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PRELIMINARY NOTES ON TIBETAN AFTER-DEATH RITES AND THEIR TEXTS IN MONGOLIAN BUDDHIST PRACTICE — Texts averting the evil spirits and preventing them from causing further misfortunes/sickness/death to relatives or loved ones of the deceased are also widely used. For example the Liid (Tib. glud), ‘Ransom ritual’ / ‘the ritual of substitute effigy for a person’ whereas the substitute effigy is destroyed. The recitation of the text is recommended ,,for the deceased and their family and relatives. Also to ask protection from the wrathful deities. Offering an effigy as a ransom to malevolent spirits”. Another name for it in other cases is Amin jolig (gargax / gargal), ‘(Performing) the exorcism ritual of the effigy of devil or enemy’ (substitution of the effigy for the sick person and ransoming his soul from death). Its recitation is recommended „to get saved from illnesses and sufferings. To ensure safety in the intermediate state (between death and rebith) and ensure quick rebirth”. — There are also general texts recommended for the bereaved in case of death of a relative as remedies. Among them we usually meet the followings: « Coijö dügjü, Tib. chos rgyal (gyi) drug beu, ‘Sixty sacrificial cake offerings to Yama’. The recitation of the text is recommended “to clear away obstacles and to be saved from suffering”. a Sundui, Tib. gzungs bsdus, ‘Collection of recitations’. The recitation of the text is recommended as a,,remedy for different purposes, such as to cure illnesses, to clear away bad dreams and suspicions”. « Baréad lamsel, Tib. bar chad lam sel / bar gcod thams cad sel ba’i gzungs, long title: gsol ‘debs bar chad lam sel, Part of the Sundui collection. ‘(Dharant of the) Lamp clearing obstacles [of the Path] away’ / (Dharani of the) Lamp dispelling the darkness and illuminating the path’, ‘Prayer entitled the lamp clearing obstacles away’. The text is chanted ,,to clear away obstructions, troubles and difficulties that hinder the path to enlightment”. « Naiman gegen (8 gegen) or Nanjid, Tib. snang brgyad / ‘phags pa gnas sa snang brgyad zhes bya ba’i theg pa chen po’i mdo (bsdus pa), Arya ba ra yang gyang rta, ‘Eight brightnesses / illuminations’. ‘(the shortened version of) the mahayana sutra entitled the eight brightnesses of the noble sacred place’. " Ganjiir, Tib. bka’ ‘gyur, Kanjur. The text is recited ,,to gather virtues in the present life and for better later rebirths”. The texts are also of different length, including short essential prayers (soldew, Tib. gsol ‘debs, yeröl, Tib. smon lam) and longer ceremonial texts (for example coga, Tib. cho ga). Some ofthem exists in different variations and in variations of different length. Basically all Buddhist texts are applicable in case ofa death event, as all are performed for the well-being of all living creatures. In the above only a preliminary typology of the text types and their aims could be given this time. A more thorough study of these texts, their aims and types is still ahead, which I plan to complete in the coming years with fieldworks in Mongolian monasteries for data on the current practice. 367
