THREE PRAYER TEXTS BY ÖNDÖR GEGEEN ZANABAZAR

Zsuzsa Majer

Introduction

A study of the activities as a head of Mongolian Buddhism and the works of Öndör Gegeen Zanabazar (1635-1723), the first head of Mongolia Buddhism, has been the topic of numerous books and articles written in Mongolia.i A ceremony commemorating Zanabazar’s death is regularly held in every Mongolian temple on the fourteenth day of the first month of spring, which is known as the “Great Day of Öndör Gegeen” (Öndör gegeenii ikh düitsen ödör, Tib. dus chen). As it coincides with the fourteenth day of the ceremonies of the Lunar New Year, on that day, a double ceremony called the “Two-fold Prayer” (Davkhar yerööl) is held. Before looking at prayers composed by Zanabazar included in this chapter, let us first give a short description of Zanabazar’s activities in general, and then examine the circumstances and background to the composition of his prayers and their usage in the ceremonial system in the pre-socialist Mongolia and today. ii No account of the ceremonial texts written by Zanabazar is known in English or in any other European language.iii A brief discussion on the usage of these texts in the ceremonial system, the recommendations of having them recited, and the background information to the ceremonial system of Mongolian Buddhism are all based on the field research carried out by the author of this chapter. All three prayers translated in this chapter were composed in the Tibetan language. The first included in this chapter remains the most important prayer in the daily practice of Mongolian Buddhists, thus, being the main prayer in Mongolian Buddhism in general, in which the texts of different Tibetan Buddhist traditions and lineages are ortherwise used. The second prayer translated below is a food offering text, often used in tantric rituals, and the third prayer is connected to a mantra recitation and the sādhana (‘method of realization’) of Avalokiteśvara. It contains a profound tantric doctrinal meaning and is connected to the soyombo writing system created by Öndör Gegeen Zanabazar himself. Öndör Gegeen Zanabazar was born in 1635 in Yesön Züil district (sum) in the area of the present Övörkhangai, Province (aimag). As the grandson of Abatai Khan (Mong. Avtai khaan), the founder of the first Mongolian monastery Erdene Zuu, he was considered a descendant of Chinggis Khaan. He was enthroned at his age of five at Shireet Tsagaan Nuur

(“White Lake with a Throne”), located in Bürd district of the present Öwörkhangai Province. The name given to him at his novice ordination was Ishdorj (Tib. Ye shes rdo rje), and he later became known by the name given to him at his full monastic ordination as Luvsandambiijaltsan (Tib. Blo bzang dam pa’i rgyal mtshan (dpal bzang po)). During his studies in great Tibetan monastic schools, he received initiations from the Fifth Dalai Lama and the Fourth Panchen Lama. Öndör Gegeen Zanabazar was the first head of Mongolian Buddhism and has been the most prominent figure of Mongolian Buddhism to this day. He bore the title Öndör Gegeen, or “His High Brightness” and the name Zanabazar, which is a distorted Mongolian pronunciation of the Sanskrit Jñānavajra (“Gnosis-Vajra”). As the head of Mongolian Buddhism, Zanabazar bore the title “Bogdo” or “Bogdo Gegegen” (Modern Mong. bogd gegeen, “Saint,” “Saint Brightness”) and the title “Jebtsundamba Khutagt” (Tib. Rje btsun dam pa, the ”Highest Saint,” or ”His Excellency”) conferred to him by the Fifth Dalai Lama in 1651, who recognized him as a Mongolian incarnation of the Tibetan master Tārānātha, 1575–1634), a famous representative of the Jonangpa School. As a political and religious leader, Zanabazar played a key role in the spreading of the Geluk (Tib. dge lugs pa) form of Tibetan Buddhism in Mongolia. Zanabazar established several monasteries in Mongolia, one of which was Baruun Khüree (“Western Monastic City”), also known as Shankh Khüree (its other names being Tüsheet khany khüree, and Ribogejigandanshaddüblin), founded in 1647 in Kharkhorin district of the today’s Öwörkhangai Province. The most significant of his monasteries was Ribogejigandanshaddüblin (Tib. Ri bo dge rgyas dga’ ldan bshad sgrub gling), or Nomiin Ikh Khüree (“Great Monastery of the Teaching”), which he founded in 1654 in the Khentii mountain situated in Möngönmory district of the present day Töv Province. This monastery is also known as Sarydagiin Khiid or as Züün Khüree (“Eastern Monastic City”), named after its location in relation to the above mentioned previously built Shankh or Baruun Khüree, known as the “Western monastic city.” In 1680, during the Khalkha-Oirat wars, this monastery was ruined. It is considered to be the original version of the later monastic establishment known as Ikh Khüree or Bogdiin Khüree, which, after changing its location many times, settled in the area of the present Ulaanbaatar. In 1653, Zanabazar also established a small monastery for the practice of meditation known as Tövkhön or Tövkhön Khiidiv (Tib. sgrub khang). Initially, at the site of this monastery there was only a meditation cave, and a temple was built later. The original name for this monastery given by Zanabazar was E Vam Gachillin (Tib. E waṃ dga’ khyil gling), The Monastery of the Wheel of Joyv of the wisdom and method.vi The monastery

is situated at the peak of the mountain called Shiveet–Ulaan Uul, belonging to the Khangai mountain range (included, as part of the Orkhon Valley area in the World Heritage List of UNESCO since 2004), in Bat-Ölzii district of Övörkhangai Province, some 60 kilometres from the famous Erdene Zuu monastery in Kharkhorin. Zanabazar resided in Tövkhön Khiid during different periods of time in between his studies in Tibet, and he also was hiding there from the army of the Oirat leader Galdan Boshigt during the wars between the Oirats and Khalkha Mongols in 1688. Zanabazar is well known as an excellent sculptor and artist, as the founder of the so- called Mongolian or Zanabazar School of Art in several branches of Buddhist arts. His bronze sculptures gilded in gold or copper are especially famous. His sculptures are kept today in several Mongolian monasteries as well as in Zanabazar Museum and in Choijin Lama Museum in Ulaanbaatar. Among his most famous sculptures gilded in gold, which he made in the solitude of Tövkhön monastery are the sculpture of Mahākāla (Makhgal, Tib. mgon po), kept in the previously mentioned Baruun Khüree, or Shankh Khüree monastery, the Vajradhara (Ochirdar’, Tib. rdo rje ’dzin pa) sculpture kept in Gandantegchenlin monastery (Tib. dga’ ldan thegs chen gling) in Ulaanbaatar, the sculputers of the Twenty-One Tārās (Dar’ ekh, Tib. sgrol ma) and of the Five Buddhas (yazguuriin tawan burkhan, Tib. mgon po rigs lnga), and the image of Amitāyus (Tsewegmed, Tib. tshe dpag med).vii Zanabazar is also known as an inventor of two different Mongolian writing systems. One is the Soyombo (Skrt. svayambhu, Tib. rang byung, ’miraculously appeared’) script created in 1686 in his Tövkhön monastery. Soyombo was and is still used as an ornamental script, the first letter of which became an important symbol depicted on the Mongolian national flag and the Mongolian national emblem. viii The second script is the horizontal Square Script, or horizontal Seal Script (Khevtee dörvöljin, Tib. yig gru bzhi). Both writing systems were aimed at enabling the writing down of not only of the Mongolian language but also the sounds of Tibetan and Sanskrit. Used only as ornamental writings, these two types of scripts can be seen even today on Buddhist prayer wheels and in inscriptions on the nameplates of monasteries. By adapting Tibetan Buddhism to Mongolian indigenous customs and conditions, Zanabazar created Mongolian Buddhism with its unique characteristics. He did so by incorporating and systematizing Mongolian local deities, customs, and rituals into Tibetan Buddhism. He also designed the uniquely Mongolian monastic robes that are appropriate for Mongolian climate and are inspired by the traditional Mongolian dressing gown called “deel,” with a straight flap being different from that of the traditional deel. In addition, Zanabazar

introduced special ways of recitation and new melodies, which differ from the Tibetan recitation styles in their faster tempo and in the Mongolized pronunciation of the Tibetan language. During Zanabazar’s time, a special ceremonial system was formed, too. The uniquely Mongolian Buddhist ceremonies were introduced into Mongolian monasteries: Tibetan ceremonies became modified in their melodies and new texts composed by Zanabazar and other Mongolian lamas became inserted into Tibetan rituals. The distinctive features introduced by Zanabazar form a part of even the contemporary Mongolian Buddhism since Mongolian Buddhists succeeded in preserving these features throughout and after the 50 years of suppression in the communist period.ix

Ceremonial Texts and Ways of Recitation by Öndör gegeen, and his Influence on the Ceremonial System

From among the ceremonial texts composed by Zanabazar that are in use even today is the first prayer translated below and known as Bestowing the Highest Blessing (Jinlav Tsogzol, Tib. Byin rlabs mchog stsol), which is recited everyday. Some of his other ceremonial texts are recited during different Buddhist festivals, such as during the ceremonies of the beginning of the Lunar New Year (Tsagaan sar, ‘White Month’) in every Mongolian monastery and temple. The other text translated below is titled From the Oṃ, in Countlessx (Umlai daye, Tib. Oṃ las bgrang yas). This particular prayer is recited on the fourteenth day of the above-mentioned fifteen-days rituals, during the ceremony commemorating Zanabazar’s death (Davkhar yerööl), when the tsogchid ritual (Tib. tshogs mchod, Skrt. gaṇapūjā, “accumulation of offerings”) is performed on this occasion without lagdor (Tib. lhag gtor, a “residual dough offering”). On that day, the cakes that are distributed to members of the assembly in Gandegchenlin monastery are made with the molding shapes (khev) that were originally created by Zanabazar himself. The same text is frequently recited in Mongolia on various other occasions when the food containing meat (Mong. bor tsav, “brown food,” standing for food containing meat, Tib. tsha ba meaning literally ‘hot’, a meal for the lamas) is served to the community during the ritual. The third text, titled The Profound Sādhana of Maṇi [Mantra] (Maani düvtav savmu, Tib. ma ṇi sgrub thabs zab mo, ‘Maṇi mantra method of realization’) is not recited regularly in Mongolian temples due to not being a ceremonial text but having a content aimed to assist in a private practice of meditation. Even today some lamas use this prayer for their own meditation practices, in certain sādhana practices called

Maan’ büteel (Tib. ma ṇi sgrub thabs), and, in the same way, as a part of the after-death rituals. The fifteen days-long ceremonies held during the Lunar New Year (on the 1st -15th of the first spring month) commemorate Buddha’s defeat of the holders of heretical doctrines (tersüüd, Tib. log par lta ba) by performing different miracles (Choinpürel jon aa, Tib. chos ’phrul bco lnga, “fifteen miracles”). This counts as one of the four great annual Buddha related festivals (Burkhan bagshiin ikh düitsen ödrüüd). In Mongolia, these ceremonies remarkably differ from the ceremonies constituting the Tibetan Buddhist ceremonial system.xi In Mongolia, since the time of Zanabazar, every afternoon during the fifteen days, the so- called “Superior Prayer” (Mong. oroin yerööl, Tib. smon lam) — also known as the “Great Prayer” (Mong. ikh yerööl, Tib. smon lam chen po), or as “Prayers of Demonstrating Miracles” (Mong. choinpürel molom yerööl, Tib. chos ’phrul smon lam) — ceremonies are held in the same way as they had been introduced originally in the old monastic capital, Ikh Khüree. Different texts, such as the “Thirty-two Eulogies” (Mong. magtaal, Tib. bstod pa) and the “Six Prayers” (Mong. zurgaan yerööl, Tib. smon lam drug) are recited in a beautiful melodious way. As previously indicated, Zanabazar’s inventions, the “Great Prayer” ceremonies differ significantly from the “Great Prayer” rituals in the Tibetan tradition. Zanabazar added certain mantra recitations to the order of the texts (Mong. gorim, Tib. go rim) for these particular ceremonies and composed several of their texts, all of the mantras, as well as the melodies for them. These alternations to the ritual order of these ceremonies resulted in what is called the “Ceremonial Order by Öndör Gegeen” (Öndör gegeenii deg, Tib. sgrig). The mantras composed by Zanabazar, which are recited during the ceremonies of the Lunar New Year, are recited (maani tatakh) on these occasions daily, after the monastic debate (Mong. tsoglomd bosokh, Tib. tshogs langs, literally ‘to rise in the assembly’,),xii near to the end of the ceremony of that day. One lama, standing on a small table of his bench, recites a mantra of the given day and the others join in only on the given points. This mantra recitation is the most beautiful part of the ritual. This practice is not found in the Tibetan Buddhist rituals of this period, although it is said that this Mongolian tradition derives from the tradition of the assembled devotees who used to recite mantras in the shrines of Tibet on these occasions. Zanabazar is said to have composed mantras because of this practice that was later lost. The mantras composed by Zanabazar are as follows: the khoyor maany (Tib. ma ṇi gnyis) recited on the first day; the maani um um (Tib. ma ṇi oṃ oṃ) on the second, sixth, and tenth days; the maani um ya (Tib. ma ṇi oṃ ya) on the third, seventh, and eleventh days; the

maani ladaar (Tib. ma ṇi la tā ri) on the fourth, eight, and twelfth days; the maani tügje dagnyid (Tib. ma ṇi thugs rje bdag nyid) on the fifth, nineth and thirteenth days; and the norov badma maani (Tib. ma ṇi nor bu padma) on the fourteenth day, this later being recited by the main chanting master (Mong. ikh unzad, Tib. dbu mdzad). This last mantra is the longest of all; its recitation lasts for two to three hours. On the fifteenth day, the maani patamjad (Tib. ma ṇi pha thams cad) is recited.xiii During the fifteen days, the main chanting master (Mong. ikh unzad), the vice-chanting master (Mong. baga unzad), and the chanters (Mong. golch, “those sitting in the middle”) take turns in the recitation of mantras (maan’ tatakh), with the main chanting master reciting the longest mantra, that of the fourteenth day, and the vice-chanting master reciting that of the fifteenth day. In addition to writing ceremonial texts and reforming the ceremonial system, Zanabazar played an important role in recomposing the melodies of certain ceremonial texts and in creating the modes of recitation that became characteristic for Mongolian Buddhism. At the end of the Old Year there are usually five days of ceremonies. On the first day of these ceremonies (on the 26th of the last winter month), when the annual sacrificial cakes (Mong. balin or dorom, Tib. gtor ma) are consecrated at the concecration ceremony known as balin adislaga or adislaga (Tib. byin rlabs), cymbals are played 108 times in a very slow and melodious way, as originally introduced by Zanabazar. From among the various modes of recitation, the so-called “old melody” (khuuchin yan, Tib. dbyangs, ‘melody’) was invented by Zanabazar, while the “new melody” (Mong. shine yan) stands for a melody invented later by the Fifth Jebtsundampa khutagt (Mog. Jewtsündamba). Even today both melodies are used in different ceremonies and also for different parts of the same ceremony alternating. Zanabazar also composed a melody for several ritual texts, for example the one called the Smoke Offering Causing the Rainfull of Auspiciousness (Mong. Dashchiirav san, Tib. Bkra shis char ’bebs kyi bsangs), which was written at his request by the Fourth Panchen Lama (Tib. Blo bzang chos kyi rgyal mtshan, 1570–1662) for the Mongolsxiv with the aim to keep them free from hardships and in favorable conditions. The Smoke Offering Causing the Rainfull of Auspiciousness, which is among the most widely used texts among the Mongols, is one of the three texts written by the Fourth Panchen Lama at the request of Zanabazar in order to ensure the well-being of the Mongols, the other two being short texts: one related to Medicine Buddha and intended for the health of the Mongols (titled as Baga Manal or Chogden jalwa (manal), Tib. (rgyal ba) sman bla; Skrt. Bhaṣajyaguru), and the other entitled A Guide for the Transference of Consciousness, the Hero entering War (Potid bawuu yüljigmaa, Tib. ’Pho khrid dpa’ bo g.yul ’jug ma), which is to guide the consciousness of the

deceased to the Pure Land of the Buddha Amitābha.xv Zanabazar wrote an appendix to this text under the title the “Appendix to the Guide for the Transference of Consciousness Composed by Panchen Lama Chos rgyan” (Tib. Pan chen Chos rgyan gyis mdzad pa’i ’pho khrid kyi kha bskong, Mong. Banchin Choijangiin zokhioson Yegüütgeliin khötölböriin nökhvör or the “Supplement to the Guide for the Transference of Consciousness Composed by Panchen Lama Chos rgyan”).xvi

Explanation of the “Prayer in accordance with the Time” or “Bestowing the Highest Blessings”

According to the colophon to this prayer, Öndör Gegeen Zanabazar, mentioned in the colophon under the title “His Renowned Excellency” (Tib. Dam pa’i ming can) composed it at the request of one of his pupils, Namjil (Tib. Rnam rgyal, ’The victorious one’), who was a fully ordained monk (gelen, Tib. dge slong), and the text was written down by ravjamba Lodoi (Tib. Blo gros, ’The wise one’), who had a high degree in Buddhist philosophy (rawjamba, Tib. Rab ’byams (pa)). The title given in the colophon is: dus bstun gyi gsol ’debs. The prayer is known among the Mongols under many different names, most commonly under its abbreviated title Adistid (“Blessing”, being the Mongolian equivalent of the beginning word of the text, Tib. byin rlabs), its Tibetan title with Mongolized pronouciation of the Tibetan Byin rlabs mchog stsol, ‘Bestowing the hishest blessings’, as Jinlav Tsogzol, and in its original Tibetan title Prayer in accordance with the Time (Düitünji soldew, Tib. Dus bstun gyi gsol ’debs). In general, a recitation of different Buddhist texts, apart from their general blessfull effect on the well-being and aim for the cessation of the sufferings of all sentient beings, is recommended in different life circumstances and for attaining different goals. According to the short explanation, usually given in the lists explaining the benefits of the different texts to inform the devotees, the prayer is recited for the sake of harmonious life, for clearing away obstacles, pacifying any kind of crisis, turmoil, fight, and conflict, and for the union, conformity, and peace in life. This will be clear to the reader also from the text itself and from the backgoround information to the text given below. The text is written in a versified form, with a fixed number of nine syllables in each line. A translation given below is based on four different Tibetan versions and five different modern Mongolian translations from Tibetan. xvii Its numeours publications in Mongolian

translation testify to the popularity of the prayer among the Mongols. Since a ritual language of Mongolian Buddhism continues to be the Tibetan language, such publications with translations to their mother tongue are of great importance to practitioners because Mongolian prayer books tend to primarily contain the Tibetan text in Mongolized pronunciation written in Cyrillic transcription for the purpose of enabling the devotees to recite the Tibetan text without the knowledge of Tibetan. A structure of the prayer follows the seven-branched prayer structure (Mörgöliin doloon gishüün, Tib. Yan lag bdun pa): 1. Prostration or paying homage [to the Three Jewels] (mörgökh, Tib. Phyag ’tshal ba, Skrt. vandana) – the first four lines 2. Making an offering (örgöl örgökh, Tib. Mchod pa phul ba, Sz. Pūjā) – two lines 3. Confession of sins (naminchlakh, Tib. Bshags pa) – one line 4. Rejoicing in other’s virtuous deeds ((buyaniig) dagan bayasakh, Tib. rjes su yi rang ba) – one line 5. Requesting for the Wheel of Dharma to be turned (duritgakh, Tib. chos kyi ’khor lo bskor bar bskul ba) – two lines 6. Praying to not pass into nirvāṇa (zalbirakh, Tib. mya ngan las mi ’da’ bar gsol ba gdab ba – twenty-two lines 7. Dedication of merit accumulated through this practice for the perfect enlightenment of all sentient beings (zoriulakh, Tib. dge ba rdzogs byang du) bsngo ba – the last four lines.

The exact date of the composition of the prayer is unkonw.xviii The colophon does not give the date of composition. However, it was most likely written during the war between the Western and Eastern Mongols (Oirats and Khalkhas). It was composed with the aim of showing a way out of a difficult wartime, of putting an end to it through the power of Buddhist teachings and prayers, and of uniting the Mongols and bringing peace to them. Because of this, prayer is also well known under the name Prayer for Peace (Enkh taivanii zalbiral).xix According to Sugar and Ad’shaa, during the great battle of Khalkhiin Gol in 1939, fought between the Soviet Union and Japan, in which the Mongols fought on the side of the Soviet Union, people were reciting this prayer in secret for peace.xx The prayer was thus written based on the difficulties and characteristics of a deteriorating or decaying time. It has, however, a more deeper, universal meaning as well: as all Tibetan Buddhist prayers, it was meant to promote the salvation and the cessation of sufferings of all sentient beings with its central thought

calling forth permanent happiness and peace. The degenerate times,xxi a term used in the prayer, refers to the time of the composition of the prayer, to a dark era, when, according to the Buddhist teachings, the Buddha Dharma is no longer present in the world or is present only to a small degree, as a consequence of the manifold nonvirtues of the sentient beings being due to ignorance and resulting in great suffering. This prayer is not only recited as part of daily rituals, but also after a recitation of almost any ritual text, such as a smoke offering (san, Tib. bsangs) text or a ritual text of calling for prosperity (dallaga, Tib g.yang ’gug). The prayer’s translations into the Classical Mongolian are and have never been ritually recited, but are interesting from the point of view of history of literature. One translation into the Classical Mongolian was made by Borjgon gevsh (Tib. dge bshes, a doctor in Buddhist philosophy) from Borjigin clan or Ishtavkhai gevsh (Ishtavkhai Sh., 1901-1972).xxii Another translation was made by Kh. Gaadan, who was the abbot (khamba, Tib. mkhan po) of Gandantegchenlin monastery between 1981-1990. xxiii Bira published the manuscript of the Written Mongolian translation of Ishtavkhai gewsh, as well as the manuscript of an other translation to Written Mongolian. xxiv The titles of the Classical Mongolian versions are £inglubčoγčol and £inglubčoγčal. Some Modern Mongolian language-translations of this prayer are made from Tibetan and some other from the Classical Mongolian versions. The first translation into the Modern Mongolian, together with a short analysis of the text and explanations, was published by Sh. Bira.xxv Bira’s publication also includes another Modern Mongolian translation, a Tibetan version, and two translations made into the Classical Mongolian.xxvi Bira’s translation is often included in new publications.xxvii Another Modern Mongolian translation included in Bira’s volume xxviii 1 is titled Jinlavchogzol, which is taken from the personal collection of the academic B. Shirendendev. The third Modern Mongolian translation is known as the „Ishtavkhai translation”, published widely under different titles.xxix The fourth translation of the prayer can be found in several publications. One of these publications of the fourth translation xxx is accompanied by a short explanation written by Ts. Mönkh-Erdene of Dashchoilin (Tib. Bkra shis chos gling) monastery, known also as Züün Khüree, which is the second largest monastery in the capital.xxxi The most recent translations were published by G. Myagmarsüren and by R. Altansükh and B. Ariunzul. xxxii As seen from this, the modern Mongolian translations use different titles for the prayer, such as the translation of the

1 Bira (1995): 14.

beginning of the Tibetan text, Adistidiin deediig hairlagch, ‘Bestowing the highest blessings’, or Adistidiin manlaig örshöögch. Others use the translation of the original Tibetan title as Tsag lugaa zokhilduulsan zalbiral (’Prayer accoring to time’), Tsag lugaa taaruulsan zalbiral (’Prayer accoring to time’) 2 or Tsagiig tokhinuulakh/tokhinuulagch zalbiral, Tsagiig tovkhinuulagch soyorkhol talwikhuin surgaal (’Prayer accoring to time, teaching bestowing blessing’). The distorted Mongolian pronunciation of the Tibetan title is also used: Düidünji soldev 3 or Düidün soldev.4 Three different commentaries (Tib. ’grel ba) to the prayer, which were written in Tibetan, have come to us.xxxiii A commentary, titled A Commentary on the Work Entitled “Bestowing the Highest Blessings,” Which Illuminates the Meaning of Words (Byin rlabs mchog stsol ma’i ’grel pa tshig don rab gsal zhes bya ba bzhugs so) was composed by Agvaankhaidüv (Tib. Ngag dbang mkhas grub, 1779-1838), an abbot of Ikh Khüree also called as Jidoriin khamba. The other commentary was composed by Ganjuurva Nomon Khan (Tib. Dka’ ’gyur ba no mon han) Luvsantsültem (Tib. Blo bzang tshul khrims, 1642-1715) under the title A Commentary on the Work Entitled “Bestowing the Highest Blessings” Composed by Jebtsundampa (Rje btsun dam pa’i zhal nas gsungs pa’i byin rlabs mchog stsol ma’i ’grel ba).xxxiv The author of the third commentary, known as Angi bagsh or as Tserenjav or Luvsantserenjav agramba (Tib. (Blo bzang) tshe ring skyabs sngags rams pa, 1850-1932) of Möröngiin or Delgermöröngiin Khüree (Delgermörön monastery. Mörön, named after the river, is a centre of today’s Khövsgöl Province. Its monastery was once situated in Khotgoid akhai beisiin khoshuu). The title of his commentary is Illuminating the Meaning in the Way of the Light of a Wish-fulfilling Jewel, Similar to the Light of the Burning Incense, of the Work Entitled Dus bstun gsol ’debs byin rlabs mchog stsol ma Composed by Zanabazar, the Superior Divine Yogī of the Northern Territory, as a Present Given to the Wretched Ones (Byang phyogs bskal lhag lha Yo gi Janabajras nyam thags ’gro rnams la skyes bskur stsol ba’i dus bstun gsol ’debs byin rlabs mchog stsol ma’i brjod don bsam ’phel nor bu snang ba’i thabs su spos me’i snang ba lta bu’i brjod tho bkod pa bzhugs so).xxxv

Explanation of the “From the Oṃ, in Countless” As previously mentioned, this tantric food offering textxxxvi titled Umlai daye (Tib. om las bgrang yas, „From the ōm, in countles…”) is recited on the fourtneenth day of the fifteen-

2 Choinkhor et al. (1995): 69. 3 Mönkh-Erdene (2008): 47. 4 Choinkhor et al. (1995): p. 69.

days rituals, during the “Twofold Prayer” ceremony (Davkhar yerööl), which commemorates Zanabazar’s death, when the Tsogchid (Tib. tshogs mchod, “the accumulation of offerings,” Mong. delgerengüi takhil, Skrt. gaṇapūjā,) is offered, on this occasion without residual sacrifical cake offering (Mong. lagdor, Tib. lhag gtor). During the ritual in Gandantegchenlin monastery, cakes distributed to the members of the assembly as part of their food on this day are made with moldings (Mong. khev) made by Zanabazar himself. The mentioned text is frequently recited on various other occasions whenever the tsogchid is offered to the field of assembly (chuulganii oron, Tib. tshogs zhing, a lineage tree, or a merit field) and also during any tantric ritual, when a food containing meat (Mong. ulaan takhil, “red offering,” Tib. mchod pa dmar po, or bor tsav, “brown food,” which stands for the food containing meat), is served to the community. In Buddhist tantric rituals, the three main offering items are meat (Mong. makh or in Honorific term, mams, Tib. mam sa, ’meat, flesh’), sacrifical cakes (balin or dorom, Tib. gtor ma), and spirit (arkhi, ‘vodka’), which are ritually transformed into the offerings consisting of pure Dharmic quality (nomiin chanar), having the nature of nectar (Mong. arshaan, Tib. bdud rtsi). Through these offerings merits are accumulated and dedicated for the enlightment of all sentient beings.xxxvii In one famous image depicting Zanabazar, he is shown slicing the meat of the sacrum of а lamb (Mong. uuts), which is usually ceremonially devided among the lama community, when first the ranked lamas, in a proper order, starting from the abbot receive its parts assigned to them according to their ranks (similarly to a family event which also has strict rules who gets which part of meat). At the first sight, this ritual appears as a representation of a Mongolian custom of eating meat, which is the main part of the diet of pastoral Mongols, and thus this image could be simply a representation of Mongolian customes and nomadic life, but as this image is connected to the tantric ritual life, as a part of tantric ritual, it represents a transformation of everyday custom and deitary items into offerings and accumulation of merit for the enlightment of all sentient beings. Thus the image is even connected to this food offering text written by Öndör gegeen himself. Similarly to the aforementioned prayer, this prayer was also composed in a versified form with fixed number of nine syllables in each line of stanzas. A translation given below is prodcued from the Tibetan original, using two versions: one contained in Zanabazar’s collected works (Mong. sumbum, Tib. gsung ’bum) published by Lokesh Chandra xxxviii and another available on the Buddhist Digital Resource Center (BDRC) website.xxxix

The Tibetan original is compared with a modern Mongolian translation made by Myagmarsüren xl and published under the title From the Oṃ in Countless (Um üsgees toolshgüi). The structure of the text is as follows:xli 1. A consecration (Mong. adis janlavlakh, Tib. byin rlabs) of the offerings by means of the three syllables oṃ āḥ hūm. The offerings (Tib. mchod pa’i sprin, “cloud of offerings”), visualized as arisen from the syllable oṃ and filling the sky are mentally transformed into nectar (Mong. arshaan, Tib. bdud rtsi), the nectar of wisdom or gnosis (Mong. bilgüünii arshaan, Tib. ye shes bdud rtsi) – the first four lines.

The offerings thus transformed are offered (Mong. takhil örgökh, Tib. mchod ’bul) to the field of assembly (Mong. chuulganii oron, Tib. tshogs zhing). This is detailed in the next stanzas:

2. The offerings (’an offering of the uncontaminated nectar of wisdom’) are first presented to the root and lineage gurus (Mong. yazguuriin bagsh, damjlagiin bagsh nuguud, Tib. rtsa brgyud bla ma), requested to grant all desired blessing (Mong. adis janlaw, Tib. byin rlabs) – the second set of four lines.

3. Afterwards, the offerings are presented to the peaceful and wrathful tutelary deities (Mong. amirlangui bolon dogshin yidam burkhaduud, Tib. yi dam zhi khro) and to the Three Jewels (Mong. chukhag deed guraw, Tib. mchog gsum), who are requested to grant all desired accomplishments (Mong. shid büteel, Tib. dngos grub) – the third set of four lines.

4. Then the offerings are presented to the ḍakas and ḍākinīs (Mong. baatar daginasuud, bavuu khandmaanuud, Tib. dpa’ bo mkha’ ’gro) and to the Dharma Protectors (Mong. nomiin sakhius, or choinjun, Tib. chos srung), who are requested to grant the realization of all desired deeds (Mong. (ajil) üils, Tib. ’phrin las) – the fourth set of four lines

5. Dedication of merit accumulated through this ritual (Mong. zoriulga, takhil örgösnii buyan zoriulakh, Tib. (dge ba rdzogs byang du) bsngo ba) for the attainment of the perfect enlightment of all mother sentient beings (Mong. bi tergüüten, ekh bolson

khamag amitan / am’tan bükhen, Tib. bdag sogs mar gyur ’gro ba, literally ’me and [all the] others regarded as mothers’) that they ’may acquire the mastery of the supreme omniscient wisdom’ — the fifth set of four lines.

6. Aspiration that by the virtue of the guru, the tutelary deities, the Three Jewels, and the protectors, all the darkness of the degeneration of ignorance may be entirely vanquished, and may the auspiciousness of the perfect splendor radiating and spreading be present – the last set of four lines

An Explanation of the “The Profound Sādhana of Maṇi [Mantra]”

The Profound Sādhana of Maṇi [Mantra] (Maan’ düvtov savmu, Tib. Ma ṇi’i sgrub thabs zab mo (bzhugs so)) is related to the meditational sādhana practice of Avalokiteśvara, and is known in the Mongolian language as Maaniig büteekh gün arga or as Maaniin büteeliin gün arga.xlii The term Tib. ma ṇi sgrub thabs, translates as ‘Maṇi mantra [recitation] method of realization’, whereas maṇi stands for the six-syllable ōṃ maṇi padme hūṃ mantra, and sgrub thabs for Skrt. sādhana, ’method or means of realization’, a Tantric liturgy and procedure usually emphasizing the development or generation stage (Tib. bskyed rim) and having a typical structure (described below). As previously mentioned, this text is not recited widely or regularly in Mongolian temples, being not a ceremonial text (Mong. khurliin unshlaga, unshlagiin sudar). However, due to its close connection to the Kālacakratantra teachings (Tib. dus ‘khor / dus kyi ‘khor lo, Mong. (tsogt) tsagiin khürden or düinkhor), it is recited as part of the daily chanting called sharjün (Tib. zhar ’byung, ’addendum’, name of the daily chanting in monastic schools) in the Kālacakra monastic college Düinkhor datsan (Tib. dus ‘khor grwa tshang) of Gandantegchenlin monastery of Ulaanbaatar.xliii According to Khorolbat lama,xliv it is also recited in Mongolian monasteries annually as part of the kharanga magtaal (“praise,” “eulogy”) collection of texts. This text of Zanabazar is also used today as part of the individual’s meditation practice (Mong. amnii unshlaga), when, reciting mantras (Mong. maan’ unshikh) a meditation on Avalokiteśvara is completed; and it is also recided at the time of the collective rituals called maṇi sādhana (Mong. maaniin büteel, Tib. ma ṇi sgrub thabs), which is held annually in several bigger monasteries and can last for a week or even for a month. The text is also often used by certain lamas for their meditative practice as part of their duties in the after-death rituals.xlv

Connected to the mantra and sādhana practice, this text of Tantric Buddhism, as the author calls it in the colophon, „this particularly excellent profound instruction” has a deep philosophical meaning. According to Khorolbat lama,xlvi the word “profound” contained in the title of the text relates to the fact that the teaching given in the text belongs to that of the Unexcelled Yoga Tantras (Tib. rnal ’byor bla na med pa’i rgyud, Mong. naljorlanamed or yogüzer khantsashgüi yos),xlvii and is connected to the Kālacakratantra teachings.xlviii Being a sādhana of Avalokiteśvara (Mong. Janraiseg burkhaniig büteekh arga), the practice included in it builds on the Sanskrit oṃ maṇi padme hūṃ mantra, and in addition on a symbolic meaning of the soyombo symbol. By the ma ṇi (Mong. maan’) or jewel (Mong. chandman’) e syllable, and by the padme (Mong. badam/badma) or lotus (Mong. lyankhua) waṃ syllable the method (or skillful means, Tib. thabs, Mong. arga) and wisdom (Tib. shes, Mong. bileg), and also bliss and emptiness (Tib. bde stong, Mong. amgalan, khooson) is symbolized, without distinction, in unity. Thus these are standing for the union of method and wisdom, or bliss and emptiness. Also, the same is symbolized by the “symbol with ten powers” (Tib. rnam bcu dbang ldan, Mong. namjü vandan), the seed syllable (Mong. khöröngö üseg) of the Kālacakra tantric system;xlix as well as by the soyombo symbol created by Zanabazar. Thus these two symbols carry the same meaning. Just as the syllable e and the syllable waṃ and the words maṇi and padme represent method and wisdom, in the same way, the soyombo symbol, which has a form resembling to that of the word ewaṃ, symbolizes the unity of wisdom and method, or of emptiness and compassion — the two essentials the unity of which is needed for enlightenment. During practice, this unity or non-duality (Tib. gnyis med) is sought, as described in the second stanza of the text, which relates to the practice of meditational practice aimed at gaining the Dharma Body of the Buddha (Tib. chos sku, Mong. nomiin lagshin, krt. Dharmakāya) at the moment of death. This way text became extraordinarily important in Mongolia for tantric meditation. For this reason, the text is also considered to containing a meaning of the soyombo symbol explained by Zanabazar himself, being thus the main explanation of this symbol. According to Mönkh-Erdene lama, the text contains a profound tantric meaning (as described above), but for those, who are unable to understand the profound meaning, Zanabazar summarized it with the mantra oṃ maṇi padme hūṃ (by which an offering (Tib. mchod pa, Mong. chodow or takhil) is offered during this practice), and explained its meaning in the text.

The text was composed in a versified form with fixed number of seven syllables in each line of its stanzas. A translation given below is based on the original Tibetan (comparing two versions)l and on three different translations in the Modern Mongolian. As for the modern Mongolian translations, one is a new translation done by G. Myagmarsuren under the title Maaniin büteeliin gün arga orshvoi;li the other is the translation by D. Khorolbat;lii and the third translation was published under the title Maaniin günzgii büteeeliin arga.liii There are several available commentaries on the text written by different lamas, which shows the importance of the text.liv One was written by the scribe Dharma master (Mong. bicheech tsorj, Tib. chos rje) of Ikh khüree by name Agvaandorj (Tib. Sngags dbang rdo rje, the 19th century) under the title “The Jewel Whorl of Bliss, Briefly Telling the Meaning of “The Profound Sādhana of Maṇi [Mantra]” and How to Practice It according to the Kālacakra System (Tib. Ma ṇi’i sgrub thabs zab mo’i don dus ’khor lugs dang mthun par nyams su len tshul mdo tsam brjod pa nor bu dga’ ’khyil zhes bya ba bzhugs so). Another commentary was composed by the third tugan gegeen, Luvsanchoijinnyam (Tib. Thu’u bkwan Blo bzang chos kyi nyi ma, 1737-1802), from Amdo, under the title A Commentary on “The Profound Sādhana of Maṇi [Mantra]” Written by Jebtsumdampa, the Self-existing Wisdom-Vajra,lv Called “Opening the Eye That Sees a Profound Meaning” (Tib. Rje btsun dam pa rang byung ye shes rdo rjes mdzad pa’i ma ṇi’i sgrub thabs kyi ’grel ba zab don lta ba’i mig ’byed ces bya ba bzhugs so). The third commentary was composed by günten gegeen Gonchigdanbiidonme (Tib. Dkon mchog bstan pa’i sgron me, 1762-1823), also from Amdo, and titled A Commentary on “The Profound Sādhana of Maṇi [Mantra]” Composed by Jebtsundampa, the Sun of the Teachings,lvi Called “The Profound Illumination” (Tib. Bstan pa’i nyi ma rje btsun dam pas mdzad pa’i ma ṇi’i sgrub thabs zab mo’i ’grel pa zab mo snang ba zhes bya ba bzhugs so). The fourth commentary, composed by the ikh gevsh (“the great geshe”, Tib. dge bshes) Rigzensewjiddorj (the 18th century), also known as khicheengüi lam (a “diligent lama”) from Dalai Choinkhor Vangiin Khoshuu of Sain Noyon Khan Province, is called A Commentary on the Difficult Points of “The Profound Sādhana of Maṇi [Mantra]” Titled “The Wish-granting Tree That Fulfills All Wishes” (Tib. Ma ṇi’i sgrub thabs zab mo’i dka’ ’grel dgos ’dod ’byung ba’i dpag bsam khri shing zhes bya ba bzhugs so). The structure of the poem follows a typical sādhana structure: a preliminary part that includes refuge taking and arousing of the bodhichitta, the main part that contains a visualization of a buddha (in this case, Avalokiteśvara) and a recitation of the mantra, and a

concluding part containing a dedication of merit. In detail, a structure of the text is as follows:lvii 1. paying homage or an offering line (Mong. takhil ögüülel, Tib. mchod par brjod pa) („Homage to Lokeśvara!”) – one line

2. The main body of the text (Mong. sudriin bodit utga, Tib. gzhung don dngos) The preliminary practice (Mong. ankhaaran awlagiin zawdal, Tib. nyams len gyi sngon ’gro). The text states that the aim of the practice is to „to liberate oneself and others from the ocean of saṃsāra”, and the preliminary practices include the taking of refuge, generating the bodhicitta (Tib. skyabs sems, abbreviation of Tib. skyabs ’gro and Tib. sems bskyed) and the Four Immeasurables (Tib. tshad bzhi, abbreviation for Tib. tshad med bzhi) ”. – four lines

The actual practice (Mong. bodit ankhaaran awlaga, Tib. nyams len dngos)

A visualization of deities (Mong. burkhaniig todotgoson, chuulganii oroniig todorkhoilon bodokh, Tib. lha gsal btab pa). Here the first four lines include the teachings related to the practice in preparation for the moment of death, aimed at gaining the Dharmakāya. It is followed by description of the visualization of Avalokiteśvara, born from the syllable hrī, describing his appearance and his manifestations – twelve lines

A supplication prayer looking at all the assembled buddhas (terkhüü bükh burkhaniig khuraasnaar üzeed zalbirakh, Tib. de sangs rgyas kun ’dus su bltas te gsol ba gdab pa). This part lists different deities and Buddhist schools, as guruyoga can be practiced based on any of them, and thus this method of realization through mantra as well. The practicioner is then encouraged to make prayers to them. – fourteen lines

A mantra recitation (urilga üildekh, Tib. Bzlas pa bya ba). The meaning of the syllables of the oṃ maṇi padme hūṃ, and the parts of the soyombo symbol are listed, lviii together with the deeper meaning associated with them; an explanation of how all maṇḍalas and their deities are collected in the mantra and in the soyombo symbol itself; a description of the

appropriate way of visualization while the six-syllable mantra is recited. – fifty-two lines

3. Conclusion (Mong. khoitkhiin daraalal, Tib. rjes kyi rim pa), which encourages the practitioner to engage in all sorts of virtuous acts, listing several of them as examples, and to meditate according to the completion stage (Tib. rdzogs rim) – seven lines

4. The benefits or merits (Mong. tus erdem, Tib. phan yon). This part describes, in the form of an aspirational prayer (Mong. yerööl, Tib. smon lam), the benefits of doing the described practice. – twelve lines

5. Colophon (Mong. suuliin utga, Tib. mjug gi don). – twelve lines.

TRANSLATIONS

A Prayer in accordance with the Time OR [Bestowing] the Highest Blessings

[Prostration or paying homage] To the root and lineage lamas who bestow the highest blessings, To the meditational deities and to the peaceful and wrathful deities sending down the rain of spiritual realizations, And to the ḍākinīs and Dharma Protectors who eliminate all obstacles With deep respect of the three doors,lix I prostrate.

[Making an offering] I offer a heap of offerings, both actual and visualized, Which fill the sky till the extension of space.

[Confession of sins] I confess all sins that I have accumulated since the beginningless time and make a vow [not to commit them again].

[Rejoicing (in other’s virtuous deeds)] And I rejoice in all virtue collected by both ordinary and noble beings.

[Requesting the turning of the Wheel of Dharma] I encourage the turning of the Wheel of the profound and extensive Dharma. I pray that you may enjoy a long life till the end of cyclic existence!

[Praying or beseeching to not pass into nirvāṇa] I dedicate the heap of all my virtue, starting from this one, without exception, In accordance with the aspiration of the buddhas and bodhisattvas of the three times For the sake of fully removing the darkness of ignorance in all sentient beings, And for the spreading of the light of the omniscient wisdom in them. Who are fully affected by the deep darkness of great defilement and who were born in degenerate times, lx us, please save out of compassion!

By the complete extinguishing of the great fire of manifold sufferings, Which are the fruits of negative actions and mental afflictions ripened in time, May, I pray, the perfect bliss and happyness Of kindness and compassion spread, free from any enmity toward each other!

Please, non-deceptive protector, rescue us! Protect us! Please, Treasurer of Boundless Compassion (Avalokiteśvara), look at us! Care for us! Ancient tutelary godslxi and deities of the landlxii do not be careless! Do not be careless! Please, care for us, quickly save us!

May the sunlight of the Victorious One’slxiii teachings spread out in the ten directions! May all sentient beings enjoy the splendor of happiness and joy forever By purifying the [two types of] obscurations and accomplishing the [two] accumulations lxiv in the state of omniscience! May they quickly attain awareness!

By the blessings of the truth of the Guru and the Supreme Three Jewels, By the reliable power of the changeless sphere of reality (dharmadhātu)lxv and interdependent origination,

And by the devotion and the holy deeds of the Dharma Protectors May all our wishes be fulfilled as desired by us!

[Dedication (of merits)] By the blessings of the Guru who embodies all protection May all temporary and ultimate misfortunes there be eliminated! May we have the auspiciousness of enjoying the perfect splendor Of the spontaneously produced prosperity and well-being of saṃsāra and nirvāṇa!

[Colophon] This prayer titled A Prayer in Accordance with the Time was composed by the renowned His Excellency, upon the request of his pupil, the fully ordained monk Rnam rgyal (’The victorious one’). It was written down by ravjambalxvi Blo gros (’The wise one’).

From the Oṃ, in Countless…

[Consecration of offerings] From the oṃ, in countless, large jewel vessels An ever excellent cloud of offering born from the three syllables [oṃ āḥ hūṃ],lxvii Fills the entire sky until the end of the world, and Turns into the ocean of the uncontaminated nectar of wisdom. oṃ āḥ hūṃ [recite three times] oṃ āḥ hūṃ

[Offerings to the root and lineage gurus] To [all] the gracious root and lineage gurus,lxviii without exeption, From within the sphere of reality, in the measureless palace of great bliss, [I] present an offering of the uncontaminated nectar of wisdom. Be pleased and please grant all desired blessings! Oṃ

[Offerings to the peaceful and wrathful tutelary deities and to the Three Jewels]

To [all] peaceful and wrathful tutelary deitieslxix and to the Three Jewels, without exeption, of my own body, the maṇḍala of the Five Victorious Ones,lxx whatever is suitable, [I] present an offering of the uncontaminated nectar of wisdom. Be pleased and please grant all desired accomplishments! Oṃ

[Offerings to ḍakas, ḍākinīs and Dharma Protectors] To all the ḍakas, ḍākinīs and Dharma Protectors, without exeption, of the three worlds,lxxi the outer, inner, and other,lxxii whatever is suitable, [I] present an offering of the uncontaminated nectar of wisdom. Be pleased and please grant the realization of all desired deeds!

[Dedication of merit] By the efficacy of pleasing the supreme ones of the Pure Lands In this way with an ocean of the nectar of wisdom, May I and others regarded as mothers,lxxiii without exeption, Acquire a mastery of the supreme, omniscient wisdom!

[Aspiration] By the brilliance of the prosperity and well-being of the supreme virtue Of the Guru, the tutelary deities, the Three Jewels, and the Protectors,lxxiv May all the darkness of the degeneration of ignorancelxxv be entirely vanquished, and May the auspiciousness of the perfect splendor radiating and spreading be present!

The Profound Sādhana of Maṇi [Mantra]

[Paying homage] Homage to Lokeśvara!lxxvi

[The preliminary practice] If a person wishes to liberate Oneself and others from the ocean of saṃsāra,

By means of the strong belief of relying upon, “you know best,” Must make the effort in taking a pure refuge, in generating the bodhicitta,lxxvii and in the Four Immeasurables.lxxviii

[The actual practice] [A visualization of the deities] The impure consciousness, at the basis of emptiness, Enters the state of union of bliss and emptiness Of the clear light of the essential condition of the pure state of emptiness, And of the nondual method and wisdom.lxxix

This is the definitive meaning of the maṇi padme.

The supreme, empowered Avalokiteśvara, born from [the syllable] hrī, [Has] the white coloured body, [with] the rays of light Radiating in the ten directions, [has] one-face, Four arms, eleven faces, and so forth. With limitless manifestations He abides in the sky, filling the entire sky. Repeatedly visualize [him in this way] with devotion.

[A supplication prayer looking at all the assembled buddhas] The ultimate reality Kālacakra,lxxx Cakrasaṃvara, Hevajra, and Guhyasamāja,lxxxi Net of illusions,lxxxii the Vajra seat, Mahāmāyā,lxxxiii Yamāntaka,lxxxiv [who is] the enemy of the Lord of Death, Hayagrīvalxxxv [who is] the supreme power of a steed, The ocean of ḍākinīs, the Great Mother Prajñapāramitā,lxxxvi Mahāmudrā,lxxxvii Atiyoga,lxxxviii and The equality with Buddhahood,lxxxix the great Madhyamaka,xc The self-arising wisdom Vajrasattva,xci Vajradhara,xcii and the like, Buddhas of the essential state, The Dharma, the Saṅgha, and deities, Mantras, tantras, maṇḍalas, and mudrās, The guruyogaxciii of the state of unity

Embodying all accomplishments:xciv Make wishes and prayers [to these] With strong devotion.

[Mantra recitation] Maṇi is a jewel. Also, it is great bliss pervading the entire space, Of the unchanging ultimate truth. It is Buddhahood. Its abode is The basis of emptiness, which dwells In the basket of the true nature of phenomena. It is a lotus, “padme.” [The syllable] me means “in the lotus.” It means: “dwelling in the basket Of Buddhahood.“ Again, the ’basket’ Has the meaning of “placed in.”

In the letter e is the syllable waṃ, and in the letter a is the syllable hūṃ: Method is in wisdom, bliss [is in] emptyness. In emptiness there is compassion, the vowels and consonants. The vajra sun is in the vajra moon. The vajra, and a triangular drop is in the lotus. Its meaning is “sitting firm supported by a support”xcv and so forth.

Therefore, the father and mother deities Of the profound original state, the highest method and wisdom, All the maṇḍalas of the support and of the supportedxcvi Are contained in the “maṇi padme.”

The precious stonexcvii is a synonym for the compassion of the supreme method, the boundless great bliss. The jewel, a drop, the vajra, The vowels, the syllable haṃ, the syllable waṃ, And the syllable he are brought together and assembled. The Primordial Buddhaxcviii and other [Buddhas]

Taught these numerous [things]. The goal-oriented Wisdom, a synonym for great emptiness, A lotus, the Dharma-source,xcix the triangular, The mind of the Vīrasc, the consonants, the letter a, And the letter e, the vajra wheel, the secret wheel, A basket, the lion throne, and so on — These many [things] are taught.

In [the syllable] oṃ are the five wisdoms of the method. In [the syllable] hūṃ the five wisdoms of the wisdom, [These] are the completely pure, ten types of wisdom.ci The six kings of the secret mantra,cii the unchanging six, The Victorious Ones of the six families,ciii and so on, In all of the ultimate six divisions — In one recognized deity all the deities are included. In one mantra all mantras are collected. From within the sphere perfect with Belief in this profound instruction, invited by the pure and clear, Uninterrupted, and long and short flow of A strong, single-pointed faith and devotion, the Sons of the Victorious Ones,civ without exception, Who radiate blessings and Infinite rays of the light of compassion, Who clear away the [two types of] obscurationscv of all sentient beings, and Who have attained all siddhis, are invoked. Imagine that by the melody of the recitation of the six letterscvi They entirely fill the sky.

[Concluding section] From the sphere, make all kinds of virtuous acts, Prostrations, circumambulations, offerings, and eulogies, Sacrificial cakes, water offerings, confession of misdeeds, Rejoicing, making invocations and prayers, Offering maṇḍalas, and so on.

Also make the effort to meditate on the profound Stage of Completioncvii In accordance with the guru’s instructions.

[Benefits or merits] If you do so, all goals of this present and future lives, as wished, Will be fulfilled, And you will be separated from everything unsuitable at the time of death. The supreme, empowered one, Avalokiteśvara Will welcome you, together with the inconceivable number of His attendants or his emanations, In the Pure Land of Poṭala or In Sukhāvatī.cviii From a lotus You will be miraculously born, and right after your birth You will obtain many good qualities, Such as dhāraṇīs, samādhis, and so on. Delighting all the perfect buddhas, You will bring to an absolute perfection All good qualities of the grounds and the paths,cix And you will attain the holy, ultimate state That resembles that of Avalokiteśvara.

[Colophon] Upon the request of the disciple of the religious lineage, Chos dbang rdo rje (’The Vajra empowered with the Dharma’), this particularly excellent and profound instruction, which is of great benefit and easy to accomplish, was composed by the so-called yogī Zanabazar (yo gi Dzā na badzra) blessed by the supreme ones, who composed it according to the teachings of the ancient holy ones at his age of eighty-five. Ravjamba Blo gros (’The intelligent one’) wrote it down into a text.

Bibliography Primary Sources

Jambal, B., Mönkhsaikhan, D., Dambajaw, Ch., Buyandelger, G., Altankhüü, Ts. (eds.). 2004. Züün khüree Dashchoilin khiid, Tsogchin unshlagiin zereg tus amgalan garakhiin oron orshwoi, Tshogs chen ‘don cha’i rim pa phan bde ‘byung gnas bzhugs so (Texts of Daily Chanting: The Source of Benefit and Happyness). Ulaanbaatar: Dashchoilin monastery.

Ma ṇi’i sgrub thabs zab mo. In Khal kha rje btsun dam pa sku phreng rim byon gyi gsung ‘bum. TBRC W2DB25419. Ulaanbaatar, Mongolia: R. Byambaa. 2004. 1: 232-240. http://tbrc.org/link?RID=O2DB25419|O2DB25419C2O0094$W2DB25419.

Ma ṇi’i sgrub thabs zab mo. In Lokesh Chandra (ed.) 1982. Life and works of Jibcundampa I. Śata-Piṭaka Series, Vol. 294. New Delhi: International Academy of Indian Culture: according to the numbering of the original text, folio 84B-88B.

Oṃ las bgrang yas. In Lokesh Chandra (ed.) 1982. Life and works of Jibcundampa I. Śata- Piṭaka Series, Vol. 294. New Delhi: International Academy of Indian Culture: folio 590-592, according to the numbering of the original text, folio 20B-21B.

Oṃ las bgrang yas ma. In Khal kha rje btsun dam pa sku phreng rim byon gyi gsung ‘bum. TBRC W2DB25419. Ulaanbaatar, Mongolia: R. Byambaa. 2004. 1: 104-106. http://tbrc.org/link?RID=O2DB25419|O2DB25419C2O0012$W2DB25419.

Oṃ las bgrang yas. In Soronzonbold, B. (ed.). 2016. Khüree kharanga magtaal [Eulogies of the Kharanga Magtaal Ceremonies of Ikh khüree]. Ulaanbaatar: Soyombo printing. p. 208.

Soronzobold, B., Pürevsükh, U. (eds.). 2015. Eldev zasal I. Gzhan phan la nye bar mkho ba’i sku rim sna tshogs (Different Healing Ritual Texts, Vol. 1: Necessary Healing Rituals for the Benefit of Others). Ulaanbaatar: Soyombo printing

Tsogchin texts of Gandanteghcenlin monastery [without title], printed in traditional Tibetan sūtra (pothi) form, 411 pages. The editor unknown. Ulaanbaatar: Publisher and date unknown.

Secondary Sources

Altansükh, R. – Ariunzul, B. 2016. Öndör gegeen Zanabazar, Adistediin deediig khairlagch ekh (orchhulga, tailbar) (Öndör gegeen Zanabazar, The Mother Bestowing the Hisghest Blessings (translation and explanation)). Ulaanbaatar: Mongol Ulsiin Shinjelkh Ukhaanii Akademi Filosofiin Khüreelen.

Bayasgalan, A. 1996. Tövd khel ekhlen surakh bichig (Elementary Course in Tibetan Language). Ulaanbaatar: Amrida kompani.

Bira, Sh. 1995. Bogd Jivzündamba Zanabazariin zokhioson “Tsag lugaa zokhilduulsan zalbiral adistadiin deediig khairlagch orshivoi.” (“Prayer in Accordance with the Time, Bestowing the Hisghest Blessings” Written by the Bogd Jiwzündamba Zanabazar). Ulaanbaatar: International Association for Mongolian Studies.

Byambaa, R. (ed.) 2003. Collected works of Jebtsundampa khutukhtus of Khalkha. 1. Rje btzun dam pa blo bzang bstan pa’i rgyal mtshan, II. Rje btzun dam pa blo bzang bstan pa’i sgron me, III. Rje btzun dam pa ye shes bstan pa’i nyi ma, Vol. 1. Ulaanbaatar: Private publication.

Byambaa, R. 2004. Mongolchuudiin tövd kheleer tuurwisan mongol khelend orchuulsan nom züin bürtgel, The Bibliographical Guide of Mongolian writers in the Tibetan Language and the Mongolian Translators, Vol. 1. Ulaanbaatar: Private Publication.

Choinkhor, J., Norovsambuu S., Tsolmon, Ts. (eds.). 1995. Undur geghen Zanabazar. Ulaanbaatar: Mongolian National Commission for UNESCO.

Chuluun, S., Mönkhjargal, B. (eds.). 2015. Öndör gegeen Zanabazar. Am’dral, Öv (Life and Heritage of Öndör Gegeen Zanabazar). Ulaanbaatar: Publisher unknown.

Darambazar, B. 2008. Burkhanii shashnaa deedlen shütekhiin uchir (A Reason for Respecting Our Buddhist Religion). Ulaanbaatar: Züün Khüree College of Buddhist Philosophy and Study of Religion.

Kämpfe, Hans-Rainer. 1981. “Sayin Qubitan-u Süsüg-ün terge. Biographie des 1. rĴe bcun dam pa-Qutuqtu Öndür gegen (1635-1723), verfast von Ṅag gi dbaṅ po 1839. Zwerte Folge.” Zentralasiatische Studien, No. 15: 331-383. Wiesbaden: Otto Harrasowitz.

Khorolbat, D. 2018. “Öndör gegeen Zanabazariin tuurvisan maaniig büteekh gün arga büteeliiin sudalgaa.” (“Research into the ’The Profound Sādhana of Maṇi [Mantra]’ Composed by Öndör Gegeen]. In Aspects of Mongolian Buddhism 1. Past, Present and Future. Edited by Ágnes Birtalan, Krisztina Teleki, Zsuzsa Majer, Csaba Fahidi, and Attila Rákos. Budapest: L’Harmattan. pp. 61-72.

Khürelbaatar, L. (ed.) 1992. Altan khürd (Golden Wheel). Ulaanbaatar: Publisher unknown.

Lokesh Chandra. 1961. Eminent Tibetan polymaths of Mongolia based on the work of Ye- shes-thabs-mkhas entitled Bla ma dam pa rnams kyi gsung ’bum kyi dkar chag gnyen ’bral dran gso’i me long. Śata-Piṭaka Series, Vol. 16. New Delhi: International Academy of Indian Culture.

Lokesh Chandra (ed.) 1982. Life and works of Jibcundampa I. Śata-Piṭaka Series, Vol. 294. New Delhi: International Academy of Indian Culture.

Majer, Zsuzsa. 2008. “A Comparative Study of the Ceremonial Practice in Present-day Mongolian Monasteries,” PhD dissertation. Budapest: Eötvös Loránd University, Faculty of Arts, Doctoral School of Linguistics, Doctoral School of Mongolian Linguistics.

-----. 2012. “Tövkhön, the Retreat of Öndör gegeen Zanabazar as a Pilgrimage Site.” The Silk Road, Vol. 10: 107-116. Seattle, online version: http://www.silk- road.com/newsletter/vol10/SilkRoad_10_2012_majer.pdf.

“Mani badmegiin magad utga.” Öndör gegeen Zanabazariin aildsan khoyor günzgii uwdis tüünii tailbar (The Meaning of “Mani Padme.” Two Profound Instructions Written by Öndör Gegeen Zanabazar and their Explanation). The author, year, and publisher unknown.

Myagmarsüren, G. (transl.) 2018. Öndör gegeenii sümbüm (The Collected Works of Öndör Gegeen). Mongol mergediin büteeliin chuulgan “Mangala pitaka,” Vol. 1. Ulaanbaatar: Züün Khüree Dashchoilin khiid, Burkhanii shashin soyol sudlaliin khüreelen.

Mönkh-Erdene, Ts. 2004. Soyombo zoyadi khemeekh mongol üsgiin bichikh yoson orshwoi (The Rules of Writing in the Mongolian Soyombo Zoyadi Letters). Ulaanbaatar: Dashchoilin monastery, Züün Khüree College.

-----. 2008. “Tsagiig tovkhinuulagch zalbiral” (“Prayer in Accordance with the Time”). In Burkhanii shashnaa deedlen shütekhiin uchir (A Reason for Respecting Our Buddhist Religion). Edited by Darambazar, B. Ulaanbaatar: Züün Khüree College of Buddhist Philosophy and Study of Religion.

Orosz, Gergely. 2008-2009. A Catalogue of the Tibetan Manuscripts and Block Prints in the Library of the Hungarian Academy of Sciences, Vols. 1-3. Budapest: Library of the Hungarian Academy of Sciences.

Sugar, D. – Ad’shaa, Sh. 2004. Öndör gegeen. (Öndör Gegeen). Ulaanbaatar: Publisher unknown.

Tashigangpa, S. W. 1974, The collected works of Ngag-dbang-mkhas-grub. Delhi: Publisher unknown.

Teleki, Krisztina. 2013. “Öndör gegeen Zanabazariin biyet bolon biyet bus öwiin jishee barimtuud” (“The Heritage of Öndör Gegeen Zanabazar”). In Nomadic Heritage Studies Museum Nationale Mongoli, Vol. 13, Fasc. 36 (2013): 304-321.

Tsültem, N. 1982. The Eminent Mongolian Sculptor – G. Zanabazar. Ulaanbaatar: National Publishing House.

Tüdev, L. (ed.) 1995. Mongoliin Uran Zokhioliin Deejis (The Best of Mongolian Literature). Ulaanbaatar.

Mongol unshlaga, urilgaas (From Mongolian Ceremonial Texts). 2006-2008. Ulaanbaatar: Center of Mongolian Buddhism Gandantegchenlin monastery.

Burkhanii shashnii zan üiliin gariin avlaga I. (Manual of Mongolian Buddhist Ceremonies, Vol. 1). Ulaanbaatar: Center of Mongolian Buddhism Gandantegchenlin monastery – Öndör Gegeen Zanabazar Mongolian Buddhist University.

Online Sources

Yeröölt. J. 2016. Dashchiireviin san zokhiogdson tüükh (History of How the Dashchiirev San Was Written). Facebook page of “Öndör gegeen Zanabazar Soyoliin San” (“Öndör Gegeen Zanabazar Cultural Fund”) (https://www.facebook.com/Өндөр-гэгээн- Занабазар-соёлын-сан-521895244656496/?fref=ts), 2016, February 23. http://bodhi.mn/?page_id=1510, http://bodhi.mn/?page_id=1715 (webiste of “The Mongoliin burkhanii shashnii khögjiliig demjikh san” (“Fund for Development of Mongolian Buddhism”), last checked 2016-02-13.

Audio Recordings of Interviews by Zsuzsa Majer

Umlai daye, An explanation of the text by Ts. Mönkh-Erdene lama, recorded on 2017, October 25, 00:18:36.

Maani düvtaw savmu, an explanation of the text by Ts. Mönkh-Erdene lama, recorded on 2017, October 26, 00:49:46. i For example, Sugar – Ad’shaa (2004); Choinkhor et al. (1995). One of the newest publications is a conference volume published in 2015 on the 380th anniversary of Zanabazar’s birth. See Chuluun and Mönkhjargal, eds. Öndör gegeen Zanabazar. Am’dral, Öw (Life and Heritage of Öndör gegeen Zanabazar). Ulaanbaatar: Publisher unknown, 2015. Most recently, Zanabazar’s collected works have been published in the Modern Mongolian- language translation by G. Myagmarsüren. See Myagmarsüren, G. Öndör gegeenii sümbüm (The Collected Works of Öndör Gegeen). Mongol mergediin büteeliin chuulgan “Mangala pitaka,” Vol. 1. Ulaanbaatar: Züün Khüree Dashchoilin khiid, Burkhanii shashin soyol sudlaliin khüreelen, 2018. iiThe current article was written in the framework of a research project funded by the Hungarian National Research, Development and Innovation Office (Nemzeti Kutatási, Fejlesztési és Innovációs Hivatal) – NKFIH, with the contract number PD 116108. One of the texts translated and analysed here is often used in the practices at the occassion of someone’s death. iii More details on the usage of Zanabazar’s texts in the Mongolian ceremonial system can be found in Majer, Zsuzsa, “A Comparative Study of the Ceremonial Practice in Present-day Mongolian Monasteries,” PhD

Dissertation. Budapest: Eötvös Loránd University, Faculty of Arts, Doctoral School of Linguistics, Doctoral School of Mongolian Linguistics, 2008. iv Khiid is a Mongolian term for a smaller monastery. v Tib. dga’ khyil, Skrt. ānanda-cakra, a Buddhist symbol consisting of three flames of different colours. vi On this monastery as a place of pilgrimage see Majer, Zsuzsa. “Tövkhön, the Retreat of Öndör gegeen Zanabazar as a Pilgrimage Site.” The Silk Road, Vol. 10: 107-116. Seattle, online version: http://www.silk- road.com/newsletter/vol10/SilkRoad_10_2012_majer.pdf, 2012. vii On his works of art, with illustratrations see Tsültem N., The Eminent Mongolian Sculptor – G. Zanabazar. Ulaanbaatar: National Publishing House, 1982. On the heritage of Öndör Gegeen, including his works of art, see Teleki Krisztina, “Öndör gegeen Zanabazariin biyet bolon biyet bus öwiin jishee barimtuud” (“The Heritage of Öndör Gegeen Zanabazar”). In Nomadic Heritage Studies Museum Nationale Mongoli, Vol. 13, Fasc. 36 (2013): 304-321. viii There is a yellow colored and winged galloping horse in the centre of a blue circle on the Mongolian emblem, which is also the symbol of luck and life-force for the Mongols, called khiimor or lündaa, Tib. rlung rta (wind- horse), with the soyombo symbol on its back. It is encircled by a yellow coloured circle, with the three-part wishfulfilling jewel (Skrt. cintāmaṇi) on its top. Under this, in the lower part of the emblem there is a Buddhist symbol, the Wheel of the Teaching. ix For more detail on ceremonial system of the revived Mongolian Buddhism see Majer (2008). x Byambaa (2004): 8. (item 00008.). xi For a more detailed description of the connected ceremonies of Mongolian Buddhism see: Majer (2008). In the Tibetan tradition Monlam dutsen (Tib. smon dus chen / smon lam dus chen, ’Prayer Festival’ / “The Great Days of Prayers’) is held in this period, starting from the day of the Lunar New Year (Tib. lo gsar) and lasting for twenty-one days with a different ceremonial schedule. In the Tibetan tradition on the 15th of the month, Chonga chöchen (Tib. bco lnga mchod chen, the “Great Offering of the 15th”) festival is held, and in the old times around the Jokhang main shrine (Tib. Jo khang), on the Barkor boulevard (Tib. Bar khor), in the presence of the Dalai Lama. xii On these occasions the monks participating in the debate stand up in the middle of the shrine, therefore the debate is called by the term “standing up.” xiii The recorded mantras can be listened here: http://bodhi.mn/?page_id=1510, http://bodhi.mn/?page_id=1715, „Mongoliin burkhanii shashnii khögjiliig demjikh san” (“Fund for Development of Mongolian Buddhism”), last checked 2016-02-13. The mantras are recited by chanting master of Dashgenpellin monastery by name Tovuu, and by these lamas: B. Soronzonbold; J. Byambadorj lama of Baruun Khüree monastery, Lkhagvasüren, the main chanting master of Gandantegchenling main monastery, and Jambaldorj. xiv See Sugar D. and Ad’shaa Sh., Öndör gegeen. (Öndör Gegeen). Ulaanbaatar: Publisher unknown, 2004: 86- 88. and Yeröölt (2016). xv The Pure Land of the Buddha Amitābha (Awid, Tib. ’od dpag med, ‘Boundless Light’) is the Diwaajin buddha-field (Tib. bde ba can, Skrt. Sukhāvatī, ‘Blissful Realm’). xvi Byambaa (2004): 7. (item 00007.). xvii For translating from the Tibetan I used the publication of Zanabazar’s collected works (sumbum, Tib. gsung ’bum) published by Lokesh Chandra (1982): folios 748-751 (according to the numbering of the original text, folios 100B-102A); the versions in the textbooks for the daily chantings of the two biggest Mongolian monasteries, the Gandantegchenlin monastery (available in Tibetan sūtra (pothi) form: Gandan, without date of publishing, 297-300., 136A-137B) and Dashchoilin monastery (Jambal – Mönkhsaikhan (2004): 144-145.); and the version published by Sh. Bira (Bira (1995): 15., 19.). The text is also available in the Modern Mondolian editions of the collected works of Öndör Gegeen Zanabazar, for example in the first volume of the collected works of the Jebtsündamba khutagts published by Gurudeva Rinpoche and Byamba, R. (2003). They are also available in the appendix to the newly published Mongolian translation of Öndör Gegeen’s works by G. Myagmarsüren (2018). Several versions of the text are kept in the Oriental Collection of the Library of the Hungarian Academy of Sciences. See Orosz (2008-2009): Dus bstun gyi gsol ’debs 520.58.4, 536.17, 543.4, 592.38; Dus bstun gyi gsol ’debs Byin rlabs mchog stsol ma 568.41; Byin rlabs mchog stsol ma 520.30, 543.4, 607.6.2; Byin rlabs mchog stsol ma dang / Ma ṅi’i ril sgrub kyi cho ga’i ’don cha sogs 607.6. xviii According to Sh. Bira, the text was written in 1696 (Bira (1995): 3.). xix Mönkh-Erdene (2008): 47. xx Sugar – Ad’shaa (2004): 78. xxi Tib. dus ngan, “bad time/crisis/degenerated time.” In the Mongolian translations tsöviin tsag („deteriorating times”), muu tsag, “bad times,” or munkhag tsag, “times of ignorance.” xxii Bira (1995): 18, 16. xxiii Bira (1995): 4, mentions only this translation. See also Byambaa (2004): 43, Khürelbaatar (1992): 11, and Tüdev (1995): 283. Apart from the translations of Ishtavkhai and Gaadan, Byambaa also mentions a translation

by Gelegjamts doorombo (Tib. Dge legs rgya mtsho mdo rams pa, 1869-193?), but the work referred to by him as the translation by Gelegjamts is in fact a biography of Öndör Gegeen written by Agvaan Eshitüvden/Ishtüvden (Tib. Ngag dbang ye shes thub bstan) translated by Gelegjamts, which only mentions the prayer Jinlav tsogzol. See Kämpfe (1981): 352. This is also cited by Bira in (1995): 3. xxiv Bira (1995): 16. and 18., the other translation: 17., 20., 21., 22. According to him, both manuscripts are owned by Sh. Soninbayar lama of Gandan monastery, and both had been copied by hand by the paternal grandfather of Sh. Soninbayar, Togtokhuchral, who lived in the old Borjigin setsen khoshuu of Setsen khan aimag. xxv Bira (1995): 7-9. xxvi Bira (1995): 7-9, and 10-13. The Mongolian title of Bira’s translation is is the translation of the two alternate Tibetan titles Tsag lugaa zokhilduulsan zalbiral Adistadiin deediig khairlagch orshivoi (Prayer in accordance with the Time, [Bestowing] the Highest Blessing). xxvii For example, Sugar – Ad’shaa (2004): 80-81. They even used in their explanation of the text (78-80) the given by Bira. xxviii Bira (1995): 14. xxix Choinkhor et al. (1995): 70. (Janlavtsogzalmaa, Adistidiin manlaig örshöögch orshiv (Bestowing the Highest Blessings)); [author unknown] 2006/2008 (Mongol unshlaga, urilgaas): 17-18. (Tsagiig tokhinuulagch zalbiral); [without author] 2005 (Burkhanii shashnii zan üiliin gariin awlaga I.): 50. (Tsagiin tokhinuulakh zalbiral (Prayer in accordance with the Time)). xxx Darambazar (2008): 48-49. Here it is found under the title Tsagiig towkhinuulagch soyorkhol talvikhuin surgaal orshvoi. (Jinlav tsogtsolmaa) (Teaching in accordance with the Time, bestowing grace’ (’Bestowing the highest blessings’)). Two other publications include the same translation: Bayasgalan (1996): 62-63 and Tsetsgee (2005): 35-36, under the title Adistediin deediig khairlagch ekh and Janlav tsogzol (Adistidiin deediig khairlagch ekh) (Mother Who Bestows the Highest Blessings). xxxi Mönkh-Erdene (2008): 47. xxxii Myagmarsüren (2018): 168-169. It was published under the title Tsagiig zokhiruulakh zalbiral, Ülemj deed adistid soyorkhogch (Prayer accoring to Time, Bestowing the Supreme, High Blessing). Altansükh, R. – Ariunzul, B. (2016): 5-6., under the title Adistediin deediig khairlagch ekh (The Mother Bestowing the Highest Blessing). xxxiii Byambaa (2004): 43, mentions all three commentaries; Bira (1995): 5; Khorolbat (2018): 62; Sugar – Ad’shaa (2004): 79. xxxiv Byambaa (2004): 43, also gives the availability of the text being of 20 folios: Tashigangpa (1974): volume ka. Sh. Bira resorted to Ganjuurva Nomon Khan’s commentary, which consists of six folios and belongs to the private collection of Sh. Soninbayar. Its title is Byin rlabs mchog stsol ma’i ’grel pa bzhugs so, ’Commentary to byin rlabs mchog stsol ma’. Bira (1995): 5. xxxv The same commentary is mentioned by D. Sugar and Sh. Ad’shaa (2004) by a shorter Mongolian title. Sugar – Ad’shaa (2004): 79. The original Tibetan title of the text is not given here. xxxvi Byambaa (2004): 8., 00008. xxxvii It is a special characteristic of tantric Buddhism that the everyday objects or offerings are transformed into offerings of pure quality. The same way actions of everyday life, like eating, are transformed, too. This way, eating can be considered a way of offering, and food consumed as an offering (takhil, Tib. mchod pa). xxxviii Lokesh Chandra (1982): folio 590-592 (according to the numbering of the original text, folio 20B-21B). xxxix Oṃ las bgrang yas ma. In Khal kha rje btsun dam pa sku phreng rim byon gyi gsung ’bum. TBRC W2DB25419. Ulaanbaatar, Mongolia: R. Byambaa, 2004. 1: 104-106. http://tbrc.org/link?RID=O2DB25419|O2DB25419C2O0012$W2DB25419. The Tibetan text is also available in the appendix of the new publication by Myagmarsüren, see Myagmarsüren (2018); in several modern Mongolian editions of Tibetan texts, see Soronzonbold (2016): 208; and in the editions of the collected works of Öndör Gegeen Zanabazar published by Byambaa in 2003. xl Myagmarsüren (2018): 41. xli So far, I have been unable to find a commentary or publication on this text. Therefore the analysis given here is based on the oral explanation given to me by Ts. Mönkh-Erdene, which I recorded in October of 2017 in Mongolia (Umlai daye, 2017 October 25., 00:18:36). xlii Byambaa (2004): 43, 00096; 44, 00097. For the explanation of the text given above I used the article on the text by Khorolbat lama (Khorolbat (2018)) and the explanation given on the text to me by Ts. Mönkh-Erdene lama of Dashchoilin monastery (Tib. bkra shis chos gling) of Ulaanbaatar Maan’ düwtaw sawmu, explanation of the text by Ts. Mönkh-Erdene lama, recorded 2017 October 26., 00:49:46.). xliii Khorolbat (2018): 61. xliv Khorolbat (2018): 61.

xlv This was often told to me during my fieldworks carried out in 2016 and 2017 on Mongolian after-death rites and their texts by the lamas interviewed on their connected ritual practice. xlvi Khorolbat (2018): 61. xlvii Khorolbat (2018): 65. xlviii Khorolbat (2018): 61, and the explanations given by Mönkh-Erdene lama. xlix The symbol consists of seven syllables and the additional three elements combined together and is used in the generation stage of Kālacakratantra practice in the form originally carved by Tāranātha (1575-1634). l For translating the Tibetan text, I consulted the version available at the BDRC collection: ma ṇi’i sgrub thabs zab mo. In khal kha rje btsun dam pa sku phreng rim byon gyi gsung ’bum. TBRC W2DB25419. Ulaanbaatar, Mongolia: r. byambaa, 2004. 1: 232- 240. rhttp://tbrc.org/link?RID=O2DB25419|O2DB25419C2O0094$W2DB25419 and the publication of Öndör Gegeen’s collected works published by Lokesh Chandra: Lokesh Chandra (1982) (according to the numbering of the original text, folio 84B-88B). The text is also available in the modern editions of the collected works of Öndör Gegeen Zanabazar, for example in the appendix of the newly published Mongolian translation of his works by Myagmarsüren (2018): 242-244; and it was also published recently in a new edition of various ceremonial texts by Soronzonbold and Pürevsükh (2015): 668-671. li Myagmarsüren (2018): 163-167. lii Khorolbat (2018). liii “Mani badmegiin magad utga.” Öndör gegeen Zanabazariin aildsan khoyor günzgii uwdis tüünii tailbar. The author, year, and publisher unknown. liv Khorolbat (2018): p. 61.-62, mentions all four commentaries. lv Tib. Ye shes rdo rje, the monastic name of Öndör Gegeen. lvi Tib. Ye shes bstan pa’i nyi ma was the third Jebtsundampa (1758–1773). However, the title gives this name as the author. lvii The analysis of the structure is based on the commentary by Agvaandorj tsorj of Ikh Khüree (taken from Khorolbat (2018), pp. 66-69., who used this commentary) and on the explanation of the text given by Ts. Mönkh-Erdene lama. lviii The names of the parts of the soyombo symbol are as follows: Tib. me, Mong. Gal (“fire”); Tib. nyi ma, Mong. Nar (“sun”);Tib. zla ba, Mong. sar (“moon”); Tib. chos ’byung, Mong. Choinjün (“the origin of the Dharma”); Tib. mda’, Mong. Süm (“arrow”); Tib. e waṃ, Mong. evaṃ (“thus”); Tib. nyis shad, Mong. khos shad (“double perpendicular stroke”). The parts of the last letter, called norov badam tamga, (“jewel lotus seal”) are the followings: Tib. nor bu, Mong. Norov (“jewel”); Tib. padme, Mong. Badam (“lotus”); Tib. nyis shad, Mong. khos shad (“double perpendicular stroke”). See Mönkh-Erdene (2004): p. 21-25. Many of these parts are mentioned in the text. lix Tib. sgo gsum (“the three doors”) are the body, speech, and mind. lx Tib. dus ngan, “bad time/crisis/degenerated time.” lxi Tib. thugs dam, tutelary gods. lxii Tib. gnyan, deities of the land, earth or mountains. lxiii Tib. rgyal bstan, Buddha, the Victorious One. lxiv The accumulations of merit and knowledge. lxv Tib. chos dbyings (Skrt. dharmadhātu), often translates as “the sphere of reality,” “the sphere of Dharma” or “absolute space.” lxvi Tib. rab ’byams, desigates the highest rank of the monastic, scholastic degree in Buddhist philosphy (Tib. dge bshes). lxvii Tib. ’bru gsum, ’three letters, three syllables’, stands for the three syllable mantra ōm āh hūm. lxviii Tib. rtsa brgyud bla ma. lxix Tib. yi dam zhi khro, Tib. yi dam (chosen, tutelary deity), Tib. zhi khro (“peaceful and wrathful”) deities. lxx Tib. rgyal ba’i dkyil ’khor (the maṇḍala of the Five Buddhas or Victorious Ones). lxxi Tib. gnas gsum (“three places,” “three abodes,” or “three worlds”): the head (body), the throat (speech), and the heart (mind). lxxii Tib. phyi dang nang gzhan (Mong. gadaad khiigeed dotnii busad) literally means the “outer, inner, and other;” is for Tib. phyi nang gsang (Mongolian gadaad dotno nuuts) which means the “outer, inner, and secret.” lxxiii Tib. mar gyur ’gro ba (“beings regarded as mothers” or “mother sentient beings”) refers to all sentient beings (as in one or several of their previous lives all beings had been born as females and had given birth). lxxiv Tib. srung ma, protector, Dharma protector. lxxv Tib. mi shis rgud pa, probably a correct form is mi shes rgud pa as Tib. mi shis means “inauspicious” or “bad luck.” Hence, the term would mean “a decline of inauspiciousness,” while with Tib. mi shes, (“ingorance”), the translation makes more sense, as “a degeneration of ignorance.” The only known modern Mongolian

translation by Myagmarsüren reads: “ül medekh doroitol” (“the degeneration of ignorance”); and the oral explanation given by Mönkh-Erdene lama reads: “ül medekhiin munkhag” (“the stupidity of ignorance”). lxxvi Tib. Lo ki sva rā ya. lxxvii Tib. skyabs sems, the abbreviation of Tib. skyabs ’gro and Tib. sems bskyed (“taking refuge and arousing bodhichitta”), Mong. avral (оduulakh) / itgel, setgel / bod’ setgel üüsgekh. lxxviii Tib. tshad bzhi is an abbreviation for tshad med bzhi; Mong. dörwön tsaglashgüi, the ’four immeasurables’, consisting of four lines. lxxix Tib. thabs shes. lxxx Tib. dus ’khor, dus kyi ’khor lo; Mong. Düinkhor. lxxxi Tib bde dgyes gsang stands for the following three deities: Tib. Bde mchog (Skrt. Cakrasaṃvara, Mong. Demchig), Tib. Kye’i rdo rje (Skrt. Hevajra, Mong. Jedor), and Tib. gsang ’dus (Skrt. Guhyasamāja, Mong. Sandui). lxxxii Tib. sgyu dra rid; Mong, khuwilgaan tor, ilbiin tor. lxxxiii Tib. Ma ya. lxxxiv Tib. Gshin rje’i gshed; Mong. Yamandag, Erlegiin daisan, ’enemy of the Lord of Death/Yama’, Yamāntaka or Vajrabhairava. lxxxv Tib. Rta mchog dbang; Mong. Khayankhirvaa. lxxxvi Tib. Yum chen mo lxxxvii Tib. phyag chen; Mong. Makhamudra. lxxxviii Tib. shin tu rnal ’byor; Mong. mashid yegüzer, Skrt. Atiyoga, ’the yoga of the innermost essence’. lxxxix Tib. sangs rgyas mnyam sbyor, the abbreviation for sangs rgyas thams cad mnyam par sbyor ba’i rgyud. xc Tib. dbu ma, Skrt. Madhyamaka, the Middle Way School. xci Tib. Rdo rje sems; Mong. Bazarsad. xcii Tib. Rdo rje ’chang; Mong. Ochirdary. xciii Tib. bla ma’i rnal ’byor; Mong. bagshiin yegüzer, or lamiin iog. xciv Tib. dngos grub, Skrt. siddhi, accomplishments, attainments. xcv Tib. rten la brten pa bzhugs, “sitting firm supported by support” means that the soyombo symbol explained in this work also relates to the Buddhas and their maṇḍalas. xcvi Tib. rten dang brten pa, “the support and supported” refers to the residence and a resident, the structure and inhabitants, and in this case to a maṇḍala and its deities. xcvii Tib. nor bu; Mong. erdene, chandmaan’. xcviii Tib. dang po’i sangs rgyas. xcix Tib. chos ’byung; Mong. Choinjün; also a name of a part of the soyombo symbol. c Tib. dpa’, heroe. ci Tib. shes bcu, an abbreviation for ye shes bcu. cii Tib. gsang sngags rgyal drug. ciii Tib. rgyal ba rigs drug, summary name for six buddhas. civ Tib. rgyal sras. cv Tib. sgrib, defilements, obstructions. cvi Tib. yig drug relates to the oṃ maṇi padme hūm mantra. cvii Tib. rdzogs rim; Mong. tögsgöliin zereg. cviii Tib. bde ba can; Mong. Divaajin, Skrt. Sukhāvatī, ’The Blissfull Realm’, the pure land of Amitābha (Tib. ’od dpag med) Buddha. cix Tib. sa lam (“the grounds and paths”), the five paths and the ten Bodhisattva Grounds (Skrt. bhūmi) a Bodhisattva advances through in the path to become a Buddha.