Sri mnan khyad par can

1. §§§ | |          §          | |ston pa gshen rab sku la phyag ’tshal lo | dar sri gnon pa’i cho ga la
2. rdzas bsag pa ni | mda’ dar g.yang gzhi dkar nag bal mtshon | sho gcig me long ’bras zan thug pa mar khu’i bog
3. ras rdza lung skes theṃs bye ma’i la dgu | sde’u dkar nag bcas brtsos sgong pa re ba stag pa | glang ma zas sna mar
4. chang |; dbal bshos rtse dgu’i dbang skur la sogs bsogs | gnan pa’i thod pa la | stag g.yag spyang gsuṃ | sprel ra
5. khyi gsuṃ; bya sre mong byi ba’i thod pa dgu’o | ’gal ba dang mnyaṃs la gnan | thod pa’i dpral bar rdoer (rdo rje) rgya gram bris |
6. ltag pa la g.yuung (g.yung drung) rgya graṃ | ’tshus pa la khraṃ rgya graṃ bris | ’graṃ pa de la bon chos rtsis gsuṃ gyis ’ching zer ba bri

Hoṃage to the presence of the Teacher gShen rab. As for the requisites to be collected for the ritual for the cereṃony for the subjugation of the dar Vampire: an arrow with coloured cloths, a black and a white base for the g.yang, coloured wool; a die, a mirror, cooked rice, noodles, a bog ras of melted butter, some “slaty valleys”, a step-ladder, nine passes made of sand, white and black pebbles, balls of wool dyed with madder, birch [wood], willow [wood], different varieties of food, buttered beer, [requireṃents for an initiation] of the nine-pointed dbal bshos [torma]—these should be gathered together. The skulls for the subjugation are the following: tiger, yak and wolf – those three; monkey, goat and dog—those three; bird, weasel and rat—nine in all. The subjugation should be done together with the firebrands. Draw a crossed vajra on the forepart of the skull, a cross of swastikas on the occiput, and a tally-stick cross on the part of the skull between the nose and the eyes (tshus < mtshul pa); write “bind with Bon, Buddhism and divination (rtsis),” those three.

Note
Line 6, khram rgya gram, “tally-stick cross”: this may be either a cross with parallel lines, or some other arrangement of crosses such as hatching.

Footnotes

1. ^ This may be either a cross with parallel lines, or some other arrangement of crosses such as hatching.

1. dur sri thaṃd (thams cad) kyis=| ma ra ya chings chings nan nan | ces briso (bris so) | ling+ga’i spyi bor ōṃ | snying khar tri | pung pa g.yas yyon (g.yon)
2. la pung zhes bris | mchan khung g.yasu (g.yas su) khri | g.yon du huṃ | bla la bla dag ’doṃsu (’doms su) rbad zhes bris | mnan pa’i dus su bsrung ma la gtoṃr ma (gtor ma) 
3. ’bul; lha bro rdung | gzir mnan legs par bya | de ltar byas pa’i yon mchod bkris (bkra shis) la zhal gro’o | | |kyai ston pa gshen
4. rab mi bo yis | sri yi yas dang rdzas bsags ste | sri dang po zur gsuṃ ’og tu ni | dkarg (dkar nag)
5. ri mo rgya’i btab | srin mo gso’ ba ’di ltar gso | nyon cig dam sri mgo dgu ma | khyod
6. srin yul mun pa’i gling na mi gdugam (gdug gam) | rgya mtsho’i nang na mi drang ngam | (+) sa rim pa dgu’i
7. (+) ’og tu mi ’dugaṃ (’dug gam) | srin mo nag mo ’dug pa ni | sa rim  pa)

of all the Tomb Vampires…(rpt); ma ra ya chings chings nan nan/ this is what is to be written. On the crown (spyi bo) of the linga write AUM; on the heart, KHAR TRI; on the right and left shoulders PUNG; in the right armpit KHRI, and in the left HUM; on the limbs (bla < brla) BLA DAG; on the privy parts write RBAD—this is to be written. When [the vampire] is being subjugated, tormas should be offered to the protectors, and a sacred dance performed (lha bro brdung); it should be thoroughly pressed down. Doing this will be fortunate and auspicious for the patron and the priest.

Kyai! After accumulating all the ritual items and requisites for the vampire [subjugation ritual] of sTon pa gshen rab, for the first vampire [or, as for the vampire, first:] black and while seals should be attached to the bottom of the triangle. The feeding of the srin mo should performed as follows. Listen, Nine-headed Word-breaking Vampires! Are you not in the dark continent, the land of the srin demons? Are you not cold in that ocean? Are you not at the bottom of the nine levels? Black demoness, you who are dwelling there, under the nine levels,

1. mthu btsan nas | sri ni byung yang bu mo byung | ltas ngan bu mo ya so can | khog pas nang
2. nas ya so skyes | pha’i khros nas thal dong nang du skyur | ma’i gces nas pang du blangs | slar
3. la bu mo khyug de byung | ma’i (rjesu) rjes su gsos pa dang | de la pha’i ming btags pa | sbas pa’i bu mo thal
4. mdog ma | de la ṃa’i ṃing btags pa | khro mo nag mo ro lang ma | de la ming po’i ming btags pa |
5. bu mo ma gsos legs ma yis | de la zhang po’i ming btags pa | srin mo daṃ zur legs ma yin |
6. rgung lo dgu ni lon tsaṃ na | mi yul gling du ’gro’o zer | srin mo dam zur legs mo ste | na

The mother’s prayer was more powerful, and she bore a vampire, she bore a daughter: an ill-omened daughter with upper teeth, teeth that had grown while she was in her mother’s belly. The father was enraged, and flung her into a pit of ashes. Her mother cared for her, she took her to her bosom, and the girl again quickened and came to life. The mother later looked after her, and the father gave her a name: Ash-coloured Girl who was Buried. The mother gave her a name, Black Raging Woman, Risen Corpse; her brother gave her a name, Lovely Uncared-for Girl. Her maternal uncle (zhang po) gave her a name: Demoness Fine Girl who Shirks her Commitments. When she reached the age of nine, she said, "I shall go to the land of humans". And the Demoness Fine Girl who Shirks her Commitments

Notes
Line 5, zhang po, “maternal uncle”: it should be noted that in certain Tibetan areas – such as Mustang – the term zhang po denotes “sister’s husband”. In a society that practised a restricted form of matrilateral cross-cousin marriage the clan of both mother’s brother and sister’s husband would of course be the same.

Line 5, dam zur legs ma, Fine Girl who Shirks her Commitments. The translation is tentative, based on the reading of zur as bzur.

1. pa’i mi dkar khyod | da nang ’ong ba gang nas ’ong | do nub ’gro ba gang du ’gro | pha’i ming la ci
2. skad zer | ma’i ming la ci skad zer | khyod rang ming la ci skad zer | rus pa’i ming la ci skad zer |
3. khyod ni btang pa su’i btang | khyod ni don pa su la don | bu mo de skad smras pa dang | ston pa gshen
4. rabs zhal na re | bu mo na chung mdzes gdug khyod | g.yu yi lan phan mdzes ma can | da nang
5. yong ba gang nas ’ong | do nub ’gro ba gang du ’gro | pha’i ming la ci skad zer | ma’i ming la ci=|
6. khyod rang ming la=| rus pa’i ming la=| zhang po ming la=| ming po’i ming la=| khyod ni btang pa su’i

white rider on your white horse, where have you come from this morning, and where are you going tonight? what is your father’s name? What is your mother’s name? What is your name? What is the name of your bone, your clan? Who was it that sent you? For whom have you come?” So said the girl, and sTon pa gShen rab replied, You, beautiful young woman, you with the beautiful turquoise-braided plaits (lan phran), where have you come from today, where will you go tonight? What is your father’s name? What is your mother’s name? What is your name? What is the name of your bone, your clan? What is the name of your mother’s brother (zhang po)? Who was it

1. do nub ’gro ba srin yul gling du ’gro | | pha ni gshen lha ’od dkar yin; ma ni gshen za brgyan
2. can yin | nga rang gshenb (gshen rab) mi bo yin | nga’i rus pa gshen yin no | | btang pa pha ma gnyis kyis
3. btang |; don pa phung sri yongs la don | | srin pho rigs thaṃd (thams cad) bsod du ’gro | | mo rigs thaṃd (thams cad) bzung zhing gnon |
4. chung rigs thaṃd (thams cad) za ru ’gro | | bu mo khyod kyang mi btang ngo | | gser gyis gri chung ’jur gyis bton | | bu
5. mo’i mthong rtsar tsir gyis bzung | bu mo ma gsos legs mo khyod | | tshig gsuṃ smra na drang la smros |
6. goṃs gsuṃ khyod la ’gro dbang med | de skad ces ni smras pa dang | daṃ sri nag mo had kyis sngangs | daṃ

and tonight I shall go to the realm of the Demons; my father is gShen lha ’od dkar, my mother is gShen za brgyan can, and I myself am gShen rab mi bo. My bone, my clan, is gShen; as for who sent me, it was my father and mother who sent me. It is for all Vampires of Defeat that I have appeared, and I am going to kill all male demons, and I am going to capture and oppress all their womenfolk, and to eat all their children. Nor shall I spare you, girl!” And all at once (’jur gyis) he drew his dagger, and he seized the girl firmly by her chest. “You, Lovely Uncared-for Girl, if you have a few words to say, say them with sincerity; you have no power to go even a few steps.” So he said, and the black Demoness was suddenly terrified;

1. tsha’o yin | khyod kyis rus pa she za yin | nga’i rus pa gshen yin no | | gshen dang she za sru mtshan
2. yin; ’u rang sru mtshan ’phrad pa la | bsad dang bcad pa ga la srid | ’u rang gnyis po mched gcig bya |
3. dbal bshos rtse dgu mgo la bzhag | sna chu thig gsuṃ khang du btang | nga yang srin yul gling du mi ’gro’o |
4. khyod mi yul gling du ma ’gro cig | nam zhig dus kyis tha ma la | nga la dgos pa’i dus ’byung na |bos na khyi’i sla bar shog | | bzung na lug bas sla bar shog | | steg na bal bas yang bar shog | | mnan
5. na sa’i non par shog | | bzang po de ni chad yin no | | ngan pa de ni chad ma yin | mna’ ni lto ru

nephew (tsha’o). Your clan is She za, and mine is gShen. gShen and She za are sru and mtshan. At this meeting of ours, of maternal aunt and nephew, how could there be killing or harming? The two of us are relatives (mched gcig); let us place the Blazing Nine-pointed Torma on our heads, let us pour (btang) three drops of oath-water (sna chu < mna’ chu) into our bellies (khang < khong). Neither shall I go to the realm of the demons, nor shall you go to the realm of humans. If ever, in the distant future, there is a time when the need arises, if I call you, come more readily than a dog; if I seize you you must be easier to catch than a sheep; if I lift you, may you be lighter than wool; if I tread you down, be more treadable than the earth; [To do] good things is our agreement; [doing] bad things is not in our agreement. Do not

Note
Line 1, sru mtshan (< tshan): for the significance of these terms see the discussion in the Introduction. The translation “maternal aunt and nephew” is tentative, and a case can be made for interpreting them as female and male matrilateral cross-cousins.

1. bshos;; de nas srin dang srid du bshos | | gser ri gong ma’i gangs ’tshaṃsu (’tshams su) | mi srid srid pa’i tho cig
2. la; shel rgong dkar po cig tu srid | shel gyis mi po dkar po byung | chibsu (chibs su) shel rta dkor (dkar po) chibs |
3. phyag na shel zhags dkar po bsnaṃs | snga zhags mda’ ltar ’phen cing | phyi zhags ’brug ltar ’dril | gser
4. skyeṃs ser po’i mchod pa ’bul | g.yu skyeṃs sngon po mchod pa ’bul | ngan pa sri’i rgyab brten ma
5. mdzad cig | yang gcig mi srid srid pa’i thog ma la | gzi’i mi po gcig byung pa | chibsu (chibs su)
6. gzi rta rkang gsuṃ chibs | phyag na gzi’i zhags pa thogs | snga zhags mda’ ltar ’phen cing | phyi zhags

then separate into srin and srid; at the boundary of the glaciers of the supreme golden mountains, at the point of being and non-being, a white crystal egg came into being, and a white crystal man appeared. He rode a white crystal horse as his mount, and in his hand he held a white crystal noose. First he flung the noose like an arrow, then the noose wound around like a dragon. (I?) make offerings to you of the yellow libation of turquoise; (I?) make libations to you of the blue libation of turquoise. Do not support the evil vampire! And again, at the very beginning of existence in non-existence,  there appeared a man of agate (gzi). As his mount he rode a three-legged horse of gzi, and in his hand he held a noose of gzi. First he flung the noose like an arrow, then

1. ltar ’phen cing | phyi zhags sbrul ltar ’dril yi | gser skyeṃs ser po mchod pa=| g.yu skyeṃs sngon po’i mchod
2. pa=; ngan pa sri’i rtyabrten (rgyab brten) ma mdzad gcig | yang gcig srid pa’i tho gcig la | phu’o ya bla bdud po
3. bcrug (bcu drug) byung | bu mo ma bla bdud mo bcrug (bcu drug) byung | rtsangng (rtsang gtsang) skyes bu ’khors (’khor bcas) la | gseerṃs (gser skyems) ser po’i mchod
4. pa=| g.yu skyeṃs sngon po mchod=; ngan pa sri’i rgyabrten (rgyab brten) ma mdzad gcig | gser la yton (yon tan) lnga dang
5. ldan; me la bsregs kyang mi tshiggo (tshig go) | sa la sbas kyang sa kyi mi rdulo (rdul lo) | chu la bcug kyang mi khyer ro |
6. rlung la brim kyang mi bskyod do | shing gis brdung kyang mi chago (chag go) | chang la yton (yon tan) lnga dang ldan | lce la

he casts the noose like an arrow, and then the noose winds like a snake. I offer you the yellow libation of gold, I offer you the blue libation of turquoise. Do not support the evil vampire! And again, at a point of coming into being, there appeared the sixteen Ya bla bdud po brothers, there appeared the sixteen Ma bla bdud mo daughters. To [you], the earth-god rTsang rtsang (or gTsang gtsang) and your retinue of men, I offer the yellow libation of gold, I offer the blue libation of turquoise. Do not support the evil vampire! Gold has five virtues: if it is heated in the fire, it does not burn. If it is buried in the earth it is not turned to dust (? rdul) by the earth; if its placed in water it is not swept away; if it is held out in the wind it is not stirred; if it is beaten with wood it is not broken. Chang has five

Note
For a well-known Tibetan eulogy of chang, see Klong chen rab ’byams pa’s Chang gi yon tan a bsngags pa bdud rtsi’i zil mngar ma. In Collected Miscellaneous Writings (gsuṅ thor bu) of Rgyal-ba Kloṅ-chen Rab-’byams-pa. Paro, Bhutan: Lama Ngodrub and Sherap Drimey, 1982, vol. 2, 328.3–331.6. An English translation by Kurtis Schaeffer can be found in Sources of Tibetan Tradition, pp. 474–77.

1. de gnyis srid du gcig sprul pa/ bu mo sman za kyur ma kyur/ de su dang su’i khabsu (khabs su) bzhes/ rgya

2. rje rgyal po’i khabsu (khabs sbzhes/ lo cig lon pa’i bu gcig skyes/ mo rang rnyid pa’i rmi laṃ la/ mo

3. rang a ma ’ong bar rmis/ khyod kyis bu rdzi ngas byed zer/ nyaṃs nas khyer ste song bar rmis/ bu ru

4. ma sos chung nas shi/ nasu (nas su) ma smin srug tu zad/ bya ru ma byung sgong nga chag/ rtsi ru ma byung

5. dbyar du skam/ yang lo gnyis lon pa’i bu gcig skyes/ mo rang gnyid pa’i rmis laṃ la/ mo

6. rang a che ’ong ba rmis/ khyod kyis bu rdzi ngas byed zer/ nyaṃs na khyer ste song par rmis/ bu ru ma

and those two produced a child: a daughter, sMan za kyur ma kyur. And who took her as his wife? It was rGya rje rgyal po who took her as his wife. After one year had passed, a son was born. She had a dream, and dreamed that her mother came. “I shall be the nursemaid of your child,” she said. She dreamed that mother took the child with her, and left. It was not reared into childhood, and died in infancy; the shoots did not ripen into barley, but withered as green grain; there was no bird, for the egg was broken; there was no fruit, for it shrivelled in the summer. After two years had passed, again a child was born. She had a dream, and dreamed that her elder sister came. “I shall be the nursemaid of your child,” she said. She dreamed that [her elder sister] took the child with her, and left. It was not reared into childhood,

1. ma sos chung nas shi | nasu (nas su) ma smin srug tu zad | bya ru ma byung sgong ba chag | rtsi ru ma byung dbyar
2. nas skaṃ | yang lo lnga lon pa’i bu gcig skyes | mo rang gnyis pa’i rmi laṃ la | mo rang nu
3. mo ’ong bar=| khyod kyi bu rdzi ngas byed zer | nyaṃs nas khyer ste song par rmis | bu ru ma sos chung
4. nas shi | nasu (nas su) ma sṃin srug tu zad | bya ru ma byung sgong ba chag | rtsi ru mi smin dbyar nas skaṃ |
5. yang lo drug lon pa’i bu=| mo rang gnyid pa’i rmi laṃ la | mo rang bu mo yong ba rmis | khyod kyis
6. bu rdzi ngas byed zer | nyaṃs na khyer de song bar rmis | bu ru ma sos chung nas=| nasu (nas su) ma sṃin

and died in infancy; it did not ripen into barley, but withered as green grain; it did not become a bird, for the egg was broken; it did not become a fruit, but dried in the summer. After five years had passed, again a child was born. She had a dream, and dreamed that her younger sister came. “I shall be the nursemaid of your child,” she said. She dreamed that [her younger sister] took the child with her, and left. It was not reared into childhood, it was not reared into childhood, and died in infancy; the shoots did not ripen into barley, but withered as green grain; there was no bird, for the egg was broken; there was no fruit, for it shrivelled in the summer. After six years had passed, again a child was born. She had a dream, and dreamed that her daughter came. “I shall be the nursemaid of your child,” she said. She dreamed that [her daughter] took the child with her, and left. It was not reared into childhood, but died in infancy; the shoots did not ripen into barley,

1. bya ru ma byung sgong ba chag | rtsi ru ma smin dbyar du bskaṃ | yang lo dgu lon pa’i bu gcig skyes | thuṃ thuṃ
2. gnyid pa’i rmi laṃ la | mo rang khyiṃs tshes rgan mo de’i | khyod kyis bu rdzi nga byed zer | nyaṃs na khyer de song
3. par rmi | bu ru ma gsos chung du shi | nasu (nas su) ma smin srusu (srus su) zad | bya ru ma sṃin sgong ba chag | rtsi ru
4. ma byung dbyar du bskam | de nas ma dang nyam nang yud tsaṃ la | ral pa mun nag thibse (thibs se) thibs | stag
5. thul khra bo gosu (gos su) gon | gzigis (gzig gis) thige (thig le) bdan du bting | steng na khyo ltas khyo yang med | chan du bu ltas
6. bu yang med | bu dgu pha dgu za ba’i ser mo khyod | mi yis mthong na ngo re tsha | sus kyang mthong na skyug

there was no bird, for the egg was broken; there was no fruit, for it shrivelled in the summer. After nine years had passed, again a child was born. In a dream she had in a light sleep, her neighbour, an old woman, said, “I shall be the nursemaid of your child.” She dreamed that [her elderly neighbour] took the child with her, and left. It was not reared into childhood, and died in infancy; the shoots not ripen into barley, but withered as green grain; there was no bird, for the egg was broken; there was no fruit, for it shrivelled in the summer. Then after dwelling for a short time with her mother, with black matted locks thibs se thibs, she donned a striped tiger-skin and spread out the spotted hide of a leopard as a seat. “There’s no sign of any husband above you, and there’s no sign of any child next to you. You harridan (ser mo), who have devoured your nine children, and your nine husbands, whoever saw you would be ashamed! Whoever saw you would vomit!

1. de na skyo ba’i yar la shog | | rgya ṃtsho’i gting nas mi graṃng (grang ngam) | de na grang na yar la shog | | sa riṃs pa
2. dgu’i ’og tu mi lci aṃ | de na lci na yar la shog | | nga’i bod pa’i gnas ’di na | za ba’i zas tshad
3. ’di na yod | | btung ba’i btung tshad ’di na yod | | gos ba’i gon tshad ’di na yod | | skyo dus dga’ rog
4. ’di na yod | | sru mo sa rims pa dgu’i ’og nas ’ong tsam na | chu srin spir du rdzus la shog | | sa
5. rims pa gcigis (gcig gis) steng du thon tsam na | stag grus mo gcig tu rdzus la shog | | gnyisyi (gnyis kyi) steng du
6. thon tsaṃ na | dom nag gcig tu rdzus la shog | gsuṃ gyis steng du thon=| g.yag rog po cig

Instead of feeling sad there, come up! Are you not cold in the depths of the ocean? If you are cold there, come up! Do you not feel weighed down under the nine levels of the earth? If they are heavy on you, come up! Here, in the place to which I’m calling you, there is as much food as you can eat; there is as much to drink as you wish, and all you would want to wear, and a beloved one for when you are sad. Maternal Aunt, once you have come from beneath the nine-tiered earth, take the form of a sea-sprite and come. When you have emerged onto the first level of the earth, take the form of a stag grus mo and come! Once you have emerged onto the second level of the earth, take the form of a black bear and come! When you have emerged onto the third level, take the form of a black yak and come!

1. ’og la=| dung khyiṃs nang du nyal gyin=| phye mar ’o kol za ba’i=| mar chang skyogsu (skyogs su) ’thung gyin=|
2. gser gyis gyad rdo skyur gyin=| dung gis cho lo rtsis gyin=| mar khu’i bog ran za gyin=| bca’
3. bco kraṃ kruṃ cha ba’i shog | thug pa sno^gs (sna tshogs) ’thung ba’i=| sgong ba kha med tshol gyin=| rde’u dkarg (dkar nag)
4. thu ba’i=| rgyab nas rlung dmar tshub la=| mdun nas mun nag tshub la=| gzhals (gzhal yas) dkyilor (dkyil ’khor) lta
5. ba’i=| gser gyi ri bdun lta ba’i=| me chu gnyis la lta ba’i=| ban bon chos la nyan pa’i=|
6. rta nag gcig la zhon la=| thang nagig (nag gcig) la rgyug la=| dngul dkar me long lta ba’i=| glu dbyangs

clouds; come and sleep in this conch house; come and eat this buttered tsampa with boiled milk; come and drink this buttered chang from the ladle; come, and fling these golden boulders; come and cast these conch-shell dice; come and eat this pat of melted butter; come, chew and munch on this meat; come and drink this rich soup; come and seek this egg, that has no opening; come and select these black and white pebbles; come, with the red storm whirling behind you; come and look at this citadel, this mandala; come and look at the seven golden mountains; come and look at the fire and the water; come and listen to the teachings of the Buddhist and Bonpo priests; come, riding a black horse; come, racing a black eagle; come and look at this mirror of white silver;

Note
Line 2, bog ran: the term appears on fol. 1v as bog ras. The fact that at both appearances the text specifies “melted butter” (mar khu) suggests that the term bog ran/bog ras may refer to not to a cloth wrapping (< ’bog ras) but rather to some butter-based delicacy.

1. dung gis cho lo rtsis ba=| rdi’u dkar nag thu ba=| rgyab nas rlung dmar ’tshub pa=| mdun nas
2. mun nag ’thibs pa=| gser gyis ri bdun ltas pa=| me chu gnyis la ltas pa=| ban bon
3. chos la nyan pa=| ca co kraṃ kruṃ ’cha’ bar=| sgong ba kha med tshol ba=| rta nag cig la zhon=|
4. thang nagcig (nag gcig) la rgyug pa=| dngul dkar me long ltas ba=| dga’ rogs mang po ’phrad pa=| dga’
5. ba’i lha bro khrab pa=| dga’ ba’i snying gtaṃ smra ba=| rgya spos dud pa’i bdug pa=| rmi laṃ ma rming dgu
6. yang rming | dgu gnyis log po bcyod (bco brgyad) rmi | rmi laṃ mi ngan rmi laṃ bzang | nang par naṃ langs rgung

she dreamed she was casting conch-shell dice; she dreamed she was choosing (?) white and black pebbles; she dreamed that a storm was whirling at her back, and that the darkness was gathering in front of her; she dreamed that she saw the seven golden hills; she dreamed that she saw the fire and the water; she dreamed she was listening to the teachings of the Buddhist and Bonpo priests; she dreamed she was chewing, crunching and munching; she dreamed she was looking for eggs, that have no opening; she dreamed she was riding a black horse; she dreamed she was running on a black plain; she dreamed she was looking at a mirror of white silver; she dreamed she met many beloved ones; she dreamed she was dancing a delightful divine dance; she dreamed  she was having a delightful intimate conversation; she dreamed of the sweet fragrance of Chinese incence. Nine times did she dream a dream she had never dreamed before; she dreamed it twice nine, eighteen times, not a bad dream, but a sweet dream; the next morning, at the

1. thon pa yin | rdza lung dgu la ’dzul ba ste | sri lung dgu la ’dzul ba yin | dung khyiṃs nang
2. du nyal ba ste | khyi thod skya ṃor nyal ba yin | sprin nag ’og tu nyal ba de | re ba nago’i (nag po’i)
3. gtuṃ pa yin | gzha’o^n (gzha’ ’tshon) lus la ’khyil ba ste | bal mtshon sna lnga’i bcings pa yin | rgya spos
4. dud pa bdug pa ste | rdzas ngan dud pa bdug pa yin | gser gyis gyad rdo kyur pa ste | ’bras ser
5. gyad rdo kyur pa yin | phye mar ’o skol za ba de | rang sha rang gis za ba yin | mar chang skyogs
6. la ’thung ba ste | rang khrag rang gis ’thung ba yin | ca co kraṃ kruṃ ’cha’ ba ste | rang rus rang gis

emerged from beneath the nine-tiered earth. As for your entering the nine slaty valleys, you actually entered the nine valleys of the vampire; sleeping inside a conch-shell house, was actually you sleeping inside the pale skull of a dog; sleeping beneath a black cloud was you being wrapped up in a black goathair sack; the rainbow colours that swirled about your body – that was you being bound with wool of five colours; the sweet-smelling Chinese incense – that was the smell of the smoke of the five bad requisites; throwing the golden boulders – that was the casting of the boulders of rice-hail; eating buttered tsampa with boiled milk – that was you eating your own flesh; drinking buttered chang in a ladle – that was you drinking your own blood; chewing, crunching and munching – that was you

Note
Lines 4–5: ’bras ser gyad do, “boulders of rice-hail”: possibly a reference to the grains or stones that are thrown as magical missiles (thun) in the course of the ritual.

1. me chu gnyis la lta ba de | tsha grang dmyal bar chud pa yin | bon dang chos la nyan pa de | rnaṃs
2. smin dge sdig bshad pa yin | dga’ rogs mang po phrad pa de | ’u rang ma sṃad dgu po yin | dga’
3. ba’i bro glu khrab pa ste | khyod slu ba mkhan gyi slu ba yin | bu mo rmi laṃ mi bzang rmi laṃ ngan | song
4. par mi drag bros pa drag | bros par mi drag yib par drag | de skad smra nas gab tu bcug | bu
5. mo daṃ zur legs ma de | lcags mkhar sgo med nang shed du | gser sgroṃ nang du nyal du bcug | de nas sri
6. gab pa dang ’gugs pa dang | bros nas bgugs ’ded la ’di skad do | bswo ’byung po las ngan gnod byed khyed | khyod

the fire and water you saw – that was you being plunged into the hot and cold hells; the sacred teachings of the Bonpos and Buddhists that you heard – that was an explanation of the ripening of your virtues and sins; your meeting with many dear friends – those were your nine kinswomen; that delightful singing and dancing – that was the enticement of your deceivers! My daughter, that was not a good dream, that was a terrible dream! Rather than go on you should flee; rather than fleeing you should hide!” And with these words she concealed her daughter. She laid her down, her daughter Lovely Girl who Shirks her Commitments, in a doorless iron castle, inside a golden box.

Then for the concealment and the fetching of the vampire, and for chasing it back after it has fled, recite as follows: bSwo! Ill-fated, noxious demon!

1. sri bros na | sha ba’i ṃgo can khyod song la | ri spang ’tshaṃs nas sri=| roṃ po’i rdza la sri bros
2. na; spyang khu’i mgo can khyod=| rdza’i seb nas sri khug cig | brag dmar logs la sri bros=|
3. srin bya’i ṃgo can khyod=| brag dṃar gdong nas sri khug=| sribs ri nag la sri bros=| gtuṃ
4. chen doṃ mgo khyod song=| sribs ri nags nas sri=| drurod (dur khrod) nags la sri bros=| wa mo’i
5. mgo can khyod=|  drurod (dur khrod) gnas nas sri=| rgya mtsho’i gting du sri=| sraṃ chen gong sngon khyod song=|
6. rgya mtsho’i gting nas=| sa gzhi dkyil du sri bros=| phag rgod mgo can khyod=| sa gzhi’i

go, deer-headed one, and retrieve her from the alpine pastures! If the vampire flees to the massy clay-slate, go, you with the wolf’s head and fetch her back from the midst of the clay-slates! If the vampire flees to the side of the red cliffs, go, little owl (srin bya) and bring her back from the face of the red cliffs! If the vampire flees to the dark shaded hillside, go, you with the head of the raging bear, and fetch her from the dark shaded hillside! If the vampire flees to the cemetery forest, go, fox-headed one, and fetch her from the cemetery! If the vampire flees to the bottom of the ocean, go, great otter with the blue gong, and fetch her from the depths of the ocean! If the vampire flees to the centre of the earth, go, you with the head of the wild boar, and

Note
Line 5, gong: meaning unknown: “with the blue gong/gang” is a recurrent epithet of the otter in this text.

1. shi shi; brlag na sri ngan gar brlag brlag | ngan pa sri’i rmi laṃ la | ri spang ’tshaṃsu (’tshams su) bros nyaṃs
2. na; sha ba rwa bcu’i thod par=| shi na sri ngan gar shi shi | brlag na sri ngan gar rlag rlag | ngan
3. pa sri’i rmi laṃ la | brag dmar logs la bros nyaṃs=| ’ug pa’i thod par sri mnano (mnan no) | shi na sri
4. ngan gar shi=| brlag na sri ngan gar rlag=| ngan pa sri’i rmi laṃ la | g.ya’ dang rdza la bros nyaṃs=|
5. g.ya’ dang rdza la bros pa na | gong gsuṃ rgyug pa’i thod par mnan | shi na sri ngan gar shi shi |
6. brlag na sri ngan gar brlag=| ngan pa sri’i rmi laṃ la | sa ghzi’i dkyil du bros nyaṃs na |

it doesn’t matter where she is destroyed. The evil vampire dreamed: if she thinks about fleeing to the boundary of the hills and the meadows, she will be buried in the skull of the ten-tined-antlered deer. If the evil vampire dies, it doesn’t matter where she dies; if she is destroyed, it doesn’t matter where she is destroyed. The evil vampire dreamed: if she thinks about fleeing to the red cliff face, she will be buried in an owl’s skull. It doesn’t matter where the evil vampire dies, it doesn’t matter where she is destroyed. The evil vampire dreamed: if she thinks of fleeing to the slates and the schist, if she flees to the slates and the schist, she will be buried in the skull of a blue sheep. It doesn’t matter where the evil vampire dies, it doesn’t matter where she is destroyed. The evil vampire dreamed: if she thinks about going to the centre of the earth

Note
Line 5, TY gong gsum rgyug pa – probably an epithet of the blue sheep, gna’ bo: perhaps “that which runs on the three high places”? See also w24051-/03/581, with Boord’s comment.

1. sraṃ gong sngon thod par=| shi na sri ngan gar shi shi | brlag na sri ngan gar brlagg (brlag brlag) | ngan pa sri’i rmi laṃ
2. la; rtsig pa’i bseb tu bros nyaṃs te | rtsig pa bseb tu bros pa=| byi ba zang ma’i thod par=| shi
3. na sri ngan gar shi shi | brlag na sri ngan gar brlagg (brlag brlag) | ngan pa sri’i rmi laṃ la | theṃ pa’i ’og tu
4. bros nyaṃs=| theṃs pa’i ’og tu bros pa=| mi ’chor g.yagis (g.yag gis) thod par=| shi na sri ngan gar shi shi |
5. brlag na sri ngan gar brlag=| ngan pa sri’i rmi laṃ la | thab ka’i ’og tu bros nyaṃs=| thab ka’i
6. ’og tu bros pa=| gu gu khyi’i thod par mnan | shi na sri ngan gar shi shi | brlag na sri ngan gar

she will be buried in the skull of the otter. It doesn’t matter where the evil vampire dies, it doesn’t matter where she is destroyed. The evil vampire dreamed: if she thinks of fleeing to the midst of the stone walls, if she flees to the midst of the stone walls, she will be buried in the skull of the mouse. It doesn’t matter where the evil vampire dies, it doesn’t matter where she is destroyed. The evil vampire dreamed: if she thinks of fleeing beneath the doorstep, if she flees beneath the doorstep, she will be buried, with no escape, in the skull of the yak. It doesn’t matter where the evil vampire dies, it doesn’t matter where she is destroyed. The evil vampire dreamed: if she thinks of fleeing beneath the stove, if she flees beneath the stove, she will be buried in the skull of a puppy. It doesn’t matter where the evil vampire dies, it doesn’t matter where she is destroyed.

1. du mi sdugṃ (sdug gam) | de nas drong la yar la shog | | sa riṃs pa dgu’i zhabs la mi lci’aṃ | de nas lci na
2. yar la shog | | gzha’^on (gzha’ ’tshon) lnga’i dbusu (dbus su) shog | | sprin nag gtibs pa’i ’og tu shog | | dung khyiṃs nang du
3. nyal gyin shog | | gser gyi skas la ’dzeg gyin shog | | bye ma’i la dgu rgal gyin=| rdza lung dgu
4. la ’dzul la=| sri zas khaṃsuṃ (khaṃs gsuṃ) za ba’i=| sri chang hub gsuṃ ’thung ba’i=| phye mar ’o skol za
5. ba’i shog; mar chang skyogs la ’thung ba’i=| gser gyis gyad rdo skyur ba’i=| ca co kraṃ kruṃ ’cha’
6. ba’i=| mar khu’i bog ran za ba’i=| thug pa sno^gs (sna tshogs) ’thung ba’i=| sgong ba kha med tshol ba’i=|

Are you not suffering in the poison-lake of the vampires? Rise up straight out of there! Do the nine levels of the earth not weigh upon you heavily? If it weighs on you, rise up! Come into the midst of these rainbows; come beneath these dark massing clouds. Come and sleep in this conchshell house; come, climbing this golden ladder/ staircase; cross the nine sandy passes and come! Enter the nine slaty valleys and come! Come and eat this vampire food, abundant as the three worlds! Come and drink this vampire beer in three draughts! Come and eat this buttered tsampa and boiled milk! Come and drink this buttered beer by the ladle! Come, casting golden boulders! Come, crunching and munching! Come and eat this ball of melted butter! Come and drink this soup with many ingredients! Come and seek for this egg, that has no opening!

1. grogs pa’i gzhung la shog | | bka’ la ma ’da’ dam la shog | | ces byas la sri bkugo (bkug go) | da ni thod rabs
2. ’byung ste; srin mo nag mo des | sri dong nas lan zhuso (zhus {so}) pa’o | ston pa gshenbs (gshen rabs) tshur gson dang | ngas ni dri
3. ba btang ba’i tshogs | btang rung mi gnod lha btsan yin | sngon gyi skal po (dang) la | sri zhes bya ba
4. ming yang med | btsan zhes bya ba mtshan yang med | sri zhes bya ba yod pa na | dang po pho sri
5. gang nas langs | pho sri rdzu ba ci ru rdzu | pho sri mnan pa gang du mnan | mo sri langs pa gang nas
6. langs; mo sri rdzu ba ci ru rdzu | mo sri mnan pa gang du mnan | chung sri langs ba gang nas lang |

in accordance with our friendship! Do not stray from the word, but come in accordance with your commitment. With these words, perform the summoning of the vampire. Next is the Story of the Skulls, in which the black demoness replied as follows from the vampire-pit: sTon pa gShen rab, hear me! I have a host of questions, but even if I ask them they will cause no harm, since the gods are powerful. At the very beginning of the ages, the very name “vampire” did not exist, even the term “bcan” did not exist. When there were things known as vampires, from where did the male vampire first arise? What form did the male vampire take? How was the male vampire buried? From where did the female vampires first arise? What form did the female vampires take? How was the female vampire buried? From where did the vampires of the little ones arise?

Note
Line 4, btsan zhes bya ba: the syllable transliterated here as btsan is not clear, but in the older ms. from which this text was copied, fol. CK/16, the term is clearly bcan. The significance of this is discussed in the introduction.

1. mnan pa don re chung | ces zhuso (zhus so) yang zhus pa | kyai ston pa gshenbs (gshen rabs) zhal nas re | dam sri nogṃ (nag mo)
2. tshur nyon dang | sngon gyi bskal pa dang po la | srin ri nag po’i rtsa ba ru | sa srin mgo chen bshos
3. pa la; phung sri nag mo spun dgu byung | ’jigten (’jig rten) khaṃs rnaṃs phung par byas | de nas skye ba phyi ma la |
4. yul ni e tra rgyal khaṃsu (khams su) | pha ni shan pa sri chen dang | ma ni rigs ngan dug chu ma | bu ni doṃ lag
5. de la skyes | ’dul ba’i gnyen po khas blangs pas | ston pa nga’i ’dul bya byas | khyod kyis rigs ni
6. nga’i shes | pho sri gangs dkar gdongs nas langs | rdzu ba g.yag po dkar por rdzu | mnan pa g.yag

doing so [is as pointless as] burying caterpillars. This is what she asked repeatedly. Then – hey! - sTon pa gShen rabs said: Black Word-breaking Vampire, hear me! At the very beginning of the world ages, at the root of the black srin mountain, the large-headed srin of the earth coupled, and nine siblings, the black Vampires of Defeat, were born. They caused the realms of the world to be brought low. Then in a later life, in the land of E tra, the father Great Vampire, the Executioner, and the mother, Low-caste Poisoned Water, had a son with the paws of a bear. Since I had promised to perform a subjugation as an antidote, I, the teacher, tamed it: I know your kind. The male vampire rose up from the face of the snow mountain, and it took the form of a white yak.

1. la non kyang non/ chung gsuṃ chung sri brub po mnan/ dgra sri la rtsas ’og nas langs/ rdzu ba

2. spyang khu sngon por rdzus/ spyang khu sngon po’i thod par mnan/ la rtsas ’og tu mnan pa na/ dgra’i

3. dgra sri gnon par nges/ sri mnan kyang mnan la non kyang non/ dgra’i dgra sri brubo (brub bo) nan/ phung

4. sri khyiṃs kyis phugs nas langs/ rdzu ba stag lcaṃ sre mong rdzus/ stag lcaṃ sre mong thod par nan/

5. grogs po phugs sdug mdo ru mnan/ phung ba’i phung sri non par nges/ sri mnan kyang mnan la

6. non kyang non/ phung gsuṃ phung sri brubo (brub bo) nan/ dur sri dur gyi ’og nas langs/ rdzu ba wa mo kha

it should be buried. Just as the vampires of the little ones, the three small ones, were imprisoned, so they should be buried. The Enemy Vampire arose from under a cairn on a pass. The form it took was the form of a grey wolf. It was buried in the skull of a grey wolf. Once it is buried beneath a cairn, it is sure that the Enemy Vampire is buried. Just as I buried it, so it should be buried. Just as the Enemy Vampire, the vampire of the enemies, was imprisoned, so it should be buried. The Vampire of Defeat arose from inside the storeroom of a house. The form it took was the form of a weasel. It was buried in the skull of a weasel, the consort of the tiger, in a gorge with gloomy caves in the lower part of a valley. It is sure that the Vampire of Defeat is buried. Just as I buried it, so it should be buried. Just as the Vampire of Defeat was imprisoned, so it should be buried. The Vampire of Tombs arose from beneath a tomb. The form it took was the form of a fox

1. non;; god kyi god sri brubo (brub bo) nan/ srin mo mnano (mnan no) ma ldang cig/ ces gsungso (gsungs so)/ yang zhus pa (ka)

2. yang srin mo nag mo mchid na re/ ston pa gshen rabs tshur gsan dang/ srin mo thod par mnan

3. pa la; thod pa’i thod rabs bshad du gsol// mi rigs gsuṃ brgya drug cu la/ thod rigs gsuṃ brgya

4. drug cu yod// thod rigs gsuṃ brgya drug cu la/ lding gsuṃ lding ba’i thod gsuṃ yod// grol gsuṃ grol

5. ba’i thod gsuṃ yod// bkra gsuṃ bkra ba’i thod gsuṃ yod// ’dzul gsuṃ ’dzul ba’i thod gsuṃ yod//

6. ’phyo gsuṃ ’phyo ba’i thod gsuṃ yod// mgo la ma gar thod gsuṃ yod// btsal gyi mi bsnyed thod

buried. Just as the Vampire of Loss was imprisoned, so it should be buried. Demoness, you are buried – do not rise up again. So he said. Again she asked: (ka) The black srin mo again spoke: “sTon pa gShen rabs, hear me! For pressing down the srin mo in a skull, pray, tell us the origin story of skulls! The 360 kinds of people have 360 types of skull. These 360 types of skull comprise: the three hoverers, the three skulls that hover. The three liberators, the three skulls that liberate (intransitive); the three bright (or variegated) skulls, the skulls that are bright; the three sneaking/ creeping skulls; the three gliding/swimming skulls; the three skulls that are not attached to the head; the three skulls that, even if sought, cannot be found.

1. ri rabs bskyed na mnan/ tha ma ri rab ’og tu mnan/ mnan pa ci’i thod par mnan/ bdud g.yag

2. rog po’i thod par mnan/ de kyang thub la de’i kyang chod/ mo sri rgya mtsho’i gting nas langs/ bar du rgya

3. mtsho’i gting du mnan/ tha ma rgya mtsho’i ’og tu mnan/ mnan pa ci’i thod par mnan/ btsan

4. rta dmar po’i thod par mnan/ des kyang thub la des kyang chod/ chung sri rtsig pa’i ’graṃ nas langs/ bar

5. du rtsig pa’i ’graṃ du mnan/ tha ma rtsig pa ’og tu mnan/ mnan pa ci’i thod par mnan/ stag

6. lcaṃ sre mong thod par=/ des kyang thub la=/ phung sri drog po’i logs nas langs/ bar du grog po’i logs

pressed down at the mid-level of the mountain, and finally crushed beneath it. In which skull should it be buried? It should be buried in the skull of the black demon-yak. Cut it up, yes, destroy it! The vampire of females rose from the depths of the ocean. It was later pressed down in the ocean’s depths, and finally crushed beneath the ocean. In which skull should it be buried? it should be buried in the skull of a red btsan horse. Cut it up, yes, destroy it!  The Vampire of the Little Ones rose from the base of the wall. It was later pressed down at the foot of the wall, and finally crushed beneath it. It which skull was it buried? It was buried in the skull of the weasel, the companion of the tiger. Cut it up, yes, destroy it! The Vampire of Defeat arose from the side of a gorge. It was later pressed down at the side of a gorge,

1. nag po’i thod par=/ des kyang thub la des kyang =/ daṃ sri sa’i ’og nas langs/ tha ma sa’i ’og du

2. mnan;/ mnan pa ci’i thod par mnan/ daṃ sri byi la’i thod par mnan/ des kyang thub la

3. des kyang chod// sri ku gu ’bod kyis ’di ru shog// ’bod pa’i gnas ’dir la ’ur shog// pha khu’i

4. rgan sri thul la shog// ma bu’i byur sri thul la shog// skyes pa’i dar sri thul la=/ byi sba’i

5. chung sri thul=/ sri dgu ’dre bcu thul la=/ dul dul nan ma ra ya dza dza/ de nas ting^in (ting ’dzin) dmigs

6. pa’i legs par bkug la mnan pa ni/ bso lus po mi’i lus po la/ mgo bo g.yag gis mgo bo

black guard dog. Cut it up, yes, destroy it! The Word-breaking Vampire rose from beneath the earth. It was finally buried beneath the earth. In which skull was it buried? It was buried in the skull of a cat. Cut it up, destroy it! Call the vampire, “Hey, come here! Come at once to the place to which I’m calling you! Come to subdue the old vampire of fathers and their brothers! Come to subdue the byur vampires of mothers and their children. Come to subdue the dar vampires of young men! Come to subdue the mice-vampires, the Vampires of the Little Ones! Come to subdue the nine vampires, the ten demons! (mantras). Then with contemplative visualisation perform the ritual of capturing/summoning. bSo! You, who have the body of a human and the head of a yak;

1. brab nyung dkar thun kyis=/ sad do phur pa’i dbalyis (dbal gyis) sod/ kha nas mnol rtsog lhabse (lhabs se) lhabs/

2. lag nas tsha tsha thal la la/ skyon no ’khoor’i (’khor lo’i) rtsib la=/ brubo (brub bo) srin dong nang du=/ mnann (mnan no) ri

3. rabs ’og tu=/ lus po mi’i lus=/ mgo bo sre mong mgo bo can/ khyod kyang chung sri’i rgyol (rgyal po)=/

4. nga yang chung sri ’dul ba’i rgyol (rgyal po)=/ khyod drang ngo ’gal ba’i kha la=/ rdzang ngo sri thod nang du=/ brob (brab bo) nyung

5. dkar thun gyis=/ sad do phur pa’i dbalyi (dbal gyis)=/ kha nas mnol rtsog lhabse (lhabs se) lhabs/ lag na tsha

6. tsha thal la la/ skyon no ’khoor’i (’khor lo’i) rtsib=/ brubo (brub bo) sri dong nang du=/ mnano (mnan no) ri rabs ’og tu=/ lus

I shall pelt you, I shall pelt you with missiles of white mustardseed. I shall kill you, I shall kill you with the sharp point of the phur pa. Vile impurities will run from your mouth, lhabs se lhabs, and sparks will fly from your hands. I shall break you, I shall break you on the spokes of the wheel. I shall crush you, I shall crush you beneath Mt Sumeru. You, with the body of a human and your head, the head of a weasel, you are the king of the vampires of the little ones, and I am the king of the subduers of the vampires of the little ones. I shall drag you, I shall drag you into the mouth of the firebrands; I shall consign you, I shall consign you to the skull for the vampires; I shall pelt you, I shall pelt you with missiles of white mustardseed; I shall kill you, I shall kill you with the sharp point of the phur pa. Vile impurities will run from your mouth, lhabs se lhabs, and sparks will fly from your hands. I shall break you, I shall break you on the spokes of the wheel. I shall crush you, I shall crush you beneath Mt Sumeru.

kha nas mnol rtsog lhabse (lhabs se)=/ lag na tsha tsha thal=/ skyon no ’khoor’i (’khor lo’i) rtsib la=/ rdzang ngo

sri dong nang du=/ mnon (mnan no) ri rab ’og tu mnan/ lus po mi’i lus po=/ mgo bo phagis (phag gis) mgo bo=/

khyod kyang dur sri’i rgyol (rgyal po)=/ nga yang dur sri ’dul ba’i rgyol (rgyal po)=/ khyod drong ngo ’gal ba’i kha la=/ brubo (brub bo)

thod pa’i nang du=/ brob (brab bo) nyung dkar thun gyi=/ sad do phur pa’i dbalyis (dbal gyis)=/ kha nas mnol rtsog lhabse (lhabs se)

lhab; lag na tsha tsha thal=/ skyon no ’khor lo’i rtsib la=/ rdzong ngo sri dong nang du=/ mnon (mnan no) ri

rab ’og tu=/ lus po mi’i lus=/ mgo bo spyang khu’i mgo bo=/ khyod kyang dgra sri’i rgyol (rgyal po)=/ nga

vile impurities shall gush from your mouth, lhabs se lhabs, and sparks shall fly from your hand. I shall break you on the spokes of the wheel,  shall consign you to the vampire pit. I shall crush you beneath Mt Sumeru. You with the body of a human and the head of a pig, you are the king of the vampires of the tombs, and I am the king of the subduers of the vampires of tombs. I shall drag you onto the firebrands; I shall bury you, I shall bury you inside a skull; shall pelt you, I shall pelt you with missiles of white mustardseed; I shall kill you, I shall kill you with the sharp point of my dagger. Vile impurities shall gush from your mouth, lhabs se lhabs, and sparks shall fly from your hand. I shall break you on the spokes of the wheel, shall consign you to the vampire pit. I shall crush you beneath Mt Sumeru. You, with the body of a man and the head of a wolf, you are the king of the enemy vampires and I am the king of the

1. ’thib nas ni/ naṃ yang thar pa’i dus med do/ sri ’di mnan la can ’di thul/ pha khu’i rgan

2. sri thul/ ma nu’i byur sri thul/ byis pa chung sri thul/ sdang pa’i dgra sri thul/ gnod pa’i bgegs

3. sri thul/ sri nan thuṃ nan/ staṃ pa ya nan/ pho bdud ’byung po nan/ ma bdud byur ’dre nan/

4. daṃ sri spun dgu nan/ dri bo gri mo nan/ chung sri kha dmar=/ byi sba’i gdon chen bco lnga=/ the’u

5. rang spun dgu=/ ngan dgu dug bcu=/ bsaṃ pa mi grub byed pa=/ gnod byed stong gis rigsu (rigs su) gyur pa

6. thaṃd (thams cad) ma ra ya nan/ stam pa ya nan/ mnan pa yin pa’i ma ldang cig/ bcad pa yin pas

Press down this vampire, subdue this can! Subdue the Vampires of the Elders associated the male line; subdue the byur vampires associated with the female line. Subdue the Vampires of the Little Ones associated with infants. Subdue harmful Obstructor Vampires; press the vampires down firmly, suppress them! Suppress the ’byung po, the bdud demons of males; suppress the byur ’dre, the bdud demons of females; suppress the nine Word-breaking Vampire siblings; suppress the demons of bad death for males and those for females; suppress the red-mouthed Vampire of the Little Ones; suppress the fifteen great harmers of the byi sba (?); suppress the nine the’u rang siblings; suppress the nine evil ones and the ten noxious (dug < gdug) ones; suppress those that prevent our wishes from being fulfilled; may all the thousand of those that harm us be destroyed! Suppress them! Now that you have been crushed down, do not rise again!

1. hu la sngags ste/ lus la ’chang na sri la thar bar gyuro// ; bkrol sngags bzlaso (bzlas so)// e ka ya ma shig shig khrol khrol// ni

2. ra ya ma shigig (shig shig) khrool (khrol khrol)// ki la ya ma=/ gshien (gshin rje)=/ ma mo ya ma=/ gza’ ya=/ dge

3. bsnyen ya ma=/ bdud ya ma=/ btsan ya ma shig shig khrol khrol// ces tshar cig ’don/ dge’o/ bkris/

4. ;/ yang ston pa’i thod rabs gsungso/ (ka) //yang ston pa gshenbs (gshen rabs) zhal na re/ srin mo nag mo tshur

5. nyon dang/ nan dang sri can ’dul ba la/ mi rigs suṃ brgya drug bcu la/ thod rigs suṃ brgya drug cu

6. yod/ lding gsuṃ lding gi thod pa ste/ rgod klag khyung gis thod pa yin/ bkra gsum bkra ba’i

and if you affix this to your body you will not fall prey to vampires. Then recite this mantra that liberates: (mantra follows.) Recite it once. Virtue and blessings.

Then repeat the Teacher’s recounting of the origin-story of the skulls. (KA) sTon pa gshen rabs again said, “Black demoness, hear me! To perform the rite of pressing down, and of the subjugation of the sri can, the 360 kinds of people have 360 kinds of skulls. The three hoverers, the three skulls that hover: these are the skulls of the vulture, the eagle and the khyung; the three bright ones, the three bright

gsuṃ=/ mnan pa mi dgos thod gsuṃ de/ rgya mo dar ma’i thod pa cig/ mon pa nag po’i thod pa gnyis/

mgar ba nag po’i thod gsuṃ/ mnan pa mi dgos thod gsuṃ yin/ mnan pa’i non pa thod gsuṃ ni/

gri’o dar ma’i thod pa dang/ mdze po nag po’i thod pa dang/ rab chad nag po’i thod pa gsuṃ/ mnan

pa’i non pa thod gsuṃ yin/ mnan pa bkra shis thod pa ni/ gu gu khyi’i thod pa dang/ du ra phag gis thod

pa dang; sri ra rgya mo’i thod pa gsuṃ/ mnan pa bkra shis thod gsuṃ yin/ de’i nang du sri mnan no/ sri

can mnan no ma ldang cig/ gnaṃ gyis thod pa zer ba de/ go’o glad dkar thod pa yin/ sa’i thod pa

The three skulls that do not need to be pressed down: first, the skull a young Chinese woman in her prime; second, the skull of a dark-skinned southerner; and third, the skull of a dark-skinned blacksmith – these are the three skulls that do not need to be pressed down. The three skulls that cause one to be crushed when they are crushed (check): the skull of a young man who had died an untimely death; the skull of a black (nag po) leper, and the skull of an inauspicious (nag po) individual with no progeny – these are the three skulls that crush whoever tries to crush them. The three skulls that it is auspicious to crush: the skull of a gu gu puppy; the skull of the du ra pig, and the skull of a bearded sri goat – these are the three skulls that it is auspicious to press down, and it is in these that vampires are to be buried. Press down the vampire, do not rise again! The so-called “skull of the sky”: this is the skull of the pale-headed lammergeier; the so-called

1. la; khyi khrag gis bris/ bris thabs man ngag rnaṃs ’dul bon thugs la gsal/ u ya; gsang rgya/ § / de nas ting^in (ting ’dzin) dmigs

2. pa’i leg par bkugs la/ mnan pa ni/ bso nyon cig daṃ sri nag mo nyon/ nga sngon kyang sri’i gnya’ non

3. yin; da yang sri’i gnya’ non byed/ gnon pa’i mi non gang yang med/ mnan pa’i ’chi bdag bdud

4. kyang non/ bzung ba’i mi bzung gang yang med/ bzung ba’i skyi ser rlung yang bzung/ khyod ri rabs chen

5. po’i ’og du mnan/ mnon (mnan no) bcad do ma ldang cig/ skal pa stong du ma ldang cig/ laṃ chen rgya graṃ

6 ’og tu mnan/ mnon (mnan no) bcad do ma ldang cig/ skal pa stong du=/ mchod rten chen po’i ’og tu=/

Do the drawing with dog’s blood. The officiating priest should have a clear knowledge of the instructions for making the drawing. Secrecy; the seal of secrecy. Then, in your contemplative visualisation, summon the vampire with due care. Now, the rite of “pressing down”. bSwo! Listen, evil vampire, hear me! I was the one who trampled the necks of the vampires, and I still am! There is nothing that I cannot suppress. If I perform an act of suppression, then I can crush even the demonic lord of death. If I wish to seize something, there is nothing I cannot seize; If I wish to seize something, I can even seize the gale (kyi ser). I shall press you down under Mt Meru; I shall crush you and destroy you – do not rise again! Do not rise for a thousand world ages! I shall bury you beneath a crossroads; I shall crush you and destroy you – do not rise again! Do not rise for a thousand world ages! I shall bury you beneath a stupa;

1. yang thar pa’i dus=/ skal pa stong du ma=/ skyon nam de ni mi skyon na/ ’khoor (’khor lo) ’bar ba’i rtsib la

2. skyon; ’bar ba stong gi skor la=/ naṃ yang thar pa’i dus=/ skal pa stong du ma=/ brdung ngam de ni mi

3. brdung na/ rdoe (rdo rje) ’bar ba’i tho bas brdung/ rdoe (rdo rje) stong gi bskor la=/ naṃ yang thar pa’i dus=/ skal pa pa stong=/

4. rdzong ngaṃ de ni mi rdzong na/ gnyan chen thod pa’i nang du rdzong/ thod pa stong gi bskor la bzhag/ naṃ yang

5. thar pa’i dus=/ skal pa stong du ma=/ kyur (< skyur) raṃ de ni mi kyur na/ rgya mtsho chen po’i nang du kyur/ rol

6. mtsho stong gi bskor la bzhag/ naṃ yang thar pa’i dus mtha’=/ skal pa stong du=/ mnanṃ (mnan nam) de ni

I shall surround him with a thousand evil ingredients and keep him. He shall not be freed for all eternity. Do not rise for a thousand world ages! Shall I set him [on the wheel] or not? I shall set him on the wheel with blazing spokes; I shall surround him with a thousand fires and keep him. He shall not be freed for all eternity. Do not rise for a thousand world ages! He is surely to be beaten: I shall beat him with an adamantine hammer. I shall surround him with a thousand thunderbolts and keep him. He shall not be freed for all eternity. Do not rise for a thousand world ages! He is certainly to be consigned [to prison]; I shall imprison him within an awesome skull. I shall surround him with a thousand skulls and keep him. He shall not be freed for all eternity. Do not rise for a thousand world ages! He is surely to be cast down. I shall cast him into a mighty ocean. I shall surround him with a thousand oceans and leave him there. He shall not be freed for all eternity. Do not rise for a thousand world ages! He is surely to be pressed down.

1. shog/ srin mnan pa’i ’og nas ma ’phar cig/ bcad pa’i ’phro la ma skye cig/ a nan/ yang

2. nan; raṃ nan/ mang nan/ khang nan/ bruṃ nan/ sri ngan ma ra ya nan nan/ ’di’i bca’ thabs la/ sri dong

3. nog (nag po) dpang mtho ’doṃ pa gang la bzos pa/ nang du srin mo’i gzugs dgu’aṃ gcig byas la bzhag/ mdun du zas dang rdzas bkraṃs/ lingka thod pa’aṃ bris

4. dang thod pa sprad la sri dong du lingka bsdus la/ sri ’bod dus mdun bsu ba dang dbal bshos kyis dbangr (dbang bskur?)/ mnan dus ’gar ba dang gzugs dang khyi

5. thod nang du lingka bsdus la sri dong nang du mnan/ kha la ri rabs bzhag/ de nas mchroedn (mchod rten) lha khang them ’og du mnon (mnan no)/ sri mnan rdzogs

6. so/ bkris (bkra shis)/ dge’o/          zhuso (zhus so)/

May you obey the Teacher’s command. Srin demon, now that you have been buried do not rise again. Now that you have been destroyed, do not be reborn. (mantras.) As regards the ritual procedure for this: dig a black vampire-pit a fathom deep. Make either one or nine images of the srin mo demoness and put them in there. Arrange food and ritual ingredients in front of it. The linga should be attached to the skull or the drawing should be attached to the skull and the linga should be put into the vampire pit (? sentence not clear). When the vampire is called, it should be received in front and should be brought under [the officiant’s] power (dbangr = dbang bar) / empowered (dbangr = dbang bskur) with the dbal bshos torma. When the rite of pressing down is performed, gather up the firebrands and the effigy and the dog skull containing the lingka and bury them in the vampire pit. Place [the model of] Mt Meru on top; and then bury them beneath the threshold of a stupa or a temple. The ritual for the crushing down of vampires is finished. Blessings and virtue.

Note

Line 4, dbangr: it is not clear what this contraction represents. The meaning is uncertain. Perhaps: “bring them into contact (sprad)”?

(up to here entered on 26 July 2015, ST)