Ling ga'i 'bri chog


ling ga’i bri chog ling khrus rnams bzhugs pa lagso (lags so) ||

The ritual for drawing the lingga and the lustration of the lingga


1. § ling gā gzhung ltar bris la ’di skad do | § || bswo nga ni stag
2. la me ’bar ste | nyon cig gyis gran [< gyi gran] log pa khyod | dang po zhe sdang pha la
3. chad [mchad] | zhe sdang dmyal ba’i rgyu yang khyod la byungs | de nas ’dodgs (’dod chags) ma yi mngal |
4. ’dodgs (’dod chags) yid dags rgyu yang khyod la byungs | de nas gti mug lus su grub | gtiṃug (gti mug)
5. byol songs rgyu yang khyod la byung | de bas dugsuṃ (dug gsum) ngan song gsuṃ po khyod la byung |

Draw the ling-ga according to the main text and say as follows. Hey, I am sTag lha me ’bar – hear me, you vow-breaking malefactors! First of all, anger develops from the father, and anger, which is the cause of the hells, is present in you. Then desire develops in the womb of the mother, and desire, the cause of the realm of the hungry ghosts, is present in you. Then stupidity takes form as the body, and stupidity, that is the cause of the animal realm, is present in you. Thus all three poisons, the three lower realms, are within you.

As expressed in the formulation sha khrag rus pa, ‘flesh, blood and bone’, flesh (sha) corresponds to stupidity (gti mug), blood (khrag) to desire (’dod chags) and bone (rus pa) to anger (zhe sdang).


1. ngan song gsuṃ po gtan du spangs pa’i phyir | gzugs dang ling ga
2. bca’ bar bya || || bswo nga ni stag la me ’bar ste | ling gā bris ba’i gnas yang
3. med | ling gā bris ba’i gdan btsal ba | dugshog (dug shog) ’tho dang sor bzhi la | ling
4. gā bris pa’i gdan yang byas | ling gā bris ba’i snyug gu med | ling gā bris pa’i
5. snyug gu de | mi rgod mda’i bsad pa yis | bris snyug ’tho gang sor bzhi la |

To renounce forever the three lower realms, make an effigy and a ling-ga. bSwo! I am sTag la me ’bar. There is nothing on which to draw the linga, and a surface on which to draw the ling ga must therefore be sought. Make the surface on which the lingga is to be drawn from poison paper measuring one span and four finger-widths. Since there is no stylus with which to draw the lingga, make that stylus with which to draw the lingga out of a piece, measuring one span and four finger-widths, of an arrow that has killed a yeti.

Line 3, dug shog, ‘poison paper’: according to Lama Sherab Tenzin of Samling, in Dolpo, this is not paper that has been treated with poison but paper that has been made from the root fibres of Stellera chamaejasme (Tib. re lcag pa).

Line 5, mi rgod, 'yeti': the term mi rgod may also designate a brown bear


1. ling ga bris pa’i snyug gu byas | da rung ling ga bris pa’i khrag yang med | mi rgod gri khar shi ba’i khrag dang
2. cig | drel nag dug dril shi ba’i khrag dang gnyis | khyi nag smyo dril shi ba’i khrag dang gsuṃ | khrag sna
3. gsuṃ la dug sna bsres | de la ling ga bris pa’i snag tshag byas | spyi ling spyi bo’i gtsug nas bris | pho ling
4. phrag pa g.yas nas bris | dmo ling phrag pa g.yon nas bris | dgra ling rkang pa g.yas nas bris | ’dre
5. ling rkang pa g.yon nas bris | chung ling ’doṃ gyi dkyil nas bris || de phyir nyon cig nga la nyon | spyi bor
6. yi ge nan cig bris | las kyis rlung gis ded pa’i don | bla [< brla] dpung gnyis la ’ching bzhi bris | bonongs (bon skyongs) rnaṃs

Nor is there any blood with which to draw the lingga. Take the blood of a yeti that has died on the edge of a sword; the blood of a mule that has suffered a bad death by poisoning, and the blood of a dog that has died a bad death by rabies, and from a mixture of these three make the blood to be used for drawing the lingga. For a general-purpose lingga, begin to draw from the crown of the head; for a male lingga, begin to draw from the right shoulder, and for a female lingga begin to draw from the left shoulder. For an enemy lingga, proceed to draw from the right foot; for a demon lingga, begin from the left foot, and for a child lingga begin from the middle of the privy parts. Therefore listen – hear me! On the crown of the head write the syllable NAN, that signifies being driven by the winds of karma; on either shoulder write the syllable ’CHING, that betokens

In line 2, the terms dug dril and smyo dril have been taken as dug dri/gri and smyo dri/gri respectively.


1. la brdaṃ pa’i don || yan lag bzhi la zha bzhi bris | rgyalen (rgyal chen) bzhi’i bcings pa’i don ||
2. de phyir nyon cig log pa khyod || gnod byed dgra ’dre ma yin rtog pa yis | lhrin (lha srin) sdyed (sde brgyad) rigs drug kun |
3. gzugs med gzugs la ma ’khor cig || gnod byed dgra ’dre gdon gsuṃ ’di | gzugs snyan ’di la drag tu phob ||
4. ling gā ’di la myur du khug || gnoded (gnod byed) dgra ’dre las ngan ’di | phyogs bcu’i jigen (’jig rten) gar gnas kyang | ling ga
5. ’di la myur du khug || gzugs snyan ’di la drag tu phob || ces byas la dmigs pa drag du bya | ’gugs sngags mang du brjod la bris (?)
6. bri (?) gyer rdzogso (rdzogs so) | de nas lda ro’i bcings gyer la | rab la mgo dang gcig | lag pa dang gnyis | rkang pa dang gsuṃ | duṃ lnga las byas | dug lnga nas

the binding of the malefactors by the protectors of Bon. On each of the four limbs write the syllable YAN, that refers to binding by the four great kings. Therefore hear me, you evil-doers! You who do not belong to the noxious enemies, you, the eight classes of demigods and all those in the six realms, you who are disembodied – do not enter this effigy! Force the harmful enemies and the ’dre and gdon demons down into this effigy, and quickly summon them into this lingga. Wherever in the ten directions of the world these ill-fortuned, noxious hostile enemies may abide, summon them swiftly into this lingga, cast them down forcibly into this effigy! Say these words and visualise the action intensely, repeating and writing the mantra for summoning a great many times.


1. ’thim par bsam la ’di skad do | ||bso nga ni stag lha me ’bar ste | las ngan sdig can nyonongs (nyon mongs) khyod | lda ro ’di’i gzugs
2. la bkug | ’byung ba lnga la dus bslangs nas | mgo ba’i dug lnga tshang pa cig || yan lag bzhi la sgo ba bzhi |
3. dugnga (dug lnga) gnas lnga’i lda ro ’di | phyagi (phyag gi) sor mo lnga yis bslangs | lda ro bdud lnga bdud dang bcings | ling gā mar
4. bcings rgya gram chingsu (chings su) ’chings | lus chings | ngag chings | yid chings | ma ra ya nan rud bhyo || ces bcings ngo |
5. ling gā la rang gis rdzas ngan ma song bar byas la | gu gul gyis lha tshar rnaṃs ’khor bar bdugs la ’di skad do | || bso nga ni stag lha me
6. ’bar ste | gu gul nago’i (nag po’i) rdzas rgod ’di | dgregs (dgra bgegs) lingga bdug pa ste | ’dre bgegs ’byung po smyosu (smyos su) chugs | steng gi

The chant for the writing is over. And now the chant for binding the lda ro. Ideally, it should be recited for five different parts: once for the head, a second time for the two hands and a third time for the feet. Imagine this being diffused from the five poisons, and recite as follows. Hey! I am sTag la me ’bar. You, ill-fortuned sinners in your misery, I summon you into the effigy of this lda ro and take you at the same time as the five poisons: the head, which contains the five poisons in full, and the four limbs that are the four door-guards – this lda ro that has the five points representing the five poisons, I lift you with my five fingers and bind the lda ro, the five poisons and the demons together. Tie down the lingga, bind it crosswise: bind its body, bind its speech, bind its mind! (Mantras) Thus is the binding done. Do not let any of your own impurities be transferred to the lingga. Fumigate the ritual items (? lha tshar rnams) and the environs with frankincense and say as follows. bSo! I am sTag la me ’bar. With this dread substance, frankincense, fumigate the hostile obstructors and the ling ga; drive the ’dre demons, the obstructor demons and the ’byung po demons to distraction!   

Line 1 and passim, lda ro: according to TY (26:49), lda ro may be a term from the Me nyag language. (In Lex it is mentioned as a clan name.) The term is sometimes applied to Mi bdud, who is one of the main Bon protectors. He is the enemy-protector (i.e., protector from enemies) of the practitioner – “lDa ro bon gyi sgra bla la...”. See also the term lda khrom (?). Here it apparently indicates a type of demon, and from the context is being applied to the gyi gran log pa.

Line 3, lda ro bdud lnga: this has been read as lda ro dug lnga.


1. lha gnyan mi bdugs te | pho sri mo ’dre myosu (myos su) chug || ’og gis klu yang mi bdug ste |
2. byed ma dgregs (dgra bgegs) smyosu (smyos su) chug || ces bdug go | bsreg ling yin nas hom khung ’phang ngo | rinen (rin chen) ’phreng ba ltar bstod las dus drug byas | dgra
3. sri mnan pa yin ni | thod pa las sogs kyang rab | g.yag ru la sogs du bcug nas mdos zhabsu bzhag | phung bon bdagis (bdag gis) gud du bkol ba’o | ū
4. ya | || ling ga’i spyi khrus zabṃo (zab mo) bzhugso (bzhugs so) || mtha’ gtad mnan gsum byed pa la | ling khrus byed pa gal che la | shing bse ba’i bar du ling gā
5. ’phyar | rang gis lag du bzung nas | rang gis mgo la phyin ci) log lan gsum bskor yug byas te | dkrol sngags ’di bzlaso (bzlas so) || ||e
6. ka ya ma shig shig khrol khrol | ne ra ya ma shigig (shig shig) khrool (khrol khrol) | ki la ya ma shigig (shig shig) | gshine (gshin rje) ya ma shig

Do not fumigate the awesome gods on high, but drive the vampires of males and the demons of females to distraction; do not fumigate the serpent spirits below, but drive the byad ma demons, the hostile enemies, mad! Here ends the fumigation with frankincense. If you have a lingga for burning, cast it into the homa pit. According to the Rin chen ’phreng ba (text) this ritual (bstod las?) should be performed six times. If you are performing a vampire-subjugation rite, some sort of skull is ideal, otherwise insert it into a yak horn and place it at the foot of the mdos. I, Phung bon [Gömar] have taken this excerpt from other sources. (Mantra) Here follows the general lustration of the lingga. To perform the threefold ritual of mtha’, offering [to the yidams] and crushing down, it is most important to perform the lustration of the lingga; then place it between two lengths of se ba wood and brandish it. Holding it in your hand you should rotate it around your head three times in alternating directions, and recite the following mantra for releasing [yourself]. (Mantras)

Line 3, phung bon: probably a clan name, and here almost certainly referring to Phung bon rGod dmar, whose name not infrequently appears in texts associated with Phur pa and sTag la.


1. ma mo ya ma shigi (shig shig) || gza’ ya ma shigig (shig shig) khrool (khrol khrol) || dge bsnyen ya ma shigig (shig shig) | bdud ya ma shigig (shig shig) khrool (khrol khrol) |
2. btsan ya ma shigig (shig shig) khrool (khrol khrol) || ces tshar cig ’don | de nas sked la lan cig bskor la tshar cig ’don | yang mdun rgyab gnyis la gong ltar
3. bskor la sngags tshar cig | de bris zin tsam yin | re thag mig la len gsum byung zhing tshar gsum ’don | sngon du bsgrub pa zin na de mi dgos
4. da yang ling khrus ’di ltar byaso || || bdagid (bdag nyid) yidaṃ (yi dam) lhar bskyed la | mdun du chu gtsang ’odkar (’o dkar) snod gang bsogs | mi dmigs
5. pa’i ngang las chu de pam las padma | ram las nyi ma | a las zla ba’i dkyilor (dkyil ’khor) | de’i steng khang las chu’i lhom (lha mo)
6. dkar mo | zhal gcig phyagnyis (phyag gnyis) ma | g.yas mchod sbyin gyis phyag rgya mdzad pa | g.yon pa’i padma dmaro (dmar po)

Recite this once. Then rotate the lingga once around your waist and recite it once; and then rotate it in front of you and behind you as above and recite it once. The following is just a note: perform this in your imagination (re thag mig?) three times and recite it three times, but if you have already performed it [in the course of this ritual] you need not do so. This is how the lustration of the lingga is performed. Visualise yourself as the yidam, and collect pure water with milk in front of you in a vessel. In your non-conceptual meditation, in that water, from the syllable PAM there arises a lotus; from the syllable RAM arises the sun, and from the syllable A there arises the disc of the moon. From the surface of this comes the white goddess of water, with one head and two arms. With her right hand she performs the mudra of offering and bestowing, and in her left hand


1. bsnams pa | zhabs rdore (rdo rje) dkyil dkrung du bzhugs pa | sku la rin po che’i rgyan gyis brgyan par bskyed |
2. de nas rang yi daṃ lha yi thugs ka nas ’oder (’od zer) ’phros pas | lha mo de ’dra ba’i | yees (ye shes) pa spyanngs (spyan drangs) dam tshig semd’a (sems dpa’) dang
3. gnyisu (gnyis su) med par bsam | dza huṃ haṃ ho || de nas mchod sbyin gyis phyagya’i (phyag rgya’i) mthil nas | yees (ye shes) kyi bdui^d (bdud rtsi) byung nas
4. ling ga tsa kra gang yin la khrus byas par bsam | rang gi kha slangs dang mchil ma la sogs pa’i dri ma song ba thaṃd (thams cad)
5. sangs kyi dag par bsamo (bsam mo) || me long cigis (cig gis) nang du tsa kra’aṃ ling gā gzugs snyan ’char bar byas la | me long la
6. chu de’i khrus byas | sngags ’di bzlaso (bzlas so) | || e ka ya ma hūṃ ma ma ka bya ye ’chang ba so |po la hūṃ | ma ma ka bya

she holds a red lotus. She is seated in the full lotus posture, and her body is bedecked with precious ornaments. Then from the heart of your tutelary divinity a beam of light shines forth, and imagine that the jñānasattva, that is like that goddess, is one with [you], the samāyasattva. (Mantras) From the palm of the hand with which she performs the gesture of offering and bestowal imagine that there issues forth the nectar of wisdom to lustrate whatever lingga or sacred circle you may have. Imagine also that all that emanates from your mouth, be it vapour or spittle, is thoroughly purified. Cause the sacred circle or lingga or effigy to be reflected in a mirror and lustrate that mirror, reciting as follows. (Mantras)

Line 2, ye shes pa: this refers to the process of visualisation: sems dpa’ gsum brtsegs (CH): lha ye shes sems dpa’ (jñānasattva), bdag dam tshigs sems pa (samāyasattva), gnyis med las gyi sems dpa’: the meditator first visualises the deity, and the result of that visualisation is known as bdag dam tshigs sems dpa’ (samāyasattva). It is similar in form to the deity itself, but is nevertheless impure because it is a mental production. The actual wisdom deity is the lha ye shes sems dpa’ (jñānasattva). This divinity is invited by the meditator and bestows its blessing on the visualised form, dissolving into it as it does so. With repeated performance, the visualisation is intensified so that the divinity and the generated form becomes inseparable. The result of this union is known as the ‘non-dual being of activity’ (gnyis med las gyi sems dpa’).


1. ye swahā | ne ra ya ma hūṃ ma ma ka bya ye ’chang pa po la hūṃ | ma ma ka bya ye swahā | ba su ki la ya
2. ma hūṃ ma ma ka bya ye ’chang pa po la hūṃ | gshine (gshin rje) ya ma hūṃ ma ma | ma mo ya ma hūm ma ma ka | gza’
3. ya ma hūṃ ma ma ka | bdud ya ma hūṃ ma ma ka | degnyen (dge bsnyen) ya ma hūṃ ma ma ka | btsan ya ma hūṃ
4. ma ma ka bya ye ’chang pa po la hūṃ | ma ma ka bya ye swahā | rang gis dri ma song ba thaṃd (thams cad) dag par gyurig (gyur cig) |
5. ces brten la spyodo (spyod do) de nas rang gis kha slangs dri ma song ba thaṃd (thams cad) sangs kyis bkrus ’o || de nas ling ga de la dgro’i (dgra bo’i) rnams (rnam shes) bstims nas | dgra’o
6. dngosu (dngos su) bsam la | yang dgro’i (dgra bo’i) kha rje dbang thang lyongod (long spyod) tshe bkragzi’ (bkrag brjid?) mdangs thaṃd (thams cad) chu de’i bkrus par bsaṃ | sngags gang yang |mang bzlas so || chu de’i

(Mantras contd.) May all impurities that emanate from me be cleansed! With these words, perform the actions on the support, and thoroughly purify all the impurities that you breathe out. Infuse the enemies into the lingga, and visualise it as the actual enemy itself. Then imagine that the good fortune, influence, prosperity and vital radiance of the enemy are all purified by that water, and recite the mantras repeatedly.


1. ling gā gong bzhin bkruso (bkrus so) | chu de rlung gis phung por bsam | de nas dgra’o kho rang gis tshe bkrus
2. ’o | de nas lhom (lha mo) de nyid ’od du zhu ste | bdui^dr (bdud rtsi) ru gyur nas | chu dang ’dres par bsam | de rang gis ’thungs
3. pa’i rang gi tshe dang lyongod (long spyod) bkragzi’ (?) mdangs dang ldan par bskyed | chu de yi lhag ma gnas khang la gtor
4. bas | sgrub gnas byinlabs (byin rlabs) dang ldan par bsam | de tshe rang gi gzi mdangs bkrag mdangs bskyed pa’o || de nas
5. linggā rnaṃs skyer shun dang | gu khul | mu zi | khyi lud nag spyang lud | rgya tshil | mdze po’i lham ’bog | rta bon | brag nag | glang ru
6. ’og nyid | de rnams linggā la bdugs la | sngags ’di bzlaso (bzlas so) | || e ka ya ma dgra’o a rnri ma ra ya shag phye | rnri ma

Perform a lustration of that lingga as above. Imagine that that water becomes a mass of wind, and that that enemy’s life is purified. Then imagine that that goddess dissolves into light and is mingled with the water. Drink it, and your own life and enjoyment will be endowed with radiance. Sprinkle whatever is left of that water around the house, and imagine that the place in which you are performing this ritual is blessed – then will you generate splendour and radiance for yourself. After this, fumigate the lingga with barberry bark, frankincense, sulphur, the excrement of dogs and jackals, the fat of a Chinese (or Indian?), the boot of a leper, wolfsbane, and [the plants?] brag nag, glang ru and ’og nyid, and recite these mantras. (Mantras)


1. ra ya dgra’o a rnri ma ra ya shag phye | btsan ya ma dgra’o a rnri ma ra ya shag phye | che ge mo’i lha
2. srungs thaṃsd (thams cad) phrol cig || mi’i ma rig pa ’dzem bag sdam pa gal che’o | ling gā’i khrus rdzogs so | dge’o | bkriso (bkra shis so) |

Separate so-and-so from his or her protective divinities. It is most important that you should be so cautious and disciplined that other people do not know about this. The lustration of the lingga is over. Virtue and blessings.