THE PRACTICE MANUAL OF NOBLE TR KURUKULL

The Practice Manual of Noble

Tr Kurukull
ryatrkurukullkalpa
phags ma sgrol ma ku ru kullei rtog pa

Toh. 437, Deg Kangyur Vol. 81 (rgyud bum Ca), folios

29.b.142.b.3

Translated by the Dharmachakra Translation

Committee

Published by 84000 (2011)

www.84000.co

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Contents

Summary
Acknowledgments
Introduction
THE TRANSLATION

The Practice Manual of Noble Tr Kurukull

Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Notes
Bibliography
Appendix: Sanskrit text

Summary
The Practice Manual of Noble Tr Kurukull is the most
comprehensive single work on the female Buddhist deity
Kurukull. It is also the only canonical scripture to focus on this
deity. The texts importance is therefore commensurate with the
importance of the goddess herself, who is the chief Buddhist
deity of magnetizing, in particular the magnetizing which takes
the form of enthrallment.
The text is a treasury of ritual practices connected with
enthrallment and similar magical actspractices which range
from formal sdhana to traditional homa ritual, and to magical
methods involving herbs, minerals, etc. The texts varied
contents are presented as a multi-layered blend of the apotropaic
and the soteriological, as well as the practical and the
philosophical, where these complementary opposites combine
together into a genuinely spiritual Buddhist work.

Acknowledgments
Translation by the Dharmachakra Translation Committee.
Translated by Thomas Doctor from the Tibetan of the Deg
Kangyur, with continuous reference to an English translation
and critical edition of the extant Sanskrit manuscripts by
Wieslaw Mical. English text edited by Gillian Parrish.

Introduction
The very foundation of all Buddhist paths is the recognition of
the unsatisfactory nature of sasra, the cycle of conditioned
existence, and the quest for liberation from it. Building upon
that basis, the Great Vehicle holds that sasra and nirva are
indeed inseparable and that the goal of all practice must be the
liberation from suffering, not only of oneself, but of all other
beings. It is a debated point as to whether tantra has its own
unique view. Where there is unanimity, however, is that the path
of the tantras adds a panoply of methods that enable the
practitioner to achieve the goal of the Great Vehicle swiftly and
effectively.
The tantras are concerned principally with the stages of deity
yoga. With the guidance of a skilled teacher and after suitable
preliminary training and empowerment, the practitioner is
introduced to, and subsequently trains in recognizing, the divine
nature of the world and its inhabitants. This is symbolically
centered on the generation of the deity as the embodiment of
enlightenment in one of its many aspectsa depiction in terms
of form, sound, and imagination of the very goal to which the
practitioner aspires. Through various modes of such practice,
which differ according to the different levels of tantra, the
practitioner is able to recognize, access, and actualize his or her
own innately enlightened nature.
The female deity Kurukull, whose practice is the subjectmatter of this text, has a particular place and orientation amid
the pantheon of meditational deities. Like all deities, she is a
personification of buddhahood in its entirety. As a female deity,
she is understood to embody the wisdom aspect of

enlightenment (i.e., emptiness), and as a form of the savioress

Tr, herself a manifestation of Avalokitevara, she personifies
all-embracing compassion. But her particular quality is related
to the activity of enlightenment. Many Great Vehicle
scriptures describe the spontaneous and effortless activity of
buddhas for the benefit of beings. In Vajrayna that enlightened
activity is spoken of in terms of four modes, or types, of
activity: pacifying, enriching, magnetizing, and destroying. It is
the third of these, magnetizing, that is the special field of
Kurukull, and it is to deploy that particular quality of
enlightenment that a practitioner would undertake her practice.
While there are as many as thirty-seven Kurukull sdhana
liturgies included in the Tengyur, and many more in the
indigenous Tibetan literature, the text translated here is the only
work in the Kangyur that focuses on Kurukull. Rather than
being a systematic presentation of one form of practice, it takes
the form of a compendium of varied elementsranging from
formal sdhanas to traditional fire offering ritual, and to magical
recipes and methods involving herbs, minerals, and other
ingredientsfrom which a practitioner might draw in order to
constitute a range of Kurukull-centered practices. The texts
varied contents are presented as a multi-layered blend of the
apotropaic and the soteriological, as well as the practical and the
philosophical.
The texts pattern of contents is in keeping with the term
kalpa figuring in the title. An ancient meaning, already found in
the gveda, of the word kalpa, is sacred rule or precept,
applying, in particular, to ritual procedures. As such, the
scriptures that carry this term in their title are mostly ritual
compendia or manuals of ritual practice. With the emergence of
Vajrayna a number of these works appeared, such as the
Majurmlakalpa, the Kurukullkalpa, and the Vajravrhkalpa. As these titles might then suggest, they are ritual
compendia for their specific deities.
The word kalpa derives from the root kp, which means to
prepare or to arrange. This meaning is also reflected in the
contents of the works that belong to this genrethey are

primarily concerned with the technicalities of the ritual rather

than with philosophical debate about the principles involved.
This is, however, not to say that the latter is altogether absent.
Genre-wise, kalpas are closely related to tantras, inasmuch as
they are divinely revealed by the Buddha or one of the great
bodhisattvas, such as Avalokitevara or Vajrapi. Moreover,
both kalpas and tantras are concerned with a particular deity, or
set of deities, and aim to guide the practitioner in the rituals and
practices related to that deity.
The Tibetan version of the Practice Manual of Noble Tr
Kurukull is structured into five chapters, whereas the Sanskrit
has essentially the same content structured into eight. Chapter
One begins with the statement of its authenticity, and for this,
the text declares that it is a direct literary descendant of the
Tantra of the Arising of Tr (Trodbhava). These Kurukull
teachings, as found in our text, were given by Lord
Avalokitevara on the Potala mountain, in response to a plea by
a female audience consisting of different classes of semi-divine
beings. Responding to their request, Avalokitevara begins to
explain Kurukull worship and its requisites, which include the
drawing of the deitys image (Kurukull in her four-armed,
seated form), the eighteen-fold pj, the mantra and the
gathering offering. The main three benefits of this practice are
the ability to enthrall beings, to increase wisdom, and to remove
poison.
These benefits all have a spiritual dimension if the practitioner
possesses a bodhisattva attitude: with loving kindness he or she
will be able to control wild animals, with compassion
practitioners will deliver the entire world from pain, and by
becoming identical with Tr-Kurukull, they will be able to
provide assistance to beings in need. The practice of
compassionate virtue is the key to this success.
In Chapter Two there follows a description of the sdhana of
the wish-fulfilling tree, through which one makes offerings to
the buddhas and provides sentient beings with all that they need.
This sdhana of the wish-fulfilling tree is followed by the main

sdhana of the Kurukullkalpa. It is introduced by the statement

that the mind is the sole reality, and because of its being such,
the key to attaining buddhahood is the cleansing of the mirror of
mind. The means for this cleansing is this very sdhana. As it
follows the formal structure of a typical yogintantrasdhana
with its prayers, worship, visualizations, etc., it is not necessary
to recount here all the traditional details.
After summoning the wisdom being, one requests an
empowerment (abhieka, dbang), and along with the
empowerment one is given the injunctions regarding the followup practice. The sign of success is that the lotus-mudr formed
with ones hands at the end of the six-month practice period will
burst into flames. By proceeding as described, the practitioner
(sdhaka, sgrub pa po) will attain the three enlightened bodies
and will thereby be able to enact the great deeds of the Buddha.
At this point in the text, there is an interruption in the
description of the empowerment and of the samaya-pledges
(which are resumed much later in the text), and we have instead
a discourse, given by Vajrapi, on the three enlightened bodies,
followed by a Ngrjuna-style exposition of the doctrine of
emptiness. When asked how the mudrs, mantras, maalas and
siddhis should be interpreted in the context of emptiness,
Varjapi explains that they too are part of the chain of
dependent originationi.e., that the accomplishments are
achieved in dependence on the mudrs, the mantras and so forth.
Chapter Three begins with a section containing various
methods and related information on the main types of Kurukull
activityenthralling, increasing wisdom, and removing poison,
with discussion of the deeper spiritual implications of these
three acts. We are told what materials should be used as ml
beads for these three types of activity, and are given specific
instructions on the lighting of sacrificial fires (the shape of the
fire pit, the type of fire-wood, etc.) and on the substances used
as offerings. Some methods further described involve medicinal
plants and other materials. The teacher also points out the more
profound purposes: by enthralling beings with the mind of
loving kindness one can establish all of them in enlightenment,

by increasing intelligence one can attain the perfection of

wisdom and achieve liberation, and by removing poison one
brings peace to the world.
Further, we are given instructions on the method of
visualizing the syllable hr (the seed syllable of Kurukull) on
different parts of the body and told the benefits arising from
that: if it is on the clitoris, then enthrallment will follow; if on
the chest, wisdom will increase; if between the teeth, one will
remove poison. Connections are explained between the removal
of faults of the body, speech and mind, and the acts of
enthrallment, removing poison, and increasing wisdom,
respectively. There is also a connection between removing
poison (in the spiritual sense) and increasing wisdom. When the
poison of ignorance is neutralized, desire is pure wisdom. It is
explained that the goddess Par (implicitly identified with
Kurukull) is, in essence, desire. Her non-dual passion is,
however, completely free from poison and thus none other than
wisdom.
The section on these different methods ends with a description
of other Kurukull magical practices, mostly for bringing results
other than the main three outcomes specified above. These
include: a yantra for warding off snakes, amulets for
enthrallment and protection, rituals for bringing wealth with the
help of drawings or a cowrie shell (the latter is also said to help
one obtain a kingdom or even win at dice).
In Chapter Four we return to the description of the
empowerment and the samaya ritual. This includes the
description of the Kurukull maala and the divination wherein
a flower is tossed into the maala. After the divination, the
initiand is told to observe secrecy regarding his practice and is
given the samaya injunctions. The practitioner is instructed to
rely on red substances, abstain from non-virtue, accomplish all
the qualities associated with the perfections (pramit, pha rol
tu phyin pa), and respect and pay homage to all women.
Once the samaya has been received, the four empowerments
are bestowed, using water from the four jars of the arrow, the
bow, fearlessness, and the lotus. An offering maala is

described, with eight pitchers containing precious substances,

along with a pitcher of victory. The disciple, suitably attired,
is ushered into the maala and taught a secret method to
control the ngas. The Kurukull dhra is now givena
lengthy formula aimed at bringing rain and prosperity. Further
methods involving interaction with ngas are also described
for stopping excessive rain, for curing leprosy and snakebites,
and also for magically summoning and enthralling nga women.
Chapter Five contains three nidna stories, which are
accounts of situations that prompted the Buddha to give the
Kurukull teachings. The first story is about the Buddhas son,
Rhula, who, while being pulled (i.e., subjected to a particular
kind of magic) by a nga, recites the Kurukull mantra and is
miraculously transported into the Buddhas presence.
Witnessing thus the power of Kurukulls mantra, he requests
from the Buddha the Kurukull teachings.
The second story is about Mahkla and Hrt. Mahkla, not
being happy in his marriage with the ill-tempered demoness
Hrt, neglects his duty to protect the teachings. The
Kurukullkalpa is then taught to help Hrt enthrall Mahkla,
and in this way, mend things between these two unhappy lovers.
As this is successfully accomplished, great happiness ensues.
The third story is about Rohikumra, a boy who, although
born with auspicious marks, is dull-witted. His father asks the
Buddha about possible ways to increase Rohikumras
intelligence, and in response, Buddha teaches the boy the
Kurukullkalpa. As a result, Rohikumra acquires great
learning and wisdom.
The next section treats of alchemy (applied in combination
with the Kurukull mantra), which, as may be expected, is
meant to bring the accomplishments of sky-travel and longevity.
Here we find instructions on: 1) producing a mercury
preparation which will enable the alchemist to fly through the
sky as well as give him the power to enthrall women, 2)
producing silver using a specially processed mercury (this is
meant to lead, eventually, to the ultimate benefit for oneself and

others), and 3) attaining the accomplishment of longevity by

employing special plant-preparations.
The last part of Chapter Five describes the magical use of herbs
and other substances (in combination with the Kurukull
mantra), as well as amulets, yantras, and other practices, which
may be described as magical. Some of these means include: an
ointment protecting one from wild elephants; a paste, which,
when smeared on shoes, will enable the wearer to walk on
water; an incense for the well-being of monks; an ointment to
stop children from vomiting breast-milk; inscribed amulets
affording protection and bringing good fortune; an amulet to be
worn on ones forearm to bring wealth; an alms-bowl inscribed
with the Kurukull mantra which enables the owner to procure
alms in a place where they are difficult to obtain; various
methods of enthrallment; a method preventing miscarriage;
methods ensuring easy childbirth; remedies for breast diseases;
practices meant to prevent premature greying of the hair; a paste
meant to help women secrete vaginal lubrication (for
pleasurable love-making); a remedy for premature ejaculation; a
method for putting out a fire by sprinkling it with wine; and
enthrallment methods involving yantra. Other wished-for results
include: obtaining a fine son, healing different types of fever,
curing eye diseases, overcoming impotence and finding buried
treasures. Finally, the closing passages of the chapter once more
ground the text and its teaching in the compassion of
Avalokitevara, and beyond him in the infinite activity of the
buddhas throughout space and time.
The final colophon in the Tibetan text gives the names of its two
translators: the Indian Knapaita and the Tibetan Tsltrim
Gyalwa (tshul khrims rgyal ba, 1011-c. 1068). The latter is also
known as Naktso Lotsawa (nag tsho lo ts ba), a prolific
translator who met the Indian master Atia Dipakrarjna
(982-1054) at the monastic university of Vikramala and
followed him on his journey to Tibet. With Ata and
Knapaita, Tsltrim Gyalwa translated numerous classical
texts of both stra and mantra.

This English translation was prepared on the basis of the

readings of the Deg Kangyur found in the Comparative (dpe
bsdur ma) edition. The translation emerged in a process of
continuous reference to a critical edition of the extant Sanskrit
manuscripts and an English translation from the Sanskrit already
prepared by one of the collaborators in this project.1As the
various Sanskrit manuscripts of the Kurukull are not readily
available and present important variants, we have decided to
include the critical edition as an appendix to this translation.
While endeavouring to produce a rendering of the Practice
Manual of Noble Tr Kurukull informed by the full range of
available Sanskrit and Tibetan manuscripts and editions, we
have nevertheless retained the primary objective of translating
here the Tibetan text contained in the Deg Kangyur. Where the
Tibetan text is open to multiple interpretations, the English
translation follows the Sanskrit manuscripts whenever this can
be done while staying within the field of meanings conveyed by
the Deg text. In general, words in Sanskrit have been
reconstructed on the basis of the Sanskrit manuscripts rather
than the Tibetan transliterations. Where the translation diverges
from the explicit message of the Tibetan manuscript, the
discrepancies have been noted. There are numerous further
instances where the Tibetan and Sanskrit texts differ. These can
be appreciated through a comparison with the forthcoming
annotated translation from the Sanskrit.

THE TRANSLATION

The Practice Manual of Noble Tr

2
Kurukull

Homage to noble Majur, the youthful one.

Homage to the noble goddess, Tr.

Chapter One
The tantra of The Arising of Tr is an ocean of yogic practice.
Although its scripture and practice manual had declined and
disappeared,
There was The Meditative Absorption of Tr, chief among
tantras.
Once that too became lost, this practice manual appeared. [I.1]
For the sake of many beings, and as a compendium to the tantras
That elaborately teach the yogic practices,
Lokevra, Lord of the World, taught this manual of practice.
Listen, all bodhisattvas! [I.2]
This method that benefits all beings
Is based on seeing that the world is without refuge,
1

And tormented by the three types of suffering.

Receive this with great reverence! [I.3]
In order to pacify the concepts of the world,
All buddhas teach this manual of practice.
On the holy Potala Mountain, Majur,
Padmapi, Jaya, [I.4]
Sarvanvaraavikambhin, Sgaramati,
Maitreya and othersthe full gathering
All heard these words of the Dharma,
Rejoiced, and bowed their heads to the ground in veneration.
[I.5]
The children of the victorious ones mastered it and praised it;
They worshipped it with song, melody,
And various types of dance.
Yakas, rkasas, the world of ghosts, [1.6]
Various maidens, the heavenly bodies,
Thunderbolt bearers, lords of the earth,
Nga girls who live in the billowing seas
Where they cast coquettish glances, [1.7]
The guardians of the nether world, and the daughters of the
surasiddhasthese all worshipped.
Gandharva queens with eye-catching breasts,
Female knowledge holders, kinars,
Himavats daughters, as well as others, all spoke in this way:
[I.8]
For us there is no refuge.
Yet this teaching of the Buddha is the refuge for those who have
none.
Protector of those without a refuge, protector of the world,
[F.30.a]
You engender bliss and great wonder about this teaching. [I.9]
2

The Lord, hearing these words of the assembly,

Pronounced the secret mantra, which he himself mastered,
And upon hearing this king of mantras, all the females there
Experienced numerous forms of the bliss of final buddhahood.
[I.10]
By the touch of the vajra their bodies released the juice,
And casting sidelong glances,
They impatiently stamped their feet on the ground.
Carried away by the bliss of passion, they let their juices flow.
[I.11]
May the Protector observe this and dispense
Timely words to these celestial girls
The mantra of Kurukull that enthralls wandering beings
And the practice of painting in combination with this mantra.
[I.12]
When the Blessed One, the Protector of the World, had
proclaimed his intent,
He, the Master of the World, began to teach the stages of the
ritual:
The method for creating an image of Kurukull,
The mere painting of which [I.13]
Brings fruition to the practitioner
I will now explain in full.
Who can create the picture?
On which day of the month and at which hour? [I.14]
That I shall now explain
In accordance with the prescriptions of the Arising of Tr.
The one who paints the picture
Should have reddish eyes, [I.15]
As well as red hands and feet,
Eyes like those of a bird, and the legs of a black antelope.
3

It is such a person who shall draw the Savioress.

In the first month of spring [I.16]
On the eighth day of Caitra,
Half-way through the second watch
This is when the eyes of Tr should be drawn.
The artist must eat the three sweets [I.17]
And abstain from fish, meat, and alcohol.
Always dressed in red,
He must be smeared with a red fragrant paste.
Having brought forth a mind of loving-kindness [I.18]
He should bathe at dawn in a sanctified location.
Then, having changed into a garment of three pieces,
He should correctly draw the Enchantress:
Single-faced, with elongated eyes, [I.19]
Four-armed and of the color of kunkuma,
Sixteen years old and displaying an amorous sentiment,
Puffed up with pride on account of her magical feminine charm.
[I.20]
The canvas should be woven with a thread spun by a female of
fair complexion. Both she and the weaver should eat milkporridge.
Upon a lotus seat, wearing an upper garment of red cloth,
jewel earrings and a jewel diadem, [F.30.b] she displays the
mudr granting fearlessness with her lower right hand, and with
her second right hand holds an arrow that she draws to the tip of
her ear.3 In her upper left hand she holds a bow, and in the
second left, a red utpala. Crowned by Amitbha, dwelling in a
cave in the mountains, she is Kurukull.
Below Kurukull is Rhu, and above him, Kmadeva with his
spouse. Above Kmadeva there is a moon disc, and upon the
moon disc a red lotus seat. On this seat one must paint the
Blessed Lady with all her beautiful features, and then consecrate
her image. In front of the painting, from the eighth through the
4

full moon day, one should perform the eighteen-fold pj, and
recite the mantra. This is the heart essence of Tr:
O kurukulle hr h svh
This is the mantra. Having done the preliminary propitiation
consisting of 100,000 recitations, next, on a buddha-day in the
month of Krttika, Vaiakha or ha, having bathed at dawn
and observed the restoration of vows ceremony, the practitioner
should offer a complete pj.
He should present a feast for the congregation of listeners, and
next offer a feast with gifts for the community of those
practicing the secret mantra of the Great Vehicle. Placing his
right knee on the ground, and with his robe thrown over one
shoulder, he should receive the desired accomplishments. He
should salute and ask the pardon of the sagha of listeners and
the community of those who delight in the Great Vehicle.
Having gone to the place where the painting of the Blessed
Lady is displayed, this knowledge holder should, for the sake of
the desired accomplishments, enter meditation and recite the
mantra one hundred thousand times for each of its syllables.
With the first third, insight increases,
With the second third, enthrallment is achieved,
And with the final third,
The person will also neutralize poison. [I.21]
By mad and haughty women, and by the entire world,
This practitioner will be honored.
Because of familiarity with the practice, this mantra holder
[F.31.a]
May do as he wishes with beautiful goddesses. [I.22]
The mere sound of his name will cause those of incomparable
poison to flee,
And even those as brilliant as the leader of the hooded will
become just like a fish.
5

Those who engage in recitation, by means of their power of

speech,
Render speechless even the experts who posses the majestic
power of spells. [I.23]
Holders of mantra, who ride elephants and horses,
Embraced by their beautiful consorts who clasp their necks
These are conquered by the power of the best among mantraadepts.
Their minds partake of the pleasures of perfect kingdoms. [I.24]
Rati from Kmadeva and Prvat from iva;4
Similarly, r from Nryaa, ac from khaala,
The white Amalagvari from Vcaspati, and Lakm from the
Sustainer of the Earth
These they win by means of the mantra. [I.25]
Those who possess the mantra and meditate on the Blessed Lady
Will gain various treasures, gold, silver, earrings,
Garments and other such wealth.
Their minds will partake of whatever they wish for, without
exception. [I.26]
Having taken the kingdom from the king, the fruit from the tree
that transcends the senses,
And the waters from the ngas, rivers, and oceans,
Absorbed in the mantra, they drink and eat while purifying
through the mantra.
For people without the mantra, no enjoyment can be won. [I.27]
Wild elephants; best horses of noble breed;
Best snakes, hooded and venomous;
Crocodiles; water buffaloes; and rhinoceroses
These they summon by the power of their mantra. [I.28]
If also they look with eyes free from wonder
The mantra-adepts will thereby see.
6

If with the eye of compassion mantra adepts regard the world,

Which is stricken by all sorts of suffering, [I.29]
They will become Tr,5 benefitting the world like the wishfulfilling jewel.
The entire world will become of Tr6 and know peace.
Having overcome the demons, they bring down a rain of wealth;
As a wish-fulfilling tree, they grant beings whatever they wish
for. [I.30] [F.31.b]
Having drawn to them all the riches of the lords of wealth
without exception,
They give it away for the benefit of all beings.
Likewise, for the benefit of the destitute in the world
Tr creates clothes, seats, homes, and parasols. [I.31]
For those suffering on islands, due to the wreckage of their
merchant vessels,
Tr creates boats, ships, and so on.
The yogins who meditate on this Tr
Will first experience some suffering. [I.32]
Yet once that is over, such people
Will soon discover feasts.
Next they will acquire garments,
Just as they will meet with noble women. [I.33]
Then they will enjoy the betel.
That which they wish for will be obtained without asking.
Even if one is celibate,
One may engage with a woman of supreme, celestial birth.
[I.34]
Those who take pleasure in killing sentient beings
Will not succeed in this discipline.
Those who delight in the ten virtues,
And are single-minded in their devotion to the Great Vehicle
Will, in accordance with Vajradharmas words,
Hereby experience the supreme accomplishment. [I.35]
7

This was the first chapter, the instructions for the practice of
painting.

Chapter Two
Through the method of worship in accordance with the Dharma,
One will attain dharmat
And oneself will become the dharmadhtu.
That shall now be correctly explained. [II.1]
Now follows the practice method of the wish-fulfilling tree:
One should visualize, arising from the syllable vm,7
A wish-fulfilling tree.
As a transformation of the utpala,
It should be visualized to the left. [II.2]
A rain of various riches
Falls from the middle of the sky,
And so fulfills wishes and desires.
The one who meditates like this becomes the Lord of Wealth.
[II.3]
The sentient beings of the four continents
One must summon through light rays of the mind
And so generously provide them
With the gifts that consist of the seven jewels: [II.4]
The jewel of the foremost teacher,
The jewel born from the sea,
The jewel of a woman, the jewel of a horse,
9

The jewel of a sword, [II.5]

The jewel of an elephantsuch jewels
Should be offered mentally to the buddhas.
The jewel of a woman, adorned with ornaments
And displaying abundant attractions, [II.6] [F.32.a]
Should always be offered to the buddhas
By those who wish for the fruit of buddhahood.
Through this all buddas
And knowledge holders will be achieved. [II.7]
Replete with his treasures
A foremost teacher, a lord of wealth,
Should be offered to the buddhas. [II.8]
By those who wish for the fruit of buddhahood.
When likewise the other jewels
Are respectfully surrendered
One will turn into Vajradharma
And so become the benefactor of all beings. [II.9]
This was the practice method of the wish-fulfilling tree.
All the buddhas are mind itself.
By mind itself one is liberated.
Bondage is broken by the mind,
Through mind one attains freedom. [II.10]
Apart from in the mind
Things and entities are not seen anywhere at all.
Hence, there is no perfection to be seen
Apart from buddhahood and all the accomplishments. [II.11]
The environments and sentient beings,
The elements and their derivatives,
Have been declared to be mind only
By those who possess the undefiled special vision. [II.12]
10

Therefore, one should make every effort

To cleanse the mirror of the mind.
Faults, which are by nature extrinsic,
Will gradually be utterly exhausted. [II.13]
From the first of the vowels
Arises a stainless full moon.
Meditating on mind itself as that moon,
One places upon it the seed-syllable: [II.14]
The fourth in the sibilant group
Is positioned atop the syllable of fire,
Joined with the syllable ,
And adorned with the two skies. [II.15]
A multicolored light from that
Cleanses beings of their impurities,
And turns this billion-fold world, and other such universes, into
the field of space.
Having entered the Kurukull mountain [II.16]
It rouses Tr, and as she is summoned,
She is made to be present before oneself.
The wise must then from the syllable
Send forth a great cloud of offerings: [II.17]
Flowers, incense, and lamps,
Perfume, food, and the like;
Gestures, garlands,
Theatrical shows, songs, and other such offerings. [II.18]
The three jewels are my refuge;
I confess all my wrongdoings;
I rejoice [F.32.b] in the virtues of wandering beings;
I set my mind on the enlightenment of a buddha [II.19]
These words should be spoken three times,
11

After which one requests departure.

When the mind has been made to abide through love,
It should again be placed there. [II.20]
Having engendered a mind of compassion
One should as well bring forth a mind of joy.
Afterwards, one should regard everything with equanimity
In its condition of being mind only. [II.21]
Then, in order to discard the ordinary,
The mind must once more be emptied.
The five aggregates of the process of re-existence
Shall be consumed by the fire of emptiness. [II.22]
O nyatjnavajrasvabhvtmako ham8
For a while one should practice this emptiness yoga
And so bring the mind refreshing rest.
Recollecting the vows taken earlier,
One should once more focus on simply the seed-syllable. [II.23]
An exclusive nirva
Would mean deceiving sentient beings.
How shall I liberate them
From the endless ocean of existence? [II.24]
Contemplating thus, the one who possesses love
Will abandon the emptiness devoid of mind.
A mind that is of the nature of the field of phenomena
Must be brought forth through mind itself. [II.25]
By the Buddhas blessing arises the seed-syllable,
And from that, that which is called an utpala.
On the utpala, there is a moon-disc
Arisen from the syllable a. [II.26]
On that moon, again, is the seed-syllable,
12

From which emanate rays of light.

Thereby all realms of the world
Are seen to be thoroughly purified. [II.27]
Once they are purified and illumined,
One should perceive that great numbers of buddhas
Melt into light and enter the seed-syllable.
From that arises Tr. [II.28]
As explained, the goddess is of the color of madder rose
And adorned with all of the ornaments.
First one should develop the samaya form
And then summon the wisdom circle. [II.29]
This occurs in an instant.
The wisdom circle remains in front.
With the application of the samaya seal
They should enter by the open pathway. [II.30]
The palms of the hands are joined
And the two little fingers visualized.
The middle fingers are joined at the tips
And the ring fingers are between them. [II.31] [F.33.a]
The index fingers are joined to the middle ones
And the thumbs are bent below.
Having formed the samaya seal in this way
One must summon the circle and cause it to enter. [II.32]
With the following verses to the buddhas
One should request empowerment:
Just as Bodhivajra offers
The great worship to the buddhas, [II.33]
So too, in order to protect me,
Please, now grant it to me, O Khavajra.
With the so-called empowerment of the Victor
13

Locan and the other four arise. [II.34]

The consecration of a king with flowers,

Great ones, bestow that upon me.
The empowerment by the great vajra,
Which is venerated throughout the three realms, [II.35]
And which originates from the abodes of three secrets,
That shall be given by all the buddhas.
As the buddhas empower Tr
She becomes crowned with the Dharma. [II.36]
With red light of different hues
She illuminates the three worlds.
One who has obtained the jewel of empowerment
Will attain all accomplishments. [II.37]
By means of the described ritual
One must practice stably for half a year
And offer bali at the three times.
By means of this mantra, [II.38]
And through the ritual of cane or cakes,
One will obtain a sign during dream.
The sword, the accomplishment of the netherworld,
Invisibility, the extraction of essences, [II.39]
Anonymity, celestial realms,
Foot unguent, and eye ointment
The signs will be seen in dreams
And the accomplishments themselves will manifest. [II.40]
If one becomes fond of these,
Minor accomplishments will be attained through Tr.
Having become a universal monarch, one attains
The kingdom and the pleasures of the senses. [II.41]
14

For the one endowed with meditation and recitation

These are even attained in dream.
At the final moon among the six,
Recite delightedly for one night [II.42]
And form the utpala mudr.
As one recites, it suddenly bursts into flames.
By the power of this mudr
Brahma, Indra, Upendra, Rudra and so forth, [II.43]
Together with their spouses,
Are summoned and arrive enthralled.
From then on, one will be accomplished in every respect
[F.33.b]
And be free from the bonds of sasra, [II.44]
Just as a lotus will be unstained
By water soiled with mud.
When touched, quicksilver becomes many,
Yet when coalesced, it once more becomes one; [II.45]
Within the state of omniscience
The same is the case with the accomplished ones mind.
When touched by perfected quicksilver
Copper turns to gold; [II.46]
Likewise, when touched by the perfected mantra
The practitioner of mantra will become the bodies of the
Buddha.
They attain the station of the lord of the gods
And become lords of the triple universe. [II.47]
When born in the family of Buddha,
They become turners of the wheel.
They are born, go forth into homelessness,
Practice the difficult conduct, [II.48]
And as they also engage in the conduct of enlightenment,
They recollect buddhahood itself.
15

Likewise, they descend from the gods, manifest emanations,

Turn the wheel of Dharma, [II.49]
Attain the great nirva,
And depart for a cemetery.
Having left their bodies in the triple world,
The Victorious Ones, by means of the enjoyment body, [II.50]
Return again to the pure abodes,
And so the emanation body emerges.
By means of the procedures of books and paintings,
There is engagement with the dharma body as well.
Hence, the mantra, thereby established,
Has indeed been taught by the buddhas. [II.51]
All the blessed ones, the thus-gone ones, then addressed the
great bodhisattva Vajrapi, so as to examine his noble mind:
How, O Vajrapi, could the buddhas, the blessed ones, who
possess vajra bodies, who possess dharmadhtu bodies, possibly
die at some location on earth?
Vajrapi, in turn, offered the following words to those
buddhas and bodhisattvas: The bodhisattvas have asked me
this, How could buddhas, who possess vajra bodies,
dharmadhtu bodies, bodies of non-duality, possibly die at some
location on earth? And he proceeded, Listen, O bodhisattvas,
the so-called nirva [F.34.a] means a passage to the realm of
bliss.
The bodhisattvas enquired: O Vajrapi, do the buddhas, the
blessed ones, go to the realm of bliss after they relinquish the
dharma body, or do they go to the realm of bliss by means of the
enjoyment body, having left behind their emanation body? How
could they depart, having left behind the dharma body?
Vajrapi spoke: A person with magical powers, may
employ magic for some specific purpose, and so also succeed in
achieving that purpose. Likewise:
Accomplished since the beginning,
16

The buddhas engage in the act of accepting birth,

To provide for sentient beings,
When a universal monarch has gone beyond. [II.52]
When a buddha goes beyond,
A universal monarch appears.
In this world there is never a time
When both of them are absent. [II.53]
The Buddha, the best among those who walk on two feet,
Provided guidance to beings in need of guidance.
After having remained for eighty years,
He departed for the abode of the victorious ones. [II.54]
Having left behind their magical illusion of a buddha
They remain in great bliss, which is the palace of the victorious
ones;
Within the perfect peace of great bliss
They abide in a form that is in all ways delightful. [II.55]
An agent, eternal and singular
Thus the sages regard the mind.9
Yet it is taught that it is not of such an essence,
Rather, it is held to be composed of moments. [II.56]
The victorious ones will relinquish their bodies,
For those deluded because of holding on to a self,
And for those who always want things to be permanent
So that they may be introduced to impermanence. [II.57]
Those who are of the nature of all things,
And whose minds know everything,
They cannot be definitively said
To be absent anywhere. [II.58]
Based on the relative truth,
17

And for those in this billion-fold universe and elsewhere who

are in need of guidance,
The buddhas teach the Dharma
Throughout the extent of space. [II.59]
There is no real birth of a buddha,
Nor is there any real death of a buddha.
Where everything is of the same taste,
This is the nature of arising and ceasing. [II.60]
The buddhas are of the same body within the dharmadhtu,
[F.34.b]
And they are free from the five obscurations.
The body of the profound and the vast
It is as the essence of this reality that a buddha remains. [II.61]
Since neither is the case,
They do, from the beginning, not exist.
Since from the beginning they have not arisen
They do not arise and they do not cease. [II.62]
The bodhisattvas said, How is it, O Vajrapi, that the
buddhas, the blessed ones, the teachers of the three worlds, do
neither arise nor cease?
Vajrapi spoke: Now, O bodhisattvas, what do you think?
Does the one who is the Buddha exist, or not exist?
The bodhisattvas replied, O Vajrapi, buddhas neither exist
nor do they not exist.
Vajrapi spoke:
Indeed, it is the unborn that is born.
The born will never be born.
When investigated in terms of the ultimate
They are unborn since the beginning. [II.63]
Likewise, the dead do not die,
18

Nor does the one who is not dead.

The non-abiding does not abide
And the one who abides is not in need of abiding. [II.64]
If that which has not been born were subject to decay,
Or if the unborn were subject to arising,
Then a rabbits horn would also
Be subject to arising and cessation. [II.65]
If that which exists were to arise,
That which has arisen would arise once more.
Also, if that which does not exist were to arise,
The barren womans son would arise too. [II.66]
Therefore, everything is ignorance,
Formations that possess the three characteristics.
The worlds that possess the five aggregates
Are known as mere appearance. [II.67]
The bodhisattvas should understand the nirva that pertains to
the buddhas, the blessed ones, through this reasoning.
The bodhisattvas asked:
When nothing is produced,
What are mantras, what are tantras,
And how does one visualize the maala?
How, then, is accomplishment gained? [II.68]
Vajrapi replied:
Originating in dependence
This is how things arise
Likewise, depending on mantras, mudrs, and so forth
The accomplishments are gained. [II.67] [F.35.a]
The accomplishments are relative,
And so are the transcendences of the Buddha.
19

Buddhahood, the state of Vajrasattva,

Is perfectly accomplished in terms of the relative. [II.68]
This was the second chapter.

20

Chapter Three
The progression of the ritual for reciting the mantra,
Shall now be explained.
By merely understanding it,
The practitioner will reach success. [III.1]
Coral is used for enthrallment,
Pukara removes poison,
And with crystal insight will expand.
These are to be used in three activities. [III.2]
In a pit the shape of an avattha-tree leaf, which is the pure
nature of the place of birth, one should light a fire with wood
from the aoka-tree. One must then, in the prescribed way,
perform one hundred and eight offerings of red lotus flowers.
The fire should be obtained from the home of an actor. The
offerings are to be smeared with the three sweets and presented
together with the root mantra.
Next comes the diagram. One should draw a triangular
maala on cotton smeared with the mark of the moon. Within
it, one writes entreating words that include the names of the
practitioner and the one to be won: Let me succeed in attracting
such and such a person! As one enriches this with the root
mantra, one should write with a paint of liquid lac, blood from
ones left ring finger, camphor, kunkuma, and musk.
If one wishes to increase insight one should, in the same pit as
before, burn arka and karavra with the sacrificial fire used for
21

brahmin oblations. One should offer aaraka leaves10 or sweet

flag ten thousand times.
For removing poison, one should light a fire in the same basin
with wood of the sandal tree, and in that offer the flowers of the
piatagara. Thus one will become a curer of all poison. One
will heal the different pains and bring peace.
This is the rite of the grua knowledge tantra.
On the paths of the triple universe
One will attract and engage with
All those who are known as noblewomen
By means of oblation and the diagram. [III.3]
Loving-kindness through looking with impassioned love
[F.35.b]
It is through such a mind that one performs enthrallment.
Having enthralled all beings,
One establishes them in the enlightenment of the Buddha. [III.4]
This is the rite of enthrallment.
The so-called knower of everything
Cannot be attained without insight.
The one who wishes to attain it,
Should therefore develop incisive insight. [III.5]
Through the practice of recitation and oblations
One will encounter all phenomena.
The mind that is pure, bright, and stainless
That indeed is the transcendent insight. [III.6]
The yogin will be liberated.
The leaves of ghbhidhna,
ah, liquorice
Brahm, mgadh, and honey
These are to be eaten. [III.7]
22

This is the ritual for increasing insight.

Next11 there is honey with ghee,
Cakrkita, and the good root
By applying this to the place struck by the poisonous fangs,
Or by drinking it, one will neutralize the poison. [III.8]
This is the medicine that overcomes poison.
Jr and calik,
Snehamall and ghee,
As well as dead intestinal worms
When eaten, these effect enthrallment. [III.9]
This is the medicine for performing enthrallment.
The removal of poison brings peace in the world;
From the development of insight comes buddhahood.
Turning the wheel of Dharma will be accomplished
In an instant by the one who practices enthrallment. [III.10]
For accomplishing the benefit of oneself and others
There is no other means within the Great Vehicle.
The practice of a spell just once
Will immediately be convincing. [III.11]
Thinking of the syllable hr at the vessel of frenzy
Will cause women to drip.
Thinking of it upon the tongue or in the center of the heart,
Will engender insights. [III:12]
When meditated upon in relation to the bite of the fangs
This beautiful syllable of Dharma
Will destroy poison.
This heart of Tr conquers the three worlds [III.13]
That should be understood by those who love.
23

As the negativities of speech completely disappear, one will be

able to remove poison; when those of the mind disappear,
insight will increase; and when the flaws of the body are
exhausted, one will bring about enthrallment. [III.14]
Hence, since this world is attached to non-virtue, it does not
gain accomplishment. Therefore, O sons of the victorious ones,
you must act to benefit, and give up evil. By means of the
specific gestures the faults associated with the body certainly
disappear [F.36.a] and, through the mantra, so do the faults
associated with the composites of the tongue. [III.15]
The faults associated with the mind fade away in those whose
minds delight in meditation. With the joy of stainless faith, the
cognitions of the body become unmovingthat is the time of
the Buddhas blessing. The one who sees with an eye free from
evil and who possesses compassion will become king of the
three worlds. With his power of merit superior because of
generosity, he becomes the foremost on the surface of the earth,
a benefactor endowed with diligence. [III.16]
Having given up laziness, and by means of wisdom, he will
not experience even a bit of the suffering of hell. Therefore, one
relies on the wealth of the compassion of the sons of the
victorious ones, and on their diligent conduct. Perceiving the
buddhas in the center of the sky, one regards the buddhas by the
power of concentration. Even in sleep one should always
perceive oneself to be surrounded by the buddhas. [III.17]
At the time of death the wise proceed to the summit of mount
Meru;
Buddhas riding in various vehicles
These are seen by the ones who are compassionate by nature.
Doing evil produces the perception of the cities of hell. [III.18]
This is the tantra for purification.
Where there is desire there is poison
And also insight is present there.12
24

Therefore, how can Par

Be regarded as the queen of speech?13[III.19]
She is indeed the curer of poison
Abiding on the level of Hayagrva.14
Manifesting as the speech of the vajra of passion,
She enthralls the three worlds. [III.20]
This is the practice of the tantra of the desire family.
Next follows another method:
Having created a triangular maala
And, in addition, another triangle,
The wise must, starting from Indras quarter,
Write the syllable o and so forth. [III.21]
The six seed-syllables are in the six corners,
And the seed-syllable of Dharma is in the center.
Placed within a phu syllable,
It should be drawn on the doorstep. [III.22]
This is the tantra for driving away snakes.
Now, to bring women fortune, another method shall be
explained:
One should draw a lotus flower with seven petals and apply
the seven syllables to it. In its center one should, according to
the enthrallment-procedure, write the name of the person to be
enthralled, [F.36.b] supported by a pair of hr syllables. One
should draw this on birch bark, or on cotton with flowers, and
make it into a charm that is to be worn on the upper arm.
The master will become the slave of a woman
And kings will turn into servants.
By means of the extremely pure and clean
This mantra can be removed.
25

This is the ritual for enthrallment.

Next follows the diagram for protection:
One should draw a four-petal lotus,
And then, in its center, a moon.
In the east one should draw an arrow,
And in the south, a bow. [III.24]
In the west is a hand showing the mudr of fearlessness,
And in the north, one draws a lotus.
In the central moon is the one to be protected
Surrounded by the seven seed syllables. [III.25]
As for the outer perimeter,
It is adorned with a garland of utpalas.
Having drawn this on birch bark,
One should wear it on ones upper arm. [III.26]
Moreover, children, the old, and the young will be self-protected
by the diagram.
If one desires the attainment of a lord, one should draw a citron
and, in its center, a bow. Inside the bow, one should draw a
jewel-shaped lotus-bud. In the center of the lotus-bud is the
syllable jr, surrounded by the seven syllables. One should
draw this on a golden tablet and keep it in the upper part of the
house. One should surround it with an outer garland of lotuses,
and, on the eighth or twelfth day of the month, using a jar
containing five types of jewels, one should take it down. Having
washed and worshipped it, one should recite the mantra one
hundred and eight times. Within a year, one will become the
equal of Kubera. Such a charm should be worn correctly.
Next follows another method: on a Tuesday, if one finds a
cowrie shell lying with its face up, one should place it in the
26

palm of the hand and recite the mantra one hundred thousand
times. If one plays dice, one will be winning.
Taking up the cowrie one should recite the Kurukull mantra
one hundred and eight times. On the twelfth or eighth day of the
month, one should perform ablutions and make offerings. Then
one should wrap the shell in silk and wear it on ones arm.
[F.37.a] The one who does so will become a great master of
riches. If one puts this shell in a box and hides it in the ground
one will every day obtain a kras worth of wealth.
This is the tantra on obtaining wealth, a kingdom, royalty, and
the fruit.
This completes the third chapter.

27

Chapter Four
The mere seeing of the colored powder
Quickly brings about the attainment of buddhahood,
As one progresses through the stages of perception of the
maala.
That shall now be explained correctly. [IV.1]
Four-sided and with four doors,
It is adorned with four arches.
In its center one should place the goddess,
In a bhaga form of good color. [IV.2]
In the east an arrow should be drawn;
And in the south, a bow;
In the west, a hand of fearlessness,
And in the north, an utpala. [IV.3]
All are in the border areas:
The vajra, the wheel, and so forth.
Wearing a red upper garment,
And with his face covered by a red silken cloth,
The disciple should enter there. [IV.4]
At this point the sattvavajr mudr should be displayed, a flower
should be offered to the circle, and the words praticcha vajra
hoh be spoken. Then, as the cover is removed, the maala is
to be revealed. In the best case, the flower has fallen in the
28

center. If it has fallen on the arrow, the student will be capable

of performing the acts of enthrallment. If it has fallen on the
giver of fearlessness, the student should study the removal of
poison. If it has fallen on the utpala, it is the development of
insight that should be studied. And if it has fallen on the bow,
omniscient wakefulness is to be pursued.
At the time of the entry, the following should be declared:
You must not speak of this supreme secret of all the thus-gone
ones in front of anyone who has not entered this maala. Your
samaya vow would definitely degenerate. Having failed to avoid
the distressful, you would certainly die and fall into hell.
After that the samayas are to be given with the words, The
Three Jewels must never be abandoned and so forth, just as
it is extensively taught in the tantra. The oath is to be
administered with the following words:
If any among the great samaya vows of the King of Dharma
Which you have received from me [F.37.b] should degenerate
The buddhas and bodhisattvas
Who engage in the supreme conduct of secret mantra [IV.5]
Will extract and consume
The great blood and the great heart.
I am the guardian of the Dharma;
Do not displease me. [IV.6]
You should always wear red clothes,
A red mala,
Vermillion powder,
Apply red perfume, [IV.7]
And adorn yourself with red jewels and the like.
With the mind of passion you must meditate,
Just as you must recite the mantra with a passionate mind.
The palaces are to be painted.
With red ocher or sindhura [IV.8]
Vermillion powder,
29

Saffron, red sandal,

Or coral powderall of these are appropriate. [IV.9]
Karketa dust is used for the drawing.
Whether for oblations, the circle,
Or inauguration,
Red substances are always to be applied. [IV.10]
These are indicative of the saffron of the Buddha.
You must not kill living beings,
Not speak what is not true,
Not take what has not been given, [IV.11]
And not associate with anothers wife.
Three acts of the body,
Four of speech,
And three of the mind [IV.12]
Give up these unvirtuous acts.
Dharma, material things,
Love, and fearlessness
You must always practice this four-fold generosity. [IV.13]
If you possess nothing, be generous through acts of meditation.
Also, you must always display the four means of magnetizing,
Along with the body of the perfections,
The powers, and the masteries. [IV.14]
You must not look down on females,
Particularly not anyone by the name of Tr.
Even a householder practitioner of secret mantra
May not take such a woman. [IV.15]
In a town, at a gate, in a market place
Wherever Tr resides
In a high street, at a four-road junction,
At the side of a wall, [IV.16]
30

And in particular at a three-road junction

You should always pay homage at such places,
Offer praise, and present great offerings.
Having made such places your dwelling [IV.17]
You should practice the mantra and so forth.
Seeing a woman whose name is Tr,
Of white and red complexion and beautiful eyes, [F.38.a]
The yogin should respectfully [IV.18]
Pay homage to her in his mind.
Upon bandhka flowers,
The karavra-holder,
As well as other red flowers [IV.19]
The practitioner should never step.
As the vows are given in this way
There is the clean and pure water of divine substance.
The disciple should be purified with the water in the four vases
And the water of mantra. [IV.20]
In the right order, the master should then
Wash him with the gestures of the arrow, the bow, and so forth.
First by means of the vase with the arrow, [IV.21]
And secondly, the one with the bow.
The third is the one with the hand of fearlessness,
And the fourth, the one with the utpala.
Just as the Lion of the kyas received [IV.22]
From the buddhas and their offspring, the vajra holders,
The empowerment for the great kingdom,
So also do I empower you.
The very essence of all the buddhas, [IV.23]
That, indeed, you have found in this maala.
Beholding these colored powders
The buddhas are thoroughly delighted.
Here there is no death and disease, [IV.24]
No grief and no poverty.
Through this pure Great Vehicle
31

You will attain complete enlightenment.

Empowered through the arrow and the other three [IV.25]
The disciple has been made a vessel for the Dharma,
And is, in accordance with the ritual,
To be granted the secrets. [IV.26]
First one should train in the method of warding off the ngas.
namo ratnatrayya. nama sarvabuddhabodhisattvebhya.
namo asarpapudgalya. nama samastebhyo
buddhakoibhya.. tadyath. o hr hr hr
sarvangnm anantakuln vsukikuln
takakakuln akhaplakuln karkoakuln
padmakuln mahpadmakuln kulikakuln
varhakuln puarkakuln ghanakuln
meghakuln jaladakuln jaladharakuln
jmtakuln savartakuln vasantakuln
airvatakuln kumudakuln kahlrakuln
saugandhikakuln hana hana area bandha bandha
cpena taya taya utpalena bhtnm abhaya dehi
pralayakla iva jaladhram avatraya vara tn ngn
vakuru kuru phu kulpaya kulpaya phu phu, o
kurukulle hr h pha svh pha15
With this mantra, one should draw the maala with gaur dung.
As prescribed, one should draw an eight-petal lotus with
sandalwood paste and place on its petals, starting from the
eastern one, Ananta and the othersthe eight ngasusing
candied sugar and bdellium. When the moon is in the Rohi
lunar house, one should perform a hundred and eight recitations,
offer incense to the ngas, and make offerings. If it does not
begin to rain, they should be washed with wine and tormented
with the fire of khadira wood. Doing this will bring rain.
However, if the ngas do not send rain, leprosy will break out.
This is to be carried out by a knowledge holder who is a
performer of rites. Afterwards, they should be gathered and
released in a great river.
32

May the gods send rain

And may the crops be excellent.
May the people prosper
And the king be in accord with the Dharma. [IV.27]
Thus one should perform the dedication.
One who wishes to stop excessive rainfall should obtain a snake
from a snake charmer, anoint it with sandalwood paste, and feed
it milk. One should pronounce this mantra over it seven times,
put it in a red, unbaked jar, and seal it with the great seal.
Breaking the vase will make the rain stop immediately.
Later one should offer a feast for the gathering,
Or make offerings to the sagha of listeners,
And give food and drink to boys and girls.
Doing this will delight the ngas. [IV.28]
If, when it rains,
One does not do this
The ngas will be displeased
And so one will contract leprosy. [IV.29]
The king, along with his sons and queens, should bathe on the
fifth day of the waning moon. They should obtain the root of
pratyagir, blend it with milk or ghee, and having poured it
into a silver dish, they should drink it. If the dish is offered to an
ordained monk there will not be any danger from snakes for one
year. Moreover if, because of its unvirtuous actions, [F.39.a] a
snake does bite, the snake itself will die. Success comes with
seven repetitions of the mantra.
Also, if one wishes to cure leprosy, one should, by means of
this very mantra, neutralize a poison and then ingest it. This will
cure leprosy.
If one recites the root mantra over water, and then uses that
water to wash the wound from a snake bite, that will remove the
poison.
33

Moreover, if one wishes to see ngas, one should pronounce

the mantra upon a red utpala petal one hundred thousand times
for each of its syllables. The petal should then be tossed into a
pond, or the like, that is inhabited by ngas and blessed. This
will make the females of the ngas tremble. They will request
orders from the practitioner: What shall we do, O lord? The
practitioner of mantra should then request what he wishes.
This was the fourth chapter.

34

Chapter Five
Once when young Rhulabhadra had gone to Rjagha to
receive alms, he went to the Veuvana grove, and there
descended into a long pond to wash his alms-bowl. While there,
he, the son of Yaodhar, was mistaken for a white ascetic and
so was pulled into the pond. At that time the young
Rhulabhadra recited this spell. No sooner had he recited the
mantra thanjust as someone emerging from his househe
arrived in the presence of the Blessed One.
Having approached the Lord, he said, Father, I have seen the
power of the secret mantra which you have granted.
The Blessed One spoke: Where have you seen that?
In the presence of the ngas. Therefore, I request that the
Blessed One teach this mantra, so that other beings too may be
protected by it.
Then, at that time and at that occasion, the Lord dispatched
Vajrapi, and so benevolently granted this mantra and this
manual of instruction to the listeners and the bodhisattvas, to
monks and nuns, and to male [F.39.b] and female lay
practitioners. Therefore, O children of noble family, the one
who creates a sandalwood maala and reads this mantra and
this manual of instructions will not be harmed by poison, will
not die from poison, will have no fear of boils, eczema, leprosy,
disease, ngas, snakes, tigers and other beasts of prey, weapons,
enemies, poverty, or untimely death. None of these will occur.

35

In order to protect the Teachings, the Lord gave granted

Mahkla the demoness Hrt, whom he had nourished from his
own alms-bowl. She however, was lacking in fortune because of
her former bad deeds. She was not agreeable to Mahkla, and
so he did not stay with her, did not love her, and did not protect
the Teachings either. She therefore became depressed, and in
order to enthrall Mahkla this Kurukull compendium was
taught. From then on, her fortune became vast and excellent. For
that reason, O children of noble family, if you wish to enthrall
sentient beings you should familiarize yourselves with this
mantra and this manual of instructions.
It also came to pass that Sunandas son was born handsome and
good looking, athletic and in possession of auspicious marks,
and yet nevertheless dull-witted.
Sunanda therefore requested the Blessed One, O Lord, my
son was born handsome and good looking, athletic and in
possession of auspicious marks, and yet nevertheless dullwitted. How, O Lord, may he develop insight? Lord, if this child
becomes literate he shall become a protector of your doctrine.
Upon hearing this, the Blessed One, with words preceded by
mindfulness, [F.40.a] spoke this manual of practice and gave
this mantra. As soon as he had done so, Sunandas son,
Rohikumra by name, acquired insight. By the twelfth year he
was free from being intimidated by any of the treatises, as he
was thoroughly acquainted with all of the crafts and arts.
Therefore, O children of noble family, in order to accumulate
great insight, you should study this very mantra and its manual
of practice.
Then the Blessed One spoke of the magical power of sky travel:
Mercury free from the mountain defect16
One should properly obtain,
Place in a vajra hollow,
And grind with the world-protector. [V.1]
36

Again, one should grind with dharmarasa,17

With yavatiktik
And the juice of khukar18
For a period of three days. [V.2]
With the sap of vandhy and kkol,
The sap of bhskara and vajra,
The juice of aviddharavaa,
And breast milkwith these it should be blended. [V.3]
Having washed this mercury
Seven times with acidulated rice water,
One should grind it, put it in an iron pot,
And cook it in a lump of vddhadraka dough. [V.4]
A lump of kanaka flowers
One should certainly spin on the top and the bottom.
When the root mantra has been recited one hundred thousand
times,
The mercury will revolve clockwise. [V.5]
Upon that which is infused with the sun of sulfur
One should recite the mantra,
And in an iron pot placed over fire
Pour a little through the method of pulverization. [V.6]
When the sulphur has melted slightly
Sky-leaf is infused and smelted,
Thereafter, subsequently gold
And mkika is infused. [V.7]
Then, silver and copper should be infused,
And, similarly, iron five times.
Everything else should be infused six times.
It will then become equal to the light of the sun. [V.8]
With one guja of this,
37

An experienced person will transform a great quantity.

If a pala can be transformed with m,
It should be known that the mercury has been perfected. [V.9]
Kept together with meag
The vajra should be killed with the sap of snuh.
The bodily products of a female musk shrew
Are to be infused [F.40.b] into the perfected mercury. [V.10]
When this has mingled with the mercury,
Emeralds and so forth are also to be infused.
The Kurukull yogin
Should dissolve a pearl on account of the eye, [V.11]
Taking always just a small amount
He will take pleasure with a hundred women.
With just seven nights of practice
The adept will be flying through the sky. [V.12]
This is the tantra on the use of mercury for journeying in the
sky.
Taking a ball of lead,
One places it in a vessel with bakula seeds.
Having placed it in a vessel with the blood dripping kacu,
One places it in a red earthen vessel. [V.13]
Together with mercury
The lead will undoubtedly die.
It is mixed with one pala-measure
And afterwards with sixty palas. [V.14]
As one practices, correspondingly,
A lump of silver will be produced.
As Tr grants the accomplishment of silver
One is able to benefit sentient beings.
38

With the welfare of sentient beings comes the accumulation of

merit,
And from that accumulation, complete enlightenment. [V.15]
This is the tantra on silver practices.
Nlakroa flower, as has been explained,
Is known as the blue citraka.
For a month, the yogin should drink this with milk;
His life will extend for one thousand years. [V.16]
Having obtained the black through the speech of the mantra,
The yogin should place it in a bamboo vessel.
If he practices on the eighth day of the lunar month
He will live for as long as the sun, moon, and stars. [V.17]
Having obtained honey and turmeric,19
One should mix it with milk, and drink it.
Ones lifespan will without doubt
Be equal to that of the priests of Brahma. [V.18]
Likewise, having obtained the banana-like
Fruit of the banyan tree,
Wherever that may be,
If on a day of fasting
One mixes this with milk, and drinks it
One will be free from white hair and wrinkles. [V.19]
This is the tantra on essence-extraction.
While observing the practices, the one who desires a son
Should drink milk with the flowers of the baka tree.
If his spouse drinks this while fasting,
They will receive a fortunate son. [V.20]
With this mantra, the vac fruit should be mashed
And mixed with milk.
39

When a fasting lady drinks this, [F.41.a]

She will gain a son with the characteristics of a king. [V.21]
She who, having washed with milk, drinks the root of
lakaka
Will obtain a fine son.
Resembling Siddhrtha, with perfect physique,
He will be undaunted by weapons and treatises. [V.22]20
Having uprooted the jalatal plant,
Or having obtained its root,
One consecrates it seven times with the mantra and binds it to
the hair.
For one year this will prevent infectious disease. [V.23]
When, having obtained the root of kanaka,
The yogin places it in the hair of someone
Who suffers from the quartan fever.
That person will be relieved from his plagues. [V.24]
Brick, smoke, wine, acidulated rice water,
Along with the essence of the double-ra-king
Should be placed on a copper plate and blended with the milk of
a woman.
When applied to the eye it will cure diseases of the eye. [V.25]
Having pulled out the root of a white uccaa plant,
Once consecrates it with fifty recitations of the mantra.
Drinking it with milk, as much as one likes,
Will render the fine mark of a powerful man fit. [V.26]
That which is well known as nagasala,
Generates, when mixed with milk,
The male organs power to produce plentiful offspring
Subsequent to fifty recitations of the mantra. [V.27]
Orpiment of bovine origin, tongue of a toothless man,
40

And the roots of nparjawhen the moon is in the ubha

asterism,
A tilaka should be drawn on the forehead.
Upon sight, the tilaka will enthrall the triple world. [V.28]
Having obtained a dead bodys eyes, heart, and tongue,
Forehead and likewise nose,
When the moon is in the eighth lunar mansion,
Frying these in sesame oil will make one the enthraller of
people. [V.29]
The eye unguent of the king of snakes,
The remedy of bad eyes, the blood known as the flower
If such medicine is applied to ones eyes
It will seduce the kings queen. [V.30]
If, having recited the mantra fifty times, one places ones foot on
the ground
In pursuit of treasure within it,
And the foot thus put down then vibrates,
It should be understood that a treasure is present there. [V.31]
If the upper part of the foot twitches, it is nearby; [F.41.b]
If it is the sole that twitches, it is far away.
Relying first on hearsay,
The knowledge holder should look downward every day. [V.32]
Whoever applies the excrement of the musk shrew
Together with bdellium will, merely by doing so
Stay clear of mad elephants
And emerge delightfully. [V.33]
If the milk of an entirely black bitch,
Having been churned, yielding fresh butter,
Is applied to shoes made of camel hide
Then wearing those will make one walk on water. [V.34]
When the thorns of yellow sakuca are gathered
41

And hidden in the wilderness home,

If the wine is broken, and then it is taken out,
That one will become truly excellent. [V.35]
If the fire that burns a potters wares
Is fed with a log struck by lightning
It will not burn,
Yet if sprinkled with alcohol it blazes again. [V.36]
Reciting the mantra, taught before, upon the stock,
And so teaching the consecration through mantra to merchants,
The yogin accomplishes the sales
And the merchants win great profit. [V.37]
If in a vessel for wine
Monkey feces have entered
The wine and the vessel are ruined.
Washing with bakula will render it usable. [V.38]
If washed with bakula water
The baby will be cared for by the nanny.
So too, through bhtakea incense,
The saffron robed will be healed. [V.39]
If a child vomits breast-milk
The ashes of burnt peacock feathers
Should be bound to its neck;
Through this supreme method it will be healed again. [V.40]
When the ritual of yadakabaka
Is inscribed on a piece of lead
And kept inside the mouth
One will escape weapons, bondage, and enmity. [V.41]
Possessing the letters ka, ma, ra and ya,
All the letters are adorned with e.
At the end of the authentic kabaka,
42

The four eggs and the three measures are each given two. [V.42]
Daotpala, arapukha,
Nicula, and girikarik
Having washed it seven times with the juice of these,
The wise should write on a tablet of lead. [V.43]
Yokes, shackles, prisons,
The rain of weapons on the battlefield,
And also angerthese are definitively crushed [F.42.a]
Through the perfection of this great tantra. [V.44]
The one who writes this king of mantras,
Makes a spell of it, and wears it on the upper arm
Will become the equal of lord Kubera,
And attain treasures that cannot be taken away by others. [V.45]
O kurukulle svh
When this is attached to the alms bowl
During a time of famine
The mendicant will receive donations. [V.46]
When the outer skin of an utpala stalk
Is washed with milk and drunk by a woman
She will, by her own actions,
Certainly maintain her pregnant womb. [V.47]
The five products of the mgadha,
When a woman grinds them and drinks them with milk,
The great power of this mantra
Will bring her ease in childbirth. [V.48]
Having ground a nimbavrua leaf
And mixed it with the juice of vajra,
If a woman rubs this on her vagina at the time of birth
She will give birth with ease. [V.49]
43

Elephant-mgadhik with sweet flag,

Horse-smell, and fresh buffalo butter
The method involving vl
Promotes the vitality of the breasts. [V.50]
A person who enjoys every type of food
And who drinks water through his nose
Prevents premature graying of the hair
By the application of the mantra. [V.51]
The root of avasanik,
Kkamc, and kanaka fruits
Ground with the sap of the camphor tree
Applying this to the best part of the body will make tight women
drip.21 [V.52]
If at the time of intercourse a woman does not drip
She will not respect her husband, but want to leave.
So there is a wish for the gift of binding.
For the sake of dripping this ointment is applied. [V.53]
If at the time of sexual union
A lamp with lard is lit,
A mans desire comes quickly
And he will remain in the vagina for long. [V.54]
When a house is set ablaze by lightning
If a man sprinkles wine by means of the mantra
The fire will die out.
This method was taught by the Protector of the World. [V.55]
Thus spoke the protector of sentient beings confined within
sasra,
The Protector of the World.
Upon Mount Potala, the king of mountains,
The Blessed One [F.42.b] was pained by the pain of others.
[V.56]
44

There is nothing at all that is not buddhahood.

For the sake of accomplishing the benefit of beings
There is nothing that has not been done before.
That which has degenerated, I intend to restore. [V.57]
When the Blessed One, noble Avalokitevara, had spoken these
words the full retinue, and the whole world with its gods,
humans, demi-gods, and gandharvas rejoiced and praised the
words of the Blessed One.
This completes the Practice Manual of Noble Tr Kurukull.
The translation was prepared, corrected, and established by the
Indian preceptor, Kna Paita, and the lotswa monk, Tsltrim Gyalwa.

45

Notes
1 Wieslaw Mical, whose annotated English translation from the Sanskrit is
forthcoming.
2 ryatrkurukullkalpa is the title in the Sanskrit manuscripts. The Deg
edition reads ryatrekurukullekalpa .
3 Based on Sanskrit manuscripts and the Narthang and Zhol edtions. Deg
edition reads sna rtser .
4 Based on Sanskrit manuscripts. The Deg edition here reads dod pai lha
las dga bai bu la sogs pa ri khrod ma .
5 Based on Sanskrit manuscripts and the Narthang and Zhol editions. The
Deg edtion here reads sgron ma rather than sgrol ma .
6 Based on Narthang and Zhol editions. The Deg edition here reads sgron
ma rather than sgrol ma .
7 Based on Sanskrit manuscripts. The Tibetan editions read brag rather than
vm .
8 Based on Sanskrit manuscripts. Deg edition reads O
nyatjnavajrasvabhvtmakonyaham .
9 Based on Sanskrit manuscripts. The Deg edition reads byed pa rtag pa
gcig pus bzhugs/ yin snyam drang song rnam sems te/ .
10 Based on Sanskrit manuscripts.
11 Based on the Narthang edition. Deg edition reads dug rjes rather than de
rjes .
12 Based on Sanskrit manuscripts. Deg edition reads de rnams rnam dag
rgyud yin te// blo yang der ni gnas par gyur// .
13 Based on Sanskrit manuscripts. Deg edition reads dgos dkar dag gi btsun
mor dod/ .
14 Based on Beijng and Yung editions. Deg edition reads rta mgrin gyis ni
go phang gnas /.
15 In the Tibetan text this passage appears in an at times hardly intelligible,
transliterated Sanskrit. Here the text has been reconstructed based on the
Sanskrit manuscripts.
16 Amended based on Sanskrit manuscripts. Tibetan editions read ro yi
skyon .
17 Amended based on Sanskrit manuscripts. Tibetan editions read chos kyi
sku .
18 Amended based on Sanskrit manuscripts. Tibetan editions read byi nai lo
ma .
19 Based on Sanskrit manuscripts. Deg reads yung ba bung dang dra snyed
nas/ .
46

20 Based on Sanskrit manuscripts. Deg reads mtshon gyis mtshon rnam kyis
ni jigs med ni/ .
21 Based on Sanskrit manuscripts. The Deg edition reads lus mchog bkrus
bsrubs mdzub mo zib/ .

47

Bibliography
The bibliography contains the publications that we have referred
to as well as background reading on Kurukull and Tr in India
and Tibet. Information on the Sanskrit manuscripts consulted is
given at the beginning of the critical edition.
phags ma sgrol ma ku ru kullei rtog pa. Th. 437, sDe
dge bka gyur, rgyud bum, vol. 81 (Ca), ff. 29.b.1
42.b.3.
phags ma sgrol ma ku ru kullei rtog pa. Th. 437, bka
gyur (dpe bsdur ma) [Comparative Edition of the
Kangyur], krung goi bod rig pa zhib jug ste gnas kyi
bka bstan dpe sdur khang (The Tibetan Tripitaka
Collation Bureau of the China Tibetology Research
Center). 108 volumes. Beijing: krung goi bod rig pa dpe
skrun khang (China Tibetology Publishing House),
2006-2009, vol 81, pp 127-169.
Bandurski, Frank (1994). bersicht ber die Gttinger
Sammlung der von Rahula Sankrtyayana in Tibet
aufgefundenen buddhistischen Sanskrit-Texte (Funde
buddhistischer Sanskrit-Handschriften, III). (SanskritWrterbuch der buddhistischen Texte aus den TurfanFunden: Beiheft ; 5). Gttingen: Vandenhoeck &
Ruprecht, 1994.
Bendall, Cecil (1992). Catalogue of the Buddhist Sanskrit
Manuscripts in the University Library, Cambridge (p.
178), 1992.
Beyer, Stephan (1973). The Cult of Tr: Magic and Ritual
in Tibet. Berkeley, University of California Press, 1973.
Bhattacharyya, Benoytosh (1958). The Indian Buddhist
Iconography: mainly based on the Sdhanaml and
cognate Tntric texts of rituals. 2nd edition. Calcutta,
K.L. Mukhopadhyay, 1958.

48

Bhattacharyya, Benoytosh (editor) (1968). The

Sdhanaml. 2nd edition. Baroda: Oriental Institute,
1968.
Matsunami, Seiren (1965). A Catalogue of the Sanskrit
Manuscripts in the Tokyo University Library. Tokyo:
Suzuki Research Foundation, 1965.
Mehta, R. N. (2005). Kurukull, Tr and Vajre in
rpura. In Tantric Buddhism: Centennial Tribute to
Dr. Benoytosh Bhattacharyya, edited by N.N.
Bhattacharyya. Reprint. New Delhi, Manohar.
Pandey, Janardan Shastri (editor) (2001). Kurukullkalpa.
Rare Buddhist Texts Series, 24. Sarnath, Varanasi:
Central Institute of Higher Tibetan Studies, 2001.
Shaw, Miranda Eberle (2006). Chapter 22 in Buddhist
Goddesses of India. Princeton: Princeton University
Press, 2006.
Snellgrove, David (1959). The Hevajra Tantra: a critical
study. London, New York: Oxford University Press,
1959.
Willson, Martin (1996). In Praise of Tr: Songs to the
Saviouress: source texts from India and Tibet on
Buddhisms great goddess, selected, translated, and
introduced by Martin Willson. Boston, MA.: Wisdom
Publications, 1996.
Websites
http://envis.frlht.org.in/indian-medicinal-plants-database.php

49

APPENDIX: SANSKRIT TEXT

KURUKULLKALPA

Sources referred to in critical apparatus, listed by the code

letter(s):
Manuscripts
Sanskrit manuscripts of the Kurukullkalpa:
o C Shelfmark Add. 1691/II, Cambridge (UK)
University Library; see Bendall 1992.
o G Shelfmark Xc 14/50 no. 4, Gttingen
University Library; see Bandurski 1994.
o J New 104 (Old 198); see Matsunami 1965.
o Y4 New 105 (Old 203); see Matsunami 1965.
o R Running no. 5257, Asha Archives, Kathmandu
Sanskrit manuscripts containing Kurukull dhra (used
only for the edition of KK (this document) 5.39):
o E1 Reel E 1774/3 (multi-title), National Archives,
Kathmandu
o E2 Reel E 614/3 (multi-title), National Archives,
Kathmandu
Sanskrit manuscripts of the Sdhanaml (used for the
overlapping passages only):
o SMB Reel B 0105-09, National Archives,
Kathmandu
50

Editions
editions of the Sanskrit text of the Kurukullkalpa:
o Es Pandey (2001) (see Bibliography)
o KK this document
editions of the Tibetan text of the Kurukullkalpa:
o T Tibetan: Pandey (2001) (see Bibliography)
o sTog Tibetan: sTog edition of the Tibetan Kangyur
editions of other Sanskrit texts (used for the overlapping
passages only)
o SM Bhattacharyya (1968)
Critical apparatus:
[ ] square brackets indicate text missing or illegible in C
(due to physical damage) and supplied from Es. When the
text has been supplied from other source, this has been
specified in a footnote.
ac ante correctionem
conj. conjectured
CS classical Sanskrit
em. emended
m.c. metris causa
om. omitted
pc post correctionem
tr. translated
Please note that the numbering of chapters and verses or
paragraphs does not correspond to the numbering in the
Dharmachakra English translation of the Tibetan.

51

Chapter 1
o namo bhagavatyai ryakurukullyai1
nae gate2 cntarhite ca tantre trodbhave yogamahsamudre.
trravo nma mahdhitantro [nae ca tasmin punar ea
kalpa]..1..
uddhtya tantreu ca vistareu yogn prayogn bahusattvaheto.
lokevara kalpam ida babhe vantu sarve kila
bodhi[sattv..2..
ima naya sarva]janrthakri loka vilokyaraa
maydya.
tridukhadukhena3 vidheyam etad grhya4 bhavadbhir
mahatdarea..3..
sarvair ida buddhagaai [prata kalpa tv ida]
lokavikalpantyai.
rpotale5 parvatake6 uvca majuriy padmabht jayena..4..
vikambhi sgarabuddhin ca maitreyapra[mukhai7 ca gaai
ca sa]rvai.
ruto hy aya dharmapadaprabandho 'numodito vandita eva
mrdhn..5..
bahulkta8 sarvajinaurasai ca stuto 'thav gtavarea vdyai[.
52

nyair vicitrai] ca prapjur ena yak ca mr ca

salokapl9..6..
ka10 kit anipaya11 ca vic12 tarageu ca ye vasanti.
nggan pganirka[ej13 pt]lapl14 surasiddha15
kany..7..
gandharvarjya kucallas ca vidydhar16 kinarayoita
ca.
yakgan17 parvataputrapautr eva vadanty aara18
va[ya te..8..
n]tho sy anthasya hi lokantha yensti19 buddhasya hi sane
smin.
saukhya prajn mahad adbhuta20 yat rutv gaasysya
vacsi ntho..9..
mantra [svaya vayaka]ra babhe t sarvanrya
rutamantrarj.
saukhya yayur bauddham21 anekakoya ukra22 karantyo23
susam24 sphanti25..10..
vakr26 valokena nirka[yanti bhmau pa]tanti caraau
skhalanti.
mucanti ukra valayanti27 rga28..11..
eva ca dv surasundar vacsi ntha samaya
babhe.
29
kurukullamantra30 vaak[j janasya mantrea] siddhasya
paasya lekhyam31..12..
eva tu rutv bhagavn triloke lokevara karma
udjahra..13..
athta sampravakymi kurukully paakriym.
ya[sy likhana32 m]trea sdhaka siddhim pnuyt..14..
53

yena citrakareeha yay tithy ca velay33.

tad34 aha kalpayiymi yath trodbhavoditam..15..
tmranayano ya[s tu raktapis] tathghrimn35.
gajkaieyajagha ca tena lekhy tu tri36..16..
vasantasydime msi aokami37 vsare.
srdha38 praharavely netre39 le[khy tu tri]..17..
trimadhury40 amatsydo41 madyamsa42 vivarjita.
raktmbaradharo nitya raktagandhnuliptaka..18..
maitrya43 citta samutpdya prtasny i[vlaye.]
tricela44 parivart ca sa likhed45 vaakrim..19..
ekavaktr vilk caturbhuj kukumopamm.
oa46 bd sagr strmymadadarpitm47..20..
[gauraku]mrkartitastrea paa krya; tay ca tantravyea
ca48 krnubhukt49..21..
raktapadmsan raktakacukottary rakta50 takakirinm
savye abhayaprad dvit[ye51 ]pritaarm52 avasavye
cpadhar dvitye53 raktotpaladharm. rolik54 mukuin
kurukullcala55 guhntasthm..22..
kurukullake56 rhus tasyopari sapatn[ka] kma57 kmasyopari
candramaalam tatra ca58 raktravindsana59. tatrasth
sarvacitrakalbhir60 bhagavat nipdya paa pratihpya
tasya paasygrato da[ap]j ktv uklamy61 yvat
paurams62 mantra japet.63 anena64 trhdayena..23..
o kurukulle hr h svheti65 mantrea66..24..
tato lakamtra67 prvasev ktv puna[ k]rtikasya v
mdhavasya v68 hasya v69 buddhaparvay tithau prta
snta poadhika sarvapj nivedya rvakasaghya
54

bhojana dattv70 pacd gaa mantrama[hy]nika71

bhojayitv yathsiddhau vijapya72 daki dattv
eksottarsag dakia jnumaala pthivy
pratihpya yena rvakasagha. yena ca73
mantramahynara[to74 gaa]s tn abhivandya kampya yatra75
pavatrit bhagavat tenopagamya76 yathsiddhyartha77
dhynopeto vidydharo karalaka japet..25..
78

aena vardhate praj apa[r]ena vayakt79.

aenaiva ttyena vikar bhaven nara80..26..

sarvasya lokasya bhavet sa pjya str madenpi ca81

garvitnm.
yathecchay mantradharo82 vibhukte [abhy]sayogt sa ca
sundarm83..27..
nmnpi tasya viam garal praynti ng phandra84
kira akul bhavanti85..
vidymadoddhatabaln viduo py avca [kurva]nti vkya86
vibhavena87 japena yukt..28..88
vidydharn gajaturagamapharhn
prauhganparijanena nighakahn.
vidybalair jayati mantravid variho89 ni[hk]t90 manasi
rjyasukhni91 bhokt92..29..
kmd rati girisut girit93 tathaiva nryac chriyam
akhaalakc chac ca94.
vcaspater95 amalagvari ca ukl mantrair vijitya
dhara96 dharato pi lakmm..30..
nnnidhnadhana97 kualahemaraupya98 vastrdika
draviajtanibaddhacitta99.
cittena sarvam akhila parikya100 bhukte mantrnvito101
bhagavat paribhvayed ya..31..

55

rjya npt phalam atndriyaka ca vkt toya nadnada102

samudragata vikya.
mantrnvita pibati khdati mantrapta103 mantra vin na hi
jit104 khalu bhogasiddhi..32..
vanyn gajn varaturagamajanmajtn bhognvitn phaivarn
garaloddhat ca.
nakrebha105 kadvipino py atha106 gaak ckv107
svamantra108 balashasakena mantr..33..
rohate vigatavismayalocanena maitr109 d yadi sa110 payati
mantrasiddha..34..
kpd yadi vilokayatha lokn dukhd viyogakuild
viamt111 sa mantr.
uttrya lokam akhila hi karoti nti cintmair bhavati
lokahitya tr..35..
mrn vijitya112 variec113 ca nidhnavi
kalpghrirpyam114 avatrya janya dadyt.
vitta dhanevaragata nikhila vikya sapdayet
sakalaloka115 hitya pka..36..
vastra tath kpaalokasamastaheto pha gha chadam
apha116 bhavec ca117 tr.
patsu sarvaduritpahar118 bhavec ca setur vipannavaij ca
samudramadhye..37..
t tr bhvayed yog prathama dukhityate.
tm upsya119 dinenaiva bhojyalbh bhaven nara..38..
dvitye vastralbh syt yoit sagamas tata.
tatas tmblabhokt ca aycita120 yathepsitam..39..
yadi syd brahmacr tu121 bhukte kany surgraj.
sattvn mrae rakt122 na sidhyantha123 sane124..40..
56

daakuala125 rato bhtv mahynaikacittakt.

sa bhukte vipul126 siddhi vajradharmavaco yath..41..
pavatraakalpa prathama127

57

Chapter 2

128

athta sapravakymi129 yena tuyanti dharmat130.

dharmapjprayogea dharmadhtu svaya bhavet..1..
athta131 kalpavkasdhana bhavati..
vkrkarasabhta kalpavka vibhvayet.
utpalasya132 parvtty133 vka vmena bhvayet..2..
nndhanamahvi varayanta nabhastalt.
arthin134 prayed m iti dhytv135 dhanevara..3..
caturdvpagatn sattvn kya cittaramin.
tebhyo dna pradtavya saptaratnamaya sad..4..
pariyakamahratna136 ratna smudrika137 tath.
strratnam avaratna138 ca khagaratna tathaiva ca..5..
ibharatndiratnni139 buddhebhyo manas sjet140.
strratnam samalaktya141 nnrp vilsin142..6..
buddhebhyo manas dey buddhatvaphalakki.
anena sarvabuddhatva vidydhara samanute..7..
mahkoea143 sapra144 pariyaka dhanevaram145.
buddhebhya sdara dadyd buddhatvaphalakkay..8..
58

evam anyni ratnni sdarea parityajet.

vajradharmatvam bhujya sarvasattvrthakd146 bhavet..9..
[iti] kalpavkasdhanam147
cetas sarvabuddhatva cetasaiva vimucyate.
cetas mokate bandha148 cetas149 muktimn bhavet..10..
citta hitv padrthn sthitir any na dyate150.
buddhatva151 siddhaya sarv yad utny vibhtaya..11..
bhjan jagam ye tu bhtabhautikasabhav.
jnamtr152 iti khyt vipacidbhir nirsravai..12..
tasmt sarvaprayatnena cittdara tu mrjayet.
praktygantavo do prahyanta iti kramt..13..
153

nirmala pracandrbham disvarasamudbhavam.

citta154 candra vibhvitv155 bja tasyopari nyaset..14..
m ca156 caturtha tu157 agnivaropari sthitam.
krea158 samyuktam kadvayabhitam..15..
tasya citra159 maykhbhi ktv nirmalina160 jagat.
sahdidhtuka161 odhya162 kurukullaparvate163 gatm164..16..
sacodya165 ca166 tath167 trm nayitv puraskaret168.
tasmd bjn mahpjmeghn sasphrayed169 budha..17..
pupadhpa170 tathdpagandha171 naivedyasacayai.
lsyamlyantyagtavdya172 pjdibhis tath..18..
ratnatraya me araa sarva pratidimy agham.
anumode jagat173 puya buddhabodhau dadhe mana..19..
ida174 mantra tridh vcya tata kantavyam ity api.
citta maitrvihre ca175 niveavya punas tad..20..
59

karucittam utpdya176 pramodacittam177 vahet.

pacd upekate sarva cittamtravyavasthay..21..
citta nya puna178 kuryt prktkrahnaye179.
nyatvahnin dagdh pacaskandh punarbhav180..22..
o nyatjnavajrasvabhvtmako ham.
muhrta nyatyoga kuryc cittasya viramam..23..
pratij prktan181 smtv bjamtra puna smaret.
pratrit may sattv182 ekntaparinirvt183..24..
katha tn uddhariymi agdhd bhavasgart.
iti matv184 kpvio nice185 nyat tyajet..25..
dharmadhtumaya cittam utpdayati186 cetas.
buddhdhihnato bjam utpalkhya187 tato bhavet188..26..
utpale candrabimba tu akrasvaratodbhavam189.
tasmi candre punar bja tasmd190 gabhastayo gat..27..
tbhir viodhit dhyey191 nie lokadhtava.
odhya bodhya192 tath193 sarva ramibhir buddhakoaya..28..
viantn194 bjakair195 dhyyt tatas196 trodayo bhavet.
rakta197 varyudh dev sarvbharaa198 bhit199..29..
samayamrtim sdya200 jnacakra samhvayet201.
jhaitykranipanna jnacakra purasthitam..30..
[ja h202 va hor ity kya203 praveya baddhv toayet.]204
samayamudryogena205 mukha206 mrge niveayet207.
pibhym ajali ktv msalau nmitau yad..31..
drghbhy208 tu209 kt sc sc210 madhye tv anmikau211.
60

latbhy212 madhyamau liau dvv aguhv213 adho

gatau214..32..
anena bandhayet samaym anay215 cakra praveayet.
tato bhieka216 prrthayed buddhn iti gth217 pahan
kt..33..
bodhivajrea buddhn yath datto mahmaha218.
mampi tranrthya khavajrdya dadhi me..34..
te219 dadanti mahadbht220 rjyam abhieka221 nmata.
pupbhiekavad rja222 pacabhir locandibhi..35..
[Then, one should visualise the buddha consorts performing an
abhieka while reciting the following:]223
abhieka mahvajra traidhtuka224 namaskta.
dadmi sarvabuddhn triguhylayasabhavam..36..
buddhbhiekatas tr dharmacmair bhavet.
raktacitra225 prabhbhbhir226 dpayant227 jagattraya..37..
prptbhiekaratnas228 tu sarvasiddhi prasdhayet.
varrddha tu dh229 ved yathoktavidhin pur230..38..
trisandhysu bali231 dattv mantrenena arkarai232.
piakdyair vidhnena svapnbhijnam pnuyt..39..
khaga ptla233 siddhi ca antardhna rasyaam234.
adya khecaratva ca235 pdalepjana tath..40..
svapnena pratyabhijna siddhir utpadyate svayam.
kudrasiddhi na236 sdheta237 yadi trrato bhavet238..41..
cakravartipada rjyam indratva239 srvabhokttm.
svapnenaiva prasdheta240 jpabhvanaynvita..42..
61

amsntaikamsasya241 sarv rtri japet kt242.

baddhv caivotpal mudr yvan243 mudr jvalet244
kat..43..
tena mudrpra245 bhvea samk sayoita246.
brahmendropendrarudrdy gacchanti vakt..44..
tata prabhti sarvtm siddha sasravsant.
yath padmam asalipta247 paka248 doea vri..45..
spa sto249 yath naika sahte caikat250 vrajet.
tath siddhasya cittni sarvajatva gatni ca251..46..
siddhastena saspau252 yath ulvo253 bhaven nidhi.
mantrastais tath sp254 buddhaky hi mantria..47..
tridaevarat ynti traidhtukamahevar.
buddhavae samutpann dharma255 cakrapravartak..48..
jti kurvanti pravrajy bodhimaopasakramam.
caranti dukar cary buddhat ca smaranti te..49..
devvatranirma dharmacakrapravartanam.
parinirvalbha256 ca mane257 gamana tath..50..
triloke dhtuka258 hitv259 sabhogair vigrahair jin.
uddhvsa punar ynti hitv nirmaj tanum..51..
pravartya dharmakya tu pustakdipaakramai.
sa eva sidhyate mantras tena buddhena bhita..52..
kurukullbhisamaya260 kalpo dvitya261

62

Chapter 3
atha te sarvabodhisattv262 tmanaivtmacitta263 parivitarkam264
padya vajrapi265 mahbodhisattvam evam hu. katha
vajrape266 buddh bhagavanto vajraky dharmadhtuky267
abhedyaky268 kasmicit269 pthivpradee klakriy
kurvanti.. atha khalu vajrapis tn bodhisattvn270 evam ha.
bodhisattv mahsattv m eva procu.271 katha buddh272
vajraky273 abhedyaky dharmadhtuky kasmicit274
pthivpradee klakriy kurvantti. athha275 vajrapi276.
tatraiva277 vata278 bodhisattv yad bhagavn parinirvta279
sukhvaty gata..1..
atha bodhisattv procu. ki vajrape buddh280 bhagavanta
kya281 prahya sukhvat282 gacchantti283. ha. rya284
kulaputr nirmakya prahya sabhogakyena285
sukhvat286 prayntti287. bodhisattv hu288. tat289 katha
vajrape kya290 tyaktv yntti291..2..
vajrapir ha. yath kacin myv purua prayojanrtha
mym avatrya prayojana sdhayet.
tath buddh292 pursiddh sattvnugrahahetun.
punarjanmagraha cakru cakravartini nirvte293..3..
yad buddh na santha294 cakravart tad bhavet295.
ubhbhy296 vigato loko na kadcid utpadyate..4..
63

vineya297 loka sdya vintv298 dvipadottam299.

sasthitvtivari yayur buddh jinlayam..5..
buddhamy parityajya sukhvaty jinlaye.
mahpraamasukhsakts tihanty nandarpata..6..
kart300 nityaikabhoktra301 manyante ayo mana.
evarpa na tattvena kaika nyam iyate..7..
tmagrahavipannn nitya nityrtha302 kkim.
anityatvatrya tyaktv kya yayur jin..8..
te sarvajacittn sarva303 bhvasvabhvinm.
itasthnam ito304 'sthna nicita305 naiva vidyate..9..
savti306 satyam307 ritya buddhn dharmadean308.
pravartante nabhastuly viney309 susahdiu..10..
buddhotpdo na tattvena buddhano pi naiva ca.
sarvai310 caikarasbhte311 notpdo312 na vyayas tath..11..
dharmadhtveka313 rps te pacvti314 vivarjit.
gambhrodrarpea tasthus315 tattvasvarpata316..12..
sadasattva317 gat naiva ubhayor apy asabhavt318.
dv evsvabhvs te319 na niruddh na bhvina320..13..
321

bodhisattv procu322.. katha vajrape buddh

bhagavantas traidhtukasino323 notpann na niruddh iti.
vajrapir324 ha. bodhisattvs tat ki manyatha325. yo yvn
buddha so san326 uta sann iti. bodhisattv procu. vajrape
buddh na santo nsanta..{1}..
vajrapir ha.
ajena na hi jtavya jtasypi na codaya.
tasmd dv anutpann paramrthavicrae..{2}..
64

eva mtair na martavya mtyur naivmtasya ca.

asthitasya sthitir naiva sthitasypy sthitir327 na ca..{3}..
ajo na yad yti328 ajo vpy udbhavet puna.
aakn329 viasya notpdas tad bhavet..{4}..
sadutpattir yad jti330 jtasya punarudbhava.
asato pi yadotpdas tad vandhysutasya ca..{5}..
tasmt sarvam avidyeya saskra ca trilakaam.
prattimtraka331 vij332 pacaskandhnvita jagat..{6}..
anena nyyena tvad bodhisattv mahsattv buddh
bhagavanta parinirvt iti..{7}..333
Bodhisattv procu..
katha mudr katha mantr334 katha maalabhvan.
tat katha siddhaya siddh sarv335 nutpattikrat..14..
vajrapir ha..
prattyasamutpannni vastni sambhavanti hi.
prattya mantramudrdi336 siddhaya sambhavanti hi337..15..
siddhaya cpi savty bauddh pramit ca y338.
buddhatva vajrasattvatva339 savtyaiva prasdhayet..16..
kurukully bodhicittakalpas ttya340

65

Chapter 4
athta sapravakymi mantrajpavidhikramam.
yena vijtamtrea sdhaka siddhim pnuyt..1..
vidrumea341 vaa342 kuryt pukaro343 vianane.
sphaikena vardhate praj triu karmasu yojayet..2..
yoniviuddhy avatthapattrkre344 kue
aokakhengni345 prajvlya vidhin raktotpalnm
aaata juhuyt, naavem346 gnin mlamantrea
trimadhurktnm..3..
pacd yantra bhavati. rajasvalkarpae trikoamaala
vilikhya madhye sdhyy sdhakasya ca nmagrahaena
codakapadasamanvitenmuk347 me vabhavatv iti ktv pacn
mlamantrea348 vidarbhya
lkrasenvasavynmikraktasammirea349 karprea
kukumena350 kastrikdibhir351 varakair likhet352..4..
prajvardhane353 tatraiva kue arkakaravrakhena
vahni354 prajvlya vipra355 homgnin aarak356
pattra357 vacy khaa358 vyuta359 juhuyt..5..
vianane tatraiva kue candanakhengni prajvlya
piatagarm ayuta juhuyt. tata360 sarvavikar bhavati.
nnrogapitn361 pm apanayati. nti kurute..
gruavidhi362..6..
66

traidhtukapathe ramye yvatyo363 yoita smt.

homamantra364 prayogea sarvs t365 upabhujayet..7..
366

rgvalokant367 maitr tena cittena vayakt.

ktv vaya368 jagat sarva buddhabodhau niyojayet..8..
iti vayavidhi..
sarvkrajat nma vin praj369 na labhyate.
tasmt t prptukmo yas370 tk praj sa
sdhayet371..9..
homajpaprayogata..
sarvadharmapravicay dh viuddh372 sphurattvi.
prajpramit s373 hi tay yog vimucyate..10..
[iti] prajvardhanavidhi..
374

ghbhidhnapattri ah375 yamadhu376 tath.

brahm mgadh377 caiva sakaudr bhakayet kt..11..
[iti] prajvardhanatantra378..
379

ghta380 tagaramla ca cakrkita381 tathaiva ca.

darghte pralepena382 pnena ca hared via..12..

[iti] viananatantra383..
jr calik384 caiva snehamall svaukrakam.
mt codarak ca vaya kurvanti bhakae..13..
[iti] vayatantra385..
vikarj386 jagacchnti prajvddhy ca buddhat387.
dharmacakrapravtti ca vayakt kurute kat..14..
nnyopyo mahyne svaparrthaprasiddhaye.
67

sakd uccrit388 vidy sadya pratyayakri..15..

389

hrkra madantapatra390 nihita str bhavet

srvaka
jihvy ca tad eva buddhijanana hnmadhyake caiva tat.
dan391 paribhvita viahara dharmkara sundara392
try hdaya trilokavijayi jeya kplibhi..16..
vc doa393 parikayd viahar cittasya dopaht
prajvddhir udht tanubhavn394 don kipan395 vayakt.
yasmt396 sarvam ida jagad vikualair grasta na siddhi
vrajet.
tentraiva jinauras397 vikuale nind398 kurudhva hit..17..
mudrbandhavieatas tanubhav do kaya ynti vai
mantraklitajihvin399 vadanaj do ca cittodbhav.
dhyndhysitacetasm ata iti raddh kurudhva jan400.
kye vci manasy ankulatare401 tihanti buddh yata..18..
nippaprasarekaa402 karuay trailokyarj403 bhaved
dnt puyabaldhiko dhanapatir mrty404 dhipo vryavn.
kaudypanayt kt nirayaja dukha na bhukte mank405
kruya dhanadnavryacaraa406 buddhtmaj
sevatha407..19..
nitya dhynabalena408 uddhahdayo buddhn nabhasy
ekate409
svapnenpi tathgatai parigata410 ctmnam ket sad.
nnbuddhavimnamerugamana klakriyy budh
payante411 karutmak412 narakina payanti pp
purm..20..
atha viuddhitantra..
kmo yatra via tatra buddhis tatraiva tihati.
ata eva katha nma vg par mat..21..
68

vipahri saiva hayagrvapade413 sthit.

rgavajrapadodbht vaya kuryj jagattrayam..22..
rgakulatantra414 siddhi..
athparo pi prayogo bhavati415..
trikoa maala ktv apara416 ca417 trikoakam.
aindr418 dia samrabhya419 okrdn likhed kt420..23..
abja asu koeu dharmabja ca421 madhyata.
phu422 krntargata ktv dvradehalike likhet..24..
[iti] sarpavidraatantra423..
athparo pi prayoga str saubhgyakaraya. utpala
saptapattra ktv saptkari tatra prayoktavyni. tasya
pukare hrkradvayavidarbhita sdhyasdhyy v424 nma
vayavidhin likhet. bhrje thav rajasval425 karpae bhau426
vidygata ktv paridhpayet..25..
patir dso bhavet str rjna427 sevakasya v428.
ucin supavitrea ida mantra samuddharet..26
vayatantravidhi429..
atha rakcakra430 bhavati.
catupattrotpala ktv madhye candra tato likhet.
prvea ca likhed431 ba dakie cpam432 eva tu..27..
pacime abhayapim433 utpala cottare434 likhet.
tura435 candramadhye436 tu saptabjena veayet437..28..
bahirveitacakra tu utpala438 mlvibhitam.
bhrjapattre vilekhyeda svadordae vidhrayet..29..
69

blavddhatarun rak bhavati vat439..

raktantrasiddhi440..
atha vara441 kartukmena442 bjapraka vilikhya443 tasya
madhye dhanur likhet. dhanui ca444 ratnkrm
utpalakalik445 likhet. utpalakalikmadhye jr446 kra
saptkarea veitam. jtarpapattre vilikhyeda447
ghamrdhni dhrayet. bahirutpalamlveita ktv
dvdaamy448 pacaratnabhta449 kumbhenvatrya snpya
sapjya mantraata450 japet. ekavarea dhanadasamo
bhavati. vidy ca td paridhpayet..30..
athparo pi prayogo bhavati.
451

magalavre madhyhnavely cittakapardaka prpya

kurukullmantreaatajaptenrabhya pj ktv
dvdaamu snpayitv bhau netrakarpaena prvtya
dhrayet. mahdhanevaro bhavati. ta kapardaka karatale
sthpayitv koi japet. dyteu jayo bhavati. ta kapardaka
bhe prakipya dharay gopayet. pratidina krpaa
labhate..31..
[iti] arthasiddhirjyasiddhidytalbhaphalasiddhitantra452.
kurukully caturtha kalpa sampta453

70

Chapter 5
athta sapravakymi maalasya yath454 kramam.
rajas455 darand yasya kipra buddhatvam456 pnuyt..1..
caturasra caturdvra catustoraabhita.
tatra madhye likhed dev bhagkr surajitm457..2..
prvea [ca]458 likhed ba dakie cpam eva tu459.
pacime abhayapi cottare460 utpala tath..3..
koabhgeu sarveu vajracakrdaya catu.
raktavastrottarya ca raktbharaam eva ca461..4..
raktavastrea [ca]462 mukha baddhv iya463 praveayet..5..
anena sattvavajrmudr baddhv cakre pupaprakepaa464
krayet. pratccha vajra465 ho muktv maala darayet.
madhye patati vara bhavati. be patati466 vayakarmai
yogyo bhavati. abhaye patati
vipakaraa467 ikayet. utpale patati prajvddhi
ikayet. dhanui468 patati sarvajajna ikayet.469
praveyaiva470 vadet. na tvayeda
sarvatathgataparamarahasya kasyacid amaalapraviasya471
purato vaktavyam. m te samayo vyathet472. viamparihrea
klakriy ktv narake473 patana syt..6..
71

tata pasct samaya dadyt ratnatraydikam474.

itydivistaratantra475.. samaya dattv476..7..
buddhn bodhisattvn mantracarygracri.
hdayebhyo mahrakta tad dugdhv bhavn pibet..8..
dharmarjamahsamaya yadi laghasi me ntikt.
aha tvay nvamantavyo dharmasanaplaka..9..
raktmbara sad dhrya raktamlnibandhanam.
raktagandhnulepa ca raktaratnavibhaam..10..
477

dhytavya raktacittena mantri raktacetas.

sindragairikair vpi rajobhir vartayet puram..11..
higulacrakair478 vpi kukumai479 raktacandanai480.
vidrumasya drutenpi481 sakarketanapun..12..
home v athav482 cakre483 pratihdau484 tathaiva ca.
sarva raktamaya krya485 buddhakya486 scakam..13..
prino na tvay ghty vaktavya na mvaca487.
adatta na tvay grhya na sevy parayoita..14..
kyika trividha karma vcika tu caturvidham.
tridh mnasika prhur akuala tyajahi488 bho..15..
dharmmia tath maitr abhaya ca caturvidham.
dna tvay sad489 deyam abhvd dhynakarma490..16..
catusagrahavastni ikitavyni nityaa.
daapramitbhmi491 balni vaitni ca..17..
strjano nvamantavyas492 trnmn vieata.
udvhy493 naiva s nr ghasthenpi mantri..18..
nagare nigame grme janapade yatra tri.
72

pratoly catvare vthy ge494 ca vieata..19..

tat495 sthna vandayen496 nitya varayec497 ca mahpayet498.
tatra sthne499 sthito bhtv kuryn mantrdisdhanam..20..
trnm tu500 y nr raktagaur sulocan.
t dv sdara yog vandan501 manas sjet..21..
bandhka dim502 pupa karavra503 jav504 tath.
anyni505 raktapupi laghayen naiva sdhaka..22..
eva savaraka506 dattv uddha divyena vri.
iya mantrajalai pta catukumbhasya vri..23..
crya snpayet507 kramao bacpdimudray.
prathama bakumbhena dvitya krmukea ca..24..
ttyam abhayahstena utpalena508 caturthakam.
kyasiho yath buddhai saputrair vajradhribhi509..25..
sikto rjybhiekea510 tath sikto may bhavn.
adyaiva sarvabuddhatva tvay prpta hi maale..26..
rajas511 darand buddh suprasann bhavanti512 hi513.
ntra vo maraa rog514 na ok na515 daridrat..27..
tvay prpt tu sabodhir ynd asmn mahuce[]516.
caturbdiekea517 ktv saddharma518 bhjana..28..
guhyajnni519 iyya dtavyni vidhikramai.520
521
bhita maala divya sarvabuddhair adhihitam..29..
caturasra caturdvra catustoraabhitam.
hrrdhahraracitam aastambhopaobhitam..30..
tasya koe likhed vajra ratnacandrumlinam.
madhye cpi likhec cakram aavajrumlinam..31..
73

cakrasyopari522 likhed vajra vajramlvibhitam.

jvalanta523 araccandruprendum iva nirmalam..32..
aau ca kala sthpy pacamahoadhisayut.
pacadhnyapacaratnapacapallavaobhit..33..
pacaprmt vastrayugapariveit.
sitacandanaliptg pupamlvibhit..34..
nnkhdyanaivedyai524 ca dpamlsuobhit..35..
tato vijayakalaam aaatbhimantrita ktv
pacamahoadhbhi ca vrhi525 pacaratnai ca pacabh
ragai sitakaraktaptaharitair alakta sasthpya
sabhvya ca.
vitna526 vitata caiva nndhvajair alaktam.
pupamlpralamba ca sugandha dhpadhpitam..36..
iya tatra praveayed vastrayugena mukhaveitam.
tato dantakhaka dadyd uacakravartini527..37..
candanaliptgni sragdmamlvibhitni ca. om mrcyai
svhetimantrea sarvopakarany abhimantrya
vidhikramai..38..528
tatra prathama tvan ngkepaa529 guhya ikayet..
namo530 ratnatrayya. nama sarvabuddha531 bodhisattvebhya.
namo asarpapudgalya532. nama samastebhyo
buddhakoibhya533.. tadyath. o hr hr hr534 sarva535
ngnm anantakuln vsukikuln takakakuln
akhaplakuln karkoakuln padmakuln
mahpadmakuln536 kulikakuln varha537 kuln
puarkakuln ghana538 kuln megha539 kuln
jaladakuln540 jaladharakuln541 jmtakuln
savartakuln542 vasantakuln543 airvatakuln
kumudakuln kahlra544 kuln saugandhika545 kuln546
74

hana hana area bandha bandha cpena taya taya utpalena

bhtnm547 abhaya dehi pralayakla iva jala548 dhram549
avatraya550 vara tn ngn551 vakuru kuru phu552 kulpaya
kulpaya553 phu phu554 , o555 kurukulle hr h pha svh
pha556.. anena mantreraya557 gomayena maala558 ktv
vidhin candanenapattra559 padma vilikhya prvdidale
nantdyn aangn sasthpya560 arkaray guggulena
rohi561 ke aottaraata japtv ngn dhpayet.562 pact
pjayet. tato varanti563. yadi na varanti564 tad madyena
snpayitv khadir565 nalena tpayet. tato varanti. yadi na
varanti566 tad kuh567 bhavanti. kriybhojin
vidydhareaivaitat568 kartavya. pact sahrya
mahnady pravhayet..39..
devo varatu klena sasyasapattir astu ca.
sphto bhavatu loka569 ca rj bhavatu dhrmika..40..
iti pariman..
ativi stambhayitukmo570 vyavaidyakt571 pannagam572
kya candanena mrakayitv573 kra pyayet. etan574
mantrea saptbhimantrita ktv575 apakva576 lohitakumbhe
nidhya mahmudrea mudrayitv577 jale kumbha bhajayet.
tat578 kaa vi stambhayet579..41..
gaya bhojana dadyt rvakytha mantrie.
daharya580 khnapndyair ati581 tuyanti pannag..42..
yadi caiva582 na kurvanti mantrio vriptane.
kuh bhavanti ngnm aparitoa583 kria..43..
tena rjnair api saputrntapurai snna ktv
pratyagirmlni pratyagirpacamy584
rajataptre ptavyni kirea sarpithav585. ta rajataptra
praklya586 bhikave dadyt587. vara yvat

75

sarpebhyo bhto na bhavati588. tasyaiva sarpasyubhakarma

yadi daati tad589 mriyate. saptbhimantrea590 siddhi..44..
athav591 kuham apanetukmo592 nena mantrea lohita
via593 nirviktya khdet594. kuham apanayati.
mlamantrea vri japtv sarpghta595 praklayet. nirvia
kurute..45..
atha ngadaranakmo596 raktotpalapattram akaralakajapta597
ktvdhihna598 ngahrade prakipet599. tato ngga600
uttihanti. sdhakd dea mrgayanti. ki kurmo
bhagavann601 iti. yathepsita mantri vaktavyam..46..
kurukullmaalapaalakalpa pacama602

76

Chapter 6
atha rhulabhadrakumro yad piaptrya rjagha pravia
praviya603 ca veuvana gatavn. tatra ca604 ptrapraklanya
drghikm avatro605 yaodharsuto ngena606
vetabhikubhrnty ka. tasminn api607 samaye
rhulabhadrea608 kumrea iya vidy pahit. pahitamtrea
yath kacit svaghn nikrntas tath rhulabhadrakumro
bhagavato ntika609 gata. upasakramya ca610 bhagavantam
evam ha611. tta tvay yan mantra prasdkta612 tasya
mantrasynubhvo may da iti. bhagavn ha. kutra. ngnm
antikt. tad bhagavn anyem api prin rakrtham idam
eva mantra pravartayatu. atha bhagavs tena samayena613
ida mantram asya kalpa [ca]614 vajrapi615 preayitv
rvakya bodhisattvya bhikubhikuyupsakopsikbhya
prasdktavn. tena bho kulaputr616 ida mantram asya617
kalpa [ca]618 ya619 pahati620 candanena maala621 ktv622
tasya arre viadaa vianana623 na ltabhaya na
sarpabhaya624 na pmbhaya625 na ngabhaya na
kuhabhaya na rogabhaya626 na vyabhaya627 na
mgabhaya628 na astrabhaya na atrubhaya na dridrya629
bhaya nklamtyubhaya bhaviyati. ntikramiyati630..1..
atha631 bhagavn sanarakrtha mahklya svapiaptra632
pu hrt633 rkas634 dattavn. s ca635 paurvake636
ubhakarma durbhag bht637. asapratipanno mahklo na
tihati na ramate sana na rakati. s ca rkas638 udvign.
tasy eva639 mahklasya ca640 vakartum ida
77

kurukullkalpa bhita. tata prabhti s641

mahsaubhgybht642. tena hi kulaputr sarvasattvn
vakaraya idam eva mantram asya kalpa v abhyasanyam
iti..2..
atha sunandasya putro643 bhirpa prsdiko daranya
salkaiko jta kitu jaabuddhi644. atha645 sunando
bhagavanta pavn646. bhagavan647 mama putro bhirpa
prsdiko daranyo lkaiko648 jta ki tu jaabuddhi. tat
katha bhagavan tasya649 praj vardhate. yadi bhagavann asau
vatsa skaro bhavet tad yumka sane650 pratipanno
bhaviyati. eva rutv bhagavn abhimukh651 smtim
upasthpyeda kalpam ida [ca] mantram abhata652. tena
bhitamtresau sunandasya putro rohikumro nma653
prajvn654 abht. dvdaena varea655 sarvastravirada
sarvailpakalbhijo656 bht. tena hi kulaputr657
mahprajvddhaye idam eva mantram asya kalpa v
ikayam iti..3..
kurukully nidnakalpa aha658 [sampta]

78

Chapter 7
atha bhagavn khecara659 siddhim uvca..
ghtv staka660 samyak giridodivarjitam661.
ilgartagata ktv662 lokanthena mardayet..1..
punar dharmarasai klya yavatiktikay663 tath.
khukar664 rasenpi mardayec ca dinatrayam..2..
vandhykkolikkrai665 krair bhskaravajrayo.
aviddharavaatoyena stanyamirea mardayet..3..
ta sta kjikenpi saptadh klya mardayet.
lohaptre samveya vddhadrakavae pacet..4..
kanakapups666 tu piendharottarakea vai667.
daki vartayet sta mlamantrasya lakata..5..
pa tena mantrea gandhasryea668 bhvitam.
vahnau ayomaye ptre crayogena jrayet..6..
kicij jre tu pe khapattra sakala graset.
jtarpa tata pacd asyaiva mkika puna..7..
tra ulva669 tato670 jrya tka pacagua tath.
agua jrayet sarva bhaved arkasamaprabham671..8..
79

tasya gujena pujni vedhayet tu672 vicakaa673.

may674 palaka675 viddhv siddha jnti stakam..9..
vajra mrjya676 snuhkrair meagsamritam677.
siddhe ste jared678 vajra chucchundarygasabhavaih..10..
anena bandhite ste maraktd679 ca jrayet.
caku680 mauktika jrya kurukullyogavit sad..11..
kaamtra haren nitya str kmayate atam.
saptartraprayogea khecaratvam iyt681 kt..12..
[iti] rasakhecarasiddhitantra682..
vagena683 piika684 ktv bakula685 bjasya mike.
raktakacukimy lohiky tu dhmayet..13..
sastasya hi vagasya686 mtyur eva na saaya.
pale raupye tu ta srya687 pala688 aipalai puna..14..
parvatn api vindheta kurute traparvatam.
tray trasiddhi689 syt tay sattvrtham pnuyt..15..
sattvrtht puyasabhra690 sabhrd bodhir uttam..16..
iti691 tra692 siddhitantra..
nlakroo693 yathoddio nlacitrakam694 ucyate.
krea ta pibed yog msenbdasahasrika695..17..
k kalambikm mantrair696 labhya697 krabhjane.
aamy prayed yog jvec candrrkanicayam698..18..
haridr699 bhrmar labdhv700 kreloya t pibet.
valpalitavihna syt pauadhena pibed yadi701..19..
80

brahmapurohitn tu jvita syn na saaya.

yatra tatra sthitn tu van702 phalaka703 tath..20..
ghtv karkarpa704 kreloya705 ta706 pibet.
valipalitavihna syt poadhena yadi kriy..21..
iti707 rasyanasiddhitantra..
kurukully rasyanatantrakalpa saptama [sampta]

81

Chapter 8
atha bhagavn auadhiprayogn uvca.708
putrea kry709 baka710 vkapupa krai samloya711 pibed
vratastha.
tasypi nr ca sapoadhena712 pibed bhavet713 putravara
sabhgya714..1..
mantrea cnena vacphalni pini dugdhena715 pibanti ys tu.
putra labhante npalakaena716 t yoita poadhik yadi
syu..2..
lakaka717 mla payas pibed y snnvaee labhate
suputram.
siddhrthamrti paripradeha astrea strea
viradktam..3..
unmlayitv jalataly dya mla nihita iroje.
saptbhimantrktaka tad eva nej jvar vrik718
kaena..4..
dya mla kanakasya yog cturthakenpi nipitasya.
iroruhe tasya nidhpayed yo jvarair719 ghtasya jvarn
apsyet..5..
iladhma720 lavaranla dvirepharjasya rasena yuktam.
82

ptre ca tmre721 nysta722 ghapia karoti kcasya

vinana ca..6..
mla samunmlya sitoccaasya dugdhena piv tu723 pibed
yatheam.
rdhva bhavel ligavara narm724 anena mantrea725
atrdhajaptam..7..
726

ngbhidhn hi dhar727 prasiddh dugdhnvit s ca karoti

lige.
bala saukra janaka728 prajn729 mantrea cnena
atrdhajapt730..8..
gorocana nirdaanasya lol nparjamlni ubhe ca ke.
krya ca tena731 tilaka lalamadhye732 trilokasya vaya
yuktam..9..
mtasya netra hdaya ca lol lalamsa ca tathaiva
nsm733.
saghya piv ca vipcya taile734 puye ca ke vaakj
janasya735..10..
phandrarjasya irojanena736 ukrea raktena737 kusuma738
nmn.
tenjanenjitalocans tu rj739 mahi740 vaam
nayanti..11..
anena mantrea atrdhajaptau pdau kitau741 yatra niveayec
ca.
jnanti vittni mahgatni742 tayor dvayo743
spandanamtrakea..12..
pde sir744 sphurati cordhvagat745 bhavec ca
tad drage746 draviam asti vadanti siddh.
yatrsti vittam iti rotra747 purasarea
vidydharea vasudhtalam kitavyam748..13..
83

chucchundarik749 cra guggulasrdha pralepamtrea.

mattadvipakalile750 pathi tenbhyakta751 sukha prayti752..14..
atyantaka753 kukkurpayasi samutthitena sarpi lipta.
karabhatvanipannapdukam754 kramya nre755 bhramati..15..
pigalasakucakaa756 ghamadhye gopya kallablasya757
madirna kurute tasyonmlena bhadrik bhavati..16..
pke kullaracite vajrhatakhakepad758 vahni.
na jvalatti na citra madir759 sekt punar jvalati760..17..
mantra japtv mlya prasryam abhimantrya
vittiloknm761.
vikrayam akarod yog ativitt bhavanti vij762..18..
markaagthe kepd763 bje764 madir765 nat766 yti.
varuadalodakalepd767 bha tac ca punar yogyam..19..
bakuladalavrisekt768 svasth bl769 bhavanti mtar770.
dhpd771 bhta772 ket kyaprvt cpi..20..
stanam773 udgirako774 blo775 lepc chikhipicchabhasmano
galake.
svastha776 syt punar etadyogottamasuprabhvena777..21..
padakavac778 vidhiyukt vidadhati akadale779 khanit.
bandhanaastrprter780 na781 vadanodare782 nihit..22..
ka ma ra ya krair yukt pi caikra783 bhit sarve.
padakavacnm784 ante caturaa785 yojayed dhmn..23..
786

aikro bindur eka ka a iti ca ta a ahavargntasastho

bja vyor arandhra jvalanaparigata
bindunyottamgam.
gneyc ct tavarga plutam aparatata787 sarvavargrasasth
84

ete sapattim agr vidadhati niyata788 nmayoga

vinaiva..24..
dapratyayo ya saprayoga..
daotpal789 arapukh790 nicla791 girikariktoyena792.
saptanieka dattv aka793 pattre likhed dhmn..25..
hainigan bandhana794 astr varaa ca
sagrme.
anyem apy795 aprti796 nihanti siddha797 mah798
mantram..26..
bhau vidy ktv yo dhatte mantrarjam abhilikhya.
sa bhavati dhanadasamhyo kayavitto py799 adhya ca..27..
o kurukulle svhety800 anena801 mantrea802 ptram labhya
dee durbhikatare bhikur bhikana labhate..28..
utpalakandakaeru krair loya803 y piben nr.
stambhayati ca804 s garbha niyata805 karma svakenpi..29..
mgadhikpacaphala806 pv krea807 y piben nr.
prasavati s sukhayukt etanmantraprabhvea..30..
nimba vruapattra808 piv vajrodakena y nr809.
yonau lepa dadyt prasavati sukhin810 sukha811 potn..31..
gajamgadhik savac hayagandh812 mhiya813 ca
navantam.
vlyukto yoga kurute stanasdhane vddhim814..32..
kumbhphalayukto yoga kurute mlasdhane vddhim815.
aane sarve bhukte816 yo817 v toya pibec ca nsikay.
iraso klapalita818 stambhayati sa819 mantrayogtm..33..
85

avasaniky820 mla kkamc821 kanakabjasayukta.

karpranrapia vargalept sravanti822 ghananrya..34..
acyutasuratd823 virat na vaati patyau824 ndara ca825
kuryt.826
mraam api vidadhti ca827 taccyuti828 hetor aya lepa..35..
karataildhre829 dpa prajvlya surata830 sayoge831.
ukmo pi jano832 ya sa cira833 roy vasen
nry834..36..
vajrnala835 ghadhe madya prokyanti836 ye nar mantrai.
nirvpayanti837 vahni yogo ya lokanthasagadita..37..
838

athparo pi prayogo bhavati839.

candramaalamadhye daadalam utpala vilikhya840

pratyekadalgre841 o tre tuttre ture842 svheti vilikhya843
varaake pi844 tkra845 madhye devadatta vaam nayeti.
tkram api846 om a kurukulle devadatta vaam naya hr
ityanena veayet. candramaald bahi847848 o
prasannatre849 prasanne850 prasannakrii devadatta vaam
naya851 hr ityanena mantrea852 veayitv853 ito pi854 bahi
oaadalam utpala vilikhya855 pratyekadalgre856 o
prasannatre prasanne857 prasannakrii hr858 devadatta
vakuru hr ityanena mantrea veayitv859860 ito pi bahis861
trioaabhir akarair veayet. lkgorocanena raktacandanena
kukumakarpraraktair862 bhrjapattre sikthakena863 veya
trimadhure sthpya raktopacrea trisandhya pjayet.
vabhavati na sadeha..38..
athparo864 pi prayogo bhavati.
oaadalam utpala vilikhya pratyekadale a i u e ai
o au a a madhya865 varaake pi o ha kurukulle devadatta
vaam naya ha svh. utpalabhye okrapaktitrayea
veayet866. vabhavati na sadeha867..39..
86

868

evam avocan ntha869 paranmadhye sthit870 ca ye sattv

potalake nagarje871 paradukhair872 dukhito bhagavn. tan
nsti yan na buddh bht873 sattvrthakrio niyata. neyam
aprv874 cary na. unnayana875 puna cakru..40..
idam avocad bhagavn avalokitevara876 ttamans te ca
bodhisattv mahsattv877 s ca sarvvat parat
sadevamnusuragaruagandharva ca loko bhagavato878
bhitam abhyanandann iti..41..
iti rbhagavatyryatry kurukullkalpo ama sampta879
ryakurukullkalpa sampta..
trravamahyogatantrntaptitrodbhavd uddhta iti880

87

Notes
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28

o namo bhagavatyai ryakurukullyai] C; o namastryai Es , G

nae gate] C, G; naa gate Es
tridukhadukhena] C; triduaduena Es
grhya] C, G; grhyo Es
rpotale] C; rpotalake (hypermetrical) Es
Sandhi has been avoided to obtain a long syllable, as required by the
metre.
This compound is hypermetrical; shortening it to maitreyamukhyai
would correct the metre and preserve the meaning.
bahulkta] C; bahulkta G; bahulkta Es
ca mr ca salokapl] G; kam rkasalokapl C; kumr ca
sapaka(ki)lik Es
ka] conj . (after T); k C; k G, Es
kit anipaya] G; kitanipaya C, Es
vic] G; vc C; vir Es
pganirkaej] G, S; pganirka - - - C
ptlapl] G; pt]lapl C, Es
siddha] C; siddhi(ddha) Es
vidydhar] C, G; vidydhar Es
yakgan] Es ; yakagan C
vadanty aara] G; vadantyo ara C; vadantyo ayn J; vadantyo
ayin R; vadanty ayino Es
yensti] conj .; yensmi C, G; yensmi (sti) Es
mahad adbhuta] C, Es ; mahddbhuta G
bauddham] C; boddhum Es
ukra] C; ruka (ukra) Es
karantyo] C, J, R; karanty G, Es
susam] em .; usam J, R, Y4; u sam Es ; manas C; sanam G
sphanti] J, R, Es ; spanti C, G
vakr] C, G; cakr Es
valayanti] C, G; varayanti Es
Here the Sarnath editor supplied the phrase vajrasya sparena
damim gat .

88

29 We have 12 syllables in this pda , but since the first two syllables of
kurukullamantram have the metrical value of one long syllable and count
as one, the metre preserves the cadence of the eleven-syllables triubh .
30 kurukullamantra] C, G; kurukullamantre Es
31 lekhyam] C; lekhe Es
32 likhana] G; likhita C, Es
33 velay] C; veray (velay) Es
34 tad] Es ; tam C
35 ghrimn] C, Es ; ghrivn G
36 tri] Es ; tri C
37 aokami] Es ; aokam C
38 srdha] Es ; srddha C
39 netre] C; tatra Es
40 trimadhury] G; trimadhur (hypermetrical) C, Es
41 amatsydo] G, Es ; amats C
42 msa] C; msdi Es
43 maitrya] C; mitra G; maitra Es
44 cela G; caila C, Es
45 likhed] C; salikhed Es
46 oa] G, Es ; o C.
47 darpitm] Es ; darpyitm C, G
48 tay ca tantravyea ca] Es ; tath tantravyea ca C
49 krnubhukt] conj .; krnubhokt C; krnna bhokt(jyam) Es .
50 rakta] C, Es ; ratna G
51 dvitye] G; dvityena C, Es
52 arm] Es ; asar (a crossed out by the scribe) C.
53 dvitye] C; dvityena Es
54 rolik] conj . (H. Isaacson); rolika C, G, Es
55 cala] Es ; calat C
56 kurukullake] C, G; kurukulle Es
57 sapatnka kma] C; kma sapatnka Es
58 ca] C; om . Es .
59 sana] G, Es ; san C
60 tatrasth sarvacitrakalbhir] C, G; tatrasthasarvacitrakalbhi Es
61 uklamy] C; uklamy Es
62 paurams] C; pramsi Es
89

63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88

89
90
91
92
93
94

No punctuation in Es .
anena] C; anena mantrea Es
svheti] Es ; svhaiti C
mantrea] C; om . Es .
lakamtra] G, Es ; lakamantra C
v mdhavasya v] C, G; vaikhasya Es
v] C, G; om . Es .
rvakasaghya bhojana dattv] C; rvakasa bhojayitv G;
rvakasagha bhojayitv Es
gaa mantramahynika] C; gaamantramahynikn Es
vijapya] C, G; vijpya Es
ca] C; om . Es .
mantramahynarato] G; mahynarato C, Es
yatra] C; yatra ca G, Es
tenopagamya] C; tenopasakramya G, Es
yathsiddhyartha] C, Es ; yathsiddhartha G
This verse and the next are found also in SM171, p. 346.
vayakt] Es ; - -yakta C, G
nara] Es ; bhavet kat C, G
ca] C; hi Es
mantradharo] Es ; mantradharo C
sa ca sundarm] C, Es ; surasundarm SM
phandra] Es ; phaendra C
akul bhavanti] conj .; sakul bhavanti C, G; aphar mahnta Es
(reconstructed by the editor on the basis of the Tibetan translation).
vkya] C, G; vg Es
vibhavena] C, G; vibhavakena Es
C has here a double daa (end of verse), which indicates that the verse
structure in C does not account for the missing half-stanza in the previous
verse (which possibly wasnt there originally).
variho] C, G; varihn Es
nihkt] C; nihktn Es
rjyasukhni] C, Es ; rj phaln G
sukhni bhokt] C; sukhnubhogn Es
girit] Es ; girist C, G.
akhaalakc chac ca] conj . Goodall; aalakc ca scm C;
akhaatc ca sac G; khaalcchac ca Es
90

95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127

vcaspater] C; vcpater G, Es
dhara] C; dhara Es
nnnidhnadhana] C; nn nidhn mai Es
hemaraupya] C; haimaraupya Es
jtanibaddhacitta] conj .; jtanibaddhacittam C; jtinibaddhacittam Es
parikya] C; parihya Es
mantrnvito] C; mantrnvit G, Es
nada] C; hrada Es .
pta] C; pta Es
jit] conj . Goodall; jan C, G; jann Es
No sandhi (m.c. ).
dvipinopy atha] Es ; dvpino tha (unmetrical) C
ckv] G; ca kv C; ca dv Es
svamantra] G, Es ; sumantra C
maitr] C; mantr Es
sa] Es ; a C
viamt] C; viayn Es
vijitya] G, Es ; vinirjitya (hypermetrical) C
variec] C (svarabhakti for the sake of metre?); varayec (unmetrical) G;
varec (hypometrical) Es
kalpghrirpyam] C; kalpghrirpam G, Es ; kalpam aghrirpam (conj
. Goodall)
loka] C; sattva G, Es
ph gha chadam apha] C; ph gha chadman apha
(unmetrical) G; phaghacchadmamayha (unmetrical) Es
ca] Es ; ca C
pahar] C; pahr (unmetrical) G; pahar Es
tm upsya] conj .; tam apya C, G; tm updiya (hypermetrical) Es
aycita] C; aycita Es
brahmacr tu] Es ; brahmacrtu C
rakt] C; rakte Es
sidhyantha] C; sidhyatha (unmetrical) Es
sane] C, Es ; sdhane G
kuala] C; kuale G, Es
vipul] C; param G, Es
prathama] Es ; om . C
91

128 As this chapter overlaps to a large extent with SM.171 (the

correspondence starting from verse 15 and ending with the first halfstanza of verse 39), SM readings have been included in the critical
apparatus.
129 sapravakymi] Es ; pravakhymi C
130 tuyanti devat] conj .; tuyanti dharmat C; tuyati dharmat Es .
131 athta] C; atha G, Es
132 utpalasya] Es ; utpanasya C
133 parvtty] C; parvtta Es
134 arthin] C; arthn Es
135 dhytv] C; jtv Es
136 pariyakamahratna] C; pariyaka mahratna Es
137 smudrika] C; samudraja G, Es
138 strratnam avaratna] C; strratnvaratna (hypometrical) Es
139 ibharatndiratnni] reconstructed from T; ibharatnni (hypometrical) C;
ibharatna bahuratnni (hypermetrical) Es
140 sjet] C; tyajet G, Es
141 samalaktya] G; alaktv (unmetrical) C, Es
142 nnrp vilsin] C; nnrp vilsin Es
143 mahkoea sapra] C; madkaai (mahkrai) susapra Es
144 pariyaka] C; pariyaka Es
145 dhanevaram] C, Es ; dhanevara conj . D. Goodall
146 sarvasattvrthakd] Es ; sarvasattvthakd (not clearly legible) C
147 [iti] kalpavkasdhanam] Es ; om . C
148 bandha] C; bandha G; bandha Es
149 cetas] G, Es , T; baddha cet C
150 sthitir any na dyate] C; sthitir anya na dyate G; gatir any na
vidyate Es
151 buddhatva] G, Es ; buddhatva C
152 jnamtr] C, G; jnamtram Es
153 The correspondence between the texts of KK and SM.171 starts here and
ends with the first half-stanza of verse 39.
154 citta] C, G, Es ; om . SM
155 vibhvitv] C, G, Es ; vibhvya (hypometrical) SM
156 ca] SM; om . C, Es .
157 tu] emend .; tv (unmetrical) C, Es , SM
158 krea] SM; ikrea C, Es
92

159 citra] Es , SM; citta C

160 nirmalina] Es , SM; nirmlina C
161 sahdidhtuka] C, SM; sahdiloka dhtuka (unmetrical) G;
trisahasrdidhtuka (unmetrical) Es
162 odhya] C, SM; odhya Es
163 kurukullaparvate] SM; kurukulle parvate C; kurukulaparvate G;
kurukullaparvata Es . All these readings involve hypermetrical rush.
164 gatm] SM; gat C, Es
165 sacodya] C, SM; saodhya Es
166 ca] Es , SM; om . C, G
167 tath] SM; tay C, G, Es
168 karet] C, Es (the regular optative form would be kuryt ); puracaret
SM
169 sasphrayed] G; sphrayate Cpc; sphrayete Cac; sphrayed
(unmetrical) Es , ca sphrayed SM
170 pupadhpa] C, G, SM; pupa dhpa Es .
171 dpagandha] SM; gandhadpa C, G; dpa gandha Es
172 lsyamlyantyagtavdya] SM; lsyml tath gtdp C;
lsymltathgtntya G; lsyamlya tath ntyagta Es
173 jagat] Es , SM; jagata C
174 ida] C, G, Es ; iti SM
175 maitrvihre ca] C, G; maitrvihrea Es ; maitrvihre (ca) SM
176 utpdya] C, SM; samutpdya (hypermetrical) G, Es
177 pramodacittam] (unmetrical) C, SM; pramodya cittam (unmetrical) Es
178 puna] C, G, Es ; tata SM
179 prktkrahnaye] C, G, SM; prkthakrahnaya Es
180 pacaskandh punarbhav] em .; pacaskandh apunarbhav
(hypermetrical) C, SMB; pacaskandh punarbhav G; pacaskandh
punarbhav Es , SM
181 prktan] C, G, SM; prktan Es
182 In CS usually neuter, sattva is here a masculine noun.
183 ekntaparinirvt] G; ekntaparinirvt C, Es , SM
184 matv] C, G, Es ; sattva SM
185 nice] C, G, SM; nicet Es
186 utpdayati] Es , G, SM; utpdayec (unmetrical) C
187 utpalkhya] C, G, SM; utpalkas Es
188 tato bhavet] Es , SM; bhavet tad C, G
93

189 akrasvaratodbhavam] C, G; akrkaratodbhavam Es ;

akrasvarasambhavam SM
190 tasmd] C, G, SM; tasy Es
191 viodhit dhyey] C, SM; viodhit dhyy G; viodhitn dhyyn Es
192 odhya bodhya] C, G, SM; odhya bodhya Es
193 tath] SM; tay C, G, Es
194 viantn] C; viant G; viatas tn Es , SM
195 bjakair] C; utpale G, Es , SM
196 tatas] Es , SM; tais (unmetrical) C; tai ca G
197 rakta] Es , SM; ukta C, G
198 sarvbharaa] C, SM; bharaa G; sarvlakra Es
199 This half-stanza is absent in SM which instead has the following five
verses describing the Goddess:
caturbhuj raktavar raktapadmsanasthitm.
raktavastrayug bhavy raktatakamaulinm..
savyabhujbhy ara ca dadhat puna.
avasavyadvitaye cparaktotpaladhrim..
kurukulldriguhntasthm rolikamaulikm.
raktapadmsandhastt rhus tasyopari sthita..
kmadeva sapatnko bhvanyo tivihvala.
rhor upari sapatnkakmadevasthitsanm..
vajraparyakin tatra sarvacitrakalvatm.
dhytv bhagavat samyak sarvlakrabhitm..
200
201
202
203
204
205
206
207
208
209
210
211
212

sdya] C, SM; samsdya (hypermetrical) Es

samhvayet] C, G, SM; samket Es
h] conj .; hu SM
Emended by the SM editor, unnecessarily and incorrectly(?), to ity (nen
)kya .
This half-stanza is absent in C, G and Es .
yogena] C; prayogea G, Es , SM
mukha] C, G(?),Es ; sukha SM
niveayet] C, SM; praveayet Es
drghbhy] C, SM; dvbhy Es
tu] S, SM; om . C, G
sc sc] C, G, Es ; suci suci (unmetrical) SM
anmike] C, G, SM; anmikau Es
latbhy] C, G, SM; lalbhy Es
94

213 dvv aguhv] S, SM; drguhv C, G

214 gatau] C, G, SM; ktau Es
215 samaym anay] G, variant in Es (no source mentioned); samay manas
C; mudrm anay Es ; samayo(nay) jna SM. All readings are
unmetrical.
216 tato bhieka] SM; abhieka C, G, Es
217 gth] C, G, Es ; om . SM (the editor removed gth against the mss).
218 mahmaha] G, Es , SM; mahmaha C
219 te] C, G, SM; om . Es
220 mahadbht] C, G; mahbht Es
221 rjyam abhieka] (hypermetrical) C, G, Es ; rjybhieka SM
222 vad rja] S (reconstructed by the editor from T against the mss
vajrja ; suggested also by H. Isaacson); vajrja C, G; vat prja
SM
223 Cf. SM.172, where the same gth is followed by: iti pahantbhir
buddhjay locandibhir abhieka dyamna dhyyt ([one] should
visualise the abhieka being given, by Buddhas order, by Locan and
others, reciting thus). In the Pradpoddyotana these words are recited
during the ritual of abhieka by the officiating master, without any
mention of the five goddesses. The sdhana described here however,
which the sdhaka performs on his own, requires him to visualise the
goddesses.
224 traidhtuka] C, SM; traidhtuka G, Es
225 raktacitra] C, G, Es ; raktacitta SM
226 prabhbhbhir] C, G, SM; prabh bhti Es
227 dpayant] C, G, SM; bhsayant Es
228 ratnas] SM; ratn C; ratns G; ratna Es
229 varrddha tu dh] C; varrddha ta dh G; varrddhadh
(unmetrical) Es ; varrddha ca dh SM
230 pur] C, G, Es ; pura SM
231 bali] G, Es , SM; bali C
232 mantrenena arkarai] Es ; mantrenena saarkarai (hypermetrical) C,
G; bhvankramaprvaka SM (possibly an error for
bhvankramaprvaka )
233 khaga ptla] C; khagaptla G, Es
234 antardhna rasyaam] C; antardhnarasyanam G, Es
235 ca] G, Es ; om . C
236 na] Es ; tu C; pra G
237 sdheta] C; sdhayed (unmetrical) G; sdhayet (unmetrical) Es
95

238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262

263
264
265
266
267
268
269

trrato bhavet] C, G; trodbhave rata Es

indratva] C, G; mahendratva (hypermetrical) Es
prasdheta] C; prasdhayet (unmetrical) G; prasdhayej (unmetrical) Es
amsntaikamsasya] C, G; amsntai(ne)kamsasya Es
kt] C, G; vrat Es
yvan] C, G; japan Es
jvalet] Es ; jvalati (unmetrical) C, G
mudrpra] om . G
sayoita] Es ; sarvayoita C, G
padmam asalipta] C, G; padma samlipta Es
paka] (reconstructed from T); janma C, G, Es
spa sto] C, G; spe ste Es
sahte caikat] C, G; sahtenaikat Es
ca] C; tu G, Es
siddhastena saspau] C, G; siddhe ste ca saspo Es
ulvo] C, G; svaro Es
mantrastais tath sp] C; mantrastai sasp G; siddhamantrea
saspo Es
dharma] C; puna G, Es
parinirvalbha] Es ; mahparinirva C
mane] C; mana Es
triloke dhtuka] C; trailokyadhtuka Es
hitv] C; dattv G, Es
kurukullbhisamaya] C; kurukull abhisamaya Es
In manuscript C and the Tibetan translation the second chapter continues,
and incorporates what here, and in Sarnath edition, is Chapter 3.
atha te sarvabodhisattv] Sac; atha bhavantas sarvabodhisattv G; atha
bhagavanta sarvatathgat C; atha te sarva[tathgata]bodhisattv Es pc
(text in square brackets reconstructed from T by the editor)
citta] Es ; citta C
parivitarkam] C; parivitarkn Es
vajrapi] Es ; vajrapir C
vajrape] C, G; vajrapi(e) Es
dharmadhtuky] G, Es ; dharmaky C
abhedyaky] G; om . C, Es
kasmicit] C, G; kasmin Es
96

270 bodhisattvn] C; sarvn bodhisattvn G; sarva[buddha]bodhisattvn Es

(text in square brackets reconstructed from T by the editor)
271 bodhisattv mahsattv m eva procu] C; bodhisattv mahsattv m
evam cu G; om . Es
272 katha buddh] C; yad bodhisattv buddh bhagavanto Es
273 vajraky] (corroborated by T) C; vajraky dharmaky Es
274 kasmicit] C; kasmicit [dapi] Es
275 athha] C; tata ha Es ; om . G
276 vajrapi] om . G
277 tatraiva] G; eva C; tatraiva Es
278 vata] C, G; vantu Es
279 parinirvta] Es , G; parinivta C
280 buddh] C, G; om . Es
281 kya] C, G; dharmakya (following T and against the mss) Es
282 sukhvat] C, Es ; sukhvaty G
283 gacchantti] C; yntti G; ynti Es
284 rya] G; om . C, Es
285 sambhogakyena] G, Es ; sambhogena kyena C
286 sukhvat] C; sukhvaty G, Es
287 prayntti] em .; praynti C, G; yntti Es .
288 bodhisattv hu] G; om . C, Es
289 tat] C, G; ha tat Es
290 kya] C; dharmakya (reconstructed from T) Es
291 yntt] Es ; gacchanti G; ynti C
292 buddh] C, G; buddh bhagavanta Es
293 punarjanmagraha cakru cakravartini nirvte] em .; punarjanmagraha
cakru cakravartini nivte [sic] C; punar yanmagraha cakru
cakravarttini vtte G; cakravartini nirvte punarjanmaparigraha cakru
Es
294 na santha] C, G; nirvtt bhavanti Es
295 cakravart tad bhavet] C, G; tad cakravartino bhavanti Es
296 ubhbhy] Es ; khy C
297 vineya] C, G; vinaya Es
298 vintv] C; vintatv G; vijitv Es
299 dvipadottam] G; dvipadottam C; dvipadottama Es
300 kart] C, G; kart Es
301 nityaikabhoktra] C, G; nityaikasaktsu Es
97

302
303
304
305
306
307
308
309
310
311
312
313
314
315
316
317
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333

nityrtha] G, Es ; nitytha C
sarva C, Es ; sarv G
ito] C; ita G, Es
nicita] C, G; nicitta Es
savti] C; svta G, Es
satyam] C, sam G; satya Es
dean] G; dean C; deanm Es
viney] Es ; viney C; vineyn G
sarvai] C; sarvai G; sarvam Es
caikarasbhte] G; caikarasbhto C; ekarasbhte Es
notpdo] C; nodayo G, Es
dhtveka] C; dhtvaika G, Es
pacvti] C, G; pacvtti Es
tasthus] C; tasthu G; satasthus Es
tattvasvarpata] C; tattvarpata Es
sadasattva] C, G; dau sattva Es
apy asabhavt] C, G; anyasambhavt Es
te] C, Es ; tu G
bhvina] C, G; bhvin(t) Es
This passage (with paragraph/verse numbers in braces) is absent in Es ; it
is reflected in T.
procu] G; procu C
sino] em .; ino C; ssino G
vajrapir] G; atha vajrapir C
manyatha] conj .; manyatha C, G
Lack of sandhi here, while there is one in a similar situation just two
words to the right, possibly implies a comma.
sthitasypi sthitir] C, Es ; sthitasypy asthitir G
yti] G; jti C
aakn] em .; aakn (a faint dot however above the final may be a
faded anusvara) C; eakn G
Jti , in this and the previous verses, lacks the nominative ending; it may
be regarded in this text as neuter.
prattimtraka] G; prattimtra (unmetrical) C
vij] C, G (this seems to be an injunctive form, here used in the
affirmative)
Here ends the passage which has been preserved only in C and G.
98

334 katha mudr katha mantr] C; katha mantr katha mudr G;

katha mantr katha tantra Es
335 sarv] (corroborated by T) C, G; sattv Es
336 mantramudrdi] C; mantramudrdya (unmetrical) G, Es
337 hi] C; om . G; tat Es
338 pramit ca y] C, G; pramitray Es
339 vajrasattvatva] C; vajrasattva ca Es
340 kurukully bodhicittakalpas ttya] Es ; dvitya kalpa sampta C;
dvityakalpa sampta G
341 vidrumea] G; vidrumea tu (hypermetrical) Es ; vidrumea tad
(hypermetrical) C
342 vaam] C, G; vaya (unmetrical) Es
343 pukaro] emend .; pulak C; pulak ca G; puruk Es ; pukara
(transliterated from Sanskrit) T
344 kre] C, G; kra Es
345 khengni] C, G: khair agni Es
346 naavem] C, G; naangaphaivaiy Es
347 samanvitenmuk] C; samanvitena amuk G; samantritena amuk Es
348 mlamantrea] C, G; mlamantra Es
349 raktasammirea] G; raktena C, Es
350 karprea kukumena] C, G; kukumena karprea Es
351 kastrikdibhir] C, G; kastrikbhir Es
352 likhet] (reconstructed by the editor from T) Es ; om . C, G
353 prajvardhane] Es ; praj vardhate C
354 khena vahni] C; khengni Es , G
355 vipra] C; vipragha Es
356 aarak] C; arakn Es
357 pattra] C, G; om . Es
358 vacy khaam] em .; vacy khaam C; vacakha G; vacy Es
359 vyuta] G; ayuta C; v ayuta Es
360 tata] C, G; om . Es
361 pitn] C, G; prapitn Es
362 gruavidhi] C, G; gruavidhitantra Es
363 yvatyo] Es ; yvantyo G; yvanto C
364 mantra] C; yantra G, Es
365 sarvs t] em .; sarvastd C; sarv t; G; sarvs tad Es
99

366 Verses 8 and 9 are in manuscript C repeated twice.

367 rgvalokant] em .; rgavalokant G (in this manuscript t with virma
is written almost the same as t without one); rgvalokan C, Es
368 ktv vaya] G, Es ; ktvaya (in the repeated verse though ktv
vaya ) C
369 praj] C, G; praj Es
370 tasmt t prptukmo yas] om . Es
371 tk praj sa sdhayet] C; tk praj prasdhayet G; tk
samdhayet praj Es
372 viuddh] C; uddh G; uddh [ca] Es
373 s] C, G; sa(s) Es
374 This and the next two verses are found also in SM.180, (not in the same
order).
375 ah] C; ah G; a (apart from the missing ending, this spelling is
also correct) Es ; a SM
376 yamadhu] m.c. C; yamadhus G, Es .
377 brahm mgadh] C, G; brahm mgadh Es ; brhm [ca]
mgadh SM
378 prajvardhanatantra] emend .; prajvardhanatantr C;
prajvardhanavidhi G; prajvarddhan[ya]tantra Es
379 Verses numbered here 12 and 13 apear in Es in reverse order.
380 ghta] G, SM; saghta C, Es
381 cakrkita] SM; sucakrdva C; ukrdva G; sucakrd v Es
382 darghte pralepena] C, Es ; darghtapralepena G, SM
383 viananatantra] emend .; viananatantr C; viansanavidhi G;
viananatantra Es ; viatantram SM
384 jr calik] C, SM; jri calik G; cal jlik Es
385 vayatantra] emend .; vayatantr C; vaya tantra G; [...
vaya]tantra Es
386 vikarj] G, Es ; vikar C
387 buddhat] C; buddhit G; buddhabhi(dh) Es
388 uccrit] C; ucrit G; abhysit Es
389 This verse is found also in SM.171.
390 madantapatra] Es , SM; madantpatra C; madantapatra G
391 dan] C, SM; dar Es
392 sundara] Es ; sukara C; svakara G, SM
393 vc doa] C; vcn doa G; vcdoa Es
394 tanubhavn] C, G; tanubhav Es
100

395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
412
413
414
415
416
417
418
419
420
421
422
423
424
425
426
427
428
429

don kipan] G; don kipana C; doakayd Es

yasmt] C; tasmt Es
jinauras] C, G; jinaurasa(s) Es
vikuale nind] C; vikuale nind G; vikualair doa Es
mantraklitajihvin] G; mantraklitajihvay C, Es
kurudhva jan] C; kuruvnagh G, Es
ankulatare] C, G; ankulatale Es
prasarekaa] C; prasavekaa Es
rj] C; rjau G; rjo Es
mrty] C; marty G, Es
mank] C; kat Es
vryacaraa] C; vryanidhana Es
sevatha] Es ; sevatu C
dhynabalena] C, G; dhynavaena Es
buddhn nabhasy ekate] em . C, T; buddhrabhasyekate C; buddhna ta
sokate G; buddhn na tat tyakyate] Es
parigata] C, Es ; parivta G
payante] C, G; payanti Es
karutmak] C; karutmakn Es
hayagrvapade] G, Es ; hagrvapade C
rgakulatantra] Es ; rgakulamantra C
athparo pi prayogo bhavati] Es ; athparo vibhavati prayoga C
apara] C; apar G; para Es
ca] C; cpi (hypermetrical) G, Es
aindr] Es ; aindry G; aindryd C
samrabhya] Es ; rabhya C, G
kt] G, Es , T; vrat C
ca] C; tu G, Es
phu] G; ph Es ; phus C; phu T (sTog)
tantra] C; yantra G; mantra Es
sdhyasdhyy] C; sdhasya sdhyy G; sdhakasya sdhyy v Es
rajasval] C, G; rajasval Es
bhau] Es ; bhu C; vmabhu G
rjna] Es ; rjna C
v] C; ca (unmetrical) G, Es
vayatantravidhi] C; vayavidhi G, Es
101

430 atha rakcakra] Es ; rakcakra C; raktha cakra G

431 prvea ca likhed] conj .; prvea likhed (hypometrical) C, G; prve
clikhed (hypometrical) Es
432 cpam] Es , G; cpa C
433 pim] C; pi ca (hypermetrical) G; pi tu (hypermetrical) Es
434 cottare] C; uttare Es
435 tura] C; ntaram G; antara Es
436 candramadhye] C; madhyacandre G, Es
437 veayet] C; veita G, Es
438 tu utpala] (hypermetrical rush in pala?) G; Es ; ttpala (unmetrical) C
439 rak bhavati vat] em .; rak bhavati vt (unmetrical) G; om . C,
Es
440 siddhi] C, Es ; om . G
441 vara] emend .; ivara C, G(?); vara Es
442 kartukmena] C, G; prptukmena (against the mss) Es
443 vilikhya] G, Es ; om . C
444 ca] C, G; om . Es
445 ratnkrm utpalakalik] C; ratnkram utpala Es
446 jr] C; jlu G; jru Es , T (sTog)
447 vilikhyeda] G; vilikhya C; vilikhed ida Es
448 dvdaamy] C, Es ; dvdaym aamy G
449 bhta] C, G; bhta Es
450 sapjya mantraata] Es ; ata ata C; ataata G
451 The order of words and clauses in this paragraph differs significantly
between C, G and Es . I adopted here mainly the C version. Instead of
giving variant readings, which would be too confusing, I adduce this
paragraph from G and Es in its entirety. G runs as follows:
magalavre
madhyhnavely
cittakapardaka
prpya
kurukullmantreaatajpenlabhya pj ktv dvdaamsu
npayitv karatale tasthpya [sic] ko japet. dyteu parjayo
bhavati. bhau netrakarpaena prvtya dhrayet. anena dhanevaro
bhavati. athav ta kapardaka bhe prakipya dharay
gopayet. pratidina krpaa labhate..
Es runs as follows:
madhyhnavely magalavrea cittakapardaka prpya karatale
sthpya koi japet. dyte jayo bhavati. ta kapardaka
102

kurukullmantreaata japenrabhya pj ktv dvdaamu

snpayitv anyakarpaena prvtya bhau dhrayet. anena
mahdhanevaro bhavati. atha ta kapardaka bhe prakipya
dharay gopayet. pratidina krpaa labhyate..
452 rjyasiddhidytalbhaphalasiddhitantra] em .;
dytalbharjyalbhaphalasiddhitantras C;
rjyasiddhidytilbhaphalasiddhitantra G;
rjyasiddhidytalbhaphalasiddhitantr Es
453 kurukully caturtha kalpa sampta] em .; ttya kalpa sampta C,
G; kurukully caturtha kalpa Es
454 In C there are markings above th as if this syllable was crossed out.
455 Because of smudging, it is not possible to tell whether the reading in C is
rajas or rajas .
456 kipra buddhatvam] C; buddhatva ghram G, Es
457 surajitm] G, Es ; surajit C
458 ca] conj .; om . C, G; [tu] Es
459 tu] C; ca G, Es
460 cottare] C; ca uttare (unmetrical) G, Es
461 raktbharaam eva ca] Es ; om . C, G (also, not accounted for in T)
462 ca] conj . (m.c.); om . C, G, Es
463 iya] C, G; iya tatra (hypermetrical) Es
464 pupaprakepaa] Es ; pupaprakepa G; pupbhieka C
465 vajra] Es , T; om . C; ja G
466 vara bhavati. be patati] (reconstructed from T by the editor) Es ; om .
C, G
467 vipakaraa] C; vikaraa G, Es
468 dhanui] C, Es ; dhanui s()are ca G
469 New paragraph in Es .
470 praveyaiva] C, G; pravee eva Es
471 kasyacid amaalapraviasya] C; kasyacida amaalapraviasya G;
kasyacid ida maalam [a]praviasya Es
472 vyathet] C; vyathed iti G; vyayeti Es
473 narake] Es ; naraka C, G
474 ratnatraydikam] C, G; ratnatraydi Es
475 itydivistaratantra] C; iti.. vistaratantrasiddhi G; vistaratantrasiddhi
Es
476 samaya dattv] C, G; apatha dattv Es
103

477 Even though we have in this verse mantri (the third person) instead of
tvay (the second), this is still a direct speech. The master alternates
between the second and the impersonal third persons (passive
construction or optative). The direct speech definitely ends in verse 23,
where the master (crya ) becomes the grammatical agent (cf. verses 2324).
478 higulacrakair] em .; higlacrakair C; higulacakair G;
higula gairika Es
479 Final r elided because of sandhi.
480 kukumai raktacandanai] C; kukumai raktaktacandanai G; kukuma
raktacandanam Es
481 drutenpi] C; dr(?)umanpi G; druta cpi Es
482 home v athav] Es ; home v nathava G; home athav C
483 cakre C, Es ; cakro G
484 pratihdau] C, G; pratihita Es
485 raktamaya krya] C, G; raktarpayuta sarva Es
486 kya] C, G; kaya Es
487 na mvaca] C, Es ; nnta vaca G
488 tyajahi] em . (on the authority of T); taj jahhi] (hypermetrical) C, Es ;
tyajahi hi G
489 tvay sad] C, G; sad tvay Es
490 karma] G, Es ; karmam C
491 daapramitbhmi] em .; daapramitbhmir C; daapramitbhmi
G; daapramit bhmi Es
492 nvamantavyas] Es , G; nvamantavy C
493 udvhy] C, G; udgr(dv)hy Es
494 ge] C; gake (hypermetrical) Es
495 tat] Es ; tata (hypermetrical) G; tata (hypermetrical) C
496 vandayen] C; valtuyen(?) G; bandhayen Es
497 varayec] C, Es ; vandayec G
498 mahpayet] C; mahpatnata G; sadrpayet Es
499 sthne] C, G; sthna Es
500 trnm tu] C; trnmpi G, Es
501 vandan] C, G; vandana Es
502 dim] C, G; dima Es
503 karavra] C, G; karavra ca Es
504 jav] Es ; yavn C (probably a variant spelling for jav , with the nasal
becoming homoorganic before the following t ); javn G
104

505
506
507
508
509
510
511
512
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514
515
516
517
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521

522
523
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526
527
528
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532

anyni] G; anyni ca C, Es
savaraka] C; tu savara G; ca savara Es
snpayet] C, Es ; rpayet G
hstena utpalena] G; kumbhenotpalenpi C; kumbhena utpalena Es
saputrair vajradhribhi] C, G; putrai vajradhardibhi Es
sikto rjybhiekea] G, Es ; abhiekea yath siktas (hypermetrical) C
rajas] C; rajas Es
bhavanti] C, Es ; bhavantu G
hi] Es ; ca C; te G
rog C; rog G; rogt Es
na ok na] C, G; okn na ca Es
mahuce] em . (on the authority of T); mahsuce C; mahsunai G;
mahsukht Es
caturbdiekea] C; caturbdieke G; caturm abhiekea Es
saddharma] Es , G (on the authority of T); saddharmya C
guhyajnni] C, G; guhyadnni Es
As regards sentence structure, the loka division in C (where the verse
ends with vidhikramai ) is probably more correct.
Starting here and ending with paragraph 38, this passage is absent in C, G
and T. It is however very likely that it was part of the original version,
since the word vidhikramai , which precedes it and occurs again at its
end, suggests a homoioteleuton omission on the part of the scribe.
cakrasyopari] conj .; candrasyopari Es
jvalanta] Es pc; jvaranta Es ac
naivedyai] Es pc; nivedyai Es ac
vrhi] conj .; brhi Es
vitna] conj . (D. Goodall); vitna C, G, Es
uacakravartini] Es ; uacakravartin J, R
Here ends the passage which is absent in both C and T; it started with the
second half-stanza of verse 29.
kepaa] C; kepay G; kapaa Es
namo] C, G, Es ; o namo E1, E2
sarvabuddha] Es , E1, E2; buddha C
asarpapudgalya] em .; amahryamudgalya C; amahpudgalya
G; asarpapugalya Es ; 'stu mahpudgalya E1; mahbhayapugalya
E2

105

533 samastebhyo buddhakoibhya] Es ; saptabhyo buddhakoibhya C;

saptabhyo buddhaibhyas G; tebhyo samyaksabuddha E1; saptebhya
samyaksabuddhebhya
534 hr hr hr] C, G, Es , E2; hr hr E1
535 sarva] C, G, E1, E2; sarvnanta Es
536 mahpadmakuln] C, G, Es , E2; om . E1
537 varha] em .; valha C, G, E1; vrha Es
538 ghana] C, G, E2; dhana Es ; pna E1
539 megha] C, G, Es , E2; madya E1
540 jaladakuln] Es , G; jalacarakuln C; om . E1, E2
541 jaladharakuln] C, G, Es , E2; om . E1
542 savartakuln] C, G; savartakakuln Es ; om . E1, E2
543 vasantakuln] Es , E1, E2; om . C, G
544 kahlra] C, Es , E2; kahlraka G; kahlda E1
545 saugandhika] C, Es ; saugandhi E1; saugandhindhi E2
546 kuln] Es ; kuln C
547 bhtnm] C, G, E1, E2; bhtn Es
548 jala C, G, Es , E1; vajra E2
549 dhram] E1; dharam C, G, Es , E2
550 avatraya] C, G, E1, E2; avatrayan Es
551 vara tn ngn] C, G; varan tn ngn E2; varan ngn Es ; vaan
tnga E1
552 vakuru kuru phu] Es , T; vakuru phu kuru kuru phu C, G, E2;
dhakuru ku kuru kuru pha E1
553 kulpaya kulpaya] Es , T; krpaya krpaya C, G, E1; krya krya E2
554 phu phu] C, T (most editions of T); phu Es , G; pha pha E1; phu
phu E2
555 o] C, G, E1, E2, T; om . Es
556 pha svh pha] T; svh pha C, G; pha E1; pha svh E2; svh o
kurukulle hr h pha svh pha ity Es
557 mantreraya] C, G; mantrepatita Es
558 maala] C; maalaka Es , G
559 pattra] C, G; dala Es
560 aangn sasthpya] Es ; ngakn sthpayitv C; ngaknasthpya
G
561 No sandhi, as is the accepted usage here for this combination of vowels C,
Es ; rohirake G
106

562
563
564
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566
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ngn dhpayet.] G; ngn dhpa dattv C, Es

tato varanti] G; om . C, Es
yadi na varanti] C, G; varayanti, yadi na varayanti Es
khdir C, Es ; tlakhadir G
varanti] C; varayanti Es
kuh] C; kuh G; kuhni Es
vidydhareaivaitat] conj .; vidydhareaitat C; vidydhareetat G;
vidydhareaiva tat Es
sphto bhavatu loka] C, G; loko bhavatu sphta Es
stambhayitukmo] Es ; stambhitukmena C, G
vyavaidyakt] C; vyavaidyt G; vyavaidyakatvt Es
pannagam] C, G; ngam Es
mrakayitv] C, G; mukayitv Es
etan] C, G; anena Es
Single daa in C.
apakva] Es , G; pakva C
mudrayitv] C; mudriyitv G; mudrayitv japet Es
tat] Es ; tata C, G
stambhayet] C; stambhayati Es , G
daharya] C; dahany G; daded Es
ati] C; iti Es , G
caiva] C; caiva Es
aparitoa] C, G; aparitoaa (hypermetrical) Es
pratyagirmlni pratyagirpacamy] C; pratyagirpacamy G;
pratyagirpacamy pratyagirmlni Es
ptavyni kirea sarpithav] C; ptavyni kirea sarpi. athav G;
kirea sarpithav ptavyni Es
ta rajataptra praklya] C, Es ; rajataptre praklya G
dadyt] C, Es ; datv G
bhto na bhavati] Es ; bht na bhavanti C; bhtn bhavanti G
tad] C, Es ; tadsau sarpo G
saptbhimantrea] Es ; saptbhimantrae C; saptbhimantrite G
athav] G; atha C, Es
apanetukmo] C, G; apanetukmena Es
lohita via] C, G; lohitavia Es
khdet] C; bhakayet Es , G
107

595
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602
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604
605
606
607
608
609
610
611
612
613
614
615
616
617
618
619
620
621
622
623
624
625
626

sarpghta] C, G; sarpaghtaka Es
ngadaranakmo] conj .; ngadaranakmena C, G, Es
akaralakajapta] C, G; akaralaka japta Es
ktvdhihna] C; ktvdhihna Es ; ktv adhihna G
prakipet] Es , G; prakepet C
ngga] Es , G; ngaga C
ki kurmo bhagavann] G; ki kurmo bhavnn C; ki kuryma diatu
bhavn Es
kurukullmaalapaalakalpa pacama] Es ; caturtha kalpa C;
catutha[sic]kalpa sampta G
paviya] Es , G; pravia C
ca] C, G; om . Es .
avatro] em .; avatra C, Es ; avata tato G
suto ngena] conj .; sutena C, G, Es
api] C; om . G, Es
rhulabhadrea] C; rhula G; rhulabhadra Es
ntika] C; ntike G, Es
ca] C; om . G, Es
evam ha] C, G; etad avocat Es
tvay yan mantra prasdkta] C; yat tvayya mantra prasdktas
Es
tena samayena] C; tasmin samaye G, Es
ca] Es pc (om. Es ac); om . C, G
vajrapi] C, G; vajrapina Es
kulaputr] C; kulaputr G; kulaputra Es
mantram asya] Es , G; mantrasya C
ca] Es pc (om. Es ac); om . C, G
ya] G; ya C; ye Es
pahati] C, G; pahanti Es
maala] Es ; maalaka C, G
Single daa in Es .
viadaa vianana] G; vianana viadaa C; na
viadaa na vianana Es
na sarpabhaya] C; om . Es , G
na pmbhaya] Es , G; om . C
na ngabhaya na kuhabhaya na rogabhaya] G; na rogabhaya na
ngabhaya Es pc; na rogabhaya C; na ngabhaya Es ac
108

627
628
629
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631
632
633
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635
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637
638
639
640
641
642
643
644

645
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652

653
654
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656
657
658

vyabhaya] C; vylabhaya Es
na mgabhaya] Es ; na vyamgabhaya C, G
dridrya] C; dridra Es , G
ntikramiyati] C; om . Es , G
atha] C, G; atha ca Es
svapiaptra] Es , G; svapiapta C
hrt] C, G; hrit Es
rkas] C, Es ; yakin G
s ca] Es ; om . C
paurvake] C; paurvike G; paurvken Es
In CS the sandhi would be durbhagbht .
rkas] C, Es ; yaki G
tasy eva] em .; tasyaiva C, Es ; tasy G
ca] G, Es ; om . C
s] G; om . C, Es
saubhgybht] G; saubhgybht C; saubhgyam abht Es
sunandasya putro] C, G; sunandaputro Es
prsdiko daranya salkaiko jta kitu jaabuddhi] conj .;
prsdika salkaika kitu jaamati C; prsdiko mahlkaiko
jta kitu jaabuddhi G; prsdiko daranyo lkaiko jta kitu
jaabuddhi Es
atha] Es ; asau C; a G
pavn] C, G; etad avocat Es
bhagavan] Es , G; bhagavana C
daranyo lkaiko] Es ; om . C; lkaiko G
tasya] C, G; om . Es
yumka sane] C; yumacchsane Es , G
abhimumh] G; abhimumh C, Es
upasthpyeda kalpam ida ca mantram abhata] Es pc; upasthpya
idam abhat. kalpam asya mantra v C; upasthpyeda kalpam ida
mantram abhata G, Es ac
nma] Es , G; om . C
prajvn] C, Es ; mahprajvn G
dvdaena varea] C; dvdaavarea Es , G
sarvailpakalbhijo] C, G; sarvakalpakualbhijo Es
kulaputr] conj .; kulaputra C; putr Es
kurukully nidnakalpa aha] om . G
109

659
660
661
662
663

664
665
666
667
668
669
670
671
672
673
674
675
676
677
678
679
680
681
682
683
684
685
686
687
688
689
690

khecara] C; khecararasa Es
staka] C, G, Es pc; straka Es ac
varjitam] C, G; varjite Es
ktv] G, Es ; bhtv C
yavatiktikay] C, G (the sign over kta in C is probably a sign for i cf.
sarpi in C.8.15); yavatiktakay Es ; jbatikitika (a rendering of Sanskrit
yvatiktik? ) T
khukar] C, G; khupr Es
krai] Es , G; krai C
kanakapups] G; kanakapup Es
piendharottarakea vai] C; piendharopari veitm
gandhasryea] Es , G; ga- - -sryea C (the syllable ndha is illegible)
tra ulva] C; tr sulva G; traulva Es
tato] C, G; tatsama (hypermetrical) Es
prabham] C, G; prabha Es
tu] Es ; om . (hypometrical) C, G
vicakaa] Es , G; dhanevara C
may] Es ; msay C, G
palaka] C, G; capala Es
vajra mrjya] C; vajram arka G; vajramrya Es
meagsamritam] C; mega miy(?) samanvita G;
meagasamanvitam Es
jared] G; jrayed C, Es (hypermetrical)
maraktd] m.c. C; maraktd m.c. G; marakatdi (hypermetrical) Es
caku] C, Es ; cakui G
iyt] C, Es ; bhavet G
siddhitantra] C, G; tantrasiddhi Es
vagena] C, G; kuruvinda (hypermetrical) Es
piika] Es ; piik G; phik C
bakula] C, Es ; bakul] G
sastasya hi vagasya] G; sa stas tena vagasya C; saste caivamityasya
Es
srya] C; jrya G; mrgya Es
pala] C; pala G; pale Es
tray trasiddhi] conj .; tr y trasiddhi] C, G; traptlasiddhi Es
sabhra] C, G; sambhra Es
110

691
692
693
694
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696
697
698
699
700
701
702
703
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705
706
707
708
709
710
711
712
713
714
715
716
717
718
719
720
721
722
723

iti] Es ; om . C, G
tra] C, Es ; tr G
kroo] C; kroo G; kroho Es
citrakam] G; citraka C, Es
sahasrika] C; shasrika (unmetrical) Es , G
mantrair] G, Es ; antrair C
labhya] C, G; lambya Es
candrrkanicayam] C, G; candrrkatrakam Es
haridr] Es , T; haridr C, G
labdhv] Es ; labdh C, G
valipalitavihna syt pauadhena pibed yadi] Es ; om . C, G
van] Es , G; van ca (hypermetrical) C
phalaka] C, G; kalaka Es
rpa] C, G; rpn Es
kreloya] Es , G; krelodya C
ta] C, Es ; tat G. The masculine form of the pronoun tad is the
accepted usage in this type of text for neuter nouns.
iti] Es ; om . C, G
atha bhagavn auadhiprayogn uvca] Es ; om . C, G
kry] G; ky C; kryo Es pc; kry Es ac
baka] C, G; vaa Es
samloya] Es , G; samlodya C
sapoadhena] Es , G; sahapoadhena (hypermetrical) C
bhavet] C, G; sa Es
sabhgya] C (on the authority of T); subhgya G; subhgya Es
pini dugdhena] C; dugdhena piv tu Es
npalakaena] Es , G; sanpalakaena (hypermetrical) C
lakaka] C, Es ; lakakhya G
jvar vrik] C; jvarn varikakn Es , G
tasya nidhpayed yo jvarair] C; tasya ridhpayed yo jvara G; ta
paridhya yojya jvara Es
iladhma] conj .; ioladhma C; il(?)amla G; ikvramla
Es pc; iavlamla Es ac
ptre ca tmre] C, G; tmre ca ptre Es
nysta] C; stana G, Es
piv tu] C, Es ; pi ca G
111

724 narm] C, G; np Es
725 anena mantrea] C, G; mantrea cnena Es
726 This verse is numbered 11 in Es . I followed here the verse sequence of
C and G. Verses numbered here 8, 9, 10 and 11, are numbered in
manuscript S 11, 8, 9 and 10 respectively.
727 dhar] emend .; dhal C; vala G; val Es
728 janaka] C, G; sajala Es
729 prajn] C, G; jann Es
730 atrdhajapt] conj .; atrdhajaptam MSS
731 tena] om . G
732 tilaka lalamadhye] emend .; tilaka tu lalamadhye tilaka C;
tilaka ca lale madhye tilaka G; tilaka lale madhye Es
733 nsm] C; nsikm (hypermetrical) Es , G
734 taile] SM; tailam C; taila G, Es
735 In C the clauses of this half-stanza are in reverse order: puye ca ke
vaakj janasya. saghya piv ca vipcya taila.
736 irojanena] Es ; irojanena C, G
737 ukrea raktena] C, G; raktena ukrea Es
738 kusuma] conj . on the basis of T; kusumbha MSS
739 rj] C, G; rjo Es
740 mahi] Es , G; mahi ca (hypermetrical) C
741 pdau kitau] C; pdvavanau Es , G
742 mahgatni] C; mahm agrattni G; mah gatni Es
743 dvayo] Es , G; dvayo C
744 pde ir] G.; pdau ir C; pdau ira Es
745 cordhvagat] C, G; cordhvagato Es
746 drage] Es ; drake C, G
747 rotra] C; sautra Es ; rotra G
748 vasudhtalam kitavyam] C, G; vasudhtalaikitavyam Es
749 chucchundarik] Es ; chuchundarik C, G
750 kalile] C; kalilena G; kalite Es
751 tenbhyakta] C, G; tenbhyasta Es
752 prayti] Es ; yti (hypometrical) C, G
753 ka] C, G; k Es
754 nipannapdukam] C; nipanna pdukam (unmetrical) Es , G
755 nre] Es ; nrato (hypermetrical) C, G
112

756 pigalasakucakaa] G, T; pigalasakucakaa C;

pigalakkasakucakahaka (hypermetrical) Es
757 kallablasya] C (the reading could also be kallavlasya , as C does not
distinguish between ba and va ); kalla(?)alasya G; kandavlasya Es
758 khakepad] C, G; khavpand Es
759 madir] C, G; madya (hypometrical) Es
760 punar jvalati] C, G; prajvalati Es
761 prasryam abhimantrya vittiloknm] C; prasryam abhimantrya
vittiloknm G; prasrya vtti loknm Es
762 vij] em .; vija C; vijy G; vaij Es
763 guthe kepd bje] em .; gthakepd] C; guthe kept bje G;
gthkepd Es
764 bje] C G; bjena (hypermetrical) Es
765 madir] Es , G; madir ca (hypermetrical) C, G
766 nat] C, G; nga(a)t Es
767 varuadalodakalepd] C, G; vakulodakalepd Es
768 sekt] G.; sekd C; sevant Es
769 svasth bl] G; blt svasth] C; sthnal Es
770 mtar] m.c. Es ; mtara (unmetrical) C; mtarata G
771 dhpd] C; dhmd G; sad dhpd (hypermetrical) Es .
772 bhta] Es , G; bhauta C
773 stanam] C, G; svalpam Es
774 udgirako] C, G; udgirato Es
775 blo] Es ; ble C; bla G
776 svastha] Es , G; svastha C
777 yogottamasuprabhvena] C; yogavarasya prabhvena G;
yogavaraprabhvena Es
778 padakavac] conj .; yadagaak C; padagasak G; padaaak Es ;
yadakabaka (probably a transliteration of yadakavak ) T
779 akadale] C; akadale sad Es , G
780 astrprter] C, G; astrnte Es
781 na] C, G; nga Es
782 vadanodare] C, G; vadanodara Es
783 caikra] C, G; cekra Es
784 padakavacnm] conj .; yadagaaknm C; padagaskm G;
padaaaknm Es
785 ante caturaa] C, G; antacatusra Es
113

786 This verse (or perhaps two, numbered as one unit) is absent in C, G and
T.
787 apara tata] conj .; aparatata C, Es
788 niyata] Es pc.; nayata C, Es ac
789 daotpal] G; daotpala C, Es
790 arapukh] G; arapukha C, Es
791 nicla] G; nicula C, Es
792 kariktoyena] C; karitoye G; kariky ca toyena Es
793 aka] C, Es ; aka G. iaka is an alternative spelling for ssaka
(lead).
794 bandhana] G; bandha C; baddha Es
795 apy] om . C
796 aprti] C, Es ; prti G
797 siddha] C; siddha Es , G
798 mah] C, Es ; mahyan G
799 py] C, G; om . Es
800 o kurukulle svhety] (hypometrical) C; o kurukulle svhe G; o
kurukulle hr h svhety Es ; o kurukulle svh T
801 anena] om . G
802 In Es the first half-stanza ends here, and the phrase ptram labhya is at
the beginning of the second half-stanza. This is incorrect, as metrically,
this phrase must belong to the first half-stanza.
803 krair loya] C; kreloya G, Es
804 stambhayati ca] C; stambhayati G, Es
805 niyata] C niyata tat Es ; niyata ta G
806 mgadhikpacaphala] C, Es ; mgadhikya pacaphalni
(hypermetrical) G
807 krea] C, G; dugdhena Es
808 nimba vruapattra] G; nimbavruapattra C; nimbavrua
pattra Es
809 y nr] C; tasya ca G; tasy Es
810 sukhin] C; nr G, Es
811 sukha] C, G; sukha Es
812 savac hayagandh] C; savac yagandha (unmetrical) G; savaco
vagandh (unmetrical) Es
813 mhiya C, Es ; mhia G
814 stanasdhane vddhim] Es , G; stanasdhanodvddhim C
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815
816
817
818
819
820
821
822
823
824
825
826
827
828
829
830
831
832
833
834
835
836
837
838
839
840
841
842
843
844
845
846

kumbhphalayukto yoga kurute mlasdhane vddhim] Es ; om . C, G

bhukte] conj . Isaacson; bhukte MSS
sarve bhukte yo] C, G; bhukte sarvath Es
klapalita] Es ; klapka C, G;
sa] C, Es ; sva G
avasaniky] C; avasanikhay G; avantiky Es
kkamc] Es ; kmc (unmetrical) C, G
sravanti] C, G; dravanti Es
acyutasuratd] C; acyutasurat Es
patyau] C; patau (unmetrical) Es
ndara ca] Es ; ca ndara C
IN G this half-stanza reads: acyutasurat nr vasati ca ta pattau
ndara kuryt .
ca] C, G; om . (unmetrical) Es
cyuti] C. Es ; cyuta G
karataildhre] C, G; sukare taildhre Es
surata] Es , G; sura C
sayoge] C, G; sagame pi Es
jano] C, G; naro Es
sa cira] C, G; sucira Es
nry] Es ; nry ( dropped because of sandhi?) G; nrya (m.c. ?) C
vajrnala] C, G; vajrnale Es
prokyanti] C; prokanti G; proyanti Es
nirvpayanti] C, Es ; nirvpayati G
The passage starting here and ending with the words vabhavati na
sadeha in paragraph 39 is absent in T.
athparo pi prayogo bhavati] Es ; aparo pi prayogo bhavati C;
athparavasyaprayoka G
vilikhya] C, G; likhitv Es
pratyekadalgre] Es ; pratyeka dalgre C, G
ture] C, G; om . Es
vilikhya] Es ; likhya C, G
pi] C, Es ; p(?) G
tkra] C, Es ; tkra G
tkram api] Es ; tkramayi C; kram api G

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847 candramaald bahi] C; candramaala bahi G;

candramaalabahi Es
848 Double daa in C.
849 tre] C, Es ; tra G
850 prasanne] C, G; om . Es
851 vaam naya] C; vakuru Es , G
852 mantrea] Es ; om . C, G
853 veayitv] C, Es ; veayet G
854 ito pi] C, G; om . Es
855 vilikhya] Es , G; likhya C
856 pratyekadalgre] Es ; pratyeka dale C; pratyekadale G
857 prasanne] C; om . Es
858 hr] Es , G; om . C
859 ityanena mantrea veayitv] Es ; om . C
860 devadatta vakuru hr ityanena mantrea veayitv] om . G
861 ito pi bahis] C; ito bahi G; om . Es
862 karpraraktair] C, G; karprakai Es
863 sikthakena] Es ; ithakana G; ikatthakena C
864 athparo] Es , G; aparam C
865 madhya] C, G; candramaalamadhye Es
866 veayet] G; veya C; pariveya Es
867 na sadeha] C; illegible G; om . Es
868 The first sentence of this paragraph is printed in Es as part of the previous
paragraph.
869 ntha] G, Es ; ntha C
870 sthit] C, G, Es , R; sthit J
871 nagarje] C, G; parvatarje Es
872 paradukhair] C, G; paradukha Es
873 buddh bht] em .; bht buddh C; buddh bht G; buddhabht
Es
874 aprv] C; aprv Es , G
875 na. unnayana] conj .; naonnayana C, G; na nain Es
876 avalokitevara] C; avalokitevara G; ryvalokitevara Es
877 ttamans te ca bodhisattv mahsattv] Es ; om . C, G
878 bhagavato] C, G; avalokitevara Es

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879 iti rbhagavatyryatry kurukullkalpo ama sampta] Es ; om . C,

G
880 ryakurukullkalpa sampta..
trravamahyogatantrntaptitrodbhavd uddhta iti] C; kurukully
kalpa samapta G; om . Es

117