

name, by

These undertaken

activities the

are

to

otherwise,

preliminary be he will

propitiations. derided by worldly

a mantrin he If people.

who does

Just so

as I will he should

not not

provide provide

detailed detailed

explanations explanations mantrin for

others. If detailed will not

explanations attain the

are

made the

attainments.

ý%-7

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 mantrin wants do them by should the perform himself to the activities

I have

through

this

the

mantrin

does

all

activities.

This

is

offering, highest

the sixth great section, from the yoga-tantra manifestation of Mänjusri.

on of

rites of Vajrabhairava,

the

burnt the

1\a

[vii.

Section Now

7: the

Meditation] rites practice of of [154] will be all

meditation meditation

explained. purposes

By the

and mantra

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
He syllable thinks blazes front hair of forms ones that entrails. those Kill die who in them! his that RAM a fire brightly himself and maanndla all the round. victim Then He their the arisen Above who from should knives flesh he of is from it the he

in visualizes dishevelled with body that drink victim say revile many these blood. and : "Strike! the guru! rip

naked, his own think and the

terrified. are strike they At harm " emanated. with devour that

wrathful wrathful

He thinks out Strike Kill! will

moment Three by

should and this mention

the Just days,

Jewels

thinking not to

even a Vajradhara being. a lesser Next, maintaining Buffalo-faced thinks maidala, him. He and drink types jackals blood. victim] of the and should blood. birds and Through will and dogs, the divine One

seven

practice pride all by activities weeping should that he devour

of

the

meditation of will the of the be centre yoga fulfilled. of

(145v) of the

: He

means in think

victim he then think fiercely Also

these

terrible, his of

many ogres forms in various ogres, [the flesh victim's] and that and flesh there owls, and are drinking various and also his [the this away firm

a fire before

thinks crows his of die.

vultures, eating

practice doubtless even mentally a

the

this One

meditation undertakes

meditation can be seized in the

leagues man who is a hundred [155]. be The mantrin should

meditation.

Then,

if

he wants

to

separate,

he

thinks

of

one

%\q

in victim the heart buffalo buffalo

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 of

heart

in and and

Then he thinks to dust. that the not reduced hate each other, by this two victims thought and merely fight it cannot be those two will certainly each other otherwise. are
Then, if from he wants the to drive YAM, away, he thinks of a arisen syllable

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 back victim's] dishevelled, hair and the like releases the can it. holding and He a staff then thinks name drive in his right that hand camel the by in he makes this (146r). his with face South mantra of this days

reciting Just

Yama with yogin this. Or thinks of

victim's even

thinking seven

away

a Vajradhara

otherwise the naked

in

the victim

practice

of

this loose back

meditation, on the he back thinks

he of of

a crow or a vulture. Yama holding a hammer victim's by the leaving. victim] pointed hair. He thinks he be Buffalo-headed If will yoga. thinks driven

hair with On [the victim's] in of One, this away his him as in in hand [Yama] facing

the and grasping as being commanded South by and that then as [the

single-pointed days seven

yoga,

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, if quickly land! '. thinks summon such-and-such woman from such-and-such a a When he has exhorted him with he these words, [Yama] form departs in that the of a YAM. A

120

mantrin summons thoughts these

who women are things.

resides of firm, the

in three

the

practice realms these and

of

this

meditation them. he If can his do

enjoys

through

practices

Now the He thinks

way of

raising

one bitten

[1571

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. filling practice of this meditation even venom completely is the three One can even eat annihilated. realms doses of venom. thousand
Now the will thinks his think RAM. yellow the centre from these the great the two of Above earth forehead he which things wind, be of told. a wind legs. a practice He thinks ma ala those red heart blessed think the trickles. he thinks the He fire should of the of arisen in the fire he with of meditation the victim from the secret ma should a ala LAM.

by a snake. in his heart.

a

[1581 of melting before him. He syllable place blessed of Above he YAM on should with a square that at its a

Above triangular at

that ma he thinks

the ala

think

should of

a moon he the

syllable After that burns think

In mandala. downwards PAM facing has is ma by the contemplated kindled ala the of heat

ambrosia well, and that one. of the

fire the that one

by the of of

powerful ma al melts.

great

powerful

mandala

ambrosia

Merely that Like it will

by this the

practice [159]

woman melts. tree sacred fig doubtless melt.

121

Then, minister of the be into

if his

he

wants the One the

to

bring mantrin of is, hook

a

king is

or in as he

a the

royal yoga He as his

power,

who

Buffalo-headed above red He and in where colour think [160] body

thinks

himself and and binds and should think

red.

should Marijusrl hands. heart him the to

victim holding a

arises in noose the then think of the (147r) enter one with even power in means victim's

should throat the is mantra in

that and

Manju4rf summons

him,

causes that ten the these the a for full of He the

enter

victim

driven in

He of Manju6ri. insane. He should his heart. colour He makes

syllable practitioner syllables victim. universal the rest

Further, should these into who by

in is red who his wisdom-form. the

Through monarch his of

this of practice doubtless will come life. The mantrin should do

meditation his is

meditative

equipoise

this

meditation. unwavering he must Also, must not show of He the the must

not

give either.

this

tantra

to not

anyone. provide

mantra glorious not

meditation for anyone. details form must aloud of it the spoilt, firm in

He must buffalo-headed of it. not the

Vajrabhairava

speak

He must the mantra. about before He must keep anyone. not of he yoginis the the speak this will of tantra be and mantrin pledges, sacred the the heroic tathägatas, who is and rebirth is a the practices, to by

He must give not display the painted painting secret. He

even devoured the

recitation, a few people. the glorious the to of it Since give free

and reading he speaks If Vajrabhairava, pledges become He who is

äkinis. must not is of guru, who

anyone. is truly the

who acts

conceptualization, who meek to and the who who from of who good shows

who performs devoted to doctrine is not of

penance, who holds

conceals of

tantras,

wrathful, to recitation to like leading

possessed meditation, one good
2Z

compassion, who shrinks He

adheres actions qualities

who

is

possessed

these

disciple.

reverence great Vajramahabhairava, compassion, who

to is

the whose

sacred

and mandala filled is mind

the with

glorious great who has

conceptualization, without for the the guru, reverence who contemplates great to such a disciple the guru bestow the teachings should Vajramahabhairava. If the mantrin tantra of the glorious it on anyone doubt fall will go else, into he hell. and In the this disciple world and beyond will (147v)

bestows

without a be afflicted they will they world damaged.
This of is the

with to hell.

fear, great Even the

pledges

this be will

meditation,

seventh section,, from the the

on

achieving of

the the of

activities glorious Manjusrl.

yoga-tantra manifestation

Vajramahabhairava,

highest

The

end of

of by

this the

ritual glorious

means attained appeared Thousand

procedure, buffalo-faced part been of of the gleaned the

on

achieving

siddhi

by

Vajramahabhairava, ritual from cycle procedure the of One the which Hundred glorious

reading having

after Chapter

Tantra

Vajramahabhairava. [this of from

The

end

of land of from

tantral Urgyan ma a by of

revealed the glorious holy the the great

the

great

and the the

glorious master glorious arising Translated the

Lalitavajra, gurus king called of

the

Vajramahabhairava, the in Ma1jusri-tantra.

tantras

the hand by the

presence who Tibetan is

of

the

Indian

pandit of and the monk

Baro

with

maimed

possessed translator

highest Rdo rje

attainments grags.

Translated

into

Mongolian

by Toin

corji.

tti3

NOTES

i. Section
[1]

I

(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 just The word translated as "now". , for implies in the tantra of the 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. the comments the däkinis on p. 1Ab. For a more among (1959 discussion (I) see Snellgrove's : 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 a no-man's 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; the small ball, travelling the eye-ointment, underground, The taking to gold, the essence and the treasure. turning 'great b). contains five the eight usual of second group (mahäsiddhi; Chen; cf. TD 82) to which sgrub attainments' 'treasure'. Not on our 'taking the essence' and are added
%2y

(rkang 'swiftness foot' list of mgyogs), are (mi in 'invisibility' and 'walking 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 omission of pill' and 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 as, list discussed). hardly The is third which is vak8is yakeas, nägas) pisäcas, also vetalas, the implication of 'attainments', as a sequence presented (all beings being types that these of are which of being) be brought demon or related can also under spirit, (rasäyana; 'Taking bcud the Essence' the yogin's control. involving len) is a type the extraction of alchemy of the (meditation, things of plants various or essences minerals).

'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

[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 'khor For Skyo lo tsa ba 'Od zer byung nas see the Blue . (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).

byed gtso rk an la ph a No. 58 : Bu lugs rdo r je ' jigs dk i ba'i k is bskor 'khor Bu sum cu so gnyis mtshan 32 mudras Vajrabhairava Tradition mandala with . dkyil
'Jigs No. 59 : Dge lugs rdo rje (Dge Tradition 'khor Vajrabhairava byed rkyang gtso man aa. gi

[7] 'It 148v4).

is

foursquare

because liberation (mtshan

it

is

unequalled'

(Soinasri

[8] The four doors n id , signlessness

to

(stong 'emptiness pa are wish essness ma med pa),

ý2S

(smon pa med a) Sona ri med Ra )I

and effortlessness 148v4).

(mngon

par

'du

bred

'four [91 The four the tympana states' meditative are (Sona6ri 148v5). (dhyäna; The four bsam gtan) meditative form be 1. the four of the states meditative can states (gzugs br 2. the four bzhiJ; bsam gtan khams kyi realm lower in tantras the explained states as meditative bzhi); (rgyud bsam gtan or 3. pa'i sde log ma nas bshad (bsam gtan the four 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. the meditative Group 2 contains state characteristics. (bzlas brjod lag four the of recitation yan aspects of 2. meditative bsamgtaýýn); in fire bzhi'i state of abiding bsam (me k vi tan ; 3. meditative of abiding state as 4. bsam gtan) kyi in and meditative gnas sound sgra in liberation at the conclusion of sound resulting state ba'i (sgra bsam gtan). further For thar pa ster mthar 1 3, details and as as other well on categories see TD 455-6. 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). [12] is emptiness, the jewel is compassion'

here Mtshan translated rgya, phyag ma'i as 'mudradictionaries. The does the seem to be in not symbols' the dismembered not to deal 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

in Vajrabhairava's 4" (p. a" .

(blood-drinking [14] The vetalas three red eyes, with one-faced, black bared teeth, with naked, knife and a blood-filled curved 148r1-2).

demons) are 'two armed, hair, standing, golden holding in a colour, (Sonagrl skull-cup' are those on which

[15] The following mammals and birds (see Plate 1). Vajrabhairava stands

%26

[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 meditative '"In equipoise" meditative means (Sonasr! 148r3). These Vajrabhairava' two union with to Sonasri. text according are synonyms in this 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 be used for dyeing, pigment which can painting or marking (MMW 366). Semen is another the forehead 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, is P (followed by the though emendation is by no means impossible. versions) [23] Las 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

t18

NOTES

ii.
[24]

Section
Las

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' [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 Vajrabhairava, the translation 'the is Yoga' and hence 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 996). 'venomous; 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 the Nim or 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 but has been throughout the Deccan, of dry forests 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 cured by leaves burnt. Snakebite are can when nimba the body touching of of with a tuft an affected person in Puri leaves. The sacred images are of Jagganath nimba

%V\

is a festival made of nimba wood and there in Bengal which is observed the nimba tree For details Chaitra each year (mid-April). 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 power to confer of : 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 media the reported widely report : ' in Time Magazine Exist? the 17th. October Do They of based 1983; the this the on researches was of Wade Davis who has 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 as master are connected 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 it this throughout on battle 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 syllables RAI' (Sonasri 149v3).

('khrul 'khor), [33] A 'magical translated ap ntra 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 of Vajrabhairava 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 spel way the . is hard to understand. of the sentence 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]
[39]

The image.

(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 but 'those bestowal', who do not attain strange, somewhat involving does not obscure meaning a less of anugraha, lead to a much clearer result.
[41) 'They' 'separating' Nyi is phrase [42] = are in the victims, who usually a couple; cf. p. cases . involving

'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. prop. in the texts elsewhere 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_ is 'Mongoose' 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 '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

[49] Literally die'. instantly name you recite the alternative

with will 'whoever's die', but

[50] kyis A's The temptation to to succumb emendation been (<kyi) Reading kyi 'I has not resisted. produces have Vajramahabhairava this practice of explained but it himself', to stress this seem unnecessary would detailed in the the text practices are since all kris But, Vajrabhairava's. translating reading and in is that the text an implication results accordingly himself delivered being but by some not by Vajrabhairava (nirmänakäya; form sprul sku), most emanation other is invoked likely Ma'iju4rl the who at of each end by the This tiny editor of A in a emendation chapter. in a complete sentence results uncontroversial seemingly of the speaker of the entire of the identity reappraisal text. 'There' assume that [511 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 Das (1902 : 218) says that there are two basic 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). like also medicine sheep, goats and so on. Indian animals described form (bezoar-stone) 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 : The value of see DeBakey and Ochsner 1938/9. 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
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. [56]

I3Lt

NOTES

iii.

Section

3 to the according representing columns

[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
ya ra la va --

7th
sa 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] [60] YM. 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.the bindu (mchog gi dbang phyug) (°). is

[62] Vajrasiddha (not the following provides eqivalences for the 15 syllables clear) root all which make up this 'The YA becomes hate, KSE speaks syllable of mantra. MA tells MI is the slayer of calumny, stupidity, of the desire, DA becomes [... ], 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 'beneath add the sbvin has been omitted since (ie. to KRR).

tb6

NOTES

iv.

Section

4 chosen for sgrub the yoga of the is performed.
is SVABHAVA translateable intrinsically AUDDHA as pure

[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]

A.

[reading [68] Vajrasiddha 'the Manjugri is blue 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 [71] 'The syllable DHIß is yellow'(Vajrasiddha the location as deli 159v4). snying khar

A clarifies Version [ManjuAri's] heart'.

(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.

[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 sedkigdeküi the 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 initially to distinguish the yogic vajra served (power directed from the regal inwards') directed vajra 1960 : ie. See Saunders the double trident). outwards, from a 184-91 for an account of the vajra and its history Shingon point To my knowledge this of view. predominantly

VS?

is the Buddhist

only occurrence of tantrism reported yet

the in

'threatening the West.

vajra'

in

[74] three

'The buffalo-face is because (Vajrasiddha 161r6). worlds'
heroic hi hi and

he

is

master

of

the

[75] kinds There of are four ha is the frightening laugh, laugh he he is the majestic (TD 249). laugh

(virahasya). laugh Hi is the pleasing laugh, ho ho is the subduing

[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 (<sekhara 'crown diadem') *sekhari of head, crest, + J, by diadem', interpretation 'make into this a confirmed ' '. There is one simpler Mongolian titimlegsen illustration I have seen a (mongolian) of a possibility. tiny on the crown of which there skull are several silver described This the object certainly sounds like skulls. but I have neither here, seen nor heard of such a ritual in any other context. object [79] born 'He is ornamented with skull from the sphere of dharmas' legs a) . understands 160r6). without are of the the ornaments (Vajrasiddha complete sixteen because he is 160r5-6). ascertainment emptinesses'

[80] 'His sixteen dag (rnam par (Vajrasiddha 160r [811 'He obscuration is all

because he naked (Vajrasiddha dharmas'

1'b'8

[82] bliss'

'His is penis (Vajrasiddha left

because erect 160r6-7).

he

becomes

the

great

[83] 'His individually 160r7). [84] wrath'

legs are penetrated

because extended by emptiness' on account of of

all

dharmas are (Vajrasiddha

large 'His belly is (Vajrasiddha 160r7). hair standing (Vajrasiddha

his

anger freedom

and from

[85] 'His suffering'

up is a sign 160r8).

his

[86] 'His terrifying utterance to those who are unsuitable' [87] The thirty of the thirty-four 160v1). four arms are of aspects

phem is for causing (Vajrasiddha 160r8).

terror

the complete ascertainment (Vajrasiddha bodhi' 160r8-

(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

javelin the pierces (Vajrasiddha 160v3). of the 160v3).

distinction

is pestle (smrti)'
small 160v3). (equivalent

the destroyer (Vajrasiddha

degeneration
desire' with kris).

of

knife is harmer the The chu gri is a small to the Malayo-Indonesian is vajra body, of

of knife

a

[92] 'The single-pointed (n es do a failings a" (Vajrasiddha 160v4). [93] (bag

destroyer the speech and

of mind'

'The axe is latencies the destroyer of the hardened (Vajrasiddha 160v4). väsanä of the mind' chags; lance 160v4). is what pierces wicked views'

[94] 'The (Vajrasiddha

[95] 'The (Vajrasiddha [96] 'The

arrow pierces 160v4-5). hook is for

the

pain

of

obscuration' 160v5). defilements of

summoning' the destroyer 160v5).

(Vajrasiddha of the

[97] 'The staff is (Vajrasiddha action'

%3q

[98] 'The khatvänga (ban enlightenment (Vajrasiddha 160v5). which are represented some interpretations (Lessing and old man freshly severed head, [991 'The wheel is (Vajrasiddha dharma'

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 the deed 160v5). of turning the wheel of

is

[100] 'The vajra is the becoming of one flavour' [1011 'The (Vajrasiddha [102] sword hammer 160v6). is

self-nature (Vajrasiddha the

of the five 160v6). of

wisdoms avarice' of with the the the

destroyer

(attainment) 'The sword bestows the siddhi (Vajrasiddha 160v6). Exp. so forth' and the buddhas 160v6-7). cup he

[103] 'The drum is what exhorts all (Vajrasiddha delightful sound' most [104] 'With the blood-filled (Vajrasiddha 160v7). pledges' [105] great skull

protects

head means he liberates 'The brahmin's. (Vajrasiddha 160v7). compassion' shield 160v7). indicates rank to over victory of the the the

by means of over body of Mara' the

[106] 'The (Vajrasiddha

(1071 'The leg bestows the (Vajrasiddha 160v7-8). buddha' [108] 'The (Vajrasiddha [109] 'The (Vajrasiddha
'The emptiness' a motif as Guhyasamäja. [110]

noose is 160v8). bow is 160v8).
intestines (Vajrasiddha particularly

what

binds

perfect three
the are the

wisdom' fears'
heart of regarded of cycle

victorious
are

distinguish what 160v8). Intestines with connected

[111] is 'The bell of wisdom' perfection [112] The activities' [113] 'The obscurations is arm (Vajrasiddha

for indicating (Vajrasiddha for

the nature 160v8-161r1). all

of

the

accomplishing . 161r1).

virtuous

cemetery-cloth concerning

the

for the is eliminating dharmas' of selflessness

l40

(Vajrasiddha 'Shroud' 161r1). is the but it for cloth, can also a cemetery (cf. dpa' bo'i human skin ras, p1 4j). a

usual most be identified

meaning with

[1141 'Impaled on a stake (vastu) to things all (Vajrasiddha 161r2). [115] clear 'The light' hearth shows (Vajrasiddha

on account of be impaled that all 161r2).

his on

considering emptiness' in the

dharmas

blaze

[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). is skin 161r4). that shows of all the dharmas elephant as of

[120] 'The elephant (Vajrasiddha stupidity'

[121] his left legs "'With humans and so on" because of achievements great eight (Vajrasiddha 161r4).

[he tramples] the eight, (dag pas) of his the purity (mahäsiddhi; cf. p17j n5)

the [122] '"With his legs tramples] the right eight, (daas) of the purity etc. " on account vulture 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 1 (pti37) though in the parrot, section only one bird, list in this and not in the earlier one. appears [1231 'The 161r6). two horns are for the two truths' (Vajrasiddha

t4l

[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 TSD 2635)' 161r7-8). mukti, [126] 'The (Vajrasiddha three eyes 161r8). are what show the three times'

I1LA

NOTES

v.

Section

5 (dpa' bo'i (Lalitavajra is 'the ras) 121r6). 1: a hero

[127] slain

A hero-cloth in battle'

skin

of

[128] A flower is a 'girl's 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).

(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 the commentarial be confirmed bud med that can gloss (ibid), kyi gos so 'it is a woman's garment' parallelling in n128 above. the 'girl's garment' mentioned
taken pa Pos are ri mo mkhan dang sgrub as the bri bar bya, final ba las the the of subjects mthong interpretation. any obvious suspended and lacking 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 'outside him [=the 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] [130]

(Tibetan (3-) Qro dha) is the [133] Nyagrodha or va a 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

1988 flood so on (Majupuria 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 : of human skulls' made 628), the interpretation rosary', and not as 'conch-shell dung The construction translator. chosen by the Mongolian (=human flesh). 'great flesh' sha Chen chen parallels

1t. t t%.

NOTES

vi.

Section

6
the rites of burnt offering are amongst most discussed in the tantras. Beyer topics quotes (quoted by Kongtrul but otherwise untraced) :

[135] The fundamental this verse

'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.

(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 '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 [136]

by the burnt offering are the deities they grant the magical and satisfied Every guarantee of the mantra by the burnt is fulfilled offering'

offering

is

very

firm;

satisfied, attainments. (1979 : 264-5).

[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 and matta are very general words meaning any kind of 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 be under the verb with mad 'rejoice, connected are words (said bliss' drug, heavenly influence the of enjoy of a in is Chang term specific a much 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 used. in English to mada/matta and cannot connotations '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 of rightstudies (ed) 1973. One Needham the of pledges of see Mother Tantras is the to so-called of practitioners (Mullin left hand or leg the tasks with certain perform 1988 : 304). (1411

[142] Ries 'conformity
[143] when when also [144]

su to'.

'brans

ba_ is

interpreted

as

anuvartana

Bskrad referring referring a possible

(ucchatana), translated to means persons, (MMW 173), to cities meaning.

'driving as away' 'causing to abandon' 'ruination' is though

This the similar rites are effective and via (and because Vajrabhairava) Yama not of visualization Yama to realize Vajrabhairava the command this can then between The primordial the two (described 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 just European and is sweet, never a simple contexts Kerenyi that thinks the soma in vedas. with associated for from honey drink' kind of 'narcotic was prepared some (1976 Mead in Nordic in Minoan cults : 56). mythology use honey first the with when two dwarfs prepared mixed was from blood Kvasir the called was born a being of who and Vanir. of the Aesir 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 has a distinct in religious place and 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 is out of place here (but cf p l4(o ). mantra [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. white Vajrabhairava separating); pacifying); (for 4. increasing) Vajrabhairava yellow and (for Vajrabhairava summoning).

:

1. and 3. red

%-ye

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 yang sems kyis bzungs brgya to bsani skyes 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 away'. who is a hundred 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 Zin u ätta) pa snake'. a but 'bitten' or 'affected' meaning. [158] blang ba'i byed tu rab pa, (zin) by raising one finished is not recorded as meaning this seems to be the presumed

'Melting' to the the refers process whereby crown (psychic by the opening is activated centre) 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. ) and madhüka asvattha 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

1959 (I): 55n), but no 'binds than other and

150

Part
II.

2
THE RITUAL PROCEDURE TANTRA OF VAJRABHAIRAVA

(147v glorious

The

Ritual

Procedure

[1]

Tantra-king

of

the

Vajrabhairava.

Salutations
[i. Section

to
1:

the
The

Lord

of

Speech

[2].
Wisdom]

Meditation

on Method

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 Now, what beings, sentient is
First Speech; by is means Vairocana, of the and vajra along they with turn him the [5] the Lord [4]. of wheel

"He of the

adorns [6] bhütas

the

lord with

of two

the human with he will

rahas

and

the

king [He [7], in he

provides] otherwise the sphere 110,000

a reliquary he will not of the all obtain times,

along attain

seed syllables. burnt the relics [8]. the cleansed pacify, away, royal Residing recites be to drive

knowledge

if vajrin defilements the

syllables and increase, summon, power. in in house, a a

doubtless will (148r) control, separate, He petrify,

suppress, cause the

ability kill,

downfall

and

obtain

he wants meditation wherever by a spring, in a thicket, cemetery, on a riverbank, [9], by a single in an abandoned tree, place wild linga. " in a desolate place with a single undertakes

Then the entered [10], like"

and emanations "the mirrormeditative concentration called into the sake of causing and for penetration

the

bhagavän

penetrated

all

%51

bodies all faces, and the very

and

wisdoms all of into

he

made worldly own

his

body beings

observing

syllables mind,

his

lineage, acts body.

five white with he, by uttering his body, turned and wisdoms of

speech, one single

qualities, the

religious emanation

nature "Ah,

bhagavän, Filling the of from body and is

great the five light the is

vajra, sphere of

you the all by the

bring

about

the light

dual and sages mantra

aim

[11]. with

endowed on are the

colours, evoked abode of

sky with the bodies

of

the

tips

the

born the wrath

seed syllable buddha. When they six-faced, head, a buffalo the of rest is

enter you, frowning in and are above red

there and yellow

very the head blue

completed. lustrous, of and Maffjugrr like

He with the

smiling; colour with and is

and

smoke, and and

hair with pointing freshly severed vajra laughing lustrous, ones with garlands. he and

He is upwards. heads, entrails Dressed in "HUM and PHAT";

adorned and he

snakes,

skulls bones

elephant

tiger six of he left

skins, armed wrathful holds in he holds and

chants again

and a noose. disc, Standing and solar on a buffalo in legs, the Yama, the right ones extended with six (148v) the he destroys lords dance of the of attitude a vampire-demon, top of a lotus, an world. In renounced consecrations, and again Listen the flesh, quickly. words you recalls to of will me, the this way whoever and, his he will of and vaira has faith, is wise, has the again in great deception, gladdens this having master great If obtained he if firmness. you chew ritual delight the

sequence in sequence

sky-bodies. hammer a staff,

emanates again his In right and pestle; iron in

clouds hands his hook

assembly hero

attain deities. constantly the

thereby

accomplish

activities

Emanate

many

bodies

and

absorb

well

these

bodies

V52.

into will worlds.

that all your own. By knowing bring the end of your about
The hollow channel to to fire are If face [131 drip is

is

illusion

existence
delight

itself [12] in

you the
the two two and

mind red the and

of enlightenment lotuses face [15]. and The moon wisdom. within. Adhering

continuously are held increase as by

and causes [14]. The means knowledge, of you of

features sun perfect

and wind to be known you the abandon

possessed two

method not the

these

will in artifice of by

penetrate

to

meditative liberation of sealing student this. By dharmatä, deteriorating, by bliss, means of who

concentration by means the vajra

the union of of being-in-three, of method will account

lotuses the

doctrine On this

and wisdom become known he should dharmas emptiness, signless, wisdom apart all signs be one is truly of and

the the in

strives. the the free [16]

strive

inseparability great from the wisdom

of

the of

and

the not and great from of

conceptualization, vajra body of

of

non-conceptual which which

conceptualization, conceptualization, views, illusion as

wisdom burns away knows the

signs

wanders on. What is beings worldly possessed of highest fearing Truly the the method. for joy should he who wishes strive". not by certain them one

knowing

there to are, many as knowing these things very

extreme by characterized liberated; understood is by

understanding great suffering,

This

is

the

first

wisdom and method Procedure the Ritual

section from the of the

the explaining king of tantras, glorious

meditation the Tantra

of of

Vajrabhairava.

5'ý %

[ii.

Section

2:

Yoga]

"Now I

shall

explain

the of

activities mantra deity's -

(149r that body is

which what

from the accomplishment arise is to be known here. For that one unites with for

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 too slowly One reads it not too quickly and - this the is the manner
For deities, yellow afflictions. meditative make leaf, and stupa should writes it. or throat other cloth perfumes with write the Having a one ten

in
thinks

which
that

the
the

wise

recite.
of the wrathful from cuts the off emanate which

achieving

activities lights various wheel to

spoked That equipoise, beings or tree [18]

pointed wishes

man who

pacify should enter the light and then of mantra will beneficence. On palmof possessed [17], bark, bezoar and with saffron one should and and it he produce a five storied He The a wheel. lineage inside [19] place

parasol his name

practitioner the it in vase.

mantra

YE DHARMX etc. should he wishes. diseases to name conquer adorned blood. them eight thousand One; into a he

clockwise that

consecrated or wherever and wishes of its

around the body and

Through are

demons

curses, the HÜh1. orpiment half-moons intended recited of if into the he

illnesses Whoever

cleansed. a country with the should seed [20], images image write

syllables He [21] and victim, the

syllable ochre, of of two the has yoga and, come

kneads and in

together buffalo between supine, ten

istaka-root He make place fingers times chops it the tall. while into

When he in the

mantra it

Buffalo-faced throws

pieces will

river,

instantly

[it]

his

power.
%SLt

He makes [22] pair recites left and foot in and of

images and and,

of

a crow

and the

an

owl

from

orpiment victims, the he secret should

writes facing

names of the direction Yama's Having trampled shank with in the it

manumali intended [23], he

mantra. stab they will the

man's be

his under a dagger the rite

an instant Now I shall his killing. in

explain While six-faced, and form in

separated. here the steps the yoga of

(149v) faced form

of One, or his

Buffalo-

six-armed four-armed is suitable

one-faced two-armed victim the

and six-legged form his - even various one makes different an

one-faced image types of One of of

and the blood, and

by mixing together dust from his footprint, urine into of Further, or on a horse, the image on bark

various and an it

types ass. with or the Saturn with and wheel and a an

venom stabs oil

a buffalo and leaves one the body the anoints or

thorns as the well.

sesame a on drawing naked,

palm-leaf

cemetery-cloth of with

undertakes time of flesh this

at midnight at wheel dishevelled, hair with devouring One white the using of In with [24] should

anointed

manifestly wrathful, ash, delicious drugs. drinking with safflower buffalo, owl's the the with twelve sections juice and goat the in and On the with

great draw

a feather.

with a dog, belly

mustard, blood of a raven

sesame a horse, quill YA one one In or

name ten the

and

lineage. along the Eight

a syllable directions four the name. these

writes writes

syllables order :

accordance should

syllables

be written

OM YAMARAJA KÄLARÜPA AMUKA MÄRAYA HUM PHAT [25].

Encircling with the

the victim's

the ten rim one writes the name. With all the items marked along with syllables [26] directions in the four three-pointed vajras with drawing the form one draws the wheel with a hub. After Yama holding a knife and a staff, one makes these two of
%S5

syllable form.

YA Around

[with its

these]

one

draws

it

join with lead.

bellies the three

and puts salts,

them black

in

a marked

skull-cup

filled and the

mustard,

in the wheel Then one places [28]. One recites the king triangle of secret mantras [29] buckwheat, jabhibräpa rice and etc. over mustard, trapping the (150r) the warmth meditation diseases

venom, sulphur the centre of

while performs drinks further

and smoke. One undistractedly in which the intended victim [30] diseased blood and and

one sees him devoured. it The deity turn the wheel [31] if one hides will beneath tree for petrifying, the foot of a solitary a at bed for pacification and making someone dumb, at a river for on separation, confluence hearth driving the under away, threshold. the under summoning, a mountain for killing By those human fat on
of

peak

for

and for in joyous and boil eyes
birth makes practice HANA

[32]. to control come abodes one will fill One should with up a skull it it If this. and pours one skims will quickly
For reassuming sandalwood the ritual OM VAJRA

one's
noble one the [33]. KILI

one
and much of HANA

obtain
obtaining one's ointment and also KRODHA

supernormal
from a youth and
V

perception.
king

and complexion binds him with him VAJRA in fire KILI

torments YAMARAJA

MARAYA PHAT [34]. On uttering and this secret mantra one stabs dagger object with holding a to it of] bone the with skull obtains through mantras -

sesame [35]. By sharp reliance what

the performs visualization One anoints on a stake. of a man impaled [piece it butter off and scrapes with a means of the is smoke indeed made king of it by a lamp to of There the there

one

eyes. upon is

much here?

obtain secret

unhindered to tell

need

Then mantra to wavering with

it and

is

to

be known

like

other

absorption, greatly things accomplishes
%5(6

this : one endowed diligent and not he sets whatever

out before it in

to

do. using the blood

One

should the

draw

well menstrual

the it the

wheel flow.

explained

a prostitute's of in image of of of that one, the front

heart

one

puts

On placing above a halfsprinkled and will under

moon with

of

above

[one]

blood.

By means women become like

controlling, certainly the bed.

for syllables lineage royal [36]. One should the blood

summoning or put men it

One draws elephant, a jackal, the the

the a

wheel dog,

with a of for these the

of and

a human, a pig;

an then

rhinoceros image

into it puts blood, writes one and it puts then, beneath it all a

throat mantra with time

and,

vomiting syllables the there or using left

using crow's (150v). blood If inside a doubt will blood of with the left the' die and skull puts that of bat

marked the

reciting blood, wheel in the

secret is no

mantra,

cemetery-hearth, vomit this it to In the

-[the-victim] fever. One brains then and that leaves around will be and sprinkles toad

will draws places

otherwise toad's armpit

image,

both

the the big

left direction toe

and

right of

elephant image foot. it other one At and way there and two

blood. down with reciting at

presses it

of

one's

time,

repeatedly, one in

and

If a crossroads. hides it in a hole the

tramples one draws it the

With petrifying. the wheel one draws crows legs and in of the image, of a if camel one in is [38] One blood. well One

a solitary blood of old it in

tree,

and puts front of should with no leave doubt it

camels between the draws on

me one place the [the hidden it

a figure [37], top of will the be

and air driven peak.

endowed is

absorption victim] on

element away.

there should

a mountain

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. the wheels drawn with that blood into the hearts of puts
l5i

both.

it One makes an image of an ichneumon and places hitting the secret them. One recites mantra while above both it the bones of a horse with and a buffalo with them hands. If one rubs their together and hides points they will separate. roots of a tree, drawn it in white Having one sandalwood well in it, things gold and so forth should wrap precious it on an image of the moon in front of him; as and place long as one performs circumnambulation one is a daily head it If one binds to be protected. on one's certain in the one will leg one's cow's milk and etc. diseases". be victorious walk and offers in battle; if one binds it to one will prostrates, in If one washes it on water. [40] butter 'kusa grass and cow be protected against all one will [39]

Then the the

bhagavan

entered

the

absorption

known and

subtleties', truly over all victorious linked the ritual to all activities mantras from the body, speech and mind vajras :
"(151r) MÄRAYA PHAT [41] [42] is is for is for for is for killing;

as these

proceeded

BIDVESAYA, MOHAYA [44]

UCCHATÄYA [43] is VÄSAM KURU [45]

separating; driving away;

stupid; making bringing for for is for

under

control;

is STAMBHAYA [46] ÄKARSAYA JAH [47] OM HRIH [48] SVÄHÄ is

oppressing; for summoning; offering; VIKRITÄNANA SV WA [49] HUM SARVA SATRUN NASAYA is the mantra of the

OM HRIIJ

STRIH

STAMBHAYA heart;

PHAT

PHAT

OM HRIH KALARUPA HUM KHAM [50]
OM HRIH OM HRIH HA I BHO

is

near

the
the

heart;
supreme [51] heart; SMATPUJA is for

KRUM BRUM SRUM JRUM HÜM GA is MAHA KRODHA DEVI

GACCHA GACCHA SVÄHA

PRATIGRIHNA

PRASADAM

MAM KURU

ls8

summoning

the

deity;
HAI is for for the the water water for for the the is face; feet; the mantra for

OM HÜM STRIH

0M HIIM PHAT PHAT is

OM SARVA DUSTA SATVA DAMAKA GA GA [52]

the

perfume;
JAH JAH HUM PHAT [53] is the mantra for flowers; HAH HE PHAT is for incense; IMAM the [541

OM KUMARA RUPINI offering OM HRIH

OM KALARUPA BALIM

SARVA DUýTA SATVA DAMAKAM MAHABHUTAPATI SVÄH is the mantra HASA for

GRIHNA GRIHNAPÄYA

dough-offering; 015 DHIPTA DIPTAYA OM JAYA LOCANA VIKRITANANA is for the MAHATTATTA lamp, GACCHA GACCHA
i

NADINAM

SVÄHA [55] JAYA KRITAM [56]

SUJAYA

VISVARUPADHÄRI

SVASTHANI

TENA TATHKGATASCA VISARJAYA is the mantra for asking

MAMA KARYAM the deity to

KURU SVKHK leave".

Then known dharmas' secret as

Vajradhara following spoke : of

entered and the

the turning

meditative away fully

'the and

absorption from the all accomplishing

service

of

mantra

"One visualizes
from two staff drawn a HUti armed, and in in in the union sphere with

Vajrabhairava
of the space, wisdom

fully
red, female. one

transformed
faced He holds his disk. left leg and a

him with One visualises a skull. on a buffalo, a lotus and a solar HÜM PHAT -

0M YAMÄNTAKRITA

of secret whatever mantras, for will one wishes come'about. accomplishment Vajrabhairava from a blue YA The wrathful arisen disk in the sphere of space is on a lotus and solar in the posture holds in of the heroes and seated seat, one his short four hands, spear, (151. v) succession ,a an axe and a blood-filled in curved, skull-cup. knife, a Above

if

recites

this

king

l5°ý

the

black

buffalo

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. Now, in the yoga of drawing the drop [57], up one directs one's thoughts the towards activities like the will this object quickly : in the his to be be yoga body on a accomplished

by this. accomplished it is Further of the Buffalo-faced comes in visualizing three buffalo, blood,

to be known

One one should know that In particular for killing, colours. various it face holding with as black a buffalo hook one repeats at intervals hooks iron
time of when Whoever

pointed

and standing intently the emanates from one's
the wolf a goat's casts it

on the [mantra innumerable body".

body of]

of a drawing

and ones holding
<... "at the the

wrathful

devours heart, at will

the

mixes

claws bone.

a cat, one

moon, one bird's blood go insane. "

and human [58]>

The the

second Ritual

section, Procedure

from on yoga, Tantra of the

the noble

king

of tantras, Vajrabhairava.

l60

[iii.

Section

3:

Drawing

the

Form]

Now this the hero's water, Pulling in the the five accomplishment garment hero's it taut,

will

be

explained paint cover

: a

the

yogin

performing cloth or vajra [59]. a

should a weapon blood, drugs, he for or

cemetery with and

vairocana, gorocana

venom the

places the in

ambrosias due tantra, the with ochre buffalo, rest of lustrous heads,

write should syllables body, in water speech and mind [60]. Receiving the consecration that best after the time he hair, of painters Saturn draws who wise [61] the becoming of

OM ÄH HÜM with and exerts in when the he

protecting himself

pledges secrecy at secret bits and

of meaning has entered Vajrabhairava human wrathful smiling, the with colour six blood,

place of that yellow, hair heads snakes tiger disc skins and

victorious charcoal,

cemetery The

orpiment.

above are red, with

the

smoke,

head is main a face the Mafljugri of (152r) blue, and like His body erect. great is and adorned bone with skulls, Yama legs his him the a an from the

wrathful entrails, and solar air of

severed Wearing atop he

vajra-garlands. on six

elephant a buffalo, an

and lotus in

trampling his with his dance in.

assumes legs right six

with

extended hands holding in aloft; and is

greatness left and his in second in his Many the a

drawn first

with He draws one third draws

right the he hands ones the

single-pointed, held pestle axe, his a hook body

the and

hammer,

left wrathful ash

a noose.

emanate colour of him

which He is draw directions him. sky.

smeared by like well he should with these

with

heavens. He in should all

surrounded him

various this draw the heads

offering and behind

godesses. and

great carry maimed

cemeteries intestines legs jackals, and

surrounding into maimed the

Ones

maimed fierce

He draws

: ones

with

arms,

vampire-demons,

wolves

and

16k

and

an

assembly birds and knife he

of

flesh-eating prey.

däkas He

various clouds flaying black

of and beasts draws the devotee and and a skull human blood; he at recites the human deities

äkinis, and and draws terrifying a in

there chews holding secret

He holds as well. human flesh; clad a rosary like of

drinks

horse

bone and buffalo looking be drawn offers of one will [63], this drugs,

the tathägata. flesh in

mantra.

He should this he By means if one body times the -

Drawing and

blood, of

gorocana.

assembly

meditative

equipoise,

continuously quickly one hides will

makes attain it come

offerings

Vajradhara well from and that.

three at the [62]. As for keeps it secret

sacred

blessings

The

third

section, the Ritual

on drawing Procedure

the

form, Tantra

from of

the the

king

of

tantras, Vajrabhairava.

noble

ý62

[iv.

Section

4:

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 orpiment, ochre, human blood and butcher's buffalo two cubit square [65]. he constructs half a cubit 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
Facing yoga fire He of in the all There faces, hands he South he himself should, see fire the the for hands two his he arms six Fire by seed inside at god the of means syllables the fire With beings hearth. of an his and of the of Buffalo-faced, the it he four cardinal like should arms, the think reviling protection clearly directions great of

ashes, soil blood. On a

from

a cemetery,

visualizes

end

aeon. three right holds the

with

provides

wicked. living

his left With a rosary. [67]. highest bowl With who is like him. With lineages. with

to offer strives he embraces the legs he treads from on his issues

consort the mouth knowing the three flesh, blood elephant, under with signs

and The it

the of six he is adorned

lights. various for be fulfilled one wishes purpose will like burnt this, one performs offerings things. times and If one the blood, times and performs image the of burnt an

if, with offering human vomit of an

following thousand drugs and his the die. horse,

using buffalo

enemy, will flesh bring

victim with the will the

Three ass If and

thousand and dog,

one

people offering and dog,

control. flesh

one

water

performs [68] of

burnt owl

a

crow,

163

the person one wants will [back] [69]. looking Whoever times bezoar with and mustard, istaka-root barley, [70]

definitely kindles wheat, it rice,

flee six

without thousand turmeric,

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] yoga [71], and possessed of secret mantra one will certainly and utpala, wants will [burnings]. times eight human flesh will offering sandalwood rice, protected
concentration will from such collapse pledges, concentration, concern aeons become performs the tired result and achieve the a mind foolish of

drive

away. drugs with be struck

[Using] and dumb

one performs together mixing

If

urine, whoever one by one hundred and eight burnt offering a hundred and venom, blood and garlic of an with outsider burnt performs [with] sesame, one white cooked be will

goat's buffalo

flesh,

danda

[72],

be

and broken. a (153r),

the spells sesame oil, When, facing East one and white eight rice, and times white camphor,

hundred

mustard, at

utpala white times. all
is the truly during all of his

Whoever

endowed

with

stages of desires here If it

is what he is if is any bring

meditative being done not other about and apart way, the the

compassion. infant will If is one clearly is of

wisdom. who who

stupidly who despises lazy endeavour

mantra in and for his a

meditative who lacks thousand will

little

the will

accomplishment not come

even about;

mind

troubled.

For desirous of

example,

certain

feeble-minded

infants

Grain is a certain result, commit errors. Just on beating the chaff. produced never as clouds, in reflection water, and rainbows are moon's not liberation is the so even that deed of desiring eternal, play is the of illusion cause of in illusion full itself. The single can liberation
I6Lt

who

wisdom fathom

emptiness expects

with to

the fathom it.

intellect? it, If with there

If

one can to

investigates be this there no one is basis

it

and for not need must deed

comprehending attain to truly and intellect ravine. have these speak not the of doer.

regard

does no One the

essential other One

properties paths marks

[73]

tolerate is - it Permanence

of accomplishment. distinguishing between not to not endure fall valid this into if it a

must

divisive gully comes or to

preferable itself is

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,
In perpetually drugs, continuously mantras, meditation. performs Buddha activities the so of front offer sesame utter and The oil the one wise of the the victorious highest and ten should person is so god of delicious gods one should (153v) foods blood. One should the king of strive it rapidly to speak like this become of secret in and a the

buffalo syllables,

perpetually who knows will there on?

accomplishments what pacifying need and

If mantrin flesh, camel

he

is

a should frog flesh,

stir thousand tortoise

to

up

confusion

and eight flesh and

cities burn times the flesh of

in

the dog a

and a cat. horseflesh Mixing

and excrement

the and when he has recited pellets, burns these a hundred times in front and eight of me and his power. king will come into a If he wants his power he to bring a woman into drugs mix up fish, vajra and human flesh with should water and burn
If he

he makes it into king of mantras he

it
wants

a hundred
an

and eight
person

times.
to come into his

ordinary

k65

power he bodhicitta
equal then if parts

mixes

flesh up human flesh with elephant times. and burns it a hundred and eight
summoning at of dog flesh, burns them a all fish hundred times and and he makes five the eight pellets

and
of the

For

ambrosias; times -

he

summoning.

[For]

all

the

means of the yoga of he desires the king with this left tantras increasing, control. with
If attainment, through (154n) means the Every of

activities of the Buffalo-faced of mantras single-pointed has been said

by offering One he binds what [75]. do He should mind.

burnt

with an unwavering By means of what in whatever unsaid, and quickly For pacifying like He does
any he

order, the attains with apart

and what has been he abides in the king of fruit of Buddhahood. for for mind,
seeks

a king;

a pacifying mind; from anger and loving a slaying mind.
quickly of] of Vajradhara

an angry,

actions with wrathful hateful and very furious
man will who is attain of of and the activity its unsteady [the state self-nature of

[76]

purity

sphere [77] that equipoise enter from This those

phenomena

mind. by proceeds Not letting should

the

meditative continually arise which liberation. penances a method fear and the will flavour reach and for

own self-nature. deteriorate, the Those of of tantras difficulties hard of true should desired are

yogin the gets to do; joy. accept his people the

equipoise. king this method things free

attainments cause rid this Free of of is of

accomplishing the the

which are by means wise person and

suffering, of

well little of from little enter

ambrosia, Certain

through by two

endeavours of

attainment.

ignorant

intelligence, misconceptions, and this exertion sin. Yet highest will

when ' obscured distinguish the since tantra, quickly all that certain reach one

web of emerges of they virtue

factors

desires people if

low attainment
166

this hard form its really guru one

[78]. to of

This obtain the

tantra, and is is

wonderful particularly not shown, be

on

this

account,

is

syllables or the times samsära,

explanation obtaining at such in turns

recitation consecrations the

If the great. even how much less will [demonstrated]. Not and not is and pleasing not so heard on. the and When

explanation hot hells the

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 understanding the all be washed it, time, away If holds in this to and lifetime it performs his all

death he will and after he expounds, teaches reach 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 attains (154vthe matchless.

The from

fourth the

section, Ritual

on

the

procedure Tantra-king

of

burnt of the

offering, glorious

Procedure

Vajrabhairava.

The

lasting

Tantra-king Translated the Tibetan of Master

ritual of the by the

attainment glorious capable and

of the Vajrabhairava

Ritual is

Procedure finished.

great

translator Dharma. into Mongolian

pandit monk Marpa

Amoghapäda renowned as

and the

Translated

by Toin

corji.

%6"j

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 [6] ('byungpo Siva is rie known as also = *bhutabhartr(? the be planets Sun the the even Bhutas'

'the Lord the of ), also bhutesvara).

[7] 'With burnt from relics translation of rten mchod be read can also as which in it'. with what is burnt Gzhan du mean 'knowing [8] shes par mi it otherwise

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 into the other side of the mirror as it were. place (artha; [11] 'purposes' 'goals' don) The or are twofold thought traditionally of as : one's own goal (svärtha; (Dr'rtha; don) and that of rang others zhan don ; cf. From here is presumably TD 196. on the speaker the Lord of Speech Manjughosa.

brought The subject about'. Mongolian however. The ülü u 'will Seri sedkil-i is that so the implication than the practitioner. rather

(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
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

on pI26n.

[15] The uncertainty doubt the exact about truly soften'. subdue, ü es-i ma ad kina'u er [=eyes? ]'. features

in from this the sentence stems bcun 'truly of meaning nges par The Mongolian translates as Boyar 'he investigates his two with

[16] The Mongolian omits D has a difficult and is tentative. translation

the instrumental locative rdo

(vcir-un bey-e) The rje'i skur.

I CA

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 1988 : 205). to be "narcotic" 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

an identification.
(ba bla; haritgla) fluid seminal of is Visnu. arsenic sulphate,

[21] 'Orpiment' regarded as the [22] Manumali anything else. but the word Edgerton etc).

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 dark form (crossed kill

for

the have

title to

of a remain HUM HÜM

so-and-so vajras).

visvavajras

170

[28]

This

triangle

is

the

fire

mandala.
jubhibraoa) remains

[29] Jabhibrapa unidentified.

(alternatively

[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 (= 'am (_ yam) is To interpret taken. the way as 'or' . ('or [if he 'alternatively') an negative condition needs [against him]') does not] the wheel turn the deity will 'am (=vä) Taking Skt. is just there. meaning not which (the is preferable, in resulting enclitic) emphatic eva (the lines link the previous existence of such a 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 mantrin's control other 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
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 misplaced sandalwood 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 [33]

[35] The Tibetan have the instrumental thod versions all 'he scrapes it The ms. off with a skull'. pas gzhar has the dative Mongolian gabala-dur and the blockprint 'he shaves his head'. implying just gabala, [36] [37] Ie. be summoned and controlled. of the assembled
7 1: i

On top

fire

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 to some kind of plant refers or probably mineral (perhaps lines ba dkar the along of preparation 'limestone'). [41] [42] [43] [44] [45] [46] [47] 'Kill 'Split! 'Expel! 'Stupefy! 'Subjugate! 'Suppress! 'Summon ' JAH! ' PHAT! ' ' ' ' '

[48] P, U and D have different These the are same (purposes. ). apparatus
[49]

mantras listed

from here on for in the critical
on all

'OM HRIH STRIH distorted face HUL4 trample destroy them PHAT PHAT SVAHA! ' and enemies [50] 'OM HRIH blackish-blue form HUM KHAM'

M.

[51] deign

'0Tf HRIIr to accept

HA o great this worship,

wrath, think

approach, approach, of me SVAHA. '

[52]
[53] [54] great SVÄHA' [55]

'0M tamer
'OM with

of

all

wicked
form form, accept,

beings

GA GA'.
PRAT'. beings, evil ritual cake face at the

a youthful

JAH JAH HÜI tamer of accept all this

'OM blackish-blue lord of spirits,

[you] blazing '01 with [? tatta «an resounding great SVA-HA. ' blazing of the nadis [56]

eyes and (=stan)]

distorted laughter

'OM victorious, victorious, greatly victorious, form, the to your go, go, return complete of possessor [? ] I dismiss by that the tathägatas and own abode, SVAHA. ' my tasks 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 The drop the moves central channel). channel heart the throat, to the sex through and navel cakras (catvari joys to the four 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 to the return of the 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 on the practice are provided emptiness. (1982 Geshe Kelsang : 67-99).

[58] is This seems misplaced, sentence and there be fitted in the text could where it 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 ).

of

[60] The five (bdud rtsi Inga: ambrosias (dri (dri 2. : 1. excrement chep); urine (=semen; bodhicitta byang dkar sems (=blood; bodhicitta byang sems dmar po); (rkang mar).

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 277), Tibetan the time of kälavela equivalent of Saturn at which religious actions are improper. [62] [63] Ie. Ie. the the state painted of being image. a vajra-holder (vairadhära).

rT4

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 to MMW1298. according and S. iacguini 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

possibly

the

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 (for 'round hole in the 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 'urine' here.

[69] lta Mi in untranslated this ambiguity.

'unseen' or the Mongolian
'tile' or muricatus

'not looking' presumably on
(istaka) is (iqýa apatha).

is left account of
presumably

[70] 'brick'. Soopphýa the plant Andropogon

[71]

Possibly

'in

union

with

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 a" buddhas 'skilful thabs) means' 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 'dod pas sbyar). rgyal po gsang sngags

[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. = 'without is a likely unsteady' meaning 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]
[79]

Ie.

this

tantric

path.

'makes bcang boas it Reading the significant', with by Mongolian the equivalent meaning provided cigula (='extensive') 'important, Bcan is significant'. given 1888 : 146, in Jaschke questionmark and the word seems a (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
III.

2
THE MYTH SECTION

Salutations Now (158v)

to

the

glorious

Vajrabhairava!

be explained. this will The great Vajrabhairava who arises body, the of speech and mind ocean southern his unendurable gateless wisdom that iron he and went sixteen dwellings. to Galava, feet With he his

the bhagavan the trod city on

from

vajras

of

the

the crossed of Yama. With the sixteen of At his spoke

time, 'ha roaring as subjects "for any requires. may the
The Yama demons NI, and eight offered

crushed having ha hi to him great We offer accept
classes YA, RA, of

the central defeated the hi' : hero our it".
of

single-pointed organ dwelling. iron great through others

the I

mara, great Dharmaräja and the

undertake shall life as essence

what is
life MA, the humans

our

the hero duty and
essences räkgasa, -

hero

their gods offered divine the mothers the spirits SA, DA. RSE, the

offered lords the the maras to attitude minds, of their

the spirits these this

the

earth

offered CCHA offered they

pledged mindful their propitiation oath,

offered him. serve and and the

Putting of the having not

together

On account worship through deity and was of

the motive great deity entered wisdom on the

embarked breaking their

previous

accomplishment

inevitable.

"YA MA RÄ JA SA DO ME YA YA ME DO RU NA YO DA YA YA DA YO ý MA YA". NI RA YA KSE YA YA KSE YA CCHA NI RA

Saying the

this

Vajramahabhairava and all the

blessed of

the

Dharmaräja the

and ground

others

messengers

Yama into

7 %?

and To the mothers, and daughters sisters of he gave this command: their entourage hundred five "at when my teaching aeons the end of the yogins with the deeds I have exhorted perform appears to do. " their wisdom-women liberation. When this was said they took the oath while subdued.

The end of

the

Myth

Section.

%119

Part

2

IV.

THE MUSK SHREW SECTION.

(211v Now the

Salutations profound

to rite

the of

Lord the

Yamäntaka. Musk Shrew [1] be

will

explained.
OM RUDRAYA MAHESVARA YOGAPRASÄLAYA I YOGA SIDDHAI3 I

DADAHI

ME SVÄHA

1 HUM HIIM HAH DAHA

DAHA

PACA PACA

URDHVEYA HUM PHAT [2]

Now the

rites of this thousand times eight day and night incense abali
: take hair

knowledge after without

mantra

offering

you recite scent, ' flowers

: if

it and

offeringlyou
a dead into musk tiny

will
shrew

sleeping and after offering Now for the ritual deeds succeed.
and cut After you apply to up its skin, have bone, performed pieces enemies. to flesh two your you

and

pieces. if not

thousand forehead

recitations, you will

those your

be visible

OM MAMA HUYAMTI

[31
pieces your can travel to your If a hand, whomever you pieces miles touch to and

If will your

you

apply into you

the

come legs If,

power.

these you apply hundred thousand

return.

after

enemy's your of door, his beside and your driven you hide those

those applying. to the side same pieces door, thousand times you recite eight he will be driven If away. you cut up and his want. eight a cemetery-cloth family Take thousand will a musk times be shrew fill at the base of or when earth destroyed, skin, it and with

pieces door,

enemy's away have if

you

recited

«°1

from If urine

a latrine you suspend be will

and it

tie in

it the

shut sky

with a blue flow the of

thread. [your it shrew it

(-212r enemy's] will skin times flowers, eight be into in

released. tiny front incense thousand pieces afflicted to pieces, of

and if you untie stopped, have When you up a musk cut on great a the ali you tip misery your reciting [4], god offering'. will of [5]. be eight also If offer you

thousand scent, recite

the and

again If all

times,

succeed. your If nose you

these you apply beings be will them you to heart on fight your your head in them heart, will be

with

put when pieces his

enemies your will all battle. After applying if you show If making you image together who sprinkle from it with stand After person this you an image [yourself] you to

captured same

those your from

enemy

afflicted. after If an it

sprinkle

your enemy with rice powder [6], he will it be paralyzed. rice with be beautified powder [7]. after If you making throw

will it

cemetery near

those by

ash at a group of your enemies, it be struck down or behold will a thousand head you of sprinkle The person you times pour that it over will this be

sickness. the to

reciting on whose

powder, subject with

a skull be separated. will hand, she woman's hide this drink this powder will powder with die

If your power. into the lintel If will will human in you die. be

place your

powder along door they enemies' this at powder whose onto door a you mixed to to this will you

When you have expelled. flesh, it whoever you give days. give If it If, to after your and take mixing he enemy, fever, and

seven you

with powder be afflicted yourself and have fish and will

excrement,

hunger, with be delighted. it in somebody's to on mantra. a the skull If

piles you house, god in you with a

conceal made oil, recite

a musk shrew bone die. he will When you musk shrew hold flesh a and skull

offerings seated the

cemetery the

perform times onto

fire-offering you

pouring

a libation

a thousand

cemetery-ash

1ao

will the

achieve ritual

212v) deeds

the

attainments. mixing if break you the you out can the

As powder this him. in

for with in By virile

performing the three

substances pungent heat fiery house powder you with make black an and be

after [8], will mustard with it

place

someone's mixing acts. from will the If a

perform

image hide killed

cemetery immediately with to gate subject become the salt, your after to

under by

powder door, the Having

and [your

soil

enemy]

heat.

whoever power. mixing your to of and his If

you you it

strike scatter with All

the powder mixed it become subject with will king's the powder at the mustard, who if it step he on cup will it of will become also

white those

power. your a urine bull,

subject

power. and with

To a ritual

soma, add

excrement

excrement dissipated, After

you cover your enemy's before has its heat urine will be blocked.

removing

excrement it. he will

and recover.

The end of

the

Musk Shrew Section.

Translated from the

by

the

Tibetan of

translator the

Rwa rdo crippled

manuscript

Bha ro with

rje grags hand.

V$1

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. Turner 1964 but in modern : no. 5053), usage animal North American is to the this restricted genus name Ondatra. lord OI! great yoga-accomplishment HUM PRAT. rise The especiall apparatus). [3] meaning given [2] [prasälaya] of rudra, yoga SVÄHA HUM HUM HAIJ burn grant me the burn boil boil

of the

this

is mantra two variants

very (cf.

uncertain, critical

[4]

The great

(mahadeva) god

is

presumably

Yamäntaka. be afflicted for in

[5] Sdug par 'gyur mean 'will ro can either become attractive'. or 'will misery' with

[6] Tenjur Peking At this the adds a rite point is no distinction by U since there omitted paralyzing, between it and the following rite. method
[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. Tsha represents The three and pepper [8] (the ba three gsum pungent substances) *katukatraya *trilavana. Sanskrit than rather long black substances are pepper, pungent ginger.

117-

Part

2.

V.

I THE THREE SECTION

TANTRA OF VAJRABHAIRAVA

The

Three

Section

Tantra-king

of

the

glorious

Vajrabhairava.

Obeisance

to

the

glorious

Lord

Yamantaka.

[i.

Section (2r) I

1:

Drawing explain

the

wheel] the

of the turning rite of the the one renowned enemy of Yama, the as the of wheel the highest truth over the three worlds', victory complete dharmakäya. is the tranquil which (2) in accordance A virtuous who propitiates yogin shall with deserted the rites makes a matidala as a products of two the cubits etc. in size in a such place the five scent, with and so forth. moon
After the bullock of invite, The through secret the the mantra drawing of proper and

cemetery

it He cleanses [1], the sun and cow
articles, with the

the five with sacred worship [2] forth as so well as and he in particular to

entourage inner and gather,

attendants

offerings, merge mantrin

undertakes

the outer with draw the wheel, faces

and send away. (,IL) in yogic union pledges SAMAYAS TVAM [3], of his

south recalls

and the

recollection OM VAJRA the wheel.

and

undertakes

with a circumference point inner is inches this the of sixteen radius a with it Circumnambulating times he makes sixteen three wheel. dwellings. iron This is the city doorless of Yama,

He encircles

the

central

l8'ij

the three Inside

gateway

to

the

three

spheres. by a

Its

outer

periphery on are in all

has sides.

enclosures each Having of

surrounded these

rampart there

enclosures [4]

thirty-two

houses. drawn such a wheel dharma, and the the and up to he syllables NYA [5]. KSA after arranges the to Arrow acting he KA Then that the [6]. sixteen accordance on to the DA, the inner [7]

with last omitting

the outer

procedures enclosure DA itself

arranges etc. he In up writes the

syllables two twice forth

DHA etc. () enclosures over. For these

vowels

undertaking marks Excellence, are Planet, [8].

gathering, be known. of

arranging They are Sun,

and known Sovereign,

so as

Moon-Eye, Ocean, and

Instruction, Fierce,

Blessing, Day

Direction,

Element

Lunar

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 of an eye in line
the its

When he has

them the size and he presents directions the at edge of the [11]. enclosure eastern
He takes Direction right. the After reversed and He eleventh calculated similarly at house eye-sized syllables

the of

four the

equatorial
[12] East the from to second them

them in the placing he has taken them with Direction house, each an the western to its he

reversed left and from of the (5) it

vowel the size

makes

an eye

puts should

one from the

sides. one has and endowed the should with Ocean offer

take

vowel from the

eye-sized house that equator edge.

southern

Taking the thirteenth taken it at

from

the

West from it

vowel offer this the

an eye-sized one possessed of has the Moon the house that afterwards letter the in size the of South. an When eye he

reversed he has offers

he should

clear western

edge as before.

%'%4

When he has the with Auspicious edge. When he has the with Auspicious edge. size

of an eye endowed one the size from the West (5.y) from the thirteenth vowel house he offers it accordingly at the western taken one the from size the of an eye endowed from North the at the northern the

taken

eleventh vowel it house he offers what is

accordingly wind that.

ones, one made into a ball of light which is in the Arrow house and one adorned () house is in the Earth the third vowel which with he offers from [the Arrow house], each one in the counted 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 one the
When he from the the has taken Virtue (.EO) one he adorned and with as much it as the fifth vowel reversed house quarter. house as a moon from before in the

the called it after of an eye and offers Having taken the moon-sized

He takes

seed-syllable

quarter After taking

[13].

Element

offers

South-West

When he has from of it the the reversed moon from

the third one adorned with vowel Lunar Day house and taken one the size Auspicious house, he offers the reversed he should

taken

in the North-West quarter. as before When he has completed such a construction himself in of the into faith. two the Recollecting he (7r) the vajra-force, eastern central

exert being

possessed from syllables them similarly

and pledges the paired enumerates and has

places

equatorial edges dwelling. When he

from the pairs the two equatorial directions he should of the other similarly place edges house. in Then, the them central when he has also in the paired the East he should syllables enumerated enumerated

Ms

place

them

in

the

house

of

the

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 intermediate

second directions.

sequence. of the is also quarters In the

The east like

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 On the base of the syllables of the name he sets up name. the syllables activities. arranges appropriate For killing, for driving PHAT (8r); bringing away about and for subduing, SVA ; syllable for summoning, for wind, various he separating the for the for the

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 is activities, away it as for
When embarks and on he the of syllable places centre of the that

the

pacifying, and summoning, For subduing

fire. is
has yoga

For

separating, control.

the

same as for
the

increasing.
performed of YA mixing he should into a he yoga of summoning, [14]. Remaining non-dual make of to At he the central light like ($y) the he

possessed

mantra

auspicious He moon. into places the in the the his

sphere object of light. time

desired sphere At

be

accomplished its centre

principal

name. which [15] king into

that

also in

syllables paired directions the ten-syllable the twelve

are

positioned of it of four has

makes all the houses He writes together in

spheres

light.

of each blessing he has

of mantras houses. Also

putting pairs of the and

the

so-called When the

syllable set them and

HÜII adorn each (fir) up completely the bali offeringhe

houses. presented on the

offerings away.

embarks

sending

He

chooses

the

base

cloth

of

the

wheel

in

186

accordance

with

the

pacifying and For controlling [16] etc; for suppressing, and

increasing

particulars he does

of it on

the a

rites. joyful

For cloth. cloth]

and summoning, on a prostitute['s killing, driving separating, a cemetery cloth. He draws 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 bone and For iron 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 up the reverse separating earth (10r) and wheel order; and the in due and order for he and killing, in the due the the in sky wheels driving away, earth will in wheel If he does turn on

on for

away and in bezoar

suppressing

draws

reverse order draw it not him. the Therefore

properly he should is in

sky wheels like this act with drawing

order.

wheel

When he has wheel the the In he has which yoga through (10v) visualizes

finished the

earnest application. it properly he invites cloth the cloth wheel mandala wheel and and he

wheel. the blessing

to his mandala he unites of vajra-union When he worships the of truth [18].

the with accordance dismissed the wheel is the

rite of visualization he exerts himself the mantra of the

when in the

recitation : of mantra O! VAJRA SAMAYAS TVAM [19] OM VAJRA VEGA HÜJ [20] OM VAJRA for mantra O VAJRA dismissing the mixing SA-(1j)MAYA the is SAMAYA TRISAMAYE

pledge. is the for

of vajra-force. mantra MAHASAMAYE SVAHA [21] [22] is the

syllables. JAH mantra

wheel. OM YAMARÄJA SADOMEYA YAME DORU NA YODAYA YADA YONI

RAYA

%81

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 is for VASYAM KURU SVWA [27] controlling. is the root MÄRAYA PHAT [28] BHADISIYA is for is is [31] is for the mantras. are together on him. the If he set in the (,Z, r) for killing. separating. for driving away. is for suppressing. for PHAT [29]

is

this

the

UCCHATÄYA PHAT [30] STAMBHAYA HÜtl LA! ÄRARýAYA JAH [32] OM MUNCA [33] The city arising where the the of the rites is of

summoning. liberation. syllables It is motion. is the If foundation the he for the

also

syllables back turned syllables be will the

the sound of he does If not the recite secret

pure enclosure does not gather be mantra will arrange mantra mantra the [34] with

clearly damaged.

sound of does not

the

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 is useless. If it turns in the opposite of the direction lineage (122) he it mantra and does He and the not The reversal useless. and damage is as if by the one were conquered by powerful foes enemy were slain dismiss the accomplish So, he does wheel by being it with the rites firm in will motivation,

incantation,

_asuras [35]. If be

damaged. yoga

will faith.

endeavour.

The first rite

of the Ma jusri section of drawing the wheel.

Ritual,

the

extensive

t68

[ii.

Section

2:

Turning

the

Pledge-Substances

into

Medicine] Now, should milk likewise the these I

shall

explain

other

always remain (13r) as 'well the things juice voice he will of

steadfast. as leaves fire [36], are and

The mantrin matters. The so-called tortoise of light, items he of dry the mud one and with

the if,

beautiful

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 he Since acts. [38] holders he duly and his mantra (12v) he brings is, at about the [37] stage the of maturation of knowledgethe

continually his life

uses be will

without before

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 he has obtained moon, from a leaf then of light on he cuts on the first

sun-straw. After day of

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 and earth (14v he drinks the liquid with sun-straw. A wise the days through man takes the sound into items the middle agreeable-sounding were which separation made by the of the sky [40] bound for three of salt [39] its with the

the waning (140 eats it

leaf up that day, or third

tgq

[41].
He places days. portion discarded. The is top to His three portion be drunk adherence portions for is and to the into a vessel for three the anointing, middle bottom is to be portion these [42]. to 15r things is Whether each, food.

by the three ascertained he does or does not add is no harm done. there Holding Holding to each to one the there

of each fruitions ordinary a cat's paw-ful

is assembly is no harm.

explained

as

The

second

section.! the

of

the of

Manjuhr3 the

Ritual,

the

explaining medicine.

turning

pledge-substances

rite into

%AO

[iii.

Section
Next,

3:
what factors is for it it

Subsidiary
are explained for ritual the moon, for for

factors]
here are the it is particulars For rites is called for expelling and for it is known

of the

helpful it

pacifying eye

activities. increasing it is

of

[43],

separating it the as

as (15v)

excellence, of rite to be summoning of the In exalted offers recitation, on he the fifth killing suppressing

controlling is likewise is the same follows

instruction,

rites and the

for arrow, for control

which these others

suppressing the first. highest On the

asserted of the day he in

ocean. each and of the rites, is offering

the ball

On the third offering. he executes on the fourth (16r) is the ritual it single-pointedly and master for [44] four ritual the ritual supplements.

second he exerts himself the wheel, fire-offering, on the

meditates the he is

completes particular, whatever

on the seventh For fierce rituals turns days. the

sixth day he in for

wheel

accomplishing by means of Once he knows these ritual particulars, [45], he protects from fears by the pacifying eight increasing he acquires by controlling the six qualities, [46], fourfold by separating he renders his aspiration he secrecy the If he is six (1,. 1) and avoids and [47] rebuke. similarly the union senses, apart from By suppressing for the other of mantra and if he

maintains he binds deeds.

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, it is (1,2x) impossible even if the to have not the heavens were to attainments disappear.

of

As it taught by the

is gods

impossible and sages

for to

the knowledge-mantra [49], be broken the

tqt

breaking those free

of

his from

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 (,11y) firm faith is is the attainment whose of union not arise close. For attainment sacred to said dualistic is a logician will has who take been time Even the guru, if the if of yoga instruction take a by observes and reasons, Even when time. a long imparted, the the the disciple attainment beset is teaching succeed thereby the to guru dualistic if, the as the the is by

union desire

with does

the

secret

mantra

taught

by

long

thinking. dualistic

concealed by not beset so-called precious. thinking his he guru. dutifully recites by jewel the hard good just the not the twofold to (]) His For

quintessential disciple will he holds of to the

thinking,

quintessential that it

teachings order for

in reason, is important

abandon

abilities him serves secretly. his performing jewel that

and powers be without and he will becomes His mind own great attainment praises, he does the offerings arises. and from not offer

to mantrin be great will the it it

please he if if from

obstacles twofold is

and If

becomes praises it is (18v)

acquire the

qualities as in desired

he utters If arise. case of is

those praise,

treasure

utter praises. devotion Dharma, devotion is is the the

not Devotion is is the

wish-fulfilling bestowed on someone who does devotion is Buddha, is the the guru, Sangha, devotion devotion jewel, and devotion is devotion the mind, is devotion is is the the the jewel in is the the god, raft, very of

gem -

goddess, devotion devotion

great mantra

path,

wish-granting account in his

of secret attainment is on this It merit. devotion to generate respect towards others.

that own

mantrin, should

order in excel

IOM

The

third

section the

from causes of

the and

(19r) subsidiary

ManjuIri factors

Ritual for

explaining rituals. The Three

Section is finished. by

Tantra-king

of

the

glorious

Vajrabhairava

Translated the Tibetan

and

edited

the

Indian zom chos

teacher kyi

Uyamadra po.

and

translator

Rong

dbang

Manggalam.

%q3

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 articles to the ox and so forth') 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 are

ca cha ja
to to

jha

Vha cia ciha na tha are :

[6] dha pa ha

These syllables na pha ba bha ma äa $a sa k$a. are

[7 ] These

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 from 1 to 12 (Doboom Tulku, the 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; 2. 9 'planets' 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 or G ruda. Siva, 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 in the where 'In four the line of the the text says;

[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

[12] Throughout this the phrases section mig Ri tshad_'as 'as much as a moon' eye' and zla ba' i tshad 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 [< ,Dal nang gnas pa could khang be justified mda' can a'i ), but none is inside-the Arrow house' 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).

blessing and 4.

of of

compassion; (Das wisdom

3. the 1902 :

[19] [20]

'OM o vajra! 'OM vajra-force

You are EOM'

the

pledge'.!

[21] 'OM SVAHA'. [22]

vajra-pledge, JAH'.

triple

pledge,

great

pledge

'OM vajra-pledge

[23] is the root This of Vajrabhairava mantra in the third of Vmbh. (p%05). section [24] [25] [26] [27] [28] [29] [30] [31] [32] [33] 'OM HRIH STRIH 'Perform 'Perform 'Bring 'Kill distorted face SVAHA'. SVAHÄ'. SVAHÄ'. HUM PHAT'.

spelt

out

pacification increase under PHAT! ' PHAT! ' away PHAT! ' control

'Separate 'Drive 'Trample

HThf LAM! '

'Summon JAH! ' 'OBI liberate! '

[34] (sn as kyi The 'sound to of a mantra' sgra) ought 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 dismiss if he does not of the lineage 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 2

[36] 'The Manjusri.

one

with

a

beautiful

voice'

is

presumably

[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

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. ( hp 'Bras bu 'results, fruits' alp) are usually (TD 296) 'results be 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

[42]

hala) 'bras bu" adhi caused by persons' ; 3. 'results ati 4. 'ripened 'bras bu); bye d pa results' 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 'Eye' treated are (past) the words the many insoluble

[431 'Moon' In these two lines and in the first separately, while chapter definitely This is one of go together. inconsistencies text. of this

[44] Las kyi here gtso ni has been interpreted as 'the 'the highest though is ritualas master of deeds' , ('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 1. snang ba thob pa (alokalabha 'attainment given 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 gyis 'mentally its unfathomable' 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.

Part

3

EDITED

TEXTS OF THE VAJRABHAIRAVA

TANTRAS

Remarks

on the

Editions

and

on Editorial

Procedure

It preserved Kanjur Kanjurs listed

is

now accepted practice in Tibetan translation This [11 for (for each : : Tantra process the editing text in information has

to

texts edit canonical from various available followed various the here. texts The are or see the on various

versions. used below

been of

otherwise bibliography

of la)

presence Kanjurs

a). I. and II.

Tibetan The

translations

Vajramahabhairava the

from

Kanjurs A. Kanjurs

P.

U, P,

S, U,

D S,

R and from The Ritual

extra-canonical Procedure ' Tantra from Section
Kanjur of P Black

print from

and D. III. The Myth IV.
V. print Three The A Three and

Section
Section

P, U, from
Tantra (in

The Musk Shrew
from Tantra

D and R. U and Tenjur
from which the it is

S,

P only.
known as the

extra-canonical

Section

Yamäri).

b). 6.

Mongolian The

translations versions

: of the Tantra copy it is in C. Vajramahabhairava and the Myth

Mongolian the from Ritual P and it

Tantra, Section

Performance the manuscript that

Though to produce an

may seem edition of

this

way possible text which

a Tibetan

canonical

20'S

is

the

equivalent for the with much the 1. Since various

in

terms

of I

quality the

of

those if such criteria if, as

we

now

possess is is fraught in

European difficulty. point

classics, in the for are to cycle, Sanskrit in

personally student the

entire doubt of following

procedure there texts

fact

collating correctness case are as later more often Tibetan Tibetan were given were of lost. in the than prone

versions texts

reasons. of in the

these

translations establish the Hevajra almost 'originals' Tantra all Sanskrit

the

impossible are Vajrabhairava when these the they

Even

originals (eg. exist edited cases by

Snellgrove,

case of 1959), the to

Sanskrit are Tibetan through on even if

printed corruption correcting

translations scribal basis the it is by

much far and thus (and very error of assumed -their that texts own the they

require 2.

translations). Nonetheless translators translating a). occasional the understood (which is correctly obscurity in some or in and b). form of incorrect tantric

no means certain the fact that most Prakrit and later is there readings only choose guarantee

either written Sanskritized, roughly little in the to

Sanskrit)

often found what thereby. of the

between the alternative choose Kanjurs. The editor can various more 'correct' without any

seems that

whatsoever

is more closely the 'original' approached does not always however. In the case This work, (a. I. ) almost Vajramahabhairava Tantra the all readings readings that Primarily version the text, the in were of blockprint if being because which located so it was followed. A the each shows editor difficulty A could be chosen over of not of gone or of is criteria merely So why can this clear has evidence simply or the the great A and sense deal text ambiguity

alternative Kanjur the correctness be done? being through and a altered

Tibetan

remove an interpretation

ambiguity. took place

as to Clearly to produce

improve a

%ok

thus let types would

of alone

no

use the

in

establishing But in edit the

the

'original' of editions these of so these

Tibetan, various (there

Sanskrit. everywhere to and

interpretations Kanjur

are be

found nothing

without

continuous should do this can we of

reintepretations) be abandoned We do not similarly. because Kanjur the we trust editors trust the unknown editor of blockprint know any of no of particulars the editors would addition to know almost in, the about in question be an the attempted collate exactly total, say, complex is since (uncorrupt) Tibetan to

interpretations

course

than more we Aeven though or the otherwise main criterion Sanskrit original. of the

competence

competency 3. In

editors

various as many the the used.

Kanjurs Kanjurs

themselves

as possible and we hardly ever is thus Confusion critical apparatus of the if precisely

together gather for their new which and this between versions the

version were

of neatness belies essay the Kanjurs that

complexity And it is to

relationship this our editing to one decides

used. needs

relationship 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 personal copy Bator and shown This reluctance. some such to of as which the Stog that (or to a copy of it), is preserved in Ulan the scholars only with greatest of Kanjur unusual readings, shows several from Kanjurs are absent closely-related Palace no manuscript can and/or this R. It edition claim seems reasonable be complete to versions R or first the to ma it

be understood 4. But if

be successful.

assume

to reference without (a manuscript closely Berlin incorporate Kanjur into and

related Tokyo This mss. ). from the Rgyal readings the critical apparatus

certain other S such to as is the essay rtse but them

spangs hopefully

?p5

will

not

be

the

last. most texts work rather texts drawn Kanjur on on the history between the than contained the on of various the Kanjur Kanjurs

5. Because focuses on the

relationships

of as collections between individual speaking research for the likely versions part of no into

the

relationships strictly comparative

conclusion the

within, basis of

is valid editions necessarily it is history And texts. textual of individual knew about Kanjur that any extra-canonical editors (it have been around is at the time might which editorial texts responsibility input into the is after editorial all), The Tantra by the if so process extracalled editors in entire of on of editor did text once to the of any Tibetan this of

extra-canonical canonical

of version canonical have here A could easily U (and also the Lhasa of the layers editing process of possibility 6. There is texts,

a possibility. always the Vajramahabhairava been known for about Kanjur),

example.

Rigour

loses are one more

some of its appeal left uninvestigated. regarding all too In the easy model texts archetypal committed to

tantric account normal exist

a point

point is which frivolity. classical that an first were of

editing to ignore the

seeming of its (=non-tantric) assumes

edtitions text the

understandably

the author when it But, even if writing. history manuscript early texts tantric the of (which it translation manuscripts the tantras which are Vajrabhairava, on earth of

possible the Sanskrit to

reconstruct originals in us

Sanskrit extant since late), that, as are very we have to remember have they tell themselves archetypes us, The complete tantras this of of world. Black Yamäri exist not here and Red Yamäri is where the the däkinis, and this amongst stored. the As the in colophon; a hundred and
2136

available is not

not

but is

archetype tantra in this

tells

us

(p123),,

the

Vajrabhairava

thousand we have

sense

archetype,

what

is verses (and what

has

been

translated managed to The

here)

is

Lalitavajra course completely texts, theoretical Century 16th-20th, trouble translation entirely originating version of higher in disregard them as editor to and of

memorize textual to the

merely (and history history of is

what not of of these

the in texts

yogin the is (the 20th. the of human

copy)

a week. different the aim

normal

reconstruction of using is all editors) available expected the

archetype impossible. The dating to a good from deal

the

Kanjurs go 11-12th. to

centuries reconstruct of

a Sanskrit history,

manuscript hundreds from a of the it of to as

century itself which of years

Tibetan has an

separate ultimately a divine realms. the we have and of sacred treat editor been Mongolian texts

older

fragmentary text is these Classics, admit that by which easy texts but the their

memorized circulates simply and texts Indian, The way in sacred which to any very treat even a we to

version Of history the would treated editors may not

course European have

rationalist possess Tibetan nature they great heavily texts are the

sacred and influence

preservers. the

these

by their Indo-Tibetan treated are degree, but it the remains case on what 'rational' in these Kanjur text-critical the and editor former important any we history own based) etc. is, of ), a distinction false who, for after account treat these distinction and editors

preservers that we rely

thought (that terms

these about is what we reject what texts texts' editing?

editing). practitioners

Can

simultaneously editors aspect of this texts between irrational of of

such the when as

the considered most history take and not What we are doing if is making an arbitrary textual of our

non-sacred rationally on the (logicoare been, of däkinis no and the to

acceptable basis

myth

preconceived rationality which all all,

scientifically ddkinis", still cycle

notions of ("there would have have

utterly Yamäntaka

practitioners the

1-07

thank
essay basic has

for
the

the

presence all this

Despite

of these texts in the editions
has been interference only a

on this
much

world. in presented
as usual. the have in are little the the to with few

this
The texts been

editorial

procedure minimal and the

principle of been followed, by

very

readings

unsupported suggested.

versions are

available included syllables there I is have

Misspellings

critical result. choose

only when meaningful apparatus (frequent) In the cases where between the available readings, readings preferred rtse them translation supported the readings ma by the of in the

either of

chosen-the versions or (Rgyal

majority earlier

versions The

spangs

particular).

Mongolian

from Tibetan the originally prepared was Kanjur), Peking P (the so the version edition provided diverges from here the Tibetan text slightly edited (though and usual direct in this it has been have against checked been chosen on this to into incorporate the critical the edited basis). It readings apparatus, (C) of copy Kanjur Certain therefore C. Though to it has Tibetan is not from but the been lines the the the has both in the of the Three from

readings editorial copies essay

practice of a of the the a text Mongolian the

manuscript printed the latter. Kanjur

relevant used to

volume control in P of

Mongolian of

readings

ommitted Mongolian benefit Mongolian been

Tibetan

Peking

and copy been

are the

by the supplied doubt has always there the basis are of the

given when against

translation, on

occasions Tibetan

corrected

Mongolian case both Peking Section this of

versions, original and blockprints Tantra)

not a (untranslated) Mongolian (with the

procedure texts. versions the exception

admissible The is pagination based of also the taken

Tibetan

on

and

punctuation modifications.

is

edition

with

occasional

Bringing said above

out the and linking

full it to

implications the
?p8

specific

of what has been information we

have task, results, For be here and

on and the made A; 3)

the

texts

and

their

history

is

a time-consuming to at spectacular some point. can called

lead perhaps one that not would but I hope to make the attempt being, the following brief independent them spangs

time

1) the concerning 2) the Rgyal rtse the Mongolian

observations blockprint ma Kanjur

versions

translations.

1) The independent
For Seven blockprint from more text in and been to which use the

blockprint

A
of difficult in the

interpretation Tantra the presented the the in

phrases

Section given are than

independent mark critical since it

identification the

extra-canonical A (all readings apparatus) is clearer how of text the Urga of

commentaries

equivalent was Mongolia. useful, R and

phrases understood Most though

an which give by the Dge lugs of in It these a few is P. alterations difficult curious

provides indication of pa community seem cases that A is the often

clarifications

accurate has

misinterpreted. S than to of : Examples the

closer

D or

in

this

blockprint

are

given i). dngos grub ii).

below

Recasting grub ma yin Technical for pa

of la

sentences the

more (Vmbh. 135v).

such difficult

as

deli dngos

dbus grub

su

'dod dang

pa'i dngos

'possessed pas 'meditatively iii).

alterations of divine equalized'

such

pride' (Vmbh. 136v). as

as for

nga

rgyal par deli

dang bzhag

ldan pas

mnyam bya

Clarifications deli

ambiguous iv). rnams 'jigs Major kha su

such (Vmbh. 137r). of byas thod

bsgrub

for

the

alterations sbub rung tu ba'i

unknown nas pas zhabs thod

origin kyi byas

such 'og pa tu for

as

gzhon pa

nu

mnan gnod

sbyin

140g

la
v). rgod

sogs

pa za ba (Vmbh. 141r).
unsupported (Vmbh. 142v) by in bzhag ge other a list pas versions of at such as in bya the animals various bu mo in

Additions dang

mandala; or mnyam par (eg. Vmbh. 142r); or the

added after

points ritual

mo added

instructions

(Vmbh. 143v).

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.

in

word

and

sentence

order

such

as

at

2).

The

Rgyal

rtse

them

spangs

ma manuscript

S.

This Kanjur be

attractive in preserved as Stog for original of Until be no the

carefully and Library the State more important Berlin, rumour compiler [2]. this) if this reached but can it is on for that of It did

written in Ulan than any Taipei was Kanjur be

manuscript Bator other or Bu be could ms. Tokyo)

regarded (eg. Kanjur were copy at it of least not the its

Palace,

London, this the would

the

personal (or ston to firm the the Bu ston's no of

a copy

impossible

overstate personal conclusions readings following

importance

copy. can it

to prove demonstrated, the the [3] :

importance time being,

provides,

observations is

be made

i).

There at

a strange this the

ommission which Kanjur for U" the would (and the (the passage.

of

a rite

for that

petrifying a source ms. R) collated whichrelied

women

Vmbh. 144r of as S)

indicate the closely

independent was here. heavily used The on

related

basis

other editors

versions of

blockprint restores

'Mo

ii).

There

readings in the significant in these ma he

several are (more common in than texts ba' i the (such sbyor

(but the

by Ritual

no

means Procedure which

many) Tantra are

unique than more

Vajramahabhairava-tantra) run-of-the-mill as gzhag/bzhag ba gsang ba

gdong

common alternatives Examples etc. ). are to (sic, 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 ldan bya (Kp. 147v); for bon gnyis kha dang lag mi yi sa pa bshal is another ba'i sngags so for mchod pa'i'o (Kp. 151r). at with pa Kp. 151r the 'dra There with Wisdom 'like a

alteration prudish possibly 'united shes rab mo dang mnyam du sbyor by srin Woman' replaced po rab tu khros very iii). wrathful The demon'. majority of the

2 of Section the mantras of (151r) S (from Tantra Procedure Ritual to are unique looked this the Kanjurs at in essay) and hint at among for traditions this text. two completely separate

3).

The

Mongolian

translation Toin '6orji's much

(M and

the

ms.

copy is

C).

Though accurate there found and

translation of Ritual There and yoginis

generally thought, which are Tantra general (yoginis

shows

evidence the

careful mostpof Procedure is some

certain are also in the translation

peculiarities, of

(admittedly confusion kiged (eg. idegdeyü,

text). a difficult between a). nominative ideyü Vmbh. 185r), tülegsen-i (Vmbh. 172v)). primarily by to instead and The occasional of b). 'ajar-tur

instrumental kiged

daginis

daginis-iyar and genitive of a)

accusative

üküdel

tülegsen-ü is due

confusion

instead ni'uju between cases of Tibetan instrumentals objects in

translating a) leaving

ergative unnacompanied

constructions passives or

using b)

the

2l\

nominative. produces the to a

This strange of

literal

translation completely Altaic)

of

ergatives contrary to this in

principles explain (many cases translation.

construction (and Mongolian the relative

grammar of these b)

and cases

seems the scribal other

frequency between cases

Confusion are M's tein an for first the corrected reading bilged

seem mostly in the ms. copy C). There are Vmbh. 184v dulayan-dur is at and be this correct The copy involves a

rasiyan-iyar dative where instrumental corrects tantric kisu (= the

gesiigsen-i, instrumental would a correct genitive. (duly an-iyar). words will type oyster' meaning in meaning 'mother-of-pearl'. (and used to

and an C only items to those For Tib. from of a the

Some of of

translate a Classical is as

certain surprise Mongolian.

vocabulary with an the word of by the the Skt. this 'shell, sukti usual is

come of

unfamiliar example nya skull' Sanskrit boundaries determined words native in vain 1960; of they phyis since

used to translate 'a vessel made other contexts The words of of the the word

semantic used in are its Sanskrit

Mongol semantic and also

Tibetan)

boundaries by those that

translate This

not

context. in the Kowalewski

means

vocabulary and There are are

Mongolian standard 1844) for All these meanings. such items included in Mongolian-Tibetan the are marked also with asterisks. Masi several errors of translation. (Kp. 191v) 'a terrifying em-e man and for bung 'jigs_ 'terrifying tu skyi rab incomprehensibly context rather 'bone' bol the error yasun bud reading skyes (surely at all a copyist's ýorji's). Other Toin than Tibetan rus (ie. 'lineage' 'making reading it (Kp. 191r) it taut'

one often dictionaries

searches (Lessing

glossary

ayu%ýuluuci is woman' clouds', does

er-e found the

Mongolian fit

which not or blockcutter's examples (Kp. 187v) red' dmar for por are

for

and ula'an dam por drud not dam por).

uiledcu an byas 'making

2\4,

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 is in fact Ja/7 the dkar chag volume). rgyud Perhaps to examine this ms. it were a palaeographer dates decide from be possible it the to whether 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 might Dalai The Fifth well since 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 in this of way be regarded can as a gesture pa Jo nang to and reconciliation the with pas appeasement friendship between the these cementing as a gesture 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 Buddhologist who visits the relevant encourage (perhaps Kanjur easier be as Kanjur will not it is now). [2]

2A3

Part

3 a). DPAL RDO RJE 'JIGS BYED CHEN PO'I RGYUD

I.

[The (134v).

Tantra

of

Vajramahabhairava] I sri-vajramahabhairava-näma-tantralI rdo rje 'jigs byed chen po'i rgyud

5

rgya gar skad bod skad du ý dpal ces bya ba dpal chen rdo po la rje 'jigs

du

10
byed 'tshal phyag chen lo 11 po khros pa'i rgyal po

[i.

Rtog

1:
rje

dkyil
'jigs

'khor
byed

bstan
kyi

pa]
11

15

de nas bsgrub

rdo

pa yang dag rab bshad de 11 lha rnams thams cad la de yis 'jigs drag shul par byed che zhing de la thog mar ba'i sngags

11

gnas rung yang de la bya' oII gnas I mtshan I shing 'gram klung ma gi mam gcig gam chu 'am 11 khang 'am bzhi 'am I ri'i rtse mdo mo pa gcig ( ma mo'i I lha'i 'am I khyim khang pa ngam mam stong I nags khrod I grong dam 'thab khyer ram mo'i gnas sam I rdo I grong la sogs pa'i te 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

du 'ong ba'i pas yid gnas gang la dgos pa thams cad bsgrub par I dur khrod dam II gsungs pa ni

20

25

7 : vajrabhairava-tantravajramahabhairava---tantra A. 8 chen po'i krodha-räja-näma chen po : kyi rgyud kyi SR, khros rgyal po A; P, kyi rgyud pa'i rgyud bo'i U. 11 khros A. 9 bya : byas : khro pa'i zhes 17 bsgrub A. 18 de yis : DUA omit : sgrub chen po. P. 22 ba'i thogs S. des ni A, de nas U. 21 thog : S. DPUA. 23 dur : cig : ru P. 24 mam : 'am S; gcig P adds dpal 'am S. 28 DPUA add bar after grong; : 28-30 byed rgyud chen po'i rdo---'dir : 'jigs rdo. 'jigs byed chen po'i DU. A; rdo rje
-L% LA

rgyud : ces A. 12 de ni : bar 26 mam before 'dir

dang bsad pa dang skrad dang dbye ba dang pa pa dang I ral dang mig sman dang sa 'og dang 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 shig byugs la bsgrub par bya'o 11 de la cho ga ni dang por ba gyis re lus byas dur 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

I dgug

5

gyis

khrod gru
[135r] dril

la bzhi
rta

sogs par pa la sgo bzhi
babs gyi bzhi yis 'phan la

dkyil

'khor bris 11 pa
rnam sogs par 11

te
rgyan

1
11

10

bu dar

me tog grwa
rdo z1a

phreng bas rnams dag ni kyi ni

rnam par thams phugs

klubs 15
ý

sgo khyud

cad dang dag tu 11
pa'i 11

rje rin chen gyis spras ba phyed pa de bzhin no

de dbus

'khor

lo

bri

ba ni

11 20

11 dgu ba zlum po'o re'u mig sgo gcig pa ni dbye bar bya
su gcad par bya ma yongs bar bya de dbus mi ro bri lag pa shar du mgo bo lhor lhag nub thod khrod btsugs ma'i tu rgyu ma byang I lho pa nub tu byang kyi ras pa'o phyag I rgya de dag inga'o du rkang tshal pa I I shar lho'i thod shar nub byang bu gsal la du skyes zhing dbus 'khor lo'i su mtshan 'khor lo'i phyi rol grwar du dur

25

ni 11 de nas

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

gyi gug

phyag dang

rgya

rnams

ni

shar gcig rtse

phyogs pa dang

kyi

snam bu

la

gri

chu gri la sogs sta re I dang bri'o chung rlung

I mtshon rtse I rdo rje dang

pa dang 'khor

bri' rnams o I mda' dang lo dang I

gcig lho phyogs twam rje bu

I gtun pa dang kyi dang pa rje dril

dang shing I lcags kyu snam bu I dbyig la sogs dang kyi la to pa I 5

I kha rdo snam

ga

11 nub phyogs kyi I phub dang dang gi ba dan la sogs

zhags la rdo dang I

dang bu

rde'u

gzhu pa brio

11 byang

phyogs

snam bu la glang
mdung dang

sdigs mdzub dang lpags pa dang po'i
I me thab la sogs ro langs chen 'dod na mar khu

ý 'phan rtse gsum pa dang ý rdo rje tho ba dang I
pa brio po bri'o Chen po'i sgo gal mar bzhi to dang mchog dbul lo me

10

la grwa rnams gi dngos grub

11 mi dang I bong bu dang I rnga mo dang I khyi dang dang I ma he dang I glang ba lang po the dang wa
dang pa bya la I ba sogs men dang sha 'ug I lug dang dbul I bar ri dags bya'o rog dang 11 phag yang dang pa'i dang I rnams 11 gzhan dang I khra

15

rgod

pa dang

I bya

I chu skyar dang bya dang I khyim
chen J1 shin dang 'khor 11 dpal la nas bar gnas [135v] I po la

I mthing ril bya dang I

dang ri

I bzhad skegs

dang I rma dang I khyung

20

dbul bar bya'o sogs pa'i sha rnams ba dang 11 ston tu mnyam par bzhag pas bza' mo I gtor 11 dkyil dang las bya'o sreg sbyin ma'i grwa rdo pas ba'i rje lha pas thams 'jigs bshos sngon shin tu cad du khrag gis chag chag bya'o ba de zhi gcig 25 byed gdong ma he'i bar thams cad dbul spyad pa'i pa byas to sam

gyi

gi sbyor II bya'o, bdag bdag

sngags gyur

du

mthun

grogs

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

pu phud la 'jigs

rnam nas ha ha

par

snang bsil skra

lus mdzad kyis I mtshan phyed

byugs na cang

te

gcer

bur

zhes bya zhing mnyam par byed dkyil 'khor chen po'i bya'o

dkrol te'u I rdo rje bzhag ste 'dod du dngos grub

11 rab tu zhim pa'i la sogs pas par chang I bza' 11 phyi btung ba dang ba'i dbul lo pa ro rnams dngos grub dang I dngos grub ma yin la nas pa la dmigs deli du dpal 'jigs byed chen po ma he'i steng rdo rje 11 deli bsam par bya'o gdong can mdun du g. yas bskum 'jug du shin gnas tu la nga rgyal dang bcas pas I sems rtse gcig tu bzla mnyam par bzhag pas yi ge bcu pa'i sngags 11 de nas 'jigs I de la bar bya'o byung pa chen po na I gal 'jigs bya 'jigs sngags te pas par ste mi par I de la bgegs 11 bar chad 'byung gyur na chen po'i ngo bar chad byung 'jigs na dngos grub bya mi 'grub I bo 11 de bas na

5

10

15

pas sngags 'jigs byed ces ste gser yang stsol lo deli gsung I ral 'gyur yid

de la dpal ste rdo rje 11 dgyes 'dod chen so nas khyod ci I de la rig dang 'dzin pa gyis smra bar bya I sa 'og dang I mig I dang dang gri sman par mi po dgyes dang la 'dod brjod la I bcud pa'i na kyis dngos I de la pas thams len pa grub the de 'am nges tshom dag I de par las gzhan la

20

bdag stsol

cig ces 11 brgya zhig 'phra mo'i

med par

sngags [136r] las

ma grub par

cad

nges

na yang 'grub bo

ii
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

25

7X7

'di byed 'khor

ni

'jam chen bstan

dpal po'i pa

zhes 'khor ste rtog

bya lo'i

ba'i sbyor

ming ba'i po'o

dpal

rdo

rje las

'jigs dkyil

pa dang

rgyud 11

5

I zhes---dpal P. pa : pa'i

: mchog A.

2 sbyor

ba'i

: rnal

'byor

DU. 3

1.1%B

[ii.
de ji

Rtog
nas lta las ba

2:
kyi

las

thams

cad grub
kyi cho pa ga

pa]
rab tu bshad de rim pa 5

tshogs du I

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 de ci'i bya ste pas re shig 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

bzhin

bsad

dang

bskrad

bya

I de sbyor ba'i 11 de bo yin pa'i ste gtso 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 dang I khu ba tshe dang I nim ba dang I dha du ra'i ske 'jigs rog byed chen po'i
bu

10

rdo rje yis drug pa bya
rus te kyi yi phat lus tu pa'i

chen sgro
skra

po'i rtse'i
bshig bri dang

'khor

lo

le

smyu gu

tshe bcu 'am I mi'i

15

smyu gus I ma he'i gdong dbus su bsgrub ge bcu kyi byugs bcug la yi pas bskor

gcer

gi sbyor bya'i ming

bas

bltas pas kha lhor 11 me gnyis bar bya'o bcas la de par gzhag bri tsha su 11 zur ba'i 'khrul rnams mar 'khor su gyis rab khrod 20

ge la I thod sgyed

zhing rnams bri pa bu

hum brgyad 11 bdag kyi nyid dbus

gnyis gyi

du bzhag nas dur steng kyi tu spar te I rkang mgal pas me rab pa g. yon pas mnan 11 de yis bcu pa'i la yi bzlas ge sngags so gis skad cig 11 gzhan yang rims 'chi'o kyis the tshom med par thebs gsum

25

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

par dbus brkos de la

'dod su la le

na legs bcug

'khor par

lo bzhag

de la

nyid

mi'i

nya kyi

phyis 'og tu

gnyis khru 'dzin

kyi phyed 11 no

me thab

yi ge sum bcu dang ldan rtsa pa'i sngags gnyis pa yi ge bcu pa'i sngags dang lhan bya'i bsgrub tu yi ge dang sngags ming cig spel 11 sngon du gsungs lo dang lhan tu bya rog pa'i rdzas cig btogs lhag ba dang I rnam par snang gis pa'i ma mi gtsang gsungs khyad par ni lo bris dur cho gas 'khor 11 shing 'gyur du sbas na 'chi bar khrod ro gcig gi drung 11 mtshan du sbas na bskrad 'gyur par ro par sbas ma gcig 11 chu'i dbye bar 'gyur ro na nang du sbas na rengs par 11 khyim 11 phyung du bzhag na zhi bar 'gyur 'gyur ro ro pa'i nas tu legs sbyor gas dur bzhi mdo 'gram 1 rnam khrod brgyad ste II tshigs de dang thod gnas par ba gsungs khrod kyi dang I I mtshan snang bas la bkrus na pa ras shing grol bar 'gyur rje'i gshin la bris te gcig dang bya'i dang pa dang I rdo 11 gzhan yang ro 'khor lo sngon gyi dur khrod dam I grog mkhar ý rgyal po'i rje chu brnyan lo'i gdab dgang dang sgo I tshad sngags par bar rab cho lam chu dang dur sor bcug bya'o bya'o mkhar tsam cig mdzad dang lhan la sngon du gsungs tu dur khrod kyi ras la byugs te Iý te de

tshe te I 'on

nas me sbar [136v] bcu kyang 'di'i

kyis na rims nad drug tu pa'i rab

sbyor

ba

'di 5

10

15

dang par kyi

ma gcig mdzad bsgrub deli snying phur la kyi tsher dbus gshin

20

dang

sol pa byas mi'i rus thams

gzugs 'khor khar gnas lngar pos ste

pa'i cad

bus

pa gnyis bdun gyi sas

ma rnon su bcug rje'i

25

( de grog khru gang

gzugs

'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 bsgos S; A omits brkos to A. 4 la le : no : nas me sbar; 'di 'khor A; A adds lo'i before le'u : gzhan A. 4rab; : SR. 7A 5 'di'i A. 6 bcu 27 U missing. : btu yi : 'di ba dgod do Than; P, spel bcas pa before : srel spel adds P. before btogs S, bstogs btogs; A. 9A : gtogs adds zas 13 bskrad P. 20 10 A omits A. 19 grog tu. : 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)

zhal gnyis

gtsigs

pa 1 phyag

1 gsus

pa bu skra gcer gsil 1 nyi bcug ste gnyis ma phyed dam ro bsregs pa'i sar sbas 1 kha lhor bstan la du thur 'ongs [137r] bcu pa'i pa dang 1 mnyam bas bsgrub bzlas

1 zhal 1 phyag pa che gcig pa 1 zhags 1 dang 'dzin na ral gri pa pa 1 de'i ba byas la khar thod snying pa ba dam nam phyed 1 shin te tu phub la sba'o na ring 11 dur bar khyim khrod mgo du 5

sbyor

sngags

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

11 phyung pa'i
dug la

nas bkrus tu sbyor
pa'i

rab

na thar par ba gsungs te
kyis bya'i gyi sas yi

11 de nas rengs 'gyur ro 1 rte'u lo'i lpags pa la
ge bcu pa'i kyi deli la sngags rdul skras bris dang bcing la 1 rjes

10

sogs

rdzas bsgrub shul

1 lpags gcin

pa de btang ba'i

rkang bkang

bar snang
bar

bya'o
bya'o

11 phyi dang 11 rnam par nas bong bu'i gcin la kham phor dgang mdzad dang lhan cig tu brdzis
11 der 'khor pa lo g. yon bcug pas bzlas ni ba'o ro bsregs pa'i me la mnan la gshin rje'i sbyor pa byas na zhag gcig gis su bzung ba tu pa shin dbye ba'i rab tu gyi cho gas bris byas 1 de te kyi du mi khros la

15

1 rkang gzhag ste bas yi ge bcu pa'i rengs 'grub pas rab par pa'i tu byed rab do tu

sngags 11 'di sbyor

phyis rjes () sngags

20

sbyor 1 gshin ba ni sbyor 1 gnas bdun la gyi gnyis geig khar go gi 'khor

ba

bya'o rje'i sas du bcug yang

11 gzhan yang 'khor lo sngon 1 ma he dang rta gcig ste ma he gzhag 1 nim dang la ba'i 1

1 de 25

steng lo lo

snying gzhag

gnyis drung shing khrag gis

11 'khor

rta'i

[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

bris par de rnga

te bzhag nas

'di pas

ni

sngags byas na

kyi zhag

bye gsum par

brag gyis tu

ste 'byed na

I

shin

tu

sngags byas

mong

pas skrad la de yi

'dod yi

par byed gyi gnas bdun su

mnyam do 11 sas gyur

rgyab

ge yam yongs

ba

las

dmigs

rlung gi te I deli

dkyil steng
gzugs

rnam pa z1a ba phyed pa'i du bsgrub bya dmigs la deli rgyab
lag pas dbyug lho khor pa ru lo 'dzin bltas de par dmigs 'khrid te kha cing bya' oII' nas de' i

'khor

5

tu gshin rje'i I deli dbyug par khar spel gyis rnam par gong du ba yang tshom

pas rdeg bsam par

pa'i gsungs dag par bris med par

bya'i cho gas bsgrub I [137v] la bcug na par 'gyur ro

snying ming dang zhag bdun gzhan

10

the

skrod

11 de nas

ba gsungs te I nyi ma'i la gtum tshes yang rab tu sbyor khus byugs la nim ba'i la 'dzegs po tsha 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 pa'i byas chen bar la po'i gyi bskrad lag de pa gi rgyal du ba'i par dang do blangs la de bsregs gyi ras mtshan de dang mar khu de gcig dreg tu pa 'dod lham la de bsku'o pa deli mchil rkang 11 de kyi bya ste dang pa nas ras gnyis gzhan la yang byugs na skad

15

11 deli cig gis

pa

20

gsungs rlung

skrod dur ni bar

khrod

dkyil bri bya'i

'khor bya ming

snyu gus su bsgrub

rog gi I rlung spel te

ba yang rab tu sbyor I gro gal i lo ma la sam I bya rog gi dang khrag dbus 'khor gi dkyil gyi gtor ma za ba'i mgrin 25

S; A 'di---ste; 1A to DP. 2 bzhag : gzhag ste : omits SRUA. 4 mong : mo'i byas na. 3 skrad gzugs : bskrad omits 5 ba : ba'i A; las deli SRDUA; SR omit tu. : A; de yi : A. 8 rdeg la de yi A; 7 par la P. 6 la deli : pa : 'khrid A. 8-9 brdeg DUA; lho : khrid par par : Thor ru lo. 10 gas : ga las R. 9A SPU, khrid ste after pa'i adds S; tshom SR. 12 gyis : pa A; SR : tsom S. 13 to : gyi bzhag SRPA. 16 A. 15 gzhag la. 14 po : pol i lus : omit A; A adds sam bzung SPUA. 17 gyi po'i : sngon : gzung de. 18 ba'i A omits dkar before de ma rnyed : ras; po na bsku'o drag A. 19 A omits bas P; dreg : bsku A. 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 25 to : la A adds rkang after gi. after gi gi, add sgro'i A, P omits.

Z %7.

par sbyor skad yang shing shing blangs

bcings bar cig bskrad las

la gnas gis

1 bya pas bya

rog bzhin

bzung lhor bltas sa tshang

nas kun

kha

ma he'i 'phang la tu 'khor bskus la

gdong ste ro la

pa'i 1 de'i

rog tsha

11 gzhan nim pal i deli 5

pa gtor

ni

ba' i

mar

khus blangs

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 bram ze dang gtum po rnams kyi 'ug pa'i dang gshog pa 1 dha du ra'i la la me rab tu byas tu skra gcig shing

ma za kyi nags

ba'i

1 tshang

10

bsregs la 1 deli ba thal mes sbar med pa'i blangs la yi ge bcu pal i sngags bzlas nas bud med dang kyi bar du thal ba bzhag na 1 de skad cig skyes pa gnyis 'byed par byed do 11 de nas dur khrod kyi ras blangs gis te
la bya'i dang 1 gang 11 ro brnyan byugs kha dug la ming lpags gi de sogs bris pal i rdzas [138r] la 1 de ba kyis zer la der bran mo'i bcug phan pa du ni rus skra pal i dang nas tshun bar sbrul du bsgrub gyi bu byas par la spu te 'gyur gzugs 20 15

1 du ba

te pa blangs du sbar khyim nas gsad 1 deli la khrod te par

sdong 'thab gci

'dod steng kyi

bshang pa

byas la

1 dur bltas

me la

tu phye mas rab 1 bshig byas la pa

bas nam phyed gdong pa'i ma he'i sbyor 1 gang gi ming dang bcas par byas de gtubs la bsreg go na 1 rdo de skad 'chi'o 'jigs byed cig gis rje chen po na 11 de nas bskrad kyis ba 'di rab tu sbyor gsungs so nyid lhor

25

par

'dod

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 A omits 17 de la SRDU; A adds spu after spu dang. 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

pa'i pa'i bcas

'khor rdzas pa bris

lo dang to

la

yi dur

ge khrod

bcu kyi

pa'i sot la

sngags bas rgyal

sngon gang gi

du ming

gsungs dang

I nim ba'i shing 11 de nas de skrod 'gyur par ro 'khor lo g. yam pa 'am ras rje'i gang rengs 'dod gi

bzhag mtshan na 'dod rengs par pas gshin la ba bla dang yung bas

5

dang bsgrub bcu gis khar

dang bcas bris la bzhag ming pa legs par na de 11 gal 'gyur to sngags par ro pas dbang du bya bar I grog na mkhar gyi sa dang gur gum dang gi wang ba bla dang ba rnams Than tu byas to yung cig bya pho pa byas la 'am 11 gal I gi la rje'i khyim to brnyan tshad mo'i gzugs sor lag wang dang srin gi khrag 'khor lo bris to I deli spying du bzhag la 10

drug gro bcug

ga

gshin

I me tog dmar pos nas rang gi I kha nub tu bltas dus gsum du dbul ba dang la yi ge bcu bzlas byas na I zhag bdun gyis brgya byin sngags pa'i pa 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 I seng ldeng bris to gis I gang bya ba'i la bsro dang bcas gi me zhing ming par I de skad cig [138v] bzlas du na gis rlung gi shugs bzhin 11 de nas sngags 'gugs 'gyur 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 wang srin lag gi khrag nas bzlas bza' pa ba bya gyis pa pa'i dang ste btung I 'chi'o gshin rdzas de ba la ni skad cig II de nas rje'i kyis bris 11 sngags sbyin no 'gyur gis smyo bar gzhan dur to yang khrod rab kyi tu kyang zhing sbyor ras po I la la dang deli ro dang

15

20

25

zhag bdun ba gsungs dug rnam snying la sogs par

sngags

kyis snang mdzad gzugs 'khor khar lo bcug nas pha'i

I mar me chen brnyan byas la nags su song

30

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

rnam par nas mtshon rnon pos gtubs I rnam par la bas rnal 'byor brtsegs sbyor pa'i pa gnas bsregs lus byugs bltas kyis te I kha lhor snang mdzad nas 11 de nas dbral ba de myur du 'chi'o ba'i rab tu sbyor na 'byung 'ug pa'i ba ni bya rog dang rus na de pa blangs pa'i me

bsregs

la

5

bya'i ming dang lhan I gcig pu gnas su la tu yi ge bcu pal i cig I gang gi ming dang bcas par bzlas I de cig 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 bcug nas I gang gi ming dang bris gsus par nas sbal pa'i bcas pa them pal i' tu sbas na I deli og yan lag mtshon 11 de nas bu mo rengs pa'i 'bugs par 'gyur rab tu ro gyis gnyis la lcags kyi tsher mas bsgrub sngags bris sbyor
la mtho

10

ba

'di
pas

gshin
bris la gyi nas

rje'i
ro tshad rkang bu

sngags
bsregs brtsigs pa

dur
pa'i

khrod
sol I la

kyi
bas

ras
gzugs

la

dug
15 khar

sogs

brnyan

-gang lo bcug 'khor bas che

tsam

deli

g. yon

sbyor ces yi [139r] bya'o

ge mo'i pa'i las

ge bcu 'di yi

mo myur bzlas sngags na ni pa gzhan

pas mnan bar rengs par rengs su la par yang

snying I ma he'i la 'gyur 'gyur smra

cig 11 ro mi 20

rnams

bar

bdag nyid can gyis rmongs pa'i 11 dkon mchog gsum ltung 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 can la 'tshe ba 'di rnams la phan pa'i phyir sngags pas rjes gdungs pa'i sems kyis snying 11 gal la byas bar bya'o te gzhan 11 'gro'o ba chen por tsha tu sbyor gnod pa rab nyams nas na dam tshig

11 gal te sngags bar nges na dmyal

25

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 de nas; 9A SRDP. 11 nas : na SP9 la A. rje'i omits : rje 12 pa :aP. 13 'bugs A. 14 'di A. 15 la ro : gtub : ni 16 brtsigs la kha gtsigs byas te A. 17 A : te ro. : 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 byed ba dang. A. 24-5 dang brat SDA omit : brnyas sngags 26 'tshe S. 28 DP. 27 pa : pa'i A; sbyor : 'tsho : sbyar bar : ba RDU, ba rab tu A.

225

ngas slob theg

rgyud dpon pa

gzhan la ni po

du

'ang

bshad

de

1

chen

byed dang ý smod dang 1 skur pa la 1

sngags rgyud rab sbyor ye shes 'byed 'phya bar pa'i mi gang dag 'bad la gsad par bya 11 de ni yang rnal gzhan de la na gnas nas 'byor snying rung de bzhin la g. yo bar bya

5

11

rje med pa yis 11 byas na ni rung 11 las de ni

10

phyir ci

ldog

par

ni

'byung

bar

'gyur

sems can mtho btsam phyir phyir 11 'di la'o 'byor pa ni rnal
'di byed grub la 'jam chen pa'i po'i rtog dpal rnal pa ste 'jam pa'i 'byor gnyis mchog gyi pa'o ( dpal rdo las rje thams 'jigs cad 15

las rgyud 11 11

du---de 1 ngas : nges DP, : las kyang gsungs pa omits; .A A. 5 dag : ni A. 6 la : pas A; gsad : bsad A. 3 po : por A. 12 sems : sem P; mtho btsam : tho bzlog S. 11 ldog : bya ba 'jam pa'i bstam DU. 15 brtsam P. tho mchog : zhes las 16 P omits dpal before A omits rdo. DU, A omits; before thams.

?a. 6

[iii. de nas

Rtog

3:

sngags

btu

ba bstan

pa] sngags khams btu su ba rab sngags tu pas 5

lta ba'i go rims ji to I rab tu gtsang gsungs gnas la sngags btu bar bya
ji ltar drug ni ni pa'i Inga gnyis dang

cho ba'i ste

gas yul

po dang la

Inga drug

pa yi pa yi

pa dang pa

dbyangs gnyis
yang bdun bzhi

yig pa yi

gnyis ni
yang

pa dang idan la 11 gsum pa
yig gsum gsum gnyis pa la pa dang 11 idan 11 idan 11 11

pa
idan

10

ni

dbyangs

pa yi

pa yi yang dbyangs bcu yig Inga pa yi yang dbyangs bcu yig drug yang Inga bcu bzhi bcu drug pa yi ni ni

gsum Inga pa gcig

pa dang

pa

11

15

la

dang po dang Inga idan la

pa ýI

dang

rlung gi [139v] pa yi gcig ni pa pis ni gis

sa bon yang mnan pa

sbyin pa pa

la 11

11

20

dang pa yi gsum pa yi

gsum

11

mnyam mnan pa 11 la gnyis pa pa dang pa idan 11 pa

dbyangs gsum

yig

Inga Inga

25

pa yi

rlung gi dbyangs yig bzhi pa yi

ni sa bon bcu ni

dang

de nas gsum

sbyin yang dag dang 11

idan

II

gsum

de nas rlung gi drug pa yi yang bzhi de la pa yi rlung ni gi

pa sa bon

dang pa

sbyin po dang dang ni 11 11

30

gsum

sa bon

khams btu S. 4 yul 3A : gnas A. 5 : gtu go rims; omits A A. 8 ni bya ste : bya'o : yang A. 12 pa : par DU. 16-29 'gyur dang 18 SPU'add drug po gnyis pa'i unavailable. dang a ter 2s : po dang. : gi S; mnan : gnan P. 24 ni SDU. 27 gi : gis S. 31 yang : ni A. 33 la : nas A. yang

%T7

dbyangs bzhi
dbyangs de nas riung de nas dbyangs

yig bcu gsum pa dang inga pa la 11 pa yi ni
yig gsum pa dang ldan 11 no I me yi sa bon sbyin gi sa bon de bzhin yi yig ge tha bcu ma sbyin gcig

ldan

11

pa

5

pa dang ldan ý bon de bzhin riung gi sa mchog drug dang po dang 11 pa yi ni 11 de nas yi ge tha ma sbyin dbyangs yang gnyis de ni bzhi ni yig riung bcu gcig pa dang idan gi sa bon dang ni dang po dang 'gyur idan par bya inga la 11

10

pa yi gnyis

pa yi ni pa dbyangs gsum pa dang idan yig 11 de nas me yi sa bon la dbyangs Inga yig

15
pa

pa yi

gnyis pa idan pa dang inga dang 11 ni pa

de nas
dang por

riung

gi

sa bon sbyin

20

mchog gi lnga pa yi gsum pa yi

rnam par snang mdzad sbyin dbang phyug dang sbyar ba ni ni gnyis dang pa dang 11 par ba'i 'khor bya 11 lo

mkhas pas lan gnyis 'jam dpal 'di ni zhes 'jigs byed chen po

po ni brjod bya

25

rgyud

te ma he gdong can rtsa sngags 'bum bzlas las kun byed pa yis 'di kyi rgyal ni sngags po ste ma byung bdun pa yi 'byung ni bar bzhi mi pa la 'gyur 11 ro

30

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 ba 11.25 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

dbyangs

yig

bzhi

pa dang

idan

pa

bon 'og tu sbyin 11 me yi sa
de nas mnga' bdag bcu drug mtha' bdun pa yi ni gnyis pa la 11
pa zhing dang po la 11 gsum pa yi ni 11 'og tu me yi sa bon gdags [140r] bdag bcu drug mtha' mnga' ma ste drug pa yi ni bzhi la 11 pa dbyangs yig bzhi dang idan 11

5

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 yig dang po la 11 pa yi ni dbyangs yig gnyis pa dang ldan bzhi pa yi ni lnga pa ni bzhi pa

dbyangs

10

15

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 inga bo ru ni ni thig gnyis dang kyi les brgyan pa dang 11 po'o rgyal

20

pa yi

gsum pa yi ni 'di ni sngags gdong ma he'i thams cad las las sum drug lnga kyi 'bum pa yi pa yi sngags bzlas ni

po ste ba yis can sbyor 11 byed pa'o ni su grags pa kun dang pa la ste byed () 11 11 na las dang po lnga

25

yang

30

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

dbyangs bzhi

yig

pa yi de yi Inga dang po yi por

gnyis pa dang ldan 11 dang po ste ni du gzhag pa glad ni dang po dang

pa

rnam par snang mdzad sbyin brgyad ya tshogs pa'i sa bon la dbyangs drug la yig pa dang ldan spyi inga gsum 'di bo ru ni ni ni thig gnyis dang gdong les pa po'o can brgyan dang 11 gyi

dang

5

pa yi pa yi ni

10 11

ma he

snying yi
'jig ci

po'i re
rung btu rten

ge re
yang

sngags su rab tu grags 11 'bum bzlas na
gyi las ni cad gang byed (ý ba thams

gsum

15
mchod bya'o 11

sngags 'di chen pa'i

ba'i

cho

ga'i

dus

'dir

par

ni po'i le'u

'jam

dpal rnal

zhes 'byor pa'o

bya gyi

ba

11 dpal las

rdo sngags

rje btu

'jigs ba

byed bstan 20

ste

gsum

rgyud 11 11

brten 1 ldan A. 2 pa---ste : sbyar : pa' i inga par pas [? ] dang po ' og tu A; bya A. 3 de---gzhag bi : bzhi ra 5 dang por SPA. A. 6-8 : bzhag gzhag : thog ya--mar [na R] 11 stong dran de bzhin brgyan : pa mthar phyin 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

[iv.
de

Rtog

4:

sgom pa]
rje 'jigs byed kyi bsgrub cad la bya ste brjod byas bor dag par pa yang bdag med pa mngon dang por re shig ý chos thams pas nas ý nam

rdo nas de I bshad du rang cad dkyil 'khor po'i 'gro

du chos sngon dmigs bas 11 lhar gyis bdag dag med pa'i pa'i

thams par

5

bzhin [140v]

sngags ngo las

mkha'i dkyil du yam gi grub rnam pa rlung pa'i gi du ba'i bsam mo 11 deli du dang rnam pa mdog steng dbyangs las gyur dkyil 'khor dmigs pa'i yig z1a ba'i

10

to nu'i las

I

deli gzugs

steng su gyur

du

dhih'i par

grub pa'i nyi ma'i 'khor de las 'od dkyil pa'i
dang to bsam la

'jam dpal pa las gzhon 11 der a'i bsam par bya'o rnam pa dkyil 'khor bsam ste 11 nyi ma'i rnam zer 'phros
khro

bzhugs
dpa' bskul par pa 'khor dpag deli dag par to dog bya

de bzhin

gshegs
nas

pa rnams

bcu na pas phyogs dang byang chub sems
bo la sogs 'khor I nyi pa la shin tu bzhugs gshegs dkyil pas 11

15

1ha rig pa'i 11 yang 'ongs

mo dang

11 de nas yang mo sogs pa de rnams gcig du bsam stong par bya'o

dkyil nyi ma'i 'jam dpal dang tu II gyur

de bzhin

tshad

du 'od dang yang Inga steng po'i zer I hum de las ldan bsam ste 'od zer gyi rnam par par 11 sngon du gsungs 'phros du yang zhugs pas pa bzhin ge de las yi rdo rje chen po rnam par gdengs pa kha nag po'i rdo chub 'od rje zer de Inga las dpa' dang ldan pa rnam par dmigs par rgyas 1ha phra mo' i rnam pa sangs dang khro bo dang rig pa'i

brgyar phrag hum mdog nag

nas ma'i 'od 'bar ba'i rnam zer khyab bar bya'o par gsal

20

25

s to dang byang

sems

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. bdag R. 8 pa : : par bya' o A. 7P pas : kyi 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\

mos nam mkha'

gong bu ltar gang ba nyi ma la gnas 11 de sangs rgyas la sogs pa bsam par bya'o pa rnam par rnams kyis ni sems can yongs su smin par btul nas byang la rab tu bkod de 11 yang de nyid lhan cig tu bsdus chub til gyi
rdo rje'i can byed pa khro rje'i gzugs de gzugs 'jig pa'i brnyan nyid dus rab zhugs par I ma he'i dgu pa zhal 'bar kyi ltar ba I me la tu bsam 11 mo [141r] 5

nas rdo

gdong 'jigs gtsigs pa'i

chen po khams gsum za bar nus pa I ha ha zhes ljags 'dril ba I rnam par gtsigs I khro 'jigs 'gram gnyer pa gnyer gyi nas smin

rje rdo II zhal

10

ma dang sgrogs za ba

rten la sdigs mdzub byed pa 11 brgya byin dang tshangs sogs pa 'jug dang gnod pa dang dbang phyug chen po dang khyab la sogs pa za ba II thod pa gtsigs sbyin rtse mo pa'i 'jig thod pas thod byas pa I 'jigs su rung ba'i pa chen I phat 'phyang thod pa'i ces sgra sgrogs po can shing I zhabs bcu drug pa I 'phrul brgyan rgyan gyi gyis pa
gcer brkyang 'jigs sum rlon he'i cu pa bu'i pa gzugs ma gyen mtshan I gsus ba I skra pa che por bzhi pa byed du 'greng gyen du ba I g. yon pa I phyag pa I ma I brdzes

spyan 'jig pa chen I mi'i khrag dang pa I 'jig dang 'jig rten

po'i tshil

dus

ltar khro bas sgra dang I zhag dang rkang 'das pa'i iha la las

15

20

chen

rtsa 'dzin pa

pa phem ces sgra I glang dang ldan pa I dpal 'jigs rdo rje par bsam par bya ste

sgrogs po byed

pa che' i pags chen ltar po

gdong

can

rnam

I de

shin

25

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. 7 gdong brnyan : : dang A. 6A 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 'jigs ba'i thod thod byas pa A. 17 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

tu ba

bsam la

pa shin

brtan tu bya rtse

par

byas

te

I

de

kho

na

nyid

kyi

sbyor tu pa pa

bsgom

par

na mtshon

mnyam par sngags pas rtag gzhag pa'i I g. yas dang po na gri I gnyis ste gug I bzhi I gsum pa na gtun shing gcig pa

pa na rdo rje na chu gri I bdun pa na mdung thung sta re
pa na tvam rje lcags ga I bcu kyu I bcu gnyis pa na pa na pa rdo na rje dbyig 'khor tho I bcu bzhi

I lnga

rtse gcig I brgyad pa na mda'
to lo ba ( bcu ý bcu ý bco gcig gsum Inga pa

I drug pa

pa na I dgu
kha rdo ral

5

pa na na

pa na

gri [141v]
bzhi

I bcu drug thod
pa na I bdun

pa na cang I gnyis pa na mgo bo pa
pa I Inga pa

te'u'o

I)g.

dang po na yon pa'i I gsum pa na phub I
I na pa na me

10

drug na zhags pa pa I brgyad dril bu I dgu pa na rgyu ma pa na gzhu I bcu gcig kyi lag pa I bcu pa na dur khrod ras pa na I bcu gnyis bu gsal la btsugs skyes shing pa pa na rkang

15

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
pas pas lug

lpags pa rlon po che'i dang pos mi I gnyis pas ma he
bong bu I Inga

bzhi pas sdigs ý bcu drug pa gsum pa kyi ras phyag gnyis 11 zhabs 'dzin pa pa'o gsum pas glang
drug khyi I

I

bcu

20

pas rnga mo pas I brgyad I zhabs dag la bdun pas wa g. yas pas 'di ý gnyis dang pos bya rgod zhabs g. yon pa'i zhon pa'o I bzhi ý inga 'ug pa bya rog tsho gsum pas pas pas ne ý I drug khyung bdun pas ri khra skegs pas chen po pas I zhabs 'di dag mnan pa'o bzhad brgyad pas g. yon pas dpal 'jigs byed rnam chen pa shin po'i tu dang khros po'i pa zhal can ni I rwa rab tu gnag kyi pa ma he'i

25

g. yas

1 par RA. : pos A; te :S : bzhag omits ste RDP. 2 gzhag 3D omits A. 4 mtshon gri : rdo rje : mdung A. 5 na; phri 7 dbyig drug thung. : dbyug A; to omits pa : drug A. 6A 13 S, gyi A; SRP omit RDPU. 10 pal i: : tho 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

zhal pa II pa zhal

gsum ser rwa dud po

pa ste

dang

po

sngon bdag

po gi

11 gnyis

pa

dmar

I mnga'

zhal gsum g. yon par kha I gsum pa nag po tu bsam par bya'o rab

gsum shin zhal I dang po dkar la I gtsigs khros rab tu pa II rwa gnyis kyi bar du

po tu khros pa I gnyis po pa'i dbus 5

I gsum

kyi

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 bor ral inga dang ldan pa rnam par bsams te I spyi pa ltar thams cad spyan gsum par bsgom ste I 'di zhal rnams zhal
bdag dpal nyid rnal bzlas 'khor dgod kyis nyid rdo rtag rje tu 'jigs rtse byed gcig tu dmigs so I [142r] can la bar de chen po ma he'i I dpa' bo'i nas nas sngags khar gi nas gdong gnas bzla nyid de bdag

10

bsgoms yin par 'byor pas de nas phyi pal i dus su rang gi bsams par bzlas bya'o par te I deli 11 11 'bar bya'o

gnas pa'i I bya ste mal i kyi pa'i dkyil yi ge yid 15

steng ba dang

snying du rang phyi

I nyi sngags

ma yengs

sbyor rtag dur

la tu khrod

gnas 'jigs

pa'i byed

sngags las bsgom lnga bsgrub za kun

pa yis bya 11 bya

1

20

tu rtag de yis bsgrub gzhan mtshan yang

gnas la bdud rtsi las

zhing rnams bza' gzhan zhing 'byor med 11 pas ýý

mar

me che ba'i

25

mo rgyu

rnal

khros pa. 3 rwa 1 gsum pa : gsum la P. 2A adds po after la I dang po; A adds dang A; par : du A; A omits rwa'i dkar po. 3-4 A omits gnyis pa. 4A adds dang after after U; kyis kha; A omits gsum pa. 5A omits tu. 6 kyi : 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 pa'i rtog dpal pa rdo ste 'jigs byed rje I bzhi 11 pa'o 5

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

[v.

Rtog

5:

bris
'jigs

sku'i
byed pa

cho gal
bstan ras pa'i sam bris I ro la sku'i bkab cho pa'i

de nas ga rab

dpal tu

gsungs

chen pos I dpa' bo'i

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
pa I yid sred pa gzhungs pa dang bral I dad ba pa 'di dang ltar ldan yon pa tan I brtse dang ldan ba can pa'o

I me tog sam

5

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 11 de la cho ga ni gsang ba'i la I sbyin no gnas su gnas
shin dang tu mnyam par pa pos gzhag sgrub pas ba mthong bri las bar 'jig bya ste rten I ri pa mo mkhan gzhan gyis

de lta

bu'i

10

mi mthong sum cu rtsa
po

bar
[142v]

bri

bar pa
pa

bzhi
rnam bar

bya ste I zhabs bcu drug pa I phyag 11 zhal dgu pa I gcer bu kha dog nag
pa can I 'jigs pa chen mtshan zhal ste bri sngon bar ma gyen dang po po dang bya'o 11 de po yang du 'greng ma he I dmar I po du 'jigs ba'i rwa'i dang dkar su dpal

15

g. yon par byed pa'i ka bri thang g. yas 1 ser su

brkyang

bya'o pa

zhal

gsum tu

20

pa po shin dang I dud kha dang I nag po bar bya'o tu dmar po bri rab gyi zhal ser po

khros

po'o 11 deli bo

11 g. yon kyi gnyis

dbus

cung zad ( mtshon dang rtse gcig pa gug g. yas par gri ý rdo rje dang dang rtse pa dang gcig chu gri shing I lcags ý mdung dang kyu dang dang dang re mda' sta I rdo lo dang dbyig kha twam ga dang I 'khor to dang

khro

bri

du steng bar bya'o

'jam

11 phyag I gtun dang

25

[ba] bshad A; A; ro : zhi 3 bstan A. 4 gsungs : gsungs : 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 bu'i 8A 9 pa'o rtog. : pa A. 10 de lta omits after yid. dpa'---la. A; A omits tu A; mkhan gyi : shin pa'i : 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

dang I rdo rje dang I cang ba dang I ral tho rje gri fl phyag g. yon pa na thod pa dang I mgo bo dang I te'u'o dang I rkang pa dang ý zhags pa dang I gzhu dang I phub dang I dril bu dang lag pa dang I dur khrod kyi rgyu ma
ras dang gsum dang dang I. me thab gsal gis shing phug pa I sdigs I 'phan dang dang thod tshal rtse mdzub I rlung II dang bskyod gis pa pa'i ras so phyag lpags kyis po che'i pa rlon glang pa 'dzin pa bri'o bu g. yas pas mi dang ý ma he dang ý glang dang I I skyes 5

gnyis II zhabs

bu dang I rnga mo dang I khyi dang ý lug dang I wa 11 zhabs g. yon pas bya rgod dang ý 'ug pa dang rnams so bya rog dang tso dang I khra dang I bya chen dang ne dang ý bzhad rnams so 11 'di lta bur 'dug pa'i ri skegs 11 deli 'jigs byed chen po bri bar bya'o log tu rdo rje bong
dur byed khrod I chen po yang dang bri I bar bya'o 11 'jigs srin po zhing skyong pa pa dang bu mdung rtser dang I ldan btsugs pa skyes pa'i gzugs der 11 n. ya gro dha'i du dag gi steng bar bya'o shing mthong II 'phyang ba bri bar bya'o bu bu bsregs skyes skyes I mdung gis 1 bri bu yang bri bzhin phug pa'i skyes yang I khyi dang dang bya rgod bya dang bya sna tshogs rog dang rnams tu lta lce spyang [143x] kyang ba gcer dang bri skra I ha ste bshig ha 'byin I bcom pa pa ldan bri 'das rgya I sgrub la rtse lngas pa po pa chen po I ro langs

10

15

20

bu

I phyag

gcig brgyan

S. la A; phug pa : phub ma P, btsugs 5 gis pa A. 10 : gi SRP; P. 12 tso ice A. 11 rnams : tsho : rnam spyang wa : SP. 13 rnams A. 13 skegs : rnam P. bya : khyung : skyegs R; bar bya'o A. 15 po yang : 14 'og : po'ang rol : phyi dang A; A; po : por A. 16 byed pa : pa'i gnod sbyin ste A; pa dang : rtse : pa S. 17 rtser : skyong pa skyong bar bya'o S; der SRDP; btsugs : de SR. 18 mthong : gtsugs A; A bya A; n. ya gro dha' i: tali bstan rgya gro par : bstan bar bya' o: du : nas A. 19 bri dag gi; par omits PU. 20 A R. bsreg bar bya S; bsregs bya A, bri : sregs bzhin; bzhin; DPA add pa after : phub pa phug---bu omits SRDPU bu'ang tshogs; R. 21 A adds pa after A; bu yang : dag U, spyang dang : spyang 22 spyang bya rgod dang. omit PUA; brgyan S; 24 bshig A. 23 gcig : rgyan : gshig : cig S.

237

pa I thod

I cang

te'u

dang

I thod

pas bri 'jug pa tu legs par

bor brgyan spyi I 'di ni gsang la I sha gzhag

I kha twam ga 'dzin dang pa I dgod cing dur khrod pa ba'i chen bris gyi sku spos ste dbul gnas ý deli

pa der gcig mdun

du

dung

chen

gyi

'phreng

bas

bzlas

pa

bya

mnyam par gzhag pas dus gsum du 'bad pas bris II gzhan gang yang mi gzhag go I gzhan gang gi mdun ngo du yang mi dgram mo 11 klog pa dang btung ba dang bza' ba I gal bza'o dang I-ston tu mtshan mo mo ni sha chen rtag te mchog gi dngos grub 'dod na dus dang khrag gi spos bris sku'i mdzad 'di ni 'jam 'byor pa'o dpal gyi 11 'jam pa'i gsum du rnam par mdun du dbul lo snang 11 10

sngags pa sku bsrung

5

po rnal ste lnga

rgyud 11

byed chen 'jigs mchog rdo rje las bris rtog pa sku'i cho ga'i 15

A. 4 bri'o dgod : rgod A. 3 bri S; : 2 brgyan : rgyan bzhag SRPA. 5 gyi : gyis P; bas : ba P. 6 gzhag gzhag : S. 7A adds du 'bad pas : la RPU; bsrung bzhag R; : srung R; bzhag S. 8 du yang : du'ang gzhan gang; gzhag : after S, klag RP, ldag A; bza' ba : bzab pa A. 9 mo klog : glag SDPU. 13 'jam pa'i : zhes bya ba DU, mchog mchog : ma dpal A. 14 po : po'i A.
" 23S

[vi.
de

Rtog
nas

6:

sbyin
sreg pa

sreg
gi ste la du las

gi

las
kyi por

kyi

cho gal
ga gsungs sngags pa ji pas ltar dben las la 5

sbyin gyi rim to

cho re

sngon pa'i kun gnas yin rnam

1 dang mtshan

shig

gnas byas

su phyin gong

phyed pa'i 11 de

las thams pa yis 11 gal to gsad no par snang

gsungs cad bya'o

sreg gi na sbyin 'byor lha'i rnal la las ni 'di

'dod par dang mdzad

na der mi'i bong bu'i

rnams rus pa dang dang sbangs

khyi'

i

sbangs cad
bas

dag thams
gyi bltas par gsum me des bya sbyor to brgya gyis kyis ni las

tsher ma dang skra dang sen mo dang de tsha ba'i mar khus sbrus la ma he'i zhal
par the gzhag gi tu tshom gcig la ming 1 kha dang de Thor bcas gang

10

1 shin tu mnyam pal i me la ro bsregs brgyad bsregs rtsa na 'chi'o gru gsum gtum po'i de nyid 11 yang byas na

med par gnas

phyogs

zhag [143v] la

15

thab

rdzas

der du gsungs nas sngon pa'i 1 sbyor la sbyin bya ste ba me sreg 'grub bo 11 de nas dbral 'dod bar na dang ma he dang rma dang par bcas bya dang rta'i yi des sbrul sha dang dang skra 1 lhan 20

dang 'ug rog pa 'bras dang phub dang cig tu dur gang gi ming kyi khrod

kyis

11 yang la sbar

na dur du khyim

me la sregs na khrod kyi la shing gnas to gong gi

ge bcu pa'i sngags 'oral 'gyur bar ro po'i de tu me rab bsregs na

gtum rdzas

rdo rje de nas bskrad

'dzin

pa lta bu yang nyi ma bdun gyis par 'dod na bya rog gi sha dang

'bral lo 11 1 rnga mo'i

25

3 sreg RDPUA; gsungs U; : bsreg : gsum P. 4 shig : zhig dben pal i gnas : pa D. 4-5 pas : 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

rtug rlung

pa gi

dang dkyil tu

lhan 'khor la su

cig I

tu gyi gcer

chang dbus bu te su

dang

yang

dag

par kyi bsgyur

ldan shing nas kyis

pa la I

I dur bshig rje'i

khrod par

me rab kha lho

sbar

skra I gshin

phyogs

bltas

sngags

che

ge mo' i ming dang bcas par lag pa g. yon pas sbyin sreg byas na skrod pa las gzhan du ma yin no 11 de nas stong ' dod na I ba bla dang yung ba dang ldong rengs par ros dang gi wang dang bcas pas dkyil 'khor gru bzhi pa byas la kha byang ba du dmigs gang gi ming sbyin 11 byas na I de nyi ma bdun gyis rengs par 'gyur sreg ro de nas grong bskrad ' dod na I nim ba' i shing la me par tu sbar la I khyi'i rab sha dang sbal ba'i sha dang khyim bya'i khrag gcig sha dang rnga mo'i rtug pa dang byi la'i la I gshin rje'i ba la gnas pas I grong gi tu sbrus sbyor sbyor ming dkyil par yi ge bcu pa'i sngags kyis rlung gi 'khor gyi dbus su sbyin sreg stong phrag bcu byas ' gyur ro II las de rnams ni shin tu na grong skrod par bya ste I gzhan du na sngags pa yang mnyam par gzhag par II gzhan gang la [144r] la 'bab par 'gyur rang nyid ro mi bstan
I dug nas gyur na sbrus par byas

5

bltas I nas

te

las

kyi

rjes dang

su 'brang bcas par

ba'i 10

15

dang

bcas

20

yang
gis rengs stong

no
dang yi

I de nas bu mo rengs
I ske ge cig bcu ces pa tshe pa'i dur la dang bcas

par

'dod

na

I tsher
khrag bu mo 25

dang ma

par rang gi dang bcas sngags par khrod kyi sbyin me la ma yin no 11 de

sreg zhi

rengs

gzhan

nas

bar

bya bar

'dod

na mar dang

sbrang

rtsi

dang

'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 : A. 8 pas P. 10 par : par 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; kyang las de dag mi bya A; R-omits : kyis ro; -ro 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 parý no : min A.

2L%0

dur na bltas

ba zhi

dang bar te byas

bcas 'dod

par par pas des

ba dmigs dus yul

la

sha'i nas yul du

shing gyi sbyin byas

la shar

me rab phyogs

tu su

sbar kha

gnas na

gsum zhi

brgyad

bar

sreg stong 'gyur ro par

rtsa II de

nas rgyas dang bcas
las byang sngags kyi

par pas

'dod

na

til
ba'i

dang
lha'i

'bras la
sbyor

u du mba ra' i
'brang

shing
bzhag sreg

nas me rab tu
ba dmigs pas yi ge byas

dang

dang sbar
te bcu na

mar na
pa'i I kha

5

su rjes du bltas nas mnyam par dus gsum du sbyin kyis

stong

rgyas

par brnyan rje'i

'gyur

ro byas la

sngags

pa yang grub pa the tshom med par I bya rgod 'dod 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 nyi ma bdun gyis 'gyur par ro gang 'dod dgugs

II

10

11 de nas smyo bar bya bar so I sha chen dang tshang chen po'i 11 de phub ma'i me la bsregs bar 'gyur bsregs ro na smyo 11 de nas nor nor ma yin par bya bde legs su 'gyur ro na 'dod na II ras bal gyi me la dha du ra'i bar 'bras bu dang brgyad bcas par sbyin mtshan mo yi ge bcu pa'i sngags brgya rtsa sreg byas na shin tu chud zos par 'gyur ro

15

20

II. rie 11 a ru ra bsregs de nyid du'gyur rdzas na slar 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 ba lang bdag por 'gyur kyi thams cad 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

25

A; nas : pas A. 3 sreg : bsreg 2 na : nas A; par : pa'i 6 na : nas RA. brgya A. 4A omits byas par. RPA; stong : 9 sreg : 8-9 A omits bzhag. 8S yi---kyis. par omits dgug : 'gugs R; tshes tshe S. 11 A omits de bsreg A. 10 : 12 na : to A. 12-13 ma-11-12 A omits gshin---kyis. nas. R. 14 dgugs so 13 pa yang : pa'ang : des bgugs so A. -ro 'gyur A; bya bar : byed par A. 17-18 ro : 'gugs so SRDU, A A. 19 DU omit dang; 18 ras : shing bya bar. A omits U. 22 pa 20 sreg : bsreg RDPA, bsregs omits yi---sngags. RDPA. 24 lang : U. 23 du : tu SRA; sreg : bsreg : par 25 tu bcas par : dang. A; A omits lang D, glang gi gi dang bcas pa A. 26 A omits de.

Wt1

do 11 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 rta'i nor dang bcas pa dbang du 'gyur ro sha rnam tshom 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 par kyis snang dang bcas 5

bcu

pa'i sngags kyis mtshan mo sbyin sreg stong byas na II nya dang sha dang dbang du 'gyur zhag bdun gyis ro chang dang bcas pas 'jigs pa med par yi ge bcu pa'i brgyad byas na bud med sngags kyis sbyin sreg brgya rtsa cad dbang gi rog 11 de nas skrad 'dod na I ro par gi sha ma 'dres par yi ge bcu pal i sngags kyis ming dang bcas par sbyin sreg stong byas na nyi du 'gyur

10

thams bya gang

15

'dzin bu yang rab tu 'bros ma bdun gyis rdo rje pa lta na I phra II de nas bya i mi lta mo' ci smos tshang rog gi dang 'bras kyi phub ma dang lhan tu dha du ra'i cig shing I yi tu sbar gis me rab nas ge bcu pa' i sngags gang gi byas na I nyi ming dang bcas par nam phyed na sbyin sreg II ' gyur de nas dbang du bya ma bdun gyis skrod par 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 nyi bsregs dbang du 'dus pas na te ji ma bdun gyis srid 'tsho'i bar du mi 'bral lo 11 de nas 'gugs par 'dod na

20

25

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

bdud

rtsi

Inga dang de

gi ming byas na rnams

mar bcas

dang par cig byas

bcas yang

par sbyin

seng sreg bar pa'i pa

ldeng brgya

gi

me la gang brgyad rtsa II las bya'o 'di 11

skad

gis

'ong pa byas

'gyur

ro

ni sngon [145r] gzhan pas 11 'gyur ro par

du bsnyen na

sngags

sngags pas 'jig rten pas

dbyes

5

ji

ltar

bye brag

gang la'ang bye brag phye na sngags pa yis dngos grub 'grub pa ma yin no
ngas itar ji rgyud bye bya sems gzhan brag las kyang

bya ste 11 mi bye brag sbyin mi bya'o 10
de 11

bshad 11

de bzhin rdo rje

ma skyes pa ba'i-bye brag smras dpas kyang mi 'grub sngags mthong tu las gis kun mi bya pa pis mi bya bya 11 'dod 11 ýý 11

15

gang gi de phyir gzhan to gal de dag sngags 'di rnal rgya

mdun du'ang las rnams lhan cig pas pu zhig las

dang

sngags gcig

bya byed

20

pa de yis 'jam 'byor che ba'i dpal gyi

ni

'jam rgyud

pa'i las ste

mchog

rdo

rje

'jigs las kyi

byed cho

kyi ga

rtog

pa

sbyin sreg gi 11 drug pa'o

25

2 par yang : par U, pa A; A omits 1 SR omit Inga; mar. 5-6 dbyes par bsreg SRPA. 3A adds gcig after cig. sreg : bar A. 9 la'ang 'phya : la 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 bshad de : gsungs to A; de A adds dag after gzhan; ngas; DU. 20 zhig gis : P. 13 pa : na A. 18 dang : du'ang : pa 'jam pa'i 23 S omits ni; kyis A. 21 A omits byed. : nyid bya ba dpal DU, mchog A; kyi 'grub A; 'jam---mchog : zhes A. 24 sreg : bsreg A. : chen po'i

zws

[vii.
de par las cho

Rtog
nas bsam

7:

bsam gtan
las

gyi
kyi

las

bsgrub
ji kyi

pa]
lta rab bya bu tu yang dag

gsungs dgos pa thams dang por ga'i ba cad 'khor steng gyur ba la

gyi gtan te I bsam gtan cad re

cho

ga

dang tu rnal

rab shig

sngags bsgrub 'byor du las 'bar

par pa

ba sbyor I deli ste gdong ma he'i ba byas gyur par bshig pas pa'i bsams pa II de I

5

pal i sbyor las thams me'i I la bred dkyil deli par

gnas pal i III) bya'o kun du tu

sngon ram bar

sbyang

gsal bsgrub bya gi

yongs su bar rnam bur skra

gcer

10

mdun du rnam par bsam mo bo'i lus las khro par rang gi gzugs mang po rnam nas khrag bo de rnams kyis btab te I khro ral cing gri spros II bsgrub bsam par bya'o ' thung bar bya de' i sha za ba bdag dang bar bla I rgyu bya ste ma la par ma drangs I dkon mchog 'debs bsam gsum la par la bya'o gnod pa 11 'di byed skad pa I smra dang

15
I

pa rgyob sod skur pa cig rgyob cig 'dzin rdo rje sod cig bsams pa tsam gyis pa yang zhag cig I phra 'chi lta bdun srog mo'i chags na gzhan ci gyis I de nas gzhan bsam gtan ba tu sbyor rab yang gyi smos [145v] bas 'byung ba ni gdong nga pa'i ma he'i sbyor I) me'i bsgrub bya'o la gnas te las thams par cad rgyal dkyil deli de 'khor mdun dag tha du kyi dbus su bsgrub bya bsam ngu par bya pa bar ste I shin par bya bsams I srin tu bsam rnams la I po gtum par te

20

sha za par 11 gzhan bya'o

srin po mang po dad pal i lus can ma rungs I khrag 'thung bar ba dang yang rnam pa sna tshogs

25

rnam pa'i

: bas 3 bu : ba PUA. 4 dang---tu tsam gyi A. 4-5 ba las : U. 6 bsgrub R; deli A. 5A : 'di'i tu; : sgrub omits rab ba : A; sbyang A. 7 gnas : gnas pa pa'i : ga ni ga'i bar 'bar A. 8 ram : re pha SRDPU. 9 bar bsnyen : zhing pa S. 12 DP omit bu SUA; bshig ba A. 10 bur 'bar : shig : : las; A adds brnyan : por U. 13 kyis gzugs; par after 'thung 14 brgyab A. btab S; : U; : : gris gri gyis de P. 15-16 to A. 'thungs S. 15 'di : smras smra---ste : brjod bskur S. 18 A adds shing 16 pa : par D. 17 skur : SRA. 21 bsams; R. 19 mo'i : mo : 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

rgod rog dang 'ug pa dang wa rnams 'thung bar dang khyi kyis ba dang I khrag rnams sha za bsam par bya ste I bsam gtan 'di'i rnam par rab tu sbyor 11 dpag tshad brgya na gnas bas the tshom med par 'chi'o bzung bas bsam gtan brtsam sems kyis (I sngags pas bsam gtan II de nas brtan bya'o par 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 pa'i skyes par phye byed bar par bsam ste ma gyur rab tu mi du rta dang ma he gnyis srid 11 phyi nas bsgrub bar du'o bya de gyi I bsams pa bar bsam par bya ste mdza' I ji bu yang 5

I bya

dag

dang

I bya

10

gnyis te tsam gyis nyi ma bdun gyi bar nges par 'thab par 'gyur du ma yin no 11 de nas bskrad gzhan 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 par de' i gyur ba sbyor steng bar la pas du bsam gnas dbyug rnga bcas bsgrub par pas pa bya bya deli 'dzin gcer ste rgyab I tu skra ma he'i gshin-rje'i gsil bstan ba la rnam bu bshig gdong pa can gzugs par bred gyi lag bsam 11

15

20

pa

rje'i par gshin 11 rnal [146r] bsam par bya'o 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 bya rgod ba ni bya rog kyi tu bsgrub rgyab gam sbyor ba gcer bya skra bu rnam par bsam mo 11 deli grol rgyab

g. yas I bya ste par deli ming dang

mo de

pa skra kha ihor

ngo gtang brjod sngags pas rnam 'byor bsams pa pas 'di

25

1 SA omit dag; wa rnams : lce spyang A. 3A omits rab tu. bzungs te A; bzung : 5 bu yang : bu'ang R; sems---bas : A. 8A S, dbral R. 6 gtan : pa A. 'bral : 'bras 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 : bsam : bsams S. 14 ma yin : min A. 15 A omits las; 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 SA. A; gtang S. 22 de : deli : btang : bsil g. yas; gsil 23-4 pas---bya'o R. : par byas na A. 25 pa yang : pa'ang 27 gam : gi'am A.
1LtS

tu

gshin pa bka' bya

rje bsgrub bsgo ste

rnam

par

bsam skra

par bzung

bya ba bltas

ste

I

lag

pa

tho

ba can bsam na I

thogs gyis par

bya'i ste

de ma he'i nas bsam song par

gdong bar byas

I kha gcig

lho

ru sbyor

I rtse

pa'i

bas

rtse 'gyur
las

gcig ro
byung

ba des zhag bdun gyis sbyor pa'i skrod par 11 de nas 'gug par byed par 'dod na I yi ge yam
ba'i dkyil dang I rlung 'khor zhags gi dkyil deli pa 'khor steng lag tu I deli du thogs gshin pa steng rje'i rnam par du a las gzugs bsam

5

ba'i zla lcags kyu

no bka'

II

gdong ma he'i bsgo I gshin rje
bar de khug song

pa'i
cig bar

'byor la gnas pas de la rnal song la yul che ge mo nas bu mo che
I de skad bskul bas yam gyi rnam

10

bsam par bya' oII bsam rnam par I 'di'i ba la tu- sbyor rab gtan gnas pas pa'i sngags 11 bud med bkug la rol khams gsum du gtogs bya'o pa'i par ltar bsam pa brtan ji bas par gyur na 'di'i rab tu sbyor 11 de nas sbrul bya'o de dag bya'i gzhan gyis mi gyis zin bslang ba'i tu byed pa gsungs te I rang rab pa gi snying khar deli rnam bsam las rnams [146v] bas po 'dab ma brgyad pad ma dkar du dbyangs gsum pa steng yig de yis 'og par bsam mo ni par bdud bya ste deli 'dzag rtsi rtsi nas bdud thim par bsam gsum yongs spyi bsam bor par nas ste ba'i pa rnam 'dab mar gi klu'i par phat bsam 11 mo brgyad pa

ge mo myur par bskyod

15

20

pa 'phros par su

yi ge bya'o bsgrub I bsam dug

gzugs rnam par i kha dog dkar po II de'i klu mig bya gtan deli 'di'i med par lus la 25

bya gang

khams

kyang

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 12 bar : du A. 12-13 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 17 sbrul SDPU, A A; bslang : blang : [dug] 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

gtan gyi rab tu du bsam ste I deli mdun rlung gyur ba'i gi dkyil

ro bsam

II

dug khur

stong

yang

za nus so ba 'byung sbyor

II

de nas zhu ba' i I bsgrub bya ste

la yi ge yam las rkang pa gnyis 'khor bsam par bya i deli steng 5

dkyil 'khor du gsang ba'i gru gsum kha dog gnas su me'i 11 dmar po ram gyis bsam par bya'o byin rlabs gyis pa 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 11 deli dbus su yi ge bam mgo thur du gnas bsam par bya'o I 'di 'dzag bsam ste las bdud rtsi par par pa ni legs bsams nas rlung tu spar te I me des gis me rab rnam par 'khor bsregs dkyil bsam I dbang chen gyi par rnam par dbang dkyil
'di de yi to

10

chen 'khor

dkyil gyi de zhu bar
ba tsam gyur bzhin the

'khor

gyi

drod bya'o

bsam par
gyis te du I I med I ni

kyis 11

bdud

rtsi'i 15

yis

sbyor bud

med zhu

ma yi ni shing zhu bar byed par

tshom

20

blon 'am 1 rgyal de nas rgyal po dbang du bya bar po po'i la rab 'byor 'dod na sngags pa ma he'i gdong can gyi rnal 1 de nyid bya dmar por bsams te 1 bsgrub tu gnas la mdog 1 phyi du gnas la du gnas pa deli gi steng nas rang gang dmar po phyag na lcags kyu dang zhags 'jam dpal lus mdog pa can phyung ste 1 'jam dpal des bsgrub bya'i snying kha

25

'byung ste : gsungs pa 1 zhu : bzhu A. 2A omits rab tu; A. 3 bsam ste : bsams to A. 4 gyur ba'i : byung ba'i 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 de A. 15 bar : ba'i : bya ste A. 17 par A; bya'o : rnam 'di'i 'di yis SA; yis RD. 17-18 ni ý de yi : deli : : yi S, bar byung A. 19 ma yi ni : ma'i A. A. 18 gyur : 'gyur 20 A adds do after 24 de : bdag A; P adds la after med. de. 25 phyi P. 27 A adds rab tu after can; kha : : phyin khar R.
24T

dpal 'jam ste mgrin pa nas par I bsgrub bya de myos par bsam la rab tu gzhug sku gyi go II bcu pa'i de'i bya khar sngags snying yi par ste ge II [147r] kha dog dmar po bsam par bya'o rnam par yang dang bcings bkug bsam sgrub bya'o bsam pa pos ye shes kyi 11 de dang bsgrub gtan 'di'i rab tu kyis yi ge la gzugs bya bar tu gyur gcig gzhug bya'o par 11 5

I

'khor bas nyi sbyor ma bdun gyis bar los ba yang dbang du 'gyur te I ji srid sgyur mtsho'i du the tshom med do 11 rab tu mnyam par bzhag pa'i sngags

pas yang

mi mi

g. yo ba'i sbyin 'jigs

sngags chen po ma he'i rdo rje gdong can gyi bsam I smra bar yang mi bya I la yang mi sbyin gang gtan dbye ba yang mi bya I bris kyi sku yang gang gi sngags du yang mi dgram ste I thang ka yang gsang bar gzhag mdun no byed rab sbyor rgyud pa go ba gzhan su la 'gal tsam yang te smra 'jigs byed dang I gzhan yang rnal dpal rdo rje na 'gro dang I mkha' ma rnams kyis za'o rnams ma 'gyur bas I deli tshig phyir sngags pas nyams par
11 de nas dam tshig no yang mi sbyin I dam pa'i dang pa med pa par rtog I dul ba can la bo bla ma gus pa bstan pa la nges par 'dzin pa I rgyud mnyam pa brtul de dang can zhugs bzhin gshegs pa I mi

bsam gtan 11 gal te

gyis

bya'o

11 rgyud gang la I dpal kyang mi bstan

10

15

I

'di'i

tu

ba

I bzlas I gal mi smra dang

dang smras 'byor I dam su la
dpa'

20

ý rnam pa' i khro

sbas

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 de after RP. 6 i A. 5A gzhug : zhugs adds ge; po : pol 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. R; R; gi P. 15 du yang : du'ang : sku'ang : gis 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 la'ang R. 21 P adds : na la. after nas; mnyam : mnyams A. 24 A omits

IRS

ba la

I snying phyogs

rje pa I

dang

ldan

pa

I bzlas

rnam par smin pa la I bu'i bzang po ste tan khyad par can ni slob yon ma 'khor dam pa dpal dkyil 'jigs byed chen po la rdo rje I rnam brlan tu gus pa I snying rje chen pos yid mchog pa I mchog tu bla ma la gus pa I rab tu par rtog pa med pa brtag la shin tu rnam par bsams te I bla mas de lta pa bu'i slob ma la sbyin no bcas nas
rten rten nyams [148r] pha par rol 'gyur

dang I bsam gtan pa 'dzem pa I 'di lta

5

chen po'i rgyud sngags pas gzhan la byin na de dang slob mar dmyal bar ' gro bar the tshom med do jig
'dir tu ni ni ro 11 'jigs dmyal pa bar chen 'gro'o por 'gyur dam ro tshig 'jig kyang

dpal

rdo

rje

'jigs

byed

10

'di byed

ni

'jam

dpal

'jam

dpa'i

mchog

I dpal

'byor rnal gyi rgyud las chen po'i brtag bsgrub pa'i rtog pa ste bdun pa'i 11 dpal
pa nas pa gyi dpal las 'grub can II

rdo bsam gtan 11 pa'o lo

rje gyi

'jigs las

15

rdo
btus

rje
nas dpal

'jigs
phyung rdo grub

byed
ba

chen
rtog

po'i
pa'i

'khor
phyogs

rgyud
bklags

'bum
pas gdong 11 20

dngos

'jigs byed chen po ma he'i rje 'grub rtog pa'i pa rdzogs s. ho chen po nas dpal kyi rgyal po chen 'jam po dpal

u rgyan phyung

rgyud

gyi ba

gnas rgyud

gyi 25

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) kha I la 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

rdo rje 'khor dkyil bton

zhes dpon chen po'i slob ho 11 s. nas mdzad pa rdzogs
gar gyi pa ndi ta mchog gi

'jigs

byed

chen

po

bya dpal

ba bla la

ma dam pa'i li ta badzras

11 rgya ro ba

dngos

rdum gyi snga nas dang phyag zhal kyis bsgyur dge slong rdo rje grags

grub rnyed I bod kyi lo ba'o 11

pa ba ttsha

5

1 pal i: rgya---ba'o.

P, phyung : bston pa A. 3 bton 5 rnyed brnyes SDU. 6 snga :

A. 5-7 A omits : inga P.

6 tso

Part

3 a). DPAL RDO RJE 'JIGS BYED KYI RTOG PA'I RGYUD

II. [The

Ritual

Procedure

Tantra

of

Vajrabhairava]

5

[147v] tantraräja rtog ngag [i. pa'i gi Rtog

II

rgya gar skad - du I bod skad du I dpal 11 kyi rgyal rgyud po phyug thabs
ni bshad

I

4ri-vajrabhairavakalpardo rje
0

'jigs

byed

kyi 10

dbang 1:
'dir 'gro

la dang

phyag

'tshal kyi

lo

11

shes*rab
ba 11 cing pa yi gyur bar

bsam gtan] 15

de nas itar ji sdug sgrub gsang dang

bya zad

rnams rnam thabs 'di

byed byed

bsngal pa'i sngags

thar chen las

mchog 'byung

pa 'gyur I 11

20

por rnam par snang mdzad ste I de dang nye bar ngag dbang phyug 11 'khor lo sgyur ba'o rdo rje gdon gyi bdag dang 'byung po rje mi yi sa bon gnyis ldan bya 11 dang bsreg byed mtha' rten mchod du shes par mi 'gyur ro gzhan la gnas rdo rje can gyi mkha' yi'ge nyams 'bum pa phrag khri cad sel brjod byed na cing thams

25
bcas

30

[148r] dang rgyas dang dbang mngon spyod 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 P. 26 bsreg 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 shing gang khrod tshang tshing khrod mtshan gtan ngogs gcig brtsam khang gcig stong 'dod gnas su bsam rtsub dben 11

5

'das 'phrul de nas bcom ldan thams cad la khyab pa 11 pa la snyoms par long lta. bu zhes bya ba'i ting nge 'dzin me to 11 sku dang ye shes thams cad la khyab par bya zhugs I sku mdog dkar po zhal Inga dang ldan par ba'i phyir
byas rigs thugs gcig gi nas kyi dang I yi 'jig ge rten nyid tan sprul pa dang pa'i thams cad II la gzigs sku dang to brjod pas 'phrin las skur nas dang gsung ye ýý shes I rang gi dang

10

yon ngo bor

kyang

gyur

15 kye ma bcom ldan don rnams bskyed mkha' dkyil 'od rdo rje che 11 pa yang nyid do 'gengs 'gyur kyis

pa 20
11

zhing kha dog inga ldan pa slar sa bon sngags kyis bskul ba yi 'od kyi rtse sku phrag thub pa'i
kun rang kyang la sangs rgyas gnas las 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 ma dmar dang ser du ba'i mdog mtshungs lhag thod rus glang pa skam rlon sgyu phreng lpags len gad dang gyen bas gyon sngo skrar brgyan nas 11 ni skyes 'gyur

25

11 ldan 11 ()

ma sbrul

pa rdo chen

rje'i stag

30

hum phat

glur

mo can

nam mkha'i

lus

can khro

bo'i

sprin

ýý

I cing : dang shing---brtsam : cig PU; gcig bskyed : skyed sngo : dmar S.

D. 3 lines bor : P. 18 28 du

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.

4-5 14 17 S;

2SZ.

yang phyag dbyug

dang drug pa

yang rab tho ba

du tu

spro brjid

byed pa shing

pa'i ste dang

11

gtun

phyag g. yas pa'i dgra sta dang ni zhags pad gshin zhabs [148v] de blo ltar ldan pa ma nyi rje'i drug 'jig gang g. yon

'dzin gis rim bzhin lcags kyu dang 11

5

'dzin phyag gis he dang 11 ma ma bag can steng na 'gying gar gyis g. yon brkyang gnas pa'i rten zhig bdag dad po mthar pa dang mdzad 11 pa'o

10

shing g. yo sgyu rab spangs legs par dbang rnams thob byas nas dpon mnyes byed pas 11 slob rdo rje du dran byed na 11 yang nas yang 'gyur brtan chen po thob par pa iha'i dpa' sha las sku sku 'jig khong dge 'dun bo mchid chen rnams ni la rtag nga la rab tu la nyon dga' shing byed na 11 du 'grub cing thim shes pas byed 11

15

mur myur

de yis

20

du ma 'phro sku cad ni sgyu rnams rnam

byed nges

thams

ma nyid

rten

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 'phel ba me dang rlung shes pa

gsad su yid ba ni dga'

25

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 : [<chad] U, 'chang D*. 20 bsgrub PU. 22 DSU omit ni; chang 24 gsad : sad thim. rnam : rnams DSU; DSU add byed after DSU. 25 rtsa ni dga' ba : kha dog dkar ba S; dga' : ka DU. 26 byang chub sems : rlung ni S; S adds par after [28-29 'dzag. 28 nges : legs D; bcun : SU unavailable]. btsun P.

zS3

ma z1a ba thabs ldan dang nyi rab ldan par shes par bya shes gnyis po de rnams rab spangs na khong 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

11 5

thabs dang shes rab grol ba'i rgyu 11 blo idan 'bad pas shes par 'gyur de phyir de la brtson bya 11 par chos nyid dbyer med pas chos kyi ye shes che 11 stong pa nyid shigs rtog bral mtshan ma med mi rnams bde chen ye shes ye shes
rtog spros ji de nyid pa'i pa'i

10

rdo rtog

mi rtog
mtshan mtshan sgyu shes

skus pa bral
cad dag shes 11 'khor 'gas ý sreg ni 11

rje

15

ma thams ma mtha' rnam grol pa ba'o

snyed

ma'i nas

ma shes pas ni 'jig rten skye nges

phyir bo blo thabs

zhing idan kyi

20

par rtog pa mchog chen por rab 'jigs sdug bsngal nas bde ba 'dod pas nan tan bya 11

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

[1-12 D. 5 rten 3 rnams rab SU unavailable]. rnam : nyid brten P. 8 rgyu D. 7 kyis skus : sgyu P. 14 rje : kyi : DU, rje S. 18 ma'i : yi P; pa : par S. 20 skur sku rje'i P. 23 por S. 22 rtog : : rtogs : 'gal ma : mi U. 21 'gas D, pos S. 24 ba : bar P. po

tstt

[ii.

Rtog
yang

2:

sbyor
dag bshad

ba]
bya ba ba yi shes la ni 11 bya ste 11

de nas

sngags grub pa las byung [149r] las 'dir rnams ni der zhi rdo nyi ni lha yi bzlas dbus la brten sku pa'i yang rim rje

5

sbyar pa

sogs rje'i z1a

su rdo yi

ge yi 11 ba kha dog ingar phreng shes pa 11 bul klag spangs skyen nas pa ni 11 bzlas mkhas pas rim pa'o pa'i drag po'i las rnams bsgrub la 11 pa nyon ser 'od mongs po zer bar rtse gcod rtsibs pa'i bcu 'khor pa lo la ni 11 11

10

15

'phro ba bsam sna tshogs 'dod pa'i bu des 11 zhi skyes sems ni yang dag mnyam gzhag nas 'od kyang kyi 'gro sngags gzhan la dang ldan phan pa'i yid par bya gro gur ga ras gum gi rten dang pa shing shun la wang dri rnams kyis idan rim pa inga zhing 'khor lo ldan par bya ming dang rus 11 dang

11

20

mchod gdugs sgrub de yi

po yi

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 lus sam mgul lam gang bder bzhag ý

30

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 [med SU] pa'am 11 yang na bri tshig mang 'khor lo'i bar du gzhag, [bzhag SU] 'khor lo kun la kha 11.30 bzhag : gzhag SP. sbyor gnad
1sS

des ni gdon dang byad stems dang rims dang yams rnams sel bar byed zhig yul rnams gzhom 'dod na gang hum gi
ming yig

11 5

sa bon dang
tsam

ldan

par

bar bya po bri ros dang so phag phye ma ldong khrag ba bla ma he'i rdzis gis 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

10

11 he gdong gi sbyor ba yis ma khri phrag gcig tu sngags bzlas nas dum bu dum bur gtubs byas te 11 gzhung du dor byas na chu bo'i
skad cig de la de dbang 'gyur

11 15

bya rog khyo
gshin rkang mi yi

'ug

pa'i

gzugs bya'i
bltas mnan pas dag pas

byas

te bris
ni 11

1i ro tsa nas 11 ma nu ma
shug bsgrub
rje'i pa rje phyogs g. yon ngar

ming
nas gdab dbye 11

te
sngags gdon

gsang

20

tsam skad cig de nas 'dir ni [149v] ga'i cho zhal yang zhal ma he drug na gcig phyag zhal

phur la de bsad rim drug

gcig

par bya zhabs drug gam bzhi 'am 11 phyag pa yang rung 11 ba yis

pa yi pa bshad

25

phyag gi

gnyis sbyor

gdong

khrag

rnams bsgrub bya'i

sna tshogs dang rjes

tha dad dang ýý dug gi rigs

30

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

rta sbrus lus til
yang dur rang

dang pa'i la mar
ni khrod nyid

ma-he bsgrub

bong

bu'i bya'i

chus ling bya bar
'am pa bshig Is

11 ga bya 11

tsher gyis
shing ras gcer

mas kyang
lo sam bu

gzugs bsku
gro shun skra ga

shing bya

5

nas

lus mngon rab nag 'khor le hum na

ni

thal sum

bas khros pa'i kyi ba gnyis

byugs nas

byas sha chen 'thung

te

11 bza' zhing dus 11 10

tu po'i lo tshe dang yo ni

zhim chos bri bcu hrih ra til
ma 'ug ya yi

chang mtshan brtsam 'khor dbus mtshan skar
khyi sgro bar

phyed par to su Is chu
khrag yis bri 11

bya ni dgod 11 dang 15

strih rtsibs dang
he pa'i ito ra

yungs
rta bya yi

kar
dang rog

ge

yang

ming phyogs ming brgyad yi om phat
yi ge

dang bzhir dang po 'di ma svä
ya

rus yi bcas dag dag rä hä
la

su

ldan ge bcu bri rim bar

par pa bar pa bya rü pa

bri ni bya bzhin 11 a mu ka mä ra ya hüm hüm phat

20

pa la bri

ge ya

ja II
bskor

la

25

nas

ni

11

bsgrub de yi yi ge

bya mu bcu

gzugs khyud pa dag ming

dang la bcas

ldan ni bri 11

par

bri

11

11

30

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 S.

5 P. byas po'i btsam chu khyi. : phat on

ni te

:

S; na bya

ga ste chos :

: S. :

ba

P. 10

pa 'thung

6

P; : po 13 le P. : skags 19 yi mu phat ga phat : le

khu yis

SU; tshes 14-15 ling P. 17 S omits DPU. bri 20 P. par ra ya

7 bu P. pas P, : mthung kyi P. : kyis hGm--P omits : ra; : pa a na cu 280 par S. S bris adds S. na

cü rqa 27 SDU.

car ga : rnams

zs7

rtse gsum rdo rjes phyogs bzhir mtshan de bzhin rdzas rnams ma lus pas
'khor gshin lo rje'i 1te bar idan pa bri 11 dang gzugs ni ral gri 11 dbyug pa 'dzin bris pa nas ni 11 de dang de gnyis Ito la sbyar mtshan tsha idan gsum thod ske pa'i nang du gzhug 11 dug mu zi tshe

ii
5

ro nyes gru

bkang

nas dkyil

'khor

ni

gsum dbus su gzhag par bya yungs dang bra bo sa lu nag
dza bhi bra pa sogs rnams la

10

gsang sngags rgyal dro 'am du ba 'thul
rims dang

byas po brjod bar du 11

te 15

kyi khrag rims rnams ni [150r] lus 'thung ba yi zad par ma bsam gtan bya 11 par ni ma yengs 11 bsgrub bya za bar mthong yang na rtsar gcig ni rengs pa 11 'og tu zhi lkugs mal gyi zhing bskrad ri rtser chu mdor 'byang zhing 'og tu sba 11 thab gsad pa me 11 'og dgug pa la ni sgo khang shing lha bde 'am 'khor lo du 'gyur gnas rnams 11 khu chen po thod mar pa yi du blugs byas te nas bskol nang bas mig la byugs bzhar byed na mngon rigs mdog shes ldan ldan de nyid rgyal lang po tsho myur las gsar du rnyed bkug 'thob cing la 11 11 sgyur kyis dbang ba'o () 11 dang 11

20

25

30

lto PU. 5 dbyug : : ngan SDU; gzhug S. 12 bo : pa : kar DU. 19 rengs : rangs yis : ltugs zha S; lkugs ni SU; rtser D. 'byed zhing la. 28 byugs : byug omits 3 lte ldan dang :

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

P. 7 : sbyor SP. 11 bzhag P. 16 yi : tu zhi : du cing : 'byed bsad S. 23 S S.

25 t

gu mang bas de nyid las kyi sbyor par yang na me la gdungs

tsan

dan

lde

byas

te 'gyur

11 11 11

bcing

jra kro dha ya ma rä om va ha na mä ra ya phat I
ces rus gsal rdzas til mar mig bsten 'dir bya'i pa'i gsang sngags brjod phur la shing la brtan byugs pas gdab par btsugs skyes te la bsgrub thod dud 'grub po pas

ja

va jra
byas la 11

ki

li

kT li

ha na

5
bya 11

bu yi par bya

mar

me byas pa'i rnon dag ni sngags rgyal pas thob pa ni brjod

gzhar 11 pa yis 'gyur par thogs med la 11 11

10

gsang

bya

mang mod kyang dgos ci zhig

15
ldan 11 11 ni I la 11 I

yang
rang brtson gang smad

na 'di
nyid

ltar
sngags

shes
dang

bya
ting

ste
'dzin

pas chen gzhan du ma yengs du brtsams 'gyur pa de 'grub 'tshong bstan rang tsa snying kra khar gi pa'i zla 'byung legs nyid bris kyis te

20

sngon ling ga'i

bcug

byas

rang mdun khrag khrag gis byugs mi dgug 'am

gam steng du gzhag steng ý

rgyal po'i dang dbang gi du ni nges de nyid sa'i 'og ra bris bcug tu khyi nas nas

bu mo dag yi ge yis 'gyur par pa bya phag

25

nyal mi

mnan gse ling bya

glang lo 'khor par

khrag ý

ý

ga yi rog gi

30 bris [150v] nas

mgrin

khrag

gis

khrag

skyug

sngags

1 lde :I de P. 3 gdungs par ' gyur P. DU. 6 bya'i : bya ba'i par : pas

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.

S; : gdung bas 'grub 7 pas : pa S. 9 brtan

ZS9

yi
dur

ge de ldan
nas khrod gsang

thod

pa ru
'og the nad

11
te

bcug

sngags

khrag bsros sbal 'khor

me thab skyug pa la tsha pha ba'i

mang bzlas bzhag na tshom kyis med 'chi

na khrag lo

5

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
g. yon pa'i mthe bos mnan de tshe bzlas pa mang byas nas rgya gram lam du mnan la bzhag rkang pa de las zlog gcig pa bris khong rog nas par rgan ling nas ni 11 na rengs khrag yi mdun bris 11 du te 11 11 ý

10

shing rnga 'khor rkang khrag de yi rlung bskrad ri bo

sbas po'i kha rang gzugs

15

mong bya lo bris gnyis gis

bar rnga

bcug mong

kyis steng gzhag rang nyid gi bsam gtan nges ldan na du the tshom med pa nyid la 'dzegs te sba 11 rtse

20
11

ne'u bya rog
khyo ling khrag snying ne'u lag le gnyis

le

rta ma he dang sbrul 'ug pa'i khrag gis ni
rkang

25

shug

pa'i rjes sbrus pa'i brgyad byas te 11 ga sor par des bris 'khor lo dag ý pa'i khar gzugs rta bcug byas dang pa gnyis byas te I du gzhag steng 11 he yi ma

30

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

rus

pas rdung zhing gsang sngags zlos 11 'drud shing rtsar 'byed sbas na rtse tsan dan dkar pos legs bris nas
gser sogs rin chen rjes du zla ba'i gzugs la su dril steng du

11

mdun gzhag

5

bskor ba ni nyin re'i bar nges byas na srung ji srid las rgyal bor btags na g. yul spyi na par btags 'o mas khrus btab chu byas steng te 'gro

rkang ba yi

10
cad srung

ku sha ba mar sogs
gsol nad rnams

mchod na
thams

rnam par phra ba thams cad las nas la snyoms par zhugs ba zhes bya ba'i ting nge 'dzin rgyal las thams cad kyi rjes sngags 'di su 'gro ba'i sku nas dang ý gsung dang thugs rdo rje las phyung ngo 11 de bcom ldan 'das [151r] bi mä ra ya phat ces gsad pa'i'o 11 dwe sa ya dbye ba'i'o

15

20

pa'i'o u ccha tä ya bskrad pa'i'o mo ha ya rmongs sam ku ru dbang du bya va stam ä kar bha ya gnan pa'i'o jah dgug pa'i'o hä 1 mehod pa'i'o 11

ba'i'o

11

ea ya svä

25
ýý

om hrih

om hrih sta

strih

wi

mbha ya phat kä la rü om hrih

na na hüm sarva sa trunna , saya phat svä hä snying sngags so po'i ýý hüm kham ý nye ba'i pa snying po'o tä

kri

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 S. 6 gzhag la : bzhag pa S; P. 5 steng su S. 11 re S. 7 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 ba'i SD. 26 mchod pa'i'o : kha dang lag pa bshal mnan om i dam gha svä hä zhal sngags so S. 27-9 0Tj---po' o: 11 DPU. [gsil du sta svä hä dri'i'o P] gyi'o bsil om

2.6 I

om hrih

krum ha

brum

srum

jrum

hüm ga

snying

po dam pa'o

ii hril} om

pra ti gri drang pa'o

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
yon zhabs chab bsil po lo

5

hah hüm strih om om hüm phatphat

du sta sa tva da ma ka ga ga I ces pa dri ooº sarva .)1 kyi sngags so I me tog 'bul ku mä ra ru pi ni jah jah hüm phat om a

chab ba'i 10

hah he phat I bdug pa'i'o hri4 om kä la rü pa sa rva dusta satva da ma kam ma hi bhü ta om hna gri hna pa ya svä hä 1 gtor i mag ba ling gri pa ti

11 sngags so

ii

11 ma'i sngags so
dhi pta lo tä na na ma ha tta tta ca na vi kri om di näm dr pta ya svä hä 1 mar me'i sngags so na
om ja ccha r ja gsol de ya sva ya ba'i ja sthä ya su ja kri ya täm vi te ru sva na svä rü ta hä pa thä dhi ja ces ri ta pa ni ma ma kä sngags

15
ha sa
ga sa su 20

ga ccha sr-8 bi gshegs

ryam ku 11 so 'dzin

nas ba

rdo

rje

pa

nyid

' gro snyoms

dang par

1 ldog nas

zhugs

pa zhes 1 gsang

thams chos cad kyi bya ba' i ting nge sngags yongs su

rjes ' dzin

su la pa'i 25

rdzogs

phrin

las

'di

nyid

bka'

stsal

to

11

ja e hya [hye D] hi ä ga ccha ä ga ccha bha ga vän sa rva sa me da ma jja ru dhi mäm 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 om hri drang ba'i'o ja ye su ja ye spyan va ira I lha la ha va jra ja ye muni va jra ma muh sogs pa DPU. 21 ba'i DPU. sngags so : ba'i'o
a

11 om 1-20 om---ces : om bho yam jah jah ( me tog gi'o pa I bdu 11' om dhi po dha na ma ha he phat phat pa'i'n sti hä I mar me' i' o 1ý orp va jra ya svä nai vi dhya äh hüm Iý om kä la rü pa hä I zhal zas kyi'o da ma kä svä sa tva ma hä bhü ta pa ti i dam baýli gri hnä pa ya [repeated : (I oý hrih hnä pa ya D] svä hä I gtor ma 'i'o gri

162.

nam mkha'i hüýft las yong rdo dmar rje po 'jigs zhal

dbyings

kyi

dbus

su rdzogs byed bsam

gnas 11 pa yi par bya

par

11

phyag gnyis gcig pa 11 dang mnyam du sbyor shes rab mo dbyug pa thod khrag phyag na 'dzin he pad ma nyi ma la 11 ma

5

ba yi tshul gyis bsgom yon brkyang g. hum phat 11 kri ta om ya man ta 'di bzlas na 11 po gsang sngags rgyal 'dod pa'i dngos nam mkha'i ya yig
khro pad bo rdo

10

grub thams dbyings su dbus po las
rje 'jigs gdan la thod rim

cad

'byung 11

sngon

skyes
byed

gnas par 11 pa'i
ni na gnas dang 'dzin 11 'dzum 11 pa'i

ma nyi sems dpa'i bi

ma'i

gug gri dgra sta

skyil dhi pa ni

stengs kyis krungs dang khrag pas 11

15

dang

phyag ma he nag 'jam dpal dpa' rab sha bo tu

bzhi

po na po zhal po zhal ni

[151v] na

steng ser rang

20

zhing

chen

zhim pa'i chen dag kyang mo dur

sgom nyid chang btung zhing mur rgyu bar bya byed

11

11 cing

mtshan rtag

khrod

25

bzlas par bya par gsang sngags 11 'byor le 'dren thig rnal ni pa'i bya'i bsgrub su bsam par bya phyogs 'grub bo las rnams myur du 'dis

yang na ma he gdong

'di

ltar

gi yi kha dog so sor shes sku khyad par du yang gsad pa la

shes bya ste sbyor ba yis

11

30

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

nag rtse

po ma he'i gsum lcags

zhal kyu

can 'dzin

ni

11 pa te 11

ma he

bsam byas na sha steng 'dren khrag pa yi mchog tu gsungs 11 bo ni 'gal la khro sku res kyu 'dzin lcags pa grangs med spro z1a ba sbyang gis zin dus su

5

dang sder mo ra snying bya yi khrag dang mi rus bsres 11 la phog pa smyo bar 'gyur gang byi la'i
dpal las rdo rje 'jigs ba'i le'u byed ste kyi rtog pa'i pa'o kyi rgyud 11 11 rgyal po

10

I sbyor

gnyis

1 nag : dmar P. 2 te : ste SD. bsre S. 12 byed kyi : byed kyis

7 gis P.

: kis

SD.

9 bsres

:

2öb1c

[iii.
de nas

Rtog
yang par

3:
dag

bris
bshad pa'i

sku]
bya ba 11

'byor rnal pas sgrub 11 dpa' bo'i dur khrod ras sam gos khab ma la 11 gyi yang na mtshon chus rnam snang mdzad dang rdo rje byed dpa' go ro bo'i tsa khrag nas ras dang chang bya dang 11 dug tshos

5

dam por drud byas te lus ngag yid kyi gnas su ni 11 inga dang ldan pa'i bdud rtsi chus 11 dang ah hum bri yi ge om legs par skra phye dur khrod sol ba dang 11 khrag chen ldong ros bab la yis dbang thob dam tshig srung byed cing la dam pa yi 11 shin tu gsang
des ldan ni brtson ri mo mkhan don la mkhas byas nas kyi 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 ba ma he khros pa'i zhal rtsa de lhag steng 'jam dpal 'dzum dinar dang ser ma [152r] du ba'i mdog mtshungs bo'i khro tu brjid cing rab zhal pa'i dang sngo 11 gyen zhal skra 11 can

10

15

20

25

drug thod

dang

idan

pa'i

sku lus

che 30 ýý

sgyu ma sbrul rus pa rdo rje phreng bas rgyan chen stag lpags gyon nas ni glang

pa skam rlon

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 steng su; ni. : stengs 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

pad gshin

ma nyi

ma ma he

la

11

rje mnan nas zhabs drug gis g. yon brkyang g. yas bskum gar gyis dang po na phyag drug g. yas kyi 11 tho ba ste rtse gcig gnyis pa gsum dgra pa gtun shing kyu sta lcags mkha' la 'phyar 11

'gying

5
11

zhags pa ni 'dzin g. yon pa'i phyag gis pa bri bas byugs nam mkha'i mdog can thal 11 la khro bo du ma 'phro sku sna legs rgyab dur tshogs par khrod mchod de ltar phyogs chen sgyu lag pos pa'i bris lha

10

mos bskor 11 pa yis thams bar la cad bri 11 du 11

dang

rnams bskor

mgo rdum rkang wa dang mkha' bya

ma mkha' rdum kyi ro tum

khyer dang

15

rdum

langs

spyang 'gro pho gcan

po dang za'i tshogs tshogs bri

11

mo sha zan sna 'jigs

dang

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 ma he rus pa yi 11

20

'phreng bcom ldan
de sha ltar chen

ba bzung 'das
bris

nas gsang sngags 11 la lta ba bri
chang nas dge mchod du dang mchod 'dun byed 'thob khrag 11 des na ýý tsa yi tu

'don

25

nas

go ro mnyam gzhag lha dus rdo gsum rje rgyun 'dzin

30

pa myur

3 g. yon---bskum : g. yas brkyang g. yon bskum P; bskum : skum S, bskums U. 5 gcig : cig. 12 yis : yi SDU. 14 bar : ba S. 15 rdum : dum S, sdum P. 16 rdum=--rdum : dum lag 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

sku phan dpal las

ni

rab tu sba zhing las yon dam pa 'di 'jigs le'u byed ste

gsang 'byung

11 11

rdo I bri

rje sku'i

kyi gsum

rtog

pa'i 11 pa'o

rgyud 11

kyi

rgyal

po

5

Uri

[iv.

Rtog

4:

sbyin
dag bshad zad

sreg
bya

gi
ba

rim

par

phye

ba]

de has rtog las

yang

pa ma lus

byed

cing

'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 de rje steng rgya 'khor gram lo ldan rtsibs dgod byas drug la la

5

10
ý

15

ma drug ni mtshan par bya 11 bar me yi dkyil lte 'khor ni du byas pa la 11 tshad mtho gang ma he'i bdag ma he nyid khrag lho gis yi legs par bltas byug te (

11 zhal gyi thab kyi nang gi phyogs mtshams su la 11 yi sa bon mngon bltas me bskal bur bsgom pa'i me chen lta der zhal phyag g. yas skyabs ni me lha'ang phyag rang phyag bsgom bzhi bya la ste 11

phyogs ba yis sbyor

20

25

gsum gnyis pa'i

rtsub 'dra'i yum la 'khyud 11 'gro la gis rnams cing bgrang phreng

gnag

sbyin

mdzad

'dzin

ba mchog stsol g. yon pas ril drug mtshan drug rigs zhabs zhal nas me rnams rab 'phro

brtson ma brdzis 11 zhing

11

30

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%

rnams de ltar shes
'dod dgra chang stong bsgrub glang stong pa'i bo'i

tod

sna tshogs nas rab

kyis bsregs

brgyan na

pa 11

11

rnams rab tu 'byung gzugs dang sha chen dang dang ma he'i khrag bcas pa 11 du bsregs tu skyugs khyi sha byas na 'chi 11 11

don

5

phrag gsum bya khrag po rta bong

nas la 11

gsum gis dbang du byed 11 khyi bya pa sha chu 11 lta 'byer bsregs bar nges na mi 11 dang nas dang gro sa lu til phrag 'ug rog yung stong longs rta ba wang so phag rnams drug tu gang bsregs phrag gi

10

pa 'gyur

spyod thams cad rnyed par dang rnga mong bya rog sha

15

mi sha rdo
gsang brgya ra sha sngags rtsa dan

rje

chur
rnal

bcas
'byor

pa
ldan

11
byas par te skrod

brgyad

kyis la

da u tpa

nges 11

20 pa 11
lkugs kyis dang

chang

dang ma he chur
rtsa dang

bcas
brgyad pa

gang 'dod brgya dug dang khrag

sgog

sha chen
brgya pha rtsa

til

mar rab
brgyad

sbags

te

11
na 11 gcod dkar dang dang 11

du bsregs

byas

25

rig sngags rol gzhan gyi dkar dan [153r] tsan po 'bras 'bras kar dkar ti1 chan yungs

u tpa shar

la

dkar

du bltas

bur dag I ga te brgya rtsa

brgyad

11

30

kyis dang brgyan S. 4 gzugs I kyis rgyan : pa : rnams P. 9 gis : byas PU. 6 bsregs rnams S. 5 bcas : sreg gzugs D. 11 bsregs na me S, bsregs na mi : bsreg 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

bsregs gang sngags snying 'dod

nas zhig

dus bya

rnams ba'i

kun rim

tu

sogs

srung dang

11 11

rnams rje yid

bsam ni

pa 'chal blo med gang shes rab gros dman gyur dang dam tshig sngags ting brtson bskal 'bras nge pa 'dzin chung la mngon g. yel lhod pa zhing byas te 11

pa thams cad du rmongs pa'i gzhan

nges ldan pas 11 bral ma na 'dir bsgrub bya gtan byis 'gal 11 11 11

5

zhing ba 11 'gas kyang 11

10
11

pa stong bu yod pa ma yin

du bsgrubs

thang chad pa nyid du 'gyur sha dper na blo zhan byis pa rnams
'gal phub 'bras ji zhig 'bras bar 'dod byed mi chu 'khrul pa 'gyur z1a ma rdung yod gyur la 11 zhing dang nas 11

15

ltar po

nam yang dang sprin

dbang thar sgyu ye

min te gzhu rnams rtag de 'dod pa'i bya ba'ang pa () la sgyu ma rol ma nyid rgyu pa rnam grol gcig ci nus pa dpag par blos bzod na dpyad cing gzhal pa'i dngos pa'i dang snying rnams rim ni po de la med 11 na ci I dgos

20

shes

stong de la brtags de la

25

ma grub

bsgrub bya ba

gzhan smos byed pa dag

nges par dam grog

de la g. yang

brtag sar

bzod 11 mi lhung yang bla'i

11

30

1 srung DU. 2 rim S, rims P. 4 rje : bsrung : rigs : U. 6 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

chad

par

rtog

rtag pa nyid dngos po yod dper na byis

pa 'di mi bzod kyang rim min te par ga la la 'gyur 11

pa rnams mas kyis sa 'dir sdod dang ma nyid 'bras bu shing tog mang blangs la bde bas

5
la 11

khyod

sbyin zhes brjod du ma yang 11 de bzhin rnam pa 'jig dad pas 11 rten rtog pa tha bshad de dag drang bar bya phyir ldan lha yi lha chen po yi zhal 1 he khrag dang til chang mar ma zas mchog rnams pa'i rab tu zhim [153v] dbul bar bya 11 dus rnams rtag tu bcu 11 gsang sngags rgyal po yi ge aha mdun du zas dang

10

bcom

15

bdag

11 du gdon bya zhing gis rgyun bya 11 bsam gtan rtag brtson tu par de ltar sgrub byed pa'i shes shing bu blo ldan de yis ni 11 skyes rgyas myur nyid las rnams smos ci dgos 11 zhi sogs dkrug na sngags pa des khyer grong 11 khyi sha sbal sha rus sbal sha la 11 byi la'i rnga mong sha rnams du bsreg par bya brgyad rtsa stong bas 11 dri rta chen rab sbyar sha sangs ril bu byas te bdag gsang brgya angags rgyal brgyad rtsa du 11 mdun byas po bzlas kyang 'grub 'gyur 11

20

25

nas 30

du bsregs

rgyal po dbang du byed par bud med dbang du byed 'dod

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. la'i dgug U. 25 byi P. 23 dkrug pa'i : byis : grang : lu P; to : nas S. 29 P bu : ri 27 bas : las S. 28 ril bzlas. add$ brjod after .,
4.7 %

rdo brgya tha sha

rje

chu

yis

sbag

byas

te

11 par bya 11 11 te bya

du bsregs brgyad rtsa 'dod mal dbang du byed chen glang dang

po sha byas byang chub sems dang bsres brgyad du bsreg phrag par stong dgug pa dus rnams thams cad du khyi sha nya sha bdud rtsi inga

na bcas

5

cha mnyam ril
brgya sbyin ma he gsang rtsa bsreg zhal sngags rtse dang ba yi kyi rgyas la zhi po bral lta las gyi

bu byas

nas ni
thams bas ni 'dod kyis

11
na cad 11 pa 'gugs kyang 11

brgyad

du bsregs rnams

10

sbyor rgyal gcig

pos sems

ma yengs gsungs lta ji rgyud sangs zhi rgyal

sbyar bya 11 kyang

ma gsungs rim

mtha' 11 pa yis

dag

15

rgyal

gnas po nyid nyer 'bras bu myur du 'thob yid kyis-te pa dbang zhing kyis ldan ni par mi la la'o rtsub 11 bya 11 11 11 11 bur

ba'i

rgyas pas khro

20

sdang drag po'i rab gsod gang grub tu

chags las la po'i sems ltos

tum

pa'i zhig

yid dang

pa myur rang sems kyi 'dzin rdo rje

pa med pa'i du tshol byed

25

na bzhin rnam dag pas de 'grub 'gyur par

gang dang gang spyod po 11 'gro de dang de yi rang bzhin gzhag nyams par mi bya la mnyam ýý 'byor dus rnams rtag tu rnal pas [154r] dngos

yul 30

1 sbag : sbags UD, sngags U. 2 bsregs : bsreg S. 4 po : bu : smyams ri U. 9 mnyam ril DU. 6 bsreg : bsregs po'i lu P. 15 kyang : thob S. 19 yid : : dang DP. 18 'thob S, P. 23 tum po'i S. 22 rtsub : rtsug : gtum pa'i sems U. 27 rnam : rnams P. 28 par : pa DPU. 30 de yi tum pa'i de'i P. 31 gzhag : bzhag P. :
V2.

shin tu mnyam par gzhag par bya i) de ni thar pa nyid kyi rgyu (( 'di las ni )) kyi rgyal po rgyud dngos grub myur byung de 'dod pa'i dka' dka' shin ba med pa'i spyod brtul thabs zhugs 'di ni

()
5
te ((

))

rnams

tu bde bar sgrub pa'i 'jigs ro sdug bsngal med bdud rtsi'i blo ldan legs par blang bya ste 'bad pas sgrub par bya (( shin tu )) blo gros rmongs pa 'gal mi shes rtog bsod pa'i dra bas bsgribs sdig pa'i )) tshe ii nams dang ni pa yi su brtags

spangs )) thabs

10

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 zhugs
dka'

15

)(

na myur
par

du 'grub 'di ni
gyur

((

de bas ngo mtshar
rnyed khyad

rgyud

))
pa

mchog

((
))

20

dbyibs kyang mi bstan na yi ge'i bshad cing 'khrol pa smos ci dgos
dbang rnams nges par ma blangs

)) (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 'di nyan pa dang )) gang zhig rgyud 'chang bar byed pa dang (( shes nas dus rnams kun tu 'don byed na 11

25

30

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

tshe shi gal bstan

'dir nas te

'jigs mtho ris du

pa kun myur rgyud

te gsal du 'thob mehog 'di

11 11

gzhan

dam gsal nam bshad phye na de ni sdug bsngal mang myong nas 11 du dmyal 'gro bar shi nas myur 11 bcad byas shing tu gis shin rang dngos sdug grub bsngal du bla nyid mtha' bzhin dag mngon nges par byas na nas 'gyur 11 11 ý zad [154v]

5

myur

med thob

i
rgyal ste po bzhi

10

dpal las palo

rdo ýý

rje sbyin

'jigs bsreg

byed gi

kyi rim

rtog 'par

pa'i phye

rgyud kyi ba'i le'u

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 11 11

20

1 gsal SD. 5 myong : myos : bsal DU. po'i : po S; rtag : brtag

S.

7 byas

: bya

S.

17

274

Part
III. [The

3 a).
[GTAM RGYUD KYI RTOG PA]

Myth

Section]

5 byed [158v] la 'tshal lo

dpal [158r]

rdo

rje

'jigs

phyag

de nas yang bcom ldan nyid kyi rdo rdo lho rje rje

dag bshad

sku gsung thugs las byung ba yi 11 rnams 11 'jigs byed chen po yis rgya mtsho'i phar rgal grong khyer ni byon 11 su
drug gis drug brdzis 11 11

bya ba 11 11

10

phyogs

na 15

de nas gshin rje'i ga la ba yi gnas
mi lcags bzad zhabs ni sgo mkhar

bcu

med bcu

gcig ye shes rtse mtshan ma yis lcags dbus kyi mkhar chen po brdzis 11 de tshe bdud chen las rgyal nas ha ha hi kyi hi'i rgyal sgra po sgrogs la sogs pas pa 11

20

chos

gzir dpa' dpa' bdag

bzhin

rab smras pa bo chen po ga la ei 11 bo'i dgos pa bdag gis bgyi cag srog gi bzhin dbul ni
gi yang

du ni

25

snying

tshul lha ma srin
srog

gyis sde brgyad
phul

po rnams dpa' bo bzhes kyis
ba ni

snying

11 rjes gshin ya phul ma mos ma kse srin pos ra phul gnod sbyin bdag sa 11 ni phul sa mi yis

30

7P omits mtsho pa S; nas : : sro P. ni : yin ei U.

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

btsan de bran gtan

gyis cig

tsa du ni

phul dril khas po dgongs

bdud

kyis 11 so

da 11 11

rnams tshigs

ba ni blangs de yi pa rab chud

du yang

chen

ye shes 1ha yi bsnyen pa nyams 'og 1ha yi bsnyen pa la

phyir dang 11 chud nas 11

5

dam las thugs sngon gyi do mi 'grub pa ni mi srid

nas mi 'da'

ya ma rä ja sa do me ya ya me do ru na yo da ya
ya ya de rdo chos gshin sgrol 'khor inga nga rnal da yo kse skad rje kyi rje ba'i ya ni ra ccha ni ya ni byed po nya kse rä ya 11 1111 11 11 kun 11 ba 11 11 ma ya pa dang

10

ces 'jigs

smras la

chen thams

po yis pa cad gyis bsgo

15

rgyal pho

sogs

zhing

du byin

brlabs

ma dang

sring dus

mo bu mo rnams la kyi bka' tha

bcas brgya yi bstan 'byor

rnams

20

pa rigs

'byung 'dzin

la 11 ma ba'i tshe mar ldan la

bka' ces
gtam

11 bzhin gyis tshul rnams du mna' pas dam bcas pa dang mnan bzhin bsgo'i las
gyud kyi rtog pa rdzog s. holl

bor

ro

I

25

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

tu U. 5 ye ni : ro ni 14 S omits sogs S. 18 kun S. 22D adds pa

27M

Part

3. a).
RTOG PA

IV. CHU CCHU NDA RA'I

[The [211v] skad

Musk Shrew

Section] du 1 chu rtog gshed cchu pa la 1 'tshal lo 11 ra kalpa 1 bod

5

rgya gar skad du 1 chu cchu nda ra'i 'das gshin rje'i

nda

bcom ldan de nas

phyag

10

chu cchu

nda ra'i

cho ga zhib

mo bshad

par

bya

ste

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 hüm phat 1 C3 pa ca u rdhve ya 1 nyin mtshan du ni 'di'i bya ba'i cho ga ni sngags rig dang me tog dang bdud spos phul nas gtor bar dri mi nyal 1 stong 1 'grub brgyad btang bzlas ste par phrag na ma 'gyur
ba rnams phye mthong

i ru om

15

ro

11 de nas
la

las

su gyur
pa te la dang

ba ni
rus pa

chu cchu
dang sha gnyis nyid

nda ra
dang bzlas dgra yis

shi
spu nas mi

20

blangs phye ma de

1 pags mar btags dbral ba

1 stong bskus na

phrag bdag

ngo ý hu yam ti om ma ma ma de lag pa la bskus phye 'gyur ro brgya 11 phye de

11

25 nas gang la reg la pa de bskus dbang du dpag

na rkang ma nyid pa 1 phye ma de nyid du phyin ldog tshad stong go nas dgra'i la bskus kyis sgor stong sgo logs gyi nas khyim 11 phye ma de brgyad bzlas 'gyur ro phrag na skrod par bcad cing dang dur khrod kyi sbas ras dgra bo'i sgo rtsar na dgra bo'i rigs rnams 'joms par 'gyur ro 11 yang na

30

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

1 chu cchu nda ra'i pags rigs skrod par na la stong nas gcin phrag brgyad yongs su bzlas pa blangs [212r] bkang nas skud pa sngon pos bcings te shul gyi sas 11 bkrol 'gag par 'gyur btags na ro na gcin nam mkhar 11 chu cchu nda ra'i btags nas thar ro pags pa phye mar dgra bo'i 'dod
lha dri 1 1 gtor btang ste ma 'grub de nas brgyad bzlas par yang stong phrag slar na 11 phye ma de sna'i 'gro bskus 'gyur rtse na skye ro mor 11 mgo bor 'gyur thams na dgra gzhag sdug par ro cad bdug chen dang mdun me tog dang po'i du stong phrag spos dang brgyad bzlas la 11 yang

5

10

thams cad rang ma de nyid bstan na snying gzugs 'gyur
bskus ba pa phye pa de

dang

'gyed gi na

thebs par snying gar bskus nas gal 11 sa lu'i 'gyur bar ro pa'i

lan

'gyur

11 phye ro te dgra la ma la phye 15

byas ro

nas phye 11 sa lu'i
thebs

des bskus na dgra bo de rengs par ma la gzugs byas te phye ma de phye ma
'gyur 11 dur gtor thebs gang na khrod gyi thal mnan gang gis 11 'gyur ro par mgo bor dang blugs lhan

ro par na mdzes la dang bcas pas dgra'i tshogs dang mthong pa de dag nad kyis ma de dbang la du lan stong bzlas nas 'gyur

gi

'gyur bar tu sgo glegs su cig 11 phye ma de bud med gyi lag pa la bskus na bud med ro 11 phye ma de gang gi sgor bar 'gyur de 'chi sbas na ro 11 phye ma de dang sha chen po bsres 'gyur ro par skrod

11 phye ma de thod ro pa bo dang dbye bzhag na dgra

20

nas

gang gis de dag bshang phye ma
11 dgra thebs cchu nas nda bo bkres phyi ra'i nas rus pa ni

btung

bar

1 nyi na pa dang bsres byin
dang

bdun na 'chi'o ma dgra la byin nas
dang 'gyur du

11 na

25

rang pa blangs

1 gzhang 'brum dga' bar nyid nas gang gi

tshad pas 11 chu ro

khyim

2 blangs DU. 4 btags : phye mar btags : bteg D; 'gag : 'gags D; DU add ni after 7 bdug : dgug P. 8 brgyad : 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

sbas dang thod ste shing

na bcas

'chi'o pas

11 lha du

chu la

cchu

nda

ra'i

sha

steng pa'i 1 yang dur

mchod pa byas nas 'dug la thod pa bzung kyi thal na dang na 'grub bsres de tshe ro sgo la ba la lan [212v] pas me'i dang 11 rtsar las

zhag nya'i 11 dur khrod du la bzlas pa bya du blugs ro 15

dang

khrod byas

stong par

phye 1 gang 'gyur

sbyin sregs ma de tsha ba gi khyim

'gyur

gsum du bzhag

ba ni su 'gyur bar tsha ba 'byung pas ma de na gyad dang 'phral las dur nas 10

11 phye ma de ske ro de nyid du 'grub 'gyur par kyi khrod byas te sas gzugs

bsres

phye

sbas

11 phye ma de lan du na tshas 'gyur gsod par ro 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 rgyal 11 gang gis mnan de dbang du 'gyur po gtor na ro 11 kham phor pa de dag thams cad kyang dbang du 'gyur ro btang pa la ba glang brun gyis byugs la 1 dgra'i so ma 'phral dri chen dri chu ' gag go rtog
ro

15

ra'i
bha phyis

chu drod ma yal ba la bkab na 1' phyung nas slar ' tsho' o 11 pa rdzogs so
rdum ba'o gyi ýý phyag ýý dpe las 1 rdo

1 dri chu

chen dri cchu nda 20

phyag bsgyur

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
V.

3 a).
DPAL RDO RJE 'JIGS BYED KYI RGYUD KYI RGYAL PO RTOG

PA GSUM PA

5
[The Three-Section 'Jigs Tantra of kyi Vajrabhairava]

dpal

rdo

rje

byed

gsum pa zhes bya ba bzhugs sr3-vajrabhairava-tantraräja-n-Ama

kyi rgyud rgyal po rtog pa I [1r] du I so rgya gar skad I dpal I bod du skad

10

rdo

rje

'jigs 'das

byed dpal

kyi

rgyud rje

kyi

rgyal la

po zhes phyag

bya ba [2r]

I

bcom ldan

gshin

gshed

'tshal

lo 11
15
[i.
don gang gshin 'khor yon cho

Rtog

1:

'khor
sku

lo
zhi'ba

bri

ba]
11 te

dam chos 'di

nyid rgyal

khams

gsum

rnam

dgra rje'i zhes grags pa yi lo bskor ba'i cho ga bshad tan ldan ga bzhin pa'i du bsnyen [2v] sngags pa yis pa yi

20

dur

khrod

la
khru ba yi sogs

sogs
do'i

dben

sa ru
du bya dang bya

ma ndai dri dang nyi zla

tshad

25

rnam lnga dor pas byi

ba lang gzhan phyi legs

la

yang

sogs dam rdzas lnga 'khor lo tshogs kyi

11 dang 30

bye brag gis nang mchod pa'i par mchod pa byas nas ni 'khor lo bri dang btu ba dang

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

drang sngags lho yi
om

dang bsre

11 ba brtsam spo [3r] 'byor ldan pa yis pa rnal phyogs su kha bltas te 11 dang
rjes su dran pa yis 11

dam tshig

tvam I vajra samayas gsang sngags 'di ni dran 'khor lo
nas tu ni pa

5 byed bya
par 11 11 11 bya te

cing

11

bri
sor

ba brtsam
tshad por gi 'khor du bskor mkhar rje'i gsum bcu bskor

par
drug ba ni lo ste ba la drug

dbus kun 'di rim sgo 'di [3v]

zlum nang gsum

10

med lcags ni gshin pa

bcu grong

khyer

'jug gyi pa yin 11 de yi phyi khyud rim mu gsum kun tu lcags bskor ba ste ris srid

15

khyud de dag re re la 11, mu khang pa sum cu gnyis dang ldan 'gro ba chos bzhin spyod pa yis 'khor phyi lo rol 'di ltar bris tha mu khyud 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 dbus ma [4r] khyud dag la ni mu dbyangs bcu drug 'gyur yig nyis btu dang dgod sogs rtsom pa ni dag shes par bya mtshan ma 'di de yi rjes

25
dgod

ba mig dang yon tan dang 11 z1a 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 tshes phyi shar

po nyi zhes rol gyi

ma yan bya bar

lag rab tha

pa tu

11

mu khyud tshangs gza' can kyi gi mig ni ge bkra ngos thig bzhir phyogs

grags la 11 ma pa rtsis nas 11 te 11 11

thig khang shis

rim min [4v] yi shar gyi tshangs phyogs rim min

pa nas tsam blangs kyi la dag

5

mu khyud ngos khang tshad*du

gi

byin

can

pa nas

10

yi

ge mig gi shar du de yi

tshad

blangs

te

11

rim min bkra dbyangs yig gnyis pa can blangs gi tshad du byas nas ni mig 11 de yi ngos la re re sbyin
nub [5r] kyi rgya tshangs mtsho yig bcu la thig can gcig nas gyi par grangs khang ldan ni

bzhag 11 g. yas g. yon khang pa nas 11 shis nas 15

pa'i pa nas 11 pa

dbyangs mig lho nub gi yi

tshad ngos

du blangs de bzhin

nas

20

nas rim pa min ba can gyi khang z1a dbyangs yig bcu gsum gi ru tshad de

sbyin 11 pa yi pa nas dang ldan nas par

mig iho

du blangs sbyin

de nyid mig gi

rjes dbyangs

ni bya 11

pa 11

25

tshad

ba ni yig gsal du blangs nas ni

11 kyi ngos su sbyin nub sngon bkra shis khang pa nas nub nas-[5v] dbyangs yig bcu gsum par ldan pa 11 11 tshad du blangs nas ni mig gi 11 kyi ngos su de bzhin sbyin nub bzhin

30

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

byang

nas bkra shis khang pa nas dbyangs yig bcu gcig par ldan pa 11 tshad du blangs nas ni mig gi byang rlung gi sbyin ngos su de bzhin bon zhes bya ba 11 sa 5 11

gi de rjes sbyin gi tshad blangs mig mda' can khang pa nang gnas pa 'od kyi gong bur byas pa dang bgrangs de nyid nas ni [6r] pa yi khang pa nang gnas pa 11 sa can dbyangs yig gsum par ldan pa dag ý 11 ba'i tshad du blangs nas ni z1a byang shar mtshams su re re sbyin rgya mtsho khang pa nang gnas pa dbyangs yig gnyis par ldan pa dang khang pa nas 11 rim min yon tan
z1a shar rim ba'i lho'i min bkra tshad du blangs su khang mtshams shis

11 10

15

nas ni de bzhin sbyin pa nas

11

dbyangs

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 yig gsum pa dang idan pa

20

dbyangs

25

bkra shis khang pa nas 11 rim min 11 ba'i tshad du blangs nas ni z1a sbyin nub byang mtshams su de bzhin dgod par byas nas ni de ltar de nas dad pa brtsom par bya 11 dran byed cing dam tshig su rjes 11 dang ldan pa yis rdo rje shugs shar gyi [7r] tshangs thig ngos gnyis nas 30

dang P. 4 su : la P; bzhin 2 par P. 10 sa : gza' : : 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

yi ge zung khang dbus kyi

ldan

grangs par bzhag

nas

ni

11 bya gnyis 11 ni nas

par

thig gzhan tshangs phyogs de bzhin zung ldan grangs

ngos nas

de bzhin de nas
zung rim pa ldan

dbus kyi shar
gnyis

khang yi
pa

gyi

par bzhag 11 ge yang
nas ni par bzhag

I

5

gnyis

grangs khang

pa'i 11 du yang de bzhin gzhan no phyogs 11 ldan zung gsum pa yang shar gyi [7v] khang par bzhag rim pa gsum pa'i phyogs mtshams gzhan kyi yi du yang ge ya de bzhin bral ni no 11 11

ý

10

su grangs ngang rang nang gi mtshams ba'i du 11 khang de dag phyung stong kyi dbyangs bya 11 yi ge grangs par 11 la ni dbyangs kyi yi ge'i gzhi ming ming gi gi yi ge grang par la bya 11 11

15

yi ge gzhi ni dang mthun pa yi las soli so ba'i bskul yi ge dgod par bya gsad yi dang bskrad [8r] ni yi dang ni ge dbye ba bzhag lam

20
11 la bya 11

ge phat mnan pa la zhi ba la

par

ni yi ge sva pa la ni yi ge om rgyas 11 dgug pa la ni yi ge jah 11 'od zer ni de dag la ni zhi dbang ba chu ni ste rgyas ste pa drag sa 11

25

rlung

po me

30

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.

dbye mnan drang bsre gnyis dbus

dgug pa ba'i ba'i med [8v] dag

bskrad ni sbyor sbyor sngags kyi bkra

pa rgyas ba ba

dbang pa byas brtsom ldan yi

dang bzhin nas par pa ge ni

mthun 11 11 bya yis ya

dang shis

5

z1a 'od 'dod de

ltar kyi pa'i dkyil kyi zung

'od gong

kyi bu

gong de bya nang

but du

bya 11 par bzhag yi 11 bya 10

bsgrub rang ming

bzhag dang po pa

phyogs yi
de

khyim idan
kyi rgyal khyim hHm bzhi dag gtor Is par

na thams
gong po du zhes zung bkod ma

gnas cad
but bcu spel bya re [9r]

ge
tshe

kyang
bya 11 yang bri yang 11 11 11 nas

'od kyi

sngags bcu byin khang yongs mchod gnyis

pa te ba

15

rlabs pa su dang

mdzes byas nas ni

byas

spo las
'khor zhi

ba kyi

dag bye
lo'i

kyang ba
ras ni

brtsom ji
gzhi rgyas

par bar 11

bya

20

Its

blangs pa Is

byas 11

la

ba

dang

shin dbang gsad mnan gi

tu

dge

ba'i dgug la

ras

Is smad bskrad

bya 'tshong pa ras la dan ros gis sogs

11 sogs dang 11 11 25

dang dang pa Is gur dang pa la pa ba rta

dbye ni

dang dur

khrod zhi pa rgyas tsan [9v] khrag ma he

11 11 dinar sogs te 11 11 30

wang

gum dgug ni bya

dbang mnan bskrad dbye

ldong rog dang

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

:

brtsam

gzung : brtsam P. gnan

P. ba P. 30

186

gsad dge

pa

dug

la

sogs

pas

bri

((
shing

dge ba'i
min

las
la ni

la
mi

bzang
rus

po'i
dang

((

((
bya 5

lcags zhi rgyas

sogs pas bri bar dbang la ba shar ltas

la

pa byang ste drag bar bya i( la ci rigs sbyar gzhan dbang dang dgug pa la (( zhi rgyas dgod bya ste rim bzhin sa 'khor dag ni rim las [10r] 'khor bzlog gnaw dbye dang mnan pa la (i bskrad gsad rim pas bzlog sa 'khor pa ste (( dag ni rim bzhin bri 'khor gnam de ltar legs par ma bris na (( lo rang la bzlog par 'gyur 'khor de bas nan tan
'khor lo legs

nub po lho

10

(( (( ((
20

15

skyed
par bris

de bya
zin

nas

+(i

ma ndal ras kyi rdo rje ma ndal ras kyi

lo de (( gnas 'khor for spyan drangs to 'khor (( ba yis bsdu ba'i sbyor la 'khor 'khor lo lo [10v] bsdu bar bya

((

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
gsang sngags bzlas pa rtsom par bya

25

((

om va jra dam tshig om va jra

sa ma yas tvam
gi ve so hnm I ga sngags

i
so 30

rdo

rje

shugs

kyi

sngags

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

jra sa ma ya tri ha sa ma ye svä hä ý om va sa ma ye ma 11 bsre ba'i sngags so yi ge on va jra sa-[lir] ma ya jah 11 'khor lo sbo ba'i sngags so ja sa do me ya 1 ya me do ru na yo da ya 1 ya om ya ma rä 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 kri hrih tä na na hüm phat 1 strih vi om 'di ni las thams cad kyi sngags te las thams S"ä, ntim kuru svähä 'di
zhi bar bskul ba'o kuru svähä pu stim [llv] rgyas pa'o

5

cad pa'o

10

Va sam kuru dbang mä ra bha di
dbye u ccha bskrad sta

svähä ý

15

gi'o ya phat si
tä pa'o

gsad pa'i'o
ba'o 11 ya

11
ya phat
phat 11

ý
20 ý

mbha ya

hüm lam ý

ý

11 mnan pa'o
ä kar dgug sa ya pa'i'n jah 11

25

I ca ba'i'o 11 grol
om mull

ä li gsang

kä 1i'i sngags

grong khyer 'byung ba'i

ni rtsa ba ste ýý 30

1 va jra---tri P. 5-6 ya da sa ma ye :a sa me tri sa me da ya P. 6 ya : la A. 6-7 P omits hüm hüm. 8P adds ni : '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

las yi

kyi

btson
kyi ge

ge btu

ra dag kyang ba med na ni 11
sgra ni log par ni par tshang sgra brda

yin
'gyur

I)

sngags [12r] yi gsang gsang

ma bkod

sngags

sngags na dngos grub med par gyur kyi sngags drang ba dag ni ma byas na 11 11 bar mi 'gyur tu 'khor ro shin bar yi ge bsre bcu drug khang skor rigs lha phyogs sngags min ma byas na pa don med log na don mi dang log 11 'gyur 'grub

nyams par pis ma brjod

na 'gyur 11 11

5

10

nyams las g. yul

pa ni dang 11 pham pa

[12v] 'khor
cho rgyu dad

dbang lo
yin ga dag

po'i yis dgra ba ma byas na 11 sbo

dgra

bsad

bzhin

11

15

'gyur ni nyams par ba dang pa dang sbyor pas tan 'grub par 'gyur 11 bskyed de bya

pa brtan nan

de nas 'jam pa ste

20
bri ba'i rgyas

dpal rtog

gyi

'khor lo rtog pa las 11 11 dang po'o pa

cho

ga

P omits kyi. 3P adds gsang before sngags; P, bse A. 15 po'i : po P. 16 sbo : sdo P. bstan P. 20 nas : bas P. 22 'jam---pa pas (sic] P. P. 23 pa ste : pa'i rje nag po'i

10 bsre : sre 19 pa brtan : : dpal gshin

2815

[ii.

Rtog

2:

dam tshig

rdzas

bsgyur] sman bya

de nas

gzhan

yang

bshad

par

tu bsten par bya pas rtag sngags dang 'o ma zhes bya [13r] rus sbal 'od kyi lo, ma dang 11 de bzhin dang ni po nyid pa khu ba dang 11 de bzhin me yi dag ste snyan gyi ni rdzas sgra 'jim skam 'di rang tshe rtag lha dag rtag tu sbyad ni po nad na ni 11

5

10

bzhin ring tu

gyis dbang tsho

med cing pa dang bab 11

lang

rgyas dar la

byin rnams kun gyis gyis rlobs 11 'di la spyad par mi bya ste 'grub kyis mthu dang ngo bo nyid

15
rlabs 11 nas

'dzin ting sngags las kyi rnam smin
rig de pa phyir 'dzin cho pa'i

[13v] sbyor
sa la

kyis bar

byin byed
11 11

ga bzhin

gnas du bsten

20

tshes snod drod yang mar 'od

skya rengs gcig shar pa na 11 la ma reg rus sbal zho bar btung ba 'am 11 ma yal na nyi gyi kyi ma'i sbu gus btung 11 la gcig ngo yi tshes 11 lo ma btsal nas ni nas ni bzung nas kyang

25

de nyid zhag [14r] yang 'jim zhag

shar pa na skya rengs bar bya lo ma de bcad bza' bya 11 sbu gus na nyi ma'i 11 bzang nas ni po sbyar pa du skam 11 gsum chu yi nang gsum

30

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

bskam nas ni 11 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 btung lan zhag gyis snod dril dang bcing ma'i ba'i pa'i mkhas zhag byug nas kyang ldan byas [14v] sbu gus nas

5

sa yis ba nyi bral

nas ni btung las ni snyan blangs 11 rdzas 11 I

tshwa

sgra sgra pas

10

gsum bcings gung snod cha la du ni

nam gyi cha rtse gsum mo'i

gsum bzhag pa ste

dbu ma'i ba'i rtsa 'di

cha ni cha ni

btung dor

bar bar

bya bya

15

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 'jam bstan re par bsten bsten kyang pa bza' nyes bar bshad 11 pa med las rtog

sbyar 20

dpal pa'i

gyi cho

rtog ga

pa ste

dam tshig pa gnyis

rdzas pa'o

sman bsgyur 11 1

te

25

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

[iii.

Rtog

3:

las

kyi

rgyu

dang

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 dbang dgug bskrad mnan pa de ni mig tu grags

5 11

dbye ba yon
du bya pa'i las

tan
ba

[15v]

zhes
byed yin

bya
11 mda' dang

ste
11 mthun 11

rig ni de bzhin

dang pa'i

mnan

rjes las

pa dbang ba yi su 'brang rgya re

ii

10

gsad pa'i las rnams 'phags nyi

ni de dag mchog pa pa

'dod mtshor 11 la re dang po ste ýI

sogs

sbyin

ma gnyis gsum pa bzlas pa pa sbyin [16r]

gtor

ma sbyin 'bad rnam par

15

bzhi Inga drug bdun drag

tshad sreg par bya las kyi 'khor lo'o gtan kyi la rtse lhag khyad gcig chad bya bkang du 11

11 11 11

pa bsam pa las las

20

po'i par las kyi deli gtso ni gang sgrub lo bskor 'khor ba nyi ma bzhi

IJ

las
zhi rgyas dbang

kyi
bas

bye brag
'jigs yon pas

'di

shes nas
las dang skyob sbyor bsgyur I) Iý

pa brgyad tan drug

25

gis mos pa rnam bzhir [16v] dbye bas gsang ste brgyad dang 'byed II dbang po drug 'thing byed mnan pas 11 las ni ji bzhin gzhan ni no

ii
30

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

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 tshe dngos bzlog phyir dad pa brtan nam mkha' grub myur nye ba'ang 'gyur bar gdon mi za 11 pos 'brub pa na gyur na yang 11

5

med par

[17r] lha rig
'dod gsang

sngags kyi dngos 'grub med mi srid 11 dang drang srong gis bshad pa'i sngags bslu ba mi srid na 11
chags sngags bral bas bshad bas sbyor 'byung bar mi bsam gyis mi tshom pa yi bslu ba ni fJ 'gyur ro pa'i 11

10

ma byung chos nyid don la the

khyab

15

med pa yi la ni dngos grub nye 11 mkhas pa () blun dad pa brtan yang na po [17v] de la sbyor ba'i dngos grub rtog de la cing sbyor ngag dbyad ba'i pa'i dngos rtog grub nas ge ba ring kyang 11 11

nye 11

11

20

gdams

dam pa bstan gnyis grub yod ring sbas

slob ma yid de la dngos bla slob bla

pa na bar bshad byas

mas man ngag ma yid ma'i gnyis

kyang Iý

25

gces par de yi phyir

man ngag 'dzin na-'grub na sngags

mi za thing dam pa zhes par pa yis

'gyur 11

[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

30

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.
2. 2c%

brjod bar chad med II pas gsangs to ba byas pas ni 11 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 bzhin nor bu yang 11 ji ltar yid [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 dad pa gsang sngags nams nor dngos yin pa bsod

5

par 10

II

15

grub nyid to 11

de yi

na sngags pa pis 11 dad pa bskyed pa'i phyir rang sems 11 la gus pas mchog tu 'gyur gzhan phyir
'jam dpal pa [19r] ste rtog gyi pa rtog gsum pa las 1 las 11 kyi rgyu dang grogs

11

20

bstan 11 dpal

pa'o kyi

'jigs byed rje zhes bya ba rdzogs gsum pa I bod kyi dang dra ya ma rdo bzang pos bsgyur te gtan la

kyi pa rgyud rgyal po rtog 11 rgya so gar gyi mkhan po u lo ttsha ba rong kyi zom chos phab pa'o 11 manggalam 11

25

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

Part
I.

3 b).
COi'TU YEKE VCIR AYUCULUf CI-YIN TANTR-A-YIN QACAN

[The

Tantra

of

Vajramahabhairava]

5

[170v] tantra po'i vcir
coytu qayan-a

enedkeg-ün : töbed-ün rgyud ces bya ayuYululci-yin
yeke vcir-iyar

keleber keleber ba tantr-a

:

hri-vajramahabhairava-nämardo 'jigs byed chen rje keleber : coYtu yeke ::
kilinglegsed ün yeke

: dpal neretü

: mongYol-un

10

ayuyuluYci

mörgümü

15 [i. I Onul : mandal-i ugaYuluYsan]
vcir-un saitur nomlasuYai :

tendece bütügel-i tere yeke

ayupluYci üneker

kemebesü gatalu

gamuV tngri-ner-tür üiledügci doYsin ayu-jul-un

20

tegün-dir urida bügesü orun-dur
: tegün-dür u kijaYar-a ba belge-tü orun-i ber

tarnicin aju
:V

::

sedkil gamuy kereg-üd-i
kemebesü

ber

jokistu bi

: yambar biitügegdeküi
25

nomla-isan

: dörbeljin

a-jca modun-u belcir ba

ükeger ba mören: dergede ba : nigen üjügür ba : asjulan-u tngris-ün : oin ger dotura aju kurdun-ü ba ba bür-in nere

qo\? usun ger ba : mataris-un ba : qota keregür-un orun balYad-un : coXtu jaYur-a yeke terigüten

ger ba : balyad ba orun-dur

tarnicin vcir-un yogacari

30

vcir-iyar abisig

tantr-alegün-iyer .

ayuyuluXci ögtegsen

20 C omits -ner. 13 C omits yeke. 25 C omits orun-. 26 C ber : ba C; C omits ba. 29 orun : ger. C; qota omits -a.; 31-2 vcir---egün-iyer : orun ba C. 31 P omits co'tu yeke; : yin C.
24, ý

erkesigülküi

kiged

iregülküi kiged altan biýaci qubilY :

kösiregülküi qa,jacaXulqui dour-a mökülig Yajar-un kiged luu dür ed : bhuti terigüten-i üile jang [171r] : söni mahi bitar

nitulqui ildun aqui

111dekui nidiin-ü em

rasiyan-i

ene kemebesü

jang

yak's-a em-e yakA-a üile-ber bütügegdeküi : urida

abqui kiged : tegün5

üküdel-i sürcijü öbedegsi

tülegsen yeke düli üsün-iyen nicügün yQgacari :

tediii tarnicin nigen ünesün beye-dür-iyen sandarm ulju üküger ber 10

terigüten-diir boluVad dörbeljin dörben torana-bar qongq-a kiib-ud erdeni

ni%jur-tu-yin jiruNad mandal-i dörben tein

gaYalN-a-tu büged cimegsen :: 15

erikes-iyer öncüg tutum qamu%j qaVal, jan-u orcin

: manjilY -a kiged tein bilged quci-isan kiged-tür jobkis-tur bolai kemebesü
bolai :

::

vcir-iyar cimegsen : erdeni jarimdul saran ber tegüncilen dumda kurdun jiruqui tegun-u
tögürig yisün jiru\i-un büged nidü-tü gaVal\4an-u nigen ülegsed-i oYuYata

::
20

negegdeküi ::

gaY aXdaqui

tegün-ii doruna örüne jobkis-tur
gabala umar-a bolai tabun

dumda kümün-il terigün gedesün
: doruna-yin : tedeger bolai :: örün-e

kegür-i jar

jiruidaqui

:: doruna emüne-yin keseg jabsar-tur
ükeger-ün gadqu-Isan belges=ün bös kümün mutur

emün-e : ::

umar-a

gabala

köl qoyar emUne örüne-yin
jabsar-tur

25

umar-a-yin jabsar-tur kemebesü tendece

siruy-tur kürdün-ü dumda %jadaN(ur

kürdün-ü

30

C. C. 3 rasiyan-i 1 erkesigülküi : rasayan-a : erke abqui C. 4 em-e : em C. 5 luu : luus C; terigüten-i : terigUten C. 20 üküdel-i baYsi 9'öbedegsi 7C tülegsen. : omits 26 P omits emun-e. jiru P. 25 C omits qoyar; jiruY-un : 30 C omits jabsar-tur. C adds jabsar P omits örüne; after tabun.
. 2GG

mutur-nuYud : nigen

kemebesU iijügür-tü

: doruna mes-e : -joq-a siike :

jug-ün nidügiir

degtü-dir : usun

tongsýuraY kitu, j-a

nigen emün-e beriy-e jiruldaqui bambai jiruljdaqui ,?urban aluq-a

üjügür-tu jüg-ün kürdün : :

vcir degtü-dür kiged

:

terigüten-i : sumun salm-a vcir bös ayuYulu, :

jiru%jdaqui : khatvangga terigüten-i ildu damaru 5

Brune

jüg-fin qongq-a

vcir-tii degtü-dür : kei-yin

numun

terigüten-i ýci : mutur vcir-tu 10

jUg-Un : umar-a üjügür-tü manjilY -a jida Nal-tu : : dörben gaXalq-a : ker jula-yi : ünege jiruNdaqui

degtü-dür

: jaN(an-u arasun [171v] tulY-a kiged be degedü jobkis-tur siddhi-yi kümün :

terigüten-i : ma ha-a küsebesü eljige : bamin

jiruNdaqui bitali-yi ele yeke

tosun-u : noqai

ögdeküi : mahi :

temegen

ja%?an

: Ulcer

: görügesün qonin agdeküi : busu ber
uqar maYui tegsi üiles-i iyar mahi ögkün üiledcü nökur nuYusun iru-a-tu : qun :

: tas

Nagai sir-a
:

:
ger-iin

terigüten-i sibaYun keriy-e

miqas-i garcaqai

ber :

15

ta%jus

terigUten-U idegen :

ber a, {ulqui üileddeküi sacuju arcin

: sarika siba-qun yeke ber ögdeküi miqan-i : masi baling-un qurim -jal mal}oal gamuY : aYci coNtu gamuY jobkis-tur vcir cisunayuYulu,, sinjilen jokilduqui 25 {ci ber 20

: mandal-un üileddeküi jabdul-dur : tendece amurlingqui NaYcaXar

ni-jur-tu-yin üileddeküi : öber-iyen ba : 'Ober-iyen

naividi-yi urida masi

tarnici boluysan

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 :

bey-e-dür-iyen s3ni düli damaru yeke

tüsürcü ködölgejü : ayuyuluyci-yin masi

niciigün : ha ha kernen mandal-dur arikin amta-tu idegen-nügiid-i 5

üsün

vcir-tu

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 : nigen üjügür-tu selte masi sedkil-iyer ayad omuy-lul-a tarni-yi tegsi : tendece urijdaqui arban üsüg-tü ayulju ülü%ayuydaqui buyu bolbasu tarnici : tegün-dür yeke ayul : boluyu ker be : ülü tegüber siddhi iilü buyu : tegün-dür tarnicin yeke co-itu vcir ayuNdaqui bayasuyu : bayasuyad ci yaYun küsernüi kernen ayuyuluyci ögülegdeküi dari boluyu buyu : jarliY tegün-dür : vidy-a dour-a ildun : yajar-un : nidün-ü em altan qubily aqui ayubasu ele bolbasu jedker : yeke [172r] todqar-un bütüyü : jedker

oruidaqui kiged umda-lan

10

15

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 kiged
ja"jun-a qamuy tarnicin üiles narin tedeger-i mayad bütükü ese biitübesii boluyu : ber : tegün-ü

20

C. 9 aYad joris(ad C. 6 jiruXad : 4 oruYdaqui : uriydaqui C; C. 13 jedker kiged : jedker-i : aYun omuY omul-1uY-a : 18 rasiyan-i abqui C; C omits tegüber. : sidi-yi siddhi P. ba C. 21 bütübesü : bütiigebesii rasayan-a

2-117

ene

kemebesü

ayuYuluYci-yin uqa, ýulu-Isan

manjugrii kürdün-ü eng terigün

kemekü yoga-yin onul bolai

neretü

co, ýtu

vcir

yeke

tantr-a-aca :::::

mandal-i ."

5

'ZR8

[ii.

2 Onul

: gamuN( üiles-i
ciYuljan-u

bütügeküi]
jang üile-yi :

tendece

üiles-ün

saitur nitulqui coitu vcir 5

bükü jerge : yambar yosuYar nomlasuNai üldeküi kilinglegsen-iyer terigüten tarnici

ayujuluNci-yin yeke üileddeküi buyu : [ranca] yoga-yin burqan-u buyu dür tarnicin sketshg yi yeke boluYdaqui erkin jabdul lilies ükeger-ün nimba kiged

jabdul-dur urida ima%<ta ber

orusin nigen tulada : tula ene

bisilYan tedüi sumba kemebesü : 10

: tere yaYun-u bükü-yin bolai tula tegüsügsen-iyer erkin kemebesü bös-tür datur-a-yin arban bükü-yin : yambar :

urida

tantr-a-dur üldekü tegün-i bolai : tegüntayala,? ci dabusun cisun vcir yeke nidii-tUba kümün-ü emüne :

: tere egün=ü

jabdul-un

nitul-un

qour-a

ayu, juluNci-yin yasun-u qanduNad qoyar talbi%daqui
naiman i jiruydaqui sürcijü oruYulju cucal-i daruju nigen hum-i

kilrdün-i

sigüsün-iyer jiryu-jan jiruX-un

15

gong keriyen-ü üsüg-iyer aran mahi Yal-un :
: :

üsüg erkin odun-u [172v] üsün-iyen cucalju

jabdul-iyar niVur-tu-yin bütügegdekün-ü dumda tegün-ü arban
:

jiruYdaqui ner-e selte-yi ber küriyelegül-ün
phat bey-e-dür-iyen üsüg-üd-

üsüg-tü

20

jiruNdaqui bber-iyen

jobkis-nujud-tur galaNun tosun-i dumda

qoyar

gabala-yin

yantr-a-yi

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 kürtegül-ün

saitur ükeger-ün k61-iyer : ber tegüber kejig 25

ebedcin-e

C. 6C omits bisilYan. 5 kilinglegsen-iyer : kiling-iyer 7-8 nigen---bolu, ber. ima-Ita ýdaqui : nigen-e 7C omits üiledeküi buyu C. 8 [ranca] : word not tarnicin nitulun kilted C adds tarni 9C after found. yoga---bolai; omits C. -T6-lcümün-ü 12 egün-ü : kümun C. : egün-i tantr-a-dur. C. 22 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

küsebesü saitur

mön tere talbiju

kürdün-i

kümün-ü tulY -a

: -ýal-un

qoyar kisuNan-u dour-a toqai nigen kejig jiruj-un

dumda jarim

oru\(uluYad Yal-i erüju sita\ýabasu bariV dayu : tegün-dür jirlu\(an arban jabduqui egün-i saitur : tein nomlabai
u il\? al inu -jucin nigen-e qoyar üsüg üsüg-tü kiged tarni-yi tarni-yi gong ner-e-lüge urida ulingqai bös-tür ed-iyer boluyu nigen dotur-a

ebedcin-e 5

nidün-i kemebesU dokiyanbütügegdekün-ü selgügdeküi keriyen-ü idegsen ükegür-ün üile-yin ükükü boluyu : usun-u tonilqu

nomlaNsan ariYun tüsürcü kürdün-i : N? a\lca belge-tü-de

ed kiged nigen-e busu bairocan-a-luN-a tegün-dür jiruju modun-u

urida : ükeger-tür dergede

nigen-e jang nomlaNsan nijubasu üldeküi boluyu ger-tilr ugiyabasu

10

ni-.? ubasu

nipbasu

kösiregülkü ni\jubasu boluyu : -jarYaju saitur amurli\julqu boluyu jabduqu-yi : busu ber saitur ün kürdün-i jiruju YaNca belge-tü vcir-un bütügegdekün-ü : tegün-ü üile jang uridu ükeger ba : jam-un : : si"uljin-u : gaYan-u kiged ber dörben ülei :

ga\ýacayulqui boluyu :

talbibasu 15

:: nomlaNsan erlig[173r] ükeger-ün bös-tür belcir-Un usun-u kija%jar tergegür : nigen 20 :

modun

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 tabun jadasun-iyar örgesün-iyer qurca dumda sirui orud-tur gadqu\ýdaqui dügürgegdeküi : tegün: sirguljin-u toqui turu-I Ulei erlig-

kümün-ü

yasun üyes-t'ür qamuN i

25

gabala-yin qoyar ý doluyan kiged orud-un ün bey-e

oruýulju ber nigen

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. C. 24 kümün-ü kümün C. 25 üyes: imaXu-yin : 25-6tegün-i C. 26 C. tegün-ü \?ucin : . C. 27 C adds toqai C. : sirluljin-i after -un
300

aman-iyan

irjai,

ýsan

:

qoyar Yar-tu : \(ar-tajan üsün-iyen salburiYulu\ksan-i qoyar
ba : terigün-i

kebeli-tU yeke ildu calm-a

nigen barisisan

niYur-tu

gabala
üküdel

oruYuluYad
tülegsen emun-e

egüdcü : tegün-ü ba söni : edür düli
ni-juju : türilgüle

nicügün jirüken-dür ükeger
yaN(aran 5

düli
masi

ü-jajar-tur ganduyulju

gandu-jul-un niN(urarban

ireged tegsi : ger-tegen ni%ju-ýdaqui "ulju : mahi jabdul-iyar bütügegdekün-i tu-yin ner-e selte-lüge

üsüg-tü

tarni-yi

uribasu

: Vurban

Y arsýaju kösiregülküi
dur bicijü gickigsen-ü dügürgejü U sigesün qour-a :

tonilqu ugiyabasu jabdul-i saitur nomlaju
terigüten tere sirui ed-iyer arasun-i kiged üsün-iyer bairQcan-a-luY-a : tende

gonu\i-un boluyu

jaVur-a :

üküyü tendece arasun10

kürene-yin

üsüg-tü : arban bütügegdekün-ü sigesün-ü oriyaldaqui orum : qoina

tarni-yi k'01-iyer sirui eljigenber 15

tegün-ü kiged

dügürgegdeküi ayaN-a-yi üküdel-ün tülegsen daru, jad uribasu ene masi : ele erlig-ün

nigen-e oju-qata sibar [173r] kürdün-i oru\iulju talbiju arban : jegün üsüg-tü kö1-iyer tarni-yi 20

Nal-dur jabdul-iyar

jaNur-a kösiregülküi boluyu : nigen gonuY-un kemebesü ülü da, ýan barisjul-un bütükü-yin goinaisi jabdul bolai : : tarnicin busu ber kürdün-i masida kiling-iyer masi üile-yi egüdcü saitur jabdul jiruju : tere :

qabsuruydaqui kemebesü doluXan

gajacaNulqu urida kiged jang

: erlig-Un orun-u

sirui-bar'mahi

morin

25

deger-e qoyar-un nigen-U nigen-i kürdün-i un jirüken-dür oru\? ulju ber mahi talbi-idaqui : kürdün-i

talbiNad

: tere

: nimba modun-u kiged morin-u cisun-iyar

qoyardergede

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

tarni-yin : ene kemebesü üileddeküi : Nurban a-julqui-ber üldeküi kernen tarnicin tendece jiruYad sirui-bar o\juYata düri-tü-yi joriju bari\jsan-i gbbsin temegen qubiluNsan-aca sedkiged tegün-ü qoina : : egüdcü : kei-yin tegün-ü erlig-ün tegün-ü

il-jal gonu-j-iyar küsebesü

buyu

: masi

tegsi : UsUg 5

ga-,(acaýulqu dolu\(an orud-un yam

tegün-ü

niru\ýun-a jarimduj

mandal deger-e bey-e

saran-u

bütügegdekün-i

sedkijü emUne jüg bolai

beriy-e jar-taYan beriy-e ber-iyer-iyen oduisan-i jirüken-dir joriju urida 10

ganduiulju : tere

kötül-ün kürdün-ü

sedkigdeküi

nomla\jsan ma\(ad jiruju ügei üldekü

jang

üile-ber

bütügegdekün-ü

dolu\jan oruNulbasu boluyu busu : tendece

ner-e-lüge jasjur-a gonuX-un ber saitur

selte sesig jabdul-i 15

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 bariyu orusin beige-yin ilayuYsan tosun-i : tere abcu yeke tngri-yin bös-i jabsartülegsen abcu tegün-i üldesügei tosun-i tere nigedkejü \?utus-un-dur
köl-dür ber tendece : Ukeger-Un gong keriyen-ü dumda

köge-lüge unin-u un kernen küsegcid : tegün-U
: tegün-ü kýan-dur jabdul-i nabcin-dur bicigdeküi %ýar kiged tegün-i nomlaYsan kei-yin buyu :

sürcigdeküi
sürcibesü busu ber bös ba

bolai
: nigen saitur üisün-ü

20

qoyar üldeyü inu mandal kei-yin :

mandal

odun bütügegdekün_ü

: üsüg-iyer

25

ner-e-lüge

qolban

selgüjü

baling

idegci-yin

go\(ulai-dur

1 masi : mahi C. 4 nir"un-a : degere C. 7 qoina : degere C. 8 tegün-ü C. 12-13 CP joriju C. 8 sedkiju : tegün-i : 15 abariju Ugei. C. 17 bariyu : : dabariju sesig omit bariju C; tosun-i tosun C. 26 -yin : jüg P. :

302

ý

küliged iyar

: emüne ber

gong aju

keriyen-i : emün-e

bariju qanduju

:

mahi

niNur-un : tegün-ü

jabdulnigen

oyurujad

k9an-dur busu

nimba-yin modun

keriyen gong metü gotal-a üldeküi kemebesü : galajun baling idegci-yin modun-dur oi-yin modun : Nal-a

jajar-tur tosun-iyar egüri tülegdegsen

ergijii sürcijü :5 abu, (ad ünesün-

ecige-yin

üldeküi terigün-dür tüsürbesü : tegün-i abcu : alin-u bolai kemebesü jabdul : busu ber gaNacaYulqui masi kiged keriy-e jigür sir-a sibayun-u : biraman kiged gong üsün-i boljajad kiling-tü-yin : dhatur-a-yin nigen-e i jal-i modun-dur tüleged : tegiln-ü uriju
:

10

: er-e

ügei : unin %ýal-dur saitur sitayaju ünesün-i tarni-yi abcu : arban üsüg-tu ünesün-i jabsar-tur talbibasu em-e qoyar-un
boluyu ed-iyer : zer tede : tendece tüsürküi mo kiged Noul esergü alasulai : bey-e-yi saitur emüne tegün=ü 25 20 15

tegün-i

ükeger-ün jasýur-a mo-jai-yin egüdcü tesergü kernen egüdcü tüsürüged qanduNad a, ýtaciju tere :

kýan-a gaýaca, (ulqu nigen bbs-i terigüten : qour-a abcu bütügegdekün-ü üsün alin-u kereldükü arasun-i ger-te boluyu ödken deger-e ner-e-yi abcu [174v] : singgen : bicijü tegün-i

oruNul-un

sitajabasu tendece nitul-un burtaq-iyar

küsegcid tegün-ü : mahi

ükeger-ün niNur-tu-yin

talq-a-yi yasun-u üsün-iyen %jal-dur cucalju jabdul-iyar söni selte yeke düli

tülegdeküi

k6an-dur nigen öber-iyen jabdul-i ene masi küsegcid kernen ilaXu-jsan : jirYuNan jiruY-un nidü-tü

: alin-u üküyü :

ner-e vcir

üiledbesü

nomlabai : beige-yin

ayuNuluXci-yin üldesügei tendece bös-tür arban

3 ergijü C. 6C omits val-a. : ergiyü 16 C omits 17 tegün-i : tegün-ü -u. küsegcin 27 küsegcid C. : küsegcin

7 alin-u : ali C. 20 küsegcid

C. :

303

kürdün-dür kiged biciju tegün-i küsegcin siracu talbibasu erke-ber yin sirui

arban : ükeger-ün : nimba üldekü

üsüg-tü

tarni-yi

urida

nomlaNjsan

ed

negilresün-iyer selte alin-u ner-e-lUge ilaNu-isan beige-yi talbibasu modun-dur boluyu kösiregülsügei : tendece kürdün-ti gabtaN<ai : gürii kernen bös-tür 5

erlig-ün kiged moga-bar tegün-i bolNasujai kiged

alin-u kösiregüikü

jiruju ner-e selte saitur boluyu : ker be tarnicin üleikernen küsebesü : sirgül jin-ii givang siracu
ba

gurgum

moga-nuYud-i
: ked her quruqun-u qurtrjun-u

nigenqatud-un 10

: bütügegdekün-ü ner-e e boljaNad bey-e-yi jirýujan öngge arban ügei givang-luN-a ner-e egüdcü üisiin-diir oru-julu, ula-jan

cinege-ber cisun-iyar jirüken-dür

kürdün-i jiruju : tegün-ü erlig-Un talbiju : öber-ün : N(urban cal-tur ger-tegen jad ögegiiged üsügöriine jUg ganduNad ceceg-i : arban

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 tarnicin ür-e-yi al-dur %? nigen tendece a-yin idegsen ali kei-yin cisun-iyar üiledkiin-ü kücün jiruju ner-e metii : selte khadira rnodun-u 20 tere uribasu boluyu iregülküi kernen küsebesii nigen-e daturqoruqai kiged

\jalja-juraNulsu%jai abcu : yeke

miq-a-luy-a

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 tendece tarni-yi jiruju tegUn-U odcu busu her itkeger=tin yeke üküdel-i jula jabdul-i saitur nomlar-un b'ds-tiir terigUten qour-a kiged bairocan-a orujulju her körüg-i : ecige-yin kürdün-i : erlig-iin ed-iyer egiidcü oi-dur :

25

30

jirüken-dür

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

tülegsen solbicaNlulqui bairocan-a-yi qanduNad qaN(acayulqu kiged sir-a ärgesün-iyer üsüg-tü ner-e qaXacaqu nabcin-dur kebeli-dür u dour-a i

yal-dur

qurca jabdul-iyar bey-e-dür-iyen

mes-e-ber

o-ital-un

tein orun-dur

bilged

yogacari-yin sürcijü darui-dur

:

tülebesü saitur

tere jabdul

mön bolqu

jüg : emüne üküyü : tendece kemebesü keriyen gong tere qoyar-tur nigen-e orun-dur aju temür arban alin-u üdürbesü üisün

5

sibasjun-u yasun bütügegdekün-ü bicijü uriju boluyu er-e oru, ýulju ni-jubasu tendece tarni-yi : : : tere tendece

abcu

ner-e-lüge jasicaN(ar nigen

tarni-yi selte

nigen-iyen kürdün-i erlig-ün bicijü [175v] mes-e-dür ene qour-a tegün-U daruju mön üsüg-tü üiles-nügud-i : ker be

10

em-e-yin : alin-u tegün-ü ökin-i ükeger-ün üküdel-i cinege-ber

ner-e-yi ner-e Uyes

menekei-yin selte bosu,? anjabdul-i terigUtenkörüg-i jirüken: mahi-yin darui-dur tarni-yi busu munggaY unayu : 25 20 15

gadqujdaqui masi

boluyu erlig-ün iyer

kösiregülküi bös-tur

jiruju

:

tülegsen dabqurlaju : jegün

negüresün-iyer : k61-iyer äkin-i

tagen-ü nigen dür kürdün-i jabdul-iyar kösiregülkü uribasu ken-dUr cinar-tu Nurban tarni-aca sonji%icin :

oruN(ulju eimü boltuNai

ner-e-tü

: kernen arban boluyu : kösiregülkü : egün-ü ülü ber ögülegdekü boluyu tarnicin erdeni-dür : tarni üiledbesü qour kiged ba güdkegcin : üiledugci

tamu-dur kiged

ma-lad : kiged

blam-a-yuNan : bolqu-

maNusiya%ýci

tang\(ari-i-aca : tarni :

anggijiraYsan tantr-a-yi tusa

gaYacaYsan arnitan-i

edeger-tür

yin tula i saitur üiledbesü oduyu :

: tarnicin nigülesün barilduNuldaqui : tang\jariY

eneriküi bolai : yeke

sedkil-iyer ker be gala%iun

qourbusucar tamu-dur 30

ebderejü

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 edeger-tür C. 29 barilduXuldaqui : edeger --ba. barilduXulqui C; ker be : ked be PC. 30 C omits tamu.
-4bs

bi

ber tantr-a-dur baNsi-yuN(an ma,jusiy"ci kölgen-i tantr-a-yin üilediigci kiciyen ütegeriigci sain ali nituluNdaqui

busu

nomlabai kiged : jabdul-un beige bilig-i

yeke tarni sonjin bilged
ese

tere

kümün-i :

5

bügesii

nigülesküi

orun-aca yegüdkegdeküi ügei : yogacari

busud-a tegün-dür qarin

balamud-iyar tegüncilen

üiledbesü tere boluyu

ele üiles metü tula : jögelen coNtu vcir üiles-i gamul

10

: nicuVu bolqu könugegci-yin amitan-i yaNun-u tula bolai kemebesü egUn-dur yogacari ene kemebesü yeke
bütügeküi

manjusri
onul

degedü
bolai

[176r] 'tantr-a-aca
::

15

ayuýuluXci
nögüge

yoga-yin

4C 11 qarin jabdul-un. omits : jögelen C. 16 C omits üiles-i. : neretü

satin

P.

15

degedü

4 306

[iii.

3 Onul

:

tarni-yi

tegüküi

ugaYuluYsan]

tendece saitur tarni-yi
yambar

yambar

jergeber

jang

üile-yin el ulus-tur
kiged :

tarni-yi tarnicin

tegüküi aju 5

: masi ariY un nomlaju buyu tegügdeküi
jir%iuduýar-un büged eng tabda"lar terigün

tabda-ýar-un jirYudular-un egesig nögÜge

nögüge-dür nögüge-lüge Yutayar-tur tegüsügsen :: :

üsüg-ün aimay-un

10 :

basa

egesig doluduyar-aca d2Stßiger-ün egesig tabda4ar-un

nögüge tegüsiigsen Xuta, {ar kiged büged jutaYar-tur arban Xuta-jar ber tabda, ýar-tur
arban eng nigedüger kiged : urida

üsüg-ün

üsüg-ün

tegüsügsen
tegüsügsen

::

15

egesig jir, ýuduiar-un

üsüg-ün

basa kei-yin tabd"ar-un

körüngge-yi tabdaý{ar-tur

ögdeküi

::
:

arban nigediiger-i nemen tegüsügsen dötüger-ün Xuta-ýar-tur : arban %juta%jar-iyar saca daru%ýsan jirYuduYar-un egesig üsüg-ün ber ber nögtige-dür : tabda, ýar tegüsügsen

20

::

:

kiged tabdaXar : ýuta%ýar-un körüngge-yi kei-yin Ögdeküi tendece egesig-Un d'dtiiger-'tün tendece dötüger-iin arban kei-yin ber bilged %ýuta%ýar üneker kiged Xuta%iar körüngge-yi eng urida kiged

25
::

tegüsügsen

ögdeküi ::

jir%ýudu%iar

30

YutaYar

tegün-dür

kei-yin

körüngge-yi

inu

3 tegüküi daruvsan egesig-ün jirYuduXar

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

egesig

üsüg-ün ber

arban

yuta, ýar ::

tegüsügsen

dötüger-ün egesig tendece kei-yin ada\i-un egesig kei-yin

tabda, jar-tur

üsüg-ün Xal-un körüngge tendece üsüg-ün körüngge

tegüsügsen %(utaYar körüngge-yi ögdekiii tegüncilen adaý-un arban tegüncilen eng terigün üsüg-i bolai [176v] ögdeküi ::

5
tegüsügsen

nigedüger kiged

degedü :

jir%{uduXar-un

üsüg ögdeküi ecüs-ün :: tegüsügsen egesig üsiig-ün arban nigedüger k'8rüngge-yi basa kei-yin tendece
nögüge aima-j-un eng terigün kiged :: qoyaduYar-un datüger ün egesig tendece egesig tabdarýar tendece nögüge-dür tabda-ýar-tur %<uta\iar-lu, körüngge-diir nögüge-lüge tabda, ýar k'drungge-yi ý-a : tegüsügsen kiged ögdeküi : :: : tegüsügsen tegüsügsen-dür

10

15

üsüg-ün Xal-un üsiig-ün aimaj-un kei-yin

20

ögdeküi bairocan-a-yi eng urida degedü erketü-lüge gabsuruisan kiged tabdayar aimN-un nögüge %ýutaXar-un eng terigün-i : : :: 'bgülegdeküi merged qoyar-ta manjusri ene kemebesii neretü yeke mahi lak'g-a ene ayu{uluXci-yin ni(ur-tu-yin uriYsan-iyar tarnis-un kemebesü tantr-a ündiisün

25

kürdün tarni buyu : üiledüyü ::

gamuY üiles-i gajan buyu

30

bolqu ese boluXsan doluduYar aimaý -un

ülü

boluyu

d'dtüger-tür

4 körüngge-yi 8 ada-j-un. körüngge-yi körüngge-dür tegüsügsen. C. ur-e-yi

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

egesig \jal-un
tendece doluduýar

üsüg-ün

dötüger

körüngge-yi
auY-a ejen-u aimaX-un

tegüsügsen dour-a ögdeküi
arban

::
kijajar

jir-ýu-ýan-u

nögüge-dür

egesig NutaXar
dour-a auY-a

üsüg-ün aimaý-un
inu ejen-u

dötiiger

tegüsügsen ::
jegügdeküi kija-ýar : :: : : buyu

5

eng uridu-dur
körüngge-yi jiNudular-un

%ýal-un arban

jirýudu%iar egesig uridu egesig dour-a dötüger [177r] dötüger merged eng

dötüger-tür aimaX-un üsüg-ün Xuta%ýar tegüsügsen eng terigün kiged doludu%(ar körüngge-yi

10

aimaý-un üsüg-iln ýa1-un

tegüsügsen ögdeküi :

aima\Z-un angq-a uridu-dur :: iisüg-ün tegüsügsen egesig nögüge tabda\(ar aimaý-un anu büged qoyar-ta ögülegdeküi bairocan-a-yi terigün jiryudu-ýar cimegsen nögüge angq-a ögdeküi naimaduYar-un tegüsügsen : :: bolai buyu kiged uridu ga\ýan :: körüngge-dir

15

:

urida

ya ci, ýulu-ýsan üsüg-ün egesig orui-dur tabdalar

20

bindu-ber

aimaY-un biiged ,juta, ýar-un ene mahi kemebesü

tarnis-un

jabdul-iyar ni, ýur-tu-yin üiles-i üiledkü bolai qamu\i :: üiles-un kemen aldarsiXsan tarni Yucin tümen-te uribasu eng gamuY üiles-i terigün : jirýuduYar

25
buyu : üiledüyü

aima\ý-un

tabdaXar

aimaX-un

tabdalar-tur

::

30

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

egesig dötüger tegün-ü eng angq-a ciquluYsan egesig terigün-dür tabda-jar Xutaýar

üsüg-ün aimaY-un tabda-<ar terigün urida

nbgüge eng ekin-dür

teg'nsügsen terigün buyu talbi%ýdaqui kiged ögdeküi üre-dur tegüsügsen cimegsen kiged bolai : :.

: : : ::

aima%j-un bairocan-a-yi naimaduýar-un

uridu

5

üsüg-ün inu aimay-un aimay-un

jirjuduyar bindu-ber nögüge uridu

10

ene

kemebesü

mahl kernen

niýur-tu-yin saitur arban ali aldarsibai tümen-te ba üile-yin üiledüyü 15 uribasu ele

jirüken'tarni üsüg-ün ýurban yayun-i to%j-a yirtincü-yin ber

ber

bügesü

gamu%i-i

tarni

tegilkil

ene

jang

üile-yin

cal-tur

takil

üileddeküi

ene

kemebesü

marijusri yoga-yin YutaYar onul

neretü tantr-a-aca bolai :....

co-jtu tarni-yi

vcir

yeke tegüküi

20

ayuXuluXci uga\(uluysan

2

terigün

tegüncilen burgan-luX-a yin :

terigüten : duradqu-yin saca daruyu C;

C. ecüs P. tegüküi

6-8 13

ciquluNsan---cimegsen üiledbesü ele üsüg-ün : tegüber : üsilg C.

" " goYusun-i C. 21 yoga -

yogacari-yin

Ito

(iv.

4 Onul vcir

: bisilNal) bütügel-i ügei-yi buyu : urida [177v] üneker ögülesügei nigen 5

tendece

qamuN . burqan-i jorin tedüi
qamu\j

ayuYuluVci-yin bi nom-ud-tur üiledku
bi ilgei-yin

yabu\? uluNad eng uridu ögülegsen-iyer

mön

cinar

arilu\jsan

tarni-yi

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 nom-ud-i mandal-i on joriNad maüjusri-yin : tende : tegün-ü bey-e a-a-yin tere deger-e bolun dUri-ece naran-u dhih üsüg-fin qubilu,? san bütügsen düri-ece kernen naran-u gerel

10

sedkigdeküi mandal-i

sedkiged : :

mandal-aca sa, <uNsan

\jaruYsan-iyar kiged iregsed kiling-ten

jüg-tür arban bodhi saduva-nar

tegüncilen

15

terigüten

mandal-dur naran-u basa manjugri kiged

skin tngri ugaXan-u duradgaYdaju irejü masi : jici kernen sedkigdeküi orusibai : tendece .iregsen tegüncilen terigüten : tedenaran-u düri-ber mandal : kernen sedkigdeküi ber-e-dür öngge-tü : 20 jaNun deger-e üneker Naru\? san-iyar üsüg-ece tere gerel vcir-aca tegüsügsen-i narin akin uga\ýan-u

bolju nügüd nigen : badaran bükü gerel-iin tügemel-e hüm buyu tabun : tere geigülügdeküi gerel-lüge hüm-aca metu sirbeigsen sedkigdeküi kiged bodhi basa

mingYan qar-a

: tegün-ü tegüsügsen-i gerel-ün oruYad jüil :

sedkigdeküi : urida 25 tein düri-tü

nomlaNsan öngge-tü bilged burqan

qarabtur

yeke vcir buyu : tere saduva kiling-til

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

tngris-iyer dügürcil bolai bolbasun jokiyaNad tilr biiged Y al saitur yisün metii : :

:

qtarVu-yin

tob

günjid-fin tein bodhi cijulNaju :

naran-dur burqan tere bol%an : [178r] oru-<san-i terigütii badarangqui

orusiYsan-i terigüten-nügiid

metü gaNurcaý bUged sedkigdeküi amitan-i qutuj-tur vcir-un tere o,<ujata saitur körügbey-e caX-un urban ha ha (san 10 5

nomu, ýadgaju basa nigen-e sedkigdeküi : mahi : :

vcir-un :

niYur-tu yeke tein

ebderekili

vcir

iden yirtincü-yi kelen-iyen kernen

cidaNci

aman-iyan :

ayuNuluYci irjaiN(san bilged

: irjaiý,

orumuNlaYsan

a,juril

kiling

nidün yeke daYurisqalci cimiigen tngri-ner qormusda i idegci her da-jurisqan
jirYu%ian bosqa, isan degegsi-de daYun-i jaXan-u ayuYulujci tere metü :

-tü ayul-un : kümiin-ü :

:

ayuril-un cay

kömüsge erügün-ece kilinglekili metii kiged ögekün :

kiged da\jun tosun 15

idegci

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: yeke ayul-tu cikin-iyen
bey-e-tü jigeigsen yeke :: %<ucin yeke

cisun kiged

titimlegsen :
köl-tü

:

pheng
belge-ben

kernen :

daYun-i arban
20 üsüben kernen : yeke : 25

gabala-ber
: nicügün jegün-iyen

cimegsen
kebeli-tü pheng

degegsi-de

sirbeilgegsen da%prisgaNci noitan

ayujuluNci dörben \jar

tegüsügsen

bariNsan arasun-i tein : ma hi nijur-tu-yi

: vcir coNtu büged sedkigdeküi

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

sedkil-iyen jabdul-dur bisilyaydaqui nögüge-dür d$tüger-tür vcir

cing masi buyu nigen usun

batu tegsi

bolY an

buyu

:

tere

mön

cinar-un nasuda

: üjügür-tu kituY-a

aYulqui baraYun eng mes-e : tömüge

tarnicin-bar uridu-dur : %ýutaYar-tur nigen

tongYuruý nidügur üjügür-tü oqur jida Yoq-a khatvangga : 5

tabdaYar-tur : doluduYar-tur :

: jirYuduYar-tur [178v] beriy-e

naimaduYar-tur arbaduYar-tur

sumun : arban

yisüdüger-tür

nigedüger-tür

arban
arban ildu :

goyadu, ýar-tur
dötüger-tür arban

klärdun
vcir-tu

:

arban

NutaYar-tur
:: :

vcir
10 eng jegun

jir-ýuduYar-tur

aluq-a : arban damaru bolai terigün tabdaYar-tur

tabdaYar-tur

uridu-dur bambai

:

: gabala d'dtüger-tür numun qongq-a bös :

nögüge-dür köl : : : :

YutaYar-tur calm-a gedesün : 15

jirYuduYar-tur naimaduYar-tur ükeger-ün tur qadquYsan arban kümün

doluduYar-tur Yar :

yisüdüger-tür arban

arbaduýarsiruY-tur

nigedüger-tür

YutaYar-tur mutur : bös bolai ma :

arban goyaduYar-tur jarimduY gabala : arban tabda, ýar-tur jirYuduYar-tur

tulY-a Yal-un dötüger-iyer arban urban kei-e üjügür-tü keisdegsen arasun kümün 20

ayuXuluýci manjilY -a ükeger-ün bariYsan nögüge-ber

arban :

qoyar ýar-iyar :: baraYun angq-a : %ýutayar-iyar temege : :

jaYan-u uridu üker

noitan köl-iyer :

hi

dötüger-iyer noqai : baraYun angq-a sibaYun toti siba-Xun qun : jegün yeke 30 :

: tabdayar-iyar eljige doludu\(ar-iyar qonin k'0'1-iyer uridu edeger-i kbl-iyer qajir gong

jirXuduXar-iyar ünegen : jegün

naimaduYar-iyar kölgelegsen bolai tas keriy-e : sarika :

25

YutaYar-iyar tabdaYar-iyar doluduYar-iyar k'61-iyer

nögüge-ber sir-a dötüger-iyer : yeke

qarcayai yeke edeger-i angq-a

jirYuduYar-iyar

: naimadular-iyar daruYsan bolai uridu

:

coYtu

ayuYuluYci-yin düri-tü : asuru

kilinglegsen

niYur masi qar-a [179r] baraYun

: ma hi-yin eber-ün

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 -?x3 >

C. 5 usun : üsün 17 goyadu-ýar-tur dötüger-dür PC. -iyar.

C. : 23

Yurban

niYur-un

sir-a YutaYar kilinglegsen uridu masi bolai masi bolai caYan kilinglegsen : qoyar :

angq-a buyu : : jegün nögüge : eber-un aman-aca

uridu aus(-a eber-ün

köke ejen-ü

:

nögüge urban inu

ulaYan niýur : inu masi angq-a qar-a

:

unin irjaiYsan

urban öngge-tü

niYur :

YutaYar

jaYur-a cisun

niYur-i saitur sedkigdeküi dumda-tu ulaYan niYur cuburiYsan-i sedkigdeküi

5 :

manjusrl-yin niYur sirabtur araYan kilinglegsen : jalaYus-un cimeg-iyer : orui-dur cimegsen üsün-lüge jaiduYsan büged tabun tegüsügsen-i tein sedkiged : gamuY buyu : joriýdaqui ma hi bisilYaju niYur-ud ene metü bolai ý? urbasjad öber-iyen : : tere bilged nidü-ten-i nasuda nigen

ayuYuluYci deger-e :

10

bisilyaYdaqui üjügür-tü-ber yekede bey-e ayuYuluYci bolYan

niYur-tu

tegün-i

vcir coYtu büged öber-ün aYci 15

baYatud-un

orun-dur

yogacari-nar uriqui

tarni-yi : tendece goina\ýsi öber-iln jirüken-dür caY-tur tegUn-il bolai deger-e : öber-ün bolai : üileddeküi : :
bütügel

uriYdaqui naran-u tarni-yin goinaysi :

bolai mandal-i üsüg-i ülü 20

: sedkiged jokiyaNdaqui alYasaqui

badaraYuluýad

sedkil-iyer

uriYdaqui

ene jabdul-dur nasuda Ukeger-lin nasuda
tegüber busu söni ber

a%4ci tarnicin üiles-i ayuýuluXci-yin

bisiljaYdaqui orun-dur idegdeküi tabun rasiyan-i
bütügeküi-ece yeke jula-yi yogacari-ber anggida ideged :

25
ügei

bitügci

5 irjaiNsan urilýaqui [sic C.

: buyu

solbicajulu, ýsan C. C. 23 ayuYuluYci-yin

16

bolai : uriYdaqui qotola : ayul ugei

3ttt

Yucin egün-i

tümen-te

ündüsün tarnicin üiledkü

tarni-yi : boluyu
degedü

uriY daqui ::
jögelen tantr-a-aca coNtu : yeke bisilXa1-un [179v]

uriYsan üiles-i qamu%ý
ene kemebesü

manjusri

5

vcir ayuN(uluYci yogacari-yin dötüger bolai onul :::::

5 degedü : bisilXal

jögelen C.

: neretü

C; C omits

yeke.

6 bisilXal-un

315

[v.

5 Onul

: jiruy

bey-e-yin

üiles] jiruY-un ugaYuluYsan bös : baYatud-un nomlar-un
tbrügsen-ii ber ariYun bös-tür : merged bös ba sain töb 5 bügesü ügei

tendece bey-e-yin
ba : tedeger-i jiruYacin sedkil-tü

coYtu yekede jang üile-yi

ayuYuluYci-yin saitur
bös ba :

ceceg-tü-yin ese

kübegün

olbasu yambar ügegü kiling adqay bisirel-lüge : anggijiraysan tere metii jiruYacin

tegüsiigsen ene metü

nigüleskili-tii 10

quricaqui-aca bolai :

ýar-iyar

tegüsügsen erdem-üd bös: baYatud-un

jiruydaqui tür lab-i baYatud-un kemebesü :

bolai

: ögdeküi

ker bolai

be :

:

siddhi-yi tegün-dür

küsegcid jang üile tegsi masi kiged ülü : 15 k61-tü

ayulqui-ber bütiigegcin-ber üjegül-ün

niYuca-yin jiruYdaqui iijekü-yi jiruYdaqui :

orun-dur buyu buyu :

: orusiyad jiruYacin : arban

yirtincü-deki

busud-a jirYu\? an

dörben Yucin Yar-tu 8ngge-tü : jegün-iyen ayuYulqui
i jiruYdaqui baratjun masi caýan masi

düri-tü
bolai

yisün : nicügün niYur-tu qar-a jigiigsen ber : yeke ayuyuluYci degegsi bosgaYsan-u körüg: beige-ben
: angq-a uridu ni\jur ma hi köke : tere jegün qoyar-un tegün-ü : eber-un sir-a eteged dumda deger-e 25 20 bilged niYur : jiruYdaqui bolai qar-a bolai bolai : ulaYan

eteged kilinglegsen-i : unin ulaYan-i

urban

öngge-tü

jiruYdaqui sirabtur

manjugri-yin jiruYdaqui

niYur bolai : baraYun Yar-tur üjißgür-tu mese : nidügür usun kituN-a "[180r] jida tömiige : : sumun vcir .: khatuvangga : kürdün : vcir :

: öcüken

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 : buyu C. 23 . öngge-tü : ongge C.
316

vcir-tu gabala gedesün qadquYsan

aluq-a : : terigün

: ildu :

kiged bambai

damaru

bolai

: jegün

Nar-tur :

: Yar qongq-a kümün : ?al-tu

: k761 : : ükeger-ün tulX-a üjügür-tü

: mutur ayuYuluYci ködelgegdegsen kei-e

jaYan-u : qoyar Nar-iyar kölbolai jiruYdaqui : baralun arasun bari%isan-i noitan üker kümün : mahi iyer : : eljige : temege : nogai bolai kiged tas : jegUn käl-iyer : ünege-nügüd qonin : yeke : garcaYai : toti : gong keriy-e sibayun sir-a bolai kiged : ene metü : qun-nulud : sarika sibayun büküi dour-a vcir yeke yeke ayuYuluNci-yi ükeger ber jiru%? daqui jiru-qdaqui bolai bolai : tegün-ü : yekede

urban bös bolai

: numun calm-a bös : siruý-tur gabala : keseg kiged manjil\(-a

:5

10

: vitar-luY-a : ulus-i saki-Ici : mangYus ayu\? uluYci önggeüjügür-tü kümün-i jidan-u tegüsügsen gadqu\jsan : bolai tede üjügüldeküi : ni-a grodha modun-u deger-e yi büküjiruNdaqui kümün degüjilegsen-i : kümün tüimeridün ber jidan-iyar ber jiruNdaqui coXulu\? san kümün-i : yi jiru\ýdaqui
: cinu-a bütügegcin-i nigen üjügür-tu : tabun

15

: eldeb
teriguten-i ber

sibaYun
ha ha üjen jiruYdaqui ber

: gong
daYun : ilaju büküi

keriy-e
tegüs nicugun :

: noqai
jiru,

kiged
: 20

YarYaqu-yi

ýdaqui

nögcigsen-i üsün-iyen

cucaluýsan

mutur-iyar

cimegsen

2 numun : sumun C. 3. Yar üjügüldekiii C. 16 tede : C. 20 Vrýaqu-yi ciqululsan P. : biitiigegcin

ükeger-i C. 13 ükeger :. : qara C. 18 coYulu-, Jsan tYjeku tende C. 21 bütügegcin-i : Yarqu-yi

:

Iki

damaru orui-ban jiruNdaqui

gabala

kiged

khatuvangga inigeldün

bariNsan tere

cimegsen

: ene kemebesü

orun-dur saitur nigen 'ögdeküi tegün-ü : uriNdaqui ,qurban yaYun-i delgegdeküi : tarnici jiruY caY-tur ber ülü :

niýuca-yin talbiju : yeke miqan-u labai-yin emün-e yeke aYuluXsaYar sakiYdaqui : busu alin-u idegen uYuqui kiciyejü bey-e-yi

: gabalas-iyar ükeger-tür oruqu-yi bey-e buyu jiru-ý küjis-i erike-yi [180v]

: 5

tegsi

bolai

talbiVdaqui doliyaqui

kemebesU nasuda yeke be degedü siddhi-yi bairocan-a ögdeküi : kiged

söni nasuda miqan-i küsebesü : ele küji-yi jiru\? cisun-u

emün-e kiged : idegdeküi qurban bey-e-yin

: busu ber ülü qurim : ker caY-tur emüne 10

ene

kemebesü

manjusri tantr-a-aca bolai

yogacari-yin tabdalar onul

neretil jiruN

vcir

yeke bey-e-yin

ayu-ýuluYci üiles-ün

15

:::::

damaru. 2 IP omits 9 u'uqui omits yeke. bey-e-yin : bey-e C.

inigeldün : uu<ui

C.

:

inigeldün-dür 10 C omits

C. 5P 12 nasuda.

'M$

[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 eljigen-u
kimusun jabdul-iyar ükiidel-i naiman-ta üküyü :

5

ele

:

tende

kümün-ü bavasu
niquju ayulju : jig-tür :

aryal
tedeger-i :

: noqai-yin
tosun-dur masi tegsi ?al-dur ele nigen

yasun : bairocan-a : örgesün kiged : üsün
mahi emün-e niYur-tu-yin jUg ganduyad

10

tülegsen tülebesü ese bügesü

: sesig

jaYun alin-u ner-e selte ügegüi-e yurban gonuY-tur aju : Yurbaljin sal-tu 15

tuls-a-yi doYsin-u jabdul-iyar

egüdcü yal-dur

qaYacayulsuYai ta%? moyai us

mön kernen küsebesü : üsün kiged

urida nomlaysan : ed-iyer üileddeküi buyu yal mandal-i : tere iiile bütükü bolai tere tendece : gong keriy-e kebeg tuturYan-u
[181r]

:

tendece

sir-a ma hi

sibayun : morin20

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 : ber metü-yi üldesügei tendece : temegen-ü doluYan kernen edür-tür küsebesü 25 :

kiged

3 jang üile-yi [-sJ.. jang-yi : üile 5] C. 5 oruju : 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

C. C. 20

qorYul-luY-a mandal-un sitaYaju qanduju

nigen-e dumda : : nicügün erlig-ün

: arikin-i ükeger-ün üsüben

üneker modun-dur

tegüsken : Yal-i

kei-yin saitur jUg

cucal-un eimü

qubilYaju neretü

: emüne

tarni-ber

ner-e-lüge

selte

ber

: jegün üldeküi-ece

Yar-iyar busucar ele dorbeljin qoin-a-aca

kernen küsebesü selte-ber üiles-ün e-yi

: Yal mandal-i mingYan-ta busu bolai kösiregülsügei : tendece kiged : givang : siracu moga mansila mandal egüdcü da-ýaqu jabdul : umar-a joriju jUg ganduYad : alin-u nerdoluYan : tegün-i balN(ad-i tendece Yal-i saitur

üiledbesü

5

selte-ber

qonuY-tur üldesügei sitaYaju takiyan-u cisun-luY-a balYad-un

tülebesü \?al mapdal kösiregülkü boluyu : küsebesü : nimba noqai-yin nigen-e miq-a temegen-u niquju :

10

kernen :

modun-iyar

miq-a

ner-e-lüge selte üiledbesü dumda : tümen-te Yal mandal yin mandal-un üiles-nügüd-i üldekü boluyu balYad-i : tedeger : tegsi tarnici
kernen ber [181v] kernen üiledbesü arnurliYulsuYai

: rniq-a menekei-yin kiged : miYui-yin gorYul jabdul-dur : erlig-Un aYsad : keitarni-ber arban üsüg-tü ele masi bolbasu ülü

15

a\?ulqui öber-tür
küsebesü

ber
bolai

üileddeküi boluyu

buyu :

kürtekü

: busu

anggida ken-dur

ber

20

üjegülügdeküi

ner-e-yi

ele öber-ün

ökin-i kösiregülsügei tendece : selte : örgesün qour-a sketshe-lüge üsüg-tü : arban cisun-iyar niquju selte-ber ýal bosuYar ele : ökin kösirekü man4al-i busu bolai tosun bal boltuYai mingNan-ta : sun tendece 25

tarni-luY-a ükeger-ün

Yal-dur kösiregülküi-ece kernen küsebesü

10 tülebesü C. 4C omits ner-e. I tegüsken tegüsügsen : : P. 17 mandal-un : tegün-ü : mandal C. egüdbesü C; tegün-i C. 23 niquju 22 örgesün C. 24 kdsirekü : iregsed : uýüju bisirekü C. 26 bosu%<ar : busucar C; C omits tendece. :
110

durba-luY-a sitaYaju dorun-a mandal-i : jUg

selte-ber amurliYul-un qanduju

balaýa-yin küseküi

modun-dur ber joriju

yal-i : c"-tur : tegüber

saitur orun-u Yal orun-

mingqan

aYsan-iyar üiledbesü naiman-ta

%(urban ele

amurlixul-un kernen kiisebesü selte-ber üile-yin joriNad
tü üiledbesii küsebesü khadir-a-yin naiman-ta doluYan tendece qajir yaljarraqu sain bolyasuYai a-yin

i

üiledkü ele

boluyu

: tutu"-a

tendece arbai :
ý(al

delgeregülsügei : tosun-luY-a sitaN(aju jabdul-i arban üsüg-

5

: günjid

: udurnbar-a qoina-aca urnar-a jug

modun-dur da-jaqui-ber tegsi

Xal-i

saitur burqan-u
mandal-i

qanduju

aYulqui-ber
tendece körüg

tarnis-iyar

cay-tur Yurban delgerekü boluyu : ele : sketshe-ber dumda ese

mingqan-ta kernen iregülsügei : tendece jayun boluyu : yeke

10

egüdcü tarni-ber ber bütükü ügei

Xal-un tüimeridbesü edür-tür yalja, ali

erlig-ün bütügsen sesig

küsegsen

iregiilüyü ele :

15

tas-un jirYalang-tu :

ýuraN? ulsu\, ai kiged egiir boluyu : tegün-i boluyu küsebesü

kernen. :

küsebesü

yeke miq-a-yi kebeg-Un Xal-dur tendece ed-i yal-dur tarni-ber qour tere

tülebesü tülebesü ed busu 20

:

kernen selte rnandal

ur-e-luge

N(al naiman-ta boluyu : arur-a

söni üiledbesii ele

: köbeng-ün üsüg-tü arban : : jici masi qarin [182r] orud-un

dhaturjaYun bolqu

gornsa

tülebesü

ed boluyu

: getülgegci-yin
ber : jiryuXan naiman-ta üker-ün

erniin-e

: yeke
söni :

miq-a
\(al

ariki-lu\(-a
rnandal-i ejen ner-e-lüge

seltejaNun boluyu selte25

sara-dur üiledbesii ele kiged cisun

garnuY selte

miq-a

alin-u

ber

mingYan-ta jarudasun atala

mandal Yal bolun aqui sesig

üiledbesü

:

kejiy-e

amidu

8-9 burgan-u---jori-ýad 5C tendece. : burqan omits C. 16 jiruXad jabdul-iyar Nalja-ýuras(u1suNai 25 busu. 19 C omits C. 17 C omits qajir. qaNacaXulsu%ai : mandal C. mandal-i
I 21

ügei ber

bolai

: nogai-yin

miq-a

vcir-un

usun-luy-a

selte-

eres-fin mdn cinar-iyar : söni alin-u selte-ber ner-e jaYun naiman-ta büged ed mandal üiledbesü yal : öber-ün boluyu : selte-ber erke-dür oruqu : morin-u miq-a bairocan-a-lW-a tarni-ber selte-ber :5 yamandaga-yin naiman-ta jorin qaYan-dur selte-ber gukr-a-lux-a : jaYun Yal mandal-i üiledbesü nigen orun-dur aju : doluXan gonuY-tur boluyu oru\ýulqui : jayan-u kümün-ü gamuN yirtincü-dür söni mingYan-ta oruYulqu Yal erke-dür darasun-luY-a tarni-bar : : söni näkür miq-a joriju 10

erke-dür selte-ber

arban üiledbesü jiYasun ügegüi-e mandal boluyu
keriyen-ü tarnis-iyar Yal

üsüg-tü

tarnis-iyar dolu\(an qonuY-tur miq-a üsüg-tü

mandal boluyu : ayul Yal : gong

kiged arban üiledbesü :

: selte-ber jaYun naiman-ta ele
:

tendece
migan-i

: gamuY qatud-i erke-dür-iyen üldesügei kernen küsebesü
ülü golicaXul-un ner-e-lilge : doluYan ele selte-ber :

oruXulqu 15
üsüg-tu

arban

mandal : masi metü ber yaYun ögületele tuturYan-u saitur selte-ber edür-tilr orusýulsuYai dur günjid vcir-un joriju ner-e

: alin-u üiledbesü

dutaYaqu : tendece

edür-tür öciiken bügesü :

mingYan-ta bariYci vcir kümün-deki egür kiged Nal-i 20

kebeg-lüge sitaYaju : söni üldekü [182v] kiged :

nigen-e üsüg-tü arban düli yal boluyu

keriyen-ü gong datur-a-yin tarni alin-u üiledbesü

modun-u

mandal

ner-e-lüge : doluv\an erke-diir-iyen modun-u Xal25

kemen tuturY-a

: küsebesü

tendece khadir-a

qatud-un

ceceg-lüge bey-e üsüg-tü

usun-i : oruna selte-ber

qoliju : yogacari-yin jUg ganduyad : arban tarnici oruyulqu tülebesü boluyu ele : tere

nigen-e kernen ulaYan tarni alin-u edür-tür atala 30

: doluYan kejiy-e

erke-dür-iyen

amidu

qaYacayulqu küsebesü

ülü

bolai

:

tendece

iregülsügei

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. : '<al : C. qatud-un : qatud
322

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 sonjiqu : busu-ber boluyu : ülü üiledbesü tarnici-yi yirtincü-dekis 5

bol%?aXdaqui yambar'öbermice ögkün ülü ber 'dbermice alin-dur öbermice siddhi bi busu ilYabasu ülü bütüyü tarnici :

üileddekü 10

tantras-tur nomlaju amui ese törügsen : yambar öbermice öbermice üiledkü-yi ögülebesü tegüncilen vcir alin-u
tegün-ü busud-tur

satuva
tula

ber

Ulu

bütükü

::
Ulu üjegdeküi :

15

emün-e
ber

ber

tarnicin
flü üileddeküi

üiles-nügüd-i nigen-e

ker

be tarnicin ýcaYar %<a,
tegüber

üiledün büged

küsebesü filled :

:: 20
üileddüyü :

tedeger
tarnicin

gamuY files-i

ene yin jir,

kemebesil tantr-a-aca (uduYar

manjusiri : Nal bolai

neretü manýal-un ::

vcir a\nui

ayu\, uluYci-yin yeke jang

yggaUile-yin

onul

25

12 C omits bi. 20 tedeger iyer C. 24 a%pi---üile-yin

<caYar -<a, : tedeger-lin jang aYui C. : üile

nigen-

3Z.'k

[vii.

7 Onul

: diyan-i

bütilgekü-yi jang

onuYsan] yambar bükü üneker 5

tendece

diyan-u

üile-yin

kiged tarni-yin : diyan nomlasuýai masi jabdul-iyar bütügegdeküi buyu : tegün-ü jang qamul kereg-üd-i saitur idle hi [183r] tedüi urida nigen yogacari ma niYur-tuüiledcil 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 : cucaluNsan amturiqui-tu ber sedkigdeküi bolai kiling-ten-il ten bolai tataysan-i buyu ildun-iyar : boluysan : tendece olan bey-e bilged ý aru-ýad : tedeger kilingtein deledüged cisun uus?uýsan-i sedkigdekili ii miq-a bolai ideküi kiged kernen : ein üiledügcid kiged deled :
bariNcid

jabdul-dur yin üiles-i üileddekil

10

: bber-iin emün-e Ober-ün bey-e-dece

düri-

bütügegdekün sedkigdeküi

: gedesün Ogülegdekili : blam-anitul
dolu"{an yayun Xarqui aju dumda

15

: Nurban erdeni-dür qour ütegeregcid-i deled yu, jan
sedkigsen qonuN-tur ögületele ü tedüiken-iyer ükükü ele bügesü

nitul
ber

vcir

: 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 ukilan biikü-yi : sedkijü tedeger : tegün-ü buyu sedkigdekili do, ýsin bey-e-ten uu\{uYsan-i tein

20

bütügegdekiin man"us jörigüü cisun-i

: masi bilged sedkigdeküi

manVus doysin : miqan-i bolai

emüne olan öber-e-dece iden : busu

25

ber

eldeb

jail

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-

tas iyar

: gong migan-i

keriy-e ideged

:

sir-a

sibaqun

üneged

kiged

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 biitügegcin-i buyu :
üiledkü-yi qoyar-i

noqasbilged

5

:

kernen tein

kiisebesü

ma hi-yin

jirüken-d'tir

morin-u kiged morin
sedkigdekü

busu buyu sedkigdekü : jirüken-dür bilged sedkigdekiii tein kereldün tesergü mahi qoyar esergü
buyu : kejiy-e-de bolai masi ülü : morin-l"-a goina, ýsi-da amaraXlaqu-yi busucar : busu bolai üsüg basa mahi tere ber doluNan :

bilged

10

ese bütiigegdeküs-i sedkigdekü edür-tür tendece o\(uNata tegün-ü mandal tegan-ii

gaiaca%? ultala tere buyu : qoyar

ma,ýad üldesügei

sedkigsen-ü bolu\(ad kereldükü kernen küsebesii

tedaiken-iyer :

15

tende

qubilusisan-aca deger-e yam : jarimduN deger-e :

temegen-i üsüg=lin saran-u

sedkigdeküi düri-ece qubilu\(san düri-yi sedkigdeka nicügün bolu-isan-i aYsaNar

yam buyu

kei-yin buyu üsan-iyen sedkigdeküi : tegün-il beriy-e sedkin : 25 : 20

batügegdekün amturiqui-tu

aldaraXuluNsan buyu : mahi deger-e bariNsan üileddekü tegün-ii

niýur-tu-yin bey-e erlig-ün üsün-iyen : buyu : tere

jabdul-dur bara\? un salburaYsan

-,(ar-ta\? an düri-ber

temegen-i

ner-e

sedkigdeküi dolu\lan iyer üldekü gong boluyu keriy-e

selte erlig-Vin boluyu yogacari egün-i gonuY-tur : busu ba :

emüne jag gandu\? ulju ögüleküi jüil-iyer tarni tedüikensedkigsen-ü bariYci-yi ber vcir jabdul masi bütügegdekün kemebesü üsün-iyen

ene met'ü ber diyan-u deger-e

tas-un

30

isan aidarayulu, deger-e tegün-ü

nicügün

düri-ber

sedkigdeküi

bolai

1-2 noqas-iyar : nuXud C. 7 ma hi-yin : mahi C. 8C omits 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

erlig-ün bari\? san

düri-ber

sedkigdeküi üsün-i jarliY buyu bolu%iad

buyu bariNsan :

:

Nar-taYan : tegün-dür jug

aluq-a mahi qanduju doluYan kernen deger-e deger-e tein 10 5

bütügegdekün-ü jakiju

ni, ýur-tu oduýsan-i sedkibesü qonuN-tur küsebesü a üsüg-ece

sedkigdeküi

ele : nigen üldekü boluyu ele : yam-aca boluNsan

: nigen üjügür-tü tere : kei-yin saran tendece

emün-e üjügür-tü jabdul-iyar

jabdul-iyar

iregülsügei : : tegün-ü tegün-ü bariNsan-i

mandal mandal

erlig-ün bilged

bey-e sedkigdekiii

%<ar-ta%qan %<oq-a calm-a bolai : mahi ni, (ur-tu-yin

yogacari-dur

aXsaNar

tegün-dür

jakir-un

jarliN ökin-i

:

erlig

orun-aca eimü neretü neretü kernen duradga\ýsan-iyar tein jüil-iyer ködeljü oduisan-i diyan-u
yirtincü-de : yambar-iyar jabdul-iyar tendece öber-un dUri-ber egesig-tü sedkigdekui sedkigdekü üsüg-ece luus-un bey-e-dür jabdul-iyar

türgen-e : yam üsüg-ün bolai sedkigdeküi tarnicin

eimü odcu iregül : düri-ber : ene urban
bolai

masi

jabdul-dur
gatud-i sedkil

a\lsa\? ar
iregüljil bolbasu : busu

15

qariyatu tedeger-i mo\(ai-a jirüken-dür

cenggegdekü : ber juil-i

batu cing üileddüyü

egün=n masi ülü bolai :: nomlar-un 20

erüstegsen-i caNan

bosqaqui lingqu-a :

bolai sedkigdekü üsüg nabci-dur : tegün-ü : dour-a tegün-ü cuburiNsan-i rasiyan kernen buyu rasiyan nidüd-ece singgebei urban

naiman nabci-tu-yin deger-e tegün-ü <utaXar phat-i beyes-i caNabir tere buyu tein tein öngge-til bolai : tere bUged büged i

naiman luus-un orui-dur

sedkigdekü \<arcu :

25

bütügegdekün-ü diyan-u : tere dügürügsen qour-

sedkigdekü

yirtincU-dUr

oiu\? ata

a-yi

ber

ügei

bolNayu

::

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

ming, jan diyan-u

ügürge

masi biltügegdekün-i yam üsüg-ece deger-e tegün-ü ulabir öngge-tü bolai dörbeljin

qour-a-yi [184v] emüne-ben qubilulsan niNuca ram

iden jabdul-i sedkijü kei-yin

cidayu

:

tendece

NarYaYdaqu : tegün_ü mandal-i Nal-un qoyar

singgekü buyu : k61-dür

sedkigdeküi Y urbaljin mandal 5

orun-dur üsüg-iyer

sedkigdeküi mandal

: tegün-ü sirabir sedkigdekü

oýujata adistidlaisan-i deger-e jirüken-dür ajar-un öngge-tü bolai : : lam tegün-ü üsüg-iyer deger-e 10

adistidlaysan-i manglai-dur

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

Xal

ber

yeke : tere

erketü-yin yeke mandal

mandal-i erketil-yin gesügsen-i

tülegsen-i mandal-un buged tein

sedkigdeküi rasiyan-u bolai

bilged tein dula, <an-iyar sedkigdeküi

15

egün-ü

jabdul-un

tedüiken-iyer bol"ad 20

tegün-ü qatud-i geskekü sin kiged modun metü
geskeküi-e tendece sesig gajan igei

ba

:

gaNan-u : :

tüsimed-i tarnicin tegün-i mahi ulabir

erke-dir-iyen ni,, (ur-tu-yin öngge-tu 25 :

oru%ýulsu%ýai yogacari-dur kernen deger-e ulabir Narýaju

kernen saitur : :

küsebesü aXsasýar

sedkiged aju ängge-tü : tere

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

30

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

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 bolai qonuY-tur kürdiin : kejiy-e orciYuluNci-yi arnitu aqui ber ja-ýur-a orujuluyad erke-dürügei sesig 10

kiged

goýulai-yi

külijü

:

iregülügsen-i

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 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 ken-Vi kiged tangYari, ken-dür : busu kiged y9ginis bolqui-ber j ebdereküi ber ülü ögdeküi bolai : tein ba, ýatur
: ülü

15

ülii

iiileddeküi

bey-e-yi : jiruX buyu : kärüg-i ber

ber

20

ber

dakinis-iyar : tegün-ü : tendece iigegiii-e kündülegci tula

idegdeyu tarnici ese törü 25 tangYariy : degedü

ebderegsen yabudal-tan : tegüncilen
yi nijuXsan

bilged

adgaY blam-a-yu%an sasin-i

iregsed-un

nomuYaduYsan rnaNad bariXci : tantr-a-

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

kilinglegci : diyan-dur metU iilemji kiged yeke 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 bilged jukiduNsan sedkil-iyen : tein blam-a-[185v] yu-ýan kilndülegci büged tein : blam-a masi sedkiged : co-itu vcir bolai : tarnici selte tamu-dur yeke ayuYuluYci-yin 'ögbes'ü busud-tur sesig : Ugei bolai 10 5

nigill eskili-ber ügei : masi adqa\i saitur tere onu\ýsan-dur tidsi-dür meti ögdeküi tantr-a-yi tegün-lüge : tidsi

ene yirtincü-dür yeke ayul-tu tamu-dur oduyu : yirtincü-dür boluyu : ene kemebesü manjusr3 degedü

odqui-a boluyu tan"ariY

cinadu nögüge ber ebderekü

: :

yoga ayuýulu, jci onu, ýsan doludu, ýar co, ýtu

tantr-a-aca onul bolai ayujuluYci-yin
quriyaju :

co,? tu diyan-i

vcir yekede bütügekü-yi

15

::::: kurdun-ü arban
onuqu-yin yekede ::::: ayujuluNci

vcir

yeke-de

tümenjag 20

tantr-a-aca

Y arX aYsan co-<tu onul vcir tegüsbe

ungsi, isan-iyar mahi ni-ýur-tu-yin

bütügegci siddhi-yin

co, itu

odrayan-a-yin N(aru\? san

yeke

orun-aca ga-lan

co, ýtu

manjusri-yin 25

tantr-a-aca

tantr-a-yin

: co\(tu

duran-dur 11 C. 2 diyan-dur : C. 16 P adds yeke kemebesu manjusri diyan-iyar C. 24 C omits yeke. :
Z2.1

yirtincü---cinadu before yoga;

diyan-i

:

yekede ayuNuluYci lalita baYsi siri

: degedü blam-a neretü bajar jokiyaNsan Nar<aju

yeke mandal-un tegüsbe :::

ün enedkeg phyag aldarsiNsan mongol-un

pandida vcir

degedü

siddhi-yi

rdum-un

nisjur-un ayal-a toin

emün-e-ece tegimlig corji

oluNsan t'8bed-ün ::::: ::

ba-a kelemürci

ro

5

orci%julbai orciNulbai

kelen-dür

..

6 phyag---emün-e-ece

: caN dum pita

kiged

C.

330

Part
II.

3 b).
COrTU VCIR AYUrULUCCI-YIN ONUL-UN TANTR-A-YIN QArAN

[The

Ritual

Procedure

Tantra

of

Vajrabhairava] 5

[186r] tantra-raja byed keleber qaYan :: kyi

enedkeg-ün :: rtog : co,? tu

keleber t'dbed-ün pa'i vcir rgyud

: keleber kyi

Ari-vajrabhairava-kalpa: rgyal dpal po onul-un rdo :: rje 'jigs

moniNol-un tantr-a-yin

ayuVulu\lci-yin

10

kelen-ü [i.

erketü-te : arý-a

mörgümü kiged

: bilig-un diyan] 15

1 Onul

tendece

egün-i

yambar-iyar jobalang-ud-aca
yeke ene eng bütügeküi niXuca urida

: nomlasuYai bara-ýdaN?u1-un amitan-i tein
arX-a-yin

üiledcü :
bolu%isan ::

büged

tonil-ýa%ýci
aqu : ::

tarni-aca bairocan-a ciqula

manglai boluyu Xarqu buyu : erketü bolai ejen

20

tegün-lüge vcir kürdün-i

kelen-ü

adas-un kümün-ü

ýci orci-ýulu, bhuti-yin ejen-kiged qoyar-ta kijaYar tülegci ü1ü boluyu

25

Ur-e-yi

tegüskegdeküi selte :: :

subur, ýan-i busud-a uqaju

vcir-tu
üsUg qamuý

büged
ür-e-yin

oytar%ýui-dur
to, ý-a-ber aril aju

aNici
tümen-te ögülebesü ele

30

ebderegsed-i

amurliY nitulqui

delgeregülküi ulqui üldeküi iregülküi

erkesigülküi gaXacaXulqui

:: kösiregülküi

doNsin

25 ejen

kiged

: kiged

C.
33I

doruitaYulqui

kiged

egün-dur olqui ükeger-ün oi serigün

qan ija-ýur ügei sesig : quduY-un

orun kijaYar

terigüten :: 5

allaN goXusun ger ýaNca belge-tü ýaXca modun ,, diyan-i küsegsen tuXurbi%<daqui orun-dur all
tendece tügegsen bey-e ilaju tegüs nögcigsen gamu%? qubil%lan-dur orulduYad üiledkü-yin :

tegsi samadi-dur : toli metü neretü bilig-tür kiged tügegül-ün gamuý beige

tula : cajabir üileddeküi :

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 niNur iyar qubilYan-u
ilaju

öngge-tü

tabun

[186v]

10

bey-e
tegüs

bolju

qubilbai

:

15
\? aigamsi%j udq-a-nuXud-i osjtarýu-yin jici ür-e qarin üsüg-ün nögcigsen vcir ber bolai : egüskegci dügürgejü tbb-i gerel-iyer öngge tegüsügsen duradgaVda,,? cida%? cin-u törügsen tegüskekü masi :: san bey-e : boluyu jibqulang-tu :: yeke

tabun

tarni-ber toNatan burqan

20

gerel-ün qotala äber-tür jirVuXan ma hi-yin

üjügür ber

orun-aca bey-e oru\(san-iyer kilinglegsen ni%?ur-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 :

25

qokimai yasun jaNan

noitan vcir-un bars-un

gabala erike-ber

bari. Isan cimegsen

gedesün

moNas

30

hüip phat oYtaqu-yin

arasun-i kernen daYulan bey-e-tu

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 C. 25 C omits hi-yin. 26 C omits tu-yin ma masi. üsiin-iyen. 29 sirbeilgegsen tegiisiigsen omits : sirbeigsen kiling-ten-ü C. 34 bey-e-tü kiling-tii C. : iiile-tü
I%?

basa masi beriy-e bitali

basa

üiledügci Yar, ýan jibqulang-tu jir-ýuXan aluq-a ýar-iyar kiged Yoq-a jegun naran deger-e k61-tü :

: ýar-tu buyu ::

baraýun

ba : nidügür jerge-ber bariysan : bari%ýsan : düri-tii jigiiküi üiledügci kiged tebcigsen bür-ün üiledügcin :: : büjig-iyer 10 bolai :: 5

calm-a-yi lingqu-a erlig-un jir-(uXan

yar-iyar mahi kiged kelbeikiii

bara-ýun-iyan

orusiY san yirtincü-yin tere metü oyutan saitur

ejen-i ecUlgen ked ber bisiregcin jali-yi saitur ögtejü bayasqan

arY-a

vcir-tu basa basa masi cing tngri-yin baXatur yeke üiles

abisig-nuYud-i baXsi-yu-ýan [187r] batu-yi quvaraX arikin-dur

15

duradbasu olqu

ele : boluyu : sonus : bayasuyad ele :
: ::

namayi

migan-i tegüber

masi nasuda jajilbasu bütüyü türgen-e
Zar, ýan

:: 20

eng olan bey-e-dür qamu, j-i

bey-e-yi beyes-i jalii

üiledcü

mayad singgegülüged kernen medegsen-iyer : sedkil-i sudal sedkil-i serigülüyü bayasga%ici cuburi, buyu

yirtincü-nügüd-tür qoXusun ürgiiljide ulaXan qoyar cegecin-ü bodhi lingqu-a üyes-iyer

25
::

ýuluyci qoyar

arnan gabsuruysan mayad kinaju :

medekü-yi

nernegülügci

Xal

kiged

kei

30

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

naran tegüs

saran-u bilig-ten

ar, ý-a-luY-a medegdeküi

tegüsügsen :

::

tere qoyar-i dotor-a-ban lingqu-a-yin %jurban-dur

tein

bilged

oruNuiqui

tebcibesü ülü boluyu sitilged ::

qabsurqui-dur

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 i1Ya1 ügei-ber cinar yeke beige bilig : qo, jusun cinar-un ülü ebderegci adgaX-aca gaYacaYsan beige nom-un yeke jir,? alang-tu ügei beige adqaX adqal-un tuýurbiqui kedili tegün-i
ese yirtincü-deki (ad ma-, yeke uqa, <san jobalang-iyar

10

nom-nu-, (ud-un

ügei bey-e :

:: :

beige bilig

bilig-ün

vcir-un

adgaY-aca tülegci gamuX beiges-i beiges bügilde-yin :

gaýacaYsan

15

toYatan

silta%? an-u jüii-i bolai : medejü tonilqu
jici nigen orcijad oyutan nigen degedü atjas-un :

medegcin

:: 20

medegsen-iyer

aran

jirýalang-i

masi ayuju küsegcin kiciyen

: üileddeküi

25
coYtu [187v] terigün vcir ayuXulu, kiged :: (ci-yin ar, ý-a bülüg tantr-a-yin onul-un gaXan-aca bilig-ün diyan-i eng ugaYulqui

4C bilig 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

: barildujulqui]

tendece tarni üiles-i
tende

nomlaYdaqui : bütügegsen-ece boluysan ende medegdekiii
burqan-u bey-e terigüten dumda vcir ber

üneker

buyu

:
jerge-dür : ::

5

barildu\ýuldaqui

amurliXulqui vcir-un

uriqui kemebesü

saran-dur sitügsen kemen medegci tabun 'dngge-tü erike bida%ýu-yi tebcijü todurqai-a tiirgen bolai jerge uriqui : merged-un naran
doYsid-un nisvanis-i sirabtur eldeb üiles-i bütügeküi-dür kiirdün-iyer gegesütü-te sedkigdeküi kige'd : a,ýulju : inu :: oýtalu%ici üjiigür arban gerel

üsüg-ün

: uriqui inu

10

15

amurli-(ul-un sedkil-iyer tarni-yin tusa-tu üisiin gurgum tabun sikür tegiin-i ye dha-a

bükii-yi Xarun küsegci aran iineker gerel ber tegsi busu

sedkil-lüge bös modun-u givang dabqur kürdün

amitan-dur üiledküi tegüsken

::

20

durusun-dur

ünür-nügüd-iyer tegüsügsen tegüsügsen-i ner-e kiged dotur-a subur, {an-i kigdeküi obuy bicigdeküi :: jiruYdaqui : ::

bütiigelcin-ü

25

gomq-a-yin

tarnis-i saitur

terigüten-iyer rma-a bara%{un-aca to-(urin orusiYul-un üiledcü

bey-e

ba go-,ýulai-dur

ali

amuYulang-iyar

talbiYdaqui

30

12C 7 jerge-dür P. 11 C omits inu. : jerge-ber uriqui 17 amurliýul-un 25 C. uriqui. : amurliNuluYad omits C; obu, < : yasun PC. 26 tegün: bütügegdeküi utuTgelcin-ü 27-28 P. i: tegün-ü rma-a---jirus<daqui : rma-tan-u baraYun-aca bicigdeküi C. 30 amuXulang-iyar tarni-bar C. amu,(ulang-dur
335

tegiiber

qaltarin ked ba ulus-i
hnrp üsüg-lüge ner-e-yin toXusun-u siracu

üjel kiged ada kesig ebecin ebden

jasal kiged-i
:

:: arilXaju

kiisebesü
bicigdeküi ::

tegiisiigsen-e

üsüg-üd-i talq-a mahi-yin

5

masila cisun-iyar

: uYuju

qoyar jabsar-tu naiman egiidcü mahi

jarimdu"{ all quruXun gedergü

saran-u küsegcid-i ima,? u-yin

dürsü-ber

egüdcü : biitügegdekün :: cinege-til : tarni uriju :: körüg 10

niNur-tu-yin [188r] tümen nigen keseg keseg oYtacin

: aXuldaqui jabdul-iyar tosiatan üileddeküi

mören-ü nigen
gong

%<oul-dur oNurbasu ele ksan-dur tegün-ü erke-dür
sir-a sibaYun-u : ner-e-yi niYuca ele :: tarni rocan-a-ber bütügegdekiin-'ü jüg köl-iyer silbin ksan-dur qanduju daruju

15
oruýjuluyu
bey-e-yi egüdcü ::

keriy-e

manu mali-a er-e erlig-ün jegün kümün-ü nigen tendece jang jirýu\ian ese bügesü em-e

bicijü ungsiYdaqui

20

xadasun-iyar tedeger

gadaýjdaqui

gaiaca\juluyu

egün-iyer : nitulqu-yin üile-yin jerge-yi nomlasujai niYur-tu nigen jir, <uYan

:: ba

25

niNur-tu

köl-tü jirXuyan mutur-tu dörben ba mutur-tu

nigen mahi

ni-jur-tu niYur-tu-yin
öber-e

qoyar Xar-tu jabdul-iyar
cisun-nuyud mör kiged

ber ::

boluyu 30
jüil

eldeb bütügegdekiin-i

kiged qour-a-yin

4 tegüsügsen-e ba. 3C C. 8 dürsüomits : tegüsügsen-i Txrsü-ber-i C. ber C. 10 naiman---yin : : aman abqu-yin 16 tegün-ü 13 C omits C. 17 bey-e-yi : : 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

uXuysan-i bey-e-dur kici-yin

eljigen-ü usun-iyar : bütügegdekün-e üileddeküi lingga örgesün-iyer tosun-i ber qadqun sürcigdeküi üiledüyü

::

üisün ba ese bügesü modun-u nabci ükeger-ün bös ba durusun-dur :: öber-iyen UsUn-iyen nicügün cucalju bey-e-dür-iyen iledte masi kilinglejü amtatu arikin-i ünesün-i yeke tüsürcü miqan-i :: iden

5
:

:

uuYun

10 cay-tur

qa, ýucin-u kürdün-i arban

sin-e-yin jiruqu-yi

söni düli-yin tu-ýurbiydaqui

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 ya üsüg-ün kebelin-dür obu%<-i tegülder ner-e dörben jüg-tür arban bicin selte-yi ner-e [188v] edeger
om musa

kiged

::

15
jiruXdaqui

: bicigdeküi üsüg-tü-yi üileddeküi

ber

:: 20 ;
cugan-a hüm hüm hüm :

bilged jerge-ber naiman-dur üileddeküi üsüg-i bicin ::
le cür na ra ga car na

phat phat üsüg-i ya
tegün-ü

phat

: :
tegüsken : bicigdeküi inu

tojuriYulju
bey-e-lüge

25

bütügegdekün-ü

ddgüger-tür

arban

üsüg-tu

ner-e

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

urban %?

üjügür-tü

tegüncilen kürdün-ü erlig-ün beriy-e

ed-nügüd-i küisün-dür öngge bey-e bariNsan-i

qocurli tegüs jiruNdaqui inu jiruju ildun bur-ün

vcir-iyar ügei-ber kiged :

belge-tei

:: 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 Nurbaljin-u kiged kiji dza bhi niNuca bülidküi ebedcin qocurli dumda ayuldaqui :: 10 saYaN qar-a salu bra ba terigüten-nügüd-tür ögüleged ga? an-i butaraXulqui inaru cisun-nuXud-i uu-ju, <san :: üileddeküi idegen-i kösiregülüged takir kelegei üjegdeküi : bolNayu 20 15

tarni-yin ba unin kiged

ebedcin-ü ügegüi-e barin

alY asal ügei diyan-i bügesü bütügegdekün-i ese YaXca modun-u dour-a orun-u iruYar-tur niNubasu

usun-u a-ju1jari-tu üldeyü :

gaYacaVul-un

ayulan-u

:: üjügür-tür

nocuNC-un dotur-a alaqu-yi niXuNdaqui kemebesü qas(alY an-u ger-tin iregülküi-dür burqan
yeke kisuju

dour-a

ba kürdün-i.
tosun-i

urbaNulu,

amuXulang

orun-nuNud-aca
gabala-yin sürcibesü

<san bolai :: boluyu erke-ber
tüsürcü :: bucalNayad ele

25

dotur-a

nidün-dür

tere tegüs
tegüs

jöng

bicig-i

büged
[189r]

türgen-e olju bür=ün
ideri

oluyu :
iregüljü :

ijaNur
öngge-tü

qasýan-aca
sine

30

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, <urbasu : sain
33 S

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 tarni-yi gadaXdaqui :: gadquYsan kümün-ü siruY-tur bütügegdekün sitüjü ed-tür ün tosun-i sürcijü günjid gabala jula %(adasun-iyar

kTli ögülejü

: ha na ha :

na mära ya phat yasun

5

kisuyad 10

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
ese Ober-ün yekede alin-dur aber-iyen bügesü tarni kiciyen ene metü kiged medegdeküi samadi buyu tegüsün

:

15

busucari

tu-jurbiXsan boluxsan

ese alXasabasu bütükü boluyu tere

:: büged

ugaVulqui urida jirüken-dür lingga-yin öber-ün emüne cisun

ci%?ulNa, <ci-yin kürdün-i'saitur jiruYad

olan

20
::

üiledcü oru%ul-un jarimduY deger-e saran as<uldaqui bilged :

deger-e sürcigsen-ü cisun ökis-i [kinari]-yin ga, ýan-u

iregülküi tegün-dür orun-u
kümün kürdün-i üker

kiged büged dour-a
jiruju imaYan

erkesigülküi ma-<ad boluyu üileddeküi
kers : noqai lingga-yin

üsüg-iyer :: :
Yagai-yin cisun-iyar

25

daruju

qoyulai-tu cisun-iyar

orusýulju gong keriyen-ü tarni-yi cisun bögeljiküi

:: biciju

30

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

tegüsken

gabala-dur

oru\ýulju ükeger-ün cisun-iyar esebesü

ögüleged tarni-yi olan-ta niYuca dour-a aNulbasu nocuX-un ele :: ügei bögeljiküi-dür sesig qalaYun ebedcin-iyer cisun ba,ýbagai-yin üküyü tarikin-iyar : [189v] oruYulju ::
cisun-iyar

5

menekei-yin jiruju tere kurdun-i saitur lingga-yin jegün suYun-dur
jegün bara\? un-a : üker-ün sürcigdeküi

cisun

menekei-yin

10 öber-ün daru%idaqui uriju
daruju bicijü ele

lingga-yin jegün tere köl-iln caN-tur

jüg-tür

erekei-ber olan-ta
tergegür-tür

::
a%? ulu\idaqui :

solbiNsan tegün-ece

gariNul-un

15

kösiregülüyü Ya%ca modun-u köndei-dür niNubasu ötegüs-ün temegen gong keriy-e cisun-iyar jiruju kürdün-i lingga-yin :
qoyar tegün-ü kei-yin üldeküi-dür ayulan-u neule gong er-e naiman köl-ün ja\? ur-a temegen-ü deger-e diyan-i bilged üjügür-tür morin sira a%julju maNad sesig oruYulju bey-e-yi bür-ün öber-ün jiruju öber-iyen ele : :. emün-e cisun-iyar

20

tegüskebesü ugei :

moXai keriy-e em-e-yin

abariju mahi kiged

ni-ýuNdaqui :: usjuisan-iyar

25

sibayun-u cisun-iyar kö1-ün gickigsen sirui tedili lingga egüdcü

quru-jun

tere kürdün-nügüd-i jirüken-dilr qoyar-ta
neule-yin qoyar bey-e Yar-iyar

cisun-iyar
deger-e

jiruju

:: 30

oruNuluXdaqui
a, ýulu, <daqui mahi-yin

egüdügsen kiged mori

dour-a P, üker-ün 3 ükeger---dour-a : nocuN ükeger-ün dotur-a C. 6C adds masi before menekei; cisun : nocu%<-un baXba, <ai---iyar : suNun-dur oru%<ulju cisun usun-iyar; [sic] C. 9 üker-ün tarikin-i-iyar örm-e qula ai-yin : C. 12 erekei-ber lingga-yin üker C. : lingga : erekei C. 27 gickigsen C. 25 neule köl-ün-ber : egün-i : erekei C. 28 quruNun C: sirui örügsed : mojai : ima%(u-yin C. 29 bicigsen kürdün-i C. 30 qoyar-ta kürdün--jiruju : cisun ajar egüdcü C. <daqui : oruXulqui oruXulu,
340

yasun-nulud-i üjügür-i circü caNan

deledcü modun-u

niyuca

tarni-yi

uriYdaqui

:

tsandan-iyar

ija, ýur-a jiruju saitur

ni%ubasu :

ga-ýacaNuluyu

altan

terigüten

emüne sara-yin edür-ün a,ýulju kedüi bügetele orui-dur köl-dür ünegen-ü

erdenis-ün ed-i deger-e körüg-ün

ebkejii ::

: 5

toNuribasu ele nijeged üiledbesü mayad sakiyu bailduYan-i ilaYuyu jegübesü usun-u deger-e yabuyu :: 10 takiju :: : terigüten-iyer sakiju

jegübesü

ugiya-jad siin-iyer ünegen-ü ku'ga ulaYci tosun jalbaribasu tendece gamuX ebedcin-ece

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
märaya bidwesaya ucchatäya mohaya väsikuru stambhaya äkarsaya om hrih phat kemekü nitulqui bolai bolai : bolai

15

qa-jaca, ýulqu-yin üldekü-yin bolai munggaraXulqu-yin erkesigülküi daruqu-yin jai svähä iregülki-yin : takiqu-yin bolai bolai

20

bolai bolai

:

25

2 circü 1C omits yasun. C. 4 modun-u : janggidcu modun-i C. 6 nijeged C. 11 C : erdenis-iyen erdenis-ün : nigen 14 narin-i C. 15 samadi-dur : saran-i ulaYci. : omits C. 16 yabuqui-yin : orulduyu tarni samadi C; orulduju üiledküi-yin C. 21 üldekü-yin C. : yabuqui-yi
341

QT idam gha svähä : aman bulqaqu-yin dusta svä ha : ünüd-ün bolai : om bolai boyam jah jah ceceg-ün : om Qm ti ha ha ho phat phat : küjis-ün maya svähä : julas-un om dhipodhana

bolai

bolai bolai : bolai rüpa grihna swat pa tad ya 10

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 : pa ya svähä :: baling-un grihna ägaccha hya hi hrih ägaccha hrim :e yamaräja om baksa bhagavän : ruti ra priye sarva mämsa medha maccha 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 yabuqui : vcir kiged bariYci ; nicuqui öber-iyen neretü oluNata gamuY samadi-dur tegliskegsen nom-un tegsi üiles

vajra :
qoina-aca orulduju

mu 15

tarni-yi niYuca bolbai jarliy :

egün-i

20

2 ünüd-ün : ünüd C. C adds 13 iregülkü-yin : iregülkü

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 : :: 5 baris(san
::

ulabir nigen nijur-tu qoyar -Aar-tu bilig-Vin barildulsan tegsi em-e-lüge beriy-e cisutu gabala-yi Nar-taýan mahi lingqua-yin naran-dur
hüm phat ene siddhis : uribasu

:
yosuXar bisilNaqdaqui

jegün-iyen gm yamäntakrid

sungYa%san-u

tarni-yin ni-juca küsegsen qamuX oltarYu-yin kökebtür ya

gaNan-i Xaruyu tab-tür törügsen

ele

10

cinar-un üsüg-ece

aNsan

kiling-tii lingqu-a

vcir

ayuNuluXci

inu

deger-e naran-u sa-ýurin jabilal-iyar saduva-yin aNsan :: bidipala kiged tongYuruV-i :
sake Var-iyar kiged cisutu jerge-ber niVur-un gabala-yi barisýsan deger-e ele :: : :

15

daisun-u dörben qar-a

mahi-yin büküi mösiyen yeke baYatur masi yeke söni nasuda dusul-i amta-tu

20

sirabtur manjusiri-yin niYur kernen bber-iyen bisilXaYdaqui arikin-i uuYuju ::

jajiluVdaqui rniq-a-yi büged ükeger-tiir bitüjü niyuca tataYci tarni-yi

25

uriYdaqui kemebesii yQgacari sedkigdeküi :: batüyü

bütügegdekün-ii

jüg-tür

türgen-e egün-iyer qamusý üiles-i buyu ene metü ugaXdaqui ese biigesü

30 ::

mahi ni%<ur-tu-yin öngge-yi bey-e-yin ilangNui-a büged

jabdul-iyar öber-e nitulqui-dur

: öber-e

medegdeküi

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; C. 13 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 tegün-i cisun-i nigen Noq-a saran-i mi-jui alin-dur

mahi-yin üjügür-tü mahi-yin

ni-ýur-tu Noq-a aman-u bari%? san deger-e degedii kiling-tü ügei sedkibesü ele :: kernen nomlabai : inu : \sarNa ju

uduridu-{ci-yin nigen bey-e-dece bariXsan-i cinu-a kimusu kiged cisun [191r] t"ulasi bariqui kiged tusbasu

5

caN(-tur :: ima-jan-u jiriiken kümün-iY yasun qoliju boluyu YaljaNuraýjulqu onul-un bülüg ::
..
S

siba-jun-u

.

10

cositu vcir barildqulqui

ayu3uluici-yin nögüge

tantr-a-yin

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 : onul C. onul-un

34tt

[iii.

3 Onul

:

jirul

bey-e]

tendece bütügen iikeger-tin

üneker üilediigci

nomlaVdaqui

inu : debel :: 5

yQgacari bös ba ba-qatud-un beige-yin kiged

ese bügesu bairocan-a baXatud-un gorocana-yin
saitur bey-e tabun ulalan kelen

blirkegesün-dür

vcir-un usun-iyar cisun kiged ariki qour-a bös-i1n buduy-iyar
bolYan sedkil-iin tegüsügsen äh hüm-yi ükeger-ün üiledcü orun-dur usun-iyar bicigdeküi negüresiin kiged :: inu

10

rasiyan om üsüg kiged üsün-ü yeke abisig-i masi kiciyel tantr-a-yin qaNucin-u niYuca ilaju ündüsün tegün-ü ülegsen unin-u tegüs inu niYuju talq-a cisun

kiged olju

mansil-a

tan"ariy-i tangyariN-iyar tere

siracu-bar üiledüged sakin jiruYacin ele ca, ý-tur : jiruYdaqui

15

tegüsügsen-ü udq-a-dur sin-e-yin orun-dur saitur

mergemsijü söni düli-yin saXuju vcir

20

nögcigsen kilinglegsen

ayujuluyci-yi mahi-yin manjusiri köke : üsütü niVur bey-e-tü niYur

deger-e ulaYan öngge-dür

mösiyegsen kiged sir-a

ni%?ur

25
::

jibqulang-tu masi jirYuNan-lu\ý-a noitan qokimai

degegsi adali kilinglegsen tegüsügsen gabala yeke

gedesü

molai

yasun jayan

erike-ber cimegsen vcir bars-un arasun-i emüscü

:: :

30

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

lingqu-a erlig-i

naran daruju

mahi-yin jirYuýan

deger-e köl-ün

baraNun-iyan üjügürkegci jirlujan Naýca

jigiin

jegün-iyen

qumbiju

büjiküi-ber

Nar-un üjügür-tü

:: baraNun-u nögüge-dür

angq-a aluq-a ::

uridu-dur buyu : dalaiVsan jiru%? daqui sürcigsen ýarNa%?daqui
küriyelegülügsen ::

5

ýuta%?ar-iyar nidügür daisun-u süke Xoq-a jegün [191v] ýar-iyar öngge-tü o,itarNu-yin bey-e-decegen
eldeb saitur jüil tere

oNtarYui-dur calm-a anu bariN(san-i ünesün-iyer kiling-ten-i
ökin tngris-iyer :

:

10

olan
takil-un metü

jiruNsan-i

qoici yeke muqur

edeged kiged gamuX jüg-tür ükeger-iyer küriyelegsen-i

jiruN(daqui odqui ::

15

terigütü gedesün-i oNtarjui-dur*abcu kiged muqur Xar kÖ1-tü bitar doVsin ünege cinu-a er-e
masi

em-e dagini

pisaci-yin
ariy-a-tan-i

ciNul\lan
jiruqdaqui ::

siba, qun kiged

eldeb

20

ayuNuluyci er-e em-e jiruju : büged bütügegcin-i ber jiruNdaqui tende bariju jajil-un ý gabala yeke miq-a-yi debel emüscü yeke cisun-i uuYuydaqui :: kiged ma hi-yin yasun-u bariju tegüs metü miq-a aNulqui caq-tur niYuca jiruN-i guru tarni-yi kiged ungsiydaqui gandu\jul-un cisun :: takisýdaqui tere quvaraX ele : : jiru

tongYuru, qar-a morin erike ilaju tere yeke tegsi Nurban

25

nögcigsen-dür arikin tsan-a-ber burqan-u ürgülji

30

takibasu

vcir

bari, ýci-yi

t'ürgen-e

oluyu

::

buged C. 21töng%<uruý : bütüged 25 yasun-u yeke---emüscü. omits Ilaju---jiru. 28 C omits jiruX-i. C. ý46

2-4 C omits k'dl-ün---üjiigtirkegci. 9 C. 10 C. ar-iyar : Xar C. 12 C omits ökin. oXtarNuý-tu

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

ni, <ucalaýdaqui boluyu : tantr-a-yin onul-un bülüg bolai :::::

aytNulu%? ci-yin vcir coltu bey-e-yin Xuta'ar : jiruX

gaVan-aca

5

1 niYucala%daqui ece : tusa-aca C. ayuNuluYci

: niYucalduqui C. 4 caXtu :

C. 2 aci : a-ýci C; C; ayuYuluYci-yin qutu-I

egiin-

347

[iv.

4 Onul

: Yal

mandal-un

jerge-yi kemebesü

ilXa,? san] : :5 ::

tendece

üneker

qamuN adqaV-i qamuN? üiles-i oyutan baNatur Nal

nomlaXdaqui ügei qocurli bütügen tein bilged

baraNda, ýuluyci tebcijü

küsegsen-iyer

qaram-iyan jirüke-ten

mandal-un siracu

tebciged alXasang-ýu-yi [192r] üile-yi masi kiciyegdekiii kiged tulY -a cisun-iyar toqui-yin tögürig tegüsken üneker-ün niquju jarim-un kemebesü 15 siru-yi : tedüi :: 10

singqu

candalcin-u kümün kiged toqui qoyar dabqurlaju d8rbeljin-ü

mansil-a [qadq-a] mahi-yin turu-ý-tur : deger-e

:: egüdcü ý-a vcir-lu, solbiNsan kürdün-dür jirVu,? an kegesütü deger-e arban üileddeküi belges-i jokiyan jirYuýan küisün-dür nigen %jal-un maQdal-i saitur : egüdügsen-iyer : : :: ganduXulju ::

Logen-ü

tedüi-ber

mahi-yin Ober-iyen mahi

cisun-iyar emün-e

niNjur-tu-yin dotuYadu tulYan-u kärilngge yeke Val jal

sürciged bur-ün jug qanduju jabdul-iyar : jüg osüg-i metü jobkis-tur iledte

20

%<al-un galab-un tegün-dür Xurban bara-jun ibegel jegUn-iyer

tngri-yi d'brben nis? ur-tu

: sedkigdeküi ber bisillaydaqui %<ar-tu sirügün

25 buyu qarabtur ::

ýud-tur : Nar-iyar amitan-nu, üiledcü ögkiln tosýulaqui erike kundi Yal-i qomq-a Varyaju ber degedü-yi

bari, <san ögkun kiciyegci

:

30

aman-acaýan

4C ügei. 8 kiciyegdeküi omits qocurli : tebcigdeküi 12 turuc-tur 10 [gadq-a] found. C. word not : turuN-tu deger-e; C ad" before C omits knrdün. tegün-u jir, <u,jan belges-i bui beige C. 18 magdal-i : jiruXsan 22 mahi C. 19 C adds nigen maqdal-dur after nigen. C. 24 körüngge C; gandu'ulju : Ur-e mahi-yin : daruyu 26 tngri-yi 30 degedü-yi C. 27 C omits : tengri qarabtur. cgkun C. : degedü ögkügci
Itt8

C. 16 17 : : C.

eldeb tere

gerel-iyer

tein

bilged

cimegsen ele

: :

tülebesü saitur metü medejü küsegsen udqas saitur : s(aruyu daisun-u bey-e kiged yeke miq-a darasun kiged mahi-yin toYatan-i cisun-iyar noqai-yin cisun Vurban mingYan bütllgegdekün-i jayan yurban gong günjid morin

selte-ber üiledbesü then bögeljijü üküyü :. miq-a ::

5
ele

eljigen

migan-dur erkesigülüyü noqai-yin gaN(acaVuluyu tuturY-a :

to%? mingYan atan-iyar keriy-e sir-a sibaXun ele kiged kilmün-ü arbai ma-jad buXudai

usun

:

10

tillebesü

moga givang

toyusg-a-nuYud-iyar

tolatan-i ming, ýan [192v] olqu boluyu : qamu-j ed tavar-i jirNulan
kiged temegen morin kümün-ü vcir-un miq-a gong keriyen-ü usun-iyar

ken

tülebesü
::

ele

: 15

miq-a u,ýuysan-i tegüscü

tarni-yin yngacari-luX-a niXuca jaXun naiman-iyar maXad üldeyü dando udbala imaVan-u :: miq-a darasun alin-i qour-a mahi-yin kilsebesü jayun cisun sarimsaX kiged usun terigüten selte naiman-iyar

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 : caXan caXan günjid udbala tuturN-a gaburi : cas<an kiji ba

:.

25

doruna qanduju

jaYun naiman-ta

30

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

: : C : a

tülebesü qamuX cay-tur jerge ked be üiledküi tarni-yin diyan

sakiyu terig'tlten

: kiged ::

ma%tad tegüsügsen-iyer 5
::

sedkil-ece ese gajacabasu ele nigillesküi küsegsen-i ende bütügegdekün : qamuy
busud-a oyun mungga-ýuraYsan nigen nigen ügei bilig ebderegsed : kübegüged

dour-a-tu boluvad tangNari% bilged iledte al%? asaju samadi-dur ücüken kiciyelten :: nigen nigen sulan tarni kiged ming%an galab-tur Ur-e bui olburi
öd ilgei aljiyavsan meküs ür-e-yi adalidgabasu nigen nigen jancin kebeg-i

10

bütügebesü busu bolai
sedkil-tü oyutan küsen

ber
bolai

kübegüged endegürejü :

:: bür-ün

15

üiledügsen-iyer

Ur-e

büküi

kejiy-e kiged

ber

ülü

bolqui

metü

yambar

saran :: numun-nuYud möngke busu bui erketU-yin üile ber tere küsegci tonilY aqu-yi egülen usun-daki
jalii siltaxan : ::

20

jalii-ber cinar-tu cenggegsen bilig büged tonilqu-yin tein ja,? ca beige , üliju oyun-iyar yakin cidaqu qoXusun-i

tegün-i tegün-dür
tegün-dur bütükü

[193r]

sinjilejü onuNsan jirüken
bodas ber ese ya-jun

ülin ügei
bütügsen ögületele

külicebesü :
bögesü :

ele

25
ele ::

jergecilen

üile

kiged

üiledkegülügci oyun ülU nur-a-daca

maNad tegün-dür qaNur\? al ergi

: küliceyü unabasu

: ber

kilbar

::

30

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
35o

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.

onul-i ene tasurgai möngke kemeküi ber boda bui büged ker adalidgabasu Najar-tur

ülü

külicekü bui

:

busu yosutu be boluyu biden-dur olan
jüil

k begün-nügüd-iyen

eke

inu

:: 5

saYuVdun ür-e-yi modun jimis
amuNulang-iyar tegüncilen eng olan

abcu
ögsügei ber :: kernen ögüleyü :

tan-dur

yirtincü-yin tedeger ilaju tende tegüs

öber-e üile tngri-yin

öber-e üiledkü-yin tngri

adgaY-iyar tula emün-e cisun nornlamui 10

kiged yeke rnigan-u naividi :: darasun günjid-ün tosun rnahi-yin degedü idegen-nügüd-i masi amta-tu nasuda cay-ud-tur ögdeküi
gaYan urin kiciyegdeküi üsüg-i arban üileduged : tarni-yin niNuca bber-iyen ürgülji nasuda diyan-i

15
::

tere

rnetü medejü tegüs oyutu tere
büged

bütügegdekün aran ::
bütükü lilies tarnici miq-a boluyu yaYun : yasutu menekei-yin ögületele

20

burqan

türgen-e

terigliten amurliVulqui balNad-i tere qudqubasu nogai-yin miq-a ternegen mingYan miq-a ". " . miYui-yin naiman-ta

rnenekei-yin

25
miq-a-nuyud-i tülegdeküi

rnorin-u iyar mökülig

rniq-a :

yeke

ünür-tü-yi

saitur

barilduNuluYsan30 ele

egüdüged

öber-ün gaXan-i

niNuca tarni-yin jaNun naiman-ta qa, jan-i gatun-i jiýasun-u

emun-e-ben :: ögülegdeküi uriju :

tülegsen-iyer büged

oru, ýuluyu kernen küsebesü erke-diir-iyen oruyulsu%ai miq-a darasun kiged yeke miq-a-nuYud-i

erke-dur-iyen

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

ja\, un naiman-ta then diiri kümün-i erke-dür-iyen ele ::
jaYan-u yeke miq-a bodhicid sedkil-luge naiman iregül-iin ming-an üiledkiii

niqun üileddeküi

üiledcü : : kernen küsebesü

oruYulsusýai

selte : üiledcil qolin : hileddeküi toN(atan-i thlen gamu-j caN tutum

miq-a-luN-a

5

noqai-yin

miq-a

jiNasun-u

miq-a

tabun

rasiyan-i

:: 10

qubi sacaNu rnbkülig egüdcü : jayun naiman-ta iregülüyü tiilebesü ber :: gamuV üiles Nal rnandal-un mahi niýur-tu-yin jabdul-iyar 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
yambar tantr-a, yosubar bilged jerge-ber ciqula oluyu aysan : buyu :: gaNan büged -yin ilr-e-yi burqan-u türgen-e arnurli\ýulqui-dur qasýan meth urilaqui-aca bolai doNsin-u masi ber

15

amurlingqui delgerenggili-dilr anggijiraNsan

sedkil-iyer düri-ber

20

erkesigülküi-dür

üiles-tür sedkil-iyer

sirügün tegüsken :

kiling-iyer büged :: üileddeküi

do\ýsin

25

sedkil-liige nituiqui ked be ülil gaiquru\<ci kümün siddhi-yi

türgen-e

eribesü

ele ::

mbn cinar ariluNsan-iyar sedkil-un bariNci-bar bütükh boluyu tere vcir ali alimad bodas-un visai :

30 yabuyu ::

tere tegsi

bilged

tegün-ü mön cinar-iyar hill ebderegiiliigci a,(ulqu-yi ca\< tutum-dur yogacari-ber

nasuda

8 tutum C. 9 ji%<asun-u : tutum-dur C; miq-a : jiYasun-u C. 14 gaYan-i rasiyan-i : rasiyan-u C. 16 C omits : gajan 17 jerge-ber ba. bey-e-yin : yeke C. 18 C adds ga-ýan 24 sirugun ciqula. after C. 28 siddhi-yi : süsüg-ün : bütügejü C. 30 tere C. : tein
352

masida

tegsi

a,ýuldaqui

:

tere

kemebesü

tonilqui

mör-ün ::
türgen-e

siltasýan
üiledcü

;

tantr-a-yin
küsel-ün berke gataYujil

ene gaYan-aca
ar, ý-a

siddhi-yi ügegü-yin törü

kemebesü tebcijü :

5
ar\j-a ::

yabudal-nuXud-i

masi ayul oyutan

jirYalang-iyar jobalang saitur kiciyen ügei

[194r] ber

bütügegdekü amtan-i

masi ü1ü medegci nigen nigen adqa-ý-un tour tüidegsen
buyan qoyar tein degedü ücüken egün-dür kiged jüil nigül-ün

abtaqui bütügegdeküi

rasiyan-u buyu

10 mungga%j oyutan ca, ý-tur
ba :

::

ilYal

cocas-iyar ugaXdaqui bügesü ber gamuX küsel anu ene tantr-a-aca nigen türgen-e Narqu-yin kiciyel-ten orubasu berke düri

:: tula :

15

douradus nigen bütüyü

tegüber
olqui-a üsüg-ün nomla\ýad

ene Xaigamsiý
ilangNui-a ber ü1ü

siddhi-yi
degedü üjegülküi ögületele bolu%ýad ele yawn bügesü :

20

tonilqu-yi

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

25
:: ýad

ber masi yirtincü ene ked ba ene tantr-a. -yi üiledügcin medejü barin qamuY caX tutum-dur

ködelbei sonusuYcin ba : ele kiged ::

30

ungsibasu

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
nögcigsen-ü ker be busud-ta uqa, ýulqui-a qoina ba

gamuy ayul
degedü ene degedü

arilju
törül-i türgen-e : oluyu ::

nomlaqui jobalang tamu-dur masi iledte

tegün-iyer olan üküjü türgen-e öber-iyen bilged

_tantr-a-yi ilXabasu gegegen-e kürtejü :: bariju üiledbesü : : ele

ele

5

oduyu ciqula

siddhi-yin jobalang qamuY

yosu-jar

maYad

ariluXad

tengsel coYtu :,? al " ::

ügei-yi

türgen-e

olqu

boluyu

::

10

ayuYuluYci-yin jerge-yi mandal-un vcir coNtu uile vcir siddhi-yi

tantr-a-yin onul-un gaXan-aca bülüg bolai ilY aNsan dötüger :: onuqu tantr-a-yin onul-un tegüsbe ::::: neretü kiged : töbed-ün bande 20

ayu-juluici-yin

qaXan-aca

15

kücütn amogha pada pandida yeke kelemürci erketü nom-un marpa orci-ýulju mon"ol-un naira, ýulbai kelen-dür : toin corji

aldarsiNsan

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

adds ba : onu1 C.

35Lt

Part

3 b).

III. [The

DOMUC-UN ONUL

Myth

Section]

5

[199v] ilaju

tendece tegüs

üneker

öber-ün

nomlan bey-e kelen

üileddeküi: sedkil : 10

vcir-nuYud-aca vcir

<aruNsan :: getülügsen-ece inu köl-iyer :

yekede ayuXuluNci dalai-yin cinadu emün-e tendece erlig-ün balNad

galaba-yin daYusqari

orun-dur odbai : ügei arban jirXuYan arban jirYu, nigen temUr qota-yi

:: gickijü: :

15

l-a ügei ga%ja1, beige bilig-ün dumda-tu
tere

ýan temür qota-yi üjügür-tü belge-ber giskibei
:: :

yeke

: 20

ca-ý-tur ha ha hi hi

yeke kernen

ilaXaju simnus-i da, ýurisgas? san-iyar

gaXan terigüten : nom-un ögülebei bNu1 metU saitur :: all yaXun yeke ba, ýatur baXatur-un kereg-üd-i yeke ba bürin yosuNar asuri amin-u ögkümüi mangYus jirüken-nügüd-i yeke naiman ba%jatur aimaX

bi

üiledsügei :

25
::

abuNdaqui ber ::

jirüken-iyen ögkügsen ciqula üsüg ögkün mataris ya ma : erlig ögkün yakg-a üsüg-i k6e mangYus ra amin-u kümün yi UsUg-i ögkün \jajar-un ejen

inu 30 sa ::

10 saruýsan : s(arýaýsan gaNan 26 C omits yeke.

C. 16 C omits temür. 28 amin-u C. : amin-i
ý55

21

C omits

albin tedeger jaruju tere

tsa

üsüg-i

ögkün

simnus

da-a

üsüg

inu cuNla--ýuluXsan nigen-e bolai : : kernen aman abubai yeke siita%<an-u tula ::

beige

bilig-iin duran-dur

burqan-u saitur

taYalai oruYulju

kiged : yabun

:

5

sarid-i burqan-u

sarid-tur tang%<ariY-tu uridu inu ülii bütiigeküi ya ma rä ya me doru da yoni ya ya kse ya tein vcir
erlig-un

oruvuluNsan-iyar iilü sedkil-ece ülü boluyu

ja

sa do me ya : [200r] yo da ya na ra ya kse ya ::

10

rä ma ya cchani kernen ögiilegsen-iyer : yeke-de ayuYulu-ýci: ::
:

15

nom-un

gaXan terigUten-i
gamu% elcin-i

ulus-tur getüigeküi ökin kiged-tiir eke
nbktir tabun minu selte jaYun sasin caY-un bolqui vidy-a aimaN

orusiNulbai adistid degüii Ökin-niigüd :
soyun :: : tegüsügsen-dür yosu, <ar üiled :: : jarliX bolur-un ::

bügiide-dür

20

eciis-tür caý -tur dari eke

yogacari jarliY-un

üiles-ün

kemen tangYariXlaNad domuV-un onul tegüsbe

daruýsaYar :::..

kü aman aldaYulbai

25

kernen. 3C omits üiles-i C.

19

C omits

kin

degüü.

24 üiles-ün

:

3Sý,

PART FOUR

157

Part

4
[1]

a). BIBLIOGRAPHIES 1. WORKS IN

ORIENTAL

LANGUAGES (Kanjur)

i. Canonical [äkh äna-kalpa] Rgyud onul]y). 'gyur : rgyud

Works

(T. [gtam rgyud VII D471, ; P108, (vol. 67) 'grel XLII

kyi rtog N428, R431; no. 2859.

pa]; K108.

M. [domuý{-un bstan Also

ärya-manjusrimülatantra. M. qutun-tu rgyud; N478, D544, P162,

(T. 'phags pa ijayur manjuýrl-yin R503; K164.

'jam dpal ündüsiin).

gyi

rtsa Rgyud

ba'i XII;

(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).

'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. gshin yamärikrsnakarmasarvacakrasiddhikara-näma-tantra-räja. 'khor lo las thams cad grub par byed pa zhes nag po'i 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 (T. dpal rje gshin gsum pa zhes bya ba; gaNan -yurban onulK107. is This text kyi rgyud rgyal po

Arimad-raktayamäri-tantraräjanäma dmar po'i rgyal po rgyud kyi D475, R435, K absent. absent,
srl-raktayamäri-tantraräja-näma. bya ba'i rgyud zhes po tantr-a-yin daisun neretü K109. R434; sri-vajrabhairavakalpa-tantraräja. kyi kyi rgyud rtog pa'i f: antr-a-yin gaYan). onul-un K106. kyi

(T. dpal ldan gshin rje zhes bya ba; M unavailable).
(T.

gshed PN

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,

'jigs byed ayuYuluNci N761, R433;

358

sri-vajrabhairavavidärana-tantraräja. 'joms byed kyi rnamipar pa'i rgyud büged ebdegci bantr-a-yin tein ayuYul-un R371; K52. D409, N absent, 6r!

(T. dpal rgyal po; gaYan).

rdo rje N. tu co ýV; Rgyud

'jigs vcir P52,

(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 known as the §ri-krsnayamäri-tantrargja-trikalpa (dpal is also 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 thugs kyi pa thams cad sku gshin rje gshed gshegs nag po M. gamuý tegüncilen bya ba'i iregsed-ün bey-e kelen rgyud; zhes t"antr-a). Rgyud VII; P103, qar-a'daisun erlig-ün neretü sedkil R429; K103. D467, N424,

359

ii.

Canonical

Texts

(Tenjur).

[Anon. ] [äkhyäna-kalpa] 'gyur. bka'
ärya-yamäntaka-sädhana thabs). pa'i sgrub

[(gtam

rgyud

kyi

rtog

pa)].

See under

('phags 'grel Rgyud khrod (two

rje gshed kyi pa gshin 81) no. 4477. LXXI (vol. brgyad texts, Rgyud ces bya ba). one one verse,

(dur asta-smasäna-näma 'grel XX nos. 2342/2343 prose). chucchundara-kalpa lo pa'i te'u rtog (tsu pa).

ttshu nda ra'i bka' See under

rtog 'gyur

pa;

also

[bhairava-stuti] (vol. 'grel XLII

[(jigs byed 67) no. 2864.
rje (vol.

kyi

bstod

pa)].

Rgyud
sgrub

(gshin yamäntaka-sädhana 'grel LXX Rgyud thabs). (gshin yamäntaka-sädhana 'grel LXXI Rgyud thabs). (gshin sädhana yamäntaka 'grel LXXI Rgyud thabs). (gshin yamäntaka-sädhana 'grel LXX Rgyud thabs). raudra-karmopacära-saptaka 'grel Rgyud bdun pa). sri-vajrabhairava-bali-vidhi kyi cho ga). gtor ma'i no. 2853. sri-vajrabhairava-stuti Rgyud bstod pa). 'grel

byed kyi mthar 80) no. 4109. byed kyi no. 4453. byed kyi 4454. no.

rje mthar (vol. 81) rje mthar (vol. 81) rje (vol.

sgrub

sgrub

mdzad kyi mthar 80) no. 4108. (drag (vol. las kyi po'i 67) no. 2855.

sgrub bya ba

XLII

Rgyud

( dpal rdo 'grel XLII

'jigs rje (vol. 67)

byed

(dpal 'jigs byed rdo rje (vol. 67) no. 2862). XLII

kyi

[sad-dravyadbhuta-vikurvita-sambhojana-vidhi] du bsgyur te bsten pa'i rmad rdzas (vol. 67) no. 2858. 'grel XLII

cho

ga).

(dam Rgyud

Aks 'obhya
sri-vajrabhairava-tantra-tikä dka' kyi kyi rgyud no. 2834. 'grel). (dpal rdo rje 'grel Rgyud XLII 'jigs (vol. byed 67)

IGo

Amogha

[Amogha

chung

ba]

bhairava-sänti-karma-saptaka bya ba bdun pa). Rgyud
Amoghavajra

'grel

(Bhai ra ba'i (vol. 67) XLII

zhi ba'i no. 2854.

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

'jigs ba).

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

thabs Rgyud

Asokasri vajrabhairava-sädhana-näma sgrub thabs zhes bya ba). 'grel no. 3434; also rgyud Kamalaraksita sri-vajrabhairava-sadhana-udbuddha-kamala-nama 'jigs byed kyi bsgrub thabs padma rgyas rje bya ba). Rgyud 'grel LXXXI (vol. 86) no. 4802.
Karmaräja manjusr3-bhairava-näma-stuti gyi bstod pa). mtshan no. 2866. Jnänakara sri-vajramahabhairava-sädhana thabs). sgrub chen po'i 2861. Tathägataraksita sri-vajrabhairava-hasta-cihna-visuddha-näma 'jigs byed kyi phyag mtshan rje 'grel Rgyud XLII zhes bya ba). Manjuvajra (dpal rnam par dag 67) no. 2860. rdo pa (dpal 'grel rdo XLII 'jigs rje (vol. 67) byed no. ('jam 'grel dpal XLII 'jigs (vol. byed 67)

(rdo Rgyud LXXXI

'jigs byed kyi rje 'grel LXI (vol. 75) (vol. 86) no. 4805

(rdo pa zhes

Rgyud

Rgyud

gyi (vol.

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 Manjusr3jnäna 1. vajrabhairava-sädhana 'grel Rgyud thabs). (rdo 'jigs byed rje (vol. 67) no. 2844. kyi sgrub (rdo rje thabs).

sgrub

XLII

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 [=Lalitavajra] (dpal XLII rdo (vol. rje 67) 'jigs byed no. 2852. kyi bya (rdo ba). 'jigs byed kyi rje XLII Rgyud 'grel

sri-vajrabhairava-sädhana Rgyud thabs). sgrub Lalitavajra

'grel

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 dang ldan 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 'grel Rgyud LXXXI (vol. cho ga). Lalitavajra-päda [=Lalitavajra]

(dpal rdo lo zhes bya

'grel pa man 'grel Rgyud (dpal rdo rje bya ba). Rgyud

zhes

(dpal rdo rje dkyil 'khor gyi pa'i 86) no. 4804.

sri-vajrabhairava-sädhanopäyikä byed kyi thabs). sgrub no. 2851.

Rgyud

(dpal rdo rje (vol. 'grel XLII

'jigs 67)

362

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 Sri-kumäracandra

(dkyil 'khor no. 2846.

gyi

cho ga).

Rgyud

'grel

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 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. (dpal pa zhes rdo bya rje ba).

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 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 (dpal mdor bsdus pa). rdo Rgyud

36t{

iii.

Independent

Tibetan

Works

[Anon. ]
[Untitled no. 906-7). Vajrabhairava rituals]. (Mss. Dresden; THB I

[Untitled 28 fol,

text, Dresden;

mahavajrabhairava-bhavana-vidhi]. THB 1 no. 921).

(Ms,

[Untitled begins text; : rnam dag yid kyi zla shel rtsi la 11 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 po 'gros zhes

'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 bdag ngag 'don gyi rim pa

dpal 'jigs byed kyi rdo rje (Ms 2 fol; THB 1 no. 929).

dpal rdo rje 'jigs (16 fol; Sendai pa

byed kyi 6872).

bdag

'jug

ngag

'don

gyi

rim

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

gzhi

khrid kyi gnyis 6900). Sendai lam shis brjod

bla

yan

lag

'jigs dpal rdo rje byed chen po'i THB 1 no. 728). ga (Bp 83 fol; dpal bdud rdo las

dbang

bskur

ba'i

cho

'jigs byed dpa' bo gcig pa'i rje ba (66 fol; Sendai rnm par rgyal
36S

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

rnal (Ms;

THB

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 byed rtog 256-4-1 I. po (Sa skya tika pa bdun pa'i (no. 42). Toyo Bunko, Tokyo

dbang gi pa 'jam dpal 6871).

'jigs 'bum

bka' pa'i 1968).

Dkon mchog (1728-91)

'jigs

med dbang

po,

2:nd. 'jam

dbyangs

bshad

IL pa

bcom ldan 'das dpal 'jigs byed lha zhe dgu'i rdo rje dpag bsam gyi snye ma (written thabs 1778. Bp., sgrub 'bum 9 (ta) 257-303; New Delhi 1971). gsung reprinted dpal bdud rdo las 'jigs rje rnam rgyal byed gyi dpa' ngag bo gcig pa'i 'don khrigs thabs sgrub chags su

bsdebs pa (Bp., gsung 1971). Delhi
dpal mdor (ta) Dkon

'bum 9 (ta)

305-44;

reprinted

New

'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 Thun rwa zur grub, ngor chen (1497/8-1557/8)

mchog

'jigs byed [tshog] gi no. 347).

lugs kyi dang gtor thabs sgrub chog 'debs bsnyen (Bp; THB 7 sgrub rnam rot bdud thabs New Delhi

'jigs dpal byed rwa lugs kyi rdo rje sgrub 'joms ba (Bp; THB 7 no. 345; snang reprinted 1978). Bkra dpal (Bp; shis rnam rgyal, [klong dpa' chen bo rab gcig 'byams pa'i

pa sgrub

III] thabs

'jigs byed rdo rje THB 1 no. 923A).

Mkhas grub

dge legs

dpal

bzang

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 bya ba (Bp 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).
po'i (Bp bskyed 128 fol;

sreg

gi

dpal 'jigs byed chen rdo rje ba'i gzhag, gsal gtsug rgyan Sendai 5490). Nya; dpal rdo rnam par 5493). 'jigs rje bshad pa

rim gyi rnam 'bum gsung bskyed rim Ta; Sendai

byed lha bcu gsum ma'i (Bp 14 fol; 'bum gsung

Mkhyen brtse'i
dpal rdo rje khrid mkha' no. 350).

dbang

phyug
rdzogs zin bris man ngag rwa (Bp; THB 7

'jigs byed kyi bskyed 'gro kyi snyan brgyud

'Khon

ston

dpal

'byor

lhun

grub

(1561-1637)

'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) gyi cho ga (Sa Toyo Bunko,
(Sa skya pa'i 1969). Tokyo

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 mtshan, 'dul 'dzin

(1374-1434). skya Dalai pa'i bka' 'bum

'jigs byed kyi rdo rje IV 64-4-2. Toyo Bunko, Dge 'dun 1582) rgya mtsho, rgyal

bstod Tokyo ba II

pa (Sa 1968). (2nd.

Lama)

(1476-

'das dpal bcom ldan rdo rje gi bla ma brgyud pa la gsol snga nas kyi zhal mdzad pa

'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;

grub

tshul

smon lam.

(Trs.

'jigs byed iha bcu gsum ma'i rje 'debs ma brgyud pa rnams la gsol gsung 'bum Ga; Sendai 5545).

dbang brgyud kyi (Bp 1 pa'i rim pa

dpal rdo rje 'jigs lam shis brjod yan no. 1873).

byed kyi bla rgyud gsol 'debs smon lag bdun pa rnams (Bp 5 fol; THB 2

"b6'j

'jigs dpal rdo rje byed kyi tshogs gsung 'bum Sa; Sendai 5570). dpal slob fol;

(Bp 5 fol; mchod

'jigs lam la byed kyi rim pa dang po'i rje rdo (Bp 26 bskyed rim gsal ba'i tshul, pa'i sgron me 'bum Ta; Sendai 5551). gsung byed gsung
rnam

'jigs dam rdo rje yi bcas pa (Bp 11 fol;
Sgra tshad pa, rin

kyi skis brjod 'bum L; Sendai
rgyal, (14th.

smon lam dang 5581).
) c.

chen

'jigs byed dpal rdo rje (Vol. 'joms Sha (27) of Sgra tshad pa; otherwise

kyi drag po bdud thabs, sgrub 'bum of Bu ston joint and gsung 'bum Ka; Sendai 5228). gsung sbyin sreg gi cho ga, Sha (as above); Sendai nyon

'jigs byed kyi dpal rdo rje (Gsung 'bum sreg byed mongs 5229).

Ngag dbang kun (1597-1659)
dpal ba'i ba'i gshin tshul nying

dga'

bsod

nams,

'Jam mgon a myes zhabs

rje'i legs byed

'byung dam pa'i skor gshed gyi chos dpal par bshad pa 'jam chos kun gsal (Bp. 69 fol., 1985, reprinted n. p? ).

Ngag dbang 1736).

chos

kyi

rgya

mtsho,

Thu'u

bkwan

(1679/80dkyil fol;

'jigs byed chen po lha bcu gsum pa'i dpal rdo rje bdag 'jug 44 dang bcas pa (Bp. 'khor sgrub mchod 'bum Ja; THB 1 no. 1003). gsung

'jigs byed chen po'i dpal rdo rje dkyil 'khor 'debs bum chog bdag 'jug bla brgyud gsol chog (Bp, 50 fol; THB 1 no. 1002). pa
'jigs dpal rdo rje dngos grub gter ga 1 no. 731). byed dpa' mdzod (Bp bo 48 gcig fol;

bsgrub dang bcas
cho THB

dbang pa'i 'bum gsung

gi 8;

dpal rdo tu bsdus Ngag dbang

'jigs byed rje (Bp 19 fol; pa chos grags

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

'jigs dpal rdo rje bzang bla ma dges Ngag dbang byams pa

'jigs dpal rdo rje byed kyi po (Bp 13 fol; 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 blo bzang bkra shis

'byor rim rnal 'jugs ba gsal

bzhi (Bp 8

dpal khrid myur

'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).
blo bzang rgya mtsho, [rgyal ba IV (4th. Dalai

Ngag dbang Lama)]

dpal rdo rje 'jigs byed kyi reg zig bklags chog tu bkod Tha; Sendai 5604).

'khyer rgyun gyi rnal pa (Bp 20 fol; gsung

'byor 'bum

'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 chos idan, Lcang

sbyin sreg, rab gsung 'bum Tha; skya qutuYtu I
rnams 232r8-

'jigs byed mngon la gtor 'bul ma'i 233r8).

po chos tshul

lha mo rnam sras rgyal (IV. 20; gsung 'bum Nga

byed dpa' 'jigs bo gcig (IV. 16 Nga 203r1-205v5).

pa'i

mngon

rtogs

mdor

bsdus

dpal rdo rje 159r8-160r7).

'jigs

byed

kyi

bka'

bsgo

(VII.

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 bya ba (IV. 12 Nga 138r1-164r7). rgyan zhes

dpal rdo rje Ca 82v7-83v5).

'jigs

byed

kyi

dzogs

rim

bsgom tshul rnal 'byor

(V. 12

'jigs dpal rdo rje dmar khrid bzhi'i

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 bya ba (VI. 2 Cha 21v5-54r4). zhes 'jigs dpal rdo rje byed 'khrul gyi cho ga khrigs (IV. 13 Nga 164r7-179v8).

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). dpal rdo rje su len tshul 'jigs mdor byed bsdus kyi

zung 'brel rnal gyi 3 Ja 5v2pa (VII.

Ngag dbang (1648-1722)

brtson

'grus,

'jam

dbyangs

bzhad

pa'i

rdo

rje

dpal rdo rje 'jigs byed ba dngos rnam par rgyal fol; gsung 'bum 5 (ca); 1973). Demo, New Delhi
Ngor chen kun dga' bzang

kyi chos grub kyi reprinted
po

'byung khams gsum las gter mdzod (Bp 417 by Ngawang Gelek

(1382-1456)

dpal rdo rje 'jigs byed kyi (Sa skya 'debs ['bebs] char (no. 116); Toyo Bunko, Tokyo
dpal bka' rdo rje 'bum X.

gtor ma'i bka' pa'i 1968).

cho ga phwa las 'bum X. 161-1-4

'jigs (Sa skya byed kyi rdzogs rim (no. 117); 165-1-3 Toyo Bunko 1968).

pa'i

dpal rdo lugs kyi (no. 19); Dngos grub

'jigs byed kyi rje rwa rtse (Sa skya pa'i brgyud 'debs Toyo Bunko, Tokyo 1968). rgya mtsho (19th. c. )

sems 'dzin skyo bka' 'bum IX 11-4-2

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;

byed chen po'i bskyed gsung 'bum Ca; Sendai yig, mkhas grub Sendai 6267). dgong

slo

'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 bka' [=bsgo) (Bp 4 fol;

'jigs dpal byed kyi rdo rje 'bum Ka; Sendai 6274). gsung

sgo

'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 sngags 7 fol; btu'i gsung rjes 'bum gnang Ka; bya

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 5 fol; bsgrigs '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). lam

rnal gsung
bcod pa

dpal 'jigs byed lha bcu gsum ma'i rdo rje drang bla ma'i lung srong zin bris, zhal 'bum Ca; Sendai 6413). gsung 'Phags 'jigs 'bum pa blo gros rgyal mtshan, chos rgyal skya

bskyed rim (Bp 86 fol; (1235-80) pa'i bka'

byed brgyud 6 22-1-6; VI.

bka' (Sa 'bum. pa'i Toyo Bunko 1968. )

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). pa'i pa'i

dpal rdo rje 'jigs byed kyi mngon rtogs. (Sa skya (no. 112); 'bum VII. bka' 16-1-4 Toyo Bunko, Tokyo 1968).
371

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 rje btsun (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)
dkyil 'khor 'bum 10 (tha) gyi cho 613-54; ga snying reprinted po

'jigs byed kyi rdo rje (Bp. mdor bsdus gsung 1965). New Delhi

dpal rdo rje 'jigs byed kyi snying po mdor bsdus (gsung bzang Blo bzang bskal Lama) (1708-57). Dalai rgya

dkyil 'khor gyi cho ga, 'bum Tha; Sendai 5101). rgyal ba VII (7th.

mtsho,

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

'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). dpa' ba'i

tshogs ston mchod dga' THB 2 no. 1573 and also bo gcig thabs, pa'i sgrub (Bp; 'bum rnga sgra gsung

dpal rdo rje 'debs brgyud

byed 'jigs (Bp 3 fol,

lha bcu gsum ma'i dbang gi IOL; also THB 2 no. 1874).

'das dpal 'jigs byed chen bla ma dang bcom ldan rdo rje du mos nas gsol 'debs bo dbyer rnal pa'i med po ngo (Bp 8 fol, 'byor bya ba'i rim pa dngos grub kun stsol THB 3 no. 2099). IOL; also

Blo bzang 1682) dpal fol; Blo

rgya

mtsho,

rgyal

ba V (5th. chen po'i

Dalai

Lama)

(1617-

byed 'jigs rdo rje THB 1 no. 920). rgyal mtshan

sgrub )

thabs

(Ms 4

bzang

seng ge (1757/8-?

dpal rdo gyi rnam reprinted

byed dpa' 'jigs bo gcig rje pa'i dpal dgyes 'jam bzhag pa'i mchod 1972). Delhi

rdzogs sprin

rim (Bp;

byed dpa' 'jigs dam rdo rje yi legs bshad gsang chen zab po'i 1972). Delhi

bo gcig pa'i rim lam (Bp; reprinted

pa

dang

Blo

bzang

chos

kyi

rgyal

mtshan, [pa lha

Pan chen bcu]

I

(1569-1662) sgrub

'jigs thabs

byed dpa' bo gcig (Bp 10 fol; IOL).

gsum gyi

'jigs byed dpa' gyi rnal rgyun 'bum Ga; Sendai

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).

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
thabs za ma tog pa (Bp; THB 2 ngag

'jigs byed kyi rje sgrub tshul go bde bar bsgrigs

3 11"t

'jigs dpal rdo rje byed IOL). pa (Bp 30 fol; dpal rdo rje rim par dril dpal fol;

kyi

bdag

'jug

ngag

'don 'don 'debs

gyi gyi

rim

'jigs byed kyi bum bskyed ngag ba (Ms 3 fol; THB 1 no. 922). rgyud gsol

'jigs byed kyi bla rdo rje THB 2 nos. 1878/1879/1881).

(Bp 4
bstod 8 fol;

'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

nye rgyud

la

gsol

'jigs dpal rdo rje kyi bum bskyed zur 5916). Sendai

[=cho dbang byed kyi chog gal dang (Bp 19 fol; 'debs 'bum Ga; gsung

byed kyi dbang drag gi sbyin 'jigs dpal rdo rje sreg ba rnam bshad, dngos grub lag len du dril bya tshul las phyung ba (Bp 7 fol; 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 6873). dril ba (Bp 12 fol, 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 Ga, Sendai gsung dkyil IOL; 'khor also

dpal rdo rje'i skyed kyi zur

'jigs 'debs

byed kyi dbang cho ga dang bum (Bp 15 fol; IOL).
brten tshul 5905). pa'i (Bp lam zab mo bla 48 fol, IOL;

'jigs byed la dam rdo rje yi 'byor nyams su len rnal ma'i 'bum Kha; Sendai gsung also

Blo bzang 1802)

chos

kyi

nyi

ma, Thu'u

bkwan qutu

tu

II

(1736-

'ji f s byed rdo rje gshin gter mdzod ba I (Bp, chag gso

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 bsdus (Bp 4 fol; mdor gsung 'bum 12;
Blo bzang 'jam dbyangs smon lam

pa'i sgrub thabs THB 1 no. 926).

bcud phyung zab gsal bhai ra'i rgyud sde'i (Bp 31 fol; brgyud citta'i snyan rgya can Zha; Sendai 6529).
Blo bzang bstan rgyan, A kya qutuYtu

dbang tika gsung 'bum

dpal 'jigs byed kyi rdo rje 'debs, byin bdud rtsi'i rlabs 'bum Nya; THB 2 no. 1876).

dbang gi brgyud gsol pa'i (Bp; 'bebs char gsung

Blo

bzang

bstan

pa'i

rgyal

mtshan,

A kya

qutuytu ngag gi cho ga'i gsung 'bum Ngi tikka, gsang to commentary byed kyi smon
rnam bzhag pa, yab gsung (=Hu'i

'jigs dpal rdo rje byed kyi sbyin sreg 'don rags pa cam du bkod pa (Bp 8 fol; [sic]; THB 2 no. 1476). 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

'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). pa'i nyi ma, Dga' 1689-? nom-un qan) ldan siregetü

Blo bzang bstan chan zhi erdeni

u

'jigs byed kyi mngon rtogs 'bum Nga; THB 1 no. 905).
Blo bzang dpal la ldan brten ye shes, pa'i byed bla

mdor bsdus
Pan chen III

(Bp 5 fol;
(1737-1780). 'byor (Bp;

gsung

'jigs byed no. 923C). dpal fol; rdo rje IOL).

ma'i

rnal

THB I

'jigs

kyi

mngon

par

rtogs

pa

(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 bstan 'dzin
byed kyi sgo nas byad grol bya tshul

dpal (Bp;

'jigs rdo rje THB 1 no. 909).

375

Blo

bzang

'phrin

las,

Jaya

Pandita

(b. 1642)

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 thabs, sgrub THB 1 no.? ). bgegs

dpal 'jigs rdo rje len bde ba (Bp; su

byed kyi bsdus thabs sgrub pa nyams 'bum Kha; THB 1 no. 904). gsung bcu ma'i thabs sgrub shin (Bp 8 fol; gsal. gsung

'jigs byed lha dpal rdo rje tu bsdus pa, nyung ngu rnam 'bum kha; THB 1 no. 918).

Blo

bzang

tshul

khrims,

cha har contains Reprinted

dge bshes

(18th.

c)

[gsung 'bum 4 (nga) with Vajrabhairava. Blo bzang zhi chos siregetu dpal byin

texts various connected 1971. ] New Delhi Phyogs med pandita

ba dpal bzang po, (18th c. ) rje,

byed kyi rjes 'jigs rdo rje (Bp 10 fol; 'jug rlabs myur

su gnang ba'i cho ga, THB 3 no. 2043).
sgo sgo nas gshin (Bp byed

'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 dpal ldan rdo dgra las rnam no. 903). Blo bzang shes-rab 'jigs nie (Bp rgyal

gcig phyag gnyis yab yum bgegs (Bp; dpung 'joms

byed kyi thabs sgrub mdor bsdus 7 fol; 'bum Ka; THB 1 gsung

nyi

ma pa byed tshul mdor (Bp; 'byung chen nas

'jigs byed kyi dpal bsnyen rdo rje bshad pa, dngos grub rin bsdus su 'bum Tha; THB 2 no. 1560). gsung

Blo

bzang

ye shes,

Pan chen

II

(1663-1737)
dpal sreg rdo rje ngag

[rdo 'jigs 'gros

dbyangs rje sgra byed chen po'i bkod pa (Bp su

gi zhal-'don gling kyi zhi rgyas sbyin 14 fol; IOL). ]

dpal ngag

'jigs byed kyi rdo rje 'don (Bp 13 fol; IOL).

zhi

rgyas

kyi

sbyin

sreg

gi

VTG

dpal 'jigs byed lha bcu rdo rje rin po che za ma tog (Bp 17 fol;

gsum ma'i BL).

sgrub

thabs

Blo

bzang

ye shes

bstan

pa rab

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 pa'i rdo rje, dngul 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; sgo nas tshe ba (Bp 3 fol; sgrub gsung byed 'bum tshul, Kha;

byed gsung

kyi khrus sgo nas byabs 'bum Ka; Sendai 6436). po'i (Bp 'khrul 3 fol; 'khor gsung

byed

'jigs dpal rdo rje lo rim dang 'khor 6441). Sendai

byed chen btab tshul

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 lung (Bp 37 fol; ba'i 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 'bum Ka; Sendai 6435). (Bp 7 fol; 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

po mda' gzhu tshul su len

'gengs pa'i (Bp 5 fol;

brten gsal lde

sa brtag pa'i bar bshad pa, (Bp 8 fol; mig

bslang legs gsung

gshin rje'i 'bum Kha;

'khrul 'khor Sendai 6443).

gyi

thig

rtsa

(Bp 2 fol;

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 'gros IOL) su bkod pa (Bp 37 fol., ga ngag Tsong kha pa blo bzang grags (1357-1419) pa
lam gyi chen po'i ba (sngags par phye

bdag rdo ba khyab rgyal rim pa gsang ba kun gyi (Bp, PT no. 6210). rim)

'chang rje gnad rnam

'jam dbyangs sbrags zhi khro (3 fol; 'bum Da; Sendai gsung

thun sgrub 5370).

mong ma yin

pa

'jigs bris

byed kyi (Bp 9 fol;

phyag mtshan sags kyi bshad pa'i gsung 'bum Da; Sendai 5346).
(Bp, PT

zin

'jigs rdo rje (supplement)

byed la bstod pa. Rje III no. 6042).

byed kyi 'phrin 'jigs las bzhi'i dpal rdo rje dngos grub rgya mtsho zhes bya ba (Bp, sreg (supplement) Rje XVI, no. 6181). dpal rdo rje thams cad la (supplement) dpal rdo zab pa'i byed chen po'i 'jigs sgrub ba zhes bya rnam par rgyal Rje XVI no. 6179).

sbyin PT

bdud thabs ba (Bp, PT

'jigs rje man ngag

byed ser po la brten tu pa'i shin (5 fol; 'bum Da; Sendai 5374). gsung ma'i ba. sgrub pa'i (Bp, PT

'jigs byed lha bcu gsum dpal rdo rje thabs za ma tog ces bya rin po che'i (supplement) Rje XVI no. 6178).

dpal gshin rje gshed lha bcu gsum ma rnams kyi dkyil du dbang bskur ba sgrub pa'i 'khor thabs kyi cho ga 'phreng ba zhes bya ba (Bp, PT che'i rin po (supplement) Rje XVI no. 6180).
III $

zhe dgu ma'i 5344).
Tshar dpal thabs BL). chen blo

zin
gsal

bris

(5 fol;
mtsho

gsung

'bum Da;

Sendai

rgya

(1502-66/7) dpa' bo gcig sgrub pa'i bshad (Bp, sgra.

'jigs byed rdo rje bdud las rnam par

chen po rgyal°ba'i

Ye shes

rgya

mtsho,

Chu bzang

bla

ma
brten rta pa'i (Bp;

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

mchog gling

yongs

'dzin

(1713-

bcom ldan 'das dpal rdo rje 'jigs byed chen po dang btsun 'jam pa'i dbyan ýBp;dkar po zhi khro sbrags nas s 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 springs Gsung bum Kha; Bp. THB sde yig sogs I no. 919)
a S-7

Rol

pa'i

rdo

rje,

Lcang

skya

qutuYtu

II

(1717-1786) rdzogs pa'i pa

'jigs dang dga'

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

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 ba'i don bdud rtsi'i khu (a commentary nying snang go dpal 'jigs byed rwa Dkon mchog lhun rdo rje on 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, bu (Bp 16 fol; sel nam mkha'i nor mongs mun gsung Ka; THB 1 no. 903).

nyon 'bum

Igo

iv.

Independent
sang. tarni.

Mongolian
(Ms., (Ms.,

Works
in in Rinchen Rinchen 1959 1959 : 39-40) : 38-9)

Buu-yin Buu-yin

transcribed transcribed

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., jibqulangtu col ene (23r-47r), RLC). ömüg-i tein

vcir ayuyuluYci-yin darulci kemegdekü sudur. (Bp.,

ile onul simnus-un (ms., RLC). orusiba. published in Peking,

Yamandaga

n. d.

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 1718,

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).

Peking

ücüken

381

v.

Independent

Chinese

Works

Allýý"% All -1 IF ý dýý, -ý ý ")p .1A ä ýý. dý ýý,ýý x, ýý " ý
bzhugs

ýv

[Tibetan title sgrub thabs za ma tog ngag : Yamäntakali 'don bya tshul go bde bar 'jam dpal dgongs rgyan bzhugs in Chandra 1980 : 2273-2336 Reproduced and 2359so]. 2421.

aýý*11%.
[Tibetan Chandra

ý

title 1980

'deb Ya manta ka'i gsol : 2439-2445. 2337-2342 and :

so].

ýý ýý" 03-°;
[Tibetan Chandra title 1980

Al
so].

bstod pa bzhugs : Ya mänta ka'i and 2423-2426. : 2343-2346

A.. r
[Tibetan Chandra

1980

11-n" ýý title : Ya

Ill , ýý
bzhugs so].

ka'i mchod bstod manta and 2427-2434. : 2347-2354

ýý

*VI9pý" - ý7ý*2: Ya mänta Reproduced bkris ka'i in Chandra

[Tibetan title pa bzhugs so]. 2435-2438.

[=bkra bstod shis] 1980 : 2355-2358 and

bß2

NOTES 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 in Bka' Yamäntaka to be found the ma (particularly 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 ba and Dpal 'dzin Rwa lo tsha of 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 from titles to right and Chinese read names, author in the blockprints). (these to left read right [1]

a). BIBLIOGRAPHIES 2. WORKS IN WESTERN LANGUAGES

S. D. 1987 : Compact Handbook S and Ripley, All, (2nd. ed). Birds Delhi. and Pakistan of India
Allen, Banerjee, Literature. W. S. 1953 : Phonetics :A Brief in Ancient History India. of Records

of

the

London.

1988 S. C. Calcutta

Tantra

1884 S. Beal, World. Western

Si-yu-ki, : London.

Buddhist

of

the

B.; Breedlove, D. E.; and Raven, Berlin, taxonomies and biological classification. 273-75.

P. H. 1966 Science to Annual

: Folk 154:

B. 1973. Folk systematics in relation Berlin, biological classification and nomenclature. 4: 259-7.1. Ecology and Systematics of

Review

Breedlove, B.; D. E.; P. H. 1974. Berlin, and Raven,. Principles of Tzeltal plant classification : an introduction to the botanical ethnography of a Mayan Chiapas. New York. of highland people speaking Bethlenfalvy, Sata-Pitaka G. 1980 :A Catalogue of Series vol. 246. New Delhi. the Urga Kanjur.

Bethlenfalvy, Manuscript of for Materials. Tibetani Fontes Beyer, Tibet. 1978 S. Berkeley,

G. 1982 Hand-List :A of Rgyal-rtse the Kanjur them Central Asiatic and Altaic 1982.. I. Budapest : The Cult Los Angeles Magic of Tärä. and London.

Bator the Ulan spangs-ma. Studies 1.

and

Ritual

in

1971 Elk The Sacred Pipe. Black Black Elk's : account Sioux. Harmondsworth of the Oglala of the Seven Rites (2nd ed.; lst. ed 1953). S. Bökönyi, and Eastern 1988 : History of Budapest. Europe. Domestic Mammals in Central

L., Matolcsi, S., Kallai,. J.,. TarjAn, Bökönyi, R. 1964 : ostulok es a szarvasmarha Összehasonlitö vizsgälatok az (Vergleichende läbköz4pcsontjän Untersuchungen der elülsö des Ures und des Hausrindes). Mittelfussknochen vorderen MAzeum. Közlemenyei 3-24. Magyar Mezögazdasegi

3a't

Bunge, M. 1964 : Phenomenological Approach to Science and Philosophy

theories. 234-54.

The Critical London. Guide Dictionary to the I-II.

J. A and Pearson, B. 1987 : Collins Burton Rare Mammals of the World. London Lokesh Chandra, (lst. ed. Kyoto. 1971 : Tibetan-Sanskrit New Delhi 1969-61).

1980 : Oddiyäna Lokesh Chandra, :a new interpretation. of Hugh Richardson Studies in Honour Tibetan (Eds. M. Aris Warminster. and Aung San Suu Kyi).

Lokesh. (ed. ) 1980 :' Multi-Lingual Chandra, 7. Bata-Pitaka Texts, Series vol. vol. 253.
Chattopadyaya, in Buddhism D. India. (ed. ) 1980 Calcutta. : Täranätha's

Buddhist New Delhi.
History of

L. S. [1988] Cousins, Points' : The-'Five and the Origins Schools. The Buddhist Forum 1988-89 of the Buddhist (forthcoming). Das, S. C. 1902 : Tibetan-English Dictionary. Medica of Calcutta. IndoLondon.
1939)

Dash, Vaidya Bhagwan 1987 Medicine. Delhi. Tibetan Davis, W. 1986

: Materia and the

: The Serpent

Rainbow.

M. DeBakey, Concretions. 132-69. Diamond, primitive Dioszegi, Budapest.

A. 1938-9 and Ochsner, 4 (Dec. Surgery 1938)

: Bezoars and (Jan. 934-63 and

J. 1966 people. V. 1973

: Zoological Science 151 :A pogäny

classification : 1102-4 magyarok

system hitviläga.

of

a

H. P. 1985 : Dreamtime. Concerning Duerr, the Boundary (trs. between Wilderness Goodman, F. ) and Civilization, (1st German edition Oxford. : Frankfurt am Main 1978). Dyson, R. H. Jr. 1953 Archaeology, and, the domestication in the Old World. American` Anthropologist, animals Vol. LV, pp. 661=673 II F. Edgerton, New Haven. 1953 : Buddhist,
I

of

Hybrid
,i

Sanskrit

Dictionary. 3.

J. 1966 : The Satapatha Brähmana; Eggeling, Part trs. (Sacred (lst. ed. 1894). Books of the East 41). Delhi

385

H. R. Davidson, Ellis Harmondsworth. Europe. Feyerabend, London. Furst, P. T. P. K.

1964

: Gods

and in

Myths

of

Northern

1978

: Science Hallucinogens

a Free

Society.

1976

:

and

Culture. The story restoration

Novato. of its under

M. S. 1938 The American Garretson, Bison. as a wild species extermination and its federal 1938 New York protection.

R. 1954 : Iran from the Girshman, Harmondsworth. Islamic conquest.
J. 1985 Gonda, in the Grasses New York. : Ritual Religion

earliest -

times

to

the

Functions and Significance of the Veda., Amsterdam,

of Oxford

&

F. Gonzalez-Crussi, and Other Reflections Body. London.
Guenther, London, H. V. Oxford

1986 : Three Forms of Sudden Death, on the Grandeur and Misery of the
Life and Teachings of Naropa.

1963 : The & New York.

Güntert, Halle.

H.

1923

: Der arische

Weltkonig

und Heiland. of Bliss.

Geshe Kelsang Gyatso, Mahamudra in Vajrayana

: 1982 : Clear Light Buddhism. London.

M. J. 1973 : The Role of Hallucinogenic Harner, Plants in Witchcraft, in : Hallucinogens European and Shamanism (ed. M. J. Harner) London, Oxford pp. 125-150. and New York.

Heissig, Henley.

W.

1980

: The Religions

of

Mongolia.

London

&

A. 1978 Hiltebeitel, "Proto-Siva", : The Indus Valley Reexamined through reflections on the Goddess, the Buffalo 73,767and the Symbolism of vahanas. " Anthropos 93. _,. Hiltebeitel, sacrifices History of A. 1980 : RAma and Gilgamesh : the of the Water Buffalo and the'Bull of (1980) 187-223. Religions Heaven.

1969 : Le mythe'indien H. de l'homme Hoang-sy-Quy, culturel et-daps cosmique dans son contexte son evolution. des-religions Revue de l'histoire 175 13354.

386

J. (ed. &trs. Hopkins, Exposition Great of London.

) 1977 Tantra in Tibet. : by Tsong-ka-pa, Secret Mantra

The part

1.

J. (ed. & trs. ) 1981 Hopkins, : The Yoga of Tibet. Mantra, 2 and 3. Great Exposition of Secret parts Jäschke, H. A. 1881 1978 : Tibetan-English es antik Dictionary. csillaghit.
H. of

The London. London.

L. Käkosy, Budapest.

: Egyiptomi

Tada, E., Yamada, R., Kanakura, University Catalogue of the Tbhoku Sendai. Works on Buddhism.

R., & Hadano, Collection

1953 :A Tibetan

1966 : An T. Kasamatsu, A. and Hirai, study on the Zen meditation electroencephalographic (Zazen). Psychiatrica Japonica Folia et Neurologica 315-36. Kerenyi,
H. Kern, the True (Reprinted

20

1976

: Dionysos.

Munich.
or XXI. the Lotus Oxford. of

1884 : The Law. Sacred Delhi etc.

Saddharma-pundarikä, Books of the East. 1965).

(From Single R. 1983 : Buddhist Cosmology... Kloetzli, System in the World to Pure Land : Science and Theology Delhi, Varanasi & Patna. Images and Light). of Motion J. E. 1844 Kowalewski, Kazan. I-III. Francais Lakatos, Research : Dictionnaire (Reprinted Mongol-Russe1941). Tientsin of Scientific

1978 : The Methodology I. Cambridge. Programmes.

Lalou, Pelliot 361.

M. Rituel tibetain

bon-po des funerailles 1042) Journal Asiatique
The Cult : Way of Death.

(fonds royales 240 (1952) 339: Mummies etc.

1980 A-P. Leca, the Ancient and

of the Immortal London/Toronto

Lessing, Lamaist

F. D. 1942 : Yung-ho-kung : An Iconography in Peking I. '. Stockholm. Cathedral

of

the

1956 : The topographical identification F. D. Lessing, of Central Asiatic'Journal 2: 140-1. Peking with Yamäntaka. (Also in : F. D. Lessing : Ritual and Symbol : Collected Asian Folklore Essays on Lamaism and Chinese Symbolism. 91. Taipei 1976. ) Monographs Life Social and

387

Lessing, Berkeley

F. D. 1960 : Mongolian-English & Los Angeles.

Dictionary. ) 1978 Introduction : (2nd. ed; 1st ed. Delhi

F. D. and Wayman, A. (trs. Lessing, Tantric Systems. to the Buddhist 1968 Hague).

) 1986 : Mahamudra. L. P. (trs. Lhalungpa, The Quintessence By Takpo Tashi Namgyal. Boston of Mind and Meditation. London.
L. Ligeti, Bibliotheca Lincoln, in Study Berkeley, 1942 : Orientalis Catalogue Hungarica du Kanjur mongole III. Budapest. imprime.

&

1981 : Priests, B. Warriors and Cattle U. of California the Ecology of Religions. Los Angeles and London.

:A Press,

Macdonald, Paris.
Macdonell, Names and Majupuria, Plants of

A.

1962

: Le mandala

du Manjusrimülakalpa.
: Vedic : Religious (Gwalior). Delhi, Index

A. A. and Keith, A. B. 1912 Subjects I-II. London., -, T. C. and Joshi, D. P. 1988 Nepal Lashkar and India. : Puränic

of Useful

and

1975 Vettam Mani, & Patna. Varanasi Mayer, kilas. R. The

Encyclopaedia. :., ýý s

forthcoming Buddhist M. )

: Tibetan phurýbas: and'Indian Forum (1989-90)., London. 1889 :A Sanskrit-English Dictionary.

Monier-Williams, Oxford. Mullin, Lama II. G. H. (trs. Ithaca.

1985

: SelectedýWorks;

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Dalai

G. H. 1988 Mullin, Life and Teachings Nadlearni, Panvel.

: Path of the. Bodhisattva. Dalai of the Thirteenth : Indian. MateriarMedica.,

Warrior. The Lama. Ithaca. -Bombay and Tibet.

K. M. 1954?

Nebesky-Wojkowitz, Graz. Needham, symbolic

R. 1975

: 'Oracles;

and: -Demons-of

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Essays : Right and Left. _. Chicago and London. 1983 : Tibetan

on dual : the

[Ngor mthar rtse Ngor Collection.

mkhan pol Tokyo.

Mandalas

38$

E. D. 1960 Saunders, Buddhist in Japanese New York.

: Mudra. Sculpture.

A Study of Bollingen

Synbolic Series

Gestures LVIII.

S. 1935 Schayer, the Purushasukta.
D. 1981 Schuh, Wiesbaden. VIII. Skorupski, T.

Variant :A Note on the Old Russian Archiv Orientalni 7: 319-23.
Handschriften und

of

: Tibetische 1983a : Tibetan

Blockdrucke

Homa Rites.

Berkeley.

T. Skorupski, Varanasi Delhi,

1983b : The & Patna. :A

Sarvadurgatipariäodhana-tantra.

T. 1985 Skorupski, Bibliographia Kanjur. IV. Tokyo. Snellgrove, Critical

Catalogue Philologica

of the Buddhica,

Stog Palace Series Maior

1959 D. L. The : Study I-II. London.

Hevajra

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Snellgrove, Buddhists Sopa, Wheel
Staal,

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
F. 1975 : Exploring Mysticism. Harmondsworth.

1962 D. T. (ed. ) Suzuki, The TibetanTripitaka, : kept in the library-of: Edition, Peking the Otani Catalogue Kyoto. University, Tokyo. and Index. Swinton, M. Tatz, Liberation. Taube, I-IV. W. E. and 1975 : Fossil J. 1978 Birds. 'ýLondon.. '-, The-Tibetan Game of Blockdrucke

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Handschriften

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Tenzin
Initiation.

Gyatso

1985
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Component in the of the Evidence.

li`t 1

Part
b).

4
GLOSSARIES

i.

Tibetan-

Mongolian-

Sanskrit-

English

[1)

klu dka' ske skrad khu ba khyab khra khro gnyer 'jug spyod tshe pa

luu qatalujil sketshe üldeküi

näga; serpent. duskara; austerity. mustard. (rite uccätana; driving away. sukra; semen.
Vigpu. hyena; bhckuti; on'forehead expressing; anger. magical s° camphor. 'bezoar. saffron. cow-bile. "curved -hawk. wrinkles

räjikä;

of)

sukr-a visnu qarcaYai aNuril

'khrul
ga bur gi gur wang gum

'khor

yantr-a
gaburi givang gurgum ggrocan-a tongYura-ý

yantra; diagram. karpüra; rocana; kumkuma;, gorocana;, kartari; knife'. flaying).

go ro gri

ca na

gug

(for

gro gro ga

a

bu, judai üisün ülei

godhwma; lekhana; bark,

wheat. birch-

palm-leaf.

grog mkhar dgug pa dgra sta

sirYuljin-u iregiilküi daisun-u

valmika;. anthill. (rite äkrsti; '. of) summoning. parasu;. axe semi-circular, blade).,. (with

alike

3q2.

bgegs
bgrang brgya sgyu 'phreng byin ma

todgar
to, ýalaqui qurmusta jali bütügelci erike

vighna; obstacle. aksamala; Indra. mäyä; sädhaka; practitioner.

demonic

rosary.

illusion.

sgrub bsgrub

pa po bya

bütügegdekün

sädhya; object-,

victim, to be

rgyal

mtshan

ila'uusan omuy

beige

accomplished. dhvaja; banner. divine ahamkära; (of -oneself pride as deity).

nga rgyal

mnga'

bdag

au'-a jung

ejen bilig

adhipati; master.

lord,

mngon shes

abhijna; prescience, supernormal perception.,

lcags bcud chang chu gri cho ga

kyu kyis len pa

'oq-a

angkusa; spike,

'goad hook. -.the

rasiyan

rasäyana;

alchemical, arikin usun kitu, ý-a jang üile mada/mätta; ch-urikä;

Work. drug. knife with

a: wavy -blade. vidhi; rite. caitya/stupa;
reliquary, bhayanaka; frightful.., anvaya;

mchod rten 'jigs su rung 'gro su ba ba

suburYan
ayuqu metü

rjes

qoina-aca

yabuqu

ýfollowing-

nya phyis

kisuXan

ä

(meditatively). Aukti; type skull-cup., -

of

3ql

mnyam par

bzhag

tegsi

a,ýulqu

samähita; equalize meditation. in

snyoms

par

'jug

pa

tegsi

orulduqu

samäpatti; meditative equalization. Sesamum tila; indicum.

til

günjid
po

gtum

kiling-tü baling toran-a onul idegci

gtor rta rtog

za ba ma babs pa

candäla; outcast. balibhojana;, "balieater"", torana; kalpa;, :a. crow. tympanum.

ritual procedure, " section, chapter.
vrata/parikara; penance. *mahäbhasman; a corpse., kapäla; skull.. datura; Apple. ' 'Thorn of

brtul thal

zhugs chen

törü

yabudal

yeke gabala datur-a

unesun

ashes

thod pa da du ra du ba dug dung dur dur chen khrod ba

unin qour-a peke labai

dhüma; visa;

smoke. "= venom.

ükeger durba tere yeke mön cinar ünür

mahäsankha; human skull. ' smagana; cemetery. durva;, tattva;, excrement. durva grass. thatness. human '

de kho na nyid dri chen bdud ldong rtsi ros mdzub

mahäpurIsa; amrta;: ochre-,:,,

rasiyan mansila apuýuluYci
[:.

ambrosia. 'realgar,

manahsilä; mutur tarjanl; threatening,

sdigs

Wi

nag

po('i)

tshes

ga, jucin-u

sin-e

gesture.: kälavelä; Saturn.

time barley. Margosa

of

nas

arbai nimba

yava; nimba;

ba nim ne tso le ne'u n. ya gro gnod sbyin snang
smin

toti neule dha nyagrodha yaks-a mdzad vairocan-a
pa

tree. guka;. nakula;

parrot. mongoose.

nyagrodha; 'fig tree, -Ficus indica. type yak4a; demon.. vairocana substance)., aci
=

of (a

rnam par
rnam par

bolburi

ür-e

vipäka;
actions: rebirth.

-ripening

of
to

leading

snam bu pa dma dpag tshad

degtü lingqu-a ber-e

pata;

; terrace. padma;:. lotus., yojana;:. (measure distance). a, league of,

, ..

spyod
phub

yul
ma

visai kebeg

visaya; activity., tusa; kila; or

sphere

of

chaff. °ritual dagger

phur

pa

Yadasun talq-a üile

peg.

phye ma las phrin ba bla ba men ba la sha bi dhi pa la

,

cUrna; <<powder. käryya;.. religious deed. haritäla;. (Arsenic -'orpiment sulphate). Gayal. Balasa

siracu bamin balasa bidipala

gavaya; bälasa;, tree. . bindhipala;

'(type

3gß

of)", short javelin. bud med kyi bong bya bya
bya brain

me tog

qatud-un eljige
tas keriy-e

ceceg

stripugpa; menstrual kh'ara; Wild (Khur). -.,

t blood. Ass

bu rgod rog
rog ze Chen po

gong

keriy-e

grdhra;: vulture. käka;,; crow. , '---, -ä. käkola; raven. brähmana; `brahmin. ýý. phäphara; ° buckwheat.:: yoga;

biraman sa-jaX

bra

bo ba rtsi

sbyor sbrang sbrul dbang dbang

jabdul bal
moNai erkesigülküi,

'union. madhu;; honey. ý sarpa;, snakee diksa/seka; empowerment. bol<aqu ya; vä
bringing, one's

du 'byed

erke-ber

subduing,
underýý control: ` "

dbang

po

gzhu

erketü-yin

numun

indradhanuh; rainbow.

dbang

phyug dbye ba
'byung po

chen po

mahesuvari gaNacaNulqui bhuti

Maheavara-(Siva) bheda; =(rite
separating... bhuta; ' type spirit, r ghost.

0

of)
of' s

'bras chan mo'i khyim ma , 'bras

tutu"-a
tuturX-a mataris-un ger'

säli;

rice.

-

odana;.. cooked rice. mätrgrha;. 'temple-of the mother goddesses. ý ý;. mahi'qa; Water , Buffalo. `ý.a_ mahisänänä; Buffalo-Faced

ma he ma he'i gdong can

mahi mahi nipur-tu,

; A6

(One). mar me chen po peke jula mahädipa; lamp

filled fat.
mi bzad

with

human

da'usgari

Ugei

ghora/ddruna; terrible, unbearable. anjana; ointment. gandhaka; älambana; visualization. (magic) eye

mig

swan

nidün-fi muzi joriqui taNus albin

em

mu zi dmigs

sulphur.

pa

rma btsan

bya

mayura; peacock. [? ]; (type of) demon' galajun tamu-mahätapana; hot hell. Brahma. kanaka; belge-tü ekalinga;
with lingam.

tsha

ba chen po
pa ma ma gcig pa

yeke

great
4

tshangs tsher mtshan

esrua örgesun nigen

thorn. (place)

a single

mtshal

singqu

hingu(la); vermillion, Asafoetida, mercury + sulphur.

zhing bzhad ba phyed pa

ulus qun jarimdu'{ külicekü saran,

ksetra; särasa; Crane. moon. ksam; with.

field. Sarus half-

zla bzod 'ug

'paksapandaka; bear,

put

up

pa shing

sir-a

sibaNun

'o ma yi

sün modun

ulüka; owl. kslrakästha; tree",

"milk-

name for

Zq7

trees sap.

with

milky

yung yungs
yud yongs

ba kar
tsam su rdzogs pa

[? ] moga kiji ca'an
araNan o<uXata tegüsügsen

haridrä; sarsapa; mustard.
muhürta; paripürna; complete.

turmeric. white
momentary.

rab rab

tu byed tu sbyor

pa ba

jüil jabduqu

prakarana; treatise. prayoga;
application, practice '. khadga; karpäsa; (of

topic,

saitur

rite).

ral ras

gri bal

ildu köbeng

sword. cotton

tree_Gossypium herbaceum. ri rig skyegs 'dzin sarika vidy-a dart särikä; Myna.

vidhyadhara; knowledge-holder.

ril rus rengs

ba sbal pa

kündi menekei yasutu kösiregülküi

kundikä; kürma;
(rite

pellet. tortoise.
of)

stambhana;
petrifying.

ro ro
ro las

üküdel nye
langs

mrta; sisa;
vetäla;: demon. ciiulsan

ro nye
bitar

corpse. lead. -.
(vampire)

kyi

tshogs

uiles-un

karmavarga;

cycle

of pisaci srin qoruqai

ritual (fleshdemon.

activities. sha za shing pisäca; eating)

ghuna; worm (in flour or wood).

3 *ý$

shes

rab

mo

bilig-ün
Yajar-un

em-e
ejen

prajnä;
consort. pärthiva; the earth.

divine
lord

sa bdag
sa lu ldeng

of

seng

salu khadir-a
toXusq-a

AUli; , khadira;
catechu.

rice. Acacia

so

phag

igtakä(patha); "tile", Andropogon muricatus. root of

sol

ba

negüresün ner-e mang'us altan diyan
naividya

charcoal angära; (made from bone). quruNjun anämikä; finger. ring of)

srin

lag

ilgei

srin

po 'gyur

(type räksasa; demon, ghoul. qubilsýaqui rasäyana;
to-gold (a dhyäna;

gser bsam

turning
rite). meditative (type"of)

gtan bshos

concentration. lha naividya; `bali lha yi ra lha offering.

tngri-yin arur-a
udumbar-a

tngri

devätideva;
,. gods, Siva, arura;

god of
Visnu.

a ru

dum ba ra u

, _,

myrobalan. fig tree udumbara; Ficus racemosa.

Sag

ii.

Mongolian-Tibetan

Glossary

auY-a aYuril albin

ejen

mnga' bdag khro gnyer btsan
gser 'jigs sdigs yud 'gyur su tsam rung ba

altan ayuqu araYan
arikin arur-a arbai esrua eljige erke-ber

qubilYaqui metü mutur

ayuyuluNci

mdzub-

chang a ru ra nas tshangs pa bong bu
bolY aqu

dbang dbang dbang rgyal ral
dgug du ba rtog yongs chu zhing nga-rgyal gro ga gri

du

'byed

erkesigülküi erketü-yin ilaýujsan ildu
iregülküi unin onul tegüsügsen oYuYata usun kitul-a ulus omuy iiisün iiile üiles-ün ciNulýan

numun beige

. po, gzhu mtshan

gri
pa.. , pa su rdzogs pa

udumbar-a üldekui iikeger üküdel örgesün naividya

phrin °1as las-kyi tshogsu dum ba ra skrad pa dur khrod ro
tsherý lha ma , bshos

hop

neule negüresün iigei ner-e nidün-ii nimba nigen belge-tü em

ne'u'le. sol ba quruyun srin. mig lag sman

nim, ba mtshan n. ya . ma gcig gro dha pa

nyagrodha qayacaNulqui qaYucin-u qataXujil qatud-un qarcayai qoina-aca qour-a qun gong qoruqai qurmusta yadasun keriy-e yabuqu ceceg sin-e

dbye

ba'

-,-

tshes nag po('-i) dka'.. spyod ' bud med-. kyi khra -, r jes su _' gro dug ',
bzhad bya shing brgya phurpa,. rog 'chen po

me tog ba

srin byin _.,

ajar-un yoq-a bal baling balasa bamin ber-e bitar bidipala bilig-ün biraman buyudai bütügelci

ejen

sa. bdag lcags kyu sbrang -: _. ma. za ba sha `tshad pa, la rab ze mo rtsi

idegci

gtor baýla dpag ro bi.

ba°_men

langs dhi

em-e

shes bram'

gro. "' sgrub .pa po bsgub bya ür-e
rnam 'byung par po ' smin pa-

bütügegdekün bolburi bhuti pisaci aci

sha. za °,

LAoi

saitur s aVaY salu sarika singqu sir-a siracu

jabduqu

rab bra
sa ri

tu bo
lu

sbyor

ba

skyegs

sibaYun

mtshal, 'ug pa

ba ülei

siqu1jin-u suburY an sün modun sketshe sukra daisun-u talus
daýusqari tas

ýbla, grog"mkhar

mchod rten 'o: ma yi shing . ske tshe khu. ba süke
ügei dgra., sta`_ , rma bya' mi: bzad, bya rgod-,, da duýra-:: phye mapa pa ' ti °:

datur-a talq-a tegsi tegsi degtü aýulqu orulduqu

mnyam par. -bzhag 'jug snyoms: par snam bu de°-kho na nyid bsam gtan, gri gug° bgrang 'phreng so phag

tere man cinar diyan
tongYuraY toYalaqui toYusq-a toti erike

tuturl-a todgar toran-a törü durba tngri-yin lingqu-a luu mansila tngri yabudal

ne tso, 'bras; -'bras bgegs l. ý rta babs brtul:: zhugs dur lha ba yi lha pa : dma'klu ldong ros

chan

tj02

.

mangy US mataris-un mahesuvari mahi mahi mqai
moga muzi caýan jang jabdul jali kiji üile

srin

po

ger

ma mo'ikhyim dbang phyug ma he ma he'i sbrul
yung mu zi yungs cho sbyor sgyu ga ba ma kar ba
, '.

chen
ý,

po

niYur-tu

gdong

can

jarimduY jöng joriqui jüil yantr-a yasutu yaks-a yeke yeke yeke yeke yeke gabala gaburi kebeg keriy-e kisuýan kiling-tü givang kündi günjid köbeng kösiregülküi küliceku bilig

saran

z1a ba phyed

pa

mngon shes dmigs pa rab tu byed pa 'khrul 'khor rus
gnod thal dri

menekei ünesün ünür galalun labai jula tamu

sbal
sbyin chen

chen ba chen tsha dung chen mar thod me chen pa

po po

ga bur phub ma bya rog nya phyis gtum po gi ril til ras rengs bzod bal pa wang ba

Ho3

gurgum gorocan-a

gur
seng

gum
ca na ldeng

go, ro

khadira rasiyan
ro
visai

bcud
ro

kyis
-

len

pa
mdzad °

nye

nye

vairocan-a

rnampar spyod yul khyab''jug ,.

snang

visnu vidy-a dari

rig

'dzin

40'l

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 words discussed in the 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 of ` the ' text curiosities terminological are text) the to in discussed and , because the the notes has not been examined. Mongolian translation

ti05

Part
c). THE

4
APPENDIX ON HOW TO

CONCISE

INSTRUCTION

RECITE

THE

COLLECTED

TANTRAS. 'I for rapidly establish myself headed, all the as sixin beings the the beings guru state in the the united the I distributed and of the

and

all

other to

throughout three bodhivajra jewels. and divine of the space,

space I I shall shall

go

refuge

attain all

state colour with assembled

of

union. threeinvite become

I

Akgobhyavajra, armed front them with me ' so and and and of with a that so that me.

conquerors

consort, deities to with

present and

make of

obeisance

reverence On mind the my may

worship

oceans reverent, I

cloud-offerings. single-pointed understand auspicious

supplication bless they of become the tantra clear. Saying

may duly the twofold

meaning path may

this,

read

the

tantra,

and

then

conclude

:

'May perfection

the adorned with guru demonstrate the meaning of

all the

the tantra

marks

of this and of the

of good receptacle of lineage-succession white cycle virtues. of

for pure requirements by the power of the accumulation Abandoning I enter the common path and I will protect

to human birth

pledges of Vajradhara

mantra as I protect '

to the my commitment the state my own eyes. May I attain by means of the twofold yoga of maturation

and liberation. This

abbreviated was added by the

the tantra on how to recite sgron me. monk Dkon mchog bstan pa'i instruction

,Lt06

'DUS

PA'I

RGYUD KYI

'DON TRABS MDOR BSDUS PA

Concise Tantras]
bdag

[The

Instruction

on how to

read

the

Collected

'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 nyid 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 spyan drangs 'tshal mdun du bzhugs par 'gyur mchod mchod sprin yid kyis gsol rgya mtshos 'debs na II kyi zhing rim gnyis bar byin gyis rlobs tu 1

rnam par rtse

gus pas phyag

gcig gus pa'i rtogs rgyud don ji bzhin lam bzang mngon du 'gyur zhes 'di rgyud ltar klog cing pa'i

mjug

rnam dkar dge tshogs 11 mthus. dal 'byor tahang pa'i rten bzang rim brgyud de 11 kun I idan rdo rje slob dpon gyis 11 mtshan nyid bzung rgyud don. ji bzhin 'doms par zhog rjes thun mong lam sbyangs sngags kyi skor zhugs te 11 dam tshig 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 'dus 'don pa'i thabs sgron mdor bsdus mes sbyar pa 'di ni. btsun 11 ba'o

bskul

pa'i rgyud kyi pa dkon mchog bstan

kA 0117

INDEX

[1J
89 66 175 37,74,77,
124,198. see khara

Aksobhya Amarakosa Andropogon
ass astrology Atharvaveda attainment Aurochs Avalokitesvara bälaga

muricatus

anuttarayoga-tantra

'83,84,87,89,94,

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

45,47,49,58,86. mahisa.

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=
See also

85,145 74

see see 130

bälasa Samvara

curved knife Cynodon dactylon -Aka äkini Daturn Dge lugs pa dharmakaya Dharmar1ja Dipadhiya drugs demarcation problem devayoga

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,. 213 31,43,74,86 ,. 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

pasu

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

74 147 51,57
22ff. 200 see udumbara see nyagrodha 143

gsum

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

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

mongoose

brgyud

khadira khara khatväfiga Khro chu kila
kriya-tantra K; gnayamäri kgetrapala Lalitavajra left hand mada Mädhyamika mahisa Manchus

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

54,78,80

L%oq

ma dala Manju hoqa Manjuýri

Manjusri-müla-kalpa
matta Melia azadirachta mind Mkhas 'grub rje Mongols

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

Musk Shrew mustard

mongoose musk shrew 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 Sa skya samayasattva sampannakrama samsära Samvara Sarvadurgatiparigodhana languages scientific shaman siddhi

Saddharma-pufidarika saffron

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
141 124,125-6 37

svabhävasiddhi Swat Täin Bo Cuailgne

71,129 61
70,71,92,198,213 see threatening 21 gesture

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

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, _85,88,90,91,92,95150, Z03 76 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

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

60,61 31,91
83,129,132,145 27

Zebu

53,54,65

4%1

NOTES

One, to the notes [1] The index to Part refers of Part Two and to the introduction translations in Occurrences the texts of words Three only. translations are not listed.

to the to Part and the

Ll M

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