Sutra - The Practice Manual of Noble Tārā Kurukullā

འཕགས་མ་ལ་མ་་་་ོག་པ།
The Practice Manual of Noble Tārā Kurukullā
Āryatārākurukullākalpa
་་་ོག་པ།
ku ru kulle’i rtog pa
The Practice Manual of Kurukullā
Kurukullākalpa
Toh. 437
Degé Kangyur, vol. 81 (rgyud ’bum, ca), folios 29b–42b.
Translated by the Dharmachakra Translation Committee

under the patronage and supervision of 84000: Translating the Words of the Buddha
v 2.01 2011 - 2016
84000: Translating the Words of the Buddha is a global non-profit initiative that aims to translate
all of the Buddha’s words into modern languages, and to make them available to everyone.
Warning: Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions
and commitments concerning tantra. Practitioners who are not sure if they should read this translation
are advised to consult the authorities of their lineage. The responsibility for reading this text or sharing it
with others who may or may not fulfill the requirements lies in the hands of readers.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-
derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial
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co. CONTENTS
ti. Title
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation

Chapter 1
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
ac.1 Translation by the Dharmachakra Translation Committee.

Translated by Thomas Doctor from the Tibetan of the Degé 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.
This translation has been completed under the patronage and supervision of 84000: Translating the
Words of the Buddha.
i. INTRODUCTION
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
The Practice Manual of Noble Tārā Kurukullā

Chapter 1
1.1 Homage to noble Mañjuśrī, the youthful one.

Homage to the noble goddess, Tārā.
1.2 The tantra of The Arising of Tārā is an ocean of yogic practice.

Although its scripture and practice manual had declined and disappeared,
There was The Meditative Absorption of Tārā , chief among tantras.
Once that, too, became lost, this practice manual appeared.
For the sake of many beings, and as a compendium to the tantras
That elaborately teach the yogic practices,
Lokeśvāra, Lord of the World, taught this manual of practice.
1.3 Listen, all bodhisattvas!
This method that benefits all beings

Is based on seeing that the world is without refuge,
And tormented by the three types of suffering.
Receive this with great reverence!
1.4 In order to pacify the concepts of the world,

All buddhas teach this manual of practice.
On the holy Potala Mountain, Mañjuśrī,
Padmapān ̣i, Jaya,
1.5 Sarvanivaran ̣aviskambhin,

̣ Sāgaramati,
Maitreya and others—the full gathering—
All heard these words of the Dharma,
Rejoiced, and bowed their heads to the ground in veneration.
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,
1.7 Various maidens, the heavenly bodies,

Thunderbolt bearers, lords of the earth,
Nāga girls who live in the billowing seas
Where they cast coquettish glances,
1.8 The guardians of the nether world, and the daughters of the surasiddhas—these all worshipped.
Gandharva queens with eye-catching breasts,
Female knowledge holders, kiṃnarīs,
Himavat’s daughters, as well as others, all spoke in this way:
1.9 “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.”
1.10 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.
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.
1.12 May the Protector observe this and dispense

Timely words to these celestial girls—
The mantra of Kurukullā that enthralls wandering beings—
And the practice of painting in combination with this mantra.
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
1.14 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?
1.15 That I shall now explain

In accordance with the prescriptions of The Arising of Tārā.
The one who paints the picture
Should have reddish eyes,
1.16 As well as red hands and feet,

Eyes like those of a bird, and the legs of a black antelope.
It is such a person who shall draw the Savioress.
In the first month of spring
1.17 On the eighth day of Caitra,

Half-way through the second watch—
This is when the eyes of Tārā should be drawn.
The artist must eat the three sweets
1.18 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
1.19 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,
1.20 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.
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:
Oṃ kurukulle hrīh ̣ hūṃ svāhā
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.
With the first third, insight increases,

With the second third, enthrallment is achieved,
And with the final third,
The person will also neutralize poison.
1.22 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.
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.
1.24 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 mantra-adepts.
Their minds partake of the pleasures of perfect kingdoms.
1.25 Rati from Kāmadeva and Pārvatī from Śiva;4
Similarly, Śrī from Nārāyan ̣a, Śacī from Ākhan ̣d ̣ala,
The white Amalagīśvarin ̣ī from Vācaspati, and Laksmī
̣ from the Sustainer of the Earth—
These they win by means of the mantra.
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.
1.28 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.
1.29 If also they look with eyes free from wonder

The mantra-adepts will thereby see.
If with the eye of compassion mantra adepts regard the world,
Which is stricken by all sorts of suffering,
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.
1.33 Yet once that is over, such people

Will soon discover feasts.
Next they will acquire garments,
Just as they will meet with noble women.
1.34 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.
1.35 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 Vajradharma’s words,
Hereby experience the supreme accomplishment.
This was the first chapter, the instructions for the practice of painting.
Chapter 2
2.1 Through the method of worship in accordance with the Dharma,

One will attain dharmatā
And oneself will become the dharmadhātu.
That shall now be correctly explained.7
2.2 Now follows the practice method of the wish-fulfilling tree:
̣ 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.
2.3 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.
2.4 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:
2.5 The jewel of the foremost teacher,

The jewel born from the sea,
The jewel of a woman, the jewel of a horse,
The jewel of a sword,
2.6 The jewel of an elephant—such jewels

Should be offered mentally to the buddhas.
The jewel of a woman, adorned with ornaments
And displaying abundant attractions, [F.32.a]
2.7 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.
2.8 Replete with his treasures

A foremost teacher, a lord of wealth,
Should be offered to the buddhas.
2.9 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.
This was the practice method of the wish-fulfilling tree.
2.10 All the buddhas are mind itself.

By mind itself one is liberated.
Bondage is broken by the mind,
Through mind one attains freedom.
2.11 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.
2.12 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.
2.13 Therefore, one should make every effort

To cleanse the mirror of the mind.
Faults, which are by nature extrinsic,
Will gradually be utterly exhausted.
2.14 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:
2.15 The fourth in the sibilant group

Is positioned atop the syllable of fire,
Joined with the syllable ī,
And adorned with the two skies.
2.16 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 Kurukullā mountain
2.17 It rouses Tārā, 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:
2.18 Flowers, incense, and lamps,

Perfume, food, and the like;
Gestures, garlands,
Theatrical shows, songs, and other such offerings.
2.19 “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”—
2.20 These words should be spoken three times,

After which one requests departure.
When the mind has been made to abide through love,
It should again be placed there.
2.21 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.”
2.22 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.
Oṃ śūnyatājñānavajrasvabhāvātmako ˈham 9
2.23 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.
2.24 “An exclusive nirvān ̣a

Would mean deceiving sentient beings.
How shall I liberate them
From the endless ocean of existence?”
2.25 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.
2.26 By the Buddha’s 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.
2.27 On that moon, again, is the seed-syllable,

From which emanate rays of light.
Thereby all realms of the world
Are seen to be thoroughly purified.
2.28 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 Tārā.
2.29 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.
2.30 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.
2.31 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. [F.33.a]
2.32 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.
2.33 With the following verses to the buddhas

One should request empowerment:
“Just as Bodhivajra offers

The great worship to the buddhas,
2.34 So too, in order to protect me,

Please, now grant it to me, O Khavajra.”
With the so-called ‘empowerment of the Victor’

Locanā and the other four arise.
2.35 “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,
2.36 And which originates from the abodes of three secrets,

That shall be given by all the buddhas.”
As the buddhas empower Tārā
She becomes crowned with the Dharma.
2.37 With red light of different hues

She illuminates the three worlds.
One who has obtained the jewel of empowerment
Will attain all accomplishments.
2.38 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,
2.39 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,
2.40 Anonymity, celestial realms,
Foot unguent, and eye ointment—
The signs will be seen in dreams
And the accomplishments themselves will manifest.
2.41 If one becomes fond of these,

Minor accomplishments will be attained through Tārā.
Having become a universal monarch, one attains
The kingdom and the pleasures of the senses.
2.42 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
2.43 And form the utpala mudrā.

As one recites, it suddenly bursts into flames.
By the power of this mudrā
Brahma, Indra, Upendra, Rudra and so forth,
2.44 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 saṃsāra,
2.45 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;
2.46 Within the state of omniscience

The same is the case with the accomplished one’s mind.
When touched by perfected quicksilver
Copper turns to gold;
2.47 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.
2.48 When born in the family of Buddha,

They become turners of the wheel.
They are born, go forth into homelessness,
Practice the difficult conduct,
2.49 And as they also engage in the conduct of enlightenment,

They recollect buddhahood itself.
Likewise, they descend from the gods, manifest emanations,
Turn the wheel of Dharma,
2.50 Attain the great nirvān ̣a,

And depart for a cemetery.
Having left their bodies in the triple world,
The Victorious Ones, by means of the enjoyment body,
2.51 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.
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:
“Accomplished since the beginning,

The buddhas engage in the act of accepting birth,
To provide for sentient beings,
When a universal monarch has gone beyond.
2.53 “When a buddha goes beyond,

A universal monarch appears.
In this world there is never a time
When both of them are absent.
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.
2.55 “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.
2.56 “An agent, eternal and singular—

Thus the sages regard the mind.10
Yet it is taught that it is not of such an essence,
Rather, it is held to be composed of moments.
2.57 “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.
2.58 “Those who are of the nature of all things,

And whose minds know everything,
They cannot be definitively said
To be absent anywhere.
2.59 “Based on the relative truth,

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.
2.60 “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.
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.
2.62 “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.”
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:
“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.
2.64 “Likewise, the dead do not die,

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.
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.
2.66 “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 woman’s son would arise too.
2.67 “Therefore, everything is ignorance,

Formations that possess the three characteristics.
The worlds that possess the five aggregates
Are known as mere appearance.
2.68 “The bodhisattvas should understand the nirvān ̣a 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 man ̣d ̣ala?
How, then, is accomplishment gained?”
2.69 Vajrapān ̣i replied:
“Originating in dependence—
This is how things arise
Likewise, depending on mantras, mudrās, and so forth
The accomplishments are gained. [F.35.a]
2.70 “The accomplishments are relative,

And so are the transcendences of the Buddha.
Buddhahood, the state of Vajrasattva,
Is perfectly accomplished in terms of the relative.”
This was the second chapter.

Chapter 3
3.1 The progression of the ritual for reciting the mantra,

Shall now be explained.
By merely understanding it,
The practitioner will reach success.
3.2 Coral is used for enthrallment,

Puskara
̣ removes poison,
And with crystal insight will expand.
These are to be used in three activities.
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.
This is the rite of the gārudạ 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.
3.4 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.
This is the rite of enthrallment.
3.5 The so-called “knower of everything”

Cannot be attained without insight.
The one who wishes to attain it,
Should therefore develop incisive insight.
3.6 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.
3.7 The yogin will be liberated.

The leaves of grhābhidhāna,
̣
Sat
̣ hī,
̣ liquorice
Brahmānī,̣ māgadhī, and honey—
These are to be eaten.
This is the ritual for increasing insight.
3.8 Next12 there is honey with ghee,

Cakrāṅkita, and the good root—
By applying this to the place struck by the poisonous fangs,
Or by drinking it, one will neutralize the poison.
This is the medicine that overcomes poison.
3.9 Jārī and canḍ ālikā,

̣
Snehamallī and ghee,
As well as dead intestinal worms—
When eaten, these effect enthrallment.
This is the medicine for performing enthrallment.
3.10 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.
3.11 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.
3.12 Thinking of the syllable hrīh ̣ 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.
3.13 When meditated upon in relation to the bite of the fangs

This beautiful syllable of Dharma
Will destroy poison.
This heart of Tārā conquers the three worlds—
3.14 That should be understood by those who love.

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.
3.15 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.
3.16 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 unmoving—that is the time of the Buddha’s
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.
3.17 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.
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.
This is the tantra for purification.
3.19 Where there is desire there is poison

And also insight is present there.13
Therefore, how can Pān ̣d ̣arā
Be regarded as the queen of speech?14
3.20 She is indeed the curer of poison

Abiding on the level of Hayagrīva.15
Manifesting as the speech of the vajra of passion,
She enthralls the three worlds.
This is the practice of the tantra of the desire family.
3.21 Next follows another method:
Having created a triangular man ̣d ̣ala

And, in addition, another triangle,
The wise must, starting from Indra’s quarter,
Write the syllable oṃ and so forth.
3.22 The six seed-syllables are in the six corners,

And the seed-syllable of Dharma is in the center.
Placed within a phuh ̣ syllable,
It should be drawn on the doorstep.
This is the tantra for driving away snakes.
3.23 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 hrīh ̣ 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.
This is the ritual for enthrallment.
3.24 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.
3.25 In the west is a hand showing the mudrā 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.
3.26 As for the outer perimeter,

It is adorned with a garland of utpalas.
Having drawn this on birch bark,
One should wear it on one’s upper arm.
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.
This completes the third chapter.

Chapter 4
4.1 The mere seeing of the colored powder

Quickly brings about the attainment of buddhahood,
As one progresses through the stages of perception of the man ̣d ̣ala.
That shall now be explained correctly.
4.2 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.
4.3 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.
4.4 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.
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.
4.7 “You should always wear red clothes,

A red mala,
Vermillion powder,
Apply red perfume,
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
4.9 “Vermillion powder,

Saffron, red sandal,
Or coral powder—all of these are appropriate.
4.10 “Karketa dust is used for the drawing.

Whether for oblations, the circle,
Or inauguration,
Red substances are always to be applied.
4.11 “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,
4.12 “And not associate with another’s wife.

Three acts of the body,
Four of speech,
And three of the mind—
4.13 “Give up these unvirtuous acts.

Dharma, material things,
Love, and fearlessness—
You must always practice this four-fold generosity.
4.14 “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.
4.15 “You must not look down on females,

Particularly not anyone by the name of Tārā.
Even a householder practitioner of secret mantra
May not take such a woman.
4.16 “In a town, at a gate, in a market place—

Wherever Tārā resides—
In a high street, at a four-road junction,
At the side of a wall,
4.17 “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
4.18 “You should practice the mantra and so forth.

Seeing a woman whose name is Tārā,
Of white and red complexion and beautiful eyes, [F.38.a]
The yogin should respectfully
4.19 “Pay homage to her in his mind.

Upon bandhūka flowers,
The karavīra-holder,
As well as other red flowers
4.20 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.
4.21 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,
4.22 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 Śākyas received
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,
4.24 “That, indeed, you have found in this man ̣d ̣ala.

Beholding these colored powders
The buddhas are thoroughly delighted.
Here there is no death and disease,
4.25 “No grief and no poverty.

Through this pure Great Vehicle
You will attain complete enlightenment.”
Empowered through the arrow and the other three
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.
“May the gods send rain

And may the crops be excellent.
May the people prosper
And the king be in accord with the Dharma.”
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 saṅgha of listeners,
And give food and drink to boys and girls.
Doing this will delight the nāgas.
4.29 If, when it rains,

One does not do this
The nāgas will be displeased
And so one will contract leprosy.
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
5.1 Once when young Rāhulabhadra had gone to Rājagrha

̣ to receive alms, he went to the Ven ̣uvana grove, and
there descended into a long pond to wash his alms-bowl. While there, he, the son of Yaśodharā, was
mistaken for a white ascetic and so was pulled into the pond. At that time the young Rāhulabhadra recited
this spell. No sooner had he recited the mantra than—just like someone emerging from his house—he
arrived in the presence of the Blessed One.
5.2 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 nāgas. Therefore, I request that the Blessed One teach this mantra, so that
other beings too may be protected by it.”
5.3 So then, at that very time and on that occasion, the Lord dispatched Vajrapān ̣i, and 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, children of noble family, one who
creates a sandalwood man ̣d ̣ala 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, nāgas, snakes,
tigers and other beasts of prey, weapons, enemies, poverty, or untimely death. None of these will occur.
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.
5.5 Again, one should grind with dharmarasa,18

With yavatiktikā
And the juice of ākhukarnị̄ 19
For a period of three days.
5.6 With the sap of vandhyā and kākolī,

The sap of bhāskara and vajra,
The juice of aviddhaśravana,
̣
And breast milk—with these it should be blended.
5.7 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 vrddhadāraka
̣ dough.
5.8 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.
5.9 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.
5.10 When the sulphur has melted slightly

Sky-leaf is infused and smelted,
Thereafter, subsequently gold
And māksika
̣ is infused.
5.11 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.
5.12 With one guñja of this,

An experienced person will transform a great quantity.
If a pala can be transformed with māsā,
̣
It should be known that the mercury has been perfected.
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.
5.14 When this has mingled with the mercury,

Emeralds and so forth are also to be infused.
The Kurukullā yogin
Should dissolve a pearl on account of the eye,
5.15 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.
This is the tantra on the use of mercury for journeying in the sky.
5.16 Taking a ball of lead,

One places it in a vessel with bakula seeds.
Having placed it in a vessel with the blood dripping kañcu,
One places it in a red earthen vessel.
5.17 Together with mercury

The lead will undoubtedly die.
It is mixed with one pala-measure
And afterwards with sixty palas.
5.18 As one practices, correspondingly,

A lump of silver will be produced.
As Tārā grants the accomplishment of silver
One is able to benefit sentient beings.
With the welfare of sentient beings comes the accumulation of merit,
And from that accumulation, complete enlightenment.
This is the tantra on silver practices.
5.19 Nīlakronṇ ạ 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.
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.
5.21 Having obtained honey and turmeric,20

One should mix it with milk, and drink it.
One’s lifespan will without doubt
Be equal to that of the priests of Brahma.
5.22 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.
This is the tantra on essence-extraction.
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.
5.24 With this mantra, the vacā fruit should be mashed

And mixed with milk.
When a fasting lady drinks this, [F.41.a]
She will gain a son with the characteristics of a king.
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
5.26 Having uprooted the jalaśītalā 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.
5.27 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.
5.28 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.
5.29 Having pulled out the root of a white uccatạ 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.
5.30 That which is well known as nagasala,

Generates, when mixed with milk,
The male organ’s power to produce plentiful offspring
Subsequent to fifty recitations of the mantra.
5.31 Orpiment of bovine origin, tongue of a toothless man,

And the roots of nrparāja—when
̣ the moon is in the Śubha asterism,
A tilaka should be drawn on the forehead.
Upon sight, the tilaka will enthrall the triple world.
5.32 Having obtained a dead body’s 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.
5.33 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 one’s eyes
It will seduce the king’s queen.
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.
5.35 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.
5.36 Whoever applies the excrement of the musk shrew

Together with bdellium will, merely by doing so
Stay clear of mad elephants
And emerge delightfully.
5.37 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.
5.38 When the thorns of yellow samk

̣ uca are gathered
And hidden in the wilderness home,
If the wine is broken, and then it is taken out,
That one will become truly excellent.
5.39 If the fire that burns a potter’s wares

Is fed with a log struck by lightning
It will not burn,
Yet if sprinkled with alcohol it blazes again.
5.40 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.
5.41 If in a vessel for wine

Monkey feces have entered
The wine and the vessel are ruined.
Washing with bakula will render it usable.
5.42 If washed with bakula water

The baby will be cared for by the nanny.
So too, through bhūtakeśa incense,
The saffron robed will be healed.
5.43 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.
5.44 When the ritual of yadakabaka

Is inscribed on a piece of lead
And kept inside the mouth
One will escape weapons, bondage, and enmity.
5.45 Possessing the letters ksa,

̣ ma, ra and ya,
All the letters are adorned with e.
At the end of the authentic kabaka,
The four eggs and the three measures are each given two.
5.46 Danḍ otpala,

̣ śarapuṅkha,
Nicula, and girikarnikā—
̣
Having washed it seven times with the juice of these,
The wise should write on a tablet of lead.
5.47 Yokes, shackles, prisons,
The rain of weapons on the battlefield,
And also anger—these are definitively crushed [F.42.a]
Through the perfection of this great tantra.
5.48 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.
5.49 Oṁ kurukulle svāhā—

When this is attached to the alms bowl
During a time of famine
The mendicant will receive donations.
5.50 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.
5.51 The five products of the māgadha,

When a woman grinds them and drinks them with milk,
The great power of this mantra
Will bring her ease in childbirth.
5.52 Having ground a nimbavārunạ 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.
5.53 Elephant-māgadhikā with sweet flag,

Horse-smell, and fresh buffalo butter—
The method involving vālā
Promotes the vitality of the breasts.
5.54 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.
5.55 The root of avasanikā,

Kākamācī, 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.22
5.56 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.
5.57 If at the time of sexual union

A lamp with lard is lit,
A man’s desire comes quickly
And he will remain in the vagina for long.
5.58 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.
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.
5.60 “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.”
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
c.1 This completes The Practice Manual of Noble Tārā Kurukullā.

The translation was prepared, edited, and established by the Indian preceptor, Krṣ napan
̣ ̣d ̣ita, and the
lotsāwa monk, Tsültrim Gyalwa.
ap. APPENDIX
app. Appendix Prologue
app.1 Sources referred to in critical apparatus, listed by the code letter(s):
Manuscripts
• Sanskrit manuscripts of the Kurukullākalpa:
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.
J – “New 104” (“Old 198”); see Matsunami 1965.
Y4 – “New 105” (“Old 203”); see Matsunami 1965.
R – Running no. 5257, Asha Archives, Kathmandu
• Sanskrit manuscripts containing Kurukullā dhāran ̣ī (used only for the edition of KK (this
document) 5.39):
E1 – Reel E 1774/3 (multi-title), National Archives, Kathmandu
E2 – Reel E 614/3 (multi-title), National Archives, Kathmandu
• Sanskrit manuscripts of the Sādhanamālā (used for the overlapping passages only):
SMB – Reel B 0105-09, National Archives, Kathmandu
Editions
• editions of the Sanskrit text of the Kurukullākalpa:
Es – Pandey (2001) (see Bibliography)
KK – this document
• editions of the Tibetan text of the Kurukullākalpa:
T – Tibetan: Pandey (2001) (see Bibliography)
S – Tibetan: Stok Palace (stog pho brang) Kangyur
• editions of other Sanskrit texts (used for the overlapping passages only)
SM – Bhattacharyya (1968)
app.2 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 another 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 present English translation of the Tibetan.
ap1. Chapter A1
ap1.1 oṁ namo bhagavatyai āryakurukullāyai23
nasṭ ẹ gate24 cāntarhite ca tantre tārodbhave yogamahāsamudre.

tārārn ̣avo nāma mahādhitantro [nasṭ ẹ ca tasmin punar esạ kalpah ̣]..
ap1.2 uddhrtya
̣ tantresụ ca vistaresụ yogān prayogān bahusattvahetoh ̣.
lokeśvarah ̣ kalpam idaṃ babhāsẹ śrṇ ̣vantu sarve kila bodhi[sattvāh ̣..
ap1.3 imaṃ nayaṃ sarva]janārthakāri lokaṃ vilokyāśaran ̣aṃ mayādya.

triduh ̣khaduh ̣khena25 vidheyam etad grāhyaṃ26 bhavadbhir mahatādaren ̣a..
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 ̣..
ap1.8 gandharvarājñyah ̣ kucalālasāś ca vidyādharī38 kiṃnarayositaś

̣ ca.
39
yaksāṅganāh
̣ ̣ parvataputrapautrā evaṃ vadanty aśaran ̣ā40 va[yaṃ te..
ap1.9 nā]tho ˈsy anāthasya hi lokanātha yenāsti41 buddhasya hi śāsane ˈsmin.

saukhyaṃ prajānāṃ mahad adbhutaṃ42 yat śrutvā gan ̣asyāsya vacāṃsi nātho..
ap1.10 mantraṃ [svayaṃ vaśyaka]raṃ babhāsẹ tāh ̣ sarvanāryah ̣ śrutamantrarājāh ̣.

saukhyaṃ yayur bauddham43 anekakotyah
̣ ̣ śukraṃ44 ksarantyo
̣ 45
ˈsusamā46 sprhanti
̣ 47
..
ap1.11 vakrā48 valokena nirīksa[yanti

̣ bhūmau pa]tanti caran ̣au skhalanti.
muñcanti śukraṃ valayanti49 rāgaṃ50..
ap1.12 evaṃ ca drṣ ṭ vā ̣ 51 kurukullamantraṃ52 vaśakr[j̣ janasya
̣ surasundarīn ̣āṃ vacāṃsi nāthah ̣ samayaṃ babhāse.
mantren ̣a] siddhasya patasya
̣ lekhyam53..
ap1.13 evaṃ tu śrutvā bhagavān triloke lokeśvarah ̣ karma udājahāra..
ap1.14 athātah ̣ sampravaksyāmi

̣ kurukullāyāh ̣ patakriyām.
̣
ya[syā likhana54 mā]tren ̣a sādhakah ̣ siddhim āpnuyāt..
ap1.15 yena citrakaren ̣eha yayā tithyā ca velayā55.

tad56 ahaṃ kalpayisyāmi
̣ yathā tārodbhavoditam..
ap1.16 ātāmranayano ya[s tu raktapān ̣is] tathāṅghrimān57.

̣ ̣eyajaṅghaś ca tena lekhyā tu tārin ̣ī58..
gajāksain
ap1.17 ̣ 59 vāsare.
vasantasyādime māsi aśokāsṭ ami
sārdha60 praharavelāyāṃ netre61 le[khyā tu tāri]n ̣ī..
ap1.18 trimadhurāśy62 amatsyādo63 madyamāṃsa64 vivarjitah ̣.

raktāmbaradharo nityaṃ raktagandhānuliptakah ̣..
ap1.19 maitrya65 cittaṃ samutpādya prātah ̣snāyī śi[vālaye.]

tricela66 parivartī ca sa likhed67 vaśakārin ̣īm..
ap1.20 ekavaktrāṃ viśālāksīṃ

̣ caturbhujāṃ kuṅkumopamām.
̣ ̣aśā68 bdāṃ saśrṅgārāṃ
sod ̣ strīmāyāmadadarpitām69..
ap1.21 ̣ kāryaṃ; tayā ca tantravāyen ̣a ca70 ksīrānubhuktā

[gauraku]mārīkartitasūtren ̣a pataṃ ̣ 71
..
ap1.22 raktapadmāsanāṃ raktakañcukottarīyāṃ rakta72 tād ̣aṅkakirītinīm

̣ savye abhayapradāṃ dvitī[ye73
ā]pūritaśarām74 avasavye cāpadharāṃ dvitīye75 raktotpaladharām. ārolik76 mukutinīṃ
̣ kurukullācala77
guhāntasthām..
ap1.23 kurukullake78 rāhus tasyopari sapatnī[kah ̣] kāmah79

̣ kāmasyopari candraman ̣d ̣alam tatra ca80
raktāravindāsanaṃ81. tatrasthāṃ sarvacitrakalābhir82 bhagavatīṃ nispādya
̣ pataṃ
̣ pratisṭ hāpya
̣ tasya
83
patasyāgrato
̣ ˈsṭ āda[śapū]jāṃ
̣ krtvā
̣ śuklāsṭ amyāṃ
̣ yāvat paurn ̣amāsīṃ84 mantraṃ japet.85 anena86
tārāhrdayena..
̣
ap1.24 oṁ kurukulle hrīh ̣ hūṁ svāheti87 mantren ̣a88..
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..
ap1.28 nāmnāpi tasya visamā

̣ garalāh ̣ prayānti nāgāh ̣ phan ̣īndra106 kiran ̣āh ̣ śakulā bhavanti107.
vidyāmadoddhatabalān vidusọ ˈpy avācah ̣ [kurva]nti vākya108 vibhavena109 japena yuktāh ̣.. 110
ap1.29 vidyādharān gajaturaṅgamaprṣ ṭ harūd
̣ ̣hān praud ̣hāṅganāparijanena nigūd ̣hakan ̣thān.
̣
̣ 111 ni[sṭ hākr
vidyābalair jayati mantravidāṃ varisṭ ho ̣ ̣ 112 manasi rājyasukhāni113 bhoktā114..
]tā
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..
̣
ap1.31 nānānidhānadhana119 kun ̣d ̣alahemaraupyaṃ120 vastrādikaṃ dravin ̣ajātanibaddhacittah121

̣ .
̣ 122 bhun ̣kte mantrānvito123 bhagavatīṃ paribhāvayed yah ̣..
cittena sarvam akhilaṃ parikrṣ ya
ap1.32 rājyaṃ nrpāt

̣ phalam atīndriyakaṃ ca vrks ̣ toyaṃ nadīnada124 samudragataṃ vikrṣ ya.
̣ āt ̣
mantrānvitah ̣ pibati khādati mantrapūtaṃ125 mantraṃ vinā na hi jitā126 khalu bhogasiddhih ̣..
ap1.33 vanyān gajān varaturaṅgamajanmajātān bhogānvitān phan ̣ivarān garaloddhatāṃś ca.

nakrebha127 rks
̣ advipino
̣ ˈpy atha128 gan ̣d ̣akāṃś cākrṣ ṭ vā
̣ 129 svamantra130 balasāhasakena mantrī..
ap1.34 ārohate vigatavismayalocanena maitrī131 drśā

̣ yadi sa132 paśyati mantrasiddhah ̣..
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..
ap1.36 mārān vijitya134 varisec

̣ 135 ca nidhānavrṣ ṭ iṃ
̣ kalpāṅghrirūpyam136 avatārya janāya dadyāt.
̣ saṃpādayet sakalaloka137 hitāya pākaṃ..
vittaṃ dhaneśvaragataṃ nikhilaṃ vikrṣ ya
ap1.37 vastraṃ tathā krpan

̣ ̣alokasamastahetoh ̣ pīthaṃ
̣ grhaṃ
̣ chadam apīha138 bhavec ca139 tārā.
āpatsu sarvaduritāpaharā140 bhavec ca setur vipannavan ̣ijāṃ ca samudramadhye..
ap1.38 tāṃ tārāṃ bhāvayed yogī prathamaṃ duh ̣khitāyate.

tām upāsya141 dinenaiva bhojyalābhī bhaven narah ̣..
ap1.39 dvitīye vastralābhī syāt yositāṃ

̣ saṅgamas tatah ̣.
tatas tāmbūlabhoktā ca ayācitaṃ142 yathepsitam..
ap1.40 yadi syād brahmacārī tu143 bhuṅkte kanyāṃ surāgrajāṃ.

sattvānāṃ māran ̣e raktā144 na sidhyantīha145 śāsane146..
ap1.41 daśakuśala147 rato bhūtvā mahāyānaikacittakrt.̣

sa bhuṅkte vipulāṃ148 siddhiṃ vajradharmavaco yathā..
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..
ap2.3 nānādhanamahāvrṣ ṭ iṃ

̣ varsayantaṃ
̣ nabhastalāt.
arthināṃ156 pūrayed āśām iti dhyātvā157 dhaneśvarah ̣..
ap2.4 caturdvīpagatān sattvān ākrṣ ya

̣ cittaraśminā.
tebhyo dānaṃ pradātavyaṃ saptaratnamayaṃ sadā..
ap2.5 parin ̣āyakamahāratnaṃ158 ratnaṃ sāmudrikaṃ159 tathā.
strīratnam aśvaratnaṃ160 ca khad ̣garatnaṃ tathaiva ca..
ap2.6 ibharatnādiratnāni161 buddhebhyo manasā srjet

̣ 162.
̣ 163 nānārūpāṃ vilāsinīṃ164..
strīratnam samalaṅkrtya
ap2.7 buddhebhyo manasā deyā buddhatvaphalakāṅksin

̣ ̣ā.
anena sarvabuddhatvaṃ vidyādharah ̣ samaśnute..
ap2.8 ̣ ̣a165 saṃpūrn ̣aṃ166 parin ̣āyaka dhaneśvaram167.

mahākosen
buddhebhyah ̣ sādaraṃ dadyād buddhatvaphalakāṅksayā..
̣
ap2.9 evam anyāni ratnāni sādaren ̣a parityajet.

vajradharmatvam ābhujya sarvasattvārthakrḍ 168 bhavet..
169
ap2.10 [iti] kalpavrks
̣ asādhanam
̣
cetasā sarvabuddhatvaṃ cetasaiva vimucyate.

̣ bandhaṃ170 cetasā171 muktimān bhavet..
cetasā moksate
172
ap2.11 cittaṃ hitvā padārthānāṃ sthitir anyā na drśyate
̣ .
buddhatvaṃ173 siddhayah ̣ sarvā yad utānyā vibhūtayah ̣..
ap2.12 bhājanā jaṅgamā ye tu bhūtabhautikasaṃbhavāh ̣.

jñānamātrā174 iti khyātā vipaścidbhir nirāsravaih ̣..
ap2.13 tasmāt sarvaprayatnena cittādarśaṃ tu mārjayet.

prakrtyāgantavo
̣ dosāh
̣ ̣ prahīyanta iti kramāt..
ap2.14 175 nirmalaṃ pūrn ̣acandrābham ādisvarasamudbhavam.

citta176 candraṃ vibhāvitvā177 bījaṃ tasyopari nyaset..
ap2.15 ūsmān
̣ ̣āṃ ca178 caturthaṃ tu179 agnivarn ̣opari sthitam.
īkāren ̣a180 samāyuktam ākāśadvayabhūsitam..
̣
ap2.16 tasya citra181 mayūkhābhih ̣ krtvā

̣ nirmalinaṃ182 jagat.
sahādidhātukaṃ183 śodhya184 kurukullaparvate185 gatām186..
ap2.17 saṃcodya187 ca188 tathā189 tārām ānayitvā puraskaret190.

tasmād bījān mahāpūjāmeghān saṃsphārayed191 budhah ̣..
192
ap2.18 puspadhūpa
̣ tathādīpagandha193 naivedyasaṃcayaih ̣.
194
lāsyamālyanrtyagītavādya
̣ pūjādibhis tathā..
ap2.19 ratnatrayaṃ me śaran ̣aṃ sarvaṃ pratidiśāmy agham.

anumode jagat195 pun ̣yaṃ buddhabodhau dadhe manah ̣..
ap2.20 idaṃ196 mantraṃ tridhā vācyaṃ tatah ̣ ksantavyam

̣ ity api.
cittaṃ maitrīvihāre ca197 nivesṭ avyaṃ
̣ punas tadā..
ap2.21 karun ̣ācittam utpādya198 pramodacittam199 āvahet.

paścād upeksate
̣ sarvaṃ cittamātravyavasthayā..
ap2.22 cittaṃ śūnyaṃ punah200

̣ kuryāt prākrtākārahānaye
̣ 201
.
śūnyatāvahninā dagdhāh ̣ pañcaskandhā ˈpunarbhavāh202
̣ ..
ap2.23 oṁ śūnyatājñānavajrasvabhāvātmako ˈham.
muhūrtaṃ śūnyatāyogaṃ kuryāc cittasya viśramam..
ap2.24 pratijñāṃ prāktanīṃ203 smrtvā

̣ bījamātraṃ punah ̣ smaret.
pratāritā mayā sattvā204 ekāntaparinirvrtā
̣ 205..
ap2.25 kathaṃ tān uddharisyāmi

̣ agādhād bhavasāgarāt.
iti matvā206 krpāvis
̣ ̣ 207 śūnyatāṃ tyajet..
ṭ ọ niścesṭ āṃ
dharmadhātumayaṃ cittam utpādayati208 cetasā.
buddhādhisṭ hānato
̣ bījam utpalākhyaṃ209 tato bhavet210..
ap2.26 utpale candrabimbaṃ tu akārasvaratodbhavam211.

tasmiṃś candre punar bījaṃ tasmād212 gabhastayo gatāh ̣..
ap2.27 tābhir viśodhitā dhyeyā213 nih ̣śesạ̄ lokadhātavah ̣.

śodhya bodhya214 tathā215 sarvaṃ raśmibhir buddhakotayah
̣ ̣..
ap2.28 viśantān216 bījakair217 dhyāyāt tatas218 tārodayo bhavet.

rakta219 varn ̣āyudhā devī sarvābharan ̣a220 bhūsitā
̣ 221..
ap2.29 samayamūrtim āsādya222 jñānacakraṃ samāhvayet223.

jhatityākāranis
̣ pannaṃ
̣ jñānacakraṃ purah ̣sthitam..
ap2.30 [jah ̣ hūṁ224 vaṁ hor ity ākrṣ ya

̣ 225 praveśya baddhvā tosayet.]
̣ 226
ap2.31 samayamudrāyogena227 mukha228 mārge niveśayet229.

pān ̣ibhyām añjaliṃ krtvā
̣ māṃsalau nāmitau yadā..
ap2.32 dīrghābhyāṃ230 tu231 krtā

̣ sūcī sūcī232 madhye tv anāmikau233.
latābhyāṃ234 madhyamau ślisṭ au ̣ 235 adho gatau236..
̣ dvāv aṅgusṭ hāv
ap2.33 anena bandhayet samayām anayā237 cakraṃ praveśayet.

238
tato ˈbhisekaṃ
̣ prārthayed buddhān iti gāthāṃ239 pathan
̣ krtī..
̣
ap2.34 bodhivajren ̣a buddhānāṃ yathā datto mahāmahah240

̣ .
mamāpi trān ̣anārthāya khavajrādya dadāhi me..
ap2.35 te241 dadanti mahadbhūtā242 rājyam abhiseka

̣ 243 nāmatah ̣.
puspābhis
̣ ekavad
̣ rājñah244
̣ pañcabhir locanādibhih ̣..
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..
ap2.39 trisandhyāsu baliṃ253 dattvā mantren ̣ānena śarkaraih254

̣ .
pisṭ akādyair
̣ vidhānena svapnābhijñānam āpnuyāt..
ap2.40 khad ̣gaṃ pātāla255 siddhiś ca antardhānaṃ rasāyan ̣am256.

adrśyaṃ
̣ khecaratvaṃ ca257 pādalepāñjanaṃ tathā..
ap2.41 svapnena pratyabhijñānaṃ siddhir utpadyate svayam.
ksudrasiddhiṃ
̣ na258 sādheta259 yadi tārārato bhavet260..
ap2.42 cakravartipadaṃ rājyam indratvaṃ261 sārvabhoktrtām.

̣
svapnenaiva prasādheta262 jāpabhāvanayānvitah ̣..
ap2.43 ̣ ̣māsāntaikamāsasya263 sarvāṃ rātriṃ japet krtị̄ 264.

san
baddhvā caivotpalāṃ mudrāṃ yāvan265 mudrā jvalet266 ksan
̣ ̣āt..
ap2.44 tena mudrāpra267 bhāven ̣a samākrṣ ṭ āh ̣ 268

̣ ̣ sayositah ̣ .
brahmendropendrarudrādyā āgacchanti vaśīkrtāh
̣ ̣..
ap2.45 tatah ̣ prabhrtị sarvātmā siddhah ̣ saṃsāravāsanāt.

yathā padmam asaṃliptaṃ269 paṅka270 dosen
̣ ̣a vārin ̣ā..
ap2.46 ̣ ̣ sūto271 yathā naikah ̣ saṃhrte

sprṣ ṭ ah ̣ caikatāṃ272 vrajet.
tathā siddhasya cittāni sarvajñatvaṃ gatāni ca273..
ap2.47 ̣ 274 yathā śulvo275 bhaven nidhih ̣.

siddhasūtena saṃsprṣ ṭ au
mantrasūtais tathā sprṣ ṭ ạ̄ 276 buddhakāyā hi mantrin ̣ah ̣..
ap2.48 tridaśeśvaratāṃ yānti traidhātukamaheśvarāh ̣.

buddhavaṃśe samutpannā dharma277 cakrapravartakāh ̣..
ap2.49 jātiṃ kurvanti pravrajyāṃ bodhiman ̣d ̣opasaṃkramam.

caranti duskarāṃ
̣ caryāṃ buddhatāṃ ca smaranti te..
ap2.50 devāvatāranirmān ̣aṃ dharmacakrapravartanam.

parinirvān ̣alābhaṃ278 ca śmaśāne279 gamanaṃ tathā..
ap2.51 triloke dhātukaṃ280 hitvā281 saṃbhogair vigrahair jināh ̣.

śuddhāvāsaṃ punar yānti hitvā nirmān ̣ajāṃ tanum..
ap2.52 pravartya dharmakāyaṃ tu pustakādipatakramaih

̣ ̣.
sa eva sidhyate mantras tena buddhena bhāsitah
̣ ̣..
kurukullābhisamaya282 kalpo dvitīyah283

̣
ap3. Chapter A3
ap3.1 atha te sarvabodhisattvā284 ātmanaivātmacitta285 parivitarkam286 āpadya vajrapān ̣iṃ287

288
mahābodhisattvam evam āhuh ̣. kathaṃ vajrapān ̣e buddhā bhagavanto vajrakāyā dharmadhātukāyāh289
̣
abhedyakāyāh290
̣ kasmiṃścit291 prthivīpradeśe
̣ kālakriyāṃ kurvanti.. atha khalu vajrapān ̣is tān
bodhisattvān292 evam āha. bodhisattvā mahāsattvā mā evaṃ procuh ̣.293 kathaṃ buddhā294 vajrakāyā295
abhedyakāyā dharmadhātukāyāh ̣ kasmiṃścit296 prthivīpradeśe
̣ kālakriyāṃ kurvantīti. athāha297
vajrapān ̣ih298
̣ . tatraivaṃ299 śrṇ ̣vata300 bodhisattvā yad bhagavān parinirvrtah
̣ 301
̣ sukhāvatyāṃ gatah ̣..
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..
ap3.3 vajrapān ̣ir āha. yathā kaścin māyāvī purusah

̣ ̣ prayojanārthaṃ māyām avatārya prayojanaṃ sādhayet.
tathā buddhāh314
̣ purāsiddhāh ̣ sattvānugrahahetunā.
̣ 315..
punarjanmagrahaṃ cakruś cakravartini nirvrte
ap3.4 yadā buddhā na santīha316 cakravartī tadā bhavet317.

ubhābhyāṃ318 vigato loko na kadācid utpadyate..
ap3.5 vineyaṃ319 lokaṃ āsādya vinītvā320 dvipadottamāh321

̣ .
saṃsthitvāśītivarsān
̣ ̣i yayur buddhā jinālayam..
ap3.6 buddhamāyāṃ parityajya sukhāvatyāṃ jinālaye.

mahāpraśamasukhāsaktās tisṭ hanty
̣ ānandarūpatah ̣..
ap3.7 kartr322
̣ nityaikabhoktāraṃ323 manyante rṣ ayo
̣ manah ̣.
evaṃrūpaṃ na tattvena ksan
̣ ̣ikaṃ śūnyam isyate..
̣
ap3.8 ātmagrahavipannānāṃ nityaṃ nityārtha324 kāṅksin

̣ ̣ām.
anityatāvatārāya tyaktvā kāyaṃ yayur jināh ̣..
ap3.9 ̣ sarvajñacittānāṃ sarva325 bhāvasvabhāvinām.

tesāṃ
itah ̣sthānam ito326 'sthānaṃ niścitaṃ327 naiva vidyate..
ap3.10 saṃvrtị 328 satyam329 āśritya buddhānāṃ dharmadeśanāh330

̣ .
pravartante nabhastulyā vineyāh331
̣ susahādisu..
̣
ap3.11 buddhotpādo na tattvena buddhanāśo ˈpi naiva ca.

sarvaiś332 caikarasībhūte333 notpādo334 na vyayas tathā..
ap3.12 dharmadhātveka335 rūpās te pañcāvrtị 336 vivarjitāh ̣.

gambhīrodārarūpen ̣a tasthus337 tattvasvarūpatah338
̣ ..
ap3.13 sadasattvaṃ339 gatā naiva ubhayor apy asaṃbhavāt340.

ādāv evāsvabhāvās te341 na niruddhā na bhāvinah342
̣ ..
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}..
vajrapān ̣ir āha.
ajena na hi jātavyaṃ jātasyāpi na codayah ̣.

tasmād ādāv anutpannāh ̣ paramārthavicāran ̣e..{2}..
evaṃ mrtair
̣ na martavyaṃ mrtyur
̣ naivāmrtasya
̣ ca.
asthitasya sthitir naiva sthitasyāpy sthitir349 na ca..{3}..
ajo nāśaṃ yadā yāti350 ajo vāpy udbhavet punah ̣.

śaśakānāṃ351 visān
̣ ̣asya nāśotpādas tadā bhavet..{4}..
sadutpattir yadā jāti352 jātasya punarudbhavah ̣.

asato ˈpi yadotpādas tadā vandhyāsutasya ca..{5}..
tasmāt sarvam avidyeyaṃ saṃskāraṃ ca trilaksan

̣ ̣am.
pratītimātrakaṃ353 vijñāh354
̣ pañcaskandhānvitaṃ jagat..{6}..
̣ iti..{7}..355
anena nyāyena tāvad bodhisattvā mahāsattvā buddhā bhagavantah ̣ parinirvrtā
Bodhisattvāh ̣ procuh ̣..-->

kathaṃ mudrāh ̣ kathaṃ mantrāh356
̣ kathaṃ man ̣d ̣alabhāvanā.
tat kathaṃ siddhayah ̣ siddhāh ̣ sarvā357 nutpattikāran ̣āt..
ap3.15 vajrapān ̣ir āha..-->
pratītyasamutpannāni vastūni sambhavanti hi.

pratītya mantramudrādi358 siddhayah ̣ sambhavanti hi359..
ap3.16 ̣ bauddhāh ̣ pāramitāś ca yāh360

siddhayaś cāpi saṃvrtyā ̣ .
buddhatvaṃ vajrasattvatvaṃ361 saṃvrtyaiva
̣ prasādhayet..
kurukullāyā bodhicittakalpas trtīyah

̣ 362
̣
ap4. Chapter A4

̣ mantrajāpavidhikramam.
yena vijñātamātren ̣a sādhakah ̣ siddhim āpnuyāt..
ap4.2 vidrumen ̣a363 vaśaṃ364 kuryāt puskaro

̣ 365
visanāśane.
̣
sphatikena
̣ vardhate prajñā trisụ karmasu yojayet..
ap4.3 yoniviśuddhyā aśvatthapattrākāre366 kun ̣d ̣e aśokakāsṭ henāgniṃ

̣ 367
prajvālya vidhinā raktotpalānām
asṭ aśataṃ
̣ juhuyāt, nataveśmā
̣ 368 gninā mūlamantren ̣a trimadhurāktānām..
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..
ap4.5 prajñāvardhane375 tatraiva kun ̣d ̣e arkakaravīrakāsṭ hena

̣ vahniṃ376 prajvālya vipra377 homāgninā
atarūs
̣ akān
̣ ̣āṃ378 pattraṃ379 vacāyāh ̣ khan ̣d ̣aṃ380 vāyutaṃ381 juhuyāt..
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
̣ ..
ap4.7 traidhātukapathe ramye yāvatyo385 yositah

̣ ̣ smrtāh
̣ ̣.
homamantra386 prayogen ̣a sarvās tā387 upabhuñjayet..
ap4.8 388 rāgāvalokanāt389 maitrī tena cittena vaśyakrt.̣

̣ vaśyaṃ390 jagat sarvaṃ buddhabodhau niyojayet..
krtvā
ap4.9 iti vaśyavidhih ̣..-->
sarvākārajñatā nāma vinā prajñāṃ391 na labhyate.

tasmāt tāṃ prāptukāmo yas392 tīksṇ ̣āṃ prajñāṃ sa sādhayet393..
homajāpaprayogatah ̣..-->
ap4.10 sarvadharmapravicayā dhīh ̣ viśuddhā394 sphurattvisā.

̣
prajñāpāramitā sā395 hi tayā yogī vimucyate..
ap4.11 [iti] prajñāvardhanavidhih ̣..-->
396 grhābhidhānapattrān
̣ ̣i sat ̣ 397 yasṭ īmadhuṃ
̣ hīṃ ̣ 398 tathā.
brahmān ̣īṃ māgadhīṃ399 caiva saksaudrāṃ

̣ bhaksayet
̣ krtī..
̣
ap4.12 [iti] prajñāvardhanatantrah400
̣ ..-->
401 ̣ 402 tagaramūlaṃ ca cakrāṅkitaṃ403 tathaiva ca.

ghrtaṃ
daṃsṭ rāghāte
̣ pralepena404 pānena ca hared visaṃ
̣ ..
ap4.13 [iti] visanāśanatantrah

̣ 405
̣ ..-->
jārī can ̣d ̣ālikā406 caiva snehamallī svaśukrakam.

mrtāś
̣ codarakītāś
̣ ca vaśyaṃ kurvanti bhaksan
̣ ̣e..
ap4.14 [iti] vaśyatantrah407

̣ ..
visākars
̣ ̣ 408 jagacchāntih ̣ prajñāvrddhyā
āj ̣ ca buddhatā409.
dharmacakrapravrttiś
̣ ca vaśyakrṭ kurute ksan
̣ ̣āt..
ap4.15 nānyopāyo mahāyāne svaparārthaprasiddhaye.

sakrḍ uccāritā410 vidyā sadyah ̣ pratyayakārin ̣ī..
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
̣ ̣..
ap4.17 vācāṃ dosạ 415 pariksayād

̣ visaharī
̣ cittasya dosāpahāt
̣
prajñāvrddhir
̣ ̣ tanubhavān416 dosān
udāhrtā ̣ ksipan
̣ 417 vaśyakrt.̣
yasmāt418 sarvam idaṃ jagad vikuśalair grastaṃ na siddhiṃ vrajet.

tenātraiva jinaurasā419 vikuśale nindāṃ420 kurudhvaṃ hitāh ̣..
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..
ap4.20 nityaṃ dhyānabalena430 śuddhahrdayo

̣ ̣ 431
buddhān nabhasy eksate
svapnenāpi tathāgataih ̣ parigataṃ432 cātmānam īkset
̣ sadā.
nānābuddhavimānamerugamanaṃ kālakriyāyāṃ budhāh ̣
paśyante433 karun ̣ātmakā434 narakinah ̣ paśyanti pāpāṃ purīm..
ap4.21 atha viśuddhitantrah ̣..-->
kāmo yatra visaṃ

̣ tatra buddhis tatraiva tisṭ hati.
̣
ata eva kathaṃ nāma vāgīśā pān ̣d ̣arā matā..
ap4.22 visāpahārin
̣ ̣ī saiva hayagrīvapade435 sthitā.
rāgavajrapadodbhūtā vaśyaṃ kuryāj jagattrayam..
ap4.23 rāgakulatantra436 siddhih ̣..-->
athāparo ˈpi prayogo bhavati437..-->
̣ aparaṃ438 ca439 trikon ̣akam.

trikoṅaṃ man ̣d ̣alaṃ krtvā
aindrīṃ440 diśaṃ samārabhya441 oṃkārādīn likhed krtị̄ 442..
ap4.24 sad
̣ ̣bījaṃ sat ̣ kon ̣esụ dharmabījaṃ ca443 madhyatah ̣.
̣ su
phuh444
̣ kārāntargataṃ krtvā
̣ dvāradehalike likhet..
ap4.25 [iti] sarpavidāran ̣atantrah445

̣ ..-->
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..
ap4.26 patir dāso bhavet strīn ̣āṃ rājānah449

̣ sevakasya vā450.
śucinā supavitren ̣a idaṃ mantraṃ samuddharet..
ap4.27 vaśyatantravidhih451
̣ ..-->
452 bhavati.
atha raksācakraṃ
̣
catuh ̣pattrotpalaṃ krtvā

̣ madhye candraṃ tato likhet.
pūrven ̣a ca likhed453 bān ̣aṃ daksin
̣ ̣e cāpam454 eva tu..
ap4.28 paścime abhayapān ̣im455 utpalaṃ cottare456 likhet.

āturaṃ457 candramadhye458 tu saptabījena vesṭ ayet
̣ 459
..
ap4.29 bahirvesṭ itacakraṃ

̣ tu utpala460 mālāvibhūsitam.
̣
bhūrjapattre vilekhyedaṃ svadordan ̣d ̣e vidhārayet..
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..
ap4.31 athāparo ˈpi prayogo bhavati.
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
̣ .
kurukullāyāś caturthah ̣ kalpah ̣ samāptah475

̣
ap5. Chapter A5

̣ man ̣d ̣alasya yathā476 kramam.
rajasāṃ477 darśanād yasya ksipraṃ
̣ buddhatvam478 āpnuyāt..
ap5.2 caturasraṃ caturdvāraṃ catustoran ̣abhūsitaṃ
̣ .
tatra madhye likhed devīṃ bhagākārāṃ surañjitām479..
ap5.3 pūrven ̣a [ca]480 likhed bān ̣aṃ daksin

̣ ̣e cāpam eva tu481.
paścime abhayapān ̣iṃ cottare482 utpalaṃ tathā..
ap5.4 kon ̣abhāgesụ sarvesụ vajracakrādayaś catuh ̣.

raktavastrottarīyaṃ ca raktābharan ̣am eva ca483..
ap5.5 raktavastren ̣a [ca]484 mukhaṃ baddhvā śisyaṃ

̣ 485 praveśayet..
ap5.6 anena sattvavajrīmudrāṃ baddhvā cakre puspapraks

̣ epan
̣ ̣aṃ486 kārayet. pratīccha vajra487 hoh ̣ muktvā
man ̣d ̣alaṃ darśayet. madhye patati varaṃ bhavati. bān ̣e patati488 vaśyakarman ̣i yogyo bhavati. abhaye
patati
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..
ap5.7 tatah ̣ pascāt samayaṃ dadyāt ratnatrayādikam496. ityādivistaratantrah497

̣ .. samayaṃ dattvā498..
ap5.8 buddhānāṃ bodhisattvānāṃ mantracaryāgracārin ̣āṃ.

hrdayebhyo
̣ mahāraktaṃ tadā dugdhvā bhavān pibet..
ap5.9 dharmarājamahāsamayaṃ yadi laṅghasi me ˈntikāt.

ahaṃ tvayā nāvamantavyo dharmaśāsanapālakah ̣..
ap5.10 raktāmbaraṃ sadā dhāryaṃ raktamālānibandhanam.

raktagandhānulepaṃ ca raktaratnavibhūsan
̣ ̣am..
ap5.11 499 dhyātavyaṃ raktacittena mantrin ̣ā raktacetasā.

sindūragairikair vāpi rajobhir vartayet puram..
ap5.12 hiṅgulacūrn ̣akair500 vāpi kuṅkumai501 raktacandanaih502

̣ .
vidrumasya drutenāpi503 sakarketanapāṃśunā..
ap5.13 home vā athavā504 cakre505 pratisṭ hādau

̣ 506
tathaiva ca.
sarvaṃ raktamayaṃ kāryaṃ507 buddhakāsāya
̣ 508 sūcakam..
509
ap5.14 prān ̣ino na tvayā ghātyā vaktavyaṃ na mrṣ āvacah
̣ ̣ .
adattaṃ na tvayā grāhyaṃ na sevyā parayositah
̣ ̣..
ap5.15 kāyikaṃ trividhaṃ karma vācikaṃ tu caturvidham.

tridhā mānasikaṃ prāhur akuśalaṃ tyajahi510 bhoh ̣..
ap5.16 dharmāmisaṃ
̣ tathā maitrī abhayaṃ ca caturvidham.
dānaṃ tvayā sadā511 deyam abhāvād dhyānakarman ̣ā512..
ap5.17 catuh ̣saṃgrahavastūni śiksitavyāni

̣ nityaśah ̣.
daśapāramitābhūmi513 balāni vaśitāni ca..
ap5.18 strījano nāvamantavyas514 tārānāmnī viśesatah

̣ ̣.
udvāhyā515 naiva sā nārī grhasthenāpi
̣ mantrin ̣ā..
ap5.19 nagare nigame grāme janapade yatra tārin ̣ī.
pratolyāṃ catvare vīthyāṃ śrṅgāt
̣ ẹ 516 ca viśesatah
̣ ̣..
ap5.20 tat517 sthānaṃ vandayen518 nityaṃ varn ̣ayec519 ca mahāpayet520.

tatra sthāne521 sthito bhūtvā kuryān mantrādisādhanam..
ap5.21 tārānāmā tu522 yā nārī raktagaurā sulocanā.

̣ sādaraṃ yogī vandanāṃ523 manasā srjet..
tāṃ drṣ ṭ vā ̣
ap5.22 bandhūkaṃ dād ̣imī524 puspaṃ

̣ karavīraṃ525 javāṃ526 tathā.
anyāni527 raktapuspān
̣ ̣i laṅghayen naiva sādhakah ̣..
ap5.23 evaṃ saṃvarakaṃ528 dattvā śuddhaṃ divyena vārin ̣ā.

śisyaṃ
̣ mantrajalaih ̣ pūtaṃ catuh ̣kumbhasya vārin ̣ā..
ap5.24 ācāryah ̣ snāpayet529 kramaśo bān ̣acāpādimudrayā.

prathamaṃ bān ̣akumbhena dvitīyaṃ kārmuken ̣a ca..
ap5.25 trtīyam
̣ abhayahāstena utpalena530 caturthakam.
śākyasiṃho yathā buddhaih ̣ saputrair vajradhāribhih531
̣ ..
ap5.26 sikto rājyābhiseken

̣ ̣a532 tathā sikto mayā bhavān.
adyaiva sarvabuddhatvaṃ tvayā prāptaṃ hi man ̣d ̣ale..
ap5.27 rajasāṃ533 darśanād buddhāh ̣ suprasannā bhavanti534 hi535.

nātra vo maran ̣aṃ rogā536 na śokā na537 daridratā..
ap5.28 tvayā prāptā tu saṃbodhir yānād asmān mahāśuce[h ̣]538.

caturbān ̣ādiseken
̣ ̣a539 krtvā
̣ saddharma540 bhājanaṃ..
ap5.29 guhyajñānāni541 śisyāya

̣ dātavyāni vidhikramaih ̣.542 543
bhāsitaṃ
̣ man ̣d ̣alaṃ divyaṃ sarvabuddhair
adhisṭ hitam..
̣
ap5.30 caturasraṃ caturdvāraṃ catustoran ̣abhūsitam.

̣
hārārdhahāraracitam asṭ astambhopaśobhitam..
̣
ap5.31 tasya kon ̣e likhed vajraṃ ratnacandrāṃśumālinam.

madhye cāpi likhec cakram asṭ avajrāṃ
̣ śumālinam..
ap5.32 cakrasyopari544 likhed vajraṃ vajramālāvibhūsitam.

̣
jvalantaṃ545 śaraccandrāṃśupūrn ̣endum iva nirmalam..
ap5.33 asṭ au
̣ ca kalaśāh ̣ sthāpyāh ̣ pañcamahosadhisaṃ
̣ yutāh ̣.
pañcadhānyapañcaratnapañcapallavaśobhitāh ̣..
ap5.34 pañcapūrn ̣āmrtā

̣ vastrayugaparivesṭ itāh
̣ ̣.
sitacandanaliptāṅgāh ̣ puspamālāvibhūs
̣ itāh
̣ ̣..
ap5.35 nānākhādyanaivedyaiś546 ca dīpamālāsuśobhitāh ̣..
ap5.36 tato vijayakalaśam asṭ aśatābhimantritaṃ

̣ krtvā
̣ pañcamahosadhībhiś
̣ ca vrīhi547 pañcaratnaiś ca pañcabhī
raṅgaih ̣ sitakrṣ ṇ ̣araktapītaharitair alaṃkrtaṃ
̣ saṃsthāpya saṃbhāvya ca.
vitānaṃ548 vitataṃ caiva nānādhvajair alaṃkrtam.

̣
puspamālāpralambaṃ
̣ ca sugandhaṃ dhūpadhūpitam..
ap5.37 śisyaṃ
̣ tatra praveśayed vastrayugena mukhavesṭ itam.
̣
549
tato dantakāsṭ hakaṃ
̣ dadyād usṇ ̣īsacakravartini
̣ ..
ap5.38 candanaliptāṅgāni sragdāmamālāvibhūsitāni

̣ ca. om mārīcyai svāhetimantren ̣a sarvopakaran ̣āny
abhimantrya vidhikramaih550
̣ ..
ap5.39 tatra prathamaṃ tāvan nāgāksepan

̣ ̣aṃ551 guhyaṃ śiksayet..
̣ namo552 ratnatrayāya. namah ̣ sarvabuddha553
bodhisattvebhyah ̣. namo ˈsṭ asarpapudgalāya
̣ 554. namah ̣ samastebhyo buddhakotibhyah
̣ 555
̣ .. tadyathā. oṁ
hrīh ̣ hrīh ̣ hrīh556
̣ sarva557 nāgānām anantakulānāṃ vāsukikulānāṃ taksakakulānāṃ
̣ śaṅkhapālakulānāṃ
karkotakulānāṃ
̣ padmakulānāṃ mahāpadmakulānāṃ558 kulikakulānāṃ varāha559 kulānāṃ
pun ̣d ̣arīkakulānāṃ ghana560 kulānāṃ megha561 kulānāṃ jaladakulānāṃ562 jaladharakulānāṃ563
jīmūtakulānāṃ saṃvartakulānāṃ564 vasantakulānāṃ565 airāvatakulānāṃ kumudakulānāṃ kahlāra566
kulānāṃ saugandhika567 kulānāṃ568 hana hana śaren ̣a bandha bandha cāpena tād ̣aya tād ̣aya utpalena
bhītānām569 abhayaṃ dehi pralayakāla iva jala570 dhāram571 avatāraya572 varsaṃ
̣ tān nāgān573 vaśīkuru
kuru phuh574
̣ kulāpaya kulāpaya575 phuh ̣ phuh576
̣ , oṁ577 kurukulle hrīh ̣ hūṁ phat ̣ svāhā phat578
̣ .. anena
mantren ̣āran ̣ya579 gomayena man ̣d ̣alaṃ580 krtvā
̣ vidhinā candanenāsṭ apattra
̣ 581 padmaṃ vilikhya
pūrvādidale ˈnantādyān asṭ anāgān

̣ saṃsthāpya582 śarkarayā guggulena rohin ̣ī583 rks
̣ ẹ asṭ ottaraśataṃ
̣ japtvā
nāgān dhūpayet.584 paścāt pūjayet. tato varsanti
̣ 585. yadi na varsanti
̣ 586 tadā madyena snāpayitvā
khadirā587 nalena tāpayet. tato varsanti.

̣ yadi na varsanti
̣ 588 tadā kusṭ hā
̣ 589 bhavanti. kriyābhojinā
vidyādharen ̣aivaitat590 kartavyaṃ. paścāt saṃhārya mahānadyāṃ pravāhayet..
ap5.40 devo varsatu

̣ kālena sasyasaṃpattir astu ca.
sphīto bhavatu lokaś591 ca rājā bhavatu dhārmikah ̣..
ap5.41 iti parin ̣āmanā..-->
̣ stambhayitukāmo592 vyād ̣avaidyakāt593 pannagam594 ākrṣ ya

ativrṣ ṭ iṃ ̣ candanena mraksayitvā
̣ 595 ksīraṃ
̣
pāyayet. etan596 mantren ̣a saptābhimantritaṃ krtvā
̣ 597 apakva598 lohitakumbhe nidhāya mahāmudren ̣a
mudrayitvā599 jale kumbhaṃ bhañjayet. tat600 ksan ̣ stambhayet601..
̣ ̣aṃ vrṣ ṭ iṃ
ap5.42 gan ̣āya bhojanaṃ dadyāt śrāvakāyātha mantrin ̣e.

daharāya602 khānapānādyair ati603 tusyanti
̣ pannagāh ̣..
ap5.43 yadi caivaṃ604 na kurvanti mantrin ̣o vāripātane.

̣ bhavanti nāgānām aparitosạ 605 kārin ̣ah ̣..
kusṭ hā
ap5.44 ̣ pratyaṅgirāmūlāni pratyaṅgirāpañcamyāṃ606

tena rājānair api saputrāntah ̣puraih ̣ snānaṃ krtvā
607 608
rajatapātre pātavyāni ksiren
̣ ̣a sarpisāthavā
̣ . taṃ rajatapātraṃ praksālya
̣ bhiksave
̣ dadyāt609. varsaṃ
̣
yāvat
sarpebhyo bhīto na bhavati610. tasyaiva sarpasyāśubhakarman ̣ā yadi daṃśati tadā611 mriyate.

saptābhimantren ̣a612 siddhih ̣..
ap5.45 athavā613 kusṭ ham

̣ apanetukāmo614 ˈnena mantren ̣a lohitaṃ visaṃ
̣ 615 nirvisīkr
̣ tya
̣ khādet616. kusṭ ham
̣
apanayati. mūlamantren ̣a vāri japtvā sarpāghātaṃ617 praksālayet.
̣ nirvisaṃ
̣ kurute..
ap5.46 atha nāgadarśanakāmo618 raktotpalapattram aksaralaks

̣ 619
ajaptaṃ
̣ krtvādhis
̣ ṭ hāna
̣ 620 nāgahrade
621 622
praksipet
̣ . tato nāgāṅgan ̣ā uttisṭ hanti.
̣ sādhakād ādeśaṃ mārgayanti. kiṃ kurmo bhagavann623 iti.
yathepsitaṃ mantrin ̣ā vaktavyam..
̣ kalpah ̣ pañcamah624
kurukullāman ̣d ̣alapatala ̣
ap6. Chapter A6
ap6.1 atha rāhulabhadrakumāro yadā pin ̣d ̣apātrāya rājagrhaṃ

̣ ̣ ̣ praviśya625 ca ven ̣uvanaṃ gatavān. tatra
pravisṭ ah
ca626 pātrapraksālanāya
̣ dīrghikām avatīrn ̣o627 yaśodharāsuto nāgena628 śvetabhiksubhrāntyā
̣ ākrṣ ṭ ah
̣ ̣.
tasminn api629 samaye rāhulabhadren ̣a630 kumāren ̣a iyaṃ vidyā pathitā.
̣ pathitamātren
̣ ̣a yathā kaścit
svagrhān
̣ niskrāntas
̣ tathā rāhulabhadrakumāro bhagavato ˈntikaṃ631 gatah ̣. upasaṃkramya ca632
bhagavantam evam āha633. tāta tvayā yan mantraṃ prasādīkrtaṃ
̣ 634 tasya mantrasyānubhāvo mayā drṣ ṭ ạ
iti. bhagavān āha. kutra. nāgānām antikāt. tad bhagavān anyesām
̣ api prān ̣ināṃ raksārtham
̣ idam eva
mantraṃ pravartayatu. atha bhagavāṃs tena samayena635 idaṃ mantram asya kalpaṃ [ca]636
vajrapān ̣iṃ637 presayitvā
̣ śrāvakāya bodhisattvāya bhiksubhiks
̣ un
̣ ̣yupāsakopāsikābhyah ̣ prasādīkrtavān.
̣
tena bhoh ̣ kulaputrā638 idaṃ mantram asya639 kalpaṃ [ca]640 yah641 ̣ 642 candanena man ̣d ̣alaṃ643
̣ pathati
̣ 644 tasya śarīre visadūs
krtvā ̣ an 645 na lūtabhayaṃ na sarpabhayaṃ646 na pāmābhayaṃ647
̣ ̣aṃ visanāśanaṃ
̣
na nāgabhayaṃ na kusṭ habhayaṃ
̣ na rogabhayaṃ648 na vyād ̣abhayaṃ649 na mrgabhayaṃ
̣ 650 na
śastrabhayaṃ na śatrubhayaṃ na dāridrya651 bhayaṃ nākālamrtyubhayaṃ

̣ bhavisyati.
̣ ̣ 652..
nātikramisyati
ap6.2 atha653 bhagavān śāsanaraksārthaṃ

̣ mahākālāya svapin ̣d ̣apātra654 pusṭ āṃ
̣ hārītīṃ655 rāksasīṃ
̣ 656
dattavān.
sā ca657 paurvaken ̣ā658 śubhakarman ̣ā durbhagā ˈbhūt659. asaṃpratipanno mahākālo na tisṭ hati
̣ na ramate
śāsanaṃ na raksati.
̣ ̣ 660 udvignā. tasyā eva661 mahākālasya ca662 vaśīkartum idaṃ
sā ca rāksasī
kurukullākalpaṃ bhāsitaṃ
̣ . tatah ̣ prabhrtị sā663 mahāsaubhāgyābhūt664. tena hi kulaputrāh ̣
sarvasattvānāṃ vaśīkaran ̣āya idam eva mantram asya kalpaṃ vā abhyasanīyam iti..
ap6.3 atha sunandasya putro665 ˈbhirūpah ̣ prāsādiko darśanīyah ̣ salāksan

̣ ̣iko jātah ̣ kiṃtu jad ̣abuddhih666
̣ . atha667
668
sunando bhagavantaṃ prṣ ṭ avān
̣ . bhagavan669 mama putro ˈbhirūpah ̣ prāsādiko darśanīyo lāksan
̣ ̣iko670
jātah ̣ kiṃ tu jad ̣abuddhih ̣. tat kathaṃ bhagavan tasya671 prajñā vardhate. yadi bhagavann asau vatsah ̣
sāksaro
̣ bhavet tadā yusmākaṃ
̣ śāsane672 pratipanno bhavisyati.
̣ evaṃ śrutvā bhagavān abhimukhī673
smrtim
̣ ̣ 674. tena bhāsitamātren
upasthāpyedaṃ kalpam idaṃ [ca] mantram abhāsata ̣ ̣āsau sunandasya
putro rohin ̣īkumāro nāma675 prajñāvān676 abhūt. dvādaśena ̣ ̣a677
varsen sarvaśāstraviśāradah ̣
678 679
sarvaśilpakalābhijño ˈbhūt. tena hi kulaputrā mahāprajñāvrddhaye
̣ idam eva mantram asya kalpaṃ
vā śiksan
̣ ̣īyam iti..
kurukullāyā nidānakalpah ̣ sas ̣ 680

̣ ṭ hah ̣ [samāptah ̣]
ap7. Chapter A7
ap7.1 atha bhagavān khecara681 siddhim uvāca..-->
grhītvā
̣ sūtakaṃ682 samyak giridosādivarjitam
̣ 683.
̣ 684 lokanāthena mardayet..

śilāgartagataṃ krtvā
ap7.2 punar dharmarasaih ̣ ksālya

̣ yavatiktikayā685 tathā.
ākhukarn ̣ī686 rasenāpi mardayec ca dinatrayam..
ap7.3 vandhyākākolikāksīraih
̣ 687
̣ ksīrair
̣ bhāskaravajrayoh ̣.
aviddhaśravan ̣atoyena stanyamiśren ̣a mardayet..
ap7.4 taṃ sūtaṃ kāñjikenāpi saptadhā ksālya

̣ mardayet.
lohapātre samāveśya vrddhadārakavat
̣ ẹ pacet..
ap7.5 ̣ 688 tu pin ̣d ̣enādharottaraken ̣a vai689.

kanakapuspās
daksin
̣ ̣ā vartayet sūtaṃ mūlamantrasya laksatah
̣ ̣..
ap7.6 ̣ ̣aṃ tena mantren ̣a gandhasūryen ̣a690 bhāvitam.

pāsān
vahnau ayomaye pātre cūrn ̣ayogena jārayet..
ap7.7 kiṃcij jīrn ̣e tu pāsān

̣ ̣e khapattraṃ sakalaṃ graset.
jātarūpaṃ tatah ̣ paścād asyaiva māksikaṃ
̣ punah ̣..
ap7.8 tāraṃ śulvaṃ691 tato692 jāryaṃ tīksṇ ̣aṃ pañcagun ̣aṃ tathā.
̣ ̣gun ̣aṃ jārayet sarvaṃ bhaved arkasamaprabham693..
sad
ap7.9 tasya guñjena puñjāni vedhayet tu694 vicaksan

̣ ̣ah695
̣ .
̣ 696 palakaṃ697 viddhvā siddhaṃ jānāti sūtakam..
māsayā
ap7.10 vajraṃ mārjya698 snuhīksīrair

̣ ̣ ṅgīsamāśritam
mesaśr ̣ 699.
siddhe sūte jared700 vajraṃ chucchundaryāṅgasaṃbhavaih..
ap7.11 anena bandhite sūte maraktādīṃś701 ca jārayet.

̣ ạ̄ 702 mauktikaṃ jāryaṃ kurukullāyogavit sadā..
caksus
ap7.12 kan ̣amātraṃ haren nityaṃ strīn ̣āṃ kāmayate śatam.

saptarātraprayogen ̣a khecaratvam iyāt703 krtī..
̣
ap7.13 [iti] rasakhecarasiddhitantrah704

̣ ..-->
vaṅgena705 pisṭ ikaṃ

̣ 706 krtvā
̣ bakula707 bījasya mūsike.
̣
raktakañcukimūsāyāṃ
̣ lohikāyāṃ tu dhāmayet..
ap7.14 sasūtasya hi vaṅgasya708 mrtyur

̣ eva na saṃśayah ̣.
pale raupye tu taṃ sārya709 palaṃ710 sas
̣ ṭ ipalaih
̣ ̣ punah ̣..
ap7.15 parvatān api vindheta kurute tāraparvatam.

tārayā tārasiddhih711
̣ syāt tayā sattvārtham āpnuyāt..
ap7.16 sattvārthāt puṅyasaṃbhārah712

̣ saṃbhārād bodhir uttamā..
ap7.17 iti713 tāra714 siddhitantrah ̣..-->
nīlakron ̣n ̣o715 yathoddisṭ ọ nīlacitrakam716 ucyate.

ksīren
̣ ̣a taṃ pibed yogī māsenābdasahasrikah717
̣ ..
ap7.18 krṣ ṇ ̣āṃ kalambikām mantrair718 ālabhya719 ksīrabhājane.

̣
asṭ amyāṃ
̣ prāśayed yogī jīvec candrārkaniścayam720..
ap7.19 haridrā721 bhrāmarīṃ labdhvā722 ksīren

̣ ̣ālod ̣ya tāṃ pibet.
valīpalitavihīnah ̣ syāt pausadhena
̣ pibed yadi723..
ap7.20 brahmapurohitānāṃ tu jīvitaṃ syān na saṃśayah ̣.

724 phalakaṃ725 tathā..
yatra tatra sthitānāṃ tu vatānāṃ
̣
ap7.21 grhītvā
̣ 726 ksīren
karkatīrūpaṃ
̣ ̣ ̣ālod ̣ya727 taṃ728 pibet.
valipalitavihīnah ̣ syāt posadhena
̣ yadi kriyā..
iti729 rasāyanasiddhitantrah ̣..-->
kurukullāyā rasāyanatantrakalpah ̣ saptamah ̣ [samāptah ̣]
ap8. Chapter A8
ap8.1 atha bhagavān ausadhiprayogān

̣ uvāca.730
putren ̣a kāryī731 baka732 vrks

̣ apus
̣ paṃ
̣ ksīraih
̣ ̣ samālod ̣ya733 pibed vratasthah ̣.
734
tasyāpi nārī ca saposadhena
̣ pibed bhavet735 putravarah ̣ sabhāgyah736
̣ ..
ap8.2 ̣ dugdhena737 pibanti yās tu.

mantren ̣a cānena vacāphalāni pisṭ āni
putraṃ labhante nrpalaks
̣ ̣ ̣ena738 tā yositah
an ̣ ̣ posadhikā
̣ yadi syuh ̣..
ap8.3 ̣ ̣āksạ 739 mūlaṃ payasā pibed yā snānāvaśesẹ labhate suputram.

laksan
siddhārthamūrtiṃ paripūrn ̣adehaṃ śastren ̣a śāstren ̣a viśāradīkrtam..
̣
ap8.4 unmūlayitvā jalaśītalāyā ādāya mūlaṃ nihitaṃ śiroje.

saptābhimantrīkrtakaṃ
̣ ̣ 740 ksan
tad eva nāśej jvarāṃ vārsikāṃ ̣ ̣ena..
ap8.5 ādāya mūlaṃ kanakasya yogī cāturthakenāpi nipīd ̣itasya.

śiroruhe tasya nidhāpayed yo jvarair741 grhītasya
̣ jvarān apāsyet..
742
ap8.6 isṭ āladhūmaṃ
̣ lavan ̣āranālaṃ dvirepharājasya rasena yuktam.
pātre ca tāmre743 nyāsta744 ghrṣ ṭ apis
̣ ṭ aṃ
̣ karoti kācasya vināśanaṃ ca..
ap8.7 mūlaṃ samunmūlya sitoccatasya

̣ ̣ tu745 pibed yathesṭ am.
dugdhena pisṭ vā ̣
ūrdhvaṃ bhavel liṅgavaraṃ narān ̣ām746 anena mantren ̣a747 śatārdhajaptam..
ap8.8 748 nāgābhidhānā hi dharā749 prasiddhā dugdhānvitā sā ca karoti liṅge.

balaṃ saśukraṃ janakaṃ750 prajānāṃ751 mantren ̣a cānena śatārdhajaptā752..
ap8.9 gorocanaṃ nirdaśanasya lolāṃ nrparājamūlāni

̣ śubhe ca rks
̣ e.
̣
kāryaṃ ca tena753 tilakaṃ lalātamadhye
̣ 754
trilokasya vaśāya yuktam..
ap8.10 mrtasya
̣ netraṃ hrdayaṃ
̣ saṃ ca tathaiva nāsām755.
ca lolāṃ lalātamāṃ
̣
saṃgrhya
̣ ̣ ca vipācya taile756 pusye
pisṭ vā ̣ ẹ vaśakrj̣ janasya757..
̣ ca rks
ap8.11 phan ̣īndrarājasya śiroˈñjanena758 śukren ̣a raktena759 kusuma760 nāmnā.

tenāñjanenāñjitalocanās tu rājñāṃ761 mahisīṃ
̣ 762 vaśam ānayanti..
763
ap8.12 anena mantren ̣a śatārdhajaptau pādau ksitau
̣ yatra niveśayec ca.
jānanti vittāni mahīgatāni764 tayor dvayoh765
̣ spandanamātraken ̣a..
ap8.13 pāde sirā766 sphurati cordhvagatā767 bhavec ca

tad dūrage768 dravin ̣am asti vadanti siddhāh ̣.
yatrāsti vittam iti śrotra769 purah ̣saren ̣a
vidyādharen ̣a vasudhātalam īksitavyam
̣ 770..
ap8.14 chucchundarikā771 cūrṅaṃ guggulasārdhaṃ pralepamātren ̣a.

mattadvipakalile772 pathi tenābhyaktah773
̣ sukhaṃ prayāti774..
ap8.15 atyantakrṣ ṇ ̣a775 kukkurīpayasi samutthitena sarpisạ̄ liptaṃ.

karabhatvaṅnispannapādukam
̣ 776 ākramya nīre777 bhramati..
ap8.16 ̣ 778 grhamadhye

piṅgalasaṃkucakan ̣taṃ ̣ gopya kallabālasya779
madirānāśaṃ kurute tasyonmūlena bhadrikā bhavati..
ap8.17 pāke kulālaracite vajrāhatakāsṭ haks

̣ epan
̣ ̣ād780 vahnih ̣.
na jvalatīti na citraṃ madirā781 sekāt punar jvalati782..
ap8.18 mantraṃ japtvā mūlyaṃ prasāryam abhimantrya vittilokānām783.

vikrayam akarod yogī ativittā bhavanti vān ̣ijāh784
̣ ..
ap8.19 markatagūthe
̣ ksepād
̣ 785 bīje786 madirā787 nāśatāṃ788 yāti.
varun ̣adalodakalepād789 bhān ̣d ̣aṃ tac ca punar yogyam..
ap8.20 bakuladalavārisekāt790 svasthā bālā791 bhavanti mātarāh792

̣ .
dhūpād793 bhūta794 keśāt kāsāyaprāvr
̣ tāś
̣ cāpi..
ap8.21 stanam795 udgirako796 bālo797 lepāc chikhipicchabhasmano galake.

svasthah798
̣ syāt punar etadyogottamasuprabhāvena799..
ap8.22 padakavacā800 vidhiyuktā vidadhati śīśakadale801 khanitāh ̣.

bandhanaśastrāprīter802 nāśaṃ803 vadanodare804 nihitāh ̣..
ap8.23 ksạ ma ra ya kārair yuktāh ̣ pin ̣d ̣āś caikāra805 bhūsitāh

̣ ̣ sarve.
padakavacānām806 ante caturan ̣d ̣aṃ807 yojayed dhīmān..
ap8.24 808 aikāro bindur ekah ̣ ka sạ iti ca ta tah

̣ ̣ sas
̣ ṭ havargāntasaṃ
̣ stho
bījaṃ vāyor arandhraṃ jvalanaparigataṃ binduśūnyottamāṅgam.
āgneyāc cāt tavargah ̣ plutam aparatatah809
̣ sarvavarṅāgrasaṃsthā
ete saṃpattim agrāṃ vidadhati niyataṃ810 nāmayogaṃ vinaiva..
ap8.25 drṣ ṭ apratyayo

̣ ˈyaṃ saṃprayogah ̣..-->
dan ̣d ̣otpalā811 śarapuṅkhā812 nicūla813 girikarn ̣ikātoyena814.

saptanisekaṃ
̣ dattvā śīśaka815 pattre likhed dhīmān..
ap8.26 had ̣inigad ̣ānāṃ bandhanaṃ816 śastrān ̣āṃ varsan

̣ ̣aṃ ca saṃgrāme.
̣ apy817 aprītiṃ818 nihanti siddha819 mahā820 mantram..
anyesām
ap8.27 bāhau vidyāṃ krtvā

̣ yo dhatte mantrarājam abhilikhya.
sa bhavati dhanadasamād ̣hyo ˈksayavitto
̣ ˈpy821 adhrṣ yaś
̣ ca..
ap8.28 oṁ kurukulle svāhety822 anena823 mantren ̣a824 pātram ālabhya

deśe durbhiksatare
̣ bhiksur
̣ bhiksāśanaṃ
̣ labhate..
ap8.29 utpalakandakaśeruṃ ksīrair

̣ ālod ̣ya825 yā piben nārī.
stambhayati ca826 sā garbhaṃ niyataṃ827 karma svakenāpi..
ap8.30 māgadhikāpañcaphalaṃ828 pīsṭ vā

̣ ksīren
̣ ̣a829 yā piben nārī.
prasavati sā sukhayuktā etanmantraprabhāven ̣a..
ap8.31 nimbaṃ vārun ̣apattraṃ830 pisṭ vā

̣ vajrodakena yā nārī831.
yonau lepaṃ dadyāt prasavati sukhinī832 sukhaṃ833 potān..
ap8.32 gajamāgadhikā savacā hayagandhā834 māhisyaṃ

̣ 835
ca navanītam.
vālāyukto yogah ̣ kurute stanasādhane vrddhim
̣ 836..
ap8.33 kumbhān ̣d ̣īphalayukto yogah ̣ kurute mūlasādhane vrddhim

̣ 837.
aśane sarve bhukte838 yo839 vā toyaṃ pibec ca nāsikayā.

śiraso ˈkālapalitaṃ840 stambhayati sa841 mantrayogātmā..
ap8.34 avasanikāyā842 mūlaṃ kākamācī843 kanakabījasaṃyuktaṃ.

̣ varāṅgalepāt sravanti844 ghananāryah ̣..
karpūranīrapisṭ aṃ
ap8.35 acyutasuratād845 viratā na vaśati patyau846 nādaraṃ ca847 kuryāt.848

māran ̣am api vidadhāti ca849 taccyuti850 hetor ayaṃ lepah ̣..
ap8.36 śūkaratailādhāre851 dīpaṃ prajvālya surata852 saṃyoge853.
āśukāmo ˈpi jano854 yah ̣ sa ciraṃ855 śron ̣yāṃ vasen nāryāh856
̣ ..
ap8.37 vajrānala857 grhadāhe

̣ madyaṃ proksyanti
̣ 858 ye narā mantraih ̣.
nirvāpayanti859 vahniṃ yogo ˈyaṃ lokanāthasaṃgaditah ̣..
ap8.38 860 athāparo ˈpi prayogo bhavati861.
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 ̣..
ap8.39 athāparo886 ˈpi prayogo bhavati.
̣ ̣aśadalam utpalaṃ vilikhya pratyekadale a ā i ī u ū r ̣ṝ l ḹ̣ e ai o au aṃ ah ̣ madhya887 varatake

sod ̣ ˈpi oṁ hah ̣
888
kurukulle devadattaṃ vaśam ānaya hah ̣ svāhā. utpalabāhye oṃkārapaṅktitrayen ̣a vesṭ ayet
̣ . vaśībhavati
na saṃdehah889
̣ ..
ap8.40 890 evam avocan nāthah891

̣ parsanmadhye
̣ sthitāś892 ca ye sattvāh ̣ potalake nagarāje893 paraduh ̣khair894
duh ̣khito bhagavān. tan nāsti yan na buddhā bhūtāh895
̣ sattvārthakārin ̣o niyataṃ. neyam apūrvī896 caryā
nasṭ ā.̣ unnayanaṃ897 punaś cakruh ̣..
ap8.41 idam avocad bhagavān avalokiteśvara898 āttamanās te ca bodhisattvāh ̣ mahāsattvāh899

̣ sā ca sarvāvatī
parsat
̣ sadevamānusāsura
̣ garud ̣agandharvaś ca loko bhagavato900 bhāsitam
̣ abhyanandann iti..
iti śrībhagavatyāryatārāyāh ̣ kurukullākalpo ˈsṭ amah

̣ ̣ samāptah901
̣
āryakurukullākalpah ̣ samāptah ̣.. tārārn ̣avamahāyogatantrāntahpāti

̣ ̣ iti902
tārodbhavād uddhrta
ab. ABBREVIATIONS
-
D - Degé Kangyur
H - Lhasa (zhol) Kangyur
N - Narthang Kangyur
Q - Quianlong Peking Kangyur
Y - Yonglé Peking Kangyur
n. NOTES
1 Āryatārākurukullākalpa is the title in the Sanskrit manuscripts. D reads Āryatārekurukulle-
kalpa.
2 Wieslaw Mical, whose annotated English translation from the Sanskrit is forthcoming.
3 Based on Sanskrit manuscripts and N and H. D reads sna rtser.
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.
6 Based on 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.
̣
9 Based on Sanskrit manuscripts. D reads Oṃ śūnyatājñānavajrasvabhāvātmakonyaham.
10 Based on Sanskrit manuscripts. D reads byed pa rtag pa gcig pus bzhugs/ yin snyam drang
song rnam sems te/.
11 Based on Sanskrit manuscripts.
12 Based on N. D reads dug rjes rather than de rjes.
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/.
15 Based on Q and Y. D reads rta mgrin gyis ni go phang gnas/.
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.
17 Amended based on Sanskrit manuscripts. Tibetan versions read ro yi skyon.
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/.
23 oṁ namo bhagavatyai āryakurukullāyai] C; oṁ namastārāyai Es, G
24 nasṭ ẹ gate] C, G; nasṭ aṃ

̣ gate Es
25 triduh ̣khaduh ̣khena] C; tridusṭ adus

̣ ṭ ena
̣ Es
26 grāhyaṃ] C, G; grāhyo Es
27 śrīpotale] C; śrīpotalake (hypermetrical) Es
28 Sandhi has been avoided to obtain a long syllable, as required by the metre.
29 This compound is hypermetrical; shortening it to maitreyamukhyaiś would correct the metre

and preserve the meaning.
30 bahulīkrtah
̣ ̣] C; bahulīkrta°
̣ G; bahulīkrtaṃ
̣ Es
31 ca mārāś ca salokapālāh ̣] G; ksamā

̣ rāksasalokapālāh
̣ ̣ C; kumārāś ca sapaksa(ks
̣ i)likāh
̣ ̣ Es
32 rks
̣ a°]
̣ conj. (after T); rks
̣ ā°
̣ C; rks
̣ āh
̣ ̣ G, Es
33 ksitīśā
̣ ˈśanipān ̣ayaś] G; ksitīśāśanipān
̣ ̣ayaś C, Es
34 vicī°] G; vīcī° C; virī° 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
41 yenāsti] conj.; yenāsmi C, G; yenāsmi (sti) Es
42 mahad adbhutaṃ] C, Es; mahādādbhuta G
43 bauddham] C; boddhum Es
44 śukraṃ] C; śrukaṃ (śukraṃ) Es
45 ksarantyo]
̣ C, J, R; ksaranty
̣ ā° G, Es
46 ˈsusamā] em.; śusamā J, R, Y4; °śu samā Es; manasā C; °sanam ā° G
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
56 tad] Es; tam C
57 °āṅghrimān] C, Es; āṅghrivān G
58 tārin ̣ī] Es; tāriṅīṃ C
59 aśokāsṭ ami]
̣ Es; aśokāsṭ amī
̣ C
60 sārdha] Es; sārddhaṃ C
61 netre] C; tatra Es
62 trimadhurāśy] G; trimadhurāśī (hypermetrical) C, Es
63 amatsyādo] G, Es; amatsāśī C
64 °māṃsa°] C; °māṃsādi° Es
65 maitrya°] C; mitra G; maitra° Es
66 °cela° G; °caila° C, Es
67 likhed] C; saṃlikhed Es
68 sod
̣ ̣aśā°] G, Es; śod ̣ā° C.
69 °darpitām] Es; °darpyitām C, G
70 tayā ca tantravāyen ̣a ca] Es; tathā tantravāyen ̣a ca C
71 ksīrānubhuktā]
̣ conj.; ksīrānubhoktā
̣ C; ksīrānnaṃ
̣ bhoktā(jyam) Es.
72 rakta°] C, Es; ratna° G
73 dvitīye] G; dvitīyena C, Es
74 śarām] Es; śasarāṃ (śa° crossed out by the scribe) C.
75 dvitīye] C; dvitīyena Es
76 ārolik] conj. (H. Isaacson); ārolika C, G, Es
77 °cala°] Es; °calat° C
78 kurukullake] C, G; kurukulle Es
79 sapatnīkah ̣ kāmah ̣] C; kāmah ̣ sapatnīkah ̣ Es
80 ca] C; om. Es.
81 °āsanaṃ] G, Es; °āsanāṃ C
82 tatrasthāṃ sarvacitrakalābhir] C, G; tatrasthasarvacitrakalābhih ̣ Es
83 śuklāsṭ amyāṃ
̣ ] C; śuklāsṭ amyā
̣ Es
84 paurn ̣amāsīṃ] C; pūrn ̣amāsi Es
85 No punctuation in Es.
86 anena] C; anena mantren ̣a Es
87 svāheti] Es; svāhaiti C
88 mantren ̣a] C; om. Es.
89 laksamātraṃ
̣ ] G, Es; laksamantraṃ
̣ C
90 vā mādhavasya vā] C, G; vaiśākhasya Es
91 vā] C, G; om. Es.

92 śrāvakasaṅghāya bhojanaṃ dattvā] C; śrāvakasaṃtāh
̣ ̣ bhojayitvā G; śrāvakasaṅghaṃ
bhojayitvā Es
93 gan ̣aṃ mantramahāyānikaṃ] C; gan ̣amantramahāyānikān Es
94 vijñapya] C, G; vijñāpya Es
95 ca] C; om. Es.
96 mantramahāyānarato] G; mahāyānarato C, Es
97 yatra] C; yatra ca G, Es
98 tenopagamya] C; tenopasaṅkramya G, Es
99 yathāsiddhyarthaṃ] C, Es; yathāsiddharthaṃ G
100 This verse and the next are found also in SM171, p. 346.
101 vaśyakrt]̣ Es; - -śyakrta

̣ C, G
102 narah ̣] Es; bhavet ksatī

̣ C, G
103 ca] C; hi Es
104 mantradharo] Es; mantraṃdharo C
105 sa ca sundarīn ̣ām] C, Es; surasundarīn ̣ām SM
106 phan ̣īndra°] Es; phan ̣endra° C
107 śakulā bhavanti] conj.; sakulā bhavanti C, G; śapharā mahāntah ̣ Es (reconstructed by the
editor on the basis of the Tibetan translation).
108 vākya] C, G; vāg Es
109 vibhavena] C, G; vibhavakena Es
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).
111 varisṭ ho]

̣ C, G; varisṭ hān
̣ Es
112 nisṭ hākr

̣ tā]
̣ C; nisṭ hākr
̣ tān
̣ Es
113 rājyasukhāni] C, Es; rājā phalān G
114 °sukhāni bhoktā] C; °sukhānubhogān Es
115 giriśāt] Es; girisāt C, G.
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
117 vācaspater] C; vācāṃpater G, Es
118 dharan ̣īṃ°] C; dharan ̣ī° Es
119 nānānidhānadhana°] C; nānā nidhīn man ̣i° Es
120 hemaraupyaṃ] C; haimaraupya Es
121 °jātanibaddhacittah ̣] conj.; °jātanibaddhacittam C; °jātinibaddhacittam Es
122 parikrṣ ya]

̣ C; parihrṣ ya
̣ Es
123 mantrānvito] C; mantrānvitāṃ G, Es
124 °nada°] C; °hrada° Es.
125 °pūtaṃ] C; °pūtah ̣ Es

126 jitā] conj. Goodall; janāh ̣ C, G; janān Es
127 No sandhi (m.c.).
128 dvipinoˈpy atha] Es; dvīpino ˈtha (unmetrical) C
129 cākrṣ ṭ vā]

̣ G; ca krṣ ṭ vā
̣ C; ca drṣ ṭ vā
̣ Es
130 svamantra°] G, Es; sumantra° C
131 maitrī°] C; mantrī° Es
132 sa] Es; śa C
133 visamāt]
̣ C; visayān
̣ Es
134 vijitya] G, Es; vinirjitya (hypermetrical) C
135 varisec]
̣ C (svarabhakti for the sake of metre?); varsayec
̣ (unmetrical) G; varśec
(hypometrical) Es
136 kalpāṅghrirūpyam] C; kalpāṅghrirūpam G, Es; kalpam aṅghrirūpam (conj. Goodall)
137 °loka°] C; °sattva° G, Es
138 pīthāṃ
̣ grhaṃ
̣ chadam apīha] C; pīthāṃ
̣ grhaṃ
̣ chadman apīha (unmetrical) G;
pīthagr
̣ hacchadmamayīha
̣ (unmetrical) Es
139 ca] Es; caṃ C
140 °āpaharā] C; °āpahārā (unmetrical) G; °āpaharāṃ Es
141 tām upāsya] conj.; tam apāśya C, G; tām upādiśya (hypermetrical) Es
142 ayācitaṃ] C; ayācita° Es
143 brahmacārī tu] Es; brahmacārītuṃ C
144 raktā] C; rakte Es
145 sidhyantīha] C; sidhyatīha (unmetrical) Es
146 śāsane] C, Es; sādhane G
147 °kuśala°] C; °kuśale G, Es
148 vipulāṃ] C; paramāṃ G, Es
149 prathamah ̣] Es; om. C
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.
153 athātah ̣] C; atha G, Es
154 utpalasya] Es; utpanasya C
155 parāvrttyā]
̣ C; parāvrttaṃ
̣ Es
156 arthināṃ] C; arthānāṃ Es
157 dhyātvā] C; jñātvā Es
158 parin ̣āyakamahāratnaṃ] C; pariṅāyakaṃ mahāratnaṃ Es
159 sāmudrikaṃ] C; samudrajaṃ G, Es
160 strīratnam aśvaratnaṃ] C; strīratnāśvaratnañ (hypometrical) Es

161 ibharatnādiratnāni] reconstructed from T; ibharatnāni (hypometrical) C; ibharatnaṃ
bahuratnāni (hypermetrical) Es
162 srjet]
̣ C; tyajet G, Es
163 samalaṅkrtya]
̣ G; alaṅkrtvā
̣ (unmetrical) C, Es
164 nānārūpāṃ vilāsinīṃ] C; nānārūpā vilāsinīh ̣ Es
165 mahākosen
̣ ̣a saṃpūrn ̣aṃ] C; madākaśaih ̣ (mahākāraih ̣) susaṃpūrn ̣aṃ Es
166 parin ̣āyaka°] C; parin ̣āyakaṃ Es
167 dhaneśvaram] C, Es; dhaneśvarah ̣ conj. D. Goodall
168 sarvasattvārthakrd]
̣ Es; sarvasattvāthakrḍ (not clearly legible) C
169 [iti] kalpavrks

̣ asādhanam]
̣ Es; om. C
170 bandhaṃ] C; bandha G; bandhaś Es
171 cetasā] G, Es, T; baddhaś cet C
172 sthitir anyā na drśyate]

̣ C; sthitir anyaṃ na drśyate
̣ G; gatir anyā na vidyate Es
173 buddhatvaṃ] G, Es; buddhatva° C
174 jñānamātrā] C, G; jñānamātram Es
175 The correspondence between the texts of KK and SM.171 starts here and ends with the first
half-stanza of verse 39.
176 citta°] C, G, Es; om. SM
177 vibhāvitvā] C, G, Es; vibhāvya (hypometrical) SM
178 ca] SM; om. C, Es.
179 tu] emend.; tv (unmetrical) C, Es, SM
180 īkāren ̣a] SM; ikāren ̣a C, Es
181 citra°] Es, SM; citta C
182 nirmalinaṃ] Es, SM; nirmālinaṃ C
183 sahādidhātukaṃ] C, SM; sahādilokaṃ dhātukaṃ (unmetrical) G; trisahasrādidhātukaṃ

(unmetrical) Es
184 śodhya] C, SM; śodhyaṃ Es
185 kurukullaparvate] SM; kurukulle parvate C; kurukulaparvate G; kurukullaparvataṃ Es. All

these readings involve ‘hypermetrical rush’.
186 gatām] SM; gatāh ̣ C, Es
187 saṃcodya] C, SM; saṃśodhya Es
188 ca] Es, SM; om. C, G
189 tathā] SM; tayā C, G, Es
190 °karet] C, Es (the ‘regular’ optative form would be °kuryāt); puraścaret SM
191 saṃsphārayed] G; sphārayate Cpc; sphārayete Cac; sphārayed (unmetrical) Es, ca sphārayed
SM
192 puspadhūpa°]
̣ C, G, SM; puspaṃ
̣ dhūpaṃ Es.
193 °dīpagandha°] SM; °gandhadīpa° C, G; dīpaṃ gandha° Es

194 lāsyamālyanrtyagītavādya°]
̣ SM; lāsyāmālī tathā gītādīpāh ̣ C; lāsyāmālātathāgītānrtya
̣ G;
lāsyamālyaṃ tathā nrtyagīta°
̣ Es
195 jagat°] Es, SM; jagata° C
196 idaṃ] C, G, Es; iti SM
197 maitrīvihāre ca] C, G; maitrīvihāren ̣a Es; maitrīvihāre (ca) SM
198 utpādya] C, SM; samutpādya (hypermetrical) G, Es
199 pramodacittam] (unmetrical) C, SM; pramodya cittam (unmetrical) Es
200 punah ̣] C, G, Es; tatah ̣ SM
201 prākrtākārahānaye]
̣ C, G, SM; prākrtāhaṃ
̣ kārahānayah ̣ Es
202 pañcaskandhā ˈpunarbhavāh ̣] em.; pañcaskandhā apunarbhavāh ̣ (hypermetrical) C, SMB;

pañcaskandhā punarbhavāh ̣ G; pañcaskandhāh ̣ punarbhavāh ̣ Es, SM
203 prāktanīṃ] C, G, SM; prāktanāṃ Es
204 In CS usually neuter, sattva is here a masculine noun.
205 ekāntaparinirvrtā]
̣ G; ekāntaparinirvrtāh
̣ ̣ C, Es, SM
206 matvā] C, G, Es; sattva° SM
207 niścesṭ āṃ

̣ ] C, G, SM; niścetāṃ Es
208 utpādayati] Es, G, SM; utpādayec (unmetrical) C
209 utpalākhyaṃ] C, G, SM; utpalāksas

̣ Es
210 tato bhavet] Es, SM; bhavet tadā C, G
211 akārasvaratodbhavam] C, G; akārāksaratodbhavam

̣ Es; akārasvarasambhavam SM
212 tasmād] C, G, SM; tasyāṃ Es
213 viśodhitā dhyeyā] C, SM; viśodhitāṃ dhyāyāṃ G; viśodhitān dhyāyān Es
214 śodhya bodhya] C, G, SM; śodhyaṃ bodhyaṃ Es
215 tathā] SM; tayā C, G, Es
216 viśantān] C; viśantā G; viśatas tān Es, SM
217 bījakair] C; utpale G, Es, SM
218 tatas] Es, SM; tais (unmetrical) C; taiś ca G
219 rakta°] Es, SM; ukta° C, G
220 sarvābharan ̣a°] C, SM; bharan ̣a° G; sarvālaṅkāra° Es
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..
̣
222 āsādya] C, SM; samāsādya (hypermetrical) Es
223 samāhvayet] C, G, SM; samākrṣ et

̣ Es
224 hūṁ] conj.; huṁ SM
225 Emended by the SM editor, unnecessarily and incorrectly(?), to ityā(nenā)krṣ ya.

̣
226 This half-stanza is absent in C, G and Es.
227 °yogena] C; °prayogen ̣a G, Es, SM
228 mukha°] C, G(?),Es; sukha° SM
229 niveśayet] C, SM; praveśayet Es
230 dīrghābhyāṃ] C, SM; dvābhyāṃ Es
231 tu] S, SM; om. C, G
232 sūcī sūcī°] C, G, Es; sucih ̣ suci° (unmetrical) SM
233 anāmike] C, G, SM; anāmikau Es
234 latābhyāṃ] C, G, SM; lalābhyāṃ Es
235 dvāv aṅgusṭ hāv]

̣ S, SM; dārāṅgusṭ hāv
̣ C, G
236 gatau] C, G, SM; krtau

̣ Es
237 samayām anayā] G, variant in Es (no source mentioned); samayā manasā C; mudrām anayā
Es; samayo(nayā) jñāna° SM. All readings are unmetrical.
238 tato ˈbhisekaṃ

̣ ] SM; abhisekaṃ
̣ C, G, Es
239 gāthāṃ] C, G, Es; om. SM (the editor removed gāthāṃ against the mss).
240 mahāmahah ̣] G, Es, SM; mahāmaha C
241 te] C, G, SM; om. Es
242 mahadbhūtā] C, G; mahābhūtā Es
243 rājyam abhiseka°]

̣ (hypermetrical) C, G, Es; rājyābhiseka°
̣ SM
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.
246 traidhātuka°] C, SM; traidhātukaṃ G, Es
247 raktacitra°] C, G, Es; raktacitta° SM
248 °prabhābhābhir] C, G, SM; °prabhā bhāti Es
249 dīpayantī] C, G, SM; bhāsayantī Es
250 °ratnas] SM; °ratnā C; ratnās G; °ratnaṃ Es
251 varsārddhaṃ
̣ tu drḍ ̣hā°] C; varsārddhaṃ
̣ ta drḍ ̣hā° G; varsārddhadr
̣ ḍ ̣hā° (unmetrical) Es;
varsārddhaṃ
̣ ca drḍ ̣hā° SM
252 purā] C, G, Es; purah ̣ SM
253 baliṃ] G, Es, SM; bali C
254 mantren ̣ānena śarkaraih ̣] Es; mantren ̣ānena saśarkaraih ̣ (hypermetrical) C, G;

bhāvanākramapūrvakah ̣ SM (possibly an error for bhāvanākramapūrvakam)̣
255 khad ̣gaṃ pātāla°] C; khad ̣gapātāla° G, Es
256 antardhānaṃ rasāyan ̣am] C; antardhānarasāyanam G, Es

257 ca] G, Es; om. C
258 na] Es; tu C; pra° G
259 sādheta] C; °sādhayed (unmetrical) G; sādhayet (unmetrical) Es
260 tārārato bhavet] C, G; tārodbhave ratah ̣ Es
261 indratvaṃ] C, G; mahendratvaṃ (hypermetrical) Es
262 prasādheta] C; prasādhayet (unmetrical) G; prasādhayej (unmetrical) Es
263 san
̣ ̣māsāntaikamāsasya] C, G; san
̣ ̣māsāntai(ne)kamāsasya Es
264 krtī]
̣ C, G; vratī Es
265 yāvan] C, G; japan Es
266 jvalet] Es; jvalati (unmetrical) C, G
267 mudrāpra°] om. G
268 sayositah
̣ ̣] Es; sarvayositah
̣ ̣ C, G
269 padmam asaṃliptaṃ] C, G; padma samāliptaṃ Es
270 paṅka°] (reconstructed from T); janma° C, G, Es
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
274 siddhasūtena saṃsprṣ ṭ au]

̣ C, G; siddhe sūte ca saṃsprṣ ṭ ọ Es
275 śulvo] C, G; svarn ̣o Es
276 mantrasūtais tathā sprṣ ṭ ā]

̣ C; mantrasūtai saṃsprṣ ṭ ạ̄ G; siddhamantren ̣a saṃsprṣ ṭ ọ Es
277 dharma] C; punaś G, Es
278 parinirvān ̣alābhaṃ] Es; mahāparinirvān ̣aṃ C
279 śmaśāne] C; śmaśāna° Es
280 triloke dhātukaṃ] C; trailokyadhātukaṃ Es
281 hitvā] C; dattvā G, Es
282 kurukullābhisamaya°] C; kurukullā abhisamaya° Es
283 In manuscript C and the Tibetan translation the second chapter continues, and incorporates
what here, and in Sarnath edition, is ‘Chapter 3’.
284 atha te sarvabodhisattvā] Sac; atha bhavantas sarvabodhisattvā G; atha bhagavantah ̣

sarvatathāgatā C; atha te sarva[tathāgata]bodhisattvā° Es pc (text in square brackets
reconstructed from T by the editor)
285 °citta°] Es; °cittaṃ C
286 parivitarkam] C; parivitarkān Es
287 vajrapān ̣iṃ] Es; vajrapān ̣ir C
288 vajrapān ̣e] C, G; vajrapān ̣iṃ(n ̣e) Es
289 dharmadhātukāyāh ̣] G, Es; dharmakāyāh ̣ C
290 abhedyakāyāh ̣] G; om. C, Es
291 kasmiṃścit] C, G; kasmin Es

292 bodhisattvān] C; sarvān bodhisattvān G; sarva[buddha]bodhisattvān Es (text in square
brackets reconstructed from T by the editor)
293 bodhisattvā mahāsattvā mā evaṃ procuh ̣] C; bodhisattvā mahāsattvā mā evam ūcuh ̣ G; om.
Es
294 kathaṃ buddhā] C; yad bodhisattvāh ̣ buddhā bhagavanto Es
295 vajrakāyā] (corroborated by T) C; vajrakāyā dharmakāyā Es
296 kasmiṃścit] C; kasmiṃścit [dapi] Es
297 athāha] C; tata āha Es; om. G
298 vajrapān ̣ih ̣] om. G
299 tatraivaṃ] G; evaṃ C; tatraiva Es
300 śrṇ ̣vata] C, G; śrṇ ̣vantu Es
301 parinirvrtah
̣ ̣] Es, G; parinivrtah
̣ ̣C
302 buddhā] C, G; om. Es
303 kāyaṃ] C, G; dharmakāyaṃ (following T and against the mss) Es
304 sukhāvatīṃ] C, Es; sukhāvatyāṃ G
305 gacchantīti] C; yāntīti G; yānti Es
306 ārya°] G; om. C, Es
307 sambhogakāyena] G, Es; sambhogena kāyena C
308 sukhāvatīṃ] C; sukhāvatyāṃ G, Es
309 prayāntīti] em.; prayānti C, G; yāntīti Es.
310 bodhisattvā āhuh ̣] G; om. C, Es
311 tat] C, G; āha tat Es
312 kāyaṃ] C; dharmakāyaṃ (reconstructed from T) Es
313 yāntītī] Es; gacchanti G; yānti C
314 buddhāh ̣] C, G; buddhā bhagavantah ̣ Es
315 punarjanmagrahaṃ cakruś cakravartini nirvrte]

̣ em.; punarjanmagrahaṃ cakruś cakravartini
nivrte
̣ [sic] C; punar yanmagrahaṃ cakruh ̣ cakravarttini vrtte
̣ G; cakravartini nirvrte
̣
punarjanmaparigrahaṃ cakruh ̣ Es
316 na santīha] C, G; nirvrttāh

̣ ̣ bhavanti Es
317 cakravartī tadā bhavet] C, G; tadā cakravartino bhavanti Es
318 ubhābhyāṃ] Es; ākhyāṃ C
319 vineyaṃ] C, G; vinaya° Es
320 vinītvā] C; vinītatvā G; vijitvā Es
321 dvipadottamāh ̣] G; dvipadoṃttamāh ̣ C; dvipadottamah ̣ Es
322 kartr]̣ C, G; kartā Es
323 nityaikabhoktāraṃ] C, G; nityaikasaktāsu Es
324 nityārtha°] G, Es; nityātha° C
325 sarva° C, Es; sarvā° G
326 ito°] C; itah ̣° G, Es

327 niścitaṃ] C, G; niścittaṃ Es
328 saṃvrti°]
̣ C; sāṃvrtaṃ
̣ G, Es
329 °satyam] C, sam° G; satyaṃ Es
330 °deśanāh ̣] G; °deśanā C; °deśanām Es
331 vineyāh ̣] Es; vineyā C; vineyānāṃ G
332 sarvaiś] C; sarvai G; sarvam Es
333 caikarasībhūte] G; caikarasībhūto C; ekarasībhūte Es
334 notpādo] C; nodayo G, Es
335 °dhātveka°] C; °dhātvaika° G, Es
336 pañcāvrti°]
̣ C, G; pañcāvrtti
̣ Es
337 tasthus] C; tasthuh ̣ G; saṃtasthus Es
338 tattvasvarūpatah ̣] C; tattvarūpatah ̣ Es
339 sadasattvaṃ] C, G; ādau sattvaṃ Es
340 apy asaṃbhavāt] C, G; anyasambhavāt Es
341 te] C, Es; tu G
342 bhāvinah ̣] C, G; bhāvinā(tā) Es
343 This passage (with paragraph/verse numbers in braces) is absent in Es; it is reflected in T.
344 procuh ̣] G; procu C
345 °śāsino] em.; °śāśino C; °sāsino G
346 vajrapān ̣ir] G; atha vajrapān ̣ir C
347 manyatha] conj.; manyathaṃ C, G
348 Lack of sandhi here, while there is one in a similar situation just two words to the right,
possibly implies a comma.
349 sthitasyāpi sthitir] C, Es; sthitasyāpy asthitir G
350 yāti] G; jāti C
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.
353 pratītimātrakaṃ] G; pratītimātraṃ (unmetrical) C
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
357 sarvā°] (corroborated by T) C, G; °sattvā Es
358 mantramudrādi] C; mantramudrādyaṃ (unmetrical) G, Es
359 hi] C; om. G; tat Es
360 pāramitāś ca yāh ̣] C, G; pāramitāśrayāh ̣ Es
361 vajrasattvatvaṃ] C; vajrasattvaṃ ca Es

362 kurukullāyā bodhicittakalpas trtīyah
̣ ̣] Es; dvitīyah ̣ kalpah ̣ samāptah ̣ C; dvitīyakalpa samāptah ̣
G
363 vidrumen ̣a] G; vidrumen ̣a tu (hypermetrical) Es; vidrumen ̣a tad (hypermetrical) C
364 vaśam] C, G; vaśyaṃ (unmetrical) Es
365 puskaro]
̣ emend.; pulakā C; pulakā ca G; purukā Es; puskara
̣ (transliterated from Sanskrit) T
366 °kāre] C, G; °kāra° Es
367 °kāsṭ henāgniṃ

̣ ] C, G: °kāsṭ hair
̣ agniṃ Es
368 nataveśmā°]
̣ C, G; natanāgaphan
̣ ̣ivaiśyā° Es
369 °samanvitenāmukī] C; °samanvitena amukī G; °samantritena amukī Es
370 mūlamantren ̣a] C, G; mūlamantraṃ Es
371 °raktasammiśren ̣a] G; °raktena C, Es
372 karpūren ̣a kuṅkumena] C, G; kuṅkumena karpūren ̣a Es
373 kastūrikādibhir] C, G; kastūrikābhir Es
374 likhet] (reconstructed by the editor from T) Es; om. C, G
375 prajñāvardhane] Es; prajñā vardhate C
376 °kāsṭ hena

̣ vahniṃ] C; °kāsṭ henāgniṃ
̣ Es, G
377 vipra°] C; vipragrha°

̣ Es
378 atarūs
̣ akān
̣ ̣āṃ] C; ātarūs
̣ akānāṃ
̣ Es
379 pattraṃ] C, G; om. Es
380 vacāyāh ̣ khan ̣d ̣am] em.; vacāyā khan ̣d ̣am C; vacakhān ̣d ̣aṃ G; vacāyā Es
381 vāyutaṃ] G; ayutaṃ C; vā ayutaṃ Es
382 tatah ̣] C, G; om. Es
383 °pīd ̣itānāṃ] C, G; °prapīd ̣itānāṃ Es
384 gārud ̣avidhih ̣] C, G; gārud ̣avidhitantrah ̣ Es
385 yāvatyo] Es; yāvantyo G; yāvanto C
386 °mantra°] C; °yantra° G, Es
387 sarvās tā] em.; sarvastād C; sarvāh ̣ tā; G; sarvās tad Es
388 Verses 8 and 9 are in manuscript C repeated twice.
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
391 prajñāṃ] C, G; prajñā Es
392 tasmāt tāṃ prāptukāmo yas] om. Es
393 tīksṇ ̣āṃ prajñāṃ sa sādhayet] C; tīksṇ ̣āṃ prajñāṃ prasādhayet G; tīksṇ ̣āṃ samādhayet
prajñāṃ Es
394 viśuddhā] C; śuddhā G; śuddhā [ca] Es
395 sā] C, G; sa(sā) 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
398 yasṭ īmadhuṃ

̣ ] m.c. C; yasṭ īmadhus
̣ G, Es.
399 brahmān ̣īṃ māgadhīṃ] C, G; brahmān ̣ī māgadhī Es; brāhmīṃ [ca] māgadhīṃ SM
400 prajñāvardhanatantrah ̣] emend.; prajñāvardhanatantrāh ̣ C; prajñāvardhanavidhih ̣ G;

prajñāvarddhanī[ya]tantrah ̣ Es
401 Verses numbered here 12 and 13 apear in Es in reverse order.
402 ghrtaṃ
̣ ] G, SM; saghrtaṃ
̣ C, Es
403 cakrāṅkitaṃ] SM; sucakrādvaṃ C; śukrādvaṃ G; sucakrād vā Es
404 daṃsṭ rāghāte

̣ pralepena] C, Es; daṃsṭ rāghātapralepena
̣ G, SM
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
407 vaśyatantrah ̣] emend.; vaśyatantrāh ̣ C; vaśyaṃ tantrah ̣ G; [... vaśya]tantrah ̣ Es
408 visākars
̣ āj]
̣ G, Es; visākars
̣ ị̄ C
409 buddhatā] C; buddhitā G; buddhabhih ̣(dhīh ̣) Es
410 uccāritā] C; ucāritā G; abhyāsitā Es
411 This verse is found also in SM.171.
412 madanātapatra°] Es, SM; madanātpatra° C; madanātapatraṃ G
413 dasṭ ānāṃ

̣ ] C, SM; daṃsṭ rān
̣ ̣āṃ Es
414 sundaraṃ] Es; suksaraṃ

̣ C; svaksaraṃ
̣ G, SM
415 vācāṃ dosa°]

̣ C; vācān dosa°
̣ G; vācādosa°
̣ Es
416 tanubhavān] C, G; tanubhavāṃ Es
417 dosān
̣ ksipan]
̣ G; dosān
̣ ksipana
̣ C; dosaks
̣ ayād
̣ Es
418 yasmāt] C; tasmāt Es
419 jinaurasā] C, G; jinaurasa(sā) Es
420 vikuśale nindāṃ] C; vikuśale nindā G; vikuśalair dosaṃ

̣ Es
421 mantraksālitajihvināṃ
̣ ] G; mantraksālitajihvayā
̣ C, Es
422 kurudhvaṃ janāh ̣] C; kurusvānaghāh

̣ ̣ G, Es
423 anākulatare] C, G; anākulatale Es
424 °prasareksan
̣ ̣ah ̣] C; °prasaveksan
̣ ̣ah ̣ Es
425 rājā] C; rājau G; rājo Es
426 mārtyā°] C; martyā° G, Es
427 manāk] C; ksan

̣ ̣āt Es
428 °vīryacaran ̣aṃ] C; °vīryanidhanaṃ Es
429 sevatha] Es; sevatu C
430 dhyānabalena] C, G; dhyānavaśena Es
431 buddhān nabhasy eksate]

̣ em. C, T; buddhārabhasyeksate
̣ C; buddhāna ta soksate
̣ G; buddhān
na tat tyaksyate]
̣ Es
432 parigataṃ] C, Es; parivrtaṃ
̣ G
433 paśyante] C, G; paśyanti Es
434 karun ̣ātmakā] C; karun ̣ātmakān Es
435 hayagrīvapade] G, Es; hagrīvapade C
436 rāgakulatantra°] Es; rāgakulamantra° C
437 athāparo ˈpi prayogo bhavati] Es; athāparo vibhavati prayogah ̣ C
438 aparaṃ] C; aparāñ G; paraṃ Es
439 ca] C; cāpi (hypermetrical) G, Es
440 aindrīṃ] Es; aindryāṃ G; aindryād C
441 samārabhya] Es; ārabhya C, G
442 krtī]
̣ G, Es, T; vratī C
443 ca] C; tu G, Es
444 phuh ̣] G; phūh ̣° Es; phus° C; phu T (S)
445 °tantrah ̣] C; °yantrah ̣ G; °mantrah ̣ Es
446 sādhyasādhyāyā] C; sādhasya sādhyāyā G; sādhakasya sādhyāyā vā Es
447 rajasvalā°] C, G; rajah ̣svalā° Es
448 bāhau] Es; bāhu° C; vāmabāhu° G
449 rājānah ̣] Es; rājāna C
450 vā] C; ca (unmetrical) G, Es
451 vaśyatantravidhih ̣] C; vaśyavidhih ̣ G, Es
452 atha raksācakraṃ

̣ ] Es; raksācakraṃ
̣ C; raksāthaṃ
̣ cakraṃ G
453 pūrven ̣a ca likhed] conj.; pūrven ̣a likhed (hypometrical) C, G; pūrve cālikhed (hypometrical)
Es
454 cāpam] Es, G; cāpa C
455 °pān ̣im] C; °pān ̣iñ ca (hypermetrical) G; °pān ̣iṃ tu (hypermetrical) Es
456 cottare] C; uttare Es
457 āturaṃ] C; āntaram G; antaraṃ Es
458 candramadhye] C; madhyacandre G, Es
459 vesṭ ayet]

̣ C; vesṭ itaṃ
̣ G, Es
460 tu utpala°] (hypermetrical rush in °pala°?) G; Es; tūtpala° (unmetrical) C
461 raksạ̄ bhavati śāśvatī] em.; raksạ̄ bhavati śāśvātī (unmetrical) G; om. C, Es
462 °siddhih ̣] C, Es; om. G
463 īśvaraṃ] emend.; iśvaraṃ C, G(?); īśvara° Es
464 kartukāmena] C, G; prāptukāmena (against the mss) Es
465 vilikhya] G, Es; om. C
466 ca] C, G; om. Es
467 ratnākārām utpalakalikāṃ] C; ratnākāram utpalaṃ Es
468 jrūṁ°] C; jluṁ° G; jruṁ° Es, T (S)

469 vilikhyedaṃ] G; vilikhya C; vilikhed idaṃ Es
470 dvādaśāsṭ amyāṃ

̣ ] C, Es; dvādaśyām asṭ amyāṃ
̣ G
471 °bhrta°]
̣ C, G; °bhūta° Es
472 saṃpūjya mantraśataṃ] Es; śataṃ śataṃ C; śataśataṃ G
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..
474 °rājyasiddhidyūtalābhaphalasiddhitantrah ̣] em.; °dyūtalābharājyalābhaphalasiddhitantras C;

°rājyasiddhidyūtilābhaphalasiddhitantrah ̣ G; °rājyasiddhidyūtalābhaphalasiddhitantrāh ̣ Es
475 kurukullāyāś caturthah ̣ kalpah ̣ samāptah ̣] em.; trtīyah

̣ ̣ kalpah ̣ samāptah ̣ C, G; kurukullāyāś
caturthah ̣ kalpah ̣ Es
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
479 surañjitām] G, Es; surañjitā C
480 ca] conj.; om. C, G; [tu] Es
481 tu] C; ca G, Es
482 cottare] C; ca uttare (unmetrical) G, Es
483 raktābharan ̣am eva ca] Es; om. C, G (also, not accounted for in T)
484 ca] conj. (m.c.); om. C, G, Es
485 śisyaṃ
̣ ] C, G; śisyaṃ
̣ tatra (hypermetrical) Es
486 puspapraks
̣ epan
̣ ̣aṃ] Es; puspapraks
̣ epaṃ
̣ G; puspābhis
̣ ekaṃ
̣ C
487 vajra] Es, T; om. C; jah ̣ G
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
490 dhanusi]̣ C, Es; dhanusị s(ś)are ca G
491 New paragraph in Es.
492 praveśyaivaṃ] C, G; praveśe evaṃ Es
493 kasyacid aman ̣d ̣alapravisṭ asya]

̣ C; kasyacidaṃ aman ̣d ̣alapravisṭ asya
̣ G; kasyacid idaṃ
man ̣d ̣alam [a]pravisṭ asya
̣ Es
494 vyathet] C; vyathed iti G; vyayeti Es
495 narake] Es; naraka° C, G
496 ratnatrayādikam] C, G; ratnatrayādi° Es

497 ityādivistaratantrah ̣] C; iti.. vistaratantrasiddhih ̣ G; °vistaratantrasiddhi° Es
498 samayaṃ dattvā] C, G; °śapathaṃ dattvā 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
501 Final r elided because of sandhi.
502 kuṅkumai raktacandanaih ̣] C; kuṅkumai raktaktacandanaih ̣ G; kuṅkumaṃ raktacandanam

Es
503 drutenāpi] C; dr(?)umanāpi G; drutaṃ cāpi Es
504 home vā athavā] Es; home vā nathava G; home athavā C
505 cakre C, Es; cakro G
506 pratisṭ hādau]

̣ C, G; pratisṭ hitaṃ
̣ Es
507 raktamayaṃ kāryaṃ] C, G; raktarūpayutaṃ sarvaṃ Es
508 °kāsāya°]
̣ C, G; °kasāya°
̣ Es
509 na mrṣ āvacah

̣ ̣] C, Es; nānrtaṃ
̣ vacah ̣ G
510 tyajahi] em. (on the authority of T); taj jahīhi] (hypermetrical) C, Es; tyajahi hi G
511 tvayā sadā] C, G; sadā tvayā Es
512 °karman ̣ā] G, Es; °karman ̣ām C
513 daśapāramitābhūmi°] em.; daśapāramitābhūmir C; daśapāramitābhūmiṃ G; daśapāramitā

bhūmi° Es
514 4nāvamantavyas] Es, G; nāvamantavyā C92
515 udvāhyā] C, G; udgrā(dvā)hyā Es
516 śrṅgāt
̣ ̣ C; śrṅgāt
e] ̣ ake
̣ (hypermetrical) Es
517 tat] Es; tatah ̣ (hypermetrical) G; tata (hypermetrical) C
518 vandayen] C; valtuyen(?) G; bandhayen Es
519 varn ̣ayec] C, Es; vandayec G
520 mahāpayet] C; mahāpatnatah ̣ G; sadārpayet Es
521 sthāne] C, G; sthāna° Es
522 tārānāmā tu] C; tārānāmāpi G, Es
523 vandanāṃ] C, G; vandanaṃ Es
524 dād ̣imī°] C, G; dād ̣imaṃ Es
525 karavīraṃ] C, G; karavīraṃ ca Es
526 javāṃ] Es; yavān C (probably a variant spelling for javām,̣ with the nasal becoming
homoorganic before the following t); javān G
527 anyāni] G; anyāni ca C, Es
528 saṃvarakaṃ] C; tu saṃvaraṃ G; ca saṃvaraṃ Es
529 snāpayet] C, Es; śrāpayet G

530 °hāstena utpalena] G; °kumbhenotpalenāpi C; °kumbhena utpalena Es
531 saputrair vajradhāribhih ̣] C, G; putraih ̣ vajradharādibhih ̣ Es
532 sikto rājyābhiseken

̣ ̣a] G, Es; abhiseken
̣ ̣a yathā siktas (hypermetrical) C
533 rajasāṃ] C; rajasā Es
534 bhavanti] C, Es; bhavantu G
535 hi] Es; cah ̣ C; te G
536 rogā C; rogāh ̣ G; rogāt Es
537 na śokā na] C, G; śokān na ca Es
538 mahāśuceh ̣] em. (on the authority of T); mahāsuce C; mahāsunaih ̣ G; mahāsukhāt Es
539 caturbān ̣ādiseken

̣ ̣a] C; caturbān ̣ādiseken
̣ ̣ā G; caturn ̣ām abhiseken
̣ ̣a Es
540 saddharma°] Es, G (on the authority of T); saddharmya° C
541 guhyajñānāni] C, G; guhyadānāni 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.
544 cakrasyopari] conj.; candrasyopari Es
545 jvalantaṃ] Espc; jvarantaṃ Esac
546 °naivedyaiś] Espc; nivedyaiś Esac
547 vrīhi°] conj.; brīhi Es
548 vitānaṃ] conj. (D. Goodall); vitāna° C, G, Es
549 usṇ ̣īsacakravartini]

̣ Es; usṇ ̣īsacakravartinī
̣ J, R
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
552 namo] C, G, Es; oṁ namo E1, E2
553 sarvabuddha°] Es, E1, E2; buddha° C
554 ˈsṭ asarpapudgalāya]

̣ em.; ˈsṭ amahāryamudgalāya
̣ C; ˈsṭ amahāpudgalāya
̣ G; ˈsṭ asarpapuṅgalāya
̣
Es; 'stu mahāpudgalāya E1; mahābhayapuṃgalāya E2
555 samastebhyo buddhakotibhyah

̣ ̣] Es; saptabhyo buddhakotibhyah
̣ ̣ C; saptabhyo
buddhatibhyas°
̣ G; tebhyo samyaksaṃbuddhah ̣ E1; saptebhyah ̣ samyaksaṃbuddhebhyah ̣
556 hrīh ̣ hrīh ̣ hrīh ̣] C, G, Es, E2; hrīh ̣ hrīh ̣ E1
557 sarva°] C, G, E1, E2; sarvānanta° Es
558 mahāpadmakulānāṃ] C, G, Es, E2; om. E1
559 varāha°] em.; valāha° C, G, E1; vārāha° Es
560 ghana°] C, G, E2; dhana° Es; pāna° E1
561 megha°] C, G, Es, E2; madya° E1
562 jaladakulānāṃ] Es, G; jalacarakulānāṃ C; om. E1, E2

563 jaladharakulānāṃ] C, G, Es, E2; om. E1
564 saṃvartakulānāṃ] C, G; saṃvartakakulānāṃ Es; om. E1, E2
565 vasantakulānāṃ] Es, E1, E2; om. C, G
566 kahlāra°] C, Es, E2; kahlāraka° G; kahlāda° E1
567 saugandhika°] C, Es; saugandhi° E1; saugandhindhi° E2
568 °kulānāṃ] Es; °kulānā C
569 bhītānām] C, G, E1, E2; bhītān Es
570 jala° C, G, Es, E1; vajra° E2
571 °dhāram] E1; °dharam C, G, Es, E2
572 avatāraya] C, G, E1, E2; avatārayan 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
575 kulāpaya kulāpaya] Es, T; kārāpaya kārāpaya C, G, E1; kārāya kārāya E2
576 phuh ̣ phuh ̣] C, T (most versions of T); phuh ̣ Es, G; phah ̣ phah ̣ E1; phuh ̣ phu E2
577 oṁ] C, G, E1, E2, T; om. Es
578 phat svāhā

̣ phat]̣ T; svāhā phat C,
̣ G; phat E1;
̣ phat svāhā
̣ E2; svāhā oṁ kurukulle hrīh ̣ hūṁ
phat svāhā
̣ phad ̣ ity Es
579 mantren ̣āran ̣ya°] C, G; mantren ̣āpatita° Es
580 man ̣d ̣alaṃ] C; man ̣d ̣alakaṃ Es, G
581 °pattra°] C, G; °dala° Es
582 asṭ anāgān

̣ saṃsthāpya] Es; nāgāsṭ akān
̣ sthāpayitvā C; nāgāsṭ akānasthāpya
̣ G
583 No sandhi, as is the accepted usage here for this combination of vowels C, Es; rohin ̣īraksẹ G
584 nāgān dhūpayet.] G; nāgānāṃ dhūpaṃ dattvā C, Es
585 tato varsanti]

̣ G; om. C, Es
586 yadi na varsanti]

̣ C, G; varsayanti,
̣ yadi na varsayanti
̣ Es
587 khādirā° C, Es; tālakhadirā° G
588 varsanti]
̣ C; varsayanti
̣ Es
589 kusṭ hā]

̣ C; kusṭ hī
̣ G; kusṭ hāni
̣ Es
590 vidyādharen ̣aivaitat] conj.; vidyādharen ̣aitat C; vidyādharen ̣etat G; vidyādharen ̣aiva tat Es
591 sphīto bhavatu lokaś] C, G; loko bhavatu sphītaś Es
592 stambhayitukāmo] Es; stambhitukāmena C, G
593 vyād ̣avaidyakāt] C; vyād ̣avaidyāt G; vyād ̣avaidyakatvāt Es
594 pannagam] C, G; nāgam Es
595 mraksayitvā]
̣ C, G; muksayitvā
̣ Es
596 etan°] C, G; anena Es
597 Single dan ̣d ̣a in C.
598 apakva°] Es, G; pakva° C

599 mudrayitvā] C; mudriyitvā G; mudrayitvā japet Es
600 tat] Es; tata° C, G
601 stambhayet] C; stambhayati Es, G
602 daharāya] C; dahanāyā G; dadedā° Es
603 ati°] C; iti Es, G
604 caivaṃ] C; caiva Es
605 5aparitosa°]
̣ C, G; aparitosan
̣ ̣a° (hypermetrical) Es 83
606 pratyaṅgirāmūlāni pratyaṅgirāpañcamyāṃ] C; pratyaṅgirāpañcamyāṃ G;

pratyaṅgirāpañcamyāṃ pratyaṅgirāmūlāni Es
607 pātavyāni ksiren

̣ ̣a sarpisāthavā]
̣ C; pātavyāni ksiren
̣ ̣a sarpisā.
̣ athavā G; ksiren
̣ ̣a sarpisāthavā
̣
pātavyāni Es
608 taṃ rajatapātraṃ praksālya]

̣ C, Es; rajatapātre praksālya
̣ G
609 dadyāt] C, Es; datvā G
610 bhīto na bhavati] Es; bhītā na bhavanti C; bhītān bhavanti G
611 tadā] C, Es; tadāsau sarpo G
612 saptābhimantren ̣a] Es; saptābhimantran ̣e C; saptābhimantrite G
613 athavā] G; atha C, Es
614 apanetukāmo] C, G; apanetukāmena Es
615 lohitaṃ visaṃ

̣ ] C, G; lohitavisaṃ
̣ Es
616 khādet] C; bhaksayet

̣ Es, G
617 sarpāghātaṃ] C, G; sarpaghātakaṃ Es
618 nāgadarśanakāmo] conj.; nāgadarśanakāmena C, G, Es
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
622 nāgāṅgan ̣ā] Es, G; nāgaṅgan ̣ā C
623 kiṃ kurmo bhagavann] G; kiṃ kurmo bhavānn C; kiṃ kuryāma ādiśatu bhavān Es
624 kurukullāman ̣d ̣alapatalakalpah

̣ ̣ pañcamah ̣] Es; caturthah ̣ kalpah ̣ C; catutha[sic]kalpah ̣
samāptah ̣ G
625 paviśya] Es, G; pravisṭ aś

̣ C
626 ca] C, G; om. Es.
627 avatīrn ̣o] em.; avatīrn ̣ah ̣ C, Es; avatīn ̣d ̣a tato G
628 °suto nāgena] conj.; °sutena C, G, Es
629 api] C; om. G, Es
630 rāhulabhadren ̣a] C; rāhula° G; rāhulabhadra° Es
631 ˈntikaṃ] C; ˈntike G, Es
632 ca] C; om. G, Es
633 evam āha] C, G; etad avocat Es

634 tvayā yan mantraṃ prasādīkrtaṃ
̣ ] C; yat tvayāyaṃ mantrah ̣ prasādīkrtas
̣ Es
635 tena samayena] C; tasmin samaye G, Es
636 ca] Espc (om. Esac); om. C, G
637 vajrapān ̣iṃ] C, G; vajrapān ̣inaṃ Es
638 kulaputrā] C; kulaputrāh ̣ G; kulaputra Es
639 mantram asya] Es, G; mantrasya C
640 ca] Espc (om. Esac); om. C, G
641 yah ̣] G; ya C; ye Es
642 pathati]
̣ C, G; pathanti
̣ Es
643 man ̣d ̣alaṃ] Es; man ̣d ̣alakaṃ C, G
644 Single danḍ ạ in Es.
645 visadūs
̣ an
̣ ̣aṃ visanāśanaṃ
̣ ] G; visanāśanaṃ
̣ visadūs
̣ an
̣ ̣a C; na visadūs
̣ an
̣ ̣aṃ na visanāśanaṃ
̣ Es
646 na sarpabhayaṃ] C; om. Es, G
647 na pāmābhayaṃ] Es, G; om. C
648 na nāgabhayaṃ na kusṭ habhayaṃ

̣ na rogabhayaṃ] G; na rogabhayaṃ na nāgabhayaṃ Espc;
na rogabhayaṃ C; na nāgabhayaṃ Esac
649 vyād ̣abhayaṃ] C; vyālabhayaṃ Es
650 na mrgabhayaṃ
̣ ] Es; na vyād ̣amrgabhayaṃ
̣ C, G
651 dāridrya°] C; dāridra° Es, G
652 nātikramisyati]
̣ C; om. Es, G
653 atha] C, G; atha ca Es
654 svapin ̣d ̣apātra°] Es, G; svapin ̣d ̣apāta° C
655 hārītīṃ] C, G; hāritīṃ Es
656 rāksasīṃ
̣ ] C, Es; yaksin
̣ ̣īn G
657 sā ca] Es; om. C
658 paurvaken ̣ā°] C; paurviken ̣ā° G; paurvīkenā° Es
659 In CS the sandhi would be durbhagābhūt.
660 rāksasī]
̣ C, Es; yaksin
̣ ̣ī G
661 tasyā eva] em.; tasyaiva C, Es; tasyā G
662 ca] G, Es; om. C
663 sā] G; om. C, Es
664 °saubhāgyābhūt] G; °saubhāgyāˈbhūt C; °saubhāgyam abhūt Es
665 sunandasya putro] C, G; sunandaputro Es
666 prāsādiko darśanīyah ̣ salāksan

̣ ̣iko jātah ̣ kiṃtu jad ̣abuddhih ̣] conj.; prāsādikah ̣ salāksan
̣ ̣ikah ̣
kiṃtu jad ̣amatih ̣ C; prāsādiko mahālāksan
̣ ̣iko jātah ̣ kiṃtu jad ̣abuddhih ̣ G; prāsādiko darśanīyo
lāksan
̣ ̣iko jātah ̣ kiṃtu jad ̣abuddhih ̣ Es
667 atha] Es; asau C; a G
668 prṣ ṭ avān]

̣ C, G; etad avocat Es
669 bhagavan] Es, G; bhagavana C
670 darśanīyo lāksan

̣ ̣iko] Es; om. C; lāksan
̣ ̣iko G
671 tasya] C, G; om. Es
672 yusmākaṃ
̣ śāsane] C; yusmacchāsane
̣ Es, G
673 abhimumhī] G; abhimumhīṃ C, Es
674 upasthāpyedaṃ kalpam idaṃ ca mantram abhāsata]

̣ Espc; upasthāpya idam abhāsat.
̣ kalpam
asya mantraṃ vā C; upasthāpyedaṃ kalpam idaṃ mantram abhāsata
̣ G, Esac
675 nāma] Es, G; om. C
676 prajñāvān] C, Es; mahāprajñāvān G
677 dvādaśena varsen

̣ ̣a] C; dvādaśavarsen
̣ ̣a Es, G
678 sarvaśilpakalābhijño] C, G; sarvakalpakuśalābhijño Es
679 kulaputrā] conj.; kulaputra C; putrā Es
680 kurukullāyā nidānakalpah ̣ sas

̣ ṭ hah
̣ ̣] om. G
681 khecara°] C; khecararasa° Es
682 sūtakaṃ] C, G, Espc; sūtrakaṃ Esac
683 °varjitam] C, G; °varjite Es
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
686 ākhukarn ̣ī°] C, G; ākhupūrn ̣ā° Es
687 °ksīraih
̣ ̣] Es, G; °ksīrai
̣ C
688 kanakapuspās]
̣ G; kanakapuspāṃ
̣ Es
689 pin ̣d ̣enādharottaraken ̣a vai] C; pin ̣d ̣enādharopari vesṭ itām

̣
690 gandhasūryen ̣a] Es, G; ga- - -sūryen ̣a C (the syllable °ndha° is illegible)
691 tāraṃ śulvaṃ] C; tārāṃ sulvaṃ G; tāraśulvaṃ Es
692 tato] C, G; tatsamaṃ (hypermetrical) Es
693 °prabham] C, G; °prabhah ̣ Es
694 tu] Es; om. (hypometrical) C, G
695 vicaksan
̣ ̣ah ̣] Es, G; dhaneśvarah ̣ C
696 māsayā]
̣ Es; māsayā C, G
697 palakaṃ] C, G; capalaṃ Es
698 vajraṃ mārjya] C; vajram arka° G; vajramārya° Es
699 ̣ ṅgīsamāśritam]
mesaśr ̣ C; mesīśr ̣ ṅgasamanvitam
̣ ṇ ̣gaṃ miyā(?) samanvitah ̣ G; mesaśr ̣ Es
700 jared] G; jārayed C, Es (hypermetrical)
701 maraktādīṃś] m.c. C; maraktādīś m.c. G; marakatādi (hypermetrical) Es
702 caksus
̣ ā]
̣ C, Es; caksus
̣ ị G
703 iyāt] C, Es; bhavet G
704 °siddhitantrah ̣] C, G; °tantrasiddhih ̣ Es

705 vaṅgena] C, G; kuruvindaṃ (hypermetrical) Es
706 pisṭ ikaṃ

̣ ] Es; pisṭ ikāṃ
̣ G; pīthikāṃ
̣ C
707 bakula°] C, Es; bakulī] G
708 sasūtasya hi vaṅgasya] G; sa sūtas tena vaṅgasya C; sasūte caivamityasya Es
709 sārya] C; jāryaṃ G; mārgya Es
710 palaṃ] C; pala° G; pale Es
711 tārayā tārasiddhih ̣] conj.; tārā yā tārasiddhih ̣] C, G; tārapātālasiddhih ̣ Es
712 °saṃbhārah ̣] C, G; °sambhāraṃ Es
713 iti] Es; om. C, G
714 tāra°] C, Es; tārā° G
715 °kron ̣n ̣o] C; kron ̣tọ G; °kron ̣tho

̣ Es
716 °citrakam] G; °citraka C, Es
717 °sahasrikah ̣] C; °sāhasrikah ̣ (unmetrical) Es, G
718 mantrair] G, Es; antrair C
719 ālabhya] C, G; ālambya Es
720 candrārkaniścayam] C, G; candrārkatārakam Es
721 haridrā°] Es, T; haridrāṃ C, G
722 labdhvā] Es; labdhā C, G
723 valipalitavihīnah ̣ syāt pausadhena

̣ pibed yadi] Es; om. C, G
724 vatānāṃ
̣ ] Es, G; vatānāṃ
̣ ca (hypermetrical) C
725 phalakaṃ] C, G; kalakaṃ Es
726 °rūpaṃ] C, G; °rūpān Es
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.
729 iti] Es; om. C, G
730 atha bhagavān ausadhiprayogān

̣ uvāca] Es; om. C, G
731 kāryī] G; kāyī C; kāryo Espc; kāryā Esac
732 baka°] C, G; vata°

̣ Es
733 samālod ̣ya] Es, G; samālodya C
734 saposadhena]
̣ Es, G; sahaposadhena
̣ (hypermetrical) C
735 bhavet] C, G; sa Es
736 sabhāgyah ̣] C (on the authority of T); subhāgya G; subhāgyah ̣ Es
737 pisṭ āni

̣ dugdhena] C; dugdhena pisṭ vā
̣ tu Es
738 nrpalaks
̣ an
̣ ̣ena] Es, G; sanrpalaks
̣ an
̣ ̣ena (hypermetrical) C
739 laksan
̣ ̣āksa°]
̣ C, Es; laksan
̣ ̣ākhyaṃ G
740 jvarāṃ vārsikāṃ

̣ ] C; jvarān varsikakān
̣ Es, 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
743 pātre ca tāmre] C, G; tāmre ca pātre Es
744 nyāsta°] C; stana° G, Es
745 pisṭ vā
̣ tu] C, Es; pisṭ ạ̄ ca G
746 narān ̣ām] C, G; nrpān

̣ ̣āṃ Es
747 anena mantren ̣a] C, G; mantren ̣a cānena Es
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.
749 dharā] emend.; dhalā C; vala G; valā Es
750 janakaṃ] C, G; sajalaṃ Es
751 prajānāṃ] C, G; janānāṃ Es
752 śatārdhajaptā] conj.; śatārdhajaptam MSS
753 tena] om. G
754 tilakaṃ lalātamadhye]

̣ emend.; tilakaṃ tu lalātamadhye
̣ tilakaṃ C; tilakaṃ ca lalātẹ madhye
tilakaṃ G; tilakaṃ lalātẹ madhye Es
755 nāsām] C; nāsikām (hypermetrical) Es, G
756 taile] SM; tailam C; tailaṃ G, Es
757 In C the clauses of this half-stanza are in reverse order: pusye

̣ ca rks
̣ ẹ vaśakrj̣ janasya.
samg
̣ rhya
̣ pisṭ vā
̣ ca vipācya taila.
758 śiroˈñjanena] Es; śiroñjanena C, G
759 śukren ̣a raktena] C, G; raktena śukren ̣a Es
760 kusuma°] conj. on the basis of T; kusumbha° MSS
761 rājñāṃ] C, G; rājño Es
762 mahisīṃ
̣ ] Es, G; mahisīṃ
̣ ca (hypermetrical) C
763 pādau ksitau]

̣ C; pādāvavanau Es, G
764 mahīgatāni] C; mahīm agrattāni G; mahīṃ gatāni Es
765 dvayoh ̣] Es, G; dvayo C
766 pāde śirā] G.; pādau śirā C; pādau śirah ̣ Es
767 cordhvagatā] C, G; cordhvagato Es
768 dūrage] Es; dūrake C, G
769 śrotra°] C; sautra° Es; śrotrah ̣° G
770 vasudhātalam īksitavyam]

̣ C, G; vasudhātalaśiksitavyam
̣ Es
771 chucchundarikā°] Es; chuchundarikā° C, G
772 °kalile] C; °kalilena G; °kalite Es
773 tenābhyaktah ̣] C, G; tenābhyastah ̣ Es
774 prayāti] Es; yāti (hypometrical) C, G
775 °krṣ ṇ ̣a°] C, G; °krṣ ṇ ̣ā Es
776 °nispannapādukam]
̣ C; °nispannaṃ
̣ pādukam (unmetrical) Es, G
777 nīre] Es; nīrato (hypermetrical) C, G
778 piṅgalasaṃkucakan ̣taṃ

̣ ] G, T; piṅgalasaṃkucakan ̣n ̣aṃ C; piṅgalakākasakucakan ̣thakaṃ
̣
(hypermetrical) Es
779 kallabālasya] C (the reading could also be kallavālasya, as C does not distinguish between ba
and va); kalla…(?)alasya G; kandavālasya Es
780 °kāsṭ haks

̣ epan
̣ ̣ād] C, G; °kāsṭ havāpanād
̣ Es
781 madirā°] C, G; madya° (hypometrical) Es
782 punar jvalati] C, G; prajvalati Es
783 prasāryam abhimantrya vittilokānām] C; prasāryam abhimantryaṃ vittilokānām G; prasārya

vrttiṃ
̣ lokānām Es
784 vān ̣ijāh ̣] em.; vān ̣ijah ̣ C; vān ̣ijyāh ̣ G; van ̣ijāh ̣ Es
785 °guthe ksepād

̣ bīje] em.; °gūthaksepād]
̣ C; guthe ksepāt
̣ bīje G; °gūthāksepād
̣ Es
786 bīje] C G; bījena (hypermetrical) Es
787 madirā] Es, G; madirā ca (hypermetrical) C, G
788 nāśatāṃ] C, G; nāga(śa)tāṃ Es
789 varun ̣adalodakalepād] C, G; vakulodakalepād Es
790 °sekāt] G.; °sekād C; °sevanāt Es
791 svasthā bālā] G; bālāt svasthā] C; sthānalā° Es
792 mātarāh ̣] m.c. Es; mātarah ̣ (unmetrical) C; mātaratah ̣ G
793 dhūpād] C; dhūmād G; sadā dhūpād (hypermetrical) Es.
794 bhūta°] Es, G; bhauta° C
795 stanam] C, G; svalpam Es
796 udgirako] C, G; udgirato Es
797 bālo] Es; bāle C; bālah ̣ G
798 svasthah ̣] Es, G; svastha C
799 °yogottamasuprabhāvena] C; °yogavarasya prabhāvena G; °yogavaraprabhāvena Es
800 padakavacā] conj.; yadagaśakā C; padagasakā G; padaśaśakā Es; yadakabaka (probably a

transliteration of yadakavakā) T
801 śīśakadale] C; śīśakadale sadā Es, G
802 °śastrāprīter] C, G; °śastrānīte Es
803 nāśaṃ] C, G; nāga° Es
804 vadanodare] C, G; vadanodara° Es
805 caikāra°] C, G; cekāra° Es
806 padakavacānām] conj.; yadagaśakānām C; padagasākā…m G; padaśaśakānām Es
807 ante caturan ̣d ̣aṃ] C, G; antaścatusrah ̣ Es
808 This verse (or perhaps two, numbered as one unit) is absent in C, G and T.
809 aparaṃ tatah ̣] conj.; aparatatah ̣ C, Es
810 niyataṃ] Espc.; nayataṃ C, Esac
811 dan ̣d ̣otpalā°] G; dan ̣d ̣otpala° C, Es

812 °śarapuṅkhā°] G; °śarapuṅkha° C, Es
813 °nicūla°] G; °nicula° C, Es
814 °karn ̣ikātoyena] C; °karn ̣itoye G; °karn ̣ikāyāś ca toyena Es
815 śīśaka°] C, Es; śīśakaṃ G. Śiśaka is an alternative spelling for sīsaka (lead).
816 bandhanaṃ] G; bandhaṃ C; baddhaṃ Es
817 apy] om. C
818 aprītiṃ] C, Es; prītiṃ G
819 siddha°] C; siddhaṃ Es, G
820 mahā°] C, Es; mahāyan° G
821 ˈpy] C, G; om. Es
822 oṁ kurukulle svāhety] (hypometrical) C; oṁ kurukulle svāhe G; oṁ kurukulle hrīh ̣ hūṁ

svāhety Es; oṁ kurukulle svāhā T
823 anena] om. G
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
826 stambhayati ca] C; stambhayati G, Es
827 niyataṃ] C niyataṃ tat Es; niyata ta G
828 māgadhikāpañcaphalaṃ] C, Es; māgadhikāya pañcaphalāni (hypermetrical) G
829 ksīren
̣ ̣a] C, G; dugdhena Es
830 nimbaṃ vārun ̣apattraṃ] G; nimbavārun ̣apattraṃ C; nimbavārun ̣aṃ pattraṃ Es
831 yā nārī] C; tasyaś ca G; tasyāh ̣ Es
832 sukhinī] C; nārī G, Es
833 sukhaṃ] C, G; sukha° Es
834 savacā hayagandhā] C; savacā yagandha (unmetrical) G; savaco ˈśvagandhā (unmetrical) Es
835 māhisyaṃ
̣ C, Es; māhisaṃ
̣ G
836 stanasādhane vrddhim]

̣ Es, G; stanasādhanodvrddhim
̣ C
837 kumbhān ̣d ̣īphalayukto yogah ̣ kurute mūlasādhane vrddhim]

̣ Es; om. C, G
838 bhukte] conj. Isaacson; bhuṅkte MSS
839 sarve bhuṅkte yo] C, G; bhuṅkte sarvathā Es
840 ˈkālapalitaṃ] Es; ˈkālapākaṃ C, G;
841 sa] C, Es; sva° G
842 avasanikāyā] C; avasanikāhayā G; avantikāyā Es
843 kākamācī°] Es; kāmācī° (unmetrical) C, G
844 sravanti] C, G; dravanti Es
845 acyutasuratād] C; acyutasuratā Es
846 patyau] C; patau (unmetrical) Es

847 nādaraṃ ca] Es; ca nādaraṃ C
848 IN G this half-stanza reads: acyutasuratā nārī vasati ca ta pattau nādaraṃ kuryāt.
849 ca] C, G; om. (unmetrical) Es
850 °cyuti°] C. Es; °cyuta° G
851 śūkaratailādhāre] C, G; sukare tailādhāre Es
852 surata°] Es, G; sura° C
853 °saṃyoge] C, G; °saṃgame ˈpi Es
854 jano] C, G; naro Es
855 sa ciraṃ] C, G; suciraṃ Es
856 nāryāh ̣] Es; nāryā (h ̣ dropped because of sandhi?) G; nāryah ̣ (m.c.?) C
857 vajrānala°] C, G; vajrānale Es
858 proksyanti]
̣ C; proksanti
̣ G; prosyanti
̣ Es
859 nirvāpayanti] C, Es; nirvāpayati G
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
862 vilikhya] C, G; likhitvā Es
863 pratyekadalāgre] Es; pratyekaṃ dalāgre C, G
864 ture] C, G; om. Es
865 vilikhya] Es; likhya C, G
866 ˈpi] C, Es; pī(?) G
867 tāṃkāra°] C, Es; tāṃkāraṃ G
868 tāṃkāram api] Es; tāṃkāramayi C; kāram api G
869 candraman ̣d ̣alād bahih ̣] C; candraman ̣d ̣alaṃ bahih ̣ G; candraman ̣d ̣alabahih ̣ Es
870 Double danḍ ạ in C.
871 °tāre] C, Es; °tāra G
872 prasanne] C, G; om. Es
873 vaśam ānaya] C; vaśīkuru Es, G
874 mantren ̣a] Es; om. C, G
875 vesṭ ayitvā]

̣ C, Es; vesṭ ayet
̣ G
876 ito ˈpi] C, G; om. Es
877 vilikhya] Es, G; likhya C
878 pratyekadalāgre] Es; pratyekaṃ dale C; pratyekadale G
879 prasanne] C; om. Es
880 hrīh ̣] Es, G; om. C
881 ityanena mantren ̣a vesṭ ayitvā]

̣ Es; om. C
882 devadattaṃ vaśīkuru hrīh ̣ ityanena mantren ̣a vesṭ ayitvā]

̣ om. G
883 ito ˈpi bahis] C; ito bahih ̣ G; om. Es

884 °karpūraraktair] C, G; °karpūrakaih ̣ Es
885 sikthakena] Es; śithakana G; śikatthakena C
886 athāparo] Es, G; aparam C
887 madhya°] C, G; candraman ̣d ̣alamadhye Es
888 vesṭ ayet]

̣ G; vesṭ ya
̣ C; parivesṭ ya
̣ Es
889 na saṃdehah ̣] C; illegible G; om. Es
890 The first sentence of this paragraph is printed in Es as part of the previous paragraph.
891 nāthah ̣] G, Es; nātha C
892 sthitāś] C, G, Es, R; sthitāṃś J
893 nagarāje] C, G; parvatarāje Es
894 paraduh ̣khair] C, G; paraduh ̣kha° Es
895 buddhā bhūtāh ̣] em.; bhūtā buddhāh ̣ C; buddhāh ̣ bhūtāh ̣ G; buddhabhūtāh ̣ Es
896 apūrvī] C; apūrvā Es, G
897 nasṭ ā.̣ unnayanaṃ] conj.; nasṭ onnayanaṃ

̣ C, G; nasṭ ạ̄ naināṃ Es
898 avalokiteśvara] C; avalokiteśvarah ̣ G; āryāvalokiteśvara Es
899 āttamanās te ca bodhisattvāh ̣ mahāsattvāh ̣] Es; om. C, G
900 bhagavato] C, G; avalokiteśvara° Es
901 iti śrībhagavatyāryatārāyāh ̣ kurukullākalpo ˈsṭ amah

̣ ̣ samāptah ̣] Es; om. C, G
902 āryakurukullākalpah ̣ samāptah ̣.. tārārn ̣avamahāyogatantrāntahpāti

̣ tārodbhavād uddhrta
̣ iti]
C; kurukullāyāh ̣ kalpah ̣ samaptah ̣ G; om. Es
b. BIBLIOGRAPHY
’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
Ākhan ̣d ̣ala (Indra)
g.2 Amitābha
འོད་དཔག་ད
’od dpag med
Amitābha
g.3 Amorous sentiment

ག་ད
sgeg byed
śrṅgāra
̣
g.4 Ās ̣ād ̣ha

དར་་འང་པོ
dbyar zla ’bring po
Āsād
̣ ̣ha (the month of)
g.5 Avalokiteśvara
འག་ན་དབང་ག
’jig rten dbang phyug
Lokeśvara
g.6 Awareness
ག་པ
rig pa
vidyā
In different contexts in this text, also translated as “knowledge” or “spell.”
g.7 Bhagavatī
བམ་ན་འདས་མ
bcom ldan ’das ma
bhagavatī
Also translated as “Blessed Lady.”
g.8 Blessed Lady

བམ་ན་འདས་མ
bcom ldan ’das ma
bhagavatī
g.9 Blessed One

བམ་ན་འདས
bcom ldan ’das
bhagavat
g.10 Caitra
དད་བ་དང་པོ
dpyid bzla dang po
Caitra (the month of)
g.11 Empowerment
དབང
dbang
abhiseka
̣
g.12 Enthrall
དབང་ད
dbang byed
vaśīkr ̣
g.13 Ghost
་དགས
yi dags
preta
g.14 Guardian of the nether world

ོ 
ས་འོག་ན
sa ’og skyon
pātālapāla
g.15 Hārītī
འོག་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
ston zla tha chung
Kārttika (the month of)
g.19 Khavajra
ནམ་མཁ་ོ་
nam mkha’i rdo rje
Khavajra
g.20 Knowledge
ག་པ
rig pa
vidyā
In different contexts in this text, also translated as “awareness” or “spell.”
g.21 Kurukullā
་་ལ་
ku ru kul le
Kurukullā
g.22 Laks ̣mī
ན་ཚོགས་མངའ་བ
phun tshogs mnga’ ba
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
Nārāyan ̣a (Visṇ ̣u)
g.27 Oblation
ན་ག
sbyin sreg
homa
g.28 Padmapān ̣i
པ་བམས
pad+ma bsnams
Padmapān ̣i
g.29 Pārvatī
་ད་མ
ri khrod ma
Pārvatī

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འཕགས་མ་ལ་མ་་་་ོག་པ།

The Practice Manual of Noble Tārā Kurukullā

The Practice Manual of Kurukullā

Translated by the Dharmachakra Translation Committee

v 2.01 2011 - 2016

tr. The Translation

ac.1 Translation by the Dharmachakra Translation Committee.

The Practice Manual of Noble Tārā Kurukullā

1.1 Homage to noble Mañjuśrī, the youthful one.

1.2 The tantra of The Arising of Tārā is an ocean of yogic practice.

1.3 Listen, all bodhisattvas!

This method that benefits all beings

1.4 In order to pacify the concepts of the world,

1.5 Sarvanivaran ̣aviskambhin,

1.7 Various maidens, the heavenly bodies,

1.9 “For us there is no refuge.

1.10 The Lord, hearing these words of the assembly,

1.12 May the Protector observe this and dispense

1.14 Brings fruition to the practitioner—

1.15 That I shall now explain

1.16 As well as red hands and feet,

1.17 On the eighth day of Caitra,

1.18 And abstain from fish, meat, and alcohol.

1.19 He should bathe at dawn in a sanctified location.

1.20 Four-armed and of the color of kunkuma,

Oṃ kurukulle hrīh ̣ hūṃ svāhā

With the first third, insight increases,

1.22 By mad and haughty women, and by the entire world,

1.24 Holders of mantra, who ride elephants and horses,

1.28 Wild elephants; best horses of noble breed;

1.29 If also they look with eyes free from wonder

1.33 Yet once that is over, such people

1.34 Then they will enjoy the betel.

1.35 Those who take pleasure in killing sentient beings

2.1 Through the method of worship in accordance with the Dharma,

2.2 Now follows the practice method of the wish-fulfilling tree:

2.3 A rain of various riches

2.4 The sentient beings of the four continents

2.5 The jewel of the foremost teacher,

2.6 The jewel of an elephant—such jewels

2.7 Should always be offered to the buddhas

2.8 Replete with his treasures

2.9 By those who wish for the fruit of buddhahood.

This was the practice method of the wish-fulfilling tree.

2.10 All the buddhas are mind itself.

2.11 Apart from in the mind

2.12 The environments and sentient beings,

2.13 Therefore, one should make every effort

2.14 From the first of the vowels

2.15 The fourth in the sibilant group

2.16 A multicolored light from that

2.17 It rouses Tārā, and as she is summoned,

2.18 Flowers, incense, and lamps,

2.19 “The three jewels are my refuge;

2.20 These words should be spoken three times,

2.21 Having engendered a mind of compassion

2.22 Then, in order to discard the ordinary,

Oṃ śūnyatājñānavajrasvabhāvātmako ˈham 9

2.23 For a while one should practice this emptiness yoga

2.24 “An exclusive nirvān ̣a

2.25 Contemplating thus, the one who possesses love

2.26 By the Buddha’s blessing arises the seed-syllable,

2.27 On that moon, again, is the seed-syllable,