srid pa yab lha bdal drug gis phya zhung chen mo gzhugs+ho/

Contained herein is the great main text of the phya ritual of Srid pa Yab lha bdal drug.

1. ston pa ye gshen ’phrul gyis bon po / snang gshen gtsugd (gtsug phud) kyis sku la phyag^lo (phyag ’tshal lo) / bderes (bder gshegs) srid pa yab
2. lha bdal drug nas bgyis pas / mi tshe nor g.yang ’gugs pa’i phya’i bsgrubs pa ’di la / don rnaṃs pa sno^gs (sna tshogs) kyi sgo nas ston ste / dang po lha gzhi phying
3. dkar gyi steng du lha nas bcal du bkraṃ / de steng phya sgye nas kyis bkang ba bzhags / de steng phya buṃ bdui^d (bdud rtsi) bcud kyis ltaṃs pa / de steng phya ’phrang zhal dkar
4. g.yasu (g.yas su) mda’ dar / g.yon du dpal ’phang / rgyab du dbal sha lags pa / mdun du phya sha naṃ ’dong / g.yang zhags sgor mo / rdzi sha g.yang khug la
5. sogs te / bdui^d (bdud rtsi) / zas sno^gs (sna tshogs) kyis phya rdzas dang / gser dngul zangs lcags lasogs (la sogs) rine (rin chen) sno^gs (sna
6. tshogs) dang / go khrab sga srab sgrogs mthur / sdang thags star thags ’gyor
7. skyogs sgyi thag / bre srang ’bo gsum lasogs (la sogs) pa’i yo byad kyi rdzas rnams legs par bshaṃs la / yidaṃ (yi dam) gang byed kyi gzhung bsrangs dgos / dang po ’tshaṃs

Homage to body of sNang gshen gtsug phud, the Teacher who is the primordial gshen, the magical Bonpo. With respect to this propitiatory phya ritual composed by the sugata Srid pa Yab lha bdal drug for the retrieval of the lives of humans and the g.yang of animals, the purpose is expressed through a variety of components (?). First, divine barley is spread out on top of the divine base, a piece of white felt. Above that is placed the phya pouch, filled with barley, and above that the phya vase, filled with essential nectar. Above that place the Phya ’phrang zhal dkar [torma], with the beribboned arrow to its right. To the left, place a glorious spindle, and behind it the powerful leg of meat. In front of it place the sternum that is the phya meat, the circular g.yang noose, the rdzi meat, the g.yang pouch (g.yang khug) and so forth. Then the phya requisites such as the nectar and the various items of food, metals such as gold, silver, copper and iron, different precious objects, armour, riding tackle (?) such as a saddle, a bridle and a halter; a tethering-line, tethering ropes, and [other ropes: ’byor skyogs, sgyi thag]; measures such as a bre, a srang and a ’bo. Arrange all these items nicely and then recite the scripture of whichever tutelary divinity is preferred. First, establish

1. bcad / de nas phya buṃ bca’ ste / // phya kyu yāi / shar nas phya sman rgyalṃo (rgyal mo) byon la / phya chang ’di la smon
2. laṃ thob / phya buṃ ’di la smoṃn (smon lam) thob / shar phyogs dri za’i phya g.yang ’di ru ’gugs / mi’i tshe g.yang ’di ru ’gugs / nor
3. gyi phyugs g.yang ’di ru ’gugs / zas kyis bcud g.yang ’di ru ’gugs / phya gral gsang ba’i dbus phyogsu (phyogs su) / myiur (mi ’gyur) brtan par
4. bzhugsuol (bzhugs su gsol) / phuno^gs (phun tshogs) ’dod dgu ’byung par khu ye gsung // ces pas / phyogs bzhi dbus dang lnga khar tshig ’dres pa’o / da ni phya gzhi gting ste /
5. ’di skad gyero (gyer ro) / phya khu ye ma ’phaṃ brten la byon / dang po g.yuung (g.yung drung) gis phya la gzhi cig ’tshal / g.yuung (g.yung drung) gis phya la

the ritual precincts, and then perform the phya vase as follows. Khuye, come, phya! From the east comes Phya sman rgyal mo; make a prayer on this phya beer, make a prayer on this phya vase! Bring hither the life-g.yang of humans; bring hither the cattle-g.yang of the livestock; bring hither the nutrition-g.yang of food; pray, be seated unmoving and firm in the middle of the secret phya row. Say khu ye so that all the marvelous things we wish for might appear. Recite this five times, once for each of the directions and the centre. Now that the phya base has been laid out, chant as follows: Khuye, come, phya! Come unharmed and secure! First a base must be sought for the eternal phya.

1. gzhi med na / sku gshen bon po’i ’og na gdan med ’dra / de phyir g.yuung (g.yung drung) gis phya la gzhi cig ’tshal / sku gshen bon po’i
2. ’og na gdan cig ’tshal / bar du g.yuung (g.yung drung) gis phya la brten cig ’tshal / g.yuung (g.yung drung) gis phya la brten med na / sku gshen
3. boon’i (bon po’i) dbu la thod med ’dra / de phyir g g.yuung (g.yung drung) gis phya la brten cig ’tshal / sku gshen boon’i (bon po’i) dbu la thad cig ’tshal / mtha’
4. mar g.yuung (g.yung drung) gis phya la rdzas cig ’tshal / g.yuung (g.yung drung) gis phya la rdzas med na / sku gshen boon’i (bon po’i) ’gur du skyem med ’dra / de phyir
5. g.yuung (g.yung drung) gis phya la rdzas cig ’tshal / sku gshen ’gur du skyem cig ’tshal / phya khu ye ma phaṃ brten la byon / dang po sko
6. legs mi la phya cig ’tshal / sko legs mi la phyed med na / lho rong gis mo’ dang ci ma snyaṃs / de phyir sko legis (legs kyi) mi la phya cig

If there is no base, it is as if there were no seat beneath the officiating priest (sku gshen bon po). A base must therefore be sought for the eternal phya, a seat must be sought to place beneath the officiating priest. Next, a support must be sought for the eternal phya. If there is no support for the eternal phya, it’s as if the officiating priest had no turban on his head. A support must therefore be sought for the eternal phya; a turban must be sought for the officiating priest. Finally, requisites must be sought for the eternal phya. If the eternal phya has no requisites, it is as if the officiating priest had no beer in his throat. Requisites must therefore be sought for the eternal phya; beer must be sought for the throat of the officiating priest. Khuye, come, phya! Come undefeated and stable! First, a phya must be sought for the ko legs humans. If ko legs humans have no phya, how do they differ from the wild men of the southern ravines? Phya for sko legs humans must therefore be

1. ’tshal / bar du gyi ling gis rta la g.yang cig ’tshal / gyi ling gis rta la g.yang med na / byang thang gis
2. skyang dang ci ma bsnyaṃs / de phyir gyi ling gis rta la g.yang cig ’tshal / mtha’ ma zil dkar gyis ’bri la g.yang cig
3. ’tshal / zel dkar gyis ’bri la g.yang med na / byang thang gis ’brong dang ci ma snyaṃs / de phyir zel dkar gyis ’bri la g.yang
4. cig ’tshal / phya khu ye ma phaṃ brtan la byon / dang po drug dmar g.yu la bkrag cig ’tshal / drug dmar g.yu la
5. bkrags med na / gur mo’i rdo dang ci ma snyaṃs / de phyi drug dmar d.yu la bkrag cig ’tshal / bar du gon pa’i gos la drod
6. cig ’tshal / gon pa’i gos la drod med na / go smug gi shun dang ci ma bsnyaṃs / de phyir gon pa’i gos la drod cig =/

sought. Next, g.yang must be sought for gyi ling horses; if gyi ling horses have no g.yang, how do they differ from the wild asses of the Northern Plateau? gYang for the gyi ling horses must therefore be sought. Finally, g.yang must be sought for the zil dkar yak-cows. If the zil dkar yak-cows have no g.yang, how are they different from the wild yaks of the Northern Plateau? gYang must therefore be sought for the zil dkar yak-cows. Khuye, come, phya! First, lustre must be sought for the one-sixth-red turquoise. If the one-sixth-red turquoise has no lustre, how does it differ from a stone? Lustre must therefore be sought for the one-sixth-red turquoise. Lastly, warmth must be sought for the clothing we wear. If the clothing we wear has no warmth, how does it differ from ginger-peel? Warmth must therefore be sought for the clothing we wear.

line 4, drug dmar g.yu: “A fine kind of turquoise supposed to be one-sixth part red in tint” (RY)

1. mtha’ ma za ba’i zas la bcud cig ’tshal / za ba’i zas la bcud med na / kham pa’i ’dam dang ci ma =// de phyir za
2. ba’i zas la bcud cig =// phya khu ye ma pham brtan =// ’o na phya gzhi g.yang gzhi gang nas rtsal / phya rdzas g.yang
3. rdzas gang nas rtsal // // kyai gnas snga bstod kyis dang po la / zhes snga bskal pa’i thog ma la / dang po ci yang ma srid
4. par / de la bag tsaṃ brdul tsaṃ srid / de la zil tsaṃ phrom (phra mo) tsaṃ srid / de la rgyoṃ^’ (rgya mtsho) mer bar srid / rgyoṃ^’ (rgya mtsho) de la sbu bar chags / sbu ba la
5. ni sgong du ’dril / rine (rin chen) sgong nga dgu ru srid / dung sgong gsuṃ dang gser sgong gsuṃ / lcags sgong gsuṃ dang dgu ru srid / dung sgong gnaṃ du
6. yal ba la / de la lha dkar rten gsuṃ srid / gser sgong bar du chags pa la / de la mi smra gshen gsuṃ srid / lcags sgong mthur du

And finally, nutritional content should be sought for the food that is eaten. If the food that is eaten has no nutritional content, how is it different from tawny clay? And so nutritional content must be sought for the food that is eaten. Khuye! Come undefeated and steady! Well, where shall we seek for the phya base, the g.yang base? Where shall we seek for the phya requisites and the g.yang requisites? Kye! At the beginning of the earliest times, at the beginning of the earliest age, at first, before anything had come into existence, there came into being the merest atom; from that there came into being a droplet of moisture; from that there came into being a vast ocean. In that ocean there appeared bubbles, and the bubbles rolled up into eggs, and nine precious eggs came into being. There were three conch-shell eggs, three golden eggs and three iron eggs, nine in all. The conch-shell egg dissolved into the sky, and from it there appeared the gods, the white ones, and the support. From the golden egg that had appeared next there came into being humans, smra and gshen; from the iron egg

1. bab pa la / de la ’dre srin byur gsuṃ srid / srid pa de gsuṃ chags dus la / yul ni mi yul kyin sting na / mkhar
2. ni sa mkhar ldeṃs pa na / yab cig sangs po buṃ khri dang / yuṃ cig chu lcaṃ rgyoṃl (rgyal mo) la / sras nas ’phrul gyis mi pho ’khrungs /
3. yuṃb (yab yum) sras gsuṃ bzhugs pa la / mi la phya med snyung cig mang / nor la g.yang med god kha sdang / zas la bcud med phan
4. bstobs chung / der yuṃb (yab yum) sras gsum bka’ gros nas / lha bon thod dkar spyan drangs ste / dbu la dar dkar thod cig bcing / ’og
5. na za ’og gdan cig gting / zhal du skyeṃs phud gtsang ma drang / phya dang g.yang du ’gug dgos zhus / lha bon thod dkar zhal
6. na re / phya dang g.yang du ’gugs pa la / phya rdzas sna dgu tshol cig gsung / de la g.yuung (g.yung drung) ’phrul gyis mi po yi / dbu la dar dkar

that had fallen down, there came into being the 'dre, the srin and the 'byur. At the time those three came into being, in the land of Mi yul kyin sting, in the palace Sa mkhar ldems pa, the one father Sangs po bum khri and the one mother Chu lcam rgyal mo had a son, and that son was 'Phrul gyi mi pho. When the father, the mother and the son were there, humans had no phya, and there was much illness; beasts had no g.yang, and deadly epidemics were rife; food had no nutrition, and gave little strength. Then the father, the mother and the son held a council, and invited lHa bon thod dkar. They wound a white turban around his head, and spread a silken seat beneath him, and gave him the pure first-offering of beer to drink. They besought him to summon the phya and the g.yang. lHa bon thod dkar said, "To summon the phya and the g.yang, you must seek the nine different requisites." At this, gYung drung 'phrul gyis mi po bound a white turban on his head,

1. thod cig bcing / sku la dar dkar ’jol ber gsol / g.yas pa nyi zer ’phrul zhags bsnaṃs / g.yon pa thab shes mda’
2. gzhu bsnaṃs / phya rdzas sna dgu ’tshol ba la / ri rgyal lhun po’i shar du byon / dung sha dkar mo ci dang ’phrad / nyi zer ’phrul
3. zhags ’phangs pa yi / dung sha dkar mo sgyir gyis bzungs / sha ba’i mi skad lhang gyis smras / sha ba nga ma ’dzin sha ba nga thong /
4. nga lha la btsugs pa’i lha brten yin / mi khyod gyis sha ba byang na yod / yang g.yuung (g.yung drung) ’phrul gyis mi po yi / ri rgyal lhun
5. po’i byang du byon / zangs sha dmar po cig dang ’phrad / nyi zer ’phrul zhags ’phangs pa yi / zang shwa dmar po (dmar po) sgyir gyis bzungs / sha
6. ba’i mi skad lhang gis smras / sha ba nga ma ’dzin sha ba nga thong / nga btsan la btsugs pa’i btsan rten yin / mi khyod gyis sha ba nub

and donned his white cloak. In his right hand he took his magic sun-ray noose, and in his left his bow and arrows of means and knowledge. To seek for the nine different phya requisites he went to the east of Mt Tise, where he met a white conch-shell deer. He cast his sun-ray noose, and lassoed the white conch-shell deer. The deer spoke to him clearly in a human voice: "Do not catch me, do not catch this deer; let me go, let this deer go. I am a divine support, intended for the gods. Man, your deer is in the north." And so gYung drung 'phrul gyis mi po travelled to the north of Mt Tise, where he met a red copper deer. He cast his sun-ray noose, and lassoed the red copper deer. The deer spoke to him in a human voice: "Do not catch me, do not catch this deer; let me go, let this deer go. I am a support for the btsan, intended for the btsan. Man, your deer is in the west."

1. na yod / yang g.yuung (g.yung drung) ’phrul gyis mi po de / ri rgyal lhun po’i nub du byon / mchong sha smug po cig dang
2. ’phrad / nyi zer ’phrul zhags ’phangs pa yi / mchong sha smug po sgyir gyi =/ sha bas mi skad =/ sha ba nga ma ’dzin =/ nga mu la
3. btsugs pa’i dmu rten yin / mi khyod kyis sha ba lho na yod / yang g.yuung (g.yung drung) ’phrul =/ ri rgyal lhun po’i lho ru =/ lcags sha nago (nag po)
4. cig dang =/ nyi zer ’phrul zhags =/ gong gi ’dre’o / lcags sha nag po sgyir =/ sha ba’i mi skad =/ sha ba nga ma ’dzin =/ nga bdud la
5. btsugs pa’i bdud sha yin / mi khyod kyis sha ba dbus na yod / yang g.yuung (g.yung drung) ’phrul gyis =/ ri rgyal lhun po’i dbusu (dbus su) byon / / rinoe’i
6. sha ba cig dang ’phrad / sha ba’i khog stod dkar po dung la byas / sked pa ser po gser la byas / khog smad smug po mchong la

Again, Yung drung ’phrul gyi mi po travelled to the west of Mt Meru, where he encountered a brown agate deer. He cast his sun-ray noose, and lassoed the brown agate deer. The deer spoke to him in a human voice: “Do not catch me, do not catch this deer; let me go, let this deer go. I am a support for the dmu, intended for the dmu. Man, your deer is in the south.” Again, Yung drung ’phrul gyi mi po travelled to the west of Mt Meru, where he encountered a black iron deer. He cast his sun-ray noose, and lassoed the black iron deer. The deer spoke to him in a human voice: “Do not catch me, do not catch this deer; let me go, let this deer go. I am a support for the bdud, intended for the bdud. Man, your deer is in the centre.” Again, Yung drung ’phrul gyi mi po travelled to the centre of Mt Meru, where he encountered a jewel deer. The deer’s foreparts were white, and made of conch; its middle was yellow, and made of gold, while its hindparts were brown and made of agate.

1. byas / rwa gnyis dkar gsal shel la byas / lce mo barng glogs la byas / spyan mig khra bo gzi la byas / rmig bzhi nago (nag po)
2. lcags la byas / rine (rin chen) sha ba de dang ’phrad / nyi zer ’phrul zhags ’phang pa yi / rine (rin chen) sha ba sgyir gyis bzung / rine (rin chen) sha ba’i mi skad
3. smras / sha ba nga phya dang g.yang gis brtan ma yin / phya rdzas sna dgu nga la tshang / mi khyod kyis sha ba nga yin zer / ’phrul gyis
4. mi pho’i zhal na re / da ’dod pa’i rdzas dang ’phrad nas byung / rtsal ba’i nor rdzas rnyed nas byung / rinoe’i sha ba de / lha bon thod
5. dkar phyag tu phul / phya dang g.yang du ’gug tshal zhus // phya khu ye ma phaṃ brtan la byon // lha bon rgyal gyis thod
6. dkar gyis / rine (rin chen) sha ba’i mgoo (mgo bo) la / phya mkhar gsang ba’i sgo bzhi srid / sha be de’i sug bzhi la / phya mkhar gsang ba’i

Its clear white antlers were made of crystal; its tongue was made of celestial lightning, and its variegated eyes were made of gzi; its hooves were made of iron. This was the deer he encountered. He cast his sun-ray noose, and lassoed the jewel deer. The jewel deer spoke to him in a human voice: “I am the stable base ( brtan ma ) of phya and g.yang ; the nine phya items are fully present in me; Man, I am your deer.” ’Phrul gyi mi pho said, “I have obtained the requisites we needed; I have found the precious items we sought,” and he presented that jewel deer to lHa bon thod dkar, and asked him to perform the summoning of the phya and the g.yang . Khuye , come, phya , come undefeated and firmly! Through the [action of] lHa bon rgyal gyis thod dkar the four portals of the Secret Phya Castle came into existence from the head of the jewel deer. From that deer’s hooves there came into being the Secret Phya Castle’s

1. lcog bzhi srid / sha ba de’i ra g.yas la / steng gis phya mdung zang ring srid / sha ba de’i ra g.yon la / dpal
2. gyis mda’ dar sna lnga srid / srid ni skal pa’i dang po la / rgyu ni g.yuung (g.yung drung) sha ba’i rgyu / brten ni phya dang g.yang gis brten / gyer
3. ni mi gshen bdagis gyer / sngon tsaṃ srid pa yab lha bdal drug phya / do nub rgyud’or (rgyud sbyor) yon+g la / babs ni phya dang g.yang
4. du babs / phya babs mi ngan phya bab bzang / phya bab bzang ba’i khu ye gsung / sha ba de’i pho ba la / ye srid phya buṃ
5. g.yang buṃ srid / sha ba de’i khong khrag la / ye srid phya chang g.yang chang srid / sha ba de’i dar yol la / ’gul ching rgya dar
6. sna lnga srid / srid ni skal pa’i dang po la / rgyu ni g.yuung (g.yung drung) sha ba’i rgyu / brten ni phya dang g.yang gis brten / gyer ni mi

four turrets. From the right antler of that deer there appeared the long sharp phya spear on top. From the left antler of that deer there came into being the glorious arrow with the ribbons of five colours. When was this coming into being? It was at the beginning of the world age. What was the material? The material was the eternal deer. For what was it a support? It was the support for phya and g.yang. Who was chanting? It was I, the man-gshen, who chanted! Just as it was in the past for the phya of Srid pa Yab lha bdal drug, so this evening, too, will it be for our beneficent patron! What will come down? It is the phya and the g.yang that will come down. The descent of the phya is not a bad thing, it is something fine; call khuye for the good phya! From the stomach of that deer there came into being the primordial phya vase, the g.yang vase. From the blood from inside that deer there came into being the primordial phya beer, the g.yang beer; from the diaphragm of that deer there came into being the five-coloured beribboned arrow, tied at the neck. When was this coming into being? It was at the beginning of the world age. What was the material? The material was the eternal deer. For what was it a support? It was the support for phya and g.yang. Who was chanting?

1. gshen bdagis (bdag gis) gyer / sngon tsaṃ srid pa yab lha bdal drug phya / do nub rgyud’or (rgyud sbyor) yon+g la / babs ni phya dang g.yang du bab /
2. phya babs mi ngan phya bab =/ phya bab bzang ba’i khu ye =/ sha be de’i don snying la / ye srid phya ’brang zhal dkar srid / sha
3. ba de’i tshil bu la / ye srid phya yi dkar rgyan srid / sha ba de’i mkhal ma la / ye srid tshe ril bcud ldan srid / sha ba
4. de’i mchin pa la / ye srid bu raṃ til grol srid / srid ni skal pa’i dang po la / rgyu ni g.yuung (g.yung drung) sha ba’i rgyu / brten ni phya dang
5. g.yang =/ gyer ni mi gshen =/ sngon tsaṃ srid pa yab lha bdal =/ do nub rgyud’or (rgyud sbyor) =/ babs ni phya dang g.yang =/ phya bab mi ngan
6. phya bab =/ phya bab bzang ba’i khu ye gsung / sha ba de’i lag g.yon la / ye srid phya sha lag pa srid / sha ba de’i naṃ

It was I, the man-gshen, who chanted! Just as it was in the past for the phya of Srid pa Yab lha bdal drug, so this evening, too, will it be for our beneficent patron! What will come down? It is the phya and the g.yang that will come down. The descent of the phya is not a bad thing, it is something fine; call khuye for the good phya! From the heart (don snying) of that deer there came into being the primordial white-faced phya chest (torma); from the fat of that deer there came into being the primordial phya butter-decorations; from the kidneys of that deer there came into being the nutritious primordial long-life pills; from the liver of that deer there came into being the primordial molasses and sesame. When was this coming into being? It was at the beginning of the world age. What was the material? The material was the eternal deer. For what was it a support? It was the support for phya and g.yang. Who was chanting? It was I, the man-gshen, who chanted! Just as it was in the past for the phya of Srid pa Yab lha bdal drug, so this evening, too, will it be for our beneficent patron! What will come down? It is the phya and the g.yang that will come down. The descent of the phya is not a bad thing, it is something fine; call khuye for the good phya! From the left foreleg of that deer there came into being the primordial phya-meat foreleg; from the

1. ’dong la / ye srid g.yang sha naṃ ’dong srid / sha ba de’i zhag rgyu la / ye srid g.yang zhag sgor mo srid / sha ba
2. de’i rdzi sha la / ye srid g.yang gis khug ma srid / srid ni skal pa’i dang po la / rgyu ni rgyud’or (rgyud sbyor) sha ba’i rgyu / brten ni phya =/
3. gyer ni mi gshen =/ sngun tsaṃ srid pa yab lha bdal =/ do nub rgyud’or (rgyud sbyor) =/ babs ni phya dang =/ phya bab mi =/ phya bab bzang ba’i khu
4. ye gsung / sha ba de’i thod pa la / ye srid phya phor g.yang phor srid / sha ba de’i glad pa la / phya zho gad pa bkri ldan srid /
5. sha ba de’i mkhril pa la / bcud ldan mar khu’i rgyoṃ^’ (rgya mtsho) srid / srid ni skal pa’i dang =/ rgyu ni g.yung sha ba’i rgyu / brteni (brten ni) phya dang =/
6. gyer ni mi gshen =/ sngon tsaṃ srid pa yab =/ do nub rgyud’or (rgyud sbyor) =/ bab ni phya dang =/ phya bab mi ngan =/ phya bab bzang ba’i =/ sha

sternum of that deer there came into being the primordial g.yang-meat sternum; from the small intestine of that deer there came into being the circular g.yang-noose; from the rdzi-meat of that deer there came into being the primordial g.yang pouch. When was this coming into being? It was at the beginning of the world age. What was the material? The material was the eternal deer. For what was it a support? It was the support for phya and g.yang. Who was chanting? It was I, the man-gshen, who chanted! Just as it was in the past for the phya of Srid pa Yab lha bdal drug, so this evening, too, will it be for our beneficent patron! What will come down? It is the phya and the g.yang that will come down. The descent of the phya is not a bad thing, it is something fine; call khuye for the good phya! From the skull of that deer there came into being the primordial phya bowl, the g.yang bowl; from the brains of that deer there came into being the phya-curd, with creamy fissures; from the gall-bladder (? mkhril for mkhris?) of that deer there came into being an ocean of nutritious molten butter. When was this coming into being? It was at the beginning of the world age. What was the material? The material was the eternal deer. For what was it a support? It was the support for phya and g.yang. Who was chanting? It was I, the man-gshen, who chanted! Just as it was in the past for the phya of Srid pa Yab lha bdal drug, so this evening, too, will it be for our beneficent patron! What will come down? It is the phya and the g.yang that will come down. The descent of the phya is not a bad thing, it is something fine; call khuye for the good phya!

1. ba de’i spu gsuṃ la / dbal gyis roṃ po rnaṃsu (rnam gsum) srid / cig ni lha’i roṃ po yin / cig ni gsas gyis roṃ po yin / cig ni
2. srog gis roṃ po yin / sha be de’i nang grol dang / rgyu srog lha ma sno^gs (sna tshogs) la / gzhan yang phya rdzas sno^gs (sna tshogs) srid / srid ni skal
3. ba’i dang po la / rgyu ni g.yuung (g.yung drung) sha =/ brten ni phya dang =/ gyer ni mi gshen =/ sngun tsaṃ srid pa yab lha =/ do nub rgyud’or (rgyud sbyor) =/ bab
4. ni phya dang =/ phya bab mi ngan =/ phya bab bzang ba’i =/ sngon tsaṃ phya gzhi phya rdzas de ltar srid / do nub rgyud’or (rgyud sbyor) yon+g (yon bdag) ’di’i / phya
5. gzhi phya rdzas ’di rnaṃs la / phya dang g.yang la ’gugso (’gugs so) khu ye gsung / da ni phya brten g.yang brten btsug ste / ’di skado (skad do) / kyai de ring
6. rgyud’or (rgyud sbyor) yon+g (yon bdag) gis / phya gzhi ling phying dkar stengsu (stengs su)/ sngon mo ’bru ldan bcal du bkraṃ / ye srid ’brang rgyal zhal dkar ni / mar

From the three hairs (?) of that deer there came into being the three mighty rom po. One was the rom po of the lha gods; one was the rom po of the gsas gods; one was the rom po of the life force. From the innards of that deer and from a variety of [parts] – its intestines, its life-force [vein] and from its lha ma, there came into being a variety of phya ritual items. When was this coming into being? It was at the beginning of the world age. What was the material? The material was the eternal deer. For what was it a support? It was the support for phya and g.yang. Who was chanting? It was I, the man-gshen, who chanted! Just as it was in the past for the phya of Srid pa Yab lha bdal drug, so this evening, too, will it be for our beneficent patron! What will come down? It is the phya and the g.yang that will come down. The descent of the phya is not a bad thing, it is something fine; call khuye for the good phya! Just as the phya base and the phya ritual items came into being in the past the, so too,this evening, call khuye to summon the phya and the g.yang for the phya base and the phya ritual items of our beneficent patron. Now that the phya base and g.yang base have been set up, say as follows: Hey! today, on the piece of white felt that is the base for the phya of our beneficent patron, spread out a bed of blue grain. As for the white-faced expansive chest (rgyal > rgyas?) [torma],

line 1, dbal gyi rom po: wrathful deities; protectors of the four directions. Known as the Rom po dgu
line 2, lha ma: either an unidentified body part or else < lhag ma, “remainder”

1. dang bu raṃ thigis (thig gis) brgyan / pho lha sgra lha’i brten du ’jugs / phya brten med pa ma lag ste / g.yang brten med pa
2. med lag ste / pho lha sgra lha brten la bzhugs / ye srid phya bum bdui^d’i (bdud rtsi’i) ltaṃ / mo lha sman gyis rten du ’dzug / yi srid phya mda’
3. sgro dkar la / sno^gs (sna tshogs) dar gyis brgyan pa ’di / dgra lha dar ma’i brten du ’dzug / srid pa’i phya sha lag pa la / mar gyis g.yuung (g.yung drung) bris
4. pa ’di / zhang lha ’phen po’i brten du ’dzug / g.yuung (g.yung drung) g.yang zhag ’khor mo la / mar khu’i bcud kyis bltaṃ pa ’dir / nor
5. lha rnaṃs kyis brten du ’dzug / ye srid phya rdzas sna dgu ’di / nor phyugs rnams kyis brten du ’dzug / phya brten med pa ma
6. lag pas / g.yang brten med pa ma lag pas / phya gsas rnaṃs dang brten la byon / g.yang gsas rnaṃs dang brten la

is adorned with spots of butter and molasses; place it as a support for the pho lha and the sgra lha. It is not the case that there is no support for the phya, and it is not the case that there is no support for the g.yang! The pho lha and the sgra lha are seated on their supports; the primordial vase is filled with nectar. Place it as a support for the mo lha, the sman goddesses; this primordial phya arrow with white feathers, arorned with ribbons of various colour – place it as a support for the youthful dgra lha. The foreleg of phya meat of the phenomena world, bearing a swastika of butter – place it as the support for the beneficial zhang lha. This round eternal g.yang noose, filled with the essence of molten butter – place it as the support for the gods of prosperity. These nine varieties of primordial phya ritual items, place them as the support for livestock. It is not the case that there is no support for the phya, and it is not the case that there is no support for the g.yang! Both you, gsas divinities of the phya, come to your support, and you too, gsas divinities of the g.yang, come to your support!

line 4, zhang lha: one of the five gods with which each human is born. These four gods provide five things: power (btsan), cattle (phyugs), 'phan/'phen and dar: 'phen is a quality that brings prosperity (TY; check source)

1. byon / na bun bzhin du ’thibs la byon / sbrang char bzhin du bab la byon / tsi thog bzhin du ’khrungs la byon / phya
2. gsas phya sman khyed rnaṃs gyis / phya thor ba yod na bsdus la shog / bros pa yod na khug la shog / nyaṃs pa yod na
3. gsos la shog / phya gzhi g.yang gzhi’i steng du yang / nas dang ’bru’i bcal du bkraṃ / sprul pa’i phya bon g.yang bon gyis /
4. phya rnga ber chen ting ba brdung / phya gsas phonya drag tu gtang / ’dzaṃ bu’i gling bzhi ni / skye mched dmu bzhi dang / khaṃsuṃ (khams gsum) sa
5. dgu na / dbra dang zhungng (zhang zhung) dang / se dang ’a zha dang / lhong (for ltong?) dang mi nyag dang / sdong dang suṃ pa dang / khaṃs lnga’i phya g.yang dang / gsas
6. chen ru lnga’i / phya bros pa yod na snyobs la shog / ’thor ba yod na bsdus la shog / yan pa yod na khug la shog / phya khu

Come, massing like clouds! Come, falling like gentle rain! Come, growing like the crops! You, gsas and sman divinities of the phya, if the phya is scattered, gather it in. If it flees, bring it back. If it is harmed, repair it. Upon the phya base and the g.yang base, barley and grain are evenly spread. The manifested phya priest, the g.yang priest, is beating the deep booming drum. Send forth the messengers fiercely; the four continents of the world, the four dmu siblings, and in the nine levels of the three worlds, the dBra and Zhang zhung, the Se and the ’A zha, the lHong (< lTong?) and the Mi nyag, the sDong and the Sum pa – if the phya and the g.yang of the five realms, if the phya of five clans of the great gsas should escape, retrieve it; if it is scattered, gather it; if it is dispersed, bring it back.

1. ye ma ’pham g.yang la byon / de ni phya glud gtang ste / ’di skad do / phya khu ye / phya glud phya skad ’don gyis ’bul /
2. g.yang glud g.yang skad ’don gyis ’bul / phya glud bzang po mi ’bul du / do nub rgyuor (rgyud sbyor) yon+g (yon bdag) gis / mi phya phyug g.yang ’gugs
3. pa la / lhrin (lha srin) sdyed (sde brgyad) sko lo sdoṃ / de phyir phya glud bzang po ’bul kyang ’tshal / kye ’dzaṃ gling nyi ma’i sharogs (shar phyogs) na / chu dang dri za’i
4. sdeo^gs (sde tshogs) la / rine (rin chen) chu lug se ’o ru dra dang / rine (rin chen) dung rgyang dkar po dang / bshos bzang de ni ldeṃs pa dang / gser skyeṃs cha bzhi glud du
5. ’bul / phya glud bzang po phar bzhes la / rko long ’phrag dog ma byed par / mi phya phyug g.yang tshur la skyabs // kye
6. ’dzaṃling (’dzam gling) nyi ma’i byangogs (byang phyogs) na btsan dang gnod sbyin sdeo^gs (sde tshogs) la / btsan lug dmar ser stag lag dang / rine (rin chen) zang rgyang dmar po dang /

Khuye, come, phya! Come undefeated for the g.yang! Then perform a ransom ritual for the phya, saying as follows: With these phya words (phya skad) I offer a phya ransom; with these g.yang words I offer a g.yang ransom. Why should I not offer a splendid phya ransom? This evening, to summon the phya of humans and the g.yang of cattle for our beneficent patron, appoint (or enslave? sko lo) and restrain the eight categories of gods and demons. To this end is the fine phya ransom offered. Hey! In the east of the world, to the hosts of the chud demons and the fragrance-eaters, a precious grey sheep with horns of similar colour, a white, conch-coloured splint, fine and gorgeous food, and a golden libation – these we offer as a fourfold ransom. In return for receiving this fine phya-ransom, without any jealousy protect the phya of humans and the g.yang of livestock.

line 1, g.yang la byon: probably an error for brtan/brten la byon, as elsewhere above.