Foreword

University of California Press

Berkeley and Los Angeles, California
University of California Press, Ltd.
London, England
First Paperback Edition, 19!
"#B$% &'()&'&*+*(')
Library of Congress Catalog Card $,-ber% .'1!+1&9
Copyrig/t 0 19* by 1/e 2egents of t/e University of California
3esigned by 45 65 #nyder Printed in
t/e United #tates of A-erica
* . ( + ! 9 &
6E real /istory of -an is t/e
/istory of religion57 1/e tr,t/ of
t/e fa-o,s dict,- of 8a9
8,ller, t/e fat/er of t/e 6istory of 2eligions, is
now/ere so obvio,s as in 1ibet5 4estern st,dents /ave
observed t/at religion and -agic pervade not only
t/e forms of 1ibetan art, politics, and society, b,t also
every detail of ordinary /,-an e9istence5 And w/at
is t/e all'pervading religion of 1ibet: 1/e
B,dd/is- of t/at co,ntry /as been described to ,s,
of co,rse, b,t t/at does not -ean t/e ;,estion /as
been answered5 1/e ,ni;,e i-portance of #tep/an
Beyer<s work is t/at it presents t/e vital -aterial
ignored or slig/ted by ot/ers% t/e living rit,al of
1
1ibetan B,dd/ists5 1/e reader is -ade a witness to c,ltic
proceedings t/ro,g/ w/ic/ t/e a,t/or g,ides /i- caref,lly5 6e does
not force one to accept easy e9planations nor does /e direct one<s
attention only to aspects t/at can be co,nted on to please5 6e
leads one step by step, wit/o,t o-itting anyt/ing, t/ro,g/ entire
rit,als, and interprets w/enever necessary wit/o,t being ,nd,ly ob=
tr,sive5 >ftenti-es, as in t/e case of t/e -any /y-ns to t/e god=
dess ?@A@, t/e s,perb translations speak directly to t/e reader, and
it is indeed as if t/e reader /i-self were present at t/e rit,al5
"f any bla-e attac/es to t/is book, it is t/at it presents itself
too -odestly5 "t is, in fact, t/e first -aBor work on t/e core of
1ibetan life5 " do not want to i-ply t/at all t/e -ost -eaningf,l
t/ings in 1ibetan c,lt,re or religion /ave been overlooked by
ot/ers5 1/e a,t/or begins /is work wit/ a disc,ssion of great
4estern sc/olars w/o /ave st,died 1ibet before /i-5 Few st,dents,
/owever, /ave been able or willing to deal e9tensively wit/ t/e
c,ltic proced,res of 1ibetan B,dd/is-5 "nstead t/ey /ave foc,sed
on ot/er s,bBects, s,c/ as t/e s,bli-e paintings and sc,lpt,res of
1ibet, t/e p/ilosop/ical te9ts, t/e biograp/ies of saints5 1/ese
s,bBects are no do,bt i-portant, b,t t/eir treat-ent /as too
often left t/e general i-pression of 1ibetan religion as a collection
of pri-itive c,sto-s and odd s,perstitions5
vi FOREWORD
1ibet /as retained an a,ra of -ystery and fascination for travelersC
and, as it /appens, sc/olars /ave been slow in de-ystifying 1ibetan
religion5 4/ile -ost Asian traditions /ave beco-e al-ost t/e
e9cl,sive do-ains of learned specialists, w/o so-eti-es see- to
-ake it t/eir c/ief concern to da-pen loose ent/,sias-s, t/e /istory
of 1ibetology, in contrast, is ric/ in ro-antic details5 "n 1!)&,
Ale9ander Cso-a of Doros set o,t fro- 6,ngary in ;,est of t/e
original /o-eland of t/e 6,ngarians5 "n t/e end, /is Bo,rneyE
for t/e -ost part by footEbro,g/t /i- to 1ibet, and t/is wanderer
beca-e one of t/e fo,nders of 1ibetology5 >,r own cent,ry /as
seen t/e travelog,e of Ale9andra 3avid'$eel, t/e fearless lady
w/o Bo,rneyed across 1ibet fro- one -arvelo,s advent,re to an=
ot/er5 "n spite of great political c/anges in o,r age, it is not i-pos=
sible t/at 1ibet will contin,e to appeal to travelers5 $evert/eless,
t/e ro-antic Feal t/at /as acco-panied t/e st,dy of 1ibet /as not
s,cceeded in ,nveiling 1ibetan religion5
1ibet, indeed, -ay present one of t/e last great religio,s tradi=
tions to be interpreted5 1/e word 7last7 s/o,ld not so,nd fatalistic5
" -ean only t/at 1ibet is a lateco-er on t/e /oriFon of o,r religio'
/istorical ,nderstanding5 Per/aps we -ay say% 1ibetan religion
gives ,s an e9traordinary opport,nity for a gen,ine ,nderstanding
of religio,s data5 1/e pec,liar place of 1ibet in t/e /istory of
4estern sc/olars/ip -ay even be a novel c/ance for an ,nder=
standing of man, for in o,r approac/es to vario,s religio,s tradi=
tions we /ave to face t/e fact t/at o,r ,nderstanding of -an -,st
strive to be ,nified if it is to be anyt/ing at all5
1/e searc/ for a ,nity in o,r ,nderstanding of religio,s -an is
not an idle drea-5 1/e sti-,l,s for s,c/ a searc/ co-es fro- t/e
religio,s data t/e-selves5 For indeed, every religio,s tradition /as
a center, and no serio,s interpretation is possible if t/at center is
ignored5 #tep/an Beyer /as rendered ,s a great service by pointing
to w/at can tr,ly be regarded as central in 1ibetan B,dd/is-%
rit,al for-s, especially t/ose in t/e wors/ip of ?@A@5
Beyer s/ows 1ibetan religio,s rit,al and -agic in t/eir -,t,al
relations/ip as set fort/ in t/e 1ibetan doc,-ents t/e-selves,
and not by relying on fa-iliar biases concerning -agic and religion5
1/e rit,al for-s of religion and t/e practice of -agic are very dif=
ferent fro- w/at t/e reader -ig/t i-agine before/and5 1/ey are
different also fro- w/at -ost e9pertsEoften victi-s t/e-selves
of biases t/at -ade 1ibetan religion 7/ar-less7 before it was con'
FOREWORD vii
fronted in earnestE/ave led ,s to believe5 8agic and rit,al as
defined in t/e 1ibetan B,dd/ist so,rces co-ple-ent eac/ ot/er5
1/ey do not contrast in t/e way -ost of ,s /ave ass,-ed5 "n
partic,lar, t/ey are not opposed to eac/ ot/er in t/e -anner of a
psyc/ological attit,de of reverential s,b-issiveness G7religion7H ver=
s,s t/e will to -anip,late t/e sacred for one<s own ends G7-agic7H5
"n 1ibetan tradition, it wo,ld be -eaningless to speak of an in=
divid,al<s control over anyt/ing e-pirical or -ental, if s,c/ control
did not depend on so-et/ing else5 1/is 7so-et/ing else7 is t/e
perfection of a being far beyond rando- individ,al wis/es5 #,c/
a being is eit/er a B,dd/a, w/o is free fro- t/e endless c/ain of
finite e9istences, or a Bod/isattva, w/o is perfect in every way, is
7al-ost a B,dd/a,7 yet c/ooses to relate to t/e world o,t of co-=
passion5 #,c/ a being is ?@A@, t/e great Ioddess5 4/atever
reality is seen or 7-ade ,p,7 w/atever is done religio,sly or -agical=
ly, and, ,lti-ately, w/at is done, w/et/er wit/ good or evil in=
tentions, can be realiFed only w/en it is directed toward t/e p,re
goal -anifest in t/ose beings5 #tep/an Beyer records t/e story
concerning t/e king Langdar-a, w/o had to be killed by a type
of -agic t/at see-s 7black7 indeed5 Jet t/e act was necessary in
order to prevent t/e king fro- acc,-,lating still -ore evil deserts
t/an /e /ad already5 1/is little episode is a vivid instance of
Beyer<s ability to select data t/at ill,-inate religio,s str,ct,res and
at t/e sa-e ti-e n,llify e9traneo,s ass,-ptions5 G>bvio,sly, t/e
story -akes a very different point fro- t/e ideal of Calvin<s de-o=
cracy t/at -ig/t co-e to t/e -ind of a 4estern intellect,al looking
for reasons to B,stify a rebellion5 5 5 5H Elsew/ere in t/e -an,script
t/ere is an elo;,ent e9a-ple w/ere a 7rit,al of s,bB,gation7
G-agic, obvio,slyKH /as in its later stages a sort of -editation or
prayer in w/ose e9pression t/e practitioner beco-es, in all i-=
portant ways, like a B,dd/a /i-selfC /ence t/e concrete obBect
of s,bB,gation see-s itself lifted ,p and spirit,ally transfor-ed in
t/e process5 1/e -agic w/ile being perfor-edEt/e devotees in
f,ll awareness of its -agic c/aracterEt,rns into ,niversal bliss5
1/e s,btlest, /ardly fat/o-able B,dd/ist loreEt/at of skill in
-eans G,payaka,salyaHEbeco-es -anifest, tangible in t/e ri=
t,al5
1/e i-age of t/e goddess ?@A@, t/e foc,s of t/is work, is of great
i-portance to o,r ,nderstanding of 1ibetan religion5 ?@A@ is t/e
principal s,per/,-an being in 1ibet w/o -ig/t be called divine
FOREWORD
wit/o,t f,rt/er ;,alification5 #/e is prayed to by -illionsC /er
/elp in all adversity is divine5
6ow -ay a person be s,re t/at /is need is observed by a /ig/er
power: A real fear in 1ibet<s 8a/ayana B,dd/is- was t/at t/e
-ost ;,alified -ore't/an'/,-an powers -ig/t pass into nirvana
and t/,s disappear fro- t/e world in w/ic/ need was felt5 1/ese
-ore't/an'/,-an beings are t/e Bod/isattvas, t/e beings w/o are
able to beco-e B,dd/as, yet are still present in t/e world5 4it/
?@A@, t/e fear t/at s/e wo,ld pass beyond t/is world did not see-
to e9ist5 "t does not /elp -,c/ to searc/ for 7ca,ses7 to e9plain
t/is tr,st in ?@A@ and /er eternity5 "t wo,ld be -isleading to
t/ink, for instance, of t/e widely /eld "ndian tradition t/at only a
-ale birt/ can be a last birt/5 #,c/ rationaliFations are too t/in,
especially if t/e cause for t/e for-ation of a deity is t/e iss,e5 1/e
/elp provided by ?@A@ was real5 #/e was real, s/e was divine5
?@A@ was, /ad always been, and still is t/e al-ig/ty s,pport of /er
devotees w/o address /er5 "n fact, s/e is -ig/tier t/an B,dd/as
and Bod/isattvas5 1/e a,t/or convinces ,s t/at 7?@A@ in all /er
for-s transcended any -onopoly7 Gp5 1( H5 And we /ear t/at in a
/y-n s/e is addressed as 75 5 5 -ot/er w/o gives birt/ to all t/e
B,dd/as of t/e t/ree ti-es7 Gp5 )1( H5 1o ,nderstand so-et/ing
of /er c,lt is to ,nderstand so-et/ing of t/e -ainstay of 1ibetan
c,lt,re and religion5
Certainly, no st,dy of -agic can be ,ndertaken fro- now on t/at
does not take t/e present st,dy into f,ll acco,nt5 A serio,s be=
ginning /as /ere been -ade on a deep ,nderstanding of 1ibetan
religion, and t/e general /istory of religions will profit by it5 Locat=
ing t/e vital center of a religio,s tradition prepares t/e gro,nd for
a ,nified, str,ct,red, -eaningf,l ,nderstanding of all religio,s
p/eno-ena5 >bvio,sly, t/is is no task t/at can be co-pleted over=
nig/t5 2at/er, we are enco,raged on t/e road we travel and we are
s,rer of o,r direction5 1/e ti-e is past in w/ic/ /istorians of
religions -ig/t t/ink t/e-selves capable of writing co-plete /is=
tories of t/e religion of all -ankind5 1/e fra-ework of ideas for
s,c/ ,ndertakings t,rned o,t to need -ore genero,s di-ensions
t/an even t/e -ost far'seeing -inds co,ld envision5 8any /is=
torians of religions in t/e last co,ple of decades /ave reacted by
addressing t/e-selves to t/e safer st,dies of specific religions,
ignoring t/e de-ands of a general /istory of religions5 Ulti-ately,
s,c/ -odesty provides no sol,tions5 "t see-s to -e t/at t/e rig/t
FOREWORD
i9
direction will be provided by essays, not in t/e sense of s-all, safe
st,dies, b,t in t/e sense of endeavors at interpretation of specific
p/eno-ena, done wit/ f,ll awareness of t/e great task of t/e
general /istory of religions5 1/e perennial ai- of t/e /istory of
religions is t/e interpretation of -an as a religio,s being5 1/e
awareness of t/is ai- -,st be reflected in t/e essays w/ic/ in t,rn
will infor- t/at gigantic task5 1 feel /onored to present #tep/an
Beyer<s book as t/e first s,c/ essay in a series devoted to t/e inter=
pretation of religio,s p/eno-ena5
Dees 45 Bolle
viii
Preface
6"# paper represents a first atte-pt to for-,late
t/e processes and pres,ppositions of 1ibetan
B,dd/ist rit,al, a field t/at /as been left
relatively ,nto,c/ed by 4estern sc/olars5 >ne finds oneself
al-ost i--ediately inti-idated by t/e vast a-o,nt of -aterial to
be covered, even t/o,g/ t/ere re-ains only a deci-ated literary
debris carried fro- 1ibet by ref,gees of t/e C/inese occ,pation5
6ere t/e proble- of organiFation beco-es ac,te5 Ferdinand
Lessing, in /is often neglected classic Yung-ho-kung,
1
atte-pted to
deal wit/ t/e ,nwieldy -ass of -aterial at /is disposal by
disc,ssing t/e rit,als t/at took place in t/e vario,s /alls of t/is
large te-ple co-ple9, b,t t/e pro-ise of t/is proBected -,ltivol,-e
series re-ained ,nf,lfilled at /is deat/5 3avid #nell'grove, taking a
si-ilarly localiFed approac/ in /is uddhist !imalaya,
"
disc,ssed
t/e cere-onies /e /ad seen perfor-ed at C/iwang 8onastery5 2ene
de $ebesky'4oBkowitF, on t/e ot/er /and, in /is brilliant
co-pendi,- Oracles and Demons of #i$et,
%
organiFed /is -aterial
aro,nd t/e c,lt and iconograp/y of t/e 1ibetan protective deities,
approac/ing t/e proble- t/ro,g/ t/e rit,als of a class of deities
rat/er t/an of a partic,lar place5
1
1/ese works toget/er constit,te a standard of presentation w/ic/
is diffic,lt to -eet5 All t/ree a,t/ors clearly felt deep bonds of
affection for and sy-pat/y wit/ t/e 1ibetans, and t/eir works are
i-portant in t/eir atte-pt to capt,re t/e spirit of a living tradition
and to describe a practice of B,dd/is- w/ic/ is still a vital force
a-ong an entire people5
1/e present work is an e9tension of t/eir approac/, for #nell'
grove<s concern for t/e /istory of B,dd/is-, and Lessing<s and
$ebesky'4oBkowitF<s concern for its iconograp/y, li-ited t/e space
t/ey /ad available in t/eir books for detailed analyses of t/e co-=
ple9ities of 1ibetan rit,al5 As Lessing /i-self said, 7A book co,ld
well be written describing in detail t/ese rites alone, wit/ t/e rit =
,al books translated, annotated and ill,strated by sketc/es, draw'
9ii &REF'(E
ings and p/otograp/s57
.
1/is is, in essence, w/at " /ave tried to
do, and " /ave f,rt/er atte-pted to t/row lig/t on t/e basic rit,al
str,ct,res t/at ,nderlie t/e relatively few rit,als wit/ w/ic/ " deal,
/oping t/at t/ese patterns -ay be e9tended and ,sed as for-,las
in t/e interpretation of ot/er 1ibetan rit,als5
1/e proble- of organiFation re-ains5 1/is paper began origi=
nally as a /istory of t/e goddess ?@A@, b,t once in t/e field "
fo,nd -yself growing -ore and -ore engrossed in t/e act,al prac=
tice of B,dd/ist rit,al as a st,dy in itselfC a sc/olar fro- o,r sec,=
lar society, " discovered, -ay too easily ignore t/e fact t/at B,d=
d/is- is basically a perfor-ing art5 #till, t/e c,lt t/at centers on
t/is goddess provided an organiFational n,cle,s aro,nd w/ic/ -y
paper co,ld be written, li-iting -y c/oice of rit,al -aterial to a
b,lk none t/e less inti-idating b,t at least yielding a /ope of -an=
ageability5
1/,s, too, t/e pri-arily "ndian /istorical proble-s wit/ w/ic/ "
/ad originally intended to deal see-ed, finally, irrelevant to t/e
-ain point of t/e paper, and t/ese researc/es " plan to cover in a
separate article5 For t/e /istorical proble-s involved, t/e reader
-ay refer to t/e works by 1,cci
(
and #/astri,
!
to t/e te9t,al
st,dies p,blis/ed sporadically since t/e late nineteent/ cent,ry,

and to t/e articles collected ,nder t/e aegis of a se-inar on ?@A@
/eld at t/e University of Calc,tta in 19+(, t/ese last being of t/e
-ost diFFyingly varied ;,ality5
!
F,rt/er, t/ere are -any iconograp/ic ;,estions " st,dio,sly ig=
nore% t/e vario,s #anskrit ant/ologies of 7evocations7 contain
n,-ero,s descriptions of deities w/o are al-ost totally ,ni-por=
tant in 1ibet, w/ic/ t/e original editors and t/eir 1ibetan trans=
lators incl,ded for t/e sake of si-ple co-pre/ensivenessC t/is indis=
cri-inate approac/ was t/en copied by t/e 1ibetans t/e-selves,
and it /as been fait/f,lly followed by -any 4estern sc/olars in
t/eir iconograp/ic /andbooks5 All t/ese ant/ologies tend to sacri=
fice i-plicit infor-ation as to relative i-portance rat/er t/an ;,it
t/eir ;,est for all'incl,siveness, re-inding ,s of o,r own over=
st,ffed ant/ologies of Englis/ poetryC we -ig/t parap/rase a piece
of doggerel fro- e5 e5 c,--ings%
-r , will not be -issed
w/o as an ant/ologist
sold t/e -any to t/e few
not e9cl,ding -r ,
&REF'(E 9iii
1/e "ndian ant/ologies, like o,r own, doggedly persevere in
setting down t/e li-ited and personal revelations of -inor -asters
alongside t/e great lineages t/at e9ercised -,c/ -ore infl,ence bot/
in "ndia and in 1ibet, a practice not c,lpable in itself were it b,t
acco-panied by so-e indication of w/ic/ lineages were, indeed, t/e
i-portant ones5 For e9a-ple, t/e vario,s -inor goddesses, occa=
sionally assi-ilated to for-s of ?@A@, w/o -ay be gro,ped toget/er
as one or anot/er type of snake goddess Ge5g5, Lang,ll, ParnasabariH,
evoked al-ost no response in t/e /earts of any b,t t/e -ost scr,p,=
lo,sly st,dio,s 1ibetansC all t/ese 7-inor 1aras7 are so -inor in=
deed t/at " co,ld find no artist w/o knew off/and w/at any of t/e-
looked like, nor did any of t/e -ost learned -onks at t/e great
instit,tions of #era or Liito know w/ere one co,ld easily locate a
te9t devoted to t/e-, e9cept, as /as /appened to -e, by accident5
1/e 1ibetan artists wit/ w/o- " worked co,ld draw t/ese deities
only after " /ad provided t/e- wit/ t/e canonical 1ibetan trans=
lation of t/e )arland of Evocations, w/ic/ " /ad bro,g/t wit/ -e
fro- A-erica K #i-ilarly, t/e ant/ologies give several evocations of
a fo,r'ar-ed 4/ite ?@A@, a revelation granted to t/e -aster Cinta'
-aniraBa,
9
w/ic/ si-ply did not catc/ on to for- a sc/ool, and
w/ic/ was co-pletely overs/adowed in 1ibet by t/e two'ar-ed
for- revealed to Magisvarakirti and trans-itted by Atisa5
1&
4it/
t/ese -inor and idiosyncratic deities " do not deal5
8any of t/e "ndian iconograp/ic lineages did take /old in 1ibet,
/owever, t/o,g/ t/ere are iconograp/ic fads and styles in t/at
co,ntry as well as everyw/ere else in t/e world, and -any of t/ese
lineages see- si-ply to be o,t of fas/ion at t/e -o-ent and /ave
been replaced by ot/ers5 Mery few artists nowadays, for e9a-ple,
depict t/e 1wenty'one 1aras according to t/e canonical sc/ool of
#flryag,pta, b,t rat/er t/ey follow t/e sc/ool attrib,ted Gwit/o,t
canonical warrantH to $agarB,na, w/ic/ is clai-ed, again, to /ave
been trans-itted by AtisaC and -any artists follow a $ying-a or
7ancient7 tradition e-bodied in t/e 7/idden te9t7 !eart*s Drop of
the )reat +ong, w/ic/ -akes no clai- at all to canonical a,t/en=
ticity5
11
As we s/all /ave occasion to note, it see-s a good idea not
to be too engrossed in t/e iconograp/ic e9ternals of color, /and ges=
t,re, or e-ble-, for s,c/ typologies as /ave been atte-pted along
t/ese lines in t/e 4est appear, finally, to be castles b,ilt on t/e
s/ifting sands of t/e personal revelations, t/e ,ni;,e drea-s and
visions of t/e different -asters and t/eir disciples5
9iv
&REF'(E
1/ere see-s to be little standardiFation in 1ibetan bibliograp/y5
"n t/is paper " cite so,rces fro- t/e canonical ,a-ur and #en-ur
collections by t/eir se;,ential n,-bers in t/e (atalogue and .nde/ to
the #i$etan #ripilika, &eking Edition G1okyo% #,F,ki 2esearc/
Fo,ndation, 19+)H, /ereafter abbreviated as 7P5,7 since t/e Lapanese
p/otograp/ic reprod,ction of t/is edition is available in -any li =
braries t/at co,ld not ordinarily ac;,ire an original 1ibetan 9ylo=
grap/ edition of t/e canon5 1/e citation consists of t/e a,t/orC t/e
#anskrit title Gw/ere givenHC t/e catalog,e n,-berC t/e vol,-e,
page, folio, and line of t/e p/otograp/ic editionC and t/e section,
vol,-e, folio, and side of t/e original block print Ge5g5, 3ipa-ka'
rasriBnana, 'rya-tara-stotra, P5 .(11, vol5 !1, 9.5(5('9(5)51,
2gy,d'<grel 3U .)(a'.)(bH5 1/e citation of noncanonical works
s/o,ld be self'e9planatoryC and, wit/ t/e e9pansion of t/e P5L5
.!& progra- to incl,de 1ibetan te9ts, even t/ose works not
p,blis/ed in 4estern'style editions are beco-ing increasingly
available in libraries5 8any of t/e noncanonical works were lent
-e by -y 1ibetan friends or co-e fro- -y own collectionC b,t
-any Iel,g so,rces were obtained fro- t/e -agnificent collection of
1o/ok, University in #endai, and " wo,ld like /ere to t/ank t/e
-e-bers of t/e 3epart-ent of B,dd/ist #t,dies for /elping -e
gain access to t/e library5
1/ere /as as yet been very little agree-ent ,pon t/e p/one-ic
transcription of 1ibetan, owing in part to t/e intransigency of sc/olars
and in part to t/e innate profligacy of t/e 1ibetan lang,age in pro=
d,cing dialects5 Classical 1ibetan te9ts, like t/ose in C/inese or 8on=
golian, are read wit/ considerable regional variation in pron,nciationC
b,t " ,se in t/e body of -y te9t a -,c/ si-plified transcription of
t/e central 1ibetan koine, based in large -eas,re ,pon 2oy Andrew
8iller, 71/e "ndependent #tat,s of t/e L/asa 3ialect wit/in Central
1ibetan7 0Or$is, . N19((,O .9'((H, -odified for t/e -a9i-,- pos=
sible ease of pron,nciation by non'1ibetologists5 #c/olars will find
t/e literary 1ibetan spellings of t/ese words in t/e inde9C t/e
footnotes ,se t/e standard classical ort/ograp/y5 1/e p/one-ic
transcription is as follows%
voweis%
i
, ,
e + 0
a
consonants%

k< g ng /
tr tr' dr r
&REF'(E
c/ c/< 51 nC
"s ts< dF
t t' d n
P p< b m
w
1/e researc/ on w/ic/ t/is paper is based was carried o,t ,nder a
grant fro- t/e Foreign Area Fellowsc/ip Progra- and was cond,ct =
ed in t/e /ill station of 3al/o,sie, 6i-ac/al Prades/, w/ere t/e
re-nants of -any of t/e great 1ibean -onastic centers /ave
gat/ered5
6ere -y wife and " lived wit/ a gro,p t/at calls itself t/e 1ibetan
Craft Co--,nity for t/e Progress of t/e 3/ar-a, earning its living
-ainly by t/e prod,ction of 1ibetan /andicrafts and centering ,pon
t/e c/aris-atic person of D<a-tr, 2inpoc/<e M""" 3onBii nyi-a,
t/e Precio,s "ncarnation of D<a-, #,n of t/e 1r,e Lineage5 1/is
co--,nity consists of abo,t (& -onks and abo,t )(& lay people,
preserving a-ong t/e-selvesEper/aps better t/an any ot/er re=
f,gee gro,p " /ave enco,nteredEt/eir traditional practices and
co--,nity relations/ips5 " wo,ld like to e9press -y deep gratit,de
to D<a-tr, 2inpoc/<e for /is kindness to ,s, w/ic/ sprang spon=
taneo,sly and openly fro- a nat,re 7precio,s7 by -ore t/an title5
" wo,ld like to t/ank t/e -anager of t/e lay co--,nity, Ieleg
na-Be, and /is brot/er, t/e gifted artist 1s<ewang tobBe, for opening
t/eir /o,se and t/eir /earts to ,s, and all t/e -onks and lay people
w/o beca-e o,r friends5
8y -aBor infor-ant in t/is gro,p was t/e yo,ng C/oBe Bats<o,
/ead of t/e -onastery of 3r,g, and t/e eig/t/ in /is line of incar =
nations, w/ose nat,ral gracio,sness, sc/olars/ip, and ;,ick grasp
of w/at " as a 4estern sc/olar was atte-pting to acco-plis/ -ade
/i- bot/ an ideal infor-ant and a good friend5 8y -aBor infor-ant
for t/e vario,s artistic traditions was 1endFin yongdii, a venerable
and learned lay artist w/o /as been depicting t/ese deities on
painted scrolls for all t/e 1ibetan sects for -ore t/an fifty years5
#o-e of /is drawings are reprod,ced in t/is book5 For infor-ation
on t/e act,al perfor-ance of rit,alE/and gest,res, c/ants, and
offeringsE" a- gratef,l to DaBii dr,gBe, t/e /ead -onk of t/e
-onastery, w/o, " t/ink, got as -,c/ delig/t fro- -y singing as "
got fro- /is, t/o,g/ for different reasons5
" wo,ld f,rt/er like to e9press -y indebtedness to 8iss 3iane
Perry GAni 1endFin Pe-oH for /er advice and enco,rage-ent, and
especially for /er Perfection of Forbearance in t/e face of inf,riating
9v
s/ F/
9vi &REF'(E
sc/olarly nit'pickingC to -y late teac/er 2ic/ard 2obinson, of t/e 3epart-ent of "ndian
#t,dies, University of 4isconsin, w/o constantly c/allenged -e wit/ /is own fierce
intellect,al /onestyC and to 2oger 4illia-s, w/o drew t/e frontispiece for t/is book5 And
especially " want to t/ank -y wife L,dy, w/o did not type ,p -y -an,script, renew -y
library books or correct -y spelling, b,t w/o rat/er perfor-ed t/e -,c/ -ore i-portant
f,nction of constantly re-inding -e, in "ndia and in A-erica, t/at a B,d'd/ologist does not
deal wit/ B,dd/is- so -,c/ as /e deals wit/ B,dd/ists5
Contents
"LLU#12A1">$#
"
4>2#6"P% >FFE2"$I#, PRAISES, A$3 P2AJE2
1
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APPL"CA1">$% P2>1EC1">$ A$3 A11ACD
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ACPU"#"1">$% "$"1"A1">$ A$3 2"1UAL #E2M"CE
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.+9
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()1
9vii
"ll,strations
Fig,res
1H 4/ite ?@A@5 Fro- a wood'block print by 2oger Frontis'
4illia-s5 piece
)H #ongtsen ga-po wit/ 1r<itsiin GleftH and 4en'c/<eng
k,ng'c/, Grig/tHC note t/e national cost,-es5 Fro- an
iconograp/ic sketc/ by 1endFin yongdii5 (
*H Ireen ?@A@5 Fro- an iconograp/ic sketc/ by 1endFin
yongdii5 9
.H #ketc/ -ap of D<a-, according to C/<oBe Bats<o5 1+
(H 1/e type of 6er,ka% Cakrasa-vara and MaBravara/l5
Fro- an iconograp/ic sketc/ by 1endFin yongdii5 .1
+H 1/e type of fierce patron% Ja-antaka in t/e 7ancient7
for- of P,icksilver, t/e black poison'faced5 Fro- an
iconograp/ic sketc/ by 1endFin yongdii5 ..
H 1/e type of dakinl% MaBravara/l, t/e dia-ond sow5
Fro- an iconograp/ic sketc/ by 1endFin yongdii5 .(
!H 1/e 7ancient7 dakinl Lion'faced, t/e g,ardian of /idden
te9ts5 Fro- an iconograp/ic sketc/ by 1endFin yongdii5 .+
9H 1/e type of 8a/akala% t/e Fo,r'/anded Lord5 Fro- an
iconograp/ic sketc/ by 1endFin yongdii5 .9
1&H 1/e 7ancient7 protectors% FkaBata, g,ardian of -antras5
Fro- an iconograp/ic sketc/ by 1endFin yongdii5 (&
11H 1/e 7ancient7 protectors% Ra5 Fro- an' iconograp/ic
sketc/ by 1endFin yongdii5 (1
1)H 1/e 7ancient7 protectors% 3a-c/en 3oBe legpa, t/e
oat/'bo,nd e9cellent dia-ond5 Fro- an iconograp/ic
sketc/ by 1endFin yongdii5
()
1*H 1/e type of Ilorio,s Ioddess% 8agic 4eapon Ar-y5
Fro- an iconograp/ic sketc/ by 1endFin yongdii5 (*
1.H 1/
e
-a
ntr
as
and
t/e
ges
t,r
es
t/a
t
G1H
s,
-
-o
n,
G)H
ab
sor
b,
G*H
bin
d,
and
G.H
dis
sol
ve
t/e
kno
wle
dge
bei
ng5
1&)
XX
.++12#R'#.O32
1/e o,ter offerings5
1/e precio,s ge-s of sovereignty5
1/e signs of good fort,ne5
1/e secret offerings5
1/e secret offerings, contin,ed5
1/e -andala gest,re5
1/e tor-as for t/e Fo,r 8andala rit,al5
Pal-s Boined in reverence5
1/e dia-ond'lady'of't/e'-ind gest,re5
1/e bell and vaBra5
1/e flying'bird gest,re5
1/e tor-a gest,re5
1/e asking'to'depart gest,re5
3rawing t/e /eart/5
Ladles for li;,ids GtopH and solids Gbotto-H5
A protection against gossip and slander% a fig,re
w/ose
lips are locked5
A protection to bind -alevolent spirits5
A peacef,l lu and a fierce hi4 Fro- a sketc/ by 1endFin
yongdii5
A tsen4 Fro- a sketc/ by 1endFin yongdii5
8ac/<en po-ra, a -o,ntain deity5 Fro- a sketc/ by
1endFin yongdii5
D,r,k,lla, goddess of s,bB,gation5 Fro- an icono'
grap/ic sketc/ by 1endFin yongdii5 1/e linga- effigy in
its iron /o,seEt/e black triang,lar bo9Es,rro,nded by
t/e weapons of its destr,ctionC t/e syllabes $2 12" on its
body cast t/e de-ons 7down into for-7 to be 7liberated75
Fro- a 1ibetan woodblock print5
1/e tor-as for t/e t/read'cross rit,al5 A proof s/eet p,lled
fro- a 5en par, a wooden -old for -aking s-all
s,bstit,tes5 1/e block is carved in intaglio, /ence t/e
pec,liar appearance of t/e paper print5
&*otong and motong offered as s,bstit,tes5
1/e f,ll'blown'lot,s'flower gest,re5
1/e si9 gest,res t/at generate t/e s,bstit,tes5
4/ite ?@A@5 Fro- an iconograp/ic sketc/ by 1endFin
yongdii5
A -etal initiation tor-a GleftH and a flask of life Grig/tH5
.++12#R'#.O32 99i
1(H1/e working flask GleftH and t/e c/ief flask Grig/tH5 .&9
1+H#olitary conte-plation% a yogin in -editative post,re,
s/o,lders t/rown back, elbows t,rned in, and ar-s
locked on t/e t/ig/s5 Fro- a 1ibetan wood'block
print5 .(9
Plates
Following page )+&
Coating t/e food tor-as wit/ b,tter5 #etting ,p t/e
altar for t/e Fo,r 8andala >ffering5 >ffering ,p t/e
-andala to ?@A@5 4ayside s/rine in 3al/o,sie,
6i-ac/al Prades/5 1/e Lady of t/e Ioring Jak5 1/e
b,rnt offering5
A co-ple9 t/read'cross ,sed in t/e large ann,al evocation
of t/e Fo,r'/anded Lord5
4inding t/e five'colored t/reads on t/e fra-e of t/e
t/read'cross5
P,tting b,tter flowers on t/e tor-a5 1/e portrait -olded of
barley flo,r, in deep relief5 Fo,r'tiered 8o,nt 8e- and
t/e e9cellent /o,se5 Planting s/r,bbery on t/e s,rro,nding
iron -o,ntains5 1/e portrait co-plete wit/ /o,se,
servants, livestock, and property5
1/e entire str,ct,re tied aro,nd wit/ t/read and set
on t/e altar facing t/e asse-bly5
Carrying t/e t/read'cross down t/e -o,ntain5
1/e -,ltit,de tor-as5
1
5
1
6
1
7
18
19
20
21
22
23
21
25
26
27
28
3
1
3
2
33
31
*(
*+
9
1&
11
1)
1*
M
1
(
1
*
5
.!
39
40
II
42
43
14
7
15
2
155
160
161
168
174
178
179
183
218
220
224
266
267
28
5
29
3
301
31
1
32
326
328
338
347
364
376
I
I
4>2#6"P
Offerings, &raises, and &rayer
" read so-ew/ere of a
s/ep/erd w/o, w/en asked
w/y /e -ade, fro- wit/in
fairy rings, rit,al obser=
vances to t/e -oon to
protect /is flocks, replied%
7"<d be a da-n< fool if "
didn<tK7
EDylan #homas, note to
C>LLEC1E3 P>E8#
1/e Eternal Body of 8an
is 1/e "-agination, t/at
is, 1/e 3ivine Body 5 5 5
G"n Eternity All is MisionH5
EWilliam lake, LA>C>>$
6E 4>2#6"P of t/e goddess ?@A@ is one of t/e -ost
widespread of 1ibetan c,lts, ,ndifferentiated by
sect, ed,cation, class, or positionC fro- t/e
/ig/est to t/e lowest, t/e 1ibetans find wit/ t/is goddess a
personal and end,ring relations/ip ,n-atc/ed by any ot/er single
deity, even a-ong t/ose of t/eir gods -ore potent in appearance or
-ore profo,nd in sy-bolic association5 1/is fact in itself -eans t/at
/er c,lt -ay repay sc/olarly interest, for 1ara<s rit,als differ fro-
t/ose of t/e 7/ig/ patron deities7 of t/e -onastic c,lt in t/at t/ey
esc/ew -,c/ of t/e deeperEpri-arily se9,alEsy-bolis- w/ic/
/as so ,pset -any 4estern researc/ers, and yet t/ey confor- to
t/e basic patterns of all 1ibetan rit,al5 1/eir straig/tforward
avoidance of t/e te9t,al co-ple9ities of t/e /ig/est 1antras is an
advantage, beca,se we can direct o,r attention to t/eir str,ct,re
rat/er t/an to t/e 7-eaning7 of t/eir sy-bolis-5 >nce t/ese
str,ct,res /ave been establis/ed, t/ey -ay be generaliFed to incl,de
t/e -ost profo,nd 1antric revelationsC b,t we -,st first ask,
si-ply, w/at t/e 1ibetans are doing before we can go on to decide
t/e 7real7 reason t/ey do it5
1
Per/aps t/e -ost i--ediately i-pressive aspect of t/ese rit,als
is t/e tr,e devotion wit/ w/ic/ t/e 1ibetans approac/ t/e goddess%
s/e g,ards and protects /er people, t/ey say, fro- t/e cradle to
beyond t/e grave, and /er devotees cry o,t to /er in t/eir distress and
s/are wit/ /er t/eir Boys5 1/is f,nda-ental attit,de of wors/ip,
/owever, is inevitably c/anneled t/ro,g/ a rit,al process of 7offer=
ings, praises, and prayer7 and is directed to t/e goddess by t/e
cere-onial for-s of t/e -onastic<co--,nity5 1/,s to ,nderstand
so-et/ing of /er c,lt is to ,nderstand so-et/ing of t/e w/ole str,c=
t,re of 1ibetan c,lt,re and religion5
LEIE$3A2J BEI"$$"$I#
1/is ,niversal veneration for t/e goddess was t/e res,lt of a grad,al
process w/ic/ began wit/ t/e c/aris-atic devotion of ST@, beca-e
. #!E (1+# OF #'R'
a potent religio,s force by t/e fo,rteent/ cent,ry, and c,l-inated
in t/e early seventeent/ cent,ry wit/ t/e great 1aranat/a, fro-
w/ose ti-e t/e c,lt as we know it /as e-erged5 And yet t/is
goddess, t/o,g/ everyone knows t/at /er c,lt was i-ported fro-
"ndia, is related by -yt/ to t/e very beginning of t/ings in 1i =
bet5
>ne of t/e early pre'B,dd/ist -yt/s relating t/e origins of t/e
1ibetan people /olds t/at 7a devil and an ogress /eld sway, and t/e
co,ntry was called Land of t/e 1wo 3ivine >gres5 As a res,lt, red'
faced fles/'eating creat,res were born57
1
1/ese de-onic offspring
were grad,ally given t/e crafts of c,lt,re by s,ccessive generations
of c,lt,re'/ero kings, and t/ey beca-e t/e civiliFed 1ibetans5 >t/er
versions of t/e -yt/ say t/at t/e 1ibetans were originally t/e si-ian
descendants of a ,nion between a rock ogress and a -onkey5 1/is
latter acco,nt was event,ally adopted as t/e official B,dd/ist
version, and t/e -onkey beca-e identified first as a disciple and
t/en as an incarnation of Avalokitesvara5 B,t, s,rprisingly eno,g/,
t/e fierce ogressE7l,stf,l and lascivio,s, ,nder t/e sway of desire7
Ebeca-e identified as an incarnation of ?@A@5 As t/e Red 'nnals
s,ccinctly says, 71/en, fro- t/e -onkey Bod/isattva, an incar=
nation of Avalokitesvara, and t/e rock ogress, an incarnation of
?@A@, t/ere sprang t/e 1ibetan people57
)
1/e point to be noted in t/e evol,tion of t/is -yt/ is t/e infl,ence
,pon it of t/e developing c,lt of ?@A@, for so pervasive /ad /er
wors/ip beco-e by t/e ti-e of t/e Red 'nnals in 1*.+
*
t/at t/e
a,t/or co,ld give t/is final version of t/e tale as a received tradi =
tionC so pop,lar was t/e goddess t/at t/e 1ibetans so,g/t to relate
/er to t/eir very origins, at w/atever price in logic5 1/o,g/ t/ere
is, after all, good reason to consider t/e -onkey ancestor related
to AvalokitesvaraEt/e ogress t/reatened to eat ,p t/o,sands of
sentient beings every day ,ntil t/e -onkey agreed to ass,age /er
l,st, so /is act in fat/ering t/e 1ibetan people -ig/t indeed be con=
sidered to be one of ,niversal co-passionEt/e identification of
t/e ogress w/o sed,ced /i- wit/ t/e goddess ?@A@ appears grat,i=
to,s, for in no version is /er divine nat,re -ade obvio,s in /er
actions, even in t/e late and e9panded retelling of #,-pa k<enpo5
.
B,t t/e pio,s intention of t/e attrib,tion is clear, and t/e devo=
tees of t/e goddess, looking at t/e /istory of t/eir people, find -ore
t/an r/etorical ca,se to call /er 7-ot/er57
WOR2!.&
16E EA2L"E2 #P2EA3 >F 16E LA4
A f,rt/er and /istorically -ore i-portant tradition relates t/e
act,al introd,ction of 1ara<s c,lt into 1ibet to t/e $epalese prin=
cess 1r<itsiin, da,g/ter of A-s,var-an and wife of t/e first great
1ibetan king #ongtsen ga-po G+1'+(&, according to t/e calc,lation
of Boeric/H5
(
"t is clai-ed in t/e vario,s c/ronicles t/at t/is prin=
cess bro,g/t wit/ /er, a-ong ot/er i-ages, a sandalwood stat,e of
?@A@, w/ic/ was placed in t/e 1e-ple of 8irac,lo,s 8anifestation
Fig5 )5 #ongtsen ga-po wit/ 1r<itsiin GleftH and 4en'c/<eng k,ng'
c/, Grig/tHC note t/e national cost,-es5 Fro- an iconograp/ic sketc/
by 1endFin yongdii5
#!E (1+# OF #'R '
constr,cted at t/e princess<s orders5
+
1/ere is so-e do,bt as to t/e
final disposition of t/is i-age5 1/e great la-a and geograp/er
La-yang c/<entse wangpo G1!)&'1!9)H gave an acco,nt of t/e
te-ple and described a -irac,lo,s i-age of t/e goddess w/ic/ was
na-ed 7Lady w/o Accepts t/e Cere-onial #carf7C

b,t in t/e
seventeent/ cent,ry t/e fift/ 3alai La-a /ad already reported, in
/is g,idebook to t/e te-ples of L/asa, t/at t/e original sandal'
wood i-age was no longer t/ere5
!
"t is t/,s proble-atical w/et/er t/e i-age c,rrently ens/rined is
t/e sa-e as t/e one bro,g/t fro- $epal in t/e early or -iddle
sevent/ cent,ry Gt/e c/ronicles periodically report t/e s/,ffling
of i-ages fro- one te-ple to anot/er, according to t/e religio,s
policy of t/e co,rtH, and it is diffic,lt to tell at t/is late date /ow
-,c/ of a c,lt developed aro,nd any of t/ese early i-ages in 1ibet,
w/et/er t/ose bro,g/t by 1r<itsiin or t/e -,c/ -ore fa-o,s Lowo
rinpoc/<eEan i-age of #akya-,ni as a twelve'year'old prince
Ebro,g/t by t/e king<s C/inese wife 4en'c/<eng k,ng'c/,5
9
1/ere
is no partic,lar evidence t/at ?@A@ received any special veneration
at t/is ti-e Gindeed, t/e C/inese i-age of #akya-,ni see-s fro- t/e
c/ronicles to /ave received -,c/ t/e larger s/are of attention, being
considered t/e original i-age -ade in t/e ti-e of t/e B,dd/a /i-=
selfH, or in fact t/at any partic,larly B,dd/ist c,lt spread far beyond
co,rt circles5 1ara<s i-age was to t/e king -ost likely a piece of
political -agic, an alien god to be treated wit/ respect for its sacred
Gand diplo-aticH potency, to be p,t in a special s/rine w/ere it co,ld
do little /ar- to t/e native gods and -ig/t per/aps do so-e good,
especially for an i-perial policy in t/e process of consolidating a
centraliFed govern-ent5 1/e i-age represented bot/ religio,s and
political forces to be dealt wit/, b,t not necessarily to be wors/iped5
1&
4/atever do,bts t/ere -ay be abo,t t/e w/ole tradition of
#ongtsen ga-po<s -arriages, t/ere is not/ing c/ronologically i-=
probable in t/e original contention t/at s,c/ an i-age of ?@A@ was
bro,g/t fro- $epal, or t/at at least so-e knowledge of t/e goddess
was carried to 1ibet abo,t t/is ti-e, even t/o,g/ t/e precise date
of origin of 1ara<s c,lt in "ndia is still very -,c/ a ve9ed ;,estion%
t/e earliest epigrap/ical doc,-ent relating to /er wors/ip is a Lava=
nese inscription of !,
11
and it is diffic,lt to place wit/ ass,rance
any te9t devoted to /er -,c/ earlier t/an t/e early eig/t/ cent,ry,
w/ic/ is too late by far to verify t/e 1ibetan tradition5 B,t t/ere
does e9ist one reference to t/e goddess prior to t/ese dates, fo,nd
WOR2!.&

not in any B,dd/ist -an,al of wors/ip b,t, per/aps even -ore

val,able beca,se independent, in a p,n provided by t/e ill,strio,s
#anskrit a,t/or #,band/, in /is ro-ance 6asavadalta,
1"
a so,rce
not previo,sly add,ced, as far as " know, in any disc,ssion of t/e
proble-5 "n t/is long prose poe- we find t/e following play on words%
$hiksuld *va tardnuragaraktdm$aradharini $hagavatl sam-dhya
samadrsyata 71/e Lady 1wilig/t was seen, devoted to t/e stars
and clad in red sky, as a B,dd/ist n,n Nis devoted to ?@A@ and is
clad in red gar-entsO57
1/e p,n centers on t/e a-bivalence of two words% lam as eit/er
7star7 or 7?@A@,7 and am$ara as eit/er 7sky7 or 7gar-ent57 1/is
sort of p,n is per/aps t/e fore-ost e-bellis/-ent of #,band/,<s
workC indeed, /e /i-self says t/at /e is a 7store/o,se of cleverness
in t/e co-position of works in w/ic/ t/ere is a p,n in every syl =
lable5 7
1*
"n /is /andbook of poetics, t/e ,avyddarsa, t/e t/eoretician
and a,t/or 3andin defines 7p,n7 as follows N)5*1&O% 74e consider
a <p,n< to be a speec/ of a single for- b,t of -any -eanings57 And
/e says f,rt/er N)5*+*O%
1/e p,n, as a r,le, en/ances t/e bea,ty in all a-big,o,s state=
-ents% t/e speec/ is divided into two parts, t/e in/erent state-ent
Nt/e 7-anifest content7O and t/e a-big,o,s state-ent Nt/e 7la=
tent content7O5
E9a-ples of t/is r/etorical adorn-ent abo,nd in #,band/,<s ro=
-ance, and t/ey are ,s,ally inti-ated, as in t/e present instance,
by iva7 selection co,ld be -ade ad na,sea-, b,t per/aps it will be s,f=
ficient, to de-onstrate t/at t/e present instance is indeed a p,n on
1ara<s na-e, if we give a few -ore e9a-ples fro- t/e w/ole series of
p,ns #,band/, ,ses, as /e did t/is one, to describe t/e Lady 1wilig/t%
varayosid iva pallaudnurakla 7reddened wit/ blosso-s, as a co,rtesan
Nis devoted to /er loverO,7 kamini *va kaleydtamrapayodhara 7/aving
ver-ilion clo,ds, as a bea,tif,l wo-an N/as breasts reddened wit/ saf=
fronO57 >r again, to s/ow t/e play on proper na-es% vanarasenam iva
sugrlvangadopaso$hita 7adorned wit/ a bea,tif,l t/roat and bracelets,
as t/e ar-y of -onkeys Nwas adorned wit/ #,grlva and AngadaO57
1/is p,n raises certain proble-s% $hiksukl is not necessarily a
B,dd/ist n,n, and tara -ay refer to Lady #tar, t/e wife of Br/as'
patiC b,t it wo,ld be c,rio,s, after all, to find a n,n of any order
being devoted to t/e stellar /eroine of a -inor epic episode, t/e
wife of L,piter stolen by t/e 8oon5
1.
"f we do accept t/at #,band/,
was -aking a p,n on t/e na-e of a B,dd/ist goddess before w/at
6
! #!E (1+# OF #'R'
was a pri-arily 6ind, a,dience in /is co,rtly circleEand playing
wit/ t/e na-e as cas,ally as /e played wit/ t/ose of t/e Bra/-anic
legendsEit see-s reasonable to s,ppose t/at t/is goddess was
fairly well known by /is ti-e, else t/e p,n wo,ld be wit/o,t effect5
And even if we concede t/at /e -ig/t /ave been s/owing off an
esoteric knowledge of B,dd/is-, at least /e /i-self was ac;,ainted
wit/ so-e sort of c,lt of ?@A@, a goddess w/ose pop,lar devotion
e9tended beyond t/e bo,nds of -inor legend5 1/o,g/ #,band/,<s
e9act date is by no -eans a closed ;,estion, we wo,ld probably be
not too far wrong to place /i- abo,t t/e -iddle of t/e sevent/
cent,ry,
1(
t/at is, at B,st abo,t t/e ti-e t/at 1r<itsiin is said to
/ave carried 1ara<s i-age into 1ibet5
1o t/is we -ay add as one f,rt/er consideration t/e testi-ony of
t/e great C/inese pilgri- 6siian 1sang, w/o traveled in "ndia between
+** and +.(, and w/o reports, in t/e off/and -anner /e reserves
for t/ings /e is not ;,ite s,re are ort/odo9, t/e e9istence of two
different i-ages of a to-lo Bod/isattva, se9 ,nspecified5 >ne of t/ese
i-ages, located abo,t twenty -iles west of $alanda, acco-panied
Avalokitesvara to for- a triad wit/ a central B,dd/a i-ageC
1+
t/e
ot/er i-age, in its own te-ple nearer to $alanda, /e reports as
being a 7pop,lar obBect of wors/ip57
1
1/ere is every reason to
believe t/at t/is to-lo is o,r ?@A@, and /is re-arking ,pon its pop,=
larity reinforces t/e probable validity of t/e 1ibetan tradition5
1/is native tradition, we -ay add, is act,ally ;,ite conservative
in its bestowal of venerable anti;,ity ,pon i-ages5 1/e geograp/y
te9t ' (omplete E/planation of the World
18
reports only one ot/er
i-age of t/e goddess attrib,ted to t/is period of /istory%
1/en to t/e east is t/e region called 8ark<a-, w/ere t/ere are
so-e #ac/a and Iel,g -onasteries, and a te-ple and i-age of
?@A@ erected at t/e ti-e of t/e 2ig/teo,s Ding #ongtsen ga-po5
1/e people of t/at region are ;,ite fierce, and t/ey speak so-e=
t/ing like t/e 8inyag lang,age5
"t is, after all, s,rprising t/at -ore i-ages /ave not been sanc=
tified wit/ age, wit/ all t/e attendant benefits in increased pil=
gri-age trade5 B,t later piety e9pressed itself in anot/er for-, for
legend /olds t/at Ding #ongtsen ga-po was an incarantion of
Avalokitesvara /i-selfEaccording to Pe-a karpo, t/e king covered
,p /is ten e9tra /eads wit/ a silken clot/
19
Eand t/at /is two wives
were incarnations of ?@A@5 A-ong 4estern so,rces, Iriinwedel
)&
and 4addell
)1
consider t/e C/inese wife 4en'c/<eng k,ng'c/, to
Fig5 *5 Ireen ?@A@5 Fro- an iconograp/ic sketc/ by 1endFinyongdil5
be an incarnation of 4/ite ?@A@, and t/e $epalese wife 1r<itsiin
to be an incarnation of Ireen ?@A@, an attrib,tion defensible fro-
an et/nic point of view, since t/e epit/et syama applied to Ireen
?@A@ can -ean eit/er 7green7 or 7dark, swart/y57 Bacot
))
and
#ato,
)*
on t/e ot/er /and, reverse t/e identification, -aintaining
t/at t/e tradition /olds 4en'c/<eng to /ave been Ireen ?@A@ and
1ri<ts,n to /ave been 4/ite ?@A@5
4/en we e9a-ine t/e old 1ibetan c/ronicles, /owever, we find
no s,c/ identification of eit/er princess wit/ 4/ite ?@A@C rat/er,
t/ose so,rces t/at report t/e traditionEB,ton, for e9a-ple, does
not -ention it, w/ile D,nga doBe, in t/e Red 'nnals, doesEare
,nani-o,s in asserting t/at t/e C/inese wife was an incarnation of
Ireen ?@A@ Gor B,st ?@A@, wit/o,t ;,alificationH and t/at t/e
$epalesewife was an incarnation of t/e goddess B/rk,t", t/e 7Lady
wit/ Frowning Brows57
).
1/,s, by t/e ti-e of t/e earliest c/ron'
WOR2!.&
1&
#!E (1+# OF #'R' WOR2!.
&
11
icles, we can see taking place an iconograp/iFation of t/e king and /is
wives, considering t/e- a /istorical e-bodi-ent of t/e canonical triad
of Avalokitesvara, ?@A@, and B/rk,tl5 1/is iconograp/ic arrange-ent
of t/e Bod/isattva wit/ /is two fe-ale co-panions is fo,nd as early
as t/e 9an-usrl-mulakalpa7
":
it is fo,nd in t/e 9ahavairocana-sutra
";
and is placed by t/e Lapanese #/ingon sect in t/eir great Iarb/ako#a
E7e-bryo receptacle7 or 7wo-b7E-an'dalaC
)
t/ere are -any
evocations of Avalokitesvara in t/is for- in t/e canonical
ant/ologies5
)!
1/e discrepancies between t/is classical arrange-ent
and t/e description in -odern works -ay be resolved by considering,
si-ply, t/at t/is triad /as dropped o,t of iconograp/ic style in recent
years, and infor-ants ot/er t/an /istorical sc/olars -ig/t be ,naware
of its /istorical application Galt/o,g/ -y infor-ants tended, in t/e
-ain, to report t/e older traditionHC yet t/e fir- traditional
identification of t/e C/inese ;,een wit/ Ireen ?@A@ leaves t/e- only
t/e option of considering t/e $epalese ;,een to /ave been 4/ite
?@A@, as s/e is t/e only ot/er iconograp/ic for- readily available to
replace t/e little'known B/rk,tl5 " /ave a s,spicion t/at t/e earlier
4estern works t/at reversed t/is attib,tion did so on t/eir own, so t/at
it -ig/t confor- better to et/nological e9pectations5
4e can follow t/is original identification wit/ ?@A@ backward in ti-e
only as far as t/e fo,rteent/'cent,ry c/ronicles t/at record itC and we
can say little -ore abo,t t/is earliest develop-ent of 1ara<s c,lt
beyond t/e fact t/at t/ere was possibly an i-age of ?@A@ in 1ibet in
t/e -id'sevent/ cent,ry5 "t is not ,ntil t/e second /alf of t/e eig/t/
cent,ry t/at we can say for certain t/at at least so-e te9ts on ?@A@
/ad been translated into 1ibetan, for t/ere is preserved in t/e #en-ur
a catalog,e fro- t/e reign of Ding 1r<isong detsen Gr,led (('9H
)9
of
7translations of script,re and co--entary in t/e palace of 3enkar, in t/e
1ot<ang57
*&
1/is catalog,e and its a,t/ors /ave been disc,ssed by 85
Lalo,, w/o sees no reason to do,bt t/e date attrib,ted to it5
*1
1/is list of
translations incl,des only t/ree works on ?@A@% t/e 2pell called
<9other of 'valokilesvara,< t/e 1=> 3ames of the )oddess ?@A@, and
Candrago-in<s &raises of the 3o$le ?@A@ Who 2aves from 'll )reat
#errors4
%"
$one of t/ese works, /owever, can be considered of really central
i-portance to t/e c,lt as it later developed Gt/e spell translated, for
e9a-ple, is not a partic,larly significant oneHC and t/ese works see-
all b,t b,ried in t/e list of -ore t/an && te9ts5 "t is t/,s
al-ost i-possible to say w/et/er d,ring t/is period of t/e earlier
spread of t/e Law t/e c,lt of ?@A@ took root in 1ibet at all, or
w/et/er it e9erted any infl,ence o,tside co,rt or sc/olarly circlesC t/ere
certainly see-s to be little evidence t/at t/e great -ass of people in
1ibet ever /eard of ?@A@5 2epac/en, t/e last of t/e great 72ig/teo,s
Dings7 Gassassinated in !*+H,
**
in t/e sa-e edict t/at sponsored t/e
co-pilation of t/e #anskrit'1ibetan vade -ec,- 9ahavyutpatti,
decreed t/at 7secret c/ar-s were not to be translated7C
*.
and t/e dark
ages t/at followed ,pon t/e great persec,tion by t/e apostate Ding
Langdar-a Gbeginning probably ca5 !.&H
*(
deprive ,s of any
infor-ation beyond t/at5
THE LATER SPREAD OF THE LAW
"t is t/,s per/aps B,stly recorded t/at it was t/e great ST@, t/e
7venerable -aster7 3lpa-karasrlBnana, arriving at $gari in 1&.)
*+
w/o
bro,g/t t/e c,lt of ?@A@ to 1ibet, despite t/e prior e9istence t/ere of
te9ts and i-ages5 7Fro- t/e ti-e /e was a c/ild,7 writes #,-pa
k<enpo, 7/e was preserved by ?@A@, t/e patron deity of /is for-er
lives57
*
Atisa<s life was filled wit/ visions of t/e goddessC w/en /e was
yo,ng, s/e ind,ced /i- to leave be/ind t/o,g/ts of royal power and
seek a teac/er in anot/er co,ntry5
*!
"t was t/e goddess w/o pers,aded
/i- to go to 1ibet, in spite of /is advanced age% 7And w/en Atlsa asked
?@A@, s/e prop/esied% < "f yo, go, yo,r life will be s/ortenedC b,t yo,
will advance t/e teac/ings and benefit -any beings, and c/ief a-ong
t/e- a certain devotee5< And so /e agreed57
*9
1/e 7certain devotee7
was Atisa<s c/ief disciple, Lewe B,ngne, t/e 1eac/er fro- t/e Clan of
3ro-C t/e te-ple /e b,ilt for ?@A@ still e9ists in $yet<ang5
.&
"t -,st /ave been Atisa<s personal devotion to t/e goddessEan
ent/,sias- t/at see-s to /ave been ca,g/t by al-ost everyone /e -et
Ew/ic/ -ore t/an anyt/ing else provided t/e i-pet,s for /er c,lt in
1ibet, for /e /i-self did not devote an inordinate a-o,nt of effort to
t/e co-position of te9ts dealing wit/ /er% o,t of /is total of 11
works, only fo,r are devoted specifically to ?@A@5 >n t/ese fo,r,
/owever, was b,ilt al-ost t/e entire str,ct,re of /er 1ibetan c,lt, and
t/ey incl,de one of t/e -ost pop,lar of /er /y-ns, w/ic/ is inserted
so-ew/ere in al-ost every one of /er rit,als5 Atlsa wrote an
evocation of 4/ite ?@A@, based on t/e tradition of Magisvara'klrti,
and two evocations of Ireen ?@A@C t/ese works establis/ed t/e
J
12 #!E (1+# OF #'R'
WOR2!.& 1*
pattern of /er evocation and o,tlined /er basic f,nctions for all f,t,re generations
of writers5
.1
>f t/e seventy'seven "ndian te9ts t/at Atlsa /elped to translate into 1ibetan,
only si9 deal wit/ t/e goddess5 A-ong t/ese are two devotional works by
Candrago-in and one -inor /y-n w/ose a,t/or is not given5 B,t -,c/ -ore
i-portant and infl,ential t/an t/ese was /is translation of t/ree works on 4/ite
?@A@, written by 7t/e -aster and great sc/olar Maglsvaraklrti, e-powered by t/e
goddess ?@A@,7 w/ic/ toget/er -ake ,p t/e cycle of te9ts known as (heating
Death7 it is fro- t/ese t/ree translations t/at all t/e 1ibetan lineages of 4/ite
?@A@ derive5
.)
4e -ay note t/e pec,lar fact, /owever, t/at Atlsa did not translate any of t/e
7script,res7 Gascribed as t/e 7word of t/e B,dd/a7H dealing wit/ t/e goddess,
w/ic/ for- t/e te9t,al a,t/ority for /er c,ltC t/ese basic script,res all describe t/e
appearance, -antras, and rites of Ireen ?@A@, t/e original for- of t/e goddess, b,t
t/ey were considered 71antric7 and t/,s proscribed as inco-patible wit/ b,rgeoning
1ibetan neoort/odo9y5 B,t 4/ite ?@A@ was a personal revelation of Maglsvaraklrti,
and /er c,lt was not based ,pon /is e9position of a 1antric script,reC t/,s t/e
translation and trans-ission of /is te9ts constit,ted t/e beginning of an 7,nbroken
bridge of t/e lineage7 in 1ibet, since /er c,lt began wit/ /i-5 Affia co,ld trans-it
/is own practices and evocations, for /is c/aris-a g,aranteed t/eir p,rity% b,t
t/e te9t,al fo,ndation for t/e c,lt of Ireen ?@A@ consisted of 1antras t/at -ig/t
be -isapplied, w/ic/, according to tradition, ST@ was not per-itted to
pro-,lgate%
"n t/is world era, a-idst n,-berless B,dd/as, Bod/isattvas, and 7/olders of t/e
-antra7 on Potala 8o,ntain, t/e $oble Avaloki'tesvara spoke ten -illion 1antras
of NIreenO ?@A@5 1/e venerable $aropa was, as it were, t/e owner of t/ese
1antras, w/ic/ are t/e so,rce for ?@A@, b,t at t/e ti-e of /is disciple L/odrag
8arpa t/ey were not trans-itted to 1ibet5 1/e great and venerable Atlsa, too,
was t/e owner of t/ese 1antras, and /e also possessed t/eir co--entariesC b,t
beca,se t/e 1ibetans did not let /i- preac/ t/e 1antras t/ey were not
pro-,lgated5
.*
1/is pro/ibition was often ascribed to Atlsa<s disciple Lewe B,ngneC t/e
/istorian /onn,pe says% 73ro- s,spected t/at t/ese teac/ings -ig/t /ave a bad
infl,ence ,pon t/e -orals of t/e 1ibetans, and /e abstained fro- preac/ing t/e-
-,c/57 1/e followers of t/e DaBii sect especially /ave never ;,ite forgiven /i-
for t/isC
t/e sa-e a,t/or ;,otes t/e poet'saint 8ila repa as saying% 7Beca,se a de-on
/ad penetrated t/e /eart of 1ibet, t/e venerable -aster Atlsa was not allowed to
preac/ t/e 3ia-ond Me/icle57
..
"n any event, t/e res,lt of t/is proscription,
i-posed to prevent -is,nderstanding and spirit,al -alpractice, was t/at
script,ral a,t/ority for t/e c,lt of Ireen ?@A@ Gas opposed to t/e personal a,t/ority
of AtlsaH worked its way piece-eal into 1ibet only grad,ally over t/e ne9t
/,ndred years, as t/e original p,ritan i-p,lse wore offC and, indeed, 7it was not
,ntil later t/at, fro- a-ong t/e disciples of t/e great -agician 2atnakaraUanti, t/e
reverend Lo'nangpa Ni5e5, 1aranat/a, born in 1((O
.(
diff,sed t/ese 1antras widely
/ere in 1ibet, and /e alone57
.+
1/e second /alf of t/e elevent/ cent,ry did see an efflorescence of interest in ?@A@,
-,c/ of it d,e to t/e direct personal infl,ence of t/e 7venerable -aster57 3ar-adra,
t/e 1ranslator of $yen, bro,g/t back fro- "ndia traditions concerning w/at was
to beco-e t/e single -ost i-portant canonical te9t of t/e ?@A@ c,lt, t/e !omages
to the #Benty-one #arasf it is not clear w/et/er /e /i-self translated t/is te9t
into 1ibetan, since t/e ,a-ur catalog,e gives no translator, b,t in 3ragpa
Bets<en<s co--entary on t/e te9t, p,blis/ed a /,ndred years later, 3ar-adra is
given credit for t/e translation5
.!
8eanw/ile, Binc/<endra, t/e 1ranslator of Bari
Gborn 1&.&H, was translating te9ts on ?@A@C /e /ad -et Atlsa w/en /e was only
fifteen,
.9
and /e too see-s to /ave fallen ,nder t/e spell of t/e -aster<s devotionC
w/en /e took over t/e see of #ac/a after t/e deat/ of its fo,nder D<on Donc/<og
Bepo in 11&) /e bro,g/t wit/ /i- an i-age of t/e goddess5
(&
1/ere was t/,s a
flo,ris/ing tradition of ?@A@ at #ac/a 8onastery by t/e ti-e 3ragpa Bets<en G11.'
1)1+H
+1
beca-e abbot in 11), and /e /i-self was t/e a,t/or of no fewer t/an
t/irteen works on t/e c,lt of t/e goddess5
()
Abo,t t/e sa-e ti-e, in t/e late
twelft/ cent,ry, C/<oc/i Fangpo /elped translate anot/er central te9t of t/e c,lt,
t/e #antra Which is the 2ource for 'll the Functions of ?@A@, 9other of 'll the
#athagatas4
:%
A cent,ry and a /alf later, w/en t/e Red 'nnals were written, ?@A@ /ad
beco-e indisp,tably t/e -ot/er of t/e 1ibetan people5
16E #EC1#
1/e c,lt of ?@A@, reintrod,ced into 1ibet d,ring t/e later spread of t/e Law,
did not beco-e t/e e9cl,sive property of any of t/e
1.
#!E (1+# OF #'R '
WOR2!.
&
1(
vario,s sects t/at developed o,t of t/e B,ddist renaissance5 All t/ree
of t/e -aBor 7new7 sects Gso'called as opposed to t/e 7ancient7 sect of
t/e $ying-aH considered t/e-selves at least collaterally descended
fro- AtisaC eac/ sect co,ld point in its lineage to /oly -en of for-er
ti-es w/o /ad been fa-o,s devotees of t/e goddess, alt/o,g/ eac/ -ay
/ave stressed one or anot/er portion of t/e original trans-ission5
1/e Iel,g sectEt/e 7Mirt,o,s >nes7Econsidered t/e-selves
especially t/e /eirs of Atisa<s Dada- lineage, t/e lineage 7Bo,nd to t/e
Procla-ation,7 and of its special devotion to ?@A@C indeed, t/ey style
t/e-selves t/e 7$ew Dada-57 71/e /oly ?@A@ -ade a vow,7 says
Jes/e Bets<en, 7to preserve all t/e friends of t/e Dada- w/o followed
after AtisaC as s/e says in t/e ook of the ,adamC
" will protect yo,r followers%
w/en yo, /ave obtained t/ese -y co,nsels
teac/ t/e- to yo,r followers57
7Accordingly,7 /e contin,es, 7all t/e disciples of Atisa and of t/e
Con;,eror 1songk<apa Nt/e fo,nder of t/e Iel,g sect, 1*('1.19O
(.
took
t/e /oly ?@A@ as t/eir /ig/est deity, and prayed to /er aloneC especially
t/e >-niscient Ied,ndr,b Nt/e first 3alai La-a, 1*91'1.(O
((
wo,ld
do w/atever /e did only after /e /ad prayed to t/e /oly ?@A@, and
t/ereby /is active power to a,g-ent t/e ai-s of t/e teac/ings and of
beings beca-e as great as infinite space5 "ndeed, t/e -aBority of /oly
-en in for-er ti-es took t/e /oly ?@A@ as t/eir /ig/est deity, and by
t/e power of t/eir prayers t/e ;,ality of t/eir ,nderstanding of t/e
precepts was greatly increased in t/e strea- of eac/ of t/eir /earts%
and t/ey s,cceeded in a,g-enting t/e ai-s of t/e teac/ings and of
beings, B,st as it is related in t/eir vario,s biograp/ies57
(+
1/e #ac/a sect, too, as we /ave seen, took an early and active
interest in t/e goddessEs/e was t/eir patron saint of sc/olarsEb,t t/ey
also felt t/at ?@A@ in /er for- of D,r,k,lla, t/e -agically potent
goddess of s,bB,gation, was a special patron and protector of t/e
sect5 6er -antra was given in t/e !eva-ra #antra, a te9t of w/ose
revelation t/ey dee-ed t/e-selves t/e fore-ost g,ardians and
e9ponents, and /er special rit,als of do-ination /ad been trans-itted
to t/eir lineage t/ro,g/ 3ragpa Bets<en5
(
B,t all t/e sects wo,ld call
,pon t/is goddess w/en t/e need for /er rat/er
specialiFed services arose, and any sect -ig/t incl,de individ,als
w/o were /er special devotees5
#i-ilarly, t/e DaBii sectEt/e 7Lineage of t/e Procla-ation7E
were especially reverent toward 4/ite ?@A@, tracing /er relation wit/
t/e- back to t/eir fo,nder Ia-popa G1&9'11(*H
(!
in direct descent
fro- Atisa, and c/ronicling t/e personal revelations s/e granted
pree-inently to t/e incarnation lineage of t/e Dar-apa5 And yet a
-e-ber of any sect wo,ld call ,pon /er w/en /e felt t/at t/e ti-e
of t/is deat/ was drawing near, and t/e la-as of all sects reg,larly
bestowed ,pon t/eir followers /er 7initiation into life57
16E 8>$A#1E2J
All t/ese sectarian lineages are -ore traditional preferences t/an
e9cl,sive preserves, for ?@A@ in all /er for-s transcended any
-onopoly, and a devotee wo,ld seek /er teac/ings fro- any w/o
possessed t/e-5 4it/ t/e establis/-ent of sectarian traditions,
/owever, it beco-es -ore and -ore diffic,lt to trace t/e co-ple9
ra-ifications of t/e trans-issionC /ere and t/ere in t/e lineages a few
well'known na-es stand o,t, b,t t/e very pop,larity of /er c,lt
created crisscrossing branc/es a-ong t/e sects w/ic/ are al-ost
i-possible to follow5 G1o t/e 1ibetans, too, -any of t/ese lineages are
B,st lists of na-es, accessible only to specialists5H "t is one t/ing to
trace t/e al-ost paradig-atic growt/ of 1ara<s wors/ip in 1ibetC
b,t in order to ,nderstand /ow /er c,lt fits into t/e rit ,al pattern of
1ibetan life, it is i-portant to review t/e entire rit,al cycle of a
partic,lar sect in a specific -onastery and to consider t/e lineages of
/er rit,als as t/ey are t/ere presented, as g,arantees of efficacy, to
t/ose w/o wors/ip /er5 "t is only against t/e backgro,nd of t/e
constantly rec,rring t/e-es of rit,al life t/at we -ay gain t/e
perspective t/at s/ows t/e c,lt of ?@A@, in all its individ,ality, as yet an
integral part of t/e 1ibetan religio,s worldC and it is in ter-s of t/e
totally rit,al life of t/e -onastery t/at t/is religio,s pattern is
,lti-ately e9pressed5
8ost of -y infor-ants in "ndia belonged to t/e s,bsect of t/e DaB,
called Drug or 73ragon7C w/en 1sangpa Bare G11+1'1)11H
(9
fo,nded t/e
/ead -onastrery in 1sebola, 7nine dragons appeared in t/e sky and
spoke several ti-es wit/ t/e so,nd of t/,nder57
+&
#o pop,lar did t/e
sect beco-e t/at people said% 76alf t/e people
1+ #!E (1+# OF #'R'
WOR2!.
&
1
Fig5 .5 #ketc/ -ap of D<a-, according to C/<oBe Bats<o5
are 3ragons, /alf t/e 3ragons are wandering ascetics, /alf t/e
wandering ascetics are saints57
+1
"n D<a-, in eastern 1ibet, t/e /ead
-onastery of t/is sect was Pe p<iints<og c/<ok<or ling, t/e 7Ilorio,s
3ivine "sle of t/e 4/eel of t/e Law7Ecalled, for s/ort, D<a-gargon, t/e
78onastery of t/e Ca-ps of D<a-7Ew/ic/ was at t/e /ead of
al-ost two /,ndred branc/ -onasteries5 "t /ad been fo,nded near
t/e beginning of t/e nineteent/ cent,ry by C/<oc/i nyi-a, t/e fo,rt/
D<a-trii rinpoc/<eC it was located in L/at<og, s,rro,nded by t/in forest
and low'lying grassy -o,ntains w/ose s,--its were of bare w/ite
rock, and it nestled between t/e -o,ntains and t/e river flowing
t/ro,g/ t/e valley beneat/5
1/e large -onastic co-ple9 contained two te-ples or asse-bly
/alls, t/e workroo-s, and t/e -onks< ;,arters, and t/e w/ole was
s,rro,nded by a wall, o,tside of w/ic/ was located t/e new -onastic
collegeC in front of t/e -ain te-ple was a large area for t/e perfor-ance
of t/e great ann,al -asked dances5 1/e -onastery /o,sed t/ree
/,ndred -onks, not co,nting t/ose attending t/e -onastic collegeC it
was certainly not a large establis/-ent w/en co-pared wit/ t/e
gigantic -onastic corporations of central 1ibet, b,t it was considered a
good'siFed -onastery a-ong t/ose of t/e east5 #ince t/e original
-onastery /ad been constr,cted wit/ -ore t/an t/ree /,ndred
residences, no f,rt/er /o,sing was needed to acco--odate new
entrants5
1/e /o,ses for t/e -onks were b,ilt of local stone, wit/ t/e
inside walls covered wit/ -,d, w/itewas/ed, and often painted in
frescoC t/o,g/ t/e /o,ses were o,twardly identical, t/e interior
decoration varied wit/ t/e taste and -eans of t/e occ,pant5 All t/e
roofs were flat e9cept for t/ose of t/e te-ples, w/ic/ were c,rved and
gilded in t/e C/inese style5 Eac/ -onk was allotted a separate /o,se in
t/ese residences Gw/ic/ looked rat/er like s/ort rows of $ew Jork
brownstonesH, and t/ere was one section for incarnate la-as and
anot/er for ordinary -onksC eac/ /o,se was two'storied and /ad ,p to
si9 roo-s5 "n t/e lower story were storeroo-s and a stable for t/e
-onks< d5omo Gt/e fe-ale offspring of a cross between a yak and a
cowHC t/ese ani-als were /ig/ly val,ed for t/e crea-iness of t/eir -ilk,
and a -onk wo,ld ,s,ally try to keep one or two to s,pply /i- wit/
dried c/eese and wit/ b,tter for /is tea5 "n t/e ,pper story were a
sitting roo- wit/ windowsEcovered wit/ i-ported glass if t/e -onk
co,ld afford it or else wit/ oiled paperE and a bedroo-'s/rine roo-
w/ere t/e -onk wo,ld keep /is books and /is personal altar5 Eac/
/o,se /ad its own kitc/en wit/ a s-oky, wood'b,rning clay stove5
Eac/ row of /o,ses /ad a narrow strip of garden and a wide pat/way,
and t/ese co-ple9es were scattered ,p and down t/e -o,ntain wit/in
t/e eyclopean -onastic wall5
1/e -onks did t/eir own cooking e9cept d,ring large -onastic
rit,als, w/en t/ey were served by t/e co--,nal cooksC b,t ,s,ally
t/ree or fo,r -onks wo,ld arrange to eat at one anot/er<s /o,ses5 A
-onk too poor to provide for /i-self was taken care of by t/e older
-onks and t/e -onastery, b,t a yo,ng -onk co,ld avoid -any of
t/e s-all indignities of co--,nal life if /e /ad a relative
8ain road V
1own, -onastery
WW 1E22"1>2J
River
$ang'c/enb
L/a
5
t/og
D/a-s'sgar'dgon
Bka<'brgyad'dgon X i D I>'<L>
1! #!E (1+# OF #'R' WOR2!.& 19
eit/er inside or o,tside t/e -onastery to look after /is welfare5
#o-eti-es a -onk wo,ld take in a yo,ng relative, or a boy fro- one
of t/e nearby villages or ca-ps, w/o- /e wo,ld instr,ct in reading
or t/e religio,s arts of wood carving or painting in ret,rn for cooking
and tending to w/at ani-als t/e -onk -ig/t possess5
"n addition to t/e -ilk, b,tter, and c/eese s,pplied by t/eir
dFo-os, t/e -onks d,ring t/e s,--er wo,ld lay o,t vegetables on
t/eir flat roofs to dry for winter stores5 Breakfast wo,ld ,s,ally
consist of b,ttered tea -i9ed wit/ parc/ed barley flo,r, and per/aps
so-e c/eese5 At -idday t/ere wo,ld be rice or C/inese ver-icelli wit/
black -,s/roo-s, and especially t/e s-all brown native potatoes and
c,rd, as t/ese were -ost plentif,l and c/eap5 "f t/e -onk was well
off t/ere -ig/t be dried -eat or fr,it, and so-eti-es t/e staple
1ibetan treat of stea-ed d,-plings, eit/er plain, st,ffed wit/ -eat, or
si--ered in a sa,ce of c/eese, b,tter, and s,garC anot/er pop,lar dis/
was flat fried bread st,ffed wit/ c/opped -eat and spices5 3inner
wo,ld al-ost invariably be noodle so,p, and between all t/e -eals
wo,ld be interspersed t/e cons,-ption of an incredible a-o,nt of
b,ttered tea, d,ring t/e -orning and afternoon asse-blies and before
and after al-ost every ot/er activity5 A /ig/ la-a, constantly waited
,pon and ,nable to ref,se /is servitors t/e -erit of serving /i-, wo,ld
drink ,pward of a /,ndred c,ps a day5
A -onk did not reno,nce /is rig/t to a s/are of /is fa-ily<s wealt/ or
inco-e w/en /e entered t/e -onastery, and /e was to a greater or lesser
e9tent responsible for /is own ,pkeepC b,t t/e -onastery as a w/ole
was also s,pported by t/e king of L/at<og, w/o /ad ceded several
villages to t/e vario,s incarnations >f D<a-trii rinpoc/<e, as well as
by contin,o,s donations fro- t/e wealt/ier fa-ilies of t/e district5 1/e
-onastery as a w/ole, too, wo,ld engage in trading vent,res,
sponsoring or investing in caravans to ot/er districts, and it wo,ld
also ,se t/e interest on t/e capital it lent to -erc/ants for financing t/e
large -onastic rit,als, w/ic/ were not privately endowed by a lay
sponsor5
All financesEinco-e, invest-ent, and disb,rsalof endow-entsE
were in t/e /ands of a co--ittee /eaded by t/e storekeeper, w/o
looked after t/e -onastery<s co--ercial interests and acted as t/e
steward of its property5 6e was a b,siness-an rat/er t/an a sc/ol ar,
and it /elped if /e was ric/, for at t/e end of /is t/ree'year appoint-ent
/e was e9pected to -ake ,p any deficit o,t of /is own pocket, and give
a ban;,et for t/e -onks as well5
1/e storekeeper, in t,rn, was part of t/e general str,ct,re of t/e
-onastery<s ad-inistrative offices, w/ic/ were divided into t/ree
general sections% one was responsible for t/e -aintenance and s,pply of
/o,ses, te-ples, and works/opsC anot/er was in c/arge of t/e -onks
and t/eir food and clot/ingC and a t/ird looked after t/e -aterials for
and t/e ad-inistration of -onastic rit,als5 Eac/ ad-inistrative section
e-ployed nine -onks in a rotational se;,ence of t/ree years, and eac/
-onk was e9pected to work /is way t/ro,g/ all t/ese offices5 6is career
t/,s took /i- t/ro,g/ every p/ase of t/e -onastery<s life, and every
-onk co,ld find a place in its str,ct,re for /is own talents, w/et/er
sc/olarly, conte-plative, or co--ercial5 6e -ig/t be appointed
storekeeper for t/ree years, or take a t/ree'year t,rn at being one of t/e
t/ree co--,nal cooks, preparing t/e tea and occasionally t/e so,p
for -onastic rit,als5 6e -ig/t spend a period as t/e altar server,
responsible for t/e -aintenance of t/e te-ple altar and t/e proper
distrib,tion of rit,al i-ple-ents to t/e participating -onks, or /e -ig/t
be called ,pon to protect t/e -onastery by reciting t/e daylong prayers
in t/e 7/o,se of t/e Lord57 6e -ig/t be c/osen as t/e /ead -onk to
lead t/e c/anting in t/e rit,al and play its co-plicated lit,rgy on t/e
cy-bals, or as t/e disciplinarian to -aintain decor,- in t/e asse-bly
/all and see to t/e ;,iet progress of daily life5 Even after a -onk retired
fro- /is t/ree'year appoint-ent to any of t/ese positions to devote
/i-self to ot/er tasks, /is e9perience and advice were so,g/t after by
t/e new inc,-bent, and a -an of talent -ig/t well contin,e to serve
as an ,nofficial adviser to /is old ad-inistrative section5
1/e-onastry as a w/ole also ad-inistered two -onastic colleges,
s,pported t/ro,g/ its co--ercial activity and by donations fro- t/e
lay co--,nity and participating -onks5 1/e old college, fo,nded
by C/<oc/i nyi-a, lay abo,t a day<s Bo,rney by /orse fro- t/e
-onasteryC it was ;,ite large, practically a -onastery in itself wit/ 1)&
st,dents5 1/e new -onastic college, beside t/e -onastery b,t o,tside
t/e walls, was b,ilt by 3onBii nyi-a, t/e present D<a-trii nnpoc/<e, as
t/e f,lfill-ent of a drea- /e /ad c/eris/ed over several lifeti-es5
1/e -ain b,ilding /ad t/ree stories, contained a large library, and
/ad eig/ty roo-s for t/e st,dents, w/o ca-e eit/er fro- t/e -ain
-onastery or fro- any of its two /,ndred branc/es5
A -onk was e9pected, between t/e ages of fo,rteen and twenty, to
/ave ac;,ired eno,g/ knowledge of reading and writing, as well

#!E (1+# OF #'R'

WOR2!.
&
)1
as of classical 1ibetan gra--ar, to pass t/e preli-inary e9a-ination
and be ad-itted into t/e -onastic college as a sc/olar5 6is co,rse
t/ere lasted for eig/t to ten years, depending ,pon /is ability5 1/ose
w/o were not too intelligent co,ld e9tend t/e period of ed,cation
for an additional five to eig/t years, or t/ey co,ld drop o,t al=
toget/er, t/o,g/ doing so co,ld easily preB,dice t/e re-ainder of
t/eir careersC t/ose w/o decided to c/oose t/e sc/olarly calling
co,ld re-ain in t/e college t/eir entire life, working t/eir way by
e9a-ination t/ro,g/ t/e acade-ic degrees and t/e /ierarc/y of
teac/ing positions, gat/ering /onor and respect5
Advance-ent ca-e t/ro,g/ active and spirited debate, p,nct,ated
by styliFed gest,res of intellect,al attack, t/e clapping of /ands and t/e
sta-ping of feet, and stock p/rases of c/allenge and conte-ptC t/e
basis was a t/oro,g/ knowledge of te9t,al so,rces, literally
t/o,sands of -e-oriFed pages, b,t it was t/e -onk<s ability to
t/ink ;,ickly and cleanly ,nder press,re w/ic/ was tested in
t/ese e9a-inations5 1/e standard c,rric,l,- consisted of five
-aBor divisions% G1H ecclesiastical law, G)H nat,ral p/ilosop/y, G*H
psyc/ology and logic, G.H -etap/ysics, and G(H t/e 7wisdo-7 literat,re5
A devoted sc/olar co,ld obtain /is all'i-portant geshe degree,
co-parable to t/e doctorate, before /e was t/irty, and wit/ t/is
degree in /and /e co,ld progress fro- a teac/ing assistant to t/e
/onor'laden /eig/ts of being a k*enpo, or professor5
1/is was certainly not a /ard life by t/e standards of t/e co,ntry,
and it ade;,ately f,lfilled t/e -onastic syste-<s f,nda-ental role of
lifting fro- t/e -onk<s s/o,lders all t/e cares of sec,lar e9istenceE
apart, of co,rse, fro- t/e inevitable conflicts and frictions t/at
attend a gro,p of t/ree /,ndred -en living toget/er, and t/e s-all
sorrows of daily life Gt/e failed e9a-, t/e -issing -oney, t/e dying
relativeH w/ic/ afflict all dwellers in t/is worldEand allowing t/e- to
perfor- t/e rit,als t/at were t/e ,lti-ate f,nction of t/eir -onastic
life5
Fro- t/e ti-e a yo,ng -an passed t/ro,g/ t/e gates of t/e
-onastery, w/et/er as an incarnate la-a or as an ordinary -onk, /e
was s,rro,nded by t/e constant so,nd and e9cite-ent of t/e rit,alsC
every ti-e /e was initiated into t/e evocation of a deity, /e co--itted
/i-self to so -,c/ ti-e spent in private rit,al conte-plation, to so
-any /,ndreds of prostrations w/en /e awoke in t/e -orning5 Eac/
-onk owed a d,ty to t/e -onastery, to t/e lay co--,nity and t/e
king t/at s,pported it, and, by t/e strengt/ of /is vows as a
Bod/isattva, to t/e entire real- of sentient beings, all of w/o-, at
one ti-e or anot/er in /is past lives, /ad borne /i- as /is -ot/erC
/is debt was paid by t/e perfor-ance of rit,al, by t/e st,dy of rit ,al
tec/ni;,es, and by /is increase of ,nderstanding in t/e -onastic
college5
7Per/aps w/at is -ost i-pressive abo,t t/ese people,7 writes
#nellgrove,
+)
7is t/eir strong sense of personal responsibility and
t/eir wide freedo- of action5 1/e -onks are all t/ere on t/eir own
responsibility, s,bBect only to t/eir obedience to an older -onk, if
t/ey c/oose to ask /i- to be t/eir -aster5 1/ey -eet nor-ally
every -orning, take tea toget/er, intone prayers, and separate to
go abo,t t/eir own affairs, na-ely attendance on t/eir c/osen di=
vinity in t/eir own roo-s, invocation and -editation, reading, copying
and in so-e cases co-posing of te9ts, la,g/ing and talking toget/er,
visiting relatives and ac;,aintances, eit/er on fa-ily affairs or to
perfor- cere-onies in private /o,ses5 Part of t/e year Gagain t/e
ti-e is self'i-posed or i-posed by one<s c/osen -asterH -ay be
spent in solitary conte-plation in t/e /er-itage above t/e -on=
astery57
16E 2"1UAL 3AJ
Every day at D<a-gargon, for e9a-ple, Bongpa triik, wo,ld
rise before dawn to perfor- /is private rit,al conte-plations and
prostrations for an /o,r and a /alf5 1/en, after breakfast, /e wo,ld
Boin t/e rest of t/e -onastery in t/e -orning asse-bly for t/e evo=
cation of t/e /ig/ patron deities of /is sect and -onastery and for
t/e recitation of any special 7earnest wis/es7 or 7verses of good
fort,ne7 w/ic/ /ad been re;,ested by t/e lay people or ot/er -onksC
t/is rit,al lasted anot/er two /o,rs5 6e spent t/e -orning e-ployed as
t/e -onastery<s librarian, locating books for t/e -onks, rewrap'ping
t/e- in t/eir ric/ brocade covers, and -aking s,re t/at t/ey were
properly filed5 6is spare ti-e went toward reading fro- t/e s/elves or
per/aps, wit/ ot/er -onks, copying o,t t/e val,able -an,scripts5
Bongpa triik, was served l,nc/ by an older -onkEas an incar=
nation /e was waited ,pon at -ealsEand t/en went to t/e -onastic
works/ops w/ere /e also worked as a s,pervisor and an artist G/e
was a very talented painterH5 1/is s/op was a fo,r'story b,ilding
wit/in t/e -onastery co-po,nd w/ic/ /ad been originally intended
22
#!E (1+# OF #ERE
WOR2!.& 23
to serve as a -onastic college, ,ntil t/e present D<a-trii rinpoc/<e
constr,cted t/e new college o,tside t/e walls5 "t contained -ore t/an
fifty -edi,-'siFed roo-s, ,sed -ostly for storage, and several large
windowed workroo-s w/ere t/e -onastery e-ployed -ore t/an forty
people fro- t/e s,rro,nding districts of L/at<og, 3ege, C/<a-do, and
$angc/<en5 #o-e -onks were e-ployed in t/e printing of te9ts, b,t
t/e workers were -ostly lay people, incl,ding a few wo-en, w/o
lived in a s-all village s,pplied for t/e- on t/e ot/er side of t/e riverC
single -en were allowed to stay wit/in t/e -onastery after t/e gates
closed for t/e nig/t5 1/ey were silvers-it/s, golds-it/s, -olders of
i-ages in clay and casters of i-ages in bronFe, painters, wood'carvers
for t/e blocks fro- w/ic/ t/e books were printed, carpenters, and tailors
Eall e-ployed in -aking t/e rit,al e;,ip-ent, t/e cost,-es, t/e
paintings, and t/e te9ts ,sed in -onastic rit,als5 Everyt/ing was
paid for fro- D<a-trii rin'poc/<e<s own f,nds on be/alf of t/e
-onastery5
1/en ca-e t/e afternoon tea break, and Bongpa triik, wo,ld once
again Boin t/e ot/er -onks in t/e evening asse-bly for two /o,rs,
t/is ti-e -aking offerings to t/e 7protectors of t/e Law7 and t/e
lesser and local spirits w/o /ad been bo,nd by oat/ to its service,
reciting prayers to t/e- and 7entr,sting t/e- to t/eir f,nction57 After
dinner /e wo,ld do -ore private rit,al conte-plation ,ntil it was
ti-e to retire5
All t/ese rit,als and rit,al'oriented activities for-ed t/e t/read t/at
bo,nd toget/er not only Bongpa triik,<s daily tasks b,t also al-ost
every aspect of /is -onastic career, fro- t/e ti-e /e /ad been
discovered as an incarnation, t/ro,g/ t/e -onastic college and /is
training in all p/ases of /is rit,al and co--,nal lifeC t/ese rit,als
bo,nd t/e -onastery itself to t/e s,rro,nding lay co--,nity -ore
effectively t/an any econo-ic bonds co,ld /ave done5 "f a -onastery
engaged in tradeEal-ost all of t/e- didEand even if it -anaged to
ac;,ire lands and ric/es, t/e ,lti-ate ai- was t/e perfor-ance of
rit,al% t/e gold and silver stores of t/e wealt/iest -onastery took t/e
for- of religio,s i-ple-ents, and t/e C/inese brocades, t/e paintings,
and t/e i-ages were ,lti-ately in t/e service of its deities5 Ling,istic
,sage did not even allow an individ,al person or -onastery to 7b,y7 an
i-ageC t/e word for its p,rc/ase price was 7ranso- fee,7 a rental paid
on so-et/ing owned by t/e w/ole world5 1/e vol,ntary lay s,pport
of a -onastery was given for t/e perfor-ance of rit,al, and royal
grants of land and villages
were -ade to -aintain t/e -onastery in its rit,al f,nction as t/e
protector of t/e co,ntry5 A pilgri-age to t/e -ost /oly of persons
wo,ld /ave been inco-plete wit/o,t /aving obtained /is services as
a rit,al e9pert, and a traveling la-a was e9pected by -onks and lay
people alike to perfor- rit,als and bestow initiations for t/e welfare
of every co--,nity /e visited5 1/e life of a resident la-a, especially in a
s-all co--,nity, was often a s,ccession of de-ands for t/e c,re of
disease, t/e prevention of /ail, or t/e e9p,lsion of evil spiritsC all
t/ese f,nctions were t/e rit,al -anip,lation wit/in /is person of t/e
power of t/e deities to w/ose service /e /ad partic,larly devoted
/i-self, t/e signs of w/ose favor /e /ad received, and w/ose tr,e
nat,re /e ,nderstood5
1/,s, aside fro- t/e large -ont/ly and ann,al -onastic rit,als, t/e
-onastery f,nctioned f,rt/er as a service organiFation in t/e
perfor-ance of rit,als sponsored by individ,als or gro,ps in t/e lay
co--,nity5 1/e -onks, and especially t/e /ig/ la-as, /ad beco-e
rit,al e9perts t/ro,g/ t/eir long professional training in rit,al tec/=
ni;,es, and even t/e -ost basic attit,des of wors/ip toward t/e
deities were foc,sed t/ro,g/ t/e -onastery5 1/is f,nctional re=
lations/ip between lay and -onastic co--,nities was f,rt/ered by t/e
fact t/at t/e proper application of -agic in 1ibetan society was
conditioned by t/e necessity of professional training and a long
co,rse of conte-plative preparation, and even destr,ctive -agic was
sanctioned if it f,rt/ered religio,s ends5 B,t t/e la-a was -ore t/an
-erely a B,dd/ist s/a-anC /e was also involved, ideally, in /is own
;,est for enlig/ten-ent and t/e spirit,al preparation for /is own
deat/5 "t was t/is personal searc/ t/at rendered /i- capable in t/e
first place of perfor-ing /is service f,nction for ot/ers5
6"1UAL"RA1">$
A yo,ng c/ild in t/e lay co--,nity went t/ro,g/ a process of so=
cialiFation d,ring w/ic/ /e absorbed /is basic attit,des to life B,st as
/e wo,ld absorb t/e steps of /is folk dances or t/e t,nes of /is native
songs, by t/e i-itation of /is elders and t/e reward of t/eir approval,
and by t/e often ;,ite vocal press,re of /is peers5 Analogo,sly, a
yo,ng -onk went t/ro,g/ a process of 7rit,aliFation7 in /is -onastic
environ-ent, alt/o,g/ t/is process was -ore for-ally str,ct,red and
/ad -ore co/erently for-,lated ends5 6is first t/ree years in t/e
-onastery were spent in learning /ow to read
,
#!E (1+# OF #'R' WOR2!.& )(
and write, and /e /ad to co--it to -e-ory all t/e te9ts of /is rit,al
profession % prayers and earnest wis/es, confessions and offerings of t/e
-orning and evening rit,als, all t/e incidental verses t/at -ig/t
conceivably be introd,ced at t/e discretion of t/e /ead -onk, and all
t/e large rit,al te9ts ,sed -ont/ly or ann,ally at t/e great -onastic
cere-onies5 "t was a prodigio,s feat of -e-ory for a nine' or ten'
year'old c/ild to be called ,pon to perfor-, t/o,g/ t/e learning was
spread over a n,-ber of years5 " can re-e-ber every day after
breakfast /earing t/e yo,ng -onks c/anting alo,d in t/e pec,liar
singsong t/at -arked t/e word bo,ndaries in t/e di-ly ,nderstood
classical 1ibetan te9ts t/ey were reading, and w/ic/ alerted t/e
teac/er to appropriate p,nitive action w/en a break in its r/yt/-
signaled /i- t/at a st,dent /ad -ade a -istake in /is recitation5
1/ese yo,nger -onks also /elped clean t/e te-ple before t/e large
rit,als and served t/e tea d,ring t/eir progress5 For t/e yo,ng
-onk, /is early training was a ti-e of w/ippings and ear p,l'lings, b,t it
was also a ti-e of pleas,re in learning, of -astering t/e -onastic
environ-ent, /elping t/e older -onks to fas/ion t/e delicately wro,g/t
offerings, to fill t/e b,tter la-ps, and to set o,t t/e i-ple-ents of
t/e rit,al5
1ibetan B,dd/is- /as a rit,al str,ct,re of its own, a synta9 t/at /as
been i-posed ,pon t/e e9periential 7given7 of t/e conte-plative
e9perience5 1/is str,ct,ring of -editative e9perience is part of a
tradition t/at goes back to "ndia, w/ere t/e raw data of conte-plation
were ordered into rit,al patterns, and t/ese were t/e str,ct,res t/at
-ade ,p t/e fra-ework of t/e basic 1antras5 B,t in 1ibet t/is
str,ct,re enclosed a basically 1ibetan e9perience, and t/e "ndian
prototypes were transfig,red into an irred,cibly 1ibetan e9pression5
1/e interstices of t/e "ndian o,tline were filled in wit/ t/e fierce and
vibrant -ove-ents of t/e 1ibetan s/a-ans< dance, and t/e drone and
roar of 1ibetan c/ant and -,sicC and t/e flat "ndian offering cake
beca-e t/e refined and brilliant torma, -ade of barley flo,r and
decorated wit/ intricate designs of colored b,tter, re-inding one of
not/ing so -,c/ as t/e fart/est flig/t of a 8a9 Ernst5
1raditionally, t/ree years were spent later in t/e yo,ng -onk<s life,
after -onastic college, in learning in a for-al co,rse t/e tec/nical details
of t/is rit,al5 1/e t/ree'year se;,ence /ad si9 parts % G1H rit,al /and
gest,res, G)H c/anting, G*H -aking -andalas, G.H -aking tor-as, G(H
playing t/e -,sical instr,-ents, and G+H dancing5 B,t
in act,ality t/e yo,ng -onk began learning t/ese skills long before /is
for-al co,rse, for /e sat in t/e asse-bly /all wit/ t/e older -onks,
desperately trying to get /is voice low eno,g/ to c/ant wit/ t/e-, trying
to keep /is place in t/e te9t /e /ad per/aps not yet -e-oriFed ;,ite
well eno,g/, and si-,ltaneo,sly atte-pting to follow t/e -onks
across fro- /i- in t/eir rapid se;,ences of /and gest,res and t/e
-anip,lation of t/eir vaBras and bells5 6is reward -ig/t be an
approving glance fro- an older -onk or per/aps fro- t/e /ead -onk
/i-self, of w/o- t/e yo,ng -onks stood in great aweC and /is
p,nis/-ent for losing /is place in t/e -idst of all t/is -ig/t be a reproof
fro- t/e disciplinarian, w/ose fierce glance was backed ,p by t/e t/reat
of corporal p,nis/-ent5 " /ave /eard /i- yell at t/e yo,ng -onks, in
t/e -iddle of a rit,al, 7Pay attention to yo,r booksK7 and create t/ereby
a fl,rry of page'flipping and attentionC /e /as been known to fling /is
vaBra t/e lengt/ of t/e asse-bly /all to fall like t/e t/,nderbolt it
represents ,pon t/e /ead of a doFing -onk5 Jet to be allowed to blow
t/e conc/ s/ells or beat t/e dr,-s d,ring t/e rit,al was a treat relis/ed
by a yo,ng -onk, given as a reward for good be/avior or offered as an
ind,ce-ent for wakef,lness d,ring a long rit,al, w/ic/ -ig/t last
fo,rteen /o,rs a day for nine daysC and it was a treat despite t/e fact
t/at it -ig/t earn /i- a p,lled ear if /e did not pay attention to w/at /e
was doing5 1/is process of rit,aliFation t/,s worked ,pon t/e yo,ng
-onk in -any waysC t/e -ost i-portant factor was t/at /e and /is
elders act,ally enBoyed t/e -onastic rit,als, for t/ey provided an
o,tlet for /is creative talents in t/e -an,fact,re of t/eir accessories, t/e
-andalas and tor-as, as well as in t/e c/anting, t/e -,sic, and t/e
occasional dancing of t/eir act,al perfor-ance5 Fro- t/e very
beginning of a -onk<s -onastic career t/e rit,als provided /i-, in t/e
asse-blies, wit/ a feeling of co--,nal s,pport and co--on effort,
t/ey c/allenged /is capabilities, and t/ey provided, in t/eir
ad-inistrative str,ct,re, clearly defined and possibly attainable goals
for /is endeavors5 6e co,ld look forward to t/e day w/en /e /ad
learned t/e proced,res and c,ltivated /is talents well eno,g/ to be
/i-self appointed t/e /ead -onk5
C>$1E8PLA1"ME 12A"$"$I% 16E P2EL"8"$A2J P2AC1"CE#
As early as possible every -onk was e9pected to spend so-e part of
/is life in solitary conte-plation at t/e /er-itage associated wit/
26 #!E (1+# OF #'R'
WOR2!.& 27
t/e -onastery, and so-e -onks wo,ld ret,rn t/ere periodically
t/ro,g/o,t t/eir lives5 1/ere, in constant conte-plation, lived
neit/er -ore nor less t/an t/irteen yogins Gliterally, in 1ibetan, t/ose
7possessed of ,nderstanding7HC w/en one died, anot/er -onk vol,nteered
or was c/osen fro- t/e -ain -onastery5 4/en a -onk beca-e a yogin
per-anently, /e took a vow to re-ain wit/in t/e li-its of t/e /er-itage
for t/e re-ainder of /is life Ge9cept for certain specified rit,al
occasionsHC indeed, 7li-its7 is t/e 1ibetan word for solitary
conte-plation5 6e wo,ld neit/er c,t nor was/ /is /air, nor c,t /is
beard or fingernails, nor ever wear any gar-ent ot/er t/an t/e red'
fringed w/ite cotton robes t/at /ad been t/e dress of t/e 7cotton'clad
brot/ers7 since t/e ti-e of 8ila repa5 1/e /er-itage /ad a -ain
te-ple, and t/e separate /o,ses were scattered over t/e top of t/e
-o,ntain5 >t/er yogins lived in caves in t/e -o,ntain, b,t t/ey were
not s,pported by t/e -onastery5
"deally, t/e yo,ng -onk<s period of solitary conte-plation wo,ld last
for t/ree years, t/ree -ont/s, and t/ree days, d,ring w/ic/ ti-e /e
wo,ld be trained in t/e basic conte-plative tec/ni;,es of t/e
-onastic rit,als and given instr,ction in t/e vis,aliFations t/at were
t/eir central proced,re5 Before /e was allowed to e-bark ,pon any
of t/ese rit,al proced,res /e /ad first to gain t/e power of t/e god
t/ro,g/ rit,al serviceC and before /e began t/is service /e /ad first to
p,rify /i-self t/ro,g/ t/e preli-inary practices5
1o aro,se /is energies toward t/e task of conte-plation w/ic/ lay
a/ead, t/erefore, /e began wit/ t/e fo,r co--on preli-inaries,
spendingEideallyEone week eac/ on fo,r s/ort -editations ,pon G1H
t/e diffic,lty of attaining /,-an birt/, G)H deat/ and i-per'-anence,
G*H t/e ca,se'effect pattern of kar-a, and G.H t/e /orrors of t/is
world5 1/ese -editations are called 7co--on7 beca,se t/ey are
considered to be general to bot/ branc/es of t/e Ireat Me/icle% t/e
Me/icle of t/e Perfections and t/e Me/icle of t/e 8antra5
1/en, w/en t/e yo,ng -onk was aware of t/e necessity for -aking t/e
,t-ost effort to ,se /is precio,s /,-an birt/ to liberate /i-self fro-
worldly attac/-ents, /e p,rified and e-powered /i-self for /is
f,t,re conte-plations wit/ t/e fo,r ,nco--on preli-inaries, /ere
beginning t/e first of t/e pec,liarly 1antric vis,aliFations w/ose basic
tec/ni;,e wo,ld be ,sed in all /is later rit,al practices5 1/ese
preli-inaries began wit/ /is 7going for ref,ge,7 w/ic/ incl,ded also t/e
for-al acceptance of /is vows as a Bod/isattvaE/is intentional
awakening of t/e t/o,g/t of enlig/ten-entEbefore t/e eyes of t/e
7field of /osts,7 t/e asse-bly of t/e deities and la-as of t/e 3ragon
DaBii, w/o- /e vis,aliFed in t/e sky before /i- and to w/o- /e
prostrated /i-self 1&&,&&& ti-es in t/e co,rse of /is basic training5 $e9t
/e 7cleansed away /is obsc,rations7 by vis,aliFing MaBrasattva above
/is /ead and reciting t/e 1&&'syllable -antra 1&&,&&& ti-es5 6e
7offered t/e -andala7 1&&,&&& ti-es to t/e lineage of /is g,r,s5 And
finally /e 7-ade t/eir e-power-ent enter into /i-7 t/ro,g/ /is
prayers and 7yoga N,nionO wit/ t/e g,r,s7 anot/er 1&&,&&& ti-es5
After eac/ of t/ese fo,r vis,aliFations /e absorbed into /i-self t/e
partic,lar 7field7 /e was vis,aliFing5
+*
16E 8>2AL BA#"# >F C>$1E8PLA1"ME 12A"$"$I
"f /e worked steadily at t/is progra-, a -onk -ig/t finis/ it wit/in t/ree
or fo,r -ont/sC if /e really atte-pted to for- t/e vis,aliFations, rat/er
t/an -ec/anically going t/ro,g/ t/e gest,res and a,to-atically
reciting t/e -antras and prayers, /e wo,ld by t/e end of t/at period
/ave establis/ed a fir- fo,ndation for all /is f,t,re conte-plations5 B,t
per/aps even -ore i-portant t/an B,st si-ple practice in vis,aliFation
Et/e yo,ng -onk wo,ld get plenty of practice in t/at d,ring t/e rit,al
service t/at ca-e ne9tEwas t/e conscio,s inc,lcation of certain basic
and ;,ite c/aracteristically B,dd/ist attit,des wit/ w/ic/ t/e -onk
wo,ld approac/ /is f,t,re rit,als and t/e power, t/e 7-agical
attain-ents,7 /e wo,ld gain t/ro,g/ t/e-5 1/is is t/e reason
1songk<apa, for e9a-ple, places so -,c/ e-p/asis in t/e following
disc,ssion on t/e necessity for t/ese p,rificatory practices, incl,ding t/e
co--on preli-inaries%
+.
1/is process of p,rification is absol,tely essential in t/e pat/
co--on to bot/ t/e Me/icle of t/e Perfections and t/e Me/icle of
t/e 8antra5 1/is is stated in t/e following verse, w/ic/ La-a $gogpa
Gw/o /eld t/e lineage of e9position of t/e 1antras fro- t/e /oly
8arpaH ;,oted fro- t/e !eva-ra #antra N""5viii51&O% 7First are given
t/e r,les of p,blic confession 5 5 5 and t/en one is ta,g/t
-etap/ysics57 Bot/ types of t/e Ireat Me/icle /old t/at t/e
disciple s/o,ld first be ta,g/t t/e 7ordinary st,dies,7 and t/is appears
to be t/e i-plication of t/e 1antra also5 1/e /oly 8ila said% 7"f led
wit/ t/e teac/ings of liberation t/ro,g/ t/e narrow pass between
life and deat/, one first begins by going for ref,ge and awakening
t/e <intentional< and <act,al< t/o,g/ts of enlig/ten-ent5 Led by a
deep ravine w/ic/ presages destr,ction, yoked yaks fall toget/er
into t/e abyss57 1/is -eans t/at w/enever a disciple does not keep
t/e vows /e /as taken, bot/ /e and
#!E (1+# OF #'R'
WOR2!.& )9
/is -aster fall into t/e abyss% s/o,ld one /ope to see only personal
benefit in taking t/ese vows, t/is is to be led by t/e nose to
destr,ction5 5 5 5
B,t t/en /ow act,ally does one p,rify oneself on t/is pat/
co--on to bot/ types of Ireat Me/icle : "t s/o,ld be done according to
w/at is given in t/e precepts of Attsa5
First one s/o,ld find a virt,o,s friend in t/e Ireat Me/icle, one w/o
/as all t/e re;,isite ;,alities, and serve /i- properly by /eeding /is
words and cleaving to /i-5 6e e9plains t/e great i-portance and
diffic,lty of obtaining /,-an birt/% and /e w/o is p,rifying /is -ind
conceives a fervent desire to get t/e ,t-ost ,se fro- /is /,-an body5
1/e best way to get t/e ,t-ost ,se fro- it is to set o,t in t/e Ireat
Me/icle% and t/e gate t/ro,g/ w/ic/ one does so is t/e t/o,g/t of
enlig/ten-ent5 "f t/at t/o,g/t in one<s strea- is p,re, one beco-es a
gen,ine follower of t/e Ireat Me/icleC b,t if it is b,t a t/ing of -ere
words, one<s following t/e Ireat Me/icle is a t/ing of -ere words5
6ence t/e wise -an -editates step by step on all t/e obstacles to
obtaining s,c/ a /,-an birt/, ,ntil /e awakens t/e t/o,g/t of
enlig/ten-ent in all its essential c/aracteristics5
F,rt/er-ore, if /e does not, rig/t at t/e beginning, t,rn /is
t/o,g/ts away fro- t/is life, t/en /e will -eet obstr,ctions,
w/et/er it be on t/e pat/ of t/e Ireat or Little Me/icle% /ence /e
s/o,ld -editate on t/e brevity of t/is life and /is inevitable deat/ at its
end, and on t/e way in w/ic/ /e will wander lost t/ro,g/ evil
destinies after /e dies, t/at /e -ay t,rn /is t/o,g/ts away fro- t/is
life5
1/en /e s/o,ld -editate t/oro,g/ly ,pon t/e /orrors of t/e
infinit,de of t/is world, even if one be reborn in a /eaven beyond% and
/e s/o,ld t,rn /is back ,pon it and direct /is -ind toward liberation5
After t/at, in order to t,rn /is back ,pon t/e t/o,g/t of t/is world,
/e w/o /as t/,s cal-ed /i-self p,rifies at lengt/ /is friendliness and
co-passion, and t/e t/o,g/t of enlig/ten-ent w/ose roots t/ey are,
,ntil /e p,rifies a gen,ine t/o,g/t of enlig/ten-ent5
1/en, knowing t/e cond,ct of a Bod/isattva, /e conceives a desire
to ,ndertake its st,dy and perfor-ance5 "f /e is able to take on t/e
responsibility of cond,cting /i-self as a son of t/e Con;,eror, /e takes
t/e vows of a Bod/isattva% /e st,dies t/e si9 perfections in general,
and in partic,lar /e st,dies to -ake /is -ind fit for t/e Cal- w/ic/ is
t/e essence of conte-plation, and /e st,dies t/e "nsig/tEt/e
,nderstanding t/at all events are ill,sory and space'likeEw/ic/ is t/e
essence of t/e Perfection of 4isdo-5
1/en, if /e is able to take on t/e responsibility of t/e Me/icle of
t/e 8antra, to carry o,t its vows and pledges, /e s/o,ld serve a -aster
s,c/ as is described in NAsvag/osa<sO Fifty 6erses on the )uru, and
t/,s set o,t ,pon t/e 1antra5
"f t/e disciple does not p,rify /i-self in t/is process of t/e pat/
co--on to bot/ types of Me/icle as we /ave described, /e cannot
disentangle /i-self fro- t/is life, so t/at /is desire to practice t/e
Law is ,nsteady5 #ince /e awakens no ,nfeigned fait/, /e cannot
abandon /is -ind in t/e place of ref,ge5 #ince /e gains no fir-
certainty abo,t kar-a and its effects, /e is not/ing b,t a v,lgar
B,dd/ist w/o neit/er takes nor keeps /is vows5 #ince /e awakens no
disg,st at t/is world, /is prayer for liberation is -eaningless talk5
#ince /e awakens no gen,ine intentional t/o,g/t of enlig/ten-ent
w/ose roots are friendliness and co-passion, /e is a follower of t/e
Ireat Me/icle in na-e only5 #ince /e lacks a fervent desire to st,dy
t/e cond,ct of a Bod/isattva, /e does not awaken any real tran;,ility5
#ince t/ere co-es to /i- no ,nderstanding of Cal- or "nsig/t, /e is
conf,sed at t/e s,btleties of deep conte-plation, and /e awakens no
certainty in t/e view t/at t/ere is no <self5<
B,t if t/e disciple wis/es to avoid t/ese t/ings, /e first p,rifies
/i-self in t/e pat/ w/ic/ is co--on to bot/ types of Ireat
Me/icle5 1/is practice is by t/e great Atlsa, w/ose precepts -i9
toget/er t/ree strea-s of traditional lineageEt/at given to Asan'ga by
t/e /oly 8aitreya, t/at given to $agarB,na by t/e /oly 8anB,g/osa,
and t/at of #antidevaEand w/o -aintained t/at t/is -,st be
perfor-ed w/et/er one is setting o,t t/ro,g/ t/e gate of t/e Me/icle
of t/e 8antra or t/e Me/icle of t/e Perfections5
16E 2"1UAL"RA1">$ >F 8>2AL A11"1U3E#
Any society t/at regards -agic as a real and potent force wo,ld certainly
desire its -agicians to possess t/e attit,des of ren,nciation and
benevolence o,tlined above5 1ibetan c,lt,re /as erected a syste- w/erein
t/e very e9ercises t/at allow t/e ac;,isition of -agical powers
g,arantee t/eir proper ,seC and it is interesting to note /ow t/ese basic
attit,des are perpet,ated and constantly reiterated in t/e
conte-plative rit,als t/e-selves5 $ot only do -any rit,als begin, for
e9a-ple, wit/ a conte-plation and recitation of MaBra'sattva to p,rify
t/e practitioner, b,t also every rit,al -,st contain w/at are called t/e
7t/ree /oly t/ings7% t/e 7/oly awakening of t/e t/o,g/t of enlig/ten-ent
d,ring t/e preparations,7 t/e 7/oly non'obBectifiable Ni5e5, t/e
conte-plation of E-ptinessO d,ring t/e -ain part of t/e rit,al,7 and t/e
7/oly dedication of -erit at t/e rit,al<s concl,sion57 1/e first of t/ese
t/ree is often considered t/e 7intentional7 t/o,g/t of enlig/ten-ent
Ge;,ivalent to t/e for-,la 7" will save all beings 5 5 57H, as opposed to t/e
second, w/ic/ is t/e 7act,al7 t/o,g/t of enlig/ten-ent Ge;,ivalent to
t/e for-,la 7"
_
30
#!E (1+# OF #'R' WOR2!.&
*1
will seek only perfect enlig/ten-ent5 5 57HE/ere 7real7 or 7act,al7 in
t/e sense t/at it is constit,ted of t/e 7absol,te tr,t/7 of E-pti ness5
#i-ilarly, ,nder t/e first of t/e /oly t/ings are s,bs,-ed all t/e acts
of /o-age, devotion, and benevolence w/ic/ go to -ake ,p a
practitioner<s stock of -erit, and ,nder t/e second is /is appre/ension
of t/e tr,t/ w/ic/ -akes ,p /is stock of knowledgeC t/ese are often
co-pared to two wings t/at lift /i- to enlig/ten-ent5
1/,s far t/is is standard 7Ireat Me/icle7 B,dd/is-, b,t /ere t/ese
co--on ele-ents are placed wit/in a rit,al environ-ent, a dra-atic
setting t/at lends i--ediacy to w/at -ig/t ot/erwise be a -ere
-oral abstraction5 1/e rit,al act takes on t/e di-ensions of t/e entire
Bod/isattva Pat/C in effect t/e act,al evocation of t/e deity fro-
E-ptiness is perfor-ed by one w/o is already a tr,e Bod/isattva, t/e
preli-inaries of t/e rit,al being a -agical si-,lacr,- of t/e pat/
itself5
1/,s every rit,al begins wit/ t/e psyc/ological preparation of t/e
vivid vis,aliFation of t/e field of /osts, before w/ose eyes t/e
practitioner goes for ref,ge and awakens /is intentional t/o,g/t of
enlig/ten-entC afterward /e prays t/at t/ey depart fro- t/e sky in
front of /i- Gor /e vis,aliFes t/at t/ey dissolve into /is body, depending
,pon t/e rit,alH, and /e conte-plates t/e 7fo,r i--eas',rables7 or
7abodes of Bra/-a7 to 7p,rify /is friendliness and co-passion57
1/ese are, as 1songk<apa said, t/e roots of /is t/o,g/t of
enlig/ten-ent, w/ic/ /e now act,aliFes by t/e dissol,tion of everyt/ing
into E-ptiness wit/ t/e recitation of t/e -antra5 All t/is takes place
before t/e rit,al proper begins, and t/e deity is t/,s evoked 7fro-
t/e real- of E-ptiness7 by one w/ose -erit and knowledge /ave
taken /i- to t/e very brink of /is own divinity5
Again, t/e 7ref,ge and t/o,g/t7 -ay be e9panded into t/e
7sevenfold office7 w/ose canonical so,rce is t/e "ndian te9t 'll-
enefkent*s 6oB of (onduct7
;:
-any editions of t/e !omages to the
#Benty-one #aras also incl,de a special sevenfold office for t/e
goddess5 1/e list given t/erein -ay be considered standard, t/o,g/ t/e
for-,la varies occasionally fro- rit,al to rit,al%
+&
G1H /o-age, G)H
offerings, G*H confession of sins, G.H reBoicing in t/e -erit of ot/ers,
G(H entreaty t/at t/e deity 7t,rn t/e w/eel of t/e Law,7 G+H prayer
t/at t/e deity not pass away into nirvana, and GH t/e dedication of one<s
own -erit5
+
All t/ese ele-ents -ay per/aps be -ade clearer by t/e
following table%
preli-inary
rit,al
proper
concl,sion
Per/aps, too, t/is rit,al str,ct,ring of basic B,dd/ist attit,des will be
clarified if, before we go on, we devote several pages to a translation of
t/e beginning of an act,al evocation, co-posed by An,'pa-araksita%
+!
First t/e practitioner arises fro- /is bed and was/es /is face and
feetC t/en, p,rified, /e s/o,ld go to a solitary, pleasing place, sprinkled
wit/ sweet scents and strewn wit/ flowers, and t/ere sit in a
co-fortable post,re5 "n /is own /eart /e vis,aliFes t/e first of t/e
vowels, t/e syllable A, w/ic/ transfor-s into t/e orb of t/e cold'rayed
-oon5 "n t/e center t/ereof /e vis,aliFes a bea,tif,l bl,e lot,s
flower, on w/ose corolla is anot/er orb of t/e /are'-arked -oonC
and ,pon t/at is t/e seed, a yellow syllable ?SY5 1/en /osts of lig/t
iss,e fro- t/e seed, t/e yellow syllable ?SY, destroying t/e darkness
of t/e ignorance of beings, reac/ing to t/e fart/est li-its of t/e
worldly real-s in t/e ten directions, ill,-inating t/e- for t/e
practitioner and inviting t/e n,-berless, t/e co,ntless B,dd/as and
Bod/isattvas w/o dwell t/erein, arraying t/e- in t/e sky before
/i-5
And t/en /e s/o,ld -ake offerings to t/e loving B,dd/as and
Bod/isattvas w/o sit in t/e sky, wit/ great offerings of divine
flowers, incense, perf,-e, garlands, oint-ents, powders, clot/ing,
,-brellas, flags, bells, and banners5
1/en /e s/o,ld confess /is sins% 74/atever sins " /ave co--itted,
ca,sed to be co--itted or at w/ose co--ission " was pleased,
t/ro,g/o,t -y beginningless w/irling in t/is worldEall t/ose, eac/
one, " confess57 And /aving confessed eac/ one wit/ t/is rit,al, /e
s/o,ld take a vow to do t/e- no -ore5
1/en /e s/o,ld reBoice at t/e -erit of ot/ers% 7" reBoice in all virt,e
w/atever, of t/e 4ell'gone >nes, t/e solitary B,dd/as, t/e disciples
and t/e Bod/isattvas, sons of t/e Con;,eror, and of all t/e world
wit/ its gods and Bra/-as57
#hought of !oly
#hing enlightenment 2tock
t/o,g/t of
enlig/ten-entEintentional -erit
Ritual
element
ref,ge
7t/o,g/t7
sevenfold
office
fo,r
i--eas,rables
nonobBectifiable act,al
knowledge
evocation
dedicatio
n of
-erit
dedicatio
n of
32
#!E (1+# OF #'R' WOR2!.& 33
1/en /e s/o,ld go for ref,ge to t/e 1/ree Lewels%
Until " reac/ t/e terrace of enlig/ten-ent
" go for ref,ge to t/e B,dd/a,
,ntil " reac/ t/e terrace of enlig/ten-ent
" go for ref,ge to t/e Law,
,ntil " reac/ t/e terrace of enlig/ten-ent
" go for ref,ge to t/e Asse-bly5
After t/at /e s/o,ld take reco,rse to t/e pat/ N/ere a variation on
t/e t/o,g/t of enlig/ten-entO% 7Let -e take reco,rse to t/e pat/
spoken by t/e 1at/agatas, and to no ot/erK7
After t/at /e s/o,ld pray% 7" pray t/e blessed 1at/agatas and t/eir
sons to re-ain for t/e sake of beings as long as t/is world s/all last,
and not to pass away into nirvana57
After t/at /e s/o,ld entreat t/e- to teac/% 7" pray t/e blessed
1at/agatas to teac/ t/e s,pre-e Law, so t/at all t/e beings in t/is
world -ay be freed fro- t/eir bondage to beco-ing57
After t/at /e s/o,ld dedicate /is -erit% 74/atever -erit " -ay /ave
acc,-,lated t/ro,g/ t/is s,pre-e sevenfold offering, t/is confession
of -y sins, all of it " dedicate to t/e attaining of co-plete
enlig/ten-ent57
>r else t/e practitioner -ay abbreviate t/e above and recite t/ese
verses to represent t/e s,pre-e sevenfold offering%
" confess all -y sins
and reBoice wit/ t/e greatest /appiness at virt,e C
" pray t/at t/e Blessed >nes re-ain forever
and teac/ t/e /oly precio,s LawC
into t/e presence of t/e t/ree precio,s Lewels
" go for ref,ge ,ntil " gain enlig/ten-entC
" take reco,rse to t/is pat/
and dedicate to perfect enlig/ten-ent
t/e virt,e " /ave gained5
4it/ t/ese verses /e s/o,ld perfor- t/e sevenfold s,pre-e offering,
and t/en pray t/at t/e field of /osts depart wit/ ZY S[ 6U8 8U6K
>r N/e -ay absorb t/e- into an i-age, for e9a-ple, t/,s
7consecrating7 it, or into /i-selfO by reciting t/is verse%
Jo,r bodies anointed wit/ t/e sandalwood of -orality,
clot/ed in t/e gar-ents of -editation,
strewn wit/ t/e lot,s flowers of t/e portions of enlig/ten-ent,
re-ain /ere as long as yo, wis/ K
After t/at /e s/o,ld conte-plate t/e fo,r 7abodes of Bra/-a7 Nt/e
fo,r 7i--eas,rables7O called 7friends/ip,7 7co-passion,7 7sy-pta/etic
Boy,7 and 7e;,ani-ity7Eaccording to t/e following e9planations5
4/at, t/en, is 7friendliness7 : "ts c/aracteristic is t/e love t/at all
beings /ave for t/eir only son, e9pressing itself in providing for /is
welfare and /appiness5
Again, w/at sort of t/ing is 7co-passion7 : Co-passion is t/e desire
to e9tricate all beings fro- t/eir s,ffering and fro- t/e ca,ses of
t/eir s,ffering, t/e intention to e9tricate all t/ose persons w/o /ave
entered t/e iron prison of t/is world, w/ic/ blaFes wit/ t/e ,nbearable
fire,of t/e s,ffering of t/e t/ree s,fferings5 "t is t/e wis/ to e9tricate
fro- t/e ocean of t/is world beings w/o are tor-ented wit/ t/e
s,ffering of t/e t/ree s,fferings5
7#y-pat/etic Boy7 -eans reBoicing Nin t/e -erit and /appiness of
ot/ersO5 #y-pat/etic Boy is also t/e intention to place in ,ne;,aled
B,dd/a/ood and in t/e -eans t/ereof all beings now in t/is world5
"t is t/e -ental attraction felt toward all t/e virt,e in t/e world and
toward t/e enBoy-ent and -astery t/ereof5
4/at is 7e;,ani-ity7 : E;,ani-ity is doing good for ot/ers, for
beings w/et/er t/ey are good or bad, disregarding -otivations of
rep,gnance or friendliness5 E;,ani-ity is devoting oneselfE
endeavoring t/ro,g/ one<s own inclination aloneEto t/e nat,ral doing
of good for all ot/ers, wit/ no feelings of love or /atred5 E;,ani-ity
also is t/e indifference to doing anyt/ing for t/e sake of any of t/e
7eig/t worldly t/ings7Egain or loss, fa-e or disgrace, praise or
bla-e, /appiness or s,fferingEor si-ilar ends5
16E 2"1UAL"RA1">$ >F 8E1AP6J#"C#
1/ese rit,al preli-inaries /ave f,lfilled, wit/in a dra-atic and
-agical conte9t, t/e -oral re;,ire-ents of t/e Bod/isattva, b,t t/e
practitioner -,st still perfect /is act,al t/o,g/t of enlig/ten-entE /is
i--ersion in E-ptinessEbefore /e can proceed to enter t/e sacred
world of t/e rit,al proper5 71/ose are t/e acc,-,lation of one<s stock
of -erit,7 says 1songk<apa,
+!
7and t/e conte-plation of E-ptiness 5 5 5 is
t/e acc,-,lation of one<s stock of knowledge5 6ence one<s stock of
knowledge is t/e conte-plation of t/e -eaning of t/e -antras >8
#U$JA1A'L\A$A'MAL2A'#MAB6AMA'18AD> <6A8K < >8K "
a- t/e very self w/ose essence is t/e dia-ond of t/e knowledge of
E-ptinessK< and >8 #MAB6AMA'#U336A6 #A2MA'36A28A6
#MAB6AMA'#U336> <6A8K < >8K P,re of essence are all events,
p,re of essence a- "K< 6ere t/e practitioner vis,aliFes t/e beings w/o
are bo,nd wit/in t/e net of reif ication, and /e t/inks% <Alas K 1/ese
beings, by t/e darkness of ignorance, do not ,nderstand by t/e-selves
t/at t/ey /ave t/e essence of nirvanaC and so " -,st -ake t/e-
,nderstand t/eir own
34
#!E (1+# OF #'R' WOR2!.
&
*(
essence5< And /e conte-plates t/e <act,al< t/o,g/t of enlig/ten=
-ent57 1/,s An,pa-araksita contin,es /is rit,al%
After /e /as conte-plated t/e fo,r 7abodes of Bra/-a,7 /e
s/o,ld conte-plate t/e perfect in/erent p,rity of all events5 6e
s/o,ld realiFe t/at all events are perfectly and in/erently p,re of
essence, and t/at /e too is perfectly and in/erently p,re% and /e
establis/es t/is perfect and in/erent p,rity of all events wit/ t/e
-antra >8 #MAB6AMA'#U336A6 #A2MA'36A28A6
#MAB6AMA'#U336> <6A8 K B,t if all events are perfectly and
in/erently p,re, fro- w/ence is t/is world prod,ced : Fro- being
obsc,red by t/e dirt of 7s,bBect7 and 7obBect7 and so on5 1/e
-eans to t/e cessation t/ereof is t/e conte-plation of t/e 1r,e Pat/, for
t/ereby it ceases% it is t/,s t/at one acco-plis/es t/e appre/ension
t/at all events are perfectly and in/erently p,re5
1/en, /aving conte-plated t/e perfect in/erent p,rity of all events,
/e s/o,ld conte-plate t/e E-ptiness of all events5 6ere, t/is
E-ptiness -eans t/at /e s/o,ld reflect ,pon t/e fact t/at
everyt/ing, ani-ate or inani-ate, is in/erently b,t an appearance of a
wondro,s non'd,ality ,pon w/ic/ /ave been i-posed -ental
constr,ctions and fabrications s,c/ as 7s,bBect7 and 7obBect7 and so
on% and /e establis/es t/is E-ptiness wit/ t/e -antra ]^
#U$JA1A'L$A$A'MAL2A'#MAB6AMA18AD> <6A8K 1/is
-antra Gw/ic/ An,pa-araksita does not e9plainH is /eld to contain
wit/in itself t/e -ost profo,nd doctrines of t/e Ireat Me/icle,
/ere placed again wit/in a dra-atic and -agical conte9tC t/ese words
dissolve t/e 7constr,ed and fabricated7 ,niverse into o-nipotent
E-ptiness, an intense and personal act,aliFation of t/e t/o,g/t of
enlig/ten-ent rendered all t/e -ore effective as an incantation5
1songk<apa e9plains t/e -eaning of t/is -antra as follows%
&
1/erein, #U$JA1A is E-ptiness% beca,se events are free of any
7essence7 or 7ca,se and effect,7 t/ey are 7e-pty7 t/ereof5
L$A$A N7knowledge7O is a -ind of one taste wit/ E-ptiness% it is
e-pty, ,nlabelable, wis/less5 MAL2A N7dia-ond7O is si-ply t/e
indissol,bility of t/e 7E-ptiness7 of t/e obBective world and t/e
7knowledge7 of t/e s,bBective viewer% it is 7dia-ond7 beca,se it is
,nc/anged by adversity, it overco-es adversity, it is beginning'less
and endless5 1/ese sa-e words N7dia-ond of t/e knowledge of
E-ptiness7O are ,sed, again, to describe a -ind foc,sed on t/e
3/ar-a real-, w/ic/ is likewise beginningless and endless,
beca,se a -ind foc,sed on #,c/ness takes on t/e for- of its obBect5
#MAB6AMA is 7essence7% any 7essence7 w/ic/ is wit/o,t adven=
titio,s defile-ent is essentially p,re5 A18ADA is t/e self, and
A6A1M" is 7"7% /ence, 7Any self w/ic/ is essentially p,re, t/at is 117
B,t t/is -antra G7>8 K " a- t/e very self w/ose Nintrinsically p,reO
essence is t/e dia-ond of t/e knowledge of E-ptinessK7H is an
e9pression of power wit/ connotations beyond its literal translation, and
t/ese too for- a backdrop of psyc/ological affect in its recitation5
1/,s, for e9a-ple, 1songk<apa goes on to interpret t/e -antra in
ter-s of several basic B,dd/ist -etap/ysical for-,lations%
"n t/e syllable >8 t/ere are t/ree letters, A, U and 8% and
t/ese are one<s own body, speec/ and -ind% t/e word 7self7
refers to t/at w/erein t/e E-ptiness and t/e Co-passion of
t/ose t/ree are in/erently a single taste5
F,rt/er-ore, as it says in t/e Evocation called <'ll-enefiF
cent< C
n
Beca,se free fro- any in/erent nat,re it is e-pty, and
beca,se free fro- any ca,se it is wit/o,t a label, beca,se
free fro- any i-posed -ental constr,cts, its s,bstance is
certainly free of all wis/es5
After it /as e9plained t/ese t/ree 7Iates of 3eliverance,7 t/e
te9t gives t/e above -antra and e9plains its -eaning in ter-s of t/e
;,oted verse% conte-plating t/e -eaning of -antras s,c/ as
#U$JA1A is t/,s a way of conte-plating t/e -eaning of t/e
t/ree Iates of 3eliverance5 Maidyapada
)
says t/at t/o,g/ t/ese are
disting,is/ed verbally as 7e-pty,7 7,nlabelable,7 and 7wis/'less,7
fro- t/e absol,te point of view t/e last two are nat,rally incl,ded in
7e-pty7 alone5 1/e -aster $agarB,na says in /is Discourse on the
#hought of EnlightenmentCG
#ince essenceless, it is e-pty5 #ince it is e-pty, /ow
can it /ave any 7label7: #ince it is rel,ctant to
accept any 7label7 w/y s/o,ld a wise -an -ake a
wis/:
"t is in confor-ity wit/ t/is t/atEalt/o,g/ t/ey are e9pressed as
t/ree t/ingsEt/e last two are incl,ded in t/e 3eliverance of 7e-pty7
proper5
F,rt/er-ore, Maidyapada and grlp/alavaBra
.
e9plain t/e
-eaning e9pressed in t/e p/rase 7t/e essencelessness of events7 in
ter-s of freedo- fro- constr,cts s,c/ as 7one7 or 7-any57 1/,s,
w/ile reciting t/e -antra, one bears in -ind t/e correct view as to
t/e -eaning of 7t/e essencelessness of events57 1o wit% first t/e
7obBect7 is #U$JA1A and t/e 7s,bBect7 is L$A'$AC b,t t/en Non
t/e t/ird word of t/e -antraO one t,rns away fro- s,c/
distinctions of 7s,bBect7 and 7obBect7 as are -ade ,nder t/e sway
of ignorance, and t/eir indissol,bilityElike water po,red into
waterEis MAL2A5 And t/o,g/ it is necessary /ere to awaken anew
Nwit/ t/e -antraO one<s ,nderstanding t/at
*+ #!E (1+# OF #'R'
events are t/,s essentially indissol,ble and ,nfabricated, t/ere
is an 7essence7 w/ic/ possesses t/at knowledge, w/ic/ is p,re,
,ndifferentiated t/ro,g/ 7ca,se7 or 7effect,7 w/erein one cannot
disting,is/ a 7s,bBect7 or 7obBect7% t/is is #MAB6AMA, and t/e
fact t/at t/is dwells essentially in oneself, t/at one is never t,rned
away fro- it, is t/e -eaning of A18ADA and A6A85
$ow t/e -eaning of t/e -antra /as been e9plained in ter-s
of t/e t/ree Iates of 3eliveranceC b,t it is also e9plained as t/e
7-antra of t/e t/ree dia-onds57 >8 is t/e 3ia-ond of Body,
and 7t/e essence w/ic/ is t/e dia-ond of t/e knowledge of E-pti=
ness7 indicates t/e 3ia-ond of 8indEt/ere is no diffic,lty wit/
t/is5 B,t t/e reason for classifying 7" a- 5 5 57 as t/e 3ia-ond
of #peec/ is t/at t/e 7self,7 /aving no concrete referent, is only
a verbal designation5
F,rt/er-ore in ter-s of t/e -eanings of t/e -antra already
e9plained, it is clear t/at >8 indicates t/e 8irror'like Dnowledge,
7E-ptiness7 t/e Dnowledge of E;,ality, 7knowledge7 t/e "ntel=
lect,al Dnowledge, 7dia-ond7 t/e Dnowledge of t/e Carrying
>,t of 3,ty, and 7essence7 t/e Dnowledge of t/e P,rity of t/e
3/ar-a real-5 1/e last two words indicate t/e 7self7 as in/er=
ently t/e great Bearer of t/e MaBra, w/o is t/e essence of t/ese
five knowledges5
1/,s it is fro- t/e 7real- of E-ptiness7 created by t/is -antra
t/at t/e rit,al evocation of t/e deity takes place, and t/is divine
generation is t/e beginning of t/e rit,al proper5 1o w/atever ,se
t/is deity -ay be p,t t/ereafter, t/e rit,al str,ct,re itself strives
to g,arantee t/at /is sacred power will be ai-ed at virt,e5
C>$1E8PLA1"ME 12A"$"$I% 2"1UAL #E2M"CE A$3 "$"1"A1">$
1/e rit,al str,ct,ring of t/ese basic attit,des of benevolence and
,nderstanding gave t/e yo,ng -onk t/e e-otional and intellect,al
fra-ework t/at wo,ld be reinforced al-ost contin,o,sly t/ro,g/
/is rit,al careerC and wit/ t/ese attit,des /e proceeded to t/e act,al
ac;,isition of power, for t/e re-ainder of /is period of solitary
conte-plation in t/e /er-itage was spent in t/e rit,al service of
t/e deities w/o- /e wo,ld later evoke and e-ploy in /is -onastic
and private rit,als5 Before /e co,ld direct t/e deity<s power to any
end, /e /ad to render /is own person a fit vessel to contain it, a re=
;,ire-ent t/at involved not only t/e proper -oral preparation and
p,rification of t/e preli-ary practices b,t also t/e vivid vis,aliFa=
tion of /i-self as t/e deity, t/e e9c/ange of t/e deity<s pride or ego
for /is own, and t/e recitation of t/e deity<s -antra as -any as ten
WOR2!.&
-illion ti-es5 >nly a god can e-ploy a god<s o-nipotence, and
only after t/is e9tended period of self'generation can t/e -onk evoke
t/e deity before /i-, re;,est t/e -agical attain-ents, and be
capable of directing t/e divine power5 "n t/is connection, 1songk<a'
pa ;,otes t/e Huestions of 3o$le 2u$ahuC
I:
After first reciting 1&&,&&& ti-es according to t/e rit,al,
one s/o,ld set o,t ,pon t/e act,al effect,ation of t/e -antra,
for t/en one will ;,ickly gain t/e -agical attain-ents
and by t/e vario,s -antra rit,als long be wit/o,t -isfort,ne5
1/is verse -arks t/e distinction between t/e act,al <effectuation
of t/e -antra7Eits recitation as a -eans of directing t/e deity<s
powerEand t/e <contemplation of t/e -antra7 w/ic/ takes place
d,ring t/e rit,al service G71&&,&&& ti-es according to t/e rit,al 5 5 57H
as a -eans of ac;,iring t/e capacity to direct t/e deity<s power5
7"t is only after one /as done t/e rit,al service,7 glosses 1songk<apa,
7t/at one -ay e-ploy t/e deity, evoking /is f,nctions of pacifying,
increasing or destroying Gto increase, for e9a-ple, one<s life or wis=
do-H57
+
3,ring t/is period a keen -onk wo,ld try to get t/ro,g/ t/e recita=
tion of t/e -antras of as -any deities as possible, eac/, ideally, wit/
t/e appropriate vis,aliFation, beginning wit/ t/ose deities reg,larly
evoked in t/e -onastic rit,al and t/ose w/o- /e /ad taken as /is
own personal deities, and t/en proceeding to t/ose w/o- /e -ig/t
at any ti-e in t/e f,t,re be called ,pon to evoke5 An incarnate
la-a -ig/t /ave to perfor- t/e rit,al service for an i--ense
n,-ber of different deities, and by t/e ti-e /e was finis/ed /e
wo,ld /ope to be ;,ite e9pert at 7vivid vis,aliFation7C and any
-onk -ig/t well ret,rn periodically to t/e /er-itage for t/e rit,al
service of a new deity w/ose initiation /e /ad received5
Again, 1songk<apa glosses t/e )reat #antra on &roper EvocationC
I
**
"n investigating t/e f,nctions and powers in/erent in
t/e vario,s fa-ilies, we will begin wit/ t/e rit,al
service in t/e -antra w/ic/ is in /ar-ony wit/ t/eir
respective -inds5
According to t/is,7 /e says, 7a wise -an w/o /as gained t/e proper
initiations 5 5 5 and w/o /as taken t/e Bod/isattva vows of t/e
t/o,g/t of enlig/ten-ent and t/e 1antric pledges of t/e -antra in
t/eir proper se;,ence, will first find a /abitation and a friendly g,ide
of t/e5 proper c/aracteristics 5 5 5 and t/en, in s/ort, /e s/o,ld
37
*! #!E (1+# OF #'R' WOR2!.
&
39
perfor- t/e rit,al service of t/e <conte-plation of t/e -antra5<7
!
1/,s,
even before t/e rit,al service, t/e yo,ng -onk -,st /ave received t/e
proper initiatory a,t/oriFation for eac/ deityC it is d,ring t/is period
t/at /e begins w/at will be a lifelong acc,-,lation of t/ese initiations,
fro- /is own -asters, fro- t/ose w/o- /e visits on pilgri-age, and
fro- traveling la-as w/o pass t/ro,g/ /is -onastery5 "ncarnate la-as
receive literally t/o,sands of initiations, keeping a record in a special
book of t/e date, t/e initiation, and t/e lineage of t/e -aster w/o
bestowed itC and if a la-a ac/ieves fa-e in t/is life, /is record of t/e
traditional lineages /e /as ac;,ired -ay be p,blis/ed as /is 7book of
ac;,isitions7 or 7book of w/at was /eard57 1/e Longdo la-a
$gagwang loFang says% 7>btaining t/e fo,r initiations, dwelling in
one<s vows and pledges, and going t/ro,g/ t/e prior rit,al serviceE
t/ese are special doctrines of t/e 1antra% all of t/e- are s,rely
necessary57
9
16E 8>$A#1"C CUL1 A$3 CALE$3A2
1/e obBects of t/is contin,al attention, in t/e -onk<s private
conte-plations and in t/e asse-bly /all wit/ /is fellows, are generally
s,bs,-ed by t/e 1ibetans ,nder t/e /eading of t/e 71/ree Basic
>nes,7 a classification t/at in daily life and in rit,al i-portance
s,persedes even t/at of t/e 71/ree Lewels7% t/ese are G1H t/e la-as or
t/e g,r,s of t/e lineage, G)H t/e /ig/ patron deities, and G*H t/e daki-s,
and to t/is list are added t/e 7protectors of t/e Law,7 often
generically called, si-ply, t/e 7Lords57
#he )urus
1o t/e 3ragon DaBii, t/e c/ief of all la-as is Pad-asa-b/ava, t/e
7#econd B,dd/a,7 called -ost often t/e 7Precio,s I,r,57 1/e tent/
day is sacred to /i-, and on t/e tent/ of every -ont/ t/ere is a special
7ancient7 daylong rit,al in /is /onor, t/e 7evocation of /is /eart7C every
year, on t/e tent/ day of t/e fift/ -ont/, t/ere begins t/e nine'day
evocation and -asked dance of t/e 7eig/t eart/ly -anifestations of t/e
I,r,57
Every rit,al in t/e -onastery begins wit/ one or -ore prayers to
t/e entire lineage of t/e g,r,s, w/ic/ is eit/er printed as part of t/e
rit,al te9t or recited by -e-ory fro- a separately printed page, in
w/ic/ t/ey are asked to e-power t/e practitioners to t/e effective
perfor-ance of t/e rit,al5 "n D<a-gargon t/e prayer -ost often
recited before t/e rit,als was written by Lord L/ak<ab Ligten
lotangC known si-ply as 7t/e prayer calling t/e g,r,s fro- a
distance,7 it f,rt/er describes itself as 7t/e prayer to be recited at t/e
beginning and end of t/e conte-plative period w/en evoking Bn
solitary conte-plation57 1/is prayer was recited at t/e beginning of
every rit,al t/e -onks perfor-ed for -eC and since it is of in/erent
aest/etic interest for its r/yt/-ic variations, a translation is /ere given5
1/e prayer begins wit/ a section in !'syllable -eter G9 9 9 9 9 9 9 9H%
3ispelling t/e darkness of ignorance, glorio,s g,r,, teac/ing
t/e pat/ of freedo-, glorio,s g,r,, saving fro- t/e waters of
t/is world, glorio,s g,r,, dispelling t/e disease of t/e five
poisons, glorio,s g,r,, t/e wis/'f,lfilling ge-, glorio,s g,r,
"
1/e -eter t/en beco-es +'syllable G9 9 9 9 9 9H%
8aster of all fa-ilies,
/ead of all -andates,
pervading -aster of t/e ani-ate and inani-ate,
glorio,s lord of t/is world and of nirvana,
essence of t/e fo,r bodies and five knowledges,
in/erent nat,re of t/e si9t/ B,dd/a, Bearer of t/e MaBraK
1/en t/e prayer reverts to !'syllable -eter, b,t wit/ a caes,ra on
t/e fo,rt/ syllable G9 9 9 E9 9 9 9H%
"n/erent nat,re of ,nc/anging 3/ar-a'body,
in/erent nat,re of all'pervading 3/ar-a'body,
in/erent nat,re of great bliss of t/e 3/ar-a'body,
in/erent nat,re of knowledge of nond,ality, in/erent
nat,re of knowledge of t/e "nnate K
And t/en once again t/e -eter beco-es +'syllable G9 9 9 9 9 9H%
1/e lineage of t/e ,ne;,aled Ia-popa,
t/e fat/ers and sons of t/e glorio,s 3ragons,
t/e gracio,s personal g,r,%
look wit/ eyes of co-passion5
Look wit/ eyes of co-passion
,pon ,s, beclo,ded wit/ t/e darkness of ignorance5
Look wit/ eyes of co-passion
,pon ,s, tor-ented wit/ t/e disease of t/e five poisons5
5 5 5 ,pon ,s, w/o t/ink brief life is long5
5 5 5 ,pon ,s, wit/ no place of ref,ge5
5 5 5 ,pon ,s, ,naware of approac/ing deat/5
5 5 5 ,pon ,s, clever in t/e eig/t worldly t/ings5
40
#!E (1+# OF #'R' .1
5 5 5 ,pon ,s, attac/ed to food and clot/ing5
5 5 5 ,pon ,s, w/o are forgetf,l and conf,sed5
5 5 5 ,pon ,s, bo,nd wit/ t/e straps of 7s,bBect7 and
7obBect57
5 5 5 ,pon ,s, bl,ndering in t/e pit of /ypocrisy5
5 5 5 ,pon ,s, w/o a,dacio,sly speak w/at we /ave not
/eard5
5 5 5 ,pon ,s, abandoned in space'vast /eedlessness5
5 5 5 ,pon ,s, w/o flee i-pio,sly fro- conte-plation5
5 5 5 ,pon ,s, w/o cannot even agree toget/er5
1/en follows one !'syllable line G9 9 9 9 9 9 9 9H%
4e /ave now/ere else t/an yo, to be a lord of
ref,ge 5 5 5 And t/en two +'syllable lines G9 9 9 9 9 9 H%
look wit/ t/e eyes of
co-passion K 8ay o,r
glorio,s /oly g,r,s 5 5 5
And t/en, finally, t/e -eter beco-es 9'sy liable G9 999 9 9 9
9 9EH%
e-power ,s, t/at we -ay free o,r -inds of clinging to
a 7self,7 e-power ,s, t/at in o,r strea-s we -ay
awaken tr,st, e-power ,s, t/at we -ay c,t off
coveto,sness fro- wit/in, e-power ,s, t/at now we
-ay root o,t o,r fir- attac/-ents, e-power ,s, t/at
we -ay be versed in t/e lives of o,r g,r,s, e-power ,s,
t/at we -ay s,cceed as t/ey spoke in t/eir co,nsels,
e-power ,s, t/at we -ay stroll t/e r,gged -o,ntains
e-power',s, t/at we -ay be able to evoke one'
pointedly, e-power ,s, t/at we -ay bear aloft t/e
banner of evocation, e-power ,s, t/at we -ay -ake
t/e evocation o,r lives, e-power ,s, t/at we -ay
evoke wit/o,t /indrance, e-power ,s, t/at we -ay
,nderstand o,r 1r,e $at,re, e-power ,s, t/at we -ay
set ,p an enca-p-ent in nondel,sion, e-power ,s,
t/at we -ay act as friends to t/e ,nfort,nate,
e-power ,s, t/at we -ay ac/ieve o,r own and
ot/ers< ai-s, e-power ,s, t/at we -ay gain t/e /ig/est
-agical attain-ent K
!&
"n addition, t/e 3ragon DaBii periodically perfor- rit,als
of offering to t/e g,r,s on t/e anniversary of t/e deat/ of
one of t/eir lineage, a previo,s D<antr, rinpoc/<e, for
e9a-ple, or one of /is teac/ers5 1/is sect is noted for t/e
-,sic its -e-bers play for t/ese rit,als on t/e oboe'like
-aling and t/e large pot's/aped clay dr,-, a wailing and
i-pressive dirge t/at ec/oes over t/e -o,ntain in -e-ory
of a -aster5
#he !igh &atron Deities
1/e 3ragon DaBii classify t/e /ig/ patron deities into two
-aBor types, general and particular4 1/e for-er class
consists of t/e /ig/
Fig5 (5 1/e type of 6er,ka% Iakrasa-vara and
MaBravara85 Fro- an iconograp/ic sketc/ by 1endFin
yongdii5
patrons of t/e 1antras, t/e deities w/o preside over t/e
great 1antras of t/e 6ig/est JogaC since eac/ sect tends to
consider itself t/e special g,ardian of a partic,lar 1antric
tradition, to w/ose st,dy its ad/erents especially devote
t/e-selves and w/ose lineage t/ey take as t/eir own, we
find t/at t/e Iel,g devote t/eir rit,als to I,/ya'sa-aBa, t/e
#ac/a to 6evaBra, and t/e DaBii to Cakrasa-vara5 All
t/e sects consider Dalacakra partic,larly noble and
i-portant as bot/ a 1antra and a deity5 All t/e 1antras of
t/e 6ig/est Joga, even t/e -inor ones, /ave t/eir patron
deity% 8a/a-aya, B,dd/a'kapala, Cat,rplt/a, all of w/o-
/ave a developed iconograp/y and
#!E (1+# OF #'R '
are depicted in art, in t/e /,ge conte-plative asse-blies called t/e
7field of /osts7 after t/e vis,aliFation t/ey represent, b,t w/o do
not enter into t/e -onastic c,lt5 Alt/o,g/ t/ere are iconograp/ic va=
riations a-ong t/ese general /ig/ patron deities, t/ey s/are instantly
recogniFable si-ilarities% t/ey are all derived fro- t/e sarrie c,ltic
stock t/at prod,ced t/e "ndian #iva fig,reC and t/ey belong to t/e
type of 6er,kaE-,ltit,dino,s ar-s bearing attrib,tes of power and
ferocity, t/ree'eyed faces distorted in scowls of rage, and in t/e
se9,al e-brace of t/eir naked consorts Gin t/e special cases of being
depicted alone t/ey are called 7solitary /eroes7H5 1/ese 6er,kas
are per/aps t/e -ost potent and sy-bolically evocative of all t/e
1ibetan deities5
1/e twenty'fift/ day is, for t/e 3ragon DaBii, t/e day of Cakra'
sa-vara, and every -ont/ on t/at day t/ey /old /is daylong evoca=
tion% on t/e twenty'fift/ day of t/e tent/ -ont/ t/ey b_Cgin t/e
five'day rit,al devoted to /i-5
1/ese general /ig/ patron deities are all taken to be for-s of
Aksob/ya, /ead of t/e vaBra fa-ily, b,t t/e 3ragon DaBii arrange
t/eir particular /ig/ patron deities ,nder all five fa-ilies of B,dd/as,
according to a sc/e-e t/ey borrowed fro- t/e 7ancient7 $ying-a
tradition5 Eac/ of t/ese fa-ilies /as a peacef,l patronEt/at is, t/e
B,dd/a nor-ally at t/e /ead of t/at fa-ilyEand a fierce patron,
w/o ranks as /ig/ as a B,dd/a in enlig/ten-ent b,t -anifests /i-=
self in t/e sa-e wrat/f,l for- as t/e 7protectors of t/e Law57 #o-e
of t/ese fierce patrons /ave, it is tr,e, t/eir own individ,al 1antras
of t/e 6ig/est Joga GJa-antaka /as severalH b,t t/ey anC distin=
g,is/ed fro- t/e /ig/ patrons of t/e 1antras by t/eir appearance%
w/ereas t/e general /ig/ patrons /ave B,dd/a faces twisted in
anger, t/e fierce patrons /ave ro,nd'eyed and fearso-ely l,-py
faces, t/eir fanged -o,t/s open to reveal a c,rling tong,e, t/eir
bodies b,lging in t/e contain-ent of t/eir wrat/5 1/e arrange-ent
of t/e partic,lar /ig/ patron deities is s/own below5
!1
6ayagrlva, t/e 7/orse'/eaded,7 is Glike MaBrapani, w/o is also
considered a fierce patronH an "ndian /eritage s/ared by all t/e sects
b,t not entering significantly into t/e 3ragon DaBii -onastic c,lt
or its great rit,als G/e is evoked ann,ally at so-e Iel,g -onasteries,
and by t/e 8ongols as t/eir god of /orsesH5 Per/aps t/e -ost i-por=
tant of t/ese /ig/ patron deities is Ja-antaka, t/e 7#layer of
3eat/,7 wors/iped by t/e 3ragon DaBii once a year in a nine'day
rit,al at t/e beginning of t/e second -ont/, as well as in t/e daily
43
WOR2!.&
family padma va-ra
$uddha
55
l,st /atred del,sion pride envy
p,rity%
peacef,l
patron
A-itab/a Aksob/ya Mairocana 2atna'
sa-b/ava
A-og/a'
sidd/i
fierce
patron
1ibetan%
6ayagrlva Ja-antaka
`MaBra'
kila
C/<e-c/<og Jangdag
-orning evocations, w/ere /e takes t/e 7ancient7 $ying-a fro- of
P,icksilver, t/e 7black poison'faced,7 w/o is t/ree'/eaded and si9'
ar-ed, wit/ t/e botto- /alf of /is body in t/e s/ape of a -agic
dagger i-paling a corpse5 1/is for- of wors/ip sets off t/e 3ragon
DaBii fro- t/eir co,sins t/e Dar-a DaBii, w/o wors/ip Ja-antaka
in t/e for- of Black 8aster of Life5 Bot/ t/ese for-s of Ja-antaka
are winged and solitary, and t/ey appear to be native 1ibetan
develop-ents of t/is divine typeC b,t t/e Iel,g typically evoke t/is
deity in t/e canonical for- of MaBrab/airava, t/e 7dia-ond terrifier,7
wit/ si9teen feet, t/irty'fo,r ar-s, and nine /eads Gt/e -ain /ead
being t/at of a b,llH, e-braced by /is consort5 1/is for- is better
known in t/e 4est t/an t/e ot/ers beca,se of its occ,rence, in t/is
and cognate for-s, in "ndian te9ts5
1/e re-aining t/ree fierce patrons in t/is arrange-ent are also
fo,nd in anot/er 7ancient7 classification, t/e fa-o,s 7eig/t doc=
trines7
!)
of t/e $ying-a 1antras5 1/ese consist of five classes of
s,pra-,ndance deitiesEG1H 8anB,sr" t/e deity of bodyC G)H A-i=
tab/a t/e deity of speec/C G*H Jangdag t/e deity of -indC G.H C/<e-=
c/<og t/e deity of ;,alityC and G(H P<,rpa t/e deity of f,nctionE
and t/ree classes of t/e -,ndane fa-ilies% G+H t/e deities to bring down
visitations of t/e mamo de-onessesC GH t/e deities of fierce -antras
and -aledictionsC G!H t/e deities of worldly offerings and praise5
A-ong t/ese, Jangdag, t/e 7perfect one,7 is pict,red by t/e 3ragon
aBii as t/ree'/eaded and si9'ar-ed5 C/<e-c/<og, t/e 7-ost /ig/,7
ls
c
ansidered t/e special fierce patron of D<a-gargon, and t/e altar of
t/e -ain te-ple contained a large i-age of /i- in /is nine'/eaded and
eig/teen'/anded for-, t/o,g/ /e occ,rs also wit/ t/ree /eads
42
ratna karma
Fig5 +5 1/e type of fierce patron% Ja-antaka in t/e 7ancient7 for-
of P,icksilver, t/e black poison'faced5 Fro- an iconograp/ic sketc/
by 1endFin yongdii5
and si9 /ands, or wit/ twenty'five /eads and forty'two /ands5 Per=
/aps t/e -ost interesting of t/ese is 3oBe p<,rpa, t/e 7dia-ond
dagger,7 for /ere we find so-e scattered cl,es to "ndian antecedents
for t/is very 1ibetan deity% /e /as a -inisc,le and ,ninfor-ative
1antra of /is own in t/e canonical ,a-ur collection, and /e see-s to
be described in passing by $agarB,na, in /is 2hort Evocation of t/e
-andala of I,/yasa-aBa5
!*
"n 1ibet, 3oBe p<,rpa is also titled t/e
7dia-ond prince7% /e /as t/ree /eads and si9 ar-s, and in /is -ain
WOR2!.&
/ands /e 7rolls t/e -agic dagger7 between /is pal-s, a venerable
1ibetan -eans of casting a c,rse ,pon an ene-y5 All t/ese 7ancient7
deities are winged and e-brace t/eir consortsC all of t/e- co,ld be
incl,ded, at t/e discretion of t/e /ead -onk, in t/e -orning evoca=
tionsC and 3oBe p<,rpa, one of t/e -ost i-portant of t/e-, receives
an ann,al five'day rit,al on t/e eig/t/ day of t/e fo,rt/ -ont/5
#he Dakinis
1/e dakas G-aleH and dakinis Gfe-aleH for- a class of all,sive and
significant deities for w/o- I,ent/er appositely ,ses Darl Lasper<s
e9pression 7cip/ers of transcendence57
!.
1/ey co,ld not be better
described t/an by #nellgrove%
!(
Fig5 5 1/e type of dakinl% MaBravara/i, t/e dia-ond sow5
an iconograp/ic sketc/ by 1endFin yongdii5
#!E (1+# OF
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44
.(
Fro-
.+
Fig5 !5 1/e 7ancient7 dakini Lion'faced, t/e g,ardian of /idden
te9ts5 Fro- an iconograp/ic sketc/ by 1endFin yongdti5
1/ere is fre;,ent reference to t/e- in t/e tantric te9ts, w/ere
t/ey appear as t/e partners of t/e yogins, flocking aro,nd t/e-
w/en t/ey visit t/e great places of pilgri-age5 1/eir presence
was essential to t/e perfor-ance of t/e psyc/o'se9,al rites and
t/eir activities generally are so gr,eso-e and obscene as to earn
t/e- ;,ite properly t/e na-e of witc/5 1/ey enter 1ibetan
-yt/ology in a rat/er -ore gentle aspect, and ceasing altoget/er
to be beings of fles/ and blood, t/ey beco-e t/e bestowers of
-ystic doctrines and bringers of divine offerings5 1/ey beco-e
t/e individ,al sy-bols of divine wisdo- wit/ w/ic/ t/e -editator
-,st -ystically ,nite 5 5 5 alt/o,g/ iconograp/ically t/ey retain
t/eir fierce and gr,eso-e for-s5
A-ong t/ese dakinis, t/e 3ragon DaB, /old special reverence for Ma'
Bravara/i, t/e 7dia-ond sow7 Gor MaBrayogin", t/e 7dia-ond yogin
WO2!.&
lady7Hb
wno
`
s
c
de
consort of Cakrasa-vara, t/eir /ig/ patron of t/e
1antrasC in so-e DaB, -onasteries s/e /as an ann,al rit,al on t/e
twentiet/ day of t/e si9t/ -ont/5 #o-e 3ragon DaB,, too, /ave
conceived a devotion to $aro D<ac/o-a, t/e 7celestial lady of $a'
ropa,7 alt/o,g/ s/e is generally considered -ore of a #ac/a deityC
and t/ey s/are wit/ t/e 7ancient7 sect t/e dakinl 7Lion'faced,7 w/o
is for bot/ t/eir 7g,ardian of /idden te9ts57 #o-e, again, are
devotees of Jes/e ts<oBe, t/e 1ibetan consort of Pad-asa-b/avaC
t/e se9,al partner of a great yogin, like t/at of a great deity Gand
t/ey are often t/e sa-e t/ingH, is fre;,ently assi-ilated into t/is
class of deity, and t/e ter-s 7yoginl7 and 7dakini7 are often ,sed
al-ost interc/angeably5 "t is interesting to note /ere a pec,liar
1ibetan attit,de toward wo-en% 1ibetans s/are t/e general B,dd/ist
disapprobation of t/e -oral c/aracter of wo-en, and yet t/ey add
t/at a wo-an conte-plative, if s/e is any good at all, is -ore often
t/an not t/e s,perior of a -anC -any 3ragon DaB, e9/ibit t/e
deepest reverence for 8ac/ig labdron G7t/e one -ot/er, t/e la-p of
practice7H, t/e consort of Fat/er 3a-pa sangBe and t/e fo,nder of
t/e conte-plative rit,al of cho, t/e 7c,tting off7 of one<s body5 #/e
is pict,red in art as a naked w/ite dakini, beating a dr,- and
blowing a t/ig/bone tr,-pet, one leg raised and t,rned in t/e
post,re of t/e yogic dance5
#he &rotectors of the +aB
1/e /ig/est of t/e protecting deities is called si-ply t/e 7Lord,7
or so-eti-es t/e 7Lord of Dnowledge,7 to indicate /is stat,s as a
f,lly enlig/tened B,dd/a and to disting,is/ /i- fro- t/e lesser oat/'
bo,nd g,ardians w/o are also occasionally addressed as lordsC t/is
generic distinction is so-eti-es e9pressed as t/e difference
between -,ndane and s,pra-,ndane deities5 >ne of t/e /oliest
roo-s of t/e -onastery is t/e /o,se of t/e Lord, fro- w/ic/ t/ere
ec/oes t/ro,g/o,t t/e day t/e so,nd of cy-bals and of t/e great
dr,- Gor 7dr,- of t/e Law7H, a large flat dr,- /,ng ,p in a fra-e
and str,ck wit/ two sticks5 6ere sits t/e 7la-a of t/e Lord,7 /is te9ts
lit only by t/e b,tter la-ps on t/e altar, s,rro,nded by representa=
tions of t/e fierce deities w/ose wors/ip is /is only f,nction5 1/e
walls are covered wit/ paintings of t/eir offerings, sk,llbowls filled
wit/ blood and t/e flayed skins of /,-an corpses for t/e- to wearC
t/eir /,ge i-ages do-inate t/e altarC in t/e corner -ig/t be stacked
piles of ancient ar-s long ,sed in warfare and presented to t/e
#!E (1+# OF
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47
.!
#!E (1+# OF #'R' WOR2!.
&
.9
deities to be t/eir weapons5 Per/aps we -ay best approac/ t/e dark
power of t/is roo- by reading of t/e effect it prod,ced on t/e
traveler Fosco 8araini, w/o wrote t/e following indignant acco,nt of
its potent sy-bolis-%
!!
5 5 5 a dark, crypt'c/apel s,c/ as is to be fo,nd in every -onastery
5 5 5 a -ysterio,s recess, w/ere t/e stink of t/e rancid b,tter of t/e
offerings on t/e altars is even -ore sickening t/an ,s,al5 At t/e
entrance are /,ng t/e deco-posing bodies of bears, wild dogs, yaks,
and snakes, st,ffed wit/ straw, to frig/ten away t/e evil spirits w/o
-ig/t desire to pass t/e t/res/old5 1/e carcasses fall to pieces, and
t/e w/ole place is as disg,sting as a space ,nder a flig/t of stairs wit/
,s wo,ld be if it were f,ll of r,bbis/ covered wit/ cobwebs, ancient
,-brellas t/at belonged to great'grandfat/er, and frag-ents of
bedraggled f,r t/at /ad been worn by a dead a,nt5 >n top of all, of
co,rse, t/ere is t/e rancid b,tter5 Pict,res of t/e gods are painted
on t/e walls5 At first sig/t yo, wo,ld say t/ey are de-ons,
-onsters, infernal beings5 1/ey are, /owever, good spirits,
protectors, w/o ass,-e t/ese terrifying s/apes to co-bat t/e
invisible forces of evil5 5 5 5
5 5 5 a dark, d,sty pocket of stale air, stinking of rancid b,tter,
containing greasy, skinless carcasses, wit/ terrifying gods painted on
t/e walls, riding -onsters, wearing diade-s of sk,lls and
necklaces of /,-an /eads, and /olding blood'filled sk,lls in t/eir
/ands as c,ps5
5 5 5 #/e spoke of bones and dances, t/e sacred knife, t/e
t/,nderbolt, of garlands of sk,lls, of sceptres of i-paled -en5 "n /er
was 1ibet, t/e secret and ,ntranslated 1ibetC 1ibet, land of
e9,ltation, bea,ty, and /orror5
6ere t/e la-a of t/e Lord and /is two co-panions sit twenty /o,rs a
day, ec/oing t/e rit,als of t/e asse-bly /allC t/e -orning evocations of
t/e /ig/ patron deities and t/e afternoon wors/ip of t/e protectors5
Upon t/e- falls t/e responsibility of contin,ally protecting t/e
-onastery, its s,rro,nding districts, and all sentient beingsC t/eirs is a
rit,al wit/ w/ic/ all t/e -onks /ave been in daily contact t/ro,g/o,t
t/eir lives, w/ose i-portance t/ey deeply feel and to w/ose service
t/ey -ay be appointed5
1/e -ost i-portant of t/ese Protectors is t/e "ndian 8a/akala
Gt/e7great black one,7a designation al-ost never ,sed e9ceptw/en
;,oted fro- an "ndian te9tH, in all /is -any for-s and lineagesC /ere
again t/e co,rse of ti-e allowed 1ibetan sectarian infl,ences to
partition t/ese for-s, eac/ sect considering one of 8a/akala<s aspects
to be its special and traditional g,ardian5 1/,s t/e se-iofficial
protecting deity of t/e 3ragon DaB, is t/e Fo,r'/anded Lord,
once again in contradistinction to t/e Dar-a DaB,, w/ose teac/ings are
g,arded by t/e -iss/apen and dwarf like Black'cloaked LordC si-ilarly
t/e #ac/a devote t/eir rit,als to t/e two'/anded Lord of t/e 1ent,
bearing across /is bent ar-s t/e -agic stick, and t/e Iel,g wors/ip t/e
6astening #i9'/anded Lord of Dnowledge5
Fig5 95 1/e type of 8a/akala% t/e Fo,r'/anded Lord5 Fro- an
iconograp/ic sketc/ by 1endFin yongd,5
1/e pervasive 7ancient7 infl,ence ,pon t/e 3ragon DaB, Gas in t/e
case of Ja-antakaH -ay be noted /ere% in t/e afternoon asse-blies and
in t/e 7/o,se of t/e Lord7 t/ey address t/eir prayers as well to t/e
traditional $ying-a protector, t/e Fo,r'/eaded Lord5 "ndeed, t/e
3ragon DaB, s/are t/e entire panoply of 7ancient7 g,ardians, w/o lie
co-pletely o,tside t/e range of t/e 8a/akala type and incorporate into
t/e pant/eon t/e native gods of 1ibet5 6ere we find t/e protectress
and 7g,ardian of -antras7 EkaBata, t/e goddess 7wit/ a single plait of
/air,7 one'eyed, one'toot/ed, so-eti-es one'breastedC t/e god Ra, /alf
a serpent, covered wit/ a t/o,sand eyes, a fierce face gaping fro- /is
bellyC and 3a-c/en 3oBe
(&
#!E (1+# OF #'R' WOR2!.
&
(1
Fig5 1&5 1/e 7ancient7 protectors% EkaBata, g,ardian of -antras5 Fro-
an iconograp/ic sketc/ by 1endFin yongdii5
legpa, t/e 7oat/'bo,nd e9cellent dia-ond,7 colored red and riding ,pon
a lion, b,t w/o- t/e 3ragon DaBii wors/ip as black, /olding a
/a--er and a blacks-it/<s bellows, crowned by a bird and riding on a
snarling goat5
2anged below t/ese /ig/est deities are t/e Five Bodies /eaded by
Pe/ar, t/e five Long'Life #isters, t/e twelve g,ardian goddesses of t/e
teac/ings /eaded by t/e Lady of t/e 1,r;,oise La-pC t/e Iod of t/e
Ireat $ort/ern Plain and all t/e /osts of -o,ntain'godsC and t/e
protecting Fat/er'8ot/er Lords of t/e Ce-etery in t/e for- of dancing
skeletons, so-eti-es called 7gingkara7 Nfro- #anskrit
Fig' 115 1/e 7ancient7 protectors% Ra5
sketc/ by 1endFin yongdtt5
kimkara 7servant, attendant7 :O, a ter- in 1ibet often abbreviated
si-ply to 7ging7 and prefi9ed to t/e na-es of t/e native g,ardians5
1/ese s,bsidiary 7ancient7 deities are t/e gods of t/e 1ibetan eart/
w/o enter into t/e -onastic c,lt of all t/e sects, b,t always, e9cept for
t/e $ying-a, fir-ly s,bordinated to t/e leaders/ip of t/e Lord5 1/ese
gods are wors/iped daily by t/e 3ragon DaBii, b,t t/e Lord /i-self
co-es always at t/e end of t/ings% /e is wors/iped at t/e end of t/e day,
/is daylong rit,al is perfor-ed on t/e twenty'nint/ of every -ont/, and
t/e special nine'day evocation of /is eig/t for-s co-es at t/e very
close of t/e year5
Fro- an
#!E (1+# OF #'R' WOR2!.
&
(*
Fig5 1)5 1/e 7ancient7 protectors% 3a-c/en
3oBe legpa, t/e oat/'bo,nd e9cellent dia-ond5
Fro- an iconograp/ic sketc/ by 1endFin yongdii5
2anking as /ig/ as t/e Lord as a protecting
deity is t/e Ilorio,s Ioddess, riding ,pon a
-,le covered wit/ t/e flayed skin of /er own
son, adorned wit/ sk,lls and t/e signs of
ferocity5 #/e g,ards t/e 3ragon DaBti in /er
e-aciated, fo,r'/anded for- of #-oke'eaterC
a different fo,r'/anded for-, t/e #elf'born
Lady, is propitiated by t/e Dar-a DaBti, and a
two'/anded for-, 8agic 4eapon Ar-y, by t/e
Iel,g and #ac/a5 6ere too we -ay incl,de
EkaBata of t/e ancient sectC and anot/er
Ilorio,s Ioddess, Fir- 3ia-ond Lady, is often
incl,ded in t/is standard series as t/e special
protectress of t/e teac/ings of B,ton5
#o-e of t/is sectarian infor-ation -ay be
tab,lated as s/own below5 4e -,st recogniFe, of
co,rse, t/at t/is sort of -ec/anical breakdown is
not ;,ite acc,rate5 4e /ave already seen t/at
t/e 3ragon
Fig5 1*5 1/e type of Ilorio,s Ioddess% 8agic
4eapon Ar-y5 Fro- an iconograp/ic sketc/ by
1endFin yongdii5
DaBti wors/ip t/e $ying-a Lord and Ioddess as
well as t/eir own, and t/is overlap is fo,nd in
ot/er sects t/at /ave /ad a close /istorical
relations/ip5 1/e Iel,g sect grew o,t of t/e
#ac/a, and t/e i-portant canonical triad of t/e
/ig/ patron deitiesEI,/yasa-aBa,
Cakrasa-vara, and MaBrab/airavaEis a
co--on in/eritance of bot/C t/e #ac/a
perfor- ann,al evocations of 8anB,vaBra and
Aks'ob/yavaBra, two deities derived fro- t/e
cycle of t/e )uhyasama-a #antra, as well as of
t/eir own general /ig/ patron 6evaBra5 Per/aps
t/e s/arpest difference between t/ese two
sects is t/at t/e Iel,g syste-atically reBected
t/ose deities w/ose a,t/oriFation was not clearly
fo,nd in "ndian te9tsC t/e fa-o,s Iel,g
refor-ation in 1ibet was basically c,ltic rat/er
t/an doctrinal, and it was per/aps
#!E (1+# OF #'R'
+ord )oddess
!igh patron of
the #anlra
Iel,g I,/yasa-aBa MaBrab/airava #i9'/anded 8agic
#ac/a 6evaBra Lord of t/e
1ent
4eapon
Ar-y
Dar-a
DaBii
Black 8aster Black'
cloaked
#elf'born
P,icksilver Fo,r'
/anded
#-oke
eater
$ying-a Fo,r'
/eaded
EkaBata
-ore a canonical f,nda-entalis- t/an a refor-ation5 1/,s, for
e9a-ple, t/e #ac/a Boin t/e ot/er sects in /olding an ann,al evoca=
tion of t/e proble-atically ort/odo9 3oBe p<,rpa, a practice t/e
Iel,g do not follow5
All t/ese obBects of t/e -onastic rit,als, "ndian or 1ibetanEt/e
/ig/ patron deities and t/eir consorts, t/e -ystic dakinls, and t/e
fierce protectors of t/e LawEare t/e powerf,l deities w/o sy-boliFe
c,rrents of cos-ic force to be ta-pered wit/ only at one<s peril5
1/ey constit,te t/e -onastic c,lt beca,se t/ey are best left to t/e
rit,al e9perts5 "t is not t/at t/eir c,lt is partic,larly secret, B,st as
t/ere is not/ing esoteric abo,t t/e workings of a television setC b,t in
bot/ instances t/e forces involved are too potent to be played wit/
by a lay-an, and in bot/ instances t/e sa-e warning applies5 1/e
secret rit,als perfor-ed only by t/e yogins, for e9a-ple, are si-ply
t/ose aspects of t/e rit,als for t/ese deities proven by e9perience to be
dangero,s to anyone wit/o,t t/e proper conte-plative training, t/e
ability to -anip,late t/ro,g/ one<s own body t/e tre-endo,s power
t/at is t/,s ,nleas/ed5 " told one la-a of t/e tragic and ,nti-ely
deat/, in an a,to-obile accident, of $ebesky'4oBkowitF, a,t/or
of a work on t/e c,lt of t/e 1ibetan de-ons and protective deities5
8y infor-ant B,st nodded wiselyC /e was not a bit s,rprised5
16E CUL1 >F 1A2A
4/ere, t/en, a-ong t/ese fierce arid potent deities, t/eir weapons
and t/eir se9,al e-braces, co-es t/e c,lt of t/e loving ?@A@: "n
WO2!.&
t/e -orning asse-bly, a-ong t/e long series of rit,als evoking t/e
patron deities, every DaBii -onastery inserts a s/ort Fo,r 8andala
>ffering, a /idden te9t of t/e goddess w/ic/ /ad been revealed in
conte-plation5
!
D<a-gargon s,pported @ ?@A@ te-ple w/ere t/ere
was perfor-ed t/ro,g/o,t t/e day t/e long Fo,r 8andala >ffering
to be considered later in t/is c/apter5 B,t t/e goddess /as no
great -onastic rit,als or dancesC /er special rit,als of protection
and life are enacted in t/e -onastery or t/e /o,se of a devotee only
,pon t/e re;,est of an individ,al, -onk or lay, w/o endows t/eir
perfor-ance as a t/anks offering or w/en an e-ergency arises5 1/e
protection of t/e -onastery is in t/e /ands of t/e Protectors and t/e
fierce patron deitiesC for an 7initiation into life7 t/ere is available
t/e f,ll'fledged B,dd/a A-itay,s and /is -andala of nine deities,
!!
or t/e 7t/ree deities of life7 w/o- /e /eads and of w/o- 4/ite
?@A@ is b,t a s,bsidiary -e-ber5
!9
"ndeed, for any of t/e rit,als
considered /ere t/ere are deities -ore ferocio,s, -ore visibly potent,
and -ore profo,nd in sy-bolic associations t/an ?@A@5
1o /er devotees, /owever, ?@A@ is an abiding deity, /er constant
availability per/aps best sy-boliFed by t/e daily repetition of /er
rit,al rat/er t/an by any great cere-ony taking place only once a
yearC " /ave seldo- seen a personal altar, -onk or lay, wit/o,t
/er pict,re pro-inently displayed so-ew/ere, t/o,g/ it -ay be
s,rro,nded by a /ost of representations of ot/er deities5 #/e is a
patron deity in a second sense of t/e word, a personal deity rat/er
t/an a -onastic patron, a -ot/er to w/o- /er devotees can take
t/eir sorrows and on w/o- t/ey can rely for /elpC s/e -ig/t appear
before one in a drea- or bestow ot/er tangible signs of /er favor,
and -any stories are told of /er -irac,lo,s and spontaneo,s inter =
vention in t/e lives of t/ose w/o follow /er5 1/e pop,lar c,lt of t/e
goddess is one of tr,st and reverence, of self'confident reliance ,pon
t/e saving capacity of t/e divine and ,pon t/e /,-an capacity to
set in -otion t/e divine -ec/anis- of protection5
16E P>PULA2 CUL1% 32A8A
1/is c,lt is pro-,lgated and its pre-ises are s,stained not only
by an infor-al folktale tradition Ge9a-ined in c/ap, iiH b,t also by
a -ore for-aliFed tradition of native dra-a, w/ere wandering
tro,pes of actors perfor- indigeno,s tales of 1ara<s patronage5
"ndeed, one of t/e -ost pop,lar of t/ese -asked folk dra-as in
(.
2ec
t
Yamantaka
((
: #!E (1+# OF #'R' WOR2!.&
(
central 1ibet is t/e 2lory of 3angsa o$um,
8=
an acco,nt of t/e trials and
trib,lations of one of 1ara<s best'known devotees5 1/is type of
7opera7 is known as ach*e lhamo, so na-ed after t/e goddesses w/o
are al-ost invariably represented t/erein and w/o -,st often act as
de,s e9 -ac/ina w/en t/e plot beco-es so co-plicated t/at t/ere is no
ot/er way to resolve it5 1/e dra-a is perfor-ed in t/e open air before
ent/,siastic and often vocal a,diences, s,ng in a strangely i-pressive
warbling c/ant and enlivened by ad'lib b,ffoonery and dance5 1/e
-aBor part of t/e story is recited by a narrator Gat al-ost
,nintelligible speedH, wit/ eac/ c/aracter co-ing forward to sing /is set
speec/es in a tablea,, w/ic/ breaks ,p and refor-s in a new pattern to
t/e r/yt/-ic clas/ of dr,-s and cy-bals5 1/e act,al perfor-ance
-ay take several days, depending ,pon t/e elaborations of t/e
tro,pe5 Following is a translation of t/e didactic prolog,e and t/e
acco,nt of 1ara<s intercession in t/e /eroine<s -irac,lo,s conception
and birt/5
N$arrator% f
#killed in -eans, co-passionate, born in t/e /o,se of #akya,
,ncon;,erable con;,eror of 8ara, /is body s/ining like a pile of
gold% /o-age to t/e king of t/e #akyasK
"n t/e /ig/est dwelling of Potala,
born fro- t/e green syllable ?SY,
saving beings wit/ t/e lig/t of t/e syllable ?SY
/o-age to -ot/er ?@A@ K
"n t/e lang,age of t/e gods, t/e serpents, and t/e spirits, t/e
lang,ages of celestials and -en, t/e lang,ages of all beings,
/owever -any t/ere -ay be% in t/e lang,ages of all we will
teac/ t/e LawK
$ow o,r 1eac/er, skilled in -eans and f,ll of co-passion, /ad pity
for all, -aking no distinction of near or farC and /e ta,g/t !.,&&&
kinds of t/e5 Law, agreeable to t/e -inds of all t/e different beings
w/o- /e took in /and5 1/ese are classified, briefly, ,nder t/e 7t/ree
stages of t/e 4/eel of t/e Law57
$ow for people like yo, or -e, w/o do not ,nderstand t/ese e9=
pressions of t/e 3ivine Law, /e -ade bot/ anecdotes and legends
agreeable to a 4orldly Law% a-ong t/ese are t/e Anecdotes of La, t/e
Anecdotes of 2e, t/e Anecdotes of t/e 8onkey Alo, t/e 2oyal
Anecdotes of Iesar Lord of Ling, and so onC and also t/e Legend of
Ding 2a-a, t/e Legend of 2avis/ing Ioddess, t/e Legend of t/e
2ig/teo,s Ding 3ri-e ktinden and so on5
A-ong all t/e tales reco,nted in t/e religio,s co--entaries on t/e
-onastic Law, t/e -ost i-portant nowadays are t/ose abo,t royal
gat/erings and -asters w/o save fro- danger, as a sa-ple of
w/ic/ we offer yo, t/is portion, t/e Biograp/y of $angsa ob,-, as a
-eans to awaken avaricio,s people to a disg,st at wordly life and to
t,rn t/eir -inds toward t/e Law5 $ow t/ere are -any different
biograp/ies of people na-ed $angsa, s,c/ as $angsa t/e Lady of t/e
Land of t/e Iods, $angsa wit/ t/e Body of a 3eer, and so onC b,t
today we offer yo, a recitation, in accord wit/ t/e Law, of t/e
ancient story of /ow t/e /oly ascetic, t/e bea,tif,l dakinl $angsa
ob,- took birt/ in a /,-an body, and /ence " pray yo, all listen
wit/ yo,r ,ndivided attention5
$ow /ere in 1ibet t/e parts of t/e co,ntry are divided a-ong t/e
t/ree districts of $gari in ,pper 1ibet, t/e si9 districts of A-do and
g<a- in lower 1ibet, and t/e fo,r banners of i- and 1sang in central
1ibetC and it was in t/is co,ntry called $yangto Betse, in JaBe of
1sang, t/e rig/t /and banner, t/at t/ere dwelt an ordinary
B,dd/ist /o,se/old called Langp<ek<,r5 1/erein were bot/ a -an,
na-ed D,nFang dec/<en, and /is wife, na-ed $yangts<a sedronC and
bot/ -an and wife sang t/e praises of ?@A@ of t/e D/adira Forest
contin,ally, all day and all nig/t, wit/ no greed for any gain fro-
it5
>ne evening, after t/ey /ad recited 1ara<s -antra 1&&,&&&
ti-es, t/e wife, by t/e strengt/ t/ereof, /ad so-e e9ceedingly
wondro,s drea-s, and in t/e following words s/e asked /er /,sband
abo,t t/e-5
N$yangts<a #edron%O
3evotion and /o-age to ?@A@ of t/e D/adira Forest,
t/e active power of all t/e Con;,erors,
t/e goddess w/o lets /erself be seen K
8y /,sband for life, ever since o,r destinies were ordained,
-y lord D,nFang dec/<en% listen to -e5
4/en " was asleep last nig/t,
" /ad t/e -ost wondro,s drea-s%
in t/e 6oly 2eal- of 1,r;,oise Leaves,
fro- above a Beweled t/rone of blaFing conc/'w/ite leaves,
fro- t/e syllable ?SY in t/e /eart of ?@A@
G-ot/er of t/e Con;,erors,
-ot/er of t/e B,dd/as of t/e t/ree ti-es,
protector fro- all terrorsH
lig/t radiated fort/5 "t entered t/ro,g/ t/e top of -y /ead,
it traveled down t/e central c/annel, " drea-ed
t/at it dissolved in t/e center of -y /eart5
"n -y body a lot,s flower grew,
" drea-ed t/at dakinis -ade offerings to its ste-5
Fro- all directions t/ere gat/ered a /ost of beesC
" drea-ed t/ey were satiated wit/ its nectar5
(! #!E (1+# OF #'R'
WOR2!.
&
(9
A drea- like t/at -,st certainly be a,spicio,s% b,t "
pray -y /,sband tell -e w/at it signifies5
N$arrator%O
4/en s/e told /i- t/is, t/e -an was overBoyed, and /e answered /er
in t/e following words5
NDiinFang dec/<en%O
8y fair'faced wife t/ro,g/ all -y for-er lives,
-y lady $yangts<a sedron% listen to -e5
Alt/o,g/ t/ere are, indeed, false and frenFied drea-s,
t/is one is a prop/ecy of t/e f,t,re5
1/e lig/t fro- t/e syllable ?SY in t/e /eart of t/e /oly ?@A@
w/ic/ dissolved in t/e center of yo,r /eart
is a sign t/at wit/in yo,r /eart dwells t/e blessing of ?@A@,
w/o is t/e active power of all t/e B,dd/as of t/e t/ree ti-es5
1/e growt/ of a lot,s flower in yo,r body
is a sign t/at t/is will grow into t/e fore-ost of all dakinls5
1/e gat/ering of a /ost of bees fro- all directions
and t/eir finding a pro-ised treas,re of nectar
are signs t/at s/e will serve t/e ai-s of beings,
all t/e /osts, p,re and i-p,re, w/o- s/e will take in /and
wit/ body, speec/, and -ind5
1/o,g/ we /ad no son in o,r yo,t/, w/en o,r teet/ were w/ite,
we s/all /ave a da,g/ter in o,r old age, w/en o,r /air is w/ite5
And w/en s/e is born, s,rely s/e will be better t/an a son,
so let ,s pay /o-age to t/e gods in all directions5
1/is drea- is good, $yangts<a sedronC
let yo,r -ind reBoice, DiinFang dec/<en K
N$arrator%O
And so t/ey -ade offerings ,pward to t/e 1/ree Lewels, gave gifts
downward to t/ose in t/e evil destinies, and paid reverence in
between to t/e asse-bly of -onksC and t/ey did so ab,ndantly5 By t/e
power t/ereof a da,g/ter was born in t/e Eart/'8ale'6orse year, in
t/e brig/t /alf of t/e 8ont/ of t/e 8onkey, d,ring t/e 6oliday of t/e
Asse-bly of 3akinls, t/e tent/ day, a 1/,rsday, w/en t/e 1wo
Dings were in conB,nction in t/e sky5
$o sooner /ad s/e been born t/an s/e Boined t/e pal-s of /er /ands
toget/er and, as t/o,g/ casting skyward a first offering of /er
-ot/er<s -ilk, s/e spoke t/e following words5
N$angsa ob,-%O
" -ake offering and /o-age to t/e /oly ?@A@,
t/e -ost e9cellent -ot/er,
giving birt/ to t/e Con;,erors of t/e t/ree ti-esK
" a- an apparition JnangK for t/e benefit of beingsC
over all t/e eart/ JsaK -ay t/ere be grace and /appiness,
-ay t/e lig/t N+O of yo,r power s/ine in all directions,
-ay a /,ndred t/o,sand J$umK beings be establis/ed in t/e Law K
N$arrator%O
And as a na-e for t/eir da,g/ter, t/ey abbreviated t/ese verses s/e
/ad spokenC and all t/e people of t/e co,ntry, wit/ a single voice,
declared t/e girl<s na-e to t/e $angsa ob,-5
THE POPULAR CULT: POETRY
1/e pop,lar senti-ents of devotion to t/e goddess also find e9pression
in t/e praises co-posed in /er /onor, as an e9ercise in reverence or to
co--e-orate /er intervention on a devotee<s be/alf5 1/e colop/on of
one s,c/ praise, for e9a-ple, tells t/at w/en t/e a,t/or was staying in
&, d,ring t/e winter of t/e 4ater'8ale'8onkey year, t/ere arose -any
o-ens of /is approac/ing deat/C so on t/e 1(t/ of 3ece-ber /e went to
t/e Ireat 1e-ple of t/e Fo,r 8anifestations in L/asa,
91
and t/ere /e
prayed one'pointedly before t/e -irac,lo,s talking i-age on t/e second
story, Boining to t/e praises and prayer /e /ad co-posed t/e -antra
A8A2A'AJU6'#"336"2 A#1UK 7Let t/ere be acco-plis/ed
deat/less lifeK7 w/ic/ /e repeated 1&!,&&& ti-es5 1/at nig/t /e /ad a
drea- abo,t t/e ti-e of dawnC in it /e saw a yo,ng girl, w/o spoke ;,ite
clearly t/e following verse%
"f yo, vis,aliFe Nt/e -antraO wit/in yo,r central c/annel and
perfor- dia-ond recitation 1&,&&& ti-es, yo, will s,rely
avert ,nti-ely deat/ 5 5 5
As /e awoke t/e last line faded away, and /e co,ld not re-e-ber it5
9)
1/ese praises are often of scant literary -erit fro- t/e 4estern point of
view, being a collection of traditional epit/ets and a display of
pyrotec/nic virt,osity in t/e /andling of stock -etap/ors5 Fre;,ently
t/e verses are constr,cted ,pon an iconograp/ic catalog,e of t/e deity,
,sing -ore or less predictable si-iles for eac/ of /er feat,res, t/o,g/
even /ere poetic talent -ay be bro,g/t to bear on t/e s,bBect, as in
t/e following stanFas fro- a /y-n by t/e fift/ 3alai La-a%
9*
Upon t/e orb of a -oon in t/e center of t/e ant/ers of a
soft and tender lot,s, its petals f,ll blown, t/e body of t/e
goddess, sens,o,s, ravis/ing, -ot/er of all t/e
Con;,erors% t/ere " direct -y prayer5
+& #!E (1+# OF #'R'
Jo,r blaFing lig/t is e-braced by a /,ndred t/o,sand s,ns
s/ining ,pon a piled /eap of powdered e-eraldC yo,r s-iling
face is t/e giver of t/e /ig/est gift, bestowing enco,rage-ent
and blessing ,pon all beings5
1/e lengt/ of yo,r eyes, spread o,t ,nscattered as a rainbow,
stretc/es fort/ wit/ love to beingsC
in a -atc/less grove of bl,e lot,s flowers
dance t/e waving vines of yo,r eyebrows5
Black as bees are t/e plaits of yo,r /air,
falling in fine and pliant strands to yo,r waistC
red are yo,r lips, w/ic/ s-ile slig/tly,
as t/o,g/ content wit/ yo,r forty fine'te9t,red teet/5
Jo,r rig/t /and wit/ its gift'bestowing gest,re preserves all
beings fro- t/e eig/t terrorsC t/e lot,s cl,sters /eld by yo,r
left t/,-b and finger sway above yo,r ear, bent wit/ t/e
weig/t of t/eir blosso-s5
#o-e of t/e works see- to be -ore t/an pio,s e9ercises in poetics,
and so-e Gw/ic/ by classical 1ibetan standards are rat/er -ediocreH
see- inspired by a real religio,s feeling5 1/o,g/ less e-bellis/ed
wit/ classical flo,ris/es, t/ey -anage to ac/ieve a -ore i--ediate
i-pact of sincerityC and t/o,g/ t/ey are co-posed by t/e literate
elite, t/ey so-eti-es speak wit/ t/e tr,e and si-ple voice of a folk=
song5 #,c/ a poe- is t/e (ry of 2uffering to ?@A@ by t/e la-a
LoFang tenpe Bets<en%
9.
Fro- -y /eart " bow to t/e 6oly Lady, essence of co-passion,
t/e t/ree ,nerring and precio,s places of ref,ge gat/ered into one%
,ntil " gain t/e terrace of enlig/ten-ent " pray yo, grasp -e
wit/ t/e iron /ook of yo,r co-passion5
Fro- t/e dept/ of -y in-ost /eart and bones " pray to yo, Gt/e
1/ree Lewels bear witness t/is is not B,st fro- -y -o,t/H%
t/ink of -e a little, s/ow -e yo,r s-iling face, loving one "
grant -e t/e nectar of yo,r voice5
Ireat la-as and little la-as fool ,s wit/ t/eir -ade',p teac/ings
or preac/ for -oney t/e Law t/at all t/ings are i-per-anent,
knowing not/ing t/at t/ey clai- to know, /a,g/ty in t/eir
concern for t/e eig/t wordly t/ings5
B,t since " do not t,rn -y -ind to t/ings of t/is s/abby age
yo, are t/e c/ief of -y la-as%
e-power -e, essence of loveK
s/ow t/e strengt/ of yo,r co-passion, and t/ink of -e5
WOR2!.&
+1
"f " go for ref,ge, no B,dd/a wo,ld fool -e, yet seeing
t/e evil practices of t/is s/abby age -ost B,dd/as
/ave passed away into peacef,l repose% so-e -ay /ave
co-passion, b,t w/at can t/ey do :
B,t since " /ave no ot/er patron deity
yo, are t/e c/ief of -y patron deities%
grant -e t/e -agical attain-ents, essence of love K
s/ow t/e strengt/ of yo,r co-passion, and t/ink of -e5
1/e protectors of t/e Law do not s/ow t/eir power,
despise t/ose w/o evoke t/e-, do not perfor- t/eir f,nction%
tr,e, so-e wordly spirits, in pride at t/eir ferocity,
will s,ffice for a w/ile, b,t desert yo, in t/e end5
B,t since " do not t,rn -y -ind to ot/er protectors
yo, are t/e c/ief of -y protectors%
f,lfill yo,r f,nction, essence of loveK
s/ow t/e strengt/ of yo,r co-passion, and t/ink of -e K
1/e na-e of wealt/ NhVAO is t/e sa-e as its -eaning Jnor 7error7O%
it prod,ces affliction and binds to t/e world%
w/en it is ti-e to die, ,nless yo, /ave 1r,e 4ealt/,
can a wis/ing ge- let yo, carry even a sesa-e seed :
B,t since " do not t,rn -y -ind to ill,sory wealt/
yo, are t/e c/ief of -y wealt/%
grant -e -y desires, essence of loveK
s/ow t/e strengt/ of yo,r co-passion, and t/ink of -e5
Jo, can<t tr,st ,nvirt,o,s friends for even a day%
t/ey pretend t/ey are close to yo,
and all t/e w/ile bear in -ind t/e opposite%
t/ey are friends w/en t/ey wis/ and ene-ies w/en t/ey don<t5
B,t since " do not t,rn -y -ind to s/abby friends
yo, are t/e c/ief of -y friends%
be close to -e, essence of love K
s/ow t/e strengt/ of yo,r co-passion, and t/ink of -e5
Jo, are -y la-a, -y patron, -y protector,
-y ref,ge, -y dwelling, -y wealt/, -y friends, -y retin,eC
since yo, are all t/ings to -e
let -e ac/ieve easily all t/at " wis/5
E-power -e to stop t/is willf,l -ind of -ine and to
awaken t/at co-passion t/at does not weary t/o,g/ "
spend -illions of lives for t/e sake of eac/ and every
living being5
+) #!E (1+# OF ?ELE
E-power -e to root o,t t/e clinging t/at casts -e into t/e world
and to ,nderstand t/e p,re doctrine% t/e deep diffic,lt -iddle
way casting aside t/e errors of e9tre-es5
E-power -e to practice as a Bod/isattva, t,rned fro- t/e world,
dedicating all -y virt,e to t/e teac/ings and to living beings,
never for an instant t/inking of -y own /appiness% let -e wis/
to attain B,dd/a/ood for t/e sake of ot/ers5
E-power -e to beco-e ;,ickly a son of t/e Con;,eror,
able to keep t/e s,btlest of t/e Con;,eror<s ordinances,
never to say 7>/ t/e /ell wit/ it,7 ric/ wit/ t/e 1r,e
4ealt/ of fait/5
Let -e practice t/e o,tward r,les of a 3isciple
and inwardly believe in t/e deep 3ia-ond Me/icle%
e-power -e to gain enlig/ten-ent ;,ickly by
conte-plating t/e pat/ of t/e two Processes5
Z /oly ?@A@K yo, know
everyt/ing t/at " /ave done,
-y /appiness and s,ffering, -y good and evil%
t/en t/ink lovingly of -e, -y only -ot/erK
& /oly ?@A@ K " give to yo,
-yself and all w/o tr,st in -e%
yo, are o,r owner% in t/e /ig/est P,re Land
let ,s be born, set ,s t/ere ;,ickly wit/ no birt/s between5
4it/ t/e iron /ook of yo,r co-passionate skill in -eans
1pray yo, t,rn toward t/e Law t/e -inds
of all beings, w/oever t/ey are% t/ey /ave all been -y -ot/er,
t/e -ot/er of one ,nable to follow t/e Con;,eror<s teac/ings5
" recite t/is la-ent at t/e t/ree ti-es of t/e day
and t/ink ,pon t/e /oly ?@A@%
-ay all t/e beings w/o depend on -e
be born again in t/e P,re Land t/ey desire5
8ay t/e t/ree precio,s Lewels
and t/e 6oly Lady w/ose essence is co-passion
cleave to -e ,ntil " gain t/e terrace of enlig/ten-ent%
let -e ;,ickly con;,er t/e real- of t/e fo,r 8aras K
1/e a,t/or adds in a postscript% 7"f as long as yo, live yo, recite
t/is at t/e t/ree ti-es of t/e day Gand not B,st fro- yo,r -o,t/ b,t
fro- t/e dept/ of yo,r in-ost /eart and bonesH and leave every'
WOR2!.&
+*
t/ing to ?@A@, knowing t/at s/e knows all abo,t yo,, B,st as it says,
t/en t/e /oly ?@A@ will cleave to yo,, and yo, will see /er faceC no
obstacle will /ar- yo,, and yo, will gain all yo,r desiresC t/e
B,dd/as and t/eir sons will cleave to yo,, beca,se yo, will /ave
pleased t/e-5 5 5 5 1/is is -y /eartfelt belief57
16E P>PULA2 CUL1% 2"1UAL
"n g<a- t/e si9t/ -ont/ was s,--er, and s,--er was t/e ti-e
for picnics5 4/en t/e /ills were covered wit/ flowers and t/e
weat/er was good, eac/ villageEas -any as two /,ndred tentsE
wo,ld ca-p in a valley a-ong t/e flowers and wors/ip ?@A@, t/ank=
ing /er for past favors and praying for f,t,re kindness5 Eac/ fa-=
ily set ,p its own tent, for-ing a circle aro,nd t/e large tent in t/e
-iddleC t/e -ain tent, w/ite wit/ bl,e decorations, was for t/e
perfor-ance of t/e rit,al, and t/e s-aller tents were for cooking
food, for playing kn,cklebones and 8a/'Longg, and for reading
stories5 1/ere was a space for dancing t/e inter-inable lines and
circles of t/e g<a- dances and, o,tside, an area w/ere t/e -en
co,ld race t/eir /orses and s/oot at targets fro- /orsebackC inside
t/e -ain tent was a circ,lar table before t/e altar w/ere t/e wo-en
and c/ildren piled ,p t/e flowers t/ey /ad bro,g/t fro- t/e /ills5
For t/e first two days t/e villagers wors/iped Avalokitesvara, and
t/en, for t/ree to si9 days, t/ey perfor-ed t/e rit,al of t/e Fo,r
8andala >ffering to ?@A@5
1/ere wo,ld be only a /alf'doFen -onks perfor-ing t/is rit,al,
-onks ,nattac/ed to a -onastery w/o lived per-anently in t/e
villageC t/e rest of t/e tent was filled wit/ lay people5 Every day t/e
sa-e rit,al was perfor-ed, lasting fro- abo,t eig/t to ten o<clock in
t/e -orning, for t/e people co,ld not eat -eat or drink s/arp
li;,or and sweet still beer ,ntil t/e perfor-ance /ad been co-pleted5
All t/e c/ildren sang and s/o,ted toget/er, and w/en eac/ -andala
was offered ,p t/ere was a rain of flowers as everyone t/rew in t/e
airw/at /e /ad gat/ered fro- t/e /illsides5 1/ere were no -onastic
strict,res on t/is /olidayC w/en t/e rit,al reac/ed a part t/at every=
one knew, s,c/ as t/e !omages to the #Benty-one #dnMs, all t/e people
repeated it toget/er5 1/en, after l,nc/, ca-e t/e ga-es, t/e races,
t/e c/ildren wrestling and playing t,g'of'war, t/e drinking of large
;,antities of beer, and t/e cal- and gossip of t/e old people sitting
by t/e tents wit/ t/eir prayer w/eels5
64
#!E (1+# OF #'R'

WOR2!.
&
+(
16E PA2A3>Q >F P>4E2
1/e celebration of t/is rit,al is per/aps t/e -ost evocative e9=
pression of t/e 1ibetans< devotion to t/e goddess ?@A@5 Jet in t/eir
devotion lies one of tfre basic parado9es of t/e 1ibetan religion% in spite
of /er close to,c/ <wit/ t/e lives of /er people, ?@A@ s/ares in t/e
essential nat,re of t/e deities of t/e -onastic c,lt5 #/e, too, is basically
alien to t/e /,-san e9perience, ,lti-ately 7ot/er,7 wit/o,t personality,
appearing and dispensing /er -irac,lo,s favors as ,napproac/able
and i-personal lig/t5 #/e, too, is a cos-ic force w/ic/ -ay be
-anip,lated by an e9pert in /er rit,al or -ay be directed to one<s
benefit by t/e recitation of /er -antra, t/e sonic reverberation of /er
power'"n t/is rit,al 1ara<s devotees e9press t/eir love for and t/eir
personal relations wit/ t/be goddess in t/e offerings, praises, and
prayers wit/ w/ic/ t/ey seek to 7aro,se /er /eart57 1/ey /ave
co-plete confidence in t/e effectiveness of t/e rit,al, fostered by t/eir
reliance ,pon t/e bbsic parado9 of 1ara<s divine nat,re% for s/e is
kind and loving, ready to /elp t/e- in any afflictionC and t/e -onks
w/o perfor- /er rit,al /ave i-bibed /er power, /ave co-pleted all t/e
recitations of /er rit,al service, and are e-powered not only to aro,se
/er /eart b,t also to e-ploy /er, to direct /er divine energy by t/e
i-personal recitation of /er -antra5
1o ,nderstand t/e nat,re of t/is basic d,ality of t/e 1ibetan
religio,s and devotional attit,de we -,st first seek to ,nderstand t/e
sort of deity w/o is approac/ed and t/e nat,re of t/e powers t/at
are dealt wit/5 "t is in t/e -yt/s of 1ara<s spirit,al origins, w/ic/
e9press t/e -anifold and rec,rring -anifestations of /er divine
essence in t/e re-ote ages of t/e past, t/at we find a val,able cl,e to
/er rit,al5
16E #>U2CE >F P>4E2
A beginningless ti-e ago, we are told, t/ere was a worldly real-
na-ed Mario,s Lig/ts, in w/ic/ t/ere appeared a 1at/agata na-ed
#o,nd of 3r,-s, and to /,- t/e princess 8oon of 4isdo- s/owed
great fait/ and devotion5 For a t/o,sand billion years s/e did re=
verence to t/e B,dd/a and t/e -eas,reless /ost of /is retin,e, t/e
Bod/isattvas and 4ort/y >nes, and finally s/e awakened t/e
s,pre-e t/o,g/t of enlig/ten-ent5 71/e proper t/ing to do,7 t/e
-onks t/en said to t/e princess, 7is to -ake an earnest wis/ t/at yo,r
body Gwit/ w/ic/ yo, attend to t/e teac/ingsH -ay beco-e t/at of a
-an, for s,rely t/is desire will be granted57 #/e replied% 7#ince t/ere is
no s,c/ t/ing as a <-an< or a <wo-an< Gand no s,c/ t/ing as a <self< or a
<person< or < awareness<H t/is bondage to -ale and fe-ale is /ollow% >/
/ow worldly fools del,de t/e-selves K7And t/is is t/e earnest wis/ s/e
-ade% 71/ose w/o wis/ to attain s,pre-e enlig/ten-ent in a -an<s
body are -any, b,t t/ose w/o wis/ to serve t/e ai-s of beings in a
wo-an<s body are few indeedC t/erefore -ay ", ,ntil t/is world is
e-ptied o,t, serve t/e ai- of beings wit/ not/ing b,t t/e body of a
wo-an57
1/en t/e princess re-ained in -editation in t/e palace for a
t/o,sand billion years, and s/e t/ereby attained to an acknowledg-ent
t/at events do not ariseC s/e entered into t/e -editation called #aving
All Beings, and by t/e power of t/at -editation s/e resc,ed fro- t/eir
worldly -inds a t/o,sand billion beings every -orning and fi9ed
t/e- in t/eir attain-ent of acceptanceC and s/e did not eat ,ntil s/e
/ad done so5 Every evening s/e fi9ed t/erein t/e sa-e n,-ber of
beings, and s/e t/,s beca-e fa-ed as ?@A@, t/e #avioress5
1/en, in t/e world era called Mastly E9tended, t/e princess took a
vow in t/e presence of t/e 1at/agata A-og/asidd/i t/at s/e wo,ld
protect fro- /ar- all t/e sentient beings t/ro,g/o,t t/e n,-berless
real-s of t/e ten directions5 #/e settled into t/e -editation called
3efeating All 8aras and t/ereby fi9ed in conte-plative -editation
ten billion billion lords of beings eac/ day, and eac/ nig/t s/e ta-ed
a t/o,sand billion -asters of t/e 6eaven of Power >ver t/e Misions of
>t/ers5 1/,s /er na-e beca-e fa-ed as P,ick >ne and 6eroine5
1/en, in t/e world era called Beginningless, a -onk na-ed #tain'
css Lig/t was initiated by t/e lig/t of great co-passion of all t/e
at/agatas of t/e ten directions, and /e beca-e t/e noble Avaloki'
e vara5 1/en, initiated by t/e great lig/t w/ose in/erent nat,re was
ce s,perior knowledge of all t/e 1at/agatas of t/e ten directions,
e two lig/tsEof co-passion and of ,nderstandingE-i9ed to'
! ieA in t/e -anner of a fat/er and -ot/er and transfor-ed into
aC and s/e, born fro- t/e /eart of t/e noble Lord of t/e 4orld,
jk
lem
n
!

fr
a- t/e eig/t and t/e si9teen great terrors57
nese -yt/ological renewals of 1ara<s vows, /er creation fro-
7atory /g/t, sy-boliFe to t/e 1ibetans t/e so,rce of /er divine
66 THE CULT OF TARA
WORSHI
P
67
power, /er contact wit/ t/e ,lti-ate potency of enlig/ten-ent, /er
literal 7to,c/ing7 of o-nipotent E-ptiness5 All t/eir deities are
centers of t/is power, w/ic/ is i-pelled into t/e present by s,c/
pri-ordial vows, w/ic/ is fed by t/e deities< own -editation, and
w/ic/ is given its final for- and direction Gin re'creation of its
pri-al genesisH by a rit,al5 "t is, ,lti-ately, t/is cos-ic power t/at is
sy-boliFed by t/e -,ltit,dino,s ar-s and weapons and by t/e se9,al
e-braces of t/e /ig/est deitiesC and it is t/is power t/at t/e practitioner
for-s 7fro- t/e real- of E-ptiness7 by t/e Process of Ieneration5
14> 4AJ# >F APP2>AC6
1/e 1ibetans -ake a broad distinction between two types of rit ,al
approac/ to t/e ,tiliFation of t/is divine and pri-ordial power5 "n a
rit,al of evocation, t/ro,g/ t/e process of self'generation, t/e
practitioner first applies t/e Process of Ieneration to /i-self% /e
vividly vis,aliFes /i-self as t/e deity and grasps t/e divine pride or
egoC /e directs t/e power of t/e deity into /i-self and beco-es, in
effect, t/e transfor-er t/ro,g/ w/ic/ t/e divine power can pass o,t of
t/e real- of knowledge and into t/e world of events5 1/,s /e ne9t
generates or evokes t/e sa-e deity Goccasionally, a different deityH in
front of /i- by t/e sa-e Process of IenerationEplacing t/e power
in t/e sky or wit/in an obBect Ga flask of p,re water, say, or an a-,let
of protectionHEand finally directs it into a rit,al f,nction or -agical
e-ploy-entC /e conscio,sly -anip,lates and cond,cts it into an
activity, into a -agical device, or even, as in t/e betsowing of
initiations, into anot/er person5 An ordinary nondi'vine /,-an body, "
was told, si-ply co,ld not stand t/e press,re5 Alt/o,g/ we note in t/e
-yt/s of /er origin /ow ?@A@ s/ares in t/e basic potency of t/e
divine, /ow little tr,e personality s/e /as w/en co-pared wit/ 6ind,
or Ireek deities, /ere too t/e attit,de of wors/ip strives to break
t/ro,g/ t/e wall of in/,-an power, of 7ot/erness,7 w/ic/ s,rro,nds
/er5 1/e Fo,r 8andalas are a rit,al of offering rat/er t/an of
evocation% /ere t/ere is no self'generation, no -anip,lation of /er power
t/ro,g/ t/e person of t/e practitioner5 1/ere is no conte-plation of t/e
-antra in t/e practitioner<s own /eart d,ring self'generation, b,t
rat/er t/e effect,ation of t/e -antra in t/e deity<s /eart generated 7in
front7% t/e ne9,s of power w/ic/ is t/e deity is given iconograp/ic
for- by t/e rit,al Process
of Ieneration and vividly vis,aliFed before t/e practitioner, t/at t/e
goddess -ay be approac/ed, /er power tapped t/ro,g/ /er -antra,
and t/e 7strea- of /er /eart aro,sed7 wit/ offerings, praises, and
prayers5
Jet /ere, too, t/e sa-e preparatory re;,ire-ents are set ,p for t/e
perfor-ance of t/is rit,al as for all ot/ers5 "t is not w/olly tr,e to say
t/at 7t/e fait/f,l -ay appeal to /er directly wit/o,t t/e inter-ediary
of a la-a7C
9+
rat/er it is better to say t/at /er powerE born of /er
to,c/ing of E-ptiness an i-pelled by /er vows of love E-ay
-anifest itself spontaneo,sly in answer to t/e s,pplication of a
devotee, wit/o,t t/e de-ands of conscio,s -anip,lation5 B,t w/en t/e
deity is for-ed and approac/ed in rit,al and /er power is applied
t/ro,g/ t/e effect,ation of /er -antra, t/e perfor-ance re;,ires, as we
/ave seen, t/e presence of -onks w/ose vows are ,nbroken, w/o /ave
been d,ly initiated, and w/o /ave gone t/ro,g/ t/e prior rit,al service
of t/e goddess5 7All t/e 1antras and all t/e te9ts of t/e great -agicians
agree,7 says Jes/e Bets<en, 7in /olding t/at one -,st /ave attained t/e
power to recite t/e -antra and to perfor- t/e -antra rit,als by being
possessed of yogaE<,nion<E wit/ t/e deity% t/at is, t/e
conte-plation of oneself as t/e /oly ?@A@57
9
1/ere is t/,s never a rit,al of offering in isolation fro- t/e con=
te-plative preparation of self'generation% an offering is always t/e
delayed second /alf of an evocation, t/e first /alf of w/ic/ was perfor-ed
per/aps years before as t/e prior rit,al service of t/e deity5 1/is fact
leads to so-e se-antic level'switc/ing% in a rit,al of evocation t/e
self'generation is often called Gby analogy wit/ t/e act,al se;,ence of
conte-plative trainingH t/e 7rit,al service,7 and t/e generation in front
is t/en called t/e 7evocation7 proper5 1/is rat/er invol,ted
ter-inology -ay per/aps be clarified by t/e following table%
)eneration 9antra #itle Ritual approach
self conte-plation rit,al service
` o evocation
EevocationE offering L
Again we see t/e parado9 of power controlling t/e f,nctional
relations/ip between t/e lay and -onastic co--,nities, for t/e
necessity of prior rit,al service, even for t/e wors/ip of t/e deity,
li-its access to t/e -agical powers of t/e rit,al, w/ic/ are available
J
effect,ation
68
#!E (1+# OF #'R'
WOR2!.
&
+9
only to t/ose able to invest t/e ti-e re;,ired for t/e conte-plative
training t/at alone -akes one fit to ,se t/e-5 1/,s t/e -onastery acts
as a service gro,pE a pool of rit,al talentEfor t/e lay co--,nity, and
s,itable reco-pense in t/e for- of food, tea, and -oney is given to
t/e -onks for any special call ,pon t/eir professional services5 1/e
relations/ip is reciprocal, /oweverC t/e lay co--,nity de-ands a
proportionate ret,rn on its invest-ent in t/e -onastery<s s,pport,
and lay people are often ;,ite concerned t/at t/e -onks -aintain t/e
-oral c/aracter necessary for t/e s,ccess of t/e rit,al5
4it/in t/e life of t/e -onastic co--,nity bot/ rit,al approac/es
play an i-portant role% all t/e rit,als of t/e afternoon asse-bly Gt/at
is, t/e prayers to t/e vario,s protectorsH are rit,als of offeringC all t/e
rit,als for t/e /ig/ patron deities in t/e -orning asse-bly Gincl,ding t/e
s/ort 7/idden treas,re7 rit,al for ?@A@H are rit,als of evocation5 "n
addition, all t/e great ann,al cere-onies of t/e -onastic c,lt are
evocationsC for e9a-ple, t/e afternoon prayer to t/e Fo,r'/anded
Lord is an offering, b,t /is ann,al rit,al is an evocationC and every
rit,al for t/e /ig/ patron deity Cakrasa-vara, w/et/er perfor-ed
daily, -ont/ly, or ann,ally, is an evocation5 1/ere are ot/er
i-portant and occasional rit,als of offering% t/e offering to t/e g,r,s
on deat/ anniversaries, t/e offerings to t/e si9teen 4ort/y >nes on
t/e -orning of $ew Jears< 3ay, and t/e deat/ rit,al of t/e 7great
liberation57
1/ese two approac/es to t/e deity often sy-boliFe a difference in t/e
practitioner<s psyc/ological distance fro- t/e deity<s power5 1/e
rit,als of evocation are -ore clearly soteriological or -anip,latory in
intent% t/e practitioner is t/e deity, and gains t/ereby godlike
-agical attain-ents to ,nderstand and control reality5 1/e rit,als of
offering are perfor-ed, for t/e -ost part, to t/ank t/e deity Gas a
power beyond t/e practitionerH for favors received, or to pray for f,t,re
kindness5 1/e distance is -ost clear in t/e often ;,ite blatant bribery
and coercion of t/e lower oat/'bo,nd protectorsC in t/e case of ?@A@,
one infor-ant preferred t/e si-ile of a -ot/er granting favors to a
son w/o /ad pleased /er5
16E C>$1E8PLA1"ME P2>CE##
"n bot/ rit,al approac/es t/e divine power -,st be given for-
fro- t/e wo-b of E-ptiness and directed to a specific loc,sC t/e
/eart and -otive power of t/e rit,al are always t/e conte-plation of
t/e deity, w/et/er t/e practitioner is generating /i-self as t/e goddess,
evoking /er before /i-, or proBecting /er into an obBect5 "f
conte-plation is t/e /eart of t/e rit,al, t/en vis,aliFaton is its living
so,l5 1/e ability to for- a vivid pict,re of t/e deity being conte-plated
in t/e rit,al is t/e basis for all t/e ,ses to w/ic/ t/e rit,al is p,t and
t/e fo,ndation of all e-ploy-ent of t/e deity in /er f,nctions,
w/et/er to prevent /ailstor-s or to gain enlig/ten-ent% it is t/e
-eans by w/ic/ t/e power of t/e deity can be directed and t/e
forces in t/e ,niverse given s/ape5 1/e ability to control 7appearances7
is t/e affir-ation of t/e practitioner<s control of reality itself5 1/is
point is wort/ repeating% in a ,niverse w/ere all events dissolve
ontologically into E-ptiness, t/e to,c/ing of E-ptiness in t/e rit,al is
t/e re'creation of t/e world in act,alityC w/ere solid reality is b,t a
fabric of constr,ctions, t/e deity<s rit,al gestation and birt/ are no
-ere i-itation of /er pri-al genesis, b,t t/e concrete for-ation of a
sy-bolically potent reality5
6ow /ave " labo,red:
6ow /ave " not labo,red
1o bring /er so,l to birt/,
1o give t/ese ele-ents a na-e and a centreK
#/e is bea,tif,l as t/e s,nlig/t, and as fl,id5
#/e /as no na-e, and no place5
6ow /ave " labo,red to bring /er so,l into separationC
1o give /er a na-e and /er beingK
EEFra Po,nd, Ortus
6ivid appearance
1/e final goals of t/is vis,aliFation are in general s,bs,-ed ,nder
t/ree /eads% vivid appearance, pride or ego, and recollection of
p,rity5 As one infor-ant p,t it, t/e first is a clear -ental pict,re, t/e
second is one<s identification wit/ t/e pict,re, and t/e t/ird is t/e
,nderstanding of t/e -eaning of t/e pict,re5 "n one of /is te9ts
1songk<apa gives clear instr,ctions for ac/ieving t/e vivid appearance
w/ic/ is t/e basis for bot/ t/e ot/ers5 1/e practitioner first -,st
conte-plate t/e se;,ence of for-ationEt/e Process of Ieneration as
given in t/e te9t of t/e partic,lar rit,alE,ntil t/e deity is co-pleteC
b,t if t/e deity /as -any /eads and -any /ands, t/e practitioner -,st
begin by concentrating on t/e -ain face and t/e two -ain /ands,
leaving t/e ot/er faces and /ands as a ,nifor- vag,eness5 6e s/o,ld
-ake vivid in a ro,g/ way t/e parts of t/e
#!E (1+# OF #'R'
deity<s body fro- t/e top down and fro- t/e botto- ,pC and w/en
/e is able to see t/e deity for-ed as a w/ole, /e s/o,ld concentrate
,pon it one'pointedly, neit/er too slackly nor too tensely, b,t in
proper -oderation5
At first /e s/o,ld vis,aliFe only vag,ely t/e parts given in t/e
te9t w/ic/ /e is not deliberately -aking vivid, beca,se it is /ar-f,l
to /is concentration to c/ase after t/e- wit/ /is -indC and if t/e
vividness fades, /e -,st n,rse it back again ,ntil t/e deity is once
-ore vividly conte-plated5 As /e practices, all t/e parts grow -ore
and -ore vivid, ,ntil finally /e s/o,ld be able to for- a pict,re of
w/at /e is deliberately -aking vivid and to leave ,nfor-ed every=
t/ing else, t/e pict,re beco-ing so vivid t/at /e t/inks /e co,ld not
see it better wit/ /is own eyes5 "n order to concentrate /is -ind
,pon t/is vividness, /e -,st work at it steadily t/ro,g/o,t t/e en=
tire conte-plative period, free fro- drowsiness or distraction5
>nce t/e deity<s body /as appeared in t/is ro,g/ way, t/e practi=
tioner -,st practice in t/e sa-e way t/e for-ation of all t/e
s,btle parts, t/e ot/er faces and /ands, t/e orna-ents and so on5
After t/at /e -,st conte-plate t/e deity<s consort in t/e sa-e
wayC t/en /e adds on t/e ot/er deities of t/e retin,eC and finally /e
s/o,ld be able to settle /is -ind one'pointedly on a co-plete and
vivid for-ation of all t/e ro,g/ and s,btle parts si-,ltaneo,sly,
t/e entire retin,e of t/e residential palace and all t/e deities w/o
are its residents5
9!
76e s/o,ld practice t/is conte-plation fro- beginning to end,7
says 1songk<apa in anot/er te9t, 7/is -ind not giving in to drowsi=
ness or distraction, wit/ great effort settling /is -ind one'pointedly
on t/e obBect /e is conte-plating% beca,se /owever long /e -ay
yield to drowsiness or distraction, /e will grad,ally reac/ t/e point
in /is practice w/en, fro- t/e beginning to t/e end of eac/ conte-=
plative period, t/ey will no longer be able to interr,pt /i-57
99
1/e
Longdo la-a $gagwang loFang describes drowsiness and distraction
as follows% 71/ere are two sorts of drowsiness and distraction, t/e
coarse and t/e s,btleC and t/o,g/ t/is designation as s,c/ does not
appear in t/e "ndian te9ts, it was asserted by LoFang dragpa
N1songk<apaO in reply to a ;,estion by L/agsa- rabkar5 "f,
/e says, w/en one is preserving an ,nwavering conte-plation,
t/e details of t/e vis,aliFation fade a little, one /as been interr,pted
by < s,btle drowsiness5< "f t/e details disappear b,t t/e brig/tness
re-ains, <-iddling drowsiness< /as co-e ,pon one5 And if
t/e
WOR2!.&
brig/tness disappears, t/is is <great drowsiness5< 1/e defining c/ar=
acteristic of drowsiness is t/e -ental fading away, w/ile concentrat=
ing one'pointedly, of t/e 6oly >ne w/o- t/e pratitioner is atte-pt=
ing to grasp wit/ -ental vividness5 5 5 5 3istraction, on t/e ot/er
/and, is a disr,ption, as w/en so-e pleasing i-age obstr,cts t/e
Cal- of perfor-ing t/e vis,aliFation, and one is bot/ered by t/ings
in t/e category of l,st5 6ere too t/ere are s,btle and coarse types5
For one<s attention to be diverted so-eplace else w/ile concentrat=
ing ,pon t/e obBect of vis,aliFation -ay be considered a <s,btle
distraction5< For one<s attention to be diverted to t/e e9tent t/at
t/e vis,aliFation fades away is <coarse distraction5< B,t not all
diversions of attention are <distractions< in t/e tec/nical sense,
beca,se one<s attention -ay also be diverted by /atred57
1&&
1/e ability to ac/ieve single'-inded concentration on a vividly
appearing pict,re is t/e res,lt of long and really rat/er fr,strating
practice5 4e -,st re-e-berEand t/is point s/o,ld be e-p/a=
siFedEt/at t/e vis,aliFation is perfor-ed d,ring a rit,alC t/at is,
t/e practitioner is reciting a te9t Gw/ic/ is eit/er placed on a s-all
table in front of /i- or w/ic/ /e /as -e-oriFedH, and t/e vis,al=
iFation takes place in ti-e wit/ t/e r/yt/-ically c/anted te9t,al
description of t/e evocation5 "ndeed, a good percentage of any
a,t/or<s corp,s consists of precisely t/ese rit,als, e-bellis/ed and
refined according to /is own conte-plative and poetic skills5 1/e
reading of t/e rit,al te9t in t/e asse-bly /all often goes at break=
neck speed, and t/e vast -aBority of -onks are ,nable to vis,aliFe
t/at ;,ickly, if indeed t/ey are able to vis,aliFe at all5 Practice in
speed and acc,racy ca-e in a -onk<s periods of solitary conte-=
plation, w/ere t/e pace -ig/t be slowed s,fficiently to allow concen=
tration on t/e process of for-ing t/e deity, b,t t/ere was never a
break in t/e rit,al process itself, for t/e solitary yogin so ti-ed /is
conte-plative periods t/at t/ey fitted t/e str,ct,re of t/e rit,al
as a w/ole5
#peed and acc,racy are bot/ necessary, and bot/ for- t/e stand=
ard by w/ic/ is -eas,red t/e progress of one<s conte-plative ability5
1/ere are considered to be fo,r states of ability in vis,aliFation5 As
long as a pratitioner is ,nable to vis,aliFe t/e deity so vividly t/at
it appears to be -anifestly t/ere, even in B,st a ro,g/ way, /e is clas=
sified as a 7beginner57 6e beco-es 7one to w/o- a little knowledge
/as fallen7 w/en /e is able to vis,aliFe t/e entire -andala of deities
in a ro,g/ way and w/en /e is able to 7-ake it -anifest in only a
70
1
72
#!E (1+# OF #'R'
WOR2!.
&
-in,te57 1/is is B,st a si-ple
vis,aliFation, /owever, co-pared wit/
t/ose called for in -ost rit,als, w/ic/
give t/e process called 7deep
conte-plation of t/e s,btle,7 /ere
referring to t/e s,btle deities t/at
-,st be pict,red in t/e vario,s places
of one<s body, 7filling one<s w/ole
body wit/ t/e -andala7 to 7e-power
t/e senses7 of t/e divinity one /as
beco-e5 >ne of t/e -ost detailed of
t/ese vis,aliFationsEact,ally rat/er a
conte-plative to,r de forceEis
fo,nd in a rit,al of I,/yasa-aBa
perfor-ed at t/e 1antric College at
1ras/il/,npo5
1&1
First t/e body is
vis,aliFed as literally a divine -ansion,
t/e -andala in w/ic/ t/e practitioner
Gnow in divine for-H will array t/e
s,btle deities%
Before and be/ind -y body, to
t/e rig/t and left, are t/e fo,r sides
of t/e -andalaC -y -o,t/ and
nose, an,s and penis, are t/e fo,r
gatesC t/e five'colored winds of -y
five knowledgesEt/e steeds of -y
constr,ctsEare t/e five'tiered wallsC
-y tong,e'perception is t/e Beweled
border, -y intestines t/e net, -y
sinews t/e /alf net, -y portion of
se-en t/e /alf'-oons, -y eye
perception t/e -irrors, -y nose
perception t/e flower garlands, -y
tong,e t/e bells, -y body t/e yak
tails, -y ear and body perceptions
t/e flags and silken strea-ers on t/e
balconiesC -y calves, t/ig/s, ,pper
and lower ar-s are t/e eig/t pillars,
-y sto-ac/ t/e flask wit/in t/e
-andala, -y ears t/e vaBra'-arked
/alf'-oons in t/e inter-ediate
directionsC -y five aggregates,
p,rified, are t/e five colors of t/e
-andalaC -y secret place, navel,
/eart, and tip of -y nose are t/e
fo,r gateways, -y eyes t/e w/eels,
-y -ind perception t/e deer and -y
nose t/e flags t/at decorate t/e
gatewaysC -y -ind is t/e lot,s in
t/e -iddleEand in t/is way all t/e
parts of -y body beco-e t/e vario,s
parts of t/e divine -ansion5
1/e practitioner t/en fills t/is body
-andala wit/ t/e t/irty'two s,btle
deities, vis,aliFing t/e- as ;,ickly as
/e reads alo,d t/e te9t,al description%
Fro- t/e top of -y /ead to t/e
/airline a w/ite >8 Gessence of t/e
aggregate of for-H transfor-s into
w/ite Mairocana, adorned on /is
crown wit/ Aksob/ya, /is t/ree faces
w/ite, black, and red, /olding in /is
t/ree rig/t /ands a w/eel, a vaBra,
and a w/ite lot,s, and in /is t/ree
left /ands a bell, a ge-, and a
sword5
Fro- -y /airline to -y t/roat a
red A6 Gessence of t/e aggregate of
conceptionH transfor-s into red
A-itab/a, adorned on /is crown
wit/ Aksob/ya, /is t/ree faces red,
black, and w/ite, /olding in /is t/ree
rig/t /ands a lot,s, a vaBra, and a
w/eel, and in /is t/ree left /ands a
lot,s bell, a ge-, and a sword5
Fro- -y t/roat to -y breast a
bl,e 6U8 Gessence of t/e
aggregate of perceptionH transfor-s
into bl,e Aksob/ya, adorned on /is
crown wit/ Aksob/ya, /is t/ree
faces black, w/ite, and red, /olding
in /is t/ree rig/t /ands a vaBra, a
w/eel, and a lot,s, and in /is t/ree
left /ands a bell, a ge-, and a
sword5
Fro- -y /eart to -y navel a
yellow #MA Gessence of t/e aggre=
gate of feelingH transfor-s into
yellow 2atnasa-b/ava, adorned on
/is crown wit/ Aksob/ya, /is t/ree
faces yellow, black, and w/ite,
/olding in /is t/ree /ands a ge-, a
vaBra, and a w/eel, and in /is t/ree
left /ands a bell, a yellow lot,s,
and a sword5
Fro- -y navel to -y t/ig/s a
green 6A Gessence of t/e aggregate
of -otivationH transfor-s into green
A-og/asidd/i, adorned on /is
crown wit/ Aksob/ya, /is t/ree
faces green, black, and w/ite,
/olding in /is t/ree rig/t /ands a
sword, a crossed vaBra, and a
w/eel, and in /is t/ree left /ands a
bell, a green lot,s, and a ge-5
1/e vis,aliFation contin,es wit/ t/e
re-aining deities% on /is navel LA8
transfor-s into t/e goddess Locana,
essence of eart/C on /is /eart 8A8
transfor-s into 8a-ak", essence of
waterC on /is t/roat pSY transfor-s
into Pandara, essence of fireC and on
t/e top of /is /ead ?SY transfor-s
into ?@A@, essence of wind5 >n /is eyes,
ears, nose, tong,e, and penis t/e
practitioner vis,aliFes in t/e sa-e way
t/e five great Bod/isattvas, eac/
arising fro- /is 7seed7 and t/,s
e-powering t/e five senses of sig/t,
/earing, s-ell, taste, and to,c/C and
t/ese e-brace t/eir five consorts, t/e
3ia-ond Ladies of for-s, so,nds,
s-ells, tastes, and tangibles5 1/e
eig/t fierce g,ardians of t/e -andala
are placed on /is /ands, ar-s,
knees, -o,t/, and penisC /is Boints are
#a-antab/adra, /is sinews are
8aitreya, and /is -ind is 8anB,sr"5
"n a rit,al evocation of
Cakrasa-vara, written by Pe-a
karpo,
1&)
t/e practitioner, after
generating /i-self as t/e deity and
vis,aliFing t/e entire retin,e of t/e
-andala abo,t /i-, pict,res an eig/t'
petaled lot,s in /is /eart on w/ic/ is
a 7knowledge being7 in t/e sa-e
divine for- as /i-self, B,st fo,r
fingers tallC on t/e fo,r petals in t/e
fo,r cardinal directions /e vis,aliFes
t/e fo,r 7inner yoginls7 of t/e
-andala, and in t/e inter-ediate
directions t/e fo,r offerings5 4it/ t/e
ring finger of /is left /and t/e
practitioner to,c/es /i-self on t/e
twenty'fo,r places of /is body, reciting
t/e following syllables and vis,aliFing
t/e- in t/eir respective places as fast
as /e recites t/e-% PU8 LA8 >8 A8
I>8 2A8 3E8 8A g A8 >8
12"8
A LA ! A H" PRE
#RE SAU SU $A S"
8A8 DU85 1/ese 7seeds7 t/en
dissolve into lig/t and 7in t/is
1
74
#!E (1+# OF #'R'
WOR2!.
&
(
divine pavilion of radiance7 t/e syllables transfor- into t/e twenty'fo,r
deities of t/e o,ter circles of t/e -andala, eac/ vis,aliFed separately
and co-pletely in t/e appropriate part of t/e body, and eac/ part of
t/e body identified wit/ a great site of 1antric pilgri-age5 And t/e
yogin f,rt/er vis,aliFes t/e fe-ale g,ardians of t/e gates and
inter-ediate directions of t/e -andala g,arding t/e bodily orifices of
/is -o,t/, nose, penis, an,s, left ear, eyes and rig/t ear, 7and /is
w/ole body is filled wit/ t/e -andala57 1/en /is 7e-powered7 body
is f,rt/er 7ar-ored7 wit/ -ore deities%
>8 6A6 K >n t/e /eart of t/e Lord is MaBrasattva% w/ite, /aving
t/ree /eads Gw/ite, yellow, redH, /aving si9 ar-s Gin t/e t/ree
rig/t ones grasping vaBra, dr,-, and /ead of Bra/-a, in t/e
t/ree left ones bell, sk,ll bowl, and sk,ll staffH5
$A8A 6"K >n /is fore/ead is yellow Mairocana5
#> 6A 6U " >n t/e top of /is /ead is red 2atnasa-b/ava5
BAU #A ?S [q K >n /is two s/o,lders is black 6er,ka5
6U8 6U8 6>6 K >n /is t/ree eyes is bl,e A-itab/a5
P6A1 6A8K >n all /is li-bs is green A-og/asidd/i5 All t/ese
/ave one /ead and fo,r ar-s Gt/e first two crossed ,pon t/eir
breasts, /olding a bell and, respectively, w/eel, Bewel, vaBra,
lot,s, and crossed vaBra, t/e re-aining two grasping a dr,- and
a sk,ll bowlH, are adorned wit/ t/e acco,tre-ents of a daka,
and stand wit/ t/eir rig/t legs stretc/ed o,t5
>8 BA8K >n t/e navel of t/e 8ot/er is 3ia-ond #ow% red,
/aving t/ree /eads Gred, green, yellowH, /aving si9 ar-s Gin t/e
t/ree rig/t ones grasping c/opper, sk,ll staff, and iron /ook, in t/e
t/ree left ones sk,ll bowl, /ead of Bra/-a, and nooseH5
6A J>8 K >n /er /eart is bl,e Lady #layer'of'3eat/5
62"8 8>8 K >n /er t/roat is w/ite Lady "nfat,ation5
62E8 62"8 K >n /er /air is yellow Lady Agitation5
6U8 6U8K >n /er crest is green Lady 1error5
P6A1 P6A1 K >n all /er li-bs is green Candika5 All t/ese /ave one
/ead and fo,r ar-s Gin t/e first two c/opper and sk,ll bowl, in t/e
re-aining two sk,ll staff and dr,-H, are adorned wit/ t/e
acco,tre-ents of a dakinl, and stand wit/ t/eir left legs
stretc/ed o,t5
1/is, again, is vis,aliFed as fast as it is read alo,dC and w/en t/e
practitioner is able to vis,aliFe in all t/eir detail all t/ese s,btle
deities w/ic/ are placed in t/e body of t/e ro,g/ deity, and w/en /e is
able to 7-ake t/e- -anifest in only a -in,te,7 /e /as reac/ed t/e t/ird
level of co-petence and is called 7one w/o /as gained a little power in
knowledge57
" once asked a /ig/ly placed incarnate la-a if /e co,ld really
vis,aliFe t/e s,btle deities5 6e replied t/at, ro,g/ly and in a general
way, /e co,ldC b,t /e added t/at t/e 1oden rinpoc/<e Gt/e /ead of all
t/e yoginsH, wit/ -ore t/an fifty years of practice in vis,aliFation,
co,ld pict,re t/ese deities in perfect detail and keep track of t/e- all
at once5 1/is ability is, by t/e way, one of t/e reasons for t/e /ig/
val,e placed ,pon /aving a yogin present at a rit,al Ganot/er is t/at a
yogin is often a -ost delig/tf,l person to /ave aro,nd anywayH% /e is
one of t/e few w/o are able, t/ro,g/ long and ard,o,s training, to do
t/e vis,aliFations properly, to i-pose /is conte-plative control ,pon
t/e appearances of reality5 An incarnate la-a, too, is e9pected to /ave
spent at least one of /is past lives in t/is constant practice and, in /is
present life, to /ave t/e kar-ic e;,ivalent of w/at we wo,ld call an
innate talent for vis,aliFation5
Finally, w/en t/e practitioner reac/es t/e fo,rt/ and /ig/est
level of conte-plative ability /e is called 7one w/o /as gained
perfect power in knowledge57 6e /as attained a co-plete control of
appearancesC not only is /e able to 7-ake -anifest in only a -in,te all
t/e ro,g/ and s,btle bodies of t/e deities,7 b,t /e /as also 7reac/ed t/e
very li-its of /is own ai-, and /e is able, t/ro,g/ /is conte-plation
alone, to serve t/e ai- of ot/er beings55 5 5 6e ,nderstands t/e -agical
attain-ents, and /e is able to acco-plis/ t/e ai-s of co,ntless
ot/ers5 5 5 5 "f /e fir-ly places /i-self in E-ptiness and t/en arises
t/erefro-, /e is able t/ereby to e-power t/e appearance of anyt/ing /e
wis/es57
1&*
6e is, t/en, t/e owner of t/e ,niverse, for t/e ,nderstands
and is able to -anip,late t/e very processes t/at create t/e cos-os% /e
can dissolve reality at will and re'create it as a divine -ansion filled
wit/ deitiesC /e can prod,ce real effects ,pon ordinary appearances
by t/e -erest proBection of a -ental event5 1o know a t/ing is to own
it, and to create it fro- E-ptiness is to know it in its essence5
1o gain s,c/ conte-plative control of reality is t/e work of -any
lifeti-es5 1/e beginner learns to vis,aliFe slowly and grad,ally5
1/e process is per/aps analogo,s to learning to play a -,sical
instr,-ent, t/e st,dent enco,raged to play diffic,lt pieces straig/t
t/ro,g/ rat/er t/an devoting /i-self only to t/e -ost co-ple9
passages5 1songk<apa offers t/e following enco,raging words%
1&.
For /ow long a ti-e -,st one conte-plate before one can generate
deities w/ic/ appear vividly and distinctly : 555 "n no te9t w/ic/
sets o,t t/e lengt/ of ti-e one -,st conte-plate does anyone
L
+ #!E (1+#* OF #'R '
say t/at it takes -ore t/an a year5 6ence, if one w/o /aas accepted
/is vows and pledges, and w/o knows eno,g/ to keep t/e- well,
p,ts fort/ an ,ninterr,pted effort wit/ great striving, no very
great ti-e is necessary for /i- to co-plete t/e vivid
appearance of t/e deities of t/e -andala5 B,t if one is r,bbing sticks
rof wood toget/er to -ake afire, yet does not doit energetically
anid for a long ti-e, if /e stops to take a rest in between ti-es,
t/en t/e fire will not co-e% t/is is t/e e9a-ple t/at Arya#,ra ,sed
tos s/ow t/e necessity of working at it contin,o,sly5
1/is constant practice /as its inevitable psyc/ological effect5 7"n
general,7 says 1songk<apa, 7t/e vivid appearance of any abBect of
perception is gained si-ply by concentrating ,pon t/at obBect -ore
and -ore% it is t/,s t/e res,lt of not/ing b,t practice5 As 2igpe
wangc/<,g says%
4/en one is s/aken wit/ wis/es, fears and sorrows,
worried by t/ieves and drea-s, t/en one will see t/e-
as if placed before one even t/o,g/ t/ey are not t/ere5
1/is -eans t/at one w/o /as l,st, for e9a-ple, -ay concentrate /is
attention -ore and -ore ,pon t/e obBect of /is l,st, ,ntil /e ac=
t,ally sees t/at obBect as clearly as if it were in front cf /i-5 5 5 5
1/,s, too, it is not necessary t/at one practice ,pon a proper obBect
to prod,ce its vivid appearance% for if one practice ,pon iny obBect,
w/et/er it be perverted or not, its vivid appearance is prod,ced
nat,rally57
1&(
1/is awareness of t/e psyc/ological dangers of ,n=
controlled vis,aliFation is one of t/e reasons for t/e trection of
preparatory standards and for t/e constant insistence ,pon t/e
necessity for preli-inary practices, not only beca,se t/e -prepared
practitioner is a danger to /i-self, wit/ t/e ever'presentpossibility
of self'ind,ced /all,cinatory sc/iFop/renia, b,t also leca,se /e
presents a real t/reat to ot/ers, s/o,ld /e /appen to a/ieve any
control over reality wit/o,t being -orally prepared to /andle /is
power5
Divine Ego
$ot only -,st t/e practitioner vis,aliFe t/e deity asvividly as
possible, b,t /e -,st also, in any rit,al of evocation Gt/i is, w/en=
ever /e generates /i-self as t/e deityH, e9c/ange for /iiown ordi=
nary ego t/e ego of t/e deity, w/ic/ is t/e s,bBective corelative of
t/e e9c/ange of ordinary appearances for t/e special apearance of
WOR2!.&
t/e deity and /is retin,e of t/e -andala5 7"n all t/ese practices,7
s
ays 1songk<apa, 7one s/o,ld increasingly gain t/e ability to c,t
o
ff one<s ordinary ego t/ro,g/ G1H t/e vivid appearance of t/e deity,
and G)H t/e ego of t/e deity% and for t/at reason it is not eno,g/ B,st
to concentrate on for-ing t/e deity<s body, b,t one -,st also
concentrate ,pon -aking fir- /is ego57
1&+
1/,s t/e Process of
Ieneration, /e says, does two special t/ings% it -akes one abandon
t/e ordinary appearance of t/e 7residence and its residents,7 and
it -akes one abandon one<s clinging to t/e ordinary ego of t/e
7residence and its residents7C t/at is, t/e 7two -andalas7Et/e
dwelling and its in/abitantsEare c/anged fro- t/e ordinary world
filled wit/ people into a divine -ansion filled wit/ t/e retin,e of t/e
deity, w/o is t/e practitioner /i-self%
1&
1/is sort of conte-plationEt/e creation of 7special appearances7
as t/e residence and its residents, to n,llify 7ordinary appear=
ances7 and clinging to 7ordinary ego7Eis not fo,nd in t/e Me/icle
of t/e Perfections, and it is t/,s a special doctrine of t/e Me/icle
of t/e 8antra alone5 According to t/is e9planation of t/e Process
of IenerationEt/at it consists in t/e conte-plation of t/e resi=
dence as a divine -ansion and of its residents as deitiesEit is
G1H by conte-plating t/e 7special appearance7 of t/e residence
for-ed as a divine -ansion and of its residents for-ed as deities
t/at one n,llifies 7ordinary appearances,7 and it is G)H by conte-=
plating wit/ co-plete certainly, t/inking 7" a- Aksob/ya7 or
7" a- Mairocana7 and so on, t/at one n,llifies one<s 7ordinary
ego57 5 5 5 "t says in -any te9ts t/at 7one -,st clear away one<s
ordinary ego7% and t/,s t/e conte-plation of t/e ego of t/e
-andalas of residence and residents, as an antidote to one<s
7ordinary ego,7 is t/e -ost i-portant t/ingC and t/e conte-plation
of t/e 7special appearance7 of t/e residence and residents, to
n,llify 7ordinary appearances,7 is b,t a s,bsidiary of t/e for-er5
"t is only w/en one /as first t,rned away fro- one<s ordinary ego,
/e says, t/at one -ay e9c/ange for it t/e ego of t/e deity5 For
e9a-ple, at t/e -o-ent t/e knowledge being descends into one,
one casts away one<s grasping of one<s for-er essence, w/atever it
-ay been, and t/inks 7" a- t/e deity K7 $ow t/is t/o,g/t is artifi=
cial, a 7t/ing of -ere words,7 insofar as one still t/inks 7" a- Aks=
ob/ya, or Mairocana,7 and so on, as if one were still an ordinary
beingC it is by t/e grad,al transfor-ation of t/is artificial t/o,g/t
t/at one finally gains t/e special and gen,ine ego of t/e deity5
1&!
Elsew/ere, 1songk<apa describes t/e act,al tec/ni;,e of reac/ing
t/is co-plete identification wit/ t/e deity%
1&9
77
! #!E (1+# OF #'R'
"n t/e practice of 7ego,7 one generates an ego w/ic/ t/inks
7" a- t/at deity,7 and one dwells t/ereon one'pointedly5 "f its
strengt/ s/o,ld fade, one s/o,ld n,rse back t/e strengt/ of t/e
deity<s ego as we /ave described previo,sly Nfor 7vivid appear=
ance,7 aboveO and settle oneself t/erein5 3oing it in t/is way, at
first it will be b,t an artificial t/o,g/tC b,t if, after
conte-plating it 5 5 5 t/e deity<s ego beco-es fir-, /e can
abandon /is -ind t/erein and be able to e9c/ange t/e ego of a
deity for /is own ego of an ordinary being, and do so t/ro,g/o,t
all of t/e conte-plative periods, and even between t/e-5
>f t/e two t/ingsEt/e vivid appearance of t/e deity and t/e ego
of t/e deityE/e s/o,ld vis,aliFe eac/ in t,rn, beginning wit/ t/e
for-er, and n,rse t/at along5 1/en, if /e can conte-plate t/e
7special appearance7 of t/e residence and its residents and bear
it contin,ally in -ind, if /e can cast o,t fro- /is -ind t/e 7ordi=
nary appearances,7 so t/at t/ey can no longer arise, and for- t/e
7special appearance7 aloneEt/en will /is -ind be p,rified of
7ordinary appearances7% and if /e can e9c/ange for /is own a
gen,ine divine ego, as we /ave e9plained above, t/en will /is
-ind be p,rified of its clinging to /is 7ordinary ego57 1/en,
arising fro- /is deep conte-plation, w/atever 7appearances7
t/ere -ay be of t/e ani-ate or inani-ate worlds, /e sees t/e-
all as t/e deities and t/eir divine -ansionC /is deep conte-plation
beco-es bot/ fir- and nat,ral, and /ence /e is co,nted as /aving
p,rified, wit/ t/e Process of Ieneration, /is 7ordinary appear=
ance7 and /is clinging to 7ordinary ego57 5 5 5
As Aryadeva says% 7"f yo, know t/at all t/ese vario,s t/ings
are t/e retin,e of t/e -andala, /ow can yo, ever be conf,sed:7
And again, 1songk<apa says% 7>n t/ese occasions, one -,st evoke
t/e <vivid appearance< of t/e deity, and so one -,st -ake /i- -ore
and -ore vivid t/ro,g/ discri-inating conte-plation5 6ere, one
first perfor-s t/e rit,al of Ieneration% t/en, after t/e partic,lar
residence and its residents /ave been vividly vis,aliFed Gb,t before
proceeding to t/e recitation of t/e -antraH 5 5 5 one s/o,ld generate
as well t/e ego w/ic/ t/inks < " a- really /e<Eand bot/ of t/ese -,st
be done5 5 5 5 1/is is not si-ply bearing in -ind s,c/ aspects as t/e
body'color, t/e faces and /ands and so on of Mairocana or Akso'
b/ya, etc5, taking t/ose t/ings to be t/eir <ego<% b,t rat/er one -,st
vis,aliFe oneself as really being a B,dd/a w/o /as obtained all
;,alities and /as e9/a,sted all obsc,rations5 5 5 5 1/,s if one gains
t/e ability to root o,t one<s <ordinary appearances< and clinging to
<ordinary ego,< wit/ t/e power to e9c/ange t/e- for <special
appearance< and <special ego< fro- t/e beginning of eac/ conte-'
WOR2!.&
nlative period ,ntil its endEt/en after t/at one -,st go on to
settle one<s -ind fir-ly t/erein, gaining t/e power to be wit/o,t
any accidental relapse in body or -ind5 1/en it is no longer neces=
sary to do t/ings like contin,ally t/ink < " a- t/e deity,< for once
one /as generated a gen,ine divine ego /e is able t/ereby to c,t off
/is ordinary ego entirely5 For e9a-ple, s,ppose so-eone /as fallen
to a non'/,-an destiny% t/o,g/ /is -ind is tro,bled t/ereby, /e
does not i-pose ,pon /is e9perience t/e -ental constr,ct < " a- a
non'/,-an<C b,t rat/er, as long as /e e9periences /is kar-a, t/e
concept <>nce " was a /,-an< si-ply does not arise57
11&
4e -ay easily see t/e soteriological t/r,st of t/is evocation% t/e
practitioner ac;,ires a divine ego, t/e total cessation of any -erely
/,-an personality, acco-panied by t/e act,al re'creation of t/e
world as a divine -ansion for /is dwelling5 Even in t/ose rit,als of
evocation w/ose intent is -anip,latory, w/erein t/e power of t/e
deity is applied to specific, even worldly, ends Gas w/en t/e practi=
tioner vis,aliFes, say, a person w/o- /e wis/es to s,bB,gate as bo,nd
naked before /i-, to be do-inated by t/e -antraH, we find t/e intro=
d,ctory p/rase, 76aving grasped t/e ego of t/e deity5557 1/e per=
-anent ac;,isition of t/is ego d,ring t/e lengt/y self'generation in
t/e deity<s prior rit,al service is a prere;,isite to following t/is in=
str,ction, and possession of t/is ego is necessary for t/e -agical
-anip,lation of t/e divine power before one% to e9ercise a godlike
power over reality, one -,st indeed be a god5 1o ;,ote 1songk<apa
one -ore ti-e%
111
4/en one grasps t/e -andalas of residence and residents and t/e
ego t/ereof, t/en one is able to e9c/ange t/at ego for one<s own,
as e9plained above, as long as t/ere are no accidental relapses5
And w/en one vividly vis,aliFes t/ose two -andalasEvis,aliFing
t/eir 7vivid appearance7 as vividly as one can, and t/ereby n,lli=
fying t/e 7ordinary appearance7 of one<s 1r,e 8indEone effec=
tively n,llifies bot/ 7ordinary appearances7 and clinging to 7or=
dinary ego57 B,t it is ins,fficient for one -erely to be able to
n,llify t/ose for a little w/ileC it is necessary t/at t/is be -ade
;,ite fir-5 And w/en a 3ia-ond 8aster Gw/o /as properly
perfor-ed /is prior rit,al service by a -et/od s,c/ as t/isH per=
for-s for e9a-ple a protection rit,al against /indering de=
-ons 5 5 5 /e gen,inely generates t/e deity and /is ego w/en /e
recites 7Ilorio,s MaBrad/ara 5 5 5 7 "f /e /as not done so, /e gains
an ego of -ere words, and /ence it is said t/at prior rit,al service
is of t/e ,t-ost i-portance5
9
!&
#!E (1+# OF #'R'
'
WOR2!.
&
!1
Recollection of &urity
A practitioner w/o can t/,s for-, at will, t/ese special appearances
and special ego is in conscio,s control of bot/ /is e9ternal and internal
reality% t/e world /e lives in is one of /is own c/oosing, one t/at /e
owns5 1/ere is a f,rt/er conte-plative e9ercise to reinforce t/e
sy-bolic potency of t/is new reality, called t/e 7recollection of p,rity,7
w/ic/ is a -editation ,pon t/e i-plicit -eaning of t/e divine i-age
t/e practitioner /as vividly vis,aliFed and ,pon t/e ontological val,es
of /is new identity5 "n so-e conte-plative rit,als t/e recollection of
p,rity is perfor-ed i--ediately after t/e vivid appearance and
before t/e e9c/ange of egos, w/ile in ot/ers it is perfor-ed last of
t/e t/ree5 1/e sy-bolic interpretations of t/e deity w/o- t/e
practitioner /as beco-e are often rat/er farfetc/ed and obvio,sly
after t/e factC and t/e sa-e interpretations are often applied to
different deities, since B,dd/ist p/ilosop/y is so fond of n,-erical
lists t/at it can easily provide a -eaning for anyt/ing t/at can be
en,-erated5 B,t t/e conte-plative e9ercise is an antidote to any
reification of t/e vis,aliFed deityC t/e practitioner is re-inded t/at /e
/as beco-e not a t/ing b,t an e9pression, t/at /is new set of
appearances, ontologically B,st as false or as real as /is old set, is at least
-eaningf,l sy-bolically in a way t/at /is old reality, 7fabricated and
constr,ed,7 co,ld not /ave been, and /e is provided by its very
artificiality wit/ a cl,e to t/e so,rce of all appearances and a
-ec/anis- for ,nderstanding t/eir genesis5 1/,s it is a recollection of
purityC t/e vis,aliFation is p,re of any constr,ct of reality i-posed ,pon
it, B,st as all t/e events of /is ordinary appearances were p,re, co,ld
t/ey /ave been ,nderstood as t/e 7"nnate Union of appearance and
E-ptiness57 Every alternate realityEordinary or divineEis
-eaningf,l only insofar as it is E-ptyC ot/erwise t/ere co,ld be no
interpenetration of -eaning, and /ence t/ere co,ld be no -agic5
As an e9a-ple of t/is type of -editation, $agarB,na gives t/e
following 7e9planation of t/e co-plete p,rity of t/e vis,aliFation7%
11)
1/e single face of t/e C/ief Lady is t/e ,nderstanding of all events as
a single knowledge5 1/e green color of /er body is power in all
f,nctions5 6er two /ands are t/e ,nderstanding of t/e two tr,t/s%
/er rig/t /and t/e conventional tr,t/, /er left /and t/e absol,te
tr,t/5 6er rig/t foot stretc/ed o,t is t/e abandon-ent of all t/e
defects of 8araC /er left foot drawn back is t/e ,nderstanding of all
;,alities5 6er adorn-ent wit/ all orna-ents is t/e
co-pletion of t/e stocks of -erit and knowledge5 5 55 6er rig/t
/and in t/e gift'bestowing gest,re is t/e co-pletion of t/e Per=
fection of C/arityC /er left /and in t/e protection gest,re is t/e
g,arding of all beings fro- terror5 6er /olding t/e lot,s flower is
t/e giving of Boy to all beings5 6er being si9teen years of age is
t/e ability to acco-plis/ t/e ai-s of all beings5 6er t/rone of t/e
orb of t/e -oon is t/e possession of 4isdo-, and /er t/rone of a
varicolored lot,s is t/e possession of an essence of Co-passion5
16E C>$1E8PLA1"ME 2EAL"1J
1/is sy-bolic reality is rendered even -ore potent by t/e process of
its creation, t/e way in w/ic/ t/e divine power is given for- and
directed toward an end5 "t is t/e power of t/e deity w/ic/ after all is
evoked fro- t/e real- of E-ptiness by t/e Process of IenerationC it is
a divine reality t/e practitioner creates, and into w/ic/ /e gives
/i-self birt/5
Even -ore striking is t/e assertion t/at t/e yogin not only
creates /is own reality b,t also i-poses it at will ,pon ot/ers, t/at /is
ability to control t/e ,niverse e9tends also to t/e appearances
perceived by ot/er people% /e -ay -ake /i-self appear invisible, or
bea,tif,l, to t/e-C /e -ay s,bB,gate or destroy si-ply by vis,aliFing t/e
effect /e wis/es to bring abo,tC /e -ay generate a person or a de-on
into an effigy and destroy it ,tterly5 6ere is a present danger in
,ncontrolled conte-plation, and t/e te9ts are f,ll of warnings of t/e
dreadf,l fate of practitioners w/o -is,se t/eir powerC b,t /ere too
t/e social benefits are clear, for a practitioner -ay e9ercise /is reality'
creating power, for e9a-ple, to trick a de-on into t/inking t/at a
7s,bstit,te7 or 7ranso-7 isEt/at is, 7appears as7Et/e real obBect of
/is -alevolence5 1/e yogin can c/ange t/e weat/er, re-ove spirit,al
/indrances fro- /is followers, and spread virt,e a-ong /is people5 #o
potent is t/e vis,aliFation of a great yogin t/at /e -ay appear to /is
disciples as t/e very deity w/ose vivid appearance and ego /e /as
grasped5 1/is /appens especially, we are told, d,ring initiations,
w/ere t/e yogin first generates /i-self as t/e deity before trans-itting
t/e divine power to /is followers5 "n /is a,tobiograp/y, 8ila repa gives
t/e following acco,nt of /is depart,re fro- t/e /o-e of /is g,r,
8arpa%
11*
8y g,r, said to /is wife% 73a-e-a, set o,t t/e food and t/e
e9cellent offerings ,pon t/e altar5 8ila is abo,t to go now, and "
/ave given /i- -y per-ission57
1
!) #!E (1+# OF N
8y 8ot/er laid o,t t/e offerings to t/e g,r,s and /ig/ patrc
2
deities, t/e tor-as for t/e dakinis and protectors of t/e Law, ar
d
t/e e9cellent feast for -y 3ia-ond Brot/ers5 And before tl
Ne
asse-bly -y g,r, appeared as t/e /ig/ patron deities 6evaBrc
Cakrasa-vara, and I,/yasa-aBa, as t/eir e-ble-s GvaBra, beB<
w/eel, ge-, lot,s, sword, and so onH, as t/e syllables >8 Ac
6U8, w/ite, red, and bl,e, as a drop of brilliant lig/t, and fBt
nally disappeared altoget/er5
1/ese -any t/ings 8arpa s/owed, and /e said% 71/ese t/inc
" /ave for-ed are called -agical transfor-ations of t/e bod<
1/ey -,st never be s/own on a spirit of false/oodC b,t " /ac
s/own t/e- now as a parting gift for 8ila repa57
6aving seen -y g,r, as t/e B,dd/a in act,ality, " felt i--ec
s,rable Boy, and " t/o,g/t t/at " too -,st obtain t/ro,g/ conterc
plation -agic power s,c/ as /is5 8y g,r, said% 78y son, did uv
w
see: 3id yo, believe:7 And " replied% 7" saw, and " co,ld -
Ht
/elp b,t believeC and " t/o,g/t t/at " too -,st do likewi
Be
t/ro,g/ -y conte-plation57
6e said% 78y son, t/at is good5 And now yo, -ay go5 " /aC
e
s/own yo, t/at all events are ill,soryC so do yo, e9perience Iik
3
_
wise, ad/ering to t/e rocky wastes, t/e snowy ranges, and t/e so Bt
tary forests5 5 5 5 "n t/ese places -ake evocation yo,r foreino,c
ai-57
5 5 5 And wit/ tears flowing down /e said% 78y son, we tv
P
s/all not -eet again in t/is life5 " s/all not forget yo,C do nr
Ht
forget -e5 "f yo, do as " /ave said, s,rely we will -eet again
n
t/e celestial real-s57
#he (onstruction of Reality
1/is conceptEt/at t/e yogin<s i-agination can create not Vdx
none-pirical states of -ind b,t also none-pirical states of reali
Eis so startling to o,r own pres,ppositions t/at we -ig/t wfBB
e9a-ine briefly so-e of t/e c,lt,ral a9io-s ,pon w/ic/ it is baseBt
6ere " propose t/ree -odels to aid o,r ,nderstanding, based B
n
4estern concepts of sc/iFop/renia, s,rrealis-, and alc/e-y5
"t wad Fre,d w/o bro,g/t into t/e -ainstrea- of psyc/ologicc
t/o,g/t t/e idea of t/e reality of w/at p/ilosop/ers /ad long callr
d
t/e 7i-agination,7 a t/eory t/at do-inated p/ilosop/ical t/inkiig
,ntil abo,t 19*(, t/at t/e i-agination is a realiFing fac,lty, 7i-ag,
s
tending of t/e-selves to i-pose on ,s and presenting t/e-selves B
s
real7
11.
E7real7 insofar as t/ey /ave real effects ,pon t/e persoc
b,t not 7real7 as acting in t/e world5 1/e pres,-ption is alwa,
s
t/at reality as perceived is so-e/ow /ard or solidEa -etap/or f
Hr
7p,blic7Eand t/at t/e i-agination f,nctions only to prod,,
e
WOR2!.&
private i-ages5 71/e -entally ill,7 one a,t/or typically says, 7are
for t/e -ost part people w/o are living in t/e real- w/ere ideas /ave
t/e val,e of reality57
11(
#t,dies in psyc/edelic 7i-agination7 /ave
tended to affir- t/is pres,-ption even w/ile do,bting it%
11+
1/e percept,al c/anges were not c/anges in perception of t/e e9=
ternal world b,t rat/er c/anges in t/e ;,ality of internal i-agery5
.magery, /owever, is too -ild a word for t/e #s e9periences, as
it connotes so-et/ing less intense t/an perception of e9ternal
;,alities, less 7real,7 yet for t/e #s t/eir internal perceptions were
in no way less real or less vivid t/an t/eir ordinary sense'percep=
tions5 1/ey were also -,c/ -ore vivid and real t/an t/eir ,s,al
i-agery5 F,rt/er, t/e 7sensory7 ;,alities of t/e internal i-agery
were often more vivid t/an ordinary sense perceptions5
A sc/iFop/renic, it is felt, creates a reality, -,c/ as does t/e yogin,
b,t it is a personal reality of terror and e9cl,sion, ,ns/ared and
t/erefore i-aginary5 25 35 Laing reports /ow a patient na-ed
La-es evoked a -agical ,niverse%
11
6is 7self7, as it was only partially real'iFed even in and t/ro,g/
relations/ip wit/ ot/ers w/o s/ared /is views, beca-e -ore and
-ore ca,g/t ,p in, and itself a part of, t/e world of -agic5 1/e
obBects of p/antasy or i-agination obey -agical lawsC t/ey /ave
-agical relations/ips, not real relations/ips5 4/en t/e 7self7 be=
co-es -ore and -ore a participant in p/antasy relations/ips,
less and less a participant in real relations/ips, in doing so it loses
its own reality5 "t beco-es, like t/e obBects to w/ic/ it is related,
a -agical p/anto-5 >ne i-plication of t/is is t/at, for s,c/ a
7self,7 everyt/ing and anyt/ing beco-es possible, ,n;,alified,
as even every wis/ -,st be sooner or later, by reality, necessity,
t/e conditioned and finite5 "f t/is is not so, t/e 7self7 can be any=
one, be anyw/ere, and live at any ti-e5 4it/ La-es t/is was
co-ing to be t/e case5 7"n i-agination7 t/e conviction was grow=
ing and gat/ering of /aving p/antastic powers5
"n a very real sense, it is in t/is world of -agical o-nipotence and
private freedo- t/at a 1ibetan practitioner livesC /e is t/e -aster of
a divine reality created by /is own i-agination5 Even on t/is level,
/owever, w/ere psyc/ologist and yogin agree on t/e privacy of t/e
e9perience, t/ere is a difference5 1/e yogin goes fort/ to add a reality
to /is repertoire of awarenessC /e does not create one ,niverse in
frig/tened retreat fro- anot/er5 For t/e sc/iFop/renic, says Laing,
o-nipotence is based on i-potence, freedo- operates in a vac,,-,
and activity is wit/o,t life5
83
#!E (6+# OF #'R'
!(
Piece by piece " see-
to re'enter t/e world% " first begin
a s-all, fi9ed dot, " still can see t/at old
-yself, a darkbl,e t/,-btack
p,s/ed into t/e scenes,
a /ard little /ead protr,ding
fro- t/e pointillist<s b,FF and bloo-5 After
a ti-e t/e dot
begins to ooFe5 Certain /eats -elt
it5
$ow " was /,rriedly
bl,rring into ranges
of b,rnt red, b,rning green,
w/ole biograp/ies swa- ,p and
swallowed -e 5 5 5
1ill, wolfed al-ost to s/reds, "
learned to -ake -yself
,nappetiFing5 #caly as a dried b,lb
t/rown into a cellar
" ,sed -yself, let not/ing ,se -e 5 5 5 E
Adrienne 2ic/, %%
1/is poe- sets fort/ an e9perience t/at is a re-arkable parallel, as we
s/all see, to t/e Process of IenerationC as 1songk<apa said, t/e creation
of s,c/ a reality is 7nat,ral7 w/en one is 7s/aken wit/ wis/es, fears
and sorrows, worried by t/ieves and drea-s57 6ere again we see t/e
pri-ary i-portance of t/e rit,aliFation of -oral attit,des for t/e 1ibetan
conte-plative% t/e i-agination t/at evokes a ,niverse belongs to one
w/o is already a Bod/isattva, w/o /as awakened t/e t/o,g/t of
enlig/ten-ent for t/e benefit of all beings, and w/o creates /is -agical
reality fro- a real- t/at is not only e-pty and ,nlabelable b,t also
7wis/less57 1/e yogin conscio,sly bases /is -agical power ,pon /is
,nderstanding and /ence ,pon /is control of /i-self and /is realityC t/e
sc/iFop/renic<s power is based not on control b,t on c/aos%
11!
w/en t/e 7centre7 fails to /old Nwrites LaingO, neit/er self'
e9perience nor body'e9perience can retain identity, integrity,
co/esiveness, or vitality, and t/e individ,al beco-es precipitated into
a condition t/e end res,lt of w/ic/ we s,ggested co,ld best be
described as a state of 7c/aotic nonentity57
1/e yogin, indeed, ,ndergoes a tre-endo,s alteration in 7self'
e9perience7 and 7body'e9perience7C /e alters appearances to gain a
divine body and a divine ego, yet /e is always ,nder t/e /old of a
controlling 7centre57 B,t to t/e conte-platively ,nprepared, to
t/ose not i-pelled by t/e i-pet,s of avowed -oral p,rpose, t/e very
power of t/e -ind over reality is a naked /elplessness, as t/e body
disintegrates before t/e devo,ring i-agination%
1/e anc/ored -ind
screwed into -e by t/e
sky<s psyc/o'lascivio,s
t/r,st
is t/e one t/at i-agines all te-ptations all
desires all in/ibitions EAntonin Arta,d,
'rtaud le 9omo
118
"n s,c/ an altered state of awareness, perception beco-es non'
e-piricalC /ard reality softens and dissolves, to beco-e, in Adrienne
2ic/<s words, 7trenc/ant in -otion as an eel, solid as a cabbage'
/ead57 1o -any psyc/ologists, t/is is t/e res,lt of a conf,sion of
categories%
1)&
>ne of Byc/owski<s patients, w/en asked w/ere /er /,sband was,
answered t/at /e was on t/e wedding pict,re5 6ere t/e real- of
reality and t/e real- of representation are not kept apart5 1/e
facility of t/e sc/iFop/renic in separating t/e real-s of reality and
i-agination is notorio,sly i-paired5 Contrary to so'called nor-al
t/inking, w/ic/ /as to keep wit/in t/e sa-e real- or fra-e of
reference or ,niverse of disco,rse, t/e t/inking of t/e sc/iFop/renic is
s,bBect to little deter-ining infl,ence fro- t/e ,nitary field5
6ere t/e real-s of reality and i-agination are a9io-atically taken
as separate fields, and /ere t/e psyc/ologist and t/e yogin part
co-pany5 A 1ibetan finds it a strange a9io- to say t/at a p,blic
reality is necessarily -ore real t/an a private one, or even to pres,-e a
priori t/at t/ere is a bo,ndary between t/e two5 P,blic reality is as
a-enable to -agical control as private realityC t/e basis for
!+
#!E (1+# OF #'R '
WOR2!.& !
control is owners/ip, and t/e fo,ndation of owners/ip is ,nder=
standing% to know a t/ing is to possess it, and to possess it is to be able
to -anip,late it5 7E-ptiness7 is t/e -agic word t/at na-es t/e essence
of t/e ,niverseC again, as in -any -agical traditions, to na-e a t/ing
by its tr,e na-eEt/e secret essence of t/e t/ingEis to own it, and to
,nderstand /ow p,blic reality evolves fro- E-pti ness into awareness or
perception is to be free of its bonds of ordinary ca,sality, to be free, in
B,dd/ist ter-s, of 7being57 1/is p,blic reality is to t/e yogin
e9perientially and literally a nonreality w/erein all events are ill,soryC
it is B,st as tr,e and B,st as false as t/e reality /e /i-self can evoke
fro- E-ptiness, in t/e sa-e way as p,blic nonreality is evoked into
awareness by t/e action of kar-a5 As is said in t/e !eva-ra #anlra
N""5ii5.+'(1O%
4it/ t/e very portion of poison w/ic/ slays all ot/ers
/e w/o knows t/e essence of poison re-oves poison 5 5 5 5
4it/ t/e sa-e savage kar-a w/ic/ binds all ot/ers
/e w/o /as t/e 8eans is freed fro- t/e bonds of being5
1/e world is bo,nd by passion, and by passion it is freed%
renegade B,dd/ists do not know t/is reverse conte-plation5
"ndeed, t/e Cartesian d,alis- t/at is t/e psyc/ologists< -a9i- /as
not been ,nc/allenged even in t/e 4est% it was a disciple of Fre,d
na-ed Andre Breton w/o Gas #pinoFa to 3escartesH took t/e
i-agination fro- t/e real- of t/e totally s,bBective and began to break
once again t/e ontological bo,ndaries between t/e i-age and t/e obBect5
"n /is First 2urrealist 9anifesto
1"1
Breton wrote% 7Per/aps t/e
i-agination is on t/e verge of recovering its rig/ts5 "f t/e dept/s of o,r
-inds conceal strange forces capable of a,g-enting or con;,ering t/ose
on t/e s,rface, it is in o,r greatest interest to capt,re t/e-57 Five
years later, in t/e 2econd 2urrealist 9anifesto, /e again talked of t/e
i-agination, t/e 7vital and /ig/est fac,lty of t/e -ind,7 as t/e
ill,-inator and not t/e falsifier of reality, as t/e ,nveiler of /idden
Fones% 7"-agination alone,7 /e writes, 7-akes -e realiFe w/at can $e 4
4 57
1))
4e wo,ld give yo, kingdo-s vast and strange
w/ere t/e -ystery in flowers gives itself to t/ose w/o pl,ck it
t/ere are new fires of colors never seen
a t/o,sand -ysterio,s p/anto-s
w/ic/ we -,st say are real
EI,illa,-e Apollinaire, (alligrammesG
%
72eality, t/en,7 says Breton<s biograp/er Anna Balakian, 7in its
dyna-ic sense proceeding fro- an interior state, n,rt,red by w/at Wwe
call i-agination, and bro,g/t to an e9terior e9istence, 5 5 5 is w/at
Breton calls t/e < s,rreal,< in a sense t/at it /as no connection wit/ t/e
unreal4<
1"1
And t/,s, too, t/e i-age is no private ill,sion, b,t rat/er
-ay be 7real'iFed7 in t/e artistic obBect% 7t/e i-aginary,7 in Breton<s
definition, 7is w/at tends to beco-e real57
1)(
And Pa,l El,ard says%
1)+
7"-ages are, i-ages live, and everyt/ing beco-es i-age5 1/ey were
long -istaken for ill,sions beca,se t/ey were restricted, were -ade to
,ndergo t/e test of reality, an insensitive and dead reality57
1/,s to Breton, e9panding ,pon Fre,d and Bergson, t/e i-agination
is an o-nipotent power t/at, dwelling wit/in t/e -ental dept/s, -,st
be bro,g/t to t/e s,rface t/ro,g/ t/e drea-, t/ro,g/ free association,
t/ro,g/ a,to-atic writing, and t/ro,g/ -adness itselfC and t/e i-age,
once s,rfaced, is t/r,st into t/e reality wit/ all t/e s/ock and clas/ of
a drea- revelation5 2eality to t/e s,rrealist beco-es, in El,ard<s
words, 7alive, and perpet,ally -oving7C it beco-es 7none-pirical57
El,ard wrote in #he 2urrealist RevolutionC 71/e drea- alone entr,sts
to -an all /is rig/ts to freedo-5 1/anks to t/e drea-, t/e -eaning of
deat/ is no longer -ysterio,s, and t/e -eaning of life beco-es
,ni-portant57
1)
Breton<s friend 2obert 3esnos co,ld fall into a state of
drea-ing at t/e slig/test provocation and prod,ce a ric/ flow of verbal
i-ages for /is ad-iring colleag,es5 #alvador 3ali intentionally
c,ltivated /is sense of paranoia, crystalliFing 7t/e ,nbridled force of /is
-ind to contract an infinite n,-ber of free associations between
obBects, and t/ro,g/ t/e representation of t/ese /e was to s,ggest a
totally fl,id ,niverse s/aped according to t/e artist<s private
spec,lations57
1)!
"t t/rows a s/arp -etap/orical lig/t ,pon t/e world of t/e 1ibetan
yogin to say t/at /e lives in t/is totally fl,id s,rrealist ,niverse, t/at /is
vis,aliFation creates a s,rrealist i-aginary landscape proBected ,pon t/e
very fabric of realityC /is private real- of freedo- and power is
indeed an ec/o of Breton<s r/etorical ;,estion, 74/at if everyt/ing in
t/e Beyond is act,ally /ere, now, in t/e present, wit/ ,s:7
1)9
Ferdinand Al;,ie -ig/t well be describing t/e 1ibet ans% 71/ey ad-it,
t/en, -ore or less e9plicitly, t/e post,lates of t/is conception%
identity of sensation and i-age, proper e9istence of i-ages, power of
act,aliFation in/erent in t/e i-age57
1*&
#!E (1+# OF #'R' !9
1/is provocative s,rrealist -odel,
/owever, gives only a li-ited analog,e
for t/e total collapse of t/e bo,ndary
between t/e p,blic and private
,niverses5 4/at t/e s,rrealists call
t/eir 7-agic7 indeed increases t/e
repertoire of awareness, adding t/e
i-aginary to t/e obBective at t/e
sa-e ontological level5 B,t w/ere t/e
s,rrealist i-age is t/r,st ,pon a
reality already given in e9perience,
t/e 1ibetan yogin sees t/e co-plete
and absol,te interpenetration of t/e
two ,nitary fields5 6is i-age and /is
obBect are not s,peri-posed, b,t
rat/er are pri-ordially one, and t/is
is w/at -akes possible /is -agical
ability to -anip,late t/e ,niverse5
$evert/eless, it was in t/e 4estern
-agical tradition t/at t/e s,rrealists
fo,nd one of t/eir -ost fr,itf,l so,rces
of ideas5 1/e o-nipotence of t/e
controlled i-agination is a central
concept in bot/ -agic and alc/e-y,
w/ere t/e bo,ndaries bl,r even -ore
dra-atically, and 7t/e vis
imaginativa is nearly always present,
for it is t/e f,nda-ental, central force,
and t/e ot/ers are ,s,ally ,sed only as
aids to /eig/tening it or ways of
co--,nicating it57
1*1
Fro- t/is
tradition t/e concept of t/e vera
imaginatlo entered into t/e occ,lt
7,ndergro,nd,7 to s,rface occasionally
in s,c/ diverse persons as Aleister
Crowley G7t/e wickedest -an in
England7H, 4illia- B,tler Jeats, and
Andre Breton /i-self, w/o /ad read
t/e t/irteent/'cent,ry alc/e-ist
2ay-ond L,lle and was deeply
,nfl,enc'ed by Elip/as Levi, t/e 19t/'
cent,ry visionary and -ag,s of 7tran=
scendental -agic7%
1*)
A-ong t/e antino-ies, t/e -aBor one
t/at Levi attacks is t/e antit/esis
between spirit,al and -aterialC to /i-
it is -erely a -atter of degree of
opacity or of lig/tC 7#pirit,al and
corporeal are si-ply ter-s w/ic/
e9press t/e degrees of ,nity or
density in s,bstance57 8an /as in /i-
t/e power to transfor- t/e opa;,e into
t/e transl,centC Elip/as Levi defines
t/is power as imagination4 71o
i-agine is to see7 0Donner a voir will
reiterate t/e s,rrealistKH, and to see is to
crystalliFe, to render diaphane or
7transparent7C t/at is, i-agination is
not t/e creator of ill,sion, b,t t/e
ill,-inator of reality5 7"-agination, in
effect, is like t/e so,l<s eyeC t/erein
for-s are o,tlined and preservedC
t/ereby we be/old t/e reflections of
t/e invisible worldC it is t/e glass of
visions and t/e apparat,s of -agical
life57
Levi is /ere rendering in its typically
-aterialist ter-s a concept t/at /ad been
-olded by so-e of t/e -aBor fig,res of
t/e 2enaissance5 1o t/e -agician
Iiordano Br,no, writes Frances Jates,
7t/is -agically ani-ated i-agination is
t/e < sole gate to all internal
aff
ec
tio
ns
an
d
t/
e
lin
k
of
lin
ks
5<
Br
,n
o<s
la
ng
,a
ge
is
e9
cit
ed
an
d
ob
sc
,r
e
as
/e
e9po,nds t/is, to /i-, central
-ystery, t/e conditioning of t/e
i-agination in s,c/ a way as to draw
into t/e personality spirit,al and
de-onic forces w/ic/ will ,nlock its
inner powers57
1**
B,t t/is 7i-agination7 of t/e -ag,s
works o,twardly as well as inwardly,
and t/ese 7spirit,al and de-onic
forces7 are -oved beyond t/e
-agician<s -ind5 #endivogi,s, w/ose
alc/e-ical work is incl,ded in t/e
9usaeum hermelicum, writes%
1o ca,se t/ings /idden in t/e
s/adow to appear, and to take away
t/e s/adow fro- t/e-, t/is is
per-itted to t/e intelligent p/ilos=
op/er by Iod t/ro,g/ nat,re5 5 5 5
All t/ese t/ings /appen, and t/e
eyes of co--on -en do not see
t/e-, b,t t/e eyes of t/e -ind and of
t/e i-agination perceive t/e- wit/
tr,e and tr,est vision5
78atter,7 says ] I5 L,ng, 7is t/,s
for-ed by ill,sion, w/ic/ is
necessarily t/at of t/e alc/e-ist5 1/is
ill,sion -ig/t well be t/e vera
imaginatio possessed of <infor-ing<
power57
1*.
$ote t/at -atter is for-ed
by ill,sionEa -agical and creative
powerErat/er t/an by /all,cinationC
reality, in t/e alc/e-ical art, is
controlled by t/e tr,e i-agination5
8artin 2,land, in /is +e/icon
alchemiae, defines t/is imaginatio as
7t/e star in -an, t/e celestial or s,per'
celestial body,7 and L,ng again
co--ents% 71/is asto,nding definition
t/rows ;,ite a special lig/t on t/e
fantasy processes associated wit/ t/e
opus4 4e /ave to conceive of t/ese
processes not as t/e i--aterial
p/anto-s we readily take fantasy'
pict,res to be, b,t as so-et/ing
corporeal5 5 5 5 1/e imaginatio, or act of
i-agining, is t/,s a p/ysical activity t/at
can be fitted into t/e cycle of -aterial
c/anges, t/at brings t/ese abo,t57
1*(
Alkindi, a,t/or of t/e #heoria artis
magicae, e9plains t/ese -aterial effects
by s,pposing t/at t/e i-agination /as
7rays7 si-ilar to t/ose of t/e stars and
operating in t/e sa-e way ,pon reality,
to i-press on an e9ternal obBect an i-age
conceived in t/e i-agination, w/ere s,c/
i-ages /ave an 7act,al7 e9istence5 Pico
della 8iran'dola, in an indirect attack
,pon Ficino<s 7spirit,al -agic,7 denies
t/e e9istence of s,c/ raysC /e says t/e
only t/ings t/at can be proBected o,tside
a -an are t/e 7corporeal spirits,7 w/ic/
t/e so,l ,ses as instr,-ents5 B,t /e
never ;,estions t/eir power over
realityC if so-e strong desire leads to
t/ese spirits being e-itted, /e says, t/ey
-ay prod,ce an e9ternal effect% 75 5 5 5
anger -ay res,lt in fascination Nevil
eyeO and /ence a disease5 B,t t/ese
effects can be pro'
9&
#!E (1+# OF #'R'
WOR2!.
&
91
d,ced only at a very s/ort distance and in s,itably receptive -aterial57
3aniel 4alker Gfro- w/ose e9cellent work " /ave borrowed t/is
disc,ssionH s,--ariFes Pico<s attack by saying% 7Fro- t/e weakness
of /is arg,-ents one can see t/at /is reBection of nat,ral -agic is based,
not on disbelief in its possibility, b,t on t/e feeling t/at it is so-e/ow
t/reatening to C/ristianity57
1*+
Corneli,s Agrippa, per/aps t/e greatest encyclopedist of 2enaissance
-agic, gives in /is De occulta philosophia -any instances of t/e -agic
power of t/e i-agination%
1*
>,r so,l ca,ses -,c/ t/ro,g/ fait/% a fir- confidence, an intent
vigilance, and a resol,te devotion , 5 5 lend strengt/ to t/e 4ork
w/ic/ we wo,ld acco-plis/5 4e -,st, t/erefore, for every work, for
eac/ application to any obBect, e9press a powerf,l desire, fle9 o,r
i-agination, and /ave t/e -ost confident tr,st and t/e fir-est
belief, for t/is contrib,tes i--ensely to s,ccess5
Agrippa ;,otes t/e 8,sli- p/ilosop/er Avicenna as believing t/at 7a
-an co,ld fell a ca-el, if /e b,t de-anded it wit/ /is i-agination7C
and 8arsilio FicinoEleader of t/e Florentine Acade-y, translator of
Plato, and one of t/e fo,nders of t/e 2enaissance -agical traditionE
e9pressed a si-ilar idea in /is #ractatus de viri-$us imaginationisC
7 5 5 5 t/ro,g/ t/e active i-agination a distant rider can be -ade to fall
fro- /is /orse and t,-ble into a well57
1*!
And again, Fabio Paolini
borrowed t/is Agrippan notion and e9plained it in 2enaissance
ter-inology% 7#o-e people assert t/at t/e feelings and conceptions of
o,r so,ls can by t/e force of o,r i-agination be rendered volatile and
corporeal 5 5 5 and will obey ,s in w/atever we want57
1*9
1/is concept of t/e o-nipotence of t/e i-agination occ,pies a
central place even in t/e writings of t/ose t/inkers w/o attacked t/e
entire -agical tradition5 1/o-as Erast,s gives a detailed ref,tation of
7t/e possibility of prod,cing transitive effects by t/e power of t/e
i-agination conveyed in e-issions of spirit57 Like Fre,d /e accepts t/e
reality of s,bBective effects, bot/ psyc/ological ones and t/e -ore
ordinary psyc/oso-atic ones5 B,t, as /e says, 7certainly no -an in /is
rig/t -ind will t/ink t/at an i-age fas/ioned in t/e spirit of -y
fantasy can go o,t of -y brain and get into t/e /ead of anot/er
-an57
1.&
Jet even so o,tspoken a critic as Francis Bacon believed in so-e
of t/e -agic of t/e i-agination, and /e s,ggested an e9peri-ent to
prove it, described by 3aniel 4alker as follows% 7"f, for e9a-ple, yo,
wis/ to c,re a sick gentle-an by fait/, first pick o,t
one of /is servants w/o is nat,rally very cred,lo,sC w/ile t/e gentle-an
is asleep, /and t/e servant so-e /ar-less concoction and tell /i- t/at
it will c,re /is -aster wit/in a certain space of ti-e5 1/e spirits of t/e
servant, -ade receptive by /is co-plete fait/ in yo,r -edical powers,
will be powerf,lly sta-ped wit/ t/e i-age of t/is f,t,re c,reC t/ey will
flow o,t and si-ilarly sta-p t/e spirits of /is -aster, also in a state of
receptivity beca,se /e is asleep5 1/,s t/e c,re will be effected57 1/is
s/ows clearly, 4alker concl,des, t/at Bacon still believed in at least
t/is ingredient of Ficinian -agic, t/e traditional doctrine of t/e -agical
power of t/e i-agination fortified by cred,lity5
1.1
1/e point to be noted in all t/ese arg,-ents is t/e -aterialist
pres,ppositions of t/e a,t/orsC w/et/er t/ey accept or reBect t/e
effectiveness of -agic, t/ey do not spirit,aliFe t/e ,niverse so -,c/ as
render t/e spirit corporeal5 1/e yogin s/ares wit/ t/e 2enaissance
-ag,s a self'conscio,s and literate tradition, a sense of syste- in
-etap/ysics, and a belief in -agic, b,t w/ere t/e -ag,s breaks t/e
bo,ndary between i-age and obBect by /ypostatiFing t/e i-age, t/e
yogin breaks t/e bo,ndary by dereifying t/e obBect, syste-ically
e-ptying every description of its reference to a real entity5 $agar'B,na
applies t/is process of -etap/ysical 7e-ptying7 to every concept of
7real e9istence7Eand /ence to every concept of 7real none9istence7
w/erever it is fo,ndC space, ti-e, -otion, ca,sality, persons, and events
can /ave e9istence neit/er predicated of t/e- nor denied t/e-5 1/,s
p,blic realityEt/e arising, abiding, and peris/ing of eventsEneit/er
e9ists nor none9ists% it is 7like an ill,sion, a drea-, a fairy city in t/e
sky57
1.)
Mas,band/,, b,ilding ,pon and in -any ways syste-atiFing
t/is tradition, says t/at t/e 7awareness7 of t/is p,blic reality is t/e
7constr,ction of a non'reality7% it neit/er e9ists in t/e way it see-s,
since it is only an appearance w/ere it see-s a fact, nor does it
none9ist, 7since it occ,rs at least as a p/antasy57 B,t t/en, contin,es
Mas,band/,, w/y not say t/at t/is nonreality si-ply does not e9ist:
Beca,se beings are bo,nd by itC if it were not real t/en 7t/ere co,ld
be neit/er bondage nor liberation, and we wo,ld fall into t/e error of
denying bot/ defile-ent and p,rity57
1.*
1/,s p,blic reality and t/e divine i-age, a -agical ill,sion and a
drea-, /ave no real e9istence, b,t t/ey all occ,r and /ave real
effects, and /ence /ave no real none9istence5 1/e 1ibetan yogin
takes t/is ontology as /is a9io-% t/e p,blic obBect and t/e conte-'
#!E (1+# OF #'R' WOR2!.
&
9*
plative i-age coalesce into an 7"nnate Union of appearance and
E-ptiness7 to w/ic/ predication is irrelevant5 Control of one real- is
control of t/e ot/erC t/e p/ysical events of t/e rit,al serve as a -agical
si-,lacr,- for t/e spirit,al pat/, and t/e private i-ages of t/e
conte-plation govern t/e appearances of t/e world5 1/e divine
reality and t/e p,blic nonreality interpenetrate at every point, and
bot/ -agic and salvation are -ade possible by t/e sa-e pre-ise%
71/ere is not t/e slig/test difference between t/is world and
nirvana,7 says $agarB,na5 71/e li-it of nirvana is t/e li-it of t/e
world% not t/e s,btlest so-et/ing is ever fo,nd between t/e-57
1..
#he (onstruction of 3onreality
1/e B,dd/ist p/ilosop/ers in "ndia /ad long -ade an a9io- of t/e
7softness7 of reality and given an ontological stat,s to t/e
o-nipotence of t/e i-agination% it devolved ,pon t/e- to e9plain not
w/y i-agery is private b,t rat/er w/y reality is p,blic5 8,c/ of
B,dd/ist 7ontological psyc/ology7 is an atte-pt to e9plain in /istorical
ter-s w/y we -ake a syste-ic episte-ological error in o,r
appre/ension of t/e world, w/y we attrib,te to it a solidity t/at in fact
it does not possess5 "n answering t/ese ;,estions, t/e p/ilosop/ers
planted -any of t/e seeds t/at wo,ld flower in t/e 1antric
-anip,lations of realityC t/ey asserted t/e possibility and provided a
-odel, b,t t/e 1antrics b,ilt a conte-plative tec/ni;,e ,pon t/e
str,ct,res of earlier -editation and gave it a new sy-bolic potency and
t/e -eans of -agic5 78ysticis- /as not t/e patience to wait for Iod<s
revelation,7 wrote Dierkegaard in /is Bo,rnalC if we s/o,ld ever be
forced to atte-pt a definition of 71antra,7 we wo,ld say t/at it is a
tec/ni;,e for -agically stor-ing t/e gates of B,dd/a/ood5
"n t/e broadest sense, -agic is t/e -anip,lation of a distant
obBect t/ro,g/ control of a si-,lacr,- t/at is in so-e way associated
wit/ it, w/et/er by na-e, rese-blance, or attrib,tion5 As Ant/ony
4allace says%
1.(
#i-,lation, t/en, is an al-ost ,niversally ,sed religio,s device5 "t
s,pposedly prod,ces an effect t/at wo,ld /ave been i-possible to
attain by applying energy directly to t/e obBect itself, since t/e obBect
-ay be distant in space or ti-e, inaccessible in a s,pernat,ral real-,
or ot/erwise inv,lnerable to nat,ral -anip,lation5
Per/aps t/e s/ortest e9pression of t/e -agical a9io- is fo,nd in t/e
celebrated 7E-erald 1able7 or #a$ula smaragdina ascribed to
6er-es or t/e Egyptian 1/ot/C earlier known versions of t/is e9=
pression of alc/e-ical dog-a are in Arabic, says 6ol-yard, and it /as
been well known since t/e early 8iddle Ages in a Latin rendering5 6ere
we read% 71r,e it is, wit/o,t false/ood, certain and -ost tr,e% t/at
w/ic/ is above is like to t/at w/ic/ is below, and t/at w/ic/ is
below is like to t/at w/ic/ is above, to acco-plis/ t/e -iracles of one
t/ing57
1.+
By -anip,lating events below, t/e -agician can control t/e
co,rse of events above5 Francis Jates tells of one rit,al based on t/is
a9io-%
1.
4e know t/at Ca-panella act,ally practised t/is -agic at 2o-e in
1+)! for Pope Urban M""" w/o was afraid of so-e eclipses w/ic/
/is ene-ies 5 5 5 /ad prop/esied wo,ld ca,se /is deat/5 Ca-panella
did -agic wit/ /i- to ward off t/e evil5 1/ey sealed a roo- against
t/e o,tside air, /,ng it wit/ w/ite clot/s, and b,rned certain /erbs
in it5 1wo la-ps 0luminariaD and five torc/es were lit,
representing t/e planets, and t/e signs of t/e Fodiac were i-itated
in so-e way 7for t/is is a p/ilosop/ical proced,re, not
s,perstitio,s as t/e v,lgar t/ink57 1/ere was Lovial and Menereal
-,sicC stones, plants, colo,rs belonging to t/e good planets were
,sed, and t/ey drank astrologically distilled li;,ors5
Ca-panella tells ,s t/at /is lig/ts i-itate t/e planets not only in t/eir
n,-ber b,t also in t/eir s,bstance, 7for bot/ of t/e- are fiery57
Again, 3aniel 4alker gives Ca-panella<s directions for dealing wit/
dangero,s co-ets% 7Jo, will not only si-,late, wit/in t/e roo-, t/e
/eavens, wit/ t/e planets and signs of t/e Fodiac, b,t yo, will also add
a si-,lacr,- of t/e co-et, -ade o,t of aerial, -edicated -aterial, so
t/at t/is will ,sef,lly s/ine for yo,57
1.!
1/is t/en is t/e -agical a9io- ,pon w/ic/ t/e 1antras are
fo,nded, a corollary of t/eir -etap/ysical a9io-5 1/e 7effigies7 and
t/e 7s,bstit,tes7 of t/e 1ibetan protective rit,als are -agical
si-,lacra, and t/e vivid appearance of t/e vis,aliFed i-age is a
si-,lacr,- for bot/ p,blic reality and for t/e deity /i-self% to
control t/e i-age is to control t/e obBect5 "n 1antric soteriology t/e
divine body is a si-,lacr,- for t/e cos-osC -ind, breat/, and se-en
are /o-ologiFed to one anot/er and to t/e forces t/at create and
destroy t/e ,niverse5 1/is is t/e reason for t/e lengt/y 7tables of
correspondences7 in t/e 1antric writings% B,st as a 4estern astrologer
-ediates t/e infl,ence of t/e planets t/ro,g/ -anip,lation of t/eir
corresponding colors, -inerals, and plants, t/e 1antric seeks in t/e
world and in /i-self as -any interconnections as /e can find,
9.
#!E (1+# OF #'R'
WOR2!.&
9(
and t/e yogin<s body is t/e -agical si-,lacr,- not only of t/e
deity /e /as beco-e b,t also of tr,t/, bliss, freedo-, creation, and
dissol,tion5 As t/e !eva-ra #antra says N"5i51)O%
Ireat knowledge abides in t/e body,
free of all constr,cts%
it is t/e pervader of all t/ings,
b,t t/o,g/ abiding in t/e body it is not born of t/e body5
1/e ai- of all conte-plative -anip,lation is t/e power to control
t/e -ind, t/e breat/, t/e ,niverse5 Power is t/e key, and t/e so,rce of
power is t/e deityC B,st as t/e yogin -ay ,se /is vivid vis,aliFation as
a si-,lacr,- for events, /e ,ses it as a si-,lacr,- for knowledge5
1o cieate and beco-e t/e deity is to 7own7 t/e deity in one<s person,
to be -aster even of t/e deity<s enlig/ten-ent5 And it is, finally, only
as a ra-ification of t/is divine powerEb,ilt ,p t/ro,g/ constant
conte-plative feedback, growing in eac/ conte-plative periodEt/at
t/e yogin is able to control t/e appearances of all /is realitiesC /e -,st
first be a god to act wit/ t/e power of a god, for only t/e deity /as t/e
,nderstanding of reality w/ic/ grants o-nipotence5
6ere too we see t/e central place of t/e -antra in 1antric practice%
7vis,aliFation and recitation7 for- an irred,cible ,nity of -agical
tec/ni;,e, for t/e -antra too is t/e divine power, crystalliFed into
its sonic i-age5 1antra is t/,s t/e 7;,ick pat/7 w/ereon control is
synony-o,s wit/ powerC to control t/e divine appearance, -antra,
and ego is to act wit/ t/e deity<s body, speec/, and -ind, and to
control t/e -ind and body is to own t/e world5
1/,s t/e evol,tion of reality is of great i-portance to t/e 1antric% /is
conte-plation will be its -agical reenact-ent, a si-,lacr,- for t/e
entire world of beingC /e will dwell in a real- w/ere t/e world is a
divine -ansion filled wit/ gods, w/ere effigies are persons, w/ere a
lot,s is a stage to enlig/ten-ent, w/ere a web of colored t/reads is a
gateway to paradise5 And t/e correspondences we see between t/e
p/ilosop/ical t/eory and t/e conte-plative evocation for- for t/e
yogin /i-self t/e -agical s,bstrat,- for t/is total interpenetra'tion of
t/e /,-an and t/e divine5
1/e -ost a,t/oritative description of t/e appearance of t/e
world fro- pri-ordial E-ptiness is fo,nd in a s/ort te9t called On
Distinguishing the E/tremes from the 9iddle,
1
G written by 8ai'treya
andXor Asanga and co--ented ,pon by Asanga<s /alf brot/er
Mas,band/,5 6ere, t/e process by w/ic/ t/e p/eno-enal world
evolves as perception or awareness fro- t/e seeds planted by
kar-a is called a$hutaparikalpaEliterally, t/e 7constr,ction of a
no
nreality7 or, less literally, t/e 7i-position of false constr,cts57 gy
t/is process t/e constr,cts of s,bBect and obBect are i-posed ,pon
E-ptiness, b,t t/e process is itself no -ore an entity t/an w/at it
prod,ces% it 7/as t/e c/aracteristic of bot/ e9isting and none9ist'
ing57 Asanga writes%
1/e constr,ction of a nonreality occ,rs%
d,ality is not fo,nd t/erein5 B,t
E-ptiness is fo,nd in it, and it is fo,nd in
E-ptiness5
1o constr,ct a nonreality, says Mas,band/,, is to constr,e awareness
as being bif,rcated into a s,bBect and an obBect, b,t, w/en freed
fro- t/is d,alis-, t/e sa-e nonreality is E-ptiness5 6e ;,otes
fro- Asanga<s work, 2tage of the odhisattvaC 74/en so-et/ing does
not e9ist so-eplace, one sees tr,ly t/at it is < e-pty< wit/ regard to itC
and w/en so-et/ing re-ains t/ere, one knows t/at it is really
t/ere57
1(&
74/en nonreality is e-ptied of s,bBect and obBect, w/at
re-ainsEw/at is 7really t/ere7Eis E-ptiness5 1/,s t/e -etap/ysical
a9io- of p,blic reality is reasserted% nonreality e9ists, since it occ,rs,
b,t it none9ists as a d,alityC everyt/ing is deter-ined to be neit/er one'
sidedly real nor one'sidedly ,nreal5 And t/is, says Asanga, is t/e
8iddle 4ay5
Iiven t/e ontological stat,s of nonreality, kar-ically i-pelled
awareness /ypostatiFes t/e appearance of d,ality and obsc,resE7de=
files7Et/e s,bstrat,- of E-ptiness5 "f t/e E-ptiness of events
were not defiled, says Mas,band/,, t/en all beings wo,ld be liberated
even wit/o,t effortC b,t if events were not E-ptyEif t/ere were no
7p,rity7Et/en any ,ndertaking for t/e sake of liberation wo,ld be
fr,itless, for we wo,ld all be bo,nd i-placably by t/e ca,sal c/ains
of nonreality5
1/,s awareness takes place, evolving psyc/ologically in eig/t
for-s, t/e first si9 of w/ic/ are G1'(H t/e five sense perceptions and G+H
-ental perceptionEt/e perception of -ental events s,c/ as drea-s
and -e-ories, and t/e fac,lty of discri-ination and attention wit/
regard to t/e sensory inp,t of t/e five senses5 1/ese -ay be
diagra-ed as follows%
ri
L
9+
#!E (1+# OF #'R' r
WOR2!.
&
9
'internal' 'e9ternal'
2ense
'sig/t
E/earing'
's-ell
' t as t eE
Eto,c/ tangibles
E-ind -ental events
G+H -ental perception'r
1o t/ese si9 are added GH t/e 7defiled -ind,7 t/e -ind as defiled by
t/e del,sion of self, t/at is, t/e false self wit/ w/ic/ we identify and
w/ic/ see-s to lie be/ind and appraise t/e processes of -ental
perceptionC and G!H t/e 7,nderlying awareness,7 t/e kar-ic contin,,-
t/at 7contains all seeds7 and fro- w/ic/ t/e seeds ripen into awareness
and beco-e perceptions in nonrealityC as is said in t/e +ankdvatara
2utra NQ5!1O%
All t/o,g/ts evolve fro- t/e 7,nderlying7 like
waves fro- t/e ocean% t/ey are all ca,sed by t/e
i-pressions of kar-a and are born in accord wit/
conditions5
1/,s t/e first seven awarenesses are called 7evol,tes,7 since t/ey
evolve fro- t/e 7,nderlying7 and f,nction only to receive t/e data it
s,pplies t/e-5 "t is of t/is ,nderlying awareness in t/e -ost general
senseEas t/e so,rce and totality of all percept,al e9perienceEt/at
Asanga says% 7Awareness arises in t/e appearance of e9ternal obBects,
living beings, selves, and sense'data57 1/,s it is not/ing b,t
awareness itself t/at appears e9ternally to be t/ings and persons, and
internally to be a self in receipt of sense'data5 B,t 7t/ese do not e9ist
wit/ reference to it% and beca,se t/ey non'e9ist it does not e9ist eit/er57
1/ese appearances are -ere proBections of d,ality ,pon defiled
E-ptiness% t/ey do not e9ist wit/ reference to t/eir s,pposed perception
beca,se t/ings and persons, w/ic/ appear to be 7o,t t/ere,7 are
not/ing b,t awareness itselfC t/ey are s,bBective, and t/e s,bBectEt/e
self and its sense'dataEis ill,sory5 7Beca,se its obBects do not e9ist,7
says Mas,band/,, 7t/e s,bBectEt/e awarenessEdoes not e9ist eit/er57
And so Asanga concl,des% 71/,s awareness is de-onstrated to be t/e
constr,ction of a nonreality57
"n t/e si-plest way, t/en, nonreality begins fro- an awareness
and evolves as follows%
e9ternal obBects
living beings
sell
sense data
1/is basic sc/e-e is e9panded ,pon in vario,s ways5 According to
Mas,band/,, t/is ,n;,alified awareness, in t/e constr,ction of its
nonreality, si-ply bif,rcates into obBects grasped Ge9ternal obBects and
living beingsH and t/e s,bBect w/o grasps t/e- Gself and sense'dataH5 6e
f,rt/er identifies e9ternal obBects as t/e si9 sense fields, and living
beings wit/ t/e five e9ternal sensesC t/e ter- 7self,7 /e says, refers to
t/e -ind Gbot/ as t/e internal sense and as defiledH, and 7sense'data7
refers to t/e si9 perceptions%
e9ternal obBectsE
living beings
awareness s
'-ind
'si9 perceptions
1/e table of percept,al events Gp5 9+H t/,s ,nfolds fro- awareness
itself, and fro- t/is single proBection of d,ality we can t/en assert t/at
Gwit/in t/e real- of nonrealityH a living being wit/ its self co-es in
contact wit/ an e9ternal obBect and t/e sense'data it s,pplies% t/at is,
e9ternally, t/at a living being Gt/e sensesH is in contact wit/ an
e9ternal obBect Gt/e sense fieldsH or, internally, t/at a self Gt/e -ind as
perceiver of sensory inp,t and as 7false self7H is receiving sense'data
GperceptionsH5
An alternative and p/ilosop/ically -ore co-ple9 sc/e-e is proposed
by t/e co--entator #t/ira-ati5 6ere it is not B,st an ,n;,alified
awareness t/at appears in nonreality, b,t rat/er all eig/t awarenesses
-anifest partic,lar classes of events in t/e world5 6ere, too, t/e defiled
-ind incl,des t/e fo,r defile-ents of reification of self, del,sion of
self, pride of self, and love of self Gor, so-eti-es, t/e si9 defile-ents
of l,st, /atred, pride, ignorance, reification, and do,btH5 #t/ira-ati
incorporates t/ese into /is sc/e-e of t/e appearances of awareness%
Field or o$-ect
'for-s 'so,nds
's-ells Etastes
Awareness
7G1H eye perception
1H ear perception
)H nose perception
*H -o,t/ perceptionE
I
'appears as
'si9 sense fields
'five senses
'
grasped
self
sense data'
Ill
9!
#!E (1+# OF #'R'
WOR2!.
&
99
reification of self
del,sion of self
pride of self
love of self
"n t/is sc/e-e it is t/e ,nderlying awareness t/at appears e9ternally to be
t/ings and persons, or obBects graspedC b,t t/ese, again, /ave no real e9istence
apart fro- t/e fact of t/eir perception by t/e ot/er seven awarenesses t/at
appear internally to be a self and sense'data, t/e s,bBect w/o grasps t/e-5 1/is
t/eory leads to a certain lack of parsi-ony, for all fo,r appearances arise fro-
t/eir own seeds, w/ic/ are contained wit/in t/e ,nderlying awarenessC #t/ira-ati
-,st t/,s -ake at least a pedagogical distinction between two sorts of ,nderlying
awareness% on one level as one of t/e eig/t awarenesses, and on anot/er level as
incl,ding all eig/t wit/in itself5 A f,rt/er elaboration is fo,nd in anot/er te9t by
t/e sa-e a,t/or 8aitreya andXor Asanga, called 'dornment of the 2utras of the
)reat 6ehicle4 6ere we find t/e following verse NQ"5.&O%
1/e constr,ction of a nonreality
appears in t/ree kinds and again in t/ree kinds
c/aracteriFed as grasped and grasper 5 5 5
6ere appearances are e9panded to si9, as opposed to t/e fo,r of t/e first te9t5
1/is rat/er cas,al reference to 7t/ree kinds of grasped7 and 7t/ree kinds of
grasper7 is co--ented ,pon by bot/ Mas,band/, and #t/ira-ati, w/o give
slig/tly different ter-inologies for t/ese si9 appearances, wit/ Mas,band/,
again deriving t/e- fro- t/e pri-ary bif,rcation of a single awareness and
#t/ira-ati seeing t/e- as -anifestations of t/e eig/t%
2thiramati
6asu$andhu
gro,nd
obBect
bodyE
-indE
percept
constr,ct
All t/ese elaborations are si-ply -ore detailed
acco,nts of t/e sa-e process% t/e constr,ction of p,blic nonreality as
t/e d,alistic
appearance of awareness5 Bot/ portions of nonrealityEt/e e9ternal and t/e
internal, t/e 7sign7 and t/e 7seeing7Eare proBections ,pon a screen of defiled
E-ptiness5 "n perceiving nonreality, t/e sign portion is taken as t/e basis, and
t/e seeing portion is considered to be its e9pressionC and t/is relation is precisely
w/at is reversed in 1antric conte-plation5 1/e B,dd/ist 1antras in/erited
and developed t/is i-age of
eversal fro- t/e pree9isting and general yogic c,lt,sC in t/e "ndie vernac,lars of
t/eir -ystic songs, t/ese yogins called t/eir conte-plations u-ana 7going
against t/e c,rrent,7 or ulta 7regressive57
Cven today, in Bengal, t/e Ba,ls sing of t/e-selves%
1(1
1/e feeler of feeling, t/e lover of love, /is rites and
/is pat/ are reversedC w/o knows w/at /e will do
ne9t:
"n t/is yogic tradition, says 8ircea Eliade, conte-plation is a co-plete
reversal of /,-an be/aviorC t/e yogin s,bBects /i-self to petrified
i--obility, r/yt/-ic breat/ing and t/e stoppage of breat/, fi9ing of t/e flowing
-ind, t/e 7arrest7 and even t/e 7ret,rn7 of se-en% 7>n every level of /,-an
e9perience, /e does t/e opposite of w/at life de-ands t/at /e do57 1/is 7ret,rn,7
t/is 7regression7 i-plies destr,ction of t/e cos-os and /ence 7e-ergence fro-
ti-e,7 entrance into i--ortality5 And i--ortality, says Eliade, cannot be
gained e9cept by arresting -anifestation% 71/e sy-bolis- of t/e <opposite<
indicates bot/ t/e post'-orte- condition and t/e condition of divinity5 5 5 5
1/e <reversal< of nor-al be/avior sets t/e yogin o,tside of life57
1()
B,t /ere we see t/e B,dd/ist 1antric carrying /is in/erited sy-bolis- into
t/e world of events by t/e reality of /is conte-plative i-ageC /e reverses t/e
process by w/ic/ t/e world appears, and /e beco-es its -aster5 1/,s t/e yogin
begins /is evocation by reversing t/e entropy of kar-a and dissolving nonreality
back into E-ptinessC /e creates a new reality t/at /e possesses in its essence, and
over w/ic/ /e /as co-plete control5 1/e vivid appearance of t/e
conte-plation is a si-,lacr,- bot/ for t/e appearance of awareness in
nonreality and for t/e divine appearance in reality% /ere t/e seeing portion is
t/e basis, and t/e sign portion beco-es only its e9pression5 "n t/is new realityE
t/is world of t/e 7"nnate Union of appearance and E-ptiness7Et/e yogin is
-aster, and /e can control it as /e will5
e9ternal obBects
living beings
,nderlying awareness'
self sense'
data
defiled -ind'
si9 perceptions'
c-aterial world
e9ternal obBects 5
" si9 sense fields
living being si9 senses
,nderlyin
g
awareness
'grasped'
'defiled -ind
five perceptions
-ental perception
'self'
evol,te
awarenesses
I"
L?
'grasper'
Esense data
#!E (1+# OF #'R'
16E P2>CE## >F IE$E2A1">$
"t is into t/is real- of conte-plative reality t/at t/e yogin -ag=
ically -anifests t/e divine power% /e controls t/e ,nfolding of t/e
divine appearance in reality B,st as /e controls t/e appearances of
events in nonreality, by -anip,lating t/e -agical si-,lacr,- of /is
vis,aliFation5
Let ,s say t/at a great yogin wis/es to perfor- a -agical oper=
ation in p,blic nonreality, to s,bB,gate, for e9a-ple, an evil king
or a fierce and tro,bleso-e de-on5 6e -akes an effigy of wa9 and
7generates7 it as t/e person to be s,bB,gated% t/at is, /e dissolves
t/e obBect conte-platively into E-ptiness, and conte-platively re=
creates it as a vis,aliFed i-age5 "nto t/is effigy /e t/en s,--ons t/e
awareness of t/e victi-, in t/e for- of a s-all syllable A colored
brig/t red% /e t/reads a copper needle wit/ red t/read sp,n by a
yo,ng -aiden, and wit/ t/is /e draws forward t/e person to be
s,bB,gated, 7sewing7 t/e syllable into t/e wo-b of t/e effigyC and /e
7binds7 /i- t/erein, piercing it wit/ iron /ooks of lig/t and fettering it
wit/ a brilliant noose5 4/ile /e is vis,aliFing t/is /e recites t/e
-antra >8 DU2UDULLE 62l6 s,c/'and's,c/ a person MA#A8
DU2U 7#,bB,gate7 6>6 K ADA2#AJA 7#,-on7 62l6 #MA6AK
1/e practitioner takes t/e effigy at d,sk and tor-ents it over a
fire of k/adira wood, /olding it over t/e fla-es and letting it -elt
and trickle into t/e-, all t/e w/ile reciting t/e -antra5 1/en /e
takes t/e effigy and tra-ples it ,nderfootC no sooner does /e do so
t/an t/e victi- is s,bB,gated5
1(*
1/ere can be no do,bt abo,t t/e -agical nat,re and intent of t/is
operation, b,t w/at -akes it work is t/e vis,aliFation, w/ic/ creates
t/e -agical link not only between victi- and effigy b,t also between
effigy and yogin5 "t is one t/ing to play violent ga-es wit/ a wa9
doll and anot/er to possess t/e effigy, to control it absol,tely5 1o
s,bB,gate t/e effigy is to s,bB,gate t/e person, b,t s,c/ power of
-anip,lation belongs only to its tr,e owner5 1/ere are t/,s t/ree
basic steps in t/e conte-plative se;,ence% G1H 1/e effigy is gener=
ated as t/e victi-, 7known7 in essential E-ptiness and t/,s tr,ly
pliant to t/e yogin<s controlC t/e wa9 obBect beco-es b,t t/e e9=
pression of t/is conte-plative i-age, and its -anip,lation b,t t/e
bodily acting o,t of a conte-plative dra-a5 G)H "nto t/is receptacle
created for /i- is s,--oned t/e real victi-E/is awarenessE,sing
as si-,lacr,- t/e vis,aliFed syllableC /ere is forged t/e link wit/
WOR2!.&
1&1
p,blic nonreality, and t/e victi-, like t/e effigy, is converted fro-
inaccessible obBect to -alleable i-age5 G*H Finally t/ese i-agesEt/e
7real'iFation7 and t/e coalescence of t/e two obBectsEare bo,nd
into a ,nity, an i-ageXobBect to be -anip,lated in any way t/e
yogin -ay wis/C t/is ,nity of conte-plative 7appearance and
E-ptiness7 t/,s e9ists in two real-s si-,ltaneo,sly, to prod,ce its
effects in bif,rcated nonreality5
1/e rit,al Process of Ieneration si-ilarly takes t/e divine power
as obBect, to be controlled in and t/ro,g/ its vivid i-age, and to
sanctify t/is new reality wit/ its appearanceC it -anifests itself as
t/e blosso-ing of t/e seed syllable after t/e 7constr,ed and fab=
ricated7 ,niverse is dissolved into E-ptiness by t/e -antra, and it
,nfolds in fo,r stages%
1H 1/e divine power is given for- and s/ape as t/e sym$olic
$eing, t/e proBection ,pon t/e ,lti-ate fabric of reality of t/e
practitioner<s own vis,aliFationC t/is is, in t/e words of 1songk<apa
7t/e body of t/e deity adorned wit/ faces and /ands, w/ose real
nat,re is as an <appearance< of one<s own -ind, a -aking vivid of
one<s ordinary ego57
1(.
)H "t empoBers the senses of t/e vis,aliFed deity, radiating fort/
,pon it as t/e power of body, speec/, and -ind, crystalliFing as t/e
syllables >8 A6 6U8 on /ead, t/roat, and /eartC in -ore co-ple9
rit,als, t/is -ay incl,de any of t/e different sorts of 7body -anda'
la,7 t/e 7deep conte-plation of t/e s,btle deities7 w/ic/ fills t/e
body of t/e vis,aliFationEits senses, 7aggregates,7 organs, and
orificesEwit/ t/e entire divine /ost of t/e -andala, and -ay
f,rt/er 7p,t on ar-or7 of still -ore e-powering deities5
*H "nto t/e receptacle t/,s prepared for it, t/e divine power
descends in act,ality fro- its nat,ral abode of t/e 3/ar-a real-,
co-pelled by t/e vis,aliFation of its appearance and often greeted
wit/ offerings and praiseC t/is is t/e 7real7 deity, t/e knoBledge
$eing, w/o is dissolved into t/e sy-bolic being wit/ t/e fo,r /and
gest,res in fig,re 1. and t/e -antra LA6 6U8 BA8 6>6 to s,-=
-on, absorb, bind, and dissolve it t/erein% and at t/is very instant t/e
yogin casts off /is ordinary ego and grasps t/e ego of t/e god5 "f one
-akes t/e knowledge being enter in,7 says 1songk<apa, 7/is
e
yes and so
on are -i9ed inseparably wit/ t/e eyes and so on of t/e sy-bolic
being, down to t/eir very ato-s% and one s/o,ld fir-ly vis,aliFe t/eir
total e;,ality57
1((
1&&
L
1&)
#!E (1+# OF ?EOE
1&*
6>6K
Fig5 1.5 1/e -antras and t/e gest,res t/at G1H s,--on, G)H absorb,
G*H bind, and G.H dissolve t/e knowledge being5
.H 1/is power is finally 7sealed7 into a ,nitary si-,lacr,- by t/e
deity<s own rit,al initiation by t/e five fa-ilies of B,dd/as5 Again,
1songk<apa says% 7>nce t/e knowledge being /as been absorbed,
t/ere is t/e initiation5 5 5 5 6ere a strea- of water w/ose essence is t/e
t/o,g/t of enlig/ten-ent Gin -ost cases fro- a flask b,t occasionally
fro- wit/in a sk,ll'bowlH is said to be bestowed, and wit/ t/at water
of knowledge all defile-ents and propensities t/ereto are was/ed
away% t/erefore t/e initiatic li;,id takes its place ,pon t/e /ead,
and so <seals< t/e deity57
1(+
4e -ay see t/e str,ct,ral correspondences between t/e effigy
and t/e deity below%
divine power
knowledge being
binding
I
"n bot/ cases a 7receptacle7Ean i-age t/at t/e practitioner possesses
Eis prepared t/ro,g/ conte-plative generation fro- E-ptinessC into
t/is is -agically drawn t/e link wit/ t/e real- to be controlled, t/e
victi-<s awareness or t/e divine knowledge beingC and finally t/ese
are bo,nd or sealed into a ,nitary si-,lacr,-Et/e co-pleted effigy or
t/e yogin<s own bodyEw/ic/ -ay be -anip,lated toward any end5 1/e
effigy, we -ay note, re;,ires no e9tra step to prepare it for t/e
entrance of t/e victi-<s awareness, b,t t/e sy-bolic being 7-,st be
7e-powered7 before it is a fit vessel for t/e divinity, especially if t/e
practitioner is /i-self t/e sy-bolic being in self'generationC wit/o,t
t/e strengt/ening and ar-oring of t/e senses, t/e si-,ltaneo,s
casting away of ordinary ego and t/e infl,9 of divine power co,ld be
overw/el-ing5
$ow even an ordinary -an, driven to t/e e9tre-ities of desire,
-ig/t -old an effigy and -ake it work, -ig/t coerce events wit/ a
fort,ito,s vis,aliFation5 B,t t/e yogin 7fir-ly grasps t/e appearance
and ego of t/e deity,7 and t/is control g,arantees /is s,ccessC it is
t/e deity /i-self w/o -anip,lates t/e effigy and links it to t/e victi-5
A fallible -agic is available to everyoneC an ,nfailing -agic belongs
only to one w/o /as gone t/ro,g/ t/e prior rit,al service and /as
ac;,ired t/e power of t/e god5 And it is t/is sa-e process of
feedbackEt/is growing control and powerEw/ic/ allows t/e yogin
grad,ally to coerce t/e divine appearance itself wit/ ever greater
ass,rance, to be /i-self -ore of a god eac/ ti-e /e evokes t/e god5
"t is, after all, only t/is divine presence t/at sanctifies t/e yogin<s
conte-plative realityC we -,st disting,is/ t/e Process of Ieneration
Et/e evocation of t/e divine, at w/atever loc,sEfro- t/e si-ple
generation of t/e effigy as t/e victi-, or t/e -ere creation of vivid
appearance in l,st or /atred5 1/,s 1enpe nyi-a
1(
says t/at to
know appearances to be wit/o,t tr,t/ is t/e 7ill,sory
LA6K 6U8K
BA8K
ic world p,blic
'conte-plation '
sy-bolic
being
effigy awareness'
sealing
1
1&.
#!E (1+# OF #'R'
WOR2!.
&
1&(
Process of Ieneration,7 t/eir -irac,lo,s arising as 7appearance and
E-ptiness7 is t/e 7profo,nd Process of Ieneration,7 and t/e body of
t/e deity wit/ /is consort is t/e 7e-anative Process of Ieneration57 "t
is t/e divine body t/at is t/e defining feat,re of t/e entire
tec/ni;,eC it is t/e ,ni;,e 7appearance and E-ptiness7 w/ic/ is
-anifested fro- t/e Bliss of -elting and w/ic/ arises fro- 7con=
str,ction and e9a-ination57
6e says, f,rt/er, t/at t/is Process of Ieneration /as fo,r special
properties t/at disting,is/ it fro- ot/er vis,aliFations% t/e special
property of its rit,al is its co-pleteness as a -eans of generation as
fo,nd in t/e 1antrasC t/e special property of its res,lt for t/e prac=
titioner is /is ability to p,t fort/ t/e strengt/ of t/e -antraC t/e
special property of its nat,re is its essence of E-ptiness and BlissC and
t/e special property of its f,nction is its co-pleteness in cleansing,
perfecting, and ripening5
"n ot/er words, t/is process is a special type of generation w/ose
-agical correspondences reverberate far beyond t/e li-ited ai-s of
t/e effigyC it creates a si-,lacr,- of divinity in t/e yogin<s own body,
w/ic/ speaks wit/ t/e divine power of t/e -antra, w/ic/ s/ares in
t/e Bliss of t/e 3/ar-a real-, w/ic/ controls in t/e very process of its
for-ation bot/ t/e stages on t/e pat/ to B,dd/a/ood and t/e ,lti-ate
events of p,blic nonreality% birt/, deat/, and t/e inter-ediate state of
t/e $ardo4 1/e body of t/e deity, t/e Bod/is'attva #tages, t/e i-pelling
processes of kar-aEall t/ese are -agically t/e sa-e, and to control
one is to /ave power over all5
1o -ake clear t/e fo,r steps of t/e rit,al se;,ence, " give an e9a-ple
of one of its briefest and si-plest for-s, part of a little daily rit,al for
4/ite ?@A@ written by t/e Ientle Lord Lodro t<aye, t/e Dongtrii
rinpoc/<e G1!1*'1!99H5 6ere we -ay see one of t/e advantages of
beginning fro- t/e rit,als of ?@A@, for in t/eir lack of elaboration t/ey
provide ,s wit/ a basic -odel for t/e -ore co-ple9 rit,als of t/e
-onastic c,lt%
1(*
1/e yoga of generation%
1H >8 #U$JA1A'L$A$A'MAL2A'#MAB6AMA18AD> <6A8 K
Fro- t/e so,nd of 6U8, innate prowess of E-ptiness, a
dia-ond circle of protection5 1/erein a crystal divine -ansion5
"n t/e -iddle a w/ite lot,s above a -oon5 Fro- ?SY a w/ite
,tpala flower -arked wit/ ?SY5
Lig/t radiates, serves t/e ai- of beings,
is gat/ered back, and transfor-s
into -yself t/e noble ?@A@, color of t/e -oon,
cal-, s-iling, sens,o,s, radiating five'colored lig/t 5 55
1H>n t/e t/ree places5of -y body >8 A6 6U85 By t/eir lig/t
1!Ht/e knowledge beingEMAL2A#A8ALA6 K
LA6 6U8 BA8 6>6 KEdissolves inseparably5
19HAgain lig/t radiates, inviting t/e five fa-ilies5
" pray t/e initiation deities initiate -eK
By t/is prayer t/e initiation deities say%
>8 #A2MA'1A16AIA1A'AB6"#EDA1A'#A8AJA'#2lJE
6U8K
7>8 1/e glory of t/e vow of initiation of all t/e 1at/agatas 6U8 K7
1/ey initiate -e, t/e water fills -y body, " a- adorned on -y
crest by A-itab/a, lord of t/e fa-ily5
1/is Process of Ieneration -ay take place at any loc,s% t/e
practitioner /i-self Gas /ereH, in front of /i-, or wit/in an obBect5 1/e
generations t/at take place in front are per/aps easiest to ,nderstand,
for t/e conte-plative events ,nfold before one like i-ages on a
-ovie screenC t/e closest analogy -ig/t be an abstract cine-a by
Lordan Belson5
1(9
1/e constant ,nfolding and -otion of i-ages, too,
-ake of vis,aliFation w/at can only be described as an aest/etic
e9perience, a ballet of lig/t and for- c/arged wit/ -eaning and power5
1/e self'generation is rat/er -ore diffic,lt to appre/end, as t/ere is
not Gor s/o,ld not beH anyone t/ere to watc/ itC t/e yogin /i-self
/as disappeared in E-ptiness, and t/e i-ages si-ply occ,r entirely
delocaliFed5 4e are ,sed to being at a partic,lar place, and we tend
to sit,ate o,rselves so-ew/ere in o,r /ead, be/ind o,r eyesC w/en
t/e yogin generates /i-self as t/e deity, /e is no longer t/ere5
B,t w/atever t/e loc,s, t/e vis,aliFation is t/e sa-e5 As t/e
practitioner recites t/e te9t above, t/ere appears a dance of lig/t, a
ballet of i-ages ,nfolding and -oving, w/ic/ is patterned as follows%
1H Fro- t/e 7real- of E-ptiness7 t/ere appears a circle of protection
and a divine -ansion, -ore or less elaborated according to t/e rit,al5 "n
t/e -idst t/ereof appears t/e syllable pSY w/ic/ transfor-s into a
lot,sC ,pon t/is is t/e syllable A w/ic/ transfor-s into a flat -oon
disk, laid down ,pon t/e lot,s to for- a 7t/rone57
#!E (1+# OF ?EPE
Above t/is appears t/e syllable ?SY w/ic/ transfor-s into
1ara<s em$lem, t/e lot,s flower, -arked again wit/ ?SY, t/e seed of
?@A@ w/ic/ will blosso- into t/e deity5 1/,s fro- t/e syllable
lig/t radiates fort/ in all directions, -aking offerings to t/e $oble
>nes and p,rifying t/e defile-ents of t/e entire world5 1/e lig/t
gat/ers back into t/e syllable, and at t/at instant t/e e-ble- and
seed transfor- into t/e perfected $ody of t/e goddess5
)&HUpon t/e top of 1ara<s /ead appears a w/ite >8, t/e power of
bodyC ,pon /er t/roat a red A6, t/e power of speec/C and
,pon
/er /eart a bl,e 6U8, t/e power of -ind5 Again, t/e
different rit
,als -ay elaborate ,pon t/is in vario,s ways, b,t finally
t/ere
appears a green ?SY in t/e center of /er /eart5
)1HFro- t/is syllable lig/t radiates fort/ and s,--ons t/e
know
ledge being fro- its nat,ral abodeC it appears in t/e sky wit/
MAL'
2A#A8ALA6 73ia-ond gat/eringK7 and dissolves into t/e
deity
wit/ LA6 6U8 BA8 6>6K
))HAgain lig/t radiates fort/ fro- t/e syllable ?SY in /er /eart,
inviting t/e five B,dd/as and t/eir retin,eC t/ey po,r fro-
t/eir
flasks a strea- of li;,id nectar ,pon /er /ead, filling "/er
entire
body, and t/e overflowing e9cess for-s on /er crown t/e%
7sealing7
fig,re of A-itab/a5
1/is basic sc/e-e -ay be e-bellis/ed and refined in vario,s
ways, e9tended wit/ incidental verses of offering, praises, and
prayer to t/e diverse deities w/o appear in t/e vis,aliFation5 B,t
t/e fo,r steps of t/e Process of Ieneration, /ere give- so s,c=
cinctly, are t/e f,nda-ental se;,ence of all evocations of t/e
divine, a pattern t/at is invariable, /owever -,c/ obsc,red by
detail or by co-pressionC as s,c/ t/ese steps /ave recerved -,c/
t/eoretical attention and /ave been organiFed and labeLed in va=
rio,s ways5
An early sc/e-atiFation of t/is process is fo,nd in t/e )uhyaF
sama-a #anlra, w/ere it is called t/e 7fo,r li-bs of approac/ and
evocation57 Later co--entators applied t/is ter-inology especially
to t/e Fat/er 1antras, and to t/e rit,als of t/e I,/yasa-aBa cycle
in partic,lar, occasionally disagreeing on partic,lars of correlationC
b,t wit/ so-e alternation fro- t/e idiosyncrasy of t/ese rit,als it
is often ,sed to sc/e-atiFe t/e Process of Ieneration w/eirever it is
fo,nd, and it is applied to t/e evocations of ?@A@ Gsee pp5 ..('..+H5
1/,s t/e
)uhyasa
ma-a
#antra
says%
1(9a
1&+
1&
"n all t/e 1antras of yoga
ever praised by yogins
t/e rit,al of approach is first,
near evocation is second,
evocation too is t/ird
and great evocation is fo,rt/5
glsew/ere t/e )uhyasama-a #anlra elaborates ,pon eac/ of t/ese
yfo,r li-bs,7 and we read%
1+&
1H 1o apply t/e -editation of approach
one s/o,ld conte-plate t/e /ig/est enlig/ten-ent5
Candraklrti, in /is co--entary #he .llumining +amp,
lsl
e9plains
t/is ter- as follows% 7Approac/% it is practiced by t/ose w/o desire
liberation, and so it is called an <approac/< t/ereto57 And1songk<a'
pa glosses t/is%
1+)
6ence 7approac/7 is t/e t/o,g/t of enlig/ten-ent taking E-pti=
ness as its conte-plative obBect% and since one fi9es one<s -ind
one'pointedly t/ereon, t/e verse calls it a 7-editation57 1/,s
7/ig/est enlig/ten-ent7 is t/e act,al enlig/ten-ent w/ic/ co-es
abo,t
t/ro,g/
e9a-in
ing t/e
-eanin
g of t/e
#>$J
A1A
-antra%
to
conte-
plate
t/is is
to
7appro
ac/57 5 5
5
7Appro
ac/7 is
t/,s
consid
ered
t/e
generation of t/e sy-bolic being5
$e9t is 7e-powering t/e senses7 of t/e vis,aliFed deity, and t/e
)uhyasama-a #antra says%
)H "n near evocation, t/e /ig/est attain-ent,
one e9a-ines t/e 3ia-ond #enses5
6ere t/e e-powered sy-bolic being, says Candraklrti, is t/e deity
called t/e 2it,al 8anifestation, t/e body now 7perfect7 in power%
and B,dd/aBnana says%
1+*
7$ear7 -eans 7close7% it -eans 7close to t/e Ireat 8anifesta=
tion,7 and refers to t/e first Nt/e sy-bolicO Lord, w/o is 7near7 to
t/e absol,te p,rity of t/e Ireat 8anifestation5
E-powering t/e sy-bolic being brings it near to t/e knowledge
being and prepares it for t/e entry of t/e real deity, t/e Ireat 8an'
gestation of t/e divine power in conte-plative reality5 1/,s
1songk<apa says%
1/e 7place7 to w/ic/ it is 7near7 is t/e co-pletely p,re divine
body, called t/e 7body of knowledge,7 t/e Ireat 8anifestation5
4/at is 7near7 t/ereto is t/e body of t/e first Lord5
1&!
#!E (1+# OF #'R'
r
WOR2!.
&
1&9
"n t/e verse, /e e9plains, 73ia-ond7 refers to t/e deities of t/e -andala, and
7#enses7 to t/e 7aggregates7 and places of t/e body w/ereon t/ey are arrayed% t/ese
are 7e9a-ined7 beca,se t/ey are placed on t/e vis,aliFed deity 7t/ro,g/ knowing
t/e ca,ses and effects of arraying t/e body -andala57
1/en t/e knowledge being is s,--oned, and t/e )uhyasama-a #antra says%
*H By conte-plating t/e Lord of t/e -antra
d,ring evocation /e is said to be i-pelled5
1/e knowledge being is 7i-pelled7 into t/e 2it,al 8anifestation of t/e e-powered
sy-bolic being% 7Evocation,7 says 1songk<apa, 7is t/e evocation of t/e body of t/e
Ireat 8anifestation57 6ere t/e 7t/ree gates7Et/e practitioner<s body, speec/, and
-indEbeco-e inpeparable fro- t/e 7t/ree 3ia-onds7Et/e 3ia-ond Body,
#peec/, and 8ind of t/e deityEand t/e yogin vows to practice as of 7one taste7
wit/ t/e god5
And finally t/e Ireat 8anifestation is 7sealed,7 and t/e )uhyasama-a #antra
says%
.H 4/en doing great evocation
t/e i-age is t/e Bearer of t/e MaBra in /is own -antraC and vis,aliFing t/e
Lord on one<s crown one will gain t/e 3ia-ond of Dnowledge5
1/e 73ia-ond of knowledge7 is t/e final 3ia-ond of total ,nityC it is, says
1sonk<apa, 7t/e practitioner possessed of yogaE<,nion< Ewit/ t/e deity57 1/e
great evocation, /e says, is sealing wit/ t/e lord of t/e fa-ily t/ro,g/ initiation%
7"f one conte-plates t/e Ireat 8anifestation, vis,aliFing t/at one is sealed wit/
t/e lord of t/e fa-ily, one will gain t/e -agical attain-ents57
16E #J8B>L"C BE"$I A$3 8AI"CAL C>22E#P>$3E$CE
1/,s t/e creation of t/e deity is no rando- series of syllables and flas/es of lig/t, b,t
rat/er a co/erent and -eaningf,l dra-a w/ose every ele-ent is s,bordinated to t/e
evocation of divine power in a for- bot/ -anip,lable and sy-bolically potent, even
in t/e very process of its conte-plative ,nfolding5 1/e variations ,pon t/is t/e-e
of power tend to center on t/e -alleable i-age of t/e sy-bolic being, on t/e details
of its evocation, and on t/e -agical correspondences in w/ic/ it participates5
"n t/e cycles of t/e Fat/er 1antras, t/e em$lem, t/e seed, and t/e perfected $ody of
t/e sy-bolic being are in t/e-selves often called t/e 7t/ree rites of 3ia-ond7 w/ic/
p,rify t/e practitioner<s body, speec/, and -ind5 As Lig-e c/<oc/i wangpo writes%
1+.
By vis,aliFing oneself as -anifest in t/e for- of t/e e-ble-, s,c/ as a five'
pointed vaBra, one<s -ind is cleansed into t/e 3ia-ond of 8ind5 By vis,aliFing
t/at sa-e e-ble- as -arked wit/ s,c/ syllables as 6U8, one<s speec/ is
perfected as t/e 3ia-ond of #peec/5 By t/e rite of t/e radiating and gat/ering in of
lig/t and G/aving served t/erewit/ t/e ai-s of oneself and ot/ersH its transfor-ation
into t/e divine body, vis,aliFed as co-plete wit/ all orna-ents and acco,tre-ents,
one<s body is ripened into t/e 3ia-ond of Body5
1/,s t/ese t/ree rites are a t/reefold table of correspondences, w/ic/ f,lfills w/at
1enpe nyi-a said was t/e special f,nction of t/e Process of Ieneration% to cleanse,
to perfect, and to ripen5 1/e rites are -agical si-,lacra for t/e pat/ of p,rification
w/ic/ leads to t/e t/reefold 3ia-ond of B,dd/a/ood5
1/ese 7rites7Ee-ble-, seed, and bodyEare seen too as si-,lacra for t/e processes
of birt/5 $ot only is t/e yogin literally born into /is new conte-plative reality after
7dying7 in E-ptiness, b,t also, by /is -astery of t/e Process of Ieneration, /e can
control /is t/reefold gestation and birt/ in t/e world, and /is t/reefold 7fr,ition7 as
a B,dd/a%
By t/e first rite, t/e frardo'awareness enters into t/e -ass of red and w/ite in
t/e wo-b5 By t/e second, t/e se-en, blood and -ind are -i9ed toget/er, and
t/e five states of gestation Gfoet,s and so onH are e9perienced5 By t/e t/ird, t/e
body assi-ilates t/e scattered ele-ents and is co-pleted, and it is born
o,tside5
4/en p,rified Nby t/e Process of IenerationO, at t/e ti-e of fr,ition t/ese
co-bine as t/e ca,sal conditions for t/e 1at/a'gata to arise in a Body of
1ransfor-ation to take ot/ers in /and, to dwell in t/e wo-bEt/e vaginaEof t/e
3ia-ond Lady, and to be born fort/ to s/ow /is deeds5
Again, in t/e cycles of t/e 8ot/er 1antras, t/e steps of creating and e-powering
t/e senses of t/e sy-bolic being are often gro,ped into a fo,rfold table of
correspondences and called t/e 7fo,r realiFations57 As it says in t/e !eva-ra #antra
N"5iii5)O%
First, Emptiness is t/e t/o,g/t of enlig/ten-ent,
second, t/e seed is arisen,
in t/e t/ird t/e $ody is perfected,
in t/e fo,rt/ t/e sylla$les are arrayed5
11&
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r
WOR2!.
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ill
And Lig-e c/oc/i wangpo glosses%
1/is sets fort/ t/e ter-inology of t/e fo,r realiFations5 7E-ptiness
is t/e t/o,g/t of enlig/ten-ent7% one possesses t/e inter-ediate state
between deat/ and rebirt/5 71/e seed is arisen7% t/e awareness of t/e
gandharva Nt/e being seeking rebirt/O takes its place in t/e -iddle of
t/e se-en and blood5 71/e body is perfected7% t/e body is grad,ally
prod,ced by t/e ten winds5 71/e syllables are arrayed7% /aving been
born, t/e senses discri-inate t/eir obBects5
1/ese t/ree' and fo,rfold tables of correspondences set fort/
patterns not of -ere sy-bolis- b,t of act,al -agical powersC t/e
Process of Ieneration is a reenact-ent and si-,lacr,- not only for
t/e -acrocos-ic creation of p,blic nonreality, b,t also for t/e
-icrocos-ic e9perience of deat/, t/e inter-ediate state of t/e
$ardo, and birt/ in t/e world5 >n one level t/e yogin is gaining
si-ple practice in dying into E-ptiness and being reborn in conte-=
plative reality, a re/earsal for t/e deat/ and rebirt/ /e will e9peri ence
w/en /is life is over, b,t on a deeper level t/is practice -eans -astery,
and t/is control -eans powerC /e 7owns7 t/ese processes, and t/ey are
set fort/ in t/ese co--entaries as t/e obBects of /is conte-plative
i-age, as t/e events over w/ic/ /e gains -agical control5
1/,s w/en t/ese states are cleansed by t/eir rit,al reenact-ent,
t/ey -ay be ripened into bliss and ,nderstanding, and perfected into
t/e knowledges and bodies of B,dd/a/oodC once t/e yogin /as beco-e
t/e deity, /e -ay ,se t/e se;,ence of /is own creation as a -agical
basis for -astering t/e deity<s enlig/ten-ent in t/e Process of
Perfection5
1+(
1o t/e 1ibetans a sy-bol is no abstract co,nter in an
intellect,al ga-e, b,t a key to -agical power5 Even t/e sy-bolic
potency of t/e recollection of p,rity is a re-inder of t/e power t/e
practitioner wields in t/e body of t/e god5
71o ta-e a r,tting elep/ant dr,nk on wine,7 says Lig-e c/<o' c/i
wangpo, 7one -ay ,se a plain elep/ant /ook or a fancy one7% t/e
Process of Ieneration -ay be -ore or less elaborated, and its -agical
correspondences -ore or less e9tended, to t/e li-its of n,-erical
analogy5 And even in t/e si-plest evocation of t/e goddess, t/ese
correspondences are i-plicit -otifs in t/e ballet of ,nfolding i-ages,
giving -eaning to t/e bare and ,nelaborated bones of t/e recitation5
per/aps t/e -ost i-portant of t/ese tables for t/e generation of t/e
sy-bolic being is not fo,nd in t/e rit,als of ?@A@ at all, being ,sed
only in t/e /ig/est rit,als of t/e -onastic c,lt, for t/e /ig/ patron
deities and t/e protecting 7Lord of knowledge57 6ere are w/at are
called t/e 7five realiFations,7 and o,r ,nderstanding of t/e Process of
Ieneration wo,ld be inco-plete wit/o,t so-e acco,nt of t/e-C t/e
-agical correspondences worked o,t by generations of sc/olars for
t/ese five realiFations reverberate even in t/e si-pler rit,als of ?@A@5
4e -,st re-e-ber, w/enever we talk of 1ibetan sc/olasticis-, t/at
t/e dry acco,nt book of correspondences is t/e res,lt of a basically
religio,s searc/, an atte-pt to e9tend t/e yogin<s power to its
,lti-ate bo,nds, and t/e yogin w/o generates t/e goddess brings to
t/e evocation all t/e -agical analogies of /is conte-plative career5
71/e five realiFations,7 says1songk<apa, 7are five awakenings% t/e
awakening G1H in #,c/ness, G)H in t/e -oon, G*H in t/e seed, G.H in t/e
e-ble-, and G(H in t/e perfected body57
1++
4e -ay look at an e9a-ple
of t/is -ode of generating t/e sy-bolic being as given in a rit,al of
I,/yasa-aBa%
1+
)*H>8 #U$JA1A'L$A$A'MAL2A'#MAB6AMA18AD> <6A8 K
).HAbove t/e central t/rone is a s,n disk arisen fro- 6U8, in t/e
-iddle of w/ic/ is a -oon disk arisen fro- >8C and above t/at
is a red eig/t'petaled lot,s arisen fro- A6, in w/ose center are
t/e t/ree syllables >8 A6 6U8, stacked one atop t/e ot/er5 All
t/ose -i9 toget/er and beco-e one co-plete and perfect -oon
diskC lig/t radiates fort/ t/erefro-, gat/ers toget/er t/e entire
ani-ate and inani-ate world, and dissolves back into t/e -oon5
>8 36A28A'36A1U'#MAB6AMA18AD> <6A8K 1/e ba
sis of all ani-ate and inani-ate events is not/ing b,t t/e -ind
riding ,pon t/e windsC t/at appears as a -oonC t/at is "K
)(HAbove t/e -oon is a w/ite >8, a red A6, and a bl,e 6U8,
spr,ng fro- t/e -oon like b,bbles appearing fro- water% lig/t
radiates fort/ t/erefro-, invites t/e -eas,reless five fa-ilies and
t/eir retin,e, and all dissolve back into t/e syllables5
)+H1/ey i--ediately transfor- into a w/ite five'pointed vaBra,
-arked in t/e -iddle wit/ >8 A6 6U8 MAL2A'#MAB6A'
MA18AD><6A8K
)H1/e vaBra and its syllables transfor- into t/e Lord5
11)
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?EQE

WOR2!
.&
11*
>r again, in a rit,al of Cakrasa-vara%
1+!
)!H>8 #>$JA1A'L$A$A'MAL2A'#MAB6AMA18AD>
<6A8K
)9HAbove t/e central t/rone, co,nterclockwise, are t/e vowels,
twice% A A " " U & 2 2 L L E A" Z AU A8 A6, and clockwise t/e
consonants, twice% DA D6A IA I6A $A CA ][S LA L6A ft A
?S 16A 3A 36A $A ?S 16A 3A 36A $A PA P6A BA B6A
8A JA 2A LA MA #A #A #A 6A D#A JA 2A LA MA 3A 36A5
1/ese vowels and consonants transfor- into a 7kissing7 s,n and
-oon Nt/at is, a single disk t/at is /alf eac/O5
*&H"n t/e -iddle t/ereof is a 6U8 like ;,icksilver and an A like
ver-ilionC lig/t radiates fort/ t/erefro-, transfor-ing t/e world
of inani-ate obBects into a divine -ansion, and t/e world of ani
-ate beings into t/e /ost of deities of t/e -andala of Cakrasa-
varaC and it is gat/ered back in again5
*1H1/e syllables transfor- into a vaBra -arked wit/ 6U8 and a
c/opper -arked wit/ A5
*)HAll t/ose are -i9ed into one and transfor- into t/e Blessed
Cakrasa-vara 5 5 5 and t/e 8ot/er 3ia-ond Jogin Lady5
1/e evident differences in detail /ere derive fro- t/e conte-=
plative traditions of individ,al -asters and t/eir sc/ools of co--entary
,pon t/e basic te9tsC 1songk<apa in /is )reat 2tages of the 9antra
&ath devotes -,c/ space to a disc,ssion of t/ese rit,al variations on
t/e basic t/e-e5
1+9
B,t despite differences in detail, t/e two
generations are still str,ct,rally identicalC and t/e traditional
B,dd/ist love of t/e n,-ber ( can /ere lead to t/e -ost elaborate
correspondences, and /ence to t/e greatest disse-ination of -agical
power5 1/,s, for e9a-ple, t/e !eva-ra #anira correlates t/e five
realiFations wit/ t/e five knowledges of a B,dd/a N"5viii5 +'!O%
1/e moon is t/e 8irror'like Dnowledge
and t/e sun t/e Dnowledge of E;,alityC
t/e seed and t/e em$lem of t/e partic,lar deity
are said to be 3iscri-inative DnowledgeC
all of t/e- -erged into one are Active DnowledgeC
and t/e perfected $ody is t/e Dnowledge of P,rity5
1/e wise -an s/o,ld conte-plate t/ese five aspects
in t/e rit,al of w/ic/ we speak5
1/e rit,als of t/e /ig/ -onastic c,lt differ fro- t/ose of ?@A@ in
anot/er f,nda-ental way% t/e /ig/ patron deity w/o is t/e 7c/ief of
t/e -andala7Ecalled generically t/e 76er,ka7 of t/e rit,al, or its
7Bearer of t/e MaBra7E-ay be generated twice, in a causal for-
and in a resultant for-5 G"n t/e cycles of t/e Fat/er 1antras t/e
ca,sal deity is often called t/e 7MaBrasattva7 and t/e res,ltant deity
t/e 7Body of 1ransfor-ation75H 1/,s, in t/e evocation above, t/e
Cakrasa-vara prod,ced t/ro,g/ t/e five realiFations is t/e causal
!eruka, colored w/ite5 1/e generation contin,es%
>n a -oon at t/e tops of t/e /eads of bot/ Fat/er and 8ot/er is
>8, and on a s,n at t/eir t/roats and /earts are A6 and 6U85 At
t/e break of t/eir waists is #MA, on t/eir se9,al organs is A6, and
between t/eir t/ig/s is 6A5
"n t/e 7secret place7 of t/e Fat/er t/ere co-es fro- 6U8 a
w/ite vaBra, fro- BA8 a red ge- Nat its tipO, and t/e /ole is
blocked by a yellow P6A15 "n t/e 7place of space7 of t/e 8ot/er
t/ere co-es fro- A6 a red lot,s, fro- >8 its w/ite ant/ers, and
t/e /ole is blocked by a yellow P6A15
By t/e so,nd of t/e Bliss of t/e ,nion of t/e Fat/er and 8ot/er
and by t/e lig/t fro- t/eir /earts, t/ere are invited bot/ t/ose
w/ose acco-plis/-ent of deity is innate and t/ose beings w/o
/ad been cleansed into t/e -andala of Cakrasa-vara5 Entering into
,nion in t/e sky before -e, t/ey all -elt into Ireat Bliss and enter
t/ro,g/ -y -o,t/C descending t/e central c/annel, t/ey pass
t/ro,g/ t/e vaBra and ge-, and fall and -i9 into t/e ant/ers of t/e
8ot/er5 1/e Fat/er and 8ot/er dissolve into a ball of Bliss w/ic/
is as if in t/e for- of ;,icksilver5
"n so-e rit,al traditions
1&
t/e Ireat Bliss of t/e retin,e takes t/e for-
of a 7syllable of ftardo'awareness7Eeit/er 6U8 or >8 A6 6U8E
w/ic/, again, enters into t/e Fat/er and passes t/ro,g/ /is vaBra'penis
and into t/e lot,s'vagina of t/e 8ot/er, to be placed between two
syllables 6>6 before t/e deities dissolveC b,t in any event t/is 7-elted
deity7Et/is 7ball of Bliss7Eis 7aro,sed wit/ song7 to create t/e
resultant !eruka, colored bl,e%
All t/e B,dd/as of t/e ten directions aro,se Nt/e -elted deityO wit/
t/e song >8 8A6A#UD6A8 MAL2A#A11MA LA8 6U8 BA8
6>6 #U2A# 1MA8 32#JA 6>6 K 7>8 Ireat Bliss, MaBrasattva
LA6 6U8 BA8 6>6 K Jo, are t/e deity% beco-e visible 6>6 K7E
and instantaneo,sly it beco-es t/e Blessed Ilorio,s Cakrasa-vara,
/is body colored bl,e5
And t/en, after t/e res,ltant 6er,ka is generated, t/e retin,e of t/e
-andala is conte-platively created in t/e sa-e way%
11. #!E (1+# OF ?ERS4 11(
"n t/e 7secret place7 of t/e Fat/er t/ere co-es fro- 6U8% a
bl,e vaBra, fro- BA8 a red ge- Nat its tipO, and t/e /ole is blocked by
a yellow P6A15 "n t/e 7place of space7 of t/e 8ot/er t/ere co-es
fro- A6 a red lot,s, fro- >8 its bl,e ant/ers, and t/e /ole is
blocked by a yellow P6A15
By t/e so,nd of t/e Bliss of t/e ,nion of t/e Fat/er and 8ot/er and
by t/e lig/t fro- t/eir /earts, t/ere are invited all t/e 1at/a'gatas of
t/e ten directions5 Entering t/ro,g/ t/e B,nct,re of -y eyebrows,
t/ey arrive in -y /eart and -elt into l,stC descending t/e central
c/annel, t/ey pass t/ro,g/ t/e ge- and fall into t/e vagina of t/e
8ot/er, and t/ey ass,-e t/e roles of t/e deities w/o reside in t/e
residential -andala5
1/e retin,e of t/e -andala radiates o,t fro- t/e 8ot/er<s wo-b,
step by step, and t/ey take t/eir proper places in t/e divine -ansion5
1/is -ore elaborate generation of t/e sy-bolic being /as been worked
into -any of t/e classic sc/e-atiFations of t/e Process of Ieneration as
a w/ole5 1/,s we find t/at t/e cycles of Ja-antaka talk of 7fo,r
yogas7C as it is said in t/e #antra of the lack 2layer of DeathC
1I1
First t/e conte-plation is yoga,
second is further yoga,
t/ird is higher yoga,
and fo,rt/ is great yoga4
And t/e sa-e te9t elaborates ,pon t/ese fo,r%
1/e perfected MaBrasattva,
we -aintain, is yoga7
wit/ t/at as its ca,se, t/e divine body
is known as further yoga7
t/e co-plete perfection of all t/e retin,e
we /old to be higher yoga7
e-powering body, speec/, and -ind,
t/e eyes of t/e deity and so on,
absorbing t/e knowledge retin,e,
great offerings and praise,
is called great yoga4
1/,s, 1songk<apa glosses, yoga is t/e -editation of t/e 7MaBrasattva,7
t/e 7ca,sal Bearer of t/e MaBraEpossessing an essence of Dnowledge of
P,rityEevoked t/ro,g/ t/e five realiFations,7 and further yoga is t/e
yoga of t/e res,ltant Bearer of t/e MaBra5 !igher yoga is t/e 7perfection
of t/e retin,e% t/e Fat/er and 8ot/er enter into ,nion, t/e retin,e of
t/e deities generated in t/e lot,s radiate o,t and are arrayed eac/ in
/is own place57 And, finally, great yoga incl,des all
t/e re-aining acts of t/e rit,al% 7e-powering body, speec/ and -ind nd
so on, absorbing t/e knowledge being, sealing wit/ t/e initiation,
offerings and praise57 And /e adds%
1)
{11 t/e yogas w/ic/ are t/e fo,ndation of t/e Process of Ieneration
are s,bs,-ed ,nder t/ese fo,r yogas% t/e first two Gt/e evocation
of t/e c/ief Fat/er'8ot/erH are considered 7little yoga57 After t/at
t/e t/ird yoga Gadding t/e perfect evocation of t/e retin,e of
deitiesH is 7-iddle yoga57 And finally evoking oneself as of one
taste wit/ t/e knowledge being, e-powering one<s eyes and so on,
is 7great yoga57
"n t/e #antra of the Diamond &avilion
1
*
I%
t/e entire rit,al se;,ence of
t/e 6evaBra cycle is arranged ,nder 7si9 li-bs,7 beginning wit/ t/e
generation of t/e divine -ansion fro- B62U8, t/e seed of t/e
B,dd/a Mairocana, and incl,ding t/e f,rt/er acts of offering and
praise and t/e 7tasting of nectar7Et/e vis,aliFation of t/e -antra
7iss,ing fort/ wit/ lig/t fro- t/e 6U8 in one<s /eart, traversing t/e
vaBra pat/ t/ro,g/ t/e central c/annel, circling t/ro,g/ t/e <lot,s< of
t/e goddess and ,pward fro- -o,t/ to -o,t/57
1.
1/,s it says%
6aving -ade perfect t/e fo,ndation of B,dd/a/ood,
t/e s,bstance of t/e tr,t/ of t/e All'Beneficent,
/aving conte-plated t/e five aspects,
one s/o,ld do t/e -eans of evoking t/e s,pre-e deity,
likewise arraying t/e -andala,
offerings and praise, nectar, and so on%
if one conte-plates wit/ t/is se;,ence,
we /old it to be t/e yoga of 7si9 li-bs57
3,rBayacandra
1(
correlates t/ese si9 li-bs wit/ t/e si9 fa-ilies of
B,dd/a spoken of in t/e 8ot/er 1antras%
3oing 7dia-ond l,st7 and conte-plating
t/e separation of t/e divine -ansion of B,dd/a/ood,
initiation and t/e tasting of nectar,
offerings and praise% conte-plate t/e si9 li-bs5
4/at is t/is si9'li-bed yoga:
By it one ;,ickly gains t/e -agical attain-ents5
1/e palaceC B,dd/a Mairocana,
t/e initiationC Aksob/ya 1at/agata,
lasting nectarC A-itab/a,
praiseC glorio,s 2atnasa-b/ava,
offeringsC A-og/asidd/i<s perfect offering,
lustC MaBrasattva5
1/,s t/e first li-b is t/e vis,aliFation of t/e residential -andalaC as
"ndrabod/i says%
1
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Conte-plate t/e 7so,rce of all events,7 vis,aliFe t/e
B,dd/a placed t/erein5 5 5 5 1/e great Con;,eror Mairocana
is born fro- t/e syllable of t/e 3/ar-a real-C /e arrays
t/e B,dd/as in place5
1/e first li-b, says 1songk<apa, 7is t/e conte-plation of t/e divine
-ansion, t/e place of B,dd/a/ood, arisen fro- Mairocana% t/e reason for t/is
is t/at t/e body is t/e residence of t/e -ind% Mairocana, too, is t/e essence of
t/e <aggregate of for-< of t/e 1at/agatas, and so /e generates t/eir residential
divine -ansion57ye 1/e second li-b is t/e act,al generation of t/e deity, /ere
called 7dia-ond l,st57 1/e Diamond &avilion says%
>ne s/o,ld conte-plate t/e five aspects,
first vis,aliFing t/e person,
t/en radiating t/e circle of dakinls5
1/e gandharva enters
and fallsC t/ey -eltC t/inking of t/e-
t/e goddesses of t/e ;,arters aro,se it5
Aro,sed, t/ey draw in t/e retin,e%
on t/e eyes Lady 3el,sion and so on,
and t/e t/ree 3ia-onds arrayed in t/e t/ree places5
1/is t/en is 7dia-ond l,st7%
knowledge enters in act,ality5
1songk<apa glosses t/is as follows%
"n t/e second li-b one generates t/e ca,sal Fat/er'8ot/er Bearer of t/e
MaBra t/ro,g/ t/e five realiFations, e-powers t/e two 7secret places7 and
perfor-s t/e pride of l,st, prod,ces t/e goddesses of t/e retin,e and arrays
t/e- in place, aro,ses t/e -elted deity wit/ song, arises t/erefro-,
e-powers t/e eyes and so on and absorbs t/e knowledge being% t/ere is no
one w/o does not /old t/at all t/ese are incl,ded ,nder t/e li-b of 7l,st57
6ence all of t/eseEfro- conte-plating t/e five realiFations w/ic/
generate t/e deity w/o resides in t/e residence, t/ro,g/ t/e perfect generation
of t/e sy-bolic retin,e, e-powering and absorbing t/e knowledge beingEis
t/e perfor-ance of MaBrasattva, t/e pride of /is l,st, and t/e prod,ction of t/e
retin,e fro- oneself% t/is is t/e second li-b5
1/e reason for s,bs,-ing 7l,st7 ,nder MaBrasattva is beca,se /ere one
e-anates t/e deities of t/e retin,e fro- t/e 7t/o,g/t of enlig/ten-ent7 Nt/e
,nion of vaBra and lot,sO of t/e Fat/er and 8ot/er, and t/erefore t/e two
c/ief deities -,st perfor- 7l,st7% and t/at is /eld to be MaBrasattva5
fo,r re-aining li-bs are given by "ndrabod/i, one in eac/ of t/e
following lines%
1/e eig/t -antra goddesses initiate,
and one s/o,ld taste, the nectar7
t/e eig/t goddesses -ake offerings,
and one s/o,ld praise t/e conB,red retin,e5
And 1songk<apa again identifies eac/ li-b wit/ a B,dd/a5
#i-ilarly, t/e Diamond )arland #antra,
1II
part of t/e I,/yasa'-aBa cycle,
speaks of 7t/ree -editations7% /ere first preparations incl,des t/e preli-inary
acts and t/e co-plete generation of t/e Fat/er'8ot/er deity, t/e highest king
of the mandala is t/e deity as radiating t/e divine retin,e fro- wit/in t/e
wo-b of t/e 8ot/er, and t/e highest king of the ritual is t/e co-plete -andala
e-ployed in serving t/e ai-s of all beings5
1/ese t/ree -editations, again, are identified wit/ t/e t/ree bodies of
B,dd/a/ood% in t/e first preparations, says 1songk<apa, t/ere is t/e e-anation
of t/e divine to acco-plis/ first one<s own ai-, so t/is is considered t/e
Essential Body or 3/ar-a BodyC t/en t/e first bodies of 7for-7 arise to serve
t/e ai- of ot/ers t/ro,g/ t/e power of t/e Essential Body, so t/e /ig/est king
of t/e -andala is considered t/e Body of BlissC and t/en t/e divine /osts serve
t/e ai- of beings in t/e ten directions, eac/ one e-anating w/ile staying in /is
own place, so t/e /ig/est king of t/e rit,al is considered t/e Body of
1ransfor-ation5
"n t/e rit,als based on t/e Arya co--entatorial tradition of $agarB,na and
/is followers, /owever, t/e first preparations are e9panded to incl,de t/e
entire generation t/ro,g/ t/e absorption of t/e knowledge being, and t/e two
/ig/est kings are toget/er correlated wit/ t/e initiation of t/e deity5
Candraklrti<s .llumining +amp t/,s says t/at t/e great evocation spoken of in
t/e )uhya-sama-a #antra incl,des bot/ t/e /ig/est king of t/e -andala and t/e
/ig/est king of t/e rit,alC it is t/e 7great7 evocation beca,se t/ese two /ig/est
kings 7perfor- t/e actions of a B,dd/a7 and acco-plis/ t/e great ai- of ot/ers5
1/e first t/ree of t/e )uhyasama-as fo,r li-bs of approac/ and evocation,
t/en, are all incl,ded ,nder first preparations, and t/ey are 7s,bsidiaries of
acco-plis/ing one<s own ai-57
"n t/e co--entatorial tradition of B,dd/aBnana and /is Evocation 3amed
'll-$eneficent, on t/e ot/er /and, all fo,r of t/ese
11! #!E (1+# OF #
1 119
li-bs of approac/ and evocation are applied separately to t/e
Fat/er, t/e 8ot/er, and t/e /ig/est king of t/e -andala, w/ic/ are
t/en called t/e 7little,7 t/e 7-iddle,7 and t/e 7great7 for-s of t/e fo,r
li-bsC t/e rit,als of I,/yasa-aBa based on t/is sc/ool are in
conse;,ence so-eti-es e9traordinarily invol,ted and diffic,lt to
follow5
Ritual seTuence Four lim$s Four yogas #hree
meditations
#i9 lim$s
E-ptiness Approac/ First
preparations
Protective circle
3ivine -ansion Mairocana
1H #y-bolic being%
Ca,sal Bearer of
t/e MaBra
Joga
2es,ltant Bearer
of t/e MaBra
F,rt/er yoga
2adiation of t/e
2etin,e
6ig/er yoga 6ig/est king
of t/e -andala
MaBrasattva
l,st
)H E-powering t/e
senses
$ear
evocation
Ireat yoga 6ig/est king
of t/e rit,al
*H Dnowledge
being
Evocation
.H #caling Ireat
evocation
Aksob/ya
>fferings A-og/asidd/i
Praise 2atnasa-b/av
a
1asting nectar A-itab/a
2ecitation
E9cept for t/ese Grat/er i-portantH co-plications, t/e fo,r -aBor
classic sc/e-as of t/e Process of Ieneration -ay be easily seen in t/e
acco-panying table5 And 1songk<apa concl,des /is disc,ssion
o
f
t/ese syste-s by saying% 71/ese are t/e notewort/y classifications of
t/e Process of Ieneration% if one e9a-ines a rit,al wit/ t/ese as a basis,
one will know w/et/er t/e -ain points of t/is first Process are
co-plete or not57
1!
"n all t/ese dry and sc/olarly analyses we -ay yet see t/e /and of
-agical sy-bolis-5 1/e e-otional power of se9,al i-agery is /arnessed
to t/e -agic of identity, and we can perceive t/e direction t/e
correspondences will take% t/e processes of birt/ are /o-olo'giFed to
t/e creation of t/e deity and t/e ac/ieve-ent of B,dd/a'/ood5 1/e
body of t/e yogin contains all t/ese wit/in it, and it is in t/is /ig/ rit,al
of t/e -onastic c,ltEwit/ its preli-inary pattern of five realiFations
and its -anifold correspondencesEt/at we find t/e greatest
elaboration of -agical analogy5 1/ere are, indeed, any n,-ber of
variations ,pon t/e basic o,tline, especially in t/e generation of t/e
sy-bolic beingC a few sc/oolsEnotably t/e Arya tradition of
co--entary on t/e I,/yasa-aBa cycleEdepart so-eti-es radically
fro- o,r sc/e-e5 B,t all t/ese variations s/are t/e sa-e basic
str,ct,re and an essential core of -agical correspondences, w/ic/
1songk<apa analyFes after a lengt/y disc,ssion of individ,al differences
and w/ic/ /e correlates not only wit/ deat/, birt/, and $ardo b,t also
wit/ t/e individ,al events of t/e pat/ to B,dd/a'/ood5
"t -ig/t be well to review briefly t/e standard se;,ence of Bod/i'
sattva #tages over w/ic/ t/e Me/icle of t/e 8antra grants -agical
control, and w/ic/ re;,ire in t/e Me/icle of t/e Perfections t/ree
7incalc,lable eons7 to traverse%
19
**H>n t/e #tage of t/e 7Beginner7 t/e aspirant strives to ac
;,ire /is stocks of -erit and knowledge% t/is is e;,ivalent to
t/e
7Pat/ of Acc,-,lation57 1/is #tage e9tends fro- t/e
first
t/o,g/t of enlig/ten-ent t/ro,g/ t/e conte-plative growt/
of
fait/ and wisdo-, ,ntil t/e e9perience, of 7war-t/,7 t/e
first
signpost of s,ccess in -editation5
*.H>n t/e #tage of 7Practicing wit/ Conviction7 t/e Bod/isat'
tva c,ltivates t/e fo,r 7aids to penetration,7 beginning wit/
t/e
e9perience of 7war-t/,7 t/ro,g/ 7cli-a9,7 7acceptance,7
and
finally t/e 7/ig/est event in t/e world57 1/is is e;,ivalent to
t/e
7Pat/ of Preparation,7 w/ereon t/ese -editative
e9periences
#!E (1+# OF ki{{
overco-e and e9pel t/e antit/esis between s,bBect and obBect
and lead to nondiscri-inative knowledge5 1/en t/ere is t/e
-o-ent of 7i--ediate s,ccession7 w/ere t/e 7/ig/est event i
n
t/e world7 is transfor-ed into t/e s,pra-,ndane state of t/e
first of t/e ten basic stages of t/e Bod/isattva5
*(H1/is 7first stage,7 called 7t/e Boyf,l,7 is, like t/e re-aining
ones, associated wit/ t/e partic,lar Perfection t/at is
/eld to
c/aracteriFe it5 1/is is e;,ivalent to t/e 7Pat/ of Mision7
w/ere
t/e Bod/isattva for t/e first ti-e tr,ly 7sees7 t/e Fo,r
$oble
1r,t/s% /e sees s,ffering, its ca,se, its cessation, and t/e
pat/
to its cessation, and it is t/is pat/ t/at /e ne9t
proceeds to
develop5
*+H1/e re-aining basic stages are traversed in order5 "t /as taken
t/e Bod/isattva one incalc,lable eon to reac/ t/e first
stage and
it will take anot/er to reac/ beyond t/e sevent/C for
,pon t/e
eig/t/ stage /e is no longer liable to reversal since /e is
bo,nd, in
only one -ore eon, for B,dd/a/ood5 1/ese nine re-aining
basic
stages are t/,s e;,ivalent to t/e 7Pat/ of 3evelop-ent,7
w/ic/
c,l-inates in t/e 3ia-ond'like Conte-plation,
w/erein t/e
Bod/isattva f,lfills t/e Perfections of 8editation and
4isdo- and
destroys all t/e resid,es of defile-ent in t/e -o-ent
before /e
ac/ieves enlig/ten-ent5
*HFinally, in t/e -o-ent of 7instantaneo,s realiFation,7 t/e
Bod/isattva reac/es t/e #tage of a B,dd/a, t/e 7Pat/
beyond
Learning57
1/is Bod/isattva Pat/, and t/e -ost i-portant events ,pon it,
are o,tlined in t/e acco-panying table5
$ow s,ppose, says 1songk<apa, t/at so-eone acc,-,lates t/e
kar-a t/at is t/e ca,se of /is taking birt/ in a wo-b, and t/en dies
and reac/es t/e inter-ediate state of t/e $ardo4 As a $ardo-aBare-
ness /e enters into a -ot/er<s wo-b and stays t/ere ,ntil /e is born
o,tside, and t/en /e /i-self takes a wife and begets sons and
da,g/ters5 $ow s,ppose too t/at /e w/o /as done all t/ese t/ings
7-akes t/e- into religio,s obBects7 and conte-plates t/e Process
of Ieneration in accord wit/ /e-5
First /e will vis,aliFe t/e field of /osts and acc,-,late t/e stocks,
w/ic/ is like acc,-,lating t/e kar-a t/at ca,ses /i- to be born in
t/is world5 6ere t/e acts, s,c/ as t/e 7intentional7 and 7act,al7
t/o,g/ts of enlig/ten-ent, are in co--on wit/ t/e Me/icle of t/e
Perfections% and t/is -ay also be correlated wit/ t/e
Bod/isattva<s Pat/ of Acc,-,lation, as it says in
Ab/ayakarag,pta<s (lusters of #raditionC
1>=
Acc,-,lationE
Preparation
Mision
3evelop-entE
Beyond learning
1)&
UVO2!.&
1)1
1/,s it is% t/e Bod/isattva<s stage of acc,-,lation is like t/e
state of being in t/e world, beca,se /e acc,-,lates t/e stocks
co-pletely, in accordance wit/ t/e LawC b,t /ere /e acc,-,lates
o
nly t/e -erit of C/arity and so on, w/ereas before /e acc,-,lated
bot/ virt,e and evil5
(ontemplative events
Five aids to
liberation%
*!H Fait/
*9H #triving
.&H 8indf,lness
.1H Conte-plation
.)H 4isdo-
'Practicing wit/
conviction
.*H 4ar-t/
..H Cli-a9
.(H Acceptance
.+H 6ig/est event
in t/e world
"--ediate s,ccession
'G1H 1/e Boyf,l
|G)H 1/e stainless 'G*H
1/e ill,-ining 'G.H 1/e
fla-ing 'G(H 1/e /ard'to'
con;,er 'G+H 1/e face'to'
face |GH 1/e far'going '
G!H 1/e i--ovable 'G9H
1/e good'insig/t G1&H 1/e
clo,d of t/e Law
3ia-ond'like
conte-plation
"nstantaneo,s
realiFation
'B,dd/a
1
)
# WO2!.
1
)
$e9t, t/e
conte-plation of
E-ptiness is like deat/,
beca,se w/en one
decides t/at t/e
7aggregates7Et/e
fo,ndation of clinging
to 7"7 and 7-ine7Eare
essenceless, t/eir
7appearances7 are
n,llified, and it is like
giving ,p one<s worn'
o,t aggregates at t/e
-o-ent of deat/5 And
t/is too -ay be
correlated wit/ t/e
Bod/isattva<s Pat/ of
Preparation, as
Ab/ayakarag,pta says%
1/e stage of
7practicing wit/
conviction7 is like t/e
state w/ere t/e pat/ of
deat/ first beco-es
visible, beca,se it is
in/erently a
preparatory 7aid to
penetration57 After
t/is, at t/e end of t/e
preparatory state Glike
t/e after'deat/ $ardo
w/en one<s being in
t/e world is c,t offH,
one is in t/e state of
7i--ediate
s,ccession7 to t/e
7Boyf,l7 stage, as
nat,rally as one
instant passes on fro-
t/e dissol,tion of t/e
end of t/e preceding
one5
1/,s t/e 7/ig/est event
in t/e world,7 says
1songk<apa, beco-es
t/e 7i--ediate
s,ccession7 to t/e, first
of t/e ten Bod/isattva
stages, B,st as t/e $ardo
is preparatory to t/e state
of being in t/e wo-b5 As
it says in t/e ' dornment of
the 2utras of the
)reat6ehicleC
1
W
1
1/en
wit/o,
t
/indra
nce
one ;,ickly to,c/es
-editation5
$e9t t/e practitioner
vis,aliFes t/e generation
of t/e deity, w/ic/ is like
entering into t/e wo-b
fro- t/e $ardo and
growing t/erein as an
e-bryo5 1/is too -ay be
correlated wit/ t/e
Bod/isattva<s growt/
t/ro,g/ t/e ten stages, /is
Pat/s of Mision and
3evelop-ent, as
Ab/ayakarag,pta says%
After t/at, as t/e state
of being in t/e wo-b
follows ,pon t/e
dissol,tion of t/e
for- Gw/atever it
wasH w/ic/ one /ad in
t/e state of $ardo, t/e
state of t/e ten
Bod/isattva stages is
to be to,c/ed after t/e
dissol,tion of
7i--ediate
&erfectio
n
&at
h
'Fo,r aids
to'
penetration%
'C/arityE
'Mirt,e
Acceptance'
#trivingE
8editation'
4isdo-
8eans
2esolve
#trengt/
Dnowledge'
s,ccession,7 beca,se
N,p to t/is pointO
t/eBod/isattvas are still
possessed of
obsc,ration5
6ere, says 1songk<apa,
t/ere are two
possibilities% t/e
practitioner -ay 7enter
t/e wo-b7 eit/er wit/ or
w/ito,t 7-elting57 L,st
as a gandharva enters t/e
wo-b wi/to,t -elting,
t/e seed syllable t/at
radiates lig/t /as 7t/e
nat,re of t/e $ardo-
heing,< placed between
two orbs t/at are se-en
and blood, t/e latter 7like
a s,n arisen fro- -any
-ont/ly periods of
wo-en57 1/,s, w/ere a
te9t says t/at a s,n is
generated fro- t/e
consonants Gas in t/e
rit,al of Cakrasa-'vara,
aboveH, 7t/e intention is
to consider it a <red
-oon<7C t/e entry
between t/ese two
7-oons7 of t/e 7syllable
sy-boliFing $ar-do< is
like a $ardo-$eing
entering wit/in t/e
-i9ed se-en and blood
of its parents5
1/,s, too, t/e si9teen
vowels above t/e central
t/rone sy-boliFe t/e
7si9teen portions of
se-en w/ic/ are t/e
inner places of t/e
body7% t/ese are divided
into 8eans and
4isdo-, -aking t/irty'
two t/e n,-ber of t/e
bodily 7signs of
B,dd/a/ood7, and for
t/at reason t/e vowels
too are do,bled5
Ab/ayakarag,pta ;,otes
t/e following verses%
1/e syllable
A is at t/e
base of t/e
t/,-bs,
t/e syllable A
on t/e calves
of t/e legs,
t/e syllable "
on t/e two
t/ig/s,
t/e syllable "
on t/e secret
place,
t/e syllable U
on t/e base of
t/e navel,
t/e syllable &
on t/e belly,
t/e syllable 2
between t/e
breasts,
t/e syllable 2
on t/e /ands,
t/e syllable L
on t/e neck,
t/e syllable L
on t/e lips,
t/e syllable E
on t/e c/eeks,
t/e syllable
A" on t/e
eyes,
t/e syllable Z
on t/e nase of
t/e ears,
t/e syllable
AU on t/e
/eads,
t/e syllables
A8 and A6
on t/e crown5
Let t/e wise
-an
conte-plate
in t/is way%
/e will be
placed in t/e
w/iteness of
fort,ne
and t,rned
fro- t/e
blackness of
adversity5
1/ese are t/e si9teen
portions of se-en, t/e
t/o,g/t of enlig/ten-ent
wit/in t/e bodyC t/ey are
si-ilarly placed in t/e
#antra of the 'ppearance
of (akrasamvara,
1
W
"
and
2atnaraksita says in /is
co--entary t/ereon%
1!*
71/e left side5557
-eans t/at t/e
7w/iteness of
fort,ne7 is taken as
t/e left side of t/e
body, fro- t/e
t/,-bs to t/e /ead
Nt/e order of t/e verses
aboveO, and t/e
7blackness of
adversity7 enters in on
t/e rig/t side, fro-
t/e /ead to t/e
t/,-bs5
1/,s t/e si9teen
portions are divided into
t/irty'two, according to
t/eir position on t/e left
or rig/t side of t/e body,
and t/e two /alves of
t/e body are correlated
again wit/ 8eans and
4isdo-, as
2atnaraksita ;,otes t/e
!eva-ra #anlra
N"5viii5(&O%
1
/
e

B
l
e
s
s
e
d

>
n
e

i
s

t
/
e

f
o
r
-

o
f

s
e
-
e
n
,

a
n
d

t
/
e

L
,
s
t
f
,
l

L
a
d
y

i
s

t
/
e

B
l
i
s
s

t
/
e
r
e
o
f
5
1/en, again, t/ere are
t/irty'fo,r consonants
above t/e central t/rone,
fro- DA to D#AC and to
t/ese are added si9
-oreGJA 2A
1
)
#
W
O
1
LA MA 3A 36AH,
-aking forty, 7possessed
of -enstr,al blood57
1/ese are divided into
8eans and 4isdo-E
E-ptiness and Bliss E
-aking eig/ty, t/e
n,-ber of t/e bodily
7secondary signs of
B,dd/a/ood,7 and for
t/at reason t/e
consonants too are
do,bled5
>f co,rse, not all te9ts
do,ble t/e vowels and
t/e consonants, nor is
t/ere any strong
agree-ent ,pon w/ic/
prod,ces t/e -oon and
w/ic/ t/e 7second -oon7
or 7s,n57
1!.
B,t t/e basic
core of sy-bolis- is
clear% t/e syllable enters
between t/e se-en and
t/e blood, and t/e
practitioner enters t/e
wo-b5 1/en 7fro- t/e
appropriate seed between
t/e two -oons Gor t/e
-oon and t/e s,nH, one
conte-plates t/e
transfor-ation into t/e
e-ble- -arked wit/ t/e
seed57 "n -any of t/ese
rit,als t/is e-ble- is a
five'pronged vaBraC as t/e
(lusters of #raditions
e9plains in one place, its
five prongs are t/e feet,
/ands, and /ead of t/e
e-bryo, and in anot/er
place t/at its five prongs
are t/e five fingers and
toes on eac/ /and and
eac/ foot, and t/e five
sense'organs on t/e /ead%
7anyt/ing, in fact,7 says
1songk<apa, 7classified
into a gro,p of five57
6evaBra<s e-ble- -ay
be a sk,ll bowl, and t/at
of t/e 2ed #layer of
3eat/ a stick%
7accordingly we believe
t/at anyt/ing w/ic/ can
sy-boliFe t/e
develop-ent of t/e body
in t/e wo-b is
per-issible57
>n t/e ot/er /and, if
t/e deity 7-elts7 and is
7aro,sed wit/ song,7
t/en t/e ca,sal Bearer of
t/e MaBra perfected fro-
t/e five realiFations is
like t/e fat/er and
-ot/erC fro- t/e entry
of t/e $ardo-$eing ,p to
b,t not incl,ding t/e
perfection of t/e deity<s
body, everyt/ing is
correlated wit/ t/e state
of being in t/e wo-b5
1/,s t/e retin,e enters
into t/e ca,sal deity and
traverses t/e vaBra pat/C
Ab/ayakarag,pta
disting,is/es two
traditions of interpreta=
tion% one -aintains t/at
t/is descent t/ro,g/ t/e
penis into t/e wo-b
sy-boliFes t/e obsc,ring
wit/ greater degrees of
l,st in t/e $ardo as one
descends toward a
wo-bC t/e ot/er
-aintains t/at it serves to
sy-boliFe t/e l,st for t/e
Bliss t/at is t/e essence
of t/e 8eans and
4isdo-Et/e se-en and
bloodEw/ic/ co-e fro-
t/e f,t,re fat/er and
-ot/er5
Again, /ow does t/e
ftardo'being enter into t/e
ca,sal deity :
Ab/ayakarag,pta says%
For t/at sa-e reason
t/e Blessed >ne
e9po,nded
intentionally in t/e
1antras, teac/ing to
so-e deities t/at t/e
sentient being Et/e
gandharvaEenters
t/ro,g/ t/e 7golden
gate,7 to so-e t/at it
enters t/ro,g/ t/e
-o,t/, and to so-e
t/at it enters 7in
anot/er way57
1/,s t/e gandharva -ay
enter t/ro,g/ t/e top of
t/e /ead Gt/e 7golden
gate7 or t/e 7gate of
Mairocana7H or t/ro,g/
t/e -o,t/C or it -ay
enter 7in anot/er way,7
into t/e vagina of t/e
8ot/er5 1/ese are t/e
t/ree gates t/ro,g/
w/ic/ it enters, says
1songk<apa, and t/ese are
t/e ca,ses for its entering
t/ro,g/ t/e-% a
gandharva enters
t/ro,g/ t/e -o,t/ o,t of
a desire to 7s,ck t/e
/oney7 fro- one of its
parents< lips, and it
enters t/ro,g/ t/e gate
of Mairocana o,t of a
desire to stroke one of
its parents< /air5 "n bot/
instances it enters
t/ro,g/ t/e gate of t/e
fat/er if it /as l,st for a
-ale, and t/ro,g/ t/at of
t/e -ot/er if it /as l,st
for a fe-ale Galt/o,g/
so-e /old t/at in t/ese
cases it enters only
t/ro,g/ t/e -ot/erH5 And
t/e arg,-ent is t/e sa-e
for entering into t/e
vagina, eit/er directly or
t/ro,g/ t/e Fat/er<s
penis, for 7t/ere is no
one way it is done7C it
-ay enter t/e first
t/ro,g/ t/e 7lot,s7 of
t/e 8ot/er, or it -ay
enter into t/e Fat/er
and traverse t/e vaBra
pat/ into t/e wo-b5
4/en it enters t/e
wo-b, /owever, bot/
Fat/er and 8ot/er
7beco-e as if senseless
wit/ Bliss7C its entry is
t/e 7condition for Fat/er
and 8ot/er to -elt wit/
great l,st,7 and t/ey
re-ain in t/e for- of a
7drop57 1/en t/e -elted
deity is aro,sed wit/
song% if correlated wit/
t/e 7fr,ition,7 t/is is t/e
practitioner Gas B,dd/aH
being aro,sed to t/e ai-
of beings wit/ t/e Fo,r
"--eas,rables and
arising in a body of for-
for t/e sake of /is
followersC if correlated
wit/ t/e 7t/ings to be
p,rified,7 t/e fo,r
goddesses w/o aro,se
t/e deity wit/ song are
t/e fo,r ele-ents, so it is
e;,ivalent to t/e
;,ickened foet,s being
7/eld wit/ eart/,
a-assed wit/ water,
ripened wit/ fire, and
e9panded wit/ air57
"f t/e deity in t/e
partic,lar rit,al does
not -elt and is not
aro,sed wit/ song, t/en
t/e first fo,r
realiFations are
considered to be t/e
ca,sal deity, and t/e
fift/ t/e res,ltant deityC
w/en t/e deity does
-elt, all five
realiFations perfect t/e
ca,sal deity, and t/ere
t/e seed syllable
Gbetween t/e two orbsH is
not taken as t/e $ardo-
$eing4
1/,s, finally, t/e
practitioner perfects t/e
body of t/e c/ief Fat/er'
8ot/er, w/ic/ is like
being born o,t fro- t/e
wo-bC and t/e /ig/est
king of t/e -andalaE
bot/ t/e Fat/er and
8ot/er prod,cing t/e
-ale and fe-ale deities
of t/e retin,eEis like t/e
begetting of sons and
da,g/ters Gin t/e original
e9a-pleH5 As it says in
t/e (lusters of #raditionC
1)+
#!E (1+# OF #'R'4
1)
6aving grasped t/e perfected fr,it Nof /is kar-a } t/e bodyO, /e is born
t/at /e -ay e9perience all sense obBects, for /e e9periences t/e obBects of all
/is senses5 1/en t/e Body of 1ransfor-ation in t/e state of radiating t/e
deities is like t/e state of begetting sons, and so on5
1/is too -ay be correlated wit/ t/e Bod/isattva<s Pat/ beyond Learning, and
Ab/ayakarag,pta ;,otes t/e #antra of 9ystic 1nionC
19X
1/,s in t/e sense of being preparatory
t/e ten -ont/s are t/e ten stages%
t/ey bot/ fall ,nder t/e r,bric of ten stages of beings5
1/e p,rport, says 1songk<apa, is t/at fro- entering into t/e wo-b ,ntil being
born o,tside is correlated wit/ t/e ten Bod/isattva stagesC so t/ose
inter-ediate stages -,st be classified as t/e Pat/s of Mision and
3evelop-ent, and being born as t/e Pat/ beyond Learning5
1songk<apa concl,des t/is lengt/y analysis wit/ a s,--ary of its -ain
points, w/ic/ gives a concise res,-e of t/e -agical sy-bolis- o,tlined above%
1!(
"n t/e Process of Ieneration, it is necessary to recogniFe t/e 7t/ing to be
p,rified7 and t/e 7p,rifier7% t/e -et/od of t/is recognition is t/e
conte-plation of birt/, deat/ and $ardo B,st as t/ey are% so /ere we -,st
disc,ss in addition t/e act,al way in w/ic/ one 7takes birt/57
6ere, t/e one w/o takes birt/ is t/e conte-plating pratitioner5 "n w/at
sort of a body does /e take birt/ : 6e takes birt/ in t/e body of t/e c/ief
Fat/er'8ot/er, t/e res,ltant Bearer of t/e MaBra5 4/ere does /e take
birt/: Upon t/e central t/rone of t/e divine -ansion, in an act,al $ardo
arisen fro- a crossed vaBra5 By acc,-,lating w/at sort of kar-a does /e take
birt/ : By /is 7stocks7Evis,aliFing t/e special field, -aking /o-age and
offerings, awakening /is t/o,g/t of enlig/ten-ent, taking /is vows and so on5
$ow it is not proper t/at /e take t/e 7special body7 of t/e deity in t/at
-anner wit/o,t first abandoning /is ordinary 7aggregates,7 so /e takes it after
/aving n,llified /is 7ordinary appearance7 and 7ordinary ego7 wit/
E-ptiness5
B,t in t/e trackless interval between giving ,p /is for-er 7ordinary
aggregates7 ,ntil /e gains t/e later 7special body7 of t/e deity, /e is not born
in t/e divine body% so it is /ere Gafter conte-plating E-ptiness and before
perfecting t/e res,ltant Bearer of t/e MaBraH t/at /e -,st do t/e yogas of
7reposing in P,re #o,nd7 and so on Nt/at is, t/e conte-plation of t/e
7syllable
~ t/e ftardo'being7O5 6ere, #rlp/alavaBra was once asked% 74/at is t/e point
of dwelling in t/e five syllables Nt/e [Z[ ZY S[
t
iClM" 6>6 in t/e
8ot/er<s wo-bO: >ne s/o,ld take t/e divine body i--ediately after
conte-plating E-ptiness, to serve t/e ai- of beings% b,t /ere one does not
do so57 "n answer to t/is contention /e said t/at /is evocation was written as
an 7antidote to t/e t/ree states,7 so one -,st conte-plate oneself also as
e;,ivalent to a $ardo-$eing4
1/,s t/e ca,sal Fat/er'8ot/er Bearer of t/e MaBra enter into ,nion, after
being perfected fro- t/e five realiFations% and if one sees t/e- t/,s Gsince
one /as t/e aspect of a $ardo-$eingD, one enters into t/e wo-b of t/e 8ot/er5
1/is, too, is clearly stated by #rlp/alavaBra%
76e also enters into t/e glorio,s MaBrasattva w/o is enBoying Ireat Bliss,
seeing t/at all beings enter into /is -o,t/5 3esire arises t/at /e /i-self
-ig/t possess in act,ality t/ose wondro,s creat,res and sense'obBects, and t/is
infallibly res,lts% in t/is conte-plation of t/e 8ot/er as t/e < so,rce of all
events,< any being w/atever Gt/o,g/ possessed of t/e two obsc,rationsH -ay
attain to B,dd/a/ood by entering into /er5 6ence let /i- -ake /is -ind
fir- in t/is -anner% <Beca,se " s/o,ld attain to being All'Beneficent, let -e
enter into t/is very place<Eand in t/e for- of t/e <five syllables of t/e
$ardo-$eing* /e enters like a la-p into t/e secret lot,s of t/e 8ot/er57
6aving granted t/e necessity of doing as /e says, one -,st learn fro-
t/e co--entaries t/e e9act way in w/ic/ one enters5
1/en /e arises t/ro,g/ aro,sing t/e -elted deity wit/ song% we /ave already
e9plained t/at t/is is t/e occassion of perfectly attaining birt/5 "f one well
,nderstands t/e reasons for t/is 7aro,sing t/e -elted deity wit/ song,7
t/en one will knew t/at it is inad-issible t/at a B,dd/a co,ld wis/ to serve
t/e ai- of t/ose /e takes in /and only t/ro,g/ t/e 3/ar-a Body wit/o,t a
body of for-% it is i-possible to effect t/e ai-s of sentient beings in 7reality7
wit/o,t a body of for-, so for t/at reason a follower of t/e Ireat Melicle
-,st consider t/e part of 8eans to be t/e -ost i-portant5
And /aving taken birt/ in t/at -anner, w/at s/o,ld one do ne9t: 1/at is
s/own by w/at follows in t/e te9t% one perfectly generates t/e deities of t/e
7/ig/est king of t/e -andala7C and t/ose w/o /ave been generated are p,t to
t/eir vario,s e-ploy-ents, t/at t/ereby one -ay serve t/e ai-s of beings5
16E P2>CE## >F PE2FEC1">$
1/e Process of Ieneration is a se;,ence of conte-plative events t/at prod,ce
a divine bodyC bot/ t/e body and t/e events are si-,lacra for t/e -agical
control of a wide range of realities5 1/e e9'
1)!
#!E (1+# OF #'R'
WOR2!.
&
1)9
tensive correspondences t/at set fort/ t/e -anip,lable i-ages and
t/eir obBects are fo,nd, as we /ave noted, only in t/e /ig/ rit,als of
t/e -onastic c,lt, w/ere t/e analogies are applied to basically
soteriological ends5 "ndeed, in -any rit,als w/ose intent is -agical
Ew/ose p,rpose is t/e control of aspects of p,blic nonreality rat/er
t/an divine ,nderstandingEt/e generation -ay be abbreviated even
to t/e point of being instantaneo,s5 As 1songk<apa says%
1!+
"f t/e practitioner /as no fit followers on any occasion, /e si-ply
dwells wit/ t/e Body of Ireat BlissC w/en t/ey co-e to /i-, /e
7appears7 to t/e- in a body of for-, so /e aro,ses t/e -elted
deity wit/ song t/at /e -ay act for t/eir benefitC and for t/e sake of
ot/ers /e does not 7-elt7 b,t dwells in t/e ravis/ing 7appearance7
of a body prod,ced instantaneo,sly5
"n rit,als of t/e soteriological type, /owever, t/ese correspondences
provide t/e yogin wit/ a range of -agical control over t/e -ost
i-portant events of /is -ortal and conte-plative life, and t/ese
analogies for- a backdrop of affect even in t/e si-plest evocation,
w/erever t/e yogin appears in t/e body of t/e god, to w/atever end5 A
diagra- of t/e preceding section will s/ow t/at t/ese powers of t/e
divine body fall into two -ain gro,ps%
#aking $irth )eneration
kar-a
stocks
Acc,-,lationEBeginner
8irror'like
E;,ality E
3iscri-inative
I A oi i VP
birt/EG(H Body Beyond LearningEB,dd/a
f P,rity
1/e left'/and col,-nE7taking birt/7Eis an elaboration of t/e
t/reefold 7birt/, deat/, and $ardo,< t/e 7t/ings to be p,rified7 by
t/e 7p,rifiers,7 t/e conte-plative events of t/e generation5 1/is is
t/e sa-e set of -agical powers we /ave seen before in t/e t/ree rites
and t/e fo,r realiFations, /ere e9panded to a fivefold table of
correspondencesC /ere too, w/en t/ese states /ave been
cleansed by t/e Process of Ieneration, t/ey -ay be ripened and
perfected into t/e #tages, t/e Pat/s, and t/e Dnowledges5 1/e
diagra- o-its -any of t/e -inor correspondences of t/e generation%
t/e do,bled vowels above t/e central t/rone, for e9a-ple, ripen into
t/e t/irty'two bodily signs of B,dd/a/ood, and t/e do,bled
consonants into t/e eig/ty secondary signs5 1/is play of -agically
potent sy-bolis- -ay be carried to t/e li-its of ingen,ity, restricted
only by t/e received lists of n,-erical analogies and t/e a,t/ority of
t/e great co--entatorial traditions5 All t/ese correspondencesEt/e
p,rification of events in t/e world and t/eir fr,ition in t/e divine
real-s of B,dd/a/oodEare based on t/e sa-e pre-ise% conte-plative
events are -agical si-,lacra for all ot/er events, and t/e yogin<s divine
body stands between two realities as t/e 7"nnate Union of
appearance and E-ptiness57 74e reBect t/e opinion,7 says
1songk<apa, 7t/at t/e <t/ings to be p,rified< and t/e <p,ri fier< are
connected only -etap/orically57
1!
1/is divine body, prod,ced by t/e Process of Ieneration and
containing in itself and in its own for-ation t/e -agical correspon=
dences t/at control bot/ B,dd/a/ood and t/e world, is called t/e
mantra $ody, for it is t/is body t/at e9ercises t/e power of divine
speec/5 B,t t/is body is yet i-p,reC t/o,g/ it appears and speaks as
t/e god it as yet does not possess t/e f,llness of divine ,nderstanding%
t/e -antra body -,st be p,rified into t/e knoBledge $ody by
i--ersion in t/e Clear Lig/t of E-ptiness5
1!a
1/e ;,estion is% 4/at does t/e yogin do wit/ /is divinity once /e
/as gained it: A deity generated only in frontEas in a rit,al of offering
E-ay be asked to depart wit/ t/e -antra 8U6 K once its 7/eart /as
been aro,sed7 wit/ t/e /o-age, offerings, and recitation of t/e
-antra for w/ic/ it was s,--oned5 1/e practitioner -ay take
e-power-ent fro- t/e deity before /i- by t/e 7process of gat/ering
in,7 vis,aliFing t/at t/e knowledge being separates and dissolves into
/is fore/ead wit/ ZY S[ 6U8C or /e -ay establis/ t/e deity in a
7basis7Ea painting or an i-ageEw/ic/ is t/ereby consecrated,
vis,aliFing t/at t/e knowledge being dissolves into it wit/
#UP2A1"#16A 7#tanding fir- K7 B,t t/o,g/ t/e deity in front
-ay be bot/ re;,ested and coerced by t/e vis,aliFation and recitation
to 7grant t/e -agical attain-ents,7 it is only in t/e divine body
t/at t/e practitioner wields t/e power of attaining t/e divine
enlig/ten-entC t/e opport,nities in self'genera Lion e9tend beyond t/e
-anifest e9ercise of power in t/e world, t/o,g/ t/is is
2tag
e
,noBledg
e
&at
h
deat/ G1H #,c/ness
parentsEG)H 8oon
e-bryoEG*H E-ble-
Practicing
EPreparationE
wit/ Conviction
$ardo-$eine,EG.H #eed "'1en staaes'
i3evelop-ent <
1*&
#!E (1+# OF WOR2!.
&
1*1
certainly a part of t/e basic intention G-any rit,als prescribe t/at t/e
knowledge being be asked to depart t/e yogin, w/o 7dwells steadfastly
wit/ t/e ego of t/e sy-bolic being7 to apply t/e power of t/e deity
,pon p,blic nonrealityH5 B,t in t/e -ost profo,nd of t/e /ig/ rit,als,
t/e self'generation ends wit/ t/e special vis,aliFations of t/e Process
of Perfection, t/e 7gat/ering in and arising7 t/at pl,nges t/e deity
into a divine E-ptiness and allows t/e now p,re knowledge body to
7leap fort/7 fro- t/e Clear Lig/t as t/e 7"nnate Union of t/e Clear
Lig/t and E-ptiness57
1/,s t/e answer to t/e ;,estion, 74/at does t/e yogin do wit/ /is
divinity:7 is si-ply t/is% /e does anyt/ing /e wis/es5 6e -ay control
t/e events of p,blic nonreality wit/ t/e power of t/e -antra, or as a
B,dd/a /e -ay i--erse /i-self in a B,dd/a<s E-ptiness, controlling
/is own appre/ension t/ro,g/ t/e si-,lacr,- of /is divine body5
1/,s t/e rit,al of Cakrasa-vara, w/ose Process of Ieneration we /ave
reviewed above, concl,des its section of self'generation wit/ t/e
following Process of Perfection%
1!!
1/e vowels and consonants, wit/ five'colored lig/t, radiate fort/
fro- -y rig/t nostril, bearing on t/eir tips t/e deities of t/e t/ree
circles of t/e -andalaC t/ey p,rify t/e triple world and -ake it
into t/eir own essenceC and t/e entire worldEnow t/e sa-e as
t/ose dakas and yoginls, innately divineEenters t/ro,g/ -y left
nostril and reac/es t/e level of -y navel5
1/en fro- t/e vowels and fro- t/e consonants appears a -oon of
w/ite and red radiance, and fro- t/ose dakas and yoginls " see a
w/ite and red 6U8C and t/at again beco-es t/e two'ar-ed
Blessed >ne, Fat/er and 8ot/er doing t/e sport of l,stC and by t/e
so,nd of t/eir e9perience of #pontaneo,s Bliss, t/e sy-bolic
-andala is aro,sed and satiated wit/ Ireat Bliss5
Fro- t/e cre-ation gro,nds inward, t/e entire -andala Nin=
cl,ding -yself in t/e centerO is gat/ered in d,e order into t/e
Fat/er and 8ot/er at -y navelC and t/ose two again dissolve
into lig/t and are retransfor-ed into t/e -oon and its 6U85 1/e
-oon dissolves into t/e 6U8, t/e U vowel into t/e 6A, t/at into t/e
/ead stroke, t/at into t/e crescent, t/at into t/e dot, and t/at
dissolves into P,re #o,nd5
1/e P,re #o,nd grows fainter and fainter, ,ntil finally " enter
into t/e inconceivability t/at is free of all obBectification5
1/is is t/e Process of Perfection in one of its si-plest for-s, and we
s/all see a very si-ilar conte-plation in t/e rit,al service of ?@A@
given in c/apter iii5 B,t t/e process is not yet finis/ed, for t/e
practitioner -,st still arise in t/e Body of "nnate Union, 7like a
fis/ le
a
P
-
# fro- water,7 t/at /e -ay serve t/e ai- of beings in a body
of for-5 1/is arising is instantaneo,s, and t/e practitioner dwells in
t/e knowledge body p,rified by its i--ersion in t/e Clear
Lig/t'
4e s/o,ld e-p/asiFe /ere t/e feedback -ec/anis- involved in
t/is conte-plation5 Bot/ processes begin wit/ t/e appre/ension of
E-ptiness, and t/is E-ptiness is always t/e sa-eC it is t/e appre=
/ension t/at differs5 "n t/e Process of Perfection, E-ptiness is
approac/ed by t/e practitioner as deity, and it is appre/ended 7as
it tr,ly is7 by a divine ,nderstanding5 1/e -agical powers of t/e
Process of Ieneration are /ere e9ercised in t/e coercion of
enlig/ten-ent itself% t/e tables of correspondences s/ow t/e practi=
tioner /is control of t/e #tages and t/e Pat/s, /is fr,ition in t/e
Process of Perfection5 1/e yogin -anip,lates t/e very steps of /is
divine generation as si-,lacra for /is ,lti-ate attain-ent% /e can
7gat/er in7 /is -antra body to t/e Clear Lig/t beca,se /e possesses it
in its essenceC /e can arise fro- t/e Clear Lig/t in /is knowledge body
beca,se of t/e -agical analogies /e controls5 1/,s t/e Process of
Perfection is possible only beca,se t/e practitioner is a deity, and a
deity for-ed t/ro,g/ a series of -agically potent conte-plative
eventsC t/,s t/e Process of Ieneration is a necessary prere;,isite for
t/is final appre/ension of t/e absol,te tr,t/5 7Jogins w/o desire
t/e Process of Perfection,7 one te9t typically says, 7-,st b,ild ,pon
t/e fo,ndation of t/e Process of Ieneration57
1!9
1/is feedback works t/ro,g/ a yogin<s entire conte-plative
career5 A beginner in solitary conte-plation, no -atter /ow precise
/is intellect,al training, sees E-ptiness as a sort of vag,e blackness,
called ,p to swallow /is ordinary awareness and labeled in accordance
wit/ t/e intellect,al categories of t/e -onastic college5 Fro- t/e real-
of t/is E-ptiness co-e t/e first /alting vis,aliFations of /i-self as t/e
deityC yet even t/ese s/adowy identifications wit/ t/e divine grant a
-agical control G/owever weakH w/ic/ brings /is final pl,nge wit/ into
Ireat E-ptiness a little closer to tr,e 7non'obBectifiability57 4it/ t/is
greater appre/ension /e begins again% eac/ ti-e /e is -ore of a
deity, and eac/ ti-e /is coercion of t/e divine ,nderstanding beco-es
-ore powerf,l5 6e -oves closer to /is 7nat,ral flow,7 w/erein /e sees
t/at an essence of Clear Lig/t is t/e basic nat,re of all eventsC /e sees
t/at /e /i-self, as t/e deity, is t/e "nnate Union of t/e Clear Lig/t
and E-ptiness5 And by t/e ti-e
1*)
#!E (1+# OF ?EY
1**
/e /as spent si9 -ont/s or a year in rit,al service, /is vis,aliFation
and ,nderstanding reinforce eac/ ot/er% /e is t/e deity beca,se /e
can create t/e deity, and /e can create t/e deity beca,se /e is t/e
deity5
1/is rapid increase of ,nderstandingEt/is ;,ick pat/ of B,dd/a'
/oodEis based ,pon /is -agical power, for it is only t/ro,g/ t/e si=
-,lacra of t/e Process of Ieneration t/at /e can -agically -anip,late
t/e fr,ition of t/e Process of PerfectionC o,t of t/is spiraling ability
co-es t/e power to control all realities, to apply /is vis,aliFation and
recitation ,pon t/e p,blic world, to own t/e ,niverse in /is body5
1/e process of Perfection is generally s,bs,-ed ,nder t/e two
/eadings, 7wit/ signs7 and 7signless57 As 1enpe nyi-a says, ;,oting
t/e Oral #eachings of the +ord of 2ecretsC 71o t,rn i-p,re appearances
into p,re appearances, and to conte-plate t/e- as t/e retin,e of
one<s -andala, is t/e Process of Ieneration5 B,t t/ese -,st be
,nderstood in t/e knowledge of Bliss and E-ptiness% /ence to
conte-plate t/e deep conte-plation <wit/ signs< Gt/e c/annels,
winds, and dropH and <signless< G#,c/nessH is t/e Process of
Perfection57
19&
1/e Process of Perfection Bith signs refers to t/e p/ysical yoga t/at
t/e B,dd/ist 1antras s/are wit/ -any 6ind, traditions, t/e control
of t/e 7winds7 wit/in t/e 7c/annels7 and t/e -anip,lation of t/e
7drop7 t/ro,g/ t/e central c/annel to 7pierce t/e vital centers7 of
t/e divine body5 1/e signless Process of Perfection is t/e 7gat/ering in7
of t/e body of t/e god and 7arising7 t/erewit/ fro- t/e Clear Lig/t of
E-ptiness5 As 1songk<apa says%
191
1/,s if one knows t/e -ain points of t/e tec/ni;,e of bringing
fort/ t/e c/annels, winds and drop, and is able to ,tiliFe t/e winds
and drop in t/e yoga w/ic/ pierces t/e vital centers, t/en one is
able to prod,ce t/e deep conte-plation of t/e fo,r Boys based
,pon reversing t/e evol,tion of one<s bodily ele-ents, and to
adorn t/at conte-plation wit/ t/e Ireat Bliss and Clear Lig/t,
i-posing ,pon it no -ental constr,cts5
B,t to do not/ing else is not t/e conte-plation% rat/er -,st one
base oneself on t/ose tec/ni;,es, and t/en -ove on to prod,ce t/e
entirely p,re view w/ic/ sets fort/ t/e -eaning of 7essenceless'
ness7, beca,seEin ot/er wordsEeven wit/ t/ose two sorts of con=
te-plation one is still ,nable to cross over fro- t/is world5 As it
says in t/e Discourse on the #hought of EnlightenmentC
18"
4/oever does not know E-ptiness
is no fit basis for freedo-%
del,ded, /e will be w/irled abo,t
in t/e si9 destinies, t/e prison of t/is world5
6ence one -,st enter into t/e /o,se of -editation and conte-=
plate t/e -eaning of 7essencelessness57
Fro- t/e general "ndian yogic c,lt,s t/e B,dd/ist 1antras in/erited
t/e notion t/at certain p/ysical -anip,lations of t/e body Gt/e
raising of t/e drop of se-en t/ro,g/ t/e central c/annel to t/e top of
t/e /ead, t/e aro,sing of /eat below t/e navel, and a w/ole co-ple9 of
si-ilar e9ercisesH prod,ce e9periences of bliss or Boy, w/ic/ are often
acco-panied by blaFing lig/ts and roaring so,nds, vis,al and sonic
enco,nters wit/ a divine state5 3asg,pta
19*
/as written e9tensively
,pon t/ese early tec/ni;,esC b,t t/e B,dd/ists, especially as t/e
1antras were incorporated into t/e sc/olarly fra-ework of t/e
,niversity c,rric,l,-, saw t/ese e9periences not as ends in t/e-selves
b,t rat/er as possible -agical si-,lacra wit/in t/e body for t/e
attain-ent of t/e rapt,re of enlig/ten-entC to t/e intellect,al
categories of E-ptiness t/ey added t/e e9periential di-ensions of
Ireat Bliss and Clear Lig/t, always warning Gas aboveH t/at bliss or
lig/t wit/o,t E-ptiness was si-ple sens,al ind,lgence5
1/ere /ave been atte-pts to correlate t/is yoga wit/ act,al p/ysi=
ology, or to interpret it sy-bolically, b,t we -,st bear in -ind t/at t/e
p/ysical events take place wit/in t/e body of t/e god, and t/e
sy-bolis- beco-es a set of -agical correspondences5 "f t/e signless
Process of Perfection coerces t/e divine ,nderstanding of E-ptiness,
t/en t/e Process of Perfection wit/ signs coerces t/e divine e9perience
of t/e Ireat Bliss, t/e divine vision of t/e Clear Lig/t, t/e divine
/earing of t/e 7,nstr,ck so,nd7 of E-ptiness5 And t/is coercion is
-ade t/ro,g/ t/e yogin<s -anip,lation of /is divine body, t/e
pri-ary si-,lacr,- for t/e e9perience, w/ic/ in t,rn beco-es t/e
si-ilacr,- for t/e attain-entC t/e divine e9perience is bro,g/t abo,t
t/ro,g/ possession of t/e divine body and t/e attain-ent of
E-ptiness is bro,g/t abo,t t/ro,g/ possession of t/e divine
e9perience5 All t/ese are based ,pon t/e Process of Ieneration,
w/ic/ provides t/e -agical sy-bolic potency of t/e -ani'p,lable divine
i-age, t/e pri-ary i-pet,s for t/e entire branc/ing tree of realiFation,
w/ose final fr,it is a divine body of "nnate Union, arisen fro-
E-ptiness and possessed of B,dd/a/ood%
1*.
#!E (1+# OF

1*(
(ontemplative Reality
i-age cobBect
Process of Ieneration Process of Perfection
wit/ signs G'signless
gat/ering in s arising
1/ese varied e9periences of bliss, lig/t, and so,nd t,-ble ,pon
t/e yogin as /e nears t/e goal, w/et/er t/ey are coerced by -ani=
p,lation or occ,r spontaneo,sly in conte-plation5 1/,s we find t/e
te9ts speaking of 7t/e e9perience of Lig/t and E-ptiness adorned
wit/ Bliss,7 and we read biograp/ical acco,nts s,c/ as t/e following%
19.
6e entered t/e gate Nof initiationO and began to conte-plate, and
/e gained possession of a body of for- w/ic/ was 7appearance and
E-ptiness57 6e was wit/o,t o,ter or inner, above or below, front or
rear, before or afterC /e was ,n-ade, ,nli-ited, ,ndividedC /e was
wit/o,t essence in appearance, wit/o,t bias in Lig/t, wit/o,t
defile-ent in BlissC /is glow was t/e Clear Lig/t, /is nat,re t/e
,nprod,ced, /is prowess -anifold5 And in t/is real- of ,ndefiled
Ireat Bliss /e saw t/e playEt/e residence and its residents, gods
and goddesses, dakas and dakinlsEt/e s,btle and self'spr,ng
,nderstanding, t/e -irac,lo,s knowledge5 All eventsEinner and
o,terEwere t/e appearance of /is -ind, occ,rring as t/e -anifold
prowess of /is ,nderstanding5
Fro- t/e -o-ent /e gained t/is appearance and E-ptiness /e
penetrated it as t/e Clear Lig/t, ,nconstr,ed, ,nfat/o-able,
e-pty of arising, abiding, and peris/ingC /e co-pre/ended t/e
nat,ral pace of /is ordinary knowledge as a gen,ine and innate
nat,re, and w/atever appeared as t/e play of t/e 3/ar-a Body,
Bliss, and E-ptiness, t/e pit/ of conditioned coprod,ction5 5 5 5
"n t/is state /e p,rified away s,bBect and obBect, and /e perfected
/is prowess of great knowledgeC as an attain-ent fro- t/is real- of
t/e Clear Lig/t of conte-plation, fro- t/en on /e knew t/at
w/atever occ,redEat t/e very -o-ent of its appearance Ewas
itself lig/t and itself clarity, ,nfat/o-able, ,nprod,ced, t/e nat,re
of Ireat Bliss, self'spr,ng, self'erected5
6e realiFed -any 7gateways to conte-plation7% t/e s/ining of
ge-s, t/e la-p of ge-s, t/e s/ining of t/e -oon, t/e la-p of t/e s,n,
t/e seeing of all t/ings5 1/ere appeared in /is -ind endless
insig/ts, visions, s,pernor-al powers, and signs of s,ccess, s,c/ t/at "
cannot write t/e- down, t/ey were so -any and so e9traordinary5
1/is cascade of conte-plative e9periences in t/e Process of Per=
fection is t/e e9periential 7given7 str,ct,red by t/e 1antric te9ts and
t/eir co--entators5 1/is process of refine-ent was bot/ an e9pansion
and a selection, for t/ere occ,red a typically B,dd/ist e9tension of
conte-plative tec/ni;,e to new areas and an e;,ally typical
sc/e-atiFation of t/e res,ltant options5 1/,s t/e sa-e conte-plative
tec/ni;,e -ay be ,sed to different ends% 7piercing t/e vital
centers7Et/e vis,aliFation of a 6U8 -oving wit/in t/e central
c/annel of t/e divine and 7/ollow7 bodyE-ig/t serve as t/e i-age
to t/e obBect of t/e 7-ystic /eat7 and t/e 7fo,r Boys,7 a grad,al
approac/ to t/e Ireat Bliss of E-ptiness, w/ere t/e 6U8 is
si-,lacr,- for t/e drop of se-en, itself /o-ologiFed to t/e t/o,g/t of
enlig/ten-ent5 B,t t/e 6U8 -ig/t also serve as si-,lacr,- for
awareness Gt/e yogin<s own or even t/at of anot/erH and its -otion
-agically control t/e transference of t/at awareness t/ro,g/ t/e gates
of deat/, to a different body, or directly to a P,re LandC or t/e
syllable -ig/t represent t/e practitioner<s life, and its vis,aliFed
i--obilityEcalled 7planting t/e -agic dagger of life in t/e /eart7E
grant freedo- fro- deat/% t/e sa-e vis,aliFation and -agical control,
b,t to radically opposite ends5
Again, we find different conte-plative e9ercises and analogies e-=
ployed for entering into E-ptiness% t/e divine body -ay be /o-o=
logiFed to t/e 7ill,sory7 bodies of t/e drea-, a -irror reflection, t/e
$ardo, to gain t/e 7"nnate Union of appearance and E-ptiness,7 and
t/ere are f,rt/er e-p/ases ,pon different types of 7"nnate Union,7 a
c/oice of t/e aspects of E-ptiness5 E-ptiness s/ines wit/ t/e Clear
Lig/t, and its e9perience is Ireat Bliss, and in t/e grad,al approac/ to
realiFation t/ere are different levels of appre/ension of E-ptiness, of
lig/t, and of BoyC t/e pat/ to enlig/ten-ent -ay follow t/e track of
any co-bination, as long as E-ptiness is t/ere5
1/,s Mir,pa
19(
arranges conte-plative e9perience in a se;,ence of
7views7 w/ic/ orders t/ese varied approac/es in a /ierarc/y of "nnate
UnionC /e speaks of 7appearance and E-ptiness7C 7Lig/t and
E-ptiness,7 7Bliss and E-ptiness,7 and t/e c,l-inating ,nion of
7,nderstanding and E-ptiness57 B,t t/ere is also t/e possibility of
c/oice a-ong t/ese pat/s to enlig/ten-ent, granting always t/at t/e
final e9perience incl,des t/e- all5 "t is c,rio,s, for e9a-ple, t/at
t/o,g/ B,dd/ists and 6ind,s agree on Bliss as an aspect of
#!E (1+# OF ?EP1
realiFation, B,dd/is- /as tended to e9cl,de t/e se;,ence of
sonic e9periences as an approac/ to t/e final goal, c/oosing to
e-p/asiFe t/e vis,al pat/% t/e early -ystic songs spoke e;,ally of
bot/ aspects of conte-plative e9perience, b,t t/e 6ind, 1antras
c/ose to treat of so,nd Gper/aps a /eritage of ort/odo9 8i-a-sa
p/ilosop/yH and t/e B,dd/ist of lig/t, alt/o,g/ t/ere is always an
in/erited overlapC b,t t/e 6ind,s tend to /ear t/e roaring of
enlig/ten-ent above its lig/t, and t/e B,dd/ists to see its lig/t
above its roar5
"ndeed, eac/ cycle of 1antric te9ts /as its own tec/ni;,e for
i--ersing t/e divine body into E-ptiness, varying in e-p/asis
,pon lig/t and Boy and analogical -editation5 1/e well'known
set of t/e 7si9 yogas of $aropa7 is essentially an ant/ology of t/ese
tec/ni;,es of t/e Process of Perfection, eac/ pres,-ing a prior
Process of Ieneration, and eac/ traced to its canonical so,rces and
-aBor co--entators5
19+
1/is 1antric notion of 7"nnate Union7 is a central concept de
serving -ore st,dy t/an is possible /ereC in c/apter iii " e9a-ine
its integration into rit,al and its f,nction in ac;,iring t/e divine
power5 4ay-an
19
/as given a detailed disc,ssion fro- t/e works
of 1songk<apa, based -ainly ,pon t/e )uhysama-a tradition, and
2,egg
19!
gives a brilliant s,--ary of t/e Process of Perfection
according to t/e 7five steps7 of $agarB,na<s Arya tradition5
Per/aps t/e -ost i-portant point is t/e correlation of t/e Clear
Lig/t or of Ireat Bliss wit/ 7Co-plete E-ptiness7 as t/e c,l-ina=
tion of a series of realiFationsC b,t we -,st re-e-ber t/at t/e
series of fo,r lig/ts or Boys w/ic/ lead ,p to t/is final e9perience are
not different t/ings, b,t rat/er serve as 7-etap/ors7 for differing
levels of awareness of t/e one 7act,al7 Clear Lig/t or Ireat Bliss5
#i-ilarly, t/e different levels of realiFation of t/e one E-ptiness
are given different na-es to correspond to t/e different
appre/ensions of its radiance and rapt,reC we -ay tab,late t/e
series of realiFations as follows, as t/ey are correlated -agically
wit/ t/e bodies of B,dd/a/ood and wit/ t/e fo,r places of t/e
body of t/e god%
ELig/t Loy Body of $avel
1ransfor-ation
EAppearance 6ig/est Loy
3/ar-a
BodyE6eart
of lig/t
EC,l-ination Loy of
of lig/t Cessation
Co-plete E-ptiness Clear Lig/t "nnate LoyE
GIreat BlissH

1*
1/ere are bot/ orderings and c/oices a-ong t/e possibilities of
o-bination of t/ese e9periences, reading t/e diagra- eit/er /ori'
ontally or vertically, b,t /ere we briefly follow a single pat/ to en=
lig/ten-ent and e9a-ine t/e ,nfolding of t/e Clear Lig/t of E-pti=
ness5 As LoFang c/<oc/i nyi-a G1*)'1!&)H writes%
199
Alt/o,g/ t/e Clear Lig/t and E-ptiness are two, t/ey are not
separate% E-ptiness is t/e nat,re of -ind, and t/e Clear Lig/t
is fo,nd in t/e s/ifting interstices of t/e seeker of E-ptiness5
6ence w/en t/ere is t/e Clear Lig/t t/ere is E-ptiness, and fro-
t/e real- of E-ptiness t/e Clear Lig/t appears of itself5 1/e
Clear Lig/t and E-ptiness t/,s occ,rring are deter-ined to be
innately one% t/,s t/ey are in 7"nnate Union57 And t/,s arising
fro- t/e real- w/erein one e9periences only t/e absence of -ental
obBects, w/atever 7appears7 occ,rs as t/e play of t/e non'd,ality
of t/is world and nirvana5 #ince one e9periences t/is, one ,nder=
stands t/e entire ;,ality of t/e -ind w/ic/ is t/e "nnate Union
of Lig/t and E-ptiness, called 7t/e nat,re of t/e gen,ine -ind57
"solating t/e ele-ents fro- t/e c/art above, t/e grad,al
,nfolding of t/e lig/t of E-ptinessEt/e growing appre/ension of
t/e Clear Lig/tE-ay be diagra-ed alternatively, as s/own /ere5
Apperance as Clear Lig/t
E-ptiness
8etap/or
Clear
Lig/t
Beco-ing Clear Lig/t
Ireat E-ptiness
II C,l-ination
as Clear Lig/t
Co-plete E-ptiness
1/is se;,ence of develop-ent is, as 1songk<apa /as pointed
o,t, a 7reversal of evol,tion,7 and t/,s it -ay work toward t/e
creation of t/e world of appearances as well as toward its
dissol,tion5 1/e '$ridged .nstructions, an ant/ology of basic DaBii
teac/ings, contains a section on t/e Clear Lig/t written by
$gawang Fangpo, w/erein we find a specifically 1antric sc/e-e of
t/e evol,tion and devol,tion of d,alistic awareness w/ic/ parallels
t/e acco,nt of t/e constr,ction of nonreality e9a-ined above%
)&&
#o-eone w/o /as neit/er been instr,cted nor /as t/e -indf,l'
ness to recogniFe t/ings as t/ey really are insists ,pon taking
t/ings to be tr,e% t/,s t/e first of fo,r stages is t/at an event
appears as a real thing4
1*+
E-ptiness
8ore E-ptiness
'Body of BlissE1/roat
E"nnate Body 6ead Ireat E-ptiness'
"ncrease as Clear Lig/t
8ore E-ptiness
Act,al
Clear Lig/t
1*! #!E (1+# OF
1*9
6e t/en e9a-ines t/is t/ing, and /e decides t/at it is good
or
bad,
as appropriate% t/is second stage is t/at an event increases as a real
thing4
1/ro,g/ /is del,sionEnot knowing t/e obBect ne,trally to be
E-pty for-Eit beco-es, if good, an obBect of desire w/ic/ /e
-akes plans to get or, if bad, an obBect of aversion w/ic/ /e
-akes plans to avoid% t/is t/ird stage is t/at an event $ecomes a real
thing4
6is Boy at getting an obBect of desire and at no one else getting it
involves l,st and pride5 6is c/agrin at so-eone else getting it and at
not getting it /i-self involves /atred and envy5 "t i
s
t/ro,g/ /is
not knowing t/e obBect to be E-pty t/at /e tries to get w/at is
good and avoid w/at is badEt/at /e /as Boy or c/agrin at
w/et/er /e or so-eone else gets it or notEso all of t/ose involve
del,sion5 1/,s t/e five poisons are ever present in a single obBect of
desire, and it is t/e sa-e for /is avoiding or not avoiding an obBect of
aversion5 1/,s t/e five poisons are ever present in any obBect t/at
/e first takes to be a real t/ingC /ence /e is ever reborn in t/is worldC
/ence /e e9periences inter-inable s,fferingC /ence t/ere occ,r t/e
inter-ediate states between t/e birt/ and deat/ of appearances w/ic/
are inversions of t/e Clear Lig/t% t/is fo,rt/ stage is t/e way in w/ic/
an event culminates as a real thing4
1/ere is an inti-ate connection between t/e Clear Lig/t and t/ese
inter-ediate states w/ic/ are its inversions, for it is t/e Clear Lig/t
t/at s/ines t/ro,g/ t/e 7s/ifting interstices7 in t/e strea- of events,
any strea- of events, -acro' or -icrocos-ic, depending solely ,pon
t/e scope of t/e conte9t5 1/ere are t/,s inter-ediate states between
two -o-ents in t/e -ove-ent of a single t/o,g/t, and between t/e
dissol,tion and recreation of t/e cos-osC and, in a 7-edi,- conte9t,7
$gawang Fangpo -entions t/ree special $ardos Einter-ediate states
E7between t/e deat/ and birt/ of an event7% t/e 7drea- $ardo<
between sleeping and waking, t/e 7waking $ardo< between two
t/o,g/ts, and t/e <$ardo of dissol,tion into E-ptiness7 at t/e -o-ent
of deat/5 1/is last is also called t/e <$ardo of dying7 between deat/ and
t/e ill,sory body'awareness of t/e 7ill,sory $ardo< w/ic/ occ,rs in
t,rn between deat/ and t/e ne9t life5
4e -ay note /ere t/e level distinctions, t/e contin,o,s process of
s,bdivision5 #ince t/ere is an inter-ediate state between lives, an
earlier conception t/at served as t/e -odel for all t/e ot/er $ardos, t/ere
is an inter-ediate state between t/e -o-ent of act,al deat/ and t/e
first inter-ediate state, and so on Gso-eti-es t/e foet,s in t/e wo-b is
considered to be in a $ardo between t/at last inter-edi'
ate state and act,al birt/H5 1ibetan, not to -ention 4estern, t/eorists
/ave spent -,c/ ti-e and ingen,ity in t/e el,cidation, wit/ c/arts, of
t/ese states, b,t for o,r p,rposes t/e -ost i-portant t/ing to bear in
-ind is t/at all t/ese inter-ediate states are t/e s/ifting interstices
t/ro,g/ w/ic/ one can get a gli-pse of t/e Clear Lig/t5 Eac/ $ardo
reveals t/e E-ptiness t/at lies be/ind t/e appearance5
1/,s t/ere is a sort of nat,ral awareness of t/e Clear Lig/t
between two t/o,g/ts, especially in t/ose instants of great -ental
tension w/en t/ere is a break in t/e ot/erwise contin,o,s flow of
-ental events, -o-ents of great anger or rage or of se9,al orgas-, or
d,ring t/e c/ange of state fro- sleeping to waking, or in drea-less
sleepEt/ose fa-iliar ti-es w/en t/o,g/t slows down or stops for an
instant, and one gets a -isty gli-pse of t/e lig/t be/ind t/e t/o,g/t5
As 15 #5 Eliot writes%
)&1
>,r gaFe is s,b-arine, o,r eyes look ,pward
And see t/e lig/t t/at fract,res t/ro,g/ ,n;,iet water5
4e see t/e lig/t b,t see not w/ence it co-es5
A brig/ter and longer Clear Lig/t co-es w/en t/e ca,sal basis of t/e
p/ysical body is re-oved by deat/% t/is is t/e 7Clear Lig/t of deat/7
w/ic/ corresponds to t/e $ardo of dying5 1/is lig/t is so brig/t and
strong, /owever, t/at t/e average person flees it in panic rat/er
t/an recogniFing it for w/at it is5 1/e i-portant process of dying
/as been caref,lly analyFed, and t/e re-oval of t/e body begins wit/
t/e dissol,tion of its co-ponent ele-ents%
)&)
First, e9ternally, t/e dying -an vo-its ,ndigested food and
drinkC /is war-t/ di-inis/es, /is /ead bristles, and /e feels t/at /e
is falling downward5
1/en t/e five ele-ents dissolve into one anot/er in t/is -anner%
6is internal earth is fles/ and boneC t/e sign of its dissol,tion into
e9ternal eart/ is t/at /is body grows /eavy and falls to t/e gro,nd,
and t/e internal sign is t/at /e feels t/at t/e eart/ /as opened ,p
and /e is sinking into it5 Beca,se /is eart/ energy dissolves into
water, /e is ,nable to -aintain /is for-C /is bodily strengt/ slips
away and /is cognition grows clo,ded5
6is internal Bater is blood and p,s, and t/e sign of its dissol,tion
into e9ternal water is t/at /is saliva and -,c,s trickle and /is t/roat
and tong,e grow dry5 Beca,se /is water energy dissolves into fire, /is
bodily war-t/ slips away and /is cognition is so-eti-es clear and
so-eti-es darkened5
I
1.& #!E (1+# OF
WOR2!.
&
1.1
6is internal fire is war-t/, and t/e sign of its dissol,tion int
&
e9ternal fire is t/at /is eyes t,rn inward and /e does not recogniFe
people5 Beca,se /is fire energy dissolves into air, /is war-t/
contracts5
6is internal Bind is breat/C t/e sign of its dissol,tion into e9ternal
wind is t/at /is breat/ w/eeFes and /is li-bs ;,iver, and t/e
internal sign is t/at /is cognition is distorted, so /e t/inks /e sees
cows and so on, and /e /as ;,ick -irage'like flas/es5 All /is lice
leave /is body5
1/e dying -an t/en inverts t/e pattern by w/ic/ events originally
appeared to /i- as real t/ings, t/en increased as real t/ings, beca-e
real t/ings, and finally c,l-inated as real t/ingsEt/e very process by
w/ic/ /e was first cast into t/is world5 By inverting t/e process /e
approac/es nearer and nearer to t/e Clear Lig/t of 3eat/%
1/e blood /e obtained fro- /is -ot/er goes ,pward% t/is is
called t/e 7red pat/,7 and on t/is red pat/ /is appearances occ,r5 At
t/at ti-e, appearance dissolves into increase, and t/e forty -ental
constr,cts -ade fro- l,st are c,t off5
1/e se-en /e obtained fro- /is fat/er goes downward% t/is is
called t/e 7w/ite pat/,7 and on t/is w/ite pat/ /is appearances
occ,r5 At t/at ti-e, increase dissolves into $ecoming, and t/e
t/irty't/ree -ental constr,cts -ade fro- /atred are c,t off5
6is breat/ departs fart/er and fart/er away, and all t/e blood in /is
body gat/ers inside /is life c/annel, and t/e blood -i9es into a
single drop in t/e -iddle of /is /eart% t/is is called t/e 7black pat/,7
and on t/is black pat/ /e is stricken wit/ panic, /e feels as if /e
were falling into an abyss in t/e darkness5 At t/at ti-e, $ecoming
dissolves into culmination, and t/e seven -ental constr,cts -ade
fro- del,sion are c,t off5
Bot/ /is eyes open like a cow<s, roll ,pward, and beco-e glaFedC
e9ternal appearances beco-e to /i- like t/e setting of t/e s,n5 6is
fac,lties, -e-ory, and vision are c,t offC all appearances beco-e
gat/ered into blackness5 1/en /is breat/ departs /is body to t/e
lengt/ of a c,bitC internal appearances beco-e to /i- dark as nig/t5
1/en t/e blood in /is /eart for-s two dropsC /is /ead bows and
/is breat/ departs /is body to t/e lengt/ of an arrow5 1/en t/e
blood in /is /eart for-s t/ree dropsC /e sig/s and /is breat/
departs /is body to t/e lengt/ of a fat/o-5
Forgetting t/e black pat/, t/e breat/ is c,t off o,tsideC t/e red and
w/ite drops -eet toget/er in /is /eart, and t/en /is cognition swoons
into t/e real- of Bliss, /is awareness dissolves into t/e Clear Lig/t,
so t/at /e e9periences t/e "nnate Loy5 1/e perceptions in t/e center
of /is /eart dissolve into 2ealityC t/e -ot/er dissolves into t/e son5
1/e breat/ is c,t off insideC t/e 7-ind t/at rides ,pon t/e winds7
is placed in t/e central c/annel5
$ow at t/is point t/e basic Clear Lig/t appears to all beings, /,t
it is only so-e fewyogins possessed of ,nderstanding w/o can
no
w
7/ave t/e -ot/er -eet t/e son7EBoin t/is basic Clear Lig/t to t/e
7Clear Lig/t of t/e Pat/7 Nw/ic/ /e knows fro- /is conte-plations
d,ring lifeO and instantaneo,sly pass ,pward, to -anifest t/e
nonarising 3/ar-a Body and to serve t/e co,ntless ai-s of beings
wit/ a Body of Bliss and a Body of 1ransfor-ation5 1o -anifest
t/,s -irac,lo,sly t/e t/ree bodies is to be a B,dd/a5
"t is for t/is reason t/at t/ere is profit in gaining a /,-an body, and
it is very i-portant to e9perience t/erewit/ t/e co,nsels of t/e
profo,nd pat/5 1/e act,al Clear Lig/t arises to all beings, b,t
t/ey do not ,nderstand it, and t/ey flee fro- it in terror5
7"n t/e process of reBecting one<s ordinary aggregates to ac;,ire a
divine body,7 writes 1songk<apa, 7we /ave fo,nd t/at it is necessary to
conte-plate in accord wit/ birt/, deat/ and $ardo4 1/e /ig/est pat/s
of t/e Process of Perfection too are a practice ;,ite si-ilar to t/is% so
on t/e occasion of t/e latter Process as well one awakens in one<s
strea- an ,nderstanding of E-ptiness w/ic/ is like t/e process of
deat/, based on t/e strengt/ of t/e yoga of <c/annels, winds and
drop<% and to arise t/erefro- one -,st know t/e rit,al of generating a
deity < arisen as a body w/ic/ is in "nnate Union wit/ ill,sion5<7
)&*
And
t/,s $gawang Fangpo contin,es /is disco,rse on t/e Clear Lig/t, t/e
ontological insig/t granted by t/e -agical reenact-ent of t/e stages
of deat/%
1/ere are t/,s fo,r stages in t/e for-ation of appearances,
w/ic/ are inversions of t/e developing realiFation of t/e Clear
Lig/tC b,t no -atter /ow t/ey occ,rEin large or s-all conte9t,
persisting for longer or s/orter periods of ti-eEt/e practitioner
s/o,ld apply to t/e- t/e following instr,ctions, w/ic/ constit,te a
-et/od for e9periencing t/e Clear Lig/t alone5
L,st after t/ere is for-ed, in t/e first -o-ent, an appearance of a
-ale or a fe-ale, and so on, as an obBect of t/e si9 sense fac,lties
Gw/ic/ are t/e-selves ne,tral in ter-s of deciding w/et/er t/e obBect is
for- or E-ptiness, good or badH, /e knows t/at t/e event is
so-et/ing t/at is for-ed ,nceasingly fro- /is own innate -indC /e
s/o,ld re-e-ber to abandon any -ental constr,ct t/at i-poses
7reality7 ,pon it5 By /olding to t/is -indf,lness t/e appearance of
t/e percept,al obBect beco-es 7,ncontrived,7 wit/o,t t/e addition
of /is own constr,cts5 "t t/,s beco-es a 7deep conte-plation of
-indf,lness,7 7knowledge,7 t/e 3/ar-a Body, or t/e Clear Lig/tC at
t/is stage an event appears as the (lear +ight7 it is called t/e 7deep
conte-plation of E-ptiness57 By for-ing an appearance or t/o,g/t
as t/e Clear Lig/t, t/e practitioner does not take it to be or act as if
it were eit/er good
I
1.) #!E (1+# OF ?EQE WOR2!.
&
1.*
or badC at t/is stage an event increases as the (lear +ight7 it is
called t/e 7deep conte-plation of 8ore E-ptiness57
Beca,se /e is free of taking it to be good or bad, /e does not,
t/ro,g/ desire or aversion, try to get it or avoid itC at t/is stage an
event $ecomes the (lear +ight7 it is called t/e 7deep conte-plation of
Ireat E-ptiness57
By atte-pting neit/er to get it nor to avoid it, /e c,ts off t/e
/appy or -iserable feelings w/ic/ are t/e res,lt of /is getting it or
not getting it, avoiding it or not avoiding it, and w/ic/ are t/e
constr,cts of t/e five poisons5 6e t/,s c,ts off s,ffering and
dwells in t/e all'absorbingC at t/is stage an event culminates as the
(lear +ight7 it is called t/e 7deep conte-plation of Co-plete
E-ptiness57
1/is is t/e basic e9perience of t/e Clear Lig/t of ,nderstanding as
it is to be perfor-ed 7in t/e dayti-e7 Nt/at is, t/ro,g/ t/e waking
awareness, t/e waking $ardo7 t/e te9t later gives instr,ctions for its
e9perience 7in t/e nig/t7 Gt/e drea- $ardoD and 7at t/e -o-ent of
deat/7 Gt/e <$ardo of dissol,tion into E-ptiness7HO5 "n t/is -et/od,
B,st described, of entering into conte-plative co--,nion wit/ t/e
Clear Lig/t, t/e practitioner s/o,ld sit in t/e post,re 7precio,s
body of t/e deity7 like Mairocana, /is body ,n-oving, /is voice
,nspeaking, /is -ind constr,cting no 7reality,7 entering into
,ninterr,pted conte-plative co--,nion like a river falling
downward or t/e fla-e of a la-p b,rning ,pward5 B,t in fact even if
t/e e9perience were e9plained a t/o,sand ti-es, t/ere is not/ing else
for it b,t t/e ,nre-itting -indf,lness on w/at is to be
e9perienced5
B,t /aving t/,s e9perienced, a yogin w/ose fac,lties are of t/e
very best for-s even /is -ental constr,cts t/e-selves as -ind'
f,lness5 1/,s /e for-s t/e -indf,lness of 7recognition7% /e
gains t/e freedo- t/at occ,rs si-,ltaneo,sly wit/ appearance5 6e
w/o beco-es fir- t/erein is said to be 7in conte-plative ,nion
even afterward, even w/en /e is doing so-et/ing else7C /e is
called 7a B,dd/a in a single lifeti-e57 1/,s by /is -indf,lness of
recognition /e recogniFes eac/ appearance to be ne,tral E-pty for-C
as soon as it occ,rs /e is freed of it si-,ltaneo,sly, and t/e fo,r
stages of appearance do not occ,r5
1/,s, as it is said, 7Understanding t/e obBect to be appearance and
E-ptiness, wit/o,t tr,t/, t/e -ind beco-es Lig/t and E-ptiness,
wit/o,t grasping57
)&.
"t is, of co,rse, only t/e practitioner 7w/ose
fac,lties are of t/e very best7 w/o co,ld /ope to ac/ieve B,dd/a/ood in
/is lifeti-eC t/e -ain point in t/e 7conte-plative co--,nion wit/
t/e Clear Lig/t,7 " was infor-ed, is to gain t/e ability to recogniFe
and e-brace t/e Clear Lig/t of t/e -o-ent of deat/, w/en t/e
/indering presence of t/e p/ysical body /as been re-oved5
g,t /ere again, t/is re/earsal is a rit,al reenact-ent and /ence a
-agical si-,lacr,- for deat/% t/e control of t/e Clear Lig/t of t/e pat/
grants -agical access to t/e act,al Clear Lig/tC t/e son is t/e
si-,lacr,- for t/e -ot/er5 1/e Process of Perfection grants sy-bolic
power over deat/ and t/e lig/t t/at s/ines t/ro,g/ it, and /ence
control over enlig/ten-entC it is part of t/e conte-plative reality
w/erein all events beco-e sy-bols, all sy-bols beco-e i-ages, and all
i-ages beco-e one anot/er5
16E >FFE2"$I#
4e /ave now traveled so-e distance t/ro,g/ t/is startling real- of
conte-plative reality, and we /ave e9a-ined a few of t/e cor=
respondences t/at link toget/er in patterns of power and -agical
control5 B,t in t/e rit,als t/e-selves t/ere is an i-portant s,bsid'ary
,se of vis,aliFation w/ic/ we /ave not yet disc,ssed% t/e creation of
offerings Gor of goddesses w/o bear offeringsH w/ic/ are presented to
t/e deity5 1/e deity t/,s wors/iped -ay be in front of t/e
practitioner, or it -ay be t/e practitioner /i-self, -aking offerings to
t/e god /e /as beco-e5
6ere again, as in t/e generation of an effigy, all offerings Gin=
cl,ding t/e tor-as, w/ic/ are presented separatelyH are first dissolved
into E-ptiness and t/en conte-platively re'created as 7broad and
vast7C t/e offerings are bro,g/t ,nder t/e -agical control of t/e
yogin, w/o renders t/e- a 7perfect divine s,bstance7 fit for
presentation to t/e god5 Mario,s rit,als differ in t/e a-o,nt of t/is
preparation of t/e offerings, b,t t/ere are t/ree basic steps in t/e
process% G1H t/eir -aterial s,bstance is cleansed by t/e recitation of a
fierce -antra, often >8 A821A'DU$3AL" 6A$A 6A$A 6U8
P6A1C G)H t/ey are purified into E-ptiness wit/ t/e -antra >8
#MAB6AMA'#U336A6 #A2MA'36A28A6 #MAB6AMA'
#U336> <6A8, t/en vis,aliFed as born fro- t/eir seeds into
perfect divine s,bstance% and G*H t/ey are empoBered wit/ t/e -antra >8
A6 6U8 and t/e special /and gest,re called t/e 7flying bird57 1/is
process is so-eti-es called 7cleansing, increasing, and kindling7 t/e
offerings5
A wide variety of different offerings are vis,aliFed in t/e co,rse of
a rit,al, and /ere -ore t/an anyw/ere else we clearly see t/e rit,al
interplay of t/e standard triad of body, speec/, and -ind, for t/ese
conte-plative vis,aliFations are inevitably acco-panied by
L
1.)
#!E (1+# OF ?E OE
WOR2!.
&
1.*
or badC at t/is stage an event increases as the (lear +ight7 it i
s
called t/e 7deep conte-plation of 8ore E-ptiness57
Beca,se /e is free of taking it to be good or bad, /e does not,
t/ro,g/ desire or aversion, try to get it or avoid itC at t/is stage an
event $ecomes the (lear +ight7 it is called t/e 7deep conte-plation of
Ireat E-ptiness57
By atte-pting neit/er to get it nor to avoid it, /e c,ts off t/e
/appy or -iserable feelings w/ic/ are t/e res,lt of /is getting it or
not getting it, avoiding it or not avoiding it, and w/ic/ are t/e
constr,cts of t/e five poisons5 6e t/,s c,ts off s,ffering and
dwells in t/e all'absorbingC at t/is stage an event culminates as the
(lear +ight7 it is called t/e 7deep conte-plation of Co-plete
E-ptiness57
1/is is t/e basic e9perience of t/e Clear Lig/t of ,nderstanding as
it is to be perfor-ed 7in t/e dayti-e7 Nt/at is, t/ro,g/ t/e waking
awareness, t/e waking $ardo7 t/e te9t later gives instr,ctions for its
e9perience 7in t/e nig/t7 Gt/e drea- $ardoD and 7at t/e -o-ent of
deat/7 Gt/e <$ardo of dissol,tion into E-ptiness7HO5 "n t/is -et/od,
B,st described, of entering into conte-plative co--,nion wit/ t/e
Clear Lig/t, t/e practitioner s/o,ld sit in t/e post,re 7precio,s
body of t/e deity7 like Mairocana, /is body ,n-oving, /is voice
,nspeaking, /is -ind constr,cting no 7reality,7 entering into
,ninterr,pted conte-plative co--,nion like a river falling
downward or t/e fla-e of a la-p b,rning ,pward5 B,t in fact even if
t/e e9perience were e9plained a t/o,sand ti-es, t/ere is not/ing else
for it b,t t/e ,nre-itting -indf,lness on w/at is to be
e9perienced5
B,t /aving t/,s e9perienced, a yogin w/ose fac,lties are of t/e
very best for-s even /is -ental constr,cts t/e-selves as -ind'
f,lness5 1/,s /e for-s t/e -indf,lness of 7recognition7% /e
gains t/e freedo- t/at occ,rs si-,ltaneo,sly wit/ appearance5 6e
w/o beco-es fir- t/erein is said to be 7in conte-plative ,nion
even afterward, even w/en /e is doing so-et/ing else7C /e is
called 7a B,dd/a in a single lifeti-e57 1/,s by /is -indf,lness of
recognition /e recogniFes eac/ appearance to be ne,tral E-pty for-C
as soon as it occ,rs /e is freed of it si-,ltaneo,sly, and t/e fo,r
stages of appearance do not occ,r5
1/,s, as it is said, 7Understanding t/e obBect to be appearance and
E-ptiness, wit/o,t tr,t/, t/e -ind beco-es Lig/t and E-ptiness,
wit/o,t grasping57
)&.
"t is, of co,rse, only t/e practitioner 7w/ose
fac,lties are of t/e very best7 w/o co,ld /ope to ac/ieve B,dd/a/ood in
/is lifeti-eC t/e -ain point in t/e 7conte-plative co--,nion wit/
t/e Clear Lig/t,7 " was infor-ed, is to gain t/e ability to recogniFe
and e-brace t/e Clear Lig/t of t/e -o-ent of deat/, w/en t/e
/indering presence of t/e p/ysical body /as been re-oved5
g,t /ere again, t/is re/earsal is a rit,al reenact-ent and /ence a
-agical si-,lacr,- for deat/% t/e control of t/e Clear Lig/t of t/e pat/
grants -agical access to t/e act,al Clear Lig/tC t/e son is t/e
si-,lacr,- for t/e -ot/er5 1/e Process of Perfection grants sy-bolic
power over deat/ and t/e lig/t t/at s/ines t/ro,g/ it, and /ence
control over enlig/ten-entC it is part of t/e conte-plative reality
w/erein all events beco-e sy-bols, all sy-bols beco-e i-ages, and all
i-ages beco-e one anot/er5
16E >FFE2"$I#
4e /ave now traveled so-e distance t/ro,g/ t/is startling real- of
conte-plative reality, and we /ave e9a-ined a few of t/e cor=
respondences t/at link toget/er in patterns of power and -agical
control5 B,t in t/e rit,als t/e-selves t/ere is an i-portant s,bsid'ary
,se of vis,aliFation w/ic/ we /ave not yet disc,ssed% t/e creation of
offerings Gor of goddesses w/o bear offeringsH w/ic/ are presented to
t/e deity5 1/e deity t/,s wors/iped -ay be in front of t/e
practitioner, or it -ay be t/e practitioner /i-self, -aking offerings to
t/e god /e /as beco-e5
6ere again, as in t/e generation of an effigy, all offerings Gin=
cl,ding t/e tor-as, w/ic/ are presented separatelyH are first dissolved
into E-ptiness and t/en conte-platively re'created as 7broad and
vast7C t/e offerings are bro,g/t ,nder t/e -agical control of t/e
yogin, w/o renders t/e- a 7perfect divine s,bstance7 fit for
presentation to t/e god5 Mario,s rit,als differ in t/e a-o,nt of t/is
preparation of t/e offerings, b,t t/ere are t/ree basic steps in t/e
process% G1H t/eir -aterial s,bstance is cleansed by t/e recitation of 1
fierce -antra, often >8 A821A'DU$3AL" 6A$A 6A$A iU8
P6A1C G)H t/ey are purified into E-ptiness wit/ t/e -antra *8
#MAB6AMA'#U336A6 #A2MA'36A28A6 #MAB6AMA'
#U336> <6A85 t/en vis,aliFed as born fro- t/eir seeds into
perfect divine s,bstance% and G*H t/ey are empoBered wit/ t/e -antra >8
A6 6U8 and t/e special /and gest,re called t/e 7flying bird57 1/is
process is so-eti-es called 7cleansing, increasing, and kindling7 t/e
offerings5
A wide variety of different offerings are vis,aliFed in t/e co,rse
ab a rit,al, and /ere -ore t/an anyw/ere else we clearly see t/e rit,al
interplay of t/e standard triad of body, speec/, and -ind, for t/ese
conte-plative vis,aliFations are inevitably acco-panied by
1..
#!E (1+# OF 1.(
t/e recitation of special -antras and t/e perfor-ance of /and ge
s
t,res5
9antras especially /ave attracted sc/olarly attention, and Ionda
)&(
/as written an e9cellent article on t/e-5 As 8alinowsky says of spells
in general, -antras are 7a -ode of action and an e9pression of /,-an
will 5 5 5 a translation of t/e ,rge of /,-an desire into words57
)&+
B,t
-antras are -ore t/an t/is% t/ey are, as we /ave seen, t/e very speec/ of
t/e god5 As 2osen writes%
)&
6owever, t/e effectiveness of c,rses and blessings, s,c/ as t/ose of
Balaa-, does not depend -erely on verbal -agic, on t/e belief t/at
t/e words ,ttered are forces let loose in t/e world for evil or good5
Belief in t/e effectiveness of s,c/ ,tterances is so-et/ing -,c/
-ore co-ple95 1/ey are regarded as efficacio,s not only beca,se
t/ey are words of power, b,t beca,se t/ey are /eld liter ally to effect
w/at t/ey signify, beca,se t/ey are e-bodied activity5 "n s/ort, as
3orot/y E--et /as s,ggested, s,c/ verbal acts are in a way
7perfor-ative ,tternaces,7 in w/ic/ saying is doing5
1/,s, for e9a-ple, a vis,aliFation for s,bB,gation is acco-panied by
a -antra s,c/ as >8 DU2UDULLE s,c/'and's,c/ a person MA#A8
A$AJA 62"6 #MA6A K 7>8 D,r,k,lla, lead s,c/'and's,c/ a person
into -y power 62l6 #MA6AK7 >r t/e -antra for t/e dissol,tion
of oneself or of an obBect into E-ptiness is, as we /ave seen, >8
#MAB6AMA'#U336A6 #A2MA'36A28A6 #MAB6AMA'
#U336> < 6A8 K 7>8 P,re of essence are all events, p,re of essence
a- "K7 >ne of t/e -ost widely ,sed of t/ese -antras of in-unction is
t/e 1&&'syllable -antra of MaBrasattva, w/ic/ t/e practitioner recites
d,ring t/e preli-inary practices of /is solitary conte-plation, or in t/e
co,rse of a rit,al itself Geit/er at t/e very beginning or before praying
to t/e deityH, to p,rify all /is past sins%
>8 MAL2A#A11MA #A8AJA8 A$UPALAJA MAL2A#A11MA
1ME$>PA1"#16A 3236> 8E B6AMA #U1>#J> 8E B6AMA
A$U2AD1> 8E B6AMA #UP>#J> 8E B6AMA #A2MA'
#"336"8 8E P2AJACC6A #A2MA'DA28A'#UCA 8E
C"11A8 #2EJA6 DU2U 6U8K 6A 6A 6A 6A 6>6K
B6AIAMA$ #A2MA'1A16AIA1A'MAL2A 8A 8E 8U$
K
CA
MAL2"'B6AMA 8A6A#A8AJA#A11MA A6 K
7>8 MaBrasattva, g,ard -y vows K MaBrasattva, let t/e- be fir- K Be
steadfast for -e, be satisfied, be favorable, be no,ris/ed for -e K
Irant -e all t/e -agical attain-entsK "ndicator of all kar-a%
-ake glorio,s -y -ind 6U8 K 6A 6A 6A 6A 6>6 K Blessed
>ne, dia-ond of all t/e 1at/agatas% do not forsake -e, -ake -e
dia-ond 1 Ireat being of t/e vow A6 K7
general, t/e translation into Englis/ of s,c/ an inB,nctive -antra ed
in 1ibetan rit,al is ;,ite s,fficient to s/ow /ow it is being ,sed, t/o,g/
its stereotyped for-,lation in sonoro,s #anskrit is psyc/ologically
-ore effective5 #o-eti-es, of co,rse, t/e inB,nction is not ;,ite
clear on t/e s,rface, as in t/e following -antra%
&1i $A8> B6AIAMA1E PU#PA'DE1U 2ALAJA 1A16A'
IA1AJA A26A1E #A8JAD#A8BU336AJA 1A3JA16A
PU#PE PU#PE 8A6APU#PE PU#P>3B6AME PU#PA'#A8'
B6AME PU#PAMADl2$E #MA6AK
7>8 6o-age to t/e Blessed >ne, Ding of t/e Flowery Banner,
1at/agata, 4ort/y >ne, f,lly enlig/tenedK 1/at is% Flowers,
flowers, great flowersK Irowing of flowers, birt/ of flowers,
strewing of flowers #MA6A K7
By t/e power of t/is -antra, t/e te9ts tell ,s, 7as -any flowers as
t/ere -ay be, t/eir offering co,nts for ten -illion ti-es as -any7C
t/e i-plied inB,nction is t/,s -ade e9plicit5
B,t even t/e ,ntranslatable portions of t/e -antrasEw/at are
/ere called -antra particlesEfill well'defined rit,al slots and t/,s
f,nction -orp/e-ically in t/e -agical ,tterance% >8 A6 6U8
represent body, speec/, and -ind, and are ,sed to e-power vis,al iFed
obBects and deitiesC P6A1 is ,sed as an ele-ent of power in fierce
-antrasC 12" is ,sed to e-body or -anifest so-et/ing i--aterial
into a -aterial obBect, s,c/ as an effigy or tor-aC LA6 is ,sed to
s,--on, and 8U6 to dis-iss5
#o-e of t/ese -antra particles serve as seeds for t/e conte-plative
generation of an obBect or deity% B62U8 is t/e seed vis,al iFed in t/e
creation of a divine -ansion or any dwelling for t/e godC t/e fo,r
se-ivowels JA8 2A8 LA8 MA8 are t/e seeds of wind, fire, eart/,
and waterC >8 6U8 12A8 62l6 A6 collectively represent t/e five
fa-ilies of B,dd/a5 #o-eti-es t/e derivation of t/ese seeds is
relatively transparent% pSY is t/e seed t/at is vis,aliFed as
transfor-ing into a lot,s Ga PAd-aH, B,st as ?SY is t/e seed of
1Ara or IA8 of IAnapati5
>ne f,rt/er f,nctional category of -antra -,st be disting,is/ed
fro- bot/ inB,nction and particle% t/ese are stereotyped doctrinal or
ot/er formulas Geven /y-ns of praise, or t/e #anskrit alp/abetH ,sed
for partic,lar p,rposes in t/e rit,al and so-eti-es totally
disassociated fro- t/eir -eaning5 "ncl,ded are 1ara<s basic -antra,
/er praises ,sed for protection, t/e vowels and consonants recited

#!E (1+# OF
1.+
for t/e e-power-ent of speec/5 1/,s, for e9a-ple, t/e fa-o,s
verse called t/e 7/eart of conditioned coprod,ction7 reads as follov
s
5
JE 36A28A 6E1U'P2AB6AMA 6E1U$ 1E#A8 1A16A
IA1> A6A X 1E#A8 CA J> $"2>36> EMA8 MA3" 8A'
6A#2A8A$A6 X<
4/atever events arise fro- a ca,se, t/e
1at/agata /as told t/e ca,se t/ereofC and
t/e great ascetic also /as ta,g/t t/eir
cessation as well5
1/is for-,la is ,sed, as a -antra, for consecration, -aking fir- a
deity generated wit/in an obBect, or fi9ing a rit,al act5 #i-ilarly,
t/e following ano-olo,s -antra is ,sed in t/e offering of tor-as%
>8 A'DA2> 8UD6A8 #A2MA'36A28A$A8 A3J'A$U1'
PA$$A1MA1K
7>8 1/e syllable A is first, beca,se of t/e pri-ordial nonarising
of all eventsK7
1/e vis,aliFation of t/e offerings is also acco-panied by rit,al
hand gestures, as indeed are -ost of t/e i-portant acts of t/e cere=
-ony5 For so-e reason t/ese gest,res /ave not received t/e sc/olarly
attention t/at /as been lavis/ed ,pon t/e -antras, or else t/ey
/ave been conf,sed wit/ t/e iconograp/ic gest,res t/at serve to
identify paintings and i-ages5 4e -ay disting,is/ two f,nctional
categories of rit,al /and gest,res5 1/e first, co-paratively few,
are stereotyped gestures of reverence, t/reat, welco-e, or farewell%
t/e practitioner -ay Boin /is pal-s in reverence, /old o,t /is e9=
tended pal-s in a typically 1ibetan gest,re of good'bye, or cross
/is ar-s over /is c/est to indicate t/e absorption of t/e deity
wit/in /i-5 1/e second category incl,des t/e rit,al /and gest,res
t/at acco-pany t/e presentation of offerings, and t/ese are e9=
plicitly intended as mimetic representations of t/e obBects being
offeredEsi-,lacra t/at control t/e trans-ission of wors/ip to t/e
god, B,st as t/e -antras of offering enBoin its acceptance and re=
sponse5
A wide variety of offerings are vis,aliFed in t/e rit,als and t/,s
dispatc/ed to t/e deity wit/ so,nd and gest,reC t/ese are generally
s,bs,-ed ,nder t/e /eadings of 7o,ter offerings,7 7inner offerings,7
and 7secret offerings,7 to w/ic/ is added in so-e rit,als an 7offering
of t/e 1r,t/57
#!E (1+# OF ?EQE
1/e outer offerings are all t/ose t/ings of t/e e9ternal worldEani=
-ate and inani-ateEw/ic/ are proper to t/e reception of a royal or
divine g,est5 1/e -ost basic of t/ese, w/ose acco-panying gest,res
are ill,strated in fig,re 1(, are t/e tBo Baters and t/e five gifts,
listed as follows wit/ t/eir #anskrit na-es as given in t/eir -an=
tras%
.HA2I6A8 7oblation7 or 7water for t/e face7
.!HPA3JA8 7water for t/e feet7
.9HPU#PE 7flowers7
(&H36UPE 7incense7
(1HAL>DE 7la-ps7
()HIA$36E 7perf,-e7
(*H$A"ME3JE 7food7
1/ese offerings are represented ,pon t/e altar by seven bowls filled
wit/ water and grainC and to t/ese seven is added
!H #AB3A 7-,sic,7
w/ic/ is not set o,t on t/e altar, since it is s,pposed to be o--i'
present in t/e asse-bly /all5 6ere t/e -i-etic intention of t/e
gest,res is not so apparent as it is in so-e of t/e ot/er sets of offer=
ingsC b,t note /ow gest,re ( represents t/e la-ps being offered,
wit/ t/e t/,-bs raised in i-itation of a wick rising fro- a pool of
b,tter, or /ow gest,re ! represents beating ti-e to -,sic5
4e -ay re-ark t/at t/e -antras t/at acco-pany t/ese offer=
ings -ay appear to a #anskritist to /ave ,ndergone so-e rat/er
biFarre defor-ations5 B,t -any of t/ese -ay be acco,nted for as
reg,lar early Prakritic analogical assi-ilations Ge5g5, dative sing,lar
2ALAJA for 2ALftEH or as -ore or less well'attested B,dd/ist
6ybrid for-s Ge5g5, vocative sing,lar IU2U for IU2>, present
i-perative D6A6" for D6A3A 7eatK7H5 1/e two waters are
clearly acc,sative obBects of t/e i-perative P2A1lCC6A 7acceptK7
b,t t/e five giftsEoften offered as a separate se;,enceEwo,ld
see- to be fe-inine sing,lar vocatives Ge5g5, PU#PE 7& Lady of
t/e flowersK7H addressed to t/e goddesses w/o e-anate fro- t/e
practitioner and -ake offerings to t/e deity, stereotyped in t/e
-antra even w/en s,c/ e-anation is not given in t/e rit,al te9t5
#AB3A see-s, ano-alo,sly, to be a -asc,line vocative sing,lar,
parallel per/aps to -antras of t/e for- >8 #UMA2$A'CAD2A
P2A1lCC6A 7>8 Iolden w/eel% accept itK7
WOR2!.&
1/e standard pattern of presentation for all t/ese offerings is t/e
recitation Gor t/e c/anting, ,sing any one of a n,-ber of standard
-elodies t/at fit t/e -eterH of a dedicatory verse and t/en of t/e
#anskrit -antra, acco-panied by t/e appropriate gest,re5 >ften
eac/ gest,re is preceded d,ring t/e co,rse of t/e verse by a series of
prefatory /and -otions, w/ic/ are i-possible for -e to drawC if t/e
offerings are being -ade in abbreviated for-, wit/ t/e recitation of
t/e -antra alone, t/e practitioner -akes /is gest,res flow into eac/
ot/er, per/aps also snapping /is fingers after eac/ gest,re, like t/e
s,pple and flowing -ove-ents of a -an,al dance5 All t/ese -ove=
-ents vary fro- sect to sect, even fro- -onastery to -onastery,
B,t everyw/ere, w/en properly perfor-ed, t/ey add a f,rt/er
aest/etic di-ension to t/e so,nds of t/e asse-bly /all, and provide
t/e individ,al practitioner wit/ a controlled set of bodily -otions
to acco-pany t/e ballet of /is vis,aliFation5
For e9a-ple, t/e verses and -antras for t/e offering of t/e two
waters and t/e five gifts -ig/t be recited or s,ng as follows, eac/
wit/ t/e appropriate gest,re%
)&!
1H Lord, it is good t/at yo, /ave co-e /ere,
giving ,s t/e opport,nity for -eritC
and w/en yo, /ave accepted o,r oblation
we pray yo, re-ain /ere5
>8 IU2U'#A2MA'1A16AIA1A P2AMA2A'#A1DA2A'8A'
6A#A1DA2A'8A6A'A2I6A8 P2A1lCC6A 6U8 #MA6AK
7>8 I,r, and all 1at/agatas% accept t/is e9cellent, respectf,l,
-ost respectf,l, and great oblation 6U8 #MA6A K7
)H L,st as t/e B,dd/a, as soon as /e was born,
was bat/ed by all t/e gods,
we pray yo, likewise bat/e yo,r body
wit/ t/is p,re divine water5
>8 IU2U'#A2MA'1A16AIA1A 8A6A'PA3JA8 P2A1lC=
C6A 6U8 #MA6AK
7>8 I,r, and all 1at/agatas% accept t/is great water for yo,r
feet 6U8 #MA6AK7
1/is second verse, by t/e way, is a standard one, ,sed also in 7bat/=
ing t/e deity7 and in bestowing initiation ,pon a disciple5 And /ere,
too, as in -any ot/er rit,als, t/ere co-es a brief pa,se between t/e
waters and t/e gifts to offer t/e deity a seat%
1.!
1.9
#!E (1+# OF
>,t of love for ,s and for all beings, wit/ t/e
strengt/ of a -agic -anifestation, re-ain
/ere, Blessed >nes, we pray yo,, for as long as
we -ake offering5
>8 IU2U'#A2MA'1A16AIA1A PA38ADA8ALAJA#
1MA8K
7>8 I,r, and all 1at/agatas% a lot,s seat for yo, K7
$e9t are offered t/e gifts, and in t/is standard series t/e verses and
-antras beco-e rat/er -ore reg,lariFed%
*H Lot,s flowers, bl,e and w/ite,
and red% all sorts of flowers,
all well'colored, well'for-ed, sweet's-elling,
we offer ,p to t/e -ost precio,s of incarnations5
>8 IU2U'#A2MA'1A16AIA1A PU#PE PULA'8EI6A'
#A8U32A'#P6A2A$A'#A8AJE 6U8 K
7>8 I,r, and all 1at/agatas% flowers% t/e gat/ering swelling
ocean of clo,ds of offerings 6U8 K
.H Aloewood and pine,
t/e sweetest savors of all t/e real-s%
all t/e -ost e9cellent incense of t/e world,
we offer ,p to t/e -ost precio,s of incarnations5
>8 IU2U'#A2MA'1A16AIA1A 36UPE PULA'8EI6A'
#A8U32A'#P6A2A$A'#A8AJE 6U8K
7>8 I,r, and all 1at/agatas% incense% t/e gat/ering swelling
ocean of clo,ds of offerings 6U8K7
(H B,tter la-ps wit/ /earts of oil,
la-ps of ba-boo and twigs of fr,it trees% all
t/at ill,-inates t/e darkness of t/e world, we
offer ,p to t/e -ost precio,s of incarnations5
>8 IU2U'#A2MA'1A16AIA1A AL>DE PULA'8EI6A'#A'
8U32A'#P6A2A$A'#A8AJE 6U8 K
7>8 I,r, and all 1at/agatas% la-ps% t/e gat/ering swelling
ocean of clo,ds of offerings 6U8 1
+H Ca-p/or, sandalwood, and saffron%
t/e sweetest's-elling of perf,-es, a Boy to to,c/,
bot/ nat,ral and -i9ed,
we offer ,p to t/e -ost precio,s of incarnations5
1(1
&8 IU2U'#A2MA'1A16AIA1A IA$36E PULA'8EI6A'
#A8U32A'#P6A2A$A'#A8AJE 6U8K
7>8 I,r, and all 1at/agatas% perf,-es% t/e gat/ering swelling
ocean of clo,ds of offerings 6U87
H Cooked rice and ot/er p,re foods,
prepared wit/ all t/e co,ntless varieties of cooking,
-i9ed foods, all of t/e -ost e9cellent flavor, we
offer ,p to t/e -ost e9cellent of incarnations5
>8 IU2U'#A2MA'1A16AIA1A $A"ME3JE PULA'8EI6A'
#A8U32A'#P6A2A$A'#A8AJE 6U8K
7>8 I,r, and all 1at/agatas% food% t/e gat/ering swelling ocean
of clo,ds of offerings 6U8K7
!H Ireat dr,-s, conc/ s/ells, clay dr,-s, kettledr,-s,
cy-bals, and tabors, /osts of -,sic% all t/e -ost
-elodio,s so,nds of t/e world, we offer ,p to t/e
-ost e9cellent of incarnations5
>8 IU2U'#A2MA'1A16AIA1A #AB3A PULA'8EI6A'
#A8U32A'#P6A2A$A'#A8AJE 6U8K
7>8 I,r, and all 1at/agatas% -,sic% t/e gat/ering swelling
ocean of clo,ds of offerings 6U8K7
Even -ore pictorial t/an t/ese are so-e of t/e rit,al /and gest,res
t/at acco-pany several of t/e ot/er types of o,ter offerings5 Fig=
,re 1+, for e9a-ple, ill,strates t/e gest,res t/at acco-pany t/e
seven precious gems of sovereignty4
(.HCAD2A'2A1$A 7t/e precio,s w/eel7
((H6A#1"'2A1$A 7t/e precio,s elep/ant7
(+HA#MA'2A1$A 7t/e precio,s /orse7
(H8A$"'2A1$A 7t/e precio,s ge-7
(!H#12l'2A1$A 7t/e precio,s ;,een7
(9HPU2U#A'2A1$A 7t/e precio,s -inister7
+&HD6A3IA'2A1$A 7t/e precio,s general7 or 7sword7
1o t/is list is added
+1HUPA2A1$A 7t/e s,bsidiary precio,s t/ings,7
w/ose gest,re is ,sed also to represent t/e offering called t/e 7space'
vast treas,ry57 >ne of t/e rit,als by Pe-a karpo, for e9a-ple,
contains t/e following verses and -antras for t/e presentation of
t/ese offerings%
)&9
1(&
WOR2!.& 1(*
I
n 4e vis,aliFe all of space filled wit/ t/e precio,s w/eelC we offer it, self'created
fro- divine gold, its ro,nd nave radiating a t/o,sand spokes to its -ost e9cellent
ri-, granting victory over all t/e -ost noble5
>8 CAD2A'2A1$A P2A1lCC6A 6U8 #MA6AK
)H 4e vis,aliFe all of space filled wit/ t/e precio,s elep/antC
we offer t/e si9't,sked w/ite elep/ant, t/e color of t/e -oon,
w/o ;,ickly circles t/e ocean'girt eart/,
t/e divine circ,-ference t/ro,g/ t/e pat/ of t/e sky5
>8 6A#1"'2A1$A P2A1lCC6A 6U8 #MA6AK
*H 4e vis,aliFe all of space filled wit/ t/e precio,s /orseC
we offer it, its color delig/tf,l as a peacock<s t/roat,
adorned wit/ gold, swift as t/o,g/t,
circling t/e eart/ and ret,rning wit/in t/e -orning5
>8 A#MA'2A1$A P2A1lCC6A 6U8 #MA6AK
.H 4e vis,aliFe all of space filled wit/ t/e precio,s ge-C
we offer t/e green'blaFing t,r;,oise,
s,rpassing t/e brilliance of t/e s,n,
its eig/t portions of p,rity f,lfilling all wis/es5
>8 8A$"'2A1$A P2A1lCC6A 6U8 #MA6AK
(H 4e vis,aliFe all of space filled wit/ t/e precio,s ;,eenC
we offer /er, as bea,tif,l as an i--ortal -aiden,
delig/ting body and -ind wit/ /er -ost e9cellent to,c/,
bestowing t/e perf,-e of /er skill, knowledge, and elo;,ence5
>8 #12"'2A1$A P2A1lCC6A 6U8 #MA6AK
+H 4e vis,aliFe all of space filled wit/ t/e precio,s -inisterC
we offer /i-, /is -ind like a dagger, wise and pr,dent,
g,iding to all desires wit/ /is /idden store of s,btlety,
w/ose words -,st be /eeded, /aving t/e eyes of a god5
>8 PU2U#A'2A1$A P2A1lCC6A 6U8 #MA6A K
H 4e vis,aliFe all of space filled wit/ t/e precio,s generalC
we offer /i-, a /ero wit/ t/e strengt/ of a godC
destroying t/e ene-y, instantly acco-plis/ing
all t/e ai-s t/at -ove t/e -ind of a c/a-pion5
>8 D6A3IA'2A1$A P2A1lCC6A 6U8 #MA6A K
-

1(+ #!E (1+# OF

*H 8ay t/ere be all good fort,ne
by offering t/is /oly obBect of good fort,ne
Gw/ic/ sets t/e seal of delig/t on t/e /eart of t/e -ost nobleH
by t/is si9teen'year'old -aiden,
blaFing wit/ aF,re'bl,e lig/t,
co;,ettis/ly /olding t/e precio,s /,ndred'petaled lot,s5
>8 PA38A'DU$LA2A P2A1"CC6A #MA6AK
.H 8ay t/ere be all good fort,ne
by offering t/is /oly obBect of good fort,ne
Gw/ic/ sets t/e seal of delig/t on t/e /eart of t/e -ost nobleH
by t/is victorio,s pale'green -aiden,
learned in a-oro,s -elody,
singing /er deep't/roated tones as s/e raises t/e banner5
>8 DU$3A'36MALA P2A1"CC6A #MA6A K
(H 8ay t/ere be all good fort,ne
by offering t/is /oly obBect of good fort,ne
Gw/ic/ sets t/e seal of delig/t on t/e /eart of t/e -ost nobleH
by t/is long'eyed -aiden,
t/e color of powdered ver-ilion,
s/ooting t/e arrow of /er glance as s/e twirls t/e pearl ,-brella5
>8 #"1A1APA12A P2A1"CC6A #MA6A K
+H 8ay t/ere be all good fort,ne
by offering t/is /oly obBect of good fort,ne
Gw/ic/ sets t/e seal of delig/t on t/e /eart of t/e -ost nobleH
by t/is s/apely -aiden,
w/ite as clo,ds on t/e /oriFon,
enticingly /olding /er /ands abo,t t/e flask of treas,re5
>8 $"36"'I6A1A P2A1"CC6A #MA6A K
H 8ay t/ere be all good fort,ne
by offering t/is /oly obBect of good fort,ne
Gw/ic/ sets t/e seal of delig/t on t/e /eart of t/e -ost nobleH
by t/is glorio,s -aiden,
t/e color of stainless e-erald,
sed,ctively grasping t/e rig/t'/anded conc/ s/ell5
>8 #A$D6A'MA21A P2A1"CC6A #MA6A K
WOR2!.&
gH 8ay t/ere be all good fort,ne
by offering t/is /oly obBect of good fort,ne
Gw/ic/ sets t/e seal of delig/t on t/e /eart of t/e -ost nobleH
by t/is ravis/ing -aiden,
pleasing as a peacock<s neck, /er carriage /a,g/ty,
flasking like lig/tening as s/e /olds t/e golden fis/5
>8 DA$ADA'8A1#JA P2A1"CC6A #MA6A K
$e9t, in -any rit,als t/ere are presented to t/e deity t/e inner
offerings,
"11
w/ic/ -ost often consist of t/e five sense gratificationsC
+)HMAL2A'2UPA 73ia-ond For-s7
+*HMAL2A'#AB3A 73ia-ond #o,nds7
+.HMAL2A'IA$36A 73ia-ond #-ells7
+(HMAL2A'2A#JA 73ia-ond 1astes7
++HMAL2A'#PA2#A 73ia-ond 1angibles7
As it says in t/e )uhyasama-a #antraC
"1"
>ne s/o,ld -ake proper offerings to t/e B,dd/as
contin,ally wit/ t/e five sense gratifications% and by
t/is fivefold offering one will ;,ickly attain to
B,dd/a/ood5
1/,s t/ese five inner offerings -ig/t be presented, for e9a-ple,
wit/ t/e following verses%
)1*
1H 1/e -ost e9cellent of for-s
in all t/e worldly real-s of t/e ten directions Gall
t/at pleases t/e sig/t of t/e Con;,erorsH are e-anated
as /osts of t/e Lady 3ia-ond For-C and t/ese we
offer ,p to t/e /osts of glorio,s g,r,s5
>8 IU2U'8A$3ALA'3EMA1A MAL2A'2UPA P2A1"CC6A
6U8 #MA6AK
)H 1/e -ost e9cellent of so,nds
in all t/e worldly real-s of t/e ten directions Gall t/at is
-elodio,s to t/e /earing of t/e Con;,erorsH are e-anated
as /osts of t/e Lady 3ia-ond #o,ndC and t/ese we offer
,p to t/e /osts of glorio,s g,r,s5
>8 IU2U'8A$3ALA'3EMA1A
CC6A 6U8 #MA6A K
1(
MAL2A'#AB3A P2A1
1(! #!E (1+# OF WOR2!.
&
1(9
*H 1/e -ost e9cellent of s-ells
in all t/e worldly real-s of t/e ten directions Gall t/at is
blissf,l to t/e /earts of t/e Con;,erorsH are e-anated as
/osts of t/e Lady 3ia-ond #-ellC and t/ese we offer ,p
to t/e /osts of glorio,s g,r,s5
>8 IU2U'8A$3ALA'3EMA1A MAL2A'IA$36A P2A1lC'
C6A 6U8 #MA6A K
.H 1/e -ost e9cellent of tastes
in all t/e worldly real-s of t/e ten directions Gall t/at is
delicio,s to t/e tong,es of t/e Con;,erorsH are e-anated
as /osts of t/e Lady 3ia-ond 1asteC and t/ese we offer
,p to t/e /osts of glorio,s g,r,s5
>8 IU2U'8A$3ALA'3EMA1A
][S 6U8 #MA6AK
(H 1/e -ost e9cellent of tangibles
in all t/e worldly real-s of t/e ten directions
Gall t/at is soft to t/e bodies of t/e Con;,erorsH
are e-anated as /osts of t/e Lady 3ia-ond 1angibleC
and t/ese we offer ,p to t/e /osts of glorio,s g,r,s5
>8 IU2U'8A$3ALA'3EMA1A MAL2A'#PA2#A P2A1lC'
C6A 6U8 #MA6AK
1/ese five sense gratifications, again, -ay be identified in t/e rit,al
wit/ t/e five fleshes Gcow, elep/ant, /orse, dog, and /,-an fles/H or
t/e five nectars G,rine, e9ecr-ent, se-en, fles/, and bloodH, and t/is
vis,aliFation -ig/t be perfor-ed as follows%
)1.
$e9t t/ere are before -e circles of wind and fire s,r-o,nted by
t/ree /eads, placed on w/ic/ Nas on a tripodO is t/e syllable AC t/is
transfor-s into a sk,ll bowl, inside of w/ic/ are I> NI> 7cow7O, DU
NDUkk,ra 7dog7O, $A N$Ara 7-an7O, 6A B6Astin 7elep/ant7O, and
3A N3A-ya 7/orse7OC t/ese transfor- into t/e five fles/es5 And
inside it also are M" NMlt 7e9cre-ent7O, 8U N8Utra 7,rine7O, #U
N#Ukra 7se-en7O, 8A N8A-sa 7fles/7O, and 2A N2Akta 7blood7OC
t/ese transfor- into t/e five nectars5 Eac/ is -arked wit/ its
respective seed and /as an >8 above it, cleansing its i-p,rities5
Fro- an A6 t/ere arises a -oon, above w/ic/ is a 6U8, and
fro- t/at latter t/ere is for-ed a dia-ond sk,ll staff w/ic/
points downward to seal t/e top5
1/e wind kindles t/e fire, and t/e strea- of t/ose s,bstances
Gboiling toget/er into a single taste, loonking like t/e s,rface of
t/e rising s,nH invites t/e deities of dakas and dakinis to t/e
s,rface of t/e -oon wit/ its dia-ond sk,ll staffC t/ey enter into
,nion toget/er, and t/ey -elt and dissolve into a nectar of knowledge5
1/is falls into t/e sk,ll bowl, and t/e offering beco-es an
ine9/a,stible ocean of s,bli-e color, taste and s-ell5
6ere t/ere are no representational gest,res, b,t t/e practitioner
,s,ally /as a s-all sk,ll bowl filled wit/ water in front of /i-C w/en it
is ti-e to offer t/ese inner offerings /e ,ncovers it, /olding it in /is
left /and, and wit/ t/e ring finger of /is rig/t /and /e dips into t/e bowl
and flicks a few drops of water, reciting >8 PA$CA'A821A'PULA
D6A6"K 7>8 Eat t/is offering of t/e five nectarsK7 $e9t t/e si9teen
secret offerings are presented, wors/iping t/e deity wit/ t/e si9teen
goddesses of sens,al enBoy-ent%
+HMAL2A'M"$E 7Lady of t/e 3ia-ond L,te7
+!HMAL2A'MA8#E 7Lady of t/e 3ia-ond Fl,te7
+9HMAL2A'8U2ALE 7Lady of t/e 3ia-ond 1abor7
&HMAL2A'823A8IE 7Lady of t/e 3ia-ond 3r,-7
1HMAL2A'6A#JE 7Lady of t/e 3ia-ond La,g/ter7
)HMAL2A'LA#JE 7Lady of t/e 3ia-ond 8i-e7
*HMAL2A'Il1E 7Lady of t/e 3ia-ond #ong7
.HMAL2A'$21JE 7Lady of t/e 3ia-ond 3ance7
(HMAL2A'PU#PE 7Lady of t/e 3ia-ond Flowers7
+HMAL2A'36UPE 7Lady of t/e 3ia-ond "ncense7
HMAL2A'AL>DE 7Lady of t/e 3ia-ond La-ps7
!HMAL2A'IA$36E 7Lady of t/e 3ia-ond Perf,-e7
9HMAL2A'3A2#E 7Lady of 3ia-ond Mision7
!&HMAL2A'2A#JE 7Lady of 3ia-ond 1aste7
!1HMAL2A'#PA2#E 7Lady of 3ia-ond 1o,c/7
!)HMAL2A'36A28E 7Lady of 3ia-ond 8ental Events7
4e -ay note, first, t/at t/ese goddesses fall into gro,ps of fo,r% 1'.
are goddesses of -,sic, ('! are goddesses of song and dance, 9'1) are
goddesses of offering, and 1*'1+ are goddesses of t/e senses5 "n t/ese
gro,pings, too, t/e goddesses are so-eti-es vis,aliFed as part of t/e
retin,e of t/e -aBor -andalas given, for e9a-ple, by Ab/a'
yakarag,ptaC
)1(
and Pe-a karpo identifies eac/ gro,p of goddesses wit/
one of t/e fo,r Boys prod,ced by t/e control of t/e c/annels,
P2A1lC'
Fig5 1!5 1/e secret offerings5
Fig5 195 1/e secret offerings, contin,ed5
1+)
#!E (1+# OF ?E OE4 WOR2!.&
1+*
winds, and drop d,ring t/e Process of Perfection% 1'. are t/e 7fo,r
t/o,g/ts of Boy,7 ('! are t/e 7fo,r t/o,g/ts of /ig/est Boy,7 9'1) are
t/e 7fo,r t/o,g/ts of t/e Boy of cessation,7 and 1*'1+ are t/e 7fo,r
t/o,g/ts of innate Boy57
)1+
4e -ay note in fig,res 1! and 19 t/e clearly pictorial intention of
t/e gest,res t/at represent t/ese goddesses5 1/e position of t/e /ands
in gest,re 1, 73ia-ond L,te,7 for e9a-ple, is clearly t/at ,sed in t/e
fingering of t/e #o,t/ "ndian vina, as t/e position in gest,re .,
73ia-ond 3r,-,7 is t/at ,sed in playing t/e do,ble/eaded #o,t/
"ndian mrdamga, and t/at in gest,re ), 73ia-ond Fl,te,7 in
fingering a fl,te played d $ee7 in gest,re , 73ia-ond #ong,7 and
gest,re !, 73ia-ond 3ance,7 we see gest,res re-iniscent of t/ose of
t/e classical "ndian t/eater5 Even -ore abstract notions are
represented -i-etically% gest,re 1*, 73ia-ond Mision,7 is indicated by
t/e practitioner pointing to /is own /and G7like a -irror,7 one of -y
infor-ants told -eHC and gest,re 1+, 73ia-ond 8ental Events,7 is
indicated by t/e for-ation of a triangle wit/ t/e t/,-bs and
forefingers, in i-itation of t/e triang,lar s/ape of t/e fe-inine 7so,rce
of all events7 in 1antric conte-plation5 4e -ay, t/en, give t/e
following as an e9a-ple of t/e verses and -antras t/at -ig/t
acco-pany t/ese gest,res in t/e presentation of t/e secret offerings of
sens,al and divine enBoy-ent%
)1
1H 1/e /oly -ost secret of offerings%
t/e bl,e'bodied lady playing t/e l,te,
t/e bea,tif,l lady wit/ vaBra and bell in /er /ands%
-ay s/e delig/t t/e Ilorio,s >nes wit/ t/e /ig/est BlissK
V A6 MAL2A'M"$E 6U8 "
)H 1/e /oly -ost secret of offerings%
t/e yellow'bodied lady playing t/e fl,te,
t/e bea,tif,l lady wit/ vaBra and bell in /er /ands%
-ay s/e delig/t t/e Ilorio,s >nes wit/ t/e /ig/est Bliss K
>8 A6 MAL2A'MA8#E 6U8 K
*H 5 5 5 t/e red'bodied lady playing t/e tabor 5 5 5
V A6 MAL2A'8U2ALE 6U8 "
.H 5 5 5 t/e green'bodied lady playing t/e dr,- 5 5 5
>8 A6 MAL2A'823A8IE 6U8K
(H 5 5 5 t/e la,g/ing red lady, /er carriage pro,d and la,g/ing,
/olding vaBra and bell, -aking sweet -elodio,s so,nds 5 5 5
>8 A6 MAL2A'6A#JE 6U8 K
+H 5 5 5 t/e sens,o,s bl,e lady, /er carriage pro,d and sens,o,s,
/olding vaBra and bell, -aking sweet -elodio,s so,nds 5 5
>8 A6 MAL2A'LA#JE 6U8 K
H 5 5 5 t/e singing green lady, /er carriage pro,d and singing 5 5
>8 A6 MAL2A'I"1E 6U8 K
!H 5 5 5 t/e dancing yellow lady, /er carriage pro,d and sens,
o,s 5 5 5
>8 A6 MAL2A'$21JE 6U8 K
9H 5 5 5 t/e w/ite'bodied lady wit/ flowers in a lot,s vessel,
t/e bea,tif,l lady wit/ sk,ll staff and dr,- 5 5 5
>8 A6 MAL2A'PU#PE 6U8 K
1&H 5 5 5 t/e bl,e'bodied lady wit/ incense in a lot,s vessel,
t/e bea,tif,l lady wit/ sk,ll staff and dr,- 5 5 5
>8 A6 MAL2A'36UPE 6U8 K
11H 5 5 5 t/e red'bodied lady wit/ a la-p in a lot,s vessel 5 5 5 5
V A6 MAL2A'AL>DE 6U8 "
1)H 5 5 5 t/e green'bodied lady wit/ perf,-e in a lot,s vessel 5 55
>8 A6 MAL2A'IA$36E 6U8 K
1*H 5 5 5 t/e w/ite Lady of Mision wit/ a -irror in a lot,s ves
sel 5 5 5
>8 A6 MAL2A'3A2#E 6U8 K
1.H 5 5 5 t/e red Lady of 1aste wit/ a water'filled conc/ s/ell in a
lot,s vessel 5 5 5
>8 A6 MAL2A'2A#JE 6U8 K
#!E (1+# OF
1(H 5 5 5 t/e yellow Lady of 1o,c/ wit/ clot/ing in a lot,s ves
sel 5 5 5
V A6 MAL2A'#PA2#E 6U8 "
1+H 1/e /oly -ost secret of offerings%
t/e bl,e Lady of 8ental Events wit/ t/e so,rce of all events
in a lot,s vessel,
t/e bea,tif,l lady wit/ sk,ll staff and dr,-% -ay s/e
delig/t t/e Ilorio,s >nes wit/ t/e /ig/est Bliss K
V A6 MAL2A'36A28E 6U8 "
And, finally, -any rit,als add to t/e above t/ree classes an
offering of the #ruth, t/e /ig/est and c,l-inating gift of Ireat Bliss
itself, w/ic/ -ig/t take t/e for- of verses s,c/ as t/e following%
)1!
Emaho K 1/e triple world is filled
wit/ desire for Ireat Bliss5
Emaho K 1/e peacef,l Bliss /as co-e,
spreading -anifest enlig/ten-ent everyw/ere5
Emaho K 1/e Ireat Bliss of Blisses,
t/e perfect Ireat Bliss /as arisen5
EmahoK "t is B,st like eating so-et/ingC
appearances are eaten ,p in E-ptiness5
Emaho K #i-,ltaneo,sly t/ere is born a great essence,
t/e very nat,re of all eventsC
let ,s see beings as like a -oon in water,
let ,s take w/at we /ear to be b,t an ec/o,
let ,s look even ,pon o,r -inds as like a -irage in t/e desert5
1/,s do we take o,r food and drink as like space,
odors as like a flower in t/e sky5
Let o,r -inds pervade like t/e s,n or -oon,
be as fir-ly fi9ed as -o,nt 8er,C
let ,s drea- like t/e drea-ing of a yo,ng virgin,
speak designations like an ill,sory -agic s/ow5
All t/ese are si-,ltaneo,s wit/ t/e birt/ of BlissC
so we are free of o,r worldly essence, o,r for-s inconceivable5
6o-age and praise to t/e /ig/est pat/ of t/e 4ell'gone 1
w/ere t/ere ever arise s,c/ t/ings5
6U8 K Like t/e s,n rising in a clo,dless sky,
t/e s,n of knowledge rises in a stainless -ind
spreading its ill,-ination, t/e knowing of all t/ings knowable%
/o-age to t/e precio,s "nnate 8ind K
Like a river falling in an ,nbroken strea-
conte-plative ,nion never ceases in a fir- -indC
it grows neit/er -ore nor less
b,t increases t/e e9perience of Bliss%
WOR2!.&
1+(
/o-age to t/e precio,s "nnate 8ind K
As t/e king a-ong -o,ntains neit/er tre-bles nor ;,akes,
we /ave gained a fir-ness ,ns/aken by -ental constr,cts,
t/e -ost e9cellent of fr,its, ever steady and ,nc/anging%
/o-age to t/e precio,s "nnate 8ind "
Emaho K t/e precio,s and glorio,s,
emaho K t/e precio,s /oly Law,
emaho K t/e precio,s "nnate 8ind%
/o-age and praise to t/e t/o,g/t of enlig/ten-entK
>r t/is offering of t/e 1r,t/ -ay -ake a direct presentation of
Ireat Bliss to t/e deity%
)19
By ,nion wit/ t/e 2it,al 8anifestation,
by vis,aliFation of t/e Dnowledge 8anifestation,
by coalescence wit/ t/e Ireat 8anifestation%
we -ake offering wit/ t/e Bliss t/at grows b,t never c/anges5
1/ere are ot/er general types of offering t/at -ay be -ade to t/e
vario,s classes of deities5 $ebesky'4oBkowitF /as f,lly doc,-ented,
for e9a-ple, all t/e different offerings t/at -ay be given to t/e
fierce protective deitiesC
))&
b,t we -ay -ention /ere as standard in
-any rit,als t/e sk,ll bowls t/at are filled wit/ water to represent
medicine N} se-enO and $lood, and, of co,rse, all t/e vario,s types
of tormas t/at are presented at t/e end of t/e rit,al to t/e fo,r
classes of 7g,est7% G1H t/e -aBor deity, G)H t/e protectors of t/e Law,
G*H t/e 7lords of t/e soil,7 and G.H beings in t/e si9 destinies5
1/e tor-a for t/e -aBor deityEt/e 7offering tor-a7 w/ose s/ape
and decorations vary for eac/ godE-ay also be gro,ped toget/er
wit/ t/e -edicine and blood to for- a separate class of offering E
-edicine, blood, and tor-aEw/ic/ is called specific as opposed to
t/e inner, o,ter, and secret offerings w/ic/ are considered to be
general7 /ere too t/e offering of t/e 1r,t/ is split off to for- a
t/ird class, called supreme4 1/e -edicine or sy-bolic se-enEt/e
-ale ele-ent corresponding to t/e fe-ale bloodEis also analogiFed
to t/e five nectars, so t/at t/ere is a for-al rese-blance in t/e two
offerings, and t/e sa-e -antra -ay be ,sed in bot/5 1/e following
e9cerpt ill,strates /ow t/ese specific offerings -ig/t be presented,
for e9a-ple, to Pad-asa-b/ava and t/e /osts of peacef,l and
fierce deities w/o s,rro,nd /i-%
))1
>ffering t/e medicineC
6U8 K 1/is nectar, t/is distillation
of t/e /,ndred sorts of /oly t/ing,
L
1+.
1++ #!E (1+# OF ?SPE4
w/ic/ ca,ses t/e Fat/ers and 8ot/ers of t/e five fa-ilies,
conditions t/e five bodies and five knowledges,
occasions t/e arising of 8eans and 4isdo- fro- t/eir
ca,se'
t/is we offer ,p to t/e all'beneficent g,r,
and /is /osts of peacef,l and fierce deities5
1/ink of ,s lovingly wit/ co-passion,
grant ,s power and -agical attain-entK
>8 A6 6U8K #A2MA'PA$CA'A821A'D6A2A8 g[S[
Eat, eat all t/ese five nectarsK
ZY S[ 6U8 K 1o t/e -o,t/s of
t/e g,r,s of t/e fivefold lineage,
t/e gat/ering of t/e 1/ree Lewels of t/e Con;,erors,
t/e /,ndred fa-ilies of /oly ones, peacef,l and fierce,
t/e /olders of t/e -antra, dakas and daki-s, Fat/er and
8ot/er,
t/e /osts of t/e dakinls, /ig/est of -ot/ers,
t/e divine /osts of 3ia-ond 8agic 3agger%
#A2MA'PA$CA'A821A'D6A2A8 D6A6"K Eat, eat all t/ese
five nectars K
1o t/e -o,t/s of
t/e 1/ree Lewels and 1/ree Basic >nes of
all directions and ti-es, protectors of t/e
Law, deities of wealt/, lords of /idden
treas,re%
#A2MA'PA$CA'A821A'D6A2A8 D6A6"K Eat, eat all t/ese
five nectarsK
1o t/e -o,t/s of
all t/e ot/ers, t/e ocean of t/ose wort/y of offerings%
#A2MA'PA$CA'A821A'D6A2A8 D6A6"K Eat, eat all t/ese
five nectarsK
Accepting t/e -agical attain-ents%
6U8K 1/e strea- of nectar fro- t/e ,nion of
t/e Fat/ers and 8ot/ers of t/e five, fa-ilies in
t/e sk,ll bowl of t/is real- of t/e -anifest,
6O2!.&
t/is swirling nectar of t/e five fa-ilies
possessed of t/e five knowledges%
grant ,s now t/e -agical attain-ents of body, speec/, and
-indK
DAJA'#"336" >8K MAD'#"336" A6 K C"11A'#"336" 6U8 K
>ffering t/e $loodC
1/is blood, w/ic/ transfor-s t/e five poisons
into t/e five knowledges, t/is blood of great passion,
passionless, free of passion, t/is secret great blood,
nond,al, free of clinging% t/is we offer ,p to t/e all'
beneficent g,r, and /is /osts of peacef,l and fierce
deities5
Eat, eat
>8 A6 6U8K 8A6A'2AD1A'D6A2A8 D6A6"
t/is great bloodK
>ffering t/e tormaC
>8 A6 6U8 K "n t/is sk,ll bowl Gp,rity of for-H we set t/is
great tor-a Gp,rity of feelingH, we s,rro,nd it wit/ b,ttons
Gp,rity of conceptionH, we decorate it wit/ orna-ents Gp,rity
of -otivationH% t/is great tor-a Gp,rity of awarenessH we
offer ,p to t/e all'beneficent 3/ar-a Body5 E K "n t/e sk,ll
bowl of ,ni-peded E-ptiness we set t/is great tor-a of clear
knowledge, we adorn it wit/ orna-ents of contin,o,s
co-passion and offer it ,p to t/e peacef,l Body of Bliss5 >8
A6 6U8 " "n t/e basin Gt/e e9ternal inani-ate worldH we set
t/e tor-a Gits internal ani-ate beingsH, we decorate it wit/
-edicine, t/e fr,it of t/e eli9ir, and offer it ,p to t/e peacef,l
and fierce Bodies of 1ransfor-ation5
>8 A6 6U8K IU2U'3EMA'3AD"$" 8A6A'BAL"8 ?q
I26$A D6A D6A D6A6" D6A6"K
1o yo, t/is great tor-a% take it, eat it, eat itK
16E 8A$3ALA >FFE2"$I
eyond all t/e offerings en,-erated above t/ere is one f,rt/er
e of offering w/ic/, in effect, s,--ariFes t/e- all, and for-s t/e
1+
1+! #!E (1+# OF
1+9
central t/e-atic ele-ent in one of t/e -ost i-portant and pop,lar of
1ara<s rit,als5 1/is is t/e offering of t/e mandala Gor mandalaka,
transliterated into 1ibetan rat/er t/an translated, to disting,is/ it
fro- t/e 1ibetan ter- chikhor w/ic/ translates 7-andala of t/e
residence and its residents7H5 1/e -andala offering is not/ing less t/an
t/e presentation to t/e deity of t/e entire world, vis,aliFed in front of
t/e practitioner as a golden real- wit/ 8o,nt 8er, and all its
continents, a cos-ogra- filled wit/ 7all t/e entire wealt/ and glory
of -en and gods57 "t is per/aps t/e /ig/est e9pression of rit,aliFed
devotion% its pri-ary f,nction fro- its "ndian inception
)))
/as been as a
presentation to one<s personal g,r,, serving as a sy-bol of t/e co-plete
s,bordination to /i- of all one is or /asC it is /eld to be t/e only
7fee7 wort/y eno,g/ to be given to a 8aster w/o bestows an
initiation, a priceless gift w/ose price is t/erefore infinite5
Fig5 )&5 1/e -andala gest,re5
1/e rit,al /and gest,re t/at acco-panies t/is offeringEt/e
-andala gest,reEis s/own in fig,re )&% t/e ring fingers in t/e
center represent 8o,nt 8er, in t/e -iddle of t/e world, and t/e
re-aining fingers are so Boined as to represent t/e fo,r -aBor
continents t/at s,rro,nd it5 >n t/e altar t/is offering is represented by
a fo,r'tiered tray, often decorated wit/ gold and silver designs and
pict,res of t/e offerings s,pposedly contained t/erein, filled to
overflowing wit/ grain or rice5 1/e flat base of t/is tray -ay also
be ,sed alone, and so-eti-es, in place of t/e gest,re, t/e practitioner
/olds t/is base in /is left /and and po,rs o,t ,pon it s-all 7piles7 of
grain fro- /is rig/t /and, eac/ s-all pile represent'
ing one of t/e t/irty'seven offerings traditionally co,nted as incl,ded in
t/e presentation5 1/is rit,al /as been described by a n,-ber of 4estern
sc/olars,
))*
b,t t/e following brief vis,aliFation s/ows t/e standard
pattern of t/e offering%
)).
> MAL2A'B6U8" 73ia-ond fo,ndation7 A6 6U8K 1/e
fo,ndation is p,re, greatly strong, fo,nded wit/ gold5
>8 MAL2A'2ED6E 73ia-ond o,tline7 A6 6U8K "n t/e
center is G1H 8o,nt 8er,, king of -o,ntains, wit/ 6U8 in its
-iddle, encircled by t/e ring of iron -o,ntains5
"n t/e east is G)H P,rvavide/aC in t/e so,t/ is G*H La-b,dvlpaC in
t/e west is G.H AparagodanlyaC in t/e nort/ is G(H Uttarak,r,5
1oward t/e east are G+H 3e/a and GH Mide/aC toward t/e so,t/ are
G!H Ca-ara and G9H Aparaca-araC toward t/e west are G1&H #at/a
and G11H Uttara-antrinaC toward t/e nort/ are G1)H D,'rava and
G1*H Da,rava5
1/ere is G1.H a Bewel -o,ntain, G1(H a wis/'granting tree, G1+H a
wis/'granting cow, and G1H t/e /arvest t/at co-es wit/o,t
plo,g/ing5
1/ere are G1!H t/e precio,s w/eel, G19H t/e precio,s ge-, G)&H t/e
precio,s ;,een, G)1H t/e precio,s -inister, G))H t/e precio,s elep/ant,
G)*H t/e precio,s /orse, G).H t/e precio,s generalC and t/ere is
G)(H t/e flask of treas,re5
1/ere are t/e eig/t goddesses% G)+H Lady #ens,o,sness, G)H Lady of
Iarlands, G)!H Lady of #ong, G)9H Lady of 3ance, G*&H Lady of
Flowers, G*1H Lady of "ncense, G*)H Lady of La-ps, and G**H Lady of
Perf,-es5
1/ere is G*.H t/e s,n and G*(H t/e -oonC t/ere is G*+H t/e precio,s
,-brella and G*H t/e banner of victory in all ;,arters5
And in t/e -iddle t/ere is t/e entire /ost of t/e wealt/ and glory of
-en and gods5
4it/ t/is p,re and pleasing field, t/ese clo,ds of offerings drawn
fro-, t/e ocean of worldly real-s t/at belong to t/e virt,o,s /osts
of t/e t/ree ti-es, t/ese enBoy-ents of -y own and ot/ers<
bodies% wit/ t/ese " -ake devoted offering to t/e /oly and glori
o,s g,r,s, -y own gracio,s and personal g,r, and t/ose of t/e
lineage555555555
1& #!E (1+# OF
11
" beseec/ yo, to accept t/is wit/ co-passion, for t/e sak
e
living
beingsC and, /aving accepted it, " pray yo, grant -e
e
a
power-ent5
IU2U "3A8 8A$3ALADA8 $l2JA1AJA8"K 7I,r
,
offer
,p t/is -andala K7
1/e practitioner vis,aliFes all t/ese offeringsC /e offers ,p alG y,
virt,es, good ;,alities, and co-passionate actions of /i-self
atlG
B all
beings, w/et/er past, present, or f,t,re5 6e offers ,p everyt/ing t/at
/e /i-self likes or enBoys% food, clot/ing, palaces, soft
3eG
B
s
and war-
boots, t,r;,oise knives and coral necklaces, even /is
&
vn body for t/e
service of t/e god or g,r,%
1ilopa said% 7"f yo, want instr,ction, -ake a -andala57 B,t
$aropa /ad no grain, so /e -ade t/e -andala o,t of sandC and /e
so,g/t everyw/ere, b,t co,ld find no water for sprinkling5 1Li
>
p
a
asked% 76as yo,r body no blood:7 $aropa let t/e blood
g,sn
fro-
/is arteriesC and /e looked everyw/ere, b,t co,ld find no flowers5
1ilopa c/ided /i-% 76ave yo, no li-bs: C,t off
y&U
r /ead and p,t
it in t/e -iddle of t/e -andala5 1ake yo,r ar-s and legs and
arrange t/e- arro,nd it57 $aropa did so, and /e offered t/is
-andala to /is g,r,, fainting fro- loss of blood5 4/en /e regained
conscio,sness, 1ilopa asked /i-% 7$aropa, are yo, /appy:7 And
$aropa replied%
6appiness is to offer -y g,r,
t/is -andala of -y own fles/ and blood5
))(
16E F>U2 8A$3ALA >FFE2"$I 1> 1A2A5
All t/e ele-ents disc,ssed so farEt/e vis,aliFations, t/e -antras and
t/e /and gest,res, t/e offerings, praises, and prayersEart t/e b,ilding
blocks fro- w/ic/ a rit,al is constr,cted5 A 1ibetaii rit,al is b,ilt ,p
on a standard pattern, a set dra-atic for-C ele-ents -ay be left o,t or
e9panded ,pon, b,t t/e basic str,ct,re rerriains t/e sa-e5 A,t/ors
/ave co-posed general rit,als for a n,-ber of p,rposes, leaving o,t
t/e na-e of t/e deity and /is -antrB, to allow t/e individ,al
practitioner to fill t/ese in wit/ /is own fav
o
rite deity, or wit/ t/e deity
w/ose basic f,nction -ost closely -atc/es t/e partic,lar p,rpose to
w/ic/ t/e generaliFed rit,al will be p,t5 "t is aro,nd t/ese for-al
str,ct,res set o,t for /i- t/at t/e a,t/or of a rit,al weaves /is own
pattern of Merse, creating so-et/ing new on a pattern as fi9ed as a
sonnetC it is ,pon t/is written rit,al t/at
practitioner i-poses in t,rn /is pattern of -,sic, c/anting,
st,res, and danceEall as for-ally patterned as t/e rit,al it'
Sf.*
!
1/,s t/e -andala, t/e offering of t/e ,niverse, is t/e basic -otif ro,nd
w/ic/ t/e Fo,r 8andala >ffering is b,ilt, a t/e-atic center t/at ,nifies
t/e diverse ele-ents of t/e rit,al Gin -any ways it is only t/e
lang,age of dra-atic criticis- w/ic/ is finally applicable to t/e
description of 1ibetan rit,alH5 1/is rit,al is one of t/e -ost pop,lar
e9pressions of devotion to 1ara and t/e -ost constant for- of /er
wors/ip5 "t is a rit,al of offering rat/er t/an of evocation% /ere t/e
goddess is generated only in front of t/e asse-bled practitioners, t/at
s/e -ay be approac/ed and t/e 7strea- of /er /eart aro,sed7 wit/
offerings, praises, and prayer5 Jet even /ere t/e 7parado9 of power7
f,nctions in t/e recitation of t/e -antra, t/at s/e -ay not only be
aro,sed wit/ /y-ns b,t also coerced to confer /er boons5 6er very
presence before t/e asse-bly is a -agical i-age for t/e divine power,
w/ic/ -ay be controlled by t/e practiced yoginC b,t t/is power is t/ere
to be wors/iped, to be re;,ested for protection, and t/e rit,al often
incl,des so-e of t/e -ost -oving poetry of B,dd/ist devotion5 1/e
intention is to wors/ip and not to controlC b,t control is in t/e very
nat,re of t/e rit,al act5
As an e9a-ple of t/e pop,larity of t/is rit,al% Lokes/ C/andra /as
p,blis/ed t/e catalog,e of an ant/ology Gor 7cycle7H of -iscellaneo,s
rit,als, prayers, praises, and so on, all devoted to t/e goddess5
))
>f
t/e .! different te9ts incl,ded in t/e ant/ology, 1*Eor -ore t/an )+
percentEare rit,als for offering t/e Fo,r 8andalasC one of t/ese
rit,als, t/e Wish-granting Ear of )rain by Lig-e wangpo, /as
been translated twice in -odern ti-es into C/inese5
))!
"t is not known
e9actly w/en t/e g,r,<s -andala offering was t/,s e9panded and
applied to t/e wors/ip of 1ara5 1/e a,t/or of t/e rit,al we s/all
e9a-ine in detail was 1s<ewang norb, G1+9!'1((H, w/o belonged to
t/e Dat<og branc/ of t/e 7ancient7 $ying-a sect, and w/o was
renowned as sc/olar, states-an, /istorian, and discoverer of /idden
te9ts5
))9
"n t/e colop/on to /is rit,al /e writes t/at /e /as /eard it
said t/at t/is offering /as a lineage fro- I,r, Pad-asa-b/ava,
3a-pa Bagar, and #akyasr"Et/at is, a lineage of t/e great
7ancient7 teac/ersEb,t t/at /e /i-self 7/as never seen a clear
e9a-ple of a Fo,r 8andala rit,al w/ic/ was a,t/entically descended
fro- t/e-57 1/e -ost fa-o,s rit,als today, /e says, are all
descended fro- Atlsa, fro- w/ose lineage t/ree separate
1) #!E (1+# OF WOR2!.
&
1*
strea-s /ave flowed% t/e Da-ts<ang GDar-a DaBiiH sc/ool, t/e
#ac/a sc/ool, and t/e $art<ang sc/ool5
1/e lineage of t/e rit,al a-ong t/e Dar-a DaBii was fo,nded by t/e
Lord D<ac/opa GR/a-arpa "", born 1*(&H,
)*&
b,t 7t/o,g/ it /as a
lineage fro- Atlsa, it is ;,ite different fro- t/e ot/er rit,als in -any
ways, and so it is a side strea-57 1/e re-aining two traditions,
/owever, are 7like an ,ndergro,nd strea- of t/e rit,al, pervading
t/e- all ,p to t/e present day57 1/e fo,nder of t/e #ac/a tradition
was t/e 7Precio,s Prince7Et/at is, 3ragpa Bets<en, w/ose work on t/e
goddess /as been previo,sly notedEand it appears t/at -ost of t/e
ot/er writings in t/is sc/ool follow t/e pattern /e establis/ed5 B,t
t/e -ost i-portant tradition is t/at clai-ed to /ave descended fro-
Ati#a to t/e great -onastery of $art<ang, w/ere t/e rit,al was
incorporated into t/e fa-o,s ant/ology #he !undred Rites by t/e
-onastery<s sevent/ abbot, C/<i- $a-k<adrag G/ead of $art<ang 1)(.'
1)9&H5
)*1
1/is is t/e basic te9t ,sed by 1s<ewang norb, and, indeed,
by -ost a,t/ors of Fo,r 8andala rit,als5
)*)
78any evocations, rit,als of per-ission, and instr,ctions on t/e
f,nctions of -any t,telary deities /ave been trans-itted to ,s for- t/e
great Atiga, t/e single glorio,s deity 3lpa-kara,7 writes Jes/e
Bets<en,
)**
7and t/ese were collected toget/er in t/e work known as #he
!undred Riles of 3art*ang, in w/ic/ is contained t/is rit,al of t/e
Fo,r 8andalas for 1ara5 "n t/at work it says%
" bow to t/e feet of t/e ,ne;,aled g,r, K "n general, it is of t/e
,t-ost i-portance for any practitioner w/o wis/es to gain o-ni=
science to protect /i-self fro- /indrances5 "t is said t/at t/ere are
two -et/ods for t/is% protecting oneself t/ro,g/ 8eans and
protecting oneself t/ro,g/ 4isdo-5 A-ong t/e -any different
ways of protecting oneself t/ro,g/ 8eans, t/ere is t/e 8eans of
praying to t/e Ireat Lady, as it is said in /er praises Nt/e !omage to
the #Benty-one #arasKC < "f one recites twice, t/ree ti-es, seven
ti-es 5 5 5< 1/e instr,ctions for t/is recitation /ave been written ,p
as t/e rit,al of t/e Fo,r 8andala >ffering57
71/en,7 contin,es Jes/e Betsen, 7after e9plaining t/e way to
perfor- t/e Fo,r 8andala rit,al, it says%
1/e lineage for t/is is as follows% Atlsa gave it to Ionpawa,
)*.
w/o gave
it to Da-pa,
)*(
w/o gave it to Liinpawa, w/o gave it to C/<,-igpa,
)*+
w/o gave it to Pedendro,
)*
w/o gave it to R/ang'tonpaC and t/en it
was co-piled by t/e -onk $a-k<adrag as it was orally
trans-itted to /i- fro- /is g,r,57
71/is is to say,7 /e concl,des, 7t/at t/e Fo,r 8andala rit,al /as a
well'fo,nded lineage57
Before perfor-ing t/is rit,al, if possible, t/e practitioners s/o,ld
bat/e t/e-selves and cleanse t/e place and t/e e;,ip-entC if t/ey are
,nable to do so, t/e rit,al s/o,ld at least be perfor-ed in t/e -orning
before any of t/e- /as eaten -eat or dr,nk beer5
)*!
"t is -ost
-eritorio,s if t/is rit,al is perfor-ed by seven or eig/t p,re -onksC if
eig/t -onks are ,navailable, it is also very potent if perfor-ed by
fo,r -onksC if even t/ose are ,navailable, t/e /oly ones of t/e past
/ave said t/at it -ay be perfor-ed even by one -onk5 "n general, any
act of virt,e /as greater benefit if perfor-ed by t/ose w/o keep all t/e
vows of t/e -onastic disciplineC even if a -onk keeps only t/e -ost
i-portant of t/ese r,lesEt/e ten vows of a noviceEt/e benefit of /is
perfor-ance is still greater t/an t/at of ot/ers5 B,t /ere especially for
t/e Fo,r 8andala rit,al it is not s,fficient B,st to /ave kept t/e vows
of t/e -onastic discipline, b,t t/e practitioners -,st also /ave gone
t/ro,g/ all t/e necessary initiations and /ave co-pleted t/e prior rit,al
service of t/e deity5
)*9
"f t/is rit,al is being perfor-ed for t/e p,rpose of acc,-,lating -erit,
says o,r a,t/or after /is introd,ctory sal,tation to t/e deity, it
s/o,ld be perfor-ed especially at t/e ti-e of t/e f,ll -oon, t/e new
-oon, t/e eig/t/ day, and so on5 "f it is for cleansing one<s obsc,rations
or for clearing away /indrances, it s/o,ld be perfor-ed 7as appropriate
to t/e occasion7Et/at is, after one /as co--itted a sin5 And if it is
perfor-ed as a special provision for gaining a partic,lar desire, it
s/o,ld t/en be perfor-ed on t/e day i--ediately preceding t/e event,
or before e-barking ,pon t/e enterprise5 1o t/is Jes/e Bets<en adds
t/at t/e rit,al is even -ore -eritorio,s if pefor-ed on one of t/e great
yearly festivals 7w/en wonders were done by t/e great co-passionate
1eac/er7Eon B,dd/a<s birt/day, on t/e anniversaries of /is
enlig/ten-ent, /is first preac/ing, /is descent fro- t/e 6eaven of t/e
1/irty't/ree Iods, and so onEor on t/e /olidays t/at celebrate t/e birt/
of t/e /oly ones of t/e past5
).&
Again, 1s<ewang norb, says si-ply t/at
t/e rit,al s/o,ld be perfor-ed in a te-ple or any clean and pleasing
place, and to t/is Jes/e Bets<en adds% 7According to t/e 1antras, t/e
te9ts of t/e great -agicians, and t/e biograp/ies of t/e /oly ones of
t/e past, `t is -ost beneficial if t/e rit,al is perfor-ed in t/e special
places w/ere dakas and dakinls dwell in person, or in places w/ere t/ere
is so-e special obBect t/at /as been e-powered by a Con;,erorC if
1.
#!E (1+# OF
1(
t/ere is no place like t/at, it s/o,ld be perfor-ed in a pleasant
clean's,rfaced place57
).1
>n t/e altar t/ere is set o,t a consecrated i-age of t/e 6oly Ladv if
one /as it, and also, as available, obBects representing t/eCon;,
er
< or<s
body, speec/, and -ind Gan i-age, a book, and a s-all st,p
a
1/e
arrange-ent of t/e rest of t/e altar -ay be seen in plate ) As 1s<ewang
norb, says%
Arrange fo,r -andalas wit/ seven 7piles7 on eac/ and draw
abo,t eac/ of t/e fo,r a do,ble fence, a ro,nd circle of fragrant
flowers5 #,rro,nd eac/ of t/e- also wit/ t/e five offerings of
b,tter la-ps, food, incense, water, and perf,-e5 #et o,t flowers in
a good vessel, to be scattered at t/e ti-e of praying, and all t/e
ot/er ,tensils t/at will be necessary later on% t/e offering tor-as,
t/e bat/ing water, and so on5
1/e place, too, s/o,ld be -ade bea,tif,l by an array of deco=
rations on t/e ceiling and walls% ,-brellas or canopies, banners
adorned wit/ yak tails, pendants, c,rtains, and so on, w/atever is
available5 "f t/at -,c/ is ,navailable, it is s,fficient to ,se B,st
so-e of t/e really i-portant t/ings, t/e -andalas and so on5 "n
general, t/e -ore offerings t/ere are t/e better it isC b,t ot/erwise it
is all rig/t if t/ey are created by profo,nd conte-plation5
Later on in t/e te9t, w/en t/e rit,al reac/es t/e tor-a offering, /e
adds t/at fo,r 7ro,nd w/ite tor-as7Ealso called 7gift tor-as7 E
s/o,ld be set o,t in separate vessels in front of t/e larger offering
tor-as -entioned aboveC t/ese gift tor-as are t/ose presented to t/e
fo,r classes of 7g,ests7 at t/e end of t/e rit,al5 1/,s, by referring to
plate ), we can see w/at /e calls t/e 7t/ree rows of tor-as, arranged
according to siFe7% on t/e top row are t/e fo,r offering tor-as for t/e
goddess, on t/e ne9t row t/e s,bsidiary food tor-as,
' on t/e lowest row Gnearly /idden by t/e offering bowls w/ic/
oresent t/e two waters and five giftsH t/e gift tor-as for t/e g,ests5
1/e day before t/e act,al perfor-ance of t/e rit,al is spent in t/e
reparation of t/e altarEt/e 7arraying of orna-ents7Eand t/e
nan
ging of painted scrolls on t/e walls, t/e filling of b,tter la-ps, t/e
picking of flowers, and t/e -olding of t/e tor-as5 1/ese are -ade
fro- 5enEbarley flo,r -i9ed wit/ water, wit/ per/aps so-e b,tter
added to give bodyEand t/eir adorn-ents are -ade of colored
b,tter, kept cool in a pan of water and s/aped wit/ t/e fingers into t/e
for- of flowers, often of t/e -ost astonis/ing delicacy5
As t/e sponsors of t/e rit,al, we /ad to pay for all t/e -aterial
necessary for t/ese preparations% t/e b,tter for t/e la-ps, t/e flo,r for
t/e tor-as, t/e grain for filling t/e offering bowls, and so on Gt/e
cost of t/e altar s/own in plate ) ca-e to abo,t \*51&H5 "n addition,
t/e sponsor b,ys t/e tea t/at is served t/ro,g/o,t t/e rit,al and,
since on t/is occasion t/e perfor-ance lasted all day, l,nc/ for t/e
-onastery as well Gt/e food and tea for a -onastery of abo,t fifty
-onks ca-e to abo,t \95*&H5 Finally, eac/ -onk gets paid
individ,ally for /is professional servicesC after so-e disc,ssion wit/
t/e storekeeper, it was decided t/at eac/ incarnate la-a was to be
paid ( r,pees Gabo,t +&cH, eac/ yogin * r,pees Gabo,t .&cH, and eac/
ordinary -onk, incl,ding t/e c/ildren, ) r,pees Gabo,t )cH5 1/ese
a-o,nts are by no -eans ,nreasonable, even by "ndian standards, yet
t/e total of -ore t/an \)& for t/e rit,al wo,ld -ake a large and
per/aps irre-ediable dent in al-ost any 1ibetan pocket5 Aside fro-
o,r sc/olarly interest in t/e perfor-ance of t/e rit,al, we felt t/at o,r
sponsors/ip wo,ld be one -eans of t/anking t/e -onastery and t/e lay
co--,nity for t/eir /elpC no 1ibetan co,ld ever t/ink of a better way,
in religio,s or social ter-s, to spend /is -oney5
1/e Fo,r 8andalas are t/e ,nifying t/e-e in t/is rat/er co-ple9
rit,al of offeringC t/o,g/ t/e goddess is generated only once, in
front of t/e practitioners, t/e str,ct,re of t/e rit,al -ay easily be
obsc,red by its wealt/ of detail5 A basic o,tline of t/e cere-ony, as
derived fro- t/e section /eadings in t/e te9t itself, -ay be /elpf,l%
1 Preli-inaries
!*HIoing for ref,ge, awakening t/e t/o,g/t of enlig/ten-ent,
and conte-plating t/e fo,r i--eas,rables
!.H8aking t/e cleansing water potent
!(H1/erewit/ e-powering t/e place and t/e ,tensils
food tor-a tor-a offering tor-a
Fig5 )15 1/e tor-as for t/e Fo,r 8andala rit,al5
1+ #!E (1+# OF
WOR2!.
&
1
) Basics
)51 Conte-plating t/e field for offerings
)511 Ienerating t/e C/ief Lady
!+HIenerating t/e sy-bolic being
!HConte-plating t/e syllables
!!H"nviting t/e knowledge being
!9H#ealing wit/ t/e initiation
)51) Arraying t/e general field for offerings
)5) 8aking offerings and prayers to t/e-
)5)1 8aking offerings and prayers to t/e 1/ree Lewels in
general
)5)11 >fferings
9&H6o-age
91H#evenfold office
9)HAwakening t/e t/o,g/t of enlig/ten-ent
9*H>fferings proper
9.HIeneral offerings
9(H8andala
9+HFlowers
)5)1) Prayers
)5)) >fferings and prayers to t/e 6oly Lady in partic,lar
)5))1 A recollection t/at t/e field of /osts is in/erent in
1#ra
)5))) >fferings and prayers proper Zrepeated three
timesD
)5)))1 >fferings
9H6o-age
9!HIeneral offerings
99H#evenfold office
1&&H8andala
1&1HFlowers
)5)))) Aro,sing /er /eart wit/ /er -antra, praises,
and prayers
1&)HAro,sing /er /eart wit/ /er -antra
1&*HAro,sing /er /eart wit/ praises
1&.HAro,sing /er /eart wit/ prayers
* Concl,ding acts
*51 1/e filling in of t/e offerings *511
Iiving t/e tor-as
1&(H1o1ara
1&+H1o t/e protectors of t/e Law
1&H1o t/e lords of t/e soil
1&!H1o beings in t/e si9 destinies
*51) Iiving t/e offering of t/anksgiving
[ *51* Filling in deficiencies in t/e perfor-ance
*51. Praying for forbearance toward rit,al errors *5)
1/e process of gat/ering in and sealing t/e rit,al
1&9H1/e process of gat/ering in or praying to depart
11&H#ealing t/e rit,al wit/ an earnest wis/
111H2eciting t/e verses of good fort,ne
1/ese section /eadings Gas well as vario,s instr,ctions for t/e per=
for-ance of t/e rit,al and -iscellaneo,s disc,ssions of doctrinal pointsH
are given in t/e te9t as 7notes,7 disting,is/ed fro- t/e parts to be
act,ally recited by being printed in a slig/tly s-aller siFe Gor
occasionally, in a -an,script, written in red inkH5 #o-eti-es t/e
owner of a rit,al te9t will lig/tly color over t/ese notes in red so t/at /is
eye can easily skip over t/e- w/en reciting t/e rit,al alo,dC and
so-eti-es also /e will -ark t/e beginnings of t/e vario,s sections by
pasting s-all s;,ares of colored paper at t/e appropriate places in t/e
book5
1 &reliminaries
151 )oing for refuge, aBakening the thought of enlightenment, and
contemplating the four immeasura$les
1/is section begins t/e act,al recitation of t/e rit,al, a -oral setting
of t/e conte-plative stage w/ic/ corresponds internally to t/e
e-power-ent of t/e ,tensils, w/ic/ co-es ne9t5 As 1songk<a'pa says%
71/en, settling oneself wit/ t/e body ,prig/t and straig/t, t/e fac,lties
t,rned inward away fro- all t/e different obBects of perception, t/e
neck /eld like t/at of a peacock, t/e breat/ -ade to -ove in and o,t
slowly, t/e eyes only slig/tly open and directed at t/e tip of t/e nose,
t/e teet/ pressed toget/er and t/e tong,e Boined to t/e palateEt/en one
s/o,ld vis,aliFe t/e entire /ost of sentient beings and earnestly awaken
t/e t/o,g/t of enlig/ten-ent, t/inking% <Awakening t/at great
co-passion w/ic/ bears t/e b,rden of freeing t/e- all fro- s,ffering,
let -e attain s,pre-e enlig/ten-ent for t/eir sake5< And one s/o,ld
acc,-,late one<s stock of -erit wit/ one<s -ind dwelling in /is vow,
t/at all t/e virt,e w/ic/ one
1!
#!E (1+# OF #'R'
T
WOR2!.
&
19
acco-plis/es is for t/e sake of gaining o-niscient
knowledge, t/at all t/e virt,e e-powered t/ereby is for t/e
sake of gaining infinite bliss even in t/is world57
).)
All t/e -onks Boin t/eir pal-s toget/er Gfig5 ))H and
recite t/ree ti-es%
Fig5 ))5 Pal-s
Boined in
reverence5
8yself and all beings, as infinite as space, fro- t/is ti-e
onward ,ntil we gain t/e terrace of enlig/ten-ent, go for
ref,ge to o,r glorio,s and /oly g,r,sC we go for ref,ge to
t/e divine /osts of t/e /ig/ patron deities< -andalasC we
go for ref,ge to t/e perfect blessed B,dd/asC we go for
ref,ge to t/e /oly LawC we go for ref,ge to t/e
Asse-blies of t/e $oble >nes5
1/en t/ey 7awaken t/e t/o,g/t of enlig/ten-ent7Eno /and
gest,re Eby reciting t/ree ti-es%
For t/e sake of all beings -ay " gain t/e rank of
o-niscient B,dd/aC it is for t/at reason t/at " enter into
t/e rit,al service and evocation of t/e /oly noble 1ara5
$ote /ow t/is t/o,g/t of enlig/ten-ent is /ere placed in a
dra-atic conte9t, a rit,aliFation of a f,nda-entally
soteriological i-p,lseC and t/is -oral preparation of t/e
asse-blyEt/e acc,-,lation of t/eir stock of -eritEis
e9pressed again in abbreviated for- as t/e -onks once -ore
Boin t/eir pal-s and recite t/ree ti-es%
1o t/e B,dd/a, t/e Law, and t/e /ig/est /osts
,ntil enlig/ten-ent " go for ref,ge5 By t/is -y
perfor-ance of rit,al service and evocation -ay "
attain B,dd/a/ood for t/e sake of beings5
1/en,
finall
y,
p,ttin
g
down
t/e
/and
gest,r
e,
t/ey
recite
t/e
al-os
t
invari
able
rit,al
for-
of t/e
fo,r
i--eas,rables%
8ay all beings /ave Bliss and t/e ca,se of Bliss5
8ay all beings be freed fro- s,ffering and t/e ca,se of
s,ffering5
8ay all beings be Boined wit/ t/e /oly Bliss w/erein
t/ere is no
s,ffering5 8ay all beings dwell in t/e li-itless
e;,ani-ity t/at is free of
near and far, love and /ate5
Fig5 )*5 1/e
dia-ond'lady'of'
t/e'-ind gest,re5
15) 9aking the cleansing Bater potent
All t/e above recitations are perfor-ed wit/o,t a break,
recited in a low'pitc/ed, r/yt/-ic, droning c/ant5 1/en, t/ese
personal preparations co-pleted, t/e place and t/e rit,al
,tensils -,st also be prepared% t/ey are to be cleansed of all
/indrances, p,rified into E-ptiness, and conte-platively re'
created and e-powered5 B,t first t/e water for t/e cleansing
-,st be -ade potentC t/e -onk w/o is serving t/e altar, and
w/o will do all t/e act,al work, /olds t/e kusa-grass
sprinkler wit/ t/e gest,re called 7dia-ond'lady'of't/e'-ind7
Gfig5 )*H, w/ile t/e asse-bly recites t/e -antra, >8 A821A
6U8 P6A1" and vis,aliFes t/at t/e water, set o,t in a large
conc/ s/ell at one side af t/e altar, 7/as beco-e t/e essence of
#wirling $ectar57 1/is -antra is recited )1 or 1&& ti-es, at
t/e discretion of t/e /ead -onk, ,ntil t/e water is
-agically powerf,l eno,g/ to be ,sed5
1!&
#!E (6+# OF
WOR2!.
&
1!1
15* #hereBith empoBering the place and the utensils
1/e altar server sprinkles t/e water on t/e dwelling, t/e ,tensils and
t/e offerings on t/e altar, w/ic/ are cleansed wit/ t/is potent water
and wit/ t/e fierce -antra,
>8 MAL2A'A821A'DU$3AL" 6A$A 6A$A 6U8 P6A1K
7>8 3ia-ond #wirling $ectar% killK killK 6U8 P6A1K7
>nce t/e dwelling and rit,al -aterials /ave been cleansed of de=
file-ent and /indrance, t/ey are p,rified of all s,bstance wit/ >8%
#MAB6AMA'#U336A6 #A2MA'36A28A6 #MAB6AMA'
#U336> < 6A8K 1/,s t/ey are i--ersed in E-ptiness, and
t/ey -,st be re'created as a divine -ansion filled wit/ divine
offerings s,itable to t/e gods, and no longer si-ply bowls of water and
grain ,pon t/e altar5 1/e asse-bly recited t/e vis,aliFation of t/is
process%
Fro- t/e real- of E-ptiness co-es B62U8, arising fro- w/ic/ t/e
dwelling beco-es a divine -ansion, a palace of liberation -ade of
divers precio,s ge-s, perfect in all c/aracteristics5 "n t/e -idst
t/ereof is >8, fro- w/ic/ co-e Beweled vessels, broad and greatC
wit/in t/e- is 6U8, w/ic/ -elts into offerings of divine s,bstance%
water for oblation, water for t/e feet, flowers, incense, la-ps,
perf,-es, food, and -,sic, -aterials w/ose for- is offerings b,t
w/ose essence is knowledgeC and being t/,s t/e s,pre-e ca,se of
in/e9/a,stible great Bliss t/ey pervade t/e entire real- of space5
1/ese vis,aliFed offerings are e-powered wit/ t/eir -antras, recit ed
in rapid s,ccession by t/e -onks as t/ey perfor- t/e appropriate /and
gest,res, t/e -otions of t/eir /ands flowing into t/e se-blance of a
dance%
>8 MAL2A'A2I6A8 #MA6AK >8 MAL2A'PA3JA8 #MA'
6A K >8 MAL2A'PU#PE A6 6U8 K >8 MAL2A'36UPE A6
6U8 K >8 MAL2A'AL>DE A6 6U8 K >8 MAL2A'IA$36E A6
6U8 K >8 MAL2A'$A"ME3JE A6 6U8 K >8 MAL2A'#AB3A
A6 6U8K
At #AB3A 7-,sic7 Gas always at t/e end of t/is series of offerings H t/e
-,sic t/at is not represented on t/e altar is presented in act,al ity% t/e
/ead -onk rolls t/e cy-bals in a great cras/, t/e -onks beat t/e
great dr,-, blow conc/es and t/e long brass tr,-pets, and t/e
3ia-ond 8asterEt/e /ig/ la-a w/o sits at t/e /ead of t/e /allE
beats o,t a rolling tattoo on t/e damaru, w/ile all t/e rest
ring t/eir bells in t/e long peal and blast called t/e 7peacef,l -,sic7
o
f
offering5 And w/ile t/e -,sic cras/es, al-ost ina,dibly beneat/ Bts
t/,nder, t/e -onks 7ca,se t/e power to descend7 by reciting t/ree
ti-es%
>8 MAL2A'36A28A'2A$"1A P2A2A$"1A #A8P2A2A'
$"1A #A2MA'BU336A'D#E12A'P2ACAL"1E P2ALftA'
pA2A8 "1A'$A3 A'#A8B6 AM"1E MA L2 A'36 A28 A'623'
AJA$" #A81>#"$" 6U8 6U8 6U8 6> 6> 6> A6 D6A8
#MA6AK
7>8K 1/e so,nding of t/e 3ia-ond Law, t/e ringing, t/e re'
so,nding, s/aking all t/e B,dd/a real-s, born of t/e roar of
t/e Perfection of 4isdo-, delig/ting o,r /earts in t/e
3ia-ond LawK 6U8 6U8 6U8 K 6> 6> 6> K A6 D6A8
#MA6A K7
2
) asics
4/en t/ese preparations of t/e participants, t/e place, and t/e
-aterials are co-pleted, t/e rit,al -oves into its -ain portion, w/ic/,
stripped of its elaboration, consists si-ply of G1H t/e vis,al iFation of t/e
field to w/o- t/e offerings and prayers will be -ade, and G)H -aking
t/e offerings and prayers to t/e-5
)51 (ontemplating the field for offerings )511
)enerating the (hief +ady
First, t/en, t/e C/ief Lady of t/e field is evoked t/ro,g/ t/e
Process of IenerationC /ere t/e Process of Ieneration takes place in
front of t/e asse-bly, b,t t/e se;,ence of t/e vis,aliFation is t/e sa-e
as we /ave e9a-ined in detail above, w/erever t/e divine power is
-ade to -anifest itself5
)5111 )enerating the sym$olic $eing
1/e asse-bly dissolves everyt/ingEall of t/eir constr,ed and
fabricated nonrealityEinto E-ptiness, reciting t/e -antra, >8
#U$JA1A'L8$A'MAL2A'#MAB6AMA18AD> < 6A8K 1/is is
t/e stock of knowledge as opposed to t/e preceding stock of -erit, t/e
act,al t/o,g/t of enlig/ten-ent as opposed to t/e preceding intentional
t/o,g/t of enlig/ten-entC fro- t/is o-nipotent E-pti ness, in a rit,al
reenact-ent of 1ara<s own pri-al genesis, t/ey generate t/e goddess
before t/e-Efor t/is is a rit,al of offeringEby reciting%
1!)
#!E (1+# OF
WOR2!.
&
1!*
"t beco-es E-ptiness5 Fro- t/e real- of E-ptiness t/ere is
before -e an ocean of nectar, in t/e -idst of w/ic/ is PA8, fro-
w/ic/ t/ere arises t/e stalk of a lot,s, and A, fro- w/ic/ t/ere
arises a -oon5 Above t/e -oon is t/e bl,e'green syllable 1A8, fro-
w/ic/ t/ere arises a bl,e'green lot,s flower -arked wit/ 1A85
Fro- t/at syllable 1A8 lig/t radiates fort/, -aking offerings to
t/e $oble >nes and serving t/e ai- of beings5
1/e lig/t is gat/ered back in and dissolves in t/e syllable, and fro-
t/e transfor-ation t/ereof arises t/e /oly 1ara% /er body is
colored bl,e'greenC /er peacef,l face is s-ilingC /er rig/t /and is in
t/e gift'bestowing gest,reC /er left /and /olds over /er /eart, wit/
t/,-b and ring finger, t/e stalk of a lot,s w/ose flower blosso-s into
si9teen petals at t/e level of /er ear5 #/e is si9teen years of ageC s/e
/as an essence of t/e t/irty signs and eig/ty secondary signsC
).*
/er
-anner is c/ar-ing and sens,o,sC s/e is adorned wit/ two swelling
breasts5 #/e /as a crest of divers Bewels, earrings, necklaces, pearl
necklaces, a-ber necklaces, bracelets, girdles, anklets, and a garland
of tiny bellsC s/e is -ade bea,tif,l wit/ -any divine flowers5 #/e is
dressed in an ,pper gar-ent of bl,e silk and lower windings of
varicolored silksC /er /air is bo,nd on /er left side, swirling and
/anging down on /er rig/t5 #/e is seated in t/e post,re of royal ease,
/er rig/t foot slig/tly e9tended and /er left drawn ,p, and be/ind /er
is a /alo of an ,ndi--ed f,ll -oon5
)511) (ontemplating the sylla$les
" vis,aliFe a w/ite >8 on t/e top of /er /ead, a red A6 on /er
t/roat, a bl,e 6U8 on /er /eart, and, on a lot,s and a -oon, a
green syllable 1A8 in t/e center of /er /eart5
)511* .nviting the knoBledge $eing
Fro- t/at syllable 1A8 lig/t radiates fort/, inviting t/e knowledge
beingEw/o is like t/e sy-bolic being already vis,aliFed Efro-
t/e vast field of Potala 8o,ntain, /er 7nat,ral abode,7 s,rro,nded by
all of 1ara<s divine -,ltit,des5
6ere t/e -onks pick ,p t/eir vaBras and bells Gfig5 ).H, and t/e bells are
r,ng as t/ey say, MAL2A'#A8ALA6 K 73ia-ond gat/eringK7 1/en, as
t/ey recite t/e following verse Gor /ere sing it to one of t/e standard
-elodies t/at fit its -eterH, t/e bells are r,ng at t/e end of eac/ line,
ending wit/ a great peal of so,nd as t/ey call o,t /er
na-e%
Fro- t/e /ig/est place of Potala,
born fro- t/e green syllable 1A8,
saving beings wit/ t/e lig/t of t/e syllable 1A8,
1ara and yo,r retin,e% " pray yo, co-e K
A2JA'1A2EK
Fig5 ).5 1/e bell and vaBra5
1/en wit/ t/e fo,r gest,res and t/e -antra LA6 6U8 BA8 6>6 K
t/ey s,--on t/e knowledge being, absorb it, bind it, and dissolve it
into t/e sy-bolic being, conveying t/e tr,e power of t/e deity into
t/e vis,aliFation5 1/ey Boin t/eir pal-s in reverence to t/e single
goddess and say% 71/ereby 1ara and /er divine /osts dissolve indivisibly
into t/e sy-bolic being57
)511. 2ealing Bith the initiation
1/e final step in t/e Process of Ieneration is t/e initiation of t/e
deity, t/e sealing of its for- and its power, and for t/is p,rpose t/e five
fa-ilies of B,dd/as are invited% 7>nce again t/e lig/t fro- /er /eart
radiates fort/ and invites t/e five B,dd/as and t/eir retin,e57 1/e
B,dd/as are welco-ed wit/ MAL2A'#A8ALA6 K and offerings are
-ade to t/e- wit/ t/e appropriate gest,res and >8 MAL2A' PU#PE
A6 6U8K 5 5 5 MAL2A'36UPE 5 5 5 AL>DE 5 5 5 IA$' 36E 5 5 5
$A"ME3JE 5 5 5 #7 AB3A A6 6U8 K 1/is ends, as before, wit/ t/e
cras/ of t/e 7peacef,l -,sic,7 and t/e B,dd/as are prayed to bestow
initiation wit/ >8 AB6"#"$CA1U 8A8 #A2MA'1A16AIA1A6 K
7>8 Let all t/e 1at/agatas initiate -e K7 4e -ay note t/at t/is -antra
/as been taken over ,nc/anged fro- rit,als of self'generation by
1ibetan a,t/ors innocent of #anskrit, even
I
1!. #!E (1+# OF
WOR2!.&
1!(
t/o,g/ it is /ere inappropriate to a deity generated in frontC b,t it
is in any event t/e power of t/e intention crystalliFed in t/e -agic
words w/ic/ acts as t/e catalyst for t/e vis,aliFation t/e -onks
for-, as t/ey recite%
>8 #A2MA'1A16AIA1A'AB6"#EDA1A'#A8AJA'#2"JE
6U8K 7>8 1/e glory of t/e vow of initiation by all t/e 1at/a'
gatas 6U8K7
4it/ t/is -antra s/e is bestowed initiation fro- flasks filled wit/
li;,id nectar, w/ic/ p,rifies all stains and fills /er body, t/e over=
flowing e9cess li;,id of for-ing on /er crown an orna-ent of t/e
g,r, A-og/asidd/i5
)51) 'rraying the general field for offerings
1/is co-pletes t/e Process of Ieneration, wit/ t/e power of t/e
deity for-ed, e-powered, concretiFed, and sealed before t/e as=
se-bly5 $ow, wit/ t/e C/ief Lady vividly vis,aliFed, t/e -onks
invite t/e rest of t/e field for offeringsEall t/e B,dd/as and Bod/i'
sattvasEand 7array t/e- in t/e -anner of general g,ests7 in t/e sky
before t/e-, by reciting Gor singingH t/e following verses of invitation%
Lig/t radiates fro- -y /eart
and fro- t/at of t/e /oly 1ara before -e%
1/e g,r,s, /ig/ patron deities, B,dd/as, Bod/isattvas, solitary
B,dd/as, disciples, all t/e /osts of t/e $oble >nes, t/e obBects of
-y offerings MAL2A'#A8ALA6 K
Jo, are t/e lord of all beings,
t/e deity w/o irresistibly con;,ers t/e 8aras and t/eir ar-y,
t/e Blessed >ne w/o knows all t/ings as t/ey are%
" pray yo, and yo,r retin,e, co-e to t/is place K
Blessed >ne, for -any inconceivable world eras yo, /ave
e9ercised co-passion o,t of yo,r love for beings and /ave
f,lfilled t/eir /opes and all t/eir earnest wis/esC now is t/e
ti-e for yo, to serve t/e ai- of beingsK
1/,s fro- yo,r -irac,lo,s palace of t/e 3/ar-a real- send
fort/ all yo,r vario,s -agical e-anations t/at yo, -ay save
infinite /osts of beings% " pray yo, and t/e lords of yo,r
retin,e, co-e K
After t/is prayer t/e -onks -,st -ake s,re t/at no /indering
de-ons /ave taken advantage of t/is invitation or /ave vent,red to
follow ,pon t/e /eels of t/e B,dd/as into t/e cleansed and p,rified area
of t/e te-pleC to e9pel t/e- t/ey recite t/e fierce -antra >8 A821A
6U8 P6A1K and wield t/eir vaBras in t/e 7t/ree dia-ond circles,7
-otioning away fro- t/e center of t/e body clockwise at t/e level of
t/eir eyes5 1/en t/e g,ests are given seats%
>8 PA38ADA8ALAJA# 1MA8 K 1/e field of /osts, filling t/e sky
before -e like powdered sesa-e seeds on all sides of t/e Blessed
Lady, seat t/e-selves ,pon t/e co,ntless precio,s t/rones of lot,s
and -oon w/ic/ " offer to t/e-5
1/en, to aid t/e-selves in t/e vivid vis,aliFation of t/is field of
/osts, t/e -onks Boin t/eir pal-s and recite a 7recollection of t/e
;,alities of t/e 1/ree Lewels7%
)..
1/e Blessed B,dd/a, t/e 1at/agata, is tr,ly t/e 4ort/y >ne,
f,lly enlig/tened, perfect in knowledge and cond,ct, well'gone,
knower of t/e world, leader of -en to be ta-ed, s,pre-e, teac/er of
gods and -en, t/e B,dd/a, t/e Blessed >ne5 1/e 1at/agata is t/e
s,fficient ca,se of -erit, t/e ine9/a,stible s,pply of virt,e, adorned
wit/ forbearance, t/e field of t/e treas,res of -erit, adorned
wit/ t/e secondary signs, t/e f,ll'blown flower of t/e -aBor signs,
t/e proper field of practice, agreeable, delig/tf,l to t/e sig/t,
gladdening t/ose w/o t/ink of /i- wit/ devotion, splendid in
wisdo-, ,nfailing in strengt/, teac/er of all beings, fat/er of
bod/isattvas, king of t/e noble personages, leader of beings into
t/e city of nirvana, -eas,reless in knowledge, inconceivable in
self'reliance, p,re in speec/, sweet to /ear, i-possible to cease
gaFing ,pon, ,ne;,aled in body, ,ns,llied by t/e 2eal- of 3esire,
,nstained by t/e 2eal- of For-, ,n/alted by t/e 2eal- wit/o,t
For-, freed fro- s,ffering, liberated fro- t/e aggregates,
,npossessed of t/e fields, controlled in /is senses, /aving c,t t/e
knot, liberated fro- passion, crossed over t/e strea-, perfect in
knowledge, dwelling in t/e knowledge of t/e Blessed B,dd/as of
t/e past, present, and f,t,re, not dwelling in nirvana, dwelling at t/e
li-its of reality, placed in t/e stage w/ere /e looks ,pon all beings%
s,c/ are t/e ;,alities of greatness of t/e Blessed B,dd/as5
1/e /oly Law is tr,ly good in t/e beginning, good in t/e -iddle,
good in t/e end, tr,e in its -eaning, tr,e in its words, ,nad,l=
terated, perfect, p,re, ,ncorr,pted5 1/e Law of t/e Blessed >ne is
well'ta,g/t, verifiable, so,nd, i--ediate, cond,cive, inviting all to
co-e and see, to be known by eac/ wise -an for /i-self5 1/e
-onastic r,les of t/e Law ta,g/t by t/e Blessed >ne are well'
proclai-ed, cond,cive to deliverance, leading toward perfect
enlig/ten-ent, an ,ndivided w/ole, well'fo,nded, c,tting t/e
bonds5
1!+
#!E (1+# OF
WOR2!.
&
1!
1/e Asse-bly of t/e Ireat Me/icle is tr,ly practiced in virt,e, practiced in
reason, practiced in /onesty, practiced in propriety, wort/y of reverence,
wort/y of /o-age, t/e glorio,s field of -erit, t/e great p,rifier of gifts, t/e
place of offering, t/e great place of offering w/erever t/ey -ay be5
And, as t/e a,t/or of o,r rit,al adds in a note, 7by recollecting t/ese
;,alities according to t/e -eaning of t/e recitation, t/e energy of devotion is
awakened57
)5) 9aking offerings and prayers to the field for offerings
)5)1 9aking Offerings and prayers to the #hree \eBels in general
$ow t/at t/e field of /ostsEt/e C/ief Lady and t/e general g,estsE/ave
been asse-bled and vividly vis,aliFed, t/e rit,al proceeds to t/e ne9t section,
t/e offerings and t/e prayers t/at are -ade to t/e-, beginning wit/ t/e 1/ree
Lewels in general5 1/is portion of t/e rit,al incorporates -any of t/e -ost
pop,lar and bea,tif,l works of B,dd/ist devotion, and we -ay see, once again,
/ow t/ese set pieces gain in intensity by t/eir dra-atic place-ent wit/in t/e
str,ct,re of t/e rit,al% t/ey are no -ere flo,ris/es of poetic piety, b,t
e9pressions of fait/ set o,t in t/e very presence of t/eir obBect, evoked in reality
by t/e vis,aliFation of t/e asse-bly5
)5)11 Offerings )5)111
!omage
1/e offerings to t/ese g,ests begin wit/ a /o-age, w/ose verses t/e -onks
first e-power by Boining t/eir pal-s and reciting t/e following -antra t/ree
ti-es%
>8 $A8> 8A$LU#2"JE #MA6AK $A8> U11A8A#2"JE #MA6AK
$A8A6 #U#2"JE #MA6AK 7>8 6o-age, sweet glory #MA6AK
6o-age, /ig/est glory #MA6AK 6o-age, splendid glory #MA6AK7
1/is inB,nction /as t/e power to increase t/e -erit derived fro- t/e recitation of
any verse t/at follows itC and so t/e -onks contin,e by reciting Gor singingH t/e
following verses of /o-age to t/e g,r, and t/e 1/ree Lewels, repeating eac/
stanFa t/ree ti-es%
1/e body w/ic/ is t/e gat/ering toget/er of all B,dd/as, w/ose
in/erent nat,re is t/e Bearer of t/e MaBra, t/e root of t/e 1/ree
Lewels% /o-age to t/e g,r,s K
1/e lord possessed of great co-passion, o-niscient, t/e
teac/er, t/e floor of t/e ocean of -erit and ;,alities%
/o-age to t/e 1at/agata K
P,re, t/e ca,se of freedo- fro- l,st, saving fro- evil
destinies wit/ its virt,e, alone being t/e /ig/est tr,t/%
/o-age to t/e cal-ing Law 1
1/e-selves saved, s/owing t/e saving pat/, devoted to
t/e p,re doctrine, /aving all t/e ;,alities of /oliness%
/o-age to t/e Asse-bly K
1/en t/ere is added a f,rt/er /o-age to t/e Con;,erors, t/eir dwelling places
and t/eir s/rines, w/ile eac/ -onk vis,aliFes t/at /e and all beings, w/o- /e
e-anates fro- /i-self in t/eir ordinary bodily for-s, as n,-ero,s as t/e d,st,
prostrate toward t/e- toget/er5
1o all t/ose w/o /ave incarnated t/e-selves,
t/e fa-o,s perfect B,dd/as,
possessed of t/e t/irty'two -ost e9cellent signs%
/o-age to all t/e Con;,erorsK
6o-age to w/ere t/e perfect B,dd/a was born,
to w/ere /e to,c/ed enlig/ten-ent,
t,rned t/e w/eel of peace
and passed away into reposef,l nirvana5
" pay /o-age, too, to t/e places
w/ere t/e 4ell'gone stayed,
w/ere /e arose and walked
and slept like a lion5
" pay /o-age to /is s/rines,
above, below, and ,pon t/e s,rface of t/e eart/,
in t/e directions and inter-ediate directions,
w/et/er t/ey contain /is relics or not5
1/ese are t/e verses t/at were ta,g/t
by t/e Con;,eror na-ed 6ard'to'#erve,
t/e /oly personage w/o dwells
in t/e nort/eastern ;,arterC
and w/oever praises t/e 1at/agatas
wit/ t/ese fo,r verses
will not fall into an evil destiny
for a /,ndred billion world eras5
#!E (1+# OF
)5)11) #he sevenfold office
$e9t t/e -onks recite t/e sevenfold office taken fro- t/e classic
te9t 'll-eneficent*s 6oB of (onduct, t/e last c/apter of t/e )an]
davyuha 2utra4 1/is work sets fort/ an office i-plicity consisting of
/o-age, offerings, confession of sins, reBoicing at -erit, entreaty to
t,rn t/e w/eel of t/e Law, prayer not to pass into nirvana, and
dedication of -eritC b,t /ere, as in -any rit,als, t/e a,t/or of o,r
te9t does not give t/e verses to be recited% /e -erely cites t/eir
so,rce, for /e -akes t/e valid pres,-ption t/at every -onk knows
t/e- by /eart5 1/e verses of t/is devotional work are very i-por =
tant to t/e 1ibetansC t/ey are in general a-ong t/e -ost profo,nd
and lyric "ndian e9pressions of t/e attit,de of wors/ip, and a copy
of t/e te9t 7/as adorned t/e /o,se altar of every fa-ily in t/e
1ibetan'speaking world7C
).(
4internitF says t/at t/ey are one of
t/e 7-ost bea,tif,l e9pressions of B,dd/ist piety,7
).+
1/,s t/e
verses for t/e sevenfold office are recited as follows%
).
By t/e strengt/ of -y earnest wis/ for wort/y cond,ct
" -anifest to t/e -inds of all t/e Con;,erors
bodies as t/e sands of t/e world bowing before t/e-
and t/erewit/ " pay /o-age to all t/e Con;,erors5
" vis,aliFe everyt/ing filled wit/ t/e Con;,erors,
as -any B,dd/as as grains of sand were eac/ grain a beac/,
all sitting a-idst t/e sons of t/e B,dd/as,
every single one t/e 3/ar-a real-5
4it/ all t/e so,nds of t/e ocean w/ose portions are -elody,
t/e ine9/a,stible oceans of praise,
" speak t/e ;,alities of all t/e Con;,erors,
" sing t/e praises of t/e 4ell'gone5
4it/ /oly flowers, /oly garlands,
cy-bals, perf,-es, -ost e9cellent ,-brellas,
-ost e9cellent la-ps, and /oly incense
" -ake offerings to t/e Con;,erors5
4it/ /oly clot/ing, -ost e9cellent fragrances,
fine powders piled as /ig/ as 8o,nt 8er,,
all t/e -ost e9cellent of noble t/ings in special array,
" -ake offerings to t/e Con;,erors5
" vis,aliFe, too, for all t/e Con;,erors
w/atever offerings are s,pre-e and vast,
and by t/e strengt/ of -y fait/ in wort/y cond,ct
" -ake /o-age and offerings to all t/e Con;,erors5
4/atever sins " -ay /ave co--itted
,nder t/e sway of l,st, /atred, del,sion,
WOR2!.&
1!9
w/et/er wit/ -y body, -y speec/, or -y -ind%
" confess t/e- all, every one5
At w/atever -erit, too, any living being -ay /ave, t/e
Con;,erors of t/e ten directions, t/e sons of t/e B,dd/as, t/e
solitary B,dd/as, t/ose in training, t/ose beyond training% "
reBoice at it all5
1/e la-ps of t/e worldly real- of t/e ten directions,
t/e s,ccessively enlig/tened B,dd/as, attained to detac/-ent%
to all t/ese, to all -y lords,
" entreat yo,, t,rn t/e s,pre-e w/eel5
4it/ folded /ands " pray yo,
w/o wis/ to de-onstrate nirvana,
for t/e benefit and /appiness of all beings
re-ain for world eras n,-ero,s as grains of sand5
4/atever little virt,e " /ave ac;,ired
by -y /o-age, offerings, confession,
reBoicing, entreaty, and prayer, "
dedicate to t/e enlig/ten-ent of all5
)5)11* 'Bakening the thought of enlightenment
1/en, wit/ t/e following verses by #antaraksita,
).!
t/ey awaken
t/e t/o,g/t of enlig/ten-ent%
Perfect B,dd/as and sons of t/e Con;,eror,
yo, are t/e witness, t/e attestor, t/e -eas,re,
y,ors is t/e power to serve t/e ai-s of beings
and t/e a,t/ority of enlig/tened -inds% " pray yo, /ear -eK
L,st as t/e Con;,erors of t/e past
and t/e sons of t/e Con;,eror, t/e /eroes,
dwelling, dwelling on t/e terrace of enlig/ten-ent,
for t/e benefit and /appiness of beings
awakened t/eir /earts to t/eir essence of E-ptiness,
t/eir own -inds ,narisen fro- t/e beginning,
t/e very self of selfless events,
were freed of all s,bstance,
abandoned t/e aggregates, fields, senses,
reno,nced s,bBect and obBectE
in t/at way ", too, and ot/ers like -e,
awaken t/e s,pre-e t/o,g/t of enlig/ten-ent5
)5)11. #he offerings proper
)5)11.51 )eneral offerings
1/ese preli-inaries over, t/e -onks -ake t/e act,al offerings to
t/eir g,ests wit/ t/e bea,tif,l verses fro- #antideva<s Entering
1!!
#!E (1+# OF #'R'
the &ractice of Enlightenment7
"
W
8
wit/ t/e first of t/ese verses, o,r
a,t/or adds, 7t/e offerings are a,g-ented into t/e /oly -aterial
of enlig/ten-ent7%
1r,ly " -ake t/ese offerings to t/e ocean of ;,alities,
to t/e 1at/agatas and t/e /oly Law,
t/e t/ree spotless Lewels and t/e sons of t/e B,dd/a,
only t/at " -ay grasp t/e precio,s t/o,g/t of enlig/ten-ent5
And t/ey contin,e wit/ t/e offerings, 7conte-plating t/e -eaning
in t/eir /earts7%
6owever -any flowers and fr,its t/ere are,
w/atever sorts of /ealing /erbs t/ere are,
/owever -any precio,s t/ings t/ere are in t/e world%
t/e clear pleasing waters,
t/e -o,ntains of precio,s Bewels,
t/e forests in sweet solit,de,
t/e vines adorned wit/ orna-ents of flowers,
t/e trees w/ose branc/es bend wit/ fr,it,
and in t/e real-s of t/e gods, t/e sweet scents,
t/e perf,-es, wis/'granting trees, trees of precio,s Bewels,
t/e /arvest t/at is gat/ered wit/o,t sowing,
and all t/e orna-ents wort/y to be offered,
t/e lakes and ponds adorned wit/ lot,s flowers,
reso,nding wit/ t/e all,ring call of t/e wild geese%
all t/ese t/ings t/at belong to no one,
reac/ing to t/e very li-its of space,
" take wit/ -y -ind and " offer t/e-
to t/e #age, t/e best of -en and /is sons5
& /oly place of offering, co-passionate onesK
1/ink of -e wit/ love, and accept -y offerings5
1a- b,t poor and wit/o,t -erit,
" /ave no ot/er wealt/ to offer5
& lord w/o t/inks b,t of t/e benefit of ot/ers K
Accept w/at yo, will for -y sake5
1o t/e Con;,eror and /is sons
ever do " offer ,p all -y body%
/ig/est of beings K accept -e,
wit/ devotion will " be yo,r slave5
And w/en yo, /ave taken -e into yo,r /ands
1 will fear t/e world no longer,
" will benefit all beings,
" will pass beyond -y for-er sins
and sin no -ore /ereafter5
"n a bat//o,se filled wit/ fragrance,
paved wit/ clear s/ining crystal
and its pleasing pillars ablaFe wit/ precio,s Bewels,
t/ere " spread canopies brig/t wit/ pearls,
WOR2!.&
191
" fill t/e -any Beweled pitc/ers to t/e bri-
wit/ sweet'scented water,
and wit/ songs and -,sic " bat/e
t/e 1at/agatas and t/eir sons5
" cover t/eir bodies wit/ inco-parable clot/ing,
" dress t/e- in p,re and scented gar-ents,
" give to t/e- dress of -any colors,
/oly gar-ents, sweet's-elling,
divers gar-ents, soft and fine,
and wit/ /,ndreds of -ost e9cellent orna-ents
" adorn t/e- as $oble >nes,
as All'beneficent, #weet Moice, Lord of t/e 4orld5
4it/ t/e -ost e9cellent perf,-es,
sweet essence of t/ree t/o,sand worlds,
" anoint t/e bodies of t/e Lords of #ages,
t/at t/ey -ay blaFe wit/ lig/t like gold,
cleansed, refined, p,rified5
1o t/e Lords of #ages,
-ost e9cellent place of offerings,
" offer ,p t/e pleasing flowers,
lot,s flowers w/ite and bl,e,
to weave a garland of all sweet s-ells5
" offer t/e- also t/e gat/ering clo,ds of s-oke,
t/e pervading sweetness of gladdening incenseC
" offer t/e- also t/e food of t/e gods,
all t/e vario,s repasts of food and drink,
" offer t/e- also Beweled la-ps,
set o,t like a string of golden lot,ses5
" sweep t/e gro,nd, -oisten it wit/ perf,-e
and t/ere strew petals of pleasing flowers5
1o t/ose w/ose essence is co-passion " offer
a divine -ansion filled wit/ t/e sweet so,nds of praise,
its blaFing bea,ty adorned wit/ pearls and precio,s Bewels,
an orna-ent of infinite space5
Ever do " offer to t/e Lords of #ages
bea,tif,l Beweled ,-brellas, gold'/andled,
delig/ting wit/ t/eir encircled orna-ents,
well'for-ed and co-ely to t/e sig/t5
Let t/ere be /ere t/e clo,ds
t/at refres/ beings fro- t/eir s,fferingsC
t/e /osts of ot/er offerings,
t/e gladdening so,nd of -,sic and song K
At t/is wordEit being, in effect, an offering of -,sicEt/e -onks
Peal fort/ t/e so,nd of t/eir bells, dr,-s, conc/ s/ells, tr,-pets,
cy-bals, and da-ar, in t/e long roll of t/e peacef,l -,sic, and t/en
t/ey contin,e%
19&
19)
#!E (1+# OF #'R'
WOR2!.
&
19*
Upon t/e /oly Law and all t/e 1/ree Lewels,
,pon t/e s/rines and t/e i-ages,
in an ,nending strea- let t/ere fall
a rain of Beweled flowersC
B,st as #weet Mioce and t/e ot/ers
/ave -ade offerings to t/e Con;,erors,
" too offer to t/e 1at/agatas
to t/e Lords and t/eir sonsC
" too praise t/ese oceans of ;,alities
wit/ t/e ocean w/ose portions are t/e sweet so,nd of praise5
#,rely let t/ere be everyw/ere
t/e sweet'so,nding clo,ds of t/eir praises K
)5)11.5) 9andala
After t/ese general offeringsE7offered by reciting t/e verses or by
c/oosing fro- a-ong t/e- w/at one t/inks proper7Et/e first of t/e
fo,r -andalas is offered ,p to t/e B,dd/as and Bod/isattvas Gt/e
re-aining t/ree -andalas are presented to 1ara laterH5 1/e -onks
-ake t/e -andala gest,re and recite t/e -antras and vis,aliFation of
t/e offering%
>8 MAL2A'B6U8" A6 6U8 K A vast gro,nd of precio,s gold5
>8 MAL2A'2ED6E A6 6U8K 1/e circ,-ference of iron
-o,ntains5 "n t/e -iddle 6U8, t/e essence of protection5 "n t/e
center and t/e fo,r directions% >8 6A8 #U8E2AME $A8A6 K >8
JA8PU2MAM"3E6AJA $A8A6 K >8 2A8 LA8BU3Ml'PAJA
$A8A6K >8 LA8 APA2AI>3A$lJAJA $A8A6 K >8 MA8
U11A2ADU2AME $A8A6K And fro- t/ese seeds% 8er,, king of
-o,ntiansC in t/e east P,rvavide/aC in t/e so,t/
La-b,dvlpaCint/ewest AparagodanlyaC in t/e nort/ Uttarak,r,5 1o
t/e east and west of -o,nt 8er,% >8 A #U2JAJA $A8A6 K >8 A
CA$32AJA $A8A6 K And fro- t/ese, t/e s,n and -oon5 All t/e
rest is filled ,p wit/ all t/e s,bli-e possessions of gods and -en5
1/is vis,aliFed -andala is t/en offered ,p wit/ t/e following standard
verse G,sed also, for e9a-ple, w/en offering ,p t/e 1&&,&&& -andalas
d,ring t/e preli-inary practicesH%
" vis,aliFe t/is gro,nd as a B,dd/a real-,
-oistened wit/ perf,-e, strewn wit/ flowers,
adorned wit/ 8o,nt 8er,, t/e fo,r continents, s,n and -oonC
by -y offering it, -ay all beings practice in t/is P,re LandK
>8 A2JA'1A2A'IU2U'#A2MA'BU336A'B>36"#A11MA'
$A8 #A'8A1A'P"12$A8 #>PA#16AJ"DA$A8 #A'PA2"'
MA2A$A8 "3A8 2A1$A'8A$3ALADA8 $"2JA1AJA8"K
7>8 1o t/e noble 1ara, t/e g,r,s, all t/e B,dd/as and Bod/is=
attvas, -ot/ers and fat/ers, servants and retin,e, " offer ,p t/is
precio,s -andalaK7
And /ere eac/ -onk takes so-e rice fro- t/e pile t/at t/e altar
server /as placed in front of /i-, and on t/e last word of t/e -antra t/e
entire asse-bly flings t/e rice into t/e air5 1/e -onks res,-e t/e
-andala gest,re and recite%
Fro- now ,ntil " gain t/e terrace of enlig/ten-ent
" offer to yo, wit/ devotion for t/e sake of all beings t/e
enBoy-ents of -y body and speec/, t/e s,bstance of -y
virt,e in t/e t/ree ti-es5 > /oly place of offerings w/ose
eyes look ,pon everyt/ing% t/ink of -e wit/ love, accept t/is
offering of -ine, " pray, and /aving accepted, " pray yo,
e-power -e K )5)11.5* FloBers
1/en eac/ -onk, again, takes so-e flowers fro- t/e pile in front of
/i- and /olds t/e- ,p in t/e air as /e recites t/e following -antra
seven ti-es%
>8 $A8> B6AIAMA1E PU#PA'DE1U'2ALAJA 1A16A'
IA1AJA A26A1E #A8JAD#A8BU336AJA 1A3JA16A
PU#PE PU#PE 8A6APU#PE PU#P>3B6AME PU#PA'#A8'
B6AME PU#PAMAD"2$E #MA6AK
7>8 6o-age to t/e Blessed >ne, Ding of t/e Flowery Banner,
1at/agata, 4ort/y >ne, f,lly enlig/tened 1 1/at is% flowers,
flowers, great flowersK Irowing of flowers, birt/ of flowers,
strewing of flowers #MA6A K7
1/ese flowers are t/en offered ,p to t/e i-age of t/e B,dd/a, wit/ all
t/e -onks t/rowing t/eir flowers in t/e direction of t/e altarC by t/e
power of t/e above -antra, 7as -any flowers as t/ere -ay be, t/eir
offering co,nts for ten -illion ti-es as -any57 4/en t/e -onks
offer t/ese flowers t/,s e-powered by t/e inB,nction to increase,
t/ey recite #antaraksita<s 7benediction of t/e t/o,g/t of
enlig/ten-ent7%
)(&
By t/e e-power-ent of t/e 1/ree Lewels, by
t/e co-passion of all t/e $oble >nes, by t/e
strengt/ of t/e 3/ar-a real-,
19. #!E (1+# OF
WOR2!.&
and by t/e p,rity of o,r
intentions and practice,
-ay every single type of being
Gin t/e triple world, in t/e five
classes, in t/e fo,r wo-bs,
in t/e 2eal- of For-, in t/e
2eal- wit/o,t For-,
in t/e #tage of $eit/er
Conception nor $onconceptionH,
-ay t/ey ;,ickly leave be/ind
t/e s,ffering
of t/e level of v,lgar -ental
constr,cts,
-ay t/ey gain t/e tr,e and
certain ,nderstanding
of nirvana, t/e bliss of t/e
$oble Pat/,
-ay all w/o /ave attained t/e
$oble Pat/
gain t/e -ost e9cellent ;,alities
of all t/e 2eal-s,
-ay t/ey be i--ersed in t/e p,re
2liss
of t/e /ig/est perfect
enlig/ten-entK
)5)1) &rayers
1/e above benediction concl,des t/e
offerings -ade to t/e general g,ests,
and t/e -onks proceed to reap t/e
reward of its -erit by praying to t/e
asse-bled /osts5 1/e prayers o,r
a,t/or gives in /is rit,al te9t are
intended for t/e ,niversal benefit of all
beings, b,t in t/e co,rse of t/e rit,al
t/ere are often added as well any
special re;,ests to t/e deity w/ic/
-ay /ave been -ade by t/e sponsor,
by one of t/e -onks, or by a -e-ber
of t/e lay co--,nity5 Mery often, a
lay person w/o co,ld not afford to
sponsor an entire rit,al by /i-self
will take advantage of anot/er<s
patronage Gor of t/e reg,lar and
,nsponsored -onastic rit,alsH by
approac/ing t/e /ead -onk before
t/e cere-ony or d,ring one of its
breaks, cl,tc/ing per/aps a single
r,pee in a cere-onial scarf, to ask
/i- to incl,de a special prayer or an
earnest wis/ in /is be/alf5
At t/e beginning of t/is portion of
t/e5 rit,al, t/e -onks first recite t/e
7vowels and consonants,7 t/e 7/eart of
conditioned co'prod,ction,7 and t/e
1&&'syllable -antra of MaBrasattvaC
t/,s t/ey are t/e-selves p,rified, t/e
preceeding rit,al is -ade fir-, and
t/eir speec/ is e-powered for t/e
prayer t/at follows5 1/en, filling t/eir
/ands wit/ flowers, t/ey raise t/e- ,p
as t/ey Boin t/eir pal-sC one of t/ese
flowers is t/rown in t/e air at t/e end of
eac/ stanFa of t/e following prayer
Gw/ere it says 7" pray 5 5 5 ,7 t/e last
1ibetan word of eac/ stanFaH%
All t/e /osts w/o dwell in t/e ten
directions, w/o co-e in t/e t/ree
ti-es, t/e g,r,s, t/e /ig/ patron
deities, t/e B,dd/as, Bod'/isattvas,
disciples, solitary B,dd/as, dakas,
yoginls, dakinls, protectors of t/e
Law% w/et/er we be in a /,-an
body, w/et/er we be e-bodied or
dise-bodied, " pray yo, t/ink of
all of ,s<
19(
Jo, are o,r /oly and glorio,s
lords, -asters of inconceivable
knowledge of knowing,
co-passion of loving, power of
acting% " pray yo, e-power -e,
t/at " -ay not be led astray in t/e
ai-s for w/ic/ " pray, t/at " -ay
acco-plis/ t/e- fro- t/is
-o-ent on%
" pray yo,% spread widely in all
directions
t/e 1/ree Lewels,
t/e B,dd/a and /is precio,s
teac/ings,
t/e t/ree collections%
t/e 2,les, t/e 3isco,rses, t/e
P/ilosop/yC
let t/e- re-ain long and
,ndecayed5
" pray yo,% increase t/e Asse-bly
of -onks,
t/e receptacle of t/e teac/ingsC
increase too in all of t/e-
t/e twelve ;,alities
of keeping p,re t/eir -oral
cond,ct,
g,arding it as t/e fr,it of t/eir eye5
" pray yo,% increase o,r strengt/
of fait/
in t/e t/o,g/t of enlig/ten-ent,
t/e Ireat Me/icle, c/ief of
teac/ingsC
a,g-ent ever greater and
,ndecayed
friendliness and co-passion,
t/e two /ig/est t/o,g/ts of
enlig/ten-ent5
" pray yo,% let ,s keep ever p,re
and ,nstained
all t/e vows of t/e -antra,
fo,ndation of attain-ent
on t/e pat/s of growt/ and freedo-
given in t/e rit,als of t/e 1antras,
t/e collection of -agical science,
t/e /eart of t/e teac/ings5
" pray yo,% fill ,p t/e entire eart/
wit/ t/ose w/o dwell at t/e gates
of any of t/e Con;,eror<s teac/ings,
wit/ t/ose alone w/o delig/t t/e
$oble >nes
in t/e t/ree st,dies, w/o apply
t/e-selves
to listening, to t/inking, to
conte-plating5
" pray yo,%
let no
/indrance
arise to t/e
/oly ones
w/o /old
t/e
teac/ingsC
increase
t/eir lives
and
activities,
t/eir
advance of
t/e ai-s of
beingsC let
t/e- dwell
in love and
/ar-ony,
ever to /ear
t/e sweet
so,nd of t/e
Law5
19+ #!E (1+# OF #'R'
" pray yo,% let all t/e doctrines of t/e Con;,eror<s teac/ings
e9c/ange wit/ one anot/er
t/eir p,re individ,al lineages,
decrease t/eir l,st, /atred, Bealo,sy,
be wit/o,t controversy
to practice t/e pat/ of /ig/est freedo-5
" pray yo,% let all beings i-partially
attain to t/e great /ig/er destiny
of devotion to t/e Con;,eror<s teac/ingsC
let all t/e -assed ar-ies
of /,-ans and non/,-ans
-ake offerings to t/e teac/ings of t/e B,dd/a5
" pray yo,% let t/e /,-ans and non/,-ans
w/o delig/t in evil,
w/o are /ard to ta-e,
w/o deal in black deeds,
/elplessly gain a total devotion
to t/e teac/ings of t/e B,dd/a5
" pray yo,% let t/ere never arise
in t/is land
t/e sorts of doctrines
of ,nfort,nate del,ded barbariansC
let all t/eir -assed ar-ies
weaken and never advance5
" pray yo,% let t/ere t/is instant not be
any w/o are set in sin,
w/o transfor- t/e-selves
into vario,s for-s
to /ar- t/e best of t/e B,dd/a<s teac/ings
or t/e best of t/ose w/o /old t/e-5
" pray yo,% cons,-e especially all t/e /osts
w/o corr,pt t/e Con;,eror<s teac/ings,
-islead t/ose w/o /old t/e-, t/e deceiving
8aras w/o teac/ as Law w/at is not t/e Law
to -islead t/ose w/o in good fait/ accept
t/eir doctrines5
" pray yo,% weaken t/ose w/o corr,pt
t/e long and stainless tradition of t/e B,dd/as
wit/ t/eir i-p,re defile-entsC
let t/ere increase and spread everyw/ere
t/ose w/o -ake perfect
t/e p,re and stainless teac/ings of t/e Con;,eror5
WOR2!.&
" pray yo,% let t/e teac/ings of #akya-,ni,
t/e Me/icles bot/ Ireat and #-all,
re-ain correct and ,ndecayed
,ntil t/e ti-e t/at t/e B,dd/a 8aitreya
goes to t/e foot of t/e #erpent 1ree
to s/ow t/e tec/ni;,e of perfect B,dd/a/ood5
" pray yo,% c,t off diseases of -en and cattleC
let t/ere be good /arvest and /ealt/y cattleC
pacify t/is age of contention,
weaken t/is era of weaponsC
let t/ere be bliss t/e breadt/ of t/e land
w/erever t/e Con;,eror<s teac/ings dwell5
" pray yo,% -ake fir- t/e life and do-inion
of t/e kings w/o protect t/e LawC
let t/eir people dwell also
in t/e law of t/e ten virt,esC
let friends gain t/e glory of s/ared BoyC
let all t/e /arvests ripen in good season5
" pray yo,% /old ,s wit/ co-passion,
lead ,s wit/ t/e la-p
of t/e teac/ings of past Con;,erorsC
delig/t ,s and perfectly f,lfill
all t/e sincere wis/es
of t/ose w/o ride in yo,r -ost e9cellent c/ariot5
" pray yo,% delig/t o,r 8aster, o,r g,r,,
all w/o /ave been gracio,s to ,s,
fro- o,r fat/ers and -ot/ers of t/is lifeC
increase t/eir life,
t/eir -erit and knowledgeC
acco-plis/ all t/eir desires5
" pray yo,% c,t off o,r lowly constr,cts,
increase o,r fait/ and wisdo-C
all /ere asse-bled, 8aster, disciples, patron,
let ,s be as /appy as we wis/,
let ,s acco-plis/ o,r desires in accord wit/ t/e Law,
let ,s attain all t/e -agical attain-ents5
" pray yo,% now t/at we /ave aro,sed
t/e t/o,g/tf,l p,rpose of t/e 1/ree Lewels
wit/ o,r p,re intentions,
let t/ese prayers for t/e benefit
of t/e teac/ings and of beings
be acco-plis/ed ,nerringly, ,n/indered5
19
19!
#!E (1+# OF #'RX WOR2!.
&
199
" pray yo,% by t/e strengt/ of offering t/e
-erit t/ereof to -y personal g,r,, to t/e
B,dd/as and t/eir sons% increase t/e life and
power of o,r g,r,, t/at /e -ay acco-plis/
t/e great ai-s of t/e teac/ings and of beings5
" pray yo,% let ,s ever t/ro,g/o,t o,r f,t,re lives
gain good fa-ily, clear -inds, and lords/ip in /eavenC
let ,s -eet a /oly g,r,
w/o will teac/ ,nerringly t/e LawC
let ,s gain t/e precio,s ge-
of o,r own and ot/er< ai-s5
E-power ,s, t/ay every single t/ing we do
serves t/e 1/ree Lewels
and f,lfills t/e ai-s of beings,
t/at we -ay delig/t t/e Con;,erors
and ;,ickly attain
t/e rank of Con;,eror, Lord of Beings5
1/en, in addition to t/is 7/y-n for so-e of t/e -ost i-portant
desires in o,r -inds,7 t/e -onks recite a prose prayer 7as is fo,nd in
t/e old writings7%
" pray yo, spread t/e precio,s teac/ings of t/e B,dd/aC increase in
all directions and ti-es, let re-ain long and ,ndecayed especially
t/e Ireat Me/icle, w/ose ai- is certain and ,nerring, and t/e long
and stainless tradition of its dia-ond /eart5 Let t/ose w/o /old t/e
teac/ings, w/o /ave been to ,s virt,o,s friends, o,r fat/ers, -ot/ers,
and 8asters w/o /ave passed away, acco-plis/ and f,lfill ever -ore
greatly t/eir c/eris/ed desire for t/e -ost e9cellent enlig/ten-ent5
Let t/e 3ia-ond 8aster w/o sits before ,s receive t/e /eartfelt
love of t/ose Boined to /i- as disciples5 Let no /indrances arise to
/is life or power, and increase ever -ore greatly /is beneficent
;,alities of t/e Pat/ and its #tages5 "ncrease ever -ore greatly t/e
Asse-blies of t/e ten directions, t/eir /ar-ony, and t/eir deeds of
t/e ten practices of t/e Law5
" pray yo,, too, to pacify t/is entire era of weapons, its /ar-,
disease, fa-ine, and contention t/ro,g/o,t t/e world5 Let t/ere
never arise t/e c/ronic diseases and conditions of deat/ in t/is
lowly body5 Free ,s fro- t/e eig/t and t/e si9teen great terrors5
Let all beings enBoy s,bli-e possessions and /appiness, and let
t/e- be in accord wit/ t/e Law of t/e /oly ones5
" pray yo, especially to increase t/e power of o,r glorio,s /oly lord
g,r,E E, t/at /e -ay f,lfill all /is wis/es for t/e two s,bli-e
ai-s, ac/ieved t/ro,g/ t/e nond,ality of /is body, speec/, and
-ind wit/ t/e Lord of Everlasting Life5
" pray yo, t/at t/ro,g/ /is strengt/ we -ay be able to p,rify all
t/e sins and obsc,rations of o,rselves, 8aster and disciples, and of
o,r patrons and retin,e, led by o,r gracio,s fat/ers and -ot/ers of
t/is life% to /ave o,r -inds t/ink t/o,g/ts proper to t/e Law of t/e
/oly onesC to prevent t/e awakening in o,r strea-s even for an
instant of any t/o,g/ts t/at are not t/e Law of t/e /oly onesC to be
of benefit to beings wit/ o,r body, speec/, and -indC to awaken in
o,r strea-s ,ndecaying friendliness and co-passion and t/e t/o,g/t
of enlig/ten-ent w/ose /eart is co-passion and E-ptinessC to
attain t/e wisdo- t/at is wit/o,t stain and t/e -antras t/at are
,nforgottenC and to /old in o,r -inds t/e entire Law gat/ered
toget/er in script,re and co--entary5
" pray yo,, in brief, t/at yo, let t/ere never arise e9ternal or
internal obstacles, or conditions averse to t/e acco-plis/-ent of t/e
-ost e9cellent enlig/ten-ent, w/et/er by ,s, 8aster and disciples,
or by o,r relations or retin,e5 Let ,s perfect o,r two stocks, cleanse
o,r two obsc,rations, and ;,ickly, ;,ickly, beco-e -anifest and
perfect B,dd/as5
6ere, if it /as been so re;,ested, one of t/e -onks gets ,p, prostrates
t/ree ti-es, and recites in a /ig/'pitc/ed rapid -onotone any
special re;,ests to t/e deity, 7individ,al re;,ests to gain virt,e for t/e
dead, or life for t/e living57 "n o,r case, we /ad asked t/e -onks
si-ply to t/ank t/e goddess for /er past kindness to ,s and to re;,est
/er f,t,re favor ,pon ,s and t/e co--,nityC t/is re;,est was
trans-,ted in t/e rit,al into a rapid two'-in,te speec/ by t/e
-onastery<s sc/oolteac/er Gw/ose special Bob in t/e rit,al was to
-ake B,st s,c/ prayersH, asking for t/e /appiness of all beings, t/e
long life of D<a-trii rinpic/<e, t/e spread of t/e Law, and t/e
defeat of t/e /indering de-ons5 1/e -onks consider it very i-portant
t/at any sponsor of a rit,al get /is -oney<s wort/5
)5)) Offerings and prayers to the !oly +ady in particular )5))1
' recollection that the field of hosts is inherent in #ara
1/is prayer ends t/e first and -ost general part of t/e rit,al, t/e
re-ainder of w/ic/ is devoted solely to t/e goddess 1ara5 B,t t/e
-onks -,st first 7recollect t/at t/e entire field is in/erent in t/e
6oly Lady7 to w/o- t/ey will -ake t/eir offerings and prayersC t/,s
t/ey Boin t/eir pal-s in reverence to t/e g,r,s, t/e /ig/ patron deities,
and t/e B,dd/as, t/eir sons, servants, and disciples w/o- t/ey /ad
invited previo,sly and w/o sit 7pervading all of space7 before t/e
asse-blyC t/en t/ey recite Gor singH t/e following verses%
200
#!E (1+# OF WOR2!.&
)&1
4it/ devotion " invite
t/e c/ief lord of all t/e Law,
w/o /as t/e color of refined gold,
-ore greatly splendid t/an t/e s,n5
Peacef,l, possessed of great co-passion,
cal- and dwelling in t/e stage of -editation,
l,sting after neit/er events nor knowledge
b,t possessed of o-nipresent and ine9/a,stible capacity%
co-e /ere 1 co-e /ere K p,re and peacef,l deity,
incarnate sage, o-niscient one,
" pray yo, co-e to t/is place of offerings,
into t/is well'for-ed i-age5
Blessed >ne, it is good t/at yo, /ave co-e,
giving ,s t/e opport,nity for -erit,
and w/en yo, /ave accepted o,r offerings
grant ,s a t/o,g/t in yo,r /eart5
>,t of love for ,s and for all beings,
wit/ t/e strengt/ of a -agic -anifestation of yo,rself,
re-ain /ere, Blessed >ne, " pray yo,,
for as long as we -ake offerings to yo,5
2e-ain /ere for t/e sake of beings,
/ere ,nited wit/ t/is i-age%
" pray yo, s,rely grant ,s life wit/o,t disease, lords/ip,
and enlig/ten-ent t/e -ost e9cellent of all5
As t/ey recite t/is prayer, t/e -onks vis,aliFe t/at t/e vast 7field for
offerings, all t/e 1/ree Lewels of t/e ,nbo,nded 3/ar-a real-,7 gat/er
toget/er and enter indissol,bly into t/e 6oly LadyC t/e asse-bly
-akes fir- t/eir belief t/at 7t/e body, speec/, -ind, ;,alities, and
f,nction of t/e- all beco-e in t/e goddess a glorio,s and /oly
i--anence57 4/en t/ey recite t/e words 7,nited wit/ t/is i-age7
t/ey s/o,ld vis,aliFe t/e ,nion act,ally taking place in t/e i-age on
t/e altar, t/eir 7concrete s,pport of t/e vis,aliFationC7 if no i-age is
available, t/e field of /osts is to be vis,aliFed as entering into t/e
appearance of t/e goddess t/ey /ad generated wit/ t/eir vis,aliFation5
1/e rit,al te9t adds in a rat/er lengt/y note t/at -ost of t/e ot/er
rit,als of offering w/ic/ /ave been trans-itted fro- Atisa /ere
generate and invite t/e Blessed Lady for t/e first ti-e, as t/e principal
recipient of t/e second -andala, b,t according to t/e present tradition,
t/e a,t/or says, s/e is generated fro- t/e very beginning, t/o,g/ bot/
-et/ods are acceptable5 1/e point is, /e says, t/at t/e Blessed Lady
is /ere presented wit/ wors/ip at t/e ti-e of t/e first set of offerings,
since s/e is t/en seated at t/e /ead of t/e 1/ree
Lewels in generalC and w/en t/e t/ree later sets of offerings are
presented to t/e Blessed Lady in partic,lar, t/ey are being presented to
t/e 1/ree Lewels in general as well, since by t/e above vis,aliFation
t/ey are -ade in/erent in t/e goddess5 7"t is not as if w/en offering to
one t/e ot/er -,st stop and wait /is t,rn,7 /e says5 72at/er t/ere is
B,st -ore attention given to t/e one -ore i-portant at t/e ti-e57 1/e
a,t/or goes on to say in a long poe- t/at 7t/ese words are not B,st a
copy fro- earlier books, nor are t/ey i-proper, newfangled, and
-istakenC rat/er it /as been -y intention to i-part to t/e old words
t/e yo,t/ of newness57
)5))) Offerings and prayers Grepeated t/ree ti-esH
$ow begins t/e act,al 7rit,al of offerings, praises, and prayers7 to
1ara, and t/is entire section is repeated t/ree ti-es, t/,s -aking ,p an
offering of fo,r -andalas in all5
)5)))1 Offerings
)5)))151 !omage
As before, t/e section of offerings to t/e goddess begins wit/ t/e
recitation of a /o-age, first e-powered by t/e sa-e -antra G>8
$A8> 8A$LU#2"JE #MA6A 5 5 5H and t/en recited or s,ng to one
of its standard -elodies%
6aving eyes t/at flas/ like lig/tning,
/eroine, 1A2E, 1U11A2E,
" bow to yo,, spr,ng fro- t/e corolla
of t/e lot,s of t/e B,dd/a<s face5
6aving a face like t/e circle
of t/e f,ll a,t,-- -oon,
" pay /o-age to yo,, /olding a lot,s flower
wit/ yo,r gift'bestowing gest,re5
Fro- t/e cage of t/is world 1U11A2E K
pacifying defile-ents wit/ #MA6A K
" bow to yo,, opening t/e gate of Bra/-a
wit/ yo,r in/erent >8 K
" pay /o-age to 1ara, t/e -ot/er,
t/e -ot/er of all,
protecting t/e entire world
fro- t/e eig/t great terrors5
Iods and de-igods bow t/eir crowns
to t/e lot,s of yo,r feetC
" pay /o-age to 1ara, t/e -ot/er,
saving fro- all poverty5
I
202
#!E (1+# OF WOR2!.&
1/is /o-age -ay be abridged, t/e te9t adds, by reciting only t/e
-antra t/at e-powers it and repeating B,st t/e last verse seven
ti-es Gt/is verse is t/e first stanFa of Atisa<s fa-o,s !ymn to #urd,
disc,ssed aboveHC b,t in t/at event t/e sa-e abbreviated /o-age
-,st be perfor-ed in t/e ne9t two offering rit,als as well5 1/e
/o-age -,st, in ot/er words, be t/e sa-e before eac/ presentation5
)5)))15) )eneral offerings
1/e general offerings for 1ara /ave already been set o,t and
e-powered d,ring t/e rit,al preparations G15*H, b,t /ere t/eir
strengt/ -,st be regenerated by t/e recitation of t/e 7clo,ds of
offerings7 -antras and t/eir gest,res fro- A2I6A8 to #AB3A G5
5 5 PULA'8EI6A'#A8U32A'#P6A2A$A'#A8AJE 6U8KHC w/ile
ringing t/eir bells for t/e peacef,l -,sic wit/ w/ic/ t/e -antra
series ends, t/e -onks add beneat/ t/e cras/ and roar%
>8 $A8> B6AIAMA1E MAL2A'#A2A'P2A8A23A$AJA
1A16AIA1AJA A26A1E #A8JAD#A8BU336AJA 1A3'
JA16A MAL2E MAL2E 8A6A'MAL2E 8A6A 1EL>'MAL2E
8A6A'B>36"'8A$3>PA#A8D2A8A$ E #A2MA'DA28A'
MA2A$A'Ml#>36A$E #MA6AK
7>8 6o-age to t/e Blessed >ne, Cr,s/ing wit/ 3ia-ond $at,re,
t/e 1at/agata, 4ort/y >ne, f,lly enlig/tened K 1/at is% dia-ond,
dia-ond, great dia-ondK Ireat blaFing dia-ond, aproac/ing t/e
terrace of great enlig/ten-ent, cleansing all obsc,rations of kar-a
#MA6A K7
And as t/is power 7descends,7 t/e -onks vis,aliFe t/at t/e 7clo,ds of
offerings radiate like circles of orna-ents of t/e all'beneficent space'
vast treas,ry7 and are offered ,p to t/e Blessed Lady vis,al iFed before
t/e-, 7w/ose essence is t/e 1/ree Lewels w/o dwell pervading all of
space,7 as t/ey Boin t/eir pal-s in reverence and recite Gor singH t/e
following verse%
" e-anate lig/t t/at arrays t/e oblations, -asses
of oblations, canopies of oblationsC and /aving
spread o,t t/e vario,s oblations " offer it ,p to
t/e great'so,led Con;,erors5
And t/en, wit/ t/e appropriate gest,re, t/ey recite t/e following
-antra%
>8 A2JA'1A2A'IU2U'BU336A'B>36"#A11MA'#APA2"'
MA2EB6J> MAL2A'A2I6A8 P2A1"CC6A PULA'8E'I6A'
#A8U32A'#P6A2A$A'#A8AJE A6 6U8 K
1/e verse is repeated seven -ore ti-es, s,bstit,ting for eac/ oc,r'
rence of t/e word 7oblation,7 first 7water for t/e feet7 and t/en,
si-ilarly, 7flowers,7 7incense,7 7la-ps,7 7perf,-es,7 7food,7 and
" 7-,sic7C eac/ offering is acco-panied by t/e above -antra Gand
t/e appropriate gest,reH, s,bstit,ting t/erein for t/e word A2I6A8
t/e words PA3JA8, PU#PE, 36UPE, AL>DE, IA$36E, $A"'
i ME3JE, and #AB3A5 >n t /e wor d 7-,s i c7 i s t /e f i r s t
cras/ of t/e cy-bals, as t/e peacef,l -,sic is offered ,p in act,ality5
1/ese offerings are t/en filled in by t/e addition of an abbreviated
version, consisting of t/e recitation Gor singingH of t/e following
verses%
>blations, water for t/e feet, flowers,
incense, la-ps, perf,-es,
food, and -,sic%
as -any offerings as -ig/t be contained
in t/e vast and -eas,relass ocean,
t/at -any " set o,t wit/ devotion,
t/at -any " offer ,pC
-asters of co-passion K
/aving accepted t/e- as yo, will,
" pray yo, serve all t/e ai-s of beings5
1/en once -ore t/e -onks recite a series of offering -antras, wit/ t/e
appropriate gest,res, beginning wit/ >8 A2JA'1A2A'IU2U'
BU336A'B>36"#A11MA'#APA2"MA2EB6J> MAL2A'A2I6A8
P2A1"CC6A #MA6A K and s,bstit,ting t/erein, as before, C
PA3JA8, PU#PE, 36UPE, AL>DE, IA$36E, $A"ME3JE, and
#AB3A5 Under t/e r,-bling of t/e peacef,l -,sic t/ey recite%
$A8A6 #A2MA'BU336A'B>36"#A11MEB6JA6 >8 #A2'MA'
M"3 PU2A PU2A AMA26EB6JA6 #MA6A K
76o-age to all t/e B,dd/as and Bod/isattvas K >8 >-niscientK
#atisfying, satisfying to all t/ose wort/y #MA6A K7
1/is -antra constit,tes a final 7offering, reverence, and /o-age
wit/ one<s /ead to t/e feet of all t/e 1at/agatas57
)5)))15* 2evenfold office
$e9t, after t/ese general offerings, t/ere is offered ,p to 1ara t/e
sevenfold office, /ere ;,oted fro- t/e Fo,r 8andala rit,al 4ritten
by t/e abbot C/<i- $a-k<adrag and incl,ded in /is !undred Rites of
3art*angC
204 #!E (1+# OF WOR2!.&
)&(
" -ake offerings, " give to t/e /oly blessed -ot/er 1ara and all
/er /osts of $oble >nes, fat/ers, -ot/ers, sons, neig/bors, and
disciplesC " fill t/e dept/s of space wit/ all t/at is described in 'll-
eneficent*s 6oB of (onductC oblations, water for t/e feet, flowers,
incense, la-ps, perf,-es, food, -,sic, cy-bals, ,-brel las, and
banners in great -eas,re, all t/e t/ings set o,t /ere i
n
act,ality, and
all t/ose /oly s,bstances of gods and -en w/ic/ /ave no owner in
t/e worldly real-% t/e s,bli-e -aterials of bliss, t/e clo,ds of
offerings generated by t/e force of t/eir -antras and t/e strengt/
of t/eir vis,aliFation5
" confess all t/e sinf,l and ,nvirt,o,s deeds of -yself and of all
beings, in all t/e lifeti-es we /ave sp,n t/ro,g/ t/is world, all o,r
sins and o-issions% in brief, all we /ave done t/at we s/o,ld not
/ave done, all we /ave not done t/at we s/o,ld /ave done5
" reBoice at all t/e -erit of t/e infinite virt,e of t/e $oble >nes and
ordinary people of t/e t/ree ti-es5
" entreat all t/e Con;,erors of t/e ten directions to t,rn t/e
s,pre-e w/eel of t/e Law5
" pray all t/e La-ps of t/e 4orld w/o -ig/t wis/ to de-onstrate
t/e tec/ni;,e of passing away into nirvana% do not pass away into
nirvana, b,t serve t/e ai-s of t/e world and long re-ain5
4/atever s-all virt,e " -ay /ave acc,-,lated
fro- -y /o-age, offerings, confession, reBoicing,
entreaty, and prayer% " dedicate it all for t/e sake of
enlig/ten-ent5 Let -e be B,st like t/ose wise -en
w/ose body, speec/, and -ind are p,re, w/ose
cond,ct is p,re, w/ose real- is p,re, e9e-plary in
dedicating t/eir -erit5
"nstead of t/is prayer, or in addition to it, t/ere -ay be recited t/e
sevenfold office fo,nd at t/e end of -any editions of t/e !omages to
the #Benty-one #aras, /ere attrib,ted by o,r a,t/or to a 7$,n Laks-",7
t/e writer of several canonical praises of Avalokitesvara, b,t not, as far
as " can find, given credit for t/ese verses in t/e #en-ur4 Again, t/is
office -ay be eit/er recited or s,ng by t/e -onks%
" pay /o-age wit/ co-plete sincerity
to t/e /oly noble 1ara
and to all t/e Con;,erors and t/eir sons
w/o dwell in t/e ten directions and t/e t/ree ti-es5
" give flowers, incense, la-ps, perf,-es,
food, and -,sic,
w/et/er act,ally set o,t or e-anated by -y -ind%
" pray t/e /osts of $oble >nes accept t/e-5
" confess all t/at " /ave done
wit/ -y -ind ,nder t/e sway of defile-ent,
t/e ten ,nvirt,o,s acts, t/e five sins of i--ediate retrib,tion,
fro- beginningless ti-e ,ntil now5
" reBoice at all t/e -erit
t/at /as been acc,-,lated t/ro,g/ virt,e in t/e t/ree ti-es,
by disciples, solitary B,dd/as, Bod/isattvas,
and ordinary people5
" entreat yo, to t,rn t/e w/eel of t/e Law
of t/e Little, Ireat, and Unco--on Me/icles,
according to t/e differences of -ind
and t/o,g/t of beings5
" pray yo, look ,pon beings
w/o are s,nk in t/e ocean of s,fferingC
,ntil t/is world is e-ptied o,t,
let not yo,r co-passion pass away into nirvana5
8ay w/atever -erit " /ave acc,-,lated
beco-e a ca,se of enlig/ten-ent for allC
-ay " /ave t/e glory of being t/e leader
of beings, long and ,n/indered5
)5)))15. 9andala
1/en t/e second -andala is presented to 1ara wit/ t/e -andala
gest,re Gsee pi5 *H%
>8 MAL2A'B6U8" A6 6U8 K A vast gro,nd of precio,s gold5 >8
MAL2A'2ED6E A6 6U8K 1/e circ,-ference of iron -o,ntains5
"n t/e -iddle 6U8, t/e essence of protection5 "n t/e center and
t/e fo,r directions% >8 6A8 #U8E2AME $A8A6K >8 JA8
PU2MAM"3E6AJA $A8A6K >8 2A8 LA8'BU3 MlP A JA
$A8A6K >8 LA8 APA2AI>3A$lJAJA $A8A6K >8 MA8
U11A2ADU2AME $A8A6K And fro- t/ese seeds% 8er,, king
of -o,ntainsC in t/e east P,rvavide/aC in t/e so,t/ La-b,dvipaC
in t/e west AparagodanlyaC in t/e nort/ Uttarak,r,5 1o t/e east and
west of 8o,nt 8er,% >8 A #U2JAJA $A8A6 K >8 A
CA$32AJA $A8A6 K And fro- t/ese, t/e s,n and -oon5 All t/e
rest is filled ,p wit/ all t/e s,bli-e possessions of gods and -en5
1/is " give to t/e field of /osts as infinite as space, t/e g,r, /oly
blessed -ot/er noble 1ara, /er sons, servants, and disciples5 " pray
t/e great loving one accept itK And /aving accepted it, " pray yo,
p,rify t/e obsc,rations of all of ,s, 8aster and disciples and all
connected wit/ ,s% let ,s perfect o,r stocks and ;,ickly gain t/e
/oly and -ost e9cellent of -agical attain-ents K
206
#!E (1+# OF #'RX WOR2!.&
207
>8 A2JA'1A2A'IU2U'#A2MA'BU336A'B>36"#A11MA'
$A8 #A'8A1A'P"12$A8 #>PA#16AJ"DA$A8 #A'PA2"'
MA2A$A8 "3A8 < 2A1$A'8A$3ALADA8 $"2JA1A'
JA8"K
And as before t/e -onks take so-e rice fro- t/e piles before t/e-
and on t/e last word of t/e -antra fling it into t/e air as a token of
offering5 1/en, res,-ing t/e -andala gest,re, t/ey recite%
Born fro- t/e ocean of o,r p,re intentions, f,ll'
blown wit/ petals of t/e continents, bea,tif,l wit/
t/e ant/ers of 8o,nt 8er,, /aving t/e color of
s,nlig/t and -oonlig/t, radiating t/e fragrance of all
desired possessions, pervading all like t/e circle of
t/e sky% t/is -ost e9cellent flower of t/e precio,s
-andala " offer to t/e Con;,erors and t/eir /osts5
And once again all t/e -onks t/row a /andf,l of rice in t/e air5
1/e a,t/or of t/e rit,al te9t -entions in anot/er long note t/at /e
/as derived t/is version of t/e -andala wit/ seven piles instead of
t/e ,s,al t/irty'seven Gt/ere being /ere only 8o,nt 8er,, t/e fo,r
continents, and t/e s,n and -oonH fro- t/e old writings, w/ic/ 7all
agree in speaking of it in t/at way57 6ere, /owever, t/e vis,al iFation
itself is not abbreviated, for 7t/e real- of t/e -andala and t/e /osts of
its possessions -,st be vis,aliFed as greatly e9panded and filling t/e
sky57 >n t/is basis, /e says, t/e sy-bolis- is as follows% w/en
generating 8o,nt 8er, and t/e s,n and -oon, t/ere is vividly
vis,aliFed all t/e glorio,s possessions of t/e godsC w/en generating t/e
fo,r continents, all t/e glorio,s possessions of -en, /eaded by t/e
7seven precio,s ge-s of sovereignty7C at t/e s,--it of 8o,nt 8er,,
all t/e glorio,s possessions of t/e de-igodsC and in t/e oceans between
t/e continents, all t/e glorio,s possessions of t/e serpent kings5 "n
general, /e says, t/is -andala is offered filled ,p wit/ t/e /osts of t/e
s,bli-e and glorio,s possessions of t/e entire world, t/o,g/ t/ere is
certainly not/ing wrong wit/ ,sing instead t/e e9panded version of
t/irty'seven piles of grain5
)5)))15( FloBers
As before, t/e -onks take so-e flowers fro- t/e piles before t/e-,
reciting t/e -antra t/at -,ltiplies t/eir offering%
>8 $A8> B6AIAMA1E PU#PA'DE1U'2ALAJA 1A16A'
IA1AJA A26A1E #A8JAD#A8BU336AJA 1A3JA16A
PU#PE PU#PE 8A6APU#PE PU#P>3B6AMA PU#PA'
#A8B6AME< PU#PAMAD"2$E #MA6AK
1/en t/e flowers are t/rown toward t/e i-age on t/e altar, b,t at
t/is point t/e benediction is c/anged to t/e following one, 7fo,nd in
t/e old writings,7 w/ic/ t/e -onks recite Gor singH as t/ey -ake t/eir
offering%
6oly blessed co-passionate one K
" pray yo,, for -yself and all infinite beings%
cleanse o,r obsc,rations, perfect o,r two stocks
and let ,s attain perfect B,dd/a/ood K
Until we attain it, t/ro,g/ all o,r f,t,re lives
" pray yo, let ,s gain t/e /ig/est bliss of gods and -enC
;,ickly pacify, let t/ere not be
obstacles to t/e acco-plis/-ent of o-niscience,
evil spirits, /indering de-ons, diseases, epide-ics,
t/e vario,s t/ings t/at -ake ,nti-ely deat/,
evil drea-s and evil o-ens,
t/e eig/t great terrors, or any /ar-5
" pray yo, let ,s all effortlessly attain
all at once o,r ai-s in t/e a,g-ent and increase
of -,ndane and s,pra-,ndane
s,bli-e /appiness and good fort,ne5
Let t/ere grow and increase like t/e wa9ing -oon
o,r efforts at evocation, t/e spread of t/e /oly Law,
t/e contin,al evocation of yo,,
and t/e sig/t of yo,r -ost e9cellent face,
t/e precio,s t/o,g/t of enlig/ten-ent
w/ic/ ,nderstands t/e -eaning of E-ptiness5
Let ,s attain a clear prop/ecy of f,t,re B,dd/a/ood
in t/e bea,teo,s and Boyo,s -andala of t/e Con;,erors
w/ere we are born fro- a bea,tif,l /oly lot,s%
let t/e Con;,eror A-itab/a say so K
Let t/ere be t/e good fort,ne
of t/e 8ot/er w/o /olds t/e lot,s flower,
t/e deity " /ave evoked t/ro,g/ all -y lives,
t/e active power of t/e B,dd/as of t/e t/ree ti-es,
t/e green one'faced, two'/anded ;,ick one, t/e /eroine K
)5)))) 'rousing her heart Bith her mantra, praises, and prayers
)5))))51 'rousing her heart Bith her mantra
1/e foregoing concl,des t/e offerings -ade to 1ara, and now t/e
rit,al proceeds to 7aro,se t/e strea- of /er /eart7 wit/ t/e recitation
of /er -antra, praises, and prayers, t/at s/e -ay f,lfill all t/e desires
of t/e asse-bly and of its sponsor5 1ara<s -antra is /ere called a
vidya, si-ply in t/e sense of a -antra for a fe-ale deityC
)(1
b,t since t/e
word 7-antra7 /as for all practical p,rposes been
208
#!E (1+# OF
WOR2!.&
)&9
; nat,raliFed into t/e Englis/ lang,age, we s/all contin,e to ,se
t/e ter-, t/o,g/ it is not strictly correct5
1/e recitation, too, is /ere an e9a-ple of t/e effectuation of
the mantra in t/e /eart of t/e deity generated in front, as
opposed to t/e contemplation of the mantra in t/e yogin<s
own /eart d,ring /is self'generationC as s,c/, t/is recitation
constit,tes t/e perfor-ance of w/at is called in c/apter ii a
7rit,al f,nction,7 and t/is -agical control over t/e strea- of
/er /eart re;,ires t/e co-pletion of t/e prior rit,al service of
t/e deity, w/ic/ itself pres,pposes /er initiation5 1/ere is,
indeed, t/e ele-ent of -agical coercion /ere, for t/e -onks
/ad beco-e t/e goddess in t/e prior self'generation, in
solitary conte-plation per/aps years before, and t/ey
speak wit/ t/e very voice of t/e goddess5 1o co--and t/e
deity in t/is caref,lly constr,cted at-osp/ere of reverent
wors/ip is, /owever, not pres,-pt,o,sC it is, finally, t/e
goddess w/o aro,ses /erself, in /er own -agical speec/, o,t
of /er own -agical intention5
1/e -onks first recite t/e te9t,al se;,ence for t/e
vis,aliFation of t/e -antra in 1ara<s /eart%
"n t/e Blessed Lady<s /eart, placed ,pon a lot,s flower
and -oon, t/ere is t/e green syllable 1A8, aro,nd w/ic/
are t/e encircling syllables of t/e P,een of 8antras5 1/e
lig/t t/ereof gat/ers toget/er and radiates fort/, -aking
offerings to t/e ocean of Con;,erors and aro,sing t/eir
/earts5 "t pacifies all t/e evil conditionsEsins, obsc,rations,
s,fferings, diseases, and obstaclesEof all beings,
represented by a field of vis,aliFation consisting of o,rselves,
8aster and disciples, o,r gracio,s parents, o,r patrons, and
so onC it a,g-ents and increases all t/eir good conditionsE
life, -erit, glory, and knowledgeEand " t/ink t/ey attain t/e
-agical attain-ent of t/e /ig/est enlig/ten-ent5
$ow let -e direct -y -ind one'pointedly toward t/e
vis,aliFation of t/e P,een of 8antras% >8 1A2E
1U11A2E 1U2E #MA6A K 1/is is 1ara<s basic -antra, t/e
;,een of all -antras, w/ic/ grants all attain-ents5
"n addition to t/is basic -antra -ay be attac/ed a n,-ber
of
different 7appendi9es,7 according to t/e partic,lar f,nction t/e
practitioner -ay wis/ to acco-plis/ by t/e recitation5 For
e9
a-ple, t/ere -ay be inserted between >8 1A2E 1U11A2E
1U2E
and #MA6A t/e appendi9 #A2MA #7 A$1"8'DU2U K
7Paci
fy all K7 1/e blank -ay be filled in wit/ one of t/e
following%
I2A6A$ 7evil spirits7, M"I6$A$ 7/indering de-ons,7
MJA3'6l$ 7diseases,7 LMA2A$ 7fevers,7 2>IA$
7sicknesses,7 UPA'
32A
MA$
7inB,r
ies,7
ADA
LA8
21J
U$
7,nti
-ely
deat/
s,7
3U6
'
#MA
P$A
$
7bad
drea
-s,7
3U2
$"8"
11A
$" 7evil o-ens,7 and C"11ADULA$" 7conf,sions57 For
e9a-ple, to acco-plis/ t/e f,nction of pacifying an epide-ic
or fever% >8 1A2E 1U11A2E 1U2E #A2MA'LMA2A$
#A$1"8'DU2U #MA6AK 7>8 1A2E 1U11A2E 1U2E
Pacify all fevers #MA6AK7
1/e above recitations, t/e a,t/or of o,r te9t says, are
t/ose given in t/e -aBority of t/e old writingsC b,t one
-ay also fill in t/e above appendi9 to t/e basic -antra wit/
#A12U$ 7ene-ies,7 B6AJ>PA32AMA$ 7terrors and
inB,ries,7 JU336A$" 7battles,7 3U#D21A$" 7evil deeds,7
D21JA'DAD>236A$ 7-agic and killing c,rses,7 and
M"#A$" 7poisons57
Again, one -ay ,se t/e appendi9 #A2MA
2AD#A8'DU'
2U K 7Protect fro- all 17 "n t/is instance t/e ter-s
beco-e%
I2A6EB6J> 7fro- evil spirits,7 M"I6$EB6J> 7fro-
/indering de-ons,7 MJA3"B6J> 7fro- diseases,7
LMA2EB6J> 7fro- fevers,7 2>IEB6J> 7fro- sicknesses,7
UPA32AMEB6J> 7fro- inB,ries,7
ADALA821JUB6J> 7fro- ,nti-ely deat/s,7 3U6'
#MAP$EB6J> 7fro- bad drea-s,7 3U2$"8"11EB6J>
7fro- evil o-ens,7 C"11ADULEB6J> 7fro- conf,sions,7 and
si-ilarly #A12UB6J> 7fro- ene-ies,7
B6AJAPA32AMEB6J> 7fro- terrors and inB,ries,7
JU336EB6J> 7fro- battles,7 3U#D21E'B6J> 7fro-
evil deeds,7 D21JA'DAD6>23EB6J> 7fro- -agic and
killing c,rses,7 and M"#EB6J> 7fro- poisons57 For
e9a-ple, to protect fro- bad drea-s% >8 1A2E 1U11A2E
1U2E #A2MA'3U6#MAP$EB6J> 2AD#A8'DU2U
#MA6AK 7>8 1A2E 1U11A2E 1U2E Protect fro- all bad
drea-s #MA6AK7 A -antra for t/e pacifying of terrors in
general is as follows% >8 1A2E 1U11A2E 1U2E #A2MA'
B6AJA'M"8>CA$A 2ALA'CAU2A'AI$"'M"#A'U3ADA'
B6AJA$" P2A#7A8A'JA #MA6AK
7>8 1A2E 1U11A2E 1U2E Liberation fro- all terrors%
e9ting,is/, e9ting,is/ t/e terrors of kings, t/ieves, fire,
poison, and water #MA6A K7
>r one -ay recite t/e basic -antra wit/ an appendi9 s,c/ as%
>8 1A2E 1U11A2E 1U2E #A2MA'BA$36A$A'
1A3A$A'2ALA'1A#DA2A'AI$"'U3ADA'M"#A'
#A#12A$" PA2"8>'CADA #MA6A K
7>8 1A2E 1U11A2E Liberating fro- all bondage,
beatings, kings, t/ieves, fire, poison, water, and weapons
#MA6AK7
#!E (1+# OF #'R'
"n t/is -anner, t/e a,t/or says, t/e basic -antra can be filled in
wit/ t/e na-e of any sort of t/ing one -ay wis/ to pacify5
Again, to cleanse one<s own or anot/er<s sins and obsc,rations,
one adds in t/e sa-e way t/e appendi9 #A2MA'PAPA8'
AMA2A$A'Ml#U336E K 7Cleansing all sins and obsc,rations K7
1/is s/o,ld be recited wit/ t/e addition of t/e na-e of t/e person
for w/ose sake it is being done5 1o gain wealt/, one adds to t/e
basic -antra 36A$A8 8E 3E6"K 7Iive -e wealt/ K7 "f one
wants any special kind of wealt/, t/e na-e of it s/o,ld be
s,bstit,ted for 36A$A85 B,t best of all, for t/e increase of life,
-erit, and knowledge, one adds t/e -ost fa-o,s of all t/ese
appendi9es% 8A8A AJU6'PU$JA'L$A$A'PU#1"8'DU2U K
7"ncrease -y life, -erit, and knowledgeK7 "f t/is is being recited
for t/e sake of so-eone ot/er t/on oneself, /is na-e s/o,ld be
s,bstit,ted for 8A8A5
All t/ese present -antras, concl,des o,r a,t/or, are t/e -ost
i-portant onesC after a beginner knows t/ese, t/eir n,-ber can be
increased5
1/e te9t ne9t proceeds to disc,ss /ow -any ti-es t/e -antra
s/o,ld be recited5 1/e -ost e9cellent /oly ones say t/at at t/e
first and second offerings of t/e -andala to t/e 6oly Lady Gt/at
is, at t/e second and t/ird -andalas of t/e rit,alH t/e basic -antra
is recited *&& ti-es and wit/ t/e appropriate appendi9 1&& ti-esC at
t/e t/ird offering t/ey are recited respectively !&& and .&& ti-es
eac/, t/,s -aking a grand total of ),&&& recitations5 "n so-e of t/e
ot/er te9ts, /owever, t/e n,-ber of ti-es one s/o,ld recite t/e
-antra is not clear5 B,t we do read in t/e !omages to the #Benty-
one #aras t/at t/e basic -antra /as a definite se;,ence of two,
t/ree, and seven G7"f /e recites t/e- clearly two, t/ree, seven
ti-es 5 5 57HC /ence we follow t/e co,nt given t/erein by taking as a
base n,-ber 1&& recitations of t/e basic -antra and (& recitations
of t/e -antra wit/ t/e appendi9, so t/at t/e grand total in t/e
t/ree offering rit,als is 1,!&& recitations5
6ere o,r a,t/or<s -at/e-atics -ay see- obsc,re at first, b,t
w/at /e -eans is t/at for t/e recitation after t/e first -andala to
1ara t/e base n,-bers of /er -antras are -,ltiplied by two,
after t/e second -andala by t/ree, and after t/e t/ird -andala by
seven5 1/,s, after t/e first -andala to 1ara t/e basic -antra is
recited )&& ti-es and wit/ its appendi9 1&& ti-es% G1&& Q )H G(&
Q )H } *&&5 After t/e second -andala t/e basic -antra is recited
*&& ti-es and wit/ its appendi9 1(& ti-es% G1&& Q *H G(& Q
*H } .(&5
I
WOR2!.&
)11
After t/e t/ird -andala t/e basic -antra is recited && ti-es and
wit/ its appendi9 *(& ti-es% G1&& 9 H G(& 9 H } 1,&(&5 And
t/,s t/e grand total of recitations is *&& .(& 1,&(& } 1,!&&5
"n general, /owever, o,r a,t/or concl,des, t/e -ore ti-es t/e
-antra is recited t/e greater is its benefit, and since t/ere is no real
certainty abo,t t/e n,-ber, it s/o,ld be read as -,c/ as
possible5
At t/is point in t/e rit,al t/e asse-bly /all is filled wit/ t/e
rising and falling drone of t/e -onks reciting t/e -antra, eac/ -onk
going at /is own pace, ,ntil t/e /ead -onk decides t/at t/e re;,isite
n,-ber of recitations /as been reac/edC t/o,g/ -any -onks keep
co,nt of t/eir recitations on t/eir rosaries, it is still t/e /ead -onk
w/o decides /ow long t/e recitation s/all go on5 1/en, /aving t/,s
aro,sed 1ara<s /eart wit/ /er -antra, vis,aliFing all t/e w/ile t/e
radiation of /ealing lig/t fro- /er /eart, t/e -onks proceed to
7aro,se /er /eart wit/ praise, t/at t/ey -ay please t/e deity and
gain /er special benefits57
)5))))5) 'rousing her heart Bith praises
1/e !omages to the #Benty-one #aras is t/e single -ost
i-portant praise of t/e goddess in t/e entire literat,re, and its
1ibetan translation is rendered into a -eter ,n,s,al in its e9tre-e
!'syllable reg,larity G9 9 9 9 9 9 9 9H5 "ts recitation is t/,s
ideally s,ited to a low and -,r-,ro,s c/anting, a rising and
falling /,- t/at lasts
< as long as one<s breat/C in every rit,al w/ere t/e goddess is
praised at all, al-ost wit/o,t e9ception t/is is t/e praise t/at is
,sed5 1/,s
" t/e -onks now vis,aliFe t/at t/ese 7praises to t/e noble 1ara, t/is
B Ding of 1antras,7 are recited not only by t/e -onks t/e-selves
b,t also by all sentient beings, and t/at t/e so,nd t/ereof arises
even fro- t/e very ele-ents5 1/e recitation begins wit/ t/is
introd,ctory
"< verse, called /er 7praise wit/ t/e basic -antra7%
>8 K 6o-age to t/e /oly and noble 1ara K
6o-age, 1A2E, ;,ick one, /eroine,
re-oving terror wit/ 1U11A2E,
savioress, granting all ai-s wit/ 1U2E,
t/e syllables #MA6A% to yo, " bow K
And t/en t/e asse-bly -oves directly into t/e recitation of
t/e twenty'one verses%
6o-age, 1ara, ;,ick one, /eroine,
w/ose eyes flas/ like lig/tning,
born fro- t/e opening corolla
of t/e lot,s face of t/e Lord of t/e triple world5
)1&
)1) #!E (1+# OF
6o-age, Lady w/ose face is filled
wit/ a /,ndred a,t,-n -oons,
blaFing wit/ t/e la,g/ing bea-s of
t/e /osts of a t/o,sand stars5
6o-age, Lady w/ose /and is adorned wit/ a lot,s, a
lot,s bl,e and gold, w/ose field of practice is
c/arity, striving, a,sterity, cal-, acceptance, and
-editation5
6o-age, Lady abiding in infinite victory in
t/e crown knot of t/e 1at/agata, served by
t/e sons of t/e Con;,eror w/o /ave
attained every single perfection5
6o-age, Lady w/o fills all ;,arters of space
wit/ t/e so,nds of 1U11A2E and 6U8,
tra-pling t/e seven worlds wit/ /er feet, able to
s,--on all before /er5
6o-age, Lady wors/iped by "ndra, Agni, Bra/-a,
by t/e 8ar,ts and Misvesvara,
/onored by /osts of spirits,
of g/osts, celestials, and t/e walking dead5
6o-age, Lady w/o destroys t/e -agic devices of ot/ers
wit/ t/e so,nds of 12A1 and P6A1, tra-pling wit/
rig/t foot ,p and left e9tended, blaFing wit/ a blaFing
-ass of fire5
6o-age, Lady w/o anni/ilates t/e /eroes of 8ara,
1U2E, t/e terrible lady,
slaying all ene-ies
by frowning t/e brows of /er lot,s face5
6o-age, Lady /olding /er /and over /er breast
wit/ a gest,re t/at sy-boliFes t/e 1/ree Lewels, /er
pal-s adorned wit/ t/e ,niversal w/eel radiating a
t,rb,lent /ost of its own bea-s5
6o-age, Lady w/ose diade- spreads a garland of
s/ining and /appy bea-s, s,bB,gating 8ara and
t/e world wit/ a la,g/ing, -ocking 1U11A2E K
6o-age, Lady able to s,--on before /er all
t/e /osts of protectors of t/e eart/, saving
fro- all distress by t/e -ove-ent of /er
frowning brows and t/e so,nd of 6U8 K
1
6o-age, Lady w/ose diade- is a crescent -oon
blaFing wit/ all its orna-ents,
ever lit by t/e bea-s
of A-itab/a in /er piled /air5
6o-age, Lady placed a-idst a garland t/at blaFes like
t/e fire at t/e end of t/e world era, anni/ilating t/e
ar-y of t/e ene-y in /er Boyo,s post,re of royal
ease5
6o-age, Lady w/o strikes t/e eart/ wit/ /er /and,
w/o po,nds ,pon it wit/ /er feet,
s/attering t/e seven ,nderworlds
wit/ t/e so,nd of 6U8 -ade by /er frowning brows5
6o-age, Lady blissf,l, virt,o,s, cal-,
w/ose field of practice is cal- nirvana,
possessed of #MA6A and >8, destroying
great sins5
6o-age, Lady w/o s/atters t/e bodies of ene-ies
in /er Boyo,s post,re,
t/e savioress -anifested fro- 6U8
in t/e -antra arraying t/e so,nd of ten syllables5
6o-age, Lady w/o strikes wit/ t/e feet of 1U2E,
w/ose seed is t/e for- of t/e syllable 6U8, s/aking
8o,nt 8er,, 8andara, Dailasa, and all t/e triple
world5
6o-age, Lady /olding t/e deer'-arked -oon
in t/e for- of an ocean of gods,
dispelling all poison
wit/ t/e so,nd of P6A1 and twice'spoken 1A2A5
6o-age, Lady served by t/e r,ler of /osts of gods, by
t/e gods and /orse'/eaded celestials, dispelling
contention and bad drea-s wit/ t/e brilliance of /er
Boyo,s ar-or5
6o-age, Lady in w/ose eyes is t/e brilliant lig/t
of t/e s,n and t/e f,ll -oon,
dispelling terrible fevers
wit/ 1U11A2E and twice'spoken 6A2A5
6o-age, Lady endowed wit/ t/e strengt/ of cal- by
t/e array of t/e t/ree 1r,t/s N>8 A6 6U8O,
destroying t/e /osts of evil spirits, t/e walking dead,
1U2E, -ost e9cellent LadyK
1/is is t/e praise wit/ t/e basic -antra,
and t/ese are t/e twenty'one /o-ages5
)1* WOR2!.
&
)1.
#!E (1+# OF
)1(
After t/e introd,ctory verse Gt/e 7praise wit/ t/e basic -antra7 t/e
/o-ages are recited twiceC t/en follows a single recitation of t/<
following verses, considered to be part of t/e basic te9t, w/ic/ s t
fort/ t/e benefits of t/e recitation Gt/e 7benefit verses7H%
2everently recited by an intelligent -an,
by one w/o /as great devotion to t/e goddess,
arising at evening or at dawn to re-e-ber t/e-,
t/ey grant co-plete fearlessness,
t/ey pacify all sins,
t/ey destroy all evil destinies5
P,ickly /e will be initiated
by & -illion B,dd/asC
attained t/e greatness t/ereof,
/e will proceed to t/e rank of B,dd/a/ood5
Even if /e /as eaten or dr,nk
a dreadf,l poison,
vegetable or ani-al,
by re-e-bering t/e-, it is co-pletely dispelledC
/e co-pletely abandons t/e /osts of s,fferings,
t/e afflictions of evil spirits, fevers, and poisons,
even for ot/er beings as well5
"f /e recites t/e- clearly, two, t/ree, seven ti-es,
by wis/ing for sons /e will gain sons,
by wis/ing for wealt/ /e will gain wealt/,
/e will gain all t/at /e desires
and t/ere is no /indrance t/at can resist /i-5
And all t/e -onks vis,aliFe t/at t/e Blessed Lady is pleased wit/
t/ese praises, and t/at s/e to,c/es wit/ /er gift'bestowing gest,re t/e
/eads of t/e- all, 8aster and diciples and t/ose for w/ose sake t/e
rit,al is being perfor-ed, granting t/e- /oliness5
)5))))5* 'rousing her heart Bith prayers
Finally, t/en, t/e -onks 7aro,se t/e strea- of /er /eart wit/
prayer,7 praying for t/eir desires and re;,esting t/e -agical attain=
-ents5 1/ey fill t/eir /ands wit/ t/e flowers before t/e- and Boin
t/eir pal-s, and 7wit/ a devoted and one'pointed -ind7 t/ey
repeat t/e prayer -ade before to t/e 1/ree Lewels in general G)5)1)H,
e9cept t/at t/is ti-e, after t/e first paragrap/ Gw/ic/ ends 7 5 5 5 "
pray yo, t/ink of all of ,s K7H, t/ey insert t/e following lines%
6oly blessed noble 1ara, wit/ t/e /osts of fat/ers, -ot/ers,
sons, neig/bors, and retin,e% " pray yo, t/ink of all of ,s "
And as before flowers are scattered at eac/ verse, and a benediction
a
y
be recited at t/e end for t/e f,lfill-ent of any special prayer or
earnest wis/5
1/is concl,des t/e first of t/e t/ree 7rit,als of offering and prayer to
t/e /oly blessed Lady,7 and t/e -onks now go back to t/e
beginning G)5)))H and repeat t/e entire rit,al again5 6ere, /owever, for
t/e t/ird -andala Gt/e second offered to 1ara in partic,larH t/e /o-age
at t/e beginning of t/e offerings G)5)))151H is c/anged to t/e recitation
Gor singingH of t/e following verses%
Long'eyed -ot/er of t/e Lord
of t/e triple world,
-ot/er w/o gives birt/
to all t/e B,dd/as of t/e t/ree ti-es,
perfor-ing all t/eir f,nctions
by t/e strengt/ of yo,r co-passion,
by yo,r knowledge of nond,ality,
by yo,r ,nwavering power%
-ot/er of 8aitreya
" pay /o-age to yo,5
Perfor-ing all f,nctions
wit/ yo,r green color,
yo,r yo,t/ of si9teen years
is t/e vastness of yo,r ;,alities,
yo,r s-iling face
is t/e delig/t of beings,
yo,r cal-ing eye
looks o,t over t/e triple world%
lady of great co-passion
" pay /o-age to yo,5
Jo, spread yo,r seat ,pon a -oon
w/ose essence is t/e t/o,g/t of enlig/ten-ent,
yo,r cross'legged post,re
is ,ns/aken by defile-ent,
yo, sit on a lot,s seat
free of all obsc,ration,
yo,r a,reole is a f,ll -oon
of ine9/a,stible Bliss%
great and ine9/a,stible Bliss
" pay /o-age to yo,5
Jo, are adorned wit/ t/e finest gar-ents and
-any precio,s ge-s,
I
#!E (1+# OF
yo,r gift'bestowing rig/t /and
grants -agical attain-ent to /i- w/o evokes yo,,
yo,r left /and grasps a lot,s flower,
sy-bol of yo,r stainless p,rity,
yo,r two /ands
are t/e ,nion of 8eans and 4isdo-%
bo,ndless body of ,nion
" pay /o-age to yo,5
1/e re-ainder of t/e second rit,al for 1ara is e9actly t/e sa-e as
t/e first, repeating everyt/ing over again, save only t/at /ere t/e
basic -antra is recited *&& ti-es and wit/ its appendi9 1(& ti-es'
following t/e sa-e n,-erical se;,ence, t/e !omages are /ere read
t/ree ti-es and t/e benefit verses once5
1/e fo,rt/ -andate Gt/e t/ird 7rit,al of offering and prayer to
1ara7H again goes back to t/e beginning G)5)))H, alt/o,g/ /ere, as
before, t/e /o-age at t/e start G)5)))151H is c/anged to t/e recitation
Gor singingH of t/e following%
6o-age to 1ara o,r -ot/er%
great co-passion K
6o-age to 1ara o,r -ot/er%
a t/o,sand /ands, a t/o,sand eyes K
6o-age to 1ara o,r -ot/er%
;,een of p/ysicians K
6o-age to 1ara o,r -ot/er%
con;,ering disease like -edicine K
6o-age to 1ara o,r -ot/er%
knowing t/e -eans of co-passion K
6o-age to 1ara o,r -ot/er%
a fo,ndation like t/e eart/ K
6o-age to 1ara o,r -ot/er%
cooling like waterK
6o-age to 1ara o,r -ot/er%
ripening like fire K
6o-age to 1ara o,r -ot/er%
spreading like wind K
6o-age to 1ara o,r -ot/er%
pervading like spaceK
T
)1
' t/is t/ird rit,al for 1ara /er basic -antra is recited && ti-es and
yrit/ its appendi9 *(& ti-esC t/e !omages are read seven ti-es and
t/e benefit verses once5
* (oncluding acts
*51 #he filling in of the offerings
*511 )iving the tormas
After all fo,r -andalas /ave been offered, t/e rit,al -oves into
Bts concl,ding acts, w/ic/ begin wit/ filling in t/e offeringsC t/e
first of t/ese, again, is t/e presentation of t/e tor-as to t/e fo,r
classes of g,ests5 1/e -ost standard list of t/ese consists of G1H t/e
-ain deity, w/o represents as well all t/e g,r,s, /ig/ patron deities,
B,dd/as, Bod/isattvas, and so onC G)H t/e protectors of t/e Law in
generalC G*H t/e 7lords of t/e soil,7 t/e local spirits w/o r,le over a
partic,lar spotEt/e lands of a village, a -o,ntain pass, or t/e ford
of a riverEand w/ose infl,ence for good or ill can /ave a profo,nd
effect ,pon t/e s,ccess of t/e Law in any localityC and G.H t/e sentient
beings in all t/e si9 destinies5 1/is list can, of co,rse, vary% so-e=
ti-es, for e9a-ple, t/e latter two classes -ay be gro,ped toget/er
and offered a single 7worldling tor-a7C very often special 7prayer
tor-as7 are offered to t/e protectorsC anot/er tor-a -ay be offered
to t/e /indering de-ons as a bribe not to distr,b t/e rit,al, and so
on Gwe s/all see e9a-ples in t/e co-ing c/aptersH5 Eac/ of t/ese
tor-as /as its own distinctive s/ape and decorationC a prospective
/ead -onk -,st know /ow to -ake per/aps fifty different types5
1/,s t/e presentation of t/ese tor-as is by no -eans a -inor part
of t/e rit,al, as evidenced by t/e care given to t/eir decoration and
t/e artistry lavis/ed ,pon t/eir prod,ction5 1/eir offering consti=
t,tes as -,c/ a rit,al f,nction as does t/e effect,ation of t/e
-antra in 1ara<s /eart and re;,ires as -,c/ personal and conte-=
plative preparation5
4e /ave seen t/at on t/e altar are t/ree types of tor-a% /ere t/e
offering tor-as and t/e food tor-as do not play an active part in
t/e rit,al, representing si-ply t/e general offerings t/at are -ade
t/ro,g/o,t, 7effigies7 as it were for t/e conte-plative creation of
t/e 7divine s,bstances7 of t/e rit,al5 "t is, rat/er, t/e gift tor-as
t/at are /ere presented to t/e g,ests and, in t/e case of t/e last t/ree,
act,ally t/rown o,t t/e door of t/e asse-bly /all to t/eir waiting
recipients Gt/e gift tor-a for 1ara re-ains on t/e altar, for s/e is
present t/ere before t/e asse-blyH5
1 it
)1+
#!E (1+# OF
*5111 #o #ara
"n presenting t/e first of t/ese tor-as to t/e goddess, t/e
offering is cleansed by t/e recitation of t/e A821A -antra
and p,rified into E-ptiness by t/e recitation of t/e
#MAB6AMA -antra5 1/e -onks recite t/e following
vis,aliFation%
Fro- t/e real- of E-ptiness are tor-a vessels, vast and
great -ade of precio,s ge-s, inside of w/ic/ are >8 A6 6U85
1/ese syllables -elt and tor-as arise t/erefro-, a great
ocean of all t/at co,ld be desired, s,bli-e in color, odor,
taste, and strengt/5
1/ese vis,aliFed tor-as are t/en e-powered by reciting >8
AP" 6U8 t/ree ti-es, eac/ recitation acco-panied by
rolling t/e fingers inward and bringing t/e /ands aro,nd to
for- t/e special e-powering flying'bird gest,re Gsee fig5 )(H,
so na-ed after its spreading, winglike s/ape5 1/,s p,re and
e-powered, t/e tor-as are 7given to t/e blessed noble Lady,
t/e gat/ering into one of t/e 1/ree Lewels, and to /er retin,e,7
by reciting seven ti-es t/e following -antra%
Fig5 )(5 1/e flying'
bird gest,re5
$A8A6 #A2MA'BU336A'B>36"#A11MA$A8
AP2A1"'6A1A'#A#A$A$A8 6E 6E B6AIAMA1E
8A6A#A11MA'#A2MA'BU336A'AMAL>D"1E
8AM"LA8BA 8AM"LA8BA "3A8 BAL8 I26$APAJA
I26$APAJA 6U8 6U8 LA LA #A2MA'M"#A$'CA2E
#MA6AK
76o-age to all t/e B,dd/as and Bod/isattvas, and to t/eir
indestr,ctible doctrineK & Blessed >neK great being seen by
all t/e B,dd/asK 3o not /esitateK do not /esitateK 1akeK
take t/is tor-a K 6U8 6U8 K LA LA K 8oving abo,t
everyw/ere #MA6A K7
1
WOR2!.&
As t/e -onks offer t/is tor-a to t/e goddess, t/ey 7vis,aliFe
t/at s/e accepts it7% t/ey see /er draw ,p its essence wit/ /er
narrow tong,e, in t/e s/ape of a /ollow and one'pointed vaBra5
"n addition, t/ey -ake offerings to /er wit/ t/e -antra series
and t/e gest,res of t/e o,ter offerings, and t/ey praise /er wit/
Atlsa<s verse 7Iods and de-igods bow t/eir crowns 5 5 5 7 1o
co-plete t/e triad of offerings, praises, and prayers, t/ey
pray to /er by reciting Gor singingH t/e following standard
lines%
" bow to t/e Con;,erors and t/eir sons,
by t/e w/ite lig/t of w/ose co-passion
t/e ai- of beings is served,
t/e ref,ge and protector of t/e protectorless5
8ay t/e noble 1ara and /er retin,e
accept t/is tor-a w/ic/ we give in offeringC
let ,s, yogins and retin,e,
attain life wit/o,t disease, lords/ip,
glory, fa-e, good fort,ne,
and all t/e great increase of o,r enBoy-ent%
grant to ,s t/e -agical attain-ent of t/e f,nctions
of pacifying, increasing and so on5
Let t/e oat/'bo,nd g,ardians protect ,s,
be to ,s friends granting all -agical attain-ents5
Let ,s be wit/o,t ,nti-ely deat/, disease,
evil spirits, or /indering de-ons5
Let ,s be wit/o,t bad drea-s, evil o-ens,
or wicked deeds5
Let t/e world be /appy% grant good /arvest,
t/e increase of grain, t/e increase of t/e Law5
#o,rce of all /appiness K
let ,s acco-plis/ all t/at we wis/5
" pray yo,, /oly noble 1ara, grant ,s all t/e -agical
attain-ents, ordinary and -ost e9cellent5 " pray yo, be o,r
ref,ge fro- all /ar-, t/e eig/t and t/e si9teen great
terrors5 " pray yo, save ,s fro- t/e great ocean of
s,ffering in t/is world5 " pray yo, pacify all s,ffering5
6ere, too, if t/e practitioner /as any special p,rpose in -ind,
/e -ay take advantage of t/ese offerings and praises to 7pray
fiercely for its acco-plis/-ent57
*511) #o the protectors of the +aB
1/e second gift tor-a is t/en offered to t/e protectors of t/e
Law in general5 As before, it is conte-platively re'created fro-
E-ptiness, as t/e -onks recite t/e A821A and #MAB6AMA
-antras and
)1! )19
220
#!E (1+# OF WOR2!.
&
))1
read t/e te9t,al se;,ence of its generation, and it is t/en e-powered
wit/ >8 A6 6U8 and t/e flying'bird gest,re5 1/en, wit/ t/
tor-a gest,re Gfig5 )+H t/e -onks offer it to t/e protectors by ing
t/ree ti-es t/e -antra, >8 A'DA2> 8UD6A8
36A28A$A8 A3J'A$U1PA$A1$MA1K >8 A6 6U8 #MA6A
K And t/ey pray to t/e protectors%
Fig5 )+5 1/e tor-a gest,re5
All t/e /osts w/o protect t/e teac/ings of t/e perfect and blessed
B,dd/as, t/e ocean of oat/'bo,nd o,ter and inner glorio,s
protectors, t/eir retin,e of fat/ers, -ot/ers, brot/ers, sisters, and
sons, t/eir fa-ilies and troops% accept t/is tor-a K And " pray yo,,
spread t/e precio,s teac/ings of t/e B,dd/a, let all beings be
/appyC raise ,p t/e possessions, grant t/e desires of ,s all, 8aster
and disciples, o,r parents and patronsC increase and let ,s acco-plis/
all t/e s,bli-e /appiness of t/e certainty of t/e /oly LawK
*511* #o the lords of the soil
1/e t/ird tor-a is offered to t/e lords of t/e soilC it is generated
and e-powered as before and, as wit/ t/e protectors, is dedicated to
t/e- wit/ t/e tor-a gest,re and t/e -antra, >8 A'DA2> 8UD6A8
#A2MA'36A28A$A8 A3J'A$U1PA$$A1MA1K >8 A6 6U8
P6A1 #MA6A K B,t t/ese recipients are not considered so -,c/
deities as si-ply beings w/o /ave ac/ieved a potent destiny, to be ,sed
for better or worseC t/,s t/e tor-a is f,rt/er offered t/e- by reciting
t/ree ti-es t/e 7b,rning'-o,t/7 -antra, w/ose original intention was
t/e -agical alleviation of t/e distress of t/e 7/,ngry g/osts7%
#A2MA'1A16AIA1A'AMAL>D"1E >8 #A8B6A'
2A #A8B6A2A 6U8 K 76o-age K #een by all t/e 1at/agatas K
>8 8aintenance, -aintenance 6U8K7
1/en t/e asse-bly -akes t/e following prayer to t/e lords of t/e soil%
6o-age to t/e blessed 1at/agata 8any Lewels K 6o-age to t/e
blessed 1at/agata 6oly Bea,ty K 6o-age to t/e blessed 1at/agata
Abyss of Mast Body K 6o-age to t/e blessed 1at/agata Free of All
1errorK
1o t/e entire /ost /ere asse-bled, /eaded by Fir- Lady,
goddess of t/e eart/, w/et/er t/ey /ave co-e /ere fort,ito,sly or
are t/e in/erent dwellers of t/e place% t/e lords of t/e soil, lords of
t/e place, and lords of t/e village, of t/is #a/a world syste- and
t/is continent of La-b,dvlpa in general, and in partic,lar of t/e
#nowy Land of 1ibet, and especially of t/is land, t/is co,ntry
s,rro,nded by t/ese -o,ntains% to yo, we give in offering t/is very
great tor-a K And /aving accepted it, pacify all t/e adverse
conditions and /indrances of ,s all, 8aster and disciples, and all o,r
patronsC be to ,s virto,s friends, let ,s acco-plis/ all t/e desires we
wis/ and all o,r plans in accord wit/ t/e /oly Law5
And t/en, as ordinary beings w/o /ave yet to reac/ enlig/ten-ent, t/e
lords of t/e soil are given in addition t/e /ig/est gift of all, t/e 7gift of
t/e Law,7 in t/e following words%
Co--it no sins
and practice t/e divine virt,esC t/e
ta-ing of one<s own -ind is t/e
teac/ing of t/e B,dd/a5
*511. #o $eings in the si/ destinies
1/e fo,rt/ gift tor-a is t/en offered to all t/e infinite n,-bers of
beings in t/e si9 destinies, an act of co-passion for t/eir /,nger and
t/eir s,ffering5 "t is generated and e-powered as before and is
dedicated to its recipients by reciting t/e 7blaFing'-o,t/7 -antra
seven ti-es%
$A8A6 #A2MA'1A16AIA1A'AMAL>D"1E >8 #A8B6A2A
#A8B6A2A 6U8 K 76o-age K #een by all t/e 1at/agatasK >8
8aintenance, -aintenance 6U8 K7
1/en t/e -onks recite t/e na-es of t/e fo,r -ercif,l 1at/agatas as
above%
6o-age to t/e blessed 1at/agata 8any Lewels K 6o-age to t/e
blessed 1at/agata 6oly Bea,ty K 6o-age to t/e blessed 1at/agata
Abyss of Mast Body K 6o-age to t/e blessed 1at/agata Free of All
1errorK
222
#!E (1+# OF WOR2!.&
223
And /ere t/ey add%
4e dedicate and give in offering t/is vast great tor-a to
all t/e beings in t/e si9 destinies, t/e five classes and t/e
fo,r birt/places w/ic/ co-prise t/e entire triple world5
8ay all beings, t/eir strea-s satiated wit/ ine9/a,stible
Bliss, ;,ickly /ave t/e opport,nity to attain t/e rank of
B,dd/a/ood K
And all t/ese beings, too, are given t/e gift of t/e
Law5 *51) )iving the offering of thanksgiving
1/e re-aining portion of t/is filling in of t/e offerings
first repeats t/e general offerings and praises, b,t /ere t/ey
are presented to t/e deity as a concl,ding gest,re of
t/anksgiving5 1/e offering -aterials are e-powered once
-ore wit/ t/eir -antras and gest,res, and t/ey are offered ,p
eit/er wit/ t/e si-ple series of offering -antras and gest,res
or wit/ s,c/ verses as 7Like a vast ocean 5 5 57 E7w/ic/ever
one wis/es,7 t/e te9t says, w/ic/ -eans, in effect, at t/e
discretion of t/e /ead -onk5
Again t/e goddess is praised eit/er wit/ Atisa<s verse,
7Iods and de-igods bow t/eir crowns 5 5 5 ,7 or wit/ t/e
!omages7 and t/ere -ay even be added a repetition of t/e
sevenfold office w/ic/ acco-panies t/at te9t5 6ow e9tended
t/e offering is, and w/at te9ts are ,sed, is decided by t/e
/ead -onk often si-ply on t/e sp,r of t/e -o-ent,
depending ,pon /is -ood and ot/er i-ponderable factors5
1/erefore t/e ot/er -onks are re;,ired to /ave a vast store
of -e-oriFed verses, ready to be recited at a -o-ent<s notice5
1/e t/anksgiving t/en concl,des wit/ a dedication of -erit, as
t/e -onks Boin t/eir pal-s and recite Gor singH t/e following
verses%
I,r,, /oly deity 1ara,
t/e w/ole /ost of B,dd/as and Bod/isattvas,
t/eir fat/ers, -ot/ers, sons, disciples, neig/bors,
retin,e, and servants% t/ink of -e K
8ay we all, 8aster and disciples,
;,ickly gain t/e fr,it of great enlig/ten-entC
-ay t/e s,fferings of all beings, infinite as space,
;,ickly be e9/a,stedC
-ay we attain t/e ,nobstr,cted strengt/
to save t/e ,nsaved, resc,e t/e ,nresc,ed,
banis/ t/e sig/s of t/e careworn,
and place all beings in t/e stage of nirvana5
8ay we /ave t/e -eas,reless strengt/
to st,dy t/e infinite teac/ings
of all t/e B,dd/as of t/e t/ree ti-es,
to practice enlig/ten-ent in great waves5
1/,s we dedicate to t/e fr,it of great enlig/ten-ent
t/e /osts of virt,e of o,rselves and ot/ers%
-ay t/e /oly 1ara ever protect ,s
,nweakened and ,nerring t/ro,g/ all o,r f,t,re
lives K
*51* Filling in deficiencies in the performance
1/e deficiencies in t/e perfor-ance are -ade ,p by reciting
t/ree ti-es t/e vowels and consonants, t/e 1&&'syllable
-antra, and t/e /eart of conditioned coprod,ction, t/at t/e
-issing speec/ -ay be filled in and t/e rit,al itself p,rified
and -ade fir-5 1/e -onks end wit/ 1&! repetitions of t/e
-antra >8 MAL2A#A11MA 6U8 K
*51. &raying for for$earance toBard ritual errors
1/e -onks recite t/e following prayer to ask t/e deity<s
forbearance toward any -istakes in or o-issions fro- t/e
perfor-ance of t/e rit,al%
"f so-et/ing were not at /and, or
defiled, or if we perfor-ed or
-anip,lated wit/ a -ind clo,ded over%
-ay o,r Lord be forbearing toward it
allK
"f o,r deep conte-plation were not vivid beca,se we were
,nder t/e sway of drowsiness or distraction Gdefile-ents of
t/o,g/t co--on to persons w/o are B,st beginners like ,sH, if
t/e ,tensils were i-p,re, t/e /osts of offerings too few, o,r
cleanliness inco-plete, o,r -antras ,nclear, o,r rit,al in
error or conf,sedE" pray yo, noble and co-passionate ones
be forbearing toward it all, w/atever fa,lts we -ay /ave
co--itted5 " pray yo,, rig/t now, re-ove o,r
obsc,rations, banis/ o,r sig/s, and let ,s acco-plis/
,n/indered o,r f,nctions and -agical attain-ents5
*5) #he process of gathering in and sealing the ritual *5)1 #he
process of gathering in or praying to depart 1/e rit,al is now
drawing to its concl,sion, and t/e invited deities are dis-issed5
1/e Process of Perfection is /ere inapplicable, for its yogic
processes and 7gat/ering in and arirsing7 in t/e body of "nnate
Union can be vis,aliFed only in self'generation5 B,t t/e
practitioners -ay /ere i-bibe t/e deity<s e-power-ent
t/ro,g/ t/e process of gat/ering inEa designation parallel to
7Process of Perfection7Eand vis,aliFe t/at t/e knowledge
being dissolves into t/eir fore/eads by t/e recitation of >8
A6 6U8 K #i-ilarly t/ey -ay /ere establis/ t/e deity in t/e
basis ,pon t/e altar, vis,aliFing t/e dissol,tion of
#!E (1+# OF
t/e knowledge being t/erein, and co--anding #UP2A1"#16A
7#tanding fir- K7B,t -ost co--only t/e -onks si-ply re;,est t/e
knowledge being to depart to /er nat,ral real- wit/ t/e gest,re
called, appropriately, 7asking to depart7Ea typical 1ibetan gest,re
often ,sed to speed a parting g,est Gfig5 )HEand t/e recitation Gor
singingH of t/e following verse, snapping t/eir fingers and so,nding
a peal of -,sic at t/e -antra%
Fig5 )5 1/e asking'to'
depart gest,re5
>8 K Jo, /ave served t/e ai- of all beings%
grant ,s t/e concordant -agical attain-ents K
1/o,g/ yo, depart to yo,r B,dd/a co,ntry,
" pray t/at yo, -ay ret,rn again5 >8 MAL2A 8U6 K
1/en t/e -onks re;,est t/at t/e 7worldlings7Et/e vario,s local
spirits and t/e beings in t/e si9 destiniesEdepart also to t/eir own
place5
*5)) 2ealing the ritual Bith an earnest Bish
1/e asse-bly seals t/e rit,al wit/ t/e following earnest wis/,
recited or s,ng%
By t/is virt,e -ay all persons
acc,-,late t/eir stocks of -erit and knowledgeC
-ay t/ey attain t/e two /oly t/ings
t/at are born fro- -erit and knowledge5
8ay all t/e Bod/isattvas
s,cceed in ever t/inking of t/e ai-s of beingsC
-ay t/e lords, t/inking t/ereof,
grant blissf,l possessions to beingsC
WOR2!.&
))(
-ay t/ey long re-ain,
receiving, /onoring, possessing t/e teac/ings,
t/e one -edicine for t/e s,ffering of beings,
t/e so,rce of all bliss5
8ay o,r patron be perfected
in t/e 7e;,alities of giving,7
i-posing no constr,ct of 7reality7 ,pon t/e gift,
t/e one w/o gives, t/e one to w/o- given5
8ay all o,r practices be
like t/e practices perfor-ed by #weet Moice,
for t/e sake of acco-plis/ing t/e ai-s of beings
w/o stretc/ to t/e li-its of space in t/e ten directions5
8ay t/ere be in t/is world, in all of e9istence,
t/e ine9/a,stible attain-ent of -erit and knowledge,
an ine9/a,stible treas,ry of 8eans and 4isdo-,
of deep conte-plation, liberation, all ;,alities5
8ay we /old t/e /oly Law of all t/e Con;,erors,
-ake t/ere appear everyw/ere t/e practice of enlig/ten-entC
-ay we practice in all f,t,re eons
t/e good practice, t/e perfect practice5
By t/e e-power-ent of t/e tr,t/ of t/e 1/ree Lewels, -ay it all
be acco-plis/ed in t/at wayK
*5)* Reciting the verses of good fortune
1/en t/e -onks recite Gor singH a final benediction, t/e verses of
good fort,ne%
1o t/e /ig/est /oly teac/er,
wort/y of offerings by gods and -en%
/o-age to t/e B,dd/a K
-ay t/ere now be good fort,ne K
For all beings, -obile or stationary,
-ay t/ere now be good fort,ne K
1o t/e cal- and desireless,
wort/y of offerings by gods and -en%
/o-age to t/e Law K
-ay t/ere now be good fort,neK
For all beings, -obile or stationary,
-ay t/ere now be good fort,neK
1o t/e /ig/est /oly /osts, wort/y of
offerings by gods and -en% /o-age to
t/e Asse-bly K -ay t/ere now be
good fort,ne K For all beings, -obile
or stationary, -ay t/ere now be
224
good fort,neK
#!E (1+# OF
8ay
w/atever
g/osts w/o
/ave /ere
approac/ed,
w/o yet walk
t/e eart/ or
are in $ardo,
t/ro,g/ all
t/eir f,t,re
lives ever be
friendly and
practice t/e
Law bot/
day and
nig/t5
By t/e tr,t/ of
t/e Con;,eror,
victorio,s over
ene-ies,
speaking t/e
tr,t/, wit/o,t
false/oodC by
t/at tr,t/, -ay
t/ere now be
good fort,neK
-ay t/ey all be
freed fro- t/e
great terrors K
8ay we all, 8aster and
disciples, o,r wealt/y
patron and /is retin,e, be
victorio,s over all
adversity K 8ay t/ere be
good fort,ne K
LAJA LAJA #ULAJA K
7Mictory, victory, total
victory "7
And for t/e last ti-e t/e
-onks 7let fall a rain of
flowers57
1/,s
t/e rit,al
concl,des
5 1/e
offerings
are
gat/ered
toget/er
and taken
away to a
clean
place to
be
disposed
of, or
Gsince
t/ey /ave
been
e-powere
d by t/e
-antras
recited
d,ring t/e
rit,alH
t/ey -ay
be taken
as
-agical
attain-en
ts to be
passed
aro,nd
and eaten
for t/e
absorption
of t/eir
power5
)()
""
APPL"CA1">
&rotection and 'ttack
))+
1/ese -etap/ysics of
-agicians And necro-antic
books are /eavenly% Lines,
circles, scenes, letters and
c/aracters% Ay, t/ese are
t/ose t/at Fa,st,s -ost
desires5 >, w/at a world of
profit and delig/t, >f power,
of /onor, of o-nipotence "s
pro-ised to t/e st,dio,s
artisan K All t/ings t/at -ove
between t/e ;,iet poles
#/all be at -y co--and%
e-perors and kings Are b,t
obeyed in t/eir several
provinces $or can t/ey
raise t/e wind nor rend
t/e clo,dsC B,t /is do=
-inion t/at e9ceeds in t/is
#tretc/et
/ as far
as dot/
t/e -ind
of -an5 A
so,nd
-agician
is a
-ig/ty
god% 6ere,
Fa,st,s,
try t/y
brains to
gain a
deity5
E
(hristoph
er
9arloBe,
FAU#1U#
16E E"I61 I2EA1 1E22>2#
1/e idea of an abiding and saving deity slowly gained te9t,al
c,rrency in "ndia5 "n t/e 9aha$harata epic G"M5+ and M"5)*H are two
7Praises of 3,rga7Et/eB/is-aparvan /y-n of ArB,'na and t/e
Mirataparvan /y-n of J,d/ist/iraEw/ere new na-es are coined for
t/e goddess U-a or Parvati, w/o /ad already appeared briefly in t/e
,ena-upanisad G"""51) and "M5*HC b,t s/e is now called 3,rga, t/e
71errible >ne,7 a great protectress w/o, being prayed to, delivers
-an fro- s,c/ terrors as captivity, wilderness, great forests,
drowning, and /arass-ent by robbers5
1
"n t/e +otus 2utra, too,
Avalokitesvara saves t/ose w/o invoke /i- or ,tter /is na-e fro-
seven terrors% fire, water, spirits, sword, de-ons, prison, and
t/ievesC in t/e verses i--ediately following t/e prose section, t/ese
terrors beco-e twelve5
)
1/e c,lt of 1ara appropriated ele-ents of
t/ese lists, and /er protective power was early categoriFed ,nder
7eig/t great terrors,7 an idea to w/ic/ t/e great "ndian devotee
Candrago-in, for e9a-ple, gave poetic e9pression in t/is /y-n to
t/e goddess%
*
Entering ,pon t/e road, " see yo,,
/ands and feet reddened wit/ t/e blood of slain elep/antsC ,pon
t/e road " t/ink of yo,, a lion tra-pled beneat/ yo,r feet, and
t/,s " pass into t/e t/ick'grown i-passable forest5
1/ose w/o do not stop for an instant on t/eir pat/ of killing,
wandering wit/ t/e roaring so,nd of a /ost of bees
flying at a c/eek fragrant wit/ into9icating li;,or%
& 1ara, even t/ey are con;,ered and bow down before yo,5
A fire blaFing as /ig/ as if t/e fir-a-ent were
kindled by t/e wind<s great power at t/e
dissol,tion of t/e world% even t/at will be cal-ed
s/o,ld a city b,t call o,t yo,r na-e5
230
#!E (1+# OF #'ti' '&&+.('#.O3
231
Entering ,pon t/e road linking and bending t/ro,g/ -o,ntains
t/ro,g/ ravines and valleys, " see yo,C and wandering t/e road "
t/ink of 1ara, greater t/an t/e strengt/ of serpents, and t/,s is
t/eir poison con;,ered and t,rned back ,pon t/e-5
Entering ,pon t/e road w/ere robbers <
bear aloft t/eir weapons,
" t/ink of t/e- tra-pled beneat/ t/e feet of 1ara,
and wit/ t/at power " go swiftly and Boyf,lly to -y /o-e5
A -an wise in daily prayer, bo,nd captive in prison
by all t/e lords of t/is eart/,
need b,t t/ink of t/e feet of 1ara
and instantly b,rsts /is bonds in a /,ndred pieces5
1/o,g/ t/e seas rise cla-oro,sly ,pward
as /ig/ as t/e Abode of Bra/-a, yo,r body,
t/e terror of sea -onsters, is as a boat in t/e -idst t/ereofC
by t/inking of 1ara " lose all fear5
A va-pire, /is body brown'/aired, dark as collyri,-, bo,nd
by /is very sinews to /,nger and t/irst, delig/ting in t/e
sla,g/ter of -en% even /e is con;,ered by t/e t/o,g/t of
yo,r feet5
As part of a rec,rring B,dd/ist iconograp/ic process, eac/ of t/ese
eig/t terrors was assigned its own 1ara, and t/e depiction of t/e eig/t
1aras beca-e a pop,lar t/e-e for "ndian artists,
.
a tradition contin,ed
in 1ibet w/ere t/e painters relis/ed t/e c/ance to fill t/eir canvases
wit/ delig/tf,l drawings of elep/ants, lions, and t/reatened caravans5
>n one "ndian i-age of t/is goddess, for e9a-ple, originally fro-
2atnagiri in >rissa, are depicted -iniat,re scenes of t/e eig/t great
terrors, in w/ic/ t/e person in danger in eac/ instance prays to a
-iniat,re replica of t/e goddess s/own above5 1/e eig/t great terrors
depicted in t/e relief are terror of drowning, of t/ieves, of lions, of
snakes, of fire, of spirits, of captivity, and of elep/ants5
+
Anot/er
representation of t/e eig/t terrors is s/own in 1,cci<s #i$etan &ainted
2crollsC
;
si9 fig,res below, and two -ore on a level wit/ t/e s/o,lders
of t/e goddess, signify /er for-s invoked by devotees to ward off t/e
terrorsC t/e goddess, always wit/ t/e sa-e gest,re, to,c/es wit/ /er
rig/t /and t/e /ead of t/e -an w/o /as r,n to /er for aid5 Be/ind /er
are t/e sy-bols of t/e terrors% t/e elep/ant, t/e lion, t/e de-on, in t/e
lively folk style co--on to t/is t/e-e5
16E P2>1EC1"ME 8A$12A
1/e s,rest protection fro- t/ese inevitable and p/ysical dangers to
"if#Efire and water, wild beasts, and t/e -alignancy of -anEis t/e
love and gracio,sness of 1araC and /er power, too, was soon e9panded
to t/e spirit,al co,nterparts of t/ese terrors5 4e find /er g,arding
/er followers fro- t/e eig/t and t/e si9teen great terrors, t/e latter
incl,ding t/e for-er and adding do,bt, l,st, avarice, envy, false
views, /atred, del,sion, and pride5

1/e si-plest cry of /er na-e is,

as we s/all see, s,fficient to gain /er protection, b,t in 1ibet t/e
recitation of /er -antra is t/e ,niversal -eans of gaining safety a-idst
t/e snares of life5 7"f one knows eno,g/ to recite /er -antra,7 says
Iediindr,b, 7t/en, it is said, t/o,g/ one<s /ead be c,t off one will
live, t/o,g/ one<s fles/ be /acked to pieces one will live% t/is is a
profo,nd co,nsel57
!
7"t does not -atter w/et/er one is a /o,se/older or /as left t/e
/o,se/old life,7 3oBe c/<opa once said in a speec/ to /is C/inese
disciples5 7Everyone s/o,ld practice t/e recitation of Ireen 1ara in
order to re-ove all inner and o,ter /indrances and so beco-e as a p,re
porcelain vessel5 1/,s t/e recitation /as conse;,ences t/at are -ost
great, an evocation t/at is -ost ;,ick, and effects t/at are -ost keenC
B,st /earing its so,nd /as an inconceivable effect t/at saves fro-
s,ffering555 4/atever one wants to /ave, w/atever ,npleasant t/ing one
wants to be wit/o,t, s/e responds to it like an B ec/o5 1/is deity loves
and protects t/e practitioner as if s/e were t/e -oon acco-panying /i-,
never a step away57
9
4e /ave already seen t/e wide variety of 1ara<s -antras, depending
,pon t/e partic,lar appendi9 and its f,nction Npp5 )&!')1&O, b,t only t/e
s/ort -antra G>8 1A2E 1U11A2E 1U2E #MA6AH is act,ally in
co--on ,se o,tside t/e asse-bly /all5 1/e long -antra 0O9 1A2E
1U11A2E 1U2E 8A8A AJU6'PU$JA'L$A$A'PU#1"8'DU2U
#MA6AHEw/ic/ adds t/e appendi9 -ost closely associated wit/
4/ite 1araEis not very well known a-ong t/e laity, b,t t/ey often
recite t/e s/ort one and, indeed, sing it occasionally to a very sweet,
slow, rat/er -o,rnf,l t,ne5
16E P2>1EC1"ME P2A"#E#
Even -ore t/an t/e -antra, -any 1ibetans consider t/e c/anting of
t/e 1ibetan translation of t/e !omages to the #Benty-one #aras to be
especially -eritorio,s and effective, t/,s following a co--on
232
#!E (1+# OF #'rt'^
T
'&&+.('#.O3 233
/istorical pattern of considering a praise in its entirety to be a for- of
-antra5
1&
"n t/e sa-e -odern C/inese -an,al on t/e 1wenty'one 1aras
w/ic/ contains t/e ser-on ;,oted above, #,n C/ing'feng records t/e
words of $o'na 6,t,k/t,, a la-a w/o traveled as far as 6ong Dong in
t/e late 19*&s, preac/ing t/e 1ibetan religion% 7$ow w/en t/e world is
e9ploding into war,7 /e said, 7we fear t/at it will not be long before
poison gases are killing -en5 8ore violently t/an ever before, disaster
descends ,pon o,r /eads, and we -,st be preparedC by diligently
practicing t/is recitation, one can be spared fro- poison gases and
cala-ities and escape fro- poison5 4e /ave special verification for t/is,
for one of o,r own -en /as been poisoned t/ree ti-es, yet /e gained /is
life wit/ no illness, for /e /ad in t/e past f,lly practiced t/is recitation
5 5 5 "t is -ost certainly fort,nate if one is able to recite t/is entire
-antra, t/ese !omages to the #Benty-one #aras7 b,t, if not, t/en
B,st reciting t/e -antra of Ireen 1ara /as special efficacy5 8oreover,
t/e pains of wo-en are partic,larly n,-ero,sC b,t if t/ey recite t/e
-antra wit/ a devoted -ind, it /as an especially wondro,s effect577
Everyone in D<a- knows t/is entire /y-n, and anyone w/o
-ig/t ad-it t/at /e /ad not -e-oriFed it all is considered to be as
la,g/ably foolis/ as one w/o /ad never learned /is >8 8A$ " PA3' 8E
6U85 "t is ,s,ally c/anted in a low -onotone, b,t it -ay also be s,ng
to its own -elody5 Fa-ilies often -eet toget/er every day for its
recitation, in t/e -orning or evening5 A co--on protection a-ong
ordinary people in D<a-Efor e9a-ple, in g,arding against wolves
w/en traveling fro- village to village in winterEis to begin t/e day by
offering ,p a little -ilk to 1ara and reciting t/e !omages w/ile going
abo,t one<s -orning tasks5 A wo-an vis,aliFes t/at 1ara /as
entered into t/e t,r;,oise orna-ent s/e wears on /er /eadC a -an
will place ,pon /is /ead a flower, w/ic/ /e later t/rows awayC or t/e
goddess -ay enter into a ring or any ot/er orna-ent5 #/e is seen as
/olding a green ball, inside of w/ic/ one sits protected for t/e
re-ainder of t/e day5 Every -orning we were awakened by t/e low
and t,nef,l -,r-,ring of t/e !omages by o,r cook, as s/e b,ilt ,p
t/e -orning fireC and once, w/en evil o-ens arose affecting t/e life
of D<a-trii rinpoc/<e Ga-ong ot/er t/ings, a rainbow /ad to,c/ed /is
BeepH, a 7service7 was convened% w/ile t/e -onks and literate lay
people read t/e script,res, all t/e ot/ers sat o,tside fro- -orning
,ntil evening, spinning t/eir prayer w/eels and reciting t/is /y-n5
16E P2>1EC1"ME 8A$12A "$ F>LDL>2E
6,t,k/t, told -any stories to ill,strate t/e efficacy of
s,c/ recitations, or even of t/e si-plest cry of 1ara<s na-e5 1/ese
were recorded by /is disciples bot/ in t/e C/inese -an,al and in one
privately printed by /is followers in 6ong Dong5
1)
1/ese tales are of
great interest, for t/ey see- al-ost certainly to reiterate parts of an
oral /agiograp/ic literat,re originally circ,lated in "ndia, t/e only
ot/er so,rce for w/ic/ known to -e is L,wa c/<odar<s biograp/y of /is
teac/er, t/e 1ranslator of C/<ag, w/o bro,g/t back fro- "ndia so-e of
t/e stories of t/e goddess /e /ad /eard t/ere5
1*
8ost of $o'na
6,t,k/t,<s tales see- to be retellings of standard "ndian storytellers<
-otifs adapted to t/e c,lt of 1ara, to celebrate /er deeds for t/e
edification of a folk a,dience, and t/e stories recall ,niversal
folklore t/e-es% t/e ,ndergro,nd va,lt of treas,re, t/e -irac,lo,s
conception, t/e poor peasant w/o -arries t/e king<s da,g/ter5 B,t
t/ese folktales /ave not passed ,nscat/ed t/ro,g/ t/e generations of
t/eir 1ibetan trans-issionC one tale begins, 7>nce t/ere was an
elep/ant w/o seiFed a girl, wis/ing to eat /er 5 5 5 7 $o "ndian
wo,ld be so ,nfair to an elep/ant5
1/ere was once a -an w/o was fast asleep, w/en s,ddenly /e
was face to face wit/ a /ost of de-ons, grasping swords and
sticks and co-ing toward /i-5 1/is -an was greatly frig/tened, and
/e called o,t to 1ara5 Fro- beneat/ /is seat t/ere s,ddenly arose a
great wind, w/ic/ blew and scattered t/e de-on ar-y5 Again, t/ere
was once a woodc,tter carrying a load of firewood on a -o,ntainC /e
-et wit/ a -ot/er lion, w/o seiFed /i- in /er -o,t/ and carried
/i- into /er cave5 1/e woodc,tter, terrified, lo,dly cried o,t to
1ara5 #,ddenly /e saw co-ing a girl, dressed in leaves, w/o
snatc/ed /i- fro- t/e lion<s Baws and set /i- back on t/e road5
>nce t/ere was an elep/ant w/o seiFed a girl, wis/ing to eat /er5
1/e girl cried o,t to 1ara, and t/e elep/ant, bowing /is /ead,
awakened co-passion in /is /eart5 6e knew now t/at t/e girl was
a disciple of t/e B,dd/a and t/at /e /ad co--itted sin in no s-all
-eas,re5 #o /e took t/e girl and lig/tly placed /er ,pon a rock, knelt
to /er and paid /er /o-age, t/,s seeking to e9piate /is sin5 And w/en
/e /ad paid /o-age to /er, /e again took /er and conveyed /er to t/e
gro,nd, w/ere once again /e knelt and paid /er /o-age5 1/en /e
took /er once -ore and entered into t/e king<s palace, w/ere /e
set /er down and paid /er /o-age as before5 1/e king saw t/is
and was greatly a-aFedC and /e took t/e girl as /is wife5
#!E (1+# OF
>nce t/ere was a -an<s ene-y w/o, ,nder cover of nig/t,
set a fire to b,rn /is /o,se5 4it/in t/e /o,se t/ere was only
>ne
weak girlC and, as t/e fla-es drew near, s/e lo,dly cried o,t to
1ara5 #,ddenly s/e saw t/at t/ere was a green'colored lady
standing above t/e fireC rain fell down like a flood and t/e fire
was e9ting,is/ed5 Again, t/ere was once a girl w/o /ad got a
necklace of real pearls, five /,ndred of t/e-5 1aking t/e-, s/e
ran away in t/e nig/t and sat beneat/ a tree5 Up in t/e leaves
t/ere was a snake, w/o descended and wrapped /i-self aro,nd
t/e girl<s body5 1/e girl cried o,t to 1ara, and t/e snake was
transfor-ed into a Beweled necklace5 #itting t/ere for seven days,
t/e girl beca-e pregnant and later gave birt/ to a son5
1/ere was once a great -erc/ant w/o, wit/ five /,ndred
/orses and a t/o,sand ca-els loaded wit/ treas,re, was passing
t/ro,g/ a wilderness5 $ow at t/at ti-e t/ere was a robber band
of a t/o,sand -en w/o /ad gat/ered to kill /i- and pl,nder /is
treas,re5 1/ey /ad already killed -any -erc/ants, and blood
and corpses were scattered abo,tC t/ey even nailed corpses to t/e
trees, /acked at t/eir fles/, and ate t/e-5 1/e -erc/ant, terri =
fied, called on 1ara5 #,ddenly /e saw a n,-berless /ost of
soldiers, eac/ grasping a sword and a stick, co-ing o,t of t/e sky5
1/e t/ieves were ro,ted5 Again, t/ere was once a robber c/ief
w/o left /is den at nig/t and entered into t/e king<s store/o,se5
B,t /e drank ,p t/e wine in t/e store/o,se and beca-e dr,nk,
so t/at /e was bo,nd and i-prisoned5 6e cried o,t to 1ara, and
s,ddenly t/ere appeared in t/e sky a five'colored bird w/o re=
leased /i- fro- /is fetters and flew away5 1/at nig/t a bea,tif,l
girl co--anded /i- to repent of /is past sinsC and t/,s /e and
/is w/ole band of five /,ndred t/ieves all beca-e virt,o,s5
1/ere was once a far-er w/o was e9ceedingly poor and w/o
e9perienced ins,r-o,ntable /ards/ip5 6e beseec/ed 1ara to
/elp /i-, and s,ddenly a girl, w/ose clot/ing was t/e leaves of
trees placed over /er body, instr,cted /i- to go eastward and
lie down ,pon a rock5 1/e far-er accordingly went eastward
and lay down ,pon a rock, w/en all at once /e /eard t/e so,nd of
s-all /orse bells and saw a green'colored /orse digging in t/e
gro,nd wit/ its /oof5 6e waited ,ntil it left, t/en /e got ,p and
d,g into t/e /ole it /ad -adeC and in t/e -iddle of it t/ere
appeared a silver door set wit/ t/e seven precio,s stones5 6e
entered in, and it was t/e palace of t/e serpent'kings and de-ons5
1/e far-er t/,s stayed t/ere, and by t/e ti-e /e got o,t again
t/e king of /is co,ntry /ad c/anged t/ree ti-es5 4/en /e in=
;,ired abo,t /is fa-ily, t/ey /ad all been dead fora longti-e5 6e
t/,s entered a -onastery and beca-e a -onk5 6e saw t/at -en
and wo-en -ade offerings to 1ara wit/ incense and flowersC /e
bo,g/t so-e flowers, scattered t/e- abo,t, and ret,rned5 Later,
'&&+.('#.O3
t/e king of t/e co,ntry /eard abo,t t/ese wonders, and /e -arried
t/e far-er to /is da,g/ter5 4/en t/e king died, t/e far-er
r,led t/e co,ntry, and /e repaired t/e 1&! b,ildings of t/e 1ara
te-ple5
"n "ndia, at t/e ti-e of t/e Ireat Ding Asoka, t/ere was a very
ric/ elder w/o- t/e king /ated and w/ose life /e wis/ed to /ar-5
"-perial orders were dispatc/ed to appre/end t/e elder5 1/e
elder was afraid and called o,t to 1ara5 4/en t/e g,ards< feet
trod on /is doorstep it t,rned to gold, and t/e elder presented it
to t/e king5 4/en t/ey p,t /i- in Bail, Bewels fell fro- t/e sky
like rain, and t/ese too /e presented to t/e king5 And w/en
, wit/ered trees beca-e laden wit/ fr,its and flowers, t/e
king released /i- and -ade /i- a great -inister5
"
Beyond t/e si-ple cry of 1ara<s na-e, in t/ese stories t/e afflicted
recite /er -antra to gain /er protectionC and, as t/e second of t/e
following stories indicates, t/e -ore people w/o recite it and t/e -ore
often it is recited t/e -ore effective it beco-es%
1/ere were once five t/o,sand -en toget/er in a great s/ip w/o
went to sea to gat/er treas,re, and t/ey ca-e to a place w/ere
t/ere was -,c/ red sandalwood5 B,t t/e serpent'king of t/e place
was displeasedC and w/en t/e -en were ret,rning t/ey s,ddenly
-et wit/ a great w5ind, w/ic/ seiFed t/e boat and blew it abo,t,
w/ile t/e seas ran /eavy abo,t t/e-5 1/e -en on t/e s/ip were
all terrifiedC t/ere were so-e w/o cried o,t to t/e gods of t/e s,n
and t/e -oon, b,t to no avail5 1/e rigging brokeC peril took ten
t/o,sand for-s5 At t/e very -o-ent of life or deat/, a -an
recited t/e -antra of 1araC t/e wind s,ddenly blew t/e s/ip in
t/e opposite direction, and in only one evening conveyed t/e -en
on t/e s/ip, toget/er wit/ t/eir treas,re, back to t/eir /o-e5
Again, t/ere was once in "ndia a novice -onk traveling t/e road w/o
saw beside t/e pat/ offerings to a /eavenly spiritC b,t /e B,st kicked
t/e- aside and passed on5 1/e spirit was enraged and /,rled
t/,nder to kill /i-5 1/e novice -onk cried o,t to 1ara in /is
frig/t, and /e escaped5 6e asked five /,ndred -en to recite
t/e -antra of 1ara, and t/,nder never /,rt anyone again5 1/ese
stories, beneat/ t/e wonders of t/eir folktale trappings, conveyed
to t/eir a,dience t/e edifying and rat/er /yperbolic point r/ade
above% t/e si-plest cry of s,ffering to 1ara, t/e -erest -ention of
/er na-e, or t/e -ost perf,nctory recitation of /er -antra is
eno,g/ to ens,re /er protection against all t/e terrors of t/is
4orld5 B,t we -ay note in t/e last few stories a point to w/ic/ we
s/all ret,rn% t/e power of /er -antra see-s in t/e process of dis'
234
)*(
236
#!E (1+# OF
'&&+.('#.O3
237
engaging itself fro- t/e person of t/e goddess, and it is effective
independently of /er personal intervention5 "ndeed, beyond t/e
proven effectiveness of its recitation, /er -antra -ay also si-ply be
written o,t and /,ng ,p, or carved ,pon a rock, t/at it -ay
o
f itself
provide contin,al protection for t/at place%
1/ere were once five /,ndred -onks of t/e Little Me/icle w/o all
saw, every day, a -ob of de-ons in t/e for- of lions and lionesses
co-ing at t/e- fro- t/e sky5 1/ey were all greatly terrified, -adly
and wildly frig/tened, and t/ey all fell prostrate5 B,t a-ong t/e-
t/ere was one -onk w/o knew t/e -irac,lo,s virt,es of 1araC /e
wrote o,t /er -antra and /,ng it ,p everyw/ere in t/e grove, and
i--ediately t/e visions stopped5
16E 16E8E >F 16E 8"2ACUL>U# "8AIE
"n -any of t/ese stories we find t/at i-ages of 1ara were carved
into rock, and tales were told of t/eir -irac,lo,s potency%
A /ead -onk once s,ffered fro- t/e disease called 7falling
brows57 1/ere /ad already been five -onks w/o /ad ca,g/t t/e
disease, in w/ic/ t/e fles/ falls off and t/e brows are stripped, and
t/ere was no way to control it5 People did not dare to approac/
/i-, lest t/ey too catc/ it5 >n t/e road to beg al-s, /e saw t/at on
a great rock /ad been carved 1ara<s -antra and an i-age of 1ara
Gsee pi5 .H5 6e knelt down weeping and i-plored /er to save /i-5
Fro- t/e /and of t/e stone i-age t/ere s,ddenly flowed a li;,id t/at
was like -edicine5 6e took it and was/ed wit/ it, and t/e disease
was c,redC and /e was adorned wit/ all t/e signs of a god5
"n "ndia t/ere was once a poor -an w
:
/o was in t/e very dept/s of
poverty5 6e saw t/at ,pon a rock t/ere was an i-age of 1ara, and /e
knelt down and beseec/ed /er5 #,ddenly t/e i-age pointed toward a
s/rine5 6e d,g w/ere s/e /ad indicated, and /e fo,nd a Bar filled wit/
Bewels, so t/at /e beca-e very ric/5 $ow t/is -an responded and took
to /i-self seven generations of t/e poor, so t/at for seven
generations poverty disappeared, and in birt/ after birt/ /e lived to
be a ric/ old -an5
"n t/e nort/east of "ndia was a place w/ere t/e -onks wo,ld draw
water, and at t/is place was an i-age of 1ara carved on a rock5 B,t
/ere lived -onks w/o practiced t/e Little Me/icleC and w/en t/ey
saw any script,res of t/e Ireat Me/icle t/ey took and b,rned t/e-5
1/e king was enraged w/en /e /eard t/at t/ey so deeply /ated
t/e 1antra t/at, like ene-ies, t/ey destroyed its i-ages, and /e
wis/ed to kill t/e-5 6e sent -en to appre/end
t/e -onks5 1/e -onks ;,ickly knelt before t/e i-age of 1ara and
begged /er to save t/e-5 1/ey s,ddenly /eard 1ara say% 7#/o,ldn<t
yo, /ave so,g/t -e before yo, were in tro,ble: B,t "< ll tell yo,%
kneel down in t/e water ditc/ and yo, -ay yet be spared57 1/e
-onks looked down t/e steps into t/e water ditc/, w/ic/ was abo,t
t/e siFe of a bowl, and t/ey t/o,g/t, 76ow can we all kneel down
t/ere: "t wo,ld be very diffic,lt57 1ara ,rged t/e- and said, 7Dneel
down ;,ickly K 1/e g,ards are approac/ing t/e gate57 1/e -onks,
greatly startled, cro,c/ed t/eir bodies toget/er and went inC and,
s,re eno,g/, t/ere was no /indrance5 1/,s t/e king looked for
t/e-, b,t /e co,ldn<t find t/e-, and t/ey were saved5
1/is t/e-e of t/e -irac,lo,s i-age see-s to /ave been part of t/e
standard repertoire of t/e "ndian story'teller, fro- w/o- it was
trans-itted to 1ibet5 #everal e9a-ples are preserved in t/e biograp/y
of t/e 1ranslator of C/<ag, and it is interesting to note t/at /e
invariably refers /is tales to specific i-ages of t/e goddess, as if /e
were repeating t/e words of an "ndian te-ple g,ide w/o was /i-self
repeating t/e story of a local legend5 1/,s t/e traveling translator
refers to one s,c/ i-age located in a te-ple at MaBrasana%
11
"n MaBrasana t/ere was a 1ara te-ple, in w/ic/ was a -irac,lo,s
stone i-age of t/e goddess5 >riginally s/e /ad faced toward t/e
o,tsideC b,t t/e storekeeper once t/o,g/t, 7#ince t/e offer ings are
-ade inside, it is not rig/t t/at yo, face t/e o,tside57 #o t/e i-age
said 7All rig/t7 and t,rned /er /ead aro,nd to t/e inside5 1/is i-age
is known as t/e 71ara wit/ t/e t,rned face,7 and even today t/ere is
a stone i-age t/ere wit/ its /ead t,rned aro,nd5 And once w/en
Atisa ca-e to t/at te-ple, t/e door opened for /i- by itself, and
t/e 1ara wit/ t/e t,rned face said to /i-% 7"f yo, wis/ to pass fro-
t/e ca,se, t/e level of ordinary beings, to t/e effect, t/e level of
B,dd/a/ood, t/en yo, -,st p,rify yo,r t/o,g/t of enlig/ten-ent57
#,c/ -agical andXor talking i-ages are considered in 1ibet to be
a-ong t/e -ost potent of protections for an individ,al, a dwelling, or an
entire district, and t/e 1ibetans /ave installed in t/eir te-ples
-irac,lo,s i-ages of 1ara, eac/ wit/ its own local story attac/ed to
it5 "ndeed, t/e native 1ibetan te-ple g,idebooks are so f,ll of cas,al
references to talking i-ages of t/e goddess t/at one gets t/e i-pression
t/at t/ey were not even considered ,n,s,alC 6,g/ 2ic/ardson
-entions an i-age of 1ara at 1r<adr,g w/ic/ 7was pointed o,t to -e
as -irac,lo,s and " ,nderstood t/at it /ad once eaten an offering57
1(
#!E (1+# OF
>ne s,c/ i-age w/ic/ " /ave seen was na-ed t/e 7Lady of t/e
Ioring Jak57 "t was a so'called t/,nderstone i-age, fo,nd already
for-ed wit/in t/e gro,nd and considered to be a petrified t/,nder=
boltC it was abo,t t/ree inc/es /ig/, a co-plete i-age of 1ara, wit/
t/e silky s/een and s-oot/ s,rface typical of s,c/ i-ages Gsee pi5 (H
"ts present owner, t/e yo,ng C/<oBe Bats<o M""", told -e t/at it
/ad been fo,nd abo,t a cent,ry ago, b,ried in t/e eart/ in D<a-
and /ad originally been p,rc/ased by t/e si9t/ incarnation of /is
lineage5 $ow t/is la-a was a yogin, w/o lived in a cave in t/e
/er-itage of 3r,g,gb<n, t/e -onastery of w/ic/ /e was /ead5 #ince
/is cave /ad no proper s/rine roo-, /e /anded o,t /is collection of
i-ages to vario,s ot/er yogins in t/e /er-itage, t/at t/ey -ig/t be
properly ens/rined and t/e proper offerings be -ade to t/e-5
1/e /er-itage, too, co,ld not possess collective property like t/e
-onastery, so t/e yogins wo,ld go o,t begging twice a year, s,--er
and a,t,-n, for t/eir s,pplies5 A -an co,ld not travel alone in
D<a- for fear of wolves and bears, and 3ragon DaBii yogins were
not allowed to ride /orsesC so t/e yogin w/o /ad been given t/e
t/,nderstone i-age of 1ara lent it to /is lay servant for /is protec=
tion, and t/ey bot/ set o,t toget/er5
"n D<a- t/ere are wild yaks, called 7eagles,7 w/o stand, " was
told, five feet /ig/ at t/e s/o,lder and /ave t/eir /orns pointed
forward, and w/o occasionally beco-e -ad and attack travelers5
#,c/ a yak c/arged t/e two -endicants, and after a c/ase /e ca,g/t
and gored t/e servant, b,t t/e yak<s /orns -erely bent t/e-selves
,pon t/e servant<s body5 1/is -iracle was attrib,ted, after so-e
disc,ssion, to t/e -agical powers of t/e i-age /e carried, and as t/e
story spread t/e i-age beca-e known as t/e Lady of t/e Ioring
Jak5
After a w/ile t/e original owner of t/e i-age died and was rein=
carnated as t/e sevent/ C/<oBe Bats<o, and t/e t/,nderstone i-age
fo,nd itself involved in t/e religio,s politics t/at periodically afflict
1ibet5 1/e i-age was lent to a -onastery of t/e 7ancient7 $ying-a
sect, na-ed DaBegon and located in t/e capital of 3ragyab, rig/t
ne9t to anot/er -onastery of t/e Iel,g sect5 "ndeed, it /ad been
fo,nded by t/e abbot of t/e latter -onastery, an incarnation
called Lord 2ef,ge of 3ragyab, w/o /ad been fascinated by t/e
7ancient7 teac/ings5 1/e two neig/bor -onasteries s/ared t/e sa-e
facilities and officers, differing only in t/e perfor-ance of t/eir rit=
,als in t/eir individ,al te-plesC and /ere t/e i-age rested in t/e
a-ity of t/ese so-eti-es rival sects5
p&+.('#.O3
4/en t/e Lord 2ef,ge of 3ragyab died, /is -onastery was
taken over, d,ring t/e -inority of /is reincarnation, by a regent
na-ed Rang-ar toden, w/o was a very different sort of -an
fro- t/e for-er abbot5 Rang-ar /ad originally followed t/e
7ancient7 sect G/e /ad been a disciple of t/e great and fa-o,s
3r,g, #akyasri of #oderk<aH b,t t/en /ad -oved to C/<a-do,
w/ere /e -et and beca-e t/e disciple of a Iel,g la-a na-ed
8aster 2ef,ge P<awang kawa5
Rang-ar /ad fallen ,nder t/e spell of t/is new and i-pressive
Bsonality5 P<awang kawa was ,ndo,btedly one of t/e great la-as
i t/e early twentiet/ cent,ry, b,t /e was a -an of contradictory
passions, and /e s/ows ,s two different faces w/en /e is recalled by
t/ose w/o knew /i-5 "n -any ways /e was tr,ly a saintC /e was
sent to C/<a-do by t/e central govern-ent to represent its interests
and ad-inister its Iel,g -onasteries, and /e was sy-pat/etic to t/e
concerns of t/e D<a- people over w/o- /e /ad been granted B,ris=
diction, a sc/olar and an ent/,siast for all aspects of 1ibetan c,lt,re5
B,t -any eastern 1ibetans re-e-ber /i- wit/ loat/ing as t/e
great persec,tor of t/e 7ancient7 sect, devoting /i-self to t/e
destr,ction t/ro,g/o,t D<a- of i-ages of t/e Precio,s I,r, and
t/e b,rning of 7ancient7 books and paintings5
P<awang kawa sent /is new disciple back to take c/arge of t/e
Iel,g -onastery in 3ragyabC Rang-ar, wit/ t/e Feal of t/e convert,
carried wit/ /i- only /is -aster<s sectarianis- and i-ple-ented
only /is policy of destr,ction5 6e tried to force t/e -onks of Da=
Begon Gw/o were tec/nically ,nder /is a,t/orityH to perfor- t/e
Iel,g rit,als, and w/en t/ey obstinately contin,ed to ref,se /e
called in t/e govern-ent police on a tr,-ped',p c/arge of treason5
1/ey raided DaBegon, broke its i-ages, -ade a fire of its books and
paintings, and beat its -onks wit/ sticks5 1/e /ead -onk, w/o
carried wit/ /i- by c/ance t/at day o,r i-age of 1ara, tried to
stop t/e-C w/ile one police-an t/reatened /i- wit/ a stick, anot/er
s/ot /i- in t/e back5
B,t t/e power of t/e t/,nderstone /ad not di-inis/ed d,ring
its repose% t/e b,llet si-ply flattened itself ,pon t/e old -onk<s
body, B,st as t/e yak<s /orns /ad bent ,pon t/e body of t/e servant5
Everyone present was astonis/ed to see t/at /e was ,n/,rt, and
t/o,g/ t/e looting contin,ed, t/e -iracle -ost likely prevented
t/e o,tbreak of real and bloody warfare5 1/ose w/o knew abo,t
t/e i-age were f,rt/er convinced of its power5
238
)*9
L
2 4 0
#!E (1+# OF '&&+.('#.O3
).1
After DaBegon /ad been taken over, all its fittings were sold to
3r,g,gon and t/e i-age fo,nd its way back to its original /o-e "n
t/e two or t/ree years between t/e deat/ of t/e sevent/ and t/e birt/
of t/e eig/t/Et/e presentEC/<oBe Bats<o, t/e i-age was kept by t/e
treas,rer of t/e -onastery, w/o was na-ed 3awa dragp
a
6e was a
-an w/o loved yaks, especially t/e great w/ite or tawrw big'/orned
yaks called 7divine57 >nce w/en /e went to separate two fig/ting
divine yaks /e was gored by bot/ of t/e- as /e tried to p,ll t/e-
apart, b,t once again t/e i-age protected its bearer% t/e /orns did not
pierce /is skin and /e received only a few br,ises5 6is escape was
considered ;,ite re-arkable, for one does not ,s,ally s,rvive so lig/tly
a goring by t/ese ani-als5
4/en " asked t/e present C/<oBe Bats<o if /e /ad any personal
e9perience wit/ t/e saving power of t/is i-age, /e replied t/at one of
/is servants /ad once clai-ed to /ave been protected by t/e i-age
fro- a bolt of t/,nderC b,t -y infor-ant ;,alified t/e story by
re-arking t/at t/e servant was known to be so-et/ing of an
e9aggerator5 "t see-s t/at t/ere are, indeed, i-plicit b,t ;,ite
definite criteria for acceptance of a -iracle5 1/is does not -ean,
/owever, t/at t/e age of -irac,lo,s i-ages of 1ara is at an endC t/e
1ibetan news -agaFine 2he-a reports t/e following story%
1+
Act,al >cc,rence of a 8iracle
Unable to Carry 6andbag
Fro- a $epalese news report% An Englis/ national /ad paid
.&&,&&& $epalese r,pees Nabo,t \.,&&&O for a -agnificent i-age of
t/e /oly 1ara, -eas,ring slig/tly -ore t/an a foot in siFe5 6e
atte-pted to take t/e i-age NillegallyO o,t of t/e co,ntry, placing it
inside t/e /andbag /e carried w/ic/ was not opened for inspection, so
t/at /e was able to proceed to t/e $epal airfield5 B,t w/ile /e
was entering t/e airplane t/e i-age began to grow /eavier and
/eavier, ,ntil /e was co-pletely ,nable to lift t/e /andbag5 1/is
alerted t/e $epalese c,sto-s officials, w/o opened and inspected t/e
/andbag, fo,nd t/e i-age, and confiscated it5
16E P2>1EC1"ME P2A"#E# "$ F>LDL>2E
Aside fro- t/ese stories of -irac,lo,s i-ages, 1ibet /as also
preserved a living tradition of folklore w/ic/ proclai-s t/e efficacy of
1ara<s -antra5 8any stories are told w/ic/ co-pare in for-at and
t/e-e wit/ t/e "ndian stories above, introd,cing t/e sa-e -otifs
and differing only in t/e wealt/ of circ,-stantial detail pro'
vided by personal ac;,aintance and in t/e replace-ent of t/e -antra
by t/e !omages to the #Benty-one #aras4
" was told one s,c/ story by two -onks in t/e -onastery, Lodro
rabBe and L,ngten togpa, bot/ of w/o- ca-e fro- t/e village of
$or-a rowa, ceded to D<a-trii rinpoc/<e t/ree /,ndred years ago by
t/e king of L/at<og5 Forty years ago, t/ey said, t/ere was a -an in
t/eir village na-ed C/<odr,b w/o, at t/e age of t/irty, was s,pplying
/orses and yaks for a -erc/ant caravan Bointly owned by a 1ibetan and
a C/inese, plying t/e -ain road between C/<a-do and 3ege5
Between t/ese two towns is a place called C/orna- do't<ang, and
t/ere a t/ief -,rdered t/e C/inese -erc/antC b,t t/e latter<s friends
in C/<a-do acc,sed C/<odr,b not only of t/e -,rder " b,t of several
ot/ers as well5 $ow C/<odr,b, -y infor-ants agreed, was very /onest
b,t not very brig/t, and /e was conde-ned in co,rt for -,rderC
d,ring t/e five or si9 -ont/s /e was awaiting e9ec,tion, /e recited
t/e !omages to the #Benty-one #aras two /,ndred ti-es every day5
Finally t/e warden infor-ed /i- t/at /e was to be killed t/e ne9t
-orning, and /e cried in despair as /is /ands were bo,nd be/ind /is
back wit/ a long c/ain ending in a /eavy stone5
Abo,t one o<clock in t/e -orning, w/en /e co,ld not sleep, /e
s,ddenly forgot it was nig/tC t/ere was a little window, for air, near t
t/e ceiling in /is cell, and alt/o,g/ it was t/e twenty'nint/ day of "
t/e -ont/ /e t/o,g/t /e co,ld see -oonlig/t5 6e looked ,p and saw,
gaFing down at /i- fro- t/e window, t/e for- of 5a girl w/o was at
t/at ti-e fa-o,s in C/<a-do for /er bea,ty5 74/y did s/e co-e:7 /e
t/o,g/t5 71/at window is s-all, yet " can see /er fro- t/e waist ,p57
#/e was adorned wit/ w/ite roses and pearls, s-elling a w/ite rose and
s-iling5 All at once /e forgot /e was in prisonC s/e pointed to t/e
warden, to s/ow /e was asleepC s/e c/ewed on t/e ste- of t/e rose and
t/rew a piece to /i-5 6e felt lig/t and /appy, and /e knew it -,st be
1ara5 #/e t,rned away, beckoning /i- to follow /er t/ro,g/ t/e
window, and s/e disappeared5 As t/e lig/t faded /e realiFed t/at /e
was ,nc/ained5 4it/ al-ost -irac,lo,s strengt/ /e t/rew t/e c/ain so
t/at t/e stone /ooked over t/e edge of t/e windowC /e cli-bed o,t and
B,-ped, and t/o,g/ t/e window was very /ig/ /e was ,n/,rt5 6e left
all /is clot/es be/ind and ran naked all nig/t5
1oward s,nrise /e neared $or-a rowa and saw two wolvesC /e
t/o,g/t t/at if /e killed t/e- /e co,ld wear t/eir skins5 B,t t/en
""
242 #!E (1+# OF
N&+. ('#. O3 243
/e /eard inside /is /ead t/e disg,sted snort of a wo-an G76-Kb E
de-onstration by infor-antH, so /e /ad co-passion on t/e- and
did not kill t/e-5
C>$1E8PLA1">$, EFFEC1UA1">$, APPL"CA1">$
As we review t/ese stories we note again t/at t/e -antra /as a constant
tendency to detac/ itself fro- t/e personality of t/e goddess and to
ass,-e a life and, -ore i-portant, a power of its own5 >nce again
we see t/e operation of t/e parado9 of power% 1ara<s protection is not
only an e9pression of t/e benevolence e9tolled in folklore, b,t it is also
an independent power in t/e cos-os, set in -otion by /er pri-ordial
vow, w/ic/ can be tapped and directed by a practitioner w/o /as t/e
capacity to do so5 1/e power of protection can be controlled
-agically t/ro,g/ vis,aliFation and recitation, its vis,al and sonic
si-,lacra5
" was told one protection against w/at is called being 7drenc/ed wit/
defile-ent7Et/e de-onically inspired /alf'waking paralysis t/at
acco-panies a nig/t-are, t/e inability to -ove or cry o,t even'w/en
one is awake eno,g/ to see t/e obBects or people in one<s roo-C or t/e
feeling, w/en /alf awake, t/at so-et/ing is seated ,pon one<s c/est,
rendering one incapable of speec/ or -ove-entEw/oc/ was originally
conceived by t/e great 1(t/'cent,ry saint and religio,s innovator
1<angton Bepo% one ties a knot in one<s sas/, reciting t/e s/ort 1ara
-antra twenty'one ti-es and vis,aliFing t/at t/e goddess is t/,s 7tied7
into t/e clot/C if t/e sas/, t/,s e-powered, is t/en laid over one<s body
w/ile one sleeps, one is co-pletely protected5 1/is protection is an
e9a-ple of t/e 7application7 of t/e -antra, t/e directing of its protective
power into an obBect t/at t/en beco-es in itself a protection, B,st as t/e
power of t/e goddess can take ,p residence wit/in a -irac,lo,s i-age5
"ndeed, we -ig/t say t/at t/is application of t/e -antra is t/e
conscio,s creation of a -irac,lo,s obBect5
All t/e types and s,btypes of protective and aggressive rit,al we
s/all consider in t/e pages t/at follow are t/e fra-es ,pon w/ic/ t/e
practitioner /angs /is -anip,lation of powerC grasping t/e divine
appearance and ego, /e can effect,ate or apply t/e -antraEt/e
divine powerEtoward any end /e wis/es5 Mis,aliFation and recitation
go /and in /and as t/e basic co-ponents of t/is -agicC t/ey are t/e
si-,lacra, t/e -agical tools of protection, w/et/er applied to p,blic
nonreality or to t/e deity /erself5
I,stav 3ie/l writes of t/e -antra in #o,t/ "ndia% 71/e -antras
r
e
instr,-ents5 Partly t/ey are wit/o,t -eaning and often t/ey are not
,nderstood by /i- w/o reads t/e-5 1/ey /ave fi9ed places in t/e
rit,al and varied effects and cannot be interc/anged 5 5 5 1/ey are
all indirect -eans of ac/ieving so-et/ing5 5 5 5 For-,las 0mantrasD,
syllables 0$i-asD, /old t/e gods and can be directedC in t/at way t/e
perfor-er of5 t/e rites draws into /i-self t/e divine, w/ereby alone /e
beco-es fit for wors/ipping57
1
1/,s t/e -antra can be an instr,-ent of protection, B,st as an
effigy
can
ts
e

an
instr,-ent of destr,ction5 "n 1ibet t/e -antra is t/e
a,dible si-,lacr,- of t/e divine power, and, in t/e coalescence of
i-age and obBect, it beco-es t/e divine power itself, -anifest and
crystalliFed in a sonic for-5
1/e Ientle Lord Dongtrii rinpoc/<e says t/at 7it is in general
per-issible to apply B,st t/e basic 1&'syllable -antra to all 1ara<s
f,nctions57 B,t as we /ave already seen in c/apter i, t/is basic
-antra -ay be 7effect,ated7 in -any different sit,ations by t/e
insertion of t/e appropriate appendi9, and t/ese variations -ay be
,sed also w/en t/e -antra is 7applied57 1/,s Dongtrii rinpoc/<e says
also%
1!
>ne -ay vary t/e -antra and t/e vis,aliFation slig/tly for
eac/ of t/e different f,nctions, b,t to set abo,t t/ese activities
re;,ires a practitioner w/o /as ac;,ired t/e power to do so by
/aving perfor-ed t/e rit,al service 5 5 5 t/e re;,isite n,-ber of
ti-es and for t/e re;,isite lengt/ of ti-e, and w/o /as received
t/e re;,isite signs of s,ccess t/ereinEor at t/e very least an
ordinary person w/o /as recited t/e basic 1&'syllable -antra
1&,&&&,&&& ti-es5
"n ot/er words, one -,st first 7conte-plate t/e -antra7 before one
can eit/er 7effect,ate7 or 7apply7 it5 Effect,ation and application are
two different processes% to effectuate t/e -antra is to aro,se t/e
strea- of t/e /eart of t/e deity generated in frontC to apply t/e
-antra is to direct its power eit/er directly into an obBect Glike t/e
knotted sas/, aboveH or into a deity w/o is generated wit/in t/e
obBect5 Application of t/e -antra is called, in t/e rit,al, t/e
employment of t/e divine power, B,st as t/e effect,ation of t/e
-antra is t/e rit,al evocation of t/e goddess% b,t before one can
evoke or e-ploy t/is power one -,st first ac;,ire it t/ro,g/ t/e
contemplation of t/e -antra in t/e prior rit,al service of t/e
deity5 As it says in t/e 9ahavairocana #antraC
18
)11
#!E (1+# OF #'R'
'&&+.('#.O3
"f one wis/es to gain
great waves of knowledge,
t/e five s,pernor-al perceptions,
or any of t/e -agical attain-ents
of 7/olding t/e -antra7
s,c/ as yo,t/ or long life%
so long as one does not do t/e rit,al service
one will gain not/ing5
1/e 1ibetans are ;,ite serio,s abo,t t/e necessity of t/e -assive
recitation of t/e prior rit,al service before one can carry o,t any of t/e
practical ,ses of t/e -antra5 1/e Longdo la-a $gawang loFang defines
77rit,al service for t/e re;,isite lengt/ of ti-e7 as rit,al service for
t/ree to si9 -ont/s5 72it,al service for t/e re;,isite n,-ber of ti-es,7
/e says, depends ,pon one<s previo,sly acc,-,lated -erit% one wit/ a
great deal of -erit need recite t/e -antra /ere only 1&,&&& ti-esC
one wit/ -edi,- -erit s/o,ld recite it 1&&,&&& ti-esC and one
w/ose -erit is s-all s/o,ld recite it 1&,&&&,&&& ti-es, 1/en, and only
t/en, one receives t/e 7re;,isite signs of s,ccess in t/e rit,al service7%
one sees t/e face of t/e deity Geit/er in a drea- or in personH, and one<s
body begins to glow fro- its contin,al absorption of t/e knowledge
being d,ring t/e self'generation5
#i-ilarly, $gawang loFang lists t/e twelve signs t/at 7one<s -ind
9
/as
been -ade fir- in t/e rit,al service,7 t/at 7one /as entered ,pon t/e
pat/,7 and t/at 7one /as ac/ieved, wit/ disciplined and blissf,l -ind,
t/e state of one<s patron deity57 1/e twelve signs are%
)&
11)H>ne feels little /,nger or t/irst
11*H>ne is free of illness
11.H>ne<s ,nderstanding grows e9cellent
11(H>ne<s body begins to glow
11+H>ne<s drea-s beco-e a,spicio,s
11H>ne<s drea-s co-e tr,e
11!H>ne feels a Festf,l inclination toward reciting t/e -antra
119H>ne feels little fatig,e
1)&H>ne feels a pleasant war-t/
1)1H>ne<s co-pre/ension of script,re and co--entary increases
1))H>ne strives to preserve t/ese ;,alities
1)*H>ne<s devotion to t/e c/osen deity grows great
"t is diffic,lt to co--ent ,pon so-e of t/ese signs, b,t 1ibetan
conte-platives confir- -any of t/e-% t/ey report t/at d,ring
conte-plation of t/e -antra t/ey sleep only abo,t fo,r /o,rs a day and
awaken wit/ real ent/,sias- for contin,ing t/e recitationC t/ey eat
little b,t feel great bodily vitality5 " was told t/at so-e yo,ng -onks
w/o enter t/e solit,de of t/e /er-itage only rel,ctantly are e;,ally
rel,ctant to stop reciting at t/e end of t/eir stay5
1/is rit,al service is perfor-ed d,ring t/e solitary conte-plation
-entioned in c/apter i, and -any rit,als /ave an acco-panying
/andbook of instr,ctions ,pon t/e re;,isites of a solitary rat/er t/an
-onastic perfor-ance, giving details on t/e partic,lar vis,aliFations
t/at -,st be perfor-ed d,ring t/e recitation, t/e n,-ber of ti-es one
s/o,ld recite t/e partic,lar -antra, and so on Gs,c/ a rit,al service is
e9a-ined in detail in c/ap5 iiiH5 B,t always t/e greatest i-portance is
attac/ed to t/e acc,-,lation of t/e proper n,-ber of recitations, and
t/ese too -,st be properly perfor-ed% one -,st avoid t/e 7ten fa,lts
in t/e recitation of t/e -antra,7 consisting of five 7fa,lts7 and five
7interr,ptions57 1/e fa,lts are to recite too lo,dly, too softly, too
;,ickly, or too slowly, or to -,-ble indistinctly5 1/e interrr,ptions
are to co,g/, to sneeFe, to st,-ble, to fall asleep, or to /ave one<s
-ind wander fro- t/e recitation5 And s/o,ld one st,-ble, fall asleep,
co,g/, yawn, sneeFe, spit, or break wind, says $gawang loFang, t/en
one s/o,ld lay down t/e rosary wit/ w/ic/ one /as been keeping co,nt
of t/e recitations, bat/e oneself, and was/ o,t one<s -o,t/ before
ret,rning to 7co,nt o,t7 t/e -antra5 8oreover, /e says, t/e following
n,-bers of recitations -,st be s,btracted fro- t/e total n,-ber% for
falling asleep, fifteenC for sneeFing, tenC for breaking wind, sevenC for
st,-bling, fiveC for co,g/ing, fiveC for yawning, t/reeC and for spitting
saliva or -,c,s, ten5 "f one<s -ind /as wandered in ot/er ways, one
-,st -ake offerings and recite praises to t/e deity, -entally confess
one<s fa,lt and pray for forbearance before one -ay ret,rn to t/e
-antra5
)1
8AI"CAL A11A"$8E$1# A$3 FU$C1">$#
1/e ai- of all t/e preli-inary recitation is t/e capacity to direct t/e
divine power, to evoke and e-ploy it, and to effect,ate and apply
t/e -antra t/at is its sonic for-5 All t/e -any varieties of t/is
capacity, and all t/e ,ses to w/ic/ it is p,t, are s,bs,-ed by t/e
1ibetans ,nder t/e r,bric of magical attainments4 1/is cover ter- is
very widely ,sed in a broad range of conte9ts, and it is diffic,lt to
isolate a se-antic n,cle,sC b,t a -agical attain-ent is basically
#!E (1+# OF
an ability, a co-petence w/ic/ t/e practitioner /as ac;,ired to
perfor- so-e act, and, -ore specifically, it is /is ability to perfor-
a function of t/e deity5
1/is ter- 7f,nction,7 too, is syste-atically a-big,o,s, for it
applies bot/ to t/e deityE4/ite 1ara<s -ain f,nction is to prolong
lifeEand to t/e practitioner5 1/e a-big,ity is resolved in t/e self'
generation t/at precedes t/e perfor-ance of any f,nction, for t/ere
t/e deity and t/e practitioner -erge into one, and t/e yogin<s ability
is t/e ability of t/e god5 1/,s, too, t/e -agical attain-ents are
gained only after t/e rit,al service, for only t/e rit,al service creates
t/is identity of deity and practitioner, to be called ,pon w/en
needed at any ti-e in t/e f,t,re5
1/e 1ibetans provide no syste-atic analysis of t/ese f,nctions
or of t/e -agical attain-ents t/at represent t/eir -asteryC t/e
lists t/ey give s,ffer fro- t/e besetting B,dd/ist fa,lt of overlap
and level switc/ing5 1/e 1ibetans in/erited fro- t/e "ndian -agical
tradition a standard list of 7eig/t great -agical attain-ents57 As
fo,nd in t/e 6ind, te9ts, t/e -agical powers are as follows%
))
1).H1o beco-e as tiny as one wis/es Nto be invisibleO
1)(H1o beco-e as lig/t as one wis/es Nto levitateO
1)+H1o beco-e as large as one wis/es
1)H1o beco-e as /eavy as one wis/es
1)!H1o transport oneself anyw/ere
1)9H1o /ave all one<s wis/es f,lfilled
1*&H1o s,bB,gate anyt/ing one wis/es
1*1H1o dwell wit/ t/e delig/t and power of t/e god
1/is sa-e list, as borrowed into B,dd/is-, was called instead t/e
7eig/t powers of t/e Lord7 in acknowledg-ent of t/eir original
association wit/ t/e 6ind, god #iva, and so-e of t/e ite-s were
s,bBect to variation% $gawang loFang, for e9a-ple, takes t/e ter-s
7large7 and 7/eavy7 -etap/orically, and /e gives t/ose ite-s as
7to be wort/y of offerings7 and 7to be -aster57
)*
4/at t/e B,dd/ist
tradition considers to be t/e eig/t great -agical attain-ents are
given by $agarB,na as follows%
).
1*)H"nvincibility wit/ t/e sword
1**H3o-inion over t/e treas,re of t/e ,nderworld
1*.H"nvisibility
1*(H1/e eli9ir of yo,t/
1*+H1/e ability to s/ape oneself into a tiny ball
247
1*H1/e ability to walk in t/e sky
1*!H#wiftness of foot
1*9H8agical eye oint-ent
1/ere is so-e overlap in t/ese two lists of -agic powers, especially
w/ere t/ey to,c/ ,pon t/e ,niversal t/e-es of invisibility, -agical
flig/t, and instant transportation5 B,t t/ese traditional abilities
were worked into a larger sc/e-e of f,nctions by t/e 1ibetans,
w/ere t/eir individ,ality was s,bordinated to t/e str,ct,res of t/e
rit,al5
1/e first and -ost i-portant distinction t/e 1ibetans -ake is
between ordinary and e/traordinary -agical attain-ents% t/at is,
t/e ability to perfor- ordinary or e9traordinary f,nctions5 1/is
latterEt/e /ig/est possible -agical attain-entEis enlig/ten-ent
itselfC we -ay call it t/e capacity to perfor- t/e soteriological
function of t/e deity w/o- t/e practitioner /as beco-e5 1/is is t/e
f,nction associated wit/ t/e Process of Perfection, w/erein t/e
yogin'god of t/e self'generation 7gat/ers7 /i-self into t/e divine
E-ptiness and 7arises7 again as t/e deity in p,blic nonreality5
1/e -agical attain-ent of enlig/ten-entEof w/atever degree,
fro- t/e gli-pses of t/e beginner to act,al B,dd/a/oodEis t/e
ability to perfor- t/e deity<s f,nction of ontological insig/t and
power, and t/,s it is t/e fo,ndation for t/e perfor-ance of all t/e
ordinary f,nctions5 "t is possible only t/ro,g/ t/e prior identity
of god and yogin% it is t/e practitioner<s identity wit/ t/e deity in
self'generation w/ic/ grants t/e capacity to appropriate -agically
t/e divine ,nderstanding, t/e final 7real'iFation7 of E-ptiness5 As
we read in one 1antric te9t%
)(
And fro- t/en on one will /ave
t/e w/ole of t/e -agical attain-ents
and be delivered fro- t/e 7self7
w/ic/ binds one to t/is world,
B,st as a lot,s is ,nto,c/ed
by t/e water and -,d in w/ic/ it grows5
"f one to,c/es ;,icksilver, it breaks in pieces,
b,t gat/ered toget/er it beco-es one againC
if one beco-es o-niscient
and to,c/es t/e ;,icksilver of attain-ent,
one<s -ind attained to t/e -agical attain-ents,
t/en B,st as copper beco-es alc/e-ical gold,
t/e yogin to,c/ed wit/ t/e -antra of attain-ent
gains t/e body of a B,dd/a5
246
#!E (1+# OF '&&+.('#.O3
).9
I
iS i
1/e practitioner<s ability to perfor- all t/e ordinary
f,nction based ,pon t/e soteriological f,nction of /is
pri-ary identity wit/ t/e deity, is /ere sy-boliFed by /is
/o-ologiFation to t/e B,dd/a /i-self, and /is
perfor-ance of all t/e acts of t/e B,dd/a in t/e world%
6e beco-es Lord of t/e gods,
/e beco-es Lord of t/e triple worldC
/e is born into t/e fa-ily of B,dd/as
and t,rns t/e w/eel of t/e LawC
/e is born,
practices a,sterities,
perfor-s t/e practice of enlig/ten-ent,
and is conscio,s of /is B,dd/a/oodC
/e descends fro- a-ong t/e gods,
/e creates -agical transfor-ations,
t,rns t/e w/eel of t/e Law,
passes away into nirvana,
and departs to t/e b,rning gro,nd
B,st as did t/e B,dd/a5
1/,s /e leaves be/ind /is body in t/e triple
world%
t/e Con;,eror, in /is Body of Bliss,
departs once -ore to /is P,re Land,
yet /is Body of 1ransfor-ation co-es againC
it is by t/is rit,al Process of Perfection
t/at one is -ade to enter into t/e 3/ar-a Body5
1/is, t/en, is t/e e9traordinary -agical attain-ent%
enlig/ten-ent is possible beca,se t/e practitioner and t/e
deity are one, and t/is identity is possible beca,se t/e
practitioner and t/e deityEt/e obBect and t/e i-age
E7neit/er e9ist nor none9ist57 And so t/e te9t
contin,es, e9po,nding t/is -etap/ysical a9io- of
identity%
1/e B,dd/as do not arise
nor do t/e B,dd/as cease,
b,t t/e essence of t/eir arising and ceasing
is all of a single taste%
it is t/e single for- of t/e 3/ar-a real-,
t/e abandoning of t/e five obsc,rationsC
t/ey dwell in t/at sa-e essence,
t/eir for- profo,nd and vast and great5
#ince t/ere is neit/er arising nor ceasing
fro- t/e beginning t/ere is no 7e9istence7%
wit/ no arising t/ey do not cease 555
Unarisen t/ey arise%
t/at t/ey -ay arise, t/ey do not arise5
#een fro- t/e absol,te point of view
t
/
e
y

a
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e

t
/
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-

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/
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-
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a
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w
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t/ey die t/ey do not die,
t/ey are deat/less and ,ndyingC
t/ey are ,nfi9ed, wit/o,t a place,
for in s,c/ a place no place is necessary5
"f so-et/ing ,narisen were to cease
t/en t/e ,narisen wo,ld /ave arisenC
bot/ arising and ceasing are /orns on a rabbit5
"f so-et/ing e9istent were to arise
t/en t/e e9istent wo,ld /ave arisen twiceC
if so-et/ing none9istent were to arise
t/en t/ere wo,ld also arise, t/e son of a barren
wo-an K
1/is a9io-atic allows t/e total interpenetration of god and
yogin, and eac/ is s,--oned and controlled as t/e
-agical si-,lacr,- for t/e ot/er% to be t/e deity is to
own t/e i-age of t/e deityC to control t/e i-age is to
control t/e obBect and t/,s to be -aster of t/e deity<s own
enlig/ten-ent5
Co-pared wit/ t/is soteriological f,nction of t/e
Process of Perfection, t/e ordinary -agical attain-ents
present a -ore c/aotic pict,re5 1/e great #ac/a la-a
3ragpa Bets<en, for e9a-ple, gives t/e following list of
five f,nctions t/e rit,al service /as e-powered t/e
practitioner to perfor-%
)+
1.&H2eciting t/e -antra to aro,se t/e /earts of all t/e
1at/agatas
1.1H>ffering ,p tor-as to pacify obstacles
1.)HPerfor-ing t/e b,rnt offering to gain ;,ickly t/e
-agical
attain-ents
1.*HConsecrating i-ages and paintings to gain
e-power-ent of
body, speec/, and -ind
1..HPerfor-ing t/e -iscellaneo,s f,nctions to take in
/and t/e
sort of people w/o /ave fait/ in t/e ordinary -agical
attain
-ents
3ragpa Bets<en f,rt/er classifies t/e ordinary -agical
attain-ents into t/ree classesElower, -iddle, and ,pperE
and /e lists t/e loBer-class ordinary -agical attain-ents as
t/e ability to perfor- t/e following basic f,nctions% G1H
pacifying, G)H increasing, G*H s,bB,gating, and G.H
destroying, along wit/ all t/eir s,bsidiary f,nctions%
Eac/ of t/ese basic f,nctions /as -any s,bsidiary
f,nctions5 "n pacifying, one -ay pacify a disease, or
pacify an evil spirit, or -any ot/er t/ings5 "n
increasing, one -ay increase one<s life, or increase
one<s fort,ne or enBoy-ents, and so on5 "n s,bB,gating,
I
)(&
#!E (1+# OF
#
'&&+\('#.
O3
)(1
one -ay s,bB,gate a king, and so on, or s,--on /i- before one
or -any ot/er t/ings5 And in destroying, one -ay kill, e9pel
isolate, petrify, and so on5
1/ese two see-ingly disparate lists of f,nctions are related to
eac/ ot/er t/ro,g/ t/e process'prod,ct a-big,ity of t/e ter-
7f,nction57 "n Englis/, for e9a-ple, w/en so-eone says 7" went
to look at t/e constr,ction,7 /e -ig/t -ean eit/er t/at /e looked
at t/e process of constr,ction or t/at /e looked at t/e t/ing t/at
/ad been constr,cted5 #i-ilarly, 7to perfor- a f,nction7 -ig/t
-ean eit/er to perfor- a partic,lar rit,al tec/ni;,e or to ac/ieve
a specific rit,al res,lt5
1/,s any of t/e basic f,nctions -ay be ac/ieved in a variety of
ways, and t/e first list is a sa-pling of t/e rit,al tec/ni;,es t/at
-ay be ,sed5 A practitioner w/o grasps t/e appearance and t/e ego
of t/e deityEac/ieved t/ro,g/ t/e prior rit,al serviceE-ay direct
t/e divine power /e controls toward any end and t/ro,g/ any
n,-ber of t/ese tec/ni;,es% /e -ay apply t/e power of t/e -antraC
and t/e strengt/ of /is vis,aliFation directly ,pon t/e appearances
of p,blic nonreality, or ,se t/e inter-ediary of a 7recipe7 or 7-agi=
cal device7 Ge-powered water, say, or an effigy of destr,ctionHC or
/e -ay evoke t/e deity before /i- and effect,ate t/e -antra, aro,se
t/e strea- of t/e deity<s /eart wit/ tor-as, or -ake to t/e god an
appropriate b,rnt offering5
#i-ilarly, any one tec/ni;,e -ay be directed toward any n,-ber
of ends% an a-,let -ay be constr,cted to protect fro- t/ieves, to
grant long life, or to destroy an ene-yC t/e practitioner -ay pacify
wit/ a b,rnt offering in a w/ite circ,lar /eart/, increase in a yellow
s;,are /eart/, s,bB,gate in a red se-icirc,lar /eart, or destroy in
a black triang,lar /eart/5 1/ese colors and s/apes rec,r again and
again in t/e rit,als as e-ble-s of t/e fo,r basic f,nctions, /owever
t/ey are ac/ievedC t/e -andala of D,r,k,lla, for e9a-ple, contains
a 7red se-icirc,lar palace of s,bB,gation57
1/is process'prod,ct a-big,ity of f,nction -ay be clarified by
t/e acco-panying table5 Eac/ tec/ni;,e in t/e left'/and col,-n
-ay ac/ieve any res,lt in t/e rig/t'/and col,-n, and eac/ res,lt -ay
be bro,g/t abo,t by any tec/ni;,e5 "f we look B,st at t/e process
col,-n, we notice t/at t/ese f,nctions tend to fall into two -ain
types, dependent entirely ,pon t/e loc,s of t/e rit,al action5 1/,s
we -ay broadly disting,is/ between a ritual function on t/e one
/and, w/ere t/e deity is evoked in front and offerings are -ade and
t/e -antra is effectuated, and a magical function on t/e ot/er /and,
w/ere t/e deity is eit/er e-ployed directly or generated wit/in an
obBect Ga flask of water, or an a-,letH and t/e -antra is applied4
function
product
effect,ation
offerings
b,rnt offering
application
recipe
-agical device
etc5
3ragpa Bets<en contin,es /is acco,nt of t/e larger sc/e-e of
f,nctions wit/ w/at /e calls t/e middle-class ordinary -agical
attain-ents5 6ere /e lists t/ose ,niversal -agic powers of flig/t
and invisbility w/ic/ are t/e legacy of t/e "ndian yogic tradition,
and w/ic/ t/e practitioner -ay perfor- at will5 1/ere are, /e says,
t/ree ways in w/ic/ t/ese powers -ay be gained% if one<s Feal is
greatest, one -ay gain t/e- in t/is very lifeC if one<s Feal is -iddling,
t/e conditions will be s,c/ t/at one -ay gain t/e- in t/e inter=
-ediate statesEt/e $ardoEafter one diesC and if one<s Feal is least,
one -ay still gain t/e- in one<s ne9t life by one<s earnest wis/ for
t/e- in t/is life5
1/e -iddle'class -agical attain-ents, again, -ay be eit/er
general or particular4 Under t/e first /eading 3ragpa Bets<en see-s
to incl,de t/e -agical practices of t/e native 1ibetan tradition for
w/ic/ t/ere is no e9plicit warrant in t/e "ndian te9tsC t/e e9a-ple
/e gives for t/is category is t/e indigeno,s rite called 7t/e awakened
corpse57 1/is rit,al is described by 8-e 3avid'$eel in per/aps one
of t/e -ost delig/tf,l books on 1ibetan -agic ever written%
)
1/e celebrant is s/,t ,p alone wit/ a corpse in a dark roo-5
1o ani-ate t/e body, /e lies on it, -o,t/ to -o,t/, and w/ile
/olding it in /is ar-s, /e -,st contin,ally repeat -entally t/e
sa-e -agic for-,la, e9cl,ding all ot/er t/o,g/ts5
After a certain ti-e t/e corpse begins to -ove5 "t stands ,p
and tries to escapeC t/e sorcerer, fir-ly clinging to it, prevents it
fro- freeing itself5 $ow t/e body str,ggles -ore fiercely5 "t
leaps and bo,nds to e9traordinary /eig/ts, dragging wit/ it t/e
-an w/o -,st /old on, keeping /is lips ,pon t/e -o,t/ of t/e
-onster, and contin,e -entally repeating t/e -agic words5
process
pacifying
increasing
s,bB,gating
destroying
protection
long life
etc5
)() #!E (1+# OF
'&&+.('#.O3
At last t/e tong,e of t/e corpse protr,des fro- its -o,t/5 1/e
critical -o-ent /as arrived5 1/e sorcerer seiFes t/e tong,e wit/ /is
teet/ and bites it off5 1/e corpse at once collapses5
Fail,re in controlling t/e body after /aving awakened it, -eans
certain deat/ for t/e sorcerer5
1/e tong,e caref,lly dried beco-es a powerf,l -agic weapon
w/ic/ is treas,red by t/e tri,-p/ant -agician5
1/e 1ibetan w/o gave -e t/ese details described -ost vividly t/e
grad,al awakening of t/e corpse% t/e first conscio,s look w/ic/
brig/tened its glaFed eyes and its feeble -ove-ents slowly growing
in strengt/ ,ntil /e beca-e ,nable to prevent t/e agitation of t/e
B,-ping -onster and needed all /is strengt/ to /old it5 6e described
/is sensations w/en /e co,ld feel t/e tong,e iss,ing fro- t/e -o,t/
of t/e corpse and to,c/ing /is own lips, and realiFed t/at t/e
terrible -o-ent /ad co-e w/en, if /e failed to con;,er it, t/e
/orrible being wo,ld kill /i-5
1/e particular -iddle'class attain-ents, on t/e ot/er /and, are
specifically t/e eig/t great -agical attain-ents as fo,nd in t/e
"ndian B,dd/ist te9ts5 6ere 3ragpa Bets<en takes as t/e soBirce for
/is list a verse fro- t/e fo,rt/ c/apter of t/e #anlra of the Diamond
&avilionC
"
W
Eye oint-ent, foot oint-ent,
sword, do-inion over t/e ,nderwold,
-agic pill, walking in t/e sky,
invisibility, alc/e-y,
/olding t/e -antra, ,niversal sovereignty,
and s,--oning t/e /oly -aiden%
by receiving t/ese a practitioner
gains t/e dia-onds of t/e -agical attain-ents5
1/is list differs slig/tly fro- t/at given above, and -oreover t/e
verse act,ally gives eleven ite-s, w/ic/ 3ragpa Bets<en -,st so-e/ow
co-bine into eig/t5 6e gives t/e following glosses%
1H "f t/e practitioner p,ts t/e eye oint-ent ,pon /is eyes, /e
can see t/e entire triple world5
1.(H"f /e p,ts t/e foot oint-ent ,pon /is feet, /is feet beco-e
swift5
1.+H"f /e p,ts t/e sword in /is -o,t/, /e can -o,nt into t/e
sky5
1.H"f /e gains do-inion over t/e ,nderworld, /e can lift
treas,re o,t fro- ,ndergro,nd and give to beings w/atever
t/ey desire5
1.!H"f /e p,ts t/e -agic pill into /is -o,t/, no one can see /i-5
Like a nd-in-spmt /e can take w/atever for- /e wis/es, and
/e can beco-e invisible by -aking a -ark ,pon /is fore/ead%
/ence t/is ite- incl,des bot/ invisibility and -agical transfor =
-ations of for-5
+H Alc/e-y co-prises t/ree different -agical attain-ents%
1.9HAlc/e-y of life% /e can -ake /is life last as long as t/e s,n
and -oon5
1(&HAlc/e-y of body% /e can -ake /is body eternally be b,t
si9teen years old5
1(1HAlc/e-y of enBoy-ents% /e can t,rn iron and copper into
gold5
H #,--oning t/e /oly -aiden is t/e sa-e as evoking t/e
fe-ale no-in spirits5
A-ong t/e ite-s on t/e above list, 3ragpa Bets<en says, t/e
-agic pill and invisibility are t/e sa-e5 1/,s, if one considers
7s,--oning t/e fe-ale no-in spirits7 to be incl,ded ,nder t/e
general -agical attain-ents, and if one co,nts t/e t/ree sorts of
alc/e-y separately, one arrives at eig/t ite-sC alternatively, if one
incl,des 7s,--oning t/e fe-ale no-in spirits7 a-ong t/e eig/t, one
-ay co-bine t/e alc/e-y of life and alc/e-y of body into one ,nit,
and t/ere too get eig/t ite-s5 1/e re-aining t/ree ite-s in t/e
verseEwalking in t/e sky, /olding t/e -antra, and ,niversal
sovereigntyE3ragpa Bets<en considers to be t/e upper-class ordinary
-agical attain-ents, t/e /eig/t of ac/ieve-ent before reac/ing
enlig/ten-ent itself5 1o walk in t/e sky, /e says, is to travel in t/e air
wit/ a 7-agical e-anation7 of oneself5 1o /old t/e -antra is to be
able to prolong one<s life wit/ t/e -antra as long as t/e s,n and t/e
-oon s/all last5 1/e ;,ality of t/ese two -agical attain-ents is t/at
one<s body beco-es ;,ite bea,tif,l, appearing as if one were eternally
si9teen years old, t/at w/atever enBoy-ents one wis/es co-e to one
fro- t/e sky, and t/at by t/e strengt/ of one<s -agical e-anations one
-ay travel fro- B,dd/a field to B,dd/a field, to /ear t/e B,dd/a<s
Bodies of 1ransfor-ation preac/ t/e /oly Law5 And finally, to
e9ercise ,niversal sovereignty, /e adds al-ost parent/etically, is to
enBoy great fa-e and renown ,pon t/e eart/5
)9
1/ese /ig/er -agical attain-ents are generaliFed abilities t/at do
not depend ,pon specific rit,al tec/ni;,es for t/eir acco-plis/-entC
t/ey are talents t/at see- to appear spontaneo,sly in t/e co,rse of
conte-plation, and t/ey are sy-bols of t/e ac;,isition of
co-pre/ensive divine power5 As one te9t says%
*&
)(. #!E (1+# OF
"nitiated as 1ara by t/e B,dd/as,
one beco-es t/e crown Bewel of t/e Law 5 5 5
w/en one /as attained t/is precio,s initiation
one will gain all -agical attain-ents5
#o wit/ t/e rit,al t/at was e9plained to one,
one s/o,ld fir-ly enterprise for /alf a year,
offering a tor-a at t/e t/ree ti-es of t/e dayC
by t/is -antra, wit/ t/e rit,al
of flo,r and s,gar and so on,
one will attain in a drea- t/e signC
and once t/e signs /ave been s/own in one<s drea-
t/e -agical attain-ents t/e-selves will follow5
And $agarB,na offers t/is co--ent%
*1
Conte-plating in t/is way, one s/o,ld perfor- t/e recitation
neit/er too swiftly nor too slowly, neit/er indistinctly nor in s-all
-eas,re, abandoning t/e false constr,ction of nonreality 5 5 5 5
"ntent ,pon one<s obBect, one s/o,ld conte-plate for si9 -ont/s,
w/ile t/e signs of t/e -agical attain-ents arise% in t/e first
-ont/, one<s diseases and ot/er i-pedi-ents are pacifiedC in t/e
9
second -ont/, one gets wit/o,t asking t/e -ost e9cellent foodC
in t/e t/ird, one gets vario,s gar-entsC in t/e fo,rt/, one contin,=
ally gets delicacies s,c/ as betel of vario,s sortsC in t/e fift/, one
consorts wit/ wo-en adorned wit/ t/e ;,alities of bea,teo,s
for-C and in t/e si9t/ -ont/, one consorts wit/ t/e divine
wo-en of t/e gods5
1o $agarB,na, 7e9cellent food7 and 7divine wo-en7 not only -ean
t/e act,al powers of attraction and s,bB,gation Galt/o,g/ t/at is
certainly i-pliedH, b,t t/ey also sy-boliFe an interco,rse wit/ all
t/e -agic powers of delig/t, -obility, and transfor-ation5 4e -ay
consider all t/ese /ig/er -agical attain-ents, t/en, to5 be t/e
ability to perfor- w/at 3ragpa Bets<en calls 7t/e -iscellaneo,s
f,nctions to take in /and t/e sort of people w/o /ave fait/ in t/e
ordinary -agical attain-ents7C t/ese general functions are t/e con=
trol of p,blic nonreality in t/e -ost direct and ,niversal -anner, as
a spontaneo,s and in/erent res,lt of t/e practitioner<s ,nderstand=
ing and 7owners/ip57 6ence t/ese general f,nctions stand closest
to t/e soteriological f,nction of enlig/ten-ent itselfC t/e te9ts
warn of /ow easily one -ay be led astray w/en so close to t/e goal%
*)
"f one gives way to delig/t,
one<s attain-ent will be -eagerC
b,t to one w/o keeps to t/e conte-plation and recitation
even in drea- will be t/e attain-ent
of ,niversal sovereignty5
T '&&+.('#.O3
)((
And $agarB,na again co--ents%
**
"n conte-plating t/e Blessed Lady, -ost people let t/e-selves
be divertedE7da-aged7Eby t/e wo-en t/ey obtain t/ereby555555555
B,t if one is not t,rned away by te-ptation 5 5 5 t/en one is freed
forever fro- birt/, old age, and deat/C one goes to t/e P,re Lands
of t/e great -agicians and sees t/e 1at/agatas, and one gains all
t/e stages of t/e Bod/isattva5
And t/,s one<s -agic power and control are -ade co-plete by t/e
pl,nge into t/e divine E-ptiness, t/e very so,rce of t/e nonreality
of t/is world5
4e -ay, finally, s,--ariFe t/e relations/ip between t/e -agical
attain-ents and t/e f,nctions as in t/e following diagra-5
function magical attainment
soteriologicalE Ee9traordinary
rit,al
'lower
-iddle
B,pper t
16E #12UC1U2E >F FU$C1">$
4e /ave already noted /ow t/ese f,nctions tend to gro,p t/e-=
selves according to t/e loc,s of t/e 7generation7 and to t/e partic,lar
-antra rit,al t/at is ,sed t/erein5 1/e 1ibetans t/e-selves distin=
g,is/ t/ree types of generation% self'generation, generation in front,
and generation in t/e flask5 1/is last generation is t/e e-powering
of t/e water t/at will be ,sed in an initiation cere-onyC t/e water is
rendered potent by t/e vis,aliFation of t/e deity wit/in t/e flask
and t/e application of t/e -antra5 6enceEt/o,g/ t/e 1ibetans
/ave no single general r,bric for t/isEt/e ter- -ay well serve for
all t/e ti-es w/en t/e deity is generated wit/in an obBect, since t/e
rit,al process is t/e sa-e5 4e -ay t/,s draw ,p t/e following
e9plicit correspondences%
mantra generation ritual element function
conte-plation selfE rit,al service soteriological
effect,ation front evocation rit,al
application flask e-ploy-ent -agical
GobBectH
I
-agica
ordinary
general'
)(+
#!E (1+# OF #'R'
T
N&+. ('#. O3 )(
A f,ll'scale rit,al -ay ,tiliFe every ele-ent in t/is se;,ence, or it
-ay e-p/asiFe one ele-ent over t/e ot/ers5 1/is provides ,s wit/ a
basic typology of 1ibetan rit,als according to t/e predo-inant
f,nction fo,nd t/erein5
Ritual type 1C )eneral function4E1/is type class is per/aps f,rt/est
fro- t/e f,lly str,ct,red rit,al of t/e great -onastic asse-blies5
6ere are incl,ded all t/e se-irit,aliFed activities of -agic power,
perfor-ed ,s,ally in privacy and secl,sion, ranging fro- ,nstr,ct,red
feats of levitation and invisibility to t/e -ore for-ally str,ct,red rites
of 7t/e awakened corpse,7 7wind r,nning,7 and alc/e-y5 6ere t/ere
is no specific ad-inistration of t/e divine power, and t/e rites are
based ,pon a generaliFed -agical ,nderstanding and ability5
Ritual type "C 2oteriological function4E1/is type class is c/aracteriFed
by an e-p/asis ,pon t/e ac;,isition of power andXor ,nder' v standingC
often t/e greatest stress is placed on t/e Process of Perfection, as
per/aps best e9e-plified by t/e 7si9 yogas of $aropa57 B,t /ere too are
incl,ded t/ose preparatory conte-plations of t/e rit,al service w/ere
t/e divine power is ac;,ired t/ro,g/ t/e contemplation of the mantra as
well as t/ro,g/ t/e final dissol,tion of t/e divine appearance and ego
into E-ptiness5
Ritual type *% Ritual function4EUnder t/is category are all t/e
rit,als of offering, w/ere t/e obBect of t/e offerings, divine or de-onic, is
evoked before t/e practitioner5 "f t/e evocation is divine, t/is type
class incl,des t/e effectuation of the mantra, b,t t/e rit,al type is
also ,sed in t/e bribery and coercion of lower spirits and of frankly
de-onic forces5 1/e offerings -ay range fro- si-ple tor-as to b,rnt
offerings to all t/e co-ple9ities of a Fo,r 8andala >ffering5
Ritual type _C 9agical function4E6ere we find per/aps t/e widest
variety of tec/ni;,es5 1/e practitioner -ay apply the mantra directly
,pon p,blic nonreality Gas in erecting a conte-plative 7tent of
protection7 abo,t t/e person of a patronH, or /e -ay ,se so-e p/ysical
inter-ediary Gas in -aking potent t/e cleansing water at t/e start of a
rit,alH, b,t in every instance t/e power is applied to so-e partic,lar
and palpable obBect, w/et/er it be an a-,let of protection, an effigy of
destr,ction, or t/e vis,aliFed /eart of so-e distant person5 8any ti-es,
too, bot/ tec/ni;,es are ,sed toward a single end% in an initiation,
for e9a-ple, t/e recipient is cleansed
of obsc,ration and e-powered in body by t/e -aster<s vis,aliFation
and application of t/e -antra directly ,pon t/e disciple, and also by
t/e -agically potent water t/at /e /as generated in t/e flask5 1/ese
rit,al types -ay be depicted as follows%
mantra ritual type
e/amples
awakened corpse
alc/e-y
self conte-plation soteriological
front effect,ation rit,al
obBect application -agical
1/ese types are t/e blocks fro- w/ic/ rit,als are constr,cted, and t/e
predo-inant f,nction flavors t/e entire perfor-ance5 B,t we -,st
bear in -ind t/at it is rare to find any one rit,al type in total
isolation, especially in co--,nal rit,al activityC t/e perfor-ance of
any f,nction re;,ires t/e prior rit,al service of t/e deity, and -any
perfor-ances in t/e rit,al and -agical type classes begin wit/ a self'
generation Gno -atter /ow perf,nctoryH as a sy-bolic reenact-ent of
t/e ac;,isition of t/e divine power, before it is t/en directed toward a
rit,al evocation or -agical e-ploy-ent5 1/,s t/e paradig- rit,al
f,nction of t/e b,rnt offering is still preceded by a brief self'generation
as its 7rit,al service,7 and we /ave noted before t/at any rit,al of
offering Geven wit/o,t e9plicit self'generationH is always t/e delayed
second /alf of a f,ll'scale evocation5 B,t in all t/ese cases it is t/e
rit,al f,nction of approac/, offering and effect,ation w/ic/ for-s t/e
central -otif of t/e entire cere-ony5 Again, an initiation, fro- t/e
recipient<s pointof view, is a -agical f,nction perfor-ed ,pon /is
person, b,t t/e officiating -aster -,st perfor- at least briefly Gin
privateH bot/ t/e rit,al service and t/e evocation of t/e deityEt/e
self'generation and t/e generation in frontEbefore /e proceeds to t/e
-agical operation t/at is t/e foc,s of t/e cere-ony5 #i-ilarly, t/e
t/read'cross rit,al Gto be e9a-ined laterH begins wit/ a brief rit,al
ritual type
general
locus of poBer
nonreality
si9 yogas
rit,al service
b,rnt offering
fo,r -andalas
initiation
t/read'cross
service and evocation, b,t t/en it e-p/asiFes bot/ a special rit,al
f,nction of tor-a offering to vario,s -alevolent spirits and t/e -agical
f,nction of t/e t/read'cross itselfC /ere it is t/e co-bination of -otifs
w/ic/ provides t/e perfor-ance wit/ its acknowledged efficacy and
its special dra-atic flavor5
)(!
#!E (1+# OF #'R'
'&&+.('#.O3 )(9
1/,s -ost co--,nal rit,al activity centers ,pon t/e rit,al of
evocation, wit/ t/e rit,al of offering as a specialiFed and abbreviated
version t/ereof5 1/e f,ll'scale evocation provides t/e -ost co-plete
o,tline of rit,al activities, and t/e partic,lar rit,al types -ay often
be seen as selections fro- t/is t/oro,g/going progra- or as e-p/ases
,pon one or anot/er of its portions5 "t -ay, t/en, aid o,r ,nderstanding
of w/at follows if we /ere reprod,ce t/e co-plete o,tline of an
evocation of 1ara, w/ic/ for-s t/e skeleton of Dong'trii rinpoc/<e<s
e9tensive corp,s ,pon t/e goddess%
*.
1 Preparations% cleaning t/e asse-bly /all, erecting t/e altar,
and so on
) Basics
)51 Preli-inaries
1()HEvoking t/e cleansing water
1(*HE9pelling /indering de-ons and erecting a circle of
protection
1(.HE-powering t/e place and t/e ,tensils
4e -ay note briefly t/at t/ese preli-inaries are act,ally a -agical
f,nction, ,tiliFing bot/ t/e device of t/e cleansing water and t/e
direct i-position ,pon nonreality of t/e vis,aliFed circle of protectionC
-any rit,als add f,rt/er a preli-inary rit,al f,nction, w/erein t/e
/indering de-ons are s,--oned before t/e asse-bly and offered a
7preli-inary tor-a7 as a bribe to depart t/e sacred precincts% if t/ey do
not accept t/ey are t/en forcibly and -agically e9pelled wit/ t/e fierce
-antra and t/e 7-agic -,stard seed57
1/e first part of t/e rit,al begins, consisting, as we /ave noted, in
t/e following%
ritual element
'rit,al serviceE
)5) 2it,al proper )5)1
#elf'generation )5)11
Preli-inaries
)5)1151 >rdinary
1((HIoing for ref,ge
1(+HAwakening t/e t/o,g/t of enlig/ten-ent
)5)115) E9traordinary
1(H1/e stock of -erit% t/e sevenfold office
1(!H1/e stock of knowledge% t/e #>$JA1A -antra
)5)1) Basics
)5)1)51 Process of Ieneration
)5)1)511 1/e yoga wit/ t/e deity Gself'generationH
1(9HFo,rfold generation
1+&H>fferings and praise
1+1HMivid appearance and fir- ego
)5)1)51) 1/e yoga wit/ t/e recitation Gconte-plation
of t/e -antraH
1+)HMis,aliFation of t/e -antra
1+*H2ecitation of t/e -antra
)5)1)5) Process of Perfection
1+.H4it/ signs
1+(H#ignless
)5)1* Concl,ding acts
1++HArising in t/e body of t/e deity
1+H>t/ers
4/en t/is portion of t/e rit,al o,tline is s,bordinated to t/e evocation
t/at follows, it stops wit/ t/e practitioners 7arising in t/e body of t/e
deity7 after t/eir dissol,tion into t/e so,rces of t/e power t/ey will
evoke5 4/en ,sed as a rit,al service in solitary conte-plation,
/owever, t/e secl,ded yogin will perfor- t/e rit,al over an entire
conte-plative periodEabo,t fo,r /o,rsEreciting t/e -antra as
-,c/ as /e can in t/e ti-e allotted and concl,ding t/e w/ole period
wit/ t/e Process of Perfection5 Between t/ese conte-plative periods
t/ere are -any s,bsidiary concl,ding acts /e can perfor-, to 7fill in7
t/e recitationC t/e o,tline provides a sa-pling of t/ese -iscellaneo,s
rit,al f,nctions%
1+!H1or-a offering
1+9H8andala offering
1&HPraise
11HCirc,-a-b,lation
1)HBat/ing t/e deity
1*HPrayer
1.H4ater offering
1/e rit,al t/en proceeds to t/e second part, w/ic/ is /ere t/e
str,ct,ral analog,e of t/e Fo,r 8andala >ffering e9a-ined in
c/apter i5 "t consists, again, in t/e following%
function
'soteriological
generalion
'self
mantra
conte-plation'
)+& #!E (1+# OF
mantra generation ritual element function
effect,ation front evocation rit,al
)5)) Ieneration in front
1(HIenerating t/e c/ief deity
1+H"nviting t/e ot/er g,ests
1HAcc,-,lating t/e stocks Ggeneration in frontH
1!H>fferings and praise
19HE-powering t/e offerings
1!&H1/e two waters and t/e five gifts
1!1H1/e five sense gratifications
1!)H#ens,o,sness, and so on
1!*H1/e precio,s ge-s of severeignty
1!.H1/e signs of good fort,ne
1!(H1/e s,bstances of good fort,ne
1!+H1/e -andala
1!H8iscellaneo,s offerings
)5)).51& Praises
)5))( 2ecitation Geffect,ation of t/e -antraH
"n special casesEas in t/e b,rnt offeringEan entirely different
se;,ence -ay be s,bstit,ted for t/at given /ere, or t/is sa-e se =
;,ence -ay be ,sed alone as a rit,al of offering5 "n any event, if
t/is evocation is t/e foc,s of t/e rit,al, t/e practitioners t/en pro=
ceed directly to t/e concl,ding acts given below5 Again, t/is -,c/
of t/e rit,al -ay si-ply be a preli-inary to t/e special rit,al andX
or -agical f,nctions to be ,tiliFed toward a specific end, s,c/ as t/e
appease-ent, entrap-ent, and e9p,lsion of evil spirits, or t/e ini =
tiation of a disciple5 1/is ne9t portion of t/e rit,al t/en consists in
eit/er or bot/ of t/e following sets of
corresponding ite-s%
ritual element
Eevocation
application flaskE E e-ploy-ent -agical
GobBectH
1/e rit,al o,tline, not being based ,pon t/ese specialiFed perfor-=
ances, gives t/is portion tersely as follows%
1!!HIeneration in t/e flask
1!9H1or-a offering
)5 #etting ,p t/e altar for t/e pcf
Fo,r 8andala >ffering5 ~M``<
1
15 Coating t/e
food tor-as
wit/ b,tter5
functio
n 'rit,al
generation
front
mantra
)+1 '&&+.(
'#.O3
1.5 1/e entire str,ct,re tied
aro,nd t/e o,tside wit/ t/read
and set on t/e altar facing t/e
asse-bly% note t/e /,ndred
b,tter la-ps in front5
1(5 Carrying t/e t/read'cross
down t/e -o,ntain5
1+5 1/e -,ltit,de tor-as5
And finally t/e o,tline gives t/e following concl,ding acts%
)5* Concl,ding acts
.H >fferings and praise
(H Prayer
+H Confession of fa,lts in t/e rit,al
H Process of 7gat/ering in7 t/e deity in front
!H 3edication of -erit
9H Earnest wis/
1&HBenediction% 7verses of good fort,ne7
"n t/e pages t/at follow " give so-e e9a-ples of eac/ rit,al
type, ,sing as t/e basic -aterials t/e rit,als perfor-ed for 1ara5
Ritual type 1C )eneral function4 EA-ong t/e -e-bers of t/is
type class are not only t/e general powers of flig/t and transfor-a=
tion b,t also certain standard -agical operations w/ose potency
resides in t/e -aterials t/e-selves rat/er t/an in any conte-plative
proced,re by t/e practitioner5 1/ese operations still re;,ire t/at
t/e practitioner ac;,ire a large a-o,nt of generaliFed power if /e
is to be s,ccesf,l in t/eir perfor-ance5 6ere especially are s,c/
general f,nctions as alc/e-y5 As an e9a-ple of t/is generaliFed
application of rit,ally ac;,ired power, we -ay ;,ote fro- a s/ort
alc/e-ical treatise incl,ded in t/e corp,s of Dongtrii rinpoc/<e,
devoted partic,larly to t/e alc/e-y of life, as appropriate to a work
on 4/ite 1ara%
*(
"t says in t/e #antra of the Red 2layer of DeathC
%;
78i9 toget/er
arura J9yro$alan ar-unaK, churura M(rataegus pinnatifidaK, $hrn-
gara-a JEclipta prostralaK, piling J&iper longumK, pepper, and iron
filings wit/ /oney and s,gar and roll t/is into pills5 By eating
t/ese for one -ont/, one will live for t/ree /,ndred years57
And t/e 8aster Dokila, in /is #reatise on the &rotection of
+ife,
%I
gives t/e following easy recipe% e;,al parts of b,tter,
/oney, and -ilk -i9ed in a vessel of oilC add one part barley -alt5
3ecant and eat5 4it/in si9 -ont/s one<s nails and teet/ will be
brig/t, and one can live for a t/o,sand yearsC t/e sign t/ereof is
t/at one<s eyes beco-e s/arp and strong5
Irind t/e dried root of t/e nyeshing J&olygonalum fakatumK
into a fine powder and -i9 it wit/ -ilkC w/en t/is 7t,rns,7 c/,rn
it into b,tter and eat it every -orning for twenty'one days, to
clear away all diseases fro- one<s body5 "f one eats t/is for si9
years, one will gain life and freedo- fro- t/e constr,ction of
nonreality5
8i9 t/e t/ree fr,itsEarura, $arura J#erminalia che$ulaK, and
chururaEwit/ powdered $hrngara-a, b,tter, and /oney, and eat
#!E (1+# OF #'R'
it5 As t/e -edicine is being digested, eat so-e rice boiled wit/
-ilk, and one can live for t/ree /,ndred years wit/ s/arp eyes
and no disease5
2,b a syr,p of t/e t/ree fr,its into an iron vessel, rinsing it
bot/ day and nig/tC -i9 into t/is /oney and b,tter, and eat it5
Preparing eno,g/ for a year, one can live for t/ree /,ndred years,
cleansed of disease, nails and teet/ brig/t, voice as sweet as a
c,ckoo5
5 5 5 6ere, $hrngara-a is a -edicine w/ose na-e -eans 7king
bee57 "t is also called markava, kesaran-ana, and so on Nall "ndian
na-es for Eclipta prostrataK4 As a -edicine, its distillation t,rns
one<s /air black5
1/e a,t/or contin,es wit/ a lengt/y disc,ssion of t/e vario,s
1ibetan translations of t/e na-es of "ndian -edicines, b,t t/is
brief e9cerpt s/o,ld s,ffice to e9e-plify t/e rit,als of general f,nc=
tion, t/e se-irit,aliFed ,tiliFation of t/e practitioner<s co-pre/en=
sive -agical ,nderstanding and ability5
Ritual type "C 2oteriological function4E2it,als w/ose ai- is spe=
cifically and e9cl,sively soteriological are al-ost invariably associ=
ated wit/ t/e /ig/ patron deities of t/e -onastic c,lt5 4e /ave
already seen t/at t/e si9 yogas of $aropa are derived fro- t/e
Processes of Perfection fo,nd in t/e different 1antras of t/e 6ig/est
Joga5 1ara<s soteriological f,nction is t/,s s,bs,-ed ,nder /er
rit,al service, and it is e9a-ined in detail in c/apter iii, w/ere
t/e rit,als for t/e ac;,isition of /er divine power are disc,ssed5
Ritual type %C Ritual function4E4e /ave already seen t/at if
t/e deity is generated in front, as for t/e effect,ation of t/e -antra
Gor t/e aro,sing of t/e deity<s /eartH, t/e offering of tor-as, or t/e
-aking of b,rnt offerings, we -ay consider t/is f,nction to be 7rit=
,al57 4e /ave also noted, /owever, a n,-ber of minor ritual funcF
tions inserted into t/e -aBor rit,al o,tline at vario,s places5 6ere
t/e obBect of t/e offeringEt/e 7g,est7Eis not necessarily a divine
being, b,t -ay well be a de-on to be s,borned fro- /is -alevolence
by a tor-a offering% s,c/ is t/e -inor rit,al f,nction of t/e prelimF
inary torma, w/ere t/e /indering de-ons are e9pelled and t/e
li-its of t/e sacred area are set or 7c,t off57
For t/ese fierce p,rposes, t/e practitioners vis,aliFe t/e-selves
as 6ayagriva, t/e 7fierce patron7 of t/e Pad-a Fa-ily of w/ic/
1ara is a -e-ber, and t/ey offer t/e preli-inary tor-a as part of
t/e erection of a circle of protection abo,t t/e place of evocation5
1/e de-ons are ;,ite frankly bribed to leave t/e area, and t/ose
'&&+.('#.O3
)+*
w/o obstinately re-ain are forcibly e9pelled wit/ t/e -ost fear=
so-e t/reats5 1/,s t/e asse-bly recites%
"nstantaneo,sly " beco-e t/e /ig/est /orse 6er,ka, fierce and
blaFing wit/ ,nbearable brilliance, like t/e fire at t/e destr,ction
of t/e ,niverse5
1/e preli-inary 7tor-a for t/e /indering de-ons7 is cleansed wit/
>8 6AJAI2"MA 6U8 P6A1K and p,rified into E-ptiness wit/
t/e #MAB6AMA -antra, fro- w/ence it is conte-platively re=
created %
Fro- t/e real- of E-ptiness co-es B62U8, and fro- t/at a
Beweled vessel, vast and broad, wit/in w/ic/ are >6 A6 6U8C
t/ese -elt into lig/t and beco-e a tor-a, divine in color, s-ell,
taste, and strengt/5
1/en, wit/ t/eir /ands in t/e flying'bird gest,re, t/e practitioners
e-power t/is vis,aliFed tor-a by reciting >8 A6 6U85 t/ree
ti-es, wit/ 6A 6> 62l6 at t/e end5 1/e g,ests are s,--oned
wit/ t/e iron'/ook gest,re and >8 #A2MA'B6U1A ADA2#AJA
7#,--on all de-onsK7 LA6 K 1/en t/e tor-a is presented to t/e-
by reciting t/ree ti-es%
>8 #A2MA'M"I6$A$ $A8A6 #A2MA'1A16AIA1EB6J>
Ml#MA'8UD6EB6JA6 #A2MA16A'D6A8 U3IA1E
#P6A2A$A "8A8 IAIA$A'D6A8 I26$A "3A8 BAL"8
1E #MA6AK
6U8 62l6K 1/e /osts of evil spirits, /indering de-ons, ,
and g/osts del,ded by t/e appearance of d,ality% C let t/e-
accept t/is tor-a and depart to t/eir own place K
[ 1/en t/is rit,al f,nction is s,pple-ented by a -agical f,nction,
and t/e de-ons are e9pelled by reciting 6U8 6U8 6U8 K and t/e
fierce -antra%
% O SU&HA$" SU&HA$" HU HU PHAT' O #RH$A
#RH$A HU HU PHAT ' O #RH$APAYA #RH$APAYA
HO(HO PHAT' O A$AYA HOH' &HA#A)A$*)A+RA
HU HU PHAT'
7>8 p,rifier, p,rifier 6U8 6U8 P6A1K >8 seiFe, seiFe 6U8
6U8 P6A1K >8 grasp, grasp 6U8 6U8 P6A1K >8 lead
away 6>6 K 3ia-ond of t/e Blessed >ne 6U8 6U8 P6A1K
And t/ere is t/e scattering of -agic -,stard seed, t/e b,rning of
gugii incense, and t/e raging so,nds of t/e t/ig/bone tr,-pet and
....
! | i '
#!E (1+# OF #'R'
fierce -,sic5 1/en t/ere is vis,aliFed t/e circle of protectionE7a
dia-ond gro,nd, fir- everyw/ere, wit/ fence, lattice, tent, c,rtains,
and blaFing fire of knowledge7Ein an evocation t/at is c/aracter=
istically terse%
1/e real- of t/e Body of t/e 3/ar-a, t/e deific -antra of
t/e knowledge of nond,ality% t/e self'created essence, t/e
partitioning -andala K MAL2A 2AD#A 2AD#A
73ia-ondK protect, protect7 B62U8 K
*!
4e /ave seen anot/er e9a-ple of t/is sort of -inor or s,bsidiary
rit,al f,nction in t/e concl,ding tor-a offerings of t/e Fo,r 8an=
dala >ffering5 1/e Fo,r 8andala >ffering itself is an e9a-ple of a
ma-or ritual function, w/ere t/e foc,s of t/e entire cere-ony centers
,pon t/e evocation of t/e deity% t/is is t/e rit,al type properly
speaking5 Per/aps t/e -ost i-portant of t/ese f,ll'scale rit,al
f,nctionsEoften perfor-ed separatelyEis t/e $urnt offering4 Les'
sing /as reported e9tensively ,pon t/is rit,al,
*9
b,t /ere " give B,st a
s/ort e9a-ple of a b,rnt offering for 1ara w/ic/ is incl,ded in
t/e corp,s of Dongtrii rinpoc/<e5
.&
Beca,se 1ara is basically a peacef,l deity, t/e b,rnt offering
ac/ieves only two of t/e fo,r f,nctions, pacifying and increasingC
to evoke 1ara to s,bB,gate or destroy wo,ld be o,t of c/aracter for
/er Gb,t see t/e rit,als of s,bB,gation of D,r,k,lla, belowH5 1/e
b,rnt offering -ay be perfor-ed as an addend,- to a large rit,al
of evocation or at t/e end of a period of rit,al service to correct any
errors or fill in any o-issions Gin w/ic/ case it is a -inor rit,al f,nc=
tionHC or t/e b,rnt offering -ay be perfor-ed by itself as t/e -ost
i-portant part of t/e rit,al, as a p,re e9ercise of power in a rit,al
f,nction toward a specific end, s,c/ as t/e pacifying of one<s own
sins or of a co--,nity<s diseasesC in t/is instance t/e b,rnt offering
is t/e -aBor rit,al f,nction and t/e cere-ony for pacifying s/o,ld
be perfor-ed d,ring t/e fortnig/t of t/e waning -oon, and t/at for
increasing d,ring t/e fortnig/t of t/e wa9ing -oon Gfor so,nd
astrological reasonsH5 #,c/ special'p,rpose b,rnt offerings -ay go
on for weeks at a ti-e5
1/e efficacy of t/is rit,al f,nction is given in t/is verse%
"n order to acco-plis/ t/e vario,s f,nctions, we
s/all e9plain t/e f,nction of t/e b,rnt offering5 "t is
said% in t/e -o,t/ of Agni t/e b,rnt offering is
very fir-C
7
'&&+.('#.O3
by t/e b,rnt offering are t/e deities satisfied, and
satisfied t/ey grant t/e -agical attain-ents5 Every
g,arantee of t/e -antra is f,lfilled by t/e b,rnt
offering5
71/,s,7 says Dongtrii rinpoc/<e, 7t/e deities are -ade to f,lfill t/e
g,arantees of t/e rit,al and t/e -antra and to grant ;,ickly t/e
res,lt t/at one desires57
1/e rit,al begins wit/ t/e preparation of t/e /eart/5 1/e -onks
approac/ t/e place w/ere t/e b,rnt offering will be perfor-ed and
say% 7" a- beco-e t/e 3ia-ond Fierce 6U8 #/o,ter, /olding -y
vaBra and bellK7 1/ey recite t/e -antra 6U8 6U8 6U8 6U8 K
seven ti-es and offer a preli-inary tor-a as a bribe for t/e depar=
t,re of any /indering de-ons w/o -ig/t be present, and t/ey e9pel
t/e obd,rate spirits w/o re-ain by reciting t/ree ti-es% >8 A6
6U8 K >8 6A$A ""A$A D2>36A 7Dill, kill, fierce one K7 6U8 K
"f t/e b,rnt offering is being perfor-ed on t/e sa-e spot w/ere a
-andala was previo,sly generated, /owever, t/is e9p,lsion of evil
spirits is ,nnecessary, beca,se t/e piece of gro,nd is already
p,re5
1/en t/ere is set o,t a ro,nd tableEpacifying is perfor-ed in a
circ,lar /eart/Eand it is spread wit/ w/ite sandalwood or so-e
ot/er w/ite s,bstance5 Upon t/e covering are drawn t/e fo,r
7Bra/-a lines7 and t/e fo,r 7corner lines,7 for-ing t/e eig/t spokes
of a w/eel5 4it/ a -arking t/read one span long t/ere is drawn
fro- t/e center a circ,lar line abo,t t/ese spokes, and fo,r fingers
beyond t/e circle are drawn t/e two circ,-ferences called muren
and k*acf(er7 aro,nd t/e latter is drawn anot/er larger circle w/ose
radi,s is twice t/e distance fro- t/e center to t/e muren, and on
t/is circle, bisecting t/e angles wit/ a co-pass, fo,r corners are
c,t o,t in t/e fo,r directions5 1/ese corners are connected to for-
a s;,are, and anot/er s;,are is added two fingers beyond t/at5 1/en
in t/e -iddle is drawn an eig/t'petaled lot,s, wit/ its ant/ers e9=
tending to t/e muren7 on t/e k*ach*er is drawn a garland of vaBras,
and a /alf'-oon wit/ a vaBra /andle is drawn in eac/ of t/e fo,r
corners5 "n t/e center of t/e lot,s is drawn an ,tpala flower, eig/t
fingers large, -arked wit/ a vaBra5
All t/ese lines N/ere% rekha 7fences7O are drawn on t/e w/ite back=
gro,nd wit/ ,n-i9ed colors5 >n t/e first circ,lar line Gfo,r fingers
inside t/e two circ,-ferencesH is erected a ro,nd wall of 7sweet's-el=
ling firewood,7 on w/ic/ are placed 7co-b,stibles7 s,c/ as kerosene
)+(
)++ #!E (1+# OF '&&+.('#.O3
267
or tinglo Gs-all la-ps -ade o,t of flo,rH to /elp t/e wood catc/ fire
easily5 1/ese rat/er co-ple9 instr,ctions -ay be clarified by
fig,re )!5
Fig5 )!5 3rawing t/e /eart/5
>n t/e left of t/e 3ia-ond 8aster are placed a large and a s-all
vessel of water, a vessel of cleansing water, t/e five gifts, a large and a
s-all 7ro,nd w/ite tor-a7Efor 1ara and Agni respectivelyEand a
kusa-grass sprinkler5 >n /is rig/t are arranged in t/eir proper order
t/e b,rning -aterials, s,c/ as t/e -elted b,tter and t/e yamshing,
s-all sticks of wood w/ose ends are tri--ed to rese-ble lot,s flowers5
All t/e -aterials for t/e 7worldling7 Agni are -i9ed toget/er in one
plate, w/ile t/ose for 1ara, t/e 7s,pra-,ndane deity,7 are p,t in
separate plates5 1/ere is set o,t a larger ;,antity of t/e -aterials to
be ,sed for t/e partic,lar p,rpose of t/e rit,al, s,c/ as black
sesa-,- for pacifying sins, w/eat for pacifying diseases, and so on5
1/en, between t/e 3ia-ond 8aster and t/e /eart/ is placed t/e
meyo, a stone carved wit/ pict,res of strea-s, clo,ds, and -o,ntains and
t/e syllable MA8Et/e 7seed7 of waterEw/ic/ serves as a protecting
wall against possible e9pos,re to 7fire poison57 Between t/e 3ia-ond
8aster and t/e meyo is placed a bell, and in front of t/at a vaBraC
between t/e- t/e two ladles ,sed for po,ring li;,ids and solids into
t/e fire are laid down face to face Gsee fig5 )9H, and finally a b,ndle of
kusa grass is added5
.1
Fro- t/is point on t/e 3ia-ond 8aster is tec/nically a Medic
s
age, and as s,c/ /e re-ains ,n-oving in /is cross'legged post,re,
~wearing /is w/ite gar-ents and t/inking only t/e proper t/o,g/ts% for
pacifying, /is t/o,g/ts -,st be cal-C for increasing, /e -,st t/ink
ric/ and powerf,l t/o,g/tsC for destroying, /is t/o,g/ts -,st be
awesone and terrifying5
Fig5 )95 Ladles for li;,ids GtopH and solids Gbotto-H5
"f t/e b,rnt offering is being perfor-ed in connection wit/ a
larger rit,al of evocation or offering, by t/is point in t/e -aBor
rit,al o,tline t/e self'generation will already /ave been co-pletedC if
t/e b,rnt offering is being perfor-ed independently, t/e participants
now first go t/ro,g/ t/e self'generation and its conte-plation of t/e
-antra, ending wit/ t/e 7gat/ering in and arising7 of t/e Process of
Perfection5 1/en, arisen fro- E-ptiness in t/e body of t/e deity and
grasping /er ego, t/ey e-power t/e cleansing water and sprinkle it
,pon t/e dwelling and t/e ,tensils as t/ey recite% >8 MAL2A'
A821A'DU$3AL" 6A$A 6A$A 6U8P6A1 K >8 A6 6U8K
1/ey t/en conte-platively re'create fro- E-ptiness and e-power
t/e offerings, and t/ey vis,aliFe t/at all t/e i-p,rities of t/e b,rning
-aterials are cleansed awayC t/e 3ia-ond 8asterE/is bell in /is left
/and and /is vaBra in /is rig/t, w/ere t/ey will re-ain t/ro,g/o,t t/e
entire rit,alEe9tends /is forefinger in t/e one'pointed'vaBra gest,re
to to,c/ eac/ -aterial in t,rn, and t/e participants recite >8
#MA6AK t/ree ti-es5 1/e specially tri--ed yamshing firewood is
e-powered by reciting t/ree ti-es >8 A6 #MA6A K, t/e -elted
b,tter by reciting t/ree ti-es >8 n2l8 #MA6A K, all t/e grain by
reciting t/ree ti-es >8 L2"8 #MA6A K, and all t/e ot/er -aterials by
reciting t/ree ti-es >8 DU2U DU2U #MA6AK
k<ac/<er
-,ren
ro,nd line
Bra/-a lines
East
)+! #!E (1+# OF '&&+.('#.O3
1/e act,al lig/ting of t/e fire is acco-panied by its conte-plative
e;,ivalent, t/e vis,aliFation of t/e fire'god Agni, to w/o- t/e first
b,rnt offerings are -ade5 1/e 3ia-ond 8aster takes so-e fire wit/
>8 A6 6U8 Gnowadays t/is is recited w/ile lig/ting a -atc/H and
wit/ it /e kindles a la-p, w/ic/ /e sprinkles wit/ cleansing water
w/ile reciting t/e A821A -antra5 1/en, still reciting t/e -antra,
/e circ,-a-b,lates t/e /eart/ and places t/e la-p inside it, saying
>8 MAL2A LMALA LMALA 73ia-ond, blaFeK blaFeK7 6U8 K 1/e
firewood in t/e /eart/ is kindled wit/ a fan w/ile reciting 6U8
6U8K and as t/e fla-es begin to blaFe t/e /eart/ is cleansed wit/ t/e
A821A -antra and p,rified wit/ t/e #MAB6AMA -antraC fro-
t/e E-ptiness t/ereof t/e fire is conte-platively re'created, evoked in
its divine for- of t/e god Agni%
Fro- t/e real- of E-ptiness is 6U8, arising fro- w/ic/ is a
ro,nd w/ite /eart/ of pacifying, a f,ll c,bit deep, encircled wit/ t/e
muren and k*ach*er, t/e corners of t/e table -arked wit/ /alf'-oons
and vaBras, t/e s/ape of a f,ll'blown lot,s, clear and ,nobstr,cted5
"nside it, fro- 2A8 Nt/e seed of fireB is t/e circle of fire, -arked
wit/ a 2A8 t/at in t,rn transfor-s into t/e w/ite Agni of
pacifying, /olding a rosary in /is rig/t /and and a ladle in /is left,
/is crest adorned wit/ Mairocana, s,rro,nded by a garland of w/ite
tong,es of fla-e, sitting ,pon a w/ite gelded /e'goat in t/e cross'
legged post,re, wearing w/ite clot/es and orna-ents, /is plaited
/air bo,nd ,p on /is /ead5
1/e knowledge being is t/en s,--oned% 7Fro- -y own /eart lig/t
radiates fort/, inviting fro- t/e so,t/east Agni and all /is retin,e57
1/e -onks beckon t/e knowledge being by raising t/eir /ands in
t/e ref,ge gest,re, t/eir t/,-bs at t/e level of t/eir ears, and
t/ey invite /i- wit/ t/e verse and -antra%
>8 K Co-e /ere, co-e /ere, great ele-ent, /ig/est
Bra/-an sage of t/e godsC t/at yo, -ay accept t/is
food of clarified b,tter co-e forward and partake K
>8 AI$AJE 8A6A'1ELA6 #A2MA'DA28A'P2A#A36A'DA
8A6A'B6U1A 3EMA'2#"'3M"LA'#A1MA$ $R%"&VA
A6U1"8 A6A2A A#8"$ #A$$"6"1>'B6AMAK
7>8 AgniK Ireat blaFe, acco-plis/er of all rit,als, great ele-ent,
powerf,l one of t/e gods, sages, and twice'born K Irasping o,r
sacrifice, take itK Be /ere close at /and K7
3ia-ond 8aster sprinkles t/e /eart/ wit/ t/e cleansing water
a
nd
t/e -onks recite t/e A821A -antra to e9pel any /indering de-ons
w/o -ig/t /ave taken advantage of t/e invitation to intr,de ,pon t/e
sacred precincts5 And wit/ LA6 6U8 BA8 6>6 K 7t/e knowledge
being beco-es indissol,bly one wit/ t/e sy-bolic being57 1/en t/e
3ia-ond 8aster arranges b,ndles of kusa grass in t/e eig/t
directions aro,nd t/e /eart/, wit/ t/eir tips pointing to t/e rig/t, and
t/e -onks recite%
>8 K 1/is kusa grass, p,re and virt,o,s,
t/e -ost e9cellent /eart of all t/at springs fro- t/e eart/,
is t/e cleansing s,bstance of t/e 1/ree Lewels,
is t/e cleansing s,bstance of Bra/-a K
By t/is -ay all de-ons w/o wo,ld /inder -e be pacified, -ay all
-isfort,nes be pacified K >8 MAL2A#A11MA A6 K
1/en, w/ile scattering water wit/ t/e kusa-grass sprinkler, an
oblation is po,red fro- t/e s-all vessel of water into a basin, and it
is offered wit/ t/e -antra% >8 A6 62""" P2AMA2A'#A1DA'
2A216A8 A2I6A8 P2A1lCC6A 6U8 #MA6A K 1/e series of
gifts are t/en presented to Agni, wit/ t/e proper gest,res and t/e
-antras fro- >8 MAL2A'PU#PE A6 6U8 t/ro,g/ >8 MAL2A'
#AB3A A6 6U8, and /e is praised as follows%
Lord of t/e world, son of t/e -ost powerf,l Bra/-a,
initiated by 1ADD", king of fire'gods, b,rning all
defile-ents wit/ t/e /ig/est wisdo-% " bow to Agni, t/e
#eiFer K
And /e is 7bo,nd to /is oat/7 wit/ t/e -antra%
>8 MAL2A'A$ALA 8A6A'B6U1A LMALA LMALA #A2MA'
B6A#8"'DU2U #A2MA'3U#1A$ 6U8 P6A1 K 32#JA LA6
6U8 BA8 6>6 #A8AJA# 1MA8 #A8AJA 6>6K
7>8 3ia-ond fire, great ele-ent, b,rn 1 b,rn K red,ce to as/es all
sins K 6U8 P6A1 K Beco-e visible K LA6 6U8 BA8 6>6 K Mow
yo,r oat/ 6>6 K7
After t/e god /as t/,s been bo,nd t/ree ti-es, /is offering of
li;,id b,tter is po,red seven ti-es into t/e fire wit/ t/e two ladles
Gsee pi5 +H, repeating t/e sa-e -antra eac/ ti-e, as t/e practitioners
vis,aliFe%
>n Agni<s /eart is 6U8, and /is tong,e is a one'pointed vaBra
-arked wit/ 2A85 1/e -o,t/s of t/e ladles too are -arked wit/
6U85
270 #!E (1+# OF #'RX
'&&+.('#.O3
)1
>8 AI$AJE A3"MJA A3lMJA AM"#7A AMl#A 8A6A'
#2"JE 6AMJA'DAMJA'MA6$AJA 7Agni, s/ine, s/ineK ap=
proac/, approac/K Ireat IloryK Conveyor of offerings and sa=
crificeK7 All -y -isfort,nes, -y sins, obsc,rations, obstacles,
diseases, and ,nti-ely deat/ #A$1"8 DU2U #MA6AK
Likewise, wit/ t/e sa-e -pntra, t/e god is offered t/ree ti-es t/e
tri--ed yamshing firewood, and 7as -any ti-es as /e t/inks fit7 t/e
3ia-ond 8aster b,rns t/e offering of all t/e different b,rning
-aterials t/at were -i9ed toget/er in a single vessel, ,ntil /e po,rs a
final offering of li;,id b,tter into t/e fire wit/ >8 AI$AJE
#MA6A K 7>8 K For Agni #MA6A 17
"t is t/e f,nction of t/e fire'god Agni to convey to t/e deity t/e
offerings t/at will be presented to /erC t/,s /e was evoked and
bo,nd to t/is f,nction, and /e was -ade offerings w/ic/ /e 7ate7 wit/
/is /ollow tong,e5 1/is co-pletes t/e rit,al for t/e worldling Agni, and
wit/ confidence t/at t/e divine fire will do all t/at is re;,ired, t/e
rit,al proceeds to t/e evocation of t/e goddess /erself in front of t/e
practitioners% 7"n t/e center of Agni<s vast /eart is B62U8, fro-
w/ic/ t/ere arises a divine -ansion of -oon'w/ite crystal,7 and so on
t/ro,g/ t/e generation of t/e goddess, t/e vis,aliFation of t/e
e-powering syllables ,pon /er body, and t/e invitation of t/e
knowledge being wit/ MAL2A'#A8ALA6 K
"f, as part of a larger rit,al, t/is knowledge being is already
resident in a 7residential -andala7 G,s,ally in a different place indoors,
w/ile t/e b,rnt offering is perfor-ed o,tsideH, a very interesting little
cere-ony is /ere ,sed to convey t/e deity to t/e vicinity of t/e
/eart/5 Eit/er t/e 3ia-ond 8aster /i-self or t/e altar server
stands by t/e -andala and recites t/e 1&&'syllable -antra, to p,rify
/i-self for t/e transfer of t/e deityC /e s/akes t/e vessel t/at contains
t/e oblations, so t/at t/e deity can /ear t/e-, and, swinging t/e
s-oking censor, /e calls o,t%
2esidents of t/e -andala w/o reside
in t/e residence of t/is -andala of powdered colors%
" now invite yo,, " pray yo, co-e
to t/e -andala in t/e -iddle of t/e /eart/ K
6e takes a flowerEvis,aliFing it to be in/erently t/e goddess /erself
Eand to,c/es it to t/e powdered colors of t/e -andala, picking ,p a
few grains of powder, all t/e w/ile reciting t/e /eart of conditioned
coprod,ction GJE 36A28A 5 5 5H to fi9 t/e deity in t/e flowerC /e
places it inside a Beweled vessel, prostrates before it, and
carries t/is knowledge being reverently back to t/e place of t/e b,rnt
offering5 6ere t/e Process of Ieneration is co-pletedC t/e -onks
recite a praise over t/e flower, and wit/ LA6 6U8 BA8 6>6 it is
t/rown into t/e /eart/ to ,nite wit/ t/e sy-bolic being already
generated t/ere5 1/is deity is t/en sealed wit/ t/e initiation5 1/en, as
above for Agni, water is scattered wit/ t/e kusa-grass sprinkler and an
oblation is po,red fro- t/e large vessel of water into a basinC t/is
sa-e oblation is offered to 1ara by reciting /er 1&'syllable -antra and
t/e sa-e -antra as given before% >8 A6 62"6 P2AMA2A'
#A1DA2A216A8 A2I6A8 P2A1lCC6A 6U8 #MA6A 1 #/e is
offered t/e sa-e series of gifts, wit/ t/e proper gest,res, fro- >8
MAL2A'PU#PE A6 6U8 t/ro,g/ >8 MAL2A'#AB3A A6 6U8,
and t/e -onks recite a praise to t/e goddess5 1/ese offerings and
praises -ay be e9panded or abridged as t/e occassion warrants5
4it/ t/e deity d,ly installed in t/e fire, t/e rit,al proceeds to t/e
b,rnt offering proper5 1/e -onks recite t/e vis,aliFation%
>n t/e -o,t/s of t/e two ladels is a vivid syllable 6U8,
and t/e tong,e of t/e Blessed Lady too
is -arked wit/ t/e p,re syllable 1A8C
it is wit/ t/is t/at s/e accepts
t/e nectar of t/e b,rning -aterials5
>8 1A2E 1U11A2E 1U2E #MA6A K
6er offering of li;,id b,tter is po,red seven ti-es into t/e fire wit/ t/e
two ladles, repeating eac/ ti-e >8 AI$AJE #MA6AK and concl,ding
wit/% 7All -y -isfort,nes, -y sins, obsc,rations, obstacles, diseases,
and ,nti-ely deat/ #A$1"8'DU2U #MA6AK7 1/en t/e individ,al
b,rning -aterials are offered ,p one at a ti-e, and as eac/ is po,red
into t/e fire wit/ t/e ladles, t/e sa-e -antra as above Gfor t/e -elted
b,tterH is repeated, s,bstit,ting for >8 AI$AJE #MA6A t/e
following%
9antra
>8 B>36"'M2D#AJA 7for t/e Bod/i
tree7 #MA6AK >8 #A2MA'PAPA'
3A6A$A'MAL'
2AJA 7for t/e dia-ond t/at b,rns
all sins7 #MA6AK >8 MAL2A'AJU#E
7for dia-ond
life7 #MA6AK
urning material
yamshing firewood
sesa-,-
durva grass
272
#!E (1+# OF '&&+.('#.O3 2 '3
>8 MAL2A'PU#1AJA 7for dia-ond
increase7 #MA6A K >8 MAL2A'
#A8PA3E 7for dia-ond
s,ccess7 #MA6A K
kusa grass >8 AP2A1"6A1A'MAL2AJA 7for t/e
dia-ond of nonobstr,ction7 #MA6AK
barley grains >8 MAL2A'BUAJA" 7for t/e dia-ond
seed7 #MA6AK
/,sked barley >8 MAL2A'8A6AMEIAJA 7for dia'
-ond swift -ove-ent7 #MA6A K
peas >8 MAL2A'8A6AMALAJA 7for t/e
dia-ond great vine7 #MA6AK
w/eat >8 MAL2A'I6A#8A2JA" 7for dia'
-ond eating7 #MA6AK
-,stard seed >8 #A2MA'A216A'#1336AJA 7for
s,ccess in all t/ings7 #MA6A K
"n addition to t/ese, t/ere -ay also be offered ,p all t/e vario,s
kinds of food, -edicine, grain, precio,s ge-s, and fine silks, all of
w/ic/ are placed in t/e fire wit/ t/e appropriate 7/eart7 -antraC at
t/e very least t/e li;,id b,tter and t/e yamshing firewood -,st be
offered5
Eac/ of t/ese s,bstances -ay be offered /,ndreds of ti-es, and t/e
rit,al itself -ay last for weeks at a ti-e, t/e fire never being allowed to
die5 "t is only w/en all t/e b,rning -aterials for t/e partic,lar p,rpose
of t/e rit,al /ave been ,sed ,p t/at t/e b,rnt offering is concl,ded5
1/en, in concl,sion, t/e goddess is offered /er tor-a Gt/e larger of
t/e two ro,nd w/ite tor-as set o,t at t/e beginning of t/e rit,alH and
s/e receives t/e final offerings, praises, and prayers5 1/en t/e -onks
recite t/e 1&&'syl"able -antra t/ree ti-es and dis-iss t/e deity wit/
t/e following words%
4/atever we /ave done wrong, or in too s-all -eas,re,
wit/ o,r -inds clo,ded overC
since yo, are t/e ref,ge of e-bodied beings,
Lord K it is rig/t t/at yo, now be forbearingC
w/atever we /ave done
beca,se we co,ld not obtain, or did not know,
or were not able to do%
it is rig/t t/at yo, be forbearing toward it all5
Irant ,s t/e /ig/est -agical attain-ent,
grant ,s t/e fr,its of all o,r deep conte-plations,
and to all beings, too, as yo, wis/,
grant t/e s,pre-e -agical attain-entK
Again, t/at yo, -ay depart,
depart to yo,r own place MAL2A 8U15"K
4it/ t/is standard closing se;,ence t/e -onks -ay vis,aliFe t/at
t/e knowledge being departs to its nat,ral abode and t/at t/e
sy-bolic being is gat/ered in to t/e-selves, or t/ey -ay gat/er in
bot/ of t/e- to t/eir /eartsK
"f, /owever, t/e knowledge being /ad previo,sly been bro,g/t o,t
fro- t/e -andala, it -,st now be ret,rned in t/e sa-e way5 1/e
3ia-ond 8aster, reciting t/e 1&'syllable -antra, -akes as if to
wit/draw t/e flower fro- t/e center of t/e /eart/, bearing t/e vessel
reverently back inside and praying t/at t/e deity dwell in t/e
-andalaC to t/e 1&'syllable -antra /e adds MAL2A'#A8AJA#
1MA8K and /e recites t/e vis,aliFation%
1/e invited -andala dissolves
into t/e -andala of powered colors5
1/is dis-issal concl,des t/e offering to 1ara, t/e s,pra-,ndane
fire'god, and now Agni too is given a tor-a, offerings, and praise and
asked to depart5 4it/ >8 AI$AJE #MA6A K /e is presented a
ladlef,l of -elted b,tter, and /e is offered again t/e oblation and t/e
five gifts wit/ t/e gest,res and -antras fro- A2I6A8 t/ro,g/
#AB3A, as before5 1/e -onks praise /i- wit/ t/e following verses%
#on of Bra/-a, lord of t/e world,
king of fire'gods, /ig/est of sages,
e-anating a body by t/e power of co-passion
t/at /e -ay be a ref,ge to departed spirits,
acting as a sage to acco-plis/ t/e -agic spells,
/is lig/t of wisdo- b,rning defile-ent,
blaFing brilliantly as t/e fire t/at destroys t/e world,
possessing s,pernor-al powers, s,pernat,ral perceptions,
riding a ve/icle e-anated by /is skillf,l -eans,
/olding a rosary to co,nt t/e recitations of t/e -antra,
bearing a /eart/ f,ll of a distillation of nectar,
cooling wit/ t/e nectar of t/e Law,
celibate, free of t/e stain of sin,
t/o,g/ dwelling in t/e world passed into nirvana,
t/o,g/ attained to peace greatly co-passionate%
to yo, " -ake /o-age and praise K
1/en t/e fire'god tor-aEt/e s-aller of t/e twoEis cleansed and
p,rified wit/ t/e two -antras, and re'created% 7Fro- t/e real- of
E-ptiness% >8 A6 6U8, fro- w/ic/ t/ere is born a great ocean
,ncooked rice
-ilk -i9ed wit/
274 #!E (1+# OF #'R'4 '&&+.('#.O3
)(
of nectar57 1/is conte-plative tor-a is e-powered wit/ >8 A6 6U8 and 6A
6>6 62l6, t/e god is addressed wit/ >8 AI$AJE A3lMJA555, and /e is given /is
tor-a wit/ t/e -antra A'DA2> 8UD6A8 5 5 5 as is recited for all worldling tor-as,
all wit/ t/e appropriate gest,res5 >nce again /e is presented t/e oblation and t/e
five gifts, and /e is 7entr,sted to /is f,nction7 wit/ t/e following words%
FireK god w/o eats w/at is b,rned,
king of sages, lord of spirits%
to Agni and /is retin,e
we -ake offerings, praises, and /o-age5
And /aving accepted t/is tor-a given in offering
let all of ,s yogins
acco-plis/ all t/at we wis/K
1/en Agni is given one -ore oblation as before, and /e is prayed for forbearance
wit/ t/e verses 74/atever we /ave done wrong 5 5 5 7
Jo, /ave acco-plis/ed -y own and ot/ers< ai-sC
depart, eater of w/at is b,rnedC
at w/atever ti-e yo, -ay ret,rn
" will /ave acco-plis/ed all -agical attain-ents K
>8 A6 MAL2A 8U6K 1/e knowledge being departs to /is nat,ral abode and
t/e sy-bolic being dissolves into t/e blaFing fire5
1/e rit,al ends wit/ an earnest wis/ and a benediction5
After t/e rit,al is finis/ed, t/e fire is not to be dist,rbed ,ntil it goes o,t by
itselfC b,t if it is absol,tely necessary to clean ,p after t/e rit,al, t/e following
-antra s/o,ld be repeated 1&& ti-es over a -i9t,re of scented water and -ilk%
>8 2U2U #P6U2U LMALA 1"#16A#"336A'L>CA$" #A2'MA'A216A'
#A36A$" #MA6AK
7>8 2oarK flas/K blaFeK re-ainK IaFing ,pon w/at we /ave acco-plis/ed,
acco-plis/ing all ai-s #MA6A K7
1/is li;,id is t/en po,red into t/e fire5
1/e rit,al of pacifying -ay serve as an o,tline for all fo,r basic types of b,rnt
offering5 1/e b,rnt offering for increasing, for e9a-ple, takes place on a s;,are
table, and t/e s,rface of t/e /eart/ is covered wit/ a yellow s,bstance ,pon w/ic/
t/e lines are drawnC in t/e center of t/e central lot,s is an ,tpala flower -arked wit/
a precio,s ge-, rat/er t/an wit/ a vaBra5 6ere t/e -ost i-portant
b,rning -aterials are durvd grass for t/e increase of life, barley grains for t/e
increase of -erit, and so onC /ere, too, t/e post,re, clot/ing, and t/o,g/ts of t/e
3ia-ond 8aster -,st be c/anged to correspond to t/e intent of t/e rit,al5 "n
t/e recitation of t/e vis,aliFation, t/e word 7ro,nd7 -,st be c/anged to 7s;,are7
and t/e word 7w/ite7 to 7yellow7, and in praying for t/e res,lt of t/e b,rnt
offering one says% 7All -y ;,alities of life, -erit, glory, fa-e, sovereignty, and
,nderstanding PU#1"8'DU2U >8 K7 Aside fro- t/ese c/anges, t/e proced,re is
e9actly t/e sa-e as for pacifying5 Ritual type _C 9agical function4EAs we /ave
noted before, a -agical f,nction is one in w/ic/, after a prior self'generation, t/e
practitioner ,ses t/e ego of t/e deity in t/e direct control of appearances, t/e
application of t/e -antra, or t/e generation of t/e deity in an obBect, all co--only
s,bs,-ed ,nder t/e /eading of employment of t/e deity<s power Gas opposed to
its rit,al service or its evocation in frontH5 Co-pared wit/ t/e co-ple9
e;,ip-ent and tec/ni;,e re;,ired for -ost rit,al f,nctions, t/e perfor-ance of
a -agical f,nction directly ,pon p,blic nonreality is often -,c/ si-pler to carry
o,t, t/o,g/ t/e creation of an inter-ediary -agical device or recipe -ay be B,st as
co-plicated as t/e intricate actions of t/e b,rnt offering5 2,t a -agical f,nction by
no -eans re;,ires less personal preparation t/an does a rit,al f,nction, and t/e
te9ts are stern in t/eir prescription of prior rit,al service before one ever atte-pts to
e-ploy t/e power of t/e deity t/ro,g/ one<s own person5 1o ill,strate t/e basic
patterns of e-ploy-ent and t/e preparations it re;,ires, " give /ere a s/ort 1ara
rit,al written by 3ragpa Bets<en, divided into two basic parts% t/e prior ritual
service and t/e act,al employment of t/e deity<s power5
.1a
1/e first part begins wit/ t/e practitioner seated in a co-fortable position5 6e /as
set o,t t/e offerings and t/e tor-as, and /e /as gone t/ro,g/ t/e preli-inaries of
cleansing and e-powering t/e-, as we /ave seen before5 4e -ay note /ere t/at t/e
present rit,al gives no details on t/e presentation of t/ese offerings, t/e praising of t/e
goddess, and so on, for it pres,-es t/at t/e practitioner will be able to fill in t/e -aBor
o,tline at t/e proper placesC t/is terseness /ides no secrets, b,t si-ply pres,-es a
practitioner /as attended ot/er rit,als5 1/e practitioner t/en begins wit/ /is
acc,-,lation of t/e stock of -erit before t/e field of /osts5 6e instantaneo,sly
vis,aliFes /i-self as 1ara, wit/ a 1A8 in /isX/er /eart above a lot,s and a -oon5
276
#!E (1+# OF '&&+.('#.O3 277
Maricolored lig/ts radiate fort/ fro- t/at seed and invite into t/e sky
before /i- /is g,r, and 1ara, s,rro,nded by a retin,e of B,dd/as
and Bod/isattvas5 >nce again t/e lig/t fro- /is /eart radiates fort/,
bearing a /ost of offerings, and t/ese fc presents wit/ t/e gest,res
and -antras >8 MAL2A'PU#PE 6U8 and so on5 6e t/en confesses
/is sins, reBoices in t/e virt,es of ot/ers, dedicates /is own -erit, goes
for ref,ge, awakens t/e t/o,g/t of enlig/ten-ent, and offers ,p /is
own body5 1/,s /e -ay perfor- t/e seven parts of t/e sevenfold office
separately, or /e -ay recite t/e s/ort version G7" go for ref,ge to t/e
1/ree Lewels 5 5 57H, w/ic/ever /e prefers5 1/en /e conte-plates t/e
Fo,r "--eas,rables5
6aving t/,s acc,-,lated /is stock of -erit, /e acc,-,lates /is
stock of knowledge by reciting t/e #U$JA1A -antra and conte-=
plating E-ptiness, b,t by t/e strengt/ of re-e-bering /is t/o,g/t of
enlig/ten-ent /e t/inks% 7" s/o,ld arise fro- E-ptiness in a bodily
for-, for t/e sake of sentient beings57 #o fro- t/e real- of E-ptiness
appears a PA8, and fro- t/at a lot,sC fro- A t/ere is t/e orb of a
-oon, above w/ic/ is a green 1A8C and t/at syllable transfor-s into a
lot,s flower -arked wit/ 1A8, fro- w/ic/ lig/t radiates fort/ and
-akes offerings to t/e $oble >nes5 4/en it /as served t/e ai-s of
sentient beingsEw/en it /as p,rified t/e entire worldEt/e lig/t is
gat/ered back wit/in t/e syllableC at t/at very instant, as it dissolves
wit/in t/e 1A8, /e vis,aliFes /i-self as 1ara, /er body colored
green, /er rig/t /and in t/e ref,ge gest,re w/ic/ grants fearlessness,
/olding in /er left /and a lot,s flower w/ose petals to,c/ /er ear, /er
/air bo,nd ,p and swirling down to t/e rig/t, wearing silken gar-ents,
adorned wit/ -any Beweled orna-ents, in t/e pri-e of yo,t/ and
s-iling5
$e9t t/e practitioner e-powers /er li-bs% /e vis,aliFes ,pon /isX /er
eyes a w/ite >8 1A2E #MA6A, ,pon /er ears a bl,e >8 1U1'1A2E
#MA6A, on /er nose a yellow >8 1U2E #MA6A, on /er tong,e a red
>8 1U #MA6A, on /er /eart a bl,e >8 2E #MAllA, and on t/e top of
/er /ead a green >8 1A2E$" #MAllA, all of t/e- ent/roned ,pon a
-oon5
6isX/er senses t/,s e-powered, lig/t radiates fort/ fro- t/e
1A8 in /isX/er /eart, w/ic/ invites t/e knowledge being fro-
Potala, and t/is dissolves into t/e vis,aliFed deity5
1/e practitioner invites t/e deities of initation and prays to t/e-,
and t/ey t/ereby initiate /i-X/erC and /e vis,aliFes t/at A-og/a'
sidd/i beco-es an orna-ent ,pon /is /ead5
6ere again is t/e standard fo,r'step Process of Ieneration, and o,r
very diffic,lty wit/ Englis/ prono,ns sy-boliFes t/e identity of t/e
yogin wit/ t/e goddess, sealed into ,nity by t/e initiation5 !e
proceeds to t/e recitation of t/e ritual service, the contemplation of the
mantra in /is ownEt/e deity<sE/eart5
6e vis,aliFes t/at t/e 1A8 above t/e lot,s and -oon in /is
/eart is s,rro,nded by t/e 1&'syllable -antra, and wit/ t/is vis,al =
iFation contin,ally in -ind /e recites t/e -antraC t/e te9t notes
/ere t/at /e -,st, for all t/ese practices, be in possession of t/e ego
of t/e deity5
1/e rit,al service for t/e re;,isite n,-ber of ti-es is at t/e very
least *&&,&&& recitations, t/e -iddle is +&&,&&&, t/e best is 1,&&&,&&&, and
t/e very best is 1,)&&,&&&C t/o,g/ it is said t/at a practitioner w/o
recites in t/is way will s,cceed in t/e rit,al service Gi5e5, will gain t/e
signs of s,ccessH, t/e te9t reco--ends t/at every practitioner recite
1,*&&,&&& ti-es, B,st to be s,re t/at /e will be able to acco-plis/ all
t/e f,nctions5 And t/is, it concl,des, is t/e proced,re for t/e rit,al
service5
1/e second part of t/e rit,al is devoted to t/e -agical employment of
t/is divine power so laborio,sly acc,-,lated% its direction by t/e
practitioner<s own vis,aliFation, and its application in its sonic
-anifestation as t/e -antra5 1/,s, for protectionEt/e -ost i-por tant
of 1ara<s f,nctionsEt/e practitioner generates /i-self as t/e deity,
following t/e sa-e yoga /e perfor-ed d,ring t/e rit,al ser viceC and /e
vis,aliFes on /isX/er /eart an eig/t'spoked w/eel wit/ nave and ri-,
colored green, in t/e center of w/ic/ /e vis,aliFes, between an >8 and
a 6A, t/e following appendi9% 7s,c/'and's,c/ a person 2AD#A
2AD#A K7 >n t/e eig/t spokes /e vis,aliFes 1A 2E 1U 11A 2E 1U
2E #MA, and on t/e ri- /e vis,aliFes t/e vowels GA A " " U > 555H
going clockwise and t/e consoants GDA D6A IA I6A $A 5 5 5H
going co,nterclockwise5 1/e w/eel and t/e syllables t/ereon radiate
fort/ in t/e for- of bl,e'green lig/t, and /e vis,aliFes t/at t/is fills
t/e entire body of t/e person w/o- /e wis/es to protectC if /e t/en
recites >8 1A2E 1U11A2E 1U2E s,c/'and's,c/ a person 2AD#A
2AD#A #MA6A K, t/at person 7will be protected and will c/eat
deat/57
1/e te9t notes, /owever, t/at t/e 1ara w/ose specialiFed f,nction is
to c/eat deat/ is colored w/iteC and t/,s for t/at endEand for ot/ers
s,bs,-ed ,nder t/e category of pacifying, s,c/ as freeing fro-
prison or pacifying a disease and so onEt/e practitioner
#!E (1+# OF #'R'
vis,aliFes /i-self as a w/ite 1ara, wit/ a w/ite w/eel and syllables,
and /e recites t/e desired -antra wit/ t/e appropriate appendi95 "f
/e perfor-s t/e re-ainder of t/e rit,al as given aboveEt/e radia=
tion of lig/t into t/e body of t/e person to be aided, and so onEt/en
/e will acco-plis/ t/at partic,lar f,nction5
For s,bB,gating, t/e practitioner vis,aliFes /i-self as t/e red'
colored 6oly Lady, wit/ a red w/eel, syllables, and lig/t, and /e
recites t/e -antra wit/ t/e appendi9% 7s,c/'and's,c/ a person MA'
#JA8'DU2U 6> K7 "f t/e perfor-s t/e re-ainder of t/e rit,al as
given above, /e will perfor- t/e f,nction of s,--oning into /is
power t/e person to,c/ed by t/e red lig/t5
For increasing /is possessions and so on, t/e 6oly Lady is yellow,
wit/ a yellow w/eel, syllables, and lig/t, and /e recites PU#1"8'
DU2U >8K at t/e end of t/e basic -antra5 "f /e perfor-s t/e
re-ainder of t/e rit,al as given above, /e will acco-plis/ t/e f,nc=
tion of increasing5
1/ere is a special case of increasing, perfor-ed for t/e sake of one
w/o /as b,t feeble wisdo-, w/o is laFy, or w/o /as b,t little fait/,
t/at t/e ;,alities of wisdo-, energy, and fait/ -ay be a,g-ented
in /i-C /ere t/e practitioner vis,aliFes t/e w/ite'colored 6oly Lady
wit/ a w/ite w/eel, in t/e center of w/ic/, between an >8 and a
6A, /e vis,aliFes% 78ay t/e wisdo- of s,c/'and's,c/ a person be
increased "7 1/e re-ainder of t/e rit,al is as above, e9ept t/at /ere
bot/ t/e vowels and t/e consonants are arranged clockwise on t/e
ri-5 1/en if t/e practitioner radiates w/ite lig/t and recites t/e
-antra wit/ t/e above appendi9 for t/is f,nction, /e will acco-=
plis/ t/e increase of wisdo-, of energy, or of fait/5
1/ere are t/,s, says t/e te9t, si9 different ways of e-ploying t/e
power of t/e deity one /as attained t/ro,g/ t/e prior rit,al service
Gas Dongtrii rinpoc/<e said% 75 5 5 c/anging t/e -antra and vis,al=
iFation slig/tly for t/e vario,s f,nctions7H% G1H by c/anging t/e color
of 1ara, t/e w/eel, and its syllablesC G)H by varying t/e arrange-ent
of t/e syllables, clockwise and co,nterclockwiseC G*H by vis,aliFing
different persons to be t/e obBect of t/e rit,alC G.H by radiating
lig/t of different colorsC G(H by c/anging t/e appendi9 of t/e -antra
recitedC and G+H by c/anging t/e appendi9 of t/e -antra vis,aliFed
in t/e center of t/e w/eel5 "n brief, t/e te9t concl,des, t/e practi=
tioner -ay acco-plis/ any f,nction /e wis/es by varying t/e
color of t/e deity and so on5
'&&+.('#.O3
)9
6ere once again we -ay note t/e process'prod,ct a-big,ity of
7f,nction7% t/e practitioner is ,tiliFing a single -eansEvis,aliFation
and recitationEfor t/e acco-plis/-ent of vario,s ends, /ere ar=
ranged ,nder t/e fo,r basic f,nctions5 Eac/ of t/ese prod,ct f,nc=
tions deter-ines t/e color, appendi9, and so on of t/e process f,nc=
tion, according to standard correspondences of w/ite wit/ pacifying,
yellow wit/ increasing, and red wit/ s,bB,gating5
1/,s, too, we find several atte-pts to gro,p -inor and originally
independent goddesses as for-s of 1ara perfor-ing any one of t/e
above specialiFed f,nctions% for e9a-ple, t/e yellow Mas,nd/ara,
originally an independent goddess of wealt/, is often said to be a
for- of 1ara perfor-ing t/e f,nction of increasingC t/e red D,r,'
k,lla is even -ore closely assi-ilated to 1ara, said to be t/e goddess
in t/e special red for- s/e takes in perfor-ing t/e f,nction of s,b=
B,gating5 1/is process of assi-ilation works in t/e ot/er direction
also, and 1ara /as t/,s dissi-ilated into two -aBor for-s Gand -any
-inor ones scattered in t/e evocation ant/ologiesHC it is traditionally
/eld t/at Maglsvaraklrti was inspired to /is conception of t/e deat/'
c/eating 4/ite 1ara by s,c/ canonical passages as t/e following
Gfo,nd in t/e 2upreme #antra of #ara the Yoginl, 2ource for 'll
RitualsCDW
"
#et t/e person w/o is t/e obBect of t/e rit,al in t/e
-iddle of an eig/t'spoked w/eelC on t/e eig/t
spokes, eig/t syllables, s,rro,nded by t/e lords of
t/e city of /er -antra5 By a green w/eel one is
protected, one c/eats deat/ wit/ a w/ite one5
And along si-ilar lines, B,dd/ag,/ya
.*
says of t/e color of Ireen
1ara%
76aving a green appearance7% t/is -eans t/at one gets t/e color
green by -i9ing w/ite, yellow, and bl,e, and t/ese colors sy-bol=
iFe, respectively, t/e f,nctions of pacifying, increasing, and
destroying5 Uniting all t/ese -eans t/e perfor-ance of every
f,nction5
1/is t/en is t/e basic pattern of t/e -agical f,nction5 All t/e
basic ends /ave been ac/ieved by t/e vis,aliFation of a w/eel in t/e
practitioner<s /eart, /is to,c/ing its lig/t to t/e vis,aliFed obBect
of t/e rit,al, and /is recitation of t/e appropriate -antraC b,t
3ragpa Bets<en notes t/at t/ese w/eels -ay also be drawn on a s/eet
of birc/ bark, ,sing saffron or ot/er appropriate -aterials, and t/at
)!
#!E (1+# OF
if t/e practitioner evokes t/isEif /e generates t/e deity wit/in it
Eit will acco-plis/ t/e sa-e vario,s f,nctions given above5 1l-
s
t/e a,t/or proposes t/e ,se of an inter-ediary -agical device
w/ic/ acts contin,o,sly and wit/o,t t/e f,rt/er conte-plative
intervention of t/e praclitionerC to t/is we -ay add also t/e ,se
of an inter-ediary recipe to w/ic/ t/e divine power is applied and
w/ic/ is ingested rat/er t/an worn or ,sed5 4e -ay t/,s distin=
g,is/ t/ree s,btypes of t/is class of -agical f,nctions% GaH t/e appli=
cation of vis,aliFation and recitation directly ,pon t/e
appearances of p,blic nonrealityC 0$D t/e ,se of an inter-ediary
recipeC and GcH t/e ,se of an inter-ediary -agical device5 " give
e9a-ples for eac/ of t/ese s,btypes, again ,sing t/e rit,als of 1ara
for t/e basic -aterials5
Ritual type _aC Direct application4EAside fro- t/e vario,s ap=
plications of basic -agical principles, it is above all as a goddess of
protection t/at 1ara f,nctions, and it is toward t/at end t/at -ost
of t/e -agical rit,als e-ploy /er power5 7>nce one /as recited /er
basic -antra 1,&&&,&&& ti-es,7 says no less an a,t/ority t/an
Atlsa /i-self,
..
7t/e yogin w/o dwells in t/e deep conte-plation of
1ara Ni5e5, w/o </olds /er ego<O can vary /is rit,al of recitation,
vis,aliFing t/e na-e of t/e person for w/o- t/e rit,al is perfor-ed
placed in t/e -iddle of t/e -antra and reciting it as long as /e
wis/esC t/en /e sees t/at lig/t arises fro- t/e seed syllable in /is
/eart and pervades t/e entire body of t/at person, and /e vis,aliFes
t/at /is body is consoled t/ereby and freed fro- all /ar-5 1/is is a
protection of pacifying57
Atlsa goes on to e9plain a si-ilar 7protection of averting7%
1/e yogin possessed of t/e above rit,al vis,aliFes on /is own
/eart a green 1A8, ;,ivering wit/ a garland of lig/tC blaFing
/osts of lig/t arise t/erefro-, and t/ey enter into t/e /eart of t/e
one to be s,--oned, /is body naked, /is /air ,nbo,nd, s/ivering
and wit/o,t ref,geC and t/e practitioner vis,aliFes t/at t/e lig/t
petrifies t/at person, s,bd,es /i-, conf,ses /i-, and binds /i-5
And w/enever /e tires of t/is deep conte-plation, /e s/o,ld
vis,aliFe t/ese syllables abo,t t/e seed and recite t/e- as t/e
-antra%
.(
$A8> 2A1$A12AJAJA $A8A A2JAMAL>D"1E#MA'
2AJA B>36"#A11MAJA 8A6A#A11MAJA 8A6ADA'
2U$"DAJA K 1A3JA16A >8 1A2E 1U11A2E 1U2E #A2'
MA'3U#1A$ P2A3U#1A$ 8A8A D21E LA8B6AJA#1A8'
B6AJA 8>6AJA BA$36AJA 6U8 6U8 6U8 P6A1
P6A1 P6A1K #A2MA'3U#1A'#1A8B6A$"'1A2E #MA6A K
"
'# .O3
W <6o-age to t/e 1/ree Lewels K 6o-age to t/e $oble Avalokites'
vara, Bod/isattva, great being, greatly co-passionateK 1/at is%
&
8 1A2E 1U11A2E 1U2E all t/e sins and evils " /ave done%
cr,s/ K petrify K conf,se K bind K 6U8 6U8 6U8 K P6A1 P6A1 K
P1ara w/o petrifies all sin #MA6AK7
Anot/er interesting f,nction of t/is sa-e sortEe-ploying 1ara<s K
power t/ro,g/ t/e i-position of a vis,aliFation and t/e application
o
f
a -antra, wit/o,t t/e inter-ediary of any deviceEwas bro,g/t to
1ibet fro- "ndia as a corollary of /er protective powers and is
known as t/e 7binding of t/ieves57 An "ndian te9t translated by
2atnaraksita gives t/e s/ort rit,al as follows% t/at t/ere -ay be no
t/ieves w/en t/e practitioner travels t/e road, it says, /e takes wit/
/is rig/t /and a fistf,l of eart/ fro- t/e gro,nd seven paces in front "
of /is doorstep5 6e t/en generates /i-self instantaneo,sly as t/e
6oly Lady, and in t/e proper -anner /e goes for ref,ge and awakens
t/e t/o,g/t of enlig/ten-ent5 1/en /e generates t/e eart/ in /is
/and as 8o,nt 8er,E/e dissolves it into E-ptiness and re'creates
it fro- t/e syllable LA8, t/e seed of eart/Eand /e generates /is
left /and as a great ocean, arisen fro- PA85 3,ring t/is vis,aliFa=
tion /e says% 7" now s,--on before -e all t/ieves w/o wo,ld do
-e /ar- K7 And /e recites t/e following -antra 1&! ti-es, ,ninter =
r,pted by any /,-an speec/% >8 1A2E 1U11A2E 1U2E A#'
8A$ APADA2A'#A2MA'C>2A'BA$36A #MA6A K 7>8 1A2E
1U11A2E 1U2E bind all t/ieves w/o /ar- ,s #MA6A K7 1/en
/e vis,aliFes t/at all t/e t/ieves w/o /ave been s,--oned before
/i- are cast into t/e great ocean, and /e transfers t/e eart/ fro-
/is rig/t /and to /is left, t/at 8o,nt 8er, -ay press down ,pon
t/e-5 1/e eart/ is wrapped ,p and t/rown away in a safe place, and
w/en t/e practitioner travels, /e goes singing t/e praises of 1ara5
.!
Dongtrii rinpoc/<e gives a s/ort 1ibetan version of t/is rit,al%
w/en going o,t onto t/e road, t/e practitioner draws on t/e gro,nd
wit/ /is foot t/e s/ape of a bow and arrow, and /e places /is feet
t/ereon so t/at /e stands covering it5 6e vis,aliFes t/at t/ey beco-e
Eonce again, fro- E-ptinessEan iron arrow t/at carries /i-
wit/o,t delay to t/e place w/ere, /e wis/es to go, and /e recites t/is
-antra 1&! ti-es% >8 1A2E 1U11A2E 1U2E 8A8A 36A$A
7-y property7% bind all t/ieves and robbers #MA6A K >8 1A2A'
$" 1A2 A$ " 8A6A1A2A$" 7#aving, saving, great saving one7
#MA6A K "f /e recites t/is, t/e te9t concl,des, it is i-possible t/at
t/ere will be any terror on t/e road5
.
2X
1
#!E (1+# OF #'R
'
1/ese rit,als for t/e binding of t/ieves beca-e very i-portant
in 1ibet as protections for solitary /er-its, and as s,c/ t/ey are
incl,ded in so-e of t/e /andbooks co-posed to instr,ct t/e practi=
tioner ,pon t/e re;,isites of secl,ded life5 1/,s, for e9a-ple, we
read in t/e te9t DBelling on the 9ountains of DesirelessnessC
is
A la-a na-ed 1sondrii Bats<o greatly wis/ed to
practice in solit,de, b,t /e said% 7" fear t/e /ar-
of ene-ies and t/ieves, w/en ", weak and alone,
practice t/e Law5 " need co,nsel on a protection
to avert t/e-57
And t/is leads ,s to a story5 "n 3r,g,gon t/ere was a -onk w/o
retired to a cave every evening to practice t/e rit,al of choE7c,t=
ting off7Ew/erein t/e practitioner offers ,p /is body to be eaten
by de-ons, as an e9ercise bot/ in co-passion toward all /,ngry
beings and in t/e realiFation of t/e E-ptiness of /is corporeal str,c=
t,re5 1/is can be a terrifying conte-plation, as t/e vis,aliFed
de-ons approac/ and /ack t/e yogin<s body to piecesC and it is
occasionally t/e delig/t of s-all -onks to strip off t/eir clot/ing,
paint t/e-selves in /orrid designs, and in general -ake t/e-selves
look as -,c/ like de-ons as possible, and t/en to sneak ,p on a
practitioner of t/is rit,al and let o,t s,dden bloodc,rdling s/rieks5
"n addition to t/e si-ple pleas,re of scaring so-eone /alf o,t of
/is wits, t/is is an atte-pt to deter-ine e9actly /ow -,c/ co-=
passion and E-ptiness /e /as act,ally realiFed, at least w/en con=
fronted wit/ w/at /e takes to be t/e real t/ing5 8any practitioners
/ave sat as ,n-oved t/ro,g/ s,c/ an e9/ibition as t/ey /ave
t/ro,g/ t/eir own vis,aliFations, even to t/e e9tent of letting t/eir
noses be tweaked by t/e yo,ng 7de-ons75
1/e s-all -onks of 3r,g,gon atte-pted to play t/is trick ,pon
t/eir -onk, b,t /e realiFed t/at it was only t/e c/ildren o,t to
frig/ten /i-, and /e deter-ined to teac/ t/e- a lesson5 6e ;,ickly
recited 1ara<s -antra for t/e binding of t/ieves, and w/en t/e
pranksters were t/,s petrified /e w/ipped t/e- t/oro,g/ly wit/ t/e
leat/er t/ong of /is t/ig/bone tr,-pet5 8y infor-ant, w/o never
act,ally said t/at /e /ad been a-ong t/ose ca,g/t, reported t/at
it felt as if t/e wind /ad bo,nd t/e c/ildren, blowing against t/e-
for- w/atever direction t/ey tried to -ove and rooting t/e- to t/e
spot5 1/e conte-plating -onk left t/e- to s/iver in t/e cold for
an /o,r before /e released t/e-5
)!5*
#,c/ -agical f,nctions as t/ese are again an
affir-ation of t/e practitioner<s control of t/e
appearances of p,blic nonreality, /is ability to i-pose /is vivid
vis,liFation ,pon t/e world of events and apply to it t/e divine
power of t/e -antra5 71/e -eas,re of one<s internal power of
deep conte-plation,7 says $gawang loFang, 7is t/e ,ndil,ted
vividness of w/atever one desires to /appen5 1/,s, by vis,aliFing a
protective circle one -ay obstr,ct t/e rainC by vis,aliFing stairs
of lapis laF,li in t/e sky one -ay -o,nt t/ereon into t/e
inter-ediate sp/eresC by vis,aliFing a great river to be
ada-antine gro,nd one -ay walk ,pon it and not sink t/erein57
.9
Ritual type _$C Recipes4E1/e protective power of t/e deity -ay,
-oreover, be si-ilarly c/anneled t/ro,g/ t/e -edi,- of recipes,
-aterials generated as -agical s,bstances and t/en ingested5 Per=
/aps t/e si-plest of t/ese is t/e water evoked before an initiation,
w/ic/ -ay be ,sed as a /ealing -edicine5 1/ese recipes are different
in str,ct,re fro- t/ose given in t/e alc/e-ical treatises, for /ere
t/e power resides not so -,c/ in t/e -aterials t/e-selves as it is
inBected into t/e- by t/e vis,aliFation and recitation of t/e
practitionerC t/ese -aterials are t/en potent independently of any
f,rt/er operation, and t/ey -ay indeed be stored away and passed
down fro- generation to generation5
1/,s, for e9a-ple, to protect oneself fro- being poisoned, one
-ay -i9 toget/er on an a,spicio,s day, s,c/ as t/e t/ird day of
t/e wa9ing -oon, t/e /erb lagano J(yperus rotundusK, t/e root of
t/e ligadur J(alosanthes indicaK, and t/e d,ng of an ,nweaned calf,
-aking t/erefro- pills abo,t t/e siFe of peas5 1/e practitioner
places t/e pills in a Beweled vessel, generates /i-self as 1ara, and
recites /er -antra over t/e- 1&&,&&& ti-es, vis,aliFing t/e pills
evoked fro- E-ptiness as t/e 7nectar of i--ortality57 4/enever /e
eats one of t/ese -agic pills, /e s/o,ld vis,aliFe t/e w/eel of t/e
-antra and perfor- its recitation as aboveC ad-inistered on an
e-pty sto-ac/, eac/ -agic pill protects against poison for one
-ont/5
1o protect oneself against leprosy, one -i9es toget/er e;,al
portions of w/ite gugii incense J2lyra/ $en5oinK, petals fro- a po-e=
granate tree, t/e plant ruta JRosa $anksiaeK, -,sk, and arsenic, or
of t/e plant shudag J'ngelica anomolaK and asafetida5 >ver t/e pills
-ade t/erefro-, t/e practitioner recites t/e -antra wit/ its long'
life appendi9 1&&,&&& ti-es, and /e eats t/e-5 "n addition, /e
'&&+.('#.O
3
)!)
)!.
#!E (1+# OF '&&+1('#1O
3
recites t/e -antra anot/er 1&&,&&& ti-es over a -i9t,re of and /is
own ,rine5 6e s-ears t/is -i9t,re wit/ /is ring finger over /is five
li-bs, cleansing /i-self down to /is feet5 A single application is
s,fficent to protect fro- leprosy for si9 -ont/s5
+&
#,c/ -agic pills, often called si-ply diilsi 7nectar,7 are an i-portant
part of t/e 1ibetan<s standard repertoire of protection, A yogin
-ay earn so-e e9tra inco-e for /is necessities by devoting a certain
portion of /is conte-plative ti-e to t/eir -an,fact,re, and t/ose
evoked by great -asters are often treas,red for years and kept aside
for ,se only in t/e -ost e9tre-e e-ergenciesC a bo9 of t/ese diitsi
pills was one of t/e -ost personal going'away presents " received
fro- a friend w/en " left t/e co--,nity5
Ritual type _cC 9agical devices4E1/e principle of t/e -agical device
-ay be ill,strated by t/e following proced,re% t/e practi tioner takes
a long w/ite 7protective t/read7 sp,n by a clever -aidenC /e
cleanses and p,rifies it into E-ptiness wit/ t/e A82'1A and
#MAB6AMA -antras and, -aking twenty'one knots in it, /e re'
creates it wit/ a 1ara at eac/ knot5 6e c/anges t/e appendi9 after t/e
first eig/t syllables of t/e -antra to 7Protect t/e bearer fro- t/e
terror of t/ieves and beasts of prey 2AD#A 2AD#A #MA6A K7 6e
recites t/is 1&&,&&& ti-es, or as often as /e can5 1/e deity is t/ereby
absorbed wit/in it, and /e consecrates itE/e fi9es t/e deity t/erein
Eby reciting t/e /eart of conditioned co'prod,ction GJE
36A28A 5 5 5H5 "f t/is t/read is t/en bo,nd ,pon t/e person to be
protected, it beco-es 7t/e /ig/est of protections57
+1
Per/aps t/e -ost i-portant of t/ese protective devices is called
si-ply a w/eel or a circleEso-eti-es 7protective circle7 or 7circle
carried ,pon one<s person7Esince at least t/e central portion of
t/ese devices consists of t/e sa-e type of w/eel t/at t/e practitioner
vis,aliFes, for e9a-ple, in t/e rit,al of 3ragpa Bets<en reviewed
above5 1/is circ,lar pattern is drawn or printed on slips of paper or
pieces of clot/, often toget/er wit/ a sy-bolic e-ble-% t/ere is a
drawing of a -an wit/ a padlocked -o,t/ on a protection against
slander Gfig5 *&H, and one of a c/ained dog on a protection against dog
bite5 1/ese are t/en folded ,p in a prescribed -anner, sealed, and tied
wit/ t/reads of different colors arranged in special patterns5
Dongtr, rinpoc/<e describes t/e following rit,al for t/e -an,fact,re
of s,c/ a device based ,pon t/e power of 1ara5 >n a piece of clean
silk, ,sing saffron for a -an and giBam Gt/e black concretion
c Fig5 *&5 A protection against gossip and slander% a fig,re w/ose lips
are locked5
)!+
#!E (1+# OF
'p&ll('#.O3
)!
occasionally fo,nd in t/e intestines of ani-alsH for a wo-an, t/
e
practitioner draws an eig/t'spoked w/ite w/eel wit/ a 1A8 i
n
B
t
center5
G1/e w/eel on t/e silk is act,ally red or black, b,t it B
s
vis,aliFed as
w/ite5H Aro,nd t/at seed syllable, if t/e device is to be ,sed for
p,rposes of protection, /e writes% 7>8 all t/e -isfo
r
, t,nes, diseases,
evil spirits, eig/t terrors, and ,nti-ely deat/ of s,c/'and's,c/ a person
2AD#A 6AK7 "f it is to be ,sed for p,
r
5 poses of increasing, /e writes%
7>8 t/e life, -erit, possessions, fa-e and ,nderstanding of s,c/'and'
s,c/ a person PU#1"8'DU2U 6AK7 1/,s /aving inscribed it wit/
t/e appropriate co--and, /e draws on t/e eig/t spokes Gclockwise
fro- t/e frontH% 1A 2E 1U 11A 2E #MA5 >,tside t/at, t/e w/eel /as
seven ri-s5 >n t/e first ri- /e writes t/e JE 36A28A -antra5 >n
t/e second ri- /e draws a garland of vaBras and t/e seed syllables of
t/e five fa-ilies of Con;,erors in t/e following -anner% >8 6U8
12A8 62"6 A6 s,c/'and's,c/ a person 2AD#A 2AD#A 6U8K
>n t/e t/ird ri- /e writes t/e vowels and consonants5 >n t/e fo,rt/
/e writes t/e long -antra of #wirling $ectar%
$A8A6 #A8A$1A'BU336EB6JA6K $A8> 8A6A'MAL'2A'
D2>36AJAK 8A6A'3A8#12> 1DA1A'B6A"2AMA'JA K
MAL2A'#A$3>6A'3A2PAJA K >8 A821A'DU$3AL" 6U8
P6A1K
76o-age to all t/e B,dd/asK 6o-age to /i- w/ose wrat/ is a great
dia-ond, terrible wit/ great f,rio,s teet/, w/ose /a,g/ti ness is a
-assive dia-ond K >8 #wirling $ectar 6U8 P6A1K7
>n t/e fift/ ri- /e draws a ring of swords -arked wit/ 1A8, t/eir
blades pointed o,tward5 >n t/e si9t/ ri- /e inscribes a ring of
6U8s5 And on t/e sevent/ ri- /e draws a ring of fire and -o,ntains5
6e consecrates t/is by reciting 1ara<s -antra and t/e JE 36A28A
-antrca5 1/en /e places it inside a Beweled vessel, and for seven days /e
generates /i-self as 1ara, evokes /er inside t/e vessel, and -akes
offerings to /erC and /e vis,aliFes t/at 1ara -elts and is dissolved
into t/e syllable 1A8 in t/e center of t/e device5 1/en /e folds it ,p
and p,ts it inside a Beweled container, w/ic/ a -an -ay carry on /is
rig/t, a wo-an on /er left, or eit/er -ay /ang aro,nd t/e neck5 1/e
te9t adds t/at a green circle is -ostly ,sed for protection and a w/ite
one for increasing life, b,t t/at eit/er f,nction -ay be acco-plis/ed
by ,sing a w/ite circle5
rii rinpoc/<e describes anot/er s,c/ device according to t/e
7old writings57 1/is ti-e t/e w/eel /as fo,r ri-sC in its center t/e
practitioner draws an >8 facing ,pward an a 6A facing downward,
a
nd
between t/e two /e writes% 71/e bearer of t/is 2AD#A 2AD#A
DU2U K7 >n t/e eig/t spokes /e writes t/e eig/t syllables as above,
a
nd
between t/e spokes /e writes, in pairs, t/e si9teen vowels5 >,tside
t/at /e draws a w/ite lot,s and s,rro,nds it wit/ a fence
o
f vaBras5
6e p,ts t/is device over t/e -o,t/ of a flask t/at is set ,pon t/e
-etal base of an offering -andala, w/ile /e vis,aliFes t/at t/e
w/eel stands ,pon a great river5 6e evokes t/e deity t/erein,
consecrates it, and binds it on /i-self5
7"t is clear,7 concl,des t/e a,t/or, 7t/at wit/ t/ese w/eels and t/e
appropriate co--ands, one -ay acco-plis/ any f,nction% freeing
fro- bonds, increasing one<s intelligence, or s,bB,gating57
()
And /e
;,otes t/e following verses of $agarB,na Gfro- t/e Evocation of the
)reatly (ompassionate #ara, 2uita$le for 'll Ritual 6isuali5ationsDC
:%
4it/ t/ese applications one will be protected
fro- t/e king<s d,ngeons and so onC
t/ro,g/ t/e e-ploy-ent of 1ara
one will acco-plis/ any of t/ese f,nctions,
f,nctions of pacifying disease,
applications of s,bB,gating,
depending ,pon t/e color of t/e w/eel, and so on,
and t/e appendi9 of t/e -antra
,sed as in t/e preceding rit,al5 5 5 5
"f t/e obBect of t/e rit,al /as b,t feeble wisdo-
or is laFy or w/atever,
t/e preceding rit,al
is c/anged as follows%
t/e w/eel is B,st t/e sa-e as before,
e9cept t/at t/e -antra is arranged t/ereon clockwise,
and on t/e ri-, too, one p,ts t/e syllables A and so onC
if one vis,aliFes and recites in t/at way
one of weak intellect will beco-e intelligent5 5 5 5
"f one draws t/e preceding w/eel
on a piece of birc/ bark, for e9a-ple,
and carries it on one<s person,
t/en B,st by t/at one will be protected5
1/ese different types of written protections -ay also be printed
fro- wooden blocks in t/e -onastic prints/ops, and s,c/ devices are
occasionally fo,nd listed in t/e book catalog,es along wit/ t/e te9ts
w/ic/ -ig/t be /ad fro- t/e printeryC
(.
b,t t/ese protections,
)!! #!E (1+# OF '&&+.('#.O3
8
too, /ad to be printed at special ti-es and t/e appropriate iFations and
-antras perfor-ed over t/e- before t/ey co,ld be ,sed5 1/,s an
ordinary printed protection can be p,rc/ased ;,ite c/eaply, b,t one
t/at /as been t/,s e-powered, folded ,p,
ariG
B tied wit/ -,lticolored
t/read i--ediately beco-es -ore e9pensive for t/e p,rc/aser is paying
not so -,c/ for t/e device as for t/e rit,al t/at /as -ade it potent5
And t/ese folded protections -,st not be opened ,p, for t/en t/eir
power evaporates and t/e entire rit,al process -,st be repeated5
1/ere are a great -any different types of s,c/ protections ,sed in
1ibet5 Every $ew Jear a /ig/ la-a will /and o,t to /is followers
7knotted protections,7 si-ilar to t/e protective t/read reviewed
above, w/ic/ are worn aro,nd t/e neck5 >ne -ay carry wit/ one
t/e relics of a great and fa-o,s la-a, a s-all 7-irac,lo,s i-age,7
or t/e s-all cones or sta-ped i-ages called ts*ats*a, w/ic/ are
-olded of clay or do,g/ -i9ed wit/ /erbs, diitsi, relics, or even t/e
as/es of t/e dead la-a, and t/en e-powered as we /ave seen5 "n
t/e words of P5 65 Pott, 7a 1ibetan -ay, in a pinc/, e9ist wit/o,t
eit/er rosary or prayer w/eel, b,t certainly not wit/o,t an a-,let57
((
A 1ibetan carries all t/ese protective devices in a gau or c/ar-
bo9, w/ic/ /e ,s,ally wears aro,nd /is neck, b,t larger and /eavier
types -ay be carried at /is /ip or even strapped to /is backC t/ese
latter are ,s,ally reserved for long Bo,rneys5 C/ar- bo9es are often
of great bea,ty, ranging fro- t/e pearl' and coral'encr,sted bo9es
of t/e central 1ibetan nobility, often si9 or eig/t inc/es across, toB
t/e s-aller ones of t/e eastern 1ibetans, adorned wit/ per/aps a
single coral bead b,t covered wit/ t/e delicate -etalwork for w/ic
t/ese people are fa-o,s5 "nside t/e larger types t/ere -ay 7
bewildering variety of devices to protect t/e bearer fro- bad area
and evil o-ens, dogs and wild beasts, poison, t/eft, and weapo s
to g,arantee t/e s,ccess of /is b,siness, t/e increase of /is for
or t/e growt/ of /is /erds5 #,c/ collections -ay be passed
'o6l
N
a fa-ily, and we /ave spent an entire afternoon wit/ a pro, t
going t/ro,g/ a bo9f,l of relics and protections dating ba
dreds of years5 1ara<
(
1/,s, to protect against weapons, t/e practitioner 1&'syllable
-antra in gold on bl,e paper, followed by% JA8A1" 36AMA1"
36A2AD" K DULU 2ULU 71/ose wit/ s/arp blades brandis/
t/e-, advancing
a
nft
a
Be to -e a kins-an and das/ t/e- to
pieces #MA6A
tioner perfor-s for t/is a f,ll consecration of t/e deity vis,aliFed
wit/in it, and /e binds it ,pon /is /ead, being caref,l not to p,t it on
,pside down5 1/en w/en t/e ti-e co-es t/at /e -,st enter into
battle, /e vis,aliFes /i-self as 1ara and recites t/e above -antra5 >ne
s/o,ld /ave no do,bt abo,t its effectiveness, t/e te9t says, for it
operates according to 1ara<s vow5
(+
8any s,c/ protections are ,sed at t/e partic,larly dangero,s
periods of pregnancy and birt/5 1/e practitioner first /angs t/e
following -antra aro,nd t/e neck of a flask%
>81A2A$"1A2AJA K >88>CA$"8>CAJA K >88>D#A$"
8>D#AJA K LlMA8 MA2A3E #MA6A K
7>8 #ave -e, savioress K >8 Liberate -e, liberated one K >8 Free -e,
freed one K Jo, grant t/e /ig/est gift of life #MA6A K7
6e t/en -i9es toget/er t/e 7twenty'five s,bstances of t/e flask7 and
po,rs t/ese into t/e flask wit/ scented water5 6e -akes offer ings and
prayers before it and evokes t/e deity t/ereinC all day /e recites >8
1A2E #MA6A K and in t/e evening /e recites t/e 1&'syllable -antra as
follows% >8 1A2E 1U11A2E 1U2E s,c/'and's,c/ a wo-an
8>D#AJA LlMA8 #MA6A K
6e contin,es ,ntil /e /as recited 1&&,&&& ti-es over t/e water in t/e
flaskC t/en, w/en -idnig/t /as passed, /e places t/e pregnant wo-an
,pon a seat of kusa grass, perfor-s t/e preli-inaries of clearing t/e
place of /indering de-ons and so on, and finally, facing to t/e east, /e
was/es and anoints /er wit/ t/e water5 #i-ilarly,
lle
recites t/e
-antra over so-e b,tter and s-ears t/is over /er <
ocl
y and into /er
vagina5 "f /e does t/is, t/e wo-an will give
blr
t/ easily and wit/o,t
fear5
s soon as t/e c/ild is born t/e practitioner places ,pon it one of
ra

s
Protections5 1/is s/o,ld be done, t/e te9t says, as soon as
le
C indeed,
" /ave seen yo,ng c/ildren and toddlers practical'ered wit/ t/e s-all
leat/er po,c/es t/at contain s,c/ devices, y day bot/ -ot/er and
c/ild are anointed wit/ t/e water t/at by
1H
a
-

tne
flask, being
was/ed, cleansed, and p,rified t/ere'P
+
P
rac
f'ia
ner
-akes offerings
to 1ara wit/ a Fo,r 8andala /inder<
prays

to

ner

for

tncir
safety, and /e
gives tor-as to t/e of
#
p
Bt

g

de
-ons and vengef,l g/osts, t/at t/ey -ay
not /ar- o,t t/e -l5
11+
,
/a
PPy -ot/er and t/e c/ild5 1/en t/ere is -i9ed
into
+r

# -
<k
ed into
t
o
i
#

-
<<k s-all a-o,nts of -olasses and t/e dr,g manu
`chi
a
recurvila$ratK, a bit of sal a--oniac t/e siFe of a
290
#!E (1+# OF
'&&+.('#.O3
)91
barley grain, and a bit of -,sk t/e siFe of a peaC t/is -i9t,re, w/en
given to t/e infant, g,arantees /is contin,ed s,rvival5
(
1/ese prescriptions are te9t,al, and t/e ;,estion arises as to
w/et/er s,c/ co-ple9 and ti-e'cons,-ing rit,als are act,ally p
er
t
for-ed as given in t/e te9ts5 1/e answer is si-ply t/at t/ey areC Bf
t/ey are not perfor-ed according to t/is partic,lar te9t, t/ey are
perfor-ed according to a si-ilar one, depending ,pon t/e prefer'
ences of t/e individ,al practitioner5 >f co,rse, t/e flo,ris/es and
details are so-eti-es beyond t/e -eans of t/e sponsorC t/e twenty'
five s,bstances of t/e flask -entioned aboveEa collective designation
t/at occ,rs constantlyEare given by $gawang loFang as follows%
(!
19&H1/e five -edicines5% tagts*er J&otentilla discolorK, kantakara
J2am$ucus racemosaK, 5hen-i mi6u$pa J(litoria ternateaK, utpala
J3ymphaea caeruleaK, and Banglag Jelamcanda chinensisK
191H1/e five precio,s t/ings% gold, silver, pearl, coral, and t,r
;,oise
19)H1/e five essences% sesa-e, salt, b,tter, -olasses, and /oney
19*H1/e five grains% /,sked and ,n/,sked barley, rice, w/eat, and
peas
19.H1/e five odors% w/ite and red sandalwood, ca-p/or, saffron,
and -,sk
B,t t/e fa-ily of t/e wo-an /ire as great a la-a as is available or
as t/ey can afford Gcons,lting /i- as to proper proced,re B,st as we
-ig/t cons,lt an obstetricianH, and t/ey provide as -,c/ of t/e
-aterial as t/ey can5 Alt/o,g/ " know t/ro,g/ personal e9=
perience of cases w/ere s,c/ rit,als /ave failed to preserve t/e lives of
a pregnant girl and /er ,nborn c/ild, w/ere pro-pt 4estern -edical
attention -ig/t /ave saved t/e-, " also know of tragedies occ,rring
,nder t/e care of obstetricians, w/ere, a 1ibetan -ig/t add, t/ey
-ig/t /ave been saved by t/e rit,al5
Dongtrii rinpoc/<e gives two -ore s/ort rit,als ,nder 1ara<s
f,nction of protection, w/ic/ " incl,de to s/ow /ow /er power is
e-ployed in every conceivable area of life5 1o free so-eone fro-
prison, for e9a-ple, t/e practitioner -akes a -andala not s-aller
t/en one c,bit in siFe, s-ears it wit/ cow d,ng, and draws t/ereon
wit/ powdered colors an eig/t'petaled lot,s5 "n its center /e draws
an iron /ook -arked wit/ t/e syllable LA6 Gt/e -antra 7particle7
for s,--oning or drawing fort/H, and aro,nd it /e arranges five
oBles of w/ite flowers5 6e sets o,t t/e offering tor-a and evokes t/e
deity bot/ in /is own person and in front of /i-C /e perfor-s t/e
general offerings, praises, and prayers% and /e recites t/e !omages
a
s
-any ti-es as /e can5 Fro- a LA6 in t/e /eart of t/e self'generated
goddessEt/at is, fro- /is own /eartE/e vis,aliFes t/at iron /ooks
radiate fort/ and free t/e person fro- prison, w/ile /e goes t/ro,g/
t/e rit,al service, for t/is partic,lar -agical f,nction, of reciting t/e
1&'syllable -antra 1&,&&& ti-es5 1/en for one entire nig/t /e applies
t/e -antra, reciting it contin,ally and adding on t/e offerings,
praises, and prayers after eac/ 1&& recitations5 And w/ile dwelling in
t/e deep conte-plation of 1ara, /e writes o,t t/e following appendi9
to t/e 1&'syllable -antra% >8 8>CA$" 8>CAJA K 8>D#A$"
8>D#AJA K s,c/'and's,c/ a person LlMA8 MA2A3E #MA6A K 6e
writes t/is on birc/ bark, ,sing saffron for a -an and giBam for a
wo-an, and /e binds it ,pon t/e /ead of t/e person bo,nd in prison5
>rEpres,-ably w/en t/e prisoner can not be reac/edE/e recites
t/is -antra seven ti-es over so-e waterC and at t/e t/ree ti-es of t/e
day /e scatters seven /andf,ls in t/e direction of t/e Bail5 "n eit/er
instance t/e prisoner will be freed fro- /is bondageC it< is even
better, t/e te9t adds, if t/e prisoner /i-self knows t/e -antra and
can recite it contin,ally5
"f t/e practitioner wis/es to be victorio,s in a disp,te /e first goes
t/ro,g/ t/e self'generationC /e fills a new flask wit/ sweet'scented
water and places t/erein t/e following -antra, written on w/ite
birc/ bark wit/ saffron and wrapped ,p in wa9 Gso it will not get
wetH% >8 1A2E 1U11A2E 1U2E s,c/'and's,c/ a person 8>D=
#AJA LlMA8 #MA6A K 6e evokes t/e deity in t/e flask, following
t/e appropriate te9t, and -akes offerings to /er wit/ flowers and
sweet scents5 By drinking t/e water, over w/ic/ /e recites t/e sa-e
-antra as -any ti-es as /e can, /e will be victorio,s in all disp,tes
and debates5
(9
16E 3A$IE2# >F P2>1EC1"ME P>4E2
4e /ave t/,s seen /ow 1ara<s power of protection -ay be
controlled and directed t/ro,g/ rit,al by a practitioner w/o is
conte-platively prepared to /andle it5 B,t t/e very efficacy of
t/is power -akes it occasionally diffic,lt to -anip,late save by a
real e9pert, and /ere we find additional preca,tionary -eas,res to
ens,re t/e safety of t/e ,nwary5
#!E (1+# OF
1ara<s protective power -anifests itself also in t/e for- of a deity
na-ed B/i-adev", also called t/e 7Bl,e #/e'wolf7 and depicted
as
one, wit/ its /ead t,rned toward its tail5
+&
1/is is an e-anation
of 1ara w/ose special f,nction is t/e protection of t/ose w/o prac=
tice /er rit,als and t/e g,arding of t/e books in w/ic/ t/ey are
recorded5 1/,s t/e te9t of Dongtrii rinpoc/<e adds at t/e end a
separate s/eet containing t/e protective -antra of t/e Bl,e #/e'
wolf, along wit/ t/e rit,al of its perfor-anceC t/is separate s/eet
f,nctions also as a -agical device in itself to protect t/e printed
work fro- destr,ction5 " pro-ised t/e la-a w/o ta,g/t -e t/is
te9t t/at " wo,ld not reprod,ce t/is -antra, for its potency is so
great t/at /e was tro,bled at t/e t/o,g/t of even an inadvertent
-isapplication on t/e part of any of -y readers5 #o powerf,l is
t/is -antra, /e said, t/at anyone w/o reads it alo,d wit/o,t /aving
/ad t/e proper conte-plative e9perience -ig/t easily go -ad and fly
abo,t in t/e sky, b,ffeted by t/e winds5 " was per-itted to read it,
by t/e way, beca,se t/is la-a knew t/at " was writing a book abo,t
1ara and t/at s/e wo,ld t/erefore protect -e, at least ,ntil t/e
book was finis/ed5
#i-ilar protections are enco,ntered fairly often, -agically bo,nd
to vario,s te9ts5 1/ere was one 7/idden te9t7 w/ic/ " was not
allowed to read at all, beca,se t/e enc/ant-ent placed t/ereon was
so strong t/at, /ad " read it before going t/ro,g/ a lengt/y rit,al
process of preparation, wolves wo,ld /ave co-e and /owled at -y
door, driving -e -ad, and -y library of 1ibetan books wo,ld /ave
ca,g/t fire% 75 5 5 and t/en,7 -y teac/er e9plained, 7yo, co,ldn<t
do any -ore 1ara57
16E 1E22>2 >F #P"2"1#
Jet wit/ all t/ese protections, we /ave not to,c/ed ,pon w/at is
in 1ibet per/aps t/e greatest terror of all, re;,iring on occasion t/e
-ost e9tre-e rit,al and -agical -eas,res5 1/e standard "ndian
list of t/e eig/t great terrors served -erely as a basis for later ad=
ditions in 1ibet, w/ere t/e category 7terror of spirits7 was enlarged
to receive all t/e dangero,s deities of t/e native religion, t/e inn,=
-erable -alevolent spirits w/o- t/e 1ibetans consider, along wit/
t/e /,-an -aledictions t/at often set t/e- in -otion, t/e original
ca,se of al-ost every cala-ity5
Fig5 *15 A protection to bind -alevolent spirits5
"n t/e Red 'nnals, D,nga 3oBe reports t/e story t/at t/e first to
r,le t/e 1ibetan people, after t/ey were born fro- t/e ,nion of t/e
-onkey Bod/isattva and t/e rock ogress, were t/e nine 9asang
Brot/ers57 #,-pa k<enpo refers to t/is passage and glosses t/e
-ne brot/ers as 3o-in, Da, 2inpo, +a, #sen, +ha, 9a, Dre, and
poN 1/ese nine 7,nclean ones7 were t/e native spirits as well
e5first r,lers of 1ibet, and t/eir sovereignty /as not di-inis/ed
ti-eC so fir-ly believed in t/at any atte-pt to replace t/e- d
/ave been ineffective, t/ey were assi-ilated wit/ "ndian
deities and incorporated into a B,dd/ist c,lt, w/ic/ clai-ed t/e
'&&+.('#1=3
)9*
)9)
#!E (1+# OF '&&+.('#.O3 )9(
rit,al ability to control t/eir powers as t/e ,lti-ate
agencies of disease and -isfort,ne5
8any atte-pts were -ade to classify t/e bewildering
prof,si
>n
of t/is native pant/eon5 1/e -ore or less official
B,dd/ist sc/e-e is a list of 7eig/t classes of gods and ogres,7
w/ic/ co-pares in -any ways wit/ t/e -ore arc/aic list of t/e
nine 9asang Brot/ers given above, b,t t/e partic,lar ite-s in
t/e vario,s B,dd/ist inventories vary considerably5 1/e
Longdo la-a $gawang loFang, in /is Enumeration of the
3ames of the Oath-$ound )uardians, gives t/e following% 7G1H
1/e class of lha w/o are w/ite, G)H t/e class of dii w/o are
black, G)H t/e class of tsen w/o are red, G.H t/e class of 5a w/o
are vari'colored, G(H t/e class of mu w/o are brown, G+H t/e
class of sinpo w/o are eaters of fles/, GH t/e class of -epo w/o
are lords of treas,re and G!H t/e class of mamo w/o are bringers
of disease57
+*
B,t t/ere are also -any ot/er lists, as for
instance two given in t/e 7Precepts on Iods and 3e-ons7
section of t/e Five &recepts of &admasam$havaC G1H gongpo,
G)H t*eurang, G*H ngayam, G.H sadag, G(H yiilha, G+H men, GH
tsen, and G!H lu, as well as G1H sogdag, G)H mamo, G*H shin-e, G.H
dii, G(H no-in, G+H mu, GH dralha, and G!H gongpo4
u
1/ere is so-e overlap in t/ese B,dd/ist lists, b,t per/aps
-ore discrepancy5 1/e i--ense literat,re devoted to all
t/ese spirits /as been reviewed by 1,cci
+(
and $ebesky'
4oBkowitFC
++
/ence in t/e following pages we give only an
o,tline Gwit/ so-e new -aterialH of t/e -aBor classes of
de-on fro- w/ose depredations 1ara<s relief is so,g/t in /er
protective rit,als5
For o,r p,rposes, t/e -ost ,sef,l classification is an
early divisionE;,ite independent of B,dd/ist ideasEinto
t/e t/ree classes of sadag, lu, and nyen4 4e read, for
instance, of t/e 7eig/t classes of gods and ogres, worldlings
w/o dwell above and below in t/e ten directions% t/e 5hidagE
lords of t/e soilEt/e original in/abitants of t/e co,ntryside
and villagesC t/e sadag, lu, and nyen, wit/ t/eir retin,e and
servants57
+
Anot/er te9t asks for protection fro- 7t/e /ar-s
of t/e evil spirits above% t/e planets and constellationsC t/e
/ar-s of t/e evil spirits below% t/e sadag, lu, and nyen7 and
t/e /ar-s of t/e evil spirits ,pon t/e s,rface of t/e eart/% t/e
g/osts, kings, and Xsen57
+!
"t is generally said, reports 1,cci, t/at t/e nyen reside in t/e
space above t/e eart/, t/e sadag ,pon its s,rface, and t/e lu
in t/e space beneat/ it, b,t t/e de-arcation is by no -eans
rigid5
+9
>ne of -y la-a infor-ants -ade t/e division of lha
in /eaven, nyen ,pon t/e
t/
and
lu
,nd
er
t/e
gro
,nd
,
givi
ng
a
pict
,re
-or
e
clos
ely
app
ro9i
'
tin
g
t/e "ndian sc/e-e Gwit/ lha identified wit/ t/e "ndian
deva i Xy wit/ t/e "ndian nagaD, and t/is division is also
fo,nd in so-e
te9ts%
&
1/e lha above and t/e lu
below, t/e sadag, lu, and
nyen7 t/e eig/t classes of
gods and ogres wit/ all t/eir
retin,e 5 5 5
And too, as we /ave seen, t/e sadag, lu, and nyen -ay be
considered, as a gro,p, to live beneat/ t/e eart/, at lest
relative to t/e celestial p/eno-ena above it and t/e g/osts
t/at walk its s,rface5
"ndeed, t/e -alignant nyen -ay live anyw/ere% in t/e
pop,lar b,t apocryp/al 7s,tra7 #he Eight 'ppearances in
!eaven and Earth, we read of 7t/e nyen 1,r;,oise Bl,e
3ragon wit/ t/e golden spike, t/e eart/'nyen Iolden Frog
wit/ t/e t,r;,oise -arkings, t/e snoB-nyen 4/ite Lioness
wit/ t/e t,r;,oise -ane, t/e lake-nyen Leaping 1adpole wit/
t/e conc/'w/ite sides, and t/e rock-nyen Iolden 8onkey
wit/ t/e conc/'w/ite /air7C
1
and t/e Ladak/i -arriage songs
p,blis/ed by Francke speak of 7t/e nyen of t/e s,n and -oon
in t/e bl,e Fenit/, t/e nyen of t/e wind in t/e /ig/ rocks, t/e
/ar-f,l nyen in t/e ocean and t/e roaring nyen of r,nning
water57
)
4/ereas t/ese nyen are nearly always /ar-f,l, t/e sadag
or 7owners of t/e eart/7 are ne,tral b,t easily offended5 1/ey
/ave retained a rit,al i-portance as lords of t/e gro,nd and
t/e roads, and t/eir per-ission -,st be asked before any
intr,sion ,pon t/eir territory, to constr,ct a -andala or to
cast away an effigyC b,t B,dging fro- t/e list given, for
e9a-ple, in #he Eight 'ppearances in !eaven and EarthEt/e
eig/ty'one sadag in gro,ps of nine according to color, t/e
sadag r,ling over t/e eig/t directions
*
Et/ese deities were
traditionally so-et/ing -ore t/an local place spirits5 1/ey
were originally per/aps t/e lords of t/e ;,arters, b,t t/ere
t/ey /ave been replaced by t/e 7fo,r great kings7 of t/e
"ndian traditionC and nowadays even as local spirits t/ey are
overs/adowed in t/e pop,lar c,lt by t/e lords of t/e soil and
t/e tsen4
1/e lu, on t/e ot/er /and, are good or bad Gsee fig5 *)H
according to individ,al te-pera-ent, alt/o,g/ t/e good ones
-ay be offended and t/e bad ones propitiated5 1/ese lu are
,ndisp,tedly t/e spirits of t/e ,nderwold, fo,nd in t/ose
places w/ere t/eir real- i-pinges Upon o,rs, s,c/ as in
springs, wells, and riversC b,t B,dd/is- /ad
1
Fig5 *)5 A peacef,l lu and a fierce lu4 Fro- a sketc/ by 1endFin
yongdii5
already incorporated so -,c/ of t/e "ndian c,lt of t/e nagas, wit/
w/o- t/e lu are now fir-ly identified, t/at it is often diffic,lt to
discover /ow -,c/ of t/eir c/aracter is original and /ow -,c/ /as
been i-ported into t/eir c,lt5
1/e -ore worldly spirits w/o walk ,pon t/e s,rface of t/e eart/,
-entioned in t/e passage above, are t/e g/osts, t/e kings, and t/e
tsen4 1/e 1ibetan g/ostsEcalled -ungpoEare identical wit/ o,r
own% t/ey are t/e vengef,l spirits of dead -en, i-pelled by t/e
power of t/eir evil lives or by t/e violence of a dying t/o,g/t of
/atred5 A -an -,rdered or slain in battle is likely to beco-e s,c/
a g/ost, seeking to vent /is dying and spitef,l f,ry not only ,pon
/is slayer b,t ,pon all -en5
#i-ilar are the4 -epo or kings, w/o often co-e in t/e g,ise of -onks
or royalty to instigate anger and fig/ting5 Pe/ar, t/e great 7-,n=
dane protector7 of t/e Iel,g sect, is often considered to be a king
de-on w/o was converted and refor-ed by Pad-asa-b/ava5 A
-onk w/o perfor-s rit,al to gain personal powerE,sing t/e Pro=
cess of Ieneration to gain a godlike potency in t/is life, b,t wit/o,t
t/e a-eliorating ,nderstanding of eit/er E-ptiness or co-passion
E-ay beco-e a king de-on w/en /e dies5 " was told t/e story of
'&&+.('#.O3
one s,c/ -onk, w/ose powers were
b,t w/o r at /e r ,s e d /i s N
retaliation, t/e local pop,lace b,rned
Fro- t/en on, a\N\N\NN# N
and disease broke o,t a-ong t/e
P
eo
P
,e $eb s1v< w1
a si-ilar sort of story concerning tte kL rf <
c/<en-o, t/e rr
great
secret ytf c
d
Fig5 **5 A tsen4 Fro- a sketc/ by 1endFin yongd,5
1/e 0sen Gfig5 **H, says 1,cci, were so-e of t/e -ost powerf,l
aboriginal deities of 1ibet,
(
b,t w/ere t/ey /ave not disappeared
t/ey are today red,ced to t/e stat,s of local deities, living pri-arily
in rocks or on -o,ntains% -y infor-ants identified t/e great -o,n=
tain deity 8ac/<en po-ra Gfig5 *.H as a 7rock'foen57 1/ey are red
-en -o,nted ,pon red /orses, and w/ere t/ey /ave been converted
297
#!E (1+#
OF

7
)9!
Fig5 *.5 8ac/<en po-ra, a -o,ntain deity5 Fro- a sketc/ by
1endFin yongdii5
by so-e great la-a to be 7g,ardians of t/e teac/ing7 t/ey are occa=
sionally depicted in religio,s art5 8any -onasteries live ,nder t/e
protection of s,c/ local 0sen, and t/ey receive t/eir offerings along
wit/ t/e ot/er oat/'bo,nd protectorsC b,t travelers in re-ote places
-,st be caref,l not to offend t/e-5
A prop/ecy attrib,ted to Pad-asa-b/ava says%
+
"n t/e evil ti-es, t/e degenerate era
w/en t/e five defile-ents increase,
/ere in 1ibet t/e g/osts and damsi,
t/e de-ons w/o attack t/e living,
will /old veritable sway%
by day t/ey will /old sway over all ce-eteries,
and by nig/t t/ey will attack t/e life breat/ of beings5
p&+.('#.O3 )99
1/eir for- is t/e for- of -agic kings and ;,eens,
t/eir speec/ is t/e speec/ of br,te beasts and wild ani-alsC
and t/e signs of t/eir de-onic diseases are t/ese%
t/at t/ere co-e ,nidentified pestilences,
and s,dden deliri,- and ,nconscio,snessC
so-e of t/ese are like t/e diseases
of t/e planets and constellations,
so-e are si-ply deat/ wit/ no warning,
and so-e are d,-bness and tre-bling of t/e bodyC
in -any different for-s t/ey will co-e5
1/ese damsi are -e-bers of t/e class of si de-ons, an i-portant
gro,p of early 1ibetan deities w/ose origin and types are described
by $ebesky'4oBkowitF5

B,t in addition to t/eir basic de-onic

for-s, t/ere are -entioned in t/e te9ts s,c/ si as t/e si of disease,
t/e si of deat/, t/e ce-etery si, t/e si of ad,lts, t/e si of c/ildren,
and t/e si of loss5 1/ese types of si wo,ld see- to be, fro- t/e
description of -y infor-ants, t/e personification of dangero,s periods
of ti-e in t/e life of -an, and partic,larly t/e danger of t/e rec,r=
rence of -isfort,nes at t/e sa-e ti-e t/ey originally /appened5
1/,s, " was infor-ed, if a -e-ber of one<s fa-ily died at a partic=
,lar age, or at a partic,lar ti-e of year, t/en at t/at age or at t/at
ti-e of year all t/e -e-bers of t/e fa-ily are s,sceptible to deat/
at t/e /ands of t/e si of deat/, w/et/er t/ey be interpreted as
act,al de-ons or si-ply as t/e tendency of events to rec,r in
cyclic patterns5 #i-ilarly, t/e ce-etery si t/reaten at a certain ti-e
every year t/e fa-ily of a -an w/ose f,neral was perfor-ed on t/at
date, and t/e si of loss t/reaten t/e rec,rrence of dro,g/t, /ailstor-,
ani-al epide-ics, and crop fail,res5 1/,s, too, we /ear of year si,
-ont/ si, and day si, so t/at t/ere is a si for every day of t/e year
and every year of one<s life, and t/e -isfort,nes of every date -ay
be repeated in a yearly cycle5 "t is at t/ese ti-es of e9tre-e danger
to life and property t/at t/e protective rit,als are -ost ,rgently
needed, and t/e goddess is prayed to avert t/e gumig Gina,spicio,s
years ending in t/e n,-ber nineH, t/e durmig Gyears in w/ose sign
E/orse, -onkey, pig, etc5Ea deat/ /as previo,sly occ,redH, and
all 7t/e savage dangers of t/e years, -ont/s, days, and ti-es57
"n t/ese protective rit,als, t/e 7g,ests7 invited to partake of t/e
tor-as offered to t/e- differ fro- t/e standard pattern, described
in c/apter i, for /ere are incl,ded specifically all t/ose evil spirits
w/o are t/e agents of t/ese /ar-s and savage dangersC t/ese g,ests
are /ere called 7t/e evil spirits% creditors and /indering de-ons57
#!E (1+#
OF
*&& #!E (1+# OF #'R'
7>,r g,ests,7 says one te9t, 7t/e lords of t/e soil of t/is continent, t/e
si9 classes of beings, o,r creditors, especially t/ose w/o ap=
propriate o,r life, w/o steal o,r life breat/, t/e g/osts w/o brood
evil, sending diseases, evil drea-s, evil o-ens, t/e eig/t classes of
gods and ogres, -alignant, lords of -iracles, t/e creditors of o,r
food, o,r dwellings, o,r wealt/ 5 5 57
!
1/ese creditors are t/e spirits of
all t/ose to w/o- we owe a debt, t/e dead toward w/o- we did evil
w/et/er in t/is life or in a past lifeC t/ey are lench*ag, literally 7t/ose
w/o l,st for an answer57 1/ey -ay be eit/er shak*on, w/o bear
7-alice toward o,r fles/,7 departed spirits i-pelled against ,s by
t/e -e-ory of personal inB,ry, or -uk*on, w/o bear 7-alice toward
o,r s,bstance,7 i-pelled by t/e -e-ory of o,r cri-es against
t/eir property5
1/e ot/er -e-bers of t/is class of g,ests are t/e geg or 7/indering
de-ons,7 w/o t/row obstacles in t/e way of o,r enterprises and
t/wart all o,r p,rposes5 1/eir depredations -ay range fro- si-ple
pranks Gtripping a traveler on t/e roadH to /indering, as we /ave
seen, t/e ease of giving birt/, fro- preventing t/e co-pletion of a
b,ilding to f,ll'scale de-onic interference wit/ t/e perfor-ance of
a religio,s rit,al by ca,sing t/o,g/ts to wander, tong,es to beco-e
conf,sed, and /ands to slip in t/e -anip,lation of t/e rit,al i-ple=
-ents5 4e /ave seen t/at in so-e rit,als t/ese /indering de-ons
are offered a special preli-inary tor-a of t/eir own at t/e beginning
rat/er t/an at t/e end of t/e perfor-ance, as part of t/e erection of a
circle of protection aro,nd t/e place of evocationC b,t /ere t/ey are
considered as agents of cala-ity to be propitiated by t/e rit,al itself,
rat/er t/an as obstacles to its perfor-ance5
All t/ese classifications, /owever, do not play a large part in t/e
pop,lar beliefs of t/e people, w/o know only t/at de-ons dwell in
t/e vast lonely places of t/eir land, t/at -isfort,nes co-e in cycles,
t/at t/e dead are dangero,s, and t/at one<s plans -eet ine9plicable
obstacles5 "n -ost protection rit,als, it see-s t/at t/e a,t/or
si-ply na-es as -any types of spirit as /e can t/ink of, to be s,re
t/at any possible -alignant power /as been incl,ded in t/e invoca=
tion5 8ost co--on people -ake no learned distinctions a-ong t/e
vario,s classes of spirits, save only t/at everyone in D<a-, " was
infor-ed, knows t/at if one<s /orse is ,nacco,ntably inB,red it was
done by a tsen7 indeed, it is t/o,g/t wise to dis-o,nt in lonely
places, lest one offend t/e local tsen by riding /a,g/tily past /i-5
As anot/er e9a-ple, " once described to a la-a t/e sy-pto-s of
'&&+.('#.O3
o9ygen starvation at /ig/ altit,desEfainting, na,sea, swollen /ands
and feetEand asked /i- t/e ca,se5 6e replied t/at /e was ac;,ain'
e
rB wit/ t/e p/eno-enon, b,t t/at alt/o,g/ -ost people attrib,te
it to a g/ost, it is really ca,sed by t/e local lord of t/e soil5
DU2UDULLA A$3 16E 2"1UAL# >F A11ACD
1o deal wit/ t/ese spiritsE7t/e sadag dwelling on t/e -o,ntains,
t/e lha, .n, and men dwelling on t/e clay peaks, on t/e s/ady side of
-o,ntains, in t/e /ig/ -ars/es and t/e low ravines, t/e lord dii and
t/e lord tsen dwelling on t/e rocky -o,ntains, t/e lha and lu dwel=
ling in t/e riv,lets and strea-s7
9
Ere;,ires -ost stringent -eas,res,
often going beyond defense into t/e darker real-s of offense,
e-ploying t/e power of t/e deity to cr,s/ and overw/el- t/e -alig'
Fig5 *(5 D,r,k,lla, goddess of s,bB,gation5 Fro- an iconograp/ic
sketc/ by 1endFin yongd,5
*&1
#!E (1+# OF
nant forces t/at t/reaten one5 1/,s, B,st as t/ere are 1aras to
pro, tect one fro- t/e constant t/reat of -alevolent powers
instigated against one<s person, one<s property, and one<s life, so
also -ay 1ara /erself be called ,pon, in t/e for- of D,r,k,lla Gfig5
*(H, to s,bB,gate and destroy t/e evil spirits t/at work against t/e
B,dd/ist religion, to bring ,nder one<s power a personal ene-y,
or to bend to one<s desires a recalcitrant -an or wo-an5
D,r,k,lla was -ost likely an "ndian tribal deity incorporated
i't( t/e B,dd/ist pant/eon, an independent goddess associated
wit/ -agical do-ination, and as s,c/ we find /er -antra already
given in t/e !eva-ra #antra4 #/e was grad,ally assi-ilated to 1ara
as /er special for- in perfor-ing t/e 7red7 f,nction of s,bB,gationC
s/e ca-e to 1ibet as a deity of power, bringing wit/ /er t/e rit,al
e-bodied in /er basic 1antra, t/e &ractices of the 3o$le #ara ,uruF
kulla, translated by Atlsa<s own disciple 1s<iitr<i- Bewa5
!&
#/e was
absorbed painlessly into t/e swelling ranks of t/e pant/eon in
1ibet, and /er practices took t/eir place in t/e 1ibetan religio,s
e9perience% s/e was called ,pon w/en b,ilding a -onastery or w/en
beginning any enterprise, t/at s/e -ig/t s,bB,gate t/e /,-an or
de-onic forces t/at stood in its wayC s/e was called ,pon by st,dents
before an e9a-ination, t/at s/e -ig/t increase t/eir wisdo-C and,
wit/in -y own e9perience, s/e /as been called ,pon by at least one
1ibetan ref,gee gro,p to coerce t/e "ndian govern-ent5 1ibetan
traders seeking profit and 1ibetan lovers seeking satisfaction follow=
ed ,pon t/e rit,al tracks establis/ed by t/eir "ndian predecessors,
w/ic/ /ad been fi9ed in /er basic te9ts5
1/e great -agican 3o-bi'/er,ka sang t/is /y-n to t/e god=
dess%
!&
`
1
6o-age and praise to /er
w/o serves t/e ai- of beings by ,nderstanding,
by ,nwavering deeds and constant c/angelessness,
to t/e one'/eaded fo,r'ar-ed one,
w/o is as brilliant as a t/o,sand s,ns radiating red lig/t5
6o-age and praise to /er
t/e goddess arisen fro- 62l6,
t/e red'colored fo,r'ar-ed one,
w/ose /ands /old arrow and bow,
w/o grasps an iron /ook5
6o-age and praise to /er
w/ose lig/t blaFes like t/e fla-es t/at destroy t/e world,
w/o is one'/eaded, t/ree'eyed,
w/ose /air blaFes ,pward reddis/ yellow,
'&&+.('#.O3
*&*
w/o grasps a lot,s flower5
6o-age and praise to /er
w/o stands in t/e dancing pose
/a,g/ty wit/ f,rio,s rage,
w/o /as a diade- of five sk,lls,
w/o bears a tiger<s skin5
" pay /o-age to t/e red one,
baring /er fangs, w/ose body is frig/tf,l,
w/o is adorned wit/ t/e five signs of ferocity,
w/ose necklace is /alf a /,ndred /,-an /eads,
w/o is t/e con;,eress of 8ara5
" pay /o-age to /er
w/o fro- t/e co--ingling of vowels and consonants
is enlig/tened, ever delig/ting in Bliss,
w/ose diade- is A-itab/a,
w/o is pleased wit/ dancing5
6o-age to /er
w/o fi9es t/e eye wit/ bow and arrow,
w/o s,bB,gates wit/ t/e lot,s flower,
w/ose iron /ook draws fort/ fro- t/e swa-p of defile-ent,
t/e fo,r'ar-ed ene-y of 8ara K
1/ere are in 1ibet so-e si-ple /o-e prescriptions for ca,sing
inB,ry w/ic/ do not depend ,pon t/e power of any partic,lar deity
and t/,s -ay be applied by anyone5 A c,sto- practiced by 1ibetan
-en, reports $ebesky'4oBkowitF, is to write t/e na-e and age of
a person w/o- one wants to inB,re toget/er wit/ so-e /ar-f,l
-antras on a piece of paperC t/e paper is t/en folded and worn
inside t/e boot, ,nder t/e /eel of t/e person w/o perfor-s t/is
-agic action5 Anot/er pop,lar belief clai-s t/at t/e easiest way
in w/ic/ a wo-an -ay s,bB,gate a -an and gain /is love is to b,rn
a clot/ stained wit/ /er -enstr,al blood and to -i9 so-e of t/e
as/es s,rreptitio,sly into t/e -an<s food or drinkC or s/e -ay si-ply
,se a drop of /er -enstr,al blood in t/e sa-e way5
!1
1/e -ost powerf,l rit,als of s,bB,gation and destr,ction, /ow=
ever, re-ain t/ose w/erein t/e power of t/e deity is directed t/ro,g/
t/e practitioner<s own person and ai-ed at t/e obBect of t/e rit,al,
eit/er directly or t/ro,g/ t/e -edi,- of a -agical device5 1/is
process re;,ires t/e practitioner to /ave ac;,ired t/e re;,isite
powers of vis,aliFation and to /ave gained t/e capacity of contain=
ing wit/in /i-self, as a fit vessel, t/e deity<s power t/ro,g/ t/e
perfor-ance of t/e preli-inary rit,al service of t/at deity5 1/is
prere;,isite in effect li-its t/e availability of destr,ctive power to
t/ose w/o are able to devote at least a -ini-,- a-o,nt of ti-e
302
#!E (1+# OF
and effort to its ac;,isition, for t/e -ost part professional conte-'
plativesC and t/e c/eck placed on its -is,se is /eld to be t/at t/e
prior conte-plations t/e-selves, in t/eir inc,lcation of -oral atti=
t,des, li-it t/e greed and /ostility of t/e practitioner5
8any s,c/ destr,ctive or coercive rit,als are fo,nd in B,dd/ist
te9ts, and even in works /eld to be t/e word of t/e B,dd/aC and
t/e ;,estion arises as to /ow s,c/ acts of enslave-ent and e9=
ter-ination -ay be reconciled wit/ t/e basic B,dd/ist teac/ings of
nonviolence or wit/ t/e vows t/at t/e practitioner /i-self /as taken5
1/e e9a-ple -ost often add,ced by -y infor-ants was t/e B,sti=
fiable /o-icide of t/e evil king Langdar-a by t/e -onk PeBi doBe,
an act t/at benefited t/e king /i-self by preventing /i- fro-
acc,-,lating any -ore evil kar-a t/en /e already /ad5 1/ey /eld
it to be an act of co-passion, also, to ,se one<s conte-plative powers
to s,bB,gate evil persons or -alevolent spirits and convert t/e- to
virt,e5 1/ey did not, /owever, deny t/e possibility of ,sing t/ese
powers for selfis/ p,rposes% we /ave already seen t/at a king de-on
-ay be t/e -alicio,s s/ade of s,c/ a worldly and -isg,ided -agi=
cian5
"ndeed, t/e rit,als of destr,ction avoid t/e ,se of t/e ordinary
word 7kill7 and s,bstit,te for it t/e word 7deliver7 or 7liberate57
1/,s a prere;,isite for t/ese rit,als is t/e conte-plative ability
not only to destroy t/e body of t/e obBect of t/e rit,al b,t also to
dispatc/ /is 7awareness7Ew/ic/ one /as t/ereby freed fro- corpo=
real bondsEto a /eaven or P,re Land, or even to t/e 3/ar-a
real- itself, t/at t/e slain -ay avoid t/e eons in /ell w/ic/ -ig/t
ot/erwise be /is lot, and t/at /e -ay gain all t/e spirit,al benefits
of a fort,nate rebirt/5 74it/ co-passion toward t/e 8aras and
t/eir deeds,7 says Pe-a karpo, 7we wis/ to liberate t/e- fro- t/eir
wrat/57
!)
Anot/er rit,al says% 74it/ /is -irac,lo,s vis,aliFation 5 5 ~
/e -ay offer as food to t/e divine /osts of t/e -andala t/e bodies
of t/e ene-y evil spirits, and wit/ one5 fierce P6A1K /e s/o,ld
liberate t/eir awareness into t/e great, intrinsically p,re 3/ar-a
real-, t/e real- w/erein t/ere is neit/er slain nor slayer57
!*
8any
ot/er e9a-ples -ay be fo,nd, for instance, in t/e Epic of Iesar,
w/ere t/e /ero, in slaying Gor liberatingH an evil -agician, wo,ld
7cond,ct /is awareness to t/e P,re Land57
!.
4/en talking of t/e 7fo,r glances7 by w/ic/ a yogin trained in
t/e proper proced,re -ay overt/row, s,bB,gate, s,--on, and
petrify an ene-y, or even an ani-ate obBect, t/e !eva-ra #an tin
*&(
Bds% 76ere, act,al killing s/o,ld not be done, for t/is wo,ld be to
break one<s vows5 Let one b,t reno,nce deceit and one -ay do all
t/at s/o,ld not ordinarily be doneC b,t if one does not/ing b,t evil
t/en one will not gain t/e -agical attain-ents57
!(
"n t/is connection
t/e Longdo la-a $gawang loFang writes%
!+
1/e -eas,re of one<s attain-ent in t/e fo,r glances is as
follows% wit/ B,st a glance to dry ,p a tree, t/at its fr,it does not
ripen, and overt/row it ,pon t/e gro,ndC wit/ B,st a glance to
s,--on downward a rigid ,pward'growing treeC wit/ B,st a
glance to s,bB,gate and gat/er before one sweet's-elling flowers
fro- a distanceC and wit/ B,st a glance to petrify t/e grass, t/at
it does not -ove even w/en blown by a fierce wind% t/ese are t/e
-agical attain-ents of t/e glances5 1/ey are also e9plained as
follows% to s,--on t/e antelope, to s,bB,gate t/e b,ffalo, to
overt/row fr,it and to petrify an evil person wit/ B,st a glance5
$ow if one attains in s,c/ -anner t/e fo,r glances and t/ereby
slays G7liberates7H an ene-yEeven one w/o is a-ong t/e ten
proper obBects of destr,ctive rit,alEit is for oneself a grievo,s
sin5 B,t t/en, one -ay ask, to w/at e9tent -ay one practice
destr,ctive rit,als : "f t/e practitioner is not only able to perfor-
t/e fo,r glances as above and t/ereby slay G7liberate7H an evil
person, b,t is also able to dispatc/ t/e victi-<s awareness into a
good e-bodi-ent in a /eaven, t/en as long as /e is certain of t/is
res,lt /e -ay slay G7liberate7H an ene-y evil spirit5
6e t/en proceeds to list t/ese 7ten proper obBects of <liberation<7%
G1H t/ose w/o s,bvert t/e teac/ings of t/e B,dd/aC G)H t/ose w/o
blasp/e-e t/e 1/ree LewelsC G*H t/ose w/o rob t/e goods of t/e
Asse-blyC G.H t/ose w/o slander and conte-n t/e Ireat Me/icleC
G(H t/ose w/o attack t/e person of a g,r,C G+H t/ose w/o slander
t/eir 3ia-ond Brot/ersC GH t/ose w/o /inder an evocationC G!H t/ose
w/o /ave neit/er love nor co-passionC G9H t/ose w/o break t/eir vows
and pledgesC and G1&H t/ose w/o /old perverted views abo,t kar-a
and its effects5
1/e goddess D,r,k,lla is a -ost potent deity of s,bB,gation,
w/ose power -ay be ,sed against s,c/ evil persons and -alevolent
spirits as t/ese listed above, as well as for -ore -,ndane and
selfis/ p,rposes5 >ne vis,aliFation, w/ic/ -ay stand for all t/ose
in rit,al type _a, w/erein a practitioner w/o /as gone t/ro,g/ /er
rit,al service -ay e-ploy D,r,k,lla directly t/ro,g/ /is person, is
traced back t/ro,g/ t/e lineage of t/e great -agician AnangavaBra5
!
"t
is perfor-ed on t/e first t/ro,g/ t/e fifteent/ day of t/e wa9ing
-oon5 1/e practitioner p,ts on red gar-ents and conte-plates
304
#!E (1+# OF
/i-self in t/e body of t/e deityC /e recites /er basic -antra G&O,
DU2UDULLE 62l6 6U8 #MA6AH 1&,&&& ti-es d,ring eac/
>
f
t/ree or fo,r conte-plative periods every dayC /e gives to t/e 6oly
Lady offerings of red gar-ents, red flowers, and -andalas -ade of
red sandalwoodC /e prays to /er t/at /e -ay s,bB,gate t/e person
w/o is t/e obBect of t/e rit,alC and /e perfor-s /er b,rnt offering
following t/e appropriate te9t, in t/e se-icirc,lar /eart/ of s,b=
B,gation5
4/en t/ese preli-inaries are co-plete, w/en /e /as fir-ly
grasped t/e vivid appearance and ego of t/e goddess, t/e vis,aliFa=
tion is ready to be perfor-ed5 Lig/t radiates fort/ fro- a 62l6
in t/e practitioner<s /eart and places t/e person to be s,bB,gated,
naked and wit/ ,nbo,nd /air, ,pon a wind -andala arisen fro-
JA8% t/at is, t/e seed of wind transfor-s into t/e ro,nd s/ape
sy-bolic of t/e air ele-ent, and t/is wind propels forward t/e
person to be s,bB,gatedC /e is bo,nd aro,nd t/e neck by a noose
radiated fro- t/e practitioner<sED,r,k,lla<sElot,s flower, drawn
forward by an iron /ook st,ck into /is /eart, s,--oned by t/e
stengt/ of t/e -antra, and laid down /elpless ,pon /is back before
t/e practitioner<s feet5 "f t/e person to be s,bB,gated is -ale, t/e
te9t adds, D,r,k,lla<s iron /ook is st,ck into /is /eartC if fe-ale
it is st,ck into /er vagina5
Fro- t/e red 62l6 ,pon t/e s,n in t/e practitioner<s /eart t/ere
springs an eig/t'petaled lot,s w/ose stalk e9tends to its corolla
fro- /isED,r,k,lla<sEwo-b5 Upon t/e eig/t petals are t/e eig/t
long vowelsEA " U 2 LA" AU A6Eand fro- t/ese t/ere spring
eig/t fierce red bees5 1/ey leave /is body t/ro,g/ /is left nostril to=
get/er wit/ /is breat/, and t/ey enter into t/e person to be s,bB,=
gated t/ro,g/ /is rig/t nostril5 "n t/e /eart of t/e latter are t/e
eig/t petals of a red lot,s w/ose stalk e9tends to its corolla fro- /is
navel, and on its petals are t/e eig/t s/ort vowelsEA " U 2 L E
> A6Earo,nd w/ic/ t/e bees cl,ster and into w/ic/ t/ey e9tend
t/eir pollen'gat/ering 7s,cking t,bes57
1/en, fro- t/e 62l6 in t/e practitioner<s /eart, red lig/t in t/e
for- of iron /ooks and 62l6s goes o,t t/ro,g/ /is rig/t ear,
enters t/e nock of /is drawn arrow, and e-erges t/ro,g/ t/e
arrow/ead, strea-ing into t/e /eart of t/e person to be s,bB,gated5
1/ere t/e lig/t takes t/e first syllable of t/e person<s na-e and
ret,rns wit/ it, dissolving wit/ it back into t/e 62l6 in t/e practi=
tioner<s /eart5 "f t/e person to be s,bB,gated is fe-ale, t/e
practi'
'p
&
+l('#.O3
5
ner
t/inks t/at t/e lig/t strikes into t/e -iddle of /er vagina,
t/at /er -enstr,al blood trickles down, and t/at s/e beco-es f,ll
of l,st5
1/e bees are t/en aro,sed by t/e practitioner<s breat/, and t/ey
leave t/e person to be s,bB,gated t/ro,g/ t/e left nostril5 1/e
bees ret,rn, eac/ one bearing wit/ it one of t/e vowels fro- t/e
person to be s,bB,gatedC t/ey enter t/ro,g/ t/e practitioner<s rig/t
nostril and dissolve in t/e 62l6 in /is /eart5
>nce again t/ey leave, t/is ti-e t/ro,g/ /is rig/t nostril, and
enter into t/e person to be s,bB,gated t/ro,g/ t/e left nostrilC t/ey
dissolve into t/e 62l6 in t/e lot,s in /is /eart, and t/en once -ore
e-erge t/ro,g/ t/e left nostril and enter t/e practitioner t/ro,g/
/is rig/t nostrilC and w/en t/ey once again dissolve into /is /eart,
/e t/inks t/at t/e in/erent nat,re of t/e knowledge of /i-self and
t/e ot/er are indissol,bly one5
1/en, fro- t/e practitioner<sED,r,k,lla<sEe-ble-, t/e arrow,
t/ere radiate fort/ a /ost of arrows -ade of red lot,s flowers,
w/ose arrow/eads pierce t/e victi- in t/e /eart, if -ale, or in t/e
vagina, if fe-ale5 Aro,sed by t/e so,nd of t/e arrows, bees once
-ore leave t/e person to be s,bB,gated t/ro,g/ t/e left nostril, and
t/ey enter and dissolve into t/e practitioner t/ro,g/ /is rig/t
nostril5 And t/e practitioner vis,aliFes t/at t/e awareness of t/e
victi- is placed wit/in a net of arrows or a circle of blaFing fireC
and t/at person is s,bB,gated, and t/ereby rendered conf,sed,
into9icated, and senseless5
1/en t/ere radiate fort/ nooses -ade of red lot,s flowers w/ic/
bind t/e victi- aro,nd t/e t/roat, and iron /ooks -ade of red
lot,s flowers w/ic/ pierce t/e victi-<s /eart, if -ale, or vagina, if
fe-ale5 1/e practitioner t/inks t/at t/e person is s,bB,gated wit/
/is blaFing red lig/tC and /e recites >8 DU2UDULLE s,c/'and'
s,c/ a person MA#A8'DU2U 7#,bB,gateK7 #MA6AK t/inking
t/at t/e -ind of t/e person to be s,bB,gated is filled wit/ delig/t
and l,st for /i-5
!!
1/is rit,al adds t/at to s,--on a king, t/e -antra s/o,ld be
recited 1&&,&&& ti-es, b,t t/at ordinarily 1&,&&& s/o,ld be s,fficient5
Anot/er te9t says% 7>ne s/o,ld first recite t/e -antra >8 DU2U=
DULLE s,c/'and's,c/ a -an or wo-an ADA2#AJA < #,--on K<
62l6 #MA6AK 4/en t/e person to be s,bB,gated /as t/,s been
s,--oned, one s/o,ld recite t/e sa-e -antra, s,bstit,ting t/is
ti-e MA#A8 A$AJA < Lead /i- into -y powerK< >ne ordinarily
*&+
307
#!E (1+# OF
'&&+.('#.O3
recites 1&& ti-es to s,bB,gate /osts of -en or wo-en or a king<
s
-inister, 1&,&&& ti-es for t/e co--on world, 1&&,&&& ti-es for a
king, &&,&&& for t/e da,g/ters of t/e gods and de-igods, and
1&,&&&,&&& for divine beastsEgar,da birds and t/e elep/ants t/at
g,ard t/e ;,arters of t/e worldEas well as for ordinary cattleC and by
reciting endlessly, attentively, contin,ally, and for a long ti-e, one
-ay s,bB,gate even t/e entire triple world57
!9
1/ere are -any different sorts of -antra practice s,bs,-ed ,nder t/e
/eading 7s,bB,gation57 Dongtrii rinpoc/<e gives t/e following
tec/ni;,e to be ,sed 7w/en so-eone is angry at t/e practitioner or
lacks fait/ in /i-57 1/e practitioner first awakens /is t/o,g/t of
enlig/ten-ent and -akes offerings, and t/en /e generates /i-self as
t/e 7red'colored 6oly Lady57 Between /er brows /e vis,aliFes a red
lot,s ,pon w/ic/ is a 1A8 s,rro,nded by 1ara<s ten'syllable -antra5
By its recitation, lig/t radiates fort/ t/erefro-, to,c/es t/e ,nfait/f,l
one, and s,--ons /i- forwardC and t/e practitioner vis,aliFes t/e
person to be converted to fait/ as also being t/e red'colored 6oly Lady,
/aving t/e -antra between /is brows also5 Finally t/e person to be
s,bB,gated is dissolved into t/e nonobBecti'fiable real- of E-ptinessC
by doing t/is over and over again, t/at personE/ere by t/e pow`er of
/is -agically vicario,s and saving contact wit/ enlig/ten-entEwill
beco-e very fait/f,l and devoted to t/e practitioner5
Anot/er gentle -eans of conversion is si-ply to recite t/e -antra
>8 PA38E PA38AD#" PA38A'#UB6AIE P6U6 K PA38E
PA38E AD#"'PA38E #UB6AIE P6U6 #MA6AK 7>8 Lot,s, lot,s
eyes, lot,s enc/ant-ent P6U6 K Lot,s, lot,s, eyes of lot,s, en=
c/ant-ent P6U6 #MA6A K7 1/is is recited seven ti-es, in front of
t/e person one wis/es to s,bB,gateC and no sooner does /e see t/e
practitioner reciting it t/an /is anger is cal-ed and /e beco-es a
devoted follower5 "f t/e practitioner was/es /is face wit/ water over
w/ic/ t/is -antra /as been recited seven ti-es, all persons will
delig/t in /is co,ntenance5 1/e practitioner -ay also recite t/e
following -antra over a piece of giBamC $A8> B6AIAMA1EK
U#$l#AJA )%ARE )%ARA*&"+E #MA6A K 76o-age to t/e
Blessed LadyK 1o t/e crest, bearing, s,pporting #MA6A "7 "f /e
repeats t/is 1&! ti-es and t/en -akes a -ark on /is fore/ead wit/ t/e
giBam, anyone w/o sees /i- will be delig/ted5 "f /e recites t/is -antra
seven ti-es over a /andf,l of water and drinks it, /e will get foodC
and if /e /olds t/e /e- of /is gar-ent wit/ /is left /and
and recites it twenty'one ti-es, t/en w/en /e arrives a-ong a
ni,ltit,de of -en /is words will be infl,ential5
9&
#i-ilarly, B,st as t/ere are protective circles, one -ay -ake for
s,bB,gation or destr,ction -agical devices, /ere again ,s,ally
designs drawn on paper into w/ic/ t/e practitioner directs t/e power of
t/e deity t/at /e controls5 2eco--ended for t/e p,rpose of
s,bB,gation are clot/s stained wit/ -enstr,al blood, preferably t/at of a
prostit,te, or w/ite birc/ barkC and in t/e rit,als of D,r,k,lla t/e
design is drawn t/ereon wit/ red s,bstances% red sandalwood, saffron, or
blood fro- t/e practitioner<s ring finger, alt/o,g/ giBam -ay be ,sed5
>ne s,c/ practice is given by 3/ar-ab/adra, t/at 7one w/o wis/es
to acco-plis/ t/e f,nction of t/e blessed D,r,k,lla, a yogin w/o /as
gone t/ro,g/ t/e prior rit,al service of t/is s,pre-e deity and w/o /as
repaired any breaking of /is vows wit/ /er b,rnt offering, -ay easily
s,bB,gate a person for t/e increase of benefit to t/e teac/ings and to
beings57 1/e rit,al is perfor-ed on an a,spicio,s day, s,c/ as t/e
eig/t/ or fo,rteent/ day of t/e wa9ing -oon in t/e constellation P,sya
w/en it falls on a 1/,rsday5 1/e practitioner faces west, generates
/i-self as t/e Blessed Lady, and perfor-s t/e recitation, ,ntil /e
dwells in t/e deity<s vivid appearance and ego5 1/en /e draws an
eig/t'spoked w/eel wit/ a nave and a ri-% /ere it is drawn on red
silken clot/, birc/ bark, or paperEw/atever is availableEwit/ ink -ade
of t/e -i9ed B,ices of saffron and giBam, if one is s,bB,gating a -an,
or wit/ ink -ade of t/e -i9ed B,ices of red sandalwood and red lac, if
one is s,bB,gating a wo-an5
>n t/e nave of t/e w/eel /e draws 62l6 and, clockwise aro,nd it
beginning fro- t/e front, t/e na-e of t/e person to be s,bB,gated
and MA#A8'DU2U 6>6 K Clockwise beginning fro- t/e front, wit/
t/eir /eads pointed o,tward, /e draws on t/e eig/t spokes >8 DU 2U
DU LLE %R"% #MA 6A, and on t/e o,ter ri- t/e vowels and
consonants, ending wit/ #MAllAC /e places t/is device ,pon a table,
wit/ its front facing /i-, and /e sets o,t t/e offering bowls in front of
it5
1/e practitioner t/en recites >8 MAL2A'I6A#8A2l 6U8
P6A1 K G/ere t/e e;,ivalent of t/e A821A -antraH and >8 #MA'
B6AMA'#U33" L6 5 5 5, and t/e w/eel t/at /e /as drawn beco-es
E-ptiness5 1/en fro- t/e real- of E-ptiness is t/e red syllable
62l6, w/ic/ transfor-s into a red w/eel wit/ eig/t spokes, a nave,
and a ri-, and so on ,ntil /e /as conte-platively re'created t/e
#!E (1+# OF #
circle and all t/e syllables t/ereon5 4it/ t/e lig/t of t/e %R"% i
n
/is /eart /e invites t/e circle of knowledge beings fro- t/eir nat,ral
abode, and /e -akes offerings to t/e- wit/ >8 L$A$A'CAD2A
A6I6A8 5 5 5 #AB3A P2A1lCC"lA #MA""AK and absorbs t/e-
into t/e device wit/ LA"5" 6U8 BA8 "">"5" K >nce again, wit/ t/e
lig/t fro- t/e 62l6 in /is /eart, /e s,--ons t/e awareness of t/e
person to be s,bB,gated in t/e for- of a s-all syllable A colored
brig/t red, and /e dissolves t/is into t/e syllables of t/at person<s
na-e on t/e nave of t/e w/eel5
After t/e practitioner /as recited t/e above rit,al, /e s/o,ld
-ake it fir- by reciting JE 36A68A 5 5 5 1&& ti-es and flinging
flowers ,pon t/e deviceC t/en /e s/o,ld fold it ,p, according to t/e
partic,lar oral e9planation, and tie it ro,nd wit/ a red t/read sp,n
by a stainless -aidenC and /e s/o,ld carry it ,pon /is person so
t/at no one else can see it5 Every day /e recites t/e -antra wit/ its
appendi9% >8 DU2UDULLE ""2l6 #MA6A s,c/'and's,c/ a
person MA#A8'DU2U 6>"5"K "t is said t/at by t/is contin,al
recitation /e will s,bB,gate w/o-ever /e w/is/es5
91
16E L"$IA8
"n -any of t/ese rit,als of coercion or destr,ction a device is
-ade of an effigy to represent t/e person w/o is obBect of t/e rit,al,
t/at t/e acts perfor-ed on t/e effigy will be visited ,pon t/e person
it represents, w/o /as been s,--oned and dissolved into it5 1/is
effigy is called a lingam Gso-eti-es abbreviated lingD, and t/e ter-
refers e;,ally to drawings -ade on paper or to i-ages -olded of
vario,s s,bstances, s,c/ as wa9 or, -ore often, barley flo,r, b,tter,
and water5 1/ese -olded effigies, too, -ay be dressed in pieces of
clot/ing cast off by t/e person to be s,bB,gated or destroyed, and
so-e of /is /air or nail clippings -ay be e-bedded in t/e do,g/'
" /ave occasionally noted a pec,liar and pervasive odor in t/e /o-e
of a 1ibetan w/o /ad B,st /ad /is /air c,tC /e was b,rning t/e
clipped ends to prevent t/e- fro- falling into t/e /ands of ene-ies
to be ,sed against /i-5
4e /ave already e9a-ined in c/apter i t/is -agical ,se of an
effigy in destr,ctive rit,al and t/e a9io-s t/at ,nderlie its efficacy
Gsee pp5 1&&'1&*H5 1/e te9t t/at o,tlines t/at rit,al, /owever, also
s,pplies a defensive -eas,re for re-oving t/e spell, s/o,ld a rival
cast it ,pon t/e practitioner /i-self5 "n /is case a circle is drawn
*11
on a piece of new clot/ was/ed in -ilk, and t/ereon is written t/e
na-e of t/e practitioner in t/e -antra% 8ay
be freed fro-
bondageK 1/is device is t/en consecratedC and t/e practitioner
/olds it in /is /and as /e recites >8 DU2UDULLE 62l6 -ay
s,c/'and's,c/ a person be freed fro- bondage #MA6A K 6e -,st
t/en get rid of t/e device, to cast away t/e spellC it is reco--ended
t/at /e /ide it in t/e b,rrow of a weaselEa place w/ere it wo,ld
'(t easily be fo,nd and destroyed by t/e caster of t/e spellEand /e
will t/en be freed fro- t/e enc/ant-ent5
9)
Fig5 *+5 1/e linga- effigy in its iron /o,seEt/e black triang,lar
bo9Es,rro,nded by t/e weapons of its destr,ctionC t/e syllables $E
12" on its body cast t/e de-ons 7down into for-7 to be 7liberated57
Fro- a 1ibetan wood'block print5
'&&+.('#.O
3
*1&
*1)
#!E (1+# OF #'RX
'&&+l('ri=3
313
1/is type of -olded effigy is also ,sed as a receptacle for
-alevolent de-ons w/o are to be destroyedC t/ese evil
forces are s,--oned and bo,nd in t/e linga-, as we /ave
seen before, and t/en t/ey are slain G7liberated7H and t/eir
bodies are offered ,p as food to t/e deities5 "n t/e great
-asked dances of t/e -onastic c,lt t/is linga- is slain by
t/e Black 6at 3ancer% it is placed in a black triang,lar
bo9, w/ic/ represents t/e dharmodaya, t/e pri-ordial and
fe-inine 7so,rce of all events,7 t/at it -ay be liberated into
t/e p,re 3/ar-a real-, 7w/erein t/ere is neit/er slain nor
slayer7 Gsee fig5 *+H5
16E 2"1UAL >F 8UL1"1U3E#
1/e linga- also plays a central role in t/e aggressive rit,al
called 7-,ltit,des,7 an offering to t/e gods of slain de-ons
wit/in -,ltit,des of tor-as, /ere f,nctioning as a
collective effigy5 1/is is a very i-portant and pop,lar part
of t/e -onastic rit,al cycle, and it finds a place in al-ost
every large ann,al cere-ony5
9*
1/e rit,al was originally
an "ndian one, w/erein t/e participants took t/e roles of
t/e deities of t/e -andala and beca-e a 7circle of -,lti=
t,des7 wit/ t/e 3ia-ond 8aster in t/e center as t/e
c/ief deity and /is disciples abo,t /i- as /is retin,eC
vis,aliFed as t/e divine -,ltit,des, t/ey were -ade offerings
by bea,tif,l goddesses, carrying t/eir acting o,t of divinity
even to t/e e9tent of rit,al interco,rse wit/ fe-ale
partners5
9.
B,t in 1ibet t/e ter- refers -ainly to t/e
-agical and protective f,nction of re-oving de-ons,
and t/e str,ct,re of t/e rit,al, perfor-ed at t/e end of t/e,
-ain cere-ony, reiterates t/e basic pattern of destr,ctive
rit,al5
6ere t/e -,ltit,de tor-as are -ade not only of flo,r
and b,tter b,t also of all sorts of delicio,s food, incl,ding
even pieces of candy and popcorn fro- t/e local "ndian
cine-a, and t/e tor-as are s/aped, as one te9t p,ts it, 7like
t/e breasts of dakinis7 Gsee pi5 1+H5
9+
1/e altar server -i9es
so-e nectar into a sk,ll'bowl filled wit/ beer and
sprinkles t/is -i9t,re on t/e -,ltit,des, w/ile t/e asse-bly
recites t/e e-powering vis,aliFation%
2A8 JA8 D6A8 K Fro- t/e seed in -y own
/eart
vividly vis,aliFed as t/e deity,
2A8 JA8 D6A8 radiate fort/,
cleansing t/e s,bstance of t/e -,ltit,des
fro- t/e stain of /olding t/e- to be realC
by t/e lig/t of t/e t/ree syllables it is transfor-ed
into t/e nectar of knowledge,
clo,ds of offering of sense gratification filling t/e
sky5
As
t/e
asse
-bly
recite
s t/e
e-po
werin
g
-antr
a >8
A6
6U8
wit/
t/e
flyin
g'
bird
ges,r
e, t/e
altar
serve
r covers t/e -,ltit,des wit/ s left /and on >8, wit/ /is
rig/t /and on A6 and wit/ bot/ /ands
o
n 6U8, t/,s
cleansing, increasing, and kindling t/e tor-as5 1/en t/e
g,ests of t/e rit,alEt/e deities previo,sly evoked by t/e
asse-blyEare invited specially to partake of t/e offering,
in t/is case as follows%
1/ree Basic >nes, protectors of t/e
Law, deities of wealt/, lords of
treas,re, g,ardians of t/e world, all
t/e vast n,-bers of deities of t/e
-andala%
we invite yo, to t/ese -,ltit,des of
knowledge, we pray yo, co-e K
>8 A6 6U8K IU2U'3EMA'3AD"$"'
36A28APALA'36A'$A3EMA'$"36"PA1"'
8A$IALA3EMA3EMl'L>DAPALA'#APA2"MA2A
MAL2A'#A8A5LA6 LA6 K
t/ese g,ests are presented wit/ t/e upper
multitudes, t/e first of t/e t/ree offerings of t/e tor-as%
>8 A6 6>8 K 1/e -,ltit,des in/erently are a
clo,d
of t/e nectar of knowledge,
b,t t/eir for- is of goddesses of sense gratification
filling t/e skyC
-ay t/e 1/ree Basic >nes
and t/e divine /osts of t/e -andala
be pleased wit/ t/ese enBoy-ents
of great ine9/a,stible BlissK
>8 A6 6U8K IU2U'3EMA'3AD"$l'
36A28APALA'36A'$A3EMA'$"36"PA1"'
8A$IALA3EMA3EM"'L>DAPALA'#APA2"MA2A
#A2MA'IA$A'CAD2A'PULA 6>K
$e9t t/ere are t/e middle multitudes, beginning wit/ a
long prayer to 7satisfy7 t/ese g,ests5 1/e practitioners
recite t/e -antra of t/e space'vast treas,ry to increase
t/eir offering, and t/ey say,
6U8 62" "" K 1/e great -andala of power
over t/e entire world,
t/e real- w/ere appearance, so,nd, and
,nderstanding
are t/e t/ree 3ia-ondsC
/ere, erected ,pon t/is worldly base,
we /eap t/e -aterials of t/e -,ltit,des,
offerings gat/ered like clo,ds
self'spr,ng on t/e base of appearance,
#!E (1+# OF
t/e eig/t gifts and t/e five sense gratifications,
t/e signs and s,bstances of good fort,ne,
t/e seven precio,s ge-s of sovereignty 5 5 5
a lake of blood w/ic/ is t/e desirelessness
of t/e basic and t/o,sand s,bsidiary lineages,
a tor-a t/at is t/e p,rity
of t/e entire ani-ate and inani-ate world,
t/e Ireat Bliss of t/e indissol,bility
of 8eans and 4isdo-,
p,re fro- t/e first, -irac,lo,sly spr,ng,
a play of t/e five lig/ts of knowledge,
w/ose fr,it is t/e -anifestation
of t/e rank of t/ree bodies5
4it/ t/is we satisfy t/e g,r, Prowess of Beneficence%
grant ,s e-power-ent, t/e enBoy-ent of all o,r desiresK
4it/ t/is we satisfy t/e /ig/ patron 2egent of Con;,erors%
grant ,s t/e /ig/est and ordinary -agical attain-entsK
and so on t/ro,g/ all t/e -yriad deities of t/e -andala, D,r,k,lla,
t/e 7g,ardians of t/e teac/ings,7 t/e 7g,ardians of /idden te9ts,7
and t/e 7keepers of t/e teac/ings, t/e five classes of arrogant spi=
rits57 And t/en, to co-plete t/e satisfaction of t/is /osts of divine
g,ests, t/e practitioners add to t/e offering a final confession of
t/eir sins%
6>6 K All o,r sins, obsc,rations, fa,lts, and downfalls
acc,-,lated fro- beginningless ti-e,
especially all o,r falling away, o,r degeneracy,
fro- o,r basic and s,bsidiary pledges%
all t/ese we confess by offering
t/ese sense gratifications, t/ese -,ltit,des5
And t/ey say #A8AJA'#lL336E 7"n p,rity of vow7 A6 K
1/,s, wit/ all t/e invited deities satisfied and t/e practitioners
t/e-selves cleansed of i-peding sin, t/e rit,al -ay proceed to its
concl,sion of ferocity, t/e final offering of t/e loBer multitudes4
6ere t/e -,ltit,des beco-e a linga- into w/ic/ t/e evil spirits
Eespecially, in t/is rit,al, t/e de-ons of loss and povertyEare
7s,--oned and -ade to enter7 and t/en 7liberated and offered as
food7 to t/e divine /osts5
" t/e Lot,s 3akini instantaneo,sly c/ange -y state and beco-e
t/e Lion'faced 3akini, very fierce, /olding aloft a c/opper and
sk,ll bowl, -y body e-braced by t/e Fat/er, t/e Black #layer
of 3eat/, w/o /olds a copper'iron w/eel5
*1 r,
Fro- E co-es an iron /o,se, triang,lar,
in t/e dept/s of w/ic/
" vividly vis,aliFe t/ose w/o wo,ld /ar-
,s,
t/e gong of /,nger, t/e si of povertyC
t/ere e-anate fro- -e
co,ntless little fierce deities
w/o /elplessly s,--on and dissolve in t/e -,ltit,des
all t/ose w/o wo,ld /ar- ,s5
1/is iron /o,se -ay, in so-e rit,als, act,ally be represented by a
black triang,lar bo9 painted wit/ dancing skeletons, in w/ic/ t/e
p/ysical actions of t/e rit,alEplanting t/e -agic dagger, c/opping
wit/ t/e swordEare perfor-ed by t/e 3ia-ond 8aster w/o sits at
t/e /ead of t/e asse-bly5
$A8> K 4e yogins, by t/e strengt/ of t/e tr,t/
of t/e 1/ree Lewels, t/e 1/ree Basic >nes,
t/e g,ardians of t/e teac/ings, t/e divine /osts%
let all w/o wo,ld /ar- o,r life or -erit,
o,r power, -ig/t, or life,
o,r glory, enBoy-ents, /orses, /erds,
/arvests, or grain,
t/e gong of /,nger, t/e si of poverty,
t/e p,rs,ing de-ons, t/e g/osts,
w/erever t/ey -ay dwell in t/e triple world,
t/e t/ree eart/s, t/e co,ntry%
s,--on t/e- /elplessly,
cast t/e- down into for- K
6ere t/e practitioners recite t/e -antra of t/e #layer of 3eat/ and
of t/e Lion'faced 3akini, ending wit/%
All w/o wo,ld /ar- ,s, t/e gong of /,nger, t/e si of poverty, t/e
serag, t/e de-ons of loss, t/e p,rs,ing de-ons, t/e g/osts% 12"K
ADA2#AJA 7#,--onK7 LA6 LA6K
1/,s t/e de-ons are e-bodiedE7cast down into for-7Ewit/ t/e
7-antra particle7 12"K and s,--oned wit/ LA6 K And t/en t/ey
are absorbed into t/e -,ltit,des wit/ LA6 6U8 BA8 6>6 K
"n t/e /eart of t/e vis,aliFed deity is a
weaponed w/eel wit/o,t a ri-, wit/
co,ntless tips of its spokes w/irling
fiercely, c,tting to pieces t/eir
awareness, t/eir life and body,
de-olis/ing t/e- to ato-sK
And again t/e practitioners recite t/e -antra of t/e #layer of 3eat/
and of t/e Lion'faced 3akini, ending wit/%
'&&+. ('#. O3
*1.
*1+
#!E (1+# Op #'4bI N&+. ('#. O3
317
All w/o wo,ld /ar- ,s, t/e gong of /,nger, t/e si of povery, c
serag, t/e de-ons of loss, t/e p,rs,ing de-ons, t/e g/osts% t/eir'
C"11A pressed into a package LA6 K " incite% 8A2AJA 7#lay fb "
incite t/e black spirit bo,nd into t/e /eart of t/ose w/o wo,lfB
/ar- ,s, " incite% enBoy t/eir tasteK 8UD1AJA 7LiberateK7
As t/ey recite t/is, t/e altar server scatters -agic -,stard seed, and
t/e 8aster brandis/es /is -agic dagger as t/e asse-bly recites%
JA B6J>6 K " a- t/e s,bB,gating dakini,
t/e fierce angry Lion'faced,
t/e Fat/er is 8anB,sri #layer of 3eat/C
and t/e -ost e9cellent of o,r sons
is 3ia-ond 8agic 3agger K
6e casts down like /ail,
/e is ;,ick like lig/tning,
planted in t/e /eart<s center
of t/ose to be liberatedC
/e con;,ers t/eir si9 vital B,ices,
and t/eir life and -erit dissolve into -eC
o,t t/ro,g/ t/e -agic dagger
is drawn t/eir awareness
and fl,ng to t/e /eart of Pad-asa-b/ava,
t/e dept/s of all'beneficent intention A6 K
And t/e practitioners recite MAL2A'D lLAJA $212"K 73ia-ond
8agic 3agger% t/e person 12"K7 " incite% 8A2AJA P6A1K as t/e
8aster plants /is -agic dagger in t/e /earts of t/e de-ons, slaying
t/eir bodies and liberating t/eir awareness to t/e P,re Land of
Pad-asa-b/ava5 1/en t/e 8aster c/ops ,p t/e -,ltit,des wit/ a
-agic sword, as t/e asse-bly offers ,p t/e 7corpses7 of t/e evil spirits
as food for t/e gods of t/e -andala%
1/e fles/, blood, and bones
of t/ese liberated ene-y evil spirits,
t/ese si of poverty,
t/eir t/ree poisons p,rified
into a distillation of t/e nectar of knowledge%
t/is we offer ,p to be eaten
by t/e divine /osts of t/e -andalaC
accept it wit/ raging delig/tK
perfor- yo,r active f,nctions
of s,bB,gating and destroying K
>8 A6 6U8 K IU2U'3EMA'pADl$l'36A28APALA'36A'
$A3EMA'$"36"PA1"'8A$IALA3EMA3EM"'L>DAPALA'
#APA2"MA2A t/e fles/, blood, and bones of all t/ese ene-y evil
spirits, t/e gong of /,nger, t/e si of poverty, t/e serag, t/e de-ons
of loss, t/e p,rs,ing de-ons, t/e g/osts D6A6"K
$e9t, t/e te9t says, co-e 7verbal offering and acceptance, t/e gB
ns
<
reBoicing as -,ltit,des of vividly vis,aliFed deities, and t/e
-aking of an earnest wis/57 6ere, says anot/er te9t of t/e arne
rit,al, t/e 78aster reBoices in t/e -agical attain-ents of t/e Brot/ers
N/is sonsO57 1/e altar server prostrates to t/e 8aster, /olding
so-e of t/e c/opped',p -,ltit,des in /is two /ands /eld toget/er,
and /e ,rges t/e 8aster to accept it%
& 3ia-ond 8aster, we pray yo, t/ink of ,s K
1/is o,r offering of -,ltit,des
we give wit/ a sincere -indC
we pray yo, accept it wit/ co-passion
for t/e sake of beings5
And t/e 8aster replies%
6oK Events t/at appear do not cease,
events t/at are E-pty do not arise5 1/e
Ireat 2liss of t/e "nnate Union of
appearance and E-ptinessK Ireat reBoicing K
Alala " 6o K
1/,s /e accepts t/e -,ltit,des wit/ t/e property gest,re, and /e
enBoys it wit/ t/e special vis,aliFation t/at it is an 7internal b,rnt
offering,7 or t/at it is an offering to t/e divine /osts of t/e -andala
wit/ w/o- /is body is ,nited5
9+
1/en t/e remainder of t/is offering of t/e 7linga- corpse7 is
gat/ered ,nstintingly and -i9ed toget/er in a clean pan wit/ t/e rest
of t/e -,ltit,des, and it is sprinkled wit/ saliva and 7-edicine and
blood7Efro- two sk,ll bowls filled wit/ water evoked as blood and
se-enEas t/e practitioners e-power it wit/ t/e flying'bird gest,re
and >8 A6 6U8 recited t/ree ti-es5 1/en t/e 7g,ests for t/e
re-ainder7 are s,--oned wit/ E A2AL" 62l6 LA6 K
B6J>K 6osts of glorio,s, obedient -essengers,
accept t/is enBoy-ent of t/e re-ainderC in accord
wit/ t/e vows of yo,r past lives dispel adversity,
increase great strengt/ K
8A8A 62"8 62"8K UCC6"#1A'BAL"8 1E 71o yo,, t/e
tor-a of re-ainder7 D6A6"K
And t/en t/e practitioners -ake t/e contract of the multitudes wit/
t/e worldly g,ests w/o receive t/is re-ainder%
6U8 K All gods and de-ons w/o were bo,nd to t/eir oat/s in
t/eir past lives, in t/e first of t/e world eras,
*1! #!E (1+# OF #'4pi
by t/e /older of t/e -antra, t/e t/ree'lineaged g,r,%
by t/e tr,t/ of 2eality, obey K
"t was t/e Lot,s Ding of Power
w/o bo,nd to t/eir oat/s t/e oat/'bo,nd dakinis
in t/e great ce-etery of #ilts<ilC
in 1ibet, at t/e ti-e of $yi-a dFepa,
all t/e gods and ogres were bo,nd to t/eir oat/5
4e are t/e descendants of t/at /older of t/e -antra,
yo, are t/e fa-ilies of gods and de-onsC
in yo,r past lives t/e 8aster disciplined yo, in t/e teac/ings,
now we yogins appoint yo, to yo,r oat/sC
accept t/is adorned tor-a
and acco-plis/ t/e active f,nctions entr,sted to yo,K
1/e altar server rinses a fres/ pan wit/ nectar and fills it wit/ t/e
tor-as, and t/e asse-bly recites t/e presentation of t/e re-ainder
to t/e twelve 1en-a Ioddesses, native deities w/o g,ard t/e
teac/ings%
9
6U8 K >,tside t/e land of "ndia
are $epal and 1ibetC encircling t/ose lands
in t/e rocky caverns of t/e de-igods are Fierce 3ia-ond
and t/e 8aster Mas,d/ara,
/olders of t/e -antra5
#itting on t/rones t/at stretc/ across t/e entire real-
are t/e ordered /osts
of t/e twelve great 1en-a
w/o bestow t/e nectar of t/e pledges5
According to t/eir pro-ise and t/eir vow
let t/e- accept t/is nectar, t/is offering tor-a,
and acco-plis/ t/e active f,nctions
t/e yogins /ave entr,sted to t/e- K
8A8A LALA LELE 1"1" 1E1E D6A2AD8A 8A8A t/e
sisters 6U8 B6J> 6U8 K A821A D6A2A8 D6A6"K
And t/e re-ainder is eaten also by t/e practitioners and s/ared wit/
t/e lay people in t/e co--,nity5
9!
16E 162EA3'C2>##
>ne of t/e -aBor -agical devices ,sed by t/e 1ibetans in t/eir
protective rit,als is t/e so'called t/read'cross5 1/e basic for- of
t/is device is si-ply two crossed sticks w/ose ends are connected
wit/ colored t/read to for-, after -any windings, a sort of dia-ond'
s/aped cobweb5 1/is for- -ay be f,rt/er elaborated in so-e rit'
*19
"s to -ake a co-plicated str,ct,re ,p to eleven feet /ig/, co-'
sed of a n,-ber of geo-etrical obBects constr,cted of sticks and
t/read in weeks of patient work Gsee pi5 H5 $ebesky'4oBkowitF7
W votes
a
s/ort c/apter in /is -on,-ental book to a general o,tline
f t/e -,ltit,dino,s cere-onies involving t/ese devices, w/erein /e
-entions in passing t/e rit,al we are abo,t to consider, and in an
article /e gives an e9tensive bibliograp/y of references to t/e
t/read'crossC
1&&
Lessing
1&1
gives a brief res,-e of a t/read'cross
rit,al of 1ara, b,t, in /is words, 7t/e writer /ad to resign /i-self
to oral infor-ation only57
1/e 1ibetans rely /eavily ,pon t/e effectiveness of t/e t/read'
cross rit,al, in all its -any for-s, in dealing wit/ c,rses, cala-ities,
and -alignant spirits5 1/e ,se of t/e t/read'cross dates back to pre'
B,dd/ist ti-es, w/en t/e original conception see-s to /ave been
t/at it f,nctioned as a de-on trap% t/e evil spirits are s,pposed to get
ca,g/t in t/e t/read like flies in a cobweb5 #,c/ devices are incl,ded
in t/e -agical practices of t/e Bon
1&)
and were ,sed at one ti-e in t/e
ancient Bon f,neral rit,alsC
1&*
even today, s-all t/read'crosses are
placed as traps for de-ons above t/e entrance of a /o,se or on top of
t/e roof, and in Ladak/ it is c,sto-ary to protect a -onastery and
t/e s,rro,nding area by /,ge t/read'crosses5
1&.
A s/ort t/read'cross rit,al is also often appended to t/e large
ann,al -onastic rit,als for t/e protective deitiesC b,t, as we /ave
seen before, t/e rit,als of 1ara are -ore private affairs, sponsored
by lay or -onastic devotees rat/er t/an by t/e -onastery itself as
part of its standard operation5 Jet t/e vario,s types of t/read'
cross rit,al based ,pon 1ara are not for t/at reason any t/e less
effective in t/e eyes of /er wors/ipers% 71/is rit,al is said to /ave
been created by t/e Lord $agarB,na,7 says LoFang c/<oc/i Bets<en
7w/o t/o,g/t lovingly ,pon t/e beings of t/is degenerate era, t/at
c,rses ,pon t/e- -ig/t be averted, t/at t/e /ar- of false swearers
E <t/ose w/o eat t/eir vows<E-ig/t be averted, t/at evil planets
and stars, evil s,bstances, and fierce and spitef,l gods and ogres
-ig/t be averted, t/at epide-ics and loss -ig/t be s,ppressed% in
s/ort, t/at all t/eir cala-ities -ig/t be averted, and all t/eir good
fort,ne increased57
1&(
1/is attrib,tion of 1ara<s t/read'cross rit,al to $agarB,na, by
t/e way, is a c,rio,s one5 1/read'crosses are, indeed, ,sed by a few
aboriginal tribes in "ndia, and t/e introd,ction of certain types of
t/read'cross into 1ibet is attrib,ted to Pad-asa-b/avaC
1&+
b,t as
j
320
#!E (1+# OF '&&+.('#.O3
*)1
far as " can discover, t/e clai- of t/e 8agician $ararB,na<s
originc a,t/ors/ip of t/e rit,al is a pio,s fiction, an
atte-pt to align native practice wit/ t/e great tradition
of "ndian B,dd/is-, based ,pon t/e fact t/at t/e rit,al
before ,s contains an evocation of t/e 1wenty'one 1aras
according to t/e iconograp/y associated wit/ $agarB,na<s
na-e5 $o s,c/ clai- of /is a,t/ors/ip is -ade, f
>r
e9a-ple, in t/e t/read'cross rit,al of D/adiravarn 1ara
w/ic/ t/e Fift/ 3alai La-a, ,nder /is secret na-e of
Ra/or benda, 7co-piled fro- t/e old writings,7
1&
alt/o,g/
t/is is t/e very deity wit/ w/o- $agarB,na is canonically
associated5
1&!
1/e f,rt/er association of bot/ t/ese types of t/read'
cross rit,al Et/at is, of t/e 1wenty'one 1aras and of
D/adiravan" 1araEwit/ Atlsa, on t/e ot/er /and, is -ore
credible, for it is after all entirely possible t/at /e took in
/and t/e native rit,als /e enco,ntered in 1ibet and
reworked t/e- into B,dd/ist for-s, trans-itting t/e-
t/,s at least orally to /is disciples5 1/ere see-s to be
no -ention of t/e t/read'cross in /is written corp,s
incl,ded in t/e canon, b,t t/e la-as e9plain t/is saying
t/at t/e canon of co,rse e9cl,des t/e works /e wrote in
1ibetan rat/er t/an in #anskrit5 "t was in any event
inevitable t/at t/e na-e of 1ara<s -ost fa-o,s devotee
wo,ld be incl,ded in t/e lineage of all /er rit,als,
incl,ding even t/ose to w/o- t/e goddess /erself -ig/t
originally /ave been a stranger5
Dongtrii rinpoc/<e gives in one te9t so-e interesting
stories abo,t t/e ,se and effectiveness of t/e t/read'
cross as a -agical device5 1o ill,strate t/e power of t/e
rit,al to avert c,rses, for instance, /e tells of t/e fait/f,l
devotee Ukar, w/o lived in t/e co,ntry of LiBangC and t/ere
too lived a -agician na-ed D,lo, w/o was very skilled in
t/e propitiation of t/e red and black shin-e and t/e red
and black monpa, and by t/e strengt/ t/ereof /e /ad slain
-any people5 >ne day Ukar visited D,lo and -ade /i-
t/e offerings d,e a /oly -anC b,t /e also ad-onis/ed /i-
wit/ words to t/e following effect% 71/o,g/ yo, -ay
t/ink yo,r -agic is swift, t/e later ripening of yo,r
deeds will be /eavy57 D,lo was enraged at t/ese
7wages of /is secret sins,7 and /e departed in f,ry,
swearing, 7Jo, will not live beyond seven days K7 B,t
Ukar perfor-ed t/e t/read'cross rit,al of 1ara, and after
seven days t/e strengt/ of D,lo t,rned back ,pon /i-self,
and /e died5
Ukar of LiBang fig,res again in anot/er story5 1/ere was
once a C/inese na-ed P<ac/o, w/o was being /ar-ed
by a king de-on'6e cons,lted an astrologer w/o
advised /i-% 7"t will /elp if yo,
>er
for
-
t/e
rit,
al
of
< tra
nsf
erri
ng
t/e
dan
ger<
int
o
t/e
cor
pse
o
f a
s-a
ll
boy, and t/en s/ip it off to t/e province of U in a cargo
o
f tea,7 so t/at t/e de-on wo,ld follow after t/e
s,bstit,te5 P<ac/o accordingly perfor-ed t/e rit,al and
s/ipped t/e tea Gand its p,rs,ing spiritH off to U, w/ere
in P<enyii it was bo,g/t by a native
o
f & na-ed Ieser5
1/is Ieser was also being /ar-ed by a king de-on,
w/o /ad ca,sed /i- to lose all /is /orses, -,les, and
donkeys, and t/is was a c/ance for /i- to see s,c/ a
de-on in person5 #o Ieser asked t/e de-on% 7>f
w/o- are yo, afraid:7
7" a- afraid of Ukar of LiBang,7 t/e de-on replied5
7B,t apart fro- /i-, " a- not afraid of anybody K7
#o Ieser decided to trick /i-, and /e said% 76ow
wo,ld yo, like -e to kill t/is Ukar for yo, : L,st s/ow
-e w/ere /e is57
1/,s t/e de-on was d,ped into g,iding /i-, and
w/en t/ey arrived in LiBang, Ieser told Ukar /is story5
#o Ukar gave /i- t/e t/read'cross rit,al and its
evocation for e9pelling all kinds of de-ons, w/ic/
Ieser perfor-ed5 Fro- t/en on t/e /ar- of t/e de-on
was pacified, and /is -ind was bo,nd to t/e service of
t/e Law5
Finally t/e de-on -anaged to ret,rn to C/ina, and /e
went to t/e place of P<ac/o5 P<ac/o said to /i-, 73e-on K
4/ere /ave yo, been all t/ese years:7
7" went to &,7 t/e de-on said5 7At first it was very
pleasant, b,t later it was -iserable57
74/at frig/tened yo, so -,c/ t/at yo, ca-e back :7
asked
*
<ac/o5
7" was afraid of Ukar of LiBangC now " a- afraid of Ieser
tooK 1/at is w/y " ret,rnedC ,p to now " /ave been staying
wit/ Ieser57 7" too will go to U,7 said P<ac/o5 7Be -y
g,ideK7 #o t/ey bot/ went to t/e place of Ieser, t/e de-on
acting as g,ide5 4/en P<ac/o -et Ieser, /e told /i- /is
story and gave /i- e9cellent gifts, so Ieser gave to /i- t/e
t/read'cross rit,al for e9pelling de-ons and told /i- /ow
to perfor- it5 #o P<ac/o perfor-ed it too, and fro- t/en
on /e was never again /ar-ed by de-ons5
1&&
16E 16DEA3'C2>## 2"1UAL
1/e t/read'cross rit,al /ere considered is entitled
7Averting 3issension wit/ 1ara, arranged as a rit,al
vis,aliFation and na-ed <P,ickly #/owing t/e Fr,it of
1r,t/5<7 "t was written by Dongtrii
i l l
322
#!E (1+# OF #'!' '&&+.('#.O3
rinpoc/<e at t/e /er-itage of t/e great -onastery of Pep,ng5 1/e
a,t/or gives t/e lineage of trans-ission of t/e rit,al as follows<
71/is rit,al was created by t/e $oble $agarB,na, w/o was prop/esied
by t/e Con;,eror and w/o gained all t/e attain-ents based on t/e
1antras of 1ara5 6e gave it to certain fort,nate ones ,ntil,
proceeding along t/e ,nbroken bridge of t/e lineage, it was taken to
1ibet by Atl#a5 $ow Atisa, before /e died, took it o,t NsecretlyO fro-
wit/in /is clot/ing and gave it to t/e 1eac/er fro- t/e Clan of 3ro-C
/e gave it to $gog of #angp<, na-ed Legpe s/erab
11&
w/o gave it to
$e,F,rpa
111
and so on in d,e order t/ro,g/ t/e lineage, ,ntil it was
personally trans-itted to t/e 1eac/er of La, w/o wrote -any books on
it5
11)
Later, also, t/e 2egent 3ragpa c/<oyang, R/,c/<enand -any
ot/ers wrote te9ts and /andbooks t/ereon, e9panded or abridged
according to needC and t/,s t/e te9t,al lineage and t/e lineage of its
act,al perfor-ance contin,ed ,ni-paired to t/e present day57
1/en, to s/ow t/e benefits t/e practitioner -ay e9pect to derive
fro- t/e perfor-ance of t/e rit,al, Dongtrii rinpoc/<e ;,otes t/e
following precepts /eld to be an oral tradition passed down 7fro-
t/e -o,t/ of $agarB,na7%
6ereby is pacified t/e strengt/
of -,ndane and s,pra-,ndane deitiesC
like t/e wis/ing ge- on t/e crest of a serpent king
it grants all one<s desires5
4/en people tra-ple ,nderfoot
i-ages, books, and s/rines
and /and one into t/e power
of t/e eig/t classes of gods and ogres,
w/en t/ey cast c,rses
wit/ -agic weapons, -agic s,bstances,
rolling t/e -agic dagger between t/eir pal-s,
w/en evil o-ens arise in t/e land,
even t/e strengt/ of all t/ose
cannot prevail t/e least bit against one%
t/is is t/e /ig/est reco--endation
t/at one practice t/is oneself5
And /e ;,otes anot/er tradition 7fro- t/e -o,t/ of AtlsM%
"f one is going on a long Bo,rney, t/e perfor-ance of t/is rit,al
ens,res t/at no evil circ,-stances will arise% one -ay avert wit/ t/is
rit,al fig/ting in one<s land, t/e spreading of epide-ics and t/e
occ,rrence of evil o-ens5 6ave no do,bt abo,t it% t/o,g/ ,ndesir'ed
t/ings arise, it is i-possible t/at one not ac/ieve w/atever one
desires by perfor-ing t/is rit,al5 1/ere is not/ing t/at /as
greater e-power-ent or greater strengt/ t/an t/is rit,al, eit/er for
gaining w/at one desires or averting w/at one does not desire5 #o
strive greatly /erein K $ot/ing /as co-e to 1ibet w/ic/ is -ore
profo,nd t/an t/ese books5
"n ot/er words, o,r a,t/or glosses, t/is rit,al is profo,nd and powerf,l
in averting c,rses, dro,g/t, evil o-ens, or bad drea-s, fierce and
spitef,l gods and ogres, t/e /ar- and tor-ent of great de-ons, po9es,
epide-ics, loss, diseases of livestock, and any /ar- t/at -ig/t
co-e fro- evil years, -ont/s, days, ti-es, planets, or stars5 "t is
especially effective in averting all evils directed at t/e practitioner by
t/e co,nting o,t of fierce -antras or t/e swearing of false oat/s, t/e
dangers of a long Bo,rney or of -agical poll,tion% in s/ort, in
averting t/e strengt/ of all -,ndane and s,pra-,ndane spirits and in
increasing all good fort,ne5 1/ere is an acc,-,lated weig/t of
evidence for t/ese 5assertions, /e says, in t/e stories t/at co-e fro-
"ndia, $epal, and 1ibet, w/ere practitioners /ave perfor-ed t/is rit,al
of s,c/ great e-power-ent and benefitC t/ese stories -ay be looked
,p in t/e old writings5
"t was for t/ese reasons t/at we were advised to sponsor t/is
rit,al before leaving t/e co--,nity and ret,rning to A-erica5 4e /ad
already t/anked 1araEand indirectly t/e -onasteryEfor o,r pleasant
and prod,ctive stay by sponsoring t/e Fo,r 8andala >ffering, and
it was felt t/at it wo,ld be pr,dent to enlist t/e goddess<s f,rt/er
s,pport in averting any de-onic infl,ences t/at -ig/t /inder o,r
long Bo,rney /o-e5 4e t/,s /ired ten -onks at t/e previo,s rateE
1oden rinpoc/<e, si9 yogins, and t/e t/ree -onks w/o lived wit/ t/e-
in t/e /er-itageEto perfor- t/e rit,al on o,r be/alf5 1/ey were so
delig/ted wit/ it t/at t/ey i--ediately spent several -ore days
perfor-ing it for t/e benefit of D<a-trii rinpoc/<e as well5
1/e preparations t/is rit,al re;,ires are very co-ple9, and for
days before its act,al perfor-ance t/e asse-bly /all was filled wit/
activity5 Again, for t/ose interested in -odern -onastic econo-ics, t/e
-aterials and t/e constr,ction of t/e t/read'cross, and all t/e offerings
on t/e altar, ca-e to slig/tly -ore t/an \11, t/o,g/ t/e tea and food
for t/is s-aller gro,p of -onks ca-e to only abo,t \*5 1/,s, as t/e
patron of t/e rit,al, its entire perfor-ance cost ,s B,st abo,t \1!, again
not ,nreasonable b,t still a very siFable a-o,nt nowadays for an
individ,al 1ibetan to pay5
m
.
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1 &reparationsC offerings and su$stitutes
1/e altar is erectedE7at an a,spicio,s ti-e, or w/en it /as
beco-e necessary7Ein a roo- t/at, according to t/e te9t, /as been
t/oro,g/ly cleaned5 >n a /ig/ covered table t/ere is set o,t a lot,s of
twenty petals and a center, eit/er -ade of powdered colors or painted
on clot/5 "f t/is is not possible, s-all piles of grainEone in t/e -iddle
and five in eac/ of t/e fo,r directions, twenty'one in allEare arranged
on a -andala, t/at is, t/e flat -etal base of an offering -andala5
Above it are placed paintings and i-ages, properly consecrated, eit/er
of t/e 1wenty'one 1aras or of Ireen 1ara alone, depending on w/at is
availableC and before it on t/e altar are laid o,t t/e 7f,ll garland of t/e
o,ter offerings7 Gt/e seven offering bowlsH, a was/ing flask, towels and
7clot/ing7 for t/e goddess, t/e last represented by t/e ,bi;,ito,s
1ibetan cere-onial scarf5
1/e offering tor-a, /ere called t/e 7ro,nd tor-a7Eof 7clean and
pleasing appearance7Eis set o,t in a p,re vesselC it is decorated wit/
7orna-ental details7 of colored flowers -ade of b,tter, and it is
7s,rro,nded by -any t*e$chu< Gliterally 7b,ttons7H, s-all tetra/edrons
of do,g/ placed aro,nd t/e base of t/e tor-a as an addi tional food
offering5
Upon t/is altar, w/ere t/e deities will be evoked d,ring t/e
generation in front, t/e offerings to t/e goddess are placed5 >n a
lower table are set o,t t/e fo,r tor-as for t/e worldly g,ests% t/e
gegtor for t/e /indering de-ons and t/e lench*ag torma for t/e
7creditors,7 and t/e chogdog torma and t/e w/ite tor-a for t/e lords of
t/e soil5 1/ese last are well treated wit/ offerings in t/e rit,al, for it
will later be ,p to t/e- to 7clear t/e road for t/e t/read'cross57 1/e
tor-as for t/e /indering de-ons and t/e creditors are bot/ decorated
wit/ a special device called a ch*ang$u, a piece of do,g/ rolled o,t
between t/e pal-s and t/en s;,eeFed in t/e fist to prod,ce wavy
identationsC t/is is said to represent, a-ong ot/er t/ings, t/e life of t/e
person for w/ose benefit t/e rit,al is perfor-ed, offered along wit/
t/e tor-a as a ranso- or s,bstit,te for /is person5 1/e tor-a for t/e
creditors is decorated in addition wit/ linglo, s-all c,ps -ade of
do,g/% one in t/e center, filled wit/ offerings and adorned wit/ a
do,g/ flower, and one on eit/er side -ade into b,tter la-ps5 Aro,nd
t/e base of t/e tor-a are placed rows of b,ttons5 1/e chogdog torma is
7/eaped /ig/ wit/ -agic pills,< t/ese being s-all sp/eres of do,g/ set
aro,nd t/e base5 G#ee fig5 *5H
gegtor c/ogdog tor-a lenc/<ag tor-a w/ite tor-a
Fig5 *5 1/e tor-as for t/e t/read'cross rit,al5
1/ere is also set o,t ,pon t/e table an 7inf,sion of vario,s grains,7
called so-eti-es a 7golden libation,7 w/ic/ is offered ,p to t/e
local protectors in an additional cere-ony inserted into t/e t/read'
cross rit,al5 1/is offering consists of beer or tea in a special long'
ste--ed goblet, -i9ed wit/ grain or occasionally wit/ t/e scrapings
fro- an alloy of t/e five precio,s -etals5
1/en, on anot/er s;,are table, t/ere is erected t/e t/read'cross
itself5 First t/ere is -ade a fo,r'tiered 78o,nt 8er,,7 constr,cted of
eart/ or of 5enEbarley flo,r -i9ed wit/ waterEplaced ,pon a
s,pporting wooden fra-eworkC on t/e /ig/est tier a -ansion is b,ilt
of t/e sa-e -aterials, 7s;,are, wit/ a roof and finial, bea,ti f,lly
colored57 "n front of t/e -ansion<s door is set o,t t/e ngarmi M or
7portrait7 -ade of barley flo,r, a f,ll /andspan tall, riding ,pon a /orse
and adorned wit/ gold, t,r;,oise, and silken clot/ing5 1/is portrait, of
t/e -ost delicate work-ans/ip, f,nctions as a s,bstit,te or ranso-% it
represents t/e person for w/o- t/e rit,al is perfor-ed, and t/e evil
spirits will be coerced into accepting it as a scapegoat for /is person5
1/,s it is t/e -ost i-portant of t/e -any s,bsti t,tes to be ,sed in t/e
rit,al, and t/e greatest care is observed in its constr,ction5
1/e re-aining s,bstit,es represent t/e /o,se/old, property, and
possessions of t/e t/reatened person, for disaster directed at /i- -ay fall
e;,ally ,pon /is fa-ily, /is livestock, and /is -aterial goods5
c/<angb,
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327
Fig5 *!5 A proof s/eet p,lled fro- a 5en par, a wooden -old for
-aking s-all s,bstit,tes5 1/e block is carved in intaglio, /ence t/e
pec,liar appearance of t/e paper print5
Aro,nd t/e /orse on t/e /ig/est tier are placed t/irty 7little -en,7
eit/er s/aped by /and or sta-ped fro- t/e special wood blocks
carved for t/is p,rpose Gfig5 *!H, and gold d,st is scraped onto t/e
do,g/ of w/ic/ t/ey are -ade5 1/e second tier is encircled wit/ t/e
7eig/t foods7 and i-ages of t/e vario,s kinds of birds, si-ilarly -ade5
>n t/e t/ird tier are arranged i-ages of t/e different kinds of
do-estic ani-als Gelep/ants, /orses, yaks, cows, o9en, s/eep, goatsH,
i-ages of t/e different kinds of deer Gstags, antelopes, elkH, and i-ages
of t/e vario,s a;,atic creat,res Gfis/, tadpoles, frogs, snakesH5 And on
t/e fo,rt/ and lowest tier are placed eig/t b,tter la-ps -ade of do,g/,
one in eac/ of t/e fo,r cardinal and fo,r inter-ediate directions5
1/e entire edifice is s,rro,nded wit/ vario,s grains, vario,s
foods, and different kinds of ge-s and t,r;,oise, wit/ vario,s -edi=
cines, s-all portraits and ch*ang$u, and wit/ ,sed pieces of clot/ing and
body /air 7to act as a s,bstit,te7 for t/e sponsor5 "f evil o-ens /ave
arisen, s,c/ as an owl /ooting in t/e dayti-e or a raven calling in
t/e nig/t, t/ere is set ,p also an appropriate i-age of t/e o-en or t/e
skin of t/e appropriate ani-al, if it can be obtained5
Aro,nd 8o,nt 8er, t/ere are set ,p t/e 7s,rro,nding iron -o,n=
tains7 w/ic/ encircle t/e world and w/ic/ we /ave seen before in t/e
-andala offering5 1/is ring of -o,ntains is represented by a low
wall of do,g/ into w/ic/ are inserted t/e ste-s of plants and flowers5
1/e t/read'cross proper is /ere called a 7space7 or 7sky,7 and
t/ree of t/ese are set o,t be/ind and on eit/er side of t/e large
portrait on t/e /ig/est tier, wit/ fo,r -ore placed in t/e cardinal
directions on t/e iron -o,ntains5 1/e larger t/read'cross, be/ind t/e
portrait, is -ade ,p of five interlocked dia-ond s/apes, and t/e si9
re-aining s-aller ones are si-ple dia-onds5 All of t/e- are -ade
of t/reads of five different colors, for-ing parallel bands Ereading
fro- t/e center o,twardEof black, w/ite, red, yellow, green, bl,e, and
w/ite5
"n front of t/e large portrait are placed t/ree -ang$u, tablets
bearing a styliFed pict,re of an arrow or a spindle, to represent -ale and
fe-ale respectively5 1/e -iddle tablet bears a pict,re of an 7e9cellent
/o,se,7 as a s,bstit,te for t/e t/reatened dwelling and all it contains5
Fo,r -ore tablets, two arrow'-ale and two spindle'fe-ale, are placed
on t/e iron -o,ntains in t/e fo,r inter-ediate directions5
Finally t/ere are placed on t/e iron -o,ntains si9 p*otong G7-ale
face7H on t/e rig/t and si9 motong G7fe-ale face7H on t/e left% t/ese are
drawings of -en and wo-en, -o,nted on slender sticks st,ck into t/e
soft do,g/, and offered to t/e -alevolent spirits as s,bstit,tes for all t/e
-en and wo-en w/ose lives t/ey t/reaten Gfig5 *9H5 #i-ilarly, t/ree
7radiant arrows7 and t/ree 7radiant spindles7 E/ere t/e real
obBects and not representationsEare set ,p, respectively, in front and
be/ind on t/e iron -o,ntains5 1/en t/e entire str,ct,re is tied aro,nd
t/e o,tside wit/ t/read knotted in front and is set on t/e altar facing
t/e asse-bly5
1/is way of constr,cting t/e t/read'cross, says t/e te9t, is w/at
appears in t/e co--entaries of t/e ancient te9ts as t/e /andiwork of
t/e /oly ones, and t/,s it is 7of noble origin and descent57 B,t t/ere
are, it adds, -any different -et/ods, depending ,pon t/e type of
rit,al perfor-ed, differences in wealt/ or intelligence, t/e vario,s
elaborations of t/e str,ct,re and personal innovations in design, so
t/at 7t/ere is no one partic,lar way of doing it57 4e -ay add t/at a
t/oro,g/ analysis of t/ese variations -ay be fo,nd in $ebesky'
4oBkowitF<s brilliant co-pendi,-5
1/e constr,ction of t/is t/read'cross represents a co-ple9 coales=
cence of sy-bolis-s, in w/ic/ we -ay disting,is/ t/ree -aBor
ele-ents5 First, of co,rse, is t/e ancient notion of t/is device as a demon
trap7 as Lessing says, 71/e ass,-ption t/at t/e original loFenge for-
was s,ggested by a cobweb Gso,ls and spirits conceived of as 6ying
insects are a folkloristic feat,re too fa-iliar to need disc,ssionH is very
appealing57
11*
Fig5 *95 &*olong and motong
offered as s,bstit,tes5
#econd is t/e obvio,s ,se of a su$stitute, a ter- $ebesky'4oBko'
witF translates as 7scapegoat,7 offered to t/e -alignant spirits as a
ranso- for t/e well'being of t/e person w/o- t/ey t/reaten5 1/e
,se of s,bstit,tes is widespread in 1ibetan rit,al, especially in t/e
co-ple9 of cere-onies t/at center on t/e idea of c/eating or ran=
so-ing fro- deat/, or ranso-ing life, anot/er e9a-ple of an aborig=
inal 1ibetan rit,al adapted to a wide range of different B,dd/is
deities5
11.
1o ill,strate t/e basic workings of t/e ranso- we -ay look at
a s/ort te9t on c/eating deat/ w/ic/ is part of t/e cycle of t/e
ardo t*odro, t/e so'called 1ibetan Book of t/e 3ead5
11(
71/is s,bsti'
ii
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t,te,7 it says, 7s/o,ld be as -any fingerbreadt/s tall as t/e person
w
Bio is t/e obBect of t/e rit,al is years oldC t/e do,g/ -ay be -ade
black for t/e dii de-ons, red for t/e tsen and lutsen Na cross between
a
lu and a tsenK, yellow for t/e lu serpents, nyen, and t*eurang, w/ite
for t/e king de-ons, green for t/e fe-ale dii de-ons, co,ntry gods,
and eart/ ogres, or any co-bination of colorsC -i9ed into it s/o,ld
be so-e of t/e person<s own e9cre-ent, pieces of clot/ing, -,c,s,
saliva, tears, /air, fingernails, and so on, and fro- t/at t/e i-age
s/o,ld be -ade5 "t s/o,ld be adorned wit/ vario,s kinds of colored
wool and silk and wit/ -any different kinds of feat/ers fro-
birds of ill o-en5 "n front of eac/ s/o,ld be set o,t a tor-a of t/e
sa-e color, and as -any ch*ang$u as t/e person is years old, -ade
o,t of <effigy< do,g/5 1/ese are all e-powered wit/ t/e si9
-antras and t/e si9 /o-ages Nsee belowO, and t/is verse is recited
alo,d%
Carry away 1 carry away, strong onesK
desire, l,st, and longing, -e-ory,
grasping, t/o,g/t, and to,c/% ,nbind,
free, and pacifyK7
72eciting t/is,7 t/e te9t contin,es, 7t/e s,bstit,te is cast into t/e
-iddle of a great river5 3eat/ is t/ereby averted for t/e space of
t/ree years5 "t is said, too, t/at t/is s/o,ld be done t/ree ti-es a
year before t/e signs of deat/ /ave a c/ance to arise, and t/is is
-,c/ t/e best t/ing57
A t/ird and very i-portant -aBor sy-bolic ele-ent is t/e
s,peri-position ,pon t/ese native and constantly rec,rring
1ibetan 5t/e-es of an "ndian B,dd/ist sy-bolis- and
conte-plative proced,re5 "t is clear t/at t/e fo,r'tiered 8o,nt 8er,
and its s,rro,nding iron -o,ntains represent t/e sa-e
cosmogram t/at is offered to one<s g,r, or to 1ara, /ere filled
wit/ Bewels and people and all precio,s t/ings, offered to appease
t/e spirits5 1/,s t/e t/read'cross f,nctions in t/e rit,al bot/ as a
s,pre-e offering and as an entire vis,aliFed ,niverse, sy-bolically
Gand /ence act,allyH corresponding to o,rs in every respect,
conte-platively created as an abode for t/e de-ons d,ring t/e co,rse
of t/e rit,al5 >ne of -y infor-ants rat/er liked -y s,ggestion of t/e
analogy of a /,-ane ani-al trap, for t/e 7space7 of t/e t/read'
cross is t/e gate of t/e trap t/ro,g/ w/ic/ t/e de-ons enter,
attracted by t/e 7bait7 of t/e portrait and all t/e s,bstit,tes, and
t/e five colors of t/e t/reads represent all t/e B,dd/ist lists of five
t/ingsEfa-ilies, ele-ents, aggregates, knowledgesEw/ic/ -ake
,p t/e ,niverse5 1/e portrait is not /ere
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OF
*)9
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an effigy generated as t/e person to be protected, nor is /e 7s,-=
-oned and -ade to enter7 into /is ranso-, for t/is wo,ld be to
/and /i- over to t/e de-ons in act,ality5 2at/er t/e de-ons are
fooled or c/eated by t/e vis,aliFation and recitation of t/e practi=
tioner into accepting t/e portrait as a s,bstit,te obBect of -ale=
volence and are coerced into enBoying t/eir priFe in t/e separate
di-ension created for t/e-5 1/is is one reason for t/e reco--enda=
tion t/at we e-ploy t/e yogins to perfor- t/e rit,al for ,s% it re=
;,ires /ig/ly developed conte-plative powers to create an entire
world, and indeed t/e rit,al itself pres,pposes a trained ability in
instantaneo,s generation5 1/e vis,aliFation is i-posed ,pon t/e
p,blic nonreality of t/e evil spirits, w/o, once t/ey are trapped, can
no longer perceive ordinary appearances b,t are aware only of t/e
appearances of t/is new ,niverseC yet t/is new /o-e is after all
filled wit/ a paradise of good t/ingsEt/e s,bstit,tesEand t/ere is
no real lack of /,-anitarian i-p,lse in t/eir incarceration5
1/e t/read'cross is carried o,t to a lonely place and left t/ere Gin
o,r case it was t/rown over a cliffH, and t/e 7ret,rn of t/e danger7
is blocked and a circle of protection vis,aliFed to prevent any escapeC
/ere t/e evil spirits re-ain ,ntil t/e kar-a t/at i-pelled t/e- to
t/eir -alevolence is e9/a,sted5 1/,s t/e t/ree levels of sy-bolis-
converge% t/e -alignant spirits are trapped, offered a s,bstit,te
obBect of aggression, and transported to anot/er and conte-plative=
ly real di-ension t/ro,g/ t/e gate of t/e space t/at traps t/e-5 All
t/e rest of t/e rit,al is s,bservient to t/is ai-% t/e self'generation
and generation in front are indeed rat/er perf,nctory, serving -erely
as introd,ctions to t/e rit,al f,nction of offering t/e tor-as to t/e
goddess and t/e worldly g,ests, and to t/e -agical f,nction of
vis,aliFing t/e t/read'cross and its s,bstit,tes and dispatc/ing t/e-
to t/e spirits Gsee pis5 !'1(H5
) #he ritual
)51 &reliminaries
1/e act,al perfor-ance of t/e rit,al begins wit/ t/e indispen=
sable preli-inary of t/e r/yt/-ic and droning recitation of one of t/e
-onastery<s standard prayers to t/e g,r,s for e-power-ent5 1/en
t/e asse-bly Boin t/eir pal-s and go for ref,ge%
8yself and all beings, as infinite as space, fro- t/is ti-e onward
,ntil we gain t/e terrace of enlig/ten-ent, go for ref,ge to t/e
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**1
glorio,s and /oly g,r,s, go for ref,ge to t/e B,dd/a, go for ref,ge
to t/e Law, go for ref,ge to t/e Asse-bly, and go for ref,ge to
t/e /osts of deities of t/e /oly noble 1ara and /er retin,e5
1/en, wit/ no /and gest,re, t/ey awaken t/e t/o,g/t of
enlig/ten-ent by reciting t/ree ti-es%
For t/e sake of all beings -ay " gain t/e rank of o-niscient
B,dd/aC it is for t/at reason t/at " enter into t/is conte-plation
and recitation of t/e /oly noble 1ara5
1/ey t/en recite t/ree ti-es t/e s/ort ref,ges G71o t/e B,dd/a,
t/e Law, and t/e /ig/est /osts 5 5 57H and t/e Fo,r "--eas,rables
G78ay all beings /ave Bliss and t/e ca,se of Bliss 5 5 57H, B,st as in
t/e Fo,r 8andala >ffering5
)5) asics
)5)1 2elf-generation
1/e rit,al proceeds i--ediately to t/e self'generation wit/o,t
pa,sing /ere for t/e standard preli-inary of e-powering t/e offer=
ings, since t/ese will be e-powered individ,ally at t/e ti-e t/ey are
presented5 6ere t/e practitioners grasp t/e ego and vivid
appearance of t/e goddess, gaining t/e power to direct /er divine
energy5 1/e -ost i-portant part of t/e rit,al is not t/e generation of
t/e deity /erself, b,t rat/er t/e evocation and e-ploy-ent of /er
power5 1/is single'-inded concentration ,pon t/e -ain point of
t/e rit,al leads not only to abbreviation b,t also to t/e final
depart,re of t/e knowledge being, after 7ordinary ego7 /as been
cast away t/ro,g/ its descent5 "t is e9pected t/at t/e practitioners,
t/ro,g/ t/eir rit,al srvice and long conte-plative training, dwell
already in t/e deep conte-plation of 1ara and re;,ire only a
sy-bolic rit,al generation5
1/e pec,liarities of t/is self'generation are co--on to -any rit,als
of t/e -agical type class% it is e9tre-ely brief, t/e steps of t/e Process
of Ieneration are co-bined, and t/e knowledge being is not sealed
into t/e vis,aliFed i-age wit/ t/e rit,al initiation5 1/e nt,al
insistently foc,ses forward ,pon its -agical ai-sC indeed in -any
-agical f,nctions t/e self'generation is perfor-ed instantaneo,sly
t/ro,g/ 7knowledge of one<s pri-ordially divine nat,re,7 a generation
7vividly and perfectly conte-plated as a pri-ordial -anifestation
of t/e deity, t/e essence of one<s -ind, not relying on rit,al or verbal
recitation57
11+
B,t /ere t/e asse-bly recites%
330
332 #!E (1+# OF '&&+.('#.O3
333
>8 #MAB6AMA'#U336A6 #A2MA'36A28A6 #MAB6A
MA'#U336> <6A8K
Fro- t/e real- of E-ptiness is an A in -y /eart, and fro- t/at a
-oon, above w/ic/ is a green 1A85 "t fills -y body wit/ its
lig/t, cleansing -y kar-ically ripened transience toget/er wit/
-y sins and obsc,rations5 " -yself beco-e t/e body of 1ara%
/er body colored green, /aving one /ead and two /ands, t/e rig/t
in t/e gift'bestowing gest,re and t/e left /olding to /er breast
t/e stalk of a bl,e lot,s flower w/ose petals blosso- ne9t to /er
ear5 #/e sits in t/e /alf'crossed post,re of royal ease, /er rig/t
foot e9tended and /er left drawn ,pC s/e is adorned wit/ silken
gar-ents and orna-ents of precio,s ge-s5
Lig/t radiates fort/ fro- t/e 1A8 placed on t/e -oon in -y
/eart and invites t/e /osts of deities w/o are t/e /oly noble 1ara<s
knowledge being MAL2A'#A85ALA6K
As t/ey recite t/e syllables t/at gat/er t/e /osts of deities in t/e sky
before t/e-, t/ey cross t/eir ar-s on t/eir breasts and snap t/eir
fingersEt/e asse-bly gest,reEand t/ey -entally perfor- t/e offe=
rings wit/ t/e appropriate gest,res, b,t not reciting t/e -antras o,t
lo,d5 1/en, wit/ t/e fo,r gest,res and LA6 6U8 BA8 6>6 5 5 5,
1/e knowledge being dissolves indivisibly into -e, and " a-
-arked on t/e top of -y /ead wit/ a w/ite >8, on -y t/roat
wit/ a red A6, and on -y /eart wit/ a bl,e 6U85
1/,s beco-e t/e deity, and e-powered in body, speec/, and -ind,
t/e practitioners perfor- t/e conte-plation of t/e -antra, t/e
brief reenact-ent of t/e rit,al service and t/e gat/ering of power
for t/e specialiFed divine f,nction t/ey will later perfor-5 7Bearing in
-ind t/e vivid appearance of t/e deity<s body,7 t/ey recite%
Aro,nd t/e edge of t/e green syllable 1A8 above t/e -oon in -y
/eart " vis,aliFe t/e encircling 1&'syllable -antra% >8 1A2E
1U11A2E 1U2E #MA6AK
1/ey recite t/is basic -antra 1&! ti-es, and t/en recite t/e -antra
seven ti-es -ore wit/ t/e long appendi9 noted above in Atlsa<s
7protection of averting7%
" vividly vis,aliFe t/e encircling -antra% $A8> 2A1$A12A'
JAJAK $A8A A2JA'AMAL>D"1E#MA2AJA B>36"'
#A11MAJA 8A6A#A11MAJA 8A6ADA2U$"DAJA K 1A3'
JA16A >8 1A2E 1U11A2E 1U2E #A2MA'3U#1A8 P2A'
3U#1A8 8A8A D21E LA8B6AJA #1A8B6AJA 8>6AJA
BA$36AJA K 6U8 6U8 6U8 K P6A1 P6A1 P6A1 K #A2'
MA'3U#1A'#1A8B6A$"'1A2E #MA6AK
1/en t/e knowledge being is separated once again fro- t/e practi=
tioners and placed in t/e sky before t/e-E71/e knowledge being
beco-es seated before -e 5 5 57Eand t/e asse-bly presents offerings
wit/ t/e series of gest,res and -antras fro- A2I6A8 t/ro,g/
#AB3A, ending wit/ t/e cras/ of t/e peacef,l -,sic5 And t/ey
recite t/e following prayer% 7" pray t/at t/e /oly noble 1ara grant
to ,s and all beings all t/e /ig/est and ordinary -agical attain=
-entsK7 4it/ t/e following standard verseEnot incl,ded in t/e
rit,al te9t properEt/ey dedicate t/eir -erit%
By t/is virt,e -ay " ;,ickly
acco-plis/ as t/e noble 1ara
and place every single being
,pon t/at sa-e stage5
1/ey pray t/at t/e knowledge being depart, snapping t/eir fingers
wit/ >8 8U6% and 7eac/ dwells steadfastly wit/ t/e ego of t/e
sy-bolic being57
)5)) )eneration in front
1/,s t/e asse-bly is to,c/ed by t/e deity, and t/ey can contin,e
wit/ /er sy-bolic ego and appearance, rendered potent t/ro,g/
t/eir prior conte-plative e9perience and t/eir knowledge of innate
,nity wit/ t/e goddess5 Prepared to direct /er power t/ro,g/ t/eir
sy-bolic bodies, t/ey generate before t/e- t/e 1wenty'one 1aras,
w/ose na-es and f,nctions are based on t/e iconograp/y attrib,ted to
$agarB,na Gsee pp5 9iii, .&H5
>8 #U$JA1A'L$A$A'MAL2A'#MAB6AMA18AD> <6A8K
Fro- t/e real- of E-ptiness is PA8, fro- w/ic/ co-es a -,lti=
colored lot,sC in t/e center t/ereof is A, fro- w/ic/ co-es t/e orb of
a -oonC above t/at is a green 1A8, fro- w/ic/ co-es a lot,s flower
-arked wit/ 1A8, w/ic/ transfor-s into t/e blessed /oly noble
1ara, /er body colored green, bedecked wit/ vario,s precio,s
orna-ents, /aving one face and two /ands, wit/ /er rig/t in t/e gift'
bestowing gest,re f,lfilling t/e wis/es of all beings, wit/ /er left
grasping a f,ll'blown lot,s flower, wearing clot/es of bea,tif,l silk,
adorned ,pon /er crest by t/e Con;,eror A-og/asidd/i, sitting in a
post,re of royal ease ,pon a t/rone of lot,s and -oon, in t/e rnidst
of co,ntless B,dd/as and Bod/isattvas5
Aro,nd /er on t/e twenty lot,s petals, going co,nterclockwise
fro- t/e front%
#!E (1+# OF
1/e 1ara swift and /eroic, w/o destroys /indering de-ons and
inB,ries, /er body colored red, /olding t/e red flask t/at s,bB,=
gates5
1/e 1ara w/ite as t/e a,t,-n -oon, w/o defeats diseases and
evil spirits, /olding t/e w/ite flask t/at pacifies5
1/e 1ara w/o increases life and enBoy-ent, colored yellow,
/olding t/e yellow flask t/at increases5
1/e 1ara victorio,s, w/o grants t/e /ig/est life, colored yellow,
/olding t/e yellow flask of life5
1/e 1ara crying t/e so,nd of 6U8, w/o s,bB,gates and s,--ons
wit/ t/e gest,re of wisdo-, /er body colored red'yellow, /olding
t/e red flask t/at ravis/es5
1/e 1ara victorio,s over t/e triple world, w/o ta-es g/osts, /er
body colored red'black, /olding t/e bl,e flask t/at confo,nds
g/osts and awakened corpses5
1/e 1ara defeating ot/ers, w/o averts t/e -agic -antras of
ot/ers, /er body colored black, /olding t/e black flask t/at averts
-agic -antras5
1/e 1ara w/o defeats dii de-ons and ene-ies, /er body colored
red'black, /olding t/e red flask t/at defeats dii de-ons and
ene-ies5
1/e 1ara w/ose gest,re sy-boliFes t/e 1/ree Lewels, w/o pro=
tects fro- all terrors, /olding t/e w/ite flask t/at defeats all
terrors5
1/e 1ara w/o ta-es all dii de-ons and obstr,ctions, /er body
colored red, /olding t/e red flask t/at defeats dii de-ons5
1/e 1ara dispelling t/e s,ffering of poverty, w/o grants t/e
-agical attain-ents, /er body colored red'yellow like refined
gold, /olding t/e yellow flask t/at dispels poverty5
1/e 1ara w/o grants all good fort,ne, /er body t/e color of gold,
/olding t/e w/ite flask of good fort,ne5
1/e 1ara w/o defeats /indering de-ons and obstacles, /er body
colored red and blaFing like fire, /olding t/e red flask t/at protects
fro- obstacles5
'&&+.('#.O3
**(
1/e 1ara wit/ frowning brows, w/o destroys /indering de-ons,
/er body colored black, /olding t/e dark bl,e flask t/at pierces
/indering de-ons, /er brows slig/tly frowning5
1/e 1ara great and cal-, w/o cleanses sins and obsc,rations, /er
body colored w/ite, /olding t/e w/ite flask t/at cleanses sins and
obsc,rations5
1/e 1ara victorio,s over t/e contentions of ot/ers, w/o increases
one<s intelligence, /er body colored red, /olding t/e red'yellow
flask t/at increases wisdo-5
1/e 1ara pacifying dii de-ons and obsc,rations, w/o s/akes t/e
triple world, /er body colored red'yellow, /olding t/e yellow
flask t/at s,bd,es -agic -antras5
1/e 1ara pacifying t/e poison of t/e lu serpents, w/o dispels it,
/er body colored w/ite, /olding t/e w/ite flask t/at dispels
poison and disease5
1/e 1ara w/o dispels bad drea-s and s,ffering, /er body colored
w/ite, /olding t/e w/ite flask t/at dispels s,ffering5
1/e 1ara w/o dispels all fevers, /er body colored w/ite, /olding
t/e w/ite flask t/at dispels fevers5
1/e 1ara w/o f,lfills all active f,nctions, /er body colored w/ite
and radiating varicolored lig/ts, /olding t/e green flask w/ence
co-e all -agical attain-ents5
All t/ese /ave one face and two /ands% in t/eir rig/t /ands, ,pon
t/e pal- of t/eir gift'bestowing gest,res, t/ey /old t/e flasks
t/at acco-plis/ t/eir vario,s active f,nctions, and wit/ t/eir
left /ands t/ey /old a lot,s flower5 1/ey are seated wit/ t/eir
rig/t feet e9tended and t/eir left drawn ,p, on t/rones of lot,s
and -oon, adorned wit/ silks and all precio,s orna-ents, radiat=
ing fort/ -eas,reless lig/t, and s,rro,nded on all sides by co,nt=
less /osts of B,dd/as, Bod/isattvas, /ig/ patron deities, dakinis,
and protectors of t/e Law5
>n all t/eir fore/eads is >8, on t/eir t/roats A6, on t/eir /earts
6U8C fro- t/ose lig/t radiates fort/, w/ere,pon fro- Potala
t/e /oly noble 1wenty'one 1aras, s,rro,nded by co,ntless
B,dd/as, Bod/isattvas, /ig/ patron deities, dakinis, and pro=
tectors of t/e Law >8 MAL2A'#A8ALA6 "
6ere t/e asse-bly /as picked ,p t/e vaBras and bells, and as t/ey
recite t/e -antra t/ey greet t/e knowledge being wit/ a peal of
334
#!E (1+# OF
so,nd and cross t/eir /ands on t/eir breasts in t/e asse-bly gest,re
1/e te9t t/en says t/at t/ey s/o,ld Boin t/eir pal-s, b,t t/e gest,re is
act,ally -ade only wit/ t/eir rig/t /ands, as t/ey sing t/e following
verses to t/e r/yt/-ic ringing of t/e bells t/ey /old in t/eir left
/ands%
Jo, are t/e lord of all beings,
t/e deity w/o irresistibly con;,ers 8ara and /is ar-y,
t/e Blessed >ne w/o knows all t/ings as t/ey are%
" pray yo, and yo,r retin,e, co-e to t/is place 1
Fro- t/e /ig/est place of Potala,
born fro- t/e green syllable 1A8,
adorned ,pon yo,r crest wit/ A-itab/a,
perfor-ing t/e active f,nctions
of t/e B,dd/as of t/e t/ree ti-es%
for t/e sake of beings, " pray yo, co-e K
And w/en t/e knowledge being is seated in t/e sky before t/e-, t/e
t,ne of t/e verses beco-es faster, and t/ey sing%
4it/ devotion " invite yo,
w/o /ave t/e color of refined gold
-ore greatly splendid t/an t/e s,n5
Peacef,l, possessed of great co-passion,
cal- and dwelling in t/e stage of -editation,
l,sting after neit/er events nor knowledge
b,t possessed of o-nipresent and ine9/a,stible capacity%
co-e /ere K co-e /ere K p,re and peacef,l deity,
incarnate sage, o-niscient one,
" pray yo, co-e to t/is place of offerings,
into t/is well'for-ed i-age5
2e-ain /ere for t/e sake of beings
/ere ,nited wit/ t/is i-age5
" pray yo, s,rely grant ,s life wit/o,t disease, lords/ip,
and enlig/ten-ent t/e -ost e9cellent of all5
1/,s wit/ a cras/ of peacef,l -,sic t/ey vis,aliFe t/at t/ey /ave
invited all t/e B,dd/as and Bod/isattvas, and to t/e-Ein t/e
person of t/e i-age on t/e altarEt/ey proceed to offer a welco-ing
bat/5 1/e altar server reflects t/e i-age in a s-all -irror, and it is
,pon t/e reflection of t/e i-age t/at /e begins to po,r water fro-
t/e was/ing flask as t/e asse-bly sings%
Beca,se yo,r essence is p,re t/e bonds of t/is
world /ave no power over yo,C it is in order to
cleanse o,r own obsc,rations t/at we bat/e
yo,r body wit/ t/is p,re water5
N&+. ('#. O3
**
6ere t/e asse-bly rings t/eir bells, and t/ey contin,e%
L,st as t/e B,dd/a, as soon as /e was born,
was bat/ed by all t/e gods, " pray yo,
likewise bat/e yo,r body wit/ t/is p,re
divine water5
1/e altar server re-oves t/e feat/er fro- t/e -o,t/ of t/e was/ing
flask and circles it over t/e -irror, and t/e asse-bly /all reverbe=
rates once again to t/e peacef,l -,sicC beneat/ t/e roar t/ey recite
>8 6U8 12A8 ""2l6 A6 DAJA'Ml#>36A$A #MA6A K and
t/e altar server to,c/es t/e tip of t/e feat/er to t/e center and fo,r
directions of t/e -irror as t/e seed syllables of t/e five fa-ilies of
B,dd/a are said, ending on t/e word DAJA'Ml#>36A$A 7clean=
sing t/e body,7 w/ic/ represents t/e bat/ of all five fa-ilies at once5
And t/en t/e invited B,dd/as and Bod/isattvas in t/e i-age are
offered clot/es and orna-ents, as t/e song contin,es%
" give to t/e- dress of -any colors,
/oly gar-ents, sweet's-elling,
divers gar-ents, soft and fine,
and /,ndreds of -ost e9cellent orna-ents5
1/e asse-bly recites t/e -antra >8 MAL2A'MA#12A'ALA8DA'
2A'PULA'8EI6A'#A8U32A'#P6A2A$A'#A8AJA 6U8K
7>8 1/e gat/ering swelling ocean of clo,ds of t/e offering of
dia-ond clot/es and orna-ents 6U8 K7 as t/e altar server lays t/e
cere-onial scarf on t/e altar before t/e i-age5 And t/e song goes
on%
>,t of love for ,s and for all beings,
wit/ t/e strengt/ of a -agic -anifestation of yo,rself,
re-ain /ere, Blessed >ne, " pray yo,,
for as long as we -ake offerings to yo,5
1/e deities are offered a seat wit/ t/e pal-s',p gest,reEt/e
sa-e as t/e asking'to'depart gest,reEand t/e -antra >8 MA'L2A'
A#A$A'PA38ADA8ALAJA# 1MA8 K 7>8 A lot,s t/rone to be
yo,r dia-ond seatK7 And t/ey are given t/e offering series of t/e
7five gifts7 wit/ t/e appropriate gest,res and t/e -antras >8
A2JA'1A2A'#APA2"MA2A PU#PE P2A1lCC6A #MA6A 5 5 5
36UPE 5 5 5 AL>DE 5 5 5 IA$36E 5 5 5 $A"ME3JE P2A1lC'
C6A #MA6A K
1/e goddess is praised by singing 7Iods and de-igods bow t/eir
crowns 5 5 5 7 ending wit/ t/e rapid ringing of t/e bells5 1/en t/e
**! #!E (1+# OF
'&&+.('#.O3
**9
asse-bly for-s t/e f,ll'blown'lot,s'flower gest,re Gfig5 .&H, and
wit/ LA6 6U8 BA8 6>6 5 5 5 7t/e knowledge being -i9es
indissol,bly into t/e sy-bolic being57
Fig5 .&5 1/e f,ll'blown'
lot,s'flower gest,re5
1/is w/ole portion of t/e rit,al is s,ng and recited straig/t
t/ro,g/ wit/o,t pa,se, as t/e altar server si-,ltaneo,sly carries o,t
t/e actions before t/e altar5 And t/e asse-bly proceeds i--edi ately to
t/e effect,ation of t/e -antra in t/e /earts of t/e deities before t/e-,
and t/ey recite t/e vis,aliFation%
"n t/e /earts of t/e retin,e /eaded by t/e 6oly Lady generated in
front is t/e green syllable 1A8 above t/e orb of a -oon, s,r ro,nded
by t/e 1&'syllable -antraC lig/t radiates fort/ t/erefro-, pacifying
t/e -isfort,nes, t/e eig/t and t/e si9teen great terrors, of -yself and
ot/ers, all beings, and increasing o,r life, -erit, possessions, and
anyt/ing we -ig/t wis/ for5
And as t/ey vis,aliFe t/e lig/t strea-ing fort/, t/ey recite >8 1A2E
1U11A2E 1>2E #MA6A 1&! ti-es5
)5)* Offerings, praises, and lormas
)5)*1 Offerings
1/e asse-bly now /olds t/e ego and vivid appearance of t/e
deity and /er retin,e, and t/ey /ave generated before t/e- t/e
e-powered gro,p of 1wenty'one 1aras, w/ose /earts t/ey /ave
aro,sed by t/e recitation of t/e -antra and w/ose list of f,nctions
contains t/ose t/ey wis/ to acco-plis/5 1/e rit,al now proceeds to its
t/ird p/ase, t/e giving of offerings, praises, and tor-as, and /ere
t/e offerings are first e-powered%
By t/e strengt/ of t/e e-power-ent of t/e B,dd/as and Bod/i'
sattvas, by t/e strengt/ of -y -erit and -y earnest wis/, by t/e
strengt/ of t/e -antra% for t/e -andala of t/e retin,e of t/e
B,dd/as and Bod/isattvas " radiate fort/ a vast, great, -ost
e9cellent clo,d of offerings, w/ic/ sets before t/e- all t/at is in 'll-
eneficent*s 6oB of (onductC
$A8A6 #A2MA'BU336A'B>36"#A11MAJA #A2MA16A'
W D6A8 U3IA1E #P6A2A$A "8A8 IAIA$A'D6A8 #A'
<C 8A$1A8 #MA6A K 76o-age to all t/e B,dd/as and Bod/is'
s attvas K 1/e offerings appear t/ro,g/o,t space, dwelling, filling
% t/e sky #MA6A 1<
W 1/e -antra is repeated eig/t ti-es Gfor t/e eig/t o,ter offeringsH, and
i t/e offerings are t/en presented by singing%
GC As -any oblations as t/ere are
C in t/e -eas,reless worldly real-s%
W t/at -any " set o,t wit/ reverence
and offer to t/e -ot/er of Con;,erors5
f, 1/en wit/ t/e appropriate gest,re t/e offering -antra is recited% >8
f A2JA'1A2A'#APA2"MA2A A2I6A8 P2A1lCC6A PULA'
f5 8EI6A'#A8U32A'#P6A2A$A'#A8AJE 6U8 K And t/e verse
is repeated again Grecited t/is ti-eH for eac/ of t/e series of gifts,
s,bstit,ting for 7oblations7 t/e words 7flowers,7 incense,7 7la-ps,7
7perf,-es,7 7food,7 and 7-,sic,7 and si-ilarly replacing A2I6A8
in t/e -antra wit/ PU#PE and so on Gnote t/at since t/ese are t/e
gifts, PA3JA8 7water for t/e feet7 is left o,tH, ending on #AB3A
wit/ t/e so,nding of t/e peacef,l -,sic5 And finally t/e asse-bly
sings%
" fill all t/e real-s of t/e sky
wit/ storied /o,ses, bat/ing ponds,
gardens, t/e seven precio,s ge-s,
t/rones, ,-brellas, banners% and t/ese " offer5
>8 #A2MA'Ml#l#16A'PULA'8EI6A'P2A#A2A'#A8U32E A6
6U8 " 7>8 1/e swelling torrents of clo,ds of t/e offerings of
everyt/ing re-aining A6 6U8 K7
)5)*) &raises
1/en t/e asse-bly vis,aliFes t/at t/e sponsor, t/e one w/o is to be
protected by t/e rit,al, and all /is followers are placed beneat/ t/e
#!E (1+# OF
o,tstretc/ed rig/t /andsEt/e ref,ge gest,reEof t/e retin,e /ead
by t/e Blessed LadyC and t/ey recite /er 7praise wit/ t/e basic -a
tra7%
>8 K 6o-age to t/e /oly and noble 1ara K
6o-age, 1A2E, ;,ick one, /eroine,
re-oving all terrors wit/ 1U11A2E,
savioress, granting all ai-s wit/ 1U2E, t/e
syllables #MA6A% to yo, " bow K
And t/ey contin,e to recite t/e !omages fro- 76o-age, 1ara
;,ick one, /eroine 5 5 5 7 t/ro,g/ 7 5 5 5 1/ese are t/e twenty'one
/o-ages57 And once again t/ey -ake offerings, Boining t/eir pal-s
and reciting%
As -any offerings as -ig/t be contained
in t/e vast and -eas,reless ocean%
t/at -any " set o,t wit/ reverence
yw and offer to t/e -ot/er of Con;,erors5
And rapidly perfor-ing t/e series of gest,res, t/ey say% >8 A2JA'
1A2A'#APA2"MA2A A2I6A8 PA3 JA8 PU#PE 36UPE
AL>DE IA$36E $A"ME3JA #AB3A P2A1lCC6A PULA'
8EI6A'#A8U32A'#P6A2A$A'#A8AJE 6U8 K
1/is entire proced,re is t/en repeated seven ti-es in all, beginning
fro- t/e praise wit/ t/e basic -antra, reciting t/e !omages once,
and -aking t/e offeringsC w/en t/is is all finis/ed, t/e asse-bly
concl,des its -arat/on offerings and praises by reciting t/e 7bene=
fit7 verses one ti-e5
)5)** #ormas
)5)**1 #he offering torma
"n a sense, all t/is is b,t preparation for t/e i-portant rit,al
f,nction t/at is now perfor-ed, for it is first of all in offering t/e
tor-as t/at t/e p,rpose of t/e rit,als is ac/ieved5 1/,s t/e tirs
tor-aEt/e offering tor-a on t/e /ig/ altarEis given to t/e retin,e
/eaded by 1araC and, w/ile t/e altar server sprinkles water on 1 5
t/e tor-a is e-powered by t/e reciting of t/e vis,aliFation%
Fro- A above t/e tor-a is t/e orb of a -oon, ,pon w/ic/ f
placed a green 1A8C lig/t radiates fort/ t/erefro-, w/ere,po<
1
1
serves t/e ai- of beings and is gat/ered back in again5
A
c
dissolves into t/e vessel, t/e vessel grows vast and broad, a
11
it
dissolves in w/at t/e vessel contains, t/e tor-a of divine s
stance beco-es nectar5
*.1
d t/is tor-a is e-powered wit/ t/e flying'bird gest,re and >8
#6 6U, bot/ repeated t/ree ti-es5
1/e tong,es of t/e 6oly Lady and /er retin,e generated in front
are t,bes of lig/tC and t/erewit/ t/ey accept t/e tor-a and are
gladdened5
#
ve
n ti-es t/e asse-bly perfor-s t/e tor-a gest,re, eac/ ti-e
reciting >8 1A2E 1U11A2E 1U2E #MA6A and t/e A'DA2>
-antra, and t/en t/ey recite%
" give t/is tor-a, given in offeringEt/is tor-a t/at is all t/at
co,ld be wis/ed for, t/e so,rce of all desires, an ine9/a,stible
li-itless great ocean of t/e nectar of knowledgeEto -y personal
g,r, and t/e glorio,s and /oly g,r,s of t/e lineage, to t/e twenty'
one /oly noble 1aras w/ose essence is co-passion, to t/e /ig/
patron deities and t/eir divine /osts of t/e -andalas of t/e fo,r
classes of 1antra and t/e nine stages of t/e 1antric Me/icle, to
t/e B,dd/as and Bod/isattvas, to all t/e /osts of oat/'bo,nd
g,ardians and protectors of t/e Law, o,ter and inner, w/o /ave
vowed to protect t/e teac/ings and t/e fo,r t,rnings of t/e 4/eel
of t/e Law, to t/e deities of wealt/ and lords of /idden treas,re5
And /aving accepted it, " pray yo, pacify all conditions t/at for-
o,ter or inner obstacles5 " pray yo, let ,s acco-plis/ as we wis/
in accord wit/ t/e Law all t/e ai-s of o,rselves and o,r retin,e5
" pray yo, let t/ere be perfected t/e two stocks in t/e strea-s of
o,rselves and all beingsC let t/ere be cleansed t/erein t/e two
obsc,rations, and let ,s ;,ickly attain t/e rank of B,dd/a5
$A8> K By t/e strengt/ of -y vis,aliFation,
by t/e strengt/ of t/e gifts of t/e 1at/agatas,
by t/e strengt/ of t/e 3/ar-a real-C
let all t/e ai-s " /ave in -ind,
all of t/e-, of every sort,
all of t/e-, in t/is worldly real-
occ,r wit/o,t obstr,ctionK
6ere t/ere is t/e cras/ of t/e -,sic called 7t/ree beats,7 wit/ t/e
>,
d clas/ of cy-bals in t/e r/yt/- 9 9 9 X 9X 9 9 9 X 9 9, as t/e
ar
ser
ver -oves t/e offering tor-a before t/e i-age5 And t/e
asse-bly recites t/e first verse of t/e sevenfold office in t/e !omages
P
a
y /o-age wit/ co-plete sincerity 5 5 57H, concl,ding wit/ t/e antra
>8 #A2MA'1A16AIA1A'DAJA'MAD'C"11A'P2A'cA8E$A
MAL2A'BA$36A$A8 DA2>8"K 7>8 " -ake t/e ond bond by
paying /o-age to t/e body, speec/, and -ind t/e 1at/agatasK7
1/en t/ey recite t/e second verse of t/e
1.
#!E (1+# OF #'li'
sevenfold office G7" give flowers, incense, la-ps, perf,-es 5 5 ,<M
concl,ding wit/ t/e -antras and gest,res for t/e give gifts G>il
MAL2A'PU#PE A6 6U8 5 5 5 $A"ME3JE A6 6U8H and t/e
-antra for offering t/e re-aining offerings of ,-brellas, ponds,
banners, and so on G>8 #A2MA'M"#"#16A'PULA'8EI6A'P2A'
#A2A'#A8U32E A6 6U8H5 1/en t/ey recite all t/e rest of t/e
sevenfold office, fro- 7" confess all t/at " /ave done 5 5 5 7 t/ro,g/
7555 8ay " /ave t/e glory of being t/e leader 5 55 ,7 concl,ding wit/
a final praise of t/e goddess, wit/ s,c/ verses as 76oly blessed
co-passionate one 5 5 5 7
1/en, finally, t/ey Boin t/eir pal-s at t/e level of t/eir /eads, and
7wit/ an ,ndistracted -ind7 t/ey recite t/e prayer t/at is t/e entire
ai- of t/e rit,al, t/e cli-a9 toward w/ic/ everyt/ing ,p to t/is
pointEt/e generation in front, t/e offerings, t/e praisesE/as been
leading%
$A8> K By t/e strengt/ of t/e noble 1/ree Lewels, by t/e strengt/
of t/e spell, t/e -antra, and t/e vidya, by t/e strengt/ of t/e
peacef,l and fierce /ig/ patron deities, and especially by t/e
strengt/ of t/e twenty'one noble 1aras w/ose essence is co-=
passion, by t/e strengt/ of t/e oat/'bo,nd g,ardians and pro=
tectors of t/e Law w/o /ave vowed to g,ard and preserve t/e
precio,s teac/ings, by t/e strengt/ of t/e p,rity of 2eality and
of t/e ine9orability of ca,se and effect in all events, and by t/e
strengt/, t/e force, t/e -ig/t of -y -aking vast offerings and
e9pecting not/ing in ret,rn%
all t/e evil sc/e-es of /ar- by lha and lu, by g/o,ls, spirits, and
fles/'eating de-ons, by poll,ters and de-ons of -adness and
forgetf,lness, by t/eir elders, -ale and fe-ale, by t/eir sons and
da,g/ters, by t/eir retin,e, -ale and fe-ale, by t/eir servants, by
mamo de-onesses and evil dakinis, by all -isleading de-ons, by
king de-ons and de-ons of deat/, by gongpo and fliers in t/e
sky, by nyen and sadng, by serpents and ogres and n$*-in, by all
g/osts, by tsen and dii and /,ngry spirits, by sages and t/ose w/o
/old t/e -agic spells, by planets, constellations, years, -ont/s,
days, and ti-es, and by all t/e evil preparations of all t/e fa-ilies
of t/e great evil spirits and /indering de-ons%
-ay t/ey be pacified K -ay t/ey not be K nay t/ey not arise K -ay
t/ey pro-ise to do t/e- no -oreK
For t/is reason 1 give eac/ of t/e- w/at /e desires, and 1 preac/
to t/e- t/e tr,e Law5 For all of ,sE8aster, disciples, and
sponsorsE-ay /,-an disease, ani-al disease, bad drea-s, evil
'&&+.('#.O3
*.*
o-ens, -isfort,ne, -aledictions, c,rses cast wit/ t/e -agic dag=
ger, c,rses t/at incite t/e spirits, ,nl,cky years, ,nl,cky -ont/s,
,nl,cky days, ,nl,cky /o,rs, bad /arvests, great dro,g/ts,
blig/t, frost, /ail, t/ieves, t/e5sC< of disease, t/e si of deat/, t/e si
of ad,lts, t/e si of c/ildren, t/e si of yo,t/, t/e si of old age,
t/e ce-etery si, t/e si of loss, s/a-e, slander, incitations, evil
designs, all t/e /indering and -isleading de-ons, all t/ose
w/o ca,se ,nti-ely deat/ or t/e decrease of wealt/ and
enBoy-ent, all t/ose w/o ca,se -isfort,ne, all t/ose w/o /ar-
t/e body, speec/, or -ind of ,s or o,r retin,e, t/e evil spirits,
/indering de-ons, obstacles, adverse conditions, and all t/e
/ar-s of ene-ies, de-ons, and s/a-e%
-ay t/ey be pacifiedK -ay t/ey not beK -ay t/ey be averted K
-ay t/ey not arise /ereafterK
6ere t/e asse-bly claps t/eir /ands lo,dly t/ree ti-es, t/e s,dden
report ringing t/reateningly in t/e silent /all after t/e droning
recitation, and t/ey so,nd a blast of fierce -,sic to drive away all
t/ese evil t/ings5 1/en, as t/e piercing roar of t/e -,sic dies down, t/ey
perfor- one f,rt/er 7act of tr,t/7 by reciting% By t/e strengt/ of t/e
tr,t/ of t/e 1/ree Lewels and of t/e e-power-ent of all t/e
B,dd/as and Bod/isattvas, by t/e great -ig/t of t/e acc,-,lation of
t/e two stocks, by t/e strengt/ of t/e p,rity of essence of t/e 3/ar-a
real- and of t/e ine9orability of ca,se and effect in all events% -ay it be
acco-plis/ed in t/at way K )5)**) #he torma for the hindering demons
1/e above is t/e first presentation of offerings, praises, and tor-a, and
t/e rit,al now ret,rns to )5)*1 to e-power t/e offerings once againC
t/ese offerings are t/en presented afres/ Gt/is ti-e wit/ B,st t/e series
of -antras and gest,res, b,t ending wit/ t/e final verseH, and t/e
!omages are again recited seven ti-es G)5)*)H, concl,ding wit/ t/e
benefit verses5 1/en t/e second tor-aEt/e tor-a for t/e /indering
de-onsEis e-powered as in )5)**1 wit/ t/e vis,aliFation and >8 A6
6U8, and it is presented by reciting t/e A'DA2> rnantra seven
ti-es, all wit/ t/e appropriate gest,res5 And t/e asse-bly
acco-panies t/e presentation wit/ t/e following prayer% " give t/is
tor-a, ine9/a,stible as a space'vast treas,ry of all s,bli-e desires,
agreeable to eac/ individ,al -ind, to t/e !&,&&& fa-ilies of /indering
de-ons, t/e fifteen great evil spirits of c/ildren, all t/e fa-ilies of
lords of disease, lords of epide-ic, evil spirits, /indering de-ons and
g/osts, to all t/e sentient beings incl,ded a-ong t/e si9 destinies of
beings, t/e five classes, t/e fo,r birt/places%
342
si
*11
-ay t/ere arise and increaseEin accord wit/ t/eir wis/esE
endless enBoy-ent ,ntil t/is world is e-ptied
o,tK t/ey all be freed fro- t/eir
s,fferings, and /ave t/e opport,
n
, ;,ickly to attain t/e precio,s
rank of o-niscient B,dd/a/ood " -ay all t/eir enBoy-ents be
ine9/a,stible as a space'vast tre s,ryK -ay t/ey be wit/o,t
contention and wit/o,t inB,ry K c | t/ey practice in self'
s,fficiencyK
1/en, as before, t/e asse-bly recites 7$A8> K By t/e strengt/ of
-y vis,aliFation 5 5 5 occ,r wit/o,t obstr,ction "7 again ending wit/
t/e cras/ of -,sic as t/e altar server -oves t/e tor-a for t/e /inder =
ing de-ons in front of t/e t/read'cross5 And t/e asse-bly Boins
t/eir pal-s at t/e level of t/eir t/roats, and t/ey recite once again
t/e prayer 7$A8> K By t/e strengt/ of t/e noble 1/ree Lewels555,7
interr,pting as before wit/ t/e clapping of t/eir /ands and t/e so,nd
of t/e fierce -,sic to e9pel evil, and contin,ing to 75 5 5 -ay it be
acco-plis/ed in t/at way K7 1/is is t/e second presentation of
offerings, praises, and tor-a5
)5)*** #he torma for the creditors
1/en again t/e rit,al ret,rns to )5)*1 and )5)*), t/e offerings
are e-powered and presented, and t/e !omages are recited seven
ti-es and t/e benefit verses onceC and t/e t/ird tor-aEt/e tor-a
for t/e creditorsEis e-powered as in )5)**1 wit/ t/e vis,aliFation
and >8 A6 6U8, and presented wit/ t/e A'DA2> -antra t/ree
ti-es, wit/ t/e appropriate gest,res5 And t/is presentation is
acco-panied by t/e following prayer%
" give t/is tor-a, given in offeringEt/is tor-a s,bli-e in for-,
so,nd, odor, taste, and to,c/, an ine9/a,stible enBoy-ent
agreeable to eac/ individ,al -indEto o,r creditors, to t/ose w/o
own -alice toward o,r fles/, beca,se we G8aster and disciples,
o,r retin,e of s,pportersH /ave acted fro- o,r beginningless lives
in t/is world to t/is very day ,nder t/e sway of t/e t/ree poisons
of defile-ent, t/e five poisons% o,r creditors of poverty, beca,se
we robbed and stole fro- t/e-C o,r creditors of disease and life,
beca,se we beat and tort,red t/e-C o,r creditors of a s/ortened
life, beca,se we killed t/e-, -,rdered t/e-, c,t t/e- to piecesC
all o,r creditors of t/e past, w/ose /ig/ /o,ses we cast down,
w/ose low co,ntries we con;,ered, w/ose -en or /orses we slew5
All w/o are in t/e fa-ilies of /ar-f,l g/osts, evil spirits, /indering
de-ons, and creditors%
-ay t/ey be satisfied K -ay t/ey be contentK -ay all t/e credi =
tors we /ave gat/ered t/ro,g/ o,r beginningless lives be cleansed
awayK -ay o,r debt be canceledK -ay all we /ave inB,red in
-('#W3
rBy or -ind be pacified K -ay t/ey be freed fro- t/eir evil
t/o,g/ts, ideas of /ar-, and spitef,lness K -ay t/ey /ave benefit
n
d peace and t/e t/o,g/t of enlig/ten-entK -ay t/ey /ave t/e
opport,nity ;,ickly to attain t/e precio,s rank of o-niscient
B,dd/a/ood 1 -ay all t/eir enBoy-ents be ine9/a,stible as a
space'vast treas,ry K t/ey -ay be wit/o,t contention and wit/o,t
inB,ryK -ay t/ey practice in self's,fficiencyK
1/en, as before, t/e asse-bly recites 7$A8> K By t/e strengt/ of
-y vis,aliFation 5 5 57and t/en fills t/e /all wit/ -,sic as t/e
altar server -oves t/e tor-a for t/e creditors in front of t/e t/read'
cross5 And t/e asse-bly Boins t/eir pal-s at t/e level of t/eir
breasts, and t/ey recite once again t/e prayer 7$A8> K By t/e
strengt/ of t/e noble 1/ree Lewels 5 5 5 ,7 clapping t/eir /ands and
so,nding t/e fierce -,sic, and ending wit/ 7 5 5 5 -ay it be acco-=
plis/ed in t/at way K7 1/is is t/e t/ird presentation of offerings,
praises, and tor-a5
)5)**. #he Bhite torma
1/is concl,des t/e offerings and prayers w/ose f,nction it is to
avert t/e evil spirits and cala-ities t/at t/reaten t/e patron, b,t
t/ere is yet one -ore rit,al f,nction to be perfor-ed% t/e fo,rt/
tor-aEt/e w/ite tor-aEis presented to t/e lords of t/e soil t/at
t/ey -ay 7clear t/e road for t/e t/read'cross57 6ere, too, t/ere -ay
be presented t/e 7golden libation,7 and t/e cere-ony -ay be e9=
panded by t/e addition of any of t/e n,-ero,s w/ite tor-a rit =
,als w/ic/ are co-posed and printed separately5 B,t in t/e abridged
presentation of o,r te9t, t/e w/ite tor-a is e-powered wit/ t/e
vis,aliFation and >8 A6 6U8 Gas in )5)**1H and presented by
reciting t/e A'DA2> -antra t/ree ti-es, wit/ t/e appropriate
gest,resC t/en t/e lords of t/e soil are given t/e gift of t/e Law wit/
t/e words 7Co--it no sins 5 5 57 Gp5 ))1H, and t/e asse-bly recites%
" give t/is vast, great tor-a, given in offering, to t/e in/erent
dwellers of t/e place, t/e lords of t/e place, t/e lords of t/e soil,
t/e lords of t/e land, t/e lords of t/e village5 8ay yo, spread t/e
B,dd/a<s teac/ings, and let virt,e beco-e great in t/e world K
8ay yo, pacify t/e adverse conditions and obstr,ctions of ,s all,
8aster and diciples, o,r sponsor and /is retin,e, -ay yo, be to
,s a friend, t/at we -ay acco-plis/ o,r plans as we wis/ in accord
wit/ t/e Law K
And t/e tor-as for t/e lords of t/e soil are carried o,tside t/e
asse-bly /all and t/rown down t/e road in t/e direction t/e t/read'
cross will be carried5
M
I
#!E (1+#
OF
344
#!E (1+#
O&
c ('# .
O3
*.(
accord wit/ t/eir
-ay t/ere arise and increaseEin accord wit/ t/eir van wis/es
Eendless enBoy-ent ,ntil t/is world is e-ptied o,tK n, t/ey all be
freed fro- t/eir s,fferings, and /ave t/e opport,
n
Cc ;,ickly to
attain t/e precio,s rank of o-niscient B,dd/a/oor/ -ay all t/eir
enBoy-ents be ine9/a,stible as a space'vast trea s,ry K -ay t/ey be
wit/o,t contention and wit/o,t inB,ry K -a t/ey practice in self'
s,fficiency K
1/en, as before, t/e asse-bly recites 7$A8> K By t/e strengt/ of -y
vis,aliFation 5 5 5 occ,r wit/o,t obstr,ction "7 again ending wit/ t/e
cras/ of -,sic as t/e altar server -oves t/e tor-a for t/e /indering
de-ons in front of t/e t/read'cross5 And t/e asse-bly Boins t/eir
pal-s at t/e level of t/eir t/roats, and t/ey recite once again t/e
prayer 7$A8> K By t/e strengt/ of t/e noble 1/ree Lewels55
iG
7
interr,pting as before wit/ t/e clapping of t/eir /ands and t/e so,nd of
t/e fierce -,sic to e9pel evil, and contin,ing to 75 5 5 -ay it be
acco-plis/ed in t/at way 17 1/is is t/e second presentation of
offerings, praises, and tor-a5
)5)*** #he torma for the creditors
1/en again t/e rit,al ret,rns to )5)*1 and )5)*), t/e offerings are
e-powered and presented, and t/e !omages are recited seven ti-es
and t/e benefit verses onceC and t/e t/ird tor-aEt/e tor-a for t/e
creditorsEis e-powered as in )5)**1 wit/ t/e vis,aliFation and >8
A6 6U8, and presented wit/ t/e A'DA2> -antra t/ree ti-es, wit/
t/e appropriate gest,res5 And t/is presentation is acco-panied by
t/e following prayer%
" give t/is tor-a, given in offeringEt/is tor-a s,bli-e in for-,
so,nd, odor, taste, and to,c/, an ine9/a,stible enBoy-ent
agreeable to eac/ individ,al -indEto o,r creditors, to t/ose w/o
own -alice toward o,r fles/, beca,se we G8aster and disciples, o,r
retin,e of s,pportersH /ave acted fro- o,r beginningless lives in t/is
world to t/is very day ,nder t/e sway of t/e t/ree poisons of
defile-ent, t/e five poisons% o,r creditors of poverty, beca,se we
robbed and stole fro- t/e-C o,r creditors of disease and life, beca,se
we beat and tort,red t/e-C o,r creditors of a s/ortened life, beca,se
we killed t/e-, -,rdered t/e-, c,t t/e- to piecesC all o,r creditors
of t/e past, w/ose /ig/ /o,ses we cast down, w/ose low co,ntries
we con;,ered, w/ose -en or /orses we slew5 All w/o are in t/e
fa-ilies of /ar-f,l g/osts, evil spirits, /indering de-ons, and
creditors%
-ay t/ey be satisfiedK -ay t/ey be contentK -ay all t/e credi tors
we /ave gat/ered t/ro,g/ o,r beginningless lives be cleansed awayK
-ay o,r debt be canceledK -ay all we /ave inB,red in
body
or

-ind

be
P
acified

K

-a
y
tne
J
/e

"reed

"ro-
t/eir evil
t/o,g/ts, ideas of /ar-, and spitef,lness K -ay t/ey /ave benefit
nd peace and t/e t/o,g/t of enlig/ten-entK -ay t/ey /ave t/e
nport,nity ;,ickly to attain t/e precio,s rank of o-niscient
g,dd/a/oodK -ay all t/eir enBoy-ents be ine9/a,stible as a
space'vast treas,ry K t/ey -ay be wit/o,t contention and wit/o,t
inB,ryK -ay t/ey practice in self's,fficiencyK
1/en, as before, t/e asse-bly recites 7$A8>K By t/e strengt/ of
-
y
vis,aliFation 5 5 57and t/en fills t/e /all wit/ -,sic as t/e altar
server -oves t/e tor-a for t/e creditors in front of t/e t/read' cross5
And t/e asse-bly Boins t/eir pal-s at t/e level of t/eir breasts, and
t/ey recite once again t/e prayer 7$A8> K By t/e strengt/ of t/e
noble 1/ree Lewels 5 5 5 ,7 clapping t/eir /ands and so,nding t/e fierce
-,sic, and ending wit/ 7 5 5 5 -ay it be acco-plis/ed in t/at way K7
1/is is t/e t/ird presentation of offerings, praises, and tor-a5
)5)**. #he Bhite torma
1/is concl,des t/e offerings and prayers w/ose f,nction it is to avert
t/e evil spirits and cala-ities t/at t/reaten t/e patron, b,t t/ere is yet
one -ore rit,al f,nction to be perfor-ed% t/e fo,rt/ tor-aEt/e w/ite
tor-aEis presented to t/e lords of t/e soil t/at t/ey -ay 7clear t/e
road for t/e t/read'cross57 6ere, too, t/ere -ay be presented t/e
7golden libation,7 and t/e cere-ony -ay be e9panded by t/e addition
of any of t/e n,-ero,s w/ite tor-a rit ,als w/ic/ are co-posed and
printed separately5 B,t in t/e abridged presentation of o,r te9t, t/e
w/ite tor-a is e-powered wit/ t/e vis,aliFation and >8 A6 6U8
Gas in )5)**1H and presented by reciting t/e A'DA2> -antra t/ree
ti-es, wit/ t/e appropriate gest,resC t/en t/e lords of t/e soil are given
t/e gift of t/e Law wit/ t/e words 7Co--it no sins 5 5 5 7 Gp5 ))1H, and
t/e asse-bly recites%
" give t/is vast, great tor-a, given in offering, to t/e in/erent
dwellers of t/e place, t/e lords of t/e place, t/e lords of t/e soil, t/e
lords of t/e land, t/e lords of t/e village5 8ay yo, spread t/e
B,dd/a<s teac/ings, and let virt,e beco-e great in t/e worldK 8ay
yo, pacify t/e adverse conditions and obstr,ctions of ,s all, 8aster
and diciples, o,r sponsor and /is retin,e, -ay yo, be to ,s a friend,
t/at we -ay acco-plis/ o,r plans as we wis/ in accord wit/ t/e Law K
And t/e tor-as for t/e lords of t/e soil are carried o,tside t/e
asse-bly /all and t/rown down t/e road in t/e direction t/e t/read'
cross will be carried5
#!E (1+# OF
3
346
)5). Dispatching the su$stitutes
) ).1 EmpoBering
1/is -,c/ of t/e rit,al /ad occ,pied t/e entire -orning and t/e
asse-bly now dispersed to eat t/e l,nc/ we /ad provided for t/e-5
1/e afternoon portion of t/e rit,al t/en began wit/ added prayers
and tor-a offerings to t/e fierce and potent -onastic protectors,
t/e 7fo,r'/anded Lord7 and t/e glorio,s Ioddess #-oke'eater57
1/en t/e asse-bly ret,rned to t/e te9t for t/e cli-a9 of t/e entire
protective rit,al, t/e creation of t/e 7appearance of t/e t/read'
cross and of its s,bstit,tes, and t/e presentation of t/ese to t/e
cD 1/1tor-a offering and its acco-panying prayer constit,te a
rit,al f,nction, t/is portion of t/e rit,al is a -agical f,nction in t/e
sense " /ave defined t/e ter-% it is a cere-onial application of
vis,aliFation and recitation, an e-ploy-ent of t/e divine power
!ere t/en, t/e t/read'cross is first e-powered wit/ w/at are called
t/e U -antras and si9 gest,res,7 a standard series ,sed especialc
in t/e conte-plative generation fro- E-ptiness of ranso-s or
s,bstit,tes Gsee fig5 .1H5
) ).11 #he purity of the Dharma realm
For t/e first of<t/ese si9 steps in t/e process of 7_`yL_
appearance of t/e t/read'cross, t/e altar server sprinkles t/e t/read
cross wit/ p,re water as t/e asse-bly recites%
Fro- t/e w/ite syllable A of t/e gest,re
w/ose essence is t/e blessed #akya-,ni
lig/t radiates fort/, cleansing t/e s,bstance of t/e tor-a
of t/e stain of /olding it to be real% it beco-es E-pty5 1/e
asse-bly binds t/e p,rity'of't/e'3/ar-a'real- gest,recand
recites t/e corresponding -antra% &`1 #MAB6AMA'#U336A`
#l4A'36A68Al, #MAB6AMA'#U336> <6A8K 1/is ,
'peated t/ree ti-es, ,nbinding t/e gest,res and snapping t/e
finger after eac/ recitation5 1/en t/e asse-bly contin,es%
By t/e tr,t/ of t/e gest,re,
of t/e -antra, and of t/e deep conte-plation
of t/e p,rity of t/e 3/ar-a real-,
-ay t/e s,bstance of t/e tor-a be p,rified
of its ,gliness, dirt, poll,tion, and fa,lts,
of t/e stain of clinging to labelsK
#!E (1+# OF
#'!'
t
'&&+.('#.O
3
*.9
)5).1) #he space-vast treasury
1/en t/e second step of t/e process is recited%
Fro- t/e bl,e syllable D6A8 of t/e gest,re
w/ose essence is t/e blessed Mairocana
lig/t radiates fort/, -aking t/e s,bstance of t/e tor-a
an ine9/a,stible treas,ry pervading all t/e real-s of space5
1/e asse-bly binds t/e Beweled'casket gest,re and -oves it in a
circle between t/eir eyebrows, as t/ey recite t/e corresponding -antra%
$A8A6 #A2MA'1A16AIA1EB6J> M"#MA'8UD6'EB6JA6
#A2MA16A'D6A8 U3IA1E #P6A2A$A "8A8 IAIA$A'
D6A8 #MA6A1 Again t/is is repeated t/ree ti-es, snapping t/e fingers
after eac/ recitation5 1/en t/e asse-bly contin,es%
By t/e tr,t/ of t/e gest,re,
of t/e -antra, and of t/e deep conte-plation
of t/e space'vast treas,ry,
-ay t/e s,bstance of t/e tor-a
grow great and fill t/e sky,
ine9/a,stible for an entire world era K
)5).1* 2Birling 3ectar
1/en t/e t/ird step of t/e process is recited%
Fro- t/e red syllable 62l6 of t/e gest,re
w/ose essence is t/e blessed #wirling $ectar
lig/t radiates fort/, -aking t/e s,bstance of t/e tor-a
t/e essence of t/e great nectar of knowledge5
1/e asse-bly binds t/e #wirling $ectar gest,re and recites t/e
corresponding -antra% >8 MAL2A'A821A'DU$3AL" 6A$A
6A$ A 6U8 P6A1 K Again t/ey repeat t/e -antra and snap t/eir
fingers t/ree ti-es, and t/ey contin,e%
By t/e tr,t/ of t/e gest,re,
of t/e -antra, and of t/e deep conte-plation
of #wirling $ectar,
-ay t/is beco-e nectar,
t/e s,bstance of t/e five knowledges,
a -edicine for t/e five poisons w/ose s,bstance is deat/K
)5).1. 6ast potency
1/en t/e fo,rt/ step of t/e process is recited%
Fro- t/e yellow syllable 12A8 of t/e gest,re
w/ose essence is t/e blessed 2atnasa-b/ava
lig/t radiates fort/, -aking t/e s,bstances of t/e tor-a
t/e five sense gratifications according to eac/ one<s desires5
1/e asse-bly binds t/e vast'potency gest,re, t/eir rig/t /ands
pointing toward t/e t/read'cross and t/eir left /ands over t/eir
/earts, and t/ey recite t/e corresponding -antra% $A8A6 #A2MA'
1A16AIA1A'AMAL>D"1E >8 #A8B6A2A #A8B6A2A
6U8 1 Again t/ey ,nbind t/e gest,re and snap t/eir fingers after
eac/ of t/e t/ree recitations, and t/ey contin,e%
By t/e tr,t/ of t/e gest,re,
of t/e -antra, and of t/e deep conte-plation
of vast potency,
-ay t/ere fall a rain
of t/e vario,s sense gratifications,
satisfying t/e fields of t/e sensesK
)5).1( #he comet of knoBledge
1/en t/e fift/ step of t/e process is recited%
Fro- t/e green syllable 6A of t/e gest,re w/ose
essence is t/e blessed A-og/asidd/i lig/t radiates
fort/, eli-inating contention according to t/e better
or worse kar-a of eac/5
1/e asse-bly binds t/e co-et'of'knowledge gest,re, t/eir left
/ands in t/e gift'bestowing gest,re as if t/ey were /olding ,p a
vessel, and t/ey recite t/e corresponding -antra%
>8 L$A$A'AMAL>D"1E #A8A$1A'#P6A2A$A'2A#8"'
B6AMA'#A8AJA'8A6A8A$" 3U2U 3U2U 623AJA'LMA'
LA$" 6U8 K 7>8 Looking down wit/ knowledgeK Ireat ge-,
gat/ering of splendor spreading everyw/ere K B,rn, b,rn, blaFing
/eart 6U8 17
Again t/ey repeat t/e -antra and snap t/eir fingers t/ree ti-es,
and t/ey contin,e%
By t/e tr,t/ of t/e gest,re,
of t/e -antra, and of t/e deep conte-plation
of t/e co-et of knowledge,
-ay t/ere be no contention
a-ong winners and losers,
-ay t/ey be /appy and all t/eir /opes f,lfilledK
)5).1+ 1niversal sovereignty
And, finally, t/e si9t/ step in t/is process of creation and e-=
power-ent is recited to s,--on t/e g,ests%
Fro- t/e red syllable LA6 of t/e gest,re w/ose
essence is t/e blessed Bearer of t/e JaBra lig/t radiates
fort/, s,bB,gating t/e g,ests and acco-plis/ing any
active f,nction we desire5
*(&
#!E (1+# OF
'&&+.('#.O3
*(1
1/e asse-bly binds t/e ,niversal'sovereignty gest,re to sy-boliFe
t/is control and s,--oning of t/e spirits, -oving it in a circle at t/e
tops of t/eir /eads as t/ey recite t/e corresponding -antra'
$A8A"" #A8A$1A'BU336A$A8 I2A6E#MA"2A'P2A B6A'
LJ>1E$A 8A6A#A8AJE #MA6A K 76o-age to all t/e
B,dd/as K By t/e blaFing lig/t of t/e -aster over t/e evil spirits a
great asse-bly #MA6AK7
And again t/is is repeated t/ree ti-es, snapping t/e fingers after
eac/ recitation5 And t/ey contin,e%
By t/e tr,t/ of t/e gest,re,
of t/e -antra, and of t/e deep conte-plation
of ,niversal sovereignty,
-ay we s,bB,gate all t/e fa-ilies of g,ests
t/at t/ey -ay be friends to acco-plis/
w/atever we entr,st to t/e- K
And t/en t/ey e-power t/e entire str,ct,re once -ore 7by t/e
strengt/ of tr,t/,7 as t/ey recite%
$A8> K By t/e strengt/ of -y vis,aliFation,
by t/e strengt/ of t/e gifts of t/e 1at/agatas,
by t/e strengt/ of t/e 3/ar-a real-,
t/at we -ay entice o,r g,ests and creditors
and give benefit to all beings,
let all t/e ai-s " /ave in -ind,
all of t/e-, of every sort,
all of t/e-, in t/is worldly real-
occ,r wit/o,t obstr,ctionK
)5).) &resentation
1/e asse-bly /ere perfor-s an e9tra and separate special vis,ali=
Fation before presenting t/e t/read'cross and its s,bstit,tes to t/e
spirits5 4/ile t/e altar server sprinkles t/e 7e9cellent /o,se7 on top
of 8o,nt 8er,, t/e asse-bly cleanses it wit/ t/e A821A -antra
and p,rifies it wit/ t/e #MAB6AMA -antra, and t/en t/ey re'create it
as follows%
" vis,aliFe before -e a fo,r'tiered 8o,nt 8er, -ade of precio,s
ge-s, t/e /o,se in t/e -iddle, encircled by t/e s,rro,nding iron
-o,ntainsC and ,pon t/e tiers of 8o,nt 8er, are ine9/a,stible
enBoy-ents of t/e five sense gratifications, s,bstances agreeable to
t/e pleas,re of eac/ one of o,r g,ests, pervading all t/e eart/ and
sky and space between5
1/en t/ey present t/is do,bly vis,aliFed and e-powered creation
by reciting again t/e #A8B6A2A -antra seven ti-esEt/e b,rning'
-o,t/ -antra t/at 7-aintains7 t/e /,ngry g/ostsEand t/en
contin,ing%
6o-age to t/e blessed 1at/agata 8any Lewels K 6o-age to t/e
blessed 1at/agata 6oly Bea,tyK 6o-age to t/e blessed 1at/agata
Abyss of Mast Body K 6o-age to t/e blessed 1at/agata Free of All
1errorK
1/ro,g/ t/e strengt/ of t/is -antra and t/e e-power-ent of
reciting yo,r na-es, & 1at/agatas, and paying /o-age to yo,, by
t/e strengt/ of o,r perfor-ing t/is great vast t/read'cross and
tor-a wit/ no /ope of personal profit%
-ay all t/e fa-ilies of g,ests be satisfied and gladdened K -ay we
acco-plis/ as we wis/ in accord wit/ t/e Law all t/e ai-s we /ave in
-ind for o,rselves and ot/ersK
1/en, for t/e p,rpose of dispatc/ing t/e t/read'cross and e9pelling t/e
evil spirits, t/e asse-bly instantaneo,sly generates t/e-selves as
t/e fierce /ig/ patron deityE6ayagriva, t/e fierce /orse'/eaded
patron of t/e Pad-a Fa-ily%
"nstantaneo,sly " beco-e t/e Blessed Lot,s Lord, /is body
colored red, /aving one face and two /ands, wit/ /is rig/t /and
brandis/ing in t/e sky a c,dgel of k/adira wood and /is left /and
in t/e t/reatening gest,re ,pon /is breast5 6is t/ree ro,nd eyes
gape and stare, /is -o,t/ bares fo,r fangsC /is eyebrows and beard are
red'yellow, blaFing like t/e fire at t/e end of ti-eC /is /air is pale
yellow, bristling ,pward, and on /is crest is a green /orse /ead,
w/innying5 6e is adorned wit/ t/e eig/t great serpent'kings, /is
lower gar-ent is a tiger skin, /e stands wit/ /is rig/t foot drawn in
and /is left stretc/ed o,t, in t/e center of a -ass of blaFing fire of
knowledge% -y body is ,nrivaled in -aBesty, to b,rn spitef,l
bringers of /ar- and all sins and obsc,rations,
1ara and /er retin,e generated before -e are t/ere as -ediatorsC as
" present t/e s,bstit,tes and speak t/e words to avert t/e evil
spirits, t/ey perfor- t/eir active f,nctions, t/at all t/e g,ests
obey, and t/e active f,nction is ;,ickly acco-plis/ed5
1/en t/e asse-bly so,nds fort/ t/e co-ple9 cy-bal rolls of t/e
7inviting -,sic,7 and as t/e roar of t/e instr,-ents dies down t/e great
dr,- begins its steady and syncopated r/yt/-, and t/ey sing t/e
following verses to an arc/aic and -oving -elody w/ic/ recalls t/e
oldest strea-s of 1ibetan -,sic%
*()
#!E (1+# OF
6U8 K Listen and t/ink of -eK all of yo, /ear -e K
All t/e g,r,s of t/e lineage, -y personal g,r,%
today " pray yo, avertK
All t/e divine /osts of t/e /ig/ patron deities%
today " pray yo, avertK
All t/e /oly noble 1aras%
today " pray yo, avert "
Everyt/ing t/at is evil,
avert it ;,ickly K -ake it not be K
>at/'bo,nd g,ardians and protectors of t/e Law%
/ere perfor- t/e f,nction entr,sted to yo, K
1ake t/is t/read'cross, t/e tor-as,
t/e s,bstit,tes given in offering,
bear t/e- away and do no /ar- K
1/e eig/t classes of gods and ogres in t/e world%
listen to -y voice, " w/o /old t/e -antra,
do not listen to t/e instigations of ot/ers%
yo, great evil spirits and /indering de-ons,
pacify yo,r evil sc/e-es K
1/e tor-as t/at yo, want,
t/ese -any s,bstit,tes for life and wealt/,
t/ings of t/e -o,ntain passes,
t/ings of t/e valleys,
all yo,r desires,
t/e bea,tif,l t,rreted /o,se,
t/e bea,tif,l great swift stallion,
t/e great -o,nted portrait of grain,
bearing orna-ents of gold and t,r;,oise,
t/e bea,tif,l orna-ents sililiK
wearing clot/es of silk .hu$selhu$ K
wise in speec/, /is face clear and broad,
riding a /orse beneat/ /i- 5hungse5hungK
wearing a /at on /is /ead purum K
wise in all t/e arts of play,
t/e little boots of t,r;,oise 5ululu K
t/e girdle of gold tr*ululu "
/is body adorned wit/ 7space,7 tablets, i-ages,
t/e 7-ale face7 and 7fe-ale face,7
speaking wit/ /,-an speec/,
t/e arrows, t/e clot/, all yo,r desires,
we offer to yo, as a s,bstit,te
for t/e owner of t/is fee K
1/ere t/e -any bea,tif,l treas,res,
t/e food of nine flavors, of ten sweetnesses,
/is retin,e of servants, t/e t/irty little -en,
t/e -edicine, t/e incense, t/e brig/t la-ps,
we give to yo, in offering K
Accept t/is wit/ a willing -ind
N&+. ('#. O3
*(*
and avert, t,rn back t/e strengt/
of t/e -agicians
w/o roll t/e -agic dagger between t/eir pal-s,
w/o fling w/ite -,stard seed as -agic,
< w/o cast t/eir -agic weapons,
Y w/o prepare for destr,ctive -agic K
:6ere t/ere roars fort/ t/e -,sic of t/e t/ree beats, and t/e r/yt/- of
#<t/e song c/anges slig/tly as t/e dr,- again picks ,p its insistent beat%
1/e black Bon w/o beat t/e -agic dr,-,
C
w/o /old t/e w/irring bl,e'red
slings/ot,
w/o ca,se t/e sin of strife%
avert t/e- "
1/ose w/o practice t/e sorcery of fierce -antras,
w/o incite t/e ferocity of t/e eig/t classes% avert
t/e- K t,rn back t/eir strengt/ K All t/e protectors
of t/e Law, t/e gods and de-ons% so-e follow on
t/e track of o,r property, so-e co-e as e9ec,tioners
of eaters of oat/s, so-e are incited to ferocity by
-agicians, so-e wis/ to teac/ ,s /ow deeds bring
res,lts, so-e send fevers and pestilences or send
t/e bad years w/en no rain falls or send t/e frost
and /ailC creditors p,rs,ing t/eir debt, following on
t/e track of relatives and friends, serpents w/o send
leprosy, /ar-f,l spirits, creditors, gods and
de-ons, eaters of fles/ and blood and breat/,
eaters of o,r fr,its and /arvests, eaters of poll,ted
-,c,s, gods of t/e ele-ents, owners of t/e eart/,
t/e twelve ani-als of t/e cycle of years, t/e eig/t
trigra-s,
t/e nine n,-bers of t/e -agic s;,are% -ay t/ey
all be pleased wit/ t/ese s,bstit,tes K pacify yo,r
/ar- and evilK 4e entr,st o,r creditors% wipe
clean o,r debts K let o,r enBoy-ents increaseK "
pray yo, avert t/e -aledictions t/at incite t/e
evil spirits K
$ow t/e beat of t/e dr,- grows faster as t/e song nears its cli-a9%
LL Let ,s attain t/e ai-s we desire K
Preac/ t/e /oly Law wit/ t/e
strengt/ of co-passionC
*(. #!E (1+# OF
yo, too wander lost in t/is world,
awaken now t/e t/o,g/t of enlig/ten-entK
Arise as an e9a-ple in yo,r own person,
inflict no /ar- on ot/ers,
aspire to t/e pat/ of freedo-,
t/e cleansing of obsc,rationK
Look ,pon yo,r strea-%
,ngrasping, ,n-oving,
yo,r innate -ind
is t/e self'absorption of t/e 3/ar-a Body K
Pacify yo,r fevers and pestilences
in t/e inner real- of E-ptiness and co-passion5
Let t/e years be good, send t/e rain in season K
Let ,s all, yogins and o,r retin,e,
avert t/e vindictive ene-ies of t/e past,
t/e barbaro,s ene-ies of t/e present,
t/e foreign ene-ies -obiliFed against ,s,
avert t/e eig/ty'one s,dden cala-ities,
avert t/e *+& afflictions,
avert t/e ..& diseases,
avert t/e !&,&&& /indering de-ons5
" pray yo, avert t/e- all, every one%
t/e deceit of t/e ,pper dii,
t/e awakening of t/e damsi,
t/e lower dii, t/e -ot/er'ancestors,
t/e de-ons w/o follow be/ind,
t/e de-ons w/o bring s/a-e to a -ot/er and /er son,
vindictive ene-ies and /,rtf,l /indering de-ons%
" pray yo, avert t/e-K
Avert evil years, -ont/s, days, and ti-es,
" pray yo, avert all de-ons of decay,
" pray yo, avert all de-ons of /,nger,
" pray yo, avert -alice to o,r sons,
" pray yo, avert evil spirits of o,r c/ildren,
" pray yo, avert evil spirits of o,r cattle K
3o not send gossip and slander,
pacify t/e battle array of ot/ers,
-ake good o,r -eans of battle,
pacify o,r ene-ies, t/ieves and robbers,
dispel o,r conf,sion and darkness,
pacify all epide-ics,
of one day or two, of t/ree or seven,
avert terror and persec,tion K
1/is -o-ent " pray yo, avert
all t/e fa-ilies of savage evilC
" pray yo, let ,s be virt,o,s,
" pray yo, spread t/e Law,
" pray yo, pacify contention,
" pray yo, let ,s live a /,ndred years,
" pray yo, let ,s see a /,ndred 1eac/ers K
Irant ,s t/e fir- -o,ntain of good fort,ne
and t/e s,nlit sky of -eritC
grant ,s, f,ll and ,ns/aken, t/e -agical attain-entsK
6ere once again t/e -,sic of t/ree beats is so,nded, and t/e steady
beat of t/e dr,- begins again as t/e asse-bly ret,rns to t/e begin=
ning of t/e song and sings it t/ro,g/ in its entirety twice -ore5 1/en
t/e t/read'cross is finally dispatc/ed or 7sent on its way,7 and
t/ere -ay be inserted an additional offering of a w/ite tor-a and
golden libation for t/e lords of t/e soil, B,st to be certain t/at t/e
7road is cleared57
)5)( 'verting Bith the strength of truth
1/,s, as t/e t/read'cross is lifted into t/e air, t/ey recite once
again t/e prayer t/at e9presses t/e central t/e-e of t/e rit,al% t/ey
7avert wit/ t/e strengt/ of tr,t/,7 keeping fir- t/e ego of t/e
patron deityEwit/ 1ara and /er retin,e again as -ediatorsEand
reciting 7$A8> K By t/e strengt/ of t/e noble 1/ree Lewels 5 5 5 7
t/ro,g/ 75 5 5-ay t/ey not arise /ereafter "7 And to t/is t/ey add%
1/e -agicians w/o roll t/e -agic dagger between t/eir pal-s, w/o
fling w/ite -,stard seed as a -agic s,bstance, w/o perfor-
destr,ctive -agic wit/ -agic weapons% avert t/e- K t,rn back
t/eir strengt/ ,pon t/e- K
1/e black Bon w/o beat t/e great dr,-, w/o fling t/e w/irring
bl,e'red slings/ot, w/o beat ,pon pots, w/o practice t/e sorcery of
fierce -antras, w/o incite t/e ferocity of t/e eig/t classes% avert
t/e- K t,rn back t/eir strengt/ ,pon t/e- K
1/e protectors of t/e Law, t/e gods and de-ons, w/o follow on
t/e track of o,r property, w/o co-e as e9ec,tioners of eaters of
oat/s, w/o /ave been incited to ferocity by -agicians, w/o wis/
to teac/ ,s /ow in tr,t/ o,r deeds bring res,lts, w/o send fevers
and pestilences, w/o send t/e great dro,g/t w/en no rain falls,
w/o send t/e years of bad /arvest, frost, and /ail, creditors
p,rs,ing t/eir debt, following on t/e tracks of relatives and
friends, w/o send t/e diseases of t/e serpent'kings, leprosy and
scabies% avert t/e- K t,rn back t/eir strengt/ ,pon t/e- K
1/ose w/o steal o,r fles/, o,r blood, o,r life<s breat/, seeking t/e
c/ance for /ar-, f,rio,s'-inded, t/e savage dangers of t/e
years, -ont/s, days, ti-es, t/e eig/t trigra-s and t/e nine n,-bers
of t/e -agic s;,are, weakening o,r life'power or o,r life'obBect, e9=
/a,sting o,r body, o,r fort,ne, o,r fate% avert t/e- all, " pray yo, K
L
'&&+1('#.O
3
*(+
#!E (1+# OF
'&&+.('#.O3
357
1/e pestilences t/at spread like fire, t/e evil o-ens t/at cover like
darkness, t/e evil signs we see in drea-s% avert t/e- all, B pray yo,
K
1/e ..& fa-ilies of disease, t/e !&,&&& fa-ilies of /indering de-ons%
avert t/e- all, " pray yo, K
1/e /ar-s of t/e eig/ty'one s,dden cala-ities% avert t/e- all "
pray yo,K
1/e fifteen great evil spirits of c/ildren, t/e /ar-s of t/e ,pper dii
and king de-ons, t/e /ar-s of t/e lower dii and de-onesses, t/e
/ar-s of t/e damlog and damsi, t/e fat/er'ancestors, t/e de-ons
w/o follow be/ind, t/e de-ons w/o bring s/a-e to a -ot/er and /er
son, t/e ina,spicio,s years t/at end in t/e n,-ber nine, t/e
ina,spicio,s years w/en a deat/ /as occ,red, t/e evil directions, t/e
slaying dii, t/e vicio,s ene-ies, t/e /ar-f,l ones% avert t/e- all, "
pray yo,K
1/e evil dangers of years, -ont/s, days, and ti-es, t/e de-ons of
decay, t/e si of decay, t/e si of poverty, t/e serag, t/e -isleading
de-ons, t/e gongpo, t/e loss of cattle% avert t/e- all, " pray yo, K
1/e a-b,s/ ,pon o,r prosperity, t/e raid ,pon o,r do-inion, t/e
wars, t/e t/ieves, t/e afflictions% avert t/e- all, " pray yo, K
1/e darkening and clo,ding of o,r -e-ory, t/e sending of gossip and
slander, t/e evil o-ens of t/e day and t/e bad drea-s of t/e nig/t%
avert t/e- all, " pray yo, K
1/e s/a-ef,l conditions of t/is life, t/e de-ons w/o /inder t/e
acco-plis/-ent of t/e /oly Law, t/e adverse conditions and
obstacles t/at /ar- ,s on t/e pat/ /ereafter% avert t/e- all, " pray
yo,K
"n brief, anyt/ing t/at arises to ,s as any sort of bad fort,ne, t/e
ene-ies, t/e /ar-s, t/e evil t/o,g/ts, t/e savage plans, t/e
spread of evil, t/e planting of t/e -agic dagger, t/e leading into
perverted views% t,rn t/e- back t/is -o-entK avert t/e-K
For ,s and for o,r retin,e, " pray yo, increaseElike t/e wa9ing
-oon, -irac,lo,sly, effortlesslyEall t/e infinite ;,alities of goodK
6ere t/ere cras/es fort/ t/e roll of t/e cy-bals and t/e fierce -,sic, and
beneat/ its roar t/e asse-bly recites t/e fierce -antras% 8A2AJA
8A2AJA 6U8 P6A1 6U8 P6A1K or >8 #U8B6A$" #U8B6A
6U8 6U8 P6A1K >8 I26$A I26$A 6U8 6U P6A1K >8
I26$APAJA I26$APAJA 6U8 6U8 P6A1 K > A$AJA 6>6
B6AIAMA$ MAL2A 6U8 6U8 P6A1 K
Ms t/e -,sic and t/e -antras reverberate t/ro,g/ t/e /all, a gro,p
of willing -onks and lay people carry t/e t/read'cross, t/e tor-as t/at
were placed before it, and t/e s,bstit,tes it contains o,tside t/e
asse-bly /all to t/e place w/ere it will be t/rown away, s/o,ting fierce
cries t/at t/e 7gate for t/e <transferring of danger<
-
ay be opened7% t/e
t/read'cross -ay be t/rown over a cliff Gas in o,r caseH or left at a
crossroadsC it -ay be carried in t/e direction of t/e disease or c,rse or
de-on t/at is to be avertedC to ca,se rain to fall in a great dro,g/t it
-ay be t/rown into a strea- or left on t/e s/ore of a lake5 And w/ile
t/e t/read'cross is t/,s being dispatc/ed, t/e asse-bly enters for a
-o-ent into t/e nonobBectifiable, t/e real- w/erein t/ere is neit/er one
w/o averts nor t/at w/ic/ is avertedC t/en t/ey perfor- t/eir final act
of tr,t/ by reciting once again%
By t/e strengt/ of t/e tr,t/ of t/e 1/ree Lewels and of t/e e-=
power-ent of all t/e B,dd/as and Bod/isattvas, by t/e great -ig/t
of t/e acc,-,lation of t/e two stocks, by t/e strengt/ of t/e p,rity
of essence of t/e 3/ar-a real- and of t/e ine9orability of ca,se and
effect in all events% -ay it be acco-plis/ed in t/at wayK
And t/en, as a final g,arantee of sec,rity, t/ey 7block t/e ret,rn of
t/e danger7 by reciting t/e vis,aliFation%
E-anated fro- t/e fierce deity of knowledge is a garuda bird,
blaFing bl,e'black, /is face t,rned gaFing away, blocking t/e ret,rn
of t/e g/osts, and t/ey -ay never be free to follow ,s back5
Mnd t/ey erect t/e circle of protection%
>8 MAL2A 2AD#A 2AD#A 6U8 P6A1K 1/ere is a dia-ond
gro,nd, fence, lattice, tent, and canopy% fir- and strong, a
pavilion of weapons pointing o,tward, blaFing wit/ t/e fire of
knowledge, t/e so,nd of fierce -antras swirling like d,st, t/at it
co,ld not be -oved even by t/e wind at t/e end of t/e world5
" vis,aliFe t/at wit/in t/is protective circle all of ,s, t/e person to
be protected and /is retin,e, are s/eltered beneat/ t/e gest,res of
ref,ge of 1ara and /er retin,e, generated before ,sC t/,s are we
victorio,s over all -isfort,ne, all /indering de-ons and obstacles5
* (oncluding acts
After t/e end of t/e -ain body of t/e rit,al, t/e asse-bly per for-s
t/e vario,s concl,ding acts% t/ey once again e-power t/e offerings Gas
in )5)*1H and present t/e- wit/ t/e f,ll co-ple-ent
*(!
#!E (1+# OF 'p
&
+l('#.O3
.
of verses, -antras, and gest,res, t/ey recite t/e !omages wit/ t/e benefit
verses, ending wit/ t/e sevenfold office, and t/ey -ake a final prayer%
>8 K 8ay it be acco-plis/ed K 6oly co-passionate one,
by t/e strengt/ of o,r rit,al service
and evocation of t/e $oble Lady,
o,r offerings, praises, and prayer%
fro- t/is day onward ,ntil we gain enlig/ten-ent,
$oble Lady, -ay we never be separated fro- yo,5
Let t/ere increase life wit/o,t illness, power and enBoy-ent,
let t/ere be no obstacle to t/e attaining of enlig/ten-entK
Let ,s perfect t/e ;,alities of t/e stages and t/e pat/
and attain o-niscient perfect B,dd/a/ood,
to acco-plis/ at once t/e ai-s of o,rselves and ot/ers5
1/ey -ake ,p t/e deficiencies in t/e perfor-ance by reciting t/e 1&&'
syllable -antra t/ree ti-es, and t/ey pray for t/e deity<s for bearance
toward any errors in or o-issions fro- t/e rit,al%
"f so-et/ing were not at /and, or defiled, or if we
perfor-ed or -anip,lated wit/ a -ind clo,ded
over% -ay o,r lord be forbearing toward it allK
"f o,r deep conte-plation was not vivid beca,se we were ,nder t/e
sway of t/e defiled t/o,g/ts of ordinary people, if we were ,nder t/e
sway of drowsiness or distraction, if t/e ,tensils lacked power, t/e
s,bstances for offering too few or i-p,re, o,r cleanliness inco-plete,
if we were ,nable to follow t/e rit,alE" pray yo, noble and
co-passionate ones be forbearing toward all t/e fa,lts we /ave
co--itted5 " pray yo,, rig/t now, e-power ,s t/at o,r
obsc,rations -ay arise no -ore5
And t/ey concl,de wit/ an earnest wis/%
By t/is -erit -ay all beings
be like t/e /oly 1araC
and -ay we too, by acco-plis/ing t/is deep conte-plation,
gain B,dd/a/ood for t/e sake of beings5
1/en, if t/ere is no basis or s,pportEt/at is, a painting or i-age E
for t/e generation in front, t/e asse-bly for-s t/e asking'to'de'part
gest,reC and t/ey pray t/at t/e knowledge being leave, wit/ t/e verse and
-antra 7>8 K Jo, /ave served t/e ai- of all beings 5 W W W >8 MAL2A
8U6 "7 and t/ey gat/er in t/e sy-bolic being to t/e-selves wit/ >8
A6 6U8 K B,t w/en t/ere is a 7basis,7 and especially an i-age, t/ey
establis/ t/e knowledge being t/erein%
7Let t/e invited knowledge being be establis/ed in t/e basis, and 1
pray t/at it grant to all beings, /eaded by o,r patron, all t/e /ig/est
and ordinary -agical attain-ents57 And as t/ey fling grain ,pon t/e
i-age, t/ey g,ard t/e t/ree gates of its body, speec/, and -ind% 7"t
beco-es -arked on t/e top of its /ead wit/ >8, on its t/roat wit/ A6,
and on its /eart wit/ 6U857 1/ey recite t/e final benediction, t/e
verses of good fort,ne, and 7let fall a rain of flowers57
As a final word, let ,s ;,ote w/at o,r a,t/or says in t/e colop/on to
/is rit,al% 7"n general, B,st by bearing in -ind t/e na-e of t/e /oly
1ara one is preserved fro- all terrors and averts all obstaclesC especially
is s/e t/e s,pre-e deity and single protector of t/ose w/o follow t/e
Ireat Me/icle, t/e /ereditary deity of t/e #nowy Land of 1ibet, t/e
swiftest e-power-ent in t/ese degenerate ti-es5 1/,s if one strives in
t/is, rat/er t/an in t/e trifling rit,als of transferring t/e danger w/ic/ are
associated wit/ t/e doctrines of t/e Bon, t/en will one easily
acco-plis/ /ereafter t/e great ai-s of oneself and ot/ers57
11
" a- not resigned to t/e s/,tting
away of loving /earts in t/e
/ard gro,nd5 #o it is, and
so it will be, for
so it /as been, ti-e o,t of
-ind% "nto t/e darkness t/ey
go, t/e
wise and t/e lovely5 Crowned
wit/ lilies and wit/
la,rel t/ey goC b,t " a- not
resigned5
5 5 5 3own, down, down into t/e
darkness of t/e grave Iently
t/ey go, t/e bea,tif,l,
t/e tender, t/e kindC P,ietly
t/ey go, t/e intelligent,
t/e witty, t/e brave5 "
know5 B,t " don<t approve5
And " a- not resigned5
EEdna 2t4 6incent 9illay,
3"2IE 4"16>U1 8U#"C
"l
ACPU"#"1">
$
.nitiation and Ritual
2ervice
16E P>4E2 >F L"FE
e /ave seen in c/apter ii t/e vario,s
ways in w/ic/ t/e divine power can
be directed and ,sed, once it /as been
ac;,ired by t/e practitioner5 And t/e a9io- of ac;,isition is t/is% a
power -,st always be received first fro- so-e /oly person
w/o possesses it5 1/,s t/e pri-ary trans-ission of power is
inevitably a -agical operation perfor-ed ,pon t/e recipient by /is
8asterC t/e power of conte-plation is ac;,ired first t/ro,g/ anot/er
and t/en t/ro,g/ oneself as t/e deity, for t/e initiation -,st
e-power t/e yo,ng conte-plative as a fit vessel for t/e divinity
/e ac/ieves in t/e rit,al service5 71/e initiation is t/e basis of t/e
-agical attain-ents,7 says 1songk<apa5 7"f one does not /ave it,
t/en /owever -,c/ one -ay persevere ,pon t/e pat/ it is
i-possible to gain t/e special -agical attain-ents57
1
4
1/e ability to live long is also a power, a -agical attain-ent w/ose
trans-ission and ac;,isition are str,ct,rally t/e sa-e as t/ose
of any ot/er power5 B,t its trans-ission is not li-ited to t/ose w/o
are setting o,t ,pon t/e pat/ of conte-plationC t/e lives of great
la-as are filled wit/ re;,ests to bestow t/e power of long life ,pon
t/eir followers, bot/ -onk and lay5 4e are now in a position to
,nderstand t/e -eans of t/is -agical trans-ission, b,t we s/o,ld
first investigate t/e notion of 7long life7 in 1ibetan c,lt,re and
e9a-ine t/e signs t/at prop/esy its loss5
16E MALUE >F L"FE
4e /ave already noted t/at it was Maglsvaraklrti
)
w/o conceived
4/ite 1ara in t/e specialiFed f,nction of c/eating deat/5 1/o,g/
s/e was t/,s linked to one partic,lar f,nction fro- t/e beginning,
/er activities were soon e9panded to cover t/e entire range of
pacifying, increasing, and s,bB,gating, toward all of w/ic/ ends /er
363
364
#!E (1+# OF
'(H1.2.#.O3 *+(
Fig5 .)5 4/ite 1ara5 Fro- an iconograp/ic sketc/ by
1endFin yongdii5
rit,als -ay be ,sed5 B,t all co--entators are agreed t/at it is
pri-arily as a goddess of life t/at s/e is called ,ponC a-ong t/e
boons for w/ic/ t/e 1ibetans pray t/eir deities, or t/e -agical
attain-ents t/ey /ope to gain fro- conte-plation, per/aps none is
-ore fre;,ent, ne9t to enlig/ten-ent itself, t/an lengt/ of life'
$ow t/at " /ave obtained t/e Bewel of /,-an birt/ on t/is pat/ of
despair and /ope, t/e -any birt/s of t/is beginningless world, let -e
cling fast to t/e benefits of w/at is /ard to obtain, w/atever t/e
ca,ses and conditions, and bind -yself to t/e Law w/ose ai- is
certain and w/ose co,nsel is ,nerring5
1/e world of ani-ate and inani-ate obBects is conditioned, and its
s,bstance is i-per-anence% if deat/ is certain, w/en will " be
wit/o,t deat/ : "f t/e ti-e of deat/ s/o,ld appear now, not/ing
wo,ld be of any ,seC t/,s let -e p,t fort/ striving and disg,st at t/e
world, for in t/is life t/ere is no ti-e to spare5
*
6,-an life, to t/e 1ibetans, is not only precario,sEt/reatened on
all sides and easily ter-inated by t/eir /ars/ environ-ent or t/e
-alevolent actions of -en or spiritsEb,t also infinitely precio,s, for
it is only in t/is /,-an body t/at progress can be -ade toward t/e
,lti-ate goal of B,dd/a/ood5 1/,s t/e /ard'won /,-an condi tion,
wit/ its opport,nity to /ear t/e /oly Law, is called t/e life of 7;,iet,de
and benefit7%
.
4e -,st strive to avoid birt/ in t/is world, w/ose s,fferings are
/ard to end,re, b,t t/e only basis for ac/ieving t/is end is o,r
/,-an body5 And since we /ave b,t t/is one c/ance w/ic/ is /ard
to obtain, we s/o,ld single'-indedly yearn to get t/e ,t-ost ,se
of it, co-e w/at -ay 5 5 5 5
"f one is born in t/e t/ree evil destiniesE/ell beings, /,ngry
g/osts, or ani-alsEt/en one<s b,rden of s,ffering is so fierce and
one<s body is so very vile t/at t/is condition is adverse to t/e
Law5 And t/e gods of t/e 2eal- of 3esire are so avid for sense
gratification t/at t/eir -inds are inattentive and t/eir sorrows are
fewC t/e gods of t/e 2eal- of For- or t/e 2eal- wit/o,t For-
are for t/e -ost part contin,ally so into9icated wit/ deep
conte-plation t/at t/ese conditions too are adverse to t/e Law5
"f one is born in a worldly real- w/ere a B,dd/a /as not co-e, or
in a place e-pty of B,dd/asC or if one is born in a barbarian border
co,ntry w/ere, t/o,g/ a B,dd/a /as co-e, t/e Law /as not spreadC
or if one is born in a place w/ere t/e Law /as spread, yet one /olds
perverted views t/at t/ere are no for-er lives, no kar-a and its
effects, and no 1/ree LewelsC or if one is born so st,pid t/at one
does not ,nderstand w/at s/o,ld be accepted or reBected, so t/at one
/as no idea w/at to begin or avoidEall t/ese -ake ,p t/e eig/t
adverse conditions5 1/,s t/e t/ree evil desti nies and t/e long'lived
gods are t/e non/,-an adverse conditions, and t/e re-aining fo,r
are t/e /,-an adverse conditions5 5 5 5 1o be free of all t/ese eig/t
adverse conditions is called Tuietude4 4 4 4
1/e ten ite-s ,nder $enefit incl,de first t/e five personal
benefits% 5 5 5 to /ave gained a /,-an bodyC to /ave been born in a
place w/ere t/e Law /as spread, partic,larly t/e 8iddle Co,ntryC to
be co-plete in all five sense fac,lties, so t/at one is able to know
w/at s/o,ld be accepted or reBectedC not to /ave co--itted t/e five
sins of i--ediate retrib,tion or to /ave incited t/eir
co--issionC and to /ave fait/ in t/e teac/ings of t/e B,dd/atttt
1/ese five are t/e prere;,isite conditions for practicing t/e Law
w/ic/ are part of one<s own strea-, and /ence t/ey are called
:
#!E (1+# OF '(H1.2.#.O3
367
personal benefits5 1/ese five personal benefits, f,rt/er, /ave t/
sa-e i-port as t/e ;,iet,de t/at is t/e opposite of t/e eig/t
adverse conditions5
1/e five environ-ental benefits are as follows% 5 5 5 t/e advent
in t/e world of a B,dd/aC /is preac/ing t/e 6oly LawC t/e
contin,ance and stability of its doctrinesC t/e e9istence of -any
ot/ers w/o believe in t/e doctrineC and t/e e9istence of -any w/o are
willing to provide, o,t of t/e kindness of t/eir /earts, t/e re;,isites
of food, clot/ing, and so on to t/ose w/o practice t/e Law5 1/is last
ite- is also interpreted as 7love of ot/ers,7 t/at is, t/e e9istence of
virt,o,s friends w/o, o,t of love, lead ot/ers to t/e Law5 1/ese five
are t/e prere;,isite conditions for practicing t/e Law w/ic/ are part
of t/e strea-s of ot/ers, and /ence t/ey are called enviro-ental
benefits5 5 5 5
6ere, ;,iet,de is t/e essential t/ing, and t/e benefits are
special ite-s t/ereof5 1/,s a body like o,rs, co-plete wit/ all
eig/teen ite-s of ;,iet,de and benefit, is e9ceedingly diffic,lt to
obtainC /ence we s/o,ld single'-indedly concentrate on t/e
necessity of ,sing t/is opport,nity to strive in t/e Law5
1/,s we see t/at /,-an lifeEespecially in 1ibet, w/ere t/e doctrine
flo,ris/ed and t/e environ-ental benefits were greatEis considered a
,ni;,e concatenation of opport,nities w/ose loss s/o,ld not be taken
lig/tly5 1/is goes even beyond t/e fact t/at t/ey
5 5 5 do not love t/e fl,ttering breat/, 1/e
obscene s/,dder of t/e finis/ed actE 4/at t/e
doe feels w/en t/e ,lti-ate fact 1ears at /er
bowels wit/ its Baws5
EArc/ibald 8acLeis/, !ypocrite 'uteur
B,t deat/ to t/e 1ibetans represents -ost of all a loss of opport,nity, a
c/ance for spirit,al advance-ent and t/e acc,-,lation of -erit
w/ic/ -ay not be repeated for -illions of years, in addition to t/e
keenly felt loss of t/e si-ple pleas,res of t/is life5 "t is interesting to
note t/at t/e earliest "ndian -edical te9ts give e9actly t/e sa-e
reasons for t/e nobility of a p/ysician w/o preserves /,-an life5
71/ere is no greater gift,7 says Caraka, 7t/an t/e gift of life57
(
1/e
'stdhgahrdaya says% 7Life is to be desired, for t/ereon depends t/e
perfor-ance of d,ty and t/e attain-ent of s,ccess and /appiness57
+
And in anot/er c/apter of /is 2amhita, Caraka says%
1/ere are t/ree goals, considered to be of benefit in t/is world and
t/e ne9t, for w/ic/ one s/o,ld strive% t/ese are t/e goal of life, t/e
goal of wealt/, and ot/erworldly goals5 A-ong t/ese goals, one
s/o,ld obtain as fore-ost of all t/e goal of life5 4
1
/y is t/at: Beca,se
w/en life is lost, all is lost5
16E #"I$# >F 3EA16
e 1ibetans are constantly aware of t/e fragility of -an<s /old n
life, and t/is awareness /as led to t/e for-,lation of an entire cience
of deat/, t/e interpretation of signs of t/e decay of life, and t/e
creation of rit,als to deal wit/ its ca,ses5 1/is is not -orbid, b,t
si-ply t/e e9ercise of reasonable foret/o,g/t, and indeed t/ese sa-e
topics were incl,ded in t/e c,rric,l,- of ancient "ndian -edicineC
we read in Ar,nadatta<s 2arvdngasundara co--entary on Magb/ata<s
'stdnghrdaya t/at t/e science of -edicine consists not only of a
knowledge of t/e body and of c/e-istry b,t also of t/e interpretation of
o-ens and t/e signs of approac/ing deat/5
!
1/e 1ibetans know, as
good B,dd/ists, t/at t/eir ter- of life inevitably co-es to an endC t/e
great terror lies in ,nti-ely deat/, t/e snatc/ing away of life before
its appointed end, a tragedy of waste, an 7a,to wreck7%
Already old, t/e ;,estion 4/o s/all die :
Beco-es ,nspoken 4/o is innocent: For
deat/ in war is done by /andsC #,icide /as
ca,se and stillbirt/, logic5 B,t t/is invites
t/e occ,lt -ind, Cancels o,r p/ysics wit/ a
sneer, And spatters all we knew of
deno,e-ent Across t/e e9pedient and
wicked stones5 EDarl #/apiro, 'uto
Wreck
1/,s t/e searc/ for ca,ses e9tends beyond t/e range of t/e
si-ply inevitable, and all t/e te9ts t/at deal wit/ deat/ seek t/e
signs of its approac/ as well as t/e -eans of avoiding it5 1/e basic
"ndian te9ts for t/e c,lt of 4/ite 1ara, Maglsvaraklrti<s cycle on
(heating Death, contain an entire c/apter devoted to t/e signs of
approac/ing dissol,tion and decay of life5 A-ong t/e works in=
cl,ded in t/e cycle of t/e ardo t*odroEt/e so'called 1ibetan Book of
t/e 3eadEt/ere is an entire te9t devoted to t/e s,bBect5 1/erein we
read%
9
Alas K 1/is feeble and ill,sory l,-p of for- K
Created fro- ca,ses and conditioned t/ings,
like a windblown la-p, it cannot be per-anentC
t/ere is not/ing t/at cannot be a ca,se of deat/,
t/ere is never a ti-e w/en t/ere is no deat/5
Always, deat/ is certain, so strive in virt,e5
1/ere are two conditions for t/e deat/ of a /,-an being%
,nti-ely deat/ and deat/ w/en life is e9/a,sted5
*+! #!E (1+# OF
"f one offers a s,bstit,te for ,nti-ely and s,dden deat/
it can be avertedC
b,t deat/ w/en life is e9/a,sted
is like a la-p w/ose oil is ,sed ,p%
t/ere is no way to avert it wit/ a s,bstit,te
so one s/o,ld prepare to depart5
Anot/er te9t gives a slig/tly differing acco,nt%
1&
1/ere are t/ree conditions for ,nti-ely deat/% t/e e9/a,stion of
one<s life, of one<s kar-a, or of one<s -erit5 "f one<s life is e9=
/a,sted, one s/o,ld be c,red t/ro,g/ a long'life rit,al5 "f one<s
kar-a is e9/a,sted, one s/o,ld be c,red t/ro,g/ t/e recitation
of a ranso- for one<s life5 "f one<s -erit is e9/a,sted, one s/o,ld
be c,red t/ro,g/ t/e giving of offerings Nto acc,-,late -ore
-eritO5 1/e following are so-e of t/e conditions for t/e decay of
life w/ic/ -ay be c,red by t/ese -eans%
Broken vows, distracted -ind, ;,arrels and panic,
being destroyed by de-ons incited to fierce anger,
breaking one<s vows of body, speec/, or -ind,
dwelling in evil places%
t/ese are w/en life decays,
panting wit/ fear ,nder t/e sway of /indering de-ons5
"n any event, t/e ardo t*odro te9t contin,es, t/e signs of deat/
are of t/e ,t-ost i-portance5 "t divides t/ese signs into si9 classes%
G1H e9ternal, G)H internal, G*H secret, G.H distant, G(H near, and G+H -is=
cellaneo,s5 6ere are a few sa-ples fro- eac/ category5
11
1/e e9ternal signs are t/e signs of deat/ w/ic/ appear on t/e
body, for 7before t/is body, co-posed of t/e fo,r ele-ents, is
destroyed, t/ere occ,r certain pre-onitory o-ens57 1/,s, if one
loses one<s appetite, if one<s sense fac,lties beco-e ,nclear, if one is
cons,-ed by b,rning pain in body, speec/, or -ind, if one<s t/o,g/ts
beco-e ,nsteady or sad, if one<s drea-s are dist,rbed, or if t/e
color of one<s fles/ fadesEall t/ese are o-ens t/at i-pedi-ents to
life /ave arisen5
1/ere are also o-ens t/at give warning of inevitable deat/% if one s
fingernails and toenails beco-e bloodless and l,sterless, one will
die in nine -ont/sC if one<s eyes beco-e clo,ded over, one will
die in five -ont/sC if t/e /air on t/e nape of one<s neck grows ,pward
instead of downward, one will die in t/ree -ont/s5 1/e te9t gives
a long list of s,c/ signs% if one ,rinates, defecates, and sneeFes
si-,ltaneo,sly, it says, t/is is a sign of deat/C if one<s ,rine falls in
two forks, if one<s e9cre-ent is loose and flowing, if one ,rinates
'(H1.2.#.O3
and defecates d,ring se9,al orgas-, if one beco-es pale or /oarse,
if one no longer perceives or -isB,dges t/e perception of for-s,
so,nds, s-ells, tastes, and tangiblesE7t/ese are signs t/at one /as
been delivered into t/e /ands of t/e Lord of 3eat/57
4/en one presses one<s eyes wit/ one<s fingers, l,-ino,s circles
appear, and t/ese too can be interpreted as pointing to t/e ti-e one
will die% if t/ey do not appear at t/e botto- of t/e left eye, one will
die after si9 -ont/sC if t/ey do not appear at t/e top, one will die
after t/ree -ont/sC if t/ey do not appear on t/e side of t/e nose, one
will die after one -ont/C if t/ey do not appear at t/e side of t/e
ear, one will die after two -ont/s5 #i-ilarly for t/e rig/t eye% if t/e
l,-ino,s circles do not appear at t/e botto-, one will die after ten
daysC if t/ey do not appear at t/e top, one will die after five daysC if
t/ey do not appear at t/e side of t/e ear, one will die after t/ree daysC
if t/ey do not appear at t/e side of t/e nose, one will die after two
days, 7even if one is not sick57 A si-ilar interpretation is -ade of t/e
b,FFing so,nd /eard w/en t/e ears are stopped ,p wit/ t/e fingers5
Finally, t/ere are e9ternal signs t/at are basically e-otional% if
one is fierce and angry, if one feels terror and panic w/erever one
-ay be, if one loses one<s fait/ and devotion, if one /ates /oly
personages, if one is ,n/appy w/erever one -ay be and wis/es to
go elsew/ere, if one wis/es to avoid t/e co-pany of people w/o are
in accord wit/ t/e Law, if one delig/ts in t/e distractions and a-,se=
-ents of t/is world, if one feels great l,st, /atred, pride, or Bealo,sy
E7t/ese are signs t/at one /as been placed in t/e /ands of t/e Lord
of 3eat/57
#econd, t/ere are two different types of internal signs of approac/=
ing deat/, discovered t/ro,g/ t/e interpretation of breat/ing and
t/ro,g/ t/e interpretation of drea-s5 1/,s, for instance, one s/o,ld
take a f,ll day and nig/t as one ,nit of ti-e and deter-ine t/e
basic pattern of one<s breat/% on t/e first day of t/e -ont/, begin=
ning at daybreak, one s/o,ld sit ,prig/t, observing t/e 7seven
points of post,re,7 and note t/e -otion of one<s breat/ fro- wit/in5
#ay, for e9a-ple, t/at it -oves t/ro,g/ t/e left nostril only for a
period of t/ree days and t/en on t/e fo,rt/ s/ifts to t/e rig/t
nostril for t/ree days, and so on alternately for t/ree 7,nits7 t/ro,g/
eac/ nostril5 >ne s/o,ld keep a caref,l co,nt of t/e period for
w/ic/ it -aintains t/is se;,ence, for it is t/e breaking of one<s
basic pattern w/ic/ serves as t/e sign% if it departs fro- t/is steady
alternation wit/in a -ont/ and a /alf, one will die after si9 -ont/sC
370
#!E (1+# OF '(H1.2.#W3
*1
if it departs fro- its r/yt/- wit/in a -ont/, terrible adversities will
co-eC if it departs wit/in two weeks, a fierce fever will co-eC if it
breaks its pattern after only a few days, t/ere will be slander and
cal,-ny5 "f one<s breat/ does not s/ift nostrils at all wit/in ten
days, t/en as soon as it does s/ift one will dieC if it -oves t/ro,g/
one<s -o,t/ and bot/ nostrils si-,ltaneo,sly, one will die in /alf a dayC
if its -ove-ent t/ro,g/ one<s nose is blocked and it -oves only
t/ro,g/ one<s -o,t/, it is said t/at one will die i--ediately5
1/e interpretation of drea-s /as a long and /onorable /istory in
bot/ "ndia and 1ibet,
1)
and -any works deal wit/ t/e s,bBect5 6ere are
B,st a few e9a-ples of drea-s t/at are potents of deat/5 3rea-s
between evening and -idnig/t, o,r te9t says, are ,ncertain in
-eaningC b,t if toward -orning, before one gets ,p, one drea-s t/at
one is riding a cat or a red'faced w/ite -onkey, going fart/er and
fart/er toward t/e east, t/is is a sign t/at one is being slain by king
de-ons5 #i-ilarly, if one drea-s t/at one is riding a tiger, a fo9, or a
corpse, a b,ffalo, pig, ca-el, or donkey, going fart/er and fart/er
toward t/e so,t/, t/is is a sign t/at one /as been placed in t/e /ands
of t/e Lord of 3eat/5
F,rt/er-ore, it is a sign of deat/ to drea- t/at one is eating
t/ings ,nclean to eat, t/at one is wearing clot/es of black goat<s /air
and falling downward, t/at one is ensnared in a trap or bo,nd wit/ iron
c/ains, or t/at one keeps cop,lating in t/e for- of a black wo-an or
ani-al5 "f one drea-s t/at one is dise-boweled by a fierce black
wo-an, t/at a black -an wit/ an iron staff approac/es and tells one to
depart, t/at one is naked wit/ one<s /air and beard s/aved off, t/at
one keeps falling asleep in a terrifying ce-etery, t/at one /as grown
old and is carrying a /eavy b,rden, t/at in s,dden darkness t/e s,n
and -oon fall down ,pon t/e plain, t/at one is falling ,pside down
into a pit, t/at one is dancing toget/er wit/ a /ost of ogresEall t/ese
are ina,spicio,s drea-sC yet if one is not sick at t/e ti-e t/en deat/ is
not certain, and wit/ t/e proper rit,al one -ay be freed fro- it5 "f,
/owever, one drea-s t/ese contin,ally, t/en deat/ will co-e wit/in a
year5
Again, if one drea-s t/at t/e s,n and -oon are eclipsedE7eaten by
2a/,7Eor t/at t/ey fall down ,pon t/e plain, or t/at t/ey set over
and over again, t/is -eans t/at one<s fat/er, -ot/er, or 8aster -ay
dieC and if /e is sick at t/e ti-e t/en it is said t/at /is deat/ is
inevitable5 1/ese, t/en, are t/e internal signs of deat/% to perfor- a
ranso- fro- t/ese, t/e te9t adds, is rat/er -ore diffic,lt5
te9t t/en e9plains t/e secret signs of deat/5 4/en t/e e9ternal
and internal signs of deat/ appear, it says, t/ey -ay be averted by
perfor-ing again and again t/e rit,al for c/eating deat/C b,t if t/ese
signs are not averted t/ereby, t/en t/e secret signs of deat/ -,st be
interpreted5 >ne first awakens t/e t/o,g/t of enlig/ten-ent, goes for
ref,ge, and praysC t/en on t/e -orning of t/e first day of t/e -ont/ t/e
7falling of t/e drop7 is interpreted as follows% if it /appens t/at a
-an<s se-en is black or a wo-an<s -enstr,al blood w/ite, t/en /e or
s/e will die wit/in two -ont/sC if a -an<s se-en is red, /e will die
wit/in si9 -ont/s5 B,t if t/e se-en is w/ite and ,ndeteriorated, on
t/e ot/er /and, t/en it is per-issible to eat it% w/ile it is still war-, /e
s/o,ld in/ale it t/ro,g/ /is nose5 1/is, t/e te9t says, is a rit,al for
c/eating deat/5
F,rt/er-ore, if t/e se-en is eBac,lated wit/o,t any feeling, or if
wit/in it t/ere are scattered drops like ;,icksilver t/e siFe of sesa-e
seeds, it is said t/at /e is well on /is way to deat/5 "f a wo-an<s
-enstr,al blood does not stop its flow, and at t/e ti-e too s/e drea-s
t/at s/e is gat/ering red flowers, t/en s/e will die5 Again, if a -an<s
se-en trickles in a strea- even w/en /e is not engaged in se9,al
interco,rse, it is said t/at /e will die wit/in fo,r -ont/s5 "f t/ere
s,ddenly appears a black -ole at t/e tip of t/e glans penisE7t/e
ge- of t/e vaBra7Ew/ere t/ere was none before, if one is defiled by
l,st and fornicates ,ninterr,ptedly, if one t/inks of not/ing b,t wo-en,
if one breaks one<s vowsEnot only are t/ese signs of deat/, b,t t/ey
are also signs t/at one will later fall into t/e 3ia-ond 6ell5 "f one
does not devote oneself to a f,ll -eas,re of confession of one<s sins,
one will ever taste t/e s,fferings of /ellC one s/o,ld confess t/e- and
c/eat t/is secret deat/, b,t t/is deat/ is /arder to c/eat t/an t/e two
preceding ones5
1/e signs of distant deat/, t/e te9t says, are t/e signs of a deat/
t/at is yet a year or a -ont/ away, and t/ese signs are discovered
t/ro,g/ t/e interpretation of one<s s/adow proBected optically into
t/e sky5 1/e interpreter -akes offerings and prayers, and t/en /e
goes to a solitary placeC t/en, in t/e -orning or afternoon of t/e first
day of -ont/, or at evening or dawn on t/e fifteent/ day of t/e -ont/,
w/en t/e sky is clear and t/ere is no cold wind, /e finds a co-fortable
place and sits t/ere naked, praying fiercely and reciting a /,ndred
ti-es t/e -antra >8 AJU#E #A86A2ADE#MA2E 6tB8
P6A1K 1/en /e gets ,p, still naked, pays /o-age seven ti-es to
t/e gods of t/e directions, and stretc/es o,t /is fo,r li-bs
372
#!E (1+# OF '(H1.2.#.O3
away fro- /is body, /olding in one /and a rosary or so-e ot/er
e-ble-5 >n t/e /eart of t/e s/adow t/at /e t/,s casts /e draws t/e
syllable A, and /e stares at t/at A ,nblinkingly wit/ bot/ ey
es
,
assid,o,sly observing its s/ape ,ntil tears of fatig,e well ,p in bot/ /is
eyesC t/en /e looks into t/e center of t/e clo,dless sky, w/ere,pon /e
sees an optical afteri-age of /is own for-5
"f t/is afteri-age is a pale w/itis/ yellow, wit/ no defor-ity i
n
its
/ead or body, it is an a,spicio,s sign t/at /e will not die5 "f /e
cannot see /is for- in t/e sky at all, /e s/o,ld try it again, t/is ti-e
sitting cross'legged wit/ /is /ands flat on /is lapC if t/e afteri-age
still does not appear, t/ere is not/ing t/e -atter% it /as been blocked
by clo,ds in t/e sky or by cold wind, and /e s/o,ld try again later
w/en t/e sky is clear5
1/ere are t/ree parts to t/e interpretation of t/is afteri-age% its
co-pleteness, its s/ape, and its color5
"ts co-pleteness indicates, first of all, t/e n,-ber of years /e /as left
to live% if t/e e-ble- in /is /and is -issing, t/is is called t/e
7disB,nction fro- t/e deity of d,rability,7 and /e will die after seven
yearsC if t/e rig/t /and is -issing, /e will die after five yearsC if t/e left
/and is -issing, after t/ree yearsC if t/e rig/t leg is -issing below
t/e knee, after two yearsC if t/e entire rig/t leg is -issing, after one
year5 Again, its co-pleteness indicates t/e n,-ber of -ont/s /e /as
left to live% if t/e rig/t part of t/e /ead is -issing, /e will die after
nine -ont/sC if t/e left part of t/e /ead is -issing, after seven
-ont/sC if everyt/ing above t/e neck is -issing, after five -ont/sC if
t/e neck is -issing also, after t/ree -ont/sC if t/e ,pper tr,nk is
-issing, after two -ont/sC and if t/e lower tr,nk is -issing, after one
-ont/5 And again, its co-pleteness indicates t/e n,-ber of days /e
/as left to live% if t/e rig/t part of t/e body is -issing, /e will die after
twenty'nine daysC if t/e left part is -issing, after twenty'one days5
#econd, t/e s/ape of t/e afteri-age -ay be interpreted as follows% if
it is s;,are, /e will die after five -ont/sC if it is ro,nd, after fo,r
-ont/sC if it is se-icirc,lar, after t/ree -ont/sEb,t t/ese -ay b
e
averted by a rit,al of c/eating deat/5 "f it is triang,lar, /e will die
after one -ont/C if it is s/aped like a b,rial -o,nd, after two
weeksC if it is pointed at t/e top, after ten daysEand t/is deat/ -ay
not be averted5
1/ird, t/e color of t/e afteri-age -ay be interpretedC if its color
is w/ite, fading away fro- t/e center, it is a sign t/at /e is being
%
o
yed by t/e lu serpents, t/e king de-ons, and t/e de-igodsC if it
is black, fading off fro- t/e rig/t, it is a sign t/at /e is being
cons,-ed by t/e dil de-ons and t/e mamo de-onessesC if it is red,
fading off fro- t/e left, it is a sign t/at /e is being cons,-ed by t/e
tsen and t/e five personal gods, and so on5
4/ereas t/ese signs arise w/en a person is well and t/,s present
-any possibilities for c/eating t/e-, t/e signs of near deat/, t/e
te9t says, are t/e signs of deat/ w/ic/ occ,r w/en t/e person /as
beco-e sick5 6ere t/e te9t enters -ore or less into t/e tec/nical real-
of -edical diagnosis, of w/ic/ " give a few e9a-ples5 "f t/e patient<s
g,-s grow gri-y and black, t/is is called t/e 7gat/ering of t/e dti
de-ons of t/e fo,r ele-ents,7 and /e will die after nine days5 D
t/e patient<s nostrils contract and grow flat, t/is is called t/e
7blockage of t/e gate of breat/,7 and /e will die after nine days5 "f /is
li-bs stretc/ o,t and contract again and again, t/is is called
7/astening ,p t/e -o,ntain of t/e ele-ents,7 and /e will die after
five days5 "f /is ,pper and lower orifices beco-e blocked, t/is is
called 7c,tting off t/e pat/ of t/e ele-ents,7 and /e will s,cc,-b by
noon of t/e t/ird day5
4/enever t/ese signs of deat/ appear, it is as if t/e patient<s ti-e
/ad been inevitably fi9ed, so all t/e rit,als for c/eating deat/ s/o,ld
be well perfor-ed t/ree ti-es eac/5 "f one does so, an ,nti-ely
deat/ -ay yet be avertedC b,t if t/ese rit,als do not s,cceed, t/o,g/
one p,t fort/ one<s best efforts and perseverance, t/en t/e patient<s
-eas,re of life /as co-e to its ter- and /e will s,rely die5
Last of all are t/e -iscellaneo,s signs of deat/, w/ic/ apply
w/et/er one is sick or not5 1/,s, for e9a-ple, if one cannot see t/e tip
of one<s nose wit/ one<s eyes, t/en one will die after five -ont/sC if
one cannot see t/e tip of one<s tong,e, t/en even if one is not sick one
will die after t/ree days5 "f, w/en one looks at one<s face in a polis/ed
-irror, one cannot see one<s left eye, one will die after seven
-ont/sC if one breat/es on t/e pal- of one<s /and b,t one<s breat/ feels
icy, one will die after ten days5
"f w/en bat/ing t/e water does not cling to one<s c/est, or if t/e
water on one<s c/est does not dry at all, one will dieC deat/ ap=
proac/es if one snaps one<s fingers b,t no so,nd co-es, if one leaves no
footprints on soft eart/, if one casts no s/adow5 "f one<s i-age
reflected in water or in a -irror /as its /ead c,t off or lacks its
li-bs, t/is too is a sign of deat/5 "f one<s penis is swollen yet is not
erect, if one co,g/s ,p p/leg- wit/o,t sneeFing, if one cannot
374
#!E (1+# OF '(H1.2.#.O3
*(
y
s i
1 1
I
i
perceive t/e s-ell of a dying la-pEt/ese are all
signs of inevitable deat/5
F,rt/er-ore, if one<s cognition is -,ddy and
darkened, if one<s appetite co-es and goes, if
one cannot feel content wit/ t/e religio,s acts
one /as perfor-ed, if one does not want to stay
in one place b,t always wis/es to go, if one is
depressed wit/ fatig,e b,t cannot fall asleep, if
one grows t/in and pale and acts cl,-sily, if one
re-e-bers one<s for-er kindred and wis/es to
see t/e- again, if one t/inks t/at one will die and
wis/es to co--it s,icide, if one wants to wander
alone wit/ no friends, if one<s for-er disposition
c/anges to slot/ and faint/eartedness, if one<s
drea-s are dist,rbed and evil, if one beo-es
deBected or f,ll of fierce /atred, if t/e five poisons
of t/e defile-ents increase and one be/aves
i-pio,sly, if w/at one says is ,nclear and
irrational, if one<s se-en is infir- and always
tricklingEt/ese are signs t/at one is near deat/5
1/ese signs of deat/ are a s,rprising a-alga-
of folklore, traditional -edicine, and so-eti-es
ac,te psyc/ological insig/tC even -ore, t/ey are
sy-bols of t/e ten,o,sness of life even as t/ey
reaffir- life<s -eaning% t/ey are part of t/e
-agical connections t/at web t/e cos-os and
enclose t/e body of t/e lay person as well as t/e
body of t/e yogin5 71/e -any for-s of
prediction,7 writes 2obert Ekvall, 7are all
-anifestations of an effort to e9tend
co-pre/ension 5 5 5 "f it were ass,-ed t/at
events were not s,bBect to t/e r,les of a
,niversal order b,t are capricio,sly accidental,
t/ere co,ld be no divination, no forecast, and no
prognosis5 1/,s, t/e e9istence of divination is a
confession of fait/ in an ordered ,niverse57 And
/e contin,es%
1*
As t/,s defined and placed in t/e concept,al
world of t/e 1ibetans, t/e ,niversality of
divination in t/e 1ibetan pattern of be/avior is
,n;,estionable 5 5 5 5 Accepted and practiced
in so-e way by every 1ibetan, it /as a part in
infl,encing or g,iding /is decisions or plans5
$ot all 1ibetans " /ave known /ave e;,al
fait/ in its val,eEt/eir co--ents are very
fre;,ently tinged wit/ skepticis- and are
so-eti-es disparaging and even den,nciatory
Eb,t everyone " /ave cons,lted /as stated
flatly t/at every 1ibetan -,st /ave /ad
re
pe
at
ed
re
co
,r
se
to
di
vi
na
tio
n
t/
ro
,g
/o
,t
/i
s
lif
e,
eit
/e
r
as
pr
ac
tit
io
ne
r,
cli
en
t,
or
bo
t/5
1
/ese,
t/en,
are
t/e
signs
of
warn
ing,
a
proBe
ction
of
co-
pre=
/ension into t/e f,t,re, t/e obverse of t/e
7-agical a9io-,7 and an ad-ission of t/e
precario,sness of t/e /,-an sit,ationC t/ey -ay
appear spontaneo,sly, be deliberately so,g/t in
rit,al, or be part of
i i
i !
a
bas
ical
ly
-e
dic
al
dia
gno
sis5
4/
ene
ver
t/e
y
occ
,r
E
and
ofte
n
w
/e
n
t/e
y
do
not
Ea
1ib
eta
n
t,r
ns
to
4/
ite
1ar
a
for
t/e
pro
lon
ga=
tion of /is life, and in /er initiation into life /e
seeks to absorb /er divine and s,staining power5
16E "$"1"A1">$ "$1> L"FE
1/e basic preli-inary initiation of 4/ite 1araE
t/e 7per-ission7 to practice /er rit,als, t/e
indispensable prere;,isite to /er rit,al service,
/er evocation and e-ploy-entEis so-eti-es
referred to rat/er loosely as an 7initiation into life7
beca,se it is /eld to incl,de /er specialiFed
f,nction of prolonging t/e recipients< lives t/ro,g/
re-oving t/eir 7diseases, sins, obsc,rations, and
,nti-ely deat/7 and e-powering t/eir body,
speec/, and -ind5 B,t an initiation into life,
properly speaking, is rat/er a special case of t/is
initiation% it adds t/e perfor-ance by t/e 8aster
of a -agical operation of rit,al type _$, t/e
transference of power fro- 7life s,bstances7 /e
/as previo,sly evoked GB,st as in t/e case of t/e
-agic pills and nectar considered in c/apter iiH5
1/e power t/e 8aster -agically trans-its to /is
disciples is t/e power of long life, and not t/e
power of conte-plationC and w/en a delegation
of lay people approac/ a /ig/ la-a to re;,est /is
perfor-ance of t/is rit,alEand t/e life of any
/ig/ la-a is a constant s,ccession of s,c/ re;,ests
Et/ey /ave in -ind not so -,c/ /is bestowing of
a,t/oriFation and capacity for t/eir f,t,re
practice as t/e e9ercise of /is -agical powers to
prolong t/eir lives5
1ara rinpoc/<e is s,c/ a /ig/ la-a, a yo,ng
b,t ;,ite learned Iel,g w/o /as earned t/e
infor-al title 7la-a of t/e roadworkers57 1/e
ref,gees fro- 1ibet w/o first ca-e to "ndia fo,nd
no e-ploy-ent open to t/e- e9cept on t/e
6i-alayan road gangs, repairing t/e ann,al
ravages of t/e /eavy winter snowslides5 1/is
la-a traveled and lived a-ong t/e-, granting
t/e- t/e enco,rage-ent of /is presence and t/e
benefits of /is rit,als in t/e c,re of disease and
t/e alleviation of distress5
4/en 1ara rinpoc/<e visited 3al/o,sie, /is
-an
y
follo
wers
re=
;,est
ed
t/at
/e
perfo
r-
for
t/e-
an
initia
tion
into
life5
1/e
local
n,nn
ery
-ad
e
avail
able
its
facili
ties,
for
t/e
n,ns
wis/
ed
t/e
rit,al
espe
ciall
y for
t/e
bene
fit of
a
gro,p of yo,ng 1ibetan sc/oolgirls w/o were
abo,t to take t/e vows of novices5 1/e workers
cli-bed Up t/e long pat/ to t/e top of t/e /ill
w/ere t/e n,nnery looked o,t
I
376
#!E (1+# OF
'(H6.2.#W3 377
Fig5 .*5 A -etal initiation tor-a GleftH and
a flask of life Grig/tH5
over t/e valley, and t/ey packed t/e-selves into a tig/t and over=
flowing crowd in t/e roo- set aside for t/e rit,al5 "n t/e front were
lined ,p t/e yo,ng girls w/o were t/e occasion for t/e initiation,
t/eir /air caref,lly br,s/ed back, wearing t/eir bl,e and w/ite
govern-ent sc/ool ,nifor-s5 1/e crowd of lay people filled t/e
roo-, its porc/, and a good portion of t/e -o,ntainside, t/e so-ber
cloaks of t/e -en contrasting wit/ t/e ric/ colors of t/e wo-en<s
blo,ses, wit/ an occasional flas/ of silver or coral fro- an a-,let bo9,
so-e of t/e -en still gri-ed and d,sty fro- t/e nearby road ca-ps,
so-e in t/eir best clot/es, t/eir /air oiled and plaited wit/ red
tassels5
1/e altar was set ,p beneat/ a painting of 1ara /,ng on t/e wall5 "n
its center was t/e -etal base of an offering -andala, ,pon w/ic/ an
eig/t'petaled lot,s was drawn wit/ grains of colored riceEa pec,liarly
Iel,g tec/ni;,e5 "n t/e center of t/e lot,s was placed t/e 7life tor-a7 in
w/ic/ t/e 8aster generates t/e deity, so t/at /er protective power is
available to t/e recipients in tangible for-5 6ere 1ara rinpoc/<e ,sed
si-ply t/e ,s,al offering tor-a for t/is p,rpose, -ade of do,g/ and
adorned wit/ flowers of colored b,tter5 B,t often t/ere is ,sed a special
-etal 7initiation tor-a,7 w/ic/ is t/,s portable and -ay be taken wit/
t/e la-a on /is Bo,rneys, for
bestowing initiations along t/e way5 "t is designed so t/at one face
/ows t/e ang,lar o,tline of a tor-a for a fierce deity and t/e obverse
t/e s-oot/ c,rves of a tor-a for a peacef,l deity, delicately -olded in
gold and silver and set wit/ coral and t,r;,oise to re'nresent t/e
flower orna-ents5 >r again, in t/is rit,al, t/e goddess -ay be
generated in t/e special 7flask of life,7 a vase's/aped flask s,c/ as
A-itay,s is depicted as /olding, wit/ fo,r silver pendants /anging
fro- its ri- Gper/aps reflecting t/e "ndian t/e-e of t/e f,ll vase
w/ic/ overflows wit/ bo,ntyH and a leaf's/aped top Gsee fig5 .*H5
1/e c/oice depends ,pon individ,al preference and ,pon w/at is
available, save only t/at an offering tor-a so ,sed /as t/e advantage of
being edible5
1/,s t/ere are said to be t/ree aspects of a tor-a% as an offering it is
presented to t/e deityC as an evocation t/e deity is generated wit/in
it, and t/e power t/ereof -ay be trans-itted to a recipient t/ro,g/
p/ysical contactC and as a su$stance of magical attainment it -ay be
eaten by t/e participants at t/e end of a rit,al, to absorb t/e
e-power-ent it contains5
>n top of t/e life tor-a was placed a s-all painting, called a
tsakali, of 74/ite 1ara5 1o t/e rig/t of t/e -andala was set o,t 7in a
crystal or silver bowl7 t/e 7nectar of life,7 -ade fro- -ilk -i9ed wit/
s,garC and to its left t/e 7pills of life,7 -ade fro- 7life s,bstances7 of
/ealing /erbs and potions, and t/e relics of departed saints5 "n front
of t/e -andala was a 7ro,nd w/ite tor-a7Et/at is, anot/er offering
tor-aEand t/e seven offering bowls containing t/e two waters and
t/e five gifts5
Finally, on a s-all table be/ind w/ic/ t/e la-a was to sit, were set
o,t /is vaBra and bell, t/e rice or grain /e wo,ld scatter over t/e /eads
of t/e asse-bly, and t/e working flask in w/ic/ /e wo,ld e-power t/e
cleansing water5 1/e entire effect was rat/er #partan co-pared wit/ t/e
l,9,riance of offerings and i-ple-ents " was ,sed toC it is generally tr,e
t/at Iel,g altars are si-pler t/an t/ose of t/e DaBii5
"n t/is initiation into life, wit/ its ,se of -agical devices and
recipes Gin addition to t/e nectar and pills, different rit,als -ay ,se t/e
7beer of life,7 t/e 7silken arrow,7 and so onH, we see an essential
si-ilarity wit/ t/e t/read'cross rit,al described in c/apter ii% it is 9n
e-ploy-ent of powers already ac;,ired by t/e 8aster, t/e
e
vocation
of life s,bstances and t/e control of t/e 7appearances7
/is disciples5 1/e power of long life is bestowed by t/e -agic of
*!
#!E (1+# OF '(H1.2.#.O3
*9
t/e initiating la-a rat/er t/an appropriated by t/e capacity of t/e
disciple5 And t/,s t/e la-a prepares /i-self a/ead of ti-e, eit/er
alone in t/e asse-bly /all before t/e ot/ers are called in or, in t/e
present instance, in a private roo- fro- w/ic/ /e e-erges w/en t/e
crowd /as asse-bled5 6is preparations closely follow t/ose of any
e-ploy-ent of t/e deity<s power% /e first generates /i-self as t/e
deity and recites /er -antra, gat/ering wit/in /i-self t/e potency
t/at will be trans-itted to t/e recipients, and t/en /e generates t/e
deity before /i- as t/e rit,al obBectification of /er power5 6ence
t/e rit,al te9t itself is divided into t/ree parts% t/e self'generation, t/e
generation in front, and t/e act,al bestowing of t/e initiation into
life5 6ere we will follow o,r la-a t/ro,g/ /is private preparations,
t/at we -ay see t/e process by w/ic/ t/e initiation f,nctions5
1 2elf-generation
As always, t/e self'generation begins wit/ t/e 7going for ref,ge7%
t/e 8aster Boins /is pal-s and vis,aliFes t/e 7field of ref,ge7 s,r =
ro,nded by an array of all beings, and /e recites t/ree ti-es%
" and beingsEall sentient beings as infinite as spaceEfro- t/is
ti-e ,ntil we attain t/e terrace of enlig/ten-ent, go for ref,ge to
t/e glorio,s and /oly g,r,sC we go for ref,ge to t/e perfect
blessed B,dd/asC we go for ref,ge to t/e /oly teac/ingsC we go for
ref,ge to t/e noble co--,nity of -onks5
1/en /e prays to t/e- once%
" prostrate -yself and go for ref,ge to t/e g,r, and t/e precio,s
1/ree Lewels5 " pray yo,% e-power -y strea- K
And t/en, t/ree ti-es, /e awakens t/e t/o,g/t of enlig/ten-ent%
"t is for t/e sake of all beings t/at " s/o,ld attain t/e rank of
perfect B,dd/a/ood, and it is for t/at reason t/at " s/all e9peri =
ence t/is vis,aliFation and recitation of t/e life'bestowing Cinta'
cakra N4/ite 1araO5
And t/e practitioner invites before /i- t/e field of /osts%
" -yself instantaneo,sly beco-e t/e 6oly Lady, and on -y
/eart, above t/e circle of a -oon, is a w/ite syllable 1A85 Lig/t
radiates fort/ t/erefro- and, in t/e sky before -e, t/e /oly
Cintacakra, s,rro,nded by t/e /osts of g,r,s in t/e lineage of t/e
7life teac/ing,7 B,dd/as and Bod/isattvas MAL2A'#A8ALA6 K
6e praises t/e- wit/ t/e -antra $A8> IU2UB6JA6 K $A8A
A2JA'
1A2A'
#APA2
"MA2E
B6JA
6 K and
/e
-akes
offering
s to
t/e- wit/ >8 IU2U'A2JA'1A2A'#APA2"MA2A A2I6A8
#AB3A P2A1lCC6A #MA6A K and t/e appropriate gest,res5 1/ree
ti-es /e confesses /i-self wit/ 7" go for ref,ge to t/e 1/ree Bewels 5 5 5 7
and /e conte-plates t/e Fo,r "--eas,rables wit/ 78ay
a
ll beings /ave
Bliss 5 5 5 7
4it/ t/ese preparations finis/ed and /is stock of -erit acc,-,=
lated, /e proceeds to t/e self'generation, w/ic/ again begins wit/ t/e
acc,-,lation of /is stock of knowledge in E-ptiness and t/e re'
creation of /i-self t/erefro- as t/e goddess, t/e e-powering of t/e
body, speec/, and -ind of t/is sy-bolic being, its absorption of t/e
knowledge being and its sealing wit/ t/e initiation by t/e five
fa-ilies of B,dd/as%
>8 #MAB6AMA'#U336A6 #A2MA'36A28A6 #MAB6A'MA'
#U336> <6A8 K
All beco-es E-ptiness5 Fro- t/e real- of E-ptiness is PA8 and
fro- t/at a lot,sC fro- A is t/e circle of a -oon, above w/ic/ -y own
innate -ind is a w/ite syllable 1A85 Lig/t radiates fort/ t/erefro-,
-akes offerings to t/e $oble >nes, serves t/e ai- of beings, and is
gat/ered back in, w/ere,pon -y -ind t/e syllable is transfor-ed,
and "
-ysel
f
beco-
e t/e
/oly
Cintac
akra%
/er
body
is
colore
d
w/ite
as an
a,t,-
n
-oon,
clear
as a
stainle
ss
crystal
ge-, radiating lig/tC s/e /as one face, two /ands, t/ree eyesC s/e
/as t/e yo,t/ of si9teen yearsC /er rig/t /and -akes t/e gift'
bestowing gest,re, and wit/ t/e t/,-b and ring finger of /er left
/and s/e /olds over /er /eart t/e stalk of a lot,s flower, its petals
on t/e level of /er ear, /er gest,re sy-boliFing t/e B,dd/as of t/e
t/ree ti-es, a division into t/ree fro- a single root, taking t/e for-
of an open flower in t/e -iddle, a fr,it on t/e rig/t, and a new
s/oot on t/e leftC /er /air is dark bl,e, bo,nd ,p at t/e back of
/er neck wit/ long tresses /anging downC /er breasts are f,llC s/e is
adorned wit/ divers precio,s orna-entsC /er blo,se is of
varicolored silk, and /er lower robes are of red silkC t/e pal-s of
/er /ands and t/e soles of /er feet eac/ /ave an eye, -aking ,p
t/e seven eyes of knowledgeC s/e sits straig/t and fir- ,pon t/e
circle of t/e -oon, /er legs crossed in t/e dia-ond post,re5
>n t/e top of /er /ead is a w/ite >8C on /er t/roat is a red A6C on
/er /eart, above t/e circle of a -oon, is a w/ite syllable 1A8
-arked wit/ a bl,e 6U85
Fro- t/e seed in /er /eart lig/t radiates fort/ and, fro- /er
nat,ral abode, t/e /oly Cintacakra, s,rro,nded by /osts of
B,dd/as and Bod/isattvas >8 MAL2A'#A8ALA6 K And wit/
LA6 6U8 BA8 6>6 t/ey beco-e one wit/ t/e sy-bolic being5
*!&
#!E (1+# OF
6aving f,lly
for-ed
/i-self as t/e
goddess,
sealed in /er
identity and
/olding /er
ego, /e
-akes
offerings and
praises to
/er5 pB
e
cleanses t/e
offerings wit/
t/e A821A
-antra and
p,rifies t/e-
wit/ t/e
#MAB6AMA
-antra, and
fro- t/e
E-ptiness
t/,s evoked
/e proceeds
to re'create
t/e-%
Fro- t/e
real- of
E-ptiness
co-es
B62U8,
and fro-
t/at " ge=
nerate
Beweled
vessels, vast
and broad,
inside of
w/ic/ is
>8% t/is
-elts into
lig/t and
beco-es
oblations 5 5
5 and
-,sic,
-ade of
divine
s,bstance,
clear,
,ni-peded,
as infinite
as space, wit/ all
t/e ;,alities of
ine9/a,stible
Bliss5
6e e-powers t/e
offerings wit/ t/e
-antras >8
A2I6A8 Ay
6U8 5 5 5 #AB3A
A6 6U8 K and t/e
appropriate
gest,res, and /e
vis,aliFes% 71/ey
are offered by
offering goddesses
e-anated fro- -y
own /eart,7 w/ile
/e recites t/e
offering -antras
>8 A2JA'1A2A'
#APA2"MA2A
A2I6A8
P2A1lCC6A
#MA6A K and so
on t/ro,g/
#AB3A, again
wit/ t/e
appropriate
gest,resC and t/en
/e praises t/e
goddess wit/ t/e
following verse%
6o-age to
yo, w/o
grant any
desired
-agical
attain-ent,
deat/less
life,
knowledge,
and -erit, to
anyone w/o
-akes
devoted
offering to
yo,r lot,s
feet and
si-ply
recites yo,r
1A2E
-antra5
"
1
*!1
>n t/e
/eart of
-yselfE
vividly
vis,aliFed
as t/e
noble
4/ite
1araEis a
w/ite
eig/t'
spoked
w/eel,
wit/ a
nave and
t/ree ri-s5
>n its
nave,
above a
-oon, is
-y own
-ind as a
w/ite
syllable
1A8,
s,rro,nde
d by t/e
appendi9
N8A8A
AJU6 5 5 5
O inserted
between
>8 and
6A5 >n
t/e eig/t
spokes are
t/e eig/t
syllables
1A 2E
1U 11A
2E 1U
2E #MA5
Clockwis
e on t/e
inner-ost
ri- are t/e
vowels,
co,nterclo
ckwise on
t/e -iddle
ri- are t/e
consonant
s, and
co,ntercl
ockwise
on t/e
o,ter-ost
ri- is t/e
/eart of
conditioned
coprod,ction
NJE 36A28A
5 5 5O5 1/e seed
and all t/e
syllables t/,s
arrayed blaFe
wit/ t/e
brilliant
radiance of
lig/t w/ose
essence is t/e
nectar of
i--ortality5
>n t/e top of
-y /ead is t/e
lord of t/e
fa-ily, t/e
Con;,eror
A-itay,s% /is
body is colored
redC /e /as one
faceC ,pon /is
two /ands, /eld
in t/e
-editation
gest,re, /e
/olds a golden
flask filled
wit/ a strea-
of t/e nectar of
i--ortal lifeC
/e is adorned
wit/ silks and
precio,s
orna-entsC /e
sits wit/ /is
legs crossed in
t/e dia-ond
post,re5 >n /is
/eart /e is
-arked wit/ t/e
syllable 62l6,
fro- w/ic/ red
lig/t radiates
fort/ in t/e ten
directions like
iron /ooks, and
t/ese gat/er
toget/er and
s,--onEin
t/e for- of
varicolored and
-,ltifor-
nectar wit/ its
lig/tEall -y
life w/ic/ /as
been stolen or
r
a
v
is
/
e
d
a
w
a
y
b
y
-
e
n
o
r
s
p
ir
it
s,
w
/
ic
/
/
a
s
b
e
e
n
s
c
at
te
r
e
d
o
r
d
is
p
e
rs
e
d
C
it
g
at
/
e
rs
a
n
d
s,--ons
a
distillatio
n of t/e
five
ele-ents,
t/e life
and -erit
of all
beings,
t/e l,ster
and
brilliance
of t/e
triple
world, and
all t/e
e-power=
-ent of
body,
speec/,
and -ind
of t/e
g,r,s, t/e
Con;,eror
s, and t/eir
sons5
All t/ese
dissolve
into t/e
flask in
/is /ands,
and fro-
t/eir
dissolving
it
overflows
wit/
wavelets
of w/ite
nectar,
w/ic/
enter into
-e
t/ro,g/
t/e /ole of
Bra/-a in
t/e top of
-y /eadC
it in t,rn
dissolves
into t/e
w/eel in
-y /eart,
wit/ its
seed and
garland of
t/e
-antraC fro-
t/is t/ere falls a
strea- of nectar
w/ic/ fills ,p
t/e entire inside,
of -y body and
was/es its entire
o,tside, so t/at
it cleanses and
-akes p,re all
t/e sins,
obsc,rations,
diseases, and
i-pedi-ents to
life w/ic/ "
/ave
acc,-,lated
fro-
beginningless
ti-eC it restores
-y life and
-erit and
renews t/e
vows and
pledges " /ave
broken, and "
gain t/e
-agical attain=
-ent of
deat/less life5
1/is se;,ence is
vis,aliFed as it is
recitedC and t/en,
-aintaining t/is
vis,aliFation, t/e
practitioner
recites t/e -antra
>8 1A2E 1U1'
1A2E 1U2E
8A8A AJU6'
PU$JA'L$A$A'
PU#1"8'DU2U
#MA6A K 1/is is
t/e
7conte-plation of
t/e -antra7 in
self'generation5
6e t/en proceeds
to erect a series
of vis,aliFed
7pavilions,7 eac/
one /o-ologiFed
to a 7basic
f