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 $uqaw ryu a ilta aa aqpottu ofr at thpsal Wpaaa frt1 oquSppay tilgs4 ritryaq Uaaqqatdnqaq Uutratlp Bepq rala pu€ loqslur e,{Btsedxr stueg prrs acrs 1se1 urrqa aI 'L(, n*ffi;ffi".tJ: 'r1a'(paur sry_7ed pnd8rq,pyq) oqsltu e,{Et sel uur{4 1(ed s8nl a3p) od ueq>lw ed peq .6I 1(ed etu SurdNr) g)o^ 'ed 3ur13 Sepq ral8 :(ud ed>1s eg) uaqf, rotr lr aas E aram ll il sE alreldarar aql ol palIAuI &lap aql alelllul o1 d1rss"r";tfii}! palzznd servr'sreloqrs u€laqlJ. raqlo a{II,ot{rvr (zoz-Eg4) saqsq a8p Snqd 8e,rg ,(q >pom uolleJJasuor ar{} w punoJ sl uorlelouuT uE qf,ns JoJ aldurexa uV .gI papnpul q qe'lrr ailnpup 'srqar -lI Jo uoqrsodap ,uorlerrasuor Jf:l;:?T$; 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 e{aArAe^EqB to tuaualels aql .SI '(urrssed pue gg :{rlt) saqrap npulH Jo sut?Waa ag ol paraprsuo) are qJrqzvr sa8eurl npulH 90€ uoqanasuo) uo atnwtailT o1 areduro3 .?I 306 Tibetan Literature AtiSa KVCS Kayaaakcittasupratisthanama (Sku dang gsung dang thugs rab tu gnas pa zhes bya ba). Toh. no.2496;P. no. 3322; sDe dgu, vol. 53, pp.508-51,9. Bentor, Yael 1988 "The Redactions of the Adbhutadharmaparyaya from Gilgit." The lournal of the International Association of Buddhist Studies 11/ 2: 21-52. 7991 "The Indo-Tibetan Buddhist Consecration Ritual for Stupas, Images, Books and Temples." Ph.D. dissertation. Bloomington: Indiana University. 1992 " Sutra-style Consecration in Tibet and Its Importance for Understanding the Historical Development of the Indo-Tibetan Consecration Ritual for Stupas and Images." Tibetan Studies: Proceedings of the Sth Seminar of the International Association for Tibetan S tudies, N arita, L9 89, pp .1-I2. Narita : Naritasan Shinshoji. Beyer, Stephan L973 The CuIt of Tara: Magic and Ritual in Tibet Berkeley: University of California Press. Blondeau, Anne-Marie and Samten G. Karmay "'Le cerf d la vaste ramure': en guise d'introduction." In Essais 1988 sur Ie rituel, pp. 179-146. Ed. by Anne-Marie Blondeau and Kristofer Schipper. Louvain-Paris: Peeters. 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 of the Thirteen Deity Mandala of Cakrasamaara of the Bhutanese Tra- dition, vol. 1, pp. 187-367. Thimphu: 1978. Also in his Collected Works, 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 tu gnas pa. In Collected Works, vol. 12,pp. 479-s4L New Delhi: 7968. Buffetrille, Katia 1987 "IJn rituel de mariage tibetain." L'Ethnographie 83/100-101: 35-62. Cabefon, |os6 and Geshe Thubten Tendar "The Thangka According to Tradition." In White Lotus, pp. 1337990 138. Ed. by Carole Elchert. Ithaca: Snow Lion. 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^ u/i>tS aS ary lo snqsaw Wat) aqy {o 'g96T 'o1ung . 'Luslqppng uataql atfi {o pag adal :o.,(>1o1 s4toMap1duto) aqluI'aq7as8 uop adsuu8 ry qat Suap u8 o7t 1,a&ty SCNU 'g96I 'o1ung a{al :od1o; 'T'1L-T'I 'dd'g 'lo^ ltttstqppng 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 'uoslpelnl-ulsuolsIM Jo .,firsranpn :uoslpentr 'uolleuasslp 'C't{d ,,'JISnN Ien}l11 ue}aq -II ul sarnlf,nrls punos pue sldaruo3 :punos aql, 6L6I ,{v[ [tta1 'uos8uilg Jo EIepu€W r)uurCuegradreH :of,sl)uerC ues 'aqppng aql aas oJ Z66I pl^ec urlorleN'la{)E '$loog €urruv :Srnqsraqueq)'a!pu1 ut a&awl awate ary Sutaag :uasfiQ 'l 186I euErCI'I)E 6L6I :lqla6 rwaN' L1V-L€,t'dd'€I papalpJ uI 's!tq ulz ! ,aq sa/ifu sau8 qa>I 1ZN>I ' 'lo^ 'ud aq4 iuos1{o s4to14 uer{slur 1et{tst ed s8e;B urzp ,lncl, '[o1.ro14 ue]aqll Jo uol] -rallo3 ^,{lrs.ranpn nlor{gl ar{} uI puno;l 'sloJ g'aE 'lo^ 's4,to714 papalp,f uI 'od untll ! ,a [t oW paw tnlr8 , ruqs] afiq sau8 qu ud wu7 N>I'IZ ah op; I,Ed qnr8 ueJ s8ue.,{gp 'V6-gg:9I [np8uaq3l fuanos Llrnasa>I npng aulq) $aM atfi lo Taumo[,,']uaIrIJJA aurof,ag o1 slrafqo a]eurlueul asne] ol papualul saN qEu pallef allu ]sIEureT uelaqll aqJ-, 9v6I Erpuexalv 'laaN-pl^ec 'VgT-1gI 'dd'€6 'lo^ 'LtE 'ou'af,e1e4 3o1s '?'I'gLI-Tt'VlT 'dd 'Z'lo^ '6I 'ou 'rI: L6t-V6t, 'dd 'BL'lo^ 'a8p aCIS 'Zlt 'ou 't{ol J))X (97 ra1 dEW) a wu ua IU n u ua ilut 3 o fiEtlatua aa u &yup tt S a 4 ual a aauryyu e aq I : 'zlrmosserreH ollo :uapeqsalM 'slo^ Z'l,tv snor8qa>I uapryJ de"raqg 'gL6I:IqlaC-MaN 'p€,L-pg9 'dd 's4toyty1 LL6T uapoT 'qe,{tseq papano ul 'ra$ pdp 1,n&t pop, ruqq afiq ad patlsq tfr4 squ4s t,otu uaqr sauB qa>I .ISNU 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 Tibetm Literature 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 ba gsal bar byed po'i legs bshad mkhas pa dga' byed ngo mtshar gtam gyi rol mtsho (Chos 'byung ngo mtshar gtam gyi rot mtsho.) 5 vols. Delhi: 1986. Cyalzur, Losang Paldhen and Antony H. N. Verwey 1983 "Spells on the Life-wood: An Introduction to the Tibetan Buddhist Ceremony of Consecration." In Selected Studies on Ritual in the lndian Religions, pp. 169-196. Ed. by Ria Kloppenborg. Leiden: E. I. Brill. Gyatsho, Thubten Legshay "Chos kyi dus ston byu stangs las rab gnas byutshul. " In Gqter979 way to the Temple,pp.73-75. Trans. by David Paul jackson. Kathrnandu: Ratna Pustak Bhandar. Heruka'i gal po chen po HGPC dPal khrag 'thung gnl po che 6ri Heruka-tanadu).ln rNying nra'i rgyud'butn, vol. 25, ch. 21. Thimphu: 1973. '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 Aryamafijusrlnamasal.ngtticaksuaidhi ('Phags pa 'lqm dpal gyi mtshan yang drg par brjod pa'i spyan dbye pa'i cho ga). Colophon title: "'Phags pa 'lam dpal gyi mtshan yang dug par brjod pa'r rab tu gnas pa'i cho ga." Toh. no.2573; P. no. 3400; sDe dgu, vol. 65,pp. 68-74. Kalsang, Jampa 7969 "Grundsiitzliches zur Ftillung von Mc'od rten. " ZentrAlasiatische Studien 3: 51-53. 'uol -noy\tr :anBEH aql 'ueul^{eM xalv pue Surssal 'Cl pueurprag palelsue{ ' sa4ual $lt4ppng atll {o spryautapunJ s,a{>l '1Z7-T1V i60I fiqanog -uauo at7 {o Taumo[,,'alnlJn4S lenlly pue e4]ES qnt) ,,(q saq\ry 8967 lfr qnr8 seq)ur uailtawv Pl s,ede[auleue{,, 686I 'Z'J 'rlszvro{ul4 .III-9OT:T UV 8ur sarnlrrd-1on5 uI pluauo {o fuanos uaryq {o pumol,,'laqll uO,, 3uqe61 uaquell Surleday plo 'sa8eul sa8eul -anerq ry €t6r ueqo{'uaue141 uen 'VIZ-W1 :6 fuldosolttlcl uaryul {o 1au -mo[,,'saJJnoS sll pue 'sr{}n{ olvrl aql of uol})npoJ}ul s,E!!}$,, 186I 'rt{f taulputl .aroplloc JoJ uorlerJossv asaurq] ar{I :radrel 'tusqoq 9L6I -utfrS asaunl) pua u$ruwai uo sfrass7 paqalp) :pqw/i5 pua lanil>I 'CI puEuIpJaC'8urssa1 'I6Z-L\Z:gE aarcv snq\tv,,'sa8eur1 ;o 8ur{eni aq} pue vL6T eqppng aql 1o .,{pog aql }noqE uourraS eued€q€w dFeE uv,, 'U slmal talseJueT 'sJalaad :srJed -urelnol 'raddgl5 raJolslr) pu€ n€apuolg alr€l4tr-auuv {q 'pA 'ggT-7; 'dd 'pnpt al,ms sruss1ul,',a1ored el ap uol-1, np'od-uog uor8rlar el suEP 'uoqelola,l red grlsnlll 'ul€l9qll Ianll t o-L, 886I '896T'o>1ung 'lo^ 'dd 'gL-gg aI# qdal :o^,{4o1 'utsltlppng uapql 'I {o Tcag uhS uop Sa8tt atfiu1'ps8 ap1dwoJ s4to714 aqy snqsaw aS aql {o Wat) {o u-aw ptY, ,arlp !,ad sfr"u8 ud Suqtq pnfifu t,aq asry !,aU opt rufry Pclp )XOX Jad'aulaen; od Surdus ,e8p un) '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 Tibetan Literature Nug po pa Pratisthaaidhi (Rab gnas kyi cho ga'i tshul). Toh. no. 1257;P. no. 2386; sDe dg", vol. 9, pp. 559-564. 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 in Lam 'bras tshogs bshad, vol. 6,pp. 483-52L Dehra Dun, H.P.: 1985. Otrul, Pa{r chen Rinpoche 7987 "The Consecration Ritual (Rabney)." Chd Yang 7/2:53-64. Padma 'phrin las rDo rje brag rtg'dzin GDGT Rab tu gnas pa'i rnam par nges pa rgyud don rgya mtsho gsal bar byed pa nor bu'i snying po. In Rituals of rDo rie brag, vol. 1, Pp. 1-285. Leh: 1973. 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 'bebs.ln Collected Works, vol. 4,pp. 813-874. New Delhi: L973. 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) Toh. no. 486; P. no. 118; sDe dg", vol. 85, pp. 292-299; sTog Palace/ vol. 98, pp .742-752. 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. 2\3.3.3-5.3. sTog Palace, no. 338, vol. 93,pp. 400-402. 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. 'nIV-1gS 'dd 'nprauqrs 'n 'Srnqrar{ 'ileC 'U {q 'pE {rn4csqsal ul,'arnlerall-I uelpul plo ur ,drolg aurerg, ar{l Jo aJrlaq dreJa}lT aq} Jo ur8rrg aql uO,, L86T Iaeqrrl^tr 'lazllM '086I '{oog uasur1 :o1ody palurrda5 'olels ollap errarqrT E-I :auro5 '9I€-80€ 'dd 'I 'lo1 'sIIotrS parurud uapqtJ '886I :lqlaq lvraN 'sarras €{Eil.I-EteS 'erpuer{J qsa>lo-l dq 'pA 'ada+S allp aql rapun rrsa1 eurretrAl eurn dq qsq8 -ua olul palelsueJl 'eIIEllp erurape)Jv alEau :aruou 'I erllaqll -opul 'apruapn)o pa ouatpu! pqm pu ,ut[str aqsl, a ,uau poq)w, pue uallv a8roa3 :uopuo-l 'sul{doH darga{ ^,{q 6V6r zt6I ''rn1 'sue{",^;;dasnr3 '€ pua z sawnloll'uttruaw tanas {o uot\rsodxT par) a\I:pqlJ{o a&otr aql 'urmun pue uallv a8roaS :uopuo-l 'suT{doH .{arga{ dq 'suer; 'L awnloll'a4uuw pnas {o uo1l1sodxT wat) aql :pq[ w aqual 186I LL6l ed eq4 3uos1 uapq[ tlaul -sarrns, 'Eleqqureqs :uolsog 'qo^ z'stos pua sls!|4ppng uatpul :tust%ppng. uapryI-opul 'TTV-668:gt, sarynts uau{y pua pruatto {o Toot4ts aW {o ulqa1lng ,,'euEArIN IeulC s,IunureflEg,, 'rr"i4 dlrsran1un proJXO :uopuo11'frpn+S larqttJ V :a4ual at[aaag aUI 'rarrssu3 ounrg :proJxg' u/ialaLulH lstt4ppng t86r T,L6T 696r L96I '-l pl^86 'anor811aug '96-91:Tt, saryryS, uau{y pua uarcV {o putnol ,,'lentlu a8errrentr uela q\L,, 986t '986r :sseprsreueg 1epol tr :HIaC lurrdar :nil ''pa lsrlC 'LW-11V 'dd 'milV arlJ aW {o pnt>I rlpaA aql :ru8y ul,'salrr puroq uelaqrl, qgg6l 'ssard p1{)ro allqM :1o13ueg 'sqaruwv uapqtJ E€g6I zsnapel 'olsdnroTs 'sa^rqrrv puE $lroM uelaqrl ;o drerqq :elesurereq q's8utn[O 'g7-gt, :Z/ 0I Tuumol ar! J. 1anq1y pqJ aql,'uorlerrasuo) {o pnuaw V 'eLil :Filaq ^,ltaN'990-IgI'dd po8q nqsfla afi&t 8ur4c n4p !,ad sarq Suup 8uaq4 8a.. 8ns$ ualt 81cB uufi&t 8ut78 8ur78 wa[, Suops pot6rw u1 'ut&s t,ad po[q .to1s !,ad suu& ry 'Z'lo^'pozput nll L86T 986I lenlr5 ar{L, lorrad IaeqrrlN pue nTInI'edreqg Jo Suaq tfi4 squtt utfiq Surzpt ru8 !,ad qa>l )Jil or{s}ru u,{Bt se^,(8r s8ueg 'plrs aCIS LLg uotlunasuo) uo atnlantr!-I