gSas mkhar

1. gsas mkhar rin po che spyi spungs kyi nang nas |

2. gsang ba thugs kyi sprul pa | khro bo dbang chen gyi sgrub pa zhal phye 

3. nas | thugs rje gtso mchog khro rgyal mkha’ ’gying kha la phyag ’tshal lo |

4. gsang ba’i khro rgyud zab mo ’dis | dang po dpon gsas gang gis 

Having opened the propitiation ritual of Khro bo dbang chen, the manifestation of the secret heart [of Shenrab] from among the Universal Embodiment of the precious Divine Citadels, we pay homage to the compassionate one gTso mchog Khro rgyal mkha’ ’gying kha. 

This profound secret tantra of the wrathful one [is in nine parts]: 

1. Which masters (dpon gsas) practised it, 

1. bstan pa dang lnga | theg pa gang gis zhed du rtogs pa bstan pa dang drug | slob ma’i mtshan nyid dang | grogs mched kyi sha mtshan rtags pa bstan 

2. pa dang bdun | gsang ba’i nan tan bstan pa dang brgyad || mgo ’jug du ’phrin las kyi go rims bstan pa dang dgu’o | de la dang po 

3. dpon gsas gang gis bsgrubs nas gang la rgyud zhe na | dang po nyid ni srid pa’i rgyal mo sa trig er sangs zhes bya ba | de’i thugs kyi sprul pa las | srid 

4. pa’i lha mo bzang za ring btsun dang | sras ’chi med gtsug phud dang | gshen gsang ba ’dus pa gsum gyis bsgrubs | gshen gsang ba ’dus 

5. pa des | dbal bon stag lha me ’bar la bstan te bsgrubs | des lha yi gshen po yong su dag pa la bstan te sgrubs | des rgyal rigs kyi gshen bon mi lus 

6. The vehicles to which it belongs (fol. 11v)

7. The characteristics of one’s students and the physical features of one’s spiritual friends (13r)

8. Ensuring secrecy (fol. 17r)

9. The sequence of rituals to be performed at the beginning and at the end (fol. 18r)

1. The masters who practised it, and the members of the lineage along which it was transmitted

First, it was practised by these three: Srid pa’i lha mo bZang za ring btsun, a manifestation of Srid pa’i rgyal mo Sa trig er sangs; and her son ’Chi med gtsug phud and by gShen gSang ba ’dus pa. 

gShen gSang ba ’dus pa revealed it to dBal bon sTag la me ’bar, who practised it; the latter taught it to the Divine gShen po Yongs su dag pa, who practised it; he revealed it to the Royal gShen po Mi lus bsam legs,

Notes

TGS: “Before becoming gShen-rab, ’Chi-med gTsug-phud [later gSal ba] was born in Heaven as the child of the heavenly beings ’Phrul-gshen sNang-ldan and bZang-za Ring-btsun. ’Phrul gshen flew down in the form of a cuckoo and landed on the right shoulder of bZang-za Ring-btsun as she was resting bveside a lake. Later she gave birth to a son, to whom she spoke thus: 

O son born of a virgin woman,

You are a shoot grown without a seed being sown,

Stay here in this precious cool place. 

She dug in the golden sand and built a little shelter, leaving him in it. After nine days she went back to see him. To her surprise he recognized her and and smiled at her. She was greatly impressed by his beauty and especially the large knot of hair on top of his head. So she gave him the name ’Chi-med gTsug-phud…. Later he listened to the teaching of gShen-lha ’Od-dkar in Heaven…” 

bKra shis rgyal mtshan, author of TGS, distinguishes seven parts in the later transmission of gShen lha ’od dkar: 1. gSas mkhar lnga, 2. Ma rgyud and 3. rDzogs chen. 1a = sPyi spungs gsum; 1b = Phur pa; 1c = Ge khod

gSang ba ’dus pa: born to the king Zhi ba ldan and Queen lHa sbyin mdzes in sTag gzig. He listens to doctrines of sPyi spungs skor gsum in presence of ’Chim med gdsug phud, practises them in 9 different places. 

dBal bon stag la me ’bar : F is King Yang rgyal lHa’i rgyal po and M is sTag za He ting, in sTag gzig. 

lHa gshen Yongs su dag pa : born in heaven, disciple of gSang ba ’dus pa. 

1. bcas te ’gro ba | sa la legs legs cig pur ’gro yong | bon mo stag wer li wer gyis zhang zhung a nu phrag thag can la bstan ste bsgrubs so |

2. des zhang zhung sad ne ga’u la bstan te bsgrubs | des tha mi thad ke la bstan te bsgrubs | des shad bu ra khug la bstan te bsgrubs | des 

3. rgya bon gzings pa mthu chen la bstan te bsgrubs | des spe bon thog ’phrul la bstan te bsgrubs | des spe bon thog rtse la bstan te 

4. sgrubs | des zhang zhung stong rgyung mthug je la bstan te bsgrubs | des dmu tsha sha ri dbu chen dang | me nyag lce tsha mkhar bu chung dang | lde 

5. gyim tsha rma phyungs dang gsuṃ la bstan te bsgrubs | gshen po de bzhi’i ring la | mtho khyung lung dngul mkhar zhang zhung kha yug gis ru nas |

6. dma’ she le rgya skar sum pa glang gis gyim shod yan chod | byang li wa sgang rings dang | lho dom sgro nag po snyug ma bu khur ba tshun 

He could now only hobble around (? legs legs) alone on the ground. Bon mo sTag wer li wer [formerly Li shu stag ring] revealed it to Zhang zhung A nu phrag thag can; then to Zhang zhung Sad na ga’u; then Tha mi thad ke; then Shad bu ra khug; rGya bon gZings pa mthu chen; sPe bon thog ’phrul; sPe bon thog rtse; Zhang zhung sTong rgyung mchu chen; he transmitted it to dMu tsha [gyer med and] Sha ri dbu chen, Me nyag lCe tsha mkhar bu chung and lDe Gyim tsha rma phyung. 

During the time of those four gshen po, from the districts (ru) of lofty Khyung lung dngul mkhar and Zhang zhung kha yug down to dMa She le rgya skar and Sum pa  Glang gi gyim shod, this side of Li wa sgang rings in the north and Dom sgro nag po [1]

[1] Lho sDom-sgor; B: lho Dom-sgro nag-po; C: Mon sGo 4; D lho Dom-sgro. Dom-sgo is a corupted form of dom sgrom, ’bear box’, a way of speaking about southern lands otherwise called Mon.  I take it here to mean the area of Bhutan and the Mon-yul Corridor to the east of Bhutan. (Dan Martin) Nyug ma bu khur ba in the south(?)

Note

For the accomplishments attained by Ha ra ci par and sTag wer li wer, see TGS: 46. The latter lived 360 years, so the “three generations” is somehow in context.  

For the next ten, see TGS p. 41 – A zha blo gros, an abbot of gYas ru dben sa kha, said they had special powers. 

A nu phrag thag can: for his accomplishments see TGS: 47. Threw a gold bomb to liberate the land of demons, a bomb of lice to destroy enemies of the doctrine, destroyed enemies with bomb of poison. Lived 250 years. 

Sad nad ga’u: practised with his consort Klu lcam ’bar ma in gYu bun. Reversed armies, floods, rivers, made wild animals into beasts of burden, emitted flames from his body, became clear as sky when enlightened.

Tha mi thad ke: see TGS, p. 47, middle of page. 

Shad bu ra khug, TGS, p. 47, line 3 from end.  

rGya bon gZings pa mthu chen, p. 48, line 8. 

sPe bon thog ’phrul, p. 48, middle of page

sPe bon thog rtse, p. 48, five lines from end

Zhang zhung sTong rgyung mchu chen, p. 49 top

dMu tsha gyer med, p. 49 middle

Sha ri dbu chen, p. 49 middle

dMu tsha Sha ri dbu chen, p. 49 middle

Me nyag lCe tsha mkhar bu chung, p. 49 middle

lDe Gyim tsha rma phyung, p. 49 middle

1. bcwo gyim bu lan sku srungs su bzhag ste | mchi ru ma gnang ba la | bon sgo phyes dang gnyis byin te | lha bon zang ma’o | gsang ba 

2. bsen thub dang | gnyan gyi snying bcos dang | ma mo las kyi thig le dang | srog gi se bdar che chung la sogs pa’i bon sgo phyed dang bzhi | byang 

3. phyogs gsang ba’i brag rgya ’o la sbas so | rgyu ’bras kyi bon sgo drug dang bcas te gshegs na | lho dom sgro nag po yang bstan pa mi tshugs pa’i rtags 

4. byung ste | naṃ mkha’ la sgra mi snyan pa dang | kha ba dang bu yug dang | rlung dmar la sogs pa byung nas | rnil mtsho lde yu bo’i ’gul nas slar 

5. logs ste | bon thams cad rin po che’i gter mdzod du sbas nas | gshen po rnaṃs suṃ pa glang gi gyim shod nas mar byon ste | sog po spre slag can dang |

6. ’jang mo dmig dgu ma dang | hor dang rtswa mi dang | shing mi la sogs pa | bod la gnod pa’i yul du ’gro bas | bar du ma bcad par phyin par 

TGS 62-63 : The king agrees to keep gCo Gyim bu lan tsha as one of his two attendants, and the rest were expelled. 

1. de nas gshen bon sgom chen kyis | ’sbrul gyi lo dgun zla ’bring po’i tshes nyi shu rtsa bzhi’i gdugs | skar ma khrum | gza’ zla ba | nyi 

2. ma glang gi nyin | gter sgo phyes lags so | de nas zhu yas sgom chen legs pos | sus kyang zhal ma phye bar gnos pa lags so | de ni 

3. dpon gsas gang gis bsgrub nas | gang la bstan pa’i rgyud khungs kyi le’u ste dang po’o | ’di na mar ni don ched ci yi don du sgrub pa ston 

4. te | nya bzhi lo snga ci yang ma srid ci yang ma byung tsam na | naṃ mkha’ stong pa la ’od kyi ’khor lo rang bsgyur cig tu srid do | ’od kyi ’khor lo de rang gis 

5. rang bsgyur ba’i shugs las | rlung phyad dang phyod du srid | rlung des bskyod cing bsgul bas | drod me ru srid | tsha ba’i me dang grang ba’i rlung gnyis 

6. thabs pa’i bar nas | rlan chu ru srid | chu las phra rab kyi rdul chags pas | gser gyi sa gzhi srid | de ni rgyu ’byung ba chen po lnga’o |

Then the Bonpo meditator (gShen bon sgom chen – is this gShen chen klu dga’?), in a [date given] opened the door of the treasury. Then Zhu yas sGom chen legs po, without anyone opening [the treasury] abided there? gnos pa lags line 2. This is the end of the first chapter, concerning the dpon gsas who practised this and whom they revealed it to. 

Next, the reason for practising it

Nya bzhi lo snga before anything had coming to being, there came into existence a wheel of light that turned of its own accord in empty space. From the force of that wheel that caused itself to spin, there arose a wind that blew higher and thither. From the warmth of the moving and shifting of that wind there came fire, and from the clash of that hot fire and the cold wind came moisture. From the water there came the dust of atomies, which gave rise to the golden earth, the basis of which was the five great elements. 

ba’i phyir |g.yu lung 

2. shel gyi brag phug tu sgrubs so | bdud thaṃs cad spa skong pa’i phyir | bdud kyi ri nag ’joṃs pa’i brag phug tu sgrubs so | dmu thaṃs cad dbang du bsdu bar bya 

3. ba dang | dmu zhag ’khor mo bsgrub pa’i phyir du | dmu ri smug po a su ra yi brag phug tu bsgrubs so | btsan thams cad dbang du sdu ba dang | lha 

4. ma srin sde brgyad la ’tshaṃs rdol bya ba’i phyir | stag dar ma’i mche bdar ’dra ba dang | ’brong dar ma’i ru bdar ’dra bar bsgrubs so | klu gnyan sa 

5. bdag gi gdug pa zhi bar bya ba’i phyir | rgya mtsho chen po’i gling rin po che grang ma spungs pa’i gling la bsgrubs so | bgegs kyi rgyal po byi na ya ga 

6. ’dul ba’i phyir | ri mu gum gyi brag phug tu bsgrubs so | srin po’i yul ’khor dbang du bsdu bar bya ba’i phyir | lha srin gnyis kyi ’tshaṃs su 

3. Next, concerning the places in which this propitiation was carried out. It was performed at Shel gyi brag phug in order that the nine great gods should actually manifest, and so that they should be pleased with offerings of medicinal nectar, and in order to spa[ng] skong all the demons it was performed at the cliff cave where the black hill of the demons was conquered|for the conquest of the black hill of the demons. 

In order to achieve power over all the dMu and in order to dMu zhag ’khor mo bsgrub pa (line 3), NOTE: dmu zhag = g.yang dang bcud; ’khor mo = rgyun chad med pa (both in bTsan lha)

It was performed at the Asura cave on dMu ri smug po. 

In order to overpower all the btsan and to ’tshams rdol  (line 4) to the eight categories of gods and demons it was performed at [the places that] look like the Sharpened Fangs of a Young Tiger and the Sharpened Horn of a Young Yak. In order to pacify the harm caused by the awesome klu it was performed on the island of Grang ma spungs pa, an island of jewels in the ocean. In order to pacify Byi na ya ga, king of the obstructive demons, it was performed in the cave of Ri Mu gum. In order to conquer the lands of the srin po demons it was performed at the boundary between the gods and the srin demons. 

1. mtho la sgrubs | mon bon ha ra ci par gyis | lho ri mon ri rgya ri gsuṃ la bsgrubs pa med par rnyed do | bon mo stag wer li wer gyis | mtsho 

2. mu le khyud kyi mtha’ mar sgrubs so | zha zhung a nu phrag thag gis | gangs gnyan ti si la bsgrubs so | zhang zhung sad bon ga’us dwang ra g.yu 

3. bun du sgrubs so | da mi thad ke yis | spos ri ngad ldan la sgrubs so | bshad bu ra khug gis brungs kyi stag tshal du sgrubs so | rgya bon gzings 

4. pa mthu chen gyis | rgya’i gong bu dmar ru’i brag phrag tu bsgrubs so | spe bon thog ’phrul gyis | yar la shaṃ po’i phug tu bsgrubs so | spe bon 

5. thog rtse yis | ’phan yul brag dkar gyi phug tu sgrubs so | zhang zhung stong rgyung mthu chen gyis | gnaṃ mtsho phyugs mo’i do la sgrubs so | se 

6. sha ri bu chen dang | me nyag lce tsha mkhar bu chung dang | lde gyim tsha rma chung dang gsuṃ gyis | mang mkhar lcags phrang phug tu sgrubs so | gshen 

Mon bon Ha ra ci par performed it at three locations: lHo ri, Mon ri and rGya ri (bsgrubs pa med par rnyed do) (line 1)

Bon mo sTag wer li wer performed it at edge of Lake Mu le khyud 

Zhang zhung A nu phrag thag performed it at the awesome Mt Tise. 

Zhang zhung Sad ne ga’u performed it at Dang ra g.yu bun. 

Da mi thad ke performed it at sPos ri ngad ldan

bShad bu ra khug – at Brungs kyi stag tshal (line 3)

rGya bon gZings pa mthu chen – at the meditation cave of rGya’i gong bu dmar ru

sPe bon thog ’phrul – at the cave of Yar la sham po

sPe bon thog rtse – at the cave of ’Phan yul brag dkar

Zhang zhung sTong rgyung mthu chen – at the headland of gNam mtsho phyugs mo

Se Sha ri dbu chen, Me nyag lce tsha mkhar bu chung and lDe Gyim tshag rma chung – at Mang mkhar lcags ’phrang cave

1. gi lha gsas bzhi la spyan drangs nas | ’gro re nas slar skyal ba dang | lha ma srin mngon suṃ du bral du bkol ba dang | rdzu phrul gyi sku la 

2. skye ’chi med de | dgra yis mi tshugs pa la sogs te | grub pa’i rtags bsaṃ gyis mi khyab so | de man chad du mon bon ha ra ci par gyis | ri 

3. rab sa gsor gyi mthu dang | chu gal bsgyur gyi mthu dang | ri rab rtar zhon gyi mthu dang | ku tra ra srog gi mthu yod do | bon mo stag 

4. wer li wer gyis sgrubs pas | stag zig dang dom dred be’u lug ltar gdong la bda’ ba dang | klu dang mi skad gtaṃ byas te | lo suṃ brgya drug 

5. cu nas phung po lhag ma ma bor bar sangs rgyas so | zhang zhung a nu phrag thag gis bsgrubs pa | dmu mar gyi gser gtso dang | pra mo 

6. ha yi shig btso dang | dug sman du bsgyur ba grub ste | lo nyis brgya brgyad cu nas | gzugs mngon par bya rgod du sprul nas ’og min du 

Having invited the four gsas gods of the mid-air, dismissing them again when you hope that they will leave. Veritably enslaving the minor gods and demons; having a magical body that is neither born nor dies, and never being struck (mi tshugs) by enemies – these are the inconceivable signs of accomplishment. 

The main instances of this (?mnad du = gnad du?) Mon bon Ha ra ci par had the power of penetrating the earth (? sa gsor) line 3 of Ri rab, making rivers flow upstream (chu ’gal bsgyur), riding Ri rab as if it were a horse, and the magical power of the Hundred Demons:  ku tra = dre gdon; ra srog = hundred (DM vocab)

When Bon mo sTag wer li wer practised it, tigers, leopards, black bears and brown bears came before her like calves and sheep (or – she could confront..); she could speak a human language with the klu; and at the age of 360 years she achieved illumination without leaving any remains behind. After ZZ A nu phrag thag practised it, he accomplished the “golden bomb” of the golden pinnacle (dmu mar = gser gyi tog (DM)), the louse bomb of the lice, and the transformation of poison into medicine. At the age of 280, he actually took bodily manifestation as a vulture and flew to Akanishta.

1. bon gzing pa mthu shen gyis sgrubs pas | gzugs lcags kyi spyang khur sprul pa dang | rgyal mkhar gyi dbus su gnam gyi chu mig rdol ba dang |

2. rgya rje’i sku klud rang ’bros la sogs pa grub po | spe bon thog ’phrul kyis bsgrubs pas | zhang zhung kha yug gi mtsho g.yu ri zhes bya ba | smrar bar 

3. zhi hrangs kyis zhag gsuṃ gyis ’khor ba cig | g.yu ga ljongs su byas nas | lhag g.yu ru btags pa dang | nyi zer gyi rta la zhon nus te |

4. lo nyis brgya drug cu rtsa gcig lon nas | phung po sa gzhi la ma lus par sangs rgyas so | spe bon thog rtses sgrubs pas | g.yag rgod dang

5. chu srin la zhon nas bdud phran ’phral la ’khol nus so | lo suṃ brgya bcu lon nas phung po sa gzhi la ma bzhag go | zhang zhung stong rgyung gis bsgrub 

6. pas | spu dang rang skuṃs kyi rtags dang | gser dang nyungs dkar la ’phangs pas | seṃs can gang ’phrad pa rgyal bar nus so | se dmu tsha sha ris sgrubs 

rGya bon gZings pa mthu chen practised it: manifested as an iron wolf; caused a celestial spring to issue forth in the midle of the royal palace; made a ransom effigy of the sovereign of rGya to flee by itself. 

sPe bon Thog ’phrul practised it: the lake in Zhang zhung kha yug called gYu ri, of which a golden (smrar {bar} zhi) horse could make a round in three days, he transformed it into a ga ljongs turquoise and attached to the nape of his neck as a turquoise (TGS p. 48). 

He could ride on a sunbeam as a horse. When he reached the age of 261 he attained enlightenment without leaving behind any physical remains. 

sPe bon thog rtses practised it: could ride wild yaks and water sprites and could compel minor demons to do his bidding. At the age of 310 he [died] without leaving his body on earth. 

Zhang zhung sTong rgyung [mthu chen] practised it: by casting spu and rang skums “bombs” (rtags YR; see note), he was able to achieve victory over any living being he met. 

Se dMu tsha [gyer med] and Sha ris [dbu chen] practised it: 

1. ’gro ba | sa la legs legs gcig pur ’gro ba | de rdzu phrul dang bral lo | tha mar kyang gshen gyi bu rnaṃs kun | ’di ma bsgrubs na | lha mthu 

2. chung | gshen dbang zhan | dgra bgegs mgo sgyags ste ’gro bas | ’di ni sgrub par bya’o | snyen par bya’o | mi ’bral bar bya’o | bskul bar 

3. bya’o | sgrubs ma sgrub kyi skyon bstan pa’i le’u ste bzhi pa’o || de ni bka’ brgyud gang dang gang la btus pa ston te | de la bka’ 

4. rgyud ni don drug dbyings su grub par bya ba’i phyir | g.yung drung gi gsang rgyud chen po drug las btus te | de gang zhe na | gsang ba’i khro rgyud zab mo ’di ni 

5. gang la byas yang nyams mi nga zhing | dgongs pa thams cad kyis khog phug ste | lta ba bla na med pa’i don grub par bya ba’i phyir | lta ba 

6. khyung chen g.yung drung gsang ba’i rgyud las kyang btus | gsang ba’i khro rgyud zab mo ’di ni | spyod pa thams cad rnaṃ par dag cing mi las lha ru lhun gyis grub 

fly in the sky, whereas [later] he would hobble along on the ground alone. He was shorn of his magic. And finally, because of the failure of all the sons of the gshen to practise it, the gods were limited in their power, and the gshen were weak, and the obstructive enemies went about with their heads held high. 

End of chapter 4

Fifth, regarding the tantras from which this has been compiled/extracted (btus): [First] in order to achieve the accomplishment in the dimension of the six purposes (lta ba | sgom pa | spyod pa | dam tshig | phrin las | dngos grub (lta ba | sgom pa | spyod pa | dam tshig | phrin las | dngos grub), it has been excerpted from the gYung drung gi gsang rgyud chen po drug, the Six Great Secret Eternal Tantras. As for this profound secret [sixfold] tantra of Khro bo, whatever you do you need not be afraid [if you practise it?]. With this as the framework (khog phug < khog phub) for spiritual realisation (see note to line 5)…; in order to accomplish the Supreme View, it has been excerpted from the lTa ba khyung chen g.yung drung gsang ba’i rgyud, the Secret Eternal Tantra, the View that is the Great Khyung. As for this profound secret wrathful tantra: all actions|conducts are entirely pure, and one is spontaneously transformed from a human form into a divinity. 

Notes

1, lTa ba khyung chen g.yung drung gsang ba’i rgyud ces bya ba 

153, rDzu ’phrul dra ba gyung drung gsang ba’i rgyud bzhugs pa’i dbu phyog legs s+hwo

253, dBal mo las thig le g.yung drung gsang ba’i rgyud bzhugs pa legs s+hwo

409, ’gu ya srogs ’dzin g.yung drung gsang ba’i rgyud zhes bya ba bzhugs pa legs s+hwo

519, gSang ba dgu ’phar g.yung drung gsang ba’i rgyud bzhugs pa’i dbus phyogs+hwo

665, gSang ba thabs zhags g.yung drung gsang ba’i rgyud zhes bya ba bzhugs swo

1. gnyis su ’khrung pas ’di dang phyi ma gnyis su grub pa’i rtags yin te | dngos grub bla na med pa’i don grub par bya ba’i phyir | gsang ba thabs zhags g.yung drung 

2. gsang ba’i rgyud las kyang btus | bka’ rgyud gang la btus pa bstan pa’i le’u ste lnga pa’o || ||  da ni theg pa gang gis 

3. gzhed gzhung du rtogs pa ston te | gsang ba’i khro rgyud zab mo ’di ni gnyan zhing zab pa’i tshad ni | dper na sdong po gcig la yal ga brgyad 

4. ’dus na | sdong po yang gnyan la rtsa ba bzang ba ’aṃ | rje gcig la ’bangs brgyad kyis zhabs nas bteg na | rje gnyan la ’bangs rtsa 

5. ba zab pa dang ’dra ste | khyad par gyi theg pa chen po la | theg pa brgyad kyi don ’dus na ’di yi don dang phyi ma’i don gnyis ka grub pa’o | yang 

6. na byang chub kyi seṃs la rnaṃ par tshogs brgyad kyis bskor nas | shugs dang ldan pa’i skyes bu | rdzu ’phrul gyi mnga’ bdag tu ’byung ste | de bzhin du 

Relative and absolute truth manifest separately [in relative reality]; since this is the sign of the realisation of this life and the next [as respectively relative and absolute truth] (see note, line 6), in order to realise the supreme accomplishment (see note line 6), excerpts have been made from the gSang ba thabs zhags g.yung drung gsang ba’i rgyud. This was the fifth chapter, which presented the canonical works from which excerpts have been made. 

line 3

Regarding the vehicles to which this belongs: 

As for this profound secret tantra of Khro bo, regarding the degree of its awesomeness and its depth: take, for example, a tree with eight branches: the tree itself is awesome and its roots deep; or else a lord with eight subjects who support him – the lord is awesome and the subjects are like a deep root. In the case of the Great Vehicle, if one summarises the meaning of the eight vehicles, it is the fulfilment of the purpose of the present and the future life. Or else, with the enlightened mind surrounded by the eight modes of consciousness (RY), a person who is endowed with strength may become a miraculous master; in this way, 

1. bskyed pa dang ldan pas | dge snyen pa’i phyogs su yang rtogs so | nyon mongs pa ’khrul pa’i seṃs can thug rjes bzung nas | mtho ris su drangs te ’dur ba dang 

2. ldan pas | srid gshen pa’i phyogs su yang rtogs so | dbal ṃo sha zan ma rnaṃs sha khrag la bsten zhing | lha ma srin gyi bu mo thaṃs cad dam la ’dogs pa 

3. ba dang ldan pas | ’phrul gshen kyi phyogs su rtogs so | lha la yon ’bul ba dang | bgegs la klud gtong ba dang | dmu zhag dang zil thig 

4. gyi phywa g.yang bya ba dang ldan pas | snang gshen kyi phyogs su yang gtogs so | pra rtags che chung lta bas na | phya gshen pa’i phyogs su yang rtogs so |

5. de ltar theg pa chen po dgu yi don ’dus pas kyang | sdong po dgu ’dus zhes kyang bya’o | bon rin po che’i sgo dgu spyi la spungs pas | rin po che spyi spungs zhes 

6. bya’o | tho tho ye ye zhes bya ba | bswo dang cha yi sgra la bon thaṃs cad spyi spungs pas | tho tho spyi spungs zhes bya’o | g.yung drung gi bon thaṃs cad 

it also belongs to the Way of the Virtuous Adherents. Since it entails holding confused and afflicted sentient beings in one’s compassion, leading them to higher levels and liberating them (see note to line 1), it belongs to the Way of the Shen of Existence. Since it entails serving the flesh-eating dbal mo with flesh and blood, and binding the daughters of the gods and demons with oaths, it belongs to the Way of the Shen of ’Phrul. Since it entails making offerings to the gods and offering ransoms to obstructive demons, and activities for prosperity and abundance (see note to line 3), it belongs to the Way of the Shen of the Visual World; and since it involves major and minor divination and augury, it belongs to the Way of Prognostication. Since it therefore embraces the substance|meaning of the nine great vehicles, it is also known as the Nine Trunks. Since it combines all nine precious sets of teachings, it is also referred to as the Precious Universal Embodiment. Since all the teachings are concentrated in the sounds BSWO and CHA, it is called the Universal Embodiment of Bon (Lex. tho tho = Z. Bon)

1. gzhan ’dul thabs mkhas mang pos bkur ba ’brel pa rgyan gyi slob ma dang bzhi | bshis bzang tshogs che ser sna chung ba yon bdag rgyu’i slob ma dang lnga |

2. tshogs chung dam las ’khregs pa thugs nye ’bangs kyi slob ma dang drug | sgyer bu rang thong g.yag skye man ngag shod mas ’debs pa’i slob ma dang bdun | 

3. sgrin bu bcal ma tshig mang ’phyar g.yeng ba | bon gyi tshong pa dam tshig gi spyang khu’i slob ma dang brgyad | rigs ngan blun la khong gyong ba |

4. gshen rab zhabs ’dren gyi slob ma dang dgu’o | de’i slob ma’i mtshan nyid bstan pa’o || grogs mched kyi sha mtshan dang | klungs se dang hri tsa’i 

5. sha mtshan ni | mdog dkar la dmig bkrag che ba | mchan khung g.yas pa nas thal gong g.yon pa ru | sme ba’i se ral kha yong ste |

6. lha las gyur pa’i bu ste grogs su btsal lo | yang sha rtsa dmar la skra ’jam pa | dpral ba’i rgya che ba | smin ma gyen du ltas pa | ’brel 

a disciple who is like an ornament one attaches (? ’brel ba rgyan?), who keeps good company, is skilled at guiding others, and widely revered. Fifth, a disciple who is a wealthy patron, with a good character, who has made substantial accumulations [of wisdom and merit] and no miserliness; sixth, a disciple who is an ordinary person, with little accumulation and intransigent with regard to his vows, (?); seventh, a disciple who denigrates the teachings, a yak-like person who is individualistic and self-regarding; eighth, a disciple who is a vendor of the teachings (? bon gyi tshong pa), wolf-like with his vows, dim-witted, easily distracted and garrulous; ninth, a disciple who is a disgrace to gShen rab, a low-born individual who is stupid and stubborn. This was a presentation of the characteristics of disciples. The physical signs of one spiritual companions and of boys and girls [who are one associates]: one should seek as a companion a person one who has transformed from a god into a person, fair and bright-eyed, with a line of moles like a shoulder-strap (se ral kha) from the right armpit to the left shoulder blade; or reddish-skinned and soft-haired, with a broad forehead, eyebrows that tend upwards and are

1. na sha ’brum yod pa de | mi’i rgyal po ’am blon po rgyud pa’i bu ste | daṃ ’tshig la khregs pas grogs su btsal lo | § grogs ma yin pa ni | sha rtsa skya la skra 

2. dmar ba | so ring la zas la ’du ba | khong gyong la ngan bdug che ba de | dpung pa g.yas g.yon na sme ba nag po yod pa de | brag srin gyi bu dam las 

3. ldog pa’i nye bar mi bya’o | mgo che la rkang pa ’phra ba | skye ’phra la sob che ba | so ser la dmig mi la mi chags pa de | pus mo lhang 

4. nga’i gong na ’dzer pa yod pa de | the’u rang gis bu dam las ldog pa nye bar mi bya’o | § lus thal kha | skra re mgo | chang la ngan pa zas la 

5. brdu ba de | rna rtsa dang mur gong g.yas g.yon na | shu ba dang ’dzer pa yod de | dam sri’i bu daṃ las ldog pas nye bar mi bya’o | {lus thal

6. kho | skra re mgo} sha rtsa sngo la skyed snaṃs ring ba | kha mchu yong la | skra rtsing mgo ru ’dug pa | kha tshags lhod la dge ba can la sdang ba de |

Since this is the son of someone from a royal or ministerial line who is unwavering in his commitments, you should seek out such a person. The following are those whom should not have as companions. Someone who is pale skinned with red hair, long teeth and overfond of food, inflexible and given to enjoyment (TY ngan < ngon, enjoy, not in dictionary; bdugfor sdug?), with dark birthmarks on his right and left shoulders: this is the son of a rock-ogre who violates his commitments, and one should not keep company with such a person. Someone with a large head and thin legs, a thin neck and a large body, yellow teeth and a shifty gaze that doesn’t rest on people, with warts on top of the kneecaps: this is the son of a the’u rang who trangresses his commitments, and should be avoided as a companion. Someone with an ashy body with sparse hair, who enjoys chang and is over-fond of food, with abscesses and warts at the base of the nose and on the right and left cheeks: this is the son of a vampire of broken vows who violates his commitments; you should not keep company with this like of him. Someone with a bluish skin and a long waist, with a wide mouth and lips (or: mchu = chu, drooling), rough hair on his head, slack-mouthed and hostile to the virtuous: 

1. mi shes pa | lus la shu ba dang | yan pa dang | phol mig dang | lce ’dzer la sogs pa yid du mi ’ong ba sna ’tshogs yod pa de | byur gyi bu daṃ las 

2. log par nye bar mi bya’o | yo se dang tsa med ni | dkar mo la sme ba chags pa | seṃs gsal la ’dod chags chung ba de | lha yi bu mo ste sgrub ste 

3. mo ru rung ngo | sngon mo la gzi chags pa | khong gdung la ’brel phyogs che ba | sha skam la tshig brtan pa | dad pa rgyun thag ring shing skyo 

4. ngas med pa | dpung mgo la ’tshal gyi thig le yod pa | kha mchu dang skye mgul na ’dam bu me tog gi tshul chags pa | klu rgyal rigs kyi bu 

5. mo yin pas sgrub ste mo ru rung ngo | § smug mo la byin chags pa | skra la li tshigs dang | so la so zho chags pa | khong spyod dal la rgyun 

6. thag ring ba de | lus la sme ba dkar nag gi ga zha yod de | gnod sbyin gyi bu mo mthu rtsal che bas sgrub sde mo’o | § dmar mo la bkrag chags 

Ignorant, with abscesses on his body; with a range of unattractive features such as yan pa, phol mig and lce ’dzer; this is the son of a byur demon who transgresses his commitments, and one should not be close to such a person. Girls (yo se, Lex.) and young women who are fair-complexioned and have beauty marks, clear-minded and with little desire, these are daughters of the gods, and if one engages in tantric practice they are appropriate as female companions. Bluish in complexion and radiant, loving and very affectionate (? ’brel phyogs), thin with the joints showing, constantly devoted, and never despondent for long (? skyo ngas); has a vermilion mark on the top of the shoulder; with lips and neck formed like a water-lily; this is the daughter of the royal caste of the klu, and is appropriate as a consort in tantric practice. Brown and charming, with bronze hair (tshigs?) and white marks on her teeth, an easy-going personality, pale and dark beauty-marks on her body – this is the daughter of a yaksha, someone very powerful, and appropriate as a partner in tantric practice. Red-complexioned and lustrous, 

1. rgyu sog che ba | dmod kha snyi la rang thong che ba de | lce dang mo mtshan gyi ’graṃ na | sme ba dkar nag yod de | de ni raksha srin mo’i rigs te 

2. nye bar mi bya’o | sha rtsa skya la dmigs tshag pa | skra phyag shing gis chags pa ’dra ba | phra ma dang dbyen bcugs la dga’ ba | spyod pa ngan la 

3. khrel ’dzem chung ba | mtshan nyid yul ngan gyi sprin ’dra ba | rung dang mi rung gi mtha’ las ’das pa de ni | dam sri mo’i rigs te nye bar mi 

4. bya’o | § de la sogs te srin mo ragsha ma ni | lha mo’i tshul ma yin zhes bya’o | § bu med ra gdong ma dam la gtags la | daṃ ’tshig gi dkrug shing yin no | 

5. dge ba’i phyag shing | mched lcaṃ gi mthor shing | ya ga’i sdud shing yin pas nye bar snyen par mi bya’o | spyir yang lha mo mtshan dang ldan pa 

6. dga’ las ma gtogs pa | bud ṃed dag la yon tan chung | bud ṃed blo ni chu yin ste | chu’i snying po sbu ba yin | sbu ba dag la rtag tu med |

boastful (like blo sog, see supra); given to (? snyi) to cursing, and highly self-regarding, with a pale mole close to her tongue and her privy parts: this is someone who belongs to the race of rakshasas, and one should not be close to them. Pale-skinned and with cloudy eyes; hair like the brush part of a broom; delighting in calumny and slander; badly behaved and shameless, and a character like a storm-cloud, and transgressing the limits of what is and what is not appropriate: this is someone who belongs to the race of word-breaking vampires, and one should not be close to her. Women such as these are demonic rakshasa, and are said to be “those whose nature is unlike that of goddesses”. A goat-faced woman is to be bound with an oath; she is one who agitates commitments, a malicious gossip who stirs up trouble between siblings, and one should therefore not be close to such a person. Generally, with the exception of those who are endowed with the characteristics of goddesses, women have few good qualities; women’s minds are like water: the essence of water is foam, and foam is ephemeral. 

1. gsang | yo byad dgu | rkyen bzhi | rten drug | ’bras bu u ya ba ni | ’di’i ’bras bu gsang ba dang | phyin ma’i ’bras bu gsang ba’o | dus 

2. gsang ba ni | lo yi dus dang | zla ba’i dus dang | zhag gi dus dang | gza’ skar gyi dus dang | nyi tshod nam tshod kyi dus yan chod gsang ngo | 

3. gnas gsang ba ni | phyogs bzhi ’tshaṃs brgyad ma ’khrul ba’i | gnas gsar rnying yo gsang ngo | las u ya ba ni | drag po’i las dang |

4. dbang gi las dang | ngo mtshar gyi las dang | zhi ba’i las dang | ma lcogs pa’i las dang bzhi gsang ngo | rtags u ya ba ni | dngos su 

5. byung rtags dang | sgra dang ’od dang ro dang | rmi mtshan dang | dkra (= dgra) dang | dbang du ’dus pa dang | ma ’dus pa dang thaṃs cad gsang ba’o | rdzas u ya ba ni |

6. chas su bya ba gsang ba dang | phyag char bya ba gsang ba dang | spyod par bya ba gsang ba dang | bsten par bya ba gsang ba dang | mchod par bya ba gsang 

the nine requisites ; the four secondary causes; the six supports. 

The secrecy of result: there are the secret results of this life and the secret results of the next. 

The secret of time: there are the secrets of the year, of the month, of the day, of the planets and stars, of the daytime and the nighttime, and on beyond these. 

The secret of place: all new and old places, with no erring with regard to the cardinal directions and the interstitial points.

Secret activities: wrathful activity, overpowering activity, wonderful activity, benign activity, and unmanageable activity – these are the four (sic) secret activities. 

Secret signs: all signs that actually manifest; of sound, light and taste; of dreams; of enemies; of that which is brought under control and that which is not. 

Secret ritual items: secret items to be worn, to be used as implements, to be enjoyed, to be adhered to, to be worshipped and 

1. la bsnyen pa dang | mtshan ldan grogs la bsnyen pa dang | yo byad rdzas la bsnyen pa dang | thar klud skong kyi snyen pa dang | phyi rten skos kyi 

2. bsnyen pa dang | bsrung ba ’tshaṃs kyi snyen pa dang | dkyil ’khor bca’ bzhi’i snyen pa dang | sgo dbye bsri (= bsre) rnan gyi snyen pa dang dgu’o | gzhung du sgrub

3. pa yan lag gi bon la bco brgyad ste | las kyi mtha’ bsgyur mchong gi bon ni | theg dgu mchong dgu gang byed ma nor skabs sbyar ba shes par 

4. bya’o | de dang po ka: na dpon gsas kyi thugs zin par bzung | de nas zhu don gsol | de nas mtshan dang ldan pa’i grogs gsogs | ri mtho la sa 

5. gtsang ba ’am | sa yul mi srun can lha ’dre mi srun pa yod pa ’am | gnas mtshan dang ldan par ’jug go | dgos dgu’i rdzas gong nas 

6. kyang bsogs | phud rgod gta’ chen du bcad la bzhag | gnas gsar rnying dang sbyar la sa yi rim ’gro bsogs  | ci lcogs su bya | snang srid kyis 

(3) approaching the genuine companion; (4) approaching the requisite ritual items; (5) approaching the appeasement with a ransom; (6) approaching the arrangement of the outer supports (i.e. such as mandala) (Lex. skos la ’debs pa, to set in order); (7) approaching the boundary that is to be protected; (8) approaching the ritual preparation (Dic. bca’ gzhi) of the mandala; (9) approaching the opening of the door of the commitment, the integration of the commitment and the reinforcement of the commitment – these are the nine. Regarding the rituals (bon) of the eighteen components of the performance of the main part: as for the bon of the supplementary activities (mchong) at the end of the ritual, one should know the appropriate time for performing, without mistake, the supplementary rituals that there are for each of the nine vehicles. First, at the very beginning, one should rely closely on the master’s heart. 2 Then make your request; 3 then acquire genuine companions, 4 and then one should go to (’jug go) a pure area on a high mountain, or some wild place inhabited by wild demigods, or some location with all the appropriate characteristics. 5 You should accumulate the all the requisite ritual items from the outset. Draw off (bcad) the "wild beer" as the beer for the mandala (gta’ chen) and place it there. Perform whatever rituals are appropriate according as whether the place is a new one or has been the site of rituals in the past – do this as far as you can manage it. 

1. rdzas so sor bkraṃ | dkyil ’khor dar dang za ’og gi gur du bcug la | don gyi sgrub pa zhes bya ba | bdag nyid ’bar ba’i khro bo gtso mchog la |

2. khro bo drug cu rtsa gnyis kyis bskor ba sku mdog dang phyag mtshan ma nor gsal zhing zhen par bslab cing sgrub | de ka na ra tsag li bkod pa’i sgrub pa 

3. bya’o | gdan ’bul | spyan drangs | bzhugs su gsol | phyag bya | sdig pa bshags so | bar der byin dbab pa’i sgrub pa bya | yi ge sgra’i thang 

4. log gi sgra skad kyis | mgo ’jug tu gsang mtshan sde drug bka’ la ’bod | byes su rgya ’am | shel phreng yod na rab | med na rag sha ’am |

5. tha ma yang shing ’bras yan chad kyi phreng ba brgya rtsa brgyad la grangs su bcad de | ’dzab brgya rtsa brgyad drang | snying po stong rtsa brgyad grang ngo | ’phro ’du gsang 

6. ba’i sgrub pa bya | phyag rgya sku bstod kyi sgrub pa bya | de nas pho nya zhen ’debs kyi sgrub pa bya | de nas rtags sgrub chen po bya | bar bar du mchod pa stab |

The offering substances should be arranged separately. The mandala should be placed under a tent of silks and brocades. The real propitiation is as follows: [visualising oneself as] the blazing Khro bo gtso mchog, surrounded by the 62 wrathful gods, his colour and his attributes – this you should read out clearly and faultlessly and with conviction (zhen par), and actualise it. Then perform the practice of arranging the initiation cards with  a concentrated gaze  (ka ra na, = lta stangs, Skt kāraṇa). (?) Perform the offering of the seat, the invitation, and the request to be seated. Perform prostrations and the confession of wrongdoings, and at that point perform the practice of bestowing blessings. With the melody of the literal meaning (thang log, but see Comm. and Lex.) of the sound of the letters, pronounce the six categories of secret names inversely (? check!). If you have a rosary of byes su rgya (?) or of crystal that is best; or if not, then a rosary of rudraksha beads, or at the least, a rosary of seeds, and as you count the 108 beads recite the 108 jāpa formulae and the 1008 essential mantras. Perform the secret practices of emanation and reabsorption, and of mudras and praise of the divine body. Then perform the invocation (zhen ’debs) of the messengers. Then perform the rTags sgrub chen po [text]; make offerings at intervals. 

1. ’di na mar la gsas mkhar rin po che spyi spungs kyi nang nas | gsang ba ’phrul gyi lde mig zhes bya ba | bsnyen sgrub gnyis ka la dgos pa | g.yung drung skabs 

2. kyi ’phrin las ston ste | dang po phrin las gang byed kyang | dgongs pa zab ṃo’i ting nge ’dzin gyis dbang bsgyur te | dang po dpon gsas kyi thugs ’dzin tsam na | dpon gsas

3. khong pa’i snying du sgom | de nas zhu don gsol tsam na | dpon gsas kyi sku ri rab tu sgom | gsung rgya mtshor sgom | thugs naṃ mkhar bsgoṃ | 

4. yi ge mthong tsam na lha dang lha mo ’phrad par sgom | de nas mtshan dang ldan pa’i grogs bsog tsam na | lha dang lha mor sgom | ’dod rgu’i 

5. rdzas sogs tsan (tsam) na | me tog dang yi bzhin nor bu thu bar sgom | gnas mtshan dang ldan pa ’jug tsam na | gzhal yas khang lha yi pho brang du sgoṃ |

6. phud byin gyis rlob tsam na | bdud tsi’i rgya mtsho ru sgoms | de ltar gta’ chen dang | sa yi rim gro bya ste | bdag nyid yes shes kyi khro bo chen po 

Then after this there follows the “Secret Magical Key” from the gSas mkhar rin po che spyi spungs, which is necessary for both the “approaching rituals” and the main propitiation. As it is shown in the text entitled gYung drung sKabs kyi ’phrin las: first, whatever ritual activity you perform, you should exert power (dbang bsgyur) by means of the samadhi of profound intention. First, as soon as you concentrate on the master, you should meditate on|visualise the master in your heart (khong pa). Then as soon as you request [this ritual], you should visualise his body as being as great as Mt Sumeru, his speech as being as great as the ocean, and his mind as vast as the sky. As soon as you see the text, you should imagine that you’re meeting the gods and goddesses; then as soon as you’ve assembled your qualified companions, visualise them as gods and goddesses. As soon as you’ve collected all the ritual items that are required, imagine that you’re collecting flowers and wish-fulfilling gems. As soon as you occupy the appropriate place, visualise it as a divine palace; as you bless the first-offerings, visualise it as an ocean of nectar. And in this way, as you perform the stages of the ritual, you should visualise yourself as the 

1. glang stobs chen gyi rje ngar dang | gtuṃ chen dom gyi rje ngar dang | dred mo rtsal chen gyi rje ngar dang | ’phar spyang wa yi rje ngar dang | rgod khra glag 

2. gi rje ngar dang | dgu ni gar gsas lha’i rten no | gnam shi shon lce brgyad ni gnaṃ gsas lha’i brten no | de’i phyi rol du rgyal mtshan chen po brgyad ni | gtuM 

3. chen dom gyi rgyal mtshan | kha rngaM chu srin gyi rgyal mtshan dang | ’dzin byed spyang khu’i rgyal mtshan dang | gdug pa gsas dang | so bya rog mo’i dang | mig ngan phag rgod 

4. kyi dang | byad thogs dred kyi dang | stag dang khyung gi rgyal mtshan dang brgyad do | de rnaṃs pho brang gi phyogs mtshaṃs brgyad du ’dzugs so | pu zhes bya ste | zangs tho dmar mo 

5. brgyad la | gyad chen po brgyad kyi zhal bris la ’dzugs go | de nas bya khra dang rgyang (rkyang) thang (thag) gis sbrel zhing bskor la | sgom pa ni dbus kyi dbal mdung ni 

6. dbal gsas dgu khri dgu ’buṃ du bsgom | de’i phyi rol rgyal mtshan chen po brgyad ni dmag dpon chen po brgyad du sgom | de’i phyi rim dbu (pu) tho chen po brgyad ni gyad chen po 

The shank of the mighty elephant (ka glang; ZZ ka la = unmovable, unshaking); the shank of the raging black bear; the shank of the powerful brown bear; the shanks of the wild dog, the wolf and the fox; the shanks of the vulture, the falcon and the eagle – these nine are the supports of the gar gsas gods. The gnam gshi shon lce brgyad (types of shi shon silk?) are supports of the gnam gsas divinities. Outside that are the eight great victory banners, [bearing the images of the following animals]:  the victory banner of the angry black bear; the victory banner of the fierce-mouthedwater-sprite; the victory banner of the grasping wolf; …of the noxious snow leopard (gsas for gsa’)… of the black cormorant; …of the evil-eyed wild pig; of the byad thogs brown bear; and the victory banners of the tiger and the khyung – eight in all. Set these up in the four directions and the four interstices. On the eight red copper boundary markers (tho) draw the faces of the eight great athletes, and set them up. Then connect these with a long encircling rope (rkyang thag) to which the bya khra (etc.) are attached. As for what you should visualise, you shoulld imagine the central spear as 90k x 900k dbal gsas; and outside that, you should imagine the eight great victory banners as the eight great generals. And outside that, you should imagine the eight great copper boundary markers as the eight great athletes.