TIBETAN TANTRIC

CHARMS AND
AMULETS
230 Examples Reproduced
from Original Woodblocks

SELECTION AND TEXT BY NIK DOUGLAS

Dover Publications, Inc., New York

The divinity Samantabhadra with his shakti (female energy) in the "father/
mother" attitude: the germinal motif of tantric spells and charms. Tibetan
altarpiece of about the eighteenth century.
FOREWORD

Hardly any area of Tibetan art and culture has been so ing copious reference material (with many quotations)
much neglected as the vast field of illustrated tantric and lists of sources.
charms and amulets, which are even today so much a This work could never have been undertaken with-
part of the everyday life and experience of many out the patience and generosity of Lama Kunzang
peoples of the Himalayan regions. This potent and Rinzin of Almora district, India, who initially inspired
expressive art form has no doubt been overshadowed and encouraged it. The Gyalwa Karmapa, ofRumtek
up to the present by the more obvious and openly monastery, Sikkirn, the Venerable Dudjom Rinpoche
exposed Tibetan paintings and sculptures, which have of Kalimpong, India, the Lama l)odrup Chen of the
attracted considerable attention in the West in recent Namgyal Institute of Tibetology, G:mgtok, Sikkim,
years. and Tulku TsewangofTragyam monastery, Namgung,
The protective spells, charms and amulets that con- Dolpo, N.W. Nepal, have all contributed examples and
stitute the subject of this study were hardly, if ever, advice. I am also indebted to Roger Williams, Simon
meant to be seen, with very few exceptions. Most are White, Jerry Mitchell and Ian Alsop for generously
in the form of diagrams or other representations of providing examples of prints from their collections. I
secret protective formulae, printed on handmade paper am most grateful to Dorje Damdrul of the Tibetan
from the original Tibetan woodblocks. They range camp, Pokhara, Nepal, who accompanied me on a
from simple inscribed sacred phrases to edible charms, print-collecting expedition to Dolpo, guiding me from
prayer flags, good-luck banners, auspicious emblems, monastery to monastery and acting as assistant. Also
cosmograms, psychocosmograins, tantric symbols, I am thankful to the Government of Nepal, the
demon-binding amulets of all kinds, sickn~ss-euring Tribhuvan University and especially the Vice Chan-
amulets against stillbirth, smallpox, worms, syphilis, cellor Sri T. N. Upraity, as also to the Institute of
plague, insanity and a host of other maladies, charms Nepal Studies, Secretary Basu Dev Tripati, and Father
against malefic stars and planets, for wealth, pros- L. Stiller, S. J., who helped greatly with advice and
perity, long life, wisdom and favorable rebirth. There guidance in the early preparatory stages; also to the
is hardly any real or imagined situation for which one Government of India and the External Affairs Office
cannot find the requisite visual representative counter- in particular, for allowing access to the more difficult-
weapon. to-reach areas.
The magical traditions connected to the activation I have endeavored to present this work in as un-
and empowerment of these art forms have been indi- complex though accurate a form as possible, yet with
cated in our text, with full transliterations of the li- the maximum of fme examples and clear informa-
turgical phrases and detailed commentaries on thesym- tive commentaries. If any errors have crept in I trust
bolism, use and connected rites. Thus the book offers that they will be seen in the context of this book as a
more than just the visual side of this art, but also its pioneer work on a large scale. I have tried wherever
philosophical and theqretical structure as presented in possible to use terms that are current in Buddhist and
the Tantras. A large number of the examples involve philosophical studies, defining where necessary. The
comparisons between the pre-Buddhist Bon traditions prints reproduced here have been carefully selected
of Tibet and those of all sects of Buddhism. In addi- from a wide variety of types and styles. I trust that this
tion I have often given several different versions of the study in Tibetan art and culture will be both visually
varied types, either because of artistic merit or because exciting and philosophically stimulating, and that it
of interesting differences of concept. In the Notes to will poini out the richness of the field of Tibetan
the Introduction and the Supp,lementary TextS and tantricism.
Definitions I have endeavored to point out correlations N.D.
and rich areas for additional study, as well as supply-
Tfeasury mandala ofSamantabhadra: among the most powerful protective
charms. Another version of the final plate (see description and explanation
there).
The Buddha Amitayus: a charm for long life. Woodblock from N.E. Nepal,
27 x 43 em.
INTRODUCTION

SPELLS, CHARMS, AMULETS recently have been associated with the art and philos-
AND TALISMANS ophy of tantra.

Throughout the ancient world magical protection in

TYPES OF TIDETAN CHARMS
the form of spells, charms, amulets and talismans was
AND AMULETS
much sought after. These sure prophylactics against
the disruptions of destiny were utilized by every race The various examples in this book have been taken
and religion as a means for treating disorders of the from original woodblocks in the form of prints on
human psyche. In fact it is not so long since their use handmade paper. Woodblocks have been used for
was common in Europe, and even today there are preserving and printing the designs for all types of
numerous countries of the world where such devices Tibetan charms and amulets since the introduction and
are an integral part of everyday life as "prescriptions" spread of Buddhism there beginning in the seventh
for all kinds of real and imaginary situations. century A.D. It is possible that the pre-Buddhist Bon
By definition a spell is a verse or phrase of magical priests also used woodblocks for printing effigies and
power, often requiring accompanying rites to bring charms, though no early examples survive. The tradi-
about an effect. A charm is a scheme of spells, created tion has been to copy older designs faithfully by carving
with magical power and having an effect of attraction through a good or retouched old print or drawing
or repulsion in the specific field of its action. An pasted onto the block of wood. As blocks becam~
amulet is an object, often composed in conjunction worn, cracked, rotten or misshapen the design would
with written or recited spells, designed to be worn on be copied and thus preserved. Inevitably corruptions
the body as a protection against specific effects. A of a text or slight variations on a design would occur,
talisman is an object, design or figure, often incor- and sometimes entirely new concepts were developed,
porating spells, worn as a protection against specific but it is essentially a fact that the majority of Tibetan
or general influences of the psychic realms. woodblock protective designs have remained faithfUl
According to tradition, the knowledge of spells to their most ancient origins.
originated in the East with the dawning ofspirituality. Tibetan woodblock charms and amulets may be
Various researches have been published tracing con- divided into four distinct types, and each type may be
nections between the magical fraternities of ancient further classified according to manner of use. The
Egypt, Babylonia, Iran and India, but very little has most common type consists of lines, columns or
been attempted with regard to Tibet on account of patterns ofletters, verses or phrases, often without any
the difficulty of contact, language and concept, as well specific translatable meaning, enclosed by varied outer
as the secrecy of the esoteric traditions. The science forms. Such magical formulae are: (i) folded and worn
and art of spells, charms, amulets and talismans was as an amulet of protection; (ii) made into scrolls and
perfected in Tibet to such an extent that it would be no placed inside all types of prayer wheels; (iii) inserted
exaggeration to say that for anyone with an interest in into religious images during rites of consecration; or
the theory, practice and method of this particular field (iv) rolled up and eaten as a medicine. .
of magic there could be no better approach than a Another popular type incorporates "lucky" or
study of the Tibetan tradition. Furthermore the art of auspicious symbols or designs with magical phrases,
Tibetan- charms and amulets is both spontaneously enclosed .by varied outer forms. Such symbols are:
alive and penetratingly deep, characteristics which (i) prominently displayed pasted on walls or ceilings or
FIG. I. Buddhist prayer charm of auspicious symbols, Vajrapani to the right. The complex monogram often seed
syllables and deities, for printing on paper or on cloth flags, syllables below Manjushri represents mystic integration;
to be openly displayed for attracting good luck, wealth, the book and flaming sword below Vajrapani symbolize
long life, happiness, wisdom and spirituality. At the center wisdom. At the bottom are shown auspicious animals,
is a stupa (tower shrine) with the Buddha, and, above him, ,birds, fruit, emblems, jewels and an old man in obvious
the merciful Bodhisattva Avalokiteshwara. At top center is comfort. A disciple prays at the stupa. Woodblock from
Amitayus, the Buddha 6fBoundless Life, with Marijushri, Thangboche monastery, Solo Kumbu, N.E. Nepal,
the Bodhisattva of Wisdom, at the left and the Protector 30.4 x 46.8 em.
 INTRODUCTION xi

in shrine rooms; (ii) flown as prayer flags, printed on

cloth or cast to the wind on paper; or (iii) occasionally
worn as a protection, in particular for attracting good
luck, wealth and happiness.
The third type is used as amulets, usually for getting
rid of malefic influences, banishing sickness-bringing
demons, as effigies f;r various magical rites or as potent
protections during any cris~. They commonly consist
of a central figurative ~epresentation of a person,
animal or particUlar demon surrounded by magical
phrases in precise patterns. Such amulets may also be
entirely abstract in design, ~ncorporating oblongs,
squares or crescents, and also occurring in conjunction
with figures. Only the effigy type is displayed; the
others are "empowered" by a lama, folded, bound
with colored threads and worn as a protection.
The last and probably most important type is in the
form of circular structures, "wheels," often incor-
porating figures ofprotective entities with many heads,
arms and implements, or simply representing circles
within circles w~q phrases enclosed by the various
divisions, or spir. concentric circles and distinctive
patterns of letters around a central axis. These are
"psychocosmograms," mandalas, visual representa- FIG. 2. The author and assistant printing from woodblocks
tions of esoteric teachings, believed to confer their in the Dolpo region, N.W. Nepal (Photo: J. Ziskin).
essence as a protective circle, insulating the faithful
against psychic confusion, the influence of demons, from tree bark or creepers, usually from Nepal, is the
enemies and the like. They are: (i) used as base struc-
usual material, except for prayer flags, which are
tures on altars; (ii) placed visibly on the ceilings of
printed on rough cotton cloth. Modem Tibetan wood-
monasteries and shrine rooms; (iii) used personally as
block prints are now more often printed with litho ink
meditation aids, particularly with specific rites and
diluted slightly with kerosene.
purifications; or (iv) most commonly, worn as a
protective amulet, folded up, "empowered" by a
lama, and bound with colored threads. This fourth type ACTIVATION OF THE PRINT
is believed to confer the greatest magical protection.
Traditionally the print is prepared by the local lama
or his assistant, with the exception of various types
METHOD OF PRINTING of "luck " and "prayer" flags, which may be made by
any layman. Charm or amulet prints are selected
When a charm is to be printed, first a suitable ink is according to the requirement and any additional
prepared from soot, burnt rice or barley grains, or specific features like names or syllables are added by
Chinese block ink is used; sometimes a binding hand. The print is dried and then read softly by the
medium is added, such as an animal gum, tree resin or lama as an act of empowerment. Certain types are
grain pulp. The ingredients of the ink are mixed with a consecrated by throwing a few grains of barley,
suitable quantity of water in a shallow bowl. It is then colored rice, saffron water or other such items upon
spread onto the woodblock with a brush or pad, the the print surface, which is quickly folded, bound with
paper is laid on top and pressure is applied with the colored threads in various specific patterns, and given
hands through a cloth pad. Great care has to be taken to the person who has asked for it. Often there are
to ensure that the paper surface does not slip over the accbmpanying ceremonies, burning of butter lamps
block during printing. The quality of a print depends and incense, or a small payment, in particular for the
as much upon the preparation of the ink as upon the paper, which has always been costly in Tibet. Finally
fineness ofthe paper, which may be slightly dampened the charm is sewn into a small pouch and hung around
to achieve a better result. Handmade paper prepared the neck, or kept within an amulet box.
X11 TIBETAN TANTRIC CHARMS AND AMULETS

kinds of treatment were utilized together. The same

medicinal and prophylactic objectives are still those
chiefly in mind for the majority ofTibetan charms, the
structure and linguistic peculiarities ofwhich frequent-
ly point to origins in ancient India. Furthermore,
many of the Tibetan charms consist of complex
syllables in Indian scripts of the early periods. More
details on charms in the Atharva Veda will be found in
the section of Supplementary Texts and Definitions
following this Introduction.
In Vedic times pain,· sickness, confusion and luck
were considered to have three origins: (i) supernatural
(Skt: adi-daivika), (ii) physical (Skt: adi-bhautika) or
(iii) spiritual (Skt: adi-atmika), and thus any treatment
should commence only after first determining the type
ofinfluence. Diagnosis was commenced with the study
ofphysical features, observation of the effect of action
and in cases of supernatural or spiritual disturbances
through the understanding of omens, dreams and
FIG. 3. A completed charm (slightly reduced). This type of
charm is empowered by the lama, then folded and tied with divination.
colored threads, forming a mandala structure. It is then In the Kama Sutra ofVatsyayana, the ancient treatise
seVllll,into a pouch. on the art of love, 64 additional arts are advised for
study. These are carefully listed and include "framing
mystical diagrams, addressing spells and charms, and
ORIGINS OF TIBETAN CHARMS
binding amulets," "magic and sorcery" and "obtain-
AND AMULETS
ing property by means of incantations." The medical
In tracing the development of the Tibetan Buddhist texts ofCharaka and Sushruta similarly include chapters
amulet, the purely Hindu traditions of India are of on the use ofcharms, amulets and talismans, specifying
great significance. The Atharva Veda is basically a which diseases may only be curable through them.
collection of ancieht Indian charms and amulets that According to the pre-Buddhist traditions of Tibet,
go back to the very beginnings of history. Many of the Bon religion, "Shenrab (the fQunder) gave to the
our examples of Tibetan charms upon analysis appear Bonpos of Shangshung as Bon (Doctrine) the Inspired
to be derived from or connected with the traditions of Teaching about charms and spells"I and the text
the Atharva Veda. In turn these are intimately related known as the Shen ofPrediction Z declares that" curing
to the transmission of the Ayur Veda, the ancient is of four main kinds: medicine, bleeding and brand-
Indian medical science, which makes use of various ing, tranquilIizing with method, and spells." A fairly
types of charms and amulets according to an eightfold substantial number of our illustrated examples are of
classification of treatment. Thus charms were an Bon charms from northwestern Nepal, and it is
integral part of the science of demonology/psychiatry particularly interesting that some of them seem to
(Sanskrit: bhuta-vidya,graha-vidya), used to bring about include invocations that are Hindu in conception,
exorcisms and for correcting or placating malefic whereas others seem to have developed quite inde-
planetary influences, believed to be the causes of many pendently.
mental disorders. Other charms were used in pediatrics With regard to early Buddhism as it developed in
(Skt: kaumara-bhartya), toxicology (Skt: agada-tantra), India, generally speaking Gautama Buddha himself
rejuvenation (Skt: rasayana-tantra) and se~ diseases did not stress the use of charms,· spells, amulets or
(Skt: vaji-karana), often in conjunction with other talismans, and was in fact antagonistic to many of the
treatment. superstitious Hindu rites, sacrifices and sorcery of his
. The Atharva Veda refers to amulets as "things with . time. Nevertheless it seems certain that he did utilize
life," "born of a god," and declares that "an amulet is such means in particular instances, especially for con-
a living force, better·than a thousand medicines." It veying mystic truths inexpressible by any other
seems that charms and amulets comprised the basis of ' method. Quite a large number of charm phrases are
the most ancient mfdical tradition, and that at a later traditionally attributed to Buddha, and there are
stage, when herbs and medicines were developed, both accounts in the Sutras that tell of instances where he
 INTRODUCTION XIll

repeated spells, uttered mystic sounds and exhibited the techniques ofYoga were expounded in accordance
supernatural powers. It has been suggested that even- with the psychic understanding of that time. A sam-
tually Buddha instructed particular gatherings of pling of charm texts from Puranas and Tantras will be
people in specific charms since he realized their potent found in the Supplementary Texts. It seems likely that
power. 3 In :t- story t»ld in the Sardula Karnavadana, there was a continuing transmission of "Hinduized"
which was translated into Chinese in 265 A.D., Buddha's charms to the Himalayan regions and Tibet, especially
disciple Ananda becomes bewitched by a love charm through the pilgrimage centers common to both
prepared by the mother of a low-easte girl, asks Hindus and Buddhists and in particular through the
Buddha for help and is saved by a protective formula. 4 followers of Bon who remained around the outer
Another storyS tells how Buddha received a spell in borders of Tibet and who may in tum have passed
verse fi1>m four guardian entities and repeated it for them on to the Buddhists. It is an established fact that
some of his monks as it was suitable for protecting there was an interchange ofideas and practices between
against evil spirits. the followers ofBonpo and the Nyingmapa and Karg-
The earliest Buddhist charm text is to be found in yudpa sects of Buddhism, and this is certainly reflected
the Saddharma Pundarika of the first century A.D. Other in the designs and contents of many of the charms and
texts are in the Sukhavati Vyuha of the second century, amulets. An interesting story is told of a time during
after which period they become quite common. hi Atisha's visit to Tibet when his guide Gyatson suddenly
particular the Manjusrimulakalpa and the Guhyasamaja became ill with fever. When the sick man was asked
Tantra are the early reference works to which many of what wrong he had done, he replied that he had learnt
the Buddhist charms relate. 6 a tantric charm from a "heretic" and had not completed
During the early spread of tantta in India the use of his side of the bargain. Atisha was unable to cure him
charms and amulets became very common. Charms since it was already too late. 7
were conceived ofas the sure and easy way to have the During the ninth century in Tibet there had been a
protection of all-powerful deities, for the forces which briefperiod when Buddhism was persecuted and many
they represented had become deified and worshipped ofthe religious texts were buried, some to be recovered
as patron gods and protectors. This period heralds the only centuries later. Even earlier, during the time of
birth of Buddhist iconography, of which more will _ Padmasambhava, teachings were hidden to be revealed
be said later. Great tantric colleges were well established later "in the times of need." Among Tibetan charms
at Nalanda and Vikrampur in eastern India, where the the most valued are those supposedly from such
study of charms was a science right up to the Moslem sources, "treasury teachings" (Tibetan: terma), :which
invasions of the eleventh century onwards. During the are usually printed in red, prepared from vermilion.
previous centuries Tibetans had been making their way We have included several such examples in the illus-
to India in order to gather spiritual teachings. Great trations and the content of them has proven to be most
Indian teachers such as Padmasambhava, Vimalamitra interesting, in particular their incorporation of ancient
and Atisha traveled to Tibet spreading the dynamic syllabic sound forms from the earliest periods of
tantric doctrines known as the Vajrayana. It was Indian history. A number ofIndian charms ofthe later
during this era that Buddhist charms were firmly medieval period that have recently been published in
established in Tibet, incorporating many factors of works on tantric artS can be directly related to our
indigenous belief. It is difficult to discern anything of Tibetan examples. Further charms in the Tibetan
the specific nature of the pre-Buddhist charms and Buddhist tradition appear in the Supplementary Texts.
amulets of Tibet, especially since the whole religious
structure was so effectively amalgamated into one unit,
THEORIES OF SPELLS AND CHARMS
Lamaism. Some Bon concepts concerning charms are
given in the Supplementary Texts. The theoretical basis ofthe science ofspells and charms
Mter the initial impact of the Moslem invaders on is rooted in the tantric philosophical realizations. The
Buddhism and on its huge establishments in India, the initial postulation, revealed through degrees of trance,
Hindu traditions grew stronger there and a great is that the universe can best be understood as comprised--
religious revival took place. The voluminous texts ofsubtle and gross vibrations (Skt: spanda) which from
known as the Puranas were produced, incorporating their "matrix potentiality" (Skt: matrika) manifest
Buddhist theories with earlier practices. Many types themselves as seed syllables (Skt: bija), forming their
of spells, charms, amulets and talismans were revived expression as language. 9 Such seed syllables are natural
or created and specific details of their use we~e given. productions and may be differentiated as being
Later th$s~_<leve1oped into the Hindu Tantras, in which "unlettered" (Skt: dhvani) or "lettered" (Skt: varna),
FIG. 4. Protective charm mandala of Vajravarahi. At the chopper knives, symbols ofthe ego-slaying function of the
center is the seed syllable bam with the other syllables IIi, sa, goddess Vajravarahi. whose seed sound is bam. According
ha and ri on the lotus petals, resting within a series of to tantra, the mantra is the deity. Woodblock from
lotuses encircled by scepters and a six-pointed star leilding Yangser monastery, Nyisal, Dolpo, N.W. Nepal, 26.6 x
to eight crematiop. grounds. a scepter chain and a wheel of .29·4cm.
fire !poving to the left. At the four corners· are mystic
.---
 "
~.

,,'Lu,l~
,.,~.~ ;/!if . ~~,,~
"
!' , ....
"."
~r' ~~.::~
ff >'~
, .. (~
. '.!r,tJ
1hi. ,~~,.trr ....'"
~"fl" ;v:..

;.,' ,IrP
.' Jtr
"
~ ilki~
f
0> _,.... ~

\I(

"( i 't..'

1 . ..,
.." t"••"

I i' t:~~: ,I

:·tl,l, l
[, ~.;-
•r.:J:~

FIG:~5.,A Tibetan painting of the goddess Vajravarahi emanating as a mandala The reverse of the preceding painting, shown inscribed with the syllables and
from a six-pointed star. Tutelary deities are shown below, Kargyudpa lamas circular dharani of the Vajravarahi mandala. The central seed syllable here is hri,
above, and the eight Auspicious Emblems within circles around the central motif. expressing the "activity" of the goddess, with the other syllables ni, sa, ha and
Such paintings are used by lamas and monks for aiding the development of ri at the different directions. The" empowerment" seed sounds om, ah and hum are
visualization, itselfan important technique in the activation of charms. Thangka placed behind the figures of the tutelary deities and lamas. Most Tibetan paintings
from N.W. Nepal of about the sixteenth century. are inscribed on the reverse with the seed sounds, dharanis and empowerment
formulae, indicating that they are consecrated.
FIG. 6. The goddess Vajravarahi as she emerges from the holding aloft the chopper knife and skull bowl; a trident
seed syllable bam, wrathful and dancing ecstatically, staffis held under her arm, and her" third eye" ofenlighten-
trampling underfoot the ego and all illusions. She has a ment is shown wide open. Rays oflight emanate from her
sow's head attached to one side ofher neck, is crowned with body, behind which is an aureole of flames. Two human
skulls, wears the ornaments of Mahamudra, a garland of skulls on tripods are at the sides. Woodblock: from Solo
skulls representing the seed sounds of the univeI'SCt> She is Kumbu, N.H. Nepal, 22.6 x 29.lCDl.
 INTRODUCTION XVll

in the latter case developing as the alphabetic vowels (Skt: dharana) or as amulets and talismans for pro-
and consonants. 1O Seed syllables may combine ac- tection against demons, influences, diseases or spells
cording to precise affinities as sound fdrmulae (Skt: and charms. Dharani literally means" she who upholds
mantra), which are of many kinds, and which mayor or encloses." In Vedic times charms were employed
may not convey a meaning. Nevertheless they are as supports, defenses, protections and talismans. I3
filled with cosmic po!ency, for they are natural pre- Synonyms of dharani are the Sanskrit terms kavacha
cipitations in the realms of vibration and may be (" protection ") raksha (" breastplate ") and vidya
utilized to bring about psychophysical transformations. (" science "), the Pali pariUa or pirit (" power-
There has been a great profusion of opinion con- upholder") and the Tibetan shok-rta (" charm for-
cerning the defmition and properties ofmantras. Rather mula "), sNgags (" charm "), Srung (" amUlet") and
than engaging here in a detailed analysis, I have gyangrten ("talisman"). Magical formulae (mantra) and
included relevant material in the Supplementary spells or charms (dharani) are always intimately con-
Texts and Definitions which may be utilized by those nected; often no differentiation is made between the
who wish to pursue the matter further. The etymology two. Both are revealed spontaneously in trance states
of the word points to the root man, meaning "to and are to be transmitted directly "by word of the
think," and the suffix ';'tra, indicating "instrument." Master," "by empowerment" or through meditation.
Thus a mantra is an instrument of thought, a "magical Both are essentially convergences of the fundamentals
formula," which is exercised as the main support of of secret initiatory language, "empowerments" of
all kinds of charms, spells and protections. natural cosmic origin, pregnant with unlimited powers.
Magical formula (mantra) is related to magical dia- The knowledge of the characteristics of mantras and
gram (yantra), both in its structure as letters and with dharanis determines their value for incorporation as
respect to the natural form evoked by the vibration. protections, amulets and talismans, according to their
Furthermore, there is a connection between sound, inherent potencies. 14
form and color. n Thus tantras indicated the inter- According to the Vasuvandhu,IS an early Buddhist
woven structure of forces and energies, pointing out work, the dharanis of the Bodhisatrvas are of four
methods of approach according to traditions based on kinds: (i) dharma dharani, which gives memory (Skt:
Yoga experience. smrti), intellect (Skt: prajna) and strength (Skt: vala);
Every mantra has an energy (Skt: shakti) which (ii) artha dharani, which gives intuitive power and the
expresses itself as divinity (Skt: devata) to the yogi in ability to understand the significance (Skt: artha) of
deep concentration (Skt: dharana). The Advayavaj- immutable nature; (iii) mantra dharani, which leads to
rasamgraha, an early Vajrayana work, clearly states the perfection; and (iv) ksanti dharani, which gives rise to
situation: "From the right perception of Voidness transcendental merits.
proceeds the seed syllable, from which emerges the Tibetan traditions categorize dharanis as (i) power
conception ofan icon and its external representations." (Tib :gZungs), (ii) wisdom (Tib: Rig) or (iii) secret (Tib:
This is the beginning of iconography, the science of gSang), and activate them accordingly.I6 Traditionally
divine relationships expressed as icons, which has a number of dharanis trace their origins to instances in
produced such a vast spectrum of deities and a tre- the life of Buddha, 17 to utterances of important teach-
mendously rich field of art. ers and yogis,IS or to mystic manifestations of the
The seed syllable (bija) or magical formula (mantra) deities in exceptional circumstances. Dharanis have been
actually is the deity. This is the tantric concept, "retrieved from the world of the Nagas " (the
profound in its simplicity, which forms the myriad Prajnaparamita-dharani), miraculously discovered hid-
of diverse aspects, entities, protectors, tutelary deities, den in rocks, images and lakes ("treasury" dharanis),
gods, goddesses and the like. One further step is needed seen as visions and then recorded, precipitated in
before we' can complete our discussion of the theories physical forms from the heavenly realms, or found
of spells and charms. This is the concept of enclosure, amongst the funeral ashes of great lamas. As a help to
the insulation of one level of reality from another by further research I have added an extensive reference
means of protective circles or mandalas. By definition selection in the Supplementary Texts devoted entirely
a mandala is circular in structure; it is "the whole," to the fascinating concepts of dharani.
representing the universe in its completeness, as a
" psychocosmogram" in particular instances. 1Z _ MAGICAL RITES CONNECTED WITH -
Spells and charms (Skt: dharani) are transmitted CHARMS AND AMULETS _
revelations of power structures within the psyche, No study of charms and amulets would be complete
which ~y be utilized as supports for concentration without some additional inform~tion concerning the
xviii TIBETAN TANTRIC CHARMS AND AMULETS

magical rites related to them. There are six Buddhist the person between the letters of the mantras; (iii)
tantric rites (Skt: satkarma), all of which are associated samputa, used in the rite of stopping all action (stam-
with the making of charms. They are known as the bhana), consists ofreciting the mantra at the beginning
"cruel rites," largely because of their popular misuse: and end of the name of the person; (iv) rodhana, used
(i) shanti, the. rite of removing diseases, placating in the rite of separation (vidvesana), consists of reciting
planetary influences arid star clusters, and saving from the mantra at the beginning, middle and end of the
the effect of evil karmas (activity accumulations); (ii) name ofthe person; (v) yoga, used in the rite ofmaking
vashikarana, the rite of bewitching, generally of men, enemies flee (uccatana), consists of reciting the name of
women, animals or gods, in order to get work done or the person at the end of the mantra; (vi) pallava, used
to achieve a specific effect; (iii) stambhana, the rite of in the rite of compassionate killing (marana), consists
stopping all action through imparting a kind of of reciting the mantra at the end of the name of the
paralysis (it is even applicable to the elements, such as person.
stopping fire from burning or water from wetting, as For the recitation itself there are specific details of
also to "paralyzing an army"); 19 (iv) vidvesana, the the types of rosaries to be used for counting the
rite of separation, as of friends, lovers or enemies, and repetitions. The Hevajra Tantra, an early Vajrayana
also the reverse effect; (v) uccalana, the rite of making work which includes many spells and charms, declares:
enemies flee, banishing demons of a high order or·
expelling powerful sicknesses, by means of wrathful- For stopping all action one uses beads of rock
crystal;
ness; (vi) marana, the rite ofkilling "compassionately,"
For subduing, red sandalwood beads produce the
without any harmful karmic effects (to be used only in
best result;
extreme instances when there are no other alternatives). For bewitching, use beads from the wood of the
These six tantric rites are to be performed according soapberry tree,
to the traditions of a transmission through a teacher And for causing separation one uses beads of human
(guru), and precise details are always to be observed, bone.
such as the time of the rite, the astrological influences,
the seed syllables and visualizations to be concentrated When dtiving away one uses the bone from a horse;
For conjuring forth use the bone of a Brahmin;
upon, the mystic gestures (Skt: mudra), the direction to
To cause rain, the bone of an elephant,
be faced, the preferred seasons, t~e psychological state
And for killing, the bone of a buffalo is best.
of the practitioner, the manner of gazing, the methods
of reciting the magical formulae, as well as the ac- For propitiation oblations one should use sesame
companying oblations and ritual materials. According oil;
to the important Buddhist tantric text of the For bestowing prosperity, use curds or milk
Sadhanamala: products;
For killing, causing separation or other cruel rites,
For removing diseases the mind should be peaceful, Use thoms, and for subduing, a blue lotus flower.
for stopping action and separation it should be thriv-
ing, for bewitching it should display anxiety and for Other fascinating details outlining the methodology
killing it must be in a greatly troubled state. Re- of magical practices of the tantric period are to be
moving diseases is best performed on the first day of found throughout the vast literature. Thus, in the same
the lunar fortnight, stopping action and separation edition of the Hevajra Tantra we find the following
on the full-moon day, bewitching on the eighth
details:
day and killing on the fourteenth day of the moon.
Likewise for removing diseases one should face north For overthrowing, the eyes should be level with
on an autumn evening, for stopping action and sep- the gaze directed upward toward the forehead;
aration one should look east one early spring morn- For subduing, the gaze is directed toward the left;
ing, for bewitching to the west in the winter, and for For conjuring forth, the two eyes are directed
killing one should look south one summer at mid- upward toward the right;
night or noontime. For stopping all action, the gaze is central, with the
Traditionally there are six different ways ofreciting eyes looking toward the end of the tip.of the
the mantras: (i) grathana, generally used for the rite of nose.
removing diseases (shanti) , consists of reciting the Overilirowing is accompanied by exhaling,
mantras on each ofthe letters ofthe name ofthe person; Subduing by inhaling,
(ii) viJarbha, used for the rite of bewitching (vashi- Conjuring forth by holding the breath,
karana), consists of reciting the letters of the name of . Petrifying by a tranquil pose, just as one is.
 INTRODUCTION XIX

The Tibetan commentaries on these portions of the by consulting the manuals on the subject 22 and may
text, available in English translation,20 ;ldd practical involve complex offering cakes (Tib: torma) , ritual
details: ' ingredients and careful instructions to be followed.
Empowerment rites for spiritual awakening also tend
In order to perform these four magic rites one should
correctly carry out the meditation, recitation and to be complex, though in some cases the lama may just
oblations: -One may test this out on solid objects so blow on the charm print, tie it up and bestow it, all in
that one's practice may be said to be sure. Thus, in the a few moments. All kinds of rites require some degree
rite of killing, direct the gaze toward a green tree and of liturgy, ranging from a hardly audible murmur to
.see if it dries up. If so it will apply elsewhere. In a the loud chanting of a roomful of people. For the
similar manner direct the gaze and breathing at a hard power of any charm rests in the sound formulae
fruit, conjure it forth and see if it becomes ripe. If so (mantra) of the empowerments. These may be either
it will apply elsewhere. Likewise direct the gaze on subtle (hardly, if at all, audible) or gross. The former
soft grass blown by the wind, or on the hair of a type is considered to be the more potent. Types of
horse's tail, and if it becomes unmoved, with no magical powers and their acquisition are listed in the
action, understand that such an action will apply
Supplementary Texts.
elsewhere.
The commentaries also tell us that the killing rites
THE ·ART AND SYMBOLISM
should be used for frightening beings, to put them on
OF THE PRINTS
the right path. However, in the life story of Pad-
masambhava,21 on several occasions the hero takes life Tibetan woodblock charms and talismans are always
by this magical means, in one instance killing all the vital in their expressiveness, even those which would
butchers, justifying this as an act of compassion, normally never be seen, except by the lama at the time
breaking otherwise everlasting karmic bonds. of empowerment. They are certainly powerful in their
Charms, spells, talismans and amulets, if effective, visual impact, incorporating an entirely new realm of
must surely interfere with karma, the force of destiny, psychologically rich and important symbolism, intact
and therefore this factor must also be given due in its true context. Many of the designs are intricate
considerarion. Tradirional accounts tell us that the and elaborate, while others are rough and forceful, yet
karma of the charm holder is taken into the care of the all show a tremendous feeling and artistic expression
lama, who is able to purify it through the power of the of a very high order. Some are tiny, others huge, with
dharani or mantra and to balance everything by his every possible shape and variety. The skill and patience
compassionate nature and accumulated merits. Thus, required to carve many of the original blocks can
a potent charm requires a good lama to make it hardly be imagined, even in the simplest instances of
effective. It would be no exaggeration to say that the lines ofscript within a frame. Tibetans have excelled in
lama's empowerment is more sought after than any this art form since the earliest times, with the result that
particular type of charm, though the two factors it became quite common for ordinary villagers with
working together with their respective potencies are little or no education to be able to produce really fme
believed to be able to bring about almost any situation. woodblocks as their contribution to the religious
Finally, for a charm to work there must be a "ground" community. It has taken a number ofyears for Tibetan
of faith and expectancy, a natural requisite for the charm prints to come to the surface and be shown in
practice of sympathetic .magic. There is a Tibetan relation to their content and as the potent art which they
popular saying which expresses the situation clearly: undoubtedly are. Perhaps the main reason for this is
"When properly used a charm can work wonders, but the secrecy of the tradition and a natural reluctance to
used in the wrong manner it is a deadly poison." expose those charms, protections and talismans in
The rites associated with individual Tibetan wood- which so much power rests.
block charms and amulets vary considerably according Many of the symbols are to be found in tantric
to their respective types and also to the traditions ofthe paintings, ritual texts and pilgrimage places, and are
lama performing them. Simple annual charms for also carved on temples, shrines and monasteries in
health, happiness and prosperity are generally ac- India, Nepal and Tibet. Some are complete abstrac-
companied by food offerings and token payments to tions, familiar even to the West. There are representa-
the various entities invoked and placated. Almost any tions of men, women, animals, birds, fishes, demons,
procedure is suitable provided it be spontaneous and spirits, mythical creatures, houses, temples, imple-
"attractive to the beings invoked." Rites for various ments, weapons, auspicious. emblems (such as the
types ofprotections and sickness charms are determined conch, wheel, banner and umbrella), simple syllables,
xx TIBETAN TANTRIC CHARMS AND AMULETS

complex monograms, psychic structures and a vast Dolpo region of northwestern Nepal, where Tibetan
range of mystic circles, mandalas and cosmograms of culture may still be found insulated from all modem
all types. In the captions to the illustrations I have influences. Many of the blocks found there had been
endeavored to include as much information as possible, brought from various parts of Tibet since the Chinese
without taxing the patience of the reader. I have in- takeover. Other prints were made or collected in the
cluded; whereyer possible, the full Sanskrit trans- Katmandu valley, the Solo Kumbu area of north-
literations of the Tibetan texts of invocations and eastern Nepal, Sikkim, Darjeeling and other border
dharanis, for these are essentially the "power" of each areas of the Himalayas. It has not been possible to date
representation. Since they were never meant to be the original blocks and designs since the blocks are
"understood" as language with "a meaning," their often without such indications and the designs ~re
value as liturgy remains. Rather than entering into a traditional. Further references to Tibetan woodblock
detailed analysis<of the symbols, I have preferred to let charms are given in the Supplementary Texts and
them "speak for themselves" as art. Definitions.

SOURCES OF THE ILLUSTRATIONS

The majority of the woodblock prints illustrated were
personally collected or printed at monasteries °in the

NOTES
1 The Nine Ways of Bon, translated by D. L. Snellgrove 8 Tantra Art and Tantra Asana, by A. Mookerjee (Paris,
(Oxford, 1967), p. 14 of the introduction. To avoid con- 1967 and 1971); Tantra: catalogue of the Arts Couruil
fusion among the various transliterations and stylings of Exhibition (London, 1971), text by P. Rawson; The Art
Asiatic names and terms, all the quotations in the present of Tantra and Tantra: The Indian Cult of rotasy, by P.
volume have been made to conform to a consistent treat- Rawson (London, 1973).
ment. Sanskrit words are given without diacritical marks.
9 Tantra Yoga, by N. Douglas (New Delhi, 1971), pp.
2 Ibid., p. 39 of The shen ofPrediction. 51-52.

3 B. Bhattacharya suggests this in his introduction to the

10 The Garland ofLetters (Varnamala), by Sir JohnWo~droffe
Sadhanamala (Baroda, 1968), vol. II, p. xvii, and repeats
it in his Introduction to Buddhist Esoterism (Benares, 1964) and (Madras, 1963), pp. 218-221.
Indian Buddhist Iconography (Calcutta, 1968).
II Tantra Yoga, by N. Douglas (New Delhi. 1971), p. 52.
4Reference in Divyavadana, edited by E. B. Cowell and
12 The Theory and Practice of the Mandala, by G. Tucci
R. A. Neil, p. 6II, and quoted in Buddhism in Orissa, by
(London, 1961 and 1969), p. 23.
N. K. Sahu (Cuttack, 1958), p. 128.

5 Reference in History ofBuddhist Thought, by E. J. Thomas 13 Yoga: Immortality and Freedom, by M. Eliade (New York,
(1933), and quoted in Religious Observances in Tibet, by 1958), p. 213·
R. B. Ekvall (Chicago, 1964), p. 109.
14 Ibid., pp. 213-214.
6 (i) The Saddharma Pundarika referred to in Buddhism in
15 Bodhisattvabhumi, edited by U. Wogihara (Tokyo), and
Orissa, by N. K. Sahu (Cuttack, 1958), p. 129. (ii) The
Sukhavati Vyuha, translated by Max Miiller. (iii) The referred to in Buddhism in Orissa, by N. K. Sahu (Cuttack,
Manjusrimulakalpa, edited by Pandit Ganapati Shastri in 1958), p. 129·
three volumes (Trivandrum, 192<r25). (iv) The sadhano-
mal,,- and Guhyasamaja Tantra, both edited by B. Bhatta- 16 Religious Observances in Tibet, by R. B: Ekvall (Chicago,
charya in his Baroda series (1968 and 1931). 1964), p. IQ7.

7Indian Pandits in the Land ofSnow, by S. C. Das (Calcutta, 17 An example is the Vajravina Saraswati-dharani, referred

1965), pp. 75-'76• to in the Sadhanamala, edited by B. Bhattacharya (Baroda,

 INTRODUCTION XXI

1968), vol. II, p. lxviii of the introduction. Also the 20The Hevajrapindarthatika of Vajragarbha, in The Hevajra
dharani of the dhyani Buddhas, referred to extensively in Tantra, translated by D. L. Snellgrove (Oxford, 1959), p.
the introduction to Indian Buddhist Iconography, edited by 85, as foomotes.
B. Bhattacharya (Calcutta, 1968).
21 The Tibetan Book of the Great Liberation, in translation,

edited by W. Y. Evans-Wentz (Oxford, 1954), p. 138. The

18 For instance, Atisha used to utter Ati Bhala, Ati Mangal
same book contains an interesting commentary on the
and other dharanis which were noted by the Tibetans.
karmic taking of life (p. u6), as well as many references to
This is referred to in Indian Pandits in the Land of Snow, by
the use of charms by Padrnasambhava.
S. C. Das (Calcutta, 1965), pp. 80-81.
22 Such a manual is the bLa-ma-i-Gong-dus-pe'i, pages of

19 In an account of Atisha's journey to Tibet (Indian which appear as illustrations 225 and 226 of this volume.
Pandits in the Land of Snow, by S. C. Das, Calcutta, 1965, Charm manuals exist in all magical traditions, both Eastern
p. 74) there is an interesting reference to the use of the and Western. An interesting Hindu manual is the Kamaratna
stambhana rite with charms: "Attempts were made to Tantra (available in English, Shillong, 1928), edited by
assassinate Atisha, by sending after him eighteen robbers. Hemchandra G. Tattabhusan. It is concerned with the
As soon as they saw his venerable face, the robbers were "Six Rites" and their application as spells, charms and
struck dumb, and stood motionless as so many statues. amulets, and gives the complete details of approximately
Having advanced a short distance, Atisha said: 'I pity the u6 different kinds, their diagrams (yantra) and invocations.
robbers.' So saying he uttered some charms, drawing Many ofthem, related to the much earlier Vedic prototypes
figures on sand, which had the efficacy of restoring the yet far more detailed, are so close to those in the Tibetan
stupefied to their senses." In the life stories of the Karmapas tradition and especially those contained in the bLa-ma-i-
(Karmapa: The Black Hat Lama of Tibet, by Nik Douglas Gong-dus-pe'i text tjlat there can be no doubt about the
and Meryl White, London, 1974) there is a reference to connections. Various Hindu Tantras and Puranas are found
Karma Pakshi, the second Karrnapa, "paralyzing" the to include charms, spells and talismans ofsimilar types. See
soldiers of Emperor Kublai Khan with a mystic gesture. the Supplementary Texts for a few comparisons.
 SUPPLEMENTARY TEXTS
AND DEFINITIONS

CHARMS IN THE ATHARVA VEDA the first time, established relations between demons
and diseases. A particular demon causes a particular
A multitude of protective hymns, invocations, spells, disease" (p. 40). He proceeds to distinguish four main
amulets and charms are to be found in the Atharva groups of such demons: (i) Pishachas (" flesh-
Veda, available in several different translations. I have devouring," they affect through food), (ii) Rakshasas
consulted the translation and useful commentary of (the most common disease-bringing types), (iii) Atrins
R. T. Griffith (Hymns of the Atharva Veda, two vols., (associated with fevers) and (iv) Kanvas (they bring
. Benares, 1968) and here refer to volumes and pages of about abortions), as well as including various types of
that translation in giving some of the different types Gandharvas and Apsaras. He has a number of inform-
for comparison with our Tibetan examples: success in ative things to say about the connections between the
gambling (I, 42, 183, 380), against an opponent in Atharva Veda and the medical texts of the Ayur Veda,
debate (I, 66), protection and general prosperity (I, 45, including some details on the preparation of charms
196,234,360, II, II), for lengthening life (I, 57, II, 202, and amulets. '
po), long life for a boy (1,67), to restore life and health With regard to the identities of the various types of
(I, 238), to remove sterility and secure a son (I, II6, spirits and demons mentioned in the Atharva Veda and
250), to win the love of a girl (I, 70, II9, 248, 249), to other related texts the work of A. Danielou (Hindu
secure a husband for a marriageable girl (I, 78), Polytheism, New York, 1964) is of great help.
countercharms against bewitching (I, 49,156,210,241, The main reference works on the Ayur Veda, both
II, I), to defeat enemies in battle (I, 81, 220, 222, 281), of which include mentions of charms and amulets, are
to make a poisoned arrow harmless (I, 136), against The Charaka Samhita (Calcutta, 1890), translated by
tigers, wolves and thieves (I, 133), for controlling fire K. Kaviratna and The Sushruta Samhita (Calcutta,
(I, II3), to hasten the coming of rains (I, 150, 344), 1916), translated by K. Bhishagratna.
against bad omens (I, 122,260, 261, 358), for inducing
sleep (I, 135), against nightmares (I, 378, II, 20 3, 314), CHARMS IN THE HINDU
for superhuman vision (I, 159), to acquire wealth (I, PURANAS AND TANTRAS
141,212, II, 208), against snakes (I, 120,208,250,276),
against insects and pests (I, 273), against evil creatures, Many protective charms, spells, amulets and talismans
fiends and ghosts (I, 61, 62, 236, II, 294), against are to be found in the Hindu Puranas and Tantras of
insanity (I, 306), to be rid of jealousy (I, 108, 254), the medieval period. Many are surely connected with
against abortion (I, 64), for use during childbirth (I, 14). their Buddhist counterparts. I here give a few examples
There are many charms against all kinds ofsickness and from published English translations.
disease, including dysentery, constipation,. fevers, From the Garuda Purana (translated by M. N. Dutt
headache, coughs, jaundice, leprosy, worms, broken Shastri, Benares, 1968):
bones, parasites, poisons, bites and plagues. The intelligent one should meditate upon the
According to Dr. V. W. Karambelkar, in his Mandalas respectively colored as aforesaid at the time
interesting book The Atharva Veda and the Ayur Veda, of practicing the incantation. The feet, pinions and
Nagpur, 1961: "The charms ofthe Atharvan have, for bills ofGaruda should be contemplated as ornamented
XXIV TIBETAN TANTRIC CHARMS AND AMULETS

with rings of black snakes. This figure of Garuda The Kamaratna Tantra is particularly interesting for
should be invariably meditated, upon in cases of its further elucidations on the Six Rites (satkarma) ,
animal or vegetable poisoning. The figures of ma- particularly since these are more commonly related to
lignant sprites, planets, Dakinis, Yakshas and Rakshas the Buddhist tradition.
should the, votary likewise imagine as located in his
limbs, ornamented "'lith black serpents, by an act of
empowerment. The Mantra kshaum should be imag- CHARMS IN THE BONPO
ined as located in the pollens of the occult lotus. The TRADITION
specified letters should be imagined as impressed on
Very little has been done in the field of Bonpo studies.
the petals ofthe mystic flower, and the vowels two to
each pollen wherein the gods such as Isha should be The main work ofreference, by D. L. Snellgrove (The
worshipped. His body is made of the energy of the Nine Ways oj Bon, Oxford, 1967), does include some
mantras and the votary should contemplate all acts of interesting concepts, from which I quote:
incantation as effulgent, like the fire of universal For devils, fiends, she-demons, spirits of death, devils
dissolution. By performing the empowerment a which attack men's length ofdays, sprites which cause
votary becomes himself a garuda [mystic bird]. impediments, and devils which attack the life force,
Ghosts, demons, monsters and other entities as well against these establish life ransoms, life pledges and
as all kinds of fever are dispelled by this incantation amulets. Pay debts of evil with life ransoms as pay-
(p. 685; see our garuda charms, Nos. 162-165).. ment for life.Worship the Eight Gods who preserve
For neutralizing the heat of fire, take the belly of a life and happiness. Reverse the troubles that befall
female crow, reduce it to powder and then into a paste men and save them from their impediments. Thus one
with the addition offrog's blood. Beat this mass into is ransomed from death and fixed up with an amulet,
pills. By casting these pills into the fire, while reciting and so you should produce benefits, joy and happi-
the mantra om-agni-stambhanam-kuru-kuru the intelli- ness for living beings (p. 35).
gent one is sure to bring about the desired result In order to produce long life, happiness and good
(p.647). fortune for those creatures called wretched men,
Recitation of the mantra om-hrum-jah destroys all perform the "striking" rite, combining use of ritual
kinds of scorpion poison (p. 648). devices. On some clean place as a working base draw
a swastika design in grain. Prepare all the devices for
The mantra om-tha-tha-!ha should be employed in the rite, the implements and talismans. Bring all
connection with all acts of charming (p. 638). phenomenal elements into an interrelation. Pro-
In the Kamaratna Tantra (translated by H. G. nounce the blessing of interrelationship, and beings
Tattabhusan, Shillong, 1928): will be cured with benefits and happiness·(p. 35).

The yantra should be written on a palm leaf with a For all living beings afflicted with attacks by the
thorn, after which it should be kept embedded in a eight kinds of sprite, by hating and consuming gods
clayey soil, having written the name of the person. and demons, you must perform the" exchange" rite
Thus he will be pacified even when he is in great of transposing two equal things. Prepare the ritual
anger (No. 23, p. 27). devices and items, the right-sized figurine as ransom
for the patient's body, the sky symbol, the tree sym-
The yantra should be written with ox gall mixed with bol, the arrow, distaff, ritual stakes, a male figure,
the extract of palasha flowers (Butea frondosa). After female figure, the rock plant and mustard seed, a
.writing the name ofthe person on the yantra it should model of the house, its wealth, and the things one
be placed in an earthen pot of milk. Thus all the mis- desires. If they are exchanged as equal things, the
fortunes of that person will be prevented (No. 39, ransom will be good (p. 37).
P·35).
For removing the nine demons one must do the
In the Kakachandishwarakalpa Tantra (translated in "exposition" ritual. For suppressing ~he ten vampires
manuscript by J. Mitra): one must do the "vampire" ritual. For rebutting
impediments one must do the ritual against troubles.
The rnayurashikha plant (Celosia cristata) should be
For happenings in dependent relationship, do the
uprooted in the night of the fourteenth of the dark
.. calculation" ritual (p. 75).
side of the moon, having charged it by repeating
the mantra om-nama-kharamukhaya-shaktihastaya- In a wild and fearsome place prepare the magic
yamapuravahanaya-karmadaksaya-osadhirajaya-tha-tha- receptacle of the ferocious triangle, and set to work
swaha, and if its root is tied as an amulet it will drive when the stars and other prognostications are aus-
away all malefic planetary influences. If put on the picious. Meditate on the Fierce One as the presiding
hand there need be no fear of scorpions. divinity, and suppress as demons all antagonistic false
 SUPPLEMENTARY TEXTS AND DEFINITIONS XXV

views. Pierce the Circle of Life to the heart. Take the He gave her the wheel of victory,
infallible Life letter as the symbol. Encircle the heart And the wheel to keep the wars away,
and reduce it to subjection (p. III). And the wheel to protect from the enemy,
To drive them out and make them tum against
The Circle of Life practice contradicts normal each other.
practice, but to raise the position of the ignorant is And the wheel of fire for burning,
coherent in result (p. 107). And the wheel of air for causing explosions to the
enemy,
The man who is clever in methods reverses by
And the wheel of water to cause floods,
magical force all evil portents and injuries (p. 71).
The wheel of iron for cutting,
Meditate on the Gods ofIllusion and mutter powerful And the wheel of wood to bring to you,
spells. Fix the boundary of the profane (outside) and And the one for breathing fire.
the sacred (inside), and undistractedly practice invoca- Then he said, "Listen, keep this wheel on your
tion and conjuration (p. 99). body,
Against the poison of the Nagas, and go to visit
The potency of the White Waters emerges in the them" (p. 159).
spells (p. 51).
Two later extracts:
From the Black Garuda, King of Achara:
CHARMS IN THE TIBETAN
The wheel to dispel maledictions and the wheel to
BUDDHIST TRADITION undo magic wrought by heretics.
The wheel of success in growing medicinal plants,
A very great number of Tibetan charms are men-
And the wheel for ripening medicinal fruits (p. 161).
tioned in passing in a work by Rechung Rinpoche
(Tibetan Medicine, London, 1973), which includes a Then the heretics got angry and used black magic
translation of the fabulous life story of the Tibetan against her. Yid Phrogma turned the wheel to drive
doctor Yuthok and accounts of the transmission of away the heretics' magic. Once, when she was
staying with the King on top ofthe palace, she felt the
medical knowledge of all types to Tibet. I quote from
impact of axes, spears and other weapons hitting her,
parts relating to our study, dealing with "wheel"
which were sent by the black magic of the heretics.
charms (of a mandala structure), of which many are She turned the wheel and they could not harm her
included in illustration. In the story, the Dakini (p. 169).
(supernatural woman) Yid Phrogma visits an ancient
Rishi (sage) in order to acquire knowledge: There is an interesting reference (p. 277) to the treat-
ment of disease by the use of imagination. A charm
He gave her the invisible-making charm, protect- called Dug-gsum Hchhing-ba Rang-grol is said to "drive
ing her from the wild men of the jungle, away a great diversity of diseases through the use of
And the wheel in which to spellbind the power of imagination." The treatment ofrabies by charm is also
kings, mentioned (p. 276).
And a wheel to work spells on courtiers,
And a wheel to numb generals and make them
immobile, DEFINITIONS OF MANTRA
And spells to make kings crawl before you-
The courtiers will obey every nodded sign- A great deal has been written about mantra, which
A wheel to keep the people in order, seems to have so many definitions and connotations.
A wheel to infatuate men, I here give some of the varied renderings, with other
And a wheel to bind and to beat. related aspects of interest.
Wheels to ward off evil visitations, In the works ofSirJohn W oodroffe (Arthur Avalon) :
To subdue your enemies,
The wheel of various magical articles and Mantra is the sound-aspect of all that is. Each devata
mantras, [deity] has his or her own mantra. The mantra does
The wheel to make obedient, not merely stand for or symbolize the devata. It is
A wheel to make men follow you, the devata (Sakti and Sakta, Madras, 19<>5, p. 451).
And a wheel to make women follow you, It is true that mantra is meaningless-to those who do
Turning their minds in your favor (p. 157). not know its meaning (ibid., p. 482).
Later the Brahmin Yenlag adds the following charms The root man means "to think" and the suffix -tra
to her repertoire: indicates the "saving" character of mantra. I have
XXVI TIBETAN TANTRIC CHARMS AND AMULETS

elsewhere spoken of mantra as "a power in the f9rm rites draws into himself the divine (Instrument and
of idea clothed with sound." ... Mantra meaI1S{those Purpose: Studies on Rites in Southern India, Lund,
letters or combination of letters which are used in 1956, pp. 94 and 100).
Upasana and Mantra Yoga, and are the mantras of
In the works of M. Eliade:
the devatas of Shastrik worship (Garland of Letters,
Madras, 1963, p. -197). The practical value and philosophic importance of
Mantras are given various names according to the mantras rests upon two orders offacts: first, the yogic
number of their syllables. A bija or "seed" mantra is, function of the phonemes used as "supports" for
strictly speaking, a mantra of a single letter, together concentration; second-and this is the peculiarly
with its termination. The mantra mayor may not tantric contribution-the elaboration of a gnostic
convey on its face its meaning (ibid., pp. 233-234). system and an interiorized liturgy through revalori-
zation of the archaic traditions concerning" mystical
In the Sanskrit dictionary of Monier Williams: sound" (Yoga: Immortality and Freedom, New York,
1958, p. 212).
An instrument of thought, speech, sacred text or
phrase, mystical verse, magical formula (sometimes Vasubandhu, in his Bodhisattvabhumi, wrote that the
personified), charm, spell. true meaning of the mantras lay in their absence of
meaning, and that by meditating on their non-
In the work ofB. Bhattacharya:
meaning one came to understand the ontological
The mantras, or mystic syllables, constitute the back- unreality of the universe (ibid., p. 216).
bone of tantric esoterism and of Vajrayana. They are
According to A. Govinda:
of innumerable varieties, such as Bija Hrdaya,
Upahrdaya, Puja, Arghya, Puspa, Dhipa, Dhupa, The symbol word, the holy sound (Tib: gZungs-
Naivedya, Netra, Shikha, Astra, Raksha and so forth. sNags) which, transmitted to the initiate by the pre-
These mantras are mostly a string of unmeaning ceptor, makes his personality vibrate in consonance
words, but they sometimes disclose distinctly the and opens it up for higher experience (Foundations
influence ofa language now unknown. It is, however, of Tibetan Mysticism, London, 1969, p. 90).
impossible to say how these mantras were intro-
According to A. Danielou:
duced into ancient India. The mantras of Vajrayana
seem to be a development of dharanis (Introduction to The term Veda, taken to mean the pure" beginning-
Buddhist Esoterism, Benares, 1964, p. 55). less knowledge," should be understood as referring
not necessarily to the Vedic hymns but to these
In the works ofH. Zimmer:
ancient formulae or mantras, which do not pertain
Man (related etymologically to "mental") means to any particular known language and which have
"think or have in mind"; mantra therefore is "an remained the key to the secret knowledge transmitted
instrument for evoking or producing something in by Hindu esoteric groups (Hindu Polytheism, New
our minds," specifically" a holy formula or magic York, 1964, p. 200).
spell for evoking or bringing to mind the vision and To the original or true language belong the sacred
inner presence ofa god" (Myths and Symbols in Indian utterances used in worship and called mantras. The
Art and Civilization, New York, 1946, p. 140). word "mantra" means "thought form." Through
A compulsion to form a pictorial image compelling the understanding of the inner significance of the
beings to be as they are in their innermost essence. It mantra we can realize' the nature of that which it
is a compelling force, magical instrument, by which represents. The mantras are in a way identical with
immediate reality-appearance of gods, thci play of deities. The power of the deity is inherent in its
mystical powers, is wrought. Mantra is power, not name, its formula, its mantra, which becomes the
arguing or proposition.Whatever is pronounced "in subtle vehicle through which contacts can be
mantra" is an event. If anywhere, words are deeds in established between the deity and the worshipper.
this realm (Ewiges Indien, p. 81). Through adequate mantras any sort of being can be
evoked. Mantras are therefore the key to all rituals
In the writings ofK. G. Diehl: in all religions and are also used in all forms of
Mantras are instruments. Partly they are without magic (ibid., p. 334).
meaning and often they are not understood by him The first perception of a mantra is always attributed
who reads them. They have fixed places in the ritual to a direct contact between a human being and a
and varied effects, and cannot be interchanged. They divinity. The mantra ha$ to be first directly received
are all indirect means of achieving something.... from a divine incarnation or to be witnessed by a seer
Formulas (mantras), syllables (bijas) hold the gods as a supranatural vision. Hence "he who first utters
and can be directed; in that way the performer ofthe the mantra is its seer." The mantra represents a
 SUPPLEMENTARY TEXTS AND DEFINITIONS XXVll

definite deity whom it praises and pleases; "that of structure and hence difficult to formulate in secular
which it speaks is the deity." It may further have terminology. Dharanis, like mantras, are learned
a particular action or purpose for which it is used from" the Master's mouth" (guruvaktratah); they are,
(ibid., p. 335). then, something quite different from the phonemes
that make up secular language or that can be learned
According to A. Bharati:
from books-they have to be "received."
A mantra is a quasi-morpheme or a series of quasi-
According to Kern (Manual ofBuddhism), p. 6:
morphemes, or a series of mixed genuine and quasi-
morphemes arranged in conventional patterns, based Dharanis existed in Buddhism from the very ancient
on codified esoteric traditions, and passed on from times, and seemed to have been introduced for the
one preceptor to one disciple in the course of a benefit of the less advanced followers, who did not
prescribed initiation ritual (The Tantric Tradition, care so much for nirvana as they did for their material
London, 1965, p. III). prosperity in this world. Recruits to Buddhism were
According to A. Mookerjee: enjoined to read some of the Sutras, which, however,
proved to be beyond their intelligence. For their
A mantra is primarily a mental sound and regarded benefit these had to be shortened into dharanis, and
as fundamental in both the creation and dissolution of the lay disciples were expected to commit them to
all form. A mantra exerts its power, not so much memory.
through expressing the meaning as we understand it,
but more deeply through its sound vibrations. The B. Bhattacharya adds:
power of a mantra consists in the effect of its pattern The 8000 stanzas of the Astasahasrika-prajna-paramita
of sound waves (Tantra Art, Basle, 1966, p. 18). were reduced to a hundred, and, ultimately, to a very
few stanzas, which became known as the Prajna-
DHARANIS AND THEIR EVOLUTION paramita-hrdaya-sutra (the "heart" of the Prajna-
paramita), which was further reduced to make room
Dharanis have remained obscure since their earliest for the Prajna-paramita-dharani, which in turn was
emergence, seemingly from nowhere. It has been concentrated into a Prajna-paramita-mantra. Finally,
suggested that possibly such concepts were introduced the mantra was reduced to its "seed," the bija-syllable
to India from o~tside: either through the influence of pram (Introduction to Buddhist Esoterism, Benares,
people coming from the northwestern lands, or direct 1964, p. 56).
from an ancient cultUre such as Egypt. Whatever may The predominance of mantras is of remarkable
be the case, the concept of dharani reflects a priestly importance in the course of evolution of tantra, as
origin. The following extracts, indications and ref- the mantras not only very soon supplanted the
erences may be of use to clarify the situation. dharanis, but their influence changed the color and
According to M. Eliade in his Yoga: Immortality and tone of the later Mahayana to such an extent that the
Freedom (New York, 1958), p. 213: Mantrayana subsequently grew out of it (Sadhana-
mala, Baroda, 1968, II, introduction).
The dharani, literally" she who upholds or encloses,"
was already used in Vedic times. They were probably The seeds of tantric Buddhism were already there in
employed and refined during meditations directed by the original Buddhism in the form of mudras, man-
pranayama; phonetic invention, necessarily limited to tras, mandalas, dharanis, yoga and samadhi, as a
a certain number of syllables, was compensated for means to attain happiness and prosperity in the world
by the profound inner echo that such "mystical (Two Vajrayana Works, introduction).
sounds" awakened. In any case, whatever the histori- Two articles ofL. A. Waddell ("The Dharani Cult
cal origin of dharanis may have been, they certainly
in Buddhism," Ostasiatische Zeitschrift, Berlin, 1912,
had the value of a secret, initiatory language. For
and "Dharani: Protective Spells," Indian Antiquary,
these sounds revealed their message only during
meditation. For the uninitiated, dharanis remained Bombay, 1914) are of interest.
unintelligible; their meaning .did not belong to E. T. Atkinson adds some interesting information
rational language, to the language that serves to and concepts in his writings on the religious develop-
COmmunicate ordinary experiences. A dharani, a ments in northwestern India (The Himalayan Districts
mantra, yielded their meanings only when they had of the N. W. Provinces, Allahabad, 1884), p. 755:
been spoken in accordance with the rules and
assimilated-that is, discovered, "awakened." The great object ofthe yoga was to attain to a mental
state by 'which gradually nirvana or something equiva-
Phonemes discovered during meditation probably lent to it might be acquired. This might be accom-
expressed states of consciousness "cosmic" in plished by the five stages of dhyana or intense ..
xxviii TIBETAN TANTRIC CHARMS AND AMULETS

contemplation, arriving at a complete freedom from overcome karmic hindrances; p. 135, raksa and bhuta
joy or sorrow, or by the self-induced trance called dharanis; pp. 175-179, dharanis and their rites; p. 189,
samadhi (absorption in contemplation) which made instructions on mantras "muttering while dwelling
one oblivious ofall external things. Gradually, as aids on the sound of the syllables"; and p. WI, rites of ap-
to these exercises, were invented the dharanis or peasing and increasing prosperity, and terrible rites.
mystical signs and formulae, which with the mudras
or mystical gesticulations and the mandalas or magi- MANDALA
cal circles, find their full development in the Shaiva
and Buddhist Tantras. In the dharanis every being By far the most comprehensive work to date on
and even every idea is expressed by algebraical for- Buddhist mandalas and their psychological/philosoph-
mulae and whoever possesses the proper clue to their ical aspects is The Theory and Practice of the Mandala
arrangement is able to command the being or the idea by G. Tucci (London, 1971), in which there are
represented by them. Some include the ideas of the particularly deep commentaries on the empowerment
paramita (passed over) or perfection-here opposed to and "coronation" rites. Two quotations (p. 23) may
samsara or suffering-and others compel the deities or be of use for the reader:
spirits to appear and the object is attained by repe-
tition of the formulae for a local and special purpose. First and foremost a mandala delineates a consecrated
This process is based on the supposed connection be- superficies and protects it from invasion by dis.-
tween the name and the object it represents. There integrating forces symbolized in demoniacal cycles.
may have been some connection at first between the But a mandala is much more than just a consecrated
formulae of the dharanis and the figures assumed by area that must be kept pure for ritual and liturgical
the fingers in the mudras, but this connection, if it means. It is, above all, a map of the cosmos. It is the
ever existed, is now lost. The dharanis were used for whole universe in its essential plan, in its process of
all purposes and were powerful to save from danger emanation and of reabsorption.
those who were fortunate enough to possess and use When the magician or mystic is in the center he iden-
them. tifies himself with the forces that govern the universe
Sir John W oodroffe in Sakti and Siikta (Madras, and connects their thaumaturgical power within
1965), pp. 208-209, writes: himsel£
,
In the Indian Compendia, such as the Tantrasara,
there were prayers, niantras and dharanis to protect TYPES OF MAGICAL POWERS
against every form of evil, against the bad spirits, According to Eastern traditions there arc:: five ways by
wild beasts, natural calamities, human enemies, and which mystic or magical powers can be realized. The
so forth, which were said to be effective, provided
types of powers according to mode ofacquisition are:
that they were applied in the proper disposition and
(i) janmaja, coexistent with birth, acquired through past
at the right time and in the right manner.
karmas and the influence of the heavens, stars and
It was recommended also to carry on the body the planets; (ii) ausadhija, due to the influence of a drug;
written name of one's Protector (istadevata) or one (iii) mantraja, acquired through the recitation of magic
ofthose signs which were called .. transcendent seals, syllables and mantras; (iv) tapoja, through extreme
conquerors of all demons."
austerities; (v) samadhija, through living in a state of
A fairly recent work by Lessing and A. Wayman intense meditation and accumulating samadhi.
(Fundamentals ofthe Buddhist Tantras, The Hague, 1968) There are eight powers (Skt: siddhi) in the Buddhist
includes references to many dharanis which reached tradition: (i) khadga, the magic all-conquering mantra-
Tibet, including a fourfold classification (p. 117): (i) sword; (ii) anjana, the magic eye-ointrnent, for seeing
vidya-dharani, appearance of a female deity and the visions and finding buried treasure; (iii) padalepa, the
utterance associated with that method; (ii) mantra- magic leg-ointrnent, which enables a person to go
dharani, appearance of a male deity and the utterance anywhere quickly and without being seen ("seven-
associated with that form; (iii) hrdaya-dharani, "heart" league boots"); (iv) antardhana, the power of invisi-
appearance; and (iv) upahrdaya (no commentary). bility; (v) rasa-rasayana, for transmuting metals into
Some interestin.,.g references: p. 105, the Anantamu- gold and the ordinary psyche into a godly one, and
khasadhaka-nama-dharani, as pronounced by Buddha; for immunity from death ("alchemy"); (vi) khecara,
pp. 105-H)7, mention of a dharani in a stupa and the power to moye through space; (vii) bhucara, the
connected rites for longevity; p. 113, the marid dharani power to visit all worlds of the material realms; and
and an account ofthe method ofaccomplishing fertility (viii) patala, the power to go to "nether" regions of
in an otherwise barren woman; p. 115, the dharani to great subtlety.
 SUPPLEMENTARY. TEXTS AND DEFINITIONS ~

REFERENCES TO TIBETAN N.Y., Dover, 1972, as Tibetan Buddhism; and in

WOODBLOCK CHARMS Gazetteer of Sikhim, reprinted New Delhi, 1970) and
E. Schlagintweit (Buddhism in Tibet, London, 1868).·
There is a great, scarcity of material, apart from the The Catalogue of the Tibetan Colledion in the Newark
rather dated writings of L. A. Waddell (in The Bud- Museum, vol. n, contains a number of interesting
dhism ofTibet, orLamaism, reprinted London, 196'7, and examples.
LIST OF ILLUSTRATIONS

SIMPLE PROTECTIVE PHRASES 34 Monogram ofthe All-Powerful Ten

35 Monogram Prayer Flag
I Buddhist Protection
2 Bonpo Protection HOUSEHOLD CHARMS
3 Buddhist Protection
4 Buddhist Protection 36 Empowerment Charm
5 Buddhist Protection 37 Buddhist Protective Prayers
6 Bonpo Spell 38 Household Protection
7 Buddhist Spell 39 Household Protection
8 Bonpo Spell 40 Household Protection
9 Bonpo Spell 41 Household Protection
10 Buddhist Spell
PRAYER FLAGS·
EDIDLE CHARMS 42 Great Guardian Flag
II Buddhist Charm 43 Flag of Padmasambhava
12 Buddhist Charm 44 Bonpo Savioress Flag
13 Bonpo Charms 45 Buddhist Savioress Flag
14 Bonpo Charm 46 Avalokiteshwara Flag
15 Bonpo Charm 47 Bonpo Wind Horse Flag
16 Magic Square 48 Buddhist Wind Horse Flag
17 Buddhist Medical Charm 49 Buddhist Wind Horse Flag
18 Buddhist Charm 5° Buddhist Wind Horse Flag
19 Bonpo Charms 51 Four Protective Animals Flag
20 Buddhist Charm 52 Great Wind Horse Flag
21 Buddhist Terma Charm 53 Banner of Victory Flag
22 Buddhist Charm 54 Lotus Banner of Victory Flag
23 Bonpo Charms 55 Umbrella Banner of Victory Flag
24 Buddhist Charms
25 Buddhist Charms VAST LUCK CHARMS
26 Bonpo Charms 56 Vast Luck Scepter Charm
57 Great Vast Luck Scepter Charm
ARCHAIC SYLLABLES 58 Vast Luck Elephant Charm
27 Buddhist Protection Flag
AUSPICIOUS EMBLEMS
28 Buddhist Seed Syllables
29 The Mani Formula 59 Auspicious Emblems and Dharani
3° Mystic Monogram 60 The Eight Auspicious Emblems
31 Mystic Monogram 61 Auspicious Emblems
32 Mystic Monogram 62 Bonpo Auspicious Wheel
33 Mystic Monograms 63 Bonpo Auspicious Swastika
xxxii TIBETAN TANTRIC CHARMS AND AMULETS

64 Bonpo Auspicious Elixir Jar STUPAS

65 Bonpo Auspicious Conch
66 Bonpo Auspicious Lotus 103 Buddhist Stupa Charm
67 Bonpo Auspicious Endless Knot 104 Bonpo Stupa Charm
68 Bonpo Auspicious Umbrella 105 Buddhist Purificatory Stupa
69 Bonpo Auspicious Fish
RGURATNECHARMSAND
THE UNNERSE AMULETS

Mandala ofthe Universe 106 Wealth Charm

70
71 Great Mandala of the Universe 107 Charm Against Animals and Thieves
Mandala ofthe Universe 108 Charm Against Wild Animals
72
Simple Mandala ofthe Universe 109 Charm Against Dog Bite
73
110 Charm Against Dog Bite
III Animal Charm
THUNDERBOLT SCEPTERS 112 Animal Charm
74 Crossed-Scepter Wheel 113 Bonpo Circular Animal Charm
75 Scepter Charm 114 Running-Boar Animal Charm
76 Ribboned Scepter Charm 115 Circular Eagle Charm
77 Simple Crossed-Scepter Charm 116 Circular Eagle Charm
78 Crossed-Scepter Hum Charm 117 Circular Animal Charm
79 Crossed-Scepter Pilgrimage Charm 118 Charm Against Stillbirth
119 Charm Against Stillbirth
120 Sickness Charm
ABSTRACT AMULETS
121 Charm Against Stillbirth
80 Sun and Moon Charm 122 Complex Charm Against Stillbirth
81 Protective Charm 123 Buddhist Victorious Sword Protection
82 Protective Charm 124 Bonpo Victorious Sword Protection
83 Protective Charm 12 5 Protection of 16 Weapons
84 Birth Charm 126 Life-Hand Protection

ELEMENT PROTECTORS CHARMS AND AMULETS

AGAINST DEMONS
85 Male Sky Protector
86 Female Earth Protector 127 Charm Against Madness
128 Charm Against a Demon
EFRGY RGURES 129 Scorpion Charm Against Demons
13° Scorpion Charm Against Demons
87 Two Buddhist Effigies 131 Great Scorpion Charm Against Demons
88 Two Bonpo Effigies 132 Great Scorpion Wheel of Padmasambhava
89 Two Buddhist" Greater" Effigies 133 Demon-Binding Charm
90 Five Ritual Stakes 134 Demon-Binding Charm
91 Male and Female Effigies 135 Demon-Binding Charm
92 Two" Greater" Effigies 136 "Fiendess" Demon-Binding Charm
93 Cattle and House Effigies 137 Love Charm
94 Seven Nyingmapa Ritual Stakes 13 8 Disease-Binding Charm
95 Effigy ofthe Deceased 139 Demon-Binding Charm
96 Effigy ofthe Deceased 14° Bonpo Demoness-Binding Charm
97 Bonpo Effigy ofthe Deceased 141 Disease-Binding Charm ofa Yogi
98 Bonpo Effigy of the Deceased 142 Great Disease-Binding Charm
99 Buddhist Effigy ofthe Deceased 143 Demon-Binding Cha;m
100 Buddhist Effigy ofthe Deceased 144 Demon-Binding Charm
101 Buddhist Nam~Card Effigy 145 Disease-Binding Charm
102 Buddhist Name-Card Effigy· 146 Disease-Binding Charm
 LIST OF ILLUSTRATIONS XXX111

PROTECTIVE AND TUTELARY 19° Bonpo Empowerment Wheel

CHARMS AND AMULETS 191 Greater Bonpo Empowerment Wheel
Hayagriva Protective Charm 192 Bonpo Protective wheel
147
148 Protective Knife 193 Bonpo Protective wheel
Protective Scepter 194 Bonpo Demon-Expelling Wheel
149
Small Protective Charm 195 Life-Protection Wheel
15°
Syllabic Charm 196 Avalokiteshwara Protection Wheel
151
152 Great Hayagriva Knife Charm 197 Buddhist Protection Wheel
Wheel oj Hayagriva 198 Hayagriva Protection Wheel
153
Wheel oj Chandamaharosana 199 Avalokiteshwara Empowerment Wheel
154
Tantric Tutelary Deity 200 Protection Charm Wheel
155
Dragon Protector 201 Empowerment Charm Wheel
15 6
Lion Protector 202 Great Empowerment Charm Wheel
157
15 8 Chandamaharosana Charm 2°3 Chojur Lingpa Treasury Wheel
159 Lion Protector oj 64 Squares 2°4 . Empowerment Wheel oj the Lord ojDeath
160 Lion Protector oj 196 Squares 2°5 Great Empowerment Wheel ojthe Lord oj Death
Elephant Wheel 206 Scorpion Empowerment Protection Wheel
161
162 Bonpo Garuda Charm 207 Great Voidness Treasury Empowerment Wheel
Greater Bonpo Garuda Charm 208 Great Voidness Expelling and Empowerment
16 3
Great Buddhist Garuda Wheel Treasury Wheel
164
)65 Buddhist Garuda Rain Wheel 209 Empowerment Wheel ojthe Vajrayana
210 Bonpo All-Purpose Protection Wheel
TIME-WHEEL DIAGRAMS 211 Bonpo Protection Wheel
212 Bonpo Garuda Protection Wheels
166 Geomantic Calendar Charm
21 3 Bonpo Protection Wheel
167 Geomantic Calendar Chart
21 4 Two Bonpo Dharani Wheels
168 Auspicious Divination Chart
21 5 Two Bonpo Syllable Wheels
LAMA WHEELS 216 Buddhist Syllable Wheel
21 7 Buddhist Syllable Wheel
169 Lama Wheel 218 Small Buddhist Syllable Wheel
17° Greater Lama Wheel 21 9 Small Buddhist Syllable Wheel
220 Two Syllable Wheels
PROTECTION AND EMPOWERMENT
221 Ancient Syllable Wheel
WHEELS
222 Great Buddhist Wheel oj the Lamas' Hearts
171 Buddhist Protective Wheel 223 Great Buddhist Wheel oj the Lamas' Hearts
172 Two Bonpo Protective Wheels 224 The Lamas' Hearts Wheel with Seed Syllable
173 Bonpo Protective Wheel Affixed
174 Bonpo Protective Wheel
175 Bonpo Sickness Protection CHARM MANUAL
176 Great Bonpo Protector Wheel 225
177 Great Vajrasattva Empowerment Wheel & Great Treasury Charm Manual ojAll Seed
178 Chandamaharosana Empowerment Wheel 226 Syllables
179 Wheel oj 14 Syllables
180 Jambhala Empowerment Wheel TREASURY WHEELS AND
181 Elixir-Jar Empowerment Wheel PROTECTIVE MANDALAS
182 Buddhist Purificatory Wheel 227 Great Karma Lingpa Treasury Wheel
18 3 Bonpo Purificatory Wheel 228 Mandala oj Auspicious Emblems and Syllables
184 Buddhist Protection Wheel 229 Great Treasury Mandala ojAuspicious Emblems
18 5 Buddhist Lotus Wheel and Syllables
186 Great Protectress Wheel 23° Great Dhyani-Buddha Protedive M~ndala
187 Great Voidness Empowerment Wheel 23 1 Great Protective Mandala ojthe Savioress Tara
188 Bonpo Wealth Wheel 23 2 Great Treasury Mandala ojthe Bodhisattva
189 Bonpo Wealth Wheel ojAuspicious Emblems Samantabhadra
I. BUDDHIST PROTECTION

Inscribed with the invocations of the Compassionate

Savior Avalokiteshwara, the Lotus-Guru
Padmasambhava, the Enlightened Buddha and the
tantric form ofVajrasattva. The mantras: (1) om-mani-
padme-hum, (2) om-ah-hum-vajra-guru padma-siddhi-hum,
(3) sarva-tathagata-hrdaya, (4) anu-gate-om-ka-rum-trum
gi-ni-swaha, (5) om-vajra-sattva-ah, (6) om-vajra-sattva-
hum. Woodblock from Yangser monastery, Nyisal,
Dolpo, N.W. Nepal. 10.5 x 24.0 em.

2. BONPO PROTECTION

Inscribed with the invocations of the Bonpo savior

Shenrab, repeated thrice. The mantra: om-matri-muye-
sale-duo Woodblock from Samling monastery, Phijer,
Dolpo, N.W. Nepal. 9.0 x 14.5 em.
3. BUDDHIST PROTECTION 7. BUDDHIST SPELL

Inscribed with five repetitions of the invocatory spell Inscribed with transform~tory invocations in the form
(dharani) of the Enlightened One, Gautama the ofa spell (dharani) used for binding demons, particular-
Buddha. The mantra: om-mune-mune-maha-mune- ly of time. The mantra: ga-ga-ga-ga-ga-ga-ga-ga-snyen-
sakya-mune-ye-swaha. Woodblock from Solo Kumbu, snyen-snyen-snyell-chur-chur-chur- chur-dus-dus-dus-dus-
N.E. Nepal. 5.0 x 9.5 cm. sod-sod-shi-nag-kal-raksa-rawa-da. Woodblock from E.
Nepal. 1.3 X 20.0 em.
4. BUDDHIST PROTECTION
8 & 9. TWO BONPO SPELLS
Inscribed with 12 repetitions of the invocatory spell
(dharani) of the Compassionate Savior Bodhisattva Inscribed with invocations from Bonpo sutras. Ini-
Avalokiteshwara. The mantra: om-mane-padme-hum tially there is the formula ah-om-hum, which is equated
with hri added at the end of the last repetition. W ood- with the three Transformation Bodies (trikaya) of
block from Solo Kumbu, N.E. Nepal. 3.4 x 17.0 cm. Shenrab, the founder of the Bonpo sect. The meaning
of the text is obscure and archaic. Probably used for
5. BUDDHIST PROTECTION inserting into prayer wheels and putting into images
as rites of consecration. Two sides of a woodblock
Inscribed with 14 repetitions of the invocatory spell from Sarnling monastery, Phijer, Dolpo, N.W. Nepal.
(dharani) of the All-Powerful Savior Bodhisattva 1.2 X 22.0 cm./1.2 x 19.0 cm.
Vajrapani. The mantra: om-vajra-pani-hum. Wood-
block from Solo Kumbu, N.E. Nepal. 3.8 x 16.5 cm. IO. BUDDHIST SPELL

6. BONPO SPELL Inscribed with invocations from Buddhist Mahayana

sutras, in particular three mantras of tantric deities.
Inscribed with transformatory invocations in the form Along the center five pairs of eyes emerge from the
of a spell (dharani), probably an extract from a text. wrathful invocation. Probably used for inserting into
The mantra: om-par-chig-chig-go-go-na-na-na-na-thub- prayer wheels and putting into images during the rites
thub-ye-swaha. Woodblock from Sarnling monastery, of consecration and empowerment. Woodblock from
Phijer, Dolpo, N.W. Nepal. 2.3 X 21.0 cm. E. Nepal. 1.2 X 18.5 cm.
~...-- -] tifl • irliiiQ7-'- C5';-:;ac'£~;;"~;;§'C~Wt4'if
"oM" aM 17*.' 7Isq'kWl_§~~· ~

..%~~~~1Jl~ )Jj(c\~~~tl~~fU1~~i
.. .

~; ",,,,~~~,,,,~~q~~q~t\~~~~~f
- - ., . 7

·~"U"ib!a~~~~~~'\~~~~~~~~~~~I.'
8

.~"It~~~~'~Z\.~'JSV~~~~~~~'~~~d\~~~~~
.._. . . . ~ -':teo .. NE. .. • . _ ...---= UU4LC.- __ I ....,. 9 .
II to 26. EDIBLE CHARMS astery, Phijer, Dolpo, N.W. Nepal. 4.5 X 8.5 cm./
0.6 X 4.5 cm./4.0 X 7.2 cm.
Edible charms (Tib: za-yig) were quite common in 16. Magic square. Edible charm, sometimes used for
both Tibet and ancient India. The Atharva Veda lists divination. Darjeeling, N.E. India. 3.0 X 3.0 cm.
many formulae for preparing edible charms for the 17· Charm for printing on the stomach of a sick
efficacious curing of various diseases. In the Tibetan person. From Khams, E. Tibet. 2.9 X 3.8 cm.
tradition, probably derived wholly from Indian 18. Buddhist charm. From Hrap monastery, Namdo,
sources, each disease has an edible charm specific for it, Dolpo, N.W. Nepal. 2.8 X 5.3 cm.
generally consisting of mystically revealed or "dis- 19. Bonpo charms. From Samling monastery,
covered" (Tib: terma) compendiums of potent seed Phijer, Dolpo, N.W. Nepal. 3.8 X 4.4 cm.
syllables (bija-mantra) arranged in particular orders, 20. Buddhist charm. From Hrap monastery,
printed or written with specially prepared inks (of Namdo, Dolpo. N.W. Nepal. 3.8 X 6.0 cm.
saffron, blood, lampblack, minerals, etc.) and activated 21. Buddhist charm for printing over the heart of a
by the appropriate rites and observances. Edible sick person. A terma. From Khams, E. Tibet. 2.4 X
charms usually are in the form of columns of seed 2.6cm.
syllables, often quite unpronounceable and untrans- 22. Buddhist charm. From Hrap monastery,
latable as language, yet quite obviously not witho.ut Namdo, Dolpo, N.W. Nepal. 1.0 X 4.6 cm.
sense or structure. In fact it is among charms of this 23. Bonpo charms for" conferring victory and the
sort that one occasionally finds truly revealing corre- curing of any disease." From Samling monastery,
lations with the sound forms of archaic Sanskrit and Phijer, Dolpo, N.W. Nepal. 2.1 X 15.4 cm.
the early Indian scripts such as those of the Brahmi and 24. Buddhist charms, archaic seed syllables and a
Lichchhavi periods. It is this fact, in particular, which lotus design. The seed syllables are used for inserting
points to the Indian origin of such charms. On some in the center of protective amulets (of a mandala
occasions charms were printed directly onto the outside form) and also as specifics for the curing ofparticular
of the body, over the affected organ. Examples ofsuch diseases. From Solo Kumbu, N.E. Nepal. 3.1 X
charms are those numbered 17 and 21, which were to 15.7 cm.
be utilized in sicknesses of the stomach and heart, 25. Buddhist charms. From Solo Kumbu, N.E.
respectively. References have been made by 1. A. Nepal. 3.1 X 22.0 cm.
Waddell (in his Buddhism oj Tibet, p. 401) to similar 26. Bonpo charms and archaic seed syllables,
charms used by reflecting the letters in a mirror that is possibly in the now lost Shang-shung Bonpo script
washed over with beer or water; the liquid being of the time prior to the introduction of Buddhism in
drunk is said to contain the reflected letters. Tibet. Many of the other syllables on this block show
I I & 12. Buddhist charms. From Hrap monastery, extremely complex phonetic values, quite unpro-
Namdo, Dolpo, N.W. Nepal. 2.4 X 7.5 cm./2.2 X nounceable yet filled with potentiality. From Sam-
3·9cm. ling monastery, Phijer, Dolpo, N.W. Nepal. 4.5 X
13, 14 & 15. Bonpo charms. From Samling mon- 20.0 cm.
14
27. BUDDHIST PROTECTION FLAG

This charm of extremely unusual form is constructed

as a flag of protectioQ. It is inscribed all around with
powerful invocations (dharanis) extracted from Ma-
hayana texts, enclosing a central rectangular space
filled with nineteen seed syllables of the archaic Indian
form. These syllables are to be found in the text known
as the Lama-Gong-wa Dus, which was derived from an
ancient Indian "treasure" treatise (terma). It is rare to
£od such symbols portrayed on a flag or banner, as
they are generally considered too potent for ordinary
eyes. Woodblock from E. Nepal, possibly Sherpa.
14.2 x 23.0 ern.

28-. BUDDHIST SEED SYLLABLES

Seed syllables of this archaic form are much treasured

as dharanis by Tibetans. They are considered to be all-
powerful as protection against ill fortune and sick-
nesses ofall kinds. Generally they are used to empower
protective amulets and for the consecration of images.
Woodblock from E. Nepal. 1.6 x 8.0 em.
29. THE MANI FORMULA .a flaming sun. An aureole sanctuary behind encloses
the central structure. Woodblock from N.E. Nepal.
The protective formula (dharani) ofthe Compassionate 5.5 x 8.0 em.
Bodhisattva Avalokiteshwara. It is known as the Mani
Qit: jewel) mantra, here inscribed in the ancient Indian 32. MYSTIC MONOGRAM
Ranja or Lantsa characters of about the sixth centurY.
This mystic phrase has been translated as "Om! The From out ofa seven-petaled lotus there emerges a forI1l
Jewel in the Lotus! Hum!" It expresses the essence of composed of ancient Indian seed syllables which
the tantric path of Vajrayana. The mantra: om-man i- produce a monogram. Above are the crescent moon
padme-hum. Woodblock from Khams, E. Tibet. and sun, symbols of the subtle sound of the mantra.
5.6 x 18.1 em. Flames surround and enclose the central structure,
which here appears as a yantra. Woodblock from
30. MYSTIC MONOGRAM Yangser monastery, Nyisal, Dolpo, N.W. Nepal.
9.4 x 13.5 em.
Seed syllables (bija-mantra) of ancient Indian origin are
here combined together to form an All-powerful 33. MYSTIC MONOGRAMS
Auspicious Monogram of exqujsite calligraphy, used
as a household protection, to be printed once a year, From out ofa roughly executed ten-petaled lotus there
Woodblock from Selong monastery, Solo Kumbu, emerges a central Auspicious Monogram composed of
N.E. Nepal. 5.9 x 12.2 em. ancient Indian seed syllables. Above there is a double
crescent moon and a flaming sun. At either side are to
31. MYSTIC MONOGRAM be seen other monograms of a similar origin. An
aureole encloses the whole, a sun and moon to the left
From out of a seven-petaled lotus there emerges a and right indicate the cosmic scale of'this composition.
complex Auspicious Monogram composed of ancient Sherpa woodblock from N.E. Nepal. 10.0 x 17.5 em.
Indian seed syllables. Above are the crescent moon and
L-.....- - - - - - 3°
34. MONOGRAM OF THE ALL-POWERFUL moon (the sound 0) and a flaming sun (the sound M).
TEN To the right of these is a medicinal fruit of the myro-
balanfarnily (Tib: amra), to the left a Wheel of Law
From a five-petaled lotus there emerges a fine Auspi- (dharma-chakra), the symbol of the Buddhist teachings.
cious Monogram composed of ten syllables of the The whole is enclosed by a double aureole sanctuary
ancient Indian Lantsa script. The Tibetan name of this within a rectangular form. At the four comers are the
structure is nam-chu wang-den, meaning the All- names ofthe four Protective Animals: snow lion, tiger,
powerfUl Ten, which refers to the ten seed syllables mythical bird (garuda) and dragon. Woodblock from
which comprise the monogram. These syllables con- N.E. Nepal. 14.1 x 21.0 em.
sist of eight consonants, Y, R, V, L, M, S, K and H, NOTE: The symbolism of the All-PowerfUl Ten has
together with two vowels, 0 and U. The eight con- been extensively dealt with by P. H. Pott in his ex-
sonants, sometimes reduced to seven by combining K cellent book Yoga and Yantra (Leiden, 1966), pp. 57-61.
and S (in which case the whole is called the Seven Among the facts that he has unearthed are the con-
Letters), are shown in contemporary Tibetan Uchen nections between this monogram and the great teach-
script in a column to the right of the main monogram. ings of the Kalachakra Tantra. Dr. Pott tells uS: "The
The consonants combined with the vowel A and sign of the All-PowerfUl Ten consists of seven letters
ending M are the seed sounds of the Great Elements and three symbols: sun, moon and flame. If we con-
(mahabhuta): yam for the ele~ent Air, ram for the centrate on this composition and on the colors of the
element Fire, vam for the element Water, lam for the different letters, we can see that the correspondence
element Earth, ham for the element Space. These with the bijis of the chakras in the satchakra system is
sounds are connected to the subtle centers (chakra) of surprisingly close." The Sanskrit name for the mono-
the yoga body, and are meditated upon for bringing gram is dasaksaro vasi. It is said that without a knowl-
about an inner transmutation. To the left ofthe mono- edge of this composition the understanding of the first
gram is a column with the tantric dharani om-ah-hum, book of the Kalachakra (Cycle of Time) is quite
symbolising the Body, Speech and Mind of the En- impossible.
lightened One. Above, at the center, are the crescent
34
35. MONOGRAM PRAYER FLAG

Within an oblong enclosure is an Auspicious Mono-

gram ofseven syllables ofIndian origin. Outside are six
rows of invocatory phrases (dharanis) of (I) the En-
lightened Buddha, (2) the Wisdom Bodhisattva
Manjushri, (3) the Original Buddha Realms and (4)
an Auspicious Wish. At the four corners are the
names ofthe Protective Animals. The whole is enclosed
within an oblong form. The mantras: (I) om-mune-
mune-maha-mutie-ye-swaha, (2) om-a-ra-pa-tsa-na-dhi,
(3) om-ah-hum-he-ho, (4) shu-bham. Woodblock from
N.E. Nepal. 16.2 x 18.2 em.
36. EMPOWERMENT CHARM

The three potent seed syllables om-ah-hum, the em-

powerment of the Body, Speech and Mind of the
Buddhas. Also symbolic of the three Transformation
Bodies (trikaya) of the experience of meditation.
Woodblock from N.E. Nepal. 3.8 x 5.0 em.

37. BUDDHIST PROTECTIVE PRAYERS

Within an aureole enclosure, shaped rather like a

tombstone, the "source mantra" om at the apex and
underneath I I lines of potent but corrupt invocations
(dharanis), each ending with the "oblation mantra"
swaha. The last line of mantras reads adhi-sha-ta
te-hum-hum-hum-hum-phat. In the Indian tradition
hum is the "undefined, void, wrathful." Phat is the
weapon, the astra-bija, which can destroy anything.
$perpa woodblock, E. Nepal. 10.5 x 18.2 em.

38. HOUSEHOLD PROTECTION

Under an Auspicious Banner, with scroll motifs and

offering scarves at either end, a potent Vajrayana
mantra invokes the Spell Goddesses (pancha-raksa) for
protecting a household. Along the bottom are two
lines of benediction, extracted from a Buddhist text.
The mantra: om-padmo-ushnisha-vimale-hum-phat.
Woodblock from Rumtek Kargyupa monastery,
Sikkim. 8.2 x 27.0 em.
__.-.-_.--- 37
39. HOUSEHOLD PROTECTION

Within a simple double-aureole enclosure, a potent

Vajrayana mantra invokes the goddess Varahi for
protecting a household. Along the bottom are two
lines of benediction. The mantra: om-ha-nu-pha-sha-
bha-ra-he-ye-swaha. .Woodblock from Sandul mon-
astery, outer Dolpo, N.W. Nepal. 5.7 x 14.7 cm.

40. HOUSEHOLD PROTECTION

Within a simple oblong enclosure, a potent Vajrayana

mantra invokes the Spell Goddesses for protecting a
household. Along the bottom are two lines of bene-
diction. The invocation is that of Ushnishavijaya, an
emanation of the dhyani-Buddha Vairocana, who
protects against all calamities. The mantra: om-padmo-
ushnisha-vimale-hum-phat. Woodblock from Sandul
monastery, outer Dolpo, N.W. Nepal. 7.6 x 24.0 cm.

41. HOUSEHOLD PROTECTION

Within a simple double-oblong enclosure, a Vajrayana

mantra of the Ushnishavijaya-dharani, a tantric Spell
Goddess invoked for the protection of a household.
The mantra is corrupt since here it lacks the initial letter
ofthe name of the goddess. Underneath are the power-
ful seed syllables om-hum-hram-hri-ah. Woodblock
from Thangboche monastery, N.E. Nepal. 4.6 x
24·4 cm .
39
42. GREAT GUARDIAN FLAG

Within a double-aureole sanctuary, resting on a

seven-petaled lotus, is a series of seed syllables and
invocations in 12 lines ofTibetan script. Along the top
is the powerful bija-mantra, hum, repeated four times.
Then there are the names of the four great Guardian
Kings (Skt: chatur-maharaja) ofthe quarters, who guard
the heavens from the attacks of the outer demon
beings. These Guardian Kings-(I) Dhritarashtra, the
white Guardian of the East, (2) Virudhaka, the green
Guardian of the South, (3) Virupaksha, the red Guard-
ian of the West, and (4) Vaishravana, the yellow
Guardian of the North-are respectively the kings of
the Gandharvas, Kumbhandas, Nagas and Yakshas, all
various classes of minor gods and genii, who are par-
ticularly to be blamed for human calamities. Each
name is invoked with the prefix om and suffix ya-swaha,
in accordance with Indian tradition. Following the
names of the Guardian Kings is an invocation of the
Hierarchs ofthe Karmapa Black Hat sect, starting with
Dusum Khyenpa. In between each two names, in
order, are the potent seed syllables om, ah, hum, hri and
kye (the meditation mantra for the Karma-Kargyupa
sect). Finally there is the dharani om-sutra-tishta-vajra-
ye-swaha. Woodblock from Thangboche monastery,
N.E. Nepal. 21.0 x 36.3 cm.
J .
43. FLAG OF PADMASAMBHAVA

Within a double oblong frame, surrounded by Bud-

dhist prayers, mantras and dharanis, is the central figure
ofthe Lotus-Guru Padmasambhava, the founder ofthe
N yingmapa sect in Tibet. He is shown having emerged
from, and seated upon, a five-petaled lotus, wearing
traditional robes and hat, holding a scepter (vajra) , skull
bowl (kapala) and trident staff (trisul-khatvanga) , with
an aureole behind. The mantras on this prayer flag are
typical of those employed for such a usage. They
are: (I) om-wagishwari-mum (the spell of yellow
Bodhisattva Manjushri), (2) om-mani-padme-hum (the
Mani mantra of Bodhisattva Avalokiteshwara), (3)
om-vajra-pani-hum (the dharani of the Bodhisattva
Vajrapani), and then (4) om-ah-hum-vajra-guru-padma-
siddhi-hum (the mantra of the Lotus-Guru Padmasam-
bhava), repeated over and over again for the rest of
the prayer flag. At the four corners are the names of
the Protective Animals: lion, tiger, bird and dragon.
Woodblock from Lang monastery, Phijer, Dolpo,
N.W. Nepal. 19.7 x 27.3 em.
45. BUDDHIST SAVIORESS FLAG

Within an oblong frame we see the central figure ofthe

Buddhist Savioress Tara (Tib: Do/ma), the great God-
dess of Mercy. Here she is in the most popular of her
21 forms, the one known as Green Tara (Tib: Do/-
jang), seated in an easy posture on a five-petaled lotus
throne, wearing elaborate robes and ornaments, hold-
ing a lotus flower in one hand and giving the "boon-
bestowing" gesture with the other. Her face is beauti-
ful, with the" wisdom eye" clearly visible. Behind her
are a double aureole and a halo. The sun and moon are
seen in the sky above, and two piles of "wish-
granting" gems at either side. Underneath the icon is
the invocatory mantra (dharani) of Green Tara,
written in Tibetan script. The mantras: (1) om-tare-
tuttare-ture-swaha and (2) tare-tare-tare. Woodblock
from Sikkim. 12.4 x 16.2 cm.
46. AVALOKITESHWARA FLAG

An extremely fine prayer-flag design showing the

Bodhisattva Avalokiteshwara in the popular form with
I I heads and eight arms, holding a lotus flower, bow
and arrow, elixir jar, Wheel of Law and rosary, wear-
ing elaborate ornaments and robe, standing on a seven-
petaled lotus, an aureole behind. To the right is the
wrathful form ofthe Bodhisattva Vajrapani, and to the
left a peaceful Bodhisattva Manjushri. Below, front,
are offerings of a conch shell, mirror, cymbals and
flowers, which are symbolic of the Excellent Senses
(body, sound, smell, sight). Above, to the right and
left, celestial beings offer oblations alongside the sun
and moon (the latter shown with a hare seated on it).
Along the top are three repetitions of the dharani of
Avalokiteshwara, om-mani-padme-hum, written in the
ancient Lantsa script of India.
Avalokiteshwara, the Lord of Mercy (Mahakaruna),
is considered to be the spiritual son of the dhyani-
Buddha Amitabha, the red meditative Buddha of
Infinite Light, who dwells in the West; Amitabha is
shown in this icon as the topmost head of the II.
Avalokiteshwara is considered to be the embodiment
ofmercy and compassion, and is always willing to help
suffering humanity. Thus this Bodhisattva became very
popular among Tibetans, who constantly mutter his
seed mantra and take refuge in his name. The lineage of
Dalai Lamas are considered to be incarnations of this
Bodhisattva, whose palace in the heavens was called
Potala. Woodblock from Nepal, after a Tibetan
version. This may be printed as a prayer flag, house
protection or personal protective charm. 21.7 x
24.3 em.
· . ·46
47. BONPO WIND HORSE FLAG

A Bonpo prayer flag of the Wind Horse variety, called

lung-ta in Tibetan, generally printed on paper or cloth
and scattered to the winds from a mountain pass or
hill. It is believed that such an action will increase luck
and prosperity for the months ahead. The horse is
shown with a flaming jewel (Tib: norbu) on the saddle.
At the four comers are the names of the Protective
Animals: snow lion, tiger, garuda (mythical bird) and
dragon. The mantras: (I) ah-om-hum-ram-dsa, (2)
ah-aah-kar-sale-od-ah-yang-om-du, (3) om-ma-ma-mer-
mer-ye-swaha, (4) om-ma-ma-sal-sal-ye-swaha, (5) om-
ma-ma-pel-pel-ye-swaha, (6) om-ma-ma-yer-yer-ye-swaha,
(7) om-ma-ma-Iam-Iam-ye-swaha. Then: .. Let the deities
and the giver of this flag prosper!" Woodblock from
Samling monastery, Phijer, Dolpo, N.W. Nepal.
9.8 x 14.0 em.

48. BUDDHIST WIND HORSE FLAG

A Buddhist prayer flag of the Wind Horse variety.

At the comers are the names ofthe Protective Animals.
The mantras: (I) om-wagishwari-mum (dharani of
Manjushri), (2) om-mani-padme-hum (dharani of Avalo-
kiteshwara), (3) om-vajrapani-hum (dharani of
Vajrapani), (4) om-ah-hum (the Three Bodies), and (5)
om-amarani-tsiwante-ye-swaha (dharani of Amitayus).
This print is unusual in that it has the seed syllable ba
on the saddle, together with an unclear invocation.
Woodblock from Yangser monastery, Nyisal, Dolpo,
N.W. Nepal. 10.9 x 15.9 em.
49. BUDDHIST WIND HORSE FLAG

Here the ornately saddled and harnessed horse bears

six flaming jewels. At the corners are the names of the
Protective Animals. As well as mantras the flag con-
tains a passage asking the invoked deities for pros-
perity, with a space left for the birth year of the flag
offerer to be filled in. The mantras: (1) om-wagishwari-
mum (Manjushri), (2) om-mani-padme-hum (Avalo-
kiteshwara), (3) om-vajrapani-hum (Vajrapani), (4)
om-marani-tsiwante-ye-swaha (Amitayus), (5) om-tare-
tuttare-ture-swaha (Green Tara) and (6) om-bhrum-swaha
(seed syllable ofpower). Woodblock from N.E. Nepal.
11.0 x 15.8 em.

50. BUDDHIST WIND HORSE FLAG

At the corners are the names ofthe Protective Animals.

The script is unclear on this old woodblock, but the
mantras seem to be basically the same as in examples 48
and 49. From N.E. Nepal. 11.1 x 16.0 em.
o
V")
51. FOUR PROTECTIVE ANIMALS FLAG

These are the animals invoked at the corners of the

Wind Horse flag: the snow lion, tiger, mythical bird
(garuda) and dragon. They are symbolic of four kinds
of fearlessness, and are considered potent guardians
and protectors. Woodblock from Khams, E. Tibet.
12.0 x 13.3 cm.
52. GREAT WIND HORSE FLAG

Prayer flags of this kind are either cast to the wind

from high places, to bring good luck and prosperity, or
are sewn as small flags or long banners. These are then
ceremonially mounted on the roofs of houses, mon-
asteries or mountain passes. During the rites food
offerings are thrown in the four directions and to the
earth deity..There is ilsually great merriment to the
shouts of So! So! ("Take! Take! "), and quantities of
beer are drunk. On this example the mantras are those
of, the Bodhisattvas Manjushri, Avalokiteshwara and
Vajrapani, the Long-Life Buddha Arnitayus and the
Lotus-Born Guru P~dmasambhava (whose mantra is
om-ah-hum-vajra-guru-padma-siddhi-hum) . Woodblock
from Yangser monastery, Nyisal, Dolpo, N.W.
Nepal. 21.4 x 30.8 cm.
53. BANNER OF VICTORY FLAG immortality; Twin Fishes (matsya) , often considered
to be symbolic of psychic energy; and Honorific
A fine Buddhist prayer flag of the type known as Umbrella (chatra), symbol of attainment.
Banner of Victory (Tib: gyaltsen-tsemo), an extended The Glorious Offerings refer to presents given to
form of Wind Horse. It shows, within a large oblong Gautama Buddha by disciples and gods shortly after
outer form, a central framed representation of a his Enlightenment. They are the Conch (given by
Wind Horse galloping across the countryside bearing Indra, ruler of heaven), the Mirror (given by the
flaming "wish-granting" jewels on the saddle. At the goddess of light), the Intestinal Stones (given by the
comers are the Protective Animals. To the left and king of elephants), the Casket of Curds (given by a
right are two columns showing the eight Auspicious farmer's daughter after a long period of fasting),
Emblems (Skt: astha-mangala) and the eight Glorious Vermilion (given by Aditya, the king of stars), Bilwa
Offerings (Skt: astha-nidhi), respectively. Fruit (given by Brahma), Darwa Grass (given by a
The Auspicious Emblems are important symbols, grass seller called Mangala) and White Turnips (given
which traditionally appeared on the feet of Gautama by Bodhisattva Vajrapani).
Buddha. They were often to be seen on early repre- The main body of the flag is covered by 3I rows of
sentations ofthe footprints ofthe 13uddha.1n particular invocatory dharani formulae, interspersed with extracts
they have an astrological significance, indicating a from Buddhist texts. Such Luck Flags of Victory are
particularly potent form of auspicioushess. They are believed to increase prosperity, preserve health, bestow
the Wheel of Law (dharma-chakra) , symbol of the wisdom and aid the liberation of the individuals who
Buddhist teachings; Victorious Banner (dhvaja), sym- offer them, as well as blessing the community as a
bol ofpower and conquest; Lucky Diagram (shrivatsa), whole. They are generally placed on the roof of a
sometimes called Endless Knot or Intestines of Lord monastery, chieftain's house, places of pilgrimage,
Buddha, symbol of unity; Conch-Shell Trumpet important bridges, high trees or at the entrance of
(sankha), symbol of victory; Lotus (padma), symbol of villages. Woodblock from Solo Kumbu, N.E. Nepal.
spirituality; Elixir Vase (kalasha) , symbol of potent 24.1 x 32.6 em.
54. LOTUS BANNER OF VICTORY FLAG

Resting upon a seven-petaled lotus is this great Banner

of Victory prayer flag. At the center is the Wind
Horse. The text is cont~ined within an oblong frame,
outside of which is an aureole-shaped enclosure with
scroll motifs at the top. At either side are representations
of the Auspicious Emblems and Glorious Offerings
with the addition of flaming jewels and miniature
Protective Animals. At the apex is an Honorific
Umbrella (chatra), under which is a design incorpora-
ting the Auspicious Emblems, with the Twin Fishes
shown emerging from the Lotus. At either side are two
other Umbrellas, the symbols of honorific dignity.
The inscription, in 19 lines, begins with the seed
sy~able kye, followed by a scriptural extract and the
wish for prosperity, good luck, health, happiness and
auspiciousness. It ends with the dharanis of Yellow
Manjushri, Avalokiteshwara, Vajrapani, Green Tara
and Amitayus. Generally the text is corrupt. Sherpa
woodblock from E. Nepal. 18.4 x 26.5 cm.
NOTE: It is possible that the artist has here confused
the Glorious Offerings (shown in the columns) with
the Seven Royal Badges, which are a different set of
auspicious symbols comprising Elephant's Tusks,
Precious Earrings, Flaming Jewel, etc.
55. UMBRELLA BANNER OF VICTORY
FLAG

An unusual Buddhist prayer flag ofthe great Honorific

Umbrella (chatra), a form of Victory Banner. Within
an outer oblong frame, enclosed by an aureole-shaped
sanctuary, a central design of an Honorific Umbrella
rests upon a lotus of 12 petals. At the corners are the
names of the Protective Animals. The 18 lines of text
begin with an invocation to Sumati, one of 12 dharani
Goddesses of Protection, ending with the potent
syllables hum! hum! Next is the dharani of Sitatapatra,
the Invincible Goddess ofthe White Umbrella (a form
of Aparajita), followed by the powerful mantra
om-dsa-wa-la-dsa-wa-ya I kha-Ja-kha-da I
ha-na-ha-na I da-ha-da-ha I dha-ra-dha-ra I
wi-Jha-ra-wi-Jha-ra I chi-na-da-chi-na-da I
whi-na-dha-whi-na-dha I hum-hum-phat-phat-swaha.
This mantra contains syllables invoking the super-
natural powers (siddhi) such as the "magic sword,"
"treasure-fmding eyes," "disappearing power,"
"power to travel anywhere," etc. The rest of the text,
largely corrupt, asks for good luck, prosperity, health
and happiness. Sherpa woodblock from N.E. Nepal.
21.5 x 27.0 em.
56. VAST LUCK SCEPTER CHARM eight-petaled lotus discs inscribed with seed syllables
and dharanis (these are fully analyzed in the next
This form of charm is derived from the prayer flags. example). Around the outer borders is the "Buddhist
It is known in Tibetan as langpo-topgye, meaning" that creed," repeated over and over:
which makes vast, like the elephant." It is either
Ye-dharma-hetuprabhava
pasted on the walls of monasteries, shrines and houses, Hetun-teshan-tathagato
or-more frequently-worn as a protective charm or Hyavadata-teshan-ca-yo-nirodha
amulet, folded up and sewn into a pouch. It consists of Evamvadi-mahasramanah,
a central crossed-scepter (visva-vajra) design incorpora-
ting a seed syllable (probably hri) of ancient Indian meaning:
origin surrounded by the Amitayus long-life dharani Concerning everything that has a cause
om-amarani-tsiwante-ye-swaha and the wish: "May this The Tathagata Buddha has fully explained,
charm holder attain everlasting life, as symbolized by And he has shown their negation also;
this immutable scepter." At the four points of the This is the doctrine of the Great Teacher!
scepters is the seed syllable bhrum, with other syllables Then there is the wish: "May the life, the body, the
at the sides. Above is an Honorific Umbrella, with the speech, the mind and the power of the holder 'of this
Twin Fishes underneath. The other Auspicious Em- charm be fully protected! May wealth, health and
blems are to be seen to the right, left and below (see the happiness increase! May this guard against illness and
commentary to example 53). At the four corners are bad fortune!" Woodblock from Yangser monastery,
representations of the mythical bird (garuda), peacock, Nyisal, Dolpo, N.W. Nepal. 23.4 x 26.8 ern.
jeweled elephant and jeweled horse, each bearing
57. GREAT VAST LUCK SCEPTER CHARM mantras: "May the power and wealth of this charm
holder be increased as vast as this elephant, and may all
A fine extended form of the Vast Luck charm, but injuries be guarded against!" On the petals: om-mer-
with additions and clearer mantras. The crossed mer-hobana-mer-mer-ye-swaha. Around the outer circle:
scepters are the symbol of the Vajrayana, the Immu-:- om-sarva-dhara-dhara-bara-dhara-wiyu-ye-swaha-sarva
table Path of the Tantras. The eight Auspicious ki!i - kili - maha - ki!i - sarva- bhara - bhura -lam - bhara-
Emblems are- represented surrounding the central sambhara. To the bottom right is an eight-petaled lotus
structure, with the Honorific Umbrella above. To the disc appearing as the body of a horse, containing the
upper left is an eight-petaled lotus disc (Tib: khorlo) following wish and seed mantras: "May the luck and
appearing as the body of the mythical bird and con- spirit of this charm holder be raised through the far-
taining the following wish and seed mantras: "May reaching fleetness of this jewel-carrying horse, and
the life of this charm holder be high, like the flight of may all sickness be protected against!" On the petals:
the celestial Garuda! " On the petals: om-sal-sal- om-Iam-Iam-hobana-Iam-Iam-ye-swaha. Around the
hobana-sal-sal-ye-swaha. Around the outer circle: outer circle: om-sarva-kara-kana-phat-sarva-dhuru-
om-om-sarva-kata-kata-maha-kata-sala-sala gaha-sala-ye- dhuru-na-phat sarva-kata-kata-na-phat-sarva-kili-kili-
swaha / om-ki!i-kili-mi!i-mi!i kuru-kuru-hana-hana-ye- na-phat-sarva-mala-mala-swaha. The central invocation
swaha. To the upper right is an ,eight-petaled lotus disc enclosed by the crossed scepters is the dharani of
appearing as the body of a peacock, containing the Amitayus, the Long-Life Buddha, who usually holds
following wish and seed mantras: "May the body of an elixir jar. It is: om-amarani-tsiwante-ye-swaha,' and in
this charm holder shine like the auspicious peacock!" addition is the wish for" everlasting life of the scepter
On the petals: om-yer-yer-hobana-yer-yer-ye-swaha; symbol." Around the outer edge are the vowels and
Around the outer circle: om-sarva-tathagata-bhiri-bhiri- consonants (a!i-kali) of the Tibetan alphabet, with the
pada-pada-miri-miri sili-sili-ye-phat-sarva-ghata-ghata- "Buddhist creed" formula repeated four times, and
shramana-sarva-tsal-tsal-na-hum-phat. To the bottom other extracted textual quotations. Woodblock trom
left is an eight-petaled lotus disc appearing as the body Solo Kumbu, N.E. Nepal. 31.6 x 33.0 cm.
of an elephant, containing the following wish and seed
~ --"",!. ~ -" ...." - "'...:'

57
58. VAST LUCK ELEPHANT CHARM invocation and seed syllables on the design, though in
most instances unclear. At the four comers are
An unusual form of Vast Luck charm, related to the "wheels" (Tib: khorlo), each containing seed syllables,
previous scepter charm. It shows a central representa-. invocations and auspicious wishes for the protection of
tion of a jewel-bearing elephant with the names of the the charm holder. From top left, in a clockwise
Four Wisdoms on the legs, a central invocation of the direction, these are of eight segments, invoking the
Buddha Dakini (the femininity aspect) and an outer goddess Tarini and the Jewel (ratna) Dakini; five
circle of mantras and the wish that the" health, wealth segments, invoking the water god Varuna and the
and happiness of the charm holder be increased as vast Lotus (padma) Dakini; six segments, invoking the
as the auspicious elephant!" The elephant is within a goddess Kurukulla and the Action (karma) Dakini; and
lotus disc of eight petals bearing invocations of the four segments, invoking another form of the goddess
"enchanting" goddess Kurukulla (who is generally Kurukulla and the Scepter (vajra) Dakini. Around the
portrayed with a bow and arrow of flowers), the god- outer perimeter are scriptural quotations and the
dess Tarini (a form of Green Tara, the Merciful), the expressed wish that the charm be fully effective against
Lotus, Scepter, Jewel and Action Dakinis, and the sickness of "body, speech and mind." The whole is
devas (gods). Outside the lotus disG are the mantras: (1) surrounded by flame designs moving to both left and
om-kuru-kulle-om, (2) om-kuru-kulle-bhrum, (3) om- right. This charm was designed to be worn as a pro-
kuru-kulle-tram, (4) om-kuru-kulle-hri, (5) om-kuru-kulle- tective amulet, either folded and sewn in a pouch or
ah, with the wish for protective blessings of the kept within a precious charm box and worn when
goddess Kurukulla, and the "Buddhist creed." Above, traveling or in need. This charm is known as bangpo
at the center, is a fish with an Honorific Umbrella over topgye-chen in Tibetan. Woodblock from Thangboche
it. The other Auspicious Emblems (Lotus, Elixir Vase, monastery, N.E. Nepal. 35.2 x 36.0 cm.
Lucky Diagram, Wheel of Law, Conch and Banner)
surround the central structure. Each one has phrases of
59. AUSPICIOUS EMBLEMS AND DHARANI

An unusual oblong design depicting the eight Auspi-

cious Emblems interspersed with the well-known Mani
dharani of Bodhisattva Avalokiteshwara, om-mani-
padme-hum, with the syllable hri added once at the
third repetition of six. It is believed that constant
recitation of this potent mantra will help to ultimately
empty the Six Realms of inhabitants, thus enabling all
to escape suffering and enter the various heavens. The
Six Realms are those of the gods (sura), titans (asura),
man (nara) , animals (tiryak) , ghosts (preta) and hell
deJllons (naraka). The artist possibly had this in mind
when he carved six full repetitions on the original
block. The script of the dharani is of the ancient Indian
Lantsa or Ranja variety, similar to example 29.
Woodblock from Solo Kumbu, N.E. Nepal. 17.5 x
38.4 cm.
60. THE EIGHT AUSPICIOUS EMBLEMS

On one split woodblock are representations of the

eight Auspicious Emblems of the Buddhist tradition.
Woodblock from Nepal. 7.4 x 12.4 em.

61. AUSPICIOUS EMBLEMS

A miniature print of the eight Auspicious Emblems on

lotus petals around a circle. Used for inserting into
Bl1ddhist images at the time of their consecration. At
the center seed syllables would be written in specially
prepared ink, such as saffron. Woodblock from
Khams, E. Tibet. 3.0 x 3.0 em.
62. BONPO AUSPICIOUS WHEEL

Examples 62 through 69 constitute an extremely un-

usual set of eight Bonpo Auspicious Emblem charms.
This one is in the form of a wheel (Tib: khorlo). At the
center is a circular ·form enclosing an inscription
invoking the Three Worlds. From this a triangular
structure emerges in the form of three lotus petals,
bearing an inscription ofthe Great Elements. The whole
is enclosed by two concentric circles bearing an in-
vocation to the Honorific Lucky Foot and the Bonpo
root dharani om-matri-muye-sale-du, and this in tum
is enclosed by an eight-petaled lotus bearing the same
dharani, a double concentric circle, representations of
mountains at the four cardinal points, a further double
concentric circle, and piles ofjewels at the four main
and lesser directions. Woodblock from Samling
monastery, Phijer, Dolpo, N.W. Nepal. 23.3 x
23.5 em.
NOTE: The Honorific Lucky Foot seems to relate
this to the Buddha's Footprint (Skt: Buddha-pada)
which was worshipped by the early Buddhists. It is
quite possible that such a concept was later borrowed
by the Bonpos. A further interesting fact is that, in the
important Buddhist tantric text Hevajratantra a
mandala or Mystic Wheel is defined as a "footprint."
63. BONPO AUSPICIOUS SWASTIKA

At the center of this charm banner (Tib: gyaltsen) is a

circular form enclosing an inscription which invokes
the Unchanging Doctrine. From this a reversed
swastika structure emerges in a counterclockwise
direction, enclosing four repetitions of the Bonpo seed
syllables ah-om-hum. The reversed swastika is the
emblem of the Bon religion. Known as yungdrung in
Tibetan, it is generally believed to be a solar symbol.
The swastika is enclosed by two concentric circles
bearing the root dharani om-matri-muye-sale-du, and
the whole design is formed as a Victorious Banner after
the Buddhist tradition. Woodblock from Samling
monastery, Phijer, Dolpo, N.W. Nepal. 15.5 x
20.ocm.
64· BONPO AUSPICIOUS ELIXIR JAR

At the center of this Elixir Jar (Tib: bumpa) charm is a

circular enclosure with an inscription invoking the
Great Beyond. From this there emerges a five-petaled
lotus of a starlike shape, which contains four repeti-
tions of the mantra chig together with phrases of
benediction (the syllable chig can either be read as a
mantra of empowerment or as meaning" one," here
"to become one"). The whole is enclosed by double
concentric circles which bear the root dharani om-
matri-muye-sale-du and the wish that the Elixir Jar
will bring good luck and long life. The outer design is
that of an ornate Elixir Jar, similar to those of the
Buddhist tradition. Woodblock from Samling mon-
astery, Phijer, Dolpo, N.W. Nepal. 18.8 x 23.6 cm.
 65. BONPO AUSPICIOUS CONCH

At the center ofthis Conch Shell (Tib: dung) charm is a

circular enclosure with an inscription invoking the
Three Bodies, with a wish for their acquisition. From
this there emerges a triangular form of three lotus
petals bearing the seed syllables ah-om-hum, which is
itself bound by a circle enclosing the names and
benedictions of the Three Bodies (Tib·: ku-sum). The
whole is enclosed by a circle bearing the root dharani
om-matri-muye-sale-du and the wish that the deity of
the Conch Shell will bring good luck to the wearer of
. the charm. The outer design is of a ribboned Conch,
very similar to those of the Buddhist tradition.
Woodblock from Samling monastery, Phijer, Dolpo,
N.W. Nepal. 14.5 x 23.0 em.
66. BONPO AUSPICIOUS LOTUS

At the center of this Lotus Flower (Tib: pema) charm

is a circular enclosure with an inscription invoking the
Intermediate Voidness, with a wish for the acquisition
of it. From this there emerges a six-petaled lotus
bearing the seed syllables ah-hri-nri-su-tri-du, probably
referring to the "closing ofthe rebirth doors in the Six
Realms." The Lotus is enclosed by a circle forming
six divisions with the names of the Six Realms (see
note 59). The whole is enclosed by an inner circle
bearing the root dharani om-matri-muye-sale-du and the
wish that the Lotus charm will ensure favorable realms
of rebirth. An outer circle encloses an eight-petaled
lotus bearing the above dharani split into syllables. The
design represents a full Lotus Flower, similar to that of
the Buddhist tradition. Woodblock from Samling
monastery, Phijer, Dolpo, N.W. Nepal. 17.4 x
23.1 ern.
67. BONPO AUSPICIOUS ENDLESS KNOT

At the center of this Endless Knot or Lucky Diagram

(Tib: palbe) charm is a circular enclosure with an in-
scription invoking .. this excellent heart protection,"
with the wish that it prove efficacious. From this there
emerges a five-petaled lotus bearing the seed syllables
ah-om-hum-ram-dsa and an empowerment. This is
enclosed by concentric circles bearing the root dharani
om-matri-muye-sale-du and the wish that .. all virtues
become one through the potency of the charm." The
whole is in the design of the Lucky Diagram with the
above dharani placed as syllables on the segments.
Woodblock from Samling monastery, Phijer, Dolpo,
N.W. Nepal. 19.2 x 20.5 em.
68. BONPO AUSPICIOUS UMBRELLA

At the center of this Honorific Umbrella (Tib: dugs)

charm is a circular enclosure with an inscription in-
voking the Purifying Wisdom and the wish that it
work effectively for the holder of the charm. There
emerges a five-petaled lotus bearing the names of the
Five Poisons: (I) pride (Tib: nga-chaQ of attainments,
(2) lustful love (Tib: do-chag) of fascination, (3) anger
(Tib: she-dang) of embitterment, (4) jealousy (Tib:
trag-dog) of another and (5) mental darkness (Tib:
ti-mug) of ignorance. These are the "poisons" to be
"purified" by the" wisdom" invoked at the center of
the design. The whole is enclosed by a circle, bearing
the seed syllables ah-om-hum-ram-dsa, known as the
Five Heroic Seed Syllables, and an outer circle with the
root dharani om-matri-muye-sale-du and the wish that
the charm work effectively. The outer design is that of
an Honorific Umbrella, similar to that of the Bud-
dhists. Woodblock from Samling monastery, Phijer,
Dolpo, N.W. Nepal. 17.0 x 22.4 cm.
69. BONPO AUSPICIOUS FISH
At the center of this Twin Fishes or Golden Fish (Tib:
ser-nya) charm is a circular enclosure with an inscrip-
tion invoking the Mind Sky and a wish that it bestow
clarity and protection. From this there emerges a
four-petaled lotus enclosed by a circle bearing bene-
dictory phrases and the names of the directions and
attributes relating to the mental planes. The whole is
contained by an outer circle which has the root
dharani om-matri-muye-sale-du and which is enveloped
by the Twin Fishes and the symbolic representation of
water. Woodblock from Samling monastery, Phijer,
Dolpo, N.W. Nepal. 16.0 x 24.0 em.
70. MANDALA OF THE UNIVERSE virtues. The diameter of this continent is 7000 miles.
It is called Jambu-dvipa in Sanskrit (Tib: dzambu-ling),
A diagrammatic representation of our universe ac- and is this world of Earth, inhabited by human beings.
cording to Buddhist traditions. It is shown as a In our example the above layout has been transposed
"psychocosmogram," an expression of the integrated through 90 degrees in a clockwise direction, to enable
microcosm and macrocosm, the "inner" and "outer" the East (Crescent) to be at the base, a traditional
worlds. Within a central square is the seed syllable practice when dealing with mandalas, especially of
hum (the potent "voidness" of the Vajrayana), which initiation. Each of the continents has two satellite
is Mount Meru (Tib: Ri-rab) of ancient Indian myth- continents similar in shape but half their size, seen at
ology, Mount Kailash in Western Tibet physically, either side of the parent continents. The whole
and the" central subtle nerve" (Skt: sushumna-nadi) of diagram is contained by two concentric circles. The
the inner yoga body. Four staged square structures continents rest in the Great Ocean. Mount Meru is
enclose the central "reality." At the directions are the 84,000 miles high, reaching to the heavens. At points
great " contments
. " or " worIds " : on the square structures are the names of the sun,
(I) Circular: the continent of the West, red in moon, Jewel Umbrella, Victory Banner, Wish-
color, rich in cattle and inhabited by powerful beings Granting Tree, Auspicious Jewels, goddesses and
who are particularly fond of eating meat. The diam- emblems. Such a mandala of the universe would be
eter of this continent is 8000 miles. It is called Godhanya used for the ceremony of" offering the universe," for
in Sanskrit (Tib: ba-Iang-eho). meditation or as a charm. Woodblock from N.E.
(2) Square: the continent of the North, green in Nepal. 30.0 x 30.8 Cill.
color, with many trees and'inhabited by beings who NOTE: In the Goladipika of Parameshvara, a Hindu
have square faces "like horses" and are very fierce and astronomical treatise of the early fifteenth century,
noisy. The diameter of this continent is 10,000 miles. there are the following interesting additional details
It is called Uttara-kuru in Sanskrit (Tib: tra-mi-nyen). concerning Mount Meru: "Meru has two extremities.
(3) Crescent: the continent of the East, white in One projects beyond the center of the land and the
color, peaceful, and inhabited by beings who have other beyond the center of the waters. These two
crescent-shaped faces and many virtues. The diameter extremities are occupied by the gods and demons,
of this continent is 9000 miles. It is called Videha in respectively. Divine beings say, 'Weare at the top and
Sanskrit (Tib: lu-pag). the demons are at the bottom,' and the demons say,
(4) Irregular: the continent of the South, blue in •We are at the top and the gods are at the bottom'"
color, "shaped like the shoulder blade ofa sheep." The (verses 23 & 28), and" Above Meru is the region
inhabitants have faces of the same shape as the conti- of the Creator, Brahrna" (verse 76).
nent, and are quite rich, but exhibit vices as well as
 ~
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lfJ
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~o j J!
~
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-~ ~ ~

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~
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71. GREAT MANDALA OF THE UNIVERSE presented to MOWlt Meru by the continents of the
East, North, West and South, respectively. Wood-
A psychocosmogram of the Wliverse, conceived ofin a block from Khams, E. Tibet. 18.5 x 18.5 em.
similar way to the preced~g example, but with the
particular difference that the eastern continent is shown 72. MANDALA OF THE UNIVERSE
at the top ofthe diagram, and the whole is much more
elaborate and decorative in style. According to certain A psychocosmogram of the universe, showing the
traditions MOWlt Meru is separated froni the four eastern continent at the bottom of the diagram, and
continents by seven concentric oceans of milk, curds, with a slightly different arrangement ofmOWltains and
butter, blood, wine, fresh water and salt water, and oceans than in example 71. MOWlt Meru itself is
also by seven ranges of moWltains. These are repre- perfectly symmetrical and is composed entirely of
sented in the diagram. Esoteric traditions relate the treasure and jewels. The eastern face is of silver, the
seven oceans to the seven constituents of the physical northern of gold, the western of ruby, and the south-
body as Wlderstood by Indian medical science (Besh, ern of a kind of cat's-eye stone.
blood, skin, bone, marrow, semen and rasa-essence). In the second inscribed square from the central
The seven ranges of mOWltains are symbols of the structure 'are the names of the eight Goddesses of
inner psychic centers (chakra). The four Mystic Offerings, Lasya, Mala, Gita, Nrtya, Pushpa, Dhupa,
Offerings of the MOWltain ofJewels (Tib: rinpoche-i- Dipa and Gandha, who honor with mirror, rosary,
riwo) , the Self-Created Crops (Tib: marmo-pi-lothog), musical instrument, dance, Bowers, incense, lamp and
the Wish-Granting Cow (Tib: dojo-i-ba) and the perfume, respectively. Woodblock from Solo Kumbu,
Wish-Granting Tree (Tib: pagsam-kyi-shing) are N.E. Nepal. 19.1 x 19.8 em.
73. SIMPLE MANDALA OF Tlffi UNIVERSE bestowing "steadiness like that of Mount Meru."
Woodblock from Darjeeling, N.E. India. 13.8 x 14.3
A psychocosmogram of the universe, greatly simpli- em.
fied from our previous examples and showing Mount
Meru with a circular form emanating into a square. 74. CROSSED-SCEPTER WHEEL
The whole is enclosed by an outer circle representing
an iron wall, said to be approximately 300 miles in A charm consisting of a central crossed-scepter (visva-
height and 3,600,000 miles in total circumference. It vajra) motif within an eight-petaled lotus which bears
encloses the light of the sun, moon and stars. On the unclear inscriptions jn Tibetan. The whole is enclosed
other side of the wall is absolute darkness for many by a circle of fire, moving in a clockwise direction. In
millions of miles until other universes are reached. the center is a space for inserting seed syllables by which
According tb Buddhist cosmology this universe is but the potency and use of this protective charm may be
one of many, of which 1000 f9rm a small chiliocosm, be varied according to the requirement. The crossed
1000 small chiliocosms form a medium chiliocosm and scepters are the symbol of the Vajrayana. Buddhist
1000 medium chiliocosms make one great chiliocosm, tradition tells us that the cosmic waters of thi9 universe
of which there are many. Our example shows the are supported by a "fabric of voidness like crossed
syllable na repeated around Mount Meru. These scepters." Woodblock from N.E. Nepal. 14.0 x
syllables signify steadiness, and it seems likely that they 14· ocm .
were added to the design for using it as a charm,
75. SCEPTER CHARM

An unusual Buddhist scepter (vajra) charm bearing an

enclosed spell and mantras: om-hri-kshom . .. protect
such a person ... wushti-kuru-ye-swaha, also repeated
inverted. At the two ends of the scepter are the seed
syllables om-ah-hum, hri-hri-hri and kshom-kshom-kshom.
From a finer analysis of the rather unclear inscription
it appears that the charm could specifically. indicate
protection of a woman against the spirit of her still-
born male child, or perhaps protection "through the
Intermediate State" (bardo). Woodblock from Chospa
monastery, Karang, Dolpo, N.W. Nepal. 5.6 x
II.S em.

76. RIBBONED SCEPTER CHARM

An unusual Buddhist charm in the form of a central

ribboned scepter inscribed with hybrid Sanskrit
letters, apparently ofseed syllables. From it emanates a
four-petaled lotus, also bearing similar obscure seed
syllables, neither Tibetan nor in any clear Indian
script. The whole is enclosed by two concentric circles,
the inner one of which contains the Tibetan letters of
the alphabet (ali-kali) and an empowerment of light.
The outer circle contains the "Buddhist creed" (see
example 56), invocations and seed syllables, most of
which are too unclear to read fully. Thus the exact
nature of this charm cannot be determined, though it is
undoubtedly of a protective type, probably based on
an old "discovered treasure-text" (Tib: terma).
Woodblock from Shungser monastery, Lhori, Dolpo,
N.W. Nepal. 19.5 x 19.7 em.
77. SIMPLE CROSSED-SCEPTER CHARM

A clear simple design of crossed scepters (visva-vajra)

with a central enclosed space for inserting seed syllables
specific for any required charm. The whole would
then be folded in four or eight. tied with different
colored threads, and sewn inside a pouch to ·be worn
around the neck. Woodblock from Darjeeling, N.E.
India. 11.2 X 11.2 em.

78. CROSSED-SCEPTER HUM CHARM

An interesting design of a central crossed-scepter

(visva-vajra) motif enclosing a lotus of fifteen petals
and containing the potent seed syllable hum.
The whole is set within three squares placed in the
middle of a large square outer frame and completely
surrounded by 23 lines of Tibetan text, most of which
consists of scriptural extracts. It is an "empowering"
charm particularly suited for the "acquisition of
wisdom." Woodblock from Sandul monastery. outer
Dolpo. N.W. Nepal. 16.8 x 18.0 em.
77
79. CROSSED-SCEPTER PILGRIMAGE
CHARM

An unusual pilgrimage charm, also used as a prayer

flag, consisting of a <:entral crossed-scepter (visva-vajra)
motif surrounded at the junctions by four double-
square enclosures containing lettering in eight lines.
The whole is further enclosed within an outer double-
square structure with partial crossed scepters at the
comers· and· cardinal directions. Within the four
enclosures are dharanis of a Sanskrit origin, unclear
and possibly corrupt. However,· each begins with
the formula om-vajra and ends with ye swaha. This
charm was presented after a pilgrimage (complete cir-
cumambulation) around the Holy Crystal Mountain
of Dolpo Shey in N.W. Nepal. It was also to be seen
printed as prayer flags in the main monastery. The
Crystal Mountain of Dolpo is an important place of
pilgrimage, with many merits to be "earned" by
traveling around it. In structure it has many of- the
features of the famous Mount Kailash (or Mount
Meru), such as four rivers in the cardinal-point
directions, two lakes and various unusual signs.
Woodblock from Sumdo monastery, Shey, Dolpo,
N.W. Nepal. 22.2 x 22.2 em.
79
80. SUN AND MOON CHARM

An unusual charm depicting the sun and moon (Tib:

nyi-da) inscribed thrice each, with the seed syllables
hum-kshu-om on the moon and om-kshu-hum, reversed,
on the sun. In both Indian and Tibetan yoga terminol-
ogy the symbols of the sun and moon represent the
right and left "subtle nerves" (ida and pingala nadis),
which are respectively the channels through which the
consonants (kali) and the vowels (ali) are manifested
and activated as mantra. Woodblock from Chospa
monastery, Karang, Dolpo, N.W. Nepal. 6.2 x
6·5 cm .

81. PROTECTIVE CHARM

An unusual charm in the form of three semicircular

structures, one within the other, an invocation in the
central one and 16 repeated seed syllables om-ah-hum
surrounding and enclosing it in two distinct layers.
This is a "fencing-in" (Tib: Ta-guT) charm, seemingly
to counteract "worms of the brain," possibly also for
protecting livestock. Woodblock from Chospa mon-
astery, Karang, Dolpo, N.W. Nepal. 7.8 x 10.0 cm.
82. PROTECTIVE CHARM dicating protection against children's diseases and the
complications of childbirth. At the base is a brief
An unusual charm in the form ofan outer oblong.with Tibetan note which calls the whole charm "the
affixed breast-shaped ends, the oblong enclosing a mystic fIre-water and air." Woodblock from Chospa
smaller replica of the whole. At the corners of the monastery, Karang, Dolpo, N.W. Nepal. 8.6 x
outer structure and the ends of the inner one are the 13.0 em.
seed syllables om-hri-kshom and kshom-hri-om, for a
total of ten invocations. At the base is a Tibetan 84. BIRTH CHARM
inscription indicating the use for the "honorific
umbilical cord," possibly to be worn as a charm by a A charm in the form ofthree stacked extended oblongs,
newborn baby. Woodblock from Chospa monastery, rounded at the ends, with upper and lower emanative
Karang, Dolpo, N.W. Nepal. 6.8 x 14.3 em. projections resembling lotuses. All the enclosures
contain seed syllables (om-hri) an an invocation re-
83. PROTECTIVE CHARM questing life (Tib: STOg) , repeated several times in
different ways. At the base is a brief Tibetan inscrip-
An unusual charm consisting of a central triple oblong tion "son life," probably indicating that th~ charm is
structure with wider emanations at either end. On the for the birth of a son. Woodblock from Chospa
oblongs the seed syllables kshi-hri-om are repeated four monastery, Karang, Dolpo, N.W. Nepal. 7.1 x
times and om-hri-kshi twice. At either end is an in- 14.2 em.
scription including the above seed syllables and in-
-
85. MALE SKY PROTECTOR to ask for her protection, in particular for a household.
Around the outside of the charm is an invocation of
An exaggerated representation of a snarling dog with the earth deities, considered to be female and ruled by
a circular enclosure on its belly containing an eight- Old Mother Khonma. The petals of the lotus and the
petaled lotus and a central mystic trigram (Tib: parkha) spaces in between contain dharanis, largely corrupt.
of three unbroken lines, the symbol of the aggregate Woodblock from Takshindu monastery, Solo Kumbu,
"heaven" (khen). The whole design represents a N.E. Nepal. 13.6 x 16.4 em.
formal recognition of the Sky Father, Khenpa, and is NOTE: These two charms are meant to be printed
used to ask for his protection, particularly for a once a year for use during the ceremonies of Nam-go
household. Around the outside of the charm is an and Sa-go, the closing of the doors of sky and earth,
invocation of the sky deities, who are considered to be respectively. During the rites the charms are affixed
male and ruled by Old Father Khenpa. The petals of over the door of the house, along with representations
the lotus and the spaces in between contain dharanis, ofthe occupants (see the following examples, 87 to 94),
largely corrupt. Woodblock from Takshindu mon- and a lama then invokes all the greater and lesser sky
astery, Solo Kumbu, N.E. Nepal. 14.0 x 15.8 em. and earth entities and offers them food, drink and token
valuables. Such a ceremony correctly undertak~n is said
86. FEMALE EARTH PROTECTOR to confer protection on the household for the year
ahead. The prayers end with the admonition, "Let
A representation, similar to the preceding, except that
everything happen to this family according to their
the trigram has three broken lines, the symbol of the
wishes; do not disturb them for the coming year, and
aggregate" earth" (khon). Above the animal head is a
please do what they ask."
black form. The whole design represents a formal
recognition of the Earth Mother, Khonma, and is used
87. TWO BUDDHIST EFFIGIES 88. TWO BONPO EFFIGIES

A pair of effigies depicting a man and woman wearing A pair of effigies depicting a man and woman wearing
the traditional clothes of householders. The man holds the traditional clothes of Bonpo householders. The
an arrow in his right hand and wears a flat hat. Above man holds an arrow in his left hand and wears a high
him is a scepter motif, the symbol of masculinity. The Bonpo hat. The woman has a spindle on her belt,
woman holds a spindle in her left hand and wears an holds a shuttle in her left hand and wears a five-piece
ornate head ornament. Above her is a lotus motif, the head ornament. Each figure is wholly contained within
symbol ~f femininity. Each effigy is contained within an oblong structure with an apex. Underneath their
an oblong structure with pointed ends, the whole feet are lines with blank spaces for inserting the names
forming what is known as a "ritual stake" (Tib: shing- of the people represented. In the Bonpo rites effigies
ri). Such effigies are used as representations of actual are used very frequently, usually as ransom offerings
people, as "ransom people,v in rites of protection, for warding off the demons of sickness. When used as
especially of householders. It is also believed that focal points during magical ceremonies they are termed-
images of people can be mistaken by inalefic entities linga. Woodblock from Sarnling monastery, Phijer,
for actual beings. Thus the effigies act as ransoms, the Dolpo, N.W. Nepal. 10.4 x 14.0 cm.
householders themselves being freed from any calam-
ities. See the note to the preceding examples. W ood-
block from N.E. Nepal. 6.3 x 15.8 cm.
89. TWO BUDDHIST "GREATER"
EFFIGIES

A pair ofelaborate effigies oflarge size depicting a man

and woman wearing the clothes of wealthy house-
holders of the Khams province. The man wears
moustache and beard in the Chinese style, holds a bow
in his left hand and an arrow in his right. Stuck into his
belt is a long sword, a hat is on his head and above him
is a scepter motif, the symbol ofmasculinity. He stands
on a tiger skin. The woman wears an elaborate apron
and jewels, and holds a spindle full of wool in her left
hand and a sickle in her right. She stands on a carpet
and wears a fur-lined hat, and above her head is a lotus
motif, the symbol of femininity. Both effigies are
enclosed by an oblong structure pointed at the base to
form a "ritual stake." There are elaborate abstract
designs below the effigies, representing the sky and the
earth for male and female, respectively. Woodblock
from Rumtek monastery, Sikkim. 13.5 x 25.0 em.
90. FIVE RITUAL STAKES

A series of five designs which together represent the

household, occupants and wealth. They are u~ed as
"ransom" offering~ to coerce the spirits of earth and
heaven to accept these symbols in place of the real
things. The arrow symbolizes the work ofthe man, the
spindle that of the woman. Such effigies are used in
particular during the ceremonies of Nam-go and Sa-go,
in which they are affixed over the door of a house;
often they are painted and made to look very attrac-
tive. Woodblock from Sandul monastery, outer Dolpo,
N.W. Nepal. 12.8 x 19.2 em.

91. MALE AND FEMALE EFFIGIES

A pair of effigies representing householders wearing

their best clothes and carrying implements symbolic
of their work and duties. Above the man is a scepter
and above the woman is a lotus. Two inscriptions
alongside point to the "excellence of this fully de-
veloped male crop tender and female food preparer,"
inviting their acceptance by the protective spirits.
Woodblock from Solo Kumbu, N.E. Nepal. 16.0 x
17.5 cm.
92. TWO "GREATER" EFFIGIES

An unusually elaborate pair of effigies depicting a

wealthy Tibetan couple wearing their best clothes and
holding attributes of their activity. Below are repre-
sentations of a grand house, with cattle and animals
outside. The whole represents a wealthy homestead,
as is confirmed by the accompanying Tibetan in-
scription which offers the various spirits" this excellent
residence in a good district with much wealth, com-
plete with noble occupants" in return for protection
and the guarantee ofa good harvest. Woodblock from
Solo Kumbu, N.E. Nepal. 24.0 x 25.2 cm.

93. CATTLE AND HOUSE EFFIGIES

An interesting pair of effigies, one showing a small

herd ofcattle being guarded by a man and his dog, and
the other showing the shrine of a household, with
auspicious banners and trees. The inscription asks the
spirits to accept "these noble items" in return for
protection ofthe same. Woodblock from Solo Kumbu,
N.E. Nepal. 9.5 x 21.5 cm.
94. SEVEN NYINGMAPA RITUAL STAKES

A complete set of seven ritual effigy" stakes" as used

by lamas of the Nyingmapa sect. They comprise a
wrathful male face (pho-dong), a peaceful female face
(mo-dong) , a representation of Mount Meru and the
continents (see examples 70 and 71), a male standing
figure (pho-thong), a female standing figure (ma-thong),
a spindle (phang-tra) and an arrow (da-tra). At
the top of each "stake" is a· triangular form en-
closed by lotuses, containing a drawing of the auspi-
cious fissures to be found on a human skull after death.
Such ritual items of this particular style are predomi-
nant in the Nyingmapa and Bonpo forms of Tibetan
shamanism. They are used as ransom offerings, to
coerce, placate and delude all classes of spirits and
demons. They are also used as "targets" in various
magical rites ofa shamanistic nature, for bringing about
"black" or "white" spells. Drawing from Namgyal
Institute, Gangtok, Sikkim. 15.5 x 20.0 em.
95. EFFIGY OF THE DECEASED

Enclosed by a frame, the central kneeling figure on a

six-petaled lotus has his arms raised in supplication, a
canopy overhead and various offerings at the sides.
Here is represented an effigy of a person recently
deceased. It is to such an effigy that the death rites are
directed during the course of a lengthy ceremony. See
examples 97 to 102 for a full discussion. Woodblock
from N.E. Nepal. 1I.7 x 15.6 cm.

96. EFFIGY OF THE DECEASED

Enclosed by a frame, a central half-kneeling figure,

seemingly a monk, is seen on a lotus, with his hands
together in prayer and an elaborate canopy overhead.
On a table at the right side of the figure are three
offerings. Such an effigy is used during the lengthy
Buddhist death rites, and is addressed and treated as
the departed person until the completion of the rites,
after which it is burnt. Woodblock from Solo Kumbu,
N.E Nepal. 12.9 x 19.7 cm.
97. BONPO EFFIGY OF THE DECEASED 98. BONPO EFFIGY OF THE DECEASED

An extremely unusual Bonpo effigy depicting a person Enclosed by an outer frame, the central figure is
recently deceased. The figure sits on a five-petaled kneeling on a nine-petaled lotus, with both hands
lotus, with knees drawn up and hands together in raised and holding a lamp. Above is an elaborate
supplication. From the. tips of the fingers there emerge canopy with a flamingjewel on top and banners at each
a lamp and a triple jewel, to the left and right of the side. A mirror hangs behind the figure, decorated
figure. Above is an elaborate canopy decorated with with ribbons. Along the bottom, in Tibetan, is the
banners. Along the top, in Tibetan script, is the Bon mantra ah-da-kar-ah-rama-dadu-tri-su-nagpc>-shi-shi-ma-
dharani of the Nine Special Syllables, ah-aah-kar-sale- la-ma-la-swaha (compare examples 44 and 97, both of
od-ah-yang-om-du, and at the sides a mantra: ah-kar- which seem to be variations of a Sanskrit dharani in-
ah-darma-dadu-tri-su-nagpc>-shi-shi-mal-mal (compare voking the .. original sound matrix," adi-kara, and the
example 44). At I I points on the body of the effigy are dharmadhatu). At five points on the body of the effigy
seed syllables: om (above the skull), ah (on the forehead), are complex seed syllables, unfortunately unclear:
tha (at the throat), shri (at the left chest), kham (right brum (at the throat), ni (at the chest), tri-ri (at the navel),
hand), su (left hand), tri (at the navel), unclear (right tram-ram-dsa (at the sexual organ), and du-yang (at the
lower leg), ram (at the sexual organ), du ~eft foot) and feet). Woodblock from Samling monastery, Phijer,
yam (right foot). These .3fe the potent syllables for Dolpo, N.W. Nepal. 9.8 x 14.0 em.
.. closing all the rebirth doors," enabling the deceased NOTE: According to L. A. waddell in his Buddhism
to be freed from the need to be reborn in the various of Tibet (p. 496), the practice of making effigies and
realms. Woodblock from Samling monastery, Phijer, name cards for the death rites was originally practiced
Dolpo, N.W. Nepal. 9.5 x 15.5 em. only by the followers of the Bon religion, and that
these rites" incurred the displeasure of St. Padmasam-
bhava," but were adopted by the Buddhists.
99. BUDDHIST EFFIGY OF THE DECEASED 100. BUDDHIST EFFIGY OF THE DECEASED

Enclosed by an outer frame, the central effigy figure Enclosed by an outer frame, the central effigy figure
is kneeling on a seven-petaled lotus, with both hands is kneeling on a seven-petaled lotus, with both hands
raised, holding a flower and mirror. Above is an elab- raised to hold a flower. A mirror trailing ribbons floats
orate jewel-apexed canopy, and at either side are elixir nearby. Above is an elaborate canopy with a jewel
jars and banners. At six points on the body of the apex and ribbons blowing, and at either side are elixir
effigy are seed syllables for "closing the rebirth doors jars and high banners.
into the Six Realms": ah (on the forehead), wu (at the At six points on the body of the effigy are seed
throat), nri (at the heart), tri (at the navel), pre (at the syllables: ah (on the forehead), su (at the throat), ni (at
sexual organ) and du (at the feet). Above is a Tibetan the heart), pre (at the navel), du (at the sexual organ) and
"name-card" inscription which states that the effigy hum (at the feet). The mirror has the seed syllable ah
represents a particular person (name to be inserted) inscribed on it. Underneath is a Tibetan inscription
recently deceased, who takes refuge in the Buddha, similar to that in the preceding example, with a blank
recognizes his own faults and the wrongful actions of space for inserting the name of the deceased person.
his lifetime, and asks to be released from the "cycle of Woodblock from Lang monastery, Phijer, Dolpo,
rebirths" and to be led to the way of Enlightenment. N.W. Nepal. 12.7 x 18.9 em.
Woodblock from Dechen Lhabran monastery,
Namdo, Dolpo, N.W. Nepal. 10.0 x 15.5 em.
lOr. BUDDHIST NAME-CARD EFFIGY The canopy is your palace, your protection and
shrine,
Enclosed by an outer frame, the central half-kneeling The name card is the symbol of the body,
figure faces to the left, on a five-petaled lotus, with both The seed syllables are your speech,
hands raised to hold a flower. Above is a canopy with The jewelry is your mind,
elaborate banners at either side. An altar behind the The arrow standard is your life force,
figure is laden with elephant tusks, an offering cake, The mirror is your gaze,
mirror, lamp, staff and conch-shell trumpet. At either The silk banners are the five senses,
side of the lotus-base are the King's Earring and The gems the essence of your being,
The scented garments your good deeds.
Queen's Earring, two of the seven auspicious Royal
So feel at ease In this abode!
Badges.
A separate frame encloses the name-<:ard inscription, A separate frame encloses the name-card inscription, in
in Tibetan, which states that the deceased, whose name Tibetan, which has a place left for inserting the name
is to be inserted, has left the world for the beyond, that of the deceased, and declares that the person takes
he makes worship to the Buddhas, confesses all wrong- refuge and asks for guidance through the Intermediate
ful deeds, and begs to be saved from a low rebirth. State (Tib: bardo), so as not to be reborn into the" cycle
Woodblock from N.E. Nepal. 10.2 x 23.3 cm. of existence." Woodblock from Jwnbesi, N.E. Nepal.
12.0 x 26.5 cm.
102. BUDDHIST NAME-CARD EFFIGY NOTE: The effigy and name card are most important
in the Bonpo and Buddhist Lamaistic death rites. A
Enclosed by an outer frame, the central half-kneeling figure is assembled, dressed in the clothes of the de-
effigy figure faces to his right, on a five-petaled lotus, ceased person, and the printed effigy and name card
with both hands raised to hold a flower. The figure is inserted as the face. Then food offerings are made to the
lavishly dressed and wears ornate jewelry; there is a six Buddhas of the Six Realms of existence, and ran-
ribboned canopy with baririers and jewels overhead. soms are prepared in the form of offering cakes (torma).
On an altar table are a mirror, lamp, offering cake and The deceased is then "called into the name card" and
arrow standard. Below, to the front of the figure, are a from then onwards the effigy is addressed as the per-
pair of elephant's tusks, three pearls and ingots. At son, generally for the full 49 days of the death rites,
either side, at the level of the head, are the King's during which the Bardo Thodol (Book of the Dead) is
Earring, relic gem, Queen's Earring and auspicious recited for the guidance of the spirit. During this
jewelry. These are all attributes of royalty, and figure period the effigy is presented with a portion of every
among the Royal Badges, Ravishing Gems and meal. Finally the name card and figurative representa-
Auspicious Emblems of early Buddhism. At six points tion is burned in an offering lamp. According to the
on the body of the effigy are seed syllables "for color of the flame it is determined in which realm
closing the rebirth doors," here correctly given; ah the spirit has finally found a place. Lastly the ashes of
(on the forehead), su (at the throat), nri (at the heart), the paper are collected together and made into minia-
tri (at the navel), pre (at the sexual organ) and du (at the ture stupas by being mixed with clay. One is kept on
feet). These are believed to effectively prevent rebirth the household altar and the others are t;lken to a high
in the Six Realms. The various offerings symbolize pass or pilgrimage place, where they are left under
the senses and attributes of the person. Thus, as is rocks. The clothes are given to the lamas.
declared in the accompanying rites:
!O3. BUDDHIST STUPA CHARM

An interesting charm depicting a Buddhist stupa (Tib:

chorten) inscribed with the seed syllables kam, ah and
hum. An inscription in Tibetan indicates that it is to be
used in connectioq with the death rites, probably for
the ceremonies which take place one year after the
reading of the Bardo Thodol (see preceding note). A
place is left for inserting the name of a person. The
mantras are: (I) om-pitri-li-mi-li-hala-ya-ya-swaha, (2)
om-pitri-yi-li-hala-ya-ya-swaha and (3) raksa-kuru-
bhrum. Woodblock from Chospa monastery, Karang,
Dolpo, N.W. Nepal. 11.5 x 13.3 cm.

!O4. BONPO STUPA CHARM

An unusual Bonpo charm in the form of four stupas

at the four cardinal directions. At the base ofeach is the
seed syllable dsa, said to be "the beginning of the
ungrown, unborn." The stupas enclose a square con-
taining a ten-petaled lotus inscribed with the syllable
ma repeated, within which is a five-petaled lotus also
with the syllable ma repeated, and within that a four-
petaled lotus bearing the seed syllables ah-ya-ma-hri
and enclosing a two-sided triangular structure with the
syllables ah and ma. Possibly for use in connection with
the death rites. Woodblock from Samling monastery,
Phijer, Dolpo, N.W. Nepal. 20.3 X 22.5 cm.
lOS. BUDDHIST PURIFICATORY STUPA

Within a double aureole-shaped enclosure is a fine

representation of a Buddhist stupa, the symbol of the
yoga body and the Path of Liberation. At the center is
the figure of a lama, seated in an easy posture and
giving blessings. Above are 13 ascending tiers, repre-
senting levels of consciousness according to the Bud-
dhist cosmology. At the top is the nyi-da symbol ofthe
sun, moon and flame. At the sides are four circles
containing the seed syllables ah and hri, with the
dharanis of Bodhisattvas alongside. The main body of
the stupa is comprised of nine platforms and two lotus
tierS: Around the central structure are the seed syllables
and dharanis: (1) om-ah-hum, (2) om-bhrum-swaha, (3)
om-amrita-yurda-de-swaha, (4) om-namasti-ya-dhwika-ni
and (S) Sarva-tathagata-hrdaya-garbha-dswala-dswala-
dharma-dhatu-garbha-sambhadama, and underneath are
further dharanis on the various platforms: (6) ma-ah-yu,
(7) sishwa-dhaya-ma-ma-sarva-pa-bam, (8) parwa-
tathagata - sama -natho - sani - sawimale - wishuddhe - hum -
hum-hum-hum, (9) am-bam-sam-dsam-swaha, (10) om-
sarva-tathagata-ushnisha-dhatu-mudrani-swaha and (11)
om-vajra-ahyukhe-swaha, followed by the "Buddhist
creed." Many ofthe dharanis seem to be a hybrid form
of Sanskrit of the early periods. The remainder of the
inscription is in Tibetan and consists of textual extracts
used for rites ofpurification. Such a stupa is meant to be
printed and pasted on the wall of a monk's meditation
room. Woodblock from Solo Kumbu, N.E. Nepal.
21.2 X 38.6 em.
o
106. WEALTH CHARM

A charm showing a figure of the wealth deity Jam-

bhala, holding a skull bowl and a jewel-vomiting
mongoose, and standing on an unidentifiable creature
upon a lotus of seven petals. He wears elaborate orna-
ments and robes, his protruding belly bearing a cir-
cular disc with an invocation to Jambhala and his
mantras: (I) om-dsa-bha-la-dsa-le-tra-ye-swaha and (2)
om-dsambha-la-dsa-le-tre-ya-swaha. To the front of the
lotus is a container filled with jewels. The sun and
moon are to be seen in the sky behind the aureole of
the deity. The wealth god Jambhala is an emanation of
the dhyani-Buddha Ratnasambhava ("jewel-born "),
and is worshipped throughout Tibet and Nepal.
Wealth charms of this kind are generally pasted on the
wall of a shrine room, with the accompanying cere-
monials. Woodblock from Chospa monastery,
Karang, Dolpo, N.W. Nepal. 14.0 x 19.1 cm.
107. CHARM AGAINST ANIMALS AND
THIEVES

The central representation of a snarling dog is en-

circled by syllables and invocations, with four stupas
at the cardinal directions, each bearing the seed
syllable hri. The inscription tells us that this is a charm
against "thieves, brigands and beasts"; part of the
spell is for " tying up the mouths of dangerous
animals." The mantras: (I) om-da-ra-da-ma-ra-du, (2)
om-tarani-tarani-mahatarani, (3) ha-du-ru-du-ru-ha-pa
and (4) raksa-raksa. Woodblock from Lang mon-
astery, Phijer, Dolpo, N.W. Nepal. 17.2 x 18.0 em.

108. CHARM AGAINST WILD ANIMALS

A representation of a chained dog with invocations in

six lines on the body, seed syllables at various points
and an abbreviated version of the "Buddhist creed"
above. It is a charm against all wild animals and
includes a particular spell against the bite of dogs. The
mantras: (I) om-ah-raksa-raksa, (2) hum-namo-
bhagawate-su -lu- ma-lu- khadha-phu-pharkhya-dhani-
hum-phat-ma-ma, (3) raksa-raksa-hum-maha-rosana-
sarva, (4) ha-na-ta-ka-pa-tsa-hum-phat-kuku-ratsa-kha-
tham-kuku-ratsa-kuku-ratsa-ha-la-ha-la-swaha. The syl-
lables om-ah-hum are inscribed on the head, neck and
chest of the dog. The invocation of the "Buddhist
creed" (ye-dharma-hetu . ..) begins under the jaw of
the animal and ends at the tail. Woodblock from
Chospa monastery, Karang, Dolpo, N.W. Nepal.
1I.3 X 16.3 em.
109. CHARM AGAINST DOG BITE

A charm against dog bite consisting of a representa-

tion of a barking dog encircled by syllables and
invocations, with a crossed-scepter (visva-vajra) motif
close to the open mouth, the body enclosing two lines
of a spell against dog bite. The mantras: (I) thum-thum
and (2) eka-ya-ma-sarva ... thum. The encircling
invocations include the "Buddhist creed." Woodblock
from Solo Kumbu, N.E. Nepal. II.8 X 19.0 ern.

110. CHARM AGAINST DOG BITE

A charm against dog bite consisting of a representa-

tion of a barking dog encircled by invocations, the
"Buddhist creed" and syllables, a crossed-scepter
motif close to the open mouth. The mantras are the
same as in the preceding example, from which this
charm may once have been copied. Woodblock from
Solo Kumbu, N.E. Nepal. 10.0 X 15.8 cm.
III. ANIMAL CHARM syllable tsa (the syllable with which Buddha is said to
protect animals). A circle encloses the center with the
A charm used to protect livestock against attacks"from dharani of Gautama Buddha, om-muni-muni-maha-
other animals. It would be blessed by a lama and then muni-sakya-muni-ye-swaha, and an outer lotus of 12
sewn into a pouch and hung around the neck of a petals is inscribed with the names of animals, birds and
sheep, goat or cow. It seems to represent a wild hog, fish. The whole is enclosed by a representation of the
but the inscription is unclear. Woodblock from Hrap element water. Woodblock from Samling monastery,
monastery, Namdo, Dolpo, N.W. Nepal. 4.0 x Phijer, Dolpo, N.W. Nepal. 9.4 x 9.5 cm.
7· 2 cm.
II4. RUNNING-BOAR ANIMAL CHARM
112. ANIMAL CHARM
A protective charm for use on livestock, consisting of
A protective charm for livestock, very similar to the a running boar with the seed syllables om, ah and hum
preceding example. It seems to represent a wild hog. at the head, throat and legs. The body contains a large
The inscription reads, "Protect against the black one, circular disc with a central protective invocation,
swaha, raksa-raksa." Woodblock from E. Nepal. encircled by a dharani beginning om-ah-hum-ye-vajra
3.9 x 6.ocm. and ending phat-phat, enclosed by a four-petaled lotus
and two outer circles containing invocations, syllables
II3. BONPO CIRCULAR ANIMAL CHARM and the "Buddhist creed" and ending with raksa-
raksa. Woodblock from Solo Kumbu, N.E. Nepal.
A protective charm for use on livestock, consisting of 15.3 x 19.8 cm.
an inner representation of a wild boar and the seed
L_-=-- _ III

~= ~II2
IIS. CIRCULAR EAGLE CHARM inner representation of a bird and the syllables bud
and tha. A circle encloses the center with the dharani of
A protective charm against eagles and birds of prey, Gautama and an unclear ending, om-muni-muni-maha-
generally used on livestock. It consist of an inner muni-sakya-muni-ye-swaha-ru-sa-sada-sama-dsa, and an
representation of an eagle and a syllable bud (meaning outer lotus of 12 petals is inscribed with the names of
"dark air"). A circle encloses the center with the animals, birds and fish. The whole is enclosed by a
dharani of Gautama (as in example II3), and an outer representation of the element fire, moving to the right.
lotus of 12 petals is inscribed with the names of Woodblock from N.E. Nepal. 9.7 x 9.7 em.
animals, birds and fish. The whole is enclosed by a
representation of the element fire, moving to the left. II7. CIRCULAR ANIMAL CHARM
It is most interesting that this Bonpo charm should
have a distinctly Buddhist dharani. Woodblock from A protective charm, probably for use on livestock,
Samling monastery, Phijer, Dolpo, N.W. Nepal. consisting ofa central unidentifiable animal surrounded
9.4 x 9·4 cm. by an outer circle with the dharani ofGautama Buddha
and an unclear additional invocation. The whole is
II6. CIRCULAR EAGLE CHARM contained by a 12-petaled lotus inscribed with the
names of animals, birds and fish, and the outermost
A Buddhist protective charm against eagles and birds circle representing the element water. Woodblock
of prey, generally used on livestock. It consists of an from N.E. Nepal. 12.7 x 12.9 cm.
u8. CHARM AGAINST STILLBIRTH

An unusual Buddhist charm against stillbirth,

women's diseases, and in particular all complications of
childbirth. It consists of a jumping fish with its body
inscribed with two lines of invocations and the
dharanis (I) om-sarva-nagini-hum-dsa, (2) su-jini-hum-
dsa and (3) sha-na-tri-ni-hum-dsa. It can either be used
as a protective charm worn on the the body, or eaten
by the patient. Woodblock from Khams, E. Tibet.
6.8 x 6.8 em.

U9. CHARM AGAINST STILLBIRTH

A Buddhist charm against stillbirth and the complica-

tions of childbirth. It consists of a swimming fish
inscribed with two lines of invocations and dharanis
very similar to those in the preceding example: (I)
om-sarva-nagini-hum-dsa, (2) sura-trini-hum-dsa and (3)
lato-sha-na-tri-ni-hum-dsa. Woodblock from Chospa
monastery, Karang, Dolpo, N.W. Nepal. 6.8 x
20.2 cm.

120. SICKNESS CHARM

A protective charm against various sicknesses of

women. It consists of four fish with tails crossed over
and enclosing six lines of invocations and dharanis of
protection, notably om . .. kha-hi-kha-hi ... raksa. It
is to be worn around the neck, usually sewn into a
small pouch. Woodblock from Namche, Solo Kumbu,
N.E. Nepal. 8.5 x 20.5 cm.
121. CHARM AGAINST STILLBIRTH

A Buddhist charm against stillbirth and women's

diseases, consisting of two fIshes forming a circle and
enclosing an invocation for the curing ofsickness. The
body of each fIsh is inscribed with the dharanis (1) om-
sarva-nagi-hum-dsa, (2) nagi-hum-dsa, (3) su-tri-ni-hum-
dsa and (4) sha-na-tri-ni-hum-dsa. An outer circle,
enclosing the whole, is inscribed with the "Buddhist
creed" and the dharani om-sutra-tishta-vajra-ye-swaha.
Woodblock from Tumbu monastery, Solo Kumbu,
N.E. Nepal. 12.5 x 12.5 em.

122.COMPLEX CHARM AGAINST

STILLBIRTH

A Buddhist charm against stillbirth and women's

diseases, consisting of two fIshes forming a circle by
chasing each other's tail, enclosing an invocation for
curing the sickness. The body of each fIsh is inscribed
with the same dharanis as is in the preceding example.
.An outer circle enclosing the fIshes is inscribed with
the "Buddhist creed" and the dharanis (1) om-sutra-
tishta-vajra-ye-swaha, (2) om-lam-pa-lam-hum-lam and
(3) sarva-satwha-la-na-na ... raksa-swaha. The whole
is contained within an oblong frame with the seed
syllables hum, bam, dsa and ho at the corners, raksa
enclosed at the top center, na-na (the seed of "steadi-
ness"; see example 73) at the sides repeated four times,
and at the top, in two lines, the dharani om-lam-ah':'yam
/ om-lam-ah / hum-lam / hum-lam. Along the bottom is
an invocation for the curing of and protection from
various diseases, together with a representation of the
"three jewels" with ribbons. Woodblock from N.E.
Nepal. 15.4 x 18.5 em.
123. BUDDHIST VICTORIOUS SWORD 125. PROTECTION OF 16 WEAPONS
PROTECTION
A Buddhist protective charm against injury and sick-
An unusual Buddhist charm depicting a flaming ness, consistinE ofa central circle with the seed syllable
Sword of Victory with a scepter-hilt, the blade with dsa repeated four times, encircled outside by a dharani
two lines ofinvocations and the dharanis (1) om-padma- and representations of 16 weapons, most of which are
shiwa-ri-hum-phat, (2) ha-na-ha-na-vajra-na-om-thum- associated with the Protector Mahakala. The whole is
thum and (3) raksa-raksa-swaha. It is the protection of contained by an oblong frame. At the base are two
the "victorious mantra-sword" (khadga), said to give separate" edible" charms. Woodblock from E. Tibet.
victory in battle and to protect against wounding. 6.3 x 9.ocm.
Woodblock from E. Tibet. 3.2 x 17.8 cm.
126. LIFE-HAND PROTECTION
124. BONPO VICTORIOUS SWORD
PROTECTION An interesting protective charm of a Life-Hand, the
four fingertips sprouting shoots, and a flower growing
A fine Bonpo charm depicting a flaming Sword of between the thumb and forefinger. The fingers, palm
Victory, the blade with two~ lines of complex seed and thumb are inscribed with complex syllables and
syllables and dharanis. Presumably used for a similar dharanis: (1) he-he-he-he (little finger), (2) dsa-nya-ya-
protection as the preceding example. Woodblock from dsa-nya-ya (third fmger), (3) brum-he (middle fmger),
Samling monastery, Phijer, Dolpo, N.W. Nepal. (4) chi-ga-chi-ge-am (index finger), (5) mi-su-sha-sa-
2.8 x 16.5 em. matri-mu-ga-sa (thumb) and (6) ju-ra-thum-ga-ju-ra-
thum-ga-te-te-na-na-te-te-te-ti-te-tri-phat (palm). The
whole is contained within an oblong frame. W ood-
block from Darjeeling, N.E. India. 6.4 x 12.2 cm.
12 5

~ __"":M.:ii............. 126
127. CHARM AGAINST MADNESS

An unusual Buddhist charm against madness and

psychic possession. It consists of a smiling bull-headed
creature, with eyes turned to its right, seven snakes as
hair, and two human heads above its own, the first
terror-stricken, the second peaceful and with a ribbon
flowing from it. Both hands are raised to the level of
the chest and hold a ritual knife (Tib: phurba) with
flaming blade, which pierces a triangular form at the
level of the navel. The lower part of the body is coiled .
like a serpent. Woodblock from Chospa monastery,
Karang, Dolpo, N.W. Nepal. 12.0 X 20.5 cm.

128. CHARM AGAINST A DEMON

An unusual Buddhist charm against a demon of

"transported sicknesses," probably those carried by
insects. It consists ofa fat winged creature with a triple-
crowned human head and a coiled pointed tail. The
disc-like body contains a incantation for "binding"
the sickness, and the dharani om-mu-na-dsu-ku-gada-
hum, and ends with raksa-raksa after the spell. The triple
crown of the winged creature contains the seed
syllables hri-na (twice) and hum. Woodblock from
Chospa monastery, Karang, Dolpo, N.W. Nepal.
8.2 X 9.6cm.
129. SCORPION CHARM AGAINST DEMONS

A Buddhist charm against injuries and sicknesses caused

by four kinds of demons. It consists of a representation
ofa one-eyed scorpion with a flaming mouth and four
affixed heads representing the demons controlled by
the charm. At the center of the body of the scorpion is
the seed syllable hum, and at the extremities the syl-
lables dsa, hum, bam and ho. Four lines ofTibetan script
consist of a protective incantation and the dharanis (I)
ah-ya-ma-du-rur-chasha-na-zhamaya-hum, (2) om-ah":'
hum-artsig-nirtsig-namo-bhagawate-hum-hum-phat and (3)
raksa. Woodblock from E. Nepal. 13.8 x 18.3 em.

130. SCORPION CHARM AGAINST DEMONS

In specific purpose, structure and content this charm is

very similar to the preceding example, but with an
additional incantation over the head of the scorpion.
The demons to be protected against are shown as a
male head (wearing a hat), a female head, a snake's
head and an animal's head, respectively representing
the types known as gyalpo (King Demon), drimo (a
female dragon who injures women), lu (a naga) and
sadag (earth demon). Woodblock from Gangtok,
Sikkim. 13:5 x 18.8 em.
131. GREAT SCORPION CHARM AGAINST
DEMONS

A Buddhist scorpion charm against various kinds of

demons. It consists of a great black three-eyed
flaming scorpion, with additional eyes at the two pin-
cers and sting. The mouth contains the formula tri-dsa-
du / sa-na-ga-phu, the head the dharanis (I) ah-ya-ma-
du-rur-chasha-na-zhamaya-hum and (2) om-ah-hum-
artsig-nirtsig-namo-bhagawate-hum-hum-phat-phat. .At
the center and main extremities are the seed syllables
hum, dsa, hum, bam and ho. The Tibetan incantation
mentions the types of demons to be protected against
and at the six legs, two pincers and sting is an inscrip-
tion in Tibetan declaring that "the demons will roar."
Woodblock from Thangboche monastery, N.E.
Nepal. 18.5 x 24.7 cm.
132. GREAT SCORPION WHEEL OF NOTE: This type of protective scorpion charm is
PADMASAMBHAVA generally known as guru-trak (a name of the teacher
Padmasambhava in his wrathful aspect as Bhairava).
A scorpion charm reputedly of a type revealed to the
In The Life and Teachings of Tibet's Great Guru
great Nyingmapa teacher Padmasambhava and later
Padmasambhava, edited by W. Y. Evans-Wentz (Ox-
rediscovered as a· "treasury teaching" (terma). It
ford), pp. 181-182, there is a relevant incident through
consists of a large one-eyed scorpion with additional
which Padmasambhava is said to have received the
eyes at the two pincers and sting, and with mouth
scorpion powers:
flaming. The body contains a circular disc (khorlo)
surrounded by flames moving to the right, enclosing After completing other missions in the valley of
five concentric circles ofprotective invocations and an Nepal, and in Kosala, Padma went to the cave of
eight-petaled lotus bearing the split dharani om-artsig, Phullahari where Vajrapani appeared to him and
foretold how Fadma would attain a certain siddhi
nirtsig, namo, bhaga, wate, ah, hum-hum, phat. The
(power) in the great cemetery near Rajgir. Padma,
outermost circle contains the ..Buddhist creed"
upon reaching the cemetery, beheld an enormous
(om-ye-dharma-hetu . ..), the next a dharani which scorpion having nine heads and eighteen horns and
begins om-shri-maha-kroda, encloses a spell and ends three eyes on each head. Padma made obeisance to
samaya-hum-phat. The first "Circle within the lotus the scorpion, and it requested him to come on the
contains the formula om-artsig-nirtsig-namo-bhagawate- morrow for the siddhi. Accordingly Padma kept the
ah-hum-hum-phat repeated three times. The innermost appointment; and the scorpion took out from under
circle contains the dharanis (1) om-vajra-maha-guru- a rock a triangUlar-shaped stone box containing
sarva-siddhi-hum and (2) om-ah-hum-vajra-guru-padma- manuscript texts of the phurba doctrine, and Padma
thada-phreda-nula-dewa-kini-sarva-siddhi-phala-hum. A at once understood the texts. And each of the eyes
seed syllable is generally inserted in the central blank and each of the horns of the scorpion gave out one
space, according to the exact requirement. Woodblock yana (teaching).
from Thangboche monastery, N.E. Nepal. 21.6 x
37· ocm.
133. DEMON-BINDING CHARM

A popular Buddhist charm to "bind and inactivate"

various demons of sickness, in particular the types of
demon known as gyalpo and drimo, here shown chained
together and containing a circular disc (khorlo)
enclosing a four-petaled lotus, the whole inscribed
with formulae of protection, incantations, the names
of the demons to be bound and the dharanis (1)
raksa-ma-ra-ya, (2) na-na-raksa and others. At the four
intersections of the lotus petals are the syllables na-na
("steadiness"), repeated. Woodblock from E. Nepal.
10.9 X 16.9 em.

134. DEMON-BINDING CHARM

A Buddhist charm for binding demons of sickness,

very similar to the preceding example, but with some
variations of design and text. The seed syllables tha-tha
are added at one lotus intersection. Woodblock from
E. Nepal. 12.0 x 19.0 cm.
~
"'.1,_-·
135. DEMON-BINDING CHARM

Within an oblong frame is a figurative representation

of the gyalpo and drimo disease-bringing demons,
shown chained together and bearing a four-petaled
lotus disc inscribed with protective syllables and spells,
particularly against the "black demons of all kinds."
The main seed syllables are kha-tham-na-na, with
several repetitions of the "binding" spell raksa. Most
of the text is, however, corrupt. Woodblock, prob-
ably Sherpa, from E. Nepal. 16.0 x 21.5 em.
136. "FIENDESS" DEMON-BINDING
CHARM

A Buddhist protective charm for binding up the mamo

(" fiendess ") type of demon, who is believed to be the
main cause of sickness and confusion among women.
It depicts a mamo chained by the hands and feet,
enclosing a disc containing a circular incantation, a
four-petaled lotus inscribed with syllables (dsa, rani,
dsa) and an inner double "wheel." The syllables and
dharanis are (I) om-da-me-mo-ru-tra-ga-no-da-wu-ra-tra-
da-ru-da-ma-mo and (2) dsa-ranari-dsa (or dsa-rani-dsa).
Woodblock from N.E. Nepal. 13.0 x 18.4 cm.

137.. ,LOVE CHARM

A love charm for "binding together" two people of

the opposite sex. It depicts naked male and female
figures joined at the heads by a scepter (vajra) motif,
with the syllable hum alongside. The scepter motif is
repeated at the ears, hands, feet and sexual organ of the
male figure. The whole is enclosed by an oblong
frame. Woodblock from Tibet. 6.2 x 17.5 cm.
L~L- ",
.....
....
138. DISEASE-BINDING CHARM

An unusual Buddhist charm within an oblong frame,

the outer top part of which contains a separate dharani
of Avalokiteshwara (om-mani-padme-hum-hri). The
charm consists of a central chained drimo type of
disease-bringing demon, enclosed within a stylized
frame and containing a large circular disc (khorlo) as a
body, with an inner six-pointed star formed by two
interlaced triangles, a circular enclosure and central
seed syllable. The whole design within the disc is filled
with seed syllables, some of which are unclear or
corrupt. The syllables are: (I) ah-ya-ah, du-ru-tsa,
shtrna-sa, ma-ma-hum-hum, phat-phat-cho-cho, dogh-
dogh (around the outer circle); (2) om-ah-hum,
bhagawata-hum-hum-phat, ah-ka-sa-ma-ra-tsa, sha-da-ra-
sa-ma-na-ya-phat (around the triangles); (3) vajra-guru-
padma-siddhi-ha, raksa-raksa-ah, phat-ah-ah-hu (around
the central circle). The seed syllable at the center, seem-
ingly in an ancient Indian script, is unclear. W ood-
block from N.E. Nepal. 16.2 x 22.2 em.
139. DEMON-BINDING CHARM and limbs of the demon. Woodblock from Takshin,
monastery, Solo Kumbu, N.E. Nepal. 18.9 x 21.2 Cl
Within a double circular enclosure a six-petaled lotus
contains a chained animal-headed creature, with a 140. BONPO DEMONESS-BINDING
circular disc as a body, the whole heavily inscribed CHARM
with seed syllables, protective dharanis and the names
ofeight types of srinpo and srinmo (" cannibal demons," A Bonpo protective charm against various types
who bring sickness) for which the charm is a protec- female demons and evil spirits (senmo and dremo), w
tion. Crossed-scepter (visva-vajra) and lotus-flower are believed to be the cause of particular sicknesses.
motifs are to be seen outside the enclosure, to the right. consists of a central chained demoness with se
These are the symbolic representations ofthe principles syllables affixed to various parts of her body (dsa, .
of masculinity and femininity, and would be cut out nri, sha, thum and hum), enclosed by two concent
and enclosed in the center of the charm according to circles bearing dharanis, a four-petaled lotus w
the sex ofthe charm holder. Around the outer edge are complex seed syllables, an outer circular dharani, a
the names of demons, seed syllables and the dharanis the names ofdemonesses to be controlled by the char
(I) om-sarva-dsatri-hum-dsa, (2) na-tri-su-tri-ni-tri-hum- The whole is contained by a ring offire, moving to t
dsa, (3) sha-na-tri-ni-hum-dsa and (4) ka-tri-ni-da-na-tri- left. The dharanis: (I) dsa-tra-ma-dsa, (2) so, .(3) om-.
ni-kum-kum-dsa-dsa-dsa, and in the central disc a spiral thu-na-nya-lo-thun, (4) ah-ma-ma-ha-la-ram-dsa-tht
inscription with other names of demons to be pro- bho-thun, (5) ya-tri-ya-ya-hum / ya-ma-tri / ya-ma-
tected against, seed syllables and the dharanis (5) hum- ma-tri / ma-ya-tri / ba-ma-tri / ma-shung-ya-tri / r.
bam-ho, (6) sha-ka-li-thum-ma-tsa-mu-na-tri-dsa-hum- shung-ya-gyal, (6) thu-na-bhcho (repeated four timl
bam-ho and (7) dsa-na-na. On the head it the powerful (7) ta-na / tsa-hram / dsi-na / swaha (on the lotus-peta
Vajrakila dharani om-vajra-kili-kilaya, and other syl- Woodblock from Sarnling monastery, Phijer, Dol]
lables and invocations are inscribed all over the body N.W. Nepal. 15.3 x 15.3 cm.
141. DISEASE-BINDING CHARM OF A YOGI

An unusual Buddhist charm for binding demons of

sickness. It consists of a flaming triangular form within
which are two triangles containing an invocation and
a dharani. The innermost triangle encloses a chained
male demon with a prominent penis and hair standing
on end. Above the head is a ritual knife (phurbu). The
body is inscribed with the seed syllables ni (at the
center) and dsa, hum, bam and ho (at the four limbs),
and is surrounded by cross motifS and the syllable dsa
repeated many times. The inscription around the edge
invokes the .. messenger of the all-knowing yogi" and
includes the names of various demons ofsickness to be
bound by the charm, ending with the dharani vajra-
ada-kura-sha-ya-dsa-dsa-dsa. Woodblock from Tibet.
20.2 x 24.4 cm.
14.2. GREAT DISEASE-BINDING CHARM

A powerful charm against the demons of all the most

terrible diseases, especially smallpox. It consists of a
central horrific chained male figure with potent seed
syllables at the main parts of the body (dsa, hum, bam,
ho, yam, ram), a circular incantation enclosing another
at the chest and belly, and further syllables on the two
thighs. The whole figure is completely encircled by
invocations, syllables, names and spells, moving in a
counterclockwise direction and duplicating the form
of the figure. Each of the 21 crossed-stick motifs
contains the syllables lam, ram and dsa (twice), entirely
surrounding and containing the whole. Unfortunately
most of the inscriptions are unreadable, though we
have been able to recover the dharanis (I) om-kama-
raksa-bo-ta-Ia, (2) ma-hum-hri-ye-vajra-sarva-tri-sri-
chitta-tama-raya-ha-thum, (3) om ... raksa ... bam-bam,
(4) om-ka-na-ya-yam and (5) hum-bam-ho. Woodblock
from Tibet. 21.5 x 21.8 em.
 r43. DEMON-BINDING CHARM

A powerful Buddhist charm for protecting against

and counteracting r6 types of demons of the srin
(" cannibal") variety, who are believed to be re-
sponsible for various terrible sicknesses such as
syphilis, plague and lunacy. The charm consists of a
central bound terrific figure inscribed at vital points
with the seed syllables dsa, hum, wi, ho, kam and phat.
There are further complex syllables across the chest,
and the whole is surrounded by a triple egg-shaped
form comprised of dharanis, the names of r6 demons
and the seed syllable dsa repeated 25 times in alternation
with a cross motu. At the four outer comers are
crossed-stick motifs with the syllable dsa repeated four
times in each. The dharanis comprising the first egg-
shaped enclosure are (r) sa-ti-ni-ti-ni-hum-dsa, (2) du-ti-
ni-hum-dsa (twice), (3) du-na-ti-ni-hum-dsa, (4) ka-ti-ni-
. }lUm-dsa. (5) sri-dri-hum-dsa and (6) grum-grum-grum-
dsa-dsa. Woodblock from Tibet. r6.7 x r9.6 cm.

r44. DEMON-BINDING CHARM

An unusual ~uddhist charm for binding and con-

trolling a demon of sickness. It consists of a chained
homed animal-headed figure with a prominent penis,
inscribed at various vital points with the seed syllables
dsa, hum, bam and ho. Across the chest is the dharani
tri-rani-dsa. The whole is encircled by six repeated
crossed-stick motifs, each with the syllable dsa four
times over. Woodblock from Chospa monastery,
Karang, Dolpo, N.W. Nepal. 7.0 x 7.8 cm.
145. DISEASE-BINDING CHARM

A Buddhist protective charm against potent disease-

bringing demons. It consists of a chained male figure
with long hair and an exaggerated and prominent
penis. A disc on the body encloses a six-petaled lotus
with syllables around and on the petals. Within is
another disc bearing a clockwise spiral mcantation
consisting of dharanis, syllables and names of demons.
A place is left for an additional attribute to be added.
At the center are two concentric circles containing a
triangular flaming form within which is a small bound
human figure, hair on end. Unfortunately most of the
script is very corrupt and almost illegible, apparendy
because this woodblock was copied from an older
one by someone who could not read. The only clear
syllables and dharanis are (I) dsa, hum, bam, ho (at the
four limbs), (2) om-vajra-ki-li-ki-la-ya ... bam-hum-
phat . .. raksa-ya-raksa (around the center) and (3)
ma-ma-raksa ... ka-la-rupa ... yam-yam. Woodblock
from N.E. Nepal. 23.8 x 36.4 cm.
146. DISEASE-BINDING CHARM

An unusual charm for binding a demon of sickness. It

consists of a triangular fire enclosure containing a
chained female figure, a ritual knife (phurbu) over the
head, the seed syllable nri in the middle ofthe chest and,
below the syllable, the Tibetan word for "cut." Close
to the figure four cross motifs contain the syllable dsa
repeated four times. Outside the Harne enclosure, to the
left, is a crossed scepter (visva-vajra). To the right is a
peculiar complex oblong and circular structure,
possibly meant to represent a lotus or a temple sanc-
tuary. Woodblock from N.E. Nepal. 19.0 X 24.6 cm.
147. HAYAGRIVA PROTECTIVE CHARM 149. PROTECTIVE SCEPTER

A protective charm of the horse-headed Buddhist A Buddhist protective charm of a single scepter (va)
Protector Hayagriva (Tib: Tamdrin) , shown here enclosed by flames within an ovaloid frame, containi
holding a noose and axe, with a crown of five a square structure with the symbolic representation
human skulls surmoWlted by a horse's head. The body the element water. An inner square has various s
is formed ofan oblong enclosure containing the dharani lables associated with protection from the "ea
ah-sha-rma-sa-ma-ri-pa-hum. Wlderneath which is a demons." WoodblockfromE. Nepal. 8.7 x 14.3 (
triangular flaming knife form with seven lines of
invocation: om-hri-padma-tri-ta-vajra-krota-hayagriva- ISO. SMALL PROTECTIVE CHARM
hu-lu-hu-lu-hum-phat (a dharani of Hayagriva), and a
request for protection. Woodblock from Solo Kumbu, A Buddhist protective charm ofa fiery oblong with
N.E. Nepal. 10.S x 22.7 cm. inner representation ofthe element water. At the cen
are syllables ofprotection from" earth demons," rn
148. PROTECTIVE KNIFE of which are identical with those in the preced
example. Woodblock from ShWlgser monaste
A small charm depicting twp ritual knives (phurbu) Lhori, Dolpo. N.W. Nepal. 4.4 x 6.3 cm.
with the seed syllable ram repeated five times. Above
are the syllables am, tha, ha, ra, la and kha. Probably it is lSI. SYLLABIC CHARM
a medicinal charm, possibly to be eaten. Woodblock
from Hrap monastery, Namdo, Dolpo, N.W. Nepal. A small protective charm of three lines of syllal
1.9 X 7.2 cm. within an oblong form, with two columns ofsix sn
circles at each side. The spell is similar to that in the t
preceding examples. Woodblock from Solo Kurn
N.E. Nepal. 2.3 x 4.4 cm.
149
152. GREAT HAYAGRIVA KNIFE CHARM

A Buddhist charm.of the Protector Hayagriva in the

form of a ritual knife, shown piercing a prostrate
corpse. Within the flaming downward-pointed en-
closure is the upper torso of the wrathful Hayagriva,
crowned with five human skulls surmounted by a
horse's head. He holds a flaming sword with flowing
banners and a scepter axe with noose. Across his chest
are five skulls and a demonic form (makara) is at his
waist. Over his heart are the syllables tsa and hri. Four
layers form the body of the ritual knife and enclose
demon-binding invocations and the dharanis (I) om-ah-
hum-vajra-guru-padma-siddhi-hum, (2) om-hri-vajra-
kro-ta-hayagriva-hu-lu-hu-lu-hum-phat, (3) tsa-ma-ra-
ya-hum-phat / khrom-khrom, (4) om-hri-padma-ti-kri-
vajra-kro-ta-hri-wa-hu-lu-hu-lu-hum-phat, (5) khrom /
ram-ram / pro / ram-ram / khrom, (6) om-ke-we-wa-ya-
ghor-sa-raksa-raksa and (7) raksa-raksa-ku-ru-ye-swaha.
At the tip of the knife is the seed syllable hri. with ram
at either side. Woodblock from Chospa monastery,
Karang, Dolpo, N.W. Nepal. 14.4 x 26.5 em.
153. WHEEL OF HAYAGRIVA

A Buddhist chann of the tutelary deity Hayagriva,

wrathful in appearance, with horse's head SurmOWlting
his human head, wearing flayed human and animal
skins, holding a skeleton staff (chugpa) and making the
tantric .. menacing" gesture. His body is in the form
of a circular disc or wheel (khoT/O), at the center of
which is the seed syllable hri, "encircled by a dharani of
Hayagriva and enclosed by a lotus of eight petals
bearing syllables of a mantra. Three concentric outer
circles contain syllables, names and invocations, in
particular those of Hayagriva and Mahakala, and the
alphabetic letters (ali-kali). The inner dharanis are (1)
om-padma-kra-kri-ta-krota-swaha, (2) om-thu-ru-su-/u-
li-ri-swaha, (3) om-khyu-da-ka-ra-lu-li-si-swaha, (4)
om-ma-mo-Ti-ya-stambha-swaha, (5) om-padma-krota-.ta":'
kri-ta-swaha (on the petals) and (6) om-tagra-wedum-
baya-sratam-te-kuru-hum-hum-dsa-dsa-cho-cho. On the
four limbs is the syllabic hri. Woodblock from Sandul
monastery, outer Dolpo, N.W. Nepal. 19.5 x
23.5 em.
154. WHEEL OF CHANDAMAHAROSANA

A Buddhist charm of the powerful tutelary deity

Chandamaharosana, shown as a wrathful nine-headed
figure with two terrific inner forms, four outer arms
bearing sword, pike, noose, bow and arrow, and the
lower body serpentine, emerging from a lake, a
flaming aureole behind. The upper body encloses a
circular disc or wheel containing a lotus with ten
visible petals, various concentric circles containing
invocations and syllables, and at the center a wrathful
face with a dharani above. The four arms of the deity
contain protective invocations and representations of
eyes. The outermost circle contains the .. Buddhist
creed" and the alphabetic consonants, ending with the
protective formula raksa. The lotus bears protective
dh~ranis of Chandamaharosana, with the alphabetic
vowels interspaced between the petals, and the seed
syllable hri repeated thrice. The three inner circles and
the center contain the dharanis (1) om-vajra-chanda-
maharosana-hum-phat (three times), (2)' ... kuru-ye-
swaha (the beginning unclear), (3) ma-ma-kaya-waka-
tsi-tsa-taro-kasha-ku-ru-ku-ru-swaha, (4) om-vajra-
chanda-mana-roga-ni-hum-phat and (5) om-vajra-kahi-
ruira-tsa-le-hum-phat, and statements of protection.
Woodblock from Thangboche monastery, N.E.
Nepal. 24.8 x 34.4 cm.
_,_ _--.-:-,,=---.,:·-cc.. <;; .. :&.~_ . _-~_.~::t~-;:"~~-- ----

... ~~--
154
155. TANTRIC TUTELARY DEITY

An unusual charm of a tantric Protector, wrathful,

making threatening gestures, wearing a skull crown
and flayed skins, a scepter motif behind. The body
encloses a wheel of two concentric inscribed circles
containing two eight-petaled lotuses with syllables
inscribed and a central seed syllable in an ancient Indian
script. Unfortunately all the text is unclear, nor are
there any definitive criteria for absolute identification
of the deity, though probably a form of Chandama-
harosana is indicated. It is to be worn as a protective
charm. Woodblock from N .E. Nepal. 18.5 x 22.8 em.
155
156. DRAGON PROTECTOR

An Wl\lSual charm of a dragon Protector, two-armed,

holding flaming sword and noose. UnfortWlateIy the
eight lines of Tibetan inscription are WlcIear, though
basically they comprise protective dharanis and
invocations. Woodblock from Solo Kumbu, N .E.
Nepal. 16.7 x 24.4 cm.
157. LION PROTECTOR

A Buddhist charm of a lion Protector, shown very

wrathful, wearing an animal skin and holding a ritual
knife and skull bowl. A circular disc enclosed by the
body bears seven lines of seed syllables and an
invocation of protection. The dharani, ah-ka-sa-ma-
ra-tsa-sha-da-ra-sa-ma-ra-ya-phat, is specifically for the
correction ofmalefic planetary inBuences (see examples
159 and 160). To be worn as a charm or pasted on the
wall ofa house. Woodblock from Yangser monastery,
Nyisal, Dolpo, N.W. Nepal. 1I.2 x 14.3 em.

158. CHANDAMAHAROSANA CHARM

A Buddhist charm of Chandamaharosana as a tantric

Protector, shown nine-headed, with two prominent
arms holding bow, arrow and monster snake, with a
sun-moon (nyi-da) motif above the right arm. The
lower part of the body is serpentine, and 21 eyes sur-
round the central disc, which contains a cross and cen-
tral square, the whole enclosing seed syllables and the
protective dharanis (I) om-ah-hum, (2) ya-ya-ya-ya-ya-
ya-ya-ya-ya, (3) cha-ya-ya-chu-du-duand (4) raksa-raksa,
and various invocations, mostly obscure. Woodblock
from Sikkim. 15.6 x 20.3 em.
159. LION PROTECTOR OF 64 SQUARES

A popular Buddhist charm of a lion Protector, shown

wrathful, trampling upon a prostrate human figure and
holding a ritual knife and skull bowl, with trident staff
to the side, flames behind, a lotus below. The body
consists of a disc containing two concentric circles
inscribed with the names of demons to be protected
against, and an inner enclosure of 64 small squares,
within each of which are syllables of the dharani
ah-ka-sa-ma-ra-tsa-sha-da-ra-sa-ma-ra-ya-phat, repeated
four times, and the additional ending ma-ma-dun-dun-
sum-bha-ya-nana. The charm is for counteracting
malefic planetary influences and for controlling de-
mons of sickness. Woodblock from Sandul mon-
astery, outer Dolpo, N.W. Nepal. 23.3 x 34.4 cm.
160. LION PROTECTOR OF 196 SQUARES

A Buddhist charm of a lion Protector, shown wrath-

ful, trampling upon a prostrate human figure, holding
high a ritual knife and skull bowl, with body garlanded
with heads and wearing an animal skin. Flames are
behind, a lotus below. The body contains a disc
around the outer rim of which are inscribed the letters
of the Tibetan alphabet, the "Buddhist creed" and the
names of demons to be protected against. An inner
enclosure comprises 196 squares, made up of syllables
ofthe dharani ah-ka-sa-ma-ra-tsa-sha-da-ra-sa-ma-ra-ya-
phat, repeated in sequences. The charm is for counter-
acting malefic planetary influences. The syllable hum
is repeated on the four limbs. Woodblock from N.E.
Nepal. 20.7 X 27.8 em.
161. ELEPHANT WHEEL

An important Buddhist charm of an auspICIouS

elephant, the ancient symbol of universal sovereignty,
once associated with the Hindu deity Indra. The body
contains a wheel around the circumference of which
are eight flaming triple gems enclosing a scroll circle,
a scepter chain, two concentric circles, two lotuses of
eight petals and a central seed syllable hri. On all the
enclosures are protective invocations, syllables and
dharanis, all of which are unclear. Woodblock from
Tibet. 26.3 X 31.6 cm.
162. BONPO GARUDA CHARM

A Bonpo charm of the great mythical bird Garuda

(Tib: khyung), a powerful protector of religious
doctrines and a purifier of poisons and diseases such as
plague. The Garuda is here shown holding a snake
(naga) with its beak, claws and hands, having a body
in the form ofa wheel which is made up of concentric
circles containing invocations, a lotus of eight petals
and a central seed syllable khrom, also repeated on the
lotus petals. Various unusual dharanis are incorporated
in this charm: (I) hum-khro-ta-ya, (2) hum-ram-ram-
khro-ta-ya-khri-khro-da-tista-ya-ah-dri-sa-da-me-na-
kuru-dsa, (3) ha-ha-ram-ram-ya-tri, (4) ma-ma-ra-ya-
khri-khro-da-ga-ru-na-hum-eho and (5) khri-khri-khro-
da-khro-da ... hi-hi-ram-ram. The text includes the
request that all snakes, poisons and sicknesses be con-
trolled. The Garudas are generally related to the dhyani-
Buddha families and are given the task of protecting
the outer regioris of mandalas. In Hindu mythology
the Garuda was the vehicle of Vishnu ("Lord of the
Universe") and was the enemy of snakes and protector
of jewels. Woodblock from Samling monastery,
Phijer, Dolpo, N.W. Nepal. 20.0 x 25.0 cm~
163. GREATER BONPO GARUDA CHARM

A Bonpo charm of the mythical bird Garuda, shown

wrathful, three-eyed, with a jewel-erown, holding a
snake, wings outstretched and flames behind. The body
is in the form of a great wheel, the outer circumference
of which consists of flames moving to the left; it
encloses concentric circles, two eight-petaled lotuses,
ten weapons, a flaming lotus of four petals and a cen-
tral seed sound khrom emerging from flames. All the
enclosures contain protective formulae, dharanis and
syllables, many of which are unclear, though similar
to those in the preceding example. Woodblock from
Samling monastery, Phijer, Dolpo, N.W. Nepal.
28.5 x 33.2 cm.
~_:-
164. GREAT BUDDHIST GARUDA WHEEL maha-wala-hum I spho-da-spho-da-hum-phat I khro-wo-
radsa ... swaha, (7) om-vajra-krodha-hayagriva-hum I
An unusually powerful Buddhist charm of the hu-lu-hu-lu-hum-phat I khro-wo-radsa ... swaha, (8)
mythical Garuda bird, shown with three eyes on each om-vajra-krodha-aparajita-hum I tishta-tishta-hum-phat I
of the three heads, horned, wearing a sun-moon khro-wo-radsa .'.. swaha, (9) om-vajra-krodha-
(nyi-da) crown, with six arms holding small wheels amitakundali-hum I tsindha-tsindha-hum-phat / khro-
enclosing lotuses and seed syllables, and a body made wo-radsa . .. swaha, (10) om-vajra-krodha-trelokyavijaya-
up of circular discs, lotuses of eight and ten petals, hum I bhi-na-bhi-na-hum-phat I khro-wo-radsa ... swaha,
rings of small scepters, syllables, invocations and (II) ah-li-ma-ta-li I ha-la-ha-la I ah-ka-ha-ni-ka-na-te-
dharanis. The limbs and various parts are all inscribed hoi ram-ram-thul-ram and (12) om-khri-li-mi-li-ha-la-
with protective formulae, as are all enclosures. Some of swaha I om-vajra-ehanda-maharosana-hum-phat I om-
the more interesting dharanis: (I) om-vajra-krodha-hum- khro-ga-naga-ram-swaha I shi-shi-hri-hri. The small
ka-ra-hum I ga-rdsa-ga-rdsa-hum-phat I khro-wo-radsa ... wheels held by the arms bear a central syllable ah to
swaha, (2) om-vajra-krodha-wi-dsa-ya-hum I ha-na-ha- the left and ma to the right. The" Buddhist creed" is
na-hum-phat I khro-wo-radsa ... swaha, (3) om-vajra- repeated three times around the outermost disc, all
krodha-nila-rana-hum I da-ha-da-ha-hum-phat I khro-wo- other inner enclosures containing spells' for "binding
radsa ... swaha, (4) om-vajra-krodha-yamantaka-hum I snakes, splitting the heads ofsnakes, purifying poisons,
pa-tsa-pa-tsa-hum-phat I khro-wo-radsa ... swaha, (5) bestowing blessings... Woodblock from Gakar mon-
om-vajra-krodha-arya-atsala-hum I bha-na-bha-na-hum- astery, Tokyu, Tarap, Dolpo, N.W. Nepal. 38.4 x
phat I khro-wo-radsa ... swaha, (6) om-vajra-krodha- 39.5 em.
165. BUDDHIST GARUDA RAIN WHEEL

An unusual Buddhist charm for bringing rain,

depicting eight flying snake-holding Garudas around a
wheel of eight concentric circles, two lotuses of eight
petals each and a central representation of the element
water. Traditionally the snakes (nagas) control rain,
but can be subjugated by Garudas and made to produce
what is required. The outermost circle contains the
.. Buddhist creed" split into individual syllables, the
others are made up of invocations to all the deities and
various dharanis, notably: (I) om-vajra-garuda-hum-
phat / garuda-tsa-le-tsa-le-hum-phat / om-vajra-kili-
kilaya-bam-hum-phat / om-vajra-krodha-hum-ka-ra-hum
and (2) om-vajra-chanda-maharosana-hum-phat / om-
vajrapani-hum / om-vajra-guru-hum-phat, as well as most
of the formulae of the preceding example. The first
lotus contains the seed syllable khrom on each petal, the
innermost lotus bearing repetitions of the syllable phu.
For the rain-making rite this charm is read by the
lama and offerings are made to placate all the deities.
Finally it is meditated upon until the onset of rain.
Woodblock from Khams, E. Tibet. 23.5 x 23.5 em.
166. GEOMANTIC CALENDAR CHARM related to the planets. An outer 12-petaled lotus
contains representations of the cyclic animals; snake,
A popular Buddhist charm, more often used as an horse, sheep, monkey, bird, dog, hog, mouse, ox, tiger,
auspicious flag or for divination calculations. Depicting hare and dragon. These, when combined with five
the lunar calendar cycles as used by Tibetans, it con- elements (wood, fire, earth, iron and water), produce a
sists of a central enclosure divided into nine com- 6o-year cycle of time, which is repeated. In our charm
partments, each with a number, arranged to add up to the cyclic animals are contained by an eight-petaled
the same total in all directions. These numbers are lotus with the four dharanis ma-ma-ram-ram-ye-swaha,
called mewa and are understood as influencing spirits, ma-ma-kara-kara-ye-swaha, ma-ma-kham-kham-ye-
auspicious and malefic. They are enclosed by a circle swaha, and ma-ma-stota-stota-ye-swaha, between each
containing the time dharani om-maha-kali-ye-swaha, two of which appears the dharani ma-ma-su-su-ye-
outside of which is an eight-petaled lotus bearing swaha, which thus occurs four times. Three concentric
trigrams (parka), whose varied combinations ofbroken circles contain the whole, bearing protective mantras,
or unbroken lines indicate the dominance of weak or the vowels and consonants of the alphabet, repetitions
strong aggregates through' degrees of expansion and ofthe" Buddhist creed" and various auspicious wishes.
contraction (and the male/female principles). These The outermost edge of the Time Wheel forms the
aggregates are individually called Heaven, Air, Earth, body of a monster, supposedly a form of giant tor-
Water, Iron, Tree, Mountain and Gem, which are toise, very wrathful and with an axe to one side. At
symbols of their affinities. In the spaces between the the four corners are small squares with representations
lotus petals are symbols of the days of the week (sun, of Mount Mem. Woodblock from Tibet. 25.6 X
moon, eye, hand, scepter, knife, garter and bundle), 30.5 cm.
,r66
167. GEOMANTIC CALENDAR CHART

A popular Buddhist charm and prayer flag, depicting

the calendar cycles with protective formulae around,
similar to the preceding example except for artistic
differences ofstyle, the appearance ofthe tiger, dragon,
bird and frog at the four corners, and minor variations
of text. The two arms of the tortoise monster hold a
flower and a lea£ Generally the representation of the
calendar chart is believed to be lucky. Therefore it is
often to be seen printed as flags at the entrance to
villages, on mountain passes or places of pilgrimage.
It is also used as a charm of protection, especially for
counteracting malefic influence of planets, seasons and
all factors concerning time. Woodblock from Chospa
monastery, Karang, Dolpo, N.W. Nepal. 24.4 x
36.0 em.
"

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r67
168. AUSPICIOUS DIVINATION CHART

A Buddhist Auspicious Chart, generally used for

calculating horoscopes and divination, but also fre-
quently printed as a prayer flag or protective charm. It
shows the nine mewa as numbers at the center, with the
dharani om-mahakala-mota-kili-swaha around, resting
upon the body of a tortoise which is encircled by five
repetitions each of the seed syllables dsam and bam.
Successive layers depict the eight parka trigrams, the
days of the week, the names of animals, auspicious
formulae and aspects of fortune. The whole is held by
a monster in the form of a tortoise, with auspicious
symbols (Fish, Umbrella, Elixir Jar, Endless Knot,
Wheel, Conch), a parrot; frog, human figure and
plant. The calculations are made upon this chart by
moving markers according to the indications of an
almanac. When.used as a charm it is believed to protect
against all malefic influences oftime. Woodblock from
N.E. Nepal. 23.3 X 30.8 em.
169. LAMA WHEEL

An unusual charm depicting a lama seated upon a lotus,

holding a thunderbolt scepter (vajra) and ritual knife
(phurba), with rays emanating from an aureole behind.
Two rings of fire, moving in opposite directions, are
inscribed with powerful seed syllables: (I) hum and
pham (alternately), on the inner wheel, and (2) hum,
cho and phat on the outer one, together with an ex-
pression of" expelling in reverse" (Tib: bzlog). Such a
charm is used for exorcising and may also be printed
as a prayer flag. Woodblock from Tragyam monastery,
Namgung, Dolpo, N.W. Nepal. 1I.4 x 1I.4 ern.

170. GREATER LAMA WHEEL

A powerful Buddhist charm depicting a crowned lama

seated upon a lotus, heavily robed, holding a thunder-
bolt scepter (vajra) and ritual knife (phurba), with rays
emanating from his body. Two rings offire, moving in
opposite directions, are inscribed with seed syllables
identical with those in the preceding example, and also
with an expression of" expelling." Above is an ancient
Indian syllable, with the sun and moon to the left and
right. A monastery and a temple are depicted at the
bottom, along with a river rushing down from the
mountains. Such charms are particularly found among
followers of the Nyingmapa and Kargyupa sects and
are known as Gyatsun-nyingpo in Tibetan. They are
often printed as prayer flags at places of pilgrimage or
hermitages, for driving away all malefic influences.
Woodblock from Dechen Lhabrang monastery,
Namdo, Dolpo, N.W. Nepal. 15.8 x 20.8 em.
NOTE: The syllable cho is spelt bhyo, but pronounced
as indicated.
~ =« ·i""'~·'>··

- -;.,.,;"
171. BUDDHIST PROTECTIVE WHEEL

A Buddhist charm of protection, to be folded and

worn on the body. It contains multiple repetitions
of the dharanis (I) om-mani-padme-hum (Avalokite-
shwara), (2) om-vajra-pani-hum (Vajrapani), (3) om-
wagishwari-mum (Manjushri) and (4) om-ah-hum and the
Auspicious Wish tashi. The center of the "wheel" is
empty, possibly for inserting a particular protective
seed syllable according to the requirement. W ood-
block trom Hrap monastery, Namdo, Dolpo, N.W.
Nepal. 15.3 x 15.4 cm.

172. TWO BONPO PROTECTIVE WHEELS

Two Bonpo charms of protection, to be folded and

worn on the body. They both contain multiple
repetitions of dharanis: (I) om-matri-muye-sale-du, (2)
ah-om-hum, (3) ah-aah-kar-sale-od-ah-yang-om-du, (4)
ah- da- ka- ra-ah-ra-ma-da-du-tri-su-na-ga-po-shi-shi-ma-
la-ma-la-swaha and (5) ah-om-hum-ram-dsa. The wheels
read in opposite directions. When printed they are
folded together and worn on the body. Note the sim-
ilarity with the mantras of example 44. Woodblock
trom Samling monastery, Phijer, Dolpo, N.W. Nepal.
9.1 x 19.2 cm.
173. BONPO PROTECTIVE WHEEL

A Bonpo charm in the form of a protective wheel,

containing multiple repetitions of the single dharani
ah- da- ka- ra- ah- ra-ma-da-du-tri-su-na-ga-po-shi-shi-ma-
la-ma-la-swaha in eight concentric inscriptions. The
center is empty, probably for inserting specific seed
syllables. The charm is worn on the body, generally
folded and sewn into a small pouch. The dharani seems
to be a corrupt rendering of a Shaivite mantra;
possibly a more correct rendering would be: adi-kara
/ ah-ra-ma / dhatu-trisul-naga-bodhi-mala-mala-swaha,
loosely translatable as "invocation to the original
matrix sounds ah ra ma and to the Elements, the
Trident, the Serpent and the Mind, through the repe-
tition on a rosary, peace." Woodblock from Samling
monastery, Phijer, Dolpo, N.W. Nepal. 21.8 x 22.6
em.
174. BONPO PROTECTIVE WHEEL

A Bonpo charm in the form of a protective wheel,

containing multiple repetitions of the single dharani
ah-aah-kar-sale-od-ah-yang-om-du, known as the Nine
Special Syllables, loosely translatable as "Hail, Origi-
nal Sound ofWhite Light, united in clarity bestow the
blessing of it, om. The center is empty, possibly for the
inclusion of specific seed syllables, before the charm is
placed on the body. Woodblock from Samling
monastery, Phijer, Dolpo, N.W. Nepal. 22.0 x
22.2 cm.
175. BONPO SICKNESS PROTECTION

A Bonpo charm in the form of a wheel enclosed by a

circle offire moving to the left. Two concentric circles
contain the types of demons to be protected against
and syllables. The inner eight-petaled lotus encloses
invocations, protective syllables and an inner circle
with a spiral inscription, a space being left for the name
of the charm holder to be added. The mantras, (I)
hum-hum-dsa-dsa, (2) kuru-na-na and (3) cho, suggest
that female sickness-bringing demons are to be pro-
tected against through the charm. To be folded and
worn on the body. Woodblock from Samling
monastery, Phijer, Dolpo, N.W. Nepal. 17.5 X
17·7 cm .
176. GREAT BONPO PROTECTOR WHEEL

An unusual charm in the form ofa wheel, consisting of

an outer circle of fire moving to the left and enclosing
concentric circles containing protective dharanis, an
eight-petaled lotus and two inner sanctuaries, all filled
with seed syllables. It seems to be an all-purpose charm
of protection, especially with regard to the psychic
centers. The repeated syllables include the following:
(I) brum-brum-ram-ram-ah-ah-brum-brum-ram-ram, (2)
ram-ram-dsa . .. ram-dsa-ra-ma-brum, (3) hum (repeated
on each lotus petal), (4) brud (the name ofa Bonpo holy
place) and (5) raksa-raksa. Woodblock from Samling
monastery, Phijer, Dolpo, N.W. Nepal. 21.0 x
23.2 em.
177- GREAT VAJRASATTVA wimale-hum-phat, (5) om-bhesha-dsye-bhesha-dsye-maha-
EMPOWERMENT WHEEL bhesha-dsye-raja-samuda-gate-swaha, (6) om-ah-hri-
hum - vajra - sara - pramadhana - sarva - karma - abarana -
An unusual Buddhist charm in the form of a wheel wishuda-swaha, (7) om-namo-bhagawate-sarva-durgate-
encircled by a ring of fire moving to the right and a pari-shodhani-raja-wa-tathagata-ya-arahate, (8) om ...
scepter chain. It consist of two concentric circles wulagetsa-mani ... katani . .. hum-hum-dsvala-dsvala,
containing lines of scriptural extracts, alphabetic (9) om-muni-muni-mahamuni-ye-swaha, (10) om-hri-
letters and the" Buddhist creed." Within this is a four- hre-lokye-vijaya-amoghapasha . .. hum-phat, (II) amite-
petaled lotus containing dharanis and "knowledge- amitobhe-amitasambhava-amitawikrishnate ... swaha, (12)
empowerment" formulae, an eight-petaled lotus namo- chanda- vajra ... hu-lu-hu-lu-tishta-tishta- bhana-
similarly inscribed, and an inner central sanctuary ha-na-ha-na-amrite-hum-phat, (13) om-vajra-amrita-
bearing 14 lines of powerful dharanis related to the kundale-ha-na-ha-na-hum-phat. (14) om-vajrapani .•.
Vajrasattva cycle and phrases of empowerment. The bhandhani - pramokshaya - sarva - apaya - gate - bhaya -
dharanis are (I) om-vajrasattva-samaya / manu-phalaya / sarvasattva - nam - tathagata - vajra - samaya - phat - om -
vajrasattva-tenopatishta, (2) yam-kuru-hum / ha-ha-ha-ha- vajrapani-hum and (IS) om-bhurki-mahapramana-ya-
ho / maha-samaya-sattva-ah / om-vajrasattva-hum / bhurtsi-bhurki-vimale-utsu-shama-krodha-raja,-hum-phat.
namo-ratna-triyaya / om-kam-kani-kam-kani / ro-tsani- These are mostly invocations in hybrid Sanskrit from
ro-tsani / tro-tani-tro-tani / tra-sani-tra-sani / prati-hana- the early Vajrayana texts, such as the Prajnaparamita
prati-hana / sarva-karmapa-ram-pa-rani-me-sarva-satra- Sutra. The charm is one of empowerment, given to
na-swaha (extracts from the Prajnaparamita), (3) help spiritual advancement. It is folded and worn on
om-ah-hri-hum-om-ah-vajrasattva / guru-shri / khesarpani the body. Woodblock from Tragyam monastery,
/ lokanatha ... dsvala-dsvala, (4) om-padmo-shani- Namgung, Dolpo, N.W. Nepal. 34.8 x 35.8 em.
178. CHANDAMAHAROSANA
EMPOWERMENT WHEEL

A Buddhist charm of the tutelary deity Chandama-

harosana, in the form of an empowerment wheel. It
consists of an outer circle of fire moving to the right,
enclosing inscriptions of the "Buddhist creed" and
protective syllables between four crude representations
ofwrathful faces, presumably representing the deity. A
ten-petaled lotus is inscribed with the dharani om-
vajra-chanda-maharosana-hum-phat, split into syllables.
It contains a lotus of four petals forming a near-square
with the seed syllable hum at each comer. The central
inscription, in six lines, contains an empowerment and
protective formula. To be folded and worn on the
body. Woodblock from N.E. Nepal. 18.1 x 18.4 cm.

179. WHEEL OF 14 SYLLABLES

A Buddhist charm in the form of a wheel, probably of

the lion Protector. It consists of ritual scepter-handled
implements at the comers, within which are two con-
centric circles containing an inscription (unclear). An
inner sanctuary surrounded on all sides contains a total
of 210 squares within which are split syllables of the
14-syllable dharani ah-ka-sa-ma-ra-tsa-sha-da-ra-sa-ma-
ra-ya-phat. It is a charm for counteracting malefic
planetary influences, and is to be worn on the body.
Compare example 160. Woodblock from Tibet.
16.2 x 18.0 cm.
180. JAMBHALA EMPOWERMENT WHEEL

A Buddhist charm in the form of an empowerment

wheel of Jambhala, the wealth deity. It consists of a
central flaming "wish-granting" jewel surrounded by
a dharani, enclosed by two inner concentric circles
containing the alphabetic vowels and an invocation
to Jambhala. This rests within a ten-petaled lotus
bearing the split· dharani om-dsambhala-dsa-len-tra-ye-
swaha, with flaming jewels in the spaces between the
petals. The whole is enclosed by three concentric
circles of syllables, dharanis and empowerment form-
ulae ofJambhala, with a circle of fire moving to the
right. Four piles of flaming jewels with plant motifs
mark the corners. The charm is to be worn on the body
for the attraction of wealth. Compare with example
106. Woodblock from Sandul monastery, outer Dolpo,
N.W. Nepal. 21.5 X 23.2 em.
181. ELIXIR-JAR EMPOWERMENT WHEEL

At the center is an ornate elixir jar (Tib: bumpa)

bearing the seed syllable bhrum and encircled by phrases
of empowerment. Four petals of the outer lotus bear
small elixir jars, each with the same seed syllable; the
other four petals contain the dharani om-bhrum-ga-yu-
bhrum and a protective wish. Moving outward, we find
three concentric circles, a lotus of 16 petals and an outer
circle of fire, moving to the right. Various scriptural
extracts and the "Buddhist creed" make up the re-
mainder of the text. The charm is to be worn on the
body for spiritual purification. Woodblock from
Thangboche monastery, N.E. Nepal. 22.2 X 22.2 em.
182. BUDDHIST PURIFICATORY WHEEL turn encircled by eight scepters. The whole is enclosed
by double concentric circles containing the dharani
An WlUSua! Buddhist charm in the form of a wheel, hum-shatri-natha-dura-thum-dsa ..• raksa-raksa, invo-
with the seed syllable bhrum at the center ofa lotus, the cations of power, two repetitions of the "Buddhist
four petals of which each contain the same syllable. creed" (spelled differently from that in the preceding
Around the lotus is a chain of skulls, scepters and example) and the additional extract om-sutra-tishta-
human heads. Two outer concentric circles contain .vajra-ye-swaha. The whole is encircled by a ring offire,
three repetitions of the "Buddhist creed" and the moving to the right. The inscription indicates that the
whole is surrounded by a circle of fire, moving to the wheel incorporates four charms of purification by
right. The dharani and invocation around the central means ofwhich Liberation can be attained. Woodblock
syllable indicate the purificatory power of this charm, from Sarnling monastery, Phijer, Dolpo, N.W. Nepal.
which is to be worn on the body. Woodblock from 16.5 x 16.5 em.
E. Tibet. 16.0 x 16.0 em; NOTE: These two examples are basically the same
charm, which gives support to the theory that there
183. BONPO PURIFICATORY. WHEEL was considerable interchange between the Bonpo and
Buddhist sects during the early periods. It is interesting
An unusual Bonpo charm in the form of a wheel,with that the Bonpo version even contains the "Buddhist
the seed syllable brum at the center of a lotus, the four creed," but with a slightly different spelling. The
petals ofwhich each contain the same syllable~ Around Buddhist charm is of the Nyingmapa sect.
the lotus are eight human heads facing to the left, in
184. BUDDHIST PROTECTION WHEEL

A Buddhist charm of protection, comprising a central

seed syllable oum Qong om) emerging as a triangular
structure, encircled by two layers of dharanis and a
circle of fire moving to the right. At the corners are
crossed scepter-handled implements. The dharanis-
(I) om-padma-sha-wa-ri-pha-na, (2) na-ga-na-na and (3)
sarva-wi-ri-ta-da-na-ha . raksa-and the inscription
0• •

indicate it is a charm.for keeping away demons. To be

worn on the body. Woodblock from E. Tibet.
13.8 x 14.5 em.

185. BUDDHIST LOTUS WHEEL

A Buddhist charm of protection containing a central

seed syllable nam (or bam) from which emanate flowers
and four syllables sha on the innermost lotus. It is
contained by lotuses of eight, 16 and 32 petals, with
outer concentric circles of flowers. At the corners are
four ritual choppers, each with scepter handles. This
seems to be a protection of a tantric goddess or dakini,
probably Kurukulla. Woodblock from Sikkim.
13.2 x 13.8 em.
186. GREAT PROTECTRESS WHEEL circle has repeated scepters and seed syllables. At the
An unusual Buddhist charm in the form of a great four comers, outside the wheel, are mountains bearing
wheel encircled by a ring of fire moving to the right, the syllable sum, meaning "the celestial place of the
inside of which are nine concentric layers enclosing gods" (the heavens of Indra). Many dharanis are
three lotuses and leading to a central sanctuary bearing included in this charm, the most important of which
the seed syllable bam, the invocatory sound ofthe great are: (I) om-tare-tam (Tara), (2) om-shri-yam-devi-sham
female Protectors of Buddhism. This central syllable is (goddess of death), (3) om-saraswasti-bam (probably
inscribed with the name and invocation of Manidhara, Saraswati), (4) om-mamaki-mam (Mamaki), (5) ushnisha-
the jewel-bearing Protectress, and smaller syllables of kuru-hum-hum-phat (Ushnishavijaya), (6) om-sumbhaka-
hum surround it. The innermost lotus is of eight petals, ram-hum (Sumbhaka), (7)· om-manidhari-hum (Mani-
of which four also contain the syllable bam and four dhari) , (8) om-maha-pratisare-bam (Mahapratisara), (9)
represent jewels. At every point there are invocations om-maha-trija-hum (Devi), (10) om-aparajitam-maha-
of the great Protectress and her various forms. A 26- rawitra (Aparajita), (II) om-punya-dana-tana-hum
petaled lotus has the s~ed syllable hri repeated on each (Punya), (12) om-vajra-sandhye-pam-Ie-hum (Sandhya),
petal, and the outermost lotus of 44 petals consists of (13) om-maha-kali-hum (Kali), (14) om-vajra-dhatu-na-
representations of various auspicious emblems and om (Vajradhatvishvari) and (IS) om-amrita-kundali-
weapons belonging to the deities ofthe mandala. These swaha (Kundali). Most of the invocations are of the
are: conch, scepter, lotus, hook staff, skeleton staff, goddesses ofheaiing and spiritual teaching, particularly
bow, sword, banner, umbrella, trident, noose, jewel of Indian origin. The charm is one of empowerment
and wheel. Three concentric enclosures contain and is worn on the body. Woodblock from Solo
dharanis of many tantric female deities and an outer Kumbu, N.E. Nepal. 38:3 x 40.0 cm.
187. GREAT VOIDNESS EMPOWERMENT sha-ya-satvam. The charm expresses the purificatory
WHEEL power of the five dhyani-Buddhas, producing the Five
Wisdoms: the Seed-Potentiality (dharmadhatu) Wis-
An unusual Buddhist charm in the form of the Great dom, the Mirror-Like Wisdom, the Equanimity
Voidness (sunyata) empowerment wheel of the Vajra- Wisdom, the Discriminating Wisdom and the All-
yana. It consists of a central seed syllable hum, in an Accomplishing Wisdom. These are able to transform
ancient Indian script, encircled by a dharani invoking the Five Poisons (psychological obstructions) of
the great teachers of the tantric Path. Five outward delusion, anger, egotism, jealousy and greed. The
emanations represent the purifying Wisdoms, which charm is given for spiritual awakening and is worn on
are to be understood as the component parts of the the body or meditated upon as a mandala. Woodblock
syllable hum; each bears a dharani. An eight-petaled from Thangboche monastery, N.E. Nepal. 41.3 x
lotus containing syllables of empowerment encloses 42· ocm.
the central sanctuary and separates it from the outer NOTE: Dharanis (I) to (5) appear to relate directly to
series of concentric circles. Two groups of 12 and 25 the account of the emanation of the dhyani-Buddhas
smaller circles contain dharanis of the adi-Buddha from Gautama, as told in the Guhyasamaja Tantra:
cycle. The whole is encircled by scriptural extra~ The Lord sat in meditation and became vibrant with
invoking the attainment of wisdom, the alphabetic the sacred sounds ofJinajik (I), the principal mantra
letters (ali-kali) and the "Buddhist creed." Among the of the Moha family, condensing into the form of
important dharanis enclosed by the charm, which is Vairochana. The Lord sat in the knowledge medita-
"sealed" by five outer concentric circles, ar~ (I) om- tion and became vibrant with the sacred sounds of
Vajradhrik (2), the mantra of the Dvesa family, con-
dsi-na-dsi-ka-mum (dhyani-Buddha / Wisdom), (2)
densing into the form of Aksobhya. He again sat in
hum-vajra-dhari-ka-Iam (JhY{1I1i-Buddha / Wisdom), (3) meditation and became resonant with the sounds of
swa-ratna-dhari-ka-mam (dhyani-Buddha / Wisdom), Ratndhrik (3), the ~tra of the Cintamaci family,
(4) am-aroli-ka-byam (dhyani-Buddha / Wisdom), (5) condensing into the form of Ratnasambhava. Once
ha-prajna-dhari-ka-hum (dhyani-Buddha / Wisdom), more he sat in deep meditation and became res~nant
(6) om-ah-hum-vajra-guru-padma-thod-treng (Padmasam- with the sounds of Arolika (4), the mantra of the
bhava), (7) hri / ha-hum-padme-bha-ta-ma-swaha- Vajraraga family, condensing into the form of
hri / ghirti-raga-ya-ho, (8) thalisam-ram-ba-ya-swaha / Amitabha. Finally he sat in meditation and became
ho-ghandhe-tsita-ya-ho, (9) wagishwari-mum-shri-swaha resonant with the sounds of Prajnadhrik (5), the
/ bam-dhisha-pam-sukini, (10) dsham-kuru-pani-hri / mantra of the Samaya family, condensing as the
swaha-ah-nri-hyeraga-ya-mi-satvam, (II) om-kashi-hi- form of Amoghasiddhi.
radsa-ya-swaha / hum-Ia-sye-samaya-satvam. (12) me-tri- Dharanis (7) to (14) include mantras of the eight offer-
dharani-swaha / hum-wushwa-ah-we-sha-ya-satvam, (13) ings (flowers, incense, light, etc.). Dharani (6) is of
hum-swa-radsa-ya-swaha / hri-malye-samaya-satvam and Padmasambhava.
(14) hram-ah-gharbha-ya-swaha-dsa / dhu-we-prawe-
188. BONPO WEALTH WHEEL by a dharani of the wealth deity Jambhala, om-
dsambhalti-manu-patra-ya-ka-ra-ma-dsu-ra-ra-da-na-she-
A Bonpo charm for attracting wealth, consisting. of a tsu-brum-du, within a lotus bearing the same seed
central seed syllable ma within a lotus bearing the same syllable on each of its four petals. This is in turn con-
syllable on each of its four petals. This is in turn con- tained by a circle and an eight-petaled lotus, bearing
tained by a circle and an eight-petaled lotus, bearing representations of the Auspicious Emblems: Elixir Jar,
representations of the Royal Gems: Elephant's Tusks, Conch, Umbrella, Banner, Diagram, Fishes, Lotus
Kings's and Queen's Earrings, Gems of three types, Wheel and Lotus Flower. Around each are variations
Swastika and Ingots. Around each is a form of the on a- dharani: (I) om-ma-ma-ri-di-nam-ye-swaha, (2)
Jambhala (wealth deity) dharani, om-dsambhala-dsha- om-ma-ma-skye-tsa-du-du-swaha, (3) om-ma-ma-shi-shi-
len-tri-le-swaha, slightly different from the Buddhist ye-du-swaha, (4) om-ma-ma-ya-ya-du-du-swaha, (5) om-
version. The charm is to be worn on the body. ma-ma-ah-kar-sha-kshya-du-du-swaha, (6) om-ma-ma-
Woodblock from Samling monastery, Phijer, Dolpo, guna-rina-shanata-ye-du-swaha, (7) om-ma-ma-ha-ni-ri-
N.W. Nepal. 15.4 x 15.4 em. du-swaha and (8) om-ma-ma-lha-da-lha-da-ye-du-swaha.
The charm is to be worn on the body, possibly to-
189. BONPO WEALTH WHEEL OF gether with the one in the preceding example. W ood-
AUSPICIOUS EMBLEMS block from Samling monastery, Phijer, Dolpo, N.W.
Nepal. 15.3 X 15.3 em.
A Bonpo charm for attracting good fortune and
wealth. It consists ofa central seed syllable ah encircled
190. BONPO EMPOWERMENT WHEEL

This consists of the syllables ah and rna at either side of

a central invocation, within a four-petaled lotus, a
circle, an eight-petaled lotus and concentric circles
containing dharanis, benedictory phrases and a space
for the name of the charm holder to be added. The
whole is encircled by 44 Bonpo reversed Swastikas, a
representation of the element Water and an outer
circle of £re, moving to the left: At all points on the
charm are syllables, empowerments and dharanis-the
most important of which are (I) dsa-dsa-ram / ma-ma-
ram / tri-ya-na-na / raksa-raksa, (2) thu-na-cho /
thu-na-cho and (3) so-om-ah-thu-na-nye-lo-yo-yo-thu-na
-and the wish that" all obstructions become resolved
through the One Power of the charm." To be worn on
the body. Woodblock from Samling monastery,
Phijer, Dolpo, N.W. Nepal. 20.2 x 20.2 cm.
19I. GREATER BONPO EMPOWERMENT
WHEEL

An unusual Bonpo protective charm in the form of a

great empowerment wheel encircled by rings of
reversed Swastikas and fire moving to the left. inside
of which are nine concentric layers enclosing three
lotuses and leading to a central sanctuary bearing the
seed syllables ah and ma. surrounded by dharanis in a
spiral. The innermost lotus is of four petals. with
similar dharanis completely encircling each petal. It is
contained by a circllJ ofsyllables. a lotus ofeight petals.
a circle of dharanis. a lotus of eight petals also with
dharanis. and two outer circles of syllables. dharanis
and scriptural extracts. In parts the script is unclear.
because of damage to the woodblock. but we have
managed to recover the important dharanis: (I) om-
matri-muye-sale-du (many repetitions). (2) om-ah-yam-
ram-mam-kham-pram-du (eight repetitions). (3) om-ah-
brum- rna- tse- bru- ma-ah-yu-nyadsa-na-shi-dsa- brum-du
(eight repetitions). (4) om-ah-hri-rani-su-pri-du-ah-da
kara-ga-sha-ah-ni-samra-swaha (eight repetitions). (5)
ah-om-hum-ram-dsa. (6) ah-om-hum. (7) ah-ah-ah-pham-
ha-sa-la-sa-la-ha-hum-lam-lam and (8) sha-na-hi-da-
kuru-ye-swaha (eight repetitions). The various extracts
from Bonpo texts suggest that the charm is one of
spiritual empowerment, for increasing wisdom and
purifying the mind. To be worn on the body.
Woodblock from Sarnling monastery. Phijer. Dolpo,
N.W. Nepal. 43.0 x 44.6 em.
192. BONPO PROTECTIVE WHEEL

This consists of an elaborate central syllable ma

encircled by a dharani, within a lotus formed by double
lines, which has dharanis moving in a circle on each of
the four petals. The whole is surrounded by three lines
of text in a spiral, containing syllables, invocations and
dharanis, and by three levels of double· circles. The
important dharanis appear to be related to a Bonpo
goddess: (I) SO / ·ah-om-hum-amu-laga-sala . .. sa-ram-
dsa-sala-sala, (2) sada-sada-sala-sala-sale-sada-de-ye-
swaha, (3) so / om-li-shana-ksha-ra-ra-maya-daya-da
and (4) lasa-lasa-lesa-lesa. Woodblock from Samling
monastery, Phijer.. Dolpo, N.W. Nepal. 19.0 x
I9.oem.

193. BONPO PROTECTIVE WHEEL

This consists of an elaborate central syllable ah, with

the vowel mark added and extended at the top, thus
forming eh. This is encircled by a dharani moving to
the left, within a lotus formed by double lines, which
has dharanis moving in a circle on each of the four
petals. The whole is surrounded by three lines of text
in a spiral, containing syllables, invocations and
dharanis, and by three levels of double circles. The
dharanis seem to be related to those in the preceding
previous example, and it is possible that both charms
are used together as a single "protection": (I)ah-om-
hum / ah-ada-kara-khru-ri-mu-od-bar-ram-dsa-sala-sala,
(2) so / om-ru-du-ri-ma-na-pri-bhawa-de-ye-swaha, (3)
sada-sada-sala-sale-sale-ye-swaha and (4) ye-ha-ra-gu-mi-
na-de. Woodblock from Samling monastery, Phijer,
Dolpo, N.W. Nepal. 19.2 x 19.2 em.
194. BONPO DEMON-EXPELLING WHEEL

A Bonpo charm in the form of a wheel with an outer

ring of fire moving to the left. The charm is for
expelling demons (both male and female) of all kinds
of sickness as well as those which disturb meditation.
It consists of a central syllable eh (ah with the e vowel
sign) within a six-pointed star formed by two intri-
cately interlaced triangles. The dharani ah-hi-mu-we-ra
encircles it and at various points around the center are
repetitions of the syllables eh and brum. The star is
contained by two concentric circles with potent phrases
.. banishing" demons around it. Outside is an eight-
petaled lotus similarly inscribed, a circle, another
eight-petaled lotus and the outer ring of fire. At all
enclosures there are phrases of power, giving names of
demons to be rid o£ Eight times the seed sound cho
with the .. expelling" syllable is repeated around the
outer lotus. Woodblock from Samling monastery,
Phijer, Dolpo, N.W. Nepal. 23.9 x 25.1 cm.
19S. LIFE PROTECTION WHEEL

This consists of a central seed syllable hri with a phrase

of empowerment, within a circle, an eight-petaled
lotus, an outer circle and a wheel offire moving to the
right. The petals contain syllables of the dharani
na-ga-trig-mu-la-Ia-Ia-bam, and the spaces between
enclose syllables and life-protection wishes, moving to
the left. The charm is preswnably to be used when life
is in danger. It is to be folded and worn on the body.
Woodblock from Chospa monastery, Karang, Dolpo,
N.W. f'fepal. 8.s x 8.s Cffi.

196. AVALOKITESHWARA PROTECTION

WHEEL .

A Buddhist charm in the form ofa protection wheel of

the Bodhisattva Avalokiteshwara. It consists of a cen-
tral seed syllable hri within a triangle and the empower-
ment dharani om-ah-hum around the outside' of it.
Then it is surrounded by double concentric circles
forming' the center of a lotus bearing the Avalokite-
shwara dharani om-mani-padme-hum split into syllables
on the six petals. The whole is further contained by
three levels of double concentric circles, enclosing the
vowels, consonants and the "Buddhist creed." The
charm may be used during the death rites, as a focus
for guiding the spirit of a deceased person away from
reincarnation in the Six Realms (represented by the six
syllables of the Avalokiteshwara dharani). It may also
be worn as a protective charm. Woodblock from Hrap
monastery, Namdo, Dolpo, N.W. Nepal. 16.2 x
16.2 Cffi.
197. BUDDHIST PROTECTION WHEEL

This consists of a central seed syllable hrj encircled by

syllables and a phrase of protection, contained by a
double circle forming the center of an eight-petaled
lotus with syllables and dharanis on the petals. Two
outer circles enclose the dharani raksa-samaya-dsa
(repeated eight times) and a chain ofeight scepters. The
whole is encircled by a ring of fIre, moving to the
right. The charm is to be worn on the body as a potent
protection against sickness-bringing demons. W ood-
block from Hrap monastery, Namdo, Dolpo, N.W.
Nepal. 14.4 x 14.4 em.

198. HAYAGRIVA PROTECTION WHEEL

A Buddhist charm in the form of a protection wheel

of the tutelary deity Hayagriva. It consists of a central
column bearing the seed syllables om, hrj and phat,
with a phrase of protection moving in a spiral around
it, contained by a double circle forming the center ofan
eight-petaled lotus with the Hayagriva dharani on the
petals: padma-na-takre-ta-vajra-krota-hayagriva-hu-lu-
hu-lu-hum. Two outer circles enclose syllables and
dharanis related to the Hayagriva cycle, (1) om-vajra-
du-na-bhyo-ti-gana-na-hum-hum-dsa and (2) samaya-dsa
/ samaya-bzlog / samaya-bhyo / samaya-thubs / samaya-
pyer / samaya-rped / samaya ... maraya-dsa-dsa, and the
whole is encircled by a chain of scepters and a ring of
fIre, moving to the left. The charm is to be worn on the
body, possibly in conjunction with the preceding
example. Woodblock from Hrap monastery, Namdo,
Dolpo, N.W. Nepal. 14.4 x 14.6 em.
199. AVALOKITESHWARA EMPOWERMENT
WHEEL

An unusual Buddhist charm in the form of the great

empowerment wheel as a mandala of Bodhisattva
Avalokiteshwara. It comprises an elaborate scrolled
flame background with ritual choppers at the four
comers, the whole containing a mandala offour double
concentric circular levels and an inner sanctuary. At
the center is the seed syllable h,j enclosed by a lotus
bearing repetitions of the syllable hum on each of its
primary six petals. Four other syllables are at the car-
dinal directions and a scepter chain encircles the outer
levels. This is known as the Thugs-je Chen-po mandala
of the All-Merciful Avalokiteshwara. All the syllables
are inscribed in an ancient Indian script of about the
sixth century. The power of this charm is particularly
expressed in the elaborate flame motifs. It is printed
for exposure on the inner roofs ofstupas, or as an altar
base, and it is also folded to be worn as a protective
charm. Woodblock from Thangboche monastery,
N.E. Nepal. 39.0 x 39.0 cm.
200. PROTECTION CHARM WHEEL gana-mala-yam (eight times) and (2) zi-ma-zi-ma-sa-la-
zi-ma (eight times), the vowels, consonants and
This consists of a central column bearing the seed "Buddhist creed" being inscribed around the outer
syllables om, ah and hum, contained by a lotus of six circle. Woodblock drawing from Namgyal Institute,
petals, the whole surrounded by three outer concentric Gangtok, Sikkim. 1I.6 x 1I.6 em.
circles. At all enclosures there are protective phrases,
syllables and a single dharani, om-vajra-maha-prata- 202. GREAT EMPOWERMENT CHARM
sade-hum-hum-phat-phat-mina-baha-ri-ri-na, split up on WHEEL
the lotus petals. The "Buddhist creed" is inscribed
around the outer circle. The charm appears to be a form This consists of a central column bearing the seed
of empowerment against demons. It is to be folded syllables om, ah and hum, with a protective phrase in a
and worn on the body. Woodblock from Chospa spiral around, contained by a circle, a lotus of eight
monastery, Karang, Dolpo, N.W. Nepal. 9.2 x petals, three concentric outer circles, scepter motifs at
9·4cm. the four corners and a ring offire, moving to the right.
Dharanis appear on and by the lotus petals, eight times
201. EMPOWERMENT CHARM WHEEL each-(I) yada-yada-yada-gana-mala-yada and (2) zi-ma-
zi-ma-sa-la-zi-ma-the vowels, consonants and
A Buddhist charm in the form of an empowerment "Buddhist creed" being inscribed around' the outer
wheel, suitable for "Body, Speech and Mind." It circle. The charm, similar to the preceding example, is
consists of a central column bearing the seed syllables for empowerment of Body, Speech and Mind, the
om, ah and hum, with a protective phrase in a spiral three mystic components of a person. It is to be folded
around, contained by a circle and lotus of eight petals, and worn as a protection. Woodblock from E. Tibet.
three concentric outer circles, scepters at the comers 17.0 x 17.0 em.
and a ring of fire, moving to the right. Various
dharanis appear on and by the lotus petals, (I) yam-yam-
203. CHOJUR LINGPA TREASURY WHEEL phala-hum . .. (invocation) ... raksa-raksa / guru-deva-
dakini-sarva-kawa-tsi-adhishtana-adhishte, (6) om-ah /
An Wlusually powerful Buddhist charm in the form of hum / vajra-guru-padma-prajna-jnana-sarva-siddhi-hum
an empowerment wheel, traditionally believed to have ~ .. (invocation) ... raksa-raksa / guru-deva-dakini-
been revealed by the Treasure Finder (Tib: terton) sarva-kawa-tsi-adhishtana-adhishte-swaha, (7) om-ah /
Chojur Lingpa. It consists of a central thWlderbolt hum / vajra-guru-padma-sambhava-sarva-siddhi-hum . ..
scepter (vajra) ,bearing the seed syllables om-ah-hum in (invocation) ... raksa-raksa / guru-deva-dakini-sarva-
the middle, surroWlded by two concentric 'circles kawa-tsi-adhishtana-adhishte-swaha, (8) om-ah / hum /
enclosing dharanis, a lotus offour petals inscribed with vajra-guru-padma-kili-kilaya-sarva-wighranan-bam-hum-
dharanis, with symbols ofa ritual knife, sword, scepter phat . .. (invocation) ... raksa-raksa / guru-deva-dakini-
and book in the spaces between, an outer circle, an sarva-kawa-tsi-adhishtana-adhishte-swaha and (9)
eight-petaled lotus inscribed with dharanis, with om-vajrapani-hum / vajrapani-wi ... ya-sarva-apaya-
symbols ofseven scepters and a ritual knife in between bhana-dhani-pramoksha-ya-sarva-sapa-gati-bya-sarva-
the petals, four concentric outer circles enclosing three satana-tathagata-vajra-samaya / trata-om-bhura-maha-
lines of dharanis, and a scepter chain, the whole en- pranaya-bhura-jina-raki-vimale-utsushma-krodha-raja-
circled by a ring of fire, moving to the right. The hum-phat / nama-shatsana-vajra-krodha-hu-lu-hu-lu-
charm condenses the teachings of Guru Padmasam- tishta-tishta-bhanha-bhanha-ha-na-ha-na-amrite-hum-
bhava, the patron lama of the Nyingmapa sect. The phat / om-vajra-amrita-kundale-ha-na-ha-na-hum-phat.
eight-petaled lotus has the names of his eightfold The charm is printed in red, a traditional color for
manifestations and the appropriate dharanis. The first "treasury" (Tib: terma) teachings, though not always
outer circle invokes the Vajra, Karma, Padma and followed. It is to be folded and worn both as a pro-
Ratna Dakinis, one by one, and the outermost circle tection and as an empowerment. Woodblock from
contains the alphabetic vowels, consonants, the Yangser monastery, Nyisal, Dolpo, N.W. Nepal.
"Buddhist creed" and a scriptural empowerment for 32.0 x 32.0 em.
the attainment ofwisdom. The dharanis ofimportance NOTE: Dharanis (1) to (4) appear encircling the
are: (1) om-amarani-tsiwante-ye-swaha (Amitayus), (2) central scepter. Numbers (5) to (8) are on the four
om-mani-padme-hum (Avalokiteshwara), (3) om-ah- lotus petals, and number (9) on the middle outer circle.
hum-vajra-guru-padma-siddhi-hum (padmasambhava), Many of them Wldoubtedly have an Indian origin
(4) raksa- raksa-guru-deva-dakini-sarva-kawa-tsi-adhish- (e.g., om-amrita-kundale, still used by the Natha Sadhus
tana-adhishte-swaha (empowerment), (5) om-ah / hum / in India).
vajra-guru-padma-radsa-ahnritri-dsa-dsa / sarva-siddhi-
 204. EMPOWERMENT WHEEL OF THE
LORD OF DEATH

A Buddhist charm in the form of an empowerment

wheel related to Yama, the Lord of Death (Tib:
Shinje). It consists of a central seed syllable hum twice
encircled by dharanis of Yama, within a lotus of four
petals containing dharanis, with symbols of a sword,
lotus, ritual knife and skeleton staff in the spaces
between the petals, the whole surrounded by double
concentric circles enclosing the alphabetic vowels,
consonants and the "Buddhist creed," a scepter chain
around and an outer circle offire, moving to the right.
The important dharanis are (I) om-maha-dsu-shi-yama-
nathaka-hum-phat, (2) om-hri / shati-wikri-tana-na-hum-
phat, (3) om-yama-nathaka-hum-phat, (4) om-ah-kroteka-
. yamantaka-kala-rupa-hri, (5) shati-saye-ma-ma-
kroteshwari-samaya-hum-phat, (6) om-yama-raja-sa-do-
me-ya, (7) ya-me-do-du-na-yo-da-ya, (8) ya-da-yo-ni-ra-
yakshe-ya-yakshe-ya and (9) tsatsha-niramaya-hum-
hum-phat-phat-swaha. These dharanis are all ofthe cycle
of Yama, Yamantaka and other aspects of the Lord of
Death. Presumably the charm is utilized to placate this
deity in times· of danger. To be worn on the body.
WooClblock from Chospa monastery, Karang, Dolpo,
N.W. Nepal. 21.5 X 21.5 em.
205. GREAT EMPOWERMENT WHEEL OF
THE LORD OF DEATH

This Buddhist charm consists of a central seed syllable

hum completely encircled by two dharanis of Yama,
ending wi!h an "expelling" syllable. It is enclosed by a
double circle, a dharani of the male/female aspects of
Yama, an outer circle, a lotus offour petals containing
dharanis, with symbols of a flaming sword, flaming
wheel above a ritual knife, ritual chopper and bannered
skeleton staff in the spaces between the petals, the
whole surrounded by two concentric circles within
which are repeated" expelling" incantations, a scepter
chain around and an outer circle of fire, moving to the
right. The important dharanis-(I) om-ma-ehi-shri-
yama-nathaka-hum-phat, (2) om-hri / shati-wikri-tana-
na-hum-hum-phat, (3) om-ah-krota-kra-yama-nathaka-
kala-rupa-hri, (4) ah-pa-yama-ma-krodhishwari-samaya-
hum-phat, (5) om-yama-raja-sa-do-ma-ya, (6) ya-me-
do-du-na-yo-da-ya, (7) ya-da-yo-ni-ra-yakshe-ya, (8)
ya-tsatsha-niramaya-hum-phat-are all of the cycle of
Yama, similar to those in the preceding example,
though occasionally with different spelling. On this
charm, around the outer circle and on the lotus petals,
are repeated "expelling" syllables (bzlog) together
with the names of many types of demons. The charm
is to be worn on the body and may be recited at times
of danger. Woodblock from Chospa monastery,
Karang, Dolpo, N.W. Nepal. 37.3 x 37.3 cm.
 SCORPION EMPOWERMENT
206. cation) ... ma-ra-ya-hum-phat / ma-ma-kawa-tsi-raksa-
PROTECTION WHEEL kuru-hum / ah-ya-ma-du:'rur-chasha-na-zhamaya-hum-
phat / om-vajra-yaksha-hum / om-vajra-raksa-hum-phat
A Buddhist charm in the form of a protection wheel (next circle), (3) ni-padma-dakini-hum-phat / ma-ma-
of the scorpion empowerment, known as guru-trak (see kawa-tsi-raksa-kuru-bhrum / sa-karma-dakini-hum-phat /
example 132). It consists of a central seed syllable hum ma-ma-kawa-tsi-raksa-kuru-bhrum / ha-vajra-dakini-hum-
twice encircled by dharanis and a phrase of protection phat / ma-ma-kawa-tsi-raksa-kuru-bhrum / ri-ratna-
against male and female demons. An inner lotus offour dakini-hum-phat / ma-ma-kawa-tsi-raksa-kuru-bhrum and
petals is inscribed with invocations of the Padma, (4) om-padma-natha~krota-hum-phat (Hayagriva) / ma-
Karma, Vajra and Ratna Dakinis, and the outer lotus, ma-kawa-tsi-raksa-kuru-bhrum / om-karma-yaksha-hum-
also of four petals, contains dharanis of Hayagriva, phat (Karma Yaksha) / ma-ma-kawa-tsi-raksa-kuru-
Karma Yaksha, Vajrapani and Yama. In the spaces swaha / om-vajra-pani-hum-phat (Vajrapani) / ma-ma-
between the outer petals are four representations of kawa-tsi-raksa-kuru-bhrum / om-yama-natha-ka-hum-
scorpions. Outer concentric circles are inscribed with phat (Yama) / ma-ma-kawa-tsi-raksa-kuru-bhrum. These
the "Buddhist creed," a pr6tective empowerment and dharanis are all of the wrathful Protectors associated
the vowels and consonants of the alphabet. The whole with Padmasambhava. The charm is giv~n as an em- .
is contained by a scepter chain and a circle of fire, powerment of the wrathful Guru Padmasambhava,
moving to the right. The important dharanis are (I) and as a protection against the influence of all disturb-
om-ah / hum-artsig-nirtsig-namo-bhagawate-hum-hum-ah ing psychic influences (demons). Woodblock from
/ hum-hum-phat / bam-ha-ri-ni-sa-hum-phat / ma-ma- Yangser monastery, Nyisal' Dolpo, N.W. Nepal.
kawa-tsi-raksa-kuru-bhrum (inner circle), (2) ... (invo- 23.8 x 24.4 em.
207. GREAT VOIDNESS TREASURY samaya-dsa / siddhi-phala-hum-ah (around the central
EMPOWERMENT WHEEL syllable), (2) om-dsi-na-dsi-ka / mum-datushvari-satvam /
hum-vajra-dhari-:ka / lam-teshvarati-satvam / sa-ratna-
A powerful Buddhist charm, traditionally considered dhari-ka / mam-moharati satvam / ah-aroli-ka / pyam-
to be one of the "trea$ury revelations" (terma), in the ragarati-satvam / ha-prajna-dhari-ka / tam-vajrarati-
form of the Great Voidness empowerment wheel of satvam (on the five emanations) and (3) hri / ha-hum-
the Vajrayana. It consists of a central seed syllable hum, padma-bha-ta-ma-swaha / hri / ghirti-pha ... la-ya-ho /
in Tibetan script, encircled by a dharani invoking the wagishwari-mum / shri-swaha / bam-kini-sukini / shlim-
great teachers of the tantric Path and the Fruits of the ram-pa-ya-swaha / ho-bha . .. tata-ya-he / dshvim-kuru-
Practice. From the central part, which is enclosed by pani-hri/ svaha / ah-nrim-hyeraga-yami-satvam / kshi-hi-
five concentric circles, emanate five forms representing ra-tsa-ya-swaha / hum-la-sye-samaya-satvam / metri-
the purificatory power ofthe dhyani-Buddhas and their dharani-swaha / hum-pushwa-ah-we-sha-ya-satvam/ hum-
consorts, whose seed syllables are given according to swa-radsa-ya-swaha / tram-malye-samaya-satvam / hrim-
the Guhyasamaja Tantra. An outer eight-petaled lotus ah-gudha-ye-swaha / dsa / dhupe-prawe-sha-ya-satvam (on
contains syllables and dharanis of empowerment, the eight petals of the lotus). The charm is considered
outside of which are concentric circles enclosing two especially potent and is frequently printed in red. It is
groups of 12 and 25 smaller circles, each of which is for transforming all poisons, psychological and physi-
inscribed with dharanis of the adi-Buddha cycle. The cal, into Wisdoms and Elixirs. It invokes the puri-
whole is encircled by scriptural extracts invoking the ficatory power of the adi-Buddha Vajra$attva and the
attainment of wisdom, the alphabetic letters and the five dhyani-Buddhas with their femininity principles,
"Buddhist creed," an outer scepter chain, five close as expressions of the Great Voidness, here represented
concentric circles and a ring of fire, moving to the by the syllable hum. The charm is activated by an
right. The charm is very similar to example 187, with invocation at the time of giving, and is worn on the
the addition of various aspects as well as slight vari- body. Woodblock from Tragyam monastery, Nam-
ations in the dharanis, the most important ofwhich are gung, Dolpo, N.W. Nepal. 31.5 x 3J.o em.
(I) om-ah / hum-vajra-guru-padma-thod-treng-tsal-vajra-
 GREAT VOIDNESS EXPELLING AND
208. to be in an ancient Indian script. The whole is enclosed
EMPOWERMENT TREASURY WHEEL by double concentric circles containing further
invocations and empowerments, a scepter chain and a
An unusual Buddhist charm of the '''treasury'' (terma) circle of fire, moving to the right. The name of the
tradition, in the form of a Great Voidness wheel for wheel is inscribed along the left side. Such a charm is of
expelling malefic influences. In Tibetan it is known as great interest as it seems to incorporate many different
the Ka-bzlog- Ter Nyingpo and is attributed to Gautama traditions. It is peculiar to the Nyingmapa sect and is
Buddha. It consists of a central seed syllable hum, in considered effective both as a protection and as an
Tibetan script, encircled by dharanis of the wrathful empowerment. Unfortunately many of the dharanis
Protectors, an outer invocation to Yama, 18 segments are corrupt or abbreviated. Those that appear to be the
representing degrees of Voidness and containing three most important are (I) hum-hum-hum-vajra-maha-
empowerment dharanis, resting within a lotus of eight krodha-padma-krodha ... re-vajra- kili-kilaya - maha-
petals inscribed with syllables. This central sanctuary is yaksha-kala-rupa-karma-ram ... dsa-wa-ram (invoca-
contained by two concentric circles ofempowerments, tion) ... raksa (around the center), (2) om-yama-natha-
a further lotus of eight petals with demon-expelling ka-eka-bhira-yama-raja-raksa-hum-phat and (3) om-vajra-
dharanis, double circles of' dharanis and invocations ka-ya-ling-bzlog / vajra-hi-bam-kara-pa-ya-bzlog / vajra-
moving in a counterclockwise direction, and an outer hi-ka-nana-bzlog (split into 18 syllables). 'the syllables
lotus of 21 petals with "expelling" phrases and em- between the lotus petals seem to be entirely Indian in
powerments of the potent Protectors Vajrapani, origin (bho-ho, bha-ri, gha-hu, dsa-li, bha-ni, etc.),
Hayagriva, Manjushri, Yamantaka, Yama, Uma Devi, possibly Bengali. The charm is invoked during rites of
Rahu, Ketu, Remati, Rudra, Vajrakila, the Seven exorcism and worn around the neck afterwards.
Kings and other tantric entities. In the spaces between Woodblock from N.E. Nepal. 33.9 x 34.2 cm.
the lotus petals are seed syllables, some ofwhich appear
209. EMPOWERMENT WHEEL OF THE
VAJRAYANA

This unusual Buddhist charm consists of a central

thundyrbolt scepter (vajra) , the symbol of the Vaj-
rayana, with a seed syllable (unclear, but possibly nri),
enclosed by a circle and surrounded by eight crossed-.
scepter motifs each bearing the syllables raksa at the
center. These are in turn surrounded by eight wheel
motifs, four layers of encircling dharanis, vowels,
consonants, the "Buddhist creed,"eight clouds inter-
spersed with the repeated syllable eh, eight fires with
the syllable ram, eight mountains bearing the syllable
kham, a scepter chain with the repeated syllable su and
an outer ring of fire, moving to the right. The charm
contains various dharanis particularly related to the
Prajnaparamita Sutra: (I) om-muni-muni-maha-muni, (2)
a-paramita-ahyu-puni-dsaya-na-sarva-ro-bha-tsi / om-
sarva-sada- kari-pari- shudhe . . . mahayana-pari- wari-
swaha / om-amarani-tsiwante-ye-swaha (Amitayus), (3)
om-namo-bhagawate / ah-parimita-ah-yu-jnana-subini, (4)
om-tse-bhrum-yu-bhrum-ga-yu-te-bhrum-ah-yu-jnana-
yu-tse-bhrum and (5) om':'ah-hum-hri / hri / vaJra-guru-
padma-siddhi-punye-jnana-ah-yu-siddhi-dsa. Many of
these appear to be of the "long-life" empowerment.
The charm is worn on the body or used as a meditation
diagram on an altar. Woodblock from Tungbu
monastery, Solo Kumbu, N.E. Nepal. 35.8 x 37.2 cm.
210. BONPO ALL-PURPOSE PROTECTION 212. BONPO GARUDA PROTECTION
WHEEL WHEELS

A Bonpo charm used for all types of protection and A pair of Bonpo protection wheels of the mythical
considered especially potent. It consists of a central garuda bird. They consist of a central seed syllable
space in which seed syllables are to be inserted accord- khrom encircled by a dharani beginning ah-da-kara-hri
ing to the requirement, surrounded by a dharani with and invoking the protective power of the garuda (see
a swastika motif, double concentric circles enclosing examples 162-165). It is most likely that such syllable
a dharani and empowerment phrase, a lotus of eight wheels would be inserted into the center of larger
petals, surrounded by reversed swastikas, tridents, charms, such as example 210. Woodblock from
circles and protective formulae. The whole is resting Samling monastery, Phijer, Dolpo, N.W. Nepal.
within four scepter implements, fomge, a lotus, wheel, 2.8 x 2.8 cm.
auspicious knot and, at the top, a heavy reversed
swastika, the symbol of the Bonpo religion. It is 213. BONPO PROTECTION WHEEL
unfortunate that many of the dharanis are unclear, but
we have endeavored to retrieve some of them: (I) A Bonpo protective charm in the form of 16 columns
ah-om-hum / ram-dsa-he-brum-bu / ah-da-kara-gharu- ofsyllables around a common center. The dharanis are
dhi-ho-dha-gi-ra-da-na-siddhi-ah-brum-ah (around the (I) om-ha (every alternate column), (2) ram-ah-ma-kro-
center), (2) ah-da-kara-ghu-ru-dha-gi ... mu-ye .•. so- ha-hum and (3) dsa-hri-la-ma, with variations. Seeming-
ah-brum-tha ... ram-mo-ra-da-na-brum /. vajra-khrota- ly it is related to the garuda Protector, to be used in
ga-ra-ma-da-yo-dsa . .. and (3) hum-ma-ma-ah-he-ho- collaboration with a larger charm. Woodblock from
hum-swaha / ah-ma-so ... brum-brum. Some aspects of Samling monastery, Phijer, Dolpo, N.W. Nepal.
the charm seem closely related to the Lamas' Hearts type 6.2 x 6.2cm.
(see examples 222-224), though the syllables are very
different. Woodblock from Samling monastery, 214. TWO BONPO DHARANI WHEELS
Phijer, Dolpo, N.W. Nepal. 15.5 x 16.8 em.
A pari ofBonpo dharanis moving in a circle and com-
21I. BONPO PROTECTION WHEEL pletely enclosed. They are for inserting into the center
of a larger charm, such as example 210. Woodblock
A Bonpo protective charm in the form of a spiral from Samling monastery, Phijer, Dolpo, N.W. Nepal.
dharani and phrase of protection, enclosed by a circle 2.2 x 2.2cm.
and containing the seed syllables ha, ah, hri, hu, da and
eh at the center. Possibly it is for inserting into a larger 215. TWO BONPO SYLLABLE WHEELS
charm. Woodblock from Samling monastery, Phijer,
Dolpo, N.W. Nepal. 6.1 x 6.1 cm. A pair of Bonpo charms in the form of 16 columns of
syllables around a common center. They are the reverse
of each other, the dharanis being (I) ta-ha-ta-ha and ta
repeated, and (2) ha-ta-ha-ta and ha repeated. Un-
doubtedly they are used together, probably with a
larger charin. Woodblock from Samling monastery,
Phijer, Dolpo, N.W. Nepal. 3.3 x 7.1 em.
21 3
216. BUDDHIST SYLLABLE WHEEL 219. SMALL BUDDHIST SYLLABLE WHEEL

This consists of a central seed syllable bam within a This consists of a central syllable dsam within a lotus
lotus bearing repetitions of the syllable on the eight bearing repetitions of the syllable on the eight petals.
petals, surrounded by a scepter chain and an outer circle It is surrounded by double concentric circles. Used in a
of fire, moving to the right. This seed syllable is similar way to the preceding example. Woodblock
associated with the force of femininity as a transforma- from Ang Dorje monastery, Solo Kumbu, N.E. Nepal.
tive power. It is considered to be a potent protection. 3.2 x 3.3 em.
Woodblock from Ang Dorje monastery, Solo Kumbu,
N.E. Nepal. 8.7 x 9.0 cm. 220. TWO SYLLABLE WHEELS

217. BUDDHIST SYLLABLE WHEEL A pair of Buddhist charms in the form of wheels
containing syllables in an ancient Indian script. To be
This consists of a central seed syllable dsam within a used in the central portion of a larger charm, such as
lotus bearing repetitions of the syllable on the eight example 222 or 223. Woodblock from Sikkirn.
petals, surrounded by a scepter chain and an outer 3.0 x 3.0cm.
circle of fire, moving to the left. This seed syllable is
associated with the force of masculinity as suited for 221. ANCIENT SYLLABLE WHEEL
counteracting malefic influrnces. Woodblock from
Ang Dorje monastery, Solo Kumbl!, N.E. Nepal. A Buddhist charm in the form of a wheel with an
8.4 x 8·9cm. ancient Indian seed syllable at the center,surrounded
by a spiral dharani and empowerment, enclosed by a
218. SMALL BUDDHIST SYLLABLE WHEEL circle of fire, moving to the left. It is of the type for
binding demons, contains various wrathful dharanis
This consists of a central syllable bam within a lotus and ends with an expelling phrase. The central syllable
bearing repetitions of the syllable on the eight petals. indicates that the charm is derived from the Lama
It is surrounded by double concentric circles. Most Gong-du type, the details of which follow. Woodblock
likely such a small syllable wheel was to be inserted in from N.E. Nepal. 14.5 X 14.5 cm.
the center of a larger charm for a specific activation.
Woodblock. from Ang Dorje monastery, Solo
Kumbu, N.E. Nepal. 3.4 x 3.4 cm.
216

221
222. GREAT BUDDHIST WHEEL OF THE though slight deviations do occur. In each of our
LAMAS' HEARTS examples we have given transliterations of the par-
ticular cases. Here the dharanis read: (I) om-ah / hum-
Probably the most important ofall Buddhist protective hri / vajraguru-deva-dakini-sarva-siddhi-phala-hum /
charms is this popular type known as the Unity of phat / ma-ma-ah-yur-jnana-pu-pye-ye-pushtim-kuru-om
Lamas' Hearts (Tib: Lama Gong-du), which is said to (around the center; it includes a "life empowerment"),
incorporate all the important phrases and syllables of (2) ma-ma-ah-yur-jnana-pu-pye-ye-pushtim-kuru-om /
protection. The charm is activated by the addition of ma-ma-ka-ya-wa-gi-tsatata-sya-raksa-raksa-om (frrst
specific syllables in the space left vacant at the center, circle after the ten-petaled lotus; the dharani is prefixed
together with the rites for each type of usage. The by all the vowels and consonants), (3) nama-samanta-
central syllables are taken from the "treasury" (terma) buddhanam / nama-samanta-dharmanam I nama-samanta-
text on the subject (see examples 225 and 226), and are samghanam (the Buddhist" refuge") / om-sitita-batre /
interesting in that they are quite obviously derived om-vimala-shamkara / om-pratyam-gira / vajra-ushnisha-
from an ancient Indian script. The charm consists of a tsakra-baratti / sarva-yana-manta-mula-karma-bhana-
central seed-syllable space encircled by a dharani in- bhanam / da-pate-kila-nam-wa / ma-ma-krite-ye-na-keni-
voking the Vajrayana lineage of teachers. This is also tsatat-nam / krito-da-sarva-bhana-tu / tsinda-tsitlda-
encircled and contained by a lotus bearing the seed bhinda- bhinda-tsiri-tsiri- mara- mara- hum-hum-hum-hum-
syllable hri on each ofits eight petals, a circle and a lotus hum-hum-hum-hum-hum-hum-phat-phat-phat (middle
bearing the seed syllable hum on each of its ten petals, outer circle), (4) giri-giri-om / tadyatha / om-muni-muni-
with the syllable phat repeated in the spaces between. maha-muni-sakya-muni-ye-swaha / (followed by the
The whole is further enclosed by four concentric "Buddhist creed") ... vairochana-om / vajrasattva-hum
circles containing three groups of dharanis, vowels, / ratnasambhava-tram / padmadhara-hri / amoghasiddhi-
consonants, the "Buddhist creed," the Buddhist ah (the outermost circle). For further details on the use
"refuge-taking" formula, names of the dhyani- of the charm see the explanation of examples 225 and
Buddhas and seed syllables. It is sealed by an outer 226, the root texts giving the seed syllables and their
circle, a scepter, flaming scepter sword, lotus flower and various uses. The charm is folded and worn on the
triple jewel, with a background of flames moving in body as a potent protection. Woodblock from Doro
both directions. The dharanis of the Lamas' Hearts monastery, Tarap, Dolpo, N.W. Nepal. 19.1 X
type of charm seem to be remarkably consistent, 19.7 em.
223. GREAT BUDDHIST WHEEL OF THE ka-tsitata-raksa-kuru-ye-swaha (twice, prefixed by the
LAMAS' HEARTS vowels and consonants, on the first circle after the
ten-petaled lotus), (3) nama-samanta-buddhanam /
This version of the Unity of Lamas' Hearts protective nama-samanata-dharmanam / nama-samanta-samghanam
charm contains slightly different dharanis from the (the Buddhist "refuge") / om-sitita-batre / om-vimala /
preceding example, but the use is the same, as also the om-shamkara / om-pratyam-giri-om-vajra-ushnisha-tsakra-
basic structure. The charm consists of a central seed- warti-sarva-yana-manta-mula-karma- bhana-dhanam-tata-
syllable space encircled by a short dharani and phrase nam- kila-nam-wa- ma-ma-krita- ya-na-keni- tsatra- krita-
of empowerment. This is in turn encircled and con- nata-sarva:-nata-tsinda- tsinda- bhindha-bhinda-tsiri- tsiri-
tained by a lotus bearing the seed syllable hri on each giri-giri-mara-mara-hum-hum-hum-hum-hum / hum-hum-
of its eight petals, a circle, an outer lotus bearing the hum-hum-hum / phat-phat-phat / ma-ma':'raksa-kuranta
seed syllable hum on each of its ten petals, four con- (middle outer circle) and (4) tadya / om-muni-muni-
centric circles containing three groups of dharanis, maha-muni-ye-swaha / (followed by the "Buddhist
vowels, consonants, the J" Buddhist creed," the creed") ... vairochana-om / vajra-akshobhya-hum /
Buddhist "refuge-taking" formula, names of the ratnasambhava-tram / padmadhara-hri / amoghasiddhi-ah /
dhyani-Buddhas and seed syllables. At the four corners om-sutra-tishta-vajra-ye-swaha (three times) / ma-ma-
are representations of a scepter, flaming scepter sword, ka-ya-wa-ka-tsitata-raka-kuru-ye-sU,laha (the outermost
lotus flower and triple jewel, with a background of circle). The charm is used in conjunction with the
flames moving in both directions. The dharanis are (I) work on seed syllables, and is worn on the body.
om-ah / hum-hum / vajra-guru-deva-dakini-sarva-siddhi- Woodblock from Takshindu monastery, Solo Kumbu,
phala-hum-ah (around the center), (2) ma-ma-kaya-wa- N.E. Nepal. 21.8 x 21.8 em.
223
224. THE LAMAS' HEARTS WHEEL WITH
SEED SYLLABLE AFFIXED

An actual hand-drawn version of the Unity of Lamas'

Hearts protective charm, similar to the preceding
examples but with· the addition of a central seed
syllable brum. Moreover, the surface of the "wheel"
was smeared with saffron water. At the right side is
an inscription in Tibetan outlining the specific ac-
companying rite for a particular instance. The seed
syllable to be used is determined through consultation
with the basic "treasury" text of the Lama Gong-wa
Dus, which gives 108 different seed syllables, many of
which are in an ancient Indian script, possibly related
to Brahmi. Each syllable has a particular color, sound
and property, to be used in correlation with various
platerials (such as saffron, musk water, blood ofvarious
kinds, vegetable juices, earths) when inscribing the
center of the Lamas' Hearts charm. For further details
see our next examples with commentary. This par-
ticular hand-drawn charm is almost identical with the
preceding previous woodcut example, with the addi-
tional dharani om-vajra-garbhe-swaha, but with fewer
repetitions of the syllable hum. Our example, with the
central syllable brum and the saffron water smeared on,
is for a general purificatory exorcism. Drawing
courtesy Lama Kunzang Rinzing. 19.2 x 19.6 cm.
 & 226. GREAT TREASURY CHARM
225 In fact, many of the charm formulae in the Atharva
MANUAL OF ALL SEED SYLLABLES Veda as well as the later Puranas and Tantras of India
are very similar to those of this charm manual, which
An important Tibetan Treasury Manual, consisting of is believed to have come from the great Mindrol
nine leaves inscribed on both sides, containing repre- Nyingmapa monastery of southern Tibet and prob-
sentations in archaic script of the 108 total· seed ably dates from about the seventeenth century. For
syllables, each within a small circle, colored according general interest a number of translations are given:
to their traditional affmities and with fully detailed
(I) For smallpox: With the sap of the soma plant
commentaries alongside outlining their individual write the seed syllable om and sprinkle upon it the
uses. It is a complete copy of the Lama-Gong-wa-Dus crushed and powdered bones of a man who has been
(or bLa-ma-i-Gong-dus-pe'i), the most important a victim of smallpox. Fold up the charm and tie it
Nyingmapa treasury treatise relating to charms and while reciting the protective formulae.
amulets. The script of the seed syllables is very ancient, (2) For protection against weapons: Take the blood of
basically Indian in origin, of the Devanagari type yet a wounded man and write with it the double seed
with great affinities to the early Brahmi and Lantsaj syllable da in the center of the Lamas' Hearts charm.
Ranja alphabets. They cannot be precisely translitera- Fold it up and tie it with red silk.
ted without an exhaustive study ofearly Indian scripts. (3) For evil smells: Take a small piece of white silk
Their use in the charm manual is as empowerment and with an ink prepared from six fine perfumes
yantras, reflecting planes of awareness beyond the write the seed syllable sam, placing it in thy central
space of the Lamas' Hearts charm. Then fold it care-
senses. The lines of Tibetan Umed ("headless") script
fully, bind with colored threads and cover with fIne
alongside each syllable tell how to use it in conjunction cloth.
with the Lamas' Hearts charm (see preceding examples) (4) For poison: With the blood ofapeacock write the
by inserting the syllable at the center according to seed syllable gra, using the face hairs of a large rabbit
specific reqUirements of materials and rites. This or hare. Fold it up in the charm print with the wing
.method ofmaking charms is common to most magical feathers of an eagle, tie it and enclose carefully in the
traditions, notably the Caballc (Hebrew) and ancient stomach of a monkey.
Egyptian in the West and the Vedic (Indian) in the East.
225
225 & 226. GREAT TREASURY CHARM (13) For slander: Take earth from the hearth fire of
MANUAL OF ALL SEED SYLLABLES (continued) a popular halting place for travelers and mix it with
the menstrual blood of a courtesan. Using this as an
(5) For quarrels: Take the blood of a mountain goat ink, write the seed syllable zhom in the central part of
and with it write the seed syllable tam in the center of the charm print. Fold and tie it carefully.
the charm print. Tie it and wrap in a piece of horse- (14) For bad omens: With the blood of an owl write
hide. the seed syllable amra in the center of the print and
(6) For nightmares: Take tears or urine of a ~ystic fold it carefully while enclosing the hair ofa monkey.
person and with it write the seed syllable zi in the Wrap it with a small piece of fox skin.
central part of the Lamas' Hearts print. Fold it up (IS) For placating nagas: Take a piece of birchbark
with an eydash of the wearer and wrap with a piece and write upon it the seed syllable nhe with an ink
of his clothing. prepared from musk water, incense and a sweet
(7) For Jog bite:With the blood of a leopard write herb. Place it in the center ofthe charm, fold it and tie
the seed syllable hri in the center of the charm. Care- carefully.
fully fold it while reciting protective formulae and (16) For tigers: Make a miniature knife of wood or
enclose in a small piece of leopard's skin. paper and write upon it the seed syllable zah using an
(8) For fevers: Take some camphor and musk and ink prepared from musk water and the three types of
dilute with cold water, using this as an ink for writ- myrobalans. Fold and tie it with great care.
ing the seed syllable lho in the centre ofthe protective
charm. Tie it carefully after folding.
Unfortunately most of the explanatory text is higWy
(9) For colds: With black pepper, long pepper and abbreviated as well as using. obscure terminology, a
ginger make an ink by boiling in water and with this method used by all magical schools for protecting the
write the seed syllable pra in the center of the charm contents of precious books. Also many of the seed
print. Tie it carefully. syllables cannot be equated to any known script,
(10) For seminal weakness: With a blood-red ruby though possibly there are connections With the pre-
write the syllable dha in the central space of the Buddhist Shang-shung alphabets ofthe Bon followers.
Lamas' Hearts charm print. Fold it carefully and Few examples of that remain, however, and no full
tie with blue and red thread spun by a virgin. study has ever been made. Undoubtedly most of the
(II) For theft: Take the blood ofa thiefor ofa black syllables are of an archaic Indian origin.
dog and with it write the seed syllable lhi in the center
NOTE: The translations of the individual formulae
of the print. Fold carefully while uttering the wrath-
are through the references of L. A. Waddell, as
ful mantras, wrap inside the skin of a mouse and tie
the complete charm to a post inside the house. outlined in The Gazetteer of Sikhim, with additional
(12) For vomiting: Take dung from a black horse and clarifications. The illustrations are from .photographs
mix it with black sulphur and musk water. Using this of a manuscript in the collection of the author. Each
as an ink, write the seed syllable zha in the center of folio, 35.5 X 7 em.
the charm print. Fold it carefully and enclose in a
piece of snakeskin.
227. GREAT KARMA LINGPA TREASURY
WHEEL

An unusual Buddhist protective charm of the Karma

Lingpa "treasury" tradition, in the form of an ini-
tiatory mandala. All the deities are represented by
circular abstractions emanating from a series of central
lotuses. Chains, g~rlands, flowers and intricate scroll-
work adorn the inner sanctuary, which has four en-
trances crowned with scepters, a pair of deer and the
Wheel of Law with Honorific Umbrella overhead.
The central square structure is surrounded by banners,
umbrellas, ribbons and ritual staffs, within an outer
circular lotus of 62 petals, representations of the Eight
Great Cremation Grounds showing stupas, a scepter
chain and a wheel of fire, moving to the right. At the
bottom is a Tibetan inscription identifying this whole
structure as the Karma Lingpa Treasury Wheel.
Karma Lingpa was one of the great tertons (treasure
fmders) predicted by Padmasambhava. Traditionally
believed to have come from the north, he is also
credited with the revelation of the Bardo Thodol, the
"Tibetan Book of the Dead." The Treasury Wheel of
Karma Lingpa seems to be connected with the rites for
attaining favorable rebirth, and would most likely be
used more as an initiatory mandala and focus for
lamaistic rites than as a protective charm for the living.
The Eight Great Cremation Grounds are in particular
associated with the Protector Mahakala, and were
meditation places of many of the famous Siddhas (a
category ofsaints) such as Padmasambhava, Tilopa and
Kukkuripa. Woodblock from Yangser monastery,
Nyisal, Dolpo, N.W. Nepal. 24.5 x 25.7 cm.
228. MANDALA OF AUSPICIOUS
EMBLEMS AND SYLLABLES

A Buddhist mandala representing the Auspicious

Universe, with all its wealth and potency, for use either
as a protective charm or as a lucky diagram to be
inserted in the ro.ofsections ofstupas and monasteries. It
consists of a central ancient Indian seed syllable sur-
rounded by concentric levels of other seed syllables in
Tibetan script, each enclosed by small circles. The syl-
lables include all the vowel sounds, as well as many
repetitions of hum, hri, ha, brum, dsa, bam, mum, he and
bhyo (pronounced cho). An outer circular inscription
consists of the" Buddhist creed" and various dharanis
of the Vajrayana. From the central circular con-
struction emanate four smaller circles containing
dharanis of Hayagriva, Amritakundali, Kerima and
other wrathful Protectors, with representations of the
Auspicious Emblems (Conch, Elixir Jar, Umbrella,
Banner, Lotus, Scepter, etc.) at the comers. The Seven
Gems ofa Great King (Skt: chakravartin) are portrayed
typically as a Wheel, Flaming Jewel, All-Conquering
Warrior, Wish-Granting Tree, Noble Wife, Minister,
Horse and the additional White Elephant. The whole
is contained by a square structure in the form of a
temple sanctuary with four gates, at which are the
repeated seed syllables bam, hum, ho and dsa. Outer
chains insulate the whole, indicating the mandala nature
of this design. Woodblock from Lang monastery,
Phijer, Dolpo, N.W. Nepal. 39.8 x 40.2 em.
228
229. GREAT TREASURY MANDALA OF ferent "families" (Skt: kula). The whole is surrounded
AUSPICIOUS EMBLEMS AND SYLLABLES by an outer circular inscription containing the "Bud-
dhist creed," invocations of Vajrasattva, phrases of
An unusually powerful Buddhist mandala, traditionally empowerment and scriptural extracts with dharanis.
one of the "treasury" revelations, representing the The whole is contained by a square structure in the
Auspicious Universe. It consists of a central enclosure form of a temple sanctuary with four gates, chains and
containing the dharanis and invocations ofBodhisattva outer trigrams. At the gates are three enclosures of
Samantabhadra (Tib: Kuntu Zangpo) in the male/ dharanis, with ritual chopper knives in pairs. Within
female tantric aspect. From this there emanate four the sanctuary are the eight Auspicious Emblems and
other enclosures at the directions. These contain the Gems, as in the preceding example. At the four
dharanis and invocations of the dhyani-Buddhas, outer corners are circular enclosures containing
Herukas and Protectors, with the seed syllables om, dharanis of the wrathful Protectors and representations
hum, tram and hrj interspersed between. This central of a Flaming Jewel, Lotus, Scepter and Crossed
section is enclosed by a circle but extends outward to Scepters. This design is generally utilized as a protective
create various concentr"ic planes, each divided into charm, to be folded and worn after empowerment by
individual enclosures of dharanis, invocations and a lama. Like most "treasury" charms,'it is printed in
syllables. The vowels are inscribed in small circles close red. It is of the Karygupa sect, a personal gift from the
to the main enclosure, with the consonants similarly Gyalwa Karmapa. Woodblock from Rumtek mon-
enclosed and around the outer edges. Most of the astery, Sikkim. 52.6 x 54.2 em.
invocations are of the wrathful Protectors of the dif-
230. GREAT DHYANI-BUDDHA The dhyani-Buddhas or Jinas are the basis for all
PROTECTIVE MANDALA meditative practices of the Vajrayana. They represent
different "families" or psychological approaches and
A Buddhist charm in the form of the great dhyani- are equated with the Aggregates (matter, sensation,
Buddha Uina) mandala. At the center is depiCted the perception, formations and consciousness) and Ele-
crowned Buddha Vairochana, seated on a lotus throne, mentary Phenomena (density, cohesion, temperature,
wearing robes and elaborate ornaments and showing expansion and spatiality). Each have particular colors,
the Wheel of Law (Skt: dharmachakra) gesture. Four seed syllables, elements, directions, symbols and
other dhyani-Buddhas, Amitabha, Aksobhya, Amo- characteristics, which are utilized as the meditative basis
ghasiddhi and Ratnasambhava, emanate in the four for" purifying" the obscuring" poisons" ofthe psyche
directions, each with his appropriate gesture and into "wisdoms" of Enlightenment. Thus all Buddhist
ornaments. Each seated figure is surrounded by ancient deities are understood as being expressions of the five
Indian syllables, mostly undecipherable, and repeated dhyani-Buddhas, who themselves are said to have
concentric circles. Four lotuses also emanate outwards, evolved through events, mystically presented, of the
bearing inscriptions as flowers. The whole is enclosed teaching of the Buddha Sakyamuni. The process of
by four conc~ntric circles, containing three lines of emanation of these dhyani-Buddhas from the medita-
scriptural extracts and dharanis, most of which are tion ofthe historical Buddha is told in the Guhyasamaja
unfortunately very corrupt. Thirty-two small circles, Tantra, an early and highly important Vajrayana
each containing ancient Indian syllables, surround the treatise. This representation of the dhyani-Buddha
structure and emanate outwards as multiple circles mandala is used primarily as a protective charm, to be
enclosing two lines of Tibetan texts comprising worn on the body after empowerment by a lama. It
scriptural extracts and dharanis. At the four corners are also may be used in the roof ofstupas or temples, or as
shown the Flaming jewel, Lotus, Scepter and Crossed a meditation diagram. Woodblock from Thangboche
Scepters, symbols of tantric Buddhism, each of which monastery, Solo Kumbu, N.E. Nepal. 41.0 x 42.0 cm.
is surrounded by multiple concentric circles.
231. GREAT PROTECTIVE MANDALA OF protective syllables (hum-hum-bam-ho) and demon-
THE SAVIORESS TARA binding spells on each of the eight petals. An outer
lotus of 13 petals contains repeated invocations of
.An unusual Buddhist charm in the form of the great Padmayogini as the goddess Tara, her dharani and
protective mandala ofthe Savioress Tara. At the center varied protective formulae. Three further concentric
is the seated figure of Green Tara, wearing elaborate circles enclose two lines of syllables, protective form-
robes and ornaments, holding a large lotus B.ower and ulae and invocations, leading to a series of 25 small
showing the "boon-bestowing" gesture. A full-moon circles each with seed syllables and names as invoca-
halo is to be seen behind her head and from her body tions. Three more concentric circles enclose four lines
varied rays emanate. She is contained by multiple and a single line of scriptural extracts and protective
. concentric circles forming the center ofa lotus bearing formulae. The whole is encircled by a scepter chain
the seed syllables mam, pam, mum and lam on the four and an ornate outer "wheel" representing fire. All the
petals, each similarly encircled. These syllables repre- many mantras and dharanis on this large charm are of
sent the female counterparts of the dhyani-Buddhas- the "family" of Tara, who is the All-Merciful
Mamaki, Pandaravasini, V~jradhatvishvari and Locana Compassionate Goddess or Savioress of Buddhism.
-as Wisdom Goddesses of the Tara realms. From the The design is to be used as a protective charm against
central lotus emanates a series of circles containing an all kinds of sickness, confusion, bad luck, etc. It is em-
encircling invocation and dharanis ofTara, Arya Tara, powered in the usual way and worn on the body.
Varahi, Avalokiteshwara, Padmayogini and others. Woodblock from Thangboche monastery, Solo
Next is a lotus bearing invocations ofPadmayogini as Kumbu, N.E. Nepal. 46.5 x 49.5 cm.
the goddess Tara, with her dharani (tare-tuttare-ture),
232. GREAT TREASURY MANDALA OF and in the spaces between the petals are the additional
BODHISATTVA SAMANTABHADRA dharanis

An unusually powerful Buddhist protective charm of om-vajra-jina-sarva-dushta-hum-phat I om-vajra-kili-

kilaya-sarva-wignana-bam-hum-phat I om-vajra-sarva-
the "treasury" tradition, in the form of the great
dushta-hum-phat I khrom-garuda-sarva-dakini-hum-
mandala of Bodhisattva Sarnantabhadra in the male/ phat I om-guru-shri-vajra-yaksha-krodha-dsitta-hum I
female aspect. It depicts the first Bodhisattva seated on om-ru-Iu-ru-Iu-hum-bhyo-hum-phat / om-guru-jina-
a lotus, in the form of the adi-Buddha Samantabhadra shri-heruka-guhya-jina-krodhishwari-satvam I ma-ma-
eriibi.-ac~g-· his consort Samantabhadri (Tib: Kuntu yogini-ru-lu-ru-lu-hum-bhyo-hum-phat I om-ah-
Zangmo), a halo behind his head and numerous rays of kroteka-yamantaka-hana-mata-bhadsa-hum-phat I om-
light emanating from their bodies. At their center is the vajra-maha-guru-sarva-siddhi-hum.
seed syllable om (origin of a~'gs), with four other A series of 25 outer small circles contain seed syllables
seed syllables, ah, hum, tram a d hri, in the four direc-
and names of invocation. The whole is enclosed by an
tions and forming an inner man a. The cosmic father/
outer lotus of 42 petals inscribed with abbreviated
mother form expresses the unity of Wisdom and
dharanis, leading to further concentric circles with the
Means on the tantric Path and conveys the tantra of dharanis
nonduality (Tib: Dzog-chen), the Great Perfection.
The central figures are contained by concentric circles om-guhya-shri-heruka-hum I guhya-krodhishwari-hum
symbolizing the dhyani-Buddhas and are encircled by II om-yaksha-shri-heruka-hum I yaksha-krodhishwari-
the dharani hum II om-vajra-gauri-ha / om-vajra-tsori-ha /1 om-
vajra-pramohe-ha I om-vajra-betali-he 1/ om-vajra-
e-ma-ki-ri-ki-ri-ma-sa-ta-bhali-bhali-sa-mi-ta-suru- putra-si-ha / om-vajra-ghasmari-ha /I om-vajra-
sun4-kundhali-ma-suma-su-i-kara-su-li-bhasa-ta-ye-tsa- smashani-ha I om-vajra-tsandali-ha /I om-vajra-siddha-
ki-ra-bhuli-ta-Ia-che- ye- sa- mu-natha-tsarya-sugha-ye- muge-ha I om-vajra-bughe-mugi-ha 1/ om-vajra-
bhiti-ma-na-bhya-gu-Ie-ye-sa-ka-ri-dhu-ka-na-sa-te- ri- siddha-la-muge-he I om-vajra-kadga-mugi-he /I om-
bhe-ta-na-para-hi-li-sa-na- ma-ga-ra-te- ke-Ia-na-sam- vajra-ka-ka-mugi-he I .-om-vajra-u-lu-ka-mugi-he //
dhura-ta-me-ka-tsa-ra-tada-pasu-rya-ghata-ra-e-pa-sha- om-a-kro-maha-shri-heruka-hum I ka-ta-maha-
na-rana-bhe-dhi-sa-ghu-ti- pa-ya-ghura-ghura-sa- kha- krodhishwari-hum-phat II om-sarva-tathagata-shri-
ga-ra-na-Iam-nara-nara-i-tha-phat-Iam-si-ra-na-si-ra- heruka-hum I sarva-tathagata-krodhishwari-hum /1 om-
na-bhesa-bhera-sa-bam-Iam / bhuna-dha-bhuna-dha / vajra-shri-heruka-hum I vajra-krodhishwari-hum II
chi-ga-sa-ke-Iam / sa-sah-ri-rih-ge-geh-i-ih-ma-mah- om-buddha-shri-heruka-hum I buddha-krodhishwari-
ri-rih-la-ha-ah, hum /I om-ratna-shri-heruka-hum I ratna-krodhishwari-
hum 1/ om-padma-shri-heruka-hum I padma-
which appears to be of Sanskrit origin and contains
krodhishwari-hum II om-karma-shri-heruka-hum I
seed syllables of Samantabhadra. This is in turn en-
karma-krodhishwari-hum 1/ om-raksha-shri-heruka-hum
closed by an eight-petaled lotus inscribed with a series I raksha-krodhishwari-hum 1/ om-sanu-shri-heruka-hum
ofinvocations beginning om-maha-guru and naming the I sanu-krodhishwari-hum,
King of the Nagas (mystic snakes) and other entities of
the tantric pantheon, each ending with the seed and the outermost ring containing the alphabetic
syllable hum. Further concentric circles enclose a single vowels, consonants, the "Buddhist creed," a series of
line of text which invokes the forces ofprotection with invocatory names, each ending with the powerful
a series ofseed syllables. In turn this is contained within syllable bhyo (pronounced cho), phrases of empower-
a ten-petaled lotus inscribed with the dharanis ment and the dharani om-vajra-arya-te-dsa-te-dsa / om-
vajra-amu-ghi-hum / om-vajra-loka-bam / om-vajra-
(I) om - sarva - tathagata - maha - krodhishwari - sarva - bhasmi-pa-la-ya-bu-tu-ho. An elaborate outer scroll
dushtam-hum-phat, (2) om-maha-vajradhara-maha- motif forms a ring of fire and protective mandala.
krodhishwari-dsvalani-hum-phat, (3) om-maha-surya-
Such a charm is of the .. treasury" tradition and would
ratna-maha-krodhishwari-widama-hum-phat, (4) om-
hri I shatta-sama-natha-padma-maha-krodhishwari- most often' be printed in red ink prepared from a
gahi-hum-phat, (5) om-sarva-amogha-maha- vermilion compound. It is a mandala especially used
krodhishwari-wishwa-hum-phat, (6) om-sarva-tathagata- by the Nyingmapa sect and would be used as a charm
maha-shri-heruka-maha-jina-sarva-dushta-nu-ka-hana- to be worn on the body after empowerment by a lama.
dahapadsa-hum-hum-hllm-phat, . (7) om-vajra-maha- It contains formulae ofalmost all the tantric protective
shri-heruka-maha-jina-sarva-dushta-natha-ka- hana- entities. On occasions it may be used in the roof of
dahapadsa-hum-hum-phat, (8) om-ratna-maha-shri- stupas and temples, sometimes painted. Woodblock
heruka - maha - jina - sarva - dushta - natha - ka - hana- fr'om Thangboche monastery, Solo Kumbu, N.E.
dahapadsa-hum-hum-hum-phat, (9) om-padma-maha- Nepal. 46..5 x 47.5 em.
shri-heruka-maha-jina-sarva-dushta-natha- ka- hana-
dahapadsa-hum-hum-hum-phat and (10) om-karma-
maha-shri-hfrt:4ka-maha-jina-sarva-dushta-natha-ka-
/:atfa-Jah~padsa-hum-hum-hum-phat,