DIPLOMARBEIT
Titel der Diplomarbeit
„Materials for the Study of Gesar Practices“
Verfasser
Gregory Forgues
angestrebter akademischer Grad
Magister der Philosophie (Mag.phil.)
Wien, 2011
Studienkennzahl lt. Studienblatt:
A 389
Studienrichtung lt. Studienblatt:
Diplomstudium Tibetologie und Buddhismuskunde
Betreuer:
Ao. Univ.-Prof. Dr. Helmut Tauscher
Table of Contents
1
ACKNOWLEDGEMENTS .................................................................................................. 4
2
INTRODUCTION ................................................................................................................. 8
3
2.1
CURRENT STATUS OF RESEARCH AND OBJECTIVE OF THE STUDY ....................................... 10
2.2
PRIMARY LITERATURE: A CATALOG OF EARLY GESAR RITUALS ........................................ 15
2.3
SECONDARY LITERATURE—ANNOTATED BIBLIOGRAPHY .................................................. 61
TRANSLATIONS OF SELECTED GESAR RITUALS ................................................ 104
3.1
THE ACCOMPLISHER OF ASPIRATIONS ............................................................................. 104
3.1.1
Introduction ........................................................................................................... 104
3.1.2
Edition ................................................................................................................... 105
3.1.3
Translation ............................................................................................................ 110
3.2
MDO MKHYEN BRTSE, THE WHEEL OF WEAPONS [FORGED FROM] METEORIC IRON (TEXT
12)
..........................................................................................................................................119
3.2.1
Introduction ........................................................................................................... 119
3.2.2
Edition ................................................................................................................... 119
3.2.3
Translation ............................................................................................................ 120
3.3
MKHYEN BRTSE‘I DBANG PO, THE MELODY OF THE GOLDEN AGE CLOUD (TEXT 43) ..... 124
3.3.1
Introduction ........................................................................................................... 124
3.3.2
Edition ................................................................................................................... 124
3.3.3
Translation ............................................................................................................ 126
3.4
MKHYEN BRTSE‘I DBANG PO, THE AUSPICIOUS MELODY (TEXT 44) ............................... 131
3.4.1
Introduction ........................................................................................................... 131
3.4.2
Edition ................................................................................................................... 131
3.4.3
Translation ............................................................................................................ 133
3.5
MCHOG GYUR GLING PA, PRAYER TO GESAR (WITHOUT TITLE—INTRODUCTION TO TEXT
25)
.........................................................................................................................................136
3.5.1
Introduction ........................................................................................................... 136
3.5.2
Edition ................................................................................................................... 136
3.5.3
Translation ............................................................................................................ 136
3.6
MCHOG GYUR GLING PA, SMOKE RITUAL (WITHOUT TITLE—TEXT 26)............................ 138
3.6.1
Introduction ........................................................................................................... 138
3.6.2
Edition ................................................................................................................... 138
3.6.3
Translation ............................................................................................................ 138
3.7
KONG SPRUL, THE [GEM] THAT BRINGS DOWN THE RAIN OF [ALL THAT IS] NEEDED AND
DESIRED (TEXT 45) ................................................................................................................... 140
3.7.1
Introduction ........................................................................................................... 140
1
3.7.2
Edition ................................................................................................................... 140
3.7.3
Translation ............................................................................................................ 145
3.8
MI PHAM, PRACTICE OF THE UNION WITH THE GURU, THE GREAT BEING OF THE
UNCHANGING PRIMORDIAL KNOWING, SHEER KNOWING (TEXT 47) .......................................... 153
3.8.1
Introduction ........................................................................................................... 153
3.8.2
Edition ................................................................................................................... 153
3.8.3
Translation ............................................................................................................ 155
3.9
MI PHAM, THE KING OF VAJRA LIFE (TEXT 50) ................................................................ 158
3.9.1
Introduction ........................................................................................................... 158
3.9.2
Edition ................................................................................................................... 158
3.9.3
Translation ............................................................................................................ 168
3.10
MI PHAM, THE INNERMOST ESSENCE OF THE JEWEL THAT SUBDUES THE ENEMIES (TEXT
67)
.....................................................................................................................................184
3.10.1
Introduction ...................................................................................................... 184
3.10.2
Edition .............................................................................................................. 184
3.10.3
Translation ....................................................................................................... 185
3.11
MI PHAM, PITH INSTRUCTION ON THE WEALTH S DHANA OF GESAR (TEXT 73) ......... 188
3.11.1
Introduction ...................................................................................................... 188
3.11.2
Edition .............................................................................................................. 188
3.11.3
Translation ....................................................................................................... 189
3.12
MI PHAM, THE SWIFT ACCOMPLISHER OF [THE FOUR] ACTIVITIES (TEXT 85) .............. 193
3.12.1
Introduction ...................................................................................................... 193
3.12.2
Edition .............................................................................................................. 193
3.12.3
Translation ....................................................................................................... 214
3.13
MI PHAM, SCROLL ABOUT THE PROFOUND AND SECRET ORAL TRADITION OF BSE RU ‘OD
LDAN DKAR PO (TEXT 58).......................................................................................................... 243
3.13.1
Introduction to texts 58, 59, and 60 .................................................................. 243
3.13.2
Edition .............................................................................................................. 243
3.13.3
Translation ....................................................................................................... 246
3.14
MI PHAM, THE CLEAR JEWEL MIRROR (TEXT 59) ....................................................... 251
3.14.1
Edition .............................................................................................................. 251
3.14.2
Translation ....................................................................................................... 252
3.15
MI PHAM, OFFERING TO THE WER MA OF THE LIGHT OF THE WHITE A (WITHOUT TITLE—
TEXT 60) ................................................................................................................................... 255
4
3.15.1
Edition .............................................................................................................. 255
3.15.2
Translation ....................................................................................................... 256
THE MAIN SEMANTIC FIELDS SPECIFIC TO GESAR RITUALS ....................... 259
4.1
INDEXED GLOSSARY OF TECHNICAL TERMS IN THE TRANSLATED TEXTS. ......................... 259
2
4.2
5
CATEGORISING TECHNICAL VOCABULARY INTO SEMANTIC FIELDS .................................. 273
FROM THE GESAR EPIC TO THE CULT OF GESAR ............................................. 274
5.1
AN HISTORICAL AND PHILOLOGICAL OVERVIEW .............................................................. 274
5.1.1
The epic and its different versions ......................................................................... 274
5.1.2
From the epic to bsangs mchod rituals ................................................................. 280
5.1.3
The ris med movement and the inception of Gesar practices ................................ 282
5.2
ANCIENT AND MODERN SOCIO-POLITICAL FACTORS IN THE ARISING OF THE GESAR CULT
..........................................................................................................................................290
5.2.1
The nostalgia for the Tibetan Empire .................................................................... 291
5.2.2
The volatile situation of 19th century Eastern Tibet ............................................. 296
5.2.3
Magic as the source of all (political) power .......................................................... 300
5.3
THE CULTURAL AND SPIRITUAL SUBSTRATE OF MAGIC IN THE GESAR PRACTICES ........... 305
5.3.1
Foundational myths in the Gesar epic ................................................................... 305
5.3.2
The ancestral bsang rituals at the inception of the cult of Gesar .......................... 313
5.3.3
The multivalent symbol of the dgra bla as the source of magic in the Gesar rituals
................................................................................................................................321
6
MAGIC AND THE THREE LEVELS OF ‘REALITY’ IN GESAR RITUALS ......... 336
6.1
THE OUTER LEVEL OF THE RITUAL ................................................................................... 337
6.1.1
Gesar as entity....................................................................................................... 337
6.1.2
Invoking the outer dgra bla as a being .................................................................. 342
6.1.3
The ritual as a method to perform outer magic ..................................................... 347
6.2
THE INNER LEVEL OF THE RITUAL .................................................................................... 353
6.2.1
Gesar as mind........................................................................................................ 353
6.2.2
Invoking the inner dgra bla as a mental attitude ................................................... 360
6.2.3
The magic of suggestion in Gesar rituals .............................................................. 368
6.3
THE SECRET LEVEL OF THE RITUAL .................................................................................. 388
6.3.1
Gesar as primordial knowing ................................................................................ 388
6.3.2
Invoking the secret dgra bla as sheer knowing (rig pa) ........................................ 395
6.3.3
Magic as the spontaneous expression of the four activities................................... 401
7
APPENDIX A: ABBREVIATIONS ................................................................................. 404
8
APPENDIX B: THE ORIGINAL TEXT OF BSAM PA’I DON GRUB MA................. 405
9
APPENDIX C: ABSTRACT ............................................................................................. 407
10
APPENDIX D: CURRICULUM VITAE ......................................................................... 409
3
1
Acknowledgements
The project of understanding the theory and practice of Buddhadharma
started years ago when I was living in Asia. Just as one explores a foreign land by
first becoming acquainted with the landscape, the peoples, the various languages,
and the history, I embarked upon a long and fascinating journey across a vast new
world. I would like to thank from the bottom of my heart my teachers, Dzongsar
Khyentse Rinpoche, Namkhai Norbu Rinpoche, the late Bhikkuni Tri Hai, and
Chanmyay Sayadaw U Janakabhivamsa, who have been great sources of
inspiration during the past twelve years of my training. My deepest gratitude
extends to Dzongsar Khyentse Rinpoche for his continuous display of wisdom
and kindness, as well as his contagious enthusiasm and energy, his intellectual
curiosity, openness of mind, and constant challenge of conventions. Like Mañju rī
uncompromisingly wielding the sword of insight while smiling, Rinpoche taught
me in a joyful manner that a truly critical mind ‗cuts both ways‘.
This research project was initiated following a lecture given at the
University of Vienna by Géza Bethlenfalvy, M.A. (Hungarian Academy of
Sciences and Department of Inner Asian Studies, Eötvös Loránd University,
Budapest). I would like to thank him for having made available to me a
manuscript of a Gesar ritual he acquired in Mongolia.
Likewise, I am deeply grateful to my advisor, Ao. Univ.-Prof. Dr. Helmut
Tauscher, for his insightful comments, advice, and . . . unflagging patience.
Without him, I could have never started this journey across the syntactic maze of
classical Tibetan poetry. I am very much indebted to his knowledge and generous
guidance.
4
I would also like to take this opportunity to express my gratitude to Alak
Zenkar Rinpoche (Tudeng Nima), Larry Mermelstein, Dr. Charles Ramble
(Oriental Institute, University of Oxford), Khenpo Punchok Namgal, and the late
Gene Smith for their helpful suggestions regarding technical terms and particular
aspects of the Gesar practices. Gene Smith‘s departure when I was reaching the
end of this thesis was unexpected. Embodying the qualities of a modern
Bodhisattva and scholar, he has remained as a great source of inspiration.
I would also like to acknowledge the assistance of Karl and Cassell Gross
with the English corrections of this thesis. I am extremely grateful to them for
their editorial acumen and helpful suggestions.
Though not actively involved in this thesis, I would also like to give my
sincerest thanks to my academic teachers at the Department of South Asian,
Tibetan and Buddhist Studies, University of Vienna, Prof. Dr. Birgit Kellner,
Univ.-Doz. Dr. Helmut Krasser, Dr. Horst Lasic, Univ.-Ass. Dr. Anne
MacDonald, Univ. Prof. Dr. Klaus-Dieter Mathes, Emeritus Univ.-Prof. Dr. Ernst
Steinkellner, Dr. Kurt Tropper, Ao. Univ.-Prof. Dr. Chlodwig H. Werba, for all
their invaluable contributions, advice, and support. My thanks also go to my
friends at the Department of South Asian, Tibetan and Buddhist Studies of the
University of Vienna, Dennis, Istvan, Rolf, Christian, Markus, and Honza, who
were patient enough to discuss various topics—directly or indirectly—related to
this thesis.
Without the support, inspiration, and love of my family in Austria and in
France, I could have never completed this project. I would like to thank all of
them, and in particular my wife Gabi, as well as my children Anaïs and Matthias,
5
for having let me turn the living-room into the library of Alexandria, at least for a
few months.
The following pages contain a modest contribution to the Gesar studies.
Without the involvement of generations of scholars, this study would have been
impossible. Moreover, from the perspective of cultural anthropology, there cannot
be any ‗observation‘ without ‗participation‘Ś my thanks are extended to all
practitioners and scholars of the past, present, and future. Finally, I would like to
pay homage to my outer, inner, and secret ‗subject‘ of research, Gesar, as well as
to Jam mgon ‘ju mi pham rgya mtsho, whose sublime manifestations have been a
constant source of inspiration, strength, and enthusiasm.
6
ā
Your nature is the Vajra of Gentle glory itself.
Your aspect is the form of the dgra bla sovereign of all that appears and exists.
In a former life, you were the holder of sheer knowing, Padmasaṃbhava,
At present, you are the great lion, the power of the Jewel that subdues the enemies,
In the future, you will be Kalkin Raudra Cakrin.
Supreme deity of my heart, inseparable from me,
State of indivisibility endowed with the Vajra voice,
Together with your armies of the four dgyes yums, knights, dwang smans, dgra blas and wer mas,
Haughty spirits of all that appears and exists, the eight classes of gods and demons, your
attendants,
With the ambrosia cloud of the outer, inner, and secret primordial knowing,
This supreme offering that is the fulfillment of the sacred bond,
I supplicate you, I worship you, I fulfill the sacred pledge,
I enthrone you, I praise you, I venerate you!
—dGra ‘dul nor bu‘i snying tig—
7
2
Introduction
The Tibetan epic of Gesar is the largest in the world. It narrates the life,
adventures, and deeds of Gesar, a manifestation—as a human being—of Padmasambhava, who is sent to earth to protect the Buddhadharma and to destroy
demons threatening the land of Gling. First and foremost a versified oral narrative
in the form of cantos (sgrung) told by bards (sgrung pa or sgrung mkhan), this
living storytelling tradition, first mentioned in rLangs po ti bse ru (15th c.), has
been in constant expansion since its inception, with new episodes recently added
to the vast corpus of existing songs.1 Widely spread throughout Tibet and parts of
Central Asia, the Gesar narratives were originally purely oral, although some
versions of the epic have been written down over time. Consequently, the Gesar
epic came to be a mine of information regarding traditional Tibetan culture. It is
of particular interest since it includes materials leading us to a better
understanding of Tibetan society—for instance, on a religious level, as in the case
of the relation between Vajray na and pre-Buddhist cults, or from a political and
institutional perspective, as illustrated by the concept of political authority
presented through the narration of Gesar‘s deeds.
A later religious development in Mongolia and Tibet finding its source in
this epic is the propitiation of Gesar as a Dharma protector, and later, as a yidam.
In the region of Khams, rituals2 to propitiate Gesar as a protector—some of them
being in fact full-fledged sādhanas presenting him as a yidam—have thus been
‗retrieved‘ as treasure-texts (gter ma) or composed by lamas belonging to the so-
1
2
See Maconi 2004: 372.
In this study, I use the term ‗ritual‘ for cho ga as defined and discussed in Cabezón 2010: 10-22.
8
called ris med movement. These gter mas now constitute a corpus of texts and
Vajray na practices about Gesar that are not part of the epic per se although they
are inextricably linked to it from a philological and religious point of view. Since
the cult of Gesar remains extremely popular to this day, this study is about these
Tibetan tantric texts and their practices.
To study the traditions around Gesar takes us into the realms of myth, epic,
theurgy, and ritual. Gesar, as a manifestation of Padmasambhava,3 is usually
associated with Buddhist tantric rituals pertaining to auspiciousness, happiness
and protection. Schicklgruber defines myth and ritual in the following way: ―As
myths represent a theory of the view of life (Weltbild), rituals are a means to
handle it.‖4
As pointed out by Lacarrière 2004: 222, this is where an epic differs from
either a myth or a ritual: an epic is a story based on a nucleus of ancient historical
events which have been gradually altered through subsequent narrative
elaborations and which occasionally integrate some mythic elements belonging to
the local cultural substrate. The myths contained in the Gesar epic represent the
basis of the Gesar rituals, which function to deliberately model and emulate
Gesar‘s qualities from a mundane and spiritual perspective. In this sense, most
Gesar rituals written in the 19th century differ from the Gesar epic in that they are
practice texts based on rDzogs chen and on the rNying ma foundational myths.
See Hermanns 1955: 136 and Stein 1956: 7Ḍ41 regarding Gesar as Padmasambhava‘s
manifestation in the Khams tradition of the epic.
4
Schicklgruber 1992: 725.
3
9
These Gesar rituals represent a transformational ‗spiritual technology‘
corresponding to the Weltbild expounded in the epic.5
2.1 Current status of research and objective of the study
Following earlier references to the epic of Gesar made by Peter Simon
Pallas and Csoma de Körös, the first translation into a European language,
German, was carried out by I. J. Schmidt in 1839, followed by Francke‘s
translation into German of a Ladakhi version of the epic in 1900 and 1902. The
most complete available studies of the epic to date are, however, in French: in the
fifties, Stein published a translation of the Amdo version of the epic (Stein 1956)
followed by a seminal study of the epic in all its aspects—philological,
sociological, and historical. Stein also wrote a monograph about Tibetan
civilization, together with several articles representing very important resources to
understand some of the typically Tibetan aspects of the epic (Stein 1978, 1979,
1990 inter alia).6 Helffer also published in French a detailed study of Gesar cantos
(Helffer 1977). In the meantime, research in German did not come to an end:
Hermanns offered a translation of the Eastern version of the epic in 1965,
followed a few years later by Kaschewsky and Tsering‘s translation of Gesar‘s
fight against Kashmir (1972), while Heissig studied the Geser epic in Mongolia,
and Herrmann worked on the Western versions of the epic (Herrmann 1991).
5
For a definition of ritual in the context of anthropological studies, see Gaenszle 2007: 4Ḍ9.
Gaenszle basically views rituals as processes of differentiation that are oriented towards what is
―more important or powerful‖. In this sense, a ritual is in fact a process of transformation of a
given state into a ‗better‘ one.
6
When I explained my research project to the late Gene Smith and asked for his advice, he wrote
to meŚ ―You need to go back to RA. Stein and be completely conversant with his work. The
shadows are all there.‖
10
More recently, Samuel published in English some stimulating articles about the
epic and the cult of Gesar (Samuel 1992, 1994, 1996, 2005—his monograph about
Shamanism and Buddhism in Tibet investigates the Gesar cult in relation to
shamanism from an anthropological perspective), whilst Kornman wrote a
comparative study of the Buddhist epic (Kornman 1995).7 In Tibet and also in
China, the epic of Gesar has been the object of numerous studies, as early as in the
thirties.8 At the end of the cultural revolution, the Bureau for Propaganda of the
Chinese Communist Party of Qinhai Province asked the central authorities to
‗save the Gesar epic‘. This was accepted and resulted in a major campaign of field
research in the eighties and nineties. ‗Gesarology‘ became a new branch of social
science in China. Regarding the work achieved during this period, Yang Enhong,
one of China‘s most reputed Gesar specialists, mentions the collection of more
than a million verses and twenty million words. Since then the epic of Gesar
continues to be a core research topic of Tibetan studies in China.
Given the on-going and extensive interest in the Gesar epic, it is noteworthy
that little attention has been given to the Gesar Vajray na rituals. Stein (1956,
1959) mentioned some texts pertaining to the practice of Gesar as a protector or a
yidam but his pioneering efforts have not led to any noticeable academic research
in this particular field.9
According to Karmay,
The climax of the religious degeneration of the epic was reached at the
end of the nineteenth century when ‘Ju Mi-pham began to devote to it
7
Unfortunately, I have not obtained a copy of this dissertation yet. I thought I should nonetheless
mention it here. Also, Prof. Ramble just brought to my attention Fitzherbert‘s dissertation about
the Gesar epic at Oxford University as I was about to complete my work.
8
On the research about Gesar in China and its relationship with politics, see Maconi 2004: 389ff.
9
One of Mipham‘s Gesar rituals has been partially translated (see N land 1997).
11
volumes of sādhana, that is, texts containing rituals which in effect
transforms the hero into a full Buddhist divinity. This was hardly an
innovation, because we know that wherever Buddhism arrived it
always tried to convert or transform the local and native spirits and
then incorporate them into its pantheon. However, this religious
development of the epic has happily remained apart from the main
epic tradition.10
The fact that such developments represent ‗the religious degeneration of the
epic‘ in any possible way seems debatable, but Karmay makes an important point
here. Gesar, as a Buddhist yidam or dharmapāla, is a syncretic figure and Gesar
rituals are relatively recent religious developments compared to the epic itself. 11
As such, the Gesar of the Buddhist tantric rituals cannot be reduced to the Gesar
of the Tibetan epic. The question therefore arises, who is Gesar, if not only an
epic hero? Since there has not been any study of Gesar as a Buddhist protector
invoked in Buddhist rituals, the aim of this study will be to understand the various
aspects of Gesar in the rituals practiced in Tibet, Mongolia, and the West,
following the diffusion of Vajray na out of its place of origin.
The starting point of the present enquiry is a ‗smoke offering‘ (bsangs) to
the King Gesar, the bSam pa‘i don grub ma. It is an eight-folio manuscript
acquired in Mongolia and kindly made available to me by Gezá Bethlenfalvy of
the Hungarian Academy of Science. Since Karmay is quite right to stress the
10
Karmay 1998: 467.
Relying upon Bon sources to understand the most complex aspects of Gesar is methodologically
soundŚ ―By way of comparision [sic] we might now conclude that, even though the epic of Gesar
has been covered with the dust of history and of certain religious factors, especially of Buddhism
(because of the spread of Buddhism in Tibet and the adherence to this religion by the Tibetan
people, including of course the folk artists themselves), a deeper study of Gesar and its origins has
enabled us to unearth traces of Bon from its contents and forms of chanting.‖ (Yang 1993: 433).
11
12
importance of ‘Ju Mipham‘s role in the constitution of a corpus of practice texts
dedicated to Gesar, we will also examine early Gesar rituals that have been
composed prior to Mipham, together with some of Mipham‘s most significant
contributions. Most of these texts are occasionally relatively difficult to translate
due to the technical rDzogs chen terminology, the obscure references made to the
epic, and the extreme syntactic terseness of some verses. These features render
many passages unclear, ambiguous, and sometimes totally opaque, particularly
when this usual state of affairs becomes combined with scribal errors. The
resulting textual vagueness is partly due to the nature of the rituals, which were
intended for an audience familiar with both the epic and the corpus of rDzogs
chen teachings, and certainly not meant for wide distribution. This explains why
philological triangulation or cross-examination of a vast array of similar texts is
necessary to bridge the unavoidable gaps.
Cabezón expresses well the situation in the Introduction to Tibetan Ritual:
It is, of course, beyond the scope of this introduction to discuss even a
single rite like empowerment in any detail, but this very brief
overview at least conveys something of the complexity of a Tibetan
tantric ritual. It also gives one a sense of its modular character. The
relationship between the elements, the relative positions of the parts
vis-à-vis one another, and the relationship between parts and wholes
give rituals, I would contend, a narrative quality. Understanding this
aspect of tantric ritual—its logic, or, perhaps more appropriately, its
―storyline‖—is an important part of understanding such rites. . . .
Sometimes narrative elements are not explicit in the ritual itself, but
13
are rather presumed as part of the background lore that undergirds a
liturgyŚ the ―charter myths‖ that explain how certain spirits and deities
came to have the powers that they do.12
These charter myths running through the Gesar rituals are only partly
originating from the Gesar epic itself. The rNying ma foundational myths, such as
that of Samantabhadra, represent another essential element of their ―storyline‖.13
As such, understanding the ―logic‖ of the Gesar rituals, as Cabezón puts it,
requires a methodological approach that goes beyond the available written
documents at our disposal. From the perspective of cultural anthropology, the
indispensable philological analysis of Gesar rituals should be complemented by
‗observing participation‘ due to the very nature of the Gesar practices and those of
Tibetan Vajray na in general.14
Our study of these texts will therefore include:
(1) a catalog of early Gesar rituals;
(2) an annotated bibliography of the secondary literature;
(3) an edition and annotated translation of each selected text;
(4) a detailed historical, philological, and anthropological presentation of the
rituals.
12
Cabezón 2010: 17.
Such myths are sometimes explicitely found in the rituals. See for instance T. 12: 7–8 which
refers to the myth of Rudra.
14
There are only three generations of Gesar practitioners between us and Mipham. Although the
methods based on participant observation are synchronic, they ―. . . can allow us to discover the
existence of patterns of thought and behavior. Again, it will not help in completely understanding
the distributions of characteristics, but it [participant observation] can assist in identifying patterns
of thought and behavior.‖ (Dewalt 2002Ś 100).
13
14
2.2 Primary literature: A catalog of early Gesar rituals
The following texts are the result of a bibliographical search about Gesar
rituals through Mipham (included) across the Tibetan Buddhist Research Center‘s
online database:15
Text 1
Title
ge sar rdo rje tshe'i rgyal po'i gzhung dang man ngag gi skor bdud
rtsi' bum bzang
Author
Lha rigs bde chen ye shes rol pa rtsal
Introduction
:nyams snang skyes bu ge sar rdo rje tshe rgyal gyi chos skor
las:_srog gtad sgrub thabs srog 'khor bca' ba'i u pa de sha:_lha
rigs chen po'i gzigs snang zer:_bla ma dbang chen he ru ka la
bdud:_bdag 'dra zob hul phrin las rol pa rtsal:_sa 'brug sprel zla'i
tshes bcu'i tho rangs char:_nyams rmis rmi lam shas che'i 'char
sgo la:_nged rang khra 'brug gtsang khang dbus mar sleb:_gsang
bdag bla ma bzhad pa'i rdo rje dang:_mjal ba de mtshams rang gi
mdun thad du:_rmu thag yin rgyu'i sprin dkar zug pa'i sner:_skye
bu ge sar rdo rje tshe rgyal:_skyabs mgon bzhad rje'i gzigs snang
ge sar dang:_
Colophon
zhes ge sar skyes bu rdo rje tshe rgyal gyi chos bka' cha shas tsam
'di yang:_dge slong skal bzang nor bu dang/_stod phyogs kyi bya
bral ba slob bu rab rgyas dang/_bla ma rdo rje dpal bzang ngam
pa d+ma dbang phyug gis bskul ma mang stabs nyams snang gi
15
Taken into account the vastness of Tibetan literature, this catalog is in spite of all our efforts
merely an attempt to identify Gesar rituals and practice texts, without any pretense to be
exhaustive. In the following tables, the underscore represents the Tibetan white space in
accordance with the extended Wylie Transliteration Scheme.
15
rdo rje'i tshig rkang 'grib nye na DA k+ki'i reg bya dang/_bsang
khrus sogs bsten pa'i mthu las phran bu'i lhag chad tshig zur
nyams pa las gzhan rang blo'i dri ma spangs te dung shog dkar
por phab pa 'dis kyang dam sri gsar skyes rgya 'dre 'gong po tsha
ngar chog cing chos mthun gyi bsam rgu yid bzhin tu 'grub pa'i
rgyur gyur cig_/dge'o//
Publication
gling ge sar gyi sgrub skor Vol.1, 1a–5b16
Additional
-
Bibliography
Text 2
Title
'dir dag snang chos skor las skyes bu ge sar dgra lha'i rgyal po'i
gsang mdos dam can dgyes skong rtsa ba rdo rje tshe'i rgyal po'i
gzhung dang man ngag gi skor bdud rtsi'i bum bzang
Author
Lha rigs bde chen ye shes rol pa rtsal
Introduction
-
Colophon
zhes 'di'ang dag snang du byung ba'i ge sar gsang mdos kyi skor
tso'o/_/bdag 'dra lha rigs bde chen ye shes rol pas so/_/ma ng+ga
laM/
Publication
gling ge sar gyi sgrub skor Vol.1, 5b–8a
Additional
-
Bibliography
16
This collection of Gesar rituals is entitled Gling Gesar gyi sgrub skor in Tibetan. The following
bibliographical details are in English in the original: The Gling Gesar of Tibet and his Cult,
Tibetan Texts Concerned with the Worship of the Epic Hero Compiled by the 8th Khamtul (Donbrgyud-Nyi-ma), Vol.I & II, Tashijong, 1971.
16
Text 3
Title
'dir dag snang chos skor las skyes bu ge sar dgra lha'i rgyal po'i
gsang mdos dam can dgyes skong rtsa ba rdo rje tshe'i rgyal po'i
gzhung dang man ngag gi skor bdud rtsi'i bum bzang
Author
Lha rigs bde chen ye shes rol pa rtsal
Introduction
-
Colophon
zhes 'di'ang dag snang du byung ba'i ge sar gsang mdos kyi skor
tso'o/_/bdag 'dra lha rigs bde chen ye shes rol pas so/_/ma ng+ga
laM/
Publication
gling ge sar gyi sgrub skor Vol.1, 1a–8a
Additional
-
Bibliography
Text 4
Title
dgongs gter skyes mchog dgra lha'i rgyal po ge sar rdo rje tshe
rgyal gyi srog gtad kyi chog sgrig rdo rje'i raM gdengs phrin las
rol mtsho
Author
mKhan chen ngag dbang dpal ldan rgya mtsho
Introduction
. . ./'di la rig 'dzin chen po dpal chen mchog grub rgyal po'i
dgongs gter ge sar skyes bu rdo rje tshe rgyal gyi srog gtad kyi
cho ga nag 'gros su bkod pa la/_
Colophon
ces khyab bdag 'khor lo'i lha rig 'dzin chen po'am/_dus 'babs
dgongs gter rtsa gsum zhal lung las/_bstan pa'i srung ma dgra
lha'i rgyal po ge sar rdo rje tshe yi rgyal po'i srog gtad bskul ba'i
17
ljags bsgrigs rdo rje'i raM gdengs phrin las rol mtsho zhes bya ba
ni/_dgongs gter/_dgongs pa la tshol ba'i srog bsgrub dbang gi lag
len rtsa ba'i zin tho ltar bsgrigs dgos zhes ba bka' yi me tog spyi
bor bab pa la brten 'phral du rtsom 'dun yod thog_/nye char lhun
grub rig 'dzin nas kyang bskul nan byung ba'i ngor/_shA kya'i dge
slong ngag dbang ldan rgya mtshos byar ba'i yi ge pa ni bskul po
nyid kyis bgyis pa dge bas bstan dgra chom la 'bebs pa'i rgyur
gyur cig/__//pa d+ma ni rti shA ra si d+d+hi ma ng+ga laM//
Publication
gling ge sar gyi sgrub skor Vol.1, 1a–13a
Additional
-
Bibliography
Text 5
Title
seng chen nor bu dgra 'dul gyi bsangs mchod rdzogs ldan gsar pa'i
lang tsho
Author
Khams sprul lnga pa sgrub brgyud nyi ma
Introduction
//na mo pa d+mAkAraye/_/'dir rgyal ba snying rje'i dbang phyug
'phags mchog mig mi 'dzum pa dang/_o rgyan rgyal po pa d+mA
kA ra de dag gang 'dul sprul pa'i rol pa/_dgra lha'i rgyal po'i tshul
'dzin pa/_nges pa don gyi skyes bu/_seng chen nor bu dgra 'dul
thabs shes zung 'jug yab yum 'khor bcas kyi bsangs gsol rgyan
'byer mdo tsam bkod par/
Colophon
de ltar seng chen nor bu dgra 'dul gyi bsangs gsol 'di bzhin/_rig pa
bzo yi mchog 'dzin/_bslab gsum yon tan kun gyis mdzes pa dge
18
slong bkra shis dar rgyas gang nas bskul ba ltar/_mdo khams pa
rdo rje bde ba rtsal gyis snying byang las ji ltar byung ba chos
tshigs su shar mar rnam 'gyur lo'i sa ga chen po'i sher phyogs kyi
bzang po dang po'i tshes la bkod pa'o/_/'dis sa bcu'i sems dpa'
dgra lha'i tshul tsam 'jin pa 'khor bcas kyi zhal mthong zhing
byang chub bar gyi tshe rabs kun tu mi 'bral 'grog cing/_phrin las
thams cad yid bzhin 'grub pa'i rgyur ro//
Publication
gling ge sar gyi sgrub skor Vol.1, 1a–5a
Additional
-
Bibliography
Text 6
Title
'dir ge sar dgra lha'i rgyal po' bsangs mchod
Author
Khams sprul lnga pa sgrub brgyud nyi ma
Introduction
-
Colophon
zhes ge sar dgra lha'i rgyal po'i bsang mchod 'di bzhin/_rig 'dzin
pa d+ma'i lung gis dbang bskur ba/_las rab bde chen rol pa rtsal
gyis gnas bzang gru gu'i yang dben du bkod pa'/
Publication
gling ge sar gyi sgrub skor Vol.1, 1a–7a
Text 7
Title
'dzam gling rgyal po skyes mchog ge sar gyi g.yang 'bod bsang
rabs dgra lha bstod pa bcas
Author
Khams sprul lnga pa sgrub brgyud nyi ma
Introduction
do rje gsang ba gsum gyi gzi brjid ni/_/nyi ma 'bum gyi snang bas
19
mi mtshon pa/_/snang srid dbang sdud ye shes drwangs ma'i
lha/_/pa d+ma ka ras deng 'dir dge legs rtsol/_/'dir skyes mchog
ge sar rgyal po' mchod bsang gi rim pa mdor bsdus byed par/
Colophon
mos slob chos rgyal dbang po nas 'dzam gling ge sar gyal po'i
mchod bsangs dgra lha bstod pa g.yang 'gugs bcas yod pa dgos
zhes bskul ngor/_rig 'dzin pa d+ma'i byin rlabs cha tsam thob pa'i
snang ba can/_sgrub brgyud nyi ma'am las rab bde chen rtsal gyis
ab yid shing 'brug zla 5 tshes 22 gaza tshes bkra shis dar ba'i nyin
spel ba su dza ya//
Publication
gling ge sar gyi sgrub skor Vol.1, 7a–12a
Text 8
Title
ge sar skyes bu don grub rje:_bla ma yi dam ltar sgrub pa:_dngos
grub rol mtsho zhes bya ba:_shin tu gsang ba'i rgya can bzhugs:
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
sangs rgyas thams cad 'dus pa'i sku:_pa d+ma rgyal po nyid la
'dud:_ye shes DA k+ki'i tshogs rnams kyis:_bka' yi gnang ba stsal
du gsol:_gling rje ge sar rgyal po nyidH_bla ma ltar du sgrub pa
ni:
Colophon
e ma:_bod khams sangs rgyas bstan pa dar ba'i phyir:_bdud sde'i
gyul bcom dgra gdon thal bar rlog:_slar yang rgyal bstan mi nub
de srid du:_bstan pa skyongs shing 'gro don spyod pa yi:_khas
blang dbugs 'byung gzengs bsod sa spyod gnas:_'dzin zhing gang
'dul phrin las thabs mkhas pa:_ge sar skyes bu yi dam ltar sgrub
20
thabs:_lha mo dngul dkar sgron mas brda' bskul ltar:_pa d+ma
rgyal pos gsung zhing brda' ris bkod:_'di ni shin tu gsang bar bya
ba ste:_dam tshig mig 'bras ltar du gces spras byed:_chos kyi don
du rin chen srog gtong zhing:_slar yang dam tshig nyams par mi
'gyur bar:_yid ches las gzhan khyab gdal spel mi bya:_de yang lo
brgya'i bar du gsum brgyad do:_gling lha myur mgyogs mthu
rtsal rno ba dang:_chos 'di byin rlabs tshan kha che ba'i
phyir:_shin tu gsang bar byed pa srog gi rgya:_gsang thub dam
tshig ldan pa gang zhig la:_byin rlabs dngos grub rtags mtshan
mthong bar nges:_gnas pa'i phyogs kun bkra shis bde legs
'phel:_'di la kha na ma tho yod ma yin:_mi lo nyer gcig bar du
gsang rgya btab:_chos bdag DA k+ki ma yis brda khrol
zhing:_rigs ldan skyes bus bskul ba byung ba'i tshe:_dus mtha'i
gter smyon a tsar dmar po yis:_rin chen shel gyi shog dris ngos
nas phab:_'tshub slong gdug pa sna tshogs byung na yang:_yang
dag lha ba'i zil gyis non byas te:_snying stobs gnyan po'i dbang
du btang ba yin:_yi ge 'du byed nyer gnas ras smis bgyis:_pir gyi
kha bzhin sdom la nyams su longs:_gsang ma thub na chad pa
'byung ta re:_sa mA ya:_sku gsung thugs kyi rgya:_dam tshig gi
rgya:_srog gi rgya:_gu h+ya:_kha tham:_lha sras dgra lha rtse
rgyal gyi rnam spul khro chen mi dbang la yu ga ga'i mthan can
gyi nan tan chen pos la grangs nyer gcig gi bar dgongs gter gtan
la 'bebs dgos pa'i bskul ma byung ba dang:_chos bdag DA k+ki
mas brda' khrol ba bzhin sa mo lug lo da bo zla'i dmar phyogs
21
mkha' 'gro 'du ba'i tshes la grub par bgyis pa shin tu gsang ba'i sde
than no:_bkra shis dpal 'bar e ma ho:_dge'o/_/dge'o/_/dge'o/_sa
rba ma ng+ga laM/
Publication
gter chos Vol. VI, 457–514
Additional
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Bibliography
Text 9
Title
'dzam gling ge sar lha 'khor bsang: _bkra shis dpal gyi nyi ma
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
pa d+ma thod phreng rtsal la 'dud:_'dzam bu'i gling la dbang
sgyur zhing:_seng chen nor bu dgra 'dul gyi:_bsang mchod wer
ma'i dgyes skong bstan:_bsang dang gser skyems 'du byas la:
Colophon
'dzam gling skyes bu'i bsang mchod sgrub:_bkra shis dpal gyi nyi
ma 'di:_bdag 'dra pa d+ma thod phreng gis:_skal ldan rjes 'jug
don du smras:_byin rlabs rno myur khyud 'phags pa:_gter smyon
khrag 'thung rdo rjes pa d+ma'i gsung bzhin phab pa chos bdag
rig pa'i ye shes kyis yi ger bkod pa'o:
Publication
gter chos Vol. VI, 515–520
Additional
-
Bibliography
Text 10
Title
-
Author
rDo mkhyen brtse ye shes rdo rje
22
Introduction
dpal chen he ru ka la 'dud: _'dzam gling dmag dpon chen po dgra
'dul rje:_bsang dang mchod pa'i rim pa ni:_dmar gtor rgyan ldan
'khor sum bcu:_kyu gu dar tshon zas snas brgyan:_phye mar
skyems phud go mtshon bshams:_bsang gsur dud sprin 'khrigs
byas la:
Colophon
'di yang skyes mchog dgra 'dul gyi:_tshang rgyal don du smras pa
bzhin:_nyams su blangs bas 'bras smin 'gyur:_gzhan la spel na
'khu ldog che:_gces par bzung la dam srung ba:_bde legs 'byung
bar nga yis smras:_grub chen dz+nyA nas so/_dge'o/
Publication
gter chos Vol. VI, 521–524
Additional
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Bibliography
Text 11
Title
gling rje seng chen rgyal po'i sgo nas drag po' las sbyor: _nyams
pa 'joms pa'i dug char
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
de la thog mar sbyor ba bshams bkod sogs drag po spyi mthun
ltar bkod:_lta ba'i gdengs ma bral ngang nas sgrol bskul las la
'jug:_dang po ma nyes gzu dpang zhu ba ni:
Colophon
ces brjod par bya'o:_'di ltar ma byung bstan dgra sgrol ba'i
las:_dus mtha'i sngags smyon dgyes pa rdo rje yis:_dkar phyogs
bstod cing nag phyogs 'joms pa dang:_bstan pa spyi dang khyad
par rang gi lugs:_pa d+ma'i thugs sras a b+ha'i mtshan can gyi:
23
khyad chos klong chen snying gi thig le yi:_bstan srid nyi gzhon
shar rir chas pa ltar:_'gro la phan dang bde ba'i 'byung gnas
su:_'gyur ba'i mos blo bzang pos kun bslangs nas:_nyams pa
'joms pa'i dug char 'di bkod do:_sa ma yA:_rgya rgya rgya:_rnam
dkar dad pa'i ba dan gtsug na 'gyings:_ngur smrig rgyan 'chang
shes rab ming de yis_myur ldan sor mo'i gar gyi sa yi ger
btabs:_dge
zhing
bkra
shis
sa
rba
ma
ng+ga
laM:_
ge'o/_/dge'o/_/dge'o/
Publication
gter chos Vol. VI, 525–535
Additional
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Bibliography
Text 12
Title
dgra 'dul seng chen rgyal po'i gtor bzlog bsdus pa gnam lcags
mtshon gyi 'khor lo
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
-
Colophon
ces pa 'di yang dar mdo'i sprang ban ngas:_grangs bsogs nyer
mkhor dmigs rim nas shar mar la bris:_sdang dgra cham la 'beb
pa'i rgyur gyur cig:_yi ge pa ni shes rab ming gis byas pa'o/_/dge
zhing bkra shis/_sa rba ma ng+galaM/_/
Publication
gter chos Vol. VI, 537–540
Additional
-
Bibliography
24
Text 13
Title
bzlog pa mi mthun gtor bar byed pa'i rlung nag 'tshubs ma
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
de la 'dir thog mar sbyor ba bkod bshams sogs:_bzlog gtor spyi
mthun ltar dang:_'khor sum cu'i grangs kyis dmar gtor gyis bskor
mthar:_dregs pa yang 'khor mtshon byed kyu gu b+ha ling grangs
mang gis bskor zhing:_rtsang mtshe dang srung ba zlog pa'i 'khor
lo spyi mthun ltar 'jug pa dang:_khyung tsaka gtor gdugs kyis
brgyan pa sogs:_gsang sngags spyi'i 'gro lugs bzhin grub rjes:_ka
dag rig stong chos sku'i nga rgyal gyi ngang nas:_rol chen rkang
gling rnga dang 'bud dkrol bya zhing:_'gugs 'dren dang bcas:_
Colophon
ces gtor chen me ho ma du brdab par bya'o:_ces pa 'di yang dar
mdo'i sprang ban dgyes pa rdo rje'i ming des/_rang gi nyer gnas
thub bstan rdo rjes ring mo zhig nas drag po spyi yi gtor bzlog
nyung du zhig dgos zhes yang yang bskul ba'i rkyen byas skyabs
rje thams cad mkhyen pa ye shes rol ba'i rdo rje'i dgongs gter
gling lha sgrub thabs la stod las ma gtogs smad las med phyir 'di
'dra zhig rtsom snyams pa'i blos grogs byas nas glo bur kun rtog
gi 'tshub slong dang cho 'phrul sna tshogs pa byung ba sogs khyad
du bsad de/_skabs su bab pa ni rten 'brel gzang pos mtshams
sbyor dang bcas/_spyir rgyal ba'i bstan pa rin po che dang/_khyad
par zab gsang bla med kyi bstan pa'i gtsos dgos su rang lugs
klong chen snying gi thig le'i chos srid mi nub pa'i rgyal mtshan
pha mthar khyab cing der 'dzin gyi skyes bu rnams kyi zhabs pad
25
bskal brgyar bstan pa sogs bstan 'gro'i phan bde'i gsos su 'gyur
ba'i mos blo bzang pos rnal 'byor khas dman gyi mgon skyabs
dang/_bdud dgra'i kha gnon du gyur pa pa d+ma'i thugs sprul
snyigs dus kyi lha skal dgra 'dul seng chen ma hA rA dza'i sgo
nas gtor bzlog smad las dang bcas pa 'di nyid rtsom pa'i dbu me
stag zla 12 tshes 3 la brtsams kyang mthar phyin ma nus nas
rtsom mjug me yos zla 2 tshes 24 la a mdo'i sa yi cha mchog sprul
dgu rong rin po che'i bzhugs gnas/_gnas mchog ma rir skyed tshal
bkra shis nyams dgra'i gling nas legs grub bgyis pa 'di nyid zhal
dro zhing byin chags pa dang las myur sogs kun nas kun tu dge
zhing bkra shis pa'i rgyur gyur cig/_/dge'o/_/dge'o/_/dge'/_ma
ng+ga laM/_oM swa sti/_dge legs 'dod 'byung yid kyis mkha'
gsang las:_thabs shes dbyer med nyi zla'i dkyil 'khor rgyas:_bde
chen dga' ba'i chu 'dzin ba gam 'khrigs:_zag med lhan skyes ye
shes bdud rtsi'i char:_snying la ngom pa'i ya mtshan cir yang
ston:_rmad byung chos kyi dri bsung legs par 'thul:_'gro la phan
bde sbyor ba'i nor bu yis:_ma rung las ngan smag rum rgyun ring
der:_bdag 'dzin 'joms pa'i 'od stong rab tu 'gyed:_bdag med rdo
rje'i mtshon cha 'di 'dra legs:_snyigs pa'i yang mthar skyes pa'i
rkang drug bdag:_gzugs 'ong ma ston bsam pa mkha' ltar
yangs:_rgyal ba'i bstan pa'i pad tshal rab bzhad cing:_bstan dgra
mi srun zhing sa tha ba ru:_log sbyor bsam pa'i tsher ma gzeng ba
rnams:_byang sems bsil zil mchog gis ma thul ba:_drag po thabs
kyis gzhoms pa'i dug char 'dis:_pa d+ma'i thugs sras kun mkhyen
26
yab sras rje:_rim byon gser ri'i phreng ba tsher du dngar:_bstan
srid chos kyi rgya mtsho 'khril ba la:_bar gcod bdud kyi g.yul ngo
gzhom pa dang:_'gro la phan bde'i dpag bsam ljon par
gyur:_bstan 'gror brgyud 'dzin srung ba'i go mtshon byed:_skal
med bla tshe thal bar rlog pa'i rgyud:_gsang sngags bka' yi yon
tan brjod mi langs:_sa ma yA:_ces dang:_rnam dkar dad pa'i ba
dan gtsug na 'gyings/_/ngur smrig rgyan 'chang shes rab ming de
yis/_/myur ldan sor mos gar gyis yi ger btab/_/dge zhing bkra shis
sa rba ma ng+ga laM/_/rigs gsum pa d+ma'i rol gar seng chen
rje'i/_/cho ga'i smad las tshing mo khyad 'phags shing/_/byin rlabs
gzi 'od 'bar ba 'di lta bu/_/sngar yang ma byon phyis kyang 'byon
re kan/_sa rba dA ka l+yaM go DAM b+hu ti te ne s+ya Sho
k+Shai mang+ga pu Sh+Na sdoM NaM b+ha ba n+tu/_dri med
lha rdzas bcas gus pas phul/_dgu rong rin po che'i gsung
rtsom/_skyes bu ye shes rdo rjes chos sgrung gi kha skong ngo/_/
Publication
gter chos Vol. VI, 541–557
Additional
-
Bibliography
Text 14
Title
ge sar skyes bu'i sgrub thabs yid bzhin dbang rgyal
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
-
Colophon
rdzogs rim spros med ngang du bzhag:_dge legs 'phel/_bkra
27
shis/_/sa rba ma ng+ga laM/_dza yan tu/_b+ha wan tu/_su pra ti
Sh+tha/_dge'o/_/dge'o/_/dge'o/_/
Publication
gter chos Vol. VI, 559–560
Additional
-
Bibliography
Text 15
Title
dgra bla gling rje nor bu dgra 'dul gyi bstod bskul drang srong
khros pa'i rngams glu
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
de la 'dir ni thog mar bsang gsur dang:_rkang gling thod rnga rol
chen la sogs pa:_spros bcas 'du byas spros med rnal 'byor
gyis:_yang dag lha ba'i nga rgyal ldan pa yis:_dpal ldan bla ma
rgyal ba kun 'dus rje:_gling rje seng chen rgyal po'i ngo bo
ru:_dbyer med dad gus gdung shugs drag po'i ngang:_rngams pa'i
dbyangs kyis 'di ltar brjod par bya:
Colophon
ces pa 'di yang dar mdo'i sprang ban ngas:_rnga yab gling nas pa
d+ma'i thugs las sprul:_ma hA rA dza seng chen ge sar
lha:_khyod la dad cing bstod bskul 'di phul na:_bdag sogs rnam
mang sras po'i gter khang lhar:_tshe bsod dpal gyi phyur bur
gtams gyur te:_dge legs rgya mtsho'i pha mthar byas pa dang:_ma
rung bstan dgra thal bar brlag pa sogs:_bstan bgror 'dod 'byung
yid bzhin dbang rgyal ltar:_sa gsum skye dgu'i nyin or byed par
shog:_/rgyal ba rgyal mchog rgyal ba bdud las rgyal:_rgyal ba'i
28
rgyal sras rgyal dbang pa d+ma rgyal:_rgyal mtshangs rgyal po
rgyal rigs gling rje rgyal:_rgyal bstan rgyal mtshan rgyal ba'i
zhing 'dir rgyal:_dge zhing bkra shis sa rba ma ng+ga laM/_/gzhi
rgyud bde gshegs snying po'i gshigs lugs gang/_/dmyal mes ma
tshig pre has ma phongs shing/_/dud 'gror ma 'thum lcam mo DA
k+ki ma/_/tshe 'dzin dbang mos yi ger ris su btabs/_/dge bas bdag
gzhan sangs rgyas sar 'god shog/_/bkra shis dpal 'bar 'dzam gling
rgyan gyur cig_/dge'o/_/dge'o/_/dge'o/_/
Publication
gter chos Vol. VI, 561–570
Additional
-
Bibliography
Text 16
Title
ge sar lha 'khor sprul pa bcas:_dgra bla ltar du mchod sgrub
thabs:_rngam chen 'bar ba
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
'gyur ba med pa rdo rje'i sku:_tshangs dbyangs yan lag drug cu'i
gsung:_'khrul bral ye shes lnga ldan thugs:_rgyal kun gsang ba
gsum la 'dud:_'dzam gling skyes mchog ge sar rje:_lha 'khor sprul
ba yang sprul bcas:_dgra bla ltar du mchod pa'i thabs:_bstan no
gus pas nyams su longs:_gtsang ma'i gnas su gzhi ma dkar mo'i
steng du me tog bkram pa'i dbus su:_gtor ma ri rab bang rim bzhi
khar nor bu mig gsum 'bar ba'i dbyings can gyi phyogs bzhir
'brang rgyas bzhi dang mtshams bzhir lta bshos bzhi:_bang rim
29
gnyis pa la zhal zas bcug sum:_bzhi pa la kyu gu grangs med kyis
bskor ba:_g.yas phyogs su dkar zlum so gsum:_g.yon phyogs su
dmar gtor so gsum:_bshos bu bcug sum gzhan yang bsang rdzas
skyems phud sna tshogs gtsang mar sbyar ba bshams:_rtsi shing
sna tshogs dud pa btang la:_thog mar skyabs sems yan lag bdun
'bul ni:_
Colophon
rten 'brel snying po brjod cing shis brjod ci rigs bya'o:_bsngo ba
smon lam skabs dang sbyar ro:_mchod gtor rnams bsang nang du
bzhus shing 'bru sna sogs lhag ma kun mthar dor bya'o:_e
ma:_lho rgyal 'dzam gling spyi dang khyad par du:_dbu nag bod
la bka' drin che ba yi:_'dzam gling skyes mchog nor bu dgra 'dul
rje:_ bstan srung dgra bla ltar du mchod sgrub thabs:_rngams
chen 'bar ba khams gsum zil gnon 'di:_shel dkar me long brda ris
bkra ba la:_bsgyur zhing kha bskang dbyings kyi DA k+ki
ma'i:_gsung bzhin ma nor 'khrugs pa sdeb pa ste:_dad dam skal
ba ldan pa'i khyad chos mchog:_rang gi bcang na yid bzhin nor
las lhag:_khyab la spel na 'khu ldog gdug rtsub 'byung:_[ ]tshe
bsod dbang thang rlung rta dar rgyas dang:_kun gyis bla ru bkur
ba lta ci smos:_khams gsu zil gyis gnon pa'i dpal che:_lha 'dre mi
gsum srog gi bdag por 'gyur:_snying gi dkyil du chongs shig sa
ma yA:_bka' 'di dregs pa'i ded dpon tshogs la gtad:_thub par
srungs shig dam tshig srog gi rgya:_sa ma yA:_rgya rgya
rgya:_kha tham:_ gu h+ya:_dus mtha'i gter smyon khrag 'thung
las kyi dpa' bos gzugs med 'ga' dang gzugs can gling sprul ma hA
30
dza a yur mtshan gyis bskul ba bzhin DA k+ki'i brda khrol ltar
dag par phab pa'i yi ge pa ni nyer gnas dam 'dzin 'od zer ming gis
bgyis pa zhal dro phyag yang byin rlabs che bar shog:_shu
b+haM:_
Publication
gter chos Vol. VII, 1–26
Additional
-
Bibliography
Text 17
Title
'dzam gling ge sar lha 'khor bsang:_bkra shis dpal gyi nyi ma
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
pa d+ma thod phreng rtsal la 'dud:_'dzam bu'i gling la dbang
sgyur zhing:_rgyal ba'i phrin las pho nya ba:_seng chen nor bu
dgra 'dul gyi:_bsang mchod wer ma'i dgyes skong bstan:_bsang
dang gser skyems 'du byas la:_
Colophon
'dzam gling skyes bu'i bsang mchod sgrub:_bkra shis dpal gyi nya
ma 'di:_bdag 'dra pa d+ma thod phreng gis:_skal ldan rjes 'jug
don du smras:_byin rlabs rno myur khyad 'phags so:_gter smyon
khrag 'thung rdo rje rjes pa d+ma'i gsungs bzhin phab pa chos
bdag rig pa'i ye shes kyis yi ger bkod pa'o:_dge'o/_/
Publication
gter chos Vol. VII, 27–32
Additional
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Bibliography
31
Text 18
Title
'dzam gling ge sar skyes bu don grub kyi:_rgyun bsang bstan dgra
tshar gcod
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
pa d+ma 'thung sku la 'dud:_thod phreng las mkhan rgyal tshab
rje:_skyes bu nor bu dgra 'dul gyi:_rgyun bsang bstan dgra tshar
gcod ni:_rgyun ldan chab bran byas la:_
Colophon
ces mchod do:_dregs pa'i srog bdag phrin las pho nya ba:_las la
dbang bsgyur ge sar skyes bu yi:_bsang dang gser skyems bstan
dgra tshar gcod 'di:_yum chen tA re lha mos brda bkrol
ltar:_khrag 'thung dpa' bo a tsar dmar yis:_dgongs gter nam mkha'
mdzod kyi chos sde las:_phab bzhin shin tu byin rlabs tshan kha
myur:_rang las gzhan pa'i lag tu shor ra re:_dgra dpung 'joms pa'i
rdo rje'i tho ba ste:_rang mtshon mi lag ma shor dam par zung:_sa
ma yA:_rgya:gu h+ya:shu b+haM:_yi ge 'du byed rig pa'i ye shes
bgyis:_zhal dro byin chags dge legs bkra shis 'phel:_lha lcam
'phags pa'i rnam 'phrul gyis ji ltar brung ba'i skabs dbye ba
ltar:_gter chen rin po ches phag lo gsar shar zla ba dang po'i tshes
gsum la gnang pa'o:
Publication
gter chos Vol. VII, 33–43
Additional
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32
Text 19
Title
dgra 'dul rje'i bsang mchod
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
dpal chen he ru ka la 'dud:_'dzam gling dmag dpon chen po dgra
'dul rje:_bsang dang mchod pa'i rim pa ni:_dmar gtor rgyan ldan
'khor sum cu:_sku gu dar mtshon zas snas brgyan:_phye mar
skyems phud go mtshon bshams:_bsang gsur dud sprin 'khrigs
byas la:
Colophon
'di yang skyes mchog dgra 'dul gyi:_tshang rgyal don tu smras pa
bzhin:_nyams su blang ba'i 'bras smin 'gyur:_gzhan la spel na
'khu lngog che:_gcig pur bzung la dam srung ba:_bde legs 'byung
bar nga yis smra:_grub chen dza nyA nas so/_/dge'o/_/
Publication
gter chos Vol. VII, 45–47
Additional
-
Bibliography
Text 20
Title
yang gsang thugs thig cha lag las:_dgra bla'i rgyal po'i bsang
mchod
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
khrag 'thung drag po'i sku la 'dud:_'dzam gling zo dor kun gyi
gtso:_gter gyi srung ma dam tshig can:_gnyan gyi rgyal po 'khor
dang bcas:_bsang mchod bya ba'i rim pa ni:_shing rtsi phye mar
sman spos bsregs:_zas sna gser skyems phud rgod bshams:_lha
33
gyad kyi ngar ldan pas:
Colophon
zo dor tso bo gnyan gyi rgyal po 'di:_ pa d+ma'i las mkhan gsang
sngags gter srung mchog:_ bskal mang gong nas bdag dang las
kyis 'brel:_srid gsum 'gren zla bral ba'i lha yin te:_ngo srung zas
phyir mi 'brangs tha tshig btsan:_bsang mchod zho 'thung rus pa'i
mtshon cha 'di:_dur mo chu lo dbo zla'i tshes bcu la:_gnyan gyi
rgyal pos gzugs bstan bskul ba dang:_DA k+ki'i bka' byung
dbang mos 'brel bsgrigs:_'od dkar nya rgyas yar tshes dge ba
la:_khrag 'thung las kyi rdo rjes gsang mdzod brdol:_yang gsang
thig le skor gsum cha lag go:_dam med nyams su blangs na srog
la bsdig:_dam ldan srog ltar bsrung ba'i skal bar shog:_yi ge'i 'du
byed rig pa'i ye shes bgyis:_dge legs 'phel/_/
Publication
gter chos Vol. VII, 69–77
Additional
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Bibliography
Text 21
Title
yang gsang thugs thig cha lag las:_gter srung dgra bla'i bsang
mchod gnam lcags hog rgod
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
khrag 'thung he ru ka la 'dud:_ yang gsang thig le skor gsum
gyi:_gsang ba'i bka' srung gnyer 'dzin che:_drag rtsal thogs med
mchod pa'i thabs:_phye mar zas sna shing rtsi bsang:_'bru sna
phye phud legs pas bshams:
34
Colophon
gser skyems phyogs bcur 'thor bar bya:_pa d+ma kA ra'i gnyer
'dzin che:_khrag 'thung dpa' bo'i dgra lha'i rgyal:_rdo rje phag
mo'i pho nya ba:_gsang ba'i bka' srung mchod pa'i thabs:_ khrag
'thung las kyi dpa' bo yi:_nam mkha' mdzod kyi chos sde las:_DA
k+ki'i dgyes pa skong phyir phul:_:dam med lag tu shor ra
re:_rno myur gnas lugs thog dang 'dra:_thig le skor gsum chos 'di
la:_nyin re lan bdun 'khor bar nges:_yi ge'i rig pa'i ye shes
bgyis:_zhal dros phrag yangs las myur ro/_/dge'o/_//
Publication
gter chos Vol. VII, 79–85
Additional
-
Bibliography
Text 22
Title
dgra bla gnod sbyin chen po'i mchod sgrub srog gi ka ba/
Author
rDo mkhyen brtse ye shes rdo rje
Introduction
Colophon
Publication
gter chos Vol. VII, 547–560
Additional
-
Bibliography
Text 23
Title
ge sar skyes bu don 'grub kyi sgrub thabs grub gnyis dpyid ster
las bzhi lhun grub
Author
mChog gyur gling pa
35
Introduction
na mo pa d+ma va dz+ra ye/_/[ ]dpal ldan sangs rgyas pa d+ma
skyes/_/[ ]kun mkhyen ye shes mdzod [ ]'dzin pa/_/rgyal po sgyu
'phrul che ba'i mchog/_/bla ma ge sar rgyal la 'dud/_/de yang
sprul pa'i gter 'gro 'dul mchog gyur bde chen gling pa'i dgongs
pa'i klong nas brdol ba'i ge sar skyes bu'i sgrub thabs 'di nyid
nyams su len par 'dod pas/_gnas dben par sgrub rten sku gsung
thugs rten spyi dang bye brag/_/gtor ma rin chen 'bar ba/_/sman
raka/_/nyer spyod sogs 'dod yon sna tshogs kyi mchod pa cas
dang/_/gsham gyi bya ba rnams so so'i mos pa ltar 'dor len
rnam/_/khyab gzhig gang byed kyi yo byad bdogs la/
Colophon
ces 'dod gsal sprul pa'i rdo rje'i shis brjod dag snang ma 'dis mjug
bsdus te rol mo bya'o/_/ra'u sgrung mkhan a rmye gzhon nus ring
mo nas bskul ba'i ngor/_/mchog gyur gling pas mdo khams byang
rgyud shar zla dal gyis 'babs pa'i 'gram skyes bu chen po 'khrungs
pa'i yul/_phu nu sum cu'i sras mkhar gyi zhol/_'dur stag thang
khra mor rab byung bco lnga pa'i mgo bo yos lo sprel zla ba'i
dmar phyogs mkha' 'gro 'du ba'i dus chen nyid gtan la phab nyid
char grub pa'i rnal 'byor shes rab rdo rje'i gsung bskul mdzad pas
gzhung rtsa bar gong 'og gsal byed kha skongs phran bu dang
tshogs bskang nyid rdo rje'i gsung byin rlabs can rnams nas btus
te gter chen mchog gyi cod pan 'chang ba pa d+ma kun khyab ye
shes snying pos bris pa sa rba ma ng+ga laM//___//
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXIV,
379–399
36
Additional
-
Bibliography
Text 24
Title
dag snang ge sar skyes bu don 'grub kyi dbang chog phrin las kun
khyab
Author
mChog gyur gling pa
Introduction
na mo ma hA gu ru we/_tshul 'di'i rjes gnang bya bar 'dod pas
gnas khang rgyan gyis spras pa'i gung du gzhung mthun rten gyi
mdun phyogs la gong du rngul tshon spyi dang 'dra ba'i khar dbus
su thugs sgrub kyi dpal gtor dang/_mdun du dpal gtor gtso 'khor
dgu pa/_rtser sku tsaka dar gdugs can/_sngags byang/_phyag
mtshan rnams bshams/_gtor mchod kyis bskor la bdag
mdun/_bzlas pa g.yang sgrub bcas grub pa dang/_bsang gser
skyems bcas byas la/_snod rung gi slob ma bos te khrus nas
dbyung/_bgegs bskrad srung 'khor bsgoms te/_lo rgyus kyi khyad
nga ra/
Colophon
ces pa'ang dus bab kyi lha srung khyad par can 'di rtsod dus kyi
rgud pa'i gnyen po ched du bsngags shing khyad par snga 'gyur
ba'i ring lugs 'dzin pa rnams kyi bsten 'os mchog tu gyur pas gter
'byin grub thob thams cad kyi rgyal po'i gsungs 'di la dbang zhig
dgos zhes theg mchog 'gyur med gling gsum pa'i sku gsung thugs
kyi rigs sras sku mched nas nan bskul gnang ba bzhin bla ma
dang lhag pa'i lhar gsol ba btab ste byi brlabs kyi snang bas rung
37
pa'i mtshan ma mthong ba'i nges shes kyi 'jigs med mkhyen
brtse'i 'od zer bdud 'dul phrin las rol pa rtsal gyi sa rta nag zla'i
dkar phyogs kyi dga' ba gnyis pa bka' rnying bshad sgrub dar
rgyas gling du bris pa dkar phyogs bstan 'gro'i dge mtshan gyis
dbang phyogs thams cad las rnam par rgyal ba'i rgyur gyur
cig/_sa rba ma ng+ga laM/_/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXIV,
401–410
Additional
-
Bibliography
Text 25
Title
ge sar skyes bu don 'grub dang/_rje yi mgul lha bcu gsum gyis
gtsos gzhi gnas bdag po rnams la gsol mchod kyi rim pa 'dod don
phrin las myur 'grub ces bya ba
Author
mChog gyur gling pa
Introduction
-
Colophon
ces ra'u a rme sgrung mkhan gyis bskul ba'i ngor/_mchog gyur
gling pas bris pa dge/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
257–263
Additional
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Bibliography
38
Text 26
Title
-
Author
mChog gyur gling pa
Introduction
seng chen nor bu dgra 'dul gyi bsang mchod ni/
Colophon
zhes pa mchog gyur gling pas 'phrul du bris/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
263–263
Additional
-
Bibliography
Text 27
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
zhes pa ra'u sgrung mkhan a rme gzhon nu'i ring mo nas bskul
ba'i ngor/_mchog gyur gling pas mdo khams byang rgyud shar zla
dal gyis 'bab pa'i 'gram skyes bu chen po sku 'khrungs pa'i
yul/_phu nu sum cu'i gsas mkhar gyi zhol/_'dur stag thang khra
mor rab byung bco lnga pa'i mgo bo yos lo sprel zla ba'i dmar
phyogs kyi mkha' 'gro 'du ba'i dus chen la bris pa dge/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
263–266
Additional
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39
Text 28
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
ces 'di yang ra'u sgrung mkhan a rme gzhon nu'i ring mo nas
bskul ba'i ngor/_mchog gyur gling pas mdo khams byang rgyud
shar zla dal gyis 'bab pa'i 'gram/_skyes bu chen po 'khrungs pa'i
yul/_phu nu sum cu'i gsas mkhar gyi zhol/_'du ra stag thang khra
mor/_rab byung bco lnga pa'i gnam lo gsar du shar ba yos lo sprel
zla ba'i dmar phyogs kyi mkha' 'gro 'du ba'i dus chen la bris pa
dge/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
266–268
Additional
-
Bibliography
Text 29
Title
-
Author
mChog gyur gling pa
Introduction
brtse chen drang srong smon lam las/_grub pa'i mthu stobs rdo rje
nyid/_gzigs pa'i lha min bdud 'joms pa'i/_dpa' bo thod phreng
rtsal la 'dud/_de yang dpal chen po dang pa d+ma dbang gis dam
la btags shing bstan pa srung bar zhal gyis bzhes pa rje yi mgul
lha bcu gsum la gsol mchod 'dod pas/_zhi bar dkar gtor bcu gsum
40
dar mdung gis brgyan pa/_drag por dmar gtor bcu gsum ru
mtshon kyis brgyan pa ji ltar rig pa bsham/_zas gos gtsang ma'i
phud gser skyems sogs dgos pa'i yo byad rnams 'du byas/_bdag gi
rnal 'byor sngon du 'gro bas/ dkon mchog rtsa gsum chos skyong
spyir mchod nas/_
Colophon
ces gtor rten 'dzug byed dam gtsang sar phul nas ga tshas rang
gnas su gshegs/_rdzes kyi bya ba spyi ltar spyad 'di ltar don
brgyud 'brug pa'i ring lugs pa/_ske tshang sprul sku chos kyi
snying po yi zhag sa mang por rjes byon dkar spyad kyi/_nan tan
chen pos bskul mdzad bzhed don ltar/_stag sham rdo rje'i gter
byon khrungs byas nas/_tsha sgang sgrol ma brag gi gnas zhol
du/_rang lo so bdun glang lo khrums zla bar/_phyogs kun rgyu
ba'i sngags 'chang ral pa can/_mchog gyur bde chen gling pas bris
pa dge/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
268–273
Additional
-
Bibliography
Text 30
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
zhes pa 'di yang mchog gyur bde chen gling pas spel pa'o/
41
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
273–274
Additional
-
Bibliography
Text 31
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
ces pa mchog gyur gling pas nye bar mgo phyir tsha sgang sgrol
ma ri khrod zhol e waM chos sgar du glang lo khrums zla ba'i bco
lnga'i nyin bris pa dge/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
274–277
Additional
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Bibliography
Text 32
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
zhes pa 'di ni gan gzhung gi/_a rgod sngags 'chang gyis bskul
ngor/_phyogs kun rgyu ba'i mchog gling gis/_glang lo khrums
zla'i bco lnga la/_tsha sgar sgrol ma'i ri khrod zhol/_e waM chos
sgar nas spel lo/
42
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
277–281
Additional
-
Bibliography
Text 33
Title
bstan srung dmag dpon gyi rgyal gyi gsol mchod
Author
mChog gyur gling pa
Introduction
-
Colophon
zhes pa 'di ni ri bo che rtse bla brang gi mdzod kun dga' rgyal
mtshan nas gsung ngor mchog gyur gling pas bris pa dge legs
'phel/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
281–284
Additional
-
Bibliography
Text 34
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
zhes pa 'di ni ri bo che rtse bla brang gi mdzod kun dga' rgyal
mtshan nas gsung ngor mchog gyur gling pas bris pa dge legs
'phel/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
43
284–286
Additional
-
Bibliography
Text 35
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
zhes pa 'di ni pu ri dgon gyi dge bshes shes rab chos 'phel gyis
bskul ngor/_ mchog gyur gling pas mkha' 'gro 'bum rdzong gi
gnas nang du bris pa dge/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
286–287
Additional
-
Bibliography
Text 36
Title
-
Author
mChog gyur gling pa
Introduction
/_/gu ru pa d+ma snang srid zil gnon rtsal la phyag 'tshal lo/_/'dir
rje rgyal zhes ni la gtor ma gser skyems 'bul zhis phrin las bcol
ba'i rim pa ni/_dmar gtor sha khrag gis brgyan pa'am/_yang na
gser skyems gang rung bshams la/
Colophon
rdo shul yon mchod thams cad kyis/_gzi rgyal bsang zhig dgos
zhes zer/_de nas yun ring lus song bas/_da res dil yag rdo rje
44
gling/_yod skabs mchog gyur gling pas bris/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
287–290
Additional
-
Bibliography
Text 37
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
zhes pas rang yul gzhi bdag rnams/_rdzogs chen klong nas mchod
pa'i thabs/_be hu kar grub kyis bskul ngor/_mchog gyur bde chen
gling pa yis/_dpal gyur bde chen gling pa yis/_dpal gzhung
khams gsum gsal gyi thang/_e waM chos skar nang du bris/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
290–293
Additional
-
Bibliography
Text 38
Title
mo khad ye brdzu‘i gsol ka
Author
mChog gyur gling pa
Introduction
-
Colophon
ces pa zob dang smyon dor med par mthong snang dang dge rgyal
dpon sde skyong bar 'dug pas yid byed sa nges dang/_rten cing
45
'brel ba 'byung i yod bsam nas/_mchog gyur gling pas e waM
chos skar nang du bris pa dge legs 'phel//
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
293–295
Additional
-
Bibliography
Text 39
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
khrag 'thung bdud 'dul mchog gyur gling pas smras bzhin du gdan
sa chen po mdo sngags bshad sgrub gling du bris mkhan btsun pa
rnal 'byor dbang phyug gyis bgyis shing grub pa 'dis kyang yul
phyogs rdzog ldan dam pa'i dpal la spyod gyur cig/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
295–304
Additional
-
Bibliography
Text 40
Title
-
Author
mChog gyur gling pa
Introduction
-
Colophon
gsang gzhung e waM chos skar du/_mchog gyur gling pas sbyar
46
ba dge
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
304–305
Additional
-
Bibliography
Text 41
Title
-
Author
mChog gyur gling pa
Introduction
/mchod rdzas bshams/
Colophon
gter chen mchog gyur gling pas mthong grol lha khang nas dkor
bdag zhal gzigs skabs bris pa'o/
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
305–307
Additional
-
Bibliography
Text 42
Title
-
Author
mChog gyur gling pa
Introduction
/na mo pa d+ma kAra ye/_/gnas srung chen po stags lha me 'bar
gyi gsol mchod ni/
Colophon
sri'u gson sku gzugs rngams 'jigs dang ldan pa bris la khyim la
btags zhes gnas srung sgrub pa dge 'dun rgya mtshos bskul
ngor/_mchog gyur bde chen gling pas sbyar ba dge gyur cig/_/sa
47
rba ma ng+ga laM//_//
Publication
yi zab gter yid bzhin nor bu‘i chos mdzod chen mo Vol. XXXVII,
307–311
Additional
-
Bibliography
Text 43
Title
ge sar skyes bu chen po'i gsol mchod rdzogs ldan sprin gyi rol mo
Author
‘Jam dbyang mkhyen brtse dbang po
Introduction
/na mo gu ru pa d+mA kA rA ya/_/'dir o rgyan chen po'i bka'
nyan/_bod yul yongs kyi dgra lha ge sar skyes bu chen po la gsol
mchod bya bar 'dod na/_gtor ma skyems phud bsang gsur sogs ji
ltar 'byor ba'i yo byad rnams la dmigs te/
Colophon
/ces pa'ang gzhan la phan po'i sgo cung zad mthong ltar/_mtsho
skyes bla ma dgyes pa'i 'bangs mkhyen brtse'i dbang pos gang
shar bris pa dge legs kyi don kun lhun gyis grub pa'i rgyur gyur
cig
Publication
gling ge sar gyi sgrub skor Vol.1, 1a–2b
Text 44
Title
sku rje ge sar rgyal po'i gsol mchod shin tu bsdus pa bkra shis kyi
sgra dbyangs
Author
‘Jam dbyang mkhyen brtse dbang po
Introduction
/na mo gu ru pa d+mA kA rA ya/_mchod gtor gser skyems bsang
sogs ji ltar 'byor ba'i mchod rdzas/
48
Colophon
/ces pa'ang gling rje rin po che'i bka'i phrin las pa dad dam lugs
gnyis dpal gyis skyong ba'i bzang po dpal ldan bkra shis pa'i lha
rdzas dang bcas gsung ngor/_'jam dbyang mkhyen brtse'i dbang
pos dus tshes dge bar 'phral du bris pa mang+ga laM/
Publication
gling ge sar gyi sgrub skor Vol.1, 2b–3a
Text 45
Title
sku rje ge sar bsangs mchod dgos 'dod char 'bebs
Author
‘Jam mgon kong sprul blo gros mtha‘ yas
Introduction
/oM swa sti/_pa d+ma'i bka' sdod gling rje ge sar gsol zhing
mchod par 'dod pas/_gtor ma gser skyems sogs ji ltar 'os pa'i
mchod rdzas dang bsangs kyi yo byad 'du byas/_byin rlabs spyi
mthun nam 'bru gsum brjod pas bsangs sbyangs spel la dbyangs
rol bcas 'di skad do/
Colophon
/ces pa'ang rdo rje 'chang pa d+ma'i mtshan can gyis sku zhi bar
gshegs kha rang du rten 'brel dang dgos pa zhig yod pas dgra lha'i
bsangs snyan 'jeb gang che'i tshig tshogs can zhig 'phral du thon
dgos zhes lha rdzas dang bcas te dgyes pa chen pos bka' yi bskul
ba ltar ka rma ngag dbang yon tan rgya mtshos de 'phral nyid du
bsam gtan skyil bur bris pa dge legs 'phel//_mang+galaM//
Publication
rgya chen bka‘ mdzod Vol.XII, 539–543. See Schuh 1976: 266.
Text 46
Title
'dzam gling gi rgyal po ge sar gsol mchod bsam don myur 'grubs
Author
Nyag bla pa d+ma bdud ‘dul
49
Introduction
-
Colophon
-
Publication
nyag bla pad+ma bdud 'dul gyi gter chos skor gesar, Vol.1, 455–
457
Text 47
Title
rig pa 'gyur med ye shes kyi skyes bu chen po'i bla ma'i rnal 'byor
Author
Mi pham rnam rgyal
Details
Stein 1959: 71 & Schuh 1973: 144
Publication
gsung ‘bum (Kazi)Vol.V, 651–654
Text 48
Title
ngo mtshar rtogs brjod brda' gsang nor bu'i me long
Author
Mi pham rnam rgyal
Details
Stein 1959: 71 & Schuh 1973: 144
Publication
gsung ‘bum (Kazi)Vol.V, 654–656
Text 49
Title
hor 'dul gsol 'debs dpa' bo'i gad rgyang
Author
Mi pham rnam rgyal
Details
Stein 1959: 71 & Schuh 1973: 145
Publication
gsung ‘bum (Kazi)Vol.V, 656–658
Text 50
Title
ge sar skyes bu chen po rdo rje tshe rgyal gyi bskang gsol 'dod
50
dgu myur 'grub
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 145
Publication
gsung ‘bum (Kazi)Vol.V, 658–667
Text 51
Title
-
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 146
Publication
gsung ‘bum (Kazi)Vol.V, 667–668
Text 52
Title
wer ma'i gsol lo chen po'i bro yis las mtha' shin tu zab pa
Author
Mi pham rnam rgyal
Details
Schuh 1973: 146
Publication
gsung ‘bum (Kazi)Vol.V, 668–669
Text 53
Title
ge sar rgyal po la bsten nas lcag tshan yid bzhin nor bu sgrub pa
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 146
Publication
gsung ‘bum (Kazi)Vol.V, 669–672
Text 54
Title
ge sar rgyal po'i g.yang sgrub yid bzhin nor bu bsam 'phel
51
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 147
Publication
gsung ‘bum (Kazi)Vol.V, 672–678
Text 55
Title
ge sar rgyal po'i g.yang gug srid zhi'i dwangs bcud sdud pa'i nor
bu
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 147
Publication
gsung ‘bum (Kazi)Vol.V, 678–680
Text 56
Title
ge sar gter bdag wer ma'i bskang ba nor bu rgyas pa'i sprin chen
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 148
Publication
gsung ‘bum (Kazi)Vol.V, 680–684
Text 57
Title
-
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 148
Publication
gsung ‘bum (Kazi)Vol.V, 684–684
Text 58
Title
bse ru 'od ldan dkar po'i zab gsang snyan brgyud shog dril ma
52
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 148
Publication
gsung ‘bum (Kazi)Vol.V, 684–686
Text 59
Title
snang gsal wer ma'i bsang mchod kun gsal nor bu'i me long
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 149
Publication
gsung ‘bum (Kazi)Vol.V, 686–687
Text 60
Title
-
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 149
Publication
gsung ‘bum (Kazi)Vol.V, 691–692
Text 61
Title
-
Author
Mi pham rnam rgyal
Details
Schuh 1973: 149
Publication
gsung ‘bum (Kazi)Vol.V, 687–688
Text 62
Title
rlung rta gsol bsdus
Author
Mi pham rnam rgyal
53
Details
Schuh 1973: 149
Publication
gsung ‘bum (Kazi)Vol.V, 688–688
Text 63
Title
bod yul seng chen rgyal po la brten pa'i/_bsod nams rlung rta
bskyed pa'i cho ga skal bzang snying gi thig le
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 150
Publication
gsung ‘bum (Kazi)Vol.V, 688–691
Text 64
Title
rdo rje'i seng chen rgyal po la brten 'brel rlung rta bskyed pa'i cho
ga
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 150
Publication
gsung ‘bum (Kazi)Vol.V, 692–699
Text 65
Title
ma sang dgra grub
Author
Mi pham rnam rgyal
Details
Schuh 1973: 150
Publication
gsung ‘bum (Kazi)Vol.V, 699–701
Text 66
Title
phud mchod phywa g.yang sprin chen
54
Author
Mi pham rnam rgyal
Details
Schuh 1973: 150
Publication
gsung ‘bum (Kazi)Vol.V, 701–702
Text 67
Title
dgra 'dul nor bu'i snying tig
Author
Mi pham rnam rgyal
Details
Stein 1959: 72 & Schuh 1973: 151
Publication
gsung ‘bum (Kazi)Vol.V, 702–703
Text 68
Title
dgra bla yus gzhug
Author
Mi pham rnam rgyal
Details
Schuh 1973: 151
Publication
gsung ‘bum (Kazi)Vol.V, 703–704
Text 69
Title
ge sar nor bu'i phrin bcol rdo rje'i gad rgyang
Author
Mi pham rnam rgyal
Details
Schuh 1973: 151
Publication
gsung ‘bum (Kazi)Vol.V, 704–705
Text 70
Title
-
Author
Mi pham rnam rgyal
55
Details
Schuh 1973: 151
Publication
gsung ‘bum (Kazi)Vol.V, 705–708
Text 71
Title
ge sar gsol 'debs
Author
Mi pham rnam rgyal
Details
Schuh 1973: 151
Publication
gsung ‘bum (Kazi)Vol.V, 708–708
Text 72
Title
ge sar rgyal po'i gsol mchod
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 151
Publication
gsung ‘bum (Kazi)Vol.V, 708–709
Text 73
Title
ge sar nor sgrub man ngag
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 152
Publication
gsung ‘bum (Kazi)Vol.V, 709–710
Text 74
Title
ge sar srog gi 'khor lo
Author
Mi pham rnam rgyal
Details
Schuh 1973: 152
56
Publication
gsung ‘bum (Kazi)Vol.V, 710–711
Text 75
Title
gsang ba lha mo sgrub pa
Author
Mi pham rnam rgyal
Details
Schuh 1973: 152
Publication
gsung ‘bum (Kazi)Vol.V, 711–711
Text 76
Title
ge sar rgyal po'i bdang sdud
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 152
Publication
gsung ‘bum (Kazi)Vol.V, 712–712
Text 77
Title
wer ma'i lha bsang ring mo dgra bla'i dpa' glu
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 152
Publication
gsung ‘bum (Kazi)Vol.V, 712–717
Text 78
Title
-
Author
Mi pham rnam rgyal
Details
Schuh 1973: 153
Publication
gsung ‘bum (Kazi)Vol.V, 717–722
57
Text 79
Title
pho lha yo bcos
Author
Mi pham rnam rgyal
Details
Schuh 1973: 153
Publication
gsung ‘bum (Kazi)Vol.V, 722–723
Text 80
Title
-
Author
Mi pham rnam rgyal
Details
Schuh 1973: 153
Publication
gsung ‘bum (Kazi)Vol.V, 723–724
Text 81
Title
-
Author
Mi pham rnam rgyal
Details
Schuh 1973: 153
Publication
gsung ‘bum (Kazi)Vol.V, 724–725
Text 82
Title
seng chen ge sar nor bu'i gsol mchod phrin las lhun grub
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 153
Publication
gsung ‘bum (Kazi)Vol.V, 725–728
58
Text 83
Title
ge sar gsol bsdus
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 153
Publication
gsung ‘bum (Kazi)Vol.V, 728–728
Text 84
Title
dgra bla'i rgyal po ge sar gyi rgyung gsol bsam don lhun 'grub
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 154
Publication
gsung ‘bum (Kazi)Vol.V, 728–729
Text 85
Title
gsol mchod phrin las myur 'grub
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 154
Publication
gsung ‘bum (Kazi)Vol.V, 731–750
Text 86
Title
ge sar rdo rje tshe'i rgyal po'i gzhung dang man ngag gi skor
Author
Mi pham rnam rgyal
Details
Stein 1959: 73 & Schuh 1973: 154–156
Publication
gsung ‘bum (Kazi)Vol.V, 751–759
59
Text 87
Title
g.yang sgye drub lugs
Author
Mi pham rnam rgyal
Details
Schuh (1973: 156)
Publication
gsung ‘bum (Kazi)Vol.V, 759–761
Text 88
Title
-
Author
Mi pham rnam rgyal
Details
Stein 1959: 73ff. & Schuh 1973: 156
Publication
gsung ‘bum (Kazi)Vol.V, 761–763
Text 89
Title
-
Author
Mi pham rnam rgyal
Details
Stein 1959: 74 & Schuh 1973: 156
Publication
gsung ‘bum (Kazi)Vol.V, 765–765
Text 90
Title
'dzam gling dung zla dkar po 'bum pa rgya tsha zhal dkar gyi
phrin las rdo rje'i rlung shugs
Author
Mi pham rnam rgyal
Details
Publication
gsung ‘bum (Kazi)Vol.V, 767–769
60
Text 91
Title
sga bde'i gsol bsdus dgra bgegs dpung 'joms
Author
Mi pham rnam rgyal
Details
Stein 1959: 74 & Schuh 1973: 157
Publication
gsung ‘bum (Kazi)Vol.V, 771–772
Text 92
Title
ge sar rgyal po'i g.yang bod phywa g.yang 'gugs pa'i lcags kyu
Author
Mi pham rnam rgyal
Details
Stein 1959: 74 & Schuh 1973: 157
Publication
gsung ‘bum (Kazi)Vol.V, 773–776
2.3 Secondary literature—annotated bibliography
Allen 2002
Douglas Allen, Myth and Religion in Mircea Eliade,
Routledge, New York/London, 2002—Examines the
tenets and methods at the core of Eliade‘s
scholarship.
Bäcker 1986
Jörg Bäcker, Wie Geser nach China eindrang und
den Leichnam der Zauberin verbrannte, ZAS 19, p.
278Ḍ285, 1986—Presents a new Gesar chapter of
the epic found in Yunnan.
Balikci 2008
Anna Balikci, Gurus, Shamans and Ancestors, Brill,
Leiden/Boston, 2008—Considers the relationship
61
between dharma, shamanism, and spirit cults in
Sikkim.
Barron 2005
Richard
Barron
Marvelous
(trs.),
Garland
of
Nyoshul
Rare
Khenpo,
Gems,
A
Padma
Publishing, 2005—Gives an account of the lives and
lineages of the masters of rDzogs chen.
Beer 2000
Robert Beer, The Encyclopedia of Tibetan Symbols
and Motifs, Serindia, Chicago/London, 2000.
Beer 2003
Robert Beer, The Handbook of Tibetan Buddhist
Symbols,
Serindia,
Chicago/London,
2003—
Presents the various outer, inner, and secret
offerings and symbols used in Tibetan Buddhism.
Bellezza 1997
John Vincent Bellezza, Divine Dyads—Ancient
Civilizations in Tibet, Library of Tibetan Works &
Archives, Dharamsala, 1997—Analyzes the deities
of the mountain and lake with regard to their
mythology, nature, and function in Tibetan history
and religion.
Bellezza 2005
John Vincent Bellezza, Spirit-mediums, Sacred
Mountains and Related Bon Textual Traditions in
Upper Tibet, Brill, Leiden-Boston, 2005—Studies
various mountain deities and their rituals in the Bon
62
texts. Examinesḍinter aliaḍthe similarities between
sgra blas and mountain deities.
Bellezza 2008
John Vincent Bellezza, Zhang Zhung, Foundations
of Civilizations in Tibet, VÖAW, Vienna, 2008—
Presents in great detail the culture of Zhang Zhung
with regard to religion, political organization, and
textual
traditions.
places,deities,
Contains
demons,
an
spirits,
index
historical
of
and
legendary human personalities, Tibetan religious
and cultural terms.
Berounský 2009
Daniel Berounský, ―Soul of the Enemy‖ and
Warrior Deities (dgra bla): Two Tibetan Myths on
Primordial
Battle.
In:
Mongolica-Tibetica
Pragensia ‘09, Vol 2.2, Publication of Charles
University in Prague Philosophical Faculty, Institute
of South and Central Asian Studies, Seminar of
Mongolian Studies, Prague, 2009—Represents the
most complete study of the term dgra lha to date.
Bethlenfalvy 2003
Geza Bethlenfalvy, Frightening and Protective
Deities: Sky-, Air-, Earth-, Mountain-, Waterdemons, Helpful and Harmful Demons, Spirits,
Ghosts, Devils, and Witches in Tibet and Mongolia.
In: Kelényi 2003: 27–46.
63
Beyer 1988
Stephan Beyer, Magic and Ritual in Tibet, The Cult
of Tārā, repr., Motilal Banarsidass, Delhi, 1988—
Studies the various aspects of the cult of Tārā.
Contains detailed information about the rituals
(mantras, mudras, etc.)
Beyer 1992
Stephan Beyer, The Classical Tibetan Language,
State University of New York Press, Albany, NY,
1992.
Bjerken 2004
Zeff Bjerken, Exorcising the Illusions of Bon
―Shamans‖Ś a Critical Genealogy of Shamanism in
Tibetan Religions, Revue d‘Études tibétaines,
Numéro 6, Paris, octobre 2004.
Blondeau 1972
Anne-Marie Blondeau, Mat riaux pour l tude de
l hippologie et de l hippiatrie tib taines
partir des
manuscrits de Touen-houang], Droz, Genève,
1972—Presents materials regarding hippology and
hippiatry on the basis of Dunhuang manuscripts.
Blondeau 1988
Anne-Marie Blondeau, La controverse soulevée par
l‘inclusion de rituels bon-po dans le Rin-čhen gtermjod. In: Uebach & Panglung 1988: 55–67—
Analyzes the controversy caused by the acceptance
of Bon po rituals by the Ris-med movement.
64
Blondeau 1990
Anne-Marie Blondeau, Questions préliminaires sur
les rituels mdos. In: Tibet civilisation et société,
Colloque organisé par la Fondation Singer-Polignac,
Paris, April 27–29, 1987, Édtions de la Fondation
Singer-Polignac, Paris, 1990—Describes the mdos
rituals whose function is to expel demons by an act
of ransom.
Blondeau 1998
Anne-Marie Blondeau, Ed., Tibetan Mountain
Deities, VÖAW, Wien, 1998—Contains several
articles on the topic of mountain deities.
Blondeau 2002
Les Ma mo: mythes cosmogoniques et théogoniques
dans le rnyin ma‘i rgyud ‘bum. In: Eimer/Germano
2002:
293–311—Presents
the
rNying
ma
cosmological myths in relation with the Ma mo
concept.
Blondeau 2008
Anne-Marie Blondeau, Le réseau des mille dieux et
démons: mythes et classifications. In: Revue
d‘Études Tibétaines, Vol.15, 2008—Identifies and
presents the various classifications corresponding to
the eight classes of gods and demons in the way of a
short treatise of Tibetan demonology. Contains
informative translations describing them.
65
Boord 2002
Martin J. Boord, A Bolt of Lightning from the Blue,
Edition Khordong, Darmstdt, 2002.
Buffetrille 2000
Katia Buffetrille, Pélerins, lamas et visionnaires,
WSTB
46,
Arbeitskreis
für
tibetische
und
buddhistische Studien, Universität Wien, Wien,
2000—Examines the Tibetan tradition of pilgrimage
in
various
contexts.
Translates
texts
about
pilgrimage and its related religious practices.
Contains a chapter about A myes rma chen in
Eastern Tibet, who is also Gesar‘s own protector.
Buffetrille 2004a
Katia Buffetrille, The Evolution of a Tibetan
Pilgrimage: the Pilgrimage to A myes rMa chen
Mountain in the 21st Century, Symposium on
Contemporary Tibetan Studies, 21st century Tibet
Issue, p.325–363, Taipeh, 2004—Discusses the
recent evolution of the rMa chen pilgrimage in
North-Eastern Tibet in the light of the recent
development of this region. Lists various available
pilgrimage guides.
Buffetrille 2004b
Katia Buffetrille, Le jeu rituel musical (glu/klu rol)
du village de Sog ru (Reb gong) en A mdo. In:
EMSCAT
35,
2004—Presents
in
detail
the
66
apotropaic ritual based on an offering of games,
entertainment, and songs to the deities.
Cabezón 2010
José Ignacio Cabezón (ed.), Tibetan Ritual, Oxford
University Press, Oxford, 2010—Contains several
articles about various Tibetan rituals.
Cabezón/Jackson 1996
José Ignacio Cabezón & Roger R. Jackson (eds.),
Tibetan LiteratureḍStudies in Genre, Essays in
Honor of Geshe Lhundrup Sopa, Snow Lion, Ithaca,
NY, 1996.
Campbell 2002
Joseph Campbell, The Inner Reaches of Outer
Space, Metaphor as Myth and As Religion, New
World Library, Novato, CA, 2002.
Campbell 2004
Joseph Campbell, Pathways to Bliss, Mythology and
Personal Transformation, New World Library,
Novato, CA, 2004.
Campbell 2008
Joseph Campbell, The Hero With a Thousand Faces,
repr., New World Library, Novato, CA, 2008.
Cantwell 1997
Cathy Cantwell, To Meditate upon Consciousness as
VajraŚ Ritual ―Killing and Liberation‖ in the
Rnying-ma-pa
Tradition.
In:
Tibetan
Studies,
proceedings of the 7th Seminar of the International
67
Association for Tibetan Studies, Ed. Krasser, Much,
Steinkellner & Tauscher, VÖAW, Wien, 1997—
Explores the logic of the liberation of hostile forces,
obstacle-makers, and rudras by means of ritual
killing in the context of the rNying ma tradition.
Cantwell/Mayer 2010
Cathy Cantwell and Rob Mayer, Continuity and
Change in Tibetan Mahāyoga Ritual. In: Cabezón
2010: 69–88.
Chatterji 1981
S.K. Chatterji, Introduction-ḍThe Saga of King
Gesar. In: The Epic of Gesar, Vol.29, Thimphu,
1981—Discusses the relationship between the epic
and the religions of Tibet.
Chayet 2003
Anne Chayet, A propos des toponymes de l‘ pop e
de Gesar. In: RET 3, 2003: 4–29—Includes a
glossary of toponyms and ethnonyms of the Gesar
epic.
Chichlo 1981
Boris Chichlo, Les méthamorphoses du héros
épique. In: Heissig 1981—Studies the theme of the
hero‘s metamorphosis in the Turco-Mongolian
versions of the epic.
68
Cialdini 1993
Robert B. Cialdini, Influence, Quill, New York—A
seminal work about influence from the perspective of
social psychology.
Clemente 1994
Adriano Clemente, The Sgra Bla, Gods of the
Ancestors of Gshen-Rab Mi-Bo according to the
Sgra Bla go Bsang from the Gzi Brjid. In: Kvaerne
1994: 127Ḍ136—Analyzes the meaning of dgra lha
in the context of Bon. Gives a detailed summary of
the fifth chapter of the gZi brjid.
Coleman 2002
William M. Coleman, The Uprising at Batang:
Khams and its Significance in Chinese and Tibetan
History. In: Epstein 2002—Explores the conditions
having led to the Tibetan uprising against the
Chinese commissioner Feng Quan in 1904.
Cornu 2006
Philippe Cornu, Dictionnaire encyclopédique du
bouddhisme, Éditions du Seuil, Paris, 2006.
Cuevas 2003
Bryan J. Cuevas, The Hidden History of The Tibetan
Book of the Dead, Oxford University Press, Oxford,
2003.
Cuevas 2010
Bryan J. Cuevas, The ―Calf‘s Nipple‖ (Be‘u bum) of
Ju Mipham (‘Ju Mi pham). In: Cabezón 2010: 165–
69
186—Presents Mipham‘s handbook about magic
rites, Las sna tshogs pa‘i sngags kyi be‘u ‘bum.
Dagyab 1992
Loden
Sherap
Dagyab,
Buddhistische
Glückssymbole im tibetischen Kulturraum, Eugen
Diederichs Verlag, Munich, 1992—Describes the
main Tibetan symbols of good fortune.
Dagyab 2002
Loden
Sherap
Dagyab,
Götter-ḍWesen
oder
Projektionen des Geistes? In: Tractata Tibetica et
Mongolica, Festschrift für Klaus Sagaster zum 65.
Geburtstag,
Ed.
Kollmar-Paulenz
&
Peter,
Harrassowitz Verlag, Wiesbaden, 2002.
Dargyay 1988
Eva K. Dargyay, In Search for Gesar. In: Uebach &
Panglung 1988: 87Ḍ93.
Dargyay 1991
Eva K. Dargyay, Sangha and State in Imperial Tibet.
In: Steinkellner 1991: 111–127.
David-Néel/Yongden 1992 Alexandra David-Néel & Guru Yongden, La vie
surhumaine de Guésar de Ling, le Héros tibétain
racontée par les bardes de son pays, Éditions du
Rocher, Paris, Repr., 1992—Introduces the Gesar
epic and retells the narrative on the basis of the
Khams version.
70
Dewalt 2002
Kathleen M. Dewalt & Billie R. Dewalt, Participant
Observation, Altamira Press, New York/Oxford,
2002—Describes the qualitative research method of
participant observation in the context of cultural
anthropology.
Diemberger 1998
Hildegard Diemberger, The Horseman in Red. In:
Blondeau
1998:
43–55—Describes
a
btsan
mountain deity of Southern Tibet and its cult.
Dilgo Khyentse 1996
Dilgo Khyentse, Le trésor du coeur des être éveillés,
Éditions du Seuil, Paris, 1996.
Doctor 2005
Andreas Doctor, Tibetan Treasure Literature, Snow
Lion Publications, Ithaca, NY, 2005—Investigates
the Tibetan gter ma literature, in particular the
works of mChog gyur gling pa.
Dorjee 1996
Pema Dorjee, Stupa and Its Technology: A TibetoBuddhist Perspective, Motilal Banarsidass, Delhi,
1996.
Dorje/Kapstein 1991
Gyurme Dorje & Matthew Kapstein (trs.), The
Nyingma School of Tibetan Buddhism, Dudjom
Rinpoche, Wisdom Publications, 1991—Considers
71
the history, teachings, characters, and practices of
the rNying ma school.
Dzongsar Khyentse 2007
Dzongsar Jamyang Khyentse, What Makes You Not
a Buddhist, Shambhala, Boston & London, 2007.
Ehrhard 2008
Franz-Karl Ehrhard, A Rosary of Rubies, Collectanea
Himalayica 2, Indus Verlag, München, 2008—
Describes inter alia the cult of the seven Mamo
sisterss.
Eimer/Germano 2002
Helmut Eimer & David Germano, The Many Canons
of Tibetan Buddhism, Proceedings of the Ninth
Seminar of the International Association for Tibetan
Studies, Leiden, 2000, Brill, Leiden/Boston, 2002.
Eliade 1998
Mircea Eliade, Myth and Reality, Waveland Press,
repr.,
Long Grove,
IL, 1998—Examines
the
structures and function of myths in traditional
societies.
Elgood 2004
Robert Elgood, Hindu Arms and Ritual, Eburon,
Delft, 2004.
Epic 1979–84
The Epic of Gesar: ‘dzam gling Gesar rgyal po‘i
rtogs brjod sna tshogs gtam gyi phreng ba, 31
Volumes, Kunsang Tobgyel, Thimphu, 1979–
72
1984—Presents various narratives of the Gesar epic
in Tibetan with foreword, preface and introduction
in English.
Epstein 2002
Lawrence Epstein (ed.), Khams pa Histories,
Proceedings
of
the
Ninth
Seminar
of
the
International Association for Tibetan Studies, Leiden
2000, Brill, Leiden/Boston, 2002—Considers the
history of Khams, the region from which the Gesar
rituals of the ris med movement originate.
Farkas/Tibor 2002
János Farkas-Tibor Szabó, The Pictorial World of
the
Tibeto-Mongolian
Demons,
Mandala
&
Librotrade, Budapest, 2002—Describes various
kinds
of demons
on
the
basis
of various
iconographic documents such as images and
thangkas.
Fitzherbert 2009
Solomon George Fitzherbert, The Tibetan Gesar
Epic as Oral Literature. In: Contemporary Visions
in Tibetan Studies, Dotson et al. (eds.), Serindia
Publications, Chicago, IL., 2009—Studies the oral
nature and poetic language of the Gesar epic.
Francke 1902
A.H. Francke, Der Wintermythus der Kesarsage,
Société Finno-Ougrienne, Helsingfors, 1902.
73
Francke 1981
A.H. Francke, Preface. In: The Epic of Gesar,
Vol.29, Thimphu, 1981.
Gaenszle 2007
Martin Gaenszle, Ancestral Voices, Oral Ritual
Texts and their
Social Contexts among the
Mehawang Rai of East Nepal, Lit Verlag, Münster,
2007—Presents a thorough studies of rituals in
performance on the methodological basis of
linguistic anthropology.
Gerke 2007
Barbara Gerke, Engaging the Subtle Body: ReApproaching bla Rituals in the Himalayas. In:
Schrempf 2007: 191–212—Contains a detailed
study of bla, its nature, its function, and its role in
Tibetan medicine.
Gibson 1985
Todd Gibson, dgra lha: a Re-examination. In:
Journal of the Tibet Society 5, 1985: 67–72—Studies
the meaning of dgra lha and the alternative spellings
of this term.
Gosh 1997
Anandamayee Gosh, Some Languages Traits in the
Ladwags Version of the Gesar Epic, BOT 33,1,
1997—Analyzes
some
archaic
syntactic
and
morphological particularities of the language used
in the Ladakh version of the epic.
74
Guha 1981
B.S. Guha, Foreword, The Epic of Gesar, Vol.29,
Thimphu, 1981—Gives a general introduction to the
epic.
rGyal/Rino 2008
sNying bo rgyal and R. Solomon Rino, Deity Men,
Asian Highlands Perspectives Volume Three, Xining
City,
Plateau
Publications,
2008—Studies
the
religious phenomenon of ‗lha pa‘.
Gyamco/Aiming 2003
Jambian Gyamco & Zhou Aiming, Thangka
Paintings: An Illustrated Manual of the Tibetan Epic
Gesar, China Pictorial Publishing House, Beijing,
2003—Illustrates the epic with thangkas and
various iconographic documents.Includes some
modern materials as well as a bibliography of
Chinese references translated into English.
Hamayon 1981
Roberte Hamayon, Tricks and Turns of Legitimate
Perpetuation.
In:
Heissig
1981—Studies
the
anthropological role of the epic as a model on the
basis of the Buryat version.
Hamayon 1982
Roberte Hamayon, Tricks and Turns of Legitimate
Perpetuation (Continuation). In: Heissig 1982—See
above.
75
Hangalov 1969
M. N. Hangalov, Abaj Geser bogdo han. In:
Sobranie sočinenij, T. II, Ulan-Ude, 1969: 229–326.
Hazod 1991
Guntram
Hazod,
Die
―Herkunft―
und
die
„Ankunft― des tibetischen Königs. In: Steinkellner
1991: 193–220—Explains the myth of the divine
origin of the Tibetan first kings and its polotical
aspects.
Heissig 1978
Walter Heissig, Geser Khan als Heilsgottheit. In:
Proceedings of the Csoma de Kőrös Memorial
Symposium, p. 125–152, Louis
Ligeti (ed.),
Akadémiai Kiadó, Budapest, 1978—Presents and
translates important early documents related to the
practice of Gesar as a protector in Mongolia.
Heissig 1979
Walter Heissig (ed.), Die mongolischen Epen, Ein
Symposium, Harrassowitz, Wiesbaden, 1979.
Heissig 1981
Walter Heissig (ed.), Fragen der mongolischen
Heldendichtung,
Teil
I,
Vorträge
des
2.
Epensymposiums des Sonderforschungsbereichs 12
Bonn 1979, Harrassowitz, Wiesbaden, 1981.
Heissig 1982
Walter Heissig (ed.), Fragen der mongolischen
Heldendichtung,
Teil
II,
Vorträge
des
3.
76
Epensymposiums des Sonderforschungsbereichs 12
Bonn 1980, Harrassowitz, Wiesbaden, 1982.
Heissig 1983
Walther Heissig, Geser-Studien, Westdeutscher
Verlag, Opladen, 1983—Studies various aspects of
the Geser epic in Mongolia. Of particular interest
for the comprehension of some references made in
the rituals was the chapter about weapons and
horses.
Heissig 1993
Walter
Heissig,
Motiv
und
Wirklichkeit,
Harrassowitz Verlag, Wiesbaden, 1993.
Heissig 2002
Walther Heissig, Zu einigen Textvarianten des
mongolischen
Geser-Rauchopfers.
In:
Tractata
Tibetica et Mongolica, Festschrift für Klaus Sagaster
zum 65. Geburtstag, Ed. Kollmar-Paulenz & Peter,
Harrassowitz Verlag, Wiesbaden, 2002—Studies the
bsang rituals in the Mongolian Geser tradition.
Helffer 1977
Mireille Helffer, Les chants dans l‘ pop e tib taine
de Ge-sar d‘après le livre de la course de cheval,
Librairie Droz, Genève-Paris, 1977—Presents and
gives a translation of several Gesar cantos. Clarifies
technical
terms
and
thematically
categorizes
vocabulary.Contains invaluable information about
77
the epic in general and the orality of the Gesar
narrative tradition in particular by documenting the
various cantos and their respective melodies.
Helffer 1982
Mireille Helffer, Les airs dans l‘ pop e de Ge-sar:
tradition orale et tradition écrite. In: Heissig 1982—
Studies the orality of the epic through the various
melodies sung by bards from Khams.
Helffer 1994
Mireille Helffer, mchod rol, Les instruments de la
musique tibétaine, CNRS Editions, Paris, 1994—
Describes the Tibetan music instruments used in
rituals.
Hermanns 1955
Matthias
Hermanns,
Mythologie
der
Tibeter,
Athenaion, Germany, 1955.
Hermanns 1965
Matthias Hermanns, Das National-Epos der Tibeter
Gling
König
Gesar,
Verlag
Josef
Habbel,
Regensburg, 1965—Represents one of the ‗roottexts‘ for the study of the epic. See above the
introduction of our study.
Herrmann 1988
Silke Herrmann, Possibilities for New Perspectives
in Epic Research on the Tibetan Gesar. In: Uebach
& Panglung 1988: 197Ḍ201—Gives a detailed
account of Francke‘s and Stein‘s philological
78
analysis of the literary epic in relation with the
various oral traditions told by bards.
Herrmann 1991
Silke Hermann, Kesar-Versionen aus Ladakh,
Harrassowitz,
Wiesbaden,
1991—Studies
the
Ladakhi versions of the epic. Contains inter alia an
index of important concepts pertaining to the epic
based on Heissig and Thompson‘s research.
Hoffmann 1950
Helmut Hoffmann, Quellen zur Geschichte der
tibetischen Bon-Religion, Verlag der Akademie der
Wissenschaften
und
der
Literatur
in
Mainz,
Wiesbaden, 1950.
Horwitz 1993
Jonathan Horwitz, Shamanic Rites Seen from a
Shamanic Perspective. In: The problem of Ritual,
ed. Tore Ahlbäck, Almquist & Wiksell International,
Stockholm, 1993.
Huber 1999
Toni Huber, The Cult of Pure Crystal Mountain,
Oxford University Press, Oxford, 1999—Studies an
example of a mountain cult. Explains the main
characterisitics of the yul lha/gnas ri concepts (ibid.:
11Ḍ57).
Hummel 1974
Siegbert Hummel, The Three Sisters in the Ge-sar
Epic. In: Bulletin of Tibetology 2, 1974: 5–12—
79
Determines who Gesar‘s protectors, named the
‗Three sisters‘, represen in a Mongolian version of
the epic.
Hummel 1993
Siegbert Hummel, Mythologisches aus Eurasien im
Ge-sar-Heldenepos der Tibeter, Fabri Verlag, Ulm,
1993—Establishes connections between the Gesar
epic and various Eurasian myths.
Ihara 1992
Ihara Shoren & Yamaguchi Zuiho (eds.), Tibetan
Studies, Proceedings of the 5th Seminar of the
International Association for Tibetan Studies, Narita
1989, Naritasan Shinshoji, 1992.
Imogenov 1995
M. Imogenov, Abaj Geser HübüünḍAbaj Geser
Mogučij. Moskva, 1995.
Jacobson 2007
Eric Jacobson, ‗Life-Wind Illness‘ in Tibetan
Medicine: Depression, Generalised Anxiety, and
Panic Attack. In: Schrempf 2007: 225–245.
Jiacuo 1994
Jiangbian Jiacuo, An Investigation of Gesar‘s Arrow
Divination (Gesar mdav-mo). In: Kvaerne 1994:
403–407—Explains the Gesar arrow divination and
lists the various types of divinations connected with
Gesar in the broader context of the various methods
of divination used in Tibet.
80
Jovic 2010
Nika Jovic, The Cult of the ‘Go ba‘i lha lnga,
Diplomarbeit (MA thesis), University of Vienna,
2010—Gives a translation and detailed analysis of a
text about the cult of the five personal deities (‘go
ba‘i lha).
Kapstein 2000
Matthew Kapstein, The Tibetan Assimilation of
Buddhism, Oxford University Press, Oxford, 2000—
Contains a fascinating account of rNying ma
foundational myths such as those of Rudra and
Samantabhadra.
Kapstein 2007
Matthew Kapstein, Mulian in the Land of Snows and
Gesar in Hell. In: The Buddhist Dead: Practices,
Discourses, Represen-tations, Bryan J. Cuevas and
Jacqueline I. Stone (eds.), University of Hawaii
Press, Honolulu, HI, 2007.
Karmay 1993a
Samten G. Karmay, The Wind-Horse and the WellBeing of Man. In: Charles Ramble et al. (eds.),
Proceedings of the International Seminars on the
Anthropology
of
Tibet
and
the
Himalaya,
Ethnographic Museum of the University of Zurich
Sept. 21–28 1990, 1993: 150–157—Reviews various
issues pertaining to the rlung rta rituals, such as the
81
etymology or the myths at the basis of the ritual.
Analyzes rlung rta in the context of the Gesar cult.
Karmay 1993b
Samten G. Karmay, The Theoretical Basis of the
Tibetan Epic, with Reference to a ‗Chronological
Order‘ of the Various Episodes in the Gesar Epic,
BSOAS 56,2, p. 234Ḍ246, 1993—Gives a detailed
account of Gesar‘s life by aggregating various
versions of the epic. Discusses the question of the
four kingdoms surrounding Gling.
Karmay 1994
Samten G. Karmay, The Origins Myths of the First
King of Tibet as Revealed in the Can-lga. In:
Kvaerne 1994: 408–429—Examines various texts
about the first Tibetan kings. Contains important
remarks about the relation between myth, ritual, and
social relations in the traditional Tibetan society.
Karmay 1998
Samten G. Karmay, The Arrow and the Spindle,
Mandala Book Point, Kathmandu, 1998—Studies
various aspects of the Bon and pre-Buddhist folk
religions.
Karmay 2003
Samten G. Karmay, Note sur l‘origine des huit
cat gories d‘esprits, Revue d‘Études tibétaines,
Numéro 2, Paris, avril 2003—Describes the eight
82
classes of gods and demons. Gives some important
precisions regarding concepts such as sku bla.
Karmay 2005
Samten G. Karmay, The Arrow and the Spindle,
Vol.II, Mandala Publications, Kathmandu, 2005—
Studies various aspects of the Bon and pre-Buddhist
folk religions.
Karmay 2010
Samten G. Karmay, Tibetan Indigenous Myths and
Rituals with Reference to the Ancient Bön Texts. In:
Cabezón 2010: 53–68.
Kaschewsky/Tsering 1972
Rudolf Kaschewsky & Pema Tsering, Gesars
Abwehrkampf gegen Kaschmir, ZAS 6, p.273–398,
1972—Presents an abridged translation of a
chapter of the Gesar epic (Fight against Kashmir).
Contains indices about people, places, and deities,
as well as a glossary.
Kelényi 2003
Béla Kelényi, Demons and Protectors, Ferenc Hopp
Museum of Eastern Asiatic Art, Budapest, 2003.
Kirkland 1982
J. Russell Kirkland, The Spirit of the Mountain:
Myth and State in Pre-Buddhist Tibet. In: History of
Religions, Vol. 21.3, 1983: 257–271—Gives a
detailed account of the relation between the first
Tibetan kings and the mountain cult.
83
Klieger 2002
P. Christiaan Klieger, Tibet, Self, and the Tibetan
Diaspora, Brill, Leiden/Boston, 2002.
Kornman 1995
Robin Kornman, A Comparative Study of a Buddhist
Version of the Epic of Gesar of Ling, PhD
Dissertation, Princeton University, 1995.
Kornman 1997a
Robin Kornman, Gesar of Ling. In: Lopez 1997—
Gives a general introduction to the epic and a
translation into English of a passage.
Kornman 1997b
Robin Kornman, A Tribal History. In: Lopez 1997.
Kvaerne 1994
Per Kvaerne, Ed., Tibetan Studies, Proceedings of
the 6th Seminar of the International Association for
Tibetan Studies, Vol.I & II, The Institute for
Comparative Research in Human Culture, Oslo,
1994.
Lacarrière 2004
Jacques Lacarrière, Au coeur des mythologies, Oxus,
Paris, 2004.
Langslow 2009
David Langslow (ed.), Jacob Wackernagel (author),
Lectures on Syntax with special reference to Greek,
Latin, and Germanic, Oxford University Press,
Oxford, 2009.
84
LaRocca 2006
Donald J. LaRocca, Warriors of the Himalayas,
Rediscovering the Arms and Armor of Tibet, Yale
University Press, New haven/London, 2006—
Considers and catalogues a vast number of ancient
Tibetan arms and armors. Contains a very useful
Tibetan-English glossary of all kinds of arms and
armor terms.
Li 2001
Li Lianrong, History and the Tibetan Epic Gesar. In:
Oral Tradition, 16/2, p.294Ḍ316, 2001. Sums up the
evolution
of research
conducted by Chinese
academics about the Gesar epic.
Lin 2005a
Shen-yu Lin, Mipham‘s Systematisierung von gToRitualen,
IITBS,
Halle,
2005—Studies
and
translates a large number of Mipham‘s gTo rituals.
Lin 2005b
Shen-yu Lin, Tibetan Magic for Daily Life: Mi
pham‘s Texts on gTo-rituals. InŚ Cahiers d‘ExtrêmeAsie,
Vol.15,
2005:
107–125—Represents
an
abstract of Lin 2005a. Analyzes the origin of the gto
rituals.
Lopez 1997
Donald S. Lopez (ed.), Religions of Tibet in
Practice, Princeton University Press, Princeton, NJ,
85
1997—Contains various articles about Tibetan
rituals, three of them being related to Gesar.
Macdonald/Tsering 1979
Alexander Macdonald & Pema Tsering, A Note on
Five Tibetan Thaṅ-kas of the Ge-sar Epic. In:
Heissig 1979.
Maconi 2004
Lara Maconi, Gesar de Pékin? Le sort du roi Gesar
de gLing, héros épique tibétain, en Chine postmaoïste. In: Judith Labarthe (ed.), Formes modernes
de la poésie épique: nouvelles approches, P.I.E,
Bruxelles, 2004.
Martin 2010
Dan Martin, Zhangzhung dictionary. In: RET 18,
2010: 5–253—Contains a dictionary of Zhang zhung
terms as well as some introductory remarks and a
detailed bibliography about the grammar and the
origin of the Zhanzhung language.
Martin du Gard 1985
Irène Martin du Gard, Une peinture d‘offrande
dPal-ldan dmag-zor rgyal-ma. In: Arts asiatiques
40, 1985: 62–82.
Matisoff 2001
James Matisoff, The Interest of Zhangzhung for
Comparative
Tibeto-Burman.
In:
Yasuhiko
NAGANO and Randy J. LaPolla, eds., New
Research on Zhangzhung and Related Himalayan
86
Languages, Bon Studies 3, Senri Ethnological
Reports #19, p. 155-180, National Museum of
Ethnology, Osaka.
Maurer 2001
Petra H. Maurer, Handschriften zur tibetischen
Hippiatrie und Hippologie, VGH Wissenschaftsverlag, Bonn, 2001.
Mengele 2010
Irmgard Mengele, Chilu (‘Chi bslu) Rituals for
Deceiving Death. In: Cabezón 2010: 103–129.
Mi pham 1973
‘Jam-mgon ‘Ju Mi pham rGya mtsho, Collected
Writings of ‘Jam-mgon ‘Ju Mi-pham-rGya-mtsho,
Vol. 5, ed. Sonam Topgay Kazi, Gangtok, 1973.
N land 1997
N land
Translation
Committee,
A
Smoke
Purification Song. In: Lopez 1997—Presents a short
bsang ritual for Gesar.
Nebesky 1998
René de Nebesky-Wojkowitz, Oracles and Demons
of Tibet, Paljor Publications, Delhi, Repr., 1998—
Represents the most complete research to date about
Tibetan gods, deities, demons, and their cult.
Norbu 1997
Namkhai Norbu, Drung, Deu and Bön, Library of
Tibetan Works and Archives, New Delhi, Repr.,
87
1997—Gives a detailed account of the pre-Buddhist
cultural and religious background of ancient Tibet.
NorbuJ 1971
Jamyang Norbu (ed.), Kha gling and dMyal gling,
Two
Episodes
from the
Gesar
Epic
Cycle
Recounting the King of Ling‘s Conquest of the
Khache and of hell, New Delhi, 1971—Contains
editions of two more recent chapters of the epic.
Gives bibliographical information in the preface
about the gter ston at the origin of the dMyal
episode.
Orofino 1994
Orofino G., Mirror Divination, Observations on a
Simile Found in the Kālacakra Literature. In:
Proceedings of the 6th Seminar of the International
Association for Tibetan Studies, Fagernes, 1992,
The Institute for Comparative Research in Human
Studies, Oslo, 1994: 612–628—Gives an account of
mirror divination practices similar to those found in
the cult of Gesar.
Penner 2009
Hans H. Penner, Rediscovering the Buddha, Oxford
University Press, Oxford, 2009—Presents legends of
the
Buddha
and
discusses
their
various
interpretations.
88
Pommaret 1994
Françoise Pommaret, Les fêtes aux divinitésmontagnes Phvya au Bhoutan de l‘est. In: Kvaerne
1994:
660–669—Documents
the
celebrations
propitiating the Phwya deities.
Pommaret 1998
Françoise Pommaret, Maîtres des trésors (gter
bdag). In: Blondeau 1998: 79–98—Presents the gter
dag deities such as Zo ra ra skyes.
Pommaret 2002
Françoise Pommaret, La danse des ‗huit cat gories
de dieux et d mons‘ au Bhoutan. In: Katia
Buffetrille & Hildegard Diemberger (eds.), Territory
and Identity in Tibet and the Himalayas, Brill,
Leiden/Boston, 2002—Describes a dance (‘cham) of
sde brgyad in Paro, Bhutan.
Pommaret 2004
Françoise Pommaret, Yul and Yul lha: the territory
and its deity in Bhutan. In: Bulletin of Tibetology,
Namgyal Institute of Tibetology, vol 40.1, Gangtok,
2004: 39–67—Describes the Yul lha cult in Bhutan.
Phuntsho 2007
Karma Phuntsho, ‘Ju Mi pham rNam rgyal rGya
mtsho. His Position in the Tibetan Religious
Hierarchy
and
a
Synoptic
Survey
of
his
Contributions. In: The Pandita and the Siddha, Ed.
Ramon
N.
Prats,
Amnye
Machen
Institute,
89
Dharamsala,
2007—Evaluates
Mipham‘s
contribution to Tibetan Buddhism and Literature.
rGya mtsho 1991
bSod nams rGya mtsho et al., The Ngor Mandalas of
Tibet: Listing of the Mandalas Deities, Vol.1, Centre
for East Asian Cultural Studies,Tokyo, 1991—
Presents plates of the Ngor mandalas.
Ramble 1998
Charles Ramble, The Classification of Territorial
Divinities in Pagan and Buddhist Rituals of South
Mustang.
In:
Blondeau
1998—Contains
a
translation of a Bon bsangs ritual.
Rintchen 1958
Rintchen, En marge du culte de Guesser Khan en
Mongolie. In: Jsfou. 60, 1958.
Ruegg 1991
David Seyfort Ruegg, mchod yon, yon mchod and
mchod gnas/yon gnas: On the Historiography and
Semantics of a Tibetan Religio-Social and ReligioPolitical concept. In: Steinkellner 1991: 441–453—
Discusses the meaning of yon mchod and its various
translations in English and German.
Ruegg 1995
David Seyfort Ruegg, Ordre spirituel et ordre
temporel dans la pens e bouddhique de l‘Inde et du
Tibet, Collège de France, Publications de l‘Institut
de Civilisation Indienne, Fascicule 64—Examines
90
the relation between the secular and the spiritual in
India and Tibet from a Buddhist perspective.
Suggests a French translation for theterm yon
mchod.
Ruegg 2008
David Seyfort Ruegg, The Symbiosis of Buddhism
with Brahmanism/Hinduism in South Asia and of
Buddhism with ‗Local Cults‘ in Tibet and the
Himalayan Region, ÖAW, Philosophisch-historische
Klasse, Sitzungsberichte, 774. Band, VÖAW, Wien,
2008—Debates Gesar‘s status as a mundane or
supramundane being.
Samuel 1992
Geoffrey Samuel, Gesar of Ling: The Origins and
Meaning of the East Tibetan Epic. In: Ihara 1992—
Gives a summary of the epic, its history, and
unfluence upon the ris med movement.
Samuel 1993
Geoffrey Samuel, Civilized Shamans, Buddhism in
Tibetan Societies, Smithsonian Institution Press,
Washington/London, 1993—Examines the question
of shamanism in Tibetan societies. Includes a study
of Gesar bards and their relation to shamanism.
Samuel 1994
Geoffrey Samuel, Gesar of gLing, Shamanic Power
and Popular Religion. In: Geoffrey Samuel, Hanish
91
Gregor and Elisabeth Stuchbury (eds.), Tantra and
Popular Religion in Tibet, ata-piṭaka Series, IndoAsian Literatures Vol. 376, International Academy
of Indian Culture, New Delhi, 1994—Gives a brief
introduction about Gesar and discusses various
topics related to political authority in the epic in
relation with Gesar‘s shamanic powers.
Samuel 1996
Geoffrey Samuel, The Gesar Epic of East Tibet. In:
Cabezón/Jackson 1996—Shows the structure of the
epic storyline.
Samuel 2005
Geoffrey Samuel, Tantric Revisionings, Ashgate,
Burlington, VT, 2005—Describes Tantric practices
in general and from the point of view of the present
study establishes interesting parallels between
various esoteric characters typical of tantric
Buddhism in Tibet such as treasure revealers,
inspired bards, and shamans.
Samuel 2007
Geoffrey Samuel, Spirit Causation and Illness in
Tibetan Medicine. In: Schrempf 2007: 213–224.
Schicklgruber 1992
Christian Schicklgruber, Grib: On the Significance
of the Term in a Socio-Religious Context, In: Ihara &
Yamaguchi, ed., Tibetan Studies, Proceedings of the
92
5th Seminar of the International Association for
Tibetan Studies Narita 1989, Naritasan Shinshoji,
1992—Presents a remarkable analysis of the notion
of grib, its social role in the Tibetan society, as well
as in rituals.
Schicklgruber 1998
Christian Schicklgruber, Race, Win and Please the
Gods: Horse-Race and Yul lha Worship in Dolpo.
In: Blondeau 1998: 129ff.—Gives an account of the
horse race and the cult of the yul lha in western
Nepal, and of its origin in connection with the
chapter of the horse-race in the epic.
Schmidt 1925
I.J. Schmidt, Die Taten Bogda Gesser Chan‘s, repr.,
Auriga Verlag, Berlin, 1925.
Schrempf 2007
Mona Schrempf, Soundings in Tibetan Medicine,
Proceedings of the Tenth Seminar of th International
Association for Tibetan Studies, Oxford, 2003, Brill,
Leiden/Boston, 2003.
Schröder 1980
Dominik Schröder and Walther Heissig (ed., Geser
rëdzia-wu,
Dominik
Schröders
nachgelassene
Monguor (Tujen)-Version des Geser-Epos aus Amdo
in
Facsimilia
und
mit
einer
Einleitung
herausgegeben von Walther Heissig, Harrassowitz,
Wiesbaden, 1980.
93
Schuh 1973
Dieter
Schuh,
Tibetische
Handschriften
und
Blockdrucke sowie Tonband-aufnahmen tibetischer
Erzählungen,
Teil
5,
Franz
Steiner
Verlag,
Wiesbaden, 1973—Identifies Mipham‘s main works
and gives an abridged translation of some of their
colophons.
Sihlé 2002
Nicolas Sihlé, Lha chö [Lha mchod] and hrinän [sri
gnon]: the Structure and Diachrony of a Pair of
Rituals (Baragaon, Northern Nepal). In: Henk
Blezer, Religion and Secular culture in Tibet,
Tibetan Studies II, Proceedings of the Ninth Seminar
of the International Association for Tibetan Studies,
Leiden, 2002, Brill, Leiden/Boston, 2002—Explains
the ritualized exorcisms of sri spirits.
Skorupski 1990
Tadeuz Skorupsky (ed.), Indo-Tibetan Studies,
Papers in honour and appreciation of Professor
David L. Snellgrove‘s contribution to Indo-Tibetan
Studies, Buddhica Britannica, The Institute of
Buddhist Studies, Tring, 1990.
Smith 2001
E. Gene Smith, Among Tibetan Texts, Wisdom
Publications, Boston, 2001—Presents, in the context
94
of the present study, extremely valuable historical
information about the ris med movement.
SmithF 2006
Frederik M. Smith, Deity and Spirits Possession in
South-Asian Literature and Civilization, Columbia
University Press, New York, NY, 2006—Contains
vast amount of information about deity possession in
Indian classical literature. Describes prasenā rituals
in Bauddha and aiva tantric practices.
Sørensen/Hazod 2005
Per K. Sørensen & Guntram Hazod, Thundering
Falcon, VÖAW, Wien, 2005—Depicts the cult of
Khra ‘brug in Tibet. Explains many concepts and
terms pertaining to the local deities.
Stein 1956
R.A. Stein, L‘ pop e tib taine de Gesar dans sa
version lamaïque de Ling, Presses universitaires de
France, Paris, 1956—Presents a translation into
French of two chapters of the epic. Contains
translations of the colophons showing the editing
process to which Mipham and mKhyen brtse‘i dbang
po took part.
Stein 1959
R.A. Stein, Recherches sur l‘ pop e et le barde au
Tibet, Presses universitaires de France, Paris,
1959—Studies in a very comprehensive manner the
95
philological, anthropological, and historical aspects
of the Gesar study. This work is the ‗Bible‘ of Gesar
researcher.
Stein 1972
R.A. Stein, Tibetan Civilization, repr., Faber and
FaberLondon, 1972—Represents one of Stein‘s most
valuable contributions to understand the Tibetan
culture, society, institutions, and religion through
the ages. Contains a detailed explanation of the oath
culture at the time of the Tibetan empire as well as
many myths of the origin from pre-Buddhist sources.
Stein 1978
R.A. Stein, Bemerkungen zum Geser Khan, ZAS 12,
p. 137Ḍ146, 1978—Analyzes the origin of the names
Gesar and Gling.
Stein 1979
R.A. Stein, Introduction to the Gesar Epic. In: The
Epic of Gesar, Vol.3, Thimphu, 1981—Gives a
general introduction to the epic and its history from
a philological and religious perspective.
Stein 1983
R.A. Stein, Tibetica Antiqua I. In: Bulletin de l'Ecole
française d'Extrême-Orient, Tome 72, 1983: 149–
236.
Stein 1984
R.A. Stein, Tibetica Antiqua II: L'usage de
métaphores pour des distinctions honorifiques à
96
l'époque des rois tibétains. In: Bulletin de l'Ecole
française d'Extrême-Orient, Tome 73, 1984: 257–
272.
Stein 1985
R. A.Stein, Tibetica Antiqua III: A propos du mot
gcug-lag et de la religion indigène. In: Bulletin de
l'Ecole française d'Extrême-Orient, Tome 74, 1985:
83–133.
Stein 1986
R.A. Stein, Tibetica Antiqua IV: La tradition relative
au début du bouddhisme au Tibet. In: Bulletin de
l'École Française d'Extrême Orient, Tome 75, 1986:
169–196.
Stein 1988
R.A. Stein, Tibetica Antiqua V: La religion indigène
et les bon-po dans les manuscrits de Touen-Houang.
In: Bulletin de l'Ecole française d'Extrême-Orient,
Tome 77, 1988: 27–56.
Stein 1990
R.A: Stein, L‘ pop e de Gesar dans sa version
crite de l‘Amdo. In: Skorupski 1990—Analyzes the
Amdo version of the epic and compares it to the
Ladhaki version.
Steinkellner 1991
Ernst Steinkellner (ed.), Tibetan History and
Language, Studies Dedicated to Uray Géza on his
Seventieth Birthday, Arbeitskreis für tibetische und
97
buddhistische Studien, Universität Wien, Wien,
1991.
Stietencron 1983
Heinrich
von
Stietencron,
Dämonen
und
Gegengötter: Überlegungen zur Typologie von
Antagonismen, Saeculum XXXIV, Heft 3Ḍ4, Verlag
Karl Alber, Freiburg & München, 1983.
Subbotsky 2010
Eugene Subbotsky, Magic and the Mind, Oxford
University Press, Oxford, 2010—Studies magic and
magical thinking as a psychological mechanism.
Tenzin Namgyal 2002
Tenzin Namgyal, Healing with Form, Energy and
Light, Snow Lion Publications, Ithaca, NY, 2002.
Terrone 2002
Antonio Terrone, Visions, Arcane Claims, and
Hidden Meanings. In: Klieger 2002.
Thargyal 2007
Rinzin Thargyal, Nomads of Eastern Tibet, Brill,
Leiden/Boston,
2007—Gives,
inter
alia,
a
fascinating account of the (geo)political and social
situation in Khams over the last two centuries.
Thinley Norbu 2006
Thinley Norbu, A Cascading Waterfall of Nectar,
Shambhala, Boston & London, 2006.
Thondup 1999
Tulku
Thondup,
Masters
of Meditation
and
Miracles, Shambhala, boston/London, 1999.
98
Török 2009
Róbert J. Torök, A Tibetan Offering Ritual to Dayan
Degereki, a Mongolian Local Deity. In: Acta
Orientalia 62.1, 2009: 45–87—Describes an offering
ritual to Dayan Degereki, a Mongolian deity.
Depicts Gesar‘s weapons and armor.
Trungpa 1984
Chögyam Trungpa, Shambhala, The Sacred Path of
the Warrior, Shambhala Editions, Boston/London,
1984—Collects oral teaching given by Chögyam
Trungpa
integrating
various
aspects
of
the
Kalacakra Tantra and Gesar rituals in the context of
a secular practice of meditation.
Tsering 1979
Pema
Tsering,
Historische,
epische
und
ikonographische Aspekte des Gliṅ Gesar nach
tibetischen Quellen. In: Heissig 1979—Depicts
Gesar‘s retinue and Gling. Presents sources
regarding the historicity of Gesar.
Tsering 1982
Pema Tsering, Neuere Ausgaben des tibetischen
Gesar-Epos. In: Heissig 1982: 245–261—Describes
the content of new editions of the Gesar epic.
Tsering 2003
Pema Tsering, Über die Art und Weise, wie die drei
Waffengattungen mitsamt Köcher des Königs Gesar
in der Figur des Maitreyanātha im Kloster b‘Bras
99
spuṅs bei Lhasa vorhanden sind. In: ZAS 32, 2003:
101–115—Explains how Gesar‘s weapons were put
into the Maitreya statue in ‘Bras spungs monastery
along with other items to consecrate it.
TseringT 2002
Tsering Thar, Shar rDza Hermitage: A New Bonpo
Center in Khams. In: Lawrence Epstein (ed.), Khams
pa Histories, Visions of People, Place and Authority,
Brill, Leiden/Boston 2002—Gives an account of the
life of one of the most remarkable masters and
scholars of the Bon tradition in Khams.
Tucci/Heissig 1970
Giuseppe Tucci, Walter Heissig, Die Religionen
Tibets und der Mongolei, Verlag W. Kohlhammer,
Stuttgart/Berlin, 1970—Investigates the religions of
Tibet and Mongolia. Contains important information
about the merging of Tibetan, Chinese, and
Mongolian religious practices at the time of the
Manchu Dynasty.
Uebach/Panglung 1988
Helga Uebach & Jampa L. Panglung, Tibetan
Studies, Proceedings of the 4th Seminar of the
International
Association
for
Bayerische
Akademie
der
Tibetan
Studies,
Wissenschaften,
München, 1988.
100
Unesco 2009
Nomination for inscription on the Representative
List in 2009 (Reference No. 00204), State Party:
China, Name of Element: Gesar Epic Tradition,
Convention for the Safeguarding of the Intangible
Cultural Heritage, Intergovernmental Committee for
the Safeguarding of the Intangible Cultural Heritage,
Fourth Session Abu Dhabi, United Arab Emirates,
28 September to 2 October 2009—Contains China‘s
file for the inscription of the Gesar Epic to the list of
intangible cultural heritage of the Unesco. Provides
a general presentation of the epic and its cultural
importance today in China.
Uray 2008
Käthe Uray-Köhalmi, Mythologie und religiöse
Einflüsse in den Mongolischen und Tibetischen
Geser-Epos-Versionen,
AO,
61,4,
p.431Ḍ465,
2008ḍAnalyzes the various religious themes present
in the Mongolian and Tibetan versions of the Gesar
epic.
Walter 2009
Michael L. Walter, Buddhism and Empire, Brill,
Leiden/Boston, 2009—Presents a very comprehensive study of the Tibetan Empire from a
historical and socio-political perspective as well as
101
from the point of view of religion and pre-Buddhist
beliefs.
Weishaar 1999
rDza dPal sprul O rgyan ‘Jigs med dbang po,
Cornelia Weishaar-Günter (trsl.), Dämonen des
Geistes (bdud kyi rgyu brtags te spong tshul gyi man
ngag bdud las rnam rgyal zhes bya ba bzhugs so),
Chodzong, Langenfeld, 1999.
Wenbin 2002
Peng Wenbin, Frontier Process, Provincial Politics
and Movements for Khampa Autonomy during the
Republican Period. In: Epstein 2002.
Wolinsky 1991
Stephen Wolinsky, Trances people Live, Bramble
Books, USA, 1991.
Veit 2002
Veronika Veit, Some Marginal Notes on Geser Khan
in Mongol Tradition. In: Tractata Tibetica et
Mongolica, Festschrift für klaus Sagaster zum 65.
Geburtstag,
Kollmar-Paulenz
&
Peter,
Ed.,
Harrassowitz Verlag, Wiesbaden, 2002.
Yang 1993
Yang En-hung, The forms of Chanting Gesar and
the Bon Religion in Tibet. In: Anthropology of Tibet
and the Himalaya, Ed. Charles Ramble & Martin
Brauen, Ethnologische Schriften Zürich, Zürich,
1993—Depicts the Bon aspects in the Gesar
102
tradition centered around the epic and the rituals
such as mirror divination.
Yang 2001
Yang Enhong, On the Study of the Narrative
Structure of Tibetan Epic: A Record of King Gesar.
In: Oral Tradition, 16/2, p.294Ḍ316, 2001—Analyzes
the structure of the recitations of the Gesar epic.
103
3
Translations of selected Gesar rituals
3.1 The Accomplisher of Aspirations
3.1.1 Introduction
The following text, bSam pa‘i don grub ma, is purificatory smoke offering
(bsangs mchod) to Gesar. The original manuscript was acquired in Mongolia by
Gezá Bethlenfalvy of the Hungarian Academy of Sciences who kindly made it
available to me. The dimensions of the folios are 15,7 cm x 7cm and those of the
hand-written text are 13,9cm x 5cm, except for the first folio which only has two
lines written in the middle of the page. The text is versified. There is unfortunately
no mention of its author, nor any indication of its author‘s background in terms of
lineage and tradition. It is likewise difficult to date it with any certainty. The paper
it is written on is quite recent but since it is obvious that the text has been copied
or dictated, this, in itself, cannot be considered to be meaningful regarding the
date of the ritual. A few phonological peculiarities show that the text was
probably hastily dictated to the scribe of the manuscript, without any meticulous
correction or rigorous editing: (1) there are a few scribal errors affecting the
morphology of verbs—for instance, the secondary suffix sa is repeatedly added to
verbal stems, even when this leads to phonological inconsistencies, i.e. bsrungs tu
gsol instead of bsrung tu gsol [see f.2b,8]; (2) an instrumental yis is used for an
emphatic particle ni [see f.1b,6]. The following elements also indicate that this
manuscript was most probably intended for personal use: (1) the paper used is
very thin—it seems to have been taken from an exercise notebook. Usually,
104
thicker kinds of paper are used to preserve religious texts. (2) A certain number of
abbreviations are used: a cross (X) indicates the omission of a term that is
repeated on several occasions [bsangs in f.3a,6Ḍ3b,7 and bkra shis shog or shis
shog in f.4b,3]; tshogs [f.3a,6], thams cad [f.3a,8;4a,3 & 4], rnams [f.4a,8], legs
[f.4b,2], and bkra shis [f.4b,2] are abbreviated. (3) The punctuation, which is not
always consistent, is kept to a minimum.
The Mongolian origin of the text is confirmed by a few phonological
deviations that consistently happen throughout the text. ‗Gesar‘ is spelt ge ser
instead of ge sar [see f.1a,1; 1b,1; 1b,6; 2a,4; 2b,8; 3b,3; 3b,4 (3 times); 3b,5;
4a,1]. Some consistent vocalic substitutions are also found, such as the vowel ―e‖
that is occasionally used for ―i‖: de reng instead of de ring [see f.4b,1], or bkra
shes instead of bkra shis [4b,6] although bkra shis is also found three lines above
[see f.4b,3].
3.1.2 Edition
k#{-={:-W;-.}-;-0=$=-1&}+-80v;-3u;-0=1-.8m-+},-Es0-1-+0bo#=-=}k
1
[f.1a]
2
[f.1b]
3
4
5
17
kk,-1}-]o-:v-1-9x-O}-Dv-9k
17
8+m:-#{-={:-W;-.}-;-0=$=-1&}+-80v;-0:-8+}+-.=k
0=$=-Q=-#={:-[{1=-=}#=-;{#=-.:-0<1-;:$-9m-+1-[8m-$-W;-X,-.8mk ##=-Hs#-+$-@#-W-Hs#-#m=-Am,->m=-0T0=-){k
The text has mañjughoṣaya instead of mañjughoṣāya.
105
6
<X+-R-1-9m-+1-+!},-1&}#-#=v1k
7
kWv+-&{-06m-9m-[-3~#=-+$k
8
k+.8-0}-1"8-E}-&}=-Ns$=-=}#=k
9
k9v;-[-#6m-0+#-#,=-8+m:-#<{#=k
10
k=+-.:-#{-={:-W;-.}-,mk
11
k+.8-0}- =v1-%t-=}-#=v1-+$k
12
k'-8H{,-#=v1-0W-Ns$=-1- =}#=k
13
k8"}:-0%=-#,=-8+m:-#<{#=-=v-#=};k
14
k#<{#=-,=-1`o,->m-,1-1"8-;k
15
k:$-:$-8+}+-.8m-[f.2a]k#+,-;-#co#=k
16
k0+#-%#-9},-1&}+-8"}:-0%=-<m=k
17
k"}-#=v1-+$-0=-8`o+-.:-0>mk
18
k+$}=-0<1=-9m+-<m=-cu;-.- 9mk
21
19
k({:-]}+-8+}+-9},-M1-T-+$k
20
kW;-Nm+-'-0`o,-Q=-0W+-+$k
21
k#={:-[{1=-0`o+-Pm8m-W-13~-1&}+k
22
kR-1-9m-+1-&}=-0Ns$-3~#=k
23
k=+-.:-#{-={:-W;-.}-+$k
24
k+.8-0}-=v1-%t-Ns$=-1-=}#=k
25
k0P{-08m-*v#=-<m=-06{=-=v-#=};k
26
k06{=-,=-0+#-%#-9},-1&}+-<mk
27
k8+}+-.8m-:{-0!}+-;=-M1=-au0k
28
k#({:-`o-#)+-+}-8"}:-0%=k
29
k!+-%m#-#9{;-0-[f.2b]1{+-.:-14~+k
30
k<m-!m-!m-;-:}-:}-:}k
31
k!m-14~+-#(,->m-cu;-.-=}+k
18
20
19
18
MS: rgyal po yis. The instrumental particle does not make sense here and is probably a scribal
error. One expects ni or dang since the verb gshegs is tha mi dad pa. Cf. SDG 23–24.
19
MS: dba‘ po.
20
MS: srungs ma.
21
MS: sbrul pa.
106
32
k&$-08m-9v;-`o-+1#-'-H$=k
33
k(m-18m-O}#-1}-+0v-;->},k
34
kS-08m-/v0-1}-J#-.-#7:k
35
k!:-18m-D0-,m-;v=-;->},k
36
kBp:-1>}#=-Q}#-#m-K-;-&m0=k
37
kWv#-W#v -+E-9m-9v;-_p-Wv#k
38
k+E-0}-;-=}+-+E8m-,}:-;}$k
39
k0+#-;-Ns$=-<m#-K#-_p-[}0=k
40
k3|-;-Ns$=-<m#-0+#-;-[}0=k
41
k+1#-+.v$-*1=-%+-K#-_p-[}0=k
42
k={1=-%,-*1=-%+-0Ns$- _p-#=};k
43
k<m+#{-={:-W;-.}-8"}:-0%=-<m=kk
/=-G};-P}+-.-({:-6m-6m$k
45
k=$=-W=-0%,-.-W=-.:-[}$k
46
k1m-@p#=-,+-:m1=-6m-0:-14~+k
47
kHm-6m1-(}=-'-@{-1:-+$k
48
k7=-/v+-;-=}#=-9{-<{=-1{:k
49
k0N{#=-.8m-`o+-cm,-=0-.-8+m=k
50
k0=$-8}=-*1=-%+-0=$-08m-@m:g
51
g+{-:m$-0=$=- <m-1&}+-.-80v;k
52
kP-0Wv+-R-1-*1=-%+-0=$=k
53
k9m-+1-6m-D}8m-[-3~#=-0=$=k
54
k`o=-#=v1-W;-0-N=-0%=-0=$=k
55
k(,-:$-+E-0%}1-8/#=-3~#=-0=$=k
56
k+.8-0}-1"8-8E}-1-M1=-0=$=k
57
k&}=-[}$-0Ns$-1-*1=-%+-0=$=k
22
44 [f.3a]
24
24
23
24
22
MS: bsrungs.
MS: sangs.
24
MS: X (for bsangs).
23
107
58
kW;-.}-!q-T-8"}:-0%=-0=$=k
60
k3|-:m$-1&{+-T-0%,-[}$-0=$=k
62
k0=$-[f.3b]$}-#{-={:-W;-.}-0=$=k
64
kW;-.}-+1#-#m-W;-.}-0=$=k
66
k/:-;-8E}-08m-[{;-1-0=$=k
68
k#:-8Hs#=- 0K,-.8m-#6m-0+#-0=$=k
70
24
24
61
k[-Pt-=-0+#-#6m-0+#-0=$=k
65
67
24
25
24
72
k#}-D0-N-08m-#{-={:-0=$=k
74
k8}#-K-1>}#=-.8m-+E-[-0=$=k
76
kV$- !q-#9$-.-K-#9$-0=$=k
78
k[},-#=v1-8'}1=-.8m-+E-[-0=$=k
80
k#=};-=}-8&m$=-=}-[-W;-;}k
24
26
k[-Nm,-&{-0W+-*1=-%+-0=$=k
63
24
21
kW;-"-84n,-.8m-#{-={:-0=$=k
59
24
24 27
24
24
69
24
24
k+1#-+.},-+.8-0}-=}-#=v1-0=$=k
kI{=-=v-8K$-08m-+#{-8/,-0=$=k
k3u:-;-8}$-08m-0=v-1-0=$=k
24
24
k%}$-E}#=-A{+-.8m-#{-={:-0=$=k
71
k+.;-P{-&{,-.}-#{-={:-0=$=k
73
k13~,-&-M}-08m-#{-={:-0=$=k
24
24
24
75
k+E-+.v$-8'}1=-.8m-a-[-0=$=k
77
k+.;-8A}:-84~1-.8m-+E-[-0=$=k
79
k0=1-+},-9m+-06m,-8Es0-.:-14~+k
81
k80v;-;}-1&}+-+}-[-W;-;}k
24
MS: ‘drug.
MS: brkyang.
27
This verse has probably been misplaced and should come right after SDG 78 since it disrupts the
epistrophe formed by SDG 75,77,78.
25
26
108
24
82
k8/}$-0-%}+-+}-[-W;-;}k
83
k<{-(}-[f.4a]&{8}-[-W;-;}k
84
k(}-(}-&{8}-[-W;-;}k
85
kW;-;}-W;-;}-[-W;-;}k
86
k#{-={:-W;-.}-+E-;=-W;k
87
k#,}+-A{+-Nm,-.}-*;-.:-T}#k
88
k1m-,+-@p#=-,+-*1=-%+-0S}#k
89
k0C{=-!}1-+0v;-/}$=-;=-E};-){k
90
k`o=-1m,-8&m-08m-8'm#=-\o,-0S}#k
91
k&m#-am0-0:-&}+-\o,-6m-6m$k
92
k0`o+-06m8m-#,}+-.-*1=-%+-0S}#k
93
P}iP}i&$-08m-+E-;-P}i
94
P}iP}i#,}+-.8m-0#{#=-;-P}i
95
0S}#-0\w:-8Jm,-;=-`o=-;-00k
96
k0%};-08m-8Jm,-;=-8Es0-.:-14~+k
97
k=$=-W=-0%,-.-W=-.-+$-
98
kW;-Nm+-:m-0}-W:-0K,-%m$-
99
k0+#-%#-9},-1&}+-8"}:-0%=-<mkk
101
k@}#=-0%t8m-/v,-3~#=-#9$-&#=-M1=k
103
k8+}+-+]o=-1-;v=-9m+-06m,-+};k
100
102
104
106
28
༐8Jm,-;=-M1-06m-8Es0-.:-14~+k
+{-:m$-h-+$-#9$-`o-;},k
[f.4b]
28
k7=-,}:-;}$=-]}+-&:-W:-/}0༐
k0:-&+-6m-08m-0C-<m=-<}#k
105
107
༐+#{-;{#=-8Ap$-08m-0C-<m=-<}#k
k1*v,-V{,-8Es0-.8m-0C-<m=-<}#k
MS: len.
109
108
k1*v-%}0=-%,->m-0C-<m=-<}#k
109
k0=}+-,1=-+:-W=-:m-W;-[s,-.}-06m,k
110
k$,-E#=-&{,-.}=-,1-1"8-06m,-`o-=0k
111
k3|-:m$-,+-1{+-#6,-+},-[s,->m=-Es0k
112
k9},-),-W-13~-1&}#-#m-0C-<=m - <}#k
113
k6{=-=}#=-<m-0C-<m=-<m=-0W,-.:-A8}++8E}-0-*1=-%+-/,-
29
;-.:->o:-%m#kk =N-1_-;1kk
3.1.3 Translation
―The Accomplisher of Aspirations‖, a method to offer a smoke ritual
1
to King Gesar30
[1. Homage to the guru]
2
Homage to the guru Mañjughoṣa!
[2. Preparation of the offering substances]
3–4
Now, those who want to offer a smoke ritual to King Gesar should
prepare in the right way the substances for the purification by means
of smoke, the offering of the golden beverage, and so on.
[3. Receiving the yidam‘s empowering blessings]
5
One receives the empowering blessings by means of the six mantras
and six mudras connected with the confidence of being one‘s own
yidam, [proceed with the offering itself].
[4. Invocation and invitation of the gurus, yidams, and protectors]
6
29
30
kye! kye! Guru, yidam, three jewels,
MS: bgra shes.
The Tibetan text consistently reads ge ser.
110
7
Hosts of deities of the four classes of tantras,31
ākas, ākinīs, dharmapālas, and so on,
8
9
Local gods (yul lha) and spirits owning [this] land (gzhi bdag), come
here!
10
In particular, King Gesar,
11–13
Together with your retinue (‘khor bcas) of thirty-three knights (dpa‘
bo),32
Three hundreds commanders (sna ‘dren), guards, and so on,
Please come to this place!
14
Having come [here], in the sky in front of us,
15
Each of you, please be seated!
[5. Homage]
16
We, patrons, bla mas (yon mchod),33 and their retinue,
17
Will bow [to you] with [our] pure three doors.34
[6. Offering of the visualized substances]
18
The [offering] substances prepared (dngos bshams) and imagined:
19
The five sorts of desirable objects (‘dod yon rnam lnga) which are an
enjoyment (nyer spyod) [for the senses],
31
This refers to kriya, carya, yoga and *anuttarayogatantras.
The passage beginning at [SDG 23Ḍ25] mentions thirty dpa‘ bo. It is probable that the dpa‘ bo
sum cu so gsum mentioned in this verse is a mistake or at least only occurs metri causa. Instead of
/khyad par ge ser gyal po yis//dpa' bo sum cu so gsum dang//sna 'dren gsum brgya srungs ma
sogs//'khor bcas gnas 'dir gshegs su gsol/ as it is found in the manuscript, /khyad par ge ser gyal
po ni//dpa' bo sum cu srungs ma dang//sna 'dren gsum brgya srungs ma sogs//'khor bcas gnas 'dir
gshegs su gsol/ would be preferable.
33
For the translation of yon mchod as a copulative compound, see Ruegg 1991 & 1995: 28–30.
34
The three doors (sgo gsum) represent the body (lus), speech (ngag), and mind (yid). In the
present context, this means that homage is paid in deed, word, and thought, insisting hereby on the
completeness of the action performed.
32
111
20
The seven royal treasures of a universal monarch (rgyal srid sna
bdun), the eight auspicious substances (rdzas brgyad),
21
The supreme ocean of ambrosia (bdud rtsi/amṛta), namely, the
offering of the golden beverage (gser skyems),
22
Guru, yidam, hosts of dharmapālas,
23
In particular, King Gesar, [together with your]
24
Thirty knights (dpa‘ bo sum cu), guards, and so on,
25
With a caring and loving mind, please accept (bzhes su gsol) them!
[7. Authentication of the ceremony-master by the lineage (gurus, yidams and
dharmapālas)]
26–27
Having accepted them, fulfil the wishes
As desired by our benefactors and recipients, and accomplish all
[necessary] actions.
28–29
Entrust him as your caretaker. Do not let him and his followers
Be heedless for a single moment!
[8. Gesar invocation, exhortation and supplication]
30
Kyi ki ki la swo swo swo!35
31
Ki!36 Perform your action! You, the manifestation of the gnyan,
32
Assist [our] armies in the hostile lands,
33
Put on your head the helmet of the sun,
35
This is a war cry, probably of Bon origin (see Stein 1972: 207). In the present case, the
formulation in seven pādas of the war cry probably occurs metri causa. Another frequent version:
ki ki bswo bswo la bswo. Gesar‘s mantra also includes it. This war cry is also found in preBuddhist textsŚ ―ki bswo che bo! May the gods win!‖ḍsee Clemente 1994: 130. Bellezza 2008:
320 explainsŚ ―The origination myth begins with the famous Bon word of invocation bswo, as do
many ritual texts for the native Tibetan pantheon. The use of this word has crossed over into the
Buddhist tradition as well.‖
36
This is a short version of the war cry, in the way of an interjection.
112
34
Hang on your shoulder the shield of the moon,
35
Let the coat of mail of the stars cover your body,
36
Mount your steed of the quick lightning flash,
37
Hasten, hasten, hasten to the land of our enemies!
38
Slay [our] enemies, take the enemy‘s wealth,
39
Defend us! At all times, protect us!
40
Defend our lives! Protect us!
41
Protect all our armies at all times!
42
Please defend all sentient beings!
43
Kyi! King Gesar, together with your retinue,
44
Completely pacify [any] dispute and quarrel,
45
Protect Buddha‘s teaching in every respect,
46
Pacify infectious diseases [plaguing] human beings and animals.
[9. Purification ritual]
47–49
With these pervasive smoke clouds of that which is burnt in the fire of
primordial knowing (ye shes mer),
Such as the kinds of incense whose fragrance is excellent (dri zhim
spos sna),
The butter-flour (phye mar),37 and the best food (zas phud),
50–51
In order to purify everything that is worthy to be purified,
Today we present [to you] this offering of a smoke ritual.
52
Lineages gurus, may everything be purified!38
Regarding ‗butter-flour‘ offerings (phye mar), see Nebesky 1998: 362.
In a Bon context, Karmay and Ramble translate the verb bsang by the expression ‗be purified‘
(see Karmay 1998: 404Ḍ405 & Ramble 1998: 130–131). Since this is, however, a Buddhist ritual,
one has to take into account that deities who transcend the world cannot be defiled, as opposed to
37
38
113
53
Yidams and hosts of peaceful and wrathful deities, may [everything]
be purified!
54
Buddhas of the three times together with your sons, [the
Bodhisattvas], may [everything] be purified!
55
Noble ravakas, pratyekabuddhas and arhats, may [everything] be
purified!
56
ākas, ākinīs, may [everything] be purified!
57
Dharmapālas, all protectors, may [everything] be purified!
58
Five bodies of the King together with his retinue, may [everything] be
purified!
59
Eight classes of gods and demons, may [everything] be purified!
60
Five sisters of longevity, protectors of the teaching, may [everything]
be purified!
61
Gods and nāgas, lords of the earth (sa bdag), local deities, may
[everything] be purified!
62
We purify [everything]! King Gesar, may [everything] be purified!
63
Warlords, thirty-three ākas, may [everything] be purified!
64
King of the battling kings, may [everything] be purified!
65
Banner of virtue for your followers, may [everything] be purified!
66
[Protector] escorting those who go to the other side, [nirvāṇa], may
[everything] be purified!
worldly demons, spirits, etc. I therefore translate bsangs here by ‗[may everything be] purified‘, cf.
pāda 50. I would like to thank Dr. Ramble and Prof. Tauscher for their suggestions regarding the
translation of bsangs in the present context.
114
67
[Protector] escorting those who come to this side, [saṃsāra], may
[everything] be purified!
68
Lord of the land (gzhi bdag) of stability [when] the camp (gar) falls
into pieces (‘drugs), may [everything] be purified!
69
Gesar, helper of thousands, may [everything] be purified!
70
Gesar who helps us secure victory [over the enemy], may [everything]
be purified!
71
Gesar, pinnacle of absolute splendour, may [everything] be purified!
72
Gesar who is the invulnerability (sra ba) of [our] armor (go khrab),
may [everything] be purified!
73
Gesar who is the sharpness of [our] blade, may [everything] be
purified!
74
dGra lha who is the speed of the racehorse, may [everything] be
purified!
75
dGra lha of the victory over the battalions of enemies, may
[everything] be purified!
76
Blessing of the horse symbolizing the transmutation of everything,
from bad to good, rKyang [bu kha dkar]‘s39 body (sku), may
[everything] be purified!40
I read rkyang (Gesar‘s horse, see n.40 below) here instead of brkyang ‗stretched, raised‘ as it is
spelt in the text. The symbolism of the horse is central in this verse, as rta g.yang refers to the
vitality of rlung rta. Norbu 1997: 69 elucidates this term in the following wayŚ ―. . . It [rlung rta or
klung rta] seems to refer to the transmutation of every thing that depends on five elements from
negative to positive, from good to bad, from misfortune to good fortune, from baleful portents to
auspicious signs, from poverty to prosperity, and it implies that this should ensue with the greatest
speed.‖ See also Karmay 1993a, for iconographic aspects of the Gesar rlung rta flags. A rkyang
(equus kyang) is a hemione, a kind of Tibetan wild horse (see Stein 1959: 537–539).
40
The verse above assumes that one is familiar with the sgrung (‘tale‘ or ‗legend‘), since Gesar‘s
horse, rKyang bu kha dkar figures here among the dgra blas, which stresses rKyang bu kha dkar‘s
divine nature and importance. About Gesar‘s horse, see Stein 1959Ś 537–542.
39
115
77
dGra lha who gathers glory and riches, may [everything] be purified!
78
dGra lha of victory over the three defects (skyon gsum), may
[everything] be purified!
79
Please accomplish our wishes just as desired!
80
We supplicate you! We are bound [by means of our oath]! May the
gods be victorious!41
81
We offer, we pay homage [to you]. May the gods be victorious!
82
We glorify (stod) the archer (‘phong ba). May the gods be victorious!
83
kye! [You] are the great pinnacle (spo).42 May the gods be victorious!
84
[You] are the great pinnacle of pinnacles. May the gods be victorious!
85
May the gods be victorious! May the gods be victorious! May the
gods be victorious!
[10. Ritual of suppression of negativities (bzlog pa)]
86
King Gesar, be victorious over [all] enemies.
87
Destroy into ashes the srin po who cause harm,
88
Suppress all epidemics affecting human beings and cattle,
89
Make us free from hunger, thirst and poverty,
90
Suppress all fears of an untimely death,
91
Completely
pacifying
and
cutting
through
negativities
and
obscurations,
92
Suppress all the harm caused by the four demons!
93
bhyo bhyo for all hostile forces, bhyo
41
For reasons explained in chapter 5.3.3 where the terms lha and bla are discussed, it is highly
probable that lha is a Buddhist alteration of the pre-Buddhist term bla as in the case of dgra
lha/sgra bla.
42
spo can also be understood as ‗clan‘.
116
94
bhyo bhyo for all obstacles which cause harm, bhyo
95
The time has come for the activity of suppressing and banishing
[harmful spirits].
[11. Exhortation to perform the four appointed activities]
96
Fulfill the activities (‘phrin las) you have been appointed to perform,
97
Spread Buddha‘s teaching and
98
Ensure that the kingdom is [as stable] as a mountain.
100
Accomplish the four activities [for the benefit] of
99
Us, patrons, bla mas (yon mchod), and their retinue.
101–102
Catch today the great abundance and prosperity (g.yang) produced in
the ten directions,
Within the [principle of] good fortune (phywa) and prosperity
(g.yang).
103
Bestow all that is wished for just as it is desired.
104
Make food, wealth, and all objects of enjoyment fall like rain.
105
May there be the good fortune of future virtue!
106
May there be the good fortune of obstacles being appeased!
107
May there be the good fortune of favorable circumstances!
108
May there be the good fortune of having power and strength!
[12. Dedication of merit and verses of aspirations]43
109
[May] merit spread and increase [and become] like Mount Meru!
110
[May] your great fame be [all-]pervading, like space!
43
The following closing verses (109-112) are composed of nine syllables instead of seven as is the
rest of the text.
117
111
May longevity, health, and benefits for others spontaneously come to
be!
112
May the goodness of the sublime ocean of your qualities come to be!
113
One should enhance [this ritual worship] with the auspiciousness of such
[concluding verses of aspiration]. May this be of benefit for all sentient beings.
Sarva maṅgalam.
118
3.2 mDo mKhyen brtse,44 The Wheel of Weapons [forged
from] Meteoric Iron (Text 12)
3.2.1 Introduction
The following text is a gtor bzlog, a ritual to dispel, turn away, and send
back negativities caused by evil spirits. The beginning of the ritual is marked by
the influence of rDzogs chen.
3.2.2 Edition
1
[537]
+E-8`o;-={$-&{,-W;-.}8m-#)}:-0S}#-0&q=-.-#,1-U#=-13~,->m-8"}:-;}-6{=-A-0-
0bo#=
2
[538]
fz_-
3
:m#-%}$-c}=-K;-&}=-!q8m-1"8-+Am$=-;=\
4
P;-'$-1-8##=-6m-D}-:0-8A1=-[\
5
:m#-P;-#:-0\w:-[{=-1&}#-+E-[-06{$=\
6
=}+-*v#=-6m-08m-$$-;=-1-#9}=-<$\
7
0%,-+E-0`o+-&{-8'}1=-@m:-H#-.}8m-!q:\
8
9}$=-<:-+.;-&{,-0`o+-8`o;-:r-4-+$\
9
cu;-.-9$-cu;-8"}:-3~#=-W-13~-M1=\
10
+E-0#{#=-<-D#-#)}:-1-8+m-06{=-;\
11
+-W-T-0+}-$m#=-18m-*#-:v1-8+m:\[539]
12
*v#=-+1-1-#9{;-0%};-08m-;=-8+m-au0=\
44
See chapter 5.1.3 for a biographical sketch of the lives of the authors of the rituals translated
here.
119
13
#=$-&{,-0%,-;-83|-08m-#,}+-.-0S}#\
14
0%,-84n,-+.},-U}0-!q-3|8m-0:-&+-0S}#\
15
8Ap$-0-+E:-;$-`o=-<m-8/}-8&u#-0S}#\
16
@m-,$-8Ds#=-P}+-,+-1v#-13~,-#=v1-0S}#\
17
(:-*{-$,-+$-;}-!{#-S-#<{+-0S}#\
18
#}+-8H{-#}+-Nm->}+-8H{->}+-Nm-0S}#\
19
&u$-Nm-G,-Nm-#6},-Nm-&$-0-0S}#\
20
1m-"-K-1&u-+E-Fy,-&$-0-0S}#\
21
#6,->m=-0+#-[540]%#-0N{#=-1,,-A=-
22
A+-/v:-N}+-#)}$-*,-W=-$,-.-\o,\
.-=}#=\
23
1-;v=-#%m#-_p-0&q=-<m$-0&1=-A=-,=\
24
=$=-W=-0%,-+E8m-%{$-`o-0S}#-%m$-0\w:\
25
M;-8A}:-+#}=-+E8m-%{$-`o-0S}#-21-0\w:\
26
83|-08m-0#{#=-<m-%{$-`o-0S}#-%m$-0\w:\
27
0S}#-0\w:-0%};-08m-Jm,-;=-8Es0-.:14~+\
28
%{=-.-8+m-9$-+:-1+}8m-c$-0,-$=\
E$=-0=}#=-({:-1"}:-+1m#=-:m1-,=-<:-1:-;-Km=\
&$-+E-&1-;-80{0-
.8m-Wv:->o:-%m#\
29
9m-#{-.-,m-<{=-:0-1m$-#m=-A=-.8}k k+#{-6m$-0C-<m=k =-N-1_-;[k k
3.2.3 Translation
1
A Condensed gTor ma-Exorcism of the Great Lion King who Subdues
the Enemies, called ―The Wheel of Weapons [forged from] Meteoric
Iron‖
120
2
h ṃ
3
From the vast expanse (mkha‘ dbyings) of the body of reality (chos
sku),45 [the unity of] sheer knowing and emptiness (rig stong) free
from mental proliferations,
4–5
Manifests the dgra lha, the best of sentient beings, the dancing power
of sheer knowing (rig rtsal gar bsgyur),
The unceasing manifesting power (rtsal snang), the deity infinitely
pervading (rab ‘byams) the peaceful and wrathful ones.
6
Although you do not waver from the peaceful state that is your mind,
7–8
Great and glorious [heruka] who completely appears in the form of
Rudra in order to destroy the hosts of demons, the enemies of the
teaching,
Rāja who subdues demons,
9
Together with [your] ocean of innumerable emanations and their
retinues,
10
As you accept this gtor ma of the enemies and obstructors‘ flesh and
blood,
11–12
Now, in this dark age when the five [degenerations] are spreading,46
Do not neglect the sacred bond, accomplish the action that has been
entrusted to you!
13
Dispel the harm of damaging the teaching of the great secret!
I translate chos sku/dharmakāya by ‗body of reality‘ to emphasize the aspect of reality expressed
by the term dharma.
46
The five degenerations are that of life-span, view, afflictions, sentient beings, present age (see
Dudjom 1991: 144).
45
121
14
Dispel the obstacles to the lifespan of the doctrine-holders, masters,
and disciples!
15
Dispel the advent of times when elements arise as enemies!
16
Dispel the three outer and inner banes—sickness, famine, and war!
17
Dispel the [effect of] negative astrological divinations (spar kha) and
sme [ba], obstacle-years, and inauspicious months!
18
Dispel the demon of cattle loss (god ‘dre), the evil spirit of cattle loss
(god sri), the demon of on-going contention (gyod ‘dre), the evil spirit
of on-going contention (gyod sri)!
19
Dispel the hostility of the demons that prey on children (chung sri),
the demons that torment those who are old (rgan sri), and the demons
that afflict the young (gzhon sri)!
20
Dispel the hostility of slanderers, gossipers, and thieves!
23
Having gathered and controlled without any exception
22
All negative signs, evil curses, and phur ba sorcery,
21
Such as the burning down and the crushing [spells cast] upon us by
others,
24
Avert [them] by casting [them] back on the enemies of Buddha‘s
teaching,
25
Avert [them] by merely casting [them] back on the enemies of the
yoga‘s purpose,
26
Avert [them] by casting [them] back on the malevolent causers of
hindrances,
122
27
Accomplish the activities of averting and casting back that you have
been appointed [to perform]!
28
I, a mendicant of Dar mdo,
Have written this spontaneously after the visualization practice [and] the necessary
accumulation of numbers [of mantras].
May it be the cause for the annihilation of the hateful enemy!
29
The copyist was named Shes rab. May it be virtuous and auspicious! Sarva
maṅgalaṃ
123
3.3 mKhyen brtse’i dbang po, The Melody of the Golden
Age Cloud (Text 43)
3.3.1 Introduction
The following text is a gsol mchod, a ritual of supplication and offering to
Gesar. Verses 19–34 are constituted of four nonosyllabic quatrains in which the
first and fourth verses begin with a disyllabic Sanskrit word (or trisyllabic in
verses 22 & 30).
3.3.2 Edition
#{-=:-[{=-0v-&{,-.}8m-#=};-1&}+-Q#} =-X,-cm,->m-:};-1}-6{=-A-0-0bo#=-=}k
1
[1a]
2
k,-1}-]o-:v-.-]j-\v-:r-9k
3
k8+m:-?}-W,-&,{ -.}8m-0!8-(,k 0}+-9;v -9}$=-<m-+E-[-#{-=:-[{=-0v-&{,-.}-;-#=};-1&}+-A-0:-8+}+-,k #)}:-1-[{1=-
/v+-0=$-#=v:-=}#=-'m-W:-8A}:-08m-9}-A+-M1=-;-+1m#=-){k
4
5
,-1\-=N-)-*r-#-)-P}-0m-9-1v-"{-P\=N-*r-"[- ?v-'-){-"-:-C-?m- 1[-#-#-,-"[-:s-dsk
47
6{=-49,1-1"8-14~+-<m-##=-+$-@#-W=-({;-0=k50
48
+$}=-=v-0<1=-.-+$-9m+-<m=-du;-.8m-1&}+-.-,1-1"8-14~+-<m-
8"}:-;}8m-cm,-&,{ -.}-;=-8+}+-+]o8m-;}$=-]}+-&{-5106m,-`o-00=-.:->o:-.8m-1}=-.-+$-0%=-$,-.8m-+A$=-+$-:};-1}8m-A{-K#-+$-[,%m#-_p-8+m-!+-%{=k
47
Xyl: sarvathatkhaṃ.
Xyl: hi maṃ.
49
Xyl: zhas.
50
Xyl: spal bas.
51
Xyl: cha.
48
124
Osm\
6
7
P-#=v1-\o,-8`o=-.-]-*}+-J{$-#mk
8
k],-#:-L}-I{8m-*-3n#-6;-06{=-.8mk
9
k841-Qm$-,}:-0v-={$-&{,-+E-8`o;-P;k
10
k8"}:-0%=[1b]*v#=-+1-1-#9{;+Am$=-,=-06{$=k
11
k!m-!m-0:}-0:}8m a-9m=-+{$-80}+-,k
12
k"v-Ap#-+?m+-<m-+.;-1}=-0=v=-.-06m,k
13
k#{-=:-[{=-0v-&{,-.}-8"}:-+$-0%=k
14
k$}-13:-[-9m-"$-07$-8+m:-#<{#=-<m#
15
k%m-,=-Qw-8Js;-A{-08m-0+#-.}-=}+k
16
k&u-84n,-$}=-;=-Q}#-J{$-#9}-0-W:k
17
k'm-6m#-1-9m,-+-W:-8+m:-A},-;k
18
k(}-3~$-;-=}#=-+},-#({:-0=1-.-au0=k
19
k)m-1m8m-E}$-W-13~-={:-W-0v:-1*8-9=-.8mk
20
k*v-0}-8/#=-.8m-3~#=->m-M;-8A}:-+$k
21
k+{-06m,-#<{#=-.8m-^m,-%}0=-;=-Ap$-08mk
22
k,}-.m-!- 9m-1&}+-cm,-+>{=-Gy:-06{=k
23
k.m-5[-$,-.=-H$=-08m-:};-1}-+$k
24
k/v-&u-W:-8=m;-'-&$-[{1=-<m-13~k
25
k0{-)8m-V},-=}#=-;{#=-Km=-+#8-3;-9$k
26
k1}->:-A{+-.8m-+!}:-&=-*v#=-+1-0!$k
27
k2rn-,8m-V}$=-+$-8/#=-0;-0}+-9v;->mk
28
k3u-:};-1*}$-08m-:m#=-X,-A{-${+-\o,k
29
k4|-_s8m-3;-06m,-8+m:-8`o=-$,-E#=-#)1=k
30
k5}-4n->=-<$-[2a]ke-0-1m-ao=-14~+k
52
53
52
53
Xyl: bswa (2 times).
Xyl: no bi ka.
125
31
k6m-+$-Nm+-.8m-/v,-3~#=-+0$-`o-&q=k
32
k7v-;{-*,-=}#=-+!:-@}#=-+0v-8/$-0%+k
33
k8{-6{=-0!q;-08m-1}+-,=-9m+-Ns0=-+.v$k
34
k9}-#8m-8#;-A{+-*1=-%+-&1-;-/}0k
35
k:m-Pt$-\o,-_p-'}+-0%t+-8A}:-.-({;k
36
k;v-]o-Wv+-06m,-K#-.:-0+#-%#-[}$=k
37
k<{-1v,-W-0v8m-8'm#=-.8m-#9$-;=-Ns$=k
38
k=-=}:-8+}+-.8m-:{-0-9m+-06m,-au0=k
39
k>{->{8m-06+-a-#9}-08m-/v-ao8m-&{k
40
k?v-+-am-W:-8Dm#-.-8"}:-+$-0%=k
41
k>{-6{=-+>{=-.-&{,-.}8m-$$-3u;->m=k
42
k?}-W,-R-18m-0!8-P;-+{$-+#}$=-;k
43
k0}+-"1=-1*8-+1#-#`o#-.8m-Wv-8Es;-&}+k
44
k`o=-8Ds#=-;}-({=-=+-={:-028-*,-0Ns$k
45
k:m#=-0Wv+-8Ks-,}:-;}$=-]}+-@-#9$-"v#
46
k0%,-8E}8m-0+{-[m+-8/{;-08m-Jm,-;=-14~+k
47
k%{=-.8$-#6,-;-/,-.}8m-54"}-%t$-7+-1*}$-W:k
;{#=-<m-+},-\o,-[s,->m=-Es0-.8m-
[2b]
13~-[{=-R-1-+>{=-.8m-80$=-1={,-0P{8m-+0$-.}=-#$-<:-Km=-.-+#{-
Wv:->o:-%m#
3.3.3 Translation
1
A supplication and offering to Gesar, the great being, called ―The Melody of the
Golden Age Cloud‖
2
Homage to the guru Padm k ra!
3
So now, if one wants to perform a supplication and offering to the Dharma protector
(bka‘ nyan) who is the great one of O rgyan, the dgra lha of Tibet and everywhere,
Gesar, the great being, as one concentrates on the ritual substances that have been
54
Xyl: phen pa (2 times).
126
prepared such as gtor ma, drinks, food, offering of smoke (bsang), or burnt offerings
(gsur), [one should repeat:]
4
Namaḥ sarva tathāgatabhyo vi vamukhebhyaḥ sarvathā khaṃ utgate
spharaṇa imaṃ gagana khaṃ svāhā
5
Together with the offering of the substances that have been actually prepared and
imagined to have been spread, as one utters the mantra and [performs the] mudra of
the sky-treasury (nam mkha‘ mdzod kyi sngags dang rgya), and with the resolute
confidence of having made pour down like [rain] the great wealth of all that is
desired from the great whirling cloud of the sky-treasury, one pronounces the
following words accompanied by various pleasant melodies and music:
6
Hrīḥ
9
Jewel of Jambudvīpa, great lion, Power that subdues the enemies,
8
Who took the Vajra oath in the presence
7
Of Padma thod phreng, embodiment of the three roots,
10
Together with your retinue, do not neglect your sacred pledge,
manifest from the vast expanse!55
11
As [we] now shout the sounds ―Ki ki bswo bswo‖,
12
Just like the glory of spring is welcomed with assurance by the
cuckoo,
13
Gesar, great being, together with your retinue,
14
Please come to this marvelous divine mansion!
15
By all means, you, the lord of myriad magical manifestations,
16
Like the flashes of a string of lightning above the clouds,
dbyings can also be understood as meaning ‗celestial regions‘. In this ritual, like in other Gesar
rituals, there is a constant interplay between the outer, inner, and secret levels of the practice.
Outerly, Gesar is a being, but from the perspective of rDzogs chen, he is the manifestation of sheer
knowing (rig pa).
55
127
17
Come here now without delay,
18
And accomplish [our] wishes regarding business matters such as
trade!
22
Enjoy with delight the offering-clouds of the nopika 56
20–21
That is born from the yoga of the assembly of the venerable elders
And from the power of the Tathāgata‘s generosity
19
That are as boundless as the oceanic city of the king of the fish.
23
With music offered by pleasant lutes,57
24
A lake where tea, chang, and [golden] drinks gather, like rivers
flowing down,
25
Indra‘s pleasure groves of coconut trees,
26
And astonishing (mo har byed) material offerings, we shall fulfill the
sacred pledge.
27–28
As among those belonging to this side, all the noble children of
sublime Tibet, Nepal, and the land of the Jīnas,
As many as the sands [of the river Ganges],
29–30
Gather here as if in Jeta‘s grove,
Sam van Schaik understands no pi ka in the following wayŚ ―Note for readers of Tibetan: What
is a no pyi ka? The front cover of the spell book says bIg kru prad nya pra ba ‗I no pyi ka. I hope
that most will agree that the name is probably Bhikṣu Prajñ prabh , but what is a no pyi ka? I first
came across the word in a poetical passage by Jigme Lingpa (at the beginning of his Pad ma dkar
po) where he calls it ―the essence of hearing, thinking and meditating‖ (thos bsam sgom pa‘i
snying po no pi ka). The term is much more common in the Dunhuang manuscripts, and an
interpretation was first suggested by Kenneth Eastman in 1983, when he noted that the TibetoSanskrit glossary in Pelliot tibétain 849 glosses it as sgrub thabs – the Tibetan word that we
usually consider a translation of the Sanskrit sādhana, a manual for ritual and/or meditation.
Robert Mayer and Cathy Cantwell, in their 2008 book on Phurba manuscripts, suggest (with
thanks to Matthew Kapstein) that the probable origin of all this is a Sanskrit term sādhanaupayika.
Thus sādhanaupayika becomes nopayika becomes no pyi ka. This would be very neat because we
thus get to the original Sanskrit term behind the Tibetan word sgrub thabs: sādhana =
―accomplishment‖ = sgrub, while aupayika = ―means‖ = thabs.‖ See Sam van Schaik:
http://earlytibet.com/category/china-and-tibet/page/3/.
57
For a description of pi wang, see Helffer 1994: 277.
56
128
Make even V gī
31
58
powerless to praise [your] fame and glory.
Having conquered the perfections of [the states of] appeasement and
conditioned existence,
32
And being glorified [by the protectors of] the white side such as [rDo
rje] Zu le sman,59 and so on,
33–34
As you are exhorted with [the war cry] ―E‖,
Completely cast down the armies of demons,—all that goes against
yoga.
35
Increase the wealth of the inanimate and animate universe,
everywhere, in the hills and valleys,
36
Take care of us at all times, as one does with lambs,
37
Guard [us] from the terrifying abyss of darkness,
38
Accomplish each of the wishes we aspire to, just as desired.
39
Together with [your] community, the brotherhood (phu nu)60 that is
set in motion by the sound of [your] laughter ―he he‖,61
40
Those who stick together like the ocean, [your] retinue,
41
Within the state of mind of great delight of the sound ―he‖,
vojiha or wo dzi ha remains quite cryptic to me. The vowel ―o‖ should probably be read ―ā‖.
The problem remains nonetheless with regard to the consonant ―ha‖. Could it result from a scribal
error made by a copyist who was not familiar with Sanskrit? In this case, we could read vāgī a.
The corresponding various options are: a person (vāgī a, ‗a master of language‘), the goddess of
eloquence, knowledge, and arts, since V gi is one of Sarasvatī‘s names, or some quality such as
eloquence (vāgī atva). Among these three possibilities, Sarasvatī seems the most plausible.
59
One of the twelve bstan ma belonging to the sub-group of the sman mo chen mo, g.Yu yi dril bu,
residing in Jo mo g.yu ri gnas mchog. Her secret name is rdo rje (dril bu) zugs legs ma or zu le
sman, she is in some lists of the bstan mas known as rDo rje g.yu sgron ma (see Nebesky 1998:
183–190).
60
See the indexed glossary.
61
Laughter is a defining characteristic of Gesar. Before his incarnation, his name is bZhad pa rdo
rje, like Mi la ras pa (see Stein 1959: 505).
58
129
42
As you are at this very moment aware of the order imparted [to you]
by the guru from O rgyan,
43
Block the passage to evil armies [at] the borders of Tibet and Khams,
44
Guard [us] from times of turmoil, years of calamities, frost and hail,
blight and drought,
45
Attract [the boon of] descendants, food, wealth, possessions, good
fortune (phya), and prosperity (g.yang),
46
Accomplish the activities consisting in the increase of joy and
happiness regarding the teaching and sentient beings!
47
Thus, as he saw a little the avenue to the benefit of others, the servant of the lakeborn guru, mKhyen brtse‘i dbang po, wrote whatever came [to his mind]. May it be
the cause of the spontaneous accomplishment of all virtuous and excellent
endeavours!
130
3.4 mKhyen brtse’i dbang po, The Auspicious Melody
(Text 44)
3.4.1 Introduction
The following text is a short gsol mchod, a supplication and offering to
Gesar.
3.4.2 Edition
!q-I{-#{-=:-W;-.}8m-#=};-1&}+-<m,-_p-0&q=-.-0C-<m=-<m-a-+A$=-0bo#=-=}k
1
[2b]
2
k,-1}-]o-:v-.-]j-\v-:r-9k
3
1&}+-#)}:-#={:-[{1=-0=$-=}#=-'m-W:-8A}:-08m-1&}+-Q=k
:[-9[-"[-
#m=-0=$-^$k
?f-?r\fz_-
#m=-
800k62
4
Osm\ )m$-84n,-,1-1"8-14~+-<m-:};-1}-;=k
5
kAp$-08m-8+}+-9},-W-13~8m-+<m;-8"}:-+0v=k
6
kR-1-9m-+1-1"8-8E}-&}=-[}$-=}#=k
7
k[0=-#,=-1&}+-8}=-W-13~8m-3~#=-M1=-+$k
8
k=+-.:-[-#%m#-Dm-N}$-X{8v-02,->m=k
9
k0}+-"1=-0+{-;-8#}+-.8m-Jm,-;=-<mk
10
k!q-[-#{-=:-[{=-0v-+},-Es0-=}#=k
11
k1&{+-8"}:-cu;-+$-9$-cu;-0%=-.-\o,k
12
k7+-1{+-9{-<{=-8+}+-Gy8m-#){:->m=-80}+k
13
k*v#=-+1-#(,-.}-&}=-<m-+Am$=-=v-
62
Xyl: bab.
131
0!}$= k
63
14
k(1=-&#-8#;-8Ds;-*1=-%+-07}+-.:-06{=k
15
kNm+-6m-+.;->m-8A}:-0=-1$8-#=};-,k
16
k+>{=-.8m-84v1-6;-0+#-%#-M1=-;-%},k
17
kH1=-.8m-0Kp;-bo#=-+E-+$-0#{#=-;[3a]
0[{+k
18
k8"}:-Ns$-V{,-S}#-1m-1*v,-0:-&+-\w: k
19
k#6m-A{=-\o,-_p-"-84n,-%$-E}#=-14~+k
20
k,+-1v#-13~,-8Ds#=-8'm#=-.-6m-0:-14~+k
21
k3|-0=}+-+.;-8A}:-$,-E#=-%}0=-
64
8A}:-({;k
22
k=$=-W=-0%,-+:-0%,-84n,-!q-3|-Nm$= k
23
k&:-&u-`o=-800=-028-=+-={:-0-Ns$=k
24
kK-@p#=-8Ks-,}:-h-#9$-;}$=-]}+-/}0 k
25
k1+}:-,-9m+-;-*},-%m$-+#{-08m-+},k
26
k80+-1{+-Bp:-0-(m+-`o-8Es0-.-+$k
27
k1*:-*v#-0+{-1&}#-#m-+$}=-Es0-+};k
28
k0C-<m=-+.;->m=-K#-_p-=0->o:-%m#
29
65
66
k%{=-.8$-Qm$-I{-:m,-.}-&{8m-0!8m-J,m -;=-.-++-+1-;v#=-#(m=-+.;->m=-[}$-08m-07$-.}-+.;-X,-0C-<m=-.8m-[-Q=-+$0%=-#=v$-$}:k 8'1-+A$-1={,-0P{8m-+0$-.}=-`o=-3|=-+#{-0:-8J;-`o-Km=-.-1_-;[k
63
Xyl: bskang.
Xyl: bsgyur.
65
Xyl: bsrings.
66
Xyl: phong.
64
132
3.4.3 Translation
1
A condensed supplication and offering to the lord, the king Gesar, [called] ―The
Auspicious Melody‖
2
Homage to Padm k ra!
3
One should purify the ritual substances that have been arranged such as gtor ma,
golden drinks, smoke (bsang), and so on, with
[offerings] with
4–5
raṃ yaṃ khaṃ and bring down
oṃ āḥ h ṃ.
hrīḥ
At the center of the maṇ ala of the ocean of desirable objects,
Arising from the melody of the sky-treasury state of non-distraction,
6
Gurus, yidams, dakinis, protectors, and so on,
7
Ocean-like assembly of those who are objects of refuge worthy of
veneration,
8–10
And, in particular, unique deity,
Personal god (sku lha) of the activity displayed by Khri srong de‘u
btsan for the happiness of Tibet and Khams,
Gesar, the being who accomplishes [all] purposes,
11
Together with all [your] sisters and brothers (mched), retinue,
emanations, and emanations of [your] emanations,
12
Be diligent [in providing us] with the inexhaustible treasure of
primordial knowing and all that is desired!
13
Fulfill the sacred pledge within the constituent element of reality (chos
kyi dbyings)!
133
14
Please forgive all violations and impairments of commitments,
transgressions, and mistakes!
15
When [we] enthrone [you] with the glorious wealth [belonging to] the
states of conditioned existence and appeasement (srid zhi),
16
Teach all of us [with] a delighted, smiling face!
17
Arouse in enemies and those causing hindrances an attitude of
magnanimous majesty!
18
Protect your followers, avert unfavourable conditions ([‘gal] rkyen),
and bring hostile hindrances under control!
19
Assist [us] as a friend at home and abroad!
20
Pacify diseases, famine, war, quarrels, and fears!
21
Increase longevity, fortune, glory, prosperity, renown, fame, power,
and wealth!
22
Extend the life-span of the doctrine holders who spread the Buddha‘s
doctrine!
23
When it is about to rain heavily, protect [us from] blight, frost, and
hail!
24
Send horses, cattle, grain, good fortune (phya), prosperity (g.yang),
and possessions!
25–26
In short, having effortlessly and quickly established
In our minds wholesome objects of aspiration,
27
Finally bestow the accomplishment of supreme bliss!
28
May [everything] always be pervaded by auspiciousness and glory!
134
29
Thus, in response to the request accompanied by a white scarf of the ambassador of
the precious lord of Gling, the virtuous one that has been nurtured by both the
worldly and religious glory of devotion and sacred commitment, dPal ldan bkra
shis, ‘Jam dbyang mkhyen brtse‘i dbang po immediately wrote this at an auspicious
time. Maṅgalaṃ.
135
3.5 mChog gyur gling pa, Prayer to Gesar (without title—
introduction to Text 25)
3.5.1 Introduction
The following text is a very short gsol mchod, a supplication and offering to
Gesar.
3.5.2 Edition
2
A$-&u0-={1=-<m-={$-&{,-8>m$k
#=$-##=-*0=-<m-,}:-0v-84n,k
4
(},-1}$=-`o#-T8m-+E-8`o;-08mk
5
[{=-0v-+{-;-@#-83;-;}k
6
\o,-07$-1&}+-.8m-cm,-/v$-80v;k
7
@m-,$-#=$-08m-0`o+-M1=-*v;k
8
1&}#-+$-*v,-1}$=-+$}=-Es0-+};k
1
[258]
3
9
?\ %}$-.-(m+-<m-#$=-:m-;k
6{=-.-Q}#=-&{,-+#},->m-f-.-={1=-0[{+-={$-&{,-#=};-1&}+-+#}=-6{=-0!q;-$}:-1&}#-1m$-0=-Km=-.-+#{k
3.5.3 Translation
1
aḥ
On the snowy mountain of emptiness
2
Majestically stands the great lion of the thought of awakening,
3
Holding the [wish-fulfilling] jewel of the skillful means of the secret
mantra [vehicle].
136
4–5
To the being who subdues the enemies of the five poisonous
afflictions,
I pay homage!
6
As I offer cloudbanks of Samantabhadra‘s offerings.
7
Destroy all the outer, inner, and secret demons!
8
Bestow the supreme and ordinary accomplishments!
9
Thus, with regard to the request stating that the monks of rDzogs chen monastery
needed a supplication and offering to the great lion that generates the thought of
awakening, the one named mChog [gyur gling pa] wrote this. [May it be]
auspicious.
137
3.6 mChog gyur gling pa, Smoke ritual (without title—
Text 26)
3.6.1 Introduction
The following text is a very short bsangs mchod, a smoke offering to Gesar.
3.6.2 Edition
1
k={$-&{,-,}:-0v-+E-8`o;->m-0=$-1&}+-,km
[263]
:[-9[-"[-#m=-^$=k ?f-?r\fz_-#m=-Am$->m=-0T0=-;k
2
<Xk .-]-8Ap$-#,=-*v#=-;=-cu;k
3
={$-&{,-,}:-0v-+E-8`o;-+$k
4
5{:-1-0%t-#=v1-/v-ao8m-3~#=k
5
8+m:-A},-0=$-#m-1&}+-.-06{=k
6
"-84n,-&}$-E}#=-1-#9{;-%m#
7
%m-0=1-+},-M1=-0au0-_p-#=};k
8
6{=-.-1&}#->o:-Qm$-.=-8J;-`o-Km=k
3.6.3 Translation
1
Regarding the offering of a smoke ritual to the great lion, the Jewel that subdues the
enemies, having purified [the offering substances] with
empowered [them] with
2
raṃ yaṃ khaṃ and
oṃ āḥ h ṃ, [say:]
kye! kye!
Manifestation of the mind of the one born form a lotus,
3
Great lion, Jewel that subdues the enemies,
138
4
Together with the thirty wer mas, the entire brotherhood (phu nu),
5
Come here! Accept [this] offering of smoke!
6
Do not forget to assist [your] companions!
7
We supplicate you to accomplish all [our] wishes, whatever we desire!
8
This was written at once by mChog gyur gling pa.
139
3.7 Kong sprul, The [Gem] That Brings Down the Rain of
[All That Is] Needed and Desired (Text 45)
3.7.1 Introduction
The following text is a bsangs mchod, a smoke offering to Gesar. The
beginning of the ritual is a short rDzogs chen teaching in itself, written in a very
poetic way. The author describes the offerings in great detail. Gesar‘s retinue is
also invoked individually, one major figure after another.
3.7.2 Edition
!q-I{-#{-=:-0=$=-1&}+-+#}=-8+}+-&:-80{0=-6{=-A-0-0bo#=-=}
1
[539]
2
[540]
3
.-]8m-0!8-&}+-Qm$-I{-#{-=:-#=};-6m$-1&}+-.:-8+}+-.=k #)}:-1-#={:-[{1=-=}#=-'m-W:-8}=-.8m-1&}+-Q=-+$-0=$=-
k?f-:-%mk
<m-9-} A+-8`o-A=k Am,-T0=-]m-1*v,-,1-8Ks-#=v1-0I}+-.=-0=$=-^$=-({;-;-+A$=-:};-0%=-8+m-!+-+k}
4
k<{k 8>o:-1{+-9{-<{=-(1=-0W8m-#:k
5
k*},-;1-;=-Es0-+E-[8m-#2~k
6
k8'm#-K{,-[}$-08m-\w-8Js;-%,k
7
k!q-I{-={$-&{,-W;-.}-,mk
8
k&}=-+Am$=-8}+-#=;-c}=-K;-P}$k
9
k[s,-Es0-8'8-7{:-*m#-;{8m-)t0=k
10
k1"8-]}+-E}$-={:-+#-.8m-6m$k
11
k1m-1$},-,1-1"8m-+Am$=-:v1-,k
12
k'-3~#=-,}:-0v-3u;-0bo#=-.k
13
kM;-8A}:-#`o$-0=-0}=-.8m-3|k
140
14
k1$},-<{=-Qw-8Js;-co#=-&{,-.}=k
15
k%{$-,-P-#=v1-cm,-/v$-8*m0=k
16
k0:-,-&}=-Ns$-&:-&{,-80{0=k
17
k=-#6m:-+E-R8m-0v-9v#- 83u0=k
18
k8'8-8}+-:};-1}=-@}#=-\o,-#9}k
19
k8"}:-;}=-\w:-08m-%}0=- <m=-#<{#=k
20
k+$}=-8A}:-K{,-+$-9m+-Ap$-#mk
21
k#6,-8Js;-]}+-.8m-9v;-`o-0bo#=k
22
k:m,-&{,-'}+-`o-[-9m-Q=k
23
k#={:-[{1=-0`o+-Pm8m-3$=-1:-(:k
24
k1{-)}#-8'8-1+$=-W-,-&q#
25
k(}=-07$-Hm-0=v$-"}:-9v#-8#{#=k
26
k'$-#=;-(m,-A{+-7$-*;-#=;k
27
kHm-&0-0=m;-H}+-:{#-,-0+{k
28
[541]
29
k$,-8'{0=-+A$=-+$-:};-1}8m-ak
30
k@m-1&}+-,1-1"8-14~+-`o-80v;k
31
k9m+-8J}#-#7v#=-14|=-1m#-#m-+Am$k
32
ka-$,-Qt-+A$=-M-08m-0%t+k
33
kHm-07$-&0-+$-:}-0+8m-7=k
34
k:{#-8'1-,-078m-:m#=-;-=}#=k
35
k8+}+-9},-,$-1&}+-+>{=-+]o-80v;k
36
k8Ks-0%t+-&$-+$-+$-X,-'k
37
kPm-0%t+-1:-*v+-8}-1-6}k
38
k!-:-0v-:1-d$-Pm-+$k
39
k8Ks-1&}#-@{-+$-<-D#-=}#=k
40
k078-0%8-0_p$-08m-:m#=-<m=-1&}+k
41
k+:-70-*{:-Js#-'1-:=-+$k
67
68
k:}-0W8m-0%t+-X,-$}1=-1{+-7=k
67
68
Xyl: bu yugs.
Xyl: stebs.
141
42
kN-08m-#}-+$-M}-08m-13~,k
43
k%}+-.,-+}-<;-J{$-0-=}#=k
44
k8'1-14|=-0Im+-.8m-W,-#}=-80v;k
45
k*,-+$-:m,-&{,-8Ks-'-3~#=k
46
kA-#%,-:m-3#=-#9v$-3#=-:m#=k
47
kco#=-X,-K-+$-1>}#=-8E}-H{;k
48
k7;-1}-8Km-+$-#9$-+!:-;v#
49
k#_p1-.}8m-,}:-[}$-;-=}#=-.k
50
k*v#=-;-+>{=-+]o8m-1&}+-cm,-80v;k
51
k#9v-co#- 0;-0v-1",-+!:-=}#=k
52
k07$-<m$-'-3~#=-bo#=-=v-):k
53
k`o+-.8m-3-0=-,1-1"8-"{0=k
54
kHm-0=v$-++-.=-0:-'$-=0k
55
k8+}+-9},-:};-1}-%m-9$-8&:k
56
k'$-Nm+-8'm#-K{,-1({=-A{+-.k
57
k$}-13:-0=$=-<m-1&}+-.-8+m=k
58
k[{=-0v-+},-Es0-841-Qm$-I{k
59
k+E-R-0%t-#=v1-8"}:-0%=-[542]0=$=k
60
k[-&{,-3$=-.-+!:-.}j
61
k#({,-&{,-!q-[-#{:-14~j
62
kPt-W;-#2t#-,-:m,-&{,j
63
/v-0}-`o$-=o$-+!:-.}j
64
ao-0}-Pt-du;-8}+-&{,j
65
k,{-,{-#,1-*,-+!:-1}j
66
kU1-Nm+-*-;{-8}+-J1j
67
k+E-R8m-#(,-%#-+1:-.}j
68
k1E},-9#-+:-1-0%t-#=v1j
69
k+.8-*v=-[{=-0v-=v1-%tj
69
69
Xyl: shugs.
142
70
k9$-*v=-+1-.8m-1m-0`o,j
71
k6{-*v=-D-Q#- ]$-#=v1j
72
k+>{=-&{-+$-*,-8"}:-0%=j
73
k@-+1v-#2t#-#=v1-+E-Rj
74
k1m-0v-#`o$-Hs#-+E-Rj
75
k5{:-1-=v1-0W-Hs#-%tj
76
k+E-R-+]o-Dm-+]o-80v1j
77
k[-+1#-Pt-+1#-#(,-+1#j
78
k#2$-:m#=-+.;-1#},-0`o,-%t-=}#=k
79
k+!:-@}#=-[}$-08m-#6m-0+#-+$k
80
k9v;-[-7}-+}:-8"}:-0%=-0=$=k
81
k1&}+-+}-0L,-,}-1$8-#=};-;}k
82
k8+}+-.8m-+},-M1=-8Es0-.:-14~+k
83
k<{k 13~-[{=-L}-I{=-Am,-0T0=-<m$k
70
84
k3$=-.-[-9m-1{-)}#-8Js;k
85
k={$-&{,-,}:-0v-+E-8`o;-P;k
86
k(m-18m-8}+-;-S-08m-1+$=k
87
k[s,-.}-06m,-_p-0K,-%m$-0Im+k
88
k={$-#{-06m,-_p-+.8-6m$-$:k
89
k+E-R8m-+.8-&=-!q-;-#=};k
90
kW;-K#=-M}-13~,-@#-,-0'1=k
91
kV$-G}+-8/{;-.}-&m0=-=v-0%m0=k
92
kM1-8>o:-&u-S8m-#:-06m,-%},k
93
k+E-R8m-+1#-3~#=-;=-;-8>{+ k
94
k,#-@}#=->}:-0`o+-&}1-;-80{0=k
95
kW-0}+-#(m=-<m-,}:-0+#-14+k
70
71
71
Xyl: klag.
Xyl: las la ‘byed.
143
96
[543]
k841-Qm$-+E-R-Qw-8Js;-%,k
97
k8"}:-+$-0%=-M1=-1&}+-%m$-0%}+k
98
k+0v-8/$-0%}+-%m$-#7m-1+$=-[{+k
99
k&}=-[}$-+E-R:-1$8-#=};-;}k
100
k*v#=-+1-#({,-.}-1-0${;-0:k
101
k=$=-W=-0%,-.8m-W;-13,-@}:k
102
k+{-84n,-[{=-0v8m-!q-3|-Nm$=k
103
k3~#=-1&}#-8`o=-.8m-,#=-Pt$-W=k
104
k*}=-0=1-.-]}8m-8+0-0W-E};k
105
k(1=-K}#=-d$-Pm8m-0%t+-8'}-0=k
106
k[{-+]o8m-0v$-0-({:-83~-14~+k
107
k,+-8Ds#-1v-#{8m-8'm#=-=}#=k
108
k!;-$,-1v,-.-1*:-0`+-+{k
109
k0+{-[m+-Q}#=-X,-(m-8}+-<m=k
110
k@}#=-+$-*-Es:-=0-.:-14~+k
111
k&}=-Nm+-+:-00-+.;-1}8m-84v1k
112
k8'm#-K{,-\o,-+#8m-1m#-8Js;->m=k
113
k=-%{$-[{-+]o-1E},-_p-8]o#=k
114
k0+{-[m+-P{+-8'}=-K{;-0:-14~+k
115
k1m-8>o:-3|-9m-!-0-0K,k
116
k&}=-]}+-T0=-J{$-+]o$-`o-8/{;k
117
k&{-06m8m-cm,->m-R-:{-8Dm#=k
118
k@-#9$-8A}:-08m-13~-1}-0[m;k
119
k0=1-+]o8m-,}:-0v-&:-`o-0$m;k
120
k+},-\o,-[s,-Es0-0C-<m=-<mk
121
k'$-0=-8'm#-K{,-14|=-.:-14~+k
144
122
k%{=-.8$-L}-I{-8&$-.-]8m-13,-%,->m=-!q-6m-0:-8<{#=-"-:$-`o-K,{ -8K{;-+$-+#}=-.-6m#-9}+-.=-+E-[8m-0=$=-$,-8'{0-
#$-&{8m-3n#-3~#=-%,-6m#-8J;-`o-*},-+#}=-6{=-[-Q=-+$-0%=-){-+>{=-.-&{,-.}=-0!8-9m=-720!q;-0-W:-!-O-$#-+0$-9},-),-W13~=-+{-8J;-(m+-`o-0=1-#),-[m;-0v:-Km=-.-+#{-;{#=-8/{;kk 1_;[kk
3.7.3 Translation
1
An Offering of Smoke to Lord Gesar Called ―The [Gem] That Brings Down the
Rain of the Needed and Desired‖
2
oṃ svasti
3
Having prepared the offering substances that are appropriate such as gtor ma, golden
drink, etc., and the implements necessary for the smoke offering, those who want to
supplicate and worship Padma‘s protector, the lord of Gling, Gesar, purify and
spread the smoke offering by pronouncing the usual empowering [mantras] or the
three syllables [oṃ āḥ h ṃ]. Then, one pronounces the following words
accompanied with music.
4
kye! The playful expression (gar) of the unchanging primordial
knowing‘s hundred moods,73
5
The lord of the dgra lhas who is accomplished by means of aspiration,
6
The one imbued with the magic that protects the world,
7
The lord, the great lion, the king,
12
Abiding as a multifaceted gem
8
In the luminous constituent element of reality (chos dbyings), the vast
expanse (klong) free from mental proliferations,
72
Xyl: yi.
Reference to gar gyi nyams brgyad that usually refers to the eight expressions of dance or
dramatic art.
73
145
9
The womb (sbubs) of the vital essence (thig le) of rainbow light that is
spontaneous presence (lhun grub),
10
The pure realm of the celestial city,
11
The matrix of basic space that is the invisible expanse,
13
When the yogi invokes [him] with longing
14
On account of the great power of [his] clairvoyance (mngon shes) and
magic,
15
Cloudbanks of the three roots gather above,
16
The shower of the Dharma protectors is brought down in the
intermediate space,
17
The blizzard of the dgra blas whirls on the ground,
18
The rainbow light music animates the ten directions.
19
He comes with the power of a cakravartin,
20–21
And abides in the sphere of his real physical support
And other imaginary emanations arising from his mind.
22
The divine substances in the jewel vessel,
23
Raised as the pure essence that is the ambrosia (bdud rtsi/amṛta) of
the golden drink,
24
Stunning flowers of rainbow hue,
25
Incense and perfumes pervading the surroundings,
26
The all-pervasive and unimpeded (zang thal) clarity of the brilliant
[celestial body] that brings about the day,
27
Cool or warm scented water that is lovely to come in contact with,
28
Delicious and nutritious food that one cannot eat to satiety,
146
29
Harmonious melodies and sounds of music,
30
[All these] external offerings we offer as the sky-treasury.
31
Ravishing exquisite forms, as far as the eye can see,
32
Melodic songs that are elixir to the ear,
33
Fragrant smells, water, and delicious food,
34
Assortments of clothes that are soft to the touch,
35
[All these] inner offerings of desirable objects—all that is
pleasurable—we offer.
36
With chang of fermented cereal, and perfect tea,
37
Sweet mar thud,74 milk, and curd,
38
Sugar, molasses, and honey,
39
Excellent cereal flour, meat, and blood, namely,
40
With offerings of all that is eatable and drinkable we worship [you].
41
Garments made of wool, silk, and brocade,
42
A solid armor and sharp weapons,
43
A crown, a long necklace, a garland, and so on,
44
[All] offerings of fine dressing clothes, soft, resplendent and majestic
we offer.
45
All kinds of medicine, jewels, and cereals,
46
[All] sorts of [animals] such as wild birds, deers, and cattle,
47
Powerful horses and fast mules,
48
Spotted female yaks and g.yang kar sheeps,
See Dorjee 1996Ś 45 n.61, ―Mar thud is a very delicious kind of food made of butter mixed with
cheese and treacle or molasses.‖ Since rtsi bcud can refer to honey, it can be read as characterizing
mar thud. It is, however, also possible to read rtsi bcud mar thud as a copulative compound:
‗butter and mar thud‘ as rtsi bcud stands also for a kind of churned butter.
74
147
49
As well as fierce watchdogs,
50
[All these] offering-clouds of everything that delights the mind we
offer.
52
With various good sorts of wood blazing in the fire,
51
Such as the turquoise juniper (g.yu shug), bal bu, and the white fern
(mkhan dkar),
53
The pungence of smoke spreading throughout the sky,
54
The sweet fragrance of trust pervading the intermediate space,
55
Any desirable objects and melodies arising,
56
All [kinds] of appearances and possible things that are delightful
according to the world,
57
This wonderful offering of purification through smoke (bsangs),
58
Lord of Jambudvīpa, being who accomplishes [all] aims,
59
Together with [your] retinue of thirteen dgra blas,75 may [you] be
purified!76
60
Great god Sita Brahm ,77 may [you] be purified!
61
Great gnyen, [Gesar‘s] personal god (sku lha), Ger mdzo, may [you]
be purified!
62
King of the nāgas, gTsug na rin chen, may [you] be purified!
63
Elder brother Dung khyung dkar po, may [you] be purified!
64
Younger brother Klu sbrul ‘od chen, may [you] be purified!
75
Some texts refer to thirteen wer mas.
In the present text, bsangs is used here as it is in Bon; the deities are purified from the grib of
those invoking them. In the SDG 50,52 passim, bsangs is used in the sense of ‗May everything be
purified!‘. The syntax and the meaning differ in both texts, as explained in the footnote 38.
77
Sita Brahm was the tutelary god of Srong bstan sgam po. For a detailed account of this, see lha
chen tshangs pa dkar po in glossary.
76
148
65
Aunt gNam sman dkar mo, may [you] be purified!
66
lCam srid Tha le ‘od phram, may [you] be purified!
67
Red gNyan stag of the dgra blas, may [you] be purified!
68
Thirteen [cang sengs that are] youthful messengers, may [you] be
purified!
69
Thirty beings that are knights (dpa‘ thus), may [you] be purified!
70
Seven beings that are the noble braves (yang thus), may [you] be
purified!
71
Three valiant ones (zhe thus), falcon, eagle and wolf, may [you] be
purified!
72
[Four] dGyes sde and sMan, together with [your] retinue, may [you]
be purified!
73
dGra blas of the three Phya, dMu, gTsug, may [you] be purified!
74
dGra blas of the six human clans (mi bu gdung drug),78 may [you] be
purified!
75
Three hundred sixty wer mas,79 may [you] be purified!
76
Nine hundred ninety thousand dgra blas, may [you] be purified!
77
Armies of the gods, armies of the nāgas, armies of the gnyans, may
[you] be purified!
78
Seventy glorious protectors gTsang rigs, and so on,
79
Lord of the place (gzhi bdag) who protects the ‗white side‘,80
The six clans areŚ ‘Bum pa, ‘Dan ma, sTag rong, rGya, sKya lo, ‘Bru (see Karmay 1998: 494–
495).
79
In some texts, the thug kars are supposed to be three hundred sixty (see Norbu 1997: 53).
80
―Concerning the distinction between the protectors (sruṅ ma) who are ‘jig rten las ‘das pa
‗supramundane‘ and those who are ‘jig rten pa ‗mundane‘, according to Kloṅ rdol bla ma‘s bsTan
sruṅ dam can rgya mtsho‘i miṅ gi graṅs the former have attained the higher Paths of the rya or
78
149
80
As well as gods of the region (yul lha) and local deities (zo dor),
together with [your] retinues, may [you] be purified!
81
We worship [you], we honor [you], we enthrone [you]!
82
Accomplish all aspirations!
83
kye! To the one who has been conferred spiritual power by the Lakeborn One,
84
The emanation (‘phrul) of the Flower of the God Brahma,81
85
The great lion, the Power (rtsal) of the jewel that subdues the enemies,
86
The brilliance (‘od) of the sun and the radiance (mdangs) of the moon,
87
He who glows with splendour and stands firmly like Mount Meru,
88
Valiant and strong like a lion,
89
The embodiment of the dgra bla‘s attributes of bravery, [we]
supplicate!
90
Carrying in [his] hands the royal insignia and sharp weapons,
91
Riding and riding82 the wise (‘phel po)83 rKyang rgod,
92
He displays [various] appearances (rnam ‘gyur) like the dance of the
moon on water,
93
[And] sends in action the swarm of the dgra blas‘ armies.
94
Brought down to subdue the demon of Hor and the forces of evil,
‗Noble‘ (‘phags lam = āryamārga, starting with the mthoṅ lam = dar anamārga), whilst the latter
are classified as ordinary worldlings (so so‘i skyes bo = pṛthagjana). The latter are subdivided into
those who have entered the Path (lam, i.e. the tshogs lam = sambhāramārga and the sbyor lam =
prayogamārga); as beings having accepted a convention (dam tshig = samaya) and bound
themselves by an oath (dam bcas pa) to guard the ‗White Side‘ (dkar phyogs), they protect
upāsakas/up sik s (dge bsñen pha ma) and bhikṣus/bhikṣunīs (dge loṅ pha ma), and those who
have entered the Path.‖ Ruegg 2008Ś 167.
81
The name Tshangs pa lha yi me tog is an epithet of king Khri srong lde‘u btsan.
82
See Helffer 1977: 384-387 for the poetic use of verbal reduplications in Gesar chants.
83
For an interpretation of ‘phel po, pher po, g.yer po as adjectives pertaining Gesar‘s horse, see
Stein 1959: 539–540.
150
95
He is the one who has power over [the entire] wealth of India and
Tibet.
96
dGra bla of Jambudvīpa endowed with magical powers,
97
We worship and praise [you], together with [your] retinue.
98
As we have glorified [you], let your resplendent radiance come forth!
99
We enthrone [you] as the dgra bla, the Dharma protector!
100
Without forgetting the antidote of the sacred pledge,
101
Raise the victory banner of the Buddha‘s teaching!
102
Prolong the lifetime of the beings who uphold it!
103
Let flourish the thick forest where the noble assembly is gathered!
104
Release the hundred-petalled lotus of hearing and reflecting!84
105
By extracting the ambrosia—the honey—of meditative experiences
and realizations,
106
Provide the spiritual sustenance to all sentient beings—the bees!
108
As you will have finally dispelled the darkness of misery,
107
Such as the fears of disease, conflicts, and famine,
110
Pervade the entire space and [all] directions
109
With the sunlight of perfect joy and happiness!
111
By means of the smile of the most glorious maiden among all who are
spiritual or mundane,
112
The magical illusion that makes world rejoice,
113
Attract all beings on earth to [your] feast,
114
[And] make frantic with happiness, joy, and pleasure!
84
This refers to rutamayī and cintāmayī prajñā.
151
115
Holding firm the pillar of immutable life,
116
Unfold vastly in successive waves the conduct [that is in harmony
with] Dharma!
117
As the canopy of clouds of the four sorts [of abundance]85 is
thickening,
118
The lake of wealth, all that is good, and prosperity are rising,
119
And the jewels [that fulfill] all wishes are pouring like rain,
120–121
With the manifestation of the good fortune that spontaneously
accomplishes all benefits,
Beautify the world!
122
Thus Ka rma ngang dbang yon tan rgya mtsho 86 immediately wrote this within his
meditation shelter in order to comply with the extremely pleasing command,
accompanied by a white silk scarf, of the Vajradhara named Padma stating that he
had to reveal the most harmonious versified smoke offering to the dgra lhas since
there were some purpose and favourable conditions for the [Vajradhara Padma] who
[was about to] enter into the state of appeasement. May good fortune increase!
85
86
This probably refers to phun tshogs sde bzhi (Dharma, wealth, pleasure, and liberation).
This is one of ‘Jam mgon kong sprul‘s names.
152
3.8 Mi pham, Practice of the union with the guru, the
great being of the unchanging primordial knowing,
sheer knowing (Text 47)
3.8.1 Introduction
The following text, Rig pa ‘gyur med ye shes kyi skyes bu chen po‘i bla ma‘i
rnal ‘byor, is a short guru yoga, a practice of the union with the guru in the
context of rDzogs chen. The structure of the octosyllabic verses is X/XX-XX-XXX (see Helffer 1977: 428ff).
3.8.2 Edition
1
[652]
k?{-1->}k
2
k1`o,-,1-1":-8'8-8}+-8Dm#=-.8m-P}$k
3
k[-P-#=v1-+E-R8m-cm,-/v$-+0v=k
4
k/-[{=-1&}#-,}:-0v-+E-8`o;-P;k
5
kAm,-*m0=-={-+>{=-6;-$}1=-06m,-0bo#=k
6
k1#},-W;-\o,-8`o=-*v#=-I{-%,k
7
k+.;-?}-W,-&{,-.}8m-cu;-.8m-!qk
8
kI{-:m#=-#=v1-#%m#-8`o=-={$-&{,-W;k
9
k0v-1}=-]o=-07}+-1{+-#`o$-co#=-<m=k
10
k/-=}+-;-#=};-0-$m$-,=-8+{0=k
11
k*v#=-8}+-#=;-8/}-8>o:-1{+-.8m-$$k
12
kA1=-$m$-I{8m-cm,-&{,-K#-_p-8Dm#=k
13
k;=-*},-;1-1*v,-.8m-#`o;-A-;k
153
14
kAm,-02,-*0=-80{0=-.8m-*v#=-I{-%,k
15
k+.;-+E-R8m-!q-&=-:{-:{:-9$k
16
k[-P-#=v1-+<m;-8"}:-E$=-;=-8+=k
17
kH,-21->m=-Am,- [653]T0=-+0$-&{,-*}0k
18
k90-+.8-0}8m-K}-0Ly$=-D0=-={-D0k
19
k9v1-+.8-1}8m-Qt-;{,-<:-:-: k
20
kK-8+}-I{8m-Wm:-a- [$=-={-[$=k
21
k+.8-+E-R8m-06+-a-&{1=-={-&{1k
22
k={1=-1}=-#`o$- %,->m-[{-0}-;k
23
k+-1-#9{;-1-#9{;-Am,->m=-T0=k
24
k;v=-8+m-;-+E-R8m-+.8-Q}$-&}=k
25
k$#-8+m-;-8Js;-#=v$-+0$-6m#-0!q:k
26
k={1=-8+m-;-0+{-%}$-:m#-P;-)}:k
27
kI{-={+-+$-+A{:-1{+-8Es0-.:-<}#
28
88
89
kR-1-1={,-6{=-%m-1$-+$k
87
kR-1-[{=-1&}#-9m+-06m,-,}:-0v-1={,k
k6{=-+$k
29
?f-?r\fz_-0.-1-ds-]o:v-1-,m-:r-4-=N-=m-Rm-/;-fz_k
30
6{=-0S=-1*:-:$-+$-+A{:-1{+-R-} 8+=-&}=-!q8m-$$-`o-06#
31
kAm,-T0=-Bp:-8'v#-:m#-P;-0L8-K#=-%},k
32
k6#-0`o,- #=};-
33
k:$-:m#-R}-8+=-$$-,=-={$-&{,-I8{ mk
34
kAm,-T0=-&{-*}0-:m#-.8m-L-} I{=-({;k
35
[654]
0)0-I{=-=v-$={ -.:-84n,k
*v,-1*:->}:-8`o;-+$-K-Wv#-#=};-8+{0=-+A$=-$,-.}=-0a#=-.:-A8}k k*1=-%+-8`o;->m-S-3-3|=-23-;8}k k+#{8}k
k1_;[k
87
Xyl: shar ra.
Xyl: ter sgra.
89
Xyl: dung.
88
154
3.8.3 Translation
1
e ma ho
2
In the space in front of [us], [within] the vast expanse of dense
rainbow light,
3
In the middle of cloudbanks of deities of the three roots90 and dgra
blas,
4
The father, the supreme being, the power of the Jewel that subdues the
enemies,
5
Sits magnificently, with a joyful expression on his face.
6
Embodiment of all the protectors and victorious ones, endowed with
compassion,
7
Body of the manifestation of the glorious and great one of Oddiyana,
8
Lord encompassing the three families, great lion, king,
9–10
Father, with overwhelming and powerful longing, devotion, and
respect,
[Your] children supplicate you from the depths of their hearts.
11
State of the luminous mind in which there is neither transformation
nor change,
12
Great cloud of love and compassion, at all times dense [and]
13–14
Endowed with the compassion that violently brings down the [rain of]
blessings
90
In verses 3 & 16, we read in text lha rtsa gsum instead of rtsa gsum lha but this occurs metri
causa because of the structure of the octosyllabic verse.
155
For those who are to be tamed in accordance with their karma and
aspirations,
15–17
By merely being mindful of the innumerable maṇ alas of the deities
of the three roots,
In each of the belongings (sku chas) of the glorious dgra bla as well,
We receive the transmission of spiritual power and the supreme
empowerment:
18
The dance beat of the heroic father is being stamped and stamped
out—khrabs se khrab,91
19
The song of the heroic mother is continuously rising and rising—sha
ra ra,
20
The thundering neighs of the horse, the lord of the ‘do steeds,92 are
resounding and resounding—lhangs se lhang,
21
The laughter of the heroic dgra bla is roaring and roaring—chems se
chem,
22
Towards those who are overwhelmed by devotion,
23
Don‘t be idle now, don‘t be idle, [but] confer [on them] spiritual
power!
24
In this body, erect the heroic fortress of the dgra bla!
25
In this speech, establish the power of the magical voice!
91
See Stein 1956: 395–399, Helffer 1977: 384-387, Beyer 1992: 147–152, and Bellezza 2005:
189,196–197,229–230,245,266–268,271–272,290–292,359,458–459,469,531–532
regarding
reduplication, echoic words, and onomatopoeic lexemes. I translated the meaning of these words
but left the Tibetan onomatopeia as there is often no English equivalent.
92
See Helffer 1977: 145ff.,411ff. and Tsering 1979: 177 for the differences between ‘do or mdo
horses and other breeds.
156
26
In this mind, kindle the power of sheer knowing (rig rtsal), [the unity
of] bliss and emptiness!
27
Accomplish inseparability from you, lord!
28
Repeat
―Guru, think [of me]!‖ as much as possible, as well as ―Guru,
supreme being, wish-fulfilling jewel, think [of me]!‖
29–31
Having recited [the mantra]
oṃ āḥ h ṃ vajra mahāguru mani rāja sarva
siddhi phala h ṃ, one finally rests in the state of the body of reality that is
beyond the intellect and inseparable from oneself. As one quickly receives spiritual
power, the symbolic signs of the power of sheer knowing (rig rtsal) manifest.
32
After seven days of supplication, one definitely holds them.
33–34
[These symbolic signs] are caused to unfold from the sphere of that which must be
directly experienced for oneself beyond conceptual mind (rang rig)
By the Vajra of sheer knowing, the attainment of the great lion lord‘s supreme
spiritual power.
35
At the end of the session, one should read aloud with a melodious voice the
supplications for the [chapters of the epic about Gesar‘s] horse race and submission
of Hor.93 On the 23rd day of the third month of the Thams cad year.94 Virtue!
Maṅgalaṃ
93
This refers to two prayers written by Mi pham (see Texts 48 & 49 in our catalog of Gesar
rituals).
94
15/05/1887.
157
3.9
Mi pham, The King of Vajra life (Text 50)
3.9.1 Introduction
The following text, called the King of Vajra life (rdo rje tshe rgyal), is a complete
Gesar sādhana based on the original dgongs gter of Lha rig bde chen ye shes rol
pa rtsal.95
3.9.2 Edition
1
2
3
4
[658]
kk#{-=:-[{=-0v-&{,-.}-L}-I{-3|-W;->m-0!$-#=};-8+}+-+]o-Bp:-8Es0-%{=-A-0-0bo#=-=}k
k?f-:-Lj-5-=}#=-<m=-^$=k
:$-(m+-K-1Em,-.-]-+0$-&{,-`o-#=;-08m-+0v-#2t#-_p-L}-I{-*}+-J{$-P;-0"}1k
:$-#m-1`o,->m-,1-1":-0`o+-Pm8m-cm,-+!:-.}-;$-;}$-`o-8Dm#=-.8m-+0v=-=v-+#-.-[-9m-
#6;-9=-"$-M1-.:-W;-08m-/}-K$-#m-+0v=-=vg
#={:-^}$-,}:-0v=-0W,-.8m-Dm-;-7-8}#-+:-
#}=-0P{#=-.8m-#+,-W-E1->m-:{-"=-13,-.k
5
+{8m-%{$-`o-0`o+-+$-+1-Nm8m-#9$-co,-0Im+-.:-8C1-.8m-+0v=-=vk +E-R8m-W;-.}-#{-=:-
S-0-(m-#$-0-W-0v-0W-0=-1m-$}1-08m-14|=-&q#-;$-3~8m-#7m-Am,-80:-0-7-8}#-#}-[8m-,-078-+$k
95
I would like to thank Larry Mermelstein who provided a translation of this text made by the
N land Translation Committee.
158
9$-@1- +1:-.}-#=};-0k #%,-#7,->m-.#=-.-#}-[=-*+-+Cm=-.k +0v-+C-=m;-0v:-E};96
0-;-8'8-+$-8}+-7{:-8=o#=-.k +0v-;-8@m$- 6-St1-.}-S-08m-1+$=-%,k 14|=-.8m-#2t#97
_p-O-A8m-\}-/},-+$k
1{-;}$-,}:-0v-+:-'=-14|=-.-6;-84~+-:m:-;-k[659]14|=-84v1-8J}-0k
$,-&- :m,-.}-&{8m-0!}+-.- +$k
98
99
1]o;-0-;-#={:-N- +$-1{-;}$-#m=-0W,-.k
100
,}:-0v8m-
J{$-0-+!:-+1:-+$-1{-)}#-'-3~#=-.8m-+}-<;-%,k
6
@#-#9=-7-8}#-#m-80};-9-0K{,-%m$k
+0$-&q+-!0=-#9=-L}-I{8m-U#=-101<o-6#=-.8m-8Js;-
*0=-<m=-Nm+-6m8m-g$=-0%t+-#9}-6m$-8]o#=-.k
+0$-#m-W;-.}-*v#=-!:-0'1=-.k
.}-0'1=-.k
.k
6{=-0\w:k
6{=-0\w:k
6{=-0\w:k #9$-[0=-`o=k
6{=-0\w:k 1+8-1}8m-&0=k
0S}#-08m-!0=k
,-9m+-06m,->m-,}:-0v-
@#-#9=-0V$=-0=-.-]-+!:-
#9=-#,1-U#=-<m-:;-Em=-1-:v$-Nm,-.}8m-1#}-8K{#-
@#-#9},-U#=-#bo-+$-U#=-1+8-84n,-.k 60=-#(m=-#}-N1-'-:m$-#=};-
6m$-W;-.}-:};-.8m-%0=-<m=-0bo#=-.k
Xyl: khyam instead of phyam as found in Lab mkhan chen ngag dbang dpal ldan‘s version of
this sadhāna (see f.8b,5).
97
Xyl: ‘phyings.
98
Xyl: stan cha. Cf. Lab mkhan chen ngag dbang dpal ldan‘s version of this sadhāna (snyan zung
la see f.8b,5).
99
Xyl: kod bad. Cf. Lab mkhan chen ngag dbang dpal ldan‘s version of this sadhāna (see f.8b,5).
100
Xyl: gser gwa instead of gser sra as found in Lab mkhan chen ngag dbang dpal ldan‘s version
of this sadhāna (see f.9a,1).
101
Xyl: lcag.
96
159
7
+{8m-#9=-=v-[{=-0v-L}-I{-;{#=-.-={8v-+:-+!:->m-/}+-0%m$=-.k 1{-)}#-#m-0W,->m=-14|=-
<m$-9-L{;- *}#=-.k
102
+$k
#9},-`o-*,-02t,-L}-I{-#9v-a},-1-#9v-*}+->},-6m$-@#-#9=-1+8-+:-
#9},-0`o+-Pm8m-!-.r-;-+\o:-0K{,-.k
+1:-&{,-.}-D}=-.8m-(1=-%,k
0k
1`o,-`o-1-=$-(t,-+]o8m-#2~-0}-+1#-+.},-1m#-
7-8}#- +1:-V$-#m-0{:-%,-8Js;-6#=-+1:-.}-8+}1-`o-#6;103
+{-M1=-<m-1`o,-`o-#=$-08m-9v1-&{,-M1-06m-14|=-&q#-13u$=-.-[660]1{+-.8m-;$-3~-%,k
k8"}:-*,-J,-80v1->m=-0!}:-0k
H{#=-.-&{-0W+-<m-3~#=-+$k
1*8l!}:-`o-[-+1#-A{-0-02,-G}+-#,}+-^m,-Pt-#(,-=}#=+E-R-5{:-18m-+1#-+.v$-E$=-1{+-.-#,1-=-0:-'$-#m-=},-
\o,-_p-cm,-8Dm#=-.-W-0v8m-8"}:->m=-0!}:-08m-#,=-#=v1-8Ks-#=v1->m=-13,-.8m-8}+-7{:-+$k
0+#-#m-*v#=-!-,=-8}+-7{:-8J}=-.=-%{$-@}#=-[8m-#,=k ?}-W,-:m#-.-84n,-.8m-6m$k W+!:-,#-+$k 0}+-<m-9v;k =+-.:-1+}-"1=-Qm$-#m-9v;-1"8-]}+-1*}$-0-\o,-*},-;-=}#=.k
:$-06m,-#:-0bo#=-<m-#,=-,=-#{-=:-[{=-0v-&{,-.}-8"}:-+$-0%=-.-!+-%m#-#m=-],-
H$=-){-1`o,->m-+1-3n#-.-;-0K,-.:-0bo#=k
102
Xyl: rdil. The original dgongs gter of Lha rig bde chen ye shes rol pa rtsal (f.2a,1) reads rdel.
However, Lab mkhan chen ngag dbang dpal ldan‘s version of this sadhāna (see f.9a,3) also reads
rdil.
103
Xyl: ba ‘og. I read za ‘og ‗brocade‘ since zab ber ‗brocade robe‘ is mentioned in Lab mkhan
chen ngag dbang dpal ldan‘s version of this sadhāna (see f.9a,4) which is also derived from Lha
rig bde chen ye shes rol pa rtsal‘s original dgongs gter.
160
8
?f-Fm1-6m1-=m1-1{-1v-F-80:-:->[\ ?-;-;m-*m1-.:->o:k
:};-1}-+$-0%=-.=k
<{k
k++-.-+$-,m-+1-3n#-#m=k
k+>{=-.8m-#+,-;-0K,-.:-0bo#=k
6{=-],-H$=-;-(}=-<m-`o+-.-8*v;-6m$-
k#,=-8+m:-],-8H{,-#<{#=-=v-#=};k
k?f-Fm,-6m1-=`-1{-1vF-80:-:->[\
?-;-;m-;-1}\
#_p$-0-={-?->}-9{-=m-Rm-fz_\ F-5{:-=m1i N}#-`o$-`o$-4\ =-N-=-1-9-*m0-*m0-8`o-8`o-`o$`o$9{+-9{+-4-4\
6{=-80}+-##=-0S=-1*:k
0-.-=-1[661]k9-4\ 4-fz_-0[->}-6{=-.=-0%m1k
+{-
,=-+1-0N{-.-,mk
9
fz_k k+#}$=-<m#-+E-R8m-W;-.}-=}+k
10
k],-#7m#=-.-]-*}+-J{$-+$k
11
kJm,-;=-+0$-.}8m-&{-;-=}#=k
12
k:m#-84n,-0Wv+-08m-],-&-:vk
13
kM;-8A}:-E}#=-=v-"=-R$=-.8mk
14
k6;-06{=-+1-0%8-1-0${;-0:k
15
k%m-0%};-Jm,-;=-1-;v=-.k
16
kA$-&u0-0:-`o-0au0-.:-14~+k
17
0-.-=-1-9-:-E-fz_k
18
,-1}-,-1r- 1mk k6{=-@#-Ak
19
104
?f-Fm1-6m1-=m1-=-0r-:m-5-:-?g[- 0-^[- .v-n{- ax-.{- ?-;}-!{- O-|{- ,X-5m-^-
<-B- ?-c- 1-_-;[- H-@[- ;m-_- =-F- :-1- .-5- !-1-]o-,-?-Lm-)-:-%-0;m-f-.{-4\ I-_sm-q-:s-dskk
104
6{=-.-1&}+-;k
Xyl: na ma mi.
161
20
fz_k P-#=v1-\o,-8`o=-#{-=:-9m+-06m,-,}:k
21
*v#=-I{=-0P{-0=-0+#-;-+#}$=-=v-#=};k
22
0+#-%#-1-:m#-8Ds;-.8m-#6,-+0$-#m=k
23
k!q-#=v$-*v#=-+$-P-0-9,-;#-#mk
24
k+1-3n#-&#=-(1=-8#;-0%m-1&m=-.k
25
k*}#-1{+-,=-0=#=-&m#-am0-({=-.8m-3~#=k
26
k8>}+-.=-0<#=-=}-A$-6m$-+#-.-+$k
27
k1m-am0-3$=-.-1&}#-#m-+$}=-Es0-P};k
28
k0-4-=-1-9-?r\
29
6{=-.=-0<#=-,=k +{-,=-0!$-0-,mk
30
k:0-8A1=-6m$-"1=-W-13~8m-1&}+-.8m-cm,k
31
k1{-)}#-[662]0`o#-(}=-1:-1-{ Hm-&0-+$k
32
k6;-7=-:};-1}-8+}+-.8m9},-),-Tk
33
kD#-&:-?-g[-+0$-.}8m-1{-)}#-+$k
34
k3n;-#=v:-2~$-*v#-bo#-&{,-a,} -1{-+$k
35
k<-&{,-F$-Qm$- *}+-H-H#-.}8m-Q=k
36
k0`o+-Pm- *,-+$-+1:-&{,-:-%-+$k
37
k0-;m$-#)}:-1-4-#+-+.8-0}8m-/v+k
38
k0+{-&{,-+#8-06m-8H{,-.8m-:m#-1-80v1k
39
k#}-13~,-9v;-1":-7=-=}#=-&=-W,-@p#=k
40
kW;-Nm+-:m,-&{,-({-Q=-,}:-'-3~#=k
41
k[-1m8m-8A}:-.-W-13~=-\o,-_p-#)1=k
42
k#_p1-H1=-+1#-#m-+.v$-&{,-cm,-W:-
43
kK{,-#90-1+8-+:-+:-'-Q}#- W:-8=o#=k
106
fz_-Osm\
105
107
8Dm#=k
105
Xyl: rgang gling.
Xyl: bdud rtsi (?)–the second syllable is almost illegible apart from the vowel -i.
107
Xyl: glogs.
106
162
44
kH#-.}8m-H-a-&-a-8Ks#-W:-a#} =k
45
46
k3|-#9$-,}:-0v8m-&:-.-=m-;m-;mk
47
k8'8-8}+-0`o+-Pm8m-(}=-cm,-)-;-;k
48
k0P{-+#8-+0$-#m-8}+-+1:-=o#=-={-=o#
49
k0+{-H}+-:m#-.8m-P;-'$-<m#=-={-<m#
50
k'$-%}$-\w-1:-:};-.8m-9{-<{=-<mk
51
k*m#-;{-&{,-.}-8"}:-8+=-1(1-0L;-.k
52
k8+}+-Gy-[s,->m=-Es0-.8m-1&}+-cm,-8+m=k
53
kP-#=v1-&}=-[}$-+E-R-5{:-18m-N}#
54
k={$-&{,-L}-I{-3|-9m-W;-.}-+$k
55
k+>{=-9v1-R},-80$=-H#-.}8-m +0v$-+$-0%=k
56
k1m-8K;-P{-#%m#-8E}#=-.8m-++-]o=-<m=k
57
k#=};-;}-1&}+-+}-*v#=-+1-0!$->o:-%m#
58
k(1=-&#=-:#-;[663]k8Ds;-&}=-<m-
59
k0+{-%}$-L}-I{-#=$-08m-+1-3n#-#m=k
61
kBp:-`o-+$}=-Es0-8+}+-Gy8m-+.;-P};-%m#k%{=-+$k
k/-:};- G};-8'}1=-13~,-&-*}#-W:-80{0=k
108
+Am$=-=v-+#
60
kK#-_p-8`o-8K;-1{+-.8m-$$-(m+-,=k
62
#{-=:-[{=-0v-&{,-.}-8"}:-+$-0%=-.8m-V#=-8}+-7{:->m-)t-]o=-#)}:-18m-0%t+-H$=-){-#=};-0=-+>{=<m$-3n1-.:-0=1k
63
?f-Fm1-6m1-=m1-1{-1v-F-80:-:->[\ ?-;-;m-;-1}k k#_p$-0-={-?->}-9{-=m-Rm-fz_k F-E{:-=m1-=-.-:m5-:-?m-+[-0-;m-f-"-"-"r->m-"r>m\-6{=-+$k ?f-?-!-:}-=}#=-<m=-/v;k
108
Xyl: ba rol.
163
64
?f-Fm1-6m1-=m1-=-.-:m-5-:-?-g[-,=- <-B-I-)m-q->}\ ?f-Fm1-6m1-=}#=-P-##=-<1-`o- ?f-?r-fz_k
6{=-
0`o+-Pm-80v;k
65
0%,-.8m-0!8-Ns$-&{,-.}-#{-=:-8Js;->m-W;-.}-#=$-9v1-R},-8"}:-+E-R-5{:-1-Ns$-1-+$-0%=-.-M1=<m=-1&}+-cm,->m-#)}:-1-W-&{,-.}-8+m-06{=-;k
66
=$=-W=-<m-0%,-.-Ns$k
67
+!},-1&}#-#m-+0v-8/$-0%}+k
68
+#{-8`o,-+$-&}=-<m-W;-Nm+-[}$=k
69
8'm#-K{,->m-Gy+-.-=};-=}#=-,=k
70
Bp:-`o-8Es0-.8m-Jm,-;=-14~+-%m#k
71
k8+}+-#=};-]m-+$-A{-E#-_p-Jm,-;=-0%};k
72
fz_k kW;-0-\o,-+$}=-.-]-*}+-J{$-+$k
73
k:m#=-#=v1-6m-+$-D}-0}8m-\w-8Js;-#:k
74
k#%m#-_p-0&q=-.-W;-#<m,-+1-Nm8m-#<{+k
75
k#{-=:[664],}:-0v-+E-8`o;-=}+-;-0%}+k
76
k*v==-I{8m-;=-*},-+#-.8m-K{,-8K{;->m=k
77
k841-Qm$-0}+-<m-W;-.}8m-!q:-0%,-.k
78
kH,-.=-3|-#9$-8+}+-Gy8m-1&}#-+};-0k
79
kL}-I{-3|-9m-W;-.}-={+-;-0%}+k
80
k!;-07$-#$-6m#-={+-;-++-.8m-1}+k
81
k%}0=-+.;-1*v-ao=-0!;-.8m-1m-06m,-)}:k
82
k+E-#+},-8Ap$-.}8m-R-N}#-@{-1:-A{+k
83
k={$-&{,-0`o+-8`o;-+.8-0}-={+-;-0%}+k
84
k=-#=v1-&{-Gy-\o,->m-%}+-.C-;k
85
k#$-0=1-W;-"-*}0-.:-+0$-0\w:-6m$k
86
k$,-.8m-0-+,-@}#=-0%t:-W=-14+-.k
87
k+},-8Es0-5{:-1-+!:-.}-={+-;-0%}+k
0%}+-.-,mk
164
88
k+{$-8+m:-:m#-84n,-M;-8A}:-0+#-%#-#mk
89
k1m-8K;-L}-I{-#=$-08m-+1-3n#-#m=k
90
kN}#-#m-$m$-.}-#%m#-_p-0&q=-;#=-,k
91
k*v#=-<m-+#}$=-,=-Bp:-`o-8Es0-.:-14~+k
92
k+{-,=-0S=-.-,km
93
k:$-9m-+1-`o-#=;-08m-*v#=-!-,=-8}+-7{:8J}=k
94
k[{=-0v-&{,-.}8m-*v#=-!:-(m-18m-#+,-;-?-9m#-+!:-.}8m-1*:-##=-J{$-#m=-0!}:-0-;-/}#k
+{-;=-
8}+-7{:-'-T-Ap$-0-:$-;-*m1-.=-;=-06m8m-Jm,-;=-0=1-21->m=-*}#=-1{+-`o-8Es0-.8m-0+#-(m+-`o->o:k
95
0:-0=1-;k
+1m#=-.-P{-#%m#-_p-#)+-+{k
96
?f-Fm1-6m1-=m1-1{-1v-F-80:-:->[\
?-;-;m-;-1}\[665]k#_p$-0-={+-?->}-9{-=m-Rm-fz_\
F-E{:-=m1-
#m-p[-0v[-c[-5-<[-1r-:-9-=m-Rm-fz_-4\
97
6{=-.-%m-ao=-0S=-1*:-+A$=-#=;k
9m#-0W-K{,-$m$-0Sk
98
+{-,=-1$8-#=};-;-0`o+-Pm-8*}:-6m$-+:-'-0a{$=k
+{-,=-U:-1$-#}$-W:-1&}+-.=-8*v=k
99
1&}+-.-(}=-:};-1-} 0%=-0=-8+m-!+->{:-:}k
100
fz_k W;-0-\o,->m-Jm,-;=-+.8-0}-&{k
101
k,#-@}#=-#`o;-+!8-1-;v=-8'}1=-.8m-#({,k
102
k+!:-@}#=-M1-0:-W;-08m-W;-13,-
103
k={$-&{,-+E-R-5{:-18m-W;-.}-={+k
105
k:{-W}=-1m-8>o:-9m+-06m,-,}:-0v8m-3u;k
1&}#
104
kM;-8A}:-0+#-#m=-A$-&u0-$m$-.}8m-0:k
165
106
k@}#=-;=-M1-.:-W;-08m-0-+,-_pk
107
k+0$-0%}+-1$8-#=};-L}-I{8m-+1-3n#-0N{k
108
k0=1-8Es0-0+{-0-&{,-.}8m-/}-K$-`ok
109
k'$-Nm+-H{#=-.-9}$=-<m-N}#-#m-0+#k
110
k:m#-84n,-&{,-.}-841-Qm$-W,-1&}#-P;k
111
kM;-8A}:-$m$-#m-*m#-;{:-1$8-#=};-;}k
112
k+.8-0}-&{,-.}-0`o+-+.v$-+E-8`o;-0k
113
k<{=-:0-:;-Em-1+8-#bo-M1-.:-84n,k
114
kH,-.=-8Ds;-'$-8"}:-08m-#9v;-8'}1=-.k
115
k:}-1(1-L}-I{8m-+Am$=-=v-1$8-#=};-;}k
116
kNm+-#=v1-[{-Gy-\o,->m-%}+-.,-;k
117
k&{-02,-8E,-S-1{+-.:-+0$-0\w:-6m$k
118
k'$-Nm+-+E-R-5{:-18m-+<m;-8"}:[666]>mg
119
kI{-02t,-+.8-0}-=}+-(m+-1$8-#=};-;}k
120
k[-+0$-#9v;-;=-W;-08m-H-a-W:k
121
k1m-8'm#=-(}0=-.8m-0`o+-Pm-S-1{+-.k
122
kBp:-`o-$m$-;-+};-0=-Jm,-;=-<mk
123
kM}-Bp:-*}#=-.-1{+-.:-#9}-8:-14~+k
124
%{=-+{-W:-1$8-#=};-,=k *v#=-+1-0!q;-6m$-Jm,-;=-0%};-0-,mk U:-0`o+-Pm8m-/v+-#)}:-;k
125
fz_-fz_k k+E-R8m-W;-.}-L}-I{-3|-9m-W;k
126
k#},->m-+1-0%8-#(,-.}8m-`o=-;-00=k
127
kM;-8A}:-0+#-#m-:{-0-&u+-1-#=,k
128
k;=-*},-8K=-0v-0Ut-0-1{+-.:-14~+k
129
k!;-$,-$m#=-18m-9$-1*8-8+m-,-,mk
130
k,#-@}#=-0`o+-Nm,-8Ap$-.}8m-+.v$-0[{+-,=g
131
k*{#-1&}#-0%,-.8m-1$8-*$-*+-.8m:-3|k
132
k={+-;-80}+-+}-9{-<{=-],->m=-#7m#=k
109
109
Xyl: chud ma gzon.
166
133
k1*8-06m8m-+1#-+.v$-Q}-0v:-8`o#-.8m-V{,k
134
k+E-&{-%}0=-co#=-+:-08m-,#=-3;-;k
135
kBp:-`o-H1=-.-+E-8`o;-L}-I{8m-1{k
136
k+.8-0}-={+-<m-+1-0%=-+#}$=-.:-14~+k
137
k:m#-84n,-M;-8A}:-0+#-;-83|-0-+#k
138
k#=$-&{,-0%,-;-8Ds#-0- Ly;-`o-T}#k
139
k3-|+.;-8A}:-.-1m-7+-#){:-`o-[m;k
140
k@}#=-;=-M1-.:-W;-08m-Jm,-;=-14~+k
141
k8}+-#=;-L}-I{-$m$-.}8m-0<+-au0-&{=k
142
k,}:-84n,-*-Es-\o,-;-=0-.-+$k
143
k0C[667]k<m=-;=-1*8-02,-6m$-&}=-Wv+-
144
k&}=-1*v,-0=1-Gy-9m+-06m,-8Es0-.:-
111
8/{;k
110
14~+k
145
k8+m-,=-A$-&u0-0:-`o-0+#-%#-;k
146
k;v=-+$-Em0-1-06m,-`o-1m-8K;-0:k
147
kK#-_p-;{#=-+$-c}+-;-({=-+$-0'};k
148
k%m-0%};-Jm,-;=-*}#=-.-1{+-.:-au0=k
149
k$,-E#=-+#{-13,-+!:-.}8-m 0-+,->m=k
150
kNm+-.-#=v1-.}-7m;->m=-,},-.-9mk
151
k$}-13:-+E-R-5{:-18m-%}0=-co#=-\o,k
152
k+-W-(m+-`o-0+#-;-8'v#-.:-14~+k
153
k#,=-!0=-6m-W=-+0$-+$-H#-.}8m-;=k
154
k0=1-.-21->m=-*}#=-1{+-8Es0-.-+$k
155
k1*:-*v#-={+-*v#=-#+}+-18m-#6m-+Am$=-=vk
156
k:$-Ap$-9{-<{=-!q-:v-8Es0-.:-14~+k
157
%{=-.-8+m8$-[-:m#=-0+{-&,{ -:};-.-P;->m-+#}$=-#){:-L}-I{8m-3n#-+},-1-,}:-0-06m,-`ko
110
111
+.8-0}-&{,-.}-8+m-9-m Am,-0T0=-<m-13,-1-
Xyl:‘khru ba.
Xyl: bskyil.
167
112
%t$-7+-*}0-.-1m-/1-M1-.:-W;-0=-:$-;}-({:-0W+-&u-A-W;-S-08m-+!:-@}#=-<m-+#8-0-+$-.}:-Q}$-#=:-0C-<m=-[-P{8m-:$-#,=-
E#=-.8-m1&}+-"$-`o-Es0-.:-0>m=-.-8+m=-<$-#=$-&{,-?-)m-9}-#8m-0%,-+$-0%,-84n,->m-+0v-8/$-Nm+-P{8m-0%}+-.8m-Wv:->o:-%m#
3.9.3 Translation
1
A supplication fulfilling the sacred pledge to Gesar, the great being,
the king of Vajra life, called ―The [Supplication] that Swiftly
Accomplishes All Desires‖.
2
Having purified with [the mantra]
oṃ svabhāva[- uddhāḥ sarvadharmāḥ
svabhāva uddho ‘haṃ],
3
One should visualize oneself as Hayagrīva Padma Mahe vara with
rDo rje thod phreng rtsal at the crown of one‘s head.113
4
In the space in front, amidst white clouds of ambrosia gathering
languidly, at the centre of [ akra‘s] palace of Complete Victory, in the
middle of the immeasurable celestial mansion of utter purity, on a
throne ornamented with pure gold and jewels is a seat made of stacked
brocade and silk [cushions], adorned with the symbol of crossed
vajras.
5
On this [seat], at the centre of magnificently spread skins of demons
and violators of the sacred pledge, the king of dgra blas, Gesar, shines
with the splendour of youth, beautiful like the full moon that one
never tires to contemplate. He is clad in pale blue silk clothes and a
red gown, and the lower part [of his body] is wrapped in pale blue
112
113
Schuh reads mtshams instead of mtshan ma (see Schuh 1973: 145).
In the epic, Gesar declares that his wrathful form is Hayagrīva (see Helffer 1977Ś 535).
168
[and a] skin of a beast of prey. From loosely hanging hair flash forth
rainbows and light rays. On his head is a cylindrical felt hat of the
color of the moon, its top embellished with peacock feathers, a mirror,
jewels, and five-colored ribbons as top ornaments. A beautiful smile
illuminates his dignified face. He is adorned with an arrangement of
jewels as earrings and a mirror and [a locket of] gold coins at his
throat. He wears a necklace of white and red jewels and a garland of
various kinds of flowers.
6
His right hand rests on a silk cushion.
At the time of magnetizing, one should change [this to]:
―He
shakes and attracts the luminous essence114 of the world and the
state of appeasement with the magical means consisting in the Vajra
hook and noose [in] his right [hand].‖
At the time of protecting wealth, one should change [this to]:
―His
right [hand] holds at the level of his heart the wishfulfilling gem
[called] Powerful Sovereign.‖
In the case of an arrow divination, one should change [this to]:
―His
right hand fully stretched holds a white lotus.‖
At the time of driving away or sending back [that which is negative] (bzlog pa), one
should change [this to]Ś ―His
right [hand] decapitates the malevolent
demons with the sword of meteoric iron‖.
114
Mipham wrote a detailed instruction about this. See below the translation of this text (Gesar
nor sgrub man ngag—Text 73).
169
His left hand holds an iron bow and an iron arrow. On his two feet, he
wears long-tipped armor boots.115 He is seated in the royal posture of
enjoyment.
7
On his right, youthful rDo rje legs pa, wearing a turban of white silk,
adorned with flowers, is holding divination pebbles. On his left, sMan
btsun rdo rje g.yu sgron ma, wearing a turquoise diadem, is holding a
mda‘ dar in her right hand and, at the level of her waist, a kapāla of
ambrosia in her left hand. In the front, the chief of the nine ma sang
brothers, the great warlord Mig dmar in the attitude of wrath, wearing
a greenish-red deep-sleeved cloak of brocade, measures an armspan of
his magical red lasso. Before them are the four aspects of the great
secret mother, the beautiful maidens beyond compare, surrounded by
the hundred thousand servants of the sMan retinue. [All of them] are
surrounded, all around, by a retinue of ten million armies of gods,
hordes of the eight classes of gods, demons, and haughty spirits (dregs
pa) such as the wild btsan spirits, yakṣas, nāgas, and gnyans, the
countless armies of dgra blas and wer mas, like thick clouds
completely pervading the sky, the earth, and the intermediate space.
Light rays shine forth from their three places marked by the three
syllables and from one‘s heart center, instantly inviting Gesar, the
great being, together with his retinue, from [places] such as the abodes
of the gods above, O rgyan (the pure realm of the holders of sheer
go lhwam sna ring. In Tsering 1979Ś 174, these boots are called ‗iron boots that overpower the
eight classes of gods and demons‘ (sog lhram sde brgyad zil gnon). See also Chichlo 1981: 35.
115
170
knowing), the lands of India, China, Tibet, and in particular, the lands
of mDo Khams and Gling, wherever those who perceive celestial
fields aspire [to go], namely, from the places where they naturally
abide. [The invoked deities] remain firmly in the deity of the sacred
pledge (dam tshig pa/samayasattva) in front of oneself.
8
oṃ trim zhim khyim me mu tra ‘bar ra haṃ a la li116
[The beings of primordial knowing] dissolve [into the beings of the
sacred pledge].
As one invites them with these words, diffusing incense smoke, [one should
pronounce the following words] together with music:
kye! With devotion and [pure] bonds, [we] invite [you] to this place
and supplicate [you] to come! Remain firmly on this pleasing seat!
Finally, one recites the invitation mantra:
oṃ trim zhim khyiṃ me mu tra ‘bar ra haṃ
a la li la mo
gtung ba khye a ho ye siddhi h ṃ
trakṣer khyim
srog dung dung ja
sarva samaya thib thib ‘du ‘du dung dung yed yed ja ja
Lha rig ye shes rol pa rtsal‘s dgongs gter reads oṃ trim zhim khya mi mu tra ‘bar ra h ṃ a la li
but Lab mkhan chen ngag dbang dpal ldan‘s version of this sadhāna has the same mantra as
Mipham‘s text. Did Mipham use Lab mkhan chen ngag dbang dpal ldan‘s text or did Mipham have
another manuscript or edition of Lha rig‘s dgongs gter?
116
171
[The beings of primordial knowing] dissolve [into the beings of the sacred pledge]
with the words:
vajra samaya jaḥ
ja h ṃ baṃ ho
Next is the unification [of the deity and the sādhaka] within the sacred bond (dam
bsre ba):
h ṃ
9
Take care of [us]! You, the king of dgra blas,
10–12
In the presence of the lineage of the holders of sheer knowing
Such as Avalokite vara, Padma thod phreng and the community of the
lords of [the four] activities,
13–14
You promised to help yogis.
Without neglecting [your] sacred bond,
15
Accomplish until awakening all activities
16
That you have been appointed [to perform]!
17
vajra samaya rakṣa h ṃ
18
One should perform the mudra, as one says:
19
One offers with these words:
namo namāmi.
oṃ trim zhim khyiṃ saparivāra arghaṃ pādyaṃ puṣpe dh pe āloke
gandhe naividhya abda aṣṭamaṅgalaṃ dravyaṃ117 liṅga saptaratna
pañcakamaguna aṃṛta rakta baliṃta p ja
pratīccha svāhā.
117
Xyl: draphyaṃ.
172
20
h ṃ
Gesar, Jewel that Fulfills all Wishes, embodying the three roots,
21
We supplicate you to consider us with compassion and lovingkindness!
22–25
Any violation and transgression of root and secondary pledges,
As well as body, speech, and mind commitments,
All negative actions, obscurations, and faults accumulated since
beginningless time
Under the influence of confusion and ignorance,
26
We confess with deep remorse. Having cleansed and purified them,
27
Bestow the accomplishment consisting in supreme immaculate purity!
28
vajra samaya āḥ
29
Having thus confessed, there is next the ritual to mend the sacred bond:
h ṃ hrīḥ
30
The offering-clouds of countless pure realms embracing the infinity of
the universe (rab ‘byams),
31
Flowers, incense, lamps, fragrant water,
32
Food and music, the five sense pleasures,
33
A rain of blood, arghaṃ, the flower of the senses,
34
The burnt offering (gsur) of [human] fat, onion soup, the oil lamp
made of human fat,
173
35
The wrathful [offering] substances consisting of human flesh,
trumpets made of a human femur, skull-drums,
36
The ambrosia of immortality (aṃṛta) and the red rakta of human
blood,
37
The gtor ma that is baliṃ, the select food of the heroes, as well as
beer,
38
A hundred thousand consorts embodying sheer knowing (rig ma) and
bringing forth the four delights of great bliss (bde chen dga‘ ba bzhi),
39
[As well as] cattle, ornaments, and possessions such as armor,
weapons, countries, castles, and food,
40
The [seven] precious possessions of a universal monarch, secondary
substances and various possessions—
41
The oceanic wealth of gods and humans—fill all directions.
42
Vast and ruthless armed forces are gathered like clouds,
43
Symbols, signals, arrow banners, and various flags are flashing like
lightning,
44
The fierce war cries and drumbeats are resounding like thunder,
45
The weapons destroying the enemy are falling down like thunderbolts,
174
46
The rain of long life, prosperity, and jewels is falling and falling—si li
li!118
47
Incense clouds of rainbow light and nectar are rising and rising—ta la
la!
48
The red light of love, joy, and power is shimmering and
shimmering—khyugs se khyug!
49
The manifesting power (rtsal snang) of bliss, heat, and sheer knowing
(rig pa), is whirling and whirling—shigs se shig!
50–51
The vast edgeless expanse (thig le chen po) of primordial knowing
that playfully manifests (rol pa) as an illusion, [the unity of]
appearance and emptiness,
Equally permeates saṃsāra and nirvāṇa.
52
By means of these offering clouds of all spontaneously present
desirable objects,
53
Life-force of the three roots, Dharma protectors, dgra blas, and wer
mas,
54
Great lion, king of the Vajra life,
55
Together with [your] delightful consorts (dgyes yum), ministers, and
attendants, and fierce armies,
118
See Stein 1956: 395–399, Helffer 1977: 384-387, Beyer 1992: 147–152, and Bellezza 2005:
189,196–197,229–230,245,266–268,271–272,290–292,359,458–459,469,531–532
regarding
reduplication, echoic words, and onomatopoeic lexemes.
175
56–57
[Remaining] inseparable [from you],
We supplicate and worship [you] with trust and devotion, with
complete loyalty, may the sacred pledge be fulfilled!
58
Purify transgressions within the constituent element of reality
(dharmadhātu),
59
By means of the sacred bond of the secret Vajra, [the unity of] bliss
and emptiness,
60
From the state that always remains beyond meeting and parting,
61
Swiftly bestow the glory of [all] accomplishments and all that is
desired!
62
One should visualize that Gesar, the great being, together with his
retinue, having sipped the nectar of the gtor ma with tongues that are
tubes of light, is pleased and satisfied by this supplication.
63
Offer with [the following mantra]:
oṃ trim zhim khyiṃ me mu tra ‘bar ra haṃ
a la li la mo
gtung ba khye a ho ye siddhi h ṃ
trakṣer khyim sapārivara idaṃ baliṃta kha kha khāhi khāhi
and with:
oṃ akāro [mukhaṃ sarvadharmānāṃ ādyanutpannatvāt]
176
64
oṃ trim zhim khyiṃ saparivāra arghaṃ [pādyaṃ puṣpe dh pe āloke
gandhe naivedhya] abda pratīccha hoḥ.
One offers the nectar:
oṃ trim zhim [khyiṃ me mu tra ‘bar ra haṃ
a la li la mo
gtung ba khye a ho ye siddhi h ṃ
trakṣer khyim] like the root mantra below
oṃ āḥ h ṃ
65
Great guardian of the words of the teaching, Gesar, king of magic,
together with your secret consort, ministers, attendants, dgra blas, wer
mas, and protectors, accept this gtor ma of offering clouds.
66
Protect the teachings of the Buddha,
67
Glorify the [three] jewels!
68
Protect the royal domains of Dharma and saṅgha!
69
Dispel the degeneration of the world, and so forth.
70
Perform the activities that must be quickly accomplished!
71
Having entrusted [Gesar to perform] the [four] activities [by means of] general and
specific requests, [one should] praise [him]:
72–75
h ṃ
Quintessence of all conquerors,
Dance of the magical displays (sgyu ‘phrul gar) of Padma thod
phreng, the three families, and the peaceful and wrathful deities,
Embodiment [of all deities of the three roots] into one,
177
Victorious one who destroys the gshin spirits and violators of the
sacred pledge,
Gesar, Jewel that subdues the enemies, [we] shall praise you.
76
On account of the causes and conditions of pure karma and aspiration
endowed with compassion,
77
You manifest in the form of the king of Jambudvīpa and Tibet.
78
Through mindfulness, you bestow the excellence of long life,
prosperity, and all desirable objects,
79
King of the Vajra life, [we] praise you!
80
When fortunate persons have trust in you,
81
Their force, glory, power, and abilities blaze like the fire at the end of
time.
82
You pulverize the spirit (bla) and life force (srog) of enemies,
negative forces, and malevolent spirits (‘byung po).
83
Great lion, tamer of demons, hero, [we] praise you!
84
With regard to the crown of all the mighty ones within the three
worlds,
85
You reign supreme, [achieving] whatever you wish,
86
And send out in the ten directions the banner of fame.
87
White wer ma who accomplishes all desires, [we] praise you!
88–91
Today, in this place, on account of being inseparable from us—
holders of sheer knowing and yogis—
[On account of] the sacred bond of the secret Vajra,
Insofar as we are gathered within the single essence of the life force,
178
Considering [this], swiftly accomplish [the activities you have been
appointed to perform]!
92
Then [perform] the [mantra] recitation:
93–95
As one visualizes oneself as the yidam, light rays emanate from one‘s
own heart center and strike the edge of the white letter A that is seated
on a sun and surrounded by the mantra garland at the heart center of
the great being. As the five kinds of light shining forth from the [white
letter A] dissolve into oneself, one becomes the sovereign who
accomplishes—without obstructions, by merely wishing it—the
activities consisting of the four actions.
While one visualizes this, focusing one-pointedly on this mental image, [one should
recite the mantra]:
96
oṃ trim zhim khyiṃ me mu tra ‘bar ra haṃ
a la li la mo
gtung ba khye a ho ye siddhi h ṃ
trakṣer khyim gintaṃ puṣṭaṃ119 va aṃ māraya siddhi h ṃ jaḥ
97
Having recited this as much as possible, one should finally recite the alphabet, the
one hundred-syllable [mantra], and the [mantra of] dependent arising.120 Then, it is
sufficient to offer again several times in the way [explained] above.
Instead of gintaṃ puṣṭaṃ, one usually finds antiṃ puṣṭiṃ in the mantra.
The one-hundred syllable mantra is: ―oṃ vajrasattva samayam anupālaya vajrasattva
tvenopatiṣṭha dṛdho me bhava sutoṣyo me bhava supoṣyo me bhava anurakto me bhava
sarvasiddhim me prayaccha sarvakarmas ca me cittaṃ reyaḥ kuru h ṃ ha ha ha ha hoḥ
bhagavān sarvatathāgatavajra mā me muñca vajrībhava mahasamayasattva āḥ‖. The mantra of
dependent arising isŚ ―ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat teṣāṃ ca yo
nirodha evaṃ vādī mahā ramanaḥ svāha‖.
119
120
179
98–99
Then, regarding the enthronement: sprinkling nectar and waving the [five-colored]
ribbons, chant these words as [you present] offerings, [burn] incense, and [play]
music.
100
h ṃ
Activity of all the victorious ones, great hero,
101
Companion who completely subdues the negative forces that are hard
to tame,
102
Supreme victory banner of the complete victory of positive forces,
103–107
As you, the great lion, the king of dgra blas and wer mas,
Are enthroned and empowered by us, yogis, as the one we rely upon
until [we reach] the heart of awakening,
The nature of the wishfulfilling jewel, the banner of those who are
victorious in all directions,
We remain inseparably merged within the Vajra sacred bond.
108–111
In the palace of great bliss that fulfills all wishes,
Supreme lord of the life force of worldly haughty spirits,
Holder of sheer knowing, power (rtsal) that is the most excellent
ornament of Jambudvīpa,
We enthrone you as the innermost essence of yoga.
112–115
Great hero, subduer of the armies of demons, the enemies,
Holder of the sword, bow, and arrows of insight (shes rab),
Conqueror of hallucinations, the armies of saṃsāra, by means of
mindfulness,
We enthrone you as the Vajra basic expanse that is of a single
essence.
180
116–119
You, matchless in might and grandeur,
Who control the crown of [the king ruling] all beings within the three
worlds,
Supreme lord of the maṇ ala of the dgra blas and wer mas of the
universe, we enthrone you alone.
120–123
By swiftly bestowing to our hearts
The incomparable nectar of fearless intrepidity,
Similar to the drumbeat of victory of the armies of the king of gods,
Set the [four] activities into motion, sharply, quickly, without
obstructions!
124
Having thus performed the enthronement, sprinkle again the select ambrosia:
125
h ṃh ṃ
King of the gdra blas, king of the Vajra life,
126
The time has come [to accomplish] the sacred pledge that [you] have
made long ago,
127
Do not let the hopes of us, yogis, be in vain,
128
Let the result of karma and aspirations be inevitable!
129
At this very end of [the age of the five] degenerations, this evil aeon,
130
The armies of negative forces, demons, srin and ‘byung po spirits,
have been brought into existence,
131
And at the time when the power of the teaching of the supreme
vehicle is waning,
132
We invoke you! Look [at us] with the eye of primordial knowing!
133–134
In the forest where the power of the enemies‘ hordes is spreading
181
As adventitious obstacles that are the armies of the four extremes,
135–136
Vajra fire that swiftly subdues the enemy—craving,
Hero, think of your promise!
137
Crush to dust that which torments us holders of sheer knowing and
yogis
138
As well as that which goes against the teaching of the great secret!
139
Gather long life, glory, and wealth as an inexhaustible treasure,
140
Perform the activities that are victorious in all directions!
141–142
Having pervaded the whole extent of that which holds wealth [—the
earth—],
With the explanation and practice of the luminous Vajra essence,
143
Develop the transmission of Dharma as you secure it with
auspiciousness!
144
Accomplish that which is in harmony with Dharma, whatever one
wishes, just as desired!
145–146
From now until awakening,
Remaining inseparable from us like the body from its shadow,
147–148
Constantly endow us with that which is good and fight against
wrongdoing,
Accomplish without obstructions the activities you have been
appointed [to perform]!
149–152
In this very moment, establish in us
All the powers of the wondrous dgra blas and wer mas
That subjugate the three states of conditioned existence
182
With the glorious banner of positive and virtuous qualities!
153–156
Through the mere thought [of you], make [us] fulfill without
obstruction
The
activities
of
pacification,
enrichment,
subjugation,
and
destruction, according to circumstances,
And finally make [us] accomplish your mind
As the body of primordial knowing (ye shes sku) that spontaneously
arises within the primordial basic expanse (gdod ma‘i gzhi dbyings)!
157
In conformity with the authentic meaning of the Vajra words of Lha rigs bde chen
rol pa rtsal‘s mind treasure121, this was completed on the first dGa‘ ba of the white
half of the rGyal month of the water-bird year122 in the shrine that is reputed to be
his [—Gesar‘s—] place in rDzong gsar‘s bKra shis lha rtse by Mi pham rnam par
rgyal ba, who has obtained a few signs of the great hero‘s transmission of power, at
the age of twenty eight years. May this be a cause to glorify the teaching and
teaching-holders of the great secret, atiyoga, as the pinnacle of existence.
121
122
See Text 1 in the catalog of Gesar rituals.
19.01.1874 (Schuh 1973: 145).
183
3.10
Mi pham, The Innermost Essence of the Jewel that
Subdues the Enemies (Text 67)
3.10.1
Introduction
The following text, dGra ‘dul nor bu‘i snying tig, is a quintessential practice
of Gesar in which Mipham identifies Gesar with Mañju rī, Padmasambhava, and
Kalkin Raudra Cakrin of the K lacakra Tantra.123
3.10.2
1
[702]
Edition
k+E-8`o;-,}:-0v8m-$m$-)m#-0bo#=k
2
?rk k$}-0}-+.;-X,-8'1-.8m-L}-I{-(m+k
3
kM1-.-'$-Nm+-+E-R8m-W;-0-3u;k
4
k#},-3|-:m#-84n,-.-]-8Ap$-#,=-){k
5
k+-W-={$-&{,-,}:-0v-+E-8`o;-P;k
6
k1-8}$-:m#=-X,-H#-.}-8"}:-;}-%,k
7
k0+#-+$-+A{:-1{+-$m$-#m-[-1&}#-+$k
8
k7v$-8'v#-L}-I{-+A$=-%,-+>{=-9v1-06mk
9
k+.8-eq;-3$-*,-+E-R-5{:-18m-+.v$k
10
k0!8-8"}:-'$-Nm+-H{#=-.-&{-0W+-0%=k
11
k@m-,$-#=$-0-9{-<{=-0`o+-Pm8m-cm,k
12
k*v#=-+1-+>{=-!}$-1&}#-#m-1&}+-.-8+m=k
13
k#=};-;}-1&}+-+}-0!$-$}-1$8-#=};-;}k
14
k0%}+-+}-0H,-,}-1*v-X,-+E-R8m-+.v$k
15
k*v#=-I{=-1*v-%}0=-ao=-.8m-co#=[703]k0[{+-;k
123
Raudra Cakrin is the Kalkin who will lead the armies of Shambhala against the mlecchas. Stein
investigates parallelisms and junction points between the Gesar epic and the Kalacakra Tantra
through the myth of Shambhala (see Stein 1959: 524–528).
184
16
kM;-8A}:-0+#-#m-3|-+.;-0=}+-,1=-+$k
17
k+#{-13,-$,-E#=-Tt$-K-1&}#-_p-0[{+k
18
kPt$- 8+m-Nm+-.-#=v1-,-8Ks#-W:-a}#=k
19
k/-:};-1m-1*v,-@}#=-\o,-7m;->m=-#,},k
20
kNm+-.-#=v1->m-#2t#-,-1*}-0-9mk
21
k@}#=-;=-M1-W;-$,-.8m-0-+,-@}:k
23
k'm-0=1-*}#=-1{+-9m+-06m,-Es0-.-9mk
24
kQw-8Js;-L}-I{8m-Tt$-#m-co#=-8&$-08mk
25
kJm,-;=-%}0=-<m-8"}:-;}8m-+0v=-=v-0+#
26
k0!}+-,=-+$}=-Es0-#(m=-<m-W;-*0=-+};k
27
k+E-R-06+-.-0W+-X,-a=k
28
k$m$-;-0!q;-,=-#$-e-.k
29
k@}#=-;=-M1-W;-8Ks#-a-9m,k
30
kajm-9m#-0+{-08m-*m#-;{:-8=m;k
31
1_;[i
124
3.10.3
Translation
1
The Innermost Essence of the Jewel that Subdues the Enemies
2
ā
[Your] nature is the Vajra of Gentle glory (‘Jam dpal/Mañju rī) itself.
3
[Your] aspect is the form of the dgra bla sovereign of all that appears
and exists.
4
In a former life, [you] were the holder of sheer knowing,
Padmasaṃbhava,
5
At present, [you] are the great lion, the power (rtsal) of the Jewel that
subdues the enemies,
124
This seems to refer to rlung which is sometimes spelt klung (see Norbu 1997: 68ff.).
185
6
In the future, [you will be] Kalkin Raudra Cakrin.125
7
Supreme deity of my heart, inseparable (dbyer med) from me,
8
State of indivisibility endowed with the Vajra voice,
9
Together with [your] armies of the four dgyes yums, knights (dpa
rtul), dwang smans,126 dgra blas and wer mas,
10
Haughty spirits of all that appears and exists (snang srid dregs pa), the
eight classes [of gods and demons] (sde brgyad), [your] attendants,
11
With the ambrosia cloud of the outer, inner, and secret primordial
knowing,
12
This supreme offering that is the fulfillment of the sacred bond,
13–14
I supplicate you, I worship you, I fulfill [the sacred pledge], I enthrone
you, I praise you, I venerate you!
Armies of the powerful dgra bla,
15
Bring forth the power of compassion, might, strength, and ability!
16–17
Bring forth union with the natural state, my longevity, glory, and
merits,
Good omens, fame and renown as the excellent horse of good fortune
(rlung rta)!
18
Let this [horse] of good fortune roar like thunder across the three
states of existence!
19
Subjugate with your brilliance all enemies and unfavourable
conditions!
20–21
125
126
Raise the glorious banner of complete and universal victory,
The rigs ldans are the Shambhala kings (see Stein 1959: 524–528).
gling gi dwangs sman mched brgyad.
186
[The glorious banner] of exaltation, at the summit of the three states of
existence!
22–25
Having placed me at the center of the circle of power127 of [your four]
activities,
Carrying the power of the Vajra wind, the magic that accomplishes
Without obstruction whatever one desires, just as wished,
Grant me the kingdom of the two accomplishments!
27–30
That which, uttered as encouragements
By means of the sounds endowed with the eights aspects of the dgra bla‘s
laughter128,
Is the thundering voice of the one who is victorious in all directions,
Gathers in the blissful quintessential sphere of the syllable dhī.
31
Maṅgalaṃ
stobs kyi ‘khor lo/balacakra means ‗dominion‘, ‗sovereignty‘, ‗supremacy‘, ‗army‘, or more
literally ‗circle of power‘ in reference to the extent of the a sovereign‘s power. It is also the symbol
of the sovereign, the wheels of whose chariots were free to roll everywhere he wished.
128
This probably refers to khro bo‘i bzhad pa brgyad, the eight kinds of laughter of the wrathful
ones, such as joyful, threatening, enticing, subjugating laughters, and so on (see Boord 2002: 102).
127
187
3.11
Mi pham, Pith instruction on the wealth sādhana of
Gesar (Text 73)
3.11.1
Introduction
The following text, Gesar nor sgrub man ngag, is a tantric pith instruction
to increase wealth and prosperity, and according to Mipham, is the most profound
of all Gesar practices to attract wealth. The backbone of this practice is the view
of reality pointed out in rDzogs chen teachings.
3.11.2
1
2
[709]
Edition
k#{-=:-,}:-au0-1,-$#
k:$-8}+-/:-8J}=-Pm-*}#-+$-Im$-0v-;-&:-K,-.-W:-:1k
1{-;}$-;-(m-8}+-/}#-.k
k1:-1{-'q1-K,-.-W:-+$k
S-0-cm,-+$-K;-0-W:-1"8-=0-'}+-0%t+-<m-0C#-1+$=-#}$-,=-#}$-
`o-0W-%}$-8>o:-`o-({;-){-'q1-0C#-<m#-<m#-8}+-1{:-1{:->o:-){-8K=-0v-*m,-.-W:-0%t+-<m=-1{:-:{Dm#-#{-#$-0:-0=1-%{k :$-#,=-=v-1m-<}$-0-W-0v:-0=1k
U:-+{-,=-+$v;-&u-Ly;-,=-
0C0-.8m-3u;->m=-+{-+#-#m-3$=-0%t+-*1=-%+-3u:-"0-;{,-;-U#=-W:-=m0-=m0-8`o-0:-0=1-;k
(}-0&q-+{-8H-;,-1$-`o-A-%{k ,}:-0v8mcm,-&{,-6{=-A-08m-1,-$#-#}k
3
k9$-'}+-0%t+-*1=-%+-@-#9$-8}+-X-80:-08m-)m-;-!-&{,-.}-#%m#-_p-0=1-;k
<m=-1"8-=0-<m-6m$-*1=-%+-+1:-={:-;1-;1-`o-0+{-H}+-<m-;m-[710];m-bok
:$-8}+-
+{-+$-1(1-.:188
0+#-#m-$,-E#=-<m-a-#+$=-'}+-0%t+-\o,-;-=0-.:-:$-E#=-.-%}$-#=v1-.}-1":-H-0Ly$-0W:-8v:-8v:-)m$-)m$->o:-%m$-H-+$-8Ks#-+$-=m;-$,-;-=}#=-.-W:-a-'-3~#=-&m;-&m;-`o->o:-){-'}+\o,-,=-<m#-<m#-9}1-9}1-`o-#9}=k 0%t+-<m-8E}-0-;v=-={1=-9}+-3+-*1=-%+-0+#-#m-9},-),;-@}#=-.8m-+#8-0+{=-=0-%m$-_},-.-&$-#m=-B}=-.-W:-8v:-;$=-){-#:-A{+-%m$-*1=-%+-0+#-#m+0$-`o-8`o-0:-0=1-;k 0+{-0-#)m$-"};-"1=-#=v1-9m+-8J}#-.8m-1,-$#-#}k +{-;-1$-`oAk
4
1*:-'}+-0%t+-*1=-%+-bo-0=-8'8-8}+-+$-0C#-*1=-%+k
+{-9$-$m$-#-1m-<m#-.8m-*m#-;{-=m0-<m=-8`o=-.=k
0+#-+$-au0-Q=-;-*m1k
@m:-8/}0-+$-(1=-.8m-#}-!0=-,1-9$-1{+-
.:-#6}1-1{+-L}-I{-#=$-08m-+{-"}-(m+-<m-:m#-%}$-#^p#-1-&{,-.}:-1(1-.:-06#-.-,m-1m-<m#=-W=#+0-L}-I{-W-1`o+-<m-1,-$#-#}k
k8+m-#{-=:-,}:-au0-<m-1,-$#-70-1}-1*:-*v#-Bv-!m8m-$m$-D#-
3$=-1-?m-*m-Wk
3.11.3
Translation
1
Pith instruction of the wealth sādhana of Gesar
2
Natural luminosity, shining forth, pervading space like rain saturating
pools and plants, a butter-lamp in which oil overflows, or like a mirror
struck by sunlight, or the moon free from clouds, the radiant
manifestation of the splendor (bkrag mdangs) of the container (i.e. the
189
inanimate universe) and its contents (i.e. the animate universe)
intensifies further and further, a hundred, a thousand times. The
sparkling splendor is flickering and flickering—shig shig, the
luminosity is shimmering and shimmering—mer mer.129 In the
manner of something that is not the result [of one‘s practice but the
way things are], one should visualize it as completely filled with the
quintessential ambrosia (bdud rtsi/amṛta), completely saturated [with
it] to the point of overflowing: one should visualize it as something
that is not contained in its own place. Then from there, in the way
mercury is separated from dust, the entire luminous ambrosia (dwangs
bcud) that represents this, is slowly attracted inwardly like metal to a
magnet as it dissolves [into oneself]. One should repeat [this
instruction] many times in accordance with this [method of]
transforming and gathering [the quintessential elixir]. This is the pith
instruction called ―Great Cloud of Jewels‖.
3
Next, one should visualize the entire universe and its contents as the
unique and vast edgeless immensity (ti la ka chen po gcig) of the
blazing five lights, good fortune (phya), and prosperity (g.yang). All
fields [of experience], infinitely pervaded by natural luminosity glow
and glow—kyi li li—with a dazzling vermillion color on account of
the heat
of bliss
(bde drod), then
dissipate [into light].
Undifferentiated from this, as the radiant manifestation of the
129
See Stein 1956: 395–399, Helffer 1977: 384-387, Beyer 1992: 147–152, and Bellezza 2005:
189,196–197,229–230,245,266–268,271–272,290–292,359,458–459,469,531–532 regarding reduplication, echoic words, and onomatopoeic lexemes.
190
resonance (sgra gdangs) of one‘s own fame and glory pervading the
entire universe and its contents, that which is naturally resounding, the
trichiliocosm, resonates and resonates—‘ur ‘ur—like the beat of kettle
drums, and tinkles and tinkles—ting ting, and crashes and crashes—
chil chil—in various sounds such as [those produced by] percussions,
thunder, or cymbals. Vibrating and vibrating—shig shig, quaking and
quaking—yom yom, the vessel of the inanimate universe is shaking
from all sides.
Then, one should visualize that:
- all beings, all who possess a body and a mind, namely, the ambrosia
(bdud rtsi/amṛta) [contained in the vessel of the inanimate world], are
pervaded by the joy and bliss conducive to one‘s own achievement.
- as [all beings] are excited and dancing as if intoxicated by alcohol,
they are all brought under one‘s power.
This is the pith instruction that enchants the three worlds by means of
deep bliss. Repeat this many times.
4
Finally, as the entire container [of the inanimate universe] and its
contents [the animate universe] dissipate [into luminescence], all
rainbow lights and bright colors dissolve into oneself and the
accomplishment substances. Then, since they have been completely
absorbed within the indestructible vital essence (thig le) at one‘s heart
center, as there is no chance for them ever to be released or to decline,
resting in equanimity within the great original condition (gnyug ma
191
chen po), the [unity of] sheer knowing and emptiness (rig stong) that
is suchness, the indestructible secret Vajra, is the pith instruction of
the Vajra sealing mark stamped with the seal of indestructibility.
This is the most profound pith instruction among the Gesar practices
for accomplishing wealth, the quintessential elixir, the blood of
ākinīs.
Ithi rgya.
192
3.12
Mi pham, The swift accomplisher of [the four]
activities (Text 85)
3.12.1
Introduction
The following text, called gSol lo chen mo, is one of the most important
rituals written by Mipham about Gesar. The gSo lo chen mo is often considered to
be one of Mipham‘s gter mas. It was composed over three years. Since it is
thought to be extremely powerful, it is usually only practiced on particular
occasions, not on a regular basis.
3.12.2
1
2
[732]
Edition
k#=};-1&}+-Jm,-;=-Bp:-8Es0-%{=-A-0k
k+.;->{-:v-!-;-@#-83;-;}k
3
k8+m:-&{-&{,-P}+-+$-W,-&{,-8>{+k
4
k+},-&{,-0Es0-=}#=-`o=-<m-3|g
5
k#;-&{,-,,->m=- A-0-;k
6
k[{1=-/v+-#+}:-1-+:-'-=}#=k
7
k1&}+-Q=-'m-8A}:-8`o-A=-;k
8
k)m$-84n,-$:-0[{+-+E-R-#=};k
9
k;=-&{,-8##=-;-0Ut-1m-Nm+k
10
k+1-!}$-+0$-+$-+$}=-Es0-*}0k
11
k[{1=-/v+-0a{$=-<m$-0:-0:-:};-1}-+$-0%=-8+m-!+-+}k
130
130
Xyl: nan gyi.
193
12
k>}-+#}$=-=v-#=};-;}k
13
k>}-+#}$=-=v-#=};-;}k
14
k>}-+#}$=-=v-#=};-;}k
15
k:$-06m,-[{-1{+-&}=-<m-+Am$=-;=
16
kM1-:};-8##-1{+-*v#=-I{8m-P;-'$k
17
W;-+0$-13~-[{=-L}-I{-+$-:m#=-#=v1-6m-D}8m-\w-[733]8Js;-#%m#-_p-8`o=-.k
18
#{-=:-[{=-0v-&{,-.}-:m#-84n,-,}:-0v-+E-8`o;k
19
=$=-W=-\o,->m-$}-0}k
20
9m-+1-6m-D}8m-=0-0+#k
21
1-1}-1"8-8E}8m-3~#=-I{k
22
&}=-[}$-Ns$-18m-#2~-0}k
23
k,}:-[-W-13~8m-$m$-,}:k
24
k+E-R-9}$=-<m-W;-.}k
25
k5{:-1-9}$=-<m-N}#-$m$k
26
&{-0W+-9}$=-<m-]m-I{k
27
H{#=-.-9}$=-<m-N}#-0+#
28
k+!:-@}#=-9}$=-<m-"-84n,k
29
[{-0}-9}$=-<m-+E-Rk
30
k={1=-%,-9}$=-<m-+.;-1#},k
31
:m#-84n,-9}$=-<m-N}#-<m$k
32
0,-0},-9}$=-<m-W0-K{,k
33
0`o+-8`o;-;=-<m-+0$-@p#
34
k,#-@}#=-\o,->m-#<{+-1k
35
+1-[734](1=-\o,->m-N}#-#%}+k
36
0`o+-Nm,-\o,->m-<{,-.-&{,-.}k
37
k!q-+>{=-.8m-#:->m=-Nm+-#=v1-7m;->m=-#,},-.k
38
#=v$-H1=-.8m-8Ks#-a=-"1=-#=v1-+0$-`o-&q+-.k
194
39
*v#=-8}+-#=;->m-P}$-,=-1={,-0P{8m-+<m;-8"}:-W=-.k
40
H,-.-21->m=-Am,-T0=-+$}=-Es0-cm,-W:-8`o-0k
41
8+}-I{- V$-G}+-/{:-.}-;-&m0=-,=-0:-'$-"1=-=v-Wv-0k
42
!m-;-8`o-6m$-0:}-;-+>{=-.k
44
@#-#9=-)-U#=-0=1-.8m-+},-Es0-;=-+#}=-8+}+-,}:-0v8m-&:-.-80{0=-.k
45
#9},-.8m-1`o$-1}-"1=-#=v1-+E-8`o;-;k+E-R8m-0-+,-#9}-0k
46
!q-;-+E-R8m-!q-&=-9}$=-=v-Q}#=-.k
47
+E-R-5{:-18m-cm,-/v$-8J}-0k
48
8"}:-`o-+!:-@}#=-<m-&}=-[}$k
49
k#2$-:m=-<m-+.;-1#},k
50
k+E-R-5{:-1k*v#-!:- %}$-=8m- +1#-3~#=-1-3$-0-1{+-.=-0!}:-0k
51
*v#=-8}+-#=;-;-c}=-.8m-13,-1-K;-<$k
52
*v#=-I{- *},-;1-K{,-8Ap$-#m-+0$-;=-;{#=-({=-<m-%$=-84n,-%m$-0!8-9m-A-:-14+-.k
53
8'm#-K{,->m-/v+-;-+>{=-<m$-[{-0}8m-W;-"-8Em1-.k
54
+1-X,-0v-06m,-[}$-6m$-+E-R8m-3|-#9$-80{0=-[735].g
131
132
43
&+-;-02,-6m$-&}=-;-Pm-0k
133
134
Xyl: rdo rje‘i (see Helffer 1977: 411).
Xyl: thugs kar (see Norbu 1997: 51ff.).
133
cong sa instead of cang seng (see Norbu 1997: 56ff.).
134
Xyl: thugs rja.
131
132
195
55
+1-(1=-?:-;-#)}+-%m$-+},-$m$-L1-7=-A{+-.k
56
1&}+-,-8`o-6m$-0au0-,-8#}-0k
57
N+-,-Bp:-6m$-&{-0-02,-8E,-S-K;-0k
58
0%{,-.8m-1m-;-M-1m-&u$-0k
59
0%};-08m-;=-;-$}-1m-X}#-.k
60
0C-<m=-<m$-$m$-({-0k
61
Am,-&{,-6m$-1*v-Bp:-0k
62
;=-1*8-07$-6m$-/v#-02,-.k
63
0+{-,=-0+{-0-A$-&u0-&{,-.}8m-Qm$-`o-8H{,-.k
64
+$}=-Es0-#(m=-<m-#){:-14~+-&{,-.}-={$-&{,-,}:-0v-+E-8`o;-;-#=};-;}k
65
=$=-W=-&}=-<m-+E-R-&{,-.}-;-#=};-;}k
66
:m#-84n,-841-Qm$-W,-1&}#-;-#=};-;}k
67
k<{=-:0-:;-Em-1+8-#bo-%,-;-#=};-;}k
68
k(},-1}$=-1m-<{=-#9v;-$}-={;-;-#=};-;}k
69
k+.8-0}-0`o+-+E-0`o+-+.v$-8`o;-;-#=};-;}k
70
k0`o+-06m8m-8'm#=-.-={;-0:-14+-;-#=};-;}k
71
k`o=-+{$-,=-A$-&u0-$m$-.}8m-0:-`ok
72
:{-W}=-1m-8>o:-0-++-.8m-W;-13,-&{,-.}-;k
73
&}=-[}$-#m-W;-.}-={$-&{,-,}:-0v-0=1-8/{;-=}+-0%{,-,}k
74
k+1-3n#-8>o:-1{+->m-=-#6m-;k
75
+E-R8m-W;-.}-={$-&{,-:m-+0$-[s,-0}-=}+-0%{,-,}k
76
k0${,-0au0-M1-+#-#m-,1-1"8-;k
77
5{:-18m-W;-.}-={$-&{,-(m-S8m-+<m;-8"}:-=}+-0%{,-[736],}g
78
k0%{,-.8m-&}=-[}$-1-,}:k
79
k++-.8m-#,=-1-8&u#k
81
={$-&{,-9m+-06m,-,}:-0v-9{-<{=-<m-+E-R-5{:-18m-+1#-+0v$-+$-0%=-.=k
80
k1&}+-.8m-[-1-8"v;-,k
196
82
K#-_p-8`o-8K;-1{+-.-L}-I{8m-+1-3n#-&{,-.}-;-+#}$=-,=k
83
k+>{=-.8m-6;-#m=-#7m#=-<m#
85
k06+-.8m-#=v$-#m=-0L-D};-%m#
86
k+#8-08m-*v#=-<m=-0+#-%#-+.},-U}0-8"}:-+$-0%=-.-M1=-<m-#,=-;v=-;}$=-]}+-<m-0+#-.}-14~+-%m#
87
k0au0-.8m-+#{-13,-1$},-=v1-_p-%},-%m#
88
k0%};-.8m-J,-;=-9m+-06m,-_p-au0=-<m#
89
k"=-R$=-.8m-;=-+},-9}+-.:->m=-<m#
90
k"}-#=v1->m-;=-<m-1*8-+#{-6m$-<m=-.=-83~=-<m#
91
k(1=-+$-K}#=-.-0[{+-%m#
92
k9{-<{=-+$-9},-),-({;-%m#
93
k3|-+$-0=}+-,1=-+.;-+$-8A}:-.-$,-+$-E#=-.-@-+$-#9$-#m-+$}=-Es0-W-&{,-.}-`o=-+-W-(m+-`o-+};-%m#
94
k:m#-#=$-&}=-(m+-<m-+},-%},-%m#
95
kAm,-T0=-9{-<{=-<m-+0$-0!q:-%m#
96
kA=-3+-&}=-=v-8E}-0:-14~+-%m#
97
k8K{;-3+-+},-+$-X,-.:-14~+-%m#
98
k1&}#-+$-*v,-1}$-#m-+$}=-E0s -1-;v=-0-80+-1{+-[s,->m=-Es0-.:-14~+-%m#
99
k>}-+E-R8m-W;-.}-&{,-.}-=}+-,m-:{=-8#8-6m-6m$-[737]3$=-.8m-(1=-%,k
100
k+>{=-6;-S-0-W:-+$}1=-. k
101
k8+}+-Gy8m-cm,-;=-+#8-08m-#:->m=-P{,-.k
102
k1*}$-0=-9m+-8J}#-.k
103
kH,-.=-&}-({;-0k
135
135
84
k84v1-.8m-],->m=-[}$=-<m#
Xyl: ngoms pa.
197
104
0au0-.=-+.;-0[{+-.-8&m-1{+-3|-9m-0+#-.}k
105
k0`o+-Pm8m-&:-.-80{0=-.k
106
0+{-[m+-$,-#=v1-8/{;-08m-#9$-8/{;-&{,-.}k
107
k0C-<m=-.-*1=-%+-<m-8Ap$-#,=k
108
!;-.-07$-.}-*1=-%+-<m-#6m-1k
109
;{#=-.8m-9},-),-*1=-%+-<m-K{,-#,=k
110
+.;-+$-/v,-=v1-3~#=-.-*1=-%+-<m-0+#-(m+-&{,-.}k
111
kGy+-.-={;-08m-,}:-0vk
113
+1,-.-M1=-;-+0v#=-+Ap$-08m-#9v;-W;-[-9m-H-a-&{,-.}k
114
kL}-I{-3|-#9$-;}$=-]}+-<m-W;-.}-8"}:-+.;-X,-+E-R-5{:-18m-+1#-+.v$-+$-0%=-.-M1=-;-#=};-;}k
115
k9$-%m#-8}+-#=;-+#-.8m-!qk
116
,1-1"8-8'8-cm,-]o:-=m1-,=k
117
={8v-0%t-Hs#-;$-3~8m-(1=k
118
+!:-#=;-+#-.8m-<{;-8H-0k
119
@#-#9=-,-:m,-.}-&{8m-a},-1{-*}#=-.=k
120
"1=-#=v1-=-;{:-#=;-0k
121
#9},-,-+$v;-+!:->m-1{-;}$-0'1=-.=k
122
Nm+-#=v1-[$-${:-%},-.k
123
/}-Wv+-+.8-0}8m-#:-%0=-A{+-.k
124
1}-Wv+-+.8-1}8m-0L-Qt-;{,-.k
125
'$-#=;-J-9m-1$8-0+#k
126
k\o,-#=;-5{:-18m-W;-.}k
127
kNm+-.-8Js;->m-[738]#==-1":-,-0bo#=-<m$k
128
kM}-1*}$-8Js;->m-1$},-<{=-.-&+-.k
129
k'$-Nm+-<m-;{#=-({=-%},-.k
130
k<{=-06m-1*}$-0W+-<m-1$8-0+#-&{,-.}k
112
,+-8'}1=-.8m-0`o+-Pmk
198
131
k9{-<{=-8Js;->m-a},-1{-8+{#=-.g
132
<{=-:0-1{-U{-#=;-6m$-80:-0k
133
k1$},-<{=-:m#-.8m-#=$-"}-8A{+-.k
134
kR}-#=;-(}0=-.8m-#){:-&{,-8Am,-.k
135
k'$-#=;-?-+!:-8}+-<m-5{:-1-[{=-0v-={$-&{,-8Js;->m-W;-.}-8"}:-\o,-#=;-+E-R-5{:-
18m-+1#-+.v$-+$-0%=-.-;-#=;-;}k
136
k+!:-#=v1-1$:-#=v1->m-W-13~k
137
+:-'-0-+,->m-[-[s0k
138
H-+A$=-:};-1}8m-8Ks#-ak
139
'-3~#=-1*v,-Q=->m-1&}+-cm,k
140
6;-7=-@{-1:->m-#$=-:mk
141
1{-)}#-(}=-`o+-<m-cm,-/v$k
142
1&}+-9},-60=-0=m;->m-&u-Wv,k
143
'$-#=;-1{-;}$-#m-0}+-=m1k
144
Hm-&0-0`o+-Pm8m-&:-Wv,-;-=}#=-.g
145
@m-,$-#=$-08m-1&}+-.-:0-8A1=-+$}=-=v-0<1=-.-+$-9m+-<m=-cu;-.-8+m-+#-#m=k
146
k+E-R8m-W;-.}-&{,-.}-#{-=:-,}:-0v-?-+!:-8}+-<m-5{:-1-8"}:-+$-0%=-.k
147
1&}+-+}k
148
k1$8-#=};-;}k
149
#7{$=-0%}+-+}k
150
*v#=-+1-0!$-$}k
151
k+.8-[{1-80v;-;}k
152
k(1=-.-0<#=-=}k
153
k+>{=-.-0[{+-+}k
154
k*v#=-+1-0!q;-;}k
199
155
k:m#-84n,-M;-8A}:-.-[739]
156
k0+#-%#-#m-,+-#+},-0:-&+-0C-1m-<{=-.-=}#=-Gy+-.8m-!;-0-$,-.-*1=-%+-(m-1=-1v,-.0%}1-0-W:-=};-%m#
157
k+E-Ap$-,-A-*}$=-<m#
158
k`o#-8}$-,-*,-*}$=-<m#
159
kK#-;1-1{+-;-;1->m=-<m#
160
k&u-71-1{+-;-71-3u#=-<m#
161
k07$-+$-;-":-c}+-%m#
162
k$,-+$-;v$-"v$-,=-0'};-%m#
163
k1m-"-+$-"-e=-1-#)}$-<m#
164
kV{,-$,-+$-0:-#%}+-1-#)}$-<m#
165
kAm$-,-U}$=-<m#
166
k0I{+-,-0!q;-%m#
167
kK}=-.8m-:m-0}->m=-<m#
168
k#0-.8m-,#=-3;->m=-<m#
169
k0K{,-.8m-1":-Q}$- >m=-<m#
170
kN-08m-#}->m=-<m#
171
kM}-08m-13~,->m=-<m#-1m-<{=-.-U}0=-<m#
172
k1-1*}$-0%},-%m#
173
k$m,->m-A:-14~+-%m#
174
k13,->m-1{;-2|->m=-<m#
175
k#6m-;-"-84n,->m=-<m#
176
kA{=-=v-0=v-[{;->m=-<m#
177
k<{=-:0-9{-<{=-<m-P-"}-@{=-<m#
178
k:m#-#=$-K{,-8K{;->m-8&:-"}-%},-%m#
136
136
Xyl: rdzongs.
200
179
k(}0=-.-,1-1"8-+$-1(1-.:->m=-<m#
180
k<{+-1}$-0!;-.8m-1{-Tt$-W:-0[{+-%m#
181
k0+{-[m+-$,-.8m-:};-1}-8D};-%m#
182
k+.;-9},-1m-7+-.8m-#){:-"}-@{=-<m#
183
k(m,-;-1*}$-'$-#m-(m-1-#=;-0:->m=-<m#
184
k13,-;-Om-;1->m-S-0-'$-0:->m=-<m#
185
k0:-!0=-(1=-'$-#m-8}+-7{:-80:-0:-
186
kNm+-#=v1-=-;{:-%},-%m#
>m=-<m#
187
k"1=-#=v1-[740][$-${:-e=} -%m#
188
k8'm#-K{,-#=v1->m-;{#=-({=-*1=-%+-I{,-%m:-`o-9m+-;-%},-%m#
189
k0=1-+},->m-:{-0-1*:-@m,-.:->m=-<m#
Nm+-6m8m-+.;-9},-8`o-08m-#6;-1{+-"$-&{,-.}:k
190
k>}k :{=-8#8-0Im+-%m$-3n1-.8m-(1=-%,k
192
'$-Nm+-8+}+-Gy:-0\w:-08m-W;-.}8m-3u;-`o-0bo#=-.k
193
@#-#9=-0=1-8/{;-+0$-#m-W;-.}-+$k
194
@#-#9},-7+-1{+-#){:->m-0v1-.-0'1=-.k
195
+.#-0=1-V},-.8m-+#8-3;-;-P{-0k
196
9m+-06m,-#){:->m-0+#-.}k
197
k:m,-&{,-,}:-0v8m-W;-.}k
198
kW-0}+-<m-,}:-0+#
199
k7=-,}:-8]o#=-.8m-U#=-<ok
200
1"8-;-[-#9$-0`o+-Pm8m-cm,-&q+-.k
191
201
201
0:-'$-;-O-#9$- +#{-13,->m-,-0v,137
202
=-#6m-;-Pt-#9$-+1v-6#-#m-W-13~:-0[m;-0k
8Dm#=-.k
203
O-#9$-8+}+-Gy8m-&:-.-80{0-.k
204
$,-.8m-0+,-&{,-.}k
205
kE#=-.8m-8Ks#-a-0W-X,k
206
Nm+-6m8m-3$=-0%t+-<m-0+#-.}k
207
kh-#9$-;}$=-]}+-<m-#6m-1k
208
'-3~#=-8+}+-Gy8m-:};-1}k
209
k1*}$-0=-9m+-8J}#-.-14|=-.=-#9$-
210
07$-Gy8m-W;-"-;{,-%m$k
&#=-.k
211
&{-Gy8m-%}+-.,- 8Em1-.k
138
212
@}#=-\o,-;=-M1-.:-W;-0-Jm,-;=-<m-8"}:-;}=-0\w:-0-&{,-.}k
213
k&}=-Nm+-<m-8/$-+]o$-;=-1*}-0k
215
214
1$8-*$-#m-=0-W-1"8-[741]k;=-&{-0k
={$-&{,-9m+-06m,-,}:-0v-0=1-8/{;-8"}:-#){:-0+#-+E-R-5{:-18m-+1#-+.v$-+$-0%=-.-
;k
216
078-08m-:m-0}k
217
k0_p$-08m-W-13~k
218
9m+-8J}#-#7v#=-<m-%$=-%0=k
219
$,-.8m-a-+A$=-0W-X,k
137
138
Xyl: mi g.yang.
Xyl: cod paN.
202
220
Hm-6m1-(}=-<m-`o+-c,k
221
6m1-1$:-7=-<m-%},-&{,k
222
0+{-0[{+-:{#-A8m-+#8-%},k
223
O+-Ap$-&}=-<m-1&}+-.k
224
8+}+-9},-Hs#-X,->m-cm,-/v$k
225
h-&-#9$-Q=-<m-&}-;-0C1k
226
1+}:-,-Nm+-6m8m-8A}:-.-13$-0-1{+-.k
227
8"}:-8+=-;1-#=v1->m-+#{-13,-3$=-18m-+.;-9},-1-;v=-.-8v:-8v:-1{:-1{:-<m#-<m#-9}1-9}1-`-o8`o6m$-0+{-%}$-L}-I{-0!}+-.8m-1&}+-cm,-'$-Nm+-8+}+-Gy-:0-8A1=-=v-<:-.8m-1&}+-.8m-cm,-/v$-+1-.-8+m=k
228
1&}+-+}k
229
k1$8-#=};-;}k
230
k#7{$=-0%},-+}k
231
k*v#=-+1-0!$-$}k
232
k+.8-[{1-80v;-;}k
233
k(1=-0<#=-=}k
234
k+>{=-.-0[{;-;}k
235
k*v#=-+1-0!q;-;}k
236
k:m#-84n,-M;-8A}:-.-0+#-%#-;k
237
0%t+-&{,->m-7=-+};-%m#
238
0Im+-&{,->m-#}=-+};-%m#k
239
k#9$-&{,->m-,}:-+};-%m#
240
k$,-.8m-+:-@}:-%m#
241
kE#=-.8m-`o$-0v=-<m#
242
k8+}+-Gy8m-&:-/}0-%m#
243
k@-#9$-#m-W-13~-0[m;-%m#
244
k,}:-+$-;}$=-]}+-<m-3$=-1-"v#-%m#
203
245
k:m#-.-Wv+-+$-8Ks-[742],}:-8A}:-0-1$8-*$-#}$-,=-#}$-`o-({;-%m#
246
k3~$-;-"{-*}0-.:->m=-<m#
247
kW,-;-W;-"-*}0-.:->m=-<m#
248
k+.8-;-+:-*}#=-<m#
249
kD}1-`o-`o$-0v=-<m#
250
k<#=- +$-P;->m-"{-Ds#-%m#
251
k1m-1(1-.-+$-1(1-`o-&u#-%m#
252
k1(1-.-M1=-;=-=+-`o-*},-%m#
253
k07$-Gy8m-W;-"-0%}+-%m#
254
k;{#=-Gy8m-K{,-8K{;-am#=-<m#
255
k&{-Gy8m-1#}-0}-,},-%m#
256
k8E,-8+}+-&}1-;-/}0-%m#
257
k1+}:-,-={$-&{,-+E-R-5{:-18m-!q-co#=-+$-1*v-+.v$-0+#-;-#bo#- ,=-/v,-=v1-3~#=-.8m-+$}=-Es0-1-
139
140
;v=-.-`o=-+-W-(m+-`o-*}0-.:-14+-`o-#=};k
258
>}k :{=-8#8-84v1-6m$-&#=-.8m-(1=-%,k
259
0K,-#9}-\o,-=0-8}+-+1:->m-P}$-,-L}-I{-U#=-<o-6#=-.8m-8Js;-*0=-<m=-Nm+-6m8m-3$=-0%t+-#9}-6m$8]o#=-.k
260
!q-+>{=-.8m-#:->m=-Nm+-#=v1-#9}-6m$-9m+-8J}#-.k
261
#=v$-06+-.8m-$-:}=-"1=-#=v1-8]o#=-<m$-K,-`o-A{+-.k
139
140
Xyl: shag.
Xyl: gzhugs.
204
262
Nm+-6m8m-+.;-9},-3$=-0%t+-;-:};-6m$-7v:-1m#-P{,-.k
263
14|=-.8m-1+$=-<m=-+>{=-.8m-#:-A{+-%m$k
264
$,-.8m-#+$=-<m=-+#8-08m-Qt-;{,-.k
265
'}+-0%t+-8}+-+1:-`o-0bo-0k
266
0K,-#9}-=m;-D};-W:-0\w:-0k
267
+E-R8m-8Ks#-a-+#}+-.k
268
5{:-18m-0-+,-#9}-[743]0g
269
(1=-8>o:-'-3~#=-<m-:};-P{+-Q}#-W:-#9}-0k
270
0+{-%}$-L}-I{-&#=-.8m-*v#=-+$-X,-.k
271
'$-Nm+-<m-9m+-'$-+0$-1{+-`o-8J}#=-.k
272
={$-&{,-9m+-06m,-+0$-#m-W;-.}-8"}:-+0$-14+-+E-R-5{:-18m-+1#-+.v$-+$-0%=-.-
M1=-;k
273
0`o+-Pm-*,->m-W1-3~k
274
0+}+-8Ap$-#)}:-18m-:m-0}k
275
+1:-&{,-:-%8m-&u-Wv,k
276
Hm-07$-0=$-#m-`o+-cm,k
277
+}-I{-K}-#:->m-%$=-%0=k
278
$,-.8m-Qt-9m-8>o:-"v#k
279
k+.8-14$=-[{=-0v8m-K}-:k
280
9m+-8J}#-:m#-18m-Qt-+A$=k
281
0+{-%}$-(1=-<m-1&}+-.k
282
bo-0+{-[,-[{=-<m-:};-1}k
283
k+>{=-84v1-8=o+-.8m-8'}-"{#-;-=}#=-.-'$-Nm+-0+{-%}$-L}-I{8m-:};-1}:-8A1=-=v-P=-.8m-1&}+-.-+1-.8+m=-
205
284
1&}+-+}k
285
k1$8-#=};-;}k
286
k#7{$=-0%},-+}k
287
k*v#=-+1-0!$-$}k
288
k+.8-[{1=-80m;-;}k
289
k(1=-.-0<#=-=}k
290
k+>{=-.-0[{+-+}k
291
k*v#=-+1-0!q;-;}k
292
:m#-84n,-M;-8A}:-.-0+#-%#-#m-;v=-;-9m+-8}$-#m-#7m-Am,-0[{=-%m#k
293
k$#-;-0+{,-3n#-#m-ao=-.-+};-%m#
294
k9m+-;-0+{-%}$-#m-)m$-84n,-)}:-%m#
295
k1*}$-3+-+0$-`o->m=-<m#
296
k"1=-#=v1-K,-`o-Am,-%m#
297
k1m-$m$-0"q;-%m#
298
k1m-={1=-#9}=-<m#
299
k'$-0-+0$-`o-[744]0&q=-<m#
300
kNm+-6m8m-3$=-0%t+-H}$=-<m#
301
k&{-Gy8m-:;-.-#+,-`o-d{$=- <m#
302
k07$-Gy8m-+.;-8A}:-1`o,-`o-"v#-%m#
303
kW;-*0=-&{,-.}8m-Dm-;-"}+-%m#
304
k'm-W:-0=1-.8m-+},-;#-_p-c}+-%m#
305
k1+}:-,-'$-Nm+-;-1$8-+0$-0\w:-08m-L}-I{-0+{-&{,-.}-+0$-#m-+$}=-Es0-1-;v=-.-+-W-(m+-`o-+};-%m#
306
k>}k :{=-8#8-8'm#=-A{+-D}=-08m-3u;-%,k
307
*0=-<{=-<m-1+8-#bo=-0`o+-Nm,-+I;-08m-13~-1}-+Cs#=-.k
141
141
Xyl: brengs.
206
308
#,1-U#=->m-:;-Em=-1-:v$=-Nm,-.}8m-1#}-0}-8K{#-.k
309
L}-I{8m-1`o$-#m=-+1-(1=-.8m-$m$-;-#7m:-.k
310
H#-.}8m-U#=-<o=-+E-.}8m-1m#8Am,-.k
311
80:-08m-Em-]o#-#m=-+E-.}8m-N}#-P-#%}+-.k
312
Ns$-18m-7m:-"};-0k
313
&{-0W+-#,+-;-#%t,-.k
314
/}-Wv+-N0-W:-0am;-0k
315
1}-Wv+-1+8-W:-8/{,-.k
316
5{:-1-!:-1+8-8J}-0k
317
'$-Nm+-&-;$-0&{0-.k
318
],-1m#-#m-(m-S-;=-0!;-.8m-1{80:-0k
319
V#=-<m-Q}#-+1:-;=-H#-##=-<m-*}#-={:-8J}-0k
320
6;->m-N-P}$-;=-:-%8m-W-13~8Ds#=-.k
321
<$=-<m-Tt$-a}1-;=-0!;-.8m-Tt$-,#-83u0-.k
322
!q-9m-+.8-Q}$-;=-+E-R8m-+1#cm,-8Dm#=-.k
323
3|1=->m-#$=-:m-;=-[m,-*$-`o#-1+8-8J}-0k
324
*v#=-8}+-#=;->m-$$-,=-L}-I{-D}=-.8m-1{-&{,-80:-0k
325
+E-.}8m-<-D#-N}#-[745]k+0v#=-;-&{:-H1-6m$-:};-.k
207
326
'$-Nm+-<m-"1=-,-&{-02,-8E,-S-+$-K;-0-;,-1{+-L}-I{8m-13~,-#%m#-a};-A{+-H#-.}-,}:-0v-
+E-8`o;-P;-8"}:-+E-0#{#=-8`o;-08m-5{:-1-W-13~-+$-0%=-.-M1=-;-+1-(1=-.8m-+E-.}8m<-9m-:m-0}k
327
kD#-#m-W-13~k
328
:v=-.8m-E1-D}+-+},-$m$-#m-,#-3;k
329
F$-1:->m-8+1-Q0=k
330
+0v#=-T$=-<m,-0v,k
331
#=v:-&{,->m-`o+-cm,k
332
+0$-.}8m-1{-)}#-+$-0%=-){-+E-.}8m-%0=-1*v-ao=-.-3|+-.-;-8A}:-0-+$-0%=-.-80:-08m-6;-`o-%}0-.-+1.=-
333
1&}+-+}k
334
1$8-#=};-;}k
335
k#7{$=-0%}+-+}k
336
k*v#=-+1-0!$-$}g
337
k+.8-[{1=-80v;-;}k
338
k(1=-.-0<1=-=}k
339
k+<{=-.-0[{+-+}k
340
k*v#=-+1-0!q;-;}k
341
k:m#-84n,-M;-8A}:-.-0+#-%#-;-#,}+-%m$-83|{-0:-A{+-.k
342
0=1-^}:-$,-.k
344
#,}+-.8m-0#{#=-*1=-%+-#$-,-8`o#-.-80:-08m-],->m=-#7m#=-;k
343
&$-08m-+Ek
208
345
8]o#=-A{+-<m-U#=-<o=- $m$-;-*}0-%m#
346
k&}1-A{+-<m-6#=-.=-9,-;#-&m$=-%m#
347
k#%}+-A{+-<m-:;-Em=-1#}-0}-&}+-%m#
348
k80m#-A{+-<m-1`o$-#m=-+},-$m$-/v#-%m#
349
k8/{,-A{+-<m-1+8-1}=- N}#-;-*}0-%m#
350
k$m$-0!;-.8m-1{=-N{#=-<m#
351
k;v=-L}-I{-13~,->m=-#_p0-%m#
352
k,+-13~,-[746]`o#-#m-&:-/}0-%m#
353
kW=-$,-&}-8/v;->m=-+.8-0!}$=-<m#
354
k/}-Wv+-<m-P-0-Hs$-,=-@p$=-<m#
355
k1}-Wv+-<m-1$;-1*8-,=-!{1-%m#
356
k0=1-^}:-%}0=-ao=-<m-+.v$-<m#-%m#
357
k0=1-$,-`o#-1+8-:$-0`o+-`o-/}0-%m#
358
k^}:-$,->m-13~,-&-:$-#<{+-`o-U}$=-<m#
359
k;}-+$-S-0:-1-06#-.:-6#-+$-7-18m-,$-`o-a};-%m#
360
kA+-/v:-N}+-#)}$-0=1-$,-^}:-Pw0-*1=-%+-@m:-0S}#-%m#
361
k+E-,#-.}-=-8}#-_p-1#}-1'v#-X}#-%m#
363
k0+#-#m-1*v-%}0=-ao=-.-0!;-.8m-1{-06m,-`o-)}:-%m#
364
k1+}:-,-H#-.}-1$},-]}+-<m-Jm,-;=-M1=-'m-W:-0=1-.-9m+-06m,-_p-1*:-@m,-.:-14~+-%m#
365
k>}k :{=-8#8-1-${=-Qw-8Js;->m-:};-.-%,k
366
#,1-=-0:-'$-#m-=},-\o,-_p-Wv-6m$k
367
:0-8A1=-Jm,-;=-\o,-;-1$8-+0$-8A}:-.k
368
0=1-.-21->m=-+$}=-Es0-+};-0k
142
143
142
143
362
k#(,-+!:-.}8m-$}-8/$-+]o$-`o-0%}+-%m#
Xyl: skyu.
Xyl: mda‘ mo.
209
369
0}=-.-21->m=-Q}#-W:-#9}-0k
371
0!q;-0-21->m=-;=-;-Wv-0k
372
370
0au0-.-21->m=-+1-;-8`o-0k
={$-&{,-L}-I{-+E-R-5{:-18m-+1#-+.v$-M1=-;-@m-,$-#=$-08m-1&}+-cm,-9{-<{=-8`o+-Pm-+1-
.-\o,-_p-07$-.}8m-M1-:};-;=-Ap$-0-1&}#-#m=373
1&}+-+}k
374
k1$8-#=};-;}k
375
k#7{$=-[747]k0%}+-+}k
376
k*v#=-+1-0!$-$}k
377
k+.8-[{1=-80v;-;}k
378
k(1=-.-0<#=-=}k
379
k+>{=-.-0[{+-+}k
380
k*v#=-+1-0!q;-;}k
381
k8+}-I{- V$-G}+-/{:-0}-;-#=};-;}k
382
k#=$-08m-+>{=-&{-06m-;-#=};-;}k
383
k+1#-+.},-1m#-+1:-&{,-.}-;-#=};-;}k
384
k+1-%,-L}-I{-;{#=-.-#=};-;}k
385
k*,-02t,-L}-I{-#9v-a},-;-#=};-;}k
386
kO-W;-L}-I{-H#-P;-;-#=};-;}k
387
k/v-0}-$v:-=o$-+!:-.}-;#=-#=};-;}k
388
k%{$-@}#=-[-9m-+1#-+.v$-;-#=};-;}k
389
k/-90-#{:-14~-#(,-.}-;-#=};-;}k
390
k0:-@}#=-#(,->m-+1#-+.v$-;-#=};-;}k
391
kao-0}-Pt-du;-8}8-&u$-;-#=};-;}g
392
k8}#-@}#=-Pt-9m-+1#-+.v$-;-#=};-;}k
144
144
Xyl: rdo rje‘i (see Helffer 1977: 411).
210
393
k?-,{-+]o$-*,-W;-1}-;-#=};-;}k
394
k'$-Nm+-1-1}8m-+<m;-8"}:-;-#=};-;}k
395
kNm+-U1-*-;{-8}+-+!:-;-#=};-;}k
396
k8Ap$-.-T-9m-[-1}-;-#=};-;}k
397
kQw-8Js;-Pt$-K-[-06m-;-#=};-;}k
398
k1E},-9#-+:-1-0%t-#=v1-;-#=};-;}k
399
k+E-R8m-H-1-1&{+- +]o-;-#=};-;}k
400
k1#},-.}-+E-R-0%t-#=v1-;-#=};-;}k
401
ka-R-1&{+-#=v1-U1-H;-;-#=};-;}k
402
k'}+-0%t+-Nm+-.8m-+E-R-;-#=};-;}k
403
kJm,-;=-'-3~#=-+E-R-;-#=};-;}k
404
k8#}-08m-[-1#},-#(,-.}-;-#=};-;}k
405
k+!:-@}#=-[}$-08m-+E-R-;-#=};-;}k
406
k[748]*v#=-!:-=v1-0W-Hs#-%t-;-#=};-;}k
408
k#,1-=-0:->m-5{:-1-;-#=};-;}k
407
145
k%}$-={- ;1-[-#(,-.}-;-#=};-;}k
146
409
k!q-8"}:-+E-R-5{:-1-;-#=};-;}k
410
kBv-!m-3$=-*,-*1=-%+-;-#=};-;}k
411
k+.8-0ev;-+.-0}8m-&{-3~#=-;-#=};-;}k
412
k0!8-80$=-cu;-.8m-[-+1#-;-#=};-;}k
413
k0!8-&}+-'$-Nm+-H{#=-.-;-#=};-;}k
414
k'$-Nm+-+E-R-5{:-1-;-#=};-;}k
415
k1+}:-,-={$-&{,-+E-8`o;-W;-.}8m-+<m;-8"}:-`o-9{-<{=-+$-;=-+$-8'm#-K{,->m-3u;-84n,-
.8m-&}=-<}$-+E-R-5{:-18m-+1#-+.v$-1-;v=-<m$-;v=-.-1{+-.-*1=-%+-;-+$}=-0<1=-9m+-cu;>m-1&}+-cm,-W-&{,-.}-8+m=145
146
Xyl: che.
cong se instead of cang seng (see also v.50 cong sa, cf. Norbu 1997: 56ff.).
211
416
1&}+-+}k
417
k1$8-#=};-;}k
418
k#7{$=-0%}+-+}k
419
k*v#=-+1-0!$-$}k
420
k+.8-[{1=-80v;-;}k
421
k(1=-.-0<#=-=}k
422
k+>{=-.-0[{+-+}k
423
k*v#=-+1-0!q;-;}k
424
k<{k 9{-<{=-<m-&}=-[}$k
425
k;=-<m-1*v-X,k
426
8'm#-K{,->m-1$8-0+#-+1-.-={+-M1=-<m=-1={,-.=-+#}$=k
427
0P{-0=-#7m#=-;-1*v-%}0=-ao=-.-&{,-.}=-0+#-%#-8"}:-+$-0%=-.-;-`o=-8+m-,=-A$-&u0-$m$-.}8m-0:-`oNs$-[}0-<m-Jm,-;=-#9{;-0-1{+-.:-8+}+-.8m-+},-1-;v=-.-#{#=-1{+-9m+-06m,-`o-au0=-<m#
428
k0:}-0:}k
430
+>{=-.8m-#+-W$=-[749]k8Ks#-W:-+#}+-.8m-+0v=k
431
k(m-1-0%t-#(m=-+#-#m-#7m-0Im+-%,k
432
k#{-=:-,}:-0v-+E-8`o;-9{-<{=-!qk
433
k0!;-.8m-Tt$-&{,-0`o,->m-co#=-X,-08mk
434
kQw-8Js;-8+}-I{- V$-G}+-/{:-.}-&m0=k
435
k'-3~#=-+E-R8m-!q-&=-8}+-`o-80:k
436
k1m-<m#=-L}-I{-!q-9m-+.8-Q}$-;k
437
k+E-R-5{:-18m-+1#-+.v$-8J}-6m$-8`ok
438
kH,-.-21->m=-+#{-13,-Tt$-co#=-({;k
147
429
'$-Nm+-+E-R-5{:-18m-cm,-8Dm#=-.k
147
Xyl: rdo rje‘i (see Helffer 1977: 411).
212
439
k++-+1-8>o:-0-1{+-.8m-9m+-<m=-,mk
440
k'-3~#=-+1-Q=-1&}+-.8m-c,m -/v$-#m=k
441
k#=};-;}-1&}+-+}-*v#=-+1-0!$->o:-%m#
442
1$8-#=};-#7{$=-0%+-0`o+-Pm-+.8[{1=-80v;k
443
k'$-%}$-L}-I{-*v#=-<m-$$-(m+-,=k
444
k8`o-8K;-1{+-.:-1}=-X,-0+#-;-#7m#=k
445
k:m#=-#=v1-.-]8m-\w-8Js;-H{#=-.8m-I{k
446
k={$-&{,-+E-R-+.8-0}-8"}:-0%=-<m=k
447
kM;-8A}:-0+#-#m-;v=-$#-9m+-#=v1-;k
448
kAm,-T0=-1*v-%}0=-ao=-.-1{-W:-)}:k
449
k$,-.8m-+:-&{,-Nm+-.-#=v1-,-1*}k
450
kE#=-.8m-8Ks#-&{,-8'm#-K{,-#=v1-,-=0k
451
k/-:};-1m-1*v,-@}#=-\o,-7m;->m=-,},k
452
k@}#=-;=-M1-.:-W;-08m-Jm,-;=-14~+k
453
k+{-W:-+E-R-5{:-1-+>{=-.-9mk
454
k8Ks#-a-#$-`o-a}#=-.8m-@}#=-+{:-,mk
455
k/v,-3~#=-0+{-[m+-$,-.8m-&:-&{,-80{0=k
456
k!;-07$-`o=->m-+#{-13,-({-0:-&q+k
457
k#$-;-+1m#=-,=-&}-#-8+m-W-0v=k
458
k+E-[750]R-+.8-0}:-P{-#%m#-;=-0%};-,k
459
k8+}+-+},-9m+-06m,-8Es0-.8m-+#8-%},->mk
460
kW;-13,-&{,-.}-ao0-.-1{+-.:-0a{$k
461
=-1-9k #=};-1&}+-8+m-,m-5{:-1-0={-:v-8}+-X,-+!:-.}8m-9m+-;-<:-0-W:-:0-3|=-+0$-
@p#-B}=-X,-M1-#,},-#=v1-!:-%m-:m#=-:{-Km=-<m$k U#=-8Ks#-=-#-S-08m-3|=-18-;-9}$=-=vQ}#=-.:-Es0-.-8+m=-W;-0%,-:m,-.}-&{-8m-+0v-8/$-Nm+-P{:-0%}+-.8m-K{,-8K{;-1&}#-_p->o:-%m#
213
3.12.3
1
Translation
A supplication and offering called ―The swift accomplisher of [the
four] activities‖
2
I pay homage to the glorious Heruka.
5
In order to quickly complete an important matter
4
—When, for instance, something essential must be accomplished,
3
[Such as on the occasion of] a dispute about a large territory, or
[when] something important is at stake,
7
Having gathered any offering substances and possessions,
6
Such as the [golden] drink, the select portion of food, gtor ma, and
silk ribbons,
8
And having generated a sharp and steady state of non-distraction,
supplicate the dgra bla.
9
Great [negative] karmas are blocked and it is impossible to be
deceived.
10
Fulfill
your
pledge,
receive
the
empowerment
and
the
accomplishments.
11
Having raised the drink and the food, pronounce these words
accompanied by cymbals played at intervals:
[1. Invocation and supplication]
12–14
ho! please pay heed [to me]! ho! please pay heed [to me]! ho! please
pay heed [to me]!
16
[You] who manifest the power (rtsal) that is compassion, the
unceasing play (rnam rol)
214
15
From the unproduced nature, the constituent element of reality (chos
kyi dbyings),
17
Victorious Lord, Lake-Born Vajra,148 embodiment of the magical
manifestation of the peaceful and wrathful deities of the three
families,149
18
Gesar, great being, holder of sheer knowing (rig ‘dzin), Jewel that
subdues the enemies,150
19
Essence of all the awakened ones,
20
Pervading Lord of the peaceful and wrathful yidams,
21
Master of the hosts of dākinīs and ma mos,
22
Chief of the protectors and guardians (srung ma) of the teaching,
23
Wealth that is the essence of the boundless assembly of the deities of
wealth,
24
Supreme sovereign of the dgra blas,
25
Supreme vital essence of the wer mas,
26
Supreme ruler of the eight classes [of gods and demons],
27
Supreme master of the vital essence of malevolent spirits,
28
Supreme holder of positive forces,
29
Supreme dgra bla of the sentient beings,
30
Supreme glorious refuge of [all] sentient beings,
31
Supreme vital support151 of the holders of sheer knowing,
32
Supreme support of Buddhists and Bon pos,
148
mtsho skyes rdo rje is an epithet of Guru Rinpoche.
The three tantra families are the padma, the vajra, and the tathāgata families.
150
nor bu dgra ‘dul, an epithet of Gesar.
151
Literally, ‗life beam‘ or ‗supporting pillar‘.
149
215
33
Tamer of demons, mighty lord of [the four] activities,
34
Destroyer of all negative forces,
35
Executioner of all those who have violated their sacred pledge,
36
Great slaughterer of all demons and srin mos,
37
[You] who, outshining the three realms of existence with the dance of
your joyful body,
38
Bring under your power the three worlds with the thundering
reverberation of your majestic speech,
39
Maṇ ala of knowing and kindness unfolding from the vast expanse of
the luminous mind,
40
[You] who gather like billowing clouds spiritual power (byin rlabs)
and accomplishments merely by means of deliberate awareness (dran
pa),
41
Who, riding ‗Wild Hemione‘,152 the lord of ‘do steeds, wander within
the intermediate space,
42
[You] who, contained in [the syllable] ‗ki‘ and rejoice in [the syllable]
‗bswo‘,
43
Adhere to pledges (chad) and esteem Dharma,
44
Who bring down the rain of desired wealth and jewels from the whip
‗Accomplisher of [All] Aspirations‘ in your right hand,
45
Who subdue the enemies of the three worlds [with] the spear in your
left hand and brandish the banner of the dgra blas,
152
rKyang rgod, ‗Wild Hemione‘, is the name of Gesar‘s horse.
216
46
[You who, wearing] the absolutely perfect dgra blas‘ gear on your
body,
47
Emanate cloud-banks of dgra blas and wer mas,
48
Dharma protector of the surrounding positive forces,
49
Glorious refuge of the pure lands,
50
Surrounded by entire armies of dgra blas, wer mas, thugs kars and
cang sengs,153
52
Careful guardian of the Buddha‘s words who distinguishes between
right and wrong due to the power of compassion, aspiration, and
dependent arising,
51
Although your luminous mind is devoid of the attributes of mental
proliferations (spros pa),
53
[You] who, taking delight in the best worldly offerings, make your
way to victory over men,
54
Who, protecting those who keep their pledges as if they were your
own children, bring down the dgra blas‘ life-force and prosperity
(tshe g.yang),
55
Who, reducing to nothing those who have violated their sacred pledge,
take their hearts as wrathful victuals,
56
Who, when worshipped, are united [with us], when accomplished, are
connected [with us],
57
When exhorted, are the unsurpassed sovereign in terms of swiftness
and greatness,
153
It is possible that these deities were originally batallions or regiments of the Tibetan imperial
army.
217
58
[You] who, not remaining deaf to [the appeal of] those who rely upon
you,
59
Do not turn away from the activities you have been appointed [to
perform],
60
Who, auspicious and close to our heart,
61
Are filled with blessings and fast in manifesting your might,
62
Who, having previously [accumulated] good actions, have the ultimate
power to bind,
63
Who lead [us] from one happiness to the next, to the land of the great
awakening,
64
Great treasury of the two accomplishments, great lion, Jewel that
subdues the enemies, [we] supplicate you!
65
Great dgra bla of Buddha‘s teaching, [we] supplicate you!
66
Holder of sheer knowing, supreme ornament of the world (‘dzam
gling), [we] supplicate you!
67
Owner of the sword, bow, and arrows of insight (shes rab), [we]
supplicate you!
68
[You] who, being free from afflictions, repel [all] attacks, [we]
supplicate!
69
Hero who subdues demons, enemies, and the demons‘ armies, we
supplicate you!
70
Dispeller of the fears of the four demons, we supplicate you!
71
From this moment until supreme awakening,
218
73
You, king of the protectors of the teaching, great lion, precious gem
that increases [wealth] as one desires, will remain
72
Within the great victory banner of immutable hope and trust!
75
You, king of the dgra blas, great lion, lord of mountains—Mount
Meru, will adhere
74
To the ground of the immutable sacred pledge!
77
You, king of the wer mas, great lion, maṇ ala of the sun and moon,
will remain
76
Within the space of perfect approach and accomplishment.
78
If the protector of the teaching that [we] rely upon is not wrong,
79
The support of [our] devotion does not err,
80
And the deity of our veneration does not deceive,
81
Great lion, wish-fulfilling gem, together with [your] armies of dgra
blas and wer mas of primordial knowing (ye shes),154
82
Having considered the perpetual absence of union or separation, the
great Vajra pledge,
83
Look upon us with a joyful face!
84
Take care of us with smiling eyes!
85
Release the symbolic signs (brda) with the speech of laughter!
86
With your joyful mind, be the lord of the places, bodies, and
possessions of us, masters and disciples together with our followers!
87
154
Clearly show the value of accomplishments!
The Tibetan text reads bcas pas but I translated bcas pa due to the syntax of the sentence.
219
88
Accomplish as we wish the activities you have been appointed [to
perform]!
89
Produce the activity you pledged [to accomplish]!
90
Support the activity of [our] three doors [body, speech, and mind]
with that which is propitious and auspicious!
91
Arouse experiences and realizations!155
92
Increase primordial knowing (ye shes) and positive qualities!
93
Bestow right now the vast accomplishments of [long] life and merit,
glory and wealth, fame and renown, good fortune (phywa) and
prosperity (g.yang)!156
94
Show the meaning of the true nature of reality (chos nyid kyi don), the
secret of sheer knowing (rig gsang)!
95
Confer spiritual power, the empowerment of primordial knowing (ye
shes)!
96
Make all deeds become Dharma practice!
97
Make all encounters meaningful [with regard to Dharma]!
98
Let all supreme and ordinary accomplishments without exception be
achieved spontaneously (lhun gyis grub pa), without effort (‘bad
med)!
155
nyams refers to fleeting experiences corresponding to perceptions, thoughts, feelings, moods,
any kind of ephemeral mental event arising. rtogs pa means ‗understanding [the real nature of
things]‘, or ‗realization‘.
156
Norbu 1997: 63Ḍ65 explains in details the difference between phywa and g.yang. The former
corresponds to wealth, good fortune, etc., the latter to the principle of phywa which is the capacity
for an individual to experience good fortune, auspiciousness, and prosperity (see also Bellezza
2005: 387 n.170 and Pommaret 1994: 660).
220
[2. Exhortation to perform the activity of pacification]157
99
ho! You, great king of the dgra blas, who, having at times the aspect
of appeasement and clarity,
100
Shine like the moon with [your] joyful face,
101
Who, amused by the dance of the joyful activities [accomplishing] all desires,
102
Ravish minds by [merely] being seen,
103
Stimulate the fruition [of accomplishments] by being [merely]
remembered,
104
Bring glory into being by being accomplished, lord of deathlessness
and long life,
105
Who brings down the rain of ambrosia (bdud rtsi/amṛta),
106
Great one who augments the prosperity that increases happiness, joy,
and fame,
107
Source of all that is auspicious,
108
Basis of all good fortune,
109
Support of all positive qualities,
110
Great essence of all that is excellent and glorious,
111
Jewel that eliminates degeneration,
112
Ambrosia (bdud rtsi/amṛta) that subdues diseases,
113
Conqueror giving relief to the weak ones, great divine sound of drums,
114
Vajra life, Glorious king of [all] wealth and prosperity, surrounded by
your retinue, together with the armies of dgra blas and wer mas, we
supplicate you!
157
In this part of the ritual, Gesar appears in the form he takes in the pra rituals of divination, see
texts 58, 59, and 60. These texts have been translated in chapters 3.13, 3.14, and 3.15.
221
115
Again, body of luminous purity,
117
[You] who appear as a sixteen year old boy158
116
From the sphere of rainbow clouds in the sky,
118
White and radiant, resembling pure crystal,
119
Holding a jewel lamp in your right hand,
120
Intensely illuminating the three worlds,
121
Holding a white silver mirror in your left hand,
122
Clearly revealing the three states of conditioned existence,
123
Performer of the dance of the heroes of the male lineage,
124
Singer of the symbolic song of the heroines of the female lineage,
125
Lord of the subtle light,
126
All-illuminating king of the wer mas,
127
Who, dwelling in the magical abode of the gods, the state of
conditioned existence,
128
Set forth the higher cognition (mngon shes) of magical prescience,
129
Who reveal right and wrong in the sphere of appearance and
conditioned existence,
130
Great lord of the four kinds of primordial knowing159 and eight
visions,160
131
Who, holding the magical torch of primordial knowing,
The following description corresponds to Gesar‘s manifestation as A dkar ‘od kyi wer ma. See
texts 58, 59, and 60 translated in chapters 3.13, 3.14, and 3.15 for a detailed presentation of Gesar
in this particular form.
159
shes bzhi, probably for ye shes bzhi (the outer, inner, and secret gnoses, together with the
primordial knowing of reality, de kho na nyid ye shes).
160
This probably refers to the perceptions corresponding to the eight kinds of consciousness
(aṣṭavijñāna). These are the five kinds of consciousness arising from the sense organs,
corresponding to sensory perceptions, together with the mental consciousness (yid kyi rnam shes),
the consciousness of the stained intellect (kliṣṭamanas/nyon yid rnam shes), and the base
consciousness (ālāyavijñāna/kun gzhi rnam shes).
158
222
132
Glowing and shining with the flame of insight (shes rab),
133
Opens the door leading to the secret of sheer knowing (rig pa) and
higher cognitions,
134
[You] who extract the great treasure that is the fearlessness of the
luminous mind,
135
Luminous wer ma of the radiant white A, great lion among men,
sovereign of magical manifestations illuminating the entire samsāra,
together with [your] armies of dgra blas and wer mas, we supplicate!
136
With an ocean of the three white and three sweet substances,
137
Silk ribbons, ornamental banners,
138
The melodious cadence of drums and the thunder of cymbals,
139
Offering-clouds of pleasant objects of all kinds,
140
Snow-mountains of food—flour and butter,
141
Flowers, immense clouds of incense smoke,
142
Rivers of water for drinking and washing feet,
143
The dwelling place of Tibet which is the luminous mirror (me long),161
144
Continual rainfalls of scented water and ambrosia (bdud rtsi/amṛta),
and so on,
145
With all these infinite outer, inner, and secret offerings, imagined or
actually arranged [here],
146
Great king of the dgra blas, Gesar, Jewel [that subdues the enemies],
wer ma of the luminous white A, together with your retinue,
147
We worship you!
161
In divination rituals, Gesar is invoked in a mirror. See texts 58, 59, and 60 translated in chapters
3.13, 3.14, and 3.15 for a detailed presentation of this practice.
223
148
We enthrone you!
149
We praise you!
150
We fulfill the sacred bond!
151
We offer you the heroes‘ drink!
152
We admit having impaired our pledges!
153
We rejoice!
154
We invoke the sacred pledge!
155–156
Dispel all misfortunes leading to degeneration such as diseases, evil
influences, obstacles, and misfortunes for us, holders of sheer
knowing and yogis,
As the sun subdues darkness!
157
When there is an enemy, send a warning!
158
When poison threatens us, send medicine!
159
In the rugged places where there is no path, draw a path!
160
On rivers without bridges, build a bridge!
161
Make us meet good things on mountain passes!
162
Subdue bad things from the bottom of valleys!
163
Do not set in motion idle talk and gossip!
164
Do not dispatch unfavorable circumstances and obstacles!
165
When we are depressed, inspire us!
166
When we are oblivious, exhort us!
167
Make mountains where we [can] flee!
168
Make forests where we [can] hide!
169
Make castles and fortresses that we can rely upon!
224
170
Make incorruptible understanding arise!
171
Sharpen our weapons! Instruct the ignorant!
172
Show [what is to be seen] to those who do not see!
173
Accomplish the daytime activities!
174
Keep watch at night!
175
Help us within the fundamental ground of being (gzhi)!
176
Welcome us and bid us farewell when we travel!
177
Reveal the heart of insight (shes rab) and primordial knowing (ye
shes)!
178
Disclose the experience of the secret of sheer knowing, dependent
arising!
179
Make our self-confidence as [vast as the] sky!
180
Increase our power like the wind increases the fire at the end of time!
181
Play the musical instruments of joy, happiness, and fame!
182
Show the way to the inexhaustible treasure of glorious qualities!
183
During daytime, make the sun of whatever appears in our perception
shine!
184
At night, make the moon of dreams visible!
185
At [every] moment, let the light-rays of the arising experiences blaze
forth!
186
Show clearly the three states of conditioned existence!
187
Expose vividly the three realms!
188
Reveal directly to our minds all that is right and wrong in the three
worlds!
225
189
Accomplish our hopes for the objects we desire!
[3. Exhortation to perform the activity consisting in increasing]
190
ho! [You] who, having at times the appearance of magnificence and
plenitude,
192
Abide as the sovereign who morphs into all that appears or exists,
[just] as desired,
191
Within the unfathomable palace in which the glorious qualities of the
four phases of conditioned existence162 are gathered,
193
[You] who, holding in your right hand the [gem called] ‗Powerful
Sovereign‘ that grants all wishes,
194
And in your left hand the vase of the inexhaustible treasure,
195
Play in the pleasure grove of wish-fulfilling trees,
196
Who are the lord of the treasure that grants all wishes,
197
The sovereign of the jewel of the Ratna [family],
198
India and Tibet‘s lord of wealth,
199
The iron hook that gathers food and riches,
200
[You] who, in the sky, bring together the clouds of the gods‘ ambrosia
of prosperity,
201
In the intermediate space, assemble the fog of the auspicious signs of
prosperity,
202
And on earth, gather the klus‘ prosperity in the garu as‘ (dmu zhag)
ocean,
162
srid bzhi, the four phases of conditioned existence are: birth, from birth until death, death, the
intermediate state.
226
203
Who bring down the rain of prosperity (rma g.yang) and all that is
desired,
204
[You] who are the great banner of renown,
205
The one whose fame resonates like a hundred thunders,
206
The lord of the luminescent essence of the four states of conditioned
existence,
207
The foundation of good fortune, prosperity, and wealth,
208
The musical instrument playing all that is desired, in all its variety,
209
[You] who, ravishing the minds by being [merely] seen, and who
attract prosperity with your splendor,
210
Conquer all that is all good,
211
Making your way to the diadem of all that is great,
212
[You] who, completely victorious in all directions, are the great one
who turns the wheel of [the four] activities,
213
Spindle of Dharma and worldliness, taller than the sky,
214
Encompassing [all] power and wealth, larger than space,
215
Great lion who grants all wishes, precious gem that increases [wealth]
as one desires, master of the hidden treasures of samsāra, together
with [your] armies of dgra blas and wer mas,
216
With a mountain of food,
217
An ocean of drinks,
218
Manifestations of wonderful material objects,
219
Hundreds of harmonious melodies,
220
Clouds of perfume and incense smoke,
227
221
Great banquets of exquisite food,
222
A celebration of delightful sensations,
223
An offering of marvellous mental objects,
224
Accumulation of clouds carrying the six desirable objects,
225
Arrangements of the substances ensuring good fortune (phywa cha)
and prosperity (g.yang),
226
In brief, with all the wealth of the four states of conditioned
existence—without exception,
227
With offering clouds gathering in these fluttering, flickering,
shimmering, and quivering appearances the valuable aspects of
samsāra, nirvāna, and the path, the complete glorious qualities of the
[luminous] essence, and displaying the Vajra of bliss and emptiness,
with [these] pure accumulations of offering clouds of all-pervading
manifestations of all that appears and exists, all that is desired,
228
We worship you,
229
We enthrone you!
230
We praise you!
231
We fulfill the sacred bond!
232
We offer you the heroes‘ drink!
233
We admit having impaired our pledges!
234
We rejoice!
235
We invoke the sacred pledge!
236–237
Bestow upon us—holders of sheer knowing and yogis,
The food of the supreme vital essence!
228
238
Bestow the clothes of supreme magnificence!
239
Bestow the wealth of the supreme prosperity!
240
Raise the banner of glory!
241
Blow the conch shell of fame!
242
Bring down the rain of all that is desired!
243
Make flow the ocean of good fortune and prosperity.
244
Extract the quintessence of wealth and abundance,
245
Increase more and more the continuity of sheer knowing, [as well as]
food, wealth, possessions, and power!
246
Make all business activities profitable!
247
Secure the victory when something is at stake!
248
Brandish the banner [bolstering] bravery!
249
Blow the conch-shell in the market place!
250
Attract the victory in disputes and games!
251
Make us equal with that which is extraordinary!
252
Bring out what is special from the ordinary!
253
Praise the triumph of all that is good!
254
Set up the causes and conditions for all that is excellent!
255
Suppress the main [afflictions blocking] all that is supreme!
256
Subdue those who want to compete, and bring down [victory upon
us],
257
In brief, as you have put in us the force, power, and courage of the
great lion, the dgra blas and wer mas, we supplicate you to make [us]
229
obtain right now the complete accomplishments of that which is
excellent.
[4. Exhortation to perform the activity consisting in magnetizing]163
258
ho! [You] who, having at times the engaging appearance of passion,
259
Set in motion and attract164 the luminous essence of the four states of
conditioned existence with the magic skillful means of the iron hook
and the noose in the vast expanse of red light pervading all the
animate and inanimate,
260
[You] who, by setting the three worlds in motion with the dance of
your joyful body, ravish the minds,
261
Who, by captivating the three worlds with the clear and melodious
chant of your laughter and speech, bind them into servitude,
262
Who, by displaying yourself (rol) in the luminous essence and the
glorious qualities of the four states of conditioned existence, playfully
give us sidelong glances,
263
Who, with lovely shades (mdangs), perform a joyful dance,
264
With the melodies (gdangs) of fame, sing merry songs,
265
And, dissolving the vessel [of the world] and its contents [sentient
beings] into red light,
266
Transform the inanimate and animate worlds as if you were playing
musical instruments,
267
[You] who, bursting out laughing with the thunder of the dgra blas,
163
See text 73 translated in chapter 3.11 for a detailed presentation of the practice evoked in this
part of the ritual.
164
‘gugs has various meaningsŚ ‗to bring back‘, ‗to summon‘, ‗to attract‘, ‗to magnetize‘.
230
268
Wave the banner of the wer mas,
269
And set in [rapid] motion like a lightning flash the playful dance (rol
rtsed) of your diverse appearances,
270
Endowed with the mind of Vajra passion, the [unity of] bliss and
emptiness,
271
Irresistibly capturing the attention of all that manifests and exists,
272
Great lion, wish-fulfilling gem, powerful king, ruler of samsāra,
together with your armies of dgra blas and wer mas,
273
With an ocean of medicinal ambrosia (bdud rtsi/amṛta),
274
A mountain of gtor mas that fulfill all wishes,
275
A river of bright red rakta,
276
Great clouds of excellent perfume and bsang,
277
Postures and steps of Vajra dances,
278
The melodies of pleasant songs,
279
The dances (bro ra) of heroic beings,
280
The music of the consort of sheer knowing (rig ma) who ravishes the
mind,
281
The offerings of experiences of bliss and emptiness,
282
The cymbals of the original bliss occurring at the time of melting,165
283
With the delight of pleasure, joy, and sexual union, and so on, this
pure offering of the infinitely vast basic space [displaying itself] as the
Vajra melody of [the unity of] bliss and emptiness of all that appears
and exists,
165
This refers to the gtum mo practice.
231
284
We worship you!
285
We enthrone you!
286
We praise you!
287
We fulfill the sacred bond!
288
We offer you the heroes‘ drink!
289
We admit having impaired our pledges!
290
We rejoice!
291
We invoke the sacred pledge!
292
Produce in the body of us holders of sheer knowing and yogis [this]
enchanting majesty!
293
Bestow to our voice the capacity [to speak] true words!
294
Kindle in our mind the state of non-distraction of bliss and emptiness!
295
Overcome all that we see!
296
Reduce into servitude the three worlds,
297
Shake the hearts of people!
298
Stir the minds of people!
299
Bring appearances under your power!
300
Serve the luminous ambrosia (bdud rtsi/amṛta) of the four states of
conditioned existence!
301
Raise up on the throne the lion mane of all that is great!
302
Attract here the glory and wealth of all that is good!
303
Establish [us] on the throne of the great coronation!
304
Deliver into our hands everything we wish!
232
305
In brief, bestow right now the complete accomplishment of the
empowerment, the great Vajra bliss that brings under control all that
appears and exists!
[5. Exhortation to perform the activity of wrathful subjugation]
306
ho! [You] who, having at times a terrifying and wrathful appearance,
307
Churn the [blood]pool resulting from the ripping of demons (dbud)
and vampires (srin po) with the bow and arrows of insight and skillful
means,
308
[You] who, cutting off the heads of deceitful vampires with the sword
made of meteoric iron,
309
Piercing with the Vajra lance the hearts of those who have violated
their pledge,
310
Gouging out the eyes of the enemies with Rudra‘s elephant hook,
311
Severing at its root the enemy‘s life with the curved flaying knife,166
312
Served by the excellent marksmen of your guard,
313
Strike the vital points of the eight classes of gods and demons,
314
[You] who, gathering together the lineage of male protectors like a
rockfall,
315
Hurl the lineage of female protectors like an arrow,
316
Emanate wer mas [like] meteors,
317
Unite the dualistic aspects of all that appears and exists,
318
Ignite the fire at the end of time with the sun and moon of your eyes,
166
Kartrika.
233
319
And emit thunderbolts and hail with the red lightning flash of your
tongue,
320
Who, making the ocean of rakta swell with the waves of your mouth,
321
Swirl the black winds of the end of time from the air inside your nose,
322
Gather like clouds armies of dgra blas from the hero‘s fortress of your
body,
323
Spurt the poisoned arrows of hail and frozen rain from the snow
mountains of your teeth,
324
And light up the great fire of Vajra wrath from the luminous state of
your mind,
325
Who, greatly thirsting for Rudra‘s flesh, blood, and vital breath,
partake of them,
326
[You] who are of unexcelled and unrivalled majesty within the realm
of all that appears and exists, identical with the rdo rje weapon, the
wrathful one that liberates, the power of the Jewel that subdues the
enemies, together with his retinue, the ocean of wer mas who tame the
enemies and obstacle-makers, with mountains of flesh belonging to
the enemies who have violated the sacred plegdes,
327
An ocean of blood,
328
With banks of bones, with dark forests made of their vital organs,
329
Foul swamps of marrow,
330
Mists of steamy breath,
331
Clouds of great burnt offerings (gsur),
234
332
Together with the flower of the sense organs, the riches consisting in
the enemies‘ wealth, power, capacity, possessions, and the excellent
offerings [placed] in your blazing mouth,
333
We worship!
334
We enthrone!
335
We praise!
336
We fulfill the sacred bond!
337
We offer the heroes‘ drink!
338
We admit having impaired our pledges!
339
We rejoice!
340
We invoke the sacred pledge!
341–344
Consider with your blazing gaze
That which harms and torments us—holders of sheer knowing and
yogis,
The enemies of bad thoughts and attitudes, anger,
All damaging and obstructing forces, wherever they remain!
345
Take out their hearts with the conjuring hook!
346
Fetter their arms and legs with the binding noose!
347
Chop off their heads with the hacking sword!
348
Perforate their vital organs with the piercing spear!
349
Take their lives with the impelling arrows!
350
Roast their hearts with the fire at the end of time!
351
Cut in pieces their bodies with the Vajra weapon!
352
Bring down the poisonous rain of diseases and wars!
235
353
Repel bad omens with magic!
354
Root of the male lineage, completely eradicate!
355
Womb of the female lineage, completely exsiccate!
356
Destroy the armies of negative thoughts, attitudes, and forces!
357
Make fall on those who have subdued us the poisoned arrows of
negative thoughts!
358
Use upon our enemies the weapon of negative states of mind!
359
Not resting for years and months, liberate us within days and hours!
360
Cast back all black magic, curses, negative thoughts, and hostile
attitudes!
361
Turn upside down—under the earth—our sworn enemy!
362
Soar in the firmament of the white gnyan!
363
Kindle our power, strength, and force [to make them] like the fire at
the end of time!
364
In brief, wrathful one, bring to fullest expression the activity of direct
subjugation, just as desired!
[6. Exhortation to perform the activity consisting in spontaneously
accomplishing]
365
ho! [You] who, having at times the playful display (rol pa) of genuine
magic power,
366
Wander everywhere across the heavens, earth, and intermediate space,
367
And master all the [four] activities that pervade everything,
everywhere (rab ‘byams),
368
[You] who, bestowing the accomplishments by being merely evoked,
236
369
Travel like lightning by being merely invoked,
370
Who, united [with us] within the sacred pledge by being merely
accomplished,
371
Engage in action by being merely exhorted,
372
Vajra of the great lion, armies of dgra blas and wer mas, with outer,
inner, and secret offering clouds, the excellent ambrosia of primordial
knowing, and unsurpassed [manifestations] arising from the play
(rnam rol) of Samantabhadra,
373
We worship you!
374
We enthrone you!
375
We praise you!
376
We fulfill the sacred bond!
377
We offer you the heroes‘ drink!
378
We admit having impaired our pledges!
379
We rejoice!
380
We invoke the sacred pledge!
[7. Invocation of Gesar’s retinue]
381
Lord of ‘do steeds, skillful ‗Wild Hemione‘, we supplicate you!
382
Four secret dGyes sde, we supplicate you!
383
Mig dmar, we supplicate you!
384
Dam can rDo rje legs pa, we supplicate you!
385
sMan btsun rDo rje g.yu sgron, we supplicate you!
386
rMa rgyal rDo rje drag rtsal, we supplicate you!
387
Elder brother Dur khyung dkar po, we supplicate you!
237
388
Armies of the gods of the heavens, we supplicate you!
389
Powerful father Ger mdzo, we supplicate you!
390
Armies of the gnyan of the intermediate space, we supplicate you!
391
Younger brother Klu sbrul ‘od chung, we supplicate you!
392
Armies of the nāgas of the underground, we supplicate you!
393
Aunt [gNam] dgung sman rGyal mo, we supplicate you!
394
Maṇḍala of the sNang srid Ma mos, we supplicate you!
395
Srid lcam tha le ‘od dkar, we supplicate you!
396
Goddesses of the five elements, we supplicate you!
397
Gods of the klung rta 167 of magical transformation, we supplicate you!
398
Thirteen [cang sengs that are] youthful messengers, we supplicate
you!
399
Nine Dra ma brothers of the dgra blas, we supplicate you!
400
Thirteen dgra bla-protectors, we supplicate you!
401
Three brother dgra blas, brothers and sisters, we supplicate you!
402
dGra blas of the inanimate and animate universe, we supplicate you!
403
dGra blas of the various activities, we supplicate you!
404
Five deities of the individual168 that are powerful protectors, we
supplicate you!
405
dGra blas that sustain all that is positive, we supplicate you!
406
Three-hundred sixty thugs kars, we supplicate you!
407
Cang sengs, [eight] powerful deities of the road (lam lha gnyan po
[mched brgyad]), we supplicate you!
167
Note the spelling klung rta in the text instead rlung rta.
This refers to the ‘go ba‘i lha, namely, mo lha, srog lha, dgra lha, pho lha, yul lha (see Jovic
2010).
168
238
408
Wer mas of the heaven, earth, and intermediate space, we supplicate
you!
409
dGra blas and wer mas that are [Gesar‘s] attendants, we supplicate
you!
410
Dakis, [eight sisters] maidens of Gling ([gling gi] dwangs sman
[mched brgyad]), we supplicate you!
411
Hosts of warriors (dpa‘ brtul) and heroes, we supplicate you!
412
Armies of gods that are [Gesar‘s] magical emanated servants, we
supplicate you!
413
Haughty spirits (dregs pa) of all that appears and exists that take
[Gesar‘s] orders, we supplicate you!
414
dGra blas and wer mas of all that appears and exists, we supplicate
you!
415
In brief, entire armies of the dgra blas and wer mas, without a single
exception, protectors manifesting as primordial knowing, actions, and
the external physical world within the maṇ ala of the great lion that
subdues the enemies, with this vast imagined offering-cloud and the
prepared substances,
416
We worship you!
417
We enthrone you!
418
We praise you!
419
We fulfill the sacred bond!
420
We offer you the heroes‘ drink!
421
We admit having impaired our pledges!
239
422
We rejoice!
423
We invoke the sacred pledge!
[8. Invocation of the Dharma-protectors of primordial knowing]
424
kye! Dharma protectors of primordial knowing,
425
Powerful in your activities,
426
All of you supreme rulers of the world considering [us] with
knowledge,
427
And looking at us with affection, from this moment until supreme
awakening, with your great powers, force, and abilities, accomplish
for us and those around us without interference all the objects of our
desire, just as wished, without neglecting the activity of protecting and
guarding!
428
bswo bswo
429
As the cloud of dgra blas of all that appears and exists, and wer mas is
thickening,
430
In the midst of laughter like the dragon [thunder], the roar of joyful
laughter,
432
Gesar, Jewel that subdues the enemies, body of primordial knowing
(ye shes sku)
431
That is endowed with the majestic radiance of twelve suns,
433–434
Ride the powerful magical display of the seven great winds of the end
of time, the lord of the ‘do steeds, the wise (pher po) ‗Wild Hemione‘!
435
As the variegated equipment of the dgra blas shines brilliantly,
437
By emanating and gathering the armies of dgra blas and wer mas
240
436
In the fortress of intrepidity that is the indestructible Vajra body,
438
Increase the good omens and the force of rlung by means of mere
deliberate awareness (dran pa)!
439
With a state of mind of unchanging devotion and commitment,
440
With cloud-banks of offerings of various samaya substances,
441
We supplicate you, we worship you, we fulfill the sacred pledge!
442
We enthrone you! We praise you! We offer you the heroes‘ drink,
ambrosia!
443
From the state of the Vajra mind, [the unity of] appearance and
emptiness
444
Beyond meeting and parting, you look at us who have unflagging
faith!
445
Emanation of Padma[sambhava] and the three awakened families,
master of malevolent spirits,
446
Great lion, together with your retinue of dgra blas and heroes,
448
You ignite like fire spiritual power, strength, and capacity
447
In our yogi‘s body, speech, and mind!
449
In the three realms, high [flies] the great banner of [your] glory,
450
In the three worlds, [all-]pervading is the great thunder of [your]
renown,
451
Outshining enemies and hostile factors in all directions,
452
Perform the activities of those who are victorious in all directions!
453–454
Thus, in the place where the thunder of the joyful dgra blas and wer
mas resounds,
241
455
Bringing down the great rain of abundance, happiness, joy, and fame,
456
You gather the good omens [announcing] a golden age,
458
When, in one-pointed concentration, we appoint you to protect us as
the heroic dgra bla
457
Through a ritual such as this upon which we have focussed our mind,
460
You must uplift, and never let fall, the great banner
459
Of joy that accomplishes all that is desired, just as wished.
461
samaya
This supplication and offering was written down according to the
circumstances within three years of the fifteenth rab byung (rab
tshes): 1877-78 (dbang phyug), 1879-80 (myos ldan), 1880-81 (rnam
gnon), as it arose in the mind of the wer ma bSe ru ‘od ldan dkar po.
On account of having brought it to thorough completion on the
eighteenth day of the sa ga month of the iron dragon year,169 may the
cause and conditions that glorify the teaching of the victorious one as
the pinnacle of conditioned existence become excellent!
169
May 27th 1880.
242
3.13
Mi pham, Scroll about the profound and secret oral
tradition of bSe ru ’od ldan dkar po (Text 58)
3.13.1
Introduction to texts 58, 59, and 60
The following three texts are about pra, a mirror-divination related to Gesar
in the form of sNang srid kun gsal (‗the one who completely illuminates all that
appears and exists‘). According to some sources, pra or pra sa na pa ta is of
Indian origin (from prasenā, ‗clear light‘ or pratisenā) and would have been
initiated by Padmasambhava, but according to other sources, similar Bon rituals
were already practised in Tibet prior to the arrival of Padmasambhava in Tibet.170
The use of the term pra phab pa for pratisenā is nonetheless attested in K lacakra
and Cakrasaṃvara Tantras where the divination support can be a sword, water, a
lamp, or a mirror.171 Nebesky-Wojkowitz 1998: 462–464 shows the different
phases of a Gesar divination in which a child is used to read the signs appearing in
the mirror. The following texts are the rituals corresponding to NebeskyWojkowitz‘s explanations. However, from the secret perspective of the ritual, the
mirror symbolizes the primordially pure nature of mind in which appearances and
reflections manifest as the power of the mirror to reflect.
3.13.2
1
[684]
Edition
k0={-:v-8}+-X,-+!:-.}8m-70-#=$-$,-0Wv+-<}#-Hm;-1-0bo#=-=}kk
170
See rGyal/Rino 2008: 54–55 & 225 for a detailed account of the source-texts.
SmithF 2006: 425–431 describes similar aiva divination practices. Orofino 1994 studies
mirror divination in the K lacakra literature.
171
243
2
0:}k
3
k'$-%}$-1(1-.-&{,-.}8m-+Am$=i
4
#9v$-Hs$-8>o:-1{+-.-9mi
5
+},-+1-*m#-;{8m-:$-(+-;=i
6
:$-Ap$-*v#=-I{8m-!q-cu;-.i
7
#{-=:-,}:-0v-+E-8`o;-P;i
8
<:-@}#=-O-W;-(}-1*}8m-:mi
9
%{$-1":-1"8-]}+-8'8-[685]8}+-]o:i
10
'$-Nm+-#=;-08m-/}-K$-,=i
11
h-#<{,- M}-1*}$-8Js;->m-[i
12
?-+!:-8}+-<m-5{:-1-,mi
13
={8v-0%t-Hs#-;$-3~=-"{#i
14
+!:-#=;-+#-.8m-<{;-0H-0i
15
@#-#9=-:m,-&{,-a},-1{-*}#=i
16
Nm+-.-#=v1-.}-;-1{:-#=;i
17
#9},-,-:-18m-1{-;}$-84n,i
18
R}#->o:-1-;v=-am0-1{+-8&:i
19
+:-+!:-:;-!-8'8-cm,-#}=i
20
1{-)}#-W=-.8m-%{$-,-8>m$=i
21
+>{=-9v1-#=$-08m-[-1}-Ti
22
8}+-T-8/:-6m$-1{-;}$-+$i
23
+#}=-8Ap$-0v1-.-07$-.}-84n,i
24
90-;-0W-6m$-&#=-.8m-3u;i
25
8"}:-`o-\o,-#=;-5{:-1-80v1i
26
L}-I{8m-K}-#:-0L8-Qt-0\w:i
27
0+{-H}+-#7m-80:-9-;-;i
28
*,-(}=-Hm-07$-*v-;v-;vi
29
8'8-cm,-1{-)}#-*}-;}-;}i
172
172
Xyl: phyags shen.
244
30
au0-.-.}-;-#`o$-6m$-8`o+i
31
+1-3n#-+0$-#m=-],-8H{,-,i
32
1-*}#=-#,=-8+m:-#<{#=-=v-#=};i
33
0`o+-Pm-%,->m-<m$-#=v1-+$i
34
(}=-+!:-^:-08m-`o+-cm,-80v;i
35
8}-&0-8K=-&$-1$:-#=v1->=m i
36
)#=-.8m-:}-1&}#-6;-[{1=-80v;i
37
1m-<{=-1v,-8'}1=-1:-1{-+$i
38
1+8-+:-1{-;}$-@{-1:-/v+i
39
8+}+-9},-Hs#-#m-1&}+-.-80v;i
40
:$-'$-\w-1:-<:-08m-[i
41
\o,-#=;-&u-S8m-:};-1}-9m=i
42
L}-I{8m-N}#-;-+1-0N{-,i
43
##=-[686]<m-+1-3n#-#,+-`o-;}$=i
44
6{=-[-9m-*v#=-!:-?-+!:-.}-S-0-W-0v-;k ##=-J{$-173#m=-0!}:-0-+1m#=-){k
45
0:}i
47
46
?-+!:-5{:-1-"}+-+{-8`oi
#=;-=-;{-I- /}0-:s-dsi
48
6{=-0S=k
49
<{k
50
++-.-+$-,m-+1-3n#-#m=i
51
80}+-+}-'$-Nm+-#=;-08m-[i
52
,1-1"88m-1*}$=-,=-],-8H{,-,i
53
+1-;=-1-8+8-+-3u:-A},i
54
M;-8A}:-+{+-<m-+#}=-.-8+mi
55
/-={+-;-1m-Hm-=v-;-Hmi
56
0-v$-;-1m-#=v$-=v-;-#=v$i
174
175
173
Xyl: breng.
Xyl: bra.
175
Verses 54 & 55 have apparently eight syllables instead of seven.
174
245
57
0:-'$-8'8-+$-8}+-<m=-#$i
58
0L8-+$-:};-1}-D}-;}-;}i
59
#:-+$-M1-8>o:-<m#=-={-<m#i
60
/}-Wv+-#7m-80:-9-;-;i
61
1}-Wv+-14|=-8`o1-[0=-={-[0=i
62
0+#-+$-I-K{,-8+m-(m+-<mi
63
;v=-$#-9m+-;-Am,->m=-T0=i
64
'$-Nm+-\w-18m-W+-1}-%},i
65
+-W-(m+-`o-I-/}0-%m#i
66
%{=-0=$=-0)$i 1+8-+:-+$-:};-1}-0%1-I-K{,-1{-;}$-=}#=-;-0W:-0%t#-#}i =-1-9ri 6{=-.-:$-5{:-1-8={-:v-8}+-
X,-+!:-.}8m-9m+-;-8J;-<:-W:-Km=-.i J-Wi
3.13.3
Translation
1
Scroll about the profound and secret oral tradition of bSe ru ‘od ldan dkar po
2
bswo
3–6
The body of illusory manifestation (sku sprul pa) that is spontaneously
occurring (rang byung) compassion from the basic space (dbyings),
the great fundamental sameness (mnyam pa chen po) of appearance
and emptiness,
The ultimate of eternity (g.yung drung) beyond change, the very
nature of the innermost sphere (thig le),
7
Is Gesar, the Power of the Jewel that subdues the enemies.
8
On the top of the mountain rMa rgyal,176 in the East,
176
This refers to the mountain rMa chen spom ra in Eastern Tibet (upper region of the Yellow
River). The toponym rma rgyal stresses the divine nature of the mountain which is a gnyan,
Gesar‘s protector (see Chayet 2003: 23 and Stein 1959: 124).
246
9
In a celestial citadel, a dome of rainbow light,
10
The luminescent palace of all that appears and exists,
11
The deity of the supernatural divination of the gShen of Prediction
(phywa gshen),
12
The wer ma of the light of the white A (a dkar ‘od),177
13
With the youthful charm of a sixteen year old boy,
14
Having the appearance of pure crystal, white and luminous,
15
Carries in his right hand a jewel lamp,
16
And brightly illuminates the three states of existence.
17
In his left hand, he holds a mirror of ratna,
18
[In which] all that is concealed appears clearly.
19
Dressed with ribbons, ornaments, and rainbow-hued clouds,
20
He majestically stands on a carpet of flowers.
21–23
The five goddesses, [his] delightful secret consorts,
The five lights, moving to and fro,
Hold a mirror and the excellent vase that satisfies all needs,
24
Looking with passion at the father-consort (yab).
25
All around, a hundred thousand wer mas gleaming like mirrors,178
26
Perform Vajra songs, gestures, and dances.
27
The blissful heat and shining brilliance is sparkling and sparkling—a
la la,179
I translated a dkar ‘od ‗light of the white A‘ and not ‗white light of A‘ because the name of the
wer ma invoked in these rituals is bSe ru ‘od ldan dkar po and not bSe ru ‘od dkar can.
178
kun gsal means both ‗brilliant‘ and ‗mirror‘.
179
See Stein 1956: 395–399, Helffer 1977: 384-387, Beyer 1992: 147–152, and Bellezza 2005:
189,196–197,229–230,245,266–268,271–272,290–292,359,458–459,469,531–532 regarding reduplication, echoic words, and onomatopoeic lexemes.
177
247
28
Medicinal incense and fragrant scents are wafting and wafting—thu lu lu,
29
The flower [rain] of rainbow clouds is falling and falling—tho lo lo,
30
As [we] pay homage with devotion to the one who brings the
accomplishment,
32
Please come without delay to this place
31
When [we] invoke [you] by means of the sacred pledge.
33–34
We offer the three aromatic plants180
And clouds of white incense.
36
We offer the excellent drinks consisting of
35
Milk, water, chang made of rice, and the three sweets.
37–39
We offer the lamp that subdues the darkness of ignorance,
The mda‘ dar, the mirror, butter-flour, the select portion of food,
And the present of the six objects of desire.
42
When you merge the sacred bond (dam bsre) with the Vajra life force
40–41
By means of the melody of the deity that arises as a naturally
manifesting illusion,
[Just like] the all-illuminating moon reflected in water,
43
Take the sacred pledge of mantra as the crucial point [of your
practice].
44
Thus, visualize the mantra-garland revolving around the A that is white like the
moon at the heart of the deity:
45–47
bswo a dkar wer ma khyod de ‘du gsal sa le bra phob svāhā181
48
Having thus recited, [say]:
180
See Norbu 1997: 250 where five kinds of aromatic plants are mentioned.
This mantra could be partially translatedŚ ―bswo wer ma of the white A, incorporate yourself in
the surface [of the mirror], manifest clearly, perform the divination svāhā.‖
181
248
49
kye!
50–51
We invoke the deity by means of the sacred bond and faith.
Luminous deity of all that appears and exists,
52
When we invite you from the open expanse of space,
53
Do not break the sacred pledge, come here right now!
54
For the purpose of carrying out the yoga,
55
[If] we shouldn‘t ask you, father, who should we ask?
56
[If] you do not speak to us, your children, who will?
57
The intermediate space is full of lights and rainbows,
58
Symbols and melodies are chiming and chiming—khro lo lo,
59
Dances and [various] manifestations are whirling and whirling—shigs
se shig,
60
The shining brilliance of the male protectors is sparkling and
sparkling—a la la,
61
The beautiful smile of the female protectors is glimmering and
glimmering—lhabs se lhabs,
62–63
Confer spiritual power
To the body, speech, and mind of the divination support182 as well as
mine!
64
Display the illusory show of all that appears and exists!
65
Perform right now the divination!
66
Having thus offered a bsangs, danced with the cymbals and the mda‘ dar, allow the
divination support to look into into the mirror, and so on. samayā. Thus I have
182
The divination support (pra rten), or medium, is the child in whom the wer ma manifests.
249
written, in the way it suddenly arose in the mind of the wer ma ‘Se ru ‘od ldan dkar
po183. īthi rgya
Mipham spells the wer ma‘s name ‘Se ru as well as bSe ru, which means ‗unicorn‘ (see Norbu
1997: 56–58).
183
250
3.14
Mi pham, The Clear Jewel Mirror (Text 59)
3.14.1
Edition
'$-#=;-5{:-18m-0=$-1&}+-\o,-#=;-,}:-0v8m-1-{ ;}$-0bo#=-=}k
1
[686]
2
1&}+-Q=-%m-8A}:-A,m ->m=-T0=-;k
3
fz_-Osm\
4
+Am$=-;=-:$-Ap$-:m#-.-9{-<{=-!qi
5
'$-Nm+-\o,-#=;-5{:-18m-#==-1":-,i
6
!q-I{-+},-Es0-,}:-0v-W;-.}-,mi
7
?-+!:-8}+-<m-5{:-1-8"}:-+$-0%=i
8
0v-&u$-1-;-#`o$-0-'m-06m,-`oi
9
0P{-08m-*v#=-<m=-#,=-8+m:-Bp:-#<{#=[687]
k,=i
10
$}-13:-K#=-+$-13,-1-+$}=-=v-%},i
11
@m-,$-#=$-08m-1&}+-.8m-+1-3n#-Q=i
12
+$}=-8A}:-9m+-cu;-,1-1"8m-=},-\o,-#$i
13
:}-1(1-0+{-&{,-9{-<{=-0`o+-Pm8m-cm,i
14
+>{=-.:-06{=-;-Qw-8Js;-1*v-0[{+-,=i
15
&u-Tt$-:m#-.8m-"1=-;-0+{-H}+-(}:i
16
K{,-8K{;-1m-0Ut-#,+-<m-8&:-"}-%},i
17
'$-Nm+-\o,-#=;-8Js;->m-"}-1}-@{=i
18
9{-<{=-1m#-#%m#-Hm-1{+-.8m-+Am$=i
19
7$-*;-am0-#9}#=-K;-0:-8A{+-14+-,=i
20
0%,-8E}8m-+},-&{,-au0-.8m-1*v-ao=-%}0=i
21
*}#=-1{+-9m+-06m,-8/{;-0:-14+-`o-#=};i
22
8'1-+.;-+.8-0}-9{-<{=-\w-18m-#:i
23
+.8-0}-&{,-.}-0`o+-+.v$-+E-8`o;-0i
251
24
<{=-:0-:;-Em-1+8-#bo8m-@#-W-9m=i
25
(},-1}$=-1m-<{=-#9v;-$}-={;-14+-.i
26
'$-#=;-5{:-18m-W;-.}-8"}:-+$-0%=i
27
1(1-(m+-$$-;=-:$-Ap$-*v#=-I{8m-P;i
28
M}-#=;-8}+-80:-8Js;->m-g-0-[}+i
29
1}=-X,-0+#-#m-$m$-;-bo#=-,=-<$i
30
+},-#(m=-9m+-06m,-8Es0-.:-14+-`o-#=};i
31
*v#=-+1-`o=-;-00=-.}-=-1-9ri
32
6{=-1&}+-.=-'$-Nm+-\,o -<m-:$-06m,-1-8H{=-.:-1*}$-08m-1$},-<{=-<m-P;-"-@}#=-1{+-`o-W=-.:-8>o:-:}k
k<m$-c;{ -
S8m6-3|=-10-;-5{:-1-0={-:v-8}+-X,-+!:-.}=-0C-<m=-:$-'$-8&m-1{+-8}+-<m-&m$-]:o -8*+-.}-,=-Km=-.-0C-<m=k =-N-1_-;[k
3.14.2
1
Translation
An offering of purification by smoke to the wer ma sNang [srid kun]
gsal184 called ―The Clear Jewel Mirror‖
2
One empowers the offering substances, whatever one has.
3
h ṃ hrīḥ
4
In the body of primordial knowing (ye shes), the sheer knowing (rig
pa) that naturally occurs from basic space,
5
The divine castle of the wer ma sNang srid kun gsal (‗the one who
completely illuminates all that appears and exists‘),
6
The lord (sku rje), the jewel that accomplishes all purposes, the king,
7
The wer ma of the light of the white A, together with his retinue,
8
With tenderness for his children,
9
Having swiftly come to this place out of affectionate compassion,
Lit. ‗Mirror of all that appears and exists‘ or ‗The one who completely illuminates all that
appears and exists‘.
184
252
10
Displays in a tangible manner miraculous signs and omens.
11,14
Having joyfully accepted the substances of the sacred pledge, the
outer, inner, and secret offerings,
12
That have been prepared and imagined, and that fill the entire space,
13
As well as the clouds of the ambrosia of primordial knowing, the great
bliss of the state in which everything is of a single essence,
14
And having produced the power of magic,
15
Increase the blissful heat in the element of sheer knowing related to
the water wind,
16
Reveal the vision showing the infallible nature of dependent arising,
17
Open the gate to the magic that makes all that appears and exists
totally clear.
18
Having revealed the expanse (dbyings) of the faultless single eye of
primordial knowing,
19
As the state in which all-pervading clarity is completely unimpeded
(zang thal), unobscured by any veil,
20–21
Please increase as wished and without any obstruction
The power and strength that accomplish great benefits for the teaching
and beings.
22
Heroic Gentle glory (‘Jam dpal/Mañju rī), illusory dance (gar) of
primordial knowing,
23
Great hero who subdues the enemies, the armies of demons,
25
Who annihilates the attacks of ignorance and afflictions
253
24
With the symbol of the seal [of primordial knowing] (phyag rgya)
consisting in the bow, the arrow, and the sword of insight (shes rab),
26
sNang [srid kun] gsal, king of the wer mas, together with your retinue,
27
Power of the compassion that naturally arises from the state of
fundamental sameness (mnyam nyid),
28
Set in motion the phantasmagoria net ([sgyu] ‘phrul gyi dra ba) of the
lucid divination (rno [thong])!
29
As you have entered my devoted heart,
30
I supplicate you to accomplish the two kinds of benefit that fulfill all
wishes.
31
You are the one within whom the time of the sacred bond has come.
samayā.
32
Thus, on account of this offering, the power of the clairvoyance (mngon shes) that
perceives the nature of all that appears and exists as unadulterated will spread
beyond directions. This was auspiciously written by the wer ma ‘Se ru ‘od ldan dkar
po on the tenth day of the sixth month of the year of the wood-monkey, from the
delightful canopy of the auspicious deathless light that appears by itself. Sarva
maṅgalaṃ.
254
3.15
Mi pham, Offering to the wer ma of the light of the
white A (without title—Text 60)
3.15.1
Edition
kk?f-?r\-fz_-Osm\
2
k&}=-\o,-:$-Ap$-9{-<{=-&{,-.}8m-$$k
k1*8-K;-%}$-.-:m#-.8m-P;-'$-;=k
4
k'}+-0%t+-M1-+#-8}+-T:-8=m;-08m-P}$k
5
k\o,-#=;-0+{-&{,-80:-08m-#6;-9=-,k
6
kP-#=v1-W;-08m-Jm,-;=-/}-(-0k
7
k={$-&{,-?-+!:-8}+-<m-5{:-1-,mk
8
k+!:-#=;-<{;-8H-6;-#%m#-@#-#(m=-.k
9
k:m,-&{,-a},-1{-'$-#=;-1{-;}$-84n,k
10
k+:-+!:-#}=-+$-8'8-cm,-1{-)}#-0W,k
11
k+>{=-9v1-M1-T-1+8-+:-1{-;}$-84n,k
12
k8"}:-`o-'$-Nm+-#=;-08m-5{:-1-80v1k
13
kL}-I{8m-K}-#:-0L8-Qt-'-3~#=-0\w:k
14
kH,-.=-'$-#=;-I-9m-1&}#-P};-0k
15
k1-;v=-8"}:-+$-0%=-.8m-Wv+-0!q;-3|k
16
kAm,-T0=-1*v-%}0=-ao=-.8m-+.v$-0[{+-,=k
17
k0+{-%}$-7$-*;-*v#=-<m=-+#}$=-14+-+{k
18
k+>{=-.8m-!q-9m-#:-[692]%0=-<m#=-={-<m#
19
k06+-.8m-#=v$-#m-0L-Qt-<o-:v-:vk
20
k8'8-cm,-1{-)}#-&:-.-*}-;}-;}k
21
k0+{-H}+-:m#-.8m-P;-'$-<m#=-={-<m#
22
k0+#-%#-au0-.-.}-;-Am,->m=-T}0=k
23
k$m$-+0v=-1m-<m#-8}+-T8m-)m-;-!:k
24
k\o,-#=;-0+{-&{,-*v#=-<m-9{-<{=-8}+k
1
[691]
3
255
25
k+A{:-1{+-1$},-.:-<{=-.8m-1&}#-+0$-0!q:k
26
k'$-Nm+-\o,-#=;-5{:-18m-+<m;-8"}:-\o,k
27
k,$-W:-;v=-<m-P;-Tt$-*m#-;{8m-"1=k
28
k#=$-0-A$-&u0-={1=-=v-:}-#%m#-0=k
29
k0+{-&{,-8`o-8K;-1{+-.:-+>{=-0bo#=-,=k
30
k'$-Nm+-\o,-#=;-8Js;->m-"}-1}-@{=k
31
k`o=-#=v1-am0-1{+-1={,-.8m-],-07$-+};k
32
kK{,-8K{;-0Ut-1{+-:m#-.8m-8&:-"}-%},k
33
kM}-1*}$-'$-#=;-I-9m-+$}=-Es0-+};k
34
k=-1-9-Wi +#{8}kk
3.15.2
Translation
1
oṃ āḥ h ṃ hriḥ
2–4
In the vast expanse where the utterly pure five lights gather
From the state of the naturally occuring great primordial knowing
[that encompasses] all phenomena, the manifesting power (rtsal
snang) of sheer knowing and emptiness free from limitations,
In the vessel of the inanimate universe together with its contents,
5
The immeasurable [celestial palace] (gzhal yas [khang]) of the blazing
great bliss that illuminates everything,
6
The messenger of the victorious activity of the three roots,
7
The great lion, the wer ma of the light of the white A,
8
White and radiant like crystal, having one face and two hands,
9
Holds a brilliant jewel lamp and a mirror,
10
Adorned with white silk clothes, rainbow clouds, and flowers.
11
The five aspects of [his] delightful consort hold a mda‘ dar and a
mirror.
256
12
Around [them] are the hundred thousand wer mas of sNang srid [kun]
gsal (‗the one who completely illuminates all that appears and exists‘).
13
Performing various Vajra dances, gestures, and songs,
14
They exert themselves in the best of luminous mirror divinations (pra)
by means of awareness (dran pa).
16
Having produced the forces of blessings, power, and strength,
15
When [sNang srid kun gsal‘s] continuum together with his complete
retinue is invoked,
17
One knows with the mind of the utterly unimpeded state (zang thal)
that is the [unity of] bliss and emptiness.
18
The dance of the delightful body is whirling and whirling—shigs se
shig,
19
The symbolic song of the speech filled with laughter is rippling and
rippling—kyu ru ru,
20
The flower rain of rainbow clouds is falling and falling—tho lo lo,
21
The manifesting power (rtsal snang) of blissful heat and sheer
knowing is whirling and whirling—shigs se shig,
22
Confer spiritual power to us sādhakas!
23
In the indestructible innermost sphere (ti la ka) of the five lights at the
center of our hearts,
24
The light of primordial knowing of the mind, the great bliss that
illuminates everything.
25
Is the empowerment of the supreme clairvoyance (mngon par shes pa)
of the undifferentiated (dbyer med).
257
26
Since the entire maṇ ala of the wer ma sNang srid kun gsal (‗the one
who completely illuminates all that appears and exists‘),
27
The sphere of the channels, winds, and seminal essences according to
the inner way,
28
Are of a single essence (ro gcig) within the awakening mind that is the
secret,
29
As [you] happily remain as the great bliss that is beyond union and
separation,
30
Please open the gate of the magic of sNang srid kun gsal (‗the one
who completely illuminates all that appears and exists‘)!
31
Bestow the excellent sight that clearly perceives the three times!
32
Reveal the vision that infallibly cognizes that which is produced in
dependence!
33
Bestow the accomplishment of the mirror divination, the illuminating
foresight!
34
samaya rgya. May it be virtuous!
258
4
The main semantic fields specific to Gesar
rituals
4.1 Indexed glossary of technical terms in the translated
texts.
The number after the letter T. refers to the catalog number (see the catalog
of primary literature in chapter 2.2), whereas the number after the semicolon
refers to the line of the text as edited in the present study, except for the SDG
where the number refers to the line number of our edition of this text.
[Abbreviations: C., Colophon; SDG, bSam pa‘i don grub ma; T., Text.]
ki (ki)—Seed-syllable or war cry of Gesar. Often found in the war cry ki ki bswo
bswo—SDG 30,31; T.43: 11; T.85: 42.
klong—Vast expanse—T.45: 8; T.47: 2; T.85: 39; T.85: 259,320; T.60: 4.
rKyang (bu kha dkar or rgod)—Gesar‘s horse. rKyang bu kha dkar, has a very
special status in the epic: he is the omniscient lord of the ‘do horses (see Helffer
1977: 145ff.,411ff. and Tsering 1979: 177 for the differences between ‘do horses
and other breeds). He is the son of gods just like Gesar. According to Stein 1959:
535ff. and Tsering 1979: 178ff., rKyang bu kha dkar is a manifestation of the
tantric deity Hayagrīva—SDG 76; T.45: 91; T.85: 41,385,434.
sku chas—belongings, equipment, gear [of the dgra lha). This includes the armor
and weapons of dgra lhas, such as the helmet, the armor, shields, lance and
banner, sword, bow and arrows, steeds, etc. (see Török 2009: 57–58)—T.47: 15;
T.85: 46,435.
259
sku lha or sku bla—Personal god. This deity is responsible for the good health of
the king and protects his body (see Sørensen/Hazod 2005: 277). It is probably
originally the bla of the king that is embodied in a mountain (see Karmay 2003:
69)—T.44: 10; T.45: 61.
mkha’ dbyings—Vast expanse—T.12: 3.
gar—Dance—T.12: 5; T.45: 4,92; T.50: 7,73; T.73: 3; T.85: 37,101,123,260,263,
277; T.58: 26; T.59: 22; T.60: 13,18.
ger mdzo—Gesar‘s father. The spelling of this name varies considerably as noted
by Stein 1959: 184. The first syllable of this name, ger, is also written ge in the
epic which is a Zhangzhung word for demon (see Martin 2010: 59). Ger mdzo is a
gnyan, a mountain deity that is a pho lha and a sku lha (see Stein 1959: 184)—
T.45: 61 (gnyen chen sku lha); T.85: 389 (pha yab gnyan po).
god 'dre—The demon of misfortune (see Norbu 1997: 168–170)—T.12: 18.
god sri—The evil spirit of misfortune. The sri are spirits responsible for various
problems, diseases, and recurrent or sequential deaths in the household (see Sihlé
2002 and Norbu 1997: 168–170)—T.12: 18.
gyod 'dre—The demon of quarrel (see Norbu 1997: 168–170)—T.12: 18.
gyod sri—The evil spirit of quarrel. The sri are spirits responsible for various
problems, diseases, and recurrent or sequential deaths in the household (see Sihlé
2002 and Norbu 1997: 168–170)—T.12: 18.
dgyes sde—The [four] dGyes sde are mamos (thugs kyi dgyes sde mo), ‗the one
that brings delight to the mind‘ (see Blondeau 2002: 301)—T.45: 72; T.85: 382.
dgra bla dgu khri dgu 'bum—Nine hundred ninety thousand dgra blas—T.45: 76
passim.
260
sgra bla mched gsum lcam dral—Three brothers dgra blas, brothers and sisters.
This expression refers to lcam srid Tha le 'od phram (Gesar‘s sister), nu bo Klu
sbrul 'od chen or nu bo klu sbrul 'od chung (Gesar‘s younger brother), and phu bo
Dung khyung dkar po, Gesar‘s elder brother (see Hummel 1974)—T.85: 401.
mgron yag dar ma bcu gsum—Thirteen [cang sengs] that are ‗experts in covering
long distances‘. They were probably messengers or riders of the imperial postal
service (see Norbu 1997: 56)—T.45: 68; T.85: 398.
rgyal srid sna bdun—The seven royal treasures of a universal monarch—They
are the precious wheel (‘khor lo rin po che), the precious jewel (nor bu rin po
che), the precious queen (btsun mo rin po che), the precious minister (blon po rin
po che), the precious elephant (glang po rin po che), the precious horse (rta
mchog rin po che), the precious general (dmag dpon rin po che)—SDG 20; T.50:
19 (saptaratna),40.
dngos bshamsḍThe [offering] substances that have been prepared—SDG 18,
T.85: 415.
sngags drug dang phyag rgya drug—The six mantras and six mudras (see Beyer
1988: 346–351 for a detailed explanation)ḍSDG 5.
cong sa or cang se(ngs)—Deities of war who might correspond to the messengers
of the Tibetan empire (see also Norbu 1997: 56)—T.85: 50.
cong se lam lha gnyan po—Eight powerful deities of the road (lam lha gnyan po
[mched brgyad]) of the cang sengs (see Norbu 1997: 56)—T.85: 407.
lcam srid Tha le 'od phram (or in the epic, Tha le ’od dkar)—Gesar‘s sister—
T.45: 66; T.85: 395.
'ja' 'od—Rainbow light—T.45: 18; T.47: 2; T.50: 47; T.73: 7.
261
gnyan—The gnyans are the spirits ruling the intermediate space between the lhas
and klus (see Karmay 1998: 441). ―Au niveau populaire, les lha sont présentés
dans plusieurs triples schémas aussi vagues soient-ils : lha klu gnyan gsum, « les
lha, les klu et les gnyan » répartis verticalement dans l‘espace, les lha « en haut »
(sa steng), les gnyan au « médiane » (sa bla), les klu « en bas ou souterrains » (sa
‗og).‖ (Karmay 2003: 69)—SDG 31; T.45: 67,77; T.50: 7; T.85: 362,390.
gnyan stag dmar po—Red gNyan stag, a dgra lha accompanying Gesar (see
Nebesky 1998: 333)—T.45: 67.
gnyug ma chen po—Original condition—T.73: 4.
thig le—Vital essence, vast edgeless expanse—T.45: 9; T.50: 51,111; T.67: 30;
T.73: 4; T.58: 5; T.60: 27.
thug kar—Powerful war deities. For a detailed explanation of their cult and
powers, see Norbu 1997: 51ff.—T.85: 50.
dra ma mched dgu—Nine Dra ma brothers. ―The drala ‗of Primordial Power‘ are
the ‗Nine Drama Brothers‘ (drwa ma mched dgu), deities of the original lineages
of existence that the shen Yeshen Wangdzog worshipped with offerings and
exhorted to action‖ (Norbu 1997Ś 55)—T.85: 399.
drag po—Rudra—T.12: 7; T.85: 310.
dregs pa—Haughty spirits. This is a collective term including various demons and
gods, sometimes also grouped according to the eightfold classification found in
the case of lha srin, although the list differs from the latter (see Pommaret
2008)—T.50: 7,109; T.67: 10; T.85: 27,413,445.
bdud rtsi—ambrosia (amṛta), often used in apposition with gser skyems as an
offering, the ‗drink of immortality‘ (see Nebesky 1998: 344)—SDG 21; T. 45: 23;
262
T. 50: 4,7,9,36,47,64,98,121,124; T.67: 11; T.85: 105,112,144,200,273,442: T.58:
33; T.59: 13.
bdud bzhi—The four demons. According to Norbu 1997Ś 271, n.31.Ś ―The ‗four
demons‘ (bdud bzhi) represent the four hindrances to spiritual realization. They
are the demon of the passions (nyon mongs pa‘i bdud), the demon of the physical
body (phung po‘i bdud), the demon of the lord of death (‘chi bdag gi bdud), and
the demon of the son of the deities (lha‘i bu‘i bdud).‖ In fact phung po‘i bdud
should be translated as ‗the demon of the aggregates‘ since phung po cannot be
reduced to the physical body. See also Bethlenfalvy 2003: 36b.—SDG 92; T.85:
72.
mda’ dar—The ritual arrow used in long-life practices—T.50: 7; T.58: 38,66;
T.60: 11.
'dod yon rnam lnga—The five sorts of desirable objects which please the senses
(‘dod yon rnam lnga/pañcakāmaguṇa). They are the mirror (me long/adar a), the
lute (pi vang [?]/vina), the incense burner (spos snod/dh pa), the fruit (shing
tog/phala), (see Farkas & Szabó 2002: 148 which refers to the mchod pa snga
lnga but does not list the fifth item, silk)—SDG 19.
[rDo rje] Zu le sman—One of the twelve bstan ma belonging to the sub-group of
the sman mo chen mo, g.Yu yi dril bu, residing in Jo mo g.yu ri gnas mchog. Her
secret name is rdo rje (dril bu) zugs legs ma or zu le sman, she is in some lists of
the bstan mas known as rDo rje g.yu sgron ma (see Nebesky 1998: 183–190)—
T.43: 32.
rdo rje legs pa—rDo rje legs pa, a local powerful Bon deity tamed by
Padmasambhava who appointed him as a protector of Buddhadharma (see
263
Hummel 1993: 79–85 for parallels between rDo rje legs pa as a blacksmith and
Gesar in the epic)—T.50: 7; T.85: 384.
(lha srin) sde brgyad—The eight classes of gods and demons. They are listed as
lha, klu, lha min, mi‘am ci, gnod sbyin, mkha‘ lding, chos skyong and dri za
according to gNubs chen sangs rgyas ye shes. There are, however, various
classifications of these eight classes of beings, such as lha, bdud, bstan, rgyal po,
gnod sbyin, ma mo, the‘u rang, klu. For a detailed account of these, see
Bethlenfalvy 2003: 29b, Blondeau 2008, Nebesky 1975, and Pommaret 2002.
Some of these beings can be benevolent like the Greek daimôn185—SDG 59;
T.50: 7; T.67: 10; T.85: 26,313.
nam mkha' mdzod—The Sky Treasury, usually mentioned in reference to mantra,
mudra, or samādhi (see sngags drug dang phyag rgya drug)—T.43: 5; T.44: 4;
T.45: 30.
nu bo klu sbrul 'od chen or nu bo klu sbrul 'od chung—(Gesar‘s) younger
brother Klu sbrul ‘od chen/chung—T.45: 64; T.85: 391.
(ma) ne ne gnam sman dkar mo—(Gesar‘s) aunt (or mother according to
Nebesky 1998: 200), gNam sman dkar mo. She is a sman mo that resides in the
sky—T.45: 65.
sna 'dren gsum brgya—The three hundred commanders—SDG 12.
snang srid ma mo—sNang srid Ma mos—For a detailed explanation of the
rNying ma cosmological myths in relation to the Ma mos, see Blondeau 2002—
T.85: 394.
Cf. Stietencron 1983Ś 375Ś ―Es ist bekannt, daß bei den Griechen, von denen wir das Wort
[Dämon] übernommen haben, der negativ abwertende Charakter, der sich im heutigen
Sprachgebrauch ausdrückt, nicht sein einziger Aspekt, ja nicht einmal sein wichtigster war. Das
Wort wurde ambivalent für fördernde und schädliche Mächte verwendet und, wie Renate Schlesier
deutlich aufzeigt, noch bei Euripides mehrfach synonym mit theos (Gott) gebraucht.‖
185
264
pad+ma thod phreng—Padma thod phreng (‗Lotus skull-garland‘, one of Guru
Rinpoche‘s names)—T.43: 7; T.50: 3,10,72.
pad+mā kā ra—Padm k ra, one of Guru Rinpoche‘s names—T.43: 2; T.44:2;
T.45: 3.
bla—Spirit. Bellezza explains it thusŚ ―Bla is the animating principle or force that
permits one to be aware of oneself and the external environment. It emanates from
both the sems and yid.‖186
dpa' thus or dpa’ thul or dpa’ brtul—Knight. Helffer translates it into French as
‗brave‘, yang thul as ‗très brave‘ and zhe thul as ‗hyper-brave‘ (see Helffer 1977:
532; cf. Stein 1956: 51 and Tsering 1979: 180ff. for the names of these knights)—
T.45: 69.
dpa' bo sum cu—Thirty knights. dpa‘ bo means dpa‘ thur or dpa‘ thus in this
case and refers to the thirty knights accompanying Gesar (cf. Karmay: 1998: 468
& 496). For their iconographic representations, see the Thangkha picturing Gesar
and his thirty dpa‘ thul or dpa‘ thur at the beginning of Stein 1959—SDG 11,24.
phu bo dung khyung dkar po—(Gesar‘s) elder brother, Dung khyung dkar po—
T.45: 63
phu nu—Brotherhood (‗brother‘ being used figuratively here). ―The term phu nu
occurs frequently in the episode of ‘Khrung gling—when giving accounts of the
society—with the meaning of ‗kinsman‘, but, as Gling expands, different tribes
appear and become an integrated part of Gling society. The term phu nu then
covers the new members of the alliance. It brings together both sides: filiation and
alliance.‖ (Karmay 1998: 500). An absolute solidarity is expected to reign within
186
Bellezza 2008: 363.
265
the phu nu. Gesar‘s thirty knights constitute the original phu nu. Regarding this
term and its importance in the Gesar epics, see Karmay 1998: 472ff.—T.43: 39;
T.26: 4; T.27 in C.; T.28 in C.
phya dmu gtsug gsum dgra bla—dGra blas of the Phya, dMu, and gTsug that are
primordial deities who have ‗arranged‘ the world in ancient Tibetan myths of
creation. From these three kinds of deities originated three lineages of human
beings (see Stein 1985: 104–107)—T. 45: 73.
phywa—Good fortune. Originally, phywa referred to local deities representing
ancestral Bon gods that created the world. However, the modern meaning of
phywa is connected with prosperity, power, and luck (see Helffer 1977: 534,
Pommaret 1994: 660, and Norbu 1997: 63Ḍ65 who explains in details the
difference between phywa and g.yang.)—SDG 102; T.44: 24; T.85: 207,225;
T.58: 11.
dbang po'i me tog—The flower of the senses is a wrathful offering of the five
human organs (heart, eyes, tongue, nose, ears) that are torn out and presented in a
skull-cup (see Beer 2003: 216–217)—T.50: 33; T.85: 332.
'byung po—Malevolent spirits—T.50: 82,130.
mi bu gdung drug dgra bla—dGra blas of the six original Tibetan clans—T.45:
74.
ma sang spun dgu—The nine ma sang brothers. ―In the red annals, Kunga Dorje
reports the story that the first to rule the Tibetan people, after they were born from
the union of the monkey Bodhisattva and the rock ogress, were the nine Masang
Brothers. Sumpa K‘enpo refers to this passage and glosses the nine brothers as
Nöjin, Dü, Sinpo, Lu, Tsen, Lha, Mu, Dre, and Gongpo. These nine ‗unclean
266
ones‘ were the native spirits as well as the first rulers of Tibet . . . Many attempts
were made to classify the bewildering profusion of this native pantheon. The more
or less official Buddhist scheme is a list of ‗eight classes of gods and ogres,‘
which compares in many ways with the more archaic list of the nine Masang
Brothers given above.‖ (Beyer 1988Ś 293–294. See also Stein 1972: 193)—T.50:
7.
mig dmar chen po—The chief of the nine ma sang brothers, the great warlord
Mig dmar. In the cantos studied in Helffer 1977: 39,251,269, there are three
occurrences of the formulaic phraseŚ ‗sgyu mkhas Kha che mig dmar‘, ‗the great
magician Red eye from Kashmir‘—T.50: 7; T.85: 383.
dmu zhag—garu a in Zhangzhung language (see Martin 2010: 174b)—T.85:
202.
rma g.yang—The capacity for an individual to experience good fortune,
auspiciousness, and prosperity (see Bellezza 2005: 387 n.170)—T.85: 203.
sman—T.45: 72; T.50: 7; T.67: 9.
sman btsun rdo rje g.yu sgron ma—sMan btsun rdo rje g.yu sgron ma is one of
and the chief-deity of the twelve bstan mas; she is a sman mo (see Nebesky 1998:
181–201)—T.50: 7.
gtsang rigs dpal mgon bdun cu—Seventy glorious protectors gTsang rigs,
usually found as ‗the seventy-five protectors‘. These deities include the deities of
the ten directions, planetary deities, mahādevas, deities of the continents, etc. (see
rGya mtsho 1991: 58)—T.45: 78.
267
gtsug na rin chen—King of the n gas (klu rgyal) who is Gesar‘s grandfather.
gTsug na is a former Bon deity (see Cuevas 2003: 239 n.8, Karmay 1998: 489)—
T.45: 62.
rtsal—Power (of rig pa)—T.43: 9; T.85: 45; T.47: 4; T.50: 3,110; T.67: 5; T.85:
326; T.85: 386; T.58: 7; T.59: 27,32 (see also rtsal snang, rig rtsal).
rtsal snang—The manifesting power [of sheer knowing (rig pa)]—T.12: 4; T.50:
49; T.60: 3,21.
tshangs pa lha yi me tog—Flower of the God Brahma, the name Tshangs pa lha
yi me tog is an epithet of king Khri srong lde‘u btsan—T.45: 84.
tshe ring mched lnga—Five sisters of longevity. The tshe ring mched lga are
important protectors in the rNying ma tradition (see Bethlenfalvy 2003: 32b,
Nebesky 1998: 188)–191, Schicklgruber 1992: 729—SDG 60.
mtsho skyes (rdo rje)—Lake-born vajra, one of Guru Rinpoche‘s names—T.43:
47; T.45: 83; T.85: 17.
rdzas brgyad—The eight auspicious substances, bkra shis rdzas brgyad, which
differs from bkra shis rtags brgyad. The bkra shis rdzas brgyad are the mirror (me
long), bezoar (gi wang), curd (zho), wood-apple fruit (shing tog bel ba), panicum
dactylon grass (rtsa dur ba), right-coiling conch shell (dung dkar g.yas khyil),
vermilion powder (li khri), white mustard seed (yungs dkar) (see Farkas & Szabó
2002: 137)—SDG 19, T.50: 19 (aṣṭamaṅgalaṃ dravyaṃ).
rdzu 'phrul—Magical manifestation, magic—T.43: 15; T.45: 14,96,112; T.67: 24;
T.85: 365,397,434; T.59: 14.
268
wer ma sum brgya drug cu—Three hundred and sixty wer mas. The wer mas are
powerful Bon war deities appearing to subjugate demons, obstacles, and
hindrances (see Norbu 1997: 54–55)—T.45: 75 passim.
zhe thus khra glag spyang gsum—The three valiant ones (zhe thus), falcon,
eagle, and wolf, are Gesar‘s bodyguards (see Stein 1956: 51 and Tsering 1979:
162. Cf. dpa thul)—T.45: 71.
gzhi bdag—The spirits owning the land, a kind of genius loci. See Bethlenfalvy
2003Ś 40Ś ―It is not easy to differentiate between the sadak and the sidak (gzhi
dag), who are the guards of a narrower, more exactly circumscribed area, cliff,
pass or marsh.‖(see also Karmay 1998: 442ff..)—SDG 9,61,68; T.45: 79.
bzhad—Laughter—T.43: 39; T.47: 21; T.67: 27; T.85: 261.
zang thal—all-pervasive and unimpeded—T.45: 26; T.60: 17.
zo dor—Local deities—T.45: 80.
e—War cry ‗e‘—T.43: 33.
yang thus dam pa'i mi bdun—Seven beings that are the noble braves (see dpa
thul)—T.45: 70.
yul lha—Local gods. ―A yul is therefore quite similar to the now outdated
connotation of the French word ‗pays‘, meaning not the country but the region of
origin. . . . One of the most important and well-known roles of the yul lha is the
protection of his or her territory and its well-being and fertility. This includes not
only human beings but also cattle and the whole landscape, and implies a strong
notion of ownership.‖ (Pommaret 2004Ś 41–51; cf. Schicklgruber 1998)—SDG 9;
T.45: 80.
269
ye shes—Primordial knowing—SDG 48; T.44: 12; T.45: 4; T.50: 50,132,156;
T.67: 11; T.85: 81,92,95,131,177,372,415,424,432; T.59: 4,13,18,22; T.60: 2,24.
yon mchod—Patrons and bla mas (see Ruegg 1991)—SDG 16,26,99, T.36 in C.
g.yang—Prosperity, in the sense of the principle or capacity to obtain that which
is positive in terms of wealth, luck, etc.—SDG 76,101,102; T.43: 45; T44: 24;
T.45: 118; T.50: 46,78; T.73: 3; T.85: 54,93,106,114,200,201,202,203,
207,209,239,243.
rab 'byams—Infinitely pervading—T.12: 4; T.50: 30; T.85: 145,227,367.
rig stong—[The unity of] sheer knowing and emptiness—T.12: 3; T.73: 4.
rig rtsal—The power of sheer knowing (rig pa)—T.12: 5; T.47: 26,31; T.50: 49.
rig rtsal gar—The dancing power of sheer knowing—T.12: 5.
rol pa—Play or playful manifestation [of sheer knowing (rig pa)]—T.50: 6,50;
T.85: 16,325,365.
sa bdag—Lord of the earth. See Bethlenfalvy 2003Ś 40aŚ‖The Sadak is the owner
and lord of a place or an area of land‖—SDG 61.
srin (po)—―The Srin po are cannibal demons corresponding to the Rākṣasa of the
Indian tradition.‖ (Norbu 1997: 253, n.11)—SDG 59,87; T.50: 6,130; T.85:
36,307,308.
srog—Life-force—T.50: 53,82,109; T.85: 25,27,31,35,311,325; T.58: 42.
gser skyems or skyems—Golden drink, gser skyems, is built on the basis of a
synecdoche. Norbu 1997: 250, n.46 explains the term in the following way:
―Libation offerings (usually of chang and tea) are called gser skyems lit. ‗golden
beverages‘, possibly because of the ancient custom of serving drinks to an
important person in a cup in which a piece of gold was mounted.‖ See also
270
Nebesky 1998Ś 401Ś ―Most of the ceremonies performed in honour of the
dharmapālas include also the offering of gser skyems or ‗gold beverage‘. The gser
skyems consists of Tibetan beer (chang) mixed with grain. . . . An oral tradition
claims that the term ‗gold beverage‘ has been derived from the habit of an ancient
Tibetan king who, when drinking beer, always used to lay a few gold nuggets on
the bottom of his cup. The ritual instructions for offering a gser skyems are as
followsŚ ‗At a purified place offer the mountain of food for the gods, freshlybrewed bear (sic) (chang phud), the first-gathered fruit of the harvest (lo phud),
various flowers, healing juices (rtsi sman), the three sweet things (mngar gsum),
various kinds of meat, different medicines, various sorts of corn, silks, and
different kinds of food.‘ A special kind of gser skyems offered in ceremonies of
black magic is the ‗blood gser skyems‘ (khrag gi gser skyems). It consists of a
mixture of the blood of a hen, sheep, or yak with grain‖. For example of such
rituals, cf. Nebesky 1998: 211, 376, 378, 463, 473, 485 and Norbu 1997: 176—
SDG 4,21; T.43:3,24; T.44:3; T.45:3,23; T.58: 36; T.85: 6,11,288,337,377,
420,442.
gsur—Burnt offerings—T.43: 3; T.50: 34; T.85: 331.
bsangs rdzas—Substances for the purification by means of smoke—According to
Norbu 1997Ś 109,110,250, n.37Ś ―The five aromatic plants (bdud rtsi can gyi shing
lnga) used in the bsang fumigation rites are shug pa (sabina tibetica, a type of
cypress), sur kar (ledum palustre, a type of rhododendron), stag pa (birch), spen
dkar (potentilla leucophylla) and nya sbrid (a mountain shrub).‖ Juniper is also
used for bsang, along with various other aromatic plants, cf. Karmay 1998:
380ff.—SDG 4.
271
swo or bswo—Cry to invoke Gesar. Often found in conjunction with ki as in
Gesar‘s war cry ki ki bswo bswo—SDG 30; T.43: 11; T.85: 42; T.85: 428.
he—Sound of Gesar‘s laughter—T.43: 39,41.
he ru ka—Heruka—T.12: 8; T.85: 2;
rlung rta—Luck, auspiciousness, good fortune (see Karmay 1993a). Norbu 1997:
69 elucidates this term in the following wayŚ ―. . . It [rlung rta or klung rta] seems
to refer to the transmutation of every thing that depends on five elements from
negative to positive, from good to bad, from misfortune to good fortune, from
baleful portents to auspicious signs, from poverty to prosperity, and it implies that
this should ensue with the greatest speed.‖ See also Karmay 1993a, for
iconographic aspects of the Gesar rlung rta flags. The orthography of this term
vary: rlung rta, klung rta, and slung rta.
lha chen tshangs pa dkar po—Sita Brahm , Gesar‘s celestial father. This god
was the personal deity of Srong bstan sgam po. As a sku lha, he was responsible
for the health of the king‘s body and bore the sound-stone (bla rdo) of the king
(see Sørensen/Hazod 2005: 277–278)—T.45: 60.
lhun grub—spontaneous presence, or spontaneously present—SDG 111; T.43:
47; T.45: 9,120; T.50: 52; T.85: 98.
a ne dgung sman rgyal mo—Gesar‘s Aunt [gNam] dgung sman rGyal mo—T.85:
393.
o rgyan—Land of Oḍḍiy na (probably the valley of Swat in northwestern
Kashmir)—T.43: 3,42; T.47: 7; T.50: 7.
272
4.2 Categorising technical vocabulary into semantic fields
Although semantic fields should not be distinguished in opposition to each
other, categorizing the technical vocabulary mentioned above into main groups
leads us to identify the following significant areas of research specific to the Gesar
practices:
Gesar‘s names, symbolic characteristics, and retinue, e.g. sman btsun rdo
rje g.yu sgron ma, rdo rje legs pa
ritual ‗mechanics‘Ś
o offerings of the ritual, e.g. dbang po'i me tog
o binding oaths and pledges, e.g. dam bsre
magic and transformation, such as:
o increasing life-force, luck, vitality, prosperity, e.g. g.yang, phwya
o invoking and controlling gods and demons, e.g. srin po, ma mo, klu
Tibetan empire
o references to royal symbols and historical figures, e.g. Srong btsan
sgam po, Khri srong lde btsan
o feudal ‗oath culture‘, e.g. gser skyems
rDzogs chen, e.g. rig pa, rig rtsal, rol pa, zang thal
Pre-Buddhist culture, e.g. wer ma
273
5
From the Gesar epic to the cult of Gesar
5.1 An historical and philological overview
5.1.1 The epic and its different versions
A complete original recension of all the chapters constituting what has been
called ‗the epic‘ remains unknown, if it ever existed.187 As suggested by Chatterji
1981: xvi—xvii, the corpus gesaricus can be divided into four main groups:
(1)
Songs, e.g. Helffer 1977 & 1982;188
(2)
Short stories composed in prose and verse, e.g. Francke 1902. ―An average
episode in manuscript contains 5000 to 10,000 lines of verse (50 to 100
songs) linked by a spoken narration‖ (Samuel 1996Ś 359)ś
(3)
Long narrative works in prose and verse recited over extended periods of
time (several days or weeks), e.g. David-Néel and Lama Yongden‘s account
of the epic;
(4)
Vast works similar to the Indian Pur ṇas, e.g. Epic 1979–1984 in 31
volumes.
These Gesar oral and written narratives at the basis of the epic have
circulated throughout Central and East Asia; they have been found in China,189
Russia, Nepal, Bhutan, India, Pakistan, and Mongolia. The stories are told or
written in various languages: Tibetan, Mongolian, Monguor, Turkic, Kalmuck,
187
See Stein 1959: 4.
More than 120 cantos have been recorded by Gesar researchers in China (Unesco 2009).
189
Among the following ethnic groups: Tibetan, Mongolian, Han, Monguor, Yugur, Monba,
Lhoba, Nahki, Purmi, Bai.
188
274
Buriat, Khalsa, Tuvan, Chinese, Balti, Burshaski and Lepcha.190 The earliest
manuscript goes back to the 14th century, whilst the earliest xylograph is a
Mongolian version of the epic published in Beijing in 1716 (translated into
German by Schmidt in 1839). More than 80 melodies are used to sing the epic,
and beyond the vast corpus of literature, the oral tradition of the epic has been
preserved throughout the centuries as Gesar chronicles are still sung today by
bards. Indeed, the Gesar epic presents the unique feature of being a work still in
progress as new chapters are added to earlier ones.191 Moreover, the scope of the
epic remains a matter of ongoing research, as additional chapters are identified by
academics, e.g. The Chinese Land of Gesar found in Yunnan (Bäcker 1986).
Since the enormous task of listing all available sources of the epic would be in
itself a research project, the following short list of the main versions of the epic
(including oral/written materials) indicates something of the vastness of the
epic:192
- Amdo (Hermanns 1965 & Stein 1990)
- Eastern Buriat (Hangalov 1969)
- Western Buriat (Imogenov 1995)
- Khams (Stein 1956)
- Ladhakh (Francke 1900 & 1902, Hermanns 1991, Gosh 1997)
- Mongolia (Schmidt 1925, originally published in 1839, Heissig)
- the Monguor ethnic group (Schröder 1980).
190
See Stein 1979: 1.
See Kha Gling and dMyal Gling in NorbuJ 1971 for examples of chapters added in the 18th or
19th centuries, or even more recently, ‘Jar gling g.yul ‘gyed, ―an episode of Gesar set in Phyigling ‘Jar, probably Hitler‘s Germany‖—Karmay 1993b: 245–246, written by the eighth Khams
sprul.
192
As noted by Stein, ―Il fallait bien se limiter cette fois sous peine de fatiguer le lecteur par une
quantité énorme de matériaux‖ (Stein 1959Ś VII—VIII).
191
275
Regarding the main sources of the epic, Stein provides a list of available
xylographs and manuscripts that should be augmented with the ‗discoveries‘ of
previously unknown chapters during the past forty years.193 Needless to say, this
task lies beyond the scope of the present study.
The structure of the epic is based on the following storyline as summarized
by Geoffrey Samuel with regards to the Eastern Tibetan version. The context is
that of a troubled time, as social cohesion desintegrates and external threats
become so acute that the very survival of the country is at risk:
(1) Lha gling ("The Gods and Gling"). The people of the land of
Gling . . . appeal to the gods for help against the demons who are
troubling their land. The gods agree to send one of their number to be
born on earth to rescue Gling from the four great demon kings (of the
North Country, Hor, Mon and 'Jang). Padmasambhava visits the
underwater land of the n gas to obtain a n ga princess who will be
Gesar's mother.194
(4) 'Khrungs gling ("The Birth"). Gesar is born on earth as the son of
the n ga princess and Seng blon, a chief of the tribes of Gling. His
wicked uncle, Khro thung, attempts to kill him, but is unsuccessful.
(8) rTa rgyugs ("The Horse-Race"). Gesar tricks his wicked uncle
Khro thung into arranging a horse-race, the winner to become ruler of
193
See Stein 1959: 45–105, cf. Tsering 1982, for new editions.
Gesar has two familiesŚ the first one is celestial since he is a god from ‗above‘ (lha) at the
beginning of the epic, the second one is terrestrial as he is born on earth as a god from the
intermediary space (gnyan) whose father is a mountain-god and mother a nāga following
Padmasambhava‘s request.
194
276
Gling and husband to 'Brug mo, daughter of the chief of sKya lo.
Gesar wins the race, ascends the throne and marries 'Brug mo.
(10) bDud 'dul ("Defeating the Demon-King of the North"). Another
wife of Gesar's, Me bza 'Bum skyid, is abducted by Klu btsan, the
demon king of the North and the first of Gesar 's four great enemies.
With the aid of Me bza' and of Klu btsari‘s sister, the female warrior
A stag lha mo, Gesar kills Klu btsan, and the people of the demonrealm become converts to Buddhism and allies of Gling. However, Me
bza' drugs Gesar so that he forgets his mission, and he remains with
her in the demon-realm of the North.
(11) Hor gling g.yul 'gyed ("The War of Hor and Gling"). Meanwhile
the three demon-kings of Hor, led by Gur dkar, overcome Gling and
abduct 'Brug mo, who becomes the mother of Gur dkar's child. Gesar
is eventually aroused from his drugged state, returns to Gling and
leads a successful campaign to defeat Hor, which becomes an ally of
Gling.
(13, 14) 'Jang gling g.yul 'gyed ("The War of 'Jang and Gling"); Mon
gling g.yul 'gyed ("The War of Mon and Gling"). These are the two
further demon-king episodes, in which King Sa tham of the 'Jang (a
people identified with the Naxi of present-day Yunnan) and King
Shing khri of Mon are defeated, and their peoples become allies of
Gling.
277
(18) Nag po rgya gling kyi le'u ("The China Episode"). Gesar goes on
a (peaceful) visit to China, where he wins the hand of a Chinese
princess through his wisdom and magical ability.
(106) dMyal gling ("Hell and Gling"). Gesar goes to the underworld to
rescue his mother . . . After Gesar's return, he declares his mission at
an end and departs to the realm of the gods.195
From a purely historical perspective, a few questions about the origin of the
epic have fascinated Tibetologists for decades:
Was there a person called Gling Gesar? Where is Gling? What is the
particular time of origin of the hero story? Who is the author?196
As we have seen, no author or Ur-text could be identified, and the very
question of whether there ever was an identifiable author at the inception of the
epic remains open. It is, however, possible to identify an ‗original‘ core of the epic
by analyzing the episodes across the various versions available. According to
Samuel, Lha gling, ‘Khrung gling, rTa rgyugs, bDud ‘dul, Hor gling, and China
episodes are found in most versions. This proto-epic dates back at least to the
latter part of the 16th century, and could be possibly considerably older.197 As
evidenced by the geographical and cultural elements found in the text, the epic
would have been composed in North-Eastern Tibet. No mention of the epic could,
however, be found before 1500. Around that time, a cycle of legends entitled
rLangs Po ti bse ru was written to exalt the rLangs dynasty and the king of Tibet
195
Samuel 1996: 359–360. The numbers are based on the classification of the episodes established
by Wang Yinuan. The Eastern Tibetan versions are based on a greater number of episodes than the
Ladakhi version which is oral.
196
Li 2001: 317.
197
See Stein 1979: 11 & Samuel 1992: 714–715.
278
Byang chub rgyal mtshan of Phag mo gru (1302–1364). Some parts of the rLangs
po ti bse ru could be even older (ca.1400) and the main heroes‘ names as well as
major elements of the Gesar epic are mentioned in this work. Moreover, the name
Gesar is also found in gter mas of the 14th century (1347), bKa‘ thang sde lnga,
rGyal po bka‘ thang, and Blon po bka‘ thang.198 From the perspective of its main
stylistic and narrative elements, a terminus post quem for the epic in its
prosimetric form would be the late period of the Empire (ca. 800–850 CE).
Indeed, the earliest prosimetric chronicles in the Tibetan literature date back to
this period (e.g. the biographies of Tibetan kings, see Yang 2001: 299–301). If
Gesar‘s conquests of foreign lands echo those of the Tibetan Empire, the logical
terminus a quo would be around the 9th century at the earliest. As for the name
Gesar, ‗Gesar of Phrom‘ appears in the gter mas mentioned above and Stein
shows that this name or title corresponding to the Greek Kaisar for the Roman
Caesar could have found its way to Eastern Tibet through several countries such
as Khotan where the proper noun Kheysara had been in use as early as the 8th
century. The name or title Gesar could therefore have been theoretically in use in
East Tibet during the 11th century.199 On the basis of the rLangs po ti bse ru,
scholars such as Kaschewsky, Tsering, and Damdinsüren have suggested that the
historical Gesar could be dated to the 10th-11th century.200
In terms of the name of Gesar‘s country, Gling as a principality in NorthEastern Tibet already existed at the end of the Yuan Dynasty (13th century)
whereas the toponym ‗Gling‘ in Amdo has been used since the 8th century.201
198
Regarding early traces of the Gesar epic in the Tibetan literature, see Stein 1979: 11–20.
See Stein 1959: 107–314 & 1978: 140–142, Tsering 1979.
200
See Tsering 1979: 166–167, Samuel 1992: 715, Li 2001: 327.
201
See Stein 1959: 197–236.
199
279
5.1.2 From the epic to bsangs mchod rituals
There is a mention of Khrom Gesar in a Bon ritual to attract g.yang.202 This
text is ascribed to the Bon master Bru ston born in 1242. The deities invoked in
this ritual belong to the archaic pantheon of Bon deities. According to the Bon
tradition, this ritual would date back to the pre-imperial period. It is worth noting
that its style and its structure are quite similar to some of the Gesar rituals
composed seven hundred years later. This can be easily explained by the common
use of formulaic phrases that have been repeated or borrowed across the centuries.
Even poetic formulations typical of the Gesar epic and rituals, such as verbal
onomatopoeic reduplications and trisyllabic echoic words, are also found in
different stanzas of this ritual, e.g. lhangs se lhang, ldems se ldems, mer re re, si li
li, tse re re, di ri ri, kyi li li.203
Apart from this (possibly) early trace of Gesar in a Bon ritual, the earliest
practice texts related to Gesar are gsol mchod ‗prayers‘/‗supplications‘ and bsangs
mchod ‗offering of purification by means of smoke‘. We can trace back the
development of these ritualized practices to the epic, which is, as noted by Stein,
of a religious character.204 The recitation of the narrative by a bard (sgrung pa)
must be done at special times, such as winter, and is expected to have positive
effects in terms of success regarding war or hunting, as it provokes the descent
(‘bab pa) of the dgra bla, Gesar. In some ethnic groups of Central Asia and Tibet,
See Bellezza 2005: 456–462, the verse ―The hero g.yang of the Khrom ge-sar king‖ is found
p.462.
203
More research across the Bon vast corpus of rituals would be necessary to assess the
authenticity of this verse.
204
See Stein 1959: 318–323,335–342,400 n.2; Helffer 1977: 543.
202
280
bards are considered to be shamans inspired by and directly connected with the
deities of the epic. 205 The descent of the god gives to the bard the character of a
medium who, in trance, becomes the support for the deity (sku rten pa). The
prayers (gsol mchod) are part and parcel of the recitation which is constituted of
five independent parts: prelude, prayers, introduction, main body, conclusion.206
Prayers made by participants during the recitation, just like the offerings of
smoke, mirror Gesar‘s practices in the epic, in which he himself propitiates his
protectors and repeatedly offers them bsangs. Such prayers probably date back to
the origin of the epic itself, since Gesar was considered to be a divine being from
the beginning. The bsangs to Gesar were probably performed as early as the
prayers. Heissig and Stein confirms the fact that bsangs rituals were already
performed around 1600. At that time, Gesar had already been accepted as a
protector of the Manchu Dynasty.207 The earliest Gesar bsangs are in fact birch
bark manuscripts found in the ruins of Harbuhyn by H. Perlee and E.W.
Sawchunow in 1970. These manuscripts were dated back to a period covering the
second part of the 16th century up to 1639. Another manuscript, Blama erdeni
geser uqaɣulqu erdeni-yin surɣal (1614), was examined by Heissig who
concluded that Gesar was already considered as a deity protecting from diseases
Horwitz 1993Ś 40 defines a shaman in the following wayŚ ―A shaman is someone who changes
his or her state of consciousness at will, in order to journey to another reality, a ‗non-ordinary
reality‘, the world of the spirits. There she meets with her spirit helpers to ask for help, power, or
knowledge for herself and/or others. Mission accomplished, the shaman journeys back to ordinary
reality where she uses or dispenses the newly gained knowledge and/or power.‖ In the Tibetan
context (see Samuel 2005: 116ff.), although the shamanic level of the practice is also based on the
help of spirits, or demons (in the sense of daimon), the realities (ordinary and non-ordinary) are
not as strictly separated as in Horwitz‘s definition. As an aside note, it is worth mentioning that
Bon cannot be conflated with shamanic practices, although shamanic elements are also present in
Bon. One has to be cautious in this respect to avoid any gross generalizations and
oversimplications often implied by the use of the term ‗shamanism‘ (see Bjerken 2004).
206
See Yang 2001: 303–305.
207
See Stein 1979: 11.
205
281
in the 17th century.208 The full emergence of Gesar as a protector in the 18th
century seems to result from the Manchu policy of merging ‗lamaist‘ and Chinese
religious ideas. Gesar became, at that time, identified with Kuan ti, the Chinese
Taoist god of war, the Mongolian great Khan, Dayisun tngri.209 As a consequence
of this, Kuan ti oracle and Geser Khan merged and Gesar divination practices
found their way into Tibet, probably through the Chinese traders living there.
According to Samuel, most Gesar temples in Tibet were associated with the
Manchu cult of this god of war.210
5.1.3 The ris med movement and the inception of Gesar
practices
The list of the authors who have composed at least one work related to
Gesar is like a ―Who‘s Who‖ of the Khams 19th century ris med movement: ‘Jam
mgon Kong sprul, ‘Jam dbyangs mkhyen brtse‘i dbang po, mDo mkhyen brtse,
mChog ‘gyur gling pa, Nyag bla padma bdud ‘dul, ‘Ju Mi pham rgya mtsho, and
gTer ston bSod rgyal, among others.211 The homogeneity of this group is striking:
all of them were rDzogs chen adepts and knowledgeable in the Gesar epic, which
208
Regarding the Mongolian Gesar bsangs rituals, see Rintchen 1958, Tucci/Heissig 1970, Heissig
1978 & 2002. Unfortunately, I have not yet read Rintchen‘s articles at the time of writing and have
therefore solely relied on Heissig‘s documents.
209
See Tucci/Heissig 1970: 408–410. There were, for example, some Gesar/Kuan ti temples in
Tibet in 1748 (see Stein 1959: 137).
210
See Samuel 2005: 181. Tsering mentions that Gesar temples were frequent in China. As was
done for other protectors, arms were offered to Gesar in Tibetan temples and Mipham‘s texts
would be found there as well (see Tsering 1979: 168–169). Stein asserts that there were Kuan ti
temples in every place where Chinese had settled (see Stein 1959: 114).
211
I have not included Lha rigs ye shes rol pa rtsal in this list as I do not have enough biographical
information about him at the time of writing this thesis.
282
is apparent throughout their Gesar practice texts;212 all of them were sympathetic
to Bon;213 all of them were from Eastern (Khams) or North-Eastern Tibet (mGo
log);214 all of them lived during the 19th century.215 Moreover, ‘Jam dbyangs
mkhyen brtse‘i dbang po and ‘Ju Mipham, probably the most influential persons
in the inception of the Gesar cult, were connected to Gesar‘s clan (i.e. sMug po)
through their maternal lineage. If we try to date the catalogued rituals on the basis
of their colophons, we obtain the following table:
Date
Author
Three
possible Lha rigs bde chen ye shes rol pa rtsal
dates:
1748/49,
Text #216
1
212
In fact, most Eastern recensions of the epic bear the marks of the rDzogs chen teachings as
some of them have been edited by lamas of the lineage, or even discovered as gter mas, e.g.
Rig ‘dzin drag rtsal rdo rje‘s re-discovery in mGo log of Chos kyi dbang phyug‘s dMyal gling
narrating Gesar‘s journey to Yama‘s hells (see Kapstein 2007: 359–362 & NorbuJ 1971). Stein
notes that the lamas supervising the edition of the gLing tshang xylographs were ‘Jam dbyangs
mkhyen brtse‘i dbang po, mChog ‘gyur gling pa,‘Ju Mi pham rgya mtsho, A ‘dzom ‘brug pa, and
gTer ston bSod rgyal (see Stein 1979: 13). For a detailed account of the editing process in which
mKhyen brtse‘i dbang po and Mipham were involved, see Stein 1956: 8–14. In addition, according
to Stein, the fifth Dalai-Lama, a rDzogs chen practitioner in his own right, knew the epic quite
well (see Stein 1959: 519).
213
This appears clearly in our translations of ‘Jam mgon Kong sprul and‘Ju Mi pham‘s works (see
for example expressions like phywa gshen in T.58: 11; g.yung drung in T.58Ś 4ś ‗support of
Buddhists and Bon pos‘ as a vocative for Gesar in T.85Ś 32). It seems that the relations between
Bon and Buddhist monasteries in Khams were generally good, even in the case of a former Bon
monastery such as rDzong gsar with Ris spun (see TseringT 2002). The openness of the ris med
movement to pre-Buddhist influences helps us better understand the essentially syncretic nature of
what has come to be widely termed ‗Tibetan Buddhism‘. For an account of the controversy related
to the inclusion of Bon texts in the Rin chen gter mdzod, see Blondeau 1988.
214
The cult of Gesar is extremely popular in mGo log. The reason for this could have been the
Manchu syncretic merging of Gesar with Kuan ti that resulted in stressing the warrior character of
Gesar. Many lamas of the ris med movement were from mGo log or spent some time there. The
first rDo grub chen was from mGo log like his main disciple mDo mkhyen brtse (see Thondup
1999: 137,179). He spent six years in Amdo teaching Tibetans and Mongols (see Thondup 1999:
155). mDo mkhyen brtse, on his part, spent several years in mGo log after he left his monastery to
become a layman. He also travelled across Tibet, China, and Mongolia for three years (see Barron
2005: 398). As for Mipham, he spent some months in mGo log when he was about seventeen years
old on account of the troubles in Nyag rong (see Dorje/Kapstein 1991: 869).
215
Samuel mentions a text about Gesar as a nor lha ‗wealth god‘, called sTag gzig nor ‘gyed,
possibly written in the 17th century by Padma rig ‘dzin that I have not found at the time of writing
(see Samuel 1992: 718). For detailed biographies of the ris med masters, see Dorje/Kapstein 1991,
Thondup 1999, and Barron 2005.
216
The number refers to the text as listed in the catalog of primary literature above (see chapter
2.2).
283
1808/09, 1868/69
1827/28217
rDo mkhyen brtse ye shes rdo rje (1800-1859?)
18
1827/28
Khams sprul lnga pa (1781-1847)
5
1844-45
Khams sprul lnga pa (1781-1847)
7
1853/54
rDo mkhyen brtse ye shes rdo rje (1800-1859?)
20
1853/54
mChog gyur gling pa (1829-1870)
29
1853/54
mChog gyur gling pa (1829-1870)
31
1853/54
mChog gyur gling pa (1829-1870)
32
1859/60
rDo mkhyen brtse ye shes rdo rje (1800-1859?)
8
1859
Mi pham rnam rgyal (1846-1912)
91
1865
Mi pham rnam rgyal (1846-1912)
63
1867/68
rDo mkhyen brtse ye shes rdo rje (1800-1859?)
13
1867/68
mChog gyur gling pa (1829-1870)
23
1867/68
mChog gyur gling pa (1829-1870)
27
1867/68
mChog gyur gling pa (1829-1870)
28
1870
Mi pham rnam rgyal (1846-1912)
88
1873
Mi pham rnam rgyal (1846-1912)
66
1873
Mi pham rnam rgyal (1846-1912)
92
1874
Mi pham rnam rgyal (1846-1912)
50
1875
Mi pham rnam rgyal (1846-1912)
48
1875
Mi pham rnam rgyal (1846-1912)
78
1875
Mi pham rnam rgyal (1846-1912)
80
217
The years 1839/40 & 1852/53 are also possible according to the colophon but Tulku Thondup
mentions that ―In 1825, accompanied by his sister and others, he went to Ma Valley and
discovered the treasures of Ling.‖ (Thondup 1999Ś 192).
284
1876
Mi pham rnam rgyal (1846-1912)
54
1876
Mi pham rnam rgyal (1846-1912)
55
1877
Mi pham rnam rgyal (1846-1912)
77
1877-80
Mi pham rnam rgyal (1846-1912)
85
1880
Mi pham rnam rgyal (1846-1912)
82
1884
Mi pham rnam rgyal (1846-1912)
59
1884
Mi pham rnam rgyal (1846-1912)
72
1885
Mi pham rnam rgyal (1846-1912)
76
1887
Mi pham rnam rgyal (1846-1912)
47
1887
Mi pham rnam rgyal (1846-1912)
49
1887
Mi pham rnam rgyal (1846-1912)
52
1895
Mi pham rnam rgyal (1846-1912)
84
1896
Mi pham rnam rgyal (1846-1912)
69
1896
Mi pham rnam rgyal (1846-1912)
71
1896
Mi pham rnam rgyal (1846-1912)
79
1896
Mi pham rnam rgyal (1846-1912)
87
1902
Mi pham rnam rgyal (1846-1912)
53
1905
Mi pham rnam rgyal (1846-1912)
61
A cursory examination of the catalog of early Gesar texts before Mipham
reveals that most of these works are bsangs mchod and gsol mchod such as those
of Khams sprul lnga pa sgrub brgyud nyi ma (see T.5–7), which is to be expected
since the cult of Gesar originates in the epic where these practices are performed
by Gesar himself. A new kind of text, however, appears in this list: sādhanas of
285
Gesar as a yidam, or Gesar empowerment rituals. Among the former, we find
texts like Lha rigs bde chen ye shes rol pa rtsal‘s Gesar rdo rje tshe'i rgyal po'i
gzhung dang man ngag gi skor bdud rtsi' bum bzang (T.1), rDo mkhyen brtse ye
shes rdo rje‘s dNgos grub rol mtsho (T.8), Gesar skyes bu'i sgrub thabs yid bzhin
dbang rgyal (T.14), or mChog gyur gling pa‘s Gesar skyes bu don 'grub kyi sgrub
thabs grub gnyis dpyid ster las bzhi lhun grub (T.23). An example of the latter is
mChog gyur gling pa‘s Dag snang Gesar skyes bu don 'grub kyi dbang chog phrin
las kun khyab (T.24).
Not only do these works represent textual innovations compared to the
traditional Gesar bsangs, but they also herald a major shift in the cult of Gesar.
Indeed, from their point of view, the epic hero is no longer merely a protector that
one propitiates with offerings but also a yidam in his own right whose sādhana
one can practice to attain awakening. If one further examines works of this period,
one cannot help noticing that most of them are either gter mas ‗treasure texts‘
(e.g. Lha rigs bde chen ye shes rol pa rtsal‘s T.1, or rDo mkhyen brtse ye shes rdo
rje‘s T.8, T.9, T.16, T.17) or dag snang ‗pure vision‘ (e.g. mChog gyur gling pa‘s
T.23, T.24218). Some of rDo mkhyen brtse ye shes rdo rje‘s works such as T.8,
T.9, T.16, and T.17 are even called (dus mtha‘i) gter smyon ‗crazy treasure texts
(of the end of time)‘. The fact that some Gesar rituals appeared as gter mas
‗discovered‘ by gter stons seems to be the logical consequence of the typically
Tibetan tantric or cultural phenomena such as the lha pa/dpa‘ bo ‗spirit-medium‘
or ‘bab sgrung ‗inspired Gesar singer‘, all of which are associated with the
epic.219 In a Mongolian text examined by Heissig, Blama erdeni geser uqaɣulqu
218
219
See Doctor 2005: 97.
See Samuel 2005: 118–119.
286
erdeni-yin surɣal, Gesar meets the Dalai Lama, just like he meets Lha rigs ye shes
rol pa rtsal, the gter ston face to face.220
Expressed in a colloquial way, it appears that, with Mipham, Gesar rituals
‗go turbo‘. A quick look at Mipham‘s works related to Gesar shows that they
include a vast array of different texts pertaining to both mundane and ultimate
goals: gsol mchod/gsol ‘debs (supplication and/or offerings), bsangs mchod
(smoke offering), sādhanas, guru yogas, bskang gsol (ritual of fulfillment of
pledges and supplications), lcag sgrub (!),221 g.yang sgrub (ritual accomplishing
g.yang), pra chog (ritual of divination), rlung rta (ritual to raise rlung rta),
dgra ‘dul (ritual to subjugate the enemy), nor sgrub (ritual to accomplish wealth),
phud mchod (offering of phud), snying thig (heart-essence practice text), man
ngag (pith instruction), dbang sdud (ritual to magnetize), yo bcos (ritual to restore
harmony), srog gtad (ritual of life force transmission). According to Stein,
Mipham also composed the libretto of the ceremonial dance (‘cham) of Gesar that
was performed every year in rDzogs chen monastery on the eleventh moon.222
The vastness of Mipham‘s Gesar cycle has led Phuntsho to make the
following remark:
Mipham seems to have regarded Gesar to have lived as a quasi-human
figure and believed that Gesar and his entourage are now divine spirits
who are guardians of Buddha‘s teachings (dharmapāla, chos skyong).
Mipham not only adopted Gesar as his private protector (srung ma), or
dgra lha as he usually referred to him, but also introduced the practice
220
See Heissig 1978: 127–129.
Ritual for the fabrication of a magical whip that grants all wishes.
222
See Stein 1959: 336.
221
287
of worshipping Gesar as a guru and chosen deity (iṣṭadevatā, yidam).
Many of his followers today continue the tradition of worshipping
Gesar as a dgra lha, who protects them from obstruction on their path
to Buddhahood.223
As we have seen, Mipham did not in fact introduce the practice of Gesar as
a yidam as assumed by Phuntsho, however, it seems correct to state that he
definitely established the practice of Gesar as a fully-fledged system, appearing to
be almost self-sufficient, particularly on account of his reliance upon the firm
ground represented by the immense corpus of rDzogs chen teachings. Just like he
did with the pre-Buddhist gto magic rituals of Bon and Chinese origin, Mipham
seems to have had the intention of establishing within Buddhism—as it was
practised in his own spiritual tradition—a great number of Gesar practices that
were probably in use in North-Eastern Tibet.224
Two questions about Mipham‘s enterprise arise at this stage: (1) Are there
specific reasons why Mipham embarked on this project apart from his devotion
for Gesar? (2) How did Mipham reconcile the cult of Gesar as an emanation of
Avalokite vara with other important aspects of his own spiritual path, such as the
practice of his yidam Mañju rī?
223
Phuntsho 2007: 196. An anecdote told by Stein shows that, according to the tradition, Mipham
had a very special connection with Gesar. As Mipham was practicing before thangkas and
representations of Gesar, they became animated and some of Gesar‘s warriors stepped out of the
pictures to walk around. As they eventually stepped back into the images, it was clear that
something had indeed happened since their weapons, on the thangkas, were not where they were
before the incident (see Stein 1959: 336).
224
In Lin‘s study about Mipham‘s gto rituals, it appears clearly that formulaic phrases are used to
anchor non-Buddhist practices to Buddhadharma (see Lin 2005a and also Cuevas 2010 for a
detailed account of Mipham‘s Las sna tshogs pa‘i sngags kyi be‘u ‘bum).
288
Ad (1)
In an introduction to his translation of the Gesar epic, Stein studies the
colophons of the chapters in the edition supervised by Mipham.225 This
fascinating account shows the nature of the editing process of the epic in
connection with religious practice or, better formulated, as religious practice.
Having had the occasion to work previously on Mipham‘s formulation of the two
realities in the context of Madhyamaka, and knowing the prominent role played
by ‘Jam dbyangs mkhyen brtse‘i dbang po in Mipham‘s philosophy as he directly
asked Mipham to write commentaries for their tradition and lineage, I could not
help being astonished by Stein‘s explanation that ‘Jam dbyangs mkhyen brtse‘i
dbang po was at the origin of this editing work of the Gesar epic as he exhorted
the king of Derge, ‘Chi med grupa‘i sde, to support this enterprise, probably as a
donor. According to Stein, ‘Jam dbyangs mkhyen brtse‘i dbang po was a
descendant of the sMug po clan, Gesar‘s original clan. It appears nonetheless that
Mipham technically and practically provided the scholarly and spiritual support to
the monk responsible for the editing work, ‘Gyur med thub bstan. Just as in the
case of Madhyamaka, it seems that ‘Jam dbyangs mkhyen brtse‘i dbang po
provided the vision and the inspiration whilst Mipham supplied the ‗technical
follow-up‘. In the absence of further research, the question is, and unfortunately,
remains, what was ‘Jam dbyangs mkhyen brtse‘i dbang po‘s role in Mipham‘s
systematization of Gesar practices?
225
See Stein 1956, introduction.
289
Ad (2)
Although
it
is
well-known
that
Gesar—as
a
manifestation
of
Padmasambhava qua nirmāṇakāya, Avalokite vara qua saṃbhogakāya, and
Amit bha qua dharmakāya—belongs to the padma family,226 in two works
written by Mipham, Gesar is identified with Mañju rī (e.g. T.67: 2; T.59: 22), or
more precisely, the nature of Gesar is equated with Mipham‘s personal deity.
Gene Smith noted the parallel between the cults of Mañju rī and Gesar in relation
to the Manchu political strategy of deliberately merging religious practices from
Tibet, Mongolia, and China.227 Here again, Mipham seems to be intent on
providing a coherent and fully systematized spiritual approach for his tradition,
not only with regards to theory and philosophy, but also in the more practical
context of Vajray na. Were the effects of the Manchu imperial policy so
successful in Eastern Tibet that Mipham found it necessary to integrate the
disparate Kuan ti rituals about divination, wealth or power into a single system in
line with the highest teachings of his tradition (i.e. rdzogs chen)?
5.2 Ancient and modern socio-political factors in the
arising of the Gesar cult
Karmay describes the society of the epic as being very close to that of
Khams and Amdo.228 Gling culture is based on nomadic pastoralism. This is a
polygamous clan society of patrilineal descent where endogamy is prevalent and
226
See Stein 1959: 509.
The Manchu emperor was considered to be an emanation of Mañju rī as were many other
powerful Sa skya pa, dGe lugs pa, and ris med figures. China also was associated with Mañju rī
(see Smith 2001: 267–268).
228
See also Helffer 1977: 519–562.
227
290
exogamy occasional. 229 If we look at the the ris med Gesar rituals in relation to
the Gesar epic, three main themes stand out: the nostalgia for the Tibetan Empire,
the volatile situation of 19th century Khams, and the importance of magic as a
social phenomenon.
5.2.1 The nostalgia for the Tibetan Empire
The Gesar practice texts translated above are full of references to the
Tibetan Empire, like echoes of longing for Tibet‘s long gone golden age. There is,
especially in the rNying ma milieu, an element of ‗spiritual nostalgia‘ for the time
when Padmasambhava was still in Tibet, converting demons, and imparting the
most profound instructions. The Gesar rituals, however, use these references not
only to arouse inspiration in devotees but also to confirm that Gesar is the equal of
the btsan pos, the emperors of Tibet, and that he, in fact, is himself a btsan po:
- The cultural setting of the epic and the rituals is that of ancient Tibet. The
types of armor and arms clearly refer to ancient times.230 This is a world of fierce
warriors mounted on horses and constantly on the move.231 Gesar‘s court just like
that of the btsan pos is mobile.232 The ancient oath culture binding the oath-takers
together in life and death is all-pervading in the epic, just as it was at the time of
the Empire.233 Oath-taking did not have only a religious connotation engaging the
oath-taker‘s life. The whole social and political structure was dependent on it
229
See Karmay 1998: 472–501.
See LaRocca 2006.
231
Regarding hippology, see Blondeau 1972 & Maurer 2001. For comparisons with the context of
the Gesar epic, see Helffer 1977.
232
See Stein 1972: 118.
233
See Walter 2009: 10–13,174–186 and Stein 1972: 132–133.
230
291
during the imperial time, as were, for example, treaty negotiations with China.
The exercise of imperial rule was impossible in practice without oaths as the
‗glue‘ holding the empire together.234 Likewise, the Gesar rituals were not based
on the anthropological ritual concept of scapegoat but on the principle of
reciprocity. The oath that is constantly referred to in these texts binds both sides—
the practitioner and Gesar, with both sides contractually, legally, and spiritually
bound by their pledge. As noted by Walter, Padmasambhava used these oathtaking rites extensively to impose a new order onto an environment already
structured on this very basis, as did the fifth Dalai Lama who was considered to be
the emanation of Avalokite vara and incarnation of Srong btsan sgam po. The cup
rites used to consecrate the oath were widespread across India and China at the
time of the Empire. The gser skyems (offering of a libation) found in Gesar rituals
originates from a later period, but skyems as a drink (without the addition of gold
pulver or nuggets) was often associated with oath-taking at the imperial court.235
- Gesar‘s private guard, consisting of the phu nu, the thirty braves, mirrors
the emperor‘s comitatus. This group of warrior traditionally shared the fate of the
emperor; they would protect and serve him to their death. They were closer to him
than his own relatives.236 This personal guard would accompany the emperor to
heaven after death and join him in his celestial court. Walter explains,
The btsan-po was foremost a military leader, and most likely even a
sort of Berserker. This is implicit in both the etymology of the title
234
This metaphor is found in Walter 2009: 11,174,181. See the annotated bibliography for an
account of Walter‘s contribution to the history of the Tibetan Empire.
235
See Walter 2009: 204.
236
―The original comitatus was drawn from six clans whose leaders allied with Gnam Ri slon
Mtshan‖ (Walter 2009Ś 28) In T.45Ś 74, ‘Jam mgon Kong sprul calls Gesar ―sGra bla of the six
human clans‖.
292
and the principal function as war-leader of a tribal confederation with
his comitatus. He had to lead in war by example, at least in the early
period of the Empire. . . . The Tang historical records mention btsanpos leading troops into battle and dying there. . . . ―Wildness‖ was
also the basis for a fundamental division in Tibetan society. Members
of the armed forces were subsumed under the term rgod, indicating
the unleashed ―wildness‖ of the forces under their leader. Nonmilitary population, on the other hand, were literally the ―tame‖
(g.yung), i.e. subservient and even fearful of the rgod. . . . This
description of the warrior element is reminiscent of the Berserkerstyle warrior behavior of many early Indo-European peoples. As is
often the case in Tibetan categories, these terms found their way into
religion, specifically in methods for the pacification of spirits.237
One could add that this resonates with the ‗raw approach‘ of rDzogs chen or
crazy primordial knowing (ye shes ‘chol ba) of masters such as mDo mkhyen
brtse or Chogyam Trungpa, among others, who both re-discovered Gesar gter
mas.238 In this system of fearless ‗crazy‘ warriors, lha-ness, the characteristic of
237
Walter 2009: 59 n.50.
For an account of smyon pas, see Stein 1959: 490493. Since rDzogs chen together with Gesar
almost came to be the popular religion of mGo log as noted by Kornman, I cannot resist quoting—
from Kornman1997—J.F. Rock‘s account of what a ‗wild‘ mGo log pa told him. This is somehow
evocative of the ‗berserker mindset‘ of the Empire‘s warriorsŚ ―You cannot compare us Go-log
with other people. You obey the laws of strangers, the laws of the Dalai-Lama, of China, and of
any of you petty chiefs. You are afraid of everyone; to escape punishment you obey everyone. And
the result is that you are afraid of everything. And not only you, but your fathers and grandfathers
were the same. We Go-log, on the other hand, have from time immemorial obeyed none but our
own laws, none but our own convictions. A Go-log is born with the knowledge of his freedom, and
with his mother‘s milk imbibes some acquaintance with his laws. They have never been altered.
Almost in his mother‘s womb he learns to handle arms. His forebears were warriors—they were
brave fearless men, even as we today are their worthy descendants. To the advice of a stranger we
will not hearken, nor will we obey naught but the voice of our conscience with which each Go-log
enters the world. This is why we have ever been free as now, and are slaves of none—neither
238
293
nobility, was connected with heroic death in service to the emperor.239 Walter
cogently shows the values making this system viable:
As we say, ‗What was their motivation?‘ Immortality as a warrior, of
course, but not only as found through the bard‘s arresting lyric. There
was a more direct religious motivation: That glorious death in battle
was a way home.240
In the epic, Gesar is allowed to ‗go home‘, to the world of celestial beings,
once his mission of pacification of the demons threatening Gling is achieved.
- Besides, that Gesar is associated with Avalokite vara is well-known.241
Srong btsan sgam po was also considered to be an emanation of Avalokite vara,
just like the Dalai Lamas. Avalokite vara indeed became in the course of time
Tibet‘s principal deity although Khri srong de‘u btsan initially promoted the cult
of Vairocana. As a direct consequence of this process of identifying, the ruler with
a deity, the political and institutional environment of the political ruler of Tibet
qua deity became a full-fledged maṇ ala. In this sense, Gesar is the divine and
dharmic heir of the Empire: he represents the only source of legitimate political
power. In a move somewhat mirroring the Qing policy with regard to this matter,
the current interest in Gesar by the Chinese authorities and the temptation to make
him a pan-Chinese figure seem to indicate that this political dimension of Gesar
Bogdokhan nor of the Dalai Lama. Our tribe is the most respected and mighty in Tibet, and we
rightly look down with contempt on both Chinaman and Tibetan.‖ (Kornman 1997bŚ 78).
239
Families were ennobled after relatives of three different generations had been killed in battle
(see Hazod 1991: 205).
240
Walter 2009: 120.
241
See Uray 2008: 433–447 for Gesar, and Walter 2009Ś 96 regarding the cult of Avalokite vara in
the Empire. Besides, in the Gling version of the epic, Gesar‘s main consort, Brug mo, is an
emanation of T r .
294
has not escaped their attention in a cultural context where the emperor
traditionally is the ‗son of heaven‘.
- Hence, Gesar‘s descent from the realms of the gods is evocative of the way
the btsan po arrived in Tibet as well as the claim to political legitimacy of the
Chinese emperor himself, ‗the son of heaven‘. As summed up by Hazod,
Die Herkunft der tibetischen Könige ist eine Herkunft von den Göttern
des Himmels.242
The genealogical origin of the Tibetan emperors is considered to be
divine.243 gNya‘ khri btsan po was called the Lord of dMu (dmu yi dbang po). He
descended from dMu heaven by means of the dMu rope (dmu thag), which he also
used to return to it at the end of his time on earth, just like Gesar returned to his
celestial family at the end of his life in Gling. The clans of Gling and of the
conquered countries around Gling supported Gesar in a way reminiscent of the
relation between the btsan pos and the Tibetan noble clans.244 The parallels are
striking.
- Gesar is, moreover, called by Mipham the sku bla ‗personal protector/god‘
of the emperor in the following verse: ―Personal god (sku lha) of the activity
displayed by Khri srong de‘u btsan for the happiness of Tibet and Khams‖ (T.44:
10). Srong btsan sgam po‘s sku lha was responsible for the health of the king‘s
body and bore the sound-stone (bla rdo) of the king.245 It seems that Walter‘s
cogent interpretation of the sku bla as beings who, originally both human and
242
Hazod 1991: 193ff.
Besides Hazod 1991, see also Walter 2009: 18–19.
244
See Walter 2009: 24–25.
245
See Sørensen/Hazod 2005: 277–278.
243
295
divine, were in charge the emperor‘s affairs could apply to the above-mentioned
verse. The sku refers here to the body of the king but in a sense that is much vaster
than his physical presence. It also means ‗the extension of the Imperium‘ (Walter
2009: 93). The sku bla would have been the group of nobles (of divine nature) in
charge of the government of the Empire.246 The sku bla, as a collective term,
therefore directly represents the capacity of the emperor to act. The power and
force inherent in this concept probably became idealized and mythified in the
course of time, becoming the personal god of the emperor. This semantic
evolution can be further explained by the allophones bla/lha and by the bivalent
nature of beings who are considered to be simultaneously human and divine.
- Finally, Gesar is directly presented as a btsan po by Mipham who calls
him ‗Flower of the God Brahma‘ (tshangs pa lha yi me tog in T.45: 84), which is
an epithet of king Khri srong lde‘u btsan.247 Moreover, Gesar‘s celestial father is
Sita Br hma, the sku bla of Srong btsan sgam po (T.45: 60).
5.2.2 The volatile situation of 19th century Eastern Tibet
As a disputed region at the edge of Tibet and China, Khams has gone
through a few difficult times since the beginning of the 18th century. The center
of the Ris-med movement was the kigdom of sDe dge, in Khams.248 At the time
when Gesar rituals became systematized by Mipham, the house of sDe dge was
246
See Walter 2009: 97ff.
Likewise, in Tsering 2003: 108 verse 123 (Tibetan),114 (German trs.), the author calls Gesar
the ‗second Khri srong‘ (khri srong gnyis pa). This association is also made in the Tibetan
chronicle gDung rabs me long (17th century) and in the history of the rLangs clan, the rLangs po ti
bse ru (see Tsering 1979: 163–165).
248
Stein gives some historical elements regarding the kingdom of sDe dge in Stein 1959: 220ff.
247
296
collapsing and its kingdom disintegrating. Gene Smith shows how the ruling
family became divided at the end of the 18th century as a result of sectarian hatred
between supporters of the rNying ma and Sa skya schools.249 Traditionally, the
first son of the family became the king while the second would be the abbot of the
state Sa skya pa monastery.250 Problems occured when the rNying ma school
attracted the devoted support of some members of the sDe dge house. This was,
however, soon followed by the rebellion led by mGon po rNam gyal of Nyag
rong, an adjacent province. This event gave the dGe lug pa-controlled central
Tibetan government a reason for sending troops to Khams, which once again tilted
the balance of power towards another school, the dGe lugs pas. At that time,
Mipham was about 17 years old, and he had to stay for a few months in mGo log,
away from the Nyag rong chief‘s invasion of sDe dge.
During the post-war period, in the 1870s, as the situation was still unstable,
‘Jam dbyangs mkhyen brtse‘i dbang po and later ‘Ju Mi pham rgya mtsho had to
take responsibility for many of the temporal affairs of the kingdom since they
were much respected by all schools and people in power. Gene Smith describes
the political situation of Khams at that time as ‗extraordinarily complicated‘
(Smith 2001: 249). Indeed, in addition to the religious divisions, there were many
other reasons why the kingdom was disintegrating. Thargyal shows how the social
structure of the kingdom was undermined by a lack of manpower and the absence
of a monetary system, which prevented any evolution of the social interactions
between the king, the nobility, non-noble leaders, and taxpayers or dependents.251
249
See Smith 2001: 24.
See Thargyal 2007: 47ff.
251
See Thargyal 2007: 37ff.
250
297
A number of estates started operating as independent mini-kingdoms taking
advantage of the weakness of the central government of sDe dge:
In other words, in Dege there were state appointees who were under
the supervision of the monarch through the cabinet ministers. So long
as the central political apparatus was efficacious and intact everything
functioned bureaucratically, but when the centre could no longer
maintain this a tendency towards centrifugal process took place in
Dege.252
The state of affairs became increasingly unstable, with all states and regions
around sDe dge also being in extremely volatile political situations (e.g. mGo log,
Nyag rong, and later Ba tang). Khams was an aggregation of about twenty-five
states, kingdoms, and unruled areas. Border clashes and other occasional
skirmishes could potentially involve either the Tibetan central government or the
Chinese authorities. Rebels against the laws of sDe dge could easily find
sanctuaries in neighbouring regions such as mGo log where they were welcomed
and protected. The Qing empire tried to control the local nexus of power in
Khams by granting titles, although its actual influence was in fact limited. Some
officials and troops had, however, been posted in Khams since 1748, which, as
one can easily guess, contributed to further complicating this situation, the control
of which went well beyond what the house of sDe dge could handle. On the
economic front, Han merchants were also present in Khams in significant
252
Thargyal 2007: 53.
298
numbers because the main interest from the bordering Chinese provinces was
above all to keep the tea and salt trade going.253
As the internal cohesion of the kingdom began to crumble, and many
political, social, and religious institutions were actively competing against each
other instead of collaborating, the monasteries de facto became the nexus of
economic and social interactions on a magnitude that could not be ignored. This
pattern was not something new in Tibetan history. The military expansion of the
Tibetan Empire had compelled Khri srong lde btsan to increasingly rely on the
sangha as official representatives of the Empire ten centuries earlier.254 This
institutional emergence of the sangha provided the Tibetan emperors with ‗a
professional class of literati‘ that was necessary to rule the empire. The empire
collapsed, and the monasteries remained the only institutions educating the
administrators any form of government would need to run the country. A good
illustration of this is how ‘Jam mgon Kong sprul became recognized as a sprul sku
(‗reincarnation‘ of an earlier master). In order to avoid losing a young promising
monk to the government of sDe dge in need of a secretary, Si tu Rinpoche decided
to recognize ‘Jam mgon Kong sprul as a sprul sku who was sufficiently connected
with his monastery so that ‘Jam mgon Kong sprul would need to stay. Not only
was there to a certain extent a competition for the best people among monasteries
and government offices, but the goals of these powerful institutions were not
entirely aligned.
253
254
See Coleman 2002.
See Walter 2009: 25.
299
In this context, the king became a kind of super manager, more so than the
warrior btsan pos had been. Although sDe dge was occasionally involved in
armed clashes with neighboring states, it had no significant military troops of its
own, having politically relied on the Mongols and the Sa skya school for more
than a century. The ancient feudal and martial culture of oath must have indeed
been quite limited:
Thus, it appears that most of the feudalistic characteristics such as
enfeoffment, seigneurial immunities, warriorship, chivalry, dyadic
personal relationship, homage, and fealty were absent from Dege.255
As if this was not enough, in a cultural context where magic was a source of
political power and legitimacy, the nobility of Khams was apparently not
endowed with the divine powers of the mythic btsan pos.256
5.2.3 Magic as the source of all (political) power
Subbotsky proposes the following definition of magic:
In contrast to physical reality, magical reality is based on magical
causation. At least four types of causal effects can be qualified as
truly magical: (1) the direct effect of consciousness over matter, such
as affecting or creating physical objects through the effort of will
(mind-over-matter magic); (2) the sudden acquisition of spontaneity
by a nonanimate physical object (animation magic); (3) a violation of
255
256
Thargyal 2007: 52.
For a description of the btsan pos‘ magic powers, see Stein 972Ś 61.
300
the fundamental laws of object permanence, physical space, and time,
such as one physical object inexplicably turning into another physical
object in an instant (nonpermanence magic); and (4) when certain
objects or events affect other objects or events in a nonphysical way,
through similarity or contagion (sympathetic magic).257
Magic can be further divided into mind-over-mind magic (e.g. spells
affecting others‘ minds) and mind-over-matter magic (e.g. spells or rituals
affecting physical events in contradiction to fundamental physical laws). If we
accept the definition of magic as ‗counterphysical supernatural causation‘ in order
to reach material or immaterial goals by means of mind,258 and if we understand
the magical dimension of ritual, then we begin to recognize that magic pervades
Tibetan society in the form of its numerous rituals:
Look around almost anywhere you find yourself in the greater Tibetan
cultural world—in Tibet, certainly, but also in Bhutan, Mongolia, and
the Nepalese Himalayas—and you see ritual.259
Magic activated by means of rituals is all-pervasive in the traditional
Tibetan society. At the time of ancient and imperial Tibet until the time when the
Gesar rituals were composed, magic was power and power was magic.260 In a
way, magic represents the capacity to change circumstances supernaturally instead
257
Subbotsky 2010: 5.
See Subbotsky 2010: 4–13.
259
Cabezón 2010: 1. Cabezón proceeds to detail various rituals one might ‗bump‘ into in the
course of a single day in Tibet.
260
All the most important personalities in the empire were considered to be endowed with magical
powersŚ ―Those [seven wise king‘s] ministers have, in truth, an almost magical (‘phrul) wisdom
and knowledge, enabling them to invent new techniques and win duels of magic and illusion. The
king, too, in his capacity as a ‗god‘ is referred to with the same attribute (‘phrul -gyi lha btsan po)‖
Stein 1972: 132. Duel of magic seems to have been widespread at that time.
258
301
of being controlled by them. In the Tibetan view of everyday reality, human
beings are dependent on circumstances in the form of external events or internal
phenomena such as emotions or habits to the point of being effectively controlled
by them. On the other hand, freedom is dependent upon having the capacity to
control one‘s environment instead of being controlled by it. The most powerful
way to achieve this is, by definition, supernatural causation, namely, magic.
Rituals are instruments to unleash this magic. They can have different purposes—
relative (e.g. increase wealth), or ultimate (awakening)—but all of them rely on
beings or representations that are supernatural from a materialist perspective.261
Among such rituals, we find rites for protection, exorcisms (e.g. zlog pa),
purification rites (e.g. sel, bsangs, tshan), ransom rites (e.g. glud, yas, bla bslu,
mdos262), funerary rites, popular rites (e.g. gto263), apotropaic rites (e.g. klung
rta 264), tantric practices such as sādhanas and guru yogas, rites for prosperity (e.g.
g.yang sgrub, nam mkha‘), divination, etc. If we detail all the practices and rites
involved in divination alone, the degree of sophistication and creativity employed
by the Tibetan genius in this area becomes quickly apparent: ju thig (string
divination), lham sgrog gi mo (bootlace divination), bya mo (bird divination),
phyeng ba‘i mo (rosary divination), gzan ril sgril pa (tsampa ball divination), sog
pa‘i mo (shoulder blade divination), rde‘u mo (pebble divination), ‘bru mo (grain
divination), rnga mo (drum divination), mdzub gu‘i mo (finger divination), gnyas
mo (song divination), nyal mo/lung bstan zhu pa (dream divination), lha phabs
nas mo rgyag pa (oracle divination), mda‘ mo (arrow divination), sho mo (dice
261
This appears very clearly in works composed by modern masters, such as Thinley Norbu, in
their writings about the nature of reality from a Vajray na perspective (see Thinley Norbu 2006).
262
See Blondeau 1990.
263
See Lin 2005a & 2005b.
264
See Karmay 1993a.
302
divination), pra mo (mirror divination), ‘ur rdo‘i mo (sling divination), and bya
drug gi mo (six birds divination).265 We even find among rituals recreational
practices such as glu rol, a ritual involving the offering of games, entertainment
and music to local deities.266 What is the source of this magic, the source of
supernatural power invoked through these rituals? For the Tibetans of this time, it
would be what we would term ‗supernatural beings.‘ The capacity to connect
with, relate to, and invoke these ‗supernatural beings‘ is crucial to produce
supernatural effects. Human beings are human beings, limited by circumstances
and and their previous actions (karma). Magical power comes from what is
‗superhuman‘, and, as we have seen, ‗superhuman‘ acts inform and pervade the
Gesar epic.267
If we return to the socio-political environment of the ris med movement, it
appears that the local rulers of sDe dge did not have either the magic powers of
the btsan po or the fearless warrior features of mGon po rNam gyal of Nyag rong.
Where Tibetan nobility retained a certain political role as in Khams, the yon
mchod model (the institutionalized relation between the royal donor and his lama)
resulted in ‗subcontracting‘ magic to the sangha which de facto had a monopoly
over magic and, in due time, political power.268 The original Tibetan political
system had been built around an ‗inspired warrior-leader‘.269 Political power had
See Jiacuo 1994: 405–406. ―Five kinds of divination are connected with Gesar‘s name. That isŚ
‗Gesar‘s arrow divination‘, ‗Gesar‘s dice divination‘ (ge-sar-sho-mo), ‗Gesar‘s mirror divination‘
(ge-sar-pra-mo), ‗Gesar‘s sling divination‘ (ge-sar-‘ur-rdo‘i-mo) and ‗Gesar‘s six birds divination‘
(ge-sar-bya-drug-gi-mo).‖ (Jiancuo 1994Ś 406).
266
See Buffetrille 2004.
267
For an analysis of shamanism and magic in the epic, see Samuel 1994: 53–55.
268
As an interesting matter of fact confirming this theory, the only rites that the btsan pos refused
to give up as they were introduced to Buddhism were those connected with the sku bla.
269
Walter 2009: 30.
265
303
two dimensions: horizontal and vertical.270 The horizontality of power was
represented by the king‘s capacity to rule his human subjects in the four
directions, a feature of the Gesar epic in which Gesar subdues the four tribes
surrounding Gling in the four cardinal directions. This is the plane where the
warrior aspect of the inspired king first and foremost manifests. The verticality of
the king‘s power is represented by his relations with supernatural beings or by his
supernatural origin, insofar as this supernatural origin guarantees his capacity to
communicate with his ancestors and hence, enjoy the privilege of their
supernatural powers. In the epic, when Gesar uses this ‗magic‘, he is usually
alone. When magic is used in a decisive fashion, the hero subjugates demons
single-handedly without his troops and armies that are sent back as they are
irrelevant in this context. The space between the zenith where supernatural beings
abide and the nadir where human beings live represents the plane where the magic
powers of the king manifest. In this sense, the king is an intermediary between the
higher gods and human beings, as symbolized at a later period in the ‗mountain
cult‘. Samuel explains that ―the view of political authority in the epic is
inextricably linked with the question of shamanic power‖ (Samuel 1994Ś 55). This
is also a feature of the rituals in which ‗supernatural beings‘ take the form of
wordly deities and more importantly, the trikāya. The question therefore arises,
could this corpus of Gesar rituals and practices have been developed and
systematized precisely at that time and in this place on account of the necessity to
reconcile ultimate goals with more down-to-earth matters linked to the chaotic and
extremely volatile situation of Eastern Tibet resulting from the incapacity of the
270
See Hazod 1991.
304
local ruler to display the powers of an inspired warrior-magician?271 The
formulation of this question, ethnocentric as it is, seems to imply that the cult of
Gesar is essentially the result of socio-economic factors. From a slightly different
perspective, namely, the point of view of ‗Gesar practitioners‘, the formulation of
this question could, however, equally have been, did the corpus of Gesar practices
manifest at that time on account of the needs, aspirations, and karmic connection
with Gesar of the people of Eastern Tibet? A positive answer would make sense
from an emic and an etic approach alike, but then the question would become,
how were these Gesar rituals and practices supposed to attain their goals in the
cultural and spiritual context of 19th century Eastern Tibet? In other words, what
is the ‗cultural and spiritual logic‘ of these rituals and practices?
5.3 The cultural and spiritual substrate of magic in the
Gesar practices
5.3.1 Foundational myths in the Gesar epic
Although the Gesar epic is not part of the Gesar ritual itself, there is little
doubt that the epic is to the ritual what the proclamation of the origin (smrang) is
to the Bon ritual. A cursory look at the storyline of the epic shows that some
important narrative elements are in resonance with thematic ideas found in key
foundational myths of the rNying ma tradition:
271
It is explained in Tsering 1979: 169 that the cult of Gesar was very popular in sDe dge.
305
(1) The thematic idea of the divine origin of the king in pre-Buddhist myths:
In these autochthonous cosmo-theogonic myths, the king, like Gesar, descends
from heaven in a time of chaos to establish a new world, which is the reason for
his sacred nature.272
(2) The thematic idea of the universal monarch (cakravartin) in the sense of
the Indian Buddhist myth: In the edition of the epic to which Mipham
contributed, the chapter of the horse race was re-structured on the basis of the
seven great symbols of a cakravartin (i.e. wheel, elephant, horse, magic jewel,
queen, minister, and general). Great beings have the possibility to manifest either
as a Buddha or as a cakravartin, his secular counterpart. Cakravartins have the
same marks at birth than those of a Buddha. Gesar represents the universal
monarch par excellence, and Stein even established many parallels with
Alexander the Great.273 The Tibetan myth of the btsan po is compatible with the
Indian myth of the cakravartin,274 which, in the case of the Gesar epic, is another
factor of religious syncretism between Bon and Buddhism. The cakravartin as a
supernatural being vanquishes his enemies, not to tyrannically obtain the
submission of the conquered peoples but to liberate them without using violence.
Likewise, in the epic, Gesar avoids mass battles; he liberates by means of magic
and in a tantric and ritualistic way the demon ruling the country he wishes to
conquer. Finally, like a cakravartin, Gesar is the monarch of the four quarters by
virtue of his karma. As Penner explains,
272
See Karmay 1994: 408.
See Stein 1959: 280–283,381–383.
274
Walter 2009: 123 thinks that the btsan pos were probably from the beginning considered to be
cakravartins.
273
306
Wheel-turning monarchs are superhuman agents; they do things you
and me [sic] cannot do. What human kings do in comparison to them
is quite irrelevant. They govern a universal realm just as the Buddhas
teach liberation on a universal scale. The Buddha often spoke about
Buddhist community, and the sangha, as a community of the four
quarters. I do not think he meant India or the geography of a particular
kingdom. As we have seen, the ―four quarters‖ are clearly cosmic in
significance.275
(3) The thematic idea of ‘recognition/awareness’ (dran pa) and sleep as found
in the rDzogs chen myths of Samantabhadra and the amnesic monarch: The
origination of rDzogs chen in the world is narrated by Klong chen pa in Theg
mchog rin po che‘i mdzod by means of the myth of Samantabhadra.276 In this
narration, Samantabhadra, arising from the primordial ground of being before the
separation into saṃsāra and nirvāṇa, recognizes the spontaneously present (lhun
grub) primordial purity (ka dag) simply by means of knowing his own nature
(rang ngo shes). Spontaneously liberating himself in this way, he achieves
awakening as the dharmakāya while the world appears from his own expressive
power (rtsal). As Kaptein emphasizes it,
What is crucial for the Nyingmapa is that this account establishes an
essential relationship between the primordial Buddha and sentient
275
276
Penner 2009: 195.
See Kapstein 2000: 168ff.
307
beings, such that it be possible for us to recover the ground of our
being and thus participate in Samantabhadra‘s enlightenment.277
In another myth, in direct contrast with this one found in Rig ‘dzin rgod
ldem‘s Kun tu bzang po‘i dgongs pa zang thal, a king, allegorically representing
mind, is under the influence of his five ministers, the five emotions (i.e. stupidity,
desire, hatred, pride, and envy). He apprehends everything dualistically, unable to
wake up from this fiction. One day, when the five ministers are not present, a man
comes who begins to teach him dran pa ‗recognition‘ or ‗mindful
attentiveness‘.278 This symbolic thematic idea of sleep as a loss of awareness also
occurs on several occasions in the epic.279 When Gesar is still a child,
Padmasambhava has to remind him of his mission. Later, in the bDud ‘dul
chapter, Gesar kills the demon of the North, Klu btsan, having received the help of
the demon‘s wife who then drugs him so that he completely forgets to return to
Gling. Avalokite vara himself finally wakes Gesar up from his sleep. The
symbolism of the demon‘s wife is, on the secret level, fascinating; it is both that
which destroys dualism and that which intoxicates. Since Gesar is generally
accepted
as
an
emanation
of
Padmasambhava,
the
nirmāṇakāya
of
Avalokite vara, and all are associated with the Padma family, the doctrine of the
three kāyas manages to reconcile the apparent dualism of the narrative with the
atemporality of Gesar as Avalokite vara, the two being ultimately not separated
277
Kapstein 2000: 169.
This allegory is analyzed in detail in Kapstein 2000: 179–271. Kapstein suggests ‗mnemic
engagement‘ for the technical term dran pa. In the deepest sense, dran pa in the context of rDzogs
chen means ‗the immediate recovery of the self-presenting awareness of the dharmakāya (see
Kapstein 2000Ś 184)Ś ―In its most characteristic sense, then, dran- in Great Perfection thought as
represented by Rikdzin Gödem refers to awareness qua awareness orienting itself to its proper
ground.‖ (Kapstein 2000Ś 187).
279
Similar themes about sleep and amnesia are analyzed in Eliade 1998: 114–118 and interpreted
as a ‗pan-Indian motif‘ and are also found in Greek mythology.
278
308
from one another. The lexeme dran pa, like an echo to these foundational myths,
is a common term in the Gesar rituals, showing that Gesar‘s real nature goes well
beyond its outer aspect owing to its polysemic character:
You [Gesar] who are amused by the dance of the joyful activities
[accomplishing] all desires,
Who ravish minds by [merely] being seen,
Who stimulate the fruition [of accomplishments] by being [merely]
remembered (dran pa),
Who bring glory into being by being accomplished, owner of deathlessness
and long life, . . . (T.85: 101–104)
(4) The thematic idea conveyed by the tantric myth of Rudra consisting in
clearing the confusion resulting from the loss of recognition of one’s own
nature by means of awakened confusion itself: In this myth of the rNying ma
school narrated in O rgyan gling pa‘s Padma bka‘ thang,280 a disciple having
received the highest teachings but misunderstanding them, when proven wrong,
becomes mad with anger and turns against his teacher and the teaching,
committing thereafter many evil actions. More than 20,000 lifetimes later, he is
reborn as an extremely powerful demon that threatens the entire world, including
the abodes of the gods. Finally, Avalokite vara and T r in the form of wrathful
deities, Hayagrīva and Vajrav r hī, decide to combat the demon. Hayagrīva
makes himself minute and enters Rudra‘s body via the anus. Once inside,
Hayagrīva grows into enormous proportions. Rudra is subdued. Hayagrīva now
280
Because of the complexity of this myth, the account given here has to be abridged. For the
complete story, see Kapstein 2000: 170–176.
309
appears in the form of Rudra, and only Hayagrīva‘s horse head is visible at the
crown of Rudra‘s head. There are many ways to interpret this multifaceted myth.
In the light of the Gesar epic, it appears that a deep and persistent confusion, in
the sense of sheer evil madness, results from misusing the teachings, the antidote
to confusion, thereby turning the teachings into poison. To release those who have
transformed the instrument of liberation itself into an instrument of slavery
requires forceful and violent means. At another time, Gesar transforms himself
into an iron bee to enter the body of a demon in order to liberate him. The
message is clear: it takes a demon to liberate a demon. Awakened confusion is
used to vanquish confusion itself. Chemin faisant, Gesar himself takes on the
attributes of a powerful gnyan, mirroring thereby Hayagrīva‘s appropriation of the
form and magical powers of Rudra, 281 like Siegfried, the Nibelungen hero, who,
having killed the dragon Fafner and tasted its blood, suddenly starts understanding
the language of birds. Thus the awakened mind takes the form of confusion and is
then in a position to use the awe-inspiring energy of confusion itself in order to
liberate confusion from confusion by confusion.
Through these thematic ideas found in the narration of Gesar‘s adventure,
the Gesar epic conveys the foundational myths of the Gesar rituals. The epic is
also, but not only, a symbolic account of sacred history taking place in a time
beyond any particular time.282 Foundational myths have, from this perspective,
nothing to do with falseness; they actually represent accounts of a true ‗timeless‘
story. A superhuman agent, Gesar, establishes a new order of things out of chaos.
281
See T. 12: 7–8 which explicitly refers to the myth of Rudra and identifies Gesar to Heruka.
For a similar interpretation of the relation between history and myth in the context of the Buryat
version of the epic based on Dumézil and Levi-Strauss‘s works, see Hamayon 1981Ś 159. Myths
cannot be reduced to social practices and their temporality, in the sense of a medium
communicating the historicity resulting from a given social consensus.
282
310
It is a cosmogonic act of creation typical of myths representing what Eliade called
―the dramatic breakthrough of the sacred into the world‖. The epic is the medium
that makes the listeners aware of this ‗true history‘. As in the case of the rDzogs
chen myth of Samantabhadra, myth is not fiction but a perfectly valid disclosure
of how things are beyond time and space in contradistinction to how things
appear to be now. On a symbolic level, the myth of Gesar is true history because
it deals with what is real, not with what seems to be real. The symbols conveying
this may be particular to a certain time and a certain place for the sake of
communication; in other words, they may be conditioneal, historical, temporal,
and dependent on culture, but what is pointed out by these symbols, the meaning,
is universal. The atemporal nature of the Gesar myth, rooted as it is in the cultural
and historical context of medieval Tibet, resounds like a direct answer to Arjuna‘s
interrogations in the Bhagavadgītā.283 The demonic aspect of illusion is not that it
is happening but that it is taken to be real. Historicity is only an obstacle to the
unconditioned insofar as the conditioned is taken to be real, otherwise, historicity,
the conditioned, actually reveals the unconditioned, as is pointed out in rDzogs
chen.
The meaning of the epic can therefore be understood on different levels:
outer, inner, and secret, the common typology of tantric reality influenced by the
doctrine of the trikāya. In this sense, there is no rejection of historicity but the
necessity for its dépassement. Indeed, as Campbell observes,
From the perspective of the source, the world is a majestic harmony of
forms pouring into being, exploding, and dissolving. But what the
283
When Arjuna sees his relatives in the army he must fight, he suddenly finds himself in a
dilemna as he must choose between righteousness and killing his own kin.
311
swiftly passing creatures experience is a terrible cacophony of battle
cries and pain.284
The Gesar epic is an attempt to unify and integrate these various levels of
reality into a coherent whole. It can be seen as a template for everyday life, an
exemplary model of superhuman conduct inspiring human beings looking for
meaning in the midst of apparent chaos. The myth here is not a tool to enforce
social conformity through blind repetition of an archaic value paradigm. It is first
and foremost an instrument made of archetypal symbols triggering specific states
of mind and emotions conducive to imitation and behavior modelling. The Gesar
epic qua myth obviously aims at providing a model that shapes one‘s vision and
thus one‘s actions. It draws on the map the hero‘s journey, giving meaning and
direction to those lost in the maze of meaninglessness and purposelessness.
Campbell almost seems to describe the outer meaning of the Gesar epic, when he
states:
The only way to affirm life is to affirm it to the root, to the rotten,
horrendous base. It is a kind of affirmation that one finds in the
primitive rites. Some of these rites are so brutal you can hardly read
about, let alone look at, them. Yet they present a vivid image before
the young adolescent mindŚ life is a monstrous thing, and if you‘re
going to live, you‘ve got to live this wayś which is to say, within the
traditions of the tribe.285
284
Campbell 2008: 247.
Campbell 2004Ś 4. ‗Traditions‘ in this sense does not refer here to the necessity of being
socially conformist but emphasizes the fact that the ideas conveyed by the myth have been tested
by time on a practical level.
285
312
On a more symbolic level, the Buddhist demons representing the
monstrosity of life stand for the belief in self, belief in the reality of oneself and of
phenomena, namely, that which divides the original ground that is primordially
beyond union and separation. Gesar‘s demons are tyrantsŚ they have divided the
primordially wide open and unimpeded space into four regions, symbols of the
illusory boundaries imposed by the dualistic notions of a confined self. In a way,
they represent the four extremes of Madhyamaka philosophy. Gesar is, in this
context, the hero who fights his way out of the maze by dismantling all of his
illusory and fictional limitations, be they outer, inner, or secret. As a being limited
by time and space, he has to assert his own timelessness without negating his own
historicity. In this sense, the myth of Gesar is extraordinarily complex: it is woven
with the threads of myriad symbols, as Mipham displayed when he edited the
horse race chapter along the lines of the seven treasures of a universal monarch,
used on that occasion as a purely hermeneutical device. The main function of the
epic, however, is relatively simple: it is to set a direction by offering meaning and
purpose within the labyrinth of ordinary life, its baffling meaninglessness and
bewildering chaos. The question arises, though, once the Gesar practitioner knows
what is happening here and now, and where to go, how does (s)he actually get
there?
5.3.2 The ancestral bsang rituals at the inception of the
cult of Gesar
The bsang rituals were historically the first Gesar rituals, as we have seen
above, and they represent the Gesar ritual par excellence. A bsang rite is usually
313
connected to a local mountain god. It is not just an offering of smoke where
presents for the invoked deities are visualized as the smoke rises. In the Bon
practices, the smoke offering was more of a fumigation, purifying defilements.286
The impurities (grib) eliminated by this rite are all those that stem from actions
weakening the positive force of life and increasing the forces of disorder,
including emotions such as anger, jealousy, etc., as well as the taints of evil acts
such as murder of relatives, incest, etc. The concept of grib is very important in
order to understand what exactly is purified by means of smoke. Schicklgruber
defines its general meaning as ‗chaos‘—anything that goes against harmonious
‗social order‘. At its core, grib therefore represents disharmony, disorder.287 Bon
and pre-Buddhist deities were to be purified from any kind of such impurities:
The Ge-khod deities in general, like the great lha-ri (mountain
deities), are viewed as gtsangs-rigs lha (gods of the pure order),
limpid beings who must not be sullied by human activities.288
A Bon text translated by Karmay, ―The Purification of Ge-khod‘s
Pollution‖, shows that fumigation rituals of purification were probably originally
linked to confession and repentance. For Buddhists too, the bsang is the means to
eliminate contaminations affecting, offending, or provoking spirits, demons, and
gods as a result of negative human actions,289 as is also obvious in the Gesar
bsang rituals. Karmay shows that confession and repentance originally preceded
the smoke rite, the rite of purification of the gods through the inhalation of the
286
See Norbu 1997: 109Ḍ112. The bsangs rituals are associated with sel rites (exorcisms).
See Schicklgruber 1992: 723ff.
288
Bellezza 2008: 302.
289
See Norbu 1997: 112.
287
314
smoke.290 He stresses the fact that Buddhist deities cannot be affected by these
grib and that a buddhist bsang
. . . is based on a radically different concept. They always rely upon a
specific deity for purification and the aim of the ritual is to obtain his
blessing. . . . The Buddhist rituals generally aim at ‗purifying‘ the
‗pollution caused by emotions‘ (kle a, nyon sgrib) and ‗sin‘ (pāpa,
sdig pa) in the Buddhist philosophical sense of these terms.291
While it is correct that the Gesar ritual integrates this aspect common to
Buddhist bsang rituals as described here, it seems difficult to deny the fact that
some beings for which the bsang is performed in Gesar rituals can indeed be
affected by grib and, as a consequence, syncretic Buddhist rituals such as these
often integrate the indigenous Bon conception of bsang as defined by Karmay, but
limits the purification to worldly beings. The original concept of bsang was
founded on reciprocity, as in the glud ritual, and not on the offering of a
scapegoat.292 The aim of the glud ritual is to recapture what has been lost. The
same is also somewhat true with purification by means of smoke. The goal of
these rituals is indeed to eliminate impurities and to ‗recapture‘ the original state
of purity and harmony by means of purifying the grib so that the protective deities
of the clan who are able to deal with demons, spirits, etc., will grant their
protection. The purification is based on the principle of reciprocation ‗give and
take‘ in order to strengthen social harmony. The purification by smoke is therefore
a revitalization of the sacred bond between humans and their ancestral protective
290
See Karmay 1998: 404Ḍ405.
Ibid.: 396Ḍ397.
292
Ibid.: 396Ḍ397.
291
315
deities in order to maintain this harmony.293 In the present case, it is based on the
notion of the clan. Fragrant smoke here, as a means to communicate, is probably
used because the protectors involved in a bsang were originally deities of the
intermediate space (gnyan). In this section of the ritual, Gesar appears as a
traditional ancestral mountain deity,294 the usual recipient of bsang offerings, who
manifests in the form of a fierce gnyan.295
Karmay defines mountain deities as follows:
By the mountain cult I mean particularly the secular worship of the
mountain deity (yul lha, gzhi bdag), who is usually depicted in the
style of a traditional warrior and is worshipped as an ancestor or an
ancestral deity for protection. . . . The origin of the cult of yul lha-type
mountain deities pre-dates the pre-Buddhist [sic] era.296
Karmay explains that the mountain cult is related to the clan-based
organization of Tibetan pre-Buddhist society and, as such, is a matter of social and
political identity.297 The propititiation of mountain gods was associated with the
obtainment of power, capacity, and good fortune (i.e. rlung rta, g.yang, srog,
etc.).298 Their cult reflects this fundamental relation between clan identity and
protectors. The protectors are the guardians of social harmony among the clan
293
See Karmay 1994: 412.
For various examples of the mountain cult in a Tibetan and Himalayan context, see Blondeau
1998.
295
In the present ritual, Gesar is identified with a gnyan (SDG 8), a warrior (SDG 32Ḍ42, 65, 66Ḍ
68, 70, 72Ḍ79, 82, 86), a mountain (SDG 71, 83, 84), a gzhi bdag (SDG 68).
296
Karmay 1998: 426. For a description of such a deity in Southern Tibet (sGang dmar), see
Diemberger 1998.
297
See Karmay 1998: 432Ḍ449 and 2005: 32Ḍ51, which explains the relation between these deities
and the ritual of bsang.
298
See Bellezza 1997: 31 with regard to the cult of gNyan chen thang lha. A very interesting
rNying ma prayer dedicated to rMa chen, Gesar‘s protector, shows Gesar as part of rMa chen‘s
retinue (see Buffetrille 2000: 160–161, cf. Buffetrille 2004a for a presentation of the recent
evolution of the rMa chen pilgrimage).
294
316
members. Maintaining order and a certain level of cohesion requires their
benevolence and protection. As mentioned above, supernatural power, magic,
comes from supernatural beings. It is necessary because the ordinary nature of
human life is brutal and tragic. Survival, in a way, is a supernatural deed. In the
context of the Tibetan pre-Buddhist society, protective deities are associated with
the ancestors of the patrilineal clanship. A certain level of social harmony and
order was of primary importance to the clan as a key-aspect of society needed for
survival and expansion. This connection between mountain deities, the ancestors,
and the familial structures has also been associated with the myth of the first
Tibetan king gNya‘ khri btsan po299 although there is no evidence that bsang
rituals per se were originally related with the Empire.300 However, the relation
was made between the mountain cult and the vertical dimension of the first kings‘
power that came as a result of being directly connected to their supernatural
ancestors, a crucial factor in maintaining the cohesion of their confederation of
clans. The cult of the mountain as the embodiment of the ancestral protector
probably quickly developed a social and political function apart from its purely
religious aspect. The mountain connects the celestial world of the ancestral lhas
with the earth,301 and is furthermore in itself a representation of the intermediate
space in the traditional Tibetan tripartite segmentation of the universe.302 The
299
See Karmay: 2003: 69 For a detailed account of the relationship between the first Tibetan kings
and the mountain cult, see Kirkland 1982. In this section about the mountain cult, the yul lha is
emphasized in contradistinction to the gnas ri. Huber 1999: 11–57 establishes the main
characterisitics of the yul lha/gnas ri concepts.
300
Walter in his study about imperial Tibet has argued that bsang rituals, however, do not make
references to the Tibetan empire as such (see Walter 2009: 232).
301
Mountains are also called ‗pillars of the sky‘ (gnam gyi ka ba). They were sometimes identified
with the dmu ladder or rope used by the kings and the ancestors to descend from heaven and return
there. It is seems that the bsangs was originally used as a way to establish such a connection with
the world of ancestors (see Stein 1972: 203,211,222).
302
See Hazod 1991: 213.
317
introduction of the Buddhist maṇ ala in Tibet suggests yet another model
confirming the pre-Buddhist and Bon beliefs. Gesar is, in fact, repeatedly
compared to Mount Meru in the bsang rituals translated here. The stability of the
mountain as the axis mundi that does not move but around which everything
revolves is a multivalent symbol across the outer, inner, and secret aspects of socalled reality. This symbolic nature of the mountain in relation to this sacred
genealogy is confirmed by the fact that a community, in the event of migration,
could transfer its sacred protector associated with a particular mountain to another
mountain. Tibetan kings were similarly carrying their ancestral deity within
themselves. This was easily achievable since deities could take different supports
(e.g. mountains, animals, people, or objects) for their bla, a process evident
throughout the Gesar epic.303 The first Gesar bsang rituals were probably
imitations of what Gesar does in the epic to worship his own protectors. In this
respect, mundane attainments (e.g. luck, power, health, etc.) figure prominently
among the objectives of the ritual, just as in other rites related to mountain deities.
Yet, in the Gesar practices systematized by Mipham, the original condition of the
great perfection, ‗rDzogs chen‘, the spontaneously present primordial purity, is
what is meant by the allegory of the original supernatural ancestor. The state of
sheer knowing (rig pa) is this ancestral, original, primordial supernatural power—
supernatural from an ordinary perspective—both because it is beyond time and
because all illusory manifestations within time are the expression of its creative
power (rtsal). As such, it represents the fourth time that is not subject to decay
and death, the time beyond past, present, and future, where nothing needs to be
303
See Bellezza 1997: 33.
318
added or taken away. The moment of power is the very nowness of the present
moment, always as it has actually ever been. Past and future can only happen in
the present. Even a thought about the past happens in the present and so does a
thought about the future. Nonetheless, since the temporal surges as the expression
or texture of timelessness (i.e. mdangs), there is a potential on this level for
change and transformation, namely, magic. As Eliade explains,
It is here that we find the greatest difference between the man of the
archaic societies and modern man: the irreversibility of events, which
is the characteristic trait of History for the latter, is not a fact to the
former. . . . On the contrary, what happened ab origine can be
repeated by the power of rites. For him, then, the essential thing is to
know the myths. It is essential not only because the myths provide
him with an explanation of the World and his own mode of being in
the World, but above all because, by recollecting the myths, by reenacting them, he is able to repeat what the Gods, the Heroes, or the
Ancestors did ab origine. To know the myths is to learn the secret of
the origin of things. In other words, one learns not only how things
came into existence but also where to find them and how to make
them reappear when they disappear.304
This knowledge of the foundational myth and of the process to actualize it at
will through the ritual forms the basis of magic, the method to obtain outer, inner,
and secret accomplishments. In the Gesar practices of the ris med movement, the
ritual is in this sense a ‗time machine‘ with regard to primordial nowness.
304
Eliade 1998: 13–14. Stein, acknowledging the importance of myths of origin in the epic,
touched the subject as well in his comprehensive study of the narrative (see Stein 1959:455–474).
319
According to the type of ritual performed (i.e. bsang mchod or sādhana), the
Gesar practitioner becomes contemporary wih Gesar‘s chanson de geste and
directly participates in it as one of Gesar‘s companions, or recognizes in
himself/herself what Gesar symbolically represents in his various aspects and
forms. The Gesar ritual is therefore also a reenactment of the foundational myth,
something often noted by anthropologists, since from the perspective of the Gesar
practitioners, myth is not fiction but an account of the real. This probably explains
why the early Gesar bsang and gsol mchod rituals were in time accompanied by
various ‗practice texts‘ and instructions such as sādhanas, man ngag, snying thig,
etc. The cult of Gesar, as such, is an etic label. It is never used within the tradition.
From an emic perpective, one speaks of Gesar as a protector, a yidam, or a
manifestation of the guru, and his practice is not cut off from the rest of the tantric
teachings one would receive in one‘s tradition. It remains part of one‘s path as a
component that is not distinguished from the rest in any particular self-conscious
way. As we have seen, Gesar is fused with the rDzogs chen teaching in the ris
med tradition. As in all Tibetan tantric practices, receiving the information is a
first step in order to apply it, and thus actualize the primordial freedom from the
illusion of chaos and bondage. But passively receiving this information contained
in the practice texts is not enough. As one may be caught by an image, a symbol,
and remain particularly committed to it, one is ‗seized by the sacred‘—to use
Eliade‘s expression—as the gates of the original time are opened by the guru. This
is the transmission of power (sbyin rlabs) connected with the empowerment ritual
(dbang) or the entrustment of the life force of the wrathful protectors (srog gtad).
In the case of Gesar who appears as a fierce mountain god, this magical power to
320
access what is beyond the conventional aspect of reality is conveyed by the dgra
bla, a multivalent symbol that operates on all three levels: outer, inner, and
secret.305
5.3.3 The multivalent symbol of the dgra bla as the
source of magic in the Gesar rituals
The representation of facts, things, or persons as symbols is a way of dealing with
‗reality‘ that is explicitly accepted in the epic.306 In many a ritual, Gesar is
repeatedly called dgra bla,307 a key term to understand his symbolic meaning and
transformative function. The dgra blas are pre-Buddhist protective deities,
appearing as fierce warrior gods (gnyan), together with the wer mas, thug kars,
cang sengs, dra mas, etc.308 Their function was to protect the group from attacks
perpetrated by demons spreading epidemics, diseases, or any other calamity that
might affect the clan.309 They are sometimes considered as being part of the ‘go
ba‘i lha lnga.310 These spirits were worshipped in Bon and traditionally
propitiated through smoke offerings (bsang).311 The dgra blas were gods of the
intermediate space, symbolizing movement, and were identified with the gnyans
and the mountains. Some of these deities, such as the wer mas, have zoomorphic
characteristics, appearing partially or completely as animals. It is difficult to
Although in Bon the sri pa‘i sgra bla were considered higher than lha ri, both were very similar
in appearance and in the way they were related to (see Bellezza 2005: 510–51). gNyan chen thang
la is, for instance, also called ‗the chief dgra lha of Tibet‘ (see Bellezza 1997Ś 39).
306
See Stein 1959: 500–501 and Helffer 1977: 402ff.
307
sgra bla, dgra lha, or dgra bla are used sometimes in the same text as synonyms. For the sake
of consistency, dgra bla is used in the present study.
308
The origin of these names is unknown. They might have originally referred to particular
bataillons or elite troops of the Empire army. See the annotated glossary above.
309
See Hoffmann: 1950: 171.
310
The five personal deities protecting each individual. See Dagyab: 2002: 64.
311
See Clemente 2004: 128, Norbu 1997: 51Ḍ62 and Bellezza 2005: 379 ff.
305
321
determine whether these features are to be taken literally or whether they refer to
totemic representations worshipped by warriors for their qualities in pre-Buddhist
Tibet.312
Additionally, dgra blas are related to weapons. For instance, the nine sgra
bla brothers were associated with nine weapons (sgra bla‘i go mtshon sna dgu)
which, in the Bon text rGyal bu gzhon nu rol brtsed kyi mdo,313 were purified by
means of a bsang. This archaic warrior ritual related to one‘s personal protective
spirits symbolized as the sharpness of one‘s blade or the invulnerability of one‘s
armor (see also SDG translated above) could have been at the origin of the cult of
the dgra bla, which might explain why the original Bon orthography sgra
(‘sound‘) became dgra (‘enemy‘, ‗warfare‘, ‗hostility‘, etc.). In the epic, Gesar‘s
weapons have names, and they represent ‗supports‘ (rten) for various deities.314
According to Bellezza, the supports (rten) for the sgra blas in the Bon gZi brjid
rituals are arms and armor.315 In this text, the rGyal bu gzhon nu rol brtsed kyi
mdo, five other sgra blas come from places which are located at the border
between two dualistically opposite worlds (i.e. darkness and light, friends and
foes, etc.). It is interesting to note that these protective deities are, on the highest
level, connected with non-duality. From a more practical point of view, weapons
such as swords symbolically represent the intermediate state—the space—
between life and death, friends and foes, etc. It is probable that in the pre-Buddhist
Tibetan feudal society, warriors offered their arms and armor as support (rten) for
the spirit (bla) of the protective deities of their clan, bringing these arms and
312
See Stein 1959: 456 and Berounský 2009: 26.
This is the fifth chapter of the gZi brjid, the extended biography of gShen rab mi bo. This
chapter has been analyzed in Clemente 2004.
314
See Helffer 1977: 545–546.
315
See Bellezza 2005: 390.
313
322
armor to ‗life‘, which would explain why names were given to them.316 For
instance, in the Bon tradition, bShen rab mi bo requests the sgra blas‘ help and,
following his invocation, they ‗embody‘ themselves into weapons. Likewise, in
Gesar‘s epic itself, three sacred bows are the support for the bla of the Gling
people, and all his weapons bear names describing their divine qualities.317 This
also shows that, just like in SDG translated above, the offerings to the sgra blas
were not conceived as scapegoats but were based on mutual obligation and
reciprocation in the context of an ancestral pact unifying the clan and its
environment represented by mountain deities who protected the group against
untamed malevolent elemental forces personified as demons.
Regarding the different spellings of this term: dgra bla or dgra lha are
usually used in Buddhist texts, and sgra bla in Bon. There are various
interpretations as to what each means. The pre-Buddhist term was certainly bla as
it contrasts with the concept of grib and fits perfectly with the embodiment of the
bla into weapons. Although the notions of lha and bla were probably very close in
ancient times,318 the bla was originally the protective force, the vitality, of a
group, place, or any other entity, resulting from harmonious conditions. In the
case of a given social group, the bla could be weakened by grib (disorder,
disharmony). Indeed, the spirit (bla) of a social group and its environment
depended in ancient times on the harmony between clan members, and on the
316
See Helffer 1977: 406–407, Heissig 1983: 438–455, and Tsering 1979: 173–174 for a
description and list of names of Gesar‘s arms and armor. For a general explanation of the bla
principle and its function in Tibetan medicine, see Gerke 2007.
317
See David-Néel/Yongden 1992Ś 87 for bows as support of gLings‘ bla.
318
See Karmay 2003: 69.
323
harmony between humans and their environment.319 Hence the importance of
avoiding grib, the actions leading to disharmony which had to be purified by
fumigation (bsang) or lustral sprinkling (tsen).320 That the embodiment of this
spirit of harmony protecting the group came to be worshipped and propitiated as a
protective deity is quite plausible. This could explain the subsequent confusion
between the bla, the spirit of harmony as a vital force necessary for the clan‘s
mere survival, and the demon (lha) in the sense of the Greek term daimôn that
was conceived as a being whose benevolent activity was decisive for the group‘s
survival. Further research is necessary to determine how the assimilation of the
pre-Buddhist bla into the Buddhist lha occurred in the course of time but Karmay
and Norbu‘s studies show that such a development from sgra/dgra bla to dgra lha
did happen over the centuries.321
As for sgra or dgra, it seems that sgra is more archaic than dgra.322 Some
explanations about the meaning of sgra (‗sound‘) are quite sophisticated and rely
on the fact that sound, although not visible, enables communication and
invocation.323 On account of this explanation, since the sgra lha was probably
originally the spirit (bla) of the clan‘s protective deity which had been summoned,
for example, into arms and armor, the original meaning of sgra most likely
pertains to Bon words of invocation such as bswo, which were used to summon
‗travelling‘ spirits symbolized by the deity of the intermediate space, the gnyan.324
―Bla is the animating principle or force that permits one to be aware of oneself and the external
environment. It emanates from both the sems and yid.‖ Bellezza 2008: 363.
320
See for example Ramble 1998: 130ff. for a ritual of purification by means of smoke.
321
See also Gibson 1985: 68–69.
322
We have to distinguish here between the orthography and the meaning of sgra and dgra. The
spelling of whathever was meant by sgra/dgra was probably not completely established in ancient
times.
323
See Norbu 1997: 62.
324
See Bellezza 2008: 320.
319
324
This is only a supposition but it is possible that, in a martial feudal society, fine
weapons were believed to be produced by summoning a deity, then offering the
deity the sword or mail coat as a support for its spirit (bla) in exchange for its
special qualities. The spirit would become the ‗soul‘ of the sword, a sgra bla, ‗the
vital-force, or protective spirit, [summoned by way of] sound‘. In fact, as Karmay
explains it, the bla can dwell outside of its owner‘s body; a turquoise can be used
as a support for the bla.325 Confirming this theory, Bellezza explains,
The gZi brjid goes on to relate that, having warded off the attack,
sTon-pa gshen-rab obtained the weapons and armor needed to invoke
the srid-pa‘i sgra-bla. . . . As a prelude to these invocations the
incense and offering articles are presented to the deities.326
The expression srid pa‘i sgra bla is quite interesting. It seems to indicate
that, in the pre-Buddhist vision of reality, all possible—or at least existingḍ
entities had a bla. This explains why even now the bla is felt to be a condition for
existence by Tibetans who consider something or someone deprived of bla as
being in jeopardy. Bellezza translates this whole passage of the gZi brjid
confirming this theory: sTon pa invokes his lineage of ancestral deities and
requests the Srung btsug, an ancient ritual through which the sgra blas were
invoked for protection and during which the armor, the weapons, and their
owner‘s head and right shoulder were anointed with butter.327 There is a parallel
with this in Malaysia where a dagger, the keris, becomes the support for a spirit
which becomes like its ‗soul‘. The spirit is propitiated, in connection with the
325
See Karmay 1998: 314.
Bellezza 2005: 381.
327
See Bellezza 2005: 382.
326
325
owners‘ ancestors, by the keris empu (bladesmith) by means of offerings, and the
keris becomes endowed with the magical properties associated with the spirit.
Bellezza accordingly observes,
These ancient practitioners are recorded as having established the
tabernacles (rten) needed as supports for the deities during their ritual
evocations. These receptacles are set up to contain the deities whose
presence is essential if one is to benefit from their manifold
capacities. . . . This practice of enshrining deities in physical objects is
one of the foundations of indigenous Tibetan religious traditions.328
Based on this principle, it is not difficult to imagine what warriors might
have been tempted to do with their weaponsḍor their own bodies. This explains
why dgra blas are identified with the ‗sharpness of the blade‘, and other similar
qualities, and first and foremost, why the sgra became dgra on account of the
association between this invocation and warfare. The ‗spirit of the clan invoked by
means of sound‘ (sgra bla) became ‗the god of warfare‘ (dgra lha). There is,
however, an even more fascinating alternative to this interpretation: the ‗deity‘
enshrined into weapons might have been the spirit of the enemies. In this case,
there would be two further possibilities: the enshrined deity could either be the
spirit of the killed enemies themselves, or the captured guardian deities of the
enemies. We know, for instance, that the guardian deity Pehar was brought back
by the Tibetans following one of their conquests over the Turkic Bhaṭa Hor.329 In
the epic, Gesar often has to weaken the enemy‘s protector or bla before fighting
328
329
Bellezza 2008: 320Ḍ321.
See Sørensen/Hazod 2005: 277–278 n. 91, Ruegg 2008: 177–178.
326
the demon-kings on the occasion of a direct and final confrontation.330 Berounský
has recently translated texts that support the idea that dgra lha stands for the
enemy‘s bla.331 This interpration relies upon several arguments. The Tibetans
pronounce dgra lha as ‗dabla‘ which actually corresponds to the spelling bla. In
Dunhuang documents the orthography of the second syllable of this term is
consistently bla. Last but not least, in the texts translated by Berounský, the bla of
the enemies is captured and turned against them as a weapon by means of a
specific ritual. A doubt nonetheless subsists as to why these dgra blas would have
been worshipped by means of rituals such as bsang that are eminently related to
the ancestors of the clan, the opposite of the enemies? Somehow, this hypothesis
seems after all quite problematic.
An answer to this question might be found in the fifth chapter of the gZi
brjid, called rGyal bu gzhon nu rol brtsed kyi mdo.332 In this text, gShen rab mi bo
is provoked by a demon coming from the sky as he finds himself in a park
together with his retinue. The black demon throws down upon the prince, amidst
magic flames, nine meteors made of metal. gShen rab mi bo deflects them and, as
they fall against a tree, they turn into the nine weapons of the sgra bla (sgra bla‘i
go mtshon sna dgu). Thereupon, gShen rab mi bo resolves to perform a bsang to
purify the weapons. He invokes his ancestors and offers them a libation. The
deities he summons belong to two main groups:
(1) The sgra blas residing at the border between opposite worlds:
For example, Gesar destroys the yak which is the support of Klu btsan‘s bla before killing the
demon himself (see Karmay 1993b: 236).
331
See Berounský 2009 which is the most complete study to date about the dgra blas. What
follows relies upon Berounský‘s findings.
332
See Clemente 1994 for a detailed analysis of the text. My understanding of this passage of the
gZi brjid relies upon his study and choice of terms in English.
330
327
From the border between origin and being (ye yod kyi so mtshams),
gShen-rab mi-bo invokes the ‗sgra bla of both being and non-being‘
(yod med gnyis kyi sgra bla): Khyung-nag g.yu‘i ral-pa-can (Black
khyung with a turquoise mane), the Lord of all Existence who dwells
in the world of non-being, while watching from the world of
being. . . . From the border between darkness and light (mun snang gi
so mtshams) he invites the ‗sgra bla of light and darkness‘ (snang mun
gi sgra bla): mKha‘-lding gser-gyi-spyan-mig-can (Golden-eyed
mkha‘ lding: a mythological eagle), who pervades both light and
darkness, residing in the world of darkness and watching through the
lamp of light.333
Then he also invokes the sgra bla from the border between the negative and
positive poles of existence (ye ngam gyi so mtshams), the border between origin
and aspiration (ye dang smon pa‘i so mtshams), the border between enemies and
friends (dgra zun gyi so mtshams).
(2) The sgra blas of the brave armies (shas can dmag gi sgra bla) from the
supreme shrine of the fighters (rgyug chen bya rdang gong ma). These are the
nine Dra ma brothers who each represent a magical weapon or piece of armor that
has the power to function by itself (rang).
Following this invocation, the weapons are presented as support (rten) for
the sgra blas. The words ‗ki bswo che bo—may the gods be victorious‘ conclude
this part of the ritual. The sgra blas using the smoke as a pathway descend into
the weapons while gShen rab mi bo declaims the sacred history of his ancestors of
333
Clemente 1994: 128–129.
328
the dMu clan. Having done this, he explains why he needs and deserves their help:
he is the son of the lineage and he has been attacked by a demon who threw at him
nine meteors in which nine sorts of impurities (mi gtsang rdzas cha sna dgu) were
contained (i.e. impurities from murder, illegitimate children, incest, grib,
misfortune, widowhood, defilements, contaminations, and bad omens). The sgra
blas descend into the weapons and gShen rab mi bo makes them his. Clemente
concludes,
The prince has accepted these nine bad omens and changed them into
luck and prosperity (g.yang), which is symbolized by the
transformation of each of the nine impurities into the nine weapons of
the sgra bla.334
What can be learnt from this myth? What do the symbols of this myth
represent?
The weapons as supports for the sgra blas are provided by the enemy. They
represent the elements, in other words, the outer or objective aspect of reality. Yet,
they hide within themselves the impurities that are, in fact, the real weapons
capable of harming gShen rab mi bo. These impurities hidden in the metal
meteors indicate that the nature of the elemental objects is not material. At their
core, these metal weapons are negative emotions and their related evil behaviours.
This is reminiscent of the idea that the external world is a reflection of the inner
world. There is no absolute reality on the material level of the elements. They are
merely crystallized emotions. The reality ‗out there‘ is utterly dependent on mind.
The apparently solid objective world is nothing but the mere reflection of inter334
Clemente 1994: 131.
329
subjectivity; it is shaped by emotions that, when negative, turn out to be weapons.
This is the ‗material‘ that gShen rab mi bo is going to use to forge his own
weapons: he has to turn negativity into something positive, without losing the
power and functionality of these negativities which he needs. The ensuing ritual,
as a process, is therefore a reenactment of a supernatural act of creation, made
possible by the very fact that reality is mind-made. To use Subbotsky‘s typology,
magic is, in this context, always mind-over-mind, although it appears to be mindover-matter in some cases. At this stage, we are on the outer level of reality,
which is shaped by the inner level. Both are dualistic. Things can be conceived of
as positive or negative. Now, the only way gShen rab mi bo can accomplish the
magical creative act is by invoking the supernatural powers of his ancestors who
reside in a plane that is not dualistic. The first five groups of sgra blas are
fascinating from the perspective of symbolism. They come from the borders
between opposite worlds. They reside in non-form or non-being but they function
in the sphere of form and being. Their nature is non-being (it is always defined in
apophatic terms) but their capacity and function is within the sphere of being (it is
described in cataphatic terms). They are non-dual. Since they are his ancestors,
they symbolize the secret primordial, original condition of gShen rab mi bo
manifesting itself on the outer and inner levels of reality in a sacred act of
empowerment. To conclude, by knowing his own original nature (e.g. the myth of
origin) and how to activate it (e.g. the bsang ritual), gShen rab mi bo is able to
turn negativities, psychological and material, into something positive and
functional that he can use on these levels. By having access to the sphere of nonduality represented by the sgra blas, he can use the energy that manifests within
330
it, even if it is negative—a theme also found in Vajray na as shown above in the
rNying ma myth of Rudra. Because of this tripartition, the sgra blas have a triple
nature: they are beings, virtuous mental states, and non-duality. In other words,
they can appear as something objective (i.e. intersubjective), as pure subjectivity,
or as the non-dual nature of mind. They are (1) mind‘s outer projection appearing
as elements (matter), (2) mind as an inner phenomenon (i.e. mental events), (3)
the secret nature of mind, namely, that which is beyond ‗outer‘ and ‗inner‘ (rig
pa). This symbolism is seen everywhere in the Gesar epic and the Gesar rituals. In
his study of the epic, Stein notes the ambivalent nature of the hero.335 Gesar‘s
‗banner of victory over the battling incompatibles‘ shows that he is bringing
together that which is fundamentally incompatible. This banner of three pairs of
mythic animals known to endlessly fight each other is made by merging each pair
into one hybrid animal.336 A cursory look at all these materials shows that Gesar is
indeed a gate or passage- way connecting opposite worlds:
(1) as a gnyan (spirit of the intermediate world), Gesar connects the luminous
wide open celestial world of the lha (Gesar‘s father) to the dark chthonian world
of the klu (Gesar‘s mother), symbolizing in the context of the ritual, the empty
luminosity of the origin in opposition to the dark and confusing power of the
elements;
(2) as a dgra bla, Gesar resides in a space which is between two dualistically
opposed worlds (light/darkness, etc) as explained above;
335
See Stein 1959: 543–544,548–549,570–571.
See Tsering 1979: 175–176 for the iconography of the banner. The pairs of animals are:
lion/garu a (seng ge/khyung), fish/otter (nya/sram), and shell/sea-monster (chu srin/dung).
336
331
(3) as a syncretic worldly deity, Gesar brings together the Bon Tibetan cultural
substrate and the Indian Buddhadharma;
(4) as a yidam, Gesar connects ‗impure vision‘ with ‗pure vision‘ through ‗the
vision of the path‘ as he himself represents the path;
(5) as a virtuous mental state, the ‗projector‘, he stands right between the
completely dualistic objective world, the ‗projected‘, and the completely non-dual
nature of the projector, empty luminosity. Hence he is frequently referred to as the
jewel that grants all wishes. Gesar projects reality as the practitioner wishes, it is
literally the meaning of this name ‗Jewel‘ś
(6) as a symbol, Gesar is, in a rDzogs chen context, at the border between the
verbal and the non-verbal, between words and that which cannot be uttered;
(7) as a warrior-king who is the emanation of Padmasambhava, Gesar finds
himself at the border between the cakravartin and Buddha models, combining the
secular and the spiritual.
(8) as a path, the practice of Gesar is neither simply concerned with mundane
matters such as wealth, health, and power, nor exclusively about the ultimate
attainment independentl from ‗lower goals‘.
(9) with regard to authority, Gesar, as the perfect embodiment of the trickster
figure, rebels against all forms of wordly authority, yet ends up being the king of
kings.
332
As an archetype of Vajray na imagery pointing out the way things are,
Gesar‘s symbolism can therefore be used in multiple ways. His function is to link
the three dimensions of being, to open and guard the gates between them, and to
conquer the enemies (outer, inner and secret) blocking the way. In that sense,
Gesar represents the inconceivable functionality of awakening embodied in the
so-called four activities (‘phrin las).
The dgra bla as a multivalent symbol reflects the multifaceted quality of
reality. Integral to Tibetan culture and world-view, the dgra bla unifies into a
coherent and familiar whole that which is multiple and appears contradictory or
paradoxical, without losing the quality and functionality of this multiplicity. For
those who have been repeatedly exposed to the symbols contained in the myth, the
Gesar epic, the context and meaning of the symbols become part of the
practitioner‘s subconscious so that the ritual does not have to re-state or
intellectually explain them. A few keywords alluding to the symbols, such as
‗dgra bla‘, are enough to trigger a myriad of associations or resources that can be
used with regard to the objective of the ritual. The symbol becomes a shortcut
embodying volumes of explanations that can be interpreted in relaion to the
context. A symbol such as ‗dgra bla‘ should therefore not be exclusively
interpreted as an historical concept. Questioning whether something such as a
dgra bla ever existed as an historical phenomenon is certainly intellectually
stimulating, but thinking that this is the only way to relate to this concept is bound
to miss the point of the dgra bla as a multivalent symbol pertaining to three
planes, not just one. Most of the time, this fact remains hidden to the uninitiated,
which might lead to misunderstandings when the symbol is explained by someone
333
who has no contact with the tradition. From a methodological perspective, one can
only see that which one is equipped, prepared, or conditioned to see. This is why
in tantric Buddhism the empowerment or initiation is an important moment in
which the meaning of a symbol in its various aspects is disclosed to the
practitioner. This sometimes disturbing unveiling of the sacred (or in Eliade‘s
words, this ‗hierophany‘) is, ideally, the direct—sometimes brutal—revelation of
the multifaceted nature of reality. However, when the symbol is taken at face
value, it does not work, as in Naropa‘s ordeals. This disclosure of the sacred in a
non-dual way can be recognized at every moment and everywhere, and this
‗empowerment‘ can be taken again and again in Gesar—as in other tantric—
rituals. The symbol as a glyph wandering through the ages is like a magic cipher
left behind for those who can read it; it is both openly left behind and
simultaneously invisible for those who have not been introduced to its
multifaceted meaning. It could, as such, theoretically remain forgotten for
centuries, and be re-activated at a later time to open the gates leading to the
manifold nature of reality. In all practicality, anything that manifests is a symbol
of this reality, and in the present case, anything can be used as a support for or
seen, from the highest perspective, as a manifestation of the dgra bla. The
historicity of this symbol also need not be negated: from a practical point of view,
it can make things easier as it offers a familiar sign leading to the unfamiliar.
Quenching the thirst of the practitioner‘s physiological and psychological needs
on the outer level does not preclude transcending them. The hunger for power
within the sphere of the conditioned can ultimately only be satisfied by awakening
from the illusory world where so-called reality takes place. However, from an
334
ordinary perspective, when this ‗ultimate quest‘ happens in a brutal and
uncompromising way, the mythic person appears to be mad, a common theme in
Tibetan spirituality. As one is seized by the nature of the real, the non-dual
understanding of the symbolic condition of all manifestations results in
simultaneously having the fabulous power to shape these fictions and a complete
lack of clinging to success. The outer manifestations of reality are seen as a show,
the scenario of which can be co-written as it unfolds. This radical shift of
perspective becomes apparent in the epic once Joru (Gesar before he has won the
horse race) has been reminded of who he is and what he has to do. Since this
exposition of the nature of reality is unveiled through symbolic stories, the
recitation of the epic is in itself a sacred performance that should be accomplished
on specific days as described by Stein and Eliade.337 Telling the epic is revealing
the sacred, albeit in a less dramatic and intense way than is done the rituals.
337
See Stein 1959: 318–319,452–455 and Eliade 1998: 9–10.
335
Magic and the three levels of ‘reality’ in Gesar
6
rituals
If we take a cursory look at the bSam pa‘i don grub ma, it appears that this
bsang ritual explicitly accepts three ways to destroy demons—a feature
emblematic of Gesar‘s polymorphic nature in the context of such a tantric ritual:
On an ordinary level, a warrior-shaman, Gesar, is prima facie invoked to
ruthlessly eliminate all demons and obtain wealth and prosperity;
On a more psychological level, negative emotions, as demons, are pacified
and positive states of mind can prevail as a consequence;
On the ultimate level, primordial knowing (ye shes) consumes ignorance
in the sense of a lack of recognition of the reality of things, just as they
are.
These three levels of experience are also termed ‗outer, inner, and secret‘
(phyi, nang, gsang). 338 They represent a recurrent theme found in all tantric rituals
in a way or another although they are not always explicitly thematized.339 Based
on the teaching they have received, participants can emphasize one particular
aspect or the indivisibility of the three through the doctrine of the three kāyas.
Tenzin Namgyal 2002Ś 14 sums it up in the following wayŚ ―When we identify ourselves as
substantial, physical entities, we will naturally try to ground ourselves in substantial, external
conditions. When we identify as energetic beings, we will try to ground in our feelings. When we
identify with pure awareness, we will find the ground in the nature of mind.‖ Our text alludes to
these three levels on several occasions, often in the form of typical coded formulae that do not
exclusively refer to the material or outer aspect of realityŚ ‗five awakened dimensions of the King‘
(rgyal po sku lnga SDG 58)ś ‗fire of primordial knowing‘ (ye shes me SDG 48)ś ‗the four demons‘
(bdud bzhi SDG 92); or by explicitly referring to a plane which is not only outer and physical but
inner and emotional (e.g. SDG 90Ḍ91). The notion of offering substance is also typical of this
typology: the material offerings correspond to the outer level of the ritual (SDG 4), the visualized
offerings to the inner level (SDG 18Ḍ21), and the fire of ye shes to the secret level (SDG 48). In
the present case, secret means ‗difficult to experience, hidden‘.
339
Such a typology of demons is for instance found in a text written by the famous ris med master
rDza dPal sprul O rgyan ‘Jigs med dbang po (see Weishaar 1999).
338
336
These three levels of the ritual are not mutually exclusive but simultaneous. They
correspond to three different visions or perspectives of a single reality. Rituals
such as bSam pa‘i don grub ma cannot therefore be reduced to shamanic
exorcisms. They are in fact multidimensional practices. In this tradition, it can be
stated by way of generalization that the way of the s tras is connected with the
outer level of ordinary and seemingly objective reality, the tantric teachings with
the inner level of emotions and symbols as the expression of the magic that shapes
the outer world, and rDzogs chen with the secret perspective of reality just as it is.
Corresponding to these various perspectives on reality, Gesar can manifest as a
protector, a yidam, or the guru. As a dgra bla, Gesar can signify all three different
aspects: a being, the mind, and the nature of mind corresponding to the three
aspects of reality (manifestation, luminosity, and emptiness).
6.1 The outer level of the ritual
6.1.1 Gesar as entity
In the ritual, Gesar is presented as a being of divine origin in agreement with
the epic. When the various episodes of the epic are merged, it is possible to
identify five main phases in Gesar‘s life:340
(1) Before descending to earth, Gesar lives in heaven as a god called Thos pa
dga‘. Following Padmasambhava‘s exhortation, Thos pa dga‘ is chosen to protect
Karmay reconstructed the main events of Gesar‘s life in a long article about the chronological
order of the various episodes constituting the epic (see Karmay 1993b). See also Hamayon 1981&
1982 for a description of Geser [Gesar] in the Buryat version of the epic.
340
337
Gling by taking birth there and becoming the king of this country. This part of his
life represents the myth of origin described above. It is interesting to note that
Thos pa dga‘ is at first reluctant to leave the heaven where he abides as he realizes
what this implies. Padmasambhava eventually manages to convince Gesar that his
help is necessary to protect the Buddhadharma and sentient beings. Thus, Gesar‘s
journey is not the consequence of his thirst for worldly gains such as wealth or
power. It is made in complete awareness of the hardship it represents for him. As
explained by Campbell, the mythic person does not live for Maslow‘s values (e.g.
the fulfillment of physiological, psychological, emotional needs and selfactualization). As Campbell puts it,
Mythology begins where madness starts. A person who is truly
gripped by a calling, by a dedication, by a belief, by a zeal, will
sacrifice prestige, and will think nothing of personal development; he
will give himself entirely to his myth. . . . Maslow‘s five values are the
values for which people live when they have nothing to live for.
Nothing has seized them, nothing has caught them, nothing has driven
them spiritually mad and made them worth talking to. These are the
bores.341
Answering the call to adventure is what Campbell termed ‗crossing the
treshold‖ into the unknown and the unconscious, and in this particular case, into
the chaos and confusion of the human world. Indeed, Maslow‘s principles cannot
explain Gesar‘s decision to leave the harmonious, conscious, and peaceful way of
life of the gods to descend to earth and fully experience the dark side of dualism.
341
Campbell 2004: 89.
338
The only reasonable explanation for this is that Gesar is made aware by
Padmasambhava that—in Campbell‘s words—―the hero journey through the
threshold is simply a journey beyond the pair of opposites, where you go beyond
good and evil‖,342 which corresponds to what we have seen above in terms of the
dgra lha symbolism. Crossing the threshold means—from the perspective of the
symbol—abandoning the power of non-dualism. As a consequence, Gesar
requests companions and special weapons to support him in his enterprise.
(2) Having thus accepted his mission, Gesar is born in Gling from a gnyan and a
klu.343 In Bellezza‘s words, he is the son of the divine dyad of mountain and lake.
However, Gesar‘s father is absent from his early life; he is raised by his mother,
unprotected, like many Greek heroes such as Heracles and Achilles. As a young
human boy called Joru, he possesses supernatural powers yet looks weak and
abject. Some think he is a demon. The main leader of the Gling people, his uncle
Khro thung, hates him and attempts but fails to kill him. This part of his life, ‗le
stage d‘obscurité‘,344 may be the model for the ways Gesar is believed to be a
protector for times of crisis and why his rituals are reputed to be effective against
depression, discouragement, etc. It is also worth noting that an epic as an
illustration of the mythic hero‘s journey often mirrors the stages of human life; in
this episode, Gesar‘s story mirrors the phase of adolescence. As in many other
myths, this is the time during which the hero is in exile and is constantly
threatened. In this first part of his life on earth, Gesar shows himself deeply
rebellious vis-à-vis inapt mundane authority as represented by his uncle. Joru
342
Campbell 2004: 115.
Gesar has two families, one on earth and one in the heavens. For a glimpse in his complex
genealogy, see Stein 1959: 508–513 and Chichlo 1981:17 for the Yakut version of the epic.
344
See Stein 1959: 543–544,547–548,550–557.
343
339
looks weak but he is extremely smart, cunning, determined, and sometimes quite
manipulative. There is an abundance of humour in the epic. Tricks and deceptions
taking advantage of the gullibility or cupidity of proud but silly rulers are in
constant play from this phase onwards and remain a hallmark of the epic. That
uncontrolled emotions running amok make one stupid seems to be a running
theme throughout the narrative insofar as emotions are understood to shape outer
reality.
(3) Padmasambhava reminds Joru of his mission. Joru turns himself into a crow
and tricks Khro thung into organizing a horse race that will decide who will rule
Gling. Eager to become the next king, Khro thung organizes the race but Gesar
wins it. The horse race represents Joru‘s birth as Gesar. This is the archetypal
second birth or re-birth found in many myths. The horse race is reminiscent of
puberty rites. Through initiation, the period of crisis and doubt, symbolizing
adolescence, is finally resolved, and the hero emerges from darkness, the
symbolic womb of his nāga mother, into the light with the shiny appearance of a
gnyan, having recovered the arms and armor of his ancestors in the mountain at
rMa shel brag, an episode that is evocative of gShen rab mi bo‘s obtainment of the
dgra bla‘s weapons. Gesar has become a man, he has gone from a state where he
was useless to the group to a state where he leads the group. As an important
element of this symbolism, Gesar marries ‘Brug mo and turns into the mighty
king of Gling. By winning the horse race, he decisively puts an end to selfappointed authorities and becomes himself a legitimate authority crowned by the
people. The indomitable trickster is on his way to become an emperor.
340
(4) At the age of 14, Gesar organizes a great bsang ritual to purify the world
(dzam gling spyi bsang). This ceremony paves the way for the conquest of the
four great demon-kings surrounding Gling in the four directions.345 These demons
represent the apex of dualismŚ ―The characteristic of monsters is that they mistake
the shadow for substance.‖346 As the shapeshifter par excellence, Gesar repeatedly
uses magic and illusions to deceive and destroy his enemies. The symbolism here
seems to be that demons, who themselves can use magic, take illusions for real
things and are determined to do anything to keep them for themselves: the demon
of clinging arises from the belief in the solidity of hallucinations. Since these
demons conflate the fictional with the real, they are bound to remain blind to
Gesar‘s magic, which Gesar perfectly understands. Following these subjugations,
the hero embarks on a sequence of wars against kingdoms such as sTag gzig, Kha
che, China, India, Nepal, etc. In this phase of his life, Gesar presents himself as an
invincible conqueror who is both a warrior and a magician. He represents the
dynamic power of transformation as the opposite of mental fixation. All his adult
life is spent conquering new enemies or fortresses, and overcoming obstacles. He
is in this sense both the gate opener and the guardian of the doors leading to a
better life.
Yet, there is a puzzling element in his evolution. As Gesar keeps destroying
demons and sometimes even their offsprings, it seems that he almost becomes one
of them. In other words, the question arises, since he apparently perpetrates
monstrous deeds, why is he not himself a demon? The part of the polarity that
seems to be ‗out there‘ becomes internalized within the hero himself. So has the
345
346
See Karmay 1993b: 240 ff. for a discussion of the four kingdoms surrounding gLing.
Campbell 2004: 129.
341
young and rebellious hero become an old and cruel tyrant? In fact, the character
arc of Gesar follows that of Hayagrīva in the myth of Rudra. Having dismantled
the symbols of duality, Gesar takes onto himself their attributes and powers:
[As fas as my] appearance [is concerned], I am the butcher who
slaughters,
[As far as my] essence [is concerned], I am the guru who leads.347
There is nonetheless a difference between Gesar‘s wildness and the
demons‘ savagery: the demons‘ actions are caught in double-binds, bearing the
mark of duality, whilst Gesar‘s wildness is the seal of natural freedom. Direct
experience—or its absence—of the indivisibility of the three aspects of reality
marks the dividing line between these two. From the perspective of the epic and
the rituals, when the wild man tames the demons in a seemingly destructive act,
he paradoxically exposes them to the nature of reality which automatically
liberates them from their condition of being bound by duality.348
(5) When he is 87, Gesar departs to his original place, returning to heaven in an
ultimate apotheosis—or rather a last illusory transformation!
6.1.2 Invoking the outer dgra bla as a being
As we have seen throughout this study, Gesar and his retinue are invoked by
oaths made by the parties involved in the ritual. The invoked deities are given
outer, inner, and secret offerings, and asked to perform their appointed activities.
347
348
Translated from Helffer 1977: 350, canto 54.
For an analysis of the wild, the tame, and the tamer in Tibetan society, see Samuel 1994: 66–72.
342
The practitioner of the ritual also has to keep the tantric pledges that have been
made.
If we try to reconstruct Gesar‘s retinue on the basis of the deities invoked in
the various translated rituals, we obtain the following list (see the indexed
glossary for details):
- guru SDG 6,22,52; T.43: 6.
- yidam SDG 6,22,53; T.43: 6.
- three jewels SDG 6.
- Buddhas of the three times together with your sons SDG 54.
- five bodies of the King SDG 58.
- peaceful and wrathful deities SDG 53.
- ākas, ākinīs SDG 8,22,56; T.43: 6; T.85: 21.
- ma mos T.85: 21; T.85: 394.
- dharmapālas SDG 8,22,57.
- protectors SDG 57.
- Sita Br hma T.45Ś 60.
- sku lha T.45: 61.
- Ger mdzo T.45: 61; T.85: 389.
- king of the nāgas, gTsug na rin chen T.45: 62.
- elder brother Dung khyung dkar po T.45: 63; T.85: 387.
- younger brother Klu sbrul ‘od chen T.45: 64; T.85: 391.
- ‘Do rje rkyang rgod pher bo (Gesar‘s horse) T.85: 381.
- aunt gNam sman dkar mo T.45: 65; T.85: 393.
- lCam srid Tha le ‘od phram T.45: 66; T.85: 395.
343
- red gNyan stag of the dgra blas T.45: 67.
- rDo rje legs pa T.50: 7; T.85: 384.
- sMan btsun rdo rje g.yu sgron ma T.50: 7; T.85: 385.
- rMa rgyal rDo rje drag rtsal T.85: 386.
- great warlord Mig dmar T.50: 7; T.85: 383.
- four aspects of the great secret mother T.50: 7.
- hundred thousand servants of the sMan retinue T.50: 7.
- thirteen [cang sengs] that are great riders in the prime of life T.45: 68; T.85: 398.
- five sisters of longevity SDG 60; T.85: 396.
- hosts of deities of the four classes of tantras SDG 7.
- noble ravakas, pratyekabuddhas and arhats SDG 55.
- nine Dra ma brothers of the dgra blas T.85: 399.
- dgra blas T.50: 7; T.85: 24,402,403,405,409,415,416—thirteen dgra blas T.45:
59; T.85: 400—dgra blas of the three Phya, dMu, gTsug T.45: 73; T.85: 401—
dgra blas of the six human clans (mi bu gdung drug) T.45: 74—nine hundred
ninety thousand dgra blas T.45: 76.
- wer mas T.50: 7; T.85: 25,408,409,415,416—thirty wer mas T.26: 4—three
hundred sixty wer mas T.45: 75; T.50: 7.
- king of the battling kings SDG 64.
- phu nu T.26: 4.
- thirty-three knights (dpa‘ bo) SDG 11,24,63; T.45: 69; T.67: 9; T.85: 411.
- seven beings that are the noble braves (yang thus) T.45: 70.
- three valiant ones (zhe thus), falcon, eagle and wolf T.45: 71.
- three hundred commanders (sna ‘dren) SDG 12.
344
- three-hundred sixty thugs kars T.85: 406.
- eight powerful deities of the road (lam lha gnyan po [mched brgyad]) of the
cang sengs T.85: 407.
- [eight sisters] maidens of Gling ([gling gi] dwangs sman [mched brgyad]) T.67:
9; T.85: 410.
- gods of the klung rta T.85: 397.
- five deities of the individual T.85: 404.
- guards SDG 12; T.85: 22.
- [four] dGyes sde T.45: 72; T.67: 9; T.85: 382.
- eight classes of gods and demons SDG 59; T.50: 7; T.67: 10; T.85: 26.
- haughty spirits (dregs pa) T.50: 7; T.67: 10; T.85: 413.
- nine ma sang brothers T.50: 7.
- sMan T.45: 72.
- gods SDG 61—armies of the gods T.45: 77; T.50: 7; T.85: 388,412.
- nāgas SDG 61; T.50: 7—armies of the nāgas T.45: 77; T.85: 392.
- armies of the gnyans T.45: 77; T.85: 390.
- seventy glorious protectors gTsang rigs T.45: 78.
- btsan T.50: 7.
- yakṣas T.50: 7.
- gnyans T.50: 7.
- lords of the earth (sa bdag) SDG 61.
- local gods (yul lha) SDG 9,61; T.45: 80.
- spirits owning [this] land (gzhi bdag) SDG 9; T.45: 79.
- local deities (zo dor) T.45: 80.
345
Another frequent iconographic representation used as a support (rten) for
Gesar and his entourage—in the present case a thangka described in Tsering 1979:
169ff.—displays the following figures around Gesar riding Kha dkar rkyang:
- above Gesar is Padmasambhava with antideva on his right and Khri srong de‘u
btsan on his left.
- in the front stand Gesar‘s three private guards: on the left, Glag zhe thul (Eagle
hero), in the center, Khra zhe thul (Falcon hero), on the right, sPyan zhe thul
(Wolf hero).
- on Gesar‘s right stand his wife ‘Brug mo and Nis Chung (‘Brug mo‘s cousin).
- all around Gesar are wer mas endowed with animal forms:
(1) the four elemental deities controlling the four elements are Bya rgyal
khyung (garu a), Gangs seng dkar mo (white lion), rGya stag dmar po (red
tiger), g.Yu ‘brug (turquoise dragon)ś
(2) Dung khra hor pa (white falcon), rGo ba (antelope), gYag rgod (wild
yak), Gla ba rog po (musk deer), Blo gsal ri bong dkar lu (clever white
rabbit), Dred mo sog dkar (white-spotted bear), Ser nya (fish), sBrul ljang
(green snake), gZig (leopard), Khra (falcon), Glag (eagle), a blue wolf, a
yellow owl (‘Ug pa ser po), and a white vulture (Thang dkar rgod po). Each
animal performs a particular task, such as protecting Gesar from darkness
(white falcon), from poison (yellow snake), from uncertainty (vulture during
the day and owl at night), from snakes (musk deer), whereas others provide
him with what he needs to accomplish his mission (i.e. food is supplied by
the blue wolf, advice by the wise rabbit, tenacity by the bear).
346
6.1.3 The ritual as a method to perform outer magic
If we analyze the bSam pa‘i don grub ma, a typical example of a Gesar
bsang ritual, we can distinguish twelve main parts:349
(1)
[SDG 2]: The first stage is the homage to the guru, in this case Mañjughoṣa.
(2)
[SDG 3Ḍ4]: The second stage consists in the preparation of material offering
substances: the golden beverage (gser skyems), the substance to be burned in order
to produce the required smoke (bsang) [see SDG 4], the best food (zas phud), the
flour-butter (phye mar) and varieties of fragrant incense (dri zhim spos sna) [see
also SDG 47–49].350
(3)
[SDG 5]: The third stage involves receiving one‘s yidam, which leads to
spiritual power (byin gyis rlabs) through the practice of the corresponding
sādhana. Without this stage, the ritual would be meaningless since samayas
operate within a given transmission and lineage connecting the practitioner of the
ritual with the awakened person who first made the invoked being pledge himself
as a protector. This continuity of the transmission links the practitioner to the
protector who is going to be invoked. This is not simply a connection based on an
event which happened in the past. The nature of this bond consists in being
spiritually connected through one‘s practice with the mission of the protector, for
instance, protecting the Dharma. In a real sense, the transmission from guru to
As noted by Gaenszle 2007Ś 145ff., ―Ritual speech is a means to create and manipulate the
relationship with the counterpart‖, and as such, there are three main rhetorical strategies in rituals
dealing with superhuman beingsŚ ‗situating‘ in the sense of connecting the ritual with the context,
presenting the offerings, making requests.‖ Each of the twelve parts of our ritual, the dedication of
the merits excepted, belong to one of those.
350
Regarding the various kinds of offerings and symbols or objects found in the ritual, Dagyab
1992, Beer 2003, and Beyer 1988: 148–154 are important resources.
349
347
student is purely dependent on the transfer of living knowledge of how things are,
and not on a formal membership in any specific group, school, or tradition. By
virtue of the sincerity of their spiritual goals, practitioners of Gesar are bound by
their promises. Gesar, himself, is bound by specific pledges [see SDG 80 and
SDG 96], and so are the various beings (gods and demons) invoked in the ritual.
Moreover, the level of understanding and realization of the practitioner in relation
to her/his yidam conditions the way this practitioner understands Gesar‘s nature.
As we have seen, protectors can be understood in different ways, outer, inner and
secret. On a practical level, the practitioner goes through his/her sādhana. The
state attained by this process depends on his/her spiritual capacities. The purpose
of the sādhana practice is not to produce a state of trance or altered state of
consciousness, rather the ideal result is that the practitioner sees things as they
are; the sādhana functions as a reminder. From one point of view, any ordinary
state of consciousness,351 whatever it might be, is a trance, and it is the ultimate
goal of the sādhana to put an end to this illusory reality. It is therefore
inappropriate to characterize the invocation of the yidam as a ‗trance‘ simply
because this phase which is the basis of the whole ritual is, for outsiders, very
similar to the ‗shamanic journey‘ of non-Buddhist rituals.352
It is understood here that primordial knowing (ye shes/jñāna) is not a dualistic state of
consciousness (rnam shes/vijñāna).
352
Gaenszle 2007Ś 186 explains in a wonderful way how the ‗journey‘ can be identified in the
context of a Mahawang Rai ritualŚ ―In comparison with other sections the journey parts are
generally more monotonous, and the priest‘s gestures tend to be withdrawn and undramatic. This
is the time when audience attention is relatively low, and people may turn to chatting or some
other activity.‖ Although, as stressed above, things are quite different in the context of Buddhist
rituals, similar features can be observed at the beginning of tantric rituals during the important
phase described above, right before ‗ritualized action‘ (purification through smoke offerings,
ransom, etc.) happens.
351
348
(4)
[SDG 6Ḍ15]: At this stage, the gurus, yidams and dharmapālas are invoked
and invited to participate to the ritual. They are invited in an order which is
classical in Vajray na. The three roots (rtsa gsum, namely, gurus, yidams, ākiṇis
and dharmapālas) are first invoked, with the three jewels (Buddha, Dharma,
Saṅgha) immediately following. The oath-bound deities come next. This is the
general invocation. This particular one relates to Gesar and his retinue.
(5)
[SDG 16Ḍ17]: Homage is paid to this assembly by the participants whose
three doors (body, speech, and mind) must be pure. This refers to the sacred
pledge or commitment (samaya) binding the practitioners in the totality of their
own being to their spiritual endeavor. The whole ritual is based on this notion of
samaya. Without it, no communication is possible. Samaya, as described above,
works in both directions.
(6)
[SDG 18Ḍ25]: Then, offering substances are mentally visualized and offered
to the three roots and Gesar.353 It is interesting to note that an important shift in
the ritual occurs at this stage. The offerings are not of a physical nature like in
stage 2 but are imagined, visualized, by way of mind. The notion of offering
substance is consequently radically transformed and carried to a new level which
is obviously not dependent on materiality anymore but on mind. The sphere of
operation of the ritual, which was the outer physical world, is now completely
shifting in direction to a more subtle, inner dimension of reality. At the end of the
ritual, a final shift will occur, as we shall see, to reintegrate the mundane level of
physicality (requests to increase riches, etc.).
353
These substances are explained in details in the translation of the text.
349
(7)
[SDG 26Ḍ29]: The following step pertains to the ‗authentication‘ of the
ceremony-master by the lineage so that the ritual works as desired. Again, this
involves a commitment, a bond, with obligations on both sides: the assembly will
accomplish the desired activities and the practitioners will not be lazy, or
indifferent to their pledges.
(8)
[SDG 30Ḍ46]: Gesar is invoked by means of his war cry354. This war cry
(kyi ki ki la swo swo swo) has a symbolic function linked to samaya—knowing the
war cry shows that one is part of Gesar‘s clan. In fact this part of the Gesar ritual,
when performed in public, has the symbolic function of re-establishing the
brotherhood (phu nu), the social structure of those linked by the same samaya.
This, as a result, strengthens the mutual obligations of the members of the clan
and has the important social function of re-mobilizing the group as the best
possible protection against any kind of adversity.355 In addition to the basic
purpose of any war cry, such as cheering up troops, or enhancing cohesion, this
kyi ki ki la swo swo swo has the function of activating Gesar by reminding him
that one belongs to the same brotherhood, the phu nu,356 within the context of the
Tibetan clan-based feudal society. Gesar practitioners usually yell loudly the ki ki
swo swo in a quite uninhibited way. The Gesar war cry is supposed to be wild and
fearless, and seems quite similar in its nature to the final jump and cry of the
maori haka tarapahi. The semantic field of this passage which is not for the faint-
354
See Kelényi 2003: 16b.
For a detailed description of the social role of a bsang ritual in the context of Bon, see Karmay
1998: 388Ḍ389.
356
Regarding the term phu nu and its importance in the Gesar epics, see Karmay 1998: 497.
355
350
hearted357 is accordingly almost exclusively related to war. Gesar‘s help and
protection against various evils are vehemently requested by means of his heart
syllable. From the perspective of a worldview where every thing and every being
is a symbol, a mere name, nothing but a mark left by the seal of luminous
emptiness, the entire universe is made of cyphers. Knowing secret names, or
secret heart-syllables, is knowing the nature of things. Knowing the nature of
things is being able to control them. In this passage, Gesar is summoned as an
invincible gnyan whose task is to destroy—mercilessly—all hostile forces. A
remarkable feature of this passage is that the practitioner appropriates for him- or
herself the enemies‘ wealth or attributes; the interpretation as outer, inner, or
secret is based on how one understands the meaning of ‗enemy‘. This symbolic
appropriation of the enemy‘s qualities following his defeat is also found in IndoTibetan Tantrism where the victorious Heruka takes for himself the attributes of
Rudra, as mentioned above. The whole passage is a respectful yet fervent and
poetic exhortation to act. It is accordingly formulated in the imperative mode with
several rhetorical figures of speech. The only lexeme of the text expressing
intensity through reduplication (rgyug rgyug) is used on this occasion.358
(9)
[SDG 47Ḍ85]: The purification ritual by means of smoke (bsangs) per se
begins at this stage. The ritual proceeds through a litany of names of transcendent
and worldly beings who have stakes in this purification process. The focus is then
on Gesar, who, compared to the preceding stages, is perceived less like an outer
being and gradually more as the emanation of particular positive qualities (the
invulnerability of armor, the sharpness of blade, etc.). In this section, there is a
357
358
See [SDG 38]Ś ―Slay [our] enemies, take their wealth‖ /dgra bo la sod dgra'i nor long/
It is built by merely reduplicating the morpheme rgyug.
351
remarkable switch: Gesar is called dgra bla. His nature becomes slightly
ambiguous since dgra blas are presented as the embodiment of particular positive
qualities.
(10) [SDG 86Ḍ95]: A short ritual of suppression (bzlog pa) of negativities,
obstacles, and demonic activities by means of the wrathful seed-syllable (bīja)
bhyo follows the bsang. The expression bzlog pa means ‗to drive out‘, ‗to send
back‘, ‗to drive away‘, or ‗to eliminate‘. There is no room for negotiations in this
part of the ritual. Gesar‘s most wrathful activity is simply requested to terminate
all hostile forces. The actions to be performed by Gesar are very direct.
(11) [SDG 96Ḍ108]: The final requests made to Gesar are related to the four
activities (‘phrin las)359 but since the activity of wrathful destruction has been
extensively dealt with in the previous sections of the ritual, the three remaining
actions are stressed (pacifying, increasing, and conquering).360
(12) [SDG 109Ḍ112]: The last part concerns the usual dedications of merit
together with a few verses of aspiration.
To conclude on this point, the essence of the ritual on the outer level is to
invoke the dgra blas to turn the entire environment into a sacred space as the dgra
According to Norbu 1997Ś p243, n.18Ś ―The four actions (phrin las bzhi) are: pacifying (zhi ba),
increasing (rgyas pa), conquering (dbang pa), and wrathfully destroying (drag pa).‖
360
Apart from emphatic stylistic formulations expressing grandeur, such as poetic metaphors,
many words indicating politeness (honorifics) are used throughout the ritual, particularly, at the
time of making requests in the imperative mode while directly addressing Gesar (for instance,
mdzod SDG 46,79,96,100, or dbu SDG 33). In fact, the apostrophe as a rhetorical figure of speech
is employed twice (SDG 10,23) in order to specifically address Gesar. As an aside note, this ritual
speech genre is not really a dialogue in the sense that it is not expected that Gesar manifests his
approbation or that he answers in order to accept the ‗deal‘ offered by the officiant. However, as in
other rituals connected to dharmapālas, some outer signs or manifestations such as thunder,
rainbow, etc., which can be interpreted in various ways, may occur at some point in the ritual.
359
352
blas take possession of their support. In this respect, it is important to do offerings
with precision; the environment should be clean; and as always in such rituals, the
intention of those participating in the ritual should be positive with regard to other
beings.
6.2 The inner level of the ritual
6.2.1 Gesar as mind
As we have seen, the ritual is a symbolic replay of the epic. On the inner
level, mind is dismantled by means of mind in order for primordial knowing to
manifest. The transformative power of this approach is not a psychotherapy since
mind is never separated from its sacred primordial nature in this process. Gesar as
a dgra bla can also be innerly invoked within the practitioner by eliminating and
purifying the grib, the negative or disharmonious emotions. The inner Gesar and
his companions, the phu nu, therefore symbolically represent the sacred positive
force of the awakened mind together with its positive qualities (e.g. renunciation
mind, loving-kindness, intelligence, determination, strength). On this level, the
ritual has two main goals: (1) to lead to awakening; (2) to improve life
circumstances (i.e. rlung rta ‗good fortune‘, srog ‗vital force‘, and dbang thang
‗field of power‘). The philosophical background within which this is carried out is
Yog c ra-Madhyamaka in the case of the cult and practice of Gesar systematized
by Mipham. The Gesar rituals are based on the understanding that there is no socalled reality apart from mind, a basic Buddhist tenet. The Sanskrit word buddha
means ‗awakened‘. Our ‗reality‘ that we take for granted is not what it seems to
be—like dreams, magical illusions, and hallucinations. From this Buddhist point
353
of view, we are in fact constantly in a sort of waking trance, which explains why
we need to ‗wake up‘ since we do not see things as they are and are therefore
bound to go through unpleasant experiences on account of this. We believe that
things are permanent and independent wholes instead of seeing that reality is
made of (1) generalizations that do not in actuality correspond to anything real;
(2) spatially and temporally extended phenomena arising in dependence upon
causes and conditions that are themselves impermanent and relative. According to
this view, everything we conceptualize (generalities) or directly perceive
(particulars) is fictional when analyzed. It consists merely in ‗information‘Ś
In Buddhist philosophy, anything that is perceived by the mind did not
exist before the mind perceived itś it depends on the mind. It doesn‘t
exist independently, therefore it doesn‘t truly exist. That is not to say
that it doesn‘t exist somewhat. . . . We are in a deep sleep, hibernating
like a silkworm in a cocoon. We have woven a reality based on our
projections, imagination, hopes, fears, and delusions. . . . When we
have not realized emptiness, when we don‘t fully understand that all
things are illusions, the world seems real, tangible, solid. Our hopes
and fears also become solid and thus uncontrollable.361
In this system, our ‗reality‘ is illusory, consisting of experiences that are
nothing but substanceless hallucinations inseparable from mind. Within a single
day, we go from one trance to the next by deleting or not seeing what is there (i.e.
impermanence) and generalizing (i.e. perceiving wholes instead of their parts).
These distortions lead to superimpositions in terms of existence and nonexistence,
361
Dzongsar Khyentse 2007: 66,67,78.
354
and are made possible by the focus of attention upon a tiny part of the ‗big
picture‘—reality as it is. To comprehend what is meant by this, we could use as a
metaphor the western concept of hypnotic trance phenomena such as confusion,
subjective time distortions (backward/forward), identity progression and
regression (e.g. age regression), dissociation, amnesia and hypermnesia, sensory
distortion, positive/negative hallucination, daydreaming, etc.362 To illustrate this,
suppose one initiates a ‗friend trance‘ with somebody one has just met, then a
‗fight trance‘ as conflict arises. From a Buddhist perspective, a friend is perceived
where there is none (positive hallucination), an enemy is perceived where there is
none since one forgets all the good things this person might have done (negative
hallucination), and—for the sake of the demonstration—as one remembers minute
details showing how bad this person is (hypermnesia) and associates this
experience with childhood issues (age regression), one keeps on arguing for ages
about something insignificant (subjective time distortion). Trances are a
narrowing of attention in a fragmented manner which we cannot control. Socalled reality happens to us as a continuum of such experiences. According to the
view at the core of Gesar rituals, what we see ‗out there‘ is not the real world at all
but our own internal representations, our own trances: all we have in mind are bits
of information, ideas, not real things. We find ourselves in our own ‗reality
tunnel‘ which is none other than the continuum of our daily experiences, a prison
that is more or less comfortable and spacious, namely, the ‗reality‘ filtered and
shaped by our beliefs, representations, conceptualizations, perceptions, and
362
In his book entitled Trances People Live, Wolinsky uses an innovative conceptual framework
regarding the notion of reality that integrates theories found in Buddhism, Hinduism, quantum
physics, and Ericksonian psychotherapy (see Wolinsky 1991). I use in this chapter Wolinsky‘s
terminology regarding ordinary reality and the waking trances of everyday life, since it is a
convenient way to explain the philosophical view upon which the Gesar rituals are based.
355
emotions with which we identify ourselves. The Buddhist paradigm of the six
worlds presents various karmic visions classified according to the emotions at
their inception. In this view of the ‗real‘, the issue is not so much the illusory
show, ‗reality‘ itself, but the ensuing identification, attachment, and clinging.
What we are, our identity, is the result of this pattern and what happens to us is
nothing but the ‗path of least resistance‘ with regard to the way we process reality,
both in terms of content (script) and in terms of sensory modalities (visual,
auditive, etc.) as displayed in figure 1. To conclude on this point, all dualistic
states of consciousness relying upon a subject and an object represent, in this
context, a form of trance state, as schematized in the following figure:
beliefs, values,
concepts,
vision, labels,
goals, agendas
stimuli,
suggestion
sensory
perceptual
filters
environment:
results &
feedback
sensory
processing
modalities
sense-based
communication
capacity,
behaviours,
habits
attitude,
mindset,
emotions,
moods, states
of mind
intention,
clinging,
addiction,
projection
356
In the case of mind-over-matter magic, as defined by Subbotsky, it is
assumed that physical objects are not cut-off from consciousness.363 According to
Mah y na, there is nothing real on the side of the object (be it demons or gods
like in the present case).364 These objects are, from this perpective, nothing but a
cognitive experience.365 Ultimately they are not what they seem to be. As such,
they have no independent existence and are therefore ‗manipulatable‘ since they
depend on causes and conditions. This represents the philosophical background of
the Gesar rituals whose aim—on the inner level—is to balance the emotions and
attitudes at the inception of the outer reality by reshaping and structuring beliefs,
values, and the perception of reality. In a word, mind is set in a different way so
that reality on the outer level manifests according to what is deemed positive. The
principle here is that different emotions result in different combinations of
external elements, ‗out there‘. These external elements are conceived as
crystallizations, solidifications, or fixations of what is by nature both flowing and
inducing the flow of experience: emotions as mental events. Outwardly as well as
inwardly, the transformative power of the ritual is based on the Buddhist doctrine
of causality or dependent arising (pratītyasamutpada). Things do not arise
randomly but on the basis of causes and conditions. As a result, relative reality
can be changed by changing causes and conditions. On the strictly inner level of
363
In this context, concepts such as participation-based behaviour and nominalism come to mind
(see Subbotsky 2010: 98–99).
364
This theory is, for instance, a feature of the tantric doctrine of the three kāyas, and of Buddhist
philosophical doctrines such as Madhyamaka-Yog c ra or Pram ṇav da, the epistemological
school of Buddhism. In these approaches, external manifestations are not physically present as
what they are perceived to be independently from mind or its nature.
365
See Dilgo Khyentse 1992: 136: ―Comment le samsara se manifeste-t-il ? Alors que nous
percevons avec nos cinq sens ce qui nous entoure, toutes sortes de sentiments d‘attraction et de
répulsion se forment dans notre esprit.‖
357
the ritual, the ‗psychologization‘ of demons is indisputable.366 A very interesting
story—at the beginning of the Khams version of the epic—explains the origin of
demons.367 The demons were born from the anger and hatred of a woman who had
been abandoned by her mother, as the latter wanted to devote her life to Dharma.
The daughter, who had three children and a difficult life, cursed the ascetic who
inspired her mother to practice Dharma, pledging to come back with her three
sons as demons to destroy Buddhadharma. This narrative is evocative of
Kapstein‘s account of Rudra‘s myth. It also ‗psychologizes‘ the concept of
‗demon‘ in that it supports the idea that there is no demon apart from anger and
hatred. Because the causes of the appearance of our mental projections as
‗demons‘ consist in our own mental patterns, changing those should affect the
very existence of what is perceived as a ‗demon‘:
All rudras come from beings‘ attachment to ego, or self, to be selfvictorious in the material world, which is the root of all harm and must
366
Cantwell 1997: 108Ḍ109 describes the ritual of sgrol ba (liberation through ritual killing) in
which the same multidimensional aspect is displayedŚ ―Most manuals speak of dgra-bgegs ‗hostile
forces and obstacles‘ as the objects to be killed and liberated. Sometimes ‘byung po (elemental
forces) and other classes of negative forces are added; sometimes the object is rudra or the
rudras. . . . In ritual manuals and contemporary practice, rudra is always equated with the most
negative qualitiesḍignorance, self-grasping, the three poisonsḍwithin the practitioner‘s mind. . . .
More generally, where the object to be killed and liberated is specified simply as dgra-bgegs, the
symbolism has the same significance: dgra-bgegs are also equated with the three poisons. The
bgegsḍ‗obstacles‘ḍare distractions arising in meditation, while dgra are the ‗hostile forces‘
preventing liberation. . . . The object of ‗Vajra wrath‘ in ritual killing is, ‗discursive thought
(which creates the process of labelling: the city of ego projections (of) subject and object‘. During
my fieldwork with monks in Rewalsar, similar psychological interpretations were almost
exclusively emphasised. However, this explanation of dgra-bgegs as manifestations of the
practitioner‘s Ignorance [sic] is not adequate in accounting for sgrol-ba as a rite which can kill
actual sentient beings. Although at one level, dgra-bgegs are internal psychological forces, they
may simultaneously be external forces, even appearing to sentient beings. There is no rigid
distinction between internal and external forces in Tibetan thinking−omens in the outer world may
reflect individual problems.‖ In fact, according to such rituals, the outside world is always a
reflection of the ‗inner world‘. A secret problem (the ignorance of one‘s real condition) creates
inner obstacles (emotions and negative states of mind) which like seeds ripen and generate all
kinds of outer problems (poverty, quarrels, diseases, etc.)
367
See David-Néel/Yongden 1992: 1–10.
358
be annihilated through realization. Then, all harmful phenomena can
be purified.368
On the inner level, daemons such as dgra blas therefore represent our
positive emotions or states of mind whose power lies in their capacity to shape our
so-called reality. This is reminiscent of the way Greek gods or daemons
symbolized emotions while simultaneously being as real as humans. These
daemons are logically considered more powerful than human beings. Without
them, there is nothing human beings can perceive or do since, from such a
perspective, reality is accepted to be the mere crystallization of these various
emotions and states of mind.369 In the particular context of this Gesar ritual,
negative emotions can be seen as the ‗enemies‘. They are the inner demons
shaping reality in a negative way. As shown repeatedly in the course of human
history, the outcome of war or battles was often decided by emotions. Fear,
despair, or panic are lethal enemies for warriors, and the reality of victory or
defeat is dependent on emotions.370 Negative emotions are in such circumstances
as real as physical hostile forces, albeit of a different nature. From the perspective
of inner psychological forces, the ritual therefore aims at dispelling negative
368
Thinley Norbu 2006: 260.
Needless to say, such a view of the world goes straight against Frege‘s anti-psychologism and
is quite fascinating from an epistemological point of view. According to the Weltbild upon which
our ritual is based, Frege seem to conflate inter-subjectivity with objectivity. An inter-subjective
experience in itself does not prove that something exists objectively exactly as inter-subjectively
imagined or conceived, or that there is something truly existent on the side of the object as
imagined subjectively or even inter-subjectively. In the context of our ritual and in contrast to
Frege, mind, feelings, states of mind and emotions cannot be separated from logic or experience.
Here, the mere subjective and somewhat naive process of objectification is not accepted as a proxy
for objectivity.
370
The attitude of Leonidas at the battle of the Thermopyles or that of Alexander the Great at the
battles of Issus and Gaugamela are good illustrations of this. The next step is logically the
deification of these extraordinary emotions and mental forces shaping everyday reality in the most
supernatural way. The historical precedent of Alexander the Great‘s divinity in the sense of a
sacred positive force manifesting itself on the level of outer reality as accepted by some of his
oriental followers is a good illustration of the relation between warriors, emotions, gods, and
reality in the context of an ancient feudal and martial society.
369
359
emotions and invoking positive ones through re-orienting or re-framing the
participants‘ states of mind towards that which is conducive to (1) full awakening,
(2) better ‗dreams‘ and ‗hallucinations‘. This is achieved by recognizing one‘s
desires and letting go of subconscious blocks. As in most rituals, the focus of
attention is shifted from the negative towards the positive, after having
acknowledged negative aspects of life, as is the case in most rituals. Without
minimizing the brutal aspects of existence, wholesome qualities are celebrated
throughout these practices. In the context of these practices, the positive attitudes
characteristic of Gesar, the four inner dgra blas invoked by the ritual, are
confidence, humorous joy, bravery, and congruence. They are respectively
symbolized on rlung rta flags by animals representing the clans related to Gesar,
tiger, snow lion, garu a, and dragon.371 These four animals symbolize the four
elements on the basis of which the entire outer reality manifests.
6.2.2 Invoking the inner dgra bla as a mental attitude
On the inner level of the ritual, ordinary reality consists in the experience of
being locked in a net of habits because one is ‗stuck‘ on certain emotional
patterns. The outer crystallisation of a negative set of emotions is the product of
some conditioning mental states functioning in the way of a computer bug or a
loop in a computer program. Within the various methods of ‗liberation‘ applied in
Tibetan Buddhism, there are two main ways to dismantle the belief in the reality
of these fictions. The first one (e.g. Madhyamaka) relies on critical thinking and
Chogyam Trungpa calls these four attitudes the ‗four dignities‘Ś ―The four dignities are meek,
perky, outrageous, and inscrutable. . . . Meekness is basically experiencing a humble and gentle
state of being, while perkiness is connected with uplifted and youthful energy. Outrageousness is
being daring and entering into situations without hope and fear, and inscrutability is the experience
of fulfillment and uncontrived, spontaneous achievement.‖ (Trungpa 1984Ś 161).
371
360
logic. The second one (e.g. Vajray na) by-passes critical thinking and logic
altogether and uses the trance itself to disentrance. The first approach consciously
dismantles fictions in an intellectual way, whereas the second works in a more
subconscious manner through symbols and emotions. This explains why tantric
practices do not follow an intellectual approach. In fact, it is often stressed in this
context that being too intellectual can even be an obstacle. Rituals such as the
SDG gather people from all walks of life, laity as well as practitioners. Lay
participants may be people possessing neither experience of meditation nor
familiarity with the subtleties of Buddhist philosophy. In this typical Vajray na
context, these practices are presented as shortcuts leading the practitioners to the
ultimate accomplishment more rapidly than analytical approaches do. From this
perspective, the ritual is implemented in order to induce some direct effects on the
participants‘ mind. This is necessary, as we have seen, on account of the role
played by mind on the perception of and clinging to ‗reality‘. Yet, it would not be
fair to reduce these practices to this single aspect. Tenzin Namgyal explains this
very clearly with regard to similar Bon rituals:
We may interpret the shamanic practices as only symbols used to
manipulate mechanical psychological processes. But when we really
need help, we don‘t turn to what we believe is only psychologicalś this
is because it seems smaller than we are in our totality. In a sacred
relationshipḍwith the elements, the deities, the master, the holy
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textsḍwe turn to something sacred, of greater value and meaning than
our depression or anxiety or self-hatred or disappointment.372
Two essential things are mentioned here:
- The ritual does use psychological ‗triggers‘ to obtain predictable responses to
psychological stimuli. This does not imply that the ritual is a mere manipulation
of mind, or ‗sleight of mind‘ as it is based on a very sophisticated rational
philosophical view.
- In the tantric context of the inner level of the ritual, the ritual relies on an
approach to the sacred that is not disconnected from one‘s own nature. Mind and
its manifestations are never cut off from their pure nature. As mentioned earlier,
the ritual constantly plays on these three intertwined levels of reality: the
manifestation happening in mind, mind as a continuum of fleeting emotions and
feelings, and the ultimate nature of mind. In this vision of the world, the
psychological forces operating in the ritual are thus sacred manifestations of the
pure nature of things which are not separable from the pure nature of one‘s mind,
expressed as the ultimate guru and the chosen deity. The ritual cannot therefore be
reduced to a psychotherapeutic act because it relates to something sacred,
something of much greater value than mere emotions, which gives it, according to
Tenzin Namgyal, its particular efficiency in times of crisis.
On the inner level, Gesar‘s awakened actions take place in the ‗space‘ of
confused mind. The poison of emotions becomes the very antidote against the
intoxication they induce. Mind is confused or blocked because of inner obstacles
and fixations. Habits, in the form of repeated patterns of disturbing emotions
372
Tenzin Wangyal: 2002: 7.
362
(anger, infatuation, envy, etc.), take place involuntarily in reaction to external
stimuli. These emotions act as forces that bring about ‗reality‘ and our belief in its
actual existence. When these inner unbalanced forces, the emotions, occur
repeatedly and become habits to the point of shaping one‘s karmic vision, they
may cross a critical threshold beyond which they start manifesting in the outer
reality, as if they had crystallized externally. For instance, extreme and
widespread paranoia can be reflected outwardly as general aggression on the scale
of an entire country. In such extreme cases where negative emotions such as
hatred, paranoia, fear, etc. are widely shared, negative aspects of ordinary reality
such as poverty, wars, etc. appear as the reflections of these inner disturbances
and obstacles. Mayhem, madness, and chaos on a grand scale, as is the case at the
beginning of the Gesar epic, ensue from extreme collective emotions and the
resulting collective karmic vision. The outer reality of the most material things
such as food—or the lack thereof—is, according to the view upon which the
Gesar rituals are based, literally shaped by inner forces of emotions. As an answer
to such issues, the ritual uses mind and emotions to dismantle this very mind, a
feature of the higher tantras. The inner level is accordingly highly symbolic since
it does not deal with the outer form of things in the way they ordinarily manifest.
In this approach, the outer elements are the reflection of the internal elements, and
the elements themselves are symbols standing for some important aspects of
matter and mental events alike.373 For instance, although various tantric systems
exist, the quality of water—as a symbol—is generally understood as a cohesive
force which, ‗holding things together‘, enables fluidity and comfort while the
373
In the various Buddhist Abhidharmas, the elements symbolize specific characteristics such as
cohesion in the case of water.
363
emotion resulting from a lack of this property is anger or aversion. The quality of
fire is described as creativity and dispersion in the sense of a leveraging force
projecting and scattering itself outwardly. The related emotion is attraction or
desire. The quality of air is the force of momentum. Its corresponding negative
emotion is the acute sensation that something others have is lacking in oneself.
The quality of earth is the force of inertia, its related emotion being a feeling of
self-satisfaction or self-centredness. The quality of space is by default an
accommodating force, spaciousness, unimpeded by anything as it is in fact an
absence of the four other elements, and simultaneously, that which encompasses
everything. Its related emotion is mental dullness, the state of being mentally
stuck on, blocked by, or fixated upon something. It is clear that these elements
must be ideally balanced. A certain amount of inertia means stability and solidity;
too much of the corresponding earth element may generate sluggishness or
dullness. Spaciousness, if excessive, can result in being ‗spaced out‘. In
Vajray na, materiality as well as states of mind are related to these elements
which stand as symbols for forces of momentum, leverage, inertia, and cohesion
within space. Ultimately, these forces are recognized in a sacred perspective as
deities symbolizing the union of whatever manifests with the primordial purity of
the nature of mind. In the context of Gesar rituals, balancing these elements on the
inner level is a method to pacify negative emotions and develop the positive ones,
particularly, those conducive to the realization of primordial knowing (ye shes).
‗Impure vision‘ can thus be gradually refined into pure sacred vision or—if one
can achieve it—suddenly disappear as the primordial purity of ordinary
appearances (forms, emotions, etc.) is directly recognized. Numerous means such
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as physical postures, breathing, visualizations, recitation of mantras are used by
higher tantras to get ‗there‘. Some of these methods have been integrated by
Mipham into Gesar rituals and have thereby taken on a distinctive ‗Gesar flavor‘.
As we have seen above, the mechanical character of our emotional responses to
external stimuli is used as fuel to refine the emotions into their quintessential
nature. In the Gesar rituals, this is achieved by developing the following positive
attitudes, each of them corresponding to a particular element and emotion:374
(1) Bravery (associated with fire—attraction)
Desire, attraction, or infatuation, is related to the fire element which, in terms of
its essential property, represents a leveraging force, continuously projecting itself
outward, away from its starting standpoint, just like a prairie fire does. Attraction
is the emotion which elicits enthusiasm, inspiration, and change. Transformation
is made possible by the fact that, as in any seduction process, one is compelled to
relinquish any status quo in order to create rapport and find a common ground.
This element, when balanced, is therefore strongly associated with creativity,
mystery, and what has come to be called ‗fun‘ in everyday language. When the
fire element is lacking, it manifests as depression. When it is present in excess, it
generates infatuation, needinesss, a feeling of thirst. Bravery, as a warrior quality,
374
Chogyam Trungpa associates these four qualities with the four animals. For an extensive
description of the ‗four dignities‘, see Trungpa 1984Ś 159–172. It is worth noting that these four
states of mind taken together denote the state of ‗flow‘ described and studied by psychologists like
Mihály Csíkszentmihályi. Regarding the correspondence between animals, emotions, and
elements, various interpretations exist, reflecting the syncretic nature of the rlung rta practice (see
Beer 2000: 62b, Cornu 2006: 132b) as well as the different systems of correspondence found in
various tantras. The problem is here further compounded by the fact that, although the practice is
pre-Buddhist, some animals appear to be of Chinese origin, and, as a consequence, have a different
symbolism. For instance, the Chinese tiger and dragon are in opposition, in contradistinction to the
Indian mythology where the nāgas and the garu as are considered to be arch-enemies. In addition,
the geomantic disposition of the animals in the four directions as it is sometimes found should not
be conflated with their symbolism. The dragon is thus sometimes associated with the south, but, in
this particular case it seems to symbolize the presence of water in the earth element (see Beer
2000: 62b).
365
means courage, perseverance, and resilience in the sense of being beyond hope
and fear, open to new situations within the wide open space empty of reference
points. As a preparation for the invocation of the secret dgra bla, bravery is
necessary in order to step out of one‘s comfort zone and habit patterns in spite of
one‘s fear of losing one‘s identity in the process.
(2) Humorous joy (associated with earth and self-centeredness)
The earth element corresponds to the emotion of self-satisfaction, self-esteem, or
self-centeredness. This element represents the force of inertia. When in excess,
this emotion morphs into arrogance, fixation, egotism, or stinginess since mind is
exclusively focussed on one‘s own self. When it is lacking, there is a need for
grounding which takes the form of material and psychological insecurity. When it
is balanced, it manifests as stability and solidity, establishing a solid basis, or
ground, which, when mind is awakened, is not dependent on fluctuating
circumstances. In the context of Gesar practices, this force appears as humorous
joy. Laughter plays an important role in the epic and in the rituals alike. Taking
illusory manifestations seriously means being completely entranced by whatever
manifests. Humour prevents the Gesar practitioner from taking circumstances too
seriously as something solid, permanent, and substantial. It also opens the door to
qualities such as tenderness, loving-kindness, and goodness that do not depend on
circumstances and should not be subject to doubt. In this approach, unwavering
enthusiasm resulting from appreciation and abundance denotes a complete
absence of insecurity and poverty. As a preparation for the invocation of the secret
dgra bla, humorous joy releases the knots of dualistic vision without falling into
the traps of frivolous egotism or mental dullness. Considering that one precisely
366
sees what is happening without being engrossed by the situation, having a
humorous and joyful mind means that mind is neither fixated nor scattered.
(3) Congruence (associated with water and repulsion)
The water element stands for the cohesive force keeping ‗things together‘ and
enabling fluidity or flexibility. Something undesirable generates discomfort and
anger, or any emotion associated with aversion and aggression on account of a
lack of mental (or physical) flexibility. When this cohesive force is balanced, it
manifests as fluidity, cohesion, and comfort. This flexibility enables acceptance
and thereby pacifies obstacles. When it is unbalanced, there is a lack of flexibility
resulting in irritation, anger, and a general lack of comfort. Alternatively, an
excess of flexibility results in accepting things which should be rejected.
Cohesion, fluidity, and flexibility, lead to acceptance and comfort. In the context
of Gesar practices, this force manifests as congruence, or harmony, the expression
of authenticity, genuineness, and wholesomeness as evidenced by a complete
absence of struggle and calculation, an important feature within the phu nu and
the Gesar warriors themselves. As a preparation for the invocation of the secret
dgra bla, the force of congruence contributes to the release of sheer spontaneity
beyond confirmation.
(4) Confidence (associated with air and envy)
The air element symbolizes the force of momentum. The emotion associated with
this force is envy in the sense of an acute sensation that something others have is
needed. When this force is lacking, there is deficiency of movement, or possibility
for transformation, which might give rise to a feeling of being stuck or caught in
367
situations. When it is present in excess, there is a constant dissatisfaction, lack of
contentment, which tends to generate physical and emotional instability. When it
is balanced, there is momentum—but no restless agitation—and transforming
oneself as well as situations is effortless. In the context of the Gesar practices, this
liberating movement free from agitation or anxiety is known as the warrior‘s
confidence. It arises from a lack of expectations in terms of result or outcome,
which also represents an important attitude with regard to the invocation of the
secret dgra bla.
6.2.3 The magic of suggestion in Gesar rituals
The purpose of the ritual is to harmonize the unbalanced inner elements and
eliminate negative mental states so that so-called relative or conventional reality
can be transformed. From the perspective of this tradition, the aim of all such
practices is—ultimately—to dismantle all mental habits and fixations, the
obstacles to awakening from everyday trances. The characteristic approach of the
Gesar practices on this level is, however, that trance phenomena are used within
the trance of illusory reality itself to model and eventually weaken it. The Gesar
practices pre-suppose that mind is plastic. Since whatever manifests ‗outside‘ is a
reflection of what is ‗inside‘, limitations are somehow self-imposed, most of the
time in a subconscious manner. As a consequence, the limitation of the focus of
attention typical of waking trance phenomena can be shifted and used as a
resource by means of an isomorphic metaphor: illusory ‗hypnotic‘ monsters
symbolizing negative emotions are destroyed by illusory ‗hypnotic‘ knights
symbolizing positive emotions. This shift is possible because the moment of
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power is the very nowness of the present moment: it is impossible to have more
than one thought at any given time. The ritual is therefore used, from a shamanic
perspective, as a tool to subconsciously melt and recast the elements, which are to
emotional patterns what ice is to water. In the same way that the appearance of
demons triggers the very appearance of Gesar, the manifestation of negative
emotions triggers the manifestation of positive emotions. Once this pattern has
been established, the more obstacles one encounters, the more one experiences the
presence of Gesar. This connection is carried out by means of sacred symbols
embodying the inner forces (inertia, leverage, momentum, cohesion), namely,
Gesar and the four symbolic animals, (dragon, tiger, snow lion, garu a) that
represent the four specific attitudes leading to victory over negativity (congruence,
confidence, humorous joy, and bravery). These emotions are the alchemical
catalysts used to design, reframe and re-imprint beliefs, values, goals, attitudes,
projections, intentions, behaviors, and habits. Identity as self-image is
transformed. This process is carried out by way of direct suggestions (e.g.
repeated affirmations, embedded commands in the form of imperatives coupled
with syntactic vagueness regarding the subject, which induces a lack of reference
point which would enable identification), or indirect suggestions (e.g.
visualizations involving synaesthesia, metaphors inducing transderivational
search, references to the epic and primordial myths prompting modelling). These
suggestions are actualized by mimesis (in the sense of subconscious imitation) in
direct association with the above-mentioned powerful emotions. Direct
suggestions consist in repetitive and specific affirmative or imperative sentences
in which imagination and mental imagery play an important role. The efficiency
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of language in such rituals hinges on the power of the emotions it generates.
Poetic language is not based on reasoning or logic but on emotions. As a
consequence, the transformative power of the ritual lies in the richness of the
visualizations it triggers, their details, their brightness, their size, and the quality
of their visual definition and rendering. On this level, the ritual speech consists in
providing a life script conducive to awakening by activating in the mind of the
Gesar practitioners a feeling of adhesion to and identification with a sacred
positive ‗mindforce‘ that is ultimately not different from their own mind and its
pure nature. This can, however, only happen if devotion is strong enough.
Devotion, a profound dedication to awakening, is the glue holding the various
aspects of the tantric ritual together. Without it, the ritual is meaningless. But
having identified themselves with this invincible positive force represented by
Gesar and his retinue, practitioners who have devotion are subsequently in a
position to emulate Gesar in their daily lives, which, in a practical way, enables
the application of this life-script as a long-term endeavor. The ritual or practice,
performed on a regular basis, is an important means to re-structure and organize
time and space around a sacred axis.375 Cultural, social, and familial mimesis
plays a crucial role in defining habits and giving a direction to mind, usually in a
subconscious way. The negative—with regard to awakening—subconscious
conditioning patterns among these are by-passed by means of the practice itself in
375
Some associations, anchoring techniques, and textual patterning found in the text aim at
creating spontaneous resurgences of important aspects of the ritual in daily life, i.e. the evocation
of the six elements, the celestial bodies, etc. The ritual is a seed which ideally is expected to sprout
beyond the confines of the actual ceremony. As for textual patterning, space and time are
important factors structuring the world in order to make sense of its apparent chaos. The ritual as a
sequence organizes a series of actions directed at accomplishing a precise goal. For example, every
important part of the ritual proceeds on the basis of spiritual authority which is invoked first. This
grounding effect is, however, not limited to the performance of the ritual itself but is also ideally
found in the daily activity of Gesar‘s practitioners.
370
conjunction with devotion. In fact, subconscious beliefs and habits are part of the
context. When the context changes, their effect is affected in proportion to the
practitioner‘s devotion for and identification with Gesar. Sincerity is indeed an
important condition for the success of the ritual: the more inspiration the ritual
engenders and the more uplifting it is, the more efficient the process of
transformation becomes.376 In a way, one could claim that the past, present, and
future of the practitioner are meant to be replaced by a sacred timeless history,
that of Gesar. Hence, during the practice and beyond, Gesar practitioners are not
ordinary persons anymore, with ordinary issues in an ordinary environment. As
they invoke Gesar and re-enact his ‗journey back home‘ by means of the ritual,
they become hic et nunc part and parcel of Gesar‘s retinue of knights, and thus
become themselves the support—the embodiment—of the dgra blas.377 The
objective of this new ‗Gesar script‘ is to structure the scattered fragments of
human experience, mind‘s confusions, by providing a new vision of consensus
reality. On the outer level of reality, words and things are separate entities. On the
inner level, words do not stand for real things. There is no real thing hiding behind
concepts ‗out there‘. If one analyzes any thing, one finds nothing that is itself
independent from concepts. All our percepts and concepts are dependent on mind
to appear as what they are supposed to be. In fact, all we have are mental events or
thoughts that can be verbalized by means of language. Having power over one‘s
inner world of representations and emotions therefore means having power over
376
Many technical aspects of the meditative practices related to the ritual on the inner level
proceed from inspiration. Inspiration is itself a support for concentration (in that it gathers
scattered thoughts) and for creative imagination, hence the importance of poetical forms such as
figurative speech (SDG 21,33Ḍ37,71,83,84) in the text of the ritual.
377
The Bodhisattva path also uses plenty of similar martial symbolsŚ i.e. ‗the armor of patience‘
(bzod pa‘i go), ‗the sword of insight‘ (shes rab ral gri).
371
the outer reality. The outer world is thus considered as something purely symbolic
revealing one‘s inner world. What one gets ‗outwardly‘ corresponds to one‘s
emotions ‗inwardly‘. This fundamental aspect of the ritual is connected with the
role played by figurative speech in the Gesar rituals. Ritual speech is metaphoric
by nature because literal language belongs to the outer level of reality. From the
perspective of the inner level, all forms of language are metaphorical. Hence the
importance of poetic language in ritual speech, as Dargyay explains,
During my stay in Zanskar I gained the impression that Gesar was still
alive in the hearts of his people, that in the howling of the storm, in
the thunder of the avalanches they perceive him galloping to new
feats.378
Linguistic anthropology provides a theoretical framework to understand
how ritual speech generates such a transformation through the linguistic
techniques of contextualization and entextualization.379 Gaenszle 2007: 176
defines contextualization in the following way:
Generally it refers to those aspects of a ritual performance by virtue of
which it is grounded, embedded or ‗anchored‘ in the situational
context. The term first came into usage in linguistic anthropology in
the sense of a ‗discourse strategy‘ by which speakers signal their
understanding of the speech situation.
378
Dargyay 1988: 89.
I shall follow Gaenszle 2007‘s ethno-linguistic approach as expressed in his extensive study of
ritual texts among the Mewahang Rai of East Nepal for my analysis of ritual speech in the Gesar
rituals. The text that is examined in this section is the SDG.
379
372
While contextualization is ―the linking of the text with context‖ (GaenszleŚ
2007Ś 183), entextualization corresponds to ―the detachment of text from context‖
(ibid.):
This process, also described as ‗decontextualization‘, may be seen as a
strategy to shift the focus of attention away from the immediate
context of the situation towards the discursive universe which is
constituted by the patterned strings of words as such.380
In Gesar rituals, contextualization is mainly used to create rapport, to relate
to people, their lives and world based on their experience of reality and therefore
(karmic) vision.381 Building up rapport helps them feel involved and keeps them
focused as the ritual proceeds. The outer level plays a key role in this. Gaenszle
2007: 175 describes this process:
By situating the speech events in terms of time, space, and person, the
performance is contextualized and authenticated as an interaction
between concrete persons. In this way, a communicative link is
established between speaker and hearer which helps the former to
380
Gaenszle: 2007: 183.
Gesar is so popular that his name alone is enough to link the ritual‘s text with its context. There
is for instance no introductory panagyric of Gesar in the twelve sections of this ritual. Hermanns
1965Ś 366 concursŚ ―In den Heldenepen aller Völker liegt ein gemeinsames Grundschema vor, das
aus den Elementargedanken der Völkerpsychologie hervorging. Der Inhalt umfaßt Menschen—
und Völker—erregende Ereignisse, die aus dem Umkreis der Stämme oder einer Volksgruppe
genommen und durch Weiterüberlieferung in der Erinnerung festgehalten wurden. Sie entstanden
in recht wirren Zeiten, in denen Bestand oder Untergang der Leute auf dem Spiele stand, so daß
gewaltige Erschütterungen die Volksseele aufwühlten. Durch diese Erlebnisse reifte das Volk zu
seinem Heldentum heran und trat in sein Heroen-Zeitalter. Der große, rettende Held aus dieser
furchtbaren Not wurde der hervorragende und hochbegabte Führer und Vertrauter seines Stammes
oder Volkes, der für seine Leute wunderbare Taten vollbrachte, aussichtslose Aufgaben glänzend
erfüllte und ein hoffnungsloses Schicksal mit fester Hand zum Frieden und Glück wandte.‖ This
explains clearly why Gesar is considered by the Tibetans as one of their ancestors. This is a very
strong argument in favour of our presentation of Gesar‘s nature on the inner level (or mind‘s
plane) of the ritual as the symbol of transformation of negative mental states into positive ones.
381
373
persuade the latter, through words as well as the presentation of
offerings, to be compliant and fulfil the request.
In the case of Gesar rituals, the ‗hearer‘ on the inner level is not different
from the participants‘ minds. As a consequence, it appears that the ritual itself
possesses in-built psychological triggers aimed at deeply re-writing the
practitioners‘ life-script. Entextualization, in contrast, is necessary to extract them
from the context of their ordinary lives, world, and problems (sickness, poverty,
etc.) which are, in the Buddhist perception of things, merely manifestations of
their own karmic vision. Entextualization acts essentially as a subliminal delinking or decentering process. It opens the door to the inner and secret levels. It is
the part of ritual speech in charge of actively melting and recasting negative states
of mind into sacred and positive perspectives which will re-script ordinary reality.
Gesar rituals use various techniques of entextualization, such as figurative speech
and various other stylistic devices. One of the most powerful linguistic patterns
used consists in serialization, the enumeration of names found at important
junctions of the rite—see, for instance, §4 of the SDG for the invocation of the
deities and §9 for the offering of the purification. Standard formulae (e.g.
Buddhist terminology SDG 6Ḍ8,22,48,52Ḍ58) and repetitions (e.g. bsangs which
is chanted 26 times in a row or rgyal lo which is repeated 8 times in a row in the
SDG) abound throughout the text. Entextualization selectively ‗re-cycles‘ some
contextual materials (images, aspects, etc.) but only inasmuch as these
representations contribute to the ritual‘s ‗decentering‘ strategy and lead to the
opening of a distinct discursive universe. Arms and armor are, for instance, used
here as support for figurative speech in the form of metaphors, whereas other
374
well-known events of the epic which are not necessary for the shift generated by
entextualization are not mentioned at all.
As this subliminal inner process of disentrancement is performed382 through
ritual speech, positive states of mind, or dgra blas, are invoked by means of
sophisticated emotion-triggers such as those studied in the context of social
psychology by Cialdini in his seminal study about the principles of influence, in
particular, self-interest, reciprocation, commitment and consistency, social proof,
liking, authority, and psychological reactance.383 In the context of Gesar practices,
the shaping influence of mind on our reality–as a demiurge–cannot be
disconnected from social dynamics. Cialdini extensively analyzed how basic
principles of social psychology impact human behavior in a Pavlovian way:
In fact, automatic, stereotyped behavior is prevalent in much of human
action, because in many cases it is the most efficient form of
behaving, and in other cases it is simply necessary. . . . We must very
often use our stereotypes, our rules of thumb to classify things
according to a few key features and then to respond mindlessly when
one or another of these trigger features is present.384
In the present context, ritual speech clinically employs these principles
which are combined so that they constantly strengthen one another. The crisscross of these interlaced principles is of a systemic nature: there is a constant
interplay between them throughout the text, their basic objective being to
Ritual speech is ‗performed‘ and therefore includes numerous paralinguistic elements which are
beyond the reach of an exclusively philological analysis. Although Gesar rituals were put in
writing, they cannot be reduced to this single aspect. These rituals are not simply read but
‗performed‘ or, to use a more Buddhist expression, practiced.
383
See Cialdini 1993.
384
Cialdini 1993: 6Ḍ7.
382
375
accomplish the transformation from an undesirable state to a better one, relatively
and ultimately:385
Liking
Cialdini 1993: 167 defines this principle in the following way:
Few people would be surprised to learn that, as a rule, we most prefer
to say yes to the requests of someone we know and like.
As explained by Cialdini, there are a few techniques to generate liking:
physical attractiveness, similarity, compliments, familiarity, cooperation, and
association with things we like. These techniques are used throughout this Gesar
ritual:
Contextualization plays an important role here since Gesar is an extremely
popular and familiar national hero for Tibetans and, more generally, for
whoever practises Tibetan Buddhism. He is not an alien or unknown deity of
some kind. The mere utterance of his name suffices to evoke the background
of the ritual.
Gesar as the embodiment of invincibility and indomitable power possesses all
the ritual insignia associated in the epic (sgrung) with victory, such as his
weapons. Arms and armor are mentioned several times at important junctions
of the ritual: blade (SDG 73), bow (SDG 82), armor (SDG 33Ḍ35, 72). The
385
The minds of the practitioners, their specific features, and the general context, play a key role in
explaining why such methods are used. The ritual in this case corresponds to the practitioners‘
models and representations of the world. As stated in Dzongsar Khyentse 2007Ś 74, ―He [Buddha]
provided many paths and methods for discovering the truth. In fact there are tens of thousands of
paths to follow within Buddhism. So why not simplify it into one method? The reason is that, like
the variety of medicines needed for different diseases, a variety of methods is necessary for
different kinds of habits, cultures, and attitudes. Whichever one is followed depends on the state of
mind of the student and the skill with which the teacher is adorned.‖
376
rhetorical strategy based on martial imagery and symbolism is developed
consistently from the beginning to the end of the ritual. For instance, the word
rgyal (‘victory‘) as in rgyal po (mentioned seven times) and other lexemes is
repeated throughout the text: rgyal srid sna bdun SDG 20, rgyal kha ‘dzin pa
SDG 70, rgyal lo SDG 80Ḍ84 and three times in SDG 85 alone, rgyal SDG 86,
rgyal srid SDG 98. In fact rgyal lo is chanted on the basis of a parallelistic
syntactic construction (SDG 80Ḍ85). The homological grammatical structure
of these lines does not have any particular referential purpose but definitely
has the function of quasi-hypnotic persuasion as it repeatedly emphasizes the
association between Gesar and lofty desirable qualities. Prosodic stylistic
devices such as these parallelistic constructions decisively contribute to the
‗de-centering effect‘ of the ritual since (1) they emphasize important features
of Gesar (cf. the synoeciosis SDG 66Ḍ67, the epistrophe SDG 75Ḍ78); (2) they
insist on the fact that an important action has been or is accomplished (cf. the
epistrophe SDG 52Ḍ78, the isocolons SDG 80Ḍ81, 82Ḍ84, the diazeugma SDG
80Ḍ82, the asyndeton SDG 80Ḍ85, the anadiplosis SDG 84Ḍ85, the epizeuxis
SDG 85); (3) they show that a particularly important action is requested (cf.
the epistrophe SDG 39Ḍ41 in conjunction with the imperative mode). Rhetoric
figures of repetition, apart from being useful mnemonic devices or having a
petitionary character, structure the most important passages of the ritual, such
as those which are not standard enumerations of objects of worship or
offerings. The study of these parallelisms shows that the heart of the ritual,
where entextualization reaches its peak, is situated within SDG 62Ḍ95 and
corresponds to the purification and wrathful suppression of the negativities
377
themselves. The epistrophe is the most common of all the rhetoric figures of
speech found in our text (SDG 39Ḍ41,52Ḍ78, 75Ḍ78). This is due to the
particular syntax of the Tibetan language. Every repetition of a particular verb
results into an epistrophe, the effect of which is compounded by the brevity of
the meter of the septi-syllabic verses. Worth mentioning is also an important
rhetoric figure of amplification, a climax (SDG 87Ḍ92), in which Gesar‘s
wrathful activity proceeds in a crescendo from outer up to secret obstacles.
The sequence starts with the exorcism of evil beings and their actions,
proceeds to the elimination of the practitioners‘ negative emotions,
obscurations and negativities, and culminates in the definitive suppression of
the four demons and all the obstacles to the spiritual path. Apart from figures
of repetition based on words, clauses, and phrases, there is only one
alliteration in the text (cf. SDG 86).
In a poetic passage of amplified creative imagination (SDG 33Ḍ37) where
celestial bodies in the firmament represent his armor, shield, and helmet,
Gesar is depicted in a very enticing way. Everything is staged, as we have
already seen with the elements, to make him appear ‗bigger than life‘. The
outer elements symbolize this to perfection in the SDG: space (SDG 14,110)
is all-pervasive; water comes in the form of an ocean (SDG 21,112); earth is
represented as majestic mountains (SDG 71,83,84,98,109); fire is associated
with primordial knowing (ye shes SDG 48); wind is represented by the
supernatural speed of Gesar‘s horse (SDG 36Ḍ37,74). Poetical forms,
metaphors, and hyperboles abound in the ritual (e.g. the sun is his helmet, his
horse is as fast as a lightning bolt, ambrosia is like an ocean, etc.). At the same
378
time, since figurative speech opens the door to symbolism, Gesar‘s nature
remains mysterious and it is unclear whether one deals here with metaphors or
metonymies (cf. SDG 33Ḍ37). This very uncertainty acts as a powerful teaser
and enables shifts between the various levels of the ritual.
Unlike many worldly deities, Gesar‘s life as a human being (e.g. the weak
Joru rejecting and rejected by abusive authorities) constitutes an important
part of his identity, making him quite similar to the practitioners of this ritual.
His repeated identification with the deities of the mountain moreover affirms
the fact that he is an ancestor of the clan, which in this context also includes
those sharing samayas with Gesar or being inspired by him.
A contrast effect is achieved by the use of epideictic rhetoric. What is
described negatively (epidemics, poverty, demons, etc.) makes what is good,
in particular, Gesar, even better. Although there is no eulogy of Gesar as such,
praise and blame are implicit throughout the text.
Moreover, Gesar is repeatedly presented as a very special being so that the
mere possibility of being part of his clan is extremely flattering—a form of
compliment, the ritual‘s participants being deemed ‗good‘ enough to be
members of his inner circle (phu nu), a group of people interacting in a
positive way.
In the epic, Gesar is said to have been sent among human beings in order to
eradicate obstacles and protect them. Given the context as well as the
objective of the ritual, the notion of reciprocation upon which the efficiency of
379
the ritual hinges is at the origin of the cooperation between Gesar and the
ritual‘s participants. This cooperation is also a factor strengthening liking, as
shown by Cialdini.
In short, all the principles described by Cialdini to generate ‗liking‘ are found
in the ritual. This process makes the identification of the participants with Gesar
possible. The dual nature of Gesar makes it even easier: Gesar is somewhat
similar to us—not something alien, he is ‗accessible‘, yet the qualities he
embodies are desirable precisely because they are also extraordinary and beyond
us. Gesar is both similar, meaning that communication is possible, and different,
meaning that he has something extraordinary to communicate. A new script is
shaped by the power of Gesar‘s attractive presentation and by the very fact that
identification is possible.
Authority
As Milgram‘s famous experiment made it clear, the power of authority can
have incredible consequences for our behaviour. Cialdini explains that the power
of authority as a motivator is not necessarily unreasonable, in the sense that, as
with other principles, there is a certain efficiency in automatically accepting
authority as the basis of social organization.
We are trained from birth [to accept] that obedience to proper
authority is right and disobedience is wrong.386
In the ritual, spiritual authority plays a major role. Some lamas are known
for their spiritual realization which, in the context of a ritual performance must be
386
Cialdini: 1993: 216.
380
taken into account. In the text of the ritual, the spiritual authority of the lineage
holds a prominent place. In fact, without the lineage‘s support which is invoked
twice in SDG 6Ḍ9,52Ḍ57, the purity of samayas which is mentioned in SDG 17,
and the empowering blessings of the three roots (cf. SDG 5), there is no basis for
performing a tantric ritual. The three roots—the guru (SDG 2,6,22,52), the
iṣṭadevatā (SDG 6,22,53), and the dharmapālas (SDG 6,22,56Ḍ57)—are
mentioned at the beginning of each main phase of the ritual: during the
invocation, the presentation of the offerings, and during the purification itself.
Although Gesar‘s authority is contextual, it is repeatedly emphasized because his
protection is requested. Authority symbols, described by Cialdini in detail, are
also
used
throughout
the
text:
(a)
titles
(‗king‘
rgyal
po
SDG
10,23,43,58,62,64,65,86; (b) various honorific expressions in SDG 64Ḍ79); (c)
appearance (cf. SDG 33Ḍ36); (d) symbols of power (e.g. Gesar‘s retinue cf. SDG
11Ḍ13,23Ḍ24,63, Gesar‘s entrustment of the ritual‘s officiant cf. SDG 26Ḍ28). The
notion that one has been appointed by a superior authority to perform certain
activities and that, in consequence, one should not slack is very important for
practitioners (SDG 28) as well as for the invoked deity, Gesar (SDG 80,96) since
this samaya, or oath, is ‗spiritually binding‘.
Commitment
[Commitment] is, quite simply, our nearly obsessive desire to be (and
to appear) consistent with what we have already done. Once we have
made a choice or taken a stand, we will encounter personal and
interpersonal pressures to behave consistently with that commitment.
381
Those pressures will cause us to respond in ways that justify our
earlier decision.387
Participation in the ritual is, in itself, both a commitment and a personal
choice. There are no obligations or pressures to participate in a Gesar ritual in the
Tibetan context. As Cialdini makes it clear, commitment is even stronger if it
corresponds to a personal choice which is not bought by bribes or imposed by
external pressures (e.g. SDG 3Ḍ4). For those who are initiated in the inner and
secret levels of the ritual and have therefore received tantric teachings, it must be
noted that the greater the effort invested to make a commitment (e.g. Milarepa‘s
ordeal), the stronger its influence upon the person who made it. In some
ceremonies, the importance of the effort relative to the commitment is reflected in
the offerings. There is no specified quantity or quality regarding the offerings
since they depend on the generosity of the giver. An apple can be a lot to give for
a beggar while, for a wealthy person, a truckload of offerings might be nothing.
The highest possible tantric commitment—samaya and various forms of
entrustment—are a recurrent theme in the ritual (SDG 17,27,80,96). Cialdini
1993: 92 explains that
. . . Commitments are most effective in changing a person‘s self-image
and future behavior when they are active, public, and effortful.
We have seen that the ritual in public performance can integrate the notion
of effort, but what about the commitment being active? The active engagement of
the participants in the ritual is a particularity of the ceremonies connected with
Gesar. When the ritual is performed, the public would join the officiant and
387
Cialdini: 1993: 57.
382
joyfully yell ―ki ki bswo bswo la rgyal lo‖! This war cry has a very important
function since one actively, freely, and publicly acknowledges that one is part of
Gesar‘s clan and shares his values. Indeed, such paralinguistic patterns typical of
Gesar‘s rituals not only have the function of anchoring the new perspective
opened up by ritual speech but they also contribute to putting the participants in a
situation where they, together as a group, are able to overcome the inhibitions
which are to be destroyed. This war cry can be seen as a declaration of war on the
forces of depression, negative states of mind, and emotions, and also as a way to
rally the uplifting energy of friendship and bravery in the face of adversity. This
phrase, this war cry, is an affirmation of one‘s will to overcome any obstacles. At
this stage, the identification with Gesar reaches a peak: in a symbolic replay of the
epic on the inner level, Gesar‘s power topples the darkest forces of the
participants‘ own minds to bring stability to the kingdom, namely, the mind (SDG
98).
Reciprocation
The rule [of reciprocation] says that we should repay, in kind, what
another person has provided us.388
The whole ritual is based on this principle. As we have seen above, the
protective deities are propitiated and in return their help is summoned. They have
taken, they must give. The ritual anchors this culturally accepted basic principle
through stressing the importance of cooperation based on mutual obligations and
by combining this approach with liking. The message is that you basically get
388
Cialdini: 1993: 17.
383
what you give: goodness in, goodness out. By creating the conditions for trust
through reinforcing mutual cooperation as a basic social principle on the basis of
the ritual performance itself as well as the participants‘ common objectives, the
experience of being accepted by others leads to self-esteem, which, in turn, helps
one accept others even more. A snowballing effect is what is aimed at here. The
contractual aspect of the oaths, backed by sacred pledges bigger than mere
promises made in a secular context, and placed under the protection of the highest
possible form of authority, provides the security necessary for opening up to the
transformation process. As one is part of a network or social group based on these
principles, one‘s mind naturally reciprocates and opens up. On the inner level, the
ritual‘s in-built practices such as bodhicitta as well as the dedication of merit also
have this effect.
Social proof
It [the principle of social proof] states that one means we use to
determine what is correct is to find out what other people think is
correct. The principle applies especially to the way we decide what
constitutes correct behavior. We view a behavior as more correct in a
given situation to the degree that we see others performing it.389
This principle is a cornerstone of the ritual. The notion of ‗clan‘, as the basic
social unit of Tibetan society, is employed to provide some sense of emotional
security based on ancestral social rules. The mountain deity cult which is the
foundation of Tibetan social identity offers its protective function to the ritual
389
Cialdini: 1993: 116.
384
participants; together they can reduce uncertainty and insecurity by identifying
themselves with Gesar and his clan. There is, however, a twist to this. As we have
seen above, the secular notion of ‗clan‘ is replaced by a community based on the
sacred samayas. The Gesar ritual in its entirety replaces an existing secular view
of the world with a new sacred perspective dedicated to awakening. The clan,
which can also be a tool of exclusion by being closed to external elements,
becomes a means of integration through the principle of samaya. Oaths, in this
case, are not based on origins or family lines but on Mah y na concepts such as
Buddha nature or bodhicitta. In the epic, pledges make possible the integration of
foreign tribes into Gesar‘s confederation of clans. This identification with Gesar,
noticeable in the paralinguistic elements of the ritual, is of paramount importance
here. We have already seen the function of the war cry; the offering of bsang itself
is a replay of what Gesar does in the epic—it is offered in a personally meaningful
social context. The participants find themselves in a situation where they
themselves reproduce Gesar‘s actions such as performing bsang390. This replay is
established on the basis of the socially accepted principle of ancestral authority
but now, as we mentioned earlier, it is accompanied by a full-fledged redefinition
of the very concept of ‗authority‘. The social setting and the performance of the
ritual lead to emulation of Gesar—in the sense of being brave and unshakable
when facing adversity.
See Heissing 1983Ś 339Ś ―Neben diesem Libationsopfer zählen die „neuen Kapitel― fünfzehn
Rauchopfer (ubsang) auf. Der mongolische Geser-Zyklus und besonders die „neuen― Kapitel
enthalten so wertvolle Hinweise auf schamanistische und volksreligiöse Traditionen der Mongolen
und ihre Hintergründe.‖
390
385
Scarcity and psychological reactance
When our freedom to have something is limited, the item becomes
less available, and we experience an increased desire for it. However,
we rarely recognize that psychological reactance has caused us to
want the item more; all we know is that we want it. Still, we need to
make sense of our desire for the item, so we begin to assign it positive
qualities to justify the desire. . . . Not only do we want the same item
more when it is scarce, we want it most when we are in competition
for it.391
In the rituals, Gesar is the symbolic representation of our reaction to any
event resulting in a restriction of our control over our lives. Things desired on the
outer level (e.g. wealth, health, power, etc.) are depicted as being scarce and on
the verge of being lost (SDG 68) to demons when not taken away altogether by
evil beings (SDG 87). Stylistic means, such as repetition, in the important passage
of the ritual where the destroying activity reaches its climax—the exorcism (bzlog
pa)—emphasize this feeling of being unfairly deprived of something the
participants should have. Contextualization is also very important here. In the
epic, Gesar is the conqueror of the ground previously lost to the enemy. His
mission consists in conquering fortresses, one after another, in an endless pursuit
aimed at regaining the space which has been unduly lost. This is Gesar‘s
symbolism on all levels of the ritual and this can be presented in various ways
based on the teachings received by the ritual‘s participants. This space of positive
qualities is presented in the ritual as the ‗good right‘ of the practitioner. This has
391
Cialdini: 1993: 251 & 262.
386
been lost but, in fact, naturally belongs to him. He is heir to those qualities. He has
a right to them. In fact, re-conquering them is his duty. He has therefore no
choice, except to re-conquer what has been lost or unfairly taken away.392 By
playing on psychological reactance, the ritual triggers momentum and exhorts the
participants to act.
Self-interest
Last but not least, self-interest consists in ―want[ing] to get the most and pay
the least‖ (CialdiniŚ 1993Ś xiii) or to maximize benefits while minimizing costs.
Self-interest is first and foremost an efficient stimulus to get participants actively
involved in the ritual. Insofar as the value traditionally attributed to such rituals is
high, and little effort is demanded on the part of the participants compared to what
is required in order, say, to practice meditation assiduously, the incentives are
powerful to ‗give it a go‘. This trigger functions in the way of Pascal‘s bet. There
appears to be little to lose and much to gain. The ritual‘s text itself contributes by
extolling the value associated with the ritual‘s potential outcome, while the
participants‘ costs in the form of donations, effort, and presence—matters of
personal choice conditioned by social and cultural convention—remain rather
modest in comparison.
To conclude, the inner level of the ritual as a catalyst for transformation is
thus extremely significant inasmuch as its role between the level of outer reality
and that of primordial knowing (ye shes) is pivotal. According to the tantric
doctrine upon which the ritual is based, altering states of mind and emotions can
This can explain how the rituals which re-capture the ‗stolen‘ bla function on the inner level.
From a more Buddhist perspective, the qualities of tathāgatagarbha blocked by adventitious
obstacles are indirectly evoked here.
392
387
simultaneously transform the outer reality and facilitate the realization of
primordial knowing. Emotions and states of mind are part of conventional reality
in Mah y na, but the psychologization of reality undermines the belief in
substantialism and is therefore considered to lead to the realization of primordial
knowing, a recurrent theme found across most Mah y na texts. This approach
corresponds to the famous Prajñ p ramit statementŚ ―Subhūti, that mind is not
the mind. The nature of that mind is inner radiance.‖393 Dharmas are inseparable
from mental projections and mere designations. And even mind itself is seen as
beyond existence and non-existence. The recognition of the luminous nature of
mind eventually leads to the recognition of primordial knowing, or, in the present
context, the secret aspect of Gesar.
6.3 The secret level of the ritual
6.3.1 Gesar as primordial knowing
In the SDG, the efficacy of the purification is first established on the basis
of the ‗fire of primordial knowing‘ (ye shes me)—or ‗sheer knowing‘ (rig pa) in
other rituals.394 In the Gesar texts of the ris med movement, rDzogs chen
represents the background of the secret level of the practices. This is a very
important point since it reminds us that this Buddhist ritual cannot be reduced to
its shamanic or psychological elements. This secret character of the practice is the
only way to dismantle the ‗reality filters‘ (i.e. beliefs, representations, habits, etc.)
393
Dorje/Kapstein 1991: 183.
Ye shes or rig pa is supposedly not the domain of mind, discursiveness, and labelling. A purely
intellectual approach to ye shes without any direct experience of it makes, from a methodological
standpoint, little sense. It has been entirely left out of the scope of this study as a consequence.
394
388
preventing us from seeing things as they are. Since these filters arise on the basis
of past programming in the form of imitations, repeated injunctions, and
emotionally loaded meaningful events, the ritual aims at weakening these veils by
way of similar processes, playing on the fact that beliefs tend to be self-validating.
Because things have no inherent existence, their meaning, or their very being, has
to be projected. Beliefs play a crucial role in this process. Inasmuch as security
depends on having the right set of beliefs—the right programming—in a given
situation, beliefs tend to act as self-fulfilling prophecies. Ultimately, the only way
to be free from past programming is to live in the nowness of awareness where
buttons can be pushed without triggering an immediate chain reaction in terms of
trances and hallucinations. In the context of practice, these triggers do not produce
their usual effectsŚ insofar as one does not ‗believe‘ one‘s thoughts to be real, the
rambling of the mind based on insecurity, fear and hope, without being stopped,
does not induce its usual effects. Dream-like thoughts burst like bubbles, one after
another, unreal. Beyond the outer level of external reality consisting of entities
(i.e. beings or things) manifesting in one‘s mind and the second inner level of
thoughts and emotions, on an even more subtle level, the secret Gesar is the very
nature of mind,395 and accomplishing it genuinely is the only ultimate way to cut
through all obstacles:
Bestow right now the vast accomplishments of [long] life and merit,
glory and wealth, fame and renown, good fortune (phywa) and
prosperity (g.yang)!
395
On the secret level, as is implicitly stated in the ritual, Gesar is primordial knowing (ye shes)
itself.
389
Show the ultimate that is the nature of reality (chos nyid), the secret of
sheer knowing (rig gsang)!
Confer spiritual power, the empowerment of primordial knowing (ye
shes)!
Make all deeds become Dharma practice!
Make all encounters meaningful [with regard to Dharma]!
Let all supreme and ordinary accomplishments without exception be
achieved spontaneously (lhun gyis grub pa), without effort (‘bad
med)! T.85: 93–98.
In the SDG, ye shes is presented as being not only an integral part of the
ritual but also the very basis of any purification since the ‗fire of primordial
knowing‘ symbolizes the ultimate purification medium; it is the cause of the
purifying smoke. In offering rituals such as fire p jas, fire also symbolizes the
manifestation of the deity, in the sense of ye shes.396 Ye shes and rig pa represent
the ground, or basis, of the outer and inner levels.
In the following passages taken from various Gesar rituals of the ris med
movement, Gesar himself is presented as sheer knowing (rig pa) indivisible from
its power (rtsal), play (rol pa), or playful dance (rol gar):
From the vast expanse (mkha‘ dbyings) of the body of reality (chos
sku), [the unity of] sheer knowing and emptiness (rig stong) free from
mental proliferations,
Manifests the dgra lha, the best of sentient beings, the dancing power
of sheer knowing (rig rtsal gar bsgyur),
396
This also applies to sgrol ba (liberation through ritual killing).
390
The unceasing manifesting power (rtsal snang), the deity that
infinitely pervades (rab ‘byams) the peaceful and wrathful ones,
Although you do not waver from the peaceful state that is your mind,
Great and glorious [heruka] who completely appears in the form of
Rudra in order to destroy the hosts of demons, the enemies of the
teaching,
Rāja who subdues demons, . . . T.12: 3–8.
Jewel of Jambudvīpa, great lion, Power (rtsal) that subdues the
enemies,
Who took the Vajra oath in the presence
Of Padma thod phreng, the embodiment of the three roots,
Together with your retinue, do not neglect your sacred pledge,
manifest from the vast expanse! T.43: 7–10.
Towards those who are overwhelmed by devotion,
Don‘t be idle now, don‘t be idle, [but] confer [them] spiritual power!
In this body, erect the heroic fortress of the dgra bla!
In this speech, establish the power of the magical voice!
In this mind, kindle the power of sheer knowing (rig rtsal), [the unity
of] bliss and emptiness!
Accomplish the inseparability from you, lord! T.47: 22–27.
In the palace of great bliss that fulfills all wishes,
Supreme lord of the life force of worldly haughty spirits,
391
Holder of sheer knowing, power (rtsal) that is the most excellent
ornament of Jambudvīpa,
We enthrone you as the innermost essence of yoga. T.50: 108–111.
[Your] nature is the Vajra of Gentle glory (‘Jam dpal/Mañju rī) itself.
[Your] aspect is the form of the dgra bla sovereign of all that appears
and exists.
In a former life, [you] were the holder of sheer knowing,
Padmasaṃbhava,
At present, [you] are the great lion, the power (rtsal) of the Jewel that
subdues the enemies,
In the future, [you will be] Kalkin Raudra Cakrin.
Supreme deity of my heart, inseparable (dbyer med) from me,
State of indivisibility endowed with the Vajra voice, . . . T.67: 2–8.
ho! please pay heed [to me]! ho! please pay heed [to me]! ho! please
pay heed [to me]!
[You] who manifest the power (rtsal) that is compassion, the
unceasing play (rnam rol)
From the unproduced nature, the constituent element of reality (chos
kyi dbyings),
Victorious Lord, Lake-Born Vajra, embodiment of the magical
manifestation of the peaceful and wrathful deities of the three
families,
392
Gesar, great being, holder of sheer knowing (rig ‘dzin), Jewel that
subdues the enemies, . . . T.85: 12–18.
ho! [You] who, having at times the playful display (rol pa) of genuine
magic power,
Wander everywhere across the heavens, earth, and intermediate space,
And master all the [four] activities that pervade everything,
everywhere (rab ‘byams),
[You] who, bestowing the accomplishments by being merely evoked,
Travel like lightning by being merely invoked,
Who, united [with us] within the sacred pledge by being merely
accomplished,
Engage in action by being merely exhorted,
Vajra of the great lion, armies of dgra blas and wer mas, with outer,
inner and secret offering clouds, the excellent ambrosia of primordial
knowing, and unsurpassed [manifestations] arising from the play
(rnam rol) of Samantabhadra,
We worship you! . . . T.85: 365–373.
The body of illusory manifestation (sku sprul pa) that is spontaneously
occurring (rang byung) compassion from the basic space (dbyings),
the great fundamental sameness (mnyam pa chen po) of appearance
and emptiness,
The ultimate of the eternity (g.yung drung) beyond change, the very
nature of the innermost sphere (thig le),
393
Is Gesar, the Power of the Jewel that subdues the enemies. T.58: 3–7.
Having revealed the expanse (dbyings) of the faultless single eye of
primordial knowing,
As the state in which all-pervading clarity is completely unimpeded
(zang thal), unobscured by any veil,
Please increase as wished and without any obstruction
The power and strength that accomplish great benefits for the teaching
and beings.
Heroic Gentle glory (‘Jam dpal/Mañju rī), illusory dance (gar) of
primordial knowing,
Great hero who subdues the enemies, the armies of demons, . . . T.59:
18–23.
In the vast expanse where the utterly pure five lights gather
From the state of the naturally occuring great primordial knowing
[that encompasses] all phenomena, the manifesting power (rtsal
snang) of sheer knowing and emptiness free from limitations,
In the vessel of the inanimate universe together with its contents,
The immeasurable [celestial palace] (gzhal yas [khang]) of the blazing
great bliss that illuminates everything,
The messenger of the victorious activity of the three roots,
The great lion, the wer ma of the light of the white A, . . . T.60: 2–7.
kye! The playful expression (gar) of the unchanging primordial
knowing‘s hundred moods,
394
The lord of the dgra lhas who is accomplished by means of aspiration,
The one imbued with the magic that protects the world,
The lord, the great lion, the king,
Abiding as a multifaceted gem
In the luminous constituent element of reality (chos dbyings), the vast
expanse (klong) free from mental proliferations,
The womb (sbubs) of the vital essence (thig le) of rainbow light that is
spontaneous presence (lhun grub),
The pure realm of the celestial city,
The matrix of basic space that is the invisible expanse, . . . T.45: 4–12.
The manifesting power (rtsal snang) of bliss, heat, and sheer knowing
(rig pa), is whirling and whirling (shigs se shig),
The vast edgeless expanse (thig le chen po) of primordial knowing
that playfully manifests (rol pa) as an illusion, [the unity of]
appearance and emptiness,
Equally permeates saṃsāra and nirvāṇa. T.50: 49–51.
6.3.2 Invoking the secret dgra bla as sheer knowing (rig
pa)
The secret level per se is considered to be utterly beyond speech. Yet, ritual
speech is used here as well to create a climate ultimately aiming at the recognition
of the secret Gesar. Likewise, contextualization and entextualization sometimes
appear as mutually exclusive processes throughout the rituals since, after all, the
former connects the practitioner to a particular perspective that the latter is
395
precisely trying to disengage. This constant ambiguity reflects itself in some
paradoxical formulations about Gesar, which, when taken literally or understood
from the standpoint of the outer level, hardly make sense. The evocation of a
totality constituted of antinomic parts leads to apparent contradictions which
cannot be resolved through ordinary thought patterns. For instance, in the SDG,
Gesar is supposed to uphold Dharma (SDG 45), yet in the same passage he is
required to kill all enemies (SDG 38). ‗Gesar, a Buddhist protector‘ could almost
seem to be an oxymoron. He is supposed to protect all sentient beings (SDG 42),
yet he must destroy all demons (SDG 87). The binomial ‗King Gesar‘ (ge ser
rgyal po, see SDG 10,23,43,58,62,65,86) is fascinating. Gesar is presented as a
king (‗with a retinue‘, see SDG 11Ḍ13,23Ḍ24,43,63), but from the epic it is
obvious that he is a trickster in the anthropological sense of the term in that he
constantly challenges any form of worldly authority (cf. Samuel 1992: 720) and
does not submit himself to any rule. In the epic, he was a god who appeared in the
form of a human warrior, but he is now considered to be a gnyan. This again
echoes the symbolism of his manifestation as a dgra bla, a protective deity
intimately connected with the ambiguous notion of ‗intermediate space‘. Gesar is
definitely a polytypic deity insofar as he is explicitly described or implicitly
invoked as a yul lha or gzhi bdag (SDG 68), a nor lha (SDG 89,104), a phywa
(SDG 101Ḍ102), a dgra lha (SDG 74Ḍ75,77Ḍ78), and even a pho lha 397 when he is
propitiated as an ancestral deity through his association with the ancestral
mountain cult (SDG 71,83,84,98). He is sometimes presented as a worldly deity
(‘jig rten pa/laukika) and sometimes as a deity who has transcended the world
397
See Balikci: 2008: 93ff.
396
(‘jig rten las ‘das pa/lokottara), two categories which are usually mutually
exclusive (cf. Karmay 2005: 32Ḍ51). In a word, he is an ‗all-in-one‘ deity who
does not fit into any category, and yet, is excluded from none. In this case, ritual
speech uses ordinary language in which contextually coded formulae abound but
the syntax of the ritual remains quite simple. There is, for example, no syntactic
caesura in the septi-syllabic verse structure of the SDG and only a few
enjambments are to be found. In spite of this apparent grammatical simplicity,
coded formulae—in the form of paradoxes, ambiguities, and contradictions
resulting from the use of polysemic terms playing simultaneously with the three
levels of reality—cannot be understood if one takes them literally on the outer
level alone. The function of figurative speech here is to show that there is
obviously more to the ritual than its outer meaning. Like a koan, ritual speech
provides a door leading to the nature of mind, without, however, ever revealing by
means of words what is behind the door. In this context, words represent a
dualistic pathway towards that which is beyond duality. The abstruse formulae
are, from this perspective, pointing-out instructions devoid of any intellectual and
analytical features. The paradoxes are thus deliberate. Their function is to trigger
cognitive dissonance, and ideally, a shift of perspective in the participants‘ minds,
namely, a gap in the dualistic hypnotic thought patterns. There is therefore in
these texts a constant interplay between contextualization and entextualization.
Contextualization can be seen as providing the necessary ‗substance‘ for the ritual
while entextualization is the agent of transformation, the catalyst of the alchemical
process of transformation. As a result, the Gesar rituals are full of amphibologies,
in the form of statements that can be simultaneously understood on three different
397
levels. In a very sophisticated manner, the constant interaction and paradoxical
complementarity between contextualization and entextualization throughout the
text ensures that the three planes of the ritual are inextricably intertwined, which
is essential to keep the participants involved while the process of subliminal
‗decentering‘ is carried out. From a Buddhist perspective, going beyond dualistic
vision is ultimately the only way to avoid poverty, diseases, aggression, and other
misfortunes, which is the aim of the Gesar rituals on the outer level. Wealth
implies poverty. Transcending both concepts provides an ultimate solution, from
the perspective of awakening. Gesar‘s journey is symbolic of this process on the
secret level as well. Gesar‘s power comes from his ancestral origin, the world of
the gods. His ordeals on earth are only a means to journey back home, once his
task has been achieved. On the secret level, the practitioner has to similarly travel
back to primordial time, the time of origin, the moment of power, the nowness of
the present moment beyond the three times. The function of the ritual on this level
is to re-enact the myth of Samantbhadra. The ultimate resolution of all problems
of life is not separate from the practitioner. It is the timeless nature of one‘s own
mind that can only be directly recognized for oneself. This is the interruption of
habit patterns par excellence and the collapse of the binary polarity of
conventional reality. In this sense, the transmission of power (dbang) or the ‗wave
of blessing‘ (sbyin rlabs) conferred by the outer, inner, or secret guru is just this
recognition:
By being merely mindful of the innumerable maṇ alas of the deities
of the three roots
In each of the belongings (sku chas) of the glorious dgra bla as well,
398
We receive the transmission of spiritual power and the supreme
empowerment:
The dance beat of the heroic father is being stamped and stamped
out—khrabs se khrab,
The song of the heroic mother is continuously rising and rising—sha
ra ra,
The thundering nickers of the horse, the lord of the ‘do steeds,398 is
resounding and resounding—lhangs se lhang,
The laughter of the heroic dgra bla is roaring and roaring—chems se
chem. T.47: 15–21.
The intermediate space is full of lights and rainbows,
Symbols and melodies are chiming and chiming—khro lo lo,
Dances and [various] manifestations are whirling and whirling—shigs
se shig,
The shining brilliance of the male protectors is sparkling and
sparkling—a la la,
The beautiful smile of the female protectors is glimmering and
glimmering—lhabs se lhabs,
Confer spiritual power
To the body, speech, and mind of the divination support as well as
mine! T.58: 57–63.
Having produced the forces of blessings, power, and strength,
See Helffer 1977: 145ff.,411ff. and Tsering 1979: 177 for the differences between ‘do or mdo
horses and other breeds.
398
399
When [sNang srid kun gsal‘s] continuum together with his complete
retinue is invoked,
One knows with the mind of the utterly unimpeded state (zang thal)
that is the [unity of] bliss and emptiness.
The dance of the delightful body is whirling and whirling—shigs se
shig,
The symbolic song of the speech filled with laughter is rippling and
rippling—kyu ru ru,
The flower rain of rainbow clouds is falling and falling—tho lo lo,
The manifesting power (rtsal snang) of blissful heat and sheer
knowing is whirling and whirling—shigs se shig,
Confer spiritual power to us sādhakas! T.60: 15–22.
To conclude on this point, when the warrior‘s bravery turns into
unconditional fearlessness, the trickster‘s humorous joy into spontaneous
playfulness, the bodhisattva‘s congruence into genuine tenderness, and the
magician‘s confidence into awareness of the present moment, double binds and
paradoxes open a gap devoid of dualistic thoughts. This is the wide open space of
the secret Gesar who is recognized in direct experience free from elaborations:
[You] who, by displaying yourself (rol) in the luminous essence and the
glorious qualities of the four states of conditioned existence, playfully give
us sidelong glances,
Who, with lovely shades (mdangs), perform a joyful dance,
With the melodies (gdangs) of fame, sing merry songs,
400
And, dissolving the vessel [of the world] and its contents, [sentient beings],
into red light,
Transform the inanimate and animate worlds as if you were playing musical
instruments,
[You] who, bursting out laughing with the thunder of the dgra blas,
Wave the banner of the wer mas,
And set in [rapid] motion like a lightning flash the playful dance (rol rtsed)
of your diverse appearances,
Endowed with the mind of Vajra passion, the [unity of] bliss and emptiness,
. . . T.85: 262–270.
[With] the music of the consort of sheer knowing (rig ma) who ravishes the
mind,
The offerings of experiences of bliss and emptiness,
The cymbals of the original bliss occurring at the time of melting,
With the delight of pleasure, joy, and sexual union, and so on, this pure
offering of the infinitely vast basic space [displaying itself] as the Vajra
melody of [the unity of] bliss and emptiness of all that appears and exists,
We worship you! T.85: 280–284.
6.3.3 Magic as the spontaneous expression of the four
activities
There is a vital difference between the magic of the inner level and
awakened magic. The former relies on mind, the latter on primordial knowing.
But one thing bears some striking similarities. The manifestation of reality is
401
linked to action. According to Buddhist tenets, the world is karma, the world is
action, and action connects the inner or secret world with the outer. On the secret
level, magic takes the form of the four activities (phrin las): controlling,
appeasing, enriching, and destroying. In a text like the SDG alone, the four
activities are mentioned together twice (SDG 96,99Ḍ100). The pacifying activity
targets disputes and quarrels (SDG 44), diseases (SDG 46), fears, negativities and
obscurations (SDG 90Ḍ91), obstacles (SDG 106); the enriching activity refers to
Buddha‘s teaching (SDG 45,97), prosperity (SDG 89,101Ḍ105,111), stability
(SDG 98); the destroying activity is omnipresent in the most important parts of
the ritual (i.e. SDG 32Ḍ43,86Ḍ88,92Ḍ95).
Each activity corresponds to a defiling emotion and an element (e.g.
anger/water, desire/fire, self-centeredness/earth, envy/air). When the nature of this
defiling emotion is recognized, the emotion manifests as primordial knowing and,
as it retains its specific quality, shines forth spontaneously as one of the four
activities. In Mipham‘s interpretation of tathāgatagarbha, this theory is called
bral ‘bras, ‗the result of separation [from obscurations] or ‗the result of being free
[from obscurations]‘. The natural qualities of tathāgatagarbha manifest once the
adventitious dualistic obscurations are eliminated by means of direct recognition
free from conceptual thoughts. This recognition consists in utter simplicity and
sheer awareness free from conceptual elaborations. The magic of the four
activities is, in this rDzogs chen context, based on spontaneously undoing,
unlearning, or deconditioning through mere recognition of the primordial state of
being: recognizing the nature of anger is actually the power to appease situations;
recognizing the nature of ego-centeredness is the power to manifest wealth since
402
egoism denotes a form of poverty; recognizing the nature of neediness/desire is
the power to attract and control; recognizing the nature of envy is the power to see
one‘s own forceś and finally, recognizing the nature of stupidity is sheer knowing:
Through the mere thought [of you], make [us] fulfill without
obstructions
The
activities
of
pacification,
enrichment,
subjugation,
and
destruction, according to circumstances,
And finally make [us] accomplish your mind
As the body of primordial knowing (ye shes sku) that spontaneously
arises within the primordial basic expanse (gdod ma‘i gzhi dbyings)!
T.50: 153–156.
403
7
Appendix A: Abbreviations
AO
Acta Orientalia Academiae Scientierum Hungaricae.
BOT
Bulletin of Tibetology.
BSOAS
Bulletin of the School of Oriental and African Studies of the
University of London.
C.
Colophon.
EMSCAT
Études mongoles et sibériennes, centrasiatique et tibétaines.
f.
folio.
JAOS
Journal of the American Oriental Society.
Jsfou.
Journal de la société finno-ougrienne.
MS
Manuscript.
n.
Note.
ÖAW
Österreichischen Akademie der Wissenschaft
RET
Revue d‘études tibétaines.
SDG
bSam pa‘i don grub ma
T.
Text
VÖAW
Verlag der österreichischen Akademie der Wissenschaft.
WSTB
Wiener Studien zur Tibetologie und Buddhismuskunde.
Xyl.
Xylograph.
ZAS
Zentralasiatische Studien des Seminars für Sprach- und
Kulturwissenschaft Zentralasiens der Universität Bonn.
404
8
Appendix B: the original text of bSam pa’i don
grub ma
405
406
9
Appendix C: Abstract
English
The research about the Tibetan epic of Ge sar has a long tradition. H.
Francke, M. Hermanns, R.A. Stein, M. Helffer, and S. G. Karmay, among others,
have made pioneering contributions to the analysis of the oral and written
materials constituting the Ge sar epic, the largest in the world. However, little
attention has hitherto been paid to the corpus of Ge sar Vajray na rituals. Ge sar,
as a manifestation of Padmasambhava, is associated with Buddhist tantric rituals
and practices aimed at increasing wealth, happiness, and well-being. Since there
has not been any study of the related texts, the aim of this thesis is to translate and
present various early Gesar rituals upon which the practice of Ge sar as a protector
is based. The starting point of this research is a text entitled ―Ge ser rgyal po la
bsangs mchod 'bul tshul bsam pa'i don grub ma" discovered by Gezá Bethlenfalvy
in Mongolia. This work is compared to other Gesar practices, in particular those
composed by 'Ju mi pham.
Deutsch
Die Forschung über das tibetische Ge sar-Epos hat eine lange Tradition. H.
Francke, M. Hermanns, R.A. Stein, M. Helffer, S. G. Karmay u.a. haben
bahnbrechende Beiträge zur Analyse der mündlichen und schriftlichen
Materialien des Ge sar-Epos verfasst. Allerdings wurde bisher dem Korpus der Ge
sar-Rituale nur wenig Aufmerksamkeit geschenkt. Ge sar als eine Manifestation
407
von Padmasambhava ist mit buddhistischen tantrischen Ritualen und Methoden
zur Erhöhung von Reichtum, Glück und Wohlbefinden verbunden. Das Ziel dieser
Arbeit ist es, die verschiedenen Aspekte der Ge sar-Ritualpraxis zu verstehen. Die
Basis dafür bildet ein Text mit dem Titel "Ge ser rgyal po la bsangs mchod 'bul
tshul bsam pa'i don grub ma", den Gezá Bethlenfalvy in der Mongolei entdeckt
hat. Dieser Text wird mit anderen Texten dieser Tradition, vor allem den von 'Ju
mi pham stammenden, verglichen.
408
10 Appendix D: Curriculum Vitae
Personal Details
Contact:
Citizenship:
gregory.forgues@univie.ac.at
French
Education
since WS2004
Department of South Asian, Tibetan and Buddhist Studies,
University of Vienna, MA in Tibetan and Buddhist
Studies—First grade (Diplomprüfung) passed with
distinction (mit Auszeichnung bestanden) 31.03.2006.
1987-1992
ESSCA (Ecole Supérieure de Sciences Commerciales
d´Angers), France, MBA Degree. Erasmus (1990-91) at the
University of Swansea, UK.
1989
London Chamber of Commerce and Industry Certificate for
English Business.
IX/1983-VI/1987
Lycée Hoche (High School), Versailles, Frankreich,
Baccalauréat A1 degree (Mathematics, English, German,
Philosophy).
Experience
III/08-XI/10
Library of the Department of South Asian, Tibetan and
Buddhist Studies, University of Vienna, Vienna, Austria.
VII/02-II/04
Citelum SA (VEOLIA/Electricité de France, Paris, France):
Area Manager for Asia (China/ASEAN), Ho Chi Minh
City, Vietnam.
I/96-I/02
Schreder Group (Brussels, Belgium), Managing Director for
Southeast Asia, Ho Chi Minh City, Vietnam.
IX/94-XII/95
Industriewissenschaftliches Institut (IWI), head of the
Department ‗Internationalization‘ (consulting), Wien,
Österreich.
IV/93-VIII/94
Trade Commission at the French Embassy in Vietnam, in
charge of environment, infrastructure, and energy, Hanoi,
Vietnam.
409
Teaching Experience
SS 2011
Department of South Asian, Tibetan and Buddhist Studies,
University of Vienna, Lecturer ‗Introduction to the Theory
and Method of Buddhist and Tibetan Studies‘ (Introduction
to Philosophy of Science, Research in Social Sciences, and
Philological methods: Edition/Translation/Interpretation),
Vienna, Austria.
WS 2010
Department of South Asian, Tibetan and Buddhist Studies,
University of Vienna, Tutor for the lecture given by Dr.
Pascale Hugon ‗Introduction to Buddhist and Tibetan
Studies (Indo-Tibetan Buddhism—Philosophy/Religion,
History, Traditions)‘, Vienna, Austria.
WS 2009
Department of South Asian, Tibetan and Buddhist Studies,
University of Vienna, Tutor for the lecture given by Dr.
Pascale Hugon ‗Introduction to Buddhist and Tibetan
Studies (Indo-Tibetan Buddhism—Philosophy/Religion,
History, Traditions)‘, Vienna, Austria.
Other activities
since VII/2010
Authorized as a Dharma Instructor by Dzongsar Khyentse
Rinpoche.
since XII/2005
Advisor to the Investment Committee of the Khyentse
Foundation.
Areas of Interest
Buddhist philosophy (Madhyamaka), Buddhist logic (Pram ṇa), Buddhist
practices ( amatha/vipa yanā, Vajray na rituals, e.g. Gesar rituals, rDzogs chen),
Jam mgon ‘ju mi pham rgya mtsho and the ris med movement, Philosophy of
Science.
Texts read
Sanskrit:
Mahābhārata, Nala and Damayantī (Dr. A. MacDonald).
Bhagavadgītā (Dr. A. MacDonald).
A vaghoṣa, Buddhacarita I (Dr. A. MacDonald).
Divyāvadānam, Koṭikarnāvadānam (Dr. H. Lasic).
Vasubandhu, Abhidharmako a IX (Prof. J. Taber).
Vasubandhu, Abhidharmako abhāṣya I (Dr. M.T. Wieser-Much).
N g rjuna, M lamadhyamakakārikā V & XXV, together with Candrakīrti‘s
Prasannapadā (Dr. A. MacDonald).
410
Candrakīrti, Sanskrit Edition of Madhyamakāvatāra (Prof. E. Steinkellner/Dr.
H. Krasser/Dr. A. MacDonald).
antideva, Bodhicaryāvatāra IX together with Prajñ karamati‘s pañjikā (Dr.
A. MacDonald).
Dign ga, Nyāyaprave akas tram (Prof. B. Kellner).
Dign ga, Pramāṇasamuccaya, together with Jinendrabuddhi‘s ṭīkā (Prof. E.
Steinkellner/Dr. H. Krasser/Dr. H. Lasic).
Dharmakīrti, Nyāyabindu II, together with Dharmottara‘s ṭīkā (Dr. H. Lasic).
Dharmakīrti, Pramāṇavini caya II (Dr. H. Krasser).
Dharmakīrti, Pramāṇavārttika, together with Manorathanandin‘s vṛtti (Prof. B.
Kellner)
ntarakṣita, Tattvasaṃgraha XVI together with Kamala īla‘s pañjikā (Dr.
M.T. Wieser-Much).
Buddhist Hybrid Sanskrit:
Saddharmapuṇ arīkas tra, XIII (Prof. C. Werba).
Bhikṣunīvinaya 24–25,1–12 (Prof. C. Werba).
Pali:
Udayajātaka Ja 458 (Prof. C. Werba).
Tibetan:
Bön Ritual Srid pa‘i gto nag mgo gsum (Prof. C. Ramble).
sKyes rabs brgya pa-Jātakas (Dr. K. Tropper).
Saṃdhinirmocanas tra (entire text-Dr. Jungjie Chu).
Khang dkar tshul khrims skal bzang, Deb sngo gsar ma (Dr. Junjie Chu).
mKhan po tshul khrims rgya mtsho, bsDus don of sGam po pa‘s Dvags po thar
pa rgyan (Prof. K.D. Mathes).
Ati a, Byang chub lam gyi sgron ma (Dr. M.T. Wieser-Much).
Sa skya Panḍita, Thub pa‘i dgongs gsal (Khenpo Ngawang Jorden).
Sa skya Panḍita, gZhung lugs legs bshad (Khenpo Ngawang Jorden).
Nam mkha‘i nor bu, rDzogs pa chen po‘iskor gyi dris lan (Dr. Junjie Chu).
Mi pham, Nor bu ke ta ka on antideva‘s Bodhicaryāvatāra IX (Prof. H.
Tauscher), together with various texts composed by Mi pham.
Tshad ma kun las btus pa shes bya‘i rab tu byed pa‘i rgyan (Dr. H. Lasic).
Languages
French
English
German
Vietnamese
Sanskrit
Classical Tibetan
Buddhist Hybrid Sanskrit
Pali
Modern Tibetan
Spanish
mother tongue
fluent
fluent
conversational
reading
reading
reading
reading
beginner
beginner
411
Gregory Forgues