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    <pre style="white-space:pre-line"><code>I purify the great khan in chainmail and his companions by filling the whole celestial realm by clouds
               of smoke from the mightily [3r] blazing fire of pure offering substances with perfectly delicious smell
               for gods and humans.
               I bow to you, great Warrior-tngri-god, with the body in chainmail, protecting the Doctrine by [your]
                                                                                                179
                                               177
                                                                           178
               rich abilities of eight achievements,  dance of miraculous powers  of the three secrets,  [3v] and
                                                          180
               various cases of proud [suppressing of enemies].  [4r]
                                                                                                        183
               Protect  the  illustrious  assembly  of  Daši  γ’amun  (Dashigoman),  without  omission/impartially
                                                                           182
                                   181
                                                                                                    185
                                                    184
               diffuse the encounters with the Dharma,  grant the teachers, disciples, [4v] the eight groups  and
               their  companions  to  conform  to  the  Doctrine,  accomplish  the  intended  affairs  completely  and
               spontaneously.
               manggalaṃ


               177  Naiman γajar-un erke bayalaγ, most probably referring to naiman yeke bütügel, Tib. grub pa brgyad “eight
               accomplishments”, which include 1) nidün-ü buduγ, Tib. mig sman/mig rtsi, “eye potion”, 2) mori, Tib. rkang
               mgyogs, “swift-feet” (ability to walk extremely fast), 3) ildü, Tib. ral gri, “sword”, 4) γajar douraki bütügeltü,
               Tib. sa ’og gi sgrub pa, “travels to terrestrial realms”, 5) üril, Tib. ril bu, “medicinal capsules”, respectively Tib.
               dngon  par  shes  pa'i  dngos  grub  “the  siddhis  of  higher  perception”  6)  oγtarγui-dur  odqu,  Tib.  mkha’  spyod,
               “travels to celestial realms”, 7) ülü üjegdeküi bütügel, Tib. mi snang ba’i sgrub pa, “invisibility” 8) sim-e abqu,
               Tib. bcud len, “essence-extraction” (THL, БШСТТ II: 98). – Another possible reference is to naimaduγar γajar-
               un oγuγata sudulqui naiman, Tib. sa brgyad pa’i yongs sbyong brgyad, “Eight thorough trainings on the eighth
               ground” (of twelve grounds or levels of the Mahāyāna path, Tib. sa bcu gnyi). The eight ground includes: 1)
               knowledge  of  the  thoughts  of  all  sentient  beings,  2)  knowledge  of  the  places  where  Buddha  resides,  3)
               establishing  Buddha-fields,  4)  pleasing  the  Buddhas  with  one’s  correct  understanding  of  the  reality  of  all
               phenomena, 5) knowledge of the different faculties of sentient beings, 6) purifying the continuum of sentient
               beings  in  those  directions  where  Buddha-fields  will  be  established,  7)  performing  the  deeds  of  Bodhisattvas
               while  abiding  in  an  illusion  like  concentration,  8)  willingly  taking  rebirth  for  the  benefit  of  sentient  beings
               (Tsepak Rigzin 1993: 278, for Mongolian terms see БШСТТ II: 112–113).
               178  Ilbi  qubilγan,  synonymous  to  ridi  qubilγan,  Tib.  rdzu  ’phrul,  Skt.  ṛddhi,  miraculous  powers,  miraculous
               manifestations.
               179  Γurban niγuča, or γurban niγuča sang, Tib. gsang mdzod gsum, three secret treasuries: 1) blam-a niγuča sang,
               Tib.  bla  ma  gsang  mdzod,  secret  treasury  of  lamas,  2)  idam  niγuča  sang,  Tib.  yi  dam  gsang  mdzod,  secret
               treasury of yidam-tutelary deities, 3) dagini niγuča sang, Tib. mkha’ ’gro gsang mdzod, secret treasury of ḍākinīs
               (БШСТТ I: 281).
               180  Ali  omuγtu-yin  üjegdel  yambarčilan  urγuγsan  is  quite  unclear,  for  omuγtu  “proud,  haughty,  arrogant  …”
               (equivalent  to  various  Tibetan  terms  nga  rgyal  can,  khengs  can,  dregs  ldan  pa  etc.)  is  generally  a  negative
               attribute.  However,  an  explanation  of  the  term  Tib.  bsnyems  pa,  ClMo.  bardaγasu,  degerügei,  sayirqal  in
               Sumatiratna (2018: 487, No. 13578) stating Tib. nga rgyal te, skabs ’gar gying ba ’am pha rol gnon pa’o, ClMo.
               omuγ  böged,  jarim  üy-e-dür  üjügürkekü  buyu  činadus-i daruqu bolai  “pride,  and  sometimes  it  means:  to  act
               proudly or suppress the opponents” helps to understand that the word “proud” (omuγ) here is probably referring
               to the positive combative skills of the warrior-tngri-god (dalha or dayisun/dayičin tngri, Tib. dgra lha) used in
               favour of protection of Buddhadharma.
               181  Tegüs čoγtu or čoγ tegülder, Tib. dpan ldan, “glorious, splendorous, illustrious”.
               182  Daši  γ’amun  qural,  Tib.  bkra  shis  sgo  mang  grwa  tshang,  name  of  the  Gomang  monastic  school  of  the
               Tibetan Drepung monastery (‘bras spungs). It remains unclear why this name, which seems not to appear among
               temples and organizational units of the Yeke Küriy-e Monastery geographically close to Boγda aγula, is used
               here.  The  Dashchoimbel  datsan  (monastic  school;  Tib.  bkra  shis  chos  ’phel  grwa  tshang)  of  Yeke  Küriy-e
               followed the curriculum (игчаа, Tib. yig cha) of the Gomang datsan in Tibet (Teleki 2011: 172), therefore it
               might be used as an indirect designation of Dashchoimbel datsan.
               183  Two words of distinct meanings are frequently confused: alγasal ügei, Tib. g.yeng med, “without omission”
               (i.e. not to skip anything or anybody, to go in sequence) versus alaγsal ügei “without discrimination”, close also
               to alaγčilal ügei, Tib. ris med, “impartially, without distinction”. As the position of two dots indicating γ in the
               more casual handwriting frequently shifts to the following letter, it is difficult to decide between these two words
               here, but the first one is more probable.
               184  Nom-un  učaral,  Tib.  chos  kyi  ’byor  ba,  spiritual  activities,  connection  to  the  Dharma.  encounter  with  the
               Dharma.
               185  It is not clear which eight groups are mentioned here. Naiman ayimaγ in the context of ritual texts mostly
               refers  to  the  Eight  categories  of  gods  and  demons  (Tib.  lha  srin  sde  brgyad),  which  are  variously  listed  in
               sources, but all of them are considered to have received and practiced the Buddhadharma.

                                                           90</code></pre>
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