Sutra - The Practice Manual of Noble Tārā Kurukullā
Sutra - The Practice Manual of Noble Tārā Kurukullā
Āryatārākurukullākalpa
་་་ོག་པ།
ku ru kulle’i rtog pa
Kurukullākalpa
Toh. 437
Degé Kangyur, vol. 81 (rgyud ’bum, ca), folios 29b–42b.
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co. CONTENTS
ti. Title
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
Chapter 2
Chapter 3
Chapter 4
Chapter 5
c. Colophon
ab. Abbreviations
n. Notes
ap. Appendix
Chapter A1
Chapter A2
Chapter A3
Chapter A4
Chapter A5
Chapter A6
Chapter A7
Chapter A8
b. Bibliography
g. Glossary
s. SUMMARY
s.1 The Practice Manual of Noble Tārā Kurukullā is the most comprehensive single work on the female
Buddhist deity Kurukullā. It is also the only canonical scripture to focus on this deity. The text’s
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 acts—
practices which range from formal sādhana to traditional homa ritual, and to magical methods involving
herbs, minerals, etc. The text’s 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.
ac. ACKNOWLEDGEMENTS
i.1 The very foundation of all Buddhist paths is the recognition of the unsatisfactory nature of samṣ āra, the
cycle of conditioned existence, and the quest for liberation from it. Building upon that basis, the Great
Vehicle holds that samṣ āra and nirvānạ 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.
i.2 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 aspects—a
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.
i.3 The female deity Kurukullā, whose practice is the subject-matter 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 Tārā, herself a manifestation of
Avalokiteśvara, 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 Vajrayāna 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 Kurukullā, and it is to deploy that particular quality of
enlightenment that a practitioner would undertake her practice.
i.4 While there are as many as thirty-seven Kurukullā sādhana 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 Kurukullā. Rather than being a systematic presentation of one form of practice, it takes the
form of a compendium of varied elements—ranging from formal sādhanas to traditional fire offering
ritual, and to magical recipes and methods involving herbs, minerals, and other ingredients—from which a
practitioner might draw in order to constitute a range of Kurukullā-centered practices. The text’s varied
contents are presented as a multi-layered blend of the apotropaic and the soteriological, as well as the
practical and the philosophical.
i.5 The text’s pattern of contents is in keeping with the term kalpa figuring in the title. An ancient
meaning, already found in the Rg̣ veda, 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 Vajrayāna a number of these works
appeared, such as the Mañjuśrīmūlakalpa, the Kurukullākalpa, and the Vajravārāhīkalpa. As these titles
might then suggest, they are ritual compendia for their specific deities.
i.6 The word kalpa derives from the root klp,
̣ which means “to prepare” or “to arrange.” This meaning is
also reflected in the contents of the works that belong to this genre—they 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
Avalokiteśvara or Vajrapān ̣i. 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.
i.7 The Tibetan version of the Practice Manual of Noble Tārā Kurukullā 1 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 Tārā (Tārodbhava). These Kurukullā teachings, as found in our text, were given
by Lord Avalokiteśvara 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, Avalokiteśvara begins to explain
Kurukullā worship and its requisites, which include the drawing of the deity’s image (Kurukullā in her
four-armed, seated form), the eighteen-fold pūjā, 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.
i.8 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 Tārā-Kurukullā, they will be able to provide
assistance to beings in need. The practice of compassionate virtue is the key to this success.
i.9 In Chapter Two there follows a description of the sādhana of the wish-fulfilling tree, through which
one makes offerings to the buddhas and provides sentient beings with all that they need. This sādhana of
the wish-fulfilling tree is followed by the main sādhana of the Kurukullākalpa. It is introduced by the
statement that the mind is the sole “reality,” and because this is so, the key to attaining buddhahood is the
cleansing of the mirror of mind. The means by which to accomplish this cleansing is this very sādhana. As
it follows the formal structure of a typical yoginītantra sādhana with its prayers, worship, visualizations,
etc., it is unnecessary to recount here all the traditional details.
i.10 After summoning the “wisdom being,” one requests an empowerment, and along with the
empowerment one is given the injunctions regarding the follow-up practice. The sign of success is that the
lotus-mudrā formed with one’s hands at the end of the six-month practice period will burst into flames. By
proceeding as described, the practitioner will attain the three enlightened bodies and will thereby be able
to enact the great deeds of the Buddha.
i.11 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
Vajrapān ̣i, on the three enlightened bodies, followed by a Nāgārjuna-style exposition of the doctrine of
emptiness. When asked how the mudrās, mantras, man ̣d ̣alas and siddhis should be interpreted in the
context of emptiness, Varjapān ̣i explains that they too are part of the chain of dependent origination—i.e.,
that the accomplishments are achieved in dependence on the mudrās, the mantras and so forth.
i.12 Chapter Three begins with a section containing various methods and related information on the main
types of Kurukullā activity—enthralling, 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 mālā 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 firewood, 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.
i.13 Further, we are given instructions on the method of visualizing the syllable hrīh ̣ (the seed syllable of
Kurukullā) 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 Pān ̣d ̣arā (implicitly identified with
Kurukullā) is, in essence, desire. Her non-dual passion is, however, completely free from poison and thus
none other than wisdom.
i.14 The section on these different methods ends with a description of other Kurukullā 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).
i.15 In Chapter Four we return to the description of the empowerment and the samaya ritual. This includes
the description of the Kurukullā man ̣d ̣ala and the divination wherein a flower is tossed into the man ̣d ̣ala.
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, and respect and pay homage to all women.
i.16 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 man ̣d ̣ala is described, with eight
pitchers containing precious substances, along with a “pitcher of victory.” The disciple, suitably attired, is
ushered into the man ̣d ̣ala and taught a secret method to control the nāgas. The Kurukullā dhāran ̣ī is now
given—a lengthy formula aimed at bringing rain and prosperity. Further methods involving interaction
with nāgas are also described—for stopping excessive rain, for curing leprosy and snakebites, and also for
magically summoning and enthralling nāga women.
i.17 Chapter Five contains three nidāna stories, which are accounts of situations that prompted the
Buddha to give the Kurukullā teachings. The first story is about the Buddha’s son, Rāhula, who, while
being “pulled” (i.e., subjected to a particular kind of magic) by a nāga, recites the Kurukullā mantra and is
miraculously transported into the Buddha’s presence. Witnessing thus the power of Kurukullā’s mantra,
he requests from the Buddha the Kurukullā teachings.
i.18 The second story is about Mahākāla and Hārītī. Mahākāla, not being happy in his marriage with the ill-
tempered demoness Hārītī, neglects his duty to protect the teachings. The Kurukullākalpa is then taught
to help Hārītī enthrall Mahākāla, and in this way, mend things between these two unhappy lovers. As this
is successfully accomplished, great happiness ensues.
i.19 The third story is about Rohin ̣īkumāra, a boy who, although born with auspicious marks, is dull-witted.
His father asks the Buddha about possible ways to increase Rohin ̣īkumāra’s intelligence, and in response,
Buddha teaches the boy the Kurukullākalpa. As a result, Rohin ̣īkumāra acquires great learning and
wisdom.
i.20 The next section treats of alchemy (applied in combination with the Kurukullā 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.
i.21 The last part of Chapter Five describes the magical use of herbs and other substances (in combination
with the Kurukullā 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 one’s forearm to bring wealth; an alms-bowl inscribed
with the Kurukullā 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 Avalokiteśvara, and beyond him in the
infinite activity of the buddhas throughout space and time.
i.22 The final colophon in the Tibetan text gives the names of its two translators: the Indian Krṣ napan
̣ ̣d ̣ita
and the Tibetan Tsültrim Gyalwa (1011-c. 1068), also known as Naktso Lotsawa, a prolific translator who
was sent to India to invite the Indian master Atiśa Dipaṃkāraśrījñāna (982-1054), met and studied with
him at the monastic university of Vikramaśīla, and accompanied him on his journey to Tibet. With Atīśa
and Krṣ napan
̣ ̣d ̣ita, Tsültrim Gyalwa translated numerous classical texts of both sūtra and mantra.
i.23 This English translation was prepared on the basis of the readings of the Degé 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.2 As the various Sanskrit manuscripts of the Kurukullā
are not readily available and present important variants, we have decided to include the critical edition as
an appendix to this translation.
i.24 While endeavouring to produce a rendering of the Practice Manual of Noble Tārā Kurukullā 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 Degé 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 Degé
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
1.6 The children of the victorious ones mastered it and praised it;
They worshipped it with song, melody,
And various types of dance.
Yaksas,
̣ rāksasas,
̣ the world of ghosts,
1.11 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.
1.13 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 Kurukullā,
The mere painting of which
1.21 The canvas should be woven with a thread spun by a female of fair complexion. Both she and the weaver
should eat milk-porridge.
Upon a lotus seat, wearing an upper garment of red cloth, jewel earrings and a jewel diadem, [F.30.b]
she displays the mudrā 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 Amitābha, dwelling in a cave in the mountains, she is Kurukullā.
Below Kurukullā is Rāhu, and above him, Kāmadeva with his spouse. Above Kāmadeva 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 full
moon day, one should perform the eighteen-fold pūjā, and recite the mantra. This is the heart essence of
Tārā:
This is the mantra. Having done the preliminary propitiation consisting of 100,000 recitations, next, on a
buddha-day in the month of Kārttika, Vaiśakha or Āsād
̣ ̣ha, having bathed at dawn and observed the
restoration of vows ceremony, the practitioner should offer a complete pūjā.
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 saṅgha 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.
1.23 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.
Those who engage in recitation, by means of their power of speech,
Render speechless even the experts who posses the majestic power of spells.
1.26 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.
1.27 Having taken the kingdom from the king, the fruit from the tree that transcends the senses,
And the waters from the nāgas, 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.
1.30 They will become Tārā,5 benefitting the world like the wish-fulfilling jewel.
The entire world will become of Tārā6 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. [F.31.b]
1.31 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
Tārā creates clothes, seats, homes, and parasols.
1.32 For those suffering on islands, due to the wreckage of their merchant vessels,
Tārā creates boats, ships, and so on.
The yogins who meditate on this Tārā
Will first experience some suffering.
̣ 8
One should visualize, arising from the syllable vrm,
A wish-fulfilling tree.
As a transformation of the utpala,
It should be visualized to the left.
2.52 All the blessed ones, the thus-gone ones, then addressed the great bodhisattva Vajrapān ̣i, so as to examine
his noble mind: “How, O Vajrapān ̣i, could the buddhas, the blessed ones, who possess vajra bodies, who
possess dharmadhātu bodies, possibly die at some location on earth?”
Vajrapān ̣i, in turn, offered the following words to those buddhas and bodhisattvas: “The bodhisattvas
have asked me this, ‘How could buddhas, who possess vajra bodies, dharmadhātu bodies, bodies of non-
duality, possibly die at some location on earth?’ ” And he proceeded, “Listen, O bodhisattvas, the so-called
nirvān ̣a [F.34.a] means a passage to the realm of bliss.”
The bodhisattvas enquired, “O Vajrapān ̣i, 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?”
Vajrapān ̣i replied, “A person with magical powers, may employ magic for some specific purpose, and so
also succeed in achieving that purpose. Likewise:
2.54 “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.
2.61 “The buddhas are of the same body within the dharmadhātu, [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.
2.63 The bodhisattvas asked, “How is it, O Vajrapān ̣i, that the buddhas, the blessed ones, the teachers of the
three worlds, neither arise nor cease?”
Vajrapān ̣i said, “Now, O bodhisattvas, what do you think? Does the one who is the Buddha exist, or not
exist?”
The bodhisattvas replied, “O Vajrapān ̣i, buddhas neither exist nor do they not exist.”
Vajrapān ̣i spoke:
2.65 “If that which has not been born were subject to decay,
Or if the unborn were subject to arising,
Then a rabbit’s horn would also
Be subject to arising and cessation.
2.68 “The bodhisattvas should understand the nirvān ̣a that pertains to the buddhas, the blessed ones, through
this reasoning.”
“Originating in dependence—
This is how things arise
Likewise, depending on mantras, mudrās, and so forth
The accomplishments are gained. [F.35.a]
3.3 In a pit the shape of an aśvattha-tree leaf, which is the pure nature of the place of birth, one should light a
fire with wood from the aśoka-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 man ̣d ̣ala 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 one’s left ring finger, camphor, kunkuma, and
musk.
If one wishes to increase insight one should, in the same pit as before, burn arka and karavīra with
the sacrificial fire used for brahmin oblations. One should offer atarūs
̣ aka
̣ leaves11 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 pinḍ atagara.
̣ Thus one will become a curer of all poison. One will heal the different
pains and bring peace.
3.18 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.
3.27 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 jrūm,̣ 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 palm of the hand and recite the mantra one hundred thousand times. If one plays
dice, one will win.
Taking up the cowrie one should recite the Kurukullā 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 one’s arm. [F.37.a] Whoever 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 kārsa’s
̣ worth of
wealth.
This is the tantra on obtaining wealth, a kingdom, royalty, and the fruit.
4.5 At this point the sattvavajrī mudrā 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 man ̣d ̣ala is to be revealed. In
the best case, the flower has fallen in the 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 man ̣d ̣ala. 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
4.6 “Will extract and consume
The great blood and the great heart.
I am the guardian of the Dharma;
Do not displease me.
4.8 “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
4.23 “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,
4.26 The disciple has been made a vessel for the Dharma,
And is, in accordance with the ritual,
To be granted the secrets.
4.27 First one should train in the method of warding off the nāgas.
namo ratnatrayāya. namah ̣ sarvabuddhabodhisattvebhyah.̣ namo ˈsṭ asarpa
̣ pudgalāya. namah ̣
samastebhyo buddhakotibhyah
̣ ..̣ tadyathā. oṁ hrīh ̣ hrīh ̣ hrīh ̣ sarvanāgānām anantakulānāṃ vāsuki-
kulānāṃ taksaka
̣ kulānāṃ śaṅkhapālakulānāṃ karkotạ kulānāṃ padmakulānāṃ mahāpadma-
kulānāṃ kulikakulānāṃ varāhakulānāṃ punḍ arīka
̣ kulānāṃ ghanakulānāṃ meghakulānāṃ jalada-
kulānāṃ jaladharakulānāṃ jīmūtakulānāṃ samv ̣ artakulānāṃ vasantakulānāṃ airāvatakulānāṃ
kumudakulānāṃ kahlārakulānāṃ saugandhikakulānāṃ hana hana śarenạ bandha bandha cāpena
tādaya
̣ tādaya
̣ utpalena bhītānām abhayaṃ dehi pralayakāla iva jaladhāram avatāraya varsam
̣ ̣ tān
nāgān vaśīkuru kuru phuh ̣ kulāpaya kulāpaya phuh ̣ phuh,̣ oṁ kurukulle hrīh ̣ hūṁ phat svāhā
̣ phat ̣16
With this mantra, one should draw the man ̣d ̣ala 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
others—the eight nāgas—using candied sugar and bdellium. When the moon is in the Rohin ̣ī lunar house,
one should perform a hundred and eight recitations, offer incense to the nāgas, 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 nāgas do not send rain, leprosy will break out.
4.28 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.
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.
4.30 The king, along with his sons and queens, should bathe on the fifth day of the waning moon. They should
obtain the root of pratyaṅgirā, 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.
Moreover, if one wishes to see nāgas, 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 nāgas and blessed. This will make the females of the nāgas 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.
Chapter 5
In order to protect the Teachings, the Lord gave granted Mahākāla the demoness Hārītī, 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 Mahākāla, 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 Mahākāla this Kurukullā
compendium was taught. From then on, her fortune became vast and excellent. For that reason, 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 Sunanda’s son was born handsome and good looking, athletic and in possession
of auspicious marks, and yet nevertheless dull-witted.
Sunanda therefore asked the Blessed One, “O Lord, my son was born handsome and good looking,
athletic and in possession of auspicious marks, and yet nevertheless dull-witted. 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, Sunanda’s son, Rohin ̣īkumāra 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, children of noble family, in order to
accumulate great insight, you should study this very mantra and its manual of practice.
5.4 Then the Blessed One spoke of the magical power of sky travel:
Mercury free from the mountain defect17
One should properly obtain,
Place in a vajra hollow,
And grind with the world-protector.
5.13 ̣ ṇ̇ gī
Kept together with mesaśr
The vajra should be killed with the sap of snuhī.
The bodily products of a female musk shrew
Are to be infused [F.40.b] into the perfected mercury.
This is the tantra on the use of mercury for journeying in the sky.
5.20 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.
5.23 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.
5.25 She who, having washed with milk, drinks the root of laksan
̣ āks
̣ ạ
Will obtain a fine son.
Resembling Siddhārtha, with perfect physique,
He will be undaunted by weapons and treatises.21
5.34 If, having recited the mantra fifty times, one places one’s 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.
5.59 Thus spoke the protector of sentient beings confined within saṃsāra,
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.
5.61 When the Blessed One, noble Avalokiteśvara, had spoken these words, the entire retinue, and the whole
world with its gods, humans, demi-gods, and gandharvas, rejoiced and praised the words of the Blessed
One.
c. Colophon
Manuscripts
C – Shelfmark “Add. 1691/II”, Cambridge (UK) University Library; see Bendall 1992.
G – Shelfmark “Xc 14/50 no. 4”, Göttingen University Library; see Bandurski 1994.
• Sanskrit manuscripts containing Kurukullā dhāran ̣ī (used only for the edition of KK (this
document) 5.39):
• Sanskrit manuscripts of the Sādhanamālā (used for the overlapping passages only):
Editions
KK – this document
• editions of other Sanskrit texts (used for the overlapping passages only)
SM – Bhattacharyya (1968)
ac – ante correctionem
conj. – conjectured
CS – classical Sanskrit
em. – emended
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 present English translation of the Tibetan.
ap1. Chapter A1
ap1.2 uddhrtya
̣ tantresụ ca vistaresụ yogān prayogān bahusattvahetoh ̣.
lokeśvarah ̣ kalpam idaṃ babhāsẹ śrṇ ̣vantu sarve kila bodhi[sattvāh ̣..
ap1.4 sarvair idaṃ buddhagan ̣aih ̣ [pran ̣ītaṃ kalpaṃ tv idaṃ] lokavikalpaśāntyai.
śrīpotale27 parvatake28 uvāca mañjuśriyā padmabhrtā
̣ jayena..
ap1.5 viskambhin
̣ ̣ā sāgarabuddhinā ca maitreyapra[mukhaiś29 ca gan ̣aiś ca sa]rvaih ̣.
śruto hy ayaṃ dharmapadaprabandho 'numodito vandita eva mūrdhnā..
ap1.6 ̣ 30
bahulīkrtah ̣ sarvajinaurasaiś ca stuto 'thavā gītavaren ̣a vādyai[h ̣.
nātyair
̣ ̣ ca mārāś ca salokapālāh31
vicitrai]ś ca prapūjur enaṃ yaksāś ̣ ..
ap1.7 ̣ ạ 32 ksitīśā
rks ̣ ˈśanipān ̣ayaś33 ca vicī34 taraṅgesụ ca ye vasanti.
̣ ̣ejñāh35
nāgāṅganā ˈpāṅganirīksa[n ̣ pātā]lapālāh36
̣ surasiddha37 kanyāh ̣..
ap1.17 ̣ 59 vāsare.
vasantasyādime māsi aśokāsṭ ami
sārdha60 praharavelāyāṃ netre61 le[khyā tu tāri]n ̣ī..
89
ap1.25 tato laksamātraṃ
̣ pūrvasevāṃ krtvā
̣ puna[h ̣ kā]rtikasya vā mādhavasya vā90 āsād
̣ ̣hasya vā91
buddhaparvan ̣yāṃ tithau prātah ̣ snātah ̣ posadhikah
̣ ̣ sarvapūjāṃ nivedya śrāvakasaṅghāya bhojanaṃ
dattvā92 paścād gan ̣aṃ mantrama[hāyā]nikaṃ93 bhojayitvā yathāsiddhau vijñapya94 daksin
̣ ̣āṃ dattvā
ekāṃsottarāsaṅgī daksin
̣ ̣aṃ jānuman ̣d ̣alaṃ prthivyāṃ
̣ pratisṭ hāpya
̣ yena śrāvakasaṅghah ̣. yena ca95
mantramahāyānara[to96 gan ̣a]s tān abhivandya ksamāpya
̣ yatra97 patāvatāritā
̣ bhagavatī tenopagamya98
yathāsiddhyarthaṃ99 dhyānopeto vidyādharo ˈksaralaks
̣ aṃ
̣ japet..
100
ap1.26 aṃśena vardhate prajñā apa[rāṃ]śena vaśyakrṭ 101.
aṃśenaiva trtīyena
̣ visākars
̣ ị̄ bhaven narah102
̣ ..
ap1.27 sarvasya lokasya bhavet sa pūjyah ̣ strīn ̣āṃ madenāpi ca103 garvitānām.
yathecchayā mantradharo104 vibhuṅkte [abhyā]sayogāt sa ca sundarīn ̣ām105..
ap1.30 kāmād ratiṃ girisutāṃ giriśāt115 tathaiva nārāyan ̣āc chriyam akhan ̣d ̣alakāc chacīṃ ca116.
vācaspater117 amalagīśvarin ̣īṃ ca śuklāṃ mantrair vijitya dharan ̣īṃ118 dharato ˈpi laksmīm..
̣
133
ap1.35 krpādr
̣ śā
̣ yadi vilokayatīha lokān duh ̣khād viyogakutilād
̣ visamāt
̣ sa mantrī.
uttārya lokam akhilaṃ hi karoti śāntiṃ cintāman ̣ir bhavati lokahitāya tārā..
patāvatāran
̣ ̣akalpah ̣ prathamah149
̣
ap2. Chapter A2
150 151
ap2.1 athātah ̣ saṃpravaksyāmi
̣ yena tusyanti
̣ dharmatāh152
̣ .
dharmapūjāprayogen ̣a dharmadhātuh ̣ svayaṃ bhavet..
athātah153
̣ kalpavrks
̣ asādhanaṃ
̣ bhavati..-->
ap2.2 vrṃ
̣ kārāksarasaṃ
̣ bhūtaṃ kalpavrks
̣ aṃ
̣ vibhāvayet.
utpalasya154 parāvrttyā
̣ 155 vrks
̣ aṃ
̣ vāmena bhāvayet..
169
ap2.10 [iti] kalpavrks
̣ asādhanam
̣
172
ap2.11 cittaṃ hitvā padārthānāṃ sthitir anyā na drśyate
̣ .
buddhatvaṃ173 siddhayah ̣ sarvā yad utānyā vibhūtayah ̣..
ap2.15 ūsmān
̣ ̣āṃ ca178 caturthaṃ tu179 agnivarn ̣opari sthitam.
īkāren ̣a180 samāyuktam ākāśadvayabhūsitam..
̣
192
ap2.18 puspadhūpa
̣ tathādīpagandha193 naivedyasaṃcayaih ̣.
194
lāsyamālyanrtyagītavādya
̣ pūjādibhis tathā..
ap2.36 [Then, one should visualise the buddha consorts performing an abhiseka
̣ while reciting the following:]245
abhisekaṃ
̣ mahāvajraṃ traidhātuka246 namaskrtaṃ
̣ .
dadāmi sarvabuddhānāṃ triguhyālayasaṃbhavam..
ap2.37 buddhābhisekatas
̣ tārā dharmacūd ̣āman ̣ir bhavet.
raktacitra247 prabhābhābhir248 dīpayantī249 jagattrayaṃ..
ap2.38 prāptābhisekaratnas
̣ 250 tu sarvasiddhiṃ prasādhayet.
varsārddhaṃ
̣ tu drḍ ̣hā251 veśād yathoktavidhinā purā252..
ap3. Chapter A3
ap3.2 atha bodhisattvāh ̣ procuh ̣. kiṃ vajrapān ̣e buddhā302 bhagavantah ̣ kāyaṃ303 prahāya sukhāvatīṃ304
gacchantīti305. āha. ārya306 kulaputrā nirmān ̣akāyaṃ prahāya saṃbhogakāyena307 sukhāvatīṃ308
prayāntīti309. bodhisattvā āhuh310
̣ . tat311 kathaṃ vajrapān ̣e kāyaṃ312 tyaktvā yāntīti313..
tathā buddhāh314
̣ purāsiddhāh ̣ sattvānugrahahetunā.
̣ 315..
punarjanmagrahaṃ cakruś cakravartini nirvrte
ap3.7 kartr322
̣ nityaikabhoktāraṃ323 manyante rṣ ayo
̣ manah ̣.
evaṃrūpaṃ na tattvena ksan
̣ ̣ikaṃ śūnyam isyate..
̣
343
ap3.14 bodhisattvāh ̣ procuh344
̣ .. kathaṃ vajrapān ̣e buddhā bhagavantas traidhātukaśāsino345 notpannā na
niruddhā iti. vajrapān ̣ir346 āha. bodhisattvās tat kiṃ manyatha347. yo yāvān buddhah ̣ so ˈsan348 uta sann
iti. bodhisattvāh ̣ procuh ̣. vajrapān ̣e buddhā na santo nāsantah ̣..{1}..
evaṃ mrtair
̣ na martavyaṃ mrtyur
̣ naivāmrtasya
̣ ca.
asthitasya sthitir naiva sthitasyāpy sthitir349 na ca..{3}..
̣ iti..{7}..355
anena nyāyena tāvad bodhisattvā mahāsattvā buddhā bhagavantah ̣ parinirvrtā
ap4. Chapter A4
ap4.4 paścād yantraṃ bhavati. rajasvalākarpatẹ trikon ̣aman ̣d ̣alaṃ vilikhya madhye sādhyāyāh ̣ sādhakasya ca
nāmagrahan ̣ena codakapadasamanvitenāmukī369 me vaśībhavatv iti krtvā
̣ paścān mūlamantren ̣a370
̣ senāvasavyānāmikāraktasammiśren ̣a371 karpūren ̣a kuṅkumena372 kastūrikādibhir373
vidarbhya lāksāra
varn ̣akair likhet374..
ap4.6 visanāśane
̣ tatraiva kun ̣d ̣e candanakāsṭ henāgniṃ
̣ prajvālya pin ̣d ̣atagarān ̣ām ayutaṃ juhuyāt. tatah382
̣
sarvavisākars
̣ ị̄ bhavati. nānārogapīd ̣itānāṃ383 pīd ̣ām apanayati. śāntiṃ kurute.. gārud ̣avidhih384
̣ ..
396 grhābhidhānapattrān
̣ ̣i sat ̣ 397 yasṭ īmadhuṃ
̣ hīṃ ̣ 398 tathā.
visākars
̣ ̣ 408 jagacchāntih ̣ prajñāvrddhyā
āj ̣ ca buddhatā409.
dharmacakrapravrttiś
̣ ca vaśyakrṭ kurute ksan
̣ ̣āt..
ap4.16 411 hrīh ̣kāraṃ madanātapatra412 nihitaṃ strīn ̣āṃ bhavet srāvakaṃ
jihvāyāṃ ca tad eva buddhijananaṃ hrnmadhyake
̣ caiva tat.
413
dasṭ ānāṃ
̣ paribhāvitaṃ visaharaṃ
̣ dharmāksaraṃ
̣ sundaraṃ414
tārāyā hrdayaṃ
̣ trilokavijayi jñeyaṃ krpāśālibhih
̣ ̣..
ap4.18 mudrābandhaviśesatas
̣ tanubhavā dosāh
̣ ̣ ksayaṃ
̣ yānti vai
̣ 421 vadanajā dosāś
mantraksālitajihvināṃ ̣ ca cittodbhavāh ̣.
dhyānādhyāsitacetasām ata iti śraddhāṃ kurudhvaṃ janāh422
̣ .
kāye vāci manasy anākulatare423 tisṭ hanti
̣ buddhā yatah ̣..
ap4.19 nispāpaprasareks
̣ ̣ ̣ah424
an ̣ karun ̣ayā trailokyarājā425 bhaved
dānāt pun ̣yabalādhiko dhanapatir mārtyā426 dhipo vīryavān.
kauśīdyāpanayāt krtị̄ nirayajaṃ duh ̣khaṃ na bhuṅkte manāk427
kārun ̣yaṃ dhanadānavīryacaran ̣aṃ428 buddhātmajāh ̣ sevatha429..
ap4.22 visāpahārin
̣ ̣ī saiva hayagrīvapade435 sthitā.
rāgavajrapadodbhūtā vaśyaṃ kuryāj jagattrayam..
ap4.24 sad
̣ ̣bījaṃ sat ̣ kon ̣esụ dharmabījaṃ ca443 madhyatah ̣.
̣ su
phuh444
̣ kārāntargataṃ krtvā
̣ dvāradehalike likhet..
athāparo ˈpi prayogah ̣ strīn ̣āṃ saubhāgyakaran ̣āya. utpalaṃ saptapattraṃ krtvā
̣ saptāksarān
̣ ̣i tatra
prayoktavyāni. tasya puskare
̣ hrīh ̣kāradvayavidarbhitaṃ sādhyasādhyāyā vā446 nāma vaśyavidhinā likhet.
bhūrje ˈthavā rajasvalā447 karpatẹ bāhau448 vidyāgataṃ krtvā
̣ paridhāpayet..
ap4.27 vaśyatantravidhih451
̣ ..-->
452 bhavati.
atha raksācakraṃ
̣
ap4.30 bālavrddhatarun
̣ ̣ānāṃ raksạ̄ bhavati śāśvatī461..-->
raksātantrasiddhih
̣ 462
̣ ..-->
atha īśvaraṃ463 kartukāmena464 bījapūrakaṃ vilikhya465 tasya madhye dhanur likhet. dhanusị ca466
ratnākārām utpalakalikāṃ467 likhet. utpalakalikāmadhye jrūṁ468 kāraṃ saptāksaren
̣ ̣a vesṭ itam.
̣
jātarūpapattre vilikhyedaṃ469 grhamūrdhni
̣ dhārayet. bahirutpalamālāvesṭ itaṃ
̣ krtvā 470
̣ dvādaśāsṭ amyāṃ
̣
̣ 471 kumbhenāvatārya snāpya saṃpūjya mantraśataṃ472 japet. ekavarsen
pañcaratnabhrta ̣ ̣a dhanadasamo
bhavati. vidyāṃ ca tādrśīṃ
̣ paridhāpayet..
473
maṅgalavāre madhyāhnavelāyāṃ cittakapardakaṃ prāpya kurukullāmantren ̣āsṭ ạ śatajaptenārabhya
pūjāṃ krtvā
̣ dvādaśāsṭ amīs
̣ ụ snāpayitvā bāhau netrakarpatena
̣ prāvrtya
̣ dhārayet. mahādhaneśvaro
bhavati. taṃ kapardakaṃ karatale sthāpayitvā kotiṃ
̣ japet. dyūtesụ jayo bhavati. taṃ kapardakaṃ bhān ̣d ̣e
praksipya
̣ dharan ̣yāṃ gopayet. pratidinaṃ kārsāpan
̣ ̣aṃ labhate..
[iti] arthasiddhirājyasiddhidyūtalābhaphalasiddhitantrah474
̣ .
ap5. Chapter A5
visāpakars
̣ ̣ ̣aṃ489 śiksayet.
an ̣ utpale patati prajñāvrddhiṃ
̣ śiksayet.
̣ dhanusị 490 patati sarvajñajñānaṃ
śiksayet.
̣ 491 praveśyaivaṃ492 vadet. na tvayedaṃ sarvatathāgataparamarahasyaṃ kasyacid
493
aman ̣d ̣alapravisṭ asya
̣ purato vaktavyam. mā te samayo vyathet494. visamāparihāren
̣ ̣a kālakriyāṃ krtvā
̣
narake495 patanaṃ syāt..
509
ap5.14 prān ̣ino na tvayā ghātyā vaktavyaṃ na mrṣ āvacah
̣ ̣ .
adattaṃ na tvayā grāhyaṃ na sevyā parayositah
̣ ̣..
ap5.16 dharmāmisaṃ
̣ tathā maitrī abhayaṃ ca caturvidham.
dānaṃ tvayā sadā511 deyam abhāvād dhyānakarman ̣ā512..
ap5.25 trtīyam
̣ abhayahāstena utpalena530 caturthakam.
śākyasiṃho yathā buddhaih ̣ saputrair vajradhāribhih531
̣ ..
ap5.33 asṭ au
̣ ca kalaśāh ̣ sthāpyāh ̣ pañcamahosadhisaṃ
̣ yutāh ̣.
pañcadhānyapañcaratnapañcapallavaśobhitāh ̣..
̣ kalpah ̣ pañcamah624
kurukullāman ̣d ̣alapatala ̣
ap6. Chapter A6
ap7. Chapter A7
grhītvā
̣ sūtakaṃ682 samyak giridosādivarjitam
̣ 683.
ap7.3 vandhyākākolikāksīraih
̣ 687
̣ ksīrair
̣ bhāskaravajrayoh ̣.
aviddhaśravan ̣atoyena stanyamiśren ̣a mardayet..
ap7.8 tāraṃ śulvaṃ691 tato692 jāryaṃ tīksṇ ̣aṃ pañcagun ̣aṃ tathā.
̣ ̣gun ̣aṃ jārayet sarvaṃ bhaved arkasamaprabham693..
sad
ap7.21 grhītvā
̣ 726 ksīren
karkatīrūpaṃ
̣ ̣ ̣ālod ̣ya727 taṃ728 pibet.
valipalitavihīnah ̣ syāt posadhena
̣ yadi kriyā..
ap8. Chapter A8
742
ap8.6 isṭ āladhūmaṃ
̣ lavan ̣āranālaṃ dvirepharājasya rasena yuktam.
pātre ca tāmre743 nyāsta744 ghrṣ ṭ apis
̣ ṭ aṃ
̣ karoti kācasya vināśanaṃ ca..
ap8.10 mrtasya
̣ netraṃ hrdayaṃ
̣ saṃ ca tathaiva nāsām755.
ca lolāṃ lalātamāṃ
̣
saṃgrhya
̣ ̣ ca vipācya taile756 pusye
pisṭ vā ̣ ẹ vaśakrj̣ janasya757..
̣ ca rks
763
ap8.12 anena mantren ̣a śatārdhajaptau pādau ksitau
̣ yatra niveśayec ca.
jānanti vittāni mahīgatāni764 tayor dvayoh765
̣ spandanamātraken ̣a..
ap8.19 markatagūthe
̣ ksepād
̣ 785 bīje786 madirā787 nāśatāṃ788 yāti.
varun ̣adalodakalepād789 bhān ̣d ̣aṃ tac ca punar yogyam..
candraman ̣d ̣alamadhye daśadalam utpalaṃ vilikhya862 pratyekadalāgre863 oṁ tāre tuttāre ture864 svāheti
vilikhya865 varatake
̣ ˈpi866 tāṃkāra867 madhye devadattaṃ vaśam ānayeti. tāṃkāram api868 om ah ̣
kurukulle devadattaṃ vaśam ānaya hrīh ̣ ityanena vesṭ ayet.
̣ candraman ̣d ̣alād bahih869
̣ 870 oṁ
prasannatāre871 prasanne872 prasannakārin ̣i devadattaṃ vaśam ānaya873 hrīh ̣ ityanena mantren ̣a874
875
vesṭ ayitvā
̣ ito ˈpi876 bahih ̣ sod
̣ ̣aśadalam utpalaṃ vilikhya877 pratyekadalāgre878 oṁ prasannatāre
prasanne879 prasannakārin ̣i hrīh880
̣ devadattaṃ vaśīkuru hrīh ̣ ityanena mantren ̣a vesṭ ayitvā
̣ 881 882 ito ˈpi
bahis883 trisod
̣ ̣aśabhir aksarair
̣ vesṭ ayet.
̣ lāksāgorocanena
̣ raktacandanena kuṅkumakarpūraraktair884
bhūrjapattre sikthakena885 vesṭ ya
̣ trimadhure sthāpya raktopacāren ̣a trisandhyaṃ pūjayet. vaśībhavati na
saṃdehah ̣..
2 Wieslaw Mical, whose annotated English translation from the Sanskrit is forthcoming.
4 Based on Sanskrit manuscripts. D here reads ’dod pa’i lha las dga’ ba’i bu la sogs pa ri ’khrod
ma.
5 Based on Sanskrit manuscripts and N and H. D here reads sgron ma rather than sgrol ma.
7 The translation of these last two lines departs from the Sanskrit text, which reads athātah ̣
samp
̣ ravaksyāmi
̣ yena tusyanti
̣ dharmatāh.̣ dharmapūjāprayogenạ dharmadhātuh ̣ svayaṃ
bhavet.. The word dharmadhātu is used here in its meaning of a “buddha” (multiple sources
attest to this usage), and so is the word dharmatāh ̣ (in the plural, indicating that “the
buddhas” is meant). The stanza could therefore be translated: “I will presently explain / The
method of Dharma worship / Whereby the buddhas are pleased / And oneself becomes a
buddha.” [W.M.]
8 Based on Sanskrit manuscripts. The Tibetan versions read brag rather than vrm.
̣
10 Based on Sanskrit manuscripts. D reads byed pa rtag pa gcig pus bzhugs/ yin snyam drang
song rnam sems te/.
13 Based on Sanskrit manuscripts. D reads de rnams rnam dag rgyud yin te// blo yang der ni
gnas par ’gyur//.
14 Based on Sanskrit manuscripts. D reads dgos dkar dag gi btsun mor ’dod/.
16 In the Tibetan text this passage at times appears in a hardly intelligible, transliterated
Sanskrit. Here the text has been reconstructed based on the Sanskrit manuscripts.
18 Amended based on Sanskrit manuscripts. Tibetan versions read chos kyi sku.
19 Amended based on Sanskrit manuscripts. Tibetan versions read byi na’i lo ma.
20 Based on Sanskrit manuscripts. D reads yung ba bung dang ’dra snyed nas/.
21 Based on Sanskrit manuscripts. D reads mtshon gyis mtshon rnam kyis ni ’jigs med ni/.
22 Based on Sanskrit manuscripts. D reads lus mchog bkrus bsrubs mdzub mo ’zib/.
26 grāhyaṃ] C, G; grāhyo Es
28 Sandhi has been avoided to obtain a long syllable, as required by the metre.
30 bahulīkrtah
̣ ̣] C; bahulīkrta°
̣ G; bahulīkrtaṃ
̣ Es
32 rks
̣ a°]
̣ conj. (after T); rks
̣ ā°
̣ C; rks
̣ āh
̣ ̣ G, Es
33 ksitīśā
̣ ˈśanipān ̣ayaś] G; ksitīśāśanipān
̣ ̣ayaś C, Es
35 ˈ pāṅganirīksan
̣ ̣ejñāh ̣] G, S; pāṅganirīksạ - - - C
36 pātālapālāh ̣] G; pātā]lapālā° C, Es
37 °siddha°] C; °siddhi(ddha)° Es
38 vidyādharī°] C, G; vidyādharīh ̣ Es
39 yaksāṅganāh
̣ ̣] Es; yaksaṅganāh
̣ ̣C
40 vadanty aśaran ̣ā] G; vadantyo śaran ̣ā C; vadantyo śayīnā J; vadantyo śayinā R; vadanty
āśayino Es
43 bauddham] C; boddhum Es
45 ksarantyo]
̣ C, J, R; ksaranty
̣ ā° G, Es
47 sprhanti]
̣ J, R, Es; sprśanti
̣ C, G
48 vakrā°] C, G; cakrā° Es
49 valayanti] C, G; varayanti Es
50 Here the Sarnath editor supplied the phrase vajrasya sparśena daśāmimāṃ gatāh.̣
51 We have 12 syllables in this pāda, 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 trisṭ ubh.
̣
52 kurukullamantraṃ] C, G; kurukullamantre Es
53 lekhyam] C; lekhe Es
54 likhana°] G; likhita° C, Es
55 velayā] C; verayā (velayā) Es
59 aśokāsṭ ami]
̣ Es; aśokāsṭ amī
̣ C
61 netre] C; tatra Es
64 °māṃsa°] C; °māṃsādi° Es
66 °cela° G; °caila° C, Es
67 likhed] C; saṃlikhed Es
68 sod
̣ ̣aśā°] G, Es; śod ̣ā° C.
71 ksīrānubhuktā]
̣ conj.; ksīrānubhoktā
̣ C; ksīrānnaṃ
̣ bhoktā(jyam) Es.
73 dvitīye] G; dvitīyena C, Es
75 dvitīye] C; dvitīyena Es
78 kurukullake] C, G; kurukulle Es
83 śuklāsṭ amyāṃ
̣ ] C; śuklāsṭ amyā
̣ Es
85 No punctuation in Es.
89 laksamātraṃ
̣ ] G, Es; laksamantraṃ
̣ C
94 vijñapya] C, G; vijñāpya Es
96 mantramahāyānarato] G; mahāyānarato C, Es
97 yatra] C; yatra ca G, Es
98 tenopagamya] C; tenopasaṅkramya G, Es
100 This verse and the next are found also in SM171, p. 346.
103 ca] C; hi Es
107 śakulā bhavanti] conj.; sakulā bhavanti C, G; śapharā mahāntah ̣ Es (reconstructed by the
editor on the basis of the Tibetan translation).
110 C has here a double danḍ ạ (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 wasn’t there
originally).
116 akhan ̣d ̣alakāc chacīṃ ca] conj. Goodall; an ̣d ̣alakāc ca sācīm C; akhan ̣d ̣atāc ca sacīṃ G;
ākhan ̣d ̣alācchacīṃ ca Es
133 visamāt]
̣ C; visayān
̣ Es
135 varisec]
̣ C (svarabhakti for the sake of metre?); varsayec
̣ (unmetrical) G; varśec
(hypometrical) Es
138 pīthāṃ
̣ grhaṃ
̣ chadam apīha] C; pīthāṃ
̣ grhaṃ
̣ chadman apīha (unmetrical) G;
pīthagr
̣ hacchadmamayīha
̣ (unmetrical) Es
150 As this chapter overlaps to a large extent with SM.171 (the correspondence starting from verse
15 and ending with the first half-stanza of verse 39), SM readings have been included in the
critical apparatus.
151 saṃpravaksyāmi]
̣ Es; pravakhyāmi C
152 tusyanti
̣ dharmatāh ̣] C; tusyati
̣ dharmatā Es.
155 parāvrttyā]
̣ C; parāvrttaṃ
̣ Es
162 srjet]
̣ C; tyajet G, Es
163 samalaṅkrtya]
̣ G; alaṅkrtvā
̣ (unmetrical) C, Es
165 mahākosen
̣ ̣a saṃpūrn ̣aṃ] C; madākaśaih ̣ (mahākāraih ̣) susaṃpūrn ̣aṃ Es
168 sarvasattvārthakrd]
̣ Es; sarvasattvāthakrḍ (not clearly legible) C
175 The correspondence between the texts of KK and SM.171 starts here and ends with the first
half-stanza of verse 39.
191 saṃsphārayed] G; sphārayate Cpc; sphārayete Cac; sphārayed (unmetrical) Es, ca sphārayed
SM
192 puspadhūpa°]
̣ C, G, SM; puspaṃ
̣ dhūpaṃ Es.
201 prākrtākārahānaye]
̣ C, G, SM; prākrtāhaṃ
̣ kārahānayah ̣ Es
205 ekāntaparinirvrtā]
̣ G; ekāntaparinirvrtāh
̣ ̣ C, Es, SM
221 This half-stanza is absent in SM which instead has the following five verses describing the
Goddess: caturbhujāṃ raktavarnām
̣ ̣ raktapadmāsanasthitām. raktavastrayugāṃ bhavyāṃ
raktatātañkamaulinām..
̣ savyabhujābhyāṃ śaraṃ ca dadhatīṃ punah.̣ avasavyadvitaye
cāparaktotpaladhārinīm..
̣ kurukullādriguhāntasthām ārolikamaulikām. rakta-
padmāsanādhastāt rāhus tasyopari sthitah..̣ kāmadevah ̣ sapatnīko bhāvanīyo ˈtivihvalah.̣
rāhor upari sapatnīkakāmadevasthitāsanām.. vajraparyañkinīṃ tatra sarva-
citrakalāvatīm. dhyātvā bhagavatīṃ samyak sarvālañkārabhūsitām..
̣
237 samayām anayā] G, variant in Es (no source mentioned); samayā manasā C; mudrām anayā
Es; samayo(nayā) jñāna° SM. All readings are unmetrical.
239 gāthāṃ] C, G, Es; om. SM (the editor removed gāthāṃ against the mss).
244 °vad rājñah ̣] S (reconstructed by the editor from T against the mss’ °vajrājñah;̣ suggested also
by H. Isaacson); °vajrājñah ̣ C, G; °vat prājñah ̣ SM
245 Cf. SM.172, where the same gāthā is followed by: iti pathantībhir
̣ buddhājñayā locanādibhir
abhisekam
̣ ̣ dīyamānaṃ dhyāyāt ([one] should visualise the abhiseka
̣ being given, by
Buddha’s order, by Locanā and others, reciting thus). In the Pradīpoddyotana these words
are recited during the ritual of abhiseka
̣ by the officiating master, without any mention of the
five goddesses. The sādhana described here however, which the sādhaka performs on his
own, requires him to visualise the goddesses.
251 varsārddhaṃ
̣ tu drḍ ̣hā°] C; varsārddhaṃ
̣ ta drḍ ̣hā° G; varsārddhadr
̣ ḍ ̣hā° (unmetrical) Es;
varsārddhaṃ
̣ ca drḍ ̣hā° SM
263 san
̣ ̣māsāntaikamāsasya] C, G; san
̣ ̣māsāntai(ne)kamāsasya Es
264 krtī]
̣ C, G; vratī Es
268 sayositah
̣ ̣] Es; sarvayositah
̣ ̣ C, G
271 sprṣ ṭ ah
̣ ̣ sūto] C, G; sprṣ ṭ ẹ sūte Es
272 saṃhrte
̣ caikatāṃ] C, G; saṃhrtenaikatāṃ
̣ Es
273 ca] C; tu G, Es
283 In manuscript C and the Tibetan translation the second chapter continues, and incorporates
what here, and in Sarnath edition, is ‘Chapter 3’.
293 bodhisattvā mahāsattvā mā evaṃ procuh ̣] C; bodhisattvā mahāsattvā mā evam ūcuh ̣ G; om.
Es
301 parinirvrtah
̣ ̣] Es, G; parinivrtah
̣ ̣C
328 saṃvrti°]
̣ C; sāṃvrtaṃ
̣ G, Es
336 pañcāvrti°]
̣ C, G; pañcāvrtti
̣ Es
343 This passage (with paragraph/verse numbers in braces) is absent in Es; it is reflected in T.
348 Lack of sandhi here, while there is one in a similar situation just two words to the right,
possibly implies a comma.
351 śaśakānāṃ] em.; śaśakānā (a faint dot however above the final ā may be a faded anusvara) C;
śeśakānāṃ G
352 Jāti, in this and the previous verses, lacks the nominative ending; it may be regarded in this
text as neuter.
354 vijñāh ̣] C, G (this seems to be an injunctive form, here used in the affirmative)
355 Here ends the passage which has been preserved only in C and G.
356 kathaṃ mudrāh ̣ kathaṃ mantrāh ̣] C; kathaṃ mantrāh ̣ kathaṃ mudrā G; kathaṃ mantrāh ̣
kathaṃ tantrah ̣ Es
365 puskaro]
̣ emend.; pulakā C; pulakā ca G; purukā Es; puskara
̣ (transliterated from Sanskrit) T
368 nataveśmā°]
̣ C, G; natanāgaphan
̣ ̣ivaiśyā° Es
378 atarūs
̣ akān
̣ ̣āṃ] C; ātarūs
̣ akānāṃ
̣ Es
380 vacāyāh ̣ khan ̣d ̣am] em.; vacāyā khan ̣d ̣am C; vacakhān ̣d ̣aṃ G; vacāyā Es
389 rāgāvalokanāt] em.; rāgavalokanāt G (in this manuscript t with virāma is written almost the
same as t without one); rāgāvalokanā C, Es
390 krtvā
̣ vaśyaṃ] G, Es; krtvaśyaṃ
̣ (in the repeated verse though – krtvā
̣ vaśyam)̣ C
393 tīksṇ ̣āṃ prajñāṃ sa sādhayet] C; tīksṇ ̣āṃ prajñāṃ prasādhayet G; tīksṇ ̣āṃ samādhayet
prajñāṃ Es
396 This and the next two verses are found also in SM.180, (not in the same order).
397 sat
̣ hīṃ
̣ ] C; śathī
̣ G; śatị̄ (apart from the missing ending, this spelling is also correct) Es; śatīṃ
̣
SM
399 brahmān ̣īṃ māgadhīṃ] C, G; brahmān ̣ī māgadhī Es; brāhmīṃ [ca] māgadhīṃ SM
402 ghrtaṃ
̣ ] G, SM; saghrtaṃ
̣ C, Es
405 visanāśanatantrah
̣ ̣] emend.; visanāśanatantrāh
̣ ̣ C; viśanāsanavidhih ̣ G; visanāśanatantrah
̣ ̣ Es;
visatantram
̣ SM
406 jārī can ̣d ̣ālikā] C, SM; jāri can ̣d ̣ālikā G; can ̣d ̣ālī jālikāś Es
408 visākars
̣ āj]
̣ G, Es; visākars
̣ ị̄ C
417 dosān
̣ ksipan]
̣ G; dosān
̣ ksipana
̣ C; dosaks
̣ ayād
̣ Es
421 mantraksālitajihvināṃ
̣ ] G; mantraksālitajihvayā
̣ C, Es
424 °prasareksan
̣ ̣ah ̣] C; °prasaveksan
̣ ̣ah ̣ Es
442 krtī]
̣ G, Es, T; vratī C
443 ca] C; tu G, Es
453 pūrven ̣a ca likhed] conj.; pūrven ̣a likhed (hypometrical) C, G; pūrve cālikhed (hypometrical)
Es
461 raksạ̄ bhavati śāśvatī] em.; raksạ̄ bhavati śāśvātī (unmetrical) G; om. C, Es
471 °bhrta°]
̣ C, G; °bhūta° Es
473 The order of words and clauses in this paragraph differs significantly between C, G and Es.
We adopted here mainly the C version. Instead of giving variant readings, which would be too
confusing, we adduce this paragraph from G and Es in its entirety. G runs as follows:
maṅgalavāre madhyāhnavelāyāṃ cittakapardakaṃ prāpya kurukullāmantrenās
̣ ṭ ạ śata-
jāpenālabhya pūjāṃ krtvā
̣ dvādaśāsṭ amīsu
̣ śnāpayitvā karatale tasthāpya [sic] kotīm
̣ ̣ japet.
dyūtesụ parājayo bhavati. bāhau netrakarpatena
̣ prāvrtya
̣ dhārayet. anena dhaneśvaro
bhavati. athavā taṃ kapardakaṃ bhānḍ ẹ praksipya
̣ dharanyām
̣ ̣ gopayet. pratidinaṃ
kārsāpan
̣ ̣ ̣ labhate.. Es runs as follows: madhyāhnavelāyāṃ maṅgalavārenạ citta-
am
kapardakaṃ prāpya karatale sthāpya kotim
̣ ̣ japet. dyūte jayo bhavati. taṃ kapardakaṃ
kurukullāmantrenās
̣ ṭ aśatam
̣ ̣ japenārabhya pūjāṃ krtvā
̣ dvādaśāsṭ amīs
̣ ụ snāpayitvā
anyakarpatena
̣ prāvrtya
̣ bāhau dhārayet. anena mahādhaneśvaro bhavati. atha taṃ
kapardakaṃ bhānḍ ẹ praksipya
̣ dharanyām
̣ ̣ gopayet. pratidinaṃ kārsāpan
̣ am
̣ ̣ labhyate..
476 In C there are markings above thā as if this syllable was crossed out.
477 Because of smudging, it is not possible to tell whether the reading in C is rajasā or rajasām.̣
478 ksipraṃ
̣ buddhatvam] C; buddhatvaṃ śīghram G, Es
481 tu] C; ca G, Es
483 raktābharan ̣am eva ca] Es; om. C, G (also, not accounted for in T)
485 śisyaṃ
̣ ] C, G; śisyaṃ
̣ tatra (hypermetrical) Es
486 puspapraks
̣ epan
̣ ̣aṃ] Es; puspapraks
̣ epaṃ
̣ G; puspābhis
̣ ekaṃ
̣ C
488 varaṃ bhavati. bān ̣e patati] (reconstructed from T by the editor) Es; om. C, G
489 visāpakars
̣ an
̣ ̣aṃ] C; visākars
̣ an
̣ ̣aṃ G, Es
499 Even though we have in this verse mantrinạ̄ (the third person) instead of tvayā (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 (ācārya) becomes the grammatical agent (cf. verses 23-24).
500 hiṅgulacūrn ̣akair] em.; hiṅgūlacūrn ̣akair C; hiṅgulacūn ̣n ̣akair G; hiṅgulaṃ gairikaṃ Es
508 °kāsāya°]
̣ C, G; °kasāya°
̣ Es
510 tyajahi] em. (on the authority of T); taj jahīhi] (hypermetrical) C, Es; tyajahi hi G
516 śrṅgāt
̣ ̣ C; śrṅgāt
e] ̣ ake
̣ (hypermetrical) Es
526 javāṃ] Es; yavān C (probably a variant spelling for javām,̣ with the nasal becoming
homoorganic before the following t); javān G
538 mahāśuceh ̣] em. (on the authority of T); mahāsuce C; mahāsunaih ̣ G; mahāsukhāt Es
542 As regards sentence structure, the śloka division in C (where the verse ends with
vidhikramaih)̣ is probably more correct.
543 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 vidhikramaih,̣
which precedes it and occurs again at its end, suggests a homoioteleuton omission on the part
of the scribe.
550 Here ends the passage which is absent in both C and T; it started with the second half-stanza
of verse 29.
551 °ksepan
̣ ̣aṃ] C; °ksepayā
̣ G; °ksapan
̣ ̣aṃ Es
573 varsaṃ
̣ tān nāgān] C, G; varsan
̣ tān nāgān E2; varsan
̣ nāgān Es; vasan
̣ tānāṃgaṃ E1
574 vaśīkuru kuru phuh ̣] Es, T; vaśīkuru phuh ̣ kuru kuru phuh ̣ C, G, E2; dhaśīkuru kuh ̣ kuru kuru
phah ̣ E1
576 phuh ̣ phuh ̣] C, T (most versions of T); phuh ̣ Es, G; phah ̣ phah ̣ E1; phuh ̣ phu E2
583 No sandhi, as is the accepted usage here for this combination of vowels C, Es; rohin ̣īraksẹ G
588 varsanti]
̣ C; varsayanti
̣ Es
590 vidyādharen ̣aivaitat] conj.; vidyādharen ̣aitat C; vidyādharen ̣etat G; vidyādharen ̣aiva tat Es
595 mraksayitvā]
̣ C, G; muksayitvā
̣ Es
605 5aparitosa°]
̣ C, G; aparitosan
̣ ̣a° (hypermetrical) Es 83
619 aksaralaks
̣ ajaptaṃ
̣ ] C, G; aksaralaks
̣ aṃ
̣ japtaṃ Es
620 krtvādhis
̣ ṭ hāna°]
̣ C; krtvādhis
̣ ṭ hānaṃ
̣ Es; krtvā
̣ adhisṭ hāna°
̣ G
621 praksipet]
̣ Es, G; praksepet
̣ C
623 kiṃ kurmo bhagavann] G; kiṃ kurmo bhavānn C; kiṃ kuryāma ādiśatu bhavān Es
641 yah ̣] G; ya C; ye Es
642 pathati]
̣ C, G; pathanti
̣ Es
645 visadūs
̣ an
̣ ̣aṃ visanāśanaṃ
̣ ] G; visanāśanaṃ
̣ visadūs
̣ an
̣ ̣a C; na visadūs
̣ an
̣ ̣aṃ na visanāśanaṃ
̣ Es
650 na mrgabhayaṃ
̣ ] Es; na vyād ̣amrgabhayaṃ
̣ C, G
652 nātikramisyati]
̣ C; om. Es, G
656 rāksasīṃ
̣ ] C, Es; yaksin
̣ ̣īn G
660 rāksasī]
̣ C, Es; yaksin
̣ ̣ī G
672 yusmākaṃ
̣ śāsane] C; yusmacchāsane
̣ Es, G
684 krtvā]
̣ G, Es; bhūtvā C
685 yavatiktikayā] C, G (the sign over °kta° in C is probably a sign for i – cf. sarpisạ̄ in C.8.15);
yavatiktakayā Es; jābatikitika (a rendering of Sanskrit yāvatiktikā?) T
687 °ksīraih
̣ ̣] Es, G; °ksīrai
̣ C
688 kanakapuspās]
̣ G; kanakapuspāṃ
̣ Es
690 gandhasūryen ̣a] Es, G; ga- - -sūryen ̣a C (the syllable °ndha° is illegible)
695 vicaksan
̣ ̣ah ̣] Es, G; dhaneśvarah ̣ C
696 māsayā]
̣ Es; māsayā C, G
699 ̣ ṅgīsamāśritam]
mesaśr ̣ C; mesīśr ̣ ṅgasamanvitam
̣ ṇ ̣gaṃ miyā(?) samanvitah ̣ G; mesaśr ̣ Es
702 caksus
̣ ā]
̣ C, Es; caksus
̣ ị G
724 vatānāṃ
̣ ] Es, G; vatānāṃ
̣ ca (hypermetrical) C
727 ksīren
̣ ̣ālod ̣ya] Es, G; ksīren
̣ ̣ālodya C
728 taṃ] C, Es; tat G. The ‘masculine’ form of the pronoun tad is the accepted usage in this type of
text for neuter nouns.
734 saposadhena]
̣ Es, G; sahaposadhena
̣ (hypermetrical) C
735 bhavet] C, G; sa Es
738 nrpalaks
̣ an
̣ ̣ena] Es, G; sanrpalaks
̣ an
̣ ̣ena (hypermetrical) C
739 laksan
̣ ̣āksa°]
̣ C, Es; laksan
̣ ̣ākhyaṃ G
741 tasya nidhāpayed yo jvarair] C; tasya ridhāpayed yo jvara° G; taṃ paridhāya yojya jvara° Es
742 isṭ āladhūmaṃ
̣ ] conj.; isṭ oladhūmaṃ
̣ C; isṭ āl(?)amūlaṃ
̣ G; iksvāramūlaṃ
̣ Espc; isṭ avālamūlaṃ
̣
Esac
745 pisṭ vā
̣ tu] C, Es; pisṭ ạ̄ ca G
748 This verse is numbered “11” in Es. We 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.
762 mahisīṃ
̣ ] Es, G; mahisīṃ
̣ ca (hypermetrical) C
776 °nispannapādukam]
̣ C; °nispannaṃ
̣ pādukam (unmetrical) Es, G
777 nīre] Es; nīrato (hypermetrical) C, G
779 kallabālasya] C (the reading could also be kallavālasya, as C does not distinguish between ba
and va); kalla…(?)alasya G; kandavālasya Es
784 vān ̣ijāh ̣] em.; vān ̣ijah ̣ C; vān ̣ijyāh ̣ G; van ̣ijāh ̣ Es
808 This verse (or perhaps two, numbered as one unit) is absent in C, G and T.
815 śīśaka°] C, Es; śīśakaṃ G. Śiśaka is an alternative spelling for sīsaka (lead).
824 In Es the first half-stanza ends here, and the phrase pātram ālabhya is at the beginning of
the second half-stanza. This is incorrect, as metrically, this phrase must belong to the first
half-stanza.
825 ksīrair
̣ ālod ̣ya] C; ksīren
̣ ̣ālod ̣ya G, Es
829 ksīren
̣ ̣a] C, G; dugdhena Es
835 māhisyaṃ
̣ C, Es; māhisaṃ
̣ G
848 IN G this half-stanza reads: acyutasuratā nārī vasati ca ta pattau nādaraṃ kuryāt.
858 proksyanti]
̣ C; proksanti
̣ G; prosyanti
̣ Es
860 The passage starting here and ending with the words vaśībhavati na samd
̣ ehah ̣ in paragraph
39 is absent in T.
861 athāparo ˈpi prayogo bhavati] Es; aparo ˈpi prayogo bhavati C; athāparavasyaprayokah ̣ G
890 The first sentence of this paragraph is printed in Es as part of the previous paragraph.
’phags ma sgrol ma ku ru kulle’i rtog pa (Āryatārākurukullākalpa). Toh. 437, Degé Kangyur, vol. 81
(rgyud ’bum, ca), F.29b–42b.
’phags ma sgrol ma ku ru kulle’i rtog pa. Toh. 437, bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the
Kangyur], krung go’i 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 go’i bod rig pa
dpe skrun khang (China Tibetology Publishing House), 2006-2009, vol 81, pp 127-169.
’phags ma sgrol ma ku ru kulle’i rtog pa. Stog 403. Stok Palace Kangyur (stog pho brang bris ma). Leh:
smanrtsis shesrig dpemzod, 1975-1980,vol. 95 (rgyud ’bum, nga), F.316b–435a.
Bandurski, Frank (1994). Übersicht über die Göttinger Sammlung der von Rahula Sankrtyayana in Tibet
aufgefundenen buddhistischen Sanskrit-Texte (Funde buddhistischer Sanskrit-Handschriften, III).
(Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden: Beiheft ; 5). Göttingen:
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 Tārā: Magic and Ritual in Tibet. Berkeley, University of California
Press, 1973.
Bhattacharyya, Benoytosh (1958). The Indian Buddhist Iconography: mainly based on the Sādhanamālā
and cognate Tāntric texts of rituals. 2nd edition. Calcutta, K.L. Mukhopadhyay, 1958.
Bhattacharyya, Benoytosh (editor) (1968). The Sādhanamālā. 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). “Kurukullā, Tārā and Vajreśī in Śrīpura.” In Tantric Buddhism: Centennial Tribute
to Dr. Benoytosh Bhattacharyya, edited by N.N. Bhattacharyya. Reprint. New Delhi, Manohar.
Pandey, Janardan Shastri (editor) (2001). Kurukullākalpah.̣ 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 Tārā: Songs to the Saviouress: source texts from India and Tibet on
Buddhism’s great goddess, selected, translated, and introduced by Martin Willson. Boston, MA.: Wisdom
Publications, 1996.
Websites
http://envis.frlht.org/indian-medicinal-plants-database.php
g. GLOSSARY
g.1 Ākhan ̣d ̣ala
་ད་པ
mi phyed pa
g.2 Amitābha
འོད་དཔག་ད
Amitābha
sgeg byed
śrṅgāra
̣
Āsād
̣ ̣ha (the month of)
g.5 Avalokiteśvara
འག་ན་དབང་ག
Lokeśvara
g.6 Awareness
ག་པ
rig pa
vidyā
g.7 Bhagavatī
བམ་ན་འདས་མ
bhagavatī
bhagavatī
bhagavat
g.10 Caitra
དད་བ་དང་པོ
g.11 Empowerment
དབང
dbang
abhiseka
̣
g.12 Enthrall
དབང་ད
dbang byed
vaśīkr ̣
g.13 Ghost
་དགས
yi dags
preta
sa ’og skyon
pātālapāla
g.15 Hārītī
འོག་མ
’phrog ma
Hārītī
g.16 Indra
དབང་པོ
dbang po
Indra
g.17 Jaya
ལ་བ་ད་པ
rgyal ba byed pa
Jaya
g.18 Kārttika
ོན་་ཐ་ང
g.19 Khavajra
ནམ་མཁ་ོ་
Khavajra
g.20 Knowledge
ག་པ
rig pa
vidyā
g.21 Kurukullā
་་ལ་
ku ru kul le
Kurukullā
g.22 Laks ̣mī
ན་ཚོགས་མངའ་བ
Laksmī
̣
g.23 Mahākāla
ནག་པོ་ན་པོ
nag po chen po
Mahākāla
g.24 Maitreya
མས་པ
byams pa
Maitreya
g.25 Mañjuśrī
འཇམ་དཔལ
’jam dpal
Mañjuśrī
g.26 Nārāyan ̣a
ད་ད་
sred med bu
g.27 Oblation
ན་ག
sbyin sreg
homa
g.28 Padmapān ̣i
པ་བམས
pad+ma bsnams
Padmapān ̣i
g.29 Pārvatī
་ད་མ
ri khrod ma
Pārvatī