291 16. A RESTRICTED BON RITUAL AND ITS BUDDHIST LINEAGES1 KALSANG NORBU GURUNG (University of Bonn) Traditional Tibetan societies very often used ritual as a means of setting things right in case of problems such as physical and mental illness, as well as misfortune caused by past negative karma, malevolent spirits, psychic pollution, or black magic and curses.2 The causes of the misfortune are generally identified in consultation with a diviner (mo ma) or astrologer (rtsis pa),3 who also prescribes the necessary rituals for their treatment, and the rituals are performed with the help of an expert, a powerful priest or lama. These rituals include: gdon sgrol and bdud bzlog (exorcism of malignant or demonic spirits), byad ’grol (liberation from a curse), byad bzlog and dmod bzlog (byad kha and dmod pa bzlog pa, rites to avert curses), and bgegs bskrad (a ritual to exorcise obstructive forces). Traditionally, rituals of this sort are performed on various occasions in order to defend against any obstacle such as curses or other attacks by enemies, rivals, and non-human spirits. Thus, they are performed not only to cure, but also to ensure the security of an individual or a community, mostly by means of liberating from or overturning the curses. Even today, the practice of such rituals is very widespread in Tibet in both Tibetan Buddhism and in the Bon tradition. This paper will deal mainly with a specific type of ritual known as byad ’grol. Generally classified as an exorcistic ritual, it is represented by many texts found in collections of Tibetan liturgies. For example, one of the earliest texts in the Bonpo collections, to the best of my knowledge, is Byad bkrol gdon bkrol. This is believed 1 2 3 This paper is a revised version of the paper presented in July 2014 at the conference: Ritual + Narrative + Kingship ÷ Tibet + Surrounding Cultural Area, LMU München under the title “A restricted and secret ritual of Tibet and its connection with the Great Fifth.” Cabezón 2010: 20–21. These traditional activities of mo ma and rtsis pa are also attached to specific professions that are likely soon to disappear from Tibetan society. This is because they are now mainly performed by learned and experienced lamas. Since divination and astrology have been included in the monastic curriculum, ordinary monks can now perform the tasks that were traditionally the province of diviners and astrologers. 292 to be a gter ma text rediscovered by dPon gsas Khyung rgod rtsal (b. 1175)4 and claimed to have been hidden in Zhal bzang rock by the 8th century Bonpo master Dran pa nam mkha’.5 Among the Bonpos, Dran pa nam mkha’ is considered to have been one of the most important masters to have played a major role in the establishment of the Bon religion. For the rNying ma pa, he was one of the twenty-five disciples (’bangs nyer lnga) of Padmasambhava.6 Here I will focus on one particular byad ’grol text entitled Chang khrus ma’i man ngag, “An instruction for cleansing with beer”. As the title clearly indicates, this ritual is performed using chang, Tibetan beer, in which a mirror with a mantra reflected in it is washed nine times with alcohol that the priest (or the victim) drinks in the course of the ritual. I will first present a brief history of the transmission lineage of the byad ’grol chang khrus ma as well as the purpose and benefits of this ritual according to the text itself, and then I will introduce four different versions. Through discussion of this liturgy, I will also explore how some Tibetan masters of 17th century valued a ritual that served their best interests, and how they embraced it without questioning its origin. These are Tibetan masters who stepped out of their conservative ideology to espouse a ritual that was also practised in other traditions. In this regard, I have found the observations of the Fifth Dalai Lama (1617–1682) very intriguing. He was probably exceptional among Tibetan Buddhist masters to the extent that, though he belonged to the Gelugpa school, he was acquainted with a wide range of Tibetan religious traditions, and received masters from non-Gelugpa schools, including Bon, in his palace.7 4 5 6 7 For more about this gTer ston, who is also popularly known as dByil ston, see Karmay 1972: 173–74 and Martin 2001: 76. Amy Heller prefers the date of his birth one sixty-year cycle later in 1235 (Heller 2007: 136). For more about Dran pa nam mkha’, see Kvaerne 1995: 119. According to gTer ston lo rgyus by ’Jam mgon Kong sprul, the twenty-five disciples of Padmasambhava are: 1. Nam mkha’i snying po (p. 327), 2. Sangs rgyas ye shes (p. 325), 3. rGyal ba mchog dbyangs (p. 326), 4. mKhar chen bza’ (p. 331), 5. dPal gyi ye shes (p. 333), 6. dPal gyi seng ge (p. 334), 7. Bai ro tsa na (p. 335), 8. gNyags Dznyā na ku ma ra (p. 330), 9. g.Yu sgra snying po (p. 338), 10. rDo rje bdud ’joms (p. 338), 11. Ye shes dbyangs (p. 339), 12. Sog po lha dpal (p. 340), 13. Zhang Ye shes sde (p. 340), 14. dPal gyi dbang phyug (p. 341), 15. lDan ma rtse mang (p. 341), 16. sKa ba dpal brtsegs (p. 342), 17. Shud bu dPal gyi seng ge (p. 342), 18. rGyal ba’i blo gros (p. 344), 19. Khye’u chung lo (p. 345), 20. Dran pa nam mkha’ (p. 345–46), 21. ’O bran dPal gyi dbang phyug (p. 346), 22. rMa Rin chen mchog (p. 346), 23. Lha lung dPal gyi rdo rje (p. 347), 24. Lang gro dKon mchog ’byung gnas (p. 348), and 25. La gsum rGyal ba byang chub (p. 349). According to Dung dkar (2002: 903–904), the twenty-five disciples include the King Khri Srong lde’u btsan with the other twenty-four names. He has excluded Dran pa nam mkha’ and identified him as the same person as Khye’u chung lo. ’Jam mgon Kong sprul counted the King Khri Srong lde’u btsan (p. 319) separately from the twentyfive disciples, and thus there are 26 names in total. Smith 2001: 242–43; Karmay 2014: 6–9. 293 The Chang Khrus Ma Liturgy: Translation The First Part [Homage]: [f. 1v] I pay homage to Ḍākini gSang ba ye shes, the chief of all Ḍākinis of the three heavens, and shall explain here byad ’grol, as the final [source] of all profound [teachings] of Ḍākini. [Content]: Herewith, I will explain byad ’grol, a pure vision and a very profound instruction to perform the ritual of cleansing with beer, which is easy to practise and was transmitted through Bla chen Dran pa nam mkha’. There are two sections: the history of the transmission lineage and the actual method of practice. [History of Transmission Lineage]: First, Bla chen Dran pa nam mkha’ was once performing the thams cad zil gnon (“all-subjugating”) meditation practice in the castle of Khyung lung dngul mkhar.8 There also lived an A tsa ra (Skt. ācārya, generally denoting scholars of Indian origin in Tibet) named Nag po ’bras rlag. The ācārya felt jealous and came to Bla chen and said, “We two need to compete for this land; let us compete in a week”. Bla chen gave him one thousand srang of gold9 and said, “I shall not compete with you. You shall live here and own this land; [f. 2r] and I shall look for a solitary place elsewhere.” The ācārya angrily refused to accept the gold and left, saying, “You concentrate on meditation, and let us see our power”. Bla chen became worried and prayed to the Ḍākini. That night, Ḍākini Thugs rje kun sgrol ma,10 who was extremely beautiful, came to him in his dream, standing in the sky in front of him, and said, “Bla chen! You should not be afraid. I will show you a ritual of wild-mantra to avert evil spells. This is the essence of the instructions of Ḍākini and it is like heart-blood. You shall practise. There is nothing that cannot be pacified by this mantra. It will cure the 424 types of illnesses; it will pacify the 80,000 types of obstacles; and it cannot be disrupted even if one faces punishment a thousand times due to broken oaths (mna’ chad). No harmful practice can withstand this instruction. [For example]: (1) curses uttered by 100,000 Buddhist and Bonpos; (2) misfortunes sent by 100,000 female demons (ma mo); (3) punishments of thousands of demigods of the eight classes (sde brgyad); (4) crosses marked by thousands of black lords of death (gshin rje); (5) harm cast by btsan and demon; (6) bad practices of heretics; [f. 2v] (7) vicious spells of ācārya; (8) the evil minds of powerful ones; For a very extensive discussion about this castle, see Blezer 2007 and 2011, and for a traditional account of the structure of this castle, see Ramble 1999: 10. 9 The srang mentioned here is to be understood as a unit of weight. Since one srang of weight unit is equal to about 24.883 grams, one thousand srang of gold is about 24.883 kilograms of golds (Dung dkar 2002: 2065 and Gurung forthcoming). 10 Thugs rje Kun sgrol ma is a Bonpo Ḍākini in New Bon tradition, and she was identified as a Bonpo equivalent of Vajravārahī (rDo rje phag mo) by Achard (2005: 7) and English (2002: xxvii). She is also identified as the consort of Tshe dbang rig ’dzin, a son of Dran pa nam mkha’ (Achard 2005: 8; 2004: 257, 266). 8 294 and (9) being welcomed by 100,000 Ḍākinis [as a prelude to death]. Any powerful one who tries to challenge this ritual will be counter-attacked by his own power. Even if the other party has [power acquired from] practice over one hundred years, this ritual can defeat that party in a single day”. After saying that, [she] gave him instruction [in this ritual]. Bla chen practised it seriously, [and as its effect] the ācārya spat blood and died within three days. The news spread that the Lama was powerful. This text had been transmitted gradually through that master [Dran pa nam mkha’] up to rJe dpon Rig ’dzin chen po,11 who in turn transmitted to me (the author). Sometime later, the Vajra-holder Blo gsal rgya mtsho12 delightfully transmitted this instruction, along with its practice guidelines, to [me] and told [me] that he had received them when Chos rgyal gTer bdag gling pa, who valued this very highly, was teaching it to the Samye caretaker (sku rten pa) named Lha btsan skyabs.13 [Actual Method of Practice]: [f. 3r] Secondly, the actual method of practice in detail must be performed according to the Zhal shes man ngag. As for the practice in brief, draw a clear wheel [of wild-mantra] on a wooden tablet with Chinese ink (rgya snag). Brush that with gold-coloured a ru ra (myrobalan, Terminalia chebula) and Kashmiri saffron (kha che gur gum) and press it with sra rtsi (a fluid from the sal tree, Shorea robusta).14 On every 29th day of the month, reflect the mantra on the mirror and wash the mirror with beer. The beer must be poured into a cup till it is full, and then drunk; repeat that nine times. When rJe dpon Rig ’dzin chen po transmitted the instruction, it contained only the Chang khrus text. The visualisation (dmigs pa) part was not included. It was instructed that a monk must visualise a naked red Ḍākini who is wrathfully smiling in the sky in front, [f. 3v] giving a blessing with her hair hanging loose behind her, holding an iron hook (lcags kyu) above in her right hand, and with her bha ga (female organ) spread wide open. When the effect of the curse is strong and the illness is very serious, draw a wheel [of wild-mantra] with Chinese ink, myrobalan (a ru ra) and Kashmiri saffron clearly on the mirror, and wash that mantra with beer and drink the beer. If you should draw on a wooden tablet, then you must renew the substances regularly. That is the instruction. [Colophon]: This ritual, which is simple in practice, brief in words and the essence of profound teaching, has been combined as transmitted to me. And I, rDo rje, have 11 There are several masters known as Rig ’dzin chen po in the 17th century (see Du kū la’i gos bzang). Among them, the present one is rDo brag Rig ’dzin chen po Padma ’phrin las (1641–1717). 12 For a brief biography, see Dom po 1992: 82. 13 This part of translation has been adjusted according to the third version (see gSang ye chos skor: 583–84), which is more readable. 14 bTsan lha 1997: 981. 295 included a chapter from the cycle of gSang ba ye shes mkha’ ’gro ma. This is the chapter Byad ’grol chang khrus ma excerpted from the practice of the gSang ba ye shes cycle. The Second Part As this paper deals mainly with the procedure and the lineage part of the ritual, I have omitted the translation of the text to be recited (from folio 4r–5v). At the end of this section, it is written that this was also the word of g.Yung mgon rdo rje (1721–1769). Translation [Colophon] [f. 5v] In terms of its transmission, this must be taught and instructed to no more than seven vajra-students, who keep their spiritual commitment (dam tshig) and act in the interests of the doctrine. In case this restriction is ignored, [the offender] will definitely face the heart-blood of the Ḍākini of three heavens [as a consequence of his destruction]. If anyone requests this instruction, it may be given to whomsoever offers five srang of gold and a horse saddle, and promises to write out the brGyad stong pa text in gold. Otherwise, one should not give it even to one’s only son, who is dearest to one’s heart. One should not trade it for one thousand srang of gold even one faces the gravest destitution. One should not give it to a powerful king, but rather hide it as treasure. The all-knowing Great Fifth and the Panchen Blo bzang ye shes (1663–1737)15 restricted this ritual in the Potala by issuing a sealed edict. They declared that there is no other ritual in the whole of Tibet and China equal to this one for repelling curses, evil thoughts and black magic, or any that is more profound and with such a swift effect against any obstacles. Transmission Lineage of the Chang Khrus Ma This Chang khrus ma liturgy is presently a part of a larger collection devoted to the Ḍākini gSang ba ye shes (Skt. Guhyajñāna), entitled mKha’ ’gro gsang ba ye shes kyi chos skor (henceforth gSang ye chos skor).16 This cycle of gSang ye chos skor was 15 Panchen Blo bzang ye shes was born into Bru family, one of the five most important lineages of the Bon tradition (Karmay 1988: 5; 2005: 13). The members of this lineage were highly influential in the establishment of the Bon tradition from the 11th century onward, and one of the earliest Bonpo monasteries (g.Yas ru dben sa kha) is said to have been build in 1072 by Bru rje g.Yung drung bla ma (b. 1040), a prominent member of this family according to Bon history (Karmay 1972: 6–8, 139, fn. 1). 16 As can be seen from the titles in the list below, the first three versions clearly show that it belongs to the larger collection: gSang ba ye shes kyi mkha’ ’gro’i las tshogs. However, the fourth version in the collection of Rin chen gter mdzod indicates this liturgy separately from the abovementioned cycle. 296 collected and organised by Sle lung bZhad pa’i rdo rje (1697–1740) as commissioned by Padma ’gyur med rgya mtsho (1686–1718) sometime after 1713 (see below). According to the contents (dkar chag) and the history (lo rgyus) of the gSang ye chos skor, the core texts of the gSang ye chos skor were discovered by gTer bdag gling pa (1646–1714) in 1680 from Sha ’ug stag sgo bde chen as a part of the Thugs rje chen po bde gshegs kun ’dus and copied down by his son and disciple Padma ’gyur med rgya mtsho in 1713. This collection is said to have been taught by Padmasambhava at the request of the King Khri Song lde’u btsan, and copied down by the monk scholar Vairocana and hidden as treasure.17 However, not all the texts in this collection were discovered by gTer bdag gling pa or written by Sle lung bZhad pa’i rdo rje. There are also texts written by other masters. In particular, this short ritual of exorcising curses was neither composed by any of the master mentioned in the text, nor was it a revelation of gTer bdag gling pa that was written by Sle lung bZhad pa’i rdo rje. According to the transmission lineage of the ritual, it was received in a pure vision (dag snang) first by the Bonpo master Dran pa nam mkha’, who transmitted it through many masters whose names are unfortunately not known, until it finally reached rJe dpon Rig ’dzin chen po. The latter in turn transmitted it to the author of gSang ye chos skor, Sle lung bZhad pa’i rdo rje. The author further writes that Vajraholder Blo gsal rgya mtsho (b. late 17th or early 18th century) “delightfully” transmitted this instruction later along with the guidelines for its practice, which the Vajra-holder had received from Chos rgyal gTer bdag gling pa. In brief, we read here that Sle lung bZhad pa’i rdo rje received the transmission twice: first from rJe dpon Rig ’dzin chen po and secondly from Vajra-holder Blo gsal rgya mtsho. Table 1: Transmission lineage Ḍākini Thugs rje kun sgrol ma Bla chen Dran pa nam mkha’ (c. 8th century) (received in a pure vision) (anonymous) masters rJe dpon Rig ’dzin chen po (1641–1717) Chos rgyal gTer bdag gling pa (1646–1714) Vajra-holder Blo gsal rgya mtsho (b. 17th century) rDo rje (Sle lung bZhad pa’i rdo rje, 1697–1740) 17 gSang ye Chos skor vol. 1: 4–6; 28. 297 As mentioned above, the receiver’s name is actually not revealed in the transmission lineage, since he identifies himself simply with the personal pronoun “me” (kho bo). In this case, one might wonder how it could be possible to identify the last recipient of the transmission as bZhad pa’i rdo rje. This is evident from the part of the name of the author that appears in the colophon to this text. According to the colophon (see translation above), the person who had included this ritual in the collection of gSang ye Chos skor is named rDo rje, supporting the idea that the last recipient of this transmission lineage is also rDo rje. Now for the second part of the puzzle: who is this rDo rje? We can identify this partial name “rDo rje” given in the colophon as referring to Sle lung bZhad pa’i rdo rje from two clues. Firstly, Sle lung bZhad pa’i rdo rje is credited as the compiler-author of the gSang ye chos skor, as he collected the texts and organised the collection as commissioned by Padma ’gyur med rgya mtsho, based on the discovery by gTer bdag gling pa. Secondly, he was connected to both the teachers, rJe dpon Rig ’dzin chen po and Vajra-holder Blo gsal rgya mtsho mentioned in the transmission lineage of Byad ’grol chang khrus ma. The former was rDo rje brag Rig ’dzin chen po Padma ’phrin las (1641–1717), who was a teacher of gTer bdag gling pa and was also a contemporary of Sle lung bZhad pa’i rdo rje (1697–1740). From the colophon of another text, Grib sel rdo rje’i bum bzang, in the gSang ye chos skor collection (see below), we can establish that bZhad pa’i rdo rje was connected to a master named Vajra-holder Blo gsal rgya mtsho. [577] des ni gsang ba ye shes kyi mkha’ ’gro’i rnal ’byor pa rnams la nye bar mkho ba’i gdams pa khyad du ’phags pa grib sel gyi man ngag gter chen chos kyi rgyal po las brgyud de rdo rje ’dzin pa che mchog ’dus pa rtsal gyis bdag la gnang ba’i gdams [578] pa zab pa las kyang zab pa’i mthar thug pa brgyud pa bar ma chad/ byin rlabs kyi nged ma yal ba legs par bshad zin to// padma kā ra’i dgongs bcud bdud rtsi’i rgyun/ /’thungs pa tsam gyis phan bde’i ’dzum bzhad pa’i/ /legs bshad rdo rje’i bum bzang gsar pa ’di// snyigs dus skye dgu kun gyis gces nor mdzod//18 According to this colophon, Vajra-holder Che mchog ’dus pa rtsal transmitted this teaching to Sle lung bZhad pa’i rdo rje, and the former heard it from gTer chen Chos kyi rgyal po. Che mchog ’dus pa rtsal is the secret name (the name used more often in tantric practice) of the Vajra-holder Blo gsal rgya mtsho,19 confirming the teacherstudent relationship between Sle lung bZhad pa’i rdo rje and Vajra-holder Blo gsal rgya mtsho mentioned in the transmission lineage.20 Based on this teacher-student relationship, we can draw the conclusion that the person named rDo rje who had 18 gSang ba ye shes kyi mkha’ ’gro’i phrin las kyi le lag grib sel rdo rje’i bum bzang, In gSang ye chos skor vol 3: 497–578. 19 See colophon of the Zhabs brtan dwangs ma’i srog bcud ’khor ’das snying po by Sle lung bZhad pa’i rdo rje in Sle lung gsung ’bum, vol. 3: 309–11. 20 See also Dom po 1992: 82. 298 included this liturgy in the collection of gSang ye chos skor according to the colophon, is none other than Sle lung bZhad pa’i rdo rje. We may conclude from this that Sle lung bZhad pa’i rdo rje was most probably the last recipient of the Chang khrus ma liturgy as a separate text before he included it in the collection. Purpose and Benefits of the Chang Khrus Ma In order to understand the purpose of this ritual, it is worth examining what the tradition has to say about how it came into existence in the first place. As the story goes, an ācārya from India proposed a challenge of power with the Bonpo master Dran pa nam mkha’. The latter felt helpless and prayed to the Ḍākini Thugs rje kun sgrol ma, who appeared in his dream and gave him instruction in this exorcistic ritual, Chang khrus ma. By practising the ritual, the master was able to destroy his challenger, the ācārya. The commonest spellings for this type of ritual—byad ’grol, byad bkrol, byad khrol, byad grol—indicate a relatively mild aspect of the ritual, simply pacifying or averting a curse. But this story suggests a more violent aspect, because the ācārya, who had challenged the Bonpo master and was about to curse him, was not just defeated but killed. It is indicated that the ācārya’s death was a direct conequence of his attack on the Bonpo master. This interpretation is clearly implied in the passage, “any powerful one who tries to challenge this ritual will be counter-attacked by his own power.” Of course, the story of this ritual’s origin need not be regarded as a historical account. However, the mythic narrative apparently convinced many Tibetan lamas of its potential efficacy and benefits. The text lists a number of benefits other than simply averting curses (byad ’grol). As described in the text, it can protect the practitioner from many misfortunes, just as it can cure illnesses and remove obstacles. This ritual can also provide protection from hindrances caused by demons, evil spirits and the lords of death, as well as from the vicious spells of heretics, ācārya and other powerful ones. It can even reverse a premature invitation by the Ḍākini (mkha’ ’gro’i bsu ba).21 Four Different Versions of the Chang Khrus Ma Liturgy As listed below, there are four different versions of this byad ’grol liturgy (see Appendix for the texts). The first and the second versions are found in the Johan van Manen collection preserved in the Kern Institute in Leiden (see 2740/M417 and 21 I wish to thank Samten Karmay for his explanation of the rite called bsu bzlog, “averting the invitation of a ḍākini” in the biography of the Fifth Dalai Lama (Du kū la’i gos bzang vol. 2: 510 and vol. 3: 157, 279, 281 and 326). This rite is performed to avert the invitation of a ḍākini who comes to escort away a lama who is usually aged and is expected to pass away, but is still much needed by his followers. 299 2740/M418e).22 The titles of both works suggest that the liturgy was excerpted from the collection of the gSang ye chos skor cycle. The third version is found in the collection of gSang ye chos skor, published in New Delhi between 1974 and 1976. Table 2: Four different versions Version 1: gSang ba ye shes kyi mkha’ ’gro ma’i las tshogs las byad grol chang khrus ma’i man ngag ’don. Text 13 in the volume under the inventory I.Kern 2740/ M417 in the collection of Tibetan block prints and manuscripts by Johan van Manen, now kept in Leiden. Version 2: gSang ba ye shes kyi mkha’ ’gro’i ma las tshogs las byad grol chang khrus ma’i man ngag ngag ’don gyi rim pa. Text 3 in the volume under the inventory I.Kern 2740/M418e in the collection of Tibetan block prints and manuscripts by Johan van Manen, now kept in Leiden. Version 3: gSang ba ye shes kyi mkha’ ’gro’i las tshogs las byad ’grol chang khrus ma’i man ngag. In Sle lung bzhad pa’i rdo rje (1697–1740) (compiled) mKha’ ’gro gsang ba ye shes kyi chos skor. New Delhi: Sanje Dorje, 1974–1976. Volume 3: 579–85). This cycle of mKha’ ’gro gsang ba ye shes kyi chos skor consists of 16 volumes in total. Version 4: mKha’ ’gro ma thugs rje kun sgrol gyi yig rgod/ byad ’grol yig rgod chang khrus su grags pa. In ’Jam mgon Kong sprul blo gros mtha’ yas (compiled). Rin chen gter mdzod chen mo, vol. 75: 517–22. Paro: Ngodrup and Sherab Drimay, 1976–1980. The fourth version is in the Rin chen gter mdzod collection compiled by ’Jam mgon Kong sprul blo gros mtha’ yas (1813–1900). This version is the shortest one and different in many respects from the above three versions, although their general theme and historical narrative correspond. The title of this version, mKha’ ’gro ma thugs rje kun sgrol gyi yig rgod/ byad ’grol yig rgod chang khrus su grags pa) shows this text to be a separate entity, possibly suggesting that it does not belong to the gSang ye chos skor cycle. Furthermore, the opening lines clearly indicate this as a Bonpo byad ’grol text. Unlike the other three versions that begin with four lines of prostration to Ḍākini gSang ba ye shes, this version begins with a prostration to Ḍākini Thugs rje byams ma, the Bonpo counterpart of the Buddhist deity Tara. It is followed by such phrases as zhang zhung skad du (in the language of Zhanzhung), rgya gar skad du (in the language of India), rgya nag skad du (in the language of China), and so on. These phrases are generally written at the beginning of the text to 22 I first saw this liturgy, in two slightly different versions, in 2004 in Leiden while working on a cataloguing project of Tibetan manuscripts collected by Johan van Manen (1877–1943). To my surprise, this liturgy is unique as it reveals a genuine interest on the part of several prominent Tibetan religious figures, including the Fifth Dalai Lama (1617–1682) and Panchen Blo bzang ye shes (1663–1737), for this small but popular ritual that originated in Bon. 300 indicate the chronological order of successive translations. Similar phrases can be found in all Buddhist works believed to have been translated from Sanskrit or other Indic languages, as well as in Bonpo scriptures that are considered to have been translated from the language of the old kingdom of Zhangzhung. However, the phrase zhang zhung skad du typically features only in Bonpo literature. In the presence of such evidence, we can conclude that ’Jam mgon Kong sprul considered this byad ’grol ritual to be a Bonpo text. The Bonpo Ritual Chang Khrus Ma and the Buddhist Masters Thanks to studies on the autobiography of the Fifth Dalai Lama, we know that he took great interest in non-Gelukpa, including Bonpo, ritual.23 According to the autobiography, the Fifth Dalai Lama performed the exorcistic byad ’grol ritual quite regularly for his own protection and also for that of his prelates and benefactors, and he sometimes had other masters (such as sPrul sku Rig ’dzin chen po) perform it for him.24 Here I will present a few examples. In order to acknowledge his outstanding work on this lengthy autobiography, I prefer to cite translations from Karmay’s The Illusive Play (the first two paragraphs), whereas the words and phrases in brackets are my own addition. [282] rgyal po mchod yon gtsang du phebs gdong bar chad sel byed kyi rjes gnang kha shas dang byad ’grol byas/25 Just before the prelate and benefactor were going to Tsang, I performed some initiations (of authorisation) for them that would help them remove any obstacles they might meet and other pacifying liturgies (i.e. byad ’grol).26 [412] cha khar gyi kho sho’i chin dbang dpon g.yog lnga brgya tsam byon/ gser srang brgya phrag la grub pa’i maṇḍal/ snam sbyar/ ... pags rigs kyis mtshon pa’i stong phrag tu nye ba byin/ lung/ rjes gnang/ gdon ’grol/ byad ’grol/ byab khrus sogs rnam grangs mang pos thugs kyi bzhed pa bkang/27 Khoshoe Chin Wang of Chakhar came with about 500 people. They presented me with nearly a thousand gifts, such as a mandal made of more than 100 srang of gold, a monk’s cloak, … I fulfilled their wishes by giving many types of teachings such as the lung (textual instruction), rjes gnang (initiation of authorisation), the exorcising of malignant spirits, and imprecations (byad ’grol) and purification.28 23 24 25 26 27 28 See Karmay 1988; 2014. Karmay 2014: 213, 233, 296, 307, 343, 505. Du kū la’i gos bzang, vol. 1: 282. Karmay 2014: 213. Du kū la’i gos bzang, vol. 1: 412. Karmay 2014: 307. 301 [211] nyer bdun la gter ston rigs ’dzin chen po phebs pa’i byad ’grol gdon ’grol sogs rim gro mdzad pa rnams kyang ngo che bar byung/29 On 27th (of 3rd month in 1671), gTer ston Rig(s) ’dzin chen po arrived and performed some healing rites such as byad ’grol and gdon ’grol; they are very beneficial. [157] nyer gnyis nas sprul sku rigs ’dzin chen pos byad grol sogs rkyen sel gyi rim pa smin rgyas su mdzad do/30 From the 22nd (of fifth month in 1678) onwards, sPrul sku Rig ’dzin chen po performed byad ’grol and other rituals to repel cause of disasters. It is not specified in any of the references in the autobiography which particular text the Fifth Dalai Lama used to perform the byad ’grol ritual. Neither are we certain if he had used the Byad ’grol chang khrus ma. However, according to the colophon of the second version (2740/M 418e, ff. 5v–6r, see above), the Great Fifth observed that this particular liturgy was the only one of its kind in the whole of Tibet and China; that it had a swift effect against all obstacles, and that he had therefore restricted it from being practised publicly in agreement with Panchen Blo bzang ye shes (1663– 1737). This statement suggests that the Fifth Dalai Lama not only knew very well about the existence of the text Byad ’grol chang khrus ma, but also regarded it as a highly valuable liturgy. One of the Buddhist masters who was invited by the Fifth Dalai Lama to perform the byad ’grol ritual was gTer ston Rig ’dzin chen po, who is more widely known by his other name gTer bdag gling pa.31 As mentioned above, he performed a byad ’grol ritual for the Fifth Dalai Lama in 1671, which precedes his discovery of the gSang ye chos skor. gTer bdag gling pa is also listed in the transmission lineage of the Byad ’grol chang khrus ma, and we can therefore not rule out the possibility that he performed this particular byad ’grol ritual for the Fifth Dalai Lama. According to his autobiography, rDo ring paṇḍita (b. 1760) also performed the ritual byad ’grol chang ’khrus ma regularly after 1801 as his teacher Rwa sgreng Khri chen Blo bzang ye shes bstan pa rab rgyas (1759–1815) had instructed him to do. [1166] gzim chung du nged rang sger la bla chen dran pa nam mkha’i gdams pa mkha’ ’gro ma rdo rje kun grol la bsten pa’i byad ’grol chang ’khrus ma’i yig rgod kyi las tshogs dang / ngag ’don byed rgyu bcas bstal don bzhin de nas bzung zla ba byung ngo cog gi nyer dgu dang/ khyad par lo zad zla zad kyi tshes nyer dgu’i nyi ma bzhud nyer nyams len ma chag pa byas/32 In his residence, [my teacher Rwa sgreng] advised me privately to practise the liturgy (las tshogs) and recitation part (ngag ’don) of the wild-mantra of 29 30 31 32 Du kū la’i gos bzang, vol. 2: 211. ibid., vol. 3: 157. Cf. Karmay 2014: 232. rDo ring paṇḍita’i rnam thar 1986: 1166. 302 byad ’grol chang khrus ma, the instruction of Bla chen Dran pa nam mkha’ devoted to Ḍākini rDo rje kun grol ma. Since then, I have practised it regularly on the 29th day of each month and in particular on the 29th day in inauspicious years (lo zad) and months (zla zad). In the above passage, we can see that rDo ring paṇḍita has altered the name of the Bonpo Ḍākini Thugs rje kun grol to rDo rje kun grol. However, the title (mKha’ ’gro ma rdo rje kun grol la bsten pa’i byad ’grol chang ’khrus ma’i yig rgod) is more similar to the one that appears in Rin chen gter mdzod (see the fourth version above). Conclusion Even though there are a number of byad ’grol liturgies in the Bonpo Katen collection, I found no text under the title Chang khrus ma. This raises the question whether this byad ’grol liturgy has ever been practised by the Bonpos or if it was ever a part of any Bonpo collection. Nevertheless, its connection with the Bonpos is clear, because the short piece on the transmission lineage presented above from all the four versions, as well as the autobiography of rDo ring paṇḍita, support the claim that the Chang khrus ma was first bestowed upon the Bonpo master Dran pa nam mkha’ by a ḍākini so that he could repel any curse emitted by the ācārya Nagpo. Besides, the ḍākini to whom this ritual was attributed is the Bonpo Ḍākini Thugs rje Kun sgrol ma.33 Therefore, the Bonpos have sufficient reason to identify this ritual as originally a Bon practice, even though it is not part of the Bonpo Katen. I found no evidence of this ritual being performed by any master before the 17th century. We only know that it was activated at this period and transmitted through several Buddhist masters such as rJe dpon Rig ’dzin chen po (1641–1717), Chos rgyal gTer bdag gling pa (1646–1714), Vajra-holder Blo gsal rgya mtsho (b. 17/18th centuries) and finally to Sle lung bZhad pa’i rdo rje (1697–1740), according to the transmission lineage cited above. The colophon of the second part also informs us of the involvement of the Fifth Dalai Lama (1617–1682) and Panchen Blo bzang ye shes (1663–1737). Among these Tibetan Buddhist masters who were connected to this byad ’grol ritual, the earliest figure in chronological order is the Great Fifth, despite the fact that we do not know when exactly he imposed a restriction on its performance. It is evident that the text was already known to the Fifth Dalai Lama before Sle lung bZhad pa’i rdo rje included it in the cycle of gSang ye chos skor at some point after 1713, and possibly even before the discovery of the cycle by gTer bdag gling pa in 1680. On this basis, can we credit the Fifth Dalai Lama with making this ritual more popular by restricting it? As all the above listed eminent masters were closely connected to the Fifth Dalai Lama, their interest in this particular ritual could have even been fuelled by his own adoption of it. 33 Achard 2004 and 2005. 303 There remains the question of a possible political motive for the restriction, which may have concerned the security of Ganden Phodrang, especially against those whom the Fifth Dalai Lama had angered on account of his state policy. To answer this question would be impossible without examining further sources. However, by introducing this unknown Bonpo liturgy and its connection with Buddhist masters, I have attempted to show how the byad ’grol ritual received interest from religious figures in Tibet who were obviously concerned for the safety of their community and their tradition, and who embraced it without questioning its Bonpo origin. This could be taken as a manifestation of the nonsectarian ideology34 that opposed the conservative current favoured by many prominent, but more cautious, masters in Tibet. 34 Smith 244–45. 304 Bibliography Achard, Jean-Luc. 2004. Bon Po Hidden Treasures: A Catalogue of gTer ston bDe chen gling pa’s Collected Revelations. Leiden: Brill. ——. 2005. “Kun grol grags pa and the revelation of the Secret Treasury of the Sky Dancers on Channels and Winds—an inquiry into the development of the New Bon tradition in Eighteenth century Tibet”. The Tibet Journal 30.3: 3–32. 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Leiden (Winter 2005): 12–13. ——. 2014. The Illusive Play: The Autobiography of the Fifth Dalai Lama. Chicago: Serindia Publications. Kvaerne, Per. 1995. The Bon Religion of Tibet: The Iconography of a Living Tradition. London: Serindia Publications. Martin, Dan. 2001. Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture revealer with a general Bibliography of Bon. Brill Tibetan studies library vol.1. Leiden and Boston: Brill. Ramble, Charles. 1999. “The Politics of Sacred Space in Bön and Tibetan Popular Tradition”. In Huber, Toni (ed.). Sacred Spaces and Powerful Places in Tibetan Culture. Dharamsala: Library of Tibetan Works and Archives, 3–33. rDo ring paṇḍita’i rnam thar rDo ring paṇḍita bsTan ’dzin dpal ’byor. 1987 edition. dGa’ bzhi ba’i mi rabs kyi byung ba brjod pa zol med gtam gyi rol mo. 2 volumes. Sichuan: Mi rigs dpe skrun khang. Sle lung gsung ’bum. Sle lung bZhad pa’i rdo rje. 1983–1985 edition. 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Boston: Wisdom Publications. 306 APPENDIX: TIBETAN TEXTS OF THE FOUR DIFFERENT VERSIONS OF BYAD ’GROL chang khrus ma Version 1 Version 2 Part 2: Part 1 [1v] § // na mo gu ru:/ byad grol chang khrus ma’i man ngag gi ngag ’don ni/ skyabs su sems bskyed ’gro ltar ’am/ yang na/ mchog gsum rtsa gsum byin brlabs ’dus pa’i sku// ye shes mkha’ ’gro’i tshogs la skyabs su chi’i// byang chub sgrub la bar du bcod pa’i bgegs// bzlog phyir yig rgod sbyor ba bsgrub par bgyi// lan gsum brjod/ mdun gyi nam mkhar rtsa gsum ’dus pa’i sku/ /ye shes ḍā ki thugs rje kun sgrol ma/ /dmar gsal mdzes ’dzum ldan par chags pa’i nyams/ /zhal gcig spyan gsum gcer mo sgra grol ma/ /nu ’bur rab rgyas bha ga bde yangs bgrad/ /phyag gnyis {phud zer ’dug} ’gugs byed lcags kyu zhags pa bsnams/ /’od dmar klong na bzhengs tshul don stabs can/ / bdag la byin gyis rlobs pa’i rnams par bzhugs/ /tshad med thugs rje’i [2r] § // gter chen ḍāki [1v] gnas gsum mkha’ ’gro kun gyi gtso/ /gsang ba ye shes mkha’ ’gro mar/ /btud nas zab pa’i mthar thug pa/ /mkha’ ’gro’i byad grol ’di ru bshad/ /’dir bla chen dam pa nam mkha’i nas brgyud pa’i byad grol dag snang ma chang khrus la brten pa’i man ngag shin tu zab cing bya sla ba ’chad par ’dod pas/ ’di la gnyis ste/ brgyud pa’i lo rgyus brjod pa dang/ bsgrub pa’i thabs dngos so// dang po ni/ bla chen dam pa nam mkha’ khyung lung dngul mkhar du thams cad zil mnon gyi ting nge ’dzin la bzhugs tsa na/ yul der a tsa ra nag po ’bras brlag bya pa zhig yod pa de phrag dogs skyes te/ bla chen gyi drung du ’ongs nas nged rang gnyis yul ’dir Version 3 Version 4 [580] gnas gsum mkha’ ’gro kun gyi gtso/ /gsang ba ye shes mkha’ ’gro mar/ /btud nas zab pa’i mthar thug pa/ /mkha’ ’gro’i byed ’grol ’di ru bshad/ /’dir bla chen dran pa nam mkha’ nas brgyud pa’i byad grol dag snang ma chang khrus la brten pa’i man ngag shin tu zab cing bya sla ba ’chad par ’dod pas ’di la gnyis ste brgyud pa’i lo rgyus brjod pa dang bsgrub pa’i thabs dngos so// dang po ni/ [581] § // bla chen dran pa nam mkhas khyung lung dngul mkhar du thams cad [518] § // mkha’ ’gro ma thugs rje byams ma la phyag ’tshal lo// zhang zhung skad du/ byad ’joms chen mo// rgya gar skad du/ sgeg srung chen mo// rgya nag skad du/ mna’ srung chen mo// sum pa’i skad du/ tshe sring nad sel chen mo/ bru sha’i skad du/ gtad zlog chen po// bal po’i skad du/ bdag srung chen po// za hor skad du grib srung chen po// o rgyan yul du/ lha ’dre chen po// kha che’i yul du/ lha ’dre stong gi sgrib shing/ gtad zlog sgrib shing chen mo ’di’i byung khungs ni/ bla chen dran 307 mas// bdag cag rnal ’byor yon mchod ’khor bcas kyi/ /rigs sngags phyir bzlog sbyor pa’i nus pa kun/ /thogs med myur du ’grub par mdzad du gsol/ /de ltar gsal pas daaki thugs ka nas/ /’od ’phros ’das dang ma ’das nus mthu bsdus/ /tshur bstims yig rgod sngags ’bru ’od zer ’bar/ /byad gdon rtsa spur me bzhin sreg par gyur/ /de’i skabs kyi gdams ngag gi lde mig ni/ bla ma’i zhal shes bzhes phyag len ltar shes dgos so/ / de nas chang khrus la lag len ltar byas rjes/ bden stobs ni/ na mo rtsa gsum rgyal pa’i thugs rje dang/ / nus ldan ye shes daa ki’i byin brlabs dang/ /rdzas sngags rten ’brel nus pa mi’i bslu pa’i/ /las kyi sbyor ba ji ltar brtsams pa ’di/ /thogs brdugs ’gying ldog som zhi ma mchis pa’i/ /skad cig da lta nyid du ’grub gyur cig/ /sngon tshe bla chen [2v] dran pa nam mkha’ yis/ /a tsar nag po ’bras brlag tshar gcod ltar/ / deng ’dir bdag gis phyir bzlog nus pa’i mthus/ / ma rungs log ’dren sbyor pa dag gyur cig/ sde brgyad khram kha phyi nang byad ma’i mthu/ / lo zla zhag geg sri ngan rgyal sa rtsod dgos pa ’dug pas zhag bdun la tshad do zer ba’ang gyur/ bla chen gyis gser srang stong gnang ste/ bdag gi khyod la mi tshad khyod rang yul ’di’i rgyal po dbang bgyis/ [2r] § // bdag gnas gang dben du ’gro zhes gsungs pas a tsa ra gser ma khyer bar khros te ting nge ’dzin la ’bungs shig nus pa blta’o// zer nas song/ bla chen thugs tshad nas mkha’ ’gro mar gsol ba btab pas/ ’di nub rmi lam du mkha’ ’gro ma thugs rjes kun sgrol ma zhes bya ba mdzes shing lta bas chog mi shes pa zhig mdun gyi nam mkhar byon nas bla chen khyod ma ’jigs shig/ x{x ngas khyod la mkha’ ’gro ma’i man ngag snying khrag lta bu yig rgod gyi cho ga ngan sngags bsgyur byed ’di bstan gyi lag tu longs shig / ’dis mi thub pa gcig kyang med do// nad rigs bzhi brgya rtsa bzhi dang/ bgegs rigs stong phrag brgyad cu thub/ mna’ chad stong gis mi ’jigs/ zil gnon gyi ting nge ’dzin la zhugs tsa na yul der a tsa ra nag po ’bras rlag bya ba zhig yod pas/ de phrag dogs skyes te bla chen gyi drung du ’ongs nas nged rang gnyis yul ’dir rgyal ma rtsod dgos ba ’dug pas zhag bdun la tshad do zer bar/ bla chen gyis gser srang stong gnang ste bdag khyod dang mi tshad khyod rang yul ’di’i dbang bgyis bdag gnas gang dben du ’gro zhes gsungs pas/ [582] a tsa ra gser ma khyer bar/ khyod ting nge ’dzin la ’bungs shig nus pa blta’o zer nas song/ bla chen thugs tshad de mkha’ ’gror gsol ba btab pas/ de nub rmi lam du mkha’ ’gro ma thugs rje kun sgrol zhes pa nam mkha’ khyung lung dngul mkhar phug tu/ thams cad zil gnon gyi ting nge ’dzin la bzhugs tsa na/ yul der ā tsa ra nag po ’bras brlags bya ba gcig gis/ rang re gnyis yul ’dir rgyal sa rtsod dgos par ’dug pas/ zhag bdun la tshad do zer/ bla chen gyis kho la gser srang stong byin/ yul ’dir khyod rang sdod/ bdag gang dben du bsdad pas chog gsungs pas/ gser ma khyer bar bzhag song/ khyod rang ting nge ’dzin la ’bod cig zer/ bla chen thugs la ’phrig pa skyes nas mkha’ ’gro ma la dkar gtor gcig phul bas/ de nub rmi lam du mkha’ ’gro thugs rjes kun sgrol ma nam mkha’ la byon nas/ bla chen khyod ma ’jigs shig/ /ngas khyod la mkha’ 308 mi kha sogs/ /chags che nyam nga mi mthun phyogs rnams kun/ / bzlog cig bsgyur cig maa ra ya bhyo:/ bzlog:/ ces thal mo brdebs/ nam mkha’ med par ’gyur na yang/ /sngags kyi dngos grub med mi srid/ /lha dang drang srong gis bshad pa’i/ / rigs sngags bslu pa mi srid na/ /’dod chags bral pas bshad pa yi/ /gsang sngags sbyor pas bslu ba ni/ /ma byung byung bar mi ’gyur ro/ /bgegs rigs stong phrag zhes sogs dang/ mi ’gyur lhun po zhes sogs brjod par bya’o// ’di’i brgyud lung ’khrid bya tshul dam tshig bsrung shing ldan pa la phan thog nges so// gnas gsum mkha’ [3r] § // ’gro’i snying khrag zhes bya ba thag chod yin pas/ bka’ rgya: yin/ rang gi bu gcig la’ang ma byin/ gser srang stong la’ang ma brje/ dbang che ba rgyal por ma sbying gter du sbas shig/ ’di la zab pa’i man ngag yin rgya: rig ’dzin rnam ’phrul khyung rgod ’dis/ /dam sri klu bdud dam la btags/ /lha srin sde brgyad dbang du bsdus/ /bdud dang srin po srog snying phul/ /yig rgod khyad ban bon ’bum gyi byad kha dang gcig/ ma mo ’bum gyi dal kha dang gnyis/ sde brgyad stong gi chad pa dang gsum/ gshin rje nag po stong gi khram btab dang bzhi/ btsan bdud gdug gi rtsis ’debs dang lnga/ mu stegs ngan pa’i sbyor ba dang drug/ a tsa ra ngan [2v] sngags dang bdun/ nus pa can gyi bsam ngan dang brgyad/ mkha’ ’gro ’bum gyi bsru ba dang dgu/ sbyor pa ngan pa gang gis kyang mi tshugs pa dang nus pa can su dang ’gras kyang rang gshed rang la song nas/ pha rol bas lo brgya bsgrub na’ang rnal ’byor pa zhag gcig la shig nus pa yin/ zhes gsungs nas gdams ngag ’di gnang bas/ bla chen gyis thugs nyams su bzhes pas a tsa ra zhag gsum song dus khrag gis skyugs nas shi/ bla ma mthu che ba yin zer nas grags pas khyab/ de nyid nas rim par brgyud de/ rje dpon rig ’dzin chen pos kho bor stsal cing/ phyis su rdo rje ’dzin pa blo bya ba mdzes shing lta bas chog mi shes pa zhig mdun gyi nam mkhar byon nas bla chen khyod ma ’jigs shig/ ngas khyod la mkha’ ’gro ma’i man ngag snying khrag lta bu yig rgod kyi cho ga ngan sngags bsgyur byed ’di bstan gyi lag tu longs zhig / ’dis mi thub pa gcig kyang med do// nad rigs bzhi brgya rtsa bzhi dang bgegs rigs stong phrag brgyad cu thub/ mna’ chad stong gis mi ’jigs/ ban bon ’bum gyi byad kha dang gcig/ ma mo ’bum gyi dal kha dang gnyis/ sde brgyad stong gi chad pa dang gsum/ gshin rje nag po stong gi khram [583] § // btab dang bzhi/ btsan bdud gdug pa’i rtsis ’debs dang ’gro ma’i man ngag snying khrag [519] yig rgod nag sgyur ’di bstan gyis lag tu longs shig/ ’dis mi thub pa gcig kyang med/ nad rigs brgya rtsa bzhi thub/ bgegs rigs stong phrag brgyad cu thub/ mna’ chad stong gis mi ’jigs te/ ban bon ’bum gyi byad kha dang gcig/ ma mo ’bum gyi dal kha dang gnyis/ sde brgyad stong gi chad pa dang gsum/ gshin rje nag po stong gi khram btab dang bzhi/ btsan bdud gdug pa’i rtsis ’debs dang lnga/ mu stegs ngan pa’i sbyor ba dang drug/ a tsa ra’i ngan sngags dang bdun/ nus btsan gyi bsam ngan dang brgyad/ mkha’ ’gro ’bum gyi srun ma dang dgu/ sbyor ngan gang gis kyang mi tshugs nges so/ nus pa can 309 par can ’di ni/ /rgya gar yul gyi a tsa ra/ /mon gyi yul gyi rgya tsa ra/ /dbus gtsang ru bzhi’i sman tsar a/ /zhang zhang yul gyi mkhas pa rnams/ /lhan cig ’dus pas dag par bya/ /’dzam bu’i yul gyi yig rgod yin/ /’di la bgegs bskrad rab gnas dang/ /bsgom sgrub la sogs byed mi dgos/ /’di yi phan yon bsam mi khyab/ /lus la btags na {nad} gdon bgegs dang/ /mi mthun phyogs rnams thams cad bsrung/ /khyad par byad mthu bzlog pa’i mchog/ /sngags bsrung chen po zhes kyang bya/ /gtang bzlog nag po zhes kyang bya/ /srog [f. 3v] gcod gser kyi spu gri ste yin shin tu bka’ rgya:/ ma shog cig// zhes pa’i man ngag mig ’dis khams su ma lus ’khrugs ’gyur kyang/ ’di ’dra man ngag rnyed par dka’/ zab rgya:/ sbas rgya:/ ithi:/ Part 1: [3v] gnas gsum mkha’ ’gro kun gyi gtso/ / gsang ba ye shes mkha’ ’gro mar/ /bdud nas zab pa’i mthar thugs pa/ /mkha’ ’gro’i byad grol ’di ru bshad/ /’dir bla chen dran pa nam mkha’i nas brgyud pa’i gsal rgya mtsho/ chos rgyal gter bdag gling pa ’di nyid la thugs dgyes bzhin du gnang ngo/ sngar bsam yas skur rten pa lha btsan skyabs la gnang dus bdag gis thos [3r] § // pa yin zhes dgyes bzhin tu man ngag lag len dang bcas te stsol lo// gnyis pa bsgrub pa’i thabs dngos ni/ rgyas par zhal shes man ngag dgos/ mdor bsdus pa bris pa ’di la ’khor lo ’di shing gi byang bu’i logs la rgya nag gis dag par bris te/ rdzas ni/ a ru gser mdog dang kha che gur gum byugs la/ sra rtsis mnan ste/ zla ba byung ngo cog gi nyer dgu la/ yi ge’i gzugs brnyan me long gi dngos su ’char du bcug la chang gis khrus gsol te/ khu ba dkar yol du bskyil nas dkar yol khengs par byas la/ lan dgu nges ’thung/ rje dpon rig ’dzin chen pos stsal skabs chang khrus kho na las dmigs pa zur du ma byung/ yang des dge slong lags gyi mdun gyi nam mkhar mkha’ ’gro ma dmar mo lnga/ mu stegs ngan pa’i sbyor ba dang drug a tsa ra’i ngan sngags dang bdun/ nus pa can gyi bsam ngan dang brgyad/ mkha’ ’gro ’bum gyi bsu ba dang dgu/ sbyor pa ngan pa gang gis kyang mi tshugs/ nus pa can su dang ’gras kyang rang gshed rang la song nas pha rol pos lo brgyar bsgrubs pa rnal ’byor pas zhag gcig la bshig nus pa yin/ zhes gsungs nas gdams pa ’di gnang ba bla chen gyis thugs nyams su bzhes pas a tsa ra zhag gsum song dus khrag skyugs nas shi/ bla ma mthu che ba’i grags pas khyab/ de nyid nas rim par brgyud de/ rje dpon rig ’dzin chen pos kho bor stsal zhing phyis su dang ’gras kyang kho’i nus pa kho rang gshed du yong pas/ kho yis lo brgyar bsgrubs pa zhag gcig gis bshigs pa yin gsungs nas/ nam mkhar yal nas bya thabs lag len dang bcas dngul dkar la bris nas gnang ngo/ ’di’i bya thabs la nyer dgu nam byung la yig rgod me long la bstan nas chang bzang pos khrus byas nas dkar yol mer khengs pa dgu ’thung bas kho zhag [520] gsum nas khrag skyugs nas shi ’dug/ ’di gong bzhin khrus byas nas ’phral la ’thung na gong gi phan yon rnams ’byung ngo/ / rdzas rgya snag gser mdog/ kha che gsum mo/ srung ba ’di nyer dgu la chang gis khrus byas nas btung na byad kha phur kha sogs ’di yis mi thub pa gang yang med/ rig 310 byad grol dag snang ma chang khrus la rten pa’i man ngag shin tu zab cing bya sla ba ’chad par ’dod pas/ ’di la gnyis ste/ brgyud pa’i lo rgyus brjod pa dang/ bsgrub pas thabs dngos so// dang po ni/ bla chen dran pa nam mkha’khyung lung dngul mkhar du thams cad zil gnon gyi ting nge ’dzin la bzhugs tsa na/ yul der a tsa ra nag po ’bras brlag bya pa zhig yod pa de phrag dog skyes te/ bla chen gyi drung du ’ongs nas nged rang gnyis yul ’dir rgyal ba rtsod dgos pa ’dug pas [4r] § // zhag bdun la thag chod do zer pa’ang gyur/ bla chen kyis gser srang stong gnang ste/ bdag gi khyod mi tshang khyod/ rang yul ’di’i rgyal po dbang bgyis/ bdag gnas gang dben du ’gro zhes gsungs pas a tsa ra gser mkhyer bar khros te khyod ting nge ’dzin la ’bungs shig nus pa bsto’o/ ser nas song/ bla chen thugs tshang nas ting nge ’dzin la nas mkha’ ’gro mar gsol pa btab pas/ de’i nub rmi lam du mkha’ ’gro ma thugs rjes kun sgrol ma zhes bya ba mdzes shing lta bas chog mi shes pa zhig / mdun gcig gcer mo khro ’dzum can/ dbu [3v] skra rgyab tu bsil bur bskrol ba g.yas lcags kyu nam mkha’ la ’phyar ba bha ga bgrad pa zhig bzhugs nas byin gyis rlabs par bsam zhes gsungs so// byad kha ni/ tshabs che ba dang/ nad tshabs chen pos btab na me long gi ngos la/ rgya snag/ gser mdog/ kha che gsum gyis ’khor lo dag par bri ste/ chang gis bkrus nas ’thung dgos/ shing gi byang bur byed kyang rdzas yang yang kha bso ba man ngag yin zhes gsungs so// bya sla tshigs chung zab mo’i bcud bdag la stsal bas sku gsung thugs gsum gcig tu dril/ gsang ba ye shes mkha’ ’gro ma’i mde’ur chags pa rdo rje bkod/ gsang ba ye shes mkha’ ’gro ma’i las tshogs las byad grol chang khrus ma’i le’u tshan no// ’og ma las ’di shin tu rags pa’o// Part 2: [4r] § // na mo gu ru/ byad grol chang khrus ma’i man rdo rje ’dzin pa blo gsal [584] rgya mtshos chos rgyal gter bdag gling pa ’di nyid la thugs gces shin du che/ sngar bsam yas sku rten pa lha btsan skyabs la gnang dus bdag gis thob pa yin/ zhes dgyes bzhin tu man ngag lag len dang bcas te stsal lo// [bsgrub pa’i thabs?] ’khor lo ’di shing byang gi logs la rgya snag gis dag par bris te a ru ra gser mdog dang/ kha ches byugs/ sra rtsis mnan te zla ba byung ngo cog gi nyer dgu la yi ge’i gzugs brnyan me long gi ngos su ’char du bcug par chang gis khrus gsol te khu ba dkar yol du bskyil dkar yol khengs par byas [585] § // la lan dgu ’thung/ rje dbon rig ’dzin ’dzin mkha’ ’gro kun gyi thugs bcud snyigs dus ’gro ba rnams kyi dpal du shar/ ’di’i zhal shes skor la nyer dgu gang yin gcig grab yul byas {byad kha tshabs chen zla ba byung ngo cog gi nyer dgu la ma chag par bya/ de min lo mtshams sogs gang bder bya’o/ mchan/} la chang gtsang {bzang drug dang bla ma yab yum byang sems/} mas bkang ba’i snod gas chag med pa gcig tu khengs par byas/ dkar yol dkar sang chung ngu dang/ gdan steng ’bru phud khar zangs gzhong gzhag la [above note] dbus su dkar yol byas/ rnying ma {phag mo’am bdag med ma} spyi gang rung gi yi dam gyi nga rgyal bzung/ mdun du stegs khar rdor dril bgegs 311 gyi nam mkhar byon nas bla chen khyod ma ’jigs shig/ ngas khyod la mkha’ ’gro ma’i man ngag snying khrag lta bu yig rgod kyi cho ga ngan sngags bsgyur byed ’di bstan gyi lag tu longs shig ’dis mi thub pa gcig kyang med do// nad rigs bzhi brgya rtsa bzhi dang/ bgegs rigs stong phrag brgyad cu thub/ mna’ chad stong gis mi ’jigs/ ban bon ’bum gyi byad kha dang gcig/ ma mo ’bum gyi ral kha dang gnyis/ sde brgyad stong [4v] gi chad pa dang gsum/ gshin rje nag po stong gi khram btab dang bzhi/ btsan bdud gdug gi rtsis ’debs dang lnga/ mu stegs ngan pa’i sbyor ba dang drug/ a tsar nag po ngan sngags dang bdun/ nus pa can gyi bsam ngan dang brgyad/ mkha’ ’gro ’bum gyi bsrung ba dang dgu/ sbyor pa ngan pa mang gis kyang mi tshugs pa dang/ nus pa can nas su ’gras kyang rang gig shed rang la bogs nas/ pha rol pas lo brgya bsgrub na’ang rnal ’byor pa zhag gcig la shig nus yin/ zhes gsungs pas gdams ngag ’di gnang bas/ bla chen gyis thugs nyams su bzhes pas a tsa ra zhag ngag gi ngag ’don ni/ skyabs sems spyi ’gro ltar ram/ yang na/ mchog gsum rtsa gsum byin rlabs ’dus pa’i sku/ /ye shes mkha’ ’gro’i tshogs la skyabs su mchis/ /byang chub sgrub la bar du gcod pa’i bgegs/ /bzlog phyir yig rgod sbyor ba bsgrub par bgyi// lan gsum brjod/ mdun gyi nam mkhar rtsa gsum ’dus pa’i sku/ /ye shes ḍā ki thugs rje kun sgrol ma/ / dmar gsal mdzes ’dzum lhag par chags pa’i nyams/ /zhal gcig spyan gsum gcer mo skra grol ma/ /nu ’bur rab rgyas bha ga bde yangs bgrad/ /phyag gnyis ’gugs byed lcags kyu zhags pa bsnams/ /’od dmar klong na bzhengs tshul don stabs can/ / bdag la byin gyis [4v] rlobs pa’i rnam par bzhugs/ /tshad med thugs rje’i gter chen ḍā ki mas/ /bdag cag rnal ’byor yon mchod ’khor bcas kyis/ /rigs sngags phyir bzlog sbyor ba’i nus pa kun/ / thogs med myur du ’grub bar mdzad du chen pos stsal bar chang khrus kho na las dmigs pa zur du ma byung/ dge slong lags kyis mdun gyi nam mkhar mkha’ ’gro ma dmar mo gcer mo khro ’dzum can skra rgyab tu bsil bur grol ba g.yas lcags kyu nam mkha’ la ’phyang ba bha ga bgrad pa zhig bzhugs pas byin gyis brlab par bsam zhes gsung/ byad ka tshabs che ba dang nad tshabs chen pos btab na me long gi ngos la rgya snag gser mdog kha che gsum gyis ’khor lo bris te chang gis bkrus nas ’thung/ shing byang du byed kyang rdzas yang yang kha bso ba man ngag yin zhes gsung ngo/ bya sla tshigs chung zab mo’i bcud// bdag la gtor/ nye logs su bsrung bya sogs bkod la/ raṃ yaṃ khaṃ/ oṃ ā: hūṃ gis bsangs sbyangs byas la bgegs rnams gtor mas brngan la bskrad/ srung ’khor bya/ gu gul/ yungs kar gtor/ mdun gyi nam mkhar mkha’ ’gro thugs rje kun byams sku mdog dmar mo g.yas bskums g.yon brkyang gis pad nyi’i gdan la bzhengs pa/ phyag g.yas rin po che sna lnga las yu ba byas [521] pa’i lcags kyu ’od kha dog lnga ’phro ba thogs pa nam mkhar ’phyar ba/ g.yon lcags kyi par bu thugs kar bsnams pa/ skra sil bur grol zhing nu ’bur dang bha ga rgyas pa/ gru mo g.yon na kha ṭwāṅ ga ’chang ba zhig bzhugs nas byin gyis brlabs par bsam/ yang zlog sogs drag sngags 312 gsum song dus khrag skyugs nas shi/ bla ma mthu che bas yin zer nas grags pa khyab/ de nyid nas rim par brgyud te/ {rje dpon rig ’dzin chen pos kho bor btsal cing/ phyis su rdo rje ’dzin pa mtsho chos rgyal gter bdag gling nas} ’di nyid la thugs dgyes bzhin du gnang ngo man ngag lag len bcas te stsol/ gnyis pa bsgrub pa’i thabs dngos zhes ni/ rgyas par zhal shes man ngag dgos so// mdor bsdus pa bris pa ’di la ’khor lo ’dis shing gi byang bu’i logs [5r] § // rgya snang gis dag par bris te rdzas ni/ ar gser mdog dang/ kha che gur gum blugs la/ sra rtsis mnan ste/ zla ba byung ngo cog ga’i nyer dgu la yi ge’i gzugs brnyan me long gi ngos su ’char du bcug la chang gi khrus gsol te/ khu ba dkar yol du bskyil nas dkar yol khengs par byas la lan dgu nges ’thung/ rje dpon rig ’dzin chen pos stsal skabs chang khrus kho na las dmigs pa zur du ma byung/ yang des dge slong lnga gyi mdun gyi nam mkhar mkha’ ’gro dmar mo gcig cer mo khro ’dzum can/ dbu skra rgyab tu bsel bur bskrol pa g.yas gsol/ /de ltar gsal bas ḍāki’i thugs ka nas/ /’od ’phros ’das dang ma ’das nus mthu bsdus/ /tshur bstims yig rgod sngags ’bru ’od zer ’bar/ /byad mkhan rtswa sbur me bzhin bsreg par gyur/ /’di’i skabs kyi gnad dang gdams ngag gi lde mig ni/ bla ma’i zhal bzhes phyag len ltar shes dgos so// de nas chang khrus la lag len ltar byas rjes/ bden stobs ni/ na mo rtsa gsum rgyal ba’i thugs rje dang/ /nus ldan ye shes ḍā ki’i byin rlabs [5r] § // dang/ /rdzas sngags rten ’brel nus pa mi bslu ba’i/ /las kyi sbyor ba ji ltar brtsams pa ’di/ /thogs brdugs ’gying ldog som nyi ma mchis pas/ /skad cig da lta nyid du ’grub gyur cig/ /sngon tshe bla chen dam pa nam mkha’ yis/ /a tsar nag po ’bras brlag tshar bcod ltar/ / deng ’dir bdag gis phyir bzlog nus pa’i mthus/ /ma rungs log ’dren sbyor ba dag gyur cig/ sde brgyad khram kha phyi nang byad ma’i mthu/ /lo stsal ba gcig tu dril/ gsang ba ye shes mkha’ ’gro ma’i/ mde’ur chags pa rdo rjes bkod/ gsang ye’i las tshogs byad grol chang khrus ma’i le’u tshan no// // ***END*** kyi rigs bzlas kyang rung/ gang ltar yang me long la sngags khrus byas la dkar yol dgur ’thung nas tshar re tshar/ de nas gang dpog bya/ dmigs pa mkha’ ’gro’i phyag gi lcags kyi las mkha’ ’gro ma grangs med pa spros nas byad ma lha srung dang bcas pa’i pho yi snying ga/ mo’i gsang ba nas bkug nas par bu’i nang du zhugs nas mi thar bar dmigs/ bden stobs ji ltar rigs pa mrjod/ tshar ba’i dus mkha’ ’gro las ’phros pa’i mkha’ ’gro ma rnams dam ye gnyis med rang gi dpral bar bstims la gnas lugs kyi shes pa cung zhig bskyangs la bkra shis bya’o/ / byang bu’i shing ni ’bras can ku shu star ga rgya lcang sogs la bya/ bri rdzas ni/ rgya snag a rur 313 lcags kyu nam mkha’ la phyar ba bha ga bgrad pa zhig bzhugs nas byin gyis brlabs par bsam zhes gsungs so// byad kha tshabs che ba dang/ nad tshabs chen pos btab na me long gi ngos la ’khor lo sngar ltar bri ste/ chang gi dkrus nas ’thung dgos/ shing gi byang bur byed kyang rdzas yang yang gsol ba btab man ngag yin zhes gsungs so// bya sla [5v] tshigs chung zab mo’i bcud/ bdag la stsal pas sku gsung thugs gsum gcig tu dril// gsang ba ye shes mkha’ ’gro ma’i le ’ur chags rdo rje bkod/ gsang ba ye shes mkha’ ’gro ma’i las tshogs las byad grol chang khrus ma’i le’u tshan no// ’og ma las shin tu rags pa’o// § las sbyor dngos gzhi zhal shes phyag len ni/ sing lding ’am tsandan ’bras bu can gyi shing bzang por rdzas gsum byug / de la gser ram tshal gyis mkha’ ’gro yig rgod tshad ldan bris/ ma sbyor na rdzas gsum la bris bar bya/ yig rgod ni/ sku’i lde mig ni/ oṃ ...(skipped mantra)/ gsung gi lde mig ni/ ā: ...(skipped mantra)/ thugs rje lde mig ni/ hūṃ ...(skipped mantra)/ [f. 6r] § // (skipped zla zhag geg sri ngan mi kha sogs/ /chags chen nyams nga mi mthun phyogs rnams kun/ /bzlog cig bsgyur cig mā ra ya bhyo bzlog/ ces thal mo brdebs/ nam mkha’i med par gyur na yang/ /sngags kyi dngos grub med mi srid/ /lha dang drang srong gis bshad pa’i/ /rigs sngags bslu ba mi srid na/ /[5v] ’dod chags bral bas bshad pa yi/ /gsang sngags sbyor bas bslu pa ni/ /ma byung ’byung bar mi ’gyur ro/ / zhes sogs brjod de/ ’di’ang g.yung mgon rdo rjes gsungs pa yin/ de la’ang cung kha skong tsam bsnan pa’o// ’di’i brgyud lung khrid bya tshul dam tshig bsrung shing bstan pa la phan thogs nges kyi rdo rje slob ma bdun la brgyud pa las/ de las lhag par brgyud tshe gnas gsum mkha’ ’gro’i snying khrag zhes bya ba thag chod yin pas/ ’di zhu ba la’ang gser srang lnga dang rta sga bcas/ brgyad stong pa gser gyis bris par khas blangs gser mdog dang kha che btab pas bya’o/ de yang rdzas de gsum gyis shing byang la yi ge dag par bris la sra rtsis mnan/ de’i gzugs brnyan me long du ’char ba chang gis bkru la btung/ byad kha tshabs chen me long la rdzas kyis [522] ’khor lo bris pa bkru ’thung bya/ yang lag len kha cig la yig rgod shing la brkos pa la rdzas byugs nas bkru ’thung byed srol kyang snang ngo/ / sarba manga lam// ***END*** 314 mantra)/ tho rtsigs lta bu bris par bya/ rin po che snod du gshin gyi zhun thug bcug/ de’i steng du shing byang gtsugs/ rin po che bum bar chang glug ’bras can gyi shing gis kha brgyan dang ras dmar bskul brgyan bya’o // § yig rgod ni ’di’o// ... (skipped mantra)/ phreng gcig du bris la mjug nas dril la mgul tu btags/ thum nag po’o// mi thams cad la bstan na bram ze la gtad yod pas ’tshub cha ’ong nges dzayantu// [f. 6v] § oṃ dhumaghayenamasvāhā/ harinisaratsahriyahūṃdza: oṃ badzradhumaghatenamasvāhā/ badzrabharahikrotakaliharinisaabeśaya/ habadzraḍākini/ rdo rje mkha’gro bcings pa phye phye khrol khrol/ riratnaḍākini/ rin chen mkha’ x/ ni padma x/ sa karma x/ mkha’ ’gro ma rnams kyis ngag mnon gyi sbyor ba ngan pa thams cad phye phye khrol khrol/ (Final part omitted due to illegibility of text) ***END*** pa byung na byin/ de min na gces kyang rang gi bu gcig la’ang ma byin/ phongs kyang gser srang stong la’ang ma brje/ dbang che ba rgyal por yang ma sbying gter du sbas shig/ ’di las zab pa’i byad [6r] § // kha phur kha bsam ngan mthu gtad bzlog thabs myur ba rgya bod gang la yang mi ’dug zhes thams cad mkhyen pa rgyal ba lnga ba chen po dang/ paṇ chen blo bzang ye shes gnyis zhal mthun par po tā lar bka’ rgya’i rim pa mthun gyis bnan pa’o// ***END***