var textForPages = ["The present book is a critical edition of Mongolian ritual                  manuscripts preserved in Czech collections. It offers palaeographic                  descriptions and transcriptions for all the manuscripts,                   accompanied by English translations and selected facsimiles. The                  edition includes the majority of popular ritual text categories                  written in Classical Mongolian (mostly incense offering rituals)                  commonly circulating in the extramonastic milieu of premodern                                                                                                                                 Ondřej Srba – Michal Schwarz  in the Czech Republic                  Mongolia: texts on fire-worship, White Old Man, Offering of                                                                  Mongolian Ritual                  the Fox, Geser Khan rituals, hunting rituals, while several texts                  related to cults of local deities, protection of livestock, as well as                  popular religious songs and individual prayers are appearing in the                                                          Texts in Manuscript Collections                   scholarly literature for the first time.                                                                                                                                                         Ondřej Srba                                                                                                                                                   Michal Schwarz (ed.)                                                                                                                                        Mongolian Ritual Texts                                                                                                                                                       M                                                          Department of Mongolian,                                                        Korean and Vietnamese Studies","","Mongolian Ritual Texts                             in Manuscript Collections in the Czech Republic                                                            Part 1","","Mongolian Ritual Texts                          in Manuscript Collections in the Czech Republic                                                           Part 1                                                        Ondřej Srba                                           Edited with Michal Schwarz                                                                         Masaryk University Press                                                       Brno 2022","Publication of this book was supported by the Czech Science Foundation within the Standard Grant                Mongolian ritual  manuscripts in a Czech collection: their edition, history and Central Asian roots                (GA19-07619S).                       Co-editor of Mongolian transcriptions Khatanbatiin Mendsaikhan                 English proofreading: Mgr. Rachel Mikos, Ph.D. (Charles University)                                    Martin Tharp, Ph.D. (Charles University)                   Reviewers: prof. RNDr. Václav Blažek, CSc. (Masaryk University)                          Krisztina Teleki, PhD (Eötvös Loránd University)                          Mgr. Veronika Zikmundová, Ph.D. (Charles University)                          Image on the front page of book cover was taken by Ondřej Srba during the annual spring offering at                ovoo stone cairn worshipped by Altai Uriankhais of Ulaankhus bag, Bulgan sum, Bayan-Ölgii aimag,                camping through the summer period on the banks of Tsönkhöl (Sönköl) Lake – communal eating of                offerings in the final part of the ritual (17 June 2018).                Image  on  the  back  page  of  book  cover  represents  an  embroidered  fabric  cover  for  snuff  box                (khöörgönii sav “snuff-pouch”), drawing taken from the book Ядамсүрэн, Ү. 1967. БНМА Улсын                ардын хувцас [Folk clothing of the Mongolian People’s Republic]. Улаанбаатар: Улсын хэвлэл, 16.                           CC BY-NC-ND 4.0 Creative Commons                Attribution-NonCommercial-NoDerivatives 4.0                  © 2022 Masaryk University                ISBN 978-80-280-0237-4 (paperback)                ISBN 978-80-280-0238-1 (online; pdf)                https://doi.org/10.5817/CZ.MUNI.M280-0238-2022","Abstract                 The present book is a critical edition of Mongolian ritual manuscripts preserved in Czech collections.                It offers palaeographic descriptions, transcriptions for all the manuscripts, accompanied in most cases                by English translations and selected facsimiles. The edition includes the majority of popular ritual text                categories written in Classical Mongolian (mostly incense offering rituals) commonly circulating in                the extramonastic milieu of premodern Mongolia: texts on the (hearth) fire worship, White Old Man,                Offering of the Fox, Geser Khan, hunting rituals, while several texts related to cults of local deities,                protection of livestock, as well as popular religious songs and individual prayers are appearing in the                scholarly  literature  for  the  first  time.  The  corpus  of  edited  manuscripts  is  preceded  by  a  brief                introduction to the role of ritual texts in the Mongolian popular religious life and to the history of their                research  and  accompanied  by  thematic  remarks  from  the  fieldwork.  The  sources  have  a  high                comparative value for the currently intensely developing field of Mongolian Buddhist studies.                                                                                                                               5","Figure 1: Annual spring offering at ovoo stone cairn worshipped by Altai Uriankhais of Ulaankhus bag,                Bulgan  sum,  Bayan-Ölgii  aimag,  camping  through  the  summer  period  on  the  banks  of  Tsönkhöl                (Sönköl) Lake – gathering of offerings (cooked meat, dairy products and fat-fried round bread locally                called jelpeg) (Ondřej Srba, 17 June 2018).                                                                       6","Contents                    Abstract ............................................................................................................................................... 5                  Preface ................................................................................................................................................. 9                  Aknowledgements ............................................................................................................................. 11                  Transcription and Transliteration Conventions ................................................................................. 13                  List of Abbreviations ......................................................................................................................... 14                  Palaeographic Introduction ................................................................................................................ 15                1. Introduction ....................................................................................................................................... 27                  1.1. Mongolian Religious Syncretism: A Brief Introduction ............................................................ 29                  1.2. Rituals and Mongolian Ethnography .......................................................................................... 35                  1.3. Typology and Genres ................................................................................................................. 36                  1.4. Ritual Texts and the Literary Canon .......................................................................................... 39                  1.5. Rituals, Shamanism and Folk-Religion ...................................................................................... 41                  1.6. Overview of Previous Scholarship ............................................................................................. 44                  1.7. Mongolian and Tibetan: Who Should Understand the Text? ..................................................... 45                  1.8. Scribes, Texts, and Rituals ......................................................................................................... 47                  1.9. Rituals without Manuscripts: Two Fieldwork Case Studies ...................................................... 49                     1.9.1. The Seter Ritual among the Altai Uriankhais ...................................................................... 49                     1.9.2. Rituals in the Philosophical System of a Zakhchin Herder ................................................. 52                  1.10. Collections of Mongolian Manuscripts and Blockprints in the Czech Republic ...................... 56                2. Ritual Texts ....................................................................................................................................... 59                  2.1. Offerings to Local Deities and Sacred Places ............................................................................ 61                     2.1.1. Incense Offering to Tngri-Gods of the Mongolian Land by Čorji Lama Aγwangdorji ...... 63                     2.1.2. Msc. D 159-5: Incense Offering to Qangγai [King] ............................................................ 79                     2.1.3. Msc. D 219/1: Incense Offering to Čaγan Aγula ................................................................. 85                     2.1.4. Msc. D 219/2: Incense Offering of Boγda Mountain .......................................................... 88                     2.1.5. Msc. D 45: Incense Offering to the Galshar Mountain ....................................................... 91                  2.2. Rituals against Diseases and Harmful Influences....................................................................... 95                     2.2.1. Msc. D 322: A Ritual against Smallpox .............................................................................. 95                     2.2.2. Msc. B 18/9: Closing the Mouth of Harm (γarluγ-yin aman boγuqui-yin arγ-a) .............. 101                     2.2.3. Msc. B 18/7: Incense Offering Purifying Every Impurity ................................................. 104                  2.3. Popular Buddhist Poetry, Hymns, Chants, and Invocations ..................................................... 119                     2.3.1. Msc. B 62/1: Two Prayers for the Teacher Lama .............................................................. 119                     2.3.2. Msc. D 147: Praise Song about Utai (Wutaishan) Mountain ............................................ 124                     2.3.3. Prayer to Jebtsundamba Khutugtu ..................................................................................... 126                     2.3.4. Msc. D 286: A Song how the Eight Jebtsundamba Was Captured by Chinese                          Revolutionaries .................................................................................................................. 133                  2.4. Fire Worship Ritual .................................................................................................................. 136                  2.5. Ritual Texts about the White Old Man ..................................................................................... 155                     2.5.1. Extended Narrative Version of the White Old Man Offering Text ................................... 155                     2.5.2. Abbreviated Version of the White Old Man ..................................................................... 163                     2.5.3. Versified Version of the Incense Offering to the White Old Man by Mergen Gegen ....... 164                  2.6. Offering Rituals to the Gods of the Heavenly Realm ............................................................... 171                                                               7","2.6.1. Msc. D 271: Incense Offering of Ataγ-a Tngri ................................................................. 172                     2.6.2. Msc. D 244/3: Incense Offering of the Mighty Tngri-Gods .............................................. 174                     2.6.3. Msc. B 55/4-I: Incense Offering to the Five Tngri-Gods .................................................. 176                  2.7. Ritual Texts for Hunting ........................................................................................................... 182                     2.7.1. Msc. D 25: Incense Offering of the Saddle-Thongs .......................................................... 182                     2.7.2. Msc. D 111: Offering to the Saddle-Thongs ..................................................................... 186                     2.7.3. Msc. D 273: Sutra Summoning Good Fortune in Hunt ..................................................... 188                     2.7.4. Msc. D 99/3: Abbreviated Version of the Incense Offering to the Saddle-Thongs ........... 190                  2.8. Smoke Offering of the Fox ....................................................................................................... 192                  2.9. Msc. D 77: The Seter Ritual – Consecration of Livestock ....................................................... 214                  2.10. Rituals of Warlike Deities – Incense Offering to Geser Khan ............................................... 223                     2.10.1. Msc. B 55/4-IV: Incense Offering of Geser .................................................................... 223                     2.10.2. Msc. B 55/6: Incense Offering of Geser Khan ................................................................ 228                     2.10.3. Msc. D 100: Incense Offering of Geser Khan ................................................................. 230                     2.10.4. Msc. D 221/1: Incense Offering of Geser, the Holy Lord and Khan ............................... 234                     2.10.5. Msc. D 217: Incense Offering Sutra of Geser Khan ........................................................ 237                     2.10.6. Msc. D 10: Incense Offering Sutra of Geser Khan .......................................................... 241                     2.10.7. Msc. B 65/17: Incense Offering of the Holy Lord Geser Khan ....................................... 245                  2.11. Wedding Ritual Texts ............................................................................................................. 249                     2.11.1. Msc. D 79/2: A Story of the Genius Holy Chinggis Khan .............................................. 249                     2.11.2. Msc. D 225: A Manual of the Wedding Ritual ................................................................ 252                  2.12. Various Purifying Offerings ................................................................................................... 259                     2.12.1. Msc. B 55/4-II: Incense Offering for a [Favourable] Path .............................................. 259                     2.12.2. Msc. B 55/4-III: The Pure Incense Offering (Incense Offering Clearing away                           Contaminations) .............................................................................................................. 260                     2.12.3. Msc. D 178: A Collection of Purifying Offerings ........................................................... 262                  2.13. Repaying the Kindness of Parents .......................................................................................... 269                  2.14. Msc. B 81/2: The Swift-Acting of Mahākāla ......................................................................... 280                  2.15. Msc. B 65/4: An Incense Offering for Wealth Accumulation ................................................ 282                  2.16. Msc. B 55/1: A Penitential Prayer (The Compendium of the Hundred Thousand Buddhas) . 284                3. Index ................................................................................................................................................ 287                4. References ....................................................................................................................................... 365                5. Facsimiles ........................................................................................................................................ 379                                                                                    8","Preface                 The objective of the present book is to publish the first comprehensive edition of Mongolian ritual                manuscripts preserved in Czech collections. Mongolian ritual manuscripts represent a direct source                and unique heritage of Inner Asian religious traditions characterized by a unique syncretism of several                systems: Mongolian and Tibetan Buddhism, Inner Asian Shamanism, Chinese popular religion and                further traditions and concepts. The edition corresponds to an increasing scholarly interest in the ritual                texts and traditions of the Mongolian Buddhism in the last decades and intends not only publish, but                also  contextualize  the  texts  neglected  during  the  socialist  period,  secretly  preserved  and  used                throughout the decades of antireligious polities to be only partially revived since the 1990s. In parts of                the  book,  the  textological  and  philological  work  is  contextualized  by  the  experience  of  own  field                research done since the 2010s in Mongolia and Inner Mongolia.                      The most important categories of represented ritual texts include offering rituals to local deities                (non-site specific and site specific from various parts of the Khalkha area) and rituals of the (hearth)                fire  worship  and  the  White  Old  Man,  which  continuously  attire  interest  in  the  Mongolian  studies.                Three manuscript versions enrich the limited extant corpus of manuscript version of the highly archaic                Offering  of  the  Fox.  One  manuscript  provides  a  ritual  manual  to  seter  practice  (Tib.  tshe  thar),                consecration  of  cattle  to  local  deities  and  spirits,  in  textual  form  only  scarcely  attested  among                Mongolian  manuscripts.  The  crucial  cult  of  Heaven  (Möngke  tngri)  is  represented  by  prayers                addressing  Heaven  and  Earth.  Another  group  of  texts  is  formed  by  instructions  and  manuals  for                healing livestock, protecting herds, promoting fertility, and attracting good fortune in the hunt. On the                outskirts of the genre of ritual texts stay various individual prayers, invocations, penitential texts, and                texts of religious songs (mani kögjigekü).                      Due to the vast amount of material, this edition is far from exhaustive. After we significantly                exceeded the planned length of the book during its preparation, it became clear that part of the material                should be kept for another volume that will be published in the future. Even so, the included genres                adequately represent the thematic and functional variety of Mongolian ritual texts. Left for the next                volume  were  for  example  texts  for  ensuring  prosperity  and  purification  including  the  fundamental                Mongolian concepts of vital energy (keimori) and protecting genius ensuring fortune (sülde).                      The book is publishing for the first time Mongolian ritual manuscripts from Czech collections                (Charles and Masaryk Universities, private collections). Although some of the ritual text categories                have been published earlier in Europe using sources from other collections or more recently also in                Mongolia in Mongolian editions, this proposed edition brings different versions of the texts generally                valuable  for  comparative  purposes,  but  many  of  them  unique  and  appearing  for  the  first  time.                Differently from previous works, the book contains examples of all main types of Mongolian popular                written ritual  texts  in  both  transcription  and  English  translation.  In  comparison:  previous  books  of                scholars  like  Damdinsüren  (1959),  Rintchen  (1959–1975)  and  Heissig  (1966)  included  only                Mongolian  texts  without translation.  The  recent  excellent  collection  of Mongolian Buddhist  source                texts  (Wallace  2020b)  containing  among  others  the  most  representative  examples  of  ritual  texts                provides mostly the English translations without original versions.                      The present volume is organized in three basic sections – Introductory part, Textual part and                Supplements.                      The “Introductory part” brings a brief overview of the issue of Mongolian ritual texts circulated                traditionally  mostly  in  the  extramonastic  milieu  (of  course,  without  a  clear  boundary  between  the                monastic  and  “popular”  milieu).  This  part  describes  typological  and  genre  differences  within  the                corpus. It provides overview of the history of this issue in the field of the Mongolian studies giving a                special  attention  to  the  currently  questioned  discourse  trying  to  distinguish  shamanistic  texts  or                shamanistic elements in the ritual texts and separate them from the “later” Buddhist impact. Another                subchapter deals with the scholarly attitude to this group of texts in Mongolia and Inner Mongolia,                where only recently the ritual texts  seem to be approaching the boundaries of the classical  literary                canon established during the 20  century. A special attention – particularly of the Western scholars –                                             th                is attracted by the fact, why the texts are in Mongolian, although the need to understand them is rarely                emphasized during their performance. The following subchapter brings a few remarks on the relation                between the texts and rituals supported by the personal experience from the fieldwork in contemporary                Mongolia, where the ritual acting outside the monastic environment frequently needs to cope with the                                                               9","loss of manuscripts or the inability to read and use them properly. Then a chapter with overview of                collections of Mongolian manuscripts kept in the Czech Republic follows. The majority of Mongolian                ritual manuscripts are undated and the preceding researchers only rarely addressed the issue of a more                exact dating of Mongolian manuscripts. Therefore, this edition tries to determine the time of origin of                individual manuscripts (generally raging from the late 17th to early 20th centuries) by the chronology                of  paper  used  in  the  Northern  and  Western  Mongolian  areas  and  Buryatia  and  chronology  of                palaeographic  features  (changing  shapes  of  strokes,  letters,  and  the  overall  transformation  of  the                ductus), thus allowing to approximate the dating of manuscripts to a half century. This approach is                partially explained in the palaeographic introduction.                      Each chapter in the “Textual part” opens by a short introduction to the sort of text/subgenre, its                cultural context within the Mongolian tradition and intercultural connections (usually to the Tibetan                tradition), overview of previous publications and related studies (if available). Each section dealing                with  individual manuscript  includes basic  codicological  and  in  case  of  earlier manuscripts  detailed                palaeographic analysis, approximative dating, transcription of the text and English translation.                      “Supplements” consist of index in form of the standard index verborum including all words and                word  forms  from  edited  Mongolian  texts  (indicating  the  signature  of  manuscript  and  folio  of                occurrence).  The  bibliography  of  cited  sources  follows  which  does  not  pretend  to  present  an                exhaustive  list  of  existing  studies  on  individual  genres  of  ritual  texts.  The  section  of  facsimiles  is                limited to contrast black and white images of reduced size due to the acceptable length of the book.                The complete set of full colour facsimiles will be available online.                      Some of the manuscripts which were originally planned to be covered in this edition were in the                meantime of the project implementation published separately in journal articles and are therefore not                included here, particularly:                 SRBA,  Ondřej.  2020.  A  Cyrillic  manuscript  of  a  Mongolian  prophetic  text  from  Western  Mongolia  as  an                evidence of the literary pronunciation of the Clear script. In: Reckel, Johannes \& Schatz, Merle (eds.). Oirat and                                                   st                Kalmyk  Identity  in  the  20   and  21   Century.  Göttingen:  Universitätsverlag  Göttingen,  383–428.                                         th                doi:10.17875/gup2020-1334.                 SRBA,  Ondřej.  2021.  Frame  Narratives  Concerning  the  Chinese  Origin  of  Divination  and  Geomancy  in                Mongolian  Manuscript  Texts.  Acta  Orientalia  Academiae  Scientiarum  Hungaricae  74/3,  431–482.                doi:10.1556/062.2021.00141.                 SRBA, Ondřej. 2022. Two Mongolian Ritual Texts from the Early 19  Century: “Incense Offering to Dasibalbar                                                                        th                Mountain” and “Prayer for the Longevity of the Fifth Jebtsundamba Khutuktu“. Archiv Orientální 90/1, 115-146.                doi:10.47979/aror.j.90.1.115-146.                                                                                             10","Aknowledgements                 This book is the main output of the project Mongolian ritual manuscripts in a Czech collection: their                edition, history and Central Asian roots supported by the Czech Science Foundation (GA19-07619S)                realized  in  2019–2022  at  the  Masaryk  University,  Faculty  of  Arts.  Therefore,  our  sincere  thanks                address the Czech Science Foundation for its generous support.                      From  among  individual  collaborators,  first  of  all,  I  would  like  to  thank  the  manager  of  the                above-mentioned  project,  my  colleague  Michal  Schwarz,  for  the  initial  conception  of  the  project,                writing of the project application, careful organization and continuous work support, as well as the                mutual professional inspiration during the research, which became reflected in a number of articles in                addition to this book.                      I  also  thank  my  former  Ph.D.  supervisors,  Mgr.  Veronika  Zikmundová,  Ph.D.  (Charles                University)  and  Prof.  RNDr.  Václav  Blažek,  CSc.  (Masaryk  University)  for  their  professional                guidance, which occasionally continued even after the defence of my doctoral theses (2019).                      I  owe  my  acquaintance  with  the  Mongolian  script  and  its  language  to  my  dear  teacher,  late                Professor Jugderiin Lubsangdorji (1939–2021). Above all, thanks go to him for introducing me to the                world of old Mongolian texts and teaching me to understand it in connection with the language and                thinking of Mongolian nomadic people.                      I thank my close collaborators in Mongolia, particularly Khatanbatiin Mendsaikhan, who has                always been readily available for consultation, review of texts and assistance in finding literature and                comparative  sources  and  was  a  great  encouragement  in  all  my  research.  I  also  thank  Professor                Byambasüren Khishigsükh, who visited our workplace at Masaryk University during the project and                always willingly provided her time for consultation, meetings and assistance in the administration of                research stays in Mongolia.                      Although the present book is primarily based on textual sources, during the course of writing it I                also conducted research on the oral tradition in Western Mongolia (beyond the scope of the above-                mentioned project). The kind and welcoming reception that I have been constantly receiving among                friends and co-workers in the Western Mongolian countryside, especially among Altai Uriankhais in                the  Bulgan  sum,  Bayan-Ölgii  aimag,  has  been  invaluable  support  and  motivation  in  all  my  work                within  the  Mongolian  studies,  including  the  work  with  ritual  texts  as  well.  In  addition  to  many                explanations of specific words and expressions, the contact with Western Mongolian nomadic herders                and their families gave me insight into the cultural context of the texts I was translating.                      Thanks also go to Zdeňka Vorlová, who in an earlier stage of my studies provided me access to                the Mongolian collection of Dr. Pavel Poucha at the Faculty of Arts, Charles University. I thank the                whole staff of the Department of the Dean’s Office of the Faculty of Arts of Masaryk University for                support prior to submission of the project and during its implementation. Similarly, I also thank the                staff of other libraries storing Mongolian manuscripts, especially Ü. Tuyaγa from the Library of the                Inner Mongolian Academy of Social Sciences in Hohhot, Bent L. Pedersen of the Royal Library in                Copenhagen, the staff of the National Archives of Mongolia in Ulaanbaatar, SLUB Dresden etc. The                Mongolian manuscripts stored in these libraries served me as valuable comparative materials.                      From numerous friends from among academics and students in Mongolia and China, I name at                least Prof. M. Erdemtü at Minzu University of China, from whom I received multifaceted inspiration                to study Mongolian manuscripts as well as rich book materials and prof. Gereljav from Hohhot, who                first introduced me to the culture of Inner Mongolia. In Ulaanbaatar, thanks go to Alena Bežiaková,                who generously provided me with accommodation and amazing facilities for undisturbed work.                      Special thanks go also to Ayalγu, currently Associate Professor at the Qinghai University for                Nationalities in China. Our project originally planned more intensive cooperation with Ayalγu, but due                to  her  employment  and  limitations  of  Covid  pandemics,  we  continued  rather  separatedly  in  our                common  interest  and  research  of  the  ritual  texts,  but  still  her  research  represented  a  significant                inspiration for my studies as well.                      I was able to devote myself to research in Mongolia and China mainly thanks to regular study                stays on the basis of intergovernmental cultural agreements provided and administered by the Ministry                of Education, Youth and Sports of the Czech Republic and the National University of Mongolia.                                                                 11","Professors  Birtalan  Ágnes,  Agata  Bareja-Starzyńska,  Krisztina  Teleki  and  Benjamin  Brosig                kindly expressed valuable advice and recommendations in the preparation of this or previous versions                of the project application.                      Further  scholars  who  significantly  supported  my  research  were  (in  alphabetical  order)  L.                Altanzayaa,  Jargal  Badagarov,  D.  Bum-Ochir,  R.  Byambaa,  Kh.  Byambajav,  N.  Erdenebayar,  M.                Ganbold, Veronika Kapišovská, Saglara Mirzaeva, Johannes Reckel, Na. Sükhbaatar, D. Zayaabaatar                with fears that many remain unjustly left out.                      Multiple scholars, colleagues and friends in China significantly supported my studies, research                and travels generously sharing books, materials, memories, experiences and much more. Bearing in                mind the current situation of minority nationalities in China, I decided not to mention their names                explicitly with hopes that those who are concerned will understand.                      The hard and time-consuming work of proofreading of English was done by Rachel Mikos and                Martin Tharp, particularly Rachel Mikos brought the immense added value of her own professional                expertise as a Mongolist and literary scholar well versed in Buddhist terminology and Buddhist texts                in  Mongolian  and  Tibetan.  Jargal  Badagarov  (Heidelberg  University)  generously  assisted  with  the                technical  editing  of  the  index.  My  special  gratitude  belongs  to  the  reviewers  for  their  numerous                comments, remarks and corrections that greatly helped this work.                      Any errors that remain are my sole responsibility.                      The sincerest and most profound thanks go to my parents.                                                                                                Ondřej Srba                                                            Figure 2: Annual spring offering at ovoo stone cairn worshipped by Altai Uriankhais of Ulaankhus bag,                Bulgan  sum,  Bayan-Ölgii  aimag,  camping  through  the  summer  period  on  the  banks  of  Tsönkhöl                (Sönköl) Lake – heads of offered goats and sheep are burned on wood on the ovoo stone cairn, during                the burning the participants add juniper and sprinkle milk (Ondřej Srba, 17 June 2018).                                                                 12","Transcription and Transliteration Conventions                 For Classical Mongolian, basically the standard N. Poppe’s transcription (presented for example in                Poppe 1954) is used. The main difference is that we use only j without caron instead of ǰ with caron,                because the j and ǰ distinction is not essential in the transcription of the Mongolian script. Majuscule D                is used for kebtege d in all non-standard cases such as the initial position in a word, and majuscule T is                used for the bosuγ-a t in non-standard cases such as in the middle of a word. The letter d with a dot on                the right influenced by Manchu orthography is transcribed with ḍ. Dative-locative suffixes (-dur/-dür/-                tur/-tür) are transcribed according to the actual form in the manuscript, not according to the standard                rules (according to standard rules words ending by vowels and soft consonants n, m, l, ng are followed                by -dur/-dür started by kebtege d, while words ending by hard consonants b, g/γ, r, s, d are followed by                                                                                   th                -tur/-tür started by bosuγ-a t, but this rule rarely applies especially in the 19  century manuscripts).                      Several details in the transcription further differ from the common rules of the Poppe’s system,                which  were  overtaken  by  the  author  from  his  teacher,  Prof.  J.  Lubsangdorji,  who  emphasised  the                interconnection  of  the  transcription  with  the  former  Khalkha  variant  of  the  Literary  Mongolian                pronunciation  (bichgiin  duudlaga  “script  pronunciation”).  These  are  the  cases  of  transcribing  bide                                                            rd                instead of bida (“we”), inü (enclitic form of the 3  person pronoun following the vowel harmony after                front “female” vowels) instead of the common inu, minü instead of minu. Also the gedesü element                (o/u/ö/ü)  is  regularly  considered  u/ü  in  all  syllables  but  the  first  in  the  word  (with  exceptions  of                ethnonyms like mongγol, oros etc.). Particle ču (with alternative transcription čü) is fixed on the form                with the back vowel.                “¦” indicates the end of a column (vertical line) in the Mongolian script and is usually typed with space                on the right side (the space is omitted if it is a split word marked by =¦).                “-” in the transcription of Mongolian texts indicates the relationship between the root word and the                attached grammatical suffixes. The word ber indicating subject, is not perceived as case suffix and                therefore written without hyphen. Similarly, the archaic sociative marker (-)luγ-a/lüge is alternatively                written without hyphen, where the text does not follow the vowel harmony rules in case of this marker.                “=” indicates a single word divided by the end of a column (vertical line) or due to other reasons.                “< >” indicates insertion in the original text, usually written between main lines or outside the main                text field.                       Modern  Mongolian  (basing  on  the  Cyrillic  orthography)  is  transcribed  by  the  currently                standardized English transliteration (see for example Agata Bareja-Starzyńska, The Biography of the                First Khalkha Jetsundamba (Warsaw: Elipsa, 2015), but in quotations and Modern Mongolian terms                not directly in the flow of the English text the Cyrillic is preserved for accuracy. Name “Jebtsundamba”                is  given  preference  to  other  possible  spellings  of  the  Tibetan  rje  btsun  dam  pa.  “Khutugtu”  (the                Mongolian term for officially recognized reincarnated tulku lamas) is used in this English transcription                of the Classical Mongolian term, while less known holders of this title are transcribed according to the                context either in the Classical Mongolian qutuγtu, or Modern Mongolian khutagt. In general, terms                and names rooted in the context of premodern Mongolia or belonging to Inner Mongolia are rather                transcribed  from  the  Classical  Mongolian,  while  terms  and  names  belonging  to  the  present-day                Mongolian state or widely known in the Modern Mongolian form are transcribed from the Modern                Mongolian. In respective cases, both forms are listed side by side on first occurrence.                      Tibetan is transliterated using the Wylie system except several common names within the main                English text.                      Sanskrit is transliterated using the International  Alphabet of Sanskrit Transliteration (IAST).                Chinese is transcribed with pinyin and a preference is given to traditional characters (fantizi) except for                bibliographic records of books printed in simplified characters. Sūtra is written as sutra in the English                texts (apart from the compound names of Sanskrit texts).                      In  footnotes  the  first  word  in  Italics  is  the  Classical  Mongolian  (Mong.  –  unmarked)  one,                followed by Tibetan (marked with abbreviated Tib.) and Sanskrit (Skt.).                       In  the  transcription  of  the  handwritten  Mongolian  script,  some  frequently  occurring                transliteration  letters  are  problematic.  The  transliteration  system  of  the  Mongolian  script  is  very                precise and contains separate complete sets of letters for all Sanskrit and Tibetan sounds (known as Ali                                                              13","gali). In practice, however, scribes and copyists of texts did not know the exact phonetic principles of                Sanskrit  and  Tibetan  writing,  and  freely  confused  or  ignored  the  subtle  graphic  differences  of  the                transliteration letters. For the texts in this work, it is mostly sufficient to note only the writing of the                letters k, kh, g in Sanskrit and Tibetan words, in which there is also a great disunity caused by the                independent Mongolian pronunciation of the Tibetan script. I proceed according to the following table,                in other cases I try to follow the transcriptions according to Шагдарсүрэн 2001: 233–241. If a current                form  of  a  Tibetan  or  Sanskrit  word  in  the  manuscript  is  too  specific  to  allow  an  unambiguous                rendering in the Latin transcription, I give directly the standard transcription of the Tibetan or Sanskrit                form.                Particularly deviating from the standard Ali gali are Sanskrit and Tibetan syllables ka, kha, ga. These                have the following forms in the standard Ali gali of the Mongolian script:                 Sanskrit / Tibetan transliteration         ka      kha    ga                Tibetan script                             ཀ       ཁ      ག                Khalkha pronunciation of Tibetan script (in   га   ха     га                Cyrillic)                standard transliteration letter according to the                Ali gali system                 However,  actual  forms  of  letters  in  the  manuscripts  and  the  transcription  used  according  to  the                assumed Khalkha literary pronunciation.                                (hardly                              distinguishable)                g, (k)        k’, g’        γ’                 Also letters ᠽ (in Sanskrit Ali gali for ज j(a), Tib. ཛ  dz(a), in the modern Mongolian used for z in                loanwords) and ᠼ (in Sanskrit Ali gali for छ ch(a), Tib. ཚ tsh(a), in the modern Mongolian used for c                in  loanwords)  are  mostly  hardly  distinguishable  and  the  applied  transcription  follows  the  Khalkha                pronunciation.                 Similarly, a difficulty in transcribing is caused by the transliteration letter   used in Ali gali for                Sanskrit o but in many cases the same group of elements is used for rendering Sanskrit syllable va.                These  two  readings  are  sought  to  be  distinguished  in  respective  cases  but  due  to  the  considerable                corruption of Sanskrit in Mongolian ritual manuscripts, it cannot be guaranteed that it has always been                decided accordingly.                 Note: In case of administrative units in Mongolia, Mongolian terms aimag (province), sum (district)                and  bag  (the  lowest  administrative  subdivision,  earlier  “brigade”)  are  given  preference  to  the                respective English equivalents.                 List of Abbreviations                 Bur.            Buryat                           msc.            manuscript                Chin.           Chinese                          pl.             plural                ClMo.           Classical Mongolian              sg.             singular                ColMo.          Colloquial Mongolian             Skt.            Sanskrit                ed.             edited, editor                   stand.          standard, standardly                eds.            editors                          Tib.            Tibetan                Khal.           Khalkha                          transl.         translator, translated                lit.            literary                         var.            variant, variantly                Mong.           Mongolian                vol.            volume                                                              14","Palaeographic Introduction                 This  section  is  by  no  means  a  complete  description  of  the  palaeographical  development  of  the                                                                th                                                    th                Mongolian script in the period of the 17  to early 20  centuries. It aims only to provide a systematic                                                               1                overview of basic elements of the Mongolian script,  which are important in terms of palaeographical                dating of manuscripts (especially manuscripts written with pen) from the area of Northern Mongolia                (mostly the Khalkha area with adjacent Buryat regions) and which will be observed in the analysis of                individual edited manuscripts. For a comprehensive overview of the development of the Mongolian                script, a reference can be made to Kara 2005. The following analysis is based on the classification first                presented in the Ph.D. thesis Mongolian Script Palaeography (Srba 2019b) and developed during the                study of ritual manuscripts.                 1. titim “crown” – aru-yin titim, siluγun titim                1.A. aru-yin titim – a newer and currently standard form arose from the need to push the brush more at                the beginning of the word, followed by most modern printing. It appears in a fully developed form in                                                                            th                                        th                the last decades of the 18  century and fully developed in the 19  century, inter alia, in connection                with the writing written with a brush.                                                                                                  th                1.B. siluγun titim – is rather an older form of titim prevalent until the middle of the 18  century in                manuscripts written with reed / bamboo pen and in xylographs.                                                 th                1.C/D.  In  the  first  half  of  the  18   century,  titim  was  significantly  reduced.  Either it  is  difficult  to                decide whether it is siluγun titim or aru-yin titim, or its course begins directly with the sidü-stroke.                      2. γoul, niruγu – main connecting baseline. The connecting line is an almost unchanging element in all                periods of Mongolian writing. For the need of this book, the authors distinguish niruγu according to its                strength, whether the right edge of the main line is uninterrupted (in the case of letters realized only on                the left side), or its linearity recedes under the influence of more dynamic strokes of individual letters.                These  features  are  rather  not  linked  to  a  specific  period,  but  rather  to  a  higher,  elegant  style                (continuous linear flow) on the one hand and to a lower, cursive, non-professional style (intermittent                flow) on the other.                    2.A. linear flow:                    2.B. slightly intermittent flow:                2.C. dynamic flow (the baseline is completely discontinued by the dynamic course of the sidü-strokes:                        1  Mongolian  names  of  basic  strokes  are  used  according  to  following  publications:  Luvsandordž  1995:  5;                Шагдарсүрэн  2001:  29–33.  We  leave  aside  the  alternative  traditional  nomenclature  given  by  Шагдарсүрэн                2001: 29–33 and Лувсанжав, Лувсандорж \& Шархүү 1986.                                                             15","th                2.D. bold baseline (typical for the period around 1800 and first decades of the 19  century):                2.E. testaceous baseline:                                         th                In the second half of the 17  century, cases of a swaying, “testaceous” course of the baseline appear:                    3. sidü – “tooth” (a component of vocals a/e, consonants n, q a γ) can be oriented perpendicularly to                the baseline or tilted downwards or upwards. If the sidü disturbs the linearity of the niruγu, a larger or                smaller gap is formed in the middle of its stroke (see previous point).                  3.A. standard sidü perpendicular to the baseline:                  3.B. sidü tilted up:                  3.C. sidü tilted down:                   3.D. sidü fully subdued to the baseline:                    3.E. baseline fully influenced by dynamic sidü:                                                     th                3.F. shaded sidü (calligraphy of the 17  century)                 4. silbi – “shinbone”:                4.1. silbi for the vowel i and medial y                   4.1.A. standard                                                                                                          th                                                                       th                4.1.B. baseline interrupting medial i (exceptionally in the 17  century. and the first half of the 18                century a form of hollow silbi as in the Oirat clear script):   .                                         th                                                                               th                4.1.C. downbent (In the 17  century and often in the first half of the 18  century, silbi with the vocalic                 value (i) is written with the end bent downwards.):   .                                              th                                      th                Until  the turn of the 18  and  19   centuries, the  bending  of  silbi lasted in  the syllables bi,  ki / gi:                               .                   4.1.D. deflected                   4.1.E. prolonged medial y                                                              16","4.2. j – y in the initial position.                                                      th                4.2.A. undistinguished (until the end of 19  century).                 4.2.Aa straight stroke undistinguished initial j/y                  4.2.Ab hook-launched undistinguished initial j/y                   4.2.Ac prolonged undistinguished initial y/j:                4.2.B. distinguished (j straight stroke, y hook-launched stroke = eteger silbi).                 4.3. erbeljin silbi (silbi in medial r):                                                   th                branch shaped (second half of the 17  century, first half of the 18  century):                                                                          th                                       th                transitional form (mid-18  century)                  crossed strokes:                  bifurcated:                  ground-shaped (archaic, until the first half of the 17  century):                                                              th                                                                                  th                                               th                single-stroke (second half of the 18  century and the first half of the 19  century):                crossed strokes with prolonged first stroke:                  connected stroke: in a speedwriting influenced by brushwritten cursive, two parts of the stroke are                  connected and in the result they are similar to kebtege d:   .                   4.4. mataγar silbi “crooked silbi” (w, e in foreign words) – usually unchanging shape:                 5.  gedesü – “belly” (vowels  o/u,  debisker  d/t).  The shape is  almost  unchanging.  Double  writing is                possible. The  clockwise direction is usual,  in  the oldest  manuscripts  of the  17   century and in the                                                                                        th                Buryat cursive style of the turn of the 20  century. and at the beginning of the 20  century, there is                                                                                           th                                                     th                also a reverse left-handed process of writing. Recognition of these forms is often difficult because the                final form is mostly the same.                5.A. dextrorotatory                5.B. anti-clockwise                                                                       17","5.C. constricted                  5.D. shaded                 6. jabaji – “corners of the mouth”. Buryats call it aru-yin sa, in Gorlos it is called kebtege sa. In the                  initial and middle position almost unchanging.                At  the  end  of  a  word,  it  usually  has  different  size  and  length  of  ending  by  boγuni  segül:                                              .                Final s marked only by boγuni segül (exceptional in Khalkha manuscripts)                 7. eber – “horn”. Buryats call this stroke öbür-ün sa, in Gorlos it is called bosuγ-a sa.                In  the  standard  Mongolian  script  eber  has  two  variants  for  letters  j  and  č  (medial  forms),  but                                             th                approximately  until  the  mid-19   century  these  two  letters  were  functionally  undistinguished  in  the                pen-written manuscripts.                                 2                7.1. eber for initial /medial č and medial j:                 č-shaped medial undistinguished č/j:                  j-shaped medial undistinguished č/j:                                                                                   th                                                            th                transitional undistinguished č/j (frequent in the 17  and first half of the 18  centuries):                distinguished medial č/j:                  hook-launched č (or hook-launched č-shaped undistinguished č/j):        .                7.2. Standard transliteration letters used in the modern codification of the Mongolian script for c (č                                                                                              th                with ring) and for z (č with downward oriented hook) are particularly throughout the 19  century used                rather  freely  with  the  prevalent  use  of  hooked  č/j-shaped  stroke  for  c/z  without  distinction.                               th                                         th                In the late 18  and early 19  century, this form is occasionally used in Khalkha area for the dialectic                reading of classical č/j as c/z.                                                            th                        th                In the 17  century and in the first half of the 18  century, the syllable či/ji forms a ligature without a                space  between  the  letters.  The  ligature  sometimes  optically  merges  with  the  shape  erbeljin  silbi:                  8. numu – “bow”. Stroke appearing in several letters (b, p, f, initial q/γ, initial and medial g/k (and                  th                           th                17 /early 18  century final g), final forms of r, u/ü, i/y).                    2  Distinction in the initial position is almost constantly preserved, therefore the analysis attends foremost to the                medial position letters.                                                             18","8.1. The course of numu stroke in g/k and b is either balanced  , or with the centre of gravity shifted                 downwards     , when there is a sharp bend – this case is called shaded numu (most apparent in bo/bu                                                                                        th                                                                                th                ligature), as it appears mostly in the monastic calligraphic style of the 17  and 18  centuries.                 8.2. Initial q/γ is the most important dating determining grapheme.                8.2.A. In the 17  century it consists of two slightly curved teeth (the first of which may be longer),                               th                which  are  connected  by  a  shallow  stroke  occasionally  alternating  with  numu  often  pulled  to  a  tip                   pointing upwards.              .                                              th                8.2.B. In the first half of the 18  century, a very reduced form, which resembles two teeth connected                  by a baseline, predominates and is therefore difficult to identify:                                                th                8.2.C. In the second half of the 17  century, non-professional manuscripts report a form with a deeper                   numu-stroke, sometimes with rather square shapes:                 8.2.D. In professional manuscripts of the first half of the 18  century, a constricted form of the letter                                                                      th                  appears, resembling sometimes even jabaji-stroke.                                                                                  th                8.2.E.  A  form  with  a  long  coronet  and  deep  numu-stroke  (mid-18   till  approximately  1800):                                                                        th                8.2.F.  Early  standard  form.  In  the  second  half  of  the  18   century,  numu-stroke  of  the  initial  q/γ                                                                                               th                deepens, rounds up, and the first stroke of the letter changes to a coronet, which in the 18  century still                 begins at the level of the base axis or even to the right of it:  .                 8.2.G. Standard form. Since the beginning of the 19  century, the standard shape has been established                                                              th                 with a rounded numu and a coronet on the left side of the base axis:   .                 8.2.H. In the 1920s, under the influence of cursive writing written with a brush, the coronet stretches,                  and the depth of numu-stroke decreases again.:       .                 8.3. At the end of a word, numu-stroke (of final r, u/ü, i/y) can be opened (A), standardly terminated at                the base axis (B), dragged to the left of the base axis (C), significantly dragged to the left from the                base axis to the second level to the left of the base axis and significantly curled upwards (D). In the                                            th                monastic calligraphy of the 17  and early 18  century, this subvariant of numu can be also slightly                                                         th                extended in a dish-shaped form (E).                                                                 19","A          B          C        D          E                               9. degege – “hook”. The way of terminating the main line in exceptional cases (eg. after kebtege d,                  bosuγ-a t in the final position)                 10.–11. Writing of d/t.                Using  of  graphical  shapes  bosuγ-a  t,  kebtege  d,  and  respectively  debisker  d  (gedesü+sidü)  for                recording  phonemes  d  and  t  was  a  subject  of  discussion  among  various  Mongolian  orthographic                traditions. Currently, bosuγ-a t is used for d and t on the beginning of a word, while kebtege d for d                and t in the medial position and debisker d (composed of gedesü and sidü) for d at the end of a syllable                                                                                              th                                                                                      th                (i.e. before another consonant) or at the end of a word. Especially in the 17  and 18  centuries we                encounter a consistent phonetic distinction using bosuγ-a t as the grapheme for t (in the middle of a                word can be written with debisker t) and kebtege d as the grapheme for d, possibly with inconsistent                combinations of both systems.                10. bosuγa t “vertical, standing t”                10.A.  wide-elongated  variant  of  a  triangular  appearance,  in  a  dimensionally  smaller  version                  resembling the standard form                                                                                                          th                10.B. flattened form similar to t in the Clear script (professional minuscule of the first half of the 18                century)                    10.C. standard form with the left stroke slightly rounded                    10.D. standard form with the left stroke straight and lying on the base axis                                                                                         th                10.E. In more cursive and less professional styles since the second half of the 18  century, the variant                started by a stretched stroke laid on the base axis (graphically identical to the Manchu t in the syllable                 te) prevails; occasionally it might slightly deflect from the baseline to the left:                  10.F. terminated by an extended tooth                                                                                             th                Debisker d used normally at the end of a syllable or at the end of a word is in the 17  and in the first                 half of the 18  century exceptionally used phonetically for t    .                            th                 11. kebtege d “horizontal, lying d”, aru-yin gedesü “back belly”, kebtege gedesü “lying belly”                                                              20","th                11.A. In professional manuscripts of the 17  century, an archaic form appears close to the Uyghur-                     Sogdian model, the return stroke of which is not connected to the baseline.                 11.B.  In  non-professional  manuscripts,  variants  with  a  loop-shaped  course  appear  throughout  the                observed  period,  in  the  older  period  clockwise,  in  the  younger  period  counter-clockwise.                                                                                                                    th                11.C. The angular shape with the simultaneous course of both strokes (common at the turn of the 19                      century), the first stroke may have a pointed ending.                     11.D. Rounded head form                 11.E. Standard shape with a drop-shaped head (appears from the first half of the 18  century and has                                                                                           th                                                                th                been used regularly since the first half of the 19  century).                 12. köndei ha “hollow h” – the letter h, usually in foreign words; square or rounded course:                                                                                         21","13. segül “tail”. Letters a, e, n in final positions.                 13.A. Standard:                                                                                                                                               22","13.B. Interrupted base-axis:                                                                                                                                                23","13.C. Gradual progression influenced by brushwritten script:                                                             boγuni segül  – “short tail”.  Final  s  in  the  preclassical  period.  In the  classical  period,  the  final  s is                usually written with jabaji + boγuni segül – in this case I state that boγuni segül is not used (separately)                for  the final  s.  The  use  of the  boγuni  segül  itself  for  the final  s  appears irregularly  throughout the                classical period and is an expression of an archaizing tendency or only an expression of the pursuit of                   higher elegance.                 14. čačulγ-a, orkiča “weaving shuttle”. Final a/e (after b, p, f, g/k). In semi-independent final position                –  a/e.  Component  of  final  g/k  (sidü/silbi  +  čačulγ-a)  and  final  b  (gedesü  +  numu  +  čačulγa,                alternatively gedesü + čačulγ-a).                  14.1. Standard form:                14.1.A.  bent  to  the  left  and  running  perpendicularly  to  the  base-axis,  ending  pointed:                   14.1.B. čačulγ-a ending upwards                  14.1.C. long, gradually descending stroke                                                                24","th                14.1.D. long, gradually descending stroke ended with a bend upwards (19  century)                 14.1.E. downward hooky ending                14.1.F.  archaistic  form  running  at  an  acute  angle  to  the  base  line  upwards  and  ends  with  a  bend                                            th                downwards (since the late 18  century)                 14.1.G. slightly incurvated ending                  14.1.H. spirally incurvated ending (Buryat cursive style at the turn of the 20  century)                                                                                   th                 14.2. Final g                  14.2.A. bifurcated tooth-launched final g (17  and early 18  century)                                                                    th                                                        th                 14.2.B. silbi-launched final g                  14.2.C. bent to the right of the base axis in a numu-shaped stroke the form                    14.2.Ca. hook-  launched final g                  14.2.D. standard form                 15. m, l üsüg-ün eber (distinctive stroke in the letter m (at the beginning of the word with titim/sidü, in                the medial position with sidü, in the final position changes to numu+boγuni segül; distinctive stroke in                the letter l together with sidü)                 standard form of l (initial):                  standard form of m (initial):                   crown-less form of initial l:                  crown-less form of initial m:                          th                In the 17  century, eber of the letter l is short and elegantly curved.                            th                During the 18  century, the stroke lengthens and usually runs parallelly to the base-axis.                 Open-shaped m and l                   Hook-terminated medial m                                                                25","Final -l with inverted ending                 At the transition between the syllable closed by the consonant m (debisker m) and the syllable started                                                                 th                by the consonant l, -ml- is written especially in the 18  century as a ligature consisting of two or one                  uninterrupted stroke                        .                   Consonant cluster -ml- without ligature:   .                 16. čeg-ün bičilge – distribution of diacritical dots over n (nige čeg) and over q/γ/k/g (diacritics below                š (qoyar čeg) are usually preserved)                16.A. without diacritics over n and over q/γ/k/g                16.B. reading supportive diacritics – used only in cases of otherwise ambiguous words (Cerensodnom                – Taube 1993: 11)                16.C. syllable-ending (over γ at the end of a syllable and word) and reading supportive diacritics, n                usually with diacritics                16.D. qoyar čeg preferred over letters q/k (Lubsangdorji 2008), n with diacritics (except debisker cases)                16.E.  qoyar  čeg  over  γ  except  debisker  cases,  n  with  diacritics  (except  debisker  cases)  –  standard                orthography                16.F. qoyar čeg regularly used over γ in syllable-  opening and syllable-ending cases                  Sidü of the letter n without and with diacritics:   .                 Initial γ with diacritics:   .                  Double sidü of the letter γ without and with diacritics:   .                 The letter š (except for the syllable si) appears almost regularly throughout the observed period with                double-dot diacritics, except in cases where the dots have been omitted by an error or ignorance of the                  scribe:      .                 More complex letters:                17. Final m (composed of coronet + boγuni segül + numu, coronet being not indispensary)                  17.A. coronet, long/short boγuni segül + closed numu                  17.B. long/short boγuni segül + closed numu                                                      th                17.C. opened final m (since the mid-19  century)                18. Final r (distinguished according to its starting stroke)                  18.A. crossed                   18.B. single-stroke                                                               26","1. Introduction","Figure 3: Scholars from Mongolia and Inner Mongolia during their visit to the Faculty of Arts Library,                Charles  University,  Prague,  which  preserves  the  Collection  of  Mongolian  prints  and  manuscripts                collected by Dr. Pavel Poucha (M. Nadmidčering, 2016)","The present introduction provides a brief overview of the issue of Mongolian ritual texts that were                traditionally circulated mostly in an extra-monastic milieu (noting, of course, the absence of a clear                boundary between the categories of “monastic” and “popular”). Its aim is to describe the typological                and genre differences within this corpus, and to summarise the history of this issue in the field of                Mongolian studies, paying special attention to the currently debatable scholarly practice of trying to                distinguish  shamanic  texts  or  shamanic  elements  in  the  ritual  texts  and  separating  them  from  a                perceived  chronologically  later  Buddhist  impact.  Another  subchapter  deals  with  the  scholarly                reception of this group of texts in Mongolia and Inner Mongolia, where only recently have the ritual                                                                                                          th                texts begun to enter within the boundaries of the classical literary canon established during the 20                century. Special  attention –  particularly  on the  part  of  Western  scholars  – is  attracted  by the  texts                having  been  written  in  Mongolian,  although  the  need  for  their  understanding  is  rarely  emphasized                during their performance. The following subchapter offers a few remarks on the relation between the                texts  and  rituals,  supported  by  personal  experience  from  the  author’s  fieldwork  in  contemporary                Mongolia,  where  the  current  practice  of  ritual  performance  outside  the  monastic  environment  is                frequently confronted with the loss of manuscripts or the inability to read and use them properly. In                turn, the subsequent chapter presents an overview of collections of Mongolian manuscripts kept in the                Czech Republic. A palaeographic introduction responds to the situation in which the greater part of                Mongolian ritual manuscripts are undated; the preceding researchers only rarely addressed the issue of                the more exact dating  of Mongolian manuscripts.  Therefore, this  publication tries to  determine  the                                                                                                th                                                                                     th                time of origin of individual manuscripts (generally ranging from the late 17  to early 20  centuries)                using the chronology of the paper used in the Northern and Western Mongolian areas and Buryatia as                well as the chronology of palaeographic features (changing shapes of strokes, letters, and the overall                transformation of the ductus), thus allowing for the approximate dating of manuscripts within a half                century.                  1.1. Mongolian Religious Syncretism: A Brief Introduction                 The  core  of  the  tribal  groups  that  gave  rise  to  the  emergence  of  Temüjin  in  the  late  13th  century                originated from the forested area of northern Manchuria and southern Siberia. Moving westward to the                steppe zone, the Mongols accepted nomadic husbandry as the prevalent way of life and by 1206, when                Temüjin  (Chinggis  Khan) united  the  regional  tribal  collectives,  the  spiritual  heritage  of  the  earlier                steppe  empires  was  likewise  assumed,  including  a  shared  cosmology  and  part  of  the  mythology                enriched by the population’s own background. The Khans of the Mongol empire, claiming the concept                of their right to rule not only their own subjects (ulus), but at least formally the whole world, followed                the  earlier  legitimation  strategy  of  steppe  rulers  that  has  been  documented  for  the  Old  Turkic                Khaganate: deriving their authority from the call of Heaven providing good fortune (Old Turkic qut                (ülüg), ClMo. qutuγ and jayaγ-a), their own wisdom (charisma) and fortitude (Zikmundová 2017: 477).                      The Mongol khans preserved shamanic rituals at their courts, while at the same time showing                tolerance, or occasionally providing support, to followers of various religions. Starting with the rule of                Khubilai  (1260–1294),  Tibetan  Buddhism  started  to  gain  strong  influence  among  the  Mongolian                nobility  at  least  in  the  sedentary  political  centres,  though  Chinese  Buddhism  held  comparable                influence and Confucian rituals, ethics and concepts became familiar to the Mongols as an inseparable                part of the governing system. When the Chinggisid lineage and the Mongolian nobility retreated from                China after the fall of the Yuan capital in 1268, thus implying a return to a basically nomadic way of                life, the Chinese environment remained an important source of spiritual inspiration. Throughout the                era  of  the  Mongol  empire,  Nestorian  Christianity  had  a  strong  position  in  several  regions  of  the                Mongolian area with its last echoes registered in the 15  century, but it is not clear which parts of the                                                                  th                                                              29","3                later syncretic Mongolian tradition, if any, can be credited to the Nestorian source.  Similarly, Islam                                                                      th                became removed from the Mongolian cultural area in the 15  century, while the Chinggisid khanates,                which underwent thorough and far-reaching Islamization at a considerable geographical remove from                the  traditional  Mongol  homeland,  no  longer  considered  themselves  part  of  the  Mongolian  cultural                      4                sphere.                      According  to  Buddhist  chronicles,  the  extensive  missionary  activities  for  spreading                Buddhadharma  by  the  monks  of  the  Gelugpa  school  (commonly  named  sir-a-yin  šasin,  ColMo.                shariin shashin “yellow doctrine/religion”) started in the 1570s and in only a few decades covered the                territorial reach of most regional Chinggisid rulers. Recent scholarship has proved that Buddhism was                                                        th                                                th                not absent from Mongolia in the 15  and 16  centuries even before the famous conversion of Tümed                Altan Khan, which has ever since been regarded as the turning point and the beginning of the later                spread  of  Buddhism  in  Mongolia,  traditionally  credited  exclusively  to  the  Gelugpa  monks.                Archaeological findings of manuscripts in Olon Süm (ClMo. Olan Süm-e), Kharbukhiin Balgas and                the  Arjai  Agui  (ClMo.  Arjai  aγui)  complex  in  Ordos  of  grotto  temples  with  frescoes  and  wall                inscriptions show that Buddhist knowledge and ritual methods intersected with the earlier Mongolian                spiritual  traditions  already  during  the  largely  undocumented  era  of  the  15   and  16   centuries.                                                                                                th                                                                                       th                                                                                  th                Moreover, the great variety of texts  translated into Mongolian in the 17  century suggests that the                monks active in the courts of the Mongolian nobility were not limited to the Gelugpa order. After the                affiliation to non-Gelugpa orders (commonly known as ulaγan-u šasin, ColMo. ulaanii shashin, “red                doctrine”,  or  ulaγan-u  yosu,  ColMo.  ulaanii  yos  “red  tradition”)  lost  its  political  significance  in                Tibeto-Mongol relations, the marginal traditions related to the earlier Tibetan schools were practised                in Mongolia only under the auspices of the dominant Gelugpa monastic system, but never disappeared                entirely.  The Western Mongolian Oirat confederacy embraced Gelugpa Buddhism officially in 1615                       5                and  all  three  successor  khanates  (Dzunghar,  Khoshuut  and  Kalmyk)  acted  further  as  unequivocal                supporters of the Gelugpa school in Tibet and among their own subjects.                      The traditional narrative of Altan Khan’s conversion tells that the first Buddhist monks arriving                from Tibet incited the prohibition and mass destruction of the ongon (ClMo. ongγon) figurines revered                by shamanic custom mainly as embodying ancestral spirits. The biography of Neyiji Toyin (Neiji Toin,                1557  (uncertain)  –1653), a highly  educated  monk  of  Oirat  origin  with long meditative  experience,                brings rare testimony of active measures taken against shamans with the support and contribution of                local Mongol rulers, who organized the burning of the ongons and used various methods of rewarding                the laity  for their active  learning  of  Buddhist  texts.  According  to  his biography,  Neyiji  Toyin  was                ready to tolerate parts of the original beliefs  in situations where their complete replacement  would                                                 6                cause harm to the person’s devotion.  However, the oral tradition indicates the use of harsher violence                by  the  ruling  power  against  shamans.  The  incorporation  of  Buddhism  into  the  East  Mongolian                                                    7                 3  The only modern group among the ethnic Mongols with a supposed Nestorian origin is a small community                                                           th                called Erküt in Ordos, which in the first half of the 20  century still preserved a clearly separate spiritual identity                from  the  majority  Buddhist  Ordos  Mongols,  although  the  forms  of  their  worship  were  already  strongly                influenced by the Buddhist religious environment (Mostaert 1934).                4  A small group of ethnic Mongols practicing Islam lives in the eastern part of Alaša close to the Ningxia Hui                Autonomous  Region  in  China,  though  this  geographical  circumstance  indicates  it  to  be  a  recent  case  of                Islamization. Another “core Mongol” Muslim group are the Sart Kalmyks in Issyk Kul Province in Kyrgyzstan,                who are descendants of Öölds in the present Mongolküree, who moved westward only during the Dungan revolt                in 1862–1877 and converted to Islam in the new environment.                5  Monasteries following explicitly non-Gelugpa traditions were rare, such as Aguin Süme in Ordos (on the left                side of the Yellow River, now belonging to Dengkou County of Bayannuur City in Inner Mongolia. Also, the                alleged turn of the Fifth Goviin Noyon Khutagt Danzanravjaa from Gelugpa to the “Red Religion” took place                more within the limits tolerated by official orthodox discourse than as targeted resistance against the religious                establishment.                6  Boγda  neyiji  toyin  dalai  manjusiri-yin  domuγ-i  todurqai  geyigülügči  čindamani  erike.  Peking  xylograph.                Modern  edition  Altanorgil  2009,  Russian  translation  Пурбуева  1984.  Analysis  of  Neyiji  Toyin’s  missionary                methods Heissig 1953.                7  According  to  Kürelša  et  al.  1998:  46,  the  oral  tradition  reports  at  least  three  cases  in  which  local  banner                governors summoned the local shamans and forced them to undergo trial by fire, from which respectively only                one  survived  (the  sole  shaman  named  Naran  Abai,  out  of  the  300  shamans  of  the  ten  banners  of  Non  river                repressed by Tüsiyetü-yin doγsin da wang Norburinčin around the year 1800), three survived (in the repression in                                                             30","shamanic  environment  resulted  in  a  range  of  semi-Buddhisized  forms  partially  substituting  for  the                shamans, with high importance ascribed to the divine possession of gürtem (Tib. sku rten) lamas and a                modified  form  of  a  lay  gürtem  identity  called  layičing  (probably  corrupted  Tib.  chos  skyong,  the                “officially  accepted”  form  of oracles in Tibetan  and Mongolian  Buddhism;  Tucci  \&  Heissig  1970:                344–346).  The  shamans  proper  were  divided  into  the  semi-Buddhisized  “shamans  of  the  white                direction” (čaγan jüg-ün böge), who used prayers to buddhas during their rituals, and “anti-Buddhist”                “shamans of the black direction” (qar-a jüg-ün böge), who used invocations to the ancestor spirits                instead (Kürelša 1998: 48).                      Similar oppressive actions against shamans were undertaken during the advance of Buddhism                                                                  8                                                                                       th                                                        th                among the Buryats  in the 18  and early 19  centuries.  By the end of the 19  century, only a few                                           th                peripheral groups remained predominantly shamanic (Daurs and Western Buryats) and only slightly                more preserved a strong shamanistic tradition that coexisted alongside monastic Buddhism (Darkhads,                Eastern  Buryats,  Tannu  and  Khövsgöl  Uriankhais,  Khorchins).  In  other  regions,  the  oral  tradition                                                                                                       9                testifies to occasional rivalries between shamans and lamas with victory for one side or the other,  but                more  frequently  the  coexistence  was  peaceful,  if  granting  higher  social  prestige  to  the  side  of  the                      10                lamas.                      Since 1990s, a modern renaissance of shamanism has taken place both in Mongolia and Inner                Mongolia. This movement mostly defines itself as a religion apart from the Buddhist tradition and                constituting the only indigenous religion of the Mongols, although shamans operating in the frame of                the pre-modern syncretic tradition also occur. New shamans, frequently separated from the local ethnic                ties  and  settled  in  urban  centres,  occasionally  visit  countryside  localities  which  have  long  been                deprived of experience with the shamanic tradition (for example Oirat subgroups like Zakhchin). In                turn, people living in the original  localities of their ethnic subgroups assume an indecisive attitude                towards shamans, perceiving them as a new phenomenon and somewhat doubtful of their authenticity                and the authenticity of their statements. However, they mostly accept their services, inter alia due to                                                                                        11                the absence of well-educated Buddhist lamas and extant alternative lay traditions.                      Many  rituals  are  performed  and  communitarian  ceremonies  organized  neither  by  lamas  nor                shamans,  but  instead  by  local  elders  who  may  or  may  not  have  in  addition  official  administrative                functions. They can organize an offering celebration at a local ovoo stone cairn, define the proper date                and even lead the ceremony, or can decide on offerings to be brought to a water-spring or another                sacred  or  pristine  place.  Additionally,  the  elders  can  lead  a  wedding,  which  represents  a  very                complicated set of ritual actions, in which they pronounce blessings and control the sequence of songs.                The elders also guide the household celebrations of the White Month (Lunar New Year), a task of                great responsibility when every symbolic action has direct repercussions on the life of the family and                the related community. Moreover, many ritual tasks are performed by the responsible individuals of                the household, such as the daily libation of milk or tea (sačuli, ColMo. satsal) to heaven (tngri, ColMo.                tenger) or the local landscape (delekei, ColMo. delkhii) performed by the housewife or the offering of                the first slice of meat to the fire performed usually by the household head. Blessings and benedictions                (irügel,  ColMo.  yerööl)  and  praises  (maγtaγal,  ColMo.  magtaal)  can  be  also  performed  by                professionals (irügelči, maγtaγalči, ColMo. yeröölch, magtaalch), who in present-day Mongolia hold                the  status  of  (folk)  artists.  Similarly,  the  performance  of  heroic  epics  in  their traditional  form  had                considerable significance in relation to local deities and spirits, who were supposed to be entertained,                   1904 in Darqan Banner, only Čaγalai böge with two disciples), and eleven survived (in the reported repression                against  shamans  organized  by  Darqan  soliyatu  wang).  A  very  similar  tradition  is  attested  among  Altai                Uriankhais in the Mongolian Altai. According to the oral tradition of the Altai Uriankhais in Buyant sum, Bayan-                Ölgii, the banner governor, ordered the gathering of all his subject shamans and forcing them to pass through fire                to  prove  their  abilities.  From  dozens  of  shamans,  only  two  passed  through  fire  alive  and  well.  These  two                shamans  were  allowed  to  perform  their  rites,  while  the  others  thus  eliminated.  Repeatedly  narrated  by  N.                Erdenebayar, Ölgii.                8  Bělka 2001: 42–44, Atwood 2004: 466.                9  Birtalan 2016, a legend from the Banner of Dalai Choinkhor Wang in Баярсайхан et al. 2017: 170.                10  Сапожников 1949: 337–338.                11  According to  my  own  field research  experience among Zakhchin and  Altai Uriankhais in  Mongolia in the                2010s.                                                             31","12                delighted and consequently favourable to people and their livestock.  A similar idea of stimulating                favourable  divine  power  is  behind  the  singing  of  traditional  long  songs  (ColMo.  urtiin  duu)  when                moving households and their livestock between seasonal encampments (particularly from the spring                encampment to the summer one).                      In  premodern Mongolia, many ritual  actions  were performed  by the local  official  holders of                secular power, particularly the banner governors. These tasks corresponded partially with the earlier                concepts, perhaps influenced by Yuan Confucianism, and partially influenced by the new ritualistic                                                       th                                                               th                norms of the Manchu Qing rule in the 18  and 19  centuries. The local rulers were considered as                endowed  with  a  sacred  power,  which  enabled  them  to  address  local  deities  and  spirits,  or  even                dangerous animals like tigers (Srba 2020).                      In  this  context,  Caroline  Humphrey  introduced  to  the  discussion  of  Mongolian  religions  the                term “elders’ religion” (Humphrey 1995, Atwood 2004: 466), which appropriately characterises this                lay sphere of ritual performances between shamans and Buddhist monks. A correspondence can be                drawn  between  the  functional  scope  of  the  elders’  religion  and  many  of  the  ritual  texts  widely                circulated in Mongolian.                      However,  actions  aimed  at  preventing  misfortune,  harnessing  fortune,  removing  impurity,  or                retracing and  resolving  causes  of  harm and  bad  luck  can  be performed by  a much larger  range  of                experienced individuals (including women) outside of the standard Buddhist ordinations and shamanic                initiations.  Varying  in  their  functions  and  specializations,  these  people  can  rarely  be  assigned  an                                                                                13                unambiguous  classification  even  by  indigenous Mongolian  categories.  Some  of  these  abilities  are                considered innate and genealogically inherited,  while others are usually learned from one’s ancestors.                                                          14                Some of these actions could have been assumed or derived from the orthodox Gelugpa tradition (the                reciting of basic prayers, easier forms of divination, the reading of Buddhist sutras etc. not requiring a                time-consuming  study  prior  to  a  special  permission  from  a  master  lama,  although  some  kind  of                introduction is always indispensable), especially in an environment where well-educated lamas were                or still are absent or inaccessible. Others identify themselves instead with the shamanic tradition, but                do not let ongon spirits (mostly souls of deceased ancestors or relatives) descend onto them as do the                standard shamans. In contemporary Mongolia, many of these individuals generally termed “helping                people” (khünd tusaldag), i.e., providing help in supernatural ways, are the descendants of families                with lama or shaman forebears who, during the anti-religious policies of communist rule, could not                actively  and  openly  express  their  knowledge  and  passed  them  only  in  fragmentary  form  to  their                descendants.                      Persuaded  or  coerced  into  accepting  the  supremacy  of  Buddhist  doctrine,  the  shamanic                traditions locally metamorphosed into “converted” layman forms. The institution of the khar bagsh                (lay teachers) represents a significant tradition among the Öölds of Mongolküree (Zhaosu) in the Ili                River  basin  in  Xinjiang.  At  the  invitation  of  individual  households,  they  chant  Buddhist  texts  in                Literary  Oirat  (mostly  canonical  sutras  recorded  by  the  Clear  script  Todo  bičiq  mostly  in  the                translations of Zaya Paṇḍita) as appropriate to the situation and specific need of the family, similarly                to the invitation of a Buddhist monk (lam zalakh). A khar bagsh can read the sacred texts individually                or in a group of several lay teachers, which becomes the case when a larger text needs to be chanted.                Earlier,  the  khar  bagsh  also  possessed  knowledge  for  curing  diseases  or  mastered  methods  of                searching  for  stolen  things  or  animals  and  identifying  thieves.  Some  of  the  khar  bagsh  produce                handwritten  copies  of  sacred  texts  written  in  the  Clear  script  for  their  own  need  or  to  order.  The                activities of khar bagsh, despite considerable parallels to the activities and methods of lamas, were                                                                                      15                considered incompatible and partially competitive with the activities of lamas.  In Mongolküree (and                 12  This aspect has mostly disappeared from the currently prevalent stage performances of the heroic epics. The                ritual connotations of the heroic epic and its disappearance from the current society have been studied by Taya                2015 and Namjil 2010: 371–382.                13  These persons are mostly denoted by periphrastic names: yum meddeg (“knowing something [hidden to others],                knowing [the hidden causes of things]”), mergen (“wise”), bariach (“bone-setter”), mergeldeg (“sooth-sayer”),                erikh tatdag (“fortune telling by help of rosary”), khoblogo tatdag (“prognosticating or divining using stones”)                etc.                14  Frequently in the matrilinear line.                15  A lama, although capable of reading and chanting texts in the Clear script, should not be allowed to participate                in chanting together with a khar bagsh.                                                             32","in neighbouring Tekes) in the recent generation, the conditions to become a khar bagsh were almost                entirely limited to literacy in the Clear script, though earlier an innate predisposition mostly inherited                in  a  genealogic  lineage  was  supposed.  Outside  the  Ili  River  basin,  a  very  similar  tradition  now                probably extinct is attested among the Altai Uriankhais, particularly on the Xinjiang side of the Altai                                                       16                mountain  range  (Khandgait  and  Chingel).  A  comparable  and  still  extant  tradition  of  reading  and                chanting sutras written in Clear script became recently documented among the Dörvöds in Naranbulag                                            17                sum,  Uvs  aimag  in  Mongolia.  In  neighbouring  Dörgön  sum,  also  inhabited  by  Dörvöds,  a  recent                                                                                           18                tradition was reported of handwritten copying of sutras in the Clear script by laymen.                      From  the  earlier  period,  attested  in  Old  Turkic  inscriptions,  the  inhabitants  of  Mongolia                                                                                       19                worshipped  “Eternal  Heaven”  (möngke  tngri)  and  “Mother  Earth”  (etügen  eke),  a  pairing  still                appearing in later ritual texts. The image of a uniform heaven is later pushed into background by the                idea of  plentiful  celestial  beings  (tngri),  most frequently  9  (9  tngri  subordinated  to  the  main  tngri                Qormusta ) or 99 divided into two camps (44 western and 55 eastern or right and left) or 33 tngri in                         20                the heavens giving the sum of 99 together with the earthly 77 luus (ColMo. lus, water spirits, lords of                waters,  relevant  to  Skt.  nāgas).  Texts  of  the  Buddhist  period  frequently  mention  Esrün  Qormusta                                                                                            21                (more standardly esrua qormusta, ColMo. (Esrua/Eservaa/Eserün) Khurmast tenger)  as the head of                celestial  beings.  With  the  gradual  adoption  of  Tibetan  Buddhist  concepts,  the  tngri  became                synonymous to the celestial realm of gods (Tib. lha), shifting the tngri from the unlimited “eternality”                to the status of mortal but long-lived beings. Mongolian ritual texts and folk literature, particularly                heroic epics, frequently mention that the tngri can also dwell on land; sometimes sons of the heavenly                gods descend to the earth. Occasionally, the oral tradition can see the emanation of Qormusta tngri in                an extraordinary personality.                                          22                      In  the  Mongolian  concept  shared  across  religious  traditions,  the  landscape  is  inhabited  by  a                large  number  of  various  invisible  beings  belonging  to  different  realms  according  to  the  Buddhist                concept.  The most important  are the lords  or masters  of  places (γajar-un ejen)  and  waters  (usun-u                ejen), also referred together as masters and sovereigns of the land and the waters (γajar usun-u ejen) as                well as various other terms (see Chapter 2.1.). These beings are seen as the rightful owners of natural                sites, of which man is only an integral part and user. In order to enjoy good fortune in one’s life and                husbandry, it is  considered necessary to repeatedly comfort  and please these beings and  avoid any                activities which might cause them harm or displeasure (for example polluting a water spring or the                upper part of a stream, shooting wild animals that are not indispensable for subsistence, moving stones                and rocks, picking flowers etc.). If a harm or impurity is already caused, then purification rituals must                be  performed  to  propitiate  these  invisible  beings.  In  case  it  is  unavoidable  to  carry  out  a  harmful                 16  In Khandgait the last khar bagsh were studied by ethnographer and folklorist Damrinjab (Chinese Academy of                                              th                Social Sciences) at the end of the 20  century (personal communication), while several names of khar bagsh in                Chingel are attested in my recordings of the local oral history. At least one khar bagsh (named Menddavaa)                moved in the 1930s to the present-day Altai sum in Bayan-Ölgii aimag (see subchapter 1.9.1.).                17  The  tradition  was  recently  popularized  among  scholars  in  Oirat  studies  by  Prof.  Na.  Sükhbaatar  and  the                organization Tod Nomiin Gerel Töv.                18  G. Batdelger and his grandson B. Tsevegee as his follower (Батсуурь 2008).                19  Etüken, etügen with earlier forms Itügen, Ötügen, recorded as Itoγa by Plano Carpini (travelled to the Mongol                Empire in 1245–1247).  Occasionally,  the singular Etüken is replaced by seventy-seven etügen parallel to the                group of tngri (Birtalan 2001: 985). Regarding the appearance of seventy-seven luus, it seems, that the earlier                concept of etügen as the female lord(s) of the earth, is rather substituted by luus. In the common understanding                of  the  recent  Mongolian  nomads,  the  impersonalized  and  undivided  unity  of  the  animated  landscape  is                conversely addressed as altan delekei (“the golden earth”).                20  Банзаров 1891: 12, English translation Banzarov 1981: 62. Banzarov sees a parallel between nine tngri spirits                subject to Qormusta and nine marshals (yisün örlüg) of Chinggis Khan, himself metaphorically designated as                “the son of Qormusta tngri” or “the Son of Heaven” (Qormusta tngri-yin köbegün, tngri-yin köbegün).                21  Qormusta  through  the  Old  Uyghur  and  Sogdian  goes  back  to  Avestan  Ahura  Mazdā,  the  creator  deity  in                Zoroastrianism. Esrün also reaches  back through  its  Old Uyghur and Sogdian  forms to Avestan zruuan- and                Pahlavi zrlwʾn), the Zoroastrian deity of Time later adopted by Manichaeism as the “Father of Greatness”, the                eternal divine manifestation of good.                22  In the oral tradition of Altai Uriankhais, Baldandorji, the ruler of Darqan güng banner (1904–1915, with its                centre  in  present  Bulgan  sum,  Bayan-Ölgii  aimag)  was  reportedly  an  incarnation  of  Qormusta  tngri,  who                descended to the earth in a dream (Srba 2019: 140).                                                             33","activity,  for  example  before  digging the  foundations  for  the  construction  of  a temple  or  stupa,  the                beings  need  to  be  asked  ritually  in  advance  and  a  compensation  (at  least  symbolic)  must  also  be                offered beforehand.                      Other beings are solely malicious and vicious by their nature, and any encounter with them can                bring misfortune. These beings  are only loosely linked to their Tibetan counterparts, and European                languages only approximate their meaning by the general category of “malicious/evil spirits/demons”                (ClMo./ColMo. forms: ada/ad, jedker/zetger, and ada jedker/ad zetger invisible evil forces causing                various illnesses, mental disorders and hindrances in human affairs; simnu, simnus/shulam, shulmas,                mangγus/mangas,  čidkür/chötgör  various  sorts  of  demons,  some  of  them  with  multiple  heads                (especially mangγus), but frequently also with a human appearance or able to transform themselves                into human beings). Of a different origin is buγ/bug, i.e., a human soul which could not find its way to                a new rebirth. Buγ can enter an empty corpse and become an oruγulan (Lessing 1960: 621) or orulang                (МХДТТ), ClMo. oroolon. Still another sort of harmful force is represented by the albin, emitting a                                 23                blue  light at night , and  the  formless külčin/khülčin  spirits.  In  communication,  the Mongols try to                avoid the exact naming of evil forces and metaphorically label them as abuγči/avagch “the one who                takes, ravishes”, daγarilγ-a/dairlaga “attack” (from an invisible hidden force), or qourlaγči/khorlogch                “the  one  who  harms,  poisoner”  (Oberfalzerová  2006:  76–77).  The  influence  of  such  beings  is                especially dangerous for new-born infants, whose soul has not yet settled firmly in the body, which                makes  them  susceptible  to  soul-departure  or  soul-loss  (sünesü  jayilaqu/süns  zailakh).  A  similar                                                                                                24                harmful influence can be generated by negative forces of human origin (khöndlöngiin yum “transverse                forces”, Oberfalzerová 2006: 77–78), which include defamation and slander (qar-a kele ama/khar khel                am,  lit. “black  tongue  and  mouth”),  excessive  praise  (čaγan  kele  ama/tsagaan  khel  am,  lit.  “white                tongue and mouth”), curse (qariyal/kharaal) and impurity/pollution (bujar/buzar). Tiring/tiiren spirits                have  a  direct  Tibetan  background  in  Tib.  the’u  rang  “sky-going”  demons,  who  frequently  possess                children.                      In Mongolian spiritual thinking, the concept of good fortune and auspiciousness (particularly                qutuγ with many near-synonymous paired words öljei qutuγ, öljei buyan, öljei kisig), mentioned earlier                as the basis of legitimacy of earlier empires of the steppe, influences relations within the society and                communities,  where  good fortune  signifies  social  prestige  and  can  be  shared  with  those  who  ally.                Eminent  lamas  and  high  reincarnations,  having  an  abundant  “accumulation  of  merit”  (buyan-u                čiγulγan), are supposed to be able to bestow parts from the treasury of good luck to the others. In this                context, it is highly significant that the Mongolian equivalent for Tib. ’phags pa “noble [beings]” as a                title of high reincarnation tulku (Tib. sprul sku, ClMo. qubilγan)  is qutuγtu “the one possessing good                                                                         25                luck”.                      The earlier concept of centrality radiating beneficial blessing all around was continued by the                idea of “places” (Tib. gnas, ClMo. γajar) or centres of enlightened agency (term of Matthew W. King)                embodying moral purity (Tib. dag pa, ClMo. ariγun or ariluγsan), which can cleanse those who access                them  with  devotion  from  the  accumulated  negative  karma  (ClMo.  üile-yin  ür-e)  (King  2019:  97).                These centres might be represented by large monastic settlements, seats of incarnated lamas, places of                pilgrimage and other holy sites or objects. The Mongolian cultural area became actively involved into                the  larger  Tibeto-Mongol  sphere  with  multiple  centres  represented  by  Dalai  Lamas  in  Tibet  as                emanation  bodies  of  Avalokiteśvara,  embodying  compassion,  and  Panchen  Lamas,  emanations  of                Amitābha, Qing emperors in Peking, emanations of Mañjuśrī, associated with the supreme wisdom                (Skt.  prajñā),  and  Jebtsundamba  lineage  of  the  Khalkhas,  considered  manifestation  of  Vajrapāṇi                symbolizing the power of all buddhas, and many other incarnation lineages across the sphere of the                   23  Translated  as  “will-o‘-the-wisp”  or  “ignis fatuus” (Lessing 1960: 28,  Bawden 2010: 11 albin  –  evil  spirit;                albin gerel “will-o‘-the-wisp”.                24  Empson 2011: 157. Adults too can suffer from soul-loss, but they can usually stay alive for a certain period                despite it. In the case of soul-loss (which occurs for example when a person is suddenly frightened, suffers a                shock  etc.),  a  ritual  of  calling  the  soul  back  (sünesü  daγudaqu)  needs  to  be  performed  by  a  professional.  A                similar ritual can be performed also for a dying person to persuade the soul to return. For the soul-calling texts,                which are not attested in Czech collections and not described in this volume, see Bawden 1994: 204–240.                25  Skt. nirmāṇakāya, the aspect of enlightenment that can be perceived by ordinary beings, usually referring to                incarnated bodhisattvas, lineages of reincarnations of supreme lamas.                                                             34","26                “Qing-Géluk formation” (term of Johan Elverskog ). The Qing emperors accepted and adapted the                earlier  “Two  Systems”  (Tib.  lugs  gnyis,  ClMo.  qoyar  yosu)  model  of  cooperating  religious  and                political  authorities  (Tib.  chos  srid,  ClMo.  törü  šasin).  At  the  same  time,  the  Ming  model  of                replicating the versions of state organization and ritual forms on all hierarchic levels from the capital                to the countryside helped (alongside other factors) in generating local identities confined to individual                Mongolian  leagues  (aimag)  and  banners  (khoshuu).  Founding  local  monasteries,  implementing                scholastic methods and educational curricula of the main Tibetan monasteries to Mongolia, as well as                performing  rituals  according  to  imperial  instructions  in  local  administrative  bureaus:  all  these                processes meant bringing parts of the interior “enlightened agency” to the periphery.                      Similar to the radiating nature of good fortune, bad luck is likewise considered to be prone to                transmission and spread. Although the local communities show a high level of mutual solidarity (to                help someone in need  is of course a good deed, buyan), a person or a household considered to be                suffering  from  the  effects  of  impurity  or  harmed  by  an  evil  spirit  is  being  avoided  to  prevent  the                transmission  of  harmful  effects.  Impurity,  quarrels,  disputes,  separation,  and  other  negative  factors                cause the “vital energy” (keimori or kei mori / khiimori, lit. “wind-horse”, also translated “vitality”,                “vitality-fortune” etc.) to  decline  or  “lie  down” (keimori kebtekü).  On the contrary,  when  someone                “possesses the vital  energy” (keyimori-tei  kümün) or his “vital energy rises up” (keimori  degdekü),                then he cannot be affected by theft, defeated by enemies, stopped by obstacles, or affected by evil                spirits (Arbinbayar \& Narasun 2004: 209).                      Common  Mongols  understand  the  core  value  of  activities  of  Buddhist  lamas,  shamans,  and                elders as a “knowledge” (medleg) and expect them to solve problems or prevent inconveniences using                their  abilities,  skills,  and  capacity  to  propitiate  the  helpful  divine  agency.  The  preferred  approach                towards the deities and sacred object among the laity is that of respectful devotion (süseg/süsüg or                süjig), which does not necessarily require the relevant knowledge.                      At the end of this chapter on the syncretic interplay of manifold influences in the Mongolian                religious world, we will quote a concise formulation by Mr. R. Chadraabal, a local elder among the                Altai Uriankhais of Bulgan sum, Bayan-Ölgii aimag: “According to my understanding, to consult a                lama is good for prevention, it is slow but effective help; help from a shaman is hard, impulsive, and                fast; nevertheless, the service of European medicine is the most effective.”                  1.2. Rituals and Mongolian Ethnography                 The field experience from  the  Mongolian  countryside  proves  that  the  emphasis  in  the  life  of local                communities on specific customs, rules of everyday life, ceremonial schedules and ritual regulations                are  reflected  as  the  main  determinants  of  belonging  to  one  or  another  Mongolian  ethnic  subgroup                (yasutan, ColMo. yastan), much more than dialect, objects of material culture or connection to a given                territory. Frequently, the customs differ in details even valley to valley, sometimes with an explicit                reference to a historical shared identity within individual banner (khoshuu).                      This emphasis on specific patterns of behaviour is particularly manifested in a large number of                social  prohibitions  and  avoidances  (čeger,  ColMo.  tseer,  “taboo”)  and  reflected  in  Mongolian                                                                               27                scholarship by a specific and highly descriptive genre of literature concerning “customs” and “habits”                (jang jangsil, ColMo. zan zanshil or almost synonymously jang aγali, ColMo. zan aali). Contrastingly,                Mongols  in  the  countryside  prefer  the  more  general  term  yos  (ClMo.  yosu)  while  speaking  about                customary  habits,  traditional  prohibitions,  or  specific  rules  of  life  of  their  ethnic  subgroups  (e.g.,                manai urianhai yosond … “according to our Uriankhai order/customs/principles …”). Yosu covers an                extremely  large  number  of  meanings  from  “rules”  through  “habits,  principles”  to  a  more  general                     26  The relations of Mongols and the Qing rule are analysed in several of Elverskog’s works with Our Great Qing                (Elverskog 2006) being probably the most influential.                27  Inner  Mongolian  researchers  compiled  the  individual  prohibitions  according  to  regions/ethnic  subgroups                (Ordos: Sonum et al. 2005, Alaša: Sečenbilig \& Čaγadai 2013) due to the occasional regional specificity of the                prohibitions, when mutually incompatible rules may arise.                                                             35","28                concepts of “order” and “etiquette” or “morals”.  It can be specified as šasin-u yosu “the religious                order” and törü-yin yosu “the (political) rule” (the constitutive ceremonial role being played by both                the religious and political aspect, cf. yosu törü-tei “ceremonial, serious, solemn”).                      The Mongolian publications on folk customs (ColMo. zan, zan zanshil, zan aali), often with an                intermediary character between scholarly and popular literature, mostly follow the division into ethnic                subgroups. Therefore, books of this genre are especially numerous among the Mongols in China in                                                            29                natural  accordance  with  their  ethnic  diversity.  Many  of  these  publications  do  not  seek  to  be                professional ethnographic studies, but rather aim to record specific rules of conduct of a given ethnic                subgroup  characteristic  of  their  own  understanding  of  identity  and  to  some  extent  to  codify  these                hitherto orally transmitted rules.                      The  Mongolian  monographs  on  “customs”  show  an  ethnospecific  approach  to  the  culture  in                covering ritual aspects of the tradition without an artificial division into secular and religious strata.                This approach, corresponding well to the pre-modern Mongolian concept, is nonetheless supported by                the tendency to label religious aspects of rituals and customs as purely cultural.                      In recent years, monographs specially focused on rituals have appeared in Inner Mongolia on a                comparative  level  (Nasun  et  al.  2017),  particularly  related  to  Ordos  (Arbinbayar  \&  Narasun  2005,                Mingγanbuu 2019), which is generally considered a significant “stronghold” of extra-monastic ritual                traditions, both for the large complex of traditions related to the “Eight White Palaces” (Naiman čaγan                ordu)  of  Chinggis  Khan,  further  regional  ritual  traditions  related  to  former  (and  in  a  partially                transformed form still existing) banners, and finally numerous rituals performed in households.                      Several  monographs  on  customs  have  recorded  ritual  texts  accompanying  acts  such  as  fire                worship, offerings at ovoo stone cairns, weddings, though mostly not defining whether their source                was written or oral. For these more formalized acts, the term zan üil which can mean “customs, habits”                as well as “rites, rituals”, i.e. the ceremonial part of the tradition. In Tibeto-Mongolian dictionaries of                Buddhist terminology, jang üile is used as equivalent to Tib. cho ga, the procedures for accomplishing                rituals, the  ceremonial  techniques  and  observances. Jang  üile  is  a  form  of  knowledge,  that,  unlike                other more common customs and regulations (such as tseer-prohibitions), may not be shared by all                members of a given community. As a sacred character might have been attributed to them (i.e., the                belief that a text will reach its purpose only if it is delivered accurately and without errors), these texts                were recorded. Of course, in many cases, these were also translations of Tibetan originals.                  1.3. Typology and Genres                 The first systematic classification of Mongolian ritual texts can be found in N. N. Poppe’s catalogue of                “shamanic”  manuscripts  in  the  Oriental  Institute  of  the  Academy  of  Sciences  of  USSR  (Поппе                1932):  1) the cult of tngri-gods, 2) the cult of Chinggis Khan, 3) the cult of emperors (with one text                      30                addressing Khubilai Khan and one addressing the Qing emperor Daoguang (Törü gereltü), 4) the cult                of fire, 5) the cult of the seven stars (Ursa Maior), 6) the cult of land and mountains, 7) the cult of the                White Old Man, 8) rituals of mare milk libation, 9) calling the soul which abandoned the body, 10)                shaman chronicles, 11) the ritual of anointing the saddle-thongs (γanjuγ-a), 12) the ritual of the camel                dalaγ-a (calling fortune), 13) ablution rituals, 14) exorcist invocations (addressing evil spirits). The                wide range of texts described by Poppe reflects the unique character of the Saint Petersburg collections                and its diversity significantly exceeds the usual composition of ritual manuscripts circulating in the                Khalkha area. On the contrary, other genres – probably considered more purely Buddhist – are absent.                      Ts.  Damdinsüren  included  several  examples  of  ritual  texts  in  his  “One  Hundred  Wisdoms”                reader  (Damdinsürüng  1959),  after  publishing  brief  notes  about  the  “shamanic  literature”  in  his                  28  The  meaning  of  ethics  and  morals  was  further  made  explicit  in  the  modern  Mongolian  by  the  two-word                expression yosu surtaqun / yos surtakhuun.                29  Particularly, the edition Mongγol teüke soyul-un songγudaγ jokiyal-un kömürge – jang üile-yin čubural (“A                Storehouse  of  Classic  Works  on  Mongolian  History  and  Culture:  A  Series  on  Customs”),  which  in  2018                collectively republished earlier monographs on customs of individual Mongolian ethnic subgroups composed in                                              st                the 1980s to the first decade of the 21  century, must be mentioned.                30  Now the Institute of Oriental Studies of the Russian Academy of Sciences.                                                            36","History of Mongolian Literature, opening the subchapter by a list of the following thematic groups,                some  of  them  occurring  quite  rarely  among  the  Mongolian  ritual  manuscripts:  Incense  offering  to                Ataγ-a tngri (ataγ-a tngri-yin sang), Incense offering to the White Old Man (čaγan ebügen-ü sang),                Offering to the fire (γal-un takilγ-a), Incense offering for the good bag (alternatively: offering for good                [hunting] yield) (γanjuγan-u sang), Vital energy incense offering (kei mori-yin sang), Incense offering                to Maniqan tngri (maniqan tngri-yin sang), Sacrifice to the standard  of Chinggis (činggis-ün sülde                takilγ-a), Petition to provide offspring (üres γarγaqu öčig), Calling the soul (sünesün-ü daγudalγ-a),                Sutras of [sacrifices to] mountains and waters (aγula usun-u sudur), Sutra of the Seven Old Men (i.e.                Ursa Major constellation) (doluγan ebügen-ü sudur), Incense offering to the Cassiopeia constellation                (kümün tabun odun-u sang) (Damdinsürüng 1957: 249–250). Further, Damdinsüren distinguishes in                the  case  of  certain  texts  (particularly  the  Offering  to  the  fire)  both  “folk”  (arad-un)  and                “aristocratic/nobility” (noyad-un) versions (Damdinsürüng 1957: 253–256).                      The only edition systematically working with Mongolian written ritual texts (1966, called “folk-                religious” manuscripts) by Walther Heissig classifies them into the following content groups: a) Köke                möngke tngri – the cult of the eternal heaven; b) Fire hymns; c) Prayers of Geser Khan’s worship; d)                Prayers of Chinggis Khan’s cult; e) Smoke offerings (sang); f) Prayers to rider and war deities (sülde                tngri, dayičing tngri, dayisud tngri); g) Prayers to heights and mountains); h) Texts of blessing and                praise related to various customs (wedding rituals, horse races, matches, archery, etc.).                      Except for Heissig’s monograph, the ritual genres are more frequently classified based on their                                                                                  31                oral  form.  Ágnes  Birtalan  classified  the  texts  of  offering  ceremonies  among  oral  sources  (of                Mongolian mythology) together with shamanic chants (“Shamanengesänge”): daγudalγ-a “inviting” or                “calling” a deity (or spirit), tamalγ-a “song to the deities (spirits)”, daγadqal “prayers to the deities (or                spirits)”, öčig “humble petition to the spirits and deities” (Birtalan 2001: 897). Daγudalγ-a, daγadqal,                and öčig are well attested also in written form. Another group closely related to the ritual complex is                the ritual poetry including irügel “benediction” (“Segenspruch”), maγtaγal “praise” (“Lobpreisung”),                and qaraγal “curse” (“Fluch”; Birtalan 2001: 899).                      In Inner Mongolia, the typology of ritual genres common in popular Mongolian tradition has                been  elaborated  mainly  by  scholars  dealing  with  folk  literature.  Official  teaching  manuals  for  the                Mongolian literature at universities with Mongolian studies in China mention some of the ritual texts                explicitly as monuments of oral literature, although the short quotations (mostly of Ordos origin) are                obviously taken from written sources. The Introduction to Mongolian Oral Literature (Oči et al. 1999:                114–126) includes in the chapter “offering/sacrifice poetry” (takilγ-a-yin silüglel) the following genres:                “offering to heaven” (tngri-yin takilγ-a), “offering to the fire” (γal-un takilγ-a), “offering at ovoo stone                cairns” (obuγan-u takilγ-a), and “offering to ancestors” (degedüs-ün takilγ-a) – the last one with an                example  from  the  Chinggis  Khan  Eight  White  Palace  cult  in  Ordos.  The  History  of  Mongolian                Literature:  Ancient  Period  (Sayisiyaltu  et  al.  1995:  43–53)  classifies  incense  offering  texts  in  the                category  of  “ceremonial  poetry”  (yosulal-un  silüglel)  32   and  texts  accompanying  rituals  with  a                                                                                      33                collective character in the category of “sacrifice poetry” (takilγ-a-yin silüglel).  In both cases, there is                no reference as to whether the related texts are oral or written, obviously following the presumption                that all these genres were originally oral and only later recorded in written form.                      Typologically, most texts presented in this volume fully  correspond to the genres of Tibetan                literature. Most of the texts belong to the genre of offering texts (Tib. mchod pa, ClMo. takil). John                Makransky analysed the semantic connotations of Tib. mchod pa in correspondence to the Sanskrit                terms  (verbal  root  pūj  “to  honour”,  worship,  venerate”  and  mahīyate  “to  be  glad  or  happy”)  and                 31  A) sang, “incense/smoke offering”, “Rauchopfer”, b) sudur “sutra”, “offering text” (“Opfertext”), “hymns”                (“Hymne”), c) dalalγ-a “calling fortune” (“Das Glück rufen”).                32  Particularly the following categories: “Hunting incense offering” (ang-un sang), “Incense offering for good                [hunting]  yield”  (γanjuγan  sang),  “Incense  offering  to  Manaqan  tngri”  (manaqan  tngri-yin  sang),  “Incense                offering  to  the  White  Old  Man”  (čaγan  ebügen-ü  sang),  “Incense  offering  to  Ataγ-a  tngri”  (ataγ-a  tngri-yin                sang), “Calling the fortune of the birds” (sibaγu dalalγ-a), “Calling the fortune of camels” (temegen dalalγ-a),                “Mare milk libation” (gegüü-yin sün-ü sačuli), “Sheep libation” (qonin-u sačuli), “Libation of cow offsprings”                (üker-ün üres-ün sačuli).                33   Particularly  “Sacrifice/offering  to  the  heaven”  (tngri-yin  takilγ-a),  “Sacrifice/offering  to  the  ancestors”                (degedüs-ün takilγ-a), “Sacrifice/offering to the ovoo stone cairns” (obuγan-u takilγ-a), “Sacrifice/offering to the                fire” (γal-un takilγ-a).                                                             37","concluded that mchod pa as a Tibetan Buddhist term “means to make offerings in a ritually prescribed                context to sacred or powerful beings in order to honour, venerate and please them” (Makransky 1996:                312–313). The act of offering in the Indian Buddhist tradition was considered to generate karmic merit                (Skt. puṇya, ClMo. buyan; Ibidem 313). In the Mongolian popular tradition, the offering is understood                first as a means to reach particular aims of the performer or initiators. The term buyan in Mongolian                applies to all aspects of the karmic consequences (üile-yin ür-e), including the blessing related to the                present  and  the  near  future.  The  offering  to  beings  of  higher  realms  than  the  human  one  and                particularly to the enlightened beings is thought to bring even higher merit and subsequent blessing in                the form of good fortune (buyan, buyan kisig).                      The offering is considered a basic attitude resulting from devotion. Similarly, prostrations (Tib.                phyag ’gro, ClMo. mörgül) and circumambulations (Tib. bskor ba, ClMo. ergil) can be classified as                forms of offerings manifested by actions of speech and body, while the offering itself manifests in                dispensation  of  one’s  possessions  or  accumulations  (including  accumulations  of  merit  or  wisdom;                Ekvall  1964:  150).  The  offering  act  in  Tibet  and  Mongolia  is  normally  accompanied  by  burning                juniper (smaller twigs or crushed powder) or other fragrant substances; the Tibetan term bsangs mchod                and Mongolian sang takil is commonly translated as “incense offering” or “smoke offering” (the first                term is given preference in this volume).                      The  respective  parts  of  the  environment  where  people  live  are  possessed  and  controlled  by                beings of the lower realm. Some of the offerings address beings who are powerful at least in relation                to a certain field of competence or a limited area, but who are not enlightened beings by themselves.                Therefore, they are not worthy to be worshipped in the right sense, to become “refuge” for the Dharma                practitioners  as  the  buddhas,  Three  Jewels  (Buddha,  Dharma,  Saṃgha/Saṅgha)  in  general  or  other                enlightened beings. Particularly in the case of rituals at local sacred places, these beings are invited                during the ritual process to be entertained as esteemed guests through the offerings to be satiated and                satisfied, then they are asked to return to their places of residence and give blessings within the extent                of their competencies. Larger community rituals as annual offerings at ovoo stone cairns, which are                generally regarded as the place of residence of local deities and spirits, function mostly in a preventive                sense, to please and cheer the local deities and spirits so they will favour the people and livestock in                the coming period, to provide rain and suitable climatic conditions. A very similar methodology is                used by texts designed to remedy a previously damaged relationship between people and local deities                and  spirits.  These  are  the  texts  and  rituals  called  jasal  in  Mongolian  (“corrections,  repairs”).                Performing  jasal  rituals  requires  knowledge  and  ability  to  identify  the  cause  of  the  misfortune  by                interviewing the afflicted and by divinatory calculations and sometimes land analysis (γajar sinjikü).                Since the harm caused by some of the beings can be easily transmitted (qaldaqu “stick”, as with an                infectious disease) to the person performing the ritual, this sort of ritual requires performance by an                advanced and specialized lama, which is also the reason why only a limited quantity of related texts                                       34                has spread in Mongolian.  The offering texts are sometimes called ritual manuals in English, as they                might include technical specifications about the performance of the ritual.                      A  close  genre  to  takil  is irügel.  Irügel  in  the  common  Mongolian tradition  is  understood  as                benediction  or  blessing  (Heissig:  “Segenssprüche”).  Within  the  popular  tradition,  irügel  (ColMo.                yörööl) is usually a benediction or wish pronounced by an elder person addressing younger people.                However,  irügel  can  be  also  recited  (frequently  impromptu)  at  solemn  events  by  a  professional                benediction-teller  or  benediction-singer  (irügelči,  ColMo.  yöröölch).  In  a  more  orthodox  Buddhist                context, irügel (Tib. smon lam) is a prayer expressing noble aspirations in accordance with bodhicitta,                i.e., usually intended not only for the praying individual, but first of all for the benefit of all sentient                beings. In the case of higher lamas and advanced practitioners, irügel can express a commitment, vow                or resolution for the future, for example to be reborn in a particular realm of existence, in a specific                social class or on a particular place in order to ensure favourable external conditions for promoting the                Buddhadharma.  As  far  as  many forms  of takil  implicitly  aim  to  achieve  individual  goals  and  the                              35                particular benefit of the person or a community performing the ritual, irügel is significantly more in                line with the basic sense of the Buddhist doctrine and is therefore considered more “orthodox” (nom-                   34  Соронзонболд \& Пүрэвсүх 2018.                35  Humphrey \& Hürelbaatar 2013: 136.                                                             38","un yosu, yeke kölgen-ü yosu). In this sense, less orthodox forms of praying might include daγadqal                                                                                        36                “prayer for obtaining protection” from a particular deity and to a specific purpose.                      Another genre represented in the present volume is the “confession” (namančilal or as a verbal                noun namančilaqui, Tib. bshags pa; or unal namančilal, Tib. ltung ba bshags pa, “to confess one’s                downfalls/ transgressions”) or texts of penitence recited to become aware of one’s own evil deeds and                thoughts  and  to  get  rid  of  them  and  their  consequences  (kilinče-eče  tonilqui),  or  to  achieve  their                diminishment (nigül-iyen nimgeregülkü). Texts of confessions were only rarely published and studied                within the Mongolian studies before the recent paper by Olivér Kápolnás and Alice Sárközi (Kápolnás                \& Sárközi 2018), who published a manuscript of Tabun čoγča-yin sudur orosibai (Sutra of the Five                Aggregates; in Tibetan version part of the everyday chanting of Mongolian monasteries), listed further                manuscript  versions  accessible  to  them,  and  provided  an  overview  of  previous  studies.  Several                confession  texts  are  included  in  the  Sutra  of  the  Golden  Light  (abbreviated  titles  in  Skt.                Suvarṇaprabhāsa,  ClMo.  Altan  gerel),  one  of  the  most  esteemed  and  most  frequently  chanted                canonical texts in Mongolian Buddhism. An extensive manual of confessions composed by The Third                Tukwan Lobzang Chokyi Nyima (thu'u bkwan blo bzang chos kyi nyi ma, 1737–1802) was diffused                from Peking as a woodblock print.  The texts of confessions are also close to the prātimokṣa (anggida                                               37                tonilqui, Tib. so sor thar pa), the code of moral and religious  discipline taught by the Vinaya, the                                                                       38                system of precepts for monks leading to individual liberation.  The repeated part of the text is formed                by invocations (bows) to thirty-five bodhisattvas. The texts of confessions are close to the incense-                offering texts through their terminology, phrases, and structure employed. Even the proper offering                texts frequently include parts confessing sins, evil doings, unconscious insults against the deities or                local deities and spirits.                      The  remaining  less  frequent  or more specialized  genres  will  be  described  alongside  specific                manuscripts.                  1.4. Ritual Texts and the Literary Canon                 Prior to commencing a chronological overview of studies of the Mongolian ritual manuscripts, we will                raise the question of the degree to which these ritual texts (taking into account their high incidence                among Mongolian manuscripts) form a part of the Mongolian literary canon.                      When  Peter  Simon  Pallas,  in  the  first  building  block  of  the  European  Mongolian  studies,                Collections of Historical Reports about the Mongolian peoples (Sammlungen historischer Nachrichten                über die mongolischen Völkerschaften, 1776, 1801), began his description of Mongolian literature –                albeit with a very limited approach and ability to understand Mongolian texts – he regularly mentioned                the texts which came to him thanks to their relatively high frequency among the Kalmyks and Buryats,                where he  or  his collaborators  could  collect  them.  The same  is true  for Benjamin  Bergmann  in  his                Nomadic Roaming among the Kalmyks (Nomadische Streifereien …, 1804–1805) when he translated                (or renarrated) The Mirror of the World (Yirtinčü-yin toli), the very popular and widespread overview                of the Buddhist cosmology.                      Berthold Laufer (1874–1934), with his brief overview of Mongolian literature (in German 1907,                translated  to  Russian  1927),  began  the  process  of  compiling  a  systematic  history  of  Mongolian                literature,  although  still  contending  with  a  very  limited  accessibility  of  primary  sources.  Laufer                entirely omits ritual texts and mentions shamanistic literature in only one short paragraph (Лауфер                1927:  51–52),  though  with  an  important  reference  to  the  recordings  of  Buryat  oral  shamanic  texts                    36   It  is  worth  mentioning  that  in  modern  Mongolian  the  term  daγadqal  has  acquired  a  shifted  meaning,                “insurance”.                37  The  Ritual  of  Confessing  Downfalls  Through  Reverence  to  the  Blessed  One  and  Thirty-five  “Well-gone”                [Bodhisattvas]  Called  the  Sunlight  (Ilaju  tegüs  nögčigsen  γučin  tabun  sayibar  oduγsan-dur  sitüjü  unal                namančilaqui jang üile busud-un tusa-yin naran-u gerel kemegdekü orosiba, Heissig 1953, No. 207).                38  The basic canonical text included in Kangyur/Kanjur (Mongolian Peking xylograph Γanjuur, No 1130, Ligeti                1942:  310):  ClMo.  Anggida  tonilγaγči  sudur,  Tib. So  sor  thar  pa’i  mdo,  Skt.  Prātimokṣa-sūtra,  with  several                commentaries circulating in Tibetan and Mongolian.                                                             39","39                conducted and published by M. N. Khangalov (1858–1918).  This task was continued in Mongolia                only  after  the  foundations  of  university  education  and  academic  research  according  to  European                standards,  in  the  1940s–1950s,  were  laid.  Ts.  Damdinsüren  (1908–1986),  in  his  famous  and  still                unequalled One Hundred Wisdoms reader (in abbreviated form known as Jaγun bilig, Damdinsürüng                1959) and later together with his younger collaborators (D. Tsend, G. Jamsranjav, Kh. Luvsanvandan,                Ch.  Altangerel,  Ts.  Sandag,  D.  Jambaajamts,  Sh.  Gaadamba,  D.  Yondon,  D.  Tsagaan,  D.                Tserensodnom, D. Dashdorj, E. Tümenjargal, M. Gürsed) in the three volumes on the comprehensive                history  of  the  premodern  Mongolian  literature  (Дамдинсүрэн  1957,  Дамдинсүрэн  \&  Цэнд  1976,                Дамдинсүрэн  1968),  created  a  literary  canon  which  up  to  the  present  day  has  determined  the                framework of ideas concerning classical Mongolian literature.                      The One Hundred Wisdoms reader included examples of three diverse fire worship texts, a text                of mare milk libation (gegün-ü sün sačuli-yin sudur orusiba), Calling the Fortune of Birds (sibaγun-u                dalalγ-a) and Calling the Fortune of Camels (temegen-ü dalalγ-a), Method of Offering to Manaqan                tngri (manaqan tngri-yi takiqu yosun), Incense Offering for Hunters (ang-un sang), as well as three                ritual texts of benediction bestowing blessings on a new bride, a wedding and a new yurt (beri-yin                irügel, qurim-un irügel, ger-ün irügel). Significant for the reflection of the role played by the ritual                texts  within  the  canon  of  the  Mongolian  literature  is  the  chronological  placement  of  these  texts                between the earliest written monuments related to Chinggis Khan and the Chinggis Khan cult on one                hand, and the earliest Buddhist monuments of the Yuan period (Čoyiji Odser’s works and translations)                on the other hand. The incorporated ritual texts (only those with an obvious external connection to                specifically Mongolian and nomadic culture were represented) are in this way implicitly classified as                                                                                    th                pre-Buddhist  and  belonging  to  the  preclassical  period  (before  the  late  16   century)  of  Mongolian                literature, although all of them were preserved in manuscripts of a considerable later origin. Likewise,                the three volumes on the history of Mongolian literature mention ritual texts only marginally in the                                                                                                         th                first volume dealing with the preclassical period, while the second volume on the literature of the 17 –                  th                18  centuries and the third volume on the literature of the 19  centuries focuses mostly on narrative                                                                        th                genres and poetry.                      The literary canon established by Damdinsüren was partially followed by Walther Heissig in his                two-volume History of Mongolian Literature (Geschichte der mongolischen Literatur, Heissig 1972),                an  exhaustively  detailed  and  chronologically  specific  work  which  presented  equally  the  literature                created in the northern (Khalkha) and southern parts of Mongolia (Inner Mongolia), generally (but not                exclusively)  with  an  emphasis  on  the  works  of  great  authors.  Ritual  texts  are  mentioned  only                occasionally,  within  the  chapter  on  the  work  of  Čaqar  gebsi  Lubsangčultim  (1740–1810)  (Heissig                1972: 9) and particularly within an extended chapter on the genre of benedictions (irügel) and praises                (maγtaγal) starting with compositions authored by Lubsangdondub (1854–1909), Šaγdar (1846–1926)                and Geligbalsang (1846–1923) and followed by an overview of anonymous parallel texts.                      D. Tserensodnom, in the official high-school textbook on the history of Mongolian literature                (1987), restricted mentions of the ritual texts to a short subchapter concerning magical spells (dom                shivshleg),  benedictions  and  praises  in  oral  literature  and  shamanic  poetry.  He  emphasizes  the                connection with the prehistoric origins of religious ideas and admits that some of the texts might have                pre-shamanistic origins. Furthermore, Tserensodnom underlines the connection of “auspicious verses”                (belgiin shüleg) with implicitly “irreligious” folk customs and praises shamanistic poetry for the purity                of linguistic expression and the absence of influence of foreign languages (Цэрэнсодном 1987: 43–                48).                      Since the 1990s, studies of Mongolian Buddhist literature became established as a new field                within Mongolian literary scholarship. However, the ritual texts only on rare occasions find their way                into  synthetic works on  Mongolian  Buddhist  literature  – D.  Tserensodnom’s  two  volumes, entitled                Mongolian  Buddhist  Literature  (Цэрэнсодном  1997,  2007)  include  a  subchapter  on  folk  religious                poetry (maani khögjöökh) and the tradition of religious hymns composed in Mongolian on Mongolian                melodies (gür duu) with the tradition centred around the tulku lineage of Chin Süjigt Nomun Khan in                                                                              40                the present day Bayankhongor aimag (Цэрэнсодном 1997: 360–380).                 39  Several collections of shamanic texts and various genres of folk literature reedited in the collected writings                (Хангалов 1958–1959).                40  Further monographs on gür duu Эрдэнэчимэг 1995, 2015, Саруулбуян 1999: 210–261.                                                             40","A further shift in the reception of these ritual texts can be expected with the ongoing progress in                studies of works by Mongolian monks written in Tibetan (represented by L. Terbish, B. Ragchaa, B.                Nyammyagmar,  P.  Nyamochir  and  younger  scholars  including  many  professional  lamas).  The                excellent  recent  collection  of  Mongolian  Buddhist source texts  (Wallace  2020b),  including, among                other genres of Mongolian Buddhist literature, seven chapters reflecting ritual texts written by current                leading personalities in the study of Mongolian Buddhism, will also certainly influence the position of                ritual texts in Mongolian literary scholarship.                  1.5. Rituals, Shamanism and Folk-Religion                 Previous scholarship largely  discussed the degree to which Mongolian rituals, which were oriented                toward the pragmatic needs of the land and its inhabitants (including the worship of mountains and                other sites in the landscape), reflect pre-Buddhist shamanic elements, or on the other hand, how the                Mongolian versions were “corrupting” Tibetan tradition. The earliest scholarly works on the genres                today  generally  considered  as  ritual  texts  speak  about  them  and  the  rituals  they  accompany  as                shamanic whenever a Tibetan textual source cannot immediately be identified. (This identification of                such  sources  was  quite  a  difficult  task  for  scholars  not  educated  systematically  in  the  Tibeto-                Mongolian monastic tradition, at least prior to the appearance of modern catalogues and databases of                Tibetan texts.) Others considered as “shamanic” every ritual text which intended practical goals.                      The best critical overview of these views can be found in the paper by Christopher P. Atwood                (1996), which represented a turning point in the comprehension of shamanic and Buddhist traditions in                the Mongolian rituals. This discourse started in  the mid-19  century by the Buryat  pioneer scholar                                                                      th                Dorji Banzarov (1822–1855) and his pivotal work The Black  Faith (in the Russian original widely                known in its 1891 edition, Банзаров 1891, English translation Banzarov 1981–1982). Banzarov does                not favour shamanism (“the black faith”) over Buddhism but considers shamanism as relevant to an                earlier stage of social evolution, as a natural response to life in direct contact with the forces of nature.                As long as the Mongols still remained living in the unchangeable way of life (according to Banzarov)                and kept their constant traits of a nomadic people, shamanism persevered as a cultural survival, but in                an  inseparable  mixture  with  Buddhism,  which  is  however  considered  by  Banzarov  a  victorious                civilizing power. Nevertheless, Banzarov was not as interested in the development as in genesis, and                less in the current forms of shamanism than in its ancient forms and beliefs, which can be viewed                through their current obscured traces.                      Atwood (1996: 118–120) showed that this common approach of the Mongolists - that any ritual                with a practical function be classified as shamanistic - could no longer be maintained.  Most ritual                                                                                               41                texts combine the three aims of Buddhism: the nirvanic aim (i.e., liberation from rebirth of oneself and                of the others), the karmic aim (the enjoyment of the consequences of one’s own deeds in this life and                in the lives to come, as well as in the lives of one’s descendants), and the apotropaic aim (the warding                off of evil in the present time through various means and observances). All these aims concur in the                single effort  to  free  oneself  and  the  others  from suffering.  Atwood  finds  the  roots  of  the  effort  to                divide the elements in the Mongolian religion into shamanic ones (related to the idea of an illiterate,                magical, superstitious faith inherent in the nomadic character) and on the other hand Buddhist ones                (characterized as related  to a “pure”, highly intellectual, otherworldly and philosophical  system) as                grounded in David Hume’s (1711–1776) concept of religion dissolving through its development on                one  hand  into  philosophy  (as  the  “pure”  religion  for  intellectual  elites)  and  on  the  other  into                superstition for the lower classes (centred on obtaining physical benefits).                      In particular, the recent scholarship on the works of Mongolian monks written in Tibetan shows                a considerable percentage of manuals for rituals and calculations that could be marked as “apotropaic”,                which  were  hardly  accessible  and  understandable  beyond  the  educated  monastic  environment,  but                which laymen clearly expected the lamas to perform (for example in the collected works of Erdene                                                                   42                Mergen bandida Ishsanbuu; Бямбаа \& Ганзориг 2012).  Many canonical Buddhist texts as well as                 41  Atwood here quotes Heissig 1953: 506–507 and Sarközi 1984: 39–40.                42  Rituals for preventing untimely snow (No. 0012), calculations as to where to find lost cattle (No. 0020–0022),                and various rituals against malignant local spirits (No. 0011).                                                             41","ritual  texts  were  recited  by  laymen,  frequently  without  fully  understanding  the  contents,  to  avoid                danger or to remedy a misfortune (Wallace 2010). In the case of such an important doctrinal Buddhist                text as the Diamond Sutra (also Diamond Cutter Sutra, Skt. Vajracchedikā-prajñāpāramitā-sūtra), in                                                   43                the  commonly  diffused  commentaries  it  was  explicitly  recommended  to  the  widest  circle  of  lay                people to worship this sutra as a guaranteed means against all the failures of this present life, as well as                a vehicle conducive to a better birth.                              th                      In the 20  century, both in Mongolia and Inner Mongolia, the antireligious policy accompanied                by antireligious tendencies in literary scholarship and other humanities disciplines introduced many                critical  clichés,  especially  concerning  Buddhism  as  a  feudal  institution  exploiting  people  and  the                means shrewdly applied by the Manchu Qing oppressors to weaken and subdue the Mongols. As a                side effect of this official approach, Mongolian intellectuals started to return to shamans and the cults                shamans were related to as the most ancient and authentic national cultural heritage. This intellectual                appreciation of shamans, of course, became more visible only during the democratization period (and                almost in parallel in recent decades in Inner Mongolia), since traditional shamans had been persecuted                                                    44                to  the same  extent  as Buddhist  monks.  However,  it  is  not  the  task  here  to  examine  the extent to                which  the  revival  of  shamanism  in  contemporary  Mongolia  was  influenced  by  imported  views  of                Western scholarship on Mongolian religions.                      The syncretic interweaving of shamanistic and Buddhist elements in Mongolia was taking place                (supposedly  during  a  considerably  long  period)  before  the  appearance  of  extant  ritual  texts,  as                evidenced by the Mongolian manuscripts on birchbark from Kharbukhiin Balgas (Chiodo 2000, 2009,                Очир  et  al.  2019)  with  a  composition  of  ritual  texts  already  very  close  to  the  later  situation.                Christopher P. Atwood (1996: 131), following an analysis of textual variants of the fire cult ritual (the                one formerly denoted as shamanistic), concluded that the differences between the variants consist in                the determination for lay people or ritual specialists (in the case of tantric versions of the ritual texts                including meditations on emptiness and visualisations). The difference between texts for the laity and                the lama specialists can manifest itself also in the manual or prescription-like form of the tantric rituals                versus  the  plain  ritual  texts  or  prayers  without  explicatory  notes  for  the  laity.  The  division  line                between these two groups is not always clear and in several cases (Offering of the Fox, the Geser Khan                cult), it is difficult to connect the ritual texts designed for the laity to the orally transmitted instructions                about how to perform the ritual.                      European Mongolists generally have preferred to study texts that seemed to resemble texts from                the Mongolian domestic tradition without the adaptation of Tibetan patterns. Most of the ritual texts in                European  collections  have  (except  the  Oirat  texts  in  the  Clear  script)  been  taken  from  the  regions                                                                                          th                                                                              th                where shamans were marginal if not entirely absent, at least in the 19  and early 20  centuries. On the                other  hand, foreign  researchers  in  their  fieldwork  frequently  went  to  regions  and  ethnic  subgroups                where shamanism played an important role (Darkhats, Buryats, Mongolian Tuvans etc.). Even my own                background is quite similar. Although the texts I am working with in this volume most likely come                from  central  Mongolian  regions  without  a  significant  presence  of  shamanism,  my  field  research                experience is based mostly on the southwestern Mongolian areas inhabited by Oirat ethnic groups –                though also with a minimal shamanic tradition – with a considerably lesser evidence of written ritual                texts when compared to the central part of the Khalkha area.                      Mongolists have also endeavoured to give an answer to a question how local Mongolian deities                entered the Mongolian Buddhist pantheon or how they became objects of Buddhist rituals. Were the                local deities simply incorporated into the Buddhist cult, ritually “converted” into Buddhism, or used to                                              45                authorize the new Buddhist faith?  In Tibet, the process of a ritual appropriation of the cults of local                deities,  the  concerns  with  controlling  dangerous  demons  and  spirits  proliferated  in  the  period  of                                                                                      th                political fragmentation after the collapse of the Tibetan Empire in the mid-9  century. The need to                subjugate  autochthonous  spirits  of  Tibet  spurred  the  popularity  of  the  Buddhist  tantras  with rituals                forcing the fierce spirits to recognize the benefits of their submission and to swear oaths of allegiance                and servitude to their Buddhist masters (Dalton 2011: 59).                  43   The  usual  title  is  Qutuγtu  bilig-ün  činadu  kijaγar  kürügsen  wačir-iyar  oγtuluγči-yin  ači  tusa  erdem-ün                tayilburi-yin sudur orusibai (“Sutra explaining benefits of the Diamond sutra”), Srba 2017: 154.                44  Concerning the renewal of shamanism in Mongolian, see for example Maerli 2010, Buyandelger 2013.                45  For a comparative discussion of various approaches see Lindahl 2010.                                                             42","An allegedly early tradition related to local spirits who were “converted into” Buddhism and                thus tamed is  recorded in the popular, but very late Account of How the Buddhist  Faith Found its                Origin in the Land of the Khalkha Mongols (qalq-a mongγol-un orun-dur burqan-u šajin eke oluγsan                                                             th                učir  anu)  composed in  the  second  half  of  the  19   century,  which  recounts  how  the  retinue  of  the                Khalkha ruler Abatai on his journey to Tibet preventively shot and wounded the dangerous and feared                lords of the Black Tamarisk Head (suuqai-yin qara toluγai), who subsequently fled to complain to the                Third Dalai Lama. The Dalai Lama ordered them not to harm Abatai, whom he explained to be the                                                                                                         46                incarnation of Vajrapāni, and gave these local deities initiations and vows of upāsaka lay-followers.                However,  similar  narratives  about  local  deities  or  spirits  bound  by  a  vow  (tangγariγ)  to  serve  the                Buddhadharma are relatively rare in Mongolia, at least in the oral tradition, quite in contrast to the                Tibetan landscape full of demon subjugation myths. After all, Neyiji Toyin did not fight against local                deities, but only against the cult of ancestral spirits (ongon, ClMo. ongγon). It is possible that many                local deities arose in Mongolia only after the spread of the Gelugpa-style Tibetan Buddhism. After all,                this fact cannot be surprising when we realize that only very exceptionally the local communities (with                spiritual  identities  formed  mostly  on  the  basis  of  Qing-period  administrative  units  or  banners)                occupied the same territory from the middle of the 18  century as in the 17  century or even in the                                                                                     th                                                                 th                                                    th                allegedly  pre-Buddhist  period  to  the  16   century.  The  exceptions  are,  contrastingly  represented  by                highly important supra-regional cults, such as the shamanic deity Dayan deerkh (Dayan degereki) in                                                                                                         47                present-day Khövsgöl aimag, who is also worshipped even in the neighbouring Buddhist monastery.                The Buddhist ritual appropriation of some places is explained as due to their inauspicious geomantic                characteristics – for example in case of Sevjidgatsal Mountain in Tosontsengel sum, Zavkhan aimag,                which was made supportive to the life of surrounding people only after lamas built an ovoo stone cairn                on it (Баярсайхан et al. 2017: 145). Other places are considered dogshin (“fierce”) or güideltei (routes                where evil spirits or other malevolent beings run) and can cause harm to people who camp or gather                things there. For example, the oral tradition from Tsagaankhairkhan sum, Zavkhan aimag, tells of the                experience of a man who picked wild onions on Mount Onts Khairkhan, was driven out by a violent                attack  of  birds  and  lost  his  horse  along  the  way.  Doorombo  lam  Sangajav  of  the  local  monastery                (Duutiin  khüree)  then  performed  rituals,  calmed  the  negative  forces  (which  are  not  more  closely                defined by the narrative) and allowed people to pick onion on the mountain without harm (Баярсайхан                et  al.  2017: 131). Similarly  oral  narratives  from  other  parts  of  Mongolia admit  cases  of  how  local                spirits harming people and their livestock were tamed by wise lamas or tulkus, but no details are given,                whether the local spirits were forced to swear oath to serve Buddhadharma or were merely calmed by                providing offerings (e.g., taming of the earth-lord spirit Ar yulkha by the famous Fifth Goviin Noyon                Khutagt Danzanravjaa, Одончимэг \& Цэдэвдорж 2009: 93–94).                      Caroline Humphrey (1995) presented a comparison between “chiefly” and “shamanic” modes of                ritual  interaction  with  local  deities,  which  highlighted the  regional diversity  in relation to “sacred”                places  within  the  Mongolian  area.  Humphrey  drew  attention  to  an  important  circumstance:  the                ceremonies to venerate mountains in Mongolia were and even today usually are to a certain degree                (co-)organized by the representatives of the local governmental or administrative structures, who were                believed to be responsible for the comportment of the deities.                                                                      48                      All the ritual texts addressing local deities or spirits express the very pragmatic needs of the                local  society  for  ensuring  the  well-being,  prosperity  and  health  of  both  people  and  animals  and                structurally fully correspond to the structure of the Tibetan offering texts (mchod pa) and belong to the                sphere of the “chiefly” landscapes as described by Humphrey. Although we mostly lack descriptions                of  how  exactly  the  respective  ceremonies  were  carried  out,  they  were  certainly  organized  in                accordance  with  the  banner  administration  and  the  local  monastery,  as  indicated  no  less  by  the                authorship of certain texts claiming a local hereditary banner governor as submitter and a local well-                educated monk or tulku as author.                  46  Transcription  and  English  translation  by  Bawden  1961:  6,  38,  for  transcription  and  Czech  translation  of                another manuscript, see Srba 2017: 185–185, 188.                47  A  relatively  large  literature  exists  about  the  cult  of  Dayan  Deerkh:  Birtalan  2001:  967–969,  Even  1984,                Galdanova et al. 1984, Rintchen 1955.                48  I have also made partial observations on this issue in my Ph.D. thesis about the oral tradition as a source for                the history of Altai Uriankhais (Srba 2019: 189–190).                                                             43","1.6. Overview of Previous Scholarship                 After the preceding notes related to major questions raised by the previous studies of Mongolian ritual                texts, it is necessary to provide a brief enumerative overview of the main works of the field. After the                first  writings  of  D.  Banzarov  on  the  nature  and  origins  of  the  Mongolian  shamanism  and  M.  N.                Khangalov’s  recordings  of  shamanistic  rituals,  a  systematic  descriptive  cross-section  through  ritual                texts related to the topic of shamanism was published by N. N. Poppe (Поппе 1932), who also wrote                the  first  specialized  study  on  the  Mongolian  fire  cult  (Poppe  1925).  Several  studies  on  particular                genres of ritual texts can be found in works of A. Mostaert using Ordos versions and referring to the                special  Ordos  complex  of  ritual  traditions  (cult  of  the  White  Old  Man:  Mostaert  1957,  fire  cult:                Mostaert 1962).                      Two key figures in Mongolian ritual text studies are Walther Heissig and Charles Bawden. Both                of them based their research on collections in Western European libraries and, despite the period of                difficult academic contact with Mongolia, managed to obtain as well some comparative material from                Mongolia as well as from newly emerging Inner Mongolian publications. (Heissig, of course, could                also draw on his considerable field experience.) Heissig’s edition of folk religious texts (1966a) is the                only critical edition embracing the complex spectrum of Mongolian ritual texts used by the laity, but                the  edited  texts  remained  without  translations.  Heissig’s  numerous  papers  on  various  genres  and                aspects of the Mongolian ritual texts (cult of heaven, cult of sülde tngri, cult of the White Old Man,                cult of fire, cult of Geser Khan, cult of enemy gods/warrior deities “Reitergottheiten” etc.) were later                collected  in  a  special  volume  on  syncretic  traditions  (Heissig  1996).  Similarly,  Charles  Bawden’s                specialized  studies  on  Mongolian  rituals  and  related  issues  in  the  Mongolian  popular  religiosity                reappeared collected into one volume in 1994.                      In Mongolia of the socialist period, only B. Rinchen systematically collected and studied ritual                texts in the 1950s and 1960s, when the academic study of premodern literature was marginalized due                to the official elimination of religious issues and oriented instead towards the larger narrative genres.                Rinchen  published  the  ritual  texts  he  recorded  or  collected  during  his  whole  research  carrier  in                Germany  in  three  volumes  of  Materials  for  the  Study  of  Mongolian  Shamanism  (Matériaux  pour                l’étude  du  chamanisme  mongol,  Rintchen  1959–1975).  Beyond  the  recording  of  oral  texts,  the                transcriptions of manuscripts in the first volume cover mostly written texts of a Buddhist or syncretic                character  (and  ritual  texts  of  the  Chinggis  Khan’s  Eight  White  Palaces  in  Ordos),  while  the  third                volume  includes  a  mixture  of  ritual  texts  from  “common”  Buddhist  areas,  texts  more  specifically                reflecting shamanic traditions and nine ritual texts in the Clear script copied from the collection of the                Museum of Uvs Aimag. A close connection between the written ritual texts (mostly Buddhist in form)                and the oral tradition is documented by Rinchen’s  recordings of oral  benedictions published in the                fourth volume of his second large collection Mongolian Folklore (Folklore Mongol, published in 5                                                   th                                                                49                volumes,  Rintchen  1960–1972,  the  4   vol.  1965).  The  situation  in  Inner  Mongolia  remained                unfavourable for religious studies until a more open cultural policy was introduced in the mid-1990s.                      Better access to Mongolia, the possibility of connecting textological study with parallel field                research,  and  acquaintance  with  Tibetan  textological  tradition  shaped  the  studies  of  ritual  texts                conducted  by  Hungarian  Mongolists,  particularly  Alice  Sárközi  (1972,  2002,  2005  etc.)  and                Magdalena Tatár (1971, 1976). Field evidence and oral sources play a primary role in the studies on                ritual texts by Ágnes Birtalan, always complemented with plentiful textual sources (2001b, 2013, 2020                etc.).  Birtalan’s  Mythology  of  the  Mongolian  Folk  Religion  (Die  Mythologie  der  Mongolischen                Volksreligion, Birtalan 2001) is the indispensable guide into the complicated world of the Mongolian                popular religion, particularly terms of various spirits and deities frequently occurring in the ritual texts.                      In  the  last  decades,  specialized  monographs  on  the  fire  cult  (Dumas  1987),  dalalγ-a,  or  the                fortune-ensuring ritual (Chabros 1992), on the ritual of calling the soul of the dead (Sárközi 2005)                  49   This  includes  benedictions  of  calling  fortune  (dallaγíň  jöről  –  according  to  Rinchen’s  transcription),                benedictions  for  naadam  festivals  (nádmíň  jöről),  benedictions  to  the  offering  of  mares  (gýní  saňgíň  jöről),                wedding benediction (xurimíň jöről), benediction of alcohol (arixiní jöről), benediction for the offering at Bogd                Khan Mountain (bogdo xáň úlín taelγíň jöről), benediction to Sečen čin wang (Setsen tšiň waňgi jörősoň jöről),                praise of the seven jewels of the sovereign rule (xan törín dolón taxilíň maxtál), praise of the eight auspicious                symbols (öldzíte naeman taxilíň maxtál) etc.                                                             44","appeared.  As  excellent  examples  of  critical  editing  of  Mongolian  manuscripts  in  Europe  including                ritual texts, it is necessary to mention Heissig’s edition of manuscripts from Olan süme (1966b, 1976,                with only a limited presence of ritual texts) and E. Chiodo’s edition of birch-bark manuscripts from                Kharbukhiin Balgas (2000, 2009, with a wide presence of ritual texts of almost all genres).                      Recently, Mongolia-related anthropology and religious comparative studies have built on both                textual  studies  and  oral  ethnographic  sources  and  passed beyond  them  into  new  syntheses  (studies                dealing with the aspects of fortune in Mongolian life and religion by Empson 2011 and by Swancutt                2012, study on the ritual tradition of Mergen Monastery by Humphrey \& Hürelbaatar 2013).                      In  Mongolia,  scholarly  interest  in  ritual  texts  has  been  prominent  only  since  the  onset  of                democratization. J. Tsoloo published a collection of Oirat written ritual texts in the Clear script (1999).                Ritual texts concerning the worship of local deities linked to sacred mountains were published by O.                Sükhbaatar (Сүхбаатар 2001) and in several recent non-academic editions including a Tibetan version                of  texts  composed  originally  in  Tibetan  (Соронзонболд  2016,  2018,  Тэрбиш  2018).  The  leading                personality of anthropological and ethnographic comparative research based both on oral and written                sources is S. Dulam (e.g., his crucial study on the fire worship Дулам 2013: 59–103), for Western                Mongolia M. Ganbold (Ганболд 2001).                      Since the 1980s, several specialized editions of ritual texts have appeared in Inner  Mongolia                (China), such as an edition of fire worship texts (Bulaγ 1993), an overview of Ordos ritual texts in                general  (OTTIM  1990),  sacrifices  to  heavenly  deities  ataγ-a  tngri  (Qurčabaγatur  1990),  Ordos                keyimori offering texts (Sonum 2008), and Oirat ritual manuscripts (Joriγtu, Badai \& Γangbolud 2012,                Гаldan 2013). The voluminous edition of Clear script manuscripts preserved by Ööld Mongols of the                Ili River basin in Xinjiang (Erdemtü 2015–, currently 50 volumes) includes many so far unexamined                ritual texts.                      The  research  of  Mongolian  ritual  texts  is  a  well-established  field  within  western  Mongolian                studies, currently producing both textologically precise editions of primary sources and finding its way                into  larger  synthetic  studies.  In  Mongolia,  the  ritual  texts  are  gaining  a  new  understanding  in  the                context of recently rediscovered Tibetan works written by Mongolian lamas. In Inner Mongolia, ritual                texts prove their regional diversity and superregional congruences in locally specialized compendia of                folk customs.                  1.7. Mongolian and Tibetan: Who Should Understand the Text?                 The  long  process  of  translating  Buddhist  scriptures  from  earlier  intermediary  languages  (mostly                Tibetan, but also Uyghur and Chinese in the early period) to Mongolian is attested from the late 13                                                                                                          th                century onward, starting with the Mongolian translation of Sakya Paṇḍita’s Subhāṣitaratnanidhi and                           th                the early 14  century translations  by Choiji Odser (ClMo. Čoyiji Odser, Tib. chos kyi ’od zer), to                whom the creation of basic Mongolian Buddhist terminology is traditionally attributed, as well as the                rules of literary language and written poetry. The archaeological findings of Mongolian texts in Turfan                dating  to  the  14   and  15   centuries  attest  fragments  of  Buddhist  literature,  mostly  limited  to                                th                                         th                woodblock  prints  officially  diffused  from  the  Yuan  capital,  while  the  more  recent  archaeological                                                                                                          th                                                                                              th                findings from Olon Süm (ClMo. Olan Süm-e) in Inner Mongolia (supposedly late 15  to early 17                                                                                  th                centuries) and Kharbukhiin Balgas in the Khalkha area (first half of the 17  century) provide evidence                for the copying and active using of Mongolian religious texts on a local level.                      The extensive translation work that began during the late reign of Altan Khan of Tümed almost                in parallel under the auspices of a number of local Mongol rulers and culminated during the rule of the                last great khan Ligden of Chakhar by a compilation of the whole Mongolian version of the Tibetan                Buddhist canon Kangyur/Kanjur (ClMo. Γanjuur, Tib. bka’ ’gyur; around 1629) might be explained                by the general effort to create, through the acquisition of Buddhist texts in the language of the state, an                effective symbol of the government of enlightened rulers, generating a positive impact on the life of                the  whole  community.  At  the  same  time,  the  translations  of  Buddhist  texts  were  needed  as  an                accompanying means in conferring specific initiations to Mongolian nobles, which were given to them                despite the lack of knowledge of Tibetan and without having completed a standard monastic education.                      Following  the  Manchu alliance with,  and  gradually domination  over, the Mongols, the  Qing                court  continued  to  support  the  translation  of  Tibetan  Buddhist  texts  into  Mongolian  as  one  of  the                                                              45","manifestations  of  the  Qing  emperors’  self-identification  as  enlightened  cakravartin  rulers  and  the                incarnated bodhisattva Mañjuśrī, first by partially supporting the production of Mongolian woodblock                               50                prints in Peking,  and later by organizing, financing and realizing grandiose projects of reediting and                printing  the  Mongolian  Kangyur/Kanjur  (1716–1720)  and  the  completion  of  the  translation  and                printing of the Mongolian Tengyur/Tanjur (ClMo. Danjuur, Tib. bstan ’gyur, 1741–1749).                                                                                                          th                      The monastic usage of Mongolian, partly promoted by a group of religious leaders in the 17                century (mainly around Neyiji Toyin), was gradually supplanted by the Tibetan language. According                to The Garland of Jewels (Erdeni-yin erike, written in 1835) (Isibaldan 1961) only five monasteries in                Inner Mongolia used Mongolian as their main language of rituals and everyday chanting, or by the less                proper  term  “liturgy”:  Mergen  Monastery  (Mergen  juu),  Baγ-a  juu  in  Köke  qota,  one  or  two                monasteries among the Khorchins and Mahākāla Temple (Maqakala-yin süm-e) in Peking (Isibaldan                1961: 28r/57).                      The Mergen Monastery (ClMo. Mergen süm-e, Mergen keyid, or Mergen juu) in the Urad area                is the only one which has preserved the tradition and re-established it after the years of the Cultural                Revolution. Following indigenous tradition and the general opinion of Inner Mongolian researchers,                the Mongolian liturgy originally came to the Mergen Monastery with its first Mergen Gegen Dinv-a                (the title Mergen Gegen is further written in the ClMo. form instead of ColMo. Mergen Gegeen), a                disciple  of  Neyiji  toyin  (1557–1653).  The  texts  used  in  the  Mergen  Monastery  were  adapted  or                composed by the Third Mergen Gegen Lubsangdambijalsan (1717–1766) and included in his collected                                                                                                51                works  (preserved  in  a  printed  version  from  the  woodblock  realized  1783  in  Peking).  Similarly,                Mergen Gegen prepared and had printed in 1774 in Peking a collection of liturgical and ritual texts for                the Monastery of Blossoming Happiness (ClMo. Öljei badaraγsan süm-e) in the Khorchin area, i.e. the                                                                             52                one mentioned  by  Isibaldan  without  being  specifically  designated.  Most  of  the  texts  of  the  Third                                                                                                     53                Mergen  Gegen’s  redaction are  versified  and  some  of  them  appended with  special  melodies.  Both                collections partially overlap and suggest a more universalistic prospect of Mergen Gegen’s liturgical                reform. Both collections also include many ritual texts used in an extra-monastic milieu (Uranchimeg                2020). Some scholars consider Mergen Gegen’s emphasis on the more widely popular (and in certain                observers’ view, non-Buddhist in origin) texts as the Incense Offering to the Fire or various texts for                ovoo  stone  cairns  cult  or  the  worship  of  local  deities  to  show  an  effort  to  incorporate  the  popular                components of the earlier Mongolian religiosity to the orthodox Buddhist frame.  However, as Ch. P.                                                                                        54                Atwood  concluded,  Mergen  Gegen  did  not  intend  to  introduce  Buddhist  prayers  to  a  shamanistic                audience, but  to introduce  prayers  to  Mongolian  gods  (or related to  religious practices common  in                Mongolia) to the Buddhist clergy (Atwood 1996: 135). In our opinion, these texts were already, in the                       th                mid-18   century, firmly  entrenched  in  the  whole  Mongolian  textual  tradition  of  self-identifying  as                Buddhist, and Mergen Gegen naturally involved them in his efforts to provide literary, more rhythmic                versions for more effective use inside and outside the monastery. The Mongolian liturgic tradition of                Mergen süm-e was introduced to several other monasteries in the Right Urad Banner (ClMo. Urad-un                Baraγun  güng-ün  qosiγu)  and  in  a  few  cases  spread  to  surrounding  areas  and  sporadically  to  the                                              55                southern part of the Khalkha area.                 50  However, Mongolian woodblock production in Peking was partially carried out by private individuals on a                commercial basis.                51   A  complete  facsimile  of  the  preserved  parts  of  the  collected  works  by  the  Third  Mergen  Gegen                Lubsangdambijalsan  (Wčir  dhara  mergen  diyanči  blam-a-yin  gegen-ü  gbum  jarliγ  kemegdekü  orusiba)  was                published three times in Inner Mongolia (Lubsangdambijalsan 1998; Mergen keyid-ün sudur-un čiγulγan 2012,                vol. 1 and 2).                52  The  title  is  Öljei  badaraγsan  süm-e-dür  wčir  dhara  mergen  diyanči  blama-yin  gegen  ber  γoul-un  aman-u                ungsilγ-a bolγan toγtaγaγsan nom-un yabudal masi todurqai gegen oyutan-u qoγulai-yin čimeg čindamani-yin                erike.                53  For the most recent work on the tradition of Mergen Gegen, see Humphrey \& Hürelbaatar 2013.                54  Charles Bawden: “The legitimization by the lamaist church of what must be considered essentially shamanistic                practises is illustrated most clearly by the four volumes of the works of Včir dhara mergen diyanči blama. … It                is certain that there was a conscious adaptation of such shamanistic rituals to satisfy the demands of influential                laymen while at the same time not offending Buddhist susceptibilities.” (Bawden 1963: 282)                55  Цэдэндамба 2009: 370–371 mentions that the monastery Khonichiin khüree (founded 1788) in the area of the                Govi Mergen Wang Banner (full name in ClMo. Tüsiyetü qan ayimaγ-un Γobi mergen wang-un qosiγu, now                                                             46","For  the  Oirat  area,  the  Clear  script  versions  of  Buddhist  canonical  texts  translated  by  Zaya                paṇḍita  and  his  disciples  were  probably  never  intended  for  use  in  monasteries,  but  were  instead                introduced to use by laymen (noble intelligentsia and khar bagsh – see above). In Mongolküree and                partially in the surrounding counties in the present-day Ili Kazakh Autonomous Region, Xinjiang, the                tradition of chanting Clear script sutras by khar bagsh (lit. “black / lay teachers”) has been preserved;                until recently, a similar tradition was alive among Altai Uriankhais and probably also Dörvöds. In the                Right Chief Banner (ColMo. Baruun ambanii khoshuu) of Altai Uriankhais, a tradition of chanting                                                           56                Clear script sutras by women has been recorded.                      Although the prevalent opinion in Mongolian studies consider the reduction of the Mongolian                                               th                translatory activities in the late 18  and 19  centuries as a displacement of Mongolian by Tibetan in                                                       th                the field of religious literature, this shift needs to be reflected in the context of the increasing fluency                of the Mongolian educated classes in Tibetan, due to the growing number of monasteries and monks.                             th                By the late 19  century, it became common in noble and upper-middle families to send one son after                another to a local monastery for a few years of education, later taking them back to the worldly life                and leaving only those with demonstrated inclinations for a higher monastic career.                      This study has not intended to provide an exhausting textological analysis of each edited text.                Only  exceptionally  has  a Tibetan original  version  of  the text  been  identified  and  compared,  but  in                many cases a Tibetan source text is supposed to have existed. It does not mean that every Mongolian                ritual text must have had a direct Tibetan model and even cases are known when a reverse translatory                                                                               57                process (from Mongolian to Tibetan) is confirmed or at least supposed.                      Authors  and  also  many  users  of  the  ritual  texts  were  mostly  equally  fluent  in  both  literary                languages  (Tibetan  and  Mongolian),  which  in  their  highly  developed  stages  of  the  18   and  19                                                                                                          th                                                                                                 th                centuries  shared  a  lexicologically  fully  intertwined  complex  of  professional  Buddhist  terminology,                allowing  the  same  ideas  to  be  expressed  in  both  of  these  languages  almost  without  difficulty  and                                                                                       58                ambiguities, and to translate texts from one language to another simultaneously.                  1.8. Scribes, Texts, and Rituals                 The texts published in this edition were, at the time of their origin, mostly used within rituals. The                word  “ritual”  is  used  here  as  a  substitutive  and  generalizing  term  for  a  larger  group  of  practices                differing  by  the  various  goals  to  be  achieved.  The  genres  include  prayers  for  individual  use  to                elaborate tantric rituals for advanced practitioners, but information concerning the real former users is                lacking. The Mongolian language version of the texts is frequently interpreted ipso facto as intended                for  laymen.  (Texts  in  Mongolian  are  considered  less  efficient  than  the  texts  in  Tibetan,  which  are                  Mandakh sum in Dornogovi aimag) together with Bulag bilüünii khiid (now in Ölziit sum, Dundgovi aimag)                were using Mongolian liturgy.                56  Türüünii Togtokh (deceased in 1963, 76 years old) belonging to the Myangad sum of the Right Chief Banner                (ColMo.  Baruun  ambanii  khoshuu),  currently  Bulgan  sum,  Bayan-Ölgii  aimag,  was  known  as  usanz  (Skt.                upāsikā),  a  lay  devotee.  She  transmitted  her  knowledge  of  the  Clear  script  and  inherited  her  books  to  her                daughter, Damdinii Muuja (1909–1992). Muuja in her older age also started to observe precepts and rules of an                usanz  without  the  granting  of  formal  vows.  In  Mönkhkhairkhan  sum,  Khovd  aimag,  a  lady  named  Sanjiin                Naadgai, was generally known as the only woman mastering the knowledge of reading and writing the Clear                script. She learned the Clear script in her young age from her father, deputy director of the banner administrative                office, forgot it through her life and brushed up her knowledge again when she was seventy in the 1970s. At that                time,  she  searched  for  old  manuscripts  preserved  by  the  households  and  collected  some  of  them.  Then  she                regularly  copied  them  by  hand  and  distributed  her  copies  to  the  people.  Another  mother-and-daughter  pair                mastering  the  Clear  script  was  the  wife  of  Sampil  zakhiragch  (director  of  the  banner  office)  and  her                granddaughter  (adoptive  daughter)  Majaa.  Information  collected  during  fieldwork  from  Mr.  Maidriin                Chuluunochir, 14. 5. 2012, Ulaankhus bag, Bulgan sum; Ms. Pooluugiin Noosgoi – repeated visits during 2010–                2013; Mr. Namsrai, Khovd, 16. 9.2018. Srba 2015b, Срба 2018.                57  For example, the “Big Dipper Sutra”, Tib. mes bdun zhes pa skar ma’i mdo (ClMo. Doluγan ebügen kemekü                odun-u sudur).                58  Studies  about  translatological  rules  occurring  in  Mongolian  translations  of  Tibetan  texts  show  a  highly                elaborated and codified system (Бүрнээ \& Энхтөр 2003).                                                             47","59                considered “more efficient”, but also “more dangerous” if used in a wrong way.)  The offering texts                are sometimes called ritual manuals in English, as they might include technical specifications about                the performance of the ritual. The presence of such instructions clearly indicates the connection of the                manuscript with a real ritual performance.                      In  Mongolia  (in  contrasts  to  Inner  Mongolia  and  Xinjiang),  due  to  the  long  duration  of  the                antireligious movement (severe persecution of the 1930s to 1950s followed by a limited tolerance for                individual unofficial religious activities in the 1960s to 1980s), the connection of the Mongolian ritual                manuscripts  with  the  practical  performance  of  rituals  has  been  mostly  forgotten  –  during  my  field                work I have not come across a single example in which a ritual would be accompanied by reading a                manuscript  in  Mongolian  script.  On  the  contrary,  lamas  while  performing  rituals  in  Tibetan                                               60                frequently use old manuscripts which they either inherited from their own lama teachers, from elder                lamas in their home region, or – at least in Ulaanbaatar – bought in antique shops.                      Both elderly and middle-aged people in the countryside repeatedly expressed their regret at the                lack  of capable monks  or other  experts in rituals  who  would be  able  to  reliably  ensure favourable                weather conditions indispensable for the livestock husbandry or the good fortune in the life of a family.                They remembered that in the times of their grandfathers, before the persecution of the 1930s, there                were many such lamas as well as extra-monastic experts whose ritual knowledge could provide such                assistance in need and prevention against various threats. Even later, till the 1990s and early 2000s,                several “old” lamas well versed in rituals and the scriptures (nom) in general were still present. In the                places which I was visiting during the 2010s, according to the opinion of the local people, such lamas                and  knowledge-holders  are  not  present  anymore.  And  even  if  the  texts  had  survived  and  the                knowledge  of  the  Mongolian  script  revives,  Buddhist  ritual  texts  in  general  are  not  intended  for                uninstructed use but require a connection with the tradition of oral learning in form of granting an                initiation or empowerment (erke, Tib. dbang).                      Most of the ritual texts included in this volume are anonymous, as are the manuscript copies                themselves.  The  palaeographic  characteristic  of  the  manuscripts  helps  to  classify  the  copyist  into                general categories. Manuscripts  written  with  (bamboo/reed/wooden)  pen  with  precise  renderings  of                transcription letters (γaliγ) for Sanskrit and Tibetan words, occasionally accompanied by interlinear                glosses  in  Tibetan  script  are  assumed  to  have  been  authored  by  professional  monks.  Brushwritten                copies, particularly those in elegant, neat symmetrical style, are supposed to have been recorded by                professional scribes of chancelleries of local administrative units (or eventually monastic chancelleries)                – this style appears among the ritual texts only after the first half of the 19  century. Very often, we                                                                                    th                come across  a  large  quantity  of  non-professional  manuscripts.  These  range  from  semi-professional                hands  which  might  be  ascribed  to  the  unpractised  pupils  for  whom  the  text  probably  served  as  a                writing exercise, or to the fuzzy hand of an old sick person, to almost illegible copies written by a                completely  untrained  hand,  no  doubt  for  personal  use,  full  of  orthographic  anomalies  and                misunderstandings  of  the  original  text.  Bilingual  Tibeto-Mongolian  texts  (which,  however,  are  not                represented  in  this  edition)  usually  have  a  specific,  near-archaic  handwriting,  which  can  without                exception be assigned to the hands of well-educated monks and are particularly frequent for the period                                th                around the late 18  and early 19  centuries.                                             th                      The  hand  copying  of  shorter  ritual  texts  was  once  a  significantly  present  phenomenon  in                Mongolian society. Larger canonical or literary texts were copied instead by more professional scribes                to  the  order  of  pious  benefactors,  but  the  shorter  texts  edited  in  this  volume  were  attempted  for                                                                                          th                copying by anyone who mastered writing. Copying stayed frequent up to the late 20  century when the                tradition was almost interrupted by the delayed effects of the period of anti-religious policy and the                arrival of a generation without knowledge of the classical Mongolian script. In the next generation, the                 59  Interview with Badrakh, Üyench sum, Khovd aimag, June 2013.                60  An exception is the liturgical and ritual practice of Buyan arvijikhui khiid, a monastery in Ulaanbaatar led by                lama D. Ganbaatar with a Mongolian liturgy mostly adapted from the tradition of Mergen Monastery (Mergen                süm-e) in Inner Mongolia (about the monastery: Majer \& Teleki 2011: Монголын сүм хийдийн түүхэн товчоо                төсөл       https://www.mongoliantemples.org/mn/2020-07-08-04-38-38/ub-temples/ubtemplesnew/41?view=                newtemplemn, accessed 01.08.2021). In recent years several basic short prayers were retranslated from Tibetan                into  Modern  Mongolian  written  in  Cyrillic  (e.g.,  Бор  2020)  and  published  several  times  for  the  use  by  the                common devotees and even some of the monasteries (including the Gandantegchenlin Monastery) use some of                them for chanting within the liturgies.                                                             48","manuscripts were, at best, kept as objects of home worship and ancestral remembrance or stored in                local temples, or sold off.                      Some of the manuscripts bear traces of very frequent use and wear, or are supplemented by later                additions. Such manuscripts were obviously repeatedly used for individual chanting or reciting for the                benefit  of  others.  Other  manuscripts  show  that  the  texts  were  not  thoroughly  understood  by  their                copyists and prospective users. In  these cases, they are not  even likely to have been actually read.                Several manuscripts might  have  been  copied  in multiple  handwritten  copies and  distributed  by the                pious scribe to his relatives or friends, some of them without the ability or interest to read them, but                merely preserving them with devotion on their home altars or wearing on their chest as a protective                amulet.                  1.9. Rituals without Manuscripts: Two Fieldwork Case Studies                 This  subchapter  presents  two  instances  of  partial  fieldwork  evidence  about  the  use  of  rituals  in                contemporary Mongolia. The first one (on the popular understanding of the seter ritual) illustrates the                approach where – at least on the local level – the preference for Tibetan ritual texts and professional                monastic performance of rituals outweighed or eliminated similar ritual performance by “elders” using                Mongolian manuals and ritual texts, but left a thorough knowledge of the corresponding customs. The                other one shows the syncretic creative approach of a contemporary herder to the ritual handling of                forces  of  the  landscape  in  conditions  where  the  earlier  ritual  texts  disappeared  or  became  mostly                unintelligible due to insufficient knowledge of the classical Mongolian script (or, in the case described,                Oirat Clear script).                  1.9.1. The Seter Ritual among the Altai Uriankhais                 In June 2014, I interviewed Mr. Chuluukaan Batnasan (born 1943), a herder in Altai sum, Bayan-Ölgii                aimag, whose ancestors belonged to the Left Chief Banner (ColMo. Züün ambanii khoshuu, known                also under official name given by the Mongolian Autonomous Government ClMo. Itegemjitü güng-ün                qosiγu)  of  the  Altai  Uriankhais.  Batnasan  had  an  unusual  family  background.  He  lost  his  father                Chuluukaa at the time of his birth, because his father was accused of aiding refugees to China and                executed, on the basis of a single piece of evidence that he had accepted a camel into his herd which                his neighbour had left before his border crossing. Chuluuka and his brother Menddavaa themselves                came  to  the  Mongolian  side  of  the  Altai  Mountains  in  the  1930s  because  of  the  Hui  rebellion  in                Xinjiang (rebellion of Ma Rulong 馬汝龍 and Ma Yongfu 馬永福 in 1932–1934), where a part of the                former Left Chief Banner remained separated after the establishing of the new frontier line through the                peaks of the Altai Range in 1913. Menddavaa was relocated for several years to Uvs aimag, but when                he returned to Altai sum, Batnasan was raised by him in the decisive years of his youth and learned                from his unique experience and knowledge. According to Batnasan, Menddavaa was a “black teacher”                (or “lay teacher”, khar bagsh – see above in subchapter 1.1.), reading manuscripts in the clear script                and healing people by means of the instructions included in his books, particularly the collection of                healing  methods  entitled  Magic  of  the  Blue  Ram  (Kök  khutsaan  dom,  written  according  to  the                colloquial pronunciation).  The book allegedly fell from the sky in front of him in his youth on the                                       61                Xinjiang  side  of  the  Altai  Mountains,  when  he  was  quite  a  dissolute  youngster  fond  of  drinking                alcohol. He took the book, still unable to read it, and found out a “black teacher”, who instructed him                to the secrets of the book and other knowledge necessary to become a black teacher and achieve the                ability to help people.                      61  According  to  Batnasan,  the  manuscript  possessed  by  Menddavaa  was  buried  together  with  him.  Another                manuscript version of Kök khucaan dom is attested in Ili (a supposedly inedited manuscript Kökö xucayin ubadis                orošibo, 41 fols., which was provided me in photocopy by Ja. Dosan, Tekes siyan).                                                             49","This legend-like narrative of the recent family past recalls the contemporary converting of the                                                                             62                last shamans among the Altai Tuvans (Kök Monchag of Köktokhai ) by Buddhist lamas, which was                recorded by the Russian traveller and geographer V. V. Sapozhnikov. During his journey through the                Right  Chief  Banner  (ColMo.  Baruun  ambanii  khoshuu)  of  the  Altai  Uriankhais,  in  the  area  of  the                present-day Činggel (Qinghe xian 青河县) and Köktokhai (Fuyun xian 富蕴县) counties of the Altay                Prefecture (Aletai diqu 阿勒泰地区) in Xinjiang, PRC, Sapozhnikov recorded, based on information                                                                           63                provided by a local Russian tradesman’s  wife (Mrs. Luchsheva) , that in the previous  year (1905)                lamas came among the local shamans and converted them to Buddhism very easily, with the support                of the authorities and the local population. In Köktokhai they summoned seven shamans (kam), took                away their drums, purified them by letting them pass through the fire, poured on them a kind of red                liquid, and the lama distributed to the former shamans Buddhist sutras, which they, however, were                unable to read, but they put them each into a devotional sac (similar to the Christian scapular) worn on                the neck below the cloths (Сапожников 1949: 337–338).                                                                   64                      Batnasan  explained to  me  in  detail  the  application  of  the  ritual  called  seter.  The  Mongolian                custom of seter is usually understood as a substitute offering of a live animal to the local deities or                                                          th                spirits. The custom seems to be prior to the 16 -century Buddhist assimilation, when it was identified                by the lamas with the Tibetan ritual tshe thar, which is however of a slightly different meaning. The                Tibetan tshe thar indicates the custom of freeing animals, i.e., saving the life of animals to be killed.                This custom can be performed as one of means to prevent the negative consequences gnod (“harm”) of                an encounter with various evil spirits (bstan, ’dre) or provoked by misconduct towards local deities (sa                bdag; Tucci 1980: 175). An animal bought to be set free as tshe thar can be also used as a ransom                (glud) for an ill patient, from who the harmful forces are transferred upon the animal as a “scapegoat”,                when a few ribbons of silk or cloth are tied to this animal (Nebesky-Wojkowitz 1956: 507). In this                                                                                           th                Tibetan form, the custom is relatively rare in Mongolia. It appears in the early 19 -century literary                composition by Aγwangqayidub (Lubsang-un Qayidub, 1779–1838), khamba lama (abbot; officially                Qangbo nomun qan) of Yeke Küriy-e, entitled Conversation of a Sheep, Cow and Goat (qoni. üker.                                                 65                yamaγ-a γurba-yin kelelčegsen üge),  when an itinerant lama buys and frees one cow, one sheep and                one goat from a lama’s herd, which are selected by the lama to be slaughtered for preparation of meat                stocks for the winter and replaced by meat slaughtered by a layman.                      Similarly to the Tibetan tradition, in Mongolia, the animal undergoing the ritual of seter has silk                stripes or ribbons (today mostly the special devotional khadag scarf) of blue colour (or alternatively                five colours) tied around its neck. The animal is usually selected from one’s own herd and becomes                protected  from  slaughter,  but  normally  is  not  freed  from  an  immediately  impending  death.  The                benefits from bestowing seter on an animal are usually understood in a more general sense than as a                substitute  function.  More  diverse  and  specified  purposes  of  performing  the  ritual  can  be  found  in                Mongol heroic epics, particularly one version of the epic cycle To sing about Altai (Altai khailakh,                Heissig 1996: 126–130). Sometimes the term ongon is used  synonymously with, or instead of, the                word  seter (including  the verb ongolokh  parallel to seterlekh).  The  animals  are  in  a symbolic way                dedicated  to  local  spirits,  local  deities,  or  Dharma  protectors.  A  dedication  of  an  animal  to  the                mountain deity is also part of more elaborate rituals at more important mountains of regional and even                national significance, when the animal is considered not to belong to a herd and can move freely in the                landscape  (this  offering  of  liberated animals  forms  part  of  offerings  called  in  ColMo.  ganzai,  Tib.                bskang rten gyi rdzas > bskang rdzas).                      According to Altai Uriankhai tradition, the objects of the seter ritual can be goats, sheep, horses,                and bovines. In the terminology of seter rituals, in the case of goats, sheep and bovine, the general                  62  Belonging to the Yost Duke Banner (ClMo. Yosutu güng-ün qosiγu) in the Right wing of the Altain Uriankhais                administrative organization in the Qing, Autonomous and early revolutionary periods. In the oral tradition of                Mongolian speaking Altai Uriankhais, Kök Mongčags were famous for their highly skilled shamans.                63  They  dwelled  in  the  confluence  area  of  Irtysh  (Erčis)  and  Kairty  (Khairt)  Rivers  close  to  the  present-day                country centre of Fuyun xian.                64  This  custom  to  wear  a  small  sutra  continuously  on  the  chest  (övriin  sudar)  is  common  among  Buddhist                Mongols including the contemporary khar bagsh in Ili.                65  Damdinsürüng 1959: 424–428, Heissig 1972: 45–48, Damdinsürüng 1991: 116–119, Bulaγ 1998: 223–227,                Srba 2017: 209–217.                                                             50","names (yamaa, khoni, ükher) are used, although in principle only male animals are applicable, because                the animal must be “pure” (tsever), which is not possible in case of female animals, which become                ritually  impure  (buzar)  through  blood  when  bearing  a  litter  of  the  young.  Only  in  the  case  of  an                extremely  poor  household  which  might  lack  suitable  male  animals  is  a  seter  of  a  female  animal                acceptable.  The  main purpose  of the  seter  is to  entrust  the  members  of  a  household  to the  animal                ritually set apart in the belief that it will sustain and protect them. The functional symbolism is further                derived from the individual coat-colour of the respective animal linked with the five agents or five                elemental phases, ClMo. tabun maqabud: fire (γal), water (usun), wood (modun), metal (temür), and                earth/soil (sirui).                      A  blue  goat  (actually  grey  with  a  bluish  tint)  is  related  to  the  water  agent  and  the  heaven.                Therefore, a blue goat seter particularly emphasises the protection by tngri-gods and lus-spirits present                and active in the countryside, especially waters. Similarly, a blue horse signifies the protection of life                of all people. A red goat is related to the fire agent. Therefore, a red goat (brown with a reddish tint)                seter  is  particularly  linked  to  the  protection  of  the  fireplace  as  the  vital  symbol  of  the  continuous                family-line, providing good luck and good health for everyone sitting around the fire. A white goat is                related to the earth agent and to the personified deity of the landscape, the White Old Man (Čaγan                ebügen). This seter ensures the favour of all non-human forces residing in the landscape. Similarly, a                white  cow  (bull) seter  manifests the belief in the  protection  provided by  the  eternally  snowcapped                Altai mountains. The seter of a sheep with a yellow patch on the forehead generates good luck to                one’s body, life, work, livelihood etc.                      Each type of seter has a slightly specialized symbolism, though the general purpose is to ensure                good fortune, success of all human affairs, protection from evil influences (muu yum oirtuulakhgüi),                guaranteeing of abundance, ability, and health.                      The most  common  colour symbolism  within  seter-related  animals is therefore  the  following:                white signifies the White Old Man and subsequently the reverence for the landscape and the protection                provided by the landscape and its lords; blue signifies the heaven and the waters, the human reverence                for them and the protection on their part. Red signifies fire and the protection of the internal affairs and                continuity of the family and household. Rarely, animals of black coat-colour are also set apart as seter-                animals. In this case, according to the common understanding, the animals are offered to evil powers –                evil malignant spirits – to prevent their harmful activities.                      Various types of seter combinations have their special days when it is possible to establish them                and  when  the  reverence  towards  the  seter,  and  implicitly  the  divine  agency  behind  it,  is  to  be                                                                                          th                performed on a regular basis. The most common blue horse seter is related to the 9  day and therefore                                       th                                                th                                  th                venerated on each 9 , 19 , and 29  day of the lunar month. The red animal seter related to the fire                                                   th                                                           th                                               th                worship is to be venerated on the 5 , 15  and 25  day of each month. The blue goat seter related to the                                                                              th                veneration of waters needs to be venerated on the 8 , 18  and the 18  day. Purification rituals for the                                                                   th                                                              th                                                                                th                                                                   th                                                                        th                seter  of  the  White  Old  Man  are  performed  on  each  6 ,  16   and  26   day.  On  the  day  when  the                respective seter of the household is ritually commemorated, the household is prohibited from giving                any gifts or selling anything to anyone who does not belong to the household. Considering that the                presence of a seter represents quite a lot of duties and limitations for a household, I have met in my                research with a number of households that refuse to establish a seter for fear of obligations which, if                unintentionally neglected, could cause impurity and harm.                      The animal set apart as seter can be touched only by the household master. In case of a horse, it                can be only ridden only by the household master or his sons and possibly also young daughters before                marriage, but by no means his wife. The wool of seter-animals cannot be cut by with scissors but is                left to fall off spontaneously. In case of a goat, its cashmere cannot be combed out with an iron comb,                but it can be picked up with fingers and then used as cashmere from a normal goat. But even in this                case, before taking cashmere from the seter-goat, it is necessary to offer juniper smoke, sprinkle milk                and ask the goat for forgiveness.                      The household master is also obligated to perform regular repeated purification rituals of the                seter. The animal is caught by the household master, purified with smoke from smouldering juniper,                and milk, milk tea or other liquid dairy products are sprinkled on the animal by tsatsal (ClMo. čačul),                a special wooden flat spoon with nine dimples. Alternatively, the milk fat (butter) can be smeared on                the animal’s head. In case of the red goat seter, the goat is led three times around the fireplace. In case                of the white goat seter, the goat circumambulates a small stone altar with burning juniper (sangiin                                                             51","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                <  ClMo.  čoyijil,  Tib.  chos  rgyal,  Dharma-king),  the  seter  of  a  red  goat  is  related  to  dharmapāla                Vajrasādhu (Damjingiin ongon < 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","The Truth of This World (Ene delkhiin ünen) (Бөхсүүрь 2008, Бөхсуурь 2017). Beside his detailed                theories about the origin of the world, the origin of the main nations of the world (Mongols, Chinese,                Kazakhs,  Russians,  and  Americans),  their  languages,  writing  systems,  and  religions  based  on  a                syncretic  mixture  of  Oirat  folklore,  local  legends,  parts  of  heroic  epic  cycles,  popular  Buddhist                knowledge and miscellaneous elements  from  Kazakh Islam and Christian concepts, Bökhsuuri also                expressed his particular opinion on rituals.                      Bökhsuuri’s understanding of the role of rituals is based on the premise that the human being is                                                                                             69                inseparably  connected  to  nature  (Bökhsuuri  uses  already  the  term  baigal  delkhii,  which  stands                between  traditional  metaphorical  expression  and  modern  terminology).  Bökhsuuri  claims  that  the                ritual approaches of Islam (“sacrificing cattle to the heaven”), shamanism (“worshiping of the mother                nature  by  ongo  sakhius-protective  spirits  coming  from  the  heaven”)  and  Buddhism  (worshipping                nature “by the music of cymbals and drums”), were not the right means to manage the lords of earth                and waters (lus savdag). Nature cannot be mastered properly (baigali tiim  sain erkhsheedgüi). If it                brings  rain,  heavy  cloudbursts  come.  In  addition,  if  those  who  perform  the  ritual  fail  to  choose  a                suitable day and hour, windstorms, hail and graupel will come (Бөхсуурь 2017: 93).                      Therefore, to underline the relation between human beings and the nature, the offerings at stone                cairns (as symbolic dwelling places of local deities) need to be performed by a wide representation of                the local people, particularly household masters. As the main purpose of the offering is to summon                rain and to prevent or remove drought, it must be an activity affecting the whole population of a place.                The success of the ritual depends on the participatory confidence shown by each single inhabitant. It                also requires the regular offering of freshly milked milk and brewed tea by housewives (who should                not participate directly in the ritual at the stone cairn). Otherwise, storm clouds appear, but pass in a                dry wind without bringing rain. Participants at the stone cairn offering are required to arrive riding a                horse, others must leave their cars or motorcycles far away from the stone cairn, as no sound of metal                must be around the stone cairn in order not to frighten the deities that are coming. Another reason is                that man is linked to five tngri-gods, while the wild animals, whose realm includes also the minor                lords of earth and waters, are linked to six tngri-gods, and the horse is linked to seven tngri-gods.                Therefore, a man can manifest himself as more powerful (related to more tngri-gods than the spirits to                be worshipped) by riding a horse, in other words a being associated with a higher number of tngri than                the local spirits.                      The  success  of  the  ritual  also  depends  crucially  on  selecting  the  right  day.  While  most                organizers  of  local  stone  cairn  offerings  follow  the  printed  calendars  by  well-known  Mongolian                astrologers calculated for a particular year, Bökhsuuri recommends following the simple rule that the                suitable  days  for  a  stone  cairn  offering  are  the  snake,  cow,  and  rooster  days,  while  the  further                refinement of the selection is guided by observations of nature, for example to select the period with a                natural accumulation of clouds. These three days are suitable for an offering preventing droughts and                summoning  timely  rain.  The  ritual  is  based  on  the  principle  of  actively  inciting  the  divine  favour.                Contrastingly, an offering made on  the day  of the pig aims to prevent calamities, diseases, sudden                disasters that may affect the site on the basis of observed regularity. The ritual on the pig day is based                on the effort to stop the coming evil influences, to cleanse the territory of causes of the impending                harm.                      Bökhsuuri’s initiative to guide the local rituals was prompted by the absence of locally situated                Buddhist lamas in the 2010s. Bökhsuuri is not anti-Buddhist in his thought system. As long as the last                lamas who survived the persecution were alive in Uliast (the last one was Sanj getsel, who passed                away in 2012), Bökhsuuri listened attentively to their teachings and narratives. However, Bökhsuuri                has not specified the particular sources of his ideas and the textual tradition he transforms to his own                unique system. According to Bökhsuuri’s understanding, the whole of the ancient knowledge, which                he is now revealing, was recorded in the Mongolian language in the Oirat Clear script in the work                called Ganjuur and Danjuur consisting of 14 boxes, which allegedly perished in the flood of the world                (usan  galav).  When  the  waters  receded,  Mongolian  sages  composed  a  new  reduced  Ganjuur  and                      69  Bökhsuuri alternates the orthography baigal and baigali.                                                             53","70                Danjuur  according  to  what  they  had  memorized  from  the  perished  texts.  This  gave  rise  to  the                reduced version of “14 packages of sutras” (arvan dörvön boodol sudar)  also recorded in the Oirat                                                                                  71                Clear script, which have since been carefully kept in individual households, the ability to read them                was transmitted to younger generations and the sutras were recited in public gatherings  every year                                     th                              th                                                  th                between the 25  and 30  day of the 11  month of the traditional calendar. The books were also copied                by those who wished to possess them (Бөхсуурь 2017: 82–83). Bökhsuuri usually does not give an                exact  chronology  of  the  events  he  describes,  and  relatively  loosely  combines  various  traditional                narrative motifs.  While  in  an  oral  conversation  with  me  he put  the  disappearance  of  Ganjuur  and                                                                                            th                Danjuur “in 14 packages” to the recent time of anti-religious persecution in the 20  century, in his                book he loosely connects it with the famous story of the demise of the Oirat state (or alternatively the                original  Oirat  unity),  which  happened  when  a  frightened  spotted  foal  carrying  leaky  sacks  of                smouldering  charcoal  caused  a  fire,  which  the  people  believed  to  be  an  approaching  army  and                dispersed (Бөхсуурь 2017: 82–83). (It is a legend which can be alternatively linked either with the                                                                     th                period of constitution of the individual Oirat tribes in the 15  century, with the territorial expansion of                                                                                                          th                the Oirats in the first half of the 17  century, or with the defeat of the Dzungar Khanate in the 18                                                th                century.) Having perished in the written form, the contents of Ganjuur and Danjuur can be accessed                only by the folk oral tradition, which Bökhsuuri called with the modern term ardiin aman zokhioliin                tsuvral (“collection of the folk oral literature”), obviously not indicating any published volume of this                name,  but  the  imagined  whole  of  the  extant  unrecorded  oral  tradition.  Bökhsuuri’s  description  of                preserving,  reading,  and  copying  clear  script  volumes  seems  to  be  influenced  by  the  now  extinct                tradition close to the tradition of khar bagsh among the Öölds of Ili or the Altai Uriankhais.                      In  his  book  (Бөхсуур  2017:  96–106)  Bökhsuuri  offers  to  the  public  two  complete  text  sets                intended  for  the  worship  of  a  Khangai-type  (forest-steppe)  landscape  (Khangain  takhilga)  and  an                Altai-type landscape (Altain takhilga), which share a completely identical wording except the names                Khangai and Altai. These sets include “Incense offering to lus-water spirits” (Lusiin san), “Incense                offering  to  Khangai  /  Altai”  (Khangain  /  Altain  san),  “Incense  offering  [to  rise]  the  vital  energy”                (Khiimoriin san), “A benediction from sacred scriptures” (Nomiin yerööl), which is in fact a partially                corrupted  Mongolian  pronunciation  of  the  Tibetan  Migtsema  invocation  (Tib.  dmigs  brtse  ma),                concluded by the “Benediction of taking the blessing of good fortune” (Dallaga avakh yerööl). The                texts  show  a  unique  synthesis  of  expressions  and  phrases  from  Buddhist  ritual  texts,  recently                popularized shamanic invocations, and popular custom-related texts. The grammar corresponds to the                colloquial language, but some of the expressions are full of symbols and pass beyond the possibility of                direct  understanding  by  the  current  audience.  All  the  texts  tend  to  be  versified  with  alliterated                openings of lines, but the versification is not fully systematic. In general, Bökhsuuri’s ritual texts are                extremely concise, straightforward, and lacking in the standard structure of Buddhist incense offering                texts. In metaphorically alternating expressions, the spirits are kindly informed that the time arrived,                when their blessing in form of timely rain is expected and needed. As an example, I translate here the                sections “Incense offering to lus-water spirits” and the “Incense offering to Altai”.                       “With the animating mighty virtue of the water                      you, lord of Altai mountains, lus-water spirit, generating blessings,                                                                                 72                      the mild warm time, when all the animals revive and all the plants grow, came to the mountains                of the Altai.                  70  In 2011 and 2014, Bökhsuuri explained to me that he considered Ganjuur and Danjuur (normally referring to                two parts of the Tibeto-Mongolian Buddhist canon Kangyur/Kanjur and Tengyur/Tanjur) to be names of two                sages who recorded the 14 volumes after the flood of the world.                71  The  word  boodol  here  refers  to  the  custom  of  wrapping  traditional  oblong  format  books  in  silk  or  fabric                scarves. One boodol therefore includes only one large volume. This idea of the existence of both extensive and                reduced verses of Ganjuur and Danjuur (in Bökhsuuri’s understanding not identical with the Buddhist canon) is                supposedly  derived  from  the  tradition  of  composing  “condensed”  versions  (ClMo.  quriyangγui)  of  larger                canonical  sutras,  more  convenient  for  chanting,  but  generating  a  merit  comparable  to  the  chanting  of  the                extensive version.                72  Bökhsuuri uses the special verbal terms buyalakh, buyalagch, which seem to be his own neologisms based on                the common term buyan (“virtue, merit; fortune”). Buyalakh can be translated as “generating good fortune (or)                blessings” and buyalagch “the one who generates good fortune”.                                                             54","Let’s burn our numerous smoke offerings and encourage lus-spirits to work.                                                  73                      Uma khan uma khan uma khan.                      The good time arrived when all the plants grow and flourish and all the animals become carefree,                by the Buddha Śākyamuni’s five cintāmaṇi jewels water animating benevolence  of you, blessings                                                                                          74                generating cintāmaṇi jewel-like lus-spirits.                      Let our lus-spirits be informed and let’s burn our numerous smoke offerings.                      Uma khan uma khan uma khan.                      The time arrived when every pure supreme protector – dwelling in  every group of you, lus-                spirits giving animating power to all the four cardinal directions and eight intercalary points –, when                every  smallest  dust  particle  effervesce  with  the  blessing  [bringing]  words  of  Buddha  Śākyamuni,                flourish and spread like the lotus flower. May the ancestral protector(s) in the wide realm of lus-spirits                hear!                      Uma khan uma khan uma khan.”                                                   75                       “To you, Altai, who protect and keep all the people and animals,                      in large crowds we raise [smoke of] our incense offerings on your beautiful high peaks,                      having observed the wide sky,                      and chosen the best of the days.                      Uma khan uma khan uma khan.                      The time arrived, when all your plants flourish, large great Altai.                                                          76                      Be pleased to share your clouds and rain.                      Start the long-standing moderate rain.                      Uma khan uma khan uma khan.                      To  you,  the  magnificent  great  Altai,  we  offer  our  milk  and  dairy  products  with  respect  and                devotion.                                                                    77                      Tsööd khairkhan, tsööd khairkhan, tsööd khairkhan.                                                                                                       78                      The  nice  time  of  abundance  in  the  flourishing  Altai,  when  everything  uddered  opens.  In                reverence we raise [smoke of] our incense offerings.                      Uma khan uma khan uma khan. Tsööd khairkhan, tsööd khairkhan, tsööd khairkhan.”                                                                                                 79                    73  Colloquial pronunciation of oṃ ā hūṃ.                74  As the expression is not common in Buddhist texts and obviously imagined by Bökhsuuri, it is difficult to                translate it.                75  Лусын  сан  /  Усан  амил[ах]уйн  хүчит  буянтай  /  Уулс  алтайн  эзэн  буялагч  лус  таны  /  Амьтан  бүхэн                амилаж  ургамал  бүхэн  ургах  урин  дулаан  цаг  уулс  алтайд  ирлээ.  Арвин  сангаа  умалгаж  алтай  лусаа                аргадая,  ума  хан ума хан ума  хан  /  Буялхуй  чандмань лус таны бурхан багшийн  таван  чандмань усан                амилахуйн  ачлал  дор  ургамал  бүгд  урган  дэлгэрч  амтан  бүгд  амирлангуй  болох  сайн  цаг  ирлээ  алтай                лусдаа сонсгож арвин сангаа умалгая / ума хан ума хан ума хан / Дөрвөн зүг найман зовхистоор дүүрэн                амилахуй лус таны аймаг бүхнээр орших ариун дээдийн сахиус бүхэн биес хумхсын шороо бүхэн бурхан                багшийн ерөөл номоор лонхолж бадамлаж цэцэглэн дэлгэрэх цаг ирлээ өргөн их лусын аймаг дахь өвөг                дээдсийн сахиус сонсоо / ума хан ума хан ума хан (Бөхсуурь 2017: 101–102). The text is rendered here                precisely according to the original including the lack of punctuation marks. The line break is indicated by “/”.                76  Üül boroogoo khorogduul- lit. “to reduce one’s clouds and rain” derives from the idea that the water spirits                will kindly reduce their water reserve to share it with people and animals.                77  The usual form of this invocation accompanying the sprinkling of milk, tea or alcohol to the lords of landscape                is tsöög khairkhan.                78  Lit. “bursts, explodes, blows up”.                79  Алтайн сан / Өргөн олон хүн амьтан бүгдийг өвөрлөж хадгалж байдаг алтай таньдаа өргөө [supposedly                instead  of  өргөн]  тэнгэрийг  ажиглаж,  өдрийн  сайныг  бэлгэдэж,  өндөр  сайхан  оргил  дээр  чинь  өргөн                олноороо  сангаа  бадрааж  байна.  /  ума  хан  ума  хан  ума  хан  /  Уужим  их  алтай  таны  ургамал  бүхэн                дэлгэрэх цаг ирлээ үүл бороогоо хорогдуулж хайрла зүсрүүлж шиврүүлж оруулж хайрла. / ума хан ума                хан ума хан / Сүрлэг их алтай таньдаа сүү цагаан идээгээ дээдлэн сүсэглэн өргөж байна цөөд хайрхан                цөөд  хайрхан  цөөд  хайрхан  /  Дэлгэрэх  алтай  таны  дэлэнтэй  бүхэн  дэлбэрдэг  дэлгэр  сайхан  цаг  ирлээ                дээдэлж бид сангаа бадрааж байна / ума хан ума хан ума хан цөөд хайрхан цөөд хайрхан цөөд хайрхан                (Бөхсуурь 2017: 102).                                                             55","Bökhsuuri lives in  an administrative unit composed exclusively of members  of the Zakhchin                ethnic subgroup but surrounded by a neighbourhood with a high percentage of Kazakh population.                Bökhsuuri was thus in a position to perceive elements of Kazakh Muslim mythology and to reflect on                selected Muslim religious ideas. According to oral communication, Bökhsuuri applies fragments of                Arabic prayers in his ritual addresses to the heaven.                      Bökhsuuri considers himself envoy of heavens (tengriin elch), which authorizes him to summon                rain. However, he does not consider himself to possess the ability of summoning rain – for example he                cannot  summon  rain  on  any  day,  for  example,  to  prove  his  abilities  on  request.  He  summons  rain                through a ritual petition to the heaven (or to the tngri-gods, who can be quite easily interchanged with                the lus-spirits in the popular understanding) on the carefully selected suitable day. Another condition                is the single-minded devotion and confidence of all participants of the ritual, otherwise the heaven will                not consider the performer of the ritual as justified or legitimate (tenger erkhsheekhgüi).                      The need to obtain the “legitimation” or “empowerment” from nature to gain success in ritual                actions and the everyday life of the community was situated within the more complex idea formulated                by  Bökhsuuri  about  the “four  types  of the  power  of  nature”:  the  external air power  (gadaad  khiin                khüchin, khii “air” as the vital principal of the traditional medicine and cosmology), the empowerment                of nature (baigaliin erkhshee), the inner power of nature (baigaliin dotood khüchin), and the power of                the  supreme  unity  (deed  negdliin  khüchin).  From  these  four  categories,  only  the  first  two  can  be                observed in the contemporary world, the last two were apparent only in antiquity. The first type, the                external air power, manifests mostly through shamans, in the dynamic of temporal cosmology (tsagiin                erkh “the power of time” signifying the inevitable alternating of social orders and a general  moral                decline), or in the natural rotations of seasons or regular meteorological phenomena. The second type,                the empowerment of the nature is conditioned by the human responsible coexistence with the nature                refraining  from  any  activities  that  would  change  or  harm  nature,  particularly  the  way  of  life  of                Mongolian pastoralists. Under this condition, people can ask for the blessings of heaven, which will be                given to them. They will also be protected from calamities, conflicts, and wars. However, according to                Bökhsuuri, even in present-day Mongolia the devastating interventions in the landscape have already                caused a reduction in the heavenly empowerment.                  1.10. Collections of Mongolian Manuscripts and Blockprints in the Czech                Republic                  In  the  Czech  Republic  there  are  three  previously  catalogued  collections  of  premodern  Mongolian                books (manuscripts and blockprints) kept  by public institutions and a few of old Mongolian books                kept in private collections. All of the collections were described in detail in a form of a descriptive                catalogue by Marta Kiripolská (Kiripolská 1996).                      The largest of the Prague Mongolian collections is the collection of the Faculty of Arts, Charles                University, consisting of 24 (some of them multivolume) items. The whole collection (together with a                few manjurica and tibetica) was bought in 1991 via an antiquarian bookshop from the hereditaments                of Czech Mongolist Pavel Poucha. Poucha collected the books and manuscripts mainly during his trips                to Mongolia (1955) and China (1957–1958), some of them he received as presents from Mongolian                scholars including B. Rinchen. In his published travelogues (Thirteen Thousand Kilometres Through                Mongolia 1957, To the Heart of Asia 1962), Poucha made several mentions about his acquisitions of                old  books:  “...Tibetan  and  Mongolian  manuscripts  or  blockprints  have  always  been  kept  in  high                esteem and placed on a place of honour in the northern part of a ger or on the local altar next to the                burkhans.  I  saw  it  in  Mongolia  myself  and  in  the  countryside,  I  was  given  several  such  books  as                presents.” (Poucha 1957: 54); “[In Zag, Bayankhongor aimag] ... we stayed overnight in a ger of arat                Adiya, a 73 years old man, who gave me two Buddhist sutras, carefully wrapped in old cloth wrappers,                penetrated by hearth smoke. He said that nobody reads them anymore and people have any more taste                for them, while at our place in Prague they still can be read.” (Poucha 1957: 208). In the same book                Poucha included images of some of his collected old books (Poucha 1957: illustration behind p. 256).                The xylograph sutra The Ocean of Parables (Eldeb üliger-ün dalai, 1728, j-313/91) is preserved in a                pretty purpose-made box with a dedication from the Khentii Aimag Library to P. Poucha. On the first                inner page of the print of the vocabulary The Book Gathering Mongolian Letters (Mongγol-un üsüg-ün                                                             56","quriyaγsan bičig, j-346-91) is found a handwritten dedication of L. Dorji to Byambiin Rinchen dated                  th                23  April 1955, only few months before Poucha’s first arrival to Mongolia.                      The  core  of  the  former  Poucha’s  collection  is  made  up  of  printed  polyglot  dictionaries                (especially A Dictionary in Four Kinds of Script (Dörben jüil-ün üsüg qabsuruγsan toli bičig) in 10                volumes  printed  in  1782,  j-283–292/91)  and  manuals  as  well  as  Chinese-Mongolian  texts  of  the                Mongolian  Publishing  House  in  Peking.  Further  it  comprises  an  incomplete  xylograph  and  a                manuscript copy of the dictionary The Place Whence the Sages Emerge (Merged γarqu-yin orun, j-                306/91  – j-311/91,  9-312/91),  a few  of  canonical  Buddhist  texts  and  manuscript  copies of  popular                prophetic texts. The earliest dated xylograph is The Ocean of Parables (Eldeb üliger-ün dalai) of 1728                (j-313/91; a xylograph of Tarba chenbo of 1729 has been lost). The most recent items included in the                collection are The Diamond Sutra (Qutuγtu wačir-iyar oγtuluγči bilig-ün činadu kijaγar-a kürügsen                neretü yeke kölgen sudur) printed in Ulaanbaatar in 1928 (j-317/91) and Four Books (Dörben bičig)                printed in Peking by Mongγol bičig-ün qoriy-a in 1924 (j-334–344/91). Worth of special attention is a                short manuscript of Aγwangdandar lharamba‘s (1759–1842) didactical treatise The Feast of Joy of the                Commoners’ Law (Kümün-ü nom-un bayasqulang-un qurim, sign. j-318/91).                      Having  been  kept  by  the  Far  East  Department  (now  Institute  of  East  Asian  Studies)  of  the                Faculty of Arts for two decades, the collection has been recently relocated to the Jan Palach Library                (FA Central Library: Knihovna Jana Palacha, nám. Jana Palacha 2, 116 38 Praha 1). In 1991–1994 the                collection underwent a thorough restauration in a specialized laboratory in Náprstek Museum.                      Poucha himself studied, published and analysed some of the items from his collection in 1966                (Itegel, Nam khyi ’khor lo, an alphabet of Soyombo script and an alphabet of ’Phags pa script). The                only  other  text  studied  according  to  Poucha’s  collection  seems  to  be  a  religious  song  Erkin  singji                                                                     th                Yamandaga composed by Erdeni Keüken Qutuγtu in the 19  century (Kiripolská 1997).                      The Mongolian collection of the National Gallery (Asian and African Art Collection, Kinsky                Palace, Staroměstské náměstí 12, Prague 1) includes a number of manuscript fragments of astrological,                                                               th                divinatory  and  medical  contents  dating  to  the  18   century  (catalogued  as  16  items).  The  exact                provenience  of  the  Mongolian  items  in  the  possession  of  the  National  Gallery  requires  further                investigation in the archives of the institution.                      The smallest of the three catalogued Mongolian collections in the Czech Republic is possessed                by the Náprstek Museum (presently a part of the National Museum, Betlémské náměstí, Prague 1).                The Náprstek Museum was founded in 1874 by Czech national revivalist politician Vojtěch Náprstek                (1826–1894), since World War II it has been focused on non-European cultures. The museum has a                large collection of Tibetan blockprints and manuscripts of mainly Mongolian provenience and among                them only five items written in Mongolian script, including the famous blockprinted description of                Buddhist hells with pictures compiled by Bandita Cebel Wangčug Dorji (1836–1894).                      Besides  the  abovementioned  collections  of  Mongolian  manuscripts  and  blockprints,  two                                                                            th                institutions hold rare Mongolian books from the first half of the 20  century. The Slavonic Library in                Prague, a section of the National Library of the Czech Republic, preserves rare printed materials of the                Kalmyk  emigration  in  Czechoslovakia,  Germany  and  France.  The  Oriental  Library  of  the  Czech                Academy of Sciences keeps some Mongolian letter-press books printed in the period of the Republic                of  China  (1912–1949)  supposedly  also  collected  and  brought  by  Pavel  Poucha,  a  member  of  the                Oriental Institute.                      From private collections, the only previously catalogued collection is the collection of Dr. Jiří                Šíma  (described  by  Kiripolská  in  the  abovementioned  catalogue;  Kiripolská  1996:  315–325).  The                private collections consist usually of copies of common works: Buddhist canonical scriptures, famous                Mongolian narrative compositions (Čoyijid dagin-u namtar, Gerger qaγan-u namtar, Dorji Jodba-yin                tayilburi etc.), standard didactic poetry, ritual and prayer texts for laymen’s use, divinatory manuals.                      Other materials were brought after the World War I by individual members of the Czechoslovak                Legion  mostly  as  souvenirs  to their  activities  along the  Trans-Siberian  Railway,  particularly in  the                Buryat areas or Northern Mongolia, collected incidentally or rarely with a more profound interest as in                case of Adolf Zeman (1882–1952), the author of the first Czech book about Buryats (In the Land of                Shamans and Lamas / V kraji šamanů a lamů, Zeman 1923). The most recent materials come from                participants  of  official  delegations  from  Czechoslovakia  to  Mongolia  and  specialists  from  the                Czechoslovak development cooperation during the earlier decades of the socialist period. These two                groups of sources form the majority of manuscripts catalogued and studied within the current project                                                              57","80                on ritual manuscripts at the Masaryk University  and presented in this volume. From the late 1930s to                the late 1970s Mongolian authorities in the countryside areas frequently persecuted households and                individuals preserving premodern books of religious content. Some of the herders managed to keep                their religious items out of the eyesight of the authorities, but many others preferred to hand over their                ancient books to museums, scholars and even foreign visitors, as they believed they would ensure a                secure storage to the books and prevent them from a misuse.                                                                       Figure  4:  Ovoo  stone  cairn  in  Utu  Bulag,  Mongolküree,  Xinjiang  UAR,  China  (Ondřej  Srba,  June                2010)                      80  Mongolian ritual manuscripts in a Czech collection: their edition, history and Central Asian roots (2019–2021)                carried  out  by  the  Masaryk  University,  Faculty  of  Arts,  under  which  this  publication  was  created.                A comprehensive catalogue is under preparation.                                                             58","2. Ritual Texts","Figure 5: Mr. Chuluukaan Batnasan, an inheritor of the khar bagsh tradition among Altai Uriankhais                (Altai sum, Bayan-Ölgii aimag), chapter 1.9.1. (Ondřej Srba, 2014)","2.1. Offerings to Local Deities and Sacred Places                  A  particularly  esteemed  group  of  ritual  texts  is  formed  by  the  texts  related  to  local  deities                geographically directly related to the Mongolian land. Most of these texts accompany the worship of                local mountains, traditionally considered as seats of or directly equated with major local deities, while                the deities or spirits dwelling in water sources, lakes or streams are less frequently worshipped by                            81                public rituals.                      As used and developed in the Mongolian cultural area, this genre has been previously studied                among  others  by  Walther  Heissig  (1966),  Magdalena  Tatár  (1976),  Charles  Bawden (1994:  1–19),                Daniel Berounský (2006), Krisztina Teleki (2020), Uranchimeg Ujeed (2020), and Vesna A. Wallace                (2020).  In  the  last  decades,  several  collections  of  ritual  texts  of  sacred  sites  in  the  Mongolian                landscaped  were  published  in  Mongolia  in  Tibetan  and  Mongolian  translations  (Сүхбаатар  2001,                Соронзонболд 2016, 2018, 2018b, Тэрбиш 2018).                      The Mongolian term for the local deity γajar-un ejen (“lord of place”, “land master”, “master                spirit”)  merges  the  Tibetan  terms  sa  bdag  (“master  of  earth,  earth-owner  spirit”)  and  gzhi  bdag                                                                                         82                (“master of [the] area”, the precise Mongolian translation being delekei-yin ejen  “earth lord”) and                frequently also yul lha (“local gods, local deities”), which can be alternately viewed and translated                also as γajar-un tngri (“tngri of the place”, tngri being the equivalent of lha “god”, but with a wider                                                  83                scope  of  meanings  in  Mongolian).  Tngri  (originally  “heaven”),  as  originally  celestial  beings                identified with the Tibetan lha, were no longer limited to the heavenly sphere and can be found also on                the earth. The popular Mongolian concept mingles the originally separate worship of the heaven and                the earth. Possession of and rule over the waters (streams, rivers, lakes) is usually accredited to luus                (ColMo.  lus),  equivalent  to  the  Tib.  klu  and  Skt.  nāga.  In  the  Buddhist  sense,  tngri  are  generally                referred to the celestial realm and luus to the animal realm, but the popular understanding frequently                addresses  both  groups equally.  Although  the local  deities  are commonly  worshipped  at ovoo  stone                cairns, they are not always considered their permanent dwellings, but rather as places where they meet                with  people and where  the deities and spirits meet among  themselves (the reason why  one type of                ovoo is situated at mountain passes and near the roads).                      As shown by oral tradition, ideas concerning the forms of local deities and spirits are seldom                specific. Just like in Tibet, local spirits frequently change their appearance, names, dwelling places,                thus eluding any systematic classification (Dalton 2011: 61). Therefore, the source of a more accurate                idea of the form of the deity are mainly site-specific ritual texts. In rare cases, images of local deities                have been preserved, but the authors have no information about any depictions corresponding to the                deities  mentioned  in  the  texts  edited  here.  In  case  of  Činggeltei  Mountain  near  the  former  Yeke                                                       84                Küriy-e,  the  character  of  the  deity  is  said  to  have  been  specified  by  a  Tibetan  lama  based  on  the                external appearance of the mountain (Сүхбаатар 2001: 18).                     81  The  exceptions  being  represented  by  the  largest  lakes  as  Khövsgöl.  Local  streams  and  water  sources  are                mostly given offerings (juniper, salt etc.) by individual households usually in the spring period.                82  The term delekei (basic meaning “world”) is used by nomads mostly to denote the unity of nature, landscape                and  all  its  (visible  and  invisible)  inhabitants,  including  people,  and  is  used  particularly  on  the  local  scale.                Therefore, I prefer the translation “master of the earth” or “lord of the land”.                83  For tngri see Tucci \& Heissig 1970: 352–364 and the entry Tenggeri in Birtalan 2001: 1049–1053.                84  An  exception  is,  of  course,  Bogd  Mountain  in  the  text  below,  if  it  can  be  identified  as  the  Bogd  Khan                Mountain south of Yeke Küriy-e (present Ulaanbaatar), but the description of the beings addressed by the ritual                text  seems  not  to  correspond  to  the  common  concept  of  the  deity  traditionally  connected  to  the  Bogd  Khan                Mountain.                                                             61","According to the oral tradition, personal encounters of local deities and spirits with people are                    85                                                                                               86                rare,  but the course of events in the human realm and the realm of local deities/spirits  are closely                intertwined.  Within  the  oral  tradition  of  the  Altai  Uriankhais,  all  major  events  in  human  society                (particularly among nobles and the ruling classes) have parallel repercussions in the realm of local                spirits.  Conversely,  quarrels  among  local  spirits  can  negatively influence relations  between  people,                namely between local nobles (Srba 2019: 189). The human rulers are generally considered to possess a                sacred authority which applies even to local deities, who must obey their will. The will of the human                rulers towards the  local deities  is normally  expressed  in  the ritual manner  of propitiating  offerings                requiring  rain,  mild  weather,  good  harvests,  and  other  forms  of  blessings,  but  in  case  the  deities                decline  their  help,  the  ruler  is  allowed  to  issue  stricter  orders  or  express  reproach.  For  example,                according to oral tradition in Zavkhan, the sacred Otgontenger Mountain once refused to “accept” the                offerings and reply by providing the rain indispensable for the summer pastures. The local authorities                asked the neighbouring tulku lama Dilav Khutagt (better known as Diluwa Khutugtu) for advice and                he recommended that the local ruler approach the mountain and communicate an official order to the                mountain  itself,  as  it  was  one  of  his  subordinates.  As  the  result,  the  deity  really  provided  rain                (Баярсайхан et al. 2017: 134–135).                      The  local  aspects  in  the  performance  of  the  rituals  of  mountain  veneration  are  important.                According to a persistent belief, a ritual of venerating local deities should be performed by a local                lama, otherwise a non-resident lama would either lead away the deity to his own place, or the deity                                                                   87                might follow the lama voluntarily and abandon the place.                      The texts of offerings to deities of the land are classified into two major categories: site-specific                and  non-site-specific,  which  can  be  used  at  various  places  (Lindahl  2010:  236).  Jared  R.  Lindahl                                                                    88                pointed out the distinction described by Samten Karmay  between sites related to the cult of local                deities (yul lha) and mountains associated with specifically Buddhist context (gnas ri). Lindahl raised                the question of whether the difference between yul lha and gnas ri sites could bear relation to the fact                that site-specific ritual manuals in Mongolia start with a ritual visualization of the local deities in a                manner similar to tantric tutelary deities, while non-site-specific ritual manuals “do not ritually conjoin                the invoked local deity with a visualized image.” (Lindahl 2010: 242–243) In shorter Mongolian site-                specific texts, the visualization of a deity is implicitly included in the part of its invitation (jalalγ-a).                Here, the non-site-specific texts are represented by three versions of the famous ritual text composed                by čorji lama Aγwangdorji (ColMo. tsorj lam Agvaandorj). The site-specific texts are represented by                texts related to the deities of Khangai Mountains, Tsagaan Uul, Bogd Uul and Galshar Uul.                                                                                                 89                      Incense offering texts for local deities of Mongolia written in Tibetan widely prevail over texts                written in or translated into Mongolian (in premodern times). The terminology and fixed expressions                were  elaborated  similarly  in  both  languages  and  learned  lamas  were  capable  of  fluent  ad  hoc                translation of religious texts. Therefore, the question of the primary language of a ritual text is not                 85  For encounters with the Lord of Altai in the oral tradition of the Altai Uriankhais, see Srba 2019: 186–188.                The  encounter  with  the  Lord  of  Altai  is  generally  considered  an  expression  of  special  grace  and  affection                provided by the deity and it should not be communicated to other people except closely before one’s death. On                the contrary, too early a communication to others about a similar experience can lead to illness, disability and                even  death.  In  some  cases,  the  oral  tradition  does  not  clearly  define  whether  the  object  of  the  auspicious                encounter was the deity itself or another being closely related to the deity, as for example in case of encounters                with a giant snake on the mountain Takhilgat Khairkhan in Tsagaankhairkhan sum, Zavkhan aimag (Баярсайхан                et al. 2017: 148–149). According to other narratives, the local spirits (lus) are visible only to high lamas and                tulkus or to individuals empowered by them (Баярсайхан et al. 2017: 167–168, Баясгалан 2019: 233, Srba 2019:                188–189, 190). According to the popular belief, lus spirits can be visible also to newborn babies.                86  The  wide  category  of  local  deities,  spirits,  lords  of  places  etc.  can  be  divided  into  various  “realms”  and                categories in the orthodox Buddhist view, but in the oral tradition they form rather a loosely unified group.                87  According to my own field research conducted among the Altai Uriankhai in Bayan-Ölgii aimag during the                local ovoo stone cairn ceremonies, particularly in June 2018. The local deities are not necessarily believed to be                ever-present in the place. Oral tradition sometimes mentions random encounters of deities or spirits going to the                place where they will be worshipped.                88  Karmay 1998: 432–433; Lindahl 2010: 235.                89  The text was published several times, for example by Tatár 1976, Сүхбаатар 2001: 47–57. Charles Bawden                (1970:  57–66)  published  an  official  document  of  1893  ordering  the  reciting  of  this  text  in  the  banners  for                improving the weather.                                                             62","particularly  relevant  in  the  context  of  mostly  monastic  performers  of  these  rituals,  who  were                professionally bilingual. However, the language might have been a question of relevance toward the                deities. According to the colophon of the above-mentioned ritual text intended for veneration of local                deities in any place of the Mongolian land composed by čorji lama Aγwangdorji, some of the deities                did  not  understand  Tibetan  and  this  the  ritual  needed  to  be  performed  in  Mongolian  to  ensure  its                efficacy. I have recorded a similar legend in the Baraγun Keyid (Western Monastery) of Alaša in Inner                                                                                                    90                Mongolia, where the local deity of Alaša mountains required a special ritual text in Mongolian.                      Another possible explanation for the existence of Mongolian versions  of ritual texts  of local                mountains is that they represent Mongolian translations for the use of the banner representatives, who                would also have been authorized on certain occasions to recite it, even though the significant influence                from tantric sādhanas assumed the performer to be a specialist monk. In Tibet, rituals of the yul lha                cults are performed by laymen (clan elders), not Buddhist monks (Karmay 1998: 432). In Mongolia,                the  presence  of  lamas  at  major  local  sacrifice  ceremonies  is  generally  seen  as  obligatory,  but  the                presence of local elders (either naturally respected old men or local government officials and in the                premodern period the nobility) played and still  plays an important role. The active participation of                noble laymen in the performance of the ritual can be also related to the concentric ritual patterns and                the  sacred  role  of  the  power-representatives  maintained  in  both  the  Mongolian  and  Qing  imperial                spheres, not only to the implemented Tibetan tradition. In the Confucian system of China, Korea or                Vietnam, administrative representatives were supposed to perform various rituals and on the regional                level were frequently requested by local communities to perform rituals towards the deities and spirits                of the place. Some of the ritual functions of administrative representatives were reflected in Manchu-                Mongolian  legal  texts  of  the  Qing  period  (such  as  rituals  performed  during  the  lunar  new  year,                worship of the official seal etc.). As for the surviving Mongolian-written ritual texts which would have                                                                                             th                normally been performed in the generally Tibetanized monastic Buddhism of the 19  and early 20                                                                                                          th                centuries in Mongolia in the Tibetan language, it would be fruitful to investigate to what extent were                they used in practice and on what scale were the officials involved in their performance.                  2.1.1.  Incense  Offering  to  Tngri-Gods  of  the  Mongolian  Land  by  Čorji  Lama                Aγwangdorji                This widely diffused text is the most famous non-site-specific offering text to the deities and spirits of                the earth used in the Khalkha area. Its author was known as čorji (ColMo. tsorj) of Yeke Küriy-e                Aγwangdorji (Tib. khu re chen mo’i chos rjes ngag dbang rdo rje, ColMo. Agvaandorj) or Scribe čorji                Aγwangčering (Tib. pe che che chos rje ngag dbang tse ring, ColMo. bicheech tsorj Agvaantseren).                Beyond his dates of birth and death (1785–1849), his biography is almost unknown, but he left behind                an extensive work in Tibetan numbering more than 550 titles in 16 volumes. R. Byambaa recorded                356  titles  included  in  14  volumes  of  Aγwangdorji’s  collected  writings  (sumbum)  and  35  titles  not                included  in  the  collected  writings  (Бямбаа  2004:  626–752)  –  including  one  block  print  and  one                xylograph  version  each  of  the  present  Mongolian  incense  offering  texts  (No.  02126–02127).                Aγwangdorji’s  voluminous  production  includes  commentaries  on  Dandin’s  Kāvyādarśa,                Tsongkhapa’s  Stages  of  the  Path,  Śāntideva’s  Bodhicaryāvatāra,  and  texts  by  Öndör  Gegeen                Zanabazar  (ClMo.  Öndür  gegen  Janabajar)  and  qambo  lama  Aγwangqayidub  (ColMo.  khamba                Agvaankhaidüb, 1779–1838).                      The  text  was  published  several  times  based  on  manuscript  versions  in  other  collections.                Magdalena Tatár (1976) published a manuscript version from Eastern Mongolia, which differs from                 90   Tegüs  čoγtu  qan  alaša-yin  takilγ-a  küsel-i  türgen  qangγači  čindamani  erdeni  kemegdekü  orusibai,  The                Sacrifice  to  the  Perfectly  Splendid  Khan  Alaša,  Called  The  Wish-fulfilling  Cintāmaṇi  Jewel.  The  text  was                composed according to the order of the Seventh Dalai Lama by Jirung Mergen bandida qutuγtu Gelegbal (7                boγda  dalai  balm-a-yin  jarliγ-iyar  sir-a-yin  šasin-i  badaraγuluγči  jirung  mergen  bandida  qutuγtu  kemen                daγudaγsan alaša-yin  toyin  gelegbal  nayiraγuluγsan).  It  is followed by  The  Small  Incense  Offering of  Alaša,                which was abbreviated from The Large Incense Offering of Alaša by Mergen Gegen of Urad, supposedly the                famous Third Mergen Gegen Lubsangdambijalcan. According to a modern reproduced manuscript rewritten by                Samdan of Badai-yin jiran in 1996 and used currently in the monastery Baraγun Keyid (personal communication                and text provided by monks of the monastery during my visit in 2010).                                                             63","the present versions in that explicit local place names are inserted (mountain Matad qan and a long                enumeration  of  surrounding  place  names)  into  the  general  pattern  of  the  text.  O.  Sükhbaatar                                                                                                   91                (Сүхбаатар  2001:  47–57)  published  a  facsimile  of  a  supposedly  recently  rewritten  copy  almost                identical to the version published in this book. Sükhbaatar explains that this version, without specific                                                                                             92                local  toponyms,  is  preserved  in  the  Library  of  Ts.  Damdinsüren’s  Home  Museum.  The  Classical                Mongolian  text  published on pages  47–52  is  followed  by  a text  in Cyrillic,  which similarly to the                manuscript  edited  by  Tatár  inserts,  in  the  general  template,  a  long,  versified  enumeration  of  place                names (starting with the mountain named Jinst zes ulaan) interwoven with their poetic characteristics.                This version was provided to Sükhbaatar by Dr. Dashbadrakh from the Institute of History, Mongolian                Academy of Sciences.                      Charles Bawden (1970) published an official document dating from 1893 stating that the text by                Aγwangdorji was diffused by the order of the Eight Jebtsundamba Khutugtu, who requested reciting                of this text in all banners of the Khalkha area for improving the weather. This official promotion of                this  text  might  have  become  the  main  impetus  of  its  diffusion  in  the  entire  Khalkha  area.  Three                manuscript copies, which are transcribed in this edition in a synoptical way, show a high degree of                homogeneity with only slight deviations that may have occurred during the rushed dissemination by                stepwise rewriting of the text accompanying the official announcement (minor spelling deviations in                case suffixes or verb suffixes, reversal of word order, misidentification of less common verbs etc.).                The homogeneity of the manuscript copies is also supported by the easy comprehensibility of the text,                which avoids complex ritual expressions and uses common prayer phrases. As the text was reproduced                through official channels by professional office scribes, the copyists could have had access to almost                always legibly written originals (all the three manuscripts edited here are fair copies by professional                office  scribes  from  around  1900),  which  is  rarely the  case among  other  ritual  texts  transmitted  by                private means across a considerably longer period.                 Description of manuscripts:                A: Msc. B 55/2: Pothi format consisting of concertina-folded one-layer paper, 22 fols. Chinese paper                of low quality with shiny surface. Size (of the folded format): 16 × 17.7 cm. Black ink brushwriting                (only fol. 1r and 10 columns of fol. 1v in red colour). Professional scribe corresponding to a longer                                              th                                                        th                period of the second part of the 19 , early 20  centuries.                B:  Msc.  B  39/11:  Pothi  format.  Machine-made  paper  probably  of  a  Russian  origin,  but  without                producer stamp. 21 fols. Size 21.5 × 9 cm. Professional brushwriting. The general character of script,                with  declining  elegance,  letter  strokes  bent  considerably  downwards,  weaker  greyer  ink  density,                indicates the 1920s or early 1930s.                C: Msc. B  161/1: Pothi format. Good quality machine-made paper probably of Russian origin, but                without a producer stamp. 15 fols. Size 22.3 × 8.9 cm. Highly professional brushwriting typical for the                      th                late 19  century.                 Synoptic transcription and translation:                A0: [1r] čorji blam-a awangwadorji ber jokiyaγsan tengri delekei γajar orun-u sang takilγ-a orusibai:                B0:  [1r]  čorji  blam-a¦  ngaγwangdorji¦  ber  jokiyaγsan¦  tngri  delekei¦  γajar  orun-u¦  sang  takilγ-a¦                orusibai::¦                C0: [1r] mongγol¦ orun-u¦ delekei-yin¦ ejed-tü¦ takil¦ ariγulal¦ ergükü yosu¦ orusiba:¦ [1v]                Tr.  A+B: The  Incense  Offering  to Tngri-gods  [and Lords  of]  Landscape  and Places  Composed  by                Čorji Lama Aγwangdorji                Tr.  C:  The  Formula to  Perform  Offerings and  Purification to the  Lords of  Land  of the Mongolian                Country                 A1: [1v] boγda blam-a¦ jibjungdamba¦ burqan-a mörgümüi¦ takimui. itegemüi¦                B1: [1v] boγda blam-a¦ jibjundamba¦ burqan-a mörgümüi.¦ takimui. itegemüi.¦                  91  It is printed as an imitated facsimile of an old, yellowed manuscript, but the edges of all pages are identical,                and the ductus is a modern handwriting.                92  No. 696. (1045) Ш1-87 (МН-292) according to a new catalogue (Билгүүдэй, Отгонбаатар \& Цендина 2018:                372).                                                             64","C1: oṃ ā hūṃ¦ boγda blam-a jibjundamba¦ burqan-a mörgümüi: takimui¦ itegemüi                Tr. I bow to the deity, Holy Lord, Lama Jebtsundamba, bring [him] offerings and take refuge [at him].                 A2: öberün törügsen¦ nutuγ ba:¦ aγuluγsan tngri¦ delekei γajar¦ usun-u ejed-i¦ takisuγai:¦ kemebesü                B2: öberün törügsen¦ [2r] nutuγ ba. aγu=¦luγsan delekei¦ γajar usun-u¦ ejed-yi takisuγai¦ kemebesü.                C2: öberün törügsen¦ nutuγ ba aγuluγsan¦ delekei γajar usun-u¦ ejed-i takisuγai. kemebesü¦                Tr. When someone intends to bring offerings to his own birthplace and tngri-gods, landscape and lords                of places and waters, ...                 A3: idegen-ü [2r] jüil alin bui-yin degeji¦ beledkebesü erkim sayin¦                B3: idegen-ü¦ [2v] jüil alin bui-yin¦ degeji-yi beledbesü¦ erkim                C3: idegen jüil alin bui-¦ yin degeji-i beldbesü¦ erkim.                Tr. ... it is good to prepare the best part of available comestibles.                 A4: ügei ču bolba. agji¦ arča terigüten-i sitaγaju¦ eyin kü ögülegdeküi.¦                B4: ügei ču bolba.¦ agi arča terigüten-i¦ šitaγaju eyin ögülegdeküi.¦                C4: ügei ču bolba¦ agi arča terigüten-i¦ sitaγaju eyin ögülegdeküi-¦ i                Tr. And even if they are not available, may he burn artemisia and juniper and say the following:                 A5: blam-a burqan nom ba.¦ bursang quwaraγ-ud¦ bodi qutuγ-yi olan¦ olutal itegemüi.                B5: blam-a burqan nom ba.¦ bursang quwaraγ-ud-ta¦ bodi qutuγ-i olun¦ oltal-a itegemüi bi.¦                C5: blam-a burqan nom ba.¦ bursang quwaraγ-ud-ta¦ bodi qutuγ-i olun¦ oltal-a itegemüi.                Tr. I take refuge in the Lama, Buddha, Dharma, monastic community until I attain enlightenment.                 A6: bi¦ minü öglig öggügsen¦ terigüten buyan-u küčün-¦ [2v] yier amitan-a tusalaqu-yin¦ tula burqan                bolqu¦ minü boltuγai.                B6: minü öglige öggügsen¦ terigüten buyan-u küčün-¦ iyer amitan-a tusalaqu-¦ yin tula burqan bolqu¦                minü boltuγai:¦ [3r]                C6: bi¦ [2r] minü öglig öggügsen¦ terigüten buyan-u küčün-¦ iyer amitan-a tusalaqu-¦ yin tula burqan                bolqu¦ minü boltuγai.                Tr. May I become a buddha to benefit sentient beings, through the blessings of my generous gifts and                other [good deeds].                 A7: kemen¦ 3-ta egüle.                B7: kemen γurban-ta ögüle:¦                C7: kemen 3-ta¦ ögüle:                Tr. Repeat it three times.                 A8: qamuγ¦ amitan amuγulang ba.¦ amuγulang-un siltaγan-¦ luγ-a tegüldür boltuγai.¦                B8: qamuγ amitan amuγulang ba.¦ amuγulang-un siltaγan-¦ luγ-a tegüldür boltuγai.¦                C8: qamuγ amitan¦ amuγulang ba amuγulang-un¦ siltaγan-luγ-a tegüldür¦ boltuγai                Tr. May all sentient beings have happiness and the cause of happiness.                 A9: qamuγ amitan jobulang¦ ba. jobulang-un siltaγan-¦ ača anggijiraqu boltuγai.¦                B9: qamuγ amitan jobulang ba.¦ jobulang-un siltaγan-ača¦ anggijirqu boltuγai:¦                C9: qamuγ amitan¦ jobulang ba jobulang-un¦ siltaγan-ača anggijirtuγai.¦                Tr. May all sentient beings be free of suffering and the cause of suffering.                 A10: qamuγ amitan jobulang¦ [3r] ügei jirγalang-un¦ siltaγan-ača buu¦ anggijirtuγai.                B10: qamuγ amitan jobulang¦ ügei amuγulang-ača buu¦ anggijiratuγai:¦                C10: qamuγ amitan jobulang¦ ügei amuγulang-ača buu¦ anggijirqu boltuγai.                Tr. May all sentient beings not be parted from the happiness of no suffering,                 A11:  qamuγ¦  amitan  oyir-a  qola¦  urilaqu  tačiyaqu¦  qoyar-ača  anggijiraγsan¦  tegsi  sedkil-yier¦  aqu                boltuγai.                                                              65","B11: qamuγ amitan oyir-a¦ qola tačiyaqu urilaqu¦ qoyar-ača ang[gi]jiraγsan¦ tegsi sedkil-iyer¦ [3v] aqu                boltuγai:¦                C11:  qamuγ¦  amitan  oyir-a  qola¦  tačiyaqu  urilaqu  qoyar-ača¦  anggi[ji]r[a]γad tegsi  sedkel-iyer¦  [2v]                qanaqui boltuγai                Tr.  May  all sentient  beings  rest  in equanimity,  free  from  both  attachment  to  close  ones  and  anger                against distant ones.                 A12: kemen¦ γurban-ta ögüle:¦                B12: kemen γurban-ta ögüle:¦                C12: kemen 3-ta¦ ögüle.                Tr. Repeat it three times.                 A13: öberyien nigen gsin-a¦ wačirwani burqan bolbai.¦ [3v]                B13: bi öber-iyen nigen¦ gšin-a wačirbani burqan¦ bolbai.                C13: bi öberiyen¦ nigen aγsin-a wačirbani¦ burqan bolbai:                Tr. Myself, I became the Buddha Vajrapāṇi in an instant.                 A14: oṃ bajar amirata¦ kundali qan-a qan-a¦ hūṃ bad.                B14: oṃ bazar¦ amirada kundali qan-a¦ qan-a hūṃ pad.¦                C14: oṃ¦ bajar amird kungdali¦ qan-a qan-a hūṃ¦ pad.                                                           93                Tr. Oṃ vajra amṛtakuṇḍalī hana hana hūṃ phaṭ                                                                       94                A15: takil tabiγ¦ ariγulal-dur aγsan buzar¦ tüidker todlaraγčid ¦ čöm usudqabai.                B15: takil ariγulal-dur¦ aγsan bujar tüidker¦ todqarlaγčin čöm¦ usadbai.                C15: takil ariγulal-dur¦ aγsan bujar tüidker¦ todqarlaγčin čöm¦ usudbai:                Tr.  Impurities,  hindrances  and  obstructions  present  in  the  offerings  and  purified  [substances]  were                completely destroyed.                 A16: oṃ¦ sauv-a suutu sarawan¦ darama sauv-a suutu¦ haṃ.                B16: oṃ¦ sov-a šudtu¦ sarwa ḍaram sov-a¦ šudtu hang.                C16: oṃ¦ subav-a šudta sarwa¦ darm-a subav-a šudta¦                Tr. Say: Oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ’haṃ                 A17: takil tabiγ ariγulan¦ čöm qoγusun kü bolbai.¦                B17: takil¦ [4r] tabiγ ariγulal čöm¦ qoγusun kü bolbai.¦                C17: kemen takil tabiγ¦ ariγulal čöm qoγusun¦ kü bolbai.                Tr. and the offerings and purified [substances] became empty.                 A18: qoγusun činar-un aγar-ača [4r] badaru üsüg ileren¦ γarču qayiluγad                B18: qoγusun činarun aγar-¦ ača bharu üsüg¦ ileren γarču qayiluγad¦                C18: qoγusun činarun¦ aγar-ača bharu¦ [3r] üsüg ileren γarču¦ qayiluγad                Tr. From the sphere of reality [lit.: emptiness] the syllable bharu appears and melts out.                 A19: erdeni-yin¦ yeke boluγsan-u dotur.¦ oṃ huuṃ üsüg ileren¦ γarču qayiluγad                B19: erdeni-yin yeke saba¦ boluγsan-u dotur-a.¦ oṃ ā hūṃ¦ üsüg ileren γarču¦ qayiluγad.                C19: erdeni-yin¦ yeke saba boluγsan-u¦ dotur-a oṃ ā hūṃ-un¦ üsüg ilerin γarču¦ qayiluγad                Tr. From a large precious vase, the syllables oṃ ā hūṃ appear and melt away.                 A20: qamuγ¦ buzar tüidker arilγayu¦                B20: qamuγ¦ bujar tüidker-yi¦ arilγaju                C20: qamuγ bujar¦ tüidker-i arilγayu¦                 93   The  mantra  for  dispelling  obstructors  according  to  The  Tantra  of  the  Blue-Clad  Blessed  Vajrapāṇi                (Bhagavannīlāmbara-dhara-vajra-pāṇi-tantra). Dharmachakra Translation Group Toh 498.                94  Corrupted form of tudqarlaγčid.                                                             66","Tr. All impurities and hindrances are purified.                 A21:  ariγulan  ba. jaγun¦  amtatu elbeg  barasi  ügei¦  joγuγ takil  belge  belig-ün¦  mön  činar-tu rasiyan¦                bolbai.                B21: ariγulal ba.¦ jaγun amtatu elbeg¦ baraši ügei joγuγ¦ [4v] takil belge bilig-ün¦ mön činar-tu¦ rasiyan                bolbai:¦                C21:  ariγulal  ba.  jaγun¦  amtatu  elbeg  barasi¦  ügei  joγuγ  takil  belege¦  bilig-ün  mön  činartu¦  rašiyan                bolbai.                Tr. The purified substances and various endless foods of a hundred flavours, offerings and gifts are                transformed into nectar with wisdom-nature.                 A22: oṃ ā huuṃ [4v] kemen γurban-ta ögüle.                B22: oṃ ā hūṃ¦ kemen γurban-ta ögüle:¦                C22: oṃ ā¦ hūṃ. kemen 3-ta egüle:¦                Tr. Repeat it three times: oṃ ā hūṃ.                 A23: oṃ sarwan bad bir bir¦¦ sur sur awartay-a¦ awartay-a hun bajar¦ baran-a.                B23: oṃ sarwa bad bar-a¦ bar-a sur sur awar¦ day-a awaraday-a ho¦ bazar parān-a qam:¦                C23: oṃ sarwa bud bur-a¦ bur-a sur sur awartay-a¦ hūṃ: bajar baran-a¦ gem                Tr. oṃ sarva vid pura pura sura sura avartaya avartaya hūṃ                 A24: kemen γurban-ta¦ ögüle.                B24: kemen γurban-ta ögüle:¦                C24: kemen 3-ta egüle:¦                Tr. Repeat it three times.                 A25: minü sanaγsan küčün¦ ba. tegüngčilen irigsen¦ burqan-u adastad-un küčün¦ kiged nom-u aγar-un¦                küčün-yier minü ali¦ sanaγsan čöm tere yosuγar¦ [5r] toraqu türbekü ügei¦ bolqu boltuγai.                B25: eyin minü sanaγsan-u¦ küčün ba. tegünčilen¦ ajiraγsan burqan-u¦ adastad-un küčün¦ [5r] kiged.                nom-un aγar-un¦ küčün-iyer minü¦ alin sanaγsad čöm¦ tere yosuγar torqu¦ türbekü ügei bolqu¦ boltuγai.                C25:  eyin  minü  sanaγsan-u¦  [3v]  küčün  ba.  tegünčilen  irigsen¦  burqan  bodisadad-un  küčün¦  kiged                nomun  aγar-un¦  küčün-iyer  minü  alin¦  sanaγsan  kereg čöm¦  tere  yosuγar torqu¦  türbekü  ügei  bolqu¦                boltuγai:                Tr. Through the force of my intentions, the force of Buddha Tathāgata’s blessings, and the force of the                supreme reality, may all my intentions be realized freely and without obstacles.                 A26: ay-a¦ tngri-yin arban buyan-u¦ belig büridtügsen öljei¦ kisig toγtaγsan čoγ¦ edlel-iyer deleger ene¦                yeke mongγol qalq-a nutuγ-¦ taki tuqai-tu aγula¦ γajar usun-u ner-e-i¦ oruγulsuγai. kemebesü¦ ene jabsar                oruγulbasu¦ [5v] bolumui.                B26:  ay-a  delekei-¦  yin  arban  buyan-u¦  belege  büridtügsen¦  öljei  kisig  tog=¦taγsan  čoγ  edelel-iyer¦                delger ene yeke¦ mongγol qalq-a-yin¦ nutuγ-taki tuqai-du¦ aγula γajar usun-u¦ [5v] ner-e-yi oruγulsuγai¦                kemebesü. ene jabsar¦ oruγulbasu bolumui.¦                C26: ay-a delekei-¦ yin arban buyan-u¦ belege büridtügsen¦ öljei kisig toγtuγsan¦ čoγ edlel-iyer delger¦                ene yeke mongγol¦ qalq-a nutuγ-ḍaki¦ tuqai-ḍaki γajar uula¦ usun-u ner-e-i or[u]γuluy-a¦ kemebesü ene                jabsar-a¦ [4r] oruγulbasu bolumui.¦                Tr. Oh, this – if you wish to insert the name of a respective mountain, place or waters, it is possible to                do it here – in the great Mongolian Khalkha land, where the ten celestial virtues are manifested, where                good fortune is established, where splendid goods are abundant.                                                                        95                A27: man-u  törügsen¦  nutuγ ba. aγuluγsan¦  tngri delekei-yin  eke¦ adaγ-un aγula tal-a¦ modu čilaγu                qada¦  asγ-a  γoul  usu  namuγ¦  jülge  qujar  derisü¦  jam  kötül  terigüten¦  aγči  čaγlasi  ügei  buyan-u¦  čoγ                jibqulang badaraγsan¦ dalai metü γang sang-iyar¦ [6r] čengilegsen yeke rid qubilγan¦ ataγ-a küčütei ene¦                 95  The  version  published  by  Tatár  (1976:  22)  inserts here  the  enumeration  of place  names  around  the  sacred                mountain Matad qan.                                                             67","orun-u kümün mal-i ibigen¦ asuraγči tngri luus naiman¦ ayimaγ delekei ejed qadad¦ ak’a nar tüsimed                baraγdaγčid¦ čöm-i urin jalamui.¦                B27: man-u törügsen nutuγ¦ ba. aγuluγsan delekei-¦ yin eki adaγ-un¦ aγula tala modu¦ čilaγuu. qada                asq-a¦  γoul  usu  jülge¦  namuγ  qujir  deresü¦  jam  kötül  terigüten-e¦  aγči  čaγlasi  ügei¦  buyan-u  čoγ                jibqulang¦ badaraγsan dalai metü¦ [6r] γang sang-iyar čengge=¦legsen yeke ridi¦ qubilγan auγ-a¦ küčütei                ene orun-u¦ kümün mal-yi ibegen¦ asaraγči tngri¦ luus naiman ayimaγ¦ delekei-yin ejed¦ qatud agi nar¦                tüsimed baraγ[a]daγčid¦ čöm-yi urin jalamui.¦                C27: man-u  törügsen nutuγ¦  ba  aγuluγsan  delekei-¦  yin eki  adaγ-un¦  aγula tal-a  modu¦  čilaγuu  qada                asaγ-a¦  γoul  usu  jülige¦  namaγ  qujir  deresü¦  jam  kötül  terigüten-e¦  aγči  čaγlasi  ügei¦  buyan-u  čoγ                jibqulang¦  badaraγsan  Dalai  metü¦  γang  sang-iyar¦  čenggelegsen  yeke  ridi¦  qubilγan  aγuγ-a  <yeke>                küčütei¦  [4v]  ene  orun-a  kümün  mal-i¦  ibegen  asaraγči  tngri¦  luus  naiman  ayimaγ¦  delekei-yin  ejed                qatud¦ aqai nar tüsimed ba.¦ baraγadaγčid čöm-i¦ urin jalamui                Tr. We invite all of you, the eight classes of tngri-gods, nāgas, lords of the land, queen-goddesses,                their noble sons, officials and attendants, present in the front and back mountains of our birthplace and                its landscape, [as well as] in its plains, trees, stones, rocks, cliffs, rives, waters, meadows, swamps,                salt-marshes,  feather-grass  areas,  roads,  passes  and  other  [places],  blossoming  by  the  infinite                splendour of virtue, enjoying ocean-like treasuries, endowed with great magic powers and immense                strength, protecting and caring for people and livestock in this place.                 A28: bayasqulang-un gegen¦ bayidal-yiar engde ajiran¦ jalramu.                B28: bayasqulang-un gegen¦ bayidal-iyar engde¦ ajiran jalaramuu.¦ [6v]                C28: bayasaγulang-un¦ gegen bayidal-iyar engde¦ ajiran jalaramuu                Tr. Be pleased to arrive here in your blissful clarity.                 A29: emün-e erdeni-yin¦ ordu örgüge tal-a metü¦ [6v] aγujim-un dotura erdeni-yin¦ sangdali toraγ-a [!]                mangnuγ¦ arayatan-u arisu olbuγ¦ debeseger-tür amuγulang¦ sayin-yiar tablan saγumui.¦                B29: emün-e erdeni-yin ordu¦ qarši örgüge.¦ tal-a metü aγujim-un¦ dotur-a erdeni-yin¦ sangdali. torγ-a¦                mangnuγ. ariyatan-u¦ arisun olbuγ debesker-¦ tür amuγulang¦ sayiqan-iyar tablan¦ saγumu.                C29: emün-e¦ erdeni-yin ordu¦ qaraši örgüge tala¦ metü aγujim-un dotur-a¦ erdeni-yin sangdali¦ torγ-a                                 96                mangnuγ rayatan-u ¦ arisun olbuγ debisker-¦ tür amuγulang sayiqan-¦ [5r] iyar tabalan saγumui.¦                Tr. May you comfortably take your seat with peace and beauty on a precious chair, on a mat of silk,                brocade, and animal fur in a southern palace of gems as spacious as a plain.                 A30: bodutai beledtügsen sanaγsan-¦ ača γarγayu tarini mutur-a.¦ samadi-bar rasiyan-u Dalai¦ bolγan                adislaγsan süü¦ čai ayiraγ taraγ uuraγ¦ aγarča örüm amtatan¦ [7r] jims miq-a tatasi γulir¦ tosu terigüten                eldeb¦ idegen-ü degeji joγuγ¦ qurim ergümüi.                B30: bodutai¦ beledtügsen ba.¦ sanaγan-ača γarγaju¦ tarini mutur-a samadi-¦ bar rasiyan-u  ḍalai¦ [7r]                bulaγ adaslaγsan süü čai¦ ariki ayiraγ taraγ uuraγ¦ aγarča örüm amtatan jimis miq-a¦ tatasi γulir tosu                terigüten¦ edeb idegen-ü degeji joγuγ¦ qurim-i ergümüi.                C30: bodutai  beledtügsen ba.¦  sanaγan-ača γarγaju¦ tarini mutur samidi-¦ bar rasiyan-u dalai¦ bolγan                adisalaγsan¦  süü.  čai  ariki¦  ayiraγ  taraγ  uuraγ¦  aγarča  örüm  amtatan¦  jimes  miq-a  tataši¦  γulir  tosu                terigüten¦ eldib idegen-ü degeji¦ joγuγ qurim-i ergümüi¦                Tr.  We  offer  substances  prepared in real  form and imagined  by mind,  transformed and  blessed  by                mantras, mudras and meditation into an ocean of nectar, the feast of best parts of milk, tea, alcohol,                kumiss,  taraγ-yoghurt,  colostrum,  aγarča-curds,  clotted  cream,  sweets,  fruits,  meat,  minced  meat,                flour, fat and other foodstuffs.                 A31:  toraγ-a¦  mangnuγ  qubčad  eldeb¦  olbuγ  debeseger  arayatan¦  görügesün-ü  arisu  qadaγ¦  torγ-a                mangnuγ bös gkib¦ terigüten eldeb edlel-i¦ ergümüi.                B31: torγ-a mangnuγ¦ qubčad eldeb olbuγ¦ debesker ariyatan görüged-ün¦ arisu qadaγ torγ-a mangnuγ¦                büs gkib terigüten edelel-i ergümüi.¦                C31: torγ-a mangnuγ-un¦ qubčad eldib¦ olbuγ debisker¦ arayatan görügesün-ü¦ [5v] arisu qadaγ torγ-a¦                mangnuγ bös keb terigüten¦ edelel-i ergümüi.                 96  Stand. ariyatan-u.                                                             68","Tr. We offer cloths of silk and brocade, various mats, cushions, fur of wild animals, khadags, silk,                brocade, cotton cloth, gauze, and other goods.                 A32: quyaγ duuluγ-a¦ buu jida selme terigüten¦ [7v] meses ba. erdeni toraγ-a-u¦ čimig jebseg bayising¦                örgüge eldeb em-e ür-e¦ erdeni-yin sang-i ergümüi:::¦                B32:  quyaγ  duγulγ-a  buu  jida  selm-e¦  terigüten  meses  ba.  erdeni  torγan-u¦  čimig  jemseg  bayisin                örgüge¦ eldeb em ür-e erdeni-yin sang-i¦ [7v] ergümüi.                C32: quyaγ¦ duulγ-a buu jida selem¦ terigüten mese ba erdeni¦ torγan-u čimig jemseg¦ bayising örgüge                eldib¦ em ür erdeni-yin sab-i¦ ergümüi.                Tr. We offer armour, helmets, rifles, lances, swords and other knives, adornments of jewels and silks,                weapons, buildings, palaces, and various vessels of medicines, seeds, and gems.                 A33:  köleg  mori  temege  qoni¦  üker  saruluγ  qayinuγ¦  ariyatan  görügesün-ü¦  sibaγun-ud-un  sürüg-i¦                ergümüi.                B33:  kölge  mori.¦  temege  qoni  üker¦  sarluγ  qayinuγ¦  ariyatan  görügesün¦  eldeb  šibaγud-un¦  sürüg-i                ergümüi.¦                C33:  kölge  mori¦  temege  qoni  üker¦  sarluγ  qayinuγ  arayatan¦  görügesün  eldib  sibaγud-¦  ud  sürüg-i                ergümüi.                Tr. We offer herds of horses, camels, sheep, cows, yaks, khainags, wild animals and birds.                                                                                     97                A34:  agγ’ar  zandan¦  agi  arča  terigüten¦  eldeb  unud-i¦  [8r]  basγaraγulun  sitaγaγsan¦  utaγan-iyar                delekei-yin¦ ejed-yuuγan ariγulumu¦                                                                             98                B34: aγ’ar zangdan agi¦ arča terigülen eldeb¦ ünüd-yi basaγaraγulun ¦ šitaγaγsan utaγan-iyar¦ delekei-                yin ejed-¦ yuuγan ariγulmui.¦                C34: aγ’ar¦ jangdan agi arča¦ terigülen eldib ünürten-i¦ basaγaγulun sitaγaγsan¦ utaγan-iyar delekei-yin¦                [6r] ejed-yuuγan ariγuulamui¦                Tr.  By  the  smoke  emanated  from  burnt  aloe  wood,  santal,  artemisia,  juniper  and  other  fragrant                substances we purify our lords of the land.                 A35: qamuγ buzar tüidker¦ čöm ariγudqaqu¦ boltuγai.                B35: qamuγ bujar tüidker¦ čöm ariγudqu¦ [8r] boltuγai.                C35: qamuγ bujar tüidker čöm¦ ariγudqu boltuγai¦                Tr. May all impurities and hindrances be purified!                 A36:  čöb-ün  čaγ-un¦  bide  mungqaγ  engdegüü¦  balmad-yin  erke-ber¦  kingsigüü  kirbusu¦  sitaγaγsan                buzar¦ burtaγ talbiγsan¦ [8v] qoruqai arayatan¦ görügesün-ü qourlaγsan¦ γajar usu-i köndügsen¦ modu                oγtalaγsan čilaγu¦ qobquluγsan ulai¦ γarγaγsan kerüldün¦ čuugilduγsan ongγun¦ γajar baγudal jasaγsan¦                                                                                             99                orun-u tngri deleki-yin¦ ejed-i ese qayiqaraγsan¦ ači tus-i medejü čaγ¦ [9r] čaγ-tu ese ¦ tayiγsan čoγ                jibqulang¦ badaraγulqui ba. γajar-un¦ sim-e-i aribadqaqu-yin¦ araγ-a-i ese kičiyegsen¦ terigüten delekei-                yin¦ ejed-ün taγalal-tur¦ qarsiγsan bükün-yien¦ daγudan namačilamui.¦                B36:  čöb-ün¦  čaγ-un  bide  mungqaγ¦  enngdegü  balamad-un¦  erkeber  kingšigüü¦  kirbusu  šitaγaγsan¦                buzar  burtuγ  talbiγsan¦  qoruqai  ariyatan¦  görüged-yi  qourlaγsan.¦  γajar  usu-yi¦  köngdügsen.  modu¦                oγtaluγsan.  čilaγuu¦  qobaquluγsan.  ulai¦  γarγaγsan  kerüldün¦  čuugilduγsan  ongγun¦  [8v]  γajar-tu                baγudal¦ jasaγsan. orun-u¦ tngri delekei-yin¦ ejed-yi ese qayi=¦qaraγsan. ači tusa-yi¦ medejü čaγ čaγ-tu¦                ese tayiγsan. čoγu¦ jibqulang badar[a]γulqui¦ ba. γajarun šim-e¦ aribadqu-yin¦ araγ-a-tur ese¦ kičiyegsen                terigüten¦ delekei-yin ejed-ün¦ taγalal-dur qarsiγsan¦ [9r] bükün-iyen ḍaγudan¦ namančilamui.                C36:  čöb  čaγ-un  bide  mungqaγ¦  endegüü  balamad-un  erkeber¦  kingsigüü  kirbusu  sitaγaγsan¦  bujar                burtaγ talbiγsan¦ qoruqai arayatan görügesün-¦ i qourlaγsan γajar¦ usu-i köndügsen modu¦ oγtuluγsan                čilaγuu¦  qoblaγsan  ulai¦  γarγaγsan  kereldün  čuugilduγsan¦  ongγun  γajartu  baγudal¦  jasaγsan  orun-u                tngri¦ delikei-yin ejed-i ese¦ qayiqaraγsan jiči tus-i¦ [6v] medejü čaγ čaγ-tu¦ ese tayiγsan čoγ¦ jibqulang                   97  Stand. basquraγulun.                98  Uncommon form related to basququ, synonymous to baγagiqu “to puff out” (smoke).                99  +qayiqaraγsan (deleted by two crosses).                                                             69","badar[a]γulqu¦ ba. γajarun šim aribadqaqu-¦ yin araγ-a-tur ese¦ kičiyegsen terigüten delekei-¦ yin ejed-                ün taγalal-¦ dür qarsiγsan bükün-¦ iyen daγudan namangčilamui¦                Tr. We repent of all that we humans of the time of decline have opposed, due to our ignorance and                delusion, against the will of the lords of the earth: when we burned unclean things; when we presented                unclean and polluted things; when we harmed insects, animals and wild animals; when we disturbed                the soil and polluted waters, cut trees, pulled out stones, whenever we spilt blood [of living beings];                when we were arguing and quarrelling; when we settled down on a pristine [i.e. sacred] place; when                we  did  not take into  account the  local deities  and lords  of  the  earth;  when  we  did  not make them                offerings at the right time, even though we knew about the benefit [of this action]; when we did not                exert ourselves in causing them to multiply their magnificence and multiply the benefits of the land.                 A37:  šajin-ni  ergümjilekü  ügei.¦  törü-i  kerigsekü  ügei.¦  [9v]  blam-a  baγsi  nar-i  takiqu¦  ügei.  toyid                quwaraγ-ud-i¦  kündelkü  ügei.  ečege¦  eke-i  qayiqaraqu  ügei.¦  aqamad-i  kündelkü  ügei.¦  yabudasun-i                jočilaqu  ügei.¦  γuyilangčin-a  ögkü  ügei¦  terigüten  delekei-yin¦  ejed-ün  taγalal-tur¦  qarsiγsan  bükün-                yien¦ daγudan namangčilamui.¦ [10r]                B37:  šasin-i¦  ergümjilekü  ügei.¦  törü-yi  kerigsekü¦  ügei.  blam-a  baγsi¦  nar-yi  takiqu  ügei.¦  <toyid                quwaraγ-i  kündülekü ügei>¦  ečege eke-i  qayiqaraqu¦ ügei. aqamad-yi¦ kündülekü ügei.¦ yabudasun-i                jočilaqu¦  ügei.  γuyilangčin-a¦  ögkü  ügei.  terigüten¦  delekei-yin  ejed-ün¦  taγalal-dur  qarsiγsan¦  [9v]                bükün-iyen ḍaγudan¦ namančilamui.                C37: šajin-i ergümjilekü ügei¦ törü-i kerigsekü ügei¦ blam-a baγsi nari takiqu¦ ügei toyid quwaraγ-i¦                kündülekü ügei  ečege¦  eke-i qayir[a]laqu ügei¦ aqamad-i kündülekü ügei¦ yabudasun-i jočilaqu¦ [7r]                ügei γuyilangčin-a ögkü¦ ügei. terigüten delekei-¦ yin ejed-ün taγalal-¦ tur qarsiγsan bükün¦ ejen-dür                daγudan¦ namangčilamui:                Tr. We repent of all that we have opposed against the will of the lords of earth: when we did not revere                the religion; when we did not obey the government; when we did not worship lama teachers; when we                did not honour monks; when we did not love parents; when we did not honour the elders; when we did                not treat the wanderers; when we did not give to mendicants and other [offends].                 A38:  sayin  jirum-i  gegekü¦  maγu  oblal-i  örübedkekü¦  amitan-i  šoγlan  qourlaqu¦  darulaqu  basaqu                qulγayilaqu¦ aldaγulqu qariyaqu¦ qaγačaldaγulqu ösikü¦ qobduγlaqu ünen ildum-¦ i sakiqu ügei.¦ jörigü                γajiγu-i  kičiyekü¦  terigüten  delekei-yin  ejed-ün¦  taγalal-dur  qarsiγsan¦  [10v]  bükün-yien  daγudan                namangčilamui.¦                B38:  sayin¦  jirum-yi  gegekü.  maγu¦  oblal-i  örbedkekü.¦  amitan-i  šuγlan  qourlaqu¦  ḍarulaqu  basuqu¦                qulγayilaqu aldaγulqu¦ qaγurqu baširdaqu¦ qariyaqu qaγačaldaγulqu.¦ ösikü qobduγlaqu.¦ ünen ildum-yi                sakiqu¦ ügei. jörigüü γajiγuu-¦  yi kičiyekü terigüten¦ delekei-yin  ejed-ün¦ [10r] taγalal-dur qarsiγsan¦                bükün-iyen ḍaγudan¦ namančilamui.                C38:  sayin  jirum-i¦  gegekü.  muu  oblal-i¦  örebedkekü.  amitan-i¦  šoγlan  qourlaqu¦  ḍarulaqu.  basuqu.¦                qulγayilaqu aldaγulqu¦ qaγuraqu basirdaqu¦ qariyaqu qaγačaldaγulqu¦ ösikü qobduγlaqu ünen¦ ildam-i                sakiqu  ügei¦  jör[i]güü  γajiγu-i¦  kičiyekü  terigüten  delekei-yin¦  [7v]  ejed-ün  taγalal-dur  qarsiγsan¦                bükün-iyen ḍaγudan namangčilamui¦                Tr. We repent of all that we have opposed against the will of the lords of earth: offense against good                order; taking pity on an evil trickery; making fun of other people, harming, oppressing, humiliation,                robbery, leading astray, cursing, separating [loved ones], taking revenge, slander, breaches of trust and                sincerity, addiction for evil and crookedness etc.                 A39: tere metü olan maγu-yi¦ ögüljü güičesi ügei tula.¦ tobčilabasu orun delekei-¦ yin auγ-a küčütei                ejed-ün¦ taγalal-tur qarsiγsan sür¦ buyan-tan-i qudqaγsan mön¦ öberün jayaγ-a buyan¦ bultuγsan orun-                dakin-a¦ sayin-i qomsudqan maγu-i¦ elbegsigülkü maγu yabudal-¦ [11r] yian daγudan namangčilamui.¦                B39: tere metü-¦ yin ula maγu yabudal-i¦ öggülejü güičeši¦ ügei tula tobčilabasu¦ orun delekei-yin ejed-                ün¦ taγalal-dur qarsilaγsan¦ sür buyan-i tan-i¦ γutaγaγsan mön öberün¦ jayaγ-a buyan-i buliduγsan.¦ orun                dakin-a sayin-i¦ qomsudqan. maγu-yi¦ elbegšigülkü maγu¦ [10v] yabudal-iyar yabuγsan-¦ iyan čöm-yi                ḍaγudan¦ namančilamui.                C39: tere metü-yin olan maγu¦ yabudal-i öggülejü güičesi¦ ügei tula tobčilabasu¦ orun delekei-yin ejed-                ün¦ taγalal-tur qarsiγsan¦ sür buyan-i tani¦ γutaγaγsan. mön öberün¦ jayaγ-a buyan-i bulidaγsan¦ orun                                                               70","dakin-a  sayin-i¦  qomsudqan  muu-i¦  elbegšigülkü  muu  yabudal¦  -iyar  yabuγsan-iyan  čöm-i¦  daγudan                namangčilamui:¦                Tr. As the recounting of these and further evil deeds would be endless, to sum up, we repent all our                bad deeds, through which we opposed the will of the lords of earth, disgraced your magnificence and                                                     100                virtue, and evaded our own good fortune,  reduced the good and multiplied the bad.                 A40: aγučilan örüsiyejü küličemü.¦ ibegegčid minü-e-e                B40: aγučilan¦ örüsiyejü küličemüü.¦ ibegegčid minü-e-e.¦                C40: aγučilan örüsiyejü¦ küličemüü ibegegčid minü-¦ [8r] e                Tr. Mercifully forgive [us], my protector.                 A41: ay-a man-u eyimü¦ olan maγu yabudal ba. jarim toyid-un¦ čalγai terigülegčid jorimaγ arad-un¦                engdegüü-yin čalidas-bar delekei γajarun¦ kisig baγuraγsan čaγ-un bayidal¦ urbaγsan orun delekei-yin                ejed-ün¦ auγ-a küčin sür sülde-dür gem¦ boluγsan čöm ene ariγulal-yiar ariγudan¦ selberikü boltuγai.                B41: man-u eyimü  olan¦  maγu yabudal ba. jarim¦ toyid-un čalaγai¦ terigülügčid-ün jorimaγ¦  arad-un                engdegüü-yin¦  čalidus-iyar  delekei¦  γajarun  kisig  baγu=¦raγsan.  čaγ-un  bayir¦  urbaγsan.  orun¦  [11r]                delekei-yin  ejed-ün¦  auγ-a  küčün  sür¦  sülden-dür  gem¦  boluγsad  čöm  ene¦  ariγulal-iyar  ariγudan¦                selberikü boltuγai:¦                C41: man-u eyimü maγu¦ yabudal ba jarim toyid-un¦ čalaqai terigülegčid-ün jorimaγ¦ arad-un endegüü-                yin¦ čalayidus-iyar delekei¦ γajarun kisig baγuraγsan¦ orun čaγ-un bayiri¦ urbaγsan delekei ejed-ün¦ auγ-                a küčün sür¦ sülde-tür gem boluγsad¦ čöm ene ariγulal-iyar¦ ariγudtun selberekü¦ boltuγai:                Tr. Due to our many evil actions and the negligence of the monks, the arbitrariness of the leaders, and                the  moral  looseness  of  the  ignorant  people  the  bounty  of  the  land  declined,  temporal  conditions                degraded and the power and magnificence of lords of earth was harmed – may this be purified and                restored by this purification.                 A42:  yirtengčüi  dayaγar¦  [11v]  küčün-ü  ejen  esürün  qorumasata  nar¦  ču  šigemüni-yin  gegegen-e                süsülen¦  sögüdtügsen-ü  tula.  mön  delekei-yin¦  ejed  tan-u  abural-un  orun  toliču  [!]¦  burqan  šajin-ni                kündülen  sakiju¦  boγda  blam-a  nar-un  ölmei-i  batudqaju¦  olan  bursang  quwaraγ-ud-i  tedkün¦                kögjigülemü.                B42: yirtemčü ḍayaγar¦ gürün-i ejen esürün¦ qormusta nar ču¦ burqan šaγjimuni-yin¦ gegegen-e süsülen¦                sögüdügsen-ü tula.¦ mön delekei-yin ejed¦ tan-u abural-un orun¦ [11v] mön-i tolidču burqan-u¦ šasin-i                kündülen sakiju.¦ boγda blam-a narun¦ ölmei batudqaju. olan¦ bursang quwaraγ-i tedkün¦ kögjigülümü.                C42:  yirtemčü  dayaγar¦  gürün-e-yin  ejen  eserün¦  qormusta  nar  ču¦  burqan  sigemüni-yin¦  gegen-e                süsülen sögüdtügsen¦ [8v] tula mön delekei-yin ejed tan-u¦ abural-un orun mön-i tolidču¦ burqan šajin-i                kündülen¦  sakiju  boγda  blam-a  narun¦  ölmei-i  batudqaju.  olan¦  bursang  quwaraγ-i  tedkün¦                kögjigülümüü                Tr. For even as the powerful lords around the world and Esrün Qormusta piously knelt before the                clarity of Śākyamuni, you lords of the earth, too, mirror the place of refuge, revere and protect the                Buddhadharma, strengthen the feet of the holy lamas and support the monks.                 A43:  mangjuširi  boγda  ejen  bol-un¦  qad  noyad-un  öljei-i  batudqan  sür¦  jibqulang  čoγ-i  anu                         101                tengdegen ¦ tügemel törü töbsidken engkejigülümü.¦ [12r]                B43:  mangju¦  širi  boγda  ejen  bolun¦  qad  noyad-un  öljei-yi¦  batudqan.  sür  jibqulang¦  čoγ-yi  inü                degdegen.¦ tügemel törü-yi¦ töbsidken engkejiregülümü.¦                C43: mangjusiri boγda¦ ejed bolun qad noyad-un¦ öljei-i batudqan sür¦ jibqulang čoγ-i anu¦ tedeken?                                                                                                         102                tügemel törü-i¦ töbsidkejü engkejir[e]gülümü:¦                Tr.  Please  strengthen  the  happiness  of  the  Mañjuśrī  Emperor, 103  kings  and  rulers,  increase  their                grandeur and splendour, makes their universal rule settled and peaceful.                   100  The  manuscripts  differently render the verb 1) as bultaqu  “to  hedge, get  off, keep  away from” (A), 2) as                bulidaqu “to use too much, to be extravagant with” (> “to misuse, to misapply”).                101  Corrupted form of degdegen supposedly misunderstood by the copyist.                102  Corrupted form of degdegen supposedly misunderstood by the copyist.                                                             71","A44:  öglig-ün  ejed  ba.  kümün  man-u  kümün¦  mal  edelel-dür  qourlaγči  dayisun¦  qulaγai  degerim                qoruqai šabiji¦ činü ariyatan-u könügel-i usudqamui¦                B44:  öglige-yin  ejed  ba.¦  man-u  kümün  mal  edelel-dür¦  [12r]  qourlaγči  dayisun¦  qulaγai  degerim.¦                qoruqai šabiji¦ činu-a ariyatan-u¦ könügel-yi usudqamu.¦                C44: öglig-yin ejed ba man-u¦ kümün mal edelel-tür¦ qourlaγči dayisun qulaγai¦ degerem qoruqai šabji¦                činu-a arayatan-u¦ [9r] könügel-i usudqamuu.                Tr. Please eliminate destruction by enemies, thieves, robbers, insects and worms, wolves and beasts                harming benefactors, our people, livestock, and property.                 A45: γai urusiγ kerügül čuugiyal kele¦ ama ebedčin taqul bügüde-eče¦ jayilaγulumuu.                B45: γai uršiγ. keregül¦ čuugiyan. kele ama.¦ ebedčin taqul bügüde-eče¦ jayilaγulumu.                C45: γai¦ ursiγ keregül čuugiyan¦ kele ama ebedčin taquli¦ bügüde-eče jayilaγulumu.¦                Tr. Please remove far from us all misery, quarrels, disputes and slanders, diseases, and epidemics.                 A46:  sirigün  qur-a¦  času  siurγ-a  γang  jud-un¦  ayul  ügei  öng  öyeg¦  tabatai  tayibun-yiar  amur¦                amurjiγulumuu.                B46:  siregün¦  qur-a  času  šiγurγ-a¦  qabsurγ-a  γang  jud-un¦  ayul  ügei  öng  öyüg¦  tabtai  tayibung-iyar¦                amurjiγulumu.                C46: siregün qour-a času¦ siurγ-a qabsuraγ-a γang¦ jud-un ayul ügei¦ öng  üyüg tabtai¦ tayibung-iyar                amirlaγulumu¦                Tr. Please let us live in peace without the danger of wild storms, snowstorms, drought, zud-calamities,                in peace, quiet and plenty.                 A47: eteged soγlal¦ [12v] busud-un maγu sanaγ-a γal¦ tüimer usu üyer čakilγan¦ ayangγ-a luu ungjiqu                γajar¦ dolgisaqu terigüten luγ-a buyu¦ učaraγulumuu.                B47:  eteged-ün¦  [12v]  šoγlal  busud-un  maγu¦  sanaγ-a  γal  tüimer¦  usu  üyer.  čakilγan¦  ayungγ-a  luu                ungjiqu¦ γajar dolgisqu¦ terigüten luγ-a buu¦ učar[a]γulumu.                C47: eteged-ün soγlan busud-un¦ muu sanaγ-a γal¦ tüimer usu üyeri¦ čakilγan ayungγ-a luu¦ ungjiqu.                γajar dolgisaqu¦ terigüten luγ-a buu¦ učar[a]γulumuu.                Tr.  Make  us  not  encounter  strange  mockery,  the  evil  intentions  of  others,  fire,  flood,  lightning,                       104                tornado,  earthquake and other disasters.                 A48:  on  čaγ  tegsi¦  gem  ügei  olja  asiγ  učaraqu¦  tariy-a  öbüsü  boruγ  simtei¦  esen  engke-ber                jirγaγulumuu.¦                B48: on¦ čaγ tegsi gem ügei.¦ olja asiγ učarqu.¦ tariy-a ebesü boruγ¦ simetei esen engke-ber¦ jirγaγulumu.                C48: on čaγ¦ tegsi gem ügei olja¦ [9v] asiγ učar[a]qu tariy-a¦ ebüsü boruγan simetei¦ engke esen-iyer¦                jirγaγulumu.                Tr. May time be peaceful and without accidents, may we gain profit and benefit, may grain and grass                be strong and nourishing, may we live in joy in health and peace.                 A49:  nasu  urtu  čoγ  jibqulang¦  kii  mori  delgerin  köbegün¦  šabinar-yian  olan  ile  dalda¦  [13r]  yekes                asurun sayin nöküd¦ sadun luγ-a učaran aliba¦ sanaγsun-i daraγabar¦ güičeldegülümüü.                B49: nasu¦ urtu čoγ jibaqulang¦ kii mori delgerin¦ [13r] köbegün šabinar-iyar¦ olan. ile dalda yekes¦                asaran. sayin nökür¦ sadun luγ-a učaran.¦ aliba sanaγsad-yi¦ daraγ-a-bar güičeldegülümü.¦                C49: nasun¦ urtu čoγ jibqulang¦ kii mori delgeren köbegün¦ šabinar-iyar <olan> ile dalda¦ yekes asaran.                sayin nöküd¦ sadun luγ-a nota učaran¦ aliba sanaγsad daraγabar¦ güičeldegülümüü.                Tr. May lifespans be long, may the splendour and vital energy flourish, may sons and disciples be                                                                    105                numerous, take great care for the manifest and the hidden,  may good companions reunite with their                relatives, may every intention be gradually fulfilled.                  103  The emperors of the Qing dynasty were identified by the heads of the Tibetan Gelugpa as emanations of the                                                                                      th                                                                                             th                bodhisattva Mañjuśrī and this notion was commonly accepted by the Mongols in the 18  and 19  centuries.                104  Lit. “dragon[‘s tail] hanging down”.                                                            72","106                A50: orun nutuγ-¦ tur öljei kesig toγtaγaju¦ olan arad sidurγu sedkil-¦ yier jokildun teligün  amuraγ¦                sayin-yiar nayirildun bayalaγ¦ elbeg-yier čenggeldegülümüü.                B50: orun nutuγ-dur¦ öljei kisig-yi¦ toγtaγaju. olan¦ arad sidurγu¦ sedkil-iyer jokildun¦ teligün amaraγ-                iyar¦ nayiraldun. bayaliγ¦ elbeg-iyer čenggeldegülümü.¦ [13v]                C50: orun nutuγ-¦ dur öljei kisig toγtaγaju¦ olan arad sidurγu¦ sedkel-iyer jokildun teligün¦ amurqan-                iyar nayiraldun¦ bayalaγ elbeg-iyer¦ čenggeldegülümüü.                Tr. Let good fortune be established in the land, let people understand one another with sincere mind,                let them be reconciled by openness, kindness and goodness and rejoice in wealth and abundance.                 A51: tal-a¦ deürin adaγuu temege. qota deürin¦ qoni üker-ün kesig-i örüsiyemüü.¦ [13v]                B51: tal-a degüüren adaγu¦ temege. qota degüüren¦ qoni ükerün kisig-i¦ örüsiyemüü.                C51: tala degürin¦ [10r] adaγuu temege. qota¦ degüürin qoni üker-ün¦ kisig-i örüsiyemüü¦                Tr. Graciously bless horses and camels so they fill the plain, bless sheep and cows so they fill the                [sheep] enclosure.                 A52: baruγdaqu ügei aman-u kesig¦ baγuraqu ügei jayaγ-a buyan-u¦ kesig-i örüsiyemüü.                B52: baraγdaqu¦ ügei aman-u kisig.¦ baγurqu ügei¦ jayaγ-a buyan-i kisig-i¦ örüsiyemü.                C52: baruγdaqu ügei aman-u¦ kisig baγurqu ügei¦ jay[a]γ-a buyan-u kisig-i¦ örüsiyemüü.                Tr.  Graciously  provide  the  incessant  blessing  of  the  mouth  and  non-decreasing  blessing  of  good                fortune.                 A53: tasuraqu¦ ügei ür-e ündesü sanaγan-u¦ adali büli jaričun-u kesig-i¦ örüsiyemüi.                B53: tasurqu¦ ügei ür-e ündüsü.¦ sanaγan-u adali büle¦ jaručan-u kisig-yi¦ örüsiyemü.                C53: tasurqu ügei¦ ür ündüsü. sanaγan-u¦ adili büle jaruča-u¦ kisig örüsiyemüü.¦                Tr. Graciously provide the blessing of unending descendants and mind-satisfying servants.                 A54:  saγurin-dur¦  kümün  mal  čöm  amur  ayan¦  yabudal-dur  tuulaγ-a  107  mengdü¦  yabudal  siluγun                joriγsan kereg¦ čöm-i güičeldegülümü.¦                B54: saγurin-dur¦ kümün mal čöm amur.¦ ayan yabudal-dur tuulγ-a¦ [14r] mengdü. yabudal siluγun¦                joriγsan kereg čöm-yi¦ güičeldegülümü.                C54: saγurin-tur kümün mal¦ čöm amur. ayan yabudal-¦ tur tuulγa mengdü yabudal¦ siluγun joriγsan                kereg-i¦ čöm güičeldegülümüü                Tr. At home, may people and livestock enjoy peace, on the road may riding animals be healthy, the                course of journey be smooth and may all matters be settled.                 A55: bide öglig-ün ejed kümün mal¦ [14r] edlel čöm-i delekei-yin ejed¦ qayiraγad-daγan daγadqamuu.¦                B55: bide¦ öglige-yin ejed¦ kümün mal edelel čöm-yi¦ delekei-yin ejen qayirqad-¦ taγan daγadqamui.¦                C55:  bide¦  öglig-ün  ejed  kümün¦  mal  edelel  čöm-i  delekei-yin¦  [10v]  ejed  qayiraqad-ḍaγan¦                daγadqamui                Tr.  We  pray  the  lords  of  earth  and  the  merciful  ones 108  for  protection  of  all  benefactors,  people,                livestock, and properties.                 A56: urilaqu dayisun-i sönügen.¦ qourlaγči todqad-i darlamuu¦                B56: urilaqu dayisun-i¦ sönügen qourlaγči¦ todqud-yi ḍarulamu.¦                 105  Tatár 1976: 24, 31 translates the almost identical wording (nasu urtu čoγ jibγulang kiy mör delgeren köbegün                šabinar-iyar  olan  ile  dalda  yekes  asara  sayin  nököd  sadun-luγ-a  učaran.  aliba  sanaγsad-i  daraγ-a-bar                güičeldegülümü.) in the following way: “Let there be long lives and glory and greatness, expand the kei mori and                give us more sons, students, as well as apparent and secret powerful, great companions and relatives, and fulfil                whatever else we may think of.” Tatár considered asara as a variant of asuru “extremely”, but in the manuscripts                analysed here show the verbal form (Converbum modale) of the verb asaran “to look after, to take care for”.                106  Stand. telegün.                107  Stand. tuγulγ-a.                108  Qayiraqan  “merciful,  gracious;  lovely  one”,  a  common  epithet  of  local  deities,  mostly  dwelling  in  the                mountains, which are consequently also addressed by the propitiatory term qayiraqan.                                                             73","C56: uril[a]qu¦ dayisun-i süidken¦ qourlaγči todqud-i¦ ḍarulamuu.                Tr. Please destroy the furious enemy and suppress the harmful hindrances.                 A57: čidaqu ügei-i elben medekü ügei-i¦ sanaγulumuu.                B57: čidaqu ügei-yi elben.¦ medekü ügei-yi sanaγulamu.¦                C57: čidaqu ügei-i¦ elben medekü ügei-i¦ sanaγulumu.                Tr. Help with what we are unable to do, remind us of what we do not know.                 A58: tögeriküi-dür γajarčilan¦ γančaγardaqui-dur nökürlemü.¦                B58: tögereküi-dür γajarčilan.¦ γaγčaγardaqui-dur¦ [14v] nökürlemü.                C58: tögürküi-dür¦ γajarčilan γaγčaγardaqui-¦ dur nökürlemüü                Tr. Be a guide in wandering and a friend in loneliness.                 A59: darlaqui-dur kürgedün deyildeküi-¦ tür qamaγaljiγulumuu.                B59: darulaγdaqui-¦ dur kürgedün. deyiledeküi-¦ dür qamaγalzalamuu.                C59: ḍaruγdaqui-¦ dur qamaγaljamuu                                                                   109                Tr. In oppression be our help, in defeat be our protection.                 A60: ünen sidurγu-¦ i kičiyekü eteged buruγu-bar¦ jorimaγlaqu-i ilγamuu                B60: ünen¦ sidurγu-yi kičiyekü¦ eteged buruγuu-iyar¦ jorimaγlaqu-yi ilaγumu¦                C60: ünen¦ sidurγu-i kičiyekü eteged-ün¦ buruγu-iyar jorimaγlaqu-i¦ ilγamuu                              110                Tr. Distinguish  between those who strive for sincerity and those who are determined in evil.                 A61: emün-e-¦ [14v] eče uγtaju. qoyin-a-ača daγan¦ sakimu.                B61: emün-e-eče uγtuju¦ qoyin-aača daγan¦ sakimu.                C61: emün-e-eče¦ uγtuju qoyin-a-ača daγan¦ sakimuu.                Tr. Welcome on arrival and send off on return.                 A62: quljayiγsan-ni jalaju¦ tasuruγsan-ni jalγamu.¦                B62: γulzayiγsan-i¦ jalaju tasuraγsan-i¦ jalγamu.                C62: γuljayiγsan-i¦ jalaju tasuraγsan-i¦ jalγamuu                Tr. Straighten the bent, join together the broken.                 A63: unaγsan-ni bosuγan. martaγsan-¦ ni sergegülümü.                B63: unaγsan-i¦ bosqan. martaγsan-i¦ seregülemü.                C63: unaγsan-i¦ [11r] bosuγamu. martaγsan-i¦ seregülümüü>                Tr. Lift the fallen, remind the forgotten.                 A64: aldaγsan-ni¦ oluγad ayuqui-dur¦ sakimu.                B64: aldaγsan-i¦ olγun ayuqui-dur¦ [15r] sakimu.                C64: aldaγsan-i¦ olγun ayuqui-dur sakimu¦                Tr. Find the lost and protect in fear.                 A65: edür qaraγulta [=qaraγuldan] söni¦ manan ibegemü.                B65: edür qar[a]γul=¦dan. söni manan ibegemü.¦                C65: edür qariγuldan. söni¦ manan ibegemüü.                Tr. Protect during the day and guard at night.                 A66: erkilen könggečilen¦ tomiraqu anu busu. öber-¦ ün čidal buyan mökesü.                B66: erkilen könggečilen¦ tomarqaqu minü busu.¦ öberün čidal buyan¦ möküs.                C66: erkilen¦ könggebčilen omuγrqaqu [!]¦ minü busu. öberün¦ čidal buyan möküs                Tr. I cannot boast of being able to help myself, my own abilities and virtues are wretched.                 109  C: Protect in oppression.                110  Ilγamuu “distinguish”, but also “eliminate” (“those who are determined in evil”).                                                             74","A67:  edüge¦  ene  čaγ-un  arad  jörigü¦  [15r]  qamuγ  bükün  qomsu  γaγčekü¦  egerel-ün  γajar  ibegeltü¦                qayiraqad-taγan γuyuju¦ jalbarin bölüge.                B67:  edüge  ene  čaγ-un¦  arad  jörigüü.¦  qamuγ  bükün  qomsu.¦  qaγčekü  egerel-ün¦  γajar  ibegeltü¦                qayirqad-taγan¦ itegen γuyuqu¦ jalbaril bölüge.¦                C67: edüge¦ ene čaγ-un arad jörigüü¦ qamuγ bükün qomsu γaγčekü¦ egerel-ün γajar ibegeltü¦ qayirqad-                Ḍaγan itegen¦ γuyun jalbarin bölüge:¦                Tr. People of the present time are awkward, everything is rare, [all that remains is] to take refuge in                and to pray to the single place of hope, our protective merciful ones.                 A68: tngri-yin¦ nidün-yier qaraju tngri-yin¦ čikin-yier sonusču gegegen¦ toli-bar tolidču türbekü¦ ügei                ridi qubilγan-yiar-yian¦ ilde tedkümü.                B68:  tngri-yin  nidün-iyer¦  [15v]  qaraju.  tngri-yin¦  čikin-iyer  sonusču.¦  gegegen  toli-bar¦  tolidču                türbekü¦ ügei ridi qubilγan-¦ iyar-iyan iledte¦ tedkemü.                C68: tngri-yin nidün-iyer¦ qaraju tngri-yin čegel-¦ iyer sonusču gegen¦ toli-bar tolidču türbekü¦ [11v]                ügei ridi qubilγan-iyar-¦ iyan tedkümü:                Tr. Please regard by the celestial eye, listen through the celestial firmament, reflect in the clear mirror,                support us by magical manifestations.                 A69: man-u¦ üiledbüri olan yabudal¦ aburi bütügün dalda-i¦ [15v] medekü ügei-yin erkeber¦ γajar usu                modu čilaγu-i¦ köngdekü ongγun γajar¦ qonuγlaqu  üdelekü baγuča¦ jasaqu terigüten üile¦ yaγun-i ču                üiledbečü¦  ungtaγučaqu 111  damjilaqu 112 ¦  ataγačaqu  113  toqurqaqu 114 ¦  ügelekü  terigüten  ügei¦  qarin                yabudal kereg-tü¦ minü demjimü.                B69: man-u¦ üiledbüri olan¦ yabudal aburi bütügün¦ dalda-yi medekü ügei-yin¦ erkeber γajar usu¦ modu                čilaγu  köngdükü.¦  ongγun γajar-tu¦  qonuγlaqu.  üdelekü¦  [16r] baγuča jasaqu.¦  terigüten  üile  yaγun-i¦                                                  115                üiledbečü. ungtuγu=¦čaqu ḍamarlaqu. ¦ adaγačaqu toquuraqu.¦ öslekü terigüten¦ ügei. qarin yabudal¦                kerigtü minü demjimü.¦                C69: man-u¦ üiledbüri bitegün dalda¦ medekü ügei-yin erkeber¦ γajar usu modu čilu¦ köndekü ongγun                γajartur¦  qonuγlaqu  üdelekü  baγurin¦  jasaqu  terigüten  <üile>  yaγun-i¦  üiledbečü  ungtaγuučaqu¦                damarlaqu  ataγačaqu¦  toquγurqaqu  ösiyel[e]kü¦  terigüten  ügei  qarin  yabudal¦  kereg-tü  minü                demj[i]müü:¦                Tr. Whenever due to our rude deeds, actions and character, and due to the ignorance of the hidden, we                harm  the  soil,  waters,  trees,  stones,  camp  to  spend  night  or  day  on  a  pristine  place  or  there  build                encampments or do other [harmful] actions, do not be angry, do not trifle with us, do not mock, do not                loathe us, but rather support our affairs and needs.                 A70: erten-eče¦ ibegen örüsiyegsen¦ [16r] ači-i ačilaqu ba jiči¦ niγur bolγan ergükü¦ joγuγ belig edeger-                i¦ küliyen abču qurimlan¦ čenggejü γuyun jalbariγsan-¦ i minü mön yosuγar¦ bolγan örüsiyemü.¦                B70: erten-eče ibegen¦ örüsiyegsen ači-yi¦ ačil[a]qu ba. jiči¦ niγur bolγan¦ ergükü joγuγ beleg¦ edeger-yi                küliyen abču¦ [16v] qurimlan čenggejü.¦ γuyun jalbaraγsad-yi¦ minü yosuγar bolγan¦ jokiyamu.                C70:  erten-eče  ibegen  örüsiyegsen¦  ači-i  ačilaqu  ba.  jiči¦  niγur  bolγan  ergükü  joγuγ¦  baling  edegeri                küliyen abču¦ [12r] qurimlan čenggejü γuyun¦ jalbariγsad-i minü mön¦ yosuγar bolγan¦ jokimu.                Tr. Please accept my reward for your grace and protection in the past and accept our gratitude in the                form of food and gifts (C: torma-offerings), entertain and rejoice, and fulfil what we ask for in prayer.                 A71: qamuγ-i ayiladtuγči¦ burqan šagimuni-yin¦ jarliγ-tur¦ kelingče yaγun-i ču¦ büü üiled.                B71: qamuγ-yi¦ ayiladtuγči burqan¦ šaγjimuni-yin jarliγ-¦ tur. kilinče yaγun-i ču¦ buu üiled.                C71: qamuγ-i¦ ayiladtuγči burqan sigemüni-¦ yin jarliγ-tur kilingče¦ yaγun-i ču buu üiled.¦                Tr. Following the commandment of the omniscient Buddha Śākyamuni, do not commit any iniquity.                  111  Stand. untuγučaqu.                112  Damjilaqu “to carry together” regarding its positive meaning is instead a mistake of the copyist here.                113  Ataγačaqu is unclear, the closest word ataγarqaqu “to be envious” does not fit into the context.                114  Stand. toquγurqaqu.                115  Stand. damurlaqu.                                                             75","A72: buyan-u¦ [16v] qotala tegüldür-yier¦ edelegtün öberün sedkil-¦ yien nomuqudqaγtun                B72: buyan-i¦ qotala tegüldür-iyer¦ edelegtün. öberün¦ sedkil-iyen nomuqu=¦dqaγtun.                C72: buyan-i qotala tegüldür-iyer¦ edelegtün. öber-ün sedkel-¦ iyen nomudqaγtun:                Tr. May everyone [among you] perfectly enjoy the consequences of his virtues, appease your mind.                 A73: ene¦ inü burqan-u surγal¦ üjesküleng tegüs bölüge.¦                B73: ene inü¦ burqan-u surγal¦ üjegülgedkün bölüge.¦ [17r]                C73: ene anu¦ burqan-u surγali öggülegdekün¦ bölüge.                Tr. This is a precept taught by the Buddha.                 A74:  quran  üiledtügsen¦  yaγun  bügüde-i  odun¦  bürgiljelel  jula  ba.¦  jali  següder  usun-u¦  čöberigü                                        116                jegüden čakilγan¦ ayangγ-a ¦ [17r] egüle adali ülü¦ üjegden mesen-eče¦ ayuqu ken ču ügei¦ ükükü ami-                i bügüdeger¦ čegeril[e]mü.                B74:  quran  üiledtügsen¦  yaγun  bügüde-yi  odun¦  bürigüljel  jula  ba.¦  jali  següder.  usun-u¦  čöberegüü                jegüde¦  čakilγan  egüle  adali¦  üjegtün.  mese-eče  ülü¦  ayuqu  ken  ču  ügei.¦  ükükü  ami-yi  bügüdeger¦                čegerlemüi.                C74:  quriyan  ayiladtuγsan¦  yaγun  bükün-i  odun¦  bürgüljilen  jula  ba.  jali¦  següder  usun-u  čöbergü¦                jegüde čakilγan egüde¦ adali üjegtün mese-eče¦ [12v] ülü ayuqu ken ču ügei¦ ükükü ami-i bügüdeger¦                čegerlemüi.                Tr. “Regard all conditioned formations (saṃskāra) as equal to a star, a twinkling lamp, the shadow of                                                                                117                a flame, the foam on water, to a dream, lightning, thunder or a cloud.  There is no one who is not                afraid of the sword. Everyone wishes to avoid death.                 A75:  öberün¦  beyen-eče  üleger  abču¦  busud-tan  qourlal  buu¦  üiledtün  kemegsen-ni¦  nom-u  ögleg                bolγan¦ ergüsügei.                B75: öberün biy-e-¦ eče üliger abču¦ busud qourlal buu¦ üiledtügtün kemegsen-i¦ nom-un öglige bolγan¦                [17v] ergüsügei.                C75:  öberün  biy-e-eče¦  üliger  abču  busud-ta¦  qourlan  buu  üiledtügtün:¦  kemegsen-i  nom-un  öglig¦                bolγan ergüsügei.                Tr. Take an example from yourself and do not harm others.” This I bring as the Dharma offering.                 A76: sangsar¦ nirwan-u sayin öljei¦ [17v] čoγ jali küčün učaral¦ nasu buyan sayin aldar¦ idege qubčad                ed¦ mal-un kesig iritügei.¦ qurui qurui qurui.¦                B76: sangsar¦ nirawan-u sayin öljei¦ čoγ jali küčün¦ učaral nasu buyan.¦ sayin aldar. idege¦ qubčad ed                malun¦ qamuγ kisig iretügei-i¦ qurui qurui:¦                C76: sangsar¦ nirwan-u sayin öljei čoγ¦ jali küčün učaral nasu¦ buyan sayin aldar idege¦ qubčid ed mal-                un qamuγ¦ kisig iritügei. qurui¦ qurui.                Tr.  May  all  the  good  fortune  of  saṃsāra  and  nirvāṇa,  118  the  splendour  and  power,  the  good                         119                incidence,  long life, good reputation, blessing of food, clothes, wealth, and livestock. Qurui, qurui.                 A77: kejiy-e-tü yaγun-yiar¦ mökügdekü ügei yeke¦ kesig-i örüsiyemü¦                B77: kejiy-e-dü yaγun-iyar¦ ču möküsdekü ügei¦ yeke kisig-yi örüsiyemü.¦                C77: kejiyede yaγun-¦ iyar ču möküsdekü ügei¦ yeke kisig-i örüsiyemüü¦                Tr. Please give us great blessings so we will never be wanting in anything.                      116  luu ungjiqu¦ γajar (deleted by two crosses).                117  C: “entrance” instead of “cloud”.                118  Sangsar nirwan, Tib. ’khor ba dang mya ngan las ’das, cyclic existence and nirvāṇa; saṃsāra and nirvāṇa.                119  Učaral, učiral lit. “encounter” links to two Tib. terms ’phrad pa and ’byor pa and can be best characterized as                a rather incidental acquisition of [good] effects of actions not done by the person receiving them and can be                contextually translated by several expressions “abundance, attainment, wealth, fortune” etc.                                                             76","A78: oγtarγui-yin sang-tu¦ bayan delekei-yin¦ ejed minü-e-e¦ [18r] ay-a γurban erdeni-yin¦ adastad ba.                bide¦ nutuγ-un arad-dakin-u¦ buyan öljei ünen nom-un¦ činar sayin belig-üd-ün¦ küčün-yier delekei-yin¦                ejed-dür qarsi čaγan¦ jüg-i tedkekü sür¦ jibqulang aqu badarqu¦ boltuγai.                B78: oγtarγui-yin sang-tu¦ bayan delekei-yin ejed¦ minü-e-e. ay-a γurban¦ [18r] erdeni-yin adastad ba.¦                bide nutuγ-un arad-¦ ḍakin-u buyan öljei.¦ ünen nom-un činar¦ sayin beleg-üd-ün küčün-¦ iyer delekei-                yin ejed-¦ tür qarši ügei¦ čaγan jüg-i tedkekü¦ sür jibqulang anu¦ badarqu boltuγai:¦                C78: oγtarγui-yin sang-tu bayan¦ delekei-yin ejed minü-e¦ [13r] ay-a γurban erdeni-yin¦ adisatad ba.                bide  nutuγ-un¦  arad-dakin-u  buyan  öljei¦  ünen  nom-un  činar  sayin¦  beleg-üd-ün  küčün-iyer¦  delekei                ejed-tür qarasi¦ ügei čaγan jüg-i tedkükü¦ sür jibqulang anu badarqu¦ boltuγai.                Tr. My lords of the rich land with a celestial treasury! Ah, through the blessing of the Three Jewels,                                                                                120                the good fortune among us, people of this area, the true nature of things  and auspicious omens, may                the splendour of the lords of land arise, harmlessly supporting the white direction.                 A79: orun-u¦ ejed-ün ali taγalaγsan¦ [18v] bügüde minü ene takil-ača¦ γarču taγalal-i tan¦ güičeldegülkü                boltuγai.¦                B79:  orun-u  ejed-ün  ali¦  taγalaγsan  bügüde¦  minü  ene  takil-ača¦  γarču  taγalal-yi¦  [18v]  tan-i                güičeldegülkü¦ boltuγai.                C79:  orun-u  ejed-ün¦  ali  taγalaγsan  bügüde  minü¦  ene  takil-ača  γarču  taγalal¦  tani  güičeldegülkü                boltuγai-i¦                Tr. May everything that you, lords of places, favoured [in this offering] come out of this offering and                fill your pleasure to the fullest.                 A80: qayiraqad nar ba¦ dour-a qorγudaγsan¦ bide bügüde čöm eki¦ köbegün adali amurqan¦ sayiqan-                yiar örüsiyejü¦ tegün-ü küčün-yier orun-¦ dakin-daγan dayaγar¦ amur jirγaqu mani¦ [19r] boltuγai.                B80: qayirqad¦ nar ba. dour-a qorγu=¦daγsan bide nar čöm¦ eke köbegün adali¦ amaraγ sayiqan-iyar¦                orušiju. tegün-ü¦ küčün-iyer orun¦ ḍakin ḍayaγar amur¦ jirγaqu mani boltuγai.¦                C80:  qayirqan  nar  ba.  dour-a¦  qorγudaγsan  bidenar  čöm¦  eke  köbegün  adali  amurqan¦  sayiqan-iyar                örüsiyejü¦ tegünü küčün-iyer orun-¦ [13v] dakin dayaγar amur jirγaγu¦ mani boltuγai:                Tr. May the deities and all of us sheltered here below live together in lovely relations with one another                                  121                as mothers and sons,  and may through their power we all enjoy peace and happiness in this land.                 A81: edüge delekei-¦ yin ejed-i takiqui-¦ taγan edelel gem¦ boluγsan bui abasu¦ man-u mungqaγ tenüg-                ün¦ yabudal-i aγučilan¦ küličemü                B81: edüge delekei-yin ejed-yi¦ takiqui-taγan aldal¦ gem boluγsan bui abasu¦ man-u mungqaγ teneg-ün¦                [19r] yabudal-yi aγučila¦ küličemü.                C81: edüge delekei-¦ yin ejed-i takiqu-daγan¦ aldal gem boluγsan bui abasu¦ man-u mungqaγ teneg-ün                yabudal-i¦ aγučilan küličemü.                Tr. If we have now made any mistake while offering to the lords of earth, graciously forgive us our                ignorance and misconduct.                 A82:  man-u¦  ergügsen  ni  abču¦  öčigsen  tungqaγ¦  tusa  tusa-un  ordun-¦  taγan  degeriged¦  [19v]  jiči                jalaqui  büri¦ jalaran irigseger nasuda¦ qarγaljan örüsiyemüü.¦                      122                                                                                              123                B82: man-u ergügsen-i¦ abču. öčigsen-i¦ tungγaγan. tus tus-un¦ ordun-taγan degereged. ¦ jiči jalaqui                büri¦ jalaran irigsegseger ¦ nasuda qarγaljan¦ örüsiyemü.                                      124                C82: man-i¦  ergügsen-i  abču  öčigsen-i¦  tungγan  tus  tus-un  ordun-¦  daγan  jalaraγad  jiči¦  jalaqui  büri                jalaran irigseger¦ nasuda qarγaljan örüsiyemü.¦                 120  Ünen nom-un činar, Tib. chos nyid, Skt. dharmatā, Dharmahood, the true nature of things, the true state of                affairs, the real identity of things (also chos kyi ngo bo).                121  A and C: “let they forgive us in peace and goodness as a mother her sons”.                122  +dur erased by the scribe.                123  Unattested lexicographically, but supposedly related to deger-e “above” and meaning “to rise up, remount”.                Otherwise, the word would be read tegereged (“to swell” (about the stomach of livestock due to overeating or                excessive consumption of salt and soda in salt-marshes) МХДТТ 2169; “to bunch together in hot weather (about                livestock) Bawden 2010: 375”).                124  Mistake instead of iregseger.                                                             77","Tr. Please accept what we have offered and consider what we have reported. Everybody, please depart                for your palace, and come every time we call you and graciously provide permanent help to us.                 A83: orun-u ejed minü¦ a-a ay-a ačitu lama¦ idam burqad-un öljei¦ qutuγ orusituγai.¦                B83: orun-u¦ ejed minü-e-e. ay-a¦ ačitu blam-a idam¦ burqad-un öljei¦ qutuγ orusituγai:¦                C83: orun-u ejed minü-e ay-a¦ ačitu blam-a idam burqad-un¦ öljeyiqutuγ orusituγai:¦                Tr. My lords of places! Ah, may the good fortune of the benevolent lama, tutelary deity and buddhas                be present!                 A84: abural γurban erdeni-yin¦ öljei qutuγ orusituγai.¦                B84: abural γurban erdeni-yin¦ [19v] öljei qutuγ¦ orušituγai:                C84: abural γurban erdeni-yin¦ öljei qutuγ orusituγai¦                Tr. May the good fortune of the protector Three Jewels be present!                 A85: eke baγatur daginas-un¦ öljei qutuγ orusituγai.¦ [20r]                B85: eke¦ baγatur daginis-un¦ öljei qutuγ¦ orušituγai:                C85: eke baγatur daginis-un¦ [14r] öljeyiqutuγ orusituγai.¦                Tr. May the good fortune of the hero mothers ḍākinīs be present!                 A86: küčütü nom-un sakiγulsun¦ bügüde-yin öljei qutuγ¦ orusituγai.                B86: küčütü¦ nomun sakiγulsun narun¦ öljei qutuγ¦ orušituγai:                C86: küčütü nomun sakiγulsun¦ narun öljeyiqutuγ orusituγai¦                Tr. May the good fortune of the powerful Dharma protectors be present!                 A87: tngris-ün¦ orun-u ejed-ün öljei¦ qutuγ orusituγai.¦                B87: tngris¦ orun-u ejed-un¦ öljei qutuγ¦ orušituγai:                C87: tngris-ün orun-u ejed-ün¦ öljeyiqutuγ orusituγai¦                Tr. May the good fortune of the lords of the celestial realm be present!                 A88: ali sanaγsan kereg bütükü-¦ yin öljei qutuγ orusituγai.¦                B88: ali¦ sanaγsan kereg bütükü-¦ yin öljei qutuγ¦ orušituγai:                C88: ali sanaγsan kereg bütükü¦ öljei qutuγ orusituγai¦                Tr. May the auspiciousness of success in every intended affair be present!                 A89: edür söni-yin čaγ bügüde¦ amuγulang-yiar čenggekü-yin¦ öljei qutuγ orusituγai.¦                B89: edür¦ [20r] söni-yin čaγ bügüde-dü¦ amuγulang-iyar¦ čenggekü-yin öljei¦ qutuγ orušituγai:¦                C89: edür söni-yin čaγ¦ bügüdede amuγulang-iyar¦ čenggikü-yin öljei¦ qutuγ orusituγai.                Tr. May the good fortune of enjoying peace every hour of the day and night.                 A90:  kemen  ögülegdeküi  degedüs-ün¦  [20v]  jokiyaγsan  delekei-yin¦  ejed-ün  tayilγan-u¦  sudur  neng                olan adas¦ yeketei. erten-eče¦ öljei boluγsaγar irigsen¦                B90:  kemen  ögülegdeküi.  yerü¦  degedüs-ün  jokiyaγsan¦  delekei-yin  ejed-ün¦  tayilγan-u  sudur¦  neng                olan adas yeketei.¦ erten-eče öljei¦ boluγsaγar irigsen¦                C90: kemen¦ öggülegdeküi: yerü degedüs-ün¦ jokiyaγsan delekei-yin ejed-ün¦ tayilaγan-u sudur neng¦                olan adis yeketei erten-¦ eče öljei boluγsaγar¦ irigsen                Recite  this.  The  texts  for  the  worship  of  the  lords  of  the  earth  composed  by  supreme  [lamas]  are                numerous, [providing] many blessings and have been bringing good luck for a long time.                 A91: gebčü čöm töbede-ün¦ kelen-dür böged¦ γajar-un ejed jarim-ud¦ anu ülü uqaqu-i¦ boljusi ügei.                B91: gebčü čöm töbed-ün¦ kele böged. γajarun¦ ejed jarim-ud anu¦ [20v] ülü uqaqu-yi¦ boljuši ügei.                C91: abči čöm¦ [14v] töbed-ün kele böged.¦ γajarun ejed jarim-ud¦ anu ülü uqaqu¦ bolusi ügei                Tr. However, all of them are in Tibetan and there is a risk that some of the lords of places do not                understand them.                                                                78","A92: mön eng-ün¦ mongγolčud učar-i¦ [21r] medekü ügei mongγolčilbaču¦ uγ töbed-yin kele-i¦ ögülkü                bayidal taγalaγdulju¦ učar-yiar mongγol-¦ un kelen-tür yabkital-a¦ neyilelčekü ügei böged¦                B92:  mön¦  eng-ün  mongγolčud¦  medekü  ügei.  mongγol=¦čilabaču.  uγ  töbed-ün¦  öggülkü  bayidal-yi¦                                                                 125                ḍaγaldaγulju učir-iyar¦ mongγol-un kelen-dü¦ yabšital-a  neyilelčekü¦ ügei böged                C92:  mön  eng-ün¦  mongγolčud  medekü  ügei.¦  mongγolčilbaču  uγ  töbed-ün¦  öggülekü  bayidal-i                ḍaγaldaγulju¦ učir-iyar mongγol kelen-dü¦ yabkital-a neyilelčekü ügei¦ böged.                Tr.  Ordinary  Mongols  also  do  not  understand  them.  If  the  texts  are  translated  into  Mongolian                [literally],  then  because  the  way  of  expressing  in  the  Tibetan  original  is  followed,  it  does  not  fit                exactly in the Mongolian language.                 A93: uγ sanaγ-a unir¦ sayitar medeküy-e berkelig¦ sanggi sanabasu mongγol-un¦ delekei-yin ejed-dü                mongγol-¦ un ügeber joriγulju¦ [21v] učar joriγ-yian daγudaju¦ ögülebesü qarin mongγol-un¦ orun-taγan                öljei belig-¦ tei bolbau gekü-yin γadan-a¦                B93: uγ¦ sanaγ-a-yi üner-e¦ sayitur bürin-iyer¦ medeküy-e berkelig¦ šinggi sanabasu mongγol-un¦ [21r]                delekei-yin ejed-tü¦ mongγol-un idege¦ beledčü. mongγol-un¦ ügeber joriγulju¦ učir joriγ-iyan¦ ḍaγudaju                ögülebesü¦ qarin mongγol orun-¦ ḍaγan öljei belig-¦ tei bolbau gekü-yin¦ γadan-a.                C93: sanaγ-a-i üneker¦ sayitur bürin-iyer medeküy-e¦ berkelig šinggi sanabasu¦ mongγolun delekei-yin¦                ejed-tü  mongγolun¦  ügeber  joriγulju  učar¦  joriγ-iyan  ḍaγudaju¦  öggülebesü  qarin¦  [15r]  mongγolun                orun-¦ ḍaγan öljei¦ belegtei bolbau¦ gekü-yin γadan-a¦                Tr. Obviously it is quite difficult to understand the original intention of [the text] well and truthfully.                Therefore, I think that it would be auspicious to the Mongolian land to address the Mongolian lords of                land and to report one’s intentions by Mongolian words.                 A94: eng-ün mongγolčud učar¦ medejü süsüldekü sanaγ-a¦ olumui.                B94: eng-ün mongγol=¦čud učir-yi medejü¦ süsüleldekü sanaγ-a¦ olumu kemekü sanaγ-a¦ šitüjü.                C94: eng-ün mongγolčud¦ učari medejü¦ süjügleltei sanaγ-a olumui¦ kemekü sanaγ-a sitüjü¦                Tr. In this case, also the ordinary Mongols will understand the sense and acquire a pious attitude.                 A95: boγda¦ narun jokiyaγsan¦ sudur-ud bayiri sanaγ-a¦ abču eyin kü¦ ebesigülbei.¦ [22r]                B95: boγda narun¦ [21v] jokiyaγsan sudur-ud-un¦ bayir sanaγ-a-yi abču¦ eyin ebšigülbei:: : ::¦                C95: boγda narun jokiyaγsan¦ sudur-ud-ača bayiri¦ sanaγ-a abču¦ eyin ebsegülbei¦¦                Tr. Guided by this idea and inspired by texts composed by holy lords, I compiled [this text] in this way.                 A96: sarwan mangg’alam.¦ oṃ sayin amuγulang bolqu boltuγai::                B96: ma an γ’a la ma::¦ oṃ ma ni bad me hūṃ¦ hūṃ:: : ::                C96: mangγ’alam¦ oṃ ma nii bad¦ me hūṃ:                Tr. Mangalaṃ. Oṃ maṇi padme hūṃ.                  2.1.2. Msc. D 159-5: Incense Offering to Qangγai [King]                Manuscript description: Pothi format. Russian handmade paper without visible watermarks. 6 fols.                                                                                        th                Size  21.6  x  9.  Highly  professional  brushwriting  typical  for  after  the  mid-19   century  (generally                rounded shapes of letters, short rounded segül).                 Commentary: The Khangai Range (ClMo. Qangγai niruγu), one of the largest mountain ranges in                Mongolia,  characterized  as  a  steppe-forest  area  with  abundant  water  sources  and  rivers  (Orkhon,                Selenge,  Ider,  Tamir,  Chuluut,  Khanui,  Khünüi,  Ongi  etc.)  and  especially  suitable  for  nomadic                pastoralism. The highest and the most sacred peak of the Khangai Range is Otgontenger (4008 or 4021                 125  A word from the colloquial language rare in literary texts, but common in the administrative language of the                      th                late 19  and early 20  century, where it occurs in a variant yabkital-a and corrupted forms jabkital-a, jabsital-a,                                 th                all in this context meaning “precisely, punctiliously”. These forms go back to at least two different verb stems:                yabsiqu “to be plain-hearted, outspoken; to keep repeating over and over” and yaγsiqu “tie or wrap tightly”, “to                do something exactly, precisely” > yaγsital-a “precisely, exactly, punctiliously”, which is the prevalent modern                form (ягштал).                                                             79","126                m),  although itself situated quite far away from the historical political and religious centres of the                Khangai region, but countless mountains were worshipped at the local and interregional level. The                term qangγai is used to describe the livelihood-providing aspect of the landscape in general, even in                geographically quite different regions such as the Altai Range.                      Similar to all other mountains in the Mongolian cultural area, Khangai itself is supposed to be                ruled by local deities possessing power depending on their actual size and importance in the landscape.                Given  the  multitude  of  mountain  peaks  of  the  Khangai  Range,  the  pantheon  of  deities  is  no  less                multifarious and unsystematized. The texts commonly mention the Mighty Khangai King (Qangγai-                yin qan or Qangγai-yin qayiraqan, Tib. Hang ka’i rgyal po, Hang kas lha chen) with a virtually large                retinue of queens (qatun) or female consorts and further tngri-gods, nāga-spirits (luus) etc.                      Previously  published ritual texts dealing with the deities  of the Khangai Range include texts                composed by the first Khalkha incarnations of the two major tulku lineages of the Khangai region,                Zaya Paṇḍita Luvsanprinlei (ClMo. jay-a bandida lubsangperenglei, Tib. Blo bzang ’phrin las, 1642–                1719) and Lamiin Gegeen Luvsandanzanjantsan (ClMo. lama-yin gegen lubsangdanjinjalcan, Tib. Blo                bzang bstan ’dzin rgyal mtshan, 1639–1704). Zaya Paṇḍita’s texts in Tibetan included in his collected                works were carefully described by Krisztina Teleki (2020), who also provided English translations of                five representative texts. Zaya Paṇḍita’s texts as described by Teleki are highly interesting through                their  detailed  colophons  with  explicit  information  on  the  submitters  (mostly  Chinggisid  nobles)  at                whose request the texts were composed and scribes who wrote down the texts. Zaya Paṇḍita’s texts                also frequently mention enumerations of local names (mountains, rivers, and lakes) to specific deities                of which the rituals in question were addressed.                      By  contrast,  the  ritual  text  composed  supposedly  by  Lamiin  Gegeen 127  describes  in  rough                outlines  the  appearance  of  the  “Mighty  Deity,  King  Khangai”  (Tib.  Lha  chen  hang  kas  rgyal  po)                accompanied on the left side by the Mighty Deity of Power (Tib. Dbang gi lha chen hang kas rgyal po)                and on the front  side Fierce Khangai (Tib. Lha chen hang gas drag po) (Сүхбаатар 1999: 81–83,                Teleki 2020: 213–214).                      The present incense offering text displays an extremely simple composition. It consists of three                semi-independent offering prayers, each consisting of a short, standardized description of the offerings,                an  indication  of  the  deity,  followed  by  a  detailed  description  of  his  appearance  and  attributes  and                finished by a standardized request for protection. The text is ended with a dedication of the merit from                this offering to the general well-being. The three deities addressed in the text share some features with                the four deities addressed in the previously mentioned text by Lamiin Gegeen. However, while the                four deities of Lamiin Gegeen’s ritual obviously all belong to the heavenly realm (lha, tngri), in the                anonymous Mongolian version only the first one is defined as tngri, while the second is nāga (klu,                luus,  usually  considered  to  belong  to  the  animal  realm)  and  the  third,  albin(g),  is  supposedly  a                malignant demon converted to Buddhadharma.                      The  locations  where  the  three  deities  reportedly  dwell  are  too  ambiguous  to  be  securely                identified. Öndür Jirγalangtu (Öndör Jargalant) within the Khangai Range is situated in the present                Gurvanbulag sum of Bayankhongor  aimag (3441 m  altitude)  next to  the  lake Köke  Naγur (Khökh                Nuur), which could well  correspond to the Cintāmaṇi-Proliferated-Ocean as the seat of the second                deity. However, a more plausible location could be another lake of the same name, Köke Naγur, also                named Binduriy-a Naγur, situated in Jargalant sum of Bayankhongor aimag, in a valley with a pass                linking the southern and northern slopes of the Khangai Range, the historical site where the regular                gatherings  of the  Jasaγtu  Qan  (Zasagt  Khan)  League  would  take  place.  Not far  from  the  lake, the                contemporary  map  shows  a  hilltop  named  Bayan  Bulagiin  Tag  Uul,  indicating  additionally  the                presence of a spring of water named Bayan Bulag (on the 1970s military map a seasonally drying                stream called Bayan Bulag is indicated on the border of Bayan Bulag and Jargalant sums, occasionally                flowing  into  the  river  Zag),  which  would  correspond  to  the  place  mentioned  with  the  third  deity.                  126  The  Khangai  Range  stretches  from  Tsetsen  Khairkhan  in  the  northwestern  part  of  Zavkhan  aimag  to                Delgerkhangai Mountain (traditionally Inel) in Dundgovi aimag. However, opinions on the exact geographical                extent of the Khangai Range vary. Khan Khökhii in Uvs aimag can be included with equal justification in the                Khangai Range.                127  The Tibetan version together with a modern Mongolian translation published by O. Sükhbaatar (Сүхбаатар                2001: 79–83).                                                             80","Although  the mountain Öndör Jargalant is not recorded on current  maps, two geographically close                hydronyms,  Jargalant  Gol,  the  confluent  with  Khatavch  Gol  (together  with  the  river  flowing  from                Khökh  Nuur  together  forming  the  river  Zag)  on  the  southern  slopes  of  Khangai,  and  Öndör                Jargalantiin Am on the northern slopes (one of seasonal confluents of Urt Terhiin Gol), indicate the                presence of Öndör Jargalant as one of the highest peaks of the adjacent part of the Khangai Range.                The anonymous incense offering thus seems to refer to the most symbolic and sacred landscape of the                former Jasaγtu Qan Ayimaγ.                 Features of deities in the anonymous Mongolian incense offering:                                                                                                128                identification of the   heavenly upāsaka (i.e.   nāga-king (i.e.    Great Albing  Hero                deity                  belonging to the      belonging the animal   with Vajra                                       heavenly realm)       real)                place of residence     High Pleasant         Cintāmaṇi-             Bayan Bulγan of the                                       [Mountain] (Öndür     Proliferated-Ocean     land of γobi[-desert] or                                       Jirγalangtu) of the   (zangdamani            dwelling on the moon                                                                                       129                                       Khangai land          delgerigsen dalai)     (?)                number of faces and                          one face, two arms     one face, [two arms]                arms                body colour            white body                Aspect                 peaceful                                     eyes with a slight                                                                                    expression of anger >                                                                                    fierce ?                right hand             vajra                 big jewel              red lance                left hand              mirror                blue lotus             lasso                adornments and                               blue lotus and seven   gaping mouth,                further anomalies                            snakes on the head,    bared fangs                                                             snake tail in his                                                             backside                Clothes                red khadag                                   chainmail                Shoes                  shagreen shoes                               high-shaft shagreen                                                                                    shoes                means of transport     sandalwood carriage,                         dark brown horse                                       big tigress                                  (saddle decorated with                                                                                    amber,                                                                                    decorated bridle)                related deities (except                      on the front upper side                the general retinue)                         the mother-nāga                                                                       130                Features of deities in the incense offering by Lamiin Gegeen:                 128  Alibang, also aliban, Bur. aľban, Khal. aľwin, “evil demons”, frequently from the retinue of Erlig Nomun                Qaγan, the Lord of the Underworld, mostly wandering from place to place, causing dangerous and infectious                diseases (Birtalan 2001: 939–940). Here the term more closely refers to Tib. btsan, which is a class of local                deities  or  more  precisely  violent  warlike  demons  of  mountains  or  rivers  (a  kind  of  ’dre  demon),  usually                belonging to the prēta realm, also classified as among the eight kinds of gods and spirits (lha srin sde brgyad).                Also, btsan can be “converted” to serve the Buddhadharma and the wellbeing of people by their heroic strength                and abilities, as is obviously the case of the albing here. (Tucci 1980: 164)                129  Γobi/qubi is written here without two dots on the γ. Therefore, both readings qubi and γobi (“desert”) are                possible. However, the reading qubi ayimaγ is hardly understandable, unless interpreted as the epithet of “moon”,                Tib. cha shas sde, ColMo. хувийн аймаг. Compare qubi-yin sang, Tib. cha ger, Skt. kalā-nidhi (Яхонтова 2010:                326, No. 540) “that which shines in crescent parts” (translation by THL/JV).                130  According to the version in Сүхбаатар 2001: 80–83, which is said by O. Sükhbaatar to be his redaction made                upon  two  manuscript  versions,  therefore  it  slightly  differs  from  the  enumeration  of  the  deity’s  features                mentioned by Sükhbaatar in his earlier article (Сүхбаатар 1999: 81–82) based reportedly only on the manuscript                kept in the Department of Language and Literature Library of the Mongolian Academy of Sciences.                                                             81","identification of   Mighty Deity,      Mighty Deity,     Mighty Deity of    Mighty Deity                the deity          King Khangai        Golden Khangai    Power, Khangai     Fierce                                   (yeke tngri yeke    (yeke tngri altan   King (erketen-ü   Khangai                                   qangγai)            qangγai)          yeke tngri qangγai   (yeke tngri                                                                         qaγan)             doγsin                                                                                            qangγai)                place of residence                     on sun platform                      on lotus                                                       adorned with                         (lotus-sun                                                       lotus flowers                        disk) platform                                                                                            (Tib. pad                                                                                            nyi’i gdan la)                number of faces    one face, two arms                                       four arms                and arms                body colour        rays of the rising   golden           ruby               black                                   sun over white                                   snowy mountain                Aspect                                                                      fierce                right hand         five-spoked golden  shining jewel     vajra and iron     axe and                                   vajra                                 hook               hatched                left hand          pot filled with     silver pot filled   lasso            how, arrow,                                   various goods       with jewels                          lasso, quiver                                   leaning on waist                adornments and     robes decorated     adorned with      smiling elegant    beard and                further anomalies   with precious      eight jewels      appearance, leather  eyebrows                                   stones                                armour and helmet  standing up,                                                                                            lower lips                                                                                            pouted,                                                                                            adorned with                                                                                            jewels of                                                                                            burial ground                clothes            robe of heavenly    silken lower                                   materials loosely   garment (sham                                   thrown over the     thabs) belted by                                   shoulders           golden belt                shoes                means of transport                     distinctive       lightning-like dun   armoured                                                       armoured horse    horse,             demon-like                                                                         accompanied by     horse                                                                         hawk and eagle as                                                                         messengers                retinue            accompanied by      several malignant  accompanied by    four goddess                                   garuḍa and vulture  spirits (Tib. dmu,   hawk and eagle as   consorts, four                                                       ClMo. čidkür),    messengers         queens from                                                       evil demons (Tib.                    among the                                                       gnod spyin,                          lords of                                                       ClMo. yaγšas),                       places,                                                       demon-birds and                      further tngri,                                                       owls (Tib. srin                      mangγas,                                                       bya ’ug pa,                          troops of                                                       translated to                        warriors of                                                       ClMo. as                             the eight                                                       mangγas eliy-e)                      groups                                                                    131                                                                                                  132                 131  Mongolian translations according to O. Sükhbaatar.                                                             82","Translation:                [1r] The Incense Offering to Qangγai [King]                [1v]  We  respectfully  offer  the  collection  of  undefiled  offerings  and  torma-sacrifices  perfectly                embodying the virtues of the five [sense] pleasures, arranged with reverence by the goddesses of the                land, to generate pleasure of you, lords of places in three thousand worlds in general, and particularly                the  heavenly  upāsaka  dwelling  on  the  High  Pleasant  [Mountain]  (Öndür  Jirγalangtu)  in  the  land                (ayimaγ) of Qangγai – full of strength, glorious, with white colour of his body, [2r] in very peaceful                aspect, in his right hand holding vajra, in his left [hand] a mirror, head wrapped with a white gauze                khadag, inlaid by the diamond brightness, with sandalwood carriage, with necklace pending down,                with  clothes  made  of  red  gauze  khadag  put  up, 133  a  shoulder-belt 134  beautifully  girded,  [2v]  with                        135                shagreen  shoes put on, riding a big tigress, with various companions as his retinue.                               136                When you enjoy  [those offerings], in whatever I and the others do, whether on the road or at home,                may you remove all negative factors, create all positive factors, and make the gathering of all the good                                       137                swell like a summer lake.  [3r]                We respectfully offer the collection of undefiled offerings and torma-sacrifices perfectly embodying                the  virtues  of  the  five  [sense]  pleasures,  arranged  with  reverence  by  the  goddesses  of  the  land,  to                generate  pleasure  of  you,  lords  of  places  in  three  thousand  worlds  in  general,  and  particularly  the                                                                                                       138                nāga-king dwelling in the Cintāmaṇi-Proliferated-Ocean, the One-with-the-Colour-of-cintāmaṇi  –                                                                                        139                where the blue cintāmaṇi-gems spread, [3v] – on the top of his head blue lotus  symbolized by the                young [blue-green] colour, on his head seven snakes beautifully sticking out, with one face, two arms,                in the right hand holding a big jewel, in the left blue lotus flower, in his backside a snake tail, the                                                                                                         140                whole body sitting squarely. On the front upper side, the mother-nāga, with cintāmaṇi-pendants,                with a snake pushing forward, [4r] the tail of his body and of the snake well squarely settled, in two                hands holding  a  big  jewel  and  blue  lotus  flower,  but  hands  clasped,  sitting  looking  intently  at the                father – as well as of the companions [of the nāga-king].                When you enjoy [those offerings], in whatever I and the others do, whether on the road or at home, [4v]                may you remove all negative factors, create all positive factors, and make the gathering of all the good                swell like a summer lake.                We respectfully offer the collection of undefiled offerings and torma-sacrifices perfectly embodying                the  virtues  of  the  five  [sense]  pleasures,  arranged  with  reverence  by  the  goddesses  of  the  land,  to                generate pleasure of you, lords of places in three thousand worlds in general, and particularly the Great                Albing Hero with Vajra dwelling eternally in Bayan Bulγan of the land (ayimaγ) of γobi[-dessert] – [5r]                with white colour of his body, with one face, with gaping mouth, with bared fangs, both eyes with a                slight expression of anger, in his right hand holding a red lance, in the left a lasso, and dressed in the                chainmail guarding from the enemies’ obstacles, high-shaft shagreen shoes put on, [5v] dark brown                    132  This retinue might alternatively refer to all four deities.                133  The verb used (ögede bol-) is too general and does not allow an exact idea of how the clothes made of khadag                scarf is dressed.                134  Suγubči  büs:  suγubči  links  to  Tib.  mchad  khebs  (Ковалевский  1844:  часть  панцыря  под  мышкою),                “нагрудник”, Engl. “bib” (Roerich 1985: III 139) or to Tib. ga sha (according to Sumatiratna 2018: 171, No.                4528) “necklace, bandoleer, shoulder-belt” (THL/RY), synonymous to stod g.yogs (Sumatiratna) “upper garment,                covering the upper parts” (THL/JV).                135  Saring/sering is unclear, but it is likely to be a nonstandard form of saγarin “shagreen”, made of rough leather                of horse back.                136  The manuscript has joγlaγsan, which seems to be identifiable as jolγaγsan “met (with), greeted (with)”, but                the standard word in this context is joγuγla- “to enjoy, to ingest” (honorifically).                137  In Mongolian jun-u Dalai means lit. “summer ocean”, but the common expression is jun-u naγur “summer                lake”.                138  The word γay-a in čangdamani γay-a-yin öngge is unclear.                139  Udbal < Skt. utpala, identified variously as Nymphaea nouchali var. caerulea (blue lotus, blue water lily) and                Costus  speciosus  (Monier-Williams  1899:  180),  Aquilegia  (Bawden  2010:  378),  Nymphaea  caerulea  and                Meconopsis integrefolius (Сүхбаатар 2014: 21).                140  Jodbang, stand. jodbun “tassel, pendant, appendage”, hanging ornament.                                                             83","141                horse, a saddle made of amber -jewels, the bridle pretty decorated, embellished in a magnificent way                                                               142                and surrounded by companions of the four activities.                When you enjoy [those offerings], in whatever I and the others do, whether on the road or at home,                may you remove all negative factors, create all positive factors and make the gathering of all the good                swell like a summer lake.                At the end of these three incense offerings [recite]: [6r] Thanks to the fact that this source of peace, the                doctrine of the Victorious, will expand in ten directions and the lives of all who hold the doctrine will                            143                be stabilized,  and the might of the benefactors of the doctrine will greatly spread, may all the beings                receive the good fortune of being fed by peace and blessings. Manggalaṃ.                 Transcription                [1r] qangγai-yin ¦sang orušiba.¦ [1v] tabun küsel-yin erdem¦ tegüsügsen čubaral ügei¦ takil baling-yin                čiγulγan-ni¦ delekei-yin okin tngri-ber¦  erkimlen jokiyaju  3 mingγan¦ yirtengčü-yin orudud-yin¦ ejed                yerü kiged ilangγuy-a¦ qangγai-yin ayimaγ-dur¦ öngdür jirγalangtu-dur¦ orusiγsan tngri-yin¦ uubisaγ-a                küčin tegüldür¦  sürü  jibqulang-tu inü¦ biy-e-ü  öngge čaγan¦  [2r] masida  bayasqulang-yin¦  bayidultai                baraγun  mutur-¦  daγan  wačir.  jegün-yier¦  toli-yi  bariγsan  čaγan¦  kib  qadaγ-yiar  terigün¦  neng  144                oruyuγsan erdeni-yin¦ kege sigedketei kiged¦ zangdamani-yin süike-tei¦ altan qoγulubči¦ ungjiγuluγsan.                ulaγan¦ kib qadaγ-un qubčisu-i¦ ögede boluγsan soqubči¦ büs-yi üjeskülengtei-yi¦ [2v] oruyuγsan saring                γutul¦  ögede  boluγsan  böged¦  ölügčin  yeke  baras-i  köleglejü¦  olan  jüil-ün  nökür-iyer¦  küriyelegsen                <čimayi>  bayasqal  egüskeküi-yin¦  tula  bisireküi-yier  sayitur¦  ergübesü  joγlaγsan-ača¦  bi  terigüten                yabuqu  saγuqu¦  yaγun  üiledbečü  qarisilaqu-yin¦  siltaγan  bükün-ni  arilγaγad¦  jokildaqu-yin  siltaγan¦                bügüde-yin bütügegtün¦ sayin čiγulγan bügüde-i¦ jun-u dalai metü arbidqan¦ jokiy-a.¦ [3r] tabun küsel-                yin erdem¦ tegüsügsen čubaral ügei¦ takil belig-yin čiγulγan-ni¦ delekei-yin okin tngri-¦ ber erkimlen                jokiyaju¦  γurban  mingγan  yirtengčü-yin¦  orudud-yin  ejed  yerü¦  kiged  ilangγuy-a¦  zangdamani                delgerigsen  dalai¦  čangdamani  γay-a-yin¦  öngge-tü-tür  orusiγsan¦  luus-yin  qaγan  köke¦  zangdamani                delgerigsen inü¦ [3v] orui-dur udbal¦ nilqai-yin öngge-yier¦ belgedegsen teregün-¦ tegen doluγan moγai¦                üjeskülengtei čoγnuyiγsan¦ nige niγur-tai qoyar mutur-¦ tai. baraγun-yiar yeke erdeni¦ jegün-yier udbal¦                bariγsan böged bögsün¦ biy-e ni mön moγai-yin¦ segül oi laγalaγsan-u¦ biy-e-ü  emün-e degedü eke¦                luus  zangdamani-yin  jodbang-¦  tai  čoγnuyiγsan  moγai¦  [4r]  luγ-a  tegüsügsen  böged¦  biy-e-ü  mön                moγai-yin¦ segül sayitur oi laγlaγsan¦ böged qoyar mutur-daγan¦ yeke erdeni kiged udbal¦ bariγsan-ača                alaγ-a-ban¦  qabsurču  mön  ečege-dür¦  sayitur  qaraju  saγuγsan¦  nökür  luγ-a  seltestei-yi¦  bayasqal                egüskeküi-yin  tula¦  kemekü  teregüten  bisireküi-yier¦  sayitur  ergübesü  joγlaγsan-¦  ača  bi  teregüten                yabuqu¦ saγuqu yaγun üiledbečü¦ [4v] qarsilaqu-yin siltaγan bükün-ni¦ arilγaγad jokildaqu-yin¦ siltaγan                bügüde-yi  bütegegtün-¦  sayin  čiγulγan  bügüde-yi¦  jun-u  dalai  metü  arbidqan¦  jokiy-a.  [birγ-a] tabun                küsel-yin¦  erdem  tegüsügsen  čubaral¦  ügei  takil  baling-yin¦  čiγulγan-ni  delekei-yin  okin¦  tngri-ber                                                                                                        145                erkimlen jokiyaju¦ γurban mingγan yirtengčü-yin¦ orudud-yin ejed yerü¦ kiged ilangγuy-a γobi-yin ¦                ayimaγ-dur  bayan  bolγan¦  [5r]  möngke-dür  orusiγsan¦  yeke  albing  baγatur  wačar-tu¦  biy-e-ü  öngge                ulaγan  nige¦  niγurtai  ama-ban¦  angγayiγsan  böged  soyuban¦  arjayiγsan  qoyar  nidü  inü¦  öčüken                kelingtei-yin yosutai¦ baraγun muturtaγan ulaγan¦ jida kiged. jegün-degen¦ čalma bariγsan-ača¦ dayisun                todqar-ača¦ getülgegči kö-e quyaγ duulγ-a¦ saring γutul urtu türei-¦ tei-yi ögede boluγsan¦ [5v] degedü                mori  qara  küren¦  qašuuru  erdeni-yin  emegel¦  qajaγar  sayiqan-yiar  kegeligsen-i¦  degere  sürüküi-yin                yosun-yiar¦  kegemseglegsen  böged.  dörben¦  üiles-yin  nökür-yier  küriyelegsen¦  čimai-i  bayasqulang                egüskeküi-yin¦  tula  kemekü  teregüten  bisireküi-¦  yier  sayitur  ergübesü¦  jolγaγsan-ača  bi  terigüten¦                yabuqu  saγuqu  yaγun¦  üiledbesü  qarsilaqu-yin¦  siltaγan  bükün-ni  arilγaγad¦  jokildaqu-yin  siltaγan                bügüde-i¦ bütügegtün. sayin čiγulγan¦ bügüde-i jun-u Dalai metü¦ arbidqan jokiy-a. 3 sang-un¦ següldür                tus  amuγulang¦  [6r]  γarqu-yin  orun  ilaγuγsan-u¦  šajin  arban  jüg-dür¦  delgereged  šajin-i  bariγči¦                törülkitün  bügüde-yin¦  ölmei-ni  lingv-a  batudad  146  ¦  šajin-u  öglig-yin  ejen-ü¦  erkeseli  masida                 141  Qašuur obviously refers to Tib. ka su ra (= spos shel) (Sumatiratna 2018: 7, No. 134), in Mongolian also                quba.                142  Dörben üiles, Tib. ’phrin las bzhi, four activities: Tib. zhi pacification, Tib. rgyas enrichment, Tib. dbang                subjugation, Tib. drag wrath (THL/RY).                143  Lit. “the lotus feet of all who hold the doctrine will be fixed”.                144  Instead of -iyen.                145  Or qubi-yin – see the note 126.                146  Stand. batudaγad-                                                             84","delgerigsen-¦  eče  amitan  bügüde¦  amuγulang  buyan-yiar  tejiyegdeküi¦  öljei  qutuγtu¦  boltuγai.¦                mangg’alam-a:: :: ::                  2.1.3. Msc. D 219/1: Incense Offering to Čaγan Aγula                 Manuscript description: Pothi format consisting of concertina folded one-layer paper, 4 fols. Chinese                paper  of  low  quality.  Size  (of  the  folded  format):  12  ×  8.5  cm.  Black  ink  brushwriting.  Close-to-                                                                                                th                                                                                       th                professional scribe corresponding to a longer period of the second part of the 19 , early 20  centuries.                Commentary: The location of Tsagaan Uul (Čaγan Aγula, “White Mountain”) is difficult due to the                commonality of this place name (at least three dozen of Tsagaan Uul are to be find in Mongolia).                However, Tsagaan Uul in the text is more precisely localized to the western side of the Khalkha River                (Khalkhiin gol, Qalq-a-yin γoul). The contemporary map shows Bayan Tsagaan Uul (744 m.) on the                western bank of Khalkhiin Gol, about 10 km south from Ikh Burkhant, where the large stone relief of                Avalokiteśvara  was  constructed  in  1859–1864  by  wang  Togtokhtör  (Toqtaqutörü,  1797–1868).                Togtokhtör  (known  by  his  abbreviated  name  To  wang)  is  famous  for  his  didactic  composition,                initiative  to  educate  his  subjects  and  enlightened  economic  reforms  in  his  banner.  In  the  general                narrative, the motive of To wang was advocating the replacement of the Tibetan liturgy by Mongolian                chanting,  147  but  explicit  documents  were  probably  not  published.  However,  the  existence  of  a                Mongolian version of the local incense offering fits well into this context.                                                                                 148                 Translation:                [1r] The Incense Offering to Čaγan Aγula                                                                  149                                                                                     150                [1v] Oṃ, by the power especially of the Noble-minded  Lord of Subduers,  the great Vajradhara,                                                                                              151                and the root lama, tutelary deity, the three jewels, supreme ḍākinīs, and truthful rishis,  may all the                intentions of good works come down here in this place like a heavy rain. [2r]                The white man, upāsaka, dwelling on the top of magnificent mountain Čaγan aγula on the western                                                                                                 152                side of the Qalq-a River, with turquoise uṣṇīṣa, in order to bring to his power three realms  [having]                on the right a flag, on the left a field-mouse with a treasury fulfilling all necessary intentions, above a                tall blue ācārya riding a whitish-yellow horse, [2v] guarding his land and waters, holding his reins,                with his retinue and tribe – please come to this place!                The large assembly of eight categories [of gods], tngri-gods and nāgas of the white side, [3r] lords of                places together with their retinue, particularly those dwelling in stone cairns (ovoo) of Bayan Quwa [=                Rich  Reddish],  Tümenčoγtu  [=  Splendour  of  Ten  thousand]  and  Bayangdelger  [=  Flourishing                Abundance], please come to this place by your unhindered precious emanation bodies!                Without  delay,  firmly  and  with  cheerful  smiling  face  take  a  seat  on  the  platform  beautifully                constructed from jewels, in this self-established supreme place.                                                                                                         153                We offer to the Great Upāsaka, the lord of place, the offering food of the accumulation of wisdom                and the higher-conducting  [merit] in the real and imagined  [forms], the ocean of drink, the golden                                       154                                                                      155                vase filled by the five sensual pleasures combined with tea, milk and a selection of medicaments,                 147  Баттогтох 2004: 37, Байгалмаа 2007: 46. This opinion appears also in the popular movie about To wang                (Хэцүү ван Тогтохтөр), producer Chimediin Gombo, 1997.                148  The “Association of To wang Studies” (То ван судлалын нийгэмлэг) published in 1999 the volume entitled                Incense Offering to Tsagaan Uul (edited by B. Palam, Палам 1999), which obviously contains another version(s)                of the ritual text, but the book remained inaccessible for us.                149  Tib. blo bzang.                150  Tib. thub dbang.                151  Raši, Tib. drang srong, Skt. ṛṣi ascetic sages who attained magical powers and the power of truthful speech.                152  Γurban orun, Tib. khams gsum, Skt. tridhātu “three realms”: amarmaγ-un orun, Tib. ’dod pa’i khams, Skt.                kāma-dhātu “desire realm”, dürisütü-yin orun, Tib. gzugs khams, Skt. rūpadhātu “form realm”, dürisü ügei-yin                orun, Tib. gzugs med kyi khams, Skt. arūpadhātu “formless realm”.                153  [Belge] bilig-ün čiγulγan, Tib. ye shes kyi tshogs, “accumulation of wisdom”. Here referring to the “imagined”                offerings.                154  Supposedly  abbreviated  from  degedü-yin  qubi  jokilduqu  tabun,  Tib.  gong  ma’i  cha  mthun  lnga,  the  five                factors  that  are  conducive  to  the  upper realms  (THL/RY):  gzugs  kyi  ’dod  chags  “longing  desire  of  the  form                realm”, gzugs med pa’i ’dod chags “longing desire of the formless realm”, rgod pa “mental agitation”, nga rgyal                                                             85","We offer to tngri-gods, nāgas, and lords of places of the white side together with their retinue. [4r]                By this gathering of offerings may you flourish in your power and realize everything that I and the                others wish.                The  smoke  resembling  the  cloud  of  burning  fragrant  offerings  of  pleasant  scents,  juniper  and  the                thousand dhāraṇī will fill the heavenly realm and purify the lord of place, the Great Upāsaka, and his                retinue. [4v]                We purify tngri-gods, nāgas, and lords of places of the white side together with their retinue.                Through their purification, may every hindrance and impurity disappear.                You  shall  not  perform  any  non-peaceful  actions  such  as  breaking  orders, 156  quarrelling  and  other                                157                erroneous actions.  [5r]                Satisfyingly realize all the wishes and tasks [we undertake]!                When  you,  powerful lord of  this  place  with  your retinue,  enjoy  these  five  kinds  of  sense  pleasure                offerings, take action to spread the Buddhadharma.                                    158                May the merciful ones  of this land with their retinue and [5v] the tutelary deities of the white side be                pleased to provide your power.                Suppress the bands of enemies from alien regions and tribes and realize actions which we seek for and                which we need.                Bring good fortune to our homes, extend our lifespan and multiply [6r] our profit.                Rescue us on the way in wilderness, in narrow passages and from rivers and waters. Be helpful.                Get rid of enemies and thieves in difficult places. Protect us from perishing by robbers.                To sum up: Satisfyingly realize all our wishes and needs.                Also the Great Upāsaka, his retinue and the tngri-god of wealth, the lord of treasuries, be pleased to                provide your power.                Graciously provide your magical powers to multiply the precious grain and [other] commodities.                Graciously  provide  your  magical  powers  to  proliferate  the  continuous  rule  of  Buddhadharma  and                           159                government.                The seven attributes of the ruler’s power,  the symbols of the auspicious realm, horse, yak, camel,                                                      160                sheep,  goat,  wish-fulfilling  cow,  armour  and  helmet,  weapons  –  the  adornment  of  heroes,  four                          “egoistic pride”, rmongs pa “deluded ignorance” (Tsepak Rigzin 1993: 37–38, БШСТТ I: 442). Here referring to                the “accumulation of merit” (buyan-u čiγulγan, Tib. bsod nams kyi tshogs) and to the real offerings.                155  Sedkel-iyer qubilγaγsan, lit. “transformed by mind”.                156  This sort of wrongdoing may be understood either as an offence against an order of a political authority, or                against the “retention of Dharma” (Tib. chos kyi gzungs) rule (not to forget and not to transgress any teaching                received from one’s Dharma instructor).                157  Gelig andaγ-a is unclear, gelig might be a corrupted form of kiling “anger”, andaγ-a of andaγu “mistake,                error”, or andaγai “wov, oath”.                158  The  word  qayiraqan  “merciful,  gracious”,  used  here  in  a  partially  obscure  syntactical  context,  is  usually                applied as a honorific address to sacred mountains and their deities.                159  Ijaγur ündüsün nom-un törü corresponding to Tib. rigs rgyud chos srid; ijaγur ündüsü refers to the continuous                transmission  of  the  Buddhadharma  (in  the  religious  sense,  i.e.,  the  ideally  unchangeable  transmission  of  the                teachings within a spiritual lineage) as well as the family lineage (i.e., the transmission of royal power in one                dynasty  without  devastating  political  upheavals).  Nom-un  törü  can  refer  both  to  the  Buddhadharma  as  the                complex system practiced by the saṃgha and the laity within a society, as well as the interconnection of the                “religious” and “secular” rule.                160  Törü-yin doluγan erdeni “Seven state jewels”, old Indian attributes symbolizing the royal power: 1) kürdü,                Tib. ’khor lo rin po che, Skt. cakraratna, “wheel jewel”, 2) čintamani, Tib. nor bur rin po che, Skt. maṇiratna,                “cintāmaṇi jewel”, 3) qatun, Tib. btsun mor in po che, Skt. mahiṣīratna, “queen”, 4) tüsimel, Tib. blon po rin po                che,  Skt.  mantrīratna,  “minister”,  5)  čerig-ün  noyan,  Tib.  dmag  dpon  rin  po  che,  Skt.  senāpatiratna,  “army                commander”, 6) jaγan, Tib. glang po rin po che, Skt. hastiratna, “elephant”, 7) morin, Tib. rta mchog rin po che,                Skt. parmaśvaratna, “horse” (ВШСТТ II: 316–317).                                                             86","162                            161                continents of  the Mount Sumeru. Sun, Moon, kalpavṛkṣa tree, the completeness  of material and                vital world,  summon all their blessings! [7v]                          163                Purify the monastic discipline of the monk community and help the married [laymen] to live by the                manners of those of the noble birth.                The lords and rulers may support the subordinates in accordance with the rules. Graciously let them all                eternally rejoice.                The lord of place, the merciful, together with his retinue, be pleased to become guard in day and sentry                in night and protect [us] by shading by your body, and graciously provide all the good and the self-                established accomplishments.                 Transcription:                [1r] čaγan aγula-yin sang sudur orušiba:¦ [1v] oṃ sayin oyun-tu¦ čidaγči-yin erketü yeke¦ wačar Dar-a                teregüten ijaγur¦ ündüsün-ü blam-a yidam γurban¦ čuqaγ degedü daginis ba.¦ ünen raši narun küčün-                iyer¦ edüge egün-dür sayin buyan-u¦ küsel bükün-i yeke quračilan¦ baγulγ-a qalq-a γoul-yin baraγun¦                [2r] jüg-ün yeke jibqulang-tu¦ čaγan aγula-yin orgil-taki¦ orusiγsan ubaši čaγan kümün¦ ogyu üsnir-tü                γurban  orun¦  erke-dür-iyen  quriyaqui-yin  tula¦  baraγun-a  dadar.  jegün-e  keriglekü¦  küsel  bükün-i                qangγaγči sang-tu¦ morin quluγan-a. degedü širaγ-a¦ morin-iyan kölüglegsen orun dalai-¦ [2v] yuuγan                sakiγuluγsan jiluγu-a-iyan¦ bariγsan öngdür köke azar¦ terigüten nökür-ün čiγulγan ömüg¦ luγ-a selte                ene orun-dur irigtün.¦ bayan  quwa  tümenčoγtu  kiged¦  bayangdelger  obuγ-a terigüten ene  orun-¦  dur                orusiγsan delgerenggüi-yin¦ čiγulγan naiman ayimaγ ba. čaγan¦ jüg-ün tngri luus delekei-yin¦ [3r] ejen                nökür  selte  nuγud  türbel¦  ügei  erdeni  qubilγan-iyar  <ene  orun-dur>  irigtün¦  ülü  udan  öb[e]süben                bütügsen¦ degedü orun egün-dür erdeni-iyer¦ üjeskülengtü bayiγuluγsan tabčan-¦ dur bayasqulang-un                mišiyenggüi-yin¦  čarai  luγ-a  selte  batuda  orusiγtun¦  bodatai  beledkegsen  kiged  sedkel-¦  iyer                qubilγaγsan bilig-ün čiγul[γan]¦ [3v] ba. degedü-yin jokildaqu-yin¦ zai kiged čai ba. süü kiged¦ eme-ün                deg[e]ji  luγ-a  nayiraγuluγsan¦  küsel-ün  tabun  erdem  luγ-a  tegüldür¦  altan  qomq-a  umdaγan-u  Dalai                egün-¦ iyer delekei-yin ejen yeke ubši¦ nökür selte-i takimui. čaγan¦ jüg-ün tngri luus delekei-yin ejen¦                nökür  selte-i  takimui.  takil-un¦  [4r]  čiγulγan  ene-ber  erketü  delgereged¦  bi  terigüten  sanaγsan  tus                bükün-i¦ bütügen jokiyaγtun. sayiqan ünür-tü¦ küji-ü jüil sang-un zai mingγan¦ toγtaγal-un čiγulγan-u                šitaγaγsan¦ egülün metü utaγ-a-iyar¦ oγtarγui-yin orun-i¦ dügürgejü delekei-yin ejen¦ yeke ubsi nökür                selten-i¦  [4v]  ariγul[a]mui.  čaγan  jüg-ün¦  tngri  luus  del[e]kii-yin  ejen¦  nökür  seltes:  ariγul[a]mui.¦                                                                                                        164                ariγuluγsan-iyar  tüidtüger¦  bujar  yaγuu  bui  bögesü¦  arilqu  boltuγai.  jarliγ¦  tasulqu  ba  qaraγučaqu ¦                teregüten  amurli[ng]γui  kiged¦  oγtu  gelig  andaγ-a  buu¦  [5r]  jokiy-a.  küsegsen  tus-i¦  sedkelčilen                bütügeged üiles-i¦ jokiy-a. ene orun-u del[e]kii-yin¦ erketü ejen nökür nuγud ber¦ küselün erdem tabun                jüil¦  takil  egüni  joγuγl[a]γad  burqan-u¦  šajin-i  delgeregül[ü]ged  üiles-i¦  jokiyaγtun.  ene  orun-u                del[e]kii-¦  eče  qayirqan  nökür  selten-i¦  [5v]  nuγud  čaγan  jüg-ün¦  sakiγulsun  mön  taγalan  erk[e]šin¦                soyurq-a.  činadu  dayisun-u¦  ayimaγ  ömüg-ün  čiγulγan-i¦  daruγadaγ[a]d  egerel  keregleküi¦  luγ-a                tegülder üiles (-iyen)¦ jokiyaγtun. orun gertür¦ öljei qutuγ orušiγad¦ nasu uratudq[a]γad oldubür¦ [6r]                delgeregül. keger-e ayan-¦ du jam-un qabč[a]γ[a]i γoul¦ usun-eče getülge tus-i¦ bütüge. berke γajar-dur¦                dayisun  qulγ[a]i  γačaγa-a¦  degereme-e-ü  könügel-i  sakiγul¦  tobčilbasu  sanaγsan  kereg-i¦  sedkelčilen                bütügen jokiyaγtun.¦ busu basa yeke  ubsi  nökür¦  [6v]  selten  nuγud  ed-yin tngri¦ sang-yin  ejen mön                taγal[a]γdan¦  erk[e]sin  soyurq-a.  erdeni-yin¦  ür-e  tariy-a  ed-i  delgereküi-yin¦  sidi-i  örüšiy-e.  ijaγur¦                                    165                ündüsün nomun törü-i  ¦ delgereküi-yin s[i]di-i örüšiy-e¦ qan törü doluγan jüil¦ öljei qutuγ-un ayimaγ¦                [7r]  temdege.  mori  sarulaγ  temege¦  qoni  yamaγ-a  küsel  qangγaγči¦  üniy-e  kiged.  quyaγ¦  daγulγ-a                j[e]bseg baγ[a]tud-un¦ čimge. sümbür aγula-yin¦ dörben tib naran saran¦ γalbarw[a]sun modun ba sab¦                šim-e  qotala  čiγulγan¦  bügüde-i  kisig-yin  ir[e]kül-e¦  [7v]  orun  egüni  166  toyid  ayimaγ¦  w[i]n[a]i                šaγš[a]bad-i ariγudqan¦ gergei-ten nuγud-i degedü¦ törülkiten-ü yabudal-iyar¦ amiduraγul. ejen noyad                nuγud¦  ber  albatu  irgen-i  nomčilan¦  tedkü  qotalan  čiγulγan  čuqaγ¦  nasuda  čenggeküi-dür  örüsiy-e¦                 161  Actually “around” the mythical Mount Sumeru/Meru.                162  Qotala čiγulγan (lit. “complete assembly”, Tib. phun tshogs, abbreviated from phun sum tshogs possessed of                the three: grace, glory and wealth, i.e., all that could be desired (Das 1902: 825), can be translated according to                the context by various expressions as “excellency, perfection, completeness, marvel ...” (or relevant adjectives).                163  Saba sim-e, Tib. gnod bcud, “vessel and its contents”, the world and its inhabitants.                164  Stand. qarγučaqu.                165  Inserted <ayusi>, exact intended position of this word unclear.                166  On the left side of the word by a later handwritten <tabun>.                                                             87","del[e]kii-yin ejen qayiraqan¦ [8r] nökür selte-iyer edür¦ qariγul bolun söni sakiγul¦ bolun bey-e luγ-a                següderečilen¦ sakiγ[a]d. sayin čiγulγan¦ öbes[ü]ben bütügeküi-yi sidi-i¦ qayiralan soyurq-a::                  2.1.4. Msc. D 219/2: Incense Offering of Boγda Mountain                 Manuscript description: Pothi format consisting of concertina folded one-layer paper, 4 fols. Chinese                paper of low quality. Size (of the folded format): 11.7 × 5.7 cm. Black ink brushwriting. Close-to-                                                                                                th                                                                                       th                professional scribe corresponding to a longer period of the second part of the 19 , early 20  centuries.                 Commentary:  Bogd  Khan  Mountain,  situated  to  the  south  of  the  present  Ulaanbaatar  and  the                historical location of Yeke Küriy-e monastery, has been venerated at least since the period of the First                                                   th                Jebtsundamba Zanabazar in the late 17  century, supposedly based on an even earlier tradition. The                honorific title Boγda (“holy lord, saint”) is variously attributed to the relation of the mountain with                              167                Chinggis Khan,  whose belongings were later kept in small temple (qural, “assembly”) at Tsetsee                Gün Peak (the highest point) of the Boγda Mountain (Teleki 2011: 259), or to the visit of the Second                Jebtsundamba Khutugtu (1724–1757, Jebtsundamba Khutugtus were also titled as boγda; Dulam 2004:                74–76, Teleki 2011: 259). By 1778, on the initiative of qošoi čin wang efu Sanjayidorji in the function                of the Imperial Resident in Yeke Küriy-e (1771–1778) and his son Yündendorji (following his father                in the function of the Imperial Resident after his death in 1778), the Qing Emperor approved annual                officially  funded  worship  ceremonies  at  Boγda  Mountain.  The  initiative  continued  by  Yündendorj                throughout his term of office leading to similar declaration of protected sacred areas Khentii Khan                Mountain in 1797 and Otgontenger Mountain in 1818. In the monastic tradition of Yeke Küriy-e, the                Bogd Khan Mountain represented one of the four holy mountains surrounding the plain around the                confluence  of  Tuul  and  Selbe  Rivers,  where  Yeke  Küriy-e  settled  down  after  the  1770s  (having                already repeatedly lodged in this area earlier; Дүгэрсүрэн 1999: 26–27).                      In  the period  of  the  Autonomous  government  in  Mongolia,  the  official  worship  of  the  three                sacred  mountains  was  continued  by  the  Mongolian government  and  formalized  in  the  Code  of  the                Mongolian state established by the Supreme Order (Jarliγ-iyar toγtaγaγsan mongγol ulus-un qauli jüil-                ün bičig, chap. 32; Батсайхан 1995: 131–133). Many archival documents illustrate the administrative                                              168                preparations of the annual rituals.                      The first ritual texts addressed to the sacred mountains of the usual seat of (then not yet settled)                Yeke Küriy-e were composed prior to 1778. The first known incense and beverage offering text (Tib.                bsang gser skyems) was authored by Raden khanchen Agwaanprinleijamts (Tib. rwa sgreng mkhan                chen ngag dbang ’phrin las rgya mtsho) supposedly during the lifetime of the Second Jebtsundamba.                      The official offerings were organized at the top of Bogd Khan Mountain twice a year, in the                Qing  period  reportedly  in  the  spring  performed  in  the  presence  of  the  Manchu  amban  (imperial                resident) and in the autumn in the presence of the Mongol amban of Yeke Küriy-e (Teleki 2011: 259).                Besides these main offerings, further rituals were performed in the temple at Tsetsee Gün Peak and                other  sacred  places  of  the  mountain  range,  particularly  on  Dünjingarav  peak  and  supposedly  by                individual units of Yeke Küriy-e monastery.                      O.  Sükhbaatar  (Сүхбаатар  2001)  published  the  following  ritual  texts  related  to  Bogd  Khan                Mountain:                a) A blockprint collection of Tibetan ritual texts to individual four mountains around Yeke Küriy-e.                The individual  texts are of various authorship and origin and bear their own colophons. The Bogd                Khan Mountain is represented by the Petition-Offering to Khan Uul (Tib. khang o la’i gsol mchod                                                                              th                bzhugs  so),  which  in  its  colophon  places  its  origin  in  the  late  18   century,  when  Jebtsundamba                Khutugtu “the Dharma chariot-leader of the north” requested the Fourth Panchen Lama (1781–1854;                blo bzang dpal ldan bstan pa'i nyi ma phyogs las rnam rgyal) to compose the ritual text to Khan Uul.                 167  According to a legend, Chinggis Khan with his companions arrived at the site of the present-day Ulaanbaatar                (originally named Khun chuluunii khonkhor) and conferred names to all the four holy mountains: Bogd Khan to                the south, Chingeltei to the north, Songinokhairkhan to the west, Bayanzürkh to the east.                168  Quotations of archive sources documenting the rituals on the Bogd Khan Mountain can be found in several                popular and scholarly works together with descriptions of their organization, particularly Дашзэгвэ 1992: 13–17,                Дулам 2004: 75–81.                                                             88","Panchen  Lama  answered  by  composing  the  present  petition-offering.  Dashzegve  (Дашзэгвэ  1992:                   169                12)  mentions, regarding this version, that in fact it was Yündendorj, who sent gifts to the Fourth                Panchen  Lama  requesting  the  composition  of  the  text  shortly  after  the  imperial  authorization  to                officialise the cult of the mountain.                Text of the colophon according to the edition by Soronzonbold (Соронзонболд 2018: 183–184) with                variant readings in the blockprint published by Sükhbaatar (Сүхбаатар 2001: 104):                                                          170                … ces khang o la’i gsol mchod ’di lta bu zhes  dgos zhes thub bstan yongs rdzogs kyi mnga‘ bdag                                                                                            172                                      171                byang phyogs shing rta’i  srol ’byed khal kha rje btsun dam pa rin che’i bkas bskul  ma mdzad pa                bzhin/ ’jam dpal gshin rje’i gshed kyi rnal ’byor ba/ šākya’i dge slong blo bzang dpal ldan bstan pa’i                nyi ma khyogs las rnam rgyal dpal bzang pos dwang pa chen pos g.yar khral tsam du bgyis pa’o//                b)  The  Method  of  Presenting  Beverage  Libation  to  the  Tutelary  Deity  Dünjingarav  (“White  Nāga                King”) Pleasing Five Senses (pho lha dung skyong dkar po la gser skyems ’bul tshul dbang po dgyes                byed  ces  bya  ba  bzhugs  so)  according  to  its  colophon  composed  by  Khanchen  khuvilgaan                Agvaanprinleijamts 173  (mkhan  sprul  ming  ’dzin  ngag  dbang  ’phrin  las  rgya  mtsho)  –  from  other                colophons known as Raden Yangön khuvilgaan (rwa sgreng yang dgon pa’i sprul ming ’dzin) – on                request of the ascetic gelüng/gelen (bya bral pa dge slong) Lubsangnamjil (ColMo. Luvsannamjil, Tib.                                    174                blo bzang rnam rgyal).  This is probably the earliest known offering text to the Bogd Khan Mountain.                c) Incense Offering to the Four Mountains – Local Deities of Yeke Küriy-e (Tib. hu ri chen mo’i yul                lha  ri bzhi’i  bsangs ’bul bzhug  so). A short text of two pages related to all  four sacred mountains                around Yeke Küriy-e composed by hermit (ri khrod pa) Lubsang (ColMo. Luvsan, Tib. blo bzang). A                manuscript version published by Сүхбаатар 2001: 102.                d) Khamba lama of Yeke Küriy-e Aγwangqayidub (ColMo. Agvaankhaidav) (1779–1838) composed                another  Petition-Offering  to  Dünjingarav  Tutelary  Deity  (pho  lha  dung  skyong  dkar  po  la  gsol                       175                mchod)  according to N. Dashzegve (Дашзэгвэ 1992: 12).                e)  Čorji/tsorj  (Tib.  chos  rje,  “Dharma  master”)  Aγwangčering  (ColMo.  Agvaantseren)  composed                Petition-Offering to Khan Uul (Tibetan title unknown)  according to N. Dashzegve (Дашзэгвэ 1992:                                                                176                12) and translated it himself to Mongolian (Дашзэгвэ 1992: 12).                 It  is  also  possible  that  the  present  ritual  text  refers  to  a  different  Bogd  Uul  in  another  place  in                Mongolia, but the text does not allow a more precise identification except for the mention of the Dasi                γ’amon (supposedly  Dasigoman)  assembly,  but  we  could  not  find  any  historical  monastery  of  this                name in the vicinity of the existing Bogd Uul sites in the Khalkha area.                 Translation:                [1r] Incense Offering of Boγda Mountain                [1v] oṃ ā hūṃ                Who raised the precepts by the second root lama Badma Dondobiran together with his companions in                chainmail, come quickly to this place.                Enjoy the accumulation of the outer, inner [2r] and secret offerings.                I offer to you and your companions in chainmail this golden sea of the golden drink mixed from the                benefits of land, properly distilled according to the taste of powerful tngri-gods and blessed to become                nectar.                    169  Dashzegve mentions that the text composed by Panchen Lama was The Incense and Beverage Offerings to                Dünjingarav, but obviously it is the text included in the blockprint.                170  Var. zheg.                171  Var. sta’i.                172  Var. bsgrul.                173  Some of the following names are transcribed from the Modern Mongolian due to the lack of trustful sources                for the ClMo. forms.                174  The text is edited in Tibetan original together with a Mongolian translation in Соронзонболд 2018: 184, 192                without mentioning the source.                175  Полха-дүнжингаравын солчдод.                176  Хаан уулын солчдод.                                                             89","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","Transcription:                [1r] boγda aγula-yin sang¦ [1v] oṃ ā hūṃ.¦ badma dondobiran¦ qoyaduγar ijaγur¦ üngdüsün-ü blam-a-                yin¦  jariliγ-yi  mangdaγulaγsan¦  sa  quyaγtu  nökür¦  luγ-a  seltesti¦  orun  egün-tür¦  türgen  ajiraγ[...]¦                γadaγadu  dotuγ[...]¦  [2r]  niγuča  takil-un¦  čiγulγan-i  edeger-i¦  joγuγlan  γajar-un¦  ür-e  šime-yi                nayira=¦γulaγsan  altan¦  umdaγan-i¦  erkim  tngri-yin  ama-un¦  nayiraltu-bar  maši¦  bürkeji  aršiyan-tur¦                adistalan altan¦ [2v] dalai egüni sa¦ quyaγtu nökür¦ luγ-a seltes-tür¦ ergümüi qotala¦ tegüs sayiqan ünür-¦                tü tngri kümün-i¦ ariγun jai nuγud¦ belge bilig-ün ürečilengtü γal-¦ iyar mašida¦ [3r] šitaγaγsan utaγan-                ni¦ egüles tngri-yin¦ orun bükün-i <oγuγata>¦ tegüsügsen-iyer¦ se quyaγtu yeke¦ qaγan nökür seltes-i¦                ariγulmui naiman¦ γajar-un erke bayalaγ¦ γurban niγuča-yin¦ [3v] ilbi qubilγan-u¦ büjige ali omuγtu-¦                yin üjegdel yambar=¦čilan urγuγsan-¦ ača edüge egün-¦ tür šajin-i¦ sakiγči sa quyaγtu-¦ yin beyen-tür¦                urγuγsan yeke¦ [4r] dayisun tngri čima=¦dur mörgümüi¦ čoγ tegüs Daši¦ γ’amun qural-yi¦ sakin aburan¦                alγasal  ügei¦ nom-u  učiral¦  delgeregülküi  kiged¦  baγši  šabi¦  [4v]  naiman ayimaγ¦  seltes  nom[-]luγ-a¦                jokildaqu-yin¦ sanaγsan kereg¦ qočiral ügei¦ öbesben büteküi-¦ yin üiles-yi¦ jokiy-a:¦ mangγ’alam                  2.1.5. Msc. D 45: Incense Offering to the Galshar Mountain                Manuscript description: Pothi format. Only 3 fols. of extremely thin Chinese paper, originally folded                as concertina. Size (of the folded page: 12,7 x 6,3. Highly professional brushwriting of miniature size,                slightly imitating printed letter forms, but generally without distinctive characteristics due to the small                size of the script.                Commentary: The author of the text is Erdeni mergen bandida Čoyisangdangjinbalsambuu. We did                not find exact data on this lama, but he was supposedly a previous incarnation of the famous Artiin                mergen  bandida  Jamiyandambiinyam  (1896–1962)  born  in  Bisireltü  jasaγ-un  qosiγu  of  the  Setsen                Khan  League  (Sečen  qan  ayimaγ),  commonly  known  as  Khardal  beisiin  khoshuu.     186                Jamiyandambiinyam  is  variously  mentioned  as  the  third  (Цэдэндамба  2009:  765)  or  seventh                incarnation  of  Erdeni  mergen  bandida  (Цэдэндамба  2009:  141). 187  The  largest  monastery  of  the                banner  was  Galshariin  khiid  (also  known  as  Khujirtiin  khiid),  with  the  Tibetan  name                Gandanshadavdarjaalin (ColMo. pronunciation). The monastery was founded in 1846 and gradually                grew into a large monastic centre with 500–1000 monks, dozens of high-degree lamas and  several                branch  assemblies  accros  the  whole  banner. 188  A  special  assembly  of  Artiin  mergen  bandida  was                founded during the lifetime of Jamiyandambiinyam (Цэдэндамба 2009: 765).                      The ritual text was supposedly regularly used during the annual offerings at Galshar Mountain                and seems to be have been transmitted locally. A text almost identical to our copy was published (in                Cyrillic) by the Documentation of Mongolian Monasteries Project as recorded during the field work in                            189                Galshar sum.                 Translation:                [1r] Incense Offering to the Qaršara Mountain                [1v] “Ah, [descending] from the supreme good place called G’ala Šara                  186  In 1920, he married and left the monastery. Arrested in 1937, he managed to escape to Inner Mongolia, but                returned after 3 years and was arrested again for 11 years. Released from prison in 1956, lived in Galshar sum as                a herdsman. He became famous as a breeder and trainer of fast horses (uyaach) (Цэдэндамба 2009: 141).                187   L.  Chuluunbaatar  (Чулуунбаатар  2007:  29–30)  considers  the  Seventh  Artiin  erdene  mergen  bandid                reincarnation of the sixth incarnation of Bambar khuvilgaan. However, Bambar khuvilgaan did not belong to the                Setsen Khan League (ClMo. Sečen qan ayimaγ) but to the Tüsheet Khan League (ClMo. Tüsiyetü qan ayimaγ)                (present-day Sergelen sum of Töv aimag), where he had his own monastery known as Bambar Erdene lamiin                khüree. In addition, the Seventh Bambar Erdene khuvilgaan Tsevegmed (1920–1937) was definitely a different                person  from  the  Seventh Artiin  erdene  mergen bandid Jamiyandambiinyam (names and titles are transcribed                from ColMo. due to the Modern Mongolian source in Cyrillic).                188     https://www.mongoliantemples.org/en/component/domm/1806?view=oldtempleen   (04.08.2021),                Цэдэндамба 2009: 767, Банзрагч \& Сайнхүү 2004: 79 according to a document in the National Archives of                Mongolia, ФА-3, д-1, хн-1121.                189         https://www.mongoliantemples.org/ampdfs/%D0%A5%D0%AD%D0%93%D0%9B_055_AM.pdf                (04.08.2021).                                                             91","190                riding a stag flying three thousand [miles? ] in a moment,                [you], nāga-king of dark-brown colour, with one face, two arms,                in his right hand holding precious rosary made of pure clear crystals                left hand triggering a rain of specially coveted gems                wearing a hat of the high office                with gentle graceful appearance                sitting in the equanimous cross-legged position                riding a red deer,                surrounded by retinue of lords of many places                in number of hundreds of thousands                all being the real emanation body of Γ’ala nāgarāja.                all the assemblies to transform the transformation offerings                we invite you today promptly to this supreme place.”                [Prepare] imagined and real [2r] outer and inner offering gifts                                               191                                                                     192                milk spirit, three white substances,  three tasty substances,  six good substances,  the genuine silk                                                                                          193                of five colours, various types of nāga-medicaments,                as the inner food and beverages [prepare] dishes that are pleasant to digest, have a good appearance                and are nutritious,                everything that provides an unspoiled peace.                                                                       194                [and saying] oṃ ā huṃ turn them over through samādhimudrā                and purify them by flame and offer them to the multitude of deities and their retinue.                “When you, guests, enjoy the food and become satisfied, for all of us, teachers, disciples together with                our retinues calm all real external and internal hardships and inconveniences without omitting even a                single one, and create conditions to make everything favourable.                Whichever place or direction we go or [2v] wherever we live,                send us off on return and welcome us on arrival.                In the dark night be our guard, in the clear day be our protector,                pacify everyone who harms us,                create conditions so that everything is favourable.                Send rain upon our surrounding countryside,                always help people by giving good growth to fruit and grain,                calm down severe diseases, zud-calamities, quarrels, and fights.                Accomplish all the affairs we intent according [our] ideas.                                           195                Completely meet all entrusted  affairs.                Guests, everyone, return to your own place!”                This  petition-prayer  to  Qaršara  and  the  presenting  of  offerings  [composed  by  ?]  Erdeni  mergen                bandida Čoyisangdangjinbalsanbuu and written down free of mistakes. [3v]                manggalaṃ                oṃ maṇi padme hūṃ                May auspiciousness flourish!                    190  The unit of length is not specified.                191  Γurban čaγan, Tib. dkar gsum, three white: taraγ, Tib. zho, “yogurt (tarag)”, süü, Tib. o ma, “milk”, tosu, Tib.                mar, “butter”.                192  Γurban  amtatu,  also  γurban  amtaliγ/amtatan,  Tib.  mngar  gsum,  “three  tasty”:  sikir,  Tib.  ka  ra,  “sugar”,                buram, Tib. bu ram, “muscovado”, Tib. sbrang rtsi, “honey”.                193  Jirγuγan sayin, Tib. sman bzang po drug, “six good medicines” (further only in Tibetan): cu gang, “bamboo-                manna”,  gur  gum,  “saffron”,  li  shi,  “clove”,  dzā  ti,  “nutmeg”,  sug  smel/sug  mel,  “lesser  cardamon  (elettaria                cardamomum)”, ka ko la, “cardamon” (Chinese cardamom, Amomum medium) (БШСТТ II: 532, Tsepak Rigzin                1993: 209).                194  Sam[a]di-yin  mutur,  Skt.  samādhimudrā  also  known  as  dhyānamudrā,  “meditation  mudra,  gesture  of                meditation”.                195  Qatangγadqaqu, Tib. gtad ba, “to aim, focus, direct towards, entrust” (Sumatiratna 2018: 497, No. 13845                translates by one more synonym daγadqaqu “to entrust for protection”.                                                             92","Transcription:                [1r] ay-a g’ala šara kemekü degedü sayin                orun-ača aγšin jaγur-a γurban                mingγan-i nisügči buγu-a-yin deger-e                amuγulangtu luus-un qan küren                öngge-tü <nigen> niγur qoyar mutur-tai.                ariγun tungγalaγ šil erdeni-yin erke-i                bariγad mutur-a bariju ongča küsegsen                erdeni-yin qur-a-i jegün mutur-iyar baγulγan                                196                                                  197                orui-dur yambutu  malaγ-a asaγaγad                       198                                      199                döligen  γungqulzaγsan  bayidal-tai oγtu                ködülbüri ügei saγarmaγ jabilal-yiar                qaliγun buγu-a-i kölgelegsen olan γazar-                un ezed bum toγatan-yiar tan-dur                nökürlen küriyelegsen qotalaγar ču γ’ala                naγ’arangza-yin qubilγan maγad mön                qubilγan takil-i qubilγaγči-yin čiγulγan                nuγud bügüde-i qurdun-a degedü orun                egündür ene edür urin jalγaγad                qubilγaju sedkil-yier bodutai beledkegsen                [1v] γadaγadu dotuγadu baling  takil-luγ-a                                           200                šim-e-yin süü γurban čaγan γurban                amtatu jirγuγan sayin kiged silγadaγ                tabun öngge-yin toraγ-a eldeb jüil luus-                un em ba šinggeküy-e jokistai dotuγadu-yin                idüge  umdaγ-a nidün-ü üzegdel terigüten                     201                šin-e sayiqan joγuγ idege čubural ügei                amuγulang-yi öggügči nuγud-yi                oṃ ā huṃ:: ::                luγ-a samadi-yin mutur-iyar urbaγulju                jali-bar ariγudqaγad nökür selte-de                ergümüi. ulam-iyar jočid nuγud                joγuγlaju qangγaqu boluγsan-ača učiral                lablaγayitu ba bürün baγsi šabi nökür                seltes-ün γadaγadu dotuγadu bodutai                qaršilaγči ülü jokilduγad nuγud-yi                γaγča-yi ču üligel ügei amurliγuluγad                dayaγar jokilduqu-yin siltaγan-ni                bütüge. γajar jüg qamiγ-a odqu                [2r] kiged alin-dur saγubaču biden-dür γada[γsi]                odqu-yin kürgegül kiged dotuγši irikü-                yin uγtuγul bolun jokiy-a. qarangγui söni                manaqu boluγad gegen edür qaraγul-dan                qarsilaγči bükün-i amurliγulju qamuγ                jokildaqu-yin nöküčel-yi bütege. qamiy-a-tu                                                202                yirtenčü egün-dür qur-a usu-i čaγan -                tuni baγulγaγad qayirtu jimes tariy-a-yi                  196  Stand. yangbatu.                197  Asaγaqu, honorific expression “to dress”.                198  Stand. dölügen.                199  Stand. γungqaljaγsan.                200  Written belig, but supposedly baling is intended.                201  Stand. idege.                202  Instead of the intended čaγ, which is inserted interlinearly by a later hand.                                                             93","nasuda sayidqaqu böged amitan-dur qataγu                ebedčin kiged jud ba keregül temečel-yi                amurliγulju qamuγ küsegsen kereg-üd                sedkelčilen bütügekü kiged qatangγadqaju                jakiγsan üiles-i qočurli ügei bütegen                jokiy-a. qariyatu öber öber-ün orun-                [d]aγan jočid nuγud ajiran ayilad-                ā kemen qaršara-dur jalbaraju takil                ergükü egüni erdeni mergen bandida                čoyisangdanjinbalsambuu ber jegüden-dür                [γa]γča endegürel ügei bičibei::                [2v] mangγ’alam::                oṃ mā ni baD mi hūṃ                sayin buyan delgerekü boltuγai                                                              Figure 6: Mr. N. Bökhsuuri, a bearer of the oral tradition of rituals among Zakhchins, Üyench sum,                Khovd aimag, chapter 1.9.2. (Ondřej Srba, 2014)                                                                        94","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                < 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","204                achievement  of buddhahood,  the medicine  sādhana  is  instead  aimed at  coercing  the  deity (as an                enlightened being with whom the practitioner (yogī) identifies during the tantric ceremony) to act for a                defined benefit of sentient beings, here specifically to prevent or stop the smallpox.                      The present Mongolian text was adapted from a sādhana composed by Panchen Lama Lobzang                Chokyi Gyeltsen (blo bzang chos kyi rgyal mtshan). Lobzang Chokyi Gyeltsen (1567/1570–1662) was                given the title of Paṇchen Lama following the ascent of the Fifth Dalai Lama as the theocratic ruler of                                                                                                205                Tibet in 1641. Chokyi Gyeltsen is either listed as the First or the Fourth Paṇchen Lama.  His close                contacts with the Mongols during the civil war period and his role as preceptor of several Mongolian                eminent lamas supported the influence of his works in Mongolia, which started to be translated at the                turn of the eighteenth century at the latest.                      The Tibetan original is included in the collected works of Lobzang Chokyi Gyeltsen (paṇ chen                blo  bzang chos kyi rgyal mtshan gyi  gsung ʼbum). The author compared versions of the xylograph                                                                                                207                                                      206                edition from the Tashi Lhunpo woodblocks  and the modern edition published in Peking.                      Within the gsung ʼbum, the present text is included in a collection of 169 mostly ritual shorter                texts entitled Arranged Collected Instructions of the Great Omniscient Panchen (paN chen thams cad                                                                                                          th                mkhyen pa chen poʼi gsung thor bu pa phyogs gcig tu bsdebs pa), the present text representing the 64                            208                composition.  The title of the Tibetan text  is The Excellent Sādhana  Protecting Against  Smallpox                (ʼbrum nad bsrung baʼi mchog tu gyur pa sna tshogs yum gyi sgrub thabs).                                                                                  209                      As far as the available catalogues state, the collection Arranged Collected Instructions of the                Great  Omniscient  Panchen  exists  in  a  complete  Mongolian  translation,  but  solely  as  a  single                manuscript version kept in the Library of the Inner Mongolia Normal University. The Mongolian title                literally restates the wording of the Tibetan original Various Talks of the Omniscient Great Panchen                assembled  in  one  direction  (qamuγ-i  ayiladuγči  yeke  bančin-u  tarqaqu  jarliγ-i  nigen  jüg-tür                                            210                quyilaγuluγsan nuγud orusiba).  The text is in the 62  position and catalogued under the title The                                                                  nd                Method Realization [with the Help] of Manifold Mothers [called] the Perfectly Assembled Garland of                Clouds (eldeb eke-yin bütügel-ün arγ-a tegüs büridügsen usun bariγči eriken) with its secondary title                in brackets Method of Treating the Fever of the Wart Disease (göbdürün ebečin-ü qalaγun-i anaγaqu                arγ-a  211 ).  The  word  göbdürügü  (also  written  göbdürügüü)  ebečin  “wart  disease”  is  applied                synonymously  with  čečeg  ebečin  (“smallpox”)  used  in  the  analysed  manuscript.  Both  terms                correspond to the Tibetan terms: thor ba, thor bu, ʼbrum thor, ʼbrum ba etc. The poetic title Garland                of Clouds (chu ʼdzin ʼphreng ba) uses a fixed epithet “water holder” or “water container” (Tib. chu                ʼdzin, ClMo. usun bariγči) meaning “clouds”.                      The  Library  of  the  Inner  Mongolian  Academy  of  Social  Sciences  preserves  three  complete                manuscripts (No. 01506, 01507, 01508 containing 4 folios each) and one incomplete manuscript (No.                                                                  212                01505,  only  fol.  1–3,  5)  of  obviously  the  same  work,  but  I  had  no  possibility  of  consulting  the                originals.  Two  of  the  manuscripts  contain  colophons  with  direct  but  different  translations  of  the                colophon of the Tibetan original, which is absent in the analysed manuscript.                   204  During the ritual, the tantric practitioner or the deity yogī is supposed “to live proleptically in oneʼs future                buddhahood pretending that oneʼs own wisdom appears as the maṇḍala.” Cozort 1996: 334.                205  Biography by Alexander Gardner. The Fourth Paṇchen Lama, Lobzang Chokyi Gyeltsen. In: The Treasury of                Lives,  https://treasuryoflives.org/biographies/view/Lobzang-Chokyi-Gyeltsen/9839  (accessed  15  December                2020).                206  TBRC  Resource  ID  W9848:  rje  btsun  blo  bzang  chos  kyi  rgyal  mtshan  gyi  bkaʼ  ʼbum                https://www.tbrc.org/#!rid=W9848 (accessed 15 December 2020).                207  TBRC Resource ID W1PD177557: Paṇ chen blo bzang chos kyi rgyal mtshan gyi gsung rtsom. pe cin: krung                goʼi bod rig pa dpe skrun khang. https://www.tbrc.org/#!rid=W1PD177557 (accessed 15 December 2020).                208  The compositions are not numbered within the collection.                209   TBRC  Resource  ID  W9848,  Volume  5,  179–181.  https://www.tbrc.org/#library_work_ViewByOutline-                O3LS137854CZ80447%7CW9848.  TBRC  Resource  ID  W1PD177557,  Volume  5,  114–116  (of  the  printed                book),   122–124   (of   the   digital   copy).   https://www.tbrc.org/#library_work_ViewInWIndow-                W1PD177557%7CI1KG15056%7C5%7C1%7C1%7C650 (accessed 15 December 2020).                210  No. 00628 in Dumdadu ulus-un γarčaγ, degedü 163.                211  Dumdadu ulus-un γarčaγ, degedü 166.                212  Dumdadu ulus-un γarčaγ, degedü 355–356.                                                             96","Msc. No. 01507: Colophon: eldeb eke-yin bütügeküi arγan-i ene yosun (instead of usun – note                by the author) bariγči: erike-ber: čičig ebečin-i qalaγun-ača ayuγsan nuγud-i amurliγuluγči rasiyan-u                qura-yi oruγulumu:  kemekü  egüni toyin sumadi  DharmA  DhozA  tusalaqui  sedkil-iyer  nayiraγulbai:                (“This method  of  realization  [with  the help]  of Manifold  mothers [entitled]  the  Garland  of  Clouds                summons the rain of nectar appeasing the fears of the smallpox fever and it  was composed by the                                                   213                venerable monk Sumadi Dharma Dhoza  with a beneficial intention.”)                      Msc. No. 01506: Colophon: eldeb eke-yin bütügeküi arγ-a tegüs tuγuluγsan usun bariγči erike                egüni  göbdürü=gü  ebečin-ü  qalaγun-i  ebdegči  nuγud-i  amur  tejiyeküi  rasiyan-u  qurayin  urusqal                baγuγsan:  kemeküyi  ene  anu  toyin  sayin  oyutu  nom-un  ilaγuγsan  čimeg  ber  tusa-yi  sedkijü                nayiraγulbai: (“The descended rain flow of nectar nourishing those who destroy the fever of the wart                disease,  or  The  method  of  realization  [with  the  help]  of  Manifold  mothers  [entitled]  the  perfectly                complete Garland of Clouds, composed by the venerable monk Victorious Dharma Jewel of a Good                       214                Intellect  in the beneficial intent.”)                      This sādhana is focused on the deity named literally “Manifold mothers” (eldeb eke, Tib. sna                tshogs yum, Skt. Viśvamātṛ), in other places of the text referred to as (ilaju tegüs nögčigsen eldeb eke,                Tib. bcom ldan ʼdas ma sna tshogs yum) or more simply “Illuminated Victorious Mother” (ilaju tegüs                nögčigsen eke, Tib. bcom ldan ʼdas ma). “Illuminated Victorious Mother” is the common name of the                Tārā Goddess, or – more generally – (Skt.) bhagavatī as a general term for a peaceful female yidam                (yidamʼs  consort),  215  or  particularly  Tārā  (Tib.  rje  btsun  ʼphags  ma  sgrol  ma).  The  name  is                alternatively understood (in Mongolian) as “the mother of the Victorious One”  216  (e.g. Oirat ilaγuγsani                eke paralleled to Tib. rgyal yum and Skt. jayā “victress”, Яхонтова 2010: 120). This understanding is                supported by the Chinese equivalent of eldeb eke – zhu fo mu 諸佛母 “Mother(s) of all buddhas”.                Another text attests the use of a name of ḍākinī, being named “Manifold sky-goer/ḍākinī” (Tib. sna                                     217                tshogs mkhaʼ ʼgro ma).  Despite being entirely clear, the intended meaning of eldeb (Tib. sna tshogs)                in the collocation eldeb eke refers to manifold (usually 21) aspects/forms/emanations of Tārā.                 Transcription of the manuscript and comparison with the Tibetan original:                [1v] namo guru:                na mo gu ru                čečeg ebečin-i saki=¦qu-yin tula. eldeb eke-yi bütügen¦ küsegčin:                ʼbrum nad bsrung phyir sna tshogs yum bsgrub par ʼdod pas/                itegel yabuγulun sedkil egüs=¦keküi urida yabuγuluγad:¦                skyabs ʼgro sems bskyed sngon du btang /                oṃ sobhav-a sudha sarwa¦ dharm-a sobhav-a sudḍho hang:¦                sva bhā vas stong par sbyangs/                qoγusun kü boltuγai: qoγusun-u¦ aγar-tur:                stong paʼi ngang las                bam-ača naiman nabči-tu¦ čaγan badm-a-yin küilsün-dür                paṃ las padma dkar po ʼdab ma brgyad paʼi lte bar/                ā-¦ ača dügüren saran manḍal-un degere:¦ öber-ün sedkil-ün činar:                a las zla baʼi skyil ʼkhor nya gang baʼi steng du rang gu sems nyid                oṃ-ača¦ čaγan lingv-a: oṃ üsüg-ün belge-¦ tü tegün-eče gerel γaruγad                oṃ las padma dkar po oṃ gyis mtshan pa las ʼod zer ʼphros/                qoyar tusa-¦ yi üiledüged quraju                don gnyis byas/ ʼdus/                   213  Sanskrit name of Paṇ chen blo bzang chos kyi rgyal mtshan.                214  Mongolian translation of the name of Paṇ chen blo bzang chos kyi rgyal mtshan.                215  The  collection  of  sādhanas  Rgyud  sde  kun  btus  mentions  sNa  tshogs  yum  as  the  consort  of  Kālacakra                (Dagyab 1991: 311, 315).                216  Ilaju tegüs nögčigsen, Tib. bcom ldan ʼdas, Skt. bhagavan.                217  Mentioned by R. De Nebesky-Wojkowitz (1993: 479) as one of the ḍākinīs believed to defeat malevolent                spirits who could prevent a desired rainfall. Sna tshogs mkhaʼ ʼgro ma is represented as a deity with yellow-red                appearance and responsible for the southwestern direction.                                                             97","218                oγuγata boluγ-¦ san -ača                yongs su gyur pa las/                öber-iyen ilaju tegüs nögčigsen¦ eldeb eke čaγan öngge-tü arban¦ jirγuγan nasu-tu-yin düri-tü: ider-ün¦                   [2r] düri-ber                rang bcom ldan ʼdas mas na tshogs yum sku mdog dkar mo gzhon nu lang tsho bcu drug lon paʼi                   nyams can/                mösiyen sedkil-dür jokis-¦ tu: nigen niγur-tu qoyar γar-tu¦ baraγun γar-iyar čaγan lingv-a bariγ=¦san                   degedü öglige-yin mutur kiged:¦                ʼdzum zhing yid du ʼong baʼi zhal gcig phyag gnyis phyag gyas pad dkar ʼdzin paʼi mchog sbyin dang                   /                jegün-iyer jirüken tus nomlaqui mutur-¦ i jokiyaγsan                gyon thugs kar chos ʼchad kyi phyag rgya mdzad pa/                üsnir-ün jarim-i anu¦ čomčaγlan boγuju bürün:                dbu sku ral pa phyed bcings su byas shing                ülegsen-i¦ sandaraγulun baγulγaγsan-i-iyar čegeji¦ bey-e-yi bürkügsen                lhag ma gsil bur babs pas sku stod khebs pa/                titim  čikin-ü  čimeg¦  küjügün-ü  čimeg:  γar-un  čimeg:  kölün¦  čimeg:  ebčigün-ü  čimeg  dayitan-iyar¦                   čimegsen:                rin po che sna tshogs las grub paʼi dbu rgyan/ snyan rgyan/ mdul rgyan/ phyag gdub/ zhabs gdub/ do                   shal la sogs pas brgyan pa/                kib-ün čegejibči qormuγ=¦či-yi üjesküleng-tey-e emüsügsen:¦                dar gyistod gyogs smad gyogs mdzes par gsol ba/                                      219                saran-u gerel-ün körketü.  čaγan gerel¦ badaraγsan-u dumda:                zla baʼi ʼod kyi rgyab yol can/ ʼod dkar po ʼphro baʼi dbus na                bodi satu-yin¦ jabilal-iyar saγuγsan                sems dpaʼi skyol mo krung gis bzhugs pa/                tegün-ü¦ [2v] orui-dur čaγan oṃ:                deʼi spyi bor oṃ dkar po/                qoγulai-dur¦ ulaγan aḥ                mgrin par āḥ dmar po/                jirüken-tür köke hūṃ¦                thugs kar hūṃ sngon po/                tegün-eče gerel γaruγad öber-tür adali¦ belge bilig-ten ba. abisig-un burqad-¦ i uriju iregülüged:                de las ʼod zer ʼphros/ rang ʼdraʼi ye shes pa dang dbang gi lha spyan drangs/                ja hūṃ¦ bam hoḥ öber-luγ-a nigen činar-¦ tu boltuγai:                jaḥ hüṃ baṃ hoḥ rang dang ro gcig tu gyur/                abisig-un burqad:¦ abisig öggügsen-iyer wčir satu¦ titim boltuγai::                dbang lhas dbang bskur/ rdo rje sems dpas dbu brgyan par gyur/                takil kiged dotaγadu¦ takil-i γurban üsüg-iyer adis=tidla=¦ju bürün:                mchod pa dang nang mchod ʼbru gsum gyis byin gyis brlabs la/                oṃ biso matrai¦ sabari wara arkam: badim: busbe:¦ dubam: aluke: kandi: ewadi:¦ šabda brdi ccha hūṃ                   sau hā:¦ kemen takiγad:                oṃ viśva matrai sapari vāra yarghaṃ nas śaptaʼi bar gyis mchod:                γurban üsüg-iyer dota=¦γadu takil-i ergüjü:                yi ge gsum gyis nang mchod ʼbul/                γurban čaγ-un¦ qamuγ ilaγuγsad-un eke:                dus gsum rgyal ba kun gyi yum/                duraduγsan-¦ [3r] u tedüiken-iyer čečeg ebečin terigü=¦ten:                /dran pa tsam gyis ʼbrum nad sogs/                čiqula könügügčid-i qočurli-¦ ügei amurliγuluγči:                /nyer ʼtshe ma kus zhi mdzad paʼi/                eldeb eke-tür-¦ iyen mörgümü:: kemen maγtaγad:                 218  Oγuγata boluγsan, Tib. yongs gyur “completely transformed”.                219  Körke, standardized form körkü “curtain, veil”.                                                             98","/sna tshogs yum la phyag ʼtshal lo/ /zhes bstod/                jirü-¦ ken-ü tus saran-tur oṃ üsüg-iyer¦ belgedegsen-ü kijaγar-a toγurin                thugs kar zla ba la oṃ gyis mtshan paʼi mthar/                oṃ¦ biso matrai hūṃ hūṃ pad:¦                oṃ¦ viśva matrai huṃ hūṃ paṭ:¦                kemeküi ber küriyelegsen körüngge¦ tarni-luγ-a seltes-eče rasiyan-u¦ čaγan urusqal baγuγad:                ces pas bskor baʼi sa bon sngags dang bcas pa las/ bdud rtsi dkar poʼi rgyun babs/                öber-ün¦  bey-e-yin  dotar-a  dügürügsen-iyer¦  kilinče  tüidker  ebečin  adas¦  ilangγuy-a  čečeg  ebečin                   bolqui¦ siltaγan nuγud ariluγad:                rang gi lus kyi  nang gang  bas sdig sgrib nad gdon khyad par ʼbrum nad ʼbyang  ʼgyur thams cad                   sbyangs/                ilaju¦ tegüs nögčigsen eke-yin adis=tid-i¦ oruγsan-i sedkijü bürün:                bcom ldan ʼdas maʼi byin rlabs zhugs par bsams la/                mön kü¦ tarni-yi nigen üjügür-tü sedkil-¦ [3v] iyer ögülegdeküi::                                                      220                sngags de nyid gcig dril du bula bar byaʼo/                eldeb eke-yi¦ aγula metü: temür-ün ayul-du čilaγun¦ metü::                egün ken jegübesü bi següder¦ metü daγaqu buyu: qongsim bodi satu¦ jarliγ bolurun: egün-i ken jegüjü¦                jedker bolbasu: bi burqan buu bolsu:¦ wčir satu jarliγ bolur-un: egüni¦ ken jegügsen erdeni-tü kümün-e                yambar¦ ba ayul ülü bolqu: kerbe ayul¦ bolbasu bi burqan buu bolsu: radn-a¦ sambav-a jarliγ bolurun:                egüni jegügsen¦ kümün-e γajar ködelküi-yin ayul ülü¦ boluγad: γal tüimer-ün ayul ülü¦ bolqu: garudi                sibaγun-u ayul ülü¦ bolqu: erliγ qaγan-u kürdün ergigü=¦lügsen-ü ayul ülü bolqu: ene qudal¦ bögesü bi                burqan buu bolsu:¦ [4r] amin div-a jarliγ bolurun egüni¦ jegügsen erdeni-tü kümün-ü terigün¦ degere bi                malaγ-a metü sakiqu: nayan¦ naiman maγu irv-a-yi qariγulqu: ene¦ qudal bögesü bi burqan buu bolsu:¦                amogasidi jarliγ bolurun: egüni¦ jegügsen kümün-dü čisun soruγči¦ ragsas kiged: simnus-un ayul ülü¦                boluγad: albin küjün-i boγuqu-yin¦ ayul ülü bolqu: eliyes γar-i küli=¦küin ayul ülü bolqu: tiiren köl-i¦                küliküin ayul ülü boluyu: ene¦ qudal bögesü bi burqan buu bolsu:¦ wačir dara jarliγ bolur-un: ene¦ nom-                un tusa inü yirtinčü-yin kümün¦ amitan-i dalai-ača γarγaqui ongγuča metü:¦ aγula-ača sümbür aγula                metü: usun-¦ ača sün dalai metü: ariyatan-ača ars[lan]¦ [4v] metü: burqan-ača šagjamuni metü egün-i¦                küčün inü. erdeni-tü kümün amitan-u¦ dörben jaγun dörben ebedčin: γurban¦ jaγun jiran jedker adas-i                qariγul=¦qu-du  saγad  ügei buyu.  naganjun-a¦  baγsi jarliγ bolur-un  čöb-ün  čaγ-un¦  amitan-dur časutu                orun kürtele¦ urin mungqaγ qaram nayidangγui tači=¦yangγui. bütügeküi neres-i tegüs¦ tuγuluγsan:                ene usun-i bariγči¦ erke-ber: čečeg ebedčin-i qalaγun-¦ ača ayuγsan nuγud-i amurliγuluγ=¦či rasiyan-u                qura-yi  oruγulu=¦mui::  ::  kemekü  egüni  ber  toyin¦  sumadi  dharm-a  dowaja  tusalaqui¦  sedkil-iyer                nayiraγulbai:: ::¦ sadu edgü::                 Colophon of the Tibetan version:                /sna tshogs yum gyi bsgrub paʼi thabs/                /rdzogs ldan chu ʼdzin ʼphreng ba ʼdis/                /ʼbrum nad tsha bas ʼdzigs rnams kyi/                /dal bso bdud rtsiʼi char rgyun ʼbebs/                zhes pa ʼdi yang btsun pa blo bzang chos kyi rgyal mtshan gyis phan paʼi bsam pas rbyar baʼo//                “This means of accomplishment (sādhana) [with help] of the Manifold mothers, called the Garland of                                         221                Clouds of  the  Golden  Age  [bringing] a  continuous rainfall of  nectar  liberating from  fears  of  the                smallpox  fever,  was  composed  in  beneficial  thoughts  by  the  Venerable  Blo  bzang  chos  kyi  rgyal                mtshan.”                 Translation of the Mongolian version:                Namo guru.                For those who want to create Manifold mothers to protect themselves from the smallpox.                First, prepare your mind through the Going for Refuge.                oṃ sobhav-a sudha sarwa dharm-a sobhav-a sudḍho hang.                May the emptiness arise.                 220  The parallel text of the Tibetan original ends here.                221  Skt. Krtayuga “perfect age”.                                                             99","In the sphere of reality                from [the syllable] bam in the hilum of a white lotus with eight leaves,                                                                    222                from [the syllable] ā on the disc of the full moon the nature  of oneʼs own mind,                from [the syllable] oṃ a white lotus flower,                                                     223                from the diacritic mark of the oṃ syllable .                                                                                  224                A light will come out from it and when you apprehend the twofold benefit  and completely transform,                visualise yourself as the Illuminated Victorious Mother of white colour,                with appearance of 16 years of age,                smiling by her youthful face,                being pleasant for the mind                with one face, two hands,                holding a white lotus in her right hand                                                             225                and showing the gesture of the supreme generosity                                                                        226                by the left hand performing the teaching gesture near the heart,                                                                    227                some parts of her hair [on the crown of the head] curled up ,                the remaining parts of her hair let down carelessly to cover the chest,                [adorned] with a diadem, earrings, necklaces, wristlets, leg bracelets composed of enemies,                gracefully dressed in a decorative skirt,                veiled by the moonlight, in the middle of a radiant white light,                seated in the position of bodhisattva,                having the white syllable oṃ on the top of her head,                the red aḥ on her chest, and the green hūṃ in her heart.                A light comes out from her.                [Then] invite those who possess the same supreme wisdom and the empowerment deities.                ja hūṃ bam hoḥ                May I become of the same quality.                                               228                May the empowerment-deity become by bestowing their empowerment the Diadem of Vajrasattva.                                                                                                       229                          230                Consecrate  offerings and internal offerings by the three syllables and pronouncing:                oṃ biso matrai sabari wara arkam: badim: busbe: dubam: aluke: kandi: ewadi: šabda brdi ccha hūṃ                sau hā: offer them.                By the three syllables raise the internal offerings [and] praise them:                                                                             231                I bow to the mother(s) of all the Victorious Ones of the Three Times,                to manifold mothers  who  relieve us of all serious destroyers, particularly the smallpox, as soon as                [someone] calls.                Rotate [the offering] on the edge of the moon-shaped area around the heart symbolized by the syllable                oṃ.                                   232                From the seed mantra  encircled by oṃ biso madrai hūṃ hūṃ pad a white flow of nectar descends                and filling the inside of the heart,                it purifies misdeeds, obstacles, illnesses, and evil spirits,                  222  Öber-ün činar, Tib. rang bzhin, “individual characteristics” (Sumatiratna 2018: 2996), “fundamental nature;                inherent nature, own-ness”.                223  Om üsüg-ün belge-tü: belge, Tib. rtags “mark, sign”.                224  Qoyar tusa, Tib. don gnyis “two benefits” – the benefit of oneself öber-ün tusa, Tib. rang don and the benefit                of others busud-un tusa, Tib. gzhan don.                225  Skt. varadamudra, hand held out, with palm uppermost and the fingers pointing downwards.                226  Skt. dharmacakramudra, recalling Buddhaʼs first sermon.                227  In the form of uṣṇīṣa.                228  Of the same flavour.                229  Probably rdo rje rgyan “Vajra ornament”, the root tantra of Vajrasattva (Tib. rdo rje sems dpaʼ), the frequent                support for purification practices, particularly to purify broken samaya vows.                230  Adistidlaqu, Tib. byin rlabs, byin dbab.                231  Γurban čaγ-un qamuγ ilaγuγsad, Tib. dus gsum sangs rgyas, “Buddhas of the three times” — the buddhas of                the past, present and future, usually Dīpaṃkara, Śākyamuni and Maitreya.                232  Seed  mantra,  Skt.  bījāmantra,  usually  a  mantra  of  one  syllable  containing  the  essence  of  the  respective                teaching.                                                             100","particularly the cause of the smallpox disease.                And consider that you have absorbed the empowering blessing of the mother of the Victorious One                                                                 233                and pronounce the mantra by [3v] a concentrated mind.                Manifold mothers [will protect] as a mountain,                from the danger of metal [blade] [they will protect] as a stone,                whoever wears it, she will follow him as a shadow.                Bodhisattva Avalokiteśvara spoke:                If something bad happens to the person who wears it, may I not become a Buddha.                Vajrasattva spoke:                Nothing bad will happen to precious persons who wear it.                If something bad happens to this person, may I not become a Buddha.                Ratnasambhava spoke:                Whoever wears it will not be threatened by earthquake or fire.                He will not be threatened by the garuḍa birth.                He will not be threatened by Erlig Qaγan turning the wheel.                If it is a lie, may I not become a Buddha.                Amitābha spoke:                I will dwell on the head of the one. who wears it, and protect him like a cap.                I will drive away the eighty-eight evil signs.                If it is a lie, may I not become a Buddha.                Amoghasiddhi spoke:                The  person  who  wears  it  will  not  be  threatened  by  the  bloodsucking  rākṣasa  and  simnus-demons.                Albin-spirits will not threaten by throttling. Eliyes will not threaten with the tying of hands. Tiiren will                not threaten with the tying of legs.                If it is a lie, may I not become a Buddha.                Vajradhara spoke:                The  benefit  of  this  text  is  like  a  ship  pulling  the  worldly  people  out  of  the  sea,  like  the  Sumeru                Mountain among the mountains, like the Ocean of Milk among the waters, like the lion among the [4v]                animals, like Śākyamuni among the buddhas.                Its power can utterly banish four hundred and four illnesses of the precious people and three hundred                sixty evil spirits.                Master Nāgārjuna spoke:                Having completely overcome anger, ignorance, avarice, envy, longing and achieving of the people of                the time of calamities, including those of the Snowy land, [this text] in a way of the water-holder (i.e.                      234                cloud)  triggers a rain of nectar healing those who are afraid of the fever of small pox.                  2.2.2. Msc. B 18/9: Closing the Mouth of Harm (γarluγ-yin aman boγuqui-yin arγ-a)                 Manuscript description: A manuscript formed by one sheet of Russian hand-made paper without a                visible watermark, folded horizontally into the pothi format. Size of one folio: 25.5 × 8.4 cm. Semi-                                                                         th                professional  pen-written manuscript of the first half of the 19  century. Fol. 1r bears traces of the                originally sealed Tibetan title (bla ma mchod paʼi …), which does not refer to the actual Mongolian                contents.                Palaeographic analysis: 1.A., 2.B., 3.C., 4.1.A., 4.2.A. undistinguished, 4.3. branch-shaped alternating                with  crossed  strokes  and  bifurcated,  5.A.  dextrorotatory,  7.1.  č-shaped  medial  undistinguished  č/j,                8.2.F. with minor variations due to inconsistent style of the scribe, 8.3. final r opened (A), final u A or                B  shape, final i mostly  C shaped. 11.E., 13.A. mostly  Ab,  14.1.C., 16.B.  frequent,  but  not regular                syllable ending and reading supportive diacritics, 17.B. coronet + long boγuni segül + closed numu,                18.A. crossed with opened ending (suppressed numu). Frequent superfluous teeth (a common sign of                                                   th                                                               th                non-professional manuscripts of the 19  and early 20  centuries), e.g. möregümü instead of mörgümü,                alai instead of ali.                 233  The parallel Tibetan text finishes here.                234  Usun-i bariγči, Tib. chu ʼdzin, “water-holder, water-container” epitethon of cloud (Яхонтова 2010: 387).                                                             101","Translation:                May there be good peace!                The means to tie the mouth of harm.                Into a cowʼs horn, put nine black stones, nine white stones, nine paper figures, nine pieces of meat,                clay from nine paths, clay from under the four feet of a cast-iron brazier and clay from beneath the                threshold, cover them  with  yellow  cloth  and tie  them  with  a  black  rope,  pass  it through the  space                alongside the left doorframe and push it out toward the direction from which the misfortune came.                I bow to Lama and the Three Jewels. I bow to all bodhisattvas. I bow to all śrāvakas, pratyekabuddhas.                I bow to all gods, protector deities. I bow to all of them.                We all bind and close the path of loss and obstacles and the open mouth of harmful forfeits, which                were caused by unfavourable constellations of stars, planets, trigrams and spots of the horoscope and                the life, body and vital energy of the almsgivers and their companions.                We close the harm of the chronic bodily illnesses and sufferings.                We close the evil harmful to the good fortune.                                           235                We close the harm exhausting  human dwellings and livestock pens.                We close the harm which closed the gate through which benefit enters.                We close the harm which opened the gate to harm.                We close the evil harmful to the body and property.                We close the harm of damage causing the bad success of the [intended] activities and failure to make a                profit.                We close the harm [causing] that food and drink does not multiply.                We restrain the obstacles preventing the growth of livestock.                We restrain the obstacles of encounter with theft and robbery.                We restrain the obstacles of falling into the mouth of wolf and dhole.                We restrain the obstacles of infertility of four species of livestock and horses.                We restrain the obstacles of poor harvests of grain, potatoes, and fruit.                We restrain the obstacles that the grass would not grow.                We restrain the danger of natural calamities and hunger.                We restrain the dangers of the ruling justice and punishments.                We restrain the danger of strict statements of the lords.                We restrain the threat to livelihoods due to compulsory labour for the lords.                We restrain the danger of loss of face in the eyes of other people.                We restrain the danger of falling into false speeches.                We restrain the danger of women being raped by strangers.                We restrain the danger of falling into the slander of others.                We restrain the danger of breaking love between siblings.                We restrain the danger of misfortune in hunting, on the road and in any other act.                We restrain the danger of sudden illness and death of livestock.                We restrain the danger that the livestock will lose its way and get lost.                We restrain the danger of the body losing colour and the face losing its splendour.                We restrain various dangers when the bodyʼs vital energy decreases.                                                                               236                May the harm caused by rākṣasas and the beings of the Eight classes  [belonging to the] Supreme                Heaven be averted.                May the hindrances caused by lords of places, bug-ghosts and ada-demons be averted.                May the threats and obstacles caused by four hundred and four diseases be averted.                May the obstructions caused by four cardinal and four intercardinal directions be averted.                  235  The manuscript has čoγčilaγči, but the closest standard form čoγčalaqu “to compose, to put together” does not                fit in the context. Probably čučalaqu in the meaning “to exhaust” is intended.                236  Naiman  ayimaγ,  Tib.  sde  brgyad  Eight  Classes  (of  gods  and  spirits),  including  1)  Tib.  lha  brgyad  “eight                gods”, 2) Tib. klu chen brgyad “eight major nāgas”, 3) Tib. gzaʼ chen brgyad “eight great planets”, 4) Tib. rgyu                skar nyi shu tsa drug “twenty-eight nakṣatras”, 5) Tib. phyogs skyong bcu “ten direction protectors”, 6) Tib.                rgyal chen bzhi “Four great kings”, 7) Tib. gnod sbyin gyi sde dpon bcu gnyis “ten commanders of yakṣas”, 8)                Tib. gyan chen brgyad “eight deities of the intermediate space (bar snang)”.                                                             102","May three hundred sixty harms be averted.                                     237                May eighty-one sudden  harms be averted.                May the obstacles of eighty-four thousand defilements be averted.                May the obstacles of those who harm the good fortune of people, livestock and property.                May the obstacles of [disease causing] eliy-e-spirits and ada-demons dwelling in ten directions.                May the harm of an unsuccessful year be averted.                May the harm of an unsuccessful month be averted.                May the harm of an unsuccessful hour be averted.                                                238                May the harm of an unsuccessful …  be averted.                May the harm of premature death, suffering, illness, and epidemics be averted.                May the harm of a bad dream be averted.                May the harm of bad omens and the misfortune of evil beggary be averted.                May the adversity return by itself.                May any harm disappear.                May the good fortune arise.                May the blessing and splendour spread.                 Transcription:                [1v] oṃ sayin amuγulang boltuγai:                γarluγ-yin aman boγuqui-yin arγ-a kemebesü nigen                üker-ün eber-ün dotur-a 9 qar čilaγun 9 čaγan čilaγun                9 čaγasun kümün 9 kesege miq-a 9 jam-un širui 9 kesege                širmau tulγan-u dörben kölün-yin širui bosuγan-u                sirui ede-yi kejü sar-a bös-iyer bürüjü qar-a                                             239                utasun-iyar külijü jegün qajabači -u nükeber                                           240                alai qarši-yin jüge-dür qʼaraγ-a :: : ::                blam γurban erdeni-tür möregümü qamuγ bodasatu                nar-dur möregümü qamuγ qutuγ-tan šarawang                baradanggabud-tur möregümü qamuγ tengeri sakiγu=                lusun-a möregümü:: tede bügüdü-tür möregümü::                ba bürün öglige-yin ejed nökür selte-yin amin                bey-e erketen-ü kii mori odu γʼaraγ külil mengge                qarsi siltaγan ülü jokildaqui-ača boluγ=                san γarluγ-a tüidker-ün mör kiged aman negegsen                qour-tu γarluγ-a-yi külil barin qaγamui:                bey-e-yin ebečin jobalang egereküi γarluγ-a-yi X                buyan kesige-tü qourlaγči γʼarluγ-a-yi X kümün                mal-un qotu küriyen-ü čuγčilaγči γʼarluγ-a-yi X                <olja orqui-yin> egüde qaγaγdaγsan γarluγayi X γʼarluγ-a-                yin egüde negegsen γarluγ-a-yi X bey-e ede tawardur                qoralaγči γarluγayi X mör yabudal ülü bütükü                olja ülü oldaqu γʼarluγayi X adaγusun                [2r] saγubasu idegen umdaγan ülü arbidqu-yin γʼarluγ-yi                mal adaγusun ülü ösüküyin tüidker-yi külin                barin qaγamui: qulγai degerme-ün mör-tür                učaraqu-yin tüidker-yi X čonu čögebüri                ariyat[un]-u aman-tur učaraqu-yin tüidker yi X                4 qosiγu mal adaγun üri ülü öseküyin                                            241                tüidker-yi X tariyan tömüsün-ü  üri jimis                 237  The word is unclear and in the translation the preference is given to the alternative reading genetü < genedte                “sudden(ly)”.                238  A part of the word is missing.                239  Qajabači = qatabači the jambs or boards between the door and the wall of a Mongolian tent.                240  Supposedly γarγ-a.                                                             103","ülü γaraqu-yin tüidker-yi X urγuqui ebüsün-i                ülü urγuqui tüidker-yi X γang jüd ölüs=                küleng ayul učaraqu tüidker-yi X qalaγun                küiten ebečin učaraqui-yin tüidker-yi X qaγan-u                jasaγ čaγaja-yin ayul učaraqui-yin tüidker-yi X                noyan kümün-ü širegün öčikü-yin ayul tüidker-yi X                sayid tüsimed-ün qaγaqui aliba aqui-yin                ayul učarqu-yin tüidker-yi X olan kümün-tür                buruγu üjegdeküi-yin ayul tüidker-yi X qudal-tu                onultu [?] ülü küreküin ayul tüidker-yi X ayil                ayimaγ-un gergei qalduγsun tüidker-yi X ulusun                kele aman sereküyin ayul-un tüidker-yi X aq-a                degüü inaγ-a amaraγun ebdeküin ayul tüidker-yi X                                 242                aba ayan ali joraγ-a  yabudal ülü bütükü-yin                ayul tüidker-yi X genede mal adaγusun-tur ebečin                ükül učiraqu-yin ayul tüidker-yi X genete                                               243                mal adaγusun jabqaraγsan eril suril  bolqu-yin                [2v] ayul tüidker-yi X bey-e-yin öngge čarai čoγ                sülde baγuraqui-yin ayul tüidker-yi X ereketen                kii mori baγuraqu-yin eldeb ayul tüidker-yi                külin barin qaγamui degere tengeri rags-a                nayimin  ayimaγ-un qour qariγultuγai γajarun                       244                ejed-ün buγ ada jedker-yi qariγultuγai 4 jaγun                                                 245                4 ebečin-ni ayul tüidker-yi X 4 jaγun  4 jobkis                naiman kijaγarun qouratu siregün tüidker-yi X                γurban jaγun jiran qarasi tüidker-yi X nayan                nigen genetü  učiraqu-yin tüidkeryi X naiman                           246                tümün dörben mingγan niswanis-un tüidker-yi X                kümün adaγusun ed tawar-un buyan kesige-tü                qour kürgegči-yin tüidker-yi X arban jüge-tü                                                       248                                  247                aγči eliy-e ada čilγ?  tüidker-yi X jilen-yin  ülü                bolqu γarluγ-a-yi X sara-yin ülü bolqu-yin γarluγ-a X                čaγ-un ülü bolqu-yin γʼarluγ-a-yi X edür-ün ülü                bolqu γʼarluγ-a-yi X ...ru-yin ülü bolqu-yin                γʼarluγ-a-yi X čaγ busu-yin ükül jobalang ebečin                taqula γarluγ-a-yi X maγu jegüden γʼarluγ-a-yi X                maγu belige maγu γuyiringči γai jedker-yin                γʼarluγ-a-yi X qarasi öber-ber qarituγai:: γʼarluγ-a                ügei boltuγai öljei qutuγ orusiqu boltuγai                buyan kesige čoγ jali delgerekü boltuγai:: : ::                  2.2.3. Msc. B 18/7: Incense Offering Purifying Every Impurity                 Manuscript description: Manuscript, pothi format, handmade paper of unclear origin, 26.1 × 8.9 cm.                   241  Written toγusun-u. Silbi in the first syllable of tömüsün was transformed into sidü, while the horn of m was                lost inadvertently.                242  Supposedly jorilγ-a or joriγ-a.                243  Stand. sural.                244  Stand. naiman.                245  Supposed original jüg (“direction”) interpreted mistakenly as jaγun (“hundred”).                246  Unclear: probably standard genedtü.                247  Unclear.                248  Standard jil-ün.                                                             104","th                                                                               th                Semi-professional  style  of  the  late  18   or  first  quarter  of  the  19   century,  but  preserving  rare                preclassical  forms  of  orthography  probably  from  the  unknown  source  manuscript,  particularly                syllables qi, γi instead of standard ki, gi in back vowel words (taqil, all forms of taqi-, uγiyaqui, qitad),                phonetic  differentiation  of  mostly  initial  D  and  medial  T  (Dalai,  Daγun,  moD,  Dagini,  teregüTen,                ijaγurTan)                                                                                         th                Palaeographic analysis: Palaeographic features supporting an earlier origin (late 18  century):                13.Ch.  form  of  segül  with  gradual  progression  but  downward  hooked  ending,  11.A.  occasionally                unclosed kebtege d (fol. 1v/3 uriγdaqui, 4r/21 teregüten) probably influenced by the source manuscript,                4.1.C.  slightly  downbent  i,  14.1.  occasional  hooky  ending  of  čačulγ-a  (for  example  fol.  4r/10                iskʼamba),  14.2.Ca.  hook  launched final  -g,  17.A. fully closed form  of final  m with  a  coronet and                prolonged boγuni segül.                First  half  of the  19   century  supported  by:  8.2.G.  fully  evolved  initial  q-,  16.C.  systematic  use  of                                  th                syllable-ending  and  reading-supportive  diacritic  dots  above  γ.  Transliteration  letters  in  names  of                deities and mantras with frequent corruptions.                 Translation:                [1r] Incense Offering Purifying Every Impurity                [1v] Namo guru.                Those who want to make an incense offering, imagine your protective deity and invite him in this way:                oṃ wčar kundali qana qana qung bad:                oom subav-a suutu sarwa darm-a subav-a suudu qang:                May the emptiness arise.                In the sphere of reality                inside the large precious receptacles arisen from the syllable oṃ                the offering water issued from matters of gods arisen by melting of the syllable oṃ,                [as well as] flowers for washing feet, fragrant incense, scented water, offering dishes, instrumental                music and other offering substances of complete qualities of colour, sound, aroma, taste and touch                became the place emitting good desires uncontaminated/unconditioned and unobstructed,                the edge of heaven and the wide ocean.                oom argam-a qung: tegünčilen                badim bosbi. Dobi. aluki. gandi. niwadi.                šabda-a-a qung: nam-a sarwa Dataγʼata                odgadi isbarana gimang gagana soqa:                oom amirita qung: oom agaru mugang                [2r] sarwa Darmani adiy-a odba niduda nam-a                sarwa tatagata awalokiti oom sambara                sambara qung: oom ruru isburu                čola dista sida luuzani sarwa                arta sadani soqa::                May all actions imagined by the powers of my mind, by the power of Tathāgataʼs blessings, by the                power of the sphere of Dharma, be fulfilled accordingly and without obstructions.                Prepare the musical instrument and say:                                 249                I invite Vajradhara  and the realm of splendid supreme root and transmission-related lamas, as well                as Buddha Śākyamuni and the whole realm of the buddhas and bodhisattvas,                                  250                the tantric assembly  of Yamāntaka , Hevajra and Cakrasaṃvara  at the head of the whole realm                                                                             252                                                 251                of tutelary deities of the four tantras,                                                            253                the six-armed Mahākāla and other hero and ḍākinī  Dharma protectors,                 249  Tib. rdo rje ʼchang, gsang sngags rgyal po.                250  Niγuča quriyangγui (tsagar-a sambhara yamantaka γurban), Tib. gsang bde ʼjigs gsum “tantric assembly”                including Guhyasamāya, Cakrasaṃvara and Yamāntaka (Sumatiratna 2018: 40146).                251  Tib. gshin rje gshed.                252  Tib. kyeʼi rdo rje, ʼkhor lo bde mchog.                253  Baγatur  daginis,  Tib.  dpaʼ  bo  mkhaʼ  ʼgro,  male  ḍāka  and  female  ḍākinī,  epithet  of  rig  pa  ʼdzin  pa                “knowledge-holder”,  i.e.,  a  realized  master  on  one  of  the  four  stages  on  the  tantric  path  of  Mahāyoga                (TBRC/RY).                                                             105","alongside with seventy-five protectors,                                                        254                the ocean-like [quantity] of vowed guardians,                eight groups of gods and rākṣasas,                local deities and lords of regions,                surrounded by countless [2v] guests of the offering.                Be pleased to arrive to this place of offering.                i keyi kei wčir samanza:                Be pleased to sit in the southern heaven, on the precious throne, on the lotus seat as much as you wish.                Ah, when a cloud with a golden heart comes out on the wide blue sky of the root of the offering,                              255                                                   256                vessel and fruits  of the four elements  arose step by step.                When from [that cloud] the rain showered the land,                earthly  medicinal herbs and trees grew.                      257                May I medicate/mix the essence of the medicine.                May I effect a purifying offering.                By effecting a purifying offering to my transmission-related lamas,                may the disbelief and other obstructions to the siddhi-accomplishments disappear.                By effecting a purifying offering to the tutelary deity,                may the broken vows and other [wrong actions] disappear.                By effecting a purifying offering to the Dharma protectors,                                                                                           258                may any [negative effects of] interruptions and offences in presenting food offerings  disappear.                By effecting a purifying offering to local deities and [3r] lords of regions,                may every disgrace caused by errored actions disappear.                May every impurity disappear through this incense offering.                I am sacrificing by sprinkling the offering water into the incense offering.                I am sacrificing the full-blown lotus flower.                I am offering the fragrance of incense grouped in clouds of smoke.                I am sacrificing in this offering the burning fire and flaming lamp of the offering.                I am sacrificing in this offering the spreading pleasant scent.                I am sacrificing in this offering the fat and flour dishes of a hundred flavours.                I am sacrificing the nice sound of cymbals and drums.                By large fragrant clouds of this incense offerings arisen from burning accumulated pleasant aromas,                tasty medicines and dishes,                I am  presenting purifying offerings to Vajradhara at the head of benevolent root  and transmission-                related lamas.                I am presenting purifying offerings to the tantric assembly  of Yamāntaka at the head of all tutelary                                                                    259                deities of the Father Tantra  of the Unsurpassable Yoga Tantra.                                                                         261                                        260                I am presenting purifying offerings to Hevajra and Cakrasaṃvara at the head of all tutelary deities of                                 262                the Mother Tantra.                 254  Dalai  metü  tangγaraγtan,  Tib.  chos  skyong  dam  can  rgya  mtsho  the  ocean  of  vowed  guardians  and                dharmapālas.                255  Probably synonymous to saba sim-e, Tib. snod bcun the inanimate and animate world as a container and its                contents.                256  Tib. ʼbyung gzhi.                257  Γajar-un jirüken reffers to Oirat yertüncüyin züreken “heart of the world”, Tib. *ʼjig rten snying po, epithet                for the earth (Яхонтова 2010: 372, No. 640).                258  Baling, Tib. gtor ma.                259  “Tantric assembly” including Guhyasamāya, Cakrasaṃvara and Yamāntaka (see note 250), also referring to                Guhyasamāja Tantra (Tib. Gsang ʼdus rtsa rgyud).                260  Ečige-yin dandar-a, Tib. pha rgyud, “Father Tantras”, a class of Unsurpassed Yoga Tantra. The highest class                of  tantra  with  the  primary  focus  on  the  development  of  the  illusory  body.  i.e.  Guhyasamāja  Tantra  (Tsepak                Rigzin 1993: 170).                261  Deger-e ügei dandar-a, Tib. rnal ʼbyor bla med rgyud “Unsurpassable Yoga Tantra”.                262  Eke-yin dandar-a, Tib. ma rgyud “Mother Tantras”, a class of Unsurpassed Yoga Tantra. The highest class of                tantra with the primary focus on the development of the clear light body, i.e. Cakrasaṃvara Tantra (THL).                                                             106","263                I am presenting purifying offerings to Vajradhātu and Dharmadhātu  [3v] at the head of all tutelary                                        264                deities of the Yoga Tantra.                                                                                            265                I am presenting purifying offerings to the manifest Buddhahood Vairocana, Torgʼadi?  at the head of                all tutelary deities of the Performance Tantra.                                                        266                                                               267                                                                                  268                I am presenting purifying offerings to Vajravidāraṇa  and White Parasol  at the head of all tutelary                                     269                deities of Kriyā Tantra.                I am  presenting purifying offerings to the Well-Gone,  to the  peaceful and wrathful ones  at the                                                                  270                                                                                                   271                head of all tutelary deities of the Eight Teachings.                                                            272                I am presenting purifying offerings to the Transcendent wisdom  at the head of all mother-gods of                                                                          273                the Victorious ones.                I  am  presenting  purifying  offerings  to  Dīpankara  buddha  and  all  the  buddhas  passed  beyond  (i.e.                attained nirvāṇa).                I am presenting purifying offerings to Śākyamuni and all the buddhas dwelling in the present times.                I am presenting purifying offerings to Maitrēya and all the buddhas of the future.                I am presenting purifying offerings to the supreme three jewels.                I am presenting purifying offerings to Vairocana at the head of all well-gone ones of the five [buddha]                       274                families  and their companions.                I am presenting purifying offerings to Dadhiśvari at the head of the five groups of mothers  together                                                                                                 275                with their companions.                I  am  presenting  purifying  offerings  to  Qongsim  bodhisattva  (Avalokiteśvara)  at  the  heat  of  all                bodhisattvas and their companions.                I am presenting purifying offerings to eighteen śrāvakas at the head of all [4r] śrāvakas.                                                                        276                I am presenting purifying offerings to twelve pratyekabuddhas.                I  am  presenting  purifying  offerings  to  Baradoza 277  at  the  head  of  the  sixteen  arhats 278  and  their                companions.                                                                          279                I am presenting purifying offerings to Nāgārjuna the Unhindered  at the head of all Indian siddhas                                                                                                         280                and their companions.                 263  Vajradhātu,  Diamond  Realm,  the  space  inhabited  by  the  Five  Tathāgatas.  Dharmadhātu,  Tib.  chos  kyi                dbyings, “realm of dharmas, space of phenomenal reality”.                264  Yogʼa-yin dandara, Tib. rnal ʼbyor rgyud “Yoga Tantra”.                265  Identification unclear.                266  Probably  a  corrupted  form  of  Skt.  upāyatantra  referring  to  yabudal-un  dandara,  Tib.  spyod  rgyud,  Skt.                caryātantra “Performance Tantra”.                267  Vajravidāraṇa, Tib. rdo rje rnam ʼjoms, a wrathful form of Vajrapāṇi.                268  Čaγan sikürtü, Tib. gdugs dkar mo, Skt. Sitātapatrā.                269  Üile-yin dandara, Tib. bya rgyud, Skt. Kriyātantra.                270  Sayibar oduγsan, Tib. bde gshegs, Skt. Sugata the One Gone to Bliss, an epithet of Buddha (Яхонтова 2010:                101, No. 13).                271  Amurlingγui kilingten, also amurlingγui doγsin, Tib. zhi drag “peaceful and wrathful”.                272  Naiman jarliγ, Tib. bkaʼ brgyad, “Eight Herukas, Eight Sādhana Teachings”.                273  Belig  barimid, Stand.  belge bilig-ün  baramid,  Tib. shes  rab kyi pha rol  tu phyin pa, Skt. prajñāpāramitā                transcendent knowledge.                274  Tabun ijaγur, Tib. rigs lnga “five buddha families, five enlightenment families”: 1) Tib. rjeʼuʼi rigs “Vajra”,                2) Tib. dmangs rigs “Ratna”, 3) Tib. bram ze “Padma”, 4) gdol paʼi rigs “Karma”, 5) Tib. rgyal rigs “Buddha”                (THL).                275  Tabun ijaγur-tu eke or tabun dagin-a, Tib. mkhaʼ ʼgro sde lnga or mkhaʼ ʼgro ma rigs lnga, Skt. pañcaḍākinī                the five ḍākinī aspects: 1) Tib. rdo rje mkhaʼ ʼgro “Vajra ḍākinī”, 2) Tib. rin chen mkhaʼ ʼgro “Ratna ḍākinī”, 3)                Tib. pad ma mkhaʼ ʼgro “Padma ḍākinī”, 4) Tib. las kyi mkhaʼ ʼgro “Karma ḍākinī”, 5) Tib. sangs rgyas mkhaʼ                ʼgro “Buddha ḍākinī” (БШСТТ II: 246–247).                276  Stand. bradigʼabud, Tib. rang sangs rgyas “Solitarily Enlightened One”.                277  The list of sixteen arhats includes Tib. bha ra dva za gser can, Skt. Kanaka Bhāradvāja and Tib. bha ra dva                za bsod snyoms len, Skt. Piṇḍola Bhāradvāja (БШСТТ I: 63). Here, Piṇḍola Bhāradvāja is supposedly meant, for                he is considered one of the four initial arhats living in the time of Buddha Śākyamuni.                278  Aqui sitügen, lit. “stable/remaining objects of worship”, sitügen, Tib. rten a technical term for the physical                embodiments  of  enlightened  body.  Aqui  sitügen  is  a  rather  non-standard  translation  of  Tib.  gnas  brtan,  Skt.                sthavira elder, also referring to Skt. arhat. The text here points to the Sixteen arhats, Tib. gnas brtan bcu drug                (БШСТТ I: 62–63).                                                             107","281                I am presenting purifying offerings to Guru Padmasambhava at the head of all great vidyādharas                and their companions.                                                                              282                I am presenting purifying offerings to Marpa, Milarepa and Gampopa  at the head of all Tibetan wise                holy mahāsiddhas together with their companions.                                                             283                I  am  presenting  purifying  offerings  to  the  five  ḍākinīs 284  at  the  head  of  all  ḍākinīs  and  their                companions.                I am presenting purifying offerings to the Six-armed and the Four-armed Mahākālas at the head of all                Dharma protectors and their companions.                I  am  presenting  purifying  offerings  to  the  Glorious  Goddess 285  at  the  head  of  all  outer  and  inner                protectors goddesses together with their companions.                                                                                              287                                                                 286                I am presenting purifying offerings to Esrün Qormusta  and the Four Heavenly Kings  at the head                of all heavenly kings together with their companions. [4v]                I am presenting purifying offerings to Jambhala  at the head of all lords of material properties and                                                            288                their companions.                                                                                                     290                I am presenting purifying offerings to Nandi and Ubanandi  at the head of all kings of luus  and                                                                      289                their companions.                I am presenting purifying offerings to earthly goddesses at the head of all lords of places and their                companions.                I  am  presenting  purifying  offerings  to  all  heavenly  and  earthly  lords  dwelling  in  mountains,                                                                  291                particularly the Mount Sumeru and the Seven mountains  and their companions.                I am presenting purifying offerings to all the lords dwelling in oceans and rivers, beginning from the                                                      293                                    292                Seven pleasant oceans,  the Outer ocean,  and the river Ganges and their companions.                 279  Nāgārjuna, Tib. mgon po klu grub. Türbel ügei, Tib. thogs med “unobstructed, unhindered”.                280  Sideten, stand. siditen, Tib. grub thob someone who has attained siddhi.                281  Widy-a Dari, Tib. rig ʼdzin, Skt. vidyādhara.                282  Marpa Chokyi Lodro (Tib. mar pa chos kyi blo gros, born 1012), disciple of Nāropa. Milarepa (Tib. mi la ras                pa), disciple of Marpa. Gampopa Sonam Rinchen (Tib. sgam po pa bsod nam rin chen, 1079–1153), the main                disciple of Milarepa.                283  Yeke sideten, stand. siditen, Tib. grub thob chen po, Skt. mahāsiddha “great accomplished ones”.                284  Supposedly the same as Tabun ijaγur-tu eke or tabun dagin-a, Tib. mkhaʼ ʼgro sde lnga. See note 274.                285  Čoγtu ükin tngri, Tib. dpal ldan lha mo, Skt. Śrīdēvī.                286  Esrün Qormusta, colloquially (Khalkha, Oirat) Hurmast, the general ruler of 99 gods (tngri) in the heavenly                realm (Birtalan 2001: 1026).                287  Dörben maqaranza, originally maqaraaja, Tib. rgyal chen bzhi, Skt. Caturmahārāja.                288  Zambala, Tib. dzam bha la, Skt. Jambhala, protective deity associated with success and wealth.                289   Nandi  ubanandi,  Tib.  dgaʼ  po  dang  nye  dgaʼ  gnyis,  Skt.  nandopananda  two  names  of  nāgarājas                (Mahāvyutpatti 1989: No. 3276, Sárközi 1995: No. 3278).                290  Luus-un qad, Tib. kluʼi rgyal po, Skt. nāgarāja.                291  According to the cosmology of Abhidharma, Sumeru Mountain or Mount Meru is considered to be encircled                by the Seven golden mountains, by Abhidharmakośa (de la Vallé Pousin 1926: 141) described respectively as                seven rings  of  mountains  surrounding  Mount  Meru (doluγan altan aγula, Tib. gser gyi  ri bdun):  1) baγulγ-a                modutu, Tib. gnyaʼ shing ʼdzin, 2) anjisun sumutu, Tib. gshol mdaʼ ʼdzin, 3) kidar-a-tu, Tib. seng ldeng can, 4)                üjeskülengtü, Tib. lta na sdug, 5) morin čikitü, Tib. rta rna, 6) masi egeyügsen (teyin sögüdkü/тийн сөгдөх by                Тэрбиш 2018: 858), Tib. rnam ʼdud, 7) möküger bariγči, Tib. mu khyud ʼdzin (Rasisereng 2011: 1674–1675). In                the Mongolian cultural sphere, the Indian cosmological notions were widely known also through The Essentials                of  Buddhism  (Čiqula  kereglegči  tegüs  udq-a-tu)  composed  by  Siregetü  güüsi  Čorji  (translation  in  Bareja-                Starzyńska 2006: 116–117 with detailed notes on terminology of the Seven mountains).                292  Refers to doluγan čenggüldeküi dalai, Tib. rol paʼi mtshan bdun “Seven sītās, Seven pleasant oceans” also                called  the  Inner  ocean  (dotuγadu  dalai)  containing  freshwater,  according  to  Abhidharmakośa  (de  la  Vallé                Poussin  1926:  143–145)  situated  in  the  gaps  between  the  individual  mountain  ranges  of  the  Seven  Golden                Mountains. The oceans are named according to the names of relevant mountains situated next to them. Names                and dimension of the oceans are described in Čiqula kereglegči tegüs udq-a-tu (Bareja-Starzyńska 2006: 118).                293  Γadaγadu  dalai,  Outer  ocean,  also  called  qujir-tu  dalai,  Tib.  tshva  can  gyi  rgya  mtsho,  Skt.  Lavaṇodaka                “Salty ocean”, due to changing colour alternatively divided into “Four oceans” (dörben dalai, Tib. rgya mtsho                bzhi) (de la Vallé Poussin 1926: 145, Bareja-Starzyńska 2006: 119, Ковалевский 1837: 98–99). In the Outer                ocean, four continents are situated including Jambudvīpa, the continent of the ordinary human beings.                                                             108","I am presenting purifying offerings to all Indian lords of places and waters, particularly of the Land of                                                        294                Vajra and the Backward-[looking]-Mountain  and their companions.                I am presenting purifying offerings to all Chinese lords of places and waters, particularly those of the                Mount Utai (Wutaishan) and their companions.                I am presenting purifying offerings to all Tibetan lords of temples, monasteries, places, and waters,                particularly those of the Jokhang Temple and Lhasa and their companions.                I am  presenting purifying offerings to all  temples, monasteries and objects of worship,  particularly                temples and monasteries of the land Śambhala.                I  am  presenting  purifying  offerings  to  kings  and  lords  of  mountains  Altai,  Khangai,  Onglu,  295                       296                Tanglu,  Khentii Khan and others, as well as their companions.                I  am  presenting  purifying  offerings  to  kings  and  lords  of  places  [related  to]  Inel, 297  Ögüčeg, 298                        299                                                       301                Kögene,  [5r] Γorulγun,  and Yeke γajar,  as well as their companions.                                       300                I am presenting purifying offerings to all the lords of queen-rivers (qatun möred) flowing in forests,                                                         302                particularly Orqun, Tamir, Ege, and Selengge,  and to their companions.                I  am  presenting  purifying  offerings  to  all  queens  (qatun)  and  lords  rivers,  particularly  Tüi,  303                          304                                  305                                                306                Baiydaraγ,  Onggi,  Usun-u jüil,  Tarana,  Tuγula,  Kerlüng,  together with their companions.                                                                  308                                                         307                                                                             309                 294  Wčir-un  aγula,  Tib.  rdo  rje  ri  or  temür  aγula,  Tib.  lcags  ri,  Skt.  Cakravāḍa  Vajra  Mountains  or  Iron                Mountains, the outer ring of mountains surrounding the Outer ocean and the four continents (Sumatiratna 2018:                No. 19355, de la Vallé Poussin 1926: 141).                295  Identification of the place name Onglu is unclear. The combination of names Tangnu – Ongnu appears in                Iledkel šastir (Iledkel šastir, vol. 63: Jasaγ qosiγun-u beyise bübei-yin oladburi-yin šastir; Mönggündalai 2005 II:                307) stating that Aqai dayičing Bandi, the second son of Bars Tenggeri toyin (belonging to Jasaγtu qan ayimaγ),                settled on the edge of the mountains Tangnu Ongnu. Ongnu is therefore likely to be a mountain or mountain                range to the north of Qangγai and southeast of Tangnu (Цэрэндорж 2005). As the name of mountains, Onglu                might be derived from on “high” used in Oirat dialects, on kötöl “(higher) mountain-pass”.                296  While Altai, Khangai, Khentii are famous mountain ranges of Northern Mongolia, Tanglu refers to Tannu-                Ola mountains in Southern Siberia (Stand. Mongolian name Tangnu aγula; The form Tanglu is confirmed by the                Secret History of the Mongols, §200 recorded as Tanglu 儻魯 and by Yuanshi 元史 (section Zhi 志 15, Dili 地理                6), where it is recorded also as Tanglu by different characters 唐麓 (Song Lian V: 1575).                297  Inel  (Inel  khan  uul)  is  the  traditional  name  of  Delgerkhangai  Mountain  (Delgerkhangai  uul,  1926  m)  in                Delgerkhangai sum, Dundgovi aimag, on the southern side of the sum centre.                298  Ögüčeg refers to Ögzög Mountain (Ögzög uul, the highest point 1721 m), a group of hills situated 25 km to                the east from the sum centre of Sant sum, Övörkhangai aimag. The place was situated within the Banner of Dalai                Güng. On the map of (Dalai güng) Altanquyaγ of 1907 shows Ögčüg aγula in the southern part of the banner.                Online    digitized   version:   https://themen.crossasia.org/mongolische-karten/index/imgview/img/SBB-                IIIE_Hs_or_0076 (accessed 10 February 2021).                299  Kögene refers to Khögnö Mountain (Khögnö khan uul, 1967 m) situated on the border of Gurvanbulag and                Rashaant sums of Bulgan aimag.                300  A mountain name with uncertain reading: Qorulqun, Qorulγun, Γorulγun, Γorulqun and unclear identification.                S. Chuluun and N. Maralmaa in the encyclopaedia entry on Монгол толь (Чулуун, С. \& Маралмаа, Н. Далай                гүнгийн хүрээ. In: Монгол толь, An online encyclopaedia entry https://mongoltoli.mn/history/h/983 (Accessed                10  February  2021)  mentions  that  the  monastery  of  the  Banner  of  Dalai  güng  was  founded  in  1784  on  the                northern  slopes  of  the  Gorolgon  Mountain  on  a  place  called  Tsagaan  Ovoo.  The  same  source  is  quoted  by                Банзрагч  \&  Сайнхүү  2004:  58,  where  the  name  of  the  mountain  is  rendered  as  Khorolgon.  Alternatively,                Лүндээжанцан 1994: 17 mentions that the monastery was founded only in 1806, but apparently on the same site,                which  is  described  as  the  southern/eastern  slope  of  Tsagaan  Ovoo,  i.e.  the  current  Yesönzüil  sum  (centre).                Currently, a hilltop named Tsagaan Ovoo (2015 m) is situated 8 km southwest from Yesönzüil sum centre. I                suppose  that  Gorolgon/Khorolgon  later  changed  to  Orolgon,  which  is  the  older  name  of  the  mountain  Züün                Khairkhan  (2468  m),  which  was  declared  a  revered  mountain  within  the  Övörkhangai  aimag  in  2014                (http://www.uvurkhangai.mn/95/item/2148, Accessed 10 February 2021).                301  Supposedly referring to Ikh gazriin chuluu, the famous rock complex on the border of Gurvansaikhan and                Govi-Ugtaal sums of Dundgovi aimag.                302  In  modern  Mongolian  Orkhon,  Tamir,  Eg,  Selenge.  Rivers  of  the  forest-steppe  (Khangai)  zone.  The  text                distinguishes  among  the  bigger  rivers  of  the  north-western  part  of  the  Khalkha  area  (moreover,  all  of  them                tributaries of Selenge) and the smaller rivers of the steppe zone, but surprisingly including Tuul and Kherlen,                which are actually of comparative length and importance to the previous ones.                303  Tüi River (Tüi gol), presently in Bayankhongor aimag.                                                             109","I am presenting purifying offerings to all the lords of places, whenever they are located.                I am presenting purifying offerings to the gods of fire and the gods of the air.                I am presenting purifying offerings to the gods of trees and the gods of mountains and rocks, to the                heavenly lords of monasteries.                I am presenting purifying offerings to the gods and čidkür-demons born together with me.                                                                                              311                                                            310                May all the odour-eaters, particularly gandharvas  and souls in the intermediate state,  be satisfied                by this pure offering.                Ah,  [my]  lama,  tutelary  deity  and  Dharma  protectors,  when  you  taste  from  these  numerous  pure                offerings,  be  pleased  to  provide  to  me,  tantric  practitioner,  and  to  my  companions,  the  permanent                supreme siddhis.                Be pleased to provide the siddhi of the great peace.                Be pleased to provide the siddhi pacifying obstacles and hindrances. [5v]                Be pleased to provide the siddhi calming down illnesses.                Be pleased to provide the siddhi multiplying happiness and prolonging life.                Be pleased to provide the siddhi subordinating the three worlds.                Be pleased to provide the siddhi [protecting against] the fierce and ruthless.                Be pleased to provide the siddhi of the immortality.                Be pleased to provide the siddhi ensuring plentiful food and clothing.                Be pleased to provide the siddhi improving appearance, strength and reputation.                                                                               312                Be pleased to provide the siddhi of a good friend who brings blessings,                Be pleased to provide whatever siddhi one wishes.                Ah, in the palace of the perfect power of supreme wisdom                                  313                may the enemy-god  raise his face up.                Just as the sun and the moon rise across the sky                                                          314                may the enemy-god raise his face up.                Transmission-related lamas be pleased to give their blessing.                Tutelary deities be pleased to provide their support and protection.                                                                315                Dharma protectors be pleased to become enemy-gods.                 304  Bayidaraγ River (Baidrag gol), presently in Bayankhongor aimag.                305  Onggi River, written nonstandardly Ongγi (Ongiin gol), presently in Övörkhangai and Dundgovi aimags.                306  Usun-u jüil River (Usnii züil gol), the ancient name of the river currently named Yesönzüil in Yesönzüil sum                of Övörkhangai aimag, where the First Jebtsundamba Zanabazar was born in 1635.                307  Tarana River (Tarna gol), a river starting by the confluence of Sharlingiin gol and Jargalantiin gol in Bürd                sum,  Övörkhangai  aimag,  flows around  the Khögnö Tarna Range and in Gurvanbulag sum of Bulgan aimag                changes into Khar Bukhiin gol, the left tributary of Tuul gol.                308  Tuγula River (Tuul gol), one of the major rivers of the Khalkha area, situated mostly in the Central aimag, the                right tributary of Orkhon river.                309  Kerlüng  River  (Kherlen  gol),  one  of  the  major  rivers  of  the  Khalkha  area,  flowing  through  Khentii  and                Dornod aimags and empties into Khulun Nuur (ColMo. Khölön Nuur).                310  A type of beings subsisting on scents and serving as celestial musicians.                311  Jaγuradu, “being in the intermediate state”. The Mongolian term translates both Tib. bar do “the intermediate                state” (after oneʼs death) and gshin ʼdre a type of demons arising from the souls of the dead and causing harm to                the living people.                312  Buyan-dur  nöküčeldügči  relates  to  the  phrase  nöküčen  qamasaqu  (Tib.  grogs  byas)  “to  become  friends”                (Sumatiratna 2018: No. 15171).                313  Dayisun-u tngri relates to the Tibetan dgra lha “enemy-god”, i.e. a type of deities protecting their worshipers                against enemies and capable of increasing their property (Nebesky-Wojkowitz 1993: 318), but slightly wider in                sense in the Mongolian area, where dayisun-u tngri (also dayičin tngri “warrior-god”) is frequently synonymous                to sülde tngri as the deified concept of the charisma or invincible strength usually considered to be present in the                standard of war (also called sülde). Heissig 1970: 398 (classifying dayisun tngri and sülde tngri into a larger                group of “cavalry-deities” (Reitergottheiten), Birtalan 2001: 969.                314  This phrase is to be found also in a specialized text of incense offering to sülde tngri as quoted by Heissig                (1966: 157): oγtarγui-dur naran saran urγuγsan metü / küčütü sülde tngri-yin ergün maγtaqui. “[I] praise the                powerful sülde tngri / similar to the sun and the moon rising on the sky.”                315  Dayisun tngri, here in the clearly Buddhist meaning of the term (Tib. dgra lha), i.e. warrior deities whose task                it is to fight enemies of the doctrine.                                                             110","Just as the sun and the moon are connected to the sky, just as the shadow is connected to the body, just                as a lion walks on snowy mountains, just as wings are inseparable from a garuḍa, just as a dragonʼs                voice is not separate from a dragon, just as a tiger dwells in forests, just as a fish lives in waters, our                                                                                                316                enemy-god be please to become our friend, support and protect us wherever we stay or go.                ibsu ibsu gods have won, made a vow.                2. Ah, I am summoning the perfect life, longevity and good fortune from Eserün Qormusta and other                gods.                I am summoning jewels and pleasures from Nandi and Ubanandi and other kings of luus. May they                arrive.                                                                      317                I am summoning stocks of goods and cattle from Vaiśravaṇa  and other yakṣas. May they arrive.                I am summoning the glory of lineages of noble rulers. May it arrive.                I am summoning vows of wise noble monks and skills of ministers. May they arrive.                                                                                              318                I  am  summoning  the  good  fortune  for  the  livestock  starting  from  the  herd  vanguard  of  the  rich                people. May it arrive!                I am summoning the splendour of the rough and ready heart of the heroes. May it arrive!                I am summoning the good fortune of the metal jacket, armour and helmet. May it arrive!                I am summoning the good fortune for the descendants of the family as a stream of water. May it arrive!                I am summoning the good fortune that many good companions will gather like stars. May it arrive!                I am summoning the good fortune of things with a nice appearance and agreeable sound, of incense                with a fragrant smell, of delicious foods and clothes soft to the touch. May it arrive!                I am summoning the good fortune of strength in affairs and agility in actions.  May it arrive!                                                                                    319                I am summoning the good fortune of all the wishes that someone desires. May it arrive! [6v]                (2)  I  am  summoning  in  front  of  you  all  wrong  actions  including  those  not  identified  and  not                unconscious and all [evil acts] committed through incapacity. Be pleased to forgive them.                oom wčir satu X: Read these one hundred syllables three times.                The one with bad awareness  be pleased to return to his place.                                         320                The vow-holders  absorbed themselves into their hearts.                               321                                322                May all the ghosts  who came to this place of the offering return everyone to his own place.                Incense offering purifying every impurity is completed.                tadyadaḥ gadi gadi bara gadi bara saqagadi bodi son.                oṃ muni muni mahā muni sakyamuni soq-a.                oṃ arabazanadi. oṃ wčar bani hūṃ paD.                              323                Recite jiderm-e  three times, bless wheat grains and say:                oṃ ā qung. May the blessing of [7r] the three jewels be present.                May the blessing of the Victorious Śākyamuni be present.                May the blessing of the Buddhas of ten directions be present.                May the blessing of Vairocana buddha be present.                May the blessing of Ratnasambhava buddha be present.                May the blessing of Amitābha buddha be present.                May the blessing of Vajrasattva buddha be present.                May the blessing of Amoghasiddhi buddha be present.                May the blessing of Avalokiteśvara bodhisattva and others of eight important bodhisattvas be present.                May the blessing of Guru Padmasambhava be present.                May the blessing of Guru Tsongkhapa is present.                May the blessing of the three holy lords is present.                 316  A frequent part of the ritual text addressed to dayisun tngri.                317  The guardian of the northern direction and leader of yakṣas.                318  Sürüg-ün manglai the best part of the herd, or male animals accompanying the herd.                319  Yabudal-dur qurdun can be understood as referring to man, but also to horses (“with fast gait”).                320  Unclear.                321  Tangγariγ-tan, Tib. dam can “vow-holder” synonymous to nom-un sakiγulsun, Tib. chos skyong                “Dharma protector”.                322  Bodu nar, stand. bodi nar, Tib. ʼbyung po, Skt. bhūta, pl. bhūtāni a class of malignant beings, mostly harmful                spirits of the prēta realm.                323  Jiderm-e, unclear, perhaps referring to Tib. bskyed rim, Skt. utpattikrama “development/generation stage”.                                                             111","May the blessing of Esrün (> Esrua) Qormusta and all gods is present.                May the blessing of the five ḍākinīs is present.                May  the  blessing  of  the  splendid  Sumeru  Mountain  and  others  of  the  seven  golden  mountains  is                present.                                                    324                May the blessing of the ocean naγamadi  and others of the seven precious rivers is present.                                         325                May the blessing of ila sala  and all other trees is present.                                                              327                May the blessing of Balsam odendron  and saffron  and all other herbs is present.                                                  326                                                       328                May the blessing of the Fast Runner Aśvaka  is present.                May the peace and happiness multiply everywhere.                maṃ gha laṃ aḥ oṃ maṇi paṭme [!] hūṃ aḥ                oṃ sarvan sangsu bawangtu dhānā ji soq-a:                 Transcription:                [1r] qamuγ gkir                arilγaγči                ubsang                ene bui::                [1v] namo guru ubsang taqil üiledsügei                kemen küsegčin: öber-ün idam burqan kemen sedkejü                eyin uriγdaqui:: : ::                oṃ wčar kundali qana qana qung                bad: oom subav-a suutu sarwa darm-a                subav-a suudu qang: qoγusun kü                bolbai:: qoγusun-u aγar-dur oom-ača boluγ=                san aγui yeke erdeni saba nuγud-un                dotura: oom üsüg simedügsen-eče boluγ=                san tngri narun ed-iyer bütügsen taqil                                329                usun: köl uγiyaqui  čečeg: ünür-tü                küji: jula. ünür-tü usun: taqil idegen:                kög Daγun teregüten öngge Daγun ünür                amta kürteküi qotula erdem tegüsügsen                taqil ubsang-un ideged čubural ügei                türbel ügei sayin küsel γarqu-yin orun:                 324  Written  without  dot  above  the  opening  titim  (reading  aγamadi  also  possible).  Uncertain,  but  the  seven                precious rivers refer supposedly to the Seven pleasant oceans (see note 292 above), which are considered as the                land of luus (Skt. nāga), the water-demons (Bareja-Starzyńska 2006: 117, notes 109, 110, Ковалевский 1837:                97). Naγamadi might be an unprecise or corrupted transcription of Skt. nāgamaṇi “Nāga jewel” or “Nāga pearl”,                nāgamaṭhi “dwelling of nāgas”, nāgamati “mind of the nāgas”.                325  Unclear, perhaps the name of sāla tree.                326  Güügen, probably gügül, Tib. gu gu lu, Skt. guggulu “Balsam odendron” (Sárközi 1995: 6257).                327  Gürgüm, Tib. gu ru yum, Skt. kuṅkumaṁ “saffron” (Sárközi 1995: No. 6259).                328  Qurdun  kürügči  “fast  arriving”,  probably  (but  not  necessarily)  instead  of  qurdun  güyügči  “fast  runner”                supposedly  refers  to  qurdun  yabuγči,  Tib.  ʼgro  mgyogs,  Skt.  aśvakaḥ,  one  of  Śākyamuniʼs  first  six  śrāvaka                disciples (jirγuγan ayimaγ, Tib. drug sde, Mahāvyutpatti 1989: No. 9406, Sárközi 1995: 626, No. 9475). The                name  Aśvaka  is  derived  from  Skt.  aśva  “horse”,  meaning  “horseman,  cavalryman”.  Tibetan  translation  ʼgro                mgyogs  “walking  fast”  probably  developed  into  Mongolian  word  geyinγou  (ColMo.  гийнгоо,  also  as  a  verb                гийнгоолох “to chant giingoo”) denoting a special form of melodic chanting by children riders before a horse-                race to encourage and inspirit the horse. The words of the geyinγou chants vary region from region. They are                frequently linked to the worship of Hayagrīva (Skt. name literally meaning “having the neck of a horse”, Tib. rta                mgrin) considered popularly “a god of horses”. Geyinγou is sometimes formed by the heart mantra of Hayagrīva:                om vajra krodha  haya grīva hulu hulu  hūṃ  phaṭ,  in other cases  by  the mantra  introduced  by  Öndör Gegeen                Zanabazar: om marzai mam suuhaa.                Kii ginggen here is likely to be a corrupted form of Tib. ʼgro mgyogs referring to the idea of fast horses, or even                more generally to the vital energy keimori (lit. “wind-horse”, kii = kei “wind” + ginggen as a metaphor of a                horse).                329  Written uqiyaqui.                                                             112","330                oγtarγui-yin kijaγar turuγ  yeke Dalai                bolbai:: oom argam-a qung: tegünčilen                badim bosbi. Dobi. aluki. gandi. niwadi.                šabda-a-a qung: nam-a sarwa DaTaγʼaDa                odgadi isbarana gimang gʼagʼana soqa:                oom amirita qung: oom agʼaru mugʼang                [2r] sarwa Darmani adiy-a odba niduda nam-a                sarwa tatagʼata awalokiti oom sambara                sambara qung: oom ruru isburu                čola dista sida luuzani sarwa                arta sadani soqa:: minü sedkel-ün                küčün nügüd kiged: tegünčilen irigsen-ü                adistad-un küčün ba: nom-un činar-un                küčün nügüd-iyer ab ali qamuγ                sedkegsen üiles: tedeger yambar                yosutan bügüdeger: türbel ügegüy-e                bütükü boltuγai:: kög Daγun-i beledčü eyin                ögülegdeküi:: wčir Dara teregüten                ündüsün kiged barildun irigsen čoγtu                degedü lam-a nar-un ayimaγ kiged: sigemüni                burqan teregüten qamuγ burqan- bodisung                nar-un ayimaγ: niγuča quriyangγui yaman=                taka kiged: keyi wčir čakarasambara                teregüten dörben dandaris-un qamuγ                idam-un ayimaγ: jirγuγan γar-tu                maqakala teregüten: baγatud Dagini nom-un                sakiγulsun nuγud: busuber dalan tabun                itegel: Dalai metü tanγariγ-tan: tngri                raksas naiman ayimaγ-ud: orud-un tngri                delekei-yin ejed ubsang-un čaγlaši                [2v] ügei jočid-iyar küriyelegülügsen-i                uriju irigülsügei:: ene taqil-un orun-                dur iren soyurq-a: i keyi kei wčir                samanza: emüne oγtorγui degere erdini                tabčang-un degere lingv-a sara-yin                debesker-dür ker taγalsabar saγun                soyurq-a:: ay-a ubsang-un ündüsün                aqui köke oγturγui-dur altan jirüke-                tü egülen γaruγsan-iyar: ulam jerge-                ber dörben maqabud-un saba üre                bügüdeger bütübei: tendeče zambuutab                delekei-dür qura oruγsan-iyar:                γajar-un jirüken em kiged moD urγu=                bai: tere em čibegen jirüken-i nayira=                γulju ögsügei. ariγulan taqisuγai:                ündüsün barilduγsan lam-a nar-yi ari=                γulan taqiγsan-iyar ese süsülügsen                teregüten sidi-yin todqar nuγud                arilqu boltuγai: idam burqan-dur                ariγulan taqiγsan-iyar: tanγariγ ebdereg=                sen tasuraγsan teregüten arilqu boltuγai:                nom-un sakiγulsun-a ariγulan taqiγsan-                 330  Turuγ kemjiy-e “size, quantity”, yirtinčü-yin kijaγar turuγ kürtele “до пределов мира” (Ковалевский 1844:                1889).                                                             113","iyar: baling tasuluγsan qarasilaγsan                arilqu boltuγai: orud-un tngri Delekei-                [3r] yin ejed-dür ariγulan taqiγsan-iyar:                aljiyas üile-ber γutuγaγsan gem-üd ari=                laqu boltuγai: ene ubsang taqil-yiar                aliba gkir burtaγ arilqu boltuγai:                ubsang-dur sačuγsan ariγun taqil usun-                yiar taqisuγai: delgemel linqu čečeg-                                             331                iyer taqisuγai: ubsang-un egülen                čoγčalaγsan küji-yin ünin-iyer taqisu=                γai: ubsang-dur sitaγaγsan γal badaraqui                jula-bar taqisuγai: ubsang-un sayin ünüd                badaraγsan-iyar taqisuγai: ubsang-un                jaγun amtatu tosun γulir ideged-iyer                                     332                taqisuγai: čing kögürge  sayin Daγudan-                iyar taqisuγai: tere metü sayin ünür                amtatu em kiged ed ideged-i čiγulγaju                tülegsen ene ubsang-un yeke egülen-ü ünin-                iyer: wčardar-a teregüten: ačiTu ündüsün                kiged barildun iregsen lam-a nar-a ariγulan                taqisuγai: niγuča quriyangγui yamantakʼa                teregüten degere ügei dandara-yin ečege-yin                ündüsün qamuγ idam burqan nuγud-dur                ariγulan taqisuγai: keyi wčir zakʼarasambara                teregüten eke-yin ündüsün qamuγ idam burqan                nuγud-dur ariγulan X: wčir dadu darma dadu                [3v] teregüten yogʼa-yin dandara-yin qamuγ idam                burqan nuγud-dur ariγulan X: ile bodi                qutuγ-un wiruzana turkʼadi teregüten abiy-a-yin                dandara-yin qamuγ idam burqan nuγud-dur ariγulan                X: wčariidarana čaγan sikürtü teregüten kʼriy-a                yin dandara-yin qamuγ idam burqan nuγud-dur                ariγulan X: sayibar oduγsan amurlingγui keling=                ten teregüten naiman jarliγ-un qamuγ idam                burqan nuγud-dur ariγulan X: belig barimid                teregüten ilaγuγsad-un qamuγ eke tngri                nügüd-dür ariγulan X: dibanggara burqan                teregüten qamuγ nögčigsen burqan nuγud-dur                ariγulan X: sigimuni teregüten etüged-dür                saγuγsan qamuγ burqad nuγud-dur ari=                γulan X: mayidari teregüten irege edüküi                qamuγ burqan nuγud-dur ariγulan X: degere                ügegü qamuγ γurban erdenis-dür ariγulan                X: wirozana teregüten tabun ijaγur-tu                qamuγ sayibar oduγsad nökür selte-dür                ariγulan X: datu sori teregüten tabun                ijaγur-tu eke nökür selte-dür ariγu=                lan X qongsimbodisdba teregüten qamuγ                bodisung nökür selte-dür ariγulan X                arban naiman yeke sarwang teregüten qamuγ                [4r] sarwang nuγud-dur ariγulan X:                arban qoyar yeke baridikʼabud-dur ariγulan X:                 331  + sujug with deletion mark of the scribe.                332  Stand. čang kögerge.                                                             114","baradoza teregüten arban jirγuγan aqui                sitügen nökür selte-dür ariγulan X:                nagʼarjuna türbel ügei teregüten enedkeg-                ün qamuγ sideten nökür selte-dür ariγu=                lan X: badm-a sambav-a baγši teregüten                qamuγ yeke widy-a Dari nökür selte-                dür ariγulan X: marba mila isgʼamba                teregüten töbed-ün qamuγ yeke sideten                boγda merged nökür selte-dür ariγu=                lan X: tabun dagini teregüten qamuγ Dagini                nökür selte-dür ariγulan X: jirγuγan γar-                tu dörben γar-dur maqakʼala teregüten                qamuγ nom-un sakiγulsun nökür selte-                dür ariγulan X: čoγtu ükin tngri                teregüten γadaγadu dotuγadu qamuγ saki=                γulsun ükin tngri nökür selte-dür                ariγulan X: esrün qormusta dörben                maqaranza teregüten qamuγ tngri nar-un                qad nökür selte-dür ariγulan X: naran saran                naiman yeke gʼraγ qorin naiman yabuqui odud                teregüten qamuγ tngri nökür selte-dür XX:                [4v] zambala teregüten qamuγ ed sang-un ejed                nökür selte-dür ariγulan X: nandi ubanandi                teregüTen qamuγ luus-un qad nökür selte-                dür ariγulan X: γajar-un ükin tngri teregüten                qamuγ γajar-un ejed nökür selte-dür                ariγulan X: sümbüri aγula doluγan altan                aγula teregüten qamuγ aγulas-dur aγči                tngri γajar-un ejed nökür selte-dür ari=                γulan X: doluγan činggiküi Dalai γadaγadu                yeke Dalai gʼanggʼa mören teregüten qamuγ                dalai möred-ün ejed nöküd selte-dür ari=                γulan X: busu ber wčir-un orun gederegüd                aγula teregüten enedkeg-ün qamuγ γajar                usun-u ejed nökür selte-dür ariγulan X:                utai aγula teregüTen qitad-un qamuγ γajar                usun-u ejed nökür selte-dür ariγulan X:                juu lasa teregüten töbed-ün qamuγ                süm-e keyid γajar usun-u ejed nökür                selte-dür ariγulan X: juu süm-e dugʼang                šambala teregüten ene eteged-ün süm-e keyid                sitügen bügüdedür ariγulan X: altai                qangγai onglu tanglu kengtei qan aγula                teregüten aγulas-un qan ejed nökür selte-                dür ariγulan X inel ögüčeg kögene                [5r] γorulγun yeke γajar teregüten qamuγ                γajar-un qan ejed nökür selte-dür XX:                orqun tamir ege selengge teregüten oi-                dur bükü qamuγ qatun möred-ün ejed nökür                                     333                selte-dür ariγulan X: tüi  bayidaraγ ongγi                usun-u jüil tarana tuγula kerlüng teregüten                qamuγ öčüken möred-ün ejed nökür selte-                dür XX: qamiγ-a bükü orun-u delekei-yin                 333  Written tuni with a dot above n, supposedly a mistake or a misunderstanding by the scribe.                                                             115","ejed bügüde-dür ariγulan X: ilangγuy-a                qamiγa yabuqui tergegür-ün ejed bügüde-dür                XX: ali saγuqu γajar-un ejed bügüde-dür                XX: γal-un tngri kei-yin tngri bügüde-dür                XX modun-u tngri aγula qada-yin tngri keyed-                ün ejen tngri nügüd-dür XX öber lüge                qamtu törügsen tngri čidkür nügüd-                dür ariγulan taqisuγai: gandari jaγuradu                teregüten ünür idegčid bügüdeger ene                ariγun taqil-iyar qanaqu boltuγai::                ay-a lam-a idam nom-un sakiγulsun teregüten ene                aγui yeke ariγun taqil-i amsaγad kü. bi                yogʼačari nökür selte-dür yegüdkel ügei                degedü šidi-i öggün soyurqa: yeke amuγulang-                un sidi-i öggün soyurqa: jedker todqur-                i amurliγulqui sidi-i öggün soyurqa:                [5v] ebečin idesi amurliγulqui sidi-i öggün                soyurqa: amin nasun buyan kisig delgere=                gülküi sidi-yi öggün X: γurban yirtinčü                tegün-i erkedür oruγulqui sidi-i öggün                                334                X: doγsin geneger  ügei-ün sidi-yi öggün                X: ükül ügei nasun-u sidi-yi öggün X:                idegen ed mal qubčan elbeg bolqu-yin                sidi-yi X: öngge küčün aldar nere delgere=                küi sidi-yi öggün X: buyan-dur nöküčeldüg=                či sayin nökür-ün sidi-yi öggün X: yaγu                ba küsegsen sidi-yi öggün soyurq-a:                ay-a belge belig-ün erke tegüsügsen qarši-dur:                Dayisun-u tngri jusa čirai degegsi bolγan ergü=                sügei: oγturγui-dur naran saran urγuγsan                metü dayisun-u tngri jusa čirai degegsi                bolγan ergüsügei: ündüsün barilduγsan laminar                adastad-i öggün soyurq-a: idam burqan nuγud                ibegen qasiyan bolun soyurqa: nom sakiγulsun                                                      335                nuγud dayisun-u tngri bolun soyurqa: oγtur                luγ-a naran saran nöküčeldüküi metü: bey-e luγ-a següder                nöküčeldüküi metü: arsalan časutu aγulan-dur                yabuqui metü: gʼarudi luγ-a jigür ülü                qaγačalduqui metü: luu-yin Daγun luu luγ-a                ülü qaγačalduqui metü: bars oi-dui aqui                [6r] orusiqui metü: jiγasun usun-dur aqui metü:                babüren qamiγ-a saγubasu odbasu ber Dayisun-u                tngri minü nökür bolun ibegejü qasin soyurq-a:                ibsu ibsu tngri ilaγubai:: angdabai:: :                2. ay-a eserün qormusta teregüten: tngri nar-                un tegüs sayin amin nasun buyan kesig-yi urimui ire-                tügei: nandi ubanandi teregüten luus-un qad-un                erdeni kiged edelküi jirγalang-ud-i urimui ire=                tügei: iswariwani teregüten yakʼsas-un ed mal-                un sang-yi XX: qan ijaγurTan-u ündüsün orun-u                čoγ jali-yi XX: sayid-un erdem. merged-ün belig                 334  Geneger supposedly related to genegeri (Ordos dialect) “misfortune arising from carelessness and foolishness”                (МХИТТ).                335  Probably instead of oγturγui.                                                             116","toyid-un tanγaraγ nuγud-yi XX: bayad-un sürüg-                ün manglai teregüten: mal aduγusun buyan kesig XX:                baγatud-un qadaγun jirüken-ü suu jali nuγud-yi XX:                batu čagʼiraγ quyaγ duγulγ-a nuγud-un buyan                kesig-yi XX: köbegün uruγ ündüsün usun-u                ursqal metü bolqui-yin buyan kesig-yi XX:                olan sayin nöküd odun metü čiγulqui buyan                kesig-yi XX γov-a öngge-tü sayiqan daγu-                tu sayin ünür-tü küjid amta-tu idegen ba:                kürteküi jögelün qubčid-un buyan kesig-yi XX:                üile-dür küčütü yabudal-dur qurdun bolqui                buyan kesig-yi XX: aliba küsegsen küsel-ün                buyan kesig-yi urimui iretügei:: :                [6v] 2 ese oluγsan ese medegsen kiged: ab ali ülü                čidaqui-ber: ende aliba üiledügsen gem-üd-i:                ta bügüde-de urimui küličen soyurqa::                oom wčir satu X: kemekü jaγun üsüg-yi γurban-                ta ungsi: wčir muu: belge belig-ten orun-                Daγan ajaran soyurqa: tangγaraγ-tan öber-ün                jirüken-dür singgekü bolbai: ene takil-un orun-                dur iregsen bodi nar bügüdeger öber-ün                öber-ün orun orun-daγan odtuγai::                qamuγ gkir arilγaγči neretü ubsang                tegüsbe:: : ::                qamuγ törül tutum-dur ünen ariγun                lam-a luγ-a qaγačal ügei nom-un öljei                qutuγ-iyar činggeju bürün: mör                orud-un erdem-i sayitur toγuluγad:                wčir Dara-yin qutuγ-yi üter olqu                boltuγai:: : ::                tadyadaḥ gadi gadi bara gadi                                     336                bara saqagadi bodi son:  oṃ muni                                               337                muni mahā muni sakyamuni soq-a:                oṃ arabazanadi: oṃ wčar bani hūṃ                paD:: jiderm-e γurban-ta ungsiγad                buγudai amun-i adislaju eyin ögüle::                oṃ ā qung: γurban erdini-yin                [7r] öljei qutuγ orusituγai:: ilaγuγsan                sigemüni-yin öljei qutuγ X: arban jüg-                ün qamuγ burqad-un öljei X wiruzana burqan-u X:                ratna sambav-a burqan-u X abid burqan-u X:                wčir satv-a burqan-u X: amogʼasidi burqan-u                X: qongsim bodisatu teregüten čiqula                naiman bodisung nar-un X: badm-a sambav-a                baγši-yin X: süngʼaba guru-a-yin X:                γurban boγda-yin X eserün qormusta                teregüten qamuγ tngri nar-un X tabun                Daginis-un X čoγtu sümbür aγula                teregüten doluγan altan aγula-yin X:                aγamadi Dalai teregüten doluγan erdem-                tü möred-ün X: ila sala teregüten                qamuγ modud-un X: güügen gürgüm tere=                 336  Mantra gate gate pāragate pārasaṃgate bodhi svāhā of the Prajñāpāramitāhṛdaya (The Heart Sutra).                337  Mantra oṃ muni muni mahā muniye svāhā.                                                             117","gülen qamuγ ebesün-ü X: qurdun kürügči ?                kii ginggen-ü öljei qutuγ orusi=                tuγai: aliba küsegsen küsel bügüde                nar edür ende iren soyurq-a:: : ::                qotula sayin amuγulang                jirγalang nemetügei:                                                 338                maṃ gha laṃ aḥ oṃ maṇi paṭme hūṃ  aḥ                oṃ sarvan sangsu bawangtu dhānā                ji soq-a:                                                                   Figure 7:  Sprinkling  milk or tea  with  a special  wooden  ladle (tsatsal)  after the  first thunder  of an                approaching storm, Bulgan sum, Bayan-Ölgii aimag (Ondřej Srba, 2017)                          338  Instead of oṃ maṇi padme hūṃ.                                                             118","2.3. Popular Buddhist Poetry, Hymns, Chants, and Invocations                                                                              th                Mongolian Buddhist literature began to emerge at the turn of the 14  century, focusing mainly on the                field of religious poetry. The literary heritage created by the first known translator of the Buddhist                                                                     th                scriptures into the Mongolian script, Čoyiji Odser (early 14  century), was later defined specifically as                               339                the art of poetry.  The versified form with alliterated line openings, aiming toward regularity in the                length of the verse, was held in high esteem even in the epic narrative genres of the written literature                                        th                                th                throughout the 17  and 18  centuries. Presented here are a couple of versified prayer hymns addressed                to the teacher lama.                      The  liturgy  both  read  regularly  during  monks’  gatherings  in  temples  and  performed  within                special rituals is not intended to be understood by the laymen, who are nonetheless encouraged to be                present at the rituals and to “rejoice” in it (daγan bayasqu, Tib. rjes su yi rang ba), but who actively                participate  in  reading  a  religious  text  only  rarely.  An  exception  is  represented  by  the  tradition  of                popular religious chants, which can be sung or recited by the laymen and lamas together, or by laymen                without  a monastic  surveyance.  These  chants are  called  mani  kögjiyekü  “to  develop/rouse/promote                mantras” or mani ungsiqu “to recite mantras”. The tradition gained a large popularity in the Mongolian                                               th                                                                                                  th                                  th                areas in the late 19  and early 20  centuries but became largely forgotten during the 20  century.                Currently,  only  a  few  regions  in  Mongolia are  known  for  the  general  knowledge  and  use  of  these                chants  (for  example  Tsogt  sum  in  Govi-Altai  aimag),  but  thanks  to  educational  and  promotional                actions undertaken by individual lamas (the most famous being Kh. Baasansüren, former khamba lama                of Erdene Zuu Monastery), these chants are acquiring a more general audience and their knowledge is                increasing. Some of the texts are being updated or newly composed because the original chants were                adjusted to the melody based on the oral-literary pronunciation of Mongolian (Владимирцов 1929:                31).  Here  the  genre  of  mani-chants  is  represented  by  a  short  hymn  on  the  sacred  Utai  Mountain                (Wutaishan in Shanxi) and by the hymn praising the reincarnation of Jebtsundamba Khutugtu.                      Beside this type of Buddhist chants, Buddhist motives and reflections frequently appear in other                genres  of  traditional  folk  songs (particularly  urtiin  duu). Melodically and expressively  close  to the                mani-chants  were  short  songs  reflecting  current  events.  This  genre  is  represented  here  by  the                manuscript  of  a  popular  song  about  the  imprisonment  of  the  Eighth  Jebtsundamba  Khutugtu  by                Chinese soldiers in 1921.                  2.3.1. Msc. B 62/1: Two Prayers for the Teacher Lama                Manuscript  description: Fol. 32r-38r in part C of a manuscript convolute of prayers, mostly with                parallel  Tibeto-Mongolian  versions.  Two  layers  of  supposedly  Chinese  honey-yellow  paper  stuck                together.  Horizontal  pothi  format,  but  originally  with  a  booklet  binding  (now  mostly  broken)  and                yellow silk glued to the front cover. Size: 20 × 7 cm. Calamus written script with characteristics of the                                th                first half of the 18  century.                Palaeographical analysis: 1.B., 2.C., 3.A, 4.1.A, 4.3. crossed strokes, 5.C. large constricted, 7.1. hook-                launched  č-shaped  undistinguished  č/j,  8.1.  shaded numu  in  bo/bu  ligatures  and  occasionally  other                syllables with k/g-/b-, 8.2.A-B. (transitional form), 8.3. opened forms prevail (except final i), 10.E.,                11.B. clock-wise oval form, 13.Aa, Ac, Bd and other forms, 14.2.A. prevails, 15. open shaped m with                very long eber parallel to the base-line, 16.B. exceptional reading supportive diacritics, 17.A. small                coronet + long boγuni segül + closed numu, the whole letter oversized, 18.A.                Phonetic use of d (dalai 34r/9) and even debisker d-grapheme (gedesü+sidü) in prevocalic position                (metü 33v/14, 34r/6) – only a few cases with respect to the short length of the text.                 Translation:                Namo guru.                My lama associated in nature with Āryapāla.                My benevolent lord who gave me a taste of nectar of the pure nature of reality.                Lead me frightened to the land of happiness.                  339  For example, in the anonymous didactic poem Rasiyan-u qumq-a, stanza 308 (Srba 2015: 27).                                                             119","My supreme lama lord.                The sun that rose in the clear sky.                My lord who surpasses anyone else.                My hook that pulls me out of the swamp of a sinful world.                Take my sinful self to the land of buddhas enjoying the state of bliss.                My supreme lama lord.                My rising sun illuminating the dark earth.                My highest lord caring for all beings like his children.                My real buddha who brought mad and ignorant people to recognition.                                                               340                Lead sorrowful myself to the land of the utmost bliss.                My supreme lama lord.                My wish-fulfilling jewel ascended to the highest place.                My father lama, the only place of refuge for the multitude of beings.                                                                    341                My real buddha leading to the path of the entire liberation.                Lead haughty (egoist) myself to the land of Vajradhara [of the complete realization].                My supreme lama lord.                My supreme lord who aroused astonishment in the Tibetan and Mongolian lands.                My lama associated in nature with the unsurpassed Buddha.                My real buddha who led troubled beings to enlightenment.                Lead my ignorant stupid self to the paramount Buddhaʼs land.                My supreme lama lord.                My lama associated in nature with the Three Jewels.                My father lama, refuge of all beings.                                                                        342                My real buddha skilfully removing the illness of three poisons.                Lead my disgraceful self before the holy Avalokiteśvara.                My supreme lama lord.                May I never separate from my teacher, the lama, just as power is associated with the tiger.                May I taste the inexhaustible nectar of your doctrine until satisfaction.                May I follow you to be born in the land of the heroes and ḍākinī.                                                                         343                May I not separate from my teacher, the lama, even for a moment, just as wings are associated with                the vulture.                May I taste the inexhaustible nectar of your teaching, profound as the ocean until satisfaction.                May I follow you to be born in the sublime land of the buddhas.                May I never separate from my teacher, the lama, just as the fish is associated with water.                May I taste the inexhaustible nectar of your teaching more and more until satisfaction.                May I follow you to be born in the land of the completely perfected  buddhas.                                                                            344                In heart faithfully invoking my esteemed supreme lama,                may my strayed emotions be purified without [leaving] the smallest pollution.                May we be saved from sufferings of the afflictive saṃsāra.                May I follow you to be born in the land of Sukhāvatī.                In the power of this tiny prayer                may I not separate from my honoured supreme lama.                If I leave this life, may I be born in an instant next to my lama                and may I become the forehead of companions of my mighty supreme lama.                Have mercy on me, my lama, for my prayers seeking blessings,                may I leave the sufferings of the shameful saṃsāra behind,                  340  Qaril-ügei orun, Tib. mi phyed pa, lit. “from which one will not return”, “indestructible (land), (the land) of                the of the greatest beatitude”.                341  Oγuγata tonilqui-yin mör, Tib. yongs su thar paʼi lam, “path of complete liberation”.                342  γurban qour, Tib. dug gsum, “three poisons”: “attachment” (tačiyangγui, Tib. ʼdod chags), “anger” (urin, Tib.                zhe sngang), and “delusion” (mungqaγ, Tib. gti mug).                343  Baγatur  daginis,  Tib.  dpaʼ  bo  mkhaʼ  ʼgro,  male  ḍāka  and  female  ḍākinī,  epithet  of  rig  pa  ʼdzin  pa                “knowledge-holder”, i.e. a realized master on one of the four stages on the tantric path of Mahāyoga (TBRC/RY).                344  Oγuγata tuγuluγsan, Tib. yongs su rdzogs pa, “perfectly accomplished”.                                                             120","345                and bearing my lama – who completely realized [all] three dimensions of existence  – in the highest                reverence,                                             346                may I follow the root of Dharma  of my holy lama in my every existence.                 Transcription:                (Arranged according to alliterated verses)                [32r] namo guru:                ariy-a balo-yin¦ mön činar tegüsügsen blam-a¦ minü:                ariγun nom-un činar-un¦ rasiyan-i amsaγulugsen ačitu¦ boγda minü:                ayul namai¦ amuγulang-tu orun-tur¦ udurid-un soyurq-a:¦                degedü boγda blam-a minü:¦                gegen oγtarγui-tur¦ urγuγsan nara minü:                ken ken-eče¦ ülemji ketürkey-e boγda¦ minü:                gemtü orčilang-un¦ balčaγ-ača tataγči γoq-a¦ minü:                gemtü namai geyigsen [32v] burqan-u orun-tur udurid-un¦ soyurq-a:                degedü boγda minü::¦                qarangγui-yin tib-i geyigü=¦lügči urγumal naran minü:¦                qamuγ amitan-u köbegün¦ metü asaraγči degedü boγda¦ minü:                γani mungqaγ amitan-i¦ nom-tur oruγuluγsan¦ üneker burqan minü:                γasalang-tu¦ namai qaril-ügei burqan-u¦ orun-tur udurid-un soyurq-a:¦                degedü boγda blam-a minü::¦                orui-tur urγuγsan čindamuni¦ minü:                olan amitan-i γaγčekü¦ abural-un orun ečige blam-a¦ minü:                                            347                oγuγata tonilquyin [33r] mörtür  uduridugsen¦ üneker burqan minü:                omuγtu¦ namai wčir darin  orun-dur¦ udurid-un soyurq-a:¦                                       348                degedü boγda blam-a minü::¦                töbed mongγol qoyar¦ ulus-tur γayiqaγdaγsan¦ degedü boγda minü:                teng=¦sel ügei burqan-u mön¦ činar tegüsügsen blam-a minü:¦                tenčigürigsen amitan-i bodi¦ qutuγ-tur jiluγuduγsan¦ üneker burqan minü:                teneg¦ mungqaγ namai degere ügei¦ burqan-u orun-tur udu¦ =rid-un soyurq-a:¦ [33v]                degedü boγda blam-a minü::¦                γurban erdeni-yin mön činar¦ tegüsügsen blam-a minü:¦                qotala amitan-i abural-un¦ orun ečige blam-a minü:¦                γurban qour-a-yin ebečin-i¦ arγ-a-bar arilγaγči¦ üneker burqan minü:¦                γutumsiγtu namai¦ qutuγ-tu qongsim¦ bodi satu-yin emüne udu¦ =rid-un soyurq-a:                degedü¦ boγda minü::                bars-luγ-a¦ küčün nöküčegsen meTü:¦ baγsi blam-a-ačaγan ülü¦ qaγačan:                baraγdasi ügei [34r] nom-un rasiyani činü¦ qantala amsaju burun:¦                baγatur daginis-un orun-tur¦ daγan törülčekü¦ minü boltuγai::                tas-luγ-a¦ jigür nöküčegsen meTü:¦                tasural ügei blam-a¦ -ačaγan ülü qaγačan:¦                Dalai metü gün nom-un¦ rasiyani činü qantala¦ amsaju burun:                tangsuγ¦ burqan-u orun-tur¦ daγan törülčekü minü¦ boltuγai::                usun-luγ-a¦ jiγasun nöküčegsen metü:¦                urbal ügei blam-a-[34v]ačaγan ülü qaγačan:                ulam¦ ulam nom-un činü rasiyani¦ qantala amsaju burun:¦                oγuγata tuγuluγsan¦ burqan-u orun-tur daγan¦ törülčekü minü boltuγai::¦                erken degedü blam-a-yuγan¦ jirüken-degen süsüljü¦ jalbariγsan-iyar:                endegü=¦rigsen niswanis minü¦ gkir ügei arilju burun:¦                  345  Γurban bey-e, Tib. sku gsum, Skt. trikāya, “three buddha bodies”.                346  Nom-un ündüsü, Tib. chos kyi rtsa ba, root or fundamental principles of religion as well as the continuity of                transmitting oneʼs teacherʼs instructions.                347  Written mortur without silbi in the first syllable.                348  Stand.: dara-yin.                                                             121","emgegtü orčilang-un¦ jobalang-un-ača sayitur¦ tonilju burun:                erdeni-¦ tü sukawati-yin orun¦ -tur daγan törülčekü¦ minü [35r] boltuγai::                ene meTü¦ öčüken jalbariγsan-u küčün¦ -iyer:                erken degedü blam-a¦ -ačaγan ülü qaγačan:                ene törül¦ -eče yegüdkebečü nigen gsin-¦ tur blam-a-yin dergede törü=¦ged:                erketü degedü blam-a-¦ yin nöküd-ün manglai bolqu boltu=¦γai::                                                                  349                qutuγ-yi γuyun¦ jalbariγsan-iyar blam-a minü¦ örüsiyejü:                γutumsiγtu¦ orčilang-un jobalang-yi¦ qoyinaγsiban gegejü:                γurban¦ bey-e tegüsügsen blam-a-¦ yuγan orui-daγan sedkijü:¦                qutuγ-tu blam-a-yin nom-un¦ ündüsün-i törül tutum-[35v]tur bariqu minü¦ boltuγai:: : ::                 Translation:                                                         350                Closer than the esteemed supreme Vajradhara,                higher than my benevolent lama teacher of the present existence,                I bow in respect and humility to the mighty All-Seeing Lord                and the assembly of ḍākinī mothers.                Despite knowing the defilement of saṃsāra,                I am unaware of my own wrongdoing,                but looking for the mistakes of others –                if I am not able to suppress my arrogance, what shall I do, my lama?                Although I know this time is like a childʼs game,                yet I do not think about sun-like scriptures,                drunk with the wine of envy                if I never sober up, what could I do, my lama?                Although I know that this assembly will break up like a market gathering of traders,                I do not revere the holy wise men.                I will fall apart in the fire of disgraceful saṃsāra                and be destroyed straight away. What shall I do then, my lama?                Although I know of the impermanence of things,                I do not follow the words of my guide, my teacher lama.                I entered the pound of the lord of ignorance                and if I cannot get out of it at all, what will I do, my lama?                Although I know about the cycle of existence                resembling clouds in the sky,                I do not care about the paramount secret mantra                and driven by the broad wind                if I never get out of it, what will I do, my lama?                Although I know the transient world will only but vanish,                approaching the inseparable couple of method and wisdom                                                                    351                I was trapped by the mediator of selfishness                and lost the ability to walk unhindered the path of good deeds. What shall I do, my lama?                                                                                352                By force of my repentant confession of misdeeds of the sixfold saṃsāra,                                                       353                may I follow the patterns of six perfections,                 349  Written: orusiyaju                350  Because Vajradhāra (Tib. rdo rje ʼchang) is considered the primordial Buddha in the dharmakāya aspect, out                of which buddhas arise.                351  Arγ-a  bilig,  Tib.  thabs  shes,  Skt.  upāya  prajñā  “method/means  and  wisdom”,  interrelated  and  correlative                doublet of basic principles.                352  Niswanis-un jirγuγan gem, Tib. nyon mongs drug, the six kleśas, “the six disturbances”: mungqaγ, Tib. ma rig                pa “ignorance”, tačiyangγui, Tib. ʼdod chags “desire”, urin, Tib. khong khro ba “anger”, omuγ, Tib. nga rgyal                “arrogance”, ergeljel, Tib. tshom “doubt”, buruγu üjel, Tib. lta ba “bad view”. Also: jirγuγan yeke niswanis-un                γajar, Tib. nyon mongs chen poʼi sa drug, “six mental attitudes of the major delusions”: ülü süsüglegči, Tib. ma                dad pa “lack of faith”, jalqaγu, Tib. len lo “laziness”, mungqaγ, Tib. gti mug “ignorance”, jibkü, Tib. bying ba                “mental  cloudiness”,  doγsiraqu,  seremji  ügei,  Tib.  rgod  pa  “mental  agitation”,  Tib.  bag  med  pa                “unconscientiousness” (Tsepak Rigzin 1993: 98, БШСТТ I: 529).                                                             122","354                attain the six faculties of prescience                as to be able to help six kinds of beings.                oṃ ma ṇi pad me hūṃ                hriḥ                 Transcription:                (Arranged according to alliterated verses)                [36r] erken degedü wčir¦ Dara-ača inaγsida:¦                ene nasun-daγan ačitu¦ blam-a baγsi-ača degeg=¦side:                erketü nidüber¦ üjegči kiged:                eke¦ Daginis-un čiγulγan-tur¦ elberin namančilan mörgümü::¦                orčilang-un gemei meden¦ bögetele:                onča öber-ün¦ gemei ülü meden:                öber¦ busud-ača gem-i eriküi:¦                omuγtan küčün-iyen darun¦ yadabala kerkey-e blam-a¦ minü::                nilqasun naγadun¦ metü ene čaγ-i meden [36v] bögetele:                naran metü nom-ud-i¦ ülü bisalγan:                nayidungγui-yin¦ darusun-tur soγtaju¦                nasuda sergün yadabala¦ kerkey-e blam-a minü::¦                quduldun-u qural meTü:¦ ene čiγulγan-i tarqan¦ odqui-yi meden bögetele:¦                qutuγ-tu merged-i ülü¦ sitün:                γutumsiγtu niswa=¦nis-un γal-dur türdejü¦                qurdun-a süidken yadabala¦ kerkey-e blam-a minü:¦                möngke busu-yi meden¦ bögetele:                uduriduγči [37r] blam-a baγsi-yin jarliγ-¦ iyar ülü yabun:                mungqaγ-un¦ ejen-ü qoriyan-tur oraju:¦                oγuγata qaran yadabala¦ kerkey-e blam-a minü::¦                oγtarγui-yin egüle meTü¦                orčilang-i meden böge=¦tele:                oki niγuča tarnis-un¦ nom-ud-i ülü kičiyen:¦                aγujim salkin-tur taγuγ=¦daju:                oγuγata tebčin¦ yadabala kerkey-e blam-a¦ minü::                γaγčaγar odqui¦ yirtinčü-yi meden bögetele: [37v]                qaγačasi ügei arγ-a¦ bilig qoyar-yin qosulan¦ oruju                qaram-un jaγuči¦ -tur bariγdaju:                qarsul¦ ügei buyan-u jüg-tür¦ jorin yadabala¦ kerkey-e blam-a minü::¦                jirγuγan jüil-tü¦ niswanis-un gemei gemsin¦ jalbariγsan-u küčün-iyer:¦                jirγuγan baramid-un¦ nom-iyar yabuju:¦                jirγuγan jö[n]g bilig-i¦ oluγad:                jirγuγan [38r] jüil-ün amitan-i¦ tusalan čidaqu minü¦ boltuγai:: : ::¦                oṃ ma ṇi pad me¦                hūṃ hriḥ¦                 353  Jirγuγan baramid, Tib. pha (rol tu phyin pa) drug, “six pāramitās”: öglige-yin b., Tib. sbyin pa “generosity”,                šaγšabad-un  b.,  Tib.  tshul  khrims  “discipline”,  küličenggüi  b.,  Tib.  bzod  pa  “patience”,  kičiyenggüi  b.,  Tib.                brtson ʼgrus “diligence”, diyan-u b., Tib. bsam gtan “concentration”, bilig-ün b., Tib. shes rab “knowledge”.                354  Jirγuγan  jöng  bilig,  Tib.  mngon  par  shes  drug,  “six  kinds  of  higher  perception,  faculty  of  prescience,                extraordinary knowledge, supernormal cognition”; the six extra-sensory perceptions:                ridi qubilγan-u jöng bilig, Tib. rdzu ʼphrul gyi mngon shes “knowledge of miracles”,                tngri-yin nidün-ü jöng bilig, Tib. lhaʼi mig gi mngon shes “knowledge of the divine eye”,                tngri-yin čikin-ü jöng bilig, Tib. lhaʼi rna baʼi mngon shes “knowledge of the divine ear”,                busud-un sedkil-i medekü jöng bilig, Tib. gzhan sems shes paʼi mngon shes “knowledge of otherʼs thoughts”,                urida-yin  orun-i  daγan  durdaqui  jöng  bilig,  Tib.  sngon  gnas  ejes  dran  gyi  mngon  shes  “knowledge  of                recollecting past lives”,                čuburil  bariγsan-u  jöng  bilig,  Tib.  zag  pa  zad  paʼi  mngon  “knowledge  of  the  extinction  of  contamination”.                (Tsepak Rigzin 1993: 71, БШСТТ I: 526–527)                                                             123","2.3.2. Msc. D 147: Praise Song about Utai (Wutaishan) Mountain                 Manuscript description: Brush-written manuscript on Chinese paper, 3 fols. composed of a single                sheet of paper folded horizontally in concertina pothi format. Size 22.3 × 8.1 cm. Professional scribe                          th                of early 20  century. Limited use of γ diacritics (at the end of the word; double dot of the prevocalic γ                mostly omitted).                 Translation:                Hymn of Praise to Utai Mountain                 I always prostrate myself with respect                to Āryapāla and Mañjuśrī,                                    355                the essence of wisdom                of all buddhas of deliverance.                                  356                oṃ arapacana dhīḥ  (4 times)                 There is an excellent land                leading supreme Wutaishan,                where Mañjuśrī dwells                in true reality.                 Inside a temple                Mañjuśrī himself                together with many companions                dwelling as the true friend.                 If you know this                and pray to the greatest extent possible,                he will grant you forthwith                the supernatural gifts you desire.                 I will always remember and pray                the gracious Mañjuśrī.                My dull sins                be purified without remnant.                 Distinguished temples and objects of worship,                grass, trees and stones                situated in this place. X                There are also many birds and wild animals                divinities of wild                harmful appearances –                I pray [to them] with a firm respect. X                 Unseen [even] by the well-destined,                this supreme mountain                has a superior palace                composed by exquisite jewels. X                 If illnesses, misfortunes, and other various sufferings occur as a result of past deeds, let remove them.                Please show mercy                  355  Ayiladulγ-a, corresponds to Tib. mkyen pa “wisdom”, shes pa “consciousness”, and rig pa “knowledge”.                356  Mantra of Mañjuśrī.                                                             124","on us of the faint mind                                                       357                who cling to sin due to disturbing emotions.  X                Anytime in every rebirth                may the supreme Mañjuśrī                command us                and grant his excellent gifts. X                In the power of these virtues                forever during every rebirth                may the noble Mañjuśrī                keep us in his command. X                May our obscurity be removed                and may we reach the state of buddha,                may he cause all other beings                to become buddhas.                oṃ arapacana dhīḥ (4 times)                These words were recorded by Jurmeddančin.                May a good happiness be accomplished everywhere and forever.                 Transcription:                (Arranged according to alliterated verses.)                [1r] u tai-yin maγtaγal orusiba:                [1v] abural qamuγ burqad-un:                ayiladulγ-a-yin mön činar:                ariy-a mangzusiri-dur                asida bisiren mörgümü::                 oṃ arabaca nadi:                oṃ arabaca nadi:                oṃ arabaca nadi:                oṃ arabaca nadi:                 mangzusiri bodatay-a:                maγad-iyar orusiγsan:                manglai degedü u tai-yin:                masi ketürkei orun bui:: X ::                 ordu qarasi-yin dotur-a:                ori mangzusiri ber:                olan nöküd selte-tei: [2r]                orusin bodatai sadun bui:: X ::                 teyimü učari medeged:                tengsel ügei jalbaribasu:                teyin kü küsegsen sides-i:                tere kü darui örüsiyekü:: X ::                 örüsiyegči mangzusiri-i:                ürgülji sanan jalbariy-a:                ütele minü kilinče-yi::                ülil ügei arilγ-a:: X ::                ene orun-a orusiγči:                erkin süm-e sitüged ba:                ebesün modun čilaγud bui:: X ::                 357  Niswanis, Tib. nyon mongs, Skt. kleśa.                                                             125","basa sibaγun görüged ba:                              358                balmad qorliγči -yin [2v]                 düri-ber bayiqu burqad:                olan bui batuda bisiren                jalbariy-a:: X ::                degedü qubitan üjegügedüi:                degedü ene aγula:                degedü erdeni ber bütügsen:                degedü ordu qarsi bui:: X ::                erten-ü üile-yin erkeber:                ebečin γamsiγ terigüten:                eldeb jobalang bolbasu:                erkin či ber arilγ-a:: X ::                niswanis-un erke-ber:                nigül-ün jüg-tür sinuγči:                nilq-a oyutu biden-ni: [3r]                nigülsün örüsiy-e:: X ::                        359                kičiyeten  törül tutum-dur:                ketürkei mangzusiri ber:                kičiyeten daγan ečeleged:                ketürkei sidis-i örüsiy-e:: X XX                edeger buyan-u küčüber:                egüri törül tutum-dur:                erketü mangzu  siri ber:                             360                ečelen bariqu boltuγai:: X ::                budungγui tüidker arilju:                burqan-u qutuγ-i oluγad:                busud qamuγ amitan-i                burqan bolγaqu boltuγai::                oṃ arabaca nadi: [3v]                oṃ arabaca nadi:                oṃ arabaca nadi:                oṃ arabaca nadi:                ene üge-ün bičig-i [?]                jurmeddančin bičiged                egüride sayin                jirγalang                qotala                tegüskü                boltuγai::                  2.3.3. Prayer to Jebtsundamba Khutugtu                 Description of manuscripts: An anonymous prayer to Jebtsundamba Khutugtu is presented here in                two manuscripts of different period and bearing different titles.                Manuscript Msc. B 61/1 is written on Chinese paper of two layers sticked together and glazed. Size:                21 × 7.5 cm. 8 fol.                Palaeographic properties: 2.B., 4.1.C. downbent silbi of i in gi/ki-, bi- syllables, 4.3. branch-shaped                medial r, 7.1. transitional undistinguished č/j, 8.2.F. 8.3.B., 10.D., 11.E. (more rarely 11.E.), 13.Ab.                  358  Instead of qourlaγči.                359  Instead of kejiyeten.                360  Written angzu siri.                                                             126","(prevails), 14.2.C. crossed tooth-launched final -g, 15. crown-less initial m-, l-, 16.C. syllable-ending                and reading supportive diacritics, 17.A. final m: coronet, numu closed by reaching end of boγuni segül,                18.A. crossed. Almost regular phonetic use of bosuγ-a t in medial position and occasional phonetic use                of kebtege d in initial position e.g. baγaTur 5r/14, quTuγTu 7r/13, oγTarγui 5r/8, dorui=taγuluγsan                5r/7.                 Manuscript  Msc.  B  55/7a  is  written  on  Russian  low-grade  machine-made  paper  with  the  stamp                “Фабрика Ятесъ № 7”, which in accordance with the palaeographic features indicates an origin in the                                            361                                    th                first decades of the 20  century.                Palaeographic  properties:  The  manuscript  written  at  the  beginning  of  the  20   century  imitates  the                                                                                       th                perpendicular  corpulent  style  handwriting  similar  to  the  style  current  around  1800.  Strictly                perpendicular orientation of left-oriented strokes (sidü, silbi, čačulγ-a, erbeljin silbi), sometime even                regressive  orientation  (initial  y,  tail  (segül)  as  a  middle-length  straight  hairstroke  without  a  tooth-                opening strongly contrasting with the thick baseline. 2.D. thick baseline, narrow spaces between letters,                3.D.  short  and  very  thin  teeth,  sidü  and  silbi  in  a/e  and  i  vocalic  function  frequently  hardly                distinguishable, 4.1. a graphic form of the lopsided silbi (similar to i in the Clear script) alternatively                represents i and e (transcribed as I and E; for example, rasIyan, bIlIg, jarlIγ, laγsIn, sedkIl – ölmEi,                čimEg, bElges, itegEl, kEle, bEy-e), 11. special triangular form of middle (kebtege) d.                 Translation based on Msc. B 61/1:                [1r] Here is [a text called] “Peace”.                [1v] I pray to the feet of Jebtsundamba                                      362                bodhisattva of ten lands,                who descended from the peaceful land,                fulfilled the three qualities of the pure body                                                      363                and helped to all beings.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba,                the source of magic signs,                who diffused the Doctrine of Śākyamuni,                who became the supreme jewel of prodigious savants,                and saved those in shameful hells.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                with a body like the hard-to-find cintāmaṇi jewel,                with a speech like the nectar beneficial to everyone,                                364                with a great mind  resembling the heavens,                                365                who contemplates  Vajradhara as the supreme jewel.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                who became a lamp of a dark place,                who helped all the beings,                 361  The Yates family operated several paper mills: after 1863 the Mikhailovskaya Fabrika (paper mill) on the                Kuba  river,  after 1877  the  Siberian paper  mill on the Pyshma  river,  in the  early 1900s the  Yates  bought  the                extant Uspenskaya paper mill near Tyumen. According to Белобородов 1997: 32, the form of stamp present in                the manuscript corresponds to the pattern used between 1902–1913.                362  Arban orun-u bodisu(n)g refers to bodhi satuwa nar-un arban γajar “ten lands of bodhisattvas”, Tib. byang                chub sems dpaʼi sa bcu ten bodhisattva stages, named in Sarközi 1995: 72, No. 886–895, Mahāvyutpatti 1989:                47–48, Siregetü 2006: 192–193, Tsepak Rigzin 1993: 279.                363  Γurban činar refers to γurban laγsin, Tib. sku gsum “three buddha bodies”, Skt. trikāya: nom-un laγsin, Tib.                chos sku, Skt. dharmakāya “the body of reality”, tegüs jirγalang-un laγsin, Tib. longs spyod rdzogs paʼi sku, Skt.                saṃbhogakāya “complete enjoyment body”, qubilγan laγsin, Tib. sprul paʼi sku, Skt. nirmāṇakāya “emanational                body”. Tsepak Rigzin 1993: 16, БШСТТ I 277–278.                364  Msc. B 55/7a lacks “with a great mind”.                365  Msc. B 55/7a has sitügsen “revered” instead of sedkigsen.                                                             127","366                who became a vessel of the inseparable wisdom and method,                            367                who fulfilled  the qualities of all buddhas.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                                           368                the refuge of the three worlds,                removing defamatory evil hindrances,                                                    369                adorned by the thirty-two corporal signs.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                of attentive, merciful and enlightened mind,                who took buddha Amitabha as his master,                through preaching diffused the pure Doctrine,                and rescued beings from the terrible hells                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                – manifestation of bodhisattvas of fifteen lands,                                                370                in the body which without hindrance  perceived the immense emptiness,                and who completely helped to all beings in saṃsāra                and fulfilled many other pure acts.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                with unforgettable firm speech,                comprising qualities of thousand buddhas,                the one through whom were delivered from evil hell                                                            371                the people who performed praises and obeisances.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                filled by the power of Vajrapāṇi,                the supreme jewel of multiple savants,                the subduer of haughty demons,                with a mind like the sun gleamed in the sky.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                holding the Hero Yamāntaka as his yidam,                considering Panchen Rinpoche as his guru,                explained in detail the teaching of pāramitās.                                                           372                and became a treasure-house of infinite abilities.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                who made his protectors by wrathful buddhas,                                                        373                who heard the meaning of the inner teachings ,                who rescued those of the lower realms of existence                 366  Arγa bilig, Tib. thabs shes “method and wisdom”.                367  Msc. B 61/1 has tegüsügsen (“completed, perfect”), Msc. B 55/7a büridtügsen (“consisting of, comprising”).                368  Γurban  yirtinčü,  Tib. ʼjig  rten  gsum  a) “three  divisions of the  world” (earth,  heaven, hell), b) “the desire                realm, form realm, and formless realm”, c) “three states of existence” (gods, humans, nāgas).                369  (Yeke  törülkiten-ü)  γučin  qoyar  lagsan  belges,  Tib.  skyes  bu  chen  poʼi  mtshan  sum  bcu  –  “the  thirty-two                characteristics of the super-man (of a great being)”, Sárközi 1995: 25–27, Mahāvyutpatti 1989: 14–16.                370  “Without hindrance” is expressed by two synonyms: tülberel-ügei in Msc. B 55/7a and türidkel ügei in Msc.                B 61/1.                371  The whole stanza lacks in Msc. B 55/7a except “I pray to the feet of Jebtsundamba” and maγad jarlIγ-tu,                which is connected with the following verse wačarbani-yin ¦ küčün tegüsügsen                “filled by the power of Vajrapāṇi with the firm speech”.                372  The whole stanza is missing in Msc. B 55/7a.                373  Dotuγadu nom-ud, Tib. nang chos – “internal teachings, insiderʼs faith”, i.e., Buddhism.                                                             128","374                and meditated upon the seven-fold doctrine.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                who manifested sutras of the hidden secret tantras,                                        375                spreading the ultimate truth  of the speech of ḍākinīs,                fully helped all beings                and preached the root tantra.                Oṃ maṇi padme hūṃ                I pray to the feet of Jebtsundamba                with a mind clear as the topaz,                                                   376                who came showing the essential nature                was miraculously born in this place                            377                and delivered  the feeble beings.                Oṃ maṇi padme hūṃ                May he expand in ten directions                constantly growing and glowing,                like the currents of many rivers,                which never dry up,                beneficial to all beings,                until all beings reach the heart of enlightenment.                Oṃ maṇi padme hūṃ                In the power of these amazing virtues                in this and every subsequent birth                I will pray to the feet of Jebtsundamba                Oṃ maṇi padme hūṃ                In the power of good merits arising therefrom                fathers, mothers and all other beings                pray to the feet of the Wise Holy Jebtsundamba.                Oṃ maṇi padme hūṃ                May I not become separated from Jebtsundamba  in any of my rebirths                                                           378                                                                  379                and finally, may I soon reach the state of the clairvoyant.                Oṃ maṇi padme hūṃ (4 times), hrī.                 Transcription (Msc. B 61/1):                (Arranged according to alliterated verses)                [1r] amuγu=¦lang¦ oru=¦si=¦ba::¦                [1v] amuγulang orun-¦ ača baγuju ireg=¦sen:                ariγun biy-e-¦ yin γurban činar¦ tegüsügsen:                aliba¦ amiTan-i tusalaγsan:¦ [2r]                arban orun-u¦ bodisung                jibzun=¦damba-yin ölmei-¦ dür jalbiramui::¦                 374  Doluγan üy-e-tü nom probably refers to doluγan dandar-a, Tib. rgyud bdun “seven categories of tantra”: 1.                üile-yin dandar-a, Tib. bya baʼi rgyud, Skt. kriyatantra, “action tantra”, 2. yabudal-un dandar-a, Tib. spyod paʼi                rgyud, Skt. caryatantra “tantra of conduct”, 3. onul-un dandar-a, Tib. rtogs paʼi rgyud, Skt. kalpatantra “tantra                of understanding”, 4. qoyaγula-yin dandar-a, Tib. gnyis kaʼi rgyud, Skt. ubhayatantra “tantra of both”, 5. yoγ-a-                yin dandar-a, Tib. rnal ʼbyor chen poʼi rgyud, Skt. yogatantra “yoga tantra”, 6. yeke yoγ-a-yin dandar-a, Tib.                rnal ʼbyor chen poʼi rgyud, Skt. mahāyogatantra “mahayoga tantra”, 7. degedü ügei dandar-a, Tib. rnal ʼbyor                bla med rgyud, Skt. anuttarayogatantra (БШСТТ I 362–363).                375  Nom-un činar, also nom-un aγar, Tib. chos dbyings, Skt. dharmadhātu, “ultimate reality, sphere of reality,                ultimate truth, totality of being”.                376  Mön činar, Tib. ngo bo nyid “essential nature, inherent existence”.                377  Msc. B 55/7a has tusalaγsan “helped” instead.                378  “I pray  to  the  feet  of  [Jebtsundamba]” is additionally marked  as a mistake by crosses written  next  to  the                words.                379  Msc. B 61/1: ariy-a awalokita, Msc. B 55/7a: ariyabalo, Skt. Āryāvalokiteśvara, “Sacred Avalokiteśvara”.                                                             129","oṃ ma ṇi pad¦ me hūṃ:¦ [2v]                sigemuni-yin šasin-i¦ delgirigülügsen:                sidetü¦ merged-ün orui-yin¦ čimeg boluγsan:                sibšiγ-¦ tu tamu-Dača tonil=¦γaγsan:                sidi belge¦ γarqui-yin orun:¦                jibzun Damba-yin¦ ölmei-dür jalbiri=¦mui::                oṃ ma ṇi¦ pad me hūṃ:¦                wačir Dhara blam-a-yi¦ orui-yin čimeg bol=¦γan sedkigsen:                oγTar=¦γui metü aγu sedkil=¦[3r] tü:                olun-u tusa-¦ tu rasiyan metü yeke¦ jarliγ-tu:                oldaquy-a¦ berke čindamani metü¦ biy-e-tü:                jibzun Dam=¦ba-yin ölmei-dür¦ jalbirimui::                oṃ¦ ma ṇi pad me hūṃ:¦                qamuγ burqad-un činar¦ tegüsügsen:                qaγačal ügei¦ arγ-a bilig-ün saba¦ boluγsan:                qamuγ ami=¦Tan-i tusalaγsan:¦                qarangqui γajar-un¦ jula boluγsan:                jibzun=¦[3v] Damba-yin ölmei-¦ dür jalbirimui::¦                oṃ ma ṇi pad me¦ hūṃ:                γurban erdeni-¦ yin quTuγ orusiγsan:¦                γučin qoyar lagsan¦ belges-iyer čimegsen:¦                γutaγaγči maγui jeD=¦ker-i arilγaγsan:                γur=¦ban yirTinčü-yin iTegel:¦                jibzun Damba-yin öl=¦mei-dür jalbirimui:¦                oṃ ma ṇi pad me¦ hūṃ:                abida burqan-i¦ baγsi bariγsan:                ariγun¦ [4r] nom-ud-i delgerigülün¦ nomlaγsan:                amiTan-i ayus¦ tamu-ača tonilγaγsan:¦                asaraqui nigülesküi kii=¦ged bodi sedkil-tü:¦                jibzun Damba-yin ölmei-¦ dür jalbirimui::                oṃ¦ ma ṇi pad me hūṃ:¦                arban tabun orun-u¦ bodisung-un qubilγan¦ anu:                asuru qoγusun¦ činar-i türidkel ügei¦ medegsen:                aliba qoyi=¦tu amiTan-i qočurli¦ ügei tusalaγsan:¦ [4v]                ariγun jerge-yin¦ üiles büTügsen biy-e-¦ Tü:                jibzun Damba-¦ yin ölmei-dür jal=¦birimui::                oṃ ma¦ ṇi pad me hūṃ:¦                mingγan burqad-un činar¦ büridügsen                maγTaqui¦ mörgüküi-yin yosun¦ boluγsan-i                maγui tamu-¦ Dača tonilγaγsan orun:¦                marTasi ügei maγad¦ jarliγ-tu:                jibzun¦ Damba-yin ölmei-¦ dür jalbirimui::¦ [5r]                oṃ ma ṇi pad¦ me hūṃ:                wačir¦ ba-a ṇi-yin küčün¦ tegüsügsen:                olan mer=¦ged-ün orui-yin či=¦meg boluγsan:                omuγ=¦tan simnus-i Dorui=¦taγuluγsan:                oγTarγui-¦ yin naran geyigsen metü¦ sedkel-tü:                jibzun¦ Damba-yin ölmei-tür¦ jalbirimui::                oṃ¦ ma ṇi pad me hūṃ:¦                baγaTur yamantakʼa-yi¦ yidam bariγsan:¦ [5v]                              380                bancan rinboce  ber¦ baγsi sedkigsen:¦                  380  The manuscript mostly but not consistently distinguishes z (j with hook) and c (č with hook), but the c is used                for  transcribing  pan  chen  rin  po  che.  It  is  a  question  whether  both  transcription  letters  are  not  intended  to                                                             130","barimid nom-ud-i¦ badaraγulun nomlaγsan:¦                barasi ügei erdem-ün¦ sang boluγsan:                jibzun¦ Damba-yin ölmei-tür¦ jalbirimui::                oṃ¦ ma ṇi pad me hūṃ:¦                                                   381                doγsin burqad-iyar¦ sakiγulsun keyigsen :¦                dotuγadu nom-ud-un¦ udq-a-yi sonusuγsan:¦                dourudu törülkiTen¦ tonilγaγsan:                doluγan¦ [6r] üy-e-tü nom-i¦ bisilγaγsan:                jibzun¦ Damba-yin ölmei-¦ dür jalbirimui::¦                oṃ ma ṇi pad me¦ hūṃ:                ḍaginis-un¦ <jarliγ-un> nom-un činar-i delgeri=¦gülün:                Dalda niγuča¦ tarni-yin sudur-i¦ üjügülügsen:                Dayan¦ bügüde amiTan-i tusalaγ=¦san:                Dandiris-un ün=¦düsün-i nomlaγsan:                jib=¦zun Damba-yin ölmei-¦ dür jalbirimui::¦ [6v]                oṃ ma ṇi pad me¦ hūṃ:                mön činar-i¦ üjügülün iregsen:¦                mön ene γajar-dur¦ qubilju törügsen:¦                möküdegsen amiTan-i¦ tonilγaγsan:                molur¦ erdeni metü tungγalaγ¦ sedkil-tü                jibzun¦ Damba-yin ölmei-dü¦ jalbirimui::                oṃ¦ ma ṇi pad me hūṃ:¦                qoTala amiTan-i bodi¦ jirüken-dür kürüge¦ inaru:                kedüi bükü¦ [7r] amiTan-du tusaTu¦                olan mörüd-ün urus=¦γal metü                keb kejiy-e¦ ba ülü tasuran:¦                nasuda arbijiγad gii=¦güljü                arban jügtür¦ delgirikü bolTuγai::¦                oṃ ma ṇi pad me¦ hūṃ:                γayiqamsiγ¦ ene buyan-u küčün-iyer¦                öber busud: qamuγ¦ törül tuTum-dur¦                quTuγTu jibzun¦ Damba-yin ölmei-dür¦ jalbirimui::                oṃ¦ [7v] ma ṇi pad me hūṃ:¦                γaliγar biy-e kele¦ sedkel-ün adisTid=¦dur siTüjü bürün:¦                qamuγ-i medegči-yin¦ quTuγ-yi türgen-e¦ olqu bolTuγai:¦                oṃ ma ṇi pad me¦ hūṃ:                egünče boluγ=¦san sayin buyan-u küčün-¦ iyer:                ečege eke teri=¦gülen qamuγ amiTan                erdem-¦ tü boγda jibzun Dam=¦ba-yin ölmei-dür¦ jalbirimui::                oṃ¦ [8r] ma ṇi pad me hūṃ:¦                jibzun Damba-yin öl=¦mei-dür jalbirimui::¦ -Dača qamuγ törül¦ tuTum-tur ülü¦ qaγačan:                ečüs-dür¦ ariy-a awalokita-yin¦ qutuγ türgen-e olqu¦ bolTuγai::                oṃ ma¦ ṇi pad me hūṃ:¦ oṃ ma ṇi pad me¦ hūṃ:                oṃ ma ṇi¦ pad me hūṃ: oṃ¦ ma ṇi pad me hūṃ:¦ hri:: : ::                 Transcription (Msc. B 55/7a):                (Arranged according to alliterated verses)                [1r]  boγda  jibzundamba¦  gegegen-ü¦  soldeb-ün¦  sudur::¦  kEi  morin-¦  u  sang-un¦  sudur  edeger-¦  i                nigedken¦ orusIγulju¦ bičibei::¦                [1v] amuγulang orun-ača¦ baγuju irigsen                ariγun bEy-e-¦ yin γurban činar tegüsügsen¦                 represent j and č, as rje btsun dam pa being frequently rendered in the Mongolian script as jibjundamba instead                of jibzundamba.                381  Standard kigsen.                                                             131","aliba amitan-i tusalaγsan¦                arban orun-u bodisatu¦                jibjungdamba-yin ölmEi-tur¦ jalbaramui:                šigimuni-yin šajin-i¦ delgerigülügsen                šiditü merged-ün¦ orui-yin čimEg boluγsan¦                šibEšIgtü tamu-ača tonilγaγsan¦                šidü bElge γarqui-yin orun¦                jibjundamba-yin ölmEi-dür¦ [2r] jalbaramui:                wačar Dar-a¦ blam-a orui-yin čimEg bolγan¦ šitügsen                oγtarγui metü                olan-u¦ tusatu rasIyan metü yeke¦ jarlIγ-tu                oldaquy-a berke¦ čingdamuni metü bEy-e-tü¦                jibjundamba-yin ölmEi-dür¦ jalbaramui:                qamuγ burqad-un¦ činar büridtügsen                qaγačal ü=¦gei arγ-a bIlIg-ün sab boluγ=¦san                qamuγ amitan-i tusalaγsan¦                qarangqui γajar-un jula boluγ=¦[2v] san                jibzundamba-yin ölmEi-tür¦ jalbaramui:                γurban erdeni-yin¦ qutuγ orusIγsan                γučin¦ qoyar laγsIn bElges-eyer čimEg=¦sen                γutuγaγči γurban jedker-¦ i arilγaγči                γurban yirtenčü-yin¦ itegEl                jibzundamba-yin ölmEi-tür¦ jalbaramui:                abida burqan-i¦ baγsi bariγsan                ariγun nom-i¦ delgeregülün nomlaγsan                amitan-i¦ ayuši tamu-ača tonilγaγči¦                asuran nigüls[e]küi kIged bodi¦ [3r] sedkIl-tü                jibzundamba-yin¦ ölmEi-tür jalbaramui:                arban¦ tabun orun-u bodasatu-yin¦ qubIlγan                asuran qoγusan¦ činar-i tülberel ügei medegsen.¦                aliba qoyitu amitan-i qočural¦ ügei tusalaγsan                ariγun jerge¦ üiles bütügsen bEy-e-tü                jibzun=¦damba-yin ölmei-tür jalbaramui¦                maγad jarlIγ-tu wačarbani-yin¦ küčün tegüsügsen:                olan merged-¦ ün orui-yin čimEg boluγsan¦ [3v]                omuγtu simüs-i doruyitaγuluγsan¦                oγtarγui-yin naran geyigsen metü¦ sedkIl-tü                jibzundamba-yin ölmEi-¦ tür jalbarimui:                doγšIn burqad-¦ iyar sakIγuluγsan                dotaγadu¦ nom-u udq-a-i sonusuγsan¦                douradu törülkiten-i tonil=¦γaγsan                doluγan üy-e-tü nom-i¦ bIsalγaγsan                jibzundamba-yin ölmEi-¦ dür jalbaramui:                dagInIs-un¦ jarliγ-i mön činar-iyar delger[e]=¦gülügsen                dalda niγuča-yin tarani-¦ [4r] yin sudur-i üjegülün¦ irigsen                dayaγar-a büküi amitan-¦ i tusalaγsan                dangdarasun ündesün¦ nomlaγsan                jibzundamba-yin ölmEi-¦ tur jalbaramui:                mön činar-i¦ üjegülün irigsen.                mön ene¦ γajar-tur qubIlaju törügsen¦                möküstegsen amitan-i tusalaγsan¦                molur erdeni metü tusalan¦ sedkIl-tü                jibzundamba-yin¦ ölmEi-tür jalbaramui:                qotala¦ amitan-i bodi jirüken-dür kürgen¦ [4v] inaru                büküi amitan-tu¦ tusatu                                                              132","olan mörün-ü¦ urusaqul metü                keb kEjiy-e-¦ tü ülü tasuran                nasutu¦ arabadqan geyigülügči                arban¦ jüg-ün dayan delgerekü boltuγai:¦                γayiqamsiγ-tu buyan-i¦ küčün-iyer                öber busud¦ qamuγ törül tutum-¦ tur                qutuγtu jibzundamba-¦ yin ölmei-tür jalbaramui::¦                qalIγar-a bEy-e kEle¦ [5r] sedkIl engde šitügen-¦ dür šitüjü bürün:¦                qamuγ-i medegči-yin¦ qutuγ-i türgen-e¦ olqu boltuγai::¦                egün-eče boluγsan¦ sayin buyan-u küčün-¦ iyer                ečege eke terigülen¦ qamuγ amitan                erdem-¦ tü jibzundamba-yin¦ ölmii-dür jalbaramui:¦                jibzundamba-yin qamuγ¦ [5v] törül tutum-tur qaγačal¦ ügei                ečüs-tür ariyabalo-¦ yin qutuγ-i türgen-e¦ olqu boltuγai::¦ ※                sarwang mangγʼalam-a:¦ oṃ ma ṇi pad mei hūṃ:¦ oṃ ma ṇi pad mei hūṃ:¦ oṃ ma ṇi pad mei hūṃ:¦                oṃ sayin amuγulang bolqu¦ boltuγai:: :: :: ::¦                 oṃ ā hūṃ:: kemen¦ γurban-ta ögüle:¦ [6r] ga ga küčün tegüldür iridi¦ qubIlγan-u degedü yeke erdeni¦                öglIg-yin ejed-ün kEi mori-i¦ tegsi-dür egüske: qurdun¦ türgen yeke kEi mori-i tegsi-¦ dür egüskemü:                ami bEy-e¦ erketen. nasu kIged. buyan ba.¦ tengri kIged. baras. arsalang.¦ γʼarudi. luu terigüten bükün-                e¦ quriyaγsan sarwan ta ta¦ hūṃ: bazar ayuki sauq-a:¦ ga ga qamuγ bügüde-i sür-¦ [6v] iyer daruγči                γʼarudi  γʼarudi  šibuγuu¦  erdem  tegüldür-ün  kEi  mori-i¦  tegsi-dür  egüskemü:  nasu  bEy-e¦  erketen                delgerigsen ba. buyan-a¦ türgen bütügen jokIy-a: sanaγsan¦ kereg-i bütüge: sarwa ta ta¦ hūṃ: ga ga                baγatur-un¦ ed tegüldür ereyen baras¦ baγatur-un yeke jirüke-tei¦ kEi mori-i tegsi-dür¦ egüskemü: ami                bEy-e  erketen¦  nasun  buyan  delgerigsen  kIged:¦  [7r]  sanaγsan  kereg-i  sedkIlčilen¦  bütügen  jokIy-a:                bükün-e¦  qurayaγsan  sarwan  ta  ta¦  hūṃ:  bazar  ayuki  sauq-a:¦  egünü  üsüg-ün  Küčün-¦  iyer  ilete                ketürekei  köke¦  nuur-un  jasaγ  dulamjab  uda=¦radtuγsan  gelüng  šaγji.¦  lubsangbaldangiši  nar¦                jokIyaba:: :: :: ::¦ mang γʼa laṃ:: ::                  2.3.4.  Msc.  D  286:  A  Song  how  the  Eight  Jebtsundamba  Was  Captured  by  Chinese                Revolutionaries                 Manuscript  description:  Single-layer  Chinese  paper  in  vertical  orientation  folded  into  nuγulburi                (concertina)  format.  Size:  29  ×  24  cm  (in  unfolded  state),  6  columns  on  one  page  (4  pages).                Professional brush-writing of the early 1920s.                The  existence  of  this  song  was  mentioned  by  R.  Otgonbaatar,  who  quoted  two  opening  stanzas                probably according to a manuscript in his own collection. He also mentioned a Tibetan version and                published one page of a variant written in Soyombo script (Отгонбаатар 2019: 278–279). Thanks to                Otgonbaatarʼs  mention,  it  is  possible  to  conclude  that  the  version  in  our  manuscript  is  complete,                although the manuscript itself gives the impression that its opening was lost.                 Commentary:  A song composed, or claiming to have been composed, by the  Eight Jebtsundamba                Khutugtu  (1869–1924).  The  song  refers  to  the  temporary  imprisonment  of  the  Bogd  Khan                Jebtsundamba Khutugtu as the ruler of Mongolia by Chinese troops in Küriy-e (called in Mongolian                by the Chinese term for the revolution geming 革命) commanded by general Guo Songling 郭松齡.                The imprisonment was a reaction of the Chinese leadership to Jebtsundambaʼs consent to the entry of                the troops of Baron Ungern to the Khalkha land, who promised to liberate Mongolia from Chinese rule.                Bogd Khanʼs imprisonment started probably in October 1920 and lasted 50 days, after which Bogd                Khan was released to house arrest under the guard of Chinese soldiers, until the arrival of Ungernʼs                                            382                army on February 1 or 2, 1921.                   382  Магсаржав 2010: 213, 216–217, Батсайхан 2011: 494–499, Тачибана 2011: 397.                                                             133","Translation:                As we were sitting                contentedly at home                with my [wives] mothers ḍākinīs                to talk about various things,                the palace doors creaked                and terrible geming soldiers                with grinning teeth burst in,                ran jumping, shouting and scolding.                Unbridled soldiers                stabbed wildly helter-skelter,                they captured weak me,                but I will come back.                Although I fell into the hands                of several foreign enemies                and experienced various                inconveniences and afflictions,                I eventually returned safely.                The savage gemings                firmly locked me                in a house similar to a fairly good prison,                but the time will come when I will go out.                I wished the ugly gemings                that they would die                at the barrels of their cannons.                            383                My root lama  will save me.                Thanks to the help of Avalokiteśvara,                I returned home before the appointed time                to complete the joy [of everyone].                Thanks to the help of tens of thousands of monks,                I got out [of the hands] of shameful gemings,                the all-embracing religion                will spread for ten thousand years.                Gemings who have shamelessly committed                ten black sins                will experience immeasurable suffering                at the bottom of Ayusi hell.                By the blessing of the saving lama,                oh those sinful gemings,                may they be delivered, oh delivered,                from the suffering of Ayusi hell, my lama!                 Transcription: (Alliterated initial syllables marked in bold letters.)                engke amur gertü-ben                eke dagini nar luγ-a                eldeb üges-i küürneji¦                eng-ün saγuju bayital-a.¦                asar-tu qaγalγ-a daγural-a.                ayumsiγtai ge ming čereg                arjayiγsaγar oruju¦ iriged                aγasilan jangdaran čubuγučaju bayil-a.¦                qarši ügei čereg-üd-ni                 383  Ündüsün-ü blam-a, Tib. rtsa baʼi bla ma, lama teacher who confers empowerments and explains the meaning                of texts, particularly tantras.                                                             134","384                qabirγ-a sübüreg  ügei                qadqaju qariγu ügei¦ namayi abčibai.                qarin qariju irinel-e.¦                                         385                γadaγadu kedün dayisun-un                γar-tu oruγad eldeb-iyer                γasalang jobulang-tai¦ bolbaču                γai ügei daraγ-a qarinal-a.¦                γaljaγuraγsan ge ming-üd                γai ügei šorun metü bayising-daγan                                      386                γarγaqu ügei¦ tügüjibečü                γarqu nigen čaγ bui bolai.¦                üjemji maγu-tai ge ming-üd-i                üker buu-u qan aman-düni                ükügülsei kemen¦ sanaju talbibaču                üngdüsü-i blam-a mini aburanal-a.¦                qongsumbodisatv-a-yin abural-iyar                qonuγ sar-a güičegel-e ügei                qoyisi egejü¦ gerteben                qurim čenggel-i güičedkigel-e.¦                tümen quwaraγ-un abural-iyar                tüidker-tei ge ming-eče γarγad                tügemel yeke¦ šajin-i                tümen on-du delgerinel-e.¦                arban qara nigül-i                ayumsiγ ügei üiledtügsen ge ming-ün                ayusi tamu-yin ¦yiruγur-tuni                asar jobulang edelenel-e.¦                abural-tai blam-a-yin adisatad-bar                ay-a nigül-tü ge ming-üd-yi                ayuši¦ tamu-yin jobulang-ača                aburaγtun aburaγtun blam-a mini-e-e.                                               384  Stand. süberge “costae spuriae”.                385  Probably instead of dayisud-un.                386  Stand. tügjibečü.                                                             135","2.4. Fire Worship Ritual                 Although the worship of fire deities in Mongolia is usually considered to be a practice of pre-Buddhist                origin (cf. discussion in chapter 1.7.), it is clear that the present ritual texts were composed as Buddhist                ritual manuals, even if many poetic expressions and phrases might reach back to the very distant past                                                                          th                                                             th                and  oral  sources.  In  the  Khalkha  area  in  the  19   and  early  20   centuries,  the  fire  worship  rituals                (mostly but not exceptionally addressing the fireplace as the symbolic centre of a household and its                uninterrupted continuation, γal γolumta) were preferably performed by lamas, as also indicated in the                following two manuscripts that include dhāraṇī passages written in the Mongolian and Tibetan scripts                in parallel.                       The  Mongolian  ritual  texts  of  fire  worship  were  closely  analysed  and  classified  in  a                dissertation  by  Dominique  Dumas  (Dumas  1987).  Descriptions  of  customary  rituals  related  to  fire                worship can be found in most descriptions of folk customs of individual Mongolian ethnic groups in                which, especially in Ordos, ritual actions performed in the home environment or smaller communities                are accompanied by the recitation of ritual texts (cf. Arbinbayar \& Narasun 2004: 217–261). Editions                of ritual texts of fire worship are plentiful, to mention only the most important: Poppe 1925, Heissig                1966:  66–128,  Rintchen  1959:  9–33,  Mostaert  1962,  Rintchen  1975:  23–31,  50–55,  Bulaγ  1993,                Heissig  1982/1996:  131–143,  Цолоо  1999:  66–75,  Qurčabaγatur  2012  III:  1–23,  Joriγtu,  Badai  \&                Γangbolud 2013: 284–288, Batsaikhan \& Batchimeg 2020.                       The two manuscripts synoptically transcribed and translated below belong to the category of                the longer versions of the fire ritual manuals that are introduced by a frame narrative (regarding the                tradition of frame narratives in Mongolian Buddhist manuals cf. Srba 2021), consisting of a dialogue                between the King Jid (or Jad) and a bodhisattva about the origin of fire worship, followed by ritual                guidelines indicating the necessary proprieties for the ritual to be prepared in advance. The following                text mentions Agni qaγan (in version B), the Sanskrit name of the Buddhist god of fire, alternatively                named Ewa qan (in version A), which might refer to the couple e wam relating to the concept of arγ-a,                Tib. thabs (methods, involving compassion and various skilful means and techniques) and bilig, Tib.                shes rab (absolute wisdom). The second part is a compilation of various texts of fire worship that                otherwise  circulated  independently  or  were  related  to  individual  stages  of  the  ritual  process.  The                Offering Drops of [Milk] Fat (tosun-i dusaγan takiqui anu; as explained by an additional instruction,                this offering includes also alcohol libation) mentions the fire king Miraza (A) / Mirangjan (B), usually                                               387                known as Miranja or Miranča (B),  continuing with a phrase invoking the semi-mythologized couple                of the Mongolian ruler (supposedly  Qubilai Khan) and  his queen, which also occurs in ritual texts                blessing  the  new  dwelling  of  a  newlywed  pair.  Then  comes  the  burning  of  an  entire  sheep  breast                (brisket) beginning with a dhāraṇī recitation and a text ascribed to Padmasambhava, yet supposedly                containing the earliest formulaic core of the  fire  worship texts (cf.  group  II  in  Dumas  1987: 127).                Apparently, these practices are linked with the fire offerings performed before the arrival of the new                year (Čaγan sar-a), an occasion where the fire ritual is still preserved among many groups throughout                the Mongolian cultural area (e.g., Ordos, Altai Uriankhai, Öölöd, Čakhar etc.). This part is followed                by a section entitled Calling (or: summoning) the Favour, which ends in a remarkable instruction for                invoking  favour  in  various  languages  (Sanskrit,  Tibetan,  Mongolian)  resembling  similar  “ritual                conversation”  passages  in  the  Mongolian  versions  of  The  Sutra  of  Eight  Luminous  of  Heaven  and                Earth (Oγtarγui γajar-un naiman gegegen, cf. Срба 2017). The manual concludes with standard parts                of Buddhist offering rituals: a short formulation of penitence (küličegülün öčiküi inü), the release of                the deities (ajiraγulaqui inü) and the final summoning of auspiciousness and good fortune (öljei qutuγ                               388                orušiγulqu anu).                      387  A compound word from Tib. mi “fire” and Skt. rāja “king” (the long vowel ā usually in Sanskrit words was                written by two consecutive letters a (element sidü), which to a common Mongolian reader unfamiliar with the                given foreign word would indicate the cluster -an-.                388  For a detailed analysis of the structural composition of Mongolian offering ritual texts see Ганболд 2006: 57–                92.                                                             136","Description of the manuscripts:                A.  Msc.  D  166:  A calamus-written manuscript on Russian handmade paper of higher quality  with                visible fragmentary water marks (fol. 9, 12,13) with the depiction of a hand holding a bow and arrow                                        389                (town emblem of Vyatka).  14 fols. Size: 21.3 × 7.6 cm.                Palaeographic analysis: A highly professional manuscript in non-administrative style. 1.A. initial b-                starts with a short pen stroke on the base line. 2.A. 4.1.A. 4.2.Aa. 4.3. bifurcated. 7.1. hook-launched                č-shaped undistinguished č/j. 8.1. numu – centre of gravity slightly shifts downwards. 8.2.F. 8.3.C.                10.D. 11.B. with unclear direction of rotation. 13.Bd1 and Be. 14.1.C (rarely D) relatively long čačulγ-                a with thin endings. 14.2.A with numu bent to the right of the base axis. 17.A. coronet, long boγuni                segül + closed numu. 18.A.                 B. Msc. E 8: A calamus-written manuscript on Russian machine-made paper of the early period of                mechanized  paper  production  (without  producer’s  stamp).  10  fols.  Size:  34  ×  11  cm.  General                appearance of the script resembles dated manuscripts of the 1860s.                Palaeographic analysis: Rotating elements characterized by excessive dimension (especially initial q/γ-,                initial d/t-). 1.B. 2.A. 3.D. 4.1.C. only after k/g- and b-. 4.3. bifurcated. 5.C. partially constricted. 7.1.                č-shaped medial undistinguished č/j. Transitional form between 8.2.F./8.2.G. 8.3. mostly C. 10.B. very                large size. 13.Bd1. 14.1.D. hook-ended, but rather short. 14.2.C. 16. qoyar čeg used also in syllable                ending cases. 17.B. with rather long boγuni segül.                 Synoptic transcription and translation:                This chapter contains a comparative transcription and translation of two longer manuscripts of the fire                worship ritual.                 Msc. D 166 [1r] γal-un burqan-i¦ takiqui-yin yosun¦ orušiba:: ::                Msc. E 8 [1r] γal-un sudur orusiba:: : ::¦ takiqu yosu jang bürün en-e bui:: ¦                A (Msc. D 166): The Rules of Offering to the Fire Deity                B (Msc. E 8): The Fire Sutra. The Rules and Rites of Offerings are Entirely Included.                 A: [1v] γal-un burqan-i takiqui yosun kemebesü¦ erte čaγ-tu qamuγ-i ejeleküi jad¦ neretü qaγan-u ulus-                dur eldeb¦ maγu yirv-a ebečin taqul jud turqan¦ kelen aman kiged: čaγ busu-yin kii¦ qoura ba: ači üre-                yin  ayul  kiged:¦  dayisun  mese  degermen  qulaγai-yin  ayul¦  qaγan-u  jasaγ  ba:  nutuγ  usun¦  ülü  tokin                kijigen bolun: öbere¦ jaγuraban ülü jokilduqui ba:¦ qudulda ariljiy-a ülü güin ed¦ mal ülü arbijiqui kiged:                kereg-üd¦ ülü bütün: orun saγudal sedkil¦ sanaγan ülü amurliqui ba: qobači¦ qaγurmači-yin üge yabudal                      390                oladan :¦ öljei qutuγ ülü orušin: törü¦ šajin amur-ügei boluγsan-dur [2r]¦                B: [1v] γal-un burqan-i takiqu-yin yosun keme=¦besü: erte čaγ-tur qamuγ-yi ejelegči¦ jid neretü qaγan-                u ulus-tur eldeb jüil¦ maγu irv-a ebečin taqul jud turaqan kele¦ ama kiged čaγ busu-yin kii qura ba ergi¦                nuraqu-yin  ayul  kiged:  qaγan-u  jasaγ  ba¦  nutuγ  usu  ülü  tokin:  kerken  büli  öber¦  jaγura-ban  ülü                jokilduqu-ban: qudaldun  [?]¦  ariljilγ-a  ülü  güyün:  ed  mal  ülü  arbidqu¦  kiged:  kerig ülü  bütün:  orun                saγudal sedkil¦ sanaγ-a ülü amuqu ba: qaγuramaγ-un üge olu=¦dan: öljei qutuγ ülü orusin: törü šasin¦                amur ügei boluγsan-tur:                A: If we discuss the rules of offerings to the fire deity (burqan), in ancient times, in the land of an all-                ruling  ruler  named  Jad  various  evil  signs  appeared,  such  as  threats  of  disease,  epidemics,  natural                calamities, slander, unexpected windstorms, harm and danger to children, danger of enemies, weapons                and robbery. The royal government and natural conditions ceased to favour the people, people ceased                to get along well, commerce and financial transactions were interrupted, goods and cattle ceased to                multiply, affairs ceased to prosper, people lost physical and mental peace, deceptive speech multiplied,                good fortune disappeared, and the social order was disrupted.                B: If we discuss the rules of offerings to the fire deity (burqan), in ancient times, in the land of an all-                powerful ruler named Jid various evil signs appeared, such as threats of disease, epidemics, natural                  389  The paper most probably comes from the factory of Filat Mikhailovich Ryazantsev, who founded his paper                mill in 1784 and surviving papers from his factory bear watermark datings starting in 1786 (Есипова 2005: 107,                Срба 2019: 113).                390  Stand. writing: olatun.                                                             137","calamities, slander, unexpected windstorms, storms and landslides. The royal government and natural                conditions  ceased  to  favour  the  people,  people  ceased  to  get  along  well,  commerce  and  financial                transactions were interrupted, goods and cattle ceased to multiply, affairs ceased to prosper, people                lost physical and mental peace, deceptive speech multiplied, good fortune disappeared, and the social                order was disrupted.                 A: tere qaγan ilaγuγsan ner[e]tü bodisatu-¦ tur jarliγ bolurun: teyin ele böge=¦sü öljei qutuγ orusiγulju¦                qutuγ  γuyubasu  sayin  kemen  jarliγ¦  boluγsan-dur  tegün-i  ker  ayildu=¦mui  kemen  öčibesü  masi                ilaγuγ=¦san bodisatu jarliγ bolurun:¦                B:  tere  qaγan  ber¦  masi  ilaγuγsan  neretü  bodisatv-a-tur  <edeger>  irüs-e-¦  yi  ayiladqabasu:  masi                ilaγuγsan  bodisatv-a¦  jarliγ  bolurun:  teyin  ele  bögesü  öljei  qutuγ¦  orusiγulju  qutuγ  γuyubasu  sayin                kemebe:¦  öljei  qutuγ  orusiγulju  qutuγ  γuyuqui-¦  yi  ker  üiledmü  kemen  öčibesü:  masi  ila=¦γuγsan                bodisatv-a jarliγ bolurun:                A: Then the ruler told the Victorious bodhisattva: “If the situation is like this, it will be good if you                                                           391                pray for a blessing for good fortune to occur.”  [The ruler asked:] “How can it be realized?” The                                    392                Completely Victorious  bodhisattva replied:                B: Then the ruler presented these signs to the bodhisattva named the Completely Victorious and the                Completely Victorious bodhisattva replied: “If the situation is like this, it will be good if you pray for                a blessing for good fortune to occur.” [The ruler asked:] “What shall be done in order to pray for a                blessing for good fortune to occur?” The Completely Victorious bodhisattva replied:                 A:  erte  čaγ-dur  nigen  ügegün  ebügen¦  nigen  bayan  kümün-dür  bürkeger  kür=¦gejü  nigen  qonin-u                abuγad:  tere¦  qonin-u ebčigün-iyer  γal-un¦  tngri-yi  takin arban jüg-eče¦  qutuγ  γuyun jalbiraγsan393-                iyar:¦  tere  ebegün 394 -dür  buyan  kisig¦  yeke  boluγad  masi  jirγalang-tu¦  boluγsan  buyu  kemen  jarliγ                bolbai::¦                tegün-eče ulamjilan γal takiqui¦ [2v] yosun boluγsan tere buyu:                B:  erte  čaγ-tur¦  nigen  ügegüü  ebügen  nigen  bayan  kümün-dür¦  nigen  bürküger  kürgejü  nigen  qoni                abuγad¦ tere qonin-u ebčigün-iyer γal tengri-yi¦ takin arban jüg-eče qutuγ γuyun jalbi=¦raγsan-iyar: tere                ebügen-tür buyan kisig¦ [2r] yeke boluγad masi jirγalang-tu boluγsan¦ buyu kemen jarliγ bolbai: tegün-                eče ulamjilan¦ γal takiqu boluγsan yosu tere buyu:                                                                     395                A+B: “One poor old man brought to one rich man a cover  and he took one sheep and offered the                breast meat of the sheep to the god of fire, and he prayed for blessings [to come] from ten directions.                Then the old man received much good luck and became extremely fortunate.                 A: edeger¦ manaγar γal-un burqan-i takiqui-tur¦ kisig-ün sitügen-i beledtün: tas¦ ödütü sumun-tur nigen                beyir  čaγan¦ kiib uyaju: altan delekei-yin¦ šim-e toγtaqui-yi bilgedügsen¦ nigen sayin bütün saγulγan-                     396                u dotur-a¦ tengri-yin kisig-yi bilgedügsen¦ šiγayitu čimüge: arban jüg-ün¦ kisig-yi bilgedügsen dörben                öndür¦  qabirγ-a:  luus-un  kisig-yi  bilge=¦dügsen  qošiginaγ-un  miq-a:  burqan-u¦  adistad-un  kesig-yi                bilgedügsen¦  segül-ün  üjügür:  γad[a]γadu  do=¦tuγatu-yin  kisig-yi  bilgedügsen¦  ebčigün-ü  γadar:                delekei-luγ-a¦ sačaγu kisig-i bilgedügsen¦ [3r] tariyan kiged: öljei qutuγ-i bil=¦gedügsen šira tosun ba:                altan¦ delekei-yin kesig-yi bilgedügsen sün:¦ eden-i kijü čaγan qurγan-u arisun-¦ iyar bürkügen talbiγad:                tulγan-u¦  dörben  jüg-tür  dörben  jula:¦  dörben  küji:  dörben  jelme:  emüne¦  jüg-tür  sang-un  yengder                beledtü=¦ged:                B: edüge¦ manaγar γal-un burqan-i takiqu anu: kisig-¦ ün sitügen-i belgedegsen tas edü-tü sumun-¦ tur                nige beyir-e čaγan kib uyaju altan¦ delekei-yin kišig-yi belgedaγsan [!] nigen sayin¦ bütün saγulγan-u                dotur-a tengri-yin kisig-yi¦  belgedegsen  siγayitu čimüge:  arban jüg-ün¦  kisig-yi  belgedegsen  dörben                öndür  qabirγ-a¦  luus-un  kisig-yi  belgdegsen  qosinaγ-un  miq-a:¦  burqan-u  adistad-un  kišig-yi                  391  Despite the introduction, the direct speech is obviously pronounced by the Victorious bodhisattva.                392  Masi ilaγuγsan, Tib. rnam par rgyal ba mnga’ (Mahāvyutpatti 1989, 2, No. 30; Sárközi 1995: 4).                393  Colloquial influence; standard writing: jalbariγsan.                394  Metathesis; standard form ebügen.                395  Bürküger might refer either to bürkügül (currently the stand. form), bürkegül, bürkül “cover, covering, lid,                veil etc.” or bürkeger (now stand. bürküger) “cone-shaped barrel used in distilling liquor” (Lessing 1960: 150).                396  Stand. ber-e a unit of length, 1.5–2 km.                                                             138","belgedegsen¦ seggül-ün üjügür: γadaγadu dotuγadu-yin¦ kisig-yi belgedegsen ebčigün-ü γadar: Dalai-¦                luγ-a  sačaγu  kisig-yi  belgedegsen  tariyan  kiged¦  öljei  qutuγ-yi  belgedegsen  šara  tosun  ba:  altan¦                delekei-yin kisig-yi belgedegsen sün: eden-i kijü¦ čaγan quraγan-u arisun-yar bürkün talbiγad: tulaγan-¦                u dörben jüg-tür dörben jula: dörben küji¦ dörben jeleme: emüne jüg-tür bsang-un yengder¦ beled:                                                               397                                                                                               398                A: For the offering to the Fire Deity in the morning,  prepare the “support of favour”.  Fasten one                ber-e  of  white  silken  gauze  to  an  arrow  with  the  feathers  of  a  vulture,  in  one  good  solid  bucket                                                                399                symbolizing the nourishment from the golden world  place a shin-bone symbolizing the favour of                heaven,  the  four  longest  ribs  symbolizing  favour  of  the  ten  directions,  the  stuffed  large  intestine                symbolizing the favour of the nāgas, the tip of the tail symbolizing the buddha’s blessing, the outer fat                of a brisket symbolizing inner and outer good fortune, grain symbolizing good fortune as great as the                world, yellow butter symbolizing the well-being, milk symbolizing favour of the golden world, [then]                cover all these with white lamb wool, on four sides of a brazier prepare four lamps, four incense sticks,                                                              401                          400                four jelm-e , in front prepare an offering platform.                B: When in the morning [you are going to carry out] the offering to the Fire Deity, fasten one ber-e of                white silken gauze to an arrow with vulture feathers symbolizing “support of favour”, in one good                solid bucket symbolizing the favour of the golden world place a shin-bone symbolizing the favour of                heaven, …                 A: ebečigün dotur-a tariyan-u¦ jüil: kiib-ün jüil: erdini-yin jüil:¦ em-ün jüil: jimis-ün jüil: küjis-ün¦ jüil:                čaγan idege tosu γulir¦ arki: kilaγan-a ebesü eden-i kijü:¦ ögüken kiged kiib torγ-a metü-¦ ber bürkügen                beledüged: öljei¦ qutuγ dabqurlaγsan sudur ungši=¦γad: küji jula-iyan šitaγan:¦ [3v] sang talbiγad                B: ebčigün-ü dotur-a tariyan-u jüil: kib-¦ ün jüil: erdeni-yin jüil: em-ün jüil: jimes-ün¦ jüil: küjis-ün jüil:                čaγan idege: tosu γulir¦ ariki kilaγana ebüsü: eden-i kijü ögeküne kiged¦ kib toraγ-a metü-ber bürkün                beledčü talbiγad¦ [2v] öljei qutuγ deberlegsen sudur-i ungsiγad¦ küji jula-iyan sitaγan: bsang talbiγad                A+B: Into the brisket, place types of grain, types of silk, types of gems, types of medicines, types of                fruit, types of incense sticks, dairy products, butter, flour, alcohol, feather grass (Stipa glareosa), cover                them in fat and silk, brocade and similar things, and having prepared them recite the Sutra [named]                                                                                                403                                            402                the accumulation of happiness,  light the incense and a lamp and make a smoke offering.                 A:  eyin  kemen::¦  oṃ  bajar  amirata  kundali¦  hana  hana  hūṃ  phaṭ:  404  ¦  oṃ  sobhāva  šudda                sarva=¦dharama  sobh[a]v-a  šudho¦  'haṃ: 405  qoγusun  kü  bolurun:¦  qoγusun-u  aγar-ača  ariγul=¦qui                 397  Manaγar  “morning,  tomorrow”,  edeger  in  edeger  manaγar  is  supposedly  misspelled.  Edüge  manaγar  in                version B has a Tibetan counterpart deng sang, ding sang “nowadays, today and tomorrow, these days”, but the                general meaning refers to the morning hours of the next day, as the appropriate time to carry out the ritual, and                hence the offering substances need to be prepared in advance.                398  Usually represented by dalalγ-a-yin uγuta, a bag used in the ritual of invoking good fortune and symbolizing                the presence of good fortune in one’s household. However, in this case the expression refers instead to the set of                offering substances listed in the following passage.                399  Altan delekei “Golden World”, a common metaphor for nature (more or less equal to local deities and spirits)                in its life-giving, nurturing aspect, nature as the nourisher.                400  Jelme, stand. jelm-e, also read jalm-a, strips of paper or fabric, particularly of five different colours, used in                seter consecration rituals of animals, during horse races, on ovoo stone cairns and other rituals. The form jalm-a                can additionally mean a stick from a willow tree inserted in the ovoo.                401  Yengder, standardly yender “platform”. The word can be also read yangdar < Tib. g.yang dar kind of white                scarf indicative of prosperity (THL/JV); also a tsatsa for fixing incense sticks.                402  Qutuγ  öljei  dabqurlaγsan  sudur  is  supposedly  the  sutra  known  under  the  full  title  qutuγ-tu  öljei  qutuγ                čoγčalaγsan  neretü  yeke  kölgen  sudur  (The  Holy  Sutra  of  the  Great  Vehicle  Named  the  Accumulation  of                Happiness), Tib. ’phags pa bkra shis brtsegs pa zhes bya ba theg pa chen po’i mdo, Skt. ārya-maṅgalakūṭaṃ-                nāma-mahāyānasūtram (Heissig 1954: 162, No. 201; Poppe, Hurvitz \& Okada 1964: 36–38). Another sutra with                a similar title Qutuγtu čečeg dabqurlaγsan neretü tarni (The Holy Dhāraṇī Called Accumulated Flowers), Tib.                phags  pa  me  tog  brtsegs  pa  zhes  bya  ba’i  gzungs,  Skt.  ārya-puṣpakūṭa-nāma-dhāraṇī  (No.  321  and  527  in                Peking Mongolian Kanjur, Ligeti 1942: 82, 128).                403  Here the general expression bsang talbi- “to make an offering” is used in the particular meaning “to make                juniper smoulder, to make incense-offering”.                404  Oṃ vajra amṛtakuṇḍalī hana hana hūṃ phaṭ, the mantra for dispelling obstructors according to The Tantra of                the Blue-Clad Blessed Vajrapāṇi (Skt. Bhagavannīlāmbara-dhara-vajrapāṇi-tantra).                                                             139","takil-un ed qot[a]la tegüs¦ rasiyan-u dalai bolurun:¦ ōm ā huṃ: γurban-ta¦ egüle: oṃ sobav-a šud=¦da                sarva dharma sobav-a¦ šudho 'haṃ:                B: eyin kemen::¦ oṃ bazar amrtan kungdali hana hana¦ hūṃ phad oṃ svabhav-a sudda sarvan dh[a]rm-                a¦ svabhav-a svaddan haṃ::                A+B:  Say:  Oṃ  vajra  amṛtakuṇḍalī  hana  hana  hūṃ  phaṭ.  Oṃ  sobhāva  śuddhāḥ  sarvadharmāḥ                svabhāva śuddho 'haṃ. [Absent in B:] Having realized the emptiness, from the sphere of reality the                purifying substances of the offering become the ocean of accomplished nectar. Say three times: ōm ā                huṃ. Oṃ sobhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho 'haṃ.                 A: qoγusun kü¦ bolurun: qoγusun-u aγar-¦ ača lam-ača šira γajar¦ [4r] delekei degere ulaγan raṃ¦ üsüg-                eče  oγuγata  boluγ=¦san:  γal-un  tengri-yin  bey-e-yin¦  öngge  ulaγan  nigen  niγur-tu¦  qoyar  mutur-un                baraγun-iyar¦  toγulqui  ereke  bariγsan:¦  <jegün-iyer  γal-un  tulγ-a  bariγsan:>¦  kürin  serke  kölgeligsen                bey-e-¦  tegen  eldeb  jüil  kiib  torγan-¦  iyar  čimigsen:  nöküd  γal-un¦  burqan-u  čiγulγan-iyar                küri=¦yelegülügsen-i emüne-deki oγ=¦turγui-tur urin jalamui::¦                B: qoγ[u]sun kü bolurun¦ qoγusun-u aγar-ača laṃ-ača šara γajar¦ delekei-yin degere ulaγan raṃ üsüg                oγuγata¦  boluγsan-ača  γal-un  tengri-yin  biy-e-yin¦  öngge  ulaγan:  nigen  niγur-tu  qoyar¦  mutur-un                baraγun-iyar toγalaqui ereke:¦ jegün-iyer γal-un tulγ-a barigsen: küren¦ serke kölgelegsen: biyen-tegen                eldeb jüil¦ kib torγan-iyar čimegsen: γal-un burqan-u¦ nöküd-ün čiγulγan-iyar küriyelegsen-i¦ emüne-                dekii oγtarγui-tur urin jalamui: ¦                A+B: Having realized the emptiness, from the sphere of reality from the syllable laṃ on the yellow                                                   406                earth, from the complete transformation  of the syllable raṃ, [there will appear] the Fire Deity with a                red body, one face, two arms, counting prayer beads in his right hand, holding the fire brazier in his                left  hand,  mounted  on  a  brown  goat,  his  body  adorned  with  various  kinds  of  silk  and  brocade,                                                                                    407                surrounded by the retinue of the Fire Deity. I invite him to the sky before me.                 A: kye doruna emüne-yin jabsar-¦ daki γal-un ordu qarsi-ača¦ awa qan nökür seltes-i süsül=¦[4v] küi                sedkel-iyer urin jalamui:¦ tangγariγ-un erke-ber ende iren¦ soyurq-a:                B: kye doruna emüne γal-un ordu qarši-¦ ača agni-yin qaγan nökür seltes-i¦ süsügleküi sedkel-iyer urin                jalamui:¦ tangγ’ariγ-un erke-ber engde iren soyurq-a: ¦                A+B: Kye! With a devoted mind, I invite Awa Qan (B: Agni Qan) together with his retinue from his                fire palace in the space between east and south. Be pleased to come here according to your vows.                 A: sedkisi-ügei bilge¦ bilig-ün ordu qarsi-ača tabun¦ maqabud-un erke ejen či arγ-a¦ bilig-ün γal-un ene                mandal-dur¦  masi  bayasuγsaγar  saγun  soyur=¦q-a:  jā  hūṃ  baṃ  ho:¦  tangγariγtan  luγ-a  qoyar  ügei¦                bolbai:                B: sedkesi ügei belge bilig-ün ordu¦ qarsi-ača tabun maqabud-un erken-ber¦ [3r] ejen čii: arγ-a bilig-ün                                                                                      408                γal-un¦  ene  mangdal-dur  masi  bayasuγar  saγun¦  soyurq-a:  za  huṃ  baṃ  haṃ  tangγ’ariγ-¦  tan-luγ-a                qoyar ügei bolbai:                A+B: Lord possessing the power of five agents, be pleased to [come] from the palace of unimaginable                                                                                 409                wisdom [and] take a seat with a great pleasure in the method and wisdom -fire-mandala. Jā hūṃ baṃ                ho. I became inseparable from the vow-holder.                                                         410                                                                                        411                A: masi gkir ügei tungγ-a=¦laγ öngge-tü takil kiged:¦ sonusqulun ir[a]γu köng  daγun¦ ba: angkilan                                                                     412                idegülügči¦ ünür kiged: jaγun amtatu¦ idegen-ü takil: jögülen  eyild[e]g ¦ [5r] tengri-yin qubačad ba:                                                                                413                 405  Oṃ sobhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ’haṃ.                406  Oγuγata boluγsan, Tib. yongs gyur.                407  Emünedü oγtarγui-dur, Tib. mdun gyi nam mkhar.                408  The use of transliteration letters in the word is nonstandard.                409  Arγ-a bilig, Tib. thabs shes, Skt. upāya-prajñā “means and knowledge, method and wisdom”.                410  Tangγariγtan, Tib. dam can “vow-holder”, oath-bound guardian protector, deity or spirit who promised to                defend the Buddhadharma.                411  Correctly kög.                412  Stand. jögelen.                413  Stand. eyeldeg.                                                             140","ene  taγa=¦lal-un  tabun  erdem-ün  takil-iyar¦  tabun  maqabud-un  erken  ejen  γal-¦  un  tengri-yi  sayitur                takimui:¦                B:  masi¦  kir  ügei  tungγ’alaγ  öngge-yin  takil¦  böged:  sonusqulang  iraγu  kög  daγun¦  ba:  angkilγan                edügülügči  üner  kiged:¦  jaγun  amtatu  idege-ü  takil  ba:  jögelen¦  eyeldeg  tngri-yin  qubčad  ba:  ene                taγalal-¦ un tabun erdem-ün takil-iyar tabun maqabud-¦ un erken ejen γal-un tngri-yi sayitur¦ takimui:                A+B: I make proper offerings to the Fire deity, the noble lord of five agents, using offerings free of                dirt and with transparent colours, offerings of music pleasing to the ear, of scents arousing pleasure, of                                                                                                414                food of a hundred flavours, of celestial clothes soft and pleasant, offerings of five qualities  of mind.                 A: bilge bilig masi badarangγui¦ γal-un dotur čaγan ulaγan¦ zandan zadi gürgüm ba: qara¦ čaγan gügül                tosutu talq-a teri=¦güten olan jüil ariγulqui ed-i¦ nayiral[a]γulun maq[a]bod-un γal-dur¦ tüligsen utaγan-                iyar arsi¦ ijaγur-un ejen radna sambhav-a-¦ yi ariγulan takimui:                B: belge bilig-ün masi badarangγui¦ γal-un dotur-a čaγan ulaγan zangdan zadi¦ gürgüm ba: qara čaγan                gügül  tosu-tu¦  talq-a  terigüten  olan  jüil  ariγulaqui¦  ed-i  nayiraγul-un  maqabud-un  γal-dur¦  tüligsen                utaγan-iyar arasi ijaγur-un¦ radn-a sambhav-a-yi ariγul-un takimui: ¦                                                                     416                                                                                                        417                A+B:  Stirring  the white and  red  santal,  nutmeg,  saffron ,  black  and  white  Balsam  odendron ,                                                            415                flour [kneaded] with butter (tsampa) and other types of purifying substances in the very blazing fire of                wisdom, and through the smoke from their burning in the fire of five agents I purify Ratnasambhava,                the lord with the root of sages.                                           418                 A: doruna¦ emüne-yin jabsar orušiγsan¦ yeke arsi nökür seltes-i¦ [5v] ariγulun takimui:                B: doruna emüne-yin jabsar orusiγsan yeke¦ arsi-yin nökür seltes-i ariγulan takimui: ¦                A+B: I make a purifying offering to the great sages and their retinues dwelling in the space between                east and south.                 A: yeke biraman¦ nökür seltes-i ariγulan X¦                B: yeke birman-u nökür seltes-i X:                A+B: I make a purifying offering to the great brahmans and their retinues.                 A: e wa qan nökür seltes-i X¦                B: agni-yin¦ [3v] qaγan-u nökür sel X:                A+B: I make a purifying offering to Ewa Qan (B: Qaγan of Agni) and their retinues.                 A: tengri luus nökür seltes-i X¦                B: tengri luus-un¦ nökür sel X:                A+B: I make a purifying offering to the gods, the nāgas and their retinues.                 A: delekei-yin ejed nökür seltes-i X¦                B: delekei-yin ejed nökür sel X:¦                A+B: I make a purifying offering to the lords of earth and their retinues.                 A: ene ariγun takil-iyar degedü¦ sedkil qangtuγai:                B: ene ariγun takil-iyar degedü sedkil qanatuγai:¦                A+B: May their mind be satisfied by this pure offering.                 414  Tabun  erdem,  Tib.  yon  tan  lnga,  Skt.  pañca  guṇāḥ  “five  enlightened  attributes,  five  qualities”,  here  five                sensual perceptions according to five agents: 1) Tib. sgra am mkha’i yon tan “sound as the quality of space”, 2)                Tib. dri sa’i yon tan “smell as the quality of earth”, 3) ri chu’i yon tan “taste as the quality of water”, 4) Tib. bya                rlung gi yon tan “sensation as the quality of wind”, 5) kha dog me’i yon tan “colour as the quality of wind”                (Tsepak Rigzin 1993: 252).                415  Zadi,  Tib.  dza  ti  (also  sna  ma'i  me  tog)  “nutmeg,  myristica  fragrans,  flower  of  jasminum  grandiflorum”                (THL/JV).                416  Gürgüm, Tib. gu ru yum, Skt. kuṅkumaṁ saffron (Sárközi 1995: No. 6259).                417  Gügül, Tib. gu gu lu, Skt. guggulu Balsamodendron (Sárközi 1995: 6257).                418  Arsi, Tib. drang srong, Skt. ṛṣi “sage”. Ratnasambhava (Erdeni γarqu-yin orun, Tib. rin chen ’byung gnas)                one of Five Wisdom Tathāgatas.                                                             141","419                A: ene arii=¦γulqui  takil ergügsen¦ erdem-iyer ba bürün baγsi¦ sabi nökür seltes-ün üile¦ yabudal ese                                                                                        421                           420                mergesiγsen -iyer¦ γal-tur usun kiged kinšigün¦ kirbusu bujar-un jüil bolug=¦san  bögesü: ene ariγun                takil-¦ iyar arilqu boltuγai:¦ [6r]                B: ene ariγulqui takil ergügsen erdem-iyer¦ ba bürün baγsi šabii  nökür seltes-ün¦ üile yabudal-i ese                mergejigsen-iyer γal-tur¦ usu kiged kirbasu kingsigü bujar-un¦ jüil boluγsan bögesü ene ariγun takil-                iyar¦ arilqu boltuγai:                A+B:  Through  merits  of  this  purifying  offering,  if  anybody  among  us,  masters,  disciples  and  our                companions, by our unwise conduct, has caused any impurity to the fire [such as putting] water [into                the fire], [producing] a stench by burning or smouldering, may this pure offering purify it.                 A:  qamuγ  qarsi  siltaγan-i  amur=¦liγulaγad:  qamuγ  sedkigsen¦  kereg-üd  sedkilčilen  bütüged:¦  sayin                jirγalang-ud-un öljei qu=¦tuγ-i orušiγulun soyurq-a::¦                B: qarsi siltaγan-i sayitur¦ amur[a]liγuluγad qamuγ sedkigsen kerig-üd-¦ i <sedkelčilen> bütügen: sayin                jirγalang-ud-un öljei qutuγ-¦ yi orusiγula[n] soyurq-a:                A+B: Having properly appeased the cause of harms, may it be pleased to accomplish with satisfaction                all the intended matters and expand the good fortune of happiness.                 A:  tosun-i dusaγan takiqui  anu:¦  raṃ  üsüg-eče  egüdügsen arsinar-¦  un  ubadis-iyar  bütügsen:¦  ariγun                gegen  činar-tu:  qata=¦γu-yi  tülig-či:  qarangγui-yi¦  geyigüluγči 422   γal-un  qan  miraza:  ene¦  nadur 423                ündüsü činü to=¦γuluju üliger-i činü:¦ duradqui siltaγan yaγubi¦ gekülen:                B: tosun-i dusaγad¦ takiqu anu: raṃ üsüg-eče egüdügsen¦ arsis-un ubadis-iyar bütügsen ariγun¦ gegen                činar-tu qataγu-yi tüligči qaran=¦qui-yi geyigülügči γal-un qaγan mirangjan¦ ene edür ündüsün-i činü                toγalaju¦ üliger-i činü duradqui-yin siltaγan¦ yaγubai geküle:                A+B: Offering drops of [milk] fat: Originating from the letter raṃ, created by instructions of sages,                with a quality pure and holy, burning the solid, illuminating the darkness, the ruler of fire Miraza (B:                Mirangjan), what is the reason why, on this day, we recount your origin and tell your story?                                                                                         424                A: sütü boγda-yin¦ [6v] jarliγ södi qatun-i üliger¦ bölüge: čöl boluγsan orčilan-¦ un  dumda jöb buyan-                iyar bü=¦tügsen kündü čolutan quv-a¦ nereten köbegüd činü ömči-tü¦ mal ulus-iyar quriyaju: öng=¦getü                       425                maγnuγ -iyan emüsčü:¦ ögekün tosun üsüg darsun-i¦ dusaγan saγunam:                        426                B: sutan  boγda-yin jarliγ¦ suti qatun-u üliger bölüge: čol boluγ=¦san orčilang-un dumda jöb buyan-                iyar  bütüγ=¦[4r]  sen  küngdü  čolutan  quv-a  nereten  köbe=¦gün  činü:  önür  buyan-tu  ulus<-yan>                quri=¦yaju önggetü mangnuγ-iy[a]n emüskejü¦ ögekün tosun ösüg darasun-i dusaγan¦ saγunam:                A+B: It is the order of the lord of genius and the example of the wise queen.                To the son named Quv-a, with a prestigious title generated by [his] good deeds, in the middle of a                desert world, summoning your (B: hereditary) people endowed with copious blessings, wearing (B:                allowing to have put on) brightly embroidered brocade, I make a libation of fat, kumis and alcohol.                 A:  ögüdel=kü¦  metü  örgüjiküi  törü-yin  ejen  qaγan¦  qatun  bolun  qamuγ-iyar¦  öljei  qutuγ-un  čoγ-i¦                badaraγulju öni egüride¦ sayin jirγalang-ud-i edelen¦ atuγai:: ::                B: ögedelekü metü jirγalang-un dumda:¦ örgejikü törü-yin ejen qaγan qatun bolun¦ qamuγ-iyar öljei                qutuγ-un čoγ-i¦ badaraγulju öni egüriden sayin jiraγ-a=¦lang-ud-i edlen atuγai::                A+B:  Within  flourishing  happiness,  may  the  emperor  and  empress  of  the  thriving  government                universally amplify the splendour of good fortune and eternally enjoy true happiness.                   419  Stand. ariγulqui.                420  Stand. mergesigsen.                421  Stand. boluγsan.                422  Stand. geyigülügči.                423  Obviously a mistake by the copyist instead of edür.                424  Stand. orčilang-un.                425  Stand. mangnuγ.                426  The copyist probably misunderstood the word suutu and wrote it as suntan.                                                             142","A: kemen tosun¦ [7r] darasun-i dusaγan takiγdaqui::¦ urida beledčü jasaγsan ebčigün-i¦ γal-un dumda                orusiγulun talbiγad¦ eyin kemen::   :      ::¦                B: kemen tosun-yin¦ dusaγad takituγai: uridan beled-ün jasaγ=¦san ebčigün-yin γal-un dumda orusiγula                tal=¦biγad eyin kemen egülen:: : :: ¦                A+B: Reciting this, carry out the offering of fat and alcohol libation. Place the brisket prepared in                advance in the middle of the fire and say as follows:                 A: namo buddhay-a::¦ namo dharmay-a::¦ namo sangghay-a::¦ [dhāraṇī transcribed according to the                interlinear Tibetan version]¦ a wa hana wa’i tarani paṇi sarba¦ taramaṇi  paṇi a’i śa  mata pipa¦ śaṇi                pimala supaṇi tarama ṇi pa¦ na pa ra ru ni jay a hi¦ mali jali hulu hulu śi¦ pati mantara mandra mandras¦                svāhā:: : ::¦                B: namo budhay-a namo daramay-a.¦ namo sangγ’ay-a: a tana di tarni¦ da ta ha agrasinai bani sarwan                dar¦ manai bani ašan madan biba šini bimali¦ subani taran manai ka na bara runi¦ hamalai čali hulu hulu                sabidi mangdara¦ mangdaras svāhā::¦ [Tib.:] a da na ti da¦ da r ani da tha ha¦ a ka sha ni pa ni¦ sarba ta                ra ma ni pa¦ ni a sha ma da pi pa¦ sha ni pi ma li su pa ni¦ da ra ma ni kha na pa ra¦ [4v] ru ni hi ma li                tsa li hu lu hu lu sha pi di man tra man tra man tra sa svāhā// ¦                A+B: [Taking refuge in three jewels and dhāraṇī recitation]                 A: badma sambav-a baγsi-yin¦ [7v] jokiyaγsan γal-un qaγan miraza¦                B: badma sambav-a baγsi-yin joki=¦yaγsan γal-un qan miranzan-yin                A+B: Composed by the Master Padmasambhava about the ruler of fire Miraza (B: Miranzan)                 A: ene öljei-tü edür činü:¦                eke šira terigütü čaγan qonin-¦ u ebčigün-iyer takin[a]m:                ene¦ öglige-yin ejen-dür                engke¦ jirγalang-un öljei qutuγ¦ orusiqu boltuγai:                B: öl=¦jei-tü edür eke šaran teregü=¦tü čaγan qonin-u ebčigün-ün-iyer¦ takinam:                ene öglige-yin ejen-tür¦ činü                engke jirγalang-un öljei¦ qutuγ orusiqu boltuγai:                                                                                            427                A+B: On this auspicious day, we offer the breast of a white sheep with a yellow head.                May the patron receive blessings of peace and happiness.                 A: buyan-tu¦ jil oruba gejü:                bulaγan jisü¦ jisülebe gejü:                boru terigütü¦ čaγan qonin-u ebčigün-iyer¦ takinam:                burtaγ nigül tüid=¦kir ariltuγai:                burqan-u šajin¦ delgeren orušituγai:                B: buyan-¦ tu jil oruba                bulγan jisu jisu=¦laba                boru terigütü čaγan qonin-u¦ ebčigün-e-iyer takinam:                burataγ nigül-¦ ün tüidker ariltuγai:                burqan-u¦ šajin delgereged öni orusituγai: ¦                A+B:  Since a favourable year  came  and the sables changed their  coats  of  winter fur,  we  offer the                breast of a white sheep with a brown head. May all defilement, sin, and hindrances disappear! May the                Buddha’s teaching flourish!                 A: qaγu=¦čin jil qanggiraju qariba¦ gejü:                  427  This  uncommon  expression eke  sir-a  terigütü  čaγan  qoni  (here  in  various  spelling  variants)  raises  doubts                about the exact meaning of the word eke (“mother, female”, but possibly an alternative spelling of other words as                well). The placing of the word eke at the verse’s opening partially obscures its meaning, yet at the same time                may explain  why  it  is unusually  found  before attributes denoting  colour and not immediately  in  front of  the                respective noun (qoni). In consequence, I give preference here to the explanation by Dumas 1987: 130, note 1                translating  eke  ...  qoni  as  “female  sheep”  (ein  weibliches  Schaf).  The  alliterating  words  also  found  in  the                repeating verse about the offering are, however, freely selected from among words with positive connotations.                                                             143","qaliγun jisü jisülebe¦ [8r] gejü:                qara terigütü čaγan¦ qonin-u ebčigün-iyer takinam:¦                qarsi jobalang ariltuγai:¦                qamuγ kümün amitan küseküi¦ metü                qalaγun amin-iyar qamtu¦ jirγatuγai:                B: qaγučin jil qanggirasču γarqui-tur¦                qaliγun jisü jisüleküi-tür                qara¦ terigütü čaγan qonin-u ebčigün-e-iyer¦ takinam:                qarsilegči-yin jobalang-ud¦ ariltuγai:                qamuγ amitan küseküi metü¦ boluγad:                qalaγun amin-iyar qamtu-bar¦ jirγatuγai:                A+B: As the old year passed and the otters changed their coats of winter fur, we offer the breast of a                white  sheep  with  a  black  head.  May  all  adversity  and  suffering  disappear!  May  all  living  beings                achieve what they desire and may all rejoice alive and together!                 A: šini jil siljire=¦jü irbe gejü                šilegüsün jisü¦ jisülebe gejü:                šira terigütü¦ čaγan qonin-u ebčigün-iyer¦ takinam:                sibšig jobalang¦ ariltuγai:                šilaγun sayiqan¦ šajin törü batu orušituγai:¦                B: sine jil siljirejü γarqui-¦ tur                silegüsün jisü jisüleküi-tür¦                šara terigütü čaγan qonin-u ebčigün-e-¦ [5r] iyer takinam:                šibsig-tü jobalang-ud-¦ un                šiltaγan bügedü ariltuγai:                šingji sayiqan-¦ tu šajin törü qoyar ende batu orusi=¦tuγai:                A: As the new year arrived and the lynx changed their coats of winter fur, we offer the breast of a                white  sheep  with  a  yellow  head.  May  all  disgrace  and  sufferings  disappear!  May  the  upright  and                beautiful social order (lit.: religion and state) persist in strength!                B: When the new year arrived and the lynx changed their coats of winter fur, we offer the breast of a                white sheep with a yellow head. May all causes of shameful sufferings disappear! May the social order                (lit.: religion and state) with beautiful features persist in strength!                 A: kisig-tü jil oruba gejü:¦                <kermen jisü jisülebe gejü:>¦                keüken qong čaγan čaγan [!]¦ qonin-u ebčigün-iyer takinam:¦ [8v]                          428                gem čimar  ariltuγai:                kisig¦ qutuγ sayin jirγalang ende¦ orusituγai:                B: kisig-tü jil oruba                kiremen jisü¦ jisülebe:                köbegüken qong čaγan qonin-u¦ ebčigün-e-iyer takinam:                kii qura kijig¦ gem-üd ariltuγai:                kisig buyan öljei¦ qutuγ ende batu orusituγai:                A: As the blessed year came and the squirrels changed their coats of winter fur, we offer the breast of                a  fair 429  swan-white  sheep.  May  troubles  and  hardships  disappear!  May  well-being,  happiness  and                good joy strongly arise here.                     428  Čimar  is  attested  in  the  Ordos  dialect  by  Mostaert  1941:  258,  705  in  Gem  tš’inar  “défaut,  contretemps,                accroc”.                429  A: keüken, B: köbegüken (supposedly alternative spelling of keüken, or a mid-variant between keüken and                köbegün)  “child”.  Dumas  1987:  155  links  to  köbke  “moss”  >  “mossy”,  but  I  would  prefer  a  metaphorical                explanation of keüken as an expression of emotional, positive, familiar attitude to the offering animal, which I                translate as “fair”.                                                             144","B: As the blessed year came and the squirrels changed their winter fur coats, we offer the breast of a                                                       430                fair swan-white sheep. May hardships of air,  tempests and epidemics disappear. May well-being and                good fortune strongly arise here.                 A: ünen jil¦ oruba gejü:                ünegen jisü¦ jisülebe gejü:                ükürig eber-¦ tü čaγan qonin-u ebčigün-iyer¦ takinam                ükül jobalang usad=¦tun ariltuγai:                ünen degedü¦ γurban erdini-yin adistid¦ ende orusituγai:                B: ünen¦ jil or[u]ba:                ünegen jisü jisülebe:¦                ükereng eber-tü ünegen šara terigü=¦tü čaγan qonin-u ebčigün-e-iyer taki=¦nam:                ükül jobalang-ügei yadanggi¦ usutuγad:                ünen degedü γurban erdeni-¦ yin adis činar ende orusituγai ¦                A: As the true year came and the foxes changed their coats of winter fur, we offer the breast of a cow-                like  horned 431  white  sheep.  May  death  and  suffering  be  destroyed!  May  the  blessing  of  the  True                Highest Three Jewels be present here.                B: When the true year came and the foxes changed their coats of winter fur, we offer the breast of a                cow-like horned white sheep. May there be no death and suffering, and may poverty cease! May the                blissful nature of the True Highest Three Jewels be present here.                 A: qamuγ¦ qarsi siltaγan amur=liba gejü:¦                qamuγ kisig qutuγ orusiba¦ gejü:                qayiratu qaljan čaγan¦ qonin-u ebčigün-iyer takinam:¦                qamuγ ulus-un törü šajin¦ [9r] engke jirγal kisig qutuγ¦ ende toγtan orusiqu bol=¦tuγai:: : ::¦                B: qamuγ qarsilaqui-yin siltaγan-u jobalang-¦ ud amurliγad:                qamuγ kisig buyan delger=¦küin siltaγan ende orusituγai:                qayiratu¦ qaljan čaγan qonin-u ebčigün-e-iyer¦ takinam:                qamuγ ulus-un törü šajin¦ engke jirγal bürüdkü-yin öljei kisig¦ ende orusiqu boltuγai:                A: As all impending circumstances have been calmed and all favours and graces accomplished, we                offer the breast of a lovely sheep with a white patch on the forehead. May the [right] social order (lit.:                religion and state) of all the people, peace and happiness, favour and grace be established here.                B: May all sufferings of impending circumstances be calmed and may the causes to allow every good                fortune to flourish be present here. We offer the breast of a lovely sheep with a white patch on the                forehead. May the auspiciousness of the universal [right] social order being established be present here!                 A: bso bi kiged öglige-yin¦ ejen nökür seltes-dür γal¦ tengri terigüten qamuγ kisig-¦ ün ejen tngris ber                ükül ügei¦ urtu nasun-u kisig-i öggün¦ soyurq-a:                         432                B: sva bai  kiged¦ öglige-yin ejen nökür seltes-tür¦ [5v] γal-un tngri terigüten qamuγ kisig-ün¦ ejen                tengri nar taγalaju örüsiyen:¦ ükül ügei urtu nasun-u šidi-yi¦ öggün soyurq-a:                A: Bso (B: sva), god of fire and all godly lords of favour be pleased to bestow the grace of an undying                long life to me, and the patron and his retinue.                           433                A: čoγ jalai -yin¦ qamuγ ijaγur-un kisig-i¦ öggün soyurq-a:                B: ügeyiresi ügei ed¦ mal-un sang kisig-i qangγan soyurq-a ¦                A: Be pleased to bestow favour of all roots of splendour.                B: Be pleased to provide favour of inexhaustible stocks of goods and livestock.                  430  In addition to adverse weather conditions, kii can refer also to the term kii ebedčin “diseases caused by [the                humour of] wind (Tib. rlung)”, i.e. one of three humours in traditional Tibeto-Mongolian medicine, in which                their harmonious functioning ensures good health.                431  Bulaγ 1993: 114, 149 (note 20) explains ükerig ebertü as “horns like a cow”. Dumas (1989: 128, 143) reads                mökerin eberin-tü and mökürig eber-tü (Lit. mökürig ebertü) “eines krummgehörnten ... [Schafes]” instead.                432  Supposedly a misspelling instead of bi.                433  Stand. jali.                                                             145","A: qoyar köl-¦ tü kümün-ü kisig-i öggün¦ soyurq-a:                B: -                A: Be pleased to bestow favour of people of two legs.                 A: dörben köl-tü¦ mal-un kisig-i öggün soyur=¦q-a:                B: dörben költü mal-un kisig-i öggün¦ öggün soyurq-a:                A: Be pleased to bestow favour of livestock of four legs.                 A: eldeb tariyan-u kisig-i¦ [9v] öggün soyurq-a:                B: -                A: Be pleased to bestow favour of various grain.                 A: jaγun amta=¦tu idegen-ü kisig-i öggün X¦                B: jaγun amtatu idege¦ umdaγan-u kisig-i öggün soyurq-a: ¦                A: Be pleased to bestow favour of foods of a hundred tastes                B: Be pleased to bestow favour of food and drinks of a hundred tastes.                 A: jögelen nimgen qubčad-un¦ kisig-i öggün X                B: jögelen eyeldeg sayiqan qubčad-un kisig-i¦ öggün soyurq-a:                A: Be pleased to bestow favour of soft, thin clothes.                B: Be pleased to bestow favour of soft pleasant, beautiful clothes.                 A: qurča ir-¦ tü mesesün kisig-i öggün X¦                B: quračan meses quyaγ¦ jemseg-ün kisig-i öggün soyurq-a: ¦                A: Be pleased to bestow favour of sharp-edged knives.                B: Be pleased to bestow favour of sharp knives, armour and weapons.                 A: yambar ba küsegsen üilesi¦ bütügen soyurq-a:: : ::¦                B: yambar ba küsügsen üiles-e-yi minü sedkil=¦čilen bütügen soyurq-a::                A: Be pleased to satisfy any desired actions.                B: Be pleased to satisfy all my desired actions according to my wishes.                 A: kišig daγudaqu anu:: : ::¦ wačir dara terigüten arban¦ jüg-ün qamuγ burqan bodisa=¦twa narun orun-                ača kisig-i¦ urimuy-a qurui qurui qurui:¦                B: kisig-i daγ[u]daqu¦ inü:: : :: wačir Dar-a blam-a kiged¦ arban jüg-ün qamuγ burqan bodisadhav-a¦                nar-un orun-ača buyan kisig-i uriju¦ daγudamui qurui 3:                A:  Calling  the  favours.  We  invite  favours  from  the  land  of  Vajradhara  and  all  buddhas  and                bodhisattvas of ten directions. Qurui qurui qurui.                B:  Calling  the  favours.  We  summon  favours  from  the  land  of  Vajradhara  and  all  buddhas  and                bodhisattvas of ten directions. Qurui qurui qurui.                 A: esürün qorumusta terigüten¦ degere jüg-ün qamuγ tengri¦ narun orun-ača kisig-i urimui X¦ [10r]                B: esürün quramusta¦ tengri kiged: qamuγ tengri nar-un orun¦ jüg-eče buyan kisig-yi uriju daγu=¦damui                qurui 3:                A: We invite favours from the land of Esrün Qormusta and all gods of the supreme direction. Qurui                qurui qurui.                B: We summon good fortune from the land and direction of Esrün Qormusta and all gods. Qurui qurui                qurui.                 A: nandi ubanandi terigüten dour-a¦ jüg-ün qamuγ luus-un orun-¦ ača kisig-i urimui XXX                B: luus-un erketü qaγan¦ kiged: qamuγ luus-un orun jüg-eče:¦ [6r] buyan kisig-yi uriju daγudamui X 3:¦                                                                  146","A:  We  invite  favours  from  the  land  of  Nandi  and  Ubanandi 434  and  all  nāga-spirits  of  the  lower                direction. Qurui qurui qurui.                B: We summon good fortune from the direction of the land of the mighty nāga kings and all nāgas.                Qurui qurui qurui.                                            435                A:  erdini-yin¦  qaγan  bisaman  tengri  terigüten¦  auγ-a  küčütü  yagšas-a-yin¦  orun-ača  kisig-i  urimui                XXX¦                B:  erdeni  bisaman  tengri  terigüten  auγ-a¦  küčütü  yagšas-un  orun  jüg-eče  buyan¦  kisig-yi  uriju                daγudamui X 3:                A: We invite favours from the land of the King of Jewels, the god Vaiśravaṇa and other immensely                powerful yakṣas. Qurui qurui qurui.                B:  We  summon  good  fortune  from  the  land  of  the  precious  god  Vaiśravaṇa  and  other  immensely                powerful yakṣas. Qurui qurui qurui.                 A: degere yire yisün tngri kiged¦ möngke tengri ečege-yin buyan¦ kišig urimui XXX                B: deger-e¦ yeren yisün tengri kiged: möngke tengri¦ ečige-yin buyan kisig-yi uriju daγu=¦damui X 3:                A+B: We invite (B: summon) good fortune of the supreme ninety-nine gods and the Eternal Heaven                the Father. Qurui qurui qurui.                 A: dour-a dalan¦ doluγan etügen eke-yin γajar-¦ un buyan kišig-i urimui XXX¦                B: dour-a dalan doluγan etüge [!]¦ eke ner-e kiged: γajar delekei-yin ejed-¦ eče buyan kisig-yi uriju                daγudamui X 3:¦                A: We invite the land fortune of the Lower Seventy-Seven Etügen mothers. Qurui qurui qurui.                B: We summon good fortune from the Lower Seventy-Seven Etügen mothers and lords of land. Qurui                qurui qurui.                 A: qamuγ kümün amitan-u qariyatu-i¦ törügülüg=sen doluγan ebügen¦ terigüten tüg tümen odud-un¦                kisig-i urimui XXX                B: qamuγ kümün amitan-u qariyatu törügü=¦legsen doluγan ebüged terigüten tüng¦  tümen odun-ača                buyan kisig-yi uriju¦ daγudamui X 3:                A+B: We invite favours (B: summon good fortune) of the Seven Old Men who gave birth to everyone                belonging to people and animals, and of tens of thousands of stars. Qurui qurui qurui.                 A: naran saran¦ [10v] gerel-tü köbegün ükin ba: auγ-a¦ küčütü tuγ sülde kiged: qamuγ¦ čoγ jibqalang-un                buyan kisig-i¦ urimui XXX                B: naran saran terigülen γ’araγ-¦ ud 28 odun-ača buyan kisig-yi uriju¦ daγudamui X 3: auγ-a tug sülde                kiged¦ qamuγ čoγ jibqulang-un buyan kisig-yi¦ uriju daγudamui X 3:                A: We invite good fortune of the Sun, Moon, Luminous sons and daughters, the immensely powerful                protective genius (lit.: banner, standard) and all the splendour. Qurui qurui qurui.                                                                         436                B:  We summon  good  fortune  of  the  Sun,  Moon  and  28  stars .  We  summon  good  fortune  of  the                immensely powerful protective genius and all the splendour. Qurui qurui qurui.                 A: ükül ügei urtu¦ nasun kiged: ügegüresi ügei¦ ed mal-un buyan kisig-i urimui XXX¦                B: üküsi ügei¦ urtu nasun kiged: ügeyiresi ügei¦ olan ed mal-un buyan kisig-yi uriju¦ daγudamui X 3:                A: We invite good fortune of the undying long life and the never-diminishing goods and livestock.                Qurui qurui qurui.                B: We summon good fortune of the undying long life and the never-decreasing amount of goods and                livestock. Qurui qurui qurui.                 A: örgen yeke uruγ sadun kiged:¦ öndür yeke omuγ ijaγur ba:¦ üliger ügei nere aldar-un¦ buyan kisig-i                urimui XXX                 434  Nandi ubanandi dragon kings Nanda and Upananda (Sárközi 1995: 241, No. 3278).                435  Stand. bisman.                436  28 odun 28 “stars” refer to 28 nakṣatras or lunar mansions.                                                             147","437                B: öner olan sadun nökür¦ kiged: öngdür yeke omuγ ijaγur ba:¦ ürgeljitü  ülü tasuraqu aldar-¦ [6v] tu                yeke čolu-yin buyan kisig-yi¦ uriju daγudamui X 3:                A: We invite good fortune of the large kinship family, noble origin, and unequalled reputation. Qurui                qurui qurui.                B: We summon good fortune of the numerous kinsfolks, noble origin, and renowned prestige forever                untarnished. Qurui qurui qurui.                 A: önür¦ olan bolγaγči kümün kiged:¦ örgen jujaγan bolγaγči mal-un¦ buyan kisig-i urimui XXX                B: erdem buyan¦ yekedü önür olan boluγči tusatu¦ sayin ür-e-yin buyan kisig-yi uriju¦ daγudamui X 3:                örgün bayan bolγaγči¦ kisig-tu olan mal-un buyan kisig-yi¦ uriju daγudamui X 3:                A: We invite the good fortune of men, bringing many children and relatives, and [the good fortune] of                livestock, making them numerous and well-grazed. Qurui qurui qurui.                B:  We  summon  the  beneficial  fortune  of  offspring  proliferating  virtue  and  merit  and  multiplying                [descendants]. Qurui qurui qurui.                 A: -                B:  šajin  buyan-ni-¦  yi  delger[e]gülen  bariγči  erdem-tü  sayin¦  blam-a-yin  buyan  kisig-yi  uriju                daγu=¦damui X 3                B: We summon the good fortune of virtuous good lamas proliferating the merit of Dharma. Qurui                qurui qurui.                 A: jaγun¦ jüil-tü idegen kiged jögülün¦ sayin öngge-tü qubčad-un¦ [11r] buyan kisig-i urimui XXX                B: jaγun jüil-ün amtatu idegen¦ umdaγan kiged: jögelen eyeldeg sayin öngge-¦ tü olan jüil qubčad-un                buyan kisig-yi¦ uriju daγudamui X 3:                A: We invite the good fortune of a hundred kinds of food and soft clothes of good colours. Qurui                qurui qurui.                B: We summon the good fortune of foods and beverages of a hundred flavours, and of many kinds of                soft agreeable clothes of good colours. Qurui qurui qurui.                 A: ür-e¦ jimis tariyan kiged: eldeb jimis-¦ ün buyan kisig-i urimui XXX¦                B: jimes ür-e¦ tariyan kiged. eldeb jimes tariyan-u ür-e-¦ yin buyan kisig-yi uriju daγudamui X 3:¦                A: We invite the good fortune of fruits and corn and various fruits. Qurui qurui qurui.                B: We summon the good fortune of fruits and corn, and crops of various fruits and grain. Qurui qurui                qurui.                 A:  doruna  jüg-ün  tümen  balqus-¦  daki  dalai  tayibung  qaγan-u¦  sang-ača  eldeb  jüil  ed  erde=¦ni-yin                buyan kisig-i urimui XXX¦                B: olan jüg-ün sang balγas nar kiged: Dalai¦ tayibung qaγan-u sang-un ejed nar-ača¦ eldeb olan ede                erdeni alta mönggün-ü¦ buyan kisig-yi uriju daγudamui X 3.¦                A: We invite the good fortune of various [precious] goods and jewels from the treasuries of Dalai                Tayibung qaγan in ten thousand cities of the eastern direction. Qurui qurui qurui.                B: We summon the good fortune of multiple various [precious] goods, jewels, gold and silver from                treasuries and cities in many directions and from the lords of treasuries of the treasury [held] by Dalai                Tayibung qaγan. Qurui qurui qurui.                 A: emüne jüg-ün yerde sayin balbo-¦ yin qonin-u buyan kisig-i daγu=¦damui XXX                B:  emün-e  jüg-ün  sayin  neretü  balbu-yin  orun¦  kiged:  jüg  bügedü-yin  γajar-ača  olan¦  [7r]  qonin-u                buyan kisig-yi uriju¦ daγudamui X 3:                A: We invite good fortune of fine Nepalese sheep from the southern direction. Qurui qurui qurui.                B: We summon good fortune of many sheep from the renowned Nepalese land in the south and lands                in every direction. Qurui qurui qurui.                 A: örüne jüg-ün gürgel¦ neretü töbed-ün üker-ün buyan¦ kisig-i daγudamui XXX                 437  Instead of the stand. ürgeljide.                                                             148","B: örüne jüg-ün gürgel¦ neretü töbed<-ün> orun kiged: olan jüg¦ bügedü-yin γajar-ača olan üker-ün¦                buyan kisig-yi uriju daγudamui X 3:¦                A: We invite the good fortune of cows from Tibetan [land] named Gürgel in the west. Qurui qurui                qurui.                B: We summon the good fortune of many cows from the Tibetan land named Gürgel in the west and                from lands of all directions. Qurui qurui qurui.                 A: umara¦ jüg-üg tilmu neretü mongγol-un¦ adaγun-u buyan kisig-i daγudamui X¦                                                                              438                B: umara jüg-ün tilemün neretü mongγol-un¦ orun kiged: jüg bügedü -yin γajar-¦ ača olan adaγun-u                buyan kisig-yi uri=¦ju daγudamui X 3:                A: We invite the good fortune of horses of the Mongolian [land] named Tilmu in the north. Qurui                qurui qurui.                B: We summon the good fortune of many horses of the Mongolian land named Tilemün in the north                and from lands of all directions. Qurui qurui qurui.                 A: umara jüg-ün qara tomuγ-un¦ [11v] temegen-ü buyan kešig-i daγudamui XX¦                                   439                B: kisig yeketü¦ ingge  olan-tu buura-yin buyan:                A: We invite the good fortune of camels from Qara Tomuγ  in the north. Qurui qurui qurui.                                                                    440                B: [We summon] the good fortune of highly propitious bull camels with many female camels. Qurui                qurui qurui.                 A: joγdur yeke-tü buura daγun¦ yeketü buγ-a: del yeketü ajarγ-a¦ deleng yeke-tü geü üneyen-ü buyan¦                kesig-i daγudamui XXX                B: buyan¦ yeketü biru tuγal olan-tu buq-a-yin¦ buyan kisig-yi uriju daγudamui X 3:¦                A: We invite the good fortune of bull camels with large beards, stags with loud voice, stallions with                big manes, and mares and cows with big udders. Qurui qurui qurui.                B: We summon the good fortune of greatly healthy bulls with many two-year-old calves and calves.                Qurui qurui qurui.                 A: baγatur¦ saγaritu aγta: barim köketü¦ geü üneyin-ü buyan kisig-i XXX¦                daγaki yeketü quča: darγai¦ ebertü uquna: segül yeketü¦ irge: serger ebertü serke:¦ šime yeke-tü qoni                yimaγan-u¦ buyan kisig-i XXX                B:  ür-e  sayitu  unaγ-a  Daγ-a  olan-tu¦  kisig  yeketü  joruγ-a  sayin  ajarγ-a-yin¦  buyan:  deleng  simeni                delgeregsen ür-e¦ olan-tu üniy-e gegün-ü buyan: joruγ-a¦ qurdan ürege morin-u buyan <kisig-yi uriju                daγudamui X 3:>                A: We invite the good fortune of steeds with admirably padded skin on croup and spine, of mares and                                                                                  441                cows with palm-sized udders. We invite the good fortune of long-haired  bucks, rams with forked                    438  Bügedü,  stand.  bügüde  (“all”)  is  uncommon  in  this  form,  which  would  normally  be  read  böketü  (“with                wrestlers” etc.), but which does not fit in the context.                439  Written jengge, which lacks an appropriate meaning in the context given.                440  Probably Tokmok (Toqmoq) in the historical area of the Chui River and the historical sites of Suyab and                Balasaghun.  Tib.  Thog  mog  is  mentioned  in  various  Mongolian  chronicles  written  in  Tibetan.  The  Golden                Annals (Gser gyi deb ther, 1919–1931) by Zava Damdin Luvsandayan (1867–1937) mention that Chinggis Khan                at the age of 35 defeated the ruler of the land, Thog mog (Лувсандаян 2021: 122, III-8e06), and later handed                over the rule over it to Yuchi (Tib. Ju che) (Лувсандаян 2021: 126, III-10e04). A Garland of White Lotuses                Elucidating How the Supreme Doctrine Spread in the Great Mongolian Land (Chen po hor gyi yul du dam pa’i                chos  ji  ltar  dar  ba’i  tshul  gsal  bar  brjod pa pad+ma dkar po’i phreng ba zhes bya ba bzhugs so, 1889) by                Darmadala  (Tib. dha+rma dā la)  mentions  Thog mog among  lands  rules  by  the lineages of  Chinggis Khan’s                descendants (Дармадала 2021: 85).                441  Daγaki in the basic use refers to tangled hair or wool, or wool in the stage of moulting. Here, however, it                refers to the goat hair in its whole, particularly the longer hair of male goats. Alternatively, the word daγaki can                also  refer  to  cashmere  wool  (noluur);  though  without  a  significant  traditional  use  in  the  pre-modern  era,  its                plentiful growth was a sign of good health status of the animal.                                                             149","443                     442                horns , wethers with big tails, gelded goats with jagged horns  and sheep and goats supplying much                profit. Qurui qurui qurui.                B: We summon the good fortune of fine fertile and auspicious ambler steeds with many foals and colts,                the good fortune of cows and mares with abundant benefit from udders and the good fortune of fast                young horses. Qurui qurui qurui.                       darγai eber                  serger eber                 A: buulγa jučaγ-a-¦ tu šar: böke yeketü ata¦ inggen-ü buyan kisig-i XXX¦                B: küčün¦ biy-e yeke-tü tegsi sayiqan šar-un¦ [7v] buyan: qolu-yin ayan kerig-yi-gi¦ bütügen čidaqu                böke qom tegsi-tü¦ ata yengge-ü buyan kisig-yi uriju¦ daγudamui X 3:                A: We invite the good fortune of oxes [able to carry] thick yokes and camels with big humps. Qurui                qurui qurui.                B: We summon the good fortune of elegant oxen with strong bodies, camels with exemplary fat humps                capable of handling long journeys. Qurui qurui qurui.                 A: -                B: tümen qonin-tu dökün¦ güyügči  tügemel ür-e-<tü> quča-yin¦ buyan: segül yeke-tü irge segseger¦                üsütü olan qonin-u buyan X 3:                saqalaγ¦ üsütü ür-e olan-tu sayin uqan-a-¦ yin buyan: deleng šim-e delgeregsen olan¦ yamaγ-a: sayiqan                serked-ün buyan kisig-yi¦ uriju daγudamui X 3:                deleng üres-¦ yen delgeregülegsen: degedü γurban erdeni-¦ yi dakin qangγaqu-yin sim-e-yi¦ öggügsen:                teyimü yeke buyan-tu olan¦ mal-un buyan kisig-yi uriju daγu=¦damui X 3:                B: We summon the good fortune of rams with widespread offspring, running after tens of thousands of                sheep, wethers with big tails and many sheep with shaggy wool. Qurui qurui qurui.                We summon the good fortune of fine bucks with thick hair and numerous offspring, many goats with                abundant profit from udders and [the good fortune of] nice [gelded] goats. Qurui qurui qurui.                We summon the good fortune of plentiful livestock with abundant utters and offspring, so meritorious,                that it supplied benefit to constantly sustain the supreme three jewels. Qurui qurui qurui.                 A: kösige-yin činegen küi: köngjileyin¦ [12r] činegen umai: ködege-tür bai=¦qu dörben qosiγu mal-un                sür¦ sünesün-i buyan kisig-i XXX¦                                444                B: küi inü jujaγan  olan¦ bolqui-yin kisig: ündüsün inü ür=¦gülji <batu> bolqui-yin kisig: öljei buyan¦                čoγ erdem yeketü: sayin ür-e ür=¦geljilen batudqui-yin buyan kisig-yi¦ uriju daγudamui X 3:                                                            445                A: We invite the good fortune of resilient spirit  of the four kinds of livestock in the plains with                curtain-sized navel cords and blanked-sized wombs. Qurui qurui qurui.                B: We summon the thick navel cord as the auspiciousness of multitude, the auspiciousness that their                lineage will be constantly strengthened, and the good fortune of a continuous consolidation of good                offspring, full of fortune and splendour. Qurui qurui qurui.                 A: bosuγan-taki aran boγul: egüden-¦ teki noqai kiged: qariyatan-u¦ buyan kišig-i XXX                B: bosuγun-daki¦ [8r] boγul arad. egüden-dekii keüked¦ noqui: kerig üile-yi keterküi¦ ünen bütügeγči:                öljei-tü yanaγun¦ sayin nöküd-ün buyan kisig-yi uriju¦ daγudamui X 3:                 442  Darγai eber даргай эвэр, illustration according to Лхагвасүрэн 2015: 61.                443  Serger eber, stand. serbeger eber сэрвэгэр эвэр (in Oirat dialects ökeelei, öklee), illustration according to                Лхагвасүрэн 2015: 61.                444  Even the initial j written using the č-shaped allograph.                445  Sür “splendour, grandeur” and sünesü “soul” rarely appear together, but the combination stands as a close                synonym to sür sülde “protective genius” or “spirit of invincibility” (as Humphrey \& Hürelbaatar 2013 translate                the term sülde). Adapted to the context of livestock, the relevant expression refers to indomitable fecundity and                the ability to survive and provide fullness of benefit.                                                             150","446                A: We invite the good fortune of serfs and slaves at the threshold , dogs next to the door (lit.: in the                entrance) and all the subordinates. Qurui qurui qurui.                B: We summon the good fortune of slaves and serfs at the threshold, children and dogs in the entrance                                        447                and all beneficial beloved  good companions, who fulfil [their] tasks with utmost sincerity. Qurui                qurui qurui.                 A:  sün  dalai  metü¦  sirgešiügei:  sümer  aγula  metü¦  ebederesiügei:  gangga  mören-ü¦  dalai  metü                sirgešiügei: qas¦ qadan ebderšiügei buyan kisig-i¦ daγudamui XXX                B:  sümber  aγula  metü¦  ebderesi  ügei  batu:  sün  dalai¦  metü  siregesi  ügei  batu:  qaγan-u¦  sang  metü                baraγdasi ügei batu:¦ yeke buyan kisig-yi uriju daγ<u>damui X 3:¦                A: We invite the good fortune never-drying like the ocean of milk, indestructible like Mount Meru,                never-drying like the waters of the river Ganges, indestructible like the Jade Rock. Qurui qurui qurui.                B: We summon great good fortune indestructibly solid like Mount Meru, stable and never-drying like                the ocean of milk, inexhaustibly stable like the royal treasury. Qurui qurui qurui.                 A: qatun-u γoul metü¦ širgešiügei: qaγan-u sang metü¦ baraγdašiügei buyan kisig-i XXX¦                B: -                A: We invite the good fortune never-drying like the Qatun River (Yellow River) and inexhaustible like                the royal treasury. Qurui qurui qurui.                 A: tabun maqabud buu qaršiltuγai:¦ daγalγaγsan kerig-üd minü bütü=¦[12v] kü boltuγai XXX                B:  tabun  maqabud  qarsilaqui-yin  jobalang-ud¦  amuraliqui-yin  öljei:  qamuγ  qarsilaqui-¦  yin  siltaγan                bügedü-yi  qariγulaqui-yin¦  adis  öljei:  qamuγ  jokildaqui-yin  kerig¦  siltaγan  bütükü-yin  öljei  buyan                kisig-yi¦ uriju daγudamui X 3:                A: May the five elements not come into conflict. I invite the good fortune that the affairs I am tasked                with may succeed. Qurui qurui qurui.                B: We summon the auspiciousness of calming all sufferings of the five elements opposing one another,                [we summon] the blessing averting all causes of all kinds of obstacles, [we summon] the auspicious                good fortune of all suitable matters and circumstances. Qurui qurui qurui.                 A: kei qour-a kijig¦ γamšiγ ariltuγai: kesig qu=¦tuγ minü toγtatuγai XXX                B: kei qor-a kijig¦ γamsiγ kiged: kimaraqui siltaγan qamuγ¦ jobalang-ud amurliju ariluγad: abu=¦ral-                tan-u  adis  küčün  aburan  sakiγad:¦  arban  čaγan  buyan  arbidun  batuduγad:¦  badarangγui  buyan-<i>                šamdan sayitur üile=¦düged: bayasqulang<-tu> degedü orun-tu¦ [8v] baγatur kürkü-yin <buyan> batu                orusituγai¦ 3: toγtutuγai 3:                A: May the calamity of contagious air and epidemics disappear! May my well-being be established.                Qurui qurui qurui.                B:  May  the  calamity  of  contagious  air  and  epidemics,  disturbing  circumstances,  and  all  sufferings                grow calm and disappear, may the blissful power of protectors be on guard, may the ten white deeds                multiply and strengthen, may [we] zealously perform enthusiastic meritorious actions, may the deed of                heroically reaching the supreme joyful land be established, be established, be established! May it be                [firmly] settled, be settled, be settled! Qurui qurui qurui.                 A: sür¦ jalai-yin qota beki boltuγai:¦ kisig-ün küriy-e batu boltuγai XXX¦                B: buyan-u čoγ¦ jali badaraju batatuγad:  qotu¦ mangdal-tur tegsi tügemel orusiqu¦  boltuγai: kisig-ün                küriy-e wačir¦ metü batu boltuγai:                A: May the mansion of splendour become secure, may the encampment of favour become firm. Qurui                qurui qurui.                     446  In the traditional hierarchy of the division of the yurt, the servants have the place closest to the entrance.                447  Or “loving”. This translation issues from the uncertain interpretation that yanaγun is an uncommon spelling of                inaγ (+ genitive -un) “beloved, loving”                . Yanaγun could be an alternative spelling of inaγun, but the meaning “false, pretentious” does not fit the context.                                                             151","B: May the splendour of merits flourish and grow strong, may it remain securely present everywhere                                    448                in the entire universe . May the encampment of favour become firm like a diamond. Qurui qurui                qurui.                 A: enedkeg-ün keleber kuy-e kuy-e kuy-e <TIB: hu ye>¦ töbed-ün keleber gyangdulen TIB: g.yang du                len:¦ mongγ[o]l-un keleber qurui qurui¦ qurui:                B: enedkeg-ün¦ kelber küy-e 3: töbed-ün kelber¦ gingduling 3: mongγol-un kelber qurui¦ 3:                A: In the Indian language: kuy-e kuy-e kuy-e. In the Tibetan language: gyang du len. In the Mongolian                language: qurui qurui qurui.                B: In the Indian language: küy-e küy-e küy-e. In the Tibetan language: gingduling. In the Mongolian                language: qurui qurui qurui.                 A:  γurban  kelen-iyer  dura=¦dun  daγudaγsan  buyan  kisig  minü¦  qotala  tegüs-iyer  ende  irejü¦  batu                orušituγai qurui¦ qurui qurui:: : ::¦                B:  γurban  keleber  durudtun  daγu=¦daγsan  buyan  kisig  minü  qotula¦  tegüse-iyer  büridčü  batu                orusi=¦tuγai 3:: : ::                A: May the good fortune summoned in three languages arrive in entirety and stay here securely. Qurui                qurui qurui.                B:  May  the  good  fortune  summoned  in  three  languages  be  completely  assembled  and  stay  here                securely. Qurui qurui qurui.                 A: küličegül-ün öčiküi anu:: ali¦ basa minü oyun mungqaraγsan-¦ [13r] iyar aliba öčüken üiledüg=¦sen                aldal-i kin-i tula: biden-i¦ abaraγči itegel či tere bükün-¦ i küličen soyurq-a::                B: küličegülün öčiküi inü::¦ ali basa minü oyun mungqaraγsan-iyar¦ aliba öčüken üiledügsen aldal-i¦                minü: ali-i tula bey-e-ten-i¦ aburaju aburaγči itegel tere¦ bükün-i küličen soyurq-a:: : :: ¦                A+B: Expressing repentance: Any little misdeeds that I have done due to the ignorance of my mind,                our saviour and refuge, be pleased to forgive them all.                 A:  ajiraγulqui¦  anu:  öber  busud-un  tusa-yi¦  bütügegči  γal  tengri  minü  öl=¦jei  qutuγ-i  orusiγul-un                a=¦jariju bürün:                                                    449                B: ajiraγulaqui inü:: bazar sada egülen: ¦ öber busud-un tusa-yi bütü=¦gegči γal tengri minü: öljei¦                qutuγ-yi orusiγulan ajiraju¦ bürün:¦ [9r]                A:  Release  [of  the  deity]:  My  fire  god,  bringing  benefit  to  yourself  and  others,  in  leaving  please                establish the auspiciousness, ...                B: Release [of the deity]: Recite bazar sada.  My fire god, bringing benefit to yourself and others, in                                                        450                leaving please establish the auspiciousness, ...                 A: öni egüride¦ urin jalaqui čaγ-dur minü:¦ örüšiyen taγalaqui-bar jiči¦ basa iren soyurq-a:                B: öni egüride jalaqui čaγ-tur¦ minü: örüsiyen taγalaqui-bar¦ jiči basa iren soyurq-a: ¦                A+B: ... and now and whenever I summon, be pleased to come [again] with mercy and grace.                 A: bazar muu¦ pam:  γal-un burqan bilge¦ bilig-ten anu öberün orun-¦ taγan ajiran: tangγariγtan anu¦                badarangγui γal-un düritü¦ [13v] bolurun::                B: bazar muu O|O 451  γal-un burqan-u¦ belge bilig-ten inü öberün¦ orun-taγan ajiran: tangγ’ariγ-¦ tan inü                badarangγui γal-un¦ düritü bolurun:: : :: ¦                A+B: Bazar muu pam. As the fire god in the form of the supreme wisdom body  leaves for his place,                                                                                       452                                              453                the vow-holder (= protector deity)  gains the form of the blazing fire.                 448  Qotu mangdal, stand. qota mandal, Tib. dkyil ’khor “centre and surrounding” > entire universe. In the ritual                terminology frequently refers to a deity along with its surrounding environment, the arrangement of offerings etc.                449  Egülen – instead of stand. öggülen “saying” (conv. modale), or egüle (the final sidü is frequently duplicated                in this manuscript) instead of stand. öggüle “say” (imperative).                450  Supposedly the Vajrasattva mantra.                451  The  intended  function  of  the  symbol  is  unclear  –  either  a  corrupted  form  of  a  transliteration  letter,  or  a                punctuation mark.                452  Belge bilig-ün bey-e, Tib. ye shes sku “supreme wisdom body”, supreme wisdom form of a buddha.                                                             152","A: öljei qutuγ orušiγul=¦qu anu:: blam-a yidam nuγud-un¦ öljei qutuγ orušituγai:¦                B: öljei qutuγ orusiγulqu inü::¦ blam-a idam nuγud-un öljei¦ qutuγ orusituγai:                A+B: Summoning the auspiciousness: May the auspiciousness of lamas and yidams be present.                 A: daginis nom-un sakiγuluγsan nu=¦γud öljei qutuγ orusi=¦tuγai:                B: orun-u¦ daginis nom-un sakiγulasun¦ nuγud-un öljei qutuγ oru=¦situγai:                                                                                         454                A+B: May the auspiciousness of the Dharma protectors [from the ranks of] ḍākinīs  be present.                 A: orud-un tengri dele=¦kei-yin ejed-ün öljei qutuγ¦ orusiqu boltuγai:                B: tngri deleki-yin¦ ejed-ün öljei qutuγ orusitu=¦γai:                A+B: May the auspiciousness of (A: local) gods and lords of the land be present.                 A: yambar¦ sanaγsan tusa nuγud bütü=¦küin öljei qutuγ orusi=¦qu boltuγai:                B: yambar ba sanaγsan tusa¦ nuγud-i bütüküi-yin öljei¦ qutuγ orusiqu boltuγai: ¦                A+B: May the auspiciousness of the fulfilment of all desires arise here!                 A: buyan anu¦ aγula metü batudqu kiged:¦ ündüsün anu  naran saran metü¦ todurqai ba: sonusqulun¦                aldar anu oγtarγui metü¦ [14r] tügemel boluγsan terekü öljei¦ qutuγ-iyar edüge ende sayin¦ amuγulang                boltuγai:                B: buyan inü aγula metü batudqu¦ kiged: ündüsün inü naran saran¦ metü todurqai ba: sonusqulang¦ [9v]                aldar  inü  oγturγui  metü¦  tügemel  boluγsan  terekü  öljei¦  qutuγ-iyar  edüge  ende  sayin¦  amuγulang                boltuγai:                A+B: As his fortune solidified like a mountain, his lineage became clear like the sun and moon and his                prestige became all-pervading like the sky, may the good peace through this auspiciousness arise here.                 A: eserün¦ kiged tengrisün erketü sakiγu=¦luγsan-u adistid kiged:¦ tusalan üiledügči tengrisen [!] öl=¦jei                qutuγ  orusiju  bürün:¦  sayin  amuγulang  sanaγsan  kereg  sedkil=¦čilen  bütükü  kiged:¦  urtu  nasulaγad                ebedčin ügei¦ amuγulang jirγalang tegülder¦ boltuγai:: ::                B: eserün kiged¦ tengres-ün  erketü sakiγulsun-u¦ adis-tad kiged: tusalan üile=¦dügči tengres-ün öljei                                                                 455                qutuγ¦  orusiju  bürün:  sayin  amuγulang¦ sanaγsan  kirig  sedkel-čilen  bütü=¦küi  kiged:  urtu  nasulan¦                ebedčin ügei: amuγulang jirγ-a=¦lang tegülder boltuγai: kümün-¦ tür nasun-u öljei qutuγ¦ boltuγai: mal-                tur kisig-ün¦ öljei qutuγ boltuγai:¦ idegen-tür sim-e-yin öljei¦ qutuγ boltuγai:                A: The blessings of Esrün and respectable guardian gods and  the auspiciousness of help providing                gods having been established, may the affairs intending good peace be fulfilled as desired, may the life                be long and [may] the peace and happiness free of disease become absolute.                B:  +  May  the  auspiciousness  of  the  human  long  life  be  established.  May  the  auspiciousness  of                livestock prosperity be established. May the auspiciousness of the food abundance be established.                 A: -                B: qotula¦ tögüsekü-yin öljei qutuγ¦ boltuγai:                B: May the auspiciousness of the all-encompassing perfection arise!                 A: öljei¦ qutuγ-un čoγ badaraju zam=¦bütib-ün čimig boltuγai::¦ maṃghalaṃ:: : ::¦¦                B: qotula abural-un¦ quriyangγui blam-a-yin adis=¦tad jiči aqui učir ečüs¦ [10r]-tür kürkü-yin baγural                bügüde¦  amurliju  sangsar  nirawan-u¦  sayin  čiγulγan  öbesü-ben  bütü=¦küi-yin:  qotula  tegüs  čoγtu¦                čenggeküi-yin öljei qutuγ¦ boltuγai:: : ::¦ kemen tariy-a sačaju qutuγ orusi=¦γuldaqui:: : :: mangγ’alam¦                                                                                           456                qotula amitan-u kerig-i¦ bütügekü-yin öljei qutuγ¦ bürüdüged: qongsim bodi¦ satva  nar-un degedü¦                   453  Tangγariγtan,  Tib.  dam  can  “vow-holder”,  synonymous  to  nom-un  sakiγusu,  Tib.  chos  skyong  “Dharma                protector” according to Sumatiratna (2018: 604, No. 16736).                454  B: orun-u daginis “ḍākinīs [related to] places”.                455  Kirig instead of stand. kerig.                456  Two sidü are redundant at the end of the word.                                                             153","qutuγ-yi  türgen  olqu-yin¦  yörügel  batu  boltuγai::  :  ::¦  čoγ  jali  badaraju:  čangbuu=¦tiib-ün  čimeg                boltuγai:: : ::                A: May the splendour of auspiciousness flourish and become an adornment of the universe. Maṅgalam.                B: The consolidation of the complete protection [represented by the] blessings of the Lama and the                impermanence  457   and  the  decline  to  the  end  having  subsided,  may  the  auspiciousness  of  the                spontaneous generation of  the excellent union  of  saṃsāra and nirvāṇa  and the  pleasure  of the  all-                encompassing splendour arise!                After these words, scatter the grain and summon good luck.                Maṅgalam. The auspiciousness of the fulfilment of all beings' affairs having been established, may                Avalokiteśvara bodhisattva’s wish for quick attainment of the highest goal be firmly realized.                May the splendour flourish and become the adornment of the universe!                                                                  Figure 8: The main assembly temple (Tsogchin dugan) of Mergen Monastery (Mergen süm-e), Inner                Mongolia, where  the tradition  of  Mongolian  chanting has  been practiced to this  day  (Ondřej  Srba,                2012).                       457  Aqui učir, Tib. gnas skabs, “contextual circumstances, temporal, provisional”.                                                             154","2.5. Ritual Texts about the White Old Man                 The tradition of worshiping the deity commonly known as the White Old Man (čaγan ebügen) is one                of the most developed within the Mongolian religion. Moreover, it remains strongly alive in multiple                variations even in contemporary settled environments, from Kalmykia all the way through Xinjiang                and Khalkha areas to Inner Mongolia, although specific ideas and forms of reverence for the White                Old  Man  are not  uniformly  present  among  all  the  Mongols.  The  great  expansion  of respect  in the                White Old Man corresponds to a very broad understanding of his competences – he is perceived as a                protective deity of the landscape, a protector of livestock, a giver of family happiness and a safeguard                of property (Birtalan 2001: 958). The White Old Man acts as a character in Buddhist čam-rituals, from                where in general awareness he is understood as a benevolent, even comical deity. His popularity is                manifested  primarily  in  the  great  demand  for  various  iconographic  depictions  (e.g.,  Meinert  2011:                698–713),  although  personal  devotional  relationships  of  lay  devotees  to  the  White  Old  Man  are                relatively rare compared to certain orthodox Buddhist deities (particularly White Tārā).                      The  White  Old  Man  is  usually  considered  of  pre-Buddhist  origin,  but  no  direct  evidence  is                available, as the deity, by its general character, may refer to many sources. The external appearance is                likely to have been influenced by the Chinese Deity of Long Life, Shouxing 壽星 (Birtalan 2013a,                2013b), partially as well by Chinese imaginings of the “lords of the soil and the ground” (tudigong 土                      458                地公).  Among some of the Oirat groups (e.g., among Xinjiang Öölöd), a variant of the White Old                Man, the White Grandfather (tsagaan aav) is understood as an all-encompassing deity of the universe,                perhaps under diffuse influence of neighbouring monotheistic religions. Among modern Kalmyks, the                White Grandfather (tsagan aav, or the White Uncle tsagan avg) also began to be worshipped as the                Master of Time (Humphrey s.d.: 1) descending regularly to earth at the New Moon and the Half-Moon                to oversee and judge all people (Humphrey s.d.: 4), as mentioned in ritual texts edited below. In the                folk  religion  of  the  Altai  Uriankhais,  the  White  Old  Man  partially  gave  way  to  the  White  Saint                                                                                                  th                (tsagaan gegeen), a mythologized image of the monk and pro-Qing army-leader of the 19  century                Γungγajalcan  (Tib.  kun  dga’  rgyal  mtshan,  1835–1895),  which  developed  among  the  Mongolian-                speaking inhabitants of Altai in parallel with the emergence of the systematized religion Burkhanism                among the Turkic-speaking Altaians, where the main deity is Ak-Burkhan (White Burkhan; Шерстова                2010:  176).  Among  Christianized  Buryats,  the  White  Old  Man  merged  with  Saint  Nicholas  of  the                Russian Orthodox Church (Birtalan 2001: 959).                      The entire tradition  has attracted considerable scholarly attention,  with numerous versions of                related ritual texts having been edited to date (Mostaert 1957, Heissig 1966: 129–139, Rintchen 1975:                128 only a fragmentary Buryat oral invocation of the White Old Man, Sárközi 1983, Цолоо 1999: 62–                65,  Altan  2007,  Joriγtu,  Badai  \&  Γangbolud  2013:  257–267,  Kápolnás  2012  and  others).  Futaki                Hiroshi (Futaki 2005) proposed a classification of the White Old Man ritual texts (without editing and                translating  them)  and  recently  Ágnes  Birtalan  (Birtalan  2020)  published  a  detailed  chapter  on  the                entire  tradition  with  translation  of  all  major  types  of  the  White  Old  Man  (including  a  complete                bibliography of related studies up to 2013).                  2.5.1. Extended Narrative Version of the White Old Man Offering Text                 2.5.1.1. Msc. B 55/3: Incense Offering Sutra of the White Old Man                Manuscript description: A brush-written manuscript on Russian machine-made paper of two types                                                                                     th                (without producer’s stamps). Professional administrative style of the early 20  century. 10 fols. Size:                17.6 × 7.6 cm.                Palaeographic analysis: The manuscript includes two slightly different styles which can be attributed                either to the collaboration of two separate scribes, or instead to the alternation of brushes and quality                of ink by one skilled scribe. In the first case (mostly fol. 3r-5r) the style is characterized by longer,                strongly  inclined  sidü  strokes,  between  which  the  main  connecting  line  is  interrupted;  also,  other                  458  Елихина 2020: 230 published a rare thangka depicting the White Old Man as tudigong together with his wife                influenced by the Chinese notion of “Grandmother of the Soil and the Ground” (tudipo 土地婆).                                                             155","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","introduce hundred kinds of diseases to the lives of such sinful beings, theft, gossip, various bad omens                         464                and harm.  If they engage in trade, they will not make a profit, and I will bring destruction, want,                death and distress upon their property.”                The lord of the earth having finished speaking, the Buddha, the Victoriously Passed Beyond, spoke                thus: “Right, right, son of  the noble origin, take a vow before me and help and protect  all  beings.                Whoever among the people [5r] transcribes this text, takes it, shows it to others, recites it, his merit                will  be  great.  If  he recites  it  seven times  in  case  of  illness,  he  will  immediately  recover  from  the                illness.” Thus spoke the Buddha, the Victoriously Passed Beyond. And then he uttered the magic spell                (dhāraṇī): namo salu tumu tuq-a. oṃ tuluy-a suuha-a.                When the Buddha, the Victoriously Passed Beyond, delivered the speech, [the Old Men continued]:                “Joining with the lords of the earth and waters and the lord of fire, [5v] I will record without  fail                merits,  sins  and  [all]  actions  done  by  the  people.  If  [I  find  cases  of]  a  cruel  deprivation  of  life,                disrespect for father and mother, disrespect for the Three Jewels with evil intentions, committing the                ten black sins, then the heavenly “fierce constellation” will descend 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 [6r] 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  will  introduce  a  hundred  kinds  of                diseases to the lives of such sinful beings, theft, gossip, various bad omens, bad dreams [6v] and harm.                If  they  engage  in  trade,  they  will  not  make  a  profit,  and  I  will  bring  destruction,  want,  death  and                distress upon their property.”                The lord of the earth having finished speaking, the Buddha, the Victoriously Passed Beyond, spoke                thus: “Right, right, son of  the noble origin, take a vow before me and help and protect  all  beings.                Whoever among the people transcribes this text, takes it, shows it [7r] to others, recites it, his merit                will  be  great.  If  he recites  it  seven times  in  case  of  illness,  he  will  immediately  recover  from  the                illness.” Thus spoke the Buddha, the Victoriously Passed Beyond. And then he uttered the magic spell                (dhāraṇī): namo salu tumu tuq-a. om tuluy-a suu ha-a.                When the Buddha, the Victoriously Passed Beyond, delivered the speech, all lords of the earth and                waters and all the protective [spirits] rejoiced in reverence, joined their palms and bowed [while the                Buddha continued to speak]: “If a man with a pious reverence [7v] writes down this text, orders [it] to                be copied, recites [it], shows it to others, then in his house and vehicle there will be no illness and                epidemy and his  bad actions will disappear. Good results  of actions will flourish, his property and                livestock will be in peace and free of calamities, his lifespan will grow long, and his good fortune will                increase.”                When  the  Buddha,  the  Victoriously  Passed  Beyond,  delivered  the  speech,  [lords  of]  the  earth  and                                             465                waters, together with goddesses  and gods, humans, asuras, gandharvas, [alongside with] worldly                          466                [7v] spirits  from [the rank of] lords of the earth and waters showed appreciation and admiration and                openly praised the words of Buddha, the Victoriously Passed Beyond.                The end of the Sutra named the One Able to Suppress the Earth and Water.                Manggalaṃ.                 Oṃ ā hūṃ.                From a place on top of a mountain called Orchard, you, lord of the earth with the appearance of a                magnificent old man, together with the retinue of your elder and younger brothers and companions, be                pleased to reach this place without error.                The lords of twenty-four [directions] of the earth and waters, no matter where you live far or near, [8v]                                            467                in the centre or on the outskirts , [8v] be pleased to rush toward us at great speed.                 464  Qura “rain, storm” is rather an uncommon form of qour-a “harm, poison”.                465  As a general category of female beings belonging to the heaven-dwellers, or particularly Śrīdēvī (Tib. dpal                ldan lha mo).                466  Yirtinčü  dakin-a  or  yirtinčü-ten  is  a  translation  of  Tib.  ’jig  rten  pa  “mundane  beings  (both  obscured  by                passions and devoid of passion), people”, but here rather “worldly spirits” (Sumatiratna 2018: 432, No. 11933,                Rasisereng 2011: 428).                467  Qota  küriye  is  supposedly  a  synonym  of  qota  mandal,  Tib.  dkyil  ’khor  “centre  and  periphery”,  usually                referring to the realm of existence of a deity (the main seat of the deity along with its surrounding environment).                                                             157","The lord of earth, the Old White Man, I offer you satisfying  clouds of offerings transformed by a                               468                wondrous mind.  I offer [you] six good medicines, lords among medicines. I offer [you] gems, gold,                silver and pearls. I offer you multiple sorts of colourful brocades. I offer multiple selected tasty dishes.                Old Man, be pleased to taste these varied offerings presented, and again and again be favourable [to                                         469                us]. Dressed in a white robe  as if aged, supporting his feet with a staff with the head of a thunder-[9r]                roaring dragon in his hand, you venerable one who are the protector, according to the vow you made                in ancient times before the eyes of the venerable Master Buddha (Śākyamuni), you of strict control,                who  records  the  names  of  the  doers  of  good  like  Erlig  Khan 470 ,  you  who  without  fail  know  the                consequences of the actions of the deeds of worldly beings, you lord of the earth with the appearance                of a wise, sage old man, we pray to you calling with filial respect.                I offer to transform them in mind in variety of ways.                Accomplish all desires, which [we] seek.                                           471                In various ways, imperishably,  [9v] forgive as father and friend. Have mercy like a mother. By your                irreversible mind, cause the Buddhadharma to flourish.                Keep [us] away from sins when the conditions for virtuous actions are lacking.                                                                                      472                Extend our lifespan.                Increase our property and livestock.                Remove evil spirits and hindrances.                Fulfil whatever we intend.                Keep us far enough from the danger of harmful enemies, from the danger of theft, from the danger of                poisonous snakes.                Avert and remove all bad consequences of deception and lies, gossip, losses and greed.                                                        473                Most of all, fulfil my wondrous wishes. [10r]                Through this offering to the Three Jewels, ever bearing blessings, and to you, white-haired White Old                Man, may virtue multiply and flourish for us all.                May good fortune spread, and all beings find peace.                 Transcription: (The transcription is structured by sentences and larger meaning units.)                [1r] čaγan¦ ebügen-ü¦ sang-un¦ sudur oru=¦sibai::                [1v] namo buddhaya::¦ namo dharmaya::¦ namo sanghaya::¦                enedte-ün  keleber¦  joo  soo  an-a  too¦  tai  čii:  mongγol-un¦  keleber  γajar  usun-i¦  nomudqudqan  [!]                daraγulun¦ čidaγči neretü sudur-a::¦                qamuγ burqan bodisuk’a¦ nar-a mörgümüü:                bi¦ eyin kemen minü sonusuγsan¦ nigen čaγtur ilaju tegüs¦ nögčigsen burqan anangda¦ kiged: ayaγ-a                tagimlig‘-un¦  [2r]  bodisu[n]g  yekes  quwaraγ-ud¦  luγ-a  nigen-e  jimselig  neretü¦  aγulan-dur  yabun                bölüge:¦                tere čaγ-dur nigen ebügen ber¦ nasun-u čaγ-dur kürügsen¦ saqal üsü inü yekede¦ čayiγsan čaγ[an] debel¦                emüsügsen  γar-taγan¦  luu-yin  terigüte  tayaγ¦  bariγsan:  teyimü  nigen  ebügen¦  kümün  yabun  bui-yi                üjeged¦ sača:: ilaju tegüs nögčigsen¦ burqan jarliγ bolurun                  468  Msc. D 291/1 has “... clouds of offerings, [those] amazingly prepared apparently [i.e., in physical form] and                [those] transformed by the single-pointed mind.”                469  Msc. D 291/1 adds “...dressed on his whole hairy body in a white robe” where qobči bey-e is supposedly an                uncommon form of köbči bey-e “whole body”, as confirmed by Msc. D 141, fol. 4r köbči bey-e.                470  Erlig qaγan, Yama, king of hells, presiding over Narakas.                471  This obviously confused passage is clearer in Msc. D 291/1, fol. 2r: erigsen. qamuγ küsel-yin. bi. eldeb-eyer                ögülsügei. and in Msc. D 141, fol. 4rv: eregsen qamuγ küsel-yi eldebčilen egülsügei bi. “All desires I seek I will                report in various ways.”                472  This passage is clearer in Msc. D 291/1, fol. 2r: buyan-tu ü[i]les-tü. nöküčegül. busučir nigül. kilingče-eče.                jayilaγul and in Msc. D 141, fol. 4v: buyan-tu üiles-tü nöküčigülün buzar nigül-eče jayilaγulun ... “Provide us                with the conditions to hold virtuous actions, on the contrary, keep as away from sinful actions.”                473  Msc. D 291/1, fol. 2r-2v inserts a passage omitted in this manuscript: “If [I] dwell in the house, be pleased to                make [me] the lord of house. If [I] go out, be pleased to accompany me. If [I] come here, be pleased to welcome                me. If [I] am leaving for business, be pleased to make me lord of the merchants. Wherever I, masters, servants,                companions go, to the four cardinal directions and eight intermediate points, be pleased to fulfil everything each                of them wishes.”                                                             158","čii¦ yaγun-u tula. γaγčaγar¦ ene aγulan-tur aqu bölüge:¦ [2v] kemebesü ebügen öčirün::¦                ilaju tegüs nögčigsen burqan-a-a::¦ bi jimeselig neretü aγulan-¦ dur aqu bölüge:: degere¦ tngri-eče inaγsi                dour-a¦ etügen eke kiged: aγulan-¦ dur aqu bölüge::                doγsin¦ görüged ba: qour-a-tu¦ moγai kiged. kümün amitan¦ ba. γajarun ejin. usun-u¦ ejin. törün-yin ejin.                saki=¦γulusun kedün doγsin¦ tede bügüdeger-yi bi ejilen¦ čidamui:                bi  aγulan-dur¦  bolbasu aγulan-u  γajar¦  [3r]  usun-u  ejin:  tala-dur¦  bolbasu  tariyan-u  γajar-un¦  ejin. bi                kümün-dür bolbasu¦ gerün ejin. süm-e-dür bolbasu¦ nom-un ejin.                bi yertemčii-yin¦ kümün amitan-u buyan¦ kilingče qoyar-i ilγan¦ medemüi.                bi kümün-ü nasun-u¦ aqur urutu-yi medemüi¦ bi öggümü.                buyan  kilingčen¦  üiledküi.  sayin  üile-i¦  üiledküi.  ečige  eke-yin¦  ači  qariγulqui.  γurban¦  erdeni-i                küngdelküi. bisireküi¦ tede bügüde-i sar-a büri-yin¦ [3v] qoyar sin-e. arban jirγuγan-a¦ baγuju ergin bui                bi:¦                γ’ang  quluγan-a  edür-ün¦  čaγtu  qoyar  doγsin  kiged.¦  aγulan-yin  qar-a  čidküd¦  kiged.  qaγalγačin-u                sakiγu=¦lusun.  γal-un  ejin-lüge¦  nögčijü  kümün-ü  buyan¦  kilingčen  üiledtügsen  üiles-¦  i  aldal  ügei                toγulan bičikü¦ bui.                bi  kerber  doγsin-yiar¦  amin  tasulqu  ba.  ečige¦  eke-i  ülü  küngdelküi  ba.¦  maγu  sedkil-iyer  γurban¦                erdeni-i  ülü küngdelküi  ba.¦  [4r]  arban  qar-a  nigül-i  üiledküi  ba.¦  teden  bügüde-i  γ’ang  bačin  edür¦                kürtel-e tengri-yin doγsin γ’araγ¦ baγuju neres-i inü bičijü¦ tegüni γajar usu kiged.¦ ongγud yisün odu                tabun¦ doγsin luu šorui-yin γajar¦ usu kiged: γajar usun-u¦ ači abaγ-u ada ba. γajar¦ usun-u köbegün ba.                ačinar-¦  iyar  nigen-e  γajar  usun-u¦  qota  küriy-e  qorin  dörben¦  γajar  usu  nartu  tede¦  bügüde-lüge  bi                nögčijü¦ teyimü nigül kilingčesün¦ [4v] amitan-u amin-dur jaγun¦ jüil-tu ada ebečin kiged.¦ qulγai ba.                kele ama aliba¦ maγu yerü kiged. qura¦ oruγulun bui.                qudalduγan¦ keyikü-dür asiγ ügei ba¦ ed adaγusun-dur qour qomsa¦ ükül jobulang-i öggümü.                γajar¦  usun-u  ejin  eyin  kemen  ögčigsen-¦  tür 474  ilaju  tegüs  nögčigsen¦  burqan  eyin  kemen  jarliγ                bolurun.¦                sayin sayin ijaγur tan-u¦ köbegün čii minü emün-e¦ aman abči. qamuγ amitan-u¦ tusalan saki:                aliba  kümün¦  [5r]  ene  nom-i  bičibesü  abubasu¦  kümün-tü  üjegülbesü  ungsi=¦basu.  tegüni  jiči  yeke                bolju¦ kerber ebedčin-tür egüni¦ doluγan-ta ungšibasu¦ tere ebedčin-eče ödter¦ tonilqu boluyu:                ilaju tegüs¦ nögčigsen burqan eyin kemen¦ jarliγ boluγad. tarini öggülbei¦ namo salu tumu tuq-a. oṃ¦                tuluy-a suuha-a::                ilaju¦ tegüs nögčigsen burqan jarliγ¦ boluγsan-dur γajar usu¦ kiged. qamuγ γal-un ejin¦ lüge nöküčejü                kümün-ü¦ [5v] buyan kilinčen üiledtügsen¦ üiles-i aldal ügei toγulun¦ bičikü bui bi:                ker-ber¦ doγsin-yiar amin tasulqu¦ ba: ečige eke-yi ülü¦ kündülekü ba: maγu¦ sedkil-yier γurban erdeni-¦                ni  ülü  küngdülekü  ba:¦  arban  qar  nigül-yi¦  üiledküi  ba:  tede¦  bügüde-yi  γ’ang  mičin  edür¦  kürtel-e                tengri-yin doγsin¦ γ’araγ baγuju iregsen-yi¦ inü bičijü tegüni γajar¦ [6r] usu kiged: ongγun¦ yisü odu                tabun doγsin¦ luu. šorui-yin γajar¦ usu kiged. γajar usun-u¦ ači abaγ-a-u eden ba.¦ γajar usun-u köbegün                ba.¦ ačinar-yiar nigen-e γajar¦ usun-u qota küriy-e.¦ qorin dörben γajar usu¦ nar-tu teden bügüde-lüge¦ bi                nöküčejü teyimü nigül¦ kilingčesün amitan-u amin-¦ dur jaγun jüil-tü adan¦ ebedčin kiged. qulaγai ba.¦                kelen ama aliba maγu¦ yerü kiged: maγu jegüüde¦ [6v] kiged. qur-a oruγulun¦ bui.                quduldaγan keyiküdür¦ asiγ ügei ba: ada¦ adaγusun-dur qour¦ qomas ükül jobulang-yi¦ öggümüi.                γajar usun-u¦ ejin eyin kemen nögčigsen-dür.¦ ilaju tegüs nögčigsen¦ burqan-iyan kemen jarliγ¦ bolurun                sayin sayin ijaγur:¦ tan-u köbegün-e-e čii¦ minü emün-e ama abči¦ qamuγ amitan-ni tusalan¦ saki:                alii  kümün  ene¦  nom-yi  bičibesü::¦  abubasu  kümün-tü:¦  [7r]  üjegülbesü  ungsibasu¦  tegüni  ači  yeke                bolju:¦ ker-ber ebedčin-dür egüni¦ doluγan-ta ungsibasu tere¦ ebedčin nuγud ödter¦ tonilqu boluyuu:                ilaju tegüs¦ nögčigsen burqan eyin kemen¦ jarliγ boluγad. tarini öggülbei:¦ namo salu tumu tuq-a. om¦                tuluy-a suu ha-a::¦                ilaju tegüs nögčigsen burqan¦ jarliγ boluγsan-dur γajar¦ usun-u ejin kiged: qamuγ¦ sakiγulsun bayasun                bisireged:¦ aγlaban qamtudtaγan mörgüjü¦ bürün:                ker-ber  süsüg  biširelten¦  [7v]  kümün  amitan  ene  nom-yi  bičibesü¦  ba.  bičigülbesü  ungsiju¦  kiged:                kümün-dü üjigülbesü¦ teden ger teregen-tür ebečin¦ taqul ügei boluγad. kilingčin¦ aldaraqu boluyu.                sayin  ači  üri¦  inü  delgereged  ed  mal-dur¦  jud  turaqan  ügei  amuγulang¦  boluγad.  buyan  kisig  anu¦                nemekü boluyu.                  474  Instead of öčigsen-dür.                                                             159","ilaju tegüs¦ nögčigsen burqan eyin kemen jarliγ¦ boluγsan-dur γajar usu kiged.¦ okin tengri ba. tengri                kümün¦ asuru γ’angdar luγ-a nigen-e¦ γajar usun-u ejin ni yirtemčüi¦ [8r] ḍakin-a: jöbsiyen biširejü:¦                ilaju tegüs nögčigsen burqan¦ jarliγ-yi iliden maγtabai::¦                γajar usun-u daruγulun čidaγči¦ neretü sudur tegüsbei::¦ mangγ’alam¦ oṃ a-a huṃ:: ¦                 (The transcription is structured by alliterative verses and meaning units.)                ay-a jimselig neretü aγula-yin¦ orgil-un orun-ača.                asuri ebügen¦ dürisü-tü γajarun ejin čii¦ ber                aq-a degüü nöküd-ün¦ čiγulγan-luγ-a selte                alaγsal¦ ügei. ene orun-dur ajiran¦ soyurq-a:                qorin dörben γajar¦ usun-u ejin                qota küriyen ba:¦ alii qola ün-e qamiγ-a¦ [8v] saγubasu qurdun-a ödter¦ irin soyurq-a: γajar ejin¦ čaγan                ebügen čima-dur¦ γayiqamsiγ-tur sedkil-iyer¦ qubilγaju takil-un egül[e]s-iyer¦ qangγan takimui. em-ün¦                qaγan jirγuγan sayin em-iyer¦ takimui:                erdeni alta möngkü¦ subud-iyar takimui eldeb¦ jüil-ün eriyen keb-üd-iyer¦ takimui.                eldüb tangsuγ amtatu¦ idegen-iyer takimui.                eldebčilen¦ ergügsen ene takil-i                edüge ebügen¦ amsaγad                ergin ergin ibege.¦                kögsiregsen  metü  čaγan  debel¦  emüsügsen  kürejignen¦  [9r]  dongγudqači  luu-yin  terigütü¦  tayaγ  köl                dakin  tulγači  tayaγ-yi¦  γar-daγan  bariγsan  čiber  erketü¦  burqan  baγsi-yin  nidün-ü  emün-e¦  erte  ama                abuγsan-yian sakiγči¦ tangγaraγ-tu erkim buyan-ni¦ üiledtügčid-ün neres-yi¦ erlig qaγan metü bičigtür                bičijü¦ qataγu kinal-tu enekü yirtemčü-¦ yin amitan-u üilei-yin ači¦ ür-e-i aldal ügei midegči¦ uqaγan                biligtü ebügen dürstü¦ γajarun ejin čimai-i yuuγan¦ elberin elberin daγudaγad¦ jalbarimui::                alin alimad küsegsen¦ kereg-üd-yi činü eldebčilen¦ sedkil-iyer qubilγaju ergü...¦ erigsen qamuγ küsel-i                bütüge:¦                eldebčilen ükül ügei: čimadur¦ [9v]                ečige sadun metü örüsiy-e:¦                eke metü enerin nigülsen.                bučal¦ ügei sedkil-iyer                burqan-u šajin-ni¦ delgerigülün.                buyangtu üiles-dür¦ nöküčel busu-iyar nigül-eče¦ jayilaγulun.                amai nasu urudtuγ-a¦                adal mal-i ösüge:                ada jedker-i¦ arilγ-a:                aliba sanaγsan-ni¦ bütüge:                qouratu dayisun-ni ayul-¦ ača.                qulaγai degerim-yin ayul-ača¦                qouratu moγai-yin ayul-ača:¦                quluγan-a jayilaγulaγad:¦                qaγurmaγ qudal kelekü                qob¦ sib öggülkü                qoki qobur¦ qobdaγlaqu γutumsiγ boluγsan-i¦                qamuγ maγu urasiγ-yi                qari=¦[γ]uγuluγad ügei boluγuγad:¦                γayiqamsiγ-tu küsegdekün-ni¦                qamuγ-ača ülemji boluγ-a:¦ [10r]                čaγ ügei adistu¦ γurban erdeni¦ kiged:                čaγan¦ üsütü γajarun¦ ejen                čimai-yi¦ takiγsan-u¦ küčün-iyer ba¦ bürün::                čaγan buyan aribdadun¦ delgeretügei:: ::¦                sayin buyan¦ delgeriged eke¦ qamuγ amitan¦ amurjiqu¦ boltuγai ¦                                                                  160","2.5.1.2. Msc. D 141: A Narrative Sutra about the Lord White Old Man                Manuscript description:                A calamus-written manuscript on the Russian machine-made paper (without producer’s stamps). 4 fols.                Size: 22.3  × 8.8 cm.  Non-professional  scribe  with relatively stable  ductus.  Occasional dropping  of                elements (especially sidü) or addition of redundant elements (usually sidü).                Palaeographic analysis: 1.A. starts far to the left of the base axis. 2.C. 3.A. sidü mostly relatively short.                4.1.A. 4.2.B. 4.3. bifurcated. 5.A. 7.1. distinguished č/j, č hook-launched. 7.2. Transcriptional z used                for Khalkha z: e.g., gazar-a (4r). 8.2.G. 10.D. 13.Bd. 14.1.D. 16. mostly standard use with qoyar čeg                used also in syllable ending cases. 17.C. final m written as medial form + short segül.                 Commentary:  This  type  classified  as  D  by  Futaki  (2005:  38,  42)  based  on  the  reference  to  the                worship of Wutai Mountain, as common among the Mongols both in the Yuan and especially Qing                periods (for the Qing period pilgrimages see Charleux 2015). The text also presents the While Old                Man as a manifestation of the bodhisattva Mañjuśrī, who was believed to have his worldly residence                on Wutaishan. The text was recently translated by Ágnes Birtalan, based on a manuscript kept in the                Oriental Collection of the Library of the Hungarian Academy of Sciences (Msc. 160; Birtalan 2020:                280–282).                 Translation:                [1r] The Sutra [representing] A Tale about the Lord White Old Man                [1v] Oṃ, may the good peace arise.                I,  the  deity  called  the  White  Old  Man,  coming  from  the  land  of  the  Five  Mañjuśrīs,  Wutai  Shan,                holding in my right hand a staff with a dragon’s head, in my left hand holding the cintāmaṇi-jewel,                fulfilling the nine wishes, I pass round the three worlds and am girded with a jewelled belt. I dwell on                the mountain  named  Orchard, my  beard  and  hair  turned  completely  white,  and  on  the  second  and                                                        475                sixteenth day [of every month] I can purify  the meritorious and sinful actions of men. If I am not                able to do that, I shall not become a buddha.                If one’s life ceases to prosper, one should worship the Supreme Three Jewels and also worship me,                then his life fortune will increase. On the second and sixteenth day [of every month], those who desire                a [male] offspring should worship the Supreme Three Jewels and further worship me, and I will turn to                them as father and mother [2r] and bestow them with offspring. Also, if sons die [at a young age],                [their parents] should recite this text seven times and perform its smoke-offering seven times, and their                sons will remain alive. When the people of this world go hunting or on a long journey, they should                recite this text seven times and perform its smoke-offering many times, so that when they go on their                journey,  [all]  intended  and  desired  affairs  will  succeed,  and  I  will  be  able  to  protect  them  from                enemies and obstacles. If I am not able to protect them, I shall not become a buddha.                A  person  who  cannot  recover  from  a  severe  epidemic  contagion  or  disease  should  worship  the                Supreme Three Jewels and worship me as well, and I can remove the black and white pocks and other                sores and wounds and all contagious diseases. I can remove sepsis [or purulent wounds] of livestock,                all infectious diseases of cows, all diseases of sheep and all diseases and epidemic diseases of all kinds                of livestock. [2v] I am able to avert all bad omens: if the goods and food seems to be abundant, but                when used becomes scarce and insufficient; if dishes and containers in the house and various objects                and tools make noises; if the livestock breathes in gasps; if a dog climbs on the yurt; if it happens that                two women quarrel and grab each other’s hair; if two cows lock their horns; if wolves and foxes bark;                if birds sit on the yurt or fly into the yurt; if women or children grind their teeth in their sleep. I can                keep away from all dangers of malign places and waters, [for example] if someone cuts down a malign                                                           476                tree in the mountains. If black or white slander  from other people appears, one should recite this                spell twenty-one times over a bowl full of water, go around the yurt three times counterclockwise, and                at the time the stars rise, sprinkle [the water] in four directions [3r] and all slander will be turned away.                The spell is [to be recited] nine [times ?] seven: oṃ salu dulu tuy[a?]ni oṃ dulu dulu diyan soq-a-a. If                a thief steals a thing or livestock, recite this text seven times and perform its smoke-offering seven                  475  This manuscript has arilγaju “to purify” instead of the common ilγaju “to distinguish”.                476  Black slander is calumny or gossip pronounced with evil intentions; white slander is exaggerated praise.                                                             161","times and recite this spell twenty-one times, fill a bowl with water and using a three-fist-long birch                stick, stir the water twenty-one times, pour it into a hole facing the wrong direction, put an piece of                cloth in it, cover [the hole] with a flat stone on which you write this spell, and the thief will find it and                return spontaneously, and will be caught. I am able to suppress the Supreme Qormusta, those of the                lower  nāga-realm,  those  of the  worldly realm,  those  of  the  realm  of eight  categories [of gods  and                spirits], lords of twenty four lands, harmful enemy [spirits], simnus-demons, all evil-spirits, obstacle-                                                                   477                doers and souls of the dead, which have not been released , and all [other] evil-spirits, obstacle-doers                and all harmful [beings].                 Transcription:                [1r] boγda¦ čaγan¦ öbügen¦ tuγuja¦ sudur¦ oru=¦siba:¦ [1v] oṃ sayin amuγulang boltuγai¦ u tai sang-un                tabun mangzuširi-yi¦ orun-ača irigsen čaγan ebügen¦ neretü buraqan baraγun γartaγan¦ luu-yi terigün-tü                tayaγ-a  bariγsan¦  jegün  γartaγan  yisün  küsel-yi¦  qangγaγči  čindamani  erdeni  bariγsan¦  bi  γurban                yirtenčü-yi toγurin¦ yabuγči erden[i]s-ün büs büseligsen¦ jimsegeling neretü aγulan-tur¦ saγuγsan saqal                üsün inü yekedü¦ čayiγsan qoyar sineyin arban¦ jirγuγan-dur yirtenčü ene kümün-ü¦ buyan kelingče-yi                arilγan medemüi bi¦ meden ese čadabasu bi burqan buu¦ bolusu. kümün-ü nasu buyan¦ doruyitabasu                degedü γurban erdeni-¦ yi sitüged inaγsi nam[a]yi sitübesü¦ nasu buyan qoyar-yi aribajiγulamui¦ qoyar                sineyin arban jirγuγan-dur¦ köbegün küsebesü degedü γurban¦ erdeni-yi sitüged inaγsi namayi¦ sitübesü                bi  ečige  eke  metü¦  [2r]  ergejü  köbegün-yi  ögegümüi  basa¦  köbegün  ese  toγatabasu  ene  nom-yi¦                doluγan-ta ugsiγad sang inü¦ doluγan-tai talbasu basu köbegün¦ toγataqu boluyu. yirtenčü ene kümün¦                aba ayan-dur qola jiγulačilan¦ odqui-dur ene nom-yi doluγan-ta¦ ugsiγad sang-yi olan-ta talban¦ odbasu                sanaγsan  küsegsen¦  üiles-yi  bütügejü  dayisun¦  todqur-ača  bi  sakin  čidamui¦  sakin  ese  čidabasu  bi                burqan¦  buu  bolusu  yeke  qaldabar  γamsiγ¦  ebedčin-dür  ese  bolbasuruγsan¦  kümün  degedü  γurban                erdeni-yi¦ šitüged inaγsi nam[a]yi šitübesü¦ qara čaγan čečig ter[i]güten yar-a¦ šaraq-a terigüten qamuγ                                                                   478                qaldabüri¦ ebedčin arilγan čidamui ad[a]γusun-¦ u bayiruγ  üker-ün qamuγ¦ qaldaburi ebedčin qonin-u                qamuγ¦ ebedčin terigüten aliba mal-un¦ qamuγ ebedčin taqul-yi arilγan¦ čidamui. kümün-ü ed idege¦                [2v] üjeküi-dür elibege bögetel-e¦ edleküi-yi čaγ-tu qour qoms¦ bolqu ba. saba saγuluγ-a ger¦ doturkei                                                       479                aliba ed tawar daγun¦ γaraqu  mal  akiγlaqu  noqai ger¦ Deger-e γaraqu qoyar ekiner¦ kereldejü üsü                üsüben¦  barilčaqu-dur  učaraqu  qoyar¦  üker-ün  eber  oruyaldaqu  činu-a¦  ünege  qučiqu.  sibaγun  ger¦                Deger-e γaraqu ger-dür oruqu¦ ekiner keüked noyir-dur šidüben¦ qabirqu terigüten yisün yisün¦ nayan                nigen maγu yirav-a-yi qariγu=¦lun čidamui bi aγulan-ača¦ doγsin modun oγtalaqu doγsin¦ γazar baγuqu                γazar usun-u¦ qamuγ ayul-ača zaliγulun¦ čadamui bi kümün-ü qara čaγan¦ kele ama bolbasu ene tarni-                yi¦  ayaγ-a  deügürin  usun-dur  qorin¦  nige  ugsiju  ger-yi  γurban¦  buruγu  erkejü  odu  γaraqu-yi¦  čaγ-tu                                                         480                dörben jüg-tü sačubasu¦ [3r] qamuγ kele ala -yi qarilumui¦ tarini inü yisün doluγan oṃ¦ salu dulu                tuy[a?]ni oṃ¦ dulu dulu diyan soq-a-a: ed¦ mal quluγai abubasu ene nom-¦ yi doluγan-tai ugsiju sang                inü¦ doluγan talbaγad ene tarni-yi¦ qorin nige ugsiju nigen ayaγ-a¦ usun gejü γurban barim qusu¦ modu                kederge-ber tere usu-yi¦ qorin nige qudquγad buruγu¦ qangduγsan nüken-dür böged¦ jüil ed todurkei                gejü degereče ni¦ qabtaγa qara čilaγun-tur inü¦ ene tarniiyi bičijü ḍarubasu¦ qulγaγči uqaγan öber-eyen¦                ergejü bariγdamui Deger-e¦ qurumsidü terigüten dour-a¦ luusad-un orun böged¦ yirtenčü-yin orun ba                naiman¦ ayimaγ-un orun kiged qorin¦ dörben γazar-un ejed qourtan¦ dayisun simus qamuγ ada todqur¦                kiged nögčigsen-ün sünesün ese¦ [3v] tonilaγsan terigüten qamuγ ada¦ todqur kiged qourtan bügüde-¦ yi                ḍarun čidamui bi. ay-a¦ γayiqamsiγ-tu jimseseleng¦ ner[e]tü aγula-yi orgilun orui¦ Deger-e-eče asuru                ebügen düresü-¦ tü γazar-un ejin čiber aq-a¦ degüü nöküd čiγulγan luγ-a¦ selte alγasal ügei ene orun¦                iren soyurq-a: qorin dörben¦ γazar usun-u ejen qotun küriyen-¦ üd a[γ]laγ orun-a qola oyir[-a]¦ qamiγ-a                saγubaču ta nuuγd ¦ quradun-a ene orun-a iren soyurq-¦ a γazar-un ejen čaγan ebügen¦ γayiqamsiγ                                 481                t[a]kila-ud-yi  iledte¦  belüdün  γaγča  üjegüürtü  sedkil-¦  eyer  qubilγaju  qamuγ  takila-un¦  egün-eyer                qangγan  takimui  eme-ün¦  qan  jiruγuγan  sayin  eme-eyer  takimui¦  eldeb  jüil-yin  ereyen  egü[l]-eyer¦                 477  Usually in the sense of attaining another rebirth, preferably as a human.                478  Stand. begeri “sepsis, purulency”.                479  The word is unclear due to a supposedly corrupted spelling. Possible identifications are as follows, but only                the first one fits into the context: a) akiγlaqu or aγakilaqu “to puff, to pant, to gasp, to get out of breath”, b)                ayuulaqu “to frighten, to chase animals from their hiding places during a hunt”, c) anjulaqu “to punish by a                partial confiscation of livestock” (the closest variant to the form in the manuscript).                480  Instead of ama.                481  Instead of nuγud.                                                             162","eldeb tangsuγ amtutai idege-eyer¦ takimui eldebčilen ergügsen ene¦ takil-un ed idege abun amsaγad¦ [4r]                ergen ergen ibegejü soyuruq-a:¦ kürekeregsen metü čaγan saqal¦ üsütü köbči bey-e-tegen¦ čaγan debel                emüsügsen kürjiginen¦ dongγudtuγči luu-yi terigün-tü¦ köbetü? tuluγači tayaγ-yi γara-¦ daγan bariγsan-                yi čeber erketü¦ burqan baγsi-yi nidün-ü emün-e¦ erten-ü eme abuγsan-yi singjiγči-¦ yi tangγ’aruγ-tu                erkem buyan-i¦ üiledtüγči ken bögesün ečege¦ eke metü tedkügči örüsiyeltü¦ eldeb nigül-yi üiledtüγči-                ün¦ neres-yi erlige qaγan metü bičigedür¦ bičigeči qataγu kelingčin-tü ene=¦kü yirtenčü-yi amitan üile-                yin¦ ači ür-e-yi andal ügei¦ medegči uqaγan beligetü ebügen¦ düresütü γazar-un ejen čim[a]yi¦ yuuγan                jalbaraju elberen jalbaraγad¦ ele alimad küsegsen kereg-üd-¦ yi činü eldebčilen sedkil-eyer¦ qubilγaju                ergüged bi eregsen¦  [4v]  qamuγ küsel-yi eldebčilen¦  egülsügei  bi. čimadur  nam[a]yi  eč[e]ge¦  satv-a                metü tedkün örüsiy-e.¦ eke metü narin nigüs bučal ügei¦ sedkil-eyer burqan šajin-yi¦ delgeregül buyan-                tu üiles-tü¦ nöküčigülün buzar nigül-eče¦ jayilaγulun ami nasu-yi minü¦ urtudqa. ed mal-yi öseken¦ ada                j[e]dker-yi arilγan aliba¦ sanaγsan kereg-yi bütüge. qourtun¦ dayisun-a-yi ayul-ača qourtu¦ moγai ayul-                                                                       482                ača qulaγai degerim-¦ ün ayul-ača qolun qobaduγulaqu¦ qudan  γutumsiγ-a boluγsan¦ qamuγ maγu ...                [?] ta ni qariγu=¦lju ügei boluγad γayiqamšiγ-tu-¦ yi  küsel-üd-yi qamuγ-ača ülemji¦ bolγan čaγ ügei                adasadad-ta¦  γurban  erdeni  kiged  čaγan  üsütü¦  γazar-un  ejen  čimaya  takiγsan  küčün-eyer¦  ba.  bürin                čaγan buyan aribadtun¦ delgeretügei oṃ mā ṇi bad mi¦ huṃ mangγ’alam                  2.5.2. Abbreviated Version of the White Old Man                 2.5.2.1. Msc. D 291/1: Abbreviated Version without Title                Manuscript description: A brush-written manuscript on the Russian machine-made paper without a                producer’s stamp (on 2v is visible a Soyombo-script-like stamp supposedly belonging to the owner of                the manuscript). 2 fols. Size: 22 × 7.1 cm.                Palaeographic analysis: A semi-professional scribe close to the administrative ductus with common                characteristics of a less experienced script (slower strokes, unbalanced shading, mutually unbalanced                stroke lengths, uneven proportions of elements, running off the line, etc.) and frequent redundant sidü                elements (omitted in transcription wherever it was clear that the writer did not intend them to represent                vowels). Almost every line finished by a punctuation point even between clearly consecutive clauses.                7.2. Transcriptional z used for Khalkha z: e.g., kizaγar-a (2v). 16. mostly standard use with qoyar čeg                used also in syllable ending cases. 17.C. final m written as medial form + short segül.                 Transcription:                [1r]  oṃ ā  hūṃ. γurban-ta¦ egüle. jimesleg nertü aγula-¦  yin  orugil-un  orui-ača asuri¦  ebügen  dürütü                γajarun ejin¦ čiber aq-a degüü nöküd-ün¦ čiγulγan-luγ-a selte¦ alγasal ügei ene orun-tur¦ iren soyuraq-a.                qorin¦ dörben γajar usun-u qota¦ küriyen-tü ali. orun-a qola¦ oyiri qamiγ-a saγubaču qurdun¦ ötür iren                soyurq-a.¦  γajar-un  ejen  čaγan  ebügen¦  čimadur  γayiqamšiγ-tay-a.¦  ilde  belid-ün  γaγča  üjügür-¦  tü                sedkil-iyer qubilγaju.¦ qamuγ takil-un egüles-eyer.¦ qangγan takimui. eme-ün qan¦ jirγuγan sayin eme-                eyer.¦  takimui.  erdini-yin  alta  mönggü.¦  subud  dürtü  eldebe  tangsuγ-a.¦  amtatu  idege-eyer  takimui.¦                eldebečilen ereyen kib-eyer¦ takimui. ergügügsen ene takil-un¦ edi idege abun amsaγad.¦ ergen ibegen                soyurq-a.¦  kögširigsen  metü  čaγan  saqasal.¦  [1v]  üsü-tü  qobči  biy-e-tegen  čaγan.¦  debil  emüsüγsan                kürejigginen.¦  dongγudtaγči  luu-yin  terigün.-¦  tei.  tayaγ-i  γar-taγan.¦  barigsen  čiber  ereketü  burqan¦                baγši-yin  nidün-ü  emün-e.¦  ama  abaγsan tangγariγ-a.-¦  eyen  sakiγči  eregen aliba.¦  buyan-i  üiledügči                alimad.¦ qamuγ amitan-i tusalang.¦ sakiγči ken bögesü. ečege metü¦ örüsiyen tedkegči elidebe.¦ nügül                kilingče üiledügči  amitan.-¦ i erelig qaγan metü  aldal.-¦ ügei bičig  bičigeči  qataγu.¦  kilengtü  ene kü                yirtenčü-yin¦ amitan-ni üile ači üri-i.¦ aldal ügei medegči uqaγan.¦ belig-tü ebüge düri-tei.¦ γajar ejen                čim[a]y-i  yuγan.¦  elberen  daγudan  jalbaraju.¦  ele  alimid  küsegsen  kereg-i.¦  činü.  elidebčilen  sedkil-                <eyer>.¦ [2r] qubilγuju ergümüi. erigsen.¦ qamuγ küsel-yin. bi.¦ eldeb-eyer ögülsügei.¦ čiber ečige metü                narin nigülsün¦ soyurq-a. burqan-u šasin-i¦ de[l]geregül. buyan-tu ü[i]les-tü.¦ nöküčegül. busučir nigül.¦                kilingče-eče. jayilaγul  amin.¦ nasu-i urutuγ-a. adaγu mal-yin¦ minü öseg. ada jedker-i.¦  arilγ-a.  aliba                sanaγsan-i.¦  minü.  bütüge.  qour-tu  moγai.-¦  yin  ayul  qulγai.  degerim-ün¦  ayul-ača  qola  jayilaγul.¦                qaγurmaγ  qudal  qob  sib.¦  ögülküi  bügüde-yin  qariγulan¦  soyurq-a.  qoki  qabur-un.¦  qobduγlaqui                γutumšiγ-a.¦ boluγsan qamuγ maγui.¦ ündüsün-i qariγulan.¦ soyurq-a. γayiqamšiγ-a.¦ küsegsen küsel-i                 482  Supposedly instead of qudal.                                                             163","minü¦  qamuγ-ača  ülemji  bolγan¦  soyurq-a.  ger-de¦  saγubasu  gerün  noyan  bolγan.¦  [2v]  soyurq-a.                γadaγ[-a] odbasu.¦ kürgen soyurq-a. inaγši¦ irekü-tür uγtun soyurq-a¦ qudaldan-du odbasu.¦ qudaldačin-                      483                u ünen  bolγan¦ soyurq-a. bi teregülen noyan¦ boγul nöküd bügüde-i dörben¦ jobakis naiman kizaγar-                tur¦  qab  qamiγ-a.  odbasu.¦  küsegsen  bügüde  tus-i.¦  bütügen  soyurq-a.  čaγ-¦  ügei  adisatadu  γurban.¦                erdeni kiged čal čaγan¦ üsütü γajar-un ejin čimai-i¦ takigsen-ü küčün-eyer.¦ ba bürün-ü čaγan.¦ burqan-u                ub[ad]is.¦ tegüsebe.¦ sayin buyan arbidqu¦ boltuγai.                  2.5.3. Versified Version of the Incense Offering to the White Old Man by Mergen Gegen                The versified version of the Incense Offering to the White Old Man is originally found in the collected                works of the Third Mergen Gegen Lubsangdambijalcan under the title Incense and Torma Offering to                the White Old Man (Čaγan ebügen-ü sang Dorm-a kemekü orusiba) (Peking blockprint: ’bum jarliγ                1783: ka 61, 天 251r-252v; modern redaction: Mergen keyid-ün sudur-un čiγulγan 2012 VI: 259–261).                The  version  is  classified  as  type  A  by  Futaki  (2005:  38).  The  manuscript  Msc.  D  291/2  closely                corresponds with the type A except minor alternations in suffixes, absence or addition of auxiliary                words etc. The manuscript Msc. D 271 is based on type A, but is distinguished by a number of free                formulations, which in addition disrupt the original alliterated  character of the verses  of individual                stanzas.                 2.5.3.1. Msc. D 291/2: Versified Version of the Incense Offering to the White Old Man                Manuscript description: A brush-written manuscript on two unglued layers of Chinese paper folded                in pothi oriented concertina format. 2 fols. Size: 18 × 8 cm.                Palaeographic  analysis:  Fully  professional  administrative  style  typical  for  the  Autonomy  period                (1911–1921). Occasional impact of the Manchu orthography (dotted e: čẹnggel, dibtẹr, dotted D in the                                                                                     th                                                                           th                medial position: zangḍan) and orthographic peculiarities of the 19  / early 20  centuries (accusative -i                taking  over  a  dot  from  the  preceding,  standardly  undotted  -n).  7.2.  Transcriptional  z used  for  both                Khalkha z and c: arca, zangḍan (1v). 13.Aj. relative short and thick segül instead of the standard long                segül, ended by a longer narrow stroke towards the upper right corner. 14.1.C. 15. Special final -l with                inverted ending. 16. mostly standard use with qoyar čeg used also in syllable ending cases.                 Translation:                [1r] Oh! May the peace be properly established!                I bow to the Saviour and                Buddhas of ten directions.                May they provide blessings.                From the mountain                full of fruits,                [you], the famous White Old Man                oh, please come here.                Come quickly, quickly,                to the twenty-four lands,                                      484                and to those who are in households,                [come] to this fortunate land.                Those dwelling in four continents around the Mount Sumeru,                in lands in the Milk Ocean                and in the temples and monasteries                come here [quickly] like the blowing wind.                Oh, in joy we are offering                flowers, incense sticks, lamps                            485                pure perfume  and food.                 483  Supposedly a misspelling in place of noyan.                484  Qorin dörben orud “twenty-four lands” or “twenty-four palaces”. Unclear. Might refer to 24 seasons (qorin                dörben ularil, Tib. dus gzer nyer bzhi, БШСТТ II: 400).                                                             164","May it satisfy your mind.                Sprinkling alcohol,                we are offering torma [as] a meal.                Be pleased to provide me                with all relevant good things                Oh, we make the purifying offering                of the juniper, sandalwood and frankincense.                Be pleased to bless                all the beneficial goods.                Oh, the Lord Old White Man,                riding on a swift deer                holding a bent stick                carrying a book                with the command received                from Buddha Śākyamuni                to record the guilty                and support the deserving.                I bow to you,                              486                father protector .                Properly fulfil                the matters that I intend.                Ah, establish [proper] order.                Bring happiness and joy.                Avert obstacles and misfortunes.                Raise up a good fate.                Extend life.                Multiply goods and livestock.                Put an end to evil spirits.                Destroy gossip.                Destroy malicious enemies and thieves,                evil and gossip.                Remove calamities.                Summon good fortune.                May the infinite miraculous manifestations                of the true Three Jewels                truly endure for a long time.                Manggalaṃ bhavantu.                 Transcription:                (The transcription is structured by alliterating verses.)                [1r] ay-a amur sayitu boltuγai.¦                arban jüg-ün burqad ba.                abural-¦ dur mörgümüi.                adistadlan soyurq-a.¦                aγui yeke jimis-tü                aγulan-u¦ tengde-eče.                aldar čaγan ebügen¦                ay-a engde irigtün.                qorin dörben¦ orud ba.                qota ayil-dur aγčid-¦ dur                qutuγ ene orun-dur qurdun¦                qurdun irigtün.                 485  Sürčil supposedly a variant of sürčig “perfume, incense”.                486  Tangγariγ-tu lit. “with the oath”.                                                             165","sümbür aγula-yin¦ dörben tib.                sün Ḍalai-yin¦ orud ba.                süm-e keyid-dür¦ aγčid ber                sür sür engde¦ irigtün.                              487                ay-a čečeg küzi ¦ [1v] jula ba.                čeber sürčil idegen¦                čẹnggel-iyer takimui.                činü¦ sedkil qangγatuγai.                joriγ sarqad¦ sačuγad.                joγuγ baling¦ ergümüi.                jokilduqu-yin qamuγ¦ sayin                jüil-i nada-dur öggün¦ soyurq-a.                                488                ay-a arca zangḍan ¦ gügül-ber                ariγulan takimui.¦                ali tus-yin šim-e-üd-i¦                adastadlan soyurq-a.                ay-a¦ boγda čaγan ebügen                busiγu buγu-a-i¦ küleglen.                bokir tayaγ-yi¦ bariju                bodi dibtẹr bariγsan¦ [2r]                <buruγuu-tan-i> temdeglen.                buyan-tan-i tedkekü¦                burqan baγsi-yin emün-e-eče¦                bosuγ jarliγ oluγsan.                tangγariγ-¦ tu ečige                tan-i maγtan mörgümüi.¦                taγalaγsan kereg-i minü                tayisuγ¦ sayitur bütüge.                ay-a jirum¦ yosu-i toγtaγ-a.                jirγal bayar-i¦ olγul.                jedker γai-i qariγul.¦                jayaγan-i mangdaγul.                ami nasu-i¦ urtudq-a.                edelel mal-i aribidγul¦                ada buγ-i ečülge.                ama kele-i¦ usudq-a.                qourtu dayisun¦ qulγai                qudal qob šib-i¦ [2v] sönüge.                qobur jud-i arilaγ-a.¦                qutuγ kisig-i irigül.¦                ünen γurban erdeni¦                ükül ügei sidi                ünen¦ udaγan atuγai ⁎¦                mangg’alam¦ bawangtuu                 2.5.3.2. Msc. D 271: Semi-Versified Incense Offering to the White Old Man                Manuscript description: This text forms a part of Msc. D 271 (follows the Incense Offering of Ataγ-a                Tngri) described in section 2.6.1.                 Translation:                [6v] Oṃ ā hūṃ. [Repeat it] three times.                  487  Instead of küji.                488  C and z are written by the same letter (č with an elongated hook starting at the lower left corner of the letter č).                                                             166","May peace arise properly.                I bow to the buddhas of ten directions                and [their] protection.                Be pleased to provide blessings.                Ah, [my] Lama, yidams and ḍākinīs                and all Dharma protectors                together be aware [of us]!                Oh, in a moment I invite                the great White Old Man, [7r]                lord of the earth and waters,                alongside with his retinue of brothers and companions                from the mountainous land called Orchard.                I offer them juniper, santal and frankincense,                various multicoloured brocade,                jewels, gold, silver and pearls, six good medicines, lamps, incense sticks.                Oh, with a very white beard and hair, dressed in white robes, holding a staff with a dragon’s head,                holding a book, riding a speedy deer,                [you] Lord the White Old Man,                come quickly, quickly,                from the twenty-four lands,                from the land of city fortresses.                Oh, to you, wonderful one, I purify and offer pure and pleasant  offerings, perfectly containing the                benefit  of  ten-millions  [8r]  of  beings,  transformed  by  the  sincere  mind.  Enjoy  them  with  all  your                friends to full satisfaction.                And especially quickly, quickly accomplish [my] intended actions.                It will secure [my] life’s happiness. Boost my vital energy. [8v] Increase good fortune and increase                livestock. Remove evil spirits and obstacles.                Graciously grant peace and joy.                I make a purifying offering                using the fruit of pure essence                to the lords of mountains                and to the hermit White Old Man.                Oh, Lord the White [9r] Old Man, by the power of mercy establish the social order [lit.: the religion                and rule]. I pray to you for protection by the single mind.                In a single hour, break white and black slander.                Destroy untimely death in an instant.                Eliminate drought and winter calamities.                Calm the earth and waters. [9v]                End the dying of men and livestock forever. Turn away the causes of quarrels and fights.                Oh, to you, wondrous one, I entrust all my actions to your protection.                Fulfil [them] with care.                Include me in your protection.                Be pleased to provide blessings.                Manggalaṃ.                 Transcription:                (The transcription is structured by alliterating verses and meaning units.)                [6v] oṃ ā hūṃ¦ γurban-ta                amur¦ sayitur boltuγai¦                arban jügün¦ burqad ba.                abural-¦ tu mörgümüi¦                        489                adastalun  soyurq-a.¦                aji lam-a idam¦ daginas ba.                 489  Stand. adistadlan.                                                             167","qamuγ¦ nom-un sakiγulsun¦                qamtubar ayilad¦                ay-a jimeskeleng¦ neretü                aγulan-u¦ orunča                asuri¦ čaγan ebügen¦ [7r] γajar usun-u ezen¦                aq-a degüü nöküd-ün¦ čiγulγan-u selteber¦                aγšin dotur-a jalamui¦                arčan jangdan gügül¦ ba.                eldeb ereyen¦ gkeb ba.                erdeni alta¦ mönggü subud¦ jirγuγan sayin em¦ ba. jula küji-ü¦ jüil-ber ariγulan¦ takimui                ay-a  saqal¦  üsü  yeke-tü  čayiγsan¦  čaγan  degel  emüsügsen.¦  γar-taγan  luu-yin¦  [7v]  terigütü  tayaγa¦                bariγsan boti¦ debter bariγsan¦ busiγu buγ-a¦ kölgelegsen boγda¦ čaγan ebügen                qorin¦ dörben orud ba.¦                qota balγasun-u¦ orunča                qurdun¦ türgen irigtün¦                ay-a γayiqamsiγ-tu¦ čimadur jaγun¦ jiwa toγ-a-tu¦ [8r] amitan sime-yi tegüsügsen¦ ariγun sayiqan takil-                yi¦ čin sedkil-ün¦ egüdengče qubilγan¦ eregüjü ariγulan¦ takimui                qamuγ¦ nöküd-ün qamtubar¦ amsan joγuγlan¦ qanataγai                ila[ng]γuy-a¦ sanaγsan üiles-i¦ türgen türgen bütüg¦                ami nasu-yi batudq-a¦ kii morin-i delgeregül¦ [8v] kesig buyan-i¦ nemegülün adaγusu¦ mal-i ösüg ada¦                jedker-yi arilγ-a¦                amur jirγal-i¦ örüsiy-e.¦                aγulas-un ejed¦ ba.                arsi čaγan¦ ebügen                ariγun¦ činar-tu jimes-¦ eyer                ariγulan¦ takimui                ay-a¦ boγda čaγan¦ [9r] ebügen nigülesküi-yi¦ küčün-ber šajin¦ törü-yi batudq-a¦ üjegüür-tü sedkil-¦ ber                čimadur daγadqan¦ jarlbarmui                čaγan¦ qar kel ama-yi¦ čaγ-un dotur-a¦ tasul-a                čaγ busu-¦ yin ükül-yi aγsin¦ dotur sönüg¦                γ’ang jud-yi usudq-a¦                γajar usu-yi nomuqudq-a¦ [9v]                kümün-ü mal-ün¦ ükül-yi [?] egüür[i]de tasul¦ keregül temečel-ün siltaγan.¦ i bučaγaju sengden [?].                ay-a¦ γayiqamsiγtu čimadur¦                           490                aliba tüiles-i ¦ daγadqamui                asurču¦ bütüge.                abural-daγan¦ baγtaγ-a                adisatalun¦ soyurq-a::¦                mangγ’alam                 Supplement: The manuscript Msc. D 140 provides a different semi-versified version based of the type                A of the Incense Offering of the Old White Man. Due to considerable damage to the edge lines, the                transcription  is left  here  without  translation.  Due  to  the  high  degree  of  darkness  of  the  paper, this                manuscript was not included among the facsimiles in the appendix.                Description  of the  manuscript:  A calamus-written manuscript on the Russian handmade paper in                pothi  format.  (The  paper  originally  was  of  green  colour,  belonging  to  the  category  “sugar  paper”                (сахарная бумага, Srba 2017b: 32). 3 fols. Size: (preserved length) 22.5 × 8 cm.                                                                                      th                Palaeographic analysis:  Professional  non-administrative  style of  the  early  19  century.  1.B. siluγun                titim. 2.B. 3.B. 4.1.A. only after k/g and b with the end bent downwards (4.1.C.). 4.1.E. prolonged                medial y. 4.2Ac prolonged undistinguished initial y/j. 4.3. erbeljin silbi branch shaped. 7.1. č-shaped                medial undistinguished č/j. Transitionary 8.2.F./8.2.G. 8.3. -u/ü/-r A type, -i C type. 11.D. rounded                head  form  of  unbalanced  size.  13.Bd2.  14.1.D.  15.  hook  terminated  medial  -m-.  16.C.  moderate                incidence of diacritics. 17.A. extremely short boγuni segül + closed numu.                 490  Instead of üiles-i.                                                             168","Transcription (Msc. D 140):                (The transcription is structured by alliterating verses and meaning units.)                [1v] ...¦ aγulayin orgil-un orun-<ača>                asuri¦ ebügen dürsütü g’ajar-ün ejen či¦ ber                aq-a digüü nöküd-ün čiγul=¦γan luγ-a selte                alγasal ügei ene¦ ene orun-dur irin soyurq-a::¦                qorin dörben g’ajar usun-u                qota¦ küriyen-ü aγlaγ-a orun                qola oyir¦ qamiγ-a saγubasu                qurdun üter¦ irin soyurq-a::                g’ajar-un ejen čaγan¦ ebügen čimadur                γayiqamsiγ-tay-a¦ ilede beled-ün                γaγča üjügür-tü¦ sedkil-iyer qubilγaju                qamuγ¦ takil-un ügüles-iyer qangγan takimui:¦                nom-un  qan  jirγuγan  sayin  em-iyer¦  takimui  erdeni-yin  alta  mönggün¦  subud  düritü  eldeb  tangsuγ                am=¦tatu idegen-iyer takimui:                eriyen¦ keb-iyer takimui:                eldebčilen¦ ergügsen                ene takil ed-i                edügen¦ [a]bun amsaγad                ergen ergen¦ [2r]                ... üsütü                köbčin bey-e-¦ tegen čaγan takil-i emüsügsen¦ kürjiginen dongγudugči luu-yin¦ gübden tuluγči tayaγ-i                γartaγan¦ bariγsan či ber erketü burqan¦ baγsi-yin emün-e abuγsan tangγariγ-¦ eyin sakiγči ergen aliba                buyan-i¦ üiledtügči alimad qamuγ¦ amitan-i tusalan sakiγči ken¦ bögesü                ečege metü örüsiyen¦ tetegügči                eldeb nigül kilinče¦ üiledügsen amitan-i                erlig¦ qaγan metü aldal ügei bičig-tü¦ bičigči: qataγu kinaltu                enekü yirde- (or: yirte[nčü]-)¦ yin amitan-i üile ači oyir-a-yi¦ aldal ügei medegči uqaγan belig-¦ tü                ebügen dürüsütü γajar-un ejen¦ čamai yaγun                elberin elberin daγun (or: daγad-¦ [qan?])¦ jalbariju ali alimad küsegsen¦ [2v] küsel-iyen bi                eldebe-iyer ögülesü=¦gei čamadur                ečege metü enerin nigü=¦les=ün soyurq-a:                burqan-u šajin¦ delger[e]gül:                buyan-<tu> üiles-dür nökü=¦čügül:                busu čar nigül kilinče-eče¦ jayilaγul                amin nasun urtudaq-a¦                adal mal ösüge                ada jedker-i¦ arilγ-a                aliba sanaγsan-i bütüge¦                qour-tu moγai-yin ayul-ača¦                quluγan-a jayilaγul                qulγai dege=¦rem-yin ayul-<ača> jayilaγul                qaγurmaγ¦ qudal                qob sib ögüleküi bügü=¦de-yi qariγul-un soyurq-a:¦                qoki qobur qobduγlaqui¦                qotula γutumsiγ boluγsan.                qamuγ¦ aqui ündüsün-i                qariγulun¦ ügei bolγan soyurq-a:                γayiqamsiγ-¦ a-a küsegsen küsel-i minü                qamuγ-¦ yin ülemji bolγan soyurq-a:                ger-¦ [tür] saγubasu ger-ün noyan ...¦ [3r] γadan-a oDbasu ibegen soyur=¦q-a: činaγsi oDbasu kürgen¦                soyurq-a:  inaγsi  iriküi-tü¦  uγtun  soyurq-a:  qudaldun-¦  tur  ger  oDbasu  qudaldačinü¦  noyan  bolγan                                                               169","soyurq-a: bi terigü=¦len noyan boγul nöküd bügüde¦ dörben jobkis nayiman kijaγar-¦ tur qab qamiγ-a                oDbasu¦ küsegsen bügüden-i tusiji¦ bütügen soyurq-a                čaγ ügei¦ adistid-tu γurban erdeni¦ kiged:                čal čaγan üsütü¦ γajar-un ejen                čimai takiγsan-¦ u küčün-iyer ba bürin:                čaγan¦ buyan arbidun delgeritügei::¦                mang g’hā lam-a                                                                       Figure 9: Collective chanting of a sutra in Literary Oirat (Clear script) by the lay teachers khar bagsh                in Mongolküree, Xinjiang UAR, China (Ondřej Srba, 2013)                                                                       170","2.6. Offering Rituals to the Gods of the Heavenly Realm                 The understanding of the term tngri, which obviously played a key role in the political and religious                tradition of the Inner Asian area even prior to the rise of the Mongolian empire, significantly changed                under the Buddhist notion of Skt. deva and Tib. lha as celestial beings (usually translated as “gods” in                English), belonging to a realm identified as one of the six realms of existence (more precisely one of                the six domains of the desire realm kāmadhātu). In many aspects, it is more blissful than the domain of                humans with less suffering and less disease, yet still has the presence of death and moreover limited                opportunities  to  encounter  the  Buddha’s  teaching.  The  Mongolian  notion  of  the  celestial  realm  of                tngris  mostly  handles  with  symbolic  numbers  and  division  according  to  cardinal  directions  or  the                upper and lower position (99 upper tngris, 77 lower tngris; 44 eastern tngris, 55 western tngris etc.)                The celestial realm is perceived in a dualistic and complementary opposition to the divine beings of                the land (originally represented by the Etügen eke “The Mother Etügen”), but in the Buddhist period                the classification of divine land masters frequently became questionable in terms of their position in                the Buddhist domains of existence (domain of gods, domain of animals, domain of hungry ghosts etc.),                as well as their gender identity.                      Shamanic oral invocations and hymns provide a large scale of names and hierarchies of tngris                (systematized by Heissig 1970: 354–364, Even 1988–1989, Пүрэв 1998 (2019): 97–104), but these                are mostly unknown to extant written ritual texts, which are usually difficult to place in the context of                former  ritual  traditions.  As  a  rare  exception,  N.  Poppe  described  a  manuscript  in  the  Jamtsarano                Collection  containing  prayers  to  Mahākāla  Darqan  güjir  tngri,  Baγatur  tngri,  Kisaγ-a  tengri.  Qan                Ataγan tengri, Erketü Möngke tengri, Jayaγači tengri, Miliyan tengri and others (Поппе 1932: 155–                162). The same is true in the case of two texts edited in this edition. Msc. D 271 refers to Ataγ-a tngri,                                                            491                a deity of uncertain classification and etymology.  Considered the protector of the black shamans and                blacksmiths by Balagan Buryats, Ataγ-a tngri is mostly ranked among the evil tngris (particularly as                the head of the 44 eastern tngris, Хангалов 2004 II: 183, Birtalan 2001: 945) and was held responsible                for rain, storms, thunder, floods, drought and other natural disasters, as well as being the deity who can                protect against these disasters (Qurčabaγatur 1990: 68). According to the ritual texts, Ataγ-a tngri can                provide  protection  in  general  and  particularly  defend  against  enemies;  in  this  sense,  he  is  a                metamorphosis  of  the  Eternal  (Blue)  Heaven  (Möngke  köke  tngri)  or  the  Supreme  Tngri-God                Qormusta (Heissig 1970: 357). In the following Incense Offering of Ataγ-a Tngri, Ataγ-a tngri appears                side by side with Enemy Gods (Dayisun tngri, War or Warrior Gods).                      Ritual texts addressing the tngri-gods remain rather less studied and less frequently published if                compared with other categories of ritual texts. N. Poppe (1932: 155–169) described ritual texts related                to  the  tngri-gods  in  the  collections  of  the  Oriental  Institute  of  the  Soviet  Academy  of  Sciences,                accompanying detailed descriptions of manuscripts with ethnographic observations from among the                Buryats.  Walther  Heissig  (1961:  Nr.  53,  59,  60;  1966:  10–11,  57–65)  described  and  published  in                transcription three manuscripts which belong to the chronologically earliest among the extant ritual                texts of the heaven and tngri-gods worship as they came to Europe already with the first collectors of                Mongolian texts, H. A. Zwick (two manuscripts in the Clear script in Dresden and Berlin (in Heissig’s                times Tübingen) and J. Jaehrig (a Buryat manuscript in the Mongolian script in Göttingen). B. Rinchen                (Rintchen  1975:  63–66)  published  in  transcription  two  Oirat  manuscripts  of  prayers  to  Xan  Atātu                tenggeri. Close to the version edited in this chapter stays a manuscript of the Incense Offering to Qan                Ataγa Tngri (Qan ataγ-a tngri-yin sang) transcribed and translated by Ch. Bawden (1977) and other                two manuscript versions edited by Alice Sárközi (2005 and 2010). A special living tradition of the                worship of Ataγ-a tngri (named Thirteen Ataγ-a tngri) has been preserved in Otuγ banner in Ordos in                the Qatagin clan, studies in the famous work by L. Qurčabaγatur (1990) and reportedly possessing                clear common characteristics with the Buryat tradition, where Atai Ulaan is considered head of the                eastern tengris (Дугаров 2005, Дугаров 2012: 346, Dugarov 2019). A complete collection of reprints                   491  Ataγ-a  means  “envy”,  but  another  interpretation  relates  ataγ-a  tngri  to  Turkic  at  and  Mongolian  adaγu                “horse”, as Ataγ-a tngri is considered a horse protecting deity among some of Buryat groups and might refer to                the ritual of horse-sacrifice (tayilγan), when the horse is fixed as jükeli “hanging offering”, Birtalan 2001: 945–                946, 1002, 1048; the ritual remained one performed only among the Buryats.                                                             171","of previous studies on Ataγ-a tngri was published by Qurčabaγatur (2012 IV), who also updated and                expanded his earlier study of the ritual tradition of the Qatagin clan (Qurčabaγatur 2012 I).                  2.6.1. Msc. D 271: Incense Offering of Ataγ-a Tngri                 Manuscript description: A brush-written manuscript on Russian machine-made paper with a clear                producer’s stamp “Косинской фабрики № 7” (the paper mill in Kosino introduced mechanisation in                                              492                paper production starting in 1862 ). 9 fols. (Incense Offering of Ataγ-a Tngri on fols. 1r-6r, followed                by Incense Offering to the White Old Man on fols. 6v-9v). Size: 17 × 6.1 cm. A running experienced                hand,  but  not  the  elegant  ductus  that  could  appear  in  administrative  documents.  The  end  of  the                manuscript  on  fol.  9v  (except  the  first  line)  is  written  by  an  unexperienced  hand.  The  unrefined                character of the handwriting defies a closer chronological classification, but supposedly is from the                                    th                last  quarter  of  the  19   century.  Palaeographic  characteristics:  1.  minimalized  (but  initial  č,  d/t,  s                opened with a considerable brush-placement  hook). 3. sidü mostly relatively short,  but not omitted                despite the overall tendency towards the cursive ductus. 7.2. Transcriptional z used for Khalkha z: e.g.,                ezen  (2v).  13.Ci  and  Cj  extremely  minimalized.  15.  Final  segül  and  -l  almost  blended.  16.  mostly                standard use with qoyar čeg used also in syllable ending cases.                 Translation:                [1r] Incense Offering of Ataγ-a Tngri                [1v] Oṃ ā hūṃ, hūṃ.                In the middle of the highest of the heavens,                those who provide protection, each from his own supreme place,                first Dawayiwaγza, then nine uncles – enemy gods – together with their retinues,                Ataγ-a tngri and the assembly of protective spirits born together [with him],                all of you, be pleased to come to the place of this offering. [2r]                Be pleased to take a firm seat on the supreme object of veneration, the horse mane and shoulder-blade.                Ah, to the worship of the five protector gods I offer this supreme horse, pleasing to the gentle mind,                with  the  colour  of  chrysoberyl  (vaiḍūrya),  able  to  suppress  the  strength  of  a  lion  and  elephant,                miraculously accomplished with the magic power, fast as wind. [2v]                I offer them to the worship of the five nine uncles – the enemy gods.                I offer them to the safeguarding Ataγ-a tngri.                Do not surpass [the role] of the object of veneration.                All of us, the patron and his retinue, in the time when we worship you, do not turn away your heart                [from us].                When we call, do not withdraw your ears.                Do not avert your gaze at the time when we summon you.                At the time when we remember you, [3r] do not slow down your haste.                When we incite you, do not limit your power.                Quickly perform your acts of mercy.                I offer you a greatly pleasing all-enlightening lamp.                I offer you mind-pleasant and resonant sounds.                I offer you beautifully fragrant incense sticks.                I offer you the most delicious milk and drinks. [3v]                Ah, I purify the assemblies of all the buddhas with great clouds of innumerable hundreds burned in the                fire of auspicious signs.                Ah, Ataγ-a tngri defenders be pleased to keep watch out [4r] for the patron and his retinue for all three                parts of the day. Be pleased to surround him for all three parts of the night. Be pleased to fortify the                southern land. Be pleased to follow me when I go out. Be pleased to welcome me when I come here.                Be pleased to light in the dark. Be pleased to become my ship when I enter the water. [4v] Be pleased                to become my stairs when I climb the rocks. Protect me as a confidant friend when I go on journeys.                  492   Косинская  бумажная  фабрика  –  История.  The  official  website  of  the  Paper  Mill  in  Kosino                http://kobf.ru/istorija/# (accessed 8 September 2022).                                                             172","When I stop in the world, be pleased to open the mouth (i.e., entrance) of the treasury. Be pleased to                                                                                               493                cut off the entry of enemies, evil spirits, infectious diseases and disorders into [my] mind.                Be pleased to chase away hiding thieves and robbers. [5r]                Quickly fulfil any useful help I desire.                                                    494                Enemy god with your retinue, cut former  enemies off from their luck.                                  495                Drive back the later  enemies.                Be pleased to turn current enemies into dust.                Be pleased to make me invincible to enemies. [5v]                Ki ki suu suu lha jai luu.                Be pleased to save, when patrons with their retinues have done any evil deeds due to a mind desirous                of vanity, decreased their supportive good fortune, and put themselves in danger of hunger and thirst.                [6r]                Be pleased to gather here the splendour of the whole world.                May all hindering circumstances disappear and what he intends will come true by itself.                Manggalaṃ.                 Transcription:                [1r] ataγ-a¦ tngri-yin¦ bsang                [1v] oṃ ā hūṃ::¦ hūṃ. oγtarγui-yin¦ öndür-ün töb dumda¦ öber öber-ün tus tus-yin¦ degedü orun-ača                ibegegči¦  dawayiwaγza  teregüten.  dayisun¦  tngri  abγ-a  yisü-yin¦  tuqai-tai  nökür  seltes¦  ataγ-a  tngri.                qamtu¦  törügsen-ü  sakiγuluγsun-u¦  čiγulγan  bügüdeger  ene¦  takil-un  orun  egündür¦  ajiyarju  yiren                soyurq-a.¦  [2r]  sitügen-dür  ergükü-yin  degedü¦  morin-u  kilγasun  Dal-a-yin  deger-e¦  batudtan  orusin                soyurq-a.¦ ay-a eyeledeg sedkil-dür¦ jokisatai bengderey-a-yin¦ öngge-tei.  araslang jaγan-u¦ küčün-yi                daruγči böged¦ ridi qubilγan-u küčün¦ tegüsügsen γayiqamsigtu¦ ki metü qurdun degedü¦ mori egüni-yi                ibegči¦  tabun  tngri-yin  sitügen-¦  dür  ergümüi::  dayisun¦  [2v]  tngri  abaγ-a  yisü-yin¦  sitügen-dür                ergümüi::¦  sakin  aburaγči  ataγ-a¦  tngri-dür  ergümüi::¦  sitügsen-eče  buu  dabtuγai¦  baburan  öglig-ün                ezen¦  nökür  selteber  sitüküi-yin¦  čaγ-tu  jirüken-eče¦  buu  qolda  daγudaqu-yin¦  čaγ-tu  čiken-ben  buu¦                čiraγsi  dallaqu-yin¦  čaγ-tu  nidüben  buu¦  osulda.  dursaqui-yin  čaγ-tu¦  [3r]  güidül-iyen  buu  uda.¦                tukirqui-yin  čaγ-tu¦  küčün-ben  buu  öčüdke.¦  örüsiyeküi-yin  üiles-yi¦  türgen-e-ber  bütüge.¦  masi                üjesügülengtü¦ toduraγuluγsan jula-bar¦ takimui. sedkil-dür¦ jokistai sonusula[n]gtai¦ daγubar takimui:¦                sayiqan ünür-tü küjis-¦ ber takimui degedü¦ amtutu sü-ü umdaγ-a-¦ [3v] bar takimui eldeb¦ jüil-ün gkeb                torγ-a-bar¦ takimui: ay-a belig¦ belig-ün mön činar-tu¦ γal-tur tülügsen masi¦ ketürkei jaγun toγ-a-¦ tu                tegünü  yeke  egüle-¦  ber  qamuγ  burqan-u¦  čiγulγan-ni  ariγulumui¦  ay-a  sakin  aburaγči¦  ataγ-a  tngri                nuγud  ber¦ öglig-ün ejed  nökür¦ selteber  edür-ün  γurban¦  [4r]  čaγ-tu qaraγuldan¦  soyurq-a.  söni-yin¦                γurban čaγ-tu¦ küriyelen soyurq-a.¦ emün-e orun-i batudqan¦ soyurq-a. činaγsi¦ odqu-tur daγan¦ soyurq-                a. inaγsi¦ ireküi-dür uγtan¦ soyurq-a. qarangqui-¦ dur gigülün soyurq-a¦ usun-du orubasu¦ ongγučalun                soyurq-a.¦ [4v] qadan-dur abarabasu¦ šatu metü-ber aburan¦ soyurq-a jam-dur¦ odbasu itegel-ün¦ nökür-                ber aburan¦ soyurq-a. deleki-dür¦ joγsubasu sang-un¦ ama-yi negen soyurq-a¦ dayisun čidkür¦ qaldabur                ebedčin¦  kimural  temečel  sed=¦kil-e  ama-yi  tasulan¦  soyurq-a.  niγuγči¦  qulaγai  degerm-e-yi¦  [5r]                jayilaγulun soyurq-a.¦ sanaγsan tus nuγud-i¦ türgen-e bütüge¦ dayisun tengeri¦ nökür selteber¦ urida-yin                dayisun¦ tegün-ni jirγal-ača¦ ni tasul: qoyitu¦ dayisun tegüni-yi¦ bučaγaju urbaγul¦ odu-a dayisun tegün-                ni¦ toburaγ bolγan¦ soyurq-a dayisun-tur¦ ülü ilaγdaqu-yin¦ [5v] üiles-yi öggün¦ soyurq-a ki ki suu¦ suu                lha jai luu::¦ öglig-ün ejed¦ nökür selteber¦ niswanis-un qomuγuljaqu¦ sedkil-ün erke-ber¦ buyan busu                yaγu¦ üiledtügsen ba.¦ tedkügči sayin¦ buyan-ni doruyituγuluγsan¦ kiged ölüskü umdaγasqu-¦ yin üile                kemeküi-yin¦ ayul egünče aburan¦ [6r] soyurq-a. arban¦ jüg-ün kiged¦ γurban čaγ bügüde-¦ dür sangsar                delekei-¦ yin qotala čiγulγan-¦ yi engde iregülün¦ soyurq-a: qarsilaqu-¦ yin siltaγan-yi¦ usudqaγad yaγu¦                sanaγsan inü öber-¦ eyen bütükü boltuγai:¦ mangγ’alam:: ::                     493  The word sed=kil-e if read properly (“mind”) is not sufficiently clear in the context of the sentence.                494  Urida can be also understood as “[enemies] in front of [you]”, although the current standardized Mongolian                script distinguishes between urida/uridu “before” in a temporal sense and urdu “in front of” in the spatial sense,                in the 19  century both forms are frequently intermingled.                       th                495  Or “enemies behind you”.                                                            173","2.6.2. Msc. D 244/3: Incense Offering of the Mighty Tngri-Gods                 Manuscript description: A brush-written manuscript in pothi format on the bright yellow Western-                style machine-made paper without a producer’s stamp. Written with very diluted ink. 3 fols. Size: 22.2                × 9 cm.                Palaeographic analysis: A highly experienced professional administrative scribe, relaxed semi-cursive                ductus. Minimized and occasionally dropped sidü strokes. Medial and final -r with strokes connected                into  one  due  to  the  speedwriting  dynamics.  Standard  diacritic  dots  without  qoyar  čeg  in  syllable-                ending positions.                 Commentary: Although not mentioned in this version, the text corresponds relatively closely (but not                entirely) to two manuscripts published by L. Qurčabaγatur in his collection of studies on the tradition                of worshipping the Thirteen Ataγ-a tngri by Qatagins in Ordos, but which is mentioned as provided by                W. Heissig, possibly as a xerocopy from European collections (Qan ataγ-a qan sutu erketü qormusta                tngri nar-un sudur and Ataγ-a tngri-yin sang orusibai, Qurčabaγatur 2012 II: 23–42). Another version                of the same text was published by W. Heissig (1996: 13–49) based on a manuscript brought by the                Chinese-Swedish Expedition of Sven Hedin from Inner Mongolia and kept in Stockholm (Ms.34.11.25                B),  which  he  compared  with  the  manuscript  brought  by  Ts.  Jamtsarano  (Ms. C  148,  described  by                Poppe 1932: 158–162).                 Translation:                [1r] Incense Offering of the Mighty Tngri-Gods                [1v] I make my offering and pray to you, my Mighty tngri-god                created by itself, without beginning,                                                          496                the Mighty Eternal Heaven in the front entrance .                I bow and pray to you in your permanent luminant nature,                which, if compared, has no equal.                                                                497                Etügün  Mother,  arisen  without  notifying  anyone,  ...  to  you,  universal  object  of  veneration,  I,  an                ordinary man of this lineage, [son] of this father, [born] in this year, of such an age, present a pure                   496  Emün-e egüden-tür “in the front entrance” supposedly refers to Tib. mdun bskyed “front visualisation” which                is  explained  by  Rasisereng  2011:  703  (emün-e  egüskekü-yi  bütügeged  takiqu  terigüten-i  üiledküi,  Tib.  mdun                bskyed bsgrub nas mchod pa sogs bya ba “offerings and other actions to be done after accomplishment of the                front visualisation”) in the following way: sitügen-i egüskekü. sitügči burqan-i urin jalaγad orusiγulqu. mutur                üjügülkü.  takiju  maγtan  üiledkü.  namančilal  terigüten-i  üiledkü.  dörben  čaγlasi  ügei-yi  bisilγaqu  terigüten-i                üiledkü-lüge jirγuγan bolai. “to generate the object of veneration, to invite the venerated buddha and to make                him present, to perform mudra gestures, to make offerings and praises, to make repentance and others”. Heissig                (1996: 20) translated literally as “An der Südlichen Tür”.                497  Dalai kiged ¦ bulγuldaγsan ta – this part of the sentence is unclear, unless another similar version helps to                clarify the meaning. Dalai “ocean, sea”, kiged converbum perfecti of ki- “to do” used also as connecting word                (“and”), bulγulda- is obviously a non-standard form which seems to be a misspelling of bulγaldu- (or bulqaldu-)                “to struggle, to contest” (a verb created by the reciprocal derivative suffix -ldu- from bulq-a/bulγ-a “enemy”,                “fight” > “hostile, rebellious”, Kara 2009: 49, Цэвэл 2021: 150 булха I, булха II, булхалдах). This part of the                sentence can be therefore understood as: “[Etügün mother,] you, who competed with the sea” (Dalai can be also                read  delei,  a  synonym  with delekei  “world,  universe”).  Derivation  from  bulγu-  “to  pull  out”  is  not  possible,                unless non-standard spelling is used. Qan ataγ-a qan sutu erketü qormusta tngri nar-un sudur given obviously as                a xerocopy of a manuscript by W. Heissig to L. Qurčabaγatur in 1986 has ülü medegüle egüdegsen etügen eke                dalai  kiged  bululduγsad  ta,  another  manuscript  provided  by  Heissig  to  Qurčabaγatur  has  ülü  medegülün                egüdügsen  etüge-yin  eke  Dalai  kiged  bulγulduγsan  ta  (manuscripts  edited  in  facsimile  and  edited  in  the                Mongolian  script  by  Qurčabaγatur  2012  II:  23–42).  Stockholm  manuscript  (Heissig  1996:  15)  has  Ülü                medegülün egüdügsen / Etügen eke-yin dalai kiged bolγalduγsan. ta (as mentioned in the note, the manuscript                has bolγaldugsen interpreted by Heissig as lit. bolγalduγsan ~ bolγaldaγsan) translated by Heissig (1996: 20)                “Entstanden ohne Wissen, der Du / Erschufst die Erdmutter und ihr Meer, ...” (“Arose without knowledge, you,                who  created  the  Earth  mother  and  her  sea,  ...).  This  well-supported  but  contextually  rather  problematic                translation (Did Ataγ-a tngri create Etügen Mother and why is she related to the sea?) cannot be used in the case                of the present manuscript, as bolγu/bulγu- cannot be the causative form of bol- “to become”.                                                             174","498                                                                       499                offering of one white strip , of three times nine times nine  [rolls] of silk, nine times nine white                strips, three times nine lamps, incense sticks and libation.                If a being [tiny] like an ant wants to make an offering and pray, I will pray and offer to you everything                granted by (or: appeared in ...) .... .                                              500                Keep my lice-infested head whole. [2y]                                                                                         501                I offer a pure offering praying that you will graciously preserve my endangered  life in peace and                health.                I  bow  praying  that  you,  manifesting  the  care 502  from  the  sovereign  tngri-gods,  will  be  pleased  to                separate me from all my sins and sufferings.                I bow and pray to you, who made the truth true, who bestows on me a wife lying on my chest, and an                abundance of sons and daughters lying at my feet,                I bow and pray to you, be pleased to lead me away from all death and suffering in the world, as far as I                have not achieved eternal life in this world.                I pray that the sweep-net of the tngri-gods above and the bond of the Etügün [mother] below [help us                to] get out of the death and sufferings. [2v]                                                           503                I pray be pleased to gracefully bestow protection ,                                   504                for the kölčin-demons , ada and čidkür-spirits are numerous.                and go and count the entrances of all people                under the sovereign heavens.                I pray that you exercise control over keeping away                tedious diseases and sufferings, for they are numerous,                and go and count the entrances of all people                under the powerful heavens.                I pray be pleased to pull us out [from danger]                 498  Jelm-e usually strips of paper or other materials attached to willow branches during sacrifice and offering                rituals.                499  Standardly, an auspicious number of gifts (particularly in tributary relations with rulers and the emperor) was                nine times nine, i.e. eighty-one.                500  Jad  [?]  inü  gegen  činadus-yuγan  činükü  –  this  part  is  unclear.  The reading of  jad  is uncertain  (jada  is  a                special stone-like object (bezoar) found in the gastrointestinal system of animals (according to Sumatiratna 2018:                711, No. 19395, also in the brain of fish and snakes, Tib. rdob char ’bebs > rdo char ’bebs) used for summoning                rain, wind, and thunder), but other readings are possible (jul instead of stand. jula “lamp”). Perhaps the pair jad                inü  is  a  mistake  of  the  copyist. Gegen  činadus  “bright outsiders/externals” is also  an uncommon collocation                (resembling gegen  jabsar,  Tib.  bar  snang  a  metaphor  for  “sky,  celestial  realms”,  but činadus usually  means                “enemies”).  The  word  činükü  causes  problems.  Ковалевский  1844:  2136  has  činükü  “биться,  метаться,                бушевать” with Tib. equivalent ’phrig pa (“to struggle, flutter; to throb, pulsate; to desire, covet” THL), which                seems to be absent from other dictionaries (činükü in БАМРС 2002 IV: 315 has a different meaning “щемить,                ломить, ныть, онеметь” (= činuqu in Ковалевский 1844: 2316; also МХДТТ 2008: 3003 činükü “минчүүрэн                өвлөх,  бадайрах,  хавдах”  and  Цэвэл  :  1186  činü-  “хавдах  сэлхрэх  буюу  хор  цугларан  багтан  ядах  мэт                минчүүрэн өвдөх, чинэрэх”, while the online version of МХИТТ proposes a different orthography for the same                word, čingkü). Ataγ-a tngri-yin sang orusibai provided to L. Qurčabaγatur by W. Heissig in 1986 has sirγuljin                metü amitan jalbarin kemebesü jiči minü gegen činadus-yuuγan čimekü jayaγaγsan büküi-ber čimayi jalbarin                ariγun takil takimui. (Qurčabaγatur 2012 II: 35) “If a being [tiny] like an ant wants to pray, I will pray and make                a pure offering to you by everything granted to me to adorn my bright exterior (?).” The meaning of this version                is equally uncertain. The Stockholm manuscript has širuγuljin metü amitan takin jalbarin kemebesü / jači minu                takil (Heissig explains that the reading gegen is equally possible) / činadus-yugan čini / jayaγsan büküi-ber čimai                / jalbarin ariγun [takil takimui]. (Heissig 1996: 15–16) translated by Heissig (1996: 20–21): “Wenn ich, der nur                wie eine  Anmeise  bin,  opfernd  bete,  /  Ist  doch  mein Opfer  für Dich, Dort  drüben, Auf  dass Du Gewährung                schenkst, Opfere ich Dir betend ein reines Opfer.”                501  Büčileküi, stand. büčelekü “to tie, to fasten (e.g., a hat ribbon)”, but here used rather with the meaning of                büčikü “to surround, to hem in”. Therefore, the basic term gegen činadus remains unexplained.                502  Qalaγu,  an  uncommon  substantive form  of qalaqu  in the  meaning “to  approach, to care,  to  look after, to                protect” (Ковалевский 1844: 787 qalaqu 2 “ухаживать около чего, ходить за кем, защищать кого”).                503  Qalan  is  used  as  anastrophe  at  the  beginning  of  the  verse  due  to  the  need  of  aliteration  (normally  qalan                should be placed at the end of the verse in front of qayiralan soyurqamu.                504  Kölčin demons causing diseases, arising from the souls of those who died at a young age (Birtalan 2001:                1005).                                                             175","for sufferings are numerous under the Eternal heaven.                May the sudden evil omens of several tens of thousands of rivers originating in the Milky Bright Way                are driven away and destroyed.                I make offerings to [the Three] jewels – the greatest and infinite of all the wonderful ones – and to you,                the Lord of earth with snow-white hair. May by the power of these offerings the white virtues of all of                us multiply and blossom.                Manggalaṃ.                 Transcription:                (The transcription is structured according to alliterated verses and meaning units.)                [1r] erketü tngri-yin¦ sang-un sudur¦ orušibai.                [1v] emün-e egüden-tür erketü möngke tngri.¦                egüskel ügei öbsüben egüdügsen¦                erketü tngri-yuγan čimayi jalbarin¦ takimui:                adalidqabasu üliger ügei¦                aqui gegen činartu-yuγan čimayi¦ jalbarin mörgümüi:                ülü medegülün¦ egüdügsen etügün eke. dalai kiged¦ bulγuldaγsan ta. eyimü yasutu¦ teyimü omuγ-tu                eyimü jil-tü¦ edü nasutu maγu bi kümün¦ yerüngküi-yin sitügen boluγči¦ ta nigen čaγan jelm-e γurban                yisü¦ yisün torγ-a. yisü yisün čaγan¦ jelm-e. γurban yisün jula küji¦ sačul kiged-i kemen ariγun takil¦                takimui.                sirγuljin metü amitan¦ takin jalbariqu kemebesü. jad [?] inü¦ gegen činadus-yuγan činükü¦ jayaγaγsan                büküi-ber čimayi¦ jalbarin ariγun takil takimui:¦                bögesütü terigün-i minü bütün¦ [2r] bolγ-a:                büčileküi amin-i minü¦ engke esen bolγan nigülesü kemen¦ jalbarin ariγun takil takimui.¦                qan tngres-eče qalaγu-bar¦ üjegülügči.                qamuγ kilinčes¦ joblang-ud-ača minü                qaγajaγulun¦ soyurqamu kemen jalbarin mörgümüi.¦                ünen-i ünen bolγan jayaγaγsan¦ öbür-tür kebtekü em-e. köl-dür¦ kebtekü köbegün keüked-i kedüi¦ elbeg                jayaγamui či kemen¦ jalbarin mörgümüi:                ene  yirtinčü-dür¦  möngke  jayaγan  ese  kürügsen-dür.¦  qamuγ  yirtinčü-yin  ükül¦  jobalang-ud-ača                jayilaγulun¦ soyurqamu či kemen jalbarin¦ mörgümüi.                deger-e tngri-yin¦ γubčiγur. dour-a etügün-ü¦ küliküi ada todqar qamuγ¦ ükül jobalang-ud-ača multulan¦                soyurq-a či kemen jalbarimui.¦ [2v]                qan tngri-yin dour-a                qamuγ¦ ulus-un egüden-i toγulan yabuqu-yin¦ tula.                qalan kölčin ada čedkür¦ elbeg-ün tula                qayiralan soyurqamu¦ či kemen jalbarimui.                erketü tengri-yin¦ dour-a ene büküi ulus-un                egüden-i¦ toγulun yabuqu-yin tula genüküi¦                emgeg jobalang elbeg-ün tula:¦                edeged qola bolγaqu či mede¦ kemen jalbarin mörgümüi:                beyeben¦ ülü oduγsan möngke tngri-yin¦ dour-a mön joblang elbeg-ün tula.¦ multulan soyurqamu či                kemen¦ jalbarimui.                sün gegen mörün¦ eke-tü kedün tüg tümen mörüs-ün¦ türgen yerv-a-yi qariγulun¦ ügei bolγaγad:                γayiqamsiγtu¦ qamuγ-ača ülemji bolγan¦ čaγlasi ügei erdeni kiged¦ čab čaγan üsütü γajarun¦ [3r] ejen                čimayi-yuγan takiγsan¦ küčün-iyer: ba bürün¦ čaγan buyan arbidtun¦ delgerekü boltuγai::¦                mangγ’alam-a.                  2.6.3. Msc. B 55/4-I: Incense Offering to the Five Tngri-Gods                 This text forms the first part of a collection of incense offerings. Additional parts of this manuscript                are included under the relevant categories.                Manuscript  description:  A  brush-written  manuscript  of  pothi  format  on  Russian  machine-made                                                             th                paper without producer stamps. Style of the late 19  century. 26 fols. Size: 17.8 × 7.8 cm.                                                             176","Comprehensive title of the manuscript:                [1r] The incense offering to the Five Gods (tngri), mör-yin sang, the purificatory incense offering, the                incense offering of Geser and other [texts].                [1r]  tabun  tengri-yin¦  sang.  mör-yin¦  sang.  ariγun¦  sang.  geser-ün¦  sang  terigüten-¦  ni  sudur¦                oru=ši=¦bai:: ::                 The  Offering  to the  Five  Gods  (tabun  tngri) is  opened  by  visualization  of  Vajrapāṇi  and  mentions                several  other  tngri-gods  with  particular  functions:  dayisun  tngri  Enemy  god(s),  naγču-yin  babang                Uncle (god) of the maternal side, amiyi-i tedkün bariγči tngri or amin-u tengri Life supporting god,                okin tngri goddess (female tngri), orui-yin tngri Supreme god, (lit. God dwelling on the top), küčütü                                                  505                erketen tngri mighty god(s) of power , kisig-ün tngri gods of good fortune, orun-u tengri gods of                places, jam-un tengri gods of paths, ečege-yin tengri paternal gods.                 Translation:                [1v] namo gürü radn-a dariy-a bi.                                                                                          506                Those who intend to make an incense offering to the Five Gods, the pure liberators,  shall burn in the                fire pure things, juniper and other [substances].                [2r] I bow to the lama, Buddha, and the Three Jewels.                In his mere self-existence, the Victorious, the Lord of Secrets Vajrapāṇi, with a bluish body, with one                face  and  two  arms  [rising]  from  the  black  trunk,  in  his  right  hand  lifting  a  thunderbolt  with  five                branches up to the skype, his left hand put  to his chest  in the threatening  gesture, [2v] his left leg                                                507                stretched out, in a standing position.                Pronounce: oṃ bazar amirita kungdalan                qan-a qan-a huuṃ bad::                oṃ sov-a wasita sarawan                darman sauv-a wasita                It obtained the quality of emptiness.                Prepare the cloud of offerings from the sphere of reality, purifying objects according to their proper                names originating from the foremost offering adornment, the real [offering items] and [those] with the                                      508                changeless wisdom form , according to your wish. [In this way] you will be able fully to please the                      509                guests  and the inhabitants of the three-thousand-fold world will be satisfied.                oṃ sarwa batd buru buru suru suru abirataya abiratay-a quu[ṃ]. bazar baγ‘-a qam.                Recite it three times.                If you pray, keeping in mind only the power of your intended devotion, the blessing of the Well-Gone                       510                Buddha , and the power of the sphere of Dharma,  [3v] there will certainly come an unobstructed                                                               511                benevolence.                [Then] you light the incense. [Say:]                Je, I invite to this place the assembly of the Lama, the protective deity and the Three Supreme [Jewels].                Whenever you are, be pleased to purify and to come here in mercy and compassion from [your] palace                in the sphere of Dharma.                                          512                I invite the fierce Enemy god.                Be pleased to come from the right collarbone. [4r]                              513                I invite babang -uncle of the maternal side.                  505  Or erke av-a küčütü (γučin) tengri “(thirty) mighty gods of immense power”.                506  Ariγun tonilγaγči, supposedly refers to Τib. khams gong ma gnyis “two higher celestial realms pure of the                kleśas of the desire realm”.                507  As an illustration to this appearance of the deity, see Meinert 2011: 274–282.                508  The real and imagined offerings (Mong. sedkil-iyer qubilγaγsan) are intended.                509  Gods, deities, and spirits summoned to and present at the offering ritual.                510  Sayibar ajiraγsan burqan, refers to sayibar oduγsan, Tib. bde bar gshegs pa, Skt. sugataḥ “the Well-Gone”,                an epithet of the Buddha.                511  Nom-un aγar, Tib. chos dbyings, Skt. dharmadhātu, “sphere of reality, totality of being”, the emptiness as the                real nature of all phenomena.                512  Dayisun tngri, Tib. dgra lha, ColMo. dalkha, enemy god, warrior spirit, god of war.                                                             177","Be pleased to come from the right armpit.                I invite the god – supporter of life.                Be pleased to come from the area of the heart.                I invite you, the particularly benevolent goddess,                Be pleased to come from the left armpit.                I invite you, the trustworthy supreme god.                Be pleased to come from the top of the head.                I invite to this place you, tremendously mighty gods of power (erketen tngri),                gods of good fortune (kisig-ün tngri),                gods of places (orun-u tngri) and further trustworthy and saviour [gods]                [4v] friendship-building gods (nökür üiledtügči tengri) as many as they are.                Be pleased to come with a gracious and joyful face.                Say three times: oṃ ā hūṃ                Je, I offer you the assembly of offering objects, perfect vows and sacrifices,                                                                                             515                            514                contemplated  by its very nature as [the emptiness of] the very pure inherent existence                and blessed through the hand gestures,                having filled [the assembly] with all that was in the three thousand worlds.                                                               516                [5r] I am offering to [my] well-deserved root master , protective deities and the Three Jewels clouds                of smoke from burned mixtures of excellent medicines, various types of trees, various gems and other                suitable items, including offerings [related] to all the senses, and the complete [selection of] goods                [immeasurable] as the sky.                I am offering [them] to the tremendously powerful Dharma protectors.                                                                                    517                                                                                                  518                Be pleased to completely accept them with pleasure and graciously provide  the common  and the                                        519                supreme accomplishments.  [5v]                I am offering [them] to you, the Five gods and your companions, [providing me] refuge, protection,                making friendly relations and delivering [from dangers], [mutually] as inseparable as the lotuses shade                each other.                I am offering [them] to you, gods born together.                I am offering [them] to all of you, tremendously mighty thirty powerful gods, gods of the good-fortune,                gods of places, gods of paths, friendship-making [6r] non-human bhūta-spirits.                                                                                      520                                                                             521                Graciously save, inseparably and eternally protect goods and kinsfolk  of mine and other people.                Gods of places, be pleased to protect [us] from the top of the head.                Enemy gods, be pleased to protect [us] from the right collar bone.                Gods of fathers, be pleased to protect [us] from the right armpit.                Goddesses, be pleased to protect [us] from the left armpit.                Life gods, be pleased to protect [us] from [6v] the centre of heart.                Friendship building gods, be pleased to protect [us] from above, from below and from all directions.                Give [us]  longevity, rise [our]  splendour.  Create  the life  happiness and the  authority.  Multiply  our                kinship. Pacify the unpleasant and the harmful. establish good fortune in the whole world and among                  513  Babang, in this form no lexicographically attested. Supposedly linked to the stand. babai, a respectful term of                address for a senior man, not necessarily a relative.                514  Diyan-ni bisalγaγsan, Tib. bsam gtan sgom pa “to meditate, to perform meditation practice”.                515  Nom-un  aγari  öberčilekü  diyan,  lit.  “contemplation  of  the  intrinsic  nature  of  the  sphere  of  reality,  i.e.                emptiness” (cf. Tib. rang bzhin stong pa nyid, Mong. öberčilen qoγusun činar), contemplating one’s own nature                as the sphere of reality.                516  Ijaγur-un  blam-a,  Tib. rtsa ba’i bla ma,  one’s master who confers empowerments, bestows teachings and                explains their meaning transmitted by the oral tradition; who bestows reading transmission.                517  Bütügekü, lit. “to produce, to create”.                518  Neyite-yin siD [> siddi],  Tib. thun mong gi dngos  grub, “common accomplishments, ordinary attainments                (siddhi)”.                519  Degedü siD [> siddi], Tib. mchog gi dngos grub “supreme accomplishment (siddhi)”.                520  Bodanar [> bodinar], Tib. ’byung po, Skt. bhūta, spirits, ghosts, living being mostly belonging to the prēta                realm, frequently representing malignant or evil forces.                521  Ijaγur ündüsü, Tib. rigs brgyud “beginning, origin” (Ковалевский 1844: 314), “family lineages, kinship”, the                community of family members and people related by close or distant blood relationship.                                                             178","522                its inhabitants.  Become our peace, joy, abundance and friend and fulfil [our] affairs. [7r] Do not                delay!                To you, Five Gods redeemers, born in the unity of body, speech and mind from the beginning to the                present day, I offer complete sacrifices equal to the sky according to my name and year of birth. I                entrust all my affairs and wishes to you.                Do not distance your heart while I worship you. Do not harden your ears while I call you. When we                beckon you, do not close your eyes.                By the time when we are remembering you, run to help without delay.                By the time when we speak, do not diminish your power.                By the time when we entrust you, do what we intend to do.                When we set out on a journey, become the one who precedes.                When we return, be the one who comes to meet.                In the dark, be a lamp.                When climbing in rocks [8r] be the stairs.                In war, be armour.                When crossing the sea, be the boat.                Remove  enemies,  eliyesün-demons,  523   diseases,  epidemics,  quarrels,  fights,  slander,  resentment,                curses,….                Redeemer Five gods, turn away in advance the enemy coming from the front.                Stop the enemy coming from behind.                Grind them to ashes [8v] and powder.                Make haste to exhaust and discomfit the enemies.                ki ki so so či o lharjilbai.                My jayaγači-creator-spirit, in daytime let assist me in activities for the benefit of myself and others, in                night-time protect me and save me from everything dangerous.                In particular, may you multiply the life, health, vital energy (kii mori), good fortune, glory, fame and                property adding to them again and again as when the moon is waxing.                                                                                                     524                In particular, may the wisdom of the three teachings become perfect, support the social order  and                the living beings and fulfil all the intended affairs.                ki ki so so či o [9v] lharčilbai.                                               525                By force of the mindful awareness  of manifold objects, may all who came among the guests of this                incense  offering  herald  auspiciousness,  [having  situated]  the  intrinsic  emptiness 526  to  the  place  of                emptiness, bazar muu,  [by the following words]:                                    527                May the auspiciousness of the blessings by Lama, Buddha, Dharma, and the monastic community be                present.                May the wisdom and virtue [10r] of the realization and scriptures  multiply.                                                                          528                May the vessel and contents, and every good occasion spread widely to the ten directions. May the                good fortune of myself and of the benefactors  be as firmly established as Mount Meru.                                                        529                May [10v] the amusement of the good fortune be present everywhere and forever.                oṃ maṇi padme hūṃ                 522  Saba sim-e, Tib. snod bcud, lit. “vessel and contents”.                523  Also eliye. Demons of illnesses (“Krankheitsgott”, Birtalan 2001: 978).                524  The term šasin (< Skt. śāsana) usually translated as “religion” is used here in the very general sense “social                order, society” to designate the whole complex of phenomena in which the Buddha’s teachings are manifested                including the government and administration.                525   Durtamal  uqaγan,  stand.  duratumal  uqaγan,  Tib.  dran  rig  “mindful  awareness”,  “clear/perspicuous                understanding”.                526  Öberčilekü nom-un aγar, Tib. rang bzhin stong pa nyid, emptiness of inherent existence.                527  Unclear. The word muu (with silbi after the first gedesü) has an added ring marker at the right side, which                might indicate deletion of the word.                528  Onul isil, stand. onlu esi and more frequently in the reverse order esi onul, Tib. lung rtogs, scriptures and                realization;  perception  of  the  Dharma  as  a  scriptural  teaching  and  its  realization  (frequently  used  for  the                ethicophilosophical scriptural tradition and the tantric practice).                529  Öglig(e)-yin  ejen,  Tib.  sbyin  bdag,  lit.  “lord  of  gifts”,  benefactor,  almsgiver,  donor  (to  the  monastic                community), here particularly the orderer(s) of the ritual.                                                             179","sarva manggalaṃ                qurui qurui qurui                 Transcription:                [1v]  namo  gürü  radn-a¦  dariy-a  bi::  ene¦  ariγun  tonilγaγči¦  tabun  tngri-dür¦  sang  takil  ergükü-yi¦                                                                         530                küsegsen-ber ariγun¦ edelel arača selten-i¦ γaltur tülin čebelejü: ¦ [2r] blam-a kiged burqan¦ γurban                erdeni-dür  mörgümüi¦  öber  imaγta  aγsan  nigen¦  tedüi-ber  ilaju  tegüs¦  nögčigsen  niγuča-yin¦  ejin                wačarwani-yin  beyen-ü¦  öngge  kökemdeg  qara¦  önggetei  ijaγurača  nigen¦  niγurtai  qoyar  muturtai¦                baraγun mutur-taγan tabun¦ salaγatu wačir-i degegsi¦ oγtarγui-dur daliγsan¦ jegün mutur-yian jirüken-¦                tegen janan jakiγsan¦ [2v] baraγun ölmei-yien¦ jigeküi-yin düri bayidal-tu¦ biy-e bosuγsan bolba::¦ oṃ                bazar amirita kungdalan¦ qan-a qan-a huuṃ bad::¦ oṃ  sov-a wasita sarawan¦  darman sauv-a wasita¦                kemen qoγusun činar-tu¦ bolbai:: qoγusun činarun¦ aγar-ača ariγudqaγči edlel¦ nuγud öber öberün¦ ner-                                                                      531                e-ü  angqan  takil-yin¦  čimeg-eče  boluγsan  bodatai¦  qubiralta  ügei  belge  belig-ün¦  [3r]  düri-tei  alin                küsegsen¦  takil-un  egülel-i  üiledtügsen-¦  eče  jočid  nuγud-yi¦  qočurlal  ügei  qangγaqu-yin¦  čidal                tegüldereküi-ber γurban¦ mingγan yertemčü-deki bükün-¦ tür degüürin bolbai::¦  oṃ  sarwa batd buru                buru¦  suru  suru  abirataya¦  abiratay-a  quu[ṃ].  bazar  baγ‘-a¦  qam.  γurba-tan  egülen  minü¦  sanaγsan                süsüg-ün  küčün¦  kiged  sayibar  ajiraγsan  burqan-u¦  adistelge  ba  nom-un  aγar-un¦  [3v]  küčün  tegüni                γaγča-i sanaju¦ jalbarabasu turqaqu tülberiltü¦ ügei  örüsiyekü ünen bui¦ küči egüüldemüi. je blam-a¦                idam  čiquγ  degedü  3-yin¦  čiγulγan-ni  orun  egüngdür¦  urin  jalan-a  qamiγ-a  či¦  orusiγsan  ariγudqan¦                nom-un aγari taki ordu¦ qarsi-yin doturača nigül[e]sčü¦ eneringgüiber egüngdür irin¦ soyurq-a:: doγsin                küčütü¦ dayisun tngri-i urin jalamui.¦ baraγun egem-eče irin soyurq-a::¦ [4r] naγču-yin babang-i urin                jalamui.¦  baraγun  suγuγ -ača  irin  soyurq-a::¦  amiyi-i  tedkün  bariγči  tngri-i¦  urin  jalamui.  jirüken-ü                                      532                orun.-ača¦ irin soyurq-a:: okin tngri¦ ongčilan örüsiyegči tani¦ urin jalamui. jegün suγuγ-¦ ača irin X::                orui-yin¦  tngri.  itegeltü  tani  urin¦  jalamui.  orui-yin  üjegüür-¦  eče  irin  X:: av-a  küčütü¦  erketen  tngri                kiged. kisig-ün¦ tngri. orun-u tengri terigüten¦ ba. itegeltü aburaltu tani¦ [4v] nökür üiledtügči tengri¦                yambar  činege  bui  bükün-e¦  orun  egüngdür  urin  jalamui.¦  taγalaltu  bayasuγulang-un¦  niγurbar  irin                soyurq-a::¦ oṃ ā hūṃ kemen 3.¦ je asur ariγun nom-un¦ aγari öberčilekü diyan-ni¦ bisalγaγsan mutur                tarini-¦ bar adislaγsan takil belig¦ tangγ’araγ tegüs ed ergül-ün¦ čiγulγan-ni γurban mingγan¦ yertemčü-                teki  bükün-yier¦  degüürin  tan-dur  ergümüü::¦  [5r]  sayin  em  modun-u  jüil.¦  erdeni-yin  jüil  terigüten¦                jokildaqu-yin  edelel-yi¦  nayiriγulju  tüligsen-ü  utaγan-¦  u  egülel  küsel  bügüde-yin¦  takil-i  oraγulju                                                                                                         533                oγtarγui-¦ luγ-a sača: bürin edlel egüni¦ ačitu ijaγur-un blam-a¦ idam čuquγ degedü¦ 3-tan-dur ergümüi::                av-a¦  küčütü  nom  sakiγulsun  ta=¦nuγud-dur  ergümüi::¦  bayasqulangγui-bar¦  taγalaju  degedü  kiged.                neyite-yin¦  [5v]  siD  bütügekü-yi  qočurlal¦  ügei  örüsiyen  soyurq-a::¦  lingquy-a  534   biy-e  luγ-a¦                següderčilekü qaγačal ügei¦ itegejü aburču nökürlen¦ üiledtügči tonilγaγči¦ tabun tngri nökür selte-¦ ten-                dür  ergümüü.  qamtu¦  nigen  törügsen  tengri  ta=¦nuγud-tur  ergümüi::  erke¦  av-a  küčütü  γučin  tengri¦                nuγud  kiged.  kisig-yin¦  tengri.  orun-u  tengri.  jam-un¦  tengri  terigüten  ba.  nökürlen¦  [6r]  üiledtügči                kümün busu¦ bodanar bügüde-dür ergümü::¦ bi terigüten kümün edelel¦ ijaγur üngdesü-yi¦ aribadqaju                qaγačal¦ ügei möngketü sakin¦ aburču örüsiy-e:: orunu¦ tengri. orui-yin üjegüür-¦ eče sakin soyurq-a::                dayisun¦ tengri baraγun egem-eče¦ sakin X. ečege-yin tengri¦ baraγun suγu-ača sakin X::¦ okin tengri                jegün  suγu-ača¦  sakin  X::  amin-u  tengri¦  [6v]  jirüken-ü  töb-eče  sakin  oru=¦siy-a::  tani  nökür-i                üiled=¦tügči  tengri  nuγud  ber¦  degere  dour-a  jüg  jabsar¦  bükün-eče  sakin  örüsiy-e::¦  nasu-i  urtudq-a                čoγ-i¦ delgeregül. nasu buyan erke¦ küči-i egüskejü ijaγur¦ üngdesü učaral-i delgerigülün¦ jokiy-a:: ülü                taγalaγči¦ šidar könügegčid-i masi¦ amurliγulqu böged. sab¦ sim-e bükün-tür buyan kisig-i¦ toγtaγaju                amur jirγalang čoγtu¦ [7r] bürin edlel-tür qani nökür¦ bolju üiles-i bütüge. büü¦ alγuurlaγtun:: terigülesi¦                ügei-eče edügekürtel-e biy-e¦ kele sedkil luγ-a qamtu¦ nigen törügsen tonilaγči¦ tabun tengri-ten nuγud-                tur¦ öberün ner-e jil-yi  oraγulju¦  kümün  ber  oγtarγui luγ-a¦  sača::  bürin  tegüs takil-i¦ ergüjü.  qamuγ                kereg küsel-i¦ daγaDqan öčimüi:: sitüküi-¦ yin čaγtu jirükeben büü¦ qoludq-a. daγudaqu-yin¦ [7v] čaγtu                                                                                                         536                                                                                    535                sonuraban büü¦ qataγudq-a. dallaqui-yin¦ čaγtu nidü-ben büü¦ anii. duridtaqu -yin¦ čaγtu güidelben                 530  Supposedly instead of čeberlejü.                531  Written actually as subirlta.                532  Instead of the stand. suγu “armpit”.                533  Stand. oruγulju.                534  Stand. lingqv-a                535  Supposedly stand. duradqaqu.                                                             180","537                                       538                büü¦ uduγ-a.  duugiraqui -yin¦ čaγtu küčeben büü¦ baγuraγul. daγaDqaqui-yin¦ čaγtu üiles nuγud-i¦                sedkilčilen bütüge.¦ činaγsi odqu-du jakiγul¦ bol-a. inaγsi irekü-tü¦ uγtaγul bol-a. qarangqui-¦ tu jula bol.                qadangdu¦ [8r] abiraqu-tu šatu bol-a.¦ dayin-tu oruqu-tu quyaγ¦ bol-a. dalai γatalqu-tu¦ ongγuča bol-a.                dayisun¦ eliyesün. ebedčin. taqul.¦ kerügül. temečel kele am¦ kiged. qara sanaγ-a. qariyal¦ tuukiruγ-a                                                                                                         539                jüil-yi¦ usudq-a. tonilaγči¦ tabun tengri ta nuγud¦ ber uridaqu dayisun-ni¦ uridaača ni bučaγ-a::¦ qoyitu                                                                                           540                irikü  dayisun-yi¦  tasul::  edenar-i  ünesün¦  [8v]  toburγ-a  bolγ-a::  dayisun¦  alyangqui -yi  dileküi-yin¦                üiles-i türgen bütügekü-¦ tür jokiy-a:: ki ki so¦ so či o lharjilbai::¦ minü jayaγ[a]či tngri ta¦ nuγud namai-                yi öber¦ busu-yin tus üiledkü-¦ tür edürün čaγtu¦ qarγaljaju:: söni-yin¦ čaγtu manaju ayul bükün-¦ eče                türgen  abur-a::¦  ilangγuy-a  teyimü  neris¦  jiltei  kümün  minü  amai¦  [9r]  biye  erketen  kii  mori¦  kisig                buyan čoγ jalii¦ iruγuv-a  aldar bürin¦ edelel jüil-i sineyin¦ sar-a metü urida uridača¦ nemen nemen                                      541                delgerigülejü¦  örüsiy-e::  ilangγuy-a¦  γurban  surtaγal-un  erdem¦  tegülderčü  šajin  amitan-ni¦  tusalaqui                kiged. yaγuu¦ sanaγsan üiles-i bütügejü¦ öljei qutuγ türgen-e¦ orusiqu boltuγai::¦ ki ki so so či o¦ [9v]                lharčilbai:: eldüb¦ jüil-ün durtamal uqaγan-u¦ küčün-ber. jalaγsan¦ sang-un jočid-tur¦ oruγsan bügüde                öber¦ čilekü nom-un aγari¦ qoγusun činarun¦ orundur bazar muu¦ öljei qutuγ egülekü¦ inü. blam-a kiged                burqan¦  nom  bursang  quwaraγ-¦  ud-un  adistad-un¦  öljei  qutuγ  orusiqu¦  boltuγai::  onul  isil-ün¦  [10r]                erdem nom bügüde¦ aribajiγad. sab¦ sim. sayin učiral¦ bügüde arban jüg-¦ tür masi delgeriged¦ bi kiged                                                                                         542                öglig-yin¦ ejen-üd narun¦ nasu buyan sümbür¦ aγula metü törü¦ batudtaγad::¦ qotal  čiγulγan¦ dayaγar                möngketü¦  öljei  qutuγ-yin¦  [10v]  čenggel  orušiqu¦  boltuγai::  ::  ::¦  oṃ  ma  ni¦  bad  mii  huuṃ::¦                sarwamangγ’alam::¦ qurui qurui qurui::                                                    Figure  10:  Sanj,  the  last  lama  living  in  Uliast  valley,  Üyench  sum,  Khovd  aimag,  chapter  1.9.2.                (Ondřej Srba, 2014)                   536  Supposedly stand. güyüdel-iyen.                537  Supposedly stand. udaγaqu.                538  Supposedly stand. douγarqu.                539  Unclear, no lexicographically attested equivalent with a fitting meaning.                540  Unclear, perhaps instead of aljiyaqui.                541  Stand. iraγu.                542  Stand. qotala.                                                             181","2.7. Ritual Texts for Hunting                 Ritual  texts  and  manuals  to  be  used  before  a  hunting  trip  form  a  relatively  limited  group  of  texts                preserved in multiple copies, a circumstance testifying to the very frequent use of this genre certainly                not limited to lamas or shamans but accessible to the hunters themselves. Bawden 1968/1994: 161–                168  presented  the  genre  of  hunting  ritual  texts  as  shamanic  in  their  origin,  but  to  various  degrees                influenced  by  the  Buddhist  terminology.  In  our  understanding,  this  form  of  text  was  considered  a                methodical means of invoking the favour of the master spirits of the land, who are responsible for the                wild beasts. At the same time, the hunter must responsibly approach the hunt as an action that violates                the property rights of the land master spirits, since wild beasts are considered the property of these                spirits.  In  this  still-surviving  traditional  understanding,  only  those  who  are  too  poor  to  be  able  to                support  themselves  without  hunting  are  authorized  to  hunt  wild  animals  (apart  from  predators,                especially wolves, which directly threaten livestock as human property). If a hunter becomes rich and                thus can acquire and breed sufficient livestock, he should not continue to hunt, as this would express                ingratitude to the blessings bestowed by the land master spirits.                      In this sense, the hunting ritual texts fully correspond to the overall complexity of Mongolian                thinking, and hence it is not possible to clearly attribute their origin to any single tradition. A slightly                different concept formed the background to regular large-scale hunts organized by rulers or military                chieftains, which meant a certain form of preparation for combat actions. Similar to the land master                spirits, even human rulers were considered as authorized to make decisions about the use of natural                resources on the territories entrusted to them (Srba 2020). In special cases, the Altai Uriankhai would                perform epic storytelling and praises of Altai (Altain magtaal), while all Oirat groups would sing the                long  songs  (urtiin  duu)  on  a  relevant  subject  prior  to  departing  to  a  hunting  trip  (Баасанхүү  \&                Батмөнх 2011: 167–171).                      Although the local master spirits are considered responsible for the wild beasts of the area, the                ritual texts refer to a general lord of wild beasts (görügesün-ü ejen) or spirit of wild beasts (görügesün-                ü tngri) named Manaqan (written in various forms, partially due to the process of the name of this                deity falling into oblivion), sometimes with the epithet “white” (čaγan) (Birtalan 2001: 1008, Bawden                1968/1994: 168–177).                      According to my experience from current field research (summer 2022), herders know about the                existence of a ritual to ensure good hunting results and believe in its effectiveness, although there is                currently no specialist available in the specific locality who would be able to perform such a ritual.                                                                                                       543                      The  hunting  ritual  texts  have  been  edited  among  others  by  Damdinsürüng  1959:  122–124,                Rintchen  1959: 38–49,  Sárközi 1972,  Rintchen  1975:  59–60  (Manaxan  tenggeriyin  sang orošiboi),                Цолоо 1999: 76–89, Joriγtu, Badai \& Γangbolud 2013: 169–182, Γaldan 2013: 128–131.                      All  the  following  edited  manuscripts  belong  to  sub-group  three  according  to  Bawden’s                classification  (Bawden  1968/1994:  194–200),  i.e.,  incense  offering  texts  ascribing  their  origin  to                Padmasambhava  (for  other  ritual  texts  referring  to  Padmasambhava  see  Heissig  1987,  mention  of                hunting rituals on p. 165), only the manuscript Msc. D 25 includes a version of the Magic Formula for                the  Gun  (published  by  Rintchen  1959:  38–40,  translated  by  Bawden  1968/1994:  180–182  and                classified by him as group two).                  2.7.1. Msc. D 25: Incense Offering of the Saddle-Thongs                 Manuscript description: A combined manuscript with calamus (fol. 1v–7r) and brush (7r–8v). Paper:                supposedly early machine-made paper (external appearance resembling handmade paper, but no traces                of pontuseaux, vergeures and chaînettes are visible. Pothi-like format. 8 fols. (incomplete). Size: 21.4                                                                                                          th                × 8.3 cm. Both the calamus- and brush-written parts are highly professional. Second part of the 19                century.                Palaeographic analysis: Calamus written part – 1.A. aru-yin titim. 2.A. linear flow. 3.B. sidü tilted up.                4.1D. silbi deflected. 4.2. initial y-j distinguished (y- with a slight hook, j- linear straight stroke). 4.3.                erbeljin  silbi  single-stroke.  5.C.  slightly  constricted.  7.1.  undistinguished  hook-launched  č-shaped                  543  Fieldwork among the Altai Uriankhai, Bulgan sum, Bayan-Ölgii aimag.                                                             182","medial  č/j.  8.1.  course  of  numu  stroke  with  the  centre  of  gravity  shifted  downwards  -  part  of  the                overall archaizing tendency. 8.2. initial q/γ- with a fully evolved coronet placed to the right of the base                axis. 8.3.B. 10.B. triangular but not flattened form of initial d/t-. 11.C. medial -d/t-: special decorative                curved shape. 13.Ad. with a bold opening and thin sharp ending. 14.1.F. archaizing form. 14.2.C. form                running upwards and ended with a bend downwards (parallelly to the form of čačulγ-a). 15. medial -l-:                eber  short  and  elegantly  curved  (archaizing  feature).  Hook-terminated  medial  m.  16.C.  relatively                frequent syllable-ending and reading supportive diacritics. 17.A. 18.B.7.                Brush-written part – 13.Bh. 16.C. relatively frequent syllable-ending and reading supportive diacritics.                Dot above genitive -u/-ü and dative-locative -i after -n.                 Translation:                [1r] Namo guru. Incense Offering of the Saddle-Thongs.                For four saddle-thongs, light four lamps and four incense-sticks and make one incense offering. With                                              544                the saddle-thongs, tie a shin bone.  Recite this three times. Oṃ swasti sidam siri. May the fortune of                long life be assured.                This  is  a  sutra  of  how  in  ancient  times Master  Padmasambhava  made  an  offering  to  the  thongs  –                similar  to  various  kinds  of  flowers  –  of  the  precious  golden  [2r]  saddle  of  the  honoured  king                cakravartin.                Purifying  your  sinful  impure  ignorance,  I  make  a  purifying  offering  to  the  eight  saddle-thongs                belonging to this saddle.                May your sinful impure ignorance and obstacles be eliminated.                May your saddle-thongs that have removed themselves [2v] proceed and enter [the saddle].                                                   545                May your auspicious favour, like musk , stick with me.                May your incidental hindrances be eliminated.                May your earthly auspicious favour remain at this place. Qurui.                While I am lighting a bright lamp, please keep [us] far from the danger of fire.                While I am making an offering as an innocent mind, be pleased to fulfil my necessary affairs. [3r]                                                                                                  546                My holy saddle-thongs, bringing us on the plentiful quarry of everything that will be named.                I make a purifying offering with a true mind, burning fragrant incense sticks, juniper and artemisia.                Give profit to all people, you my holy saddle-thongs.                May that which was lost come indeed. [3v]                May the auspicious favour always follow me.                I make a purifying offering with a desirous mind, lighting incense-sticks and lamps.                You who make all people gain what they desire.                You, my precious great holy saddle-thong, who leads us to a huge heavy quarry.                You, my saddle-thongs, which have departed to others, may you proceed back. [4r]                May your complete great quarry be settled here. Qurui.                I am preparing to light fine lamps, incense-sticks, juniper and artemisia, and present the fat.                My escaped saddle-thongs, may you come back.                May we run into the uncountably great quarry. Qurui.                You who provide the quarry on the journey and on the hunt.                You who make the gilded saddle firm. [4v]                                                             547                You who make the geldings piled high [by quarry].                           548                You, my ten  great holy saddle-thongs, I make an offering of the pure smoke.                I beg for your auspicious favour. be pleased to care [of me].                Watch my hands when I shoot.                Watch my face when I cut.                 544  Qontu šaγantu čimüge shin bone with thigh meat.                545  Jaγar, Tib. gla rtsi “musk”.                546  Kelekü  bügüden-yi  “everything  which  will  be  said”  is  the  most  plausible  interpretation,  but  not  entirely                certain. Do. Γaldan explains külküi bügüdeyigi in the Clear script manuscript he edited as a pair word, where                külküi is a Tibetan word meaning “all”.                547  Here we take over the translation by Bawden (1994: 196), who interpreted the word as dobčuγ (here: dobčaγ)                “hill, hillock, monticule”, but the meaning is not perfectly clear.                548  The copyist obviously misinterpreted the original arbin “plentiful” as arban “ten”.                                                             183","549                Black-tailed gazelle with protuberant  horns, tie to the right saddle-pack.                Fox and wolf with protruding ears [5r] pile, tie to the left saddle-pack.                Wild sheep with white mouth, tie to the right saddle-pack.                Severed head of wild ram with curled horns, tie with the saddle-thongs.                Mongolian gazelle with protruding thin ears, tie to the right saddle-pack.                Wild horse and wild ass, load to the right saddle-pack.                Maral deer with big fat withers, tie to the right saddle-pack.                Let us run into a stag with bulky attire sticking out, to load it as a balance.                With the yellow cud from the ankle-bones,                with the grey cud from the heels, [5v]                make the eight saddle-thongs bloody,                make the narrow saddle-thongs fatty,                make the [lower] skirts cuddy.                My we run into quarry as great as if it was                from under the soles of those ahead,                from under the skirts of those behind.                My holy saddle-thongs, I beg your auspicious favour. [6r]                                            550                Deal favourably with the rulers,                Let them find all the great quarry.                Deal gently with the noble persons,                Let them find the quarry [as big] as the lake and the sea.                You my benevolent great holy saddle thongs, I make a pure offering to you.                May the abundant great auspicious favour be assured.                Be pleased to introduce me on the great white path established by Master Padmasambhava [6v] and                give [me] your auspicious favour.                End of the Sutra of offerings to the saddle-thongs. Manggalaṃ.                 Oṃ ā hung oom bajar amiirada kundali qana qana qung bad.                öm sobav-a sudani saraqa daram sobav-a sudun qana.                May it become in the manner of emptiness! In the sphere of reality, the lord of offering issues [7r]                                       551                from the original location.                The tantra of the gun will be accomplished, according to the sayings of Mañjuśrī and Yamāntaka. May                Mañjuśrī and Yamāntaka be pleased to taste this pure offering. I offer a pure offering.                I offer a pure offering to Avalokiteśvara and other buddhas cleansing impurities. [7v]                I offer a pure offering to the greatly powerful Vajrapāṇi and buddhas from the assembly of yakṣas.                I offer a pure offering to Mañjuśrī and Yamāntaka and other lords of suppressors of all enemies.                Its body is like body of a lion,                Its voice is like voice of a dragon,                           552                Its medicine  is like nectar of Mañjuśrī,                Its arrows are like the stars of heaven,                Its knives are like the claws of garuḍa, [8r]                Its axe is like a dragon’s lightning,                                        553                Its ramrod is like a doctor’s  medicine to cleanse impurities,                Its stock is like a strong lion that seizes all the animals in its power.                 549  Sirger, stand. sereger “protruding, protuberant, outstanding horns, horns sticking upwards” (сэргэр эвэртэй                яамаа “коза с торчащими вверх рогами” БАМРС 2001 III: 159).                550  The unclear verb üjigel/öčigel is interpreted here as üjegül according to Rintchen 1959: 47, but it can be also                understood as the causative from öči- “to say, testify” (öčigül-) “Give a favourable answer to rulers, ... give a                favourable answer to nobles ...”.                551  Ündüsün γajar delekei var. translation “from the earth of the tantra”.                552  Unclear, the word is partially smudged, but no other suitable reading is available. Em-e is the standard form                for “woman”, but another possibility (confirmed a few sentences later) is that em-e is a non-standard form of em                “medicament”.                553  Otuči  can  refer  to  a  doctor  of  traditional  Tibeto-Mongolian  medicine  or  (particularly  as  otuči  burqan)  to                Bhaiṣajyaguru (Tib. sangs rgyas sman bla).                                                             184","If any impurities occur to those [abovementioned objects], I will offer incense sticks and other various                types of medicine. Oṃ ā hung.                My Manayaqan with gold coloured silver body, [8v]                my Manayaqan, lord of ten thousand animals,                my Manayaqan, lord bestowing bountiful gifts on all,                                                                   554                Be pleased to give [me] animals walking without a bridle,  with a lame gait.                                                                                                556                Be pleased to give [me] well-grazed  animals with a lazy gait [grazing] without mediator .                                                555                Be pleased to taste from my offering and libation [accompanying] this supplication.                If you accept [my plea] [give me an animal] with a head so big that it cannot fit into the pot,                                                       557                [with horns which will not pass] the door ...                 Transcription:                [1v] namo  guru-yin γanjuγ-a-i¦ takiqui  inü:  dörben γangjuγ-a-¦  tu 4  jula  4  küji  sitaγaju¦  nigen sang                talibaγad: qongtu¦ šaγantu čimüge-yi γangjuγul=¦γul-un egüni-i γurban-ta ögülegde=¦küi: oṃ sawasti                sidam:¦ siri nasun qutuγ toγtutuγai¦ erte čaγ-a-dur badm-a sambav-a¦ baγsi ereketü čaγ’awda-un¦ qaγan-                u erdini-tü altan¦ [2r] em[e]gel-ün eldeb jüil-ün¦ čečeg metü γangjuγ-a-i takiγsan¦ sudur ene bui gegen                odun-u¦ edür-tür keregtü yabudal-un¦ tula: gem-e-tü bujar¦ budungγui-yi činü arilγaju¦ ene em[e]gel-üd-                ün¦ qaraγ[a]tu  nayim[a]n γangjuγ-a-i¦ ariγul[a]n takimui bi:: gem-tü¦ bujar budungγui tüidker¦ činü                             558                ariltuγai:  jayilaγsan¦  [2v]  γangjuγ-a  činü  jalaran  irejü¦  orutuγai  jaγar  metü  kisig¦  qutuγ  činü  nada                toγtuγai:¦  jabsar-un  tüidker  <činü>  ariltuγai::¦  čambutib-un  kisig  qutuγ¦  činü  ende  toγtuγai::  qurui::¦                gerel-tü jula sitaγaqui-tur¦ γal-tu maγui ayul-ača qola¦ bolγuqui či gem-e ügei¦ sedkil-iyer ariγul[a]n                takiqui-¦ tur keregtü yabudal-i minü¦ [3r] bütügen soyuraq-a:: kelekü¦ bügüden-yi olan olja si[r]γulγan-¦                tur  učiraγulqui  ongγun  γangjuγ-a¦  minü  či  ünür-tü  küji  arača¦  agi  šitaγaju  ünen  kü  sedkil-¦  iyer                ariγul[a]n  takinam  bi  ürgül=¦jide  olan  olja  si[r]γulγan-tur¦  učir[a]γulaqui  ulus  bügüde  sö 559 ¦  olja-tu                bolγaqui  či  ongγun¦  γanjuγ-a  minü či:  ügei¦  boluγsan  ünen-iyer  iretügei¦  [3v]  ürgüljide  kesig  qutuγ                nada¦  toγtatuγai::  küji  jula¦  sitaγaju  küsküi  sedkil-iyer¦  ariγul[a]n  takinam  bi  kümün¦  bügüde-tür                küsgülkü metü¦ bolγaqui či: kündü yeke olja¦ sirγulγan-tur or[u]γulaqui¦ či ünetü yeke ongγun γanjuγ-a¦                minü či: kümün-tür jayilaju¦ oduγsan γanjuγ-a minü či¦ jalaraju iretügei: köbčin¦ [4r] yeketen olja qutuγ                činü¦  nada  toγtatuγai:  qurui  X¦  torγan  jula  küji  arča  agi¦  sitaγaju  tosu  ögkü-yi  geskenem-e¦  bi                dutaγaγsan γanuγ-a minü¦ iretügei toγ-a tomsi  ügei¦ yeke olja sirγulγan-tur¦ učiraqu boltuγai:: qurui                                                         560                X¦  ayan  aba-tur  olja  sirγulγan¦  jayaγaqui  či  alta-tu  quyaγ-¦  i  batu  bolγaqui  či  aγtan¦  [4v]  mori-yi                dobačaγ bolγaqui či¦ arban yeke ongγun γanjuγ-a¦ minü či ariγun sang-un¦ takil-iyar takinam-a bi arban                yeke¦ kisig qutuγ-yi činü γuyinam¦ bi: asaraju öggün soyuraq-a::¦ qarabuqu-tu minü γar-a¦ deger-e bolγ-                a  čabč[i]qu-tu  minü¦  čir[a]i  degere  bolaγ-a  sirger  eber-¦  tü  uqunayi  jöb  böngtürge¦  serete 561  čiketü                ünege činv-a-yi¦ [5r] buruγu böngtürge: ama¦ čaγan ariγali jöb böngtürge¦ atuγur ebiretü uγulja¦ toluγai-                yi siluγulγan¦ γangjuγuluγul derečiger čaγan¦ jegere-yi jöb böngtürege taki¦ qula[n]-yi jöb tegnegül[e]n                ačiγul:¦ dalang yeketü marli jöb¦ böngtüregge: dereger eberetü¦ buγu-yi tegnege bolγ[a]n ačiγul¦ siγa[i]-                ača šara sebesütü¦ [5v] borban-ača boru sebesütü¦ nayiman γanjuγ-a čisutu narin¦ γanjuγ-a-yi  tosutu                    554  Versions  published  by  Rintchen  1959  include  loosely  related  passages  giving  both  qajaγar  ügei  “without                bridle” (Rintchen 1959: 43) and kijaγar ügei “without limits” (Rintchen 1959: 45).                555  Jujang  is  unclear,  but  supposedly  an  uncommon  form  of  jujaγan  “thick,  strong”  or  jojig  >  stand.  jojiγ                “walking alone, apart from others, in a solitary way”.                556  Juuči, supposedly identical with stand. jaγuči “mediator, intermediary”, in this context referring probably to a                shepherd. Rintchen 1959: 43 has jaγuči ügei öčig-tü görügesün-i öggün soyurq-a translated by Bawden 1994:                186  (according  to  a  suggestion  by  B.  Rintchen)  “Deign  to  give  me,  ...,  the  beasts  which  submit  without  an                intermediary.”                557  The  translation  of  the  passage  continuing  on  the  lost  leaf  is  supplemented  on  the  basis  of  the  version                published by Rintchen (1959: 42–43) jöb gekü bögesü toγun-du ülü baγtaqu toluγayitu, egüdün-dü ülü baγtaqu                ebertü görügesün-i öggün soyurq-a.                558  Stand. qariyatu.                559  Supposedly a mistaken opening of an unfinished word.                560  Written tömsi.                561  Instead of serteger. The copyist was obviously uncertain about the right form, as he closed the word by both a                numu (-i? or -ü?) and segül (-e). It is uncertain which vowel was actually intended.                                                             185","562                nabturatu=¦kei : qormai-yi sebesütü¦ bolγ-a:: uradu kümün-i olan¦ dörv-e-eče qoyidu kümün-i¦ qormai                dour-ača teyimü yeke¦ olja omuγ sirγulγan-tur¦ učir[a]γulqu boltuγai::¦ ongγun γanjuγ-a minü kesig¦                qutuγ  činü  γuyinam-a  qan¦  [6r]  kümün-tür  qal[a]γun-bar¦  üjigel 563 :  qamuγ  yeke  olja¦  siraγulγan-tur                učiraγul::¦  noyan  kümün-tür  nomuqan-iyar¦  üjigül 564  naγur  Dalai  metü¦  olja  siraγulγan-tur  učiraqu¦                boltuγai::  ačitu  yeke¦  ongγun  γanjuγ-a  minü  či:¦  ariγun  takil-iyar  takinam-a¦  bi  bayan  <yeke>  kisig                qutuγ  nada¦  toγtatuγai::  badm-a¦  [6v]  sambav-a  baγsi-yin  bayiγuluγsan¦  yeke  čaγ[a]n  mör-tür                učir[a]γulju¦ yeke kisig qutuγ-iyan öggün¦ soyurq-a:: γanjuγ-a takiqui¦ sudur-a tegüsbe mang’alam-a::¦                oṃ  ā  hung  oom  bajar  amiirada¦  kundali  qana  qana  qung  bad:¦  oom  sobav-a  sudani  saraqa¦  daram                sobav-a sudun qana¦ qoγusu[n]kü boltuγai: qoγusun¦ aγar-tur takil-un ejen¦ [7r] ündüsün γajar delekei-¦                eče γarmui: buu-u ündüsün¦ manzusiri yamandaγ-a-yin jarliγ-¦ ača [The next passage is written in a                different  style  using  Chinese  brush]  bütümüi.  manzusiri¦  yamandaγ-a  ene  ariγun¦  takil-i  amsan                soyuraq-a¦ ariγun takil takimui¦ qongsim bodisung¦ terigüten kiri nuγud-i¦ arilγaγči burqan nuγud-¦ tur                ariγun takil takimui.¦ [7v] yeke küčütü wačirbani terigüten¦ yag[s]is-ün čiγulγan-u burqan¦ nuγud-tur                ariγun takil X¦ manzusiri yamandaγ-a terigüten¦ qamuγ dayisun-ni daruγčid-un¦ ejed-tür ariγun X biy-e                inü¦ arsalan-u biy-e metü daγun inü¦ luu-yin daγun metü em-e inü¦ manjusiri-yin rasiyan metü sumu¦                inü oγturγui-yin odun metü¦ mesi inü g’aradai kimusun metü¦ [8r] balta inü luu čakilaγan¦ metü sümbe                inü  kiri  nuγud-i¦  arilγaγči  otuči-yin  em-e  metü¦  qui  inü  qamuγ  görügesün-i¦  öber-ün  erekedür-eyen                bariγči¦ böke arsalan-dur adali bolai¦ tedeger terigüten bujarlan¦ budangγurbasu küji terigüten¦ eldeb                jüil  em-e-eyer  ariγun¦  takil takimui.  oṃ  ā  hung¦  altan öngge-tü mönggün  biy-e-tü¦  [8v]  manayaqan                minü tüg tümen görüg[e]sün-ü¦ ejen manayaqan minü qamuγ¦ görüg[e]sün-ü ejen qamuγ bügüde-dür¦                öglig  öggügči-yin  ejen  maniyaqan¦  minü  qajaγar  ügei  yabuγči¦  qajaγai  yabudal-tu  görüg[e]sün-yin¦                öggün  soyuraq-a  juuči  ügei¦  jalaqai  yabudal-tu  jujang  [?]¦  görüg[e]sün-yin  öggün  soyuraq-a¦  ene                öčigsen öčig takil sačuli¦ minü amsan soyuraq-a jöb¦ geküle toγuγan-tu ülü¦ baγtaqu toluγai-tu egüden-                dü¦ [Final pages of the manuscript lost]                  2.7.2. Msc. D 111: Offering to the Saddle-Thongs                 Manuscript  description: A brush-written manuscript on Chinese paper folded in two layers to the                pothi-oriented concertina format. 3 fols. Size: 15.8 × 8.4 cm.                Less  experienced  but  obviously  professional  scribe  from  the  administrative  service.  The  style                                                               th                generally  corresponds to the second third of the 19  century: particularly the -y- shaped medial -j-                (distinguished from č). Syllable-ending and reading supportive diacritics.                 Translation:                [1r] Offering to the Saddle-Thongs.                                                                565                [Prepare] 4 lamps, 4 incense sticks, 4 food offerings,  4 [pieces] of musk grass (?),                                                                                          566                (sheep) tail, shin bone with thigh meat, wild barley (Hordeum brevisubulatum)                ...                 [1v] Oṃ sosti sidam širi. May the fortune of long life be assured.                This  is  a  sutra  of  how  in  ancient  times Master  Padmasambhava  made  an  offering  to  the  thongs  –                similar to multifarious flowers – of the golden saddle of the esteemed king cakravartin.                Due to necessary affairs in the on a day of the bright star , I make a purifying offering to the eight                                                                    567                thongs needed for this exquisite saddle, cleansing your harmful defilement and obscuration. [2r]                 562  Instead of stand. nabtarqai.                563  Or öčigel.                564  Or öčigül.                565  Salsai, stand. šalsai, Tib. zhal zas, food offering, usually in form of torma.                566  Küdür, unclear, might correspond to küdür-ün jiγar (küderi-yin jiγar, Tib. gla ba’i rtsi “musk of the musk                deer”, Sumatiratna 2018: 214, No. 5821) or küderi-yin jiγar ebesün (Tib. gla rtsi, musk grass, Sumatiratna 2018:                214, No. 5822).                567  According to the note by Do. Γaldan 2013: 131, No. 3 it refers to a day of sheep (the day appropriate for                performing this sort of ritual). Or merely a metaphor meaning “on a sunny day”.                                                             186","May your harmful impurities, defilements, and obscuration be removed.                I make a purifying offering to Manaqan, [representing] the command.                May the blood on my bow-case be purified. You, Manaqan, previously providing me with thirty or                fourty, be pleased to gift [me again with quarry].                May  the  blood  on  my  saddle-thongs  be  purified.  I  make  a  purifying  offering  to  you,  Manaqan,                previously providing me with thirty or fourty. [2v]                I make a purifying offering to Manaqan, quickly leading in the right direction.                                                          568                I make a purifying offering to Manaqan, to bow  to the blessing.                If you consider what I have said to be appropriate, be pleased to bestow an animal with a head [so                large] that it cannot fit into a pot, with horns so large that it cannot fit in a door.                Be pleased to give [some] from [your] sniffing foxes.                Be pleased to give [some] from [your] fast white gazelles. [3r]                My generous Manaqan, be pleased to gift me [with quarry] promptly.                Establish quiescent sea and peaceful land.                 Offer the “four high” [i.e., four pairs of longest ribs], shin bone and shoulder-blade meat. Bow three                times upwards [i.e., to the heaven] and observe [these instructions].                 Transcription:  (Transcription  structured  according  to  the  original  layout  of lines  due  to  its  more                complex structure.)                [1r] γangjuγ-a-u tayilγ-a                γangjuγan-u tayilγ-a bui.                 4 jula. 4 küji. 4 salsai. 4 dörben küdür                            570                                                    571                uraγ  segül.  qontu šaγantu: donrov-a  ebesün-i                    569                        572                qangru...  :                 [1v] oṃ sosti sidam širi::                nasun qutuγ toγtuTuγai::                erte čaγ-tur badm-a sambav-a                baγsi erketü caγ’arwad-un                qaγan-u altan emegel eldeb                jüil čečeg metü γangjuγ-a takiγsan                sudur bui::                gegen odun-u edür-tür                kereg-tü yabudal-un tula:                gem-tü buzar budungγui-yi                činü arilγaju ketürkey-e                ene emegel-ün keregetü nayiman                [2r] γangjuγ-a ariγulan takimui bi:                gem-tü gker buzar budungγui                tüidker činü ariltuγai.                                  573                jarliγ manaqan-dur ⸗ ::                qorumasuγan-u minü čisüyin-yi                arilγaqui urida qori                γuči-yi öggügči manaqan či                minü öggün soyurq-a::                 568  The  word  in  the  manuscript  is  unclear  and  supposedly  corrupted,  but  the  closest  conceivable  reading  is                mörgür-e “in order to bow/pray”.                569  Stand. uγuraγ “protein, colostrum”.                570  Thin ending of tail of the Mongolian sheep. Here supposedly referring to the whole tail.                571  Supposedly doru-a ebesün, Tib. rtswa dur ba, a kind of wild barley (Hordeum brevisubulatum) (Sumatiratna                2018: 306, No. 8543). Tib. rtsa dur ba is Cynodon dactylon (Bermuda grass).                572  This word could not be clearly read.                573  Sign of repetition of the final part of the sentence.                                                             187","γangjuγ-a minü čisuyin-yi                arilγaqu urida γuči döči-yi                öggügči manaqan-dur ⸗:                jüg-yi qurdun iregülügčin                [2v] manaqan-dur X: joriγsan-i                silaγun oruγuluγči                manaqan-dur X: ā qutuγ-                tu mö[r]güür-e manaqan-dur X:                egülüγsan učir minü jöb                geküü bögesü toγu-du ülü                baγtaqu toluγai-tu: egüden-dü                ülü baγtaqu ebertü görügesün-                eče öggün soyurq-a::                singsijü yabugči šar ünegen-                eče ögün soyurq-a::                qurdun čaγan jegeren-eče                [3r] öggün soyurq-a:: aq-a                ögümür manaqan minü ötür                öggün soyur-q::                          574                aruuγulang  Dalai töbsin                γajar talbi: :: ::                 dörben öngder qongtu šaγantu                dalu miq-a-bar taki degegsi                γurba mörgüged mörüde::                  2.7.3. Msc. D 273: Sutra Summoning Good Fortune in Hunt                Manuscript  description:  A  calamus-written  manuscript  on  Russian-type  handmade  paper  without                any visible watermark. 5 fols. Size: 11.6 × 5.2 cm.                Palaeographic analysis: 1.B. 2.B. 4.1.A. 7.1. hook-launched č-shaped undistinguished medial č/j. 8.2.F.                minimalized coronet mostly linear on the base axis. 8.3. -r, -u/ü (A), -i (C). 10.D. 11.D. 13.Bh. 14.1.D.                16.C. Less frequent syllable-ending and reading supportive diacritics.                 Translation:                [1r] This is a sutra summoning good fortune in the hunt.                [1v] Oṃ ā hūṃ. Sosti sidam. May the fortune of long life arise.                This  is  a sutra  on  how  in ancient  times Master  Padmasambhava  made an  offering to the thongs  –                similar  to  multifarious  beautiful  flowers  –  of  the  precious  golden  saddle  of  the  ancient  king                cakravartin. [2r]                Lighting a bright lamp, far away from naive wickedness, I make an offering with a harmless mind. Be                pleased to fulfil important affairs.                Let there be brought the abundant quarry of everything [which] will be named, you, my holy saddle-                thongs. [2v]                Lighting a large heavy incense-stick, I make the offering with desirous mind.                Bring us on to massive great quarry, which makes everyone strengthen, you, my holy saddle-thongs.                I offer you many offerings with fat. [3r]                           575                I light a fine  lamp.                I recite helpful words.                May you bring us on to uncountably great quarry.                When I set out on my journey, may [it be] you who grant me quarry,                  574  Perhaps a misspelling of amuγulang “peace”.                575  A detailed discussion on metaphorical uses of torγan (with the basic meaning “silk”) see Bawden 1994: 196.                                                             188","you who are whip to [my] horse,                [3v] you who make the gilded armour tough, my holy saddle-thongs.                Deal favourably with the rulers,                Let them find all the great quarry.                Deal gently with the noble persons,                Let them find the quarry [as big] as the lake and the sea.                May the auspiciousness be fixed. Qurui, qurui.                Be pleased to introduce the great white path                Through the blessings [4r] of the Master Padmasambhava,                May we be graciously forgiven by gods in the time of blossom                and granted your wealth and greatness. Sawašidam.                May the fortune of long life arise.                My god who regenerates the membrane on my chapped lips,                My god who makes a support for my slipping feet. [4v]                Be pleased to give [me] your gifts. Qurui, qurui, qurui.                Garuḍas, the kings of birds,                all of you be pleased to place your gifts into my mouth. Qurui, qurui, qurui.                                                 576                May the king of (wild) animals, tiger ,[5r]                grant its gifts into my mouth. Qurui, qurui, qurui.                                                               577                Be pleased to grant the spirit of wild sheep with curly  horns. Qurui, qurui, qurui.                                                              578                Be pleased to grant the spirit of fast white antelopes . Qurui, qurui, qurui.                                                     579                Be pleased to grant the spirit of wild asses . Qurui, qurui, qurui.                Be pleased to grant the spirit of crop-eared marmots. Qurui, qurui, qurui.                Be pleased to grant the spirit of yellow shaggy  foxes. Qurui, qurui, qurui. [5v]                                                         580                                                  581                Be pleased to grant the spirit of robust  dark grey wolves. Qurui, qurui, qurui.                Be pleased to attire [the booty] to the four thongs of my saddle.                Make the narrow thongs roll in fat,                make the ragged (lower) skirt roll in cud.                Be pleased to assist me immediately in hunger and thirst. Qurui, qurui, qurui.                 Transcription:                [1r] γangjuγ¦ γangjuγ-a¦ daγudaqu¦ sudur¦ en-e bui¦ [1v] oṃ ā hūm:¦ sosti sidam nasun¦ qutuγ boltuγai¦                erte  čaγ-tur¦  badam-a  sambav-a¦  baγši  erten-ü¦  caγ’rawadi-yin¦  qaγan-u  erdeni-¦  tü  altan  emegel-ün¦                eldeb sayiqan sečeg¦  metü γangjuγ-a¦  [2r] takiγsan  sudur¦  en-e  bui  gereltü¦  jula šitaγaqui-tur¦  genen                maγun-ača¦  qola  bolγaju  gem¦  ügei  sedkel-iyer¦  takinam  bai  kereg-tü¦  yabudal-i  bütügen¦  soyurq-a                kelekü bügü=¦de-i olan olja¦ sirulγ-a-tu učiraγul=¦tuγai ongγun¦ [2v] γangjuγ-a minü či¦ küngdü yeke                                                                                          582                küjei¦ sitaγaju küseküi¦ metü sedkel-eyer¦ takimui bi kümün¦ bügüde-i kösigülküi ¦ bolγaqui kündü                yeke¦ olja sirulγ-a-tu¦ učaraγultuγai¦ ongγun γangjuγ-a¦ minü či tosun-¦ tu olan takil-eyer¦ [3r] takinam                 576  Qaraqula the Manchurian Tiger (Panthera tigris amurensis).                577  Atuγur  “short,  undersized”  (also  in  Dörvöd  атхар  (Янсанжав  2014:  19),  Zakhchin  атхар  (Батзаяа  \&                Дангаасүрэн 2013: 40) in the same meaning) is supposed also by Bawden (“stunted”), who reads atuγar for                aγdar. However, arγali and uγalja do not have short horns, but on the contrary, large corkscrew shaped horns.                To  describe  such  horns,  another  close  word  attested  in  Oirat  comes  into  consideration:  атhaр  (Clear  script                ataγar) “кудрявый, курчавый” (“curled”) (Тодаева 2001: 41), атгар “бужгар, буржгар” (“curly”) (Янсанжав                2014: 18).                578  Čaγan jegeren “dzeren, Mongolian gazelle” (Procapra gutturosa).                579  Qulang  (stand.  qulan)  and  čaγan  čikitei  are  synonymous  expressions  for  the  wild  ass  (Equus  hemionus                hemionus).                580  Saγlaγar is mostly used for trees (“bushy”), but also about thick fur of animals.                581  Šibtuγur (stand. šubtuγur) narrow at the bottom and wide at the top, here about the wolf: with large rib cage                and tapering to the back, narrower in the loins.                582  Kösigülküi as causative from kösikü “to strengthen, to make firm; (especially in Western dialects) to tire, to                exhaust”. Or kökigülküi > stand. kökügülküi “to feed, to stimulate, to encourage”. However, the text seems to be                corrupted in this place. Rintchen 1959: 46 has kümün bügüde-dü küsekü metü olja-tai bolγaγči translated “You                who make everyone have booty as he desires” by Bawden 1994: 195.                                                             189","bi  torγan¦  jula  sitanam  bi¦  tusatu  ügeben¦  ayiladnam  bi  toγ-a¦  tomši  ügei  yeke¦  olja  sirulγ-a-tur¦                                                                                            583                učaraγulqu boltuγai¦ ayan-tu odqui-tur¦ minü olja jayaγaqui¦ či aγta morin-i¦ tobučuγ  bolγaγči¦ [3v]                alta-tu quyaγ-yi¦ batu bolγaγči ong=¦γun γangjuγ-a minü¦ qaγan kümün-tü qalaγu-¦ bar üjügül qamuγ¦                yeke olja-tur uči=¦raγul noyan kümün-¦ tu nomuqan-eyer üjü=¦gül naγur dalai metü¦ olja sirulγ-a-tur¦                učaraqu  boltuγai  buyan¦  <kesig>  toγtan  toγtan  qur[u]i¦  qur[u]i  badma  sambav[-a]¦  [4r]  baγši-yin                adastad-eyer¦ bayiγuluγsan yeke čaγan¦ mör-i oruγulju¦ badarangγu čaγ tengeri¦ nar-a örüšiyejü bayan¦                yeke-eyen  öggün  soyu=¦rqatuγai  sawašidam  nasun¦  qutuγ  boltuγai¦  qaγarqai  ama-tur¦  minü  qalis                öggügči¦  tengeri  minü qalitarqu¦ köl-tür minü tüšiγ-a¦  [4v]  bolγaγči tengeri minü¦  ögküi-ben  öggün¦                soyurq-a qur[u]i qur[u]i¦ görü[ge]sün[-ü] qan čaγan¦ arasalang-i ögküi-¦ ben öggün soyurq-a¦ qur[u]i                qur[u]i qur[u]i¦  sibaγun-u qan  γarida¦  bügüdeger minü  aman-tur¦  ögküi-ben  öggün¦  soyurq-a  qur[u]i                qur[u]i¦ qur[u]i görü[ge]sün[-ü]¦ qan qaraqula¦ [5r] aman-tur minü ögküi-¦ ben öggün soyurq-a¦ XXX                                     584                atuγur ebertü¦ q[a]raqal -yin sür sünesü¦ XXX qurdan  čaγan¦  jegeren-ü sür sünes-ün¦ XXX qulang                čaγan čikitei-¦ yin sür sünesün XXX¦ quluγar šara tarbaγ-a-i¦ sür sünesün öggün¦ XXX saγlaγar šara¦                ünegen-ü sür¦ sünesün öggün XXX¦ [5v] šibtuγur köke¦ bürede činv-a-yin¦ sür sünesün öggün¦ XXX:                dörben γangjuγ-¦ tur minü γangjuγlulun-¦ un soyurq-a: narin γangjuγ-¦ yi tosun-tur nabsaγur <qorumui                sebisün[-dur]>¦  bultuγul  XXX  öleskü¦  umdaγasaqui  qoyar-¦  tu  minü  ötür¦  ibegen  soyurq-a¦  qur[u]i                qur[u]i qur[u]i                  2.7.4. Msc. D 99/3: Abbreviated Version of the Incense Offering to the Saddle-Thongs                 Manuscript  description:  Calamus-written  manuscript  on  supposedly  Russian  handmade  paper                without visible watermarks. 22 × 7.6 cm. Relatively experienced scribe, approximately second quarter                        th                of the 19  century.                Only fol. 5–9 including complete texts of a prayer to the ebügen dürisütü γazar-un ejen “the Lord of                place(s) with the appearance of an old man” on fol. 5r-8r and a text of γangjuγan-u sang (without title)                Incense Offering to the Saddle-Thongs (for a full bag hunt) on fol. 8r-9v.                Palaeographic analysis:  Semicursive  script  with  thin  strokes.  Mostly  Bd  segül. Medial  č  –  j  rather                distinguished (7r/4 šajin with y-shaped j). Colloquial Khalkha c, z frequently marked by hook-added č                (olza,  γazar,  zaγarbad,  buzar,  and  rarely  j  (7v/10  γazar).  Almost  regular  prevocalic  and  regular                syllable-ending double dot diacritics. Crossed-strokes medial r.                 Translation:                [8r] This is a sutra of how in ancient times Master Padmasambhava made an offering to the thongs –                similar to various kinds of flowers – of the precious golden saddle of the honoured  king cakravartin.                                                                                         585                I make a purifying offering to the important eight thongs belonging to this exquisite saddle and purify                [in this way] harmful impure ignorance that might occur in important actions during the bright day.                [8v] May the harmful impure ignorance and obstacles disappear.                May the thongs which have removed themselves proceed and enter [the saddle].                May your auspicious favour, like musk, be established here.                May your incidental hindrances be eliminated.                May your earthly auspicious favour remain at this place. Qurui, qurui, qurui.                While I am lighting a bright lamp, please keep [us] far from sudden evil threats. [9r]                I make an offering with an innocent mind.                Be pleased to fulfil my needs and affairs.                You who turn into the plentiful quarry everything which is said.                I make a purifying offering with true mind burning fragrant incense sticks, juniper and artemisia.                You who constantly make me come upon plentiful quarry.                You, my holy saddle-thongs, who provide all people with plentiful quarry.                 583  Stand. tobčuγ “a whip woven from thongs”. Rintchen (1959: 47) has aγta mori-yi dobučaγ bolγaγči translated                by Bawden (1994: 196) “You who make the geldings piled high.”                584  Supposedly a misreading of the copyist instead of arγali “wild sheep” as suggested by Rintchen’s version                with  aγdar  ebertü  uγalja-yin  toluγai-yi  (Rintchen  1959:  47)  translated  “The  head  of  the  stunted-horned                mountain-ram” by Bawden (1994: 196).                585  This manuscript has eriketü “with a rosary”, but the scribe intended erketü “honoured”.                                                             190","586                May my thongs  which disappeared truly arrive. [9v]                May auspicious favour be constantly established here.                Finished. Manggalaṃ. May the good fortune be present.                 Transcription:                [8r] erte čaγ-tu badm-a sambuu=¦v-a baγsi: eriketü zaγarbad¦ qaγan-u erdeni-tü altan¦ emügelün eldüb                jüil čečeg¦ metü γangjuγan takiγsan¦ sudur ene bui: gegen odun-¦ u edür-tü kerig-tü yabudul-¦ un tula:                gem-tü buzar¦ budungγui-yi činü arilγaju¦ ketürkey-e ene emügelün kereg-¦ tü¦ [8v] naiman γangjuγan-                yi ari=¦γulun takimui: gem-tü gkir¦ buzar budungγui tüidker činü¦ ariltuγai: jayilaγsan γanju=¦γan činü                jal[a]rču irejü¦ orutuγai: jaγar metü kesig¦ qutuγ činü ende toγtutuγai:¦ jabsar-un tüidker činü¦ ariltuγai:                zambuutib-un¦ kisig qutuγ činü endü tog=¦tatuγai: qurui qurui qurui:¦ geril-tü jula sitaγaqui-dur¦ genetü                maγuu ayul-ača qola¦ bolaγaqui či: gem ügei¦ [9r] sedkel-yier ariγulan takinam¦ bi: kerig yabudal minü                bütüg=¦gen soyurq-a keleküi bügüde-yi¦ olan olza sirγulγa-tu¦ orčiγulqui či: ünür-tü¦ arča agi sitaγaju                ünen¦  kü  sedkel-yier  ariγulan¦  takinam  bi:  üregülji  olan¦  olaza  sirγulγan-tur  učar=¦γulqui  či:  ulus                bügüde-¦ yi olzatai bolγaγči ongγun¦ γ’angjuγa minü či: ügei¦ boluγsan γ’angjuγ minü üne[n]-¦ iyer¦ [9v]                iretügei:: üregülji kesig¦ qutuγ ende¦ toγtatuγai:: tegüsbei:: :¦ mA n γ’ha lA mA::¦ ※ aliba üil[e]s tegüs-                iyer¦ büridküi öljei qutuγ¦ orusiqu boltuγai:: :¦ qutuγ orusiqu boltuγai                                                              Figure  11:  Annual  offering  to  local  deities  at  Bortiin  ovoo,  Mönkhkhairkhan  sum,  Khovd  aimag                (Ondřej Srba, 2014)                     586  Here the expression γ’angjuγa “thongs” is used as a metaphor of the good fortune.                                                             191","2.8. Smoke Offering of the Fox                           587                The Smoke  Offering of the Fox, as obviously an important and popular text of an earlier period of                the  Mongolian  religion,  repeatedly  attracted  attention  of  the  Mongolists,  who  started  publishing                available manuscripts of the text in the 1970s (Serruys 1970, Bawden 1976, 1978). Already in 1976,                Walther Heissig made a detailed comparison of the contents of three accessible versions of the incense                offering text (A: Ordos-version published by Serruys 1970, B: Khalkha-version published by Bawden                1976  in  two  identical  manuscripts  and  C:  Khalkha-version  provided  to  Heissig  by  Hungarian                Mongolists and published by himself as an attachment to the paper). In his later article, Heissig (1996:                144–171) compared the Incense Offering of the Fox with the Incense Offering of Purification (Ariγun                sang)  and  concluded  that  the  text  was  arranged  closely  matching  the  structure  of  the  purificatory                offering rituals. In the same paper, Heissig expanded his comparison to include three more manuscript                versions, D1: an Oirat manuscript published by Bawden 1978, D2: manuscript copied by Heissig from                a  private  collection  in  Ulaanbaatar,  E:  manuscript  of  the  Institute  of  Language  and  Literature,                Mongolian Academy of Sciences entitled Dorliγ sakiγulsun-u sang dara eke-yin sang ünigen-ü sang-                ud-un sudur-ud orusituγai, fol. 6v–15r). Qurčabaγatur (1990: 131–143) published a version preserved                and actively used by the Qatagin clan during the sacrifice to Ataγ-a tngri. Introducing the Mongolian                fox ritual into  a  larger  comparative framework  of  Inner  and  East  Asia,  Hartmut Walravens (2001)                edited two volumes of collected papers on the cultural, religious. and folkloristic contexts of the fox,                the first volume mostly dealing with Mongolian fox-related ritual texts and the symbolism of the fox                in the Mongolian oral literature. J. Coloo (2001, translated by Alice Sárközi) published in transcription                one Oirat version of the Incense Offering of the Fox accompanied by an outline of the contexts in                English.  Alice  Sárközi  and  Aleksej  G.  Sazykin  (Sárközi  \&  Sazykin  2001)  provided  an  excellent                overview of the previous studies, an abbreviated outline of the general contents of the texts and further                a transcription, translation and synoptical comparison of three manuscripts found in the collections of                the Oriental Institute, St. Petersburg. In Mongolia, J. Coloo (Цолоо 1999: 89–97) published one Oirat                version.  Joriγtu,  Badai  \&  Γangbolud  2013:  220–227  published  in  the  Mongolian  script  the  Oirat                manuscript N737 (11) of the Institute of Language and Literature, Mongolian Academy of Sciences.                      As  the  related  ritual  (excepting  the  above-mentioned  Qatagin  tradition  in  Ordos)  was                supposedly never recorded as a living tradition in the recent past, the exact use of the ritual text has                been unknown. Within the Tibetan tradition, animal sacrifices (“red smoke offerings” dmar mchod)                are rare due to the disapproval of the monks. In Mongolia, sacrificing sheep and goats is a relatively                common part of rituals on the ovoo stone cairns and the effort to limit them is still a current topic of                Buddhist education towards the public. Although the Mongolian hunting tradition allows for killing a                fox if the hunter encounters a fox as the first animal on a hunting trip (killing the fox in such a case                can avert the failure that the hunt would inevitably bring if the fox was not killed, because the fox is                considered a bad omen). Although the text itself suggests the actual sacrifice of a fox can purify the                environment  of  deities  and  humans  (Birtalan  2001:  1057),  M.  L.  Beffa  and  R.  Hamayon  (1984)                expressed doubt that the performance of this text would be connected with the sacrifice of a live fox.                A new light to the issue was brought by a recent paper by Daniel Berounský (2019). Berounský found                textual evidence close to the Mongolian texts in a recently published corpus of texts from Dongtrom                (lDong khrom) or Datshang (mDa’ tshang) in Amdo. The core of the tradition seems to be associated                with the Nyen Collections (Tib. Gnyan ’bum) containing the earliest texts dealing with gnyan beings,                which in the Mongolian version of the fox offering are replaced by the Seven Fierce Stars doluγan                odun (Berounský 2019: 7, 15, 20). Although no clear reason is provided as to why the foxes should                have been sacrificed, some indications show that the burning of a fox was originally intended to purify                defilements by incest and the murder of a relative (Berounský 2019: 18–19).                      As  new  Mongolian  textual  versions  have  been  published  since  Heissig’s  last  classification                (1996),  Berounský  made  a  concise  classification  into  three  redactions.  All  the  texts  which  will  be                edited and compared below belong to the third redaction (Berounský 2019: 5–6). The manuscript C is,                however, unique because it opens with a short mention that the following text (i.e., the incense/smoke                offering of the fox) was introduced by Padmasambhava in order to purify the people from illnesses                 587  We  gave  preference  here  to  the  translation  “smoke  offering”,  as  it  is  not  clear  whether  the  hypothetical                burning of the fox would involve juniper or other fragrant substances.                                                             192","and  epidemics  which  afflicted  them  as  results  of  afflictive  emotions  (niswanis),  ignorance  and                           588                defilements.  The  introduction  also  mentions  the  substances  to  be  prepared  in  advance  (fox  hair,                meat and blood, juniper and timber) and enumerates the types of misfortunes from which performing                the ritual can protect  the people, although  this part of the text is grammatically partially obscured,                perhaps by mistaken copying of the negative particle ese. Among these consequences, it is mentioned                that  “misbehaving  men”  (the  translation  is  partly  uncertain,  see  note  below)  and  “abused  polluted                women” will not appear. These two points could be hypothetically related to the idea of defilement by                incest (Tib. nal) and the murder of a relative (dme), which is mentioned in the Tibetan sources in the                contexts of the ritual of burning the fox (Berounský 2019: 2).                      Although the manuscripts edited here do not represent a new redaction, each manuscript of a                ritual text has its value – it can serve to explain unclear places in other manuscripts, even in the case of                much clearer texts that the present one. Manuscripts that are not sufficiently clear for adequate reading                and  understanding  indicate  that  the  manuscript  might  have  not  been  intended  for  reading  but  was                copied and kept instead for its sacred role and magical power.                 Manuscripts description:                A Msc. B 45/9: A brush-written pothi manuscript on Russian hand-made paper. 8 fols. 22.7 × 8.1 cm.                                                                                 th                Highly professional administrative style. Bold standard script  of the 19  century without  particular                time-specific features (except segül 13.Ad alternating with Af). Qoyar čeg diacritics: 16.C. syllable-                ending and reading supportive diacritics.                B: Msc. B 50/3: A brush-written pothi manuscript on Russian machine-made paper. 15 fols. Size: 22.3                × 8.8 cm. Fully professional administrative style common in the 1920s. Slight tendency to cursive                features  (conscious  linearisation  of  sidü  elements,  almost  linear  junction  of  g/k+čačulγ-a).  13.Ak.                segül.                                                                                                  th                C: Msc. D 79/1: A calamus-written pothi manuscript on Russian hand-made paper of the 18  century.                Fol. 5 bears a distinctive part of a watermark ВФ in a square-shaped twirl frame, fol. 2 parts of letters                in a square-shaped twirl frame, which correspond to СТ. The complete set of the initial letters ВФСТ                stands for Вологодская фабрика содержателя Турунтаевского. Yesipova (Есипова 2005: 96–97)                enumerated a continuous range of dated instance of use of the paper with this watermark for years                1758–1782  (the  main  concentration  is  in  the  1770s,  later  uses  ranging  from  1786–1798  are  rather                exceptional, as well as the first unique occurrence in 1739). Placing pairs of letters (ВФ and СТ) in                two separate frames was evidently used only until the introduction of the obligatory indication of the                year of paper production within the watermark (1778, applied since 1779). Since 1779, the dominant                watermark had the letters placed in one elongated frame and the date of manufacture in the second                elongated frame. 11 fols. Size: 21.5 × 8.2 cm. Non-professional but  relatively self-conscious style.                Regarding  the  watermark  and  palaeographic  characteristics,  the  manuscript  can  be  approximately                dated to the 1770s–1780s. The early origin of the manuscript is also indicated by the occurrence of the                final auspicious exclamation sadu edgü.                Palaeographic analysis: 2. initial b- and d/t- opened by a short linear stroke on the base axis. 2.C. 3.E.                4.1.C. downbent vocalic silbi. 4.3. single-stroke medial -r-. 6. small final -s with relatively long boγuni                segül.  7.1.  č-shaped  medial  undistinguished  č/j.  8.2.G.  8.3.A.  fully  opened  endings  except  -i  –                significant feature of the manuscript. 10.E. 11.B. clockwise. 13.Ab. 14.1.G. čačulγ-a with incurvated                ending. 14.2.A. final -g cross-launched. 16.A. mostly without diacritics. 17.A. long boγuni segül. 18.A.                – Frequent elision of sidü.                Frequent non-standard division of words within one column (impact of a birch bark original?).                 Synoptical transcription and translation:                Note: Considering the obscure origin of the text, the ambiguous term tngri is not translated (“god,                protective deity, heavenly/celestial being etc.”) as usual but left in the Mongolian form.                 A: [1r] ünegen-ü ubasang¦                B: [1r] ünege-ü sang-un sudur orusibai::¦                 588  These  freely  refer  to  the  basic  Buddhist  definition  of  “three  poisons”  (γurban  qour-a,  Tib.  dug  gsum):                delusion, greed and hate.                                                             193","C: [1r] ünegen-ü ubasang orusibai:: ¦                Smoke Offering of the Fox                 A: -                B: -                C:  [1v]  badm-a  sambav-a  baγsi-yin  üyedü  589  ¦  saba  yirtenčü-yin  amitan-u  tabun¦  qoru  dügürčü                niswanis-un erkeber¦ oduγsan-u tulada: mungqaγ burtaγ¦ bolju tegün-ü siltaγan-bar ene yirtenčü-¦ yin                amitan-dur ebečin čar olan¦ boluγad tere bügüdeger-i  arilγaqu-¦ yin tulada: ünegen-ü takil ub=¦sang                nomlaba:  kereg(?)-tü  oruqu¦  inü  ene  bui::  ünegen-ü  üsün¦  miqa  čisun  bügüdegeri  quriyaju¦  arača                                                                                     590                modun tülejü talbiγdaqu¦ bui:: ene üliger ese γarču γoul-un¦ eken-tü suriy-a -bar ese γarču¦ γurban                                                                  591                adagi-yin sirqan ese¦ arilγaju yeke sün Dalai düngenejü ¦ sirigün salkin ese ködelgejü: amitan?¦ [2r]                qan-u (?) üliger-ün idegen-ü ese ide=¦jü ayil-un kümü-ü γal-bar ese¦ tülejü čadiraban er-e ese bosču¦                tüidüg=sen  (?)  burtaγ  em-e  ese  bosču¦  ...  qayabčiyin  degere  noqai  γaqai¦  ese  geskigüljü:  urida  ene                ünegen-ü¦ takil yeke üjügür-tü ene bui::¦ oṃ namo qutuγ-tu manjusiri-¦ dur mörgümü::                                                                                              592                C: [According to the teaching] of the Master Padmasambhava: Because the five poisons  have spread                among the people of this world and [all people] have taken the path of afflictive emotions, ignorance                and defilement arose. Because of this, diseases and epidemics have multiplied among the people of                this world. So that they might all be purified, [Padmasambhava (?)] uttered The Smoke Offering of the                Fox. These things will be needed: Collect all the fox hair, meat and blood, place and light the juniper                and wood. [If arranged according to] this pattern, tuberculosis will not arise on the upper part of the                aorta, the three last wounds will not disappear, the Great Milky Sea will not rage [in storm] and a                violent  wind  will  not  rise,  people  (?)  ...  will  not  eat  food,  fire  in  households  will  not  be  lighten,                           593                misbehaving  men will not rise, abused polluted women will not rise, dogs and pigs will not tread on                                                          594                the edges of the yurt. First at the very beginning  of the offering of the fox is this.                 A: [1v] oṃ bazar amirata kundali¦ ha na ha na hūṃ bad:¦ oṃ sobav-a šudo sarwa¦ dharma sobav-a sudo                haṃ:¦                B: [1v] oṃ bajar amirda kundali¦ qan-a qan-a huu[ṃ] pad.¦ oṃ sobhaba sudadada¦ sarwa darm-a sowa¦                soyondonhoo                C: -                [dhāraṇī]                 A: qoγusun kü boltuγai. qoγusun-u¦ aγar-tur takil-un jüil sayin¦ öngge köke Daγun: ünür amta¦ kürteküi                jögelen küseküi erdem-¦ üd tegüsügsen čuburil ügei¦ rašiyan-u yeke Dalai oγtarγui-¦ yin kizaγar-luγ-a                sečegü  bol=¦tuγai.                      595                B:  qoγusun  kü¦  boltuγai.  qoγusun-u  aγar-¦  dur  takil-un  jüil  sayin¦  öngge-tü  kög  daγun¦  ünür  amta                kürtekü  jögelen¦  tabun  küseküi  erdem-üd¦  tegüsegsen  čubural  ügei¦  bilge  beleg-ün  rasiyan  yeke¦                oγtarγui-yin kijaγar¦ luγ-a sača boltuγai ¦                C: -                A+B: May it become in compliance with the emptiness. May the offering substances, [prepared] in the                                                                                          596                sphere of reality, [consisting of] nice colours, melodical sounds (A: blue sounds ), fragrances and                tastes, [things] soft-to-the-touch, [all those] fulfilling sensual desires, [as well as] the great ocean of                the uncontaminated nectar (B: of supreme wisdom), may they reach to the edge of the heavens.                  589  Or qoyidü.                590  Supposedly stand. süriy-e.                591  Stand. düngginejü.                592  Tabun qour-a, Tib. dug lnga, five poisons: desire, anger, delusion, pride, and envy (THL/RY).                593  Čadiraban probably a lapsus calami, unclear, instead of jadaraγsan (?) “misbehaving”, or čidaraγsan [omuγ],                Tib. rgyags pa’i nga rgyal “haughtiness and egocentrity”, “abundant arrogance” (Sumatiratna 2018: 652, No.                17925).                594  Yeke üjügürtü lit. “on the big end”, unclear as to whether it means the very beginning of the ritual, or instead                “This is the purpose of the fox offering”.                595  Stand. sačaγu.                596  Köke is obviously a lapsus calami instead of kög.                                                             194","597                A: <oṃ huṃ 3 > oṃ sarwa bad: X¦ oṃ bazar rag’im-ā huṃ. X¦ oṃ bazar šabta barad caca¦ huṃ sohā:                ₪                B: oṃ ā huu[ṃ] kemen γurban-¦ tai öggüle. oṃ sarwa¦ pad buru buru suru suru¦ [2r] abartay-a abartay-                a edo¦ bajar barin-a k’am oṃ bajar¦ arkim biidam busbi dubi elgi¦ γ’agdi nibda šabda barada zā¦ eduu                suuq-a.                C: -                [dhāraṇī]                 A: namo¦ budhay-a. namo dharmay-a.¦ namo sangg’hay-a.                B: namo ḍharmay-a¦ namo sangγ’ay-a                C: -                                        598                A+B: I bow to the Buddha,  I bow to the Dharma, I bow to the Saṃgha.                 A: namo guru¦ qutuγ-tu mangzusiri-dur mör=¦gümüi:                B: namo guru qutuγtu¦ mangjusiri-tur mörgümüi                C: -                A+B: I bow to the Master. I bow to the Holy Mañjuśrī.                 A: ay-a bi Degere tngri¦ [2r] nar-un küü sang-un mandal-dur¦ γurban jaγun jiran tngri nar-tur¦ burtaγ                ügei bölüge.                B: deger-e¦ tngri-yin küü sang-un mangdal-¦ tur γurban jaγun jiran tngri¦ nartur burtuγ ügei bölüge ¦                C: bi degere-e tngeri¦-yin küü sang-in mandal-dur γurban¦ jaγun jiran tngeri nar ber burtaγ¦ ügei bölüge:                A+C: I have no impurity [in relation to] the three hundred sixty tngri of the Treasure-house Mandala                of the supreme Heavens.                B: In the Treasure-house Mandala of the supreme Heavens the three hundred sixty tngri are without                defilement/impurity.                                             599                A: kerbe¦ burtaγ bolbasu midaγ -iyar takin¦ arilγaju.                B: kerbe burtuγ bolbasu ene ber¦ midaγ-iyar takin arilγayuu ¦                C: kerber burtaγ¦ bolbasu ber mindan-iyar takin¦ arilγaju                If there appears any defilement, it will be purified by a mandala offering.                 A: oγtarγui-yin tngri¦ nar-un mandal-dur γurban jaγun jiran¦ doγsin odun-tur burtaγ ügei¦ bölüge.                B: oγtarγui tngri narun¦ mangdal-tur γurban jaγun¦ jiran doγsin odud-dur¦ burtuγ ügei bölüge.                C: oγtarγui-yin tngeri¦ narun mandal-dur γurban jaγun jiran¦ doγsin odun-dur burtaγ ügei¦ bölüge                In the Mandala of tngri of Heavens, three hundred sixty fierce stars are without defilement.                 A: kerbe burtaγ bögesü ber¦ midaγ-iyar takin arilγaju.                B: kerbe burtuγ¦ bolbasu ber midaγ-iyar takin¦ arilγayuu                C: kerber burtaγ bolbasu ber [2v] mindan-iyar takin arilγayu:                If there appears any defilement, it will be purified by a mandala offering.                 A: dour-a¦ γajar luus-un qad-tur burtaγ¦ ügei bölüge.                B: dour-a γajarun¦ [2v] ejed luus-un qad-un mangdal-tur¦ γurban jaγun jiran luus-un¦ qad-tur burtuγ                ügei bölüge                C: dour-a γajarun  ejen luus-un¦ qad-un  mandal-dur γurban jaγun¦ jiran luus-un qad-dur burtaγ¦ ügei                bölüge:                     597  Meaning that oṃ huṃ needs to be pronounces three times.                598  Absent in B.                599  As the previously published versions indicate, the word is a frequent mistake instead of maṇḍala (originally                written in the Ali Gali transliteration). It is possible that the copyists understood the word as an abbreviation of                jamiyangmiduγ “globe flower” (Trollius).                                                             195","Below, in the Mandala of the Lords of the Earth and Kings of waters, three hundred sixty Kings of                                               600                water lords are without defilement.                 A: kerbe burtaγ bolbasu¦ ber yaγuqan-i egüden yaγuqan-iyar¦ negemü.                B:  kerbe  burtuγ  bolbasu  ene¦  modun  čečeg-iyer  takin¦  arilγayuu.  yaγun-i  egüden-i¦  yaγuqan-iyar                takimui.                C: kerber burtaγ¦ bolbasu ber mindan-iyar takin¦ arilγayu eng uridu sangsarun¦ aqui-dur inü ali egüden-                i alin-¦ iyar negemüi:                                                                601                A: If an impurity occurs, how the gate can be opened?                                                                                     602                B: If an impurity occurs, it can be purified by offering the flower of a tree.  How can the gate be                opened?                C: If an impurity occurs, it can be purified by the mandala. First, in the sphere of existence, how the                gate can be opened?                                  603                 A: tngris-ün egüden-i takil-iyar¦ negemü.                B: tngri-¦ yin egüden-i sang takil-iyar¦ negemüi                C: tngeri-yin egüden-i¦ sakil-iyar negemüi                The gates of Heaven (A: of tngris) are opened by offerings (B: incense offerings, C: by ).                 A: takil-un egüden-i ariγun sed=¦kil-iyer negemü.                B: takil-un egüden-i¦ ariγun sedkil-yier negejü ¦                C: takil-un egüden-i¦ ariγun sedkel-iyer negemüi::                The gates of offerings are opened by the pure mind.                 A: aru inü ögede ülü¦ odtuyu. ene mitaγ ögede od=¦tuyu. qamuγ mörün ögede ülü¦ urusuyu. častu-yin                       604                jüng-ün ¦ ursang mörün urusumu.                B:  yerü  ki  merü  inü  ögede¦  ülü  oduju.  ene  mitaγ  inü¦  ögede  oduyuu.  qamuγ  mörid¦  ögede  ülü                urusayuu.¦ časutu-yin junsa usun¦ mörin ögede urusumui                C: kei¦ aru inü ögede ülü oduyu:¦ ene ünegen ögede odumu: qamuγ¦ möred ögede ülü örüsüyü:¦ času-                tu-yin čang sang mören¦ ögede urusuyu:                  605                ...  This mandala ascends upward. Rivers do not flow upstream. The A: Ursang River in the direction                of the Snowy [land] / B: Junsa River / C: Čang Sang River in the [Land] of snow flows upstream.                 A: eng¦ [2v] terigün ene ünegen yambar-iyar¦ egüdčem kemebesü                B: neng¦ terigüten ene ünege yambar¦ egüdnem. kemen                C: eng terigün ene¦ ünegen yambar-iyar egüdčem kemen¦ [3r]                First, how did these foxes originate?                 A: eng terigün¦ tngri. γajar egüdküi-dür¦ jirγuγan jüil ečige sibaγun-u qan¦ ačitu inü öber-ün nöküd-¦                luγ-a inü nigedkejü nigül burtaγ¦ qoličaγsan-dur. burtaγ-un¦ ünegen yisün törüjü.                B: neng terigün¦ [3r] tngri γajar egüdküi-dür jirγuγan¦ jüil-ün ečege sibaγun-u qan¦ neretü inü öberün                usun¦ luγ-a nigedjü nigül burtuγ¦ qoličaγsan-dur burtuγ-un¦ ünegen yisü törüjü                C: eng terigün tngeri γajar egüdküi¦ -dür jirγuγan jüil-ün ečege¦ sibaγun-u qan neretü inü öberün¦ ükin                luγ-a inü nigedčü nigül¦ burtaγ qoličaγsan-dur burtaγ-un¦ ünegen yisügüle                                                                                                     607                                                                                             606                At the beginning, when the Heaven and the Earth originated, the father of the six kinds  called  The                             608                                                        609                King of Birds  united with his companions  (B: with own water ; C: with his own daughter) and                                                                            610                having mixed up the misdeeds and defilement, they gave birth to nine impure foxes.                 600  In A only: “Below, the Kings of the Earth and Kings of Waters are without defilement”.                601  Lit.: “Gate of what will be opened by what?”                602  Possibly modun badm-a “magnolia denudata” (yulan hua 玉蘭花)?                603  Lit.: “Which gate will be opened by what?”                604  Correctly jüg-ün.                605  The first sentence is unclear in all three present versions.                                                             196","A: angqan¦ inü yaγ’a muγ’a qoyar bölüge.¦                B: aq-a¦ inü weike möyike qoyar                C: aq-a¦ inü yiga muga qoyar bölüge                Those of the senior pair were named A: Yaga and Muga / B: Weike Möyike / C: Yiga Muga.                 A: tegün-i ded inü k’asu mösü¦ qoyar bölüge.                B: tegünü¦ ded γasu mösü qoyar bölüge ¦                C: tegün-¦ ü ded gasu musu qoyar bölüge ¦                the younger pair were A: Kasu / B: Gasu and Mösü / C: Gasu Musu,                 A: tegün-i ded inü¦ k’abiri mubari qoyar bölüge.¦                B: tegünü ded γ’abri mubari qoyar¦ bölüge.                C: tegün-ü ded Ganbari Mubari¦ qoyar bölüge                after them A: Kabiri / B: Gabri and Mubari / C: Ganbari Mubari,                 A: tegün-i ded inü qara amatu qara¦ segültü qoyar bölüge.                B: tegünü ded qara¦ amitan qara segül-tü qoyar¦ bölüge.                C: tegün-ü ded inü¦ qar-a amatu qar-a segül-tü qoyar¦ bölüge                after them the Black-mouth (B: Black-being) and the Black-tail,                 A: odqun inü¦ sayiqan em-e ulaγan ünegen kiged.¦ jiküsügülen [!] törüjüküi.                B: odqan inü sayiqan¦ em-e ulaγan kiged yisügülen¦ törüjüküi.                C: odaγan em-e <inü sayiqan ulaγan> ükin kiged¦ yisügüle törüjüküi                and the youngest  of  them the female  Red  Fox  (B:  The Beautiful-Woman-Red, C:  female daughter                                                       611                [called] Beatiful-Red) – they were born nine  altogether.                 A: tere¦ γ’alab-un tere čaγtur inü tabin¦ jaγun tümen neretü töbed kitad¦ mongγol γurban köbegün tere¦                [3r] γurbaγula nigen eke-eče törüg=¦sen ajiγu.                B: tere γ’alba-un¦ tere čaγtur inü taban¦ jaγun tümen neretü töbed¦ [3v] kitad mongγol γurban köbegün¦                tere γurbaγulan nige eke-eče¦ törügsen ajiγuu.                C: tere čaγ-¦ tur inü tabun jaγun tümen neretü¦ töbed kitad mongγon [!]: köbegün-i                ¦ tere γurbaγula busu nigen eke-¦ eče törügsen ajiγu                That time, in that kalpa, three boys, a Tibetan boy, a Chinese boy and a Mongol boy named A: Fifty /                B+C: Five, Hundred and Thousand, were born from one mother (C: from one different mother).                 A: basa tere čaγ¦ kiged. üyes-tür erketü doluγan¦ doγsin odud törüjü:                B: basa¦ tere čaγ kiged tere¦ üyes-tür erke-tü doluγan¦ doγsin odud                C: basa tere [3v] kiged üyes-dür: erketü doluγan¦ doγsin odu törüjü                At the same time seven powerful Fierce Stars A+B: were born ...                 A: tere dolu=¦γan doγsin odud üge ögüler-¦ ün                B: üge ögülebe ¦                C: tere¦ doluγan doγsin odud üge¦ ögülebe:                A+C: That seven Fierce Stars said:                 606  In the Mongolian environment, the name would be normally understood as “the father of the six kinds [of                living beings]”, but Berounský recognized in it an attempt to translate the name of the ancestor figure occurring                in  Tibetan  texts  of  the  Bon  tradition,  Yab  lha  sde  drug,  lit. “Father God  – Six  Divisions”,  belonging  to  the                category of heavenly beings phywa (Berounský 2019: 6).                607  The version A has ačitu “meritorious, virtuous” instead of neretü “named”.                608  As Berounský explained, the Mongolian translator of the text might have misunderstood the term phywa as                bya “bird”, thus creating the obscure term “Lord/King of Birds” (Berounský 2019: 7).                609  Sazykin 1168 has “with his own daughter”.                610  Evidently a miswriting.                611  The version A has a corrupted form jiküsügülen instead of yisügüle.                                                             197","B: ... and said:                 A:  ene  eke  <-yin>  tan-i  emege-yin  emege¦  eke  inü  nigül  burtaγ-tai¦  aj[i]yamu.  ötülejü 612  munuγad                ükümüi:¦                B: ene eke-tei nigül burtaγtai¦ aji[ya]mu ötelejü munaγad¦ ükümüi.                C: ene tani eke-yin eke:¦ emege eke inü nigül burtaγ-tai¦ inü ajiyamu: ötüljü munuγad¦ ükümüi                A+C: grandmother’s grandmother of your mother / B: your mother was defiled. [She] will grow old                and senile, and die.                 A: kerbe ene eke tan-i ükübesü inü¦ egüni kegür-i ta ber bide doγsin¦ odud-un dumda buu bula.                B: kerbe ene eke-tei¦ ükübesü egünü kegüür-i inü¦ bide doγsin odud-un¦ dumda buu bulan                C: kerbe ene eke-tei ükübesü:¦ egüni kegür inü bide do[γ]sin ödüd-¦ ün dumda buu bula                If your mother dies, do not bury her corpse among us, Fierce Stars.                 A: bide doγsin¦ odud sanaγ-a inü uyidan bui. ta¦ kümün-i yeke. ene eke tan-i nigülün¦ burtaγ-tai bölüge.                B: doγsin¦ odud-un sanaγan inü¦ uyidan bui ta kümün-ü¦ köbegün inü nigül burtuγ-¦ tai yeke. ene eke-                tei¦ [4r] nigül burtaγ-tai bölüge.                C: bide doγsin¦ odud-un sanaγa inü uyidan bui. ta¦ kümün-ü köbegün inü nigül burtaγ-¦ tai yeke: ene                eke tani nigül-tü¦ burtaγ-tai bölüge:                We,  Fierce  Stars,  are  annoyed.  Because  the  misdeeds  and  defilements  of  you,  human  sons,  are                plentiful. Your mother was defiled.                 A: kemen jarliγ bolju¦ elči inü ünegen-i ilegejü tere ünegen¦ doluγan odun-i jarliγ-i yabun¦ umartaju                qočurču  kümün-i¦  köbegün  ese medejü  eke-yin  kegür-i¦  [3v]  inü  doγsin  odud-un  dumda¦  bulγaγsan                ajiγu.                B: kemen jarliγ boluγad elji inü¦ ünege-i ilegejü. tere doluγan¦ odud-un jarliγ-i ünegen yabun¦ umartaju                qočurju kümün-ü¦ köbegün ese medejü eke-yin¦ kegür-i inü doγsin odud-un¦ dumda bulaγsan ajiγuu ¦                C: kemen jarliγ¦ bolju elči inü ünegen-i¦ ilegejü tere doluγan odud-un¦ jarliγ inü ünegen yabun¦ martaju                qočurču kümün-ü [4r] köbegün ese medejü eke-yin kegür-i¦ inü doγsin odud-un dumda¦ bulaju aju                - they spoke and they sent a fox as an envoy, but the fox on the way forgot the order of the Seven Stars,                remained behind, so that the human sons did not learn [it] and buried the mother’s corpse among the                Fierce Stars.                 A: tere nigül bur=¦taγ-un següder inü töbed-ün¦ čaγan tngri aγulan-dur kegür-¦ yin qara següder-iyer                aγula-yin¦ bomra neretü tngri burtaγ bolba.¦                B: tere nigül burtaγ-un següder inü¦ töbed-ün čaγan tngri-yin¦ aγula-dur kegür-ün qara següder-¦ yier                aγula-yin bomara nertü¦ tngri burtaγ bolba                C: tere nigül burtaγ-un¦ següder inü töbed-ün čaγan¦ tngri-yin aγulan-dur kegür-ün¦ qar-a següder-iyer                dayiriγad:¦ erketü mösün aγulayin bumra¦ neretü tngri-dür burtaγ bolba ¦                The shadow of that defilement by a black shadow defiled the tngri-god called Mountain A: Bomra / B:                       613                Bomara  in the White Heavenly Mountains in Tibet.                 A: kümün-i köbegün-dür erketü tngri¦ nar ibegen qasiyan ese čidabai:¦                B: kümün-ü¦ köbegün-dür erketü tngri nar¦ ibegen qasiyan ese čidaba ¦                C: kümün-ü köbegün-dür erketü¦ tngri nar ibegen qasiyan ese¦ čida=ba                Powerful tngri-gods were protecting the human sons but could not block [the defilement].                 A: meseg neretü tngri-dür öd ügei¦ maγu üge ögülebe                B: emking neretü tngri-dür öd¦ ügei maγu üge ögülebe.                C: meseg neretü tngri-dür¦ öd ügei maγui üge ögülebe¦                                                                                     614                [They] said nasty evil words to the tngri-god called A+C: Meseg / B: Emking.                 612  Stand. ötelejü.                613  Tib. rma chen sbom ra. The Amnye Machen (Tib. A myes rma chen) mountain range in the Golok region of                Amdo (Qinghai Province, Kökenaγur). The protector deity of this sacred mountain is named Machen Pomra.                                                             198","A: küselün Daγun-¦ iyar Degere tngri nar-i Daγudaju¦ tus ügei bolbai                B: küsel-ün¦ [4v] daγun-yiar deger-e tngri¦ nar daγudaju tusa ügei.¦ bolbai                C: küsel-ün daγun-iyar deger-e tngri-¦ nar-a daγu=daju tusan ügei¦ bolba                They called supreme tngri-gods with a sound of wishing, but to no profit.                 A: töbed kitad¦ mongγol neretü γurban köbegün-i¦ üre inü čuqaγ mal inü ügi=¦rebe.                B: töbed kitad mongγol¦ neretü γurban köbegün inü¦ ür-e inü čuqaγ mal inü¦ ügeirebe.                C: töbed kitad mongγol¦ neretü γurban kögegün inü¦ ür-e čuqaγ mal inü üge=¦irebe                The offspring of the three sons, the Tibetan, the Chinese and the Mongol, became few and their cattle                decreased.                 A: egüdügsen eke-yin nidün inü¦ soquraju. jayaγači qan-i čikin-i¦ dülii bolba.                B: egüdegsen eke-yin¦ nidün inü soquraju¦ jayaγači qaγan-u čikin inü¦ dülei bolba.                C: egüdügsen eke-yin nidü [4v] inü soquraju jayaγči qaγan-i¦ čikin inü dülei bolba jayaγači¦ qaγan-i                sanaγan inü bitegürebe¦                                                                                            615                The eyes of the Creator Mother have become blind, the ears of the Life-giver King  have become                deaf (C: + and the mind of Jayaγači King became blocked.)                 A: egündür yaγun sayin¦ yekebesü tusa bui kemeldübei.                                                  616                B: sibaγun-u¦ šanaγan inü b[i]tegürebe  egündür¦ yaγun sayin jüibesü tusa¦ bui kemeldübe                C: egün-dür yaγun sayin bui yaγun¦ kibesü tusa bui kemeldübe::                What should be done to get benefit from it?                 A: tende-¦ [4r] eče Degere oγtarγui-dur manzu=¦širi jarliγ bolba.                B: tengdeče¦ deger-e oγtarγui-tur¦ mangjusiri jarliγ bolba ¦                C: te[n]deče deger-e oγtarγui-dur¦ manjusiri jarliγ bolba                Then, Mañjuśrī in the Supreme Heaven spoke:                 A: doluγan doγšin¦ odun-i jalbari kemen jarliγ¦ bolbai.                B: doluγan doγsin odud-i¦ jalbari kemen jarliγ¦ bolba                C: doluγan¦ doγsin odud-un jalbari kemen¦ jarliγ bolba:                “Pray to the Seven Fierce Stars,” he said.                 A: tendeče doluγan odun-i¦ jalbarabasu tere doluγan erketen¦ jarliγ bolurun                B: tengdeče doluγan¦ [5r] odudi jalbaribasu tere¦ doluγan erke-ten jarliγ¦ bolurun.                C: te[n]deče doluγan¦ odud-i jalbaraba=su tere¦ doluγan doγsin odud¦ jarliγ bolur-un::                When they prayed to the Seven Stars, the Seven Powerful [Stars] spoke:                 A: ai mungqaγ yeketü¦ kümün-i köbegün. bide tan-du ünegen¦ elči ese ilegelü.                B: ai mungqaγ yeke-tü¦ kümün-ü köbegün bide tan-du¦ ünege elči ese ilegelü ¦                C: ai mungqaγ¦ yeke-tü kümün-i köbegün de bide¦ tandu ünegen-i elči ese ilegelüü ¦                “Oh, you very stupid human sons! Have not we sent you the fox as a messenger?                 A: bide tngri narun¦ sanaγan uyidan bui kemen. ta eke-yin¦ kegür-i inü bide doγsin odud-un dum=¦da                buu bula.                B: bide tngri nar-un sanaγan uyidan¦ bui kemen tani eke-yin kegür-i¦ bide doγsid-un dumda buu¦ bula                kemebe                    614  Interpreted  by  Berounský  (2019:  No.  18)  as  Tib.  ma  sang,  demonic  beings  appearing  in  Mongolian  and                Tibetan folk traditions.                615  Jayaγači – one of the 99 tngri-gods, particularly protecting and blessing horses and livestock in general.                616  Šanaγan is obviously a miswriting. Sazykin 1168 has Sobouni xān inu bitöürbe “And, Bird Khan has gone                mad.”                                                             199","C: bide tngri narun sanaγan uyidan¦ bui kemen eke-yin kegür-i inü bide¦ doγsin odud-un dumda buu                [5r] bula kemebe:                We said, do not bury the corps of your mother among us, Fierce Stars, because we, tngri-gods, are                annoyed.                 A:  edüge  egündür  tusa-¦  tai  <guwači?/günči?>  qani  jalaγad  qamuγ  qan  γajar¦  luus-un  tngri  nar-tur                ariγun takil-¦ iyar taki.                B:  edüge egündü¦  tusatai  küngji  qaγan-i¦  jalaγad  qamuγ  qan  γajar¦  luus-yin  qad  tngri  nartur¦  ariγun                takil-iyar taki ¦                C: edüge egün-dü tusa-¦ t[a]i jayaγači qaγan-i jalaγad:¦ qamuγ qan γaj[a]r luus-un tengri nar-¦ tur ariγun                takil-iyar taki ¦                                                                 617                Now, invite King A: Günči / B: Küngji / C: Jayaγači,  who can be helpful with it, and make pure                offerings to all kings, to kings and tngris of earth and water.”                 A: tendeče nigül burtaγ-i¦ arilγaju guwazai! neretü-yi uriju¦ bölüge.                B: tengdeče nigül burtaγ-i¦ arilγaγči qan küngji neretü-¦ yi uriju bölüge.                C: t[e]ndeče nigül burtaγ-i arilγaju¦ tarniči neretü qaγan-i uriju¦ bölüge:                A+B: Then they invited the one named A: Guwazai to purify the defilement / B: Küngji, the king able                to purify the defilement.                C: Then they purified the defilement and invited the King named Jayaγači.                 A: tere guwaz ögülerün. yambar¦ ba üile inü ünigen-eče boluγsan¦ ajiγu                B: tere¦ küngji ögülerün yamar ba¦ [5v] ene üile inü ünegen-eče¦ boluγsan ajiγuu                C: tere tarniči qaγan¦ ögülerün: yambar ba ene üile inü¦ ünegen-eče boluγsan ajuγu                That A: Guwaz / B: Küngji spoke: “All of these aftermaths originated from the fox.                That King Tarniči (Tantric king) spoke: “All of these aftermaths originated from the fox.                 A: maγu-dur maγu jokiju:¦ qouran-i qour-bar γarγaju:¦ [4v]                B: maγu-tur¦ maγu jokiyuu qouras-dur¦ qour-a-yi arilγaγči.                C: maγad¦ -tur maγad-iyar jokiju: qorusa-¦ iyar qourudi arilγaju                Apply evil to the evil, expel poison with poison,                 A: tere nigültü ünigen-i barituγai:¦ kemebe tere ünegen-i baraju ačira=¦ba.                B: nigül-tü¦ ünege-yi barituγai kemebe:¦ tengdeče tere ünegen-i bariju¦ ačiraba.                C: tere nigül¦ -tü ünegen-i baritu=γai kemebe¦ tendeče tere nigül-tu ünegen-i¦ bariju ačaraba:                let the sinful fox be caught!” Then they caught the fox and brought it [to him].                 A: ene nigültü ünegen-i alatuγai¦ kemebesü tere ünegen üge ögülerün.¦                B: ene nigül-tü ünegen-i¦ altuγai kemebesü. tere¦ ünegen üge ögülebe                C: ene nigül-tü ünegen-i¦ alatuγai kemebesü tere ünegen üge¦ ögülebe:                He said: “Let kill this sinful fox!” [But] the fox spoke:                 A: namai buu ala. <buu> oγtuči kemebe namai¦ alabasu kilinče anu yeke.                B: ami-i¦ buu ala buu oγtuγči¦ namayigi alabasu kilingče¦ minü yeke.                C: ami-yi buu ala: buu¦ oγtačiγul kemebe: namayi alabasu¦ kilis minü yeke                A: “Do not kill me! Do not cut me to pieces! The one who kills me, his misdeed will be great.                B: “Do not kill me! Do not cut me to pieces! If you kill me, my misdeed is/will be great.                C: “Do not kill me! Do not cut me to pieces! If you kill me, the false accusation of mine will be great.                 A: oγuγ-a=¦ta kerbe alabasu küjügün-i minü¦ altan jinglegür-iyer qaγal.                B: oγuγata kerbe¦ alabasu küjügüü-i minü¦ altan činglegür-iyer qaγal. ¦                C: oγuγta kerbe [5v] alabasu küjügün-i minü altan jingnür¦ -iyer qaγačaγul=ju ükükül:                 617  Jayaγači qaγan lit. the ruler of fortune, destiny, life. Known among the Buryats (zayaaši) as a sort of twin or                guardian spirit of man, particularly responsible for the children (Birtalan 2001: 1001).                                                             200","In any case, if you kill me, split my neck with golden scales.                 A: minü¦ üsün-eče inü nige bülüge ba.¦ miqan-ača inü nigen keseg. čisün-¦ eče inü nigen dusul ba.                yasun-ača¦ inü nigen kelterek[e]i kiged-iyer teden-i¦ quriyaju tngri γajar bügüde-dür ari=¦γun takil-iyar                arilγatuγai.                B: minü üsün-eče nigen-e¦ bülüg ba. miqan-ača nigen¦ keseg kiged časun-ača¦ [6r] minü nigen dusul ba.                yasun-ača¦ minü nigen kelterikei kiged-iyer¦ tedeni quriyaju. tngri γajar¦ bügüde-dür ariγun takil-yiar¦                takin arilγatuγai.                C:  minü  üsün-eče  jarim-ud:  kilγasun-ača¦  minü  eke  keseg=ken:  minü  čisun-ača¦  nigen  dusul:  minü                yasun nigen¦ kelterekei kiged-iyer tedeger¦ quriyuju [!]: tengri γaj[a]r bügüdeger-¦ tür araγun takil-iyar                arilγatuγai¦                Take a part of my hair, a piece of my flesh, a drop of my blood and a chip of my bones. Assemble                them and with a pure offering, purify all the heaven and earth.”                 A: tere ü=¦negen ögülerün inü. nadur yisün belge¦ tegüs bui.                B: tere¦ ünegen ögülerün nadur eserün¦ tngri-yin yisün belge tegüs bui ¦                C: tere ünegen ögüler-ün nadur eserün¦ tngri-yin yisün belge tegüs buu [!]                The fox [also] said: “I possess nine signs of Esrua tngri in their entirety.                 A: čikin-ü üjügür qara=¦laγsan minü γ’albarwasun modun-u segü=¦der-tü kebtegsen-ü belge                B: čikin minü üjegür qarlaγsan minü¦ γalbarwasun modun-u següder-tü¦ kebtegsen-ü belge                C: minü čikin-i üjügür qaralaγsan galbarawa=ras modun-i següder-tür¦ kebtegsen-i belge bolai                                                                                               618                The tips of my ears became black. It is a sign of lying in the shade of the kalpavṛkṣa tree.                 A: qangšiyar¦ minü oqur boluγsan nigül burtaγ¦ [5r] ünüstegsen-ü belge.                B: qangsiyar¦ minü aqur oγutur boluγsan¦ minü burtaγ ünüsügsen-ü belge ¦                C: qa[n]gsiyar¦ minü oqur qotuγur boluγsan¦ nigül burtaγ-i inü nomuqadqaqui-¦ yin belge bolai                A+B: My snout became short. It is a sign that I sniffed at an impurity.                C: My snout became short and sunken. It is a sign of purifying misdeeds and impurity.                                                             619                A: qabar-un üjü=¦gür qarlaγsan minü enggüjün (?)  čidkür-i¦ čidaqu-yin belge.                B: qamarun üjegür qarlaγsan minü¦ engger-ün (?)  čidkür-i daruqu-yin¦ belge                                                            620                C: qabar-un üjügür-¦ un qarlaγsan minü ečüs-dür ada¦ čidkür-ün daruqui-yin beleg bolai¦                                                                           621                The tip of my muzzle became black. It is a sign that (C: in the end)  I will supress evil ghosts.                 A: ama qaltar boluγsan¦ minü rašiyan-u naγur-ača amsaγsan-u¦ belge.                B: am qaltar boluγsan minü¦ rasiyan-tu naγur-ača amasaγsan-¦ u belge                C: ama minü kürin boluγsan-i inü [6r] rasiyan-u Dalai-ača amasaγsan-u belge¦ bolai                A+B: My mouth became dark. It is a sign that I tasted from a lake of nectar.                C: My mouth became brown. It is a sign that I tasted from a lake of nectar.                 A: omurai minü čaγan boluγsan¦ minü örülüge-yin naran-u gereltü saγuγ=¦san-u belge.                B: omuru minü čaγan¦ köke boluγsan minü naran-i¦ gerel-tür saγuγsan-u belge¦ [6v]                C: omuru minü čaγan boluγsan:¦ naran-i gerel-tü kürügsen-i belge bolai                A: My breast became white. It is a sign that I was sitting in the light of the morning sun.                B: My breast became white-blue. It is a sign that I was sitting in the sunshine.                C: My breast became white. It is a sign that I came into the sunshine.                 A: qa minü qara boluγsan¦ rašiyan-u jülge maγajiγsan-u belge.¦                B: köl-ün qa minü¦ šara qara boluγsan¦ rasiyan-u jüge [!] maltaγsan-u¦ belge                  618  Skt. kalpavṛkṣa wish-fulfilling divine tree.                619  The closest word engkeji- “calm down” does not fit into the context.                620  Engger “the upper flap, the breast part (of the Mongolian deel)” does not fit into the context.                621  Only C has an understandable formulation ečüs-tür instead of unrelated A: engküjün and B: engger-ün.                                                             201","C: kölü minü qar-a boluγsan-i rasiyan-tu¦ jülge-yi maltaγsan-u belge bolai                A: The forequarters became black. It is a sign that I scratched the nectar lawn.                B: The forequarters on my legs became yellow-black. It is a sign that I dug up the nectar lawn.                C: The forequarters on my legs became black. It is a sign that I dug up the nectar lawn.                 A: üyiküi minü čaγan boluγsan tngri-¦ yin čaγan mörün-dür kebtegsen-ü belge.¦                B: üyeküi minü čaγan¦ boluγsan minü tngri-yin¦ čaγan mörin-tür umtaγsan-u¦ belge.                C: minü¦ üike čaγan boluγsan-i tngri-yin¦ čaγan mören-i getülüg=sen-ü beleg¦ bolai:                           622                A: My belly  became white. It is a sign that I laid in the heavenly white river.                B: My belly became white. It is a sign that I slept in the heavenly white river.                C: My belly became white. It is a sign that I crossed the heavenly white river.                 A: γuyan-i minü ungγasun köke boluγsan¦ ebülün mösün degere kebtegsen-ü belge.¦                B: γuy-a-u minü ungγasun¦ köke boluγsan anu ebül-ün¦ mösün deger-e kebtegsen-ü¦ belge.                C: minü γuy-a-yin ungγasun köke¦ boluγsan-i ebül-ün mösün degere kebtegsen-¦ ü belge bolai:                The fur on my (heel’s) thigh became blue. This is a sign that I lay on the winter ice.                 A: joo-i minü čouqur boluγsan erte¦ manaγar següder-tü yabuγsan-u belge.¦                B: qaγaram minü čoqur¦ boluγsan minü erte manaγar¦ següdertü yabuγsan-u belge ¦                C: minü ungγasun-i üjü=¦gür sir-a boluγsan sigüderin-tei minü¦ erte manaγar sigüderin-tü yabuγsan-i¦                belge bolai:                My back became spotted. (C: The tip of my fur became yellow and wet with dew.) It is a sign that I                run in the morning shade (C: in the morning dew).                 A: aru minü ulaγan boluγsan šingqu-tu¦ aγulan-dur kürbegegsen-ü belge.                B: aru minü ulaγan boluγsan¦ minü singqun aγula-dur¦ kürbegsen-ü belge                                                              623                C: aru minü ulaγan boluγsan-i dorun-a jüg-ün naγur -tur kürbegsen-ü¦ belge bolai:                My  back  became  red.  It  is  a  sign  that  I  wallowed  in  the  vermilion  mountains  (C:  in  the  eastern                lake/cave).                 A: jon-du¦ minü odu tügegsen metü eke-yin¦ nadur talbiγsan-u belge.                B: minü jon-¦ tur odun tügegsen¦ minü eke-yin nadur talbiγsan-¦ u belge.                C: minü joni čoγuqur boluγsan-¦ i: eke-yin belge eke nadur talbiγsan belge¦ bolai:                A+B: My spine became like stars spread across the sky. It is a sign that my mother set upon me.                C: My spine became spotted. It is a sign that my mother set upon me.                 A: segül minü¦ γov-a urtu boluγsan tngri-yin¦ [5v] oyudal-iyar yabuγsan-u belge.                B: segül minü γuv-a¦ urtu boluγsan inü tngri-yin¦ [7r] oyudal-yiar yabuγsan-u belge ¦                C: minü segül inü γov-a urtu [6v] boluγsan: tengri-yin oyudal-iyar¦ yabuγsan-u belge bolai                My tale became nice and long. It is a sign that I went through the Milky Way.                 A: segülün¦ üjügür čaγan takil-un qoyitu mör-i¦ arilγaqu-yin belge.                B: segül-ün üjegür čaγan boluγsan minü¦ takil-un qoyitu mör arilγaqui-yin¦ belge                C: segül-ün¦ üjügür inü čaγan boluγsan-i takil-¦ un qoyitu mör inü arilγaqui-yin belge bolai                The tip of [my] tale became white. It is a sign that the next birth will be purified by the offering.                 A: ünegen ögede¦ kürtel-e qoyisi qaraγči minü eng¦ urida ečige eke burtaγ-tu-yin köbegün¦ mön-ü tula                                                 624                edüge ičigüri-yi medekü-yin¦ udaq-a.  tere metü yisün belge tegüs¦ büridügsen nadur ese tegüsügsen¦                yaγun ber ügei.                  622  A part of the animal-body below the breastbone.                623  The word in C can be read naγur, but the actual form of the final -r with the closed numu does not correspond                with the form of final -r with a boldly opened ending (with a supressed numu). Therefore, an interpretation as                aγui with a redundant sidü after gedesü is also possible.                624  Instead of stand. udq-a “meaning, sign”.                                                             202","B:  bi  ünegen  ögede  köngdelün¦  qoyisi  qaraγči/γarγači  (?)  minü  eng  urida¦  ečege  eke  burtaγ-tu-yin                köbegün¦ mön-ü tula edüge. üjekü¦ medekü-yin udq-a tere minü¦ yisün belge tegüs büridügsen¦ nadur                ese tegüsügsen yaγun ber¦ ügei                                                       625                C: bi ünegen ögede güitele¦ qoyisi γarγaγči  minü eng urida¦ elünčüg qulu[n]čug-dur minü burtaγ-¦                                                                                     626                tai-yin  tula:  edüge  üjeküy-e¦  medeküi-yin  belge  bolai  minü  teyimü¦  asqura  tngri-yin  yisün  belge                tegü=¦sügsen bi nadur ese tegüsügsen¦ ügei bui kemebe                                                                627                A: While running uphill, I, the fox, look backwards.  As I am a son of parents with defilement, it                means  that  now  I  know  my  origin  /  the  shame. 628  That  nine  signs  are  complete  upon  me.  I  have                nothing incomplete.                B: While running sideways uphill, I, the fox, look backwards. As I am a son of parents with defilement,                it means my looking [back] means that I [am the one who] know[s]. That nine signs of the Supreme                tngri / asuras are complete upon me. I have nothing incomplete.                C: While running uphill, I, the fox, look backwards. As I am a son of parents with defilement, it means                my looking [back] means that I [am the one who] know[s]. That nine signs are complete upon me. I                have nothing incomplete.                 A: ünegen-iyer¦ ariγun takil üiledügsen erdem ber¦ jayaγači qaγan-u nidün inü negejü.¦ ergügsen qaγan-                i čikin inü sonur¦ bolumui.                B: ünege-yier ariγun¦ takil üiledtügsen-ü erdem-¦ yier jayaγači-yin nidün inü¦ negemüi örgügsen qaγan-                u¦ čikin inü soqur bolumui ¦                C: nadur ariγun¦ takil üiledbe=sü erdem minü¦ yeke=de bolju amitan-u sedekil inü¦ delgerejü biy-e inü                amurliγulbai¦ bi nidün negejü čikin-i sonur bolumui¦                A+B: Thanks to the pure offering made by a fox, the eyes of the King Jayaγači open and the ears of                the elevated king become hearing (B: become blind).                C: If someone made the purifying offering to me, my virtues would be multiple, the mind of that being                [= man] would flourish and his body would become carefree. I will open [my] eyes and prick up [my]                ears.                 A: sibaγun-u köbegün-i sedkil-ün¦ jobulang-yi arilγamu.                B: sibaγun-u köbegün-i sedkil-ün¦ mungqaγ jobalang-i arilγamu ¦                C: -                It will purify the mind suffering (B: the stupidity of mind) of the bird son.                 A: qamuγ sangsar-un¦ burtaγlaγsan-i geyigültügei.                B: qamuγ segser/seyiser-ün burtaγlaγsan-i¦ geyigültügei                C: -                May the defiled of the whole material world be illuminated (B: unclear).                 A: -                B: -                     629                C: bi  qamuγ amitan-dur öljei [7r] qutuγ orusituγai:                C: May all sentient beings attain good fortune.                 A: Degere oγtarγui¦ dügüren tngri nartur takin arilγatuγai:¦                B: deger-e oγtarγui¦ [7v] dügüreng tngri nartur takin¦ arilγatuγai.                C: degedü tngri¦ dügüreng tngri nar takin arilγ=¦γatuγai                A: May [they] perform the offering to the Supreme heaven and all the tngris and become purified.                 625  Supposedly a mistake instead of qaraγči.                626  Probably a miswriting of esrun or esrowa (Qormusta tngri as the Supreme tngri-god) or asuri (“asura(s)”,                demigods).                627  Translated according to the manuscript Sazykin 1168 (C 394) bi ünegen öödö güyitele: xoyiši xaraji üzekü                mini ene urida eleceq xolinxaq inu burtaqtayin tulada (Sárközi \& Sazykin 2001: 121).                628  It  is  unclear  whether  ičigüri  was  intended  as  ijaγur  “origin,  descent”  or  ičigüri  “shame,  embarrassment”,                which is less probable.                629  Subject bi (1  person sg. “I”) is unclear because the verbal form (orusituγai) refers to the 3  person.                             st                                                                                           rd                                                            203","C: May [they] perform the offering to the Supreme tngri and all the tngris and become purified.                 A: jabsar-un gegegen-iyer dügür[e]n odud-tur¦ takin arilγatuγai.                B: jabsarun gegen-¦ yier dügüreng odud-tur¦ takin arilγatuγai.                C: dumda oγtarγui dügüreng¦ doγsin odud-tur takin arilγ=¦γatuγai                                                                            630                May [they] perform the offering to all stars of the Middle brightness  and become purified.                 A: dour-a etügen-iyer¦ dügüren qan luus-un qad-i X.                B: dour-a¦ edügül-yier dügüreng qan γajar¦ luus-un qad-tur takin¦ arilγatuγai.                C: dour-a etügen eke dügüreng¦ qan γajar luus-un qad-tur takin¦ arilγatuγai:                A: May [they] perform the offering to the lords of the whole lower Etügen [= earth] and nāgarājas and                become purified.                                                                                  631                A: May [they] perform the offering to the lords of the whole lower Etügen  [= earth] and lords of the                land and nāgas and become purified.                C: May [they] perform the offering to the lower Etügen Mother and all the kings [= master spirits] and                lords of the land and nāgas and become purified.                 A: ünegen-iyer¦ [6r] dakin arilγaγsan-u küčüber bi yog’a=¦čari kiged öglige ejed bügüdeger-tür¦ eng                urida ečige eke ebüge elünčüg-¦ tür <burtaγ> boluγsan bögesü ene ünigen-ü či=¦sün miqan-iyar takin                arilγatuγai.                B:  ünegen-iyer¦  arilγaγsan-u  küčün  ber  bi¦  yegüjer  kiged.  öglige-yin¦  ejed  bügüdeger-tür  eng¦  urida                ečege eke ebüge¦ elüngče-tür burtaγ boluγsan¦ bögesü ene ünegen-ü čisün¦ miqan-yiar takin arilγatuγai                C:  ünegen-i  takil-iyar¦  arilγaγsan  küčün-iyer  bi  yogačari¦  kiged  öglige-yin  ejen  bügüdegür-tür¦  eng                uridan ečige ebüge elünčüg¦ qulunčug-tur burtaγ boluγsan¦ bögesü ünegen-i čisun miqan-iyar¦ takin                arilγatuγai:                By the power of purifying by the fox, may all yogacāryas, lords of gifts  and everyone who  had a                defilement  from  their  parents,  grandparents  or  grand-grandparents  be  purified  by  offerings  of  the                blood and flesh of this fox.                 A: emege¦ eke-yin emege eke-dür burtaγ boluγsan bö=¦gesü ene ünegen-ü üsün čisün-iyer X:¦                B: emge eke-yin emge eke-tür¦ burtaγ boluγan bögesü¦ ene ünege-ü üsün yasun-yiar¦ takin arilγatuγai.                C: emege eke-yin ...¦ ...-dür burtaγ boluγsan bögesü¦ ünegen-i üsün yasun-iyar takin¦ arilγatuγai                If [their] grandmothers of grandmothers were defiled, may they perform a purificatory offering of the                blood and flesh of this fox.                 A: qoyitu köbegün ači nartur burtaγ bo=¦luγsan bögesü ene ünigen-ü tabun erkeber X:¦ [6v]                B:  qoyitu¦  [8r]  köbegün  ačinar-tur  burtaγ¦  boluγsan  bögesü  ene  ünege-ü¦  tabun  erke-ber  takin                arilγatuγai ¦                C:  qoyitu  köbegün  ačinar-¦  tur  burtaγ  boluγsan  bögesü  [8v]  ünegen-ü  tabun  möčes-iyer  takin¦                arilγatuγai                If [their] sons and grandsons were defiled, may they perform a purificatory offering of the (A+B:) five                         632                organs (?)  (C: five limbs) of this fox.                 A: dörben <erke-ten-ü burtaγ-i takin X:>                B: -                C: -                A: May they perform a purificatory offering to purify the defilement of the four organs/members.                 A: -                B: morin üker qonin-tur burtaγ¦ boluγsan bögesü ene ünege-ü¦ gedüsün güjegen-yier takin¦ arilγatuγai.                C: mörin üker qoyi- [!] dur¦ burtaγ boluγsan bögesü ünegen-i¦ gedesün güjigen-iyer takin arilγ=¦γatuγai:                 630  Jabsar-un gegen, more frequently gegen jabsar, Tib. bar snang is a epithet of the sky (Яхонтова 2010: 271).                631  The word etügen is corrupted in B.                632  I understand tabun erke as tabun erketen “five organs”.                                                             204","A+B: If there was a defilement of cows and sheep, may they perform a purificatory offering by the                belly and stomach of this fox.                 A: -                B:  ünegen-i  takin¦  arilγaqui-yin  teyimü  yeke¦  küčütei  bui  qamuγ  egüdügsen¦  burtuγ-ud-i  takin                arilγatuγai¦                C: ünegen-yin takil-iyar¦ arilγaqu teyimü yeke küčütü buyu¦: qamuγ egüdügsen-i qamuγ burtaγ-¦ ud-                        633                iyar takil  [!] arilγasuγai::                The purifying offering of the fox is so mighty, may it purify all the defilements that arose.                 A: -                B: ene edür burtuγ-tu ene¦ ünegen-ü sang-i talbiqui¦ toluγai-bar erketü tngri-yin¦ burtaγ-i arilγamui.                                         634                                                           635                C: kerber¦ ene edür-ün γoq-a  ünegen-i taluγai- ¦ iyar erketü tngri-yin burtaγ-i¦ arilγayu                This day, by making an incense offering of the fox with the help of its head, the defilement of the                Mighty tngris will be purified.                 A: -                B: nidün [!] -yier¦ naran saran-u burtaγ-i arilγamui¦                C: nidü-iyer naran saran-u¦ burtaγ-i arilγayu:                With [its] eyes, the defilement of the Sun and Moon will be purified.                 A: -                B: sidün-yier odun-u burtaγ-i¦ arilγamui.                C: -                B: With [its] teeth, the defilement of the stars will be purified.                 A: -                B: čikin-iyer sakiγulsun-¦ u burtaγ-i arilγamui¦ [8v]                C: čikin-iyer¦ degedü sakiγulsun-i burtaγ-i¦ arilγayu                A+B: With [its] ears, the defilement of the tutelary deities will be purified.                 A: -                B: qamar-iyar ekiner-ün sakiγulsun-¦ u burtaγ-i arilγamui.                C: qabar-iyar ekiner-ün¦ sakiγulsun-i burtaγ-i arilγayu                B+C: With [its] nose, the defilement of wifely tutelary deities will be purified.                 A: -                B: kelen-¦ iyer oγtarγui-yin gilbalγan¦ burtaγ-i arilγamui.                C: kelen-iyer oγturγui-yin gilbelgen-ü¦ burtaγ arilγayu                B+C: With [its] tongue, the defilement of the flash from the sky will be purified.                 A: -                B: dörben¦ köl-iyer dörben yeke erketen-ü¦ burtaγ-i arilγamui. ¦                C: dörben jüil-iyer [8r] dörben yeke erketen-i burtaγ¦ arilγayu                B+C: With [its] four legs, the defilement of the four big organs will be purified.                                     636                A: jirüken-iyer mösütü  aγula-yin X:¦                B: jirüken-yier mösütü¦ aγula-yin burtaγ-i arilγamu[i] ¦                C: jirüken-iyer naiman erketü¦ luus-un qad-un burtaγ-i arilγayu                A+B: With [its] heart, the defilement of the Ice Mountain will be purified.                  633  Instead of takin.                634  Reading and meaning here unclear. The basic meaning of γoq-a is “hook”.                635  Instead of toluγai.                636  Written without silbi.                                                             205","C: With [its] heart, the defilement of the eight mighty nāgarājas will be purified.                 A: aγusiki-bar časutu aγula-yin burtaγ-i X:¦                B: aγusig ber časutu aγulan-i¦ burtaγ-i arilγamui                C: aγuskin-iyar časutu aγula-yin¦ burtaγ                With [its] lungs, the defilement of the Snowy Mountain will be purified.                 A: eligen-iyer qada-yin X:                B: eligen-yier¦ qadaγ [!]-yin burtaγ-i arilγamui ¦                C: eligen-iyer¦ qada-yin burtaγ-i arilγayu                With [its] liver, the defilement of the rocks (B: of khadags) will be purified.                 A: gedesün-iyer teregegür¦ narun burtaγ-i X.                B: gedüsün-yier jam-ud-un¦ tergegür-ün burtaγ-i arilγamui ¦                C: gidüsün-¦ iyer jam-un burtaγ-i arilγayu                A: With [its] stomach, the defilement of roads will be purified.                B: With [its] stomach, the defilement of paths and roads will be purified.                C: With [its] stomach, the defilement of paths will be purified.                 A: güjegen-iyer Dalai-yin bur=¦taγ-i X.                B: güjegen-yier dalai-yin burtaγ-i¦ arilγamui.                C: küjügün-iyer-iyer Dalai-yin burtaγ-i¦ arilγayu                                      637                With [its] belly (C: neck ), the defilement of the ocean will be purified.                 A: yasun- <iyar čilaγun-u burtaγ-i X:>                B: yasun-yiar čilaγun-u¦ burtaγ-i arilγamui                C: yasun-iyar čilaγun-u¦ burtaγ-i arilγayu                With [its] bones, the defilement of stones will be purified.                 A: čisun-iyar usun-i X:¦                B: čisun-yiar¦ usun-u burtaγ-i arilγamui ¦                C: čisun-iyar¦ usun-un burtaγ-i arilγayu                With [its] blood, the defilement of water will be purified.                 A: miqan-iyar γajar-un burtaγ-i X:                B: miqan-yiar γajarun burtaγ-i¦ arilγamui.                C: miqan-¦ iyar γajar-un burtaγ-i arilγayu ¦                With [its] flesh, the defilement of earth will be purified.                 A: ungγasun-¦ iyar <qamuγ modu> bodasun-i burtaγ-i X.                B: ungγasun-yiar¦ qamuγ modun bodasun-u burtaγ-i¦ [9r] arilγamui.                C: ungγusun-iyar qamuγ modun¦ butasi-yin burtaγ-i arilγayu ¦                                                                           638                With [its] wool, the defilement of everything of wooden substance  will be purified.                 A: Degedü yisün¦ üyes-iyer yisün dalai-yin burtaγ-i X.¦                B: degedü yisün douraki¦ yisün üyes-yier dalai-yin burtaγ-i¦ arilγamui                C: degedü yisün üyes-iyer dorun-a¦ jüg-ün yisün Dalai-yin burtaγ-i¦ arilγayu:                With the upper nine and the lower nine members, the defilement of the ocean will be purified.                 A: döčin dörben niruγun-u üyes-iyer¦ dörben jüg naiman kijaγar-tur daγsan¦ qan γajar usun-u ejed-ün                burtaγ-i X:¦                 637  The wording küjügün “neck” seems to be original, because gedesün and güjegen are almost synonymous and                in A and B appear illogically one after another.                638  The original wording was qamuγ modu butas-un burtaγ ¨the defilement of all the trees and bushes¨.                                                             206","B: döčin dörben niruγun-u¦ üyes-yier dörben jüg-i naiman¦ kijaγar-tur aγsad-un qan¦ γajar usun-u ejed-                ün orun-u¦ burtaγ-i arilγamui.                C: döčin dörben niru= [8v] γud-un üyes-iyer dörben jüg¦ naiman kijaγar-dur aγsad-tur¦ qan γajar usun-                u ejed-ün burtaγ-i¦ arilγayu                With the fourty-four vertebrae of the spine, the defilement of kings and lords of earth and waters in                four directions and eight limits will be purified.                 A: ünigen-ü baraγun qabarγ-a-bar edür a=¦qu tngri-yin burtaγ-i X.                B: ünege-ü¦ baraγun qab[i]raγ-yiar edür anu¦ tngri-yin burtaγ-i arilγamui ¦                C: ünegen-i baraγun qabirγan-¦ iyar edür-ün aγči tengri narun¦ burtaγ-i arilγayu                With the right rib of the fox, the defilement of the daylight tngris will be purified.                 A: ünegen-<ü> jegün¦ qabarγ-a-bar söni-yin aγči tngri¦ narun burtaγ-i X.                B: ünege-ü jegün qab[i]raγ-yiar¦ söni-yin aγči tngri-yin¦ burtaγ-i arilγamui                C: jegün qabirγan-¦ iyar söni-yin aγči tengri narun¦ burtaγ-i arilγayu:                With the left rib (A+B: of the fox), the defilement of the nightly tngris will be purified.                 A: ünigen-ü kedü kedün qabi=¦sun-iyar qamuγ amitan-u sedkel-ün nigül bur=¦taq-i X.                B: ünege-ü¦ kedü kedün qabsun-yiar qamuγ¦ amitan-u sedkil-ün nigül-ün¦ burtaγ-i arilγamui                C: ünegen-i gedüsün¦ kedün qabasun-iyar qamuγ amitan-i¦ sedkil-ün nigül burtaγa-i arilγayu::                With several of ribs of the fox, the misdeeds and defilement of all beings will be purified.                 A:  bi  yog’azari  teregülen  öglig-yin¦  ejen  bügüdeger-ün  urin  sedkel-iyer¦  yal-a  yangqun  üiledügsen                bögesü ene <ünegen-ü takil-iyar arilγatuγai:>¦ [7r]                B: yijegüri¦ terigüten öglige-ün ejed bügüdeger-¦ ün urin sedkil-yier janan¦ jangγaγ üiledügsen bögesü¦                ene ünege-ü takil-yiar arilγatuγai ¦                C:  bi  yogačari  terigülen  öglige-yin¦  ejen  bügüdeger-dür  urin  sedkil-iyer¦  yala  yangq-a  üile=dügsen                bögesü¦ ene ünegen-i takil-iyar arilγatuγai:¦                If I caused a suffering to yogacāryas, lords of gifts and others by an angry mind, let it be purified by                the offering of this fox.                 A: tačiyangγui sedkil-iyer nigül-i üile=¦dügsen bögesü ene ünigen-ü takil-iyar¦ arilγatuγai.                B: tačiyangγui sedkel-yier nigül burtaγ-i¦ bolbasu ene ünege-ü takil-yiar arilγatuγai¦ [9v]                C: tačiyangγui sedkil-dür burtaγ¦ boluγsan bögesü ene ünegen-i takil-¦ iyar arilγatuγai::                If, through greedy mind there was a misdeed and defilement caused, let it be purified by the offering                of this fox.                 A:  uruγ-un  qara  čaγan¦  mungqaγ  sedkil-iyer  qaltarin 639  üile=¦dügsen  <bükün  irigsen>  bögesü  ene                ünigen-ü takil-iyar¦                B: mungqaγ sedkel-yier qaltaran¦  üiledtügsen bögesü ene¦ ünege-ü takiliyar arilγatuγai¦ uruγud qara                čaγan irigsen¦ bögesü ene ünege-ü takil-yiar¦ ariltuγai.                C: mungqaγ-un sedkil- [9r] iyer qaltarin üiledügsen bögesü¦ ene ünegen-i takil-iyar arilγatuγai:                A: If we acted tripping through our foolish mind in black and white [actions] of family [affairs], may it                be purified by the offering of this fox.                B: If we acted tripping due to our foolish mind, may it be purified by the offering of this fox. If black                and white [affairs] came to the kinship, may it be purified by the offering of this fox.                C: If we acted tripping through our foolish mind, may it be purified by the offering of this fox.                 A: γal usu altan modu qarsilaγsan bö=¦gesü ene ünigen-ü takil-iyar X:¦                B: γal usu modun¦ sirui ki dörben maqabud¦ qarsilaγsan bögesü ene ünege-ü¦ takil-yiar arilγatuγai.                C: γal usun altan modun qarsilaγsan bögesü¦ ene ünegen-i takil-iyar arilγatuγai ¦                A+C: If any misdeed against the fire, water, gold, trees should occur, let it be purified by the offering                of this fox.                 639  The exact meaning of qaltarin (A, C) here is unclear.                                                             207","B: If any misdeed against the four elements should occur, let it be purified by the offering of this fox.                          640                A: araγun -ud-un ed-i quriyaγsan böge=¦sü ene ünegen-ü takil-iyar X                B: ariγun-¦ nuγud-un ed quriyaγsan bögesü¦ ene ünege-ü takil-yiar ariltuγai ¦                C: qoyar ariγun-nuγud ed-i quriyaγsan¦ bögesü ene ünegen-i takil-iyar arilγatuγai ¦                If someone stole belongings of the (C: two) Saints (Arhats), let it be purified by the offering of this fox.                 A: kümün-ü¦ yasu <bariγsan> bögesü ene ünegen-ü X.                B: kümün-ü yasun bariγsan bögesü¦ ene ünege-ü takil-yiar ariltuγai ¦                                 641                C: kümün-i yisün-i  bariγsan bögesü ene ünegen-¦ i takil-iyar arilγatuγai                If someone buried the bones of a deceased person, may [the defilement] be purified by the offering of                this fox.                 A: küčir-¦ iyer nigül-i üiledügsen bögesü ene¦ ünigen-ü X.                B: küčir-iyer nigül üiledügsen¦ bögesü ene ünege-ü takil-yiar¦ ariltuγai                C: küčir-iyer¦ nigül-i üiledügsen bögesü ene ünegen¦ takil-iyar arilγatuγai                If someone committed a severe misdeed, let it be purified by the offering of the fox.                 A: morin eljige luusa kiged-¦ ün miq-a idegsen bögesü ene ünigen-ü X.¦                B: morin eljigen laγus¦ kiged-ün miq-a bögesü ene¦ ünege-ü takil-yiar ariltuγai ¦                C: morin eljigen¦ lausan kiged-ün miqan idegsen bögesü¦ ene ünegen-i takil-iyar arilγatuγai ¦                If someone ate the meat of a horse, donkey, or mule, may [the defilement] be purified by the offering                of this fox.                 A: noqai <γaqai-yin> miqan-u egürdü kebtegsen böge=¦sü ene ünigen-ü X.                B: noqai γaqai-yin miq-a idegsen¦ ba. egüberi/egüri (?) kegür-tür kebtegsen¦ [10r] bögesü ene ünege-ü                takil-yiar¦ ariltuγai.                C: noqai γaqai-yin miq-a idegsen egür-dür¦ kebtegsen bögesü ene ünegen-i takil-iyar¦ arilγatuγai::                A: If someone has been lying on a pad with flesh of a dog and pig [!], may this [action] be purified by                the offering of the fox.                B: If someone has eaten the flesh of a dog or pig or has been lying [next to] its carrion (?), may this                [action] be purified by the offering of the fox.                C: If someone has eaten the flesh of a dog or pig or has been lying in a nest/lair, may this [action] be                purified by the offering of the fox.                 A: ebčitü kümün-ü¦ <qubčasu> emüsügsen bögesü ene ügen-ü X.                B: -                C: ebečin-tü kümün-i qubčasan [9v] emüsügsen bögesü                If someone has worn the garments of a sick person, may this be purified by this offering of the fox.                 A: γalzaγu¦ kümün-i mese bariγsan bögesü ene¦ ünigen-ü X.                B: γaljaγu kümün-ü¦ miq-a bariγsan bögesü ene¦ ünege-ü takil-yiar ariltuγai ¦                C: γaljaγu kümü-i¦ mese bariγsan bögesü ene ünegen-i takil-¦ iyar arilγatuγai::                If someone A+C: has held the knife / B: has touched the flesh of a madmen, may this be purified by                this offering of the fox.                 A: burtaγ-tu kümün luγ-a¦ Darasun uγuγsan bögesü ene ünigen-ü X¦ [7v]                B: burtaγ-tu kümün lüge darasun¦ uγuγsan bögesü ene ünege-ü¦ takil-yiar ariltuγai.                C: burtaγ-tu kümü-¦ luγ-a darusun uγulčaγsan¦ bögesü ene ünegen.-i takil-iyar ari=¦lγatuγai::                If someone has drunk wine with a defiled person, may this be purified by the offering of the fox.                        642                A: olan  irgen-dür aman aldaγsan¦ bögesü ene ünegen-ü X:¦                 640  Supposedly a misspelling of arqad (Arhat).                641  Instead of yasun-i.                                                             208","B: olan¦ irgen-tür am aldaγsan¦ bögesü ene ünege-ü takil-¦ yiar ariltuγai.                C: olan irgen-dur aman¦ aldaγsan bögesü ene ünegen-i takil-¦ iyar arilγatuγai::                                                         643                If someone has taken an oath to many peoples,  may it be purified by the offering of this fox.                 A: ükügsen kümün-i yasun-u¦ ünür ünüstegsen bögesü¦ ene ünigen-ü X:                B: ükügsen¦ kümün-ü yasun-u ünür¦ ünüsütügsen bögesü ene ünege-ü¦ takil-yiar ariltuγai.                C: ükügsen kümün-i¦ yasun-i ünüri ünüsügsen bögesü¦ ene ünegen-i takil-iyar arilγatuγai:: ¦                If someone has smelled the smell of remains of a deceased person, may it be purified by the offering                of this fox.                                     644                A: em-e kümün-ü¦ asai -yin ünür ünüstegsen¦ bögesü ene ünegen-ü X:¦                                      645                B: em-e kümün-ü¦ esegei -ü ünür ünüsütügsen¦ bögesü ene ünege-ü takil-yiar¦ ariltuγai.                C: em-e kümün-i asi-yin ünür ünüsügsen¦ bögesü ene ünegen-i takil-iyar ari=¦lγatuγai::                If someone has smelled the smell of the menstrual fluid of a woman, let it be purified by the offering                of this fox.                       646                A: oṃ  blam-a kiged idam¦ mandal-dur burtaγ boluγsan¦ bögesü ene ünegen-ü X:¦                B:  burqan  nom  blam-a¦  kiged  idam  mangdal-tur  burtaγ¦  boluγsan  bögesü  ene  ünege-ü¦  takil-yiar                ariltuγai.                C: oṃ blam-a kiged idam¦ mandal-dur burtaγ boluγsan bögesü¦ ene ünegen-i takil arilγatuγai::                If there occurs a defilement concerning (B: +the Buddha,) the religion, the lama or the tutelary deities,                may it be purified by the offering of this fox.                 A: kedün mahak’ala nar-tur X¦ burtaγ boluγsan bögesü¦ ene ünegen-ü X:                B: qotu¦ nar mangdal-tur burtaγ boluγsan¦ bögesü ene ünege-ü takil-yiar¦ ariltuγai¦ [10v]                C: kedün¦ mahākala-dur burtaγ boluγsan¦ bögesü ene ünegen-i takil-iyar <arilγatuγai>: [10r]                A+C: If there occurs a defilement concerning several Mahākālas, may it be purified by the offering of                       647                the fox.                 A: eke Daginis-¦ tur burtaγ boluγsan böge=¦sü ene ünegen X:                B: eke daginas nartur burtuγ¦ boluγsan bögesü ene ünege-ü¦ takil-yiar ariltuγai.                C: ekenerün tngri narun burtaγ boluγsan¦ bögesü ene ünegen-i takil-iyar arilγatuγai ¦                A+B: If there occurs a defilement concerning the mother-dakinis, may it be purified by the offering of                the fox.                C: If there occurs a defilement concerning tngris of wives, may it be purified by the offering of the fox.                 A: tabun¦ ijaγur-tu burqan-dur bu=¦rtaγ boluγsan bögesü¦ ene ünegen-ü X:                B: niγur-tu¦ burqan-dur burtaγ boluγsan bögesü¦ ene ünege-ü takil-yiar ariltuγai ¦                C: tabun ijaγur-tu burqan-dur burtaγ¦ boluγsan bögesü ene ünegen-i takil-¦ iyar arilγatuγai                                                                        648                If there has occurred a defilement to the Five Wisdom Buddhas  (B: to the buddha with face), may it                be purified by the offering of this fox.                 642  The following part is written supposedly by the same scribe but probably with a different type of brush and                with diluted ink.                643  Or  to  many  Chinese,  because  irgen  was  used  during  the  Qing  period  specifically  to  denote  the  Chinese.                Bawden 472 mentions a reading of Ms. B üile-yin erke-dür aman aldaγsan bögesü “If we have taken an oath                through the influence of former deeds”, which is not attested in any of manuscripts analysed here.                644  Asa  –  mucus  in  the  mouths  of  newly  born  animals  and  children  (Сая  төрсөн  мал  адгуус  болон  нялх                хүүхдийн амны сальс, салиа, МХИТТ: асаа 2. https://mongoltoli.mn/dictionary/detail/7608 [01.12.2022]).                645  Stand.  isegei  “felt”.  Supposedly,  the  scribe  misunderstood  the  original  word  (asa).  Also,  Bawden  A                manuscript has the spelling esei.                646  Obviously an early mistake instead of nom.                647  The formulation of B seems to be corrupted.                648  Tabun  ijaγurtu  burqan,  tib.  rigs  lnga,  Five  Wisdom  Tathāgatas,  the  Five  Buddha  Families  (1.  Buddha  /                Vairocana,  Tib. rgyal  rigs,  2.  Vajra  /  Akṣobhya, Tib. rje’u’i rigs,  3. Ratna  / Amitābha,  Tib. dmangs rigs, 4.                Padma / Ratnasaṃbhava, Tib. bram ze, 5. Karma / Amoghasiddhi, Tib. gdol pa’i rigs).                                                             209","A: yirtinčü-¦ yin tngri nar burtaγ boluγ=¦[8r] san bögesü ene ünegen-ü X:¦                B: yertengčü-yin tngri nartur¦ burtaγ boluγsan bögesü ene ünege-ü¦ takil-yiar ariltuγai.                C: yirtenčü-yin tngri¦ nar-dur burtaγ boluγsan bögesü ene¦ ünegen-i takil-iyar arilγatuγai::                If there has occurred a defilement to the heavenly tngri-gods, may it be purified by the offering of this                fox.                 A: ebüge ečege-yin suu¦ jali-dur burtaγ boluγsan¦ bögesü ene ünegen X:                B:                C: ebüge ečege-yin suu jali-dur burtaγ¦ boluγsan bögesü ene ünegen-i takil-¦ iyar arilγatuγai::                If there has occurred a defilement to the glory of grandfathers and fathers, may it be purified by the                offering of this fox.                 A: eke¦ kiged yeke naγaču-yin suu¦ jali-dur burtaγ boluγsan¦ bögesü ene ünegen-ü X:¦                B:                C: eke kiged jege¦ naγaču-yin suu jali-dur burtaγ boluγsan¦ bögesü ene ünegen-i takil-iyar aril=¦γatuγai                A: If there has occurred a defilement to the splendour of mothers and maternal relatives (C: mothers,                daughter offspring and maternal relatives), may it be purified by the offering of this fox.                 A: ger-ün sakiγulsun burtaγ¦ boluγsan bögesü ene üne=¦gen X:                B:                C: gerün sakiγulsun-dur¦ burtaγ boluγsan bögesü ene ünegen-i¦ takil-iyar arilγatuγai::                If the guardian spirit of the household has been defiled, may it be purified by the offering of this fox.                                    649                A: egüde-ü baras buγ ¦ qoyar burtaγ boluγsan bö=¦gesü ene ünegen X:                B: -                C: egüden-i¦ sakiγči bars buq-a qoyar-dur burtaγ boluγsan bögesü ene ünegen-¦ i takil-iyar arilγatuγai::                A: If the tiger and evil spirit of the door are defiled, let them be purified by the offering of this fox.                B: If the tiger and bull spirits of the door are defiled, let them be purified by the offering of this fox.                 A: ed¦ tawar idegen-ü sakiγči-¦ dur burtaγ boluγsan bö=¦gesü ene ünegen X:                B:  ed  tawar¦  tariyan  tömüsün  idege  sakiγči-¦  dur  burtaγ  boluγsan  bögesü¦  ene  ünege-ü  takil-yiar                ariltuγai ¦                C: ed [10v] tawar idegen-i sakiγči-dur burtaγ¦ boluγsan bögesü ene ünegen-i takil-iyar¦ arilγatuγai::                If the protector of A+C: goods and food / B: goods, grain and (other) victuals are defiled, let them be                purified by the offering of this fox.                 A: morin-¦ u buyan kišig-tür¦ burtaγ boluγsan bögesü ene¦ ünegen X:                B: morin-u buyan kesig-tür burtaγ¦ boluγsan bögesü ene ünege-ü¦ takil-yiar ariltuγai.                       650                C: kürü  mora-i buyan kisig-¦ i burtaγlaγsan bögesü ene ünegen-i takil-¦ iyar arilγatuγai:                If a defilement to the good fortune of horses occurs, may it be purified by the offering of this fox.                 A: saγaqu gegün-ü buyan¦ kisig-tür burtaγ boluγsan¦ [8v] bögesü ene ünegen X:                B: saγaqu¦ geü üniy-e terigüten ür-e¦ sim-e-tü adaγusun mal-tur¦ burtaγ boluγsan bögesü ene¦ ünege-ü                takil-yiar ariltuγai ¦                C: saγaqu gegüni buyan¦ kesig-i burtaγ boluγsan bögesü ene¦ ünegen-i takil-iyar arilγatuγai::                A+C: If a defilement to the good fortune of milking mares occurs, may it be purified by the offering of                this fox.                B:  If  a  defilement occurs  to  the  good  fortune  of  milking  mares,  cows  and  other  benefit  providing                domestic animals, may it be purified by the offering of this fox.                 A: qurdun¦ morin-u buyan kisig burtaγ boluγ=¦san bögesü ene ünegen-ü X:¦                 649  Bawden A, B mentions buq-a “bull”.                650  Unclear.                                                             210","B: qurdun morin-u buyan kisig-¦ tür burtaγ boluγsan bögesü¦ ene ünege-ü takil-iyar ariltuγai¦ [11r]                C: qurdun morin-u buyan kesig-i burtaγ¦ boluγsan bögesü ene ünegen-i takil-¦ iyar arilγatuγai::                If a defilement occurs to the good fortune of swift horses, may it be purified by the offering of this fox.                 A: üker-ün tngri burtaγ boluγsan¦ ene ünegen-ü X:                B: üker-ün tngri-tür burtaγ¦ boluγsan bögesü ene ünege-ü¦ takil-iyar ariltuγai.                C: üker-ün tengri-¦ dür burtaγ boluγsan bögesü ene¦ ünegen-i takil-iyar arilγatuγai ¦                If a defilement occurs to the tngri of cows, may it be purified by the offering of this fox.                 A: temegen-ü tngri¦ burtaγ boluγsan bögesü ene¦ ünegen-ü X:                B: temege-ü¦ tngri-tür burtaγ boluγsan¦ bögesü ene ünege-ü takil-yiar¦ ariltuγai.                C: temegen-ü tngri-dür burtaγ boluγsan¦ bögesü ene ünegen-i takil.iyar¦ arilγatuγai::                If a defilement occurs to the tngri of camels, may it be purified by the offering of this fox.                 A: qonin-u tngri¦ burtaγ boluγsan bögesü¦ ene ünegen-ü X:                B: qonin-u tngri-tur¦ burtaγ boluγsan bögesü ene¦ ünege-ü takil-yiar ariltuγai ¦                C: qoyi-u tngri-¦ dür burtaγ boluγsan bögesü ene¦ ünegen-i takil-iyar arilγatuγai [11r]                If a defilement occurs to the tngri of sheep, may it be purified by the offering of this fox.                 A: imaγan-u tngri¦ burtaγ boluγsan bögesü ene ünegen¦ X:                B: yamaγan-u tngri-tur burtaγ¦ boluγsan bögesü ene ünege-ü¦ takil-yiar ariltuγai.                C: imaγan-u tngri-dur burtaγ boluγsan¦ bögesü ene ünegen-i takil-¦ iyar arilγatuγai::                If a defilement occurs to the tngri of goats, may it be purified by the offering of this fox.                 A: -                B: edeger¦ tngris bayasaγad činadus-un¦ qouras-i qariγulju                C: -                Those tngris will rejoice and remove harms of external enemies.                 A: tariyan-u ejen eserv-a-dur¦ burtaγ boluγsan bögesü ene ü=¦negen X:                B: tariyan-u¦ ejen tngri asuru nartur¦ burtaγ boluγsan bögesü ene¦ ünege-ü takil-yiar ariltuγai ¦                C: tariyan-u ejen-ü¦ eserün tengri-dür burtaγ boluγsan¦ bögesü ene ünegen-i takil-iyar aril=¦γatuγai::                A+C: If a defilement occurs to the Lord of crops, Esrua (the Supreme tngri), may it be purified by the                offering of this fox.                B: If a defilement occurs to the Lord of crops and [other] tngris and asuras, may it be purified by the                offering of this fox.                 A: kilingčes buyan qoyar¦ qolibasu ene ünigen-ü X:                B: buyan-tur kelingče qaldabasu¦ ene ünege-ü takil-yiar¦ ariltuγai                C: buyan kilinče qoyar¦ qoliča=basu ene ünegen-i takil-¦ iyar arilγatuγai::                A+C: If bad and good actions become mixed, may this be purified by the offering of this fox.                B: If any misdeed harms the good fortune, may this be removed by the offering of this fox.                 A: tngri¦ nar ebderbesü ene ünigen X:¦                B: tngri nar-un¦ ebderebesü ber ünege ba/ber¦ [11v] takil-yiar ariltuγai.                C: tngri nar¦ ebderebesü ber ene ünegen-i takil-¦ iyar arilγatuγai::                If the tngris quarrel among themselves, may this be removed by the offering of this fox.                 A: ariγun burtaγ qoyar ese ilγaba=¦su ene ünigen-ü X:                B: ariγun¦ bujar qoyar-i ese ilγabasu¦ ene ünege-ü takil-yiar¦ ariltuγai                C: ariγun burtaγ¦ qoyar-i ese ilγabasu ene ünegen-ü¦ takil-iyar arilγatuγai::                If someone does not distinguish pure and defiled, may this be purified by the offering of this fox.                 A: gekü-i örgü¦ XX                B: -                                                              211","C: -                A: Say this and make the offering.                 A: morin? ürjiküi burtaγ boluγsan¦ bögesü ene ünegen takil X                B: -                C: -                A: If a defilement occurs in the reproduction of horses, may it be removed by the offering of this fox.                 A: -                B: bi edüge sang ese¦ üiledübesü burtaγ ariγun¦ qoyar-i ülü ilγaju kilingče-¦ eyen ese medebesü buyan¦                üiledügsen tusa ügei¦ boluyu tegünü tula ene¦ ariγun ünege-ü sang¦ takin nomlaba. tegüs¦ arilγaba.                C: bi edüge¦ ubasang ese üiledbesü ariγun¦ burtaγ qoyar-i ülü ilγaju kilinčes-¦ yin ese nama[n]čilabasu                busu buyan¦ üiledügsen tusa ügei bolu[yu]¦ tegüber ene ariγun ünegen-i ta[kil] [11v] ubasang nomlaba::                tegüs arilγaba ¦                Now, if I do not perform an incense offering, if I do not discern the defiled and the pure, and I do not                recognize (C: do not confess) my misdeeds, then my meritorious acts will be of no benefit. That is                why  I  made  this  pure  incense  offering  of  the  fox  and  explained  it.  I  completely  purified  [the                defilements].                 A: -                B: öljei qutuγ¦ anu oγtarγui-yin ünege-tür¦ adili boltuγai.                                    651                C: oγtarγui-yin ügegen -dür adali¦ bolba                B: May its blessing become similar to the heavenly fox.                C: [It] became similar to the heavenly fox.                 A: -                B: ariγun¦ gegen gerel tani naran saran-¦ dur adili boltuγai. tümen¦ odud-tur adili boltuγai ¦                C: ariγun-a naran saran-dur adali¦ boltuγai:: delgere=tuγai::                B: May your clear light become similar to the sun and moon, similar to ten thousand stars.                C: In its purity, may [it] become similar to the sun and moon.                 A: -                B: biy-e tani molur erdeni-tür¦ adili boltuγai                C: bey-e tan-i bolur erdeni-dür adali¦ boltuγai::                B: May your body become similar to the topaz gemstone.                C: May your body become similar to the rock crystal.                 A: -                B: daγun tani¦ tngri-yin daγun-dur¦ [12r] adali boltuγai.                C: daγun anu esrün¦ tngri-yin daγu-dur adali¦ boltuγai::                B: May your voice become similar to the voice of tngris.                A: May your voice become similar to the voice of Esrün tngri.                 A: -                B: sedkil¦ tani ilγal ügei qamuγ¦ amitan-tur tusa egüsketügei¦                C: sedkil tani ilγal¦ ügei qamuγ amitan-dur tusa¦ delgeretuγai kemen                May your mind raise (C: spread) benefit to all beings without discrimination.                 A: -                B: ene ünege-ü takil-un buyan-u küčün-yier¦ tngri kümün qoyar degegside¦ ulam takituγai.                C: ene ünegen-i¦ takil-un buyan-u küčün yeke¦ tngri kümün qoyar degesi=de¦ ulam ulam negegdetügei                By the fortune of the offering of this fox may tngris and men rise (C: be opened) higher and higher.                                                                                                        652                 651  Instead of ünegen.                                                             212","A: -                B: asuru¦ čidkür qoyar doruγsida¦ doruyitatuγai.                C: asuri¦ čidkür qoyar ulam ulam¦ doruγsida doruyitatuγai:: ¦                May asuras and evil spirits decline.                 A: -                B: ene¦ takil-un küčün-yier¦ qamuγ amitan-u¦ bujar tüidker-i¦ arilγaqu boltuγai¦ sarwa mangγ’alam ¦                C:  ene  ünegen-i  takil-iyar  qamuγ¦  amitan-dur  engke  amuγulang-iyar¦  jirγaqu  boltuγai::  sadu  edgü.                maṇ=¦ghalaṃ.                B: Through the power of this offering, may the defilements and obstacles of all beings be purified.                Sarva mangalam.                C: Through the power of this offering, may all beings enjoy peace. Sadu edgü. Maṇghalaṃ.                                                                            652  The actual text reads: “may tngri-gods and men worship more and more”. Bawden 1976: 451: yekede tngri                kümün degegside ulam ulam delgeretügei “may gods and men greatly flourish, more and more, in an upward                direction”.                                                             213","2.9. Msc. D 77: The Seter Ritual – Consecration of Livestock                 The ritual of seter (or in the verbal form seterlekü) was described in the introductory part (subchapter                1.9.1.). The name of the ritual comes from the Tibetan tshe thar, the custom of freeing animals to save                those already selected to be killed, but in the Mongolian pastoralist environment the predominant form                of  the  ritual  consists  in  the  separation  of  one  of  the  animals  in  one’s  own  herd  and  its  formal                                                        653                consecration to deities or local master spirits.  An animal separated in this way is usually marked by                tying a blue khadag or blue ribbons around its neck, and a number of prohibitions are attached to it:                the animal must not be slaughtered, its fur, wool or cashmere must not be used, it must not be touched                by anyone except the owner of the herd, etc. The purpose of consecrating an animal in the herd as                seter is generally to ensure good fortune and fertility for the whole herd of the owner and prosperity                for his household, but often the performance of the seter ritual can also be recommended by lamas for                                                                         th                ritual  purification  or  prevention  of  some  evil  event.  In  the  20 -century  Khalkha  area  and  Western                Mongolia, the seter ritual was mostly performed by lamas accompanied by Tibetan recitation, while                Mongolian texts of the seter ritual are rather rare.                 Manuscript description: A calamus-written manuscript of Chinese paper of supposedly two layers                glued together. 5 fols. Size: (preserved maximum length) 28 × 8.3 cm. A highly professional monastic                                       th                manuscript of the mid-18  century.                Palaeographical  analysis:  1.C/D.  2.A.  dominating  linear  flow.  3.A.  4.1.C.  4.2.Ac  prolonged                undistinguished initial y/j-. 4.3. erbeljin silbi: transitional form. 5.C. gedesü: slightly constricted. 7.1.                hook-launched  č-shaped  undistinguished  č/j.  8.1.  balanced  and  rather  constricted  numu.  Initial  q/γ-                transitional form between 8.2.E. and 8.2.F., rather small and constricted shape with evolving coronet                (but never bowl-shaped). 8.3.B. 10.D. 11.D. clockwise. 13.Bd1, 13.Bd2. 14.1.D. 14.2.A. bifurcated                tooth-launched  final  -g  alternating  with  14.2.C.  16.B.  very  exceptional  occurrence  of  reading                supportive  diacritics.  17.A.  Final  -r:  transitional  form  between  18.A.  and  18.B.  with  deep  but                constricted numu.                 Translation:                [1r] Sutra of consecrating horses, sheep, and cows.                [1v] Namo guru. I bow to the refuge, three jewels.                Sutra of consecrating (lit. tying seter-ribbons to) horses.                I bow to the lama, protector (yidam) and three jewels.                May the blessing of the protective deity and the “place of maternal uncle” arrive.                May the truly loving blessing of safeguarding protectors, the parents and siblings, arrive here.                May the blessing of all [the spirits of] the land and waters arrive here without delay.                May the entrance guardian provide me with the blessing of horses.                                                654                May the esteemed qoyimur-guardian  provide me with the blessing of horses.                                                                 655                Be pleased to provide us the wisdom of those tantrikas?                Be pleased today to provide the blessing of longevity.                                                                  656                May the blessing descend on this horse of the benefactor  in an auspicious day.                I am bringing the pure offering to the Buddha and monks.                I am bringing the pure offering to the true lama and guardian deity.                I am truly  bringing the pure offering [2r] to the Dharma protector(s) and all fierce deities.                         657                 653  Already in the Tibetan tradition the concept of tshe thar covered the liberating of animals out of compassion                and the non-Buddhist ritual usage – giving animals to various local gods and protecting deities (lha zog) and                treating them as mediums of the gods (Holler 2002: 208, 220).                654  Qoyimur (here non-standardly written qoyimara) the honoured back part of a yurt (behind the hearth) usually                with a home altar or a shelf for sacral objects.                655  The word with lost first letter is difficult to identify properly. The reading taraničin “tantrika” is not at all                certain.                656  Due to the unusual syntactic structure of the sentence because of poetic requirements, it is unclear to which                clause the öglige-yin ejen-ü (“of the benefactor”) refers. An alternative translation would be: “May the blessing                of the benefactor come down on this horse.”                                                             214","I  am bringing the  pure  offering  to the  guardian  of  all  animals,  the  one  who  possesses tremendous                power.                I am bringing the pure offering to the one who makes life long.                I am bringing the pure offering to generally all lords of the land and waters.                I am bringing the pure offering to guardians of parents, siblings and all relatives.                I am bringing the pure offering to one guardian and all the buddhas.                I have summoned abundant good fortune.                ki sidi sidi bala bala ye swaq-a                Full daylight is better than the brightest month. Similarly, we have instead consecrated a tireless good                horse, rather than making endless offerings.                The hair of this perfect horse is like strewn with gems.                                                  658                His exuberant voice is like a sagacious  melody.                His eyes are like the rays of the sun and the moon.                The steam from his nostrils is like fog in the sky.                His fiery red tongue is like celestial lightning.                                                                       659                His four hard hooves will suppress demons of four directions.  [2v]                                                         660                This horse is consecrated to the unchangeable  lama and protector.                This horse is offered to Mahākāla.                This horse is consecrated to the front guardian.                                                               661                This horse is offered to the supreme four mahārājas.                He is consecrated as the true good fortune of all the animals.                He is offered to the substance  of wind.                                          662                He is consecrated [in order?] to [prevent?] the hard life.                He was offered to those who permanently possess power.                [No matter] who the horse belongs to or what their manners are [?]                                                                           663                the horse has his own guardian.                All the intended ideas have been fulfilled.                This horse consecrated in the auspicious day became the steed for the undeclining buddha.                He will be released freely into the herd.                He will be the father of endless hundreds of horses.                He will be the ancestor of endless thousands of horses.                His undiminishing kinship will reach tens of thousands.                He will dauntlessly repel and suppress all carnivorous and enemy spirits, ada-demons, obstacles and                epidemics.                … the true words of the buddha …                and the true words [of …] [3r]                and the benediction raised by him, may it fulfil by itself.                Paint the horse’s feet with cinnabar.                                                664                [In this point the text turns to the consecration of a cow.]                I pray to the lama, protector (yidam) and the three jewels.                The brightness of the boundless supreme buddha!                                                                                         665                In this incomparably auspicious day, I am offering this grandiosely adorned cow  the incomparably                magnificent buddha.                  657  The words üneker and ünen-iyer in the two subsequent lines are mere filler words for an easier alliteration,                therefore their syntactic relations are of secondary importance.                658  Qurča bilig-tü, Tib. shes sla ba with quick perception, easy to understand.                659  A minor part of this sentence might be lost.                660  Qaril ügei, Tib. mi phyed pa unchangeable, undivided, unshakable.                661  Dörben maharaja qaγan, Tib. rgyal chen bzhi, Skt. caturmahārāja Four Heavenly Kings.                662  Siltaγan, Tib. rgyu in the meaning “substance, matter, root cause”.                663  The sequence ene morin-i ken ba ali yosu-tu is hardly understandable in the given context.                664  Sinqu “cinnabar” is usually represented by a special red clay leaving a faint red colour after application. (It is                also used, for example, for colouring roof bars of a yurt. Fieldwork observation, Bayan-Ölgii aimag, Bulgan sum,                2015.)                                                             215","Its hair is like strewn with gems.                Body with a good appearance.                Its two huge horns are turquoise green.                Its truly solid thirty-two teeth are like a white conch.                                          666                Its incomparably big dewlaps  are like the constantly spreading juniper.                Its two sharp horns have a quality of wisdom.                Its two eyes are wide open like the real shining sun.                The snot coming out of its amber nostrils is like drops of nectar.                                         667                Its accomplished collarbone  is like a rainbow of gems.                Its upper lip closes everything in the sky.                                                                 668                It thus covers up all [3v] the epidemics [in the world?].                Its lower lip covers the golden earth.                It thus supresses all the harmful ones from among nāga-kings and earthly simnu-demons.                With perfect hair, it forms a mist covering all harms and hindrances.                               669                                                                             670                With its intrepid  tail, it removed all the hindrances of three worlds.                                                                671                With its four straight legs, he tramples the pits of hell.                Its two ears are all sorts of consecrated jewels.                                                  672                Its appearance and fragrance are filled  with blessings.                With  the  cinnabar  paint,  the  two  horns  to  which  the  ribbons  of  seter-consecration  were  attached,                emanating from the deep strength of [its] great body.                This incomparable cow was offered to the supreme guardian.                                                              673                It was offered to the highest five [buddha] families  in order to grant various favours to people and                livestock.                It was offered to the supreme guardian deity by your pious benefactor. [4r]                It  was  offered  with  adornments  to  the  perfectly  accomplished  guardian  deity  supressing  harmful                                                                  675                hindrances by […]  nectar drops on both shoulders (?).                                 674                The well-destined herd of this cow will be again put to breed.                The paramount breeding one became this ancestor guardian.                The good fortune of hundreds of cows will flourish everywhere.                  665  The animal subject to the consecration ritual is usually a bull, but the Mongolian original prefers here the                general name üker “cow, cattle, bovine”.                666  Boyinuγ dangling loose skin under the neck of horned cattle.                667  Sör “a small bone growing freely on the collarbone of a tiger” (Барсын омруунд сул ургасан бяцхан яс.                МХДТТ 1760).                668  A part of the sentence is lost.                669  Degüdegerel ügei (in earlier dictionaries transcribed tegüdegerel ügei), Tib. tsham tshom med pa, “without                hesitation, without fear; intrepid, courageous” (Sumatiratna 2017: 1119, No. 30428, 30429).                670  γurban  yirtenčü,  γurban  sansar,  Tib.  srid  pa  gsum  has  several  possible  meanings:  a)  three  realms  of                (conditioned) existence; the upper or the lower half of the six spheres of existence (gods, humans and nāgas) or                animals, prētas and hells), b) Tib. sa ’og gi srid pa “sub-terrestrial world”, Tib. sa steng gi srid pa “terrestrial                world”, sa bla’i srid pa “heavenly world”, c) three states of existence: törükü-yin sansar, Tib. skye srid “birth                state”, ükükü-yin sansar, Tib. ’chi srid “death state”, jaγuradu-yin sansar, Tib. bar srid “intermediate state”, d)                Tib. khams gsum “world realms” (the samsaric realms of desire, form and formlessness) – the last meaning is                obviously not intended here (Tsepak Rigzin 1993: 288, Sonum \& Nayantai \& Surtaltu 2009: 111).                671  Tamu  means  the  hells,  but  also  pits  and  depressions  on  the  earth’s  surface,  which  is  obviously  in  the                background of the applied metaphor.                672  The verb günggügülügsen is unclear.                673  Tabun ijaγurtu, Tib. rigs lnga “five [buddha] families” representing the innate qualities of the enlightened                essence: 1) Tib. rgyal rigs Buddha, 2) Tib. rje’u’i rigs Vajra, 3) Tib. dmangs rigs Ratna, 4) Tib. bram ze Padma,                5)  Tib.  gdol  pa’i  rigs  Karma  (THL/RY).  Also,  ijaγur-un  tabun  burqan,  Tib.  de  bzhin  gshegs  pa  rigs  lnga                tathāgatas of the five families (Tib. rnam snang, mi bskyod pa, ’od dpag med, rin ’byung, don grub) (Sonum \&                Nayantai \& Surtaltu 2009: 310).                674  The middle part of the sentence is partially lost, therefore the link between two parts of the sentence is not                clear.                675  Qoyar möre is unclear. It may stay instead of qoyar mörü “two shoulders” or instead of qoyar mören “two                rivers, two streams”.                                                             216","May it become a great guardian of tens of thousands of livestock.                May the immensely high favour be present!                May it become a great help to help to all beings of six spheres of existence.                May the noble and perfect acts of bliss similar to the sun succeed!                May its good fortune increase and flourish in every rebirth more and more.                                                                  676                Sutra of consecrating and summoning fortune of sheep.                This conch-like white one.                [If described] in details, its white wool is adorned by the conch-like white [colour].                The horns on its head are like a silver white mirror.                Its eyes are like the sun and moon.                Its two ears are like […] of jewels.                […] coming out of its mouth […]                […] trumpet […] [4v]                The steam coming from her mouth and nose is like mist pouring across the sky.                Ah, this is the greatly fortunate white sheep as beneficial as lightning and storms descending from the                highest heavens.                This sheep with both horns painted with cinnabar, the right horn decorated with an ornament of five-                coloured silk, it is the steed for a deity.                                       677                May the doctrine vehicle  of the excellent buddha and the good fortune of the monastic community                arrive here.                May the good fortune of cintāmaṇi jewel-like parents, siblings and all the relatives arrive here.                May the good fortune of the warmly beloved maternal kinship arrive here.                                                 678                All the livestock which disappeared  in this way or another because of its weariness, may its good                fortune arrive here.                                                                                                        679                May the good fortune of the [household] items and clothing which “were caused to leave the door” ,                arrive here.                                                                   680                [May] the good fortune [of …] people who “take and eat”  [arrive here]. [5r]                May the good fortune of water ? [… causing extensive ?] harm […] arrive here.                This is a conch-white sheep with an egg-like nape of the neck.                                                   681                This is father and mother of the upright  one hundred sheep.                Its exquisite descendants will number tens of thousands.                It is a conch-white sheep with moon-like [or: yellow] eyes.                May the universal good fortune of livestock solidify.                May all the great good fortune firmly settle on white sheep with perfect benefits.                May it [help to] multiply people and livestock and fill all the storehouses.                May the thoughts rejoice in their desires and the mind rejoice in peace.                Let there be a fullness of food and drink like the ocean.                May the life of this pious benefactor become long, his livestock multiplies, and all the matters he cares                for succeed.                Lama and three jewels.                                   682                May it be auspicious!                    676  The animal subject to the consecration ritual is usually a ram (also according to some verses of the text), but                the Mongolian original prefers here the general name qoni “sheep”.                677  Kölge, Tib. theg pa, Skt. yāna “vehicle”, referring to the set of teachings which can carry one to the higher                realms and ultimately to liberation by attaining the Buddhahood.                678  I.e. “perished, died”.                679  This metaphor means specifically stolen property.                680  Thieves and breadwinners are probably meant.                681  Due to the frequently inverted syntax in alliterated verses, siluγun can be also linked as attribute to ečige eke                and interpreted “direct father and mother, parents/ancestors in a direct lineage”.                682  A Mongolian version of the usual Tibetan final exclamation dge’o.                                                             217","Transcription:  (Transcription structured according to the original layout of lines due to  the more                complex structure.)                [1r] mori qoni üker-ün                seter-ün sudur orusiba[i]                [1v] namo guru: itegel-ün orun γurban erdeni-                tür mörgümü bi: morin-tur seter tata=                qui sudur: blam-a idam kiged γurban                erdeni-tür mörgümü: sakiγulsun ba                naγaču orun buyan kišig inü iren soyur=                q-a: sakin sakiγči ečige eke ba aq-a                degü qamuγ törül tutum-tur:                sayitur qayiralaqui-yin buyan kisig                inü ende iren soyurq-a: saγaral ügegüy-e                          683                qamuγ qan  γajar usun-u buyan kesig inü                ende iren soyurq-a: egüden-ü sakiγulsun                […]-u aduγun-u buyan kisig-i nada                [ö]ggün soyurq-a erkin qoyimara-yin                sakiγulsun burqan-u aduγunu buyan                kisig nada öggün soyurq-a: edeged                [t?]araničin-u belge bilig-iyer nada öggün                soyurq-a: ene edür amin nasun urtu                bolqui adistida-i öggün soyurq-a:                öglige-yin ejen-ü ene morin-tur                sayin edür adistida orusituγai:                        684                erül ügei  burqan-tur kiged                bursang quwaraγ-ud-tur ariγun                takil takimui: üneker blam-a                kiged idam burqan-tur ariγun takil                [takimui/ergümüi]: ünen-iyer nom-un                [2r] sakiγulsun qamuγ doγsida-tur X                yerü qamuγ aduγusun-u sakiγulsun-                tur yeke auγ-a küčün luγ-a                tegüsügsen-e X: amin nasun urtu                bolγaγči-tur X yörüngkei-yin                qamuγ qan γajar usun-tur X:                ečige eke kiged aq-a degü ba: ene                qamuγ törül-ün sakiγulsun-tur X                nigen sakiγulsun kiged qamuγ burqan-                tur X: elbeg yeke öljei qutuγ-i orusiγulbai:: ke sidi sidi                                   685                bala bala ye swaq-a::  sayin saran                urγuγsan-tur sačaγu edür geyigsen                ber: čaγlasi ügei sayin bariγsan-                tur saγaral ügei sayin čaγ bayiγsan-                tur mori-yi seterlegsen bui: erdem                tögüsügsen ene mori-yi üsün                inü: erdeni-yin jüil delgerigsen                buyu: eldeb daγun inü qurča                 683  Two  light  dots  on  the  right  side  of  the  word  qan  might  indicate  the  intention  by  the  scribe  to  erase  a                mistakenly written word.                684  The meaning is unclear. Several possible but indecisive interpretations are available: 1) erül ügei < eril ügei                “without seeking [a way to gain advantage and profit]”, 2) erül ügei < eregelel ügei “without being shy”, 3)                Tib. ’bras bu med pa (abbreviated ’bras med) “without an effect, fruitless” close to verbs ’bru ba and ’brud pa                “to dig, to carve” with the Mongolian equivalent erükü “to dig”; however, this meaning does not fit into the                context.                685  Parallel Tibetan text: kye sid dhi sid dhi pa la pa la ye svā hā.                                                             218","bilig-ün egesig-tü buyu: ene qoyar                nidün inü nara saran gerel-tü buyu                qabur-un aγur inü oγtarγu-yin                                         686                budang bui: γal ulaγan kilen  inü                oγtarγu-yin čakilγan bui[:]                qataγu dörben turuγu [inü]                dörben jüg-ün ada …                [2v] daruqu bui: qaril ügei blam-a                idam-tur seterlegsen ene morin buyu:                maqagala-tur bariγsan ene morin buyu:                manglai sakiγulsun-tur seterlegsen                ene morin bui masi dörben maqaraja                qaγan-tur ergügsen ene morin bui:                       687                maγada  qamuγ aduγusun-u kisig tula                seterlegsen bui: kii-yin siltaγan-tur                                            688                ergügsen bui-yin morin: kečegü  amin-                tur seterlegsen ene morin bui:                keb kejiy-e erketen-tür ergügsen bui                ene morin-i ken ba ali yosu-tu ene                morin öber-ün sakiγulsun bui:                sanaγan sedkil üiles bügüde bütübe:                sayin edür seterlegsen ene morin saγaral                ügei burqan-u kölge bolba: saγatal                ügei sürüg-tür talbiqu bui:                čaγlasi ügei jaγun aduγusun-                u ečige bölüge: mingγan aduγusun-u                ebüge ečige bui: mital ügei üre                sadun inü tümen bui: miqači dayisun                ada todqar kijig ebedčin bügüde-yi                mital ügei qariγul-un daruqu                bui: burqan-u ünen jarliγ kiged:                […] quwaraγ-ud-un ünen jarliγ                [… …] ünen jarliγ-iyar                [3r] yambar ba: irügegsen irügel inü:                türbel ügei öbesüben bütükü boltu=                γai:: morin-u köl-i singqu-bar sürči:                blam-a idam γurban erdeni-tur jalbir=                rimui: čaγlasi ügei degedü burqan-                u gegegen-e ene edür čing batu čimegsen                ene üker-i č[a]γ (?) üliger ügei sayin                ene edür-tur činar yeketü degedü                burqan-a ergünem:: üsün inü erdeni-yin                jüil delgeregsen metü bui: sayin öngge                bey-e-tü ülemji qoyar eber inü                oγyu noγuγan öngge bui: ünen                labtal γučin qoyar sidün inü dü[n]g                čaγan öngge-tü bui: ülesi ügei                yeke boyinuγ inü inü ürgül=ji delgereg=                sen arča buyu: qurča qoyar eber                  686  Instead of kelen.                687  Unclear: maγada (with the meaning “certain, true, veritable”) is standardly written maγad. Another possibility                is to read miqata (“meaty, fleshy”), which however does not occur in other known texts.                688  The second consonant (supposedly č) is unclear. Also, the reading kečegü (probably standard kečegüü “hard.                difficult”) does not fit particularly well into the context.                                                             219","inü belge bilig-ün činar buyu: qoyar                nidün inü aqui gegen naran delgerigsen                buyu: qubatu qabar-un nüken-iyer                γaruγsan nisun inü rasiyan-u                dusul bui: qotala tegüsügsen                yeke sör inü: erdeni-yin öngge-                ber solungγ-a tataγsan bui:                degedü uruγul inü oγtarγui                büküi-yi qaγaγsan bui tereber                [… …]rqui-yin qamuγ                [3v] kijig-i qalqalaγsan bui: terekü                doura-tu uruγul inü altan delekei-                yi bürkügsen buyu: tegün-iyer                luusun qad γajar-un qamuγ simnus-                un qour-tan-i daruγsan buyu:                tegüs jüil üsün-iyer qamuγ qour                tüidker-i qalqalaγči budang                tataγsan buyu: degüdegerel ügei                segül-iyer γurban yirtenčü-yin                qamuγ tod=qar büküi-i arilγaγsan                buyu: tegsi dörben köl-iyer                               689                tamu-yi bökelen  giskegsen buyu. deger-e                qoyar čiken inü erdeni-yin jüil                bükün-i seterlegsen buyu: öngge ünür                                                690                inü adistid-iyar günggü[ne]gülügsen                buyu: ülemji beyen-ü küčün gün-eče                seter tataγsan ünen tere qoyar                eber-tür singqu-bar sürči:                üliger ügei ene ükeri degedü saki=                γulsun-tur ergügsen bui: ene orui                degereki tabun ijaγur-tan-tur                eldeb kümün mal-un kisig-ün tula                ergübe: ene öglige-yin činü ejen                inü erkin degedü sakiγulsun burqan-                tur ergügsen buyu qoyar möre-                tür rasiyan-u dusul […]-                [4r] iyar qour ada todqar oruqu-yi daru=                qu: qotala tögüsügsen sakiγulsun                burqan-a čimeg=len ergügsen: ene üker-yin                qubitu sürüg dakin neyilegülküi buyu:                neyilegülügsen degedü ene sakiγulsun                                          691                ebüge ečige bolba: nelenggüi  jaγun                üker-ün qutuγ delgeretügei: neyite                tümen mal-un yeke sakiγulsun bolqu                boltuγai: neng yeke degedü adistid                qutuγ orusituγai: nemeri yeke                jirγuγan jüil qamuγ amitan-tur                tusa boltuγai: naran metü jirγalang-                un degedü tegüs üiles bütükü                boltuγai: nasun tutum buyan qutuγ                inü ulam ulam nemejü delgereküi                 689  Supposedly instead of böglen.                690  Alternative reading könggügülügsen instead of stand. könggegülügsen “caused to be mild/light/slight”.                691  Unclear, supposedly nelüngkei “generally, everywhere” (Sumatiratna 2017: 799, No. 21722).                                                             220","boltuγai:: :: ::   ::                qonin-tur seter kiged kisig tataqui                sudur orusiba: dung čaγan ene                buyu: todarqay-a čaγan üsün inü                [d]ung čaγan čimeg-tü toluγai-yin                [ebe]r? inü mönggü čaγan toli metü:                [Ni]dün inü naran saran-u gerel metü:                [Qoya]r čikin inü erdeni-yin                [……] amabar γaruγsan […]                [……] büriyen-ü d/t[…]                [4v] ama qabar-un aγur inü oγtarγui-                tur budang tataγsan metü: ay-a                degedü oγtarγui-ača baγuγsan                möndür quran-dur adali ačitu                yeke kisig-tü čaγan qonin ene                buyu: qoyar eber-tür singqu-                bar sürč[i]gsen tabun öngge torγun-u                jüil-iyer baraγun eber-tür čimeg                jegün čimeglegsen ene qonin burqan-u                kölge bölüge: činar yeke-tü                burqan-u kölge nom kiged bursang                quwaraγ-ud-un buyan qutuγ inü                ende iren soyurq-a čindamani metü                ečige eke kiged aq-a degüü ba:                qamuγ törülün buyan qutuγ inü                         692                ende ünen  X: čiqula amaraγ uruγ                     693                sodun  naγaču narun buyan qutuγ                inü ende iren X: aljiyas-                iyar eyin teyin ügei boluγsan                qamuγ mal-un buyan qutuγ inü                ende iren X: abun egüden-ber                γarγaγsan-u ed qubčisun-u                kisig qutuγ inü ende ir[en X:]                abuγči idegči kümün […]                […] kisig qutuγ […]                [… …t]odqar? yek[e? …]                [5r] […]r usun-u kisig qutuγ inü ende                         694                iren X: sil  ömdegetü dung čaγan                qonin ene bui: siluγun jaγun qonin-u                                          695                ečige eke ene bui: silügeleküi                metü üre sadun inü tümen buyu:                burwan-yin [?]  sar-a/sir-a  nidü-tü dung čaγan qonin                             696                                         697                bui: bügüde qamuγ burqan sakiγulsun-u                qonin ene buyu: buryan  erdem tögüsügsen                                     698                ene čaγan qonin-tur büküi yeke qutuγ                toγtatuγai gür yeke mal-un kisig                qutuγ toγtatuγai: kümün mal                 692  Supposedly, mistakenly written ünen (“truly”) instead of iren (Converbum Modale of ire- “to come”).                693  Apparently, a mistaken form instead of sadun.                694  Standardly sili.                695  Probably a non-standard form of siligülküi “to let select” (the right one).                696  The word is entirely unclear and probably corrupted.                697  Both readings (sar-a “moon” and sir-a “yellow”) are possible.                698  Although  written  similarly  to  the  obscure  word  in  the  previous  sentence,  here  the  word  seems  to  be  a                corrupted form of buyan.                                                             221","ba qamuγ edün sang-yi dügürtügei:                küsel-iyer sanaγan sedkil amuγulang-i[yar]                jirγatuγai gün yeke dalai metü                idegen umdaγan-iyar dügürtügei ene                öglige-yin ejen-ü aman nasun inü                urtu boluγad: adal mal inü olan                bolju: asaraγuluγsan kereg üiles                inü bütügen soyurq-a: blam-a γurban                erdeni:: buyan bolai: ::                                                                    Figure 12: Ovoo stone cairn belonging to the clan Shagzaankan, allegedly established by Sampil after                receiving  a  special  blessing  from  the  Lord  of  Altai,  Gürt  valley,  Bulgan  sum,  Bayan-Ölgii  aimag                (Ondřej Srba, 2015)                                                                       222","2.10. Rituals of Warlike Deities – Incense Offering to Geser Khan                 The Incense Offering to Geser Khan attests to the once widespread and highly popular worship of the                main hero of the famous heroic epic, which became popular throughout Mongolia thanks to the 1716                Peking  blockprint  (Heissig  1954:  35).  The  worship  of  Geser  Khan  was  further  supported  by  the                identification of Geser with the Chinese popular deity Guandi 關帝, the God of War, whose cult was                promoted by the Qing state through the founding of the Guandi Temples, regarded by the Mongols as                Geser  Temples,  as  well  as  with  the  Buddhist  deity  Vaiśravaṇa  (Kubera),  the  chief  of  the  Four                Heavenly Kings (Heissig 1970: 409). Guandi’s historical model and predecessor Guan Yu 關羽 was                equally known in the Mongolian environment thanks to the translation and adaptation of the Chinese                Romance of the Three Kingdoms (Sanguo yanyi 三國演義, Mongolian γurban ulus-un bičig, Heissig                1972: 266).                      Walther Heissig documented that the figure of Geser was well known in central Mongolia by                                       th                the first decades of the 17  century at the latest (Heissig 1996: 225–227). The identification of birch-                bark fragments from Kharbukhiin Balgas (XBM 72 – one folio and XBM 73 – one booklet) dating to                          th                                                    th                the late 16  and first decades of the 17  centuries as texts of the incense offering to Geser further                confirms  the  popularity  of  the  cult  of  Geser  in  the  early  17   century  (Chiodo  2000:  163–168).                                                                        th                                                                                                         699                Textual variants of the Incense Offering to Geser Khan were compared among them by W. Heissig                (2002).                  2.10.1. Msc. B 55/4-IV: Incense Offering of Geser                The fourth part (fol. 17v-26v) of the collection of incense offerings within one manuscript described                under the Incense offering to the Five Tngri-Gods (Msc. B 55/4).                 Translation:                [17v] The King of mountains, the immensely strong – soothsayer Buv-a küisi damba, the interpreter                                                                          700                Ariy-a ulamγ’ar, Uγlar odγ’ar Arčim sa dari Geser sarbo dongrub:                oṃ ā hūṃ                The one named Buv-a düngjing γ’abo, with head of the garuḍa bird, gold yellow hair, the ends of the                                        701                                                                    702                hair  as if  they  were long,  [with  appearance] as if ev-e  flower  spread out,  with gleaming  white                teeth,  with  a  body  of  topaz  jewels,  [18r]  with  a  topaz  elephant  as  his  steed  –  to  the  miraculous                manifestation of Esrün Qormusta tngri, [the highest] of the supreme thirty three tngri-gods, I bow with                homage and take refuge by him, pray and bring offerings to him.                The one named Uγlar odγ’ar, with a light bay face, with red hair, with flourishing white colour, the                upper body of a human, the lower body of a snake, with a blue rhinoceros-elephant as his steed – to                the miraculous manifestation [18v] of the underworld eight nāga-kings I bow with homage and take                refuge by him, pray and bring offerings to him.                The one named  Arčam  dari  oγtun,  with  a  very  white  colour, [with  appearance]  as if  his  brilliance                radiated to ten directions, with thirty-five gleaming white teeth, with body of topaz jewels, with topaz                elephant as his steed – to the assembly of all ḍākinīs I bow with homage, take refuge by them, pray                and bring offerings to them.                [The one named] Geser – with six [19r] tusks as the tinder-box steel, with a chestnut horse with a                white patch on the forehead, with thirty-five gleaming white teeth, with a body of topaz jewels, with a                                                                                      703                topaz elephant as his steed, the upper body endowed with miraculous powers  of nine buddhas, the                   699  A preliminary report about the Incense Offering to Geser from Kharbukhiin Balgas published by Kh. Perlee                (1975) was used already in 1983 by Heissig as evidence for the early spread of the Epic of Geser among the                Mongols (Heissig 1983: 516).                700  The passage Uγlar odγ’ar arčim sa dari geser sarbo dongrub is rather unclear.                701  The word urtu “long” might be a corrupted form of another word.                702  Unclear, lexicographically unidentified.                703  Lit. “possessed of reincarnations”.                                                             223","lower body endowed with miraculous powers of the eight nāga-kings, the conqueror of this world,                Geser Khan, I bow to you with homage, pray and bring offerings to you.                so so lan gki gki lan gki soo soo                When the reincarnation of the Holy lord Γ’arču of the supreme tngri-gods is an enemy, [19v] [you]                Geser, be pleased to lead army against him.                With a helmet on his head, with a moon-like shield mounted on his back, his body dressed in star-like                                                                                                 704                armour, in his hand he draws a sword of wisdom with a sharp edge, stretching a star arrow,  riding a                horse  as  fast  as  lightning,  catching  up  with  the  sons  of  enemies,  protecting  [20r]  properties  and                livestock of the lord’s enemies; protecting my body and my horses, my lord of tngri-gods [overseeing]                                                                 705                my armour and sword; in whichever direction he goes,  the supreme tngri-god growls and moves the                blue sky, and the lower Etügen-earth turns and rumbles.                The one from whose  mouth fire and lightning flashes, the one who throws lightning with a golden                                   706                     707                circle  in his hand and targets and kills all enemies without a trace – [20v] I bow to [this] lord of                mine.                I bring pure offerings to the lords of places and waters, eighty-four thousand servants, dwelling in ten                directions and moving according to the command of the holy lord [Geser].                I bring pure offerings to [you], who became my good fortune upon the arrival of the army.                I bring pure offerings to [you], who became my profit when I went trading. [21r]                I bring pure offerings to [you], who became my support when I was sitting at home.                I bring pure offerings to [you], who became my bright lamp in the dark night.                I bring pure offerings to [you], who became the armour to my bare skin.                I bring pure offerings to [you], the conqueror of the cruel enemy and the fulfiller of my nine intentions.                Be pleased to taste these offerings of mine and fulfil my nine intentions.                The one who seeks to protect the Dharma teaching.                the one who welcomes in advance on arrival,                the one who sees off on return,                the one who turns to the right side,                the one who rotates to the left side,                the one who gets up and runs in response to gki gki,                the one who rejoices in response to soo soo,                the one who is constantly keeping a careful eye on me.                                                         708                the one who is largely sufficient unto himself.                the one who fully removes all my obstacles                – to all those I bring the pure offerings.                gki gki soo soo                My holy lord of the supreme tngri-gods,                my holy lord who knocks down and [22r] repels the pride and power of enemies,                my holy lord who placed on the horse mane the armour of the sun, moon and stars,                who suppressed the pride and power of foreign troops,                who with the golden wheel throws lightning like hail.                My holy lord, getting up and running and riding a horse and an elephant, embodying the properties of                air and wind.                My holy lord hunting down the enemy [22v] thundering and roaring like a dragon.                   704  The meaning of the word jiraγudun in this sentence has not been identified.                705  Probably  the  pronoun  minü  here  is  a  miswriting  instead  of  inü,  i.e.  the  manuscript  actually  reads  “In                whichever direction I go, …”.                706  The manuscript supposedly renders the third person pronoun inü (“his”) mistakenly as minü (“my”).                707  Toγun-a: normally means the roof-ring of the Mongolian ger, but here it is likely to refer to the ancient Indian                weapon, which other Mongolian sources call kürdü (also “circle, wheel”, Tib. ’khor lo), referring to the discus-                like weapon (Skt. sudarśana cakra), representing an iconographical attribute for example of Vishnu (Tib. ’khor                lo can, Mong. kürdün bariγči).                708   Öber-ün  tusa,  Tib.  rang  don,  frequently  means  “one’s  personal/individual  purpose/benefit”,  but  the                characteristic here does not intent to express the selfish concern, but the capability to reach one’s goals as to be                able to assist the others.                                                             224","My holy lord fluttering [his wings] as two garuḍas sending into the ocean an enemy threatening [our]                property, livestock, body and life.                My holy lord, letting two dragons roar, two garuḍas fly and averting the power of alien [enemies] in                front of me, wherever I go.                My holy lord circling around the blue sky and fertile mother earth [23r] and defeating all enemies.                My holy lord putting food into my chapped mouth, becoming a [supporting] pillar to my broken legs.                My holy lord providing a lamp in the dark night.                My holy lord widening a [narrow] ravine path.                My holy lord shooting the six enemies with ulterior motives, attacking and killing [his] own enemies                with the species of tigers. [23v]                Be pleased to command the army of the tngri-gods.                Ah, my holy lord,                                                   709                                                                    710                                                                               711                with mother who possessed the treasury  of unobstructed  teachings                born with legs firmly crossed like a reincarnation of a lama                next to gki gki soo soo ki.                With the heavenly father Esrün Qormusta.                who suppressed the great fighting,                who protected the religion of Śākyamuni, the Lord of the highest pure land (Akaniṣṭha).                                                                                             712                With older sister goddess,                                                           713                perfectly joyful in every part [of her body] [24r],                                        714                who massacred the jealous  troublemaking simnu-demons and crushed [them] to dust.                With older brother Jambhala,                assiduous in artworks,                having perfectly realized the accomplishments of the wisdom and bodhicitta,                being truly the lord of the great treasury.                My holy lord Geser of the three periods of time,                                                          715                with qualities of the buddhas of three periods,                body decorated with sandalwood and the finest silk,                with a face that has never lost its appearance,                dragging the foaming [surf of] enemies to be massacred. [24v]                My holy lord Geser,                                                716                having done no extraordinary deeds,                massacring the enemies by the power of the true Three Jewels.                My holy lord Geser,                                                             717                sharpening his black steel [sword] next to the door,                and massacring the jealous malicious enemies scattering them like ashes.                My holy lord Geser,                  709  Another  interpretation  is  possible:  that  šasin-i  sangtu  boluγsan  eke  is  a  misspelling  of  šasin-u  sang-tu                [boluγsan] oki, sang-tu oki being an epithet of qumq-a, Tib. bum pa (“vessel, vase”) or γanjir-a, Tib. ’gan ’jir                top ornament (of a temple roof) usually made of gold or copper (Sumatiratna 2018: 174, No. 4613). However,                the understanding of eke as mother is more likely, as there are statements about Geser’s father and sister in the                following lines.                710  Baril  ügei,  “without  being  held”,  probably  synonymous  to  türbel  ügei,  Tib.  thogs  med  “unobstructed,                unhindered”.                711  Probably referring to šasin-u sang, Tib. chos mdzod, “treasury of doctrine”.                712  Aginasta < Stand. aginista, Skt. Akaniṣṭha, Tib. ’og min highest pure land, unsurpassable buddhafield.                713  Although  there  are  even  four  dots  after  güičemel  (at  the  end  of  the  page),  the  passage  can  hardly  be                understood  other  than  üy-e  üy-e  güičemel  bayasqulangtu  followed  by  ütegeremdeki  maγu  samaγu  …  as  an                independent sentence part.                714  Ütegeremdeki lexicographically unattested. Close to ütegere- “to be ungrateful” and ütegerke- “to be jealous,                envious”.                715  γurban čaγ, Tib. dus gsum, three periods of time (past, future, and present).                716  The  sentence  seems  to  include  mistakenly  two  negations  (busu  and  ese),  thus  contextually  the  second                negation is rather redundant. Normally, a sentence “having done extraordinary deeds” would be expected.                717  The words egüüden agtu are nevertheless quite unclear in this context.                                                             225","718                who goes flattening his sharp steel [sword] – bayonet                and slaughtering all the enemies.                I bow and bring offerings to the holy lord Geser,                who spread the religion [25r] of the famous Śākyamuni, in order to protect his soul.                Ah, be pleased to protect, the holy lord Geser.                May the good fortune increase.                May the impurity and sin be removed.                May the troubles and complaints be suppressed.                May the frightened beings calm down and rejoice.                The blue sky is said to be the outer continent,                         719                the tricky  dragon is said to be the inner jewel,                the sun and moon [is said to be] the adornment of the world,                those three were accomplished since the early days.                The good fortune of Geser, who became the doctor (or: Medicine-Buddha),                                         720                [may it be perfectly present]  here among us. [25v]                The snowy mountain is said to be the outer continent,                the white lion is said to be the inner jewel,                the beard of the blue rhinoceros is said to be the adornment of the world,                those three were accomplished since the early days.                The good fortune of Geser, who became the doctor (or: Medicine-Buddha),                may it be perfectly present here among us.                The black mountain is said to be the outer continent,                the black deer is said to be the inner jewel,                its horn and tail are said to be the peripheral adornment.                those three were accomplished since the early days.                The good fortune of Geser, who became the doctor (or: Medicine-Buddha), [26r]                may it be perfectly present here among us.                The white yurt/house is said to be the outer continent,                his inner lama is said to be the inner jewel,                many monks are said to be the peripheral adornment.                those three were accomplished since the early days.                The good fortune of Geser, who became the doctor (or: Medicine-Buddha), [26r]                may it be perfectly present here among us. [26v]                Oṃ may there be the good peace!                May the good blessing spread!                May every intended and sought wish come true!                 Transcription:                [17v]  aγulas-un  qan  av-a¦  küčün  buv-a  küisi  damba¦  tölegegči 721  ariy-a  ulamγ’ar¦  kelemürči:  uγlar                odγ’ar¦ arčim sa dari geser¦ sarbo dongrub: oṃ¦ ā hūṃ. buv-a düngjing¦ γ’abo neretei: γ’arudai sibuγun¦                toluγai-tai: altan šara¦ üsütei: üsün-ü üjegüür¦ inü urtu metü ev-e¦ čečeg delgerigsen metü¦ γučin dung                čaγan sidetei:¦ molur erdeni biy-e-tei:¦ [18r] molur jaγan kölgetei:¦ degedü γučin γurban tengri¦ nar-un                esürün qorumsta¦ tengri-yin qubilγan-tur¦ mörgün maγtan itegen¦ jalbarin takimui: uγlar¦ odγ’ar neretei:                ulaγan¦ qongγur čirayitai: ulaγan¦ üsü-tei: delgerigsen čaγan¦ önggetei: degedü biy-e inü¦ kümün düritei:                doura¦ biy-e inü moγai düritei:¦ köke keres beyetei: köke¦ kires  jaγan kölgetei::¦ [18v] dour-a naiman                                                                       722                luus-un qad-¦ un qubilγan-tur mörgün maγtan¦ itegen jalbarin takimui::¦ arčam dari oγtun ner-e-¦ tei:                masi čaγan önggetei¦ öngge geril inü arbin ¦ jüg-tür delgerigsen metü¦ γučin tabun dung čaγan¦ sidetei:                                                      723                 718  Expressed by a nomen futuri qadqu < Stand. qadququ “to pierce, to stick in”.                719  A metaphorical meaning, lit. γoq-a “hook”, cf. γoq-a meke “trick, cunning”.                720  This part of the sentence is missing here (probably omitted by the copyist), but it can be supplemented based                on the next repetition (ende mangdu tegüs orusiqu boltuγai).                721  Stand. tölgeči.                722  Stand. keris.                723  Instead of arban.                                                             226","molur erdeni¦ beyetei: molur jaγan¦ kölgetei: qamuγ daginis-un¦ čiγulγan-tur mörgün maγtan¦ itegen                                                                                                        724                jalbarin takimui::¦ geser ketüte jirγuγan¦ [19r] soyuγatai kegere qalzan¦ moritai: γučin tabun düng ¦                čaγan  sidetei:  molur  biy-e-¦  tei:  molur  jaγan  kölgetei:¦  degedü  beyen-tü  inü  <10>  yisün¦  burqan-u                qubilγan  tegüsügsen.¦  douratu  biyen-tü  inü  naiman¦  luus-un  qad-un  qubilγan¦  tegüsügsen:  ene                zambutab¦ ejelküi geser qaγan čima-¦ tur mörgün maγtan jalbarin¦ takimui:: so so lan gki gki¦ lan gki                soo soo: deger-e¦ tengri narun boγda γ’arču-yin¦ [19v] qubilγan inü dayisun-ni¦ aqui-tur geser¦ čereg                                                                    725                udaridun soyurq-a::¦ duγulγa-a orui-tur sara[n]-u¦ bumbai-i  mörün-tegen¦ aγuluγsan odud-un quyaγ-i¦                                                                                                         726                beyen-tegen emüsügsen qurča¦ iritü belge belig-ün ildü-¦ i mutur-taγan jaliduγsan¦ odud-un jiraγudun                sumu¦ tataγsan türgen gilbelgen¦ morin jaγan-ni unaγsan¦ dayisun-ni köbegün-i güičen¦ bariγsan boγda-                yin dayisun-i¦ [20r] edelel mal-i sakin ibegen minü¦ bey-e morin-tur minü sakin¦ ibegen. quyaγ mes                degere¦  tengri  narun  boγda  minü¦  aliba  jüg  odqui-tur¦  minü  degere  tengri  köke¦  oγtarγui  kürkire[n]                ködülmüi¦  doura  etügen  eke  eregin¦  duγuramui:  aman-ača  minü¦  γal  gilbelgen  čakilγaju:¦  γar-taγan                altan toγuna-¦ bar gelbelgen qarbubasu¦ qamuγ dayisun-i qočural¦ ügei alan qarbuγči boγda¦ [20v] ejen-                tür-yien  mörgümü::¦  boγda-yin  jarliγ-yiar¦  yabuγči  arban  jüg-ün¦  aγsan  saγuγsan  γajar¦  usun-u  ejin                naiman tümen¦ dörben mingγan jarudus-un¦ nuγud-tur ariγun takil¦ takimui: čereg ireküi-tür¦ öljei qutuγ                boluγsan¦  minü  ariγun  takil  takimui::¦  qudalduγan-tu  odqui-¦  tur  minü  asiγ  tusa¦  boluγsan-ni  minü                ariγun¦ takil takimui:: saγuqui¦ [21r] ger tergen-tür minü tüsig¦ boluγsan-u minü ariγun X:¦ qaringqui                söni  gegen  jula¦  boluγsan-tur  ariγun  X:¦  arisu-tu  beyen-tür  minü¦  quyaγ  boluγsan-tur  X:¦  eregü-tü                dayisun-ni  dorui=¦duγuluγči  erküi  yisün¦  küsel-i  minü  qangγulaγčid-¦  tur  X:  ene  takil  nuγud¦  minü                türbil  ügei amsaγad¦  erigsen  yisün  küsel-i  minü  öggün¦  soyurq-a::  sajin  nom-yi¦  sakituγai  kemegči:                emün-e-eče¦  [21v]  uγtaγči.  qoyin-a-ača  üdegči:¦  baraγun  eteged-tür  ergegči:¦  jegün  eteged-tür                toγur[i]γči:¦ gki gki geküle bosun güigči.¦ soo soo geküle bayasuγči.¦ serteyisün kilemkijü qaraji¦ üjegči:                öberün tusa-i¦ masi bütügegči: jedker-i¦ minü oγuγata arilaγči¦ qamuγ bügüde-tür ariγun¦ X: gki gki soo                soo¦ degere tengri narun¦ boγda minü. dayisun-u¦ omuγ süri-i singtaraγulaγad¦ [22r] qariγuluγči boγda                minü:¦ naran saran kiged odud-un¦ quyaγ-i morin-u dele¦ degere delgeringgüi aγula[n]¦ bariγsan boγda                minü  činadus-un¦  čereg-ün  omuγ  süri-i¦  daruγad:  ki  möngdür  metü¦  altan  toγuna-bar  gelbelgen¦                qarbuγči  boγda  minü:¦  ki  salkin-u  činar-i  qamurun¦  qamtudqan:  morin  jaγan-ni¦  unaγsan  düri-ber                yabuγad¦  bosun  güigči  boγda  minü:¦  dayisun-i  güičen  barin  köke¦  [22v]  luu-bar  kürkere[n]                dongγudtuγči¦  boγda  minü:  ed  mal.  amii¦  biy-e-tür  ergečegeči  dayisun-i¦  Dalai  kiged-tür                daldalaγuluγad¦  qoyar  γ’arudi  derebegülün¦  nisgegči  boγda  minü:¦  aliba  jüg  yabubasu¦  emüne  minü                qoyar  luu¦  kürkeregülegči.  qoyar  γ’arudi¦  niskeged:  činadus-un¦  süri  qariγuluγči¦  boγda  minü:  köke¦                oγtarγui. köresütü¦ etügen eke ergen toγuriγul¦ [23r] qamuγ dayisun-ni qamurun¦ alaγči boγda minü:¦                qaγarqai  aman-tur  minü¦  künesü  öggügči  qaltarqai¦  köl-tür  minü  tulγuur¦  boluγči  boγda  minü:¦                qaringqui söni gegen¦ jula bolγan öggüči¦ boγda minü: qabčil jam-i¦ aγuu bolγan öggügči¦ boγda minü:                jirγuγan¦ adγadu  dayisun-i alan¦ qarbuγči. öberün ösiyeten-¦ ni baras üngdüs[ü-]ber¦ [23v] dobtulγan                               727                alaγči. degere¦ tengri narun čereg-i terigülejü¦ udaridun soyurq-a:: ā¦ boγda minü gki gki soo¦ soo ki-                yin dergede¦ qutuγtu blam-a-yin ölmei¦ batuta jabilalčan jayaγaγsan¦ baril ügei šašin-i sangdu¦ boluγsan                eke-tü auγ-a¦ qadqulduγan-i daruγsan¦ aginasta-yin ejin sigemüni¦ šašin-ni sakiγsan: esürün¦ qorumsta                tengri  ečegetü¦  üy-e  üy-e  güičemel::¦  [24r]  bayasaγulangtu  ütegeremdeki¦  maγu  samaγu  simus-i                ünesün¦ metü butaratal kiduγsan okin¦ tengri egečitü urlaqu üile¦ kičiyegsen uqaγan bodi¦ sedkil-ün sidi                güičegsen¦  ünengkü  yeke  sang-un  ejin¦  jambala  aq-a-tu:  γurban¦  čaγ-un  burqan-u  činar-i¦  abuγsan                zangdan  yongqur-¦  tur.  beyeben  čimigsen  čirai¦  öngge-ben  ese  aldaγsan¦  čaγraqu  728  dayisun-ni                čirgerüdel 729 ¦  kiduγči  γurban  čaγ-un  geser¦  [24v]  boγda  minü:  ötel  busu¦  üiles-i  ese  üiledtügsen¦                ünengkü  γurban  erdeni-yin  küčün-¦  iyer  dayisun-ni  kiduγči  geser¦  boγda  minü:  egüüden  agtu  qara¦                bolud-yian  örün  qurčadqaju¦  ütegeremdeki  maγu  sedkilten-i¦  ünesün  metü  butaratal  kiduγči¦  geser                boγda minü: qadqu¦ qurča bolud-yian qabtaγlan¦ yabuju qamuγ dayisun-i qamrun¦ alaγči geser boγda                minü::¦ amin sünesü-yien sakiqu-yin¦ tula. aldar-tu sigemüni-yin¦ [25r] šašin-ni delgeregülügsen geser¦                boγda-tur  dakin  mörgümüi::¦  e-e  geser  boγda  sakin  soyurq-a::¦  buyan  kisig  nem[e]tügei.  burtaγ¦                  724  Stand. dung.                725  Stand. bambai-yi.                726  The word jiraγudun cannot be identified.                727  Supposedly a corrupted form of adqaγtu.                728  Supposedly a nonstandard form of čaquraqu.                729  Perhaps a corrupted form of čirügden or čirügdegülün.                                                             227","732                                                                731                                            730                kilingčen  ariltuγai.  gem  čimar ¦  daraγtuγai:  kelekü  amitan¦  engkejin  jirγatuγai::¦  köke  oγtarγui                γadaγadu tib¦  gele:  qoγ-a  köke  luu  dotuγadu¦ erdeni  gele:  naran  saran qoyar¦  orčilang-u  čimeg  tere                γurbaγulan¦  erte  edüreče  tegüsčü  gele::¦  otuči  boluγsan  geser-ün¦  öljei  qutuγ  engde  mangdu¦  [25v]                časutu aγula γadaγadu¦ tib gele: čaγan arsalang¦ dotuγadu erdeni gele: köke¦ kires joγdur inü orčilang-u¦                čimig  gele:  tere  γurbaγulan  erte¦  edüreče  tegüsčü  gele:  otuči¦  boluγsan  geser-ün  öljei¦  qutuγ  engde                mangdu tegüs¦ orusiqu boltuγai:: qara aγula¦ γadaγadu tib gele: qara buγu-a¦ inü dotuγadu erdeni gele:¦                eber segül inü orčin-u čimig¦ gele: tere γurbaγulan erte¦ edüreče tegüsčü gele: otuči¦ [26r] boluγsan                geser-ün  öljei  qutuγ¦  engde mangdu tegüs orušiqu¦  boltuγai:  čaγan ger¦ γadaγadu  tib gele:¦  doturaki                blam-a  inü¦ dotuγ[a]du  erdeni  gele:¦  olan  bursang  quwaraγ-¦  ud  orčin-u¦  čimig  tere  γurbaγulan¦  erte                edüreče tegüsčü¦ gele: otuči boluγsan¦ geser-ün öljei¦ qutuγ engde mangdu¦ orušiqu boltuγai::¦ [26v] oṃ                sayin¦  amuγulang  boltuγai::¦  sayin  buyan  delgerikü¦  boltuγai::  sanaγsan¦  erigsen  küsel  bügüde¦                güičeldekü boltuγai:: ¦                  2.10.2. Msc. B 55/6: Incense Offering of Geser Khan                 Manuscript description: A brush-written manuscript on Russian machine-made paper. 7 fols. Size:                20.8 × 6.6 cm. First decades of the 20th century. The greater part of the manuscript written in a half-                cursive casual style of administrative handwriting, only both sides of fol. 2 and 7 lines of fol. 3r are                written in a style imitating pen writing, but also written with a brush, with perpendicular sidü and an                unbroken baseline. By the end, the cursive almost shifts to speedwriting.                 Translation:                [1r] Incense Offering of Geser Khan                [1v] Recite three times: oṃ ā hūṃ.                With a light bay face on a red background                with a gold yellow uṣṇīṣa                with one face                in his right hand holding an arrow with properties of the garuḍa                in his left hand holding an arrow with properties of the tiger                A beautiful helmet like the sun on his head.                A moon-like shield mounted on his back. [2r]                Star-like armour dressed on his shoulders.                In his hand he draws a sword of wisdom with a sharp edge.                Riding a brown horse with a beautiful saddle [decorated] with a jewel vaiḍūrya.                With ten thousand fortunate queen-consorts.                Who became commander of the tens of thousands of troops.                – You, the Holy Lord Geser Khan –                I invite you from your pure [2v] land in an instant.                I invite [you] the Holy Lord Geser Khan called Donrub širabuu                together with [your] thirty-five heroes                                         733                three hundred sixty generals  and companions.                We purify and offer pure good offerings full of ten million tastes and flavours.                                                   734                By juniper, sandalwood, storax incense,                                         735                artemisia, [3r] Labrador tea,  rhododendron,                we purify them for and offer them to the benevolent Geser, Master of the Ten Directions, the Holy                Lord and Khan.                We purify them for and offer them to the benevolent Geser Khan, the reincarnation of the supreme                tngri-gods who conquered the whole world.                 730  Čimar “grievance, reproach”.                731  Contextually instead of kelmekü.                732  Written with one more sidü (as anggijin).                733  Qosiγuči usually refers to the chief of military division, especially in the advance guard.                734  Gügül, Tib. gu gul, Skt. guggula, incense made of Styrax benzoin.                735  Surγar, Tib. sur dkar, Lat. Ledum palustre L., Rus. Багульник (клоповник), Labrador tea.                                                             228","We purify them for and offer them to Geser Khan,                        736                in whose  upper body the power of all buddhas is perfectly present,                in whose middle body the four great [3v] tngri-gods are perfectly present,                in whose lower body the power of the eight nāga-kings is perfectly present.                We purify them for and offer them to Geser Khan,                equipped with tremendous power, who defeated the fierce simnu-demons.                We purify them for and offer them to the Lord Geser Khan named Širabuu Dongrub,                who tirelessly struggled [4r] for the affairs of religion and government.                We purify them for and offer them to the Lord Geser Khan,                who crushes to dust the enemies and obstacles disturbing government and religion.                We purify them for and offer them to the terrible Lord Geser Khan,                who is like water against the danger of fire,                                                   737                who is like a ship [4v] against the lords  of waters,                who is like a mountain against the danger of winds.                who is like a thunder against the danger of enemies.                We purify them for and offer them to the benevolent Lord Geser Khan with an accomplished majesty,                who raises vital energy during games                who gives accuracy in shooting,                and adds great [5r] strength when wrestling.                We purify them for and offer them to the benevolent Lord Geser Khan,                who added speed to the running horse,                who became splendour of my scrawny body,                who watches over me like a hat and who follows me like a shadow. [5v]                We purify you with homage,                in truth the incarnation of Jamsran                with a blood-like chestnut horse                in the desert-red mountains.                We purify [you] by the dalha-enemy-god with nine standards,                who shows in front of [himself] a yellow dog.                who lets a charming black bird fly [behind him].                We purify the immeasurably [6r] powerful [lord] Qangγai Düngjingγ’arboo, the protector of the white                direction.                We purify the eight classes of tngri-gods and nāgas, as well as all the lords of the land.                                                                                             738                                                                             739                We purify you the incomparably powerful upāsaka Dayang Degereki  together with your retinue. [6v]                Be pleased to destroy the enemy of government.                Be pleased to stifle the enemy of religion.                Arrange for government and religion to be strengthened!                Arrange for us to enjoy peace and joy!                Arrange for vital energy to expand!                Arrange for the circuit of the blessing to be established!                Be pleased to give benefit from trading. [7r]                In a cause, be pleased to make the words correct.                On a journey, may great affairs succeed by themselves.                When hunting, be pleased to grant us with a full bag of game.                Fulfil quickly everything intended.                 736  Here and in the two following cases, it seems that the text should read inü “his” instead of minü “my” as it                speaks about Geser.                737  The word ejed “lords” might be here a misspelling instead of the word ayul “danger”.                738  Qangγai delekei as a word pair meaning the landscape, nature in its complexity.                739  Dayan degereki, coll. Dayin deerh, Bur. Dayan deerhe, usually considered a shamanic deity, in the syncretic                tradition represented as a type of enemy god (dayičin/dayisun tngri). According to the Buddhist tradition, in the                  th                18  century the deity was brought into Buddhism as an oath-bound Dharma protector. The deity was worshipped                in the Cave of Dayan Degereki (Dayan degereki-yin aγui) located in the area of Uyalga Kharuul, on the borders                of today’s sums Tsagaan-Üür and Erdenebulgan of Khövsgöl aimag. Birtalan 2001: 967–969, Rintchen 1955,                Heissig 1980: 107–109 etc.                                                             229","ki ki so so lhajanlhov-a kungdu sarwa tu tu k’u-ā.                bazar abiki sooq-a:                oṃ maṇi padme hūṃ [7v]                Oṃ, may there be good peace!                May the splendour of good fortune flourish and become the adornment of the world.                 Transcription:                [1r] geser qaγan-u¦ sang orusiγulbai¦                [1v] oṃ ā hūṃ:¦ kemen γurban-ta egüle:¦ ulaγan ündesü-dü¦ ulaγan qongγur čirai-¦ tai altan šara üsner-¦                tü  nigen  niγur-tu¦  baraγun  mutur-taγan¦  γ’arudi-yin  singji-tü¦  sumu-yi  bariγsan¦  jegün  mutur-taγan¦                baras-un  singji-tu¦  numu-yi  bariγsan.¦  nara  metü  ultan  sayiqan¦  duulγ-a-yi  teregün-degen¦  asγaγsan.                sara metü¦ bangbai-yi mörün-degen¦ [2r] aγuluγsan. od metü¦ quyaγ-i mörün-degen¦ emüsügsen. qurča                iretü¦ bilig biligün ildü-i mutur-¦ taγan dalayiγsan binduriy-a¦ erdeni-yin sayiqan erbegel=¦jitü biligün                kegere morin¦ kölgetü tümen jirγalang¦ qatun-tai tümen čereg-ün¦ teregün boluγsan geser¦ boγda qaγan-                a  ariγun¦ [2v]  orun-ača činü  nigen  gšin-a¦  dotur-a urin  jalaγad. donrub¦  širabuu neretü geser boγda¦                qaγan-a γučin tabun baγatur.¦ γurban jaγun jiran qosiγuči¦ nöküd seltes-ün qamtubar ni¦ urin jalaγad.                jaγun jiwa¦ toγatu amtu šim-e bürid=¦tügsen ariγun sayiqan takil-¦ iyar ariγulan takimui:¦ arča zandan                gügül ba. agi¦ [3r] surγ‘ar Dali-bar arban¦ jüg-ün <ejen> ačitu geser boγda¦ qaγan-a ariγulan takimui.¦                delkei Dakin-i ejelegsen degedü¦ tngri narun qubilγan ačitu¦ geser qaγan-a ariγulan¦ takimui. degedü                beyen-¦ dür minü qamuγ¦ burqad-un küčün tegüs[ü]=¦gsen. dumda beyen-dür¦ minü dörben yeke¦ [3v]                tengri nar tegüs[ü]gsen¦  douradu  beyen-dür  minü¦  naiman luus-un  qad-un¦  küčü  tegüs[ü]gsen  geser¦                qaγan-a  ariγulan  takimui::¦  doγsiraγsan  simus-i¦  doruyitaγulun  daruγči¦  auγ-a  küčün  tegüs[ü]=¦gsen                ačitu geser boγda¦ qaγan-a ariγulan takimui::¦ šajin törü-yin üilen-dü¦ [4r] singtaral ügei jid=¦kügsen                širabuu dongrub¦ neretü ejen geser qaγan-a¦ ariγulan takimui::¦ törü šajin qoyar-i¦ tüibegegči dayisun¦                todqar-ud-i toγusun¦ toburaγ bolγan sönü=¦gegči ejen geser qaγan-a¦ ariγulan takimui::¦ γal-un ayul-tu                usu metü¦ [4v] usun-u ejed-tü ongγuča¦ metü. salkin-u ayul-tu¦ aγulan metü. dayisun-u¦ ayul-tu ayangγ-                a  metü.¦  ayiqu  metü  ejen  geser¦  qaγan-a  ariγulan  takimui.¦  naγadum  keyikü-yin  čaγ-tu¦  kii  morin-i                delgeregülügči¦  qarbuqu  čaγ-tu  mergen¦  onul-i  öggügči.¦  barildaqu  čaγ-tu  auγ-a¦  [5r]  küčün                nemegülügči  ačitu¦  ejen  geser  boγda  qaγan-a¦  ariγulan  takimui.  güikü¦  morin-dur  qurdun  güidel-e¦                                740                nemegsen. turqun  beyen-dür¦ minü sür sülde boluγsan¦ malaγai metü sakiγči¦ sügüder metü daγaγči¦                sür jibqulang tegüs[ü]=¦gsen ačitu ejen geser¦ boγda qaγan-a ariγulan¦ [5v] takimui: čöl ulaγan¦ qadan-                du  čisun  jegerde¦  moritai  čoqum  jamsarin-¦  yin  qubilγan  čimai-yuuγan¦  maγtan  ariγulan  takimui:¦                emün-e šara  noqai üjegdegülügči¦  üjesküleng-ün  qara  šibuu¦  niskegči yisün  sülde¦  dalha tengri-yien                ariγulan¦  takimui:  čaγan  jüg-i¦  sakiγči  čaγlasi  ügei¦ [6r] auγ-a küčütü  qangγai¦  düngjingγ’arboo-dur-                iyan¦ ariγulan takimui:¦ tengri luus naiman ayimaγ¦ kiged bükün-i qangγai¦ delekei-yin ejed-i ariγulan¦                takimui: tengsel ügei¦ yeke küčütü ubasi¦ dayang degereki tan-ni¦ nökür seltes-ün qamtu-¦ bar ariγulan                                                      741                takimui:¦ [6v] törü-yin dayisun-ni temtelen ¦ soyurq-a:: šajin-ni dayisun-¦ i singtalan soyurq-a::¦ törü                šašin-i batudqan¦ jokiy-a: töbsin jirγal-i¦ edelegülün jokiy-a: kii¦ morin-i delgerigülün jokiy-a::¦ kisig-                ün küriy-e-i batudqan¦ jokiy-a: qudalduγan-dur¦ asiγ jabsil se[l]te-yi¦ öggün soyurq-a::¦ [7r] jarγun-dur                üge-i jöb¦ bolγan soyurq-a: ayan-dur ali¦ yeke üile-i ildam-bar učar=¦γulun soyurq-a: ablaqu-dur¦ ang                görügesü-i qayan qayirilan¦ γangjaγlaγulun soyurq-a: sanaγsan¦ tus bükün-ni türgen bütüge. ki ki¦ so so                lhajanlhov-a kungdu sarwa¦ tu tu k’u-ā. bazar abiki¦ sooq-a: oṃ ma ni bad¦ mii hūṃ:¦ [7v] oṃ sayin                amuγulang¦ boltuγai::¦ öljei qutuγ-un¦ čoγ badarču¦ jambuutib-un čimeg¦ bolqu boltuγai::¦                  2.10.3. Msc. D 100: Incense Offering of Geser Khan                 Manuscript  description: A calamus-written manuscript on Russian-style hand-made paper without                                 742                visible watermarks.  Pothi format. 6 fols. (the last folio has been lost). Size: 16.7 × 6 cm.                Palaeographic  analysis:  1.A/C.  miniature,  rather  undistinguished  titim.  2.A.  almost  linear  flow  of                niruγu.  3.D.  almost  imperceptible  sidü.  4.1.C.  slightly  downbent  i  in  syllables  ki/gi,  bi.  4.2.A.                  740  Stand. turqan.                741  The variant temteri- is more common.                742  The only visible watermark track is number “8” on fol. 3 and number “1” (?) on fol. 4.                                                             230","undistinguished.  4.3.  bifurcated.  6.  large  form  with an elevated boγuni  segül. 7.1.  č-shaped medial                undistinguished č/j. 7.2. In few cases č with downward oriented hook for z: ezen, ölzei. 8.2.F. large                coronet starting on the base axis. 8.3.C. final -u/ü, -i. 8.3.B. final -r. 11.D. 13.Bf. a special form of                elevated boγuni segül (shorter form of 13.Bf.) in final -γ with double-dot over the boγuni segül. 14.1.E.                separated čačulγ-a with downward hooky ending. 14.1.D. unseparated čačulγ-a (final -g) – normally                14.2.C.  form,  once  (γasalang  5r)  14.2.A.  form  with  r-shaped  opening.  16.C.  syllable-ending  and                reading supportive diacritics (usually with γ, but many γ undotted). 18.A.                                                  th                A manuscript of the first half of the 19  century.                 Translation:                [1r] Incense Offering of the Holy Lord Geser                [1v] Pronounce three times: oṃ ā hūṃ.                Say: ki kii. bso bsoo bsola. ki.                The holy lord of the supreme tngri-gods, the reincarnation of garuḍa, you, Geser, be pleased to lead                the troops against the enemies.                My holy lord,                with a sun-helmet on his head,                a moon-shield on his shoulders,                stellar armour dressed on his body, [2r]                who drew the sharp-edged sword of wisdom in his hand,                                                          744                who stretched the arrow of the Rāhu  of stars,                                                743                who rode the elephant of the river of the fast lightning,                who runs when the enemies are close,                who caught the horses of the sons of the enemies.                                                                 745                Be pleased to protect and supervise my livestock lost to  whichever enemy.                I bow to my lord,                who completely suppresses all the enemies                            746                by employing  his armour, sword, golden circle, and lightning. [2v]                I  am  bringing  the  pure  offering  to  the  lords  of  places  and  waters,  with  their  eighty-four  thousand                servants dwelling in ten directions and acting on the orders of the holy lord.                I am bringing the pure offering to [express my gratitude that] he became my fortune when the army                weakened.                I  am  bringing  the  pure  offering  to  [express  my  gratitude  that]  he  provided  me  benefit  whenever  I                walked through the wilderness. [3r]                I am bringing the pure offering to [express my gratitude that] he became support to my home and the                carriage I was sitting in.                                     747                I am bringing the pure offering to [express my gratitude that] he became the bright lamp in the dark                night.                I am bringing the pure offering to [express my gratitude that] he became the armour to my bare skin.                I  am  bringing  the  pure  offering  to  the  conqueror  of  the  cruel  enemy  and  the  fulfiller  of  my  nine                intentions.                I am bringing the pure offering to Geser Khan, who will taste of these sacrifices without hindrance and                graciously perform the favour.                 743  Rāhu, one of celestial bodies (navagrahā) according to the Indian tradition. In Mongolia, it usually referred to                as  a  star.  According  to  the  commonly  known  legend,  Rāhu  (as  a  star  and  the  deity  it  represents)  became                responsible for causing the eclipse of the Sun (Сүхбаатар 2014: 179).                744  Or “who stretched the arrow against the star of Rāhu”, however this interpretation is not in accordance with                other versions and the -du/tu suffix is more frequently used for the sociative (-tu) and less frequently for dative-                locative, which has instead the classical form -dur/tur.                745  The text uses an unusual accusative case suffix (dayisun)-i instead of the dative-locative (dayisun)-dur.                746  The  whole  enumeration  of  weapons  and  battle  equipment  is  related  to  the  single  verb  qarbu-  “to  shoot”,                which can be semantically related only to the golden circle (sudarśana cakra) and the lightning.                747  However, the word tergen in the sequence saγuqu ger tergen-dü minü seems to be rather a misspelling of the                dative-locative suffix -tegen. In this case, the sentence would be: “he became support to my home/yurt I was                sitting in.”                                                             231","I  am  bringing  the  pure  offering  to  Geser  Khan,  who  repressed  those  with  fierce  mind  with  a                                                                                            748                determination unyielding and without flinching. Having killed the king of Sarayiγol  he eliminated                          749                                                         750                any decline  and manifested his magic skills.                I am bringing the pure offering to Geser Khan, relentlessly determined and with a body like the topaz-                jewel. who killed the hostile mangγus-demons and conquered the Mongolian state (or: people).                I am bringing the pure offering to Geser Khan, [4r] [lord] of ten directions, who is suppressing the                pernicious enemies when I am travelling; who favours me to run into game while I am hunting; who in                my livelihood provides me with livestock and fulfils all my desires.                I am bringing the pure offering to Geser Khan,                [the one] with beautiful bright spouses,                a dark chestnut horse as his steed,                with strength able to intimidate everyone,                providing needs and benefits to all people.                                                      751                I am bringing the pure offering to Geser Khan, the holy lord with miraculous manifestations, who [4v]                who gained a swift steed for himself,                who held a sharp sword in his hand,                and is suppressing pernicious enemy troops.                I am bringing the pure offering to the holy lord Geser Khan                taking over the rule of others,                destroying the wrong-minded until they scatter,                acting according to the Buddha’s law,                                                  752                providing assistance to beings in need.  [5r]                I am bringing the pure offering to Geser Khan                    753                with  queens enjoying ten thousand pleasures,                with full red faces,                with bodies that are miraculous manifestations of the real tngri-gods,                the one who overtook the rule from the confused and irrespective.                I am bringing the pure offering to Geser Khan                whose voice is like an earthquake,                with lightning igniting fire,                with a merciful mind towards troubled beings,                with a bright light illuminating the unconscious. [5v]                   748  Usually known as Šarayiγoul from the Epos of Geser.                749  The  word  silge/silke,  appearing  in  Heissig  1996:  231  as  silege  (there  silege  γarγaγsan  translated  as  “zur                Ausrottung gebracht”) is explained by Chiodo (2009: 161) by Ordos šilē “malagie contagieuse” (Mostaert 1941–                1944:  616),  attested  also  by  Sonum  1999:  312  (silege:  gem  kijig,  arqaγ,  tomuγu,  ebedčin;  doruyital),  which                allows  a  more  general  understanding  than  “eliminating  the  contagious  disease”,  probably  “eliminating  any                decline”. Chiodo refers also to occurrences of silege γarγa- in the Small Prayer (baγ-a öčig) within the ritual                texts of  the  Chinggis Khan cult  in  Ejen qoriy-a (Sayinjirγal  \&  Siraldai 1983: 50,  Erdenibolud \&  Narasun  \&                Načuγ 2016: 276, 380) and in the Incense Offering to the Flag of the Saintly Lord (boγda ejin-ü sülde-yin sang                orušibai) published and translated by Serruys (1970b: 530, 534, kinaltu dayisun-u šilege-yi γarγan” translated                “who take away the pest of clever enemies” with reference to the translation in Mostaert’s Dictionaire Ordos).                750  Siditü/siddhitü (written sidetü) “with magic/supernatural skills”, more precisely “(yogic) accomplishments”                (Tib. dngos grub).                751  Kelkü  is  a  preclassical  word  almost  absent  in  the  classical  period.  Usually  with  the  meaning  “all  the”,  it                usually  occurs  in  conjunction  with  terms  denoting  groups  of  people.  Juyongguan  inscription:  keleküi  amitan                “alle Lebewesen” (Poucha 1963: 277). Erdeni tunumal neretü sudur (fol. 522v, stanza 384): kelkü yeke ulus-un                qaγačaγsan  törü-yi  qamtudqaγsan  “wie  er  die  zerbrochene  Herrschaft  des  großen  Volkes  geeint”  (Kollmar-                Paulenz 2001: 19). Lu. Altan tobči (fol. 81a05) olan kelkü bügüde-yi, interpreted in Modern Mongolian as олон                хэлх (хотол, бүрэн) бүгдийг; (fol. 127a18) kelkü bügüde ulus čini as хэлх (цөм бүрэн) бүгд улс чинь (Чоймаа                2011: 84, 120). Heissig (1996: 232) in his translation of a version of the same text of the Incense Offering to                Geser translates kelkü ulus-yin kereg tusa-yi bütügegči geser qaγan “Der eben dieses Volkes Angelegenheiten                vollbringt”.                752  Lit. buruγu amitan “wrong beings”.                753  The manuscript has suffix -tur (dative-locative) instead of the contextually more appropriate sociative -tu.                                                             232","I  am  bringing  the  pure  offering  to  the  lords  of  places  and  waters  and  their  eighty-four  thousand                servants dwelling in ten directions and acting according to the commandments of the holy lord.                I am bringing the pure offering to [you], who became my good fortune when the troops weakened.                                                                                                 754                I am bringing the pure offering to [you], who became my benefit when I went to do trading.                I  am  bringing  the  pure  offering  to  [you],  who  became  the  support  and  fence  to  the  yurt  and  the                       755                carriage  I am sitting in. [6r]                I am bringing the pure offering to [you], who became my shield in the heat.                I am bringing the pure offering to [you], who became my drink in the thirst.                I am bringing the pure offering to [you], who became my lamp in the dark night.                I am bringing the pure offering to [you], who became my profit in my endangered life.                I am bringing the pure offerings to [you], who became the armour to my bare skin.                I am bringing the pure offerings to [you], the conqueror of the cruel enemy and the fulfiller of my nine                sought intentions.                Be pleased to taste of these offerings of mine without hindrance and welcome my nine wishes I was                seeking for.                He who declared that he would protect religion and doctrine,                the one who accompanies on return and welcomes on arrival,                the one who turns to the right side,                the one who rotates to the left side,                the one who easily gets up and runs,                       756                bsoo …                 Transcription:                [1r] geser¦ boγda-¦ yin¦ sang¦ oru¦ si¦ ba::¦ [1v] oṃ ā hūṃ. kemen¦ γurban-ta ögüle¦ ki kii kele. bso bsoo¦                bsola. ki  degere  tngri¦  narun  boγda  γ’arudi-yin¦ qubilγan inü.  dayisun-u¦  aqui-tur  geser čii¦  čereg-yi                udduridtun¦ soyurq-a: naran-u duγulγ-a-i¦ orui deger[e]ben emüsügsen¦ saran-u bambai mörün-tegen¦                aγuluγsan. odud-un¦ quyaγ-i bey-e-tegen¦ [2r] emüsügsen. qurča iretü¦ belge belig-ün ildü mutur-¦ taγan                jayiduγsan. odud-¦ un raqu-du sumun tataγsan.¦ türgen gelbelgen mörün-i¦ jaγan unuγsan: dayisun-i¦                aqui-dur  güin  yabun:¦  dayisun-i  köbegüN-i  morin-i¦  güičen  bariγsan  boγda¦  minü.  el  dayisun-i                aldaγsan-¦  adal  mal-du  minü  sakin¦  ibegen  soyurq-a:  quyaγ¦  mese  altan  toγuna  gelbelgen¦  [2v]                qarbubasu.  qamuγ  dayisun-i¦  qočurli  ügei  ečülgen¦  daruγči  ezen-tegen mörgümüi.¦  boγda-yin  jarliγ-                iyar¦ yabuγči arban jüg-tür¦ aγsan γajar usun-u¦ ezen naiman tümen dörben¦ mingγan jardusun nuγud-                tur¦ ariγun takil takimui. čereg¦ ečeküi-tür minü öljei boluγsan-a¦ ariγun takil takimui.¦ qotala-du kegere                odqui-dur¦  minü  asiγ tusa boluγsan-a¦  [3r] ariγun takil  takimui:¦  saγuqu ger  tergen-dü  minü¦  tüsiy-e                boluγsan-a X:¦ qarangqui söni  gegen jula¦ boluγsan-a X: ayuqu amin-¦ du minü tusa boluγsan-a X:¦                arisutu beyen-dü minü quyaγ¦ boluγsan-a X: eregüdü dayisun-i¦ doruyitaγuluγči ereküi yisün¦ küsel-i                qangγaγči-da X:¦ ene takil nuγud-i minü¦ türbel ügei amsaγad. örüsiyen¦ qayirlaγči geser qaγan-dur.¦                [3v] ariγun X. sintaral ničul ügei¦ joriγ-tu. siregün sedkel-¦ ten-i sintaraγuluγsan:¦ sarayiγol-un qaγan-i¦                alaju  silge  γarγaγsan¦  sidetü  geser  qaγan-dur-¦  iyan  X:  mangγus  dayisun-i¦  alaγsan.  mongγol  ulus-i¦                ezelegsen.  moqusi  ügei¦  čing  joriγ-tu:  molur¦  erdeni  metü  biy-e-dü  geser¦  qaγan-tur-iyar  X:  ayalan¦                odaqui-dur  minü  qour-tan¦  [4r]  dayisun-i  doruyitaγuluγči.¦  abalan  odaqui-tur  minü¦  görügesün-i                učaraγulun¦ soyurqaγči: aju saγuqui-¦ tur adal mal aliba küsel-i¦ minü qangγaγči. arban jüg-ün¦ geser                qaγan-tur  X:  gegen¦  sayiqan  qatud-du  kegere¦  morin  kölgetü.  ken-i  ber¦  ayuγulγan  čidaγči  küčütü:¦                kelkü  ulus-un  kereg  tusa-i¦  bütügegči.  geser  qaγan-dur¦  X:  qurdun  kölgen-i¦  [4v]  beyen-tegen                aγuluγsan¦  qurča  ildü-yi  mutur-¦  taγan  bariγsan.  qour-tan¦  dayisun  čereg-üd-i¦  doroyitaγuluγči.                qubilγan¦ boγda geser qaγan-tur X:¦ busud-un törü-yi buliyaγči.¦ buruγu sedkelten-i¦ budartala kiduγči.                burqan-i¦ yosun-iyar yabuγči.¦ buruγu amitan-tur tusa-i¦ kürgegči. boγda geser¦ qaγan-tur X:¦ [5r] tümen                jirγalang-iyar¦  aγči  qatun-tur.  dügüreng¦  ulaγan  čirai-tu.  törülki¦  tngri-ten-eče  qubilγan¦  biy-e-tü.                degüderčü  ese¦  bisiregsed-ün  törü-i¦  inü  abuγsan  geser  qaγan-¦  dur  X:  γajar  ködülküi¦  čimegetü  γal                badaraγulqui¦ čakilγan-tu. γasalang-tu¦ amitan-i örüsiyenggüi sedkel-¦ tü. γani mungqaγ-i¦ geyigülügči.                  754  Qudaldu is a corrupted form of qudalduγ-a (“business, trading”). The verb odabasu is a corrupted form of the                Stand. odbasu.                755  See the note to the similar sentence on fol. 3r.                756  The end of the manuscript is lost.                                                             233","gegen gerel-tü¦ [5v] geser qaγan-dur X:¦ boγda-yin jarliγ-iyar¦ yabuγči. arban jüg-tür¦ aγsan saγuγsan                γajar¦  usun-u  ezen.  nayan  tümen¦  dörben  mingγan  jarudus-un¦  nuγud-tur  X:  čereg-¦  iyen  ečeküi-dür                ölzei¦ qutuγ boluγsan-du minü X:¦ qudaldu kir-e odbasu¦ asiγ tusa boluγsan-¦ du minü X: saγuqu ger¦                tergen-tür minü tüsiy-e¦ [6r] qasiy-a boluγsan-du¦ minü X: qalaqui-tur minü¦ qalqa boluγsan-tu minü                X:¦ qataqui-dur minü umda-¦ tu boluγsan-du minü X:¦ qarangqui söni jula¦ boluγsan-du minü X:¦ ayuqu                amin-du minü¦ asiγ tusa boluγsan-¦ du minü X: arisutu beyen-¦ dü quyaγ boluγsan-du¦ minü X: ergüdü                dayisun-i¦ doruyitaγuluγči. ereküi¦ [6v] küsel-yi qangγaγuluγči-du¦ minü X: ene takil¦ nuγud-yi minü                türbel¦  ügei  amsaγad.  erigsen¦  yisün  küsel-yi  minü¦  uγtun  öggün  soyurq-a¦  šasin  nom  sakisuγai¦                kemegči  qoyin-a-ača¦  üdügči.  emün-e-eče¦  uγtuγči.  baraγun  eteged-¦  dü  ergegči.  jegün  eteged-¦  dü                toγuriγči. könggen¦ bosun güigči: bsoo                  2.10.4. Msc. D 221/1: Incense Offering of Geser, the Holy Lord and Khan                Manuscript  description:  A brush-written  manuscript on  Chinese paper (two  layers glued together                and smoothed, in many places the double-layer is peeling off). 9 fols. Size: 22 × 8 cm.                                                                                                          th                Palaeographic analysis: Highly professional brushwriting of the administrative style of the late 19                           th                and early 20  centuries. Sidü partially suppressed, base-line continuous (without removing the brush                except necessary cases). Significantly shaped segül of 13.Cd. type. 7.1. distinguished medial č/j. 16.F.                double dot over γ in syllable-ending and regularly in syllable-opening cases.                 Translation:                [1r] Incense Offering of Geser, the Holy Lord and Khan (i.e. Emperor)                [1v] oṃ ā hūṃ                [Pronounce] three times: gē gē gē le. bso bso lī. ildi                The holy lord of the supreme tngri-gods, the reincarnation of garuḍa, you, Geser, be pleased to lead                the troops against the enemies.                My holy lord,                with a sun-helmet put on his head,                a moon-shield placed on his shoulders,                stellar armour dressed on his body,                the sharp-edged sword of wisdom bestowed in his hand, [2r]                who stretched the arrow of the Rāhu of stars,                                                                 757                who rode the horse and elephant [of the] fast lightning,                who runs, when the enemies are close,                                              758                who caught the horses of the sons  of the enemies.                [The one who] killed every enemy.                Be pleased to protect my livestock.                                                        759                Be pleased to protect the body and the horse.                                760                Armour, sword …  my holy lord, the reincarnation of the supreme tngri-gods. [2v]                In  whichever  direction  I  go,  above  [you]  move  roaring  on  the  blue  sky,  below  the  Etügen-mother                circulates around.                I bring offering and bow to my holy lord, to my Geser Khan,                the suppressor of enemies,                killing completely all the enemies,                when from [his] mouth the fire and lightning leaps out,                when [he] shoots the lightning by the golden circle in his hands. [3r]                From the navel and chest up, he has the body of the buddhas of ten directions,                 757  The  relation  between  the  “fast  lightning”  and  “horse  and  elephant”  is  not  determined  in  this  version.                Therefore it can be understood in various ways: “horse and elephant fast as a lightning”, “fast lightning, horse                and elephant”, “the horse and elephant of the fast lightning”.                758  The literary singular meaning “the horse of the son of the enemies” is also possible.                759  Biy-e mori might be a misinterpretation by the scribe of the hypothetical original ki(i) mori “vital energy”.                760  The words quyaγ mese “armour, sword” are difficult to understand within the following sentence they open.                Probably a corruption of the text occurred in the transmission process.                                                             234","in the legs up to the knees he has the perfect body of four nāga-kings.                I bring offering and bow to the hero, my holy lord,                who forced those with a stiff character to bow to his feet.                who has an immense and perfect power,                who has the body of a miraculously manifested buddha.                I bow with homage, praise, and bring offerings to the holy lord Geser,                the reincarnation of the highest deity among tngri-gods                who cut off heads of those who hostile bad omens,                who brought under his power those who held a bad social order.                I bow with homage, praise, and bring offerings to Geser Khan,                with a body resembling the sun in its bright shining,                                                        761                with a mind suppressing those with shameful  pretensions.                mercifully making favour to distressful beings.                I bow with homage, praise, and bring offerings to Geser Khan,                who discouraged the fierce-minded of relentless determination,                who killed the king of Šarayiγol,                                                                   762                and was born with magic skills producing verse quatrains.  [4r]                I bow with homage, praise, and bring offerings to Geser Khan,                relentlessly determined and with body like the topaz-jewel,                who killed the hostile mangγus-demon                and conquered the Mongolian people.                The one suppressing the pernicious enemies when I am travelling.                                                          763                Favour me to run into game while I am hunting.                I bow with homage, praise, and bring offerings to my Geser Khan of ten directions,                who in my livelihood provides me with livestock and fulfils all my desires. [4v]                I bow with homage, praise, and bring offerings to my Geser Khan with the bright light,                with beautiful bright spouses,                a dark chestnut horse as his steed,                with strength able to intimidate everyone,                providing needs and benefits to all people.                I bow with homage, praise, and bring offerings to my holy lord, Geser Khan,                who made his fast steed one of his symbols,                                                       764                who held a sharp sword in his hand,                the miraculous emanation suppressing pernicious enemy troops. [5r]                I bow with homage, praise, and bring offerings to my holy lord, Geser Khan,                taking over the rule of others,                dispersing and destroying the wrong-minded,                acting according to the Buddha’s law,                not providing assistance to iniquitous beings.                I bow with homage, praise, and bring offerings to my Geser Khan,                with queen Γ’aši enjoying ten thousand pleasures,                with full red faces,                with the emanation body [of the buddha] from his birth,                the one who overtook the rule from the confused and unrespectful. [5v]                I bow with homage, praise and bring offerings to my Geser Khan,                 761  Written ketümšiküi (or *kedümšiküi, *gedümšiküi …), which in this form is lexicographically unattested. I                suppose that the intended word is the standard γutumsiγ or *γutumšiqui “shame, disgrace”.                762  Similar  to  other  versions,  the  copyist  of  this  manuscript  as  well  probably  had  difficulty  in  rendering  this                passage,  which  he  reads  as  šilüg  γarγaγsan  šidetü  “with  magic  skills  which  produced  a  poem”.  ClMo.  silüg                (>šilüg)  means  poem,  particularly  the  alliterated  quatrains  (either  one  quatrain  or  a  set  of  them).  Here  the                translation follows the manuscript, although the original version attested by other manuscripts was supposedly                silege γarγaγsan with the translation “eliminated any decline”.                763  The  manuscript  reads  ibelen  instead  of  abalan,  but  even  the  copyist  has  probably  intended  the  original                meaning “hunting”.                764  Alternatively: Who included his fast steed among his attributes/characteristics.                                                             235","765                with the earthquake as an adornment,                with lightning igniting fire,                with a merciful mind towards troubled beings,                with a bright light illuminating the unconscious.                I  bring  the pure  offering to  the lords  of  places  and waters  and  their  eighty-four  thousand  servants                dwelling in ten directions and acting according to the commandments of the holy lord. [5v]                I bring the pure offering to [you], who became my good fortune when the troops weakened.                I bring the pure offering to [you], who became my benefit when I went to do trading.                I bring the pure offering to [you], who became the support and fence to the yurt and the carriage I am                sitting in. [7r]                I bring the pure offering to [you], who became my shield in the heat.                I bring the pure offering to [you], who became my drink in the thirst.                I bring the pure offering to [you], who became my lamp in the dark night. [6v]                I bring the pure offering to [you], who became my profit in my endangered life.                I bring the pure offering to [you], who became the armour to my bare skin.                I bring the pure offerings to [you], the conqueror of the [hard-]hearted enemy and the fulfiller of my                nine sought intentions.                Be pleased to welcome these offerings of mine.                He who declared that he would protect religion and doctrine,                the one who accompanies on return and welcomes on arrival,                the one, who turns [around me] from the right side,                the one, who rotates [around me] from the left side,                                             766                even though he is old, he gets up  and runs.                Saying bso he rejoices,                the one, who craning [his neck] and gazing keeps a careful eye [on me],                the one, who totally removes all my obstacles                – to all those I bring the pure offerings.                By the force of devoting these pure offerings, be pleased to remove demonic obstructions,                Be pleased to extend the lifespan.                Be pleased to give the blessing of wealth.                          767                Let us hear  the wisdom attainments. [7v]                Be pleased to transport us to the last existence, to an even greater bliss.                I raise the offering with homage to my mighty supreme holy lord.                May the flourishing of the auspiciousness become an adornment of the world.                mangγ’alam                                    768                oṃ ā ra ba ca na di od                         769                legs grjod                 Transcription:                [1r] geser boγda qaγan-u sang orusiba.                [1v] oṃ ā hūṃ:: γurban-ta.¦ gē gē gē le. bso¦ bso lī. ildi deger-e¦ tngri narun boγda γ’arudi-yin¦ qubilγan                inü.  dayisun-u¦  aqui-dur  geser  či  čereg-yi¦  udaridtun  soyurq-a:  naran-u¦  duulγ-a-yi  orui-ḍaγan¦                emüsügsen. saran-u bambai-yi¦ mörün-tegen aγuluγsan.¦ odud-un quyaγ-yi beyin-¦ [dege]n emüsügsen.                qurča iritü¦ [belg]e bilig-ün yildü-yi¦ [2r] mutur-ḍaγan jayaγduγsan.¦ odud-un rahu-tan-un¦ numu sumu-                yi  tataγsan.¦  türgen  gilbelgen  morin  jaγan-i¦  unuγsan.  ḍayisun  aqui-dur¦  güyün  yabun.  ḍayisun-u                köbegün-i¦  mori-i  güičen  bariγsan.¦  boγda  minü  el-e  ḍayisun-i¦  aluγsan.  adal  mal-yi  minü¦  sakin                soyurq-a: biy-e mori-i¦ sakin ibegen soyurq-a:¦ quyaγ mese deger-e tngri¦ narun qubilγan boγda minü¦                 765  The wording čimeg-tü “with adornment (of)” is certainly a misreading by the copyist, because logically the                intended word was čimege-tü “with sound (of)”, i.e. “sounding like the earthquake”.                766  Written busud “the other”, but probably it is an unintended misspelling instead of bosun nomen modale of the                verb bosqu “to get up”.                767  The  form  used  here  (duγulun)  corresponds  to  the  verb  duγulqu  “to  hear”;  however,  the  original  idea  was                supposedly daγaγulun “to bring in” or tuγulun “to complete, to accomplish”.                768  The commonly known Mañjuśrī mantra: oṃ arapacana dhīḥ.                769  Correctly Tib. legs brjod “it is good”, “well said”, words expressing auspiciousness.                                                             236","[2v]  namayi  aliba  jüg-tür¦  odqui-dur  minü  deger-e¦  köke  oγtarγui-dur  kürkeren¦  ködülemüi.  dour-a                etügen¦  eke  ergen  toγurimui.¦  aman-ača  γal  gilbelgen¦  čakilbasu  γar-taγan¦  altan  toγu-bar  gilbelgen¦                                                                       770                qarbubasu qamuγ ḍayisun-i¦ qočurali ügei alan. östen-i¦ kidan  ḍaruγči. boγda ejen¦ geser qaγan-dur-                iyan¦ takin mörgümüi bi. küisün¦ [3r] čegeji-eče degegši arban¦ jüg-ün burqan-u biy-e-tü.¦ köl ebüdüg-                eče kürtel-e.¦ dörben luus-un qad-un¦ biy-e tegüsügsen. köšigün¦ abur[i]tan-ni köl-tegen¦ sögüdkegsen.                küčün  aγuγ-a¦  tegüsügsen.  qubilγan  burqan-u¦  biy-e-tü  külüg  boγda-yuuγan¦  takin  mörgümü:  teres                buruγuu¦ yirüten-ü terigün-i oγtuluγsan.¦ törü buruγu-tan-i erke-dür-iyen¦ oruγuluγsan. tngri-yin deger-                e¦  [3v]  burqan-i  qubilγan  boγda  geser¦  qaγan-dur-iyan  tegüber-iyen¦  mörgün  maγtan  takil  takimui::¦                gegen gereltü nara metü biy-e-tü.¦ getümšiküi sedkel-tü.¦ genilte amitan-i örüsiyen¦ qayiraluγči geser                qaγan-dur-iyan¦  mörgün  maγtan  takil  takimui:¦  šingtaral  ečel  ügei  joriγtu¦  siregün  sedkilten-i                šingtaraγuluγsan.¦ šaraγol-un qaγan-i alaju¦ šilüg γarγaγsan šidetü¦ [4r] törügsen. geser qaγan-dur-iyan¦                mörgün maγtan takil takimui:¦ mangγus dayisun-i aluγsan¦ mongγol  ulus-yi ejelegsen.¦ moqusi ügei                čing joriγtu¦ molur erdeni metü biy-e-tü.¦ geser qaγan-dur-iyan mörgün¦ maγtan takil takimui: ayalan¦                odqui-dur  qouratu  dayisun-i¦  doruyituγuluγči.  ibalan  771 ¦  odqui-dur  aliba  görügesün-i¦  učaraγulun                                             772                soyurq-a:: aju¦ saγuqui-dur edel  mal aliba¦ [4v] küsel-yi qangγaγči. arban¦ jüg-ün geser qaγan-dur-                iyan¦ mörgün maγtan takil takimui:¦ gegen sayiqan qatun-tu keger¦ morin külgetü ken-i ber ayulγan¦                čidaγči küčütü. keleküi ulus-un¦ kereg tusa-yi bütügegči gegen¦ gereltü geser qaγan-dur-iyan¦ mörgün                maγtan takil  takimui:¦  qurdun  külüg-i  belgen-tegen¦  aγuluγsan.  qurča ildü-yi¦  mutur-ḍaγan  bariγsan.                qouratan¦ ḍayisun-i čereg-üd-yi dorui=¦[5r] tuγuluγči qubilγan. boγda¦ geser qaγan-dur-iyan mörgün¦                maγtan takil takimui: busud-un¦ törü-yi buliyaγči buruγu sedkelten-i¦ butaraγulun kiduγči. burqan-u¦                yosu-iyar  yabuγči  buruγuy-a¦  amitan-dur  tusa-yi  ülü  kürgegči.¦  boγda  geser  qaγan-dur-iyan  mörün¦                maγtan takil takimui: tümen¦ jirγalang γ’aši qatun-tu degürin¦ ulaγan čirai-tu. törülki tendeeče¦ qubilγan                biy-e-tü. degüderčü ese¦ bisirigsed-ün törü-yi inü abuγsan.¦ [5v] geser qaγan-dur-iyan mörgün¦ maγtan                takil  takimui:  γajar¦  ködülküi  čimeg-tü  773  γal  badar[a]γu=¦laqui  čakilγ-a-tu.  γasalang-tu¦  amitan-i                örüsiyeküi  sedkel-tü.¦  qani  mungqaγ-i  geyigülügči.  gegen¦  gereltü.  geser  boγda  qaγan-dur-¦  iyan                mörgün  maγtan  takil  takimui::¦  boγda-yin  jarliγ-iyar  yabuγči¦  arban  jüg-dür  aγsan  saγuγsan.¦  γajar                usun-u ejen naiman tümen¦ dörben mingγan jarudasun¦ nuγud-tur ariγul takil takimui.¦ [6r] čereg-iyen                ečeküi-dür¦  öljei  qutuγ  boluγsan-a-dur¦  ariγun  takil  takimui:  qudalduγ-a¦  kir-e  odqui-dur  asiγ  tusa¦                boluγsan-a-dur ariγun takil takimui::¦ saγuqui ger tergen-dür tüšiy-e¦ qašiy-a boluγsan-dur ariγun¦ takil                takimui: qalaqui-dur minü¦ qalq-a boluγsan-dur ariγun¦ takil takimui: qataqui-du minü¦ umda boluγsan-                du  minü  ariγun¦  takil  takimui:  qarangqui  söni¦  gegen  jula  boluγsan-du  ariγun¦  [6v]  takil  takimui:                ayuqui-yin amitan-du¦ minü asiγ tusa boluγsan-dur¦ ariγun takil takimui: arisutu¦ beyen-dü minü quyaγ                boluγsan-dur¦  ariγun  takil  takimui:  jirüketü¦  ḍayisun-i  doruyituγuluγči.¦  küsel-yi  qangγaγuluγči-du¦                ariγun takil takimui:: ene¦ takil nuγud-i minü uγtuju¦ öggün soyurq-a:: sašin nom-yi¦ sakituγai kemegči                emün-e-eče¦ uγtuγči. qoyin-a-ača üdegči.¦ baraγun eteged-eče ergegči. jegün¦ [7r] eteged-eče toγuriγči.                             774                kögšin¦ busud  güyügči. bso geküle¦ bayasuγad serteyin kilamkijü¦ qar[a]ju  üjegči. jedker-yi minü¦                oγuγ[a]ta ariluγaγči. tusa-yi¦ minü masi bütügegči. qamuγ¦ bügüde-tür ariγun takil takimui::¦ ene ariγun                takil-yi jalbariγsan-u¦ küčün-dür ada todqar-yi¦ arilγan soyurq-a:: ami nasu-yi¦ urtudqan soyurq-a:: ed                                                                             775                baraγan-u¦  kisig-i  öggün  soyurq-a::  erdem¦  bilig-ün  šidi-i  duγulan  soyurq-a::¦  [7v]  ečüs  törül-dür                neng  jirγalang-dur¦  kürgen  soyurq-a::  erketü  degedü¦  boγda-dur-iyan  ergün  maγtan¦  takil  takimui::                öljei¦ qutuγ-un badarangγui ber¦ zambuutib-un čimeg boltuγai::¦ mangγ’alam:: : ::¦ oṃ ā ra ba ca na di                od::¦ legs grjod.                  2.10.5. Msc. D 217: Incense Offering Sutra of Geser Khan                 Manuscript  description:  A  brush-written  manuscript  on  Chinese  double-layer  raw  paper  sewn                together with thread on the longer side. 7 fols. Size: 16.5 × 10.4 cm.                 770  Stand. kidun.                771  Supposedly instead of abalan.                772  Stand. adal.                773  Supposedly a misreading by the copyist, because the original text must logically have had čimege-tü “with                sound (of)”.                774  Supposedly instead of bosun.                775  Or: tuγulan.                                                             237","Half-professional  (or  apprentice)  scribe  of  the  administrative  service,  supposedly  1910s,  1920s.                Frequently  intermittent  sidü  and  silbi  strokes.  16.F.  double  dots  regularly  used  over  γ  in  syllable-                ending and syllable-opening cases.                 Translation:                [1r] Incense Offering Sutra of Geser Khan                [1v] [Say] three times: oṃ ā hūṃ.                The lord of mountains Nawan Güngjid Muu güüši, Dangba fortune-teller, Buu Dongdub γ’arbo.                [Say] three times: oṃ ā hūṃ.                The interpreter Olaγ’ari Odγ’ar Jamčo Dari, Geser Sarba Dongrob.                [Say] three times: oṃ ā hūṃ.                namō ubasu lā lā ki li li ke ke subasi                The holy lord of the supreme tngri-gods, the reincarnation of garuḍa, you, Geser, be pleased to lead                my troops against the enemies.                My holy lord,                with a sun-helmet put on his head, [2r]                a moon-shield placed on his shoulders,                stellar armour dressed on his body,                the sharp-edged sword of wisdom grasped in his hand,                who stretched the arrow of the Rāhu of stars,                who rode the horse and elephant of the fast lightning,                who drove away enemies,                who caught the horses of the sons of the enemies.                My strong horse, my attendant and protector, my armour and sword,                the reincarnation of the supreme tngri-gods, my holy lord.                In whichever direction I go, [2v] above [you] move roaring on the blue sky, below the etügen-mother                         776                and father  circulate around.                I bring offering and bow to my emperor,                killing completely all the enemies,                             777                when from my  mouth the fire and lightning leaps out,                when he repeatedly issues blows by the golden flag in his hands.                From the navel and chest up, he has the body of the buddhas of ten directions,                in the legs up to the knees he has the perfect body of eight great nāga-kings.                I bring offering and bow to the hero, my holy lord,                who forced those with a stiff character to bow to his feet.                who has an immense and perfect power,                who is the miraculously manifested buddha. [3r]                I bow my head with homage, praise and bring offerings to the buddha-god of the [heavenly realm of]                tngri-gods,                                                       778                who cut off heads of the antagonist heretics,                who brought under his power those who held a bad social order.                I bring pure offerings to my Geser Khan,                with a body resembling the sun with bright shining,                with a mind suppressing those with irascible temperament,                mercifully making favour to distressful beings.                I bring pure offerings to my king,                who discouraged the fierce minded of relentless determination,                  776  Ečgen (< ečige) was misunderstood by the copyist from the original ergin.                777  The pronoun minü “my” is here obviously inappropriate, as the sentence contextually speaks about Geser.                778  Both  terms  ters  and  zarv-a  or  carv-a  are  synonymous.  Ters  <  Skt.  tīrthika,  “non-Buddhist,  heterodox”,                especially  brahmanist,  in  Mongolian  later  also  for  Muslims  etc.  and  due  to  the  shift  of  meaning  “outsider,                antagonist, naughty, ill-behaved person”. Zarv-a/carv-a (the hooked č commonly serves in the brush handwriting                both for c and z in foreign words) seems to be (in case of this version) intended as a form of the Tib. phyi rol pa                (also “non-Buddhist etc.”, related to the Skt. tīrthika) > Coll. Mong. чаралба (Сүхбаатар 2014: 239).                                                             238","who killed the king of Sariγol,                  779                …  and was born with magic skills. [3v]                I bring pure offerings to my king,                relentlessly determined and with a body like the topaz-jewel,                who killed the hostile mangγus-demon                and conquered the Mongolian people.                I bring pure offerings to my Geser Khan, the lord of ten directions,                suppressing the strong enemies when I am travelling,                favouring me to run into game while I am hunting. [4r]                I bring pure offerings to my Geser Khan                                                                      780                with a dark chestnut horse, steeds of beautiful bright spouses,                with strength able to intimidate everyone,                providing needs and benefits to all people.                I bring pure offerings to my emperor with the emanation body,                                               781                who made a fast steed his property,                who held a sharp sword in his hand,                the suppressor of pernicious enemy troops.                I bring pure offerings to my Geser Khan                with queens enjoying ten thousand pleasures,                with round red faces,                with the emanation body [of the buddha] from his birth,                the one who overtook the rule from the confused and unrespectful. [4v]                I bring pure offerings to my emperor                with the sound of an earthquake,                with lightning igniting fire,                with a merciful mind towards troubled beings,                with a bright light illuminating the unconscious.                I bring the pure offering to the lords of places and waters and their eighty thousand servants dwelling                in ten directions and acting according to the commandments of the holy lord.                I  bring  the  pure  offering  to  the  one  who  became  my  good  fortune  when  the  army  on  the  march                weakened.                I bring the pure offering to the one who benefits me when I go trading. [5r]                I bring the pure offering to the one who became the support and fence to the house and the carriage I                am sitting in.                I bring the pure offering to the one who became my lamp in the dark night.                I bring the pure offering to the one who became my drink in the thirst.                I bring the pure offering to the one who became my shield in the heat.                I bring the pure offering to the one who benefited my fearful life.                I bring the pure offering to the one who became the armour to my bare skin.                I bring the pure offerings to the one, the conqueror of the enemies with ulterior motives. [5v]                Be pleased to taste these offerings of mine without hindrance.                Be pleased to completely provide my nine intents I am seeking.                                                           782                the one who welcomes on arrival and driving out  on return those,                who declared that they would protect religion and doctrine.                                                783                Saying basun he rejoices and exalts,                 779  The word šilger in the sentence šilger γarγaγsan is lexicographically unattested and is difficult to explain. The                original version attested by other manuscripts was supposedly silege γarγaγsan with the translation “eliminated                any decline”.                780  The combination of sentences about charming queens and the horses that should belong to them is probably a                mistake of the copyist, while the other versions claim that the mentioned chestnut horse is the steed of Geser                Khan himself.                781  The expression qurdun külüg-i beyedegen aγuluγsan can be understood also “he embodied a fast steed in his                body”.                782  The copyist might have unintentionally omitted the letter r in kürgegči (“the one, who accompanies”), which                subsequently can be read as kögegči (“the one, who expels”).                                                             239","those who gazing keep a careful eye [on me],                those who provide me great benefit,                those who entirely remove all my obstacles                – to all those I bring the pure offerings.                By the force of devoting these pure offerings, be pleased to remove demonic obstructions. [6r]                Be pleased to extend the lifespan.                Be pleased to give the blessing of stock cattle.                                       784                Be pleased to accomplish  the wisdom attainments. [6v]                Be pleased to transport us to the last existence, to tranquillity and happiness.                I raise the offering with homage to the majesty of the mighty supreme [Geser Khan].                May the auspicious splendour become an adornment of the world. [6v]                By the force of prayers and homage to you, the powerful supreme holy lord, in the direction of the                land we dwell in, be pleased to calm down illnesses, poverty, insufficiency, quarrels, and fighting and                increase good fortune.                May Buddha Master (i.e., Śākyamuni) illuminate the multiplying Dharma as the sunshine [7r] and in                the relation of the master and disciple may the good fortune be present eternally.                Finished.                oṃ arapacana dhīḥ                oṃ maṇi padme hūṃ                oṃ vajrapāṇi hūṃ                 Transcription:                [1r] geser¦ boγda-yin¦ sang-un¦ sudur¦ orušiba:¦ [1v] oṃ ā hūṃ. 3-ta¦ aγulas-un qan nawan güngjid¦ muu                güüši dangba tülgči¦ buu dongdub γ’arbo: :¦ oṃ ā hūṃ 3-ta olaγ’ari¦ odγ’ar jamčo ḍari kelemürči¦ geser                sarba dongrob: :¦ oṃ ā hūṃ 3-ta: :¦ namō ubasu lā lā ki li li¦ ke ke subasi deger-e tengri nar-¦ un boγda                                  785                γarudi-yin qubilγan ¦ minü dayisun-u aqui-tur geser¦ či čereg-yi minü udar[i]dun¦ soyurq-a: naran-u                daγulγ-a-yi¦ [2r] orui-taγan talbiγsan: saran-u¦ bangbai-yi mören-tegen aγul[a]γsan¦ odud-un quyaγ-yi                beyedegen emüsü=¦gsen qurča iretü belge belig-ün¦ ilde-yi mutur-taγan janggiduγsan.¦ odud-un raqu-                yin sumun-i¦ tataγsan türgen gelbelgen-ü¦ morin jaγan-i unuγsan dayisun-i¦ kögen yabuγsan¦ dayusun-i                köbegün-¦ i morin-i güičen bariγči boγda¦ minü: beki morin-i minü sakil ibegel¦ minü quyaγ mese ber                deger-e tngri nar-¦ un qubilγan boγda minü. nam[a]i aliba¦ jüg-tür oduqui-tur minü. deger-e¦ [2v] köke                oγtarγui  kürekeren  ködülümüi¦  dour-a  etügen  eke  ečgen 786  toγurimui¦  aman-ača  minü  γal  gilbelen                čakilbasu¦ γar-taγan altan tug-bar balbalan¦ γarubasu qamuγ dayisun-i¦ qočurli ügegüy-e alan daruγči¦                boγda  ezen-dür-iyen  ariγun¦  takil  takin  mörgümüi.  küisün¦  čegečin 787 -eče  degegšid  arban¦  jüg-ün                buraqan-u beyetü. köl-ün ebüdüge¦ kürtel-e naiman yeke luus-un qad-un¦ bey-e tegüsügsen: kösigün                abir=¦tan-i köl-tegen sögüdkegsen:¦  küčün auγ-a tegüsügsen: qubilγan¦ [3r] burqan-du.  kölge boγda-                                                       788                yuγan takin¦ maγtan mörgümüi: ters zarv-a -tan-i¦ ter[i]gün-i oγtuluγsan. törü buruγu-¦ tan-i erken-                tegen oruγuluγsan:¦ tngri-yin tngri buraqan-tur ter[i]güber-¦ iyen möregün maγtan takil takimui¦ gegen                gereltü naran metü biy-e-tü. keder¦ joriγ-tan-i doruyituγuluγsan sedkil-¦ tü genültü amitan-i örüsiyen                qayir=¦laγči geser qaγan-dur-iyan ariγun takil¦ takimui. šingtaral ničul ügei joriγ-tu¦ širegün sedkel-ten-                i  singtaraγuluγsan¦  sariγula-un  qaγan-i  alaju  šilger¦  γarγaγsan  šiddi  törügsen  qaγan-dur-¦  [3v]  iyan                ariγun takil takimui:¦ mangγus-un dayisun-i alaγsan:¦ mongγol ulus-i ezelegsen¦ moquši ügei joriγ-tu                                                                                                         789                molur¦  erdeni  metü  bey-e-tü  qaγan-tur-iyan¦  ariγun  takil  takimui:  ayalan¦  odqui-tur  minü  qučutu                dayisun-i¦  doruyitaγuluγči.  abalan¦  odqui-dur  minü  aliba  görügesed-¦  i  učaraγulun  soyurqaγči.  ači¦                 783  The copyist probably misinterpreted a word in the original and understood it as čenggeldegči “the one who                exalts”, which he recorded in the nonstandard form as čenggelaγči.                784  The  word  form  tuγulγan  is  uncommon  (and  written  without  two  dots  above  γ  in  the  second  syllable).  I                suppose it is used here as the synonym to tegüskekü “to complete, to finish, to accomplish”.                785  Written  qubalγan.  The  copyist  frequently  renders  silbi  (with  vocalic  value  i)  as  sidü,  certainly  without                intending to express vowel a/e in these cases. Therefore, I have transcribed it per the standard reading (qubilγan                in this case).                786  The copyist misinterpreted the original word ergin.                787  Stand. čegejin.                788  Or carv-a.                789  Stand. küčütü.                                                             240","yabuqui-tur  minü  aliba  küsel-yi¦  qangγaγči¦  arban  jüg-ün  ezen  geser¦  qaγan-dur-iyan  ariγun  takil¦                takimui: geb gegen sayiqan qatud-¦ [4r] un keger morin külg[e]tü ken<-i> ber ayaγulun¦ čidaγči küčütü                kelkü  ulus-un¦  kereg  tus-i  bütügegči  geser  qaγan-¦  tur-iyan  ariγun  takil  takimui:¦  qurdun  kölge-i                beyedegen  aγuluγsan¦  qurča  ilde-yi  mutur-taγan¦  janggiduγsan  qour-tan  dayisun-u  čereg-¦  üd-i                doruyituγuluγsan  <-či>  790 :  qubilγan¦  beyetü  boγda  qaγan-dur-iyan  ariγun  takil¦  takimui.  tümen                                              791                jirγalang-iyar aγči qatutu¦ tegüreg  ulaγan čirai-tu törülki tngri-¦ yin qubilγan bey-e-tü degüdegerčü                ese¦ bisiregsen-i törü<-i> anu abuγsan geser¦ qaγan-tur-iyan ariγun takil takimui¦ [4v] γajar ködelküi                čim[e]getü γal badaraqui¦ čakilγ[an]tu γaslangtu amitan-i¦ örüsiyen qayirlaγči sedkeltü. γani¦ mungqaγ-                yi  geyigülügči  gegen  gereltü¦  boγda  qaγan-tur-iyan  ariγun  takil¦  takimui  boγda-yin  jar[l]iγ-iyar                yabuγči¦ arban jüg-tür aγsan saγuγsan¦ γajar usun-u ezen nayan tümen¦ jarudasun nuγud-tur-i ariγun¦                takil takimui. čereg ayan-a ečeküi-¦ tür minü ölj[e]i qutuγ boluγsan-a¦ ariγun takil takimui. qudaldaγ-a                kegere¦ odqui-dur minü ašiγ tus[a] boluγ=¦san-a ariγun takil takimui:¦ [5r] saγuqui ger tergen-dür tüšiy-                e¦ qašiy-a boluγsan-a ariγun takil¦ takimui qarangqui söni gegen jula¦ boluγsan-a ariγun takil takimui:¦                qataqui-tur minü umda boluγsan-a¦ ariγun takil takimui. qalaqui-¦ tur minü qalaq-a boluγsan-a ariγun¦                takil takimui. ayuqui amin-dur¦ minü tus[a] boluγsan-a ariγun takil¦ takimui. arisutu miqan-dur minü¦                quyaγ boluγsan-a ariγun takil¦ takimui: adγaγtu dayisun-i¦ doruyituγuluγči-tur ariγun takil¦ takimui: ene                                                      792                takil-yi minü türbel¦ [5v] ügei amsarun-un:  erigsen yisün¦ küsel-i minü tegüs öggün¦ soyurq-a: šašin                nom-i¦  sakisuγai  kemegči-ten-ün  emün-e-¦  eče  uγtuγči.  qoyin-a-ača¦  kögegči:  basun  gekül-e.                bayasuγad¦  čenggelaγči  kilamkiju  qaruju¦  üzegči  tusa-yi  minü  mašida¦  bütügegči  jedker  nuγud-¦  yi                minü oγuγata arilγaγči¦ qamuγ bügüde-tür ariγun¦ takil takimui: ene ariγun¦ takil-i jalbariγsan-u küčün-                tür¦ ada todqur-yi arilγan¦ [6r] soyurq-a: ami nasu-i urtu¦ boluγad soyurq-a: : :¦ adaγusun-u kesig-yi                öggün¦ soyurq-a:: : : :¦ erdem belig-ün šiddi-i¦ tuγulγan soyurq-a: :¦ ečüs-ün törül engke¦ jirγalang-tur                kürgen  soyurq-a:¦  erketü  degedü-yin  čoγ-tur¦  ergün  maγtan  takil  takimui:¦  ölzei  qutuγ-un  čoγ¦                badarangγui-bar.¦  zambutiiv-un  čimig:  :¦  boltuγai:  ::  :  ::¦  [6v]  erketü  degedü  boγda  čimai-¦  yuγan                maγtaγad jalbariγsan-¦ u küčün-dür bide¦ terigüten qamiγ-a aγsan:¦ tere orun-u jüg-¦ tür ebedčin kiged¦                ügegü dutaγu¦ kereldeküi temčil amurliγad¦ nom kiged ölj[e]i qutuγ nemegülün¦ soyurq-a: : ::¦ burqan                baγsi aribadču¦ ireküi šašin naran-u¦ [7r] gerel metü geyigüljü baγsi¦ šabi metü jokilduquiy-a¦ önide                aqui ölj[e]i¦ qutuγ orušiqu¦ boltuγai:: : ::¦ tegüsbe: : :¦ oṃ ā ra baca na di:¦ oṃ ma ṇi bad me hūṃ:¦ ōṃ                bazar baṇi hūṃ:                  2.10.6. Msc. D 10: Incense Offering Sutra of Geser Khan                Manuscript description: A calamus-written manuscript on Russian machine-made paper. On fol. 10                                                                                793                a producer’s stamp: Мѣдянская фабр. ПЕРВУШИНА в Вяткѣ № 8.  An unprofessional, but not                                                                                    th                unexperienced manuscript for supposedly private use of the scribe. Late 19  century. 11 fols. 17.3 ×                6.8 cm.                Palaeographic analysis:  1.A. 2.B.  4.1.A. 4.2.A. undistinguished initial j/y. 7.1. mostly distinguished                medial č/j. 8.2.G. 8.3.B. final -u/ü, -r. 8.3.C. final -i. 11.D. 13.Aj. 14. variable forms 14.1.D., 14.1.E.                (the most significant), 14.1.F. 16.C.                 Translation:                [1r] Incense Offering Sutra of the Holy Lord Geser                [1v] [Say] three times: oṃ ā hūṃ.                                                        794                Oṃ vajra amṛtakuṇḍalī hana hana hūṃ phaṭ                 790  The interlinear correction means that the intended form of the preceding word should be doruyituγuluγči.                791  Stand. tögürig “round”, also dügürig “round”.                792  Converbum praeparativum (-r-un or -run, Poppe 1954: 184, Ayalgu 2017), which seems to be applied here                (improperly with a second genitive suffix -un), was presumably rather unknown for the unexperienced copyist of                the manuscript.                793  The stamp belongs to the paper-mill in Murygino (now Kirov Oblast, Russia) on the Medyanka River called                “Медянская писчебумажная фабрика”. Founded already in 1785, in 1868 the paper-mill was taken over by the                Moscow merchant I. A. Pervushin. The factory was nationalized in 1918. Путеводитель 2018: 146.                794  The mantra for dispelling obstructors according to The Tantra of the Blue-Clad Blessed Vajrapāṇi                (Bhagavannīlāmbara-dhara-vajra-pāṇi-tantra). Dharmachakra Translation Group Toh 498.                                                             241","795                Oṃ svabhāva-śuddho 'ham                May it become in the manner of emptiness!                In the sphere of reality, may these various kinds of offerings become equal to the edge of heaven. [2r]                Oṃ ā hūṃ. Kkis subasu.                                                                                796                My holy lord of the supreme tngri-gods, the reincarnation of qarmaču , my holy lord who became                the head of the army.                My holy lord discouraging and drawing away the pride and arrogance of the enemies. [2v]                My holy lord who copiously placed the armour of sun, moon, and stars on the mane of the horse.                My holy lord who suppressed the pride of the head of the alien army,                who shoots lightning by the golden circle (sudarśana cakra) like the hailstones.                My holy lord who combined the properties of air and wind, [3r] saddled horses and elephants, … gets                           797                up and runs.                My holy lord who, on a horse, caught up with the sons of the enemy, who roars by the blue dragon.                My holy lord who protects livestock and human lives, who separated the enemies into the sea, who                dispatches [against enemies] two garuḍas flapping [their wings]. [3v]                My holy lord, who makes two dragons roar and two garuḍa fly in front of me in whichever direction I                go and thus brings down the power of aliens.                My holy lord, who circulates around the blue sky and the fertile etügen-mother earth and completely                slaughters all the enemies. [4r]                My holy lord who puts food into my chapped mouth, who provides support to my slippery legs.                My holy lord who provides a lamp in the dark night.                                                  798                My holy lord who turns the jade rocks  into stairs.                My holy lord, the lord of tngri-gods, who shoots the jealous enemies of the people by the golden circle                (sudarśana cakra), [4v] who attacks and kills his enemies he wants to avenge by tigers and bears.                My holy lord, be pleased to lead my soldiers.                My holy lord,                with a mother who took the firm cross-legged position of a reincarnated lama next to kkis subasu, [5r]                who  let  a  lotus  grow  out of  the  midst  of  his  feet and  who  possessed  the  treasury  of  unobstructed                teachings,                with a father Esrün Qormusta, who suppressed the great fighting and killing and who protected the                religion of Śākyamuni – the lord of the Highest pure land (Akaniṣṭha),                with a goddess as an older sister ,                                             799                with expanding happiness in every generation (or: stage), [5v]                fighting and massacring the grudging troublemaking simnu-demons.                With older brother Yellow Jambhala,                producing artworks,                having perfectly realized the accomplishments of the wisdom and bodhicitta,                being truly the lord of the three great treasuries.                My holy lord Geser of the three periods of time,                with merits of the buddhas of three periods,                                                              800                body decorated with sandalwood at the speed of …,                with a face that has never lost its appearance, [6r]                                                                                     802                                                                801                massacring the evil enemy simnu-demons of Zagar (?)  till their submission.                My holy lord Geser,                 795  The second part of the Emptiness Mantra oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho ’ham.                796  The  word  qarmaču  is  obviously  corrupted  and  without  clear  sense.  Other  versions  mention  γ(’)arudi                (“garuḍa”).                797  Dari-bar are supposedly corrupted words without clear sense.                798  An uncommon pair word qas qada (lit. “jade rocks”), it probably originated from kisaγ-a qada “steep rocky                cliff, precipice”.                799  The manuscript has mistakenly ečegetü (“with father”) instead of egečitü (“with elder sister”).                800  Jüng-ün qurdun-iyar lit. “at the speed of jüng”. Supposedly a corrupted passage without clear sense.                801  Zaγar qu is unclear and probably corrupted.                802  The word ečirkeretele is not clear, however it might be identified as a passive form of ejerkekü “to conquer”,                i.e. ejerkerekü “to be conquered, to submit”.                                                             242","803                who did not perform any uncommon deeds,                who slaughters all the enemies by the power of the true Three Jewels.                My holy lord Geser,                who sharpens his black steel [sword] next to the door, [6v]                                                                              804                who massacres the enemies of jealous mind scattering them like ashes.                My holy lord Geser,                                  805                holding his external  sharp steel [sword],                who carries his soul tucked in his belt pouch,                                                        806                who slaughters all the enemies on the mass scale.                I bring offerings and bow in homage to the holy lord Geser,                to protect my soul,                to spread the doctrine of the glorious Śākyamuni                and to sustain the livestock, wives and children.                namo subasu ele gigeli                the reincarnation of K’aramčo, the lord of tngri-gods,                you, Geser, be pleased to lead troops when the enemies arrive.                A sun helmet put on his head,                a shield dressed on his shoulders,                the sharp-edged sword of wisdom drawn in his hand,                stretching the Rāhu of stars among his arrows,                riding his lightning[-fast] horse and elephant,                catching up with the sons of enemies, [8r]                capturing horses of the enemies’ sons,                my helpmate against the enemies,                the good fortune of the livestock,                the protector and supervisor of my body and horses,                [my] armour and sword – my holy lord of the supreme tngri-gods.                In whichever direction I go, [8v]                above he roars and moves [through] the blue sky,                below he rides around the etügen-mother earth.                                              807                When a fire-flash leaps out of his  mouth,                when he shoots lightning from the golden circle (sudarśana cakra) in his hands,                he kills and suppresses completely all the enemies –                to my emperor I bring the pure offering. [9r]                I bring the pure offering to lords of places and waters                and their eighty-four thousand pure servants                dwelling in ten directions and                acting on the orders of the holy lord.                [I bring the] pure [offering] as he became the good fortune when the soldiers weakened. oṃ ā hūṃ                [I bring the] pure [offering] as he became the benefit when [I] went to do trading. oṃ ā hūṃ [9v]                [I bring the] pure [offering] as he became the support and fence to the yurt and the carriage I was                sitting in. oṃ ā hūṃ                [I bring the] pure [offering] as he became my bright lamp in the dark night. oṃ ā hūṃ                [I bring the] pure [offering] as he became stairs in the “jade” rocks (i.e. rocky cliffs). oṃ ā hūṃ                [I bring the] pure [offering] as he became a vessel in the deep ocean. oṃ ā hūṃ                [I bring the] pure [offering] as he became my help against slanderous words. [10r] oṃ ā hūṃ                [I bring the] pure [offering] as he became my guide in remote lands. oṃ ā hūṃ                 803  A  corruption  occurred  supposedly  in  an  earlier  stage  of  transmission,  because  the  same  illogical  version                occurs in all manuscripts edited here.                804  The word ünesün (“ashes”) is written actually rather as üneged (“foxes”).                805  Supposedly γadaγadu (“outer, external”) is here a misinterpretation of the original.                806  Qabtaγalaqu “to put into the belt pouch (qabtaγ-a)”: Qabtaγ-a a pouch hung on the belt of debel, in which a                personal bowl, snuff box, tobacco and other things are carried.                807  Similarly to the other versions, this version has the first-person pronoun minü (“my”) here, but the logic of the                text requires here the third person pronoun inü (“his”).                                                             243","[I bring the] pure [offering] as he became my in the thirst. oṃ ā hūṃ                [I bring the] pure [offering] as he became help to my scary life. oṃ ā hūṃ                [I bring the] pure [offering] as he armoured my bare skin. [10v] oṃ ā hūṃ                [I bring the] pure [offering] to the suppressor of my powerful enemies, the fulfiller of my nine wishes I                was seeking for. oṃ ā hūṃ                Be pleased to taste without hindrance these offerings of mine.                Be pleased to provide me with the nine wishes I was seeking for.                Those who declared that they would protect religion and doctrine,                who welcome on arrival [11r] and accompany on return,                who turn around [to protect] on the right side, who circle around [to protect] on the left side,                                           808                who rejoice, stand up and run,                who exults, when it is said subasu,                                                                            809                who gazes attentively, carefully observes and keeps a watchful eye,                                      810                always fulfils the desires  of all,                removing the obstacles –                                                 811                may all beings experience happiness.  [11v]                manggalaṃ                oṃ maṇi padme hūṃ                oṃ maṇi padme hūṃ                manggalaṃ                oṃ maṇi padme hūṃ                oṃ maṇi padme hūṃ                manggalaṃ                May there be good peace!                oṃ ā hūṃ                oṃ ā hūṃ                May there be good peace!                 Transcription:                [1r] geser¦ boγda-yin¦ sang¦ nertü¦ sudur¦ orusiba::¦                [1v] oṃ ā hūṃ::¦ kemen γurban-tan ögüle:¦ oṃ bazar amirtan¦ kundali qan-a qan-a hūṃ¦ bad: svabav-a                šudo¦ qang qoγusun-u¦ aγar-tur ene eldeb¦ jüil takil oγtarγui-¦ yin kijaγar luγ-a sača¦ [2r] boltuγai: oṃ ā¦                hūṃ: kkis subasu¦ deger-e tngri nar-un¦ boγda minü: qarmaču-yin¦ qubilγan čereg-ün¦ ter[i]gü boluγsan                boγda¦ minü: dayisun-u omuγ¦ süri sintaraγuluγad¦ qariγuluγči boγda¦ minü: nara sara kiged¦ [2v] odud-                un quyaγ-yi¦ morin-yin del degere¦ delgerenggüi aγulun¦ bariγsan boγda minü: čina=¦dus-un čereg-ün                ter[i]gün-i¦ omuγ sür daruγad¦ kei möngdür metü altan¦ toγuna-bar gilbelgen¦ qarbuγči boγda¦ minü: kei                salkin činar-yi¦ qamurun qamtudqan¦ [3r] morin jaγan-i unuγsan¦ Dari-bar güin bosun güin¦ yabuγči                boγda  minü:¦  dayisun-u  köbegün-i  morin-¦  iyar  güičen  bariγad  köke¦  luu-bar  kürkiregülün¦                dongγuduγči boγda minü¦ adal mal ami beyen-tür¦ ergečegči dayisun-i Dalai-¦ bar daldalaγul-un qoyar¦                g’aridai-bar derbegül-ün¦ [3v] niskegči boγda minü: aliba¦ jüg yabubasu emün-e minü¦ qoyar luu-bar                kürkeregülün¦  qoyar  g’aradi-bar  niskegülüged¦  činadus-un  sur-yi¦  daruγdaγuluγči  boγda¦ minü: köke                oγtarγui¦ körüsütü etügen-ün¦ eke-yi ergin toγuriγad¦ qamuγ dayisun-i qamur-¦ un alaγči boγda minü¦                [4r]  qaγarqai  aman-tur¦  künesün-i  öggügči  boγda¦  minü:  qalturaqui  köldür¦  minü.  tüsiy-e  öggügči¦                boγda  minü:  qarangqui¦  söni  gegen  jula  bolγan¦  öggügči  boγda  minü:¦  qas  qadan-i  šitan  bolγan¦                öggügči boγda minü:¦ ar[a]d-yin ataγ-a-tu dayisun-¦ i altan toγuna-bar¦ [4v] alan qarbuγči öberün¦ ösiy-                e-tü-i  baras¦  ötüge-ber  dobtulγan¦  alaγči  boγda  tngri¦  nar-un  boγda  minü:¦  čereg-yi  minü  udurdun¦                soyurq-a  boγda  minü:¦  kkis  subasu-geyin  dergede¦  qutuγtu  blam-a-yin  batu=¦da  yeke  jabalal-yi¦                 808  The linking word geküle “when it is said” before this sentence is used in unclear way – perhaps the copyist                omitted a word or misunderstood the text.                809  Čenglejü, here probably a non-standard form of čengnekü “to assess, to evaluate (by a careful examination)”.                810  Düren is hypothetically a misspelling of duran “will, desire, wish”.                811  The  last  clause  deflects  from  the  grammatical  links  with  the  previous  parts  of  this  complex  sentence.                Grammatically analysed, all the preceding attributes refer to qamuγ amitan “all beings”, but logically they speak                about deities connected to Geser, to whom the offering is addressed, and who collectively serve in benefit of “all                beings”.                                                             244","jasaγsan badm-a¦ [5r] lingqui[-]i köl-ün dotura-¦ ača uraγuluγsan baril¦ ügei nom-un šasin-u¦ sang-tu                boluγsn eke-tü¦ aladuγan qadqulduγan-¦ i daruγsan aginastai-yin¦ ejen sigemuni sasin-i¦ sakiγsan esürün                qurmusta¦ ečige-tü üy-e üy-e¦ kögjimel bayasqulang-tu¦ ütegerkeküi maγu samaγu¦ [5v] simus-i sakin                kiduγči¦ okin tngri ečegetü¦ urlaqui üilesi kigsen¦ uqaγan-u bodi sedkil-ün¦ sidi-yi güičegsen ünengkü¦                γurban yeke sang-un¦ eje[n] šir-a jambal-a aq-a-¦ tu γurban čaγ-un burqan-¦ u ači abuγsan zandan¦ jüng-                ün qurdun-iyar¦ beyeben čimegsen: čirai¦ [6r] öngge-ben ese aldaγsan¦ zaqar qu maγu dayisun¦ simus-                yi ejerkeretele¦ kiduγči γurban čaγ-un¦ geser boγda minü: ütele¦ busu üile ese üile=¦dügsen ünengkü                                                                                                   812                γurban¦ erdeni-yin küčün-iyer qamuγ¦ dayisun-i kiduγči <geser> boγda¦ minü egüden eng-tü  qar-a¦                bolud-yin örün qur=¦[6v] čadqaγči ütegerümdeki¦ sedkil-ten-i ünesün¦ metü butaratala kiduγči¦ geser                boγda minü: γada=¦γadu  qurča  bolud-iyan¦  bariγad amin  sünesün-¦  i-iyen  qabtaγalan yabuju¦  qamuγ                dayisun-i  qamurun¦  kiduγči  geser  boγda¦  minü:  amin  sünesün-yin¦  sakiqu-yin  tula  aldar-¦  [7r]  tu                sigemuni-¦  yin  šasin-i¦  delgeregülkü-yin tula¦  adal  mal  em-e köbegün-iyen¦  egürčekü-yin  tula¦  geser                boγda-tur  takin¦  maγtan  mörgümü  bi::  namo¦  subasu  ele  gigeli  tngri¦  nar-un  boγda  g’armaču-¦  yin                qubilγan minü dayisun-¦ u aqui-tur geser či¦ [7v] čereg-i uduridun-un¦ soyurq-a. naran-u duγulγan-¦ yi                orui-daγan talbaγsan¦ bambai mörün-tegen¦ emüsügsen. qurča irtü¦ belge belig-ün ildü-yi¦ mutur-daγan                jayiduγsan¦  odud-un  raqu-tan¦  sumun-daγan  tataγsan  türgen¦  gilbelgen  morin  jaγan-yuγan¦  unuγsan:                dayisun-u köbe=¦[8r] gün-i aqui-tur güin¦ yabuγči dayisun-u köbegün-¦ i morin-i bariγči ele¦ dayisun-                dur nökür minü.¦ adal mal-dur öljei¦ qutuγ. biy-e morin-tur¦ minü sakil ibegel minü¦ quyaγ mese deger-                e tngri¦ nar-un boγda minü. namayi¦ aliba jüg odaqui-¦ dur minü deger-e köke¦ [8v] oγtaraγui kürkeren¦                ködelümüi: dour-a etügen-¦ ün eke-yi  ergen toγurimui¦ aman-ača minü γal gilbal=¦un čakilbasu γar-                taki¦ altan toγuna-bar gilbelgen¦ qarbubasu qamuγ dayisun-i¦ qočuruli ügei alan¦ daruγči boγda ejen-                dür-¦ iyen ariγun takil takimui::¦ boγda-yin jarliγ-iyar yabuγči¦ [9r] arban jüg-tur aγsan¦ saγuγsan γajar                usun-u¦  ejen  naiman  tümen  dörben¦  mingγan  ariγun  jirudusun 813 -¦  tur  ariγun  takil  takimui::¦  čereg                ečeküi-tür  ölj[e]i  qutuγ¦  boluγsan-u  tulada¦  ariγun.  oṃ  ā  hūṃ::¦  qudaldu  kir-e  odqui-dur¦  asiγ  tusa                boluγsan-u tulada¦ ariγun. oṃ ā hūṃ::¦ [9v] saγuqu ger tergen-dür minü¦ tüsiy-e qasiy-a boluγsan-¦ u                tula  tan  ariγun.  oṃ  ā¦  hūṃ::  qarangqui  söni  gegen¦  jula  boluγsan-u  tulada  ariγun¦  oṃ  ā  hūṃ::  qas                               814                qadan-¦ tur sitan  boluγsan-u tul[a]da¦ ariγun oṃ ā hūṃ:: gün¦ Dalai-dur kölge boluγsan-u¦ tul[a]da                ariγun oṃ ā hūṃ::¦ güčir ügen-tür minü tusa¦ [10r] boluγsan-u tul[a]da ariγun oṃ¦ ā hūṃ:: qola γajar-                tur¦ γajarči boluγsan-u tul[a]da¦ ariγun oṃ ā hūṃ::¦ qataqui-dur minü umda¦ boluγsan-u tul[a]da ariγun:¦                oṃ ā hūṃ:: ayiqu amin-¦ tur minü tusa boluγsan-u¦ tul[a]da ariγun: oṃ ā hūṃ::¦ arisutu beyen-tür minü                quyaγ¦ boluγsan-u tul[a]da ariγun:¦ [10v] oṃ ā hūṃ:: erketü dayi=¦sun-i minü daruγdaγuluγči¦ erküi                yesün küsel-i minü¦ qangγaγuluγči-da ariγun¦ oṃ ā hūṃ:: ene takil¦ nuγud-yi minü türbel ügei¦ amsan                soyuraq-a:  eregsen¦  yesün  küsel-yi  minü  ögen¦  soyuraq-a:  šasin  nom-yi  minü¦  sakituγai  kemegčid:                emün-e-¦ eče uγtaγči qoyinaača¦ [11r] üdegči baraγun eteged-¦ tür ergegči: jegün eteged-¦ tür toγuriγči-i                geküle¦ bayasaγad bosuγči güig¦ či subasu geküle bayasuγ=¦či siri sirteyiged¦ čenglejü kilamkijü qarči                                         816                očigči ¦ bügüde-yin düren -i nasuda¦ bütügegči jedker nuγud-i¦ arilγaγči qamuγ amitan-tur¦ ölj[e]i                      815                qutuγ orusituγai::¦ [11v] maṃ g’ha laṃ::¦ oṃ ma ṇi bad me hūṃ::¦ oṃ ma ṇi bad me hūṃ::¦ maṃ g’ha                laṃ::¦  oṃ  ma  ṇi  bad  me  hūṃ::¦  oṃ  ma  ṇi  bad  me  hūṃ::¦  maṃ  g’ha  laṃ::¦  oṃ  sayin  amuγulang                boltuγai::¦ oṃ ā hūṃ::¦ oṃ ā hūṃ::¦ oṃ sayin amuγulang boltuγai::                  2.10.7. Msc. B 65/17: Incense Offering of the Holy Lord Geser Khan                Manuscript description:                A calamus-written manuscript on Russian-style machine-made paper. Producer stamp on fol. 4 and 5:                ОБЩЕСТВО  МИРКОВЪ  N  6.  The  paper  factory  in  Mirków  (now  Mirków  in  the  administrative                district of Gmina Wieruszów, within Wieruszów County, Łódź Voivodeship, Poland) passed into the                hands  of  the  joint-stock  company  Mirków  Paper  Factory  (Акционерное  общество  Мирковской                писчебумажной  фабрики).  In  1889,  the  production  was  transferred  to  Jeziorna  Bankowa  (now                Konstancin-Jeziorna  in  Piaseczno  County,  Masovian  Voivodeship,  Poland),  but  the  joint-stock                 812  Unclear, probably a nonstandard form of ende (“here”), frequently rendered as engde.                813  Stand. jarudasu(n).                814  Stand. šatu(n).                815  Stand. qaraju üjegči.                816  Probably stand. duran.                                                             245","company Mirków was preserved and even the name Mirków was popularly used for the new locality                (Цыпкин s.d.: 34). 5 fols. Size: 22 × 7.5 cm.                      Manuscript written by a scribe, but neither a chancellery professional nor an occasional script-                user or beginner. Letter strokes relatively regular, the overall look elegant and confident. However, the                text  seems  to  be  profoundly  corrupted,  and  the  orthography  of  less  frequent  words  is  full  of                irregularities to a greater extent than usual. Some expressions in the text suggest that this could be a                rather archaic version (fol. 3v: čaγurlaqui “to move army”), and it is possible that the copyist of the                text  did  not  understand  some  of  its  parts  well,  or  that  he  was  copying  an  already  imperfectly                intelligible text.                      Duplicating  sidü  of  medial  a/e  (e.g.  qaad  instead  of  qad,  or  adding  redundant  sidü  behind                debisker consonants, where it standardly does not appear (möregün instead of mörgün, eseregü instead                of  esergü),  and  in  other  cases  (masai  instead  of  masi,  morai  instead  of  mori,  külegetei  instead  of                külge[-]tei, jüge instead of jüg). On the contrary, in several cases the vowels a/e are dropped (itgen                instead of itegen). This redundance is usually not marked in the transcription, as it would make the                text obscure. The use in words like qaad and masai indicate that the redundant sidü does not signify                the  copyist  is  using  it  to  express  an  additional  vowel,  length  of  the  vowel  etc.  However,  the                subconscious attempt to insert vowels after syllables ending in a consonant is clearly demonstrated in                the  word  qarububasu  (instead  of  qarbubasu).  Nomen  perfecti  suffix  -gsen  in  front  vowel  words                usually written -γsan (e.g. delgeraγsan instead of delgeregsen, tegüsüγsan instead of tegüsügsen.                 Translation:                [1r] Incense Offering of the Holy Lord Geser Khan                [1v]  The  ruler  of  mountains  Awa  Güngjid,  as  well  as  güüši  Damba  sooth-sayer,  Aray-a  Alamγri                interpreter, Ulq[a]r Odγ[a]r Armso Dari Geser Sarabu Dongdub.                oṃ ā hūṃ                Named Buu Dungjin γ’arabu, with head of the bird garuḍa, with golden yellow hair, the tip of his hair                is like when forest trees blossom, the emanation body of Eserün Qurumsita [!] of the supreme thirty-                three tngri-gods – to him I bow with homage, take refuge, pray, and bring offerings. [2r]                oṃ ā hūṃ                I bow with homage, take refuge, pray, and bring offerings to the named Liba Lag Dari Gerel, with a                pleasantly reddish-brown face, with red hair, with spreading white colour, an upper body with human                appearance, a lower body with appearance of a blue rhinoceros, with the blue rhinoceros-elephant as                the steed, in the lower body embodying miraculous skills of the eight nāga-kings.                oṃ ā hūṃ [2v]                I bow with homage, take refuge, pray, and bring offerings  to the named Sambuu Dari  Odun, with                bright white colour, as if its glow spread in ten directions, with thirty-five gleaming white teeth, with a                body of topaz jewels, with a topaz elephant as his steed, the emanation body of all ḍākinīs.                oṃ ā hūṃ                                                                              817                With six solid tusks  [resembling] pistils and stamens  [of a flower],  with  a chestnut  horse with a                white patch on the forehead, with thirty-five gleaming white teeth, with a body of topaz jewels, with                topaz elephant as his steed, [3r] your upper body endowed with miraculous powers of ten direction                buddhas, your middle body endowed with miraculous powers of mighty tngri-gods of ten directions,                your  waist-part-body  endowed  with  miraculous  powers  of  one  hundred  and  eight  ḍākinīs  as  local                      818                deities,  your lower body as magical apparition of the eight nāga-kings, the ruler of this world, Geser                Khan, I bow to you with homage, pray and bring offerings to you. [3v]                namō guru                I bring offerings to Geser Khan, lord of ….                                                      819                 817  The word geser here seems to be used metaphorically based on one of its meanings in Tibetan, i.e. “flower (in                its morphology constituted of pistils and stamens)” (THL/IW), or as the metaphor of lotus (Roerich 1984: II, 43).                818  Orun sakiγsan, Tib. gnas bsrung, local gods guarding holy places.                819  The  whole  section  representing  attribute  to  “Geser  Khan,  lord  of  …”  is  extremely  unclear.  Bai  can  be                understood as the first person pronoun bi “I”, as the copyist frequently adds redundant sidü; terigülen might be                terigüten “and other …”, dögürüge/tögürüge repeated three times is in this spelling lexicographically unattested                and  might  be  a  nonstandard  form  of  several  words,  the  most  plausible  being  tögerge  “fate,  destiny”,  while                another  close  word  is  dörüge  “stirrup”;  tögerge-yin  tngri  “god  of  destiny,  fortune  tngri”  is  an  acceptable                                                             246","820                I bring offerings to the elder sister of tarni.                I bring offerings to the servants with orange light.                                            821                At the time when the army goes  to the land of enemies,                he wears on his head the helmet named Heliacal.                                                           822                he wears on his body the armour named Stone and ten thousand stars, [4r]                                 823                the sword of sharp  steel named the Wisdom [sword] drawn on his shoulders.                he draws and shoots fast arrows called Planets,  which do not let the enemies touch the bodies of                                                           824                their opponents, and at the end turn them to ashes.                                                                         825                Riding his fast horse named fast thunder, flying by the meat [!]  of lightning he takes livestock and                properties of the enemies ….  [4v]                                          826                Protecting [your] own people, protect horses,                protecting longevity, protect life,                protecting my cloths, protect knives,                protecting my armour, protect my helmet,                protecting my saddle, protect my hobble.                Be pleased to guide my horse at the time of horse racing                Defeat and weaken the enemy horses.                If men quarrel with me, [5r] make my human mind clear.                Tangle the mind of the enemy and make them feeble-minded.                                827                Before the swords  of enemies, strike my sword [to the enemy bodies] and make it [strong like] steel.                      828                Soften  the enemy's swords.                Repulse the enemies and punish them.                Be pleased to fulfil whatever I intended in my mind.                Be pleased to turn the obstacles of the enemies to ashes. [5v]                Mercifully bring to success all the actions I perform. …                                                                  829                Bring down ….                              830                 collocation,  however  the  repeated  dögürüge  dögürüge/tögürüge  tögürüge  is  unclear.  Similarly,  möri  möri                without a definite context can be interpreted either as mori “horse” or mör “way, path”. The following part of the                sentence include more obvious words except g’aračuga (if not a nonstandard writing of qarčaγ-a “hawk”) and                sün čerege (sün “milk”, čerege seems to be čerig “soldier, army”, but usually does not occur in this collocation);                luus-un qubilγan-ača γaruγsan “originated from the reincarnation/emanation body of γaračuga-nāga/luus”.                820  Tarni: a) Skt. dhāraṇī, Tib. gzungs “magic spells”, (longer) mantras, b) Tib. sngags generalized word for                tantra.                821  The text applies here the preclassical word čaγurl[a]qui occuring in Lu. Altan tobči fol. 87b21 basa boruqul                noyan-i qorin tümed irgen-tür čuγurlaγulba [=čaγurlaγulba] (čerig mordaγulba): (quoted with notes in brackets                from Чоймаа 2011: 205, čerig mordaγulba is the original interlinear note in the manuscript) “Also they sent lord                Boruqul to lead army against the subjects of Qorin Tümed”.                822  Qalaba or qalqaba (but the first reading is more plausible) might be the verb qalqalaba “to cover, to shield,                to mask”.                823  Stand. qurča “sharp”, but written uncommonly as quracan/qurazan, which also allows the hypothesis that                alternatively the text might have intended “the sword made of Khorasan steel”. However, taking into account the                nonstandard writing manners of the copyist (redundant sidü), the identification with qurča is more plausible.                824  γ’araγ, Skt. graha planet (with its capability to influence the destinies of men), a general name for illnesses                caused by the planets or other cosmic objects (particularly paralysis).                825  Very uncommon and probably corrupted expression, yet the written word does not allow another reading.                826  Two words before dayisun (“enemies”) unclear.                827  Lit. knives (meses).                828  Uyidq-a commonly means “be bored, weary”, but here means the weakening or softening of the steel swords.                This meaning is attested in Oirat (Тодаева 2001: 351, “терять, лишаться чего-л.” баатариин күчин уйадаад                иревәә “богатырь стал терять силы, слабеть”), even in the meaning “to melt” (Altai Uriankhai songs Xaruul                altai-yin usun: gang tömör bayibačiki / γal-yin zali-du uyadanai … “Even steel softens/melts in the flame of                fire”, Duuni emkidkel 2007: 957.)                829  Unclear sentence. Tögerüge might be a nonstandard form of tögerige “going astray, having lost one’s way” or                                                                                                st                tögerge “destiny, fate”, but it is not sure how it connects to the pronoun nadur (dative-locative of 1  person sg.),                törükü “to born”, ḍaγulju (conv. imperf.) supposedly a nonstandard form commonly written daγaγul- “to lead, to                accompany”:  the meaning  seems  to  be  “May he lead birth of  me, the erratic one.”,  but it is expressed in an                unusual manner.                                                             247","831                Murui, murui (?), the heavenly father has suppressed …                May I be filled with good tremendous strength.                The longevity increased.                May the good fortune multiply and flourish.                sarva manggalaṃ                 Transcription:                [1r] geser¦ boγda¦ qaγan-¦ u sang:¦                [1v] aγulsun qan awa güngjid¦ mön güüsi ḍamba tölügeči¦ array-a alamγri kelmüreči:¦ ulqr odγr armso                dari¦ geser sarabu dongdub:¦ oṃ ā hūṃ¦ buu dungjin γ’arabu neretei.¦ γ’angrudi sibaγuu toluγai-tai.¦                altan  šar-a  üsütei  üsün¦  üjegüür  anu.  oyita  modun-¦  u  čečege  ḍelgeraγsan  [!]  metü.¦  degedü  γučin                γurban  tengri¦  nar-un  eserün  qurumsita¦  tngri-yin  qubilγan-dur¦  mörgün  maγtan  it[e]gen  jalbarin                takimui:¦  [2r]  oṃ  ā  hūṃ.¦  liba  lag  ḍari  gerel  neretei.¦  qongγur  ulaγan  čarai-tai.¦  ulaγan  üsün-tei                                                                               832                delgereküi¦ čaγan öngge-tei degetü¦ biy-e anu. kümün-ü¦ düritei dorudu  bey-e anu:¦ köke keris bey-e-                tei.  köke  kires¦  jaγan  külegtei.  dorudu  bey-e-¦  dür  naiman  luusa-in  qad-¦  un  qubilγan-tur  mörgün¦                maγtan  itegen  jalbarin  takimui:¦  oṃ  ā  hūṃ.¦  sambuu  ḍari  odun  neretei¦  [2v]  masi  čaγan  öngge-tei                öngge¦ gerel anu. arban jüg-¦ dür ḍelgeregsen metü γučin¦ tabun düng čaγan sidütei.¦ molur erdeni-yin                bey-e-tei¦  morin  jaγan  külegtei  qamuγ¦  daginis-un  qubilγan-dur¦  mörgün  maγtan  itegen  jalbarin¦                takimui: : :¦ oṃ ā hūṃ.¦ geser batu jirγuγan soyuγ-a-¦ tai keger qaljin mori-tai.¦ γučin tabun düng čaγan¦                sidütei  molur  erdeni-yin¦  bey-e-tei  morin  jaγan  külegtei.¦  [3r]  degedü  bey-e-dür  činü¦  arban  jüg-ün                burqan¦  tegüsüγsan  dumdada  beyedür¦  činü.  arban  jüg-ün¦  küčütü  tngri  nar  tegüsüγsan¦  belküüsün                beyendür činü.¦ jaγun naiman daginis-yin¦ orun sakiγsan dourdu¦ bey-e-dür činü. naiman luus-¦ un qad-                un qubilγan tegüsüγsan¦ ene zambudab yirtengčü-yin-¦ iyen geser qaγan-dur mörgün¦ maγtan it[e]gen                jalbarin¦  takimui:¦  [3v]  namo  guru  bi  teregülen¦  tögürüge-ün  tngri  tögürüge¦  tögürüge  mori  mori¦                g’aračuga luus-un qubilγan-¦ ača γaruγsan-un qubilγan-¦ ača γaruγsan sün čereg-¦ ün ejen geser qaγan-                a¦  takimui:  tarni-yin  egeči¦  tan-a  takimui  šara  ulabur¦  gereltü  jarudasun  takimui:¦  ḍayisun-u  γajar-a                                                                                      833                čereg¦ čiγurl[a]qui čaγ-tur naran¦ ner[e]tü duγulγ-a-i teregün-¦ tegen emüsejü  qalaba¦ čilaγu tümen                odun ner[e]tü¦ [4r] quyaγ-ban beyen-degen¦  emüsejü belge bileg-ün¦ ner[e]tü qurca  bolud ildü-¦ ben                mören-degen  dal[ay]iγsan¦  qourtu  ḍayisun-i  esergü¦  bey-e-dür  ülü  qangdaγulun  ečüs-¦  dür  ünesü                bolγaγči γ’araγ¦ odun ner[e]tü qurdun sumun-¦ iyar degesi tatan qarububasu¦ türgen čakilγan ner[e]tü                                                                                                         834                qurdun¦ morin-iyan unuju könggen¦ gilbelgen-ün miq-a-bar¦ nisün jiγul [?] ayul [?] ḍayisun-u¦ adal                mal edi  baraγ-a-i abču¦ [4v] ög öberün kümün-i¦ sakiγad mori saki nasu¦ sakiγad ami-i saki¦ qubčasu-                       835                i  minü  sakiγad¦  meses-i  saki  quyaγ-i¦  minü  sakiγad  ḍaγulγ-a  minü¦  saki  em[e]gel-i  minü.  sakiγad¦                čider 836  minü  saki  kümün-ü¦  morin-i  urulduqui  čaγ-tur¦  bögesü  minü  mori  udar[i]dun¦  soyurq-a.                ḍayisun-i kümün-i¦ mori-i doruyituγad. busud¦ kümün-iyer minü üge¦ buliyaldaqu bögesü minü.¦ [5r]                minü kümün-i oyun gegen¦ oyun-tu bolγan soyurq-a:¦ ḍayisun-u kümün-i oyun¦ uqaγan-i tögüregülün¦                jüd[e]ülen  doruyitaγad  kümün-ü¦  mesen-eče  minü  mesen-i¦  qada.  bolud  bolγaju  ög¦  teresüd-ün                ḍayisun-i  mes¦  uyidq-a  ḍayisun-i  tebčijü¦  geskejü  ög  nadur  minü¦  yaγuu  sedkigsen  sedkil-i¦  minü                bütügen soyurq-a  ḍayisun¦  todqar-i  ünesün¦  toburaγ bolγan soyurq-a:¦  [5v]  aliba  üiledtüγsan  üilen-i¦                bütügen soyurq-a: tögürüge¦ -ün  nadur törükü daγulju¦ ögetügei: čeng-degen¦ doruyitaγul[j]u: murui                murui¦  tngri  ečege  ḍaruju¦  ögbei:  nadur  sayin  auγ-a¦  küčün  tegüskü  boltuγai:¦  nasun-i  qutuγ¦                nemegdaγsan: : :¦ sayin buyan¦ arbajin ḍelgerekü¦ boltuγai: : :¦ sarwamangγ’alam:                       830  Čeng-degen (or čang-dakin?) is unclear in this context.                831  Murui, murui is unclear.                832  Stand. douradu.                833  Stand. emüsčü. In several cases it is difficult to decide if the “redundant” sidü was intended to record a vowel                intentionally or is just an individual writing manner of the copyist.                834  Written qada.                835  Stand. ed.                836  Stand. čidür.                                                             248","2.11. Wedding Ritual Texts                 The genre of wedding ritual texts was largely represented already in W. Heissig’s collection (1966:                168–222, with a detailed analytical introduction 34–47) made possible through manuscripts of Inner                Mongolian provenience in the Royal Danish Library. In the Khalkha area and among the Oirats, the                ritual texts accompanying the wedding ceremony are more frequently memorized or improvised using                established phrases and metaphors. As a fixed part of the human life cycle, the texts accompanying                marriage  ceremonies  were  included  by  authors  devoted  to  Oirat,  Inner  Mongolian  or  Buryat                ethnography in their descriptions of wedding customs with an effort to emphasize the role of orality,                where  the  written  form  of  blessings  and  other  ritual  forms  is  at  best  accidental  and  of  secondary                importance, although the earlier research refers to the important role of written wedding manuals as                Qonjin debter in Ordos (Mostaert 1935: 316–317, Mostaert 1956: 272–273, Damdinsürüng 1959: 87–                96).  Particularly  in  the  case  of  Ordos,  the  local  wedding  customs  became  codified  into  the                phenomenon of the “Ordos Wedding” as a cultural complex represented in books and popularized in                videos and documentaries.                      The presently edited manuscripts testify the existence of wedding ritual texts and manuals in                written form also in Northern Mongolia. The first manuscript includes only the text for blessing the                new yurt of the newly married couple, with references to the legendary wedding of Chinggis Khan and                Khubilai Khan. The second manuscript covers the whole ritual process, starting with another version                of the blessing new yurt (entitled here as The Bride’s Blessing), continuing by The Offering to the Fire                and  a  series  of  auspicious  versified  stanzas  entitled  The  Blessing  and  The  Proclamation  of  Good                Fortune. The sequence is finished by a prayer accompanying the bowing down of the groom and bride                to the sun and moon.                  2.11.1. Msc. D 79/2: A Story of the Genius Holy Chinggis Khan                 Manuscript description: A manuscript on Russian hand-made paper of pothi format (folded along                the longer side) without visible watermarks. Despite significant fading and browning, it is clear that it                was originally a green shade of paper, so-called sugar paper (сахарная бумага) typical for the early                  th                19  century.                Palaeographic analysis: 1.C. 2.C. 3.E. 4.1.A. 4.2.B. uncertain initial distinction of j-/y-. 4.3. crossed                strokes. 7.1. mostly č-shaped medial undistinguished č/j. 7.2. ezen (3v). 8.2.G. 8.3.A. final -r, -u/ü.                8.3.C.  final  -i.  11.D.  13.Bf.  14.1.D.  16.C.  syllable-ending  and  reading  supportive  diacritics  with                relatively low frequency. 18.A. crossed.                 Translation:                [1v] A Story of the Genius Holy Chinggis Khan                When [Chinggis Khan] brought his wife Qulan γov-a of good qualities                and erected his white palace resembling the cintāmaṇi jewel,                he asked his distinguished counsellors to pronounce a benediction.                 When the Wise Khan, the miraculous apparition of cakravartin,                took as his consort the Wise Zambui,                erected his dazzling-white palace                and let his excellent counsellors pronounce a benediction.                 “Your milk-white palace                crafted by axes                may it be similar to the Sudarasun castle.                May the khan and khatun, lords of the milk-white castle, experience happiness in everything.                 As it was cut by the adze, [2r] may your white yurt be solid,                may this, your yurt covered by felt, become a precious white house,                may its owners rejoice in peace inside it,                                                              249","may your yurt adorned with fathoms-long silk become the white house of glory.                 We anoint it with fat, kumis, and milk alcohol,                may the highest ruling lords, khan, khatan, and all the people enjoy peace and happiness.                May the threshold of your entrance become unbreakably solid.                May more people gather here and enjoy peace. [2v]                We anoint it by the wine of the mighty, by the kumis of the lords and by the milk alcohol and fat.                May they gain an eternally famous name, a long life, and a good fortune.                 May your door and jambs become unbreakably solid.                We are anointing by the milk alcohol and subcutaneous fat.                May you surrender the strange enemies                and may the whole kinsfolk enjoy peace.                 May the pillars of your hearth sustain everything limitless                and gather together everyone numerous and let them enjoy peace.                We are anointing by the milk alcohol and fat.                [3r] May the complete number of people gather here                and enjoy infinite peace and happiness.                 May your roof-battens and walls become unbreakably firm.                We anoint them by drinks, alcohol, and fat.                May the peace and happiness increase more and more.                May plentiful family lines blossom                and abundant goods and cattle proliferate and may all kinds of deeds go well.                 May this your white palace be protected by mighty gods,                May learned men gather here.                May pernicious demons be far destroyed.                May even greater happiness come here.                                                                           837                May the white palace you built be protected by heroes and ḍākinī.  [3v]                May masters and wise men gather here.                May boastful demons scatter.                May endless happiness set up here.                 May your good-fated white palace be protected by Qongsim bodhisattva.                May holy men and monks gather here.                May fortunate household masters enjoy happiness here all together.                 May your white palace                be correctly protected by Heavenly king Vaiśravaṇa, lord of the East.                May the unagreeable suffering of starvation, albin and čidkür demons disperse.                May the wellbeing free of sufferings come.                 May you [4r] rejoice with the whole family.                May every good fortune spread.                 May you receive good fortune [great] as the lake and sea.                May you become with so many cattle as ducks and geese.                May your offspring be like a blossoming lotus.                May the highest religion spread.                  837  Baγatur, Tib. dpa’ bo, Skt. ḍāka, the male form of ḍākinī.                                                             250","May you become with the firm rule.                May you become with abundant offspring.                May your offspring be like a blossoming lotus.                May your glory spread.                May your body obtain [4v] the good fortune with irreversible splendour.                                                                         838                May the good fortune of the [Buddha’s] Word of Sixty Qualities  be present.                                                         840                                               839                May the blessings of the undefiled  limitless  mind be present.                May the good luck of the body, speech and mind of all Victorious Ones be present.                Mangg’alam, bhawandu.                 Transcription: (Alliterated initial syllables marked in bold letters.)                [1v] sutu boγda činggis qaγan-u üliger bölüge:                činar sayitu qulan γov-a qatun-iyan abču irigsen-dür                čindamani erdeni-metü čaγan ordu-yuγan bariju                činar-tu sayid-iyar-iyan irügel[e]gsen ajiγu:                 čagarwati-yin qubilγan sečen qan:                sečen zambui qatun-iyan abuγsan-dur                čab čaγan ordu-yuγan bariju:                činar-tu sayid-iyar irügel[e]gsen bui:                 süke-ber oγtulju bütügel[e]gsen                sün metü čaγan ordu činü                sudarasun balγasun metü boltuγai:                sün čaγan balγasun-dur saγuγsan ejed qan qatun qamuγ-iyar tegši jirγatuγai:                 oγuli-bar oγtulju kilgegsen učar-tu čaγan [2r] ger činü batu boltuγai:                esegei-ber bürigsen ene ger tan-i erdeni čaγan ger boltuγai:                ene doturaki ejed-i engke jirγatuγai:                aldatu torγan-iyar alaγlaju kilgegsen ger tan-u aldarsiqu čaγan ger boltuγai:                 ögekün tosun ösüg darasun-yiar milaγanam:                ürgüljü yeke törü-yin ejed qan qatun qamuγ ulus-iyar engke jirγatuγai:                egüden bosuγ-a tan-ni ebderesi ügei batu boltuγai:                neng olun ende quraju engke-ber [2v] jirγatuγai                erketü-yin saraqud ejed-ün ösüg darasun ögekün tosun-iyar milaγanam:                egüride aldarsiqu ner-e čolu öteltel-e yabuqu nasun buyan kesig-tei boltuγai:                 qaγalγ-a qačabči tan-i qaγarasi ügei beki boltuγai:                qara ariki qalim ögekün-iyer milaγan saγunam:                qaritan dayisun-ni erkedür-iyen oruγulju:                qamuγ bügüde qalaγun amin-iyar qamtu jirγatuγai:                 toγuγ-a totuγ-a tani toγ-a tomsiγ ügei bügüde-yi toγtaγaju:                toγatan bükün-i quriyan jirγaγultuγai:                ariki darasun ögekün tosun-iyar milaγan saγunam:                [3r] dügürküi yeke olun ulus ende quraju:                toγ-a tomsiγ ügei engke jirγal-iyar jirγatuγai:                 uni qan-a tani ebderesi ügei beki boltuγai:                  838  Jiran egesig-tü jarliγ, Tib. dbyangs kyi yan lag drug cu, Sixty qualities of the Melody [of Buddha’s] Voice                (Sárközi 1995: 39).                839  Tib. dri ma med pa.                840  Tib. mtha’ las ’das pa.                                                             251","umda darasun ögekün tosun-iyar milaγan saγunam:                ulam ulam engke jirγal nemetügei:                olun ür-e ündüsün delgeretügei:                olun ed mal bügüde dügüren: aliba üiles-iyen daγan bütütügei:                 ene čaγan ordu-i tan-ni erketü tngri sakituγai                erdem-ten merged engde quratuγai:                erigütü jedker qola usudtuγai:                neng yeke jirγal engde iretügei:                 bariγsan čaγan ordu-i tani baγatur [3v] daginis sakituγai:                baγsi nar čečed engde quratuγai:                baqarqaγči ada jedker dutaγtuγai:                barasi ügei qamuγ jirγal engde toγtatuγai:                                                       841                qubitu čaγan ordu-i tani qongsim bodi sato  sakituγai:                qutuγtan quwaraγ-ud engde quratuγai:                qubitu gerün ejed inü qotalaγar jirγaqu boltuγai:                 jüi-dü čaγan ordu-i tani                jegün jüg-ün ezen baširwani maqaranza sakituγai:                jokis ügei jud turqan albin čidkür tarqatuγai:                jobalang ügei öni jirγal orusituγai:                 qamuγ ür-e [4r] sadun-iyar qamtu jirγatuγai:                qamuγ buyan kesig delgeretügei:                 naγur dalai metü kesigtei boltuγai:                nuγusun γalaγun metü olun mal-tai boltuγai:                negegsen lingv-a-yin čečeg metü üretei boltuγai:                neng yeke nom šasin delge[re]tügei:                 önide čin batu törü-tei boltuγai:                önür önür üretei boltuγai:                ulam ulam ner-e aldar daγurisqu boltuγai: : ::                ülü urbaqu jibqulang [4v]-tai-a bey-e-yin öljei qutuγ orusituγai:                 jiran egesig-tü jarliγ-un öljei qutuγ orusituγai:                kijaγar-ača qaγačaγsan gkir-ügei sedkil-ün öljei qutuγ orusituγai:                qamuγ ilaγuγsad-un biy-e jarliγ sedkil-ün öljei qutuγ orusiqu boltuγai:: : ::                mangg’alam: bhawandu:: : ::                  2.11.2. Msc. D 225: A Manual of the Wedding Ritual                 Manuscript  description:  A  calamus-written  manuscript  on  European-style,  supposedly  handmade                paper (external appearance resembling handmade paper, but no traces of pontuseaux, vergeures and                chaînettes are visible). Pothi-like format. 5 fols tied on the longer side with string into a notebook (Fol.                5r bears only two lines written with brush and scratched). Size: 22 × 8.2 cm.                Palaeographic analysis: 1.C/D. 2.A. almost linear flow. 3. miniature sidü underlining the general small                size of the script. 4.2.A. initial j-y undistinguished. 4.3. bifurcated. 5.C. constricted. 7.1. distinguished                                                                         th                medial  č/j  –  the  key  indicator  for  later  dating  to  the  mid-19   century.  8.2.C.  archaizing  slightly                 841  The  form bodi  sato (written satowa) arose from a  misspelling  of bodi=sattva where -tt- was written with                kebtege d + (gedesü+sidü ligature).                                                             252","constricted form without coronet. Final -u/ü, -i – 8.3.C. type, final -r 8.3.E. type. 11.D. 13.Bf. 14.1.F.                16.  qoyar  čeg  used  over  γ  both  in  syllable-opening  and  syllable-closing  cases,  but  only  in                approximately a half of cases (with reading supportive function). 17.a. long boγuni segül.                 Translation:                Oṃ sosti siddam.                This is a sutra on how, in ancient times, the Master Padmasambhava anointed the new palace of the                king cakravartin.                                                 842                We completed your multiple palaces.                Lords of the Borjigen clan gathered                and are anointing it with the hock meat of a brown lamb,                with alcohol [made] from the [milk fermented in] a skin-sack.                May impurity and misdeeds be cleansed.                May the auspicious favour of the Master Buddha (Śākyamuni) be established here.                We completed assembling your yurt with jambs.                Your princes and governors gathered and are anointing [your palace] with the tail and breast of a white                sheep with a black head.                May your hindrances and sufferings be removed.                May the all-encompassing auspicious fortune be established here.                We completed assembling your yurt with a lintel.                And now [2r] everyone gathered                                                                 843                and is anointing it with a white ewe with a yellow head.                May your death and suffering be removed.                May the auspicious favour be established here forever.                We completed assembling your inner dwelling.                All your household people have gathered                                                  844                and are anointing it with a snow-white  sheep.                May the evil obstacles be removed.                May the auspicious favour be established at our place.                We completed assembling your yurt with the [large] door                                                                           845                and we are anointing [it] with a white sheep with horns like a cow.                                                 846                May good fortune of the truly perfect  Three Jewels be present here.                May they walk every day in the middle of good fortune.                This was the bride’s blessing. [2v]                 Oṃ sosti. Having performed the offering of fat to the fire and other [actions], perform in accordance                with earlier customs and then recite the following:                To satisfy the hopeful expectations cherished by sentient beings,                we bow and offer the pure fat                to the protecting fire god and his retinue,                who dwell in the very blazing flames of fire.                Today we bend [our knees] and offer the fat                to the fire god worshipped as the distinguished one,                beginning with the lords and rulers of old times                starting from the generation of [our] fathers and grandfathers up to now.                 842  The idea of bosuγ-a-tu ger is several adjoining yurts in a row. But bosuγ-a also means the threshold, which is                an important symbolic part of a yurt.                843  Eke šara terigütü čaγan qoni “a white ewe with a yellow head”, eke refers to a female sheep that already had                lambs, ewe.                844  Qung čaγan “white [like a] swan” is supposedly a mistake of the scribe, white the alliteration requires dung                čaγan “white [like a] seashell”, i.e. gleaming white colour, which is a more common epithet for a sheep. Due to                the confusion, the more general translation “snow-white” is given preference.                845  I thank to Mr. Chadraabaliin Ganbaatar, herder in Bulgan sum, Bayan-Ölgii aimag, for his kind interpretation                of the lexicographically unattested word ükerig as “resembling a cow”, “firm and stout [horns]” usually of a ram.                846  Üneker tuγuluγsan, Tib. yang dag rdzogs “completely perfect” < rdzogs byang “complete enlightenment”.                                                             253","Son, bride and everyone else,                to accomplish all [their] desirable benefits,                they bow their feet, perform offering and praise                for the mighty god of fire and his retinue.                The god of fire, girded with tremendous strength,                be pleased to enjoy this pure offering, [3r]                cleanse all kinds of obstructing evil                and fulfil all benefits one can ever think of.                 The blessing:                Lamas dwelling in ten directions and the Three Jewels,                alongside the tremendously powerful guardians,                have mercy in [your] caring compassion                and accomplish whatever one can intend.                On this auspicious day filled with happiness,                the actions performed will go very well                and the ultimate rescue, Three Jewels,                may constantly protect and support us.                                           847                Gods of the supreme direction,                masters of places dwelling on the earth,                and all the guardian spirits standing by,                may they fight [for you], give their support and care.                Also, the guardians of the ten directions,                all the lords of years, months, days and hours,                may they take [you] away from the disgusting evil                and accomplish the happiness. [3v]                May the good fortune be entirely perfected,                may you constantly enjoy the richness and goodness                and may the absolute splendour spread                and be fixed without deviation.                May the lifespan become long,                may the livestock equally expand,                and may the good reputation                be promulgated universally in ten directions.                May the obstructive hostile enemies be destroyed,                                                                   848                may the mischievous spirits prowling around the entrance  be appeased,                may everything severe, harsh, and evil be removed,                may everything turn into peace.                May the diseases and epidemics disappear                and the long life in health and peace occur,                may [your] abilities greatly increase,                and may [you] thoroughly enjoy happiness forever.                May the splendour steadily flourish                and the invincible spirit expand,                may food, goods and livestock become abundant                                                        849                and the family lineage become accomplished.                May [you] live in a permanent peace [4r]                without fear-causing evildoers,                without exhausting sufferings,                without any distracting and annoying turmoil.                  847  Degedü jüg “supreme direction”, epithet of heaven, celestial realm.                848  Qaγalγ-a can be understood as “entrance”, but also as “path, way” as common in Oirat dialects.                849  Qotula  tegüsügsen,  Tib.  phun  tshogs  is  explained  as  “possessed  of  the  three  grace,  glory  and  wealth”                (THL/IW).                                                             254","A not-deteriorating good fate,                a solid undiminishing happiness,                a long life, which cannot be shortened,                may [all these] be truly and equally accomplished.                A heroic heart that is not daunted by even the greatest,                a shrewd mind that does not stop at any [good] action,                abilities that can accomplish any affair,                may all [these] good abilities be entirely accomplished.                A blessing of incomparably extending life,                a blessing of incessantly effluent favours,                a blessing of affairs succeeding without hindrances,                may all these good blessings be present.                A high rank, respected by all, [4v]                a supreme wisdom, praised by all,                a right action, recognized by all,                may many kinds of rightness become accomplished.                May [you] live in the real righteousness                loved by those of the highest rank,                honoured by the little ones below,                and respected by people of equal status.                May the good wishes come true,                that good actions will flourish and increase,                that the obstacles and hindrances will dissolve,                and all the intended affairs succeed.                 Proclamation of good fortune:                May the good fortune of the protective Three Jewels be present.                May the good fortune of extending the lifespan be present.                May the good fortune of multiplying the livestock be present.                May the good fortune of expanding peace and happiness be present.                May the good fortune of divulging good reputation be present. [5r]                May the good fortune of perfecting the tremendous power be present.                May the good fortune of removing evil spirits and hindrances be present.                May the good fortune of accomplishing various actions be present.                 Supplication [accompanying] the bowing to the sun and moon:                When the bowing to the sun and moon takes place, recite:                “I bow and offer pure offerings to the supreme sun and moon                known as the Ones with bright light permanently illuminating all places in ten directions.                Be pleased to become permanent support and enclosure                to the lord of gifts and all those [from his retinue]                who perform the offering with sincere respect,                and accomplish all [their] actions.                The clearly illuminating supreme sun                and the translucent moon tngri-gods!                Bring here the highest good                drive the obstructing evil far away! [5v]                Be pleased to expand the favourable right actions!                Be pleased to appease the bad distressing actions!                Be pleased to make the performed actions fortunate!                Be pleased to properly accomplish all intended actions!                Maṅgalam.                 Transcription:                [1v] oṃ sosti siddam:                                                              255","erte čaγ-tu¦ badm-a sambhav-a baγsi: zaγ’arwaradi qaγan-u¦ ordu qarsi-yi milaγaγsan sudur bui:¦                bosuγ-a-tu ordu-yi činü bosqaju¦ daγusba.                borjigen-ü noyad čuγlaju¦                boru qurγan-u borbi-tu siγayitu¦                borbitu kökür-ün singji-tü¦ ariki-bar milaγanam:                burtaγ¦ kilinče ariltuγai:                burqan baγsi-yin¦ buyan kisig <inü> engde toγtatuγai::¦                qačabčitu ger-i činü qabsurču¦ daγusba.                qan jayisang-ud činü¦ čuγlan bayiju.                qara terigütü čaγan¦ qonin-u aγuča ebčigü-ber milaγanam¦ saγunam:                qarsi jobalang činü¦ ariltuγai:                qamuγ bügüde-yin buyan¦ kisig ende toγtutuγai::                enesketü¦ ger-i činü eblejü daγusba.                edüi¦ [2r] bügüdeger čuγlaju.                eke šara terigütü¦ čaγan qonin-bar milaγanam saγunam.¦                ükül jobalang činü ariltuγai¦                ürgüljide buyan kesig ende¦ toγtatuγai::                dotuγudu ger-i činü¦ tobčilaju daγusba.                dotuγadu ulus-iyan¦ bügüde čuγlaju.                qong čaγan qonin-iyar¦ milaγan bayinam:                maγui tüidker činü¦ ariltuγai.                man-dur buyan kisig¦ toγtatuγai::                egüdetü ger-i činü¦ eblejü daγusba:                ükeriγ eber-tü¦ čaγan qonin-iyar milaγan saγunam.¦                üneker tuγuluγsan γurban erdeni-yin¦ öljei qutuγ ende orusituγai::¦                edür büri öljei qutuγ-un dumda¦ yabutuγai::¦                beri-yin irüger orusibai:¦ [2v]                 oṃ  sosti:  γal-dur  ögüken-iyer  takiqu¦  terigüten-i  uridas-un  jang  yambar  metü-ber  üiledtüged  eyin¦                kemegdekü:                amitan-u küsegsen egerel-i¦ qangγaqu-yin tulada:                asuru badaraγsan¦ γal-un čoγča-tur orusin aγsan:¦                aburaγči γal tngri nökür lüge¦ selte-dür:                ariγun ögüken-iyer takin¦ ergüjü mörgümü:                erte čaγ-un ejed¦ noyad-ača ekilen                ečige ebüge-yin ijaγur¦ ündüsün-eče inaγsi                erkin bolγan¦ takiγsan γal tngri-dür:                ene edür¦ ögüken-iyer takiju sögüdtün mörgümü:¦                köbegün ber terigülen ede bügüde-ber¦                küsegdekün qamuγ tusa-yi bütügekü-yin¦ tulada:                küčütü γal tngri nöküd lüge¦ selteber:                köl-iyen sögüdtün takiju¦ maγtamui:                auγ-a küčün tegüsügsen¦ γal tngri-e-e:                ariγun takil egüni bayasun¦ [3r] joγuγlaγad:                alimad qarsilaγči maγu bügüde-yi¦ arilγaju:                asida sanaγsan qamuγ tusa-yi¦ bütegen soyurq-a:                 irüger inü:¦                arban jüg-tür saγuγsan blam-a γurban¦ erdeni ba:                auγ-a küčütü sakiγulsun¦ luγ-a neyite:                asaran nigülesküi-ber¦ örüsiyen ayiladču:                ali joriγsan edeger¦ bügüde-yi bütügen soyurq-a:                öljei¦ tegüsügsen ene sayin edür-tü:                üiledtügsen¦ üiles masi sayin boluγad:                ünemleküi abural¦ γurban erdeni-ber:                                                              256","ürgüljide sakin ibegekü¦ boltuγai:                degedü jüg-ün tngri nar ba:¦                delekei-dür aγči γajar-un ejed:                dergede¦ aγči qamuγ sakiγulsun                temčejü tedkün¦ asaraqu boltuγai:                jiči arban jüg-i¦ sakiγčid ba:                jil sar-a qonuγ čaγ-un¦ qamuγ ejed:                jigsigdekü maγu-ača jayilaγulju¦                jirγalang-i bütügekü boltuγai::                kisig¦ [3v] buyan qotala tegüsüged:                kejiyede bayan¦ sayin-iyar jirγaju:                ketürkei sür jibqulang¦ badaran:                kelberel ügei batudqu boltuγai:¦                amin nasun urtu boluγad:                adal mal¦ tegsi delgeren:                aldar ner-e tügemel-iyer:¦                arban jüg-tü daγurisqaqu boltuγai:¦                qarsilaγči östen dayisun usadtuγad:¦                qaγalγ-a ergegči ada jedker amurlin:¦                qataγu siregün maγu bügüde arilju:¦                qamuγ-ača amuγulang bolqu boltuγai:¦                ebedčin taqul ügei boluγad:                eregül¦ engke-ber urtu nasulan:                erke küčün¦ yekede nemejü:                egüride sayitur jirγaqu¦ boltuγai:                imaγta čoγ jali badaraγad:¦                ilangγui-tu sür sülde delgerejü:¦                idegen ed mal elbeg bolun:                ijaγur¦ ündüsün qotala tegüskü boltuγai:¦                ayun emiyekü-yin qourtan ügei:¦ [4r]                aljiyan čilekü-yin jobalang ügei:¦                alaγsan sangdaraqu-yin kimural ügei:¦                asida amur yabuqu boltuγai:¦                ülü doruyitaqu sayin qubi jayaγan:¦                ülü baγuraqu batu buyan kisig:¦                ülü qasuγdaqu urtu amin nasun:¦                üneker tegsi büridkü boltuγai:¦                yambar yekes-eče ču ülü sürdekü baγatur¦ jirüke:                yambar üiles-tür ču ülü¦ tülberekü sečen uqaγan:                yambar kereg-i¦ ču bütügen čidaqu čidal erdem:¦                yambar yambar sayin erdem-üd bügüde¦ tegüskü boltuγai:                sačalal ügei¦ urtudqu nasun-u öljei:                saγaral¦ ügei ungduraqu kisig-ün öljei:¦                saγad ügei bütükü üiles-ün öljei:¦                sayin-u öljei bügüde orusiqu boltuγai:¦                olan-dur kündülegdekü yeke jerge:¦ [4v]                olan-dur maγtaγdaqu degedü erdem:¦                olan-dur sayisiyaγdaqu jöb yabudal:¦                olan jüil sayin nuγud tegüskü¦ boltuγai:                ülemji degedüs-tür¦ qayiralaγdaγad:                öčüken douradus-tur¦ kündülegdejü:                üy-e-yin arad-tur¦ sayisiyaγdaju:                ünen sayin-iyar¦ yabuqu boltuγai:                sayin üiles¦ delgeren nemeged:                saγad jedker arilan¦ usadču:                                                              257","sanaγsan kereg bügüde¦ bütükü-yin                sayin irüger toγtaqu¦ boltuγai:                 öljei-yi ögüleküi inü:¦                abural γurban erdeni-yin öljei qutuγ¦ orusituγai:                amin nasun urtudqu-yin¦ öljei qutuγ orusituγai:                adal¦ mal arbidqu-yin öljei qutuγ orusituγai::¦                amur jirγalang delgerekü-yin öljei¦ qutuγ orusituγai:                aldar ner-e¦ [5r] daγurisqu-yin öljei qutuγ¦ orusituγai:                auγ-a küčün tegüskü-yin¦ öljei qutuγ orusituγai:                ada¦ jedker arilqu-yin öljei qutuγ¦ orusituγai:                aliba üiles bütükü-yin¦ öljei qutuγ orusituγai: :¦                 naran saran-dur mörgüküi-yin öčig.                naran saran-dur¦ mörgüküi-dür eyin kemen egüle:¦¦                arban jüg-ün qamuγ orud-i                aburida¦ geyigülügči gegen gerel-tü:                aldarsiγsan¦ degedü naran saran-dur                ariγun takil-iyar¦ takin mörgümüi:                üneker kündülen takiju:¦                ergügči öglige-yin ejen edeger bükün-dür:¦                ürgülji tüsiyen qasiyan bolju:                üiles¦ bügüde-yi bütügen soyurq-a:                todurqai¦ geyigülügči degedü naran ba:                tunumal gegen¦ saran tngri-e-e:                degedü sayin-i inaγsi¦ iregül:                todqar-tu maγu-yi qoluda jayilaγul:¦ [5v]                jokis-tu jöb üiles-i delgeregülün soyurq-a:¦                jobalang-tu buruγu üiles-i amurliγulun¦ soyurq-a:                jokiyaγsan edeger üiles-i¦ öljei-tü bolγan soyurq-a:                joriγsan¦ aliba üiles-i sayitur bütügen¦ soyurq-a:                mangg’halam:: : ::                                                                                                 258","2.12. Various Purifying Offerings                 2.12.1. Msc. B 55/4-II: Incense Offering for a [Favourable] Path                 The  second  part  (fol.  11r–14r)  of  the  collection  of  incense  offerings  described  with  the  Incense                Offering to the Five Tngri-Gods (Msc. B 55/4). A purifying offering ensuring good fortune. Mör “path”                (Tib. lam) in this case refers to the right way of life in auspiciousness, prosperity and accomplishment                             850                of one’s goals.                 Translation:                oṃ ā huuṃ                oṃ bazar amirita kungdali qan-a qan-a huuṃ bad                Buddha, Dharma, [11r] monastic community, each of you three, listen!                Lama, tutelary deity, ḍākinī – I bow to you three, praise you and make offerings.                May the kings, their retinue, eight types of [beings with] noble origin, tngri-gods going in the four                cardinal and eight intercardinal directions, as well as the Lama and Three Jewels, lead the path of the                     851                                            852                yogis  and great practitioners.                May all the teaching-root-lamas [11v] lead the path [we] walk through.                May all the tutelary deities lead [our] path.                May all the mother ḍākinīs lead [our] path.                May all the goddesses and Mahākāla lead [our] path.                May all the Dharma protectors and all the fierce deities lead [our] path.                May the Lord of all offerings Jambhala lead [our] path.                May Esrun (> Esrua) Qormusta and others lead [our] path.                                                              853                May the tutelary deities [12r] of the external nobles  lead [our] path.                May the tutelary deities of all root gurus lead [our] path.                May the tutelary deities of the fathers and grandfathers of previous existences lead [our] path.                                                                                  854                May the tutelary deities of all lay followers (upāsaka) and all vow-holders  lead [our] path.                May the tutelary deity of those constituted by the five agents of the sky and the earth lead the path [we]                walk through.                May all the lords of places lead the path [we] walk through. [12v]                Wherever  I  and  the  benefactors  with  their  retinue  travel,  let  them  welcome  us  on  arrival  and                accompany us on our return, and be pleased to fulfil everything [we] wish.                If I stay at home, be pleased to make me the master of the house.                If I go outside, be pleased to lead my way.                If I go elsewhere, be pleased to accompany me.                If I come here, be pleased to welcome me. [13r]                If I am going to trade, make me the master of traders.                Whether any of us, lords, slaves, companions, go in any of the four cardinal and eight intercardinal                directions, be pleased to ensure benefit in everything we seek and strive for.                If we encounter an enemy, you, the extremely powerful, be pleased to turn the enemy, who harms me                and us other yogis and [our] companions, into ashes and dust. [13v]                Be pleased to eradicate diseases and epidemics from me, from this place, from my companions and                from all the people.                May the livestock not encounter zud-calamities and scarcity.                May the grain not suffer from frost or hail.                Let the “iron cauldron” not let lightning and hail out of the sky.                 850  Cf. Tib. terms lam lhong (Mong. sanaγsan kereg bütükü) “accomplishment (of one’s goals)” and lam la ’gro,                lit. “to go on the road”, i.e. to be successful.                851  Yug’acaras [Stand. yogačari, yogačary-a], Tib. rnal ’byor pa, a male practitioner of yoga, tantric practitioner.                852  SiD [Stand. siddi] bütügegči (more frequently yeke sidditen), Tib. sgrub chen.                853  Either γadaγadu nomtan (Tib. phyi rol pa) “non-Buddhist”, or external/outer deities.                854  Tangγariγtan  according to  Sumatiratna (2018: 604, No. 16736) referring to Tib. dam can (vow-holder)  is                synonymous  to  nom-un  sakiγusu  (Tib.  chos  skyong)  “Dharma  protectors”, but  here  it  seems  to  designate  the                monks of various stages in contrast to the lay devotees (ubsi < ubasi).                                                             259","May there be no sudden obstacles.                May  the  auspiciousness  of  the  conqueror  of  the  four  simnu-demons,  [14r]  the  perfectly  majestic                Mahākāla, and of the provider of the longevity, the wish-fulfiller goddess, of the Dharma protectors                                             855                generating actions of bodhicitta,  and of the fierce deities be present!                sarva manggalaṃ                qurui qurui qurui                 Transcription:                [10v]  mör-yin  sang¦  orušibai::¦  oṃ  ā  huuṃ::¦  oṃ  bazar  amirita¦  kungdali  qan-a  qan-a¦  huuṃ  bad::¦                burqan  nom  kiged¦  [11r]  bursang  quwaraγ-ud¦  γurban  büri  sonus::¦  blam-a  idam  burqan¦  daginis                γurban-a mörgün¦ maγtan takil takimui::¦ yug’acaras kiged¦ siD bütügegči-tür qan¦ nöküd ba. terigülen                naiman¦  ijaγurtan  dörben  jüg¦  naiman  kijaγar  yabuγči¦  tengri  kiged.  blam-a¦  γurban  erdeni  mör-yi¦                udar[i]dun soyurq-a::¦ jarliγ-un üngdüsün¦ [11v] blam-a bügüde yabuqui¦ mör-i udar[i]dun soyurq-a::¦                qamuγ  idam  burqan  terigülen¦  mör-i  X.  qamuγ  eke¦  daginas  kiged  mör-i  X.¦  qamuγ  ükin  tengri                maqaγ’ala¦ ba mör-i X. qamuγ¦ nom-un sakiγulsun qamuγ¦ doγsid ba mör-i X::¦ qamuγ ubsang-un ejen¦                jambala  ba  mör-i  X::¦  esürün  qorumsta¦  terigülen  mör-i  X::¦  γadaγadu  ijaγurtan-u¦  [12r]  sakiγulsun                mör-i  X::¦  qamuγ  üngdesün-ü  baγsi-¦  yin  sakiγulsun  mör-i  X::¦  urida  törül-ün  ečege¦  ebüge-yin                sakiγulsun¦ bügüde mör-i X::¦ qamuγ ubsi nar kiged¦ tangγ’araγ tan-u sakiγulsun¦ mör-i X. oγtarγui¦                γajar qoyar-un tabun¦ maqabud-un teyin bütügegsed-ün¦ sakiγulsun yabuqui¦ mör-i X. qamuγ γajarun¦                ejed  yabuqui  mör-i  X::¦  [12v]  bi  ba  öglig-yin  ejid¦  terigülen  nöküd  selte¦  terigülen  dörben  jügtür¦                                                                     856                qamiγ-a jiγučilan yabu=¦basu emün-e-eče uγta[n]¦ qoyinača  kürge. alin-ni¦ küsebesü küsel bügüde-i¦                bütügen  soyurq-a::¦  ger-tü  saγubasu  ger-ün¦  noyan  bolγan  soyurq-a::¦  γadan-a  yabubasu  mör-i  X::¦                činaγsi  odbasu  kürgen¦  soyurq-a::  inaγsi  iriküi-¦  tür  uγtan  soyurq-a::¦  [13r]  qudalduγan-tu  odbasu¦                qudaldučin-u noyan bolγan¦ soyurq-a:: bide terigülen¦ noyan. boγul nöküd¦ bügüde dörben jüg naiman¦                kijaγar-tur qamiγ-a¦ yabubasu erigsen küsegsen¦ bügüde-yin tus-i bütügen¦ X:: dayisun-tur učarbasu¦                auγ-a  küčütü  bi  ba.  bide¦  yogazaras  terigülen  nöküd¦  selte  bügüdeger-tür  qour¦  kürgegči  dayisun-ni                ünesün¦ toburγ-a bolγan X::¦ [13v] bi ba. γajar terigülen¦ nöküd kümün bügüde-tü¦ ebedčin taqul-i ügei¦                bolγan X: edelel mal-tur¦ jud turqan ügei bolqu¦ boltuγai:: tariy-a toγusun-¦ tur kiruγu möngdür¦ ügei                bolqu  boltuγai::¦  oγtarγui-ača  temür¦  toγuγ-a  čikilγan  möngdür¦  büü  baγulγatuγai::¦  genete  učaraqu                qour¦  tüidker  ügei  bolqu¦  boltuγai::  dörben  simus-i¦  [14r]  daruγči  tegülder  čoγtu¦  maqaγ’ala  kiged.                nasun¦  küsel-i  soyurqaγči  čoγtu¦  okin  tengri  ba.  budagčid?¦  üiles-yi  bütügegči¦  šašin-ni  sakiγulsun                qamuγ¦ doγsid-un qutuγ¦ orušituγai:: sarwa¦ mangγ’alam. qurui qurui¦ qurui:: :: :: :: ::¦                  2.12.2.  Msc.  B  55/4-III:  The  Pure  Incense  Offering  (Incense  Offering  Clearing  away                Contaminations)                 The third part (fol. 14v–17r) of the collection of incense offerings described with the Incense Offering                to the Five Tngri-Gods (Msc. B 55/4). This offering belongs to the category of Tib. mnol bsangs –                offerings removing contaminations.                 Translation:                Pronounce three times: oṃ ā hūṃ [14v]                oṃ bazar amirita kungdali qan-a qan-a hūṃ bad                oṃ saubav-a sudadai sarwa daram saubav-a sudadai qan                May the emptiness occur!                By immense offerings from the sphere of reality, I invite Vajradhara Lama and all other lamas and                purify them.                I purify the Victorious Buddha Śākyamuni and all other buddhas. [15r]                I purify the Wisdom (prajñā) of the Conquerors and all other doctrinal scriptures.                   855  The  manuscript  has  an  obviously  corrupted  word  form  budagčid/bodagčid,  which  seems  to  derive  from                bodičid < Skt. bodhicitta, Tib. byang chub kyi sems “mind of enlightenment”.                856  Written qoninča. ¦                                                             260","858                                857                I purify Amitābha  at the head of the sixteen holy arhats  and the whole monastic community.                                        859                                                                                                         861                I purify the Powerful lord  Seeing with Eyes,  The Immensely Compassionate Lord, Qongsim                                                           860                Bodhisattva and all the bodhisattvas.                I purify tutelary deities, Mother Tārās and other goddesses.                I purify the Trustful [15v] hero buddha Mahākāla and all other mahākālas.                I purify the Yellow Jambhala buddha, the multiplier of wealth and properties, and all other lords of                wealth.                I purify the Esrün Qormusta Tngri and all other tngri-gods.                                                     862                I purify the Sun, the Moon, the nakṣatras  and all other stars.                I purify “Lan”  and all the lords of fire.                             863                              864                I purify “Bam”  and all the lords of places.                I purify “Da“  and all the [lords of] gold.                            865                I purify “Ga”  and [16r] all the [dwellers] of the skies.                            866                              867                I purify “Bam”  and all the [dwellers] of the waters.                I purify “Ken”  and all the [dwellers] of the mountains.                             868                I purify “San”  and all the [dwellers] of the trees.                             869                             870                I purify “Sun”  and all the [dwellers] of the winds.                I purify the twelve years and months.                I purify three hundred sixty days.                I purify the lords of this day and this hour.                Starting  from  this  existence  till  reaching  the  next  one,  I  purify  all  the  guardians  buddhas  and                bodhisattvas protecting [me].                May all the buddhas, bodhisattvas, local deities dwelling in the ten directions taste from the items I am                offering here [16v] and be pleased to become my guard during the three parts of a day.                Be pleased to become my agents (jasaγul) during the three parts of a night.                Wherever I go, may all the buddhas and bodhisattvas guard me inseparably.                Be pleased to fulfil all the wishes intended.                Be pleased to pacify a vengeful enemy.                Be pleased to remove the disease-causing [17r] demons.                Be pleased to introduce everything auspicious.                You all from the gathering of guests summoned to this offering, please may everyone go to their own                home.                oṃ wačar sakiy-a suuq-a                sarva manggalaṃ                  857  In  the  text  named  amidar  from  amindar-a  or  amindari,  a  corrupted  form  of  amindawa,  the  common                Mongolian form used instead of the transcribed Sanskrit form Amitābha.                858  Arban  jirγuγan  sitügen,  lit. “sixteen objects of worship” (also arban  jirγuγan  arqad), Tib. gnas  brtan bcu                drug, sixteen arhats, Buddha’s disciples vowed to preserve the Doctrine.                859  Erketü, Tib. dbang phyug.                860  Nidü-ber üjegči, Tib. spyan ras gzig, Avalokiteśvara.                861  The preclassical and classical Mongolian name of Avalokiteśvara originated from Chin. guanshiyin 觀世音                through Old Uyghur qonšï < quanši im.                862  The manuscript has a corrupted form of the word laγsitar.                863  The corrupted Chinese words refer to the system of the eight trigrams bagua 八卦 in the Chinese cosmology.                Lan derives from li 離, related to the trigram fire huo 火.                864  Bam supposedly derives from kun 坤, related to the trigram ground di 地.                865  Da supposedly derives from dui 兌, related to the metallic element/agent/stage jin 金 and the trigram lake ze                澤.                866  Ga supposedly derives from qian 乾, related to the trigram heaven tian 天.                867  Ban supposedly derives from kan 坎, related to the trigram water shui 水.                868  Ken derives from gen 艮, related to the earthy element/agent/stage tu 土 and the trigram mountain shan 山.                869  San  supposedly  derives  from  zhen  震,  related  to  the  wooden  element/agent/stage  mu  木  and  the  trigram                thunder lei 雷.                870  Sun derives from xun 巽, related to the trigram wind feng 風.                                                             261","Transcription:                [14r]  ...  ※  ariγun  sang-un¦  sudur  orušibai::¦  oṃ  ā  hūṃ::¦  kemen  γurban-ta  egüle::¦  [14v]  oṃ  bazar                amirita  kungdali¦  qan-a  qan-a  hūṃ  bad:¦  oṃ  saubav-a  sudadai¦  sarwa  daram  saubav-a¦  sudadai  qan                qoγusun¦  kü  boltuγai::  qoγusun-u¦  aγar-tur  aldarsiγsan¦  aqui  yeke  takil-iyar¦  wačar  dar-a  blam-a                terigüten¦  qamuγ  blam-a  nari  uriju¦  iriged.  ariγulan  takimui::¦  ilaγuγsan  sigemuni  burqan¦  terigüten                qamuγ burqan¦ nuγud-i ariγulan takimui.¦ [15r] ilaγuγsad-un belig barimid¦ terigüten qamuγ šašin nom-                ud-i¦  ariγulan  takimui::  itegeltü¦  amidar  burqan  terigüten¦  qutuγtu  arban  jirγuγan¦  sitügen  terigüten                qamuγ¦ bursang quwaraγ-ud-yi X.¦ nidüber üjegči erketü¦ yeke nigülsegči erketü¦ qongsim bodisung                terigüten¦  qamuγ  budasatu  nari  X.¦  idam  Dar-a  eke  daginas¦  terigüten  qamuγ  okin¦  tengri  nar-i  X.                itegeltü¦ [15v] baγatur maqaγ’ala burqan¦ terigüten qamuγ maqak’ala¦ nar-i X. ed mal-i delgerigülegči¦                šara jambalan  burqan terigüten¦  qamuγ sang-un  ejid-i X::¦  esürün  qorumsta tengri¦  terigüten  qamuγ                tengri nari X.¦ naran saran laγsitar terigüten¦ qamuγ odud-un-i X::¦ lan terigüten qamuγ γal-un¦ ejid-i X.                bam terigüten¦ qamuγ γajarun ejid-i X.¦ Da terigüten qamuγ altan¦ nuγud-i X. ga terigüten¦ [16r] qamuγ                oγtarγui nuγud-i¦ X. bam terigüten qamuγ usun¦ nuγud-i X. ken terigüten <qamuγ aγula nuγud-i X>¦                san terigüten qamuγ modun nuγud-i X.¦ <sun terigüten qamuγ salkin nuγud-i X.>¦ arban qoyar jil sara                nuγud-i¦ X. γurban jaγun jiran¦ qonuγ edür nuγud-i X.¦ ene edüre čaγ-un ejed¦ nuγud-i X. edüge ene¦                törül-eče qoyitü törül¦ kürün kürtel-e sakiγči¦ qamuγ sakiγulsun bodi¦ burqad bodis[a]tu nar-i X.¦ ene                takiγsan takil nuγud-i¦ [16v] minü arban jüg-tür saγuγan¦ qamuγ burqan bodisatu nar¦ delik[e]i ejid-ün                bürin bügüdeger¦ amsaγad. edürün γurban čaγ-¦ tur qaraγul bolun soyurq-a::¦ söni-yin γurban čaγ-tur¦                jasagül bolun X. qamiγ-a¦ yabubasu qamuγ burqan¦ bodasatu nar qaγačal ügei¦ qamtu sakin soyurq-a::¦                qamuγ küsegsen  küsel¦  nuγud-i bütügen  soyurq-a::¦  östü  dayisun-ni  amuraγulun¦  soyurq-a::  ebedčin                ada¦  [17r]  jedker-yi  arilγan¦  soyurq-a::  öljei¦  qutuγ  bügüde-yi¦  orušiγulun  soyurq-a::¦  ene  takil-tur¦                irigsen jočid-un¦ čiγulγan tan bügüdeger¦ öber öberün¦ orun-taγan¦ odtuγad¦ odsuγai::¦ oṃ wačar¦ sakiy-                a suuq-a::¦ mangγ’alam:: ::¦                  2.12.3. Msc. D 178: A Collection of Purifying Offerings                2.12.3.1. Msc. D 178/1: Incense Offering Purifying Impurity                Manuscript description: A calamus-written manuscript on supposedly Chinese paper glued from two                layers and smoothed. Pothi format. 4 fols. Approximative size 16.5 × 5.7 cm (edges of the leaves are                significantly broken). On the left side pages bordered by two red lines (particularly common in smaller                                       th                                                                       th                size manuscripts of the 18  century). Supposedly later mid-18  century.                Palaeographic  analysis:  1.A.  2.A.  4.1.C.  4.2.Aa.  4.3.  bifurcated.  7.1.  undistinguished  medial  č/j                alternating in its forms between č and j-shaped forms. 7.2. frequent ji/či ligature. 8.1. g/k and b with                centre of gravity shifted downwards. 8.2.E. coronet still directly connected to numu. 8.3.B. 10.-11.                Initial  d- written  frequently by  kebtege  d.  10.D.  11.B.  supposedly  counter-clockwise preferred,  but                occasionally passing into 11.D. 13.Bi. – the most significant, occasionally 13.Bd1. or 13.Ad2. 14.1.C.                14.2.D. 16.B. only sporadic supportive diacritics.                 Translation:                [1r] Incense Offering Purifying Impurity                [1v] Performing an incense offering that cleans impurity caused by food, impurity caused by clothes,                                                              871                impurity from a corpse and impurity of the unclean.                Say: kiḥ. First, an explanation of the origin of the impurity. The cause of suffering originated from                ignorance.  The  ground  for  troubles  [is]  bad  conduct.  The  immediate  preconditions  consist  in  the                     871  Ariγun  busu,  Tib.  mi  gtsang,  “unclean”  Sumatiratna  2018:  1328  mentions  ariγun  busu  as  explanation  of                bagasu ba čičaγ-a, Tib. rnyang dang rnyong, “dung, diarrheic excrement”; Sumatiratna (2018: 26405) mentions                ariγun busu as equivalent to Tib. dbre bo and explained as bujar burtaγ buyu sigesü sibtür, Tib. gtsang ba’am                gcin  dri,  “dirt,  filth  or  urine,  odour  of  dogs  and  cats”;  Sumatiratna  2018:  29503  mentions  ariγun  busu  as                explanation of bulai buyu bujar, Tib. gtsig pa’am brtsog pa, “filthy or dirt”.                                                             262","872                conflict of channels, the vital energy and the elements.  Its manifestation is the occurrence of bad                dreams. Its quantity [corresponds?] to an illness? … (one column defective and one column lost) [2r]                As an effective intervention we perform a purifying offering.                                                                                          873                In the dimension of the self-manifested wisdom, we purify the impurity of delusion , when someone                                  874                considers the visible  to be real.                                                          875                In the dimension of overcoming four categories , we purify the impurity of the wrong view.                Unfailing  in  the  knowledge  of  extinction  876 ,  we  purify  all  the  four  obscurations  877  and  their                consequence – the immense passion.                                                                                                    878                By the quality manifested from the wisdom, we purify the obscurations of objects that remain  with                someone, that do not remain with someone, and are given. [2v]                If  someone  is  affected  by  impurity  due  to  a  broken  vow,  we  purify  it  so  that  ḍākinī  and  spiritual                protectors do not move away.                If someone is affected by impurity from a corpse, we purify it to save one’s life from demons.                If the impurity of a grieving widowed woman clings to someone, we purify it so that the rescuer gods                may not escape.                                                                           879                If the impurity falls on someone due to an epidemic or rat disease , we purify it so that the functions                of the bodily organs are not interrupted.                If  the  impurity  falls  on  someone  due  to  the  birth  of  a  child,  [3r]  we  purify  it  to  prevent  the                development of forgetfulness.                If someone is affected by the impurity of stupidity, we purify it to avoid increasing somnolence, and                disruption of mental health.                                        880                If someone is affected by the impurities of unclean food and drink, we purify [the threat of] vomiting                and diarrhoea.                If someone is affected by dirt and impurity from bedding and clothing, we clean them to prevent the                power of the four pleasures  from diminishing.                                        881                If the impurity falls on someone because of the careless speech in quarrel or out of hatred, we purify it                                                        882                [to avoid] a severe interrogation with torture.  [3v]                 872  Tib. nyes pa gsum, three humors of body (rlung, mkhris pa, bad kan), three disturbing agents.                873  Niswanis, Tib. nyon mongs, Skt. kleśa “defilement, delusion, obstructive emotion”.                874  Üjegdekün, Tib. blta bya, “visible”.                875  Dörben jüil-i getülekü, “to overcome/cross four categories”. The exact meaning is unclear. It might refer to                dörben mören, Tib. chu bo bzhi, “four rivers, four currents” (desire, küsel, Tib. ’dod pa; existence, sansar, Tib.                srid pa; ignorance, mungqaγ, Tib. ma rig pa; wrong views, üjel, Tib. lta ba), i.e. “to wade through four rivers”                (BŠSTT I: 398).                876  Baraγdaqu-dur ese engdegürin “not to be mistaken by the transient nature of the totality, not mistaken by the                whole world”; supposedly corresponds to Tib. zad pa (*mi ’chug pa =) shes pa, “knowledge of the exhaustion”                of  all  negative  factors;  knowledge  that  all  the  negative  factors  as  causes  of  misery  have  lost  their  power                (according to THL); cf. baraγdaγsan-i medegsen-i oluqui buyan ündüsün bolai, Tib. zad <pa / par L> shes <pas                /  pa N>  <thob  /  *thos L>  pa’i  dge ba’i  rtsa ba,  “the root of virtue obtained by  cognition of extinction” in                Mahāvyutpatti 1989: 64, No. 1213, Sárközi 1995: 96, No. 1209.                877  Dörben tüidker, Tib. sgrib pa bzhi, “four obscurations”: At least three different listings exist: A. 1) Tib. las                kyi sgrib pa karmic obscurations, 2) Tib. nyon mongs pa’i sgrib pa, delusive obscurations, passion, 3) Tib. shes                bya’i  sgrib  pa  cognitive  obscuration,  4)  Tib.  snyoms  ’jug  gi  sgrib  pa  obscurations  to  states  of  meditative                stabilization; B. Tib. Lam gyi dgag bya sgrib pa bzhi The four obscurations of the paths: 1) ’dod chen gyi sgrib                pa obscurations of the desirous ones, 2) mu stegs pa’i sgrib pa obscurations of the heretics, 3) nyan thos kyi                dman  sgrib  obscurations  of  the  hearers,  4)  rang  rgyal  gyi  dman  sgrib  obscurations  of  the  solitary  realizers                (pratyekabuddha);  C.  nyon  sgrib  delusive  obscurations,  shes  sgrib  cognitive  obscurations,  chags  sgrib                obscurations  of  attachment,  thogs  sgrib  impeding  obscurations,  obscuring  obstructions  (according  to  Tsepak                Rigzin 1993: 61 and THL).                878  Üliküi standardly means “to compare”, but here it is rather a nonstandard form of üleküi “to remain, to stay”.                879  Quluγun-a ebečin, scrofula or mycobacterial cervical lymphadenitis.                880  Sedkil-ün ündüsün kimurqui, lit. “a crisis of the core of the mind”.                881  Dörben bayasqulang, Tib. dga’ bzhi, four joys, four degrees of joy: “The joys experienced through the flow                of melting regenerative fluid in stages from crown to secret organ in the highest tantric practices. 1. Tib. dga’ ba                ‘joy’, 2. Tib. mchog dga’ ‘great joy’, 3. Tib. khyad dga’ ‘exalted joy’, 4. Tib. lhan skyes kyi dga’ ba ‘innate joy’.”                (Tsepak Rigzin 1993: 43)                                                             263","If  an  impurity  occurs  due  to  reptiles  [who  have  entered]  the  dwelling,  we  purify  it  [to  avoid]  the                weakening of bodily elements and lung and liver diseases.                If an impurity of quarrels and clamour occurs, we purify it [to avoid] losses and death.                If there is an impurity caused by marrying off a daughter, we purify it [to avoid] chronic illnesses.                If there is an impurity caused by an evil spell and oppressive curse, we purify it [to protect] from harm,                separation, and stress.                We purify the impurity of the celestial bodies above. [4r]                We purify the impurity of the water spirits beneath.                                                                               883                We purify the impurity of the albin-spirits from the cardinal directions.                                                                                       884                We purify the obstructions from the ordinal directions driving monarchs insane.                We purify the impurity of the widowing with the sword of simnus-demons.                We purify the impurity of the disorder of tngri-gods and čidkür-demons.                In summary, among all the unpleasant situations, there is not a single one that does not come from the                impurity. Without impurity … (one column partly illegible) [4v]                May they be purified by this incense offering.                May the good fortune, the glorious occurrence and the supreme peace arrive and fulfil as intended, and                in a perfect harmony with the doctrine, may the Buddha’s religion spread.                This was composed by the master Padmasambhava.                 Transcription:                [1r]  bujar-i¦  arilγaγči¦  bsang¦  orusiba:¦  [1v]  idegen-ü  bujar  qubčad-un  bujar¦  kegür-ün  bujar  ariγun                busu-yin¦ bujar nuγud-i arilγan üiledügči¦ bujar-un sang üiledeküi anu:¦ eyin kemen ögüle: kiḥ nang¦                terigün  bujar-un  uγ-i  nomla=¦qui-dur:  mungqaγ-ača  boluγ=¦san  joblang-un  učir:¦  tüidker-ün  siltaγan                maγu¦  yabudal:  nöküčel  anu  sudal¦  kii  maqabud  qarsilaqu  belge¦  anu  maγui  jegüdün  üjeg=¦[de?]yü:                kemjiy-e anu ebečin¦ …da/de-dur/dür barimui:¦ …¦ [2r] bolumui: tegün-dür tusa-¦ tu arγ-a ariγulqui-                                                    886                                       885                bar¦ takimui: üjegdekün-ü  ünen-¦ i-yer  bariγči niswanis-un¦ bujar: öber-tür ge[y]igsen¦ belge belig-                ün aγar-tur¦ ariγulmui: udaq-a -yi engdegü=¦rigsen medekü üiledküyin bujar-¦ i: dörben jüil getülküi-                                           887                yin¦  aγar-tur  ariγulmui:  baraγ=¦daqu-dur  ese  engdegürin  qotal-a¦  dörben  tüidker-i:  ür-e  anu¦  buruγu                yeke sinul-i ariγul-¦ mui: öber-yin ülikü ülü¦ ülikü ögküi jüil-ün tüid=¦ker-i: belge belig geyigsen¦ [2v]                činar-tur  ariγulmui:  tangγa=¦riγ  ebderigsen-ü  bujar  tusuγ=¦san-i-iyar:  ḍaginis  nom-un¦  sakiγulsun                                                      888                jayilaqui-yi ari=¦γulmui: tusqai-tu <tusatu>  yasun¦ kegürün bujar tusuγsan-i-iyar¦ simnus jedker-iyer                amin¦  nasun  jayilaqui-yi  ariγulmui:¦  g’aslang-tu  belbesün  eme-yin¦  bujar  qaldaγsan-i-iyar:  abur¦                aburaγči tngri nar dutaγa=¦qui-yi ariγulmui: kejig ebčin¦ <quluγuna> ebečin-ü bujar qaldaγsan-i-¦ iyar:                                                                                      889                erketen-ün erdem qaγaγda=¦qu-yi ariγulmui: keüken¦ törügsen-ü erke-ber bujar ¦ [3r] qaldaγsan-i-iyar                jirüken-ü¦  martamtaγai  bolun  odqui-yi¦  ariγulmui:  maγu  mungqaγ-un¦  bujar  qaldaγsan-i-iyar:  noyir¦                yeketen sedkil-ün ündüsün¦ kimurquyi ariγulmui: ariγun¦ busu idegen umdaγan-u bujar¦ qaldaγsan-i-                iyar:  bögüljikü¦  oruqu  saγuqu  ebečin-i¦  ariγulmui:  debesker  qubčad-¦  un  gkir  bujar  qaldaγsan-iyar¦                dörben bayasqulang-un küčün¦ baγuraquyi ariγulmui: ker[e]gül¦ ös-iyer amladaγsan-u bujar¦ qaldaγsan-                    882  The  word  following  qataγu  (or  the  second  of  the  word  beginning  qataγu  respectively,  the  most  likely                qataγujiγsan) and the interpretation of ergü genel/kinal is unclear. Two readings of ergü genel/kinal are possible:                a) ergü kinal instead of the standard eregüü kinal (“a severe interrogation”), b) ergigüü genel “a stupid illness”                (cf. genelge “illness, incompetence, feebleness”).                883  Jabsar “middle space”, usually more common for intermediate directions (Tib. mtshams), but as far as the                following  sentence  clearly  states  jobkis  for  ordinal  (intercardinal)  directions,  jabsar  seems  to  indicate  the                cardinal directions here.                884  Qaγan-u  γaljaγurqui  “driving  monarchs  insane/mad”,  supposedly  related  to  γaljaγuluγči,  Tib.  smyo  byed,                interpreted by Tib. gzan gyi sems mi dran zhing myos par byed pa’i gdon, Mong. busud-i sedkil inü sanamsar                ügei böged γaljaγuraγulju üiledügči ada “an evil sprit that causes others to lose their reason and enrage them”                (Sumatiratna 2018: 29250).                885  Supposedly genitive suffix -ü is erroneously written instead of accusative -i.                886  Instrumental suffix -iyer.                887  Instead of udq-a.                888  Added later with brush.                889  The text does not allow determination of whether another column continued or not.                                                             264","iyar:  qataγu¦  …gsan/gsen  ergü  genel 890  iriküi-yi¦  [3v]  ariγulmui:  orun  ger-tür¦  mölkügčid-ün  bujar                tosuγsan=¦i-iyar  maqabud  sularan  aγus=¦kin  elige  ebedküyi  ariγulmui:¦  keregül  kingsigün-ü  bujar¦                tosuγsan-i-iyar: γarluγ-a¦ ükül iriküi-yi ariγulmui:¦ boγtalqu baγulγaqu beri-yin¦ bujar tosuγsan-i-iyar:¦                öni  ülüg  ebečin  bolqu-yi¦  ariγulmui:  maγui  tarni¦  Darumta  qariyal-un  bujar¦  tosuγsan-i-iyar:  gem                qaγačal¦ Darumta iriküi-yi ariγulmui:¦ degere-eče g’araγ-un bujar¦ [4r] ireküi-yi ariγulmui: do[ur-a-]¦                ača. luus-un bujar ireküi-yi¦ ariγulmui: jabsar-ača¦ albin-u bujar bolqu-yi¦ ariγulmui: jobkis-ača qaγan-¦                u γaljaγurqui tüidker-¦ yi ariγulmui: simnus-un selem-[e]¦ belbesün-i bujar-yi ariγulmui¦ tngri čidkür                üimeküi¦ bujar qaldaγsan-i ariγulmui:¦ quriyabasu ülü jokilduqu¦ qamuγ siltaγan nuγud: bujar-¦ tur ese                boluγsan alinču¦ ügei: bujar ügei jed[ker?]¦ […] bolqu: ted[e?] […]¦ [4v] [s]ang-iyar arilqu boltuγai:¦                [s]ayin buyan čoγ učiral¦ degedü amur boluγad:¦ sedkegsen nom-un čilan¦ bütüged: öljei qutuγ¦ orusin                nom-luγ-a  jokildun¦  tegüs-iyer:  burqan-u  sajin¦  delgerekü  boltuγai::  :¦  kemegsen  egüni  ču  badm-a¦                sambav-a baγsi jokiyaγsan¦ bolai:: :¦                 2.12.3.2. Msc. D 178/2: Incense Offering Purifying Impurity                Manuscript description: A calamus-written manuscript on Russian hand-made paper without visible                watermarks. Pothi format. 2 fols. Size: 16.9 × 6 cm. Fully professional monastic manuscript. Style of                         th                the late 18  century.                Palaeographic analysis: 1.C. b, g/k starting with a short stroke on the axis line. 2.A. 4.1.A. 4.2.Ac. 4.3.                mostly  bifurcated,  exceptionally  single  stroke  (in  tngri).  7.1.  č-shaped  medial  undistinguished  č/j.                8.2.E. 8.3.C. final -i, -u/ü. 8.3.B. final -r. 10.D. 11.B. supposedly clock-wise, occasionally alternating                with  11.A. 13.Bd1. 14.2.A. r-shaped first  stroke of final  -g.  15. crown-less form of initial l.  16.A.                without diacritics (only one dot over n in nom).                 Translation:                [1r] A Purifying Incense Offering                Those who wish to purify an impurity,                Light a variety of fragrant substances in a precious container, perform Going for Refuge and prepare                your mind, and say as follows through the protective deity:                In the precious container originating from [the syllable] hrīḥ                the cloud of incense offerings originating from [the syllable] hūṃ                                         891                The five pleasant desirables  consisting of [the syllable] ā                [the syllable] ōm filled the whole earth and the heavens.                Pronounce three times ōm ā hūṃ.                                                       892                Kye! Although devoid of all totality of being , the impurity emerged as if in a dream, [1v] I purify it.                                                                         894                                              893                I purify the three spheres of action  possessing inherent purity.                If  there  is  a  harm  to  the  body,  speech  or  mind  caused  by  eating  an  impure  food,  wearing  impure                                                                    895                clothes, so that the fate-god leaves, I request forbearance  for [my] faults of delusion by obscured                reason. [And] I am performing the purification [of such an impurity].                I  am  performing  the  purification  of  the  impurity  caused  [breaking]  vows  and  the  impurity  due  to                [hostile] mind.                I am performing the purificatory offering for those [affected by] the impurity [2r] of widows and the                impurity of brides .                                896                   890  Not clear. If the verb with the broken beginning represents the second part of the preceding word qataγu, e.g.                qataγujigsan,  then  the ergü  kinal  may be  understood  as eregüü  kinal (= sigülte) “[a strict] interrogation  /  [a                severe] torture [will come]”.                891  The five desirables which please the senses and offering substances signifying the five senses: toli, Tib. me                long, mirror, biwa, Tib. pi lpang, pipa lute, labai-yin usu, Tib. dung chu, conch, modun-u ür-e, Tib. shing ’bras,                fruits, torγan-u qubčasu, Tib. dar gos, silk cloth. БШСТТ II: 451.                892  Nom-un činar, Tib. chos dbyings, sphere of reality, ultimate sphere, field of all events and meanings.                893  γurban orčin, also γurban orčil, γurban mandal, Tib. ’khor gsum, the three spheres [of a an act]: action (üile),                agent (üiledügči), and object (üile-yin orun).                894  Ariluγsan činartu, Tib. dag pa can, possessing purity.                895  Küličil öčikü, Tib. bzod par gsol ba.                                                             265","897                I  am  performing  the  purificatory  offering  for those  [affected  by]  the  impurity  of  killing  and  the                                 898                impurity of leprosy .                I  am  performing  the  purificatory  offering  for  those  [affected  by]  the  impurity  of  corpses  and  the                impurity of objects used by the dead persons.                By this purificatory incense offering, I purified completely any impurity caused to the gods or humans                by the smell of burning or smouldering.                By this purificatory incense offering, I purified any impurity and filth without leaving the slightest                dust. [2v]                                                                                                         899                All obstacles will pass, long age and blessings will be established, the mighty of the three realms                will gather in the wish-fulfilling [way].                May all matters and wishes be fulfilled as anyone intends. May the good fortune occur and increase                the blessings.                [What concerns the  origin  of]  this  incense  offering [text  purifying] the  impurities,  the  noble  monk                (toyin) Wangdui received an order “We need something like that [a purificatory offering text]”, but                unable  to  provide  such  a  text  himself,  he  took  as  a  basis  the  incense  offering  text  written  by  the                Panchen Lama, and it was recorded by the mendicant noble monk named Wangdharma.                                                                         900                By its help, may the beings get rid of the double obscuration  and the blessings and the supreme                wisdom arise.                 Transcription:                [1r] bujar-un sang bolai:¦ bujar-i arilγaqui-yi küseg=¦čid ber: erdeni-yin saban¦ dotur-a eldeb küji tülijü¦                itegel yabuγuluγad sedkel¦ egüskejü idam burqan-iyar¦ eyin kemen ögüle: hri-eče¦ boluγsan: erdenis-ün                saban-¦ tur: qung-ača boluγsan:¦ sang-un takil egüle: ā-¦ ača küsel-ün: tabun erdem¦ büridün: ōm-iyar                γajar¦ ba: oγtarγui-yi dügür=¦gebei:: ōm mā qung 3-ta¦ k’ye nom-un činar bügüde:¦ ariluγsan bolbaču:                jegüden-¦ u yosuγar: bujar burtaγ¦ [1v] boluγsan: ariγulal ögülen:¦ sang-un γurban orčin-i:¦ ariluγsan                činartu:  ariγu=¦lal  üiledmü:  bujar  ide¦  ideged:  bujar  qubčad¦  emüsün:  bey-e  kelen  sedkel-¦  tü:                qarsilaγsan tulada:¦ jayaγan-u tngri: jayilan¦ salju oduγad: oyun¦ bilig mungq[a]ran: tögerig=¦sen gem-                                                                                                         901                üd-i: küličil-i¦ öčimü: ariγulan takimui:¦ tangγ[a]riγ-un bujar ba:¦ ösiyetü-yin bujar-bar:¦ bujardaγsan                tegüni:  ariγu=¦lan  takimui:  belbesün-ü¦  [2r]  bujar  ba:  beriyed-ün¦  <bujar>  ba:  bujardaγsan  tegüni:¦                ariγulan  takimu:  yarγaγčin-u¦  bujar  ba:  kürtüngge-tü-yin¦  bujar-bar:  bujardaγsan  tegüni:¦  ariγulan                takimu: ükeger-ün¦ bujar ba: üküdel-ün eDlel-¦ ber: bujardaγsan tegüni:¦ ariγulan takimu: busu¦ basa                kensigün: kirbusun-i¦ talbiju: tngri kümün¦ bükün-i: bujarlaγsan bügü=¦de: ülil ügei ubsang-un:¦ takil-                iyar arilbai: sang-un¦ takil egüber: qamuγ bujar¦ burtaγ-ud: toγusun-u¦ [2v] tedüi ču: ülil ügei¦ arilbai:                qarsi jedker¦ amurlin: nasun buyan delegeren:¦ γurban orun erke-tü:¦ sedkilčilen qurabai: yambar¦ kereg                küselüd: sedkelčilen¦ bütüged: buyan kisig nemekü-yin¦ öljei qutuγ orusi::¦ kemegsen bujar-un ubsang                egüni  tngri-¦  yin  toyin  wa[n]gdui  ber  ene  metü  nigen¦  keregtei  kemen  jarliγ-iyar  duraduγsan-¦  tur                qariγulju ülü bolqu-yin tulada¦ bančin erdeni-yin jokiyaγsan ubsang-iyar¦ γoul kijü: γuyirančin toyin                  896  Beriyed, Tib. mna’ ma tsho, brides, daughters-in-law. Supposedly an impurity brought by the new bride to the                household.                897  Yarγaγčin, supposedly the same meaning as yarγačin or irγačin, which can refer both to the “butcher” (Tib.                shan  pa) or  someone  who  slaughters  livestock  regularly, or to a “murderer, assassin”. Although the meat of                livestock represented the main source of food for the nomadic Mongols, in the Buddhist thinking it belonged to                the activities with negative consequences and, in some cases, ritual impurity, and therefore the slaughtering of an                animal was avoided by women as well as men who took the lowest upāsaka lay vows. Yarγaγčin here followed                by kürtengge “leprosy” is, however, a rather illogical couplet, but no medical meaning of the word yarγaγčin                contextual to the relatively clear kürtengge is not obvious. The word stems irγa- also means “to fight for one’s                case” and irγu- “(to feel) stinging in the eyes”.                898  Kürtengge, “scabies”, in kürtengge yara, Tib. mdze, “leprosy”.                899  γurban  orun,  Tib.  khams  gsum,  “three  realms”:  1)  amarmaγ-un  orun,  Tib.  ’dod  khams,  desire  realm,  2)                dürsütü-yin orun, Tib. gzugs khams, form realm, 3) dürsü ügei-yin orun, Tib. gzugs med khams. БШСТТ I: 283,                Tsepak Rigzin 1993: 24.                900  Qoyar tüidker, Tib. sgrib pa gnyis, double obscuration, double obstacles: 1) niswanis-un tüidker, Tib. nyon                sgrib,  medel-ün  tüidker,  delusive  obscuration  to  liberation,  2)  Tib.  shes  sgrib,  obstruction  to  omniscience.                БШСТТ II: 428, Tsepak Rigzin 1993: 61.                901  Stand. bujarduγsan.                                                             266","wangdharma¦  neretü  darui  bičibei:  egüber  ču  amitan-u¦  qoyar  tüidker  arilju  buyan  <belge>  bilig¦                egüskü boltuγai:: : :: ¦                 2.12.3.3. Msc. D 178/3: Blessing Monastic Garments                Manuscript  description:  A  calamus-written  manuscript  on  Russian-style  handmade paper  without                visible watermarks. Pothi format. 2 fols. Size: 17 × 6.5 cm. Fully professional monastic manuscript,                                           th                supposedly first part of the 19  century. Explanatory instructions and texts for recitation distinguished                by the size and ductus of script.                Palaeographic analysis: 1.A. in small-size explanatory passages. 1.B. in large size text for recitation.                2.A.  3.A.  4.3.  branch  shaped.  7.1.  č-shaped  medial  undistinguished  č/j.  8.2.F.  11.D.  and  11.C.                alternating.  13.Bi.  –  the most  significant,  alternating  with  13.Ad2.  14.1.F.  alternating  with  14.1.A.                16.C.  medium  frequency.  18.A.  in  small-size  explanatory  passages.  18.B.  in  large  size  text  for                recitation.                 Translation:                                  902                [1v] Rite of blessing  [monastic] garments.                                                    904                                    903                Put the religious robes  and accessories  [on the ground] and take off both shoes. Then, as concerns                the prostrations, if there is someone with senior religious vows, bow three times [to him]. Preparing to                bless the monastic robes, speak out with a concentrated mind the following.                Both of you stand up and both of you hold with both hands the thing you want to be blessed and think                that  you are  blessing it  [with the following  words]: “Preceptor, be  pleased to listen to me!” If the                preceptor is absent, say next to the object of worship: “Buddhas, be pleased to listen to me! My name                is ….” Further say: “I made the religious robes. I am blessing these things convenient to be properly                used, so that they become religious garments.” Repeat it three times. “If there is such a way, it will be                good.”                                                                                                         906                                                                              905                Therefore, when you are blessing the upper robe, the lower garment , the undergarment petticoat                                                                               909                                                  908                                                                                                910                and sleeveless upper garment , scarf  and sweat-absorbing garment , the face shawl  and other                                           907                shawl, blanket against heat, water strainer and mat, take the clothes and other necessities and place                them on your right palm, cover them with your left palm, stand up and say: “Noble monk, be pleased                to listen to me!” If you are next to an object of worship: “Buddhas, be pleased to listen to me!” Further                say: “I, named …, present these things suitable to become religious robes, in order to be blessed as                monk’s garments.” Repeat it three times. “If there is such a way, it will be good.” Then fold the cloths                face out and let them to be blessed.                 Transcription:                [1v] qubčad adislaqui jang yabudal kiged                čog’a terigüten inü: orun sitügen                 902  Adislaqu, also adistidlaqu, Tib. brlab pa, byin gyis brlab pa, “to bless, to empower, to consecrate”.                903  Čog’a can refer to Tib. cho ga “rite, method”, but also to Tib. chos gos “religious robes”, which is likely to be                the case here.                904  Orun sitügen, Tib. gzhi rten “substance”, meaning further requisites indispensable for a monk.                905  Tangšim, Tib. mthang sham, “lower garment, skirt”                906  Šamtabs, Tib. sham thabs, a monk’s lower garment.                907  Samtabs-un orkimji, Tib. ’gan sbyar, sleeveless upper garment (THL/IW); scarf usually red consisting of a                wide  and  long  piece  of  cloth  which  lamas  wrap  around  the  body,  throwing  the  end  over  the  left  shoulder                (Sumatiratna 2018: No. 6688)                908  Kölüsün-ü  orkimji,  refers  to  Tib.  rngul  gzan,  (according  to  Sumatiratna  2018:  No.  9117  coordinated  with                Mong. orkimji, and explained nom-tu debel-dür kölüsün-i ülü qaldaγaqu kölüsübči, “scarf, inner upper garment                for  absorbing  sweat,  inner  upper  garment  for  absorbing  sweet”).  Inner  upper  garment  for  absorbing  sweat                (THL/IW).                909  Mentioned twice. The second one supposedly refers to orkimji-yin jigiireg, orkimji-yin orkimji, Tib. rngul                gzan gyi thebs, rngul gzan gyi gzan, scarf bandage, upper garment for absorbing sweat (Sumatiratna 2018: No.                9118). Upper garment for absorbing sweat (THL/IW).                910  Niγur-un  orkimji,  supposedly  Tib.  rdul  gzan,  (in  Sumatiratna  2018:  No.  33302  co-ordinated  with  Mong.                orkimji), monastic shawl, blouse, travelling cloak against dust.                                                             267","terigüten-e: qoyaγula γutul-iyan tayilaju                orun-a mörgügdeküi jokistu: aqamad                sanwar-tu terigüten bögesü: γurban-ta                mörgüged: k’arš-a adislaqui terigüten-dür                sedkel-i qatangγ[a]dqan öčimüi kemen öčejü                bürün: qoyaγula bosuγad ali adislaqui                yaγum-a-i qoyaγula-bar qoyar γar-iyar                bariju: k’arša terigüten-i adislamui kemen                sedkeged: ubadini terigüten                ayiladun soyurq-a:: ubadini baγsi                ügei bögesü: šitügen-ü dergede-eče:                burqan nuγud ayiladun soyurq-a::                bi eyimü neretü kemegdeküi-yin nomtu                qubčid-i kigsen bölüge:                edlejü bolquy-a jokistu egüni:                [2r] nomtu debel karš-a bolγan adisla=                mui: kemen γurban-ta ögüle: arγ-a                mön buyu: sayin kemen ögülen:                tegünčilen degedü debel kiged: tangšim                ba: šamtabs kiged sma[n]tabs-un orkimji                ba: kölüsün-ü orkimji kiged. kölüsün-ü                orkimji ba: niγur-un orkimji kiged                ögere orkimji ba: qalaγun-u bürikügül                            911                kiged: üsün-ü  tosuγul ba: debesker                terigüten-ü adis-i γarγaqui čaγtur:                k’arš-a debel keregten-i bariγad γarun                alγan-dur talbiγad: jegün γar-iyar                degere-eče daruju bosuγad: toyin                ayiladun soyurq-a: sitügen-ü dergede                bögesü: burqan nuγud ayiladun                soyurq-a: bi eyimü neretü-yin nom-                tu debel-i bolγan üiledügsen-                [2v] tür: bolqui jokis-tu                egüni: k’arš-a debel nomtu                debel bolγan adislaγsan-                ača: teyimü-yin tula                terigüten-i jiči γarγasuγai                kemen γurban-ta ögüle: arγ-a                mön buyu: sayin kemen ögüleged:                γarγaqui čaγ-dur qubčid-i                γadaγsi ebekeged adis-i                γarγaγdaqui:: : ::                                 911  Probably instead of usun-u.                                                             268","2.13. Repaying the Kindness of Parents                 The prayer of repaying kindness of parents is widely represented across collections of the Mongolian                manuscripts  (e.g.,  Сазыкин  1996:  110–111,  Dumdadu  ulus-un  γarčaγ  1999:  235–236,  Билгүүдэй,                Отгонбаатар  \&  Цендина 2018:  281–283,  МУҮНС 2020  I:  285 etc.).  The majority  of manuscript                versions refer to the Fifth Dalai Lama Ngawang Lobsang Gyatso (ngag dbang blo bzang rgya mtsho,                1617–1682) including the versions edited below, but similar prayers by later authors are also known                (e.g., by Günten Gegeen Gonchigdambiidonme / gung thang dkon mchog bstan pa’i sgron me, 1762–                      912                1823).                      The “repaying the kindness of one’s parents” (Tib. pha ma la drin lan 'jal ba) is considered one                of the most important practices in the Tibetan Buddhism, included in The Sixteen Rules for Public                Conduct (Tib. mi chos gtsang ma bcu drug) allegedly issued by Songtsen Gampo (Zahiruddin 2008:                                                                                   th                15). Alice Sárközi (2002) edited one early manuscript (supposedly the 17  century) of the identical                text preserved in the Oriental Collection of the Library of the Hungarian Academy of Sciences (Mong.                99) and introduced her edition by a poetic presentation of the role of filial piety and children's respect                for their parents as manifested in the Mongolian folklore. Sárközi considered the text to be a manual                used at funerals or during the rituals of the mourning period.                 Description of manuscripts:                A: Msc. D 172: A brush-written manuscript on Russian machine-made paper from the Sumkin factory                (repeated  occurrence  of  the  stamp  “Фабрики  наслѣдников  Сумкина  №  8.”).  Semi-professional                administrative scribe. Pothi format, 7 fols. Size: 22.4 × 9.1 cm.                                                         th                The palaeography corresponds to the early 20  century. 6. initial s- with a vertical beak created when                the brush contacts the paper. 7.2. hooked j-shaped stroke occasionally used for z (buzar instead of                stand. bujar, qalamzilan instead of qalamjilan). 8.2.H. significantly prolonged coronet and flattened                depth  of  the  numu-stroke.  10–11.  Frequent  phonetic  use  of  initial  Manchu-style  ḍ.  13.Bh.  16.C.                diacritical dots used almost regularly over γ before vowel and in syllable-ending cases. Š with double-                dot diacritics even in the syllable ši-.                B:  Msc.  B  65/13:  A  brush-written  manuscript  on  Russian  machine-made  paper  without  a  visible                watermark. Pothi format. 6 fols. Size: 22 × 8.9 cm. Highly professional brush-written manuscript by                an administrative scribe. Mostly without especially distinctive features. 13.Cg. 15. a special form of                final l with sharp end turned to the right.                C: Msc. B 61/2: Russian machine-made paper of the early period (probably 1840–1850s) with a stamp                without  visible  inscription.  Pothi  format.  22.3  ×  8.7  cm,  6  fols.  Calamus-written  manuscript  by  a                moderately experienced  non-administrative  scribe.  Palaeographic features  correspond  to  the  second                             th                half  of  the  19   century.  4.3.  crossed  strokes  ended  by  a  hook  turning  upwards.  7.1.  distinguished                medial č/j. 11.B. counter-clockwise. 13.Ba. 15. hook-terminated initial and medial m. 16.C. syllable                opening and syllable ending γ usually with double-dot diacritics. Frequent omissions of vowels a/e.                 Synoptical transcription and translation:                A:¦ [1r] tabuduγar¦ Dalai¦ blam-a-yin¦ eke-yin ači¦ qariγuluγsan¦ neretü¦ sudur¦ orušibai::¦                B: [1r] eke-yin¦ ači-yi¦ qariγulqu¦ sudur¦ orusiγulbai¦ [1v]                C: [1r] aba¦ iji-¦ yin ači-yi¦ qariγulqu¦ neretü¦ sudur¦ orusiba¦ [1v]                A: Sutra called repaying the kindness of the mother [composed by] the Fifth Dalai Lama.                B: Sutra called repaying the kindness of the mother.                C: Sutra called repaying the kindness of the father and mother.                 A: [1v] oṃ sayin amuγulang boltuγai.¦ oṃ ma ni bad me hūṃ:: 3-ta.¦                B:  oṃ  mani  baD  me  hūṃ  oṃ  mani¦  baD  me  hūṃ  oṃ  mani  baD  me  hūṃ¦  qoyaduγar  ilaγuγsan                tabuduγar dalai¦ blam-a eke-yin ači qariγuluγsan¦ jalbaral-un sudur orušiγulbai.¦ oṃ mani baD me hūṃ                γurbanta¦ kičiyen ungsiqu anu.                A: May the good peace arise! Oṃ maṇi padme hūṃ.                  912  Билгүүдэй, Отгонбаатар \& Цендина 2018: 281, 442 (242) Ш3-179 (МН-1137).                                                             269","B: Oṃ maṇi padme hūṃ. Oṃ maṇi padme hūṃ. Oṃ maṇi padme hūṃ. Here I have placed the Sutra of                request to repay maternal kindness [composed by] the Second Victorious, the Fifth Dalai Lama.                 A: abural-un degedü γurban¦ erdeni-dur alγasal ügei¦ süsüg-iyer jalbariju¦ bisiren mörgümüi.¦ blam-a                minü. oṃ ma ni bad¦ me hūṃ::                B: abural degedü¦ γurban erdeni-tür alγasal ügei süjüg-¦ yier bisiren jalbaramui. blam-a minü¦ oṃ mani                baD me hūṃ 3                C: oṃ mā ṇi pad mī hūṃ¦ γurban-ta daki abural degedü¦ γurban erdeni-dür alγasal ügei¦ süsüg-yier                itegen jalbar[i]mui¦ blam-a minü oṃ mā ṇi pad mī¦ hūṃ                A:  I  bow  with  reverence  to  the  refuge  of  the  protector,  the  supreme  three  jewels  with  incessant                devotion, my lama. Oṃ maṇi padme hūṃ.                B:  I  pray  with  reverence  to  the  refuge  of  the  protector,  the  supreme  three  jewels  with  incessant                devotion, my lama. Oṃ maṇi padme hūṃ 3 [times].                C: Repeat three times: oṃ maṇi padme hūṃ. I pray to the refuge of the protector, the supreme three                jewels with incessant devotion, my lama. Oṃ maṇi padme hūṃ                 A: ačitu¦ ejii minü. oṃ. ariγun¦ čaγan kebeli-ḍegen arban¦ sara tegejü aqui bükü¦ beyeben sulartal-a                yabuju¦ arai yadaju nirayilaγsan¦ ačitu ejii minü oṃ::¦                B: ačitu¦ iji minü ariγun čaγan kebele-¦ tegen arban sara ergüjü aqui¦ büküi beyeben sinalun yabuju¦                arai yadaju nirayilaγsan ačitu¦ iji minü oṃ mani baD me hūṃ¦ [2r]                C: ačitu iji inü ariγun¦ čaγan kebeleng-tegen arban sara¦ ergüjü aq-a büküi beyeben sinalan¦ jobuju ariy-                a yirtenčü nirayilaγsan¦ ačitu iji minü oṃ mā ṇi¦ pad mi hūṃ                A: My kind-hearted mother, oṃ [maṇi padme hūṃ]. carried me in her holy pure womb for ten months,                she weakened all over her body before barely giving birth. Oṃ maṇi padme hūṃ.                B: My kind-hearted mother carried me in her holy pure womb for ten months, she suffered from pain                all over her body before barely giving birth. Oṃ maṇi padme hūṃ.                C: My kind-hearted mother carried me in her holy pure womb for ten months, she suffered from pain                all over her body before giving birth to the universe. Oṃ maṇi padme hūṃ.                 A:  amitai  ami  ügei  kebtegsen¦  [2r]  bey-e-yi  minü  arban  quruγu-¦  bar-iyan  qašin  abču¦  anggir  šar-a                        913                aγuriγan -¦ iyan sim[e]gülügsen ačitu¦ ejii minü oṃ::                C: amitai ami ügei¦ kebtegsen biy-e minü arban quruγu-¦ bar-yian qasin abču anggir šara¦ aγuraγ-yian                sim[e]gülügsen ačitu¦ iji minü                A+C: She protected my limp body with her ten fingers, letting me suckle her yellow first milk, my                kind-hearted mother. Oṃ [maṇi padme hūṃ]                 A:  čongginaqui¦  ḍaγun-i  minü  čiginaγalzan¦  simegülejü.  čoγlan  bitegüljü¦  čoγurai  gedesü-yi  minü¦                         914                čubuγu-tu  siribusu-yier¦ boγuju küisü bolγaγsan¦ küsel-yi qangγaγči ačitu¦ ejii minü oṃ::                B:  čongginaqui daγu  yi  mini  čiγnaγaljan¦ sonusuγad čuqula  ölügei-tür¦  bömbürülün čoγlaju  čourqai                gedesü-¦ yi minü čibaγ-a siramusun-yiar¦ boγuju küisü bolγaγsan küsel-i¦ qangγaγči ačitu iji minü oṃ                mani¦ baD me hūṃ 3                C: čongginaqui daγu-yi minü¦ činaγalčan sim[e]güljü čokilγatai¦ büübei-dür bömber[e]gülün čоγluju¦                čoγurqai gedesüi minü čabur¦ sirmusun-iyar boγuju küisün¦ [2r] bolγaγsan küsel-yi qangγaγči¦ iji minü                oṃ mā ṇi pad mī¦ hūṃ                A: As soon as she heard my scream, she breastfed me, covered me under a lively [sound of lullaby?].                She tied my perforated belly with a sinew  as a string and turned it into a navel, my wish-fulfilling                                                      915                mother. Oṃ maṇi padme hūṃ.                  913  Instead of aγuraγ.                914  However,  originally  written  two  dots  over  γ  in  čubuγu-tu  have  been  erased.  Therefore  the  verbal  form                čubuqu-tu is also possible.                915  Sirmusun (also written sirbusun), lit. “sinew”. The attribution of the word sirmusun, rendered variously in                each of the versions, seems to have been unclear even to the copyists of the manuscript versions: A: čubuγu-tu or                čobuγu-tu, B: čibaγ-a, C: čabur. According to Č. Damdinsürüng (1959: 575) čibq-a “cord, string” (usually used                for a “marking-out cord”, see also čibqadasu “string”.                                                             270","B: A: As soon as she heard my scream, she [put me] in a narrow cradle, caressed me and soothed me                [lively singing a lullaby]. She tied my perforated belly with a sinew as a string and turned it into a                navel, my wish-fulfilling mother. Oṃ maṇi padme hūṃ.                C: As soon as she heard my scream, she breastfed me and lulled me with a rhythmic lullaby. She tied                my perforated belly with a sinew as a string and turned it into a navel, my wish-fulfilling mother. Oṃ                maṇi padme hūṃ.                 A: qangginaqui¦ ḍaγun-i minü čiγnaγalzan¦ simegülügsen ačitu ejii¦ minü oṃ.                B: qongginaqui daγu¦ γarqui-tur minü qurdulan simigüljü¦                C: qongqu-yin daγun γarqui-¦ dur minü qurdalan sim[e]gülügsen iji¦ minü                A, B, C: As soon as she heard the sound of a bell, she quickly breastfed me, my mother. [Only A:] Oṃ                maṇi padme hūṃ.                                916                A: umiralduγsan ¦ [2v] širabusu-yi minü teniilegegsen¦ ačitu ejei minü oṃ.¦                B: qumiγdaγsan sirmusu-yi minü teneyilgen ¦                C: qomutalaγsan sirümüsen minü¦ delgegsen                A: qumiralduγsan čiki-yi¦ minü delgegsen ačitu ejii minü¦ oṃ::                B: qumiraγsan čiki-yi minü delgegsen¦ ačitu iji minü oṃ + 3                              917                C: γomurkigsen  čiki minü¦ delgegsen ačitu iji minü.¦ oṃ mā ṇi pad mi hūṃ ¦                A:  My  kind-hearted  mother,  who  relaxed  my  lacerated  [=crumpled]  sinews,  who  straightened  my                curled ears. Oṃ [maṇi padme hūṃ].                B: My kind-hearted mother, who relaxed my constricted sinews, who straightened my rolled ears. Oṃ                [maṇi padme hūṃ] 3 [times].                                                                                 918                C: My kind-hearted mother, who relaxed my sinews tightly bound in felt,  who straightened my itchy                ears. Oṃ maṇi padme hūṃ.                 A:  čouraqai  julai-yi¦  minü ilbiju  yasu  bolγaγsan¦  suγu čabi-yi  minü  orqui-du¦  minü  süü-yien  saγaju                köben¦ čaγan arisu bolγaγsan¦ udabala čečeg metü učarquy-a¦ bereke čiquγ ačitu eji¦ minü oṃ.                B: čourqai¦ julai-yi minü ilbejü yasun bolγaγsan¦ učarquy-a berke čoγtu ačitu iji¦ minü oṃ + 3                C: čoγurqai julai-yi minü ilbejü¦ yasun bolγaγsan suγu čabi-yi¦ minü orqui-dur minü süü-yi[e]n¦ saγaju                arisun bolγaγsan¦ čuqaγ učarquy-a berke ačitu¦ iji minü oṃ mā ṇi pad mī¦ hūṃ                A: My kind-hearted mother, difficult to encounter [again],                who smoothed the top of my head until it ossified ,                                                            919                                              920                who turned my thin [infant] skin  into [adult] cotton-white skin by breastfeeding, my kind-hearted                utpala flower-like mother. Oṃ [maṇi padme hūṃ].                B: My kind-hearted mother, difficult to encounter [again],                who smoothed the top of my head until it ossified. Oṃ [maṇi padme hūṃ] 3 [times].                C: My kind-hearted mother, difficult to encounter [again],                Who smoothed the top of my head until it ossified,                who turned my thin [infant] skin into [adult] skin by breastfeeding, my kind-hearted utpala flower-like                mother. Oṃ maṇi padme hūṃ.                 A: [The corresponding text of A version is placed further below (fol. 5v-6r), illogically in the middle of                sentences describing the mother-son relationship in his adolescence and adulthood, obviously caused                by the incorrect page order in the default manuscript used by the scribe.]                   916  Stand. umaralduγsan.                917  Supposedly γomurqaqu “(to be) huffy, irritated, resentful, itchy”.                918  Unclear if the word should be read qomutalaγsan (an uncertain but supposedly verbal form derived from qom                “piece of felt placed under the pack on a camel” (Lessing 1960: 960), used as a metaphor for the traditional                Mongolian cradle, in which the child is firmly bound in felt like the humps of a loaded camel), or γomudalaγsan                (instead of stand. γomudallaγsan) “annoyed” (dissatisfied sinews).                919  Refers to the fibrous and moveable character of connections between the bony elements of the human skull at                birth, before gradually fusing together into solid cranial (parietal) bone.                920  A thin skin of new-born babies, later found only in the armpit (suγu) or the groin (čabi) areas.                                                             271","B:  köküge sibau¦ [2v]  metü  qongginaqui-tur minü  köküdenen¦  abču  simegülügsen  kelkegsen  čaγan¦                subud metü γučin qoyar sidü-yi¦ minü uraγuluγsan ačitu iji minü¦ oṃ + 3                C: köküge sibaγun metü¦ qongkinaqui-dur minü kökündaγan¦ abču sim[e]gülügsen iji minü¦ kelkigsen                                                          921                čaγan subud metü¦ γučin <dörben> čaγan sudui  minü¦ [2v] oruγuluγsan iji minü ¦                B: As soon as she heard my cuckoo-like voice, she pressed me to my breast and breastfed me, my                mother. My mother, who let  grow my thirty-two teeth stringed  together. Oṃ  [maṇi padme hūṃ] 3                [times].                C: As soon as she heard my cuckoo-like voice, she pressed me to my breast and breastfed me, my                mother. My mother, who gave me thirty-two teeth stringed together                 B: körüsün ügei ulaγan¦ miqan-tur minü süü-yien ilbejü¦ köbung čaγan arisun urγuγuluγsan¦ udam bar-                a-yin čečeg metü ačitu¦ iji minü oṃ + 3                                                                             922                C:  körüsün  ügei  ulaγan  maqan-¦  dur  minü  süü-yi[e]n  ilbejü  köben ¦  čaγan  arisun  oruγulγuluγsan¦                udbala čečig metü ačitu¦ iji minü oṃ mā ṇi pad mī¦ hūṃ                B: My kind-hearted mother resembling the uḍumbara flower, who smoothed my red [infant] skin by                milk letting it grow into the cotton-like white [adult] skin. Oṃ [maṇi padme hūṃ] 3 [times].                C: My kind-hearted mother resembling the utpala flower, who smoothed my red [infant] skin by milk                turning it into the cotton-like white [adult] skin. Oṃ maṇi padme hūṃ.                                                                    923                A:  kürel  qongq-a¦  metü  qongginaqui-du  minü¦  qolburin  amuraγlaju  irijü¦  simegülügsen  ačitu  ejei                minü¦ [3r] oṃ.                B: kürel qongqun-¦ u daγu metü qongginaqui-tur minü kölberen¦ ulbaran irijü simügülün kökekü.                C: kürül qongqu-yin¦ daγun metü qongginaqui-dur¦ minü kölberin irejü sim[e]gülügsen¦ iji inü                A, B, C: As soon as she heard my moaning like the sound of a bronze bell, she came vigilantly (lit.                rushed to be around) (A: + caressed me) and fed me, my mother. Oṃ [maṇi padme hūṃ] (B:  + 3                [times]).                 A: köke usun nidün-dü¦ minü kökeniken süü-yi saγaju¦ čečegei-tü qara nidü bolγaγsan¦  udabala-yin                čečeg metü¦ učarquy-a berke ačitu¦ ejii minü oṃ.                B: köke¦ usun metü nidün-tür minü süü-yien¦ saγaju čečegi-tü qar-a nidü¦ bolγaγsan ačitu iji minü oṃ +                3¦ [3r]                C: köke usun metü nidütei¦ minü süü-yi[e]n saγaju čečegetü¦ qara nidü bolγaγsan qayir[a]tu¦ iji minü                A: My kind-hearted mother, difficult to encounter [again], resembling the utpala flower, who fed me                by milk and turned my blue [infant] eyes into black [adult] eyes. Oṃ [maṇi padme hūṃ].                B: My kind-hearted mother, who fed me by milk and turned my blue [infant] eyes into black [adult]                eyes. Oṃ [maṇi padme hūṃ] 3 [times].                C: My beloved mother, who fed me by milk and turned my blue [infant] eyes into black [adult] eyes.                 A: küitün¦ salkin-dur eligdeküi-dü minü¦ eligen-ḍegen abču ḍulaγan¦ bolγaγsan ačitu ejii minü oṃ.¦                B:  küiten  salkin-tur  elegdeküi-tür¦  minü  eligen-tegen  abču  dulaγan¦  bolγaγsan  odbal  čečeg  metü                učarquy-a¦ berke ačitu iji minü oṃ + 3 ¦                C:  künde  salkin-dur  ilegegde=¦küi  minü  elgen-tegen  abču¦  dulaγan  bolγaγsan  udbala  čečeg¦  metü                učirquy-a berke ačitu¦ iji minü oṃ mā ṇi pad mī¦ [3r] hūṃ                A:  When  I  was  blown  by  the  harsh  wind,  she  pulled  me  close  and  warmed  me,  my  kind-hearted                mother. Oṃ [maṇi padme hūṃ].                B: When I was blown by the harsh wind, she pulled me close and warmed me, my kind-hearted utpala                flower-like mother, difficult to encounter [again]. Oṃ [maṇi padme hūṃ] 3 [times].                C: When I was blown by the harsh wind, she pulled me close and warmed me, my kind-hearted utpala                flower-like mother, difficult to encounter [again]. Oṃ maṇi padme hūṃ.                 A: begerejü kebtegsen biy-e-yi minü¦ bayital ügei yaγaraju irijü¦ simegülügsen ačitu ejii minü¦ oṃ.                 921  Stand. sidü-yi.                922  Stand. köbüng.                923  Stand. qolburaqu “to slip off (to one side)”, but obviously not fitting into the context here.                                                             272","B: barkirču kebteküi-tür minü bayitala¦ ügei irijü simigüljü                C: barkirču kebteküi-¦ dür minü bayital ügei irejü¦ sim[e]gülügsen iji minü                A: When I lay screaming, she came and fed me without delay, my kind-hearted mother. Oṃ [maṇi                padme hūṃ].                B: When I lay screaming, she came and fed me without delay, …                C: When I lay screaming, she came and fed me without delay, my mother.                 A: balai kelegei biy-e-yi minü¦ kele oruγuluγsan ačitu¦ ejii minü oṃ::                B: balai kele ügei¦ biy-e-yi minü kelen-dü oruγuluγsan¦ ačitu iji minü oṃ + 3                C: balqai kele¦ ügei biy-e minü kelen-dür oruγu=¦luγsan iji minü                A, B, C: My mother, who taught me, dumb and silly, to speak. (B: + Oṃ [maṇi padme hūṃ] 3 [times].)                 A: baγasun¦ [3v] sigesün-ḍegen qoličalduγsan¦ biy-e-yi minü čeberlegsen ačitu¦ ejii minü oṃ::                B: baγasun¦ sigesün qoyar-du qoliγsan biy-e-yi¦ minü čeberlen arčiju                C: baγasun sigesün-¦ dür-yi[e]n qoliγsan biy-e minü¦ čeberlen arčiγsan iji minü¦                A, B, C: My mother, who cleaned and wiped my body befouled with excrements. (A: + Oṃ [maṇi                padme hūṃ])                 A: balčir nilq-a¦ biy-e-yi minü tabun maqabud-un¦ küčün tegüskegülügsen¦ badm-a lingqv-a-yin čečeg¦                metü ačitu ejii minü oṃ mā¦ ṇī bad mī hūṃ::¦                B: balčir nilq-a¦ biy-e-yi minü dörben maqabud-un¦ küčün tegüskegsen badm-a lingqv-a-¦ yin čečeg                metü ačitu iji minü¦ oṃ + 3                C: balčir nilq-a biy-e minü tabun¦ maqabud-un küčün tegüsügsen¦ badm lingqv-a-yin čečeg metü¦ ačitu                iji minü oṃ mā ṇi¦ pad mī hūṃ                A, B, C: My kind-hearted lotus-flower-like mother, who accomplished my tender infant body with the                power of five (B: four) agents. Oṃ maṇi padme hūṃ.                 A: qongγur γalaγuu metü¦ qongginaqui-du minü qulbuljan¦ amuraγlaju simegülügsen ačitu¦ ejii minü                oṃ::                B: qung γalaγu metü¦ čongginaqui-tur minü maqaraju irijü¦ [3v] simegülügsen ačitu iji minü oṃ¦ + 3                C: qung γalaγun¦ metü qongginaqui-dur minü¦ qulbaljan maγurju ir[e]jü sim[e]gü=¦lügsen iji minü                A. As soon as I screamed like a swan goose, my mother came with remorse, lovingly caressed me and                fed me. Oṃ [maṇi padme hūṃ].                B: As soon as I screamed like a swan goose, my mother came with remorse and promptly and fed me.                Oṃ [maṇi padme hūṃ] 3 [times].                                                                                                  924                C: As soon as I screamed like a swan goose, my mother came with remorse and solicitude  and fed                me.                 A: qamar¦ ama-iyan bitegürčü kebtegsen¦ biy-e-yi minü amabar-iyan¦ soruju amisqaγuluγsan¦ [4r] ačitu                ejii minü oṃ::¦                B: qamar-yian bitegüürčü kebteküi-tür¦ minü amabar-yian soruju amisqul¦ abqaγuluγsan amaraγ ačitu                iji¦ minü oṃ + 3                C: qamar-yin minü¦ bitegürijü kebteküi-dür minü¦ aman-bar-yi[a]n soruju amisqal¦ baγuluγsan amuraγ                iji minü¦ [3v]                A: As I lay with my nose and mouth stuffed, she sucked it out with her mouth and helped me take a                breath, my kind-hearted mother. Oṃ [maṇi padme hūṃ].                B: As I lay with my nose stuffed, she sucked it out with her mouth and released my breathing, my                beloved kind-hearted mother. Oṃ [maṇi padme hūṃ] 3 [times].                C: As I lay with my nose stuffed, she sucked it out with her mouth and released my breathing, my                beloved mother.                                                                               925                A: aračiγsan toli metü udal¦ ügei ḍaγaγulaju ösken¦ tengčir[e]gülüγsan  [!] ačitu ejii¦ minü oṃ::                 924  Maγurqu “to faint, to be in a swoon”, but dialectically also “to think of a beloved one (until the mind darkens                with fatigue)”. However here obviously a misinterpretation instead of maqaraqu or amuraγlaqu.                                                             273","B: arčiγsan toli¦ metü uyidal ügei adaγulju ösken¦ tenčegüljü                              926                C: arčiγsan tolai  metü uyidul¦ ügei adaγulju ügegen tengči=¦gülüγsan iji minü                A: My mother, who watched me without delay like a scooped mirror, and [in this way] she raised me                till my adulthood. Oṃ [maṇi padme hūṃ].                B: My mother, who watched over me tirelessly like a scooped mirror and raised me till my adulthood.                Oṃ [maṇi padme hūṃ] 3 [times].                C: My mother, who watched me tirelessly like a scooped mirror and raised me with balanced words.                 A: buzar tüidker¦ qoyar-yi burqan tngri-tu¦ jalbariju saγuγsan abural-un¦ orun-u eke Daginis minü¦ oṃ::                B: bujar todqur qoyar-i¦ burqan tngri qoyar-du jalbarču¦ saγuγsan eke daginisun iji minü¦ oṃ + 3                C:  bujar  todqar¦  qoyar-dur  burqan  tengri-dür¦  jalbar[i]ju  saγuγsan  abural-un¦  asuruγči  eke  daginas                minü¦ minü oṃ mā ṇi padi mi hūṃ ¦                A:  My  mother  ḍākinī,  who  prayed  to  the  buddhas  and  tngri-gods  to  [remove  every]  impurity  and                obstacles. Oṃ [maṇi padme hūṃ].                B:  My  mother  ḍākinī,  who  prayed  to  the  buddhas  and  tngri-gods  to  [remove  every]  impurity  and                obstacles. Oṃ [maṇi padme hūṃ] 3 [times].                C: My saviour and caregiver, my mother ḍākinī, who prayed to the buddhas and tngri-gods to [remove                every] impurity and hindrance.                 A: toluγai terigün¦ čegeji bey-e-ḍegen deyilegdejü¦ gederegü törüge unaqui-du¦ minü dügürüng saγudal                jasaju¦ töbsin saγulγaγsan ačitu¦ ejii minü oṃ::                B: teregüben čegejin-tür-¦ yien deyildüjü gedürgü teregülge¦ unuqui-tur minü dügüreng saγudal¦ jasaju                töbsin saγulγaγsan ačitu¦ iji minü oṃ + 3                C: tergünben [!] čegeje-tegen deyil=¦dejü gedergei türügülen unuqui-¦ dur minü degürin saγudal jasaju¦                töbsin saγudal-dur saγulγaγsan¦ iji minü                A, B, C: As my chest withdrew my head and I started falling back and forth, she took me in her arms                and seated me in a comfortable seat, my mother. (B: + Oṃ [maṇi padme hūṃ] 3 [times].)                                                                                                927                A: qurdun¦ bosaqu gejü öngdeyikü-dü minü¦ öber-deger-ben bosγaju¦ čoγčar[a]γuluγsan  čoγtu eke¦                [4v] Daginis ačitu ejii minü¦ oṃ::                B:  qurdun  bosuy-a¦  gejü  öngdeljeküi-tür  minü  öber  degereben¦  [4r]  abču  bosqan  čoyičurγuluγsan¦                čoγtay-a ačitu iji minü oṃ¦ + 3                C: qurdun-a bosuquy-a¦ gejü öndeljiküi-dür minü öber-¦ degerben bosqaju čoyičuraγsan¦ čoγtai iji minü                oṃ mā ṇi¦ pad mi hūṃ                A, B, C: As I arose quickly and wanted to stand up, she let me stand on her lap, my splendid mother.                (B: + Oṃ [maṇi padme hūṃ] 3 [times].)                 A: qola γajar yabuqu¦ gejü qoyar ebüdüg-iyer¦ mölküjü yabuqui-du minü¦ qoyar čarabaγun-ača minü¦                ködüljü alqaγulun yabuγsan¦ ačitu ejii minü oṃ::¦                B: qola γajar yabusu gejü¦ qoyar ebüdüg-yier möküküi-tür¦ minü ebdenen irijü qoyar čarbaγun-¦ ača                minü ergün ködülejü alqaγulun¦ yabuγuluγsan ačitu iji minü oṃ¦ + 3                                                                                                    928                C: qola γajar-a yabu=¦basu gejü qoyar ebüdeg-ber-yi[e]n¦ [4r] mölkeküi-dür minü enggenen ¦ irejü                qoyar čarbaγun-ača¦ minü ergün ködeljü alqaγulan¦ irejü                A, B, C: Even as she walked far, as soon as I began to crawl on my knees, she came to me, lifted me                by the fingers, and guided my first steps. (B: + Oṃ [maṇi padme hūṃ] 3 [times].)                   925  In  the  contextual  meaning  “to  make  equal”,  i.e.  “to  bring  to  adulthood”  the  right  form  is  tengčegüügsen.                Tenčiregülkü means on the contrary “to cause unbearable suffering to someone”, which is not intended here.                926  Stand. toli.                927   All  three  versions  have  somewhat  incompatible  word  forms:  čoγčar[a]γuluγsan,  čoyičurγuluγsan,                čoyičuraγsan.  (the  closest  standard  form  čoyičuraqu  means  “to  acquire  misshapen  form”).  Č.  Damdinsürüng                mentions a more understandable version: ebür deger-e-ben bosqaju joγsuγalγaγsan (1959: 576) “she let me stand                on her lap”.                928  Stand. engnen.                                                             274","A:  segültei  malaγai  emüskejü¦  surtu  büsü  büselgejü  sökei¦  γutul  emüskegsen  enerigči  eke¦  Daginis                ačitu ejii minü¦ oṃ mā::                B:  süldün  malaγai-yi  minü  emüskejü.¦  sürütü  büse-yi  minü  büselgejü¦  sögeküi  γutul-i  minü                emüskegsen¦ enerigči eke daginisun iji minü¦ oṃ + 3                C:  sülde malaγai-yi  minü¦  emüskejü  sürtü  busui  minü¦  büsülen  sögükei  γutul-yi  minü¦  emüskegsen                eneregči iji daginas¦ minü oṃ mā ṇi padi mi hūṃ ¦                A: She put on my hat with a tail, tied me a leather belt, helped me to put on my  baby shoes, the                merciful mother ḍākinī, my benevolent mother. Oṃ maṇi padme hūṃ.                B+C: She put on my hat [symbolizing] protective genius, tied me a belt [symbolizing] the splendour,                helped me to put on my baby shoes, my merciful mother ḍākinī. Oṃ maṇi padme hūṃ. (B: + 3 [times])                 A: γal nurum qoyar-yi¦ medel ügei kürküdü minü¦ šigüregülen abuγsan ačitu¦ ejii minü oṃ::                B: γal nurum qoyar-i medel¦ ügei kürküi-tür minü qangginaju irijü¦ abuγsan ačitu iji minü oṃ + 3¦                C: γal nuruman qoyar-yi medel ügei¦ kürüküi-dür minü qanginaju¦ ir[e]jü abaγsan γayiqamsiγ-tu¦ iji                minü                A: When, out of ignorance, I reached with my hand to the fire or the embers, she came and grasping                me, took me [away], my admirable mother. Oṃ [maṇi padme hūṃ].                B+C: When, out of ignorance, I reached by hand the fire or the embers and screamed, she came and                took me [away], my admirable mother. (B: + Oṃ [maṇi padme hūṃ] 3 [times].)                 A: araγal modu¦ qoyar-i abun ideküi-dü minü¦ ibegen abču enerigsen ačitu¦ [5r] ejii minü oṃ::                B: arγal modun qoyar-i medel ügei¦ [4v] abun ideküi-tür minü ebedenen¦ arčin arčin abču örgegsen                amaraγ¦ ačitu iji minü oṃ + 3                C: araγal modun qoyar-yi¦ medel ügei ideküi-dür minü ibegnen¦ abču ergügsen amuraγ iji minü¦                                                  929                A: When I was about to taste argal  or wood out of ignorance, she watched over me and showed                compassion, my kind-hearted mother. Oṃ [maṇi padme hūṃ].                B: When I was about to taste argal or wood out of ignorance, she felt sympathy for me, wiped me and                picked me up, my beloved kind-hearted mother. Oṃ [maṇi padme hūṃ] 3 [times].                C: When I was about to taste argal or wood out of ignorance, she watched over me and [in time]                picked me up, my beloved mother.                  B: ayun¦ čočiqui-tur minü alqulan irijü¦ asaraγči eke daginasun iji minü¦ oṃ + 3.                C: ayun sočiqui-dur minü alqaγulan¦ ir[e]jü abuγsan asuraγči eke¦ daginas minü oṃ mā ṇi pad¦ mi hūṃ                B+C: When I was scared of something, my caring mother ḍākinī came to me. Oṃ maṇi padme hūṃ.                                              930                B: qadan ergi qoyartu¦ qaral ügei  kürküi-tür minü.¦ qalaγlan irijü abuγsan qayiratai¦ iji minü oṃ + 3.                C: qadan argi-dur¦ minü qalqalju ir[e]jü abuγsan¦ [4v] qayiratu iji minü                B: When I came unconsciously to rocks or a [river] bank, she cried alas and ran to take me [away], my                loving mother. Oṃ [maṇi padme hūṃ] 3 [times].                C: When I [came to] rocks or a canal, she ran to protect and take me [away], my loving mother.                 A: qudtaγ usun¦ qoyar-yi medel ügei kürkü-tü¦ minü quruγutai ider bürgüd¦ metü sigüregelen abuγsan¦                qayirtai ejii minü oṃ::¦                B: qudtuγ¦ usu qoyar-i medel ügei kürküi-¦ tür minü qurdun bürgüd metü¦ sigürün abuγči amaraγ ačitu¦                iji minü oṃ + 3                C: qudaγ¦ usun qoyar-dur medel ügei kürüküi minü¦ quruγutu bürgüd metü sigüren¦ abuγsan amuraγ iji                minü                A, C: When out of ignorance, I approached a well or water, she picked me up like an eagle in its claws,                my loving mother. (A: + Oṃ [maṇi padme hūṃ].)                   929  Dried cow dung used as fuel.                930  Instead of serel ügei.                                                             275","B: When out of ignorance, I approached a well or water, she picked me up like a swift eagle, my                loving mother.                 A: asaran tetegejü kümün¦ bolγaγsan ačitu ejii-yin činü¦ ači-yi qariγulqu minü boltuγai::¦ oṃ::                B: edür söni¦ qoyar-du alaγsal ügei asaran¦ tedkügči bordaγu [?] bolγaγsan ači¦ činü qariγulqu minü                boltuγai¦ [5r] oṃ + 3.                C: asaran¦ tedküjü bürü daγun bolγaγsan¦ iji ačiqu qariqu minü¦ boltuγai oṃ mā ṇi pad mī¦ hūṃ                A: Caring and helping [me] you made me a man [= brought me to adulthood] – may I repay your                kindness of my mother. Oṃ [maṇi padme hūṃ].                B: Caring and helping [me] day and night you made me a greyish [man; contextually “brought me to                adulthood”] – may I repay your kindness of my mother. Oṃ [maṇi padme hūṃ] 3 [times].                                                          931                C: Caring and helping [me] was her daily song  – may I repay the kindness of my mother. Oṃ maṇi                padme hūṃ.                 A: ayuqu čočiqu¦ qoyar-yi medel ügei kürküi-¦ tü minü dongγuddaju suruγaγsan¦ ačitu ejii minü oṃ::¦                B: ayuqui ičiküi qoyar-¦ yi medel ügei kelelküi-tür minü¦ aγsaran dongγudtuju surγaγsan¦ ačitu iji minü                oṃ + 3                C: ayuqui ičeküi qoyar-¦ yi medel ügei kelküi-dür minü¦ aγsaran dongγu[d]jü surγaγsan¦ iji minü                A: My mother who admonished and instructed me when I was unaware of fear or terror.                B+C: My mother who rebuked and instructed me when I spoke, unaware of fear or shame.                (B: + Oṃ [maṇi padme hūṃ] 3 [times].)                A: ayuqu ičikü qoyar-i medel¦ ügei kürküi-dü minü alγadan¦ suruγaγsan ačitu ejii minü¦ [5v] oṃ::                A: [Supposedly unintentional repetition of the same text:] My mother who admonished and instructed                me when I was unaware of fear or terror. Oṃ [maṇi padme hūṃ].                 A:  aldal  nigül-¦  yi  tanil  ügei  kürkü-dü  minü¦  dongγuddaju  surγaγsan¦  ačitu  ejii-yin  činü  ači-yi¦                qariγulqu minü boltuγai::¦                B: aldala¦ nigül qoyar-yi tanil ügei keleküi-¦ tür minü alaγadan surγaγsan¦ amaraγ ačitu iji minü oṃ + 3¦                C: aldal nigül qoyar-yi¦ tanil ügei kelküi-dür minü¦ alγadan surγaγsan amuraγ iji¦ minü                A: My kind-hearted mother who instructed me by admonition when I did not understand what was                wrong and sinful – may I repay your kindness!                B+C: My beloved kind-hearted mother, who instructed me by a slap when I spoke, not understanding                what is wrong and sinful. (B: + Oṃ [maṇi padme hūṃ] 3 [times].)                                932                A: asarin tedkejü                B: asaran tedküjü boru qoduγudu-¦ tu bolγaγsan ačičinü qariγulqu¦ mini boltuγai oṃ + 3.                                            933                C: asuran tedküjü boru¦ toγadaγ  bolγaγsan ačitu¦ iji minü oṃ mā ṇi pad mī¦ hūṃ                A: Caring and helping [me] …                B(+C): Caring and helping [me] you made me a man [= brought me to adulthood] – may I repay your                kindness of my mother. (C without “May I repay”) Oṃ [maṇi padme hūṃ] 3 [times].                 A: erkim-e-ün¦ degedü γurban erdini-dür¦ mörgügülejü eligen törül-¦ ḍüni tanilγulaju. ezen yekes-¦ düni                medegüljü  erdenitü¦  morin-düni  morduγulju  kümün¦  bolγaγsan  ačitu  ejii-yin¦  činü  ači-yi  qariγulqu¦                minü boltuγai:: ¦                B:  erkem¦  degedü  blam-a-tur  mörgügüljü¦  erkem  nöküd-yi  minü  taniγulju¦  erdenitü  mori-yi  minü                unuγulju¦ eren-yin jerge-tür oruγulju¦ kümün bolγaγsan ačičinü.¦ [5v] qariγulqu minü boltuγai oṃ¦ + 3                 931  This translation is the only plausible understanding of the actual version in the C manuscript. However, all the                scribes obviously had problems with rendering the original word (the author of manuscript A somewhat changed                the wording toward the supposed general meaning “to bring into adulthood”). Č. Damdinsürüng mentions boru                qoduγudu bolγaγsan “she made me a grey stomach” (Damdinsürüng 1959: 576), a metaphor meaning “she made                me  an  ordinary  adult  man”.  However,  this  expression  is mentioned  by  versions  B  and  (corrupted)  also  in  C                several sentences later.                932  The copyist obviously overlooked one or several columns of text.                933  Toγadaγ  is  lexically  unattested.  Supposedly  a  corruption  of  qoduγudu  –  in  this  case  version  C  would  be                identical to version B.                                                             276","C:  erkem  degedü  blam-a-¦  dur  minü  mörgügüljü  elgen  törül-yi¦  minü  medegüljü  erkem  nökür-dür                minü¦ [5r] taniγulju eren-yin te jerge-¦ dür minü oruγulju erdenitü¦ mörin-dür minü mordaγulju kümün¦                bolγaγsan iji činü qariqu <minü> boltuγai¦ oṃ mā ṇi pad mi hūṃ                A: May I repay your kindness, my kind-hearted mother, who let me bow to the venerable supreme                three  jewels,  who  introduced  me  to  my  relatives,  who  acquainted  me  with  lords  and  nobles,  who                helped me to mount my precious horse                B:  Let  it  be  my  gratitude  for  my  mother  who  let  me  bow  to  my  venerable  supreme  lama,  who                introduced me to my esteemed companions, who helped me to mount my precious horse and raised me                to man’s estate. Oṃ [maṇi padme hūṃ] 3 [times].                C:  Let  it  be  my  gratitude  for  my  mother  who  let  me  bow  to  my  venerable  supreme  lama,  who                introduced me to my relatives, who acquainted me with my friend, who raised me to man’s estate, who                helped me to mount my precious horse. Oṃ maṇi padme hūṃ.                  [The following three sentences are placed in the upper part of versions B and C, obviously misplaced                during the transmission process preceding to the manuscript A.]                A: köküge šibaγu metü qongginaqui-du¦ [6r] minü köken-ḍegen abču süüben¦ simegülügsen ačitu ejii                minü¦ oṃ::                A: As soon as she heard my cuckoo-like voice, she pressed me to my breast and breastfed me, my                kind-hearted mother. Oṃ [maṇi padme hūṃ].                 A: kelkegsen subud metü¦ γučin ḍörben šidü-yi minü¦ urγaγuluγsan ačitu ejii¦ minü oṃ::.                A: My kind-hearted mother, who let grow my thirty-two teeth strung together. Oṃ [maṇi padme hūṃ].                 A: qada ergi¦ qoyar-yi medel ügei kürküdü¦ minü qalaγlan irejü abuγsan¦ qayiratu ačitu ejii minü¦ oṃ::                A: When I came unconsciously to rocks or a [river] bank, she cried alas and ran to take me [away], my                loving kind-hearted mother. Oṃ [maṇi padme hūṃ].                 A: ayan čereg ba¦ sür-tü kereg-dü morduqui-¦ du minü ami jirükeben¦ ködülgen uyilaju alin¦ učaraγsan                kümün-eče¦  suruju  aqui  büküi¦  [6v]  sedkel-degen  engkürlen¦  saγuγsan  eldeb-yier¦  tursilan  bolju                yabuγsan¦ ačitu ejii minü oṃ::¦ ači-yi činü-a qariγulqu¦ boltuγai oṃ::                B: ayan kereg qoyar-du očiqui-¦ tur minü amin jirüken-yien¦ ködülgen qayilaju ali učaraγsan¦ kümün-                eče köb[e]gün-yien surun¦ surun asaγuju aqu bükü¦ sedkil-tegen engkerün sanaju¦ eldebčilen surγaγsan                ačičinü¦ qariγulqu minü boltuγai oṃ¦ + 3.                C:  ayan¦  kerig  qoyar-dur  mördaqui-dur  [!]  minü¦  ami  jirükeben  köd[e]lgen  qanilju  ali¦  učir[a]γsan                                                 934                kümün-eče köbegün-yin¦ sören sören  asuγuju aq-a¦ büküi sedkil sedkildegen engkeren¦ sanaju eldeb                čilen γasalaγsan¦ iji činü <ači-yi> qariγulqu¦ minü boltuγai oṃ¦ mā ṇi pad mī hūṃ ¦                A: As I set out on travels, military [service] and other serious affairs, she wept with a troubled mind                and  asked  everyone  who  might  have  met  me  about  her  son.  My  kind-hearted  mother,  who  was                cherishing in her mind the thoughts that I was [alive and doing well], but at the same time experienced                many troubles. Oṃ [maṇi padme hūṃ]. May I repay for your grace. Oṃ [maṇi padme hūṃ].                                                            935                B: As I set out on travels and for working affairs,  she wept with a troubled mind and asked everyone                who might have met me about her son. My kind-hearted mother, who was cherishing in her mind the                thoughts that I was [alive and doing well]  and was giving me instructions in various ways. May I                repay for your grace. Oṃ [maṇi padme hūṃ] 3 [times].                C:  As  I  set  out  on  my  travels  and  for  working  affairs,  she  wept  with  a  troubled  mind  and  asked                everyone who might have met me about her son. She was cherishing in her mind the thoughts that I                was [alive and doing well], may I repay, mother, for your grace. Oṃ maṇi padme hūṃ.                 A:  erten-ü¦  buyan-yiar  eke  köbegün  bolun¦  törügsen-ü  irügel-yier¦  erketü  ariyabalv-a-yin¦  orungdu                qamtubar törüjü¦ ači-yi činü¦ qariγulqu boltuγai::¦ oṃ::                 934  Instead of suran suran.                935  In the historical context, particularly the forced labour duties, for example in border guards or other military                units.                                                             277","B: erte-yin üile-yin buyan-¦ bar eke köb[e]gün boluγsan¦ yirügel-yier erketü ariy-a¦ balo-yin orundur                qamtu-bar¦ törüjü ačičinü qariγulqu¦ minü boltuγai oṃ + 3.                C: erte-yin üile-yin¦ buyan-yiar eke köbegün¦ boluγsan irügel-yier¦ [5v] eke erketü ariyabalv-a-¦ yin                orun-dur qamtu-¦ bar törüjü iji činü¦ qariγulqu minü¦ boltuγai oṃ mā¦ ṇi pad mī hūṃ ¦                A, B, C: As a result of past actions having become a mother and a son, may I repay [your merit],                mother, by taking rebirth together in the land of the supreme Āryapāla. (B: + Oṃ [maṇi padme hūṃ] 3                [times].)                 A: asaril takilγsan¦ ači-yi činü qariγulqu¦ boltuγai oṃ::¦ [7r] ibegegči ejingken ači-yi¦ sanaju jalbariγsan                buyan-yiar¦ arban jüg-ün burqad ibegen¦ adislaju degedü soγ’awadi-¦ yin orun-tu qamtubar törüjü¦ ači-                yi činü qariγulqu¦ boltuγai oṃ::                B: mani-¦ yi ungsiγsan buyan-yiar arban¦ [6r] jüg-ün burqad ibegen¦ adisalju ariγun degedü¦ suk’awadi-                yin orundur qamtu-¦ bar qamuγ amitan-i tusalaqu¦ minü boltuγai oṃ + 3.¦                                                936                C: asurun tedkügsen¦ iji činü sinan  sanan¦ jalbaraγsan-u buyan-¦ yiar arban jüg-ün¦ burqad ibegen¦                adaslaju ariγun¦ degedü suγ’awadi-yin¦ orun-dur qamtubar¦ [6r] törüjü qamuγ¦ amitan-ni tusulqu¦ minü                boltuγai oṃ¦ mā ṇi pad mī hūṃ ¦                B:  May  through  the  merit  generated  by  reciting  mani,  buddhas  of  ten  directions  provide  their                protective blessings and may we together achieve rebirth in Sukhāvatī and help all the sentient beings.                Oṃ [maṇi padme hūṃ] 3 [times].                                                                                              937                A, C: May through the merit generated by the recollections of your care and assistance  buddhas of                ten directions provide their protective blessings and may we together achieve rebirth in Sukhāvatī and                help all the sentient beings. A: Oṃ [maṇi padme hūṃ]; C: Oṃ maṇi padme hūṃ.                 A: γurban¦ erdini-yin aburil-yiar eke¦ qamuγ amitan-i ibegekü¦ boltuγai oṃ::                B: erketü γurban erdeni-yin¦ abural-yiar eke boluγsan¦ qamuγ amitan-i qotala¦ burqad ibegekü boltuγai                qoyar¦ ügei bodi sedkil törüküy-e¦ boltuγai oṃ + 3.                C: γurban erdeni-yin¦ aburil-yiar eke¦ boluγsan qamuγ¦ amitan qotula¦ burqad ibegeküi¦ boltuγai qoyar                ügei¦ bodi sedkil törükü¦ boltuγai mangγ’alam-a¦ oṃ mā ṇi pad mī hūṃ¦ oṃ ā hūṃ                                                                   938                A: By the patronage of the three jewels, may the mother  protect all the sentient beings! Oṃ [maṇi                padme hūṃ].                B:  By  the  patronage  of  the  three  jewels,  may  all  the  buddhas  protect  all  the  beings  who  became                mothers. May the undivided enlightenment-mind arise! Oṃ [maṇi padme hūṃ] 3 [times].                C:  By  the  patronage  of  the  three  jewels,  may  all  the  buddhas  protect  all  the  beings  who  became                mothers. May the undivided enlightenment-mind arise! Oṃ maṇi padme hūṃ. Oṃ ā hūṃ.                 A: qurdun¦ qoγusun činar-yi olqu¦ boltuγai oṃ::                B: qurdun¦ qoγusun činar-yi onuquy-a¦ boltuγai oṃ mani baD me¦ hūṃ. oṃ mani baD me hūṃ¦ oṃ                mani baD me hūṃ::¦ sarwa mangγ’alam:: :: :                A: May [we] promptly attain the emptiness.                B: May [we] promptly realize the emptiness. Oṃ maṇi padme hūṃ. Oṃ maṇi padme hūṃ. Oṃ maṇi                padme hūṃ. Sarvamanggalaṃ.                 A: qaraju  qaltarima qalaju bolusi¦ ügei ulaγan ničügen biy-e-yi¦ mini qalamzilan qayiralaju¦  abuγad                oγtarγui-ača¦ baγuγsan erke ḍagini metü¦ [7v] ejelegüülen aju törün¦ saγulγaγsan ačitu ejii minü¦ oṃ::                A: My kind-hearted mother, who lovingly cared for my red naked body which one was afraid to touch                               939                even with a look  and who became my protector as the mighty ḍākinī descended from heaven, and                who led me into adult independence.                     936  Instead of sanan.                937  Asaril takilγsan in the version A is corrupted asurun (standardly asaran) tedkügsen.                938  Obviously, the word boluγsan was omitted by mistake – the intended meaning should be identical with the                version B and C.                939  Lit. “When [someone] looks at it, he wants to lower his eyes, and cannot touch it (approach it).”                                                             278","A: bazarsatv-a-yin¦ qoyarduγar ayiladtuγsan¦ tabuduγar ḍalai blam-a-yin¦ eke-yin ači-yi qariγuluγsan¦                jalbarilun sudur tegüsbe::¦ oṃ mā ṇi bad mī hūṃ::¦ mangγ’alam-: :: :: ::¦ bawangdu.                A: The Sutra of Request to Repay the Maternal Kindness of [composed by] the Fifth Dalai Lama, the                second omniscient of Vajrasattva.                                                                         Figure 13: Collecting of juniper for drying and subsequent use for ritual offering, Bulgan sum, Bayan-                Ölgii aimag (Ondřej Srba, 2015)                                                                        279","2.14. Msc. B 81/2: The Swift-Acting of Mahākāla                 Mahākāla,  a  Dharma  protector  and  one  of  the  main  protective  deities  of  the  Gelugpa  school.                Corresponding Tibetan title – abbreviated forms: myur mdzad mgon po, mgon po phyag drug pa, myur                mdzad ye shes kyi mgon po, in full form: myur mdzad ye shes kyi mgon po phyag drug pa “The Swift-                acting Six-armed Awareness Protector”.                 Manuscript description: A brush-written manuscript on Russian machine-made paper with a faded                stamp impression of the Sumkin Heirs Paper-Mill. 3 fols. 22.3 × 9.2 cm. A professional small-size                administrative  style  with  mostly  standard  forms  lacking  distinctive  features  indicative  of  a  more                                                            th                precise dating. Supposedly first decades of the 20  century.                 Translation:                                   940                [1r] The swift-acting  of Mahākāla                [1v] Hūṃ, I bow to the one who acts fast,                                                                          941                Mahākāla, who with his bracelets-adorned feet treats on vināyaka ,                                942                with the complete  cassock of the tiger skin,                his six hands elegantly adorned with snakes,                a sharp knife, a skull, and a rosary in his right hands,                the last one [hand] loudly sounding a ḍamaru-drum,                in his left hands holding a skull, a lance, and a sharp trident                                                             943                and by the same [left] hand ensnaring with a lasso.                I bow to the splendid and magnificent one with six arms,                his fierce nimble mouth bares his fangs, [2r]                his three eyes are fierce, his hair rising, face thickly sprayed with minium powder,                his head adorned with a diadem as an emperor,                                                                     944                adorned with fresh human heads, blood flowing from them,                                                       945                his head adorned with five heads with fixed  jewels,                the one who descended from the tree and takes torma.  [2v]                                                                946                I praise the one who elevates the three jewels and makes them flourish,                who develops and protects the Buddhadharma                May he calm down all evil causes and hindrances                for us, masters, disciples, and their companions.                and be pleased to provide promptly the accomplishment of all intentions.                I take refuge with devotion at the Lama and Mahākāla without distinction.                May they remove completely all afflictions of myself and of all the beings. [3r]                May virtue great as Mount Meru flourish,                may the renowned glory spread as the sky,                may there be long life and absence of diseases,                  940  Niruzid  <  Tib.  myur  mdzad  “swift-acting”,  epithet  of  Mahākāla.  However  here  it  seems  to  be  used  as  a                definition of the type of ritual text (“a swift-acting prayer”).                941  Another common name of Gaṇeśa.                942  Öbčin supposedly in the meaning “complete, entire” (öbči).                943  Six arms of Mahākāla carry six symbols. In his right hands, he holds a kartri, a small knife with a serrated                edge like a saw, a rosary and a ḍamaru - two-headed drum. In his left hands, he holds a kapāla, trident (trisula)                and a lasso with a vajra attached at the end of it (vajrapāśa) (Bhatacharyya 1958: 345, Meinert 2011: 590).                944  Mahākāla “bears five skulls on his brown hair which rises up on his head and is decorated with a chain of                severed heads. He looks terrible with bare fangs and is decked in ornaments of serpents and a sacred thread made                out of a snake. He is short and from his mouth trickles forth blood.” (Quotation from Sādhanamālā according to                Bhatacharyya 1958: 345.)                945  Erdeni-yin qadaγsan/qataγsan tabun toluγai can be understood in two ways: “five heads with fixed jewels”,                or “five withered skulls (as) jewels”.                946  Baling torum, Skt. balingta, Tib. gtor ma, torma, offering cakes or figures made of flour or butter used for                various ritual purposes as object of offering or object of substitution. Baling abuγči, Tib. gtor ma len “the one                who takes torma”, epithet of “crow”.                                                             280","may the benefit of the others fulfil by itself,                may the supreme good fortune of the great ocean of wisdom be present!                Manggalaṃ.                 Transcription:                [1r] γombo-yin niruzid orušibai.                [1v] hūṃ türgen jokiyan üjegči-dür                mörgümüi. buγuyibčitu köl-dür-iyen                binayaγ-a geškigsen. maqaγ’ala baras-                un arisu-bar öbčin šamtabtu.                jirγuγan γar-daγan moγayis-iyar                üzemjitey-e čimiged. baraγun-daγan qurča                tongγuruγ γ’abala erke-i bariγad.                ečüs-dür damar-i qataγuta-a                delidtün. jegün-tegen γ’abala jida                iritü serege bariju. tegüngčilen                čalama-bar čalamadan küligči. doγsin                türgen ama inü. soyuγ-a-ban irajayiγad.                [2r] γurban nidü anu doγsin böged.                üsün anu busayi badaraγad. manglai-                daγan sengder-ber masi sayitur                surčigsen [!]. orui-daγan yeke qaγan                aγči-bar titimlen čimiged. čisun                suburaγsan kümün-i noyitun toluγai-bar                erkelen čimigsen. erdeni-yin qataγsan                tabun toluγai-bar teregün-tegen                čimigsen. modun-ača jalarču baling                torum-i abuγči <tegüs čoγtu> čoγ tegüldür                jirγuγan γar-dur mörgün                [2v] maγtamui. burqan-u šasin-i örnigülün                sakiqu ba. čuquγ degedü-i                dege[g]šide ! örnigülün delger[e]gülügči-                i maγtaqu kiged. biden-ü baγsi šabi                nökür luγ-a selte nuγud-yin maγu                siltaγan jedker bükün-i amurliγulun.                yaγuu küsegsen sidi-i türgen örüšiyen                soyurq-a. blam-a γombo ilγal ügei-dür                bi inü bisireküi-ber itegemüi. bi                kiged amitan bügüde-yin nisawanis-i                qočural ügei arilγaqu boltuγai.                [3r] γombo blam-a ilγal ügei-dür bi inü                bisirekü-ber itegemüi. bi kiged amitan                bügüde-yin jedker-i qočural ügei                arilγaqu boltuγai. sümbür aγula metü                buyan delgerekü böged. sonusqulang                aldar oγturγui metü tügekü böged.                nasu urtu ebedčin ügei. busud-                un tusa öber-iyen bütüküi kiged.                erdem-ün yeke dalai-yin degedü                öljei qutuγ orusiqu boltuγai.                mangγ’alam                                                                   281","2.15. Msc. B 65/4: An Incense Offering for Wealth Accumulation                 Sir-a Zambala (also Sir-a Jambala), “The Yellow Jambhala”, Tib. rnam thos sras or rnam sras, Skt.                Vaiśravana (Kubera), Mong. also Bisman tngri, is the Buddhist god of wealth and one of the Four                Heavenly Kings – the regent of the North. Also considered the first among the yakṣas. He is usually                depicted  with  a  yellow  body,  holding  the  victory  banner  (Tib.  rgyal  mtshan)  in  his  right  hand,  a                      947                mouse  vomiting gems in his left hand, and pursing his lips so as not to harm the sentient beings                (БШСТТ I: 397).                      The  incense  offerings  to  the  Yellow  Jambhala  are  frequent,  with  a  high  level  of  textual                                                                                 th                conformity  and  attested  in  the  Mongolian  area  already  in  the  early  17   century  among  birch-bark                fragments from Kharbukhiin Balgas (Chiodo 2000: 159). Kubera is worshipped also as the lord and                protector of horses (ritual text translated by Wallace 2020: 260–261). ’Bum jarliγ by the Third Mergen                Gegen includes two texts on Vaiśravana.  The contemporary edition of basic texts for recitation by                                                     948                lay Buddhists in  Tibet  and  Mongolia  provides a more  extensive  version  differing  from the  present                common Mongolian version (’dir rgyal po chen po rnam thos sras bsangs mchod bzhugs so, Бор 2020:                                                                           th                131–140). In this edition, the text is represented by a single late 19 -century monastic manuscript.                 Manuscript  description:  A  calamus-written  manuscript  on  Russian-style  machine-made  paper                without visible producer stamps. 4 fols. Size: 21 × 8 cm. Professional, slightly archaizing monastic-                style manuscript of the late 19 , early 20  centuries with Buryat-style diacritics.                                           th                                                    th                Palaeographic analysis: 1.D. 2.A. 3.F. 4.1.C. (bi, ki/gi). 4.3. single stroke. 6. final -s marked by boγuni                segül and the full form final -s alternate. 7.1. č-shaped medial undistinguished č/j. 8.1. numu with the                centre of gravity shifted downwards. 8.2.E. 11.C. 10.A. 13.Ad1. 14.1.F. 14.2.A. 15. l üsüg-ün eber                sharply bent at an acute angle. 16.D. regular Buryat-style diacritics. 17.B. with short boγuni segül.                18.B.                 Translation:                [1r] Incense Offering of the Yellow Jambhala.                [1v] oṃ ā hūṃ, oṃ ā hūṃ, oṃ ā hūṃ                oṃ vajra amṛtakuṇḍalī hana hana hūṃ phaṭ                oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho 'ham                Having generated emptiness, in the sphere of reality, there is the Yellow Jambhala.                [2r] I bring purifying offerings to the Yellow Jambhala,                who accomplished the holy merit and the supreme wisdom,                who became famous by clearly penetrating the virtues of the totality of all things.                I bring purifying offerings to the Yellow Jambhala,                who loads the treasuries of all items,                who fosters without alteration by the enlightenment-mind.                I bring purifying offerings to the Yellow Jambhala,                who removes the evil inattention,                                                       949                who makes the true lamp of wisdom visible.  [2v]                I bring purifying offerings to the Yellow Jambhala,                who mercifully provides the blessing of exquisite four kinds of livestock and other [favours].                I bring purifying offerings to the Yellow Jambhala,                 947  In  Mongolian  alternatively  considered  manul  (manuul)  (Meinert  2011:  646),  but  originally  Skt.  nakula                “Mongoose”.                948  a)  [A  Text]  entitled  The  One  Having  Balanced  Most  Verses  and  Words  relying  on  the  Treasury  of                Accomplishments including the Offering of Torma to the Great King Vaiśravana (Yeke qaγan wayiširawani-dur                takil  baling  ergükü-yin  jerge  sidi-yin  küü  sang  kemekü-yi  tüsiglen  yekengki  badaγ  üges-i  tegsidkegsen                kemegdekü  orusiba).  In:  ’bum  jarlig,  ga  vol.  18,  元 193r-217v  (Mergen  keyid-ün  sudur-un  čiγulγan  2012  I:                1523–1572),                b)  [A  Text]  entitled  The  Means  of  offering  torma  of  Vaiśravana  (Bisman-u  Dorm-a  ergükü  yosun  kemekü                orusiba). In: ’bum jarliγ, ga vol. 19, 元 218r-219r (Mergen keyid-ün sudur-un čiγulγan 2012 I: 1573–1575).                949  Daγurisqaγči, nomen actoris of daγurisqa- usually used in the sense of [chos sgra] sgrog pa “to make [the                Dharma] resound”, “to proclaim”, “to make famous”.                                                             282","who became the treasury of virtues of Śākyamuni,                who provides success in every single affair,                in everything which people sincerely wished. [3r]                I bring purifying offerings to the Yellow Jambhala,                who suppresses all the heretics without resistance.                I bring purifying offerings to the Yellow Jambhala,                who acquired the Buddhahood, the noblest of all [things],                who fully embodied the bliss of the supreme teaching without impurities,                who thoroughly accomplishes the aspirations of noble beings and monks,                who stays permanently. [3v]                I bring purifying offerings to the Yellow Jambhala,                calms those who have conflicts and fight each other,                                                      951                                           950                who separates from the hateful  and false  route,                who withdraws from the sinful actions,                who catches the feet of adversaries and enemies and cuts them off.                If someone brings a purifying offering to this Yellow Jambhala,                may all [his] intended actions accomplish successfully. [4r]                manggalaṃ                oṃ maṇi pad me hūṃ                 Transcription:                [1r] sira¦ zambala-¦ yin¦ sang¦ oru=¦siba:¦ [1v] oṃ ā hūṃ:: : ::¦ oṃ ā hūṃ:: : ::¦ oṃ ā hūṃ:: : ::¦ oṃ bazar                amiradi gundali¦ hā na hā na hūṃ bad::¦ oṃ soobhaba soddho¦ sarin dharm-a sobhaba¦ sodan hāṃ::                qoγusun¦ kü boluγad: qoγusun-u¦ aγar-a: sira zambala-¦ yin bui: ariγun buyan¦ belge¦ [2r] bilig-i maγad                dügürgejü¦ ele alin alimad qamuγ¦ erdem-üd-i ilete uqan¦ aldarsiγsan: sira zambala-i¦ ariγulan takimui::                qamuγ¦  ed-ün  sang-yi  dügürgejü:¦  bodi  sedkil-iyer  urbal¦  ügei  asaraγči  sira¦  zambala-yi  ariγulan                taki=¦mui:: maγui alγasangγui-¦ yi arilγaγči: maγad belge¦ bilig-ün jula-i ile¦ [2v] Daγurisqaγči: sira¦                zambala-yi ariγulan taki=¦mui:: masi sayitur dörben¦ qosiγu mal kiged-ün¦ kisig-i ögün soyurqagči:¦                                                                                                         952                sira zambala-i ariγulan¦ takimui:: sigemuni-yin erdem-¦  ün sang boluγsan: ünen-¦  ber jub jub-iyar                sayitur¦  qamuγ  küsegsen:  üiles¦  bügüde-yi  öber-e¦  öber-e  qangγaγči:  sira¦  [3r]  zambala-yi  ariγulan                taki=¦mui::  qamuγ  tarnis 953  buruγu¦  sedkil-ten-yi  eseregülel¦  ügei  daruγči  sira¦  zambala-i  ariγul[a]n                taki=¦mui::  qotula-yin  erkin¦  burqan-u  qutuγ-i  orusi=¦γuluγsan  qoličal  ügei¦  degedü  nom-un  qutuγ-i¦                quriyaγsan:  qutuγ-tan¦  quwaraγ-ud-un  irügel-dür¦  čiqula::  irügegči  oγuγata¦  [3v]  orusin  aγči:  sira                zamba=¦la-i  ariγulan  takimui::¦  kimuraqui  temečeldüküi-i¦  amurliγuluγči:  kinal-tu¦  jasaγ  jam-ača                anggijiraγu=¦lugči: kilinčetü üiles-¦ eče jayiγaγulugči:¦ ösiyeten dayisun-i köl¦ bariγulun oγtalugči:¦ sira                zambala-i ariγulan¦ takimui:: ene sira zambala-i¦ ariγulan takibasu: aliba¦ sanaγsan üiles bügüde¦ [4r]                bütükü boltuγai:: : ::¦ mhaṃ g’a laṃ oṃ¦ ma ṇi¦ bad me¦ hūṃ:: : ::¦                                950  Kinal-tu  commonly  means  “investigative,  prudent,  attending  carefully  to  …”,  which  does  not  fit  in  the                context here. Supposedly a nonstandard form of kinul-tu derived from kinuqu (ColMo. хянуух) “to keep in mind                hatred for someone”, which is lexicographically rare (Sumatiratna 2018: 38426).                951  Jasaγ commonly means “government, rule”, which does not fit in the context here. Supposedly instead of                jasadaγ,  Tib.  bcos  ma,  “fake,  false,  hypocritical”,  (for  example  jasadaγ  yosu,  Tib.  tshul  ’chos  “hypocritical                religious performance”, Sumatiratna 2018: 427, THL/JH-ENG).                952  Stand. jöb jöb-iyer.                953  Instead of teres as expected by the context.                                                             283","2.16. Msc. B 55/1: A Penitential Prayer (The Compendium of the Hundred                Thousand Buddhas)                 A sort of penitential (repentance, confession, unal-un namančilal, Tib. ltung bshags) prayer providing                purification of misdeeds by means of reciting the name of the Buddha Tathāgata as an abbreviation of                names  of  all  the  buddhas.  The  text  does  not  belong  to  the  core  group  of  penitential  texts  of  the                Mongolian  Buddhist  canon  (Kápolnás  \&  Sárközi  2018:  147–148)  and  uses  a  different  term  nigül                kelingče-i getülge- “to rescue from misdeeds and sins, to surpass misdeeds”. The text belongs to the                large genre of “abbreviated” texts (quriyangγui), whose recitation was considered as generating the                same merit as the recitation of the whole unabridged text (on the phenomenon of “abbreviated” sutras                see Отгонбаатар 2017).                 Manuscript  description:  Black  ink  brushwriting  on  Russian  handmade  paper  without  visible                watermarks. Pothi format. 4 fols. Size: 16.9 × 6.8 cm. Dating: Vibrant administrative ductus typical                                                                 th                for  the  second  and  early  third  quarters  of  the  19   century.  Palaeographic  characteristics:  7.1.                distinguished medial č/j. 13.Bh. segül. 16.C. higher frequency of reading supportive diacritics.                 Translation:                                                               954                [1r] The Mahāyāna Sutra [called] The Compendium  of the Hundred Thousand Buddhas Rescuing                from Evil Deeds and Sins.                                                                                  957                                                                  956                [1v] I bow to the Buddha, the Victorious  Tathāgata,  Foe Destroyer,  the truly and completely                                                      955                               958                enlightened one,  the collection of jewels.                If one pronounces his name, all evil deeds and sins committed by a person during his lifetime will be                purified.                I bow to the Buddha, the Victorious Tathāgata, Foe Destroyer, the truly and completely enlightened                one, the king named the Precious Light, who lets the light of the fire shine brightly.                If one pronounces his name, all lifelong evil deeds and sins of craving for things belonging to monks                will be purified.                I bow to the Buddha, the Victorious Tathāgata, Foe Destroyer, the truly and completely enlightened                one, the powerful king, the master of incense and flowers.                If one pronounces his name, the evil deeds and sins of breaking the monastic rules will be purified.                I bow to the Buddha, the Victorious Tathāgata, Foe Destroyer, the truly and completely enlightened                one, the certainly completely victorious,  equal to the hundred thousand trillions of ten-millions of                                                     959                           960                                                961                the fine sand  of the river Ganges.                 954  Jirüken quriyangγui, Tib. snying bsdus, “compendium, concise, summary”.                955  ilaju tegüs nögčigsen, Tib. bcom ldan ’das, Skt. bhagavān, Conqueror, Victorious, epithet of the Buddha.                956  tegünčilen  irigsen  [>  stand.  iregsen],  Tib.  de  bzhin  gshegs  pa,  “Thus-gone”,  epithet  of  the  enlightened                Buddha.                957  dayin-i daruγsan, Tib. dgra bcom pa, “foe destroyer, enemy killer”, corresponding to the term arhat/arhan,                meaning defeat of the afflictive emotions.                958  üneker  toγuluγsan  [burqan],  Tib.  yang  dag  par  rdzogs  pa[’i  sangs  rgyas],  Skt.  samyaksaṁbuddhaḥ  “the                perfectly and completely enlightened one”.                959  Teyin böged ilaγuγsan, Tib. rnam par rgyal ba mnga’ ba, “completely victorious”, “perfectly victorious”, one                of the epithets of a Buddha (Mahāvyutpatti 1989: 2, No. 30; Sárközi 1995: 4, No. 30).                960  Qumiki-yin [> qumaki-yin] toγusun, Tib. sbram bu, ClMo. meaning “very fine dust (visible only in sunlight)”,                however the Tibetan equivalent means “unwrought” (e.g. gold). Cf. also qumaγ, Tib. rdza sa, fine sand, clay.                961  Mongolian versions of Mahāvyutpatti contain several enumerations of the numeral terminology, a) according                to  Ārya-mahāvaipulya-buddha-avataṁsaka-sūtra  (költi  meaning  “ten  million”,  Sárközi  1995:  512,  No.  7770,                Mahāvyutpatti  1989:  361,  No.  7657),  b)  according  to  Ārya-gaṇḍa-vyūha  (költi,  Tib.  bye  ba  meaning  “ten                million”, Sárközi 1995: 520, No. 7826, Mahāvyutpatti 1989: 366, No. 7784), c) according to Lalitavistara, d)                according to Abhidharma (költi, Tib. bye ba meaning “ten million”, nayud, nayuda, Tib. khrag khrig “trillion”,                Sárközi  1995:  530–531,  No.  7996,  8000,  Mahāvyutpatti  1989:  374,  No.  7954,  7958),  e)  chapter  Yirtinčü-yin                toγan-u ner-e anu “Names of the Numbers in the World” (költi, byiu-a, Tib. bye ba, Sárközi 1995: 534, No. 8057,                Mahāvyutpatti 1989: 376, No. 8015). Kolti “ten million” originated from Skt. koṭiḥ of the same meaning, nayud                “trillion” from Skt. nayutaḥ, however, the respective meaning of both numbers frequently oscillates.                                                             284","If one pronounces his name, the lifelong evil deeds and sins of killing living beings will be purified.                I  bow  to  the  Buddha,  the  Victorious  [3r]  Tathāgata,  Foe  Destroyer,  the  truly  and  completely                                                                                    962                enlightened one,  gentle and  peaceful,  named  the  Completed  Heroic  Vajra  perfectly  defeating the                                    963                forces of the outsiders.                If  one  pronounces  his  name,  his  merits  his  merits  will  be  as  great  as  if  he  had  recited  once  [the                complete] Kanjur.                I bow to the Buddha, the Victorious Tathāgata, Foe Destroyer, the truly and completely enlightened                one, who truly defeated the enemies by the majesty of his splendour. [3v]                If one pronounces his name, one’s lifelong evil deeds and sins of the wrong desires will be purified.                I bow to the Buddha, the Victorious Tathāgata, Foe Destroyer, the truly and completely enlightened                one, the king – the place of refuge with the yellow light of a jewel.                                                                                              964                If one pronounces his name, one’s evil deeds and sins of the five inexpiable actions  [4r] will be                purified.                I bow to the Buddha, the Victorious Tathāgata, Foe Destroyer, the truly and completely enlightened                                                  965                one, the king with a bejewelled uṣṇīṣa.                Anyone who pronounces his name, and anyone who hears it, will never be born in a bad birth, but will                obtain the completely perfect supreme body of a god (tngri) or a human.                Oṃ muni muni mahā muniye svāhā                The compendium of purely [reciting names of] hundred thousand buddhas is finished.                 Transcription:                [1r]  bum  burqan-u¦  jirüken-ü¦  quriyangγui¦  nigül  kelingče-i¦  getülgegči¦  yeke  kölgen¦  sudur  ene¦                o=ru=si=bai.                [1v]  ilaju  tegüs  nögčigsen¦  tegünčilen  irigsen  dayini¦  daruγsan  üneker  tuγuluγsan¦  erdeni-yin  sang                burqan-a mörgümü¦ egüni ner-e-yi nigente ungsibasu¦ nigen nasun-dur unuγsan¦ kölgelegsen-ü nigül                kelingče¦  bügüde arilaqu  boluyu¦  ilaju  tegüs nögčigsen¦  tegüngčilen irigsen  dayini¦  daruγsan  üneker                tuγuluγsan¦ erdeni-yin gerel neretü¦ qaγan γal-un gerel-i¦ [2r] sayitur geyigülügči¦ burqan-a mörgümü.                egüni  ner-e-i¦  nigente  ungsibasu  nigen¦  nasun-dur  quwaraγ-ud-un¦  ed  tawar-dur  qomuγalčaγsan¦                kelingče  nigül  arilaqu  boluyu¦  ilaju  tegüs  nögčigsen¦  tegünčilen  irigsen  dayini¦  daruγsan  üneker                tuγuluγsan¦ küči kiged čečeg-dür¦ erkesigsen küčütü qaγan¦ burqan-a mörgümü egüni ner-e-i¦ nigente                ungsibasu šaγšabud¦ [2v] ebderegsen kelingče nigül¦ arilaqu boluyu. ilaju¦ tegüs nögčigsen tegüngčilen¦                irigsen dayini daruγsan¦ üneker tuγuluγsan jaγun¦ mingγan nayud γoldi¦ γ’angγ’a mörün-ü qumiki-yin¦                toγusun-luγ-a  sačaγu¦  maγad-iyar  teyin  böged¦  ilaγuγsad  burqan-a  mörgümü¦  egüni  ner-e-i  nigente                ungsibasu¦ nigen nasun-dur ami niduluγsan-u¦ nigül kelingče arilaqu boluyu¦ ilaju tegüs nögčigsen¦ [3r]                tegüngčilen  irigsen  dayini¦  daruγsan  üneker  tuγuluγsan¦  nomuqan  amurlingγui  činadusun¦  küčün-i                sayitur  daruγči¦  oγta  baγatur  wačar  neretü¦  burqan-a  mörgümü  egüni  ner-e-i¦  nigente  ungsibasu                γ’angjur-i¦ nigente ungsiγsan-luγ-a¦ adali buyan-ni sačaγu¦ boluyu ilaju tegüs¦ nögčigsen tegüngčilen                irigsen¦ dayini daruγsan üneker¦ tuγuluγsan čoγ jibqulang¦ [3v] iyar dayin-i maγad¦ daruγči burqan-a                mörgümü¦ egüni ner-e-i nigente¦ ungsibasu nigen nasun-¦ tur buruγu küsel-iyer¦ idegsen kelingče nigül¦                arilaqu boluyu ilaju tegüs¦ nögčigsen tegüngčilen irigsen¦ dayin-i daruγsan üneker¦ tuγuluγsan erdeni-                 962  Oγta [> oγuγata] baγatur wačar, Tib. yong su dpa’ bo rdo rje, “Complete/perfect hero/warrior vajra”, the                main deity of the Cakrasaṃvara Tantra (Tib. ’khor lo bde mchog) (Sumatiratna 2018: 806, No. 21943).                963  Činadus (lit. “outsiders”), Tib. pha rol gyi sde, “hostile enemies” (lit. those being outside, on the opposite                side),  referring  also  to  heretics.  Činadus-un  ayimaγ-i  daruγči,  Tib.  pha  rol  gyi  sde  ’jims  pa  is  a name  of an                important tantric deity (Rasisereng 2011: 1821).                964  Tabun  jabsar  ügei,  Tib.  mtshams  med  lnga,  Skt.  pa  “five  inexpiable  actions”  whose  consequences  lead                directly to the hell realm: 1) ečige-yi-ben yegüdkegsen, Tib. pha bsad pa, “patricide”, 2) eke-yi-ben yegüdkegsen,                Tib.  ma  bsad  pa,  “matricide”,  3)  arhad-i  yegüdkegsen,  Tib.  dgra  bcom  pa  bsad  pa,  “killing  an  arhat”,  4)                tegünčilen  iregsed-ün  laγšan-ača  singqu  γarγaγsan,  Tib.  de  bzhin  gshegs  pa’i  sku  las  ngan  sems  kyis  khrag                phyung ba, “drawing blood from the body of a Buddha with evil intent”, 5) quwaraγ nuγud-i qaγačaγuluγsan,                Tib. dge ’dun dbyen ’byed pa, “causing a schism within the saṃgha” (БШСТТ I: 250–251, Tsepak Rigzin 1995:                222).                965  Üsnir, Skt. uṣṇīṣa, oval curled hair at the top of the head of a buddha, sometimes described as growing out of                a cranial protuberance, being one of the Thirty-Two Characteristics of the Super-Man (yeke törülkiten-ü γučin                qoyar lagšan, Sárközi 1995: 25, No. 236).                                                             285","yin  šara¦ gereltü  nigente  itegel-ün  orun¦  qaγan burqan-a  mörgümü  egüni¦  ner-e-i  nigente ungsibasu¦                tabun  jabsar  ügei  üiledtügsen¦  [4r]  nigül  kelingče  arilaqu  boluyu¦  ilaju  tegüs  nögčigsen  tegünčilen¦                irigsen dayini daruγsan üneker¦ tuγuluγsan erdeni-yin üsnirtü¦ qaγan burqan-a mörgümü egüni ner-e-i¦                nigente  ungsibasu  alimad¦  sonusuγsan  tere  imaγta¦  maγui  jayaγan-dur  ülü¦  törüged  tengri  kiged¦                kümün-ni qotala tegüsügsen¦ degedü biy-e-i olqu boluyu¦ o[ṃ] muni miq-a-q-a muni miq-a¦ muni so q-                a bum burqan-u¦ ariγun-bar jirüken-ü¦ quriyangγui tegüsbei::¦                                                                        Figure  14:  Lamas  chanting  ritual  texts  during  the  offering  ritual  at  ovoo  stone  cairn,  Utu  Bulag,                Mongolküree, Xinjiang UAR, China (Ondřej Srba, June 2010)                                                                       286","3. Index                  The  index  contains  all  words  occurring  in  transcribed  Mongolian  texts  excluding  dhāraṇī                transcriptions  and  continuous  passages  in  other  languages  (Tibetan,  Chinese)  because  the  Latin                transcription of these textual parts is rather arbitrary as much as the scribal accuracy and writing style                of the given manuscript allowed. Case suffixes transcribed with hyphen are listed together with the                root word. “γ” is listed directly behind “g”, “ö, ü” follow “o, u” respectively. The numerical reference                refers to the cataloguing call-number assigned to a given text within the framework of the Mongolian                Manuscript  Project (preceded  by  Msc.  in  the  edition)  with  a  space  omitted  between  the  letter  and                number parts of the call-number.                 [a]bun       D140/1v                             abur[i]tan-ni   D221/1/3r                [belg]e      D221/1/1v                           abur-a       B55/4-l/8v                [birγ-a]     D159-5/4v                           aburaγči     D178/1/2v, D225/2v, D271/2v, D271/3v,                [d]ung       D77/4r                                           E8/8v                [ebe]r?      D77/4r                              aburaγtun    D286 (2)                [γa]γča      B45/2r                              aburaju      E8/8v                [inu]        D77/2r                              abural       B39/11/19r, B55/2/19v, B61/2/1v, B65/1/1v,                [ni]dün      D77/4r                                           B161/1/13v, D147/1v, D225/3r, D225/4v                [ö]ggün      D77/1v                              abural-daγan   D271/9v                [qoya]r      D77/4r                              abural-dur   D291/2/1r                [s]ang-iyar   D178/1/4v                          abural-iyar   D286 (2)                [s]ayin      D178/1/4v                           abural-tai   D286                [t?]araničin-u   D77/1v                          aburaltu     B55/4-l/4r                [takimui/ergümüi]  D77/1v                        abural-tu    D271/6v                a[γ]laγ      D141/3v                             abural-un    B39/11/11r, B55/2/11v, B61/2/3v,                a=jariju     D166/13r                                         B62/1/32v, B62/1/33v, B161/1/8v, D172/1v,                a=qu         B45/9/6v                                         D172/4r, E8/9v                                                                        966                a-a          B55/2/19v                           abural-yiar    B65/1/6r                ab           B18/7/2r, B18/7/6v                  aburan       D219/2/4r, D271/4v (2), D271/5v, E8/8r                aba          B18/9/2r, B61/2/1r, D141/2r         aburanal-a   D286                abaγ-a       D271/2v                             aburču       B55/4-l/5v, B55/4-l/6r                abaγsan      B61/2/4r, D291/1/1v                 aburi        B39/11/15v, B55/2/15r                abalan       D100/4r, D217/3v                    aburida      D225/5r                abarabasu    D271/4v                             aburil-yiar   B61/2/6r, D172/7r                abaraγči     D166/13r                            ača          D178/1/4r                abasu        B39/11/18v, B55/2/19r, B161/1/13v   ačaraba      D79/1/5r                aba-tur      D25/4r                              ači          B39/11/8v, B45/9/6r, B55/2/8v, B65/1/1v,                abči         B161/1/14r                                       B65/1/4v, D10/5v, D140/2r, D141/4r,                abčibai      D286                                             D172/1r, D217/3v, D291/1/1v                abču         B39/11/16r, B39/11/17r, B39/11/19r,   ačičinü    B65/1/5r (2), B65/1/5v (2)                             B39/11/21v, B55/2/16r, B55/2/17r,   ačiγul       D25/5r (2)                             B55/2/19r, B55/2/21v, B61/2/1v, B61/2/2r,   ači-i   B55/2/16r, B161/1/11v                             B61/2/2v, B61/2/4r, B65/1/2v, B65/1/3r,   ačil[a]qu   B39/11/16r                             B65/1/4r, B65/1/4v, B65/17/4r, B161/1/11v,   ačilaqu   B55/2/16r, B161/1/11v                             B161/1/12v, B161/1/13v, B161/1/15r,   ačinar-tur   B50/3/8r, D79/1/7r                             D79/2/1v, D172/2r, D172/3r, D172/4v,   ačiqu     B61/2/4v                             D172/6r                             ačira=ba     B45/9/4v                abγ-a        D271/1v                             ačiraba      B50/3/5v                abid         B18/7/7r                            ačiTu        B18/7/3r, B39/11/19r, B45/9/2v, B55/2/19v,                abida        B55/7a/2v, B61/1/3v                              B55/4-l/5r, B55/6/3r (2), B55/6/3v, B55/6/5r                abir=tan-i   D217/2v                                          (2), B61/2/1v (3), B61/2/2r, B61/2/2v (2),                abiraqu-tu   B55/4-l/8r                                       B61/2/3r, B61/2/4v, B62/1/32r, B62/1/36r,                abisig       D322/2v                                          B65/1/1v (2), B65/1/2r (2), B65/1/2v (3),                abisig-un    D322/2v (2)                                      B65/1/3r (3), B65/1/3v (3), B65/1/4r (3),                abiy-a-yin   B18/7/3v                                         B65/1/4v (2), B65/1/5r (2), B161/1/13v,                ablaqu-dur   B55/6/7r                                         D25/6r, D77/4v, D172/1v (2), D172/2r (3),                abqaγuluγsan   B65/1/3v                                       D172/2v (4), D172/3r (4), D172/3v (3),                abu=ral-tan-u   E8/8r                                         D172/4r (3), D172/4v (5), D172/5r (3),                abubasu      D141/3r                                          D172/5v (2), D172/6r (3), D172/6v,                abuγad       D166/2r, D172/7r, E8/1v                          D172/7v                abuγči       B65/1/4v, B81/2/2r, D77/4v          ači-yi       B39/11/16r, B61/2/1r, B61/2/5r, B65/1/1r,                abuγsan      B55/4-IV/24r, B61/2/4r (2), B61/2/4v,            D172/5r, D172/5v (2), D172/6v (3), D172/7r                             B65/1/4r, B65/1/4v, D10/5v, D100/5r,             (2), D172/7v                             D140/2r, D172/4v, D172/5r, D172/6r,   ad[a]γusun-u   D141/2r                             D217/4r, D221/1/5r                abuγsan-dur   D79/2/1v                abuγsan-yi   D141/4r                abun         B65/1/4v, D77/4v, D141/3v, D172/4v,   966  The instrumental suffix is transcribed precisely according to                             D291/1/1r                           the  particular  graphical  form  of  the  elements  (hook-launched                abur         D178/1/2v                                                                 eteger silbi = y).                                                            287","ada          B18/9/2v (2), B55/4-III/16v, D77/2r, D77/2v,   aginasta-yin   B55/4-IV/23v                             D77/4r, D79/1/5v, D79/2/3v, D140/2v,   agji      B55/2/2r                             D141/3r, D141/3v, D141/4v, D217/5v,   agni-yin   E8/3r                             D221/1/7r, D225/3v, D225/5r, D244/2r,   agtu     B55/4-IV/24v                             D244/2v, D271/8v, D291/1/2r, D291/2/2r   aγ’ar   B39/11/7v, B161/1/5v                adagi-yin    D79/1/1v                            aγamadi      B18/7/7r                adaγačaqu    B39/11/16r                          aγar-a       B65/4/1v                adaγu        B39/11/13v, D291/1/2r               aγar-ača     B39/11/4r, B55/2/3v, B55/4-l/2v, B161/1/2v,                adaγulju     B61/2/3v, B65/1/3v                               D166/3v (2), E8/2v                adaγun       B18/9/2r                            aγarča       B39/11/7r, B55/2/6v, B161/1/5r                adaγ-un      B39/11/5v, B55/2/5v, B161/1/4r      aγar-dur     B18/7/1v, B50/3/1v                adaγun-u     D166/11r, E8/7r                     aγari        B55/4-l/3v, B55/4-l/4v, B55/4-l/9v                adaγusu      D271/8v                             aγar-tur     B45/9/1v, B55/4-III/14v, D10/1v, D25/6v,                adaγusun     B18/9/1v, B18/9/2r (2), B18/9/2v, B50/3/10v      D178/1/2r (2), D322/1v                adaγusun-tur   B18/9/2r                          aγar-un      B39/11/5r, B55/2/4v, B55/4-l/3r, B161/1/3v                adaγusun-u   D217/6r                             aγasilan     D286                adaγuu       B55/2/13r, B161/1/10r               aγči         B18/7/4v, B18/9/2v, B39/11/5v, B45/9/6v,                adal         B65/17/4r, D10/3r, D10/7r, D10/8r, D77/5r,       B50/3/9r, B55/2/5v, B65/4/3v, B161/1/4r,                             D100/4r, D140/2v, D221/1/2r, D225/3v,            D79/1/8v (2), D100/5r, D217/4r, D225/3r (2)                             D225/4v                             aγči-bar     B81/2/2r                adali        B39/11/13v, B39/11/17r, B39/11/18v,   aγčid      D291/2/1r                             B50/3/12r, B55/1/3r, B55/2/13v, B55/2/17r,   aγčid-dur   D291/2/1r                             B55/2/18v, B161/1/12r, B161/1/13r, D25/8r,   aγlaγ-a   D140/1v                             D77/4v, D79/1/11v (4), D322/2v      aγsad-tur    D79/1/8v                adalidqabasu   D244/1v                           aγsad-un     B50/3/9r                adas         B39/11/20r, B55/2/20v, D322/3r      aγsan        B39/11/3v, B55/2/3v, B55/4-IV/20v, B55/4-                adasadad-ta   D141/4v                                         l/2r, B161/1/2v, D10/9r, D100/2v, D100/5v,                adas-i       D322/4v                                          D217/4v, D217/6v, D221/1/5v, D225/2v                adaslaγsan   B39/11/7r                           aγsaran      B61/2/4v, B65/1/5r                adaslaju     B61/2/5v                            aγsin        D271/9r                adastad      B39/11/18r, B55/2/18r               aγsin-a      B161/1/2v                adastad-eyer   D27/4r                            aγšin        B45/1r, D271/7r                adastad-i    B18/7/5v                            aγta         D27/3r, D166/11v                adastadlan   D291/2/1v                           aγtan        D25/4r                adastad-un   B39/11/4v, B55/2/4v                 aγu          B61/1/2v                adastalun    D271/6v                             aγu=luγsan   B39/11/2r                adγadu       B55/4-IV/23r                        aγuča        D225/1v                adγaγtu      D217/5r                             aγučila      B39/11/19r                adili        B50/3/11v (4), B161/1/10r           aγučilan     B39/11/10v, B55/2/11r, B55/2/19r,                adis         B161/1/14r, E8/5r, E8/8r (2)                     B161/1/13v, B161/1/7v                adis=tad     E8/9v                               aγuγ-a       B161/1/4r, D221/1/3r                adis=tid-i   D322/3r                             aγui         B18/7/1v, B18/7/5r, D291/2/1r                adis=tidla=ju   D322/2v                          aγujim       B62/1/37r                adisalaγsan   B161/1/5r                          aγujim-un    B39/11/6v, B55/2/6v, B161/1/4v                adisalju     B65/1/6r                            aγul[a]γsan   D217/2r                adisatad     B161/1/13r                          aγula        B18/7/4v (5), B18/7/5r, B18/7/7r, B39/11/5r,                adisatad-bar   D286                                           B39/11/5v, B55/2/5r, B55/2/5v, B55/4-                adisatadu    D291/1/2v                                        III/16r, B55/4-IV/25v (2), B55/4-l/10r,                adisatalun   D271/9v                                          B81/2/2v, B161/1/4r, D147/2v, D166/12r,                adis-i       D178/2r, D178/2v                                 D166/13v, D322/3v, D322/4r, E8/8r, E8/9r                adisla=mui   D178/2r                             aγula[n]     B55/4-IV/22r                adislaγsan   B55/2/6v, B55/4-l/4v                aγula-ača    D322/4r                adislaγsan-ača   D178/2v                         aγula-dur    B50/3/4r, B50/3/6v                adislaju     B18/7/6v, D172/7r                   aγulan       B55/6/4v                adislamui    D178/1v                             aγulan-ača   D141/2v                adislaqui    D178/1v (3)                         aγulan-dur   B18/7/5v, B45/9/3v, B45/9/5r, D79/1/4r                adis-tad     E8/9v                               aγulan-i     B50/3/8v                adistadlan   D291/2/1r                           aγulan-tur   D141/1v                adistad-un   B18/7/2r, B55/4-l/9v, D166/2v, E8/2r   aγulan-u   D271/6v, D291/2/1r                adistalan    D219/2/2r                           aγulas-dur   B18/7/4v                adistelge    B55/4-l/3r                          aγulas-un    B18/7/4v, B55/4-IV/17v, D217/1v, D271/8v                adistid      D77/4r, D166/14r, D166/8v           aγula-yi     D141/3v                adisTid=dur   B61/1/7v                           aγulayin     D79/1/4r, D140/1v                adistida     D77/1v                              aγula-yin    B18/7/7r, B45/9/3v, B45/9/6v (2), B50/3/4r,                adistida-i   D77/1v                                           B50/3/8v, D79/1/8r, D219/1/1r, D219/1/2r,                adistid-iyar   D77/3v                                         D219/1/7r, D219/2/1r, D291/1/1r, D291/2/1r                adistid-tu   D140/3r                             aγulsun      B65/17/1v                aduγunu      D77/1v                              aγuluγsan    B39/11/5v, B55/2/1v, B55/2/5v, B55/4-                aduγun-u     D77/1v                                           IV/19v, B55/6/2r, B161/1/1v, B161/1/4r,                aduγusun     B18/7/6r                                         D100/1v, D100/4v, D217/4r, D221/1/1v,                aduγusun-u   D77/2r, D77/2v (3)                               D221/1/4v                agγ’ar       B55/2/7v                            aγulun       D10/2v                agi          B39/11/2v, B39/11/6r, B39/11/7v, B55/2/7v,   aγur   D77/2r, D77/4v                             B55/6/2v, B161/1/1v, B161/1/5v, D25/3r,   aγuraγ-yian   B61/2/1v                             D25/4r, D99/9r                      aγuriγan-iyan   D172/2r                aginastai-yin   D10/5r                           aγus=kin     D178/1/3v                                                             288","aγusig       B50/3/8v                                         B55/2/20r, B55/2/4v, B55/6/7r, B61/2/5r,                aγusiki-bar   B45/9/6v                                        B65/1/5v, B161/1/13r, B161/1/14r, D77/2v,                aγuskin-iyar   D79/1/8r                                       D79/1/2v, D140/2r, D166/12v, D178/1v,                aγuu         B55/4-IV/23r                                     D219/2/3v, D225/3r, D291/1/1r, D291/2/1v,                ai           B45/9/4r, B50/3/5r, D79/1/4v                     E8/8v                aj[i]yamu    B45/9/3r                            aliba        B18/7/3r, B18/7/6r, B18/7/6v, B18/7/7r,                ajaran       B18/7/6v                                         B18/9/2r, B39/11/13r, B55/2/13r, B55/4-                ajarγ-a      D166/11v                                         IV/20r, B55/4-IV/22v, B55/7a/1v, B55/7a/3r,                ajarγ-a-yin   E8/7r                                           B61/1/1v, B61/1/4r, B65/17/5v, B65/4/3v,                aji          D271/6v                                          B161/1/9v, D10/3v, D10/8r, D79/2/3r,                aji[ya]mu    B50/3/3v                                         D99/9v, D100/4r, D140/2r, D140/2v,                ajiγu        B45/9/3r, B45/9/3v, B45/9/4r, D79/1/3r,          D141/2r, D141/2v, D141/4v, D166/13r,                             D79/2/1v                                         D217/2r, D217/3v (2), D221/1/2v, D221/1/4r                ajiγuu       B50/3/3v, B50/3/4r, B50/3/5v                     (2), D225/5r, D225/5v, D271/9v, D291/1/1v,                ajiraγ[...]   D219/2/1v                                       D291/1/2r, E8/8v                ajiraγsan    B39/11/4v, B55/4-l/3r               ali-i        E8/8v                ajiraγulaqui   E8/8v                             alimad       B55/1/4r, B65/4/2r, D140/2r (2), D141/4r,                ajiraγulqui   D166/13r                                        D225/3r, D291/1/1v                ajiraju      E8/8v                               alimid       D291/1/1v                ajiran       B39/11/6r, B45/2r, B55/2/6r, B161/1/4v,   alin   B39/11/2v, B39/11/5r, B55/2/2r, B55/4-l/3r,                             D166/13r, E8/9r                                  B65/4/2r, B161/1/1v, B161/1/3v, D172/6r                ajiyamu      D79/1/3v                            alinču       D178/1/4r                ajiyarju     D271/1v                             alin-dur     B45/2r                aju          D79/1/4r, D100/4r, D172/7v, D221/1/4r   alin-iyar   D79/1/2v                ajuγu        D79/1/5r                            alin-ni      B55/4-II/12v                ak’a         B55/2/6r                            aljiyan      D225/4r                akiγlaqu     D141/2v                             aljiyas      B18/7/3r                ala          B45/9/4v, B50/3/5v                  aljiyas-iyar   D77/4v                alabasu      B45/9/4v (2), B50/3/5v (2), D79/1/5r,   alqaγulan   B61/2/4r (2)                             D79/1/5v                            alqaγulun    B65/1/4r, D172/4v                aladuγan     D10/5r                              alqulan      B65/1/4v                alaγ-a-ban   D159-5/4r                           alta         D140/1v, D271/7r, D291/1/1r, E8/6v                alaγadan     B65/1/5r                            altai        B18/7/4v                alaγči       B55/4-IV/23r, B55/4-IV/23v, B55/4-IV/24v,   altan   B18/7/2v, B18/7/4v, B18/7/7r, B45/9/4v,                             D10/3v, D10/4v                                   B45/9/7r, B50/3/5v, B55/4-III/15v, B55/4-                alaγlaju     D79/2/2r                                         IV/17v, B55/4-IV/20r, B55/4-IV/22r,                alaγsal      B65/1/4v                                         B55/6/1v, B65/17/1v, D10/2v, D10/4r,                alaγsan      D100/3v, D217/3v, D225/4r                        D10/8v, D25/1v, D25/8r, D27/1v, D77/3v,                alai         B18/9/1v                                         D79/1/5v, D79/1/9r, D99/8r, D100/2r,                alaju        D100/3v, D217/3r, D221/1/3v                      D111/1v, D159-5/2r, D166/2v, D166/3r,                alan         B55/4-IV/20r, B55/4-IV/23r, D10/4v,              D217/2v, D219/1/3v, D219/2/2r (2),                             D10/8v, D217/2v, D221/1/2v                       D221/1/2v, E8/2r (2)                alatuγai     B45/9/4v, D79/1/5r                  alta-tu      D25/4r, D27/3v                albatu       D219/1/7v                           altuγai      B50/3/5v                albin        D79/2/3v, D322/4r                   aluγsan      D221/1/2r, D221/1/4r                albing       D159-5/5r                           alyangqui-yi   B55/4-l/8v                albin-u      D178/1/4r                           am           B50/3/10r, B50/3/6r, B55/4-l/8r                albuu        D79/1/5r                            am=tatu      D140/1v                aldaγsan     B45/9/7v, B50/3/10r, B55/4-IV/24r, D10/6r,   ama   B39/11/12r, B45/9/5r, B55/2/12r, B81/2/1v,                             D79/1/9v                                         B161/1/9r, D25/5r, D77/4v, D79/1/5v,                aldaγsan-adal   D100/2r                                       D141/2v, D291/1/1v, D291/2/2r, E8/1v                aldaγsan-i   B39/11/14v, B161/1/11r              ama-ban      D159-5/5r                aldaγsan-ni   B55/2/14v                          amabar       D77/4r                aldaγulqu    B39/11/9v, B55/2/10r, B161/1/7r     amabar-iyan   D172/3v                aldal        B39/11/18v, B61/2/4v, B161/1/13v, D140/2r   amabar-yian   B65/1/3v                             (2), D172/5v, D291/1/1v             amai         B55/4-l/8v                aldala       B65/1/5r                            ama-iyan     D172/3v                aldal-i      D166/13r, E8/8v                     aman         B18/9/1v (2), B18/9/2r, B45/9/7v, D77/5r,                aldal-ügei   D291/1/1v                                        D79/1/9v, D166/1v                aldar        B18/7/5v, B39/11/17v, B55/2/17v, B55/4-  aman-ača   B55/4-IV/20r, D10/8v, D217/2v, D221/1/2v                             l/9r, B81/2/2v, B161/1/12v, D79/2/4r,   aman-bar-yi[a]n   B61/2/3r                             D166/13v, D225/3v, D225/4v, D291/2/1r,   aman-düni   D286                             E8/9v                               aman-tur     B18/9/2r, B55/4-IV/23r, D10/4r, D27/4v,                aldarsiγsan   B55/4-III/14v, B65/4/2r, D225/5r                D27/5r                aldarsiqu    D79/2/2r, D79/2/2v                  aman-u       B39/11/13v, B55/2/13v, B161/1/10r                aldar-tu     B55/4-IV/24v, D10/6v, E8/6r         amaraγ       B39/11/18v, B65/1/3v, B65/1/4v (2),                aldar-un     D166/10v                                         B65/1/5r, D77/4v                aldatu       D79/2/2r                            amaraγ-iyar   B39/11/13r                alγadan      B61/2/4v, D172/5r                   amaraγun     B18/9/2r                alγan-dur    D178/2r                             amasaγsan-u   B50/3/6r, D79/1/6r                alγasal      B61/2/1v, B65/1/1v, D140/1v, D141/3v,   amatu    B45/9/2v, D79/1/3r                             D172/1v, D219/2/4r, D291/1/1r       ama-tur      D27/4r                alγasangγui-yi   B65/4/2r                        ama-un       D219/2/2r                alγuurlaγtun   B55/4-l/7r                        ama-yi       D141/3r, D271/4v (2), D271/9r                ali          B18/7/2r, B18/7/5r, B18/7/6v, B18/9/2r,   ami    B55/1/2v, B55/7a/6r, B55/7a/6v, B61/2/1v,                             B39/11/18r, B39/11/19v, B55/2/18r,               B61/2/5r, D10/3r, D141/4v, D172/1v,                                                             289","D172/6r, D217/6r, D221/1/7r, D271/8r,            D159-5/5v, D159-5/6r, D166/14r (3),                             D291/2/2r                                        D172/1v, D225/3v, E8/9v (3)                ami=Tan-i    B61/1/3r                            amuγulang-ača   B39/11/3r, B161/1/2r                amidar       B55/4-III/15r                       amuγulang-i[yar]  D77/5r                amiduraγul   D219/1/7v                           amuγulang-iyar   B39/11/20r, B161/1/14r, D79/1/11v                amii         B55/4-IV/22v                        amuγulangtu   B45/1r                ami-i        B50/3/5v, B55/2/17r, B65/17/4v,     amuγulang-tu   B62/1/32r                             B161/1/12v                          amuγulang-un   B18/7/5r, B39/11/3r, B55/2/2v, B161/1/2r                amin         B18/7/5v, B18/7/6r, B18/9/1v, B55/4-IV/24v,   amuγulang-yi   B45/1v                             B65/1/5v, D10/6v (2), D77/1v, D77/2r,   amuγulang-yiar   B55/2/20r                             D140/2v, D178/1/2v, D225/3v, D225/4r,   amun-i   B18/7/6v                             D225/4v, D291/1/2r                  amuqu        E8/1v                amin=div-a   D322/4r                             amur         B39/11/13v, B39/11/18v, B55/2/12r,                amin-du      D100/3r, D100/6r                                 B55/2/13v, B55/2/18v, B55/4-l/6v,                amin-dur     D217/5r                                          B161/1/10r, B161/1/13v, D178/1/4v,                amin-i       D244/2r                                          D225/4r, D225/4v, D271/6v, D271/8v, D286,                amin-iyar    D79/2/2v, D166/8r, E8/4v                         D291/2/1r, E8/1v                amin-tur     D10/10r, D77/2v                     amur[a]liγuluγad  E8/3v                amin-u       B55/4-l/6r                          amur=liba    D166/8v                amirlaγulumu   B161/1/9r                         amur=liγulaγad   D166/6r                amisqaγuluγsan   D172/3v                         amuraγ       B55/2/13r, B61/2/3r, B61/2/4r, B61/2/4v (2)                amisqal      B61/2/3r                            amuraγlaju   D172/2v, D172/3v                amisqul      B65/1/3v                            amuraγulun   B55/4-III/16v                amitai       B61/2/1v, D172/1v                   amuraliqui-yin   E8/8r                amitan       B39/11/3r (4), B50/3/3r, B55/2/2v (3),   amurjiγulumu   B39/11/12r                             B55/2/3r, B55/4-IV/25r, B55/7a/5r,   amurjiγulumuu   B55/2/12r                             B61/1/7v, B61/2/6r, B81/2/2v (2), B161/1/2r   amurli[ng]γui   D219/1/4v                             (4), D141/4r, D159-5/6r, D166/8r, D244/1v,   amurliγad   D217/6v, E8/5r                             D271/8r, E8/4v                      amurliγulbai   D79/1/6v                amitan?      D79/1/1v                            amurliγulju   B45/2r (2)                amitan-a     B39/11/2v, B55/2/2v, B161/1/2r      amurliγulqu   B55/4-l/6v                amiTan-du    B61/1/7r, D221/1/6v                 amurliγulqui   B18/7/5r, B18/7/5v                amitan-dur   B45/2r, D79/1/11v (2), D79/1/1v, D79/1/6v,   amurliγuluγ=či   D322/4v                             D221/1/5r, D322/4v                  amurliγuluγad   B45/1v                amitan-i     B39/11/9v, B55/2/10r, B55/7a/1v, B55/7a/2r,   amurliγuluγči   B65/4/3v, D322/3r                             B55/7a/2v, B55/7a/3r, B55/7a/4r (3),   amurliγulun   B81/2/2v, D225/5v                             B61/1/1v, B61/1/4r (2), B61/1/6r, B61/1/6v   amurliju   E8/10r, E8/8r                             (2), B62/1/32v (2), B62/1/33r, B62/1/33v,   amurlin   D178/2/2v, D225/3v                             B62/1/38r, B65/1/6r (2), B161/1/7r,   amurlingγui   B18/7/3v, B55/1/3r                             D79/1/8v, D100/5r, D140/2r (3), D147/3r,   amurliqui   D166/1v                             D172/7r, D217/3r, D217/4v, D221/1/3v,   amurqan   B55/2/18v, B161/1/13r                             D221/1/5v, D291/1/1v (2), D322/4r   amurqan-iyar   B161/1/9v                amitan-ni    B55/4-l/9r, B61/2/6r, D291/1/1v     amur-ügei    D166/1v                amitan-tu    B55/7a/4v                           andaγ-a      D219/1/4v                amitan-tur   B50/3/12r, D10/11r, D77/4r, D100/4v   andal      D141/4r                amitan-u     B45/9/6v, B50/3/12r, B50/3/9r, B62/1/32v,   ang   B55/6/7r                             D79/1/1v, D79/1/6v, D166/10r, D178/2/2v,   ang[gi]jiraγsan   B39/11/3r                             D225/2v, D322/4v, E8/10r, E8/6r     angdabai     B18/7/6r                ami-yi       B39/11/17r, D79/1/5r                anggi[ji]r[a]γad   B161/1/2r                amiyi-i      B55/4-l/4r                          anggijiraγsan   B55/2/3r                amladaγsan-u   D178/1/3r                         anggijiraγu=lugči  B65/4/3v                amogasidi    D322/4r                             anggijiraqu   B55/2/2v                amogʼasidi   B18/7/7r                            anggijiratuγai   B39/11/3r                amsaγad      B18/7/5r, B55/4-III/16v, B55/4-IV/21r,   anggijirqu   B39/11/3r, B161/1/2r                             D100/3r, D100/6v, D140/1v, D141/3v,   anggijirtuγai   B55/2/3r, B161/1/2r                             D291/1/1r                           anggir       B61/2/1v, D172/2r                amsaγsan-u   B45/9/5r                            angγayiγsan   D159-5/5r                amsaγulugsen   B62/1/32r                         angkilan     D166/4v                amsaju       B62/1/34r (2), B62/1/34v            angkilγan    E8/3r                amsan        D10/10v, D25/7r, D25/8v, D271/8r    angqan       B45/9/2v, B55/4-l/2v                amsarun-un   D217/5v                             anii         B55/4-l/7v                amta         B18/7/1v, B45/9/1v, B50/3/1v        anu          B39/11/18r, B39/11/20r, B45/9/4v,                amta=tu      D166/9v                                          B50/3/11v, B50/3/6v, B50/3/9r, B55/2/11v,                amtatan      B39/11/7r, B55/2/6v, B161/1/5r                   B55/2/14v, B55/2/20v, B61/1/4r, B65/1/1v,                amtatu       B18/7/3r (2), B39/11/4r, B45/1v, B55/2/4r,       B65/17/1v, B65/17/2r (2), B65/17/2v,                             B161/1/3r, D166/4v, D291/1/1r, E8/3r,            B81/2/2r (2), B161/1/12r, B161/1/13r,                             E8/5v, E8/6v                                     B161/1/14v, B161/1/8v, D79/1/11v,                amta-tu      B18/7/6r                                         D166/12v, D166/13r (3), D166/13v (4),                amtu         B55/6/2v                                         D166/6r, D166/9v, D178/1/2r, D178/1/2v (4),                amtutai      D141/3v                                          D217/4r, D322/2r, E8/2r, E8/3v                amtutu       D271/3r                             aq-a         B18/9/2r, B50/3/3r, B61/2/1v, B61/2/5r,                amuγu=lang   B61/1/1r                                         D77/1v, D77/2r, D77/4v, D79/1/3r, D111/3r,                amuγulang    B18/7/7r, B18/9/1v, B39/11/3r, B39/11/6v,        D140/1v, D141/3v, D271/7r, D291/1/1r                             B55/2/22r, B55/2/2v, B55/2/6v, B55/4-  aqai      B161/1/4v                             IV/26v, B55/6/7v, B55/7a/1v, B61/1/1v,   aqamad   D178/1v                             B161/1/2r, B161/1/4v, D10/11v, D141/1v,   aqamad-i   B55/2/9v, B161/1/6v                                                             290","aqamad-yi    B39/11/9r                           ari=γulun    D99/8v                aq-a-tu      B55/4-IV/24r, D10/5v                ari=γun      B45/9/4v                aqu          B39/11/3v, B55/2/18r, B55/2/3r, B65/1/5v   ari=laqu   B18/7/3r                aqui         B18/7/2v, B18/7/4r, B18/7/5v, B18/7/6r,   ari=lγatuγai   D79/1/9v (2)                             B55/4-III/14v, B65/1/1v, D77/3r, D140/2v,   aribadču   D217/6v                             D172/1v, D172/6r, D217/7r, D244/1v, E8/9v   aribadqaju   B55/4-l/6r                aqui-dur     D79/1/2v, D100/2r, D221/1/1v, D221/1/2r   aribadqaqu-yin   B55/2/9r, B161/1/6v                aqui-tur     B55/4-IV/19v, D10/7r, D10/8r, D100/1v,   aribadqu-yin   B39/11/8v                             D217/1v                             aribadtun    D141/4v                aqui-yin     B18/9/2r                            aribajiγad   B55/4-l/10r                aqur         B50/3/6r                            aribajiγulamui   D141/1v                ar[a]d-yin   D10/4r                              aribidγul    D291/2/2r                arabadqan    B55/7a/4v                           ariγali      D25/5r                arača        B55/4-l/1v, D25/3r, D79/1/1v        ariγu=lal    D178/2/1v                aračiγsan    D172/4r                             ariγu=lan    B18/7/3v, B18/7/4r (2), D178/2/1v                arad         B39/11/13r, B39/11/15r, B55/2/13r,   ariγudan    B39/11/11r, B55/2/11r                             B55/2/14v, B161/1/11r, B161/1/9v, E8/8r   ariγudqaγad   B45/1v                arad-dakin-u   B55/2/18r, B161/1/13r             ariγudqaγči   B55/4-l/2v                arad-ḍakin-u   B39/11/18r                        ariγudqan    B55/4-l/3v, D219/1/7v                arad-tur     D225/4v                             ariγudqaqu   B55/2/8r                arad-un      B39/11/10v, B55/2/11r, B161/1/8r    ariγudqu     B39/11/7v, B161/1/6r                araγ-a-i     B55/2/9r                            ariγudtun    B161/1/8r                araγal       B61/2/4r, D172/4v                   ariγul       D221/1/5v                araγ-a-tur   B39/11/8v, B161/1/6v                ariγul[a]mui   D219/1/4v (2)                araγun       D79/1/5v                            ariγul[a]n   B65/4/3r, D25/2r, D25/2v, D25/3r, D25/3v                araγun-ud-un   B45/9/7r                          ariγul=qui   D166/3v                arai         B65/1/1v, D172/1v                   ariγulal     B39/11/4r (2), B161/1/1r, B161/1/2v,                aran         D166/12r                                         B161/1/3r, D178/2/1v                arasalang-i   D27/4v                             ariγulal-dur   B39/11/3v, B55/2/3v, B161/1/2v                arasi        E8/3r                               ariγulal-iyar   B39/11/11r, B161/1/8r                araslang     D271/2r                             ariγulal-yiar   B55/2/11r                arayatan     B55/2/7r, B55/2/8v, B161/1/5r, B161/1/5v,   ariγulan   B18/7/2v (3), B18/7/3r (4), B18/7/3v (10),                             B161/1/6r                                        B18/7/4r (8), B18/7/4v (8), B18/7/5r (3),                arayatan-u   B55/2/6v, B161/1/8v                              B55/2/3v, B55/2/4r, B55/4-III/14v (2),                arbajin      B65/17/5v                                        B55/4-III/15r, B55/6/2v, B55/6/3r (2),                arban        B18/7/3v, B18/7/4r (2), B18/7/7r, B18/9/2v,      B55/6/3v (2), B55/6/4r (2), B55/6/4v,                             B39/11/5r, B55/2/5r, B55/4-III/15r, B55/4-       B55/6/5r (5), B55/6/5v (2), B65/4/2r (2),                             III/16r, B55/4-III/16v, B55/4-IV/20v, B55/4-     B65/4/2v (2), B65/4/3r, B65/4/3v (3),                             l/10r, B55/6/3r, B55/7a/1v, B55/7a/3r,           D99/9r (2), D111/2r, D166/5r, D166/5v,                             B55/7a/4v, B61/1/2r, B61/1/4r, B61/1/7r,         D178/2/1v, D178/2/2r (3), D271/7r, D271/8r,                             B61/2/1v (2), B61/2/5v, B65/1/1v, B65/1/5v,      D271/8v, D291/2/1v, E8/3r                             B65/17/2v, B65/17/3r (2), B161/1/3v,   ariγulaqui   E8/3r                             D10/9r, D25/4v (2), D100/2v, D100/4r,   ariγulmui   B39/11/7v, D178/1/2r (2), D178/1/2v (4),                             D100/5v, D141/1v (2), D159-5/6r, D166/2r,        D178/1/3r (4), D178/1/3v (5), D178/1/4r (6),                             D166/2v, D166/9v, D172/1v, D172/2r,              D219/2/3r                             D172/7r, D217/2v, D217/3v, D217/4v,   ariγul-mui   D178/1/2r                             D221/1/3r, D221/1/4v, D221/1/5v, D225/3r   ariγulqui   D166/5r, E8/3v                             (2), D225/3v, D225/5r, D271/6r, D271/6v,   ariγulqui-bar   D178/1/2r                             D286, D291/2/1r, D322/1v, E8/1v, E8/2r,   ariγuluγsan-iyar   D219/1/4v                             E8/5v, E8/8r                        ariγulumu    B55/2/8r                arbidqan     D159-5/2v, D159-5/4v, D159-5/5v     ariγulumui   D271/3v                arbidqu      D291/1/2v, E8/1v                    ariγulun     D166/5v                arbidqu-yin   B18/9/2r, D225/4v                  ariγul-un    E8/3r                arbidtun     D244/3r                             ariγun       B18/7/3r, B18/7/5r (2), B18/7/6v, B45/1r,                arbidun      D140/3r, E8/8r                                   B45/9/2r, B45/9/4r, B45/9/5v, B45/9/8v,                arbijiγad    B61/1/7r                                         B50/3/11v (3), B50/3/2v, B50/3/5r, B50/3/6r,                arbijiqui    D166/1v                                          B50/3/7r, B55/4-III/14r, B55/4-IV/20v (3),                arbin        B55/4-IV/18v                                     B55/4-IV/21r (2), B55/4-IV/21v, B55/4-l/1v                arca         D291/2/1v                                        (2), B55/4-l/4v, B55/6/2r, B55/6/2v,                arča         B39/11/2v, B39/11/7v, B55/2/2r, B55/2/7v,        B55/7a/1v, B55/7a/2v, B55/7a/3r, B61/1/1v,                             B55/6/2v, B161/1/1v, B161/1/5v, D25/4r,          B61/1/3v, B61/1/4v, B61/2/1v, B61/2/5v,                             D77/3r, D99/9r                                   B62/1/32r, B65/1/1v, B65/1/6r, B65/4/1v,                arčam=dari=oγtun  B55/4-IV/18v                                D10/10r (5), D10/10v, D10/8v, D10/9r (4),                arčan        D271/7r                                          D10/9v (4), D25/4v, D25/6r, D25/7r (3),                arčiγsan     B61/2/3r, B61/2/3v, B65/1/3v                     D25/7v (2), D25/8r, D77/1v (2), D79/1/11r                arčiju       B65/1/3r                                         (3), D79/1/2v, D79/1/5r, D79/1/6v, D100/2v                arčim=sa=dari   B55/4-IV/17v                                  (2), D100/3r, D100/3v, D166/5v (2),                arčin        B65/1/4v (2)                                     D166/6r, D172/1v, D178/1/2v, D178/1/3r,                argi-dur     B61/2/4r                                         D217/2v, D217/3r, D217/3v (3), D217/4r (3),                arγ-a        B18/9/1v, B55/7a/2r, B61/1/3r, B62/1/37v,        D217/4v (4), D217/5r (7), D217/5v (2),                             D166/4v, D178/1/2r, D178/2r, D178/2v,            D219/2/2v, D221/1/6r (6), D221/1/6v (3),                             E8/3r                                            D221/1/7r (2), D225/2v (2), D225/5r,                arγ-a-bar    B62/1/33v                                        D244/1v (2), D244/2r, D271/8r, D271/8v,                arγal        B65/1/4r                                         E8/3v (3)                ari=γulan    B18/7/2v, B18/7/3v, B18/7/4v (2)    ariγun-a     D79/1/11v                ari=γulmui   D178/1/2v                           ariγun-bar   B55/1/4r                                                             291","ariγun-nuγud   D79/1/9r                          ariyat[un]-u   B18/9/2r                ariγun-nuγud-un   B50/3/9v                       ariyatan     B39/11/7r, B39/11/7v, B39/11/8r, B55/2/7v                ariγuulamui   B161/1/6r                          ariyatan-ača   D322/4r                arii=γulqui   D166/5v                            ariyatan-u   B39/11/12r, B39/11/6v, B55/2/12r                ariki        B39/11/7r, B161/1/5r, D79/2/2v (2), E8/2r   arjayiγsaγar   D286                ariki-bar    D225/1v                             arjayiγsan   D159-5/5r                aril=γatuγai   D79/1/10r, D79/1/11r              arki         D166/3r                arilaγ-a     D291/2/2v                           armso=dari   B65/17/1v                arilaγči     B55/4-IV/21v                        array-a=alamγri   B65/17/1v                arilan       D225/4v                             ars[lan]     D322/4r                arilaqu      B55/1/1v, B55/1/2r, B55/1/2v (2), B55/1/3v,   arsalan   B18/7/5v                             B55/1/4r                            arsalan-dur   D25/8r                arilbai      D178/2/2r, D178/2/2v                arsalang     B55/4-IV/25v, B55/7a/6r                arilγ=γatuγai   D79/1/7r (2), D79/1/7v           arsalan-u    D25/7v                arilγ-a      D140/2v, D147/2r, D147/2v, D271/8v,   arsi       D166/5r (2), D271/8v                             D291/1/2r                           arsinar-un   D166/6r                arilγaba     B50/3/11v, D79/1/11v                arsis-un     E8/3v                arilγaγad    D159-5/2v, D159-5/4v, D159-5/5v     arsi-yin     E8/3r                arilγaγči    B18/7/1r, B18/7/6v, B50/3/5r, B50/3/5v,   aršiyan-tur   D219/2/2r                             B55/7a/2v, B62/1/33v, B65/4/2r, D10/11r,   aru   B45/9/2r, B45/9/5r, B50/3/6v, D79/1/2v,                             D25/7r, D25/8r, D178/1/1r, D217/5v               D79/1/6r                arilγaγsan   B61/1/3v, D77/3v, D79/1/7r          aruuγulang   D111/3r                arilγaγsan-u   B45/9/6r, B50/3/7v                asaγ-a       B161/1/4r                arilγaju     B39/11/4r, B45/9/2r (2), B45/9/4r, D25/2r,   asaγaγad   B45/1r                             D79/1/1v, D79/1/2r, D79/1/5r (2), D99/8r,   asaγuju   B65/1/5v                             D111/1v, D225/3r                    asai-yin     B45/9/7v                arilγamu     B45/9/5v, B50/3/7r                  asar         D286                arilγamu[i]   B50/3/8v                           asaraγči     B39/11/6r, B62/1/32v, B65/1/4v, B65/4/2r,                arilγamui    B50/3/8r (4), B50/3/8v (10), B50/3/9r (6)        B161/1/4v                arilγan      B55/4-III/17r, D141/1v, D141/2r (2),   asaraγuluγsan   D77/5r                             D141/4v, D178/1/2v, D217/5v, D221/1/7r   asaraju   D25/4v                arilγaqu     B50/3/12r, B81/2/2v (2), D79/1/7v, D111/2r   asaran   B39/11/13r, B61/2/4v, B65/1/4v, B65/1/5r,                arilγaqui    D111/2r                                          B161/1/9v, D172/5r, D225/3r                arilγaqui-yi   D178/2/1r                         asaraqu      D225/3r                arilγaqui-yin   B50/3/7r, B50/3/8r, D79/1/6v     asaraqui     B61/1/4r                arilγaqu-yin   B45/9/5v, D79/1/1v                asaril       D172/6v                arilγasuγai   D79/1/7v                           asarin       D172/5v                arilγatuγai   B45/9/4v, B45/9/5v (2), B45/9/6r, B45/9/6v,   asar-tu   D286                             B45/9/7r, B50/3/6r, B50/3/7v (5), B50/3/8r   asγ-a   B55/2/5v                             (3), B50/3/9r (2), B50/3/9v (2), D79/1/10r   asγaγsan   B55/6/1v                             (6), D79/1/10v (7), D79/1/11r (4), D79/1/5v,   asida   D147/1v, D225/3r, D225/4r                             D79/1/7r (3), D79/1/7v, D79/1/8v (2),   asiγ     B39/11/12v, B55/2/12v, B55/4-IV/20v,                             D79/1/9r (7), D79/1/9v (5)                       B55/6/6v, B161/1/9v, D10/9r, D100/2v,                arilγayu     B55/2/4r, B161/1/3r, D79/1/2v (2), D79/1/7v      D100/5v, D100/6r, D221/1/6r, D221/1/6v                             (5), D79/1/8r (10), D79/1/8v (4)    asi-yin      D79/1/9v                arilγayuu    B50/3/2r (2), B50/3/2v              asq-a        B39/11/5v                ariljilγ-a   E8/1v                               asqura       D79/1/6v                ariljiy-a    D166/1v                             asuγuju      B61/2/5r                arilju       B62/1/34v, D147/3r, D178/2/2v, D225/3v   asur    B55/4-l/4v                arilqu       B18/7/2v (3), B18/7/3r, D166/5v, D178/1/4v,   asuraγči   B55/2/6r, B61/2/4r                             D219/1/4v, E8/3v                    asuran       B55/7a/2v, B55/7a/3r, B61/2/4v                arilqu-yin   D225/5r                             asurču       D271/9v                ariltuγai    B50/3/10r (8), B50/3/10v (7), B50/3/11r (6),   asuri   D79/1/11v, D140/1v, D271/6v, D291/1/1r                             B50/3/11v, B50/3/9v (5), B55/4-IV/25r,   asuru   B50/3/11r, B50/3/12r, B61/1/4r, D141/3v,                             D25/2r, D25/2v, D99/8v (2), D111/2r,             D225/2v                             D166/12v, D166/7v, D166/8r (2), D166/8v   asuruγči   B61/2/3v                             (2), D225/1v (2), D225/2r (2), E8/4v (2),   asurun   B55/2/13r, B61/2/5v                             E8/5r (2)                           ašiγ         D217/4v                ariluγad     D322/3r, E8/8r                      ata          D166/11v, E8/7v                ariluγaγči   D221/1/7r                           ataγ-a       B55/2/6r, D271/1r, D271/1v, D271/2v,                ariluγsan    D178/2/1r, D178/2/1v                             D271/3v                arisu        B39/11/7r, B55/2/6v, B55/2/7r, B161/1/5v,   ataγačaqu   B55/2/15v, B161/1/11v                             D172/2v                             ataγ-a-tu    D10/4r                arisu-bar    B81/2/1v                            atuγai       D166/6v, D291/2/2v, E8/4r                arisun       B39/11/6v, B61/2/2r, B61/2/2v, B65/1/2v,   atuγur   D25/5r, D27/5r                             B161/1/4v                           auγ-a        B39/11/11r, B39/11/6r, B55/2/10v,                arisun-iyar   D166/3r                                         B55/2/11r, B55/4-II/13r, B55/4-IV/23v,                arisun-yar   E8/2r                                            B55/6/3v, B55/6/4v, B55/6/5r, B65/17/5v,                arisutu      D10/10r, D100/3r, D100/6r, D217/5r,              B161/1/8r, D77/2r, D166/10r, D166/10v,                             D221/1/6v                                        D217/2v, D225/2v, D225/3r, D225/5r, E8/6r                arisu-tu     B55/4-IV/21r                                     (2)                ariy-a       B61/1/8r, B61/2/1v, D147/1v         av-a         B55/4-IV/17v, B55/4-l/4r, B55/4-l/5r,                ariy-a=balo-yin   B62/1/32r, B65/1/5v                         B55/4-l/5v                ariy-a=ulamγ’ar   B55/4-IV/17v                   awa          D166/4r                ariyabalo-yin   B55/7a/5v                        awa=güngjid   B65/17/1v                ariyabalv-a-yin   B61/2/5v, D172/6v              awalokita-yin   B61/1/8r                                                             292","awangwadorji   B55/2/1r                                       B55/2/18r, B55/2/18v, B55/2/1v, B55/2/2r,                ay-a         B18/7/2v, B18/7/5r, B18/7/5v, B18/7/6r,          B55/2/2v (2), B55/2/4r, B55/2/4v, B55/2/5v,                             B39/11/17v, B39/11/19r, B39/11/5r, B45/1r,       B55/2/7v, B55/2/9r, B55/4-II/11r, B55/4-                             B45/9/1v, B55/2/11r, B55/2/18r, B55/2/19v,       II/11v (3), B55/4-II/12v, B55/4-II/13r,                             B55/2/5r, B161/1/13r, B161/1/13v,                B55/4-II/13v, B55/4-II/14r, B55/4-l/3r,                             B161/1/3v, D77/4v, D141/3v, D271/2r,             B55/4-l/4r, B55/4-l/5v, B55/6/2v, B55/7a/6r,                             D271/3v (2), D271/6v, D271/7r, D271/7v,          B55/7a/6v, B61/1/7r, B81/2/2v, B161/1/11v,                             D271/8v, D271/9v, D286, D291/2/1r (3),           B161/1/12r, B161/1/13r (2), B161/1/1v (2),                             D291/2/1v (2), D291/2/2r                         B161/1/2r (2), B161/1/3r, B161/1/3v,                ayaγ-a       D141/2v, D141/3r                                 B161/1/4r, B161/1/4v, B161/1/5r, B161/1/5v,                ayaγulun     D217/4r                                          B161/1/6v, B161/1/8r, B161/1/8v, D77/1v                ayalan       D100/3v, D217/3v, D221/1/4r                      (2), D77/2r, D77/2v, D77/3r, D77/4v,                ayan         B18/9/2r, B39/11/13v, B55/2/13v, B61/2/5r,       D77/5r, D79/1/5r, D140/3r, D141/2v,                             B65/1/5v, B161/1/10r, D25/4r, D172/6r,           D141/3r, D141/4v, D147/2r (2), D166/10v                             E8/7v                                            (2), D166/13v, D166/1v (3), D166/3r,                ayan-a       D217/4v                                          D166/4v, D166/5r (2), D166/5v, D166/9v,                ayan-du      D219/1/6r                                        D172/6r, D178/2/1r, D178/2/1v, D178/2/2r                ayan-dur     B55/6/7r, D141/2r                                (4), D178/2r (5), D219/1/1v, D219/1/2v,                ayangγ-a     B55/2/12v, B55/2/16v, B55/6/4v                   D219/1/3v (2), D219/1/4v, D219/1/7r,                ayan-tu      D27/3r                                           D225/3r (3), D225/5r, D244/3r, D271/5v,                ayil         B18/9/2r                                         D271/6v (2), D271/7r (3), D271/7v,                ayilad       D271/6v                                          D271/8v, D291/1/2v, D291/2/1r (3),                ayilad-ā     B45/2r                                           D291/2/1v, D322/2v, D322/3v, E8/1v (3),                ayiladču     D225/3r                                          E8/2r, E8/3r (4), E8/3v, E8/5v, E8/6r, E8/9r                ayiladnam    D27/3r                                           (2)                ayiladqabasu   E8/1v                             ba/ber       B50/3/11r                ayiladtuγči   B39/11/16v, B55/2/16r, B161/1/12r   babang-i    B55/4-l/4r                ayiladtuγsan   B161/1/12r, D172/7v               baburan      D271/2v                ayiladulγ-a-yin   D147/1v                        babüren      B18/7/6r                ayiladun     D178/1v (2), D178/2r (2)            bači         D166/1v                ayildu=mui   D166/2r                             badam-a=sambav-a D27/1v                ayil-dur     D291/2/1r                           badar[a]γu=laqui  D221/1/5v                ayil-un      D79/1/2r                            badar[a]γulqu   B161/1/6v                ayimaγ       B18/7/2r (3), B39/11/6r, B55/2/6r, B55/6/5r,   badar[a]γulqui   B39/11/8v                             B161/1/4v, D219/1/2v, D219/1/5v,    badaraγad    B81/2/2r, D225/3v                             D219/1/6v, D219/1/7v, D219/2/4v     badaraγsan   B39/11/5v, B55/2/5v, B161/1/4r, D225/2v                ayimaγ-dur   D159-5/1v, D159-5/4v                badaraγsan-iyar   B18/7/3r                ayimaγ-ud    B18/7/2r                            badaraγsan-u   D322/2r                ayimaγ-un    B18/9/2r, B18/9/2v, D141/3r         badaraγulju   D166/6v, E8/4r                ayiqu        B55/6/4v, D10/10r                   badaraγulqui   B55/2/9r, D100/5r                ayiraγ       B39/11/7r, B55/2/6v, B161/1/5r      badaraγulun   B61/1/5v                ayuγsan      D322/4v                             badaraju     D166/14r, E8/10r, E8/8v                ayuγulγan    D100/4r                             badaran      D225/3v                ayul         B18/9/2r (9), B18/9/2v (4), B39/11/12r,   badarangγu   D27/4r                             B55/2/12r, B55/4-l/8v, B62/1/32r, B65/17/4r,   badarangγui   D166/13r, D166/5r, D221/1/7v, E8/3r, E8/8r,                             B161/1/9r, D166/1v (2), D271/5v, D291/1/2r,      E8/9r                             D322/3v (6), D322/4r (4), E8/1v     badarangγui-bar   D217/6r                ayul-ača     D25/2v, D99/8v, D140/2v (2), D141/2v,   badaraqui   B18/7/3r, D217/4v                             D141/4v (3), D291/1/2r              badarču      B55/6/7v                ayul-du      D322/3v                             badarqu      B39/11/18r, B55/2/18r, B161/1/13r                ayulγan      D221/1/4v                           badaru       B55/2/4r                ayul-tu      B55/6/4r, B55/6/4v (2)              badm         B61/2/3r                ayul-un      B18/9/2r                            badma        D219/2/1v                ayumsiγ      D286                                badm-a       B65/1/3r, D10/4v, D99/8r, D172/3v                ayumsiγtai   D286                                badma=sambav[-a] D27/3v                ayun         B61/2/4r, B65/1/4v, D225/3v         badma=sambav-a  D166/7r, E8/4v                ayungγ-a     B39/11/12v, B161/1/9r               badm-a=sambav-a  B18/7/4r, B18/7/7r, D25/1v, D25/6r-6v,                ayuqu        B39/11/17r, B55/2/17r, B161/1/12v,               D79/1/1v, D111/1v, D178/1/4v                             D100/3r, D100/6r, D172/5r (2)       badm-a=sambhav-a D225/1v                ayuqui       B61/2/4v, B65/1/5r, D217/5r         badm-a-yin   D322/1v                ayuqui-dur   B39/11/14v, B55/2/14v, B161/1/11r   baγ[a]tud-un   D219/1/7r                ayuqui-yin   D221/1/6v                           baγasun      B61/2/3r, B65/1/3r, D172/3r                ayus         B61/1/4r                            baγatud      B18/7/2r                ayusi        D286                                baγatud-un   B18/7/6r                ayuši        B55/7a/2v, D286                     baγatur      B39/11/19v, B55/1/3r, B55/2/19v, B55/4-                azar         D219/1/2v                                        III/15v, B55/6/2v, B61/1/5r, B62/1/34r,                b[i]tegürebe   B50/3/4v                                       B161/1/13v, D79/2/3r, D159-5/5r, D166/11v,                ba           B18/7/2r, B18/7/5v, B18/7/6r, B18/9/1v,          D225/4r, E8/8v                             B39/11/10v, B39/11/11v, B39/11/16r,   baγatur-un   B55/7a/6v (2)                             B39/11/17r, B39/11/18r, B39/11/18v,   baγsi      B39/11/9r, B45/1v, B55/2/9v, B55/7a/2v,                             B39/11/2r, B39/11/2v, B39/11/3r (2),             B61/1/3v, B61/1/5v, B62/1/33v, B81/2/2v,                             B39/11/4r, B39/11/4v, B39/11/5v,                 B161/1/6v, D25/1v, D79/2/3v, D99/8r,                             B39/11/6v, B39/11/7r, B39/11/8v, B45/1v          D111/1v, D166/5v, D178/1/4v, D178/1v,                             (2), B45/2r, B45/9/4r, B45/9/4v (2),             D217/6v, D217/7r, D225/1v, D322/4v,                             B50/3/5r, B50/3/5v, B50/3/6r, B50/3/9v,          E8/3v                             B55/2/11r, B55/2/12r, B55/2/16r, B55/2/16v,   baγsi-ača   B62/1/36r                                                             293","baγsi-yi     D141/4r                             baraγun-a    D219/1/2r                baγsi-yin    B55/4-II/12r, B62/1/37r, D25/6v, D79/1/1v,   baraγun-daγan   B81/2/1v                             D140/2r, D166/7r, D225/1v, D291/2/2r,   baraγun-iyar   D166/4r, E8/2v                             E8/4v                               baraγun-yiar   D159-5/3v                baγši        B18/7/4r, D27/1v, D219/2/4r         baraju       B45/9/4v                baγši-yin    B18/7/7r, D27/4r, D291/1/1v         baramid-un   B62/1/37v                baγtaγ-a     D271/9v                             baras        B45/9/8r, B55/4-IV/23r, B55/7a/6r,                baγtaqu      D25/8v, D111/2v (2)                              B55/7a/6v, D10/4v                baγu=raγsan   B39/11/10v                         barasi       B55/2/4r, B61/1/5v, B161/1/3r, D79/2/3v                baγuča       B39/11/16r, B55/2/15v               baras-i      D159-5/2v                baγudal      B39/11/8v, B55/2/8v, B161/1/6r      baras-un     B55/6/1v, B81/2/1v                baγuγad      D322/3r                             baraši       B39/11/4r                baγuγsan     D77/4v, D172/7r                     bar-a-yin    B65/1/2v                baγuju       B55/7a/1v, B61/1/1v                 baridikʼabud-dur  B18/7/4r                baγulγ-a     D219/1/1v                           barigsen     D291/1/1v, E8/2v                baγulγaγad   B45/2r                              bariγ=san    D322/2r                baγulγaγsan-i-iyar  D322/2r                      bariγad      B45/1r, B81/2/1v, D10/3r, D10/6v, D178/2r                baγulγan     B45/1r                              bariγči      B55/4-l/4r, D10/8r, D25/8r, D159-5/6r,                baγulγaqu    D178/1/3v                                        D178/1/2r, D217/2r, D322/4v, E8/6v                baγulγatuγai   B55/4-II/13v                      bariγdaju    B62/1/37v                baγuluγsan   B61/2/3r                            bariγdamui   D141/3r                baγuqu       D141/2v                             bariγsan     B45/9/7r (2), B50/3/10r, B50/3/9v, B55/4-                baγuraγsan   B55/2/11r, B161/1/8r                             IV/19v, B55/4-IV/22r, B55/6/1v (2),                baγuraγul    B55/4-l/7v                                       B55/7a/2v, B61/1/3v, B61/1/5r, D10/2v,                baγural      E8/10r                                           D77/2v, D79/1/9r, D79/1/9v, D79/2/3r,                baγuraqu     B55/2/13v, D225/4r                               D100/2r, D100/4v, D140/2r, D141/1v (2),                baγuraqui-yin   B18/9/2v                                      D159-5/2r, D159-5/3v, D166/4r (2),                baγuraquyi   D178/1/3r                                        D219/1/2v, D221/1/2r, D221/1/4v, D271/7v                baγuraqu-yin   B18/9/2v                                       (2), D291/2/1v                baγurin      B161/1/11v                          bariγsan-ača   D159-5/4r, D159-5/5r                baγurqu      B39/11/13v, B161/1/10r              bariγsan-tur   D77/2r                bai          D27/2r                              bariγsan-yi   D141/4r                bai=qu       D166/12r                            bariγulun    B65/4/3v                balai        B65/1/3r, D172/3r                   bariju       B45/1r, B50/3/5v, B81/2/1v, D79/1/5r,                balamad-un   B39/11/8r, B161/1/6r                             D79/2/1v (2), D178/1v, D291/2/1v                balbalan     D217/2v                             baril        B55/4-IV/23v, D10/5r                balbo-yin    D166/11r                            barilčaqu-dur   D141/2v                balbu-yin    E8/6v                               barildaqu    B55/6/4v                balčaγ-ača   B62/1/32r                           barilduγsan   B18/7/2v, B18/7/5v                balčir       B61/2/3r, B65/1/3r, D172/3v         barildun     B18/7/2r, B18/7/3r                balγas       E8/6v                               barim        D141/3r, D166/11v                balγasun     D79/2/1v                            barimid      B18/7/3v, B55/4-III/15r, B61/1/5v                balγasun-dur   D79/2/1v                          barimui      D178/1/2v                balγasun-u   D271/7v                             barin        B18/9/1v, B18/9/2r, B18/9/2v, B55/4-IV/22r                baling       B18/7/2v, B45/1v, B81/2/2r, B161/1/11v,   bariqu   B62/1/35v, D147/3r                             D291/2/1v                           baritu=γai   D79/1/5r                baling-yin   D159-5/1v, D159-5/4v                barituγai    B45/9/4v, B50/3/5v                balmad       D147/2r                             barkirču     B61/2/3r, B65/1/3r                balmad-yin   B55/2/8r                            bars         B18/7/5v, D79/1/10r                balqai       B61/2/3r                            bars-luγ-a   B62/1/33v                balqus-daki   D166/11r                           baruγdaqu    B55/2/13v, B161/1/10r                balta        D25/8r                              basa         B45/9/3r, B50/3/3v, D79/1/3r, D141/2r,                bam-ača      D322/1v                                          D147/2r, D166/12v, D166/13r, D178/2/2r,                bambai       D10/7v, D100/1v                                  D219/1/6r, E8/8v, E8/9r                bambai-yi    D221/1/1v                           basaγaγulun   B161/1/5v                bancan       B61/1/5v                            basaγaraγulun   B39/11/7v                bančin       D178/2/2v                           basaqu       B55/2/10r                bandida      B45/2r                              basγaraγulun   B55/2/8r                bangbai-yi   B55/6/1v, D217/2r                   basirdaqu    B161/1/7r                baqarqaγči   D79/2/3v                            basu         D141/2r                baradanggabud-tur  B18/9/1v                      basun        D217/5v                baradoza     B18/7/4r                            basuqu       B39/11/9v, B161/1/7r                baraγ[a]daγčid   B39/11/6r                       baširdaqu    B39/11/9v                baraγ=daqu-dur   D178/1/2r                       baširwani    D79/2/3v                baraγadaγčid   B161/1/4v                         batatuγad    E8/8v                baraγ-a-i    B65/17/4r                           batu         B18/7/6r, B65/17/2v, D25/4r, D27/3v,                baraγan-u    D221/1/7r                                        D77/3r, D79/2/2r (2), D79/2/4r, D166/12v                baraγdaγčid   B55/2/6r                                        (2), D166/8r, D225/4r, E8/10r, E8/5r (2),                baraγdaqu    B39/11/13v                                       E8/7v, E8/8r (3), E8/8v (3)                baraγdasi    B62/1/33v, E8/8r                    batu=da      D10/4v                baraγdašiügei   D166/12r                         batuda       D147/2v, D219/1/3r                baraγun      B45/9/6v, B50/3/9r, B55/4-IV/21v, B55/4-  batudad   D159-5/6r                             l/2r, B55/4-l/2v, B55/4-l/3v, B55/4-l/4r,   batudq-a   D271/8r, D271/9r                             B55/4-l/6r (2), B55/6/1v, D10/11r, D77/4v,   batudqaju   B39/11/11v, B55/2/11v, B161/1/8v                             D79/1/8v, D100/6v, D141/1v, D159-5/2r,   batudqan   B39/11/11v, B55/2/11v, B55/6/6v (2),                             D159-5/5r, D219/1/1v, D221/1/6v, D322/2r         B161/1/8v, D271/4r                                                             294","batudqu      D166/13v, D225/3v, E8/9r            beleg-ün     B50/3/1v                batudqui-yin   E8/7v                             belgdegsen   E8/2r                batudtaγad   B55/4-l/10r                         belge        B18/7/5v, B18/7/6v, B39/11/4v, B45/9/4v                batudtan     D271/2r                                          (2), B45/9/5r (10), B45/9/5v (3), B50/3/6r                batuduγad    E8/8r                                            (6), B50/3/6v (6), B50/3/7r (3), B55/2/4r,                batuta       B55/4-IV/23v                                     B55/4-IV/19v, B55/4-l/2v, B55/7a/1v,                bayad-un     B18/7/6r                                         B61/1/2v, B65/17/4r, B65/4/1v, B65/4/2r,                bayalaγ      B55/2/13r, B161/1/9v, D219/2/3r                  D10/7v, D77/1v, D77/3r, D79/1/5v (3),                bayaliγ      B39/11/13r                                       D79/1/6r (8), D79/1/6v (4), D100/2r,                bayan        B39/11/17v, B55/2/17v, B161/1/12v, D25/6r,       D178/1/2r (2), D178/1/2v, D178/2/2v,                             D27/4r, D159-5/4v, D166/2r, D219/1/2v,           D217/2r, D219/2/2v, D322/2v, E8/2v, E8/3r,                             D225/3v, E8/1v, E8/6v                            E8/9r                bayangdelger   D219/1/2v                         belgedaγsan   E8/2r                bayar-i      D291/2/2r                           belgedegsen   D159-5/3v, E8/2r (8)                bayasaγad    B50/3/11r, D10/11r                  belgedegsen-ü   D322/3r                bayasaγulangtu   B55/4-IV/24r                    belgen-tegen   D221/1/4v                bayasaγulang-un   B161/1/4v                      bElges-eyer   B55/7a/2v                bayasqal     D159-5/2v, D159-5/4r                belges-iyer   B61/1/3v                bayasqulang   D159-5/5v                          belge-tü     D322/1v                bayasqulangγui-bar B55/4-l/5r                    belid-ün     D291/1/1r                bayasqulang-tu   D10/5r, E8/8r                   belig        B18/7/3v, B18/7/6r, B55/2/16r, B55/2/5r,                bayasqulang-un   B39/11/6r, B55/2/6r, D178/1/3r, D219/1/3r    B55/4-III/15r, B55/4-l/4v, D178/1/2r,                bayasqulang-yin   D159-5/2r                                   D271/3v                bayasuγ=či   D10/11r                             belige       B18/9/2v                bayasuγad    D217/5v, D221/1/7r                  beligetü     D141/4r                bayasuγar    E8/3r                               belig-tei    B39/11/21r, B55/2/21v                bayasuγči    B55/4-IV/21v                        belig-ten    B18/7/6v                bayasuγsaγar   D166/4v                           belig-tü     D140/2r, D291/1/1v                bayasuγulang-un  B55/4-l/4v                      belig-üd-ün   B55/2/18r                bayasun      D225/2v                             belig-ün     B18/7/5v, B55/2/4r, B55/4-IV/19v, B55/4-                bayidal      B55/2/11r, B55/2/21r                             l/2v, D10/7v, D100/2r, D178/1/2r, D217/2r,                bayidal-i    B161/1/14v                                       D217/6r, D271/3v                bayidal-iyar   B39/11/6r, B161/1/4v              belig-yin    D159-5/3r                bayidal-tai   B45/1r                             belküüsün    B65/17/3r                bayidal-tu   B55/4-l/2v                          belüdün      D141/3v                bayidal-yi   B39/11/20v                          bengderey-a-yin   D271/2r                bayidal-yiar   B55/2/6r                          ber          B18/7/4v, B18/7/6r, B39/11/1r, B45/2r,                bayidaraγ    B18/7/5r                                         B45/9/2r (2), B45/9/3r, B45/9/5v (2),                bayidultai   D159-5/2r                                        B50/3/11r, B50/3/2r (2), B50/3/7r, B50/3/7v,                bayiγsan-tur   D77/2r                                         B50/3/8v, B55/2/1r, B55/4-l/6v, B55/4-l/7r,                bayiγuluγsan   D25/6v, D27/4r, D219/1/3r                      B55/4-l/8r, B61/1/5v, D77/2r, D79/1/11r,                bayiju       D225/1v                                          D79/1/2r (3), D79/1/2v, D100/4r, D140/1v,                bayil-a      D286                                             D140/2r, D147/1v, D147/2v (2), D147/3r (2),                bayinam      D225/2r                                          D166/9r, D178/2/1r, D178/2/2v, D217/2r,                bayiqu       D147/2v                                          D217/4r, D219/1/5r, D219/1/7v, D221/1/4v,                bayir        B39/11/10v, B39/11/21v                           D221/1/7v, D225/2v, D271/3v, D291/2/1r,                bayiri       B55/2/21v, B161/1/15r, B161/1/8r                 D322/3r, D322/4v, E8/1v                bayiruγ      D141/2r                             bereke       D172/2v                bayisin      B39/11/7r                           beriyed-ün   D178/2/2r                bayising     B55/2/7v, B161/1/5v                 beri-yin     D178/1/3v, D225/2r                bayising-daγan   D286                            berke        B55/7a/2r, B61/1/3r, B61/2/2r, B61/2/2v,                bayital      B61/2/3r, D172/3r                                B65/1/2r, B65/1/3r, D172/3r, D219/1/6r                bayitala     B65/1/3r                            berkelig     B39/11/20v, B55/2/21r, B161/1/14v                bayital-a    D286                                bey-e        B18/7/5v, B18/9/1v (2), B55/4-IV/20r,                bazar        B55/4-l/9v, E8/8v                                B55/7a/4v, B55/7a/6r, B55/7a/6v (2),                bazarsatv-a-yin   D172/7v                                     B62/1/35r, B65/17/2r, D79/1/11v,                begerejü     D172/3r                                          D178/2/1v, D217/2v, D219/1/8r                beki         D79/2/2v, D79/2/3r, D166/12v, D217/2r   beyeben   B55/4-IV/24r, B61/2/1v, B65/1/1v, D10/5v,                belbesün     D178/1/2v                                        D172/1v, D244/2v                belbesün-i   D178/1/4r                           beyedegen    D217/2r, D217/4r                belbesün-ü   D178/2/1v                           bey-e-ḍegen   D172/4r                beldbesü     B161/1/1v                           beyedür      B65/17/3r                beled        E8/2r                               bey-e-dür    B65/17/2r, B65/17/3r (2), B65/17/4r                beledbesü    B39/11/2v                           beyen-degen   B65/17/4r                beledčü      B18/7/2r, B39/11/21r, D166/7r, E8/2r   beyen-dü   D100/3r, D100/6r, D221/1/6v                beledkebesü   B55/2/2r                           beyendür     B65/17/3r                beledkegsen   B45/1r, D219/1/3r                  beyen-dür    B55/6/3r (2), B55/6/3v, B55/6/5r                beledtü=ged   D166/3r                            beyen-eče    B55/2/17r                beledtügsen   B39/11/6v, B55/2/6v, B161/1/5r     beyen-tegen   B55/4-IV/19v, D100/4v                beledtün     D166/2v                             beyen-tü     B55/4-IV/19r                beledüged    D166/3r                             beyen-tür    B55/4-IV/21r, D10/10r, D10/3r, D219/2/3v                beled-ün     D140/1v, E8/4r                      beyen-ü      B55/4-l/2r, D77/3v                beleg        B39/11/16r, D79/1/5v, D79/1/6r      bey-e-tegen   D100/1v, D140/2r, D141/4r, D166/4r                belege       B39/11/5r, B161/1/3r, B161/1/3v     beyetei      B55/4-IV/18r, B55/4-IV/18v                belegtei     B161/1/15r                          bey-e-tei    B65/17/2r, B65/17/2v (2)                beleg-üd-ün   B39/11/18r, B161/1/13r             bey-e-ten-i   E8/8v                                                             295","beyetü       D217/2v, D217/4r                    bisirigsed-ün   D221/1/5r                bEy-e-tü     B55/7a/2r, B55/7a/3r, D77/3r, D217/3v,   bitegüljü   D172/2r                             D217/4r                             bitegün      B161/1/11v                bey-e-yi     D172/2r, D322/2r                    bitegürčü    D172/3v                bey-e-yin    B18/9/1v, B18/9/2v, B55/7a/1v, D79/2/4v,   bitegürebe   D79/1/4v                             D166/4r, D322/3r                    bitegürijü   B61/2/3r                beyin-[dege]n   D221/1/1v                        bitegüürčü   B65/1/3v                beyir        D166/2v                             biye         B55/4-l/9r                beyir-e      E8/2r                               biy-e        B50/3/11v, B55/4-IV/18r (2), B55/4-l/2v,                bharu        B39/11/4r, B161/1/2v                             B55/4-l/5v, B55/4-l/7r, B61/1/7v, B61/2/1v,                bi           B18/7/5r, B39/11/2v, B39/11/3v, B45/9/1v,        B61/2/3r (3), B65/17/2r, D10/8r, D25/7v (2),                             B45/9/6r, B45/9/6v, B50/3/11v, B50/3/7r,         D79/1/6v, D79/2/4v, D159-5/3v, D221/1/2r,                             B50/3/7v, B55/2/2r, B55/4-II/12v, B55/4-         D221/1/3r, E8/7r                             II/13r, B55/4-II/13v, B55/4-l/10r, B55/4-l/6r,   biy-e-dü   D100/3v                             B65/17/3v, B81/2/2v (4), B161/1/1v,   biy-e-eče   B39/11/17r, B161/1/12v                             B161/1/2v, D10/7r, D25/2r, D25/3r, D25/3v,   biy-e-i   B55/1/4r                             D25/4r, D25/4v (2), D25/6r, D27/2v, D27/3r   biyen-tegen   E8/2v                             (3), D77/1v, D79/1/11r, D79/1/2r, D79/1/6v   biyen-tü   B55/4-IV/19r                             (4), D79/1/7r, D79/1/8v, D99/9r (2), D111/2r,   biy-e-tegen   D291/1/1v                             D140/2v, D140/3r, D141/1v (4), D141/2r (2),   biy-e-tei   B55/4-IV/17v, B55/4-IV/19r                             D141/2v (2), D141/3v, D141/4r, D141/4v,   biy-e-tü   B61/1/3r, B61/1/4v, D25/8r, D100/5r,                             D159-5/2v, D159-5/4r, D159-5/5v, D178/1v,        D217/3r, D221/1/3r (2), D221/1/3v,                             D178/2r, D219/1/4r, D221/1/2v, D244/1v,          D221/1/4r, D221/1/5r                             D291/1/2r, D291/1/2v, D322/3v (4), D322/4r   biy-e-tür   B55/4-IV/22v                             (3)                                 biy-e-ü      D159-5/1v, D159-5/3v, D159-5/4r, D159-                bičibei      B45/2r, B55/7a/1r, D178/2/2v                     5/5r                bičig        D291/1/1v                           biy-e-yi     B65/1/3r (3), D172/3r (2), D172/3v (3),                bičigči      D140/2r                                          D172/7r                bičigeči     D141/4r, D291/1/1v                  biy-e-yin    B61/1/1v, E8/2v                bičiged      D147/3v                             blam         B18/9/1v                bičigedür    D141/4r                             blam-a       B39/11/11v, B39/11/19r, B39/11/1r,                bičig-i      D147/3v                                          B39/11/1v, B39/11/2v, B39/11/9r, B45/9/7v,                bičig-tü     D140/2r                                          B50/3/10r, B55/2/11v, B55/2/1r, B55/2/1v,                bičijü       D141/3r                                          B55/2/2r, B55/2/9v, B55/4-II/11r (2), B55/4-                bide         B39/11/14r, B39/11/18r, B39/11/18v,              II/11v, B55/4-III/14v (2), B55/4-IV/26r,                             B39/11/8r, B45/9/3r (2), B45/9/4r (3),           B55/4-l/2r, B55/4-l/3v, B55/4-l/5r, B55/4-                             B50/3/3v, B50/3/5r (3), B55/2/13v,               l/9v, B55/7a/2r, B61/2/1v, B62/1/32r (2),                             B55/2/18r, B55/2/18v, B55/2/8r, B55/4-           B62/1/32v (2), B62/1/33r (2), B62/1/33v (3),                             II/13r (2), B161/1/10r, B161/1/13r,              B62/1/35r, B62/1/36r (2), B62/1/36v (2),                             B161/1/6r, D79/1/3v (2), D79/1/4v (3),           B62/1/37r (3), B62/1/37v, B65/1/1v (2),                             D217/6v                                          B81/2/2v (2), B161/1/13v, B161/1/1v (2),                bidenar      B161/1/13r                                       B161/1/6v, B161/1/8v, D77/1v (2), D77/2v,                biden-dür    B45/2r                                           D77/3r, D77/5r, D79/1/9v, D166/13v,                biden-i      D166/13r                                         D172/1v, D219/1/1v, D225/3r, D286 (2),                biden-ni     D147/2v                                          E8/5v, E8/9r                biden-ü      B81/2/2v                            blam-a-ačaγan   B62/1/33v, B62/1/34r (2), B62/1/35r                bil=gedügsen   D166/3r                           blam-a-dur   B61/2/4v                bileg-ün     B65/17/4r                           blam-a-tur   B65/1/5r                bilge        B50/3/1v, D166/13r, D166/4v, D166/5r   blam-a-yi   B61/1/2v                bilge=dügsen   D166/2v                           blam-a-yin   B55/4-IV/23v, B62/1/35r (3), D10/4v,                bilgedügsen   D166/2v (6), D166/3r                            D172/1r, D172/7v, D219/2/1v, D286, E8/6v,                bilig        B55/6/2r, B62/1/37v, D166/5r, D178/2/1v,         E8/9v                             D178/2/2v                           blam-a-yuγan   B62/1/34v, B62/1/35r                bilig-i      B62/1/37v, B65/4/2r                 bo=luγsan    B45/9/6r                bilig-iyer   D77/1v                              bodanar      B55/4-l/6r                bilig-ten    D166/13r, D322/2v, E8/9r            bodasatu     B18/9/1v, B55/4-III/16v                biligün      B55/6/2r (2)                        bodasatu-yin   B55/7a/3r                bilig-ün     B39/11/4v, B55/7a/2r, B61/1/3r, B65/4/2r,   bodasun-i   B45/9/6v                             B161/1/3r, D77/2r, D77/3r, D166/4v (2),   bodasun-u   B50/3/8v                             D219/1/3r, D219/2/2v, D221/1/1v,    bodatai      B55/4-l/2v, D147/2r, D219/1/3r                             D221/1/7r, E8/2v, E8/3r (2)         bodatay-a    D147/1v                binayaγ-a    B81/2/1v                            bodi         B18/7/3v, B18/7/6v, B39/11/2v, B55/2/2r,                binduriy-a   B55/6/2r                                         B55/4-III/16r, B55/4-IV/24r, B55/7a/2v,                biraman      D166/5v                                          B55/7a/4r, B61/1/4r, B61/1/6v, B61/2/6r,                birman-u     E8/3r                                            B62/1/33r, B65/1/6r, B65/4/2r, B161/1/1v,                biru         E8/7r                                            D10/5v, D79/2/3v, D291/2/1v, D322/2r,                bisalγaγsan   B55/4-l/4v, B55/7a/3v                           E8/10r                bisalγan     B62/1/36v                           bodi=satu    D322/3v                bisaman      D166/10r, E8/6r                     bodi=satu-yin   B62/1/33v                bisilγaγsan   B61/1/6r                           bodis[a]tu   B55/4-III/16r                bisiregsed-ün   D100/5r                          bodisa=twa   D166/9v                bisiregsen-i   D217/4r                           bodisadad-un   B161/1/3v                bisirekü-ber   B81/2/2v                          bodisadhav-a   E8/5v                bisireküi-ber   B81/2/2v                         bodisatu     B18/7/7r, B55/4-III/16v, B55/7a/1v, D166/2r                bisireküi-yier   D159-5/2v, D159-5/4r, D159-5/5v   bodisatu-tur   D166/2r                bisiren      B65/1/1v, D147/1v, D147/2v, D172/1v   bodisatv-a   E8/1v (2)                                                             296","bodisatv-a-tur   E8/1v                                        B55/2/6v, B55/4-II/12v, B55/4-II/13r (2),                bodisung     B18/7/3v, B18/7/7r, B55/4-III/15r, B61/1/2r,     B55/4-II/13v, B55/4-IV/23r (2), B55/6/4r,                             D25/7r                                           B55/6/7r, B55/7a/2r, B65/17/5r (2),                bodisung-un   B61/1/4r                                        B161/1/11v, B161/1/12r, B161/1/12v,                bodutai      B39/11/6v, B45/1r, B45/1v, B55/2/6v,             B161/1/5r, D10/4r (2), D140/2v (2), D140/3r,                             B161/1/5r                                        D141/4v, D159-5/4v, D178/2r (2), D178/2v,                boγda        B18/7/4r, B39/11/11v (2), B39/11/1v,             D225/2v, D225/5v, D244/2r (2), D244/2v,                             B39/11/21r, B55/2/11v (2), B55/2/1v,             D271/5r, D291/1/2r (2), D291/1/2v                             B55/2/21v, B55/4-IV/19r, B55/4-IV/20r (2),   bolγaqu   D147/3r, D244/2v                             B55/4-IV/21v, B55/4-IV/22r (4), B55/4-  bolγaqui   D25/3r, D25/3v, D25/4r, D25/4v, D27/2v                             IV/22v (3), B55/4-IV/23r (4), B55/4-IV/23v,   bolγuqui   D25/2v                             B55/4-IV/24v (4), B55/4-IV/25r, B55/6/2r,   bolju   B45/9/3r, B55/4-l/7r, D77/5r, D79/1/1v,                             B55/6/2v, B55/6/3r, B55/6/3v, B55/6/5r (2),      D79/1/3v, D79/1/6v, D172/6v, D225/5r                             B55/7a/1r, B61/1/7v, B62/1/32r (3),   boljusi    B55/2/20v                             B62/1/32v (3), B62/1/33r (2), B62/1/33v (2),   boljuši   B39/11/20v                             B65/17/1r, B161/1/15r, B161/1/1v,   bolqu        B18/9/2v (2), B39/11/2v, B39/11/5r,                             B161/1/8v (2), D10/2r (3), D10/2v (2),           B55/2/22r, B55/2/2v, B55/2/5r, B55/4-II/13v                             D10/3r (2), D10/3v (3), D10/4r (4), D10/4v       (3), B55/6/7v, B62/1/35r, B161/1/2r,                             (3), D10/6r (2), D10/6v (2), D10/7r, D10/8r,     B161/1/3v, D77/4r, D141/2v, D178/1/4r,                             D10/8v, D79/2/1v, D100/1v, D100/2r,              D225/3v, D322/3v (4), D322/4r (2)                             D100/4v (2), D141/1r, D217/1v, D217/2r (2),   bolqui   B18/7/6r, D77/1v, D178/2v, D322/3r                             D217/2v, D217/4r, D217/4v, D217/6v,   bolqui-yin   B18/7/6r, E8/7v (2)                             D219/2/1r, D221/1/1r, D221/1/1v, D221/1/2r   bolquy-a   D178/1v                             (2), D221/1/2v, D221/1/3v, D221/1/5r (2),   bolqu-yi   D178/1/3v, D178/1/4r                             D221/1/5v, D271/7v, D271/8v, D291/2/1v   bolqu-yin   B18/7/5v, B18/9/2r, B18/9/2v (3),                boγda-dur-iyan   D221/1/7v                                    D178/2/2v                boγda-tur    B55/4-IV/25r, D10/7r                bolsu        D322/3v (3), D322/4r (2)                boγda-yin    B18/7/7r, B55/4-IV/19v, B55/4-IV/20v,   boltu=γai   B62/1/35r, D77/3r                             D10/1r, D10/8v, D100/1r, D100/2v,   boltuγai     B18/7/2r, B18/7/2v (3), B18/7/3r (2),                             D100/5v, D166/6r, D217/1r, D217/4v,              B18/7/5r, B18/7/6v, B18/9/1v, B18/9/2v (3),                             D221/1/5v, E8/3v                                 B39/11/11r, B39/11/18r, B39/11/18v (2),                boγda-yuγan   D217/3r                                         B39/11/2v, B39/11/3r (2), B39/11/3v,                boγda-yuuγan   D221/1/3r                                      B39/11/5r, B39/11/8r, B45/2v, B45/9/1v,                boγtalqu     D178/1/3v                                        B50/3/11v (4), B50/3/12r (2), B50/3/1v (2),                boγuju       B61/2/1v, B65/1/2r, D172/2r, D322/2r             B55/2/11r, B55/2/18r, B55/2/18v, B55/2/19r,                boγul        B55/4-II/13r, D140/3r, D166/12r, D291/1/2v,      B55/2/22r, B55/2/2v (3), B55/2/3r, B55/2/5r,                             E8/8r                                            B55/2/8r, B55/4-II/13v (3), B55/4-III/14v,                boγuqui-yin   B18/9/1v                                        B55/4-IV/25v, B55/4-IV/26r (2), B55/4-                boγuqu-yin   D322/4r                                          IV/26v (3), B55/4-l/10v, B55/4-l/9r, B55/4-                bokir        D291/2/1v                                        l/9v, B55/6/7v (2), B55/7a/4v, B55/7a/5r,                bol          B55/4-l/7v                                       B55/7a/5v, B61/1/7r, B61/1/7v, B61/1/8r,                bol=γan      B61/1/2v                                         B61/2/4v, B61/2/5r (2), B61/2/5v, B61/2/6r                bol=tuγai    B45/9/1v, D166/9r                                (3), B62/1/34r (2), B62/1/34v, B62/1/35r,                bol-a        B55/4-l/7v (2), B55/4-l/8r (3)                   B62/1/35v, B62/1/38r, B65/1/4v, B65/1/5r,                bolaγ-a      D25/4v                                           B65/1/5v (3), B65/1/6r (4), B65/17/5v (2),                bolaγaqui    D99/8v                                           B65/4/4r, B81/2/2v (3), B161/1/13r,                bolai        D25/8r, D77/5r, D79/1/5v (3), D79/1/6r (8),      B161/1/13v, B161/1/2r (3), B161/1/2v,                             D79/1/6v (3), D178/1/4v, D178/2/1r, D286         B161/1/3v, B161/1/6r, B161/1/8r, D10/11v,                bolba        B39/11/2v, B45/9/3v (2), B45/9/4r, B50/3/4r,     D10/2r, D25/4r, D25/5v, D25/6r, D25/6v,                             B50/3/4v (3), B55/2/2r, B55/4-l/2v,              D27/1v, D27/3r, D27/3v, D27/4r, D77/4r (4),                             B161/1/1v, D77/2v, D77/4r, D79/1/11v,            D79/1/11v (4), D79/2/1v, D79/2/2r (4),                             D79/1/4r (2), D79/1/4v (3)                       D79/2/2v (2), D79/2/3r, D79/2/3v, D79/2/4r                bolbaču      D178/2/1r, D286                                  (6), D79/2/4v, D99/9v (2), D141/1v,                bolbai       B18/7/1v (2), B18/7/6v, B39/11/3v,               D147/3r (2), D147/3v, D159-5/6r, D166/12v                             B39/11/4r, B39/11/4v, B45/9/3v, B45/9/4r,        (3), D166/13v (2), D166/14r (3), D166/5v,                             B50/3/4v, B55/2/3r, B55/2/3v, B55/2/4r,          D166/7v, D172/1v, D172/5r, D172/5v (2),                             B55/4-l/2v, B55/4-l/3r, B161/1/2v (2),           D172/6v (3), D172/7r (3), D178/1/4v (2),                             B161/1/3r, D166/2r, D166/4v, E8/2r, E8/3r        D178/2/2v, D217/6r, D217/7r, D219/1/4v,                bolbasu      B45/9/2r (2), B50/3/2r (2), B50/3/2v,            D221/1/7v, D225/3r (3), D225/3v (5),                             B50/3/9r, D79/1/2r (2), D79/1/2v, D141/2v,       D225/4r (4), D225/4v (3), D244/3r, D271/6r,                             D147/2v, D322/3v (2)                             D271/6v, D291/1/2v, D291/2/1r, D322/1v,                bolbasuruγsan   D141/2r                                       D322/2v (2), E8/10r (3), E8/3v, E8/4v, E8/5r,                bolbau       B39/11/21r, B55/2/21v, B161/1/15r                E8/8v (2), E8/9r, E8/9v (6)                bolγ[a]n     D25/5r                              boltuγai-i   B161/1/13r                bolγ-a       B55/4-l/8v, D25/4v, D25/5v, D244/2r   bolu[yu]   D79/1/11r                bolγaγad     D244/2v                             bolud        B65/17/4r, B65/17/5r                bolγaγči     B65/17/4r, D27/3r, D27/3v, D27/4v, D99/9r,   bolud-iyan   D10/6v                             D166/10v (2), E8/6v                 bolud-yian   B55/4-IV/24v (2)                bolγaγči-tur   D77/2r                            bolud-yin    D10/6r                bolγaγsan    B61/2/2r (3), B61/2/2v (2), B61/2/4v (2),   bolug=san   D166/5v                             B61/2/5r, B65/1/2r (2), B65/1/2v, B65/1/3r,   boluγ=san   B18/7/1v (2), B18/9/1v, B45/9/7v, B45/9/8v,                             B65/1/4v, B65/1/5r (2), D172/2r, D172/2v         B55/7a/2r (2), B61/1/7v, D166/4r,                             (2), D172/3r (2), D172/5r, D172/5v               D178/1/2v, E8/3v                bolγaju      B65/17/5r, D27/2r                   boluγ=san-a   D217/4v                bolγan       B18/7/5v (2), B39/11/16r, B39/11/16v,   boluγad   B45/2r, B50/3/4r, B65/4/1v, D77/5r,                             B39/11/17r, B55/2/16r (2), B55/2/17r,            D79/1/1v, D141/4v, D166/2r, D178/1/4v,                                                             297","D217/6r, D225/3r, D225/3v (2), D322/3v,   bosuγ   D291/2/2r                             D322/4r, E8/2r, E8/4v               bosuγ-a      D79/2/2r                boluγan      B50/3/7v                            bosuγad      D178/1v, D178/2r                boluγči      B55/4-IV/23r, D244/1v, E8/6v        bosuγamu     B161/1/11r                boluγsad     B39/11/11r, B161/1/8r               bosuγan      B55/2/14v                boluγsaγar   B39/11/20r, B55/2/20v, B161/1/14r   bosuγan-taki   D166/12r                boluγsan     B39/11/18v, B45/9/4r, B45/9/4v, B45/9/5r   bosuγan-u   B18/9/1v                             (8), B45/9/6r (2), B45/9/7v (4), B45/9/8r (7),   bosuγ-a-tu   D225/1v                             B45/9/8v (6), B50/3/10r (2), B50/3/10v (7),   bosuγči   D10/11r                             B50/3/11r (5), B50/3/5v, B50/3/6r (3),   bosuγsan   B55/4-l/2v                             B50/3/6v (6), B50/3/7r, B50/3/7v, B50/3/8r   bosuγun-daki   E8/7v                             (2), B55/2/11r, B55/2/19r, B55/4-IV/20v,   bosun   B55/4-IV/21v, B55/4-IV/22r, D10/3r,                             B55/4-IV/23v, B55/4-IV/25r, B55/4-IV/25v,        D100/6v                             B55/4-IV/26r (2), B55/4-l/2v, B55/6/2r,   bosuquy-a   B61/2/3v                             B55/6/5r, B55/7a/1v, B55/7a/3r, B55/7a/5r,   bosuy-a   B65/1/3v                             B61/1/2v, B61/1/3r (2), B61/1/5r, B61/1/5v,   boti   D271/7v                             B61/2/5r, B61/2/6r, B65/1/5v, B65/1/6r,   boyinuγ   D77/3r                             B65/4/2v, B161/1/13v, D10/2r, D25/3r,   bö=gesü   B45/9/6r, B45/9/7r, B45/9/8r (2)                             D77/4v, D79/1/10r (7), D79/1/10v (6),   böge=sü   B45/9/7r (2), B45/9/7v, D166/2r                             D79/1/11r (2), D79/1/5r, D79/1/5v, D79/1/6r   böge=tele   B62/1/37r                             (2), D79/1/6v, D79/1/7r (3), D79/1/7v,   böged   B39/11/20r, B39/11/20v, B45/2r, B55/1/2v,                             D79/1/8v, D79/1/9v (2), D99/9r, D140/2v,         B55/2/20v, B55/2/21r, B55/4-l/6v, B81/2/2r,                             D141/4v, D159-5/2r, D159-5/2v, D159-5/5r,        B81/2/2v (2), B161/1/14v (2), D141/3r (2),                             D166/14r, D166/2r, D166/2v, D166/6v,             D159-5/2v, D159-5/3v, D159-5/4r (2),                             D178/1/4r, D178/2/1r (2), D178/2/1v,             D159-5/5r, D159-5/5v, D271/2r, E8/3r                             D291/1/2r, E8/2r (2), E8/3v, E8/9v   bögesü      B45/9/2r, B45/9/6r (2), B45/9/6v, B45/9/7r                boluγsan-a   D100/2v (2), D100/3r (4), D217/4v, D217/5r       (8), B45/9/7v (6), B45/9/8r (5), B45/9/8v (7),                             (6)                                              B50/3/10r (8), B50/3/10v (7), B50/3/11r (5),                boluγsan-ača   B45/1v, E8/2v                                  B50/3/7v (2), B50/3/8r (2), B50/3/9r,                boluγ-san-ača   D322/1v                                       B50/3/9v (7), B65/17/4v (2), D79/1/10r (7),                boluγsan-a-dur   D221/1/6r (2)                                D79/1/10v (7), D79/1/11r (2), D79/1/7r (3),                boluγsan-du   D100/5v (2), D100/6r (5), D221/1/6r (2)         D79/1/7v, D79/1/8v (2), D79/1/9r (7),                boluγsan-dur   D166/1v, D166/2r, D221/1/6r (2), D221/1/6v     D79/1/9v (8), D111/2v, D140/2r, D166/5v,                             (2)                                              D178/1v (2), D178/2r, D219/1/4v,                boluγsan-i   B61/1/4v, D79/1/5v, D79/1/6r (5), D79/1/6v       D291/1/1v, D322/3v, D322/4r (2), E8/1v,                boluγsan-ni   B55/4-IV/20v                                    E8/3v                boluγsan-tu   D100/6r                            bögesün      D141/4r                boluγsan-tur   B55/4-IV/21r (2), E8/1v           bögesütü     D244/1v                boluγsan-u   B39/11/4r, B55/2/4r, B55/4-IV/21r,   bögetele    B62/1/36r, B62/1/36v (3), B62/1/37r                             B161/1/3r, D10/10r (5), D10/9r (2), D10/9v   bögetel-e   D141/2v                             (4)                                 bögsün       D159-5/3v                boluγsn      D10/5r                              bögüljikü    D178/1/3r                bolumui      B39/11/5v, B45/9/5v, B50/3/7r, B55/2/5v,   böke   D25/8r, D166/11v, E8/7v                             B161/1/4r, D79/1/6v, D178/1/2r      bökelen      D77/3v                bolun        B18/7/5v (2), B18/7/6r, B39/11/11v, B45/2r,   bölüge   B39/11/15r, B39/11/16v, B45/9/2r (3),                             B55/4-III/16v (2), B161/1/8v, D166/1v,           B45/9/2v (4), B45/9/3r, B45/9/4r, B50/3/2r                             D166/6v, D172/6v, D219/1/8r (2), D225/3v,        (2), B50/3/2v, B50/3/3r (3), B50/3/4r,                             E8/4r                                            B50/3/5r, B55/2/15r, B55/2/16v, B161/1/11r,                bolun        D178/1/3r                                        B161/1/12r, D77/2v, D77/4v, D79/1/2r (2),                bol-un       B55/2/11v                                        D79/1/2v, D79/1/3r (4), D79/1/3v, D79/1/5r,                bolur        D79/1/11v                                        D79/2/1v, D166/6v, D178/1v, E8/3v                bolurun      B45/9/4r, B50/3/5r, D166/13v, D166/2r (2),   bömber[e]gülün   B61/2/1v                             D166/3v (3), D322/3v (2), D322/4r (2),   bömbürülün   B65/1/2r                             E8/1v (2), E8/2v, E8/9r             böngtürege   D25/5r                bolur-un     D79/1/4v, D322/3v, D322/4r, D322/4v   böngtüregge   D25/5r                bolusi       B161/1/14v, D172/7r                 böngtürge    D25/4v, D25/5r (2)                bolusu       D141/1v, D141/2r                    börete       D27/5v                boluyu       B50/3/11v, B55/1/1v, B55/1/2r, B55/1/2v (2),   bös   B55/2/7r, B161/1/5v                             B55/1/3r, B55/1/3v, B55/1/4r (2), D141/2r,   bös-iyer   B18/9/1v                             D322/4r                             bsang        D178/1/1r, D271/1r, E8/2v                bomara       B50/3/4r                            bsang-un     E8/2r                bomra        B45/9/3v                            bu=rtaγ      B45/9/7v                borban-ača   D25/5v                              bučaγ-a      B55/4-l/8r                borbitu      D225/1v                             bučaγaju     D271/5r, D271/9v                borbi-tu     D225/1v                             bučal        D141/4v                bordaγu      B65/1/4v                            budagčid?    B55/4-II/14r                borjigen-ü   D225/1v                             budang       D77/2r, D77/3v, D77/4v                boru         B61/2/4v, B65/1/5r, D25/5v, D166/7v,   budangγurbasu   D25/8r                             D225/1v, E8/4v                      budasatu     B55/4-III/15r                boruγ        B39/11/12v, B55/2/12v               budungγui    D25/2r, D99/8v, D111/2r, D147/3r                boruγan      B161/1/9v                           budungγui-yi   D25/2r, D99/8r, D111/1v                bosaqu       D172/4r                             buγ          B18/9/2v, B45/9/8r                bosču        D79/1/2r (2)                        buγ-a        D166/11v, D271/7v                bosγaju      D172/4r                             buγ-i        D291/2/2r                bosqaju      B61/2/3v, D225/1v                   buγu-a       B55/4-IV/25v                bosqan       B39/11/14v, B65/1/4r                buγu-a-i     B45/1r, D291/2/1v                                                             298","buγu-a-yin   B45/1r                                           B65/17/3r, B161/1/12r, B161/1/1v,                buγudai      B18/7/6v                                         B161/1/2r, B161/1/2v, B161/1/3v, B161/1/8r,                buγu-yi      D25/5r                                           B161/1/8v, D25/7r, D25/7v, D77/5r,                buγuyibčitu   B81/2/1v                                        D140/2r, D141/1v, D141/2r, D141/4r,                bui          B18/7/1r, B39/11/18v, B45/9/3r, B45/9/3v,        D141/4v, D147/3r, D166/13r, D166/9v,                             B45/9/4r, B45/9/4v, B50/3/3v, B50/3/4v,          D172/4r, D178/1v, D178/2r, D217/6v,                             B50/3/5r, B50/3/6r, B50/3/8r, B55/2/19r,         D225/1v, D291/1/1v, D291/2/2r, D322/3v                             B55/4-l/3v, B55/4-l/4v, B65/4/1v,                (3), D322/4r (2), E8/5v                             B161/1/13v, D25/2r, D27/1r, D27/2r, D77/2r   burqan-a   B39/11/1v, B55/1/1v, B55/1/2r (2), B55/1/2v,                             (3), D77/2v (11), D77/3r (6), D77/3v (2),        B55/1/3r, B55/1/3v (2), B55/1/4r, B55/2/1v,                             D77/5r (3), D79/1/1v (2), D79/1/2r,              B161/1/1v, D77/3r, D77/4r                             D79/1/3v, D79/1/4v (3), D79/1/6v, D79/2/1v,   burqan-ača   D322/4v                             D99/8r, D111/1r, D111/1v, D147/1v,   burqan-bodisung  B18/7/2r                             D147/2r (2), D147/2v (2), D219/1/4v,   burqan-du   D217/3r                             D225/1v, D286, E8/1r                burqan-dur   B18/7/2v, B45/9/7v, B50/3/10v, D79/1/10r                bui-yin      B39/11/2v, B55/2/2r, B161/1/1v, D77/2v   burqan-i   B55/7a/2v, B61/1/3v, D100/4v, D166/1r,                bujar        B39/11/3v, B39/11/4r, B39/11/7v, B50/3/12r,      D166/1v, D166/2v, D221/1/3v, E8/1v, E8/2r                             B61/2/3v, B65/1/3v, B161/1/2v, B161/1/3r,   burqan-iyar   D178/2/1r                             B161/1/6r (2), D25/2r (2), D178/1/2r,   burqan-tur   D77/1v (2), D77/2r, D77/3v                             D178/1/2v (9), D178/1/3r (4), D178/1/3v (5),   burqan-u   B18/7/7r (5), B39/11/11v, B39/11/16v,                             D178/1/4r (4), D178/2/1r, D178/2/1v (3),         B39/11/4v, B55/1/1r, B55/1/4r, B55/2/16v,                             D178/2/2r (5), D219/1/4v                         B55/2/4v, B55/4-IV/19r, B55/4-IV/24r,                bujar-bar    D178/2/1v, D178/2/2r                             B55/4-l/3r, B62/1/32v (2), B62/1/33r (2),                bujardaγsan   D178/2/1v, D178/2/2r (3)                        B62/1/34r, B62/1/34v, B65/4/3r, B81/2/2v,                bujar-i      D178/1/1r, D178/1/2r, D178/2/1r                  B161/1/12r, D10/5v, D77/1v, D77/2v (2),                bujarlaγsan   D178/2/2r                                       D77/3r, D77/4v (2), D140/2v, D147/3r,                bujarlan     D25/8r                                           D166/2v, D166/4r, D166/7v, D178/1/4v,                bujar-tur    D178/1/4r                                        D219/1/5r, D221/1/3r (2), D221/1/5r,                bujar-un     D166/5v, D178/1/2v (2), D178/2/1r,               D271/3v, D291/1/2r, D291/1/2v, E8/2r,                             D178/2/2v, E8/3v                                 E8/2v, E8/4v, E8/9r                bujar-yi     D178/1/4r                           bursang      B39/11/11v, B39/11/2v, B55/2/11v,                bula         B45/9/3r, B45/9/4r, B50/3/5r, D79/1/3v,          B55/2/2r, B55/4-II/11r, B55/4-III/15r,                             D79/1/5r                                         B55/4-IV/26r, B55/4-l/9v, B161/1/1v,                bulaγ        B39/11/7r                                        B161/1/8v, D77/1v, D77/4v                bulaγan      D166/7v                             burtaγ       B18/7/3r, B45/9/2r (6), B45/9/2v, B45/9/3v,                bulaγsan     B50/3/4r                                         B45/9/4v, B45/9/6r (3), B45/9/7v (4),                bulaju       D79/1/4r                                         B45/9/8r (7), B45/9/8v (8), B50/3/10r (2),                bulan        B50/3/3v                                         B50/3/10v (6), B50/3/11r (5), B50/3/11v,                bulγaγsan    B45/9/3v                                         B50/3/4r, B50/3/6r, B50/3/7v (2), B50/3/8r                bulγan       E8/4v                                            (2), B55/2/8r, B55/4-IV/25r, B161/1/6r,                bulγuldaγsan   D244/1v                                        D79/1/10r (7), D79/1/10v (6), D79/1/11r (4),                bulidaγsan   B161/1/7v                                        D79/1/1v, D79/1/2r (5), D79/1/2v (2),                buliduγsan   B39/11/10r                                       D79/1/3r, D79/1/4r, D79/1/7r (3), D79/1/7v                buliyaγči    D100/4v, D221/1/5r                               (2), D79/1/8r (2), D79/1/8v, D79/1/9v (2),                buliyaldaqu   B65/17/4v                                       D166/7v, D178/2/1r, D225/1v                bultuγsan    B55/2/10v                           burtaγa-i    D79/1/8v                bultuγul     D27/5v                              burtaγ-i     B45/9/4r, B45/9/6v (10), B50/3/5r, B50/3/8r                bum          B45/1r, B55/1/1r, B55/1/4r                       (4), B50/3/8v (12), B50/3/9r (6), D79/1/5r,                bumbai-i     B55/4-IV/19v                                     D79/1/5v, D79/1/7v (4), D79/1/8r (9),                bumra        D79/1/4r                                         D79/1/8v (3)                buq-a        D79/1/10r                           burtaγlaγsan   D79/1/10v                buq-a-yin    E8/7r                               burtaγlaγsan-i   B45/9/5v, B50/3/7r                bur=taγ-i    B45/9/6v                            burtaγtai    B50/3/3v                bur=taγ-un   B45/9/3v                            burtaγ-tai   B45/9/3r (2), B50/3/4r, D79/1/3v (3)                bur=taq-i    B45/9/6v                            burtaγ-tai-yin   D79/1/6v                buraqan      D141/1v                             burtaγ-tu    B45/9/7r, B50/3/10r, D79/1/9v                buraqan-tur   D217/3r                            burtaγ-tu-yin   B45/9/5v, B50/3/7r                buraqan-u    D217/2v                             burtaγ-ud    D178/2/2r                burataγ      E8/4v                               burtaγ-ud-iyar   D79/1/7v                burqad       B18/7/3v, B55/4-III/16r, B61/2/5v, B61/2/6r,   burtaγ-un   B45/9/2v, B50/3/4r, D79/1/3r, D79/1/4r                             B65/1/6r (2), D147/2v, D172/7r, D271/6v,   burtuγ   B39/11/8r, B50/3/10v, B50/3/2r (4),                             D291/2/1r, D322/2v                               B50/3/2v (2), B50/3/3r                burqad-i     D322/2v                             burtuγ-tai   B50/3/3v                burqad-iyar   B55/7a/3v, B61/1/5v                burtuγ-tu    B50/3/8r                burqad-un    B18/7/7r, B39/11/19r, B55/2/19v, B55/6/3r,   burtuγ-ud-i   B50/3/8r                             B55/7a/2r, B61/1/3r, B61/1/4v, B161/1/13v,   burtuγ-un   B50/3/3r                             D147/1v                             buruγu       B18/9/2r, B55/1/3v, B65/4/3r, D25/5r,                burqan       B18/7/1v, B18/7/2r, B18/7/3r (2), B18/7/3v       D100/4v (2), D141/2v, D141/3r, D178/1/2r,                             (7), B18/7/5v, B39/11/11r, B39/11/16v,           D221/1/5r, D225/5v                             B39/11/2v (2), B39/11/3v, B50/3/10r,   buruγu-bar   B55/2/14r                             B55/2/11v, B55/2/16r, B55/2/2r, B55/2/2v,   buruγu-iyar   B161/1/10v                             B55/2/3r, B55/4-II/10v, B55/4-II/11r, B55/4-  buruγu-tan-i   D217/3r, D221/1/3r                             II/11v, B55/4-III/14v (2), B55/4-III/15r,   buruγuu   D221/1/3r                             B55/4-III/15v (2), B55/4-III/16v (2), B55/4-  buruγuu-iyar   B39/11/14v                             l/2r, B55/4-l/9v, B61/2/3v, B62/1/32v,   buruγuu-tan-i   D291/2/2r                             B62/1/33r (2), B62/1/33v, B65/1/3v,   buruγuy-a   D221/1/5r                                                             299","burun        B62/1/34r (2), B62/1/34v (3)        buyan-tu     D140/2v, D141/4v, D166/7v, D291/1/2r,                burwan-yin   D77/5r                                           E8/4r, E8/4v, E8/7v                buryan       D77/5r                              buyan-tur    B50/3/11r                busayi       B81/2/2r                            buyan-u     B39/11/2v, B39/11/5r, B39/11/5v, B50/3/12r,                busiγu       D271/7v, D291/2/1v                               B55/2/13v, B55/2/16r, B55/2/2r, B55/2/5r,                busu         B18/7/4v, B39/11/15r, B55/2/14v, B55/4-          B55/2/5v, B55/7a/5r, B61/1/7r, B61/1/7v,                             IV/24v, B55/4-l/6r, B161/1/11r, D10/6r,          B62/1/37v, B161/1/10r, B161/1/2r,                             D79/1/11r, D79/1/3r, D140/2v, D178/1/3r,         B161/1/3v, B161/1/4r, D79/1/11v, D147/3r,                             D178/2/2r, D219/1/6r, D271/5v                    D219/1/1v, E8/8v                busuber      B18/7/2r                            buyan-yiar   B61/2/5r, B61/2/5v, B65/1/5v, D159-5/6r,                busučir      D291/1/2r                                        D172/6v, D172/7r                busud        B39/11/17r, B55/7a/4v, B61/1/7r, B65/17/4v,   buyu   B55/2/12v, D77/2r (3), D77/2v (2), D77/3r                             D147/3r, D221/1/7r                               (3), D77/3v (7), D77/4r (2), D77/4v, D77/5r                busud-ača    B62/1/36r                                        (2), D79/1/7v, D166/2r, D166/2v, D178/2r,                busud-ta     B161/1/12v                                       D178/2v, D322/3v, D322/4v, E8/2r (2)                busud-tan    B55/2/17r                           buyu.        D77/3v                busud-un     B39/11/12v, B55/2/12v, B81/2/2v,    buzar        B39/11/8r, B55/2/3v, B55/2/4r, B55/2/8r (2),                             B161/1/9r, D100/4v, D166/13r, D221/1/5r,         D99/8r, D99/8v, D111/1v, D111/2r,                             E8/8v                                            D141/4v, D172/4r                busui        B61/2/4r                            bü=tügsen    D166/6v                busu-yi      B62/1/36v                           büčileküi    D244/2r                busu-yin     B18/9/2v, B55/4-l/8v, D166/1v, D178/1/2v,   bügedü   E8/5r                             D271/9r, E8/1v                      bügedü-yi    E8/8r                butaraγulun   D221/1/5r                          bügedü-yin   E8/6v, E8/7r (2)                butaratal    B55/4-IV/24r, B55/4-IV/24v          bügü=de      D178/2/2r                butaratala   D10/6v                              bügü=de-i    D27/2r                butartala    D100/4v                             bügü=de-yi   D140/2v                butasi-yin   D79/1/8r                            bügüde       B18/7/7r, B39/11/18r, B55/1/1v, B55/2/18v                buu          B39/11/12v, B39/11/16v, B39/11/17r,              (2), B55/2/20r, B55/4-II/11v, B55/4-II/12r,                             B39/11/3r, B39/11/7r, B45/9/3r, B45/9/4r,        B55/4-II/13r, B55/4-IV/26v, B55/4-l/10r (2),                             B45/9/4v (2), B50/3/3v, B50/3/5r, B50/3/5v       B55/4-l/9v, B61/1/6r, B65/4/3v, B161/1/13r,                             (2), B55/2/17r, B55/2/3r, B55/2/7r,              D25/3r, D77/2v, D77/5r, D79/2/2v, D79/2/3r,                             B161/1/12r, B161/1/12v, B161/1/2r,               D140/3r, D159-5/6r, D178/2/1r, D225/2r,                             B161/1/5v, B161/1/9r, D79/1/3v, D79/1/4v,        D225/3v, D225/4r (2), D225/4v, D291/1/2v,                             D79/1/5r, D79/1/5v, D141/1v, D141/2r,            E8/10r                             D166/12r, D219/1/4v, D271/2v (4), D271/3r   bügüde-ber   D225/2v                             (2), D322/3v (3), D322/4r (2)       bügüdede     B161/1/14r                buu=dongdub=γ’arbo D217/1v                       bügüde-de    B18/7/6v                buu=dungjin=γ’arabu B65/17/1v                    bügüde-dü    B39/11/20r                buulγa       D166/11v                            bügüdedür    B18/7/4v                buura        D166/11v                            bügüde-dür   B18/7/5r (4), B45/9/4v, B50/3/6r, B55/4-l/6r,                buura-yin    E8/7r                                            D25/8v, D271/6r                buu-u        D25/7r, D286                        bügüde-eče   B39/11/12r, B55/2/12r, B161/1/9r                buv-a=düngjing=γ’abo   B55/4-IV/17v              bügüdeger    B18/7/2r, B18/7/2v, B18/7/5r, B18/7/6v,                buv-a=küisi=damba  B55/4-IV/17v                               B39/11/17r, B55/2/17r, B55/4-III/16v,                buyan        B18/7/5v, B18/7/6r (8), B18/9/1v, B18/9/2v       B55/4-III/17r, B161/1/12v, D27/4v, D225/2r,                             (2), B39/11/15r, B39/11/17v, B39/11/18r,         D271/1v                             B45/2v, B45/9/8r (2), B45/9/8v (2),   bügüdeger-dür   D79/1/8v                             B50/3/10v (2), B50/3/11v, B55/2/10v,   bügüdegeri   D79/1/1v                             B55/2/14v, B55/2/17v, B55/2/18r, B55/4-  bügüdeger-i   D79/1/1v                             IV/25r, B55/4-IV/26v, B55/4-l/10r, B55/4-  bügüdeger-tür   B45/9/6r, B50/3/7v, B55/4-II/13r, D79/1/5v                             l/6v (2), B55/4-l/9r, B55/7a/6r, B55/7a/6v,   bügüdeger-ün   B45/9/6v, B50/3/9r                             B65/17/5v, B65/4/1v, B81/2/2v, B161/1/11r,   bügüdegür-tür   D79/1/7r                             B161/1/12v, B161/1/13r, D27/3v, D77/1v   bügüde-i   B45/1r, B55/2/16v, B55/4-II/12v, B55/7a/6r,                             (5), D77/4r, D77/4v (4), D77/5r, D79/1/10v       D27/2v, D159-5/2v, D159-5/5v (2),                             (3), D79/1/11r (2), D79/2/2v, D79/2/4r,          D219/1/7r, D291/1/2v                             D140/3r, D141/1v (3), D141/4v, D166/10r   bügüden-i   D140/3r                             (2), D166/10v (4), D166/11r (6), D166/11v   bügüden-yi   D25/3r                             (5), D166/12r (4), D166/12v, D166/13v,   bügüde-tü   B55/4-II/13v                             D166/2r, D178/1/4v, D178/2/2v (3),   bügüde-tür   B55/4-IV/21v, D25/3v, D217/5v, D221/1/7r                             D225/1v (2), D225/2r (2), D225/3v, D225/4r,   bügüde-yi   B39/11/17r, B55/4-III/17r, B65/4/2v,                             D244/3r, D271/5v, D291/1/2v, E8/1v, E8/5r        D77/2v, D79/2/2v, D99/9r (2), D141/3v,                             (2), E8/5v (2), E8/6r (8), E8/6v (8), E8/7r (9),   D159-5/4v (2), D225/3r (2), D225/5r                             E8/7v (9), E8/8r (4), E8/8v (2), E8/9r   bügüde-yin   B55/2/20r, B55/4-II/13r, B55/4-l/5r,                buyan-a      B55/7a/6v                                        B81/2/2v (2), D10/11r, D159-5/2v, D159-                buyan-bar    B65/1/5v                                         5/6r, D225/1v, D291/1/2r                buyan-dur    B18/7/5v                            bügüdü-tür   B18/9/1v                buyan-i      B39/11/10r (2), B39/11/13v, B39/11/16v,   büjige   D219/2/3v                             B55/7a/4v, B161/1/12r, B161/1/7v (2),   bükü     B18/7/5r (2), B61/1/6v, B65/1/5v, D172/1v                             D140/2r, D141/4r, D271/8v, D291/1/1v,   büküi    B55/7a/4r, B55/7a/4v, B61/2/1v, B61/2/5r,                             E8/8r                                            B65/1/1v, D77/5r, D172/6r, D244/2v                buyan-iyar   D166/6v, E8/3v                      büküi-ber    D244/1v                buyan-ni     B55/1/3r, D271/5v                   büküi-i      D77/3v                buyan-ni-yi   E8/6v                              büküi-yi     D77/3r                buyan-tan-i   B55/2/10v, D291/2/2r               bükün        B39/11/15r, B45/9/7r, B55/2/15r,                                                                              B161/1/11r, B161/1/7r                                                             300","bükün-dür    D225/5r                             bütügegči    B55/4-II/14r, B55/4-IV/21v, D10/11r,                bükün-e      B55/4-l/4v, B55/7a/6r, B55/7a/7r                 D100/4r, D166/13r, D217/4r, D217/5v,                bükün-eče    B55/4-l/6v, B55/4-l/8v                           D221/1/4v, D221/1/7r                bükün-i      B45/2r, B55/6/5r, B81/2/2v, B161/1/12r,   bütügegči-tür   B55/4-II/11r                             D77/3v, D79/2/2v, D166/13r, D178/2/2r,   bütügeged   D219/1/5r                             D219/1/1v, D219/1/2r, D219/1/4r, D219/2/3r,   bütügegsed-ün   B55/4-II/12r                             E8/8v                               bütügegtün   D159-5/2v, D159-5/5v                bükün-iyen   B39/11/10r, B39/11/9r, B39/11/9v,   bütügeγči    E8/8r                             B161/1/6v, B161/1/7v                bütügejü     B55/4-l/9r, D141/2r                bükün-ni     B55/6/7r, D159-5/2v, D159-5/4v, D159-5/5v   bütügekü   B45/2r, D225/3r                bükün-tür    B55/4-l/3r, B55/4-l/6v              bütügeküi    D322/4v                bükün-yien   B55/2/10v, B55/2/9r, B55/2/9v       bütügeküi-yi   D219/1/8r                bükün-yier   B55/4-l/4v                          bütügekü-tür   B55/4-l/8v                büle         B39/11/13v, B161/1/10r              bütügekü-yi   B55/4-l/5v                büli         B55/2/13v, E8/1v                    bütügekü-yin   D225/2v, E8/10r                bülüg        B50/3/5v                            bütügel[e]gsen   D79/2/1v                bülüge       B45/9/4v                            bütügen      B55/4-II/12v, B55/4-II/13r, B55/4-III/16v,                bürgiljelel   B55/2/16v                                       B55/7a/6v, B55/7a/7r, B65/17/5r, B65/17/5v,                bürgüd       B61/2/4v, B65/1/4v, D172/5r                      D25/3r, D27/2r, D77/5r, D140/3r, D166/9v,                bürgüljilen   B161/1/12r                                      D219/1/4r, D219/1/6r, D225/3r, D225/4r,                büri         B39/11/19r, B55/2/19v, B55/4-II/11r,             D225/5r, D225/5v, D291/1/2v, D322/1v,                             B161/1/13v, D225/2r                              E8/3v, E8/5v, E8/7v                bürid=tügsen   B55/6/2v                          bütügsen     B18/7/1v, B55/7a/3r, B61/1/4v, D147/2v,                büridčü      E8/8v                                            D166/6r, D219/1/3r, E8/3v                büridkü      D225/4r                             bütügün      B39/11/15v, B55/2/15r                büridküi     D99/9v                              bütüγ=sen    E8/3v                büridtügsen   B39/11/5r, B55/2/5r, B55/7a/2r, B161/1/3v   bütükü   B18/7/2r, B18/9/1v, B65/4/4r, B161/1/14r,                büridügsen   B45/9/5v, B50/3/7r, B61/1/4v                     D77/3r, D77/4r, D166/14r, D225/4r,                büridün      D178/2/1r                                        D271/6r                bürigsen     D79/2/2r                            bütüküi      B81/2/2v                bürigüljel   B39/11/17r                          bütüküi-yin   E8/9r                bürikügül    D178/2r                             bütükü-yin   B18/9/2r, B39/11/19v, B55/2/20r, D225/4v,                bürin        B55/4-III/16v, B55/4-l/5r, B55/4-l/7r (2),       D225/5r, E8/8r                             B55/4-l/9r, D140/3r, D141/4v        bütümüi      D25/7r                bürin-iyer   B39/11/20v, B161/1/14v              bütün        D166/1v, D166/2v, D244/1v, E8/1v, E8/2r                büriyen-ü    D77/4r                              bütütügei    D79/2/3r                bürkeger     D166/2r                             büü          B55/2/16r, B55/4-II/13v, B55/4-l/7r (2),                bürkeji      D219/2/2r                                        B55/4-l/7v (4)                bürkügen     D166/3r (2)                         büübei-dür   B61/2/1v                bürküger     E8/1v                               caγ’arwad-un   D111/1v                bürkügsen    D77/3v, D322/2r                     caγ’rawadi-yin   D27/1v                bürkün       E8/2r (2)                           č[a]γ        D77/3r                bürü         B61/2/4v                            čab          D79/2/1v, D244/2v                bürüdkü-yin   E8/5r                              čabč[i]qu-tu   D25/4v                bürüdüged    E8/10r                              čabi-yi      B61/2/2r, D172/2v                bürüjü       B18/9/1v                            čabur        B61/2/1v                bürün        B18/7/6v, B18/9/1v, B45/1v, B55/7a/5r,   čadabasu   D141/1v                             B61/1/7v, D166/13r, D166/14r, D166/5v,   čadamui   D141/2v                             D178/1v, D244/3r, D322/2r, D322/2v,   čadiraban   D79/1/2r                             D322/3r, E8/1r, E8/3v, E8/8v, E8/9v   čagarwati-yin   D79/2/1v                bürün-ü      D291/1/2v                           čagʼiraγ     B18/7/6r                büs          B39/11/7r, D141/1v                  čaγ          B18/9/2v, B39/11/12v, B39/11/20r,                büselgejü    B65/1/4r, D172/4v                                B39/11/8v, B45/9/3r, B50/3/3v, B55/2/12v,                büseligsen   D141/1v                                          B55/2/20r, B55/2/8v, B161/1/14r, B161/1/6v,                büse-yi      B65/1/4r                                         B161/1/9r, D27/4r, D77/2r, D140/3r,                büsü         D172/4v                                          D141/4v, D166/1v, D271/6r, D271/9r, D286,                büsülen      B61/2/4r                                         E8/1v                büs-yi       D159-5/2r                           čaγ[a]n      D25/6v                bütege       B45/2r                              čaγ’awda-un   D25/1v                bütegegtün-sayin  D159-5/4v                      čaγ-a-dur    D25/1v                bütegen      B45/2r, D225/3r                     čaγaja-yin   B18/9/2r                büteküi-yin   D219/2/4v                          čaγan        B18/7/3v, B18/9/1v, B39/11/18r, B45/1v,                bütü=gegči   E8/8v                                            B45/9/3v, B45/9/5r (3), B45/9/5v, B45/9/7r,                bütü=kü      D166/12r                                         B50/3/4r, B50/3/6r, B50/3/6v (2), B50/3/7r,                bütü=küi     E8/9v                                            B50/3/9v, B55/2/18r, B55/4-IV/17v, B55/4-                bütü=küin    D166/13v                                         IV/18r, B55/4-IV/18v (2), B55/4-IV/19r,                bütü=küi-yin   E8/10r                                         B55/4-IV/25v, B55/4-IV/26r, B55/6/5v,                bütübe       D77/2v                                           B61/2/1v, B61/2/2r (2), B61/2/2v, B65/1/1v,                bütübei      B18/7/2v                                         B65/1/2v (2), B65/17/2r, B65/17/2v (3),                bütüg        D271/8r                                          B161/1/13r, D25/5r (2), D27/4r, D27/4v,                bütüg=gen    D99/9r                                           D27/5r (2), D77/3r, D77/4r (4), D77/4v,                bütüge       B45/1v, B55/4-l/7r, B55/4-l/7v, B55/6/7r,        D77/5r (3), D79/1/4r, D79/1/6r (3),                             B55/7a/6v, D140/2v, D141/4v, D219/1/6r,          D79/1/6v, D79/2/1v (5), D79/2/2r (2),                             D271/3r, D271/5r, D271/9v, D291/1/2r,            D79/2/3r (2), D79/2/3v (2), D111/2v,                             D291/2/2r                                        D140/1v, D140/2r, D140/3r (2), D141/1r,                bütüged      D166/6r, D178/1/4v, D178/2/2v                    D141/1v, D141/2r, D141/2v, D141/3v,                                                             301","D141/4r (2), D141/4v (2), D159-5/1v, D159-  čeberlegsen   D172/3v                             5/2r, D166/2v, D166/3r (2), D166/5r (2),   čeberlen   B61/2/3r, B65/1/3r                             D166/7v (2), D166/8r (4), D166/8v (2),   čečed   D79/2/3v                             D172/1v, D172/2v, D219/1/1r, D219/1/2r (2),   čečeg   B18/7/1v, B55/4-IV/17v, B61/2/2v, B61/2/3r,                             D219/1/2v, D219/1/3v, D219/1/4v,                 B65/1/2v, B65/1/3r (2), D25/2r, D79/2/4r,                             D219/1/5v, D225/1v, D225/2r (3), D244/1v         D99/8r, D111/1v, D172/2v, D172/3r,                             (2), D244/2v, D244/3r, D271/6v, D271/7r,         D172/3v, D291/2/1r, D322/1v, D322/3r (2),                             D271/7v, D271/8v (2), D271/9r, D291/1/1r         D322/4v                             (2), D291/1/1v, D291/1/2v (2), D291/2/1r,   čečeg-dür   B55/1/2r                             D291/2/1v, D322/1v (3), D322/2r (2),   čečege    B65/17/1v                             D322/2v, D322/3r, E8/2r (3), E8/3r (2),   čečegei-tü   D172/3r                             E8/4v (4), E8/5r (3), E8/8r         čečegetü     B61/2/2v                čaγan-tuni   B45/2r                              čečegi-tü    B65/1/2v                čaγasun      B18/9/1v                            čečeg-iyer   B18/7/3r, B50/3/2v                čaγ-dur      D166/13r, D166/2r, D178/2v          čečig        B61/2/2v, D141/2r                čaγ-i        B62/1/36r                           čedkür       D244/2v                čaγlasi      B39/11/5v, B55/2/5v, B55/6/5v, B161/1/4r,   čegečin-eče   D217/2v                             D77/2r, D77/2v, D77/3r, D244/2v     čegeje-tegen   B61/2/3v                čaγlaši      B18/7/2r                            čegeji       D172/4r, D322/2r                čaγraqu      B55/4-IV/24r                        čegejibči    D322/2r                čaγtu        B55/4-l/7r, B55/4-l/7v (5), B55/4-l/8v (2)   čegeji-eče   D221/1/3r                čaγ-tu       B39/11/8v, B55/2/9r, B55/6/4v (3),   čegejin-tür-yien   B65/1/3v                             B161/1/6v, D99/8r, D141/2v (2), D166/1v,   čegel-iyer   B161/1/11r                             D225/1v, D271/2v (4), D271/3r, D271/4r (2)   čegeril[e]mü   B55/2/17r                čaγtur       B45/9/2v, B50/3/3r, D178/2r         čegerlemüi   B39/11/17r, B161/1/12v                čaγ-tur      B55/4-III/16v (2), B65/17/3v, B65/17/4v,   čeng-degen   B65/17/5v                             D27/1v, D79/1/3r, D111/1v, E8/1v (2), E8/9r   čengge=legsen   B39/11/6r                čaγ-un       B18/9/2v, B39/11/10v, B39/11/15r,   čenggejü     B39/11/16v, B55/2/16r, B161/1/12r                             B39/11/8r, B55/2/11r, B55/2/14v, B55/2/8r,   čenggeküi-dür   D219/1/7v                             B55/4-III/16r, B55/4-IV/24r (2), B161/1/11r,   čenggeküi-yin   E8/10r                             B161/1/6r, B161/1/8r, D10/5v, D10/6r,   čenggekü-yin   B39/11/20r, B55/2/20r                             D225/2v, D225/3r, D271/9r, D322/2v,   čenggel    B55/4-l/10v                             D322/4v                             čenggelaγči   D217/5v                čaγ-ügei     D291/1/2v                           čenggeldegülümü  B39/11/13r                čai          B39/11/7r, B55/2/6v, B161/1/5r, D219/1/3v   čenggeldegülümüü B55/2/13r, B161/1/9v                čakarasambara   B18/7/2r                         čenggelegsen   B161/1/4r                čakilaγan    D25/8r                              čenggel-i    D286                čakilbasu    D10/8v, D217/2v, D221/1/2v          čẹnggel-iyer   D291/2/1v                čakilγ[an]tu   D217/4v                           čenggikü-yin   B161/1/14r                čakilγaju    B55/4-IV/20r                        čengilegsen   B55/2/6r                čakilγan     B39/11/12v, B39/11/17r, B55/2/12v,   čenglejü    D10/11r                             B55/2/16v, B65/17/4r, B161/1/12r,   čereg        B55/4-IV/19v, B55/4-IV/20v, B65/17/3v,                             B161/1/9r, D77/2r                                D10/9r, D100/2v, D172/6r, D217/4v, D286                čakilγan-tu   D100/5r                            čereg-i      B55/4-IV/23v, D10/7v                čakilγ-a-tu   D221/1/5v                          čereg-iyen   D100/5v, D221/1/6r                čal          D140/3r, D291/1/2v                  čereg-üd-i   D100/4v, D217/4r                čalaγai      B39/11/10v                          čereg-üd-ni   D286                čalama-bar   B81/2/1v                            čereg-üd-yi   D221/1/4v                čalamadan    B81/2/1v                            čereg-ün     B55/4-IV/22r, B55/6/2r, B65/17/3v, D10/2r,                čalaqai      B161/1/8r                                        D10/2v                čalayidus-iyar   B161/1/8r                       čereg-yi     D10/4v, D100/1v, D217/1v, D221/1/1v                čalγai       B55/2/11r                           či           B55/4-l/3v, D10/11r, D10/7r, D25/2v,                čalidas-bar   B55/2/11r                                       D25/3r (3), D25/3v (4), D25/4r (2), D25/4v                čalidus-iyar   B39/11/10v                                     (2), D25/6r, D27/2v (2), D27/3r, D99/8v,                čalma        D159-5/5r                                        D99/9r (3), D111/2r, D140/1v, D140/2r,                čamadur      D140/2v                                          D147/2v, D166/13r, D166/4v, D217/1v,                čamai        D140/2r                                          D221/1/1v, D244/2r (3), D244/2v (3)                čambutib-un   D25/2v                             či=meg       B61/1/5r                čang         D79/1/2v                            či=sün       B45/9/6r                čangbuu=tiib-ün   E8/10r                         čibaγ-a      B65/1/2r                čangdamani   D159-5/3r                           čibegen      B18/7/2v                čar          D79/1/1v, D140/2v                   čiber        D141/3v, D291/1/1r, D291/1/1v, D291/1/2r                čarabaγun-ača   D172/4v                          čida=ba      D79/1/4r                čarai        B18/9/2v, D219/1/3r                 čidaba       B50/3/4r                čarai-tai    B65/17/2r                           čidabai      B45/9/3v                čarbaγun-ača   B61/2/4r, B65/1/4r                čidabasu     D141/2r                častu-yin    B45/9/2r                            čidaγči      D100/4r, D217/4r, D221/1/4v                času         B39/11/12r, B55/2/12r, B161/1/9r    čidaγči-yin   D219/1/1v                časun-ača    B50/3/5v                            čidal        B39/11/15r, B55/2/14v, B55/4-l/3r,                časutu       B18/7/5v, B45/9/6v, B50/3/8v, B55/4-             B161/1/11r, D225/4r                             IV/25v, D79/1/8r, D322/4v           čidamui      D141/2r (3), D141/2v, D141/3v                časutu-yin   B50/3/2v                            čidaqu       B39/11/14r, B55/2/14r, B62/1/38r,                času-tu-yin   D79/1/2v                                        B161/1/10v, D225/4r, E8/7v                čayiγsan     D141/1v, D271/7r                    čidaqui-ber   B18/7/6v                čebelejü     B55/4-l/1v                          čidaqu-yin   B45/9/5r                čeber        D141/4r, D291/2/1v                  čider        B65/17/4v                                                             302","čidkür       B18/7/5r, B50/3/12r, D79/1/11v, D79/2/3v,   čimig   B39/11/7r, B55/2/7v, B55/4-IV/25v (2),                             D178/1/4r, D271/4v                               B55/4-IV/26r, B161/1/5v, D166/14r,                čidkür-i     B45/9/5r, B50/3/6r                               D217/6r                čidkür-ün    D79/1/5v                            čimiged      B81/2/1v, B81/2/2r                čiginaγalzan   D172/2r                           čimigsen     B55/4-IV/24r, B81/2/2r (2), D166/4r                čiγnaγaljan   B65/1/2r                           čimüge       D166/2v, E8/2r                čiγnaγalzan   D172/2r                            čimüge-yi    D25/1v                čiγul[γan]   D219/1/3r                           čin          D79/2/4r, D271/8r                čiγul=γan    D140/1v                             čina=dus-un   D10/2v                čiγulγaju    B18/7/3r                            činadu       D219/1/5v                čiγulγan     B45/1r, B55/4-III/17r, B55/4-l/10r, D141/3v,   činadusun   B55/1/3r                             D159-5/2v, D159-5/4v, D159-5/5v,    činadus-un   B50/3/11r, B55/4-IV/22r, B55/4-IV/22v,                             D219/1/2v (2), D219/1/4r, D219/1/7r,             D10/3v                             D219/1/7v, D219/1/8r, D271/1v, E8/10r   činadus-yuγan   D244/1v                čiγulγan-i   B62/1/36v, D219/1/5v, D219/2/2r     činaγalčan   B61/2/1v                čiγulγan-iyar   D166/4r, E8/2v                   činaγsi      B55/4-II/12v, B55/4-l/7v, D140/3r, D271/4r                čiγulγan-luγ-a   D291/1/1r                       činar        B39/11/18r, B55/2/18r, B55/7a/1v,                čiγulγan-ni   B55/4-l/3v, B55/4-l/4v, D159-5/1v, D159-        B55/7a/2r, B61/1/1v, B61/1/3r, B61/1/4v,                             5/3r, D159-5/4v, D271/3v                         B62/1/32r, B62/1/33r, B62/1/33v,                čiγulγan-tur   B55/4-IV/18v, B62/1/36r                        B161/1/13r, D77/3r (2), D77/4v, D79/2/1v,                čiγulγan-u   D25/7v, D219/1/4r, D271/7r                       D147/1v, D178/2/1r, D322/1v, E8/5r                čiγulγan-yi   D271/6r                            činar-i      B55/4-IV/22r, B55/4-IV/24r, B55/7a/3r,                čiγulqui     B18/7/6r                                         B55/7a/4r, B61/1/4r, B61/1/6r, B61/1/6v                čiγurl[a]qui   B65/17/3v                         činar-iyar   B55/7a/3v                čii          D100/1v, E8/3r                      činartu      B161/1/3r, D178/2/1v                čiken        D77/3v                              činar-tu     B39/11/4v, B55/2/4r, B55/4-l/2v, D79/2/1v                čiken-ben    D271/2v                                          (2), D166/6r, D271/3v, D271/8v, D322/2v,                čiketü       D25/4v                                           E8/3v                čikilγan     B55/4-II/13v                        činar-tur    D178/1/2v                čikin        B45/9/5v, B50/3/4v, B50/3/6r, B50/3/7r,   činartu-yuγan   D244/1v                             D77/4r, D79/1/4v                    činarun      B39/11/4r, B55/4-l/2v, B55/4-l/9v,                čikin-i      B45/9/3v, D79/1/5v, D79/1/6v                     B161/1/2v                čikin-iyer   B39/11/15v, B50/3/8r, D79/1/7v      činar-un     B18/7/2r, B55/2/3v, B62/1/32r                čikin-ü      B45/9/4v, D322/2r                   činar-yi     B65/1/6r, D10/2v, D172/7r                čikin-yier   B55/2/15r                           čindamani    B61/1/3r, D77/4v, D79/2/1v, D141/1v                čikitei-yin   D27/5r                             čindamuni    B62/1/32v                čiki-yi      D172/2v                             činege       B55/4-l/4v                čilaγu       B39/11/15v, B55/2/5v, B55/2/8v, B65/17/3v   činegen   D166/11v, D166/12r                čilaγud      D147/2r                             čing         B18/7/3r, D77/3r, D100/3v, D221/1/4r                čilaγu-i     B55/2/15v                           čingdamuni   B55/7a/2r                čilaγun      B18/9/1v (2), D322/3v               činggeju     B18/7/6v                čilaγun-tur   D141/3r                            činggiküi    B18/7/4v                čilaγun-u    B45/9/6v, B50/3/8v, D79/1/8r        činggis      D79/2/1v                čilaγuu      B39/11/5v, B39/11/8r, B161/1/4r, B161/1/6r   činglegür-iyer   B50/3/5v                čilan        D178/1/4v                           činu-a       B39/11/12r, B161/1/8v, D141/2v                čilekü       B55/4-l/9v                          činü         B55/2/12r, B55/6/2v, B61/2/5r (2), B61/2/5v                čilekü-yin   D225/4r                                          (2), B62/1/34r (2), B62/1/34v, B65/1/4v,                čilen        B61/2/5r                                         B65/17/3r (4), D25/2r (2), D25/2v (4),                čilγ?        B18/9/2v                                         D25/4r, D25/4v, D25/5v, D77/3v, D79/2/1v,                čilu         B161/1/11v                                       D79/2/2r, D99/8r, D99/8v (5), D111/1v,                čim[a]yi     D141/4r                                          D111/2r, D141/4r, D166/6r (2), D166/6v,                čim[a]y-i    D291/1/1v                                        D166/7v, D172/5r, D172/5v (2), D172/6v                čim[e]getü   D217/4v                                          (2), D172/7r, D225/1v (5), D225/2r (4),                čima=dur     D219/2/4r                                        D291/1/1v, D291/2/1v, E8/3v (2), E8/4r,                čimadur      D140/1v, D141/4v, D271/7v, D271/9r,              E8/4v                             D271/9v, D291/1/1r                  činü-a       D172/6v                čimai        B55/6/5v, D140/3r                   činükü       D244/1v                čimai-i      D159-5/5v, D291/1/2v                činv-a-yi    D25/4v                čimai-yuγan   D217/6v                            činv-a-yin   D27/5v                čimai-yuuγan   B55/6/5v                          čiquγ        B55/4-l/3v, D172/2v                čimar        B55/4-IV/25r, D166/8v               čiqula       B18/7/7r, B65/4/3r, D77/4v, D322/3r                čima-tur     B55/4-IV/19r                        čir[a]i      D25/4v                čimaya       D141/4v                             čiraγsi      D271/2v                čimayi       D159-5/2v, D244/1v (3)              čirai        B18/7/5v (2), B55/4-IV/24r, D10/5v                čimayi-yuγan   D244/3r                           čirai-tai    B55/6/1v                čimeg        B55/4-IV/25r, B55/6/7v, B55/7a/1v,   čirai-tu    D100/5r, D217/4r, D221/1/5r                             B55/7a/2r, B55/7a/3r, B61/1/2v (2), D77/4v,   čirayitai   B55/4-IV/18r                             D221/1/7v, D322/2r (5), E8/10r      čirgerüdel   B55/4-IV/24r                čimeg=len    D77/4r                              čisun        B55/6/5v, B81/2/2r, D79/1/1v, D79/1/7r,                čimEg=sen    B55/7a/2v                                        D322/4r                čimeg-eče    B55/4-l/2v                          čisun-ača    D79/1/5v                čimegetü     D100/5r                             čisun-iyar   B45/9/6v, D79/1/8r                čimeglegsen   D77/4v                             čisun-yiar   B50/3/8v                čimegsen     B61/1/3v, D10/5v, D77/3r, D322/2r, E8/2v   čisutu   D25/5v                čimeg-tü     D77/4r, D221/1/5v                   čisuyin-yi   D111/2r                čimge        D219/1/7r                           čisün        B50/3/7v                                                             303","čisün-eče    B45/9/4v                            čubuγu-tu    D172/2r                čisün-iyer   B45/9/6r                            čubural      B18/7/1v, B45/1v, B50/3/1v                čisüyin-yi   D111/2r                             čuburil      B45/9/1v                čočiqu       D172/5r                             čuγčilaγči   B18/9/1v                čočiqui-tur   B65/1/4v                           čuγlaju      D225/1v, D225/2r (2)                čog’a        D178/1v                             čuγlan       D225/1v                čoγ          B18/7/6r, B18/9/2v (2), B39/11/12v,   čuqaγ      B45/9/3v, B50/3/4v, B61/2/2r, D79/1/4r,                             B39/11/17v, B39/11/5r, B39/11/5v, B55/1/3r,      D219/1/1v, D219/1/7v                             B55/2/12v, B55/2/17v, B55/2/5r, B55/2/5v,   čuquγ   B55/4-l/5r, B81/2/2v                             B55/2/9r, B55/4-l/9r, B55/6/7v, B81/2/2r,   čuqula   B65/1/2r                             B161/1/12v, B161/1/3v, B161/1/4r,   čuugilduγsan   B39/11/8r, B55/2/8v, B161/1/6r                             B161/1/6v, B161/1/9v, D166/10v, D166/14r,   čuugiyal   B55/2/12r                             D166/9r, D178/1/4v, D217/6r, D219/2/4r,   čuugiyan   B39/11/12r, B161/1/9r                             D225/3v, E8/10r, E8/6r, E8/7v, E8/8v   čоγluju   B61/2/1v                čoγčalaγsan   B18/7/3r                           d/t[…]       D77/4r                čoγčar[a]γuluγsan  D172/4r                       dabqurlaγsan   D166/3r                čoγča-tur    D225/2v                             dabtuγai     D271/2v                čoγ-i        B55/2/11v, B55/4-l/6v, B161/1/8v, D166/6v,   dadar   D219/1/2r                             E8/4r                               dadu         B18/7/3r (2)                čoγlaju      B65/1/2r                            daginas      B50/3/10v, B55/4-II/11v, B55/4-III/15r,                čoγlan       D172/2r                                          B61/2/3v, B61/2/4r (2), D271/6v                čoγnuyiγsan   D159-5/3v (2)                      daginasun    B65/1/4v                čoγtai       B61/2/3v                            daginas-un   B55/2/19v                čoγtay-a     B65/1/4r                            Dagini       B18/7/2r, B18/7/4r, B18/7/4r, D286                čoγtu        B18/7/2r, B18/7/4r, B18/7/7r, B55/4-II/14r   ḍagini   D172/7r                             (2), B55/4-l/6v, B65/1/2r, B81/2/2r, D172/4r,   daginis   B55/4-II/11r, D79/2/3v, D166/13v, D172/4r,                             E8/10r                                           D172/4v (2), D219/1/1v, E8/9r                čoγ-tur      D217/6r                             ḍaginis      D178/1/2v                čoγu         B39/11/8v                           Daginis-tur   B45/9/7v                čoγuqur      D79/1/6r                            daginisun    B65/1/3v, B65/1/4r                čoγurai      D172/2r                             Daginis-un   B18/7/7r, B39/11/19v, B55/4-IV/18v,                čoγurqai     B61/2/1v, B61/2/2r                               B55/7a/3v, B62/1/34r, B62/1/36r, B65/17/2v,                čoγ-yi       B39/11/11v                                       B161/1/13v                čokilγatai   B61/2/1v                            ḍaginis-un   B61/1/6r                čol          E8/3v                               daginis-yin   B65/17/3r                čolu         D79/2/2v                            daγ[u]daqu   E8/5v                čolutan      D166/6v, E8/4r                      Daγ-a        E8/7r                čolu-yin     E8/6v                               daγad-[qan?]   D140/2r                čomčaγlan    D322/2r                             daγadqamui   B39/11/14r, B161/1/10v, D271/9v                čongginaqui   B61/2/1v, B65/1/2r, D172/2r        daγadqamuu   B55/2/14r                čongginaqui-tur   B65/1/3r                       daγaDqan     B55/4-l/7r, D271/9r                čonu         B18/9/2r                            daγaDqaqui-yin   B55/4-l/7v                čoqum        B55/6/5v                            daγaγči      B55/6/5r                čoqur        B50/3/6v                            ḍaγaγulaju   D172/4r                čorji        B39/11/1r, B55/2/1r                 daγaki       D166/11v                čouqur       B45/9/5r                            ḍaγaldaγulju   B39/11/20v, B161/1/14v                čouraqai     D172/2v                             daγalγaγsan   D166/12r                čourqai      B65/1/2r (2)                        daγan        B39/11/14v, B55/2/14v, B62/1/34r (2),                čoyičuraγsan   B61/2/3v                                       B62/1/34v (2), B161/1/10v, D79/2/3r,                čoyičurγuluγsan   B65/1/4r                                    D147/3r, D271/4r                čoyisangdanjinbalsambuu   B45/2r                 daγaqu       D322/3v                čöb          B161/1/6r                           daγsan       B45/9/6v                čöberegüü    B39/11/17r                          daγu         B65/1/2r, B65/1/2v                čöbergü      B161/1/12r                          daγu=daγsan   E8/8v                čöberigü     B55/2/16v                           daγu=daju    D79/1/4r                čöb-ün       B39/11/8r, B55/2/8r, D322/4v        daγu=damui   D166/11r, E8/5v, E8/6r, E8/6v, E8/7v                čögebüri     B18/9/2r                            daγubar      D271/3r                čöl          B55/6/5v, D166/6v                   daγudaγsan   D166/12v                čöm          B39/11/11r, B39/11/13v, B39/11/18v,   Daγudaju   B45/9/3v, B50/3/4v, B55/2/21v                             B39/11/20r, B39/11/3v, B39/11/4r,   ḍaγudaju     B39/11/21r, B161/1/14v                             B39/11/5r, B39/11/7v, B55/2/11r, B55/2/13v,   daγudamui   D166/11r (2), D166/11v (2), D166/12r,                             B55/2/18v, B55/2/20v, B55/2/3v (2),              E8/5v, E8/6r (7), E8/6v (5), E8/7r (4), E8/7v                             B55/2/4v, B55/2/8r, B161/1/10r (2),              (3), E8/8r (3)                             B161/1/13r, B161/1/14r, B161/1/2v (2),   daγudamuiolan   E8/6v                             B161/1/3v, B161/1/6r, B161/1/8r     daγudamuiörüne   E8/7r                čöm-i        B55/2/13v, B55/2/14r, B55/2/6r, B161/1/10r,   daγudan   B55/2/10v, B55/2/11r, B55/2/9r, B55/2/9v,                             B161/1/4v, B161/1/7v                             B161/1/6v, B161/1/7r, B161/1/7v,                čöm-yi       B39/11/10v, B39/11/14r (2), B39/11/6r            D291/1/1v                ču           B39/11/11r, B39/11/16v, B39/11/17r,   ḍaγudan    B39/11/10r, B39/11/10v, B39/11/9r,                             B39/11/17v, B39/11/2v, B45/1r, B45/1v,           B39/11/9v, B161/1/7v                             B55/2/11v, B55/2/15v, B55/2/16r, B55/2/17r,   Daγudan-iyar   B18/7/3r                             B55/2/2r, B161/1/12r, B161/1/12v (2),   daγudaqu   D27/1r, D166/9v                             B161/1/1v, B161/1/8r, D178/1/4v,    daγudaqu-yin   B55/4-l/7r, D271/2v                             D178/2/2v (2), D225/4r (3)          daγu-dur     D79/1/11v                čubaral      D159-5/1v, D159-5/3r, D159-5/4v     daγulγ-a     D219/1/7r                čubuγučaju   D286                                ḍaγulγ-a     B65/17/4v                                                             304","daγulγ-a-yi   D217/1v                            Darasun      B45/9/7r, B50/3/10r, D79/2/2v (2), D79/2/3r                daγulju      B65/17/5v                           darasun-i    D166/7r, E8/4r                Daγun        B18/7/1v (2), B18/7/5v, B45/9/1v,   darasun-yiar   D79/2/2r                             B50/3/11v, B50/3/1v, B61/2/2r, B61/2/2v,   darγai   D166/11v                             B61/2/4v, D25/7v (2), D77/2r, D79/1/11v,   Dari-bar   D10/3r                             D140/2r, D141/2v, D166/11v, D166/4v,   darlamuu   B55/2/14r                             E8/3r                               darlaqui-dur   B55/2/14r                daγun-dur    B50/3/11v                           darma        B18/7/3r                Daγun-i      B18/7/2r                            daru=qu      D77/4r                ḍaγun-i      D172/2r (2)                         ḍarubasu     D141/3r                Daγun-iyar   B45/9/3v, D79/1/4r                  daruγad      B55/4-IV/22r, D10/2v                daγun-yiar   B50/3/4v                            daruγadaγ[a]d   D219/1/5v                daγural-a    D286                                daruγči      B55/1/3r, B55/1/3v, B55/4-II/14r, B55/6/3v,                Daγurisqaγči   B65/4/2v                                       B55/7a/6v, B65/4/3r, D10/8v, D100/2v,                daγurisqaqu   D225/3v                                         D217/2v, D271/2r                daγurisqu    D79/2/4r                            ḍaruγči      D221/1/2v                daγurisqu-yin   D225/5r                          daruγčid-un   D25/7v                daγusba      D225/1v (3), D225/2r (2)            daruγdaγuluγči   D10/10v, D10/3v                daγu-tu      B18/7/6r                            ḍaruγdaqui-dur   B161/1/10v                daγu-yi      B61/2/1v, B65/1/2r                  daruγsan     B55/1/1v (2), B55/1/2r, B55/1/2v, B55/1/3r                daki         B61/2/1v                                         (2), B55/1/3v, B55/1/4r, B55/4-IV/23v,                dakin        B45/9/6r, B55/4-IV/25r, D77/4r, E8/7v            D10/5r, D77/3v                ḍakin        B39/11/18v                          darui        D147/2r, D178/2/2v                dakin-a      B39/11/10r, B161/1/7v               daruju       D178/2r                Dakin-i      B55/6/3r                            ḍaruju       B65/17/5v                dal[ay]iγsan   B65/17/4r                         darulaγdaqui-dur  B39/11/14v                Dalai        B18/7/1v, B18/7/2r, B18/7/4v (2), B18/7/4v,   ḍarulamu   B39/11/14r                             B18/7/7r, B39/11/5v, B45/9/1v, B55/2/5v,   ḍarulamuu   B161/1/10v                             B55/2/6v, B55/4-IV/22v, B55/4-l/8r,   darulaqu   B55/2/10r                             B62/1/34r, B65/1/1v, B161/1/4r, B161/1/5r,   ḍarulaqu   B39/11/9v, B161/1/7r                             D25/6r, D27/3v, D77/5r, D79/1/1v, D79/2/4r,   Darumta   D178/1/3v (2)                             D111/3r, D159-5/2v, D159-5/3r, D159-5/4v,   darun   B62/1/36r                             D159-5/5v, D166/11r, D166/12r (2),   ḍarun       D141/3v                             D166/3v, D172/1r, D219/1/3v, D219/2/2v,   daruqu   D77/2v (2)                             D244/1v, D322/4r, E8/6v, E8/8r      daruqui-yin   D79/1/5v                ḍalai        B39/11/6v, D172/7v                  daruqu-yin   B50/3/6r                Dalai-ača    D79/1/6r, D322/4r                   darusun      D79/1/9v                Dalai-bar    D10/3r                              darusun-tur   B62/1/36v                Dalai-dur    D10/9v                              Daši γ’amun   D219/2/4r                Dalai-luγ-a   E8/2r                              datu         B18/7/3v                Dalai-yin    B45/9/6v, B45/9/6v, B50/3/8v, B50/3/9r,   dawayiwaγza   D271/1v                             B81/2/2v, D79/1/8r (2)              dayaγar      B45/1v, B55/2/11r, B55/2/18v, B55/4-l/10r,                Ḍalai-yin    D291/2/1r                                        B161/1/13v, B161/1/8r                dalai-yuuγan   D219/1/2r                         ḍayaγar      B39/11/11r, B39/11/18v                dalan        B18/7/2r, D166/10r, E8/6r           dayaγar-a    B55/7a/4r                dalang       D25/5r                              dayan        B55/7a/4v, B61/1/6r                dalayiγsan   B55/6/2r                            dayang       B55/6/5r                Dal-a-yin    D271/2r                             dayi=sun-i   D10/10v                dalda        B39/11/13r, B55/2/12v, B55/7a/3v, B61/1/6r,   dayini   B55/1/1v (2), B55/1/2r, B55/1/2v, B55/1/3r                             B161/1/11v, B161/1/9v                            (2), B55/1/4r                dalda-i      B55/2/15r                           dayin-i      B55/1/3v (2)                daldalaγuluγad   B55/4-IV/22v                    dayin-tu     B55/4-l/8r                daldalaγul-un   D10/3r                           dayiriγad    D79/1/4r                dalda-yi     B39/11/15v                          dayisun      B39/11/12r, B55/2/12r, B55/4-l/3v, B55/4-                dalha        B55/6/5v                                         l/6r, B55/4-l/8r, B55/4-l/8v, B55/6/4r,                Dali-bar     B55/6/3r                                         B161/1/8v, D10/6r, D77/2v, D100/4v,                daliγsan     B55/4-l/2r                                       D141/2r, D141/3r, D159-5/5r, D166/1v,                dallaqui-yin   B55/4-l/7v                                     D219/1/6r, D219/2/4r, D225/3v, D271/1v,                dallaqu-yin   D271/2v                                         D271/2r, D271/4v, D271/5r (4), D291/2/2r                dalu         D111/3r                             ḍayisun      B65/17/5r, D221/1/2r                damar-i      B81/2/1v                            dayisun-a-yi   D141/4v                damarlaqu    B161/1/11v                          dayisun-dur   D10/8r                ḍamarlaqu    B39/11/16r                          dayisun-i    B39/11/14r, B55/2/14r, B55/4-IV/19v,                Damba-yin    B61/1/6r                                         B55/4-IV/20r, B55/4-IV/22r, B55/4-IV/22v,                damjilaqu    B55/2/15v                                        B55/4-IV/23r, B55/4-IV/24v, B55/6/6v,                dandara-yin   B18/7/3r, B18/7/3v (3)                          B65/4/3v, B161/1/10v, D10/3r, D10/3v,                dandaris-un   B18/7/2r                                        D10/4r, D10/6r, D10/6v, D10/8v, D100/2r                Dandiris-un   B61/1/6r                                        (3), D100/2v, D100/3r, D100/3v, D100/4r,                dangba       D217/1v                                          D100/6r, D217/2r, D217/2v, D217/3v (2),                dangdarasun   B55/7a/4r                                       D217/5r, D221/1/4r (2)                dara         D166/9v                             ḍayisun-i    B65/17/4r, B65/17/4v, B65/17/5r (2),                dar-a        B55/4-III/14v, B55/4-III/15r                     D221/1/2r, D221/1/2v, D221/1/4v,                daraγ-a      D286                                             D221/1/6v                daraγabar    B55/2/13r, B161/1/9v                dayisun-ni   B55/4-II/13r, B55/4-III/16v, B55/4-IV/19v                daraγ-a-bar   B39/11/13r                                      (2), B55/4-IV/21r, B55/4-IV/23r, B55/4-                daraγtuγai   B55/4-IV/25r                                                             305","IV/24r, B55/4-IV/24v, B55/4-l/8r, B55/6/6v,   degereben   B65/1/3v                             D25/7v, D79/2/2v                    degereče     D141/3r                dayisun-tur   B55/4-II/13r, D271/5r              degere-e     D79/1/2r                Dayisun-u    B18/7/5v, B18/7/5v (2), B18/7/6r, B55/4-  degere-eče   D178/1/3v, D178/2r                             IV/21v, B55/6/4v, D10/2r, D10/3r, D10/7r,   Deger-e-eče   D141/3v                             D10/7v, D10/8r, D100/1v, D217/1v,   degereged    B39/11/19r                             D217/4r, D219/1/5v, D221/1/1v       degereki     B55/6/5r, D77/3v                ḍayisun-u    B65/17/3v, B65/17/4r, B65/17/5r, D221/1/2r   degerem   B161/1/8v                dayisun-un   D286                                degereme-e-ü   D219/1/6r                dayisun-yi   B55/4-l/8r                          degeriged    B55/2/19r                dayitan-iyar   D322/2r                           degerim      B39/11/12r, B55/2/12r                dayusun-i    D217/2r                             degerim-ün   D141/4v, D291/1/2r                de           D79/1/4v                            degermen     D166/1v                de[l]geregül   D291/1/2r                         degerme-ün   B18/9/2r                debel        D141/4r, D178/2r (3), D178/2v (2)   degerm-e-yi   D271/4v                debel-i      D178/2r                             degesi       B65/17/4r                deberlegsen   E8/2v                              degesi=de    D79/1/11v                debeseger    B55/2/7r                            degetü       B65/17/2r                debeseger-tür   B55/2/6v                         degü         D77/1v, D77/2r                debesker     B39/11/7r, D178/1/3r, D178/2r       degüdegerčü   D217/4r                debesker-dür   B18/7/2v                          degüdegerel   D77/3v                debesker-tür   B39/11/6v                         degüderčü    D100/5r, D221/1/5r                debil        D291/1/1v                           degürin      B61/2/3v, B161/1/9v, D221/1/5r                debisker     B161/1/5r                           degüü        B18/9/2r, D77/4v, D141/3v, D271/7r,                debisker-tür   B161/1/4v                                      D291/1/1r                debter       D271/7v                             degüüren     B39/11/13v (2)                ded          B45/9/2v (3), B50/3/3r (3), D79/1/3r (3)   degüürin   B55/4-l/3r, B55/4-l/4v, B161/1/10r                deg[e]ji     D219/1/3v                           del          D10/2v, D166/11v                degdegen     B39/11/11v                          del[e]kii-eče   D219/1/5r                dege[g]šide   B81/2/2v                           del[e]kii-yin   D219/1/4v, D219/1/5r, D219/1/7v                dege=rem-yin   D140/2v                           dele         B55/4-IV/22r                degedü       B18/7/2r, B18/7/5r, B45/1r (2), B45/9/6v,   dele=kei-yin   D166/13v                             B50/3/9r, B55/1/4r, B55/4-IV/18r (2),   deleger   B55/2/5r                             B55/4-IV/19r, B55/4-l/3v, B55/4-l/5r (2),   delegeren   D178/2/2v                             B55/6/3r (2), B55/7a/6r, B61/2/1v, B61/2/4v,   delekei   B39/11/10v, B39/11/1r, B39/11/2r,                             B61/2/5v, B62/1/32r, B62/1/32v (3),              B55/2/11r, B55/2/1r, B55/2/1v, B55/2/6r,                             B62/1/33r (2), B62/1/33v (2), B62/1/34v,         B161/1/13r, B161/1/1v, B161/1/8r (2),                             B62/1/35r (2), B62/1/36r, B65/1/1v,              D166/4r                             B65/1/5r, B65/1/6r, B65/17/1v, B65/17/3r,   delekei-dür   B18/7/2v, D225/3r                             B65/4/3r, B81/2/2v, D77/3r (3), D77/3v (2),   delekei-eče   D25/7r                             D77/4r (3), D77/4v, D79/1/7r, D79/1/7v,   delekei-luγ-a   D166/2v                             D79/1/8r, D141/1v (2), D141/2r, D147/1v,   delekei-yi   D77/3v                             D147/2v (4), D159-5/3v, D159-5/5v,   delekei-yin   B18/7/2r, B18/7/2v, B18/7/5r, B39/11/10r,                             D166/5v, D166/8v, D172/1v, D172/5v,              B39/11/11r (2), B39/11/14r, B39/11/17v,                             D172/7r, D178/1/4v, D178/2r, D217/6v,            B39/11/18r, B39/11/18v, B39/11/20r,                             D219/1/1v, D219/1/2r, D219/1/3r,                 B39/11/21r, B39/11/5r, B39/11/5v,                             D219/1/7v, D221/1/7v, D225/3r, D225/4v,          B39/11/6r, B39/11/7v, B39/11/8v (2),                             D225/5r (3), D271/1v, D271/2r (2), D271/3r,      B39/11/9r, B39/11/9v, B55/2/10r, B55/2/10v,                             D322/2r, E8/10r, E8/3v, E8/5r, E8/7v, E8/8r      B55/2/11r, B55/2/11v, B55/2/14r, B55/2/17v,                degedü-i     B81/2/2v                                         B55/2/18r, B55/2/19r, B55/2/20v, B55/2/21r,                degedüs-tür   D225/4v                                         B55/2/5v, B55/2/8r, B55/2/9r, B55/2/9v,                degedüs-ün   B39/11/20r, B55/2/20r, B161/1/14r                B55/6/5r, B161/1/10r, B161/1/12v,                degedü-yin   D217/6r, D219/1/3v                               B161/1/13v, B161/1/14r, B161/1/14v,                degeg=side   B62/1/36r                                        B161/1/1r, B161/1/3v, B161/1/4r, B161/1/4v,                degegsi      B18/7/5v (2), B55/4-l/2r, D111/3r                B161/1/5v, B161/1/6v, B161/1/7r (2),                degegside    B50/3/12r                                        B161/1/7v, B161/1/8v, D159-5/1v, D159-                degegši      D221/1/3r                                        5/3r, D159-5/4v, D166/2v, D166/3r,                degegšid     D217/2v                                          D166/5v, D219/1/2v, D219/1/3v (2),                degeji       B39/11/7r, B55/2/2r, B55/2/7r, B161/1/5r         D219/1/4r, D271/6r, E8/2r (2), E8/2v, E8/3v,                degeji-i     B161/1/1v                                        E8/6r                degeji-yi    B39/11/2v                           deleki-dür   D271/4v                degel        D271/7r                             deleki-yin   B55/2/8v, E8/9r                deger[e]ben   D100/1v                            deleng       D166/11v, E8/7r, E8/7v (2)                degere       B18/7/2v (2), B18/7/3r, B18/7/3v, B18/9/2v,   delge[re]tügei   D79/2/4r                             B45/9/1v, B45/9/3v, B45/9/4r, B45/9/5r,   delgegsen   B61/2/2r, D172/2v                             B45/9/5v, B55/4-IV/20r (2), B55/4-IV/21v,   delgemel   B18/7/3r                             B55/4-IV/22r, B55/4-IV/23v, B55/4-l/6v,   delger   B39/11/5r, B161/1/3v                             B62/1/33r, D10/2v, D25/4v, D79/1/2r,   delger[e]=gülügsen B55/7a/3v                             D79/1/6r, D100/1v, D159-5/5v, D166/10r,   delger[e]gül   D140/2v                             D166/4r, D166/9v, D322/1v, D322/4r, E8/2v   delger[e]gülen   E8/6v                deger-e      B45/1r, B50/3/2r, B50/3/4v (2), B50/3/6v,   delger[e]gülügči-i  B81/2/2v                             B50/3/7r, B55/4-IV/19r, D10/2r, D10/8r (2),   delger=küin   E8/5r                             D25/4v, D77/3v, D79/1/4r, D79/1/4v,   ḍelgeraγsan   B65/17/1v                             D141/2v (2), D141/3r, D217/1v, D217/2r (2),   delgere=gülküi   B18/7/5v                             D221/1/1v, D221/1/2r, D221/1/2v,    delgere=küi   B18/7/5v                             D221/1/3r, D244/2r, D271/2r, E8/6r   delgere=tuγai   D79/1/11v                                                             306","delgereg=sen   D77/3r                            doγsin       B18/7/5v, B45/9/2r, B45/9/3r (4), B45/9/3v,                delgereged   D159-5/6r, D219/1/4r, E8/4v                      B45/9/4r, B50/3/2r, B50/3/3v (3), B50/3/4r,                delgeregsen   D77/3r, E8/7r, E8/7v                            B50/3/4v, B55/4-l/3v, B61/1/5v, B81/2/1v,                ḍelgeregsen   B65/17/2v                                       B81/2/2r, D79/1/2r, D79/1/3v (3), D79/1/4r,                delgeregül   B55/4-l/6v, D141/4v, D219/1/6r, D271/8r          D79/1/4v (3), D79/1/7r, D141/2v (2)                delgeregül[ü]ged  D219/1/5r                      doγsiraγsan   B55/6/3v                delgeregülegsen   E8/7v                          doγšin       B45/9/4r, B55/7a/3v                delgeregülküi   D219/2/4r                        dolgisaqu    B55/2/12v, B161/1/9r                delgeregülkü-yin  D10/7r                         dolgisqu     B39/11/12v                delgeregülügči   B55/6/4v                        dolu=γan     B45/9/3r                delgeregülügsen   B55/4-IV/25r                   doluγan      B18/7/4v (2), B18/7/7r (2), B45/9/3r (2),                delgeregülün   B55/7a/2v, D225/5v                             B45/9/4r (3), B50/3/3v, B50/3/4r, B50/3/4v                delgerejü    D79/1/6v, D225/3v                                (2), B50/3/5r, B55/7a/3v, B61/1/5v,                delgerekü    B18/9/2v, B45/2v, B55/7a/4v, B81/2/2v,           D79/1/3v (3), D79/1/4v (3), D141/3r (2),                             D178/1/4v, D244/3r                               D159-5/3v, D166/10r (2), D219/1/6v, E8/6r                ḍelgerekü    B65/17/5v                                        (2)                delgereküi   B65/17/2r, D77/4r                   doluγan-ta   D141/2r (2)                delgereküi-yin   D219/1/6v (2)                   doluγan-tai   D141/2r, D141/3r                delgerekü-yin   D225/4v                          dondobiran   D219/2/1v                delgeren     B161/1/9v, D166/7v, D225/3v, D225/4v   dongγu[d]jü   B61/2/4v                delgerenggüi   D10/2v                            dongγuddaju   D172/5r, D172/5v                delgerenggüi-yin  D219/1/2v                      dongγudtaγči   D291/1/1v                delgeretuγai   D79/1/11v                         dongγudtuγči   B55/4-IV/22v, D141/4r                delgeretügei   D77/4r, D79/2/3r, D79/2/4r, D141/4v   dongγudtuju   B65/1/5r                delgeri=gülün   B61/1/6r                         dongγudugči   D140/2r                delgeriged   B55/4-l/10r                         dongγuduγči   D10/3r                delgerigsen   B55/4-IV/17v, B55/4-IV/18r, B55/4-IV/18v,   dongrub   B55/6/4r                             B55/7a/6v (2), D77/2r, D77/3r, D159-5/3r (2)   donrov-a   D111/1r                delgerigsen-eče   D159-5/6r                      donrub       B55/6/2v                delgerigülegči   B55/4-III/15v                   dorudu       B65/17/2r (2)                delgerigülejü   B55/4-l/9r                       doruγsida    B50/3/12r, D79/1/11v                delgerigülügsen   B55/7a/1v                      dorui=duγuluγči   B55/4-IV/21r                delgerigülün   B55/4-l/6v, B55/6/6v, B61/1/4r    Dorui=taγuluγsan  B61/1/5r                delgerikü    B55/4-IV/26v                        dorui=tuγuluγči   D221/1/4v                delgerin     B39/11/12v, B55/2/12v               doruna       D166/11r, D166/4r, D166/5r, E8/3r                delgerinel-e   D286                              dorun-a      D79/1/6r, D79/1/8r                delgeringgüi   B55/4-IV/22r                      doruyitabasu   D141/1v                delgeritügei   D140/3r                           doruyitaγad   B65/17/5r                delgirigülügsen   B61/1/2v                       doruyitaγul[j]u   B65/17/5v                delgirikü    B61/1/7r                            doruyitaγuluγči   D100/3r, D100/4r, D100/6r, D217/3v                delidtün     B81/2/1v                            doruyitaγuluγči   D100/4v                delik[e]i    B55/4-III/16v                       doruyitaγuluγsan  B55/7a/3v                delikei-yin   B161/1/6r                          doruyitaγulun   B55/6/3v                delkei       B55/6/3r                            doruyitaqu   D225/4r                demj[i]müü   B161/1/11v                          doruyitatuγai   B50/3/12r, D79/1/11v                demjimü      B39/11/16r, B55/2/15v               doruyituγad   B65/17/4v                derbegül-ün   D10/3r                             doruyituγuluγči   D221/1/4r, D221/1/6v                derebegülün   B55/4-IV/22v                       doruyituγuluγči-tur D217/5r                derečiger    D25/5r                              doruyituγuluγsan  D217/3r, D217/4r, D271/5v                dereger      D25/5r                              dota=γadu    D322/2v                deresü       B39/11/5v, B161/1/4r                dotaγadu     B55/7a/3v, D322/2v                dergede      B55/4-IV/23v, B62/1/35r, D10/4v, D178/2r,   dotar-a   D322/3r                             D225/3r                             dotuγ[]      D219/2/1v                dergede-eče   D178/1v                            dotuγ[a]du   B55/4-IV/26r                derisü       B55/2/5v                            dotuγadu     B18/7/4r, B45/1v (2), B55/4-IV/25r, B55/4-                deügürin     D141/2v                                          IV/25v (2), B61/1/5v, D225/2r                deürin       B55/2/13r (2)                       dotuγadu-yin   B45/1v, E8/2r                deyil=dejü   B61/2/3v                            dotuγši      B45/2r                deyildeküi-tür   B55/2/14r                       dotuγudu     D225/2r                deyildüjü    B65/1/3v                            dotur        B55/2/4r, D166/5r, D271/9r                deyiledeküi-dür   B39/11/14v                     dotura       B18/7/1v, B55/2/6v                deyilegdejü   D172/4r                            dotur-a      B18/9/1v, B39/11/4r, B39/11/6v, B55/6/2v,                dibanggara   B18/7/3v                                         B161/1/3r, B161/1/4v, D147/1v, D166/2v,                dibtẹr       D291/2/1v                                        D166/3r, D178/2/1r, D271/7r, D271/9r,                digüü        D140/1v                                          E8/2r (2), E8/3r                dileküi-yin   B55/4-l/8v                         dotura-ača   D10/5r                diyan-ni     B55/4-l/4v                          doturača     B55/4-l/3v                do[γ]sin     D79/1/3v                            doturaki     B55/4-IV/26r, D79/2/2r                do[ur-a-]    D178/1/4r                           doturkei     D141/2v                do=tuγatu-yin   D166/2v                          doura        B55/4-IV/18r, B55/4-IV/20r                dobačaγ      D25/4v                              dour-a       B39/11/18v, B45/9/2r, B45/9/5v, B50/3/2r,                dobtulγan    B55/4-IV/23v, D10/4v                             B50/3/7v, B55/2/18v, B55/4-IV/18v, B55/4-                doγsid       B55/4-II/11v                                     l/6v, B161/1/13r, D10/8v, D79/1/2v,                doγsida-tur   D77/2r                                          D79/1/7r, D141/3r, D166/10r (2), D217/2v,                doγsid-un    B50/3/5r, B55/4-II/14r                           D221/1/2v, D244/2r, D244/2v (3), E8/6r                                                                 dour-ača     D25/5v                                                             307","douradu      B55/6/3v, B55/7a/3v                 dügürügsen-iyer   D322/3r                douradus-tur   D225/4v                           dügürüng     D172/4r                douraki      B50/3/9r                            dülei        B50/3/4v, D79/1/4v                douratu      B55/4-IV/19r                        dülii        B45/9/3v                doura-tu     D77/3v                              düng         B55/4-IV/19r, B65/17/2v (2)                dourdu       B65/17/3r                           düngenejü    D79/1/1v                dourudu      B61/1/5v                            düngjingγ’arboo-dur-iyan   B55/6/5r                döčin        B45/9/6v, B50/3/9r, D79/1/8r        düren-i      D10/11r                döči-yi      D111/2r                             düresütü     D141/4r                dökün        E8/7v                               düresü-tü    D141/3v                döligen      B45/1r                              düri         B55/4-l/2v                dörben       B18/7/2r, B18/7/2v, B18/7/4r (2), B18/9/1v,   düri-ber   B55/4-IV/22r, D147/2v, D322/2r                             B18/9/2v, B45/9/6v (3), B50/3/8v (2),   düritei   B55/4-IV/18r (2), B65/17/2r                             B50/3/9r (2), B50/3/9v, B55/4-II/11r, B55/4-  düri-tei   B55/4-l/3r, D291/1/1v                             II/12v, B55/4-II/13r, B55/4-II/13v, B55/4-  düritü   D140/1v, D166/13r, E8/9r                             IV/20v, B55/6/3r, B61/2/2r, B65/1/3r,   düri-tü   D322/1v                             B65/4/2v, D10/9r, D25/1v, D27/5v, D77/2r   dürsütü   D140/1v                             (2), D77/2v, D77/3v, D79/1/7v, D79/1/8r (2),   dürtü   D291/1/1r                             D79/1/8v, D100/2v, D100/5v, D111/1r,   dürüsütü   D140/2r                             D111/3r, D140/1v, D140/3r, D141/2v,   dürütü     D291/1/1r                             D141/3r, D141/3v, D159-5/5v, D166/12r,   e=wa=qan   D166/5v                             D166/2v, D166/3r (4), D166/9r, D178/1/2r   ebčigü-ber   D225/1v                             (2), D178/1/3r, D219/1/7r, D221/1/3r,   ebčigün-e-iyer   E8/4v (3), E8/5r (3)                             D221/1/5v, D271/7v, D291/1/1r, D291/1/2v,   ebčigün-i   D166/7r                             D291/2/1r (2), D322/4v (2), E8/2r (5), E8/5v   ebčigün-iyer   D166/2r, D166/7v (2), D166/8r (3), D166/8v                ḍörben       D172/6r                                          (2), E8/1v                dörv-e-eče   D25/5v                              ebčigün-ü    D166/2v, D322/2r, E8/2r (2)                dugʼang      B18/7/4v                            ebčigün-ün-iyer   E8/4v                duγulan      D221/1/7r                           ebčigün-yin   E8/4r                duγulγ-a     B18/7/6r, B39/11/7r                 ebčin        D178/1/2v                duγulγa-a    B55/4-IV/19v                        ebčitü       B45/9/7r                duγulγ-a-i   B65/17/3v, D100/1v                  ebdeküin     B18/9/2r                duγulγan-yi   D10/7v                             ebdenen      B65/1/4r                duγuramui    B55/4-IV/20r                        ebderbesü    B45/9/8v                dulaγan      B61/2/2v, B65/1/3r                  ebderebesü   B50/3/11r, D79/1/11r                ḍulaγan      D172/3r                             ebdereg=sen   B18/7/2v                dulamjab     B55/7a/7r                           ebderegsen   B55/1/2v                dum=da       B45/9/4r                            ebderesi     D79/2/2r, D79/2/3r, E8/8r                dumda        B45/9/3r, B45/9/3v, B50/3/3v, B50/3/4r,   ebderigsen-ü   D178/1/2v                             B50/3/5r, B55/6/3r, D79/1/3v, D79/1/4r,   ebderšiügei   D166/12r                             D79/1/4v, D79/1/7r, D166/6v, D166/7r,   ebečigün   D166/3r                             D225/2r, D271/1v, D322/2r, E8/3v, E8/4r (2)   ebečin   B18/7/5v, B18/9/1v, B18/9/2r (2), B18/9/2v,                dumdada      B65/17/3r                                        D79/1/1v, D147/2v, D166/1v, D178/1/2v,                dung         B55/4-IV/17v, B55/4-IV/18v, D77/4r,              D178/1/3v, D322/3r (3), E8/1v                             D77/5r (2)                          ebečin-i     B62/1/33v, D178/1/3r, D322/1v                dura=dun     D166/12v                            ebečin-ni    B18/9/2v                duradqui     D166/6r                             ebečin-tü    D79/1/9r                duradqui-yin   E8/3v                             ebečin-ü     D178/1/2v                duraduγsan-tur   D178/2/2v                       ebedčin     B39/11/12r, B45/2r, B55/2/12r, B55/4-II/13v,                duraduγsan-u   D322/2v                                        B55/4-III/16v, B55/4-l/8r, B81/2/2v,                duridtaqu-yin   B55/4-l/7v                                    B161/1/9r, D77/2v, D141/2r (4), D166/14r,                dursaqui-yin   D271/2v                                        D217/6v, D225/3v, D271/4v, D322/4v,                durtamal     B55/4-l/9v                                       E8/9v                durudtun     E8/8v                               ebedčin-dür   D141/2r                dusaγad      E8/3v, E8/4r                        ebedčin-i    D322/4v                dusaγan      D166/6r, D166/7r, E8/4r             ebedenen     B65/1/4v                dusul        B45/9/4v, B50/3/6r, D77/3r, D77/3v,   ebederesiügei   D166/12r                             D79/1/5v                            ebedküyi     D178/1/3v                dutaγa=qui-yi   D178/1/2v                        ebegün-dür   D166/2r                dutaγaγsan   D25/4r                              ebekeged     D178/2v                dutaγtuγai   D79/2/3v                            eber         B55/4-IV/25v, D77/3r (2), D141/2v                dutaγu       D217/6v                             eberetü      D25/5r                duugiraqui-yin   B55/4-l/7v                      ebertü       D27/5r, D111/2v, D166/11v (2)                duulγ-a      B161/1/5v, D159-5/5r                eber-tü      D25/4v, D166/8v, D225/2r, E8/5r                duulγ-a-yi   B55/6/1v, D221/1/1v                 eber-tür     D77/3v, D77/4v (2)                duuluγ-a     B55/2/7r                            eber-ün      B18/9/1v                dü[n]g       D77/3r                              ebesigülbei   B55/2/21v                dügür[e]n    B45/9/5v                            ebesü        B39/11/12v, D166/3r                dügür=gebei   D178/2/1r                          ebesün       D147/2r                dügürčü      D79/1/1v                            ebesün-i     D111/1r                dügüren      B45/9/5v (2), D79/2/3r, D322/1v     ebesün-ü     B18/7/7r                dügüreng     B50/3/7v (3), B65/1/3v, D79/1/7r (3),   ebiretü   D25/5r                             D100/5r                             eblejü       D225/1v, D225/2r                dügürgejü    B65/4/2r (2), D219/1/4r             ebsegülbei   B161/1/15r                dügürküi     D79/2/3r                            ebšigülbei   B39/11/21v                dügürtügei   D77/5r (2)                          ebüdeg-ber-yi[e]n  B61/2/3v                                                             308","ebüdüge      D217/2v                             eden-i       D166/3r (2), E8/2r (2)                ebüdüg-eče   D221/1/3r                           ede-yi       B18/9/1v                ebüdüg-iyer   D172/4v                            edgü         D79/1/11v, D322/4v                ebüdüg-yier   B65/1/4r                           edi          B65/17/4r, D291/1/1r                ebüge        B45/9/6r, B45/9/8r, B50/3/7v, D77/2v,   ed-i     B45/9/7r, D79/1/9r, D140/1v, D166/5r,                             D77/4r, D79/1/10r, D79/1/7r, D291/1/1v           D219/1/6v, E8/3r                ebüged       E8/6r                               ed-iyer      B18/7/1v                ebügen       D140/1v (2), D140/2r, D141/1v, D141/3v   edlejü   D178/1v                             (2), D141/4r, D166/10r, D166/2r, D271/6v,   edleküi-yi   D141/2v                             D271/7v, D271/8v, D271/9r, D291/1/1r (2),   edlel   B55/2/14r, B55/4-l/2v, B55/4-l/5r                             D291/2/1r, D291/2/1v, E8/1v         eDlel-ber    D178/2/2r                ebügen-tür   E8/1v                               edlel-i      B55/2/7r                ebüge-yin    B55/4-II/12r, D225/2v               edlel-iyer   B55/2/5r, B161/1/3v                ebülün       B45/9/5r                            edlel-tür    B55/4-l/7r                ebül-ün      B50/3/6v, D79/1/6r                  edlen        E8/4r                ebüsü        B161/1/9v, E8/2r                    edü          D244/1v                ebüsün-i     B18/9/2r                            edüge       B39/11/15r, B39/11/18v, B45/9/4r, B45/9/5v,                eč[e]ge      D141/4v                                          B50/3/11v, B50/3/5r, B50/3/7r, B55/2/14v,                ečege        B39/11/9r, B50/3/3r, B50/3/7r, B50/3/7v,         B55/2/19r, B55/4-III/16r, B161/1/11r,                             B55/2/9v, B55/4-II/12r, B55/7a/5r, B61/1/7v,     B161/1/13v, D79/1/11r, D79/1/5r, D166/14r,                             B65/17/5v, B161/1/6v, D79/1/3r, D140/2r,         D219/1/1v, D219/2/3v, E8/2r, E8/9v                             D140/2v, D141/4r, D291/1/1v         edüge        D79/1/6v                ečege-dür    D159-5/4r                           edügekürtel-e   B55/4-l/7r                ečegetü      B55/4-IV/23v, D10/5v                edügen       D140/1v                ečege-yin    B18/7/3r, B45/9/8r, B55/4-l/6r, D79/1/10r,   edügülügči   E8/3r                             D166/10r                            edügül-yier   B50/3/7v                ečeküi-dür   D100/5v, D221/1/6r                  edüi         D225/1v                ečeküi-tür   D10/9r, D100/2v, D217/4v            edüküi       B18/7/3v                ečel         D221/1/3v                           edün         D77/5r                ečeleged     D147/3r                             ed-ün        B65/4/2r                ečelen       D147/3r                             edür         B18/7/7r, B39/11/15r, B39/11/19v, B45/1r,                ečgen        D217/2v                                          B45/2r, B45/9/6v, B50/3/8r, B50/3/9r,                ečige        B45/9/2v, B45/9/5v, B45/9/6r, B62/1/32v,         B55/2/14v, B55/2/20r, B55/4-III/16r,                             B62/1/33v, D77/1v, D77/2r, D77/2v (2),           B65/1/4v, B161/1/11r, B161/1/14r, D77/1v                             D77/4r, D77/4v, D77/5r, D79/1/7r, D141/1v,       (2), D77/2r, D77/2v, D77/3r, D166/7v,                             D225/2v, D291/1/2r, D291/2/2r                    D219/1/8r, D225/2r, D225/2v, E8/3v, E8/4v                ečige-tü     D10/5r                              edüre        B55/4-III/16r                ečige-yin    E8/6r                               edüreče      B55/4-IV/25r, B55/4-IV/25v (2), B55/4-                ečülge       D291/2/2r                                        IV/26r                ečülgen      D100/2v                             edür-tur     D77/3r                ečüs         D221/1/7v                           edür-tü      D99/8r, D225/3r                ečüs-dür     B61/1/8r, B65/17/4r, B81/2/1v, D79/1/5v   edür-tür   D25/2r, D111/1v                ečüs-tür     B55/7a/5v, E8/9v                    edürün       B55/4-III/16v, B55/4-l/8v                ečüs-ün      D217/6r                             edür-ün      B18/9/2v, D79/1/7v, D79/1/8v, D271/3v                ed           B18/7/3r, B18/7/4v, B18/7/5v, B18/7/6r,   edü-tü   E8/2r                             B18/9/2v, B39/11/17v, B45/9/8r, B50/3/10v,   ed-yin   D219/1/6v                             B50/3/9v, B55/1/2r, B55/2/17v, B55/4-  e-e       B55/4-IV/25r                             III/15v, B55/4-IV/22v, B55/4-l/4v,   ege         B18/7/5r                             B55/7a/6v, B161/1/12v, D77/4v, D79/1/10r,   egeči   B65/17/3v                             D79/2/3r, D141/2r, D141/2v, D141/3r (2),   egečitü   B55/4-IV/24r                             D141/3v, D141/4v, D166/10v, D166/11r,   egejü    D286                             D166/1v, D166/3v, D221/1/7r, D225/3v,   egem-eče   B55/4-l/3v, B55/4-l/6r                             E8/1v, E8/5v, E8/6r                 egereküi     B18/9/1v                ede          B18/9/1v, D225/2v, E8/6v            egerel       D219/1/5v                edeb         B39/11/7r                           egerel-i     D225/2v                edeged       D77/1v, D244/2v                     egerel-ün    B39/11/15r, B55/2/15r, B161/1/11r                edeger       B50/3/11r, D147/3r, D166/2v, D225/3r,   egesig-tü   D77/2r, D79/2/4v                             D225/5r, D225/5v, E8/1v             egü[l]-eyer   D141/3v                edegeri      B161/1/11v                          egüber       D178/2/2r, D178/2/2v                edeger-i     B55/2/16r, B55/7a/1r, D219/2/2r     egüberi/egüri   B50/3/9v                edeger-yi    B39/11/16r                          egüdčem      B45/9/2v, D79/1/2v                edel         D221/1/4r                           egüde        B18/9/1v (2), B161/1/12r                edelegtün    B39/11/16v, B55/2/16v, B161/1/12r   egüdegsen    B50/3/4v                edelegülün   B55/6/6v                            egüden       B45/9/2r, D10/6r, D79/2/2r                edelel       B39/11/14r, B55/2/19r, B55/4-II/13v, B55/4-  egüden-ber   D77/4v                             IV/20r, B55/4-l/1v, B55/4-l/6r, B55/4-l/9r,   egüden-dekii   E8/8r                             B161/1/10r, D291/2/2r               egüden-dü    D25/8v, D111/2v                edelel-dür   B39/11/11v, B55/2/12r               egüdengče    D271/8r                edelel-i     B39/11/7r, B161/1/5v                egüden-i     B45/9/2r (2), B50/3/2v (3), D79/1/10r,                edelel-iyer   B39/11/5r                                       D79/1/2v (3), D244/2v (2)                edelel-tür   B161/1/8v                           egüden-teki   D166/12r                edelel-yi    B55/4-l/5r                          egüden-tür   D244/1v                edelen       D166/6v                             egüden-ü     D77/1v                edelenel-e   D286                                egüdetü      D225/2r                edelküi      B18/7/6r                            egüde-ü      B45/9/8r                edenar-i     B55/4-l/8r                          egüdküi-dür   B45/9/2v, B50/3/3r, D79/1/3r                                                             309","egüdnem      B50/3/2v                            ejed-i       B55/2/19r, B55/2/1v, B55/2/8v, B55/6/5r,                egüdügsen    B45/9/3v, B50/3/8r, D79/1/4r, D166/6r,           B161/1/13v, B161/1/1v, B161/1/6r, D79/2/2r                             D244/1v (2), E8/3v                  ejed-tü      B39/11/21r, B55/6/4v, B161/1/14v,                egüdügsen-i   D79/1/7v                                        B161/1/1r                egüle        B39/11/17r, B55/2/17r, B55/2/2v, B55/4-  ejed-tür   B39/11/18r, B161/1/13r, D25/7v                             III/14r, B55/6/1v, B62/1/37r, B161/1/3r (2),   ejed-un   B39/11/19v                             D166/3v, D178/2/1r, D225/5r, D291/1/1r   ejed-ün   B18/9/2v, B39/11/10r, B39/11/11r,                egüle-ber    D271/3v                                          B39/11/18r, B39/11/20r, B39/11/8v,                egülekü      B55/4-l/9v                                       B39/11/9r, B39/11/9v, B45/9/6v, B50/3/9r,                egülel       B55/4-l/5r                                       B55/2/10r, B55/2/10v, B55/2/11r, B55/2/18r,                egülel-i     B55/4-l/3r                                       B55/2/20r, B55/2/20v, B55/2/9r, B55/2/9v,                egülen       B18/7/2v, B18/7/3r, B55/4-l/3r, E8/4r, E8/8v     B55/7a/6r, B161/1/13r, B161/1/14r (2),                egülen-ü     B18/7/3r                                         B161/1/6v, B161/1/7r, B161/1/7v (2),                egüles       D219/2/3r                                        B161/1/8r, D79/1/8v, D79/2/2v, D166/13v,                egüles-eyer   D291/1/1r                                       E8/9r                egülsügei    D141/4v                             ejed-yi      B39/11/18v, B39/11/2r, B39/11/8v                egülüγsan    D111/2v                             ejed-yuuγan   B39/11/7v, B55/2/8r, B161/1/6r                egülün       D219/1/4r                           ejei         D172/2v (2)                egün         D322/3v                             ejelegči     E8/1v                egünče       B61/1/7v, D271/5v                   ejelegsen    B55/6/3r, D221/1/4r                egündü       B50/3/5r                            ejelegüülen   D172/7v                egün-dü      D79/1/5r                            ejeleküi     D166/1v                egündür      B45/1r, B45/9/3v, B45/9/4r, B50/3/4v,   ejelküi   B55/4-IV/19r                             D271/1v                             ejen         B18/7/5r, B39/11/11r, B39/11/11v,                egün-dür     B45/2r, D79/1/4v, D219/1/1v, D219/1/3r           B39/11/14r, B45/9/6v, B45/9/8v, B50/3/11r,                egün-eče     B55/7a/5r                                        B55/2/11v (2), B55/4-II/11v, B55/6/3r,                egün-eyer    D141/3v                                          B55/6/4r (2), B55/6/4v, B55/6/5r (2),                egüngdür     B55/4-l/3v (2), B55/4-l/4v                       B65/17/3v, B161/1/8r, D10/5r, D10/9r,                egüni        B45/2r, B45/9/3r, B55/1/1v, B55/1/2r (2),        D25/6v, D25/8v (3), D77/3v, D79/1/2v,                             B55/1/2v, B55/1/3r, B55/1/3v (2), B55/1/4r,      D79/1/7r, D79/1/8v, D140/1v (2), D140/2r,                             B55/4-l/5r, D79/1/3v, D178/1/4v, D178/1v,        D140/3r, D141/3v (2), D141/4r, D141/4v,                             D178/2/2v, D178/2v, D219/1/5r, D219/1/7v,        D166/4v, D166/5r (2), D166/6v, D166/9r (2),                             D219/2/2v, D225/2v, D322/3v (2), D322/4r         D219/1/3r, D219/1/3v (2), D219/1/4r,                             (2), D322/4v                                     D219/1/4v, D219/1/5r, D219/1/6v,                egün-i       D322/3v, D322/4v                                 D219/1/7v (2), D221/1/2v, D221/1/5v,                egüni-i      D25/1v                                           D225/5r, D244/3r, D291/1/1r, D291/1/1v,                egün-iyer    D219/1/3v                                        E8/3r (2), E8/4r, E8/5r, E8/5v                egüni-yi     D271/2r                             ejen-dür     B161/1/7r, D166/7v                egün-tür     D219/2/1v, D219/2/3v                ejen-dür-iyen   D10/8v                egünü        B50/3/3v, B55/7a/7r                 ejen-tür     E8/4v                egürčekü-yin   D10/7r                            ejen-tür-yien   B55/4-IV/20v                egürdü       B45/9/7r                            ejen-ü       B62/1/37r, D77/1v, D77/5r, D79/1/11r,                egür-dür     D79/1/9r                                         D159-5/6r                egüri        D147/3r                             ejen-üd      B55/4-l/10r                egüride      D79/2/2v, D147/3v, D166/13r, D166/6v,   ejerkeretele   D10/6r                             D225/3v, E8/9r                      eji          D172/2v                egüriden     E8/4r                               ejid         B55/4-II/12v                egüs=keküi   D322/1v                             ejid-i       B55/4-III/15v (3)                egüske       B55/7a/6r                           ejid-ün      B55/4-III/16v                egüskejü     B55/4-l/6v, D178/2/1r               ejii         D172/1v (2), D172/2r (3), D172/2v, D172/3r                egüskeküi-yin   D159-5/2v, D159-5/4r, D159-5/5v               (4), D172/3v (3), D172/4r (3), D172/4v (4),                egüskel      D244/1v                                          D172/5r (4), D172/6r (3), D172/6v, D172/7v                egüskemü     B55/7a/6r, B55/7a/6v (2)            ejii-yin     D172/5r, D172/5v (2)                egüsketügei   B50/3/12r                          ejin         B55/4-IV/20v, B55/4-IV/23v, B55/4-IV/24r,                egüskü       D178/2/2v                                        B55/4-l/2r, D141/3v, D291/1/1r, D291/1/2v                egüüden      B55/4-IV/24v                        ejingken     D172/7r                egüüldemüi   B55/4-l/3v                          eke          B18/7/3v (2), B39/11/18v, B39/11/19v,                egüür[i]de   D271/9v                                          B45/9/3r (3), B45/9/5v, B45/9/6r, B45/9/7v,                eje[n]       D10/5v                                           B45/9/8r, B50/3/10v, B50/3/7r, B50/3/7v,                ejed         B18/7/2r, B18/7/4v (8), B18/7/5r (6),            B55/2/19v, B55/2/5v, B55/4-II/11v, B55/4-                             B18/9/1v, B39/11/11r, B39/11/11v,                III/15r, B55/4-IV/20r, B55/4-IV/22v,                             B39/11/14r, B39/11/17v, B39/11/19r,              B55/7a/5r, B61/1/7v, B61/2/3v, B61/2/4r,                             B39/11/20r, B39/11/6r, B45/9/6r, B50/3/2v,       B61/2/5r, B61/2/5v, B61/2/6r, B62/1/36r,                             B50/3/7v, B50/3/9r, B55/2/11v, B55/2/12r,        B65/1/3v, B65/1/4r, B65/1/4v, B65/1/5v,                             B55/2/13v, B55/2/14r, B55/2/17v,                 B65/1/6r, B161/1/13r, B161/1/13v, D77/1v,                             B55/2/19v, B55/2/20v, B55/2/6r, B55/4-           D77/2r, D77/4v, D77/5r, D79/1/10r,                             II/12r, B55/4-III/16r, B161/1/10r,               D79/1/3v (3), D79/1/5v, D79/1/6r, D79/1/7r,                             B161/1/10v, B161/1/12v, B161/1/13v,              D141/1v, D141/4r, D141/4v, D159-5/3v,                             B161/1/14v, B161/1/4v, B161/1/8v (3),            D166/7v, D172/4r (2), D172/4v, D172/6v,                             D79/2/1v, D79/2/2r, D79/2/3v, D141/3r,           D172/7r, D217/2v, D221/1/2v, D225/2r,                             D159-5/1v, D159-5/3r, D159-5/4v, D166/5v,        D244/1v, D286, D322/1v, D322/2v, E8/4v,                             D225/2v, D225/3r (2), D271/3v, D271/5v,          E8/6r                             D271/8v, E8/3v, E8/6v               eke-dür      B45/9/6r                ejed-dü      B55/2/21r                           eke-eče      B45/9/3r, B50/3/3v, D79/1/3r                ejed-dür     B18/7/3r, B55/2/18r                 eke-i        B39/11/9r, B55/2/9v, B161/1/6v                ejed-eče     E8/6r                               ekenerün     D79/1/10r                                                             310","eken-tü      D79/1/1v                            em[e]gel-ün   D25/2r                eke-tei      B50/3/3v (3), D79/1/3v              eme          D141/4r                eke-tü       B55/4-IV/23v, D10/5r, D244/2v       em-e         B45/9/2v, B45/9/7v, B50/3/10r, B50/3/3r,                eke-tür      B50/3/7v                                         B55/2/7v, D10/7r, D25/7v, D25/8r, D79/1/2r,                eke-tür-iyen   D322/3r                                        D79/1/3r, D79/1/9v, D244/2r                eke-yi       D10/3v, D10/8v, D322/1v, D322/3v    eme-eyer     D141/3v, D291/1/1r                eke-yin      B18/7/3r, B45/9/3r (2), B45/9/3v, B45/9/4r,   em-e-eyer   D25/8r                             B45/9/5r, B45/9/6r, B50/3/4r, B50/3/4v,   emege   B45/9/3r, B45/9/6r (2), D79/1/3v, D79/1/7r                             B50/3/5r, B50/3/6v, B50/3/7v, B65/1/1r,   emegel   D111/1v, D159-5/5v                             B65/1/1v, D79/1/3v, D79/1/4r (2), D79/1/4v,   emegel-ün   D27/1v, D111/1v                             D79/1/6r, D79/1/7r, D166/10r, D172/1r,   emege-yin   B45/9/3r                             D172/7v, D322/3r                    eme-ün       D141/3v, D219/1/3v, D291/1/1r                eki          B39/11/5v, B55/2/18v, B161/1/4r     eme-yin      D178/1/2v                ekilen       D225/2v                             emge         B50/3/7v (2)                ekiner       D141/2v (2)                         emgeg        D244/2v                ekiner-ün    B50/3/8v, D79/1/7v                  emgegtü      B62/1/34v                el           D100/2r                             emiyekü-yin   D225/3v                elbeg        B18/7/5v, B39/11/4r, B55/2/4r, B161/1/3r,   em-iyer   D140/1v                             D77/2r, D225/3v, D244/2r            emking       B50/3/4r                elbeg-iyer   B39/11/13r, B161/1/9v               emügelün     D99/8r (2)                elbegsigülkü   B55/2/10v                         em-ün        D166/3r, E8/2r                elbegšigülkü   B39/11/10r, B161/1/7v             emüne        B18/7/2v, B55/4-IV/22v, B62/1/33v,                elbeg-ün     D244/2v (3)                                      D166/11r, D166/3r, E8/2r                elbeg-yier   B55/2/13r                           emün-e       B39/11/6v, B55/2/6r, B55/6/5v, B161/1/4v,                elben        B39/11/14r, B55/2/14r, B161/1/10v                D10/3v, D140/2r, D141/4r, D159-5/3v,                elberen      D141/4r, D291/1/1v                               D244/1v, D271/4r, D291/1/1v, E8/6v                elberin      B62/1/36r, D140/2r (2)              emüne-deki   D166/4r                elči         B45/9/3r, B45/9/4r, B50/3/5r, D79/1/3v,   emüne-dekii   E8/2v                             D79/1/4v                            emün-e-eče   B39/11/14v, B55/2/14r, B55/4-II/12v,                eldeb        B18/9/2v, B39/11/7r (2), B39/11/7v (2),          B55/4-IV/21r, B161/1/10v, D10/10v,                             B45/1v, B55/2/7r (3), B55/2/7v (2), B61/2/5r,    D100/6v, D217/5v, D221/1/6v, D291/2/2r                             D10/1v, D25/2r, D25/8r, D27/1v, D77/2r,   emüne-yin   D166/4r, D166/5r, E8/3r                             D77/3v, D111/1v, D140/1v, D140/2r,   emüsejü     B65/17/3v, B65/17/4r                             D141/3v (2), D141/4r, D147/2v, D166/11r   emüskegsen   B61/2/4r, B65/1/4r, D172/4v                             (2), D166/1v, D166/4r, D166/9r, D178/2/1r,   emüskejü   B61/2/4r, B65/1/4r, D172/4v, E8/4r                             D271/3v, D271/7r, D286, D322/1v (2),   emüsü=gsen   D217/2r                             D322/3r, D322/3v, E8/1v, E8/2v, E8/6v (2)   emüsügsen   B45/9/7r, B55/4-IV/19v, B55/6/2r, D10/7v,                eldebčilen   B65/1/5v, D140/1v, D141/3v, D141/4r,             D79/1/9v, D100/1v, D100/2r, D140/2r,                             D141/4v                                          D141/4r, D221/1/1v (2), D271/7r, D322/2r                eldebe       D291/1/1r                           emüsüγsan    D291/1/1v                eldebečilen   D291/1/1r                          emüsün       D178/2/1v                eldebe-iyer   D140/2v                            ende         B18/7/6v, B18/7/7r, D25/2v, D77/1v (2),                eldeb-eyer   D291/1/2r                                        D77/4v (5), D77/5r, D79/2/2r, D79/2/3r,                eldeb-iyer   D286                                             D99/8v, D99/9v, D166/12v, D166/14r,                eldeb-yier   D172/6v                                          D166/4v, D166/8v (2), D166/9r, D225/1v,                eldib        B161/1/5r (2), B161/1/5v (3)                     D225/2r (2), E8/5r (5), E8/9v                eldüb        B55/4-l/9v, D99/8r                  endegü=rigsen   B62/1/34v                ele          B65/4/2r, D10/7r, D10/8r, D141/4r, D166/2r,   endegürel   B45/2r                             D291/1/1v, E8/1v                    endegüü      B161/1/6r                el-e         D221/1/2r                           endegüü-yin   B161/1/8r                elegdeküi-tür   B65/1/3r                         endü         D99/8v                elgen        B61/2/4v                            ene          B18/7/1r, B18/7/2v, B18/7/3r (2), B18/7/4v,                elgen-tegen   B61/2/2v                                        B18/7/5r (2), B18/7/6v, B39/11/11r,                elibege      D141/2v                                          B39/11/15r, B39/11/16v, B39/11/18r,                elidebčilen   D291/1/1v                                       B39/11/5r, B39/11/5v, B39/11/6r, B45/1r,                elidebe      D291/1/1v                                        B45/9/2r, B45/9/2v, B45/9/3r (3), B45/9/4v,                eligdeküi-dü   D172/3r                                        B45/9/6r (3), B45/9/6v, B45/9/7r (11),                elige        D178/1/3v                                        B45/9/7v (7), B45/9/8r (7), B45/9/8v (11),                eligen       D172/5v                                          B50/3/10r (8), B50/3/10v (7), B50/3/11r (6),                eligen-ḍegen   D172/3r                                        B50/3/11v, B50/3/12r (2), B50/3/2r,                eligen-iyer   B45/9/6v, D79/1/8r                              B50/3/2v (3), B50/3/3v (3), B50/3/5v (2),                eligen-tegen   B65/1/3r                                       B50/3/7v (2), B50/3/8r (4), B50/3/9r (2),                eligen-yier   B50/3/8v                                        B50/3/9v (7), B55/1/1r, B55/2/11r,                eliy-e       B18/9/2v                                         B55/2/14v, B55/2/16v, B55/2/18v, B55/2/5r                eliyes       D322/4r                                          (2), B55/2/6r, B55/4-III/16r (3), B55/4-                eliyesün     B55/4-l/8r                                       III/17r, B55/4-IV/19r, B55/4-IV/21r, B55/4-                elji         B50/3/4r                                         l/1v, B55/7a/4r, B61/1/6v, B61/1/7r,                eljige       B45/9/7r                                         B62/1/35r (2), B62/1/36r (2), B62/1/36v,                eljigen      B50/3/9v, D79/1/9r                               B65/17/3r, B65/4/3v, B161/1/11r,                elünčüg      D79/1/6v, D79/1/7r                               B161/1/12r, B161/1/13r, B161/1/3v (2),                elünčüg-tür   B45/9/6r                                        B161/1/4v, B161/1/8r, D10/10v, D10/1v,                elüngče-tür   B50/3/7v                                        D25/2r (2), D25/7r, D25/8v, D77/1v (2),                em           B18/7/2v (2), B18/7/3r, B39/11/7r, B45/1v,       D77/2r (3), D77/2v (8), D77/3r (3), D77/3v                             B55/4-l/5r, B161/1/5v, D271/7r                   (3), D77/4r (3), D77/4v (2), D77/5r (5),                em[e]gel-i   B65/17/4v                                        D79/1/10r (7), D79/1/10v (7), D79/1/11r (6),                em[e]gel-üd-ün   D25/2r                                       D79/1/11v (2), D79/1/1v (3), D79/1/2r (2),                                                             311","D79/1/2v (2), D79/1/3v (3), D79/1/5r (2),        B61/1/6v, B161/1/5v, D77/5r, D79/2/2r,                             D79/1/7v, D79/1/8v (2), D79/1/9r (7),            D100/3v, D140/3r, D141/1v, D141/4v,                             D79/1/9v (7), D79/2/2r (2), D79/2/3r,            D147/2v, D159-5/3v, D159-5/4r, D217/3v,                             D99/8r (2), D100/3r, D100/6v, D111/1v,           D219/1/3r, D221/1/4r, D225/3r, D244/2v,                             D140/1v (3), D141/1v, D141/2r (3),               D271/7r, D291/1/2v, D291/2/2v, E8/6r,                             D141/2v, D141/3r (3), D141/3v (3), D147/2r,      E8/6v                             D147/2v, D147/3v, D166/4v, D166/5r,   erdeni-ber   D225/3r                             D166/5v (3), D166/6r, D166/7v (2),   erdeni-dur   D172/1v                             D178/2/2v, D217/5r, D217/5v, D219/1/2v   erdeni-dür   B55/4-l/2r, B61/2/1v, D79/1/11v                             (2), D219/1/3r, D219/1/5r (2), D221/1/6v,   erdeni-iyer   D219/1/3r                             D221/1/7r, D225/2v, D225/3r, D244/2r,   erdeni-metü   D79/2/1v                             D244/2v, D271/1v, D291/1/1r (2),    erdenis-dür   B18/7/3v                             D291/1/1v, D291/2/1r, D322/3v, D322/4r (3),   erdenis-ün   D178/2/1r                             D322/4v, E8/3r (2), E8/3v (4), E8/4v   erdeni-tur   D77/3r                en-e         D27/1r, D27/2r, E8/1r               erdenitü     B61/2/5r, B65/1/5r, D172/5v                ene=kü       D141/4r                             erdeni-tü    B62/1/34v, D27/1v, D99/8r, D322/3v,                ene-ber      D219/1/4r                                        D322/4r, D322/4v                enedkeg-ün   B18/7/4r, B18/7/4v, D166/12v, E8/8v   erdeni-tür   B18/9/1v, B50/3/11v, B65/1/1v, D77/1v (2)                enekü        D140/2r                             erdeni-yi    D141/1v (2), D141/2r, E8/7v                eneregči     B61/2/4r                            erdeni-yin   B39/11/18r, B39/11/19r, B39/11/4r,                enerigči     B65/1/4r, D172/4v                                B39/11/6v (2), B39/11/7r, B45/1r (2),                enerigsen    D172/4v                                          B55/1/1v (2), B55/1/3v, B55/1/4r, B55/2/18r,                enerin       D140/2v                                          B55/2/19v, B55/2/4r, B55/2/6r, B55/2/6v,                eneringgüiber   B55/4-l/3v                                    B55/2/7v, B55/4-IV/24v, B55/4-l/5r,                enesketü     D225/1v                                          B55/6/2r, B55/7a/2v, B61/1/3v, B61/2/6r,                eng          B45/9/2r, B45/9/2v, B45/9/5v, B45/9/6r,          B62/1/33v, B65/1/6r, B65/17/2v (2),                             B50/3/7r, B50/3/7v, D79/1/2v (2), D79/1/3r,      B81/2/2r, B161/1/13r, B161/1/13v,                             D79/1/6v, D79/1/7r                               B161/1/3r, B161/1/4v (2), B161/1/5v,                engde        B39/11/6r, B55/2/6r, B55/4-IV/25r, B55/4-        D10/6r, D77/2r, D77/3r (2), D77/3v, D77/4r,                             IV/25v, B55/4-IV/26r (2), B55/7a/5r,             D140/1v, D159-5/2r, D159-5/5v, D178/2/1r,                             B161/1/4v, D79/2/3r (2), D79/2/3v (3),           D178/2/2v, D219/1/6v, D225/2r, D225/4v,                             D225/1v, D271/6r, D291/2/1r (2)                  E8/2r, E8/5r                engdegü=rigsen   D178/1/2r                       erdini       B18/7/2v                engdegürin   D178/1/2r                           erdini-dür   D172/5v                engdegüü     B55/2/8r                            erdini-tü    D25/1v                engdegüü-yin   B39/11/10v, B55/2/11r             erdini-yin   B18/7/6v, D166/10r, D166/3r, D166/8v,                enggenen     B61/2/4r                                         D172/7r, D291/1/1r                engger-ün    B50/3/6r                            er-e         D79/1/2r                enggüjün     B45/9/5r                            eregen       D291/1/1v                engke        B161/1/9v, D79/1/11v, D79/2/2r (2),   eregin     B55/4-IV/20r                             D79/2/3r (2), D166/7v, D166/9r, D217/6r,   eregsen   D10/10v, D141/4r                             D244/2r, D286, E8/4v, E8/5r         eregüdü      D100/3r                engke-ber    B39/11/12v, B55/2/12v, D79/2/2r, D225/3v   eregüjü   D271/8r                engkejigülümü   B55/2/11v                        eregül       D225/3v                engkejin     B55/4-IV/25r                        eregü-tü     B55/4-IV/21r                engkejir[e]gülümü  B161/1/8v                     ereke        D166/4r, E8/2v                engkejiregülümü  B39/11/11v                      erekedür-eyen   D25/8r                engkeren     B61/2/5r                            ereketen     B18/9/2v                engkerün     B65/1/5v                            ereketü      D25/1v, D291/1/1v                engkürlen    D172/6v                             ereküi       D100/3r, D100/6r                eng-tü       D10/6r                              erelig       D291/1/1v                eng-ün       B39/11/20v, B39/11/21r, B55/2/20v,   eren-yin    B61/2/5r, B65/1/5r                             B55/2/21v, B161/1/14v, B161/1/15r, D286   ereyen   B55/7a/6v, D141/3v, D271/7r, D291/1/1r                enngdegü     B39/11/8r                           ergečegči    D10/3r                erbegel=jitü   B55/6/2r                          ergečegeči   B55/4-IV/22v                erde=ni-yin   D166/11r                           ergegči      B55/4-IV/21v, D10/11r, D100/6v,                erdem        B18/7/1v, B18/7/6r, B45/9/5v, B55/4-l/10r,       D221/1/6v, D225/3v                             B55/4-l/9r, B55/7a/6v, D77/2r, D77/5r,   ergejü   D141/2r, D141/3r                             D79/1/6v, D159-5/1v, D159-5/3r, D159-5/4v,   ergen   B55/4-IV/22v, D10/8v, D140/1v (2),                             D178/1/2v, D178/2/1r, D217/6r, D219/1/3v,        D140/2r, D141/4r (2), D221/1/2v, D291/1/1r                             D219/1/5r, D221/1/7r, D225/4r, D225/4v,   ergi   B65/1/4v, D172/6r, E8/1v                             E8/6v, E8/7v                        ergigü=lügsen-ü   D322/3v                erdem-i      B18/7/6v                            ergin        D10/3v                erdem-iyer   D166/5v, E8/3v                      ergü         D178/1/3r                erdem-ten    D79/2/3r                            ergü=sügei   B18/7/5v                erdem-tü     B18/7/7r, B55/7a/5r, B61/1/7v, E8/6v   ergübe    D77/3v                erdem-üd     B45/9/1v, B50/3/1v, D225/4r         ergübesü     D159-5/2v, D159-5/4r, D159-5/5v                erdem-üd-i   B65/4/2r                            ergüdü       D100/6r                erdem-ün     B61/1/5v, B65/4/2v, B81/2/2v, D166/5r,   ergügči   D225/5r                             E8/3r                               ergüged      D141/4r                erdem-yier   B50/3/7r                            ergügsen     B45/9/5v, B55/2/19r, B61/2/4r, D77/2v (3),                erden[i]s-ün   D141/1v                                        D77/3v (2), D77/4r, D140/1v, D141/3v,                erdeni       B18/7/1v, B18/7/6r, B39/11/7r, B45/2r,           D166/5v, E8/3v                             B55/2/7v, B55/4-II/11r, B55/4-IV/17v,   ergügsen-i   B39/11/19r, B161/1/13v                             B55/4-IV/18v, B55/4-IV/25r, B55/4-IV/25v   ergügügsen   D291/1/1r                             (2), B55/4-IV/26r, B55/7a/4r, B55/7a/6r,                                                             312","ergüjü       B55/4-l/7r, B61/2/1v, B65/1/1v, D225/2v,   erte   B45/9/5r, B50/3/6v, B55/4-IV/25r, B55/4-                             D322/2v                                          IV/25v (2), B55/4-IV/26r, D25/1v, D27/1v,                ergükü       B39/11/16r, B45/2r, B55/2/16r, B161/1/11v,       D79/1/6r, D99/8r, D111/1v, D166/1v,                             B161/1/1r                                        D166/2r, D225/1v, D225/2v, E8/1v (2)                ergükü-yi    B55/4-l/1v                          erten-eče    B39/11/16r, B39/11/20r, B55/2/15v,                ergükü-yin   D271/2r                                          B55/2/20v, B161/1/11v, B161/1/14r                ergül-ün     B55/4-l/4v                          erten-ü      D27/1v, D141/4r, D147/2v, D172/6v                ergümjilekü   B39/11/9r, B55/2/9r, B161/1/6v     erte-yin     B61/2/5r, B65/1/5v                ergümü       B55/4-l/6r                          erül         D77/1v                ergümüi      B39/11/7r (2), B39/11/7v (2), B45/1v,   ese      B18/7/2v, B18/7/6v (2), B39/11/8v (3),                             B55/2/7r (2), B55/2/7v (2), B55/4-l/5r (2),      B45/9/3r, B45/9/3v, B45/9/4r, B45/9/5v,                             B55/4-l/5v, B161/1/5r, B161/1/5v (3),            B45/9/8v, B50/3/11v (2), B50/3/4r (2),                             D219/2/2v, D271/2r, D271/2v (2), D291/1/2r,      B50/3/5r, B50/3/7r, B55/2/8v, B55/2/9r (2),                             D291/2/1v                                        B55/4-IV/24r, B55/4-IV/24v, B161/1/6r,                ergümüü      B55/4-l/4v, B55/4-l/5v                           B161/1/6v (2), D10/6r (2), D79/1/11r (3),                ergün        B61/2/4r, B65/1/4r, D217/6r, D221/1/7v           D79/1/1v (4), D79/1/2r (5), D79/1/4r (2),                ergünem      D77/3r                                           D79/1/4v, D79/1/6v, D100/5r, D141/1v,                ergüsügei    B18/7/5v, B39/11/17v, B55/2/17r,                 D141/2r (3), D141/3r, D166/5v, D178/1/2r,                             B161/1/12v                                       D178/1/4r, D217/4r, D221/1/5r, D244/2r,                erigsen      B55/4-II/13r, B55/4-IV/21r, B55/4-IV/26v,        E8/3v                             D100/6v, D217/5v, D291/1/2r         esegei-ber   D79/2/2r                erigütü      D79/2/3r                            esegei-ü     B50/3/10r                eriketü      D99/8r                              esen         B39/11/12v, B55/2/12v, D244/2r                eriküi       B62/1/36r                           esen-iyer    B161/1/9v                eril         B18/9/2r                            eseregülel   B65/4/3r                eriyen       D140/1v                             esergü       B65/17/4r                erk[e]sin    D219/1/6v                           eserün       B18/7/6r, B18/7/7r, B50/3/6r, B65/17/1v,                erk[e]šin    D219/1/5v                                        B161/1/8r, D79/1/11r, D79/1/5v, D166/14r,                erke         B18/7/5v, B55/4-l/5v, B55/4-l/6v, D166/4v,       E8/9v                             D172/7r, D219/2/3r, D225/3v         eserv-a-dur   B45/9/8v                erkeber      B39/11/15v, B39/11/8r, B45/9/6r, B55/2/15v,   esrün   B18/7/4r, D79/1/11v                             B161/1/11v, B161/1/6r, D79/1/1v, D147/2v   esürün   B39/11/11r, B55/2/11v, B55/4-II/11v,                erke-ber     B50/3/8r, B55/2/8r, D147/2v, D166/4v,            B55/4-III/15v, B55/4-IV/18r, B55/4-IV/23v,                             D178/1/2v, D271/5v, D322/4v                      D10/5r, D166/9v, E8/5v                erkedür      B18/7/5v                            eteged       B39/11/14v, B55/2/12r, B55/2/14r                erkedür-iyen   D79/2/2v                          eteged-dü    D100/6v (2)                erke-dür-iyen   D219/1/2r, D221/1/3r             eteged-eče   D221/1/6v, D221/1/7r                erke-i       B45/1r, B81/2/1v                    eteged-tür   B55/4-IV/21v (2), D10/11r (2)                erkejü       D141/2v                             eteged-ün    B18/7/4v, B39/11/12r, B161/1/10v,                erkelen      B81/2/2r                                         B161/1/9r                erkem        B61/2/4v (2), B65/1/5r (2), D141/4r   etüge      E8/6r                erken        B62/1/34v, B62/1/35r, B62/1/36r, D166/5r,   etüged-dür   B18/7/3v                             E8/3r                               etügen       B55/4-IV/20r, B55/4-IV/22v, D79/1/7r,                erken-ber    E8/2v                                            D166/10r, D217/2v, D221/1/2v                erken-tegen   D217/3r                            etügen-iyer   B45/9/5v                erkeseli     D159-5/6r                           etügen-ün    D10/3v, D10/8v                erkesigsen   B55/1/2r                            etügün       D244/1v                erketen      B45/9/4r, B55/4-l/4r, B55/4-l/9r, B55/7a/6r,   etügün-ü   D244/2r                             B55/7a/6v (2)                       ev-e         B55/4-IV/17v                erke-ten     B50/3/5r                            eyeldeg      E8/3r, E8/5v, E8/6v                erketen-i    D79/1/8r                            eyeledeg     D271/2r                erketen-tür   D77/2v                             eyild[e]g    D166/4v                erketen-ü    B18/9/1v, B50/3/8v                  eyimü        B39/11/10v, B55/2/11r, B161/1/8r, D178/1v,                erke-ten-ü   B45/9/6v                                         D178/2r, D244/1v (2)                erketen-ün   D178/1/2v                           eyin         B18/7/1v, B18/7/2r, B18/7/6v, B39/11/21v,                erketü       B45/9/3r, B45/9/3v, B50/3/4r, B50/3/8r,          B39/11/2v, B39/11/4v, B55/2/21v, B55/2/2r,                             B55/4-III/15r (2), B61/2/5v, B62/1/35r,          B161/1/15r, B161/1/1v, B161/1/3r, D77/4v,                             B62/1/36r, B65/1/5v, B65/1/6r, D10/10v,          D166/3v, D166/7r, D178/1/2v, D178/2/1r,                             D79/1/3v, D79/1/4r (2), D79/1/7v, D79/1/8r,      D225/2v, D225/5r, E8/2v, E8/4r                             D79/2/3r, D111/1v, D140/2r, D141/4r,   ezed      B45/1r                             D147/3r, D166/14r, D172/6v, D217/6r,   ezelegsen   D100/3v, D217/3v                             D217/6v, D219/1/1v, D219/1/4r, D219/1/5r,   ezen   D79/2/3v, D100/2v, D100/5v, D172/5v,                             D221/1/7v, D244/1r, D244/1v (2), D244/2v,        D217/3v, D217/4v, D271/2v, D271/7r                             E8/5v, E8/9v                        ezen-dür-iyen   D217/2v                erke-tü      B50/3/3v, D178/2/2v                 ezen-tegen   D100/2v                erketü-yin   D79/2/2v                            g’ajar       D140/1v                erkilen      B39/11/15r, B55/2/14v, B161/1/11r   g’ajar-un    D140/1v                erkim        B39/11/2v, B55/2/2r, B161/1/1v, D219/2/2r   g’ajar-ün   D140/1v                erkim-e-ün   D172/5v                             g’ala        B45/1r                erkimlen     D159-5/1v, D159-5/3r, D159-5/4v     g’aračuga    B65/17/3v                erkin        B65/4/3r, D77/1v, D77/3v, D147/2r,   g’aradai    D25/7v                             D147/2v, D225/2v                    g’aradi-bar   D10/3v                erküi        B55/4-IV/21r, D10/10v               g’araγ-un    D178/1/3v                erlig        D140/2r                             g’aridai-bar   D10/3r                erlige       D141/4r                             g’armaču-yin   D10/7r                erliγ        D322/3v                             g’aslang-tu   D178/1/2v                                                             313","galbarawa=ras   D79/1/5v                         geneger      B18/7/5v                Ganbari      D79/1/3r                            genel        D178/1/3r                gandari      B18/7/5r                            genen        D27/2r                gangga       D166/12r                            genete       B18/9/2r, B55/4-II/13v                gʼanggʼa     B18/7/4v                            genetü       B18/9/2v, D99/8v                garudi       D322/3v                             genilte      D221/1/3v                gʼarudi      B18/7/5v                            genüküi      D244/2v                gasu         D79/1/3r                            genültü      D217/3r                ge ming      D286                                ger          B55/4-IV/21r, B55/4-IV/26r, D10/9v,                ge ming-eče   D286                                            D79/2/2r (5), D100/3r, D100/5v, D140/3r,                ge ming-üd   D286                                             D141/2v (3), D217/5r, D221/1/6r                ge ming-üd-i   D286                              ger-[tür]    D140/2v                ge ming-üd-yi   D286                             ger-de       D291/1/2r                ge ming-ün   D286                                ger-dür      D141/2v                ge[y]igsen   D178/1/2r                           gerel        B50/3/11v, B55/1/1v, B65/17/2r, B65/17/2v,                geb          D217/3v                                          D77/4r, D217/7r, D322/1v, D322/2r,                gebčü        B39/11/20r, B55/2/20v                            D322/2v                gederegü     D172/4r                             gerel-i      B55/1/1v                gederegüd    B18/7/4v                            gereltü      B45/9/5r, B55/1/3v, B65/17/3v, D27/2r,                gedergei     B61/2/3v                                         D217/3r, D217/4v, D221/1/3v, D221/1/4v,                gedesüi      B61/2/1v                                         D221/1/5v                gedesün      D79/1/7v                            gerel-tü     D25/2v, D77/2r, D79/1/6r, D100/5r,                gedesün-iyer   B45/9/6v                                       D166/10v, D225/5r                gedesü-yi    B65/1/2r, D172/2r                   gerel-tür    B50/3/6r                gedürgü      B65/1/3v                            gerel-ün     D322/2r                gedüsün      B50/3/8r, D79/1/8v                  gergei       B18/9/2r                gedüsün-yier   B50/3/8v                          gergei-ten   D219/1/7v                gegegen      B39/11/15v, B55/2/15r               ger-i        D225/1v (2), D225/2r (2)                gegegen-e    B39/11/11r, B55/2/11v, D77/3r       geril        B55/4-IV/18v                gegegen-iyer   B45/9/5v                          geril-tü     D99/8v                gegegen-ü    B55/7a/1r                           gerteben     D286                gegejü       B62/1/35r                           ger-tü       B55/4-II/12v                gegekü       B39/11/9v, B55/2/10r, B161/1/7r     gertü-ben    D286                gegen        B39/11/6r, B45/2r, B50/3/11v, B55/2/6r,   gertür   D219/1/5v                             B55/4-IV/21r, B55/4-IV/23r, B62/1/32r,   ger-tür   D178/1/3v                             B65/17/5r, B161/1/11r, B161/1/4v, D10/4r,   gerün   D79/1/10r, D79/2/3v, D291/1/2r                             D10/9v, D25/2r, D77/3r, D99/8r, D100/3r,   ger-ün   B45/9/8r, B55/4-II/12v, D140/2v                             D100/4r, D100/5r, D111/1v, D166/6r,   ger-yi     D141/2v                             D217/3r, D217/3v, D217/4v, D217/5r,   geser      B55/4-IV/17v, B55/4-IV/18v, B55/4-IV/19r,                             D221/1/3v, D221/1/4v (2), D221/1/5v,             B55/4-IV/19v, B55/4-IV/24r, B55/4-IV/24v                             D221/1/6r, D225/5r (2), D244/1v (2),             (3), B55/4-IV/25r (2), B55/6/1r, B55/6/2r,                             D244/2v, E8/3v                                   B55/6/2v, B55/6/3r (2), B55/6/3v (2),                gegen-e      B161/1/8r                                        B55/6/4r (2), B55/6/4v, B55/6/5r (2),                gegen-yier   B50/3/7v                                         B65/17/1r, B65/17/1v, B65/17/2v, B65/17/3r,                gegüni       D79/1/10v                                        B65/17/3v, D10/1r, D10/6r (2), D10/6v (2),                gegün-ü      B45/9/8r, E8/7r                                  D10/7r (2), D100/1r, D100/1v, D100/3r,                gejü         B61/2/3v (2), B65/1/3v, B65/1/4r, D141/3r        D100/3v (2), D100/4r (2), D100/4v (2),                             (2), D166/7v (3), D166/8r (5), D166/8v (4),      D100/5r, D100/5v, D217/1r, D217/1v (2),                             D172/4r, D172/4v                                 D217/3r, D217/3v, D217/4r (2), D221/1/1r,                gekü-i       B45/9/8v                                         D221/1/1v, D221/1/2v, D221/1/3v (2),                geküle       B55/4-IV/21v (2), D10/11r (2), D25/8v,           D221/1/4r (2), D221/1/4v (2), D221/1/5r (2),                             D221/1/7r, E8/3v                                 D221/1/5v (2)                gekül-e      D217/5v                             geser-ün     B55/4-IV/25r, B55/4-IV/25v, B55/4-IV/26r                gekülen      D166/6r                                          (2)                geküü        D111/2v                             geskejü      B65/17/5r                gekü-yin     B39/11/21r, B55/2/21v, B161/1/15r   geskenem-e   D25/4r                gelbelgen    B55/4-IV/20r, B55/4-IV/22r, D100/2r (2)   geskigüljü   D79/1/2r                gelbelgen-ü   D217/2r                            geškigsen    B81/2/1v                gele         B55/4-IV/25r (3), B55/4-IV/25v (8), B55/4-  getülge   D219/1/6r                             IV/26r (3)                          getülgegči   B55/1/1r, D159-5/5r                gelig        D219/1/4v                           getülküi-yin   D178/1/2r                gelüng       B55/7a/7r                           getülüg=sen-ü   D79/1/6r                gem          B39/11/11r, B39/11/12v, B39/11/18v,   getümšiküi   D221/1/3v                             B55/2/11r, B55/2/12v, B55/2/19r, B55/4-  geü     B50/3/10v, D166/11v (2)                             IV/25r, B161/1/13v, B161/1/8r, B161/1/9r,   geyigsen   B55/7a/3v, B61/1/5r, B62/1/32r, D77/2r,                             D27/2r, D99/8v, D166/8v, D178/1/3v               D178/1/2r                gem-e        D25/2v                              geyigü=lügči   B62/1/32v                gemei        B62/1/36r (2), B62/1/37v            geyigüljü    D217/7r                gem-e-tü     D25/2r                              geyigültügei   B45/9/5v, B50/3/7r                gem-i        B62/1/36r                           geyigüluγči   D166/6r                gemsin       B62/1/37v                           geyigülügči   B55/1/2r, B55/7a/4v, D100/5r, D217/4v,                gemtü        B62/1/32r (2)                                    D221/1/5v, D225/5r (2), E8/3v                gem-tü       D25/2r, D99/8r, D99/8v, D111/1v, D111/2r   gidüsün-iyer   D79/1/8r                gem-üd       B18/7/3r, E8/5r                     gigeli       D10/7r                gem-üd-i     B18/7/6v, D178/2/1v                 gigülün      D271/4r                genede       B18/9/2r                            gii=güljü    B61/1/7r                                                             314","gilbal=un    D10/8v                              güyün        D221/1/2r, E8/1v                gilbalγan    B50/3/8v                            γ’abala      B81/2/1v (2)                gilbelen     D217/2v                             γ’abri       B50/3/3r                gilbelgen    B55/4-IV/19v, B55/4-IV/20r, D10/2v,   γ’ala      B45/1r                             D10/7v, D10/8v, D221/1/2r, D221/1/2v (2)   γ’alab-un   B45/9/2v                gilbelgen-ü   D79/1/7v                           γ’albarwasun   B45/9/4v                gilbelgen-ün   B65/17/4r                         γ’alba-un    B50/3/3r                gingduling   E8/8v                               γ’ang        D271/9r                ginggen-ü    B18/7/7r                            γ’angγ’a     B55/1/2v                giskegsen    D77/3v                              γ’angjuγ     D99/9r                gkeb         D271/3v, D271/7r                    γ’angjuγa    D99/9r                gker         D111/2r                             γ’angjur-i   B55/1/3r                gkib         B39/11/7r, B55/2/7r                 γ’angrudi    B65/17/1v                gkir         B18/7/1r, B18/7/3r, B18/7/6v, B62/1/34v,   γ’araγ   B65/17/4r                             D99/8v, D166/4v, D178/1/3r          γ’araγ-ud    E8/6r                gkir-ügei    D79/2/4v                            γ’arču-yin   B55/4-IV/19r                görü[ge]sün[-ü]   D27/4v (2)                     γ’arudai     B55/4-IV/17v                görüg[e]sün-ü   D25/8v (2)                       γ’arudi      B55/4-IV/22v (2)                görüg[e]sün-yin   D25/8v (2)                     γ’arudi-yin   B55/6/1v, D100/1v, D221/1/1v                görüged      D147/2r                             γ’aši        D221/1/5r                görüged-ün   B39/11/7r                           γačaγa-a     D219/1/6r                görüged-yi   B39/11/8r                           γad[a]γadu   D166/2v                görügesed-i   D217/3v                            γada[γsi]    B45/2r                görügesü-i   B55/6/7r                            γada=γadu    D10/6v                görügesün    B39/11/7v, B161/1/5v                γadaγ[-a]    D291/1/2v                görügesün-eče   D111/2v                          γadaγadu     B18/7/4r, B18/7/4v, B45/1v (2), B55/4-                görügesün-i   B161/1/6r, D25/8r, D100/4r, D221/1/4r           II/11v, B55/4-IV/25r, B55/4-IV/25v (2),                görügesün-ü   B55/2/7r, B55/2/7v, B55/2/8v, B161/1/5r         B55/4-IV/26r, D219/2/1v, D286, E8/2r                gʼraγ        B18/7/4r                            γadaγsi      D178/2v                gsin-a       B55/2/3r                            γadan-a      B39/11/21r, B55/2/21v, B55/4-II/12v,                gsin-tur     B62/1/35r                                        B161/1/15r, D140/3r                gšin-a       B39/11/3v, B55/6/2v                 γadar        D166/2v, E8/2r                guru         D77/1v                              γaγča        D140/1v, D141/3v, D291/1/1r                guru-a-yin   B18/7/7r                            γaγčaγar     B62/1/37r                guwači?/günči?   B45/9/4r                        γaγčaγardaqui-dur  B39/11/14r, B161/1/10v                guwaz        B45/9/4r                            γaγča-i      B55/4-l/3v                guwazai!     B45/9/4r                            γaγča-yi     B45/1v                gübden       D140/2r                             γaγčekü      B55/2/15r, B62/1/32v, B161/1/11r                güčir        D10/9v                              γai          B18/9/2v, B39/11/12r, B55/2/12r, B161/1/9r,                gügül        B55/6/2v, D166/5r, D271/7r, E8/3r                D286 (2)                gügül-ber    D291/2/1v                           γai-i        D291/2/2r                güičedkigel-e   D286                             γaj[a]r      D79/1/5r, D79/1/5v                güičegel-e   D286                                γajar        B18/7/4v (3), B18/7/5r, B39/11/12v,                güičegsen    B55/4-IV/24r, D10/5v                             B39/11/15r, B39/11/15v, B39/11/1r,                güičeldegülkü   B39/11/18v, B55/2/18v, B161/1/13r             B39/11/2r, B39/11/5r, B39/11/8r, B45/1v,                güičeldegülümü   B39/11/13r, B39/11/14r, B55/2/13v            B45/9/2r, B45/9/2v, B45/9/4r, B45/9/4v,                güičeldegülümüü  B55/2/13r, B161/1/10r, B161/1/9v             B45/9/6v, B50/3/3r, B50/3/5r, B50/3/6r,                güičeldekü   B55/4-IV/26v                                     B50/3/7v, B50/3/9r, B55/2/12v, B55/2/15r,                güičemel     B55/4-IV/23v                                     B55/2/15v (2), B55/2/1r, B55/2/1v, B55/2/5r,                güičen       B55/4-IV/19v, B55/4-IV/22r, D10/3r,              B55/2/8v (2), B55/4-II/12r, B55/4-II/13v,                             D100/2r, D217/2r, D221/1/2r                      B55/4-IV/20v, B65/1/4r, B161/1/11r,                güičesi      B55/2/10v, B161/1/7v                             B161/1/11v, B161/1/1v, B161/1/3v,                güičeši      B39/11/10r                                       B161/1/6r, B161/1/9r, D10/9r, D25/7r,                güidelben    B55/4-l/7v                                       D77/1v, D77/2r, D79/1/3r, D79/1/7r,                güidel-e     B55/6/5r                                         D79/1/8v, D100/2v, D100/5r, D100/5v,                güidül-iyen   D271/3r                                         D111/3r, D166/3v, D172/4v, D178/2/1r,                güig         D10/11r                                          D217/4v (2), D221/1/5v (2), D271/7r,                güigči       B55/4-IV/21v, B55/4-IV/22r, D100/6v              D271/9r, D291/1/1r, D291/1/1v, D322/3v,                güikü        B55/6/5r                                         E8/2v, E8/6r                güin         D10/3r (2), D10/8r, D100/2r, D166/1v   γajar-a   B61/2/3v, B65/17/3v                güitele      D79/1/6v                            γajar-ača    E8/6v, E8/7r (2)                güjegen-iyer   B45/9/6v                          γajarči      D10/10r                güjegen-yier   B50/3/8r, B50/3/8v                γajarčilan   B39/11/14r, B55/2/14r, B161/1/10v                güjigen-iyer   D79/1/7v                          γajar-dur    B61/1/6v, D219/1/6r                gün          B62/1/34r, D10/9v, D77/5r           γajartu      B161/1/6r                gün-eče      D77/3v                              γajar-tu     B39/11/15v, B39/11/8v                günggü[ne]gülügsen  D77/3v                       γajartur     B161/1/11v                gür          D77/5r                              γajar-tur    B55/7a/4r, D10/10r                gürgel       D166/11r, E8/7r                     γajarun      B18/9/2v, B39/11/10v, B39/11/20r,                gürgüm       B18/7/7r, D166/5r, E8/3r                         B39/11/8v, B50/3/2r, B50/3/8v, B55/2/11r,                gürün-e-yin   B161/1/8r                                       B55/4-II/12r, B55/4-III/15v, B161/1/14v,                gürün-i      B39/11/11r                                       B161/1/6v, B161/1/8r, D79/1/2v, D244/2v,                güügen       B18/7/7r                                         D291/1/1r                güüsi=ḍamba   B65/17/1v                          γajar-un     B18/7/2v, B18/7/4v (3), B18/7/5r (2),                güüši        D217/1v                                          B45/9/6v, B55/2/20v, B55/2/9r, B55/7a/2r,                güyügči      D221/1/7r, E8/7v                                 B61/1/3r, D77/3v, D79/1/8r, D140/2r,                                                             315","D140/3r, D166/10r, D219/2/2r, D219/2/3r,   γarγaγsan   B39/11/8r, B55/2/8v, B161/1/6r, D100/3v,                             D225/3r, D291/1/1r, D291/1/2v                    D217/3r, D221/1/3v                γajiγu-i     B55/2/10r, B161/1/7r                γarγaγsan-u   D77/4v                γajiγuu-yi   B39/11/9v                           γarγaju      B39/11/6v, B45/9/4r, B161/1/5r                γal          B18/7/3r, B39/11/12v, B45/9/7r, B50/3/9v,   γarγaqu   D286                             B55/2/12v, B55/4-IV/20r, B61/2/4r,   γarγaqui    D178/2r, D178/2v, D322/4r                             B65/1/4r, B161/1/9r, D10/8v, D77/2r,   γarγasuγai   D178/2v                             D79/1/9r, D100/5r, D166/13r, D166/2r,   γarγayu   B55/2/6v                             D166/9r, D172/4v, D217/2v, D217/4v,   γar-i      D322/4r                             D221/1/2v, D221/1/5v, D225/2v (4),   γarida      D27/4v                             D322/3v, E8/1v, E8/2r, E8/8v        γar-iyar     D178/1v, D178/2r, D322/2r                γalaγu       B65/1/3r                            γarluγ-a     B18/9/1v, B18/9/2v, D178/1/3v                γalaγun      B61/2/3r, D79/2/4r                  γʼarluγ-a    B18/9/2v                γalaγuu      D172/3v                             γarluγayi    B18/9/1v (2)                γal-bar      D79/1/2r                            γarluγ-a-yi   B18/9/1v (3), B18/9/2v (2)                γalbarw[a]sun   D219/1/7r                        γʼarluγayi   B18/9/1v                γalbarwasun   B50/3/6r                           γʼarluγ-a-yi   B18/9/1v (2), B18/9/2v (5)                γal-dur      B62/1/36v, D166/5r, D225/2v, E8/3r   γʼarluγ-a-yin   B18/9/1v                γaliγar      B61/1/7v                            γʼarluγ-yi   B18/9/2r                γal-iyar     D219/2/2v                           γarluγ-yin   B18/9/1v                γaljaγu      B50/3/10r, D79/1/9v                 γarmui       D25/7r                γaljaγuraγsan   D286                             γarqu        D286                γaljaγurqui   D178/1/4r                          γarqui-dur   B61/2/2r                γal-tu       D25/2v                              γarqui-tur   B65/1/2r, E8/4v (2)                γaltur       B55/4-l/1v                          γarqui-yin   B55/7a/1v, B61/1/2v                γal-tur      D166/5v, D271/3v, E8/3v             γarqu-yin    B18/7/1v, D159-5/6r                γal-un       B18/7/5r, B55/1/1v, B55/4-III/15v, B55/6/4r,   γartaγan   D140/2r, D141/1v (2)                             D166/13r (2), D166/1r, D166/1v, D166/2r,   γar-taγan   B55/4-IV/20r, D217/2v, D221/1/2v, D271/7r,                             D166/2v, D166/4r (4), D166/4v, D166/5r (2),      D291/1/1v                             D166/6r, D166/7r, D166/7v, D225/2v, E8/1r,   γar-taki   D10/8v                             E8/1v, E8/2r, E8/2v (3), E8/3r (3), E8/3v,   γar-tu   B18/7/2r, B18/7/4r, D286, D322/2r                             E8/4r, E8/4v, E8/5v, E8/9r (2)      γarubasu     D217/2v                γalzaγu      B45/9/7r                            γʼarudi      B55/7a/6r, B55/7a/6v (2)                γamsiγ       D141/2r, D147/2v, E8/8r             γarudi-yin   D217/1v                γamšiγ       D166/12v                            γaruγad      D322/1v, D322/2v                γančaγardaqui-dur  B55/2/14r                     γaruγsan     B65/17/3v, D77/3r, D77/4r                γang         B18/9/2r, B39/11/12r, B39/11/6r, B55/2/12r,   γaruγsan-iyar   B18/7/2v                             B55/2/5v, B161/1/4r, B161/1/9r      γaruγsan-un   B65/17/3v                γangjaγlaγulun   B55/6/7r                        γarun        D178/2r                γangjuγ      D27/1r                              γar-un       D322/2r                γangjuγ-a    D25/2v, D25/3r, D27/1r, D27/1v, D27/2v (2),   γasalaγsan   B61/2/5r                             D27/3v, D111/1v, D111/2r (2)        γasalang     D286                γangjuγ-a-i   D25/2r (2)                         γasalang-tu   B62/1/32v, D100/5r, D221/1/5v                γangjuγan    D99/8r                              γaslangtu    D217/4v                γangjuγan-u   D111/1r                            γasu         B50/3/3r                γangjuγan-yi   D99/8v                            γatalqu-tu   B55/4-l/8r                γangjuγ-a-tu   D25/1v                            γay-a-yin    D159-5/3r                γangjuγ-a-u   D111/1r                            γayiqaγdaγsan   B62/1/33r                γangjuγlulun-un   D27/5v                         γayiqamsigtu   D271/2r                γangjuγ-tur   D27/5v                             γayiqamsiγ   B61/1/7r, D141/3v                γangjuγul=γul-un  D25/1v                         γayiqamsiγ-a-a   D140/2v                γangjuγuluγul   D25/5r                           γayiqamsiγ-tay-a  D140/1v                γangjuγ-yi   D27/5v                              γayiqamsiγtu   D244/2v, D271/9v                γani         B62/1/32v, D100/5r, D217/4v         γayiqamsiγ-tu   B55/7a/4v, B61/2/4r, D141/3v, D271/7v                γanju=γan    D99/8v                              γayiqamšiγ-a   D291/1/2r                γanjuγ-a     D25/3r, D25/3v (2), D25/4v, D25/5v (2),   γayiqamšiγ-tay-a  D291/1/1r                             D25/6r, D25/6v                      γayiqamšiγ-tu-yi   D141/4v                γanjuγ-a-i   D25/1v                              γazar        D141/2v (2), D141/3v                γanjuγ-a-yi   D25/5v                             γazar-un     B45/1r, D141/3r, D141/3v (2), D141/4r,                γanuγ-a      D25/4r                                           D141/4v                γaqai        D79/1/2r                            γobi-yin     D159-5/4v                γaqai-yin    B45/9/7r, B50/3/9v, D79/1/9r        γoldi        B55/1/2v                γar-a        D25/4v                              γombo        B81/2/2v (2)                γara-daγan   D141/4r                             γombo-yin    B81/2/1r                γʼaraγ       B18/9/1v                            γoq-a        B62/1/32r, D79/1/7v                γaraqu       D141/2v (3)                         γorulγun     B18/7/5r                γaraqu-yi    D141/2v                             γoul         B39/11/5v, B55/2/5v, B161/1/4r, D166/12r,                γaraqu-yin   B18/9/2r                                         D178/2/2v, D219/1/6r                γarču        B39/11/18r, B39/11/4r (2), B55/2/18v,   γoul-un   D79/1/1v                             B55/2/4r (2), B161/1/13r, B161/1/3r (2),   γoul-yin   D219/1/1v                             D79/1/1v (2)                        γov-a        B18/7/6r, B45/9/5r, D79/1/6r, D79/2/1v                γar-daγan    B81/2/1v                            γubčiγur     D244/2r                γar-dur      B18/7/4r, B81/2/2r                  γuči         D111/2r                γarγad       D286                                γučin        B55/4-IV/17v, B55/4-IV/18r, B55/4-IV/18v,                γarγaγči     D79/1/6v                                         B55/4-IV/19r, B55/4-l/5v, B55/6/2v,                γarγaγdaqui   D178/2v                                                             316","B55/7a/2v, B61/1/3v, B61/2/2r, B65/1/2v,   ibalan   D221/1/4r                             B65/17/1v, B65/17/2v (2), D77/3r, D172/6r   ibegči   D271/2r                γuči-yi      D111/2r                             ibegegči     D172/7r, D271/1v                γulir        B18/7/3r, B39/11/7r, B55/2/7r, B161/1/5r,   ibegegčid   B39/11/10v, B55/2/11r, B161/1/7v                             D166/3r, E8/2r                      ibegejü      B18/7/6r, D141/4r                γuljayiγsan-i   B161/1/10v                       ibegekü      B65/1/6r, D172/7r, D225/3r                γulzayiγsan-i   B39/11/14v                       ibegeküi     B61/2/6r                γungqulzaγsan   B45/1r                           ibegel       D10/8r, D217/2r                γur=ban      B61/1/3v                            ibegeltü     B39/11/15r, B55/2/15r, B161/1/11r                γurba        D111/3r                             ibegemü      B39/11/15r, B55/2/14v                γurbaγula    B45/9/3r, D79/1/3r                  ibegemüü     B161/1/11r                γurbaγulan   B50/3/3v, B55/4-IV/25r, B55/4-IV/25v (2),   ibegen   B18/7/5v, B39/11/16r, B39/11/6r, B45/9/3v,                             B55/4-IV/26r                                     B50/3/4r, B55/2/15v, B55/4-IV/20r (2),                γurban       B18/7/3v, B18/7/5v, B18/7/6v, B18/7/7r,          B61/2/5v, B65/1/6r, B161/1/11v, B161/1/4v,                             B18/9/1v, B18/9/2v, B39/11/17v,                  D27/5v, D79/1/4r, D100/2r, D140/3r,                             B39/11/19r, B45/1r, B45/1v (2), B45/9/2r         D172/4v, D172/7r, D221/1/2r, D291/1/1r                             (2), B45/9/2v, B45/9/3v, B50/3/2r (2),   ibegnen   B61/2/4r                             B50/3/2v, B50/3/3v, B50/3/4v, B55/2/18r,   ibigen   B55/2/6r                             B55/2/19v, B55/4-II/11r (2), B55/4-III/16r,   ibsu   B18/7/6r (2)                             B55/4-III/16v (2), B55/4-IV/18r, B55/4-  ičeküi   B61/2/4v                             IV/24r (2), B55/4-IV/24v, B55/4-l/2r, B55/4-  ičigüri-yi   B45/9/5v                             l/3r, B55/4-l/4v, B55/4-l/9r, B55/6/2v,   ičikü   D172/5r                             B55/7a/1v, B55/7a/2v (3), B61/1/1v,   ičiküi     B65/1/5r                             B61/1/3v, B61/2/1v, B61/2/6r, B62/1/33v (2),   idam   B18/7/1v, B18/7/2v, B18/7/3r (2), B18/7/3v                             B62/1/35r, B65/1/1v, B65/1/6r, B65/17/1v,        (4), B18/7/5r, B18/7/5v, B39/11/19r,                             B81/2/2r, B161/1/13r, B161/1/13v, D10/5v         B45/9/7v, B50/3/10r, B55/2/19v, B55/4-                             (2), D10/6r (2), D77/1v (2), D77/3r, D77/3v,     II/11r, B55/4-II/11v, B55/4-III/15r, B55/4-                             D77/5r, D79/1/1v, D79/1/2r (2), D79/1/2v,        l/3v, B55/4-l/5r, B161/1/13v, D77/1v (2),                             D79/1/4r, D140/3r, D141/1v (3), D141/2r,         D77/3r, D79/1/9v, D178/2/1r, D271/6v,                             D141/2v, D141/3r, D141/4v, D159-5/3r,            E8/9r                             D159-5/4v, D166/12v, D166/8v, D172/1v,   idam-tur   D77/2v                             D172/5v, D172/7r, D178/2/1v, D178/2/2v,   idam-un   B18/7/2r                             D219/1/1v, D219/1/2r, D219/2/3r, D225/2r,   ide   D178/2/1v                             D225/3r (2), D225/4v, D244/1v (2),   ide=jü      D79/1/2r                             D271/3v, D271/4r, D271/6r, D291/1/2v,   idegči   D77/4v                             D291/2/2v, D322/2v (3), D322/4v, E8/5r,   idegčid   B18/7/5r                             E8/7v, E8/8v                        idege       B39/11/17v, B39/11/21r, B45/1v, B50/3/10v,                γurban-a     B55/4-II/11r                                     B55/2/17v, B161/1/12v, D141/2r, D141/3v,                γurbanta     B65/1/1v                                         D166/3r, D291/1/1r, E8/2r, E8/5v                γurban-ta    B18/7/6v (2), B39/11/3r, B39/11/3v,   ideged     B18/7/1v, D178/2/1v                             B39/11/4v (2), B55/2/3r, B55/2/4v (2),   ideged-i   B18/7/3r                             B55/4-III/14r, B55/6/1v, B55/7a/5v,   ideged-iyer   B18/7/3r                             B61/2/1v, D25/1v, D100/1v, D166/3v,   idege-eyer   D141/3v, D291/1/1r                             D178/1v, D178/2r, D178/2v, D221/1/1v,   idegen   B18/7/1v, B18/7/5v, B18/7/6r, B18/9/2r,                             D271/6v, D291/1/1r                               B161/1/1v, D77/5r, D166/10v, D178/1/3r,                γurban-tai   B50/3/1v                                         D225/3v, D291/2/1v, E8/6v                γurban-tan   D10/1v                              idegen-i     D79/1/10v                γurba-tan    B55/4-l/3r                          idegen-iyer   D140/1v                γutaγaγči    B61/1/3v                            idegen-tür   E8/9v                γutaγaγsan   B39/11/10r, B161/1/7v               idegen-ü     B39/11/2r, B39/11/7r, B45/9/8r, B55/2/1v,                γutuγaγči    B55/7a/2v                                        B55/2/7r, B161/1/5r, D79/1/2r, D166/4v,                γutuγaγsan   B18/7/3r                                         D166/9v, D178/1/2v                γutul        D159-5/2v, D159-5/5r, D172/4v       idege-ü      E8/3r                γutul-i      B65/1/4r                            idegsen      B45/9/7r, B50/3/9v, B55/1/3v, D79/1/9r (2)                γutul-iyan   D178/1v                             idegülügči   D166/4v                γutul-yi     B61/2/4r                            ideküi-dü    D172/4v                γutumsiγ     D140/2v                             ideküi-dür   B61/2/4r                γutumsiγ-a   D141/4v                             ideküi-tür   B65/1/4v                γutumsiγtu   B62/1/33v, B62/1/36v                ider         D172/5r                γutumsiγtu   B62/1/35r                           ider-ün      D322/1v                γutumšiγ-a   D291/1/2r                           idesi        B18/7/5v                γuv-a        B50/3/6v                            idüge        B45/1v                γuyan-i      B45/9/5r                            ijaγur       B55/4-l/6r, B55/4-l/6v, D166/10v,                γuy-a-u      B50/3/6v                                         D219/1/1v, D219/1/6v, D219/2/1v, D225/2v,                γuy-a-yin    D79/1/6r                                         D225/3v, E8/6r                γuyilangčin-a   B39/11/9r, B55/2/9v, B161/1/7r   ijaγurača    B55/4-l/2r                γuyinam      D25/4v                              ijaγurtan    B55/4-II/11r                γuyinam-a    D25/5v                              ijaγur-tan-tur   D77/3v                γuyirančin   D178/2/2v                           ijaγurTan-u   B18/7/6r, B55/4-II/11v                γuyiringči   B18/9/2v                            ijaγur-tu    B18/7/3v (2), B45/9/7v, D79/1/10r                γuyubasu     D166/2r, E8/1v                      ijaγur-un    B55/4-l/5r, D166/5r, D166/9r, E8/3r                γuyuju       B55/2/15r                           iji          B61/2/1v (3), B61/2/2r (4), B61/2/2v (5),                γuyun        B39/11/16v, B55/2/16r, B62/1/35r,                B61/2/3r (6), B61/2/3v (3), B61/2/4r (3),                             B161/1/11r, B161/1/12r, D166/2r, E8/1v           B61/2/4v (6), B61/2/5r (2), B61/2/5v (2),                γuyuqu       B39/11/15r                                       B65/1/1v (2), B65/1/2r (2), B65/1/2v (3),                γuyuqui-yi   E8/1v                                                             317","B65/1/3r (3), B65/1/3v (4), B65/1/4r (4),        D79/1/5r, D79/1/5v (2), D79/1/6r, D79/1/6v                             B65/1/4v (4), B65/1/5r (2)                       (4), D79/2/3v, D100/1v, D100/5r, D141/1v,                iji-yin      B61/2/1r                                         D141/2r, D141/3r (3), D159-5/1v, D159-5/3r,                ila          B18/7/7r                                         D159-5/5r, D178/1v, D221/1/1v, D221/1/5r,                ila[ng]γuy-a   D271/8r                                        D225/1v, D225/3r, D225/4v, D244/1v,                ila=γuγsan   E8/1v                                            D271/6r, D322/4r, D322/4v, E8/5v, E8/7v                ilaγdaqu-yin   D271/5r                                        (2), E8/8v (2), E8/9r (5), E8/9v                ilaγubai     B18/7/6r                            ir[a]γu      D166/4v                ilaγuγ=san   D166/2r                             ir[e]jü      B61/2/3r, B61/2/4r (3)                ilaγuγsad    B55/1/2v                            ir[e]kül-e   D219/1/7r                ilaγuγsad-un   B18/7/3v, B55/4-III/15r, D79/2/4v, D322/2v   ir[en   D77/4v                ilaγuγsan    B18/7/7r, B55/4-III/14v, B65/1/1v, D166/2r,   iraγu   E8/3r                             E8/1v (2)                           irajayiγad   B81/2/1v                ilaγuγsan-u   D159-5/6r                          irbe         D166/8r                ilaγumu      B39/11/14v                          ire=tügei    B18/7/6r                ilaju        B55/1/1v (2), B55/1/2r, B55/1/2v (2),   ireg=sen   B61/1/1v                             B55/1/3r, B55/1/3v, B55/1/4r, B55/4-l/2r,   irege   B18/7/3v                             D322/1v, D322/3r                    iregsen      B18/7/3r, B18/7/6v, B61/1/6v                ilangγui-tu   D225/3v                            iregül       D225/5r                ilangγuy-a   B18/7/5r, B55/4-l/8v, B55/4-l/9r, D159-5/1v,   iregülügčin   D111/2r                             D159-5/3r, D159-5/4v, D322/3r       iregülüged   D322/2v                ilbejü       B61/2/2r, B61/2/2v, B65/1/2r, B65/1/2v   iregülün   D271/6r                ilbi         D219/2/3v                           irejü        B61/2/2v, B61/2/3r, B61/2/4r (2), D25/2v,                ilbiju       D172/2v                                          D99/8v, D166/12v, D172/6r                ildam-bar    B55/6/7r                            ireküi       D217/6v                ildam-i      B161/1/7r                           ireküi-dür   D271/4r                ilde         B55/2/15r, D291/1/1r                ireküi-tür   B55/4-IV/20v                ilde-yi      D217/2r, D217/4r                    ireküi-yi    D178/1/4r (2)                ildum-i      B55/2/10r                           irekü-tü     B55/4-l/7v                ildum-yi     B39/11/9v                           irekü-tür    D291/1/2v                ildü         D100/2r                             iren         B18/7/2v, B18/7/7r, D77/1v (3), D77/4v (3),                ildü-ben     B65/17/4r                                        D77/5r, D141/3v (2), D166/13r, D166/4v,                ildü-i       B55/4-IV/19v, B55/6/2r                           D291/1/1r (2), E8/9r                ildü-yi      D10/7v, D100/4v, D221/1/4v          iretü        B55/6/2r, D100/2r, D217/2r                ile          B18/7/3v, B39/11/13r, B55/2/12v, B65/4/2r,   iretügei   B18/7/6r, D25/3r, D25/3v, D25/4r, D79/2/3r,                             B161/1/9v                                        D99/9v                ilede        D140/1v                             ire-tügei    B18/7/6r                iledte       B39/11/15v, D141/3v                 iretügei-i   B39/11/17v                ilegegde=küi   B61/2/2v                          irge         D166/11v, E8/7v                ilegejü      B45/9/3r, B50/3/4r, D79/1/3v        irgen-dur    D79/1/9v                ilegelü      B45/9/4r, B50/3/5r                  irgen-dür    B45/9/7v                ilegelüü     D79/1/4v                            irgen-i      D219/1/7v                ileren       B39/11/4r (2), B55/2/4r (2), B161/1/3r   irgen-tür   B50/3/10r                ilerin       B161/1/3r                           iridi        B55/7a/6r                ilete        B55/7a/7r, B65/4/2r                 iriged       B55/4-III/14v, D286                ilγaba=su    B45/9/8v                            irigseger    B55/2/19v, B161/1/13v                ilγabasu     D79/1/11r                           irigsegseger   B39/11/19r                ilγaju       B50/3/11v, D79/1/11r                irigsen      B18/7/2r, B39/11/20r, B45/9/7r, B50/3/9v,                ilγal        B50/3/12r, B81/2/2v (2), D79/1/11v               B55/1/1v (2), B55/1/2r, B55/1/2v, B55/1/3r                ilγamuu      B55/2/14r, B161/1/10v                            (2), B55/1/3v, B55/1/4r, B55/2/20v,                imaγan-u     B45/9/8v, D79/1/11r                              B55/2/4v, B55/4-III/17r, B55/7a/1v,                imaγta       B55/1/4r, B55/4-l/2r, D225/3v                    B55/7a/4r (2), B161/1/14r, B161/1/3v,                inaγ-a       B18/9/2r                                         D141/1v                inaγsi       B55/4-II/12v, B55/4-l/7v, D140/3r, D141/1v   irigsen-dür   D79/2/1v                             (2), D141/2r, D225/2v, D225/5r, D271/4r   irigsen-ü   B18/7/2r                inaγsida     B62/1/36r                           irigtün      D219/1/2v, D219/1/3r, D271/7v, D291/2/1r                inaγši       D291/1/2v                                        (3)                inaru        B55/7a/4v, B61/1/6v                 irigül       D291/2/2v                inel         B18/7/4v                            irigülsügei   B18/7/2v                ingge        E8/7r                               irijü        B65/1/2v, B65/1/3r (2), B65/1/4r (2),                inggen-ü     D166/11v                                         B65/1/4v (2), D172/2v, D172/3r                inü          B39/11/11v, B39/11/16v, B45/9/2r,   irikü        B55/4-l/8r                             B45/9/2v (8), B45/9/3r (4), B45/9/3v (5),   iriküi-tü   D140/3r                             B45/9/4r (2), B45/9/4v (5), B45/9/5v (2),   iriküi-tür   B55/4-II/12v                             B50/3/2v (2), B50/3/3r (4), B50/3/3v (3),   iriküi-yi   D178/1/3r, D178/1/3v (2)                             B50/3/4r (3), B50/3/4v (6), B50/3/5v,   irikü-yin   B45/2r                             B50/3/6v, B50/3/7r (2), B55/2/16v, B55/4-  irin   B55/4-l/3v (2), B55/4-l/4r (4), B55/4-l/4v,                             IV/17v, B55/4-IV/18r (2), B55/4-IV/18v,          D140/1v (2)                             B55/4-IV/19r (2), B55/4-IV/19v, B55/4-  irinel-e   D286                             IV/25v (3), B55/4-IV/26r, B55/4-l/9v,   iritü    B55/4-IV/19v, B81/2/1v, D221/1/1v                             B61/2/1v, B61/2/2v, B81/2/1v, B81/2/2v (2),   iritügei   B55/2/17v, B161/1/12v                             D25/1v, D25/7v (5), D25/8r (3), D77/1v (3),   irtü   D10/7v                             D77/2r (5), D77/2v, D77/3r (11), D77/3v (4),   ir-tü   D166/9v                             D77/4r (5), D77/4v (6), D77/5r (5),   iruγuv-a   B55/4-l/9r                             D79/1/1v, D79/1/2v (2), D79/1/3r (6),   irügegči   B65/4/3r                             D79/1/3v (7), D79/1/4r (4), D79/1/4v (4),   irügegsen   D77/3r                                                             318","irügel       D77/3r                              jalaramuu    B39/11/6r, B161/1/4v                irügel[e]gsen   D79/2/1v (2)                     jalaran      B39/11/19r, B55/2/19v, B161/1/13v, D25/2v                irügel-dür   B65/4/3r                            jalarču      B81/2/2r                irügel-yier   B61/2/5r, D172/6v                  jalbar[i]ju   B61/2/3v                irüger       D225/2r, D225/3r, D225/4v           jalbar[i]mui   B61/2/1v                irüs-e-yi    E8/1v                               jalbaraba=su   D79/1/4v                irv-a        E8/1v                               jalbarabasu   B45/9/4r, B55/4-l/3v                irv-a-yi     D322/4r                             jalbaraγad   D141/4r                isgʼamba     B18/7/4r                            jalbaraγsad-yi   B39/11/16v                isil-ün      B55/4-l/9v                          jalbaraγsan-u   B61/2/5v                iswariwani   B18/7/6r                            jalbaraju    B45/2r, D141/4r, D291/1/1v                it[e]gen     B65/17/1v, B65/17/3r                jalbaral-un   B65/1/1v                itegejü      B55/4-l/5v                          jalbaramui   B55/7a/1v, B55/7a/2r (2), B55/7a/2v (2),                itegel       B18/7/2r, B55/7a/2v, B61/1/3v, D166/13r,         B55/7a/3r (2), B55/7a/3v, B55/7a/4r (2),                             D178/2/1r, D322/1v, E8/8v                        B55/7a/4v, B55/7a/5r, B65/1/1v                itegeltü     B55/4-III/15r (2), B55/4-l/4r (2)   jalbarču     B65/1/3v                itegel-ün    B55/1/3v, D77/1v, D271/4v           jalbari      B45/9/4r, B50/3/4v, D79/1/4v                itegemüi     B39/11/1v, B39/11/2v, B55/2/1v, B55/2/2r,   jalbaribasu   B50/3/5r, D147/2r                             B81/2/2v (2), B161/1/1v (2)         jalbariγsad-i   B161/1/12r                itegen       B39/11/15r, B55/4-IV/18r, B55/4-IV/18v (2),   jalbariγsan   D172/7r                             B61/2/1v, B65/17/2r, B65/17/2v, B161/1/11r   jalbariγsan-i   B55/2/16r                iyar         B45/9/6v, B55/1/3v, D77/4r          jalbariγsan-iyar   B62/1/34v, B62/1/35r                j[e]bseg     D219/1/7r                           jalbariγsan-u   B62/1/35r, B62/1/37v, D217/5v, D217/6v,                j[e]dker-yi   D141/4v                                         D221/1/7r                jabalal-yi   D10/4v                              jalbariju    D140/2r, D172/1v, D172/4r                jabilalčan   B55/4-IV/23v                        jalbaril     B39/11/15r                jabilal-iyar   D322/2r                           jalbarilun   D172/7v                jabilal-yiar   B45/1r                            jalbarimui   B55/7a/3v, D244/2r, D244/2v (2)                jabqaraγsan   B18/9/2r                           jalbarin     B55/2/15r, B55/4-IV/18r, B55/4-IV/18v (2),                jabsar       B39/11/5v, B55/1/3v, B55/2/5r, B55/4-l/6v,       B55/4-IV/19r, B65/17/1v, B65/17/2r,                             D166/5r, E8/3r                                   B65/17/2v, B65/17/3r, B161/1/11r, D244/1v                jabsar-a     B161/1/3v                                        (3), D244/2r (4), D244/2v                jabsar-ača   D178/1/4r                           jalbariqu    D244/1v                jabsar-daki   D166/4r                            jalbariy-a   D147/2r, D147/2v                jabsarun     B50/3/7v                            jalbi=raγsan-iyar  E8/1v                jabsar-un    B45/9/5v, D25/2v, D99/8v            jalbir=rimui   D77/3r                jabsil       B55/6/6v                            jalbiraγsan-iyar   D166/2r                jad          D166/1v, D244/1v                    jalbiramui   B61/1/2r                jaγan        B55/4-IV/18r (2), B55/4-IV/18v, B55/4-  jalbiri=mui   B61/1/2v                             IV/19r, B65/17/2r, B65/17/2v (2), D100/2r   jalbirimui   B61/1/3r, B61/1/3v (2), B61/1/4r, B61/1/4v,                jaγan-i      D10/3r, D217/2r, D221/1/2r                       B61/1/5r, B61/1/5v, B61/1/6r (2), B61/1/6v,                jaγan-ni     B55/4-IV/19v, B55/4-IV/22r                       B61/1/7r, B61/1/7v                jaγan-u      D271/2r                             jalγaγad     B45/1r                jaγan-yuγan   D10/7v                             jalγamu      B39/11/14v, B55/2/14v                jaγar        D25/2v, D99/8v                      jalγamuu     B161/1/10v                jaγuči-tur   B62/1/37v                           jali        B18/7/6r, B18/9/2v, B39/11/17r, B39/11/17v,                jaγun        B18/7/3r, B18/7/6v, B18/9/2v (3), B39/11/4r,     B55/2/16v, B55/2/17v, B161/1/12r,                             B45/9/2r (2), B45/9/2v, B50/3/2r (2),            B161/1/12v, D225/3v, E8/10r, E8/8v                             B50/3/2v, B50/3/3r, B55/1/2v, B55/2/4r,   jali-bar   B45/1v                             B55/4-III/16r, B55/6/2v (2), B65/17/3r,   jaliduγsan   B55/4-IV/19v                             B161/1/3r, D77/2v, D77/4r, D77/5r,   jali-dur    B45/9/8r (2), D79/1/10r (2)                             D79/1/2r (2), D79/1/2v, D79/1/3r, D166/10v,   jalii   B55/4-l/9r                             D166/4v, D166/9v, D271/3v, D271/7v,   jali-yi    B18/7/6r                             D322/4v (2), E8/3r, E8/5v, E8/6v    jalramu      B55/2/6r                jaγur-a      B45/1r                              jam          B39/11/5v, B55/2/5v, B161/1/4r                jaγuraban    D166/1v                             jam-ača      B65/4/3v                jaγura-ban   E8/1v                               jambala      B55/4-II/11v, B55/4-IV/24r                jaγuradu     B18/7/5r                            jambal-a     D10/5v                jai          D219/2/2v                           jambalan     B55/4-III/15v                jakiγsan     B45/2r, B55/4-l/2r                  jambuutib-un   B55/6/7v                jakiγul      B55/4-l/7v                          jam-dur      D271/4v                jal[a]rču    D99/8v                              jam-i        B55/4-IV/23r                jal=birimui   B61/1/4v                           jamsarin-yin   B55/6/5v                jalaγad      B45/9/4r, B50/3/5r, B55/6/2v (2), D79/1/5r   jam-ud-un   B50/3/8v                jalaγsan     B55/4-l/9v                          jam-un       B18/9/1v, B55/4-l/5v, D79/1/8r, D219/1/6r                jalai-yin    D166/12v, D166/9r                   janan        B50/3/9r, B55/4-l/2r                jalaju       B39/11/14v, B55/2/14v, B161/1/10v   jang         D178/1v, D225/2v, E8/1r                jalamui      B39/11/6r, B55/2/6r, B55/4-l/3v, B55/4-l/4r   jangdan   B161/1/5v, D271/7r                             (4), B55/4-l/4v, B161/1/4v, D166/4r,   jangdaran   D286                             D166/4v, D271/7r, E8/2v             janggiduγsan   D217/2r, D217/4r                jalan-a      B55/4-l/3v                          jangγaγ      B50/3/9r                jalaqai      D25/8v                              jar[l]iγ-iyar   D217/4v                jalaqui      B39/11/19r, B55/2/19v, B161/1/13v,   jardusun    D100/2v                             D166/13r, E8/9r                     jarγun-dur   B55/6/7r                jalaraγad    B161/1/13v                          jaričun-u    B55/2/13v                jalaraju     D25/3v                              jariliγ-yi   D219/2/1v                                                             319","jarim        B39/11/10v, B55/2/11r, B161/1/8r    jegeren-ü    D27/5r                jarim-i      D322/2r                             jegere-yi    D25/5r                jarim-ud     B39/11/20r, B55/2/20v, B161/1/14v,   jegübesü    D322/3v                             D79/1/5v                            jegüde       B39/11/17r, B161/1/12r                jarlbarmui   D271/9r                             jegüden      B18/9/2v, B55/2/16v                jarliγ       B45/9/3r, B45/9/4r (3), B50/3/4r, B50/3/4v   jegüden-dür   B45/2r                             (2), B50/3/5r, D77/2v (2), D79/1/3v (2),   jegüden-u   D178/2/1r                             D79/1/4v (3), D79/2/4v, D111/2r, D166/2r   jegüdün   D178/1/2v                             (4), D166/6v, D219/1/4v, D291/2/2r,   jegügsen   D322/3v (2), D322/4r (2)                             D322/3v (3), D322/4r (3), D322/4v, E8/1v   jegüjü   D322/3v                             (2), E8/2r, E8/3v                   jegün        B18/9/1v, B45/1r, B45/9/6v, B50/3/9r,                jarliγ-ača   D25/7r                                           B55/4-IV/21v, B55/4-l/2r, B55/4-l/4r,                jarliγ-i     B45/9/3r, B50/3/4r, B55/7a/3v                    B55/4-l/6r, B55/6/1v, D10/11r, D77/4v,                jarliγ-iyar   B62/1/37r, D10/8v, D77/2v, D100/2v,             D79/1/8v, D79/2/3v, D100/6v, D141/1v,                             D100/5v, D178/2/2v, D221/1/5v                    D178/2r, D221/1/6v                jarlIγ-tu    B55/7a/2r, B55/7a/3r, B61/1/3r, B61/1/4v   jegün-degen   D159-5/5r                jarliγ-tur   B39/11/16v, B55/2/16r, B161/1/12r   jegün-e      D219/1/2r                jarliγ-un    B18/7/3v, B55/4-II/11r, B61/1/6r, D79/2/4v   jegün-iyer   D166/4r, D322/2r, E8/2v                jarliγ-yiar   B55/4-IV/20v                       jegün-tegen   B81/2/1v                jaručan-u    B39/11/13v                          jegün-yier   D159-5/2r, D159-5/3v                jaruča-u     B161/1/10r                          jeleme       E8/2r                jarudasun    B65/17/3v, D217/4v, D221/1/5v       jelme        D166/3r                jarudus-un   B55/4-IV/20v, D100/5v               jelm-e       D244/1v (2)                jasagül      B55/4-III/16v                       jemseg       B39/11/7r, B161/1/5v                jasaγ        B18/9/2r, B55/7a/7r, B65/4/3v, D166/1v,   jemseg-ün   E8/5v                             E8/1v                               jerge        B55/7a/3r, D225/4r                jasaγ=san    E8/4r                               jerge-ber    B18/7/2v                jasaγsan     B39/11/8v, B55/2/8v, B161/1/6r, D10/4v,   jerge-dür   B61/2/5r                             D166/7r                             jerge-tür    B65/1/5r                jasaju       B61/2/3v, B65/1/3v, D172/4r         jerge-yin    B61/1/4v                jasaqu       B39/11/16r, B55/2/15v, B161/1/11v   jib=zun      B61/1/6r                jay[a]γ-a    B161/1/10r                          jibaqulang   B39/11/12v                jayaγ[a]či   B55/4-l/8v                          jibjundamba   B39/11/1v, B161/1/1v                jayaγ-a      B39/11/10r, B39/11/13v, B55/2/10v,   jibjundamba-yin   B55/7a/1v, B55/7a/2r                             B55/2/13v, B161/1/7v                jibjungdamba   B55/2/1v                jayaγači     B45/9/3v, B45/9/5v, B50/3/4v, D79/1/4v,   jibjungdamba-yin  B55/7a/1v                             D79/1/5r                            jibqalang-un   D166/10v                jayaγači-yin   B50/3/7r                          jibqulang    B39/11/11v, B39/11/18r, B39/11/5v,                jayaγaγsan   B55/4-IV/23v, D244/1v, D244/2r                   B39/11/8v, B55/1/3r, B55/2/11v, B55/2/12v,                jayaγamui    D244/2r                                          B55/2/18r, B55/2/5v, B55/2/9r, B55/6/5r,                jayaγan      D225/4r, D244/2r                                 B161/1/13r, B161/1/4r, B161/1/6v,                jayaγan-dur   B55/1/4r                                        B161/1/8v, B161/1/9v, D225/3v                jayaγan-i    D291/2/2r                           jibqulang-tai-a   D79/2/4r                jayaγan-u    D178/2/1v                           jibqulang-tu   D159-5/1v, D219/1/2r                jayaγaqui    D25/4r, D27/3r                      jibqulang-un   E8/6r                jayaγči      D79/1/4v                            jibzun=Dam=ba-yin  B61/1/3r, B61/1/7v                jayaγduγsan   D221/1/2r                          jibzun=Damba-Dača  B61/1/8r                jayiduγsan   D10/7v, D100/2r                     jibzun=damba-yin  B55/7a/3r, B61/1/2r, B61/1/2v, B61/1/3r,                jayiγaγulugči   B65/4/3v                                      B61/1/3v, B61/1/4r, B61/1/4v (2), B61/1/5r,                jayilaγsan   D25/2r, D99/8v                                   B61/1/5v, B61/1/6r, B61/1/6v, B61/1/7r                jayilaγul    D140/2v (3), D225/5r, D291/1/2r (2)   jibzundamba   B55/7a/1r                jayilaγulju   D225/3r                            jibzundamba-yin  B55/7a/2v (2), B55/7a/3r, B55/7a/3v (2),                jayilaγulumu   B39/11/12r, B161/1/9r                          B55/7a/4r (2), B55/7a/4v, B55/7a/5r (2)                jayilaγulumuu   B55/2/12r                        jiči         B39/11/16r, B39/11/19r, B55/2/16r,                jayilaγulun   D141/4v, D244/2r, D271/5r                       B55/2/19v, B161/1/11v, B161/1/13v,                jayilaju     D25/3v                                           B161/1/6r, D166/13r, D178/2v, D225/3r,                jayilan      D178/2/1v                                        E8/9r, E8/9v                jayilaqui-yi   D178/1/2v (2)                     jid          E8/1v                jayisang-ud   D225/1v                            jid=kügsen   B55/6/4r                je           B55/4-l/3v                          jida         B39/11/7r, B55/2/7r, B81/2/1v, B161/1/5v,                jebseg       B55/2/7v                                         D159-5/5r                jed[ker?]    D178/1/4r                           jiderm-e     B18/7/6v                jeD=ker-i    B61/1/3v                            jigeküi-yin   B55/4-l/2v                jedker       B18/7/5r, B81/2/2v, D10/11r, D79/2/3r,   jigsigdekü   D225/3r                             D79/2/3v, D178/2/2v, D217/5v, D225/3v,   jigür   B18/7/5v, B62/1/34r                             D225/4v, D225/5r, D291/2/2r, D322/3v,   jiγasun   B18/7/6r, B62/1/34r                             D322/4v                             jiγučilan    B55/4-II/12v                jedker-i     B55/4-IV/21v, B55/7a/2v, B81/2/2v,   jiγul       B65/17/4r                             D140/2v, D291/1/2r                  jiγulačilan   D141/2r                jedker-iyer   D178/1/2v                          jiküsügülen   B45/9/2v                jedker-yi    B18/9/2v, B55/4-III/17r, D221/1/7r,   jil        B55/4-III/16r, D166/7v (2), D166/8r (2),                             D271/8v                                          D166/8v, D225/3r, E8/4v (3), E8/5r (2)                jedker-yin   B18/9/2v                            jilen-yin    B18/9/2v                jege         D79/1/10r                           jiltei       B55/4-l/8v                jegerde      B55/6/5v                            jil-tü       D244/1v                jegeren-eče   D111/2v                            jiluγu-a-iyan   D219/1/2v                                                             320","jiluγuduγsan   B62/1/33r                         jisu         E8/4v                jil-yi       B55/4-l/7r                          jisu=laba    E8/4v                jimes        B45/2r, B161/1/5r, E8/6v (2)        jisü         D166/7v (2), D166/8r (2), D166/8v, E8/4v                jimes-eyer   D271/8v                                          (2), E8/5r (2)                jimeskeleng   D271/6v                            jisülebe    D166/7v (2), D166/8r (2), D166/8v, E8/5r (2)                jimesleg     D291/1/1r                           jisüleküi-tür   E8/4v (2)                jimes-ün     E8/2r                               jiwa         B55/6/2v, D271/7v                jimis        B18/9/2r, B39/11/7r, D166/11r       jobakis      D291/1/2v                jimis-tü     D291/2/1r                           jobalang     B18/9/1v, B18/9/2v, D79/2/3v, D147/2v,                jimis-ün     D166/11r, D166/3r                                D166/8r (2), D166/8v, D225/1v, D225/2r,                jims         B55/2/7r                                         D225/4r, D244/2v                jimsegeling   D141/1v                            jobalang-i   B50/3/7r                jimseseleng   D141/3v                            jobalang-tu   D225/5v                jinglegür-iyer   B45/9/4v                        jobalang-ud   E8/4v, E8/5r, E8/8r (2)                jingnür-iyer   D79/1/5v                          jobalang-ud-ača   D244/2r (2)                jiraγ-a=lang-ud-i  E8/4r                         jobalang-ud-un   E8/5r                jiraγudun    B55/4-IV/19v                        jobalang-un-ača   B62/1/34v                jiran        B18/9/2v, B45/9/2r (2), B50/3/2r (2),   jobalang-ügei   E8/5r                             B50/3/2v, B55/4-III/16r, B55/6/2v, D79/1/2r   jobalang-yi   B62/1/35r                             (2), D79/1/2v, D79/2/4v, D322/4v    jobkis       B18/9/2v, D140/3r                jirγ-a=lang   E8/9v                              jobkis-ača   D178/1/4r                jirγaγu      B161/1/13v                          joblang      D244/2v                jirγaγultuγai   D79/2/2v                         joblang-ud-ača   D244/2r                jirγaγulumu   B39/11/12v, B161/1/9v              joblang-un   D178/1/2v                jirγaγulumuu   B55/2/12v                         jobuju       B61/2/1v                jirγaju      D225/3v                             jobulang     B39/11/3r (2), B55/2/2v (2), B161/1/2r (2),                jirγal       D79/2/3r (2), D79/2/3v (2), D166/9r,             D286                             D291/2/2r, E8/5r                    jobulang-ača   D286                jirγal-ača   D271/5r                             jobulang-tai   D286                jirγalang    B18/7/7r, B55/4-l/6v, B55/6/2r, D147/3v,   jobulang-un   B39/11/3r, B55/2/2v, B161/1/2r                             D166/14r, D166/8v, D221/1/5r, D225/4v   jobulang-yi   B45/9/5v                jirγalang-dur   D221/1/7v                        jočid        B45/1v, B45/2r, B55/4-l/3r                jirγalang-i   D225/3r                            jočid-iyar   B18/7/2v                jirγalang-iyar   D100/5r, D217/4r                jočid-tur    B55/4-l/9v                jirγalang-tu   D166/2r, E8/2r                    jočid-un     B55/4-III/17r                jirγalangtu-dur   D159-5/1v                      jočilaqu     B39/11/9r, B55/2/9v, B161/1/6v                jirγalang-tur   D217/6r                          jodbang-tai   D159-5/3v                jirγalang-ud-i   B18/7/6r, D166/6v               joγdur       B55/4-IV/25v, D166/11v                jirγalang-ud-un   D166/6r, E8/3v                 joγlaγsan-ača   D159-5/2v, D159-5/4r                jirγalang-un   B55/2/3r, D77/4r, D166/7v, E8/4r, E8/4v   joγsubasu   D271/4v                jirγal-i     B55/6/6v, D271/8v                   joγuγ        B39/11/16r, B39/11/4r, B39/11/7r, B45/1v,                jirγal-iyar   D79/2/3r                                        B55/2/16r, B55/2/4r, B55/2/7r, B161/1/11v,                jirγaqu      B39/11/18v, B55/2/18v, D79/1/11v,                B161/1/3r, B161/1/5r, D291/2/1v                             D79/2/3v, D225/3v                   joγuγl[a]γad   D219/1/5r                jirγatuγai   B55/4-IV/25r, D77/5r, D79/2/1v, D79/2/2r   joγuγlaγad   D225/3r                             (2), D79/2/2v (2), D79/2/3r, D79/2/4r,   joγuγlaju   B45/1v                             D166/8r, E8/4v                      joγuγlan     D219/2/2r, D271/8r                jirγuγan     B18/7/2r, B18/7/4r (2), B45/1v, B45/9/2v,   joki=yaγsan   E8/4v                             B50/3/3r, B55/4-III/15r, B55/4-IV/18v,   jokiju   B45/9/4r, D79/1/5r                             B55/4-IV/23r, B62/1/37v (4), B65/17/2v,   jokildaqui-ača   B18/9/1v                             B81/2/1v, B81/2/2r, D77/4r, D79/1/3r,   jokildaqui-yin   E8/8r                             D140/1v, D271/7r, D291/1/1r, D322/1v   jokildaqu-yin   B45/2r, B55/4-l/5r, D159-5/2v, D159-5/4v,                jirγuγan-dur   D141/1v (2)                                    D159-5/5v, D219/1/3v, D219/2/4v                jirudusun-tur   D10/9r                           jokilduγad   B45/1v                jiruγuγan    D141/3v                             jokildun     B39/11/13r, B55/2/13r, B161/1/9v,                jirum        D291/2/2r                                        D178/1/4v                jirum-i      B55/2/10r, B161/1/7r                jokilduqu    D178/1/4r                jirum-yi     B39/11/9v                           jokilduqu-ban   E8/1v                jirü=ken-ü   D322/3r                             jokilduqui   D166/1v                jirüke       D225/4r                             jokilduquy-a   D217/7r                jirükeben    B55/4-l/7r, B61/2/5r, D172/6r       jokilduqu-yin   B45/1v, D291/2/1v                jirüken      B18/7/2v, D322/2r                   jokimu       B161/1/12r                jirüken-degen   B62/1/34v                        jokis        D79/2/3v                jirüken-dür   B18/7/6v, B55/7a/4r, B61/1/6v      jokisatai    D271/2r                jirüken-eče   D271/2v                            jokistai     B45/1v, D271/3r                jirüken-i    B18/7/2v                            jokistu      D178/1v (2)                jirüken-iyer   B45/9/6v, D79/1/8r                jokis-tu     D178/2v, D225/5v, D322/2r                jirüken-tegen   B55/4-l/2r                       jokiy-a      B45/2r (2), B55/4-l/6v, B55/4-l/8v, B55/6/6v                jirüken-tür   D322/2v                                         (4), B55/7a/6v, B55/7a/7r, D159-5/2v,                jirüken-ü    B18/7/6r, B55/1/1r, B55/1/4r, B55/4-l/4r,        D159-5/4v, D159-5/5v, D219/1/5r (2),                             B55/4-l/6v, D178/1/3r                            D219/2/4v                jirüken-yien   B65/1/5v                          jokIyaba     B55/7a/7r                jirüken-yier   B50/3/8v                          jokiyaγsan   B39/11/1r, B39/11/20r, B39/11/21v,                jirüke-tei   B55/7a/6v                                        B55/2/1r, B55/2/20v, B55/2/21v, B161/1/14r,                jirüketü     D221/1/6v                                        B161/1/15r, D166/7v, D178/1/4v, D178/2/2v,                jirüke-tü    B18/7/2v                                         D225/5v, D322/2r                                                             321","jokiyaγtun   D219/1/4r, D219/1/5r, D219/1/5v, D219/1/6r   jüg-i   B39/11/18r, B50/3/9r, B55/2/18r, B55/6/5v,                jokiyaju     D159-5/1v, D159-5/3r, D159-5/4v                  B161/1/13r, D225/3r                jokiyamu     B39/11/16v                          jüg-tur      D10/9r                jokiyan      B81/2/1v                            jüg-tü       D141/2v, D225/3v                jokiyuu      B50/3/5v                            jügtür       B55/4-II/12v, B61/1/7r                jolγaγsan-ača   D159-5/5v                        jüg-tür      B55/4-III/16v, B55/4-IV/18v, B55/4-l/10r,                jon-du       B45/9/5r                                         B62/1/37v, D100/2v, D100/5v, D147/2v,                joni         D79/1/6r                                         D166/3r (2), D217/2r, D217/4v, D217/6v,                jon-tur      B50/3/6v                                         D221/1/2v, D225/3r, E8/2r (2)                joo-i        B45/9/5r                            jüg-üg       D166/11r                joraγ-a      B18/9/2r                            jügün        D271/6v                joriγ        D291/2/1v                           jüg-ün       B18/7/7r, B55/4-IV/20v, B55/6/3r,                joriγ-iyan   B39/11/21r, B161/1/14v                           B55/7a/4v, B61/2/5v, B65/1/6r, B65/17/3r                joriγsan     B39/11/14r, B55/2/13v, B161/1/10r,               (2), D77/2r, D79/1/6r, D79/1/8r, D79/2/3v,                             D225/3r, D225/5v                                 D100/4r, D166/10r, D166/11r (4), D166/2v,                joriγsan-i   D111/2v                                          D166/9v (2), D172/7r, D217/2v, D217/3v,                joriγ-tan-i   D217/3r                                         D219/1/2r, D219/1/2v, D219/1/3v,                joriγtu      D221/1/3v, D221/1/4r                             D219/1/4v, D219/1/5v, D221/1/3r,                joriγ-tu     D100/3v (2), D217/3r, D217/3v                    D221/1/4v, D225/3r, D225/5r, D271/6r,                joriγulju    B39/11/21r, B55/2/21r, B161/1/14v                D291/2/1r, E8/2r, E8/5v, E8/6v (2), E8/7r (2)                joriγ-yian   B55/2/21v                           jüg-yi       D111/2r                jorimaγ      B39/11/10v, B55/2/11r, B161/1/8r    jüibesü      B50/3/4v                jorimaγlaqu-i   B55/2/14r, B161/1/10v            jüi-dü       D79/2/3v                jorimaγlaqu-yi   B39/11/14v                      jüil         B18/7/5r, B39/11/2v, B45/1v, B45/9/1v,                jorin        B62/1/37v                                        B45/9/2v, B50/3/1v, B55/2/2r, B55/4-l/5r (2),                joruγ-a      E8/7r (2)                                        B161/1/1v, D10/1v, D25/8r, D77/2r, D77/3r,                jö[n]g       B62/1/37v                                        D77/3v (2), D77/4r, D99/8r, D111/1v,                jöb          B55/6/7r, D25/4v, D25/5r (4), D25/8v,            D141/3r, D166/11r, D166/3r (6), D166/4r,                             D111/2v, D166/6v, D225/4v, D225/5v,              D166/5r, D166/5v, D178/1/2r, D219/1/4r,                             E8/3v                                            D219/1/5r, D219/1/6v, D225/4v, E8/1v,                jögelen      B45/9/1v, B50/3/1v, D166/9v, E8/3r, E8/5v,       E8/2r (6), E8/2v, E8/3r, E8/3v, E8/6v                             E8/6v                               jüil-ber     D271/7r                jögelün      B18/7/6r                            jüil-i       B55/4-l/9r, D291/2/1v                jögülen      D166/4v                             jüil-iyer    D77/4v, D79/1/7v                jögülün      D166/10v                            jüil-tü      B62/1/37v, D166/10v                jör[i]güü    B161/1/7r                           jüil-ün      B50/3/3r, B55/4-l/9v, B62/1/38r, D25/2r,                jörigü       B55/2/10r, B55/2/14v                             D79/1/3r, D159-5/2v, D178/1/2r, D271/3v,                jörigüü      B39/11/15r, B39/11/9v, B161/1/11r                E8/6v                jub          B65/4/2v                            jüil-yi      B55/4-l/8r                jub-iyar     B65/4/2v                            jüil-yin     D141/3v                jučaγ-a-tu   D166/11v                            jülge        B39/11/5v, B45/9/5r, B55/2/5v                jud          B45/2r, B55/4-II/13v, D79/2/3v, D166/1v,   jülge-yi   D79/1/6r                             E8/1v                               jülige       B161/1/4r                jud-i        D291/2/2v                           jüng-ün      B45/9/2r, D10/5v                jud-un       B39/11/12r, B55/2/12r, B161/1/9r    k’abiri      B45/9/2v                jud-yi       D271/9r                             k’arša       D178/1v                jujaγan      D166/10v, E8/7v                     k’arš-a      D178/1v, D178/2r, D178/2v                jujang       D25/8v                              k’asu        B45/9/2v                jula         B18/7/1v, B39/11/17r, B55/2/16v, B55/4-  karš-a   D178/2r                             IV/21r, B55/4-IV/23r, B55/4-l/7v, B55/7a/2r,   keb   B55/7a/4v, B61/1/7r, B161/1/5v, D77/2v                             B61/1/3r, B161/1/12r, D10/4r, D10/9v,   kebeleng-tegen   B61/2/1v                             D25/1v, D25/2v, D25/3v, D25/4r, D27/2r,   kebele-tegen   B65/1/1v                             D27/3r, D99/8v, D100/3r, D100/6r, D111/1r,   kebeli-ḍegen   D172/1v                             D166/3r, D217/5r, D221/1/6r, D244/1v,   keb-iyer   D140/1v                             D271/7r, D291/2/1v, E8/2r           kebtegsen    B45/9/7r, B50/3/9v, B61/2/1v, D79/1/9r,                jula-bar     B18/7/3r, D271/3r                                D172/1v, D172/3r, D172/3v                jula-i       B65/4/2r                            kebtegsen-i   D79/1/5v                jula-iyan    D166/3r, E8/2v                      kebtegsen-ü   B45/9/4v, B45/9/5r (2), B50/3/6r, B50/3/6v,                julai-yi     B61/2/2r, B65/1/2r, D172/2v                      D79/1/6r                junsa        B50/3/2v                            kebtekü      D244/2r (2)                jun-u        D159-5/2v, D159-5/4v, D159-5/5v     kebteküi-dür   B61/2/3r (2)                jurmeddančin   D147/3v                           kebteküi-tür   B65/1/3r, B65/1/3v                jusa         B18/7/5v (2)                        kečegü       D77/2v                juu          B18/7/4v (2)                        keder        D217/3r                juuči        D25/8v                              kederge-ber   D141/3r                jüd          B18/9/2r                            kedü         B45/9/6v, B50/3/9r                jüd[e]ülen   B65/17/5r                           kedüi        B61/1/6v, D244/2r                jüg          B45/1v, B45/9/6v, B55/4-II/11r, B55/4-  kedün    B45/9/6v, B45/9/7v, B50/3/9r, D79/1/8v,                             II/13r, B55/4-IV/20r, B55/4-IV/22v, B55/4-       D79/1/9v, D244/2v, D286                             l/6v, D10/3v, D10/8r, D79/1/8v, E8/6v,   kege    D159-5/2r                             E8/7r (2)                           kegeligsen-i   D159-5/5v                jüg-dür      B65/17/2v, D159-5/6r, D221/1/5v     kegemseglegsen   D159-5/5v                jüge         B50/3/6v                            keger        B65/17/2v, D217/4r, D221/1/4v                jüg-eče      D166/2r, E8/1v, E8/5v (2), E8/6r    kegere       B55/4-IV/19r, B55/6/2r, D100/2v, D100/4r,                jüge-dür     B18/9/1v                                         D217/4v                jüge-tü      B18/9/2v                            keger-e      D219/1/6r                                                             322","kegür        D79/1/3v                            kemen        B18/7/1v (2), B39/11/20r, B39/11/3r,                kegür-i      B45/9/3r (2), B45/9/4r, B50/3/4r, B50/3/5r,      B39/11/3v, B39/11/4v (2), B45/2r, B45/9/3r,                             D79/1/4r, D79/1/4v                               B45/9/4r (2), B50/3/1v, B50/3/2v, B50/3/4r,                kegür-tür    B50/3/9v                                         B50/3/4v, B50/3/5r, B55/2/20r, B55/2/2v,                kegürün      D178/1/2v                                        B55/2/3r, B55/2/4v (2), B55/4-III/14r,                kegür-ün     B50/3/4r, D79/1/4r, D178/1/2v                    B55/4-l/2v, B55/4-l/4v, B55/6/1v,                kegür-yin    B45/9/3v                                         B161/1/14r, B161/1/2r, B161/1/2v (2),                kegüür-i     B50/3/3v                                         B161/1/3r (2), D10/1v, D79/1/11v, D79/1/2v,                kEi          B55/7a/1r, B55/7a/6r (2), B55/7a/6v (2),         D79/1/3v, D79/1/4v (2), D100/1v, D166/2r                             D10/2v (2), D79/1/2v, D166/12v, E8/8r            (3), D166/3v, D166/6v, D166/7r, D178/1/2v,                kei-yin      B18/7/5r                                         D178/1v (2), D178/2/1r, D178/2/2v, D178/2r                kejig        D178/1/2v                                        (2), D178/2v (2), D225/5r, D244/1v,                kejiy-e      B61/1/7r, D77/2v                                 D244/2r (5), D244/2v (3), D286, D322/2v,                kejiyede     B161/1/12v, D225/3v                              D322/3r, E8/10r, E8/1v, E8/2r, E8/2v, E8/4r                kejiy-e-dü   B39/11/17v                                       (2)                kejiy-e-tü   B55/2/17v, B55/7a/4v                kemjiy-e     D178/1/2v                kejü         B18/9/1v                            ken          B39/11/17r, B55/2/17r, B55/4-III/16r,                kel          D271/9r                                          B62/1/32r, B161/1/12v, D77/2v, D140/2r,                kel[e]ber    E8/8v (2)                                        D141/4r, D291/1/1v, D322/3v (3)                kelber       E8/8v                               ken-eče      B62/1/32r                kelberel     D225/3v                             kengtei      B18/7/4v                kele         B18/9/2r, B39/11/12r, B39/11/20r,   ken-i        D100/4r, D217/4r, D221/1/4v                             B55/2/12r, B55/4-l/7r, B55/4-l/8r, B55/7a/4v,   kensigün   D178/2/2r                             B61/1/7v, B61/2/3r, B65/1/3r, B161/1/14v,   ker   B18/7/2v, D166/2r, E8/1v                             B161/1/9r, D141/2v, D141/3r, D172/3r,   ker[e]gül   D178/1/3r                             E8/1v                               kerbe        B45/9/2r (3), B45/9/3r, B45/9/4v, B50/3/2r                keleber      D166/12v (3), E8/8v                              (2), B50/3/2v, B50/3/3v, B50/3/5v, D79/1/3v,                kelegei      D172/3r                                          D79/1/5r, D322/3v                kele-i       B55/2/21r, D291/2/2r                kerber       D79/1/2r (2), D79/1/2v, D79/1/7v                kelekü       B55/4-IV/25r, D25/3r, D27/2r        kereg        B39/11/14r, B39/11/19v, B55/2/13v,                keleküi      D99/9r, D221/1/4v                                B55/2/20r, B55/4-l/7r, B65/1/5v, B161/1/14r,                keleküi-tür   B65/1/5r                                        B161/1/3v, D77/5r, D100/4r, D166/14r,                kelelküi-tür   B65/1/5r                                       D178/2/2v, D217/4r, D219/2/4v, D221/1/4v,                kelemürči    B55/4-IV/17v, D217/1v                            D225/4v                kelen        D166/1v, D178/2/1v                  kereg-dü     D172/6r                kelen-dü     B39/11/20v, B65/1/3r, B161/1/14v    keregetü     D111/1v                kelen-dür    B55/2/20v, B61/2/3r                 kereg-i      B55/7a/6v, B55/7a/7r, B161/1/10r,                kelen-iyer   B50/3/8v, D79/1/7v, D166/12v                     D219/1/6r, D225/4r, D291/1/1v, D291/2/2r                kelen-tür    B55/2/21r                           keregleküi   D219/1/5v                keling=ten   B18/7/3v                            keregtei     D178/2/2v                kelingče     B50/3/11r, B55/1/1v, B55/1/2r, B55/1/2v (2),   keregten-i   D178/2r                             B55/1/3v, B55/1/4r, B55/2/16r       keregtü      D25/2r, D25/2v                kelingče-i   B55/1/1r                            kereg-tü     B55/2/15v, B161/1/11v, D27/2r, D99/8r,                kelingče-yi   D141/1v                                         D111/1v                kelingčin-tü   D141/4r                           kereg-üd     B45/2r, D166/1v, D166/6r                kelingtei-yin   D159-5/5r                        kereg-üd-yi   D141/4r                kelkegsen    B65/1/2v, D172/6r                   keregül      B39/11/12r, B45/2r, B161/1/9r, D178/1/3v,                kelkigsen    B61/2/2r                                         D271/9v                kelkü        D100/4r, D217/4r                    kereg-yi     D141/4v                kelküi-dür   B61/2/4v (2)                        kereldejü    D141/2v                kelmüreči    B65/17/1v                           kereldeküi   D217/6v                kelterek[e]i   B45/9/4v                          kereldün     B161/1/6r                kelterekei   D79/1/5v                            keres        B55/4-IV/18r                kelterikei   B50/3/6r                            kerig        B61/2/5r, D99/9r, E8/1v, E8/8r (2)                keme=besü    E8/1v                               kerig-i      E8/10r                kemebe       B45/9/4v (2), B50/3/5r, B50/3/5v, D79/1/5r   keriglekü   D219/1/2r                             (3), D79/1/6v, E8/1v                kerigsekü    B39/11/9r, B55/2/9r, B161/1/6v                kemebesü     B18/9/1v, B39/11/2r, B39/11/5v, B45/9/2v,   kerigtü   B39/11/16r                             B45/9/4v, B50/3/5v, B55/2/1v, B55/2/5r,   kerig-tü   D99/8r                             B161/1/1v, B161/1/3v, D79/1/5r, D166/1v,   kerig-üd   D166/12r                             D244/1v                             kerig-üd-i   E8/3v                kemegči      B55/4-IV/21r, D100/6v, D221/1/6v    kerig-yi-gi   E8/7v                kemegčid     D10/10v                             keris        B65/17/2r                kemegči-ten-ün   D217/5v                         kerken       E8/1v                kemegdekü    D225/2v                             kerkey-e     B62/1/36r, B62/1/36v (2), B62/1/37r (2),                kemegdeküi-yin   D178/1v                                      B62/1/37v                kemegsen     D178/1/4v, D178/2/2v                kerlüng      B18/7/5r                kemegsen-i   B39/11/17r, B161/1/12v              kermen       D166/8r                kemegsen-ni   B55/2/17r                          kerügül      B55/2/12r, B55/4-l/8r                kemekü       B18/7/6v, B39/11/21r, B45/1r, B161/1/15r,   kerüldün   B39/11/8r, B55/2/8v                             D159-5/4r, D159-5/5v, D322/4v       keseg        B45/9/4v, B50/3/5v                kemeküi      D322/3r                             keseg=ken    D79/1/5v                kemeküi-yin   D271/5v                            kesege       B18/9/1v (2)                kemeldübe    B50/3/4v, D79/1/4v                  kesig        B18/7/6r, B55/2/13r, B55/2/13v, B55/2/17v,                kemeldübei   B45/9/3v                                         D25/3v, D25/5v, D27/3v, D77/1v, D79/2/4r,                                                              323","D99/8v, D99/9v, D166/12v, D225/2r,   kiḥ         D178/1/2v                             D271/8v                             kii          B18/7/7r, B18/9/1v, B18/9/2v, B39/11/12v,                kesige       B18/9/2v                                         B55/2/12v, B55/4-l/9r, B55/6/4v, B55/6/6v,                kesige-tü    B18/9/1v, B18/9/2v                               B161/1/9v, D166/1v, D178/1/2v, D271/8r,                kesig-i      B55/2/13r, B55/2/13v (2), B55/2/17v,             E8/1v, E8/5r                             D79/1/10v (2), D166/11v             kii=ged      B61/1/4r                kesigtei     D79/2/4r                            kiib         D166/2v, D166/3r, D166/4r                kesig-tei    D79/2/2v                            kiib-ün      D166/3r                kesig-tür    B50/3/10v                           kii-yin      D77/2v                kesig-yi     B18/7/6r (7), D166/2v, D166/3r, D217/6r   kijaγar   B18/7/1v, B50/3/1v, B55/4-II/11r, D10/1v                kešig-i      D166/11v                            kijaγar-a    D322/3r                keterküi     E8/8r                               kijaγar-ača   D79/2/4v                ketürekei    B55/7a/7r                           kijaγar-dur   D79/1/8v                ketürkei     D147/1v, D147/3r (2), D225/3v, D271/3v   kijaγar-tur   B45/9/6v, B50/3/9r, B55/4-II/13r, D140/3r                ketürkey-e   B62/1/32r, D99/8r, D111/1v          kijaγarun    B18/9/2v                ketüte       B55/4-IV/18v                        kijig        D77/2v, D166/12v, E8/5r, E8/8r                keüked       D141/2v, E8/8r                      kijigen      D166/1v                keüked-i     D244/2r                             kijig-i      D77/3v                keüken       D166/8r, D178/1/2v                  kijü         D166/3r (2), D178/2/2v, E8/2r (2)                keyed-ün     B18/7/5r                            kilaγana     E8/2r                keyi         B18/7/2r                            kilaγan-a    D166/3r                keyi=wčir    B18/7/3r                            kilamkiju    D217/5v                keyid        B18/7/4v (2)                        kilamkijü    D10/11r, D221/1/7r                keyid-dür    D291/2/1r                           kilemkijü    B55/4-IV/21v                keyigsen     B61/1/5v                            kilen        D77/2r                keyikü-yin   B55/6/4v                            kilengtü     D291/1/1v                ki           B50/3/2v, B50/3/9v, B55/4-IV/22r (2),   kilgegsen   D79/2/1v, D79/2/2r                             D271/2r                             kilγasun     D271/2r                kib          D159-5/2r (2), E8/2r (2), E8/2v     kilγasun-ača   D79/1/5v                kibesü       D79/1/4v                            kilinče      B39/11/16v, B45/9/4v, D79/1/11r, D140/2r,                kib-eyer     D291/1/1r                                        D225/1v, D322/3r                kib-ün       D322/2r, E8/2r                      kilinče-eče   D140/2v                kičiyegsen   B39/11/8v, B55/2/9r, B55/4-IV/24r,   kilinčes    D244/2r                             B161/1/6v                           kilinčes-yin   D79/1/11r                kičiyekü     B39/11/14v, B39/11/9v, B55/2/10r,   kilinčetü    B65/4/3v                             B55/2/14r, B161/1/10v, B161/1/7r    kilinče-yi   D147/2r                kičiyen      B62/1/37r, B65/1/1v                 kilingče     B50/3/5v, B161/1/12r, D291/1/1v                kičiyeten    D147/3r (2)                         kilingče-eče   D291/1/2r                kidan        D221/1/2v                           kilingče-eyen   B50/3/11v                kiduγči      B55/4-IV/24r, B55/4-IV/24v (2), D10/5v,   kilingčen   B55/4-IV/25r                             D10/6r (2), D10/6v (2), D100/4v, D221/1/5r   kilingčes   B45/9/8v                kiduγsan     B55/4-IV/24r                        kilis        D79/1/5r                kiged        B18/7/2r (4), B18/7/2v, B18/7/3r (2),   kimaraqui   E8/8r                             B18/7/6r, B18/7/6v, B18/9/1v, B39/11/5r,   kimural   D225/4r, D271/4v                             B45/1v, B45/2r (4), B45/9/2v, B45/9/3r,   kimuraqui   B65/4/3v                             B45/9/6r, B45/9/7v, B45/9/8r, B50/3/10r,   kimurquyi   D178/1/3r                             B50/3/3r, B50/3/3v, B50/3/5v, B50/3/7v,   kimusun   D25/7v                             B55/1/2r, B55/1/4r, B55/2/4v, B55/4-II/10v,   kinaltu   D140/2r                             B55/4-II/11r (2), B55/4-II/11v, B55/4-II/12r,   kinal-tu   B65/4/3v                             B55/4-II/14r, B55/4-IV/22r, B55/4-l/10r,   kingsigü   E8/3v                             B55/4-l/2r, B55/4-l/3r, B55/4-l/4r, B55/4-  kingsigün-ü   D178/1/3v                             l/5r, B55/4-l/5v, B55/4-l/8r, B55/4-l/9r,   kingsigüü   B55/2/8r, B161/1/6r                             B55/4-l/9v, B55/6/5r, B55/7a/2v, B55/7a/6r   kingšigüü   B39/11/8r                             (2), B55/7a/6v, B62/1/36r, B81/2/2v (4),   kin-i   D166/13r                             B161/1/3v, D10/2r, D77/1v (3), D77/2r (2),   kinšigün   D166/5v                             D77/2v, D77/4r, D77/4v (2), D79/1/10r,   kir     E8/3r                             D79/1/3r, D79/1/3v, D79/1/7r, D79/1/9v,   kirbasu   E8/3v                             D140/3r, D141/3r (2), D141/3v, D141/4v,   kirbusu   B39/11/8r, B55/2/8r, B161/1/6r, D166/5v                             D159-5/1v, D159-5/2r, D159-5/3r, D159-  kirbusun-i   D178/2/2r                             5/4r, D159-5/4v, D159-5/5r, D166/10r,   kir-e    D10/9r, D100/5v, D221/1/6r                             D166/10v (5), D166/11r, D166/12r,   kiremen      E8/5r                             D166/13v, D166/14r (3), D166/1v (3),   kires     B55/4-IV/18r, B55/4-IV/25v, B65/17/2r                             D166/3r (2), D166/4v (2), D166/5v, D166/9r,   kiri   D25/7r, D25/8r                             D178/1v, D178/2r (5), D217/6v (2),   kirig       E8/9v                             D219/1/2v, D219/1/3r, D219/1/3v (2),   kiruγu    B55/4-II/13v                             D219/1/4v, D219/1/7r, D219/2/4r, D244/1v,   kisig   B18/7/5v, B39/11/10v, B39/11/13v,                             D244/2v, D271/5v, D271/6r, D291/1/2v,            B39/11/17v, B39/11/5r, B45/9/8v, B55/2/11r,                             D322/2r, D322/2v, D322/4r, E8/1v (3),            B55/2/5r, B55/4-IV/25r, B55/4-l/9r,                             E8/2r (2), E8/3r, E8/3v, E8/5r, E8/5v (3),       B161/1/10r (2), B161/1/12v, B161/1/3v,                             E8/6r (5), E8/6v (4), E8/7r (2), E8/8r, E8/9r,   B161/1/8r, B161/1/9v, D25/2v (2), D25/4v,                             E8/9v (3)                                        D25/6r, D25/6v, D77/1v (2), D77/2v, D77/4r,                kiged-i      D244/1v                                          D77/4v (2), D77/5r (2), D99/8v, D166/12v,                kiged-iyer   B45/9/4v, B50/3/6r, D79/1/5v                     D166/2r, D166/8v (2), D166/9r, D178/2/2v,                kiged-tür    B55/4-IV/22v                                     D225/1v (2), D225/2r, D225/3r, D225/4r,                kiged-ün     B45/9/7r, B50/3/9v, B65/4/2v, D79/1/9r           E8/1v, E8/5r (3), E8/7r (2), E8/7v (2), E8/8v                kigsen       D10/5v, D178/1v                                                             324","kisig-i      B39/11/13v (2), B55/4-l/6v, B65/4/2v,   kögšin   D221/1/7r                             B161/1/10r (2), B161/1/12v, D77/1v,   kögširigsen   D291/1/1r                             D79/1/10v, D166/10r (3), D166/10v (4),   kögürge   B18/7/3r                             D166/11r (6), D166/11v (3), D166/12r (3),   köke   B18/7/2v, B45/9/1v, B45/9/5r, B50/3/6r,                             D166/2v, D166/9r (5), D166/9v (5),               B50/3/6v, B55/4-IV/18r (2), B55/4-IV/20r,                             D221/1/7r, D291/2/2v, E8/5v (7)                  B55/4-IV/22r, B55/4-IV/22v, B55/4-IV/25r                kisig-tu     E8/6v                                            (2), B55/4-IV/25v, B55/7a/7r, B61/2/2v,                kisig-tü     D77/4v, D166/8r, E8/5r                           B65/1/2v, B65/17/2r (2), D10/3r, D10/3v,                kisig-tür    B45/9/8r, B50/3/10v                              D10/8r, D27/5v, D79/1/6r, D159-5/3r,                kisig-ün     B55/4-l/4r, B55/6/6v, D77/3v, D166/12v,          D172/3r, D217/2v, D219/1/2v, D221/1/2v,                             D166/2v, D166/9r, D225/4r, E8/2r, E8/5v,         D322/2v                             E8/8v, E8/9v                        kökekü       B65/1/2v                kisig-yi     B39/11/13r, B39/11/13v, B39/11/17v,   kökemdeg   B55/4-l/2r                             D166/2v (4), E8/2r (6), E8/5v, E8/6r (8),   köken-ḍegen   D172/6r                             E8/6v (7), E8/7r (5), E8/7v (4), E8/8r (3)   kökeniken   D172/3r                kisig-yin    B55/4-l/5v, D219/1/7r               köketü       D166/11v                kišig        D77/1v, D166/10r, D166/9v           köküdenen    B65/1/2v                kišig-i      D166/10r, D166/12r                  köküge       B61/2/2r, B65/1/2r, D172/5v                kišig-tür    B45/9/8r                            kökündaγan   B61/2/2r                kišig-yi     E8/2r (2)                           kökür-ün     D225/1v                kitad        B45/9/2v, B45/9/3v, B50/3/3v, B50/3/4v,   köl    B18/7/1v, B65/4/3v, D221/1/3r                             D79/1/3r, D79/1/4r                  kölberen     B65/1/2v                kizaγar-luγ-a   B45/9/1v                         kölberin     B61/2/2v                kizaγar-tur   D291/1/2v                          kölčin       D244/2v                kkis         D10/4v                              köldür       D10/4r                köb[e]gün    B65/1/5v                            köl-dür      D244/2r                köb[e]gün-yien   B65/1/5v                        köl-dür-iyen   B81/2/1v                köbči        D141/4r                             köleg        B55/2/7v                köbčin       D25/3v, D140/2r                     köleglejü    D159-5/2v                köbe=gün     E8/4r                               kölge        B39/11/7v, B161/1/5v, D10/9v, D77/2v,                köbe=gün-i   D10/7v                                           D77/4v (2)                köbegüd      D166/6v                             kölge-i      D217/4r                köbegüken    E8/5r                               kölgelegsen   B45/1r, D271/7v, E8/2v                köbegün      B18/7/6r, B39/11/13r, B39/11/18v, B45/9/2v,   kölgelegsen-ü   B55/1/1v                             B45/9/3r, B45/9/4r, B45/9/5v, B45/9/6r,   kölgeligsen   D166/4r                             B50/3/3v (2), B50/3/4r, B50/3/4v, B50/3/5r,   kölgen   B55/1/1r                             B50/3/7r, B50/3/8r, B55/2/12v, B55/2/18v,   kölgen-i   D100/4r                             B61/2/5r, B62/1/32v, B161/1/13r, B161/1/9v,   kölgetei   B55/4-IV/18r (2), B55/4-IV/18v, B55/4-                             D79/1/3v, D79/1/4r, D79/1/4v, D79/1/7r,          IV/19r                             D141/1v, D141/2r (2), D166/10v, D172/6v,   kölgetü   B55/6/2r, D100/4r                             D225/2v, D244/2r                    köl-i        D77/3r, D322/4r                köbegün-dür   B45/9/3v, B50/3/4r, D79/1/4r       köl-iyen     D225/2v                köbegün-i    B45/9/3v, B45/9/5v, B50/3/7r, B55/4-IV/19v,   köl-iyer   B50/3/8v, D77/3v                             D10/3r, D10/8r, D79/1/3r, D100/2r, D217/2r,   köl-tegen   D217/2v, D221/1/3r                             D221/1/2r                           költü        E8/5v                köbegün-iyen   D10/7r                            köl-tü       D166/9r (2)                köbegün-yi   D141/2r                             köl-tür      B55/4-IV/23r, D27/4r                köbegün-yin   B61/2/5r                           kölü         D79/1/6r                köben        B61/2/2v, D172/2v                   kölüglegsen   D219/1/2r                köbetü?      D141/4r                             kölün        D322/2r                köbung       B65/1/2v                            köl-ün       B50/3/6v, D10/5r, D217/2v                köd[e]lgen   B61/2/5r                            kölün-yin    B18/9/1v                ködege-tür   D166/12r                            kölüsün-ü    D178/2r (2)                ködelgejü    D79/1/1v                            köndekü      B161/1/11v                ködeljü      B61/2/4r                            köndügsen    B55/2/8v, B161/1/6r                ködelküi     D217/4v                             köng         D166/4v                ködelküi-yin   D322/3v                           köngdekü     B55/2/15v                ködelümüi    D10/8v                              köngdelün    B50/3/7r                ködülbüri    B45/1r                              köngdügsen   B39/11/8r                ködülejü     B65/1/4r                            köngdükü     B39/11/15v                ködülemüi    D221/1/2v                           könggebčilen   B161/1/11r                ködülgen     B65/1/5v, D172/6r                   könggečilen   B39/11/15r, B55/2/14v                ködüljü      D172/4v                             könggen      B65/17/4r, D100/6v                ködülküi     D100/5r, D221/1/5v                  köngjileyin   D166/11v                ködülmüi     B55/4-IV/20r                        könügegčid-i   B55/4-l/6v                ködülümüi    D217/2v                             könügel-i    B55/2/12r, B161/1/9r, D219/1/6r                kö-e         D159-5/5r                           könügel-yi   B39/11/12r                kög          B18/7/1v, B18/7/2r, B50/3/1v, E8/3r   könügügčid-i   D322/3r                kögegči      D217/5v                             körketü      D322/2r                kögegün      D79/1/4r                            körüngge     D322/3r                kögen        D217/2r                             körüsün      B61/2/2v, B65/1/2v                kögene       B18/7/4v                            körüsütü     D10/3v                kögjigülemü   B55/2/11v                          kösige-yin   D166/11v                kögjigülümü   B39/11/11v                         kösigülküi   D27/2v                kögjigülümüü   B161/1/8v                         kösigün      D217/2v                kögjimel     D10/5r                              köšigün      D221/1/3r                                                             325","kötül        B39/11/5v, B55/2/5v, B161/1/4r      küli=küin    D322/4r                kʼriy-a-yin   B18/7/3v                           küličegülün   E8/8v                kü           B18/7/1v, B18/7/5r, B39/11/4r, B45/9/1v,   küličegül-ün   D166/12v                             B50/3/1v, B55/2/21v, B55/2/2r, B55/2/3v,   küličemü   B39/11/19r, B55/2/11r, B55/2/19r,                             B55/4-III/14v, B65/4/1v, B161/1/2v, D25/3r,      B161/1/13v                             D99/9r, D147/2r (2), D166/3v (2),   küličemüü    B39/11/10v, B161/1/7v                             D291/1/1v, D322/1v, D322/3r, E8/2v   küličen     B18/7/6v, D166/13r, E8/8v                küčeben      B55/4-l/7v                          küličil-i    D178/2/1v                küči         B55/1/2r, B55/4-l/3v                küligči      B81/2/1v                küči-i       B55/4-l/6v                          külijü       B18/9/1v                küčin        B55/2/11r, D159-5/1v                küliküi      D244/2r                küčir-iyer   B45/9/7r, B50/3/9v, D79/1/9r        küliküin     D322/4r                küčü         B55/6/3v                            külil        B18/9/1v (2)                küčüber      B45/9/6r, D147/3r                   külin        B18/9/2r, B18/9/2v                küčün        B18/7/2r (3), B18/7/5v, B39/11/11r,   küliyen    B39/11/16r, B55/2/16r, B161/1/11v                             B39/11/17v, B39/11/4v (2), B50/3/7v,   külüg     D221/1/3r                             B55/2/17v, B55/2/4v (2), B55/4-IV/17v,   külüg-i   D221/1/4v                             B55/4-l/3r, B55/4-l/3v, B55/6/3r, B55/6/3v,   kümü-i   D79/1/9v                             B55/6/5r, B55/7a/3r, B55/7a/6r, B61/1/5r,   kümü-luγ-a   D79/1/9v                             B61/2/3r, B62/1/33v, B65/1/3r, B65/17/5v,   kümün   B18/9/1v (2), B18/9/2v, B39/11/11v,                             B161/1/12v, B161/1/3v (2), B161/1/8r,            B39/11/13v, B39/11/14r, B39/11/6r,                             D77/2r, D77/3v, D79/1/11v, D172/3v,              B45/9/7r, B50/3/12r, B55/2/12r (2),                             D178/1/3r, D217/2v, D221/1/3r, D225/2v,          B55/2/13v (2), B55/2/6r, B55/4-II/13v,                             D225/3v, D225/5r, D271/2r, D322/4v, E8/7r,       B55/4-IV/18r, B55/4-l/6r (2), B55/4-l/7r,                             E8/8r                                            B55/4-l/8v, B61/2/5r, B65/1/5r, B161/1/10r                küčün-ben    D271/3r                                          (2), B161/1/4v, B161/1/8v, D25/3v, D27/2v,                küčün-ber    B55/4-l/9v, D271/9r                              D77/3v, D77/4v, D77/5r, D79/1/11v,                küčün-dür    D217/6v, D221/1/7r                               D141/2r (2), D166/10r, D166/10v, D166/8r,                küčün-eyer   D141/4v, D291/1/2v                               D172/5r, D172/5v, D178/2/2r, D219/1/2r,                küčün-i      B55/1/3r                                         D244/1v, D322/4r, D322/4v, E8/6r                küčün-iyen   B62/1/36r                           kümün-dü     D322/4r                küčün-iyer   B39/11/18r, B39/11/18v, B39/11/2v,   kümün-dür   D166/2r, E8/1v                             B39/11/5r, B55/4-IV/24v, B55/7a/4v,   kümün-e    D322/3v (2)                             B55/7a/5r, B55/7a/7r, B61/1/7r, B61/1/7v,   kümün-eče   B61/2/5r, B65/1/5v, D172/6r                             B62/1/35r, B62/1/37v, B161/1/13r (2),   kümün-i   B45/9/3r (2), B45/9/3v, B45/9/4r, B45/9/7r,                             B161/1/2r, B161/1/3v, D10/6r, D79/1/7r,          B45/9/7v, B65/17/4v (2), B65/17/5r (2),                             D140/3r, D219/1/1v, D244/3r                      B81/2/2r, D25/5v (2), D79/1/4v, D79/1/9r                küčün-tür    D217/5v                                          (2), D79/1/9v (2), D219/2/2v                küčün-ü      B55/2/11v                           kümün-iyer   B65/17/4v                küčün-yi     D271/2r                             kümün-lüge   B50/3/10r                küčün-yier   B50/3/12r (2), B55/2/18r, B55/2/18v,   kümün-ni   B55/1/4r                             B55/2/2r, B55/2/4v                  kümün-tu     D27/3v                küčütei      B39/11/6r, B50/3/8r, B55/2/10v, B55/2/6r,   kümün-tü   D27/3v                             B161/1/4r                           kümün-tür    B18/9/2r, D25/3v, D25/6r (2), E8/9v                küčütü       B18/7/6r, B39/11/19v, B55/1/2r, B55/2/20r,   kümün-ü   B18/9/2r, B45/9/7r (2), B45/9/7v, B50/3/10r                             B55/4-II/13r, B55/4-l/3v, B55/4-l/4r, B55/4-     (3), B50/3/3v, B50/3/4r (2), B50/3/5r,                             l/5r, B55/4-l/5v, B55/6/5r (2), B65/17/3r,       B50/3/9v, B65/17/2r, B65/17/4v, B65/17/5r,                             B161/1/14r, D25/7v, D79/1/7v, D100/4r,           D79/1/3v (2), D79/1/4r, D141/1v (2),                             D166/10r, D166/10v, D217/4r, D221/1/4v,          D141/2r, D141/2v, D166/9r, D271/9v,                             D225/2v, D225/3r, E8/6r                          D322/4r                küdür        D111/1r                             kümü-ü       D79/1/2r                küi          D166/11v, E8/7v                     künde        B61/2/2v                küilsün-dür   D322/1v                            kündelkü     B55/2/9v (2)                küisü        B65/1/2r, D172/2r                   kündü        D25/3v, D27/2v, D166/6v                küisün       B61/2/1v, D217/2v, D221/1/2v        kündülegdejü   D225/4v                küiten       B18/9/2r, B65/1/3r                  kündülegdekü   D225/4r                küitün       D172/3r                             kündülekü    B39/11/9r (2), B161/1/6v (2)                küjei        D27/2v                              kündülen     B39/11/11v, B55/2/11v, B161/1/8v, D225/5r                küji         B18/7/1v, D25/1v, D25/3r, D25/3v, D25/4r,   künesü   B55/4-IV/23r                             D25/8r, D111/1r, D166/3r (2), D178/2/1r,   künesün-i   D10/4r                             D244/1v, E8/2r, E8/2v               küngdü       D27/2v, E8/4r                küjid        B18/7/6r                            küngji       B50/3/5r (3)                küjis-ber    D271/3r                             kür=gejü     D166/2r                küjis-ün     D166/3r, E8/2r                      kürbegegsen-ü   B45/9/5r                küji-ü       D219/1/4r, D271/7r                  kürbegsen-ü   B50/3/6v, D79/1/6r                küji-yin     B18/7/3r                            kürdün       D322/3v                küjügün-i    B45/9/4v, D79/1/5v                  kürejigginen   D291/1/1v                küjügün-iyer-iyer  D79/1/8r                      kürekeregsen   D141/4r                küjügün-ü    D322/2r                             kürekeren    D217/2v                küjügüü-i    B50/3/5v                            küreküin     B18/9/2r                küjün-i      D322/4r                             kürel        B65/1/2v, D172/2v                küleglen     D291/2/1v                           küren        B45/1r, D159-5/5v, E8/2v                külegtei     B65/17/2r, B65/17/2v (2)            küresütü     B55/4-IV/22v                külg[e]tü    D217/4r                             kürge        B55/4-II/12v                külge        D217/3r                             kürgedün     B39/11/14v, B55/2/14r                külgetü      D221/1/4v                           kürgegči     B55/4-II/13r, D100/4v, D221/1/5r                                                             326","kürgegči-yin   B18/9/2v                          küsgülkü     D25/3v                kürgegül     B45/2r                              küsküi       D25/3v                kürgejü      E8/1v                               küsügsen     E8/5v                kürgen       B55/4-II/12v, B55/7a/4r, D140/3r, D217/6r,   küü   B45/9/2r, B50/3/2r, D79/1/2r                             D221/1/7v, D291/1/2v                küürneji     D286                küri=yelegülügsen-i  D166/4r                     küy-e        E8/8v                kürin        D79/1/5v, D166/4r                   küzi         D291/2/1r                küriy-e      D166/12v, E8/8v                     lablaγayitu   B45/1v                küriy-e-i    B55/6/6v                            labtal       D77/3r                küriyelegsen   B45/1r, D159-5/2v, D159-5/5v, D322/3r   lagsan   B61/1/3v                küriyelegsen-i   E8/2v                           laγalaγsan-u   D159-5/3v                küriyelegülügsen-i  B18/7/2v                     laγlaγsan    D159-5/4r                küriyelen    D271/4r                             laγsIn       B55/7a/2v                küriyen-tü   D291/1/1r                           laγsitar     B55/4-III/15v                küriyen-ü    B18/9/1v, D140/1v                   laγus        B50/3/9v                küriyen-üd   D141/3v                             lama         B55/2/19v                kürjiginen   D140/2r, D141/4r                    lam-a        B18/7/2r, B18/7/2v, B18/7/3r, B18/7/5r,                kürkere[n]   B55/4-IV/22v                                     B18/7/6v, D271/6v                kürkeregülegči   B55/4-IV/22v                    lam-ača      D166/3v                kürkeregülün   D10/3v                            laṃ-ača      E8/2v                kürkeren     D10/8v, D221/1/2v                   laminar      B18/7/5v                kürkire[n]   B55/4-IV/20r                        lasa         B18/7/4v                kürkiregülün   D10/3r                            lausan       D79/1/9r                kürküdü      D172/4v, D172/6r                    liba=lag=ḍari   B65/17/2r                kürkü-dü     D172/5v                             lingqui[-]i   D10/5r                kürküi-dü    D172/5r                             lingquy-a    B55/4-l/5v                kürküi-tü    D172/5r                             lingqv-a-yin   B61/2/3r, B65/1/3r, D172/3v                kürküi-tür   B65/1/4r, B65/1/4v (2)              lingv-a      B18/7/2v, D159-5/6r, D322/1v, D322/2r                kürkü-tü     D172/5r                             lingv-a-yin   D79/2/4r                kürkü-yin    E8/10r, E8/8v                       linqu        B18/7/3r                kürtekü      B50/3/1v                            lubsangbaldangiši  B55/7a/7r                kürteküi     B18/7/1v, B18/7/6r, B45/9/1v        luγ-a        B18/7/5v (4), B18/7/6v, B39/11/12v,                kürtele      D322/4v                                          B39/11/13r, B45/1v, B45/9/7r, B50/3/1v,                kürtel-e     B45/9/5v, B55/4-III/16r, D217/2v,                B50/3/3r, B55/2/12v, B55/2/13r, B55/4-l/5v,                             D221/1/3r                                        B55/4-l/7r (2), B81/2/2v, B161/1/9r,                kürtüngge-tü-yin  D178/2/2r                                   B161/1/9v, D10/1v, D77/2r, D79/1/3r,                kürü         D79/1/10v                                        D140/1v, D141/3v, D159-5/4r (2), D166/4v,                kürügči      B18/7/7r                                         D219/1/2v, D219/1/3r, D219/1/3v (2),                kürüge       B61/1/6v                                         D219/1/5v, D219/1/8r, D219/2/1v,                kürügsen-dür   D244/2r                                        D219/2/2v, D225/3r, D286                kürügsen-i   D79/1/6r                            luu          B18/7/5v, B39/11/12v, B55/2/12v, B55/4-                kürüküi      B61/2/4v                                         IV/22v, B55/4-IV/25r, B55/7a/6r, B161/1/9r,                kürüküi-dür   B61/2/4r                                        D25/8r                kürül        B61/2/2v                            luu-bar      B55/4-IV/22v, D10/3r, D10/3v                kürün        B55/4-III/16r                       luus         B39/11/6r, B55/2/6r, B55/6/5r, B161/1/4v,                küsebesü     B55/4-II/12v, D141/1v                            D159-5/3v, D166/5v, D219/1/2v, D219/1/3v,                küseg=čid    D178/2/1r                                        D219/1/4v                küsegčin     B18/7/1v, D322/1v                   luusa        B45/9/7r                küsegdekün   D225/2v                             luusad-un    D141/3r                küsegsen     B18/7/5v, B18/7/6r, B18/7/7r, B45/1r,   luusa-in   B65/17/2r                             B45/2r, B55/4-II/13r, B55/4-III/16v, B55/4-  luusun   D77/3v                             l/3r, B65/4/2v, B81/2/2v, D140/2r, D140/2v,   luus-un   B18/7/4v, B18/7/6r, B45/1r, B45/1v,                             D140/3r, D141/2r, D141/4r, D147/2r,              B45/9/2r, B45/9/4r, B45/9/5v, B50/3/2v (2),                             D166/9v, D219/1/5r, D225/2v, D291/1/1v,          B50/3/7v, B55/4-IV/18v, B55/4-IV/19r,                             D291/1/2r, D291/1/2v                             B55/6/3v, B65/17/3r, B65/17/3v, D79/1/2v                küsegsen-ber   B55/4-l/1v                                     (2), D79/1/5r, D79/1/7r, D79/1/8r, D166/10r,                küseküi      B45/9/1v, B50/3/1v, D27/2v, D166/8r,             D166/2v, D178/1/4r, D217/2v, D221/1/3r,                             E8/4v                                            E8/2r, E8/3v, E8/5v (2)                küsel        B18/7/1v, B18/7/7r, B55/4-II/12v, B55/4-  luus-yin   B50/3/5r, D159-5/3r                             III/16v, B55/4-IV/26v, B55/4-l/5r,   luu-yi      D141/1v, D141/4r                             D219/1/1v, D219/1/2r, D219/1/7r     luu-yin      B18/7/5v, D25/7v, D140/2r, D271/7r,                küsel-i      B55/4-II/14r, B55/4-IV/21r (2), B55/4-l/7r,      D291/1/1v                             B65/1/2r, D10/10v, D100/3r, D100/4r,   lüge      B18/7/5r, D225/2v (2)                             D140/2v, D217/5v, D291/1/2r         mā           D172/4v                küsel-iyen   D140/2v                             maγad        B45/1r, B55/1/3v, B55/7a/3r, B61/1/4v,                küsel-iyer   B55/1/3v, D77/5r                                 B65/4/2r (2)                küselüd      D178/2/2v                           maγada       D77/2v                küsel-üd-yi   D141/4v                            maγad-iyar   B55/1/2v, D79/1/5r, D147/1v                küselün      B45/9/3v, D219/1/5r                 maγad-tur    D79/1/5r                küsel-ün     B18/7/6r, B50/3/4r, D79/1/4r, D178/2/1r,   maγajiγsan-u   B45/9/5r                             D219/1/3v                           maγtaγad     D217/6v, D322/3r                küsel-yi     B61/2/2r, D10/10v, D100/6v (2), D141/1v,   maγtaγal   D147/1r                             D141/4v, D172/2r, D217/3v, D221/1/4v,   maγtaγdaqu   D225/4v                             D221/1/6v                           maγtamui     B81/2/2v, D225/2v                küsel-yin    D159-5/1v, D159-5/3r, D159-5/4v,    maγtan       B55/4-II/11r, B55/4-IV/18r, B55/4-IV/18v                             D291/1/2r                                        (2), B55/4-IV/19r, B55/6/5v, B65/17/1v,                                                             327","B65/17/2r, B65/17/2v, B65/17/3r, D10/7r,   mangjusiri   B50/3/4v, B161/1/8v                             D217/3r (2), D217/6r, D221/1/3v (2),   mangjusiri-tur   B50/3/2r                             D221/1/4r (2), D221/1/4v (2), D221/1/5r (2),   mangjuširi   B55/2/11v                             D221/1/5v (2), D221/1/7v, D291/2/2r   manglai    B18/7/6r, B62/1/35r, D77/2v, D147/1v                maγtaqu      B81/2/2v                            manglai-daγan   B81/2/2r                maγTaqui     B61/1/4v                            mangnuγ      B39/11/6v, B39/11/7r (2), B55/2/6v,                maγu         B18/9/2v (3), B39/11/10r (2), B39/11/10v,        B55/2/7r (2), B161/1/4v, B161/1/5v                             B39/11/12v, B39/11/9v, B45/9/3v, B45/9/4r,   mangnuγ-iy[a]n   E8/4r                             B50/3/4r, B50/3/5v, B55/2/10r, B55/2/10v,   mangnuγ-un   B161/1/5r                             B55/2/11r, B55/2/12v, B55/4-IV/24r, B55/4-  mangzu=siri   D147/3r                             IV/24v, B81/2/2v, B161/1/7v, B161/1/8r,   mangzusiri   D147/1v (2), D147/3r                             D10/5r, D10/6r, D141/2v, D141/4v,   mangzusiri-dur   B45/9/1v, D147/1v                             D166/1v, D178/1/2v, D178/1/3r, D225/3r,   mangzusiri-i   D147/2r                             D225/3v, D244/1v, D322/4r, E8/1v    mangzuširi-yi   D141/1v                maγu-ača     D225/3r                             mani         B39/11/18v, B55/2/18v, B161/1/13v                maγu-dur     B45/9/4r                            man-i        B161/1/13v                maγui        B55/1/4r, B61/1/3v, B61/1/4v, B65/4/2r,   maniyaqan   D25/8v                             D25/2v, D79/1/4r, D178/1/2v, D178/1/3v,   mani-yi   B65/1/5v                             D225/2r, D291/1/2r                  manjusiri    D79/1/4v                maγu-i       B55/2/10v                           manjusiri-dur   D79/1/2r                maγun-ača    D27/2r                              manjusiri-yin   D25/7v                maγurju      B61/2/3r                            man-u        B39/11/10v, B39/11/11v, B39/11/15v,                maγu-tai     D286                                             B39/11/18v, B39/11/19r, B39/11/5v,                maγu-tur     B50/3/5v                                         B55/2/11r, B55/2/12r, B55/2/15r, B55/2/19r                maγuu        D99/8v                                           (2), B55/2/5v, B161/1/11v, B161/1/13v,                maγu-yi      B39/11/10r, B55/2/10v, D225/5r                   B161/1/4r, B161/1/8r, B161/1/8v                mahak’ala    B45/9/7v                            manzu=širi   B45/9/4r                mahākala-dur   D79/1/9v                          manzusiri    D25/7r (2), D25/7v                mal          B18/7/5v, B18/7/6r, B18/9/2r (4),   maq[a]bod-un   D166/5r                             B39/11/11v, B39/11/13v, B39/11/14r,   maqabud    B50/3/9v, D166/12r, D178/1/2v, D178/1/3v,                             B45/9/3v, B50/3/4v, B55/2/12r, B55/2/13v         E8/8r                             (2), B55/4-IV/22v, B65/17/4r, B65/4/2v,   maqabud-un   B18/7/2v, B55/4-II/12r, B61/2/3r, B65/1/3r,                             B161/1/10r (2), B161/1/8v, D10/3r, D10/7r,       D166/4v, D166/5r, D172/3v, E8/2v, E8/3r (2)                             D77/5r (2), D79/1/4r, D79/2/3r, D100/4r,   maqagala-tur   D77/2v                             D140/2v, D141/2v, D141/3r, D166/1v,   maqaγ’ala   B55/4-II/11v, B55/4-II/14r, B55/4-III/15v,                             D166/6v, D221/1/4r, D225/3v (2), D225/4v,        B81/2/1v                             E8/1v                               maqak’ala    B55/4-III/15v                malaγ-a      B45/1r, D322/4r                     maqakala     B18/7/2r                malaγai      B55/6/5r, D172/4v                   maqakʼala    B18/7/4r                malaγai-yi   B61/2/4r, B65/1/4r                  maqan-dur    B61/2/2v                mal-du       D100/2r                             maqaraja     D77/2v                mal-dur      D10/8r                              maqaraju     B65/1/3r                mal-i        B55/2/6r, B55/4-III/15v, B55/4-IV/20r,   maqaranza   B18/7/4r, D79/2/3v                             B161/1/4v, D271/8v, D291/2/2r       marba        B18/7/4r                maltaγsan-u   B50/3/6v, D79/1/6r                 marli        D25/5r                mal-tai      D79/2/4r                            martaγsan-i   B39/11/14v, B161/1/11r                mal-tur      B50/3/10v, B55/4-II/13v, E8/9v      martaγsan-ni   B55/2/14v                malun        B39/11/17v                          martaju      D79/1/3v                mal-un       B18/7/6r, B18/9/1v, B55/2/17v, B161/1/12v,   martamtaγai   D178/1/3r                             D77/3v, D77/4r, D77/4v, D77/5r, D141/2r,   marTasi   B61/1/4v                             D166/10v (2), D166/12r, D166/9r, E8/5v (2),   masi   B55/4-IV/18v, B55/4-IV/21v, B55/4-l/10r,                             E8/6r, E8/6v, E8/7v                              B55/4-l/6v, B65/17/2v, B65/4/2v, B81/2/2r,                mal-ün       D271/9v                                          D77/2v, D147/1v, D166/2r (2), D166/4v (2),                mal-yi       B39/11/6r, D141/4v, D221/1/2r                    D166/5r, D221/1/7r, D225/3r, D271/3r,                mal-yin      D291/1/2r                                        D271/3v, E8/1v (3), E8/2r, E8/3r (3)                manaγar      B45/9/5r, B50/3/6v, D79/1/6r, D166/2v,   masida   D159-5/2r, D159-5/6r                             E8/2r                               maši         D219/2/2r                manaju       B55/4-l/8v                          mašida       D217/5v, D219/2/2v                manan        B39/11/15r, B55/2/14v, B161/1/11r   mayidari     B18/7/3v                manaqan      D111/2r, D111/3r                    mede         D244/2v                manaqan-dur   D111/2r (2), D111/2v (3)           medebesü     B50/3/11v                manaqu       B45/2r                              medegči      D140/2r, D141/4r, D291/1/1v                manayaqan    D25/8v (2)                          medegči-yin   B55/7a/5r, B61/1/7v                mandal-dur   B45/9/2r (2), B45/9/7v, D79/1/2r (2),   medeged   D147/2r                             D79/1/2v, D79/1/9v, D166/4v         medegsen     B18/7/6v, B55/7a/3r, B61/1/4r                manḍal-un    D322/1v                             medegüljü    B61/2/4v, D172/5v                man-dur      D225/2r                             medegülün    D244/1v                mangdaγul    D291/2/2r                           medejü       B39/11/21r, B39/11/8v, B45/9/3r, B50/3/4r,                mangdaγulaγsan   D219/2/1v                                    B55/2/21v, B55/2/8v, B161/1/15r,                mangdal-dur   E8/3r                                           B161/1/6v, D79/1/4r                mangdal-tur   B50/3/10r (2), B50/3/2r (2), B50/3/2v, E8/8v   medekü   B39/11/14r, B39/11/15v, B39/11/20v,                mangdu       B55/4-IV/25r, B55/4-IV/25v, B55/4-IV/26r         B55/2/14r, B55/2/15v, B55/2/21r,                             (2)                                              B161/1/10v, B161/1/11v, B161/1/14v,                mangγus      D100/3v, D221/1/4r                               D178/1/2r                mangγus-un   D217/3v                             medeküi-yin   D79/1/6v                mangju       B39/11/11v                          medeküy-e    B39/11/20v, B55/2/21r, B161/1/14v                                                             328","medekü-yin   B45/9/5v, B50/3/7r                  minü         B18/7/2r, B18/7/6r, B39/11/15r, B39/11/16r,                medel        B61/2/4r (2), B61/2/4v (2), B65/1/4r (2),        B39/11/16v, B39/11/18r, B39/11/2v (2),                             B65/1/4v, B65/1/5r, D172/4v, D172/5r (3),        B39/11/4v, B39/11/5r, B45/9/4v (4),                             D172/6r                                          B45/9/5r (11), B45/9/5v, B50/3/5v (3),                medemüi      D141/1v                                          B50/3/6r (10), B50/3/6v (11), B50/3/7r (3),                meden        B62/1/36r (3), B62/1/36v (2), B62/1/37r (2),     B55/2/15v, B55/2/16r, B55/2/18v,                             D141/1v                                          B55/2/19v, B55/2/2r, B55/2/2v, B55/2/4v (2),                mengdü       B39/11/14r, B55/2/13v, B161/1/10r                B55/4-III/16v, B55/4-IV/20r (5), B55/4-                mengge       B18/9/1v                                         IV/20v (3), B55/4-IV/21r (6), B55/4-IV/21v                mer=ged-ün   B61/1/5r                                         (2), B55/4-IV/22r (4), B55/4-IV/22v (4),                merged       B18/7/4r, D79/2/3r                               B55/4-IV/23r (6), B55/4-IV/23v, B55/4-                merged-i     B62/1/36v                                        IV/24v (4), B55/4-l/3r, B55/4-l/8v (2),                merged-ün    B18/7/6r, B55/7a/1v, B55/7a/3r, B61/1/2v         B55/6/3r (2), B55/6/3v, B55/6/5r, B61/2/1v                mergejigsen-iyer  E8/3v                                       (6), B61/2/2r (11), B61/2/2v (8), B61/2/3r                mergen       B45/2r, B55/6/4v                                 (13), B61/2/3v (7), B61/2/4r (13), B61/2/4v                mergesiγsen-iyer  D166/5v                                     (12), B61/2/5r (5), B61/2/5v, B61/2/6r,                merü         B50/3/2v                                         B62/1/32r (6), B62/1/32v (7), B62/1/33r (5),                mes          B55/4-IV/20r, B65/17/5r                          B62/1/33v (5), B62/1/34r (2), B62/1/34v (3),                mese         B45/9/7r, B161/1/5v, D10/8r, D79/1/9v,           B62/1/35r, B62/1/35v, B62/1/36r, B62/1/36v                             D100/2r, D166/1v, D217/2r, D221/1/2r             (2), B62/1/37r (2), B62/1/37v, B62/1/38r,                mese-eče     B39/11/17r, B161/1/12r                           B65/1/1v (3), B65/1/2r (6), B65/1/2v (8),                meseg        B45/9/3v, D79/1/4r                               B65/1/3r (9), B65/1/3v (7), B65/1/4r (10),                mesen-eče    B55/2/17r, B65/17/5r                             B65/1/4v (9), B65/1/5r (6), B65/1/5v (4),                mesen-i      B65/17/5r                                        B65/1/6r, B65/17/4v (8), B65/17/5r (4),                meses        B39/11/7r, B55/2/7v, E8/5v                       B161/1/11r, B161/1/11v, B161/1/12r,                meses-i      B65/17/4v                                        B161/1/13r, B161/1/2r (2), B161/1/3r,                mesesün      D166/9v                                          B161/1/3v, D10/10r (3), D10/10v (5),                mesi         D25/7v                                           D10/2r (3), D10/2v (2), D10/3r (2), D10/3v                metü         B18/7/2r, B18/7/3r, B18/7/5v (6), B18/7/6r       (4), D10/4r (5), D10/4v (3), D10/6r (2),                             (4), B39/11/5v, B39/11/6v, B45/9/5r,             D10/6v (2), D10/7r, D10/8r (5), D10/8v,                             B45/9/5v, B55/2/10v, B55/2/5v, B55/2/6r,         D10/9v (2), D25/2v, D25/3r (2), D25/3v (2),                             B55/4-IV/17v (2), B55/4-IV/18v, B55/4-           D25/4r, D25/4v (3), D25/5v, D25/6r, D25/8v                             IV/22r, B55/4-IV/24r, B55/4-IV/24v, B55/4-       (4), D27/2v (2), D27/3r, D27/3v, D27/4r (3),                             l/10r, B55/4-l/9r, B55/6/1v (2), B55/6/2r,       D27/4v (2), D27/5r, D27/5v (2), D79/1/5r,                             B55/6/4r, B55/6/4v (4), B55/6/5r (2),            D79/1/5v (9), D79/1/6r (9), D79/1/6v (4),                             B55/7a/2r (3), B55/7a/3v, B55/7a/4r,             D99/9r (3), D100/2r (2), D100/2v (2),                             B55/7a/4v, B61/1/2v, B61/1/3r (2), B61/1/5r,     D100/3r (4), D100/3v, D100/4r (2), D100/5v                             B61/1/6v, B61/1/7r, B61/2/2r (2), B61/2/2v       (3), D100/6r (9), D100/6v (3), D111/2r (3),                             (4), B61/2/3r (2), B61/2/3v, B61/2/4v,           D111/2v, D111/3r, D140/2v, D141/4v,                             B62/1/32v, B62/1/33v, B62/1/34r, B62/1/34r       D147/2r, D166/12r, D166/12v (3), D166/13r                             (2), B62/1/35r, B62/1/36r, B62/1/36v,            (2), D172/1v (3), D172/2r (7), D172/2v (10),                             B62/1/36v, B62/1/37r, B65/1/2v (5),              D172/3r (8), D172/3v (7), D172/4r (6),                             B65/1/3r (3), B65/1/3v, B65/1/4v, B65/17/1v,     D172/4v (8), D172/5r (8), D172/5v (3),                             B65/17/2v, B81/2/2v (2), B161/1/4r,              D172/6r (7), D172/6v, D172/7v, D217/1v                             B161/1/4v, D10/2v, D10/6v, D25/2r, D25/2v,       (2), D217/2r (5), D217/2v, D217/3v (3),                             D25/3v, D25/6r, D25/7v (5), D25/8r (2),          D217/4v (2), D217/5r (5), D217/5v (3),                             D27/1v, D27/2v, D27/3v, D77/3r, D77/4r (3),      D221/1/2r (3), D221/1/2v, D221/1/6r (3),                             D77/4v (2), D77/5r (2), D79/2/1v (2),            D221/1/6v (3), D221/1/7r (2), D244/1v,                             D79/2/4r (3), D99/8r, D99/8v, D100/3v,           D244/2r (2), D291/1/2r (3), D291/2/2r,                             D111/1v, D140/2r (2), D140/2v, D141/1v,          E8/5v, E8/8v (4), E8/9r                             D141/4r (3), D141/4v (2), D159-5/2v, D159-  minü-e   B161/1/12v, B161/1/13v, B161/1/7v                             5/4v, D159-5/5v, D166/12r (5), D166/13v   minü-e-e   B39/11/10v, B39/11/17v, B39/11/19r,                             (3), D166/6v, D166/8r, D172/2v (2),              B55/2/11r, B55/2/17v                             D172/3r, D172/3v (2), D172/4r, D172/5r,   miqa   D79/1/1v                             D172/5v, D172/6r, D172/7r, D178/2/2v,   miq-a    B18/9/1v, B39/11/7r, B45/9/7r, B50/3/10r,                             D217/3r, D217/3v, D217/7r (2), D219/1/4r,        B50/3/9v (2), B55/2/7r, B161/1/5r, D79/1/9r,                             D221/1/3v, D221/1/4r, D244/1v, D271/2r,          D166/2v, E8/2r                             D286, D291/1/1r, D291/1/1v (2), D291/1/2r,   miq-a-bar   B65/17/4r, D111/3r                             D322/3v (3), D322/4r (4), D322/4v (2),   miqači   D77/2v                             E8/4r, E8/4v, E8/8r (3), E8/8v, E8/9r (2),   miqan   D79/1/9r                             E8/9v                               miqan-ača    B45/9/4v, B50/3/5v                metü-ber     D166/3r, D225/2v, D271/4v, E8/2r    miqan-dur    D217/5r                metü-yin     B39/11/10r, B161/1/7v               miqan-iyar   B45/9/6r, B45/9/6v, D79/1/7r, D79/1/8r                midaγ-iyar   B45/9/2r (2), B50/3/2r (2)          miqan-tur    B65/1/2v                mila         B18/7/4r                            miqan-u      B45/9/7r                milaγaγsan   D225/1v                             miqan-yiar   B50/3/7v, B50/3/8v                milaγan      D79/2/2v (2), D79/2/3r, D225/2r (2)   mirangjan   E8/3v                milaγanam    D79/2/2r, D79/2/2v, D225/1v (2), D225/2r   miranzan-yin   E8/4v                mindan-iyar   D79/1/2r, D79/1/2v (2)             miraza       D166/6r, D166/7v                mingγan      B18/9/2v, B55/1/2v, B55/4-IV/20v, B55/4-  mišiyenggüi-yin   D219/1/3r                             l/3r, B55/4-l/4v, B61/1/4v, D10/9r, D77/2v,   mitaγ   B45/9/2r, B50/3/2v                             D100/2v, D100/5v, D159-5/1v, D159-5/3r,   mital   D77/2v (2)                             D159-5/4v, D219/1/4r, D221/1/5v     moD          B18/7/2v                mingγan-i    B45/1r                              modu         B39/11/15v, B39/11/5v, B39/11/8r,                mini         B65/1/2r, B65/1/5r, D172/7r, D286                B45/9/6v, B45/9/7r, B55/2/15v, B55/2/5v,                mini-e-e     D286                                                             329","B55/2/8v, B161/1/11v, B161/1/4r, B161/1/6r,   mölküjü   D172/4v                             D141/3r, D172/4v                    mön          B39/11/10r, B39/11/11r, B39/11/20v,                modud-un     B18/7/7r                                         B39/11/4v, B45/1r, B55/2/10v, B55/2/11v,                modun        B50/3/2v, B50/3/8v, B50/3/9v, B55/4-III/16r,     B55/2/16r, B55/2/20v, B55/2/4r, B55/7a/3v,                             B61/2/4r, B65/1/4r, D79/1/1v, D79/1/8r,          B55/7a/4r (2), B61/1/6v (2), B62/1/32r,                             D79/1/9r, D141/2v, D147/2r, D219/1/7r            B62/1/33r, B62/1/33v, B65/17/1v,                modun-ača    B81/2/2r                                         B161/1/12r, B161/1/14v, B161/1/3r,                modun-i      D79/1/5v                                         B161/1/7v, B161/1/8v, D147/1v, D159-5/3v,                modun-u      B18/7/5r, B45/9/4v, B50/3/6r, B55/4-l/5r,        D159-5/4r (2), D178/2r, D178/2v,                             B65/17/1v                                        D219/1/5v, D219/1/6v, D244/2v, D271/3v,                moγai        B55/4-IV/18r, D141/4v, D159-5/3v (2)             D322/3r                moγai-yin    D140/2v, D159-5/3v, D159-5/4r, D291/1/2r   möndür   D77/4v                moγayis-iyar   B81/2/1v                          möngdür      B55/4-II/13v (2), B55/4-IV/22r, D10/2v                molur        B50/3/11v, B55/4-IV/17v, B55/4-IV/18r,   mönggü   D77/4r, D271/7r, D291/1/1r                             B55/4-IV/18v (2), B55/4-IV/19r (2),   mönggün    D25/8r, D140/1v                             B55/7a/4r, B61/1/6v, B65/17/2v (2),   mönggün-ü   E8/6v                             D100/3v, D217/3v, D221/1/4r         möngke       B62/1/36v, D166/10r, D244/1v, D244/2r,                mongγ[o]l-un   D166/12v                                       D244/2v, E8/6r                mongγol      B39/11/21r, B39/11/5r, B45/9/2v, B45/9/3v,   möngke-dür   D159-5/5r                             B50/3/3v, B50/3/4v, B55/2/5r, B62/1/33r,   möngketü   B55/4-l/10r, B55/4-l/6r                             B161/1/14v, B161/1/1r, B161/1/3v, D79/1/4r,   mön-i   B39/11/11v, B161/1/8v                             D100/3v, D217/3v, D221/1/4r         mön-ü        B45/9/5v, B50/3/7r                mongγol=čilabaču  B39/11/20v                     mör          B18/7/6v, B18/9/1v (2), B50/3/7r, D79/1/6v                mongγol=čud   B39/11/21r                         mör=gümüi    B45/9/1v                mongγolčilbaču   B55/2/21r, B161/1/14v           mördaqui-dur   B61/2/5r                mongγolčud   B39/11/20v, B55/2/20v, B55/2/21v,   möred        D79/1/2v                             B161/1/14v, B161/1/15r              möred-ün     B18/7/4v, B18/7/5r (2), B18/7/7r                mongγolun    B161/1/14v (2), B161/1/15r          möregümü     B18/9/1v (5)                mongγol-un   B39/11/20v (2), B39/11/21r (2), B55/2/21r   möregün   D217/3r                             (3), B55/2/21v, D166/11r, E8/7r, E8/8v   mören   B18/7/4v, D79/1/2v                mongγon      D79/1/3r                            mören-degen   B65/17/4r                moqusi       D100/3v                             mören-i      D79/1/6r                moqusi       D221/1/4r                           mören-tegen   D217/2r                moquši       D217/3v                             mören-ü      D166/12r                mora-i       D79/1/10v                           möre-tür     D77/3v                mordaγulju   B61/2/5r                            mörgügdeküi   D178/1v                morduγulju   D172/5v                             mörgüged     D111/3r, D178/1v                morduqui-du   D172/6r                            mörgügülejü   D172/5v                mori         B18/9/1v, B18/9/2v, B39/11/12v, B39/11/7v,   mörgügüljü   B61/2/4v, B65/1/5r                             B55/2/12v, B55/2/7v, B55/4-l/9r, B65/17/3v   mörgüküi-dür   D225/5r                             (2), B65/17/4v (2), B161/1/5v, B161/1/9v,   mörgüküi-yin   B61/1/4v, D225/5r                             D77/1r, D159-5/5v, D219/1/7r, D271/2r   mörgümü   B55/1/1v, B55/1/2r (2), B55/1/2v, B55/1/3r,                mori-i       B55/7a/6r (2), B55/7a/6v (2), B65/17/4v,         B55/1/3v (2), B55/1/4r, B55/4-IV/20v,                             D221/1/2r (2)                                    B62/1/36r, D10/7r, D77/1v (2), D79/1/2r,                morin        B45/9/7r, B50/3/8r, B50/3/9v, B55/4-IV/19v,      D147/1v, D221/1/3r, D225/2v (2), D322/3r                             B55/4-IV/22r, B55/6/2r, B65/17/2v (2),   mörgümüi   B39/11/1v, B50/3/2r, B55/2/1v, B55/4-                             D10/3r, D10/7v, D77/2v (8), D79/1/9r,            IV/25r, B55/4-l/2r, B81/2/1v, B161/1/1v,                             D100/4r, D217/2r, D217/4r, D219/1/2r,            D100/2v, D172/1v, D217/2v, D217/3r,                             D221/1/2r, D221/1/4v                             D219/2/4r, D221/1/2v, D225/5r, D244/1v,                morin?       B45/9/8v                                         D244/2r (3), D244/2v, D271/6v, D291/2/1r,                morin-dur    B55/6/5r                                         D291/2/2r                morin-düni   D172/5v                             mörgün       B55/4-II/11r, B55/4-IV/18r, B55/4-IV/18v                morin-i      B55/6/4v, B55/6/6v, B65/17/4v, D10/8r,           (2), B55/4-IV/19r, B65/17/1v, B65/17/2r,                             D27/3r, D77/2v, D100/2r, D217/2r (2),            B65/17/2v, B65/17/3r, B81/2/2r, D221/1/3v                             D271/8r                                          (2), D221/1/4r (2), D221/1/4v (2), D221/1/5r,                morin-iyan   B65/17/4r, D219/1/2r                             D221/1/5v (2)                morin-iyar   D10/3r                              mör-i        B45/9/5v, B55/4-II/11v (7), B55/4-II/12r (6),                morin-tur    B55/4-IV/20r, D10/8r, D77/1v (2)                 B55/4-II/12v, D27/4r                morin-u      B45/9/8r, B45/9/8v, B50/3/10v (2), B55/4-  mörid   B50/3/2v                             IV/22r, B55/7a/1r, D77/3r, D79/1/10v,   mörin    B50/3/2v, D79/1/7v                             D271/2r, E8/7r                      mörin-dür    B61/2/5r                morin-yin    D10/2v                              mörin-tür    B50/3/6v                moritai      B55/4-IV/19r, B55/6/5v              mörtür       B62/1/33r                mori-tai     B65/17/2v                           mör-tür      B18/9/2r, D25/6v                mori-yi      B65/1/5r, D25/4v, D77/2r (2)        mörüde       D111/3r                mö[r]güür-e   D111/2v                            mörüd-ün     B61/1/7r                möčes-iyer   D79/1/7v                            mörün        B45/9/2r (2), D221/1/5r, D244/2v                mökesü       B55/2/14v                           mörün-degen   B55/6/1v, B55/6/2r                möküdegsen   B61/1/6v                            mörün-dür    B45/9/5r                mökügdekü    B55/2/17v                           mörün-i      D100/2r                möküküi-tür   B65/1/4r                           mörün-tegen   B55/4-IV/19v, D10/7v, D100/1v, D221/1/1v                möküs        B39/11/15r, B161/1/11r              mörün-ü      B55/1/2v, B55/7a/4v                möküsdekü    B39/11/17v, B161/1/12v              mörüs-ün     D244/2v                möküstegsen   B55/7a/4r                          mör-yi       B55/4-II/11r                mölkeküi-dür   B61/2/4r                          mör-yin      B55/4-II/10v                mölkügčid-ün   D178/1/3v                         mösiyen      D322/2r                                                             330","mösü         B45/9/2v, B50/3/3r                  namai        B45/9/4v (2), B62/1/32r (2), B62/1/32v,                mösün        B45/9/5r, B50/3/6v, D79/1/4r, D79/1/6r           B62/1/33r (2), B62/1/33v                mösütü       B45/9/6v, B50/3/8v                  namai-yi     B55/4-l/8v                möyike       B50/3/3r                            namančilamui   B39/11/10r, B39/11/10v, B39/11/9r,                mubari       B45/9/2v, B50/3/3r, D79/1/3r                     B39/11/9v                muga         D79/1/3r                            namančilan   B62/1/36r                muγ’a        B45/9/2v                            namangčilamui   B55/2/10v, B55/2/11r, B55/2/9v, B161/1/6v,                multulan     D244/2r, D244/2v                                 B161/1/7r, B161/1/7v (2)                munaγad      B50/3/3v                            namayi       D10/8r, D79/1/5r, D141/1v, D221/1/2v,                mungq[a]ran   D178/2/1v                                       D286                mungqaγ      B39/11/18v, B39/11/8r, B45/9/4r, B45/9/7r,   namayigi   B50/3/5v                             B50/3/5r, B50/3/7r, B50/3/9v, B55/2/19r,   namo   D10/7r, D77/1v                             B55/2/8r, B62/1/32v, B62/1/33r, B161/1/13v,   namuγ   B39/11/5v, B55/2/5v                             B161/1/6r, D79/1/4v, D322/4v        nandi        B18/7/4v, B18/7/6r, D166/10r                mungqaγ      D79/1/1v                            nang         D178/1/2v                mungqaγ-ača   D178/1/2v                          nar          B18/7/6v, B18/7/7r, B39/11/11r, B39/11/18v                mungqaγ-i    D100/5r, D221/1/5v                               (2), B39/11/6r, B45/9/3v, B45/9/7v,                mungqaγ-un   B62/1/37r, D79/1/8v, D178/1/3r                   B45/9/8v, B50/3/10r, B50/3/4r, B50/3/4v,                mungqaγ-yi   D217/4v                                          B55/2/11v, B55/2/18v, B55/2/6r, B55/4-                mungqaraγsan-iyar D166/12v, E8/8v                             II/12r, B55/4-III/16v (2), B55/6/3v,                munuγad      B45/9/3r, D79/1/3v                               B55/7a/7r, B65/17/3r, B161/1/13r,                murui        B65/17/5v (2)                                    B161/1/4v, B161/1/8r, D79/1/11r, D79/1/2r,                musu         D79/1/3r                                         D79/1/4r, D79/1/7r, D79/2/3v, D178/1/2v,                mutur        B55/4-l/4v, B161/1/5r                            D225/3r, D286, E8/5v, E8/6v                mutur        D322/2r                             nara         B55/6/1v, B62/1/32r, D10/2r, D77/2r,                mutur-a      B39/11/6v, B45/1r, B55/2/6v                      D221/1/3v                mutur-daγan   D10/7v                             nar-a        B18/7/3r, D27/4r                mutur-daγan   D159-5/2r, D159-5/4r               nar-ača      E8/6v                mutur-ḍaγan   D221/1/2r, D221/1/4v               naran       B18/7/4r, B18/7/5v (2), B50/3/11v, B50/3/8r,                mutur-i      D322/2r                                          B55/4-III/15v, B55/4-IV/22r, B55/4-IV/25r,                mutur-iyar   B45/1r, B45/1v                                   B55/7a/3v, B61/1/5r, B62/1/32v, B62/1/36v,                muturtaγan   D159-5/5r                                        B65/17/3v, D77/3r, D77/4r (2), D79/1/11v,                mutur-taγan   B55/4-IV/19v, B55/4-l/2r, B55/6/1v (2),         D79/1/7v, D166/10r, D166/13v, D217/3r,                             B55/6/2r                                         D219/1/7r, D225/5r (4), E8/6r, E8/9r                mutur-taγan   D100/2r, D100/4v, D217/2r, D217/4r   naran-i    B50/3/6r, D79/1/6r                muturtai     B55/4-l/2r                          naran-u      B45/9/5r, D10/7v, D100/1v, D217/1v,                mutur-tai    B45/1r, D159-5/3v                                D217/6v, D221/1/1v                mutur-un     D166/4r, E8/2v                      nar-dur      B18/9/1v, D79/1/10r                mutur-yian   B55/4-l/2r                          nari         B55/4-III/14v, B55/4-III/15r, B55/4-III/15v,                muu          B18/7/6v, B55/4-l/9v, B161/1/7r, B161/1/7v,      B161/1/6v                             B161/1/9r, D217/1v                  nar-i        B45/9/3v, B55/2/9v, B55/4-III/15r, B55/4-                muu-i        B161/1/7v                                        III/15v, B55/4-III/16r                nabči-tu     D322/1v                             narin        D25/5v, D27/5v, D141/4v, D291/1/2r                nabsaγur     D27/5v                              nartur       B45/9/5v, B45/9/6r, B50/3/10v (2),                nabturatu=kei   D25/5v                                        B50/3/11r, B50/3/2r, B50/3/5r, B50/3/7v                nada         D25/2v, D25/3v, D25/4r, D25/6r, D77/1v (3)   nar-tur   B45/9/2r, B45/9/4r, B45/9/7v, D79/1/5r                nada-dur     D291/2/1v                           narun        B18/7/1v, B39/11/11v, B39/11/19v,                nadur        B45/9/4v, B45/9/5r, B45/9/5v, B50/3/6r,          B39/11/21r, B45/9/4r, B45/9/6v (2),                             B50/3/6v, B50/3/7r, B65/17/5r, B65/17/5v         B50/3/2r, B55/2/21v, B55/4-IV/19r, B55/4-                             (2), D79/1/5v, D79/1/6r, D79/1/6v (2),           IV/20r, B55/4-IV/21v, B55/4-IV/23v,                             D166/6r                                          B55/4-l/10r, B55/6/3r, B161/1/14r,                naganjun-a   D322/4v                                          B161/1/15r, B161/1/8v, D77/4v, D79/1/10r,                nagʼarjuna   B18/7/4r                                         D79/1/2r, D79/1/4v, D79/1/8v (2), D100/1v,                naγ’arangza-yin   B45/1r                                      D166/9v (2), D219/1/1v, D221/1/1v,                naγaču       D77/1v, D77/4v                                   D221/1/2r                naγaču-yin   B45/9/8r, D79/1/10r                 nar-un       B18/7/2r (2), B18/7/4r, B18/7/6r, B18/7/7r                naγadum      B55/6/4v                                         (2), B45/9/2r (2), B50/3/11r, B50/3/5r,                naγadun      B62/1/36r                                        B55/2/11v, B55/4-IV/18r, B65/17/1v,                naγču-yin    B55/4-l/4r                                       D10/2r, D10/4v, D10/7r, D10/8r, D217/1v,                naγur        D25/6r, D27/3v, D79/2/4r                         D217/2r, E8/10r, E8/5v (2)                naγur-ača    B45/9/5r, B50/3/6r                  nar-yi       B18/7/2v, B39/11/9r                naγur-tur    D79/1/6r                            nasu         B39/11/12v, B39/11/17v, B55/2/12v,                naiman       B18/7/2r, B18/7/3v (2), B18/7/4r (2),            B55/2/17v, B55/4-l/10r, B55/4-l/6v,                             B18/7/7r, B18/9/2v (2), B39/11/6r, B45/9/6v,     B55/7a/6r, B55/7a/6v, B65/17/4v, B81/2/2v,                             B50/3/9r, B55/2/6r, B55/4-II/11r (2), B55/4-     B161/1/12v, D141/1v (2), D219/1/5v                             II/13r, B55/4-IV/18v, B55/4-IV/19r, B55/4-  nasuda   B39/11/19r, B45/2r, B55/2/19v, B61/1/7r,                             IV/20v, B55/6/3v, B55/6/5r, B65/17/2r,           B62/1/36v, B161/1/13v, D10/11r, D219/1/7v                             B65/17/3r (2), B161/1/4v, D10/9r, D79/1/8r,   nasu-i   B55/4-l/6v, D217/6r, D291/1/2r, D291/2/2r                             D79/1/8v, D99/8v, D100/2v, D141/3r,   nasulaγad   D166/14r                             D217/2v, D219/1/2v, D219/2/3r, D219/2/4v,   nasulan   D225/3v, E8/9v                             D221/1/5v, D291/1/2v, D322/1v, D322/4r   nasun   B18/7/5v, B18/7/6r, B55/4-II/14r, B55/7a/6v,                nam[a]i      D217/2r                                          B161/1/9v, D25/1v, D27/1v, D27/4r, D77/1v,                nam[a]yi     D141/1v, D141/2r, D141/4v                        D77/2r, D77/4r, D77/5r, D79/2/2v, D111/1v,                nama[n]čilabasu   D79/1/11r                                   D140/2v, D166/10v, D178/1/2v, D178/2/2v,                namačilamui   B55/2/9r                                        D225/3v, D225/4r, D225/4v, E8/6r                namaγ        B161/1/4r                           nasun-daγan   B62/1/36r                                                             331","nasun-dur    B55/1/1v, B55/1/2r, B55/1/2v        neyite       D77/4r, D225/3r                nasun-i      B65/17/5v                           neyite-yin   B55/4-l/5r                nasun-tur    B55/1/3v                            ngaγwangdorji   B39/11/1r                nasun-u      B18/7/5v, D166/9r, D225/4r, E8/5v, E8/9v   ni    B55/2/19r, B55/4-l/8r, B55/6/2v, D141/3r,                nasutu       B55/7a/4v, D244/1v                               D141/4v, D159-5/3v, D271/5r                nasu-tu-yin   D322/1v                            ničul        D100/3v, D217/3r                nasu-yi      D141/4v, D221/1/7r, D271/8r         ničügen      D172/7r                nawan=güngjid   D217/1v                          niduluγsan-u   B55/1/2v                nayan        B18/9/2v, D100/5v, D141/2v, D217/4v,   nidü      B61/2/2v, B65/1/2v, B81/2/2r, D79/1/4r,                             D322/4r                                          D159-5/5r, D172/3r                nayidangγui   D322/4v                            nidüben      D271/2v                nayidungγui-yin   B62/1/36v                      nidü-ben     B55/4-l/7v                nayim[a]n    D25/2r                              nidüber      B55/4-III/15r, B62/1/36r                nayiman      D25/5v, D111/1v, D140/3r            nidü-iyer    D79/1/7v                nayimin      B18/9/2v                            nidün        B45/9/3v, B45/9/5v, B50/3/4v, B50/3/7r,                nayira=γulaγsan   D219/2/2r                                   D77/2r, D77/3r, D79/1/6v                nayira=γulju   B18/7/2v                          nidün-dü     D172/3r                nayiraγulbai   D322/4v                           nidün-iyer   B39/11/15r, B161/1/11r                nayiraγuluγsan   D219/1/3v                       nidün-tür    B65/1/2v                nayiraγul-un   E8/3r                             nidün-ü      B45/1v, D141/4r, D291/1/1v                nayiral[a]γulun   D166/5r                        nidün-yier   B50/3/8r, B55/2/15r                nayiraldun   B39/11/13r, B161/1/9v               nidütei      B61/2/2v                nayiraltu-bar   D219/2/2r                        nidü-tü      D77/5r                nayiriγulju   B55/4-l/5r                         nige         B45/9/4v, B50/3/3v, D141/2v, D141/3r (2),                nayirildun   B55/2/13r                                        D159-5/3v, D159-5/5r, E8/2r                nayud        B55/1/2v                            nigedčü      D79/1/3r                negegdetügei   D79/1/11v                         nigedjü      B50/3/3r                negegsen     B18/9/1v (2), D79/2/4r              nigedkejü    B45/9/2v                negejü       B45/9/5v, B50/3/2v, D79/1/6v        nigedken     B55/7a/1r                negemü       B45/9/2r (3)                        nigen        B18/9/1v, B18/9/2v, B39/11/3v, B45/1r,                negemüi      B50/3/2v, B50/3/7r, D79/1/2v (3)                 B45/9/3r, B45/9/4v (3), B50/3/5v, B50/3/6r                negen        D271/4v                                          (2), B55/1/1v, B55/1/2r, B55/1/2v, B55/1/3v,                nelenggüi    D77/4r                                           B55/2/3r, B55/4-l/2r (2), B55/4-l/5v, B55/4-                nem[e]tügei   B55/4-IV/25r                                    l/7r, B55/6/1v, B55/6/2v, B62/1/35r,                nemegdaγsan   B65/17/5v                                       B161/1/2v, D25/1v, D77/2r, D79/1/3r,                nemeged      D225/4v                                          D79/1/5v (2), D141/2v, D141/3r, D166/2r                nemegsen     B55/6/5r                                         (3), D166/2v (2), D166/4r, D178/2/2v,                nemegülügči   B55/6/5r                                        D244/1v, D286, D322/2r, D322/2v, D322/3r,                nemegülün    D217/6v, D271/8v                                 E8/1v (4), E8/2r, E8/2v                nemejü       D77/4r, D225/3v                     nigen-e      B50/3/5v                nemekü-yin   D178/2/2v                           nigente      B55/1/1v, B55/1/2r (2), B55/1/2v, B55/1/3r                nemen        B55/4-l/9r (2)                                   (2), B55/1/3v (3), B55/1/4r                nemeri       D77/4r                              nigü=les=ün   D140/2v                nemetügei    B18/7/7r, D79/2/3r                  nigül        B45/9/2v, B45/9/3r, B45/9/3v, B45/9/4r,                neng         B39/11/20r, B50/3/2v (2), B55/2/20v,             B45/9/4v, B45/9/6v, B50/3/3r, B50/3/3v (2),                             B161/1/14r, D77/4r, D79/2/2r, D79/2/3r,          B50/3/4r (2), B50/3/5r, B50/3/9r, B50/3/9v,                             D79/2/4r, D159-5/2r, D221/1/7v                   B55/1/1r, B55/1/1v, B55/1/2r, B55/1/2v (2),                ner[e]tü     B65/17/3v (2), B65/17/4r (3), D141/3v,           B55/1/3v, B55/1/4r, B61/2/4v, B65/1/5r,                             D166/2r                                          D79/1/3r, D79/1/3v (2), D79/1/4r, D79/1/5r,                nere         B18/7/5v, D166/10v                               D79/1/5v, D79/1/8v, D140/2r, D140/2v,                ner-e        B55/4-l/7r, D79/2/2v, D79/2/4r, D225/3v,         D166/7v, D291/1/2r                             D225/4v, E8/6r                      nigül[e]sčü   B55/4-l/3v                ner-e-i      B55/1/2r (2), B55/1/2v, B55/1/3r, B55/1/3v   nigül-eče   D141/4v                             (2), B55/1/4r, B55/2/5r, B161/1/3v   nigülesküi   B61/1/4r                neres-i      D322/4v                             nigülesküi-ber   D225/3r                neres-yi     D141/4r                             nigülesküi-yi   D271/9r                neretei      B55/4-IV/17v, B55/4-IV/18r, B65/17/1v,   nigülesü   D244/2r                             B65/17/2r (2)                       nigül-i      B45/9/7r (2), D79/1/9r, D286                ner-e-tei    B55/4-IV/18v                        nigüls[e]küi   B55/7a/2v                nereten      D166/6v, E8/4r                      nigülsegči   B55/4-III/15r                neretü       B18/7/6v, B45/9/2v, B45/9/3v (3), B50/3/3r   nigülsün   D147/3r, D291/1/2r                             (2), B50/3/4r, B50/3/4v, B55/1/1v, B55/1/3r,   nigül-tu   D79/1/5r                             B55/6/2v, B55/6/4r, B61/2/1r, D79/1/3r (2),   nigültü   B45/9/4v (2)                             D79/1/4r (3), D79/1/5r, D141/1v (2),   nigül-tü   B50/3/5v (2), D79/1/3v, D79/1/5r (2), D286                             D166/11r (2), D166/1v, D172/1r, D178/1v,   nigülün   B45/9/3r                             D178/2/2v, D271/6v, E8/1v (2), E8/6v,   nigül-ün   B50/3/9r, D147/2v, E8/4v                             E8/7r (2)                           nigül-yi     D141/4r, D172/5v                neretü-yi    B45/9/4r, B50/3/5r                  nigüs        D141/4v                neretü-yin   D178/2r                             niγuča       B18/7/2r, B18/7/3r, B61/1/6r, B62/1/37r,                ner-e-ü      B55/4-l/2v                                       D219/2/2r                ner-e-yi     B39/11/5v, B55/1/1v                 niγuča-yin   B55/4-l/2r, B55/7a/3v, D219/2/3r                neris        B55/4-l/8v                          niγuγči      D271/4v                nertü        B50/3/4r, D10/1r, D291/1/1r         niγur        B39/11/16r, B45/1r, B55/2/16r, B161/1/11v                neyilegülküi   D77/4r                            niγurbar     B55/4-l/4v                neyilegülügsen   D77/4r                          niγurtai     B55/4-l/2r, D159-5/5r                neyilelčekü   B39/11/20v, B55/2/21r, B161/1/14v   niγur-tai   D159-5/3v                                                             332","niγur-tu     B50/3/10v, B55/6/1v, D166/4r, D322/2r,   noyad-un   B39/11/11v, B55/2/11v, B161/1/8v                             E8/2v                               noyan        B18/9/2r, B55/4-II/12v, B55/4-II/13r (2),                niγur-un     D178/2r                                          D25/6r, D27/3v, D140/2v, D140/3r (2),                nilq-a       B61/2/3r, B65/1/3r, D147/2v, D172/3v             D291/1/2r, D291/1/2v                nilqai-yin   D159-5/3v                           noyir        D178/1/3r                nilqasun     B62/1/36r                           noyir-dur    D141/2v                nimgen       D166/9v                             noyitun      B81/2/2r                nirawan-u    B39/11/17v, E8/10r                  nögčigsen    B18/7/3v, B55/1/1v (2), B55/1/2r, B55/1/2v                nirayilaγsan   B61/2/1v, B65/1/1v, D172/1v                    (2), B55/1/3r, B55/1/3v, B55/1/4r, B55/4-                niru=γud-un   D79/1/8r                                        l/2r, D322/1v, D322/3r                niruγun-u    B45/9/6v, B50/3/9r                  nögčigsen-ün   D141/3r                niruzid      B81/2/1r                            nökü=čügül   D140/2v                nirwan-u     B55/2/17r, B161/1/12v               nöküčegsen   B62/1/33v, B62/1/34r (2)                nisawanis-i   B81/2/2v                           nöküčegül    D291/1/2r                nisgegči     B55/4-IV/22v                        nöküčel      D178/1/2v                niskegči     B55/6/5v, D10/3v                    nöküčeldüg=či   B18/7/5v                niskeged     B55/4-IV/22v                        nöküčeldüküi   B18/7/5v (2)                niskegülüged   D10/3v                            nöküčel-yi   B45/2r                nisun        D77/3r                              nöküčigülün   D141/4v                nisügči      B45/1r                              nöküd        B18/7/4v, B18/7/6r, B55/2/13r, B55/4-II/11r,                nisün        B65/17/4r                                        B55/4-II/12v, B55/4-II/13r (2), B55/4-II/13v,                niswa=nis-un   B62/1/36v                                      B55/6/2v, B161/1/9v, D140/3r, D141/3v,                niswanis     B62/1/34v                                        D147/1v, D166/4r, D225/2v, D291/1/2v                niswanis-un   B18/9/2v, B62/1/37v, D79/1/1v, D147/2v,   nöküd-luγ-a   B45/9/2v                             D178/1/2r, D271/5v                  nöküd-ün     B62/1/35r, D140/1v, D271/7r, D271/8r,                ṇi-yin       B61/1/5r                                         D291/1/1r, E8/2v, E8/8r                noγuγan      D77/3r                              nöküd-yi     B65/1/5r                nom          B18/7/5v, B39/11/2v, B50/3/10r, B55/2/2r,   nökür   B18/7/3v (3), B18/7/4r (9), B18/7/4v (8),                             B55/4-II/10v, B55/4-l/10r, B55/4-l/5r,           B18/7/5r (4), B18/7/6r, B18/9/1v,                             B55/4-l/9v, B161/1/1v, D77/4v, D79/2/4r,         B39/11/13r, B45/1v (2), B55/4-l/4v, B55/4-                             D100/6v, D217/6v                                 l/5v, B55/4-l/7r, B55/6/5r, B81/2/2v, D10/8r,                nom[-]luγ-a   D219/2/4v                                       D159-5/4r, D166/4r, D166/5r, D166/5v (5),                nomčilan     D219/1/7v                                        D166/9r, D219/1/3r, D219/1/3v (2),                nom-i        B55/7a/2v, B55/7a/3v, B61/1/6r, D217/5v          D219/1/4r, D219/1/4v, D219/1/5r (2),                nom-iyar     B62/1/37v                                        D219/1/6r, D219/1/8r, D219/2/1v,                nomla=qui-dur   D178/1/2v                                     D219/2/2v, D219/2/3r, D225/2v, D271/1v,                nomlaba      B50/3/11v, D79/1/11v                             D271/2v, D271/3v, D271/5r, D271/5v, E8/3r                nomlabkereg(?)-tü  D79/1/1v                                   (2), E8/3v (4), E8/5r, E8/6r                nomlaγsan    B55/7a/2v, B55/7a/4r, B61/1/4r, B61/1/5v,   nökür-ber   D271/4v                             B61/1/6r                            nökür-dür    B61/2/4v                nomlaqui     D322/2r                             nökür-i      B55/4-l/6v                nom-luγ-a    D178/1/4v                           nökür-iyer   D159-5/2v                nomtu        D178/1v, D178/2r, D178/2v           nökürlemü    B39/11/14v, B55/2/14r                nom-tu       D178/2r                             nökürlemüü   B161/1/10v                nom-tur      B62/1/32v                           nökürlen     B45/1r, B55/4-l/5v (2)                nom-u        B55/2/17r, B55/2/4v, B55/7a/3v, D219/2/4r   nökür-ün   B18/7/5v, D219/1/2v                nom-ud-i     B55/4-III/15r, B61/1/4r, B61/1/5v,   nökür-yier   D159-5/5v                             B62/1/36v, B62/1/37r                nu=γud       D166/13v                nomudqaγtun   B161/1/12r                         nuγud        B18/7/2r, B18/7/2v, B18/7/5v (2), B45/1r,                nom-ud-un    B61/1/5v                                         B45/1v, B45/2r, B55/4-IV/21r, B55/4-l/2v,                nomun        B39/11/19v, B161/1/14r, B161/1/3v,               B55/4-l/5v, B55/4-l/6v, B55/4-l/8r, B55/4-                             D219/1/6v                                        l/8v, D141/3v, D166/13v, D178/1/4r,                nom-un       B18/7/2r (2), B18/7/2v, B18/7/4r, B18/7/5r,      D178/1v, D178/2r, D219/1/3r, D219/1/5r,                             B18/7/6v, B39/11/17r, B39/11/18r,                D219/1/5v, D219/1/6v, D219/1/7v,                             B39/11/5r, B55/2/18r, B55/2/20r, B55/4-          D219/2/2v, D225/4v, D271/3v, D322/3r                             II/11v, B55/4-l/3r, B55/4-l/3v, B55/4-l/4v,   nuγud-dur   B18/7/3r (2), B18/7/3v (7), B18/7/4r                             B55/4-l/9v, B61/1/6r, B62/1/32r, B62/1/34r   nuγud-i   B55/4-III/14v, B55/4-III/15v, B55/4-III/16r                             (2), B62/1/34v, B62/1/35r, B65/4/3r,             (9), B55/4-III/16v, B55/4-l/7v, D10/11r,                             B161/1/12v, B161/1/13r, D10/5r, D77/1v,          D25/7r, D25/8r, D100/3r, D178/1/2v,                             D140/1v, D166/13v, D178/1/2v, D178/1/4v,         D219/1/7v, D221/1/6v, D271/5r, D322/4v,                             D178/2/1r, D271/6v, D322/4r, E8/9r               E8/9r                nomuqadqaqui-yin  D79/1/5v                       nuγud-tur    B55/4-IV/20v, B55/4-l/7r, D25/7r, D25/7v,                nomuqan      B55/1/3r                                         D100/2v, D100/5v, D221/1/5v                nomuqan-eyer   D27/3v                            nuγud-tur-i   D217/4v                nomuqan-iyar   D25/6r                            nuγud-un     B18/7/1v, B18/7/6r, D166/13v, E8/9r (2)                nomuqu=dqaγtun  B39/11/16v                       nuγud-yi     B18/7/6r (2), B45/1v (2), B55/4-l/3r,                nomuqudq-a   D271/9r                                          D10/10v, D100/6v, D217/5v                nomuqudqaγtun   B55/2/16v                        nuγud-yin    B81/2/2v                nom-yi       B55/4-IV/21r, D10/10v, D141/2r (2),   nuγusun    D79/2/4r                             D141/3r, D221/1/6v                  numu         D221/1/2r                noqai        B45/9/7r, B50/3/9v, B55/6/5v, D79/1/2r,   numu-yi   B55/6/1v                             D79/1/9r, D141/2v, D166/12r         nuraqu-yin   E8/1v                noqui        E8/8r                               nurum        B65/1/4r, D172/4v                nota         B161/1/9v                           nuruman      B61/2/4r                noyad        D219/1/7v, D225/1v                  nutuγ        B39/11/2r, B39/11/5v, B55/2/1v, B55/2/5v,                noyad-ača    D225/2v                                          B161/1/1v, B161/1/4r, D166/1v, E8/1v                                                             333","nutuγ-ḍaki   B161/1/3v                           oduyuu       B50/3/2v                nutuγ-dur    B39/11/13r, B161/1/9v               ogyu         D219/1/2r                nutuγ-taki   B39/11/5r, B55/2/5r                 oγ=turγui-tur   D166/4r                nutuγ-tur    B55/2/13r                           oγta         B55/1/3r                nutuγ-un     B39/11/18r, B55/2/18r, B161/1/13r   oγtačiγul    D79/1/5r                nuur-un      B55/7a/7r                           oγtalaγsan   B55/2/8v                nügüd        B18/7/2r                            oγtalaqu     D141/2v                nügüd-dür    B18/7/3v, B18/7/5r (2)              oγtalugči    B65/4/3v                nügüd-iyer   B18/7/2r                            oγtaluγsan   B39/11/8r                nügül        D291/1/1v                           oγTar=γui    B61/1/2v                nükeber      B18/9/1v                            oγtaraγui    D10/8v                nüken-dür    D141/3r                             oγtarγui     B45/9/5v, B50/3/2r, B50/3/7r, B55/4-II/12r,                nüken-iyer   D77/3r                                           B55/4-III/16r, B55/4-IV/20r, B55/4-IV/22v,                o=ru=si=bai   B55/1/1r                                        B55/4-IV/25r, B55/4-l/7r, B55/7a/2r, D10/3v,                oblal-i      B39/11/9v, B55/2/10r, B161/1/7r                  D77/3r, D79/1/7r, D166/13v, D217/2v                obuγ-a       D219/1/2v                           oγtarγui-ača   B55/4-II/13v, D77/4v, D172/7r                očigči       D10/11r                             oγtarγui-dur   B45/9/4r, B55/4-l/2r, D79/1/4v, D221/1/2v                očiqui-tur   B65/1/5v                            oγtarγui-luγ-a   B55/4-l/5r                od           B55/6/2r                            oγtarγui-tur   B50/3/4v, B62/1/32r, D77/4v, E8/2v                od=tuyu      B45/9/2r                            oγtarγui-yi   D178/2/1r                odaγan       D79/1/3r                            oγtarγui-yin   B18/7/1v, B39/11/17v, B45/9/1v, B45/9/2r,                odaqui-dur   D10/8r, D100/3v                                  B50/3/11v, B50/3/1v, B50/3/8v, B55/2/17v,                odaqui-tur   D100/4r                                          B55/7a/3v, B61/1/5r, B62/1/37r, B161/1/12v,                odbal        B65/1/3r                                         D10/1v, D79/1/11v, D79/1/2r, D219/1/4r,                odbasu       B18/7/6r, B55/4-II/12v, B55/4-II/13r,            D271/1v                             D100/5v, D140/3r (4), D141/2r, D271/4v,   oγtarγu-yin   D77/2r (2)                             D291/1/2v (3)                       oγtorγui     B18/7/2v                odγ’ar=jamčo=ḍari D217/1v                        oγtu         B45/1r, D219/1/4v                odqan        B50/3/3r                            oγtuči       B45/9/4v                odqu         B45/1v                              oγtuγči      B50/3/5v                odqu-du      B55/4-l/7v                          oγtulju      D79/2/1v (2)                odqui        B62/1/37r                           oγtuluγsan   B161/1/6r, D217/3r, D221/1/3r                odqui-dur    D10/9r, D100/2v, D141/2r, D217/3v,   oγtur       B18/7/5v                             D217/4v, D221/1/2v, D221/1/4r (2),   oγturγui    B81/2/2v, E8/9v                             D221/1/6r                           oγturγui-dur   B18/7/2v, B18/7/5v                odqui-tur    B55/4-IV/20r, B55/4-IV/20v, D27/3r,   oγturγui-yin   D25/7v, D79/1/7v                             D217/3v                             oγuγ[a]ta    D221/1/7r                odqui-yi     B62/1/36v, D178/1/3r                oγuγ-a=ta    B45/9/4v                odqun        B45/9/2v                            oγuγata      B50/3/5v, B55/4-IV/21v, B62/1/32v,                odqu-tur     D271/4r                                          B62/1/34v, B62/1/37r (2), B65/4/3r, D166/4r,                odqu-yin     B45/2r                                           D217/5v, D219/2/3r, D322/1v, E8/2v                odsuγai      B55/4-III/17r                       oγuγta       D79/1/5r                odtuγad      B55/4-III/17r                       oγuli-bar    D79/2/1v                odtuγai      B18/7/6v                            oγutur       B50/3/6r                odtuyu       B45/9/2r                            oγyu         D77/3r                odu          B18/9/1v, B45/9/5r, D79/1/3v, D141/2v   oi       D159-5/3v, D159-5/4r                odu-a        D271/5r                             oi-dui       B18/7/5v                odud         B18/7/4r, B45/9/3r (3), B50/3/3v, D79/1/3v,   oi-dur   B18/7/5r                             D79/1/4v                            oki          B62/1/37r                odud-dur     B50/3/2r                            okin         B55/4-II/14r, B55/4-III/15r, B55/4-IV/24r,                odudi        B50/3/5r                                         B55/4-l/4r, B55/4-l/6r, D10/5v, D159-5/1v,                odud-i       B50/3/4v, D79/1/4v                               D159-5/3r, D159-5/4v                odud-tur     B45/9/5v, B50/3/11v, B50/3/7v, D79/1/7r   oladan   D166/1v                odud-un      B45/9/3r, B45/9/3v, B45/9/4r, B50/3/3v (2),   olaγ’ari   D217/1v                             B50/3/4r (2), B55/4-IV/19v (2), B55/4-  olan    B18/7/6r, B18/9/2r, B39/11/10v, B39/11/11v,                             IV/22r, D10/2v, D10/7v, D79/1/3v (2),            B39/11/13r (2), B39/11/15v, B39/11/20r,                             D79/1/4r, D79/1/4v (2), D100/1v, D100/2r,        B45/1r, B45/9/7v, B50/3/10r, B55/2/10v,                             D166/10r, D217/2r (2), D221/1/1v,                B55/2/11r, B55/2/11v, B55/2/12v, B55/2/13r,                             D221/1/2r                                        B55/2/15r, B55/2/20v, B55/2/2r, B55/4-                odud-un-i    B55/4-III/15v                                    IV/26r, B55/7a/3r, B55/7a/4v, B61/1/5r,                oduγad       D178/2/1v                                        B61/1/7r, B62/1/32v, B161/1/14r, B161/1/7v,                oduγsad      B18/7/3v                                         B161/1/8v, B161/1/9v (2), D25/3r (2),                oduγsan      B18/7/3v, D25/3v, D244/2v                        D25/5v, D27/2r, D27/2v, D77/5r, D79/1/1v,                oduγsan-u    D79/1/1v                                         D79/1/9v, D99/9r (2), D147/1v, D147/2v,                oduju        B50/3/2v                                         D159-5/2v, D166/10v, D166/5r, D225/4v,                odumu        D79/1/2v                                         E8/3r, E8/6r (2), E8/6v (5), E8/7r (3), E8/7v                odun         B18/7/6r, B39/11/17r, B50/3/6v, B55/2/16v,       (4)                             B65/17/2r, B65/17/3v, B65/17/4r,    olan-dur     D225/4r, D225/4v (2)                             B161/1/12r, D25/7v                  olan-ta      D141/2r                odun-ača     E8/6r (2)                           olan-tu      E8/7r (4), E8/7v                odun-dur     D79/1/2r                            olan-u       B55/7a/2r                odun-i       B45/9/3r, B45/9/4r (2)              olaza        D99/9r                odun-tur     B45/9/2r                            olbuγ        B39/11/6v, B39/11/7r, B55/2/6v, B55/2/7r,                odun-u       B50/3/8r, D25/2r, D99/8r, D111/1v                B161/1/4v, B161/1/5r                oduqui-tur   D217/2r                             oldaqu       B18/9/1v                oduyu        D79/1/2v                            oldaquy-a    B55/7a/2r, B61/1/3r                                                             334","oldubür      D219/1/5v                           orgilun      D141/3v                olγul        D291/2/2r                           orgil-un     D140/1v                olγun        B39/11/14v, B161/1/11r              ori          D147/1v                olja         B18/9/1v (2), B39/11/12v, B55/2/12v,   orkimji   D178/2r (5)                             B161/1/9r, D25/3r (2), D25/3v, D25/4r (3),   orqui-du   D172/2v                             D25/5v, D25/6r (2), D27/2r, D27/2v, D27/3r   orqui-dur   B61/2/2r                             (2), D27/3v                         orqui-yin    B18/9/1v                olja-tu      D25/3r                              orqun        B18/7/5r                olja-tur     D27/3v                              oru=si=ba    B61/1/1r                olqu         B18/7/6v, B55/1/4r, B55/7a/5r, B55/7a/5v,   oru=siba   B65/4/1r, D141/1r                             B61/1/7v, B61/1/8r, D172/7r         oru=situγai   E8/9r                olqu-yin     E8/10r                              oru=siy-a    B55/4-l/6v                oltal-a      B39/11/2v, B161/1/1v                oruba        D166/7v, D166/8r, D166/8v, E8/4v, E8/5r                olu=dan      E8/1v                               orubasu      D271/4r                oluγad       B55/2/14v, B62/1/37v, D147/3r       orud         D271/7v, D291/2/1r (2)                oluγsan      B18/7/6v, D291/2/2r                 orud-i       D225/5r                olumu        B39/11/21r                          orudud-yin   D159-5/1v, D159-5/3r, D159-5/4v                olumui       B55/2/21v, B161/1/15r               orud-un      B18/7/2r, B18/7/2v, B18/7/6v, D166/13v                olun         B39/11/2v, B161/1/1v, D79/2/2r, D79/2/3r   orugil-un   D291/1/1r                             (3), D79/2/4r                       oruγad       D286                olun-u       B61/1/3r                            oruγsan      B55/4-l/9v                olutal       B55/2/2r                            oruγsan-i    D322/3r                olza         D99/9r                              oruγsan-iyar   B18/7/2v                olzatai      D99/9r                              oruγu=luγsan   B61/2/3r                ōm-iyar      D178/2/1r                           oruγulbasu   B39/11/5v, B55/2/5r, B161/1/4r                omuγ         B55/4-IV/21v, B55/4-IV/22r, D10/2r,   oruγulγuluγsan   B61/2/2v                             D10/2v, D25/5v, D166/10v, E8/6r     oruγulju     B61/2/5r, B65/1/5r, D27/4r, D79/2/2v                omuγ=tan     B61/1/5r                            oruγulqui    B18/7/5v                omuγrqaqu    B161/1/11r                          oruγulsuγai   B39/11/5v, B55/2/5r                omuγtan      B62/1/36r                           oruγulu=mui   D322/4v                omuγtu       B55/7a/3v, B62/1/33r                oruγuluγči   D111/2v                omuγ-tu      D244/1v                             oruγuluγsan   B61/2/2v, B62/1/32v, B65/1/3r, D172/3r,                omuγtu-yin   D219/2/3v                                        D217/3r, D221/1/3r                omurai       B45/9/5r                            orui         D77/3v, D100/1v, D141/3v                omuru        B50/3/6r, D79/1/6r                  orui-ača     D291/1/1r                on           B39/11/12v, B55/2/12v, B161/1/9r    orui-daγan   B62/1/35r, B81/2/2r, D10/7v                onča         B62/1/36r                           orui-ḍaγan   D221/1/1v                on-du        D286                                orui-dur     B45/1r, D159-5/3v, D322/2v                ong=γun      D27/3v                              orui-taγan   D217/2r                ongča        B45/1r                              orui-tur     B55/4-IV/19v, B62/1/32v                ongčilan     B55/4-l/4r                          orui-yin     B55/4-l/4r (2), B55/4-l/6r, B55/7a/1v,                ongγi        B18/7/5r                                         B55/7a/2r, B55/7a/3r, B61/1/2v (2),                ongγuča      B55/4-l/8r, B55/6/4v, D322/4r                    B61/1/5r                ongγučalun   D271/4r                             oruju        B62/1/37v, D286                ongγun       B39/11/15v, B39/11/8r, B55/2/15v,   orun         B18/7/1v, B18/7/4v, B18/7/6v, B39/11/10r                             B55/2/8v, B161/1/11v, B161/1/6r, D25/3r          (2), B39/11/10v, B39/11/11r, B39/11/13r,                             (2), D25/3v, D25/4v, D25/5v, D25/6r,             B39/11/18v, B45/1r, B55/1/3v, B55/2/10v,                             D27/2r, D27/2v, D99/9r                           B55/2/11r, B55/2/11v, B55/2/13r, B55/4-                onglu        B18/7/4v                                         l/3v, B55/4-l/4v, B55/7a/1v, B61/1/2v,                onul         B55/4-l/9v                                       B61/1/4v, B62/1/32v, B62/1/33v, B65/17/3r,                onul-i       B55/6/4v                                         B161/1/7v (2), B161/1/8r, B161/1/8v,                onultu       B18/9/2r                                         B161/1/9v, D77/1v (2), D140/1v, D141/3r                onuquy-a     B65/1/6r                                         (3), D141/3v, D147/1v, D159-5/6r, D166/1v,                oqur         B45/9/4v, D79/1/5v                               D178/1/3v, D178/1v, D178/2/2v, D219/1/2r                or[u]ba      E8/5r                                            (2), D219/1/3r, D219/1/5v, D219/1/7v,                or[u]γulaqui   D25/3v                                         D219/2/1v, D219/2/3r, D271/1v, D322/4v,                or[u]γuluy-a   B161/1/3v                                      E8/1v, E8/5v (2), E8/6r, E8/6v, E8/7r (2)                oraγulju     B55/4-l/5r, B55/4-l/7r              orun-[d]aγan   B45/2r                oraju        B62/1/37r                           orun-a       B161/1/4v, D141/3v (2), D147/2r, D178/1v,                orčiγulqui   D99/9r                                           D291/1/1r                orčilang-i   B62/1/37r                           orun-ača     B45/1r, B55/4-l/4r, B55/6/2v, B55/7a/1v,                orčilang-u   B55/4-IV/25r, B55/4-IV/25v                       B61/1/1v, D140/1v, D141/1v, D166/10r (2),                orčilang-un   B62/1/32r, B62/1/34v, B62/1/35r, B62/1/36r,     D166/9v (2), D271/1v, E8/5v                             E8/3v                               orunča       D271/6v, D271/7v                orčilan-un   D166/6v                             orun-daγan   B18/7/6v (2)                orčin-i      D178/2/1v                           orun-ḍaγan   B39/11/21r, B161/1/15r                orčin-u      B55/4-IV/25v, B55/4-IV/26r          orun-dakin   B161/1/13r                ordu         B39/11/6v, B55/2/6r, B55/4-l/3v, B161/1/4v,   orun-dakin-a   B55/2/10v                             D79/2/1v, D147/1v, D147/2v, D166/4r,   orun-dakin-daγan  B55/2/18v                             D166/4v, D225/1v, E8/2v             orundur      B55/4-l/9v, B65/1/5v, B65/1/6r                ordu-i       D79/2/3r (2), D79/2/3v (2)          orun-dur    B18/7/2v, B18/7/6v, B61/2/5v (2), B62/1/33r,                ordun-daγan   B161/1/13v                                      D140/1v, D219/1/2v (2), D219/1/3r,                ordun-taγan   B39/11/19r, B55/2/19r                           D291/2/1r                ordu-yi      D225/1v                             orungdu      D172/6v                ordu-yuγan   D79/2/1v (2)                        orun-i       D219/1/4r, D271/4r                orgil-taki   D219/1/2r                           orun-taγan   B55/2/21v, B55/4-III/17r, D166/13r, E8/9r                                                             335","orun-tu      D172/7r, E8/8r                      oyir[-a]     D141/3v                orun-tur     B62/1/32r, B62/1/32v (2), B62/1/33r,   oyir-a    B39/11/3r, B55/2/3r, B161/1/2r                             B62/1/34r (2), B62/1/34v (2), D291/1/1r   oyir-a-yi   D140/2r                orunu        B55/4-l/6r                          oyiri        D291/1/1r                orun-u       B18/7/5r, B18/7/6r, B39/11/18r, B39/11/19r,   oyita   B65/17/1v                             B39/11/19v, B39/11/1r, B39/11/6r,   oyudal-iyar   B45/9/5v, D79/1/6v                             B39/11/8v, B50/3/9r, B55/2/18r, B55/2/19v,   oyudal-yiar   B50/3/7r                             B55/2/1r, B55/2/20r, B55/2/6r, B55/2/8v,   oyun   B65/17/5r (2), D166/12v, D178/2/1v, E8/8v                             B55/4-l/4r, B55/4-l/5v, B55/7a/1v,   oyun-tu     B65/17/5r, D219/1/1v                             B55/7a/3r, B61/1/2r, B61/1/4r, B161/1/13r,   oyutu   D147/2v                             B161/1/13v, B161/1/14r, B161/1/1r,   öb[e]süben   D219/1/3r                             B161/1/6r, D172/4r, D217/6v, D219/1/5r (2),   öbčin   B81/2/1v                             E8/9r                               öber         B18/7/5r, B45/2r, B55/4-III/17r, B55/4-l/2r,                oruqu        D79/1/1v, D141/2v, D178/1/3r                     B55/4-l/2v, B55/4-l/8v, B55/4-l/9v,                oruqu-tu     B55/4-l/8r                                       B55/7a/4v, B61/1/7r, B62/1/36r, B65/1/3v,                oruqu-yi     D77/4r                                           D166/13r, D271/1v, E8/1v, E8/8v                orusi        D178/2/2v                           öber-ber     B18/9/2v                orusi=γuldaqui   E8/10r                          öberčilekü   B55/4-l/4v                orusi=γuluγsan   B65/4/3r                        öber-degerben   B61/2/3v                orusi=qu     D166/13v                            öber-deger-ben   D172/4r                orusi=tuγai   B18/7/7r, D166/13v, E8/5r, E8/8v   öbere        D166/1v                orusiba      B61/2/1r, B161/1/1r, D10/1r, D77/4r,   öber-e    B65/4/2v (2)                             D147/1r, D166/8v, D178/1/1r, D221/1/1r,   öber-eyen   D141/3r, D271/6r                             E8/1r                               öberiyen     B161/1/2v                orusiba[i]   D77/1r                              öber-iyen    B39/11/3v, B81/2/2v, D322/1v                orusibai     B39/11/1r, B50/3/1r, B55/2/1r, D79/1/1r,   öber-luγ-a   D322/2v                             D225/2r                             öber-tür     D178/1/2r, D322/2v                orusiγči     D147/2r                             öberün       B39/11/10r, B39/11/15r, B39/11/16v,                orusiγsan    B55/4-l/3v, B55/7a/2v, B61/1/3v, D147/1v,        B39/11/17r, B39/11/1v, B50/3/3r, B55/2/10v,                             D159-5/1v, D159-5/3r, D159-5/5r,                 B55/2/16v, B55/2/17r, B55/2/1v, B55/4-                             D219/1/2r, D219/1/2v, E8/3r                      III/17r, B55/4-IV/21v, B55/4-IV/23r, B55/4-                orusiγtun    D219/1/3r                                        l/2v, B55/4-l/7r, B65/17/4v, B161/1/11r,                orusiγula    E8/4r                                            B161/1/12v, B161/1/1v, B161/1/7v, D10/4v,                orusiγula[n]   E8/3v                                          D79/1/3r, D166/13r, E8/9r                orusiγulan   E8/8v                               öber-ün      B18/7/1v, B18/7/6v (3), B45/2r, B45/9/2v,                orusiγulbai   B55/6/1r, B65/1/1r, D77/2r                      B55/2/14v, B62/1/36r, B161/1/12r, D25/8r,                orusIγulju   B55/7a/1r, D166/2r, E8/1v (2)                    D77/2v, D271/1v, D322/1v, D322/3r                orusiγulqu   E8/9r                               öberyien     B55/2/3r                orusiγulun   D166/7r                             öber-yin     D178/1/2r                orusiγul-un   D166/13r                           öbes[ü]ben   D219/1/8r                orusiju      D166/14r, E8/9v                     öbesben      D219/2/4v                orusin       B65/4/3v, D147/2r, D178/1/4v, D225/2v,   öbesüben   D77/3r                             D271/2r, E8/1v                      öbesü-ben    E8/10r                orusiqu      B18/9/2v, B55/4-IV/25v, B55/4-l/9r, B55/4-  öbsüben   D244/1v                             l/9v, B81/2/2v, D79/2/4v, D99/9v (2),   öbügen   D141/1r                             D166/13v, D166/7v, D166/9r, D225/4r,   öbür-tür   D244/2r                             E8/4v, E8/5r, E8/8v, E8/9r          öbüsü        B55/2/12v                orusiqui     B18/7/6r                            öčejü        D178/1v                orusitu=γai   E8/9r                              öčibesü      D166/2r, E8/1v                orusituγai   B18/7/7r, B39/11/19r, B55/2/19v (3),   öčig      D25/8v, D225/5r                             B55/2/20r (4), B161/1/13v (2), B161/1/14r   öčigsen   B55/2/19r, D25/8v                             (5), D10/11r, D77/1v, D77/4r, D79/1/7r,   öčigsen-i   B39/11/19r, B161/1/13v                             D79/2/3v, D79/2/4v (3), D166/8v (2),   öčiküi    D166/12v, E8/8v                             D225/2r, D225/4v (4), D225/5r (4), E8/4v,   öčikü-yin   B18/9/2r                             E8/5r (3), E8/8v, E8/9r             öčimü        D178/2/1v                orušiba      D159-5/1r, D166/1r, D217/1r, D219/1/1r   öčimüi   B55/4-l/7r, D178/1v                orušibai     B55/4-II/10v, B55/4-III/14r, B81/2/1r,   öčüdke   D271/3r                             D172/1r, D244/1r                    öčüken       B18/7/5r, B62/1/35r, D159-5/5r, D166/13r,                orušiγad     D219/1/5v                                        D225/4v, E8/8v                orušiγsan    D166/5r                             öd           B45/9/3v, B50/3/4r, D79/1/4r                orušiγul=qu   D166/13v                           ödüd-ün      D79/1/3v                orušiγulbai   B65/1/1v                           ödütü        D166/2v                orušiγulun   B55/4-III/17r, D166/6r              ög           B65/17/4v, B65/17/5r (2)                orušiju      B39/11/18v                          ögbei        B65/17/5v                orušin       D166/1v                             ögede        B45/9/2r (3), B45/9/5v, B50/3/2v (4),                orušiqu      B55/4-IV/26r (2), B55/4-l/10v, D217/7r           B50/3/7r, D79/1/2v (4), D79/1/6v, D159-                orušituγai   B39/11/19v (5), B39/11/20r, B55/4-II/14r,        5/2r, D159-5/2v, D159-5/5r                             D166/12v, D166/13v, D166/7v, D166/8r   ögedelekü   E8/4r                orutuγai     D25/2v, D99/8v                      ögegümüi     D141/2r                oruyaldaqu   D141/2v                             ögekün       D79/2/2r, D79/2/2v (2), D79/2/3r, E8/4r                oruyuγsan    D159-5/2r, D159-5/2v                ögeküne      E8/2r                osulda       D271/2v                             ögekün-iyer   D79/2/2v                otuči        B55/4-IV/25r, B55/4-IV/25v (2), B55/4-  ögen     D10/10v                             IV/26r                              ögere        D178/2r                otuči-yin    D25/8r                              ögetügei     B65/17/5v                oyir         D140/1v                             öggüči       B55/4-IV/23r                                                             336","öggügči      B45/1v, B55/4-IV/23r (2), B55/6/4v, D10/4r       B55/2/5r, B55/4-III/17r, B55/4-IV/20v,                             (4), D27/4r, D111/2r (2)                         B55/4-IV/25r, B55/4-IV/25v, B55/4-IV/26r                öggügči-yin   D25/8v                                          (2), B55/4-l/10r, B55/4-l/9r, B55/4-l/9v (2),                öggügsen     B39/11/2v, B55/2/2r, B161/1/2r, E8/7v            B55/6/7v, B81/2/2v, B161/1/12v,                öggügsen-iyer   D322/2v                                       B161/1/13r, B161/1/13v, B161/1/14r (3),                öggüle       B50/3/1v                                         B161/1/15r, B161/1/3v, B161/1/9v, D10/8r,                öggülebesü   B161/1/14v                                       D77/2r, D79/1/6v, D79/2/4v (4), D99/9v,                öggülegdeküi   B161/1/14r                                     D100/2v, D159-5/6r, D166/13v (5),                öggülegdekün   B161/1/12r                                     D166/14r (2), D166/1v, D166/2r, D166/3r                öggülejü     B39/11/10r, B161/1/7v                            (2), D166/6r, D166/6v, D166/7v, D178/1/4v,                öggülekü     B161/1/14v                                       D178/2/2v, D219/1/5v, D219/1/6v,                öggülkü      B39/11/20v                                       D221/1/6r, D221/1/7v, D225/2r (2), D225/3r,                öggün        B18/7/5r (3), B18/7/5v (9), B55/4-IV/21r,        D225/4r (4), D225/4v (4), D225/5r (4),                             B55/6/6v, D25/4v, D25/6v, D25/8v (2),            E8/10r (2), E8/1v (3), E8/2r, E8/2v, E8/3v,                             D27/4r, D27/4v (3), D27/5r (3), D27/5v,          E8/4r, E8/4v, E8/5r (2), E8/7v, E8/8r (3),                             D77/1v (3), D100/6v, D111/2r, D111/2v,           E8/8v, E8/9r (5), E8/9v (6)                             D111/3r (2), D166/9r (4), D166/9v (4),   öljei-i   B55/2/11v, B161/1/8v                             D217/5v, D217/6r, D221/1/6v, D221/1/7r,   öljei-tü   D166/7v, D225/5v, E8/8r                             D271/5v, D291/2/1v, E8/5v (6)       öljei-yi     B39/11/11v, D225/4v                ögkü         B39/11/9r, B55/2/9v, B161/1/7r      öljeyiqutuγ   B161/1/13v, B161/1/14r (3)                ögküi        D178/1/2r                           ölmei        B39/11/11v, B55/4-IV/23v                ögküi-ben    D27/4v (3), D27/5r                  ölmei-dü     B61/1/6v                ögkü-yi      D25/4r                              ölmEi-dür    B55/7a/1v, B55/7a/2r, B55/7a/3v, B61/1/2r,                ögleg        B55/2/17r                                        B61/1/2v, B61/1/3r, B61/1/3v, B61/1/4r,                öglig        B55/2/2r, B161/1/12v, B161/1/2r, D25/8v          B61/1/4v (2), B61/1/6r (2), B61/1/7r,                öglige       B39/11/17r, B39/11/2v, B45/9/6r                  B61/1/7v                öglige-ün    B50/3/9r                            ölmei-i      B55/2/11v, B161/1/8v                öglige-yin   B18/9/1v, B39/11/11v, B39/11/14r,   ölmei-ni     D159-5/6r                             B50/3/7v, D77/1v, D77/3v, D77/5r,   ölmEi-tur    B55/7a/1v, B55/7a/4r                             D79/1/7r, D79/1/8v, D166/7v, D166/9r,   ölmEi-tür   B55/7a/2v (2), B55/7a/3r, B55/7a/3r,                             D225/5r, D322/2r, E8/4v, E8/5r                   B55/7a/3v, B55/7a/4r, B55/7a/4v, B61/1/5r,                öglig-ün     B55/2/12r, B55/2/13v, B161/1/10r, D271/2v,       B61/1/5v                             D271/3v, D271/5v                    ölmei-yien   B55/4-l/2v                öglig-yin    B45/9/6v, B55/4-II/12v, B55/4-l/10r,   ölmii-dür   B55/7a/5r                             B55/7a/6r, B161/1/8v, D159-5/6r     ölügčin      D159-5/2v                ögsügei      B18/7/2v                            ölügei-tür   B65/1/2r                ögüčeg       B18/7/4v                            ölüs=küleng   B18/9/2r                ögüdel=kü    D166/6v                             ölüskü       D271/5v                ögüken       D166/3r                             ölzei        D100/5v, D217/6r                ögüken-iyer   D225/2v (3)                        ömči-tü      D166/6v                ögüle        B18/7/6v, B39/11/3r, B39/11/3v, B39/11/4v   ömdegetü   D77/5r                             (2), B55/2/3r, B55/2/4v (2), B55/7a/5v,   ömüg   D219/1/2v                             B161/1/2r, B161/1/2v, D10/1v, D100/1v,   ömüg-ün   D219/1/5v                             D178/1/2v, D178/2/1r, D178/2r, D178/2v   öndeljiküi-dür   B61/2/3v                ögülebe      B45/9/3v, B50/3/3v, B50/3/4r, B50/3/5v,   öndür   D166/10v, D166/2v, E8/2r                             D79/1/3v, D79/1/4r, D79/1/5r        öndür-ün     D271/1v                ögülebesü    B39/11/21r, B55/2/21v               öner         E8/6r                ögülegde=küi   D25/1v                            öng          B39/11/12r, B55/2/12r, B161/1/9r                ögülegdeküi   B18/7/2r, B39/11/20r, B39/11/2v, B55/2/20r,   öngdeljeküi-tür   B65/1/3v                             B55/2/2r, D322/3v                   öngder       D111/3r                ögülegdeküi-i   B161/1/1v                        öngdeyikü-dü   D172/4r                ögüleged     D178/2v                             öngdür       D159-5/1v, D219/1/2v, E8/6r                ögüleküi     D140/2v, D225/4v                    öngge        B18/7/1v, B18/7/5v, B18/9/2v, B45/9/1v,                ögülen       D178/2/1v, D178/2r                               B55/4-IV/18v, B55/4-l/2r, B65/17/2v,                ögülerün     B45/9/4r, B45/9/4v (2), B50/3/5r, B50/3/6r,      D77/3r (2), D77/3v, D77/4v, D159-5/1v,                             D79/1/5r                                         D159-5/5r, D166/4r, E8/2v                ögüler-ün    B45/9/3r, D79/1/5v                  öngge-ben    B55/4-IV/24r, D10/6r                ögülesü=gei   D140/2v                            öngge-ber    D77/3r                ögüljü       B55/2/10v                           önggetei     B55/4-IV/18r, B55/4-IV/18v, B55/4-l/2r                ögülkü       B55/2/21r                           öngge-tei    B65/17/2r, B65/17/2v, D271/2r                ögülküi      D291/1/2r                           önggetü      E8/4r                ögülsügei    D291/1/2r                           öngge-tü     B18/7/6r, B45/1r, B50/3/1v, D25/8r, D77/3r,                ögümür       D111/3r                                          D166/10v, D166/4v, D322/1v, E8/6v                ögün         B65/4/2v, D111/2v                   öngge-tü-tür   D159-5/3r                öl=jei       D166/13r, D166/14r                  öngge-yier   D159-5/3v                öl=jei-tü    E8/4v                               öngge-yin    B45/1v, E8/3r                öl=mei-dür   B61/1/3v                            öni          D79/2/3v, D166/13r, D166/6v, D178/1/3v,                öleskü       D27/5v                                           E8/4r, E8/4v, E8/9r                ölj[e]i      D10/11r, D10/9r, D217/4v, D217/6v,   önide       D79/2/4r, D217/7r                             D217/7r                             önür         D79/2/4r (2), D166/10v, E8/4r, E8/6v                öljei        B18/7/6v, B18/7/7r (4), B18/9/2v,   örbedkekü    B39/11/9v                             B39/11/13r, B39/11/17v, B39/11/18r,   örebedkekü   B161/1/7r                             B39/11/19r, B39/11/19v (5), B39/11/20r (2),   örgegsen   B65/1/4v                             B39/11/21r, B39/11/5r, B50/3/11v,   örgejikü     E8/4r                             B55/2/13r, B55/2/17r, B55/2/18r, B55/2/19v   örgen   D166/10v (2)                             (3), B55/2/20r (4), B55/2/20v, B55/2/21v,   örgü   B45/9/8v                                                             337","örgüge       B39/11/6v, B39/11/7r, B55/2/6r, B55/2/7v,   qabsun-yiar   B50/3/9r                             B161/1/4v, B161/1/5v                qabsuraγ-a   B161/1/9r                örgügsen     B50/3/7r                            qabsurču     D159-5/4r, D225/1v                örgüjiküi    D166/6v                             qabsurγ-a    B39/11/12r                örgün        E8/6v                               qabtaγa      D141/3r                örnigülün    B81/2/2v (2)                        qabtaγalan   D10/6v                örübedkekü   B55/2/10r                           qabtaγlan    B55/4-IV/24v                örülüge-yin   B45/9/5r                           qabur-un     D77/2r, D291/1/2r                örüm         B39/11/7r, B55/2/6v, B161/1/5r      qačabči      D79/2/2v                örün         B55/4-IV/24v, D10/6r                qačabčitu    D225/1v                örüne        D166/11r                            qad          B18/7/4r, B18/7/4v, B39/11/11v, B50/3/5r,                örüsiy-e     B55/4-l/6r, B55/4-l/6v, B55/4-l/9r, D141/4v,     B55/2/11v, B161/1/8v, D77/3v                             D147/3r (2), D219/1/7v, D271/8v     qada         B39/11/5v, B55/2/5v, B65/17/5r, B161/1/4r,                örüsiyegči   B55/4-l/4r, D147/2r                              D172/6r                örüsiyegsen   B39/11/16r, B55/2/15v, B161/1/11v   qadad       B55/2/6r                örüsiyejü    B39/11/10v, B55/2/11r, B55/2/18v,   qadaγ        B39/11/7r, B55/2/7r, B161/1/5v                             B62/1/35r, B161/1/13r, B161/1/7v    qadaγun      B18/7/6r                örüsiyekü    B55/4-l/3v, D147/2r                 qadaγ-un     D159-5/2r                örüsiyeküi   D221/1/5v                           qadaγ-yiar   D159-5/2r                örüsiyeküi-yin   D271/3r                         qadaγ-yin    B50/3/8v                örüsiyeltü   D141/4r                             qadan        B61/2/4r, B65/1/4v, D166/12r                örüsiyemü    B39/11/13v (2), B39/11/17v, B39/11/19r,   qadan-du   B55/6/5v                             B55/2/16r, B55/2/17v, B161/1/13v    qadan-dur    D271/4v                örüsiyemüi   B55/2/13v                           qadangdu     B55/4-l/7v                örüsiyemüü   B39/11/13v, B55/2/13r, B55/2/13v,   qadan-i      D10/4r                             B55/2/19v, B161/1/10r (3), B161/1/12v   qadan-tur   D10/9v                örüsiyen     B55/4-l/5v, D100/3r, D140/2r, D217/3r,   qada-yin   B18/7/5r, B45/9/6v, D79/1/8r                             D217/4v, D221/1/3v, D225/3r, D291/1/1v,   qad-dur   D79/1/2v                             E8/5v, E8/9r                        qad-i        B45/9/5v                örüsiyenggüi   D100/5r                           qadqaju      D286                örüsüyü      D79/1/2v                            qadqu        B55/4-IV/24v                örüšiy-e     D219/1/6v (2)                       qadqulduγan-i   B55/4-IV/23v, D10/5r                örüšiyejü    D27/4r                              qad-tur      B45/9/2r, B50/3/2v, B50/3/7v, D79/1/7r                örüšiyen     B81/2/2v, D166/13r                  qad-un       B18/7/6r, B50/3/2v, B55/4-IV/18v, B55/4-                öseg         D291/1/2r                                        IV/19r, B55/6/3v, B65/17/2r, B65/17/3r,                öseken       D141/4v                                          D79/1/2v, D79/1/8r, D217/2v, D221/1/3r                öseküyin     B18/9/2r                            qaγačaγsan   D79/2/4v                ösikü        B39/11/9v, B55/2/10r, B161/1/7r     qaγačaγul=ju   D79/1/5v                ösiyel[e]kü   B161/1/11v                         qaγačal      B18/7/6v, B55/4-III/16v, B55/4-l/5v, B55/4-                ös-iyer      D178/1/3r                                        l/6r, B55/7a/2r, B55/7a/5v, B61/1/3r,                ösiyeten     B65/4/3v                                         D178/1/3v                ösiyeten-ni   B55/4-IV/23r                       qaγačaldaγulqu   B39/11/9v, B55/2/10r, B161/1/7r                ösiy-e-tü-i   D10/4v                             qaγačalduqui   B18/7/5v (2)                ösiyetü-yin   D178/2/1v                          qaγačan      B61/1/8r, B62/1/33v, B62/1/34r, B62/1/34v,                ösken        B65/1/3v, D172/4r                                B62/1/35r                öslekü       B39/11/16r                          qaγačasi     B62/1/37v                östen        D225/3v                             qaγaγda=qu-yi   D178/1/2v                östen-i      D221/1/2v                           qaγaγdaγsan   B18/9/1v                östü         B55/4-III/16v                       qaγaγsan     D77/3r                ösüg         D79/2/2r, D79/2/2v, D271/8v, E8/4r   qaγajaγulun   D244/2r                ösüge        D140/2v                             qaγal        B45/9/4v, B50/3/5v                ösüküyin     B18/9/2r                            qaγalγ-a     D79/2/2v, D225/3v, D286                ötel         B55/4-IV/24v                        qaγamui      B18/9/1v, B18/9/2r, B18/9/2v                ötelejü      B50/3/3v                            qaγan        B55/1/1v, B55/1/2r, B55/1/3v, B55/1/4r,                öteltel-e    D79/2/2v                                         B55/4-IV/19r, B81/2/2r, D27/3v, D79/1/5r,                ötüge-ber    D10/4v                                           D140/2r, D141/4r, D159-5/3r, D166/10r,                ötülejü      B45/9/3r                                         D166/2r, D166/6v, D166/7v, D219/2/3r,                ötüljü       D79/1/3v                                         D291/1/1v, E8/1v, E8/3v, E8/4r, E8/5v                ötür         D27/5v, D111/3r, D291/1/1r          qaγan-a      B55/6/2r, B55/6/2v, B55/6/3r (2), B55/6/3v                öyeg         B55/2/12r                                        (2), B55/6/4r (2), B55/6/4v, B55/6/5r (2),                öyüg         B39/11/12r                                       B65/17/3v                q[a]raqal-yin   D27/5r                           qaγan-dur    B65/17/3r, D100/3r, D100/4r, D100/5r,                qa           B45/9/5r, B50/3/6v                               D100/5v                qa[n]gsiyar   D79/1/5v                           qaγan-dur-iyan   D100/3v, D217/3r (2), D217/3v, D217/4r,                qab          D140/3r, D291/1/2v                               D221/1/2v, D221/1/3v (2), D221/1/4r (2),                qab[i]raγ-yiar   B50/3/9r (2)                                 D221/1/4v (2), D221/1/5r (2), D221/1/5v (2)                qabarγ-a-bar   B45/9/6v (2)                      qaγan-i      B45/9/5v, B50/3/5r, D79/1/4v (2), D79/1/5r                qabar-iyar   D79/1/7v                                         (2), D100/3v, D217/3r, D221/1/3v                qabar-un     B45/9/5r, D77/3r, D77/4v, D79/1/5v   qaγan-tur   D77/2v, D100/4r, D100/4v (2)                qabasun-iyar   D79/1/8v                          qaγan-tur-iyan   D217/3v, D217/4r (2), D217/4v                qabč[a]γ[a]i   D219/1/6r                         qaγan-tur-iyar   D100/3v                qabčil       B55/4-IV/23r                        qaγan-u      B18/9/2r, B45/9/5v, B50/3/4v, B50/3/7r,                qabi=sun-iyar   B45/9/6v                                      B55/6/1r, B65/17/1r, D25/1v, D27/1v,                qabirγ-a     D166/2v, D286, E8/2r                             D79/2/1v, D99/8r, D111/1v, D166/11r,                qabirγan-iyar   D79/1/8v (2)                                  D166/12r, D166/1v (2), D178/1/4r,                qabirqu      D141/2v                                                             338","D221/1/1r, D225/1v, D322/3v, E8/1v (2),   qamtubar   B55/6/2v, B61/2/5v, D172/6v, D172/7r,                             E8/3v, E8/6v, E8/8r                              D271/6v, D271/8r                qaγaqui      B18/9/2r                            qamtu-bar    B55/6/5r, B61/2/5v, B65/1/5v, B65/1/6r,                qaγaram      B50/3/6v                                         E8/4v                qaγarasi     D79/2/2v                            qamtudqan    B55/4-IV/22r, D10/2v                qaγarqai     B55/4-IV/23r, D10/4r, D27/4r        qamuγ        B18/7/1r, B18/7/2r (3), B18/7/3r (2),                qaγčekü      B39/11/15r                                       B18/7/3v (12), B18/7/4r (8), B18/7/4v (8),                qaγu=čin     D166/7v                                          B18/7/5r (3), B18/7/6v (2), B18/7/7r (4),                qaγučin      E8/4v                                            B18/9/1v (3), B39/11/15r, B39/11/17v,                qaγuramaγ-un   E8/1v                                          B39/11/3r (4), B39/11/4r, B39/11/7v, B45/2r                qaγuraqu     B161/1/7r                                        (2), B45/9/2r, B45/9/4r, B45/9/5v, B45/9/6v                qaγurmači-yin   D166/1v                                       (2), B50/3/12r (2), B50/3/2v, B50/3/5r,                qaγurmaγ     D140/2v, D291/1/2r                               B50/3/7r, B50/3/8r, B50/3/8v, B50/3/9r,                qaγurqu      B39/11/9v                                        B55/2/15r, B55/2/2v (3), B55/2/3r, B55/2/4r,                qajabači-u   B18/9/1v                                         B55/2/8r, B55/4-II/11v (6), B55/4-II/12r (3),                qajaγai      D25/8v                                           B55/4-II/14r, B55/4-III/14v (2), B55/4-                qajaγar      D25/8v, D159-5/5v                                III/15r (4), B55/4-III/15v (7), B55/4-III/16r                qal[a]γun-bar   D25/6r                                        (6), B55/4-III/16v (3), B55/4-IV/18v, B55/4-                qalaba       B65/17/3v                                        IV/20r, B55/4-IV/21v, B55/4-IV/23r, B55/4-                qalaγlan     B65/1/4v, D172/6r                                IV/24v, B55/4-l/7r, B55/6/3r, B55/7a/2r (2),                qalaγu-bar   D27/3v, D244/2r                                  B55/7a/4v, B55/7a/5r (2), B55/7a/6r,                qalaγun      B18/9/2r, D79/2/2v, D166/8r, E8/4v               B61/1/3r (2), B61/1/7r, B61/1/7v, B61/1/8r,                qalaγun-ača   D322/4v                                         B61/2/6r (2), B62/1/32v, B65/1/6r (2),                qalaγun-u    D178/2r                                          B65/17/2v, B65/4/2r (2), B65/4/2v, B65/4/3r,                qalaju       D172/7r                                          B161/1/11r, B161/1/12v, B161/1/2r (4),                qalamzilan   D172/7r                                          B161/1/3r, B161/1/6r, D10/11r, D10/3v,                qalan        D244/2v                                          D10/6r, D10/6v, D10/8v, D25/6r, D25/7v,                qalaq-a      D217/5r                                          D25/8r, D25/8v (2), D27/3v, D77/1v (2),                qalaqui-dur   D221/1/6r                                       D77/2r (5), D77/2v, D77/3r, D77/3v (3),                qalaqui-tur   D100/6r, D217/5r                                D77/4r, D77/4v (2), D77/5r (2), D79/1/11v                qaldabar     D141/2r                                          (2), D79/1/2v, D79/1/5r, D79/1/6v, D79/1/7v                qaldabasu    B50/3/11r                                        (2), D79/1/8r, D79/1/8v, D79/2/2r, D79/2/2v,                qaldabur     D271/4v                                          D79/2/3v (2), D79/2/4r, D79/2/4v, D140/1v,                qaldaburi    D141/2r                                          D140/2r, D140/2v, D141/2r (4), D141/2v,                qaldabüri    D141/2r                                          D141/3r (2), D141/3v (2), D141/4v (2),                qaldaγsan-i   D178/1/4r                                       D147/1v, D147/3r, D166/10r (2), D166/10v,                qaldaγsan-i-iyar   D178/1/2v (2), D178/1/3r (3)               D166/6r (2), D166/8r, D166/8v (3), D166/9r                qaldaγsan-iyar   D178/1/3r (2)                                (2), D166/9v (2), D172/7r, D178/1/4r,                qalduγsun    B18/9/2r                                         D178/2/2r, D217/2v, D217/5v, D221/1/2v,                qalIγar-a    B55/7a/4v                                        D221/1/7r, D225/1v, D225/2v, D225/3r (3),                qaliγun      B45/1r, D166/7v, E8/4v                           D225/5r, D244/2r (3), D244/2v, D271/3v,                qalim        D79/2/2v                                         D271/6v, D271/8r, D291/1/1r, D291/1/1v,                qalis        D27/4r                                           D291/1/2r (2), D291/2/1v, D322/2v, E8/3v,                qalitarqu    D27/4r                                           E8/4v, E8/5r (3), E8/5v (4), E8/6r (2), E8/8r                qaljan       D166/8v, E8/5r                                   (3)                qaljin       B65/17/2v                           qamuγ        D100/2v                qalqa        D100/6r                             qamuγ-ača    D141/4v, D225/3v, D244/2v, D291/1/2r                qalq-a       B55/2/5r, B161/1/3v, D219/1/1v, D221/1/6r   qamuγ-i   B55/2/16r, B55/7a/5r, B61/1/7v, B161/1/12r,                qalqalaγči   D77/3v                                           D166/1v                qalqalaγsan   D77/3v                             qamuγ-iyar   D79/2/1v, D166/6v, E8/4r                qalqalju     B61/2/4r                            qamuγ-yi     B39/11/16v, E8/1v                qalq-a-yin   B39/11/5r                           qamuγ-yin    D140/2v                qaltar       B45/9/5r, B50/3/6r                  qamurun      B55/4-IV/22r, B55/4-IV/23r, D10/2v,                qaltaran     B50/3/9v                                         D10/6v                qaltarima    D172/7r                             qamur-un     D10/3v                qaltarin     B45/9/7r, D79/1/9r                  qan          B18/7/4v (2), B18/7/5r, B18/7/6r, B45/1r,                qaltarqai    B55/4-IV/23r                                     B45/9/2v, B45/9/4r, B45/9/5v, B45/9/6v,                qalturaqui   D10/4r                                           B50/3/3r, B50/3/5r (2), B50/3/7v, B50/3/9r,                qalzan       B55/4-IV/19r                                     B55/4-II/11r, B55/4-IV/17v, B65/17/1v,                qamaγaljamuu   B161/1/10v                                     D25/5v, D27/4v (3), D77/1v, D77/2r,                qamaγaljiγulumuu  B55/2/14r                                   D79/1/3r, D79/1/5r, D79/1/7r, D79/1/8v,                qamaγalzalamuu  B39/11/14v                                    D79/2/1v (2), D79/2/2r, D140/1v, D141/3v,                qamar        D172/3v                                          D166/4r, D166/6r, D217/1v, D219/1/6v,                qamar-iyar   B50/3/8v                                         D225/1v, D244/2r, D244/2v, D286,                qamarun      B50/3/6r                                         D291/1/1r, E8/4v                qamar-yian   B65/1/3v                            qan-a        D79/2/3r                qamar-yin    B61/2/3r                            qanaqu       B18/7/5r                qamiγa       B18/7/5r                            qanaqui      B161/1/2v                qamiγ-a      B18/7/5r, B18/7/6r, B45/1v, B55/4-II/12v,   qanataγai   D271/8r                             B55/4-II/13r, B55/4-III/16v, B55/4-l/3v,   qanatuγai   E8/3v                             D140/1v, D140/3r, D141/3v, D217/6v,   qangdaγulun   B65/17/4r                             D291/1/1r, D291/1/2v                qangduγsan   D141/3r                qamiy-a-tu   B45/2r                              qangginaju   B65/1/4r                qamrun       B55/4-IV/24v                        qangginaqui   D172/2r                qamtu        B18/7/5r, B55/4-III/16v, B55/4-l/5v, B55/4-  qanggiraju   D166/7v                             l/7r, D79/2/2v, D79/2/4r, D166/8r, D271/1v   qanggirasču   E8/4v                                                             339","qangγaγči    B61/2/2r, B65/1/2r, B65/4/2v, D100/4r,   qariγu   D286                             D141/1v, D172/2r, D217/3v, D219/1/2r,   qariγu=lju   D141/4v                             D219/1/7r, D221/1/4v                qariγu=lun   D141/2v                qangγaγči-da   D100/3r                           qariγul      D219/1/8r, D291/2/2r                qangγaγuluγči-da  D10/10v                        qariγul=qu-du   D322/4v                qangγaγuluγči-du  D100/6v, D221/1/6v             qariγulan    D291/1/2r (2)                qangγai      B18/7/4v, B55/6/5r (2)              qariγulaqui-yin   E8/8r                qangγai-yin   D159-5/1r, D159-5/1v               qariγuldan   B161/1/11r                qangγan      D140/1v, D141/3v, D291/1/1r, E8/5v   qariγulju   B50/3/11r, D178/2/2v                qangγaqu     B45/1v                              qariγulqu    B61/2/1r, B61/2/5r, B61/2/5v, B65/1/1r,                qangγaqu-yin   B55/4-l/3r, D225/2v, E8/7v                     B65/1/4v, B65/1/5r, B65/1/5v (3), D172/5r,                qangγatuγai   D291/2/1v                                       D172/5v (2), D172/6v (3), D172/7r, D322/4r                qangγulaγčid-tur  B55/4-IV/21r                   qariγultuγai   B18/9/2v (2)                qanginaju    B61/2/4r                            qariγuluγči   B55/4-IV/22r, B55/4-IV/22v, D10/2r                qangru       D111/1r                             qariγuluγsan   B65/1/1v, D172/1r, D172/7v                qangsiyar    B50/3/6r                            qariγulun    D140/2v, D244/2v                qangšiyar    B45/9/4v                            qariγul-un   D77/2v, D140/2v                qangtuγai    D166/5v                             qariju       D286                qani         B45/9/4r, B55/4-l/7r, D221/1/5v     qaril        D77/2v                qan-i        B45/9/3v                            qarilumui    D141/3r                qanilju      B61/2/5r                            qaril-ügei   B62/1/32v                qantala      B62/1/34r (2), B62/1/34v            qarin        B39/11/16r, B39/11/21r, B55/2/15v,                qan-u        D79/1/2r                                         B55/2/21v, B161/1/11v, B161/1/14v, D286                qar          B18/9/1v, D271/9r                   qarinal-a    D286                qar[a]γul=dan   B39/11/15r                       qaringqui    B55/4-IV/21r, B55/4-IV/23r                qar[a]ju     D221/1/7r                           qariqu       B61/2/4v, B61/2/5r                qara         B45/9/2v (2), B45/9/3v, B45/9/5r, B45/9/7r,   qarisilaqu-yin   D159-5/2v                             B50/3/3r (2), B50/3/4r, B50/3/6v, B50/3/9v,   qaritan   D79/2/2v                             B55/4-IV/24v, B55/4-IV/25v (2), B55/4-l/2r,   qarituγai   B18/9/2v                             B55/4-l/8r, B55/6/5v, B61/2/2v, D79/2/2v,   qariyal   B55/4-l/8r                             D141/2r, D141/2v, D141/3r, D159-5/5v,   qariyal-un   D178/1/3v                             D166/11r, D166/5r, D166/8r, D172/3r,   qariyaqu   B39/11/9v, B55/2/10r, B161/1/7r                             D225/1v, D286, E8/3r, E8/4v         qariyatan-u   D166/12r                qar-a        B18/9/1v, B65/1/2v, D10/6r, D79/1/3r (2),   qariyatu   B45/2r, E8/6r                             D79/1/4r, D79/1/6r                  qariyatu-i   D166/10r                qara=laγsan   B45/9/4v                           qarlaγsan    B45/9/5r, B50/3/6r (2), D79/1/5v                qarabuqu-tu   D25/4v                             qarmaču-yin   D10/2r                qaraγ[a]tu   D25/2r                              qarsi        B18/9/1v, B55/2/18r, D147/2v, D166/6r,                qʼaraγ-a     B18/9/1v                                         D166/8r, D166/8v, D178/2/2v, D225/1v,                qaraγči      B45/9/5v                                         E8/3v                qaraγči/γarγači   B50/3/7r                       qarsi-ača    D166/4r, D166/4v, E8/2v                qaraγučaqu   D219/1/4v                           qarsiγsan    B39/11/10r, B39/11/8v, B39/11/9r,                qaraγul      B55/4-III/16v                                    B55/2/10r, B55/2/10v, B55/2/9r, B55/2/9v,                qaraγuldan   D271/4r                                          B161/1/6v, B161/1/7r, B161/1/7v (2)                qaraγul-dan   B45/2r                             qarsilaγči   B45/2r, D225/3r, D225/3v                qaraγulta    B55/2/14v                           qarsilaγsan   B39/11/10r, B45/9/7r, B50/3/9v, D79/1/9r,                qaraji       B55/4-IV/21v                                     D178/2/1v                qaraju       B39/11/15v, B55/2/15r, B161/1/11r, D159-  qarsilaqu   D178/1/2v                             5/4r, D172/7r                       qarsilaqui-yin   E8/5r, E8/8r (2)                qaral        B65/1/4v                            qarsilaqu-yin   D159-5/4v, D159-5/5v, D271/6r                qaralaγsan   D79/1/5v                            qarsilegči-yin   E8/4v                qaram        D322/4v                             qarsi-yi     D225/1v                qaram-un     B62/1/37v                           qarsi-yin    B55/4-l/3v                qaran        B62/1/37r                           qarsul       B62/1/37v                qaran=qui-yi   E8/3v                             qaršara-dur   B45/2r                qarangγui    B45/2r                              qarši        B39/11/18r, B39/11/6v, D286                qarangγui-yi   D166/6r                           qarši-dur    B18/7/5v                qarangγui-yin   B62/1/32v                        qaršilaγči   B45/1v                qarangqui    B55/7a/2r, B61/1/3r, D10/4r, D10/9v,   qaršiltuγai   D166/12r                             D100/3r, D100/6r, D217/5r, D221/1/6r   qarši-yin   B18/9/1v                qarangqui-dur   D271/4r                          qarububasu   B65/17/4r                qarangqui-tu   B55/4-l/7v                        qaruju       D217/5v                qaraqula     D27/4v                              qas          D10/4r, D10/9v, D166/12r                qarasi       B18/9/2v (2), B161/1/13r            qasin        B18/7/6r, B61/2/1v                qarasilaγsan   B18/7/2v                          qasiy-a      D10/9v, D100/6r                qarasi-yin   D147/1v                             qasiyan      B18/7/5v, B45/9/3v, B50/3/4r, D79/1/4r,                qaraši       B161/1/4v                                        D225/5r                qarbubasu    B55/4-IV/20r, D10/8v, D221/1/2v     qasuγdaqu    D225/4r                qarbubasu    D100/2v                             qašin        D172/2r                qarbuγči     B55/4-IV/20r, B55/4-IV/22r, B55/4-IV/23r,   qašiy-a   D217/5r, D221/1/6r                             D10/2v, D10/4v                      qašuuru      D159-5/5v                qarbuqu      B55/6/4v                            qata=γu-yi   D166/6r                qarči        D10/11r                             qataγsan     B81/2/2r                qarγaljaju   B55/4-l/8v                          qataγu       B45/2r, D77/2r, D140/2r, D141/4r,                qarγaljan    B39/11/19r, B55/2/19v, B161/1/13v                D178/1/3r, D225/3v, D291/1/1v                qariba       D166/7v                             qataγudq-a   B55/4-l/7v                                                             340","qataγuta-a   B81/2/1v                            qoγusu[n]kü   D25/6v                qataγu-yi    E8/3v                               qoγusun     B18/7/1v, B39/11/4r (2), B45/9/1v, B50/3/1v,                qatangγ[a]dqan   D178/1v                                      B55/2/3v (2), B55/4-III/14v, B55/4-l/2v (2),                qatangγadqaju   B45/2r                                        B55/4-l/9v, B61/1/4r, B65/1/6r, B65/4/1v,                qataqui-du   D221/1/6r                                        B161/1/2v (2), D25/6v, D166/3v (2),                qataqui-dur   D10/10r, D100/6r                                D172/7r, D322/1v                qataqui-tur   D217/5r                            qoγusun-u    B18/7/1v, B45/9/1v, B50/3/1v, B55/4-                qatud        B39/11/6r, B161/1/4v                             III/14v, B65/4/1v, D10/1v, D166/3v (2),                qatud-du     D100/4r                                          D322/1v, E8/2v                qatud-un     D217/3v                             qoki         D140/2v, D291/1/2r                qatun        B18/7/5r, D79/2/1v, D79/2/2r, D166/6v,   qola    B39/11/3r, B55/2/3r, B61/2/3v, B65/1/4r,                             E8/4r                                            B161/1/2r, D10/10r, D25/2v, D27/2r,                qatun-i      D166/6v                                          D79/2/3r, D99/8v, D140/1v, D141/2r,                qatun-iyan   D79/2/1v (2)                                     D141/3v, D172/4v, D244/2v, D291/1/1r,                qatun-tai    B55/6/2r                                         D291/1/2r                qatun-tu     D221/1/4v, D221/1/5r                qolburin     D172/2v                qatun-tur    D100/5r                             qolda        D271/2v                qatun-u      D166/12r, E8/3v                     qolibasu     B45/9/8v                qatutu       D217/4r                             qoliča=basu   D79/1/11r                qayabčiyin   D79/1/2r                            qoličaγsan-dur   B45/9/2v, B50/3/3r, D79/1/3r                qayan        B55/6/7r                            qoličal      B65/4/3r                qayi=qaraγsan   B39/11/8v                        qoličalduγsan   D172/3v                qayilaju     B65/1/5v                            qoliγsan     B61/2/3r, B65/1/3r                qayiluγad    B39/11/4r (2), B55/2/4r (2), B161/1/3r (2)   qoluda   D225/5r                qayinuγ      B39/11/7v, B55/2/7v, B161/1/5v      qoludq-a     B55/4-l/7r                qayiqaraγsan   B55/2/8v, B161/1/6r               qolun        D141/4v                qayiqaraqu   B39/11/9r, B55/2/9v                 qolu-yin     E8/7v                qayir[a]laqu   B161/1/6v                         qom          E8/7v                qayir[a]tu   B61/2/2v                            qomq-a       D219/1/3v                qayir=laγči   D217/3r                            qoms         D141/2v                qayiraγad-daγan   B55/2/14r                      qomsu        B39/11/15r, B55/2/15r, B161/1/11r                qayiralaγdaγad   D225/4v                         qomsudqan    B39/11/10r, B55/2/10v, B161/1/7v                qayiralaju   D172/7r                             qomuγalčaγsan   B55/1/2r                qayiralan    D219/1/8r, D244/2v                  qomuγuljaqu   D271/5v                qayiralaqui-yin   D77/1v                         qomutalaγsan   B61/2/2r                qayiraluγči   D221/1/3v                          qong         D166/8r, D225/2r, E8/5r                qayiraqad    B55/2/18v                           qongginaqui   B65/1/2r                qayiraqad-ḍaγan   B161/1/10v                     qongginaqui-du   D172/2v, D172/3v, D172/5v                qayiraqad-taγan   B55/2/15r                      qongginaqui-dur   B61/2/2v, B61/2/3r                qayiraqan    D219/1/7v                           qongginaqui-tur   B65/1/2v (2)                qayiratai    B65/1/4v                            qongγur      B55/4-IV/18r, B55/6/1v, B65/17/2r,                qayiratu     B61/2/4v, D166/8v, D172/6r, E8/5r                D172/3v                qayirilan    B55/6/7r                            qongkinaqui-dur   B61/2/2r                qayirlaγči   D100/3r, D217/4v                    qongq-a      D172/2v                qayirqad     B39/11/18v                          qongqun-u    B65/1/2v                qayirqad-Ḍaγan   B161/1/11r                      qongqu-yin   B61/2/2r, B61/2/2v                qayirqad-taγan   B39/11/14r, B39/11/15r          qongsim      B18/7/7r, B55/4-III/15r, B62/1/33v, D25/7r,                qayirqan     B161/1/13r, D219/1/5r                            D79/2/3v, D322/3v, E8/10r                qayirtai     D172/5r                             qongsimbodisdba  B18/7/3v                qayirtu      B45/2r                              qongsumbodisatv-a-yin   D286                qitad-un     B18/7/4v                            qongtu       D25/1v, D111/3r                qob          D140/2v, D291/1/2r, D291/2/2r       qoni         B39/11/13v, B39/11/7v, B55/2/13r,                qobači       D166/1v                                          B55/2/7v, B161/1/10r, B161/1/5v, D77/1r,                qobaduγulaqu   D141/4v                                        D166/11v, D219/1/7r, E8/1v                qobaquluγsan   B39/11/8r                         qonin        D77/4v (2), D77/5r (3)                qobči        D291/1/1v                           qonin-bar    D225/2r                qobduγlaqu   B39/11/9v, B55/2/10r, B161/1/7r     qonin-iyar   D225/2r (2)                qobduγlaqui   D140/2v, D291/1/2r                 qonin-tu     E8/7v                qoblaγsan    B161/1/6r                           qonin-tur    B50/3/8r, D77/4r, D77/5r                qobquluγsan   B55/2/8v                           qonin-u      B45/9/8v, B50/3/11r, D77/5r, D141/2r,                qobur        D140/2v, D291/2/2v                               D166/11r, D166/2r (2), D166/7v (2),                qočiral      D219/2/4v                                        D166/8r (3), D166/8v (2), D225/1v, E8/1v,                qočural      B55/4-IV/20r, B55/7a/3r, B81/2/2v (2)            E8/4v (4), E8/5r (3), E8/7r, E8/7v                qočurali     D221/1/2v                           qontu        D111/1r                qočurču      B45/9/3r, D79/1/3v                  qonuγ        B55/4-III/16r, D225/3r, D286                qočurju      B50/3/4r                            qonuγlaqu    B39/11/15v, B55/2/15v, B161/1/11v                qočurlal     B55/4-l/3r, B55/4-l/5v              qor-a        E8/8r                qočurli      B45/2r, B61/1/4r, D100/2v, D217/2v   qoralaγči   B18/9/1v                qočurli-ügei   D322/3r                           qorγu=daγsan   B39/11/18v                qočuruli     D10/8v                              qorγudaγsan   B55/2/18v, B161/1/13r                qoduγudu-tu   B65/1/5r                           qori         D111/2r                qoγ[u]sun    E8/2v                               qorin        B18/7/4r, D140/1v, D141/2v, D141/3r (3),                qoγ-a        B55/4-IV/25r                                     D141/3v, D271/7v, D291/1/1r, D291/2/1r                qoγulai-dur   D322/2v                            qoriyan-tur   B62/1/37r                qoγulubči    D159-5/2r                           qorliγči-yin   D147/2r                qoγusan      B55/7a/3r                           qormai       D25/5v                                                             341","qormai-yi    D25/5v                                           D159-5/3v, D159-5/4r, D159-5/5r, D166/4r,                qormuγ=či-yi   D322/2r                                        D166/4v, D166/9r, D172/4v (2), D178/1v,                qormusta     B18/7/4r, B18/7/6r, B18/7/7r, B39/11/11r,        D178/2/2v, D322/1v, D322/2r, E8/2v, E8/3r,                             B161/1/8r                                        E8/5r                qoru         D79/1/1v                            qoyar-ača    B39/11/3r, B55/2/3r, B161/1/2r                qorumasata   B55/2/11v                           qoyar-du     B65/1/3r, B65/1/3v, B65/1/4v, B65/1/5v                qorumasuγan-u   D111/2r                          qoyarduγar   D172/7v                qorumsta     B55/4-II/11v, B55/4-III/15v, B55/4-IV/18r,   qoyar-dur   B61/2/3v, B61/2/4v, B61/2/5r, D79/1/10r                             B55/4-IV/23v                        qoyar-i     B50/3/11v, B55/6/4r, B65/1/3v, B65/1/4r (2),                qorumui      D27/5v                                           B65/1/4v, D79/1/11r (2), D172/4v, D172/5r                qorumusta    D166/9v                             qoyartu      B65/1/4v                qoruqai      B39/11/12r, B39/11/8r, B55/2/12r, B55/2/8v,   qoyar-tu   D27/5v                             B161/1/6r, B161/1/8v                qoyar-un     B55/4-II/12r                qorusa-iyar   D79/1/5r                           qoyar-yi     B61/2/4r (2), B61/2/4v (2), B65/1/5r (2),                qosiγu       B18/9/2r, B65/4/2v, D166/12r                     D141/1v, D172/4r, D172/4v, D172/5r (2),                qosiγuči     B55/6/2v                                         D172/6r                qosinaγ-un   E8/2r                               qoyar-yin    B62/1/37v                qosulan      B62/1/37v                           qoyi=tu      B61/1/4r                qošiginaγ-un   D166/2v                           qoyidu       D25/5v                qot[a]la     D166/3v                             qoyi-dur     D79/1/7v                qota         B39/11/13v, B55/2/13r, B161/1/10r,   qoyimara-yin   D77/1v                             D140/1v, D166/12v, D271/7v, D291/1/1r,   qoyinaača   D10/10v                             D291/2/1r                           qoyin-aača   B39/11/14v                qotal        B55/4-l/10r                         qoyin-a-ača   B55/2/14v, B55/4-IV/21v, B161/1/10v,                qotala       B39/11/16v, B55/1/4r, B55/2/16v, B55/7a/4r,      D100/6v, D217/5v, D221/1/6v                             B61/1/6v, B62/1/33v, B65/1/6r, B161/1/12r,   qoyinača   B55/4-II/12v                             D77/3r, D77/4r, D147/3v, D166/12v,   qoyinaγsiban   B62/1/35r                             D219/1/7r, D219/2/2v, D225/3v (2), D271/6r   qoyisi   B45/9/5v, B50/3/7r, D79/1/6v, D286                qotal-a      D178/1/2r                           qoyitu       B45/9/5v, B45/9/6r, B50/3/7r, B50/3/7v,                qotala-du    D100/2v                                          B55/4-l/8r, B55/7a/3r, D79/1/6v, D79/1/7r,                qotalaγar    B45/1r, D79/2/3v                                 D271/5r                qotalan      D219/1/7v                           qoyitü       B55/4-III/16r                qotu         B18/9/1v, B50/3/10r, E8/8v          qoyi-u       D79/1/10v                qotuγur      D79/1/5v                            qu           D10/6r                qotula       B18/7/1v, B18/7/7r, B61/2/6r, D140/2v,   qu=tuγ   D166/12v                             E8/10r (2), E8/8v, E8/9v (2)        qu=tuγ-i     D166/6r                qotula-yin   B65/4/3r                            qubačad      D166/5r                qotun        D141/3v                             qubatu       D77/3r                qour         B18/9/2v (2), B55/4-II/13r, B55/4-II/13v,   qubčad   B39/11/17v, B39/11/7r, B55/2/17v, B55/2/7r,                             D77/3v, D77/4r, D141/2v                          B161/1/5r, D178/1v, D178/2/1v, E8/3r                qoura        D166/1v                             qubčad-un    D166/10v, D166/9v, D178/1/2v, D178/1/3r,                qour-a       B161/1/9r, D166/12v                              E8/5v, E8/6v                qouran-i     B45/9/4r                            qubčan       B18/7/5v                qouras-dur   B50/3/5v                            qubčasan     D79/1/9r                qouras-i     B50/3/11r                           qubčasu      B45/9/7r                qouratan     D221/1/4v                           qubčasu-i    B65/17/4v                qouratu      B18/9/2v, D221/1/4r                 qubčid       B161/1/12v                qour-a-yi    B50/3/5v                            qubčid-i     D178/1v, D178/2v                qour-a-yin   B62/1/33v                           qubčid-un    B18/7/6r                qour-bar     B45/9/4r                            qubčisu-i    D159-5/2r                qourlaγči    B18/9/1v, B39/11/12r, B39/11/14r,   qubčisun-u   D77/4v                             B55/2/12r, B55/2/14r, B161/1/10v,   qubi         D225/4r                             B161/1/8v                           qubIlaju     B55/7a/4r                qourlaγsan   B39/11/8r, B55/2/8v, B161/1/6r      qubilγaγči-yin   B45/1r                qourlal      B39/11/17r, B55/2/17r               qubilγaγsan   D219/1/3r                qourlan      B161/1/12v                          qubilγaju    B45/1r, D140/1v, D141/3v, D141/4r,                qourlaqu     B39/11/9v, B55/2/10r, B161/1/7r                  D291/1/1r                qourtan      D141/3r, D141/3v, D225/3v           qubilγan     B39/11/6r, B45/1r (2), B55/2/6r, B55/4-                qour-tan     D100/3v, D100/4v, D217/4r                        IV/19r (2), B55/4-IV/19v, B55/6/3r,                qour-tan-i   D77/3v                                           B55/6/5v, B55/7a/3r, B61/1/4r, B65/17/3r,                qourtu       B65/17/4r, D141/4v, D291/2/2r                    B161/1/4r, D10/2r, D10/7r, D79/2/1v,                qour-tu      B18/9/1v, D140/2v, D291/1/2r                     D100/1v, D100/4v, D100/5r, D217/1v,                qourtun      D141/4v                                          D217/2r, D217/2v, D217/4r (2), D221/1/1v,                qourudi      D79/1/5r                                         D221/1/2r, D221/1/3r, D221/1/3v, D221/1/5r                qoyaduγar    B65/1/1v, D219/2/1v                              (2), D271/8r                qoyaγula     D178/1v (2)                         qubilγan-ača   B65/17/3v (2)                qoyaγula-bar   D178/1v                           qubilγan-dur   B65/17/1v, B65/17/2v                qoyar        B18/7/4r, B45/1r, B45/9/2v (4), B45/9/8r,   qubilγan-iyar   D219/1/3r                             B45/9/8v (2), B50/3/12r (2), B50/3/3r (4),   qubilγan-iyar-iyan  B39/11/15v, B161/1/11v                             B55/4-III/16r, B55/4-IV/22v (3), B55/4-  qubilγan-tur   B55/4-IV/18r, B55/4-IV/18v, B65/17/2r                             IV/25r, B55/4-l/2r, B55/7a/2v, B61/1/3v,   qubIlγan-u   B55/7a/6r, D219/2/3v, D271/2r                             B61/2/3v, B61/2/4r, B61/2/6r, B62/1/33r,   qubilγan-yiar-yian  B55/2/15r                             B65/1/2v, B65/1/4r (2), B65/1/6r, D10/3r,   qubilγuju   D291/1/2r                             D10/3v (2), D77/2r, D77/3r (4), D77/3v (3),   qubilju   B61/1/6v                             D77/4v, D79/1/11r, D79/1/11v (2), D79/1/3r   qubiralta   B55/4-l/2v                             (4), D79/1/9r, D141/1v (2), D141/2v (2),   qubitan   D147/2v                                                             342","qubitu       D77/4r, D79/2/3v (2)                             D100/2r, D100/4v, D166/9v, D217/2r,                quča         D166/11v                                         D217/4r, D221/1/1v, D221/1/4v                quča-yin     E8/7v                               qurčadqaju   B55/4-IV/24v                qučiqu       D141/2v                             qurdalan     B61/2/2r                qučutu       D217/3v                             qurdan       D27/5r, E8/7r                qudaγ        B61/2/4v                            qurdulan     B65/1/2r                qudal        D140/2v, D291/1/2r, D291/2/2r, D322/3v,   qurdun   B18/7/6r, B18/7/7r, B45/9/8v, B50/3/10v,                             D322/4r (2)                                      B55/6/5r, B55/7a/6r, B65/1/3v, B65/1/4v,                qudaldačin-u   D291/1/2v                                      B65/1/6r, B65/17/4r (2), D79/1/10v, D100/4r,                qudaldačinü   D140/3r                                         D111/2r, D111/2v, D140/1v, D172/4r,                qudaldaγ-a   D217/4v                                          D172/7r, D217/4r, D221/1/4v, D271/2r,                qudaldan-du   D291/1/2v                                       D271/7v, D291/1/1r, D291/2/1r (2)                qudaldu      D10/9r, D100/5v                     qurdun-a     B45/1r, B61/2/3v, B62/1/36v                qudaldučin-u   B55/4-II/13r                      qurdun-iyar   D10/5v                qudalduγ-a   D221/1/6r                           qurγan-u     D166/3r, D225/1v                qudalduγan-dur   B55/6/6v                        quri=yaju    E8/4r                qudalduγan-tu   B55/4-II/13r, B55/4-IV/20v       qurim        B55/2/7r, D286                qudaldun     E8/1v                               qurim-i      B39/11/7r, B161/1/5r                qudaldun-tur   D140/3r                           qurimlan     B39/11/16v, B55/2/16r, B161/1/12r                qudal-tu     B18/9/2r                            quriyabasu   D178/1/4r                qudan        D141/4v                             quriyaγsan   B45/9/7r, B50/3/9v, B55/7a/6r, B65/4/3r,                qudqaγsan    B55/2/10v                                        D79/1/9r                qudquγad     D141/3r                             quriyaju     B45/9/4v, B50/3/6r, D79/1/1v, D166/6v                qudtaγ       D172/5r                             quriyan      B161/1/12r, D79/2/2v                qudtuγ       B65/1/4v                            quriyangγui   B18/7/2r, B18/7/3r, B55/1/1r, B55/1/4r,                qudulda      D166/1v                                          E8/9v                quduldun-u   B62/1/36v                           quriyaqui-yin   D219/1/2r                qui          D25/8r                              quriyuju     D79/1/5v                qujar        B55/2/5v                            qurmusta     D10/5r                qujir        B39/11/5v, B161/1/4r                quruγu-bar-iyan   D172/2r                qula[n]-yi   D25/5r                              quruγu-bar-yian   B61/2/1v                qulaγai      B39/11/12r, B55/2/12r, B161/1/8v, D141/4v,   quruγutai   D172/5r                             D271/4v                             quruγutu     B61/2/4v                qulaγai-yin   D166/1v                            qurui        B55/2/17v (3), D25/2v, D25/4r (2), D99/8v                qulan        D79/2/1v                                         (3), D166/9v (3), E8/5v                qulang       D27/5r                              qurumsidü    D141/3r                qulbaljan    B61/2/3r                            qurumsita    B65/17/1v                qulbuljan    D172/3v                             qusu         D141/3r                qulγ[a]i     D219/1/6r                           qutuγ        B18/7/7r (3), B18/9/2v, B39/11/19r,                qulγaγči     D141/3r                                          B39/11/19v (5), B39/11/20r, B50/3/11v,                qulγai       B18/9/2r, D140/2v, D291/1/2r, D291/2/2r          B55/2/19v (3), B55/2/20r (4), B55/4-II/14r,                qulγayilaqu   B39/11/9v, B55/2/10r, B161/1/7r                 B55/4-III/17r, B55/4-IV/20v, B55/4-IV/25r,                quljayiγsan-ni   B55/2/14v                                    B55/4-IV/25v, B55/4-IV/26r (2), B55/4-l/9r,                qulu[n]čug-dur   D79/1/6v                                     B55/4-l/9v (2), B55/7a/2v, B61/1/3v,                quluγai      D141/3r                                          B61/1/8r, B65/17/5v, B81/2/2v, B161/1/13v,                quluγan-a    D140/2v, D219/1/2r                               B161/1/14r (2), D10/11r, D10/8r, D10/9r,                quluγar      D27/5r                                           D25/1v, D25/2v (2), D25/3v, D25/4r,                quluγuna     D178/1/2v                                        D25/5v, D25/6r, D27/1v, D27/4r, D77/4r (3),                qulunčug-tur   D79/1/7r                                       D77/4v (6), D77/5r (3), D79/1/7r, D79/2/4v                qumiγdaγsan   B65/1/2r                                        (4), D99/8v (2), D99/9v (3), D100/5v,                qumiki-yin   B55/1/2v                                         D111/1v, D166/13v (5), D166/14r, D166/1v,                qumiralduγsan   D172/2v                                       D166/2r (3), D166/3r, D166/7v, D166/8v (2),                qung         B61/2/3r, B65/1/3r                               D166/9r, D178/1/4v, D178/2/2v, D217/4v,                qung-ača     D178/2/1r                                        D217/6v, D217/7r, D219/1/5v, D221/1/6r,                qur=čadqaγči   D10/6r                                         D225/2r, D225/4v (4), D225/5r (4),                qura         B18/7/2v, E8/1v, E8/5r                           D291/2/1r, D291/2/2v, E8/10r (3), E8/1v (6),                qur-a        B39/11/12r, B45/2r, B55/2/12r                    E8/2v, E8/4v, E8/5r, E8/9r (5), E8/9v (5)                qurabai      D178/2/2v                           qutuγ-i      B39/11/2v, B55/7a/5r, B55/7a/5v, B65/4/3r                quračan      E8/5v                                            (2), B161/1/1v, D77/2r, D147/3r, D166/13r,                quračilan    D219/1/1v                                        D166/3r                quradun-a    D141/3v                             qutuγ-iyan   D25/6v                quraγan-u    E8/2r                               qutuγ-iyar   B18/7/6v, D166/14r, E8/9v                qur-a-i      B45/1r                              qutuγtan     D79/2/3v                quraju       D79/2/2r, D79/2/3r, D322/1v         qutuγ-tan    B18/9/1v, B65/4/3r                qural        B62/1/36v                           qutuγtu      B50/3/2r, B55/4-III/15r, B55/4-IV/23v,                qural-yi     D219/2/4r                                        B55/7a/4v, B61/1/7r, D10/4v, D159-5/6r                quramusta    E8/5v                               qutuγ-tu     B45/9/1v, B62/1/33v, B62/1/35r, B62/1/36v,                quran        B39/11/17r, B55/2/16v                            D79/1/2r, D111/2v                quran-dur    D77/4v                              qutuγ-tur    B62/1/33r                quratuγai    D79/2/3r, D79/2/3v (2)              qutuγ-un     B18/7/3v, B55/6/7v, D166/14r, D166/6v,                qurayaγsan   B55/7a/7r                                        D217/6r, D219/1/6v, D221/1/7v, D225/2r,                qura-yi      D322/4v                                          E8/4r                qurca        B65/17/4r                           qutuγ-yi     B18/7/6v, B55/2/2r, B61/1/7v, B62/1/35r,                qurča        B55/4-IV/19v, B55/4-IV/24v, B55/6/2r,            D25/4v, E8/10r, E8/2r, E8/3v, E8/8v                             B81/2/1v, D10/6v, D10/7v, D77/2r, D77/3r,   qutuγ-yin   B55/4-l/10r                                                                 quv-a        D166/6v, E8/4r                                                             343","quwa         D219/1/2v                           saγaju       B61/2/2r, B61/2/2v, B65/1/2v, D172/2v,                quwaraγ-i    B39/11/11v, B39/11/9r, B161/1/6v,                D172/3r                             B161/1/8v                           saγaqu       B45/9/8r, B50/3/10v, D79/1/10v                quwaraγ-ud   B55/2/2r, B55/4-II/11r, B55/4-IV/26r,   saγaral   D77/1v, D77/2r, D77/2v, D225/4r                             D79/2/3v                            saγaritu     D166/11v                quwaraγ-ud-i   B55/2/11v, B55/2/9v               saγarmaγ     B45/1r                quwaraγ-ud-ta   B39/11/2v, B161/1/1v             saγatal      D77/2v                quwaraγ-ud-tur   D77/1v                          saγlaγar     D27/5r                quwaraγ-ud-un   B55/1/2r                         saγubaču     B45/2r, D141/3v, D291/1/1r                quwaraγ-ud-un   B55/4-l/9v, B65/4/3r, D77/2v, D77/4v   saγubasu   B18/7/6r, B18/9/2r, B55/4-II/12v, D140/1v,                quwaraγ-ud-yi   B55/4-III/15r                                 D140/2v, D291/1/2r                quwaraγ-un   D286                                saγudal      B61/2/3v, B65/1/3v, D166/1v, D172/4r,                quyaγ        B18/7/6r, B39/11/7r, B55/2/7r, B55/4-IV/20r,     E8/1v                             B55/4-IV/21r, B55/4-l/8r, B161/1/5v,   saγudal-dur   B61/2/3v                             D10/10r, D10/8r, D100/2r, D100/3r,   saγuγ=san-u   B45/9/5r                             D100/6r, D159-5/5r, D217/2r, D217/5r,   saγuγan   B55/4-III/16v                             D219/1/7r, D221/1/2r, D221/1/6v, E8/5v   saγuγsan   B18/7/3v, B55/4-IV/20v, B61/2/3v,                quyaγ-ban    B65/17/4r                                        B65/1/3v, D10/9r, D79/2/1v, D100/5v,                quyaγ-i      B55/4-IV/19v, B55/4-IV/22r, B55/6/2r,            D141/1v, D159-5/4r, D172/4r, D172/6v,                             B65/17/4v, D25/4r, D100/1v                       D217/4v, D221/1/5v, D225/3r, D322/2r                quyaγtu      D219/2/1v, D219/2/2v, D219/2/3r     saγuγsan-u   B50/3/6r                quyaγtu-yin   D219/2/3v                          saγuju       D286                quyaγ-yi     D10/2v, D27/3v, D217/2r, D221/1/1v   saγulγaγsan   B61/2/3v, B65/1/3v, D172/4r, D172/7v                radna        D166/5r                             saγulγan-u   D166/2v, E8/2r                radn-a       E8/3r                               saγuluγ-a    D141/2v                radn-a=sambav-a  D322/3v                         saγumu       B39/11/6v                rags-a       B18/9/2v                            saγumui      B55/2/6v, B161/1/5r                ragsas       D322/4r                             saγun        B18/7/2v, D166/4v, E8/3r                rahu-tan-un   D221/1/2r                          saγunam      D79/2/2v (2), D79/2/3r, D225/1v, D225/2r                raksas       B18/7/2r                                         (2), E8/4r                raqu-du      D100/2r                             saγuqu       B18/7/5r, D10/9v, D100/3r, D100/5v, D159-                raqu-tan     D10/7v                                           5/2v, D159-5/4r, D159-5/5v, D178/1/3r                raqu-yin     D217/2r                             saγuqui      B55/4-IV/20v, D217/5r, D221/1/6r                rasiyan      B39/11/4v, B50/3/1v, B55/2/4r, B55/7a/2r,   saγuqui-dur   D221/1/4r                             B61/1/3r, D25/7v                    saγuqui-tur   D100/4r                rasiyani     B62/1/34r (2), B62/1/34v            saγurin-dur   B39/11/13v, B55/2/13v                rasiyan-i    B62/1/32r                           saγurin-tur   B161/1/10r                rasiyan-tu   B50/3/6r, D79/1/6r                  sajin        B55/4-IV/21r, D178/1/4v                rasiyan-u    B39/11/6v, B50/3/6v, B55/2/6v, B161/1/5r,   saki   B65/17/4v (5)                             D77/3r, D77/3v, D79/1/6r, D166/3v,   saki=γulsun   B18/7/4r                             D322/3r, D322/4v                    saki=γulsun-tur   D77/3v                raši         D219/1/1v                           saki=qu-yin   D322/1v                rašiyan      B161/1/3r                           sakiγ[a]d    D219/1/8r                rašiyan-u    B45/9/1v, B45/9/5r (2)              sakiγad      B65/17/4v (5), E8/8r                ratna=sambav-a   B18/7/7r                        sakiγči      B55/4-III/16r, B55/6/5r, B55/6/5v, D77/1v,                rayatan-u    B161/1/4v                                        D79/1/10r, D140/2r (2), D219/2/3v,                rid          B55/2/6r                                         D291/1/1v (2)                ridi         B39/11/15v, B39/11/6r, B55/2/15r,   sakiγčid     D225/3r                             B161/1/11v, B161/1/4r, D271/2r      sakiγči-dur   B45/9/8r, B50/3/10v, D79/1/10v                rinboce      B61/1/5v                            sakiγsan     B55/4-IV/23v, B65/17/3r, D10/5r                ru-yin       B18/9/2v                            sakiγu=luγsan-u   D166/14r                s[i]di-i     D219/1/6v                           sakiγu=lusun-a   B18/9/1v                sa           D219/2/1v, D219/2/2v, D219/2/3v     sakiγul      D219/1/6r, D219/1/8r                sab          B55/4-l/10r, B55/4-l/6v, B55/7a/2r,   sakiγulasun   E8/9r                             D219/1/7r                           sakiγulsun   B18/7/2r, B18/7/4r, B18/7/5r, B18/7/5v,                saba         B18/7/1v, B18/7/2v, B39/11/4r, B61/1/3r,         B39/11/19v, B45/9/8r, B55/2/20r, B55/4-                             B161/1/3r, D79/1/1v, D141/2v                     II/11v, B55/4-II/12r (5), B55/4-II/14r,                saban        D178/2/1r                                        B55/4-III/16r, B55/4-l/5r, B61/1/5v,                saban-tur    D178/2/1r                                        B161/1/14r, D77/1v (3), D77/2r (2), D77/2v,                sabi         D166/5v                                          D77/3v, D77/4r (3), D178/1/2v, D219/1/5v,                sab-i        B161/1/5v                                        D225/3r (2), D271/6v                sača         B50/3/1v, B55/4-l/5r, B55/4-l/7r, D10/1v   sakiγulsun-a   B18/7/2v                sačaγu       B55/1/2v, B55/1/3r, D77/2r, D166/2v, E8/2r   sakiγulsun-dur   D79/1/10r                sačaju       E8/10r                              sakiγulsun-i   D79/1/7v (2)                sačalal      D225/4r                             sakiγulsun-tur   D77/2r (2), D77/2v                sačubasu     D141/2v                             sakiγulsun-u   B50/3/8r, B50/3/8v, D77/5r, E8/9v                sačuγad      D291/2/1v                           sakIγuluγsan   B55/7a/3v, D166/13v, D219/1/2v                sačuγsan     B18/7/3r                            sakiγuluγsun-u   D271/1v                sačul        D244/1v                             sakiju       B39/11/11v, B55/2/11v, B161/1/8v                sačuli       D25/8v                              sakil        D10/8r, D217/2r                sada         E8/8v                               sakil-iyar   D79/1/2v                sadu         D79/1/11v, D322/4v                  sakimu       B39/11/14v, B39/11/15r, B55/2/14v (2),                sadun        B39/11/13r, B55/2/13r, B161/1/9v, D77/2v,        B161/1/11r                             D77/5r, D147/2r, D166/10v, E8/6r    sakimuu      B161/1/10v                sadun-iyar   D79/2/4r                            sakin        B55/4-III/16v, B55/4-IV/20r (2), B55/4-                saγad        D225/4r, D225/4v, D322/4v                        IV/25r, B55/4-l/6r (5), B55/4-l/6v (2),                                                             344","D10/5v, D77/1v, D100/2r, D141/2r (2),   sang-tu   B39/11/17v, B55/2/17v, B161/1/12v, D10/5r,                             D219/2/4r, D221/1/2r (2), D225/3r, D271/2v,      D219/1/2r                             D271/3v                             sang-un      B18/7/4v, B45/9/2r, B50/3/1r, B50/3/2r,                sakiqu       B39/11/9v, B55/2/10r, B81/2/2v, B161/1/7r,       B55/4-III/14r, B55/4-III/15v, B55/4-IV/24r,                             D322/4r                                          B55/4-l/9v, B55/7a/1r, D10/5v, D25/4v,                sakiqu-yin   B55/4-IV/24v, D10/6v                             D159-5/5v, D166/3r, D178/2/1r, D178/2/1v,                sakisuγai    D100/6v, D217/5v                                 D178/2/2r, D217/1r, D219/1/4r, D244/1r,                sakituγai    B55/4-IV/21r, D10/10v, D79/2/3r, D79/2/3v        D271/4v, E8/6v                             (3), D221/1/6v                      sang-yi      B18/7/6r, B65/4/2r, D77/5r, D141/2r                sala         B18/7/7r                            sang-yin     D219/1/6v                salaγatu     B55/4-l/2r                          sanwar-tu    D178/1v                salju        D178/2/1v                           saqal        D141/1v, D141/4r, D271/7r                salkin       B55/4-III/16r, D10/2v, D79/1/1v     saqalaγ      E8/7v                salkin-dur   B61/2/2v, D172/3r                   saqasal      D291/1/1r                salkin-tur   B62/1/37r, B65/1/3r                 sara        B55/4-III/16r, B55/6/1v, B61/2/1v, B65/1/1v,                salkin-u     B55/4-IV/22r, B55/6/4v                           D10/2r, D172/1v                salsai       D111/1r                             sar-a        B18/9/1v, B55/4-l/9r, D225/3r, D286                samadi-bar   B39/11/6v, B55/2/6v                 sar-a/sir-a   D77/5r                samadi-yin   B45/1v                              sara[n]-u    B55/4-IV/19v                samaγu       B55/4-IV/24r, D10/5r                sarabu=dongdub   B65/17/1v                sambhav-a-yi   D166/5r, E8/3r                    saran        B18/7/4r, B18/7/5v (2), B55/4-III/15v,                sambuu=ḍari   B65/17/2r                                       B55/4-IV/22r, B55/4-IV/25r, D77/2r (2),                sambuu=v-a   D99/8r                                           D166/10r, D166/13v, D219/1/7r, D225/5r,                samidi-bar   B161/1/5r                                        D322/1v, E8/6r, E8/9r                sanabasu     B39/11/20v, B55/2/21r, B161/1/14v   saran-dur    B50/3/11v, D79/1/11v, D225/5r (3)                sanaγa       D79/1/3v                            saran-tur    D322/3r                sanaγ-a      B39/11/12v, B39/11/21r (2), B45/9/3r,   saran-u   B50/3/8r, D77/4r, D79/1/7v, D100/1v,                             B55/2/12v, B55/2/21r, B55/2/21v (2),             D217/2r, D221/1/1v, D322/2r                             B55/4-l/8r, B161/1/15r (3), B161/1/9r, E8/1v   saraqud   D79/2/2v                sanaγ-a-i    B161/1/14v                          sarayiγol-un   D100/3v                sanaγan      B45/9/4r, B50/3/3v, B50/3/5r, D77/2v,   sara-yin   B18/7/2v, B18/9/2v                             D77/5r, D79/1/4v (2), D166/1v       sarba=dongrob   D217/1v                sanaγan-ača   B39/11/6v, B161/1/5r               sarbo=dongrub   B55/4-IV/17v                sanaγan-u    B39/11/13v, B55/2/13v, B161/1/10r   sariγula-un   D217/3r                sanaγ-a-yi   B39/11/20v, B39/11/21v              saring       D159-5/2v, D159-5/5r                sanaγsad     B39/11/5r, B161/1/9v                sarluγ       B39/11/7v, B161/1/5v                sanaγsad-yi   B39/11/13r                         sarqad       D291/2/1v                sanaγsan     B39/11/19v, B55/2/20r, B55/2/4v (2),   sarulaγ   D219/1/7r                             B55/4-IV/26v, B55/4-l/3r, B55/4-l/9r,   saruluγ   B55/2/7v                             B55/6/7r, B55/7a/6v, B55/7a/7r, B65/4/3v,   sarwang   B18/7/3v, B18/7/4r                             B161/1/14r, B161/1/3v, D141/2r, D141/4v,   sasin-i   D10/5r                             D166/13v, D166/14r, D219/1/4r, D219/1/6r,   sašin   D221/1/6v                             D219/2/4v, D225/3r, D225/4v, D271/5r,   sato     D79/2/3v                             D271/6r, D271/8r, E8/9r, E8/9v      satu         D322/2v                sanaγsan-ača   B55/2/6v                          satu-yin     D322/2r                sanaγsan-i   D140/2v, D291/1/2r                  satva        E8/10r                sanaγsan-u   B39/11/4v, B161/1/3r                satv-a       D141/4v                sanaγsun-i   B55/2/13r                           sawašidam    D27/4r                sanaγulamu   B39/11/14r                          sayibar      B18/7/3v (2), B55/4-l/3r                sanaγulumu   B161/1/10v                          sayid        B18/9/2r                sanaγulumuu   B55/2/14r                          sayid-iyar   D79/2/1v                sanaju       B55/4-l/3v, B61/2/5r, B65/1/5v, D172/7r,   sayid-iyar-iyan   D79/2/1v                             D286                                sayidqaqu    B45/2r                sanan        B61/2/5v, D147/2r                   sayid-un     B18/7/6r                sandaraγulun   D322/2r                           sayin        B18/7/1v, B18/7/3r (3), B18/7/5v, B18/7/6r                sang         B39/11/1r, B50/3/11v (2), B50/3/2v,              (3), B18/7/7r, B18/9/1v, B39/11/13r,                             B55/1/1v, B55/2/1r, B55/4-II/10v, B55/4-         B39/11/17v (2), B39/11/18r, B39/11/9v,                             l/1v, B55/6/1r, B61/1/5v, B65/17/1r,             B45/1r, B45/1v, B45/2v, B45/9/1v, B45/9/3v,                             B65/4/1r, B65/4/2v, D10/1r, D25/1v,              B50/3/1v, B50/3/4v, B55/2/10r, B55/2/13r,                             D79/1/2v, D100/1r, D141/2r, D141/3r,             B55/2/17r, B55/2/17v, B55/2/18r, B55/2/22r,                             D159-5/1r, D166/12r, D166/3v, D178/1/2v,         B55/2/2r, B55/4-IV/26v (2), B55/4-l/10r,                             D178/2/1r, D219/1/1r, D219/2/1r, D221/1/1r,      B55/4-l/5r, B55/6/7v, B55/7a/5r, B61/1/7v,                             E8/5v, E8/6v, E8/8r                              B65/17/5v (2), B161/1/12v (2), B161/1/13r,                sang-ača     D166/11r                                         B161/1/7r, B161/1/9v, D10/11v, D77/1v,                sangdali     B39/11/6v, B55/2/6v, B161/1/4v                   D77/2r (3), D77/2v, D77/3r (2), D79/1/4v,                sangdaraqu-yin   D225/4r                                      D140/1v, D141/1v, D141/3v, D147/3v,                sangdu       B55/4-IV/23v                                     D159-5/2v, D159-5/5v, D166/10v, D166/11r,                sanggi       B55/2/21r                                        D166/14r (2), D166/2r, D166/2v, D166/6r,                sang-i       B39/11/7r, B50/3/8r, B55/2/7v                    D166/6v, D166/8v, D172/1v, D178/2r,                sang-in      D79/1/2r                                         D178/2v, D219/1/1v (2), D219/1/8r, D225/3r                sang-iyar    B39/11/6r, B55/2/5v, B161/1/4r                   (2), D225/4r (2), D225/4v (3), D271/5v,                sangsar      B39/11/17v, B55/2/17r, B161/1/12v,               D271/7r, D291/1/1r, D291/1/2v, D291/2/1v,                             D271/6r, E8/10r                                  E8/10r, E8/1v, E8/2r, E8/3v, E8/4r, E8/6v                sangsarun    D79/1/2v                                         (4), E8/7r, E8/7v (2), E8/8r, E8/9v (2)                sangsar-un   B45/9/5v                            sayin-i      B39/11/10r, B55/2/10v, B161/1/7v, D225/5r                                                                 sayin-iyar   D225/3v, D225/4v                                                             345","sayin-u      D225/4r                             sedkIl-tü    B55/7a/3r, B55/7a/3v, B55/7a/4r, B61/1/4r,                sayin-yiar   B55/2/13r, B55/2/6v                              B61/1/6v, D217/3r                sayiqan      B18/7/6r, B45/1v, B45/9/2v, B50/3/3r,   sedkil-ün   B45/9/5v, B50/3/7r, B50/3/9r, B55/4-IV/24r,                             B55/6/1v, B55/6/2r, B55/6/2v, D27/1v,            D10/5v, D79/1/8v, D79/2/4v (2), D178/1/3r,                             D79/1/3r, D100/4r, D166/8r, D217/3v,             D271/5v, D271/8r, D322/1v                             D219/1/4r, D219/2/2v, D221/1/4v, D271/3r,   sedkil-yien   B55/2/16v                             D271/8r, E8/5v, E8/7r, E8/7v        sedkil-yier   B45/1r, B50/3/2v, B50/3/9r, B55/2/13r,                sayiqan-iyar   B39/11/18v, B39/11/6v, B161/1/13r,             B55/2/3r                             B161/1/4v                           sedkisi-ügei   D166/4v                sayiqan-tu   E8/5r                               seggül-ün    E8/2r                sayiqan-yiar   B55/2/18v, D159-5/5v              segseger     E8/7v                sayisiyaγdaju   D225/4v                          segser/seyiser-ün  B50/3/7r                sayisiyaγdaqu   D225/4v                          segü=der-tü   B45/9/4v                sayitar      B55/2/21r                           següder      B18/7/5v, B39/11/17r, B45/9/3v, B50/3/4r,                sayitu       D79/2/1v, D291/2/1r, E8/7r                       B55/2/16v, B161/1/12r, D79/1/4r, D322/3v                sayitur      B18/7/6v, B39/11/20v, B55/1/2r, B55/1/3r,   següderčilekü   B55/4-l/5v                             B62/1/34v, B65/4/2v (2), B81/2/2r,   següderečilen   D219/1/8r                             B161/1/14v, D77/1v, D159-5/2v, D159-5/4r   següder-iyer   B45/9/3v, D79/1/4r                             (3), D159-5/5v, D166/5r, D225/3v, D225/5v,   següdertü   B50/3/6v                             D271/6v, D291/2/2r, E8/3r, E8/3v, E8/8r   següder-tü   B45/9/5r, B50/3/6r                se           D219/2/3r                           següder-tür   D79/1/5v                se[l]te-yi   B55/6/6v                            següder-yier   B50/3/4r                sebesütü     D25/5r, D25/5v (2)                  segül       B45/9/5r, B50/3/6v, B55/4-IV/25v, D79/1/6r,                sebisün[-dur]   D27/5v                                        D111/1r, D159-5/3v, D159-5/4r, D166/11v,                sečeg        D27/1v                                           E8/7v                sečegü       B45/9/1v                            següldür     D159-5/5v                sečen        D79/2/1v (2), D225/4r               segül-iyer   D77/3v                sed=kil-e    D271/4v                             segültei     D172/4v                sed=kil-iyer   B45/9/2r                          segültü      B45/9/2v                sedekil      D79/1/6v                            segül-tü     B50/3/3r, D79/1/3r                sedkeged     D178/1v                             segülün      B45/9/5v                sedkegsen    B18/7/2r, D178/1/4v                 segül-ün     B50/3/7r, D79/1/6v, D166/2v                sedkejü      B18/7/1v                            sel          E8/3v (3)                sedkel       D178/2/1r                           selberekü    B161/1/8r                sedkelčilen   B45/2r, D178/2/2v, D219/1/5r, D219/1/6r,   selberikü   B39/11/11r, B55/2/11r                             E8/3v                               selem        B161/1/5v                sedkel-čilen   E8/9v                             selem-[e]    D178/1/4r                sedkel-degen   D172/6v                           selengge     B18/7/5r                sedkel-eyer   D27/2v                             selme        B55/2/7r                sedkel-i     D178/1v                             selm-e       B39/11/7r                sedkel-iyen   B161/1/12r                         selte        B55/4-II/12v, B55/4-II/13r, B81/2/2v,                sedkel-iyer   B45/9/6v, B161/1/2r, B161/1/9v, D27/2r,         D140/1v, D141/3v, D219/1/2v, D219/1/3r                             D79/1/2v, D166/4v, D219/1/3r                     (2), D291/1/1r                sedkelten-i   D100/4v, D221/1/5r                 selteber     D225/2v, D271/2v, D271/3v, D271/5r,                sedkel-ten-i   D100/3v, D217/3r                               D271/5v, D271/7r                sedkeltü     D217/4v                             selte-de     B45/1v                sedkel-tü    B61/1/5r, D100/5r, D178/2/1v, D221/1/3v,   selte-dür   B18/7/3v (3), B18/7/4r (9), B18/7/4v (9),                             D221/1/5v                                        B18/7/5r (4), D225/2v                sedkel-ün    B18/7/2r, B45/9/6v, B61/1/7v        selte-i      D219/1/3v (2)                sedkel-yier   B50/3/9r, B50/3/9v, D99/9r (2)     selte-iyer   D219/1/8r                sedkesi      E8/2v                               selten       D219/1/6v                sedkigsen    B61/1/2v, B61/1/5v, B65/17/5r, D166/6r,   selten-i   B55/4-l/1v, D219/1/4r, D219/1/5r                             E8/3v                               seltes       D219/1/4v, D219/2/4v, D271/1v                sedkijü      B62/1/35r, D322/3r                  seltes-dür   D166/9r                sedkil       B50/3/12r, B55/4-l/7r, B55/7a/5r, B61/2/5r,   seltes-eče   D322/3r                             B61/2/6r, B65/1/6r, D77/2v, D77/5r,   seltes-i   D166/4r, D166/5r, D166/5v (4), D219/2/3r,                             D79/1/11v, D166/1v, D166/5v, D291/2/1v,          E8/3r (2)                             D322/1v, E8/1v, E8/3v               seltestei-yi   D159-5/4r                sedkil=čilen   D166/14r, E8/5v                   seltesti     D219/2/1v                sedkil=tü    B61/1/2v                            seltes-tür   D219/2/2v, E8/5r                sedkil-ber   D271/9r                             seltes-ün    B45/1v, B55/6/2v, B55/6/5r, D166/5v, E8/3v                sedkilčilen   B55/4-l/7v, B55/7a/7r, D166/6r, D178/2/2v   selte-tei   D147/1v                sedkildegen   B61/2/5r                           selte-ten-dür   B55/4-l/5v                sedkil-dür   D79/1/8v, D271/2r, D271/3r, D322/2r   selte-yin   B18/9/1v                sedkil-eyer   D141/3v, D141/4r, D141/4v, D291/1/1v   sengden   D271/9v                sedkil-i     B65/17/5r                           sengder-ber   B81/2/2r                sedkil-iyen   B39/11/16v                         serege       B81/2/1v                sedkil-iyer   B39/11/13r, B39/11/3r, B45/9/7r (2),   seregülemü   B39/11/14v                             B65/4/2r, D25/2v, D25/3r, D25/3v,   seregülümüü   B161/1/11r                             D79/1/8v (2), D140/1v, D291/1/1r, D322/3r,   sereküyin   B18/9/2r                             D322/4v                             serete       D25/4v                sedkil-tegen   B65/1/5v                          sergegülümü   B55/2/14v                sedkilten-i   B55/4-IV/24v, D221/1/3v            serger       D166/11v                sedkil-ten-i   D10/6v                            sergün       B62/1/36v                sedkil-ten-yi   B65/4/3r                         serke        D166/11v, D166/4r, E8/2v                                                                 serked-ün    E8/7v                                                             346","serteyin     D221/1/7r                           sim[e]gü=lügsen  B61/2/3r                serteyisün   B55/4-IV/21v                        sim[e]güljü   B61/2/1v                seter        D77/1v, D77/3v, D77/4r              sim[e]gülügsen   B61/2/1v, B61/2/2r (2), B61/2/2v, B61/2/3r,                seterlegsen   D77/2r, D77/2v (5), D77/3v                      D172/2r                seter-ün     D77/1r                              sim-e        B55/4-l/6v                si[r]γulγan-tur   D25/3r (2)                     simedügsen-eče   B18/7/1v                sib          D140/2v, D291/1/2r                  simegülejü   D172/2r                sibaγud-ud   B161/1/5v                           simegülügsen   B65/1/2v, B65/1/3v, D172/2r, D172/2v,                sibaγun      B61/2/2r, D141/2v, D147/2r                       D172/3r, D172/3v, D172/6r                sibaγun-u    B45/9/2v, B45/9/5v, B50/3/3r, B50/3/4v,   sim-e-i   B55/2/9r                             B50/3/7r, D27/4v, D79/1/3r, D322/3v   simeni     E8/7r                sibaγun-ud-un   B55/2/7v                         simetei      B39/11/12v, B161/1/9v                sibaγuu      B65/17/1v                           sim-e-tü     B50/3/10v                sibau        B65/1/2r                            sime-yi      D271/8r                sibšig       D166/8r                             sim-e-yi     E8/7v                sibšiγ-tu    B61/1/2v                            sim-e-yin    E8/9v                sibuγun      B55/4-IV/17v                        simigüljü    B65/1/2r, B65/1/3r                siD          B55/4-II/11r, B55/4-l/5v            simnus       D178/1/2v                sides-i      D147/2r                             simnus-i     B61/1/5r                sidetei      B55/4-IV/17v, B55/4-IV/18v, B55/4-IV/19r   simnus-un   D77/3v, D178/1/4r, D322/4r                sideten      B18/7/4r (2)                        simtei       B55/2/12v                sidetü       B61/1/2v, D100/3v                   simus        D141/3r                sidi         B55/4-IV/24r, B61/1/2v, D291/2/2v   simus-i      B55/4-II/13v, B55/4-IV/24r, B55/6/3v,                sidi-i       B18/7/5r (2), B18/7/5v (2), B81/2/2v,            D10/5v                             D219/1/6v, D219/1/8r                simus-yi     D10/6r                sidis-i      D147/3r                             simügülün    B65/1/2v                sidi-yi      B18/7/5v (7), D10/5v                simüs-i      B55/7a/3v                sidi-yin     B18/7/2v                            sinalan      B61/2/1v                sidurγu      B39/11/13r, B55/2/13r, B161/1/9v    sinalun      B65/1/1v                sidurγu-i    B55/2/14r, B161/1/10v               sinan        B61/2/5v                sidurγu-yi   B39/11/14v                          sine         E8/4v                sidün        D77/3r                              sineyin      B55/4-l/9r, D141/1v (2)                sidün-yier   B50/3/8r                            singgekü     B18/7/6v                sidütei      B65/17/2v (2)                       singjiγči-yi   D141/4r                sidü-yi      B65/1/2v                            singji-tu    B55/6/1v                sigedketei   D159-5/2r                           singji-tü    B55/6/1v, D225/1v                sigemuni     B55/4-III/14v, D10/5r               singqu-bar   D77/3r, D77/3v, D77/4v                sigemuni-yin   B61/1/2v, B65/4/2v, D10/7r        singqun      B50/3/6v                sigemüni     B18/7/2r, B55/4-IV/23v              singsijü     D111/2v                sigemüni-yin   B18/7/7r, B55/4-IV/24v, B161/1/12r,   singtalan   B55/6/6v                             B161/1/8r                           singtaraγulaγad   B55/4-IV/21v                sigesün      B65/1/3r                            singtaraγuluγsan   D217/3r                sigesün-ḍegen   D172/3v                          singtaral    B55/6/4r                sigesün-dür-yi[e]n  B61/2/3r                     sintaraγuluγad   D10/2r                sigimuni     B18/7/3v                            sintaraγuluγsan   D100/3v                sigüderin-tei   D79/1/6r                         sintaral     D100/3v                sigüderin-tü   D79/1/6r                          sinuγči      D147/2v                sigüregelen   D172/5r                            sinul-i      D178/1/2r                sigüren      B61/2/4v                            sira         B65/4/1r, B65/4/1v, B65/4/2r (2), B65/4/2v                sigürün      B65/1/4v                                         (3), B65/4/3r, B65/4/3v (3)                siγa[i]-ača   D25/5r                             sir-a        D79/1/6r                siγayitu     D225/1v, E8/2r                      siraγulγan-tur   D25/6r (2)                sikürtü      B18/7/3v                            siramusun-yiar   B65/1/2r                sil          D77/5r                              siregesi     E8/8r                silaγun      D111/2v                             siregün      B18/9/2v, B39/11/12r, B161/1/9r, D100/3v,                silegüsün    E8/4v                                            D221/1/3v, D225/3v                silge        D100/3v                             sirger       D25/4v                silγadaγ     B45/1v                              sirgešiügei   D166/12r (2)                siljire=jü   D166/8r                             sirγulγan    D25/4r                siljirejü    E8/4v                               sirγulγan-tur   D25/3v, D25/4r, D25/5v, D99/9r                siltaγan     B18/9/1v, B81/2/2v, D159-5/2v (2), D159-  sirγulγa-tu   D99/9r                             5/4v (2), D159-5/5v (2), D166/6r, D166/8v,   sirγuljin   D244/1v                             D178/1/2v, D178/1/4r, D322/3r, E8/3v,   siri     D10/11r                             E8/5r, E8/8r (3)                    siribusu-yier   D172/2r                siltaγan-ača   B39/11/3r, B55/2/2v, B55/2/3r, B161/1/2r   sirigün   B55/2/12r, D79/1/1v                siltaγan-bar   D79/1/1v                          sirmusun-iyar   B61/2/1v                siltaγan-i   D166/6r, D271/9v, E8/3v             sirmusu-yi   B65/1/2r                siltaγan-luγ-a   B39/11/3r, B55/2/2v, B161/1/2r   sirqan      D79/1/1v                siltaγan-ni   B45/1v                             sirteyiged   D10/11r                siltaγan-tur   D77/2v                            sirui        B18/9/1v, B50/3/9v                siltaγan-u   E8/5r                               sirulγ-a-tu   D27/2r, D27/2v                siltaγan-yi   D271/6r                            sirulγ-a-tur   D27/3r, D27/3v                siluγulγan   D25/5r                              sirümüsen    B61/2/2r                siluγun      B39/11/14r, B55/2/13v, B161/1/10r, D77/5r   sitaγaγsan   B18/7/3r, B55/2/8r (2), B161/1/5v,                silügeleküi   D77/5r                                          B161/1/6r                sim          B55/4-l/10r                                                             347","sitaγaju     B55/2/2r, B161/1/1v, D25/1v, D25/3v,             D271/5r (2), D271/5v, D271/6r (2), D271/6v,                             D25/4r, D27/2v, D99/9r                           D271/9v, D291/1/1r (2), D291/1/2r (4),                sitaγan      E8/2v                                            D291/1/2v (5), D291/2/1r, D291/2/1v (2),                sitaγaqui-dur   D99/8v                                        E8/3r, E8/3v, E8/5v (7), E8/8v, E8/9r                sitaγaqui-tur   D25/2v                           soyurqagči   B65/4/2v                sitan        D10/9v                              soyurqaγči   B55/4-II/14r, D100/4r, D217/3v                sitanam      D27/3r                              soyurqamu    D244/2r (2), D244/2v (2)                sitübesü     D141/1v (2)                         soyuruq-a    D141/4r                sitüged      D141/1v (2), D147/2r                sö           D25/3r                sitügen      B18/7/4r, B18/7/4v, B55/4-III/15r, D178/1v,   södi   D166/6v                             D244/1v                             sögeküi      B65/1/4r                sitügen-dür   D271/2r (2), D271/2v               sögüdkegsen   D217/2v, D221/1/3r                sitügen-i    D166/2v, E8/2r                      sögüdtügsen   B161/1/8r                sitügen-ü    D178/2r                             sögüdtügsen-ü   B55/2/11v                sitügsen-eče   D271/2v                           sögüdtün     D225/2v (2)                siTüjü       B61/1/7v, B161/1/15r                sögüdügsen-ü   B39/11/11r                sitüküi-yin   B55/4-l/7r, D271/2v                sögükei      B61/2/4r                sitün        B62/1/36v                           sökei        D172/4v                siurγ-a      B55/2/12r, B161/1/9r                söni         B39/11/15r, B45/2r, B55/2/14v, B55/4-                sma[n]tabs-un   D178/2r                                       IV/21r, B55/4-IV/23r, B65/1/4v, B161/1/11r,                sočiqui-dur   B61/2/4r                                        D10/4r, D10/9v, D100/3r, D100/6r, D217/5r,                sodun        D77/4v                                           D219/1/8r, D221/1/6r                soγ’awadi-yin   D172/7r                          söni-yin     B39/11/20r, B45/9/6v, B50/3/9r, B55/2/20r,                soγlal       B55/2/12r                                        B55/4-III/16v, B55/4-l/8v, B161/1/14r,                soγlan       B161/1/9r                                        D79/1/8v, D271/4r                soγtaju      B62/1/36v                           sönü=gegči   B55/6/4r                soldeb-ün    B55/7a/1r                           sönüg        D271/9r                solungγ-a    D77/3r                              sönüge       D291/2/2v                sonur        B45/9/5v, D79/1/6v                  sönügen      B39/11/14r, B55/2/14r                sonuraban    B55/4-l/7v                          sör          D77/3r                sonus        B55/4-II/11r                        sören        B61/2/5r (2)                sonusču      B39/11/15v, B55/2/15r, B161/1/11r   subasu       D10/11r, D10/7r                sonusqulang   B81/2/2v, E8/3r, E8/9r             subasu-geyin   D10/4v                sonusqulun   D166/13v, D166/4v                   subud        B61/2/2r, B65/1/2v, D140/1v, D172/6r,                sonusuγad    B65/1/2r                                         D271/7r, D291/1/1r                sonusuγsan   B55/1/4r, B55/7a/3v, B61/1/5v       suburaγsan   B81/2/2r                sonusula[n]gtai   D271/3r                        sudal        D178/1/2v                soqubči      D159-5/2r                           sudarasun    D79/2/1v                soqur        B50/3/7r                            sudui        B61/2/2r                soquraju     B45/9/3v, B50/3/4v, D79/1/4v        sudur        B39/11/20r, B50/3/1r, B55/1/1r, B55/2/20v,                sori         B18/7/3v                                         B55/4-III/14r, B55/7a/1r (2), B61/2/1r,                soruγči      D322/4r                                          B65/1/1r, B65/1/1v, B161/1/14r, D10/1r,                soruju       B61/2/3r, B65/1/3v, D172/3v                      D25/2r, D27/1r, D27/2r, D77/1r, D77/1v,                soyu=rqatuγai   D27/4r                                        D77/4r, D99/8r, D111/1v, D141/1r, D166/3r,                soyuban      D159-5/5r                                        D172/1r, D172/7v, D217/1r, D219/1/1r,                soyuγ-a-ban   B81/2/1v                                        D225/1v, D244/1r, E8/1r                soyuγatai    B55/4-IV/19r                        sudur-a      D25/6v                soyuγ-a-tai   B65/17/2v                          sudur-i      B55/7a/4r, B61/1/6r, E8/2v                soyur=q-a    D77/1v, D140/3r, D166/4v, D166/9r   sudur-ud     B55/2/21v                soyuraq-a    D10/10v (2), D25/3r, D25/4v, D25/7r,   sudur-ud-ača   B161/1/15r                             D25/8v (3), D291/1/1r               sudur-ud-un   B39/11/21v                soyur-q      D111/3r                             suγ’awadi-yin   B61/2/5v                soyurqa      B18/7/5r (3), B18/7/5v (3), B18/7/6v (2)   suγu   B61/2/2r, D172/2v                soyurq-a     B18/7/2v (2), B18/7/5v (2), B18/7/6r,   suγu-ača   B55/4-l/6r (2)                             B18/7/7r, B55/4-II/11r, B55/4-II/11v, B55/4-  suγuγ-ača   B55/4-l/4r (2)                             II/12v (4), B55/4-II/13r, B55/4-III/16v (4),   suk’awadi-yin   B65/1/6r                             B55/4-III/17r (2), B55/4-IV/19v, B55/4-  sukawati-yin   B62/1/34v                             IV/21r, B55/4-IV/23v, B55/4-IV/25r, B55/4-  sularan   D178/1/3v                             l/3v (2), B55/4-l/4r (2), B55/4-l/4v, B55/4-  sulartal-a   D172/1v                             l/5v, B55/4-l/6r, B55/6/6v (3), B55/6/7r (3),   sumadi=dharm-a=dowaja   D322/4v                             B62/1/32r, B62/1/32v (2), B62/1/33r (2),   sumu   B55/4-IV/19v, D25/7v                             B62/1/33v, B65/17/4v, B65/17/5r (3),   sumun     D100/2r                             B65/17/5v, B81/2/2v, D10/4v, D10/7v,   sumun-daγan   D10/7v                             D25/6v, D27/2r, D27/4v (3), D27/5r, D27/5v   sumun-i   D217/2r                             (2), D77/1v (6), D77/4v, D77/5r, D99/9r,   sumun-iyar   B65/17/4r                             D100/1v, D100/2r, D100/6v, D111/2r,   sumun-tur   D166/2v, E8/2r                             D111/2v (2), D111/3r, D140/1v (2),   sumu-yi     B55/6/1v, D221/1/2r                             D140/2v (4), D140/3r (4), D141/3v (2),   surčigsen   B81/2/2r                             D166/13r (2), D166/4v, D166/6r, D166/9r   surγ’ar   B55/6/3r                             (3), D166/9v (2), D178/1v (2), D178/2r (2),   surγaγsan   B61/2/4v (2), B65/1/5r (2), B65/1/5v,                             D217/1v, D217/5v, D217/6r (5), D217/6v,          D172/5v                             D219/1/5v, D219/1/6v, D219/1/8r,    surγal       B39/11/16v, B55/2/16v                             D221/1/1v, D221/1/2r (2), D221/1/4r,   surγali   B161/1/12r                             D221/1/6v, D221/1/7r (4), D221/1/7v,   suril     B18/9/2r                             D225/3r (2), D225/5r, D225/5v (4), D244/2r,   suriy-a-bar   D79/1/1v                             D271/1v, D271/2r, D271/4r (7), D271/4v (4),   surtaγal-un   B55/4-l/9r                                                             348","surtu        D172/4v                             süüben       D172/6r                suruγaγsan   D172/5r (2)                         süü-yi       D172/3r                suruju       D172/6r                             süü-yi[e]n   B61/2/2r, B61/2/2v (2)                surun        B65/1/5v (2)                        süü-yien     B65/1/2v (2), D172/2v                sur-yi       D10/3v                              šabi         B45/1v, B81/2/2v, D217/7r, D219/2/4r                sutan        E8/3v                               šabii        E8/3v                suti         E8/3v                               šabiji       B39/11/12r, B55/2/12r                sutu         D79/2/1v                            šabinar-iyar   B39/11/13r, B161/1/9v                suu          B18/7/6r, B45/9/8r (2), D79/1/10r (2)   šabinar-yian   B55/2/12v                sübüreg      D286                                šabji        B161/1/8v                sügüder      B55/6/5r                            šagimuni-yin   B55/2/16r                süidken      B62/1/36v, B161/1/10v               šagjamuni    D322/4v                süike-tei    D159-5/2r                           šaγantu      D25/1v, D111/1r, D111/3r                süjügleltei   B161/1/15r                         šaγji        B55/7a/7r                süjüg-yier   B65/1/1v                            šaγjimuni-yin   B39/11/11r, B39/11/16v                süke-ber     D79/2/1v                            šaγš[a]bad-i   D219/1/7v                sülde        B18/9/2v, B55/6/5r, B55/6/5v, B61/2/4r,   šaγšabud   B55/1/2r                             D166/10v, D225/3v, E8/6r            šajin        B55/4-l/9r, B55/6/3v, B55/6/4r, D140/2v,                sülde-dür    B55/2/11r                                        D159-5/6r, D166/1v, D166/7v, D166/8r,                sülden-dür   B39/11/11r                                       D166/8v, D271/9r, E8/4v, E8/5r (2), E8/6v                sülde-tür    B161/1/8r                           šajin-i      B55/7a/1v, B161/1/6v, B161/1/8v, D159-                süldün       B65/1/4r                                         5/6r, D219/1/5r, D219/2/3v, D286                sümbe        D25/8r                              šajin-ni     B55/2/11v, B55/2/9r, B55/6/6v                sümber       E8/8r                               šajin-u      D159-5/6r                sümbür       B18/7/7r, B55/4-l/10r, B81/2/2v, D219/1/7r,   šajin-yi   D141/4v                             D291/2/1r, D322/4r                  šambala      B18/7/4v                sümbüri      B18/7/4v                            šamdan       E8/8r                süm-e        B18/7/4v (3), D147/2r, D291/2/1r    šamtabs      D178/2r                sümer        D166/12r                            šamtabtu     B81/2/1v                sün          B65/17/3v, D79/1/1v, D79/2/1v (2),   šanaγan     B50/3/4v                             D166/12r, D166/3r, D244/2v, D291/2/1r,   šar     D111/2v, D166/11v                             D322/4r, E8/2r, E8/8r               šara         B45/1r, B50/3/6v, B55/1/3v, B55/4-III/15v,                sünesü       D27/5r                                           B55/4-IV/17v, B55/6/1v, B55/6/5v,                sünesün      D27/5r (3), D27/5v, D141/3r                      B61/2/1v, B65/17/3v, D25/5r, D27/5r (2),                sünes-ün     D27/5r                                           D225/2r, E8/2r, E8/2v, E8/4v, E8/5r                sünesün-i    D166/12r                            šar-a        B65/17/1v, D172/2r                sünesün-i-iyen   D10/6v                          šaraγol-un   D221/1/3v                sünesün-yin   D10/6v                             šaran        E8/4v                sünesü-yien   B55/4-IV/24v                       šaraq-a      D141/2r                süngʼaba     B18/7/7r                            šarawang     B18/9/1v                sür          B39/11/10r, B39/11/11r, B39/11/11v,   šar-un     E8/7r                             B39/11/18r, B55/2/10v, B55/2/11r,   šasin        D10/10v, D79/2/4r, D100/6v, E8/1v                             B55/2/11v, B55/2/18r, B55/6/5r (2),   šasin-i    B39/11/11v, B39/11/9r, B61/1/2v, B81/2/2v,                             B161/1/13r, B161/1/7v, B161/1/8r,                D10/7r, D291/1/2r                             B161/1/8v, D10/2v, D27/5r (5), D27/5v,   šasin-u   D10/5r                             D166/12r, D166/12v, D225/3v (2),    šašin        B55/4-III/15r, D217/5v, D217/6v                             D291/2/1r (2)                       šašin-i      B55/4-IV/23v, B55/6/6v                sürč[i]gsen   D77/4v                             šašin-ni     B55/4-II/14r, B55/4-IV/23v, B55/4-IV/25r                sürči        D77/3r, D77/3v                      šatu         B55/4-l/8r, D271/4v                sürčil       D291/2/1v                           šibaγu       D172/5v                sürdekü      D225/4r                             šibaγud-un   B39/11/7v                süri         B55/4-IV/22v, D10/2r                šibEšIgtü    B55/7a/1v                süri-i       B55/4-IV/21v, B55/4-IV/22r          šib-i        D291/2/2r                sür-iyer     B55/7a/6r                           šibsig-tü    E8/5r                sürtü        B61/2/4r                            šibtuγur     D27/5v                sür-tü       D172/6r                             šibuγuu      B55/7a/6v                sürü         D159-5/1v,                          šibuu        B55/6/5v                sürüg        D77/4r                              šidar        B55/4-l/6v                sürüg-i      B39/11/7v, B55/2/7v, B161/1/5v      šiddi        D217/3r                sürüg-tür    D77/2v                              šiddi-i      D217/6r                sürüg-ün     B18/7/6r                            šidetü       D221/1/3v                sürüküi-yin   D159-5/5v                          šidi-i       B18/7/5r, D221/1/7r                sürütü       B65/1/4r                            šiditü       B55/7a/1v                süsüg-iyer   D172/1v                             šidi-yi      E8/5v                süsüg-ün     B55/4-l/3r                          šidü         B55/7a/1v                süsüg-yier   B61/2/1v                            šidüben      D141/2v                süsül=küi    D166/4v                             šidü-yi      D172/6r                süsüldekü    B55/2/21v                           šigemüni-yin   B55/2/11v                süsüleldekü   B39/11/21r                         šigimuni-yin   B55/7a/1v                süsülen      B39/11/11r, B55/2/11v, B161/1/8r    šigüregülen   D172/4v                süsüljü      B62/1/34v                           šiγayitu     D166/2v                süsülügsen   B18/7/2v                            šiγurγ-a     B39/11/12r                sütü         D166/6r                             šil          B45/1r                süü          B39/11/7r, B45/1v, B55/2/6v, B161/1/5r,   šilaγun   D166/8r                             D219/1/3v                           šilegüsün    D166/8r                sü-ü         D271/3r                             šilger       D217/3r                                                             349","šiltaγan     E8/5r                               taγal[a]γdan   D219/1/6v                šilüg        D221/1/3v                           taγalaγči    B55/4-l/6v                šim          B161/1/6v                           taγalaγdulju   B55/2/21r                šime         D166/11v                            taγalaγsan   B39/11/18r, B55/2/18r, B161/1/13r,                šim-e        B39/11/8v, B55/6/2v, D166/2v, D219/1/7r,         D291/2/2r                             E8/7v                               taγalaju     B55/4-l/5r, E8/5v                šim-e-üd-i   D291/2/1v                           taγalal      B161/1/13r                šime-yi      D219/2/2r                           taγalal-dur   B39/11/10r (2), B39/11/8v, B39/11/9r,                šim-e-yin    B45/1v                                           B55/2/10r, B161/1/7v                šin-e        B45/1v                              taγalal-dür   B161/1/6v                šinggeküy-e   B45/1v                             taγalal-i    B55/2/18v                šinggi       B39/11/20v, B161/1/14v              taγalaltu    B55/4-l/4v                šingji       E8/5r                               taγalal-tur   B55/2/10v, B55/2/9r, B55/2/9v, B161/1/7r,                šingqu-tu    B45/9/5r                                         B161/1/7v                šingtaraγuluγsan   D221/1/3v                     taγalal-un   E8/3r                šingtaral    D217/3r, D221/1/3v                  taγalal-yi   B39/11/18r                šini         D166/8r                             taγalan      D219/1/5v                šira         D166/3r, D166/3v, D166/7v, D166/8r   taγalaqui-bar   D166/13r, E8/9r                šir-a        D10/5v                              taγalsabar   B18/7/2v                širabusu-yi   D172/2v                            taγuγ=daju   B62/1/37r                širabuu      B55/6/2v, B55/6/4r                  taki         B45/9/4r, B50/3/5r, B55/4-l/3v, D25/5r,                širaγ-a      D219/1/2r                                        D79/1/5r, D111/3r                širegün      B18/9/2r, D217/3r                   taki=mui     B65/4/2r, B65/4/2v, B65/4/3r (2)                širgešiügei   D166/12r                           taki=nam     E8/5r                širi         B39/11/11v                          takibasu     B65/4/3v                širmau       B18/9/1v                            takigsen-ü   D291/1/2v                širui        B18/9/1v (2)                        takiγad      D322/2v                šitaγaγsan   B39/11/7v, B39/11/8r, D219/1/4r, D219/2/3r   takiγdaqui   D166/7r                šitaγaju     B39/11/2v, D25/3r                   takiγsan     B55/4-III/16r, D25/2r, D27/2r, D99/8r,                šitaγan      D166/3r                                          D111/1v, D141/4v, D225/2v, D244/3r                šitaγaqui-tur   D27/2r                           takiγsan-u   D140/3r                šitan        D10/4r                              takiju       D225/2v (2), D225/5r                šitübesü     D141/2r                             takil        B39/11/3v (2), B39/11/4v, B45/2r, B45/9/5v,                šitüged      D141/2r                                          B45/9/8v, B50/3/7r, B55/2/3v (2), B55/2/4r,                šitügen-dür   B55/7a/5r                                       B55/4-II/11r, B55/4-III/16r, B55/4-IV/20v                šitügen-ü    D178/1v                                          (3), B55/4-IV/21r, B55/4-l/1v, B55/4-l/4v,                šitügsen     B55/7a/2r                                        B161/1/1r, B161/1/2v (2), B161/1/3r,                šitüjü       B39/11/21r, B55/7a/5r                            D10/10v, D10/1v, D10/8v, D10/9r, D25/7r                šoγlal       B39/11/12v                                       (2), D25/7v, D25/8r, D25/8v, D77/1v (2),                šoγlan       B55/2/10r, B161/1/7r                             D79/1/1v, D79/1/2r, D79/1/6v, D79/1/7v,                šorun        D286                                             D79/1/9v, D100/2v (2), D100/3r (2),                šuγlan       B39/11/9v                                        D100/6v, D140/1v, D159-5/1v, D159-5/3r,                t[a]kila-ud-yi   D141/3v                                      D159-5/4v, D166/4v (2), D166/5v,                t[e]ndeče    D79/1/5r                                         D178/2/1r, D178/2/2r, D217/2v, D217/3r (2),                ta           B18/7/6v, B45/9/3r (2), B45/9/4r, B50/3/3v,      D217/3v (3), D217/4r (3), D217/4v (4),                             B55/4-l/8r, B55/4-l/8v, D79/1/3v, D141/3v,       D217/5r (7), D217/5v, D217/6r, D219/1/5r,                             D141/4v, D244/1v (2)                             D221/1/3v (2), D221/1/4r (2), D221/1/4v (2),                ta[kil]      D79/1/11r                                        D221/1/5r (2), D221/1/5v (3), D221/1/6r (5),                ta=nuγud-dur   B55/4-l/5r                                     D221/1/6v (5), D221/1/7r, D221/1/7v,                ta=nuγud-tur   B55/4-l/5v                                     D225/2v, D244/1v (2), D244/2r, D322/2v,                tabalan      B161/1/5r                                        E8/3r (2), E8/3v                taban        B50/3/3r                            takil-ača    B39/11/18r, B55/2/18v, B161/1/13r                tabatai      B55/2/12r                           takila-un    D141/3v                tabčan-dur   D219/1/3r                           takil-eyer   D27/2v                tabčang-un   B18/7/2v                            takilγ-a     B39/11/1r, B55/2/1r                tabiγ        B39/11/4r, B55/2/3v (2), B161/1/2v   takilγsan   D172/6v                tabin        B45/9/2v                            takil-i      B45/1r, B55/4-l/5r, B55/4-l/7r, D25/7r,                tablan       B39/11/6v, B55/2/6v                              D140/2r, D217/5v, D322/2v (2)                tabtai       B39/11/12r, B161/1/9r               takiliyar    B50/3/9v, D79/1/10v                tabuduγar    B65/1/1v, D172/1r, D172/7v          takil-iyar   B45/9/2r, B45/9/4r, B45/9/4v, B45/9/6v,                tabun        B18/7/2r, B18/7/3v (2), B18/7/4r, B18/7/7r,      B45/9/7r (4), B50/3/10v, B50/3/11r,                             B45/1v, B45/9/6r, B45/9/7v, B50/3/1v,            B50/3/2v, B50/3/5r, B55/4-III/14v, B55/6/2v,                             B50/3/8r, B55/1/3v, B55/4-II/12r, B55/4-         D25/4v, D25/6r, D79/1/10r (7), D79/1/10v                             IV/18v, B55/4-IV/19r, B55/4-l/1v, B55/4-         (6), D79/1/11r (5), D79/1/11v, D79/1/5r,                             l/2r, B55/4-l/5v, B55/4-l/7r, B55/4-l/8r,        D79/1/5v, D79/1/7r, D79/1/7v, D79/1/8v (2),                             B55/6/2v, B55/7a/3r, B61/1/4r, B61/2/3r,         D79/1/9r (7), D79/1/9v (6), D166/5r,                             B65/17/2v (2), B81/2/2r, D77/3v, D77/4v,         D166/5v (2), D178/2/2r, D225/5r, E8/3r,                             D79/1/10r, D79/1/1v, D79/1/3r, D79/1/7v,         E8/3v (2)                             D141/1v, D159-5/1v, D159-5/3r, D159-5/4v,   takil-luγ-a   B45/1v                             D166/12r, D166/4v, D166/5r (2), D172/3v,   takil-tur   B55/4-III/17r                             D178/2/1r, D219/1/3v, D219/1/5r, D271/2r,   takil-un   B18/7/6v, B45/9/1v, B45/9/2r, B45/9/5v,                             E8/2v, E8/3r (2), E8/8r                          B50/3/12r (2), B50/3/1v, B50/3/2v, B50/3/7r,                tači=yangγui   D322/4v                                        B55/4-l/3r, D25/6v, D79/1/11v, D79/1/2v,                tačiyangγui   B45/9/7r, B50/3/9r, D79/1/8v                    D79/1/6v, D140/1v, D141/3v, D166/3v,                tačiyaqu     B39/11/3r, B55/2/3r, B161/1/2r                   D219/1/3v, D219/2/2r, D271/1v, D291/1/1r                taγa=lal-un   D166/5r                                         (2)                                                             350","takil-yi     D217/5r, D221/1/7r, D271/8r         tamu-yi      D77/3v                takil-yiar   B50/3/10r (8), B50/3/10v (6), B50/3/11r (5),   tamu-yin   D286 (2)                             B50/3/11v, B50/3/6r, B50/3/9r (2), B50/3/9v   tan   B55/2/18v, B55/4-III/17r, D10/9v                             (6)                                 tan-a        B65/17/3v                takil-yin    B55/4-l/2v                          tandu        D79/1/4v                takimu       D178/2/2r (3)                       tan-du       B45/9/4r, B50/3/5r                takimui      B39/11/1v, B50/3/2v, B55/2/1v, B55/4-  tan-dur   B45/1r, B55/4-l/4v                             II/11r, B55/4-III/14v (2), B55/4-III/15r,   tangγ[a]riγ-un   D178/2/1v                             B55/4-IV/18r, B55/4-IV/18v (2), B55/4-  tangγ’araγ   B55/4-II/12r, B55/4-l/4v                             IV/19r, B55/4-IV/20v (3), B55/6/2v,   tangγ’ariγ-tan   E8/9r                             B55/6/3r (2), B55/6/3v (2), B55/6/4r (2),   tangγ’ariγ-tan-luγ-a E8/3r                             B55/6/4v, B55/6/5r (4), B55/6/5v (3),   tangγ’aruγ-tu   D141/4r                             B65/17/1v, B65/17/2r, B65/17/2v, B65/17/3r,   tangγa=riγ   D178/1/2v                             B65/17/3v (3), B65/4/2r, B65/4/2v, B65/4/3v   tangγaraγ-tan   B18/7/6v                             (2), B161/1/1v, D10/8v, D10/9r, D25/2r,   tangγariγ-a-eyen   D291/1/1v                             D25/7r (2), D25/8r, D27/2v, D77/1v, D99/8v,   tangγariγ-eyin   D140/2r                             D100/2v (2), D100/3r, D111/2r, D140/1v (4),   tangγariγtan   D166/13r, D166/4v                             D141/3v (3), D166/5r (2), D166/5v,   tangγariγ-tu   D291/2/2r                             D178/1/2r, D178/2/1v (2), D217/3r (2),   tangγariγ-un   D166/4v                             D217/3v (3), D217/4r (3), D217/4v (4),   tanglu   B18/7/4v                             D217/5r (7), D217/5v, D217/6r, D219/1/3v   tangsuγ   B62/1/34r, D140/1v, D141/3v                             (2), D221/1/3v (2), D221/1/4r (2),   tangsuγ-a   D291/1/1r                             D221/1/4v (2), D221/1/5r (2), D221/1/5v (3),   tangšim   D178/2r                             D221/1/6r (5), D221/1/6v (4), D221/1/7r,   tanγaraγ   B18/7/6r                             D221/1/7v, D244/1v (3), D244/2r, D271/3r   tanγariγ   B18/7/2v                             (3), D271/3v (2), D271/7r, D271/8r,   tanγariγ-tan   B18/7/2r                             D271/8v, D291/1/1r (4), D291/2/1v (2),   tani    B50/3/11v (3), B50/3/12r, B50/3/5r, B55/4-                             E8/3r (3)                                        l/4r (3), B55/4-l/6v, B161/1/13r, B161/1/7v,                takin        B45/9/2r (2), B45/9/5v (2), B45/9/6r,            D79/1/11v, D79/1/3v (2), D79/2/2v,                             B45/9/6v, B50/3/11v, B50/3/2r (2), B50/3/2v,     D79/2/3r (2), D79/2/3v (2)                             B50/3/6r, B50/3/7v (5), B50/3/8r (4), D10/7r,   tan-i   B39/11/10r, B39/11/18v, B45/9/3r (3),                             D79/1/2r, D79/1/2v (2), D79/1/7r (5),            D79/1/11v, D79/2/2r, D79/2/2v, D291/2/2r                             D79/1/7v (2), D166/2r, D217/2v, D217/3r,   taniγulju   B61/2/5r, B65/1/5r                             D221/1/2v, D221/1/3r, D225/2v, D225/5r,   tanil   B61/2/4v, B65/1/5r, D172/5v                             D244/1v, E8/1v                      tanilγulaju   D172/5v                takin[a]m    D166/7v                             tan-ni       B55/6/5r, D79/2/2r, D79/2/3r                takinam      D25/3r, D25/3v, D27/2r, D27/3r, D99/9r (2),   tan-u   B39/11/11r, B55/2/11v, B55/4-II/12r,                             D166/7v, D166/8r (3), D166/8v (2), E8/4v         B161/1/8v, D79/2/2r                             (3), E8/5r (3)                      taqiγsan-iyar   B18/7/2v (3), B18/7/3r                takinam-a    D25/4v, D25/6r                      taqil        B18/7/1v (4), B18/7/3r                takiqu       B39/11/9r, B55/2/9v, B161/1/6v, D225/2v,   taqil-i   B18/7/5r                             E8/1r, E8/2r (2), E8/3v             taqil-iyar   B18/7/5r                takiqu-daγan   B161/1/13v                        taqil-un     B18/7/2v                takiqui      D25/1v, D25/6v, D166/1v, D166/2r,   taqil-yiar   B18/7/3r                             D166/6r                             taqisu=γai   B18/7/3r                takiqui-taγan   B39/11/18v, B55/2/19r            taqisuγai    B18/7/2v, B18/7/3r (8), B18/7/5r                takiqui-tur   D25/2v, D166/2v                    taqul        B39/11/12r, B55/2/12r, B55/4-l/8r, D166/1v,                takiqui-yin   D166/1r                                         D225/3v, E8/1v                takiqu-yin   E8/1v                               taqula       B18/9/2v                takisuγai    B39/11/2r, B55/2/1v, B161/1/1v      taquli       B161/1/9r                takituγai    B50/3/12r, E8/4r                    taqul-i      B55/4-II/13v                tal=biγad    E8/4r                               taqul-yi     D141/2r                tala         B39/11/5v, B161/1/4v, B161/1/9v     taraγ        B39/11/7r, B55/2/6v, B161/1/5r                tal-a        B39/11/13v, B39/11/6v, B55/2/13r,   tarana       B18/7/5r                             B55/2/5v, B55/2/6r, B161/1/4r       tarani-yin   B55/7a/3v                talbaγad     D141/3r                             tarbaγ-a-i   D27/5r                talbaγsan    D10/7v                              tarini       B39/11/6v, B55/2/6v, B161/1/5r, D141/3r                talban       D141/2r                             tarini-bar   B55/4-l/4v                talbasu      D141/2r                             tariy-a      B39/11/12v, B55/2/12v, B55/4-II/13v,                talbi        D111/3r                                          B161/1/9v, D219/1/6v, E8/10r                talbibaču    D286                                tariyan      B18/9/2r, B50/3/10v, D166/11r, D166/3r,                talbiγad     D166/3r, D166/3v, D166/7r, D178/2r, E8/2r        E8/2r, E8/6v                             (2), E8/2v                          tariyan-u    B45/9/8v, B50/3/11r, D79/1/11r, D166/3r,                talbiγdaqu   D79/1/1v                                         D166/9r, E8/2r, E8/6v                talbiγsan    B39/11/8r, B55/2/8r, B161/1/6r, D79/1/6r,   tariy-a-yi   B45/2r                             D217/2r                             tarni        D178/1/3v                talbiγsan-u   B45/9/5r, B50/3/6v                 tarniči      D79/1/5r (2)                talbiju      D178/2/2r                           tarniiyi     D141/3r                talbiqu      D77/2v                              tarni-luγ-a   D322/3r                talbiqui     B50/3/8r                            tarnis       B65/4/3r                talibaγad    D25/1v                              tarnis-un    B62/1/37r                talq-a       D166/5r, E8/3r                      tarni-yi     D141/2v, D141/3r, D322/3r                taluγai-iyar   D79/1/7v                          tarni-yin    B61/1/6r, B65/17/3v                tamir        B18/7/5r                            tarqan       B62/1/36v                tamu-ača     B55/7a/1v, B55/7a/2v, B61/1/4r      tarqatuγai   D79/2/3v                tamu-Dača    B61/1/2v, B61/1/4v                  tas          D166/2v, E8/2r                                                             351","tas-luγ-a    B62/1/34r                           tegüldereküi-ber   B55/4-l/3r                tasul        B55/4-l/8r, D271/5r, D271/9v        tegüldür     B39/11/3r, B55/2/2v, B55/7a/6r, B55/7a/6v,                tasul-a      D271/9r                                          B81/2/2r, B161/1/2r, D159-5/1v, D219/1/3v                tasulan      D271/4v                             tegüldür-iyer   B39/11/16v, B161/1/12r                tasulqu      D219/1/4v                           tegüldür-ün   B55/7a/6v                tasuluγsan   B18/7/2v                            tegüldür-yier   B55/2/16v                tasuraγsan   B18/7/2v                            tegünčilen   B18/7/2r, B39/11/4v, B55/1/1v, B55/1/2r,                tasuraγsan-i   B39/11/14v, B161/1/10v                         B55/1/4r, B161/1/3v, D178/2r                tasural      B62/1/34r                           tegün-dür    D178/1/2r                tasuran      B55/7a/4v, B61/1/7r                 tegün-eče    D166/2r, D322/1v, D322/2v, E8/2r                tasuraqu     B55/2/13v, E8/6r                    tegüngčilen   B55/1/1v, B55/1/2v, B55/1/3r (2), B55/1/3v,                tasurqu      B39/11/13v, B161/1/10r                           B55/2/4v, B81/2/1v                tasuruγsan-ni   B55/2/14v                        tegüni       B55/4-l/3v, D178/2/1v, D178/2/2r (3)                tata=qui     D77/1v                              tegün-i      B18/7/5v, B45/9/2v (3), D166/2r                tataγči      B62/1/32r                           tegün-iyer   D77/3v                tataγsan     B55/4-IV/19v, D10/7v, D77/3r, D77/3v (2),   tegüni-yi   D271/5r                             D77/4v, D100/2r, D217/2r, D221/1/2r   tegün-ni   D271/5r (2)                tatan        B65/17/4r                           tegünü       B50/3/11v, B50/3/3r (3), B161/1/13r,                tataqui      D77/4r                                           D271/3v                tatasi       B39/11/7r, B55/2/7r                 tegün-ü      B39/11/18v, B55/2/18v, D79/1/1v, D79/1/3r                tataši       B161/1/5r                                        (3), D322/2r                tawar        B45/9/8r, B50/3/10v, D79/1/10v, D141/2v   tegüreg   D217/4r                tawardur     B18/9/1v                            tegüs        B18/7/6r, B45/9/4v, B45/9/5v, B50/3/11v,                tawar-dur    B55/1/2r                                         B50/3/6r, B50/3/7r, B55/1/1v (2), B55/1/2r,                tawar-un     B18/9/2v                                         B55/1/2v (2), B55/1/3r, B55/1/3v, B55/1/4r,                tayaγa       D271/7v                                          B55/2/16v, B55/4-IV/25v, B55/4-IV/26r,                tayaγ-a      D141/1v                                          B55/4-l/2r, B55/4-l/4v, B55/4-l/7r, B81/2/2r,                tayaγ-i      D140/2r, D291/1/1v                               D77/3v, D77/4r, D79/1/11v, D79/1/5v,                tayaγ-yi     D141/4r, D291/2/1v                               D166/3v, D217/5v, D219/2/2v, D219/2/4r,                tayibung     D166/11r, E8/6v                                  D322/1v, D322/3r, D322/4v, E8/10r                tayibung-iyar   B39/11/12r, B161/1/9r            tegüs[ü]=gsen   B55/6/3r, B55/6/3v, B55/6/5r                tayibun-yiar   B55/2/12r                         tegüs[ü]gsen   B55/6/3v (2)                tayiγsan     B39/11/8v, B55/2/9r, B161/1/6v      tegüsbe      B18/7/6v, D25/6v, D172/7v, D217/7r                tayilaγan-u   B161/1/14r                         tegüsbei     B55/1/4r, D99/9v                tayilaju     D178/1v                             tegüsčü      B55/4-IV/25r, B55/4-IV/25v (2), B55/4-                tayilγ-a     D111/1r (2)                                      IV/26r                tayilγan-u   B39/11/20r, B55/2/20v               tegüsebe     D291/1/2v                tayisuγ      D291/2/2r                           tegüsegsen   B50/3/1v                te[n]deče    D79/1/4v (2)                        tegüse-iyer   E8/8v                tebčijü      B65/17/5r                           tegüs-iyer   D99/9v, D166/12v, D178/1/4v                tebčin       B62/1/37r                           tegüskegsen   B65/1/3r                ted[e?]      D178/1/4r                           tegüskegülügsen   D172/3v                tede         B18/9/1v                            tegüskü      B65/17/5v, D147/3v, D225/3v, D225/4r,                tedeger      B18/7/2r, D25/8r, D79/1/5v                       D225/4v                tedeken?     B161/1/8v                           tegüskü-yin   D225/5r                tedeni       B50/3/6r                            tegüsüged    D225/3v                teden-i      B45/9/4v                            tegüsügsen   B18/7/1v, B18/7/5v, B45/9/1v, B45/9/5v,                tedkegči     D291/1/1v                                        B50/3/7r, B55/1/4r, B55/4-IV/19r (2),                tedkejü      D172/5v                                          B55/7a/1v, B55/7a/3r, B61/1/1v, B61/1/3r,                tedkekü      B39/11/18r, B55/2/18r, D291/2/2r                 B61/1/5r, B61/2/3r, B62/1/32r, B62/1/33r,                tedkemü      B39/11/15v                                       B62/1/33v, B62/1/35r, D77/3r, D79/1/6v,                tedkü        D219/1/7v                                        D159-5/1v, D159-5/3r, D159-5/4r, D159-                tedkügči     B65/1/4v, D141/4r, D271/5v                       5/4v, D217/2v (2), D221/1/3r (2), D225/2v,                tedkügsen    B61/2/5v                                         D225/3r, D271/2r, D271/8r                tedküjü      B61/2/4v (2), B65/1/5r              tegüsügsen-e   D77/2r                tedkükü      B161/1/13r                          tegüsügsen-iyer   D219/2/3r                tedkümü      B55/2/15r, B161/1/11v               tegüsüγsan   B65/17/3r (3)                tedkün       B39/11/11v, B55/2/11v, B55/4-l/4r,   tejiyegdeküi   D159-5/6r                             B161/1/8v, D141/4v, D225/3r         teligün      B39/11/13r, B55/2/13r, B161/1/9v                tedüi        D178/2/2v                           temčejü      D225/3r                tedüi-ber    B55/4-l/2r                          temčil       D217/6v                tedüiken-iyer   D322/3r                          temdege      D219/1/7r                tegejü       D172/1v                             temdeglen    D291/2/2r                tegnege      D25/5r                              temečel      B55/4-l/8r, D271/4v                tegnegül[e]n   D25/5r                            temečeldüküi-i   B65/4/3v                tegsi        B39/11/12v, B39/11/3r, B55/2/12v, B55/2/3r,   temečel-ün   D271/9v                             B161/1/2r, B161/1/9r, D77/3v, D225/3v,   temečel-yi   B45/2r                             D225/4r, E8/7r, E8/8v               temege       B39/11/13v, B39/11/7v, B55/2/13r,                tegsi-dür    B55/7a/6r (2), B55/7a/6v (2)                     B55/2/7v, B161/1/10r, B161/1/5v, D219/1/7r                tegsi-tü     E8/7v                               temegen-ü    B45/9/8v, D79/1/10v, D166/11v                tegši        D79/2/1v                            temege-ü     B50/3/11r                tegü=sügsen   D79/1/6v                           temtelen     B55/6/6v                tegüber      D79/1/11r                           temür        B55/4-II/13v                tegüber-iyen   D221/1/3v                         temür-ün     D322/3v                tegülder     B55/4-II/14r, D166/14r, D219/1/5v, E8/9v   tenčegüljü   B65/1/3v                tegülderčü   B55/4-l/9r                          tenčigürigsen   B62/1/33r                                                             352","tendeče      B18/7/2v, B45/9/4r (2), D79/1/5r    tergünben    B61/2/3v                tendeeče     D221/1/5r                           teri=gülen   B61/1/7v                tende-eče    B45/9/3v                            teri=güten   D166/5r                teneg        B62/1/33r                           terigü=len   D140/3r                teneg-ün     B39/11/18v, B161/1/13v              terigü=ten   D322/3r                teneyilgen   B65/1/2r                            terigü=tü    E8/5r                teng=sel     B62/1/33r                           terigülegčid   B55/2/11r                tengči=gülüγsan   B61/2/3v                       terigülegčid-ün   B161/1/8r                tengčir[e]gülüγsan  D172/4r                      terigülejü   B55/4-IV/23v                tengdeče     B50/3/4v (2), B50/3/5r, B50/3/5v    terigülen    B39/11/7v, B55/4-II/11r, B55/4-II/11v (2),                tengde-eče   D291/2/1r                                        B55/4-II/12v (2), B55/4-II/13r (2), B55/4-                tengdegen    B55/2/11v                                        II/13v, B55/7a/5r, B161/1/5v, D79/1/8v,                tengeri      B18/9/1v, B18/9/2v, D27/4r (2), D27/4v,          D225/2v, E8/6r                             D271/5r                             terigülesi   B55/4-l/7r                tengres-ün   E8/9v (2)                           terigülügčid-ün   B39/11/10v                tengri       B55/1/4r, B55/2/1r, B55/4-II/11r, B55/4-  terigün   B45/9/2v (2), B50/3/2v, D79/1/2v, D79/1/3r,                             II/11v, B55/4-II/14r, B55/4-III/15r, B55/4-      D159-5/2r, D172/4r, D178/1/2v, D322/4r                             III/15v (2), B55/4-IV/18r, B55/4-IV/19r,   terigün-i   D221/1/3r, D244/1v                             B55/4-IV/20r, B55/4-IV/20r, B55/4-IV/21v,   terigün-tei   D291/1/1v                             B55/4-IV/23v, B55/4-IV/23v, B55/4-IV/24r,   terigün-tü   D141/1v, D141/4r                             B55/4-l/4r, B55/4-l/4v, B55/4-l/5v (5),   terigüten   B39/11/12v, B39/11/16r (2), B39/11/2v,                             B55/4-l/6r (5), B55/4-l/6v, B55/4-l/8r,          B39/11/7r (3), B39/11/8v, B39/11/9r,                             B55/6/3v, B55/6/5r, B55/7a/6r, B65/17/1v,        B39/11/9v, B45/1v, B50/3/10v, B50/3/2v,                             D79/1/5r, D79/1/5v, D79/1/8v (2), D166/10r       B50/3/9r, B55/2/10r, B55/2/12v, B55/2/15v                             (2), D166/13r, D166/13v, D166/5v, D166/9r,       (2), B55/2/2r, B55/2/5v, B55/2/7r (3),                             D166/9v, D217/1v, E8/3v, E8/5v (2), E8/5v,       B55/2/7v, B55/2/9r, B55/2/9v, B55/4-III/14v                             E8/6r (3), E8/8v                                 (2), B55/4-III/15r (5), B55/4-III/15v (8),                tengri-dür   B61/2/3v, D79/1/10v, D79/1/11r                   B55/4-III/16r (4), B55/4-l/4r, B55/4-l/5r,                tengrisen    D166/14r                                         B55/4-l/5v, B55/4-l/6r, B55/7a/6r,                tengrisün    D166/14r                                         B161/1/11v (2), B161/1/2r, B161/1/5r,                tengri-ten   B55/4-l/7r                                       B161/1/5v (2), B161/1/6v, B161/1/7r (2),                tengri-yi    D166/5r, E8/1v                                   B161/1/9r, D25/7r, D25/7v (2), D25/8r (2),                tengri-yien   B55/6/5v                                        D141/2r (2), D141/2v, D141/3r, D141/3v,                tengri-yin   B55/4-IV/18r, D79/1/6v, D166/2v, D166/4r,        D147/2v, D159-5/2v, D159-5/5v, D166/10r                             D166/5r, D244/2v, E8/2r, E8/2v                   (3), D166/9r, D166/9v (2), D178/1v (3),                tengsel      B55/6/5r, D147/2r                                D217/6v, D219/1/2v (2), D219/1/4r, E8/3r,                teniilegegsen   D172/2v                                       E8/5v, E8/6r (2)                tenüg-ün     B55/2/19r                           terigüten-dür   D178/1v                ter[i]gü     D10/2r                              terigüten-e   B39/11/5v, B161/1/4r, D178/1v                ter[i]güber-iyen   D217/3r                       terigüten-i   B39/11/2v, B55/2/2r, B161/1/1v, D178/1v,                ter[i]gün-i   D10/2v, D217/3r                                 D178/2v, D225/2v                ter[i]güten   D141/2r                            terigüten-ü   D178/2r                tere         B18/7/2v, B18/7/3r, B39/11/10r, B39/11/5r,   terigütü   D166/7v (2), D166/8r (2), D225/1v, D225/2r,                             B45/9/2v (3), B45/9/3r (3), B45/9/3v,            D271/7v, E8/4v (3)                             B45/9/4r (2), B45/9/4v (4), B45/9/5v,   ters     D217/3r                             B50/3/3r (2), B50/3/3v (3), B50/3/4r (2),   tetegejü   D172/5r                             B50/3/5r (2), B50/3/5v (2), B50/3/6r,   tetegügči   D140/2r                             B50/3/7r, B55/1/4r, B55/2/10v, B55/2/4v,   teyimü   B50/3/8r, B55/4-l/8v, D25/5v, D79/1/6v,                             B55/4-IV/25r, B55/4-IV/25v (2), B55/4-           D79/1/7v, D147/2r, D244/1v, E8/7v                             IV/26r, B161/1/3v, B161/1/7v, D77/3v,   teyimü-yin   D178/2v                             D79/1/1v, D79/1/3r (3), D79/1/3v (2),   teyin    B55/1/2v, B55/4-II/12r, D77/4v, D147/2r,                             D79/1/4r, D79/1/4v, D79/1/5r (4), D79/1/5v,      D166/2r, E8/1v                             D141/3r, D147/2r, D166/13r, D166/2r (3),   tib   B55/4-IV/25r, B55/4-IV/25v (2), B55/4-                             D166/2v, D217/6v, E8/1v (3), E8/2r, E8/8v        IV/26r, D219/1/7r, D291/2/1r                tere=gülen   B18/7/7r                            tib-i        B62/1/32v                tereber      D77/3r                              tiiren       D322/4r                teregegür    B45/9/6v                            tilemün      E8/7r                teregü=tü    E8/4v                               tilmu        D166/11r                teregüben    B65/1/3v                            titim        D322/2r, D322/2v                teregülen    B45/9/6v, B65/17/3v, D291/1/2v      titimlen     B81/2/2r                teregülge    B65/1/3v                            tngeri       D79/1/2r (2), D79/1/3r                teregün      B55/6/2r                            tngeri-yin   D79/1/2r, D79/1/2v                teregün-degen   B55/6/1v                         tngres-eče   D244/2r                teregün-tegen   B65/17/3v, B81/2/2r, D159-5/3v   tngri        B18/7/1v, B18/7/2r (2), B18/7/2v, B18/7/3v,                teregüten    B18/7/1v, B18/7/2r (4), B18/7/2v (2),            B18/7/4r (4), B18/7/4v (2), B18/7/5r (6),                             B18/7/3r (3), B18/7/3v (12), B18/7/4r (9),       B18/7/5v (3), B18/7/6r (3), B18/7/7r,                             B18/7/4v (2), B18/7/4v (8), B18/7/5r (5),        B39/11/1r, B39/11/6r, B39/11/8v, B45/9/1v,                             B18/7/6r (4), B18/7/7r (5), D159-5/4r (2),       B45/9/2r (2), B45/9/2v, B45/9/3v (4),                             D159-5/5v, D219/1/1v, D219/1/4v, D271/1v         B45/9/4r (2), B45/9/4v, B45/9/5v, B45/9/6v,                terekü       D77/3v, D166/14r, E8/9v                          B45/9/7v, B45/9/8v (5), B50/3/10v,                teres        D221/1/3r                                        B50/3/11r (2), B50/3/12r, B50/3/2r (2),                teresüd-ün   B65/17/5r                                        B50/3/3r, B50/3/4r (2), B50/3/4v, B50/3/5r                tergegür-ün   B18/7/5r, B50/3/8v                              (2), B50/3/6r, B50/3/7v, B55/2/1v, B55/2/5v,                tergen-dü    D100/3r                                          B55/2/6r, B55/2/8v, B55/4-l/4r (4), B55/4-                tergen-dür   D10/9v, D217/5r, D221/1/6r                       l/5v, B55/4-l/8v, B55/6/3r, B65/1/3v,                tergen-tür   B55/4-IV/21r, D100/5v                            B65/17/3r, B65/17/3v, B65/17/5v,                                                             353","B161/1/4v, B161/1/6r, D10/2r, D10/4v,   toγtaγ-a   D291/2/2r                             D10/5v, D10/7r, D10/8r, D79/1/10r (2),   toγtaγaju   B39/11/13r, B55/2/13r, B55/4-l/6v,                             D79/1/11r, D79/1/11v, D79/1/4r, D79/1/4v,        B161/1/9v, D79/2/2v                             D79/1/7r (2), D79/2/3r, D100/1v, D166/10r,   toγtaγal-un   D219/1/4r                             D178/1/2v, D178/1/4r, D178/2/1v,    toγtaγsan    B55/2/5r                             D178/2/2r, D217/2r, D217/3r, D219/1/2v,   toγtan   D27/3v (2), D166/9r                             D219/1/3v, D219/1/4v, D219/1/6v,    toγtaqu      D225/4v                             D219/2/2v, D219/2/4r, D221/1/1v,    toγtaqui-yi   D166/2v                             D221/1/2r, D225/2v (2), D225/3r, D244/1v,   toγtatuγai   D25/3v, D25/4r, D25/6r, D77/5r (2),                             D271/1v (2), D271/2v, D271/3v, E8/5v,            D79/2/3v, D99/9v, D166/12v, D225/1v,                             E8/9r                                            D225/2r (2)                tngri-ber    D159-5/1v, D159-5/3r, D159-5/4v     toγtuγai     D25/2v (2)                tngri-dur    D79/1/11r                           toγtuγsan    B161/1/3v                tngri-dür    B45/9/3v, B50/3/4r, B55/4-l/1v, D79/1/10v   toγtutuγai   D25/1v, D99/8v, D111/1v, D225/1v, E8/8v                             (2), D79/1/4r (2), D225/2v, D271/2v   toγu-bar   D221/1/2v                tngri-e-e    D225/2v, D225/5r                    toγu-du      D111/2v                tngri-i      B55/4-l/3v, B55/4-l/4r              toγuγ-a      B55/4-II/13v, D79/2/2v                tngri-nar-a   D79/1/4r                           toγuγan-tu   D25/8v                tngris       B39/11/19v, B50/3/11r, D166/9r      toγulan      D244/2v                tngris-ün    B45/9/2r, B55/2/20r, B161/1/14r     toγulqui     D166/4r                tngri-ten-eče   D100/5r                          toγuluγad    B18/7/6v                tngri-tu     D172/4r                             toγulun      D244/2v                tngri-tur    B50/3/11r (2)                       toγuna       D100/2r                tngri-tür    B50/3/11r (2)                       toγuna-bar   B55/4-IV/20r, B55/4-IV/22r, D10/4r                tngri-yi     D166/2r, E8/3r                      toγuna-bar   D10/2v, D10/8v                tngri-yin    B39/11/15r, B39/11/15v, B45/9/5r (2),   toγur[i]γči   B55/4-IV/21v                             B45/9/6v, B50/3/11v, B50/3/2r, B50/3/2v,   toγuriγad   D10/3v                             B50/3/4r, B50/3/6r, B50/3/6v (2), B50/3/8r,   toγuriγči   D100/6v, D221/1/7r                             B50/3/9r (2), B55/2/15r (2), B55/2/5r,   toγuriγči-i   D10/11r                             B65/17/1v, B161/1/11r (2), D79/1/11v,   toγuriγul   B55/4-IV/22v                             D79/1/4r, D79/1/5v, D79/1/6r, D79/1/6v,   toγurimui   D10/8v, D217/2v, D221/1/2v                             D79/1/7v, D159-5/1v, D178/2/2v, D217/3r,   toγurin   D141/1v, D322/3r                             D217/4r, D219/2/2r, D219/2/3r, D221/1/3r,   toγusun   B55/6/4r                             D244/1r, D244/2r, D244/2v (2), D271/1r,   toγusun-luγ-a   B55/1/2v                             D271/2r, E8/3r                      toγusun-tur   B55/4-II/13v                tngri-yuγan   D244/1v                            toγusun-u    D178/2/2r                to=γuluju    D166/6r                             tokin        D166/1v, E8/1v                tobčilabasu   B39/11/10r, B55/2/10v, B161/1/7v   tolai        B61/2/3v                tobčilaju    D225/2r                             toli         B65/1/3v, D77/4r, D172/4r                tobčilbasu   D219/1/6r                           toli-bar     B39/11/15v, B55/2/15r, B161/1/11r                tobučuγ      D27/3r                              toliču       B55/2/11v                toburaγ      B55/6/4r, B65/17/5r, D271/5r        tolidču      B39/11/11v, B39/11/15v, B55/2/15r,                toburγ-a     B55/4-II/13r, B55/4-l/8v                         B161/1/11r, B161/1/8v                tod=qar      D77/3v                              toli-yi      D159-5/2r                todarqay-a   D77/4r                              toluγai      D172/4r                todlaraγčid   B55/2/3v                           toluγai-bar   B50/3/8r, B81/2/2r (2)                todqad-i     B55/2/14r                           toluγai-tai   B55/4-IV/17v, B65/17/1v                todqar       B18/7/2v, B61/2/3v, D77/2v, D77/4r,   toluγai-tu   D25/8v, D111/2v                             D244/2r                             toluγai-yi   D25/5r                todqar-ača   D159-5/5r                           toluγai-yin   D77/4r                todqar-i     B65/17/5r                           tomarqaqu    B39/11/15r                todqarlaγčin   B39/11/3v, B161/1/2v              tomiraqu     B55/2/14v                todqar-tu    D225/5r                             tomsi        D25/4r                todqar-ud-i   B55/6/4r                           tomsiγ       D79/2/2v, D79/2/3r                todqar-yi    D221/1/7r                           tomši        D27/3r                todqud-i     B161/1/10v                          tomuγ-un     D166/11r                todqud-yi    B39/11/14r                          tongγuruγ    B81/2/1v                todqur       B65/1/3v, D141/3r, D141/3v          tonil=γaγsan   B55/7a/3v, B61/1/2v                todqur-ača   D141/2r                             tonilaγči    B55/4-l/7r, B55/4-l/8r                todqur-i     B18/7/5r                            tonilaγsan   D141/3v                todqur-yi    D217/5v                             tonilγaγči   B55/4-l/1v, B55/4-l/5v, B55/7a/2v                toduraγuluγsan   D271/3r                         tonilγaγsan   B55/7a/1v, B61/1/4r, B61/1/4v, B61/1/5v,                todurkei     D141/3r                                          B61/1/6v                todurqai     D166/13v, D225/5r, E8/9r            tonilju      B62/1/34v                tog=taγsan   B39/11/5r                           tonilquyin   B62/1/32v                tog=tatuγai   D99/8v                             toquγurqaqu   B161/1/11v                toγ-a        D25/4r, D27/3r, D79/2/2v, D79/2/3r   toqurqaqu   B55/2/15v                toγadaγ      B61/2/4v                            toquuraqu    B39/11/16r                toγalaju     E8/3v                               toraγ-a      B45/1v, B55/2/6v, B55/2/7r, E8/2r                toγalaqui    E8/2v                               toraγ-a-u    B55/2/7v                toγatabasu   D141/2r                             toraqu       B55/2/5r                toγatan      D79/2/2v                            torγ-a       B39/11/6v, B39/11/7r (2), B55/2/7r,                toγatan-yiar   B45/1r                                         B161/1/4v, B161/1/5r, B161/1/5v, D166/3r,                toγataqu     D141/2r                                          D244/1v                toγatu       B55/6/2v                            torγ-a-bar   D271/3v                toγ-a-tu     D271/3v, D271/7v                    torγan       D25/4r, D27/3r                                                             354","torγan-iyar   D79/2/2r, D166/4r, E8/2v           törül-dür    D221/1/7v                torγan-u     B39/11/7r, B161/1/5v                törül-eče    B55/4-III/16r, B62/1/35r                torγun-u     D77/4v                              törülki      D100/5r, D217/4r, D221/1/5r                torqu        B39/11/5r, B161/1/3v                törülkiTen   B61/1/5v                torum-i      B81/2/2r                            törülkiten-i   B55/7a/3v                tosu         B39/11/7r, B55/2/7r, B161/1/5r, D25/4r,   törülkiten-ü   D219/1/7v                             D166/3r, E8/2r                      törülkitün   D159-5/6r                tosuγsan=i-iyar   D178/1/3v                      törülün      D77/4v                tosuγsan-i-iyar   D178/1/3v (3)                  törül-ün     B55/4-II/12r, D77/2r                tosuγul      D178/2r                             törül-yi     B61/2/4v                tosun        B18/7/3r, D79/2/2r, D166/3r, D166/6v,   törün    D172/7v                             E8/2r, E8/4r                        törü-tei     D79/2/4r                tosun-i      D166/6r, E8/3v                      törü-yi      B39/11/11v, B39/11/9r, D100/4v, D221/1/5r                tosun-iyar   D79/2/2v (2), D79/2/3r                           (2), D271/9r                tosun-tu     D27/2v                              törü-yin     B55/6/3v, B55/6/6v, D79/2/2r, D166/6v,                tosun-tur    D27/5v                                           E8/4r                tosun-yin    E8/4r                               tug          E8/6r                tosutu       D25/5v, D166/5r                     tug-bar      D217/2v                tosu-tu      E8/3r                               tuγ          D166/10v                totuγ-a      D79/2/2v                            tuγal        E8/7r                toyid        B39/11/9r, B55/2/9v, B161/1/6v, D219/1/7v   tuγuja   D141/1r                toyid-un     B18/7/6r, B39/11/10v, B55/2/11r, B161/1/8r   tuγula   B18/7/5r                toyin        D178/2/2v (2), D178/2r, D322/4v     tuγulγan     D217/6r                töb          D271/1v                             tuγuluγsan   B55/1/1v (2), B55/1/2r, B55/1/2v, B55/1/3r                töb-eče      B55/4-l/6v                                       (2), B55/1/3v, B55/1/4r, B62/1/34v, D225/2r,                töbed        B45/9/2v, B45/9/3v, B50/3/3r, B50/3/4v,          D322/4v                             B62/1/33r, D79/1/3r, D79/1/4r       tukirqui-yin   D271/3r                töbede-ün    B55/2/20v                           tul[a]da     D10/10r (5), D10/9v (2)                töbed-ün     B18/7/4r, B18/7/4v, B39/11/20r, B39/11/20v,   tula   B39/11/10r, B39/11/11r, B39/11/2v,                             B45/9/3v, B50/3/4r, B161/1/14v (2),              B45/9/5v, B50/3/11v, B50/3/7r, B55/2/10v,                             D79/1/4r, D166/11r, D166/12v, E8/7r, E8/8v       B55/2/11v, B55/2/2v, B55/4-IV/24v,                töbed-yin    B55/2/21r                                        B161/1/2r, B161/1/7v, B161/1/8v, D10/6v,                töbsidkejü   B161/1/8v                                        D10/7r (2), D10/9v, D25/2r, D77/2v, D77/3v,                töbsidken    B39/11/11v, B55/2/11v                            D99/8r, D111/1v, D159-5/2v, D159-5/4r,                töbsin       B55/6/6v, B61/2/3v, B65/1/3v, D111/3r,           D159-5/5v, D166/13r, D178/2v, D219/1/2r,                             D172/4r                                          D244/2v (5), D322/1v, E8/8v                tögereküi-dür   B39/11/14r                       tula         D79/1/6v                tögerig=sen   D178/2/1v                          tulada       D10/9r (2), D10/9v, D178/2/1v, D178/2/2v,                tögeriküi-dür   B55/2/14r                                     D225/2v (2)                tögüregülün   B65/17/5r                          tulada       D79/1/1v                tögürküi-dür   B161/1/10v                        tulada       D79/1/1v                tögürüge     B65/17/3v (2)                       tulaγan-u    E8/2r                tögürüge-ün   B65/17/3v, B65/17/5v               tulγ-a       D166/4r, E8/2v                tögüsekü-yin   E8/9v                             tulγan-u     B18/9/1v, D166/3r                tögüsügsen   D77/2r, D77/4r, D77/5r              tulγuur      B55/4-IV/23r                tölegegči    B55/4-IV/17v                        tuluγači     D141/4r                tölügeči     B65/17/1v                           tuluγči      D140/2r                tömüsün      B50/3/10v                           tungγ’alaγ   E8/3r                tömüsün-ü    B18/9/2r                            tungγ-a=laγ   D166/4v                törü         B55/2/11v, B55/4-l/10r, B55/6/4r, B55/6/6v,   tungγaγan   B39/11/19r                             D166/1v, D166/8r, D166/8v, D217/3r,   tungγalaγ   B45/1r, B61/1/6v                             D219/1/6v, D221/1/3r, E8/1v, E8/5r (2)   tungγan   B161/1/13v                törü=ged     B62/1/35r                           tungqaγ      B55/2/19r                törüg=sen    B45/9/3r                            tunumal      D225/5r                törüge       D172/4r                             tuqai-ḍaki   B161/1/3v                törüged      B55/1/4r                            tuqai-du     B39/11/5r                törügsen     B18/7/5r, B39/11/1v, B39/11/5v, B50/3/3v,   tuqai-tai   D271/1v                             B55/2/1v, B55/2/5v, B55/4-l/5v, B55/4-l/7r,   tuqai-tu   B55/2/5r                             B55/7a/4r, B61/1/6v, B161/1/1v, B161/1/4r,   turaqan   E8/1v                             D79/1/3r, D217/3r, D221/1/4r        turkʼadi     B18/7/3v                törügsen-ü   D172/6v, D178/1/2v, D271/1v         turqan       B55/4-II/13v, D79/2/3v, D166/1v                törügü=legsen   E8/6r                            turqaqu      B55/4-l/3v                törügülüg=sen   D166/10r                         turqun       B55/6/5r                törü-i       B55/2/9r, B161/1/6v, B161/1/8v, D100/5r,   tursilan   D172/6v                             D217/4r, D219/1/6v                  turuγ        B18/7/1v                törüjü       B45/9/2v, B45/9/3r, B50/3/3r, B61/2/5v,   turuγu   D77/2r                             B61/2/6r, B65/1/5v, D79/1/3v, D172/6v,   tus     B39/11/19r, B45/9/3v, B55/4-l/8v, B55/6/7r,                             D172/7r                                          B161/1/13v, D159-5/5v, D219/1/4r,                törüjüküi    B45/9/2v, B50/3/3r, D79/1/3r                     D271/1v, D271/5r, D322/2r, D322/3r                törükü       B61/2/6r, B65/17/5v                 tus[a]       D217/4v, D217/5r                törüküy-e    B65/1/6r                            tusa         B45/9/3v, B50/3/11v, B50/3/12r, B50/3/4v                törül        B18/7/6v, B55/4-III/16r, B55/7a/4v,              (2), B55/2/19r, B55/4-IV/20v, B81/2/2v,                             B55/7a/5v, B61/1/7r, B61/1/8r, B62/1/35r,        D10/10r, D10/9r, D10/9v, D77/4r, D79/1/11r,                             D77/1v, D147/3r (2), D217/6r                     D79/1/11v, D79/1/4v, D100/2v, D100/3r,                törülčekü    B62/1/34r (2), B62/1/34v (2)                     D100/5v, D100/6r, D166/13v, D221/1/6r,                törül-ḍüni   D172/5v                                          D221/1/6v, D322/4r, E8/9r                                                             355","tusa-i       B55/4-IV/21v, D100/4r, D100/4v      tülin        B55/4-l/1v                tusalaγ=san   B61/1/6r                           tülügsen     D271/3v                tusalaγsan   B55/7a/1v, B55/7a/2r, B55/7a/3r, B55/7a/4r   tümen   B45/9/2v, B50/3/11v, B50/3/3r, B55/4-                             (2), B61/1/1v, B61/1/3r, B61/1/4r                IV/20v, B55/6/2r (2), B65/17/3v, D10/9r,                tusalan      B55/7a/4r, B62/1/38r, D140/2r, D166/14r,         D25/8v, D77/2v, D77/4r, D77/5r, D79/1/3r,                             E8/9v                                            D100/2v, D100/5r, D100/5v, D166/10r,                tusalang     D291/1/1v                                        D166/11r, D217/4r, D217/4v, D221/1/5r,                tusalaqu     B65/1/6r                                         D221/1/5v, D244/2v, D286 (2), E8/6r, E8/7v                tusalaqui    B55/4-l/9r, D322/4v                 tümenčoγtu   D219/1/2v                tusalaqu-yin   B39/11/2v, B55/2/2v, B161/1/2r    tümün        B18/9/2v                tusan        D79/1/4r                            tüng         E8/6r                tusa-t[a]i   D79/1/5r                            türbekü      B39/11/15v, B39/11/5r, B55/2/15r, B55/2/5r,                tusatai      B50/3/5r                                         B161/1/11r, B161/1/3v                tusa-tai     B45/9/4r                            türbel       B18/7/1v, B18/7/2r, B18/7/4r, D10/10v,                tusatu       B55/7a/2r, B55/7a/4v, B61/1/7r, D27/3r,          D77/3r, D100/3r, D100/6v, D217/5r,                             D178/1/2v, E8/6v                                 D219/1/3r                tusa-tu      B61/1/3r, D178/1/2r                 türbil       B55/4-IV/21r                tusa-un      B55/2/19r                           türdejü      B62/1/36v                tusa-yi      B39/11/8v, D166/13r, D217/5v, D221/1/4v,   türei-tei-yi   D159-5/5r                             D221/1/5r, D221/1/7r, D225/2v, D225/3r,   türgen   B55/4-IV/19v, B55/4-l/8v (2), B55/6/7r,                             D322/1v, E8/8v                                   B55/7a/6r, B55/7a/6v, B65/17/4r, B81/2/1v                tus-i        B55/2/8v, B55/4-II/13r, B161/1/6r, D217/4r,      (2), B81/2/2v, D10/7v, D100/2r, D217/2r,                             D219/1/5r, D219/1/6r, D291/1/2v                  D219/2/1v, D221/1/2r, D244/2v, D271/7v,                tusiji       D140/3r                                          D271/8r (2), E8/10r                tusqai-tu    D178/1/2v                           türgen-e     B55/4-l/9r, B55/7a/5r, B55/7a/5v, B61/1/7v,                tusuγ=san-i-iyar   D178/1/2v                                  B61/1/8r, D271/5r                tusuγsan-i-iyar   D178/1/2v                      türgen-e-ber   D271/3r                tusulqu      B61/2/6r                            türidkel     B61/1/4r                tus-un       B39/11/19r, B161/1/13v              türügülen    B61/2/3v                tus-yin      D271/1v, D291/2/1v                  tüsig        B55/4-IV/21r                tutum        D77/4r                              tüsimed      B39/11/6r, B55/2/6r, B161/1/4v                tutum-dur    B18/7/6v, B61/1/7r, D147/3r (2)     tüsimed-ün   B18/9/2r                tutum-tur    B55/7a/4v, B55/7a/5v, B61/1/8r, B62/1/35r,   tüsiy-e   D10/4r, D10/9v, D100/3r, D100/5v                             D77/1v                              tüsiyen      D225/5r                tuukiruγ-a   B55/4-l/8r                          tüšiγ-a      D27/4r                tuulaγ-a     B55/2/13v                           tüšiy-e      D217/5r, D221/1/6r                tuulγa       B161/1/10r                          u=tai=sang-un   D141/1v                tuulγ-a      B39/11/13v                          u=tai-yin    D147/1r, D147/1v                tüg          D25/8v, D166/10r, D244/2v           ub[ad]is     D291/1/2v                tügegsen     B45/9/5r, B50/3/6v                  ub=sang      D79/1/1v                tügekü       B81/2/2v                            ubadini      D178/1v (2)                tügemel      B39/11/11v, B55/2/11v, B161/1/8v,   ubadis-iyar   D166/6r, E8/3v                             D166/14r, D286, E8/7v, E8/8v, E8/9v   ubanandi   B18/7/4v, B18/7/6r, D166/10r                tügemel-iyer   D225/3v                           ubasang      D79/1/11r, D79/1/11v, D79/1/1r                tügüjibečü   D286                                ubasi        B55/6/5r                tüi          B18/7/5r                            ubaši        D219/1/2r                tüibegegči   B55/6/4r                            ubsang       B18/7/1r, B18/7/1v, B18/7/3r, B18/7/6v,                tüid=ker-i   D178/1/2r                                        D178/2/2v                tüid=kir     D166/7v                             ubsang-dur   B18/7/3r (2)                tüidker      B39/11/3v, B39/11/7v, B55/2/3v, B55/2/4r,   ubsang-iyar   D178/2/2v                             B55/2/8r, B55/4-II/13v, B161/1/2v,   ubsang-un   B18/7/1v, B18/7/2r, B18/7/2v, B18/7/3r (4),                             B161/1/6r, D25/2r, D25/2v, D99/8v (2),           B55/4-II/11v, D178/2/2r                             D111/2r, D147/3r, D172/4r, D178/2/2v,   ubsi     B55/4-II/12r, D219/1/4r, D219/1/6r                             D225/2r, D322/3r, E8/4v             ubši         D219/1/3v                tüidker-i    B50/3/12r, B161/1/3r, D77/3v, D178/1/2r   učar   B55/2/21v (2), B161/1/14v                tüidker-tei   D286                               učar[a]γulumu   B39/11/12v                tüidker-ün   B18/9/1v, D178/1/2v                 učar[a]γulumuu   B161/1/9r                tüidkeryi    B18/9/2v                            učar[a]qu    B161/1/9v                tüidker-yi   B18/9/2r (18), B18/9/2v (9), B39/11/4r,   učar=γulqui   D99/9r                             D178/1/4r                           učar=γulun   B55/6/7r                tüidtüger    D219/1/4v                           učaraγsan    B65/1/5v, D172/6r                tüidüg=sen   D79/1/2r                            učaraγulqu   D27/3r                tüiles-i     D271/9v                             učaraγultuγai   D27/2v                tüimer       B39/11/12v, B55/2/12v, B161/1/9r    učaraγulumuu   B55/2/12v                tüimer-ün    D322/3v                             učaraγulun   D100/4r, D217/3v, D221/1/4r                tülberekü    D225/4r                             učaral       B39/11/17v, B55/2/17v, B161/1/12v                tülberel     B55/7a/3r                           učaral-i     B55/4-l/6v                tülberiltü   B55/4-l/3v                          učaran       B39/11/13r, B55/2/13r, B161/1/9v                tülegsen     B18/7/3r                            učaraqu      B18/9/2r, B55/2/12v, B55/4-II/13v, D27/3v,                tülejü       D79/1/1v, D79/1/2r                               D141/2v                tülgči       D217/1v                             učaraqui-yin   B18/9/2r (2)                tüligči      E8/3v                               učaraqu-yin   B18/9/2r (2)                tülig-či     D166/6r                             učarbasu     B55/4-II/13r                tüligsen     D166/5r, E8/3r                      učari        B161/1/15r, D147/2r                tüligsen-ü   B55/4-l/5r                          učar-i       B55/2/20v                tülijü       D178/2/1r                           učarqu       B39/11/12v                                                             356","učarquy-a    B61/2/2r, B65/1/2r, B65/1/3r, D172/2v,   ulam    B18/7/2v, B50/3/12r, B62/1/34v (2), D77/4r                             D172/3r                                          (2), D79/1/11v (4), D79/2/3r (2), D79/2/4r (2)                učarqu-yin   B18/9/2r                            ulam-iyar    B45/1v                učar-tu      D79/2/1v                            ulamjilan    D166/2r, E8/2r                učar-yiar    B55/2/21r                           ulbaran      B65/1/2v                uči=raγul    D27/3v                              ulqr=odγr    B65/17/1v                učir         B39/11/21r, D111/2v, D178/1/2v, E8/9v   ultan    B55/6/1v                učir[a]γsan   B61/2/5r                           ulus         D25/3r, D79/2/3r, D99/9r                učir[a]γulaqui   D25/3r                          ulus-dur     D166/1v                učir[a]γulju   D25/6v                            ulus-i       D100/3v, D217/3v                učir[a]γulqu   D25/5v                            ulus-iyan    D225/2r                učiraγul     D25/6r                              ulus-iyar    D79/2/2r, D166/6v                učiraγul=tuγai   D27/2r                          ulus-tur     B62/1/33r, E8/1v                učiraγulqui   D25/3r                             ulusun       B18/9/2r                učiral       B45/1v, B55/4-l/10r, D178/1/4v, D219/2/4r   ulus-un   D100/4r, D166/8v, D217/4r, D221/1/4v,                učiraqu      D25/4r, D25/6r                                   D244/2v (2), E8/5r                učiraqu-yin   B18/9/2r, B18/9/2v                 ulus-yan     E8/4r                učir-iyar    B39/11/20v, B161/1/14v              ulus-yi      D221/1/4r                učirquy-a    B61/2/2v                            umai         D166/12r                učir-yi      B39/11/21r                          umara        D166/11r (2), E8/7r                uda          D271/3r                             umartaju     B45/9/3r, B50/3/4r                uda=radtuγsan   B55/7a/7r                        umda         D10/10r, D79/2/3r, D217/5r, D221/1/6r                udabala      D172/2v                             umdaγ-a      B45/1v                udabala-yin   D172/3r                            umdaγ-a-bar   D271/3r                udaγan       D291/2/2v                           umdaγan      B18/9/2r, E8/6v                udal         D172/4r                             umdaγan-i    D219/2/2r                udam         B65/1/2v                            umdaγan-iyar   D77/5r                udan         D219/1/3r                           umdaγan-u    D178/1/3r, D219/1/3v, E8/5v                udaq-a       B45/9/5v                            umdaγasaqui   D27/5v                udaq-a-yi    D178/1/2r                           umdaγasqu-yin   D271/5v                udar[i]dun   B55/4-II/11r, B55/4-II/11v, B65/17/4v,   umda-tu   D100/6r                             D217/1v                             umiralduγsan   D172/2r                udaridtun    D221/1/1v                           umtaγsan-u   B50/3/6v                udaridun     B55/4-IV/19v, B55/4-IV/23v          unaγ-a       E8/7r                udbal        D159-5/3v (2), D159-5/4r            unaγsan      B55/4-IV/19v, B55/4-IV/22r                udbala       B61/2/2v (2)                        unaγsan-i    B39/11/14v, B161/1/10v                udduridtun   D100/1v                             unaγsan-ni   B55/2/14v                udq-a        B50/3/7r                            unaqui-du    D172/4r                udq-a-i      B55/7a/3v                           ungduraqu    D225/4r                udq-a-yi     B61/1/5v                            ungγasun     B45/9/5r, B50/3/6v, D79/1/6r                udu=rid-un   B62/1/33r, B62/1/33v                ungγasun-i   D79/1/6r                uduγ-a       B55/4-l/7v                          ungγasun-iyar   B45/9/6v                udurdun      D10/4v                              ungγasun-yiar   B50/3/8v                uduridugsen   B62/1/33r                          ungγusun-iyar   D79/1/8r                uduriduγči   B62/1/36v                           ungjiγuluγsan   D159-5/2r                udurid-un    B62/1/32r, B62/1/32v (2), B62/1/33r   ungjiqu    B39/11/12v, B55/2/12v, B161/1/9r                uduridun-un   D10/7v                             ungsi        B18/7/6v                ugsiγad      D141/2r (2)                         ungsibasu    B55/1/1v, B55/1/2r (2), B55/1/2v, B55/1/3r,                ugsiju       D141/2v, D141/3r (2)                             B55/1/3v (2), B55/1/4r                uγ           B39/11/20v (2), B55/2/21r (2), B161/1/14v   ungsiγad   B18/7/6v, E8/2v                uγ-i         D178/1/2v                           ungsiγsan    B65/1/5v                uγiyaqui     B18/7/1v                            ungsiγsan-luγ-a   B55/1/3r                uγlar=odγ’ar   B55/4-IV/17v, B55/4-IV/18r        ungsiqu      B65/1/1v                uγta[n]      B55/4-II/12v                        ungši=γad    D166/3r                uγtaγči      B55/4-IV/21v, D10/10v               ungtaγučaqu   B55/2/15v                uγtaγul      B55/4-l/7v                          ungtaγuučaqu   B161/1/11v                uγtaju       B55/2/14v                           ungtuγu=čaqu   B39/11/16r                uγtan        B55/4-II/12v, D271/4r               uni          D79/2/3r                uγtuγči      D100/6v, D217/5v, D221/1/6v         unir         B55/2/21r                uγtuγul      B45/2r                              unud-i       B55/2/7v                uγtuju       B39/11/14v, B161/1/10v, D221/1/6v   unuγsan      B55/1/1v, D10/3r, D10/7v, D100/2r,                uγtun        D100/6v, D140/3r, D291/1/2v                      D217/2r, D221/1/2r                uγuγsan      B45/9/7r                            unuγulju     B65/1/5r                uγuγsan      B50/3/10r                           unuju        B65/17/4r                uγulčaγsan   D79/1/9v                            unuqui-dur   B61/2/3v                uγulja       D25/5r                              unuqui-tur   B65/1/3v                ula          B39/11/10r                          uqaγan       B55/4-IV/24r, D140/2r, D141/3r, D141/4r,                ulabur       B65/17/3v                                        D225/4r, D291/1/1v                ulaγan       B45/9/2v, B45/9/5r, B50/3/3r, B50/3/6v,   uqaγan-i   B65/17/5r                             B55/4-IV/18r (2), B55/6/1v (2), B55/6/5v,   uqaγan-u   B55/4-l/9v, D10/5v                             B61/2/2v, B65/1/2v, B65/17/2r (2), D77/2r,   uqan   B65/4/2r                             D79/1/3r, D79/1/6r, D100/5r, D159-5/2r,   uqan-a-yin   E8/7v                             D159-5/5r (2), D166/4r (2), D166/5r,   uqaqu     B161/1/14v                             D172/7r, D217/4r, D221/1/5r, D322/2v,   uqaqu-i   B55/2/20v                             E8/2v (2), E8/3r                    uqaqu-yi     B39/11/20v                ulai         B39/11/8r, B55/2/8v, B161/1/6r      uquna        D166/11v                                                             357","uqunayi      D25/4v                              usad=tun     D166/8v                uradu        D25/5v                              usadbai      B39/11/3v                uraγ         D111/1r                             usadču       D225/4v                uraγuluγsan   B65/1/2v, D10/5r                   usadtuγad    D225/3v                uratudq[a]γad   D219/1/5v                        usu          B39/11/12v, B39/11/15v, B39/11/5v,                urbaγsan     B39/11/10v, B55/2/11r, B161/1/8r                 B45/9/7r, B50/3/9v, B55/2/12v, B55/2/15v,                urbaγul      D271/5r                                          B55/2/5v, B55/6/4r, B65/1/4v, B161/1/11v,                urbaγulju    B45/1v                                           B161/1/4r, B161/1/9r, E8/1v, E8/3v                urbal        B62/1/34r, B65/4/2r                 usudbai      B161/1/2v                urbaqu       D79/2/4r                            usudq-a      B55/4-l/8r, D271/9r, D291/2/2r                urdudq-a     D291/2/2r                           usudqabai    B55/2/3v                urγaγuluγsan   D172/6r                           usudqaγad    D271/6r                urγu=bai     B18/7/2v                            usudqamu     B39/11/12r                urγuγsan     B18/7/5v, B62/1/32r, B62/1/32v, D219/2/3v   usudqamui   B55/2/12r                urγuγsan-ača   D219/2/3v                         usudqamuu    B161/1/9r                urγuγsan-tur   D77/2r                            usudtuγai    D79/2/3r                urγuγuluγsan   B65/1/2v                          usu-i        B45/2r, B55/2/8v, B161/1/6r                urγumal      B62/1/32v                           usun         B18/7/1v (2), B50/3/2v, B50/3/3r, B55/4-                urγuqui      B18/9/2r (2)                                     III/16r, B61/2/2v, B61/2/4v, B65/1/2v,                uri=ju       E8/7r                                            D79/1/9r, D141/3r, D166/1v, D166/5v,                urida        B45/9/5v, B45/9/6r, B50/3/7r, B50/3/7v,          D172/3r, D172/5r                             B55/4-II/12r, B55/4-l/9r, D79/1/2r, D79/1/6v,   usun-ača   D322/4r                             D111/2r (2), D166/7r, D322/1v       usun-du      D271/4r                uridaača     B55/4-l/8r                          usun-dur     B18/7/6r, D141/2v                uridača      B55/4-l/9r                          usun-eče     D219/1/6r                uridan       D79/1/7r, E8/4r                     usun-i       B45/9/6v, D322/4v                uridaqu      B55/4-l/8r                          usun-luγ-a   B62/1/34r                uridas-un    D225/2v                             usun-tur     D77/2r                urida-yin    D271/5r                             usun-u       B18/7/4v (3), B18/7/5r, B18/7/6r,                uridu        D79/1/2v                                         B39/11/17r, B39/11/2r, B39/11/5r, B45/9/6v,                uriγdaqui    B18/7/1v                                         B50/3/8v, B50/3/9r, B55/2/16v, B55/2/1v,                uriju        B18/7/2v, B45/9/4r, B50/3/5r, B55/4-III/14v,     B55/2/5r, B55/4-IV/20v, B55/6/4v,                             D79/1/5r, D322/2v, E8/5v (2), E8/6r (8),         B161/1/12r, B161/1/1v, B161/1/3v, D10/9r,                             E8/6v (7), E8/7r (4), E8/7v (4), E8/8r (3)       D77/1v, D77/5r, D79/1/8v, D100/2v,                uril[a]qu    B161/1/10v                                       D100/5v, D140/1v, D141/2v, D141/3v,                urilaqu      B39/11/14r, B39/11/3r, B55/2/14r, B55/2/3r,      D217/4v, D221/1/5v, D271/7r, D291/1/1r                             B161/1/2r                           usun-un      D79/1/8r                urimui       B18/7/6r (3), B18/7/6v, D166/10r (5),   usun-yiar   B18/7/3r                             D166/10v (4), D166/11r (3), D166/9v   usutuγad   E8/5r                urimuy-a     D166/9v                             usu-yi       B39/11/8r, D141/3r, D271/9r                urin         B39/11/6r, B45/1r, B45/9/6v, B50/3/9r,   utaγ-a-iyar   D219/1/4r                             B55/2/6r, B55/4-l/3v (2), B55/4-l/4r (4),   utaγan-iyar   B39/11/7v, B55/2/8r, B161/1/5v, D166/5r,                             B55/4-l/4v, B55/6/2v (2), B161/1/4v,             E8/3r                             D79/1/8v, D166/13r, D166/4r, D166/4v,   utaγan-ni   D219/2/3r                             D322/4v, E8/2v                      utaγan-u     B55/4-l/5r                urlaqu       B55/4-IV/24r                        utai         B18/7/4v                urlaqui      D10/5v                              utasun-iyar   B18/9/1v                ursang       B45/9/2r                            uubisaγ-a    D159-5/1v                ursiγ        B161/1/9r                           uula         B161/1/3v                ursqal       B18/7/6r                            uuraγ        B39/11/7r, B55/2/6v, B161/1/5r                uršiγ        B39/11/12r                          uyaju        D166/2v, E8/2r                urtu         B39/11/12v, B45/9/5r, B50/3/6v, B55/2/12v,   uyidal   B65/1/3v                             B55/4-IV/17v, B81/2/2v, B161/1/9v, D77/1v,   uyidan   B45/9/3r, B45/9/4r, B50/3/3v, B50/3/5r,                             D77/2r, D77/5r, D79/1/6r, D159-5/5r,             D79/1/3v, D79/1/4v                             D166/10v, D166/14r, D166/9r, D217/6r,   uyidq-a   B65/17/5r                             D225/3v (2), D225/4r, E8/5v, E8/6r, E8/9v   uyidul   B61/2/3v                urtudaq-a    D140/2v                             uyilaju      D172/6r                urtudqa      D141/4v                             ü[i]les-tü   D291/1/2r                urtudq-a     B55/4-l/6v                          ü=gei        B55/7a/2r                urtudqan     D221/1/7r                           ü=negen      B45/9/4v, B45/9/8v                urtudqu      D225/4r                             üdegči       B55/4-IV/21v, D10/11r, D221/1/6v                urtudqu-yin   D225/4v                            üdelekü      B39/11/15v, B55/2/15v, B161/1/11v                uruγ         B18/7/6r, D77/4v, D166/10v          üdügči       D100/6v                uruγud       B50/3/9v                            üge          B45/9/3r, B45/9/3v, B45/9/4v, B50/3/3v,                uruγul       D77/3r, D77/3v                                   B50/3/4r, B50/3/5v, B65/17/4v, D79/1/3v,                uruγ-un      B45/9/7r                                         D79/1/4r, D79/1/5r, D166/1v, E8/1v                urulduqui    B65/17/4v                           üge=irebe    D79/1/4r                urus=γal     B61/1/7r                            ügeben       D27/3r                urusaqul     B55/7a/4v                           ügeber       B39/11/21r, B55/2/21r, B161/1/14v                urusayuu     B50/3/2v                            ügegen       B61/2/3v                urusiγ       B55/2/12r                           ügegen-dür   D79/1/11v                urusqal      D322/3r                             ügegü        B18/7/3v, D217/6v                urusumu      B45/9/2r                            ügegün       D166/2r                urusumui     B50/3/2v                            ügegüresi    D166/10v                urusuyu      B45/9/2r, D79/1/2v                  ügegüü       E8/1v                urutuγ-a     D291/1/2r                           ügegüy-e     B18/7/2r, D77/1v, D217/2v                                                             358","ügei         B18/7/1v (2), B18/7/2v, B18/7/3r, B18/7/4r,      D140/2r, D166/5v, D271/5v, D291/1/1v,                             B18/7/5r, B18/7/5v, B18/7/6v, B18/9/2v,          E8/3v                             B39/11/10r, B39/11/12r, B39/11/12v,   üile=dügči   E8/9v                             B39/11/13v (3), B39/11/15v, B39/11/16r,   üile=düged   E8/8r                             B39/11/17r, B39/11/17v, B39/11/18r,   üile=dügsen   B45/9/7r (2), D10/6r, D79/1/8v                             B39/11/20v (3), B39/11/2v, B39/11/3r,   üile-ber   B18/7/3r                             B39/11/4r, B39/11/5r, B39/11/5v, B39/11/9r   üiled   B39/11/16v, B55/2/16r, B161/1/12r                             (8), B39/11/9v, B45/1r, B45/1v (2), B45/2r   üiled=tügči   B55/4-l/6v                             (2), B45/9/1v, B45/9/2r (3), B45/9/3v (2),   üiledbe=sü   D79/1/6v                             B45/9/5v, B50/3/11v, B50/3/12r, B50/3/1v,   üiledbečü   B39/11/16r, B55/2/15v, B161/1/11v, D159-                             B50/3/2r (2), B50/3/2v, B50/3/4r, B50/3/4v,      5/2v, D159-5/4r                             B50/3/7r, B55/1/3v, B55/2/10r, B55/2/10v,   üiledbesü   D79/1/11r, D159-5/5v                             B55/2/12r, B55/2/12v, B55/2/13v (3),   üiledbüri   B39/11/15v, B55/2/15r, B161/1/11v                             B55/2/15r, B55/2/15v, B55/2/17r, B55/2/17v,   üiledeküi   D178/1/2v                             B55/2/20v, B55/2/21r (2), B55/2/2r,   üiledkü-tür   B55/4-l/8v                             B55/2/3r, B55/2/4r, B55/2/5r, B55/2/5v,   üiledküyin   D178/1/2r                             B55/2/9r (2), B55/2/9v (6), B55/4-II/13v (4),   üiledmü   D178/2/1v, E8/1v                             B55/4-III/16v, B55/4-IV/20r, B55/4-IV/21r,   üiledsügei   B18/7/1v                             B55/4-IV/23v, B55/4-l/2v, B55/4-l/3r,   üiledtügči   B55/4-l/4v, B55/4-l/5v, B55/4-l/6r, D140/2r                             B55/4-l/3v, B55/4-l/5v (2), B55/4-l/6r,   üiledtüged   D225/2v                             B55/6/4r, B55/6/5r, B55/6/5v, B55/7a/3r (2),   üiledtügsen   B39/11/17r, B50/3/9v, B55/1/3v, B55/2/16v,                             B55/7a/5v, B61/1/3r, B61/1/4r (2), B61/1/4v,     B55/4-IV/24v, D225/3r, D271/5v, D286                             B61/1/5v, B61/2/1v (2), B61/2/2v, B61/2/3r   üiledtügsen-eče   B55/4-l/3r                             (2), B61/2/3v, B61/2/4r (2), B61/2/4v (3),   üiledtügsen-ü   B50/3/7r                             B61/2/6r, B62/1/33r (2), B62/1/33v,   üiledtügtün   B39/11/17r, B161/1/12v                             B62/1/34r (2), B62/1/34v, B62/1/37v (2),   üiledtüγči   D141/4r                             B65/1/1v, B65/1/2v, B65/1/3r (2), B65/1/3v,   üiledtüγči-ün   D141/4r                             B65/1/4r (2), B65/1/4v (3), B65/1/5r (2),   üiledtüγsan   B65/17/5v                             B65/1/6r, B65/4/2r, B65/4/3r (2), B81/2/2v   üiledtün   B55/2/17r                             (3), B161/1/10r (3), B161/1/11v (2),   üiledübesü   B50/3/11v                             B161/1/12v (2), B161/1/13r, B161/1/14v (3),   üiledüg=sen   D166/13r                             B161/1/1v, B161/1/2r, B161/1/3r, B161/1/3v,   üiledügči   D166/14r, D178/1/2v, D291/1/1v (2)                             B161/1/4r, B161/1/6v (6), B161/1/7r (3),   üiledüged   D322/1v                             B161/1/7v, B161/1/9r (2), D10/10v, D10/5r,   üiledügsen   B18/7/6v, B45/9/5v, B45/9/6v, B45/9/7r,                             D10/8v, D25/2v, D25/3r, D25/4r, D25/8v (2),      B50/3/11v, B50/3/9r, B50/3/9v, D79/1/11r,                             D27/2r, D27/3r, D77/1v, D77/2r (2), D77/2v       D79/1/9r (2), D140/2r, E8/8v                             (6), D77/3r (4), D77/3v (2), D77/4v,   üiledügsen-tür   D178/2r                             D79/1/11r, D79/1/11v, D79/1/2r (2),   üile-dür   B18/7/6r                             D79/1/2v, D79/1/4r (2), D79/1/6v, D79/2/2r,   üile-i   B55/6/7r                             D79/2/2v (2), D79/2/3r (2), D79/2/3v (3),   üilen-dü   B55/6/3v                             D99/8v, D99/9r, D100/2v, D100/3r,   üilen-i      B65/17/5v                             D100/3v (2), D100/6v, D140/1v, D140/2r   üiles   B18/7/2r, B55/4-l/7v, B55/7a/3r, B61/1/4v,                             (2), D140/2v, D140/3r, D141/3v, D141/4r,         B65/4/2v, B65/4/3v, D77/2v, D77/4r, D77/5r,                             D141/4v (3), D147/2r (2), D159-5/1v, D159-       D225/3r, D225/4v, D225/5r (2)                             5/3r, D159-5/4v, D166/10v (3), D166/14r,   üiles(-iyen)   D219/1/5v                             D166/4v (2), D166/9r, D172/1v (2), D172/3r,   üiles-dür   D140/2v                             D172/4r, D172/4v, D172/5r (3), D172/5v,   üiles-eče   B65/4/3v                             D172/6r, D172/7r, D178/1/4r (2), D178/1v,   üiles-e-yi   E8/5v                             D178/2/2r, D178/2/2v, D217/3r, D217/3v,   üilesi   D10/5v, D166/9v                             D217/5v, D219/1/3r, D219/2/4r, D219/2/4v,   üiles-i   B45/2r, B55/4-IV/24v, B55/4-l/7r, B55/4-                             D221/1/2v, D221/1/3v, D221/1/4r, D225/3v         l/8v, B55/4-l/9r, D219/1/5r (2), D225/5v (4),                             (3), D225/4r (5), D244/1v (2), D244/2v (2),      D271/8r                             D286 (8), D291/1/1r, D291/1/1v, D291/2/2v,   üiles-iyen   D79/2/3r                             D322/4v, E8/1v, E8/2v, E8/3r (2), E8/5v (2),   üiles-tü   D141/4v                             E8/6r (2), E8/8r (3), E8/9v         üiles-tür    D225/4r                üge-i        B55/6/7r                            üiles-ün     D225/4r                ügei-dür     B81/2/2v (2)                        üiles-yi     B55/4-II/14r, D141/2r, D219/2/4v, D271/3r,                ügei-eče     B55/4-l/7r                                       D271/5v                ügei-i       B55/2/14r (2), B161/1/10v (2)       üiles-yin    D159-5/5v                ügeirebe     B50/3/4v                            üile-yi      E8/8r                ügei-ün      B18/7/5v                            üile-yin     B61/2/5r, B65/1/5v, D141/4r, D147/2v                ügei-yi      B39/11/14r (2)                      üimeküi      D178/1/4r                ügei-yin     B39/11/15v, B55/2/15v, B161/1/11v   üjeg=[de?]yü   D178/1/2v                ügelekü      B55/2/15v                           üjegči       B55/4-III/15r, B55/4-IV/21v, B62/1/36r,                ügen-tür     D10/9v                                           D221/1/7r                ügen-ü       B45/9/7r                            üjegči-dür   B81/2/1v                üges-i       D286                                üjegdegülügči   B55/6/5v                üge-ün       D147/3v                             üjegdeküi-yin   B18/9/2r                ügeyiresi    E8/5v, E8/6r                        üjegdekün-ü   D178/1/2r                ügi=rebe     B45/9/3v                            üjegdel      D219/2/3v                ügüles-iyer   D140/1v                            üjegden      B55/2/17r                üike         D79/1/6r                            üjegtün      B39/11/17r, B161/1/12r                üil[e]s      D99/9v                              üjegügedüi   D147/2v                üile         B39/11/16r, B45/9/4r, B50/3/5v, B55/2/15v,   üjegülgedkün   B39/11/16v                             B55/4-IV/24r, B161/1/11v, D10/6r, D79/1/5r,   üjegülügči   D244/2r                                                                 üjegülün     B55/7a/4r (2)                                                             359","üjegür       B50/3/6r (2), B50/3/7r                           D79/1/2v (2), D79/2/4r, D111/2v (2),                üjegüür      B55/4-IV/17v, B65/17/1v                          D166/1v (7), D178/1/2r, D178/1/4r,                üjegüür-eče   B55/4-l/4r, B55/4-l/6r                          D178/2/2v, D219/1/3r, D221/1/5r, D225/4r                üjegüürtü    D141/3v                                          (5), D244/1v, D244/2v, D271/5r, D322/3v                üjegüür-tü   D271/9r                                          (5), D322/4r (4), E8/1v (7), E8/6r                üjekü        B50/3/7r                            ülüg         D178/1/3v                üjeküi-dür   D141/2v                             ün=düsün-i   B61/1/6r                üjeküy-e     D79/1/6v                            ündesü       B55/2/13v                üjemji       D286                                ündesü-dü    B55/6/1v                üjesküleng   B55/2/16v                           ündesün      B55/7a/4r                üjeskülengtei   D159-5/3v                        ündüsü       B39/11/13v, B161/1/10r, D166/6r                üjeskülengtei-yi   D159-5/2r                     ündüsün      B18/7/2r, B18/7/2v (2), B18/7/3r (3),                üjesküleng-tey-e   D322/2r                                    B18/7/5v, B18/7/6r (2), D25/7r (2), D79/2/3r,                üjeskülengtü   D219/1/3r                                      D166/13v, D178/1/3r, D219/1/6v, D225/3v,                üjesküleng-ün   B55/6/5v                                      E8/7v, E8/9r                üjesügülengtü   D271/3r                          ündüsün-eče   D225/2v                üjigel       D25/6r                              ündüsün-i    B62/1/35r, D140/2v, D291/1/2r, E8/3v                üjigül       D25/6r                              ündüsün-ü    D219/1/1v                üjü=gül      D27/3v                              üne[n]-iyer   D99/9r                üjü=gür      B45/9/5r, D79/1/6r                  üne=gen      B45/9/8r                üjügül       D27/3v                              ünege        B50/3/11r, B50/3/2v, B50/3/5r, D25/4v,                üjügülügsen   B61/1/6r                                        D141/2v                üjügülün     B61/1/6v                            ünege-i      B50/3/4r                üjügür       B45/9/4v, B45/9/5v, D79/1/5v, D79/1/6v,   ünegen   B45/9/2v (3), B45/9/3r, B45/9/4r, B45/9/4v,                             D166/2v, E8/2r                                   B45/9/5v, B45/9/7v, B45/9/8r (4), B45/9/8v                üjügür-tü    D79/1/2r, D140/1v, D291/1/1r, D322/3r            (3), B50/3/3r, B50/3/4r, B50/3/5v, B50/3/6r,                üjügür-un    D79/1/5v                                         B50/3/7r, D79/1/2v (2), D79/1/3r, D79/1/3v,                ükeger-ün    D178/2/2r                                        D79/1/5r, D79/1/5v, D79/1/6v, D79/1/9r,                üker         B39/11/7v, B50/3/8r, B55/2/7v, B161/1/5v,        D166/8v, E8/5r (2)                             D79/1/7v, D286                      ünegen-eče   B50/3/5v, D79/1/5r, D111/2v                ükereng      E8/5r                               ünegen-i     B45/9/3r, B45/9/4v (2), B50/3/5v (2),                ükeri        D77/3v                                           B50/3/8r, D79/1/10r (7), D79/1/10v (7),                üker-i       D77/3r                                           D79/1/11r (5), D79/1/11v (2), D79/1/3v,                ükeriγ       D225/2r                                          D79/1/4v, D79/1/5r (3), D79/1/7r (3),                ükerün       B39/11/13v                                       D79/1/7v (2), D79/1/8v (4), D79/1/9r (6),                üker-ün      B18/9/1v, B45/9/8v, B50/3/11r, B55/2/13r,        D79/1/9v (7)                             B161/1/10r, D77/1r, D77/4r, D79/1/10v,   ünegen-iyer   B45/9/5v (2), B50/3/7v                             D141/2r, D141/2v, D166/11r, E8/7r   ünegen-ü     B45/9/6r, B45/9/6v (2), B45/9/7r (2),                üker-yin     D77/4r                                           B45/9/7v (5), B45/9/8r (2), B45/9/8v (4),                ükin         B18/7/4r (2), B18/7/4v, B55/4-II/11v,            B50/3/7v, B50/3/8r, D27/5r, D79/1/11r,                             D79/1/3r (2), D166/10v                           D79/1/1r, D79/1/1v, D79/1/2r, D79/1/7v                ükübesü      B45/9/3r, B50/3/3v, D79/1/3v        ünegen-ü     D79/1/1v                üküdel-ün    D178/2/2r                           ünegen-yin   D79/1/7v                ükügsen      B45/9/7v, B50/3/10r, D79/1/9v       ünege-tür    B50/3/11v                ükügülsei    D286                                ünege-ü      B50/3/10r (8), B50/3/10v (7), B50/3/11r (6),                ükükü        B39/11/17r, B55/2/17r, B161/1/12v                B50/3/11v, B50/3/12r, B50/3/1r, B50/3/7v,                ükükül       D79/1/5v                                         B50/3/8r (2), B50/3/9r (5), B50/3/9v (7)                ükül         B18/7/5v, B18/9/2r, B18/9/2v, D166/10v,   ünege-yi   B50/3/5v                             D166/8v, D166/9r, D178/1/3v, D225/2r,   ünege-yier   B50/3/7r                             D244/2r (2), D291/2/2v, E8/5r, E8/5v   üneker    B55/1/1v (2), B55/1/2r, B55/1/2v, B55/1/3r                ükül-yi      D271/9r, D271/9v                                 (2), B55/1/3v, B55/1/4r, B62/1/32v,                ükümüi       B45/9/3r, B50/3/3v, D79/1/3v                     B62/1/33r (2), B62/1/33v, B161/1/14v,                ükürig       D166/8v                                          D77/1v, D225/2r, D225/4r, D225/5r                üküsi        E8/6r                               ünemleküi    D225/3r                üleger       B55/2/17r                           ünen         B18/7/6v, B39/11/14v, B39/11/18r,                ülegsen-i    D322/2r                                          B39/11/9v, B55/2/10r, B55/2/14r, B55/2/18r,                ülemji       B62/1/32r, D77/3r, D77/3v, D140/2v,              B55/4-l/3v, B161/1/10v, B161/1/13r,                             D141/4v, D225/4v, D244/2v, D291/1/2r             B161/1/7r, D25/3r, D77/2v (3), D77/3r,                ülesi        D77/3r                                           D77/3v, D77/4v, D99/9r, D166/8v (2),                üligel       B45/1v                                           D219/1/1v, D225/4v, D244/2r, D291/1/2v,                üliger       B39/11/17r, B161/1/12v, D77/3r, D77/3v,          D291/2/2v (2), E8/5r (2), E8/8r                             D79/1/1v, D79/2/1v, D166/10v, D166/6v,   ünen-ber   B65/4/2v                             D244/1v, E8/3v                      ünengkü      B55/4-IV/24r, B55/4-IV/24v, D10/5v,                üliger-i     D166/6r, E8/3v                                   D10/6r                üliger-ün    D79/1/2r                            ünen-i       D244/2r                ülikü        D178/1/2r (2)                       ünen-iyer    D25/3r, D77/1v                ülil         D147/2r, D178/2/2r, D178/2/2v       ünen-i-yer   D178/1/2r                ülü          B18/7/5v (2), B18/7/6v, B18/9/1v (3),   üner     E8/3r                             B18/9/2r (7), B18/9/2v (5), B39/11/17r,   üner-e   B39/11/20v                             B39/11/20v, B45/1v, B45/9/2r (2),   ünesü        B65/17/4r                             B50/3/11v, B50/3/2v (2), B55/1/4r,   ünesün      B55/4-II/13r, B55/4-IV/24r, B55/4-IV/24v,                             B55/2/17r, B55/2/20v, B55/4-l/6v,                B55/4-l/8r, B65/17/5r, D10/6v                             B55/7a/4v, B61/1/7r, B61/1/8r, B62/1/33v,   ünetü   D25/3v                             B62/1/34r, B62/1/34v, B62/1/35r, B62/1/36r,   üneyen-ü   D166/11v                             B62/1/36v (2), B62/1/37r (2), B65/17/4r,   üneyin-ü   D166/11v                             B161/1/12v, B161/1/14v, D25/8v, D79/1/11r,   üngdesü   B55/4-l/6v                                                             360","üngdesün-ü   B55/4-II/12r                        üsütü        D140/2r, D140/3r, D141/4r, D141/4v,                üngdesü-yi   B55/4-l/6r                                       D244/2v, D291/1/2v, E8/7v (2)                üngdüs[ü-]ber   B55/4-IV/23r                     üsü-tü       D291/1/1v                üngdüsü-i    D286                                ütegeremdeki   B55/4-IV/24r, B55/4-IV/24v                üngdüsün     B55/4-II/11r                        ütegerkeküi   D10/5r                üngdüsün-ü   D219/2/1v                           ütegerümdeki   D10/6v                ünigen       B45/9/8v                            ütele        D10/6r, D147/2r                ünigen-eče   B45/9/4r                            üter         B18/7/6v, D140/1v                ünigen-i     B45/9/4v                            üy-e         B55/4-IV/23v (2), D10/5r (2)                ünigen-ü     B45/9/6r (2), B45/9/6v (2), B45/9/7r (8),   üyedü   D79/1/1v                             B45/9/7v, B45/9/8v (2)              üyeküi       B50/3/6v                ünin-iyer    B18/7/3r (2)                        üyer         B39/11/12v, B55/2/12v                üniy-e       B50/3/10v, D219/1/7r, E8/7r         üyeri        B161/1/9r                ünüd         B18/7/3r                            üyes-dür     D79/1/3v                ünüd-yi      B39/11/7v                           üyes-iyer    B45/9/6v (2), D79/1/8r, D79/1/8v                ünür         B18/7/1v, B18/7/3r, B18/7/5r, B45/9/1v,   üyes-tür   B45/9/3r, B50/3/3v                             B45/9/7v (2), B50/3/10r (2), B50/3/1v,   üyes-yier   B50/3/9r (2)                             D77/3v, D79/1/9v, D166/4v           üy-e-tü      B55/7a/3v, B61/1/6r                ünüri        D79/1/9v                            üy-e-yin     D225/4v                ünürten-i    B161/1/5v                           üyiküi       B45/9/5r                ünür-tü      B18/7/1v (2), B18/7/6r, D25/3r, D99/9r,   üyüg   B161/1/9r                             D219/1/4r, D219/2/2v, D271/3r       üzegči       D217/5v                ünüstegsen   B45/9/7v (2)                        üzegdel      B45/1v                ünüstegsen-ü   B45/9/5r                          üzemjitey-e   B81/2/1v                ünüsügsen    D79/1/9v (2)                        w[i]n[a]i    D219/1/7v                ünüsügsen-ü   B50/3/6r                           wa[n]gdui    D178/2/2v                ünüsütügsen   B50/3/10r                          wačar        B55/1/3r, B55/4-III/14v                ünüsütügsen   B50/3/10r                          wačar=Dar-a   B55/7a/2r, D219/1/1v                ür           B161/1/10r, B161/1/5v               wačarbani-yin   B55/7a/3r                ür=geljilen   E8/7v                              wačar-tu     D159-5/5r                ür=gülji     E8/7v                               wačarwani-yin   B55/4-l/2r                üre          B18/7/2v, B45/9/3v, D77/2v, D77/5r   wačir       D159-5/2r, D166/9v, E8/8v                ür-e         B39/11/13v, B39/11/7r, B50/3/10v,   wačir=ba-a   B61/1/5r                             B50/3/4v, B55/2/13v, B55/2/7v, D79/1/4r,   wačir=dara   D322/4r                             D79/2/3r, D79/2/3v, D166/11r, D178/1/2r,   wačir=Dar-a   E8/5v                             D219/1/6v, D219/2/2r, E8/6v, E8/7r (2),   wačir=Dhara   B61/1/2v                             E8/7v (2)                           wačirbani    B39/11/3v, B161/1/2v, D25/7v                ürečilengtü   D219/2/2v                          wačir-i      B55/4-l/2r                ürege        E8/7r                               wačirwani    B55/2/3r                üregülji     D99/9r, D99/9v                      wangdharma   D178/2/2v                üres-yen     E8/7v                               wčardar-a    B18/7/3r                üretei       D79/2/4r (2)                        wčariidarana   B18/7/3v                ür-e-tü      E8/7v                               wčir         B18/7/2r, B18/7/3r, B18/7/6v, D322/2v                ür-e-yi      D141/4r                             wčir=Dara    B18/7/2r                üre-yin      D166/1v                             wčir=Dara-ača   B62/1/36r                ür-e-yin     E8/6v (2)                           wčir=Dara-yin   B18/7/6v                ürgeljitü    E8/6r                               wčir=darin   B62/1/33r                ürgül=ji     D77/3r                              wčir=satu    D322/3v                ürgül=jide   D25/3r                              wčir=satv-a   B18/7/7r                ürgülji      D147/2r, D225/5r                    wčir-un      B18/7/4v                ürgüljide    D25/3v, D225/2r, D225/3r            weike        B50/3/3r                ürgüljü      D79/2/2r                            widy-a=Dari   B18/7/4r                üri          B18/9/2r (2)                        wirozana     B18/7/3v                üri-i        D291/1/1v                           wiruzana     B18/7/3v, B18/7/7r                ürjiküi      B45/9/8v                            yabkital-a   B55/2/21r, B161/1/14v                üsner-tü     B55/6/1v                            yabšital-a   B39/11/20v                üsnirtü      B55/1/4r                            yabu=basu    B55/4-II/12v, B61/2/3v                üsnir-tü     D219/1/2r                           yabubasu     B55/4-II/12v, B55/4-II/13r, B55/4-III/16v,                üsnir-ün     D322/2r                                          B55/4-IV/22v, D10/3v                üsü          D141/2v, D271/7r                    yabudal     B18/9/1v, B18/9/2r, B39/11/10v, B39/11/14r,                üsüben       D141/2v                                          B39/11/15v, B39/11/16r, B55/2/11r,                üsüg         B18/7/1v, B39/11/4r (2), B55/2/4r (2),           B55/2/13v, B55/2/15r, B55/2/15v,                             B161/1/3r (2), E8/2v                             B161/1/10r, B161/1/11v, B161/1/8r, D99/9r,                üsüg-eče     D166/4r, D166/6r, E8/3v                          D166/1v, D166/5v, D178/1/2v, D178/1v,                üsüg-iyer    D322/2v (2), D322/3r                             D225/4v                üsüg-ün      B55/7a/7r, D322/1v                  yabudal-dur   B18/7/6r, B39/11/13v, B55/2/13v                üsüg-yi      B18/7/6v                            yabudal-i    B39/11/10r, B55/2/19r, B161/1/13v,                üsün         B45/9/6r, B50/3/7v, B65/17/1v, B81/2/2r,         B161/1/7v, D25/2v, D27/2r, E8/3v                             D77/2r, D77/3r, D77/4r, D79/1/1v, D79/1/7r,   yabudal-iyar   B39/11/10v, B161/1/7v, D219/1/7v                             D141/1v                             yabudal-tu   D25/8v (2)                üsün-eče     B45/9/4v, B50/3/5v, D79/1/5v        yabudal-tur   B161/1/10r                üsün-iyer    D77/3v                              yabudal-un   D25/2r, D111/1v                üsün-tei     B65/17/2r                           yabudal-yi   B39/11/19r                üsün-ü       B55/4-IV/17v, D178/2r               yabudal-yian   B55/2/10v                üsütei       B55/4-IV/17v, B65/17/1v             yabudasun-i   B39/11/9r, B55/2/9v, B161/1/6v                üsü-tei      B55/4-IV/18r                        yabudul-un   D99/8r                                                             361","yabugči      D111/2v                             yasun        B50/3/9v, B61/2/2r, B65/1/2r, D79/1/5v,                yabuγad      B55/4-IV/22r                                     D178/1/2v                yabuγči      B55/4-II/11r, B55/4-IV/20v, D10/3r, D10/8r,   yasun-ača   B45/9/4v, B50/3/6r                             D10/8v, D25/8v, D100/2v, D100/4v,   yasun-i      D79/1/9v                             D100/5v, D141/1v, D217/4v, D221/1/5r,   yasun-iyar   B45/9/6v, D79/1/7r, D79/1/8r                             D221/1/5v                           yasun-u      B45/9/7v, B50/3/10r                yabuγsan     D172/4v, D172/6v, D217/2r           yasun-yiar   B50/3/7v, B50/3/8v                yabuγsan-i   D79/1/6r                            yasutu       D244/1v                yabuγsan-iyan   B39/11/10v, B161/1/7v            yegüdkebečü   B62/1/35r                yabuγsan-u   B45/9/5r, B45/9/5v, B50/3/6v, B50/3/7r,   yegüdkel   B18/7/5r                             D79/1/6v                            yegüjer      B50/3/7v                yabuγuluγad   D178/2/1r, D322/1v                 yek[e?]      D77/4v                yabuγuluγsan   B65/1/4r                          yeke         B18/7/1v (2), B18/7/3r, B18/7/3v, B18/7/4r                yabuγulun    D322/1v                                          (4), B18/7/4v, B18/7/5r (3), B39/11/17v,                yabuju       B55/4-IV/24v, B62/1/37v, B65/1/1v, D10/6v,       B39/11/4r, B39/11/5r, B39/11/6r, B45/9/1v,                             D172/1v                                          B45/9/3r, B45/9/4v, B45/9/8r, B50/3/1v,                yabun        B45/9/3r, B50/3/4r, B62/1/37r, D79/1/3v,         B50/3/3v, B50/3/5v, B50/3/8r, B50/3/8v,                             D100/2r, D221/1/2r                               B55/1/1r, B55/2/17v, B55/2/4r, B55/2/5r,                yabuqu       D79/2/2v, D159-5/2v, D159-5/4r, D159-5/5v,       B55/2/6r, B55/4-III/14v, B55/4-III/15r,                             D172/4v, D225/4r, D225/4v                        B55/4-IV/24r, B55/6/3r, B55/6/5r, B55/6/7r,                yabuqui      B18/7/4r, B18/7/5r, B18/7/5v, B55/4-II/11v,      B55/7a/2r, B55/7a/6r (2), B55/7a/6v,                             B55/4-II/12r (2)                                 B61/1/3r, B81/2/2r, B81/2/2v, B161/1/12v,                yabuqui-du   D172/4v                                          B161/1/3r, B161/1/3v, B161/1/4r (2),                yabuqui-tur   D217/3v                                         D10/4v, D10/5v, D25/3v (2), D25/4r,                yabuqu-yin   D244/2v (2)                                      D25/4v (2), D25/5v, D25/6r (3), D25/6v (2),                yabusu       B65/1/4r                                         D25/7v, D27/2v (2), D27/3r, D27/3v, D27/4r,                yabutuγai    D225/2r                                          D77/2r (2), D77/3r (2), D77/4r (3), D77/4v,                yadabala     B62/1/36r, B62/1/36v (2), B62/1/37r (2),         D77/5r (3), D79/1/11v, D79/1/1v, D79/1/2r,                             B62/1/37v                                        D79/1/3v, D79/1/5r, D79/1/7v, D79/1/8r,                yadaju       B65/1/1v, D172/1v                                D79/2/2r, D79/2/3r (2), D79/2/4r, D141/2r,                yadanggi     E8/5r                                            D159-5/2v, D159-5/3v, D159-5/4r, D159-                yag[s]is-ün   D25/7v                                          5/5r, D166/10v (2), D166/2r, D166/5r,                yagšas-a-yin   D166/10r                                       D166/5v, D178/1/2r, D217/2v, D219/1/1v                yagšas-un    E8/6r                                            (2), D219/1/2r, D219/1/3v, D219/1/4r,                yaγ’a        B45/9/2v                                         D219/1/6r, D219/2/3r, D219/2/3v, D225/4r,                yaγaraju     D172/3r                                          D271/3v, D286, D291/2/1r, E8/2r, E8/3r (2),                yaγu         B18/7/5v, D271/5v, D271/6r                       E8/6r, E8/6v, E8/7v, E8/8r                yaγubai      E8/3v                               yeke=de      D79/1/6v                yaγubi       D166/6r                             yekebesü     B45/9/3v                yaγum-a-i    D178/1v                             yekede       D225/3v                yaγun        B39/11/17r, B45/9/3v, B45/9/5v, B50/3/4v,   yekedü   D141/1v, E8/6v                             B50/3/7r, B55/2/16v, B161/1/12r, D79/1/4v   yeke-eyen   D27/4r                             (2), D140/2r, D159-5/2v, D159-5/4r, D159-  yekes   B39/11/13r, B55/2/13r, B161/1/9v                             5/5v                                yekes-düni   D172/5v                yaγun-i      B39/11/16r, B39/11/16v, B50/3/2v,   yekes-eče    D225/4r                             B55/2/15v, B55/2/16r, B161/1/11v,   yeketei      B39/11/20r, B55/2/20v, B161/1/14r                             B161/1/12r                          yeketen      D25/4r, D178/1/3r                yaγun-iyar   B39/11/17v, B161/1/12v              yeketü       B45/9/4r, D25/5r, D77/3r, D166/11v (5),                yaγun-yiar   B55/2/17v                                        E8/7r (3), E8/7v                yaγuqan-i    B45/9/2r                            yeke-tü      B50/3/5r, D77/4v, D79/1/4v, D166/11v (3),                yaγuqan-iyar   B45/9/2r, B50/3/2v                             D271/7r, E8/7r, E8/7v                yaγuu        B55/4-l/9r, B65/17/5r, B81/2/2v, D219/1/4v   yengder   D166/3r, E8/2r                yakʼsas-un   B18/7/6r                            yengge-ü     E8/7v                yala         D79/1/8v                            yerde        D166/11r                yal-a        B45/9/6v                            yeren        E8/6r                yamaγ-a      D219/1/7r, E8/7v                    yertemčü-deki   B55/4-l/3r                yamaγan-u    B50/3/11r                           yertemčü-teki   B55/4-l/4v                yaman=taka   B18/7/2r                            yertengčü-yin   B50/3/10v                yamandaγ-a   D25/7r, D25/7v                      yerü         B39/11/20r, B50/3/2v, B161/1/14r, D77/2r,                yamandaγ-a-yin   D25/7r                                       D159-5/1v, D159-5/3r, D159-5/4v                yamantakʼa   B18/7/3r                            yerüngküi-yin   D244/1v                yamantakʼa-yi   B61/1/5r                         yerv-a-yi    D244/2v                yamar        B50/3/5r                            yesün        D10/10v (2)                yambar       B18/7/2r, B45/9/4r, B50/3/2v, B55/4-l/4v,   yidam   B61/1/5r, D166/13v, D219/1/1v                             D77/3r, D79/1/5r, D166/13v, D166/9v,   yiga      D79/1/3r                             D178/2/2v, D225/2v, D225/4r (5), D322/3v,   yijegüri   B50/3/9r                             E8/5v, E8/9r                        yildü-yi     D221/1/1v                yambar=čilan   D219/2/3v                         yimaγan-u    D166/11v                yambar-iyar   B45/9/2v, D79/1/2v                 yirav-a-yi   D141/2v                yambutu      B45/1r                              yirde-_(or_yirte[nčü]-)_yin   D140/2r                yanaγun      E8/8r                               yire         D166/10r                yangq-a      D79/1/8v                            yiren        D271/1v                yangqun      B45/9/6v                            yirtemčü     B39/11/11r, B161/1/8r                yar-a        D141/2r                             yirtenčü     B45/2r, B61/2/1v, D141/1v, D141/2r                yarγaγčin-u   D178/2/2r                          yirtenčü-yi   D141/1v, D141/4r                yasu         B45/9/7r, D172/2v                                                             362","yirtenčü-yin   B55/7a/2v, D77/3v, D79/1/10r, D79/1/1v (2),   yosun-iyar   D100/4v                             D141/3r, D291/1/1v                  yosun-yiar   D159-5/5v                yirtengčüi   B55/2/11r                           yosutai      D159-5/5r                yirtengčü-yin   D159-5/1v, D159-5/3r, D159-5/4v   yosutan     B18/7/2r                yirtengčü-yin-iyen  B65/17/3r                    yosu-tu      D77/2v                yirtinčü     B18/7/5v                            yörügel      E8/10r                yirtinčü-dür   D244/2r                           yörüngkei-yin   D77/2r                yirtinčü-yi   B62/1/37r                          yug’acaras   B55/4-II/11r                yirtinčü-yin   B45/9/7v, B61/1/3v, D244/2r, D322/4r   yuγan   D291/1/1v                yiruγur-tuni   D286                              yuuγan       B55/6/5v, D141/4r                yirügel-yier   B65/1/5v                          zadi         D166/5r, E8/3r                yirüten-ü    D221/1/3r                           zaγ’arwaradi   D225/1v                yirv-a       D166/1v                             zaγarbad     D99/8r                yisü         B50/3/3r, D244/1v (2)               zai          D219/1/3v, D219/1/4r                yisügüle     D79/1/3r (2)                        zakʼarasambara   B18/7/3r                yisügülen    B50/3/3r                            zaliγulun    D141/2v                yisün        B45/9/2v, B45/9/4v, B45/9/5v, B45/9/6v (2),   zam=bütib-ün   D166/14r                             B50/3/6r, B50/3/7r, B50/3/9r (2), B55/4-  zamba=la-i   B65/4/3v                             IV/19r, B55/4-IV/21r (2), B55/6/5v,   zambala    B18/7/4v                             D79/1/5v, D79/1/6v, D79/1/8r (2), D100/3r,   zambala-i   B65/4/2r, B65/4/2v, B65/4/3r, B65/4/3v (2)                             D100/6v, D141/1v, D141/2v (2), D141/3r,   zambala-yi   B65/4/2r, B65/4/2v, B65/4/3r                             D166/10r, D217/5v, D244/1v (3), E8/6r   zambala-yin   B65/4/1r, B65/4/1v                yisün-i      D79/1/9r                            zambudab     B65/17/3r                yisü-yin     D271/1v, D271/2v                    zambui       D79/2/1v                yog’a=čari   B45/9/6r                            zambutab     B55/4-IV/19r                yog’azari    B45/9/6v                            zambutiiv-un   D217/6r                yogačari     D79/1/7r, D79/1/8v                  zambuutab    B18/7/2v                yogʼačari    B18/7/5r                            zambuutib-un   D99/8v, D221/1/7v                yogʼa-yin    B18/7/3v                            zandan       B55/2/7v, B55/6/2v, D10/5v, D166/5r                yogazaras    B55/4-II/13r                        zangdamani   D159-5/3r (2)                yongqur-tur   B55/4-IV/24r                       zangdamani-yin   D159-5/2r, D159-5/3v                yosu         B161/1/1r, E8/1r, E8/2r             zangdan      B39/11/7v, B55/4-IV/24r, E8/3r                yosuγar      B39/11/16v, B39/11/5r, B55/2/16r, B55/2/4v,   zangḍan   D291/2/1v                             B161/1/12r, B161/1/3v, D178/2/1r    zaqar        D10/6r                yosu-i       D291/2/2r                           zarv-a-tan-i   D217/3r                yosu-iyar    D221/1/5r                yosun        B61/1/4v, D166/1r, D166/1v, D166/2v,                             E8/1v                 Index of Call-numbers                 Manuscript call-number   Book section            Msc. D 141              2.5.1.2.                Msc. B 161/1            2.1.1.C.                 Msc. D 147              2.3.2.                Msc. B 18/7             2.2.3.                   Msc. D 159-5            2.1.2.                Msc. B 18/9             2.2.2.                   Msc. D 166              2.4.A.                Msc. B 39/11            2.1.1.B.                 Msc. D 172              2.13.A.                Msc. B 45/9             2.8.A.                   Msc. D 178              2.12.3.                Msc. B 50/3             2.8.B.                   Msc. D 217              2.10.5.                Msc. B 55/1             2.16.                    Msc. D 219/1            2.1.3.                Msc. B 55/2             2.1.1.A.                 Msc. D 219/2            2.1.4.                Msc. B 55/3             2.5.1.1.                 Msc. D 221/1            2.10.4.                Msc. B 55/4-I           2.6.3.                   Msc. D 225              2.11.2.                Msc. B 55/4-II          2.12.1.                  Msc. D 244/3            2.6.2.                Msc. B 55/4-III         2.12.2.                  Msc. D 25               2.7.1.                Msc. B 55/4-IV          2.10.1.                  Msc. D 271 (1r-6r)      2.6.1.                Msc. B 55/6             2.10.2.                  Msc. D 271 (6v-9v)      2.5.3.2.                Msc. B 55/7a            2.3.3.B.                 Msc. D 273              2.7.3.                Msc. B 61/1             2.3.3.A.                 Msc. D 286              2.3.4.                Msc. B 61/2             2.13.C.                  Msc. D 291/1            2.5.2.1.                Msc. B 62/1             2.3.1.                   Msc. D 291/2            2.5.3.1.                Msc. B 65/13            2.13.B.                  Msc. D 322              2.2.1.                Msc. B 65/17            2.10.7.                  Msc. D 45               2.1.5.                Msc. B 65/4             2.15.                    Msc. D 77               2.9.                Msc. B 81/2             2.14.                    Msc. D 79/1             2.8.C.                Msc. D 10               2.10.6.                  Msc. D 79/2             2.11.1.                Msc. D 100              2.10.3.                  Msc. D 99/3             2.7.4.                Msc. D 111              2.7.2.                   Msc. E 8                2.4.B.                                                              363","Figure  15:  Manuscripts  and  blockprints  mostly  given  by  lay  devotees,  stored  in  the  temple  in                Tsagaanchuluut sum, Zavkhan aimag (Ondřej Srba, 2010)                                                                        364","4. References                  ’bum jarliγ 1783: [Third Mergen Gegen Lubsangdambijalcan.] Wčir Dhara mergen diyanči blam-a-yin gegen-                ü ’bum jarliγ [Collected Works by Vajradhara Mergen Diyanči Blam-a]. 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Ойрад  айалгаан  толи  =  Ойрад  аялгууны  толь  [Vocabulary  of  Oirat  Dialect].                Улаанбаатар.                Яхонтова,  Н.  С.  2010.  Ойратский  словарь  поэтических  выражений.  Факсимиле  рукописи,                транслитерация,  перевод  с  ойратского,  словарь  с  комментариями,  приложения.  Памятники                письменности востока CXX. Москва: Восточная литература РАН.                                                                           377","Figure  16:  Statues  of  the  four  strong  animals  (ColMo.  dörvön  khüchten,  ClMo.  dörben  küčüten),                dragon, garuḍa, tiger and lion, together with a horse carrying a cintāmaṇi jewel. The New Temple                (Shine süm) in Bulgan sum, Khovd aimag.                                                                       378","5. Facsimiles                                 Msc. B 55/2, fol. 1r                                                                       Msc. B 55/2, fol. 3v-4r                               Msc. B 55/2, fol. 1v-2r                                                                       Msc. B 55/2, fol. 4v-5r                                   Msc. B 55/2, fol. 2v-3r                                                                    Msc. B 55/2, fol. 5v-6r                                                                379","Msc. B 55/2, fol. 6v-7r                          Msc. B 55/2, fol. 9v-10r                                          Msc. B 55/2, fol. 7v-8r                          Msc. B 55/2, fol. 10v-11r                                          Msc. B 55/2, fol. 8v-9r                                                                 Msc. B 55/2, fol. 11v-12r                                                              380","Msc. B 55/2, 12v-13r                             Msc. B 55/2, 15v-16r                                          Msc. B 55/2, 13v-14r                             Msc. B 55/2, 16v-17r                                          Msc. B 55/2, 14v-15r                             Msc. B 55/2, 17v-18r                                                              381","Msc. B 55/2, 21v-22r                 Msc. B 55/2, 18v-19r                                                                          Msc. B 39/11, fol. 1r                               Msc. B 55/2, 19v-20r                                                                      Msc. B 39/11, fol. 1v-2r                                 Msc. B 55/2, 20v-21r                                                                  Msc. B 39/11, fol. 2v-3r                                                              382","Msc. B 39/11, fol. 3v-4r                         Msc. B 39/11, fol. 6v-7r                                       Msc. B 39/11, fol. 4v-5r                         Msc. B 39/11, fol. 7v-8r                                       Msc. B 39/11, fol. 5v-6r                         Msc. B 39/11, fol. 8v-9r                                                                      383","Msc. B 39/11, fol. 9v-10r                        Msc. B 39/11, fol. 12v-13r                                       Msc. B 39/11, fol. 10v-11r                                                                 Msc. B 39/11, fol. 13v-14r                                       Msc. B 39/11, fol. 11v-12r                                                                 Msc. B 39/11, fol. 14v-15r                                                                   384","Msc. B 39/11, fol. 15v-16r                       Msc. B 39/11, fol. 18v-19r                                       Msc. B 39/11, fol. 16v-17r                                                                 Msc. B 39/11, fol. 19v-20r                                      Msc. B 39/11, fol. 17v-18r                       Msc. B 39/11, fol. 20v-21r                                                                      385","Msc. B 39/11, fol. 21v                                                                                   Msc. D 161/1, fol. 1v-2r                                                                                                Msc. D 161/1, fol. 2v-3r                          Msc. D 161/1, fol. 1r                                                                  386","Msc. D 161/1, fol. 3v-4r                         Msc. D 161/1, fol. 5v-6r                                                  Msc. D 161/1, fol. 4v-5r                         Msc. D 161/1, fol. 6v-7r                                                                         387","Msc. D 161/1, fol. 7v-8r                         Msc. D 161/1, fol. 9v-10r                                                  Msc. D 161/1, fol. 8v-9r                         Msc. D 161/1, fol. 10v-11r                                                                           388","Msc. D 161/1, fol. 11v-12r                       Msc. D 161/1, fol. 13v-14r                                                  Msc. D 161/1, fol. 12v-13r                       Msc. D 161/1, fol. 14v-15r                                                                           389","Msc. D 159-5, fol. 1r                         Msc. D 159-5, fol. 1v-2r                                                                                                                       390","Msc. D 159-5, fol. 2v-3r                      Msc. D 159-5, fol. 3v-4r                                                                                                        391","Msc. D 159-5, fol. 4v-5r                      Msc. D 159-5, fol. 5v-6r                                                                                                       392","Msc. D 219/1, fol. 1r                 Msc. D 219/1, fol. 1v-2r                                                                          Msc. D 219/1, fol. 2v-3r                                                                  Msc. D 219/1, fol. 3v-4r                                                                                                        393","Msc. 219/1, fol. 4v-5r                            Msc. 219/1, fol. 6v-7r                Msc. 219/1, fol. 5v-6r                           Msc. 219/1, fol. 7v-8r                                                                                                          394","Msc. D 219/2                    Msc. D 45, fol. 1r                                                                                            395","Msc. D 45, fol. 1v-2r                                                                                                                              Msc. D 45, fol. 2v-3r                                                              396","Msc. D 322, fol. 1v-2r                                                                                       Msc. D 322, fol. 2v-3r                                                                                                       397","Msc. D 322, fol. 3v-4r                                                                                       Msc. D 322, fol. 4v                                                                                                      398","Msc. B 18/9, fol. 1v-2r                Msc. B 18/9, fol. 2v, 1r                                                                    399","Msc. B 18/7, fol. 1v-2r                Msc. B 18/7, fol. 2v-3r                                                                400","Msc. B 18/7, fol. 3v-4r                Msc. B 18/7, fol. 4v-5r                                                                401","Msc. B 18/7, fol. 5v-6r                Msc. B 18/7, fol. 6v-7r                                                                402","Msc. B 62/1, fol. 32r                         Msc. B 62/1, fol. 32v-33r                                                                                                       403","Msc. B 62/1, fol. 33v-34r                    Msc. B 62/1, fol. 34v-35r                                                                                                         404","Msc. B 62/1, fol. 35v-36r                    Msc. B 62/1, fol. 36v-37r                                                                                                         405","Msc. B 62/1, fol. 37v-38r                     Msc. D 147, fol. 1r, fol. 3v                                                                                                        406","Msc. D 147, fol. 1v-2r                        Msc. D 147, fol. 2v-3r                                                                                                       407","Msc. B 61/1, fol. 1r; fol. 1v-2r; fol. 2v-3r                                                               408","Msc. B 61/1, fol. 3v-4r                       Msc. B 61/1, fol. 4v-5r                                                                                                        409","Msc. B 61/1, fol. 5v-6r                                                                                                              Msc. B 61/1, fol. 6v-7r                                                                                                           Msc. B 61/1, fol. 7v-8r                                                              410","Msc. B 55/7a, fol. 1r                                   Msc. B 55/7a, fol. 1v-2r                         Msc. B 55/7a, fol. 4v-5r                                  Msc. B 55/7a, fol. 2v-3r                                                                 Msc. B 55/7a, fol. 5v-6r                                  Msc. B 55/7a, fol. 3v-4r                         Msc. B 55/7a, fol. 6v-7r                                                                411","Msc. D 286                Msc. D 166, fol. 1r                                                                               412","Msc. D 166, fol. 1v-2r                        Msc. D 166, fol. 2v-3r                                                                                                       413","Msc. D 166, fol. 3v-4r                        Msc. D 166, fol. 4v-5r                                                                                                       414","Msc. D 166, fol. 5v-6r                        Msc. D 166, fol. 6v-7r                                                                                                       415","Msc. D 166, fol. 7v-8r                        Msc. D 166, fol. 8v-9r                                                                                                       416","Msc. D 166, fol. 9v-10r                       Msc. D 166, fol. 10v-11r                                                                                                       417","Msc. D 166, fol. 11v-12r                      Msc. D 166, fol. 12v-13r                                                                                                       418","Msc. D 166, fol. 13v-14r                                    Msc. E 8, fol. 1r                             Msc. E 8, fol. 1v                                                                                419","Msc. E 8, fol. 2r-2v                                                       Msc. E 8, fol. 3r-3v                                                                420","Msc. E 8, fol. 4r-4v                                                        Msc. E 8, fol. 5r-5v                                                               421","Msc. E 8, fol. 6r-6v                                                        Msc. E 8, fol. 7r-7v                                                              422","Msc. E 8, fol. 8r-8v                                                       Msc. E 8, fol. 9r-9v                                                               423","Msc. E 8, fol. 10r                                Msc. B 55/3, fol. 1r                                                    Msc. B 55/3, fol. 1v-2r                                                                 Msc. B 55/3, fol. 2v-3r                                                              424","Msc. B 55/3, fol. 3v-4r                          Msc. B 55/3, fol. 5v-6r                                                                                                  Msc. B 55/3, fol. 6v-7r                Msc. B 55/3, fol. 4v-5r                                                                           425","Msc. B 55/3, fol. 9v-10r                Msc. B 55/3, fol. 7v-8r                                                                                Msc. D 141, fol. 1r                    Msc. B 55/3, fol. 8v-9r                       Msc. D 141, fol. 1v-2r                                                                                                426","Msc. D 141, fol. 2v-3r                                                                                                                       Msc. D 141, fol. 3v-4r                                                                                                    Msc. D 141, fol. 4v                                                              427","Msc. D 291/1, fol. 1r                                                                                         Msc. D 291/1, fol. 1v-2r                                    Msc. D 291/1, fol. 2v                                                                428","Msc. D 291/2                                                                                429","Msc. D 271, fol. 1r                                                                                                                       Msc. D 271, fol. 1v-2r                                                                                                                        Msc. D 271, fol. 2v-3r                                                               430","Msc. D 271, fol. 3v-4r                        Msc. D 271, fol. 4v-5r                                                                                                        431","Msc. D 271, fol. 5v-6r                        Msc. D 271, fol. 6v-7r                                                                                                       432","Msc. D 271, fol. 7v-8r                                                                                                                      Msc. D 271, fol. 8v-9r                                                                                                     Msc. D 271, fol. 9v                                                                433","Msc. D 244/3, fol. 1r                                                                  Msc. D 244/3, fol. 1v-2r                                                                   434","Msc. D 244/3, fol. 2v-3r                             Msc. B 55/4, fol. 1r                                                                         Msc. B 55/4, fol. 1v-2r                                                                     435","Msc. B 55/4, fol. 2v-3r                                                                 Msc. B 55/4, fol. 5v-6r                                        Msc. B 55/4, fol. 3v-4r                                                                 Msc. B 55/4, fol. 6v-7r                                         Msc. B 55/4, fol. 4v-5r                          Msc. B 55/4, fol. 7v-8r                                                                436","Msc. B 55/4, fol. 8v-9r                          Msc. B 55/4, fol. 11v-12r                                          Msc. B 55/4, fol. 9v-10r                           Msc. B 55/4, fol. 12v-13r                                         Msc. B 55/4, fol. 10v-11r                        Msc. B 55/4, fol. 13v-14r                                                                 437","Msc. B 55/4, fol. 17v-18r                Msc. B 55/4, fol. 14v-15r                                                                                        Msc. B 55/4, fol. 18v-19r                Msc. B 55/4, fol. 15v-16r                                                                                        Msc. B 55/4, fol. 19v-20r                 Msc. B 55/4, fol. 16v-17r                                                                 438","Msc. B 55/4, fol. 20v-21r                        Msc. B 55/4, fol. 23v-24r                                         Msc. B 55/4, fol. 21v-22r                        Msc. B 55/4, fol. 24v-25r                                        Msc. B 55/4, fol. 22v-23r                        Msc. B 55/4, fol. 25v-26r                                                                   439","Msc. B 55/4, fol. 26v                                                                       Msc. D 25, fol. 4v-5r                            Msc. D 25, fol. 1v-2r                                                                       Msc. D 25, fol. 5v-6r                             Msc. D 25, fol. 2v-3r                                                                        Msc. D 25, fol. 6v-7r                            Msc. D 25, fol. 3v-4r                                                              440","Msc. D 25, fol. 7v-8r                                                                    Msc. D 111, fol. 1v-2r                       Msc. D 25, fol. 8v                              Msc. D 111, fol. 1r                              Msc. D 111, fol. 2v-3r                                                                                     441","Msc. D 273, fol. 1r                                                                         Msc. D 273, fol. 3v-4r                               Msc. D 273, fol. 1v-2r                                                                          Msc. D 273, fol. 4v-5r                              Msc. D 273, fol. 2v-3r                           Msc. D 273, fol. 5v                                                                         442","Msc. D 99/3, fol. 8r                          Msc. D 99/3, fol. 8v-9r                                                                             Msc. D 99/3, fol. 9v                                                             443","Msc. B 45/9, fol. 1r                          Msc. D 45/9, fol. 1v-2r                                                                                                                           444","Msc. B 45/9, fol. 2v-3r                       Msc. B 45/9, fol. 3v-4r                                                                                                       445","Msc. B 45/9, fol. 4v-5r                       Msc. B 45/9, fol. 5v-6r                                                                                                        446","Msc. B 45/9, fol. 6v-7r                       Msc. B 45/9, fol. 7v-8r                                                                                                        447","Msc. B 45/9, fol. 8v                                    Msc. B 50/3, fol. 1r                          Msc. B 50/3, fol. 1v-2r                                                                                                     448","Msc. B 50/3, fol. 2v-3r                       Msc. B 50/3, fol. 3v-4r                                                                                                        449","Msc. B 50/3, fol. 4v-5r                       Msc. B 50/3, fol. 5v-6r                                                                                                       450","Msc. B 50/3, fol. 6v-7r                       Msc. B 50/3, fol. 7v-8r                                                                                                        451","Msc. B 50/3, fol. 8v-9r                                                                                         452","Msc. B 50/3, fol. 9v-10r                      Msc. B 50/3, fol. 10v-11r                                                                                                       453","Msc. B 50/3, fol. 11v-12r   Msc. B 50/3, fol. 12v        Msc. D 79/1, fol. 1r                                                                                                       454","Msc. D 79/1, fol. 1v-2r                       Msc. D 79/1, fol. 2v-3r                                                              455","Msc. D 79/1, fol. 3v-4r                       Msc. D 79/1, fol. 4v-5r                                                              456","Msc. D 79/1, fol. 5v-6r                       Msc. D 79/1, fol. 6v-7r                                                             457","Msc. D 79/1, fol. 7v-8r                       Msc. D 79/1, fol. 8v-9r                                                             458","Msc. D 79/1, fol. 9v-10r                      Msc. D 79/1, fol. 10v-11r                                                              459","Msc. D 79/1, fol. 11v                                   Msc. D 77, fol. 1r                            Msc. D 77, fol. 1v-2r                                                                                                  460","Msc. D 77, fol. 2v-3r                         Msc. D 77, fol. 3v-4r                                                                                                            461","Msc. D 77, fol. 4v-5r                         Msc. B 55/6, fol. 1r, fol. 1v-2r                                                                                                             462","Msc. B 55/6, fol. 2v-3r                       Msc. B 55/6, fol. 3v-4r                                                                                                          463","Msc. B 55/6, fol. 4v-5r                       Msc. B 55/6, fol. 5v-6r                                                                                                          464","Msc. B 55/6, fol. 6v-7r                       Msc. B 55/6, fol. 7v                                                         Msc. D 100, fol. 1r                                                              465","Msc. D 100, fol. 1v-2r                        Msc. D 100, fol. 2v-3r                                                                                                        466","Msc. D 100, fol. 3v-4r                        Msc. D 100, fol. 4v-5r                                                                                                        467","Msc. D 100, fol. 5v-6r                        Msc. D 100, fol. 6v                                                         Msc. D 221/1, fol. 1                                                             468","Msc. D 221/1, fol. 1v-2r                      Msc. D 221/1, fol. 2v-3r                                                                                                        469","Msc. D 221/1, fol. 3v-4r                      Msc. D 221/1, fol. 4v-5r                                                                                                       470","Msc. D 221/1, fol. 5v-6r                      Msc. D 221/1, fol. 6v-7r                                                                                                       471","Msc. D 221/1, fol. 7v                                   Msc. D 217, fol. 1r                                                                        Msc. D 217, fol. 2v-3r                                    Msc. D 217, fol. 1v-2r                                                                      Msc. D 217, fol. 3v-4r                                                             472","Msc. D 217, fol. 6v-7r                Msc. D 217, fol. 4v-5r                                                                 Msc. D 10, fol. 1r                                             Msc. D 217, fol. 5v-6r                                                                                  473","Msc. D 10, fol. 3v-4r                Msc. D 10, fol. 1v-2r                            Msc. D 10, fol. 4v-5r                Msc. D 10, fol. 2v-3r                                                                                                            474","Msc. D 10, fol. 5v-6r                            Msc. D 10, fol. 7v-8r                Msc. D 10, fol. 6v-7r                            Msc. D 10, fol. 8v-9r                                                                                                          475","Msc. D 10, fol. 9v-10r                           Msc. D 10, fol. 11v                Msc. D 10, fol. 10v-11r                                                                  Msc. B 65/17, fol. 1r                                                                                                         476","Msc. B 65/17, fol. 1v-2r                                                              Msc. B 65/17, fol. 2v-3r                                                                                                      477","Msc. B 65/17, fol. 3v-4r                                                              Msc. B 65/17, fol. 4v-5r                                                                                                      478","Msc. B 65/17, fol. 5v                                                                Mong. D 79/2, fol. 1v-2r                                                                       479","Msc. D 79/2, fol. 2v-3r                                                                                                                     Msc. D 79/2, fol. 3v-4r                                                                                                    Msc. D 79/2, fol. 4v                                                              480","Msc. D 225, fol. 1v-2r                        Msc. D 225, fol. 2v-3r                                                                                                        481","Msc. D 225, fol. 3v-4r                        Msc. D 225, fol. 4v-5r                                                                                                        482","Msc. D 225, fol. 5v         Msc. D 178/1, fol. 1r        Msc. D 178/1, fol. 1v-2r                                                                                                                         483","Msc. D 178/1, fol. 2v-3r                      Msc. D 178/1, fol. 3v-4r                                                                                                        484","Msc. D 178/1, fol. 4v                                             Msc. D 178/2, fol. 1r       Msc. D 178/2, fol. 1v-2r                                                                                                                           485","Msc. D 178/2, fol. 2v        Msc. D 178/3, fol. 1v-2r    Msc. D 178/3, fol. 2v                                                                                                                              486","Msc. D 172, fol. 2v-3r                Msc. D 172, fol. 1r                                                  Msc. D 172, fol. 1v-2r                           Msc. D 172, fol. 3v-4r                                                                             487","Msc. D 172, fol. 4v-5r                           Msc. D 172, fol. 6v-7r                                                 Msc. D 172, fol. 5v-6r                           Msc. D 172, fol. 7v                                                                             488","Msc. B 65/13, fol. 1r                                                              Msc. B 65/13, fol. 1v-2r                                                                      489","Msc. B 65/13, fol. 2v-3r                      Msc. B 65/13, fol. 3b-4r                                                                                                       490","Msc. B 65/13, fol. 4v-5r                      Msc. B 65/13, fol. 5v-6r                                                                                                        491","Msc. B 61/2, fol. 1r        Msc. B 61/2, fol. 7r         Msc. B 61/2, fol. 1v-2r                                                                                                       492","Msc. B 61/2, fol. 2v-3r                       Msc. B 61/2, fol. 3v-4r                                                                                                       493","Msc. B 61/2, fol. 4v-5r                       Msc. B 61/2, fol. 5v-6r                                                                                                       494","Msc. B 81/2, fol. 1r                          Msc. B 81/2, fol. 1v-2r                                                                                                                       495","Msc. B 81/2, fol. 2v-3r                            Msc. B 65/4, fol. 1r                Msc. B 65/4, fol. 1v-2r                                    Msc. B 65/4, fol. 2v-3r                Msc. B 65/4, fol. 3v-4r                                                              496","Msc. B 55/1, fol. 1r                             Msc. B 55/1, fol. 2v-3r                                                Msc. B 55/1, fol. 1v-2r                          Msc. B 55/1, fol. 3v-4r                                                                              497","Mongolian Ritual Texts                 in Manuscript Collections in the Czech Republic                 Part 1                  Ondřej Srba                Edited with Michal Schwarz                   Published by Masaryk University Press, Žerotínovo nám. 617/9, 601 77 Brno, CZ                Cover design by Dan Šlosar                First edition / 2022                Number of copies / 300                Printed by MSD, spol. s r.o., Košinova 110, 612 00 Brno, CZ                  ISBN 978-80-280-0237-4 (paperback)                ISBN 978-80-280-0238-1 (online; pdf)                https://doi.org/10.5817/CZ.MUNI.M280-0238-2022","The present book is a critical edition of Mongolian ritual                  manuscripts preserved in Czech collections. It offers palaeographic                  descriptions and transcriptions for all the manuscripts,                   accompanied by English translations and selected facsimiles. The                  edition includes the majority of popular ritual text categories                  written in Classical Mongolian (mostly incense offering rituals)                  commonly circulating in the extramonastic milieu of premodern                                                                                                                                 Ondřej Srba – Michal Schwarz  in the Czech Republic                  Mongolia: texts on fire-worship, White Old Man, Offering of                                                                  Mongolian Ritual                  the Fox, Geser Khan rituals, hunting rituals, while several texts                  related to cults of local deities, protection of livestock, as well as                  popular religious songs and individual prayers are appearing in the                                                          Texts in Manuscript Collections                   scholarly literature for the first time.                                                                                                                                                         Ondřej Srba                                                                                                                                                   Michal Schwarz (ed.)                                                                                                                                        Mongolian Ritual Texts                                                                                                                                                       M                                                          Department of Mongolian,                                                        Korean and Vietnamese Studies"];