THE GROUP OF THE MGON PO

Tibetan iconographic texts claim that there are, according to various classifications, seventy-two or seventy-five forms of mGon po (Nag po chen po, Skt. Mahakala). The group of the mGon po is believed to occupy the tenth rank among the deities of the Tibetan Buddhist pantheon, and many of its members are R^liisv^d to belong to the branch of the Jig rten las ’das pa’i srung ma as well as to the group of the yi dam. We shall base our enumeration of the more important forms of the mGon po on the iconographic works Rin ’byung and Zur kha brgya rtsaf Except for a few divinities, which occupy a more prominent place in the pantheon of the rNying ma pa sect, or which were mainly worshiped by the bKa’ gdams pa sect, the greater part of the descriptions contained in these two works deals with those forms of mGon po whose cult was established by the Sa skya sect, but who are now important dharmapalas of the dGe lugs pa order. Though most of these figures have been created in India, there is nevertheless a number of forms which have originated in Tibet, as is obvious e.g. in the case of the so-called mGon po tra k$ad ’brong zhal can, who, as indicated already by his name, has the head of a wild yak.

Myur mdzad ye shes kyi mgon po phyag drug pa (R, Vol. II, fol. 191 b) A six-handed mGon po and one of the main protective deities of Tibetan Buddhism. His importance is already recognizable from the fact that he traditionally occupies on religious paintings, depicting the “assembly- tree (of deities and saints)” (tshogs shing), a central position in the row of the protectors of the religious law.

According to the rules of Tibetan iconography, he is depicted in the following way: the colour of his body is dark-blue or black, he has one face, is three-eyed and six-handed. In the first right hand he holds a chopper with a thunderbolt-shaped hilt, in the middle one a rosary of human skulls - with this hand he lifts simultaneously the elephant hide, which covers his back - and with his lowest right hand he whirls a damaru. The main left hand holds a blood-filled kapala in front of his breast, his middle left hand, which holds also another corner of the elephant-hide, wields a trident, and the lowest one clutches a snare with two thunderbolts attached to its ends. The face of the deity is set in a most fierce manner, with a gaping mouth, the fangs bared and the tongue rolled backward; a blue snake winds itself around his hair and on his forehead is visible the ritual minium-mark. He treads on a white Ganesa or on a defeated obstacle-creating demon. A tiger-skin, fastened by a green silk-scarf, serves him as a loin-cloth. The body of mGoh po phyag drugpa is covered with numerous ornaments: bangles of bells are on his hands and feet, he wears a green necklace, red earrings, ornaments of human bone, a crown of five human skulls, and a garland of fifty freshly severed human heads; the whole figure is surrounded by fiercely blazing flames.

There are several important deities who appear in the retinue of the blue six-handed mGon po: his yum, the dPal Idan lha mo 'dod khams kyi dbang phyug ma - depicted as a black-coloured goddess, riding a threelegged mule, and brandishing the “black magic notched stick of the bdud” (bdud kyi khram shing nag po) in her right hand and a sack full of diseases in her left - and further a group of four gods, who are the “ministers” (blonpo) of the chief divinity. Their names and appearance are as follows;: Jinamitra - is of a dark-red hue; his attributes are a damaru, which he whirls with his right hand, and a skull-cup full of blood,held in his left.

Takkiraja - also of a dark-red colour; with his right hand he throws a snare, while his left hand rests in the tarjam-mudra. Tra k?ad - “the great lord of the bdud” (bdud mgon chen po) - as the iconographic texts name him - is black; his right hand brandishes a lance with a trident-shaped point, and his left hand holds a skull-cup filled with blood. He bares his fangs, which are pressed against the lower lip. Tra k?ad is depicted wearing a garment of black silk and high bools. He rides on a “horse of the bdud with white heels”. K$etrapala - whose corresponding Tibetan name is Zhing skyong,4 “pro* Some Tibetan works mention a group of twenty-one k$etrap8las, the Zhing skyong nyi shu rtsa gcig:.

tector of the (cemetery-)field”, and who belongs to the class of the yaksas, is described as a fierce dark-blue god riding a bear and brandishing a chopper and a skull-cup. He is the foremost minister of mGon po phyag drug pa, about whom there is more material available than in the case of the three first-mentioned members of this particular group.

Before discussing the texts which refer to K$etrapala it may be added that according to the Rin ’byungyVol. II, fol. 207 a), K$etrapala, Jinamitra, and Takkiraja - Tra k?adis not named in this context - appear also in the retinue of another form of Mahakala, known as the mGon dmar dbang gi rgyal po. These three figures are in this case depicted in forms different from those described above: K$etrapala is red, his right hand holds a damaru, and his left hand rests in the tarjani-mudra. JinamitraM colour is black, his attributes are a chopper and a skull-cup; and finally Takkiraja, who is yellow in this case, his right hand brandishing a trident and his left hand making the tarjani-mudra.

More frequently, however, Kyetrapala is depicted on religious paintings in his dark-blue form, in accordance with the following description: “On top of a sunmorirZ/a comes forth - from the syllable kse - Kyetrapala of a dark-blue colour, with one face and two hands. Lifting with his right hand a chopper skyward, he cuts with it the life-roots of enemies and obstacle-creating demons; his left hand holds a skull-cup, filled with the heart-blood of enemies and vighnas. His mouth is widely open and he bares his four sharp teeth, causing the enemies to wail aloud.

Rolling his three bloodshot eyes, he stares full of hatred at the enemies and obstacle-creating demons. His eyebrows and the hair of his face are of a flaming yellow-red hue, the hair of his head is yellow-brown and it stands on end. He wears a dry human skull as head-ornament, a human skin covers the upper portion of his body, and a tiger-skin serves him as a loin-cloth. He has an ugly and extremely terrifying body. Riding on a black wild bear, he resides in the centre of a vehemently blazing fire.

At his left appears the mahasakti IHa mo nag mo, with one face and two hands; she wears a long garment of black silk. In her right hand she holds a mirror, together with a snare for catching demons: having blinded the enemies with the mirror, she catches them with the noose. With her left hand she holds in front of her breast a skull-cup filled with the blood of enemies and vighnas. Her yellow-brown hair stands on end, and her eyebrows and the hair of her face are of a flaming yellow-red. She rolls her three eyes with the speed of lightning. Terrifying, wildly laughing, she hastens towards the ten points of the world, reducing the enemies and obstacle-creating demons to dust. She resides on a sun-lotus, in the middle of vehemently burning flames. In the retinue of the “father and mother”, these two, appear countless yakyas andyakyis, ma mo, dakirns, and pisacis; they (both) reside surrounded by the multitude of these beings.”

The residence of Ksetrapala is claimed to be the cemetery bSil ba' tshal (Skt. Sitavarna), which is supposed to lie close to Bodhgaya in India.. In accordance with Ksetrapala’s wrathful nature, his legendary abode is believed to be a most terrifying place, its horrors being vividly described in the invocation here translated. “To the south of Bodhgaya is situated the great cemetery bSil ba’i tshal. At this supreme place, one can hear the mighty voices of the gshin rje, the magically-powerful howling of the ma mo, the splashing of the sea of blood, the sputtering of the lamps fed with human fat, there is visible the coiling smoke rising from the evil burnt offering, there sounds the thudding of the male bdud who are dancing a drum-dance, and the whirling of the female bdud, who turn in a ring-dance, the blaring of the thigh bone trumpets, the roar of wild animals; there is visible the quick flaring up of the great scorching lightnings, is audible the fierce rolling of thunder and the crashing of great yellow meteors; the horrible laughter of the multitude of bdud and yakyas causes the earth-foundations to quake.

At such a supreme place resides he, who has one face and two hands and possesses a terrifying body. His mouth is open and he clicks his tongue. His three eyes blaze like the fire at the end of a kalpa. He is of a violently desirous nature, his body radiates and his limbs are strong. He roars like a dragon the horrible syllable hum. The colour of his body is a brilliant sky-blue, like the hue of the world-mountain Sumeru.

In his right hand he holds the chopper - with which he cuts out the hearts of enemies - and he drinks blood from a skull-cup, which he holds with his left hand. The trampling of his feet causes the three realms to quake and in the countless worlds he reduces all kinds of evil powers to dust. - Ksetrapala and you, the excellent sakti, mistress of all ma mo, you, yakyas ~ cutting the lifethread of enemies guardians of the ten world-quarters, war-hordes of the ocean-like multitude of those, who were bound by an oath: come here, all of you, and partake of the offerings!”

Another invocation of Kshetrapala may be rendered here as well, mentioning several of the titles by which he is sometimes addressed. The text gives also some additional information about the retinue of this god.

Yaksha Kshetrapala, dGra lha of the yogis,

Protector of the magicians,

You, the protector who obeys the commands of the lamas, Guardian of the Buddhist creed, you Who reign over good and evil,

Who possess a terrifying body,

Who have a desirous face,

Who possess an eye of wisdom,

Lord of the pisacas,

King of the blood-drinkers,

Who cuts the life-thread of those, who act contrary to the commandments of their guru,

Executioner of oath-breakers,

You, who are surrounded by a retinue of one hundred thousand “black ones”,

You, who are surrounded by a retinue of ten million pisacas, You, who are accompanied on the right by a train of one thousand heroes,

You, who are accompanied on the left by a retinue of one thousand valiant women,

You, who possess a retinue of black goddesses, obeying your command, and a train of serving yak?as and yak?is,

You, who are accompanied by a multitude of ten million ma mo, dakinis and pisacis.

Though K?etrapala’s name, his classification, as a yak?a and the location of his legendary abode seem to indicate that he is an originally Indian deity, which had been accepted into the pantheon of Tibetan Buddhism, there is nevertheless ample evidence that he is often brought into connection with early Tibetan religious practices, as will be shown later when discussing the ceremony called Kshetrapala,i gtor rgyab, “casting the gtor ma of Kshetrapala". Lastly we may mention that according to Klong rdol bla ma9 the names and appearance of the saktis accompanying the four ministers of mGon po phyag drug pa are as follows:

Sakta S^<attii Attributes

Kshetrapala Dusmthhan raa right hand: mda' dar

left hand: human heart

Janamitra dBcmgphyug khaag 'ttumg ma skull-cup ful .of blood

Takkiraja Ro longsma skull-cup fullof blood

Tra ksad dmar po RemaH axe

70, fol. 2a.

mGon po yid bzhin noir bu (R, Vol. II, fol. 200 b)

The place to the right of mGon po phyag drug pa in the dharmapala tow of the tshogs shing paintings is usually occupied by another form of the same deity, named after the wish-granting jewel (yidbzhin nor bu), the chief of its attributes. According to the Tibetan iconographic texts, the body of this god is of a brilliant white colour, and his face, which has three eyes, is contorted to a ferocious smile. His eyebrows, the hair of the face and the hair on his head are of a brilliant yellow-brown colour and his forehead bears the traditional Indian caste-mark made with minium.

The deity's main first hand lifts a chopper skyward, the middle one holds the wish-granting jewel in front of the breast, and the lowest hand shakes a damaru made of catechu wood. His first left hand holds a skull-cup full of amrita into which a vessel filled with jewels is immersed; the middle hand brandishes a trident and the last one a snare. mGon po yid bzhin nor bu wears a flowing garment of varicoloured silks, a loin-cloth made of tiger- skin and an elephant-hide covers his back.

mGon ser nor srung bio ’phel zhal gsum phyag drug pa (R, Vol. II, fol. 204 b) The colour of his body is yellow, with a slight admixture of red. This mGon po has three faces. The central one is yellow, the face on the right is white, the one on the left is red. The main pair of hands, which holds a chopper and a skull-cup, embraces simultaneously the sakti, who is shown in sexual union with her consort. The other two right hands hold a “banner of victory” and a blue lotus, while those on the left clutch a mongoose and a snake. The yellow mGon po, who is adorned with ornaments of bone, is depicted standing, with one leg bent and the other one stretched out:. His sakti is called IHa mo drag mo; her body is smoke-coloured and her attributes are a chopper and a skull-cup.

mGon dmar dbanggi rgyalpo (R, Vol. II, fol. 207 a)

A red form of mGon po which we had already mentioned before when speaking about the forms of Ksetrapala, Takkiraja, and Jinamitra, appear- ring in the pariv5ra. The red mGon po is one-faced, but has six arms, the main pair of hands holding a chopper, a skull-cup and embracing the sakti at the same time. His other attributes are a te’w - apparently the cang te’u, a small drum, is meant a trident, an iron hook, and a snare. He wears the usual attire of the fierce guardians of the religious law: bone and snake ornaments, a crown of skulls, a garland of fifty freshly severed heads, etc.

The corresponding sakti is the Padmamkha' 'gro ma (Skt. Padmadakini) who is depicted as a red, naked figure. While embracing her mate, she holds a karttrika and a blood-filled kapala. As regards the retinue we may add here that the place in front of mGon dmar dbang gi rgyai po is occupied by a black mGon po holding a chopper and a skull-cup, who stands here instead of the blon po Tra k$ad.

mGon Ijang tshe bdag (R, Vol II, fol. 211 b) “The green mGon po, the master of life”, is one-faced and six-handed, and his attributes are identical with those of mGon dmar dbang gi rgyai po, only that he holds a rosary of skulls instead of the hook. Also the ornaments and the attire are the same as in the case of the before mentioned deity. His sakti is called the rDo rje damkima; she is blue and her attributes are a chopper and a kapala.

Four minor goddesses form the retinue of the green mGon po; they are all adorned with bone-ornaments, human heads and hold a skull-cup in the left hand: East - Buddha ddki(m) - red, she lifts a wheel with her right hand South- Ratna ddki - yellow, her right hand holds a jewel West - Padma ddki - red, the right l^^r^d clutchesa lotus North- Karma ddki - greent brandidees a sword

The various colours of the five forms of mGon po which we just enumerated indicate that these five figures stand in a relation to an important group of Buddhas, the pancatathagatah,9 according to the arrangement given below:

mGon po phyag drug pa - blue - Aksobhya

mGon po yid bzhin nor bu - white - Vairocana

mGon ser nor srung bio 'phel - yellow - Ratnasambhava

mGon dmar dbang gi rgyai po - red - Amitabha

mGon Ijang tshe bdag - green - Amoghasiddhi

Ye shes mgon po phyag bzhi pa. grub chen Zhi ba sbaspa' lugs (R, Vol. II, fol. 216 a)

“The four-handed wise mGon po, according to the style of the mahd- siddha Zhi ba sbas pa”. The colour of this four-handed mGon po is a brilliant black; his bodv is “like that of a raksasa” and he has one head with three eyes. His yellow-red hair stands on end and cre four hands hold the following objects: a chopper, a flaming sword, a skull-cup and a trident, adorned with a thunderbolt. A freshly drawn trger-ekia is wrapped around Cie loins and on Cre head rests a crown of five human skulls. He wears * See Tucci, lndo-Tibetica, IH^l, p. 78 sq., especially p. 153.

also the adornments of the wrathful deities, viz. a garland of fifty blooddripping heads, snakes and bone-ornaments, etc. The sakti of this form of mGon po is the MahakaU Dam tshig gi dbang mo, who is shown embracing her consort;. She is black, naked, of a proud and ferocious bearing. Her hair is yellow-red and she whirls a damaru with her right hand, while her left hand, which is laid round the body of her mate, holds a skull-cup. The various beings, which this divine couple dispatches as its messengers, are raven and other birds, further dogs, jackals, lions and “a multitude of black women of the lowest classes” (bud med gdol pa nag po'i tshogs).

In the retinue of the two main deities appear: in front the black goddess Tsamunti,™ holding a trident and a skull-cup. On the right the red- coloured goddess Umd, whose attributes are a chopper and a skull-cup. Lastly, on the left, the pale-blue goddess Varahi (Phag mo), who wields a khafvdhga (?) and a human head. We find in this mandala also the following minor divinities: in front the black gShin rje, carrying a sword and a skull-cup; his vahanais a buffalo. In the right corner appears a dark-brown rak?asa, whose attributes are a chopper and a skull-cup filled with human flesh (Tib. sha chen, Skt. mahamdmsa)', he rides on a black dog. In the left corner comes forth the Mahdvlra (dBang phyug chen po) of an ash-gray hue. He holds a damaru and a trident; his mount is a tiger. The text enumerates then the following eight deities, four gods standing in the main and four goddesses residing in the intermediary quarters:

Direction Name Appearance

East Tho ba ’jigs byed white; attributes: hammer, with a thunderbolt as handle, and a snare

South dByug pa 'jigs byed yellow; club with a thunderbolt as handle, and a snare

West Padma ’jigs byed red; a stalk of red lotus and a snare

North Rai gri 'jigs byed black; sword and snare

Southeast Kule yellow; hook and snare

Southwest Kurukulle red; arrow and bow Northwest Phur ’debs ma blue; hammer and phur bu

Northeast ’Phrog 'chang ma green; a shagti and a skull-cup

10 The goddess Tsamunti seems to be known also under the name rGan byed ma; in the latter case she is represented as a fear-inspiring woman eating the corpse of a child.

bsTan srung chen po ye shes mgon po phyagbzhi pa Klu sgrub lugs(R, Vol. II, fol. 228 b)

“The great guardian of the doctrine, the wise, fourhanded mGon po, according to the style of Nagarjuna’, 11 is black, has four arms and one face, which has three eyes. His two right hands hold a sword and a chopper, the two left ones carry a trident and a skull-cup. He has a crown of five skulls and all the other fearful ornaments worn by the fierce dharmapalas.

Ye shes mgon po phyag bzhi pa rGva lo'i lugs (R, Vol. II, fol. 231 a) “The four-handed wise mGon po, according to the style of rGva lotsa- vd”1 His colour is a dark azure-blue, his three eyes stare full of haired, his mouth is open, the teeth are bared, and the tongue is rolled backward. The attributes of this mGon po are a chopper, a skull-cup full of blood, a flaming sword, and a khatvanga with streamers of silk. The ornaments and the dress are the same as those of the before-mentioned form of Mahakala.

To his retinue belongs the fierce, raven headed Las kyi mgon po of a dark-blue colour described on p. 48; he appears in front of the chief deity. On the right side stands the Legs Idan nag po, whose attributes are a club of sandal-wood and an iron bowl full of amrta. He is dressed in a garment of black silk with a golden girdle, and he wears brown boots with long legs. On the left side resides the goddess Tsandika of a red colour, with one face and holding the following objects in her four hands; a sword, a skull-cup, a human head, and a bow together with an arrow. She is naked and appears in a most fierce aspect. Next to the raven-headed Las kyi mgon po, in front of the chief deity, stands the Sha za nag po, “the black flesh-eater”. He has the head of a lion and with his right hand he brandishes a sword while his left hand clutches a skull-cup. He is dressed in a garment of black silk and stands with one leg bent and the other one stretched out.

To the parivara belong further eight naked, red, animal-headed dakinis surrounded by flames, each standing on a corpse. They all hold a chopper and a skull-cup. The main quarters of the world, to which four of them are assigned, are enumerated contrary to the orthodox Buddhist manner, and this circumstance as well as the fact that they have the heads of animals seem to indicate, that they are Bon deities who have been assigned a minor position in the pantheon of Tibetan Buddhism.

About 100 A.D. 1203-1282 A.D.

Direction Name Head

East Bya rgod kyi gdong pa can vulture

North Khyung gi gdong pa can khyung

West .. Khva ta'i gdong pa can crow

South ’ Ug pa’t gdong pa can owl

Southeast Phag gi gdong pa can pig

Southwest Khyi'i gdong pa can dog

Northwest sPyang ki’i gdong pa can wolf

Northeast sTag gi gdong pa can tiger

'Tshal lugs kyi ye shes mgon po phyag bzhipa (R, Vol. 11, fol. 238 a)

“The four-handed wise mGon po, according to the style of ’Tshal” - said to be of a dark azure-blue hue - has one ferocious, three-eyed head,-and with his four hands he holds a cocoa-nut, a skull-cup, a flaming sword, and a khafvdhga. He wears a crown of five skulls, a loin-cloth of tiger-skin, and the various fearsome ornaments previously enumerated. The same deities, mentioned in the parivara of the Ye shes mgon po phyag bzhi pa (rGva lo’i lugs), appear also in the retinue of this form of Mahakala, .and in addition to it also the goddess Remati - in a two-handed form, holding a sword and a mongoose - and the four-handed, dark-red Ekajati. Lugs gnyis gcigtubsgrilba’i ye sites mgon po phyag bzhi pa (R, Vol. II, fol. 245 a).

“The four-handed wise mGon po, the two (before-mentioned) styles having been united into one”. This form of Mahakala - addressed as the dPal ye shes mgon po mahakala dpa' bo chen po-'ts identical in its appearance to the previously described aspect of the same deity, except for the attributes, as in the present case the divinity holds a chopper, a skull-cup, a flaming sword, and a trident. The retinue consists of the raven-headed mGonpo and the eight animal-headed goddesses enumerated already in the before-last description.

mGon dmar rkang gling can (R, Vol. II, fol. 250 a)

“The red mGon po possessing a thighbone trumpet”. A red mGon po named after the rkang gling which he holds in his right hand. His left hand clutches a skull-cup, filled with the blood of the four kinds of bdud. The deity wears a loin-cloth of tiger-skin, and the usual adornments as: snakes, jewels, etc. The sakti brandishes a sickle (dgra zor) with her right hand, with the left one she holds a kapala. The red mGon po is also accompanied by the red form of the goddess Ekajaiti - she holds a trident, a freshly torn-out heart, and rides an ass - and further by four ravenheaded gods; each of them is brought into connection with one particular classof demons. Their distribution in the fourmaindirectionsis as follows:

East - bDud mgon bya rog gdong can - holds a sword and a skull-cup South - bTsan mgon bya rog gdong can - his attributes are a dgra zor and a human heart

West - gNod sbyin bya rog gdong can - blows a rkang gling and brandishes an iron hook

North- Gying mgon bya rog gdong can - lifts a corpse above his head and holds a skull-cup filled with blood

The four last-named deities are red, possess wings of steel-blades and kneel on one knee.

Ye shes mgon pophyag bzhi pad "khor lha mo tsandika (R, Vol. II, fol. 253 b) This paragraph of the Rin ’byung gives a detailed description of the goddess Tsandika, the sakti of the four-handed mGon po. Her body is slightly lean and of a black colour. Her two right hands hold a chopper and a trident, her two left hands clutch a bow with an arrow and the severed head of an enemy, from which blood is dripping. She has three eyes, her hair is loose, she wears a crown of skulls, a garland of heads which had been cut off, and a necklace made of hearts; black snakes are her ornaments. The goddess stands on a corpse, with her light leg bent and the left one stretched out. She is accompanied by a pair of black revived corpses: both are naked and their genitals are in the state of erection. Each holds a club in his tight hand and gnaws the legs and arms

of an enemy, which his left hand is lifting to the mouth.

Las mgon bya rog gdong can (R, Vol. II, fol, 257 b)

“The mGonpo of karma, who has the face of a raven”; he is occasion

ally included among the more prominent dharmapalas, depicted on the tshogs shing and his worship is supposed to have been introduced by the Sa skya sect. The sadhana describes him as possessing a fierce, terrifying body of a dark-blue colour, with one face and two hands, his limbs being short and thick. He has the face of a raven, three-eyed and with a beak of meteoric iron. His right hand lifts a sacrificial knife with a thunderbolt- hilt, and with his left hand he leads towards his mouth a skull-cup filled with blood.

His eyebrows and the hair of his face and head are radiant and stand on end. His sharp, blood-dripping beak is widely open and horrible shrieks as well as a fire-storm issue from it; a thunderbolt- khyung (rdo rje bya khyung) comes forth amidst the hair on his head. The ornaments worn by the Las mgon bya rog gdong can are the same as those mentioned already when discussing the other forms of mGon po: a diadem of five human skulls, a garland of fifty human heads, etc. He is surrounded by flames.

Among the numerous spirits of his retinue, the text mentions one thousand black, raven-headed beings, one hundred thousand pisacas, a host of ferocious animals, and a multitude of evil klu of a black or azure- blue colour, who brandish choppers and snake-snares. The Rin ’byung then describes the group of the Gur mgon, the “lords of the tent”, who are worshiped especially by the Tibetan nomads.18 Gur mgon learn dral (R, Vol. II, fol. 260 b)

"The lord of the tent, brother and sister”. This Gur mgon is believed to dwell in the centre of a>geat cemetery, and he is depicted standing on top of defeated obstacle-creating demons. His body is of a brilliant black colour; he has one face and two hands, the right hand brandishing a chopper and the left one holding in front of his breast a skull-cup filled with blood. Across his bent arms lies a magic stick ('phrul gyigardij Gur mgon Icam dral has three eyes, he bares his fangs, and his yellow hair stands on end. He wears a diadem of five human skulls, a garland of fifty blood-dripping heads, bone and snake-ornaments, etc. A tiger-skin is his loin-cloth and he is dressed in a flowing garment of silk.

At his right side appears a black bird, at the left side a black dog, in the back a black wolf, and in front a black man. Further belongs to his parivara the goddess Ekajati of a blue colour, who stands on the right side. She is one-faced and two-handed, holding a vessel full of amrta in front of her breast; her dress covering the upper portion of her body is made of white silk, and a tiger-skin is her loin-cloth. Her hair is bound into a single lock, hanging down towards the left; she.appears in a ferocious mood.. Also the dPal Idan lha mo ’dad pa khams gyi dbang phyug ma appears in the train of the Gur mgon Icam dral.

Gur gyi mgon po lha brgyad (R, Vol. II, fol, 268 a), also known as the bsTan srung kun gyi sde dpon rdo rje gur. This form of Gur gyi mgon po and his retinue have already been described by Tucci in his Indo-Tibetica, Vol. Ill,14 In the present study some remarks, based M. Hermanns, Die Nomaden von Tibet, Wien 1949, p. SO. p. 122 sq.

upon the corresponding chapter of the Rin 'byung, should be added to his descriptions.

Our text calls this form of the “lord of the tent” also the rDo rje nag po ehen po and claims that the god resides on top of defeated enemies and vighnas, in the centre of a great cemetery. The colour of the Gur mgon is black; he has one face and two hands, the right one lifting a chopper and the left one holding in front of the breast a skull-cup full of blood.

A magic club rests across his bent arms. The black “lord of the tent” has three eyes, he bares his teeth, and his yellow hair stands on end. His ornaments are: a diadem of five skulls, a garland of fifty blood-dripping heads, the "six kinds of bone-ornaments”, and snakes. He wears a loincloth oftiger-skinaswell as acloak ofsilk, and his whole body is enveloped in flames. The god is accompanied on the right side by a black bird, on the left by a black dog, in the back runs a black jackal, and the place in front is occupied by a black man. Overhead soars a khyung, whom the black Gur mgon dispatches as his messenger.

Theparivara consists of the following figures: on the left side is the blue Ekajati, in a human shape but in a fierce mood. She holds a vessel full of amrta in front of her breast. The garment covering the upper part of her body is made of white silk, and a tiger-skin is her loin-cloth. Her hair is bound to a single lock. An ocean of blood issues from her vagina, and out of the blood emerges the dPal Idan lha mo ’dod khams dbang phyug ma in the usual, four-handed and dark-blue form, riding a mule and brandishing a sword, a skull-cup, a lance, and a trident.

From her emanate two other deities, a yaksa and a yak$i, on the right side the Nag po gnod sbyin, brandishing a chopper in his right hand. On the palm of his left hand rests the disk of the sun. He is dressed in a human skin and has earrings of gold. On the left side comes forth Nag mo gnod sbyin, who holds a golden razor with her right hand, while the moon rests on the palm of her left hand. She wears a dress of black silk; she has red-coloured plaits.

Out of the latter two deities take their origin the three dark-blue (black) Putra, two brothers and their sister (Putra ming sring gsum). The- Rin 'byung names first the Putra nag po, who is identical with Tucci’s gShin rje ma rungs pa mon bu putra, he is described in our source as brandishing with his right hand a long sabre, and his left hand leads a skull-cup, full of warm brain and blood, towards his mouth; he wears a breast-band (ga zha) of mon tri fur and a dress of black silk. Next comes Bhadra nag po - corresponding to the bDud ma rungs pa mon bu bhata of the work quoted by Tucci - who has a breast-band of black silk and wears a tigerskin. His light hand holds a dam shing,,

the left lifts a heart to the mouth. Lastly, the text mentions the goddess Srin mo ral gcig ma - corresponding to Tucci's Mon mo gser gyi spu gri ma and to the Sring mo khrag mig ma of Klong rdol bla ma15 ~ who holds a golden razor in her right hand and bowels in her left one. These three deities wear the dress of the Mon country. They are said to appear in a fierce aspect, with blood oozing from their eyes and flames issuing from the mouth. The bodies of all three are adorned with human heads and they dwell in the middle of a fire storm.

The Putra ming sringgsum have their own companions: hundred armed men march on the right, on the left proceeds a procession of one hundred fully-ordained priests (Tib. dge slong, Skt. bhik$u), in the back walk hundred magicians, lifting their demon-daggers (phur bu), and in front they are accompanied by hundred black women. Then follow again various animals: black birds, black dogs, etc.

We may add here that Klong rdol bla ma mentions, apart from the above group, also a group of twelve deities called the Gur lha bcu gnyis, which consists of the eight figures just described and further of four animal-faced goddesses known as the Seng gdong ma, gZig gdong ma, Dred gdong ma, and Dom gdongma.w Gur mgonphur zhabs khyung gshog can (R, Vol. II, fol. 276 a)

‘The lord of the tent, possessing phur bu-fe& and ZrAyng-wings”. The colour of this deity is dark blue, and the attributes and ornaments are the same as those described in the case of mGon po learn drab Two peculiarities, from which the name of this deity is

derived, are its flaming thunderbolt-wings (rdo rje’i gshog pa 'bar ba) and the phur 6u-like feet which the deity “thrusts into the hearts of enemies”. According to the statement of one of my informants, this form of mGon po is supposed to have been worshiped especially among the Buddhists of Khotan (Li yul). Gur yum can Klu sgrub lugs (R, Vol. II, fol. 279 a) “The lord of the tent possessing a sakti, according to the style of Nagarjuna”, The worship of this mGonpo is said to have originated at the famous Nalanda monastery in India. Attributes and ornaments of this figure are the same as described in the previous cases, except that a ■ trident rests in his left arm. The god is shown in sexual union with his sakti. 70, fol. 2b. 70, fol. 2b.

Gur rkyang rngog lugs (R, Vol. II, fol. 283 a)

A form of mGon po whose worship had been introduced by rNgog lotsava. In this case the Mahakala is represented as having a human body of a dark-blue colour. His angry face has three eyes. Blood drips from his open mouth, in which the bared fangs are visible. His attributes are a chopper and a skull-cup. He stands on a corpse and wears the usual adornments of the wrathful dharmapalas. The five forms of mGon po which follow occupy an important place in the pantheon of the Sa skya sect. mGonpo stag zhon (R, Vol. II, fol, 286 b) “The lord who rides a tiger” is described as being big and strong-bodied, of a black colour, “like that of the cloud which appears at the end of time”. With his right hand he brandishes a club of sandal-wood, with his left he leads towards his mouth a vessel, fille<i with human blood. He has three eyes and bares his four fangs of copper; the hair of his face, his eyebrows and the hair on his head glow like fire. mGon po stag zhon wears a cloak of black silk with nine folds, fastened by a girdle of gold.

mGon po beng dka’ ma (R, Vol. 11, fol. 290 b), also called in iconographic texts the Legs Idan nag po srid med kyi bu, is dark blue. He has a three-eyed ferocious face and two hands; his right hand holds a huge club of sandal-wood adorned with jewels. - Other Tibetan works mention that “from the top of the club fire comes forth and from its lower part water gushes out; inside the club, the war-hordes of the gods and asuras are engaged in a battle”.

With his left hand the mGon po holds an iron vessel - filled with various liquids - towards the side of his body. He wears a cloak of the kind called za ’oggi ber chen, a girdle of gold, and his feet are protected by high boots. mGon po beng dka' ma is adorned with the usual ornaments, worn by the high-ranking fierce deities as: a diadem of five human skulls, a garland of fifty human heads, etc. mGon po beng gter ma (R, Vol. II, fol. 293 b)

The deity is of a dark-blue colour, one-faced and two-handed, brandishing a huge club of sandal-wood in the right hand and holding in the left one a long lance said to have been made from the thighbone of a rak$asi (srin mo’i rkang gi mdung ring). The dress and ornaments are the same as in the case of mGon po beng dka’ ma. The mGon po beng gter ma is believed to be accompanied by seven ma mo.

mGon po legs Idan mche gsum (R, Vol. II, fol. 296 b) “The virtuous lord with the three teeth” is said to dwell in the middle of a cemetery. He is of a dark-blue colour and has a ferocious face with three fangs. His right hand brandishes a big club of sandal-wood, and he wears a garment of black silk with a golden girdle, high boots, snakes serving as ornaments, etc. mGon po am gho ra (R, Vol. II, fol. 298 b)

Again a one-faced and two-handed, dark blue form of mGon po. He is dressed in a cloak of black silk with a golden girdle and is adorned with snakes and jewels. His attributes are a club of sandal-wood and a skull- cup, full of blood and intestines, which he holds towards the left side of his body. His boots are made of copper and he stands in the middle of a vehemently burning fire-cloud.

The companions of mGon po am gho ra are the Legs Idan nag po, who stands on top of a corpse; his attributes are the same as those of the chief deity. He appears on the right side. On the left appears the dark-blue dPal Idan lha mo, who rides on a red ass. She is dressed in silks, wears a human skin as her cloak, and her brow is adorned with a diadem of human skulls. Her attributes are a sword and a skull-cup. On the right side stand further the “five classes of dakinis" (mkha ’gro sde Inga), on the left side the “four great kings” (rgyal po bzhi), in the eastern direction appears the drang srong (Skt. siddhd) Kun tu ri ka, and in the back stands the yakpa Nor bu bzangpo. In addition to it appear the following classes of divinities in the retinue: raksasas, ma mo, red btsan, gyingpho, smu bdud, bdudmo, and the gshin rje.

mGon po lha chen dpal 'bar jo bo’i lugs (R, Vol. II, fol. 301 a) This mGon po “in the style of Thins”18 was an important deity of the bKa' gdams pa sect; he is also called the Legs Idan nag po and his colour is black, with an admixture of purple. He wears high boots and a cloak of black silk with a golden girdle. His attributes are a club, which he holds in his right hand, and a lance, which he brandishes with the left.

Only two divinities are his companions: in the back -the red gSangba’i mkha' ’gro ma who holds a karttrika and a kapala, and in front dPal Idan lha mo rematl (or the bDe bskyed mkha’ ’gro ma) of a purple colour, who holds a tiger-head in her right hand and a pair of dice in the left one, 18 Arrived in Tibet 1042, died 1054 A.D.; Tucci, Painted Scrolls, I, p. 83.

mGon po gri gug dpa’ gcig (R, Vol. II, fol. 303 a)

A black form of mGon po with one head and two arms, mainly worshiped by the Sa skya sect. His attributes are a chopper and a skull-cup; he wears a crown of skulls, a garland of heads, and the various other adornments previously enumerated.

IHo nub mgon po gri gug dmar po (R, Vol. II, fol. 305 a)

The worship of this form of mGon po is said to have been introduced by Aflsa. He is of a dark-red colour and holds a flaming chopper in his right hand. His left hand lifts a skull-cup full of blood and hearts, and throws at the same time a black noose around the neck of an obstacle-creating demon. The god has three eyes and blood drips from his mouth, in which the sharp fangs are visible. The mGon po wears a crown of five skulls, and his brow is adorned with the sun and the moon. A tiger-skin is his loin-cloth.

Four deities appear in the parivara: on the right side stands the yak?a bShan pa, “the butcher”, of a purple-dark colour, who has the head of a goat. His right hand brandishes a chopper, with his left hand he lifts the “life-roots” (srog rtsa) of oath-breakers to his mouth. On the left stands a goddess, called Mara snying za ma, “Mara the heart-eater”. She is red, with her right hand she wields a poisoned knife, while her left hand clutches the torn-out heart of an enemy of Buddhism. In the back appears the dark-red gZa' bdud, who has the appearance of a raksasa. His head and the whole body are full of eyes, and he holds a bow and an arrow. In front of the central deity dwells the dark-red, three-eyed gSang ba' mkha' ’gro ma, whose attributes are a chopper and a skull-cup. mGon po bzhi sbrags (R, Vol. II, fob 308 b)

The colour of this figure is black; he has one face with three eyes and two hands, holding a sacrificial knife and a kapala. Mahakala wears also in this case the usual ornaments of the wrathful deities, and he is depicted standing on a corpse. His retinue consists of the following divinities: on the left side resides dPal Idan lha mo of a blue colour, holding a chopper and a skull-cup. She rides a red ”rak?asa-ass” (srin po’i bong bu). In front of the chief divinity dwells upon a “sun lotus”, and on top of a corpse the las kyi mgon poof a dark-purple hue. His right hand brandishes a club of sandal-wood - fire comes forth from its top and water drizzles from its lower end - and the left one supports an iron bowl filled with amfta. He is dressed in a robe of black silk, held together by a golden girdle. The place on the left side is occupied by the purple- coloured Ekajati, whose right hand brandishes a sword with a scorpionshaped hilt, while her left hand holds a skull cup. She tides on a threelegged mule.

mGon po gri gug kha che pan chen lugs (R, Vol. II, fol. 312 a)

There is scarcely any difference between this mGon po, depicted in the “style of Kasmira Pandita”19 and the Mahakala described in the beforegoing case. This deity is black too, he carries the same attributes and wears the same ornaments and dress as the mGon po bzhi sbrags, only that - according to the text - he has a dwarfish body.

mGonpo zangs gri can lha bcu bdun ma gyi Ijang lugs (R, Vol. II, fol. 314 a) The Mahakala in the “style of Jang” is also called the dPal legs Idan nag po chen po, and his shape is said to be like that of a vajrardksasa (rdo rje srin po). The colour of his body is black “like the dark bung ba stone” and he possesses the brilliance of a thousand suns. In this aspect, Mahakala is depicted with one three-eyed head. Blood drips from his mouth, and his yellow-red hair stands on end. His attributes are a chopper and a skull-cup filled with the blood of evil-doers. The ornaments and the dress are the same as in the previous cases, viz. a crown of skulls, a loin-cloth made from a tiger-skin, etc. Eight pale-blue demons of the gshin rje class form the retinue, together with their eight black-coloured female consorts, who belong to the group of the ma mo. All the sixteen deities are depicted naked, each of them holding the same attributes as the presiding deity of the mandala, their distribution in the various directions is as follows:

Direction Sakta Sakti

East Ya ba ti Pho nya mo

South Chos kyi rgyal po mChe ba mo

West Tel pa Be con nag mo

North A wa glang mgo Dus mtshan ma

Northeast Rai pa tshar dgu ICags kyu ma

Northwest rMig pa Zhags pa mo

Southwest Phyva sangs ICags sgrog ma

Southeast Mig dmar 'Bebs pa mo

We note again that similarly to the parivQra of the mGon po in the style of rGva lotsava, mentioned on p. 46, the enumeration of the intermediary l’ Sakyasrt, 1063-1225; <}. N. Roerich, The Blue Amals, Calcutta 1953, pp. 1062-1071.

quarters, to which the four last-named deities are assigned, runs contrary to the usual Buddhist fashion.

mGon po gri gug lha dgu manyaja na' lugs (R, Vol. II, fol. 318a) A group of nine deities whose leader is a black. mGon po depicted in a human shape, a chopper and a skull-cup being his main attributes. A human skin covers the upper portion of his body, a tiger-skin is his loincloth, and he stands on a corpse which rests on a “sun lotus”.

In the inner circle of his mandala, to the east of the chief god, stands the IHa mo nag mo; her attributes are a trident and a skull-cup. In front appears the dark-red gSangba' las mgon with the face of a jackal, holding a chopper and a skull-cup. On the light side dwells the dark-green gShin rje and on the left side the mGon bdud bya rog gdong can, both. of them clutching the same attributes as the two before-named deities. The four quarters of the outer circle are occupied by four fierce goddesses:

East - the black Mahdkali, who rides a mule; she holds a sword and a skull-cup

South - the black Virakali, riding on a raven; her attributes are a chopper and a skull-cup

West - the black PurakaH, whose mount is a revived corpse; she brandishes a thunderbolt and a phur bu

North - the black Kangkaka, who stands on a corpse; her attributes are a trident and a skull-cup

mGonpo ber nag zangs gri can (R, Vol. II, fol. 321 b)

“The karmadord with the copper-knife”, Las kyi mgon po zangs gri can, is another name given to this deity. The colour of this mGon po is dark azure-blue and he is said to have the appearance of a raksasa. He, too, holds the two main attributes of Mahakala, the skull-cup and the chopper; he wears high boots of a brown colour, a long flowing garment of black silk with nine folds and he stands on top of the corpse of a defeated enemy.

mGonpo gcer bu zangs gri can (R, Vol. II, fol. 325 a)

“The naked mGon po with the copper-knife” has again the same attributes as the last-described form of Mahakala. His colour is black, with a slight red tinge. He has the sun as the right eye, the moon is his left eye, and fire issues from the central “eye of wisdom”.

Tshogs bdag mgon po seng ge'i gdan can20 (R, Vol. II, fol. 328 b)

The name of this god, who is primarily worshiped by the. Sa skya sect, suggests that he rests on a lion, but this fact is not mentioned in the text itself. His colour is dark-purple, and four sharp copper-teeth are visible in his open mouth. The four hands of this mGon po hold a sword, a three- pointed lance, a “banner of victo.ry”, and a snare of the bdud.

In front of this mGon po dwells his sakti, the green Vetall with loosely hanging hair. She eats bowels, which her right hand lifts to her mouth, and with the left hand she clutches a skull-cup filled with blood. On the right side appears the white Pho nya mo, whose hair is dark-brown. Her weapons are a kUa and a red snare. The place in the back is occupied by the bluish-green bKa' sdod ma, who is dressed in a human skin and brandishes a club (dbyug to} made of sandal-wood. On the left side resides the red mNgag gzhung ma, who has the face of a heron. She brandishes two corpses, a mummified body in the form of a club (zhing dbyug} and a vermilion-coloured corpse;.

In the outer circle of the mandala reside seven dark-red goddesses, who have the appearance of rdk?asis. Each of them holds a trident and a kapdla filled with blood.. Their names are: Tshangs ma, dBang mo, gZhon nu ma, IHa chen ma, rTog 'dod ma, rGan byang ma, and sNa chen ma.. The mandala’s four gates - constructed out of crystal, gold, copper and turquoise - are guarded by four ma mo, armed with thunderbolts and snares.

IHa chen mgon po Icam dral traksad gnyis lugs (R, Vol. II, fol. 333 b) A rather unusual, dark-purple coloured form of mGon po, with two faces, four hands and riding the “black horse of the bdud with white heels”.

One of the faces is that of a dog with crystal-eyes and the other is that of a pig. The god bares his teeth and clicks his tongue. His attributes are a censer emitting poisonous smoke, a snare of the bdud, a magic notched stick, and a skull-cup full of blood. Each of the faces has three blood-shot eyes, and the dark-brown hair of the heads stands on end. The IHa chen mgon po Icam dral wears a headdress consisting of black snakes and black silk, and in addition to it a crown of five skulls. His body is adorned with a garland of f^fty heads. The dress consists of a cloak of black silk which had been folded thrice, with a design called the “svastika of obscurity” (mug pa’i g.yung drung) and held together by a golden girdle. The mGon po wears on top of his garment the fur of a bear and the drawn skin of a blue lion. His feet are protected by brown boots. From the ear of the deity sounds the roar of a thousand dragons, from its black, panting nose

• “ This mGan pa as well as the two forms which follow are represented on plate 5 of Peter, *Rin hbyung*.

issues a red wind, and fire comes forth from its eyes which stare full of hatred. In its mouths are wild oceans consisting of flesh and blood. Poisonous clouds descend from the nine apertures of the body and the crown of the head is adorned with the sun and the moon.

In front of the mGon po rests the black, one-headed and four-armed dPal Idan lha mo in her form known as gNyan gyi remati. Her attributes are a human corpse, a sword with a scorpion-shaped hilt, a mongoose - from whose mouth a rain of jewels is falling -, and a skull-cup, filled with blood. Besides these objects, she carries a bundle of arms, a load of red lables, a sack full of diseases, a pair of dice and the magic notched stick of the bdud. From her eyes drops a rain of blood, a “mist of illnesses” (nad kyi na bun) issues from her nose, in her navel rests the sun, and the moon lies on the crown of her head. She rides on a red “ass of the rak$asas” {srin po'i bong bu).

Further belong to the retinue six black “messengers” (pho nyd). These are demonesses who are brought into connection with the Mon region, and they are called therefore the Mon mo shva na nag mo drug. Their names are: gSer mig ma, “she, who has golden eyes”, dNgul mig ma, “she, who has silver eyes”, Zangs mig ma, “she, who has copper-eyes”, ’Khar mig ma, “she, who has eyes of bronze”, g. Yu mig ma, “she, who has turquoise-eyes”, and mChong mig ma, “she, who has cornelian-eyes”. All these six goddesses are dog-headed, naked, covered with bone-ornaments and their hair reaches down to the heels. Bach of them lifts with the right hand a thunderbolt towards the sky, while the left hand throws a black noose. They are accompanied by seven men and seven women from the Mon country and by numerous wild animals.

mGon po iraksad dvagspo’i lugs(R, Vol. II, fol. 341 a)

A black, one-headed and two-armed form of mGon po, in the style of the Dvagpo (Dvags po) province, dressed in a garment of black silk, wearing high boots and depicted riding a black horse. The deity’s right hand brandishes a black war-banner (ru dar) while a trident leans against the side of its neck. The mGon po lifts with the left hand a torn-out heart to his mouth.

mGon po iraksad seng zhon jo bo'i lugs (R, Vol. II, fol. 343 a)

As indicated by the name, this form of the mGon po, whose worship had been introduced by Aiiia, is pictured on religious paintings as riding a lion. The body of this god is dark red, and the two hands hold a club made of sandal-wood and the torn-out heart, lungs, and “life-roots” of an issues a red wind, and fire comes forth from its eyes which stare full of hatred. In its mouths are wild oceans consisting of flesh and blood. Poisonous clouds descend from the nine apertures of the body and the crown of the head is adorned with the sun and the moon.

In front of the mGon po rests the black, one-headed and four-armed dPal Idan Uia mo in her form known as gNyan gyi remati. Her attributes are a human corpse, a sword with a scorpion-shaped hilt, a mongoose - from whose mouth a rain of jewels is falling -, and a skull-cup, filled with blood. Besides these objects, she carries a bundle of arms, a load of red lables, a sack full of diseases, a pair of dice and the magic notched stick of the bdud. From her eyes drops a rain of blood, a “mist of illnesses” (nad kyi na bun) issues from her nose, in her navel rests the sun, and the moon lies on the crown of her head. She rides on a red “ass of the raksasas" (srin po'i bong bu).

Further belong to the retinue six black “messengers” (pho nya). These are demonesses who are brought into connection with the Mon region, and they are called therefore the Mon mo shva na nag mo drug. Their names are: gSer mig ma, “she, who has golden eyes”, dNgulmigma, “she, who has silver eyes”, Zangs mig ma, “she, who has copper-eyes”, ’Khar mig ma, “she, who has eyes of bronze”, g. Yu mig ma, “she, who has turquoise-eyes”, and mChong mig ma, “she, who has cornelian-eyes”. All these six goddesses are dog-headed, naked, covered with bone-ornaments and their hair reaches down to the heels. Each of them lifts with the right hand a thunderbolt towards the sky, while the left hand throws a black noose. They are accompanied by seven men and seven women from the Mon country and by numerous wild animals.

mGon po trak$addvagspo’i lugs (R, Vol. II, fol. 341 a)

A black, one-headed and two-armed form of mGon po, in the style of the Dvagpo (Dvags po) province, dressed in a garment of black silk, wearing high boots and depicted riding a black horse. The deity's right hand brandishes a black war-banner (ru dar) while a trident leans against the side of its neck. The mGon po lifts with the left hand a torn-out heart to his mouth.

mGon po traksad seng zhon jo bo’i lugs (R, Vol. II, fol. 343 a)

As indicated by the name, this form of the mGon po, whose worship had teen introduced by Atifa, is pictured on religious paintings as riding a lion. The body of this god is dark red, and the two hands hold a club made of sandal-wood and the torn-out heart, lungs, and “life-roots” of an evil-doer. The Traksad seng zhon wears a garment of black silk, a crown of skulls, and a garland of heads.

The companion of this mGon po is the black las mgon, who rides a black horse. His right hand holds a trident, his left hand clutches a heart and also a black snare of the bdud. The Las mgon occupies the place on the right. The fierce, blue-coloured sakti Vetali dwells on the left side. She is dressed in the drawn skins of men and tigers, and her attributes are a chopper and a skull-cup.

To the retinue belong also seven black male dregs pa (dregs pa pho bdun) who carry various weapons and wear the dress of men from the Mon country; they ride on a khyung, a cat, tiger, dragon, a poisonous snake, on black wind, and on water. They are followed by seven black, female dregs pa (dregs pa mo bdun), who are dressed in the attire of Mon women. Each of them is armed with a thunderbolt and a snare.

mGon po traksadgri gug sbrag sgrub ma (R, Vol. II, fol. 347 a)

A black divinity, depicted in the human form and holding a chopper and a skull-cup. Its hair is black and supposed to be of iron. Two deities accompany this form of Mahakala-. the black las kyi mgonpo, holding a trident and a heart together with a black bdud-snare, and riding a black horse; further, the black IHa mo whose attributes are a sword and a skull-cup. - This is another form of mGon po, which is said to have originated by fusing two different aspects into one. mGon po traksad rkang thang ma (R, Vol. II, fol. 349 a)

“The mGon po traksad who goes on foot” is one-faced, two-handed, and dark red. He holds a club of sandal-wood, a heart, and wears a dress made of black silk, with a golden girdle and high boots. His feet tread upon a corpse. The retinue consists of seven black Mon women - who wear ornaments of human bone and hold choppers and skull-cups - and of seven black bitches armed with snares and thunderbolts.

mGon po traksad ma ning ma (R, Vol. II, fol. 352 b) The attributes of this black, one-faced and two-armed Mahdkaia are a trident, a heart, and a black bdud-saaxe. His mount is a black horse. He is also armed with a black, iron bow and a big club of sandal-wood, which is stuck into his girdle. At his right side hangs a quiver of tiger-skin, and on the left a bow-case made from the skin of a ledpard.

The Sakti is the rDo rje remati, riding a black, three-legged mule; her weapons are the magic notched stick of the bdud and a sack full of diseases. mGon po trak$ad 'brong zhal can (R, Vol. Il, fol. 355 a) He is also called the Las mkhan 'brong zhal nag po. As already in dicated by the name, this black form of Mahakala is believed to have the head of a wild yak (’brong). The right hand of the divinity holds a flaming club, and its left hand lifts a blood-dripping chopper. The attire of the yak-headed Mahakala consists of a robe of black silk with a golden girdle, a diadem of skulls, and high boots. A quiver of tiger-skin and a bow-case, made from the skin of a leopard, hang at his sides. His mount is a black mule with white heels.

mGon po trak$ad gsang sgrub shva na'i zhal can (R, Vol. II, fol. 356 b) A dog-faced, dark-red mGon po, with a three-eyed face and two hands holding a trident with human heads on it, and a heart. The deity, which is depicted standing, is dressed in skins of men and tigers. Its sakti is the Khyi mo gser mig ma, “the golden-eyed bitch”, who is accompanied by six goddesses, four of which we already encountered before, namely: g. Yu mig ma, mChong mig ma, Zangs mig ma, and 'Khar mig ma. There are, however, two new names to be added: Dung mig ma, “she, who has conch- shell eyes”, and ICags mig ma, “she, who has eyes of iron”. They are all dressed in tiger-skins, wear bone-ornaments and are armed with thunderbolts and snares.

The Rin 'byung then lists a group of nine mGon po, who are mentioned as a class in themselves, separately from those forms of Mahakala, which had been enumerated above. All these nine deities are depicted as fourfaced beings with the exception of the one named in the last place.31 dPal mgon zhal bzhi pa bsnyen dus dang ’brel ba (R, Vol. II, fol. 359 a)

The body of this four-faced mGon po, his central countenance as well as the face above it are all black, while the faces on the left and right are dark-green. The deity has four arms, holding a sacrificial knife with a thunderbolt hilt, a skull-cup filled with the blood and hearts of enemies and obstacle-creating demons, a flaming sword, and a rosary of human skulls. Each of the four faces is three-eyed, with an open mouth and protruding sharp teeth. A loin-cloth of tiger-skin, jewels, snakes, and anklets with bells are the attire of this deity.

On the right side dwells the mahdsakti, the black g. Yung mo; on the On the four-headed mGon po see further Tucci, Painted Scrolls, II, pp. 589-590. left appears the green Las mdzad gtum mo, in front the Srin mo chen mo, and in the back the dark-yellow Sinnga gling ma. All these four goddesses are naked and without ornaments. They are said to have the appearance of female messenger-demonesses (pho nya mo' cha lugs can) and they are of a most wrathful temper. They are three-eyed and each of them holds a chopper and a skull-cup. The four pho nya mo are accompanied by butchers - "who are able to slaughter the bdud with a single stroke” by an immense army which is able to subdue the hordes of the bdud, and they are also followed by the dregs pa sde brgyad.

dPal mgon zhal bzhi pa sgrub dus dang ’bred ba (R, Vol. II, fol. 366 a) A black form of mGon po. The central, most ferocious face is black, and its mouth chews a corpse. The right countenance is white and shows a broad smile. The left face is white, and its features are contorted to a terrifying smirk; the face on top is smoke-coloured and it bares its teeth.

All four faces are three-eyed. The deity’s four hands hold the following objects: a chopper, a skull-cup, a flaming sword, and a rosary made of bone, together with a trident. A golden vessel, filled with amrta, rests in the crook of one of the arms. The dress and ornaments are the same as in the last-mentioned case, and also the parivaras of both deities are identical.

Zhal bzhi pa las sbyor mgon po (R, Vol. II, fol. 372 b)

The arrangement of the deity's four faces differs from that in the previous cases: there are two blue heads on the right side, one superimposed on top of the other, and the two green heads on the left side are arranged in the same manner. The four hands hold a chopper, a skull-cup, a flaming sword, and a golden vessel. Dress, ornaments, and even the divinities forming the retinue are again the same as in the two previous cases.

dPal mgon zhal bzhi pa dkar po tshe ’phel (R, Vol. II, fol. 378 a)

A white form of mGon po; the central face is white, the right one is blue, the left one is red, and the face on top is smoke-coloured. The deity's attributes are a vessel full of amrta, a skull-cup - which is lifted towards the mouth -, a chopper, and a trident. Ornaments, dress, and the four goddesses of the parivara are again the same, only that in this case g.Yung mo and her companions have white-coloured bodies and are holding a vessel full of amrta and a jewel. - This mGonpo and also the five forms which follow next originated within the Sa skya sect, but their cult was later on taken over also by the dGe lugs pa clergy.

dPal mgon zhal bzhi pa ser po nor 'phel (R, Vol. II, fob 383 a)

A gem-protecting mGon po, whose body and central face are yellow; the face on the right side is white, the countenance on the left is red, and the face on top is smoke-coloured. His four hands hold a rosary made of human bone, a skull-cup full of jewels, a chopper, and a vessel with gems In it. He is dressed in a tiger-skin, wears anklets of bells, ornaments made of precious stones, etc.

In his retinue appear again the goddesses g-Yung mo, gTum mo, etc., only that in this case their bodies have the yellow colour of the mandate's. reigning deity and their attributes are rosaries made of human bone and skull-cups.

dPal mgon zhal bzhi pa dmar po dbang sdud (R, Vol. II, fol. 388 a) ' The body and the central face of this deity are red, the countenance on the right side is white, that on the left is blue, and the head, which rests on top, is smoke-coloured. One hand of the upper pair of aims tears the heart from an enemy's body with the help of a hook, and the other hand throws a snare around the neck of an adversary of the Buddhist creed. The lower pair of hands holds a bone-rosary and a vessel full of Tibetan beer. The dress and ornaments are the same as mentioned previously. Also the before-named four goddesses appear in the parivara of the red, four-faced mGon po, only that in the present case they are all red-coloured and are armed with hooks and snares.

dPal mgon zhal bzhi pa sngon po nyams sgrol (R, Vol. II, fob 393 b) This mGon po has a blue body and a central face of the same colour, a white one on the right side, a red one on the left, and again a smoke- coloured head on top. His four hands hold a chopper, a skull-cup, a sword and a trident. The four goddesses of the parivara are blue as well, and their attributes are swords and skull-cups full of blood.

dPal mgon zhal bzhi pa gdon gnyan can (R, Vol. II, fob 398 b) A very unusual form of Mahakdla. The body and also the central face, which has the normal features of the mGon po, are black. The text adds that this face has an expression fierce like that of gShin rje. On the right side is the head of a white elephant, on the left side the red head of a buffalo, and in the back is the head of a blue lion. Also the latter three heads bear a ferocious expression, the head of the elephant being “ferocious in the way of the lha” (lha khros pa), the face of the buffalo is “angry like a raksasa” (srin po khros pa), and the lion’s countenance has the expression of a “wrath of a rgyalpo demon” (rgyal po khros pa). The six arms of the deity hold the following objects: chopper, skull-cup, club, battle-axe, snare, and one hand clutches one corner of the elephant-hide, which covers the upper part of the body.

The distribution and the colour of the four goddesses, whoappearin the retinue of this mGon po, are as follows: on the right side is the blue gTum mo, holding a skull-cup in her right hand and brandishing a banner of black silk with the other hand. On the left side dwells the red g. Yung mo, who holds a small chain (lu gu rgyud) and a snare. In front resides the goddess Srin mo - her colour and attributes are not mentioned - and the place in the back is occupied by the black Sinnga gling ma, bearing a chopper and a skull-cup.

Sha za ce spyang gdong can (R, Vol. II, fol. 404 a) ’’The flesh-eater with sthe jackal-face” is dark-red and has three flaming eyes. His attributes are a chopper and a special skull-cup called srin po'i thod pa, containing human blood. He wears a loin-cloth of tiger-skin, a tassel consisting of snakes, and a girth made of bowels. A multitude of pisacas and jackals comes forth from each hair of his body.

The Zur kha rgya rtsa mentions the following forms of Mahakala, not listed in the Rin 'byung: bKa* srung brag lha mgon po (fol. 203 a) This form of mGon po is dark-red, has one face and two hands.. The forehead of the god is wrinkled in anger, and his three eyes stare full of hatred into the ten quarters of the world. The red mGon po bares his four teeth, his mouth is widely open, his tongue moves with the speed of lightning, and his yellow-brown hair stands on end. His right hand holds a club, adorned with jewels, with which he crushes the heads of enemies and obstacle-creating demons. His left hand dutches the heart of an enemy. Brag lha mgon po wears a diadem of five skulls, a garland of fifty-one human heads, the lower part of his body is covered by a loin-cloth made of tiger-skin, and over it he wears a cloak of black silk. He stands with the right foot bent and the left stretched out. In front resides the “of^ica*” Mon pa nag po, whose colour is dark- blue. He has one face, two hands, and three eyes. His yellow-brown hair stands on end. With the right hand Mon pa nag po brandishes a chopper, and his left hand holds a skull-cup filled with the hearts of enemies, which he lifts. to the mouth of the chief deity.

Hu ston lugs dpal mgon beng dmar (foi. 203 b) A form of Mahdkala whose worship had been introduced by Bu ston.22 In this aspect mGon po is described as being dark-red and possessing the appearance of a most ferocious rak$asa. He has one face and two arms, his eyes are bloodshot, he bares his teeth, and his yellow-red hair stanch on end. With the right hand the red mGon po beng lifts a club of sandalwood adorned with jewels, and his left hand clutches an iron vessel filled with hearts of enemies, which are still warm. His dress is a cloak of black silk with four folds, held together by a golden girdle. In addition to it he wears a loin-cloth of tiger-skin, high boots and a garland of skulls and freshly severed human heads.

In front of the deity stands the “officer” Mon pa nag po, who holds a chopper with his right hand, while his left, which clutches a skull filled with the hearts of enemies, fs stretched towards the chief divinity. He is adorned with ornaments made of human bone. mGon po dkar po, (fol. 224 b),

“the white mGon po”, whom the text also calls “the vanquisher of the death-lord” (’C/ii bdag 'joms pa). He appears in a ferocious aspect, his forehead is wrinkled, the teeth bared, and his hair stands on end. The white mGon po has four hands; the main right lifts a vessel of crystal filled with amrta which grants wisdom and life, while the left hand holds in front of the breast a skull-cup, containing the amrta of immortality. The second right hand, which is ready to strike, holds a chopper with a thunderbolt-hilt - cutting to pieces the hordes of the gshin rje and bdud - and the second left hand brandishes a trident. The ornaments of this form of mGon po are the usual garland of fifty heads, a diadem of five skulls, etc. The sakti is the white Ye shes mkha’ ’gro ma, whose attributes are a chopper and a skull-cup full of blood. Her body is coveted with jewels and bone-ornaments.

mGon po dmar po (fol. 227 a)

This red form of mGon po is said to have a ruby-like colour and its two right hands hold a hook and a flaming chopper, while the left ones carry a skull-cup and a trident. The divinity is surrounded by red yaksas and yak$is, each of them carrying a wish-granting jewel. mGon po ser po (fol- 229 b)

The attributes of this yellow four-handed mGon po are a jewel, a skull- aa 1290-1364; Hoffmann, Quelten, p. 293 sq. cup fu U of gems, a flaming sword and a trident. The sakti of this mGon po is the golden-coloured Ye shes dak ini, who carries a vessel and a mongoose. mGon po Ijang khu (fol. 231 b)

A green four-handed form of mGonpo, carrying the following attributes; a sword “made out of the tongues of ve talas’”, a skull-cup, a chopper "similar to the tongue of a yaksa”, and a trident. The green mGon po is accompanied by the raven-faced mGon po, who is called in this case the yakpa Bya rog gdong pa. In the retinue of the four-handed mGon po represented in the style of rGva lotsava we mentioned the lion-headed Sha za nag po. Another form of this god is the so-called Zhing skyong sha za nag po; (he name under which he is mentioned most frequently is, however, bDud mgon seng gdong. Two other appellations of this mGon po are Zhing skyong chen po kun dga' gzhon nu and Dam can zhing skyong nag po. The bDud mgon seng gdong is worshiped mainly by the rNying ma pa and Karma pa.

Though belonging to the mGon po-group - he is even given occasionally the Sanskrit name Mahakala-simhamukha -, bDud mgon seng gdong is believed to have originated from the union of a bdud and a rdk$asi. The colour of this dharmapala is said to be “black like rainclouds”. He has the ferocious head of a lion, with three eyes- and out of his open mouth, in which sharp red teeth and the red tongue are visible, comes the roar of thunder. In his right hand he holds a lance, in his left hand a skull-cup with a gtor ma in it.

His dress is a wide cloak of black silk and a belt of jewels, from which a bow-case and a quiver are suspended, bDud mgon seng gdong is accompanied by his sakti, the bDud mo seng gdong ma, also called the mKha’ ’gro'i gtso mo kun bdag srog gcod ma. As indicated by her name, she has the face of a lioness; her body is of a fiery red colour, and her hair is ablaze. She is naked except for a loincloth of tiger-skin. In her right hand bDud mo seng gdong ma carries a trident, and in the left hand a human heart. Her mount is a red horse.

Eight ferocious acolytes, who stand in the main and intermediary quarters of the world, accompany bDud mgon seng gdong and his yum. Among them are several important members of the ’Jig rten pa’i srung ma class, who will be discussed in a more comprehensive way in the chapters to follow. The distribution of these eight acolytes, who are called the stobs Idan pho nya sde brgyad, is as follows:

• the black war-lord Vajrasddhu; this is another name for the well-known dharmapala rDo rje legs pa. He rides a brown billy-goat, and his attributes are a hammer and bellows.

• the dark-green gShin rje'i rgyal, brandishing a club, and throwing a snare made of bowels. His mount is a blue water-bull.

• Kdubdudnag“theblacknine-headed klubdud". Eight snakes rise threateningly above his heads, and his hands throw a snare consisting of black poisonous snakes.

• the black bDud po bye ba gung ring. ' He brandishes a sword and holds a snare. His mount is a black horse with white heels.

• the red btsan gyi mgon Yam shud dmar po, wearing a dress of red silk, and carrying a red lance and a snare. He rides a red horse.

• the smoke-coloured srin pod rgyal Na ra seng ha; his right hand holds a khram shing, the left one a hook. An ass with a red spot is his mount.

• Tshangs pa dkar po, wearing a turban of white silk and a white cloak. In his right hand he holds a chopper, and in the left one a ba dan. He rides a white horse.

• the black Ma mo rdo rje ba lam. Her body is lean, she holds a sword and a sack full of diseases and rides proudly on a black mule.23 Works of the rNying ma pa and bKa' rgyud pa sects mention two other forms of mGon po, whose iconography is, however, still uncertain: the 'Jig rten gyi mgon po and the Phyis kyi mgon po.

We may conclude the discussion of the various forms of Mahakala by the description of a mGon po called the dPal rdo rje nag po bstan bsrung yongs rdzogs, mentioned in the first chapter of the rNying ma pa work listed under no. 78 of the Tibetan sources. This mGon po is dark-blue, has three heads, twelve arms and four feet. The face on the right side is white, that on the left is red and the central one is dark-blue. The right hands hold a club, thunderbolt, hook, demon-dagger, and a bell, the left ones grasp a kapala, rosary, skull-club, heart, and a snake-snare; two attributes are not mentioned by the text. He is dressed in a cloak of black silk with a golden girdle and wears bone-ornaments.

On the right side appears a dark-blue, four-headed and four-handed 153, fol. lb sq. fierce deity called the Rak?a mthu bo che, who rides on a blue turquoise- dragon. The two right hands of this divinity hold a club and a “banner of victory”, the two left ones lift a sword of gold and a snare. On the left side rides on an iron mule the goddess dByings kyi ma mo. Her colour is a dark purple. She has three faces, six . arms and four feet. The central face is purple-coloured, her left countenance is red, and the face on the right side is white. Her right hands hold a thunderbolt, the corpse of a child, and a sword, the left ones carry a skull-cup, an ichneumon, and a bell. Her whole body is covered with ornaments made of human bone.

A host of deities surrounds these three figures: the “body-emanation” (sku yi sprul pa) who rides on a tiger (~ sKuyi mgon po), the “emanation of speech” (gsung gi sprul pa) who holds a big (red) club (= gSung gi mgon po beng dmar po), the “emanation of mind” (thugs kyi sprul pa) who holds a chopper (= Thugs kyi mgon po gri gug can), the “virtue- emanation” (yon tan gyi sprul pa) riding on a lion (= Yon tan gyi mgon po legs Idan nag), and the black, fierce “Au/na-emanation” Qphrin las kyi sprul pa), identical with the 'Phrin las kyi mgon po trak$ad.

These five figures are jointly called the sku gsung thugs yon tan phrin las kyi mgon po sde Inga. Further the raven-headed and the lion-faced mGon po, Yama, and the gnod sbyin So ka raja; the latter is a minor companion of Mahakala, black, and carrying a banner of silk and a skull-cup. The rest of the train consists of dark-red butchers, the seventy-five mGon po, the thirty chiefs of the dregs pa, the masters of the mantras (sngags bdag), and the four great kings, guarding the four gates.

The names of some other forms of mGon po, which have not yet been listed above, should be at least mentioned here: Sa ra had mgon po; Yang gsang dpal mgon dug ri nag phyag bzhi pa, accompanied by two yum called Dus mtshan ma and Tsamunti; Dur khrod mgon po yab yum; mThar skyes mgon po and his yum Mahakrita; the bKd' rgyudpad mgon po ber nag can, mGon po phyin kha, and mGon po gzag ldan.2i