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    <pre style="white-space:pre-line"><code>strokes  are  frequently  slightly  bluntly  finished  and  the  brush  strokes  in  general  give  a  forced
               impression. The second style (mostly fol. 5v-9r) is characterized by perfect elegance, balanced shaded
               strokes with natural endings, the overall impression of the script is rounded. 13.Bh. 16. qoyar čeg used
               also in syllable ending cases. 17.A and B alternate. Fol. 10r shows a visually specific style certainly of
               the same scribe as  preceding  folios,  but  with the segül  and  čačulγ-a  elements elongated  to  fill  the
               remaining space of the blank page.

               Commentary:  This  type  was  classified  by  Futaki  (2005:  38)  as  a  pseudo-Buddhist  sutra  (type  C)
               mainly  due  to  the  introductory  three  bows  to  the  Three  Jewels,  the  apocryphal  titles  in  Sanskrit
               (actually Chinese), Tibetan, and Mongolian, and the narrative introduction resembling the situational
               introduction of some of the canonical sutras. The text was recently translated by Ágnes Birtalan based
               on a manuscript in the Clear script provided by Prof. Erdemtü Mingγad and originating from among
               the Öölöd Oirats in Ili (Birtalan 2020: 279–280). In the present manuscript Msc. B 55/3, this text is
               accompanied  by  the  versified  version  originally  composed  by  the  Third  Mergen  Gegen
               Lubsangdambijalcan, which is edited also further below in section 2.5.3. from Msc. D 291/2.

               Translation:
               [1r] Incense Offering Sutra of the White Old Man
               [1v] namo buddhaya [I pay homage to the Buddha], namo dharmaya [I pay homage to the Dharma],
               namo sanghaya [I pay homage to the Saṃgha].
                                                          459
               In the Indian language: joo soo an-a too tai čii.  In the Mongolian language: Sutra named the One
                                                             460
               Able to Suppress and Appease the Earth and Water.
               I bow to all buddhas and bodhisattvas.
               Thus  have  I  heard,  once  upon  a  time,  the  Buddha, the  Victoriously  Passed  Beyond,  together  with
               Ānanda, bhikṣu bodhisattvas and [2r] venerable monks perambulated on the mountain called Orchard.
               At that time, they saw walking there an old man who had reached a great age, whose beard and hair
               were very white, dressed in a white robe, holding a staff with a dragon’s head in his hand. Then the
               Buddha, the Victoriously Passed Beyond, spoke: “Why do you dwell alone in these mountains?” The
               old  man  replied:  “Oh,  Buddha,  the  Victoriously  Passed  Beyond,  I  dwell  on  the  mountain  called
               Orchard. Wild beasts, poisonous serpents, men and beasts, lords of earth and [3r] lords of waters, lords
               of government, and guardian spirits, no matter how fierce they are, I rule them all. When I am in the
               mountains,  [I  become]  lord  of  the  earth  and  waters  of  the  mountains;  when  I  am  on  the  plain,  [I
               become] lord of the fields; when I am among men, [I become] lord of the dwelling; when I am in the
               temples, [I become] the master of the Doctrine. I can distinguish between meritorious and sinful deeds
               of human beings who are in the world. I know the length of human life. I give [long or short lifespan].
               [3v] Every second day and sixteenth day of the month I come down and observe whether people are
               doing meritorious or sinful deeds, whether they are doing good deeds, whether they are repaying the
               goodness of their parents, whether they hold in reverence Three Jewels and worship them. On the geng
                                461
               Day of the Mouse,  I will join with two fierce [demons] and mountainous black demons, gate-keeper
               protector [spirits] and record without fail meritorious and sinful deeds done by men. If [I find cases of]
               a cruel deprivation of life, disrespect for father and mother, disrespect for the Three Jewels with evil
                                                                                            462
               intentions, [4r] committing the ten black sins, then the heavenly “fierce constellation”  will descend
                                                              463
               on all such people until the geng Day of the Monkey  and I will write down their names and together
               with [lords] of the earth and waters, nine holy stars, five fierce dragons, earth and water [lords] of the
               soil, grandson and uncle demons of the earth and waters, sons and grandsons of the earth and waters,
               as  well  as  [lords]  of  the  centre  and  twenty-four  directions  of  the  earth  and  waters  and  [4v]  will


               459  The allegedly Sanskrit title actually renders a Chinese title, although this cannot be taken as an indication of a
               Chinese origin of the text. To the question of identification of the Chinese title see Birtalan 2020: 287, Note 57
               and Futaki 2005: 41.
               460  Here and frequently in the following text γajar usun means not only the earth and waters, but particularly the
               lords dwelling in them and exerting a sort of rule above the landscape.
               461  Supposedly the 37  day (gengzi 庚子) in the Chinese sexagenary cycle.
                                th
               462  Doγsin γ’araγ, supposedly Tib. gza’ nad “epilepsy”.
               463  Supposedly the 57  day (gengshen 庚申) in the Chinese sexagenary cycle.
                                th
                                                           156</code></pre>
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