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    <pre style="white-space:pre-line"><code>66
               chuluu) outside the yurt.  In case of the blue goat seter, the goat is taken to a riverbank and the milk is
               sprinkled on the goat and on the river. In case of the blue horse seter, the horse is led to the yurt
               entrance  and  through  the  opened  door,  it  is  shown  the  nine-part  seter-fabric  and  the  milk  is  also
                                    67
               sprinkled on the animal.
                     The  customs  related  to  the  seter,  its  interpretation  and  its  importance  in  the  ritual  identity
               slightly  differ  from  region  to  region.  According  to  another  common  interpretation,  the  seter  ritual
               consecrates the animal to the Dharma protectors. In this context, the seter of a brown horse (kheer
               mornii seter) is related to Geser Khan, the seter of a white horse is related to the protective genius of
               invincibility (süldnii ongon), the seter of a blue bull is related to Erlig Nomun Khan (Choijiliin ongon
               &lt;  ClMo.  čoyijil,  Tib.  chos  rgyal,  Dharma-king),  the  seter  of  a  red  goat  is  related  to  dharmapāla
               Vajrasādhu (Damjingiin ongon &lt; ClMo. čoyijil, Tib. dam can [rdo rje legs pa], Skt. Vajrasādhu, a
               protective deity). These identifications follow the standardized iconography of the riding animals of
               the respective protective deities. Further information on local variations of seter rituals can be found in
               a number of ethnographic writings, for example for Sönid (Čaγan – Jaγar 2018: 187–202) or Ööld
               (Mende & Bayankesig 2006: 170–172) subgroups.
                     According to Batnasan, the establishing ritual of a seter must be done by a professional lama
               and using Tibetan ritual texts. During the establishing ritual, the lama prepares a piece of white cloth
               which is cut at the bottom into nine identical strips. This piece of cloth, also called seter, is then hung
               in the yurt in the khoimor (the honoured, northern part of the yurt) above or next to the altar. Batnasan
               –  although  not  fully  introduced  to  the  tradition  –  represents  the  parallel  tradition  of  buddhisized
               shamans (khar  bagsh). Keeping this  in mind, I asked whether it is  possible to establish a seter by
               means of Oirat-Mongolian texts in the Clear script. He replied that it is possible to use Clear script
               texts, but “if there is no Tibetan scripture beyond, it is psychologically ill-suited” (gekhdee tsaanaa
               tangad  nom  es  bolvol  bas  setgel  sanaanii  tokhiromj  muutai).  This  explanation  expresses  the  more
               general approach towards the language question of the Buddhist ritual chanting as usually viewed by
               the common Mongol laity. The Tibetan language, despite the unintelligibility of its contents for the
               common Mongols, is considered more powerful and the reading of Tibetan books more efficacious
               (except the reading of ritual texts to local deities in particular cases). The lay followers are required to
               “rejoice” in or “sympathize” with the beneficial action of chanting (ClMo. daγan bayasqu, Tib. rjes su
                        68
               yi rang ba ). Even while chanting texts written in Mongolian, it is not expected that the laymen would
               directly understand its contents in the process of chanting (this can be observed both in monasteries
               with  Mergen  Gegen’s  tradition  of  Mongolian  liturgy,  and  among  khar  bagsh  in  Ili,  and  the  same
               experience was reported by Altai Uriankhais who in their younger age listened to the reading of the
               Oirat Diamond sutra, Srba 2019: 177). In this edition, the genre of the seter is represented by a single
                                 th
               manuscript of the 18  century. This fact corresponds well with the opinion expressed by Batnasan that
               the ritual of establishing seter must be preferably carried out in Tibetan.


               1.9.2. Rituals in the Philosophical System of a Zakhchin Herder

               Nanzadiin  Bökhsuuri  is  a  Zakhchin  herder  living  in  Üyench  sum,  Khovd  aimag.  Born  in  1964,
               Bökhsuuri passed his whole life in a remote valley, Uliyast. According to his own conviction, he was
               born with a special talent, which was already observed by the surrounding landscape at his birth. The
               landscape expressed its joy by the fact that a symbol of the endless knot (ClMo. čoγ jiruqai, öljeyitü
               jiruγ, Tib. dpal be’u, Skt. śrīvatsa; in Zakhchin dialect uyalga, Clear script uyalγan) spontaneously
               appeared on a nearby rock. The experience of the change of social conditions in the early 1990s led
               Bökhsuuri  to  the  necessity  of  “examining  history,  enquiring  about  the  essence  of  religion  and  the
               origin of the world.” At the age of 44, he wrote and printed a concise book Method for Humanity to
               Attain Collectively the Gift of Eternal Life (Delkhiin bükh khün törölkhtön bid khamtdaa mönkh nasnii
               zayaand khürekh arga zam), later in 2017 rewritten into a more detailed and systematic tract called

               66  The  form of sangiin chuluu differs  according to  the regional groups of the Altai  Uriankhais. In Altai  sum
               (Bayan-Ölgii  aimag)  it  is  formed  only  by  three  flat  stones,  while  in  Mönkhkhairkhan  sum,  a  higher  stone
               construction can be seen.
               67  Recorded from Ch. Batnasan, Altai sum, Bayan-Ölgii aimag, 22.6.2014, recording No. WS561227.
               68  Full form: dge ba la rjes su yi rang ba “to rejoice in the virtue” or good deeds manifested by someone else.

                                                           52</code></pre>
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