Szilágyi András (szerk.): Ars Decorativa 26. (Budapest, 2008)

Béla KELÉNYI: 'May It Shine like the Sun and Moon!' Consecration Texts from a Tibetan Stüpa

As its inscription also indicates, the following dhärani (T.: dbu g^ungs) was placed in the upper part (T.: dbu) of the stüpa . The text of each of its lines is the same.

42 After a mantra to be written on the middle of the forehead, it contains the name-mantras (T.: mtshan sngags) of the following: the Masters (S.: guru, T.: bla md) and the Three Jewels of Buddhism (S.: triratna, T: dkon mchoggsum; in other words, the Buddha, Dharma and Community); Vajradhara Buddha, Säkyamuni Buddha, and Sumadkîrti (another name for Tsongkhapa): 'om sarvavidy{e} svähä / om áh namo gurubhy{o} hüm I om äh namo buddh{ä}ya hüm / om äh namo dharmäya hüm / om äh namo samgh{ä}ya hüm / om áh namo vajradhar{ä\ya hüm I om äh namo sâkyamun{a\ye hüm / om áh namo sumati{ki}rt{a}y{ej hüm / nam ah sarvatatbâgat {e}bhya[s] tathägat{a}sa{b} aripür[n]acan{d}ramanirájavajr{e} hüm svähä /' [OM The All Knowledge SVÄHÄ. OM ÄH veneration to the Masters HÜM. OM ÄH veneration to the Buddha HÜM. OM ÂH veneration to the Dharma HÜM. OM ÄH veneration to the Sarngha HÜM. OM ÄH veneration to Vajradhara HÜM. OM ÄH veneration to Säkyamuni HÜM. OM ÄH veneration to Sumatikirti HÜM. Veneration to all the Tathägatas, Tathägatasabari, The Vajra of the Jewel King of the Full Moon HÜM SVÄHÄ.]

43 The first two parts of the two-line text of the next scroll consist of the dhärani^ bearing the name the 'Pigeon of Awareness' (T.: rig pa phu rod). This was placed in every possible part of the stüpa , so that it could win absolution from the consequences of sins of all kinds.

4

"

1 Its upper line is: 'namah samantabuddhänäm mahään{t\ya{t}äbuddhar{ü}pinäm om tare svähä / namah samantabuddh

{

à

}

nam / mahäänt[y]a{

/}äbuddhar{ü}pi{nä}m om tare svähä / tadyathä / om buy a buy a huhu huhu kili kill (caks{y}amitri) so{dh}ani svähä / dttasam{b}havasarvadharmavi s'uddhe svähä/' [Veneration to all the Buddhas of Gready Inconceivable Buddha-form, OM TARE SVÄHÄ. Veneration to all the Buddhas of Gready Inconcievable Buddha-form OM TARE SVÄHÄ. Namely: OM HUYA HUYA HUHU HUHU KILI KILI CAKSYAMITRI, The One who Purifies, SVÄHÄ. The One Purified of all the Dharmas Arising in the Mind, SVÄHÄ].

46 The lower fine is the same, with slight modifications: 'namah samantabuddhänäm / acin {t}yatäbuddhar{ü}pinäm om / om tare svähä / namah samantabuddhänäm / {ajcintjyl{ajbuddhar{ü}p{inä}m / om tare svähä / tadyathä / om huya huyahu{h}uhu{h }u / kili kili (caksamitri) so{dh) am svähä I cittasam {bjhavasarvadbarmamuddhe svähä I namah samantabuddh {a}nam / {a}cint[y]a{bu

}ddharüp{inä}m / om t{a}re svähä /'

47 Finally, there is the Vairocana dhärani,™ which has a role at the time of the ceremony connected with the blessing of the stüpa?

9 'om namo b[h]agavate vairocanaprabharäjäya tathägatäya arhate samyak.sambtiddh{ä}ya / tadyathä / oms{u }ksame s{u jksame same sam {ajye sänte dänte samärope anälambe taralambe taralambe yasovati mahätejo nirfäjkule nirväne sarvabuddhä[dhi]sth{ä}nädhisthite svähä //' [OM veneration to the Lord Vairocana, the King of Radiance, the Tathägata, the Arhat, the Perfectiy Awakened One. Namely: OM The Gready Patient One, The Gready Patient One, SAME SAMAYE , The Peaceful One, The Subdued One, SAMÄROPE, ANÄLAMBE, TARALAMBE, TARALAMBE, The Glorious One, The Greatly Powerful One, The Unconfused One, The Extinction, The One Empowered by the Empowerment of all the Buddhas, SVÄHÄ.]

5

"