1. ’thim par bsam la ’di skad do | ||bso nga ni stag lha me ’bar ste | las ngan sdig can nyonongs (nyon mongs) khyod | lda ro ’di’i gzugs
2. la bkug | ’byung ba lnga la dus bslangs nas | mgo ba’i dug lnga tshang pa cig || yan lag bzhi la sgo ba bzhi |
3. dugnga (dug lnga) gnas lnga’i lda ro ’di | phyagi (phyag gi) sor mo lnga yis bslangs | lda ro bdud lnga bdud dang bcings | ling gā mar
4. bcings rgya gram chingsu (chings su) ’chings | lus chings | ngag chings | yid chings | ma ra ya nan rud bhyo || ces bcings ngo |
5. ling gā la rang gis rdzas ngan ma song bar byas la | gu gul gyis lha tshar rnaṃs ’khor bar bdugs la ’di skad do | || bso nga ni stag lha me
6. ’bar ste | gu gul nago’i (nag po’i) rdzas rgod ’di | dgregs (dgra bgegs) lingga bdug pa ste | ’dre bgegs ’byung po smyosu (smyos su) chugs | steng gi
The chant for the writing is over. And now the chant for binding the lda ro. Ideally, it should be recited for five different parts: once for the head, a second time for the two hands and a third time for the feet. Imagine this being diffused from the five poisons, and recite as follows. Hey! I am sTag la me ’bar. You, ill-fortuned sinners in your misery, I summon you into the effigy of this lda ro and take you at the same time as the five poisons: the head, which contains the five poisons in full, and the four limbs that are the four door-guards – this lda ro that has the five points representing the five poisons, I lift you with my five fingers and bind the lda ro, the five poisons and the demons together. Tie down the lingga, bind it crosswise: bind its body, bind its speech, bind its mind! (Mantras) Thus is the binding done. Do not let any of your own impurities be transferred to the lingga. Fumigate the ritual items (? lha tshar rnams) and the environs with frankincense and say as follows. bSo! I am sTag la me ’bar. With this dread substance, frankincense, fumigate the hostile obstructors and the ling ga; drive the ’dre demons, the obstructor demons and the ’byung po demons to distraction!
Line 1 and passim, lda ro: according to TY (26:49), lda ro may be a term from the Me nyag language. (In Lex it is mentioned as a clan name.) The term is sometimes applied to Mi bdud, who is one of the main Bon protectors. He is the enemy-protector (i.e., protector from enemies) of the practitioner – “lDa ro bon gyi sgra bla la...”. See also the term lda khrom (?). Here it apparently indicates a type of demon, and from the context is being applied to the gyi gran log pa.
Line 3, lda ro bdud lnga: this has been read as lda ro dug lnga.