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    <pre style="white-space:pre-line"><code>2.2. Rituals against Diseases and Harmful Influences

               In  traditional  Mongolian  thought,  illness  and  harm  can  be  caused  by  manifold  stimuli,  whether
               apparent or hidden, and sometimes linked together. Bad luck in personal life can be considered as the
               outcome of evil deeds (ClMo. üile-yin ür-e) in previous existences, in this present life, in the life of
               oneʼs ancestors (as a genealogically transmitted influence – both positive and negative), or through
               harmful effects generated by the actions of members of the community or peoples from outside. A
                                                                                                        203
               large group of diseases is considered to be caused by the category of beings called luus (Tib. klu).
               Categorized in the realm of animals, the luus are divided into several subgroups, some of them helping
               people  or  even  protecting  the  Doctrine,  but  mostly  harmful  if  irritated  –  especially  by  any  sort  of
               contamination and impurity. Luus dwell underground, especially in rivers, streams, springs, and lakes.
               Being inferior to the human realm, they are not worthy of requests for protection and refuge (asida-yin
               abural, daγadqal), as are the buddhas or gods, but it is necessary to take care not to make them angry
               and,  toward this end, to  provide  them  with  small  offerings.  The  harm  caused by  the  luus (luus-un
               qourlal,  Tib.  klu  gdon)  needs  to  be  averted  by  professional  lamas  by  effectuating  remedial  rituals
               (jasal)  aimed  at  transferring  the  harmful  influence  into  a  substitute  object  in  the  form  of  a  figure
               known  as  baling  (Tib.  gtor  ma)  or  other  forms  of  ransom  effigies  (Tib.  glud).  Since  any  persons
               performing  these  rituals  are  prone  to  transmitting  harmful  influences  from  the  treated  person  to
               themselves, the rituals should consequently be performed only by tantric practitioners (ClMo. yegüjeri
               &lt; Skt. yogacārya, Tib. rnal ʼbyor pa, but this term can presently refer to almost every monk). The
               analysed texts also name other related types of beings usually exerting a negative influence on people
               and their livestock and other belongings, the ghosts or spirits named ada, jedker and buγ. Our texts do
               not emphasize the differences between them and often mention them side by side.


               2.2.1. Msc. D 322: A Ritual against Smallpox

               Manuscript  description:  A  manuscript  written  by  calamus  on  supposedly  Chinese  paper  of  two
               layers stuck together. Fol. 1 on the recto side is fixated with two layers of more recent Chinese paper.
                                                                        th
               Professional  monastic  style  typical  for  the  first  half of  the  18   century.  The  Sanskrit-Uyghur  final
                                                                                 th
               formula sadu edgü suggests the origin of the manuscript before the mid-18  century.
               Palaeographic  analysis:  1.  C,  2.  intermittent,  3.  standard,  4.1.  baseline  interrupting  medial  i,  i
               downbent  only  after  gi/ki,  4.2.  initial  j/y  undistinguished,  4.3.  bifurcated  medial  r,  7.  j  shaped
               undistinguished  č  –  j,  8.1.  regressive  numu  ending  +  e/i,  shaded  bo/bu  ligature,  baseline-launched
               initial b, 8.2. mostly D type, 8.3. final r, i: dish-shaped numu, 11. kebtege d B form, 13. Ai segül, 14.1.
               incurved  čačulγ-a,  furcation-launched  final  g,  15.  titim-less  initial  m,  l,  straight  medial  m,  16.  no
               diacritics, 17. final m: closed, short BS, small coronet.
               Frequent phonetic use of D and T.

               Commentary: The miniature format of the manuscript allows speculation about its use as an amulet.
               This intended use is confirmed by the wording egün ken jegübesü “Whoever wears it …” in the final
               section of the text. Fol. 1r shows traces of the original title, but the script has entirely lost its legibility.
                     The text belongs to the genre of sādhana (Tib. sgrub thabs, ClMo. bütügel-ün arγ-a, lit. “means
               of accomplishment”), a  tantric meditational  method of  effecting  propitiation, more  precisely  to  the
               subgenre  “medicine  sādhana”  (Tib.  sman  sgrub).  The  typical  ritual  text  of  this  genre  has  a
               standardized structure involving  a  preliminary  part including the taking  of refuge  and  arousing  the
               enlightened  mind  (Skt.  bodhicitta),  i.e.,  compassion  for  the  benefit  of  all  sentient  beings,  a  part
               involving visualization of a respective deity and recitation of the mantra(s), and a concluding part with
               a dedication of merit to all sentient  beings. Since the purpose of a sādhana is, most  generally, the



               203  These diseases form a special category within the system of Tibeto-Mongolian medicine; for example, the
               basic traditional textbook of the Tibeto-Mongolian medicine Tantra of the Oral Instructions of the Eight Limbs
               of the Essence of Amrita (rasiyan-u jirüken naiman gesigütü niγuča ubadis-un ündüsün, Tib. bdud rtsi snying po
               yan lag brgyad pa gsang ba man ngag gi gyud) mentions “diseases caused by ada-demons” (ada-yin ebečin).
               Позднеев 1908: 20.

                                                           95</code></pre>
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