dharani

This concertina, which contains several short texts, is incomplete at the beginning and end, and has a lacuna betweenRf.1vandRf.2r.

This text corresponds in part with a canonicaldhāraṇītext (293) dedicated to the deityTsan dan gyi yan lag(Skt.*Candanāṇga). The name of the deity as given in the explicit differs slightly:Can dan gyi sku'i yan lag. This implies a connection with the many accounts of a sandlewood image ofŚākyamūni, known in Tibetan sources as theTsan dan sku mchog. This image is sometimes identified with the one brought to Tibet from China by the Chinese wife ofSrong btsan sgam po(see503-7). Other accounts relate that the image passed through Kucha and the land of the Tanguts before being taken to China, where it remained (see5090, which is a translation of the Chinese canonical text2036).

The first part of the text in the present manuscript can be identified in the canonical version (293: 59a.4). Here the text asserts that even in the case of a total apocalypse, the blessings arising from thisdhāraṇīwill not be lost. The second part of the text, coming after the lacuna, does not exactly match the canonical version, although like the canonical version it concerns the ritual practice (cho ga) for this deity. In both cases the ritual concerns amaṇḍalawhich surrounds either astūpacontaining relics or a buddha image. The present manuscript goes into more detail and includes a ritual for healing the sick, using a mixture of cow's urine and clay (Rf.3r.2-).

References

Vajrayāna treatise

This short text begins with themantraofNam mkha'i snying po(Skt.Akāśagarbha):Om swa stI ka ma la k+SHI/ bi pu la sam bha ba/ dhar maH dha tu go tsa ra swA hA/. The text then lists the benefits arising from recitation of themantra. Themantrais the same as the one found in the canonical text322.

notes

These brief notes consist of four mantras, each followed by a statement of their effect. The first purifies thedharmatā, the second purifies mind, the third purifies body and the fourth purifies speech.

ritual manual

Due to the incompleteness of the manuscript, we only have the last eight lines of this ritual text on the deityBdud rtsi 'khyil pa(Skt.Amṛtakuṇḍalī). This last part of the text concerns the benefit of the practice, specifically an extended lifespan.

ritual manual

The text opens with homage to the major bodhisattvas. It then states that after reciting this homage one should recite the heartmantra(snying po) ofAvalokiteśvara. Themantrais then provided, but is not the same as that which appears in the'phags pa spyan ras gzigs kyi snying poin thebka' 'gyur(372) or theAvalokiteśvaraspell given in75.

After a lacuna, the manuscript continues in the middle of anothermantra, which is described as the wrathful and terrifying heartmantraof theBhagavān. The practioner is instructed to construct amaṇḍalain the presence of theBhagavān(as in Item 1, there is no description of the nature of themaṇḍala) and recite the heartmantrathirteen times to pacify demons, or for six days to achieve all wishes.

The six lines that follow after another lacuna, may or may not be part of the same text. They consist only of homages to buddhas and bodhisattvas.