Chapter 17
Literature on Consecration (Rab gnas')t
Yael Bentor
Introduction
Indian and Tibetan works on consecration (pratis[ha,rab gnas) of
sacred objects such as stupas and images are included by Tibetan
authors within the general category of cho ga (aidhi), a term which
might be very broadly translated "ritual" or "ritual meth od." Ritual
texts constitute a significant part of nearly every Tibetan library.
Furthermore, in the majority of Tibetan monasteries the performance of rituals is the principal undertaking of most monks. Even
in monastic educational institutions monks devote part of their
time to rituals. It should be emphasized that almost all forms of
Tibetan meditation are highly ritualized and therefore fall within
this category as well. Western scholarship, however, has not yet
adequately reflected this Tibetan preoccupation with ritual.2 The
present study attempts to help fill this gap through a brief over'oie* of the Tibetan consecration ritual and its literature.3 Not only
are consecrations one of the rituals most frequently performed by
reincarnate lamas and abbots, they are also the means by which
religious objects are made sacred or holy.
The Obiects To Be Consecrated
Consecrated objects are classified, following one of the most fundamental Tibetan Buddhist classifications, into receptacles of the
Buddha's body, speech and mind. The receptacles of the Buddha's
'(Wfiu ud Suop)
uollJunfuor uI paruroJ
ssaurldura uo uopel1paw qllm
-rad sdernlu'(ad s&uap W) ^{ervte apeldarar aq} Surzrlensrn (1)
8:sMoIIoJ se ale 'aul
-urexa ol alq€ uaaq aAEq I slenueur uorlElFsuol IIE lsotulE ol uoul
-uroJ '1en1u uorleJJasuoJ aql Jo aJoJ aql lE sluauoduroJ ur€ur
aql
'poqlaru rEIruIs e q8nort{} (prhtq
aql ol sramod s,auo d1d
uorleraua8
e
se
apeldarar
e
ua4l d+tap
Jo
aql palalduror
uorleraua8
ssarord
-de uer auo '(ad pafr4sq'4qud1n)
'auaqpus
uI
a{} Jo uorlelldde lenads e 'qtey 'sl 7r 'ur,tul4pus
SurneH
aql Jo aurerJ aq1 un{ll/v\ paruro;rad uol}Errasuo) aq} sr dpo }oN
uollerrasuoJ atll Jo aroJ aqJ,
'llarvr sE srar{1o dueul ol aJuaraJaJ
sannbal IEnlrJ uorleJJasuo) aq] ;o dpnls e 'snr{I 'slpn}IJ Jaqlo aq}
dq p.sol)ua q (qt86l 'l{sdnro>1s:Lg61 'edrcqs) (&arc utfrqs'uwor,1)
Surra;;o arIJ aql ailqm 's1en1tr Surpnlf,uo) aql Jo aruerJ rallerus
e se paruro;rad sr (orzueJ :Ett-tlg:uos8urlE) (os8 8uu4sq) uoqerl
-rdord aql '6n[,&opq) appuautv o]q Suualua Jo IEn]Ir aq] dq paru
-eduro))E sr auaqpus aqJ 'slenlrr ue+aql1 raqlo lsow Jo sasodrnd
aql patJa ro 'uorlerrasuor e uI apeldaf,ar aq+ olq dltap e 8ur1l^ul
'alre}
Jo Ienlrr a{} qsqdurorf,e sraurro;rad aq} ue) d+tap e se d1uo
-darar aql olul pau^ul ,@qil dllap aqt Jo ('r1a 'Sroquaddolx 'aurn
-lon s1ql ur uozo3 aas) (,,lnrurqsrlduroJJ€ Jo sueatrr,, 'sqaql qru8s)
auaqpus at{l Jo slsrsuor aruerJ lsa8rel aql e'pasol)ua are sraq+o aq}
r{Jlr{/y\ UFI}I/V\ saruerJ se a^ras xrr}Eur sF{} uI qenltr at{} Jo aruos
'slenpr alalduroJ aAIJ Jo xrJ+eur e .,{1prld& sI IEn}Ir uol}ErJasuoJ
at{l uorsran a}eroqela stl uI 'rualsds raBrBI e ;o ped e sa}n}qsuoJ
+nq 'd1qua snourouolne uE lou sr r{Jns se IEn}IJ uoll€Jf,asuoJ arII
IEnIIU uorlBrrasuo] aql Io arnlrnrls
aql
s'slenlrJ JEIrurIs ul paleJ)asuof, aJE qJIqM slrafqo Jourur sno
-rrEA osle are araql 'uolllppe uI 'llam se 're1p dpureJ aql uo sal)E+
-data"r aalql aq+ Jo r{)ea JoJ uor}E}uasardal auros tseal }e aneq o} ,ft1
dgensn aldoaddel 'sapeldarar Jo sarro8aler aarq+ IIe weluof, {lln
-nsn saldural uelaqll u's1rafqo parJES asar{} Jo IIe ro; 'uua} Ieraua8
lsour aql se'pasn aq IIIM (uaqt),,al)€ldalar,, prom aql'ara11 '(ZtOt
'rrrn1 aas) saqq u4s+ pue sed41s are pulur s,Bt{ppng aq} Jo salre}
-darar aq+ pue 1(aepurroJ panes) slua&qp pue sTooq are qraads
s,Er{ppng aq} Jo sapeldarar aq} lsay 3ua4+ pue sa8eurl are dpoq
L6(,
u}qanasuo) u0 alnlantr!-I
292
Tibetan Literature
(2) Ceneration of the receptacle as the dam tshig sems dpo'
(samayasattaa) of one's yi dam (rten bskyed).
(3) Invitation of the ye shes sems dpa' (jnnnasattaa) into the receptacle (spyan 'dren), and its absorption (bstim) tnto the
dam tshig sems dpo' (dam ye gnyis su med pn).
(a) Transformation of the receptacle back into its conventional
appearance of an image, stupa, book, etc. (rten bsgyur).
(5) Requesting the ye shes senls dpo' to remain in the receptacle as long as samsara lasts (brtan bzhugs) (cf. Cabez6n,
in this volume).
The mode of transformation which renders the receptacle sacred in the first three steps is none other than the principal tantric
ritual-the basis of the generation process, which is also variously
applied according to the specific circumstances of each ritual. It is
the tantric ritual par excellence.e Thus, in a process parallel to that
of transforming oneself into one's chosen deity by means of a
sadhana practice, or to that of generating a deity in front of oneself,
or in a vase, the receptacle is transformed into the nature of ye shes
sems dpo'. Through the fourth step, the deity invited to abide therein
takes the appearance of that receptacle. It is no longer a conglomerate of profane substances but an embodiment of the deity. This
process provides a very concise parallel to the perfection process
(sampannakraTna, rdzogs rim) of dissolution into nondual emptiness
or clear light, and to the concluding step of sadhana practice, in
which the practitioners emerge once more in the world as emanations of a buddha. 'Dul 'dzrn Grags pa rgyal mtshan (1374-1434)
explains this step as follows:
...think that the form of that deity [invited into the receptacle] is
transformed completely and turns into the appearance of that
cast image, painting and so forth.... With regard to books, think
that sNang ba mtha' yas and his consort, having dissolved into
light, transform into the form of letters. (378)10
The fifth step, which is specific to consecrations, does not involve
a transformation in the receptacle.
The most crucial aspect of the consecration, &s well as of most
other tantric rituals-the nature of the ye shes sems dpo' invited
into the receptacle-remains elusive. The tradition seems to be
deliberately vague about this point. Usually the sets of terms used
in relation to tantric practices are different from those employed
in philosophical deliberations. While in the latter case there can
aql ueql aJour s ,adp sLuas saUS afi pa1[^ul aq] leq] aztlea.r plnoqs
rolelrpatu aql 'aro;araql '(nrolaq aas) aruasard slr LIIIM aprlred
lsaluq aql ol umop asJanrun alrlua aql Surpenrad sE paqrrJsap sr
,udp sutas saUS afr aq+ 'puetl Jaqlo aql uO 'pupr s,auo ut pazrlensr.\
q q)F{M wap Ifi aq+ salqurasar ,adp sutas saqs afr aq+ }eq} sa}E)rpur
ssa)ord q.ll '(ud paw ns sfru$ dUenpuou olur pasnJ ua{} are onu
aql 'pall^q q 'U ol repms sI rplr{zvr ' ,udp stuas saqs afi aq+, ,udp stuas
&rut+ wap aql paller'dllap pazrlensrn slr{l o}ul 'wap ?fiaq+azrlensr.\
+sJIt sJauorlqrerd 'ssaJord rr"rluel F+uauepunJ dran aql uI ',adp,
paz\unsrn aql o1 (ary,) repurls aq ol pres sr ,adp swas
pueq auo aql uO 'sarlrlenb drolrrperluor d11r-raredde ,{q
+r azrra+)Ererlr op daql ',adp suns saqs afi aq+ Jo arnleu aq] o1 pre8
-ar t{}I,vr }lrlldxa dran }ou ar€ $lrom ue+aqll }soul q8noq} ua^EI
'salJeldarar rr;nads
olul pall$Isuerl ae ol paraprsuoJ osle are sunr8lld Jo suorleraua8
Jo uorlo^ap aql Jo ro setuel q81q Jo srartod aqJ 'JIas+I Jo pu€ ur
Ienlrr uoller)asuor at{} uo dlalos puadap }ou saop apelda)ar e ul
+uasard sl qrlqm leql'sttll 'rorradns paraprsuoJ aq plnom lr uraalsa
raq8rq Jo etuel E dq p"lerJasuo) sr sapeldaJar leJrluapT orvrl Jo auo
sutas 8rut+ wap
saqs afr atq+
uaqm 'aJourJaqlJnC 'edn1s aqt Jo aJnleu paJJEs aq+ luaur8ne ol
anras saIlIAIlf,E asaqJ 'selu€t qBU alqerarunuul dq dlqelol ler{} +e
pauroJrad spnlrr Jo raqurnu a8rel aql ol anp pue aldoad uElaqIJ Jo
suoqeraua8 dueru JoJ alls a8eurrr8pd rofeur e sE pa^Jas seq edn+S
Hleueqpog tEr{} })eJ aqt o} anp q sF{I 'atuoq ,{Fure; aq} ur 1da>1
apeldaJar alEAIJd e uet{} parJes arour palaprsuoJ sr dagp1 npueur
-t{}E) aq+ ur Weueqpog se q)ns edu}s rofeur y 'urroJrun araqm
-drana lou sr aruasard par)es sn{} Jo s})aJJa ar{} to }ua}xa ar{J
'(srus uqq) aunuo; poo8 pue (sqay
ryfril s8urssalq Surrq deur qrlq^
Surqtauros 'apelda)ar paleJJasuoJ e ur luasard sr Surqlauros JI
se l)E aldoad uelaqrl lsotu'la1'rltou{ }ou op daq} }eq} }1urpe a111os
'aJuasard sF{} Jo arnleu aq+ }noqe lrtrldxa lou are
IIaM se aldoad
dreurpJo 'sJar{)eat luaurtua Jo suoqeueldxa IEJo aq} pue sTJo,vr ua+
-+IJlvr a{l-I rr'aJaq} }uasard parJES Surq}auros sr araq} }Eq} uoqrn}ur
aruos ssassod op daq+'uoqerJasuoJ rage apeldaJar e uI palpoqura
sl t{rlt{rvt }et{} Jo arn}eu lrexa aq} Surpuaqardde ;o alqede) sanlas
-ulat{} raplsuor lou op aldoad dnl pue )qseuour ue}aqrl;o dlrrofeur
lear8 aq+ q8noq+ ua^;1 'sarr]rerd Ieuoqelrparu Surpuewap q8norql
dpo alqEII€^e aq ol parunsse sr ,udp sutas saqs afr aql Jo arnleu
aq+ olul ]q8rsul duv {em prqdleue uE ur pa}ear+ lou are sarqrerd
JIJluel Jo slradse dueur 'luaurala q)ea Jo srsdleue q8noroql e aq
€62
UOqAJJASUO) UA atnJA,tal!-I
294
Tibetan Literature
visuahzed yi dam. Moreover, that which embodies the receptacle
is not only the nonduality of the ye shes sems dpo'but the nondualitl'
formed by the absorption of the ye shes sems dpo' into the dam tshig
sems dpo'. Any use of concrete terms for that which is present in
the receptacle would place limits on its sacred nature.
These two aspects of the ye shes sems dpo', which correspond to
the Form Body (rupakaya,gzugs sku) and Dharma Body (dharmakaya,
chos sku), are parallel also to the two major concepts, central to our
understanding of consecrated receptacles, to be discussed under
the two following headings.
The Receptacle as an Emanation of a Buddha
The entity invited to the receptacle is seen as one of the Form Bodies of a buddha. The following verse from the Rab tu gnas pa mdor
bsdus pa'i rgyud ("Consecration Tantra"; RNDG) is recited in al-
most every consecration.
As all the buddhas, from [their] abodes in Tusita heaven, entered the womb of Queen MayA, likewise may you enterl2 this
reflected image (gzugs brnyan).(RNDG sDe dge: 293-294)
A buddha is invited to abide in a receptatle in a manner reflecting
the periodic birth of an Emanation Body (nirmanakaya, sprul sku)
of the buddhas in the samsaric world according to the MahayAna conception. (This verse alludes also to the notion that a ne\^r
receptacle is not created but "born.") Similarly,in the consecration work by Brag phug dGe bshes (b. 1926) the ritual master
requests:
Muy these receptacles consecrated by me, the aajraholder, having become receptacles of worship and loci of prostration for all
beings, actually perform the actions of the Emanation Body of a
buddh a. (299-300)
Guru bKra shis distinguishes three types of Emanation Bodies.
The supreme Emanation Bodies (mchog gi sprul sku) are those
appearit',g in the world in the manner of the twelve deeds [of
the Buddhal. The born Emanation Bodies (tWt ba sprul sku) are
those appearing as sentient beings in the manner of aryas, ordinary people, etc. Made Emanation Bodies (bzo sprul sku) are those
appearing in an unanirnated manneq such as stupas, boats and
bridges. (vol. 1: 128-129)
(gEt) 'lr Mou{ }ou op rorraJul are spurur asoqm [srauulSaq]
aldoad .,{reurpro tanamoH 'aprs}no a{} ruoJJ alrnur o1 Surq}ou
sr alaql 'aro;araql 'arnleu {lo.{ t{}Irw'sapqred ssal}unoJ aq} Jo
qJea ol ulrop '8ulq1.,ftana sapelJad seqppnq aql Jo saqs afi aq7
'areds se lsEA se sr setlppnq ile Jo punu pue qraads '{poq aq} to
,udp suns saqs afi arylnJeururr
dlernleu pue larras /alqlq^Ipul aql
:Gotl-g€9I)
or{slur et{Bt sedSr s3ue5 plrs acs Jo suoqeueldxa SuranolloJ aq}
q palJrrelr aq detu sF{I 'paqsllqe}sa aq }ouuer qrlqm Surq}auros
'arnleg sil s+)rperluoJ apeldaJar e ul ,udp suns saqs afr aq+ Surqsrl
-qelsa Jo ssarord y 'dpog erurer{C aql Jo srura} ur osle pallaJuor
sr alreldarar aq+ olul paqrosqe pue pall^ul d+pua at{} '}aA ',vrolaq
passn)slp puIT aql Jo suralqo;d asod +ou plnom dpog uorleueulg
uE se dpo apelda)ar aql dpoqura ol pall^ul dllap aql Surpre8a1
qlnrl alEtullln
aql puE suorlBrrasuoJ
'asuas alarruo) e r{}pt eapl euEdEqeIN ler
e
sarlddns
raqleJ
-rsdqdelaur
lI rr's8uraq ueurnq .{U^ uor}JeJa+ul
dqaraq}
roJ alqelre^e urat{} Suuleur
'euEdgqery aq} o1 Surprorre
plrom aql ur luasard d1]uarrnr sEAllESIr{poq pue seqppnq aql Jo
auo Jo uorleueura urepal e azrlvJol ol sanJas apeldaJal E 'urns uI
:rfi$J:I#,iT';'#il"Td:l":iiri:niL'i""$li":?#:J,:::
+ou saop
aq'Fllder aql u1 pareadde
1ou seq 8uH e se 3uo1
sy
'lrJaru Jo uorlBlntunJJ€ ar{} JoJ asEq E sE sa^Jas oslE
lnq s8uraq Jo a>les at{} roJ s}re dpo lou apeldarar aq} uor}Eueura
uE sV 'UtE:qnr8 unril ,eBp un) uaqr royq,r) (s1t4s aDIq 'u1a8uuw)
sluana snorrrdsne Jo asner e {lrprol }eq} roJ Qult ryfrq'auaLliitUpa)
Surssalq Jo aJrnos e aq IIIM uolleuetua ue Jo aJuasard aql
'@eZ:a8p a6ls ,ONU) $was qnr4r 8uufrq'a++!rltlp0q) luaurualq8llua Jo
pu$u aql aleraua8 o1 urat{} aJnpul pue }r aas oqm asor{l ur uollo^ap
pue qlleJ alearr IIIM +I'(201 :8ueHl 8un)) ,,utusr.itusJo pua aql []un
(ofiq rup&) aaurerl ar{} uo ada aleuorsseduror e H}pt sTool, , lI's8ur
-aq +uaquas Jo aTes aq+ ro; slre alrelda;ar aql sarpog turoC sll uI
Eqppnq e Jo uoqeueura ue sV 'uoqeureJurar E sE edn+s leql raprsuoJ
pda111 ur ed4ls rl+Eueqpog punore sluaprsar aql
lsoru asr^aaTlT
'serlppnq aq+ Jo sarpog uoqeueurfl se parJrsselJ are
'o sedB]s araH
962
u}qanasu})
uo atntranl!1
295
Tibetan Literature
And
Everything compounded as dhartnas, which are comprised of
both the grasped and the graspet the entire animated and
unanimated three worlds, has from the very beginning reached
the nature of clear light. The ye shes sems dpo', which is not conditioned by another, abides pervading itself, as does the sesame
oil in the sesame [seed]. This is known as naturally arrived-at
establishing/consecration (rab gnas). (157)
The paradox of inviting the ye shes sems dpo', which is omnipresent without ever being established, is dealt with in a number
of consecration works. The following dialogue contained in the
RI'/DG is an especially noteworthy example.
The bodhisattvas asked: "O Blessed One! How do the Victorious Ones establish/consecrate (rab gnas) all the unestablished/
unconsecrated (rab tu mi gnas pa) dharmas?"
The Blessed One replied: "All the buddhas firmly abide without any establishing/consecration. [They] abide, as space does,
in everything. The alternative viewpoint is false imputation (rab
tu brtags). In the case of relative worldly truth there is the false
imputation of establishing/consecration. When examined from
the point of view of ultimate truth, who blesses what how? From
the beginning [it was there] unproduced. So how could it be
established/consecrated? This has been taught only as a basis
for comprehension by sentient beings who have just set foot on
the path." (RNDC sDe dge: 292-293)
The answer is given here in terms of the two truths. The notion
a buddha in a receptacle exists only in relative truth.
In ultimate truth, consecration is an impossibility. The theory of
the two truths is applied here in order to harmontze ritual practice with certain theoretical positions. Since these answers are offered also by ritual manuals, it is likely that they would serve the
point of view of ritualists, as will become evident below.
This position of the RIJDG is taken up also by several renowned
authors of consecration manuals. Grags pa ryyal mtshan (1147of establishing
7216) says:
In ultimate truth, by performing consecration of the tathAgata
image one does not make any improvement on it; by not performing it there is no impairment. Still, consecration was taught
the sake of in-
::.:,ffi:*TH#:i,il ;ffffi:',?ill;"$ ll'
Thus, in ultimate truth the consecration has no effect. Its value is
only for the devotee who perceives it in conventional truth. The
ianqp qu wnsS woes sF{ ur sdes (t gzT-zgtt) e+tpuecl edls eS sp
'ldaruoJ Jo a)IlJerd snor8qar {ue ol papua}xa aq deur ,vrarl sIr{I
GSd'lI lsnf sr ]ErI] q]nr] alew
-Ilp u1 ;dressaJauun osle lenlrr sI :$lse auo p 'aroyaJar{I 'o}ul
paqrosqe aq ol araqds anrloafqo ou sr arar{r eteqm o}q sqros
-qE leq tt'afiglawfiUp aql Jo arnl€u aql Jo sr Surqldrana JI ,MoN
:surEluleur
saqsq aDp Enqd Serg relorlrs asauelnqg aql sE' ,adp sutas Slrlt+ wap
aql uI paqrosqE s1 ,udp suns saUS afr aq+ q)Ir{ivr ur lenlrr rrr}ue} due
ol ]nq sIEnlIJ uolleJ)asuo)
o1 ^,{po
}ou dldde s}uaurn8re rEInmS
Sf,^X) 'uorlerrasuof, lq8nel rallreal aql
'aJuassa IEar aql uvrouT lou op oll,vr s8uraq ro; 'slaqel dlplrom ur
'qlnrl anqplar ur'paurerlun aq1 'srauur8aq aql rog 'dressaJau lou
sr uoqeJJasuoJ e 'qlIEJ 3uo4s a^eq daql JI 'asrmJaqlo asrJe ou
op pue 'sellppnq a{} Jo suor}Euelua Jo Surssalq urory asrre V}ro;
os pue saSewr 's1ooq 'sedols ler{} pazrleal aneq }nq ssauqdura
pazq€ar lou a^eq oqm asoql roJ lI sr ra{llaN 'dlqsrom;o slrafqo
Jo suorleJJasuoJ paau lou op lq8rl realJ se sautfiqp IIe azqear
ot{m asoql Zpalerrasuo)/ pat{sllqe}sa aq }I plnor llt.or{ luoqessat
pu€ t{UIq lnoq}I/u [araq] servr 1r] Suruq8aq aq] ruorC 4/v\ot{ }eqrt
sassalq oqm 'qlnrl alerurlln Jo rvtarA Jo lurod aql tuorJ paurure
-xa uaq14 dressaJauun pue .,{ressaJau q}oq sr uoqeJJasuoJ aql
(OtS :a8p acls
""}i#
uorl'lrasuor palonb dlruanbary srr{
dq osle aperu sr luod,rapel aql '(f cruy) srauur8aq aql dq uopvzl
;ifi,il,i?;l#f;
+xa+
-IEar snor8rlar Jo luaurdola^ap pue (AAaO) uo,rled aq+ Jo lrraur Jo
uoqelnurn))E lnq'apeldarar E ul &tap E Jo Surqsrlqelsa aql +ou sr
uolleJJasuoJ E Jo asodrnd aql 'ua{} 'satqua+ asaqt o1 SurpJo))V
(eSS-ZSg :a8p aCIS
g1d1)'1r slsanbar dlaratuls otllvr aldnsrp E Jo +rraru aql Jo a>les aLI+
rc1 (adla4tanu 'uoqeuralle ro) uor+ezrlenldaruoJ Jo aarJ rauueur
p ur aq plnor{s &Iap pa}prrasuor/paqsHqEtsa aq}
Jo SulplqB ar{J.
(AAaA)
'dpeprlrg
'sz{es
a4ual altupotaatitug aql ur raldeqr uor+Erf,asuo)
(gee :a8p
aCIS
J))X)
aq+
'saurrl IIE lE paler)
-asuorlpaqsllqEtsa IIaM are daql aprsar daqt apoqE ra^alEq/vr
uI 'stiwffitlp Uu Jo uoqeur8rro Jo aJeld aql ur aJB ''lla 'erureqq
dlo.I at4q'alapuaw aq+ Jo [s]luaprsar aq1 Surpnlrur saqrap aq] ilV
:SurzvrolloJ ar{l seq
(lf fX) a4uul aaautu4ue aq} ;o ;aldeqr uor}err
'auole aqua+ sH+ o+ patFrrll lou sr dlrap e ro Er{ppnq e
Surqsqqelsa Jo uorlou aq+ of pre8ar Hlyvr SCNU ar{} Jo +urodpuels
-asuo)
/62
aql
uo4anasuo) uo atntratal!1
298
Tibetan Liternture
Therefore, in ultimate truth, all phenomena being without mental elaborations, there is not any ritual there; when there is not
e'.: iill the Buddha himself, there is no need to mention any other
ritual. A11 the classifications of the cause, the path and the result
are relative truth. Individual liberation, mind of enlightenment,
initiation and so forth, and to that extent also ritual and medita&s well as the whole profound interdependent origination, the classification of the ground and the path,
and even obtaini^g perfect buddhahood, are relative truth and
not ultimate truth. GA7.D
tive visualization,
On the other hand, religious practice is possible only on the level
of conventional truth. Furthermore, it is on the basis of such conventional practices that the ultimate truth can be attained.
The absolute cannot be understood independently of general
[Buddhist] practice (ayaaahara). Without the ladder of genuine
relativity a wise man cannot ascend to the top of the palace of
reality (tattaa). (Satyadaayaaatara 20, translated in Lindtner: 195)
This verse of Atisa relies not only on Bhavaviveka,ls but also on
Candrakirti's Madhyamakaaatara (YI, S0): "The relative truth functions as the means, the absolute truth functions as the goal"
(Lindtner: I73), as well as on Nagarjuna's Mnlamadhyamakakarika
(XXIV 10): "The absolute cannot be taught unless one relies upon
convention" (Lindtner: 1,87).
sDe srid Sangs rgyas rgya mtsho summ aruzes such positions
with special reference to consecration:
For people who realize the condition of ultimate truth which is
without mental elaborations, for those who have completely
:;i::iff n:lH?f l'.1i'#.{::t:#?;u;;:rH;ff :
not reahzed this, the definite necessity of rituals and so forth
should be made known. With regard to the fwo truths consecration is both necess ary and not necess ary.(158)
Thus, consecration is explained as a process of the localization
of the omnipresent "divine pow er" for the sake of those who do
not realrze its true nature. It is not an easy matter to perceive the
omnipresent nature of the Dharma Body, ot to regard the entire
universe as sacred. One prefers to confine the ultimate powers in
certain identifiable places. The consecration ritual serves this purpose. For the great majority of the Tibetan Buddhist community
who have not achieved enlightenment and, in fact, do not consider themselves to be close to that goal, the implication of these
theoretical positions is that consecrations are necess ary. There-
uvral y drnlual r{}uaa}uanas
t,, ue+aqll aq+ Surrnp padolanap qJIqAA arua8
pue suoqdrrf,sard qloq auqruoJ sTro/v\
aq+ Jo ,,aJuessreua
alel dlanrlelar e 'uorleJJasuoJ uo $lJo/v'l droleueldxa uazop € ueql
arour 8uo1aq dnor8 puoras e oI {rryuat WJIarlt} aq} aruls pasod
-uror (suorleueldxa ,vral dran lnq) suorldrnsard Sululeluo) slenueur
Ienlrr are dlrrofeul aql 'sdnor8 rofeur o/v\+ o1 dllsour 8uo1aq qrlq^a
'uoqeJJasuoJ uo $lJorvr uElaqII palpunq oml JaAo aJE aJaqJ
zr'uollEJJasuoJ ol palo^ap
aq+ ur paureluor s>lrom
dlped ro dgoqm rnd8, uelsq uelaqrl
uerpul dUF{} auros ruorJ pa^rrap sr uoqerJasuoJ ue}aqll aq} roJ
dlr;oq+ne prnldlrrs leuorllppv 'saqual )cnH pue afrapo.tuathag
aql ur sraldeqr uorlerrasuo) ar{} ur pue '9CNU aq} ur }seal
lE urJoJ auros ur readde op Ienlrr uorleJJasuo) ue+aqrl ar{+ Jo
s+uauoduror aq+ Jo lsoru 'slenueur IenlrJ lou aJE saqua+ q8noq+
ual![ 'utnq, pnfifu !,aut &wfry1,t ar{} ur punoJ fiZ't{r) (laUl) od
pB a4nnH aql ;o raldeqr uorlerrasuor aql ruor; se IIa/v\ se '(1red
Surpnpuo) aql ur pue 6 'q)) aqual amfy.ucl ail.aA aq] uI aruaraJar
uor{s e ruor 1'sutqual QV 't{r) affi++luurlplqqv pue '(g 't{r) ryI&ofrmqa3
'(gZ 'r{r) aaautu4ue '(l '11 't{r) ut[uaag'(ZZ 't{r) afiapotuail,rug ar{} uI
uorleJJasuoJ uo sraldeqJ ruo t1 'ueqaq[ ur dpo panrasard '3C1,IU
aq+ ruorJ dluoqlne prnldrJJs s+r saAIJap IEnlIr uorlerJasuoJ ar{I
arnlErallT uollBrJasuo) aqJ,
'Jalarlaq aq+ JoJ asodrnd aures
aqt anras deur sF{} a)urs 'sa8eurl ro sed41s ul Et{ppnq e Jo aJua
-sa;d IEnlJe aql Jo €apl ar{} osle tnq 'lrlaul Jo uor}eprun)J€ pue
seapr +sF{ppng Jo uor+ezrlear ro; srseq se Surnras dq '.{lnr} anl}
-elar Jo la^al aq+ uo ranallaq aql 8ur1r;auaq sapeldarar Jo Marn a{}
dluo +ou d;r1sn[o+ anras suoqeJaprsuoJ leJrlaloaq] t{rng er'suorlerJ
-asuo) Surur.ro;rad JoJ paau aql saurlJapun uana +l 'dl{eal Jo aln}
-Eu anJ+ aq+ pue uorleJJasuoJ Jo asodrnd ureur aq+ uaal +aq uor+
-)rperluoJ luaredde aql anlos ol sanras dpo +ou sr{}nr} orlt} aq} Jo
droaq+ aq+ Jo uorlerqdde aql 'ssalaq+auoN 'rnJ)o ]ou op SunuroJ
-suEJ+ .ro Surqsllqelsa se qJns suorlJe r{Jltllvr ul 'sI }I se dlrlear Jo
suoqdaJuo) Ie)rlaloa{} H}lan druanr8uor slr }noqe suorlsanb sasrer
sF{}'1ana1 auepunur e uo alqepe tv ufiu4awffiLlp aq+8ur4eur Jo d+ilq
-rssod aq+ s1sa33ns IEnlrJ uorleJJasuof, aq+ aJurs 'uorsnlluo) uI
'Felap ur
anoqe
sJalrJM
pue
uorler)asuo)
ar{}
ssnJsrp
o}
paaJord
pa}onb
IEn+rJ
saqua+ aq+ 'slanal qloq uo uorlerJasuo) aq+ paueldxa Surneq 'aro;
662
uoqanasuo) u0 atnlanl!-I
300
Tibetan Literature
explanations. This high number of consecration works composed
by Tibet's most revered lamas is a good indication of both the
prevalence and irnportance attached to this ritual. Most of these
works were composed for a particular consecration performed by
its author. Later these would also be used by their disciples. In
composing consecration works, authors relied closely on previous works of the same sort, the result being that rnost of these
works, especially those of a certain lineage, are quite similar. However, it is important to note that this system also leaves a small
door open for innovations based on reasoning (rtogs).I8
Neither the consecration manuals nor the explanatory works
are concerned with the meaning of ritual actions. These actions
derive their rnison d'Afte from their occurrence in the scriptures.
Even a vague allusion will suffice for such an authority. Only on
very rare occasions is a rationale for a certain action suggested.
Consecration in its elaborate form includes an explanation for the
sake of the patron, and some of the explanatory works were written for such occasions.le The audience for these works, therefore,
are not only ritual masters, but also the majority of luy and monastic people present at the consecration. The explanatory works
emph asuze the merit accumulated through the erection and consecration of receptacles, and, likewise, the faults of not doing so.
Following a short reference in the RNDG, they discuss the qualities required of the ritual master, the proper time and place for
consecratioils, and the receptacles worthy of consecration. They
frequently contain histories of images and stupas, especially the
first images and stupas in India and Tibet. Certain explanatory
works2o also discuss the origin of consecration, that is to say, their
occurrence in the scriptures and accounts of the first consecrations
in Tibet, especially that of bSam yas, the first Tibetan monastery.
Some speak of the essenc e (ngo bo) of consecration, its etymology
(nges tshig and sgrn don), etc. Such discussions are useful for our
understanding of the Tibetan presentation of the consecration
ritual.
Consecration manuals are written for an audience of ritual specialists who are intimately familiar with both ritual theories and
their fine details. They contain a large number of special and technical terms. Since performers have memonzed a considerable
number of ritual recitations, the manuals often mention only the
first few words of a set of verses or mantras.
iled atuos Jaqlla uav
po,Jtu aql o+ur paJnporlur r{rlt{l'vr (satrnos
IIgd aq1 des 'a4!a0,aJII, leql Jo areld aql sa{el [uoqenasuor] ]1
:sdes IJJnI 'uorlEJJasuoJ Jo uorssn)slp sF{ uI
'alteldarar E Jo uoll
-eJ)asuo) IEUIJ at{+ puE SJIIaJ Jo uoruasur aq+ uaa1v\}aq uor}elar aql
uo luaruuroJ ol a{ll plnom I 'pea}sul Ez'slenlrr Surduedulo)Je pue
dreprue Jo ploJlueur sF{} arar{ ssnJsrp o} aur ntolle lou saop aredg
srrlag Jo uorlrsodaq
aql
' (uauery'or{s1ed3)
uorlerol
-sal aql Jo uolternp aql roJ rorJrlu paredard dlenads e ur dperod
-ulal aprsar ol palsanbar Sr Ienlu uollerf,asuor aq+ q8nol{+ alJeldar
-ar aql uI aplqe ol pall^ul sem let{} ,filap aq} qrlqm ur paruro;rad
sr ,ru&ta palIe)
Fnllr e uorlerolsar alq€JaprsuoJ sarnbar alJ€1dar
-aJ E uar{M 'salJe}darar Surlsrxa a+eJJasuoJal o} pa}sanbar uaryo sr
ot{z\A'eure1 q8ry e Jo lIsI^ aq} uodn ro srseq
ue uo pa}eadar
lenuue
dq deul uollerrasuo3 'are1d a{e} as rad (sauY qa,t 'Urlis!+utd)
Ipn}rr
uollErJasuoc at{} saop apeldaJar aql Jo uorlalduroJ aq} uodn d111O
'(qedBEC'8ueqe;'rnzp'{,5)
Qnq, sYunzY rc BnqzY s*unzg) paurroJ
-rad sI sl uaryqp ro sJIIar aql Surlrsod"p Jo Ipnlrr a{} 'uor1)nr}suor
aql Surrnq '(Esz-s 77 :a$ qnr8 seq)tu loqsledr) alIS aql Burssalq
puE 8ur'rnrord roJ $0ry as) IEnlIr punor8 e qllnn 'apeldarar aql
Jo uor+)nr+suoJ ar{} ;o Suruut8aq aq+ ol rorrd 'uado asaql .salrpj
-dalar uelaqll Jo uoll)nrlsuoJ aqt dueduro)re slenlrr Jo raqrunu
V
salrBldarau roI paurotrad slBnllu aq1 Suouv
uorlErrasuoJ atll Jo aJEI.I aql
'aJuelrodur
lnq 'uoqelJasuoJ Jo len}rJ )rr}up} aq} o}q pa}pr
-odrorur ara,u daql 'paluelddns Suraq uaql raqley rz'uolleur3rro
luapuadapralq Jo asran ar{} Jo uor+e}rrar pue \nq, ,u*iw) s8urraJ}o
luaruauort{}ua '(]1os8 snnql) Sulq}eq '(rfiqp uafids) Suruado a.{a aL{l
ale asaql SuourV 'lualenard aureJaq lenlrJ Jrrluel aq+ uaqg aJuau
-turord rra{} }sol }eq} uoller)asuoJ Jo sruroJ }uapuadapur rarlrpa
acl ol uraas qJIqM Jo atuos 'slenllr drepue snorre4 papuadde arp
apeldarar aql uI , udp sutas saqs afr aq+ Surqsrlqelsa Jo slenlrr aq] oI
'passn)slp uaaq s€q
Ienlrr uorlerrasuoJ aql Jo aro; at{} dpo te; o5
sIEnlIU drEIIrruV
^'{repuoJas E q}I,vr
L0€
uoqanasuo) uo atnlalal!-l
302
Tibetan Literature
of the Master's body, like his nails or hair, or an object which
had come in contact with him, like a piece of his dress, or relics
which, becoming transformed into a magic replica of the Saint
himself bound his mysterious presence to that monument or
that image. (1949:313)
It is unlikely that the consecration would "take the place" of a
cult so deeply rooted in Buddhism as the relic cult,2a and, indeed,
it does not. Earlier consecration manuals, such as those by
Abhayakaragupta (10647-7725?) or Grags pa rgyal mtshan
(RNDS), include rituals of both deposition of relics and consecration. Later manuals are usually devoted to only one of these subjects. Ttrcci, basing his discussion on a consecration work by the
first Pa+ chen Lama (1570-1,662) which treats only the final consecration, overlooked the literature on the deposition of relics. Duri^g my field work in Nepal in 1987-89 I saw instances in which the
consecration was neglected or postpone d," but the deposition of
relics was never omitted.
Very rarely do Tibetan rituals completely supplant their earlier
forms. Typic ally, Tibetan rituals are an assemblage of various rituals of different ages with the more recent tantric version assuming
a central position. Among such ritual assemblages are initiations
(Snellgrove ,1987:228-235), fire offerings (which include Vedic elements), ground rituals, consecrations, etc.26 Thus, although the
insertion of relics historically preceded the consecration ritual as
it is described here, it is still incorporated, and in a more elaborate
form, in the ritual as it has been practiced until today by Tibetans.
It is precisely this historical dimension that has yet to receive the
attention it deserves. As Blondeau and Karmay have said on investigations of Tibetan rituals:
No study has been published until now on the historical origins
of a rite, its transformation in time, and its variations from one
tradition to another. If such a study would be carried out, it
would allow us, perhaps, to uncover the process of assimilation
and the successive additions which build rituals such as those
observed nowadays.2? (I22)
Conclusions
Through the consecration ritual a receptacle is transformed into
an embodiment of one's chosen deity. Like a buddha the receptacle is endowed with the nondual emptiness of dharmakaya,whrle
aq.,{eur '4a'(ua4s#a 1ufr&t) sJauueq drolrrn'sauesor Surlunor'11aq pue ut[ua
'oslv't1a'(tot14,8unrs) qaaqm anrtralord's1uu.tEt1p'sa\Uap Jo s8ulluled'slt
-lar Jo salteldarar are osle r{rn{rvr '(e€86I 'r>lsdnro{S aas) s}aprue se qJnS 'g
'>lJo/V\
uolleJJasuoJ
s,egpv ur 'aldurexa ro; tnd8, ,e>Iq,uelaqrl aql q pauleluot ut8uo uelpul Jo
ag ol uraas r{Jlr{,vr $lrom ur osle punoJ sr sapeldarar Jo uoqeJlJlsselJ slt{I 'V
'uraas
.,{eur
}l se ,,anrlnrr\1d,, os dpeau }ou q
ll 'pe! ul '}er{} aleJlsuourap
o} JapJo
ur fpr€ur Ienlrr uorleJJasuor at{} uo a}oJrvr laaN-pl^eq 'V {lleurC 'saJJnos
dreralrl uetaqll az{l1n ,(11rarrp }ou plp aq q8noqlle 'aqlervrr{rs Xq nafens sl{l
uo uorleuassrp e osle sr araql 'GVOI Ir)nI {q tl uelaqll-uou u f,quolssnrslp
papualxa ^{1uo aql '(3oqs1 unq.I Jo uoqelsuer}) uaue61 pLIE (dam"ran H}lrvr
uorleroqello) ur) rnzled3 'ot1s1edD 'n{lnl edreqg 'qe1,^8eq 'lnr1o uaqru€d
fq sryoan ar{} aJE r{f,ns 'sue}aqll .,{q ualllJm st sa8en8uel u;a1sa1y1 uI s}slxa
ler{} uorleJ)asuoJ uo alnleJalrl ar{} ile lsourle }Eql alou o1 Suqsala}ul sl
}I 't
'rla '(9g6I)
rlsdnro{S 'auraezr)'ut{oy'uos8ulllg 'a1p.l1a;Jng 'r{euttex pue neapuolg aas
s>lrom luaJar roC 'SurssaT pue (nOt) ano.r8laus dq ua>lepapun aram sarrrnbut
snornar4 '.ra.,{ag Jo leq} sr lenlrr uelaqll Jo dpnls anlsuaqardutoJ }solrr aql 'Z
pda51 ur r{)r'asar dur;o lroddns snoraua; rrar{l ro; (pr.rr',orufifi35Jj1"#
-lrs lerros aql q8norq] paleqsrunilpe) uorlepunoC arnT .,{ruag pue uol}ep
-uno{ ualmaH erolC pue uTEIIIIM aq} 'urer8or4 peoJqv r{Jreasay uol}euasslcl
IeJolJoq s,,{eg-tq8r"rqlnc aql pue lraded slq} Jo suorsJa^ rallrea uo s}uaululo)
alqenlen rraql roJ uluelN ue6 puu uadoqrg ,,{ro8arD {ueql ol aTII plnom I 'I
saloN
'droaql
q
sE IIaM
se a)rlJerd ur lsrxaoJ sldaruoJ rllog 'qlnrl a^rlElar Jo la^al aql uo
lrraru Jo uorlElnwnf,re pue seapr lsF{ppng Jo uorlezqear roJ sasEq
s€ pue seqppnq Jo suorlEueura lenl)e se qloq paMal^ are sapEldar
-aJ paleJJasuo3 'alaq uorsuawlp luaJaJJIp e sJalua uor8rlar
,,tal
-ndod,, pue tt1erJrllo,, uaamlaq apeur dlluanbar; durolor{Jlp aql
'aldoad rrlseuoru pue dnl qloq roJ slenllr relndod lsour aq+ Suoure
are suorleJJasuoJ la^al lerqrerd aql uo 'paapul 'alqesuadsrpur
saruoJaq uolqezrIeJol Jo ssaJoJd e qJns sr{}nr} o/V\} aq} ;o droar{}
ar{} Jo }uaurdoldura aq} q8norql 'pazrlerol aq }ouue) ufiE4awffiqp
aql la^al le)rlaroar{} aq} uo qSnoq} uaAH 'srrlar Jo uoruasul
aql q8norql eqppnq aql Jo aruasard aql to tlarvtod aurnrp,, t{}lnn
alteldaJar e to uorsnJur aql 'areldal lou saop pue 'sluauralduror
IEnlrJ uorleJ)asuoJ ar{I dpog ruroC e sE plrom aql ur Suruor}JunJ
€09
uotlunasuo) u0 atnlantr!1
304
Tibetan Literature
(559-560),
consecrated. Some works, such as those by Nag po pa
mention
pa
bzhad
'jam
dbyangs
First
the
and
(rzg-r31)
Abhayakaragupta
these consealso consectutiottr of pools, wells, groves, etc. (671). However,
and the
auspiciousness
of
verses
of
recitation
to
be
confined
crations seem to
be inverse of interdependent origination (see Bentor, 7992). A deity cannot
is
also a
There
494).
gros:
blo
dbang
(Ngag
vited to abide in ordinary oLlucts
rf e;
rdo
pa'i
grub
can
dByangs
by
bridge
a
of
.o^r".ration
the
for
Tibetan text
unfortunately, it is not yet available to me.
"frame stor1"'
6. Wrtzel and Minkowski have suggested that the origin of the
structures.
ritual
such
in
found
be
may
epic
Indian
the
in
common
Bud7. For one, but not the only, view on the concept 9{ deity in Tibetan
kha pa,r9i7 andrgSr,etc. It should be emphasized that the
word deity is an inadequate translation of lha ot deaa.
g. The first three and the last steps outlined below appear in almost even'
dhism
see Tsong
absent.
manual consulted. The fourth step is, however, occasionally
g. Kohn: 752. still, a distinction should be made befween transformations
in rituals
brought about through one's chosen deity in ssdhana practice or
emPowering
as initiation, consecration etc., on one hand, and between
such
offerings and substitutes (glud) on the other.
are consecrated, Aksobhl'a
1,0. According to the lower tantras when images
Amitabha;
(or Vajrasattrfr) is established therein; when books are consecrated,
AbhayaSee
Vairocana.
consecrated,
are
temples
and
when stupas
and
72; HGP C: 329 ;
karagu pta,sDe dge: 126-127i'I u^dpal bshes gnyen, sle dge:
chen Lama
r59;Pu+
s:
RND
mtshan,
igyul
pu
Kun'iga, snying po, 47 . ;Grags
dbang blo
Ngag
237;
phug:
Brag
rr9;
rpr.ti,
gzs;sDe
)+r-z4z;Kong
iria,
l:
The lords
works.
these
gros: 4gg-4g4. There are, of course, variations among
Amitrbha
(Mi'khrugs),
Aksobhya
tathagafas
the
(gtso bo) ofthe three families,
to the
(,Od dpug med), and Vairocana (rNam par snang mdzad), c-orrespond
ho\^'vairocana,
a1d
Aksobhyf
aspects oiuody,'speech and mind turp".iively.
lower
the
to
have_belonged
may
rituals
Consecration
often interchange.
recent centu"r*r,
tantrasbefore they *ut" adopted by the Highest Yoga Tantra. In
to the
belongs
receptacle
the
in
abide
ries, however, th! yi dam invited to
'iigs
rfe
rDo
(Vajrasatfva),
dpa'
yoga
rje
sems
rDo
as
such
Tantia,
Highest
(Cakrasamvara)'
mchog
bDe
Uyea ffajrafihairava), Kye rdo 4" Hgvaira), and
in
In a number of consecrutiott works Sakyamuni Buddha is invited to abide
by the
the receptacle and in some of these insiances the ritual is designated
term " sr,ttra-style consecration" (mdo lugs rab gnas or pha rol tu
controversial
phyin pa'i lugs rab gnas) (see Bentor, 1992)'
see Cabezon and
11. For a succinct description of the "presence" in images
Tendar (138).
12.
While the sTog Palace edition has "may you enter (zhugs) this reflected
(745),the sDe dge and peking (122.3) editions give "may you abide
image,,
(bzlrugs)."
pa)' SimiThis is cited by Grags pa rgyal mtshan (RND S:246.1) (Sa skya
pa) and
ma
(rNying
16)
(LSRT:
pa
grin-g
ua"g
gr.i
in
Iar passages are found
pa)'
(bKa'
brgyud
(242)
bshes
dge
phug
Brag
13.
.I€I-€II 'dd
'dsa
'gl'Io^ 'a8p
aCIS
:Wet, 'ou A lOVtt, 'ou .r{ol .@q ufrq saqz
aq
Suatqd a[t opt aB o4c tfi? nq4, UnXp) rytfiudoppuautawuuqaau[aA
1WNA
eldn8ere>ledeqqy
saJualalau
'lenlrJ uorlErJasuoJ aql
Jo lradse auo Jo luaudolanap
ot{l
aJerl
o1
paldtuailp
aneq I 7,66I toluag uI 'uorlelsuer I ,{W lZ
IEJrJolsl{
'266I pue 166I toluag ur passn)srp rar{UnJ sr rrdol s1tll .92
-
'(fOt :prds Suoy aas) alrel
-darar ra8rel ar{} apISuI palrsodap sr a8eurr pa}eJf,asuoJ dpearp ue leql lreJ
aql uo paseq q ll Sumtolle apuoller aqJ 'suosear Jo dlarren e roJ spm slr{I 'gZ
'ftw :t,l6r),,edp1s
Jrlal aql Jo l{nr aql pue Suraq auepunurerdns e sp runure.{{Es Jo tlnJ aqt sdeq
-rad ldarxa as rad wsp{ppng alnd se SuHl qJns ou sr araql }nq 'aJurs JaAa
uaaq a^Eq araql se 1sn['tus1{ppng ;o drolsrq dpea at{l Surrnp papunodord
saulJlJop lu)Iqdosol1{d arnd ^,{1urepaf, ala,vr aJaq1-, :anorSllaus dq,aldruexa
ro; 'palou se/v\ sp ruslt{ppng w alor luelrodurr ,{ran e s.{e1d lpt Jrlal aql .?Z
'166I'roluag aas slenlrr asar{l uo slelap raqtrnJ roC .tZ
'&lap palIAuI ue ol paraJJo ralem lsrlJ aql '(qaqt uofr rc uofi pot1ttu)
ralem aq&n;o SurraJJo aql r{il,vr pasnJuor aq o} tou Otlo:r len}rr u\n sFII 'ZZ
'
tla uauta
$uqaw
ryu
a ilta aa
aqpottu ofr at thpsal Wpaaa frt1 oquSppay tilgs4 ritryaq Uaaqqatdnqaq Uutratlp
Bepq rala pu€ loqslur e,{Btsedxr stueg prrs acrs
1se1
urrqa
aI
'L(,
n*ffi;ffi".tJ:
'r1a'(paur
sry_7ed pnd8rq,pyq) oqsltu e,{Et sel uur{4 1(ed s8nl a3p) od ueq>lw ed peq
.6I
1(ed etu SurdNr) g)o^ 'ed 3ur13 Sepq ral8 :(ud ed>1s eg) uaqf, rotr
lr aas
E aram
ll il
sE
alreldarar aql ol palIAuI &lap aql alelllul
o1
d1rss"r";tfii}!
palzznd servr'sreloqrs u€laqlJ. raqlo a{II,ot{rvr (zoz-Eg4) saqsq a8p Snqd 8e,rg
,(q >pom uolleJJasuor ar{} w punoJ sl uorlelouuT uE qf,ns JoJ aldurexa uV .gI
papnpul q qe'lrr ailnpup 'srqar
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Jo
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Jf:l;:?T$;
Jo dqderSo{qlq palralas E se IIaM se 's4rom asaql Jo dqder8o{qlq
y .il
,anor8llaug ,alduexa roJ
'6gZ:ralserue-I pue
l€:1961
punoJ sa8essed repurrs Jod'saJrnos uelaqll ol pall
-url1 lou are r{lnr} aleupln Jo /vrarl Jo lwod aql SuqepJrge sa8essed qrng .91
'aas 'satlns eugdgqery
q
'(ZeAil aqppng a4t
Ie4ual aql sl asran slt{l o} aslr ane8 leqt
aas oJ s,la{rg Jo auaql
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90€
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areduro3 .?I
306
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AtiSa
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Bentor, Yael
1988
"The Redactions of the Adbhutadharmaparyaya from Gilgit."
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7991
"The Indo-Tibetan Buddhist Consecration Ritual for Stupas,
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1992
" Sutra-style Consecration in Tibet and Its Importance for Understanding the Historical Development of the Indo-Tibetan
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Beyer, Stephan
L973
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1988
sur Ie rituel, pp. 179-146. Ed. by Anne-Marie Blondeau and
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Brag phug dGe bshes dGe 'dun rin chen
RNGP
bDe mchog bcu gsum ma dang sbyar ba'i rab gnas shin tu rgyas pa
rgyud lung man ngag gi bang mdzod (rab gnas rgyas pa).ln Rituals
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vol. 5, pp. 453-627. Mandi, H.P.: 1985.
Bu ston Rin chen grub
NBRN rNaI 'byor rgyud dang mthun ba'i rab gnas kyi cho ga bkra shis rab
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Buffetrille, Katia
1987
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Canzio, Riccardo
1988
"Etude d'une ceremonie de propitiation Bonpo: Le Nag-zhig
In Essais sur le rituel,pp. 159-
bskang-ba: structure et ex6cution."
!,ad paqsq nd s&al pafrq 7at8, !,ad pa/iq nq ffiqr, ntr qat ulp I EaEu
uatu Suap pnfifu aB otlt !,ad sauB ry qat ualt tfi4 sBn4l Suns8 nys
JUST
afr opr paur ;nr{3, ed SuqB Sepq.rag8
'Z1Z-LEZ'dd'V 'lo^
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.
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adal
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uapq7 aLF {o +ras afrys aS aql {o snqsaw rya,tJ aW to s4to711 aqa1d
-utoJ aLfiu1'8ut4s uo[1 !,atp od urt ud s&oq.t nd uo&uw tnl pnli2l JNX,
uer{s}ur 1e'{fu ed s8e"rj
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papalp,f uI 'od untll ! ,a [t oW paw tnlr8 , ruqs] afiq sau8 qu ud wu7
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(97 ra1 dEW) a wu ua IU n u ua ilut 3 o fiEtlatua aa u &yup tt S a 4 ual a aauryyu e aq I
:
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a[,r s8n{} Suezq olg od ueq>1ur ed pp6
'sJalaad :srJEd-ureAno-l
'"raddrqrg raJolsrr) pue neapuolg arretrAl-auuy .,{q 'pE 'ZLI
l}E
uoqa,tJasu}) uo atnlu,{a|t-l
308
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rol mtsho. ln Metlnds for the Consecration and Viaification of Bud-
YDCB
dhist lcons, Books snd Stupns, pp. 7-36 [first text]. Tashijong,
Palampur: 1970.
Rnb gnils dge legs dod ' jn'i yon bdag bsgo ba' i stong tlrun nyer mkho.
In Metlnds for tlrc Consecration nnd Viaification of Buddhist lcons,
Books and Stupas, pp. 1-19 [second text]. Tashijong, palampur:
1970. Also in the Rin chen gter mdzod, vol. 66,pp.929-3s2 (paro:
L976), and in rNying ma bka' ma rgyas pa, vol. 2,pp.LZS-lSg
(Darjeeling: 1982-83)
'
.
Gung thang pa, dKon rnchog bstan pa'i sgron me
RNLG
Rab gnns kyi lo rgyus gtso bor gyur pa'i bshad
B, pp. 95-709. New Delhi: 1975.
pa.In Collected Works,
vol.
Guru bKra shis
NTRM
bsTan
pa'i snying p0 gsattg clrcn snga'gyur nges don zab mo'i chos
kyi'byung
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Gyatsho, Thubten Legshay
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Heruka'i gal po chen po
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'Iam dbyangs bzhad pal, Ngag dbang brtson 'grus
RNSP
R?b gnas
kyi bshad p, kun mkhyen chen po 'lam dbyangs bzhad pa'i
po.ln Collected Works,vol. 4,pp. 667-690.
rdo rjes mdznd par grags
New Delhi: 7972.
'lam dpal bshes gnyen
IPPB
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Kalsang, Jampa
7969
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Studien 3: 51-53.
'uol
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palelsue{ ' sa4ual $lt4ppng
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'9/67
:ored 'gVI-L6'dd'ZI 'lo^
nq tou
pq up TusB
's7to714 palra\o,f uI 'Euo\ aw tfig pqs ru'lr
un4 lots sBnT ua1 8a7 !,aq ruq, 8ru428 Suau al
uosr pe rN_ursuo,srM ; o
ualt
d1r
srl:il
::ffi
':ffi:;t
SZNI
1nr
ds 3uo;'1
'c't{cl,'lEnllu uE}aqII e ul uorllpE{ pue lxal :npulu luelN,,
886I
de{ preqrl5 'ut{o)
'lllrg I'E :uapla-l
'sel.I rap uEA {rlcl {q'pE'96-€8 'dd'suot&naU {o fuo\stH aql uo
L86L
sfiass7 :!ae sa8{{7 ul,'uoqellpay\tr }s1t{ppng q suoqezllensl1,,
radauqaocl pleuo11 pup etg 'Sroquaddol)
608
uoqanasuoJ uo atnlanT!1
310
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Nug po pa
Pratisthaaidhi (Rab gnas kyi cho ga'i tshul). Toh. no. 1257;P. no.
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Ngag dbang blo gros snying po gzhan phan mtha' yas pa'r'od zer
PBGT
dPaI kye rdo rje'i rnal 'byor Ia brten pn'i rab gnas mdor bsdus pa dpal
'byor rgya mtsho srub skyes lha'i bcud len. In rGyud sde kun btus,
vol. 29 , pp . 577 -61,5. Ed. by bl-o gter dbang po. Delhr: 7972. Also
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7987
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Padma 'phrin las rDo rje brag rtg'dzin
GDGT Rab tu gnas pa'i rnam par nges pa rgyud don rgya mtsho gsal bar
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Pa+ chen Lama I, Blo bzang chos kyi rgyal mtshan
Rab tu gnas pa'i cho ga lag len du dril ba dge legs rgya mtsho'i char
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GLGT
Phrin las rgya mtsho, sGrub sde sprul sku
YGTT Rab gnas yon bsgo'i skabs kyi stong thung (gtong thun) 'jug
bde
phun tshogs bkra shis cha brgyad.In Rab gnas rgyas bshad, pp. 63-88.
Tashijong, Palampur : 1970.
Rab tu gnas pa mdor bsdus
RNDG
pa'i rgyud (Supratisthatantrasamgraha)
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rMor chen Kun dgu' lhun grub
Y
GSP
Rab gnas kyi yon bsgo'i bshad pa legs bshad ' od kyi snye
thabs kun btus,
ma.In sGrub
vol. 13, pp. 535-545. Dehradun, U.P.: t970.
Kun dgu' rgyalmtshan
sDom pa gsum gyi rab tu dbye ba.
Sa skya Pandita
DSRY
In
The Complete Works
the Great Masters of the Sa SWo Sect of the Tibetan Buddhism,
tf
vol
5, pp. 297.I-320.4. Tokyo: Toyo Bunko: 1968. (AIso published
separately.)
The
S
S rtm ahds amb ar o d ay at an tr ar aj an dm a ( chap te r 22)
Toh. no 373; sDe dg", vol. 78,pp.581-583; P. no. 20, voI. 2, p.
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ama ar o day a Tan tr a :
DPBB
Schwalbe, Kurt j.
I979
The Construction and Religious Meaning of the Buddhist Stupa in
SoIo Khumbu, Nepal. Ph.D. dissertation. Berkeley: Graduate
Theological Union.
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